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	:PG.Title: The Rāmāyana Volume Three
	:PG.Id: 60188
	:PG.Rights: Public Domain
	:PG.Producer: James Simmons
	:PG.Credits: This file was produced from page images at the Internet Archive.
	:PG.Released: 2019-08-26
	:DC.Creator: Valmiki
	:MARCREL.trl: Manmatha Nath Dutt
	:DC.Title: The Rāmāyana Volume Three 
	:DC.Language: en
	:DC.Created: 1893
	:coverpage: images/ramayana_cover.jpg

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RĀMĀYANA VOLUME THREE
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YUDDHAKĀNDAM
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.. topic:: Transcriber's Note

    This book was transcribed from scans of several different copies of the original
    found at the Internet Archive. The typesetters of the original book
    represented the letter ā (with a macron above) as â (with circumflex above) when 
    italicized, but this etext uses the macron throughout. Words in italics
    in this etext were italicized in the original book. I have corrected obvious
    misspellings but I've left variant spellings alone. Some words and names, 
    like *yojana* and *Gāruda*, were spelled two different ways in the same text. 
    I have spelled them consistently to avoid confusion.

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    	THE RĀMĀYANA
 
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    	Translated into English Prose from the original Sanskrit of Valmiki 

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    	YUDDHA KĀNDAM.

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    	EDITED AND PUBLISHED BY

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    	MANMATHA NATH DUTT, M. A. 

    	Rector, Keshub Academy. 

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    	Printed By 
    	Girish Chandra Chackravarti, 
    	Deva Press, 65/2, Beadon Street. 
    	CALCUTTA. 
    	1893

    	[All rights reserved.] 

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YUDDHAKĀNDAM. 
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SECTION I. 
``````````

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

.. [#] Having seen Sitā—which was all that he had been commissioned to do by Sugriva, Hanumān has destroyed Rākshasas and burnt Lankā; and this he did of himself like a good servant.—T. 

.. [#] i.e. *performing the entrusted work.—T.* 

.. [#] *By the Rākskasas.—T.* 

.. [#] The commentator explains this obscure passage after his own orthodox fashion. The gist is this. Delight is the essence of the Deity, and all His incarnations body forth this. Embrace is typical of this emotion.—T. 

SECTION II. 
```````````

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

.. [#] *i.e.* as I understand this rather obscure passage, *prove thou good through thy vigor—secure victory to the cause of goodness through thy might.*—T 

SECTION III. 
````````````

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

.. [#] A kind of fire-arms, or ancient Hindu rocket; or a stone set round with sharp iron spikes.—According to Rāmānuya, a sort of mace about two yards in length, with spikes.—T. 

SECTION IV. 
```````````

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

.. [#] *Ebam ājnāpaya*: Rāmānuja reads sense into this passage. *If thou wishest the principal monkeys to go, bring them; if thou wish the whole host to march, call it hither, and march at the auspicious moment.—T.* 

.. [#] The moment is named *abhijit.—T.* 

.. [#] Hastā sprung from Punarvasu is the star of doom, portending death to Rāvana. The Northern Phālguni is Sitā's natal star. The expedition begun during the influence of this star, augurs deliverance to Vaidehi.—T. 

.. [#] By means of poison, *etc.—T.*

.. [#] *i.e.* monkeys.—T. 

.. [#] The verb is singular, instead of dual, as also the qualifying epithet, *Pārçamadishthita*. But the sense is clear.—T. 

.. [#] Some other than the first-mentioned Gaja.—T. 

.. [#] Kataka remarks:—"As when clouds drift past, the Moon it is that seems to scud across the sky, as the monkey-army marched on, the rivers seemed to flow in an opposite direction". Rāmānuya says that the waters of the streams dashed by the monkeys, held an opposite course. The former interpretation is hardly satisfactory, and Rāmānuya seems to be right.—T. 

.. [#] The monkey leaders.—T. 

.. [#] A large fabulous fish.—T. 

.. [#] A marine monster confounded usually with the crocodile and shark.—T. 

SECTION V. 
``````````

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

SECTION VI. 
```````````

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

.. [#] *Manaswina*, according to Rāmānuya, means, hero.—T.

.. [#] *i.e.* bridge over the ocean.—T. 

SECTION VII. 
````````````

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

.. [#] This refers to Mandodari, Rāvana's favourite queen.—T. 

.. [#] This refers to Madhu.—T. 

.. [#] Rāvana's sister, who was married to Madhu.—T. 

.. [#] Relating to Mahaçwara—the great Lord, a designation of Siva.—T. 

SECTION VIII. 
`````````````

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

.. [#] *i.e.* the ravishment of Sitā.—T. 

.. [#] *Twarita*—summoning speed—redundant.—T. 

.. [#] *Vāruna* wine, otherwise named *Vāruni* is prepared from hog-weed, ground with the juice of the date or palm, and then distilled.—T. 

SECTION IX. 
```````````

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

.. [#] *Viz*., conciliation, gift, and creating division.—T.

.. [#] In the hands of other enemies.—T. 

.. [#] The feeling of revenge for the slaughter of Khara and the rest.—T. 

SECTION X. 
``````````

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

.. [#] The project he had conceived, via., converting Rāvana to his own policy of pacification, was fraught with peril to himself, considering his brother's fierce temperament.—T. 

.. [#] Kuvera.—Rāvana was Kuvera's younger brother.—T. 

.. [#] The commentator remarks, evidently with justice—"That is, the horses, having eaten their fill, still hunger".—T. 

.. [#] In accordance with my suggestion.—T. 

SECTION XI. 
```````````

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

SECTION XII. 
````````````

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

.. [#] This reminds one irrisistibly of Cleopatra's. The Bengali translators evidently failing to understand *Mayava Mayanirmita*, have conveniently transferred the phrase intact to their versions.—T. 

.. [#] I fail to understand *anyasya*, "*no other* person";—nor does the commentator help me in any way.—T. 

.. [#] This passage is very obscure, and the commentator's gloss does not anything serve.—T. 

.. [#] i.e. *we would have prevented thee.—T.* 

.. [#] The hole made by the dart of Kumara.—T. 

SECTION XIII. 
`````````````

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

SECTION XIV. 
````````````

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

.. [#] *Lit.*—destroyer of the Deity.—T.

.. [#] *Lit.*—destroyer of men.—T.

.. [#] *Lit.*—huge-bodied.—T. 

SECTION XV. 
```````````

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

SECTION XVI. 
````````````

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

.. [#] On account of the priority of his birth—T. 

.. [#] They afterwards forsake their former friends.—T. 

SECTION XVII. 
`````````````

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

.. [#] Capable to ascertain the truth of all Sastras.—T. 

.. [#] To command to relate for what he has come.—T. 

SECTION XVIII. 
``````````````

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

.. [#] More reasonable words.—T. 

SECTION XIX. 
````````````

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

.. [#] Divinities who protect the regions, or the Sun, Moon, Fire, Wind, Indra, Yama, Varuna and Kuvera.—T. 

.. [#] The seven infernal regions under the earth and the residence of the *Nāgas*, *Asuras* and *Daityas*. This is the lowest of the seven divisions of Pātāla.—T. 

.. [#] *Sagara* was a sovereign of Ayodhyā belonging to the same family with Rāma. 

SECTION XX. 
```````````

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

.. [#] The commentator has a queer and characteristic note on *Jarāvriddha—decrepit through age. One that is old, may stave off decrepitude through some drug, while a youthful person may come by the same in consequence of some curse.—T.* 

SECTION XXI.
````````````

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

.. [#] The commentator appropriately remarks: *As Rāma was wedded to a single wife, these damsels must mean nurses attending on him*.—T. 

.. [#] The word, however, is *naram (ac.), man*.—T.

.. [#] i.e. *indiscriminately.—T.*

.. [#] *Rana murddhani*,—'The perilous edge of battle when it raged.' *Paradise Lost* Book I 

.. [#] Celestial saints.

SECTION XXII. 
`````````````

Then the foremost of Raghus addressed Ocean in stern 
words, saying,—"To-day will I dry up the Ocean along with 
the nether regions. And, O Ocean, thy waters being burnt 
up by my shafts, and thou being dried up, with thy (aquatic) 
animals slaughtered, a mighty volume of dust shall arise 
(from thy bed). And, O Ocean, in consequence of the arrowy 
shower discharged from my bow, the monkeys shall go over 
to the further shore on foot. Having attained dimensions 
in consequence of access of waters, thou knowest not my 
manliness or my prowess But, O abode of Dānavas, grief 
shalt thou reap at my hands". Then fixing an arrow 
resembling the rod of Brahmā with a Brahma Mantra, on the best 
of bows, that exceedingly strong one drew it. And as Rāghava 
suddenly stretched his bow, heaven and earth seemed to be 
riven, and the mountains trembled. And darkness covered 
the world, and the cardinal points became invisible. And 
at once the watery expanses and rivers were agitated. And 
the stars appeared simultaneously with the Sun and Moon. [#]_ 
And the sky was illumined with the rays of the Sun, and yet 
it was overspread with darkness; and it burned with an 
hundred meteors. And thunder-bolts sending forth sounds 
surpassing all others, dropped from the firmament. And the 
winds began to blow violently; breaking down trees and 
momentarily scattering clouds; damaging mountain-tops and 
shattering summits. And then the dread and mighty thunders 
possessing impetuous speed and emitting tremendous 
roars,—coming together, produced lightning flashes. And those 
creatures that could be seen, uttered sounds resembling the 
thunder; and those that were invisible gave forth frightful 
cries. And overwhelmed with fright, and quaking (for fear), 
the creatures began to measure their lengths,—and they were 
sore afflicted, and bereft of motion through terror. And then 
the mighty deep with its animals, and with its waters and 
waves, and with its serpents and Rākshasas, was suddenly 
wrought up with a violent motion. And albeit it was not the 
occasion of the universal dissolution, the Ocean passed 
beyond his shores for a full hundred *yojanas*. And seeing 
the elated Ocean—lord of streams and rivers—thus overpass 
his bounds, that destroyer of enemies, Raghu's son, Rāma, 
was not moved. [#]_ Then from forth the mid-sea arose Ocean 
himself, even as the maker of day riseth from the mighty 
ascending-hill, Meru. And accompanied by Pannagas [#]_ of 
flaming faces, the Ocean showed himself, appearing like cool 
lapises, adorned with golden ornaments,—wearing a wreath 
of gems and a jewelled vesture, with his eyes resembling 
lotus-leaves, bearing on his head a noble garland containing 
all flowers; decked with ornaments of polished gold; as well 
with excellent ornaments of gems originating in himself, like 
the mountain Himavān embellished with metals (sprung in 
himself),—(the Ocean arose) with wave on wave whirling 
around, and rife with winds blowing among 
clouds,—surrounded by streams, Ganga, Sindhu (and others). And approaching 
the arrow-showering Rāma, and greeting him fair, Ocean 
spoke unto him with joined hands,—"O Rāghava, earth, air, 
sky, water and light,—these, O mild one, retaining their 
eternal course, maintain their (respective) natures. Mine 
also is that nature whereby I am fathomless and incapable of 
being crossed. The reverse of this is the having a bottom. 
And for this reason I speak to thee (concerning the means). 
O king's son, not from desire, or covetuousness, or fear, or 
anger, can I anywise deprive my waters abounding in 
alligators of their (perpetual) motion. I will tell thee how 
thou wilt pass (over me); and I will bear it. And no 
ferocious aquatic animals shall do wrong so long as thy forces 
have not crossed. And, O Rāma, I will make as it were firm 
land for the crossing over of the monkeys". Then Rāma 
said,—"O Varuna's abode, listen to me! This arrow (of mine) 
must accomplish the end (intended). Where shall I let it 
light?" Hearing Rāma's speech, and looking at the mighty 
arrow, that exceedingly energetic one, the great Deep, 
addressed Rāghava, saying,—"There is a certain spot of mine 
in the North, which is more sacred (than the rest). It is 
famed as Drumakulya, even as thou art famed in the world. 
There are there many robbers of ferocious forms and 
actions,—wicked wights, headed by cow-herds,—who drink of my 
water. These persons of unrighteous acts touch me, and 
I cannot bear this sin. O Rāma, do thou at that place render 
this best of arrows successful". Hearing the words of the 
high-souled Ocean, (Rāma) immediately after, [#]_ let fly that 
flaming shaft. And the place where the arrow resembling 
the thunder-bolt and *vajra* in splendour, alighted, hath been 
celebrated on earth as Marukāntāra. And hurt with the 
dart, the Earth emitted roars; and in consequence of this, 
water began to gush out at the mouth of the wound from the 
subterranean regions. And this then became well-known 
as Vrana; and there are seen the waters of the Ocean spring 
up. And there arose a terrific report of riving. And owing 
to this, [#]_ as well as the incident of the arrow, the water that 
existed in the tanks, was dried up. Having dried up 
Marukāntāra famous throughout the three regions, as well as 
the reservoirs of water, Rāma the son of Daçaratha, learned 
and of god-like prowess, conferred a boon on the desert, 
saying,—"This place shall be filled with food nourishing 
beasts; and ailments shall be rare here. And the fruits and 
roots shall be replete with relish; and it shall abound in oil 
and overflow with milk; and it shall contain various odorous 
drugs". Thus did the desert come to possess these attributes; 
and from Rāma's bestowal of a boon, it attained a pleasant 
aspect. On that place being burnt up, that lord of streams, 
the Ocean, thus spake unto Rāghava, versed in every branch 
of learning,—"O mild one, this one is named Nala, son unto 
Viçwakarmā. He hath received a boon from his sire. 
Viçwakarmā's son is well pleased with thee. Let this 
monkey, surcharged with exhuberant spirits, build a bridge 
over me. I will hold that up. This one is as his sire". 
Having delivered himself thus, Ocean disappeared. Then 
that foremost of monkeys, Nala, arising, spoke unto the 
mighty Rāma,—"Resorting to my sire's skill, I will build a 
bridge over the spacious abode of Makaras. The mighty 
Ocean hath spoken justly. In respect of the ingrate even 
chastisement is supreme in this world,—this is my conviction. 
Down with forbearance, or moderation, or gift! This dreadful 
Ocean, this mighty deep, expecting to see a bridge (thrown 
over him), hath granted depth unto Rāghava.—(Formerly) is 
Mandara, Viçwakarmā had conferred a boon on my mother: 
'O exalted one, thy son shall be like me.' I am a son of his, 
sprung from his loins, and I am like unto Viçwakarmā. Not 
having been asked by thee, I had not unfolded my 
qualifications. I also am capable of constructing a bridge over 
Varuna's abode. Therefore this very day let the foremost 
monkeys construct the bridge". Then directed by Rāma, the 
principal monkeys with alacrity entered the mighty forest in 
hundrerds and thousands. And themselves resembling 
mountains, the foremost of the monkeys began to break down 
and draw them towards the Ocean. And the monkeys 
filled the Ocean with *sālas*, and *açwakarnas*, *dhavas*, bamboos 
*kutajas*, *arjunas*, palms, *tilakas*, *tiniças*, *billakas*, 
*aparnas*, and blossoming *karnikāras*, mangoes, and 
a trees. And those monkeys—the foremost of their 
species—began to gather the trees, some with their roots, 
some without them,—carrying them like Indra's ensign. 
And those huge-bodied monkeys possessed of prodigious 
strength, procured palms and pomegranates, cocoanuts and 
itakas, Kariras, Vakulas, and Nimbas,—as well as rocks. 
Measuring elephants' dimensions; and uprooting crags, they 
tossed them by means of machines. And on rocks being 
plunged into the waters, the latter, suddenly swelling up, 
mounted to the welkin, and again subsided.—And (the trees) 
dropping (into the deep), vexed it all around. And some 
made lines (for insuring straightness unto the bridge). And 
in the middle of the lord of rivers and streams, Nala made a 
grand bridge measuring an hundred *yojanas*. And then he 
went about constructing the bridge with the assistance of 
monkeys of dreadful deeds. And some took the measuring 
and others bore (timber to the sea). And by help of 
hundreds of monkeys following Rāma's mandate, hued like 
woods or mountains, (they) constructed a bridge with grass, 
and wood. And the monkeys made the bridge of trees with 
blossoming tops. And (monkeys) resembling Dānavas were 
rushing all around with rocks resembling hills, and 
mountain-summits. And tremendous was the tumult that 
came of crags thrown and rocks toppled down into the 
mighty deep. And on the first day the elephant-like monkeys 
of spirits and exerting themselves vigorously, finished 
fifteen *yojanas*. And the exceedingly strong and 
huge-bodied monkeys on the second day speedily disposed of 
twenty *yojanas*. And on the third day the huge-bodied active 
monkeys did one and twenty *yojanas* on the sea. And on 
the fourth day the exceedingly impetuous monkeys, bestirring 
themselves vigorously, did two and twenty *yojanas*. And On 
the fifth day the fast-speeding monkeys accomplished three 
and twenty *yojanas* reaching unto the fair shore. And 
resembling his sire, that best of monkeys, the lusty and 
graceful offspring of Viçwakarmā, (thus) constructed the
bridge over the sea. And that bridge built by force over the 
abode of *makaras*, looked graceful and splendid like the 
Milky way in the firmament. And then the deities and 
Gandharbas, the Siddhas and the prime saints, appearing 
in the heavens, stood there, eager to behold this wonder. 
And the gods and Gandharbas saw that bridge of Nala, 
difficult of being made, having an area of ten *yojanas* and
measuring an hundred in length. And the monkeys, leaping 
and bounding and roaring, as well as all creatures, beheld 
that building of the bridge on the ocean, inconceivable, and 
marvellous, displaying skill past thought and capable of 
making one's hair stand on end. And those thousands of 
Kotis of exceeding vigor, having constructed the bridge over
the ocean, went over to the other shore of the mighty main.
And spacious, skillfully constructed, graceful, well-paved and
nicely finished, the great bridge appeared like the line where
the hair hath been parted on the Ocean's head. Then on the
other shore of the ocean, Bibhishana, with the view of opposing 
foes (that might advance), stationed himself mace in hand,
along with some councilors. Then Sugriva spoke unto Rāma, 
having truth for his prowess,—"Do thou get upon Hanumān, 
and let Laskhmana get upon Angada. O hero, vast is this 
Ocean—abode of Makaras. These monkeys, rangers of the
sky, shall hold you up both". Thereat the graceful and
righteous Rāma along with Lakshmana, equipped with his
bow, set out in the van of the army in company with Sugriva. 
And some monkeys proceeded along the middle, and some
plunged into the deep, and some went by the road. And 
some coursed through the air, bounding up bird-like. And 
that dreadful array of monkeys crossing over, with its 
mighty uproar drowned the dreadful roar of the deep, which 
had been arising. On the monkey-host having crossed by 
the bridge of Nala, the king stationed it on the shore 
abounding in fruits, roots and water. Beholding that work 
of Rāghava incapable of being performed, the deities together 
with the Siddhas and Charanas, and the Maharshis, suddenly 
presenting themselves before Rāma, sprinkled him one by 
one with sacred water, and said,—"Mayst thou be victorious, 
O human-divine one! Rule thou the Earth eternally!" 
Thus in various auspicious words, did they pay homage unto 
that one honored by the Brahmanas, Rāma. 

.. [#] The phenomenon, remarks the commentator, was owing to the heavenly bodies obstructing each other's orbit.—T. 

.. [#] *Nātichakrāma* may also mean, (*Rāma*) did not discharge any more arrows.—T. 

.. [#] Semi-divine serpents.—T. 

.. [#] *Sāgaradarçanāt*—may also mean, agreeably to the Ocean's instruction.—T. 

.. [#] i.e. *the sound.* 

SECTION XXIII. 
``````````````

Having seen omens, that one, Lakshmana's elder brother, 
conversant with them, embracing the son of Sumitrā, said 
these words,—"O Lakshmana, occupying (this tract) of cool 
waters and woods affluent with fruits, will we, dividing and 
arranging our forces, stay here. Mighty is the fear that 
I see at hand,—boding destruction to people and the 
slaughter of the foremost heroes of bears, monkeys and 
Rākshasas. The wind bloweth darkly, and the Earth 
shaketh. The tops of the mountains tremble, and trees 
topple down. And the clouds are ashen and roistering, 
and roar roughly. And lowering, they shower portentous 
drops of blood. And the twilight is terrible and looketh 
like the red sandal. And a fiery circle droppeth from the 
flaming sun. And on all sides birds and beasts, distressed, 
uttering woe-begone notes, and grim-visaged, set up crying
against the sun, arousing great fear. And the Moon, 
although not appearing [#]_ in the night, burneth, and with 
dark and red rays riseth, as if it intended to exterminate
people. And the aspect (of the sun) is slight, rough, and not
good; [#]_ and, O Lakshmana, a blue mark is visible on the
unclouded Sun. And the stars seem erased by a mighty 
volume of dust. O Lakshmana, behold this sight disastrous 
to people like unto the universal dissolution. Crows, and
hawks, and the inferior vultures, wheel all round. And 
jackals are sending inauspicious yells, exciting great fear. 
The earth shall be covered with darts and javelins, and  
swords discharged by monkeys and Rākshasas, and then
turned into mire with flesh and gore. Surrounded by all these 
monkeys, will we, using speed, this very day rapidly enter 
into the city ruled by Rāvana, incapable of being subdued. 
Having said this, that subduer in conflict, that lord, the  
enchanter of men, Rāma, [#]_ equipped with his bow, proceeds 
in the direction of Lankā. And all the principal monkeys— 
Sugriva with Bibhishana—went on, setting up roars, for the
destruction of foes, who were determined to battle with them. 
And consequently Raghu's son was well pleased with the 
fortitude and exertions of the powerful monkeys, for bringing 
about what was dear unto Rāghava. 

.. [#] The moon, it seems, *doth* appear, but does not look out clearly.—T. 

.. [#] *Praçasta*—I do not see the propriety of this epithet in this connection. This may be a mistake.—T. 

.. [#] The word *Rāma* occurs twice, one being the cognomen of the solar line. The other means, *the enchanter of men.—T.* 

SECTION XXIV. 
`````````````

And with the presence of the king [#]_ that assembly of 
heroes looked beautiful, as doth the autumnal night, garnished 
with beauteous stars, with the Moon. And oppressed with 
the bursting energy of the host resembling the ocean, the 
Earth trembled. And then the rangers of the forest heard 
a hubbub in Lankā, as well as the sounds of trumpets and 
Mridangas, mighty and capable of making people's down 
stand on end. And at those sounds, the leaders of 
monkey-bands were delighted beyond measure, and, resenting the 
same, set up cries louder than those sounds. And the 
Rākshasas also heard the roars of the monkeys, resembling 
the rumbling of haughty clouds in the sky. Beholding Lankā 
with variegated standards, and streamers, Daçaratha's son 
went [#]_ to Sitā with an aggrieved heart. "Here that one 
having eyes resembling those of a young deer, is confined 
by Rāvana, like unto Rohini overpowered by the red-bodied 
planet". [#]_ And, sighing hot and long, and looking at 
Lakshmana, that hero spoke words fraught with his good 
at that time—"Behold, O Lakshmana, Lankā towering up 
as if piercing the heavens; and, built by Viçwakarmā on the 
brow of the mountain, she seems to have been made by the 
Mind. Constructed in time past with edifices thronging her, 
Lankā looks like the all-encasing air, covered with pale 
clouds. Lankā is embellished with groves resembling 
Chitraratha, fair, and eloquent with the notes of various 
birds, and fraught with fruits and flowers. Behold the 
intoxicated birds, and the black bees blending (with the 
blossoms). And the blessed breeze swayeth the trees vocal 
with the coels". Having divided his forces there agreeably 
to the directions of the scriptures, Daçaratha's son, Rāma, 
thus spoke unto Lakshmana. And he ordered that 
monkey-army, saying,—"Taking his own forces, let the puissant and 
invincible Angada along with Nila, station himself in the 
centre of the forces. And let the monkey, named Rishabha, 
surrounded by numbers of monkeys, post himself at the 
right of the monkey-army. And let the active and 
irrepressible Gandhamādana, resembling an elephant fragrant 
with the temporal exudation, stay, occupying the left of the 
forces. I myself along with Lakshmana, shall needfully stay 
in the fore-front. And the monkeys, Jāmbavān, Sushena 
and Vagadarçi, the three high-souled, foremost 
bears, [#]_—shall protect the interior (of the forces). And as the Sun, 
surcharged with energy, protects the hind half of the globe, 
let the monkey-monarch protect the rear of the 
monkey-army". And that army being skilfully divided into parts 
and protected by great monkeys, resembled the welkin 
covered with clouds. Then, taking up mountain-peaks and 
mighty trees, the monkeys began to proceed towards Lankā 
burning to crush Lankā in battle. "We shall demolish Lankā 
by hurling mountain-peaks, or with our clenched fists". Thus 
did the foremost of monkeys think in their minds. Then the 
exceedingly energetic Rāma addressed Sugriva, 
saying,—"Our forces have been rightly marshalled,—let go (now) Suka". 
Hearing Rāma's words, the lord of monkeys possessed of 
great strength, liberated the envoy, Suka, at the command 
of Rāma. Liberated at the word of Rāma, Suka, who had 
been sore tormented by the monkeys, oppressed with
exceeding great fear, went to the lord of Rākshasas. Thereat, 
Rāvana, laughing, said unto Suka,—"Are thy wings
fettered? And thou seemst as if thy wings had been 
severed. Why? Didst thou come under the control of the 
volatile (monkeys)?" Thereat, exercised with fear, Suka, 
commanded by the monarch, answered the lord of Rākshasas 
in this excellent speech, saying,—"Repairing to the northern 
shore of the sea, I, pacifying (the monkeys) with mild speech, 
communicated thy tidings clearly (unto Sugriva). Thereat, 
as soon as they saw me, the monkeys flying into a wrath, 
captured me, and attempted to clip my wings and slay me 
with their clenched fists. They are insuseptible of being 
spoken to. No doubt whatever can exist that, O lord of 
Rākshasas, the monkeys are by nature wrathful and fierce. 
The same Rāma that hath slain Virādha and Kavandha and 
Khara, hath arrived (here) along with Sugriva, searching 
for the whereabouts of Sitā. Having thrown a bridge across 
the brine and crossed the salt sea, Rāghava, equipped with 
his bow, stayeth here, setting the Rakshas at naught. And 
the hosts consisting of thousands of bears and monkeys, 
resembling hills and clouds, envelope the Earth. And peace 
there can be none between the forces of the Rākshasas 
and the hosts of the sovereign of monkeys, like unto the 
deities and the Dānavas. And they advance before the wall. 
Speedily do one of these things—make over Sitā without 
delay, or give (him) battle". Hearing Suka's speech, Rāvana 
with his eyes reddened in wrath, spoke, as if burning (Suka) 
with them,—"Even if gods, and Gandharbas, and Dānavas 
should array themselves against me, I will not from fear of 
all creatures, render (back) Sitā. When shall my shafts 
pursue Rāghava, like maddened Bhramaras making towards 
blossomy trees in spring? When by means of flaming shafts 
shot from my bow shall I burn (Rāghava) with his body 
bathed in blood, even as a meteor (burneth) an elephant? 
And when, surrounded by a mighty host, shall I confound his 
ranks, even as the Sun arising, (vanquisheth) the light of the 
stellar spheres? My impetuosity like the Ocean's, my 
strength like the Wind's, Dāçarathi doth not know,—and 
therefore it is that he desireth to fight with me. Rāma hath 
not seen my shafts resting in the quiver, resembling venomous 
serpents,—and therefore it is that he seeketh to fight with 
me. Rāghava hath not in conflict formerly known my bow 
representing my Vinā sounded with my shafts; having 
tremendous sounds proceeding from the strings; dreadful; 
with the cries of distressed people for its mighty strains of 
music; and resonant with the reports of Nārāchas and palms. 
And, having bathed in the great field of battle representing 
the river of hostile forces, I will in the encounter strike 
(this Vinā). Neither the thousand-eyed Vasava, nor Varuna 
himself, can (cope) with me in battle; nor can Yama, or 
Vaicravana's self vanquish me in mighty conflict with the fire 
of arrows". 

.. [#] Rāma.—T. 

.. [#] *i.e.* mentally.—T. 

.. [#] Angāraka.—T. 

.. [#] The epithet 'bears' coming after 'monkeys' may look incongruous; but, I fancy, 'monkeys' is used in the general sense of *being connected with the monkey-host.—T.* 

SECTION XXV. 
````````````

On Daçaratha's son, Rāma, having crossed the Ocean 
with his forces, the graceful Rāvana addressed his two 
counsellors, Suka and Sārana, saying,—"The crossing the 
entire ocean incapable of being crossed, by the 
monkey-forces, and the building over the sea of the bridge by Rāma— 
all this had never happened before. The construction of a 
bridge over the ocean cannot at all command credence. But 
(however it be), I must enumerate the monkey-hosts. Entering 
the monkey-army unobserved, it behoveth you to ascertain 
the magnitude thereof, its strength, who are the foremost 
monkeys, who are the councilors assembled there of Rāma, 
and who of Sugriva, who range at the head, who among the 
monkeys are heroic; how they have constructed the bridge 
over the water of the ocean; how the high-souled monkeys 
stay there; Rāma's, as well as Lakshmana's purpose, prowess 
and the arms (they fight with). And who is the commander of 
those magnanimous monkeys? Having learnt all this truly, ye 
ought to return speedily". Being thus commissioned, these 
heroes, the Rākshasas, Suka and Sārana, assuming 
monkey-shapes, entered into the hosts of monkeys. But Suka and 
Sārana could not number that army of monkeys, 
incomprehensible and capable of making people's hair stand on end. 
The forces were on mountain-tops, by fountains and in caves. 
And those rangers of the night beheld those forces, some 
having already crossed, and some crossing, and some intent 
on doing so; and some having sat down and some 
sitting—that mighty army sending terrific roars,—that ocean of hosts 
incapable of being disturbed. As they remained thus 
disguised, they were discovered by Vibhishana. Thereat, 
taking them captive, he unfolded (the fact) unto Rāma, 
saying,—"These are the counsellors of the lord of 
Rākshasas—Suka and Sārana. O captor of hostile capitals, they have 
come as spies from Lankā". Seeing Rāma, they were greatly 
afflicted, and, despairing of their lives and exercised with 
fear, with joined hands, said,—"O placid one, commanded by 
Rāvana, we have come here, O son of Raghu, for the purpose 
of gathering information concerning this army". Hearing 
their speech, Rāma—son unto Daçaratha—ever engaged in 
the welfare of all beings, laughing, remarked,—"If you have 
heedfully noted this entire array, or if you have done what ye 
had been commanded to do, return in peace. If aught 
remaineth unseen, do ye see it anew. Or Vibhishana will 
again fully show it unto you. Having been taken, ye need 
not fear on the score of your lives. Even if envoys happen 
to be taken who are equipped with weapons, they should not 
be slain. And albeit these night-rangers have come as spies 
in disguise, with the view of creating division among their 
foes, yet, O Vibhishana, let them off. Entering the extensive 
Lankā, ye should say unto the king—younger brother unto 
the Dispenser of riches—the words which I utter,—'That 
force relying on which thou hast carried away my Sitā, do 
thou as thou wishest, along with thy forces and friends, 
display the same. On the morning of the morrow behold the 
city of Lankā with her wall and gates, as well as the hosts of 
Rākshasas, destroyed by me with my shafts. And as 
Vasava equipped with the thunder-bolt hurleth the same 
amidst the Dānavas, will I, O Rāvana, on the morning of the 
morrow pour down my dreadful ire upon thee along with thy 
forces.'" Thus directed (by Rāma), those Rākshasas, Suka 
and Sārana, having saluted the righteous Rāghava with 
'Victory!,' came (back) to Lankā and spoke unto the lord of 
Rākshasas, saying,—"O lord of Rākshasas, having been 
taken by Vibhishana for the purpose of being slain, we came 
to be seen by the righteoua-souled Rāma of immeasurable 
energy, and (finally) were liberated (by him). As these four 
persons have combined—like unto the Lokapalas, heroic, 
accomplished in arms, and of steady prowess—viz., 
Daçaratha's son, Rāma, the graceful Lakshmana, Vibhishana, 
and the highly powerful Sugriva, resembling the great Indra, 
these are capable of uprooting the city of Lankā—walls and 
gateways—and replacing her (on her former site),—leave 
thou the monkeys aside. Such is Rāma's figure and arms 
that he shall alone demolish Lankā,—leave the other three 
alone. And that host protected by Rāma, Lakshmana and 
Sugriva, shall become exceedingly hard to combat even by 
the Asuras and gods.—And the army of the high-souled 
rangers of the woods, eager for encounter, contains warriors 
bursting with high spirits. No use of dispute. Be thou intent 
on pacification. Do thou render back Maithili unto 
Daçaratha's son". 

SECTION XXXI. 
`````````````

Hearing Sārana's words, pregnant and truthful, king 
Rāvana addressed him, saying,—"Even if the gods, 
Gandharvas and Dānavas should attack me, Sitā will I not 
part with from fear of all creatures. O amiable one, thou, 
having been hard handled by the monkeys and distressed in 
consequence, deemst it fit that Sitā should be rendered back 
this very day. What foe of mine is there who is competent 
to conquer me in battle?" Having uttered this rough speech, 
the graceful Rāvana—lord of the Rākshasas—desirous of 
surveying (the monkey-hosts), ascended an edifice white like 
snow, and elevated like many palms (placed one upon another). 
And transported with passion, Rāvana in company with those 
spies, saw the sea, mountains and forests. And they beheld 
the Earth enveloped with monkeys, and the mighty host of 
monkeys, boundless and irresistible. And having seen this, 
king Rāvana asked Sārana,—"Who among these monkeys 
are the foremost, who are the heroes, and who possessed of 
great strength? Who, bursting with spirits, stay all about 
the fore? Whom doth Sugriva listen to? And who are 
the leaders of the monkey-leaders? O Sārana, relate thou 
all this unto me. And what is the prowess of the monkeys?" 
Thereat, Sārana, knowing the chiefs (of the monkey-army), 
spoke unto the sovereign of Rākshasas, who had asked (him), 
as to who were the heads of the rangers of the woods. "This 
monkey, that, setting up roars, stayeth in front of Lankā, 
surrounded by hundreds and thousands of monkey-leaders, 
by whose tremendous shouts Lankā trembleth with her wall, 
gateways, hills, woods and forests, and who is posted in front 
of the forces of the high-souled Sugriva—master of all the 
monkeys—is the heroic leader of monkey-bands named Nila. 
And that one, possessed of prowess, who, folding up his arms, 
paceth the gound on foot, who, facing Lankā, from wrath is 
frequently yawning, who resembles a mountain-peak and is 
like the filaments of a lotus, who, enraged again and again 
soundeth his tail, and the ten cardinal points resound with the 
sounds of whose tail,—is he who hath been sprinkled by 
Sugriva—king of monkeys—the heir apparent, named Angada. 
He challengeth thee to the fight. The worthy son of Vāli 
and ever dear unto Sugriva, he putteth forth his prowess, 
as Varuna doth for Sakra. That that well-wisher of 
Rāghava, the vehement Hanumān, hath seen Janaka's daughter, 
was owing to the advice of this one. That powerful (hero) 
is proceeding, taking innumerable bands belonging to 
the lord of monkeys, for the purpose of beating thee by 
means of his soldiery. Following Vāli's son, and surrounded 
by a mighty force, stayeth in the field the heroic Nala, 
the builder of the bridge. Those that with their limbs lying 
inactive, and setting up roars and ululations, are following 
this one, [#]_ are heroes dwelling in *Chandana*. [#]_ With his own 
army alone, the silver-hued Sweta of dreadful prowess hopes 
to subdue Lankā. Marshalling his monkey-forces and 
cheering up his soldiers, that intelligent monkey, famed over 
the three regions, having speedily met with Sugriva, is
retracing his steps. From days of yore on the banks of the 
Gomati there is a mountain, (named) Ramya, (otherwise) 
called Sanrochana. The mount abounds with various trees. 
There that leader of bands, named Kumuda, governs his 
kingdom. And he that cheerfully draweth after his 
hundreds and thousands of monkeys, and the long grim hairs 
of whose tail, coppery, yellow, sable and white, are cast 
about, is the energetic monkey, Chanda, eager for encounter. 
And he hopes to conquer Lankā by help of his own forces. 
And this one, resembling a lion, tawny and furnished with a 
long mane, who, remaining apart, vieweth all Lankā as if 
consuming her with his eyes, dwelleth for ever and a day in 
Vindhya, the mountain Krisha, Sahya, and the mount 
Sudarçana, and, a leader of bands, is named Rambha. Three 
hundred Kotis of the foremost of monkeys, dreadful and 
fierce and possessed of terrific prowess, surrounding (him) 
go in his wake for the purpose of demolishing Lankā by 
their (native) might. And he that expandeth his ears and 
yawneth again and again, who defieth the fear of death and 
doth not move his forces, who trembleth for wrath and eyeth 
frequently askance,—and behold the lashing of his tail!—and 
who setteth up leonine shouts, O king, with great energy 
and with fear cast off,—resideth in the romantic mount, 
Sālweya, and, a leader of companies, is named Sarabha. To 
him, O king, belong forty hundred thousands of powerful 
leaders. And he that stayeth, like unto a mighty mass of 
clouds covering up the sky, in the midst of the 
monkey-heroes, as doth Vāsava in the centre of the celestials, whose 
lofty shout is heard (mingled with) the uproar set up by the 
foremost monkeys, burning for battle, dwelleth in the excellent 
hill Pārijātra; and, ever irrepressible in fight, is named 
Panaça, a leader of (monkey)-bands. Fifty *lacs* of leaders 
with their forces arranged, environ this commander of 
monkeys. He that stayeth gracing the dreadful array 
overflowing with talk, stationed on the shore of the 
ocean,—resembling a second sea and like unto Durdara [#]_—is the 
leader named Vitata. And he rangeth, drinking of (the 
waters of) the Venā,—best among streams—and his forces 
are sixty lacs of monkeys. And the monkey, named Krathana, 
challengeth thee to conflict. He hath (under him) powerful 
and vigorous generals, and forces well divided. And the 
monkey owning that person of the hue of red chalk, and, 
who, elated with strength, disregardeth all the monkeys,—is 
named Gavaya, who approacheth thee wrathfully. Several 
lacs (of troops) girt him round; and by their means he has 
to bring down Lankā. These are the heroes, incapable of 
being borne, whose numbers cannot be enumerated. These 
are the leaders and the heads thereof, as well as the forces 
set in order of battle". 

.. [#] The reference is prospective. It means the monkey, Sweta, in the next *sloka.—T.* 

.. [#] This may mean some *wood of sandals*; but the commentator is silent over it.—T. 

.. [#] Name of a celebrated monkey-leader.—T. 

SECTION XXVII.
``````````````

As thou lookest on, I shall describe unto thee the 
leaders who shall put forth their prowess for Rāghava, 
lay down their lives (in his behalf.) That one of dread 
deeds the long hairs on whose long tail, coppery, and yellow, 
and black, and white, thrown up, look like the rays of 
Sun, and are trailing over the ground, is the monkey, named 
Hara; whom follow hundreds and thousands (of monkeys) 
desperately upraising trees, intent upon (scaling) 
Lankā—leaders of the monkey-king and his servants present (in that 
conflict.) And these whom thou beholdest present, resembling 
mighty masses of sable clouds, like unto black collyrium, 
of genuine prowess, countless and incapable of enumeration 
dwelling in mountains, provinces, and rivers,—terrible 
beings—approach thee, O king. In their amidst is their king, gray 
eyed and of fierce appearance, like unto Parjanya [#]_ 
encompassed by clouds,—who dwelleth in that best of mountains, 
Rikkhavān, drinking of the Narmadā.—Behold this one 
resembling a hill—younger brother of Dhumra, lord of 
the bears. He is equal to his brother in beauty, and of
superior prowess. This leader of redoubtable leaders 
named Jāmbavān. He is mild, obedient to his superiors and
fierce in fight. The intelligent Jāmbavān assisted Sakra 
signally in the war of the gods and Asuras, and he hath won 
many boons (in consequence). Ascending the tops of 
mountains, these hurl down gigantic crags huge as colossal 
clouds, nor doth (the fear of) death (ever) disquiet them. 
And their bodies covered with hair, they resemble Rākshasas 
and ghosts (in their conduct). This one of immeasurable 
energy hath innumerable troops going about, who behold 
this leader of leaders under unusual excitement leaping 
and resting (by turns). This lord of monkeys dwelleth near 
the thousand-eyed Deity; and this leader of bands, gifted 
with strength, is named Rambha. And he that going, 
toucheth with his side a mountain situated at the distance of 
a Yojana, and, rising up, measureth the same length,—and 
whose beauty is surpassed by none among quadrupeds,—is 
known under the name of Sannādana, the grand-father of 
the monkeys;—this intelligent one battled with 
Sakra, [#]_—nor did he meet with discomfiture. This is that general 
of the forces. And he whose prowess is like that of Sakra, 
is this one begot by Fire on a Gandharva's daughter, for 
assisting the celestials on the occasion of the war of the gods 
and the Asuras. And this graceful and powerful one—best of 
monkeys—disporteth in that sovereign of mountains 
inhabited by numbers of Kinnaras, where king Vaiçavana 
eateth rose apples, and which, O lord of Rakshas, ever 
conduceth to the pleasure of thy brother. And this one who 
never extolleth himself in battle, is named Krathana—leader 
of hosts. Surrounded by a thousand Koti (of troops), and 
stationed in the midst of the monkeys, he hopeth to subjugate 
Lankā with his own troops alone. And he that roameth 
about the Gangā, terrifying leaders of elephant-herds, 
remembering the former hostility of the monkeys and the 
elephants, is this leader of bands, who, roaring, opposeth wild 
elephants in mountain-caverns and crusheth trees,—and 
foremost of monkeys, and chief of the monkey-forces—like 
Sakra himself in heaven, sporteth, resorting to Uçiravija 
pertaining to Mandara, best of mountains, on the golden river. [#]_ 
A thousand lacs of monkeys, elated with vigor and prowess, 
setting up roars and furnished with (long) arms follow him; 
and this one is the leader of those high souled monkeys. 
And, O king, he whom thou seest resembling clouds uplifted 
by the winds, is a leader named Pramāthi. And his 
fleet-coursing soldiery are fiery, and volumes of red-hued dust are 
scattered about him profusely on all sides. And these 
wondrous strong and dreadful Golāngulas [#]_ numbering 
hundreds and hundred thousands, seeing the building of the 
bridge, surrounding, O mighty monarch, the leader named 
Gavāksha—a Golāngula—set up shouts, intending to demolish 
Lankā with their prowess. Where the trees bring forth 
fruits of every season and the black bees resort,—in the 
mountain furnished with solar splendour, which the Sun 
circumambulates, by whose radiance ever beam beasts and 
birds with a like hue,—whose table-lands are never forsaken
by magnanimous Maharshis; where the trees yield every 
object of desire and all are fraught with fruits; in which best 
of mountains excellent honey is found,—there in the charming 
Golden hill, O king, sporteth this one—the foremost of 
the principal monkeys, Kaçari by name, a leader of bands. 
There are sixty thousand charming Golden hills. In their 
midst is that best of mountains, [#]_ even as thou, O sinless 
one, art among the Rakshas. There in the inmost hill dwell 
(monkeys) tawny-hued; and white,—with coppery faces; 
yellowish like honey; sharp-toothed; having nails for their 
weapons; and four teeth like lions; irresistible like tigers 
all equal to Vaiçwānara, and resembling flaming venomous 
snakes; furnished with long tails; like unto mad elephants; 
seeming like gigantic hills; roaring like mighty clouds; 
with eyes tawny and round; of terrific mein; and emitting 
sounds,—and these are gazing at Lankā, as if devastating 
her. And this powerful one staying in their midst, is their 
leader, eager for victory; and the puissant (monkey) always 
looketh like the Sun himself; and this one, O king, is famed 
on earth by the name of Satavali. And this heroic one, 
powerful and mighty, established in his own prowess, hopeth 
to devastate Lankā with his own forces. And for 
compassing Rāma's desire, the monkey doth not cherish any kindness 
for his life. Gaya, Gavāksha, Nala, and the monkey 
Nila—each of these is encompassed by ten *kotis* of warriors. 
(Besides these) there are other choice monkeys dwelling in 
the Vindhya mountain, but I cannot enumerate these 
(monkeys) possessed of fleet vigor, in consequence of their 
vast number. All these, O mighty monarch, are of exceeding 
prowess,—all possess persons resembling mighty mountains; 
and all are competent in a moment to remove mountains and 
scatter the Earth with them". 

.. [#] Indra.

.. [#] There is a word—*rane, in battle* in this line, left out on the ground of pleonasm.—T. 

.. [#] Gangā.—T. 

.. [#] *Vide anté*. 

.. [#] Sāvarni Meru.—T. 

SECTION XXVIII. 
```````````````

Having heard the words of Sārana, who had described 
the forces (of the monkeys), Suka, addressed Rāvana, lord 
of Rākshasas, saying,—"Those, O king, whom thou seest 
stationed, resembling mad elephants, like unto *nyagrodhas* [#]_ 
belonging to the Gangā,—like unto Saias in the 
Himavān,—are incapable of being borne,—they are possessed of 
strength, and able to wear forms at will; resembling deities 
and Dānavas, and like the gods in conflict. These, numbering 
nine, five, and seven thousand *kotis* and thousand *sankus* 
and an hundred *vrindas*, are the ministers of Sugriva, 
residing in Kishkindhā—monkeys begot by gods and 
Gandharvas, capable of assuming shapes at will. And those 
two whom thou beholdest, staying there, of equal proportions 
and endowed with god-like shapes, are Mainda and 
Dwivida,—who have no equals in fight. Permitted by Brahmā, they 
had partaken of ambrosia. They hope to humble Lankā 
by their prowess. And he whom thou seest staying like a 
mad elephant, the monkey who, being enraged, can by his 
strength agitate the deep itself, who, searching for Vaidehi, 
had presented himself before thee, lord,—behold this monkey 
come again!—whom thou hadst seen before! [#]_—is the eldest 
son of Kaçari, known as the offspring of the 
Wind-god—celebrated as Hanumān, who had bounded over the deep. 
Capable of wearing forms at pleasure, that first of monkeys 
is endeued with grace and strength,—and is of irresistible 
impetuosity even as that lord, the Wind. Seeing the Sun 
risen, (he) while a boy, resolving in his mind,—'Coursing a 
way measuring three thousand *yojanas*, I will bring the 
Sun,—my hunger is not appeased;' and he sprang up, elated with 
strength. And, not getting that god, incapable of being 
subdued by the deities, saints and Rākshasas, he dropped down 
on the Ascending-hill. And thereat a jaw of that 
strong-jawed one was a little fractured on the rock,—and he is called 
Hanumān in consequence. I know this monkey and all his 
previous history. I cannot describe his strength, beauty 
or prowess. And this one alone hopes to lay Lankā low
by his energy. And why dost thou today forget the monkey, 
who had flung flaming fire into Lankā? And next to him 
is the hero of dark-blue hue, having eyes like lotuses, the 
Atiratha among the Ikshwākus—of prowess celebrated in 
the world—in whom virtue never wavereth and who never 
swerveth from righteousness; who knoweth the Brāhma 
Mantra and the Vedas,—the best of those versed in them—who 
pierceth the sky with his shafts and cleaveth the Earth, whose 
ire is like death, and whose prowess is like that of 
Sakra,—whose wife, Sitā, hath been carried away by thee from 
Janasthāna. And this is Rāma, who, O king, advanceth to 
encounter thee in conflict. And on his right side is one of 
the splendour of pure gold, broad-breasted, having dark 
curled hair—this one is named Lakshmana, ever mindful 
of his brother's welfare. He is versed in polity as well as 
warfare—the foremost of those learned in all the branches 
of knowledge; wrathful, invincible, victorious, powerful, 
conquering and strong,—the right arm of Rāma and his own 
life going about. For Rāghava he careth not for his life. He 
hopeth to exterminate all the Rākshasas in battle. He that 
stayeth occupying the left side of Rāma, and surrounded by 
Rākshasas, is the king, Bibhishana, sprinkled as the king of 
Lankā by the auspicious king of kings,—he, filled with wrath, 
approacheth thee (for battle). And he whom thou seest 
staying in the middle like a firm-based mountain, the lord 
of all monkeys, of immeasurable prowess,—and who in energy 
fame, intelligence, strength, and lineage, is as superior to the 
monkeys as the mountain Himavān overtoppeth all the 
mountains, who in company with the principal monkey-leaders 
dwelleth in inaccessible Kishkindhā hard to penetrate, and 
dense with trees, and difficult of access, and denying approach 
on account of rocks; and whose golden garland consisting of an 
hundred lotuses looks exceedingly elegant, which is the 
desire of men and gods, and where is established Lakshmi—(is 
Sugriva). And Rāma, having slain Vāli, hath conferred this 
garland, Tārā, and the eternal monkey-kingdom on Sugriva. 
An hundred of an hundred thousand is called a *koti* by 
the wise. An hundred of a thousand *koti* is called a Sanku. 
An hundred of a thousand Sanku is known as a Mahāçanku. 
An hundred of a thousand Mahāçanku is here termed a 
Vrinda. An hundred of a thousand Vrinda is known as a 
Mahāvrinda. A thousand Mahāvrinda is called here a 
Padma. An hundred of a thousand Padma is known as a 
Mahāpadma. An hundred of a thousand Mahāpadma is 
termed a Kharva. An hundred of a thousand Khara 
is termed a Samudra. An hundred of a thousand Samudra is 
known as a Mahaugha. Thus backed by a thousand *koti*, and a 
hundred Sanku, and a thousand Mahaçanku, and an hundred 
Vrinda, and a thousand Mahāvrinda, and an hundred Padma, and 
a thousand Mahāpadma and an hundred *kharva*, and an equal 
Samaudra and an equal Mahaugha,—by *kotis* of 
Mahaughas—resembling the sea,—and surrounded by the heroic Bibhishana 
as well as his counsellors,—that Lord of monkeys, always engirthed
by a mighty force, and possessed of exceeding strength and 
prowess, will encounter thee in battle. Observing this host, 
that hath presented itself, resembling a flaming planet, 
do thou, O mighty monarch, prepare thyself to the 
uttermost,—so that victory may be thine, and that thou mayst not come 
by discomfiture at the hands of the foe". 

.. [#] Banians. 

.. [#] This dislocation occurs in the original. These descriptions generally are hardly amenable to a sound syntax.—T. 

SECTION XXIX.
`````````````

Seeing the leaders of monkeys as pointed out by 
Suka,—the exceedingly puissant Lakshmana—Rāma's right arm—and 
his [#]_ brother Bibhishana staying near Rāma, and Sugriva of 
dreadful prowess—sovereign of all the monkeys,—and the 
strong Angada, grandson unto the thunder-handed one, [#]_ 
and the powerful Hanumān; and the unconquerable Jāmbavān; 
and Sushena; and Nila; and Nala—best of 
monkeys,—and Gaya; and Gavāksha; and Sarabha; and Mainda; and 
Dwivida,—Rāvana, with his heart agitated a little, and his 
wrath aroused,—when their talk had ended, rebuked those 
heroes, Suka and Sārana. And he wrathfully spoke unto 
them, standing in humble guise with their heads hung down, 
harsh words faltering with passion,—"That counsellors 
subsisting (on the wealth of their master and sovereign), 
should say aught disagreeable to him, whether they meet with 
his favor or disfavor—is not meet. Without being questioned, 
it is (proper) for you both to hymn the praises of a foe that is 
opposed and that hath advanced for encounter! Ye have in vain 
worshipped your preceptors, aged people, and spiritual guides, 
for ye have failed to appropriate the cream of Political 
Science, which should be availed of. Or if ye had appropriated 
the same, you have forgotten it afterwards; and ye bear the 
burden of ignorance. And it is owing to my good fortune 
that, having such stupid counsellors, I have as yet held my 
kingdom. Have ye no fear of death that ye use harsh speech 
towards me, who am the ruler and whose tongue dispenseth 
good and evil? Even trees may exist in the forest, coming 
in contact with burning fire; but transgressors cannot 
exist, visited with the chastisement of the monarch. I shall 
slay these wicked wights, who praise the side of the enemy, 
if my anger be not moderated, remembering their former 
good offices. Avaunt! Go hence from near me! I do not 
wish to slay you, remembering your good acts. Slain ye 
(already) are, who are ingrate and cherish no affection 
for me". Thus accosted, Suka and Sārana, seeing (how 
things stood), covered with bashfulness, went out, saluting 
Rāvana by uttering 'Victory!' Then that ranger of night, 
the Ten-necked one, said unto Mahodara, who was present, 
to summon some spies. Thus accosted, Mahodara speedily 
ordered some spies (to present themselves). Thereat, the 
spies, hurriedly arriving there at the mandate of the monarch, 
and, presenting themselves, stood with joined hands, uttering 
blessings of victory. Then the lord of Rākshasas, Rāvana, 
addressed the spies, who were heroic, faithful, calm, and 
courageous,—"Go hence, and acquaint yourselves with the 
exertions of Rāma; as well as with those who, being the 
custodians of Rāma's closest counsels, have gladly joined him 
(here). How he sleepeth and how he waketh, and what he 
engageth himself in,—having deftly acquainted yourselves 
with all this thoroughly, do you come (back here). The wise 
king that gathers (a knowledge of) his enemy through spies, 
can, putting forth a modicum of effort in conflict, neutralise 
(his exertions)". Thereat the spies, saying,—"So it is", 
taking Sardula to the fore, with delighted hearts went round 
the sovereign of the Rākshasas. And, having gone round 
the high-souled Rākshasa-chief, the spies set out for where 
Rāma with Lakshmana was. And repairing secretly to the 
vicinity of the mountain bordering on the fair shore, [#]_ they 
saw Rāma and Lakshmana with Sugriva and Bibhishana. 
And seeing that host, they were overwhelmed with fear. 
And, while staying there, they, discovered by the righteous 
lord of Rākshasas, Bibhisana, were sore harassed (by the 
monkeys). And that wicked Rākshasa, Sardula, alone was 
taken (before Rāma). But Rāma liberated him, who was 
assailed by the monkeys. And Rāma also, entertaining no 
enmity against them, also liberated the others, (who 
accompanied Sardula). And, on having been put to straits 
by the powerful monkeys of fleet vigor, they, [#]_ breathing 
hard, and with their consciousness lost, again arrived at 
Lankā. Then those exceedingly strong spies, always ranging 
outside, presenting themselves before the Ten-necked one, 
informed him of the forces of Rāma, stationed near mount 
Suvela. 

.. [#] *i.e.* Rāvana's 

.. [#] Indra.—T. 

.. [#] *Suvelasya Sailasya*—may also mean, of the mount *Suvela*.—T.

.. [#] The spies, that is.—T. 

SECTION XXX. 
````````````

Then the spies communicated unto Lankā's lord news 
concerning Rāghava and his host stationed at the mount 
Suvela. Hearing the words of the spies, that Rāma, 
accompanied by a mighty army, had arrived (there), Rāvana 
was a little agitated and spoke unto Sardula,—"Thy color 
hath changed its natural aspect, and, O ranger of the night, 
thou lookest poorly. Didst not come under the control of 
the wrathful foes?" Thus ordered by him, then (Sārdula), 
bewildered by fear, addressed that tiger of a Rākshasa, 
saying,—"Those powerful monkeys, O king, puissant, strong, 
and protected by Rāghava, are incapable of being ranged 
(by us). And they cannot be conversed with or interrogated. 
All around, the courses are kept by monkeys resembling hills. 
As soon as I entered, and was scanning that host, I was 
discovered. And forcibly taken by the Rakshas, I was 
pulled by them hither and thither. And furiously assailed by 
the monkeys with thighs, clenched fists, teeth, and palms, I 
was dragged in the midst of the army by the enraged 
monkeys. And, after having been taken all about, I was (at 
length) taken before Rāma, bleeding, with my limbs showing 
sorry work, and my senses swimming and paralysed. And, 
having been belabored by the monkeys, I, on craving his 
kindness with joined hands, was, at his pleasure, rescued by 
Rāghava, with, "Don't, don't"! Having filled up the deep with 
rocks and crags, Rāma equipped with weapons, stayeth, 
occupying the gate of Lankā. And, letting me off, that one 
of suspasstng vigor, surrounded by monkeys, and, arranging 
his forces in the Gāruda fashion, advanceth upon Lankā. And 
he draweth nigh to the wall. Therefore, do one of these 
things in preference to the other,—either render back Sitā, 
or give him battle". Hearing this, Rāvana, lord of Rākshasas, 
then reflecting in his mind, spoke unto Sārdula these 
pregnant words,—'Even if the gods, Gandharvas, and Dānavas 
should array themselves against me, Sitā I shall not give, from 
fear of all creatures". Having said this, that exceedingly 
energetic one again said,—"Thou hast ranged this army. 
Who here among the monkeys are heroic? And, 
amiable one, what is their potency? And what are those 
monkeys that are hard to approach, like? And, O thou 
of fair vows, whose sons and grandsons are they? Truly 
relate all this (to me). Having ascertained their strength 
and weakness, I shall in this matter adopt my course. Those 
who wish for fight, certainly take account of all this". Thus 
addressed by Rāvana, Sārdula—best of spies—thus begin 
to speak in the presence of Rāvana,—"O king, that 
unconquerable one in fight, Jāmbavān, is well known as the son 
Gadgada, king of bears. The other son of Gadgada is the 
son of Sakra's preceptor. By which son, single-handed, was 
done immense oppression to the Rakshas. And the righteous 
and puissant Sushena is the son of Dharma. [#]_ And the mild 
monkey, Dadhimukha, O king, is the son of Soma. [#]_ And 
Sumukha, Durmukha and the monkey, Vegadarçin (resembling) 
Death himself, were for certain begot by the Self-create in 
the shape of a monkey. [#]_ And Nila himself is the son of the 
bearer of sacrificial oblations; [#]_ and Hanumān is famed as 
the son of the Wind-god. And the irrepressible and youthful 
Angada is the grandson of Sakra. And the lusty Mainda 
and Dwivida are sprung from Açwi. And five are the 
sons of Vaivaswata, resembling the Reaper himself—Gaya, 
Gavāksha, Gavaya, Sarabha and Gandhamādana. But I can 
not enumerate the rest, ten *kotis* of heroic monkeys—all 
sons of deities—burning for battle. And this is Daçaratha's 
son—this youth resembling a lion, who slew Dushana and 
Khara and *Triçiras*. There breathes none on Earth that is 
like unto Rāma in prowess, by whom was slain Virādha and 
Kavandha, resembling the Destroyer. No person can on 
earth describe the virtues of Rāma; by whom have been 
slain all those Rākshasas that had gone to Janasthāna. And 
here also is the virtuous Lakshmana, like unto the foremost 
of elephants, coming in the way of whose shafts, even Vāsava 
doth not live. And here are Sweta and Jyotirmukha, 
sprung from Vātskara's self; and the monkey Hemakuta is 
the son of Varuna. And the heroic Nala—best of monkeys, 
is the son of Viçwakarmā. And powerful and impetuous, 
Durdhara is the son of Vasu. And that foremost of Rākshasas, 
Bibhishana, thy brother, engaged in the welfare of Rāghava, 
hath laid seige to Lankā. Thus have I described unto thee 
the entire monkey host stationed in mount Suvela. As for 
what remaineth to be done, thou art the master". 

.. [#] Righteousness.

.. [#] Moon. 

.. [#] Another meaning is,—*"The monkey, Vegadarçi—who is Death himself in the shape of a monkey".* But I give the more acceptable sense. T. 

.. [#] Fire. 

SECTION XXXI.
`````````````

Then the spies of the king informed him of the forces 
of Rāghava, incapable of being agitated, which had stationed 
themselves on mount Suvela. Hearing the arrival of Rāma's 
mighty army from the spies, Rāvana was a little agitated, 
and he spoke unto the ministers,—"Let the ministers speedily 
present themselves, having their wits about them,—the 
time forsooth hath come for counsel". Hearing his mandate, 
those Rākshasas, his counselors, swiftly presented 
themselves. And then he consulted with his Rākshasa counselors. 
Having deliberated duly, that resistless one, dismissing 
his ministers, entered his own abode. Then, taking with him 
the highly strong Vidyujjibha, huge-bodied and gifted with the 
powers of illusion, he entered where Mithila's daughter was. 
And the lord of Rākshasas said unto Vidyujjibha, skilled in 
illusion,—"Do thou bring Janakas daughter under the sway 
of illusion. And, O ranger of the night, do thou, taking an 
illusory head of Rāghava, as well as a mighty bow with 
the shaft (set), present thyself before me". Thus accosted, 
the night-ranger, Vidyujjibha, saying, "So be it," displayed 
that desired illusion unto Rāvana. Thereat, the king, eager 
to meet with Sitā in the Acoka woods, well-pleased, 
conferred an excellent ornament on him. Then the 
exceedingly powerful lord of the Nairitas, the younger brother of 
the Dispenser of riches, entered (into that place) and saw 
(there Sitā) distressed, albeit unworthy of distress,—with her 
head hung down, overwhelmed with woe,—sitting on the 
ground, staying at the *açoka* woods, engaged in the 
contemplation of her lord, conciliated by dreadful Rākshasis 
remaining near. Then, drawing near Sitā, Rāvana, proclaiming 
his exultation, said these haughty words unto the daughter 
of Janaka,—"O gentle one, he depending on whom thou, 
being soothed by (me), slightest me—that slayer of Khara, 
thy husband, Rāghava, hath fallen in battle. Thy roots 
have been competely severed, and thy pride hath been 
destroyed by me. In consequence of this calamity, O Sitā, 
thou shalt become my wife. O foolish (girl), renounce this 
idea. What wilt thou do with him that is dead? O meek 
(wench), be thou the mistress of all my wives. O thou of 
slender religious merit! O thou whose object hath been
defeated! O thou that presumest to be wise! Hearken 
unto the destruction of thy lord, like the dreadful destruction 
of Vritra! Surrounded by a vast army gathered by the 
sovereign of the monkeys, Rāghava had presented himself 
on the shore of the sea, for compassing my destruction. And 
on the sun having set, Rāma stationed himself with his 
mighty army, oppressing the northern shore (of the sea). 
Then at midnight (my) spies coming to that host, thus 
stationed, fatigued from travel, and sleeping soundly (in 
consequence),—first ranged it. Then my mighty forces led 
by Prahasta slew his host overnight, where was present 
Rāma along with Lakshmana. And repeatedly upraising 
*pattiças* and bludgeons, swords, rods and other mighty 
weapons; and (discharging) showers of arrows, and darts, 
and daggers and maces and sticks and crows and bearded 
darts and discuses and clubs;—the Rākshasas discharged 
these among the monkeys. And while Rāma was sleeping, 
the furious Prahasta by means of a mighty falchion, with 
speed cut off his head clean. Bibhishana, who was flying 
at his will, was taken captive. And Lakshmana along with the 
monkey-army hath departed somewhere. And, O Sitā, 
Sugriva—lord of monkeys—hath his neck broken; and, O 
Sitā, with his jaw fractured, Hanumān hath been slaughtered 
by the Rākshasas.—And Jāmbavān, endeavouring to spring 
up with his thighs, was slain in the conflict; being severed 
by bearded darts, even as a tree cut off. And the stalwart 
Mainda and Dwivida—those foremost of monkeys—sighing 
and lamenting, bathed in blood,—destroyers of foes—were 
cut off with a sword. And Panaça is rolling on the earth like 
a (veritable) Panaça. [#]_ And mangled by many iron arrows, 
Darimukha lieth in a cave. And the exceedingly energetic 
Kumuda, dumb, is slain by shafts. And torn by innumerable 
(arrows) discharged on all sides by Rākshasas, Angada, 
vomitting blood, lieth on the ground. [#]_ And the monkeys, 
hard pressed by elephants, and others by networks of cars, 
lie low in the field, having been agitated like clouds by winds. 
And others afflicted with affright, flee, attacked (by the enemy) 
in the rear, and followed by the Rākshasas, like mighty 
elephants pursued by lions. And some have fallen into the 
sea, and some have taken refuge in the sky; and the bears 
have mounted up trees along with the monkeys. And on the 
shore of the sea, and in mountains and woods many are the 
tawny-hued monkeys that have been slain by Rākshasas of 
frightful forms. Thus hath thy lord been slain by my forces, 
along with his army; and I have his head, washed in blood 
and besmeared with dust". Thereat, the exceedingly 
irrepressible lord of Rākshasas, Rāvana, spake unto a 
Rakshasi, in the hearing of Sitā,—"Bring (hither) the 
Rākshasa, Vidyujjibha of cruel deeds, who hath personally 
brought Rāghava's head from the field". Thereat, Vidyujjibha, 
taking the head along with the bow, bowing down the head 
(unto Rāvana), stood before him. Then spake king; Rāvana 
unto the Rākshasa, Vidyujjibha of the long tongue, who was 
staying by,—"Do thou at once hold before Sitā the head of 
Daçaratha's son. Let her clearly behold the ultimate sad 
plight of her lord". Thus addressed, that Raksha, throwing 
that graceful head before Sitā, swiftly vanished. And 
Rāvana cast down the mighty blazing bow, famed through 
the three worlds, saying,—"This is Rāma's. This is the 
bow of thy Rāma with the string fixed. Slaying that man 
over night, Prahasta brought it hither". 

.. [#] The tree of that name.—T. 

.. [#] This *sloka* has 'Angada' twice. One, of course, is left out.—T. 

SECTION XXXII. 
``````````````
Seeing that head and that excellent bow, and (remembering) 
the union of (Rāma) and Sugriva related by 
Hanumān,—and (seeing) those eyes, and the complexion of that face, and 
that countenance like unto that of her lord,—and that hair 
and that forehead; and that beautiful jewel forming the 
crest; and recognizing (Rāma) by all these tokens combined,— 
(Sitā), exceedingly aggrieved, rebuked Kaikeyi, lamenting 
like a female osprey,—"O Kaikeyi, have thy wishes attained. 
Slain hath been the son of the race; and the entire race is 
exterminated by thee, partial to dissension. And what evil 
had been done unto Kaikeyi by the revered Rāma, that 
along with me, he hadst been banished into the woods, with 
rags given him (for his covering)?" Having said this, 
Vaidehi, forlorn and trembling (all over), dropped to the 
earth, like a plantain cut off. Then, recovering after a while, 
and having regained her consciousness, the large-eyed one, 
placing the head in her front, gave way to grief. "Ah! I am 
undone, O mighty-armed one! O thou that didst follow stern 
vows! From thy (death), I have come by this final plight, 
having been rendered a widow. The greatest calamity (that 
can befall a woman), is said to be the death of her husband. 
And, possessor of an excellent character, thou hast departed 
before me, who have ever trod the path of the righteous; but 
who have come by a mighty grief and am plunged in a sea of 
sorrow. And thou, who was engaged in delivering me, 
hast thyself fallen! And my mother-in-law, Kauçalyā, 
attached (to thee), through the death of thee, her son, at the 
hands of Rākshasas, hath been reduced to the condition of a 
cow that hath been deprived of her calf. O Rāghava, even 
the astrologers had predicted long life for thee. But their 
words are false,—thou, O Rāghava, wast short-lived. Or 
didst thy wisdom, wise and good as thou wert, come to 
naught? For God, who is the origin of all beings, maketh 
(every one) reap the fruit of his own acts. And why, versed 
in polity as thou wast, didst thou come by death, unforeseen? 
Thou wast acquainted with the means of warding off 
misfortune, and skilled in doing so. And having been brought 
hither by me, representing the Fatal Night, fierce and 
fell,—after (being) embraced, and by force,—the lotus-eyed one hath 
met with his death. Here liest thou, O long-armed one, 
leaving me lone,—and embracing the Earth like thy beloved fair. 
Ever carefully worshipped with perfumed wreaths, this bow 
of thine, O hero, embellished with gold, is dear unto me. O 
sinless one, thou hast surely gone to heaven, and (art there) 
in the company of thy sire and my father-in-law, Daçaratha, 
and all thy ancestors. Thou hast become a star of the 
firmament as the fruit of thy great act. [#]_ Thou hast 
disregarded thy righteous race of Rājarshis. O king, why dost 
thou not look at me? And why is it that thou dost not 
answer me, who am a girl, hardly arrived at youth,—and who 
am thy wife and companion? That thou at the time of thy 
espousing my hand hadst vowed—I will practise 
(righteousness) with thee—do thou, O Kākutstha, recollect the same, 
and take me, who am overwhelmed with distress. Why, O 
best of goers, hast thou gone from this world to that other, 
leaving behind me, overwhelmed with distress? That 
person of thine which, decked out with auspicious things, I 
used to embrace, beasts of prey will for certain tear the 
same. Having performed the Agnishtoma and other sacrifices 
with *Dakshinās* (dispensed),—why hadst not thou attained 
purity by means of the sacrificial fire? Kauçalyā, 
overwhelmed with sorrow, shall only behold one of the three that 
had gone away to distant lands,—come (back)—Lakshmana. 
And, on being asked by her, he shall relate thine as well as the 
deaths of thy friend's troops over night at the hands of the 
Rākshasas. And, O Rāghava, hearing thee slain while asleep, 
and me staying in the abode of the Raksha, she with her heart 
cleft (in twain), shall cease to exist. And for the sake of me, 
abject that I am, that sinless son of the king, Rāma, possessed 
of prowess, having crossed the ocean, hath been slain in the 
footprint of a cow. I, the befouler of my line, who had been 
wedded by Daçaratha's son through want of discretion, 
becoming the wife of the revered Rāma, was (in reality) his 
Death. Without doubt, in another birth I had abstained 
from choice gifts,—and therefore it is that I sorrow to-day, 
albeit being the wife of one that was (ever dear) unto guests. 
Do thou, O Rāvana, speedily slay me upon Rāma; and, 
bringing the wife to the husband, compass my best benefit. 
Do thou join my head to his and my body to his body. 
I will, O Rāvana, follow the way of my high-souled lord". 
Thus, burning in grief, did that large-eyed one indulge in 
lamentations; and Janaka's daughter kept fast gazing at the 
head and bow of her lord. And as the Rākshasa was by 
while Sitā was thus bewailing, there appeared before his 
lord, with joined hands, the warder, saying,—"May the 
worshipful one be victorious!" And saluting and propitiating 
him, (Rāvana), he told him that Prahasta, general 
of the forces, had arrived. "Prahasta hath come to thee, 
surrounded by all the courtiers. And, O lord, I was 
despatched by him, desirous of seeing thee. O mighty monarch, 
surely there is—and thou art forgiving from thy regal 
sentiment [#]_—some work which is momentous; and do 
thou see them". Hearing these words of the Rākshasa, 
the Ten-necked one, leaving the açoka wood, went to see the 
counselors. And, having decided his entire course of action 
in consultation with his competent advisers, (Rāvana), 
entering his court,—well knowing Rāma's prowess, set about 
his work. And as soon as Rāvana left that place, that head 
and that bow vanished. And in company with the councilors 
of dreadful power, (Rāvana) decided his course with reference 
to Rāma. And then the lord of Rākshasas, Rāvana, 
resembling the day of doom, addressed his generals,—all 
well-wishers—staying hard by, saying,—"Do ye speedily 
summon my forces with the beat of drums—nor do ye 
give out the reason (of the summons)". Then assenting 
to his speech with "So be it," the envoys immediately 
summoned that mighty force; and, when it had arrived, they 
informed their master, eager for conflict, of its arrival. 

.. [#] *The carrying out the command of thy sire.—T.* 

.. [#] This dislocated period insinuates that Rāvana, possessed of royal nature, should forgive this untimely intrusion.—T. 

SECTION XXXIII. 
```````````````

Seeing Sitā overwhelmed with grief, a Rākshasi, named 
Saramā, who was the beloved companion (of Sitā), drew near 
to her dear (friend), Vaidehi. And the mild-speeched Saramā 
comforted the exceedingly distressed Sitā, who had been 
bereft of her senses by the lord of Rākshasas. Sitā, who was 
protected there (by Saramā), had been made a friend by her. 
And, protecting her at the command of Rāvana, that 
kind-hearted companion, firm in vows, saw Sitā, deprived of her 
consciousness. And she [#]_ comforted with a friend's affection 
that one of fair vows, who was rolling in the dust and rising 
up from it like a mare. [#]_ "Having come to the solitary wood 
for protecting thee, I, renouncing all fear of Rāvana, have, 
remaining hid, heard everything that he addressed unto thee, 
as well as what thou hadst replied unto him. For thee, O thou 
of expansive eyes, I have no fear of Rāvana. And, O 
Maithili, I, coming out, have also learnt well as to why the 
lord of Rākshasas hath gone out hence hurriedly. Rāma, 
acquainted with self, is incapable of being surprised in 
sleep; nor doth the slaying of that tiger-like one commend 
itself to me as probable. And the monkeys fighting with 
trees, well protected by Rāghava, like the gods protected by 
the foremost of the celestials, are incapable of being slain. 
And, possessed of arms long and rounded; graceful; 
broad-breasted; powerful; accoutred with the bow; and mailed; 
righteous; and famous over the earth; endowed with 
energy; and along with his brother, Lakshmana, ever 
protecting himself and others; of noble descent; and 
versed in polity; the destroyer of the hostile ranks; 
and of inconceivable strength and manhood,—the graceful 
Rāghava, O Sitā, slayer of foes, is not slain. This illusion 
hath been spread around thee by that fierce, illusion-creating 
one, whose mind ever runs upon improper acts and who 
opposeth himself to all creatures.—All thy sorrow hath 
departed, and thy good day hath dawned. Certainly 
Lakshmi seeketh thee. And, O lady, hearken unto what is 
dear to thee! Having crossed over the ocean, along with 
the monkey-host, Rāma hath encamped himself on the 
southern shore of the sea. By me hath been seen the 
complete Kākutstha along with Lakshmana, accompanied by 
the forces, stationed on the marge of the main,—protected 
(by his native might). Those Rākshasas of fleet vigor who 
had been despatched by this one, have brought the news 
that Rāghava hath crossed.—And, O large-eyed lady, having 
learnt this news, Rāvana—lord of Rākshasas—is consulting 
with all his counselors". As the Rākshasi, Saramā, was 
relating this unto Sitā, she heard the leonine roars of the 
army, emitted with the greatest energy. And, hearing the 
mighty sounds of kettledrums produced by sticks struck 
(thereon), the honey-tongued Saramā spoke thus unto 
Sitā,—"These dreadful sounds of the kettledrum, O mother, call 
to arms. And hark to the solemn notes of the kettledrums, 
resembling the rumbling of clouds! The mad elephants are 
caparisoned and the car-horses are yoked; and thousands (of 
warriors) are seen, mounted on steeds, with bearded darts in 
their hands. And, as waters fill up the ocean, mailed 
warriors of wonderful forms, vehement and roaring, by 
thousands rush out on all sides and fill the highways. And 
mark the splendour spread around by the polished arms 
and bucklers and mail,—and by the cars, horses and 
elephants of the followers of the Rākshasa-chief,—consisting 
of many hues shooting up,—like unto the appearance of a 
fire in summer, burning a forest,—and also mark the 
excitement of ihe high-spirited and fast-coursing Rakshas! [#]_ 
And hear the sounds of bells and the rattling of the 
car-wheels! And hear the neighing of the steeds and the 
reports of the drums And fierce is the excitement of these 
Rākshasas—followers of the Raksha-chief,—with their hands 
hearing upraised arms,—capable of making people's hair 
stand on end. The sorrow removing Sree espouseth thee; 
and the fear of the Rakshas is come. And as Vāsava did unto 
the Daityas, the lotus-eyed Rāma, thy lord—of controlled 
anger, and of inconceivable prowess, slaying Rāvana in battle 
and thus delivering thee, shall approach thee. And, as 
Vasava put forth his prowess among his foes, in company 
with the foe-destroying Vishnu, thy lord, along with 
Lakshmana, shall display his prowess among the Rakshas. 
On the enemy having fallen, I shall behold thee, devoted to 
thy lord, with thy desire attained, soon lying on the lap of 
Rāma. And, O Janaki, embracing (thy lord), thou shalt shed 
tears of joy on his mighty breast. And, O Sitā, soon shall 
the highly powerful Rāma loosen this braid of thine reaching 
unto thy hips, which thou hast been wearing for many a 
month. And, O exalted one, seeing his face like the full 
moon risen, thou shalt shed water begot of ruth, even as a 
she-serpent casts off her slough. And, O Mithilā's daughter, 
speedily slaying Rāvana in battle, that one worthy of 
happiness shall reap felicity in the company of thee, his 
beloved. And, loved by the high-souled Rāma, thou shalt 
be happy, even as the Earth furnished with crops brought 
forth by plenteous showers. Do thou, O exalted one, take 
refuge with him, who, going round the foremost of mountains, 
speedily assumeth a steed-like circular movement; for even 
the maker of day is the source of people's joy and grief". 

.. [#] Saramā.—T. 

.. [#] The commentator intelligently remarks: *As a mare does, to remove fatigue.—T.* 

.. [#] This line of verse defies all attempts to make it fall into syntactical order with the rest of the sentence. It is a hideous hiatus in the passage.—T. 

SECTION XXXIV. 
``````````````

Burning with grief on account of those words, [#]_ Saramā 
gladdened and cheered her, even as masses of clouds 
(cheer up) the burning Earth. And then, desirous of doing 
her good, (Sitā's) friend, conversant with season, and ever 
preluding her speech with a smile, spoke unto her 
seasonably,—"O thou having dark eyes, I can, secretly going to 
Rāma and communicating to him thy auspicious words, come 
back clandestinely. Nor, when I course the supportless sky, 
can even the Wind or Gāruda follow me". As she said 
this, Sitā with her grief a little lightened, said unto Saramā 
in sweet and smooth words,—"Thou art capable of even 
going to the nethermost regions. But do thou on my behalf 
that which is fit to be done by thee. If thou intend 
doing me a good turn, and if thy sense be steady, I would 
know what Rāvana is doing after having left this place. That 
guileful and wicked-minded one, Rāvana, destroyer of 
enemies, having powers of illusion, overwhelms me even as 
the Varuni just drunk. Confining me here for ever and a 
day, (Rāvana) sets on dreadful Rākshasas to alike threaten 
and scold me constantly. And I am agitated and alarmed, 
and my mind is (always) uneasy. And I, dwelling in the *açoka* 
wood, is ever agitated. If there is any talk (of delivering 
me), or keeping me confined,—thou shouldst communicate 
unto me the decision arrived at. This is the highest favor 
that I seek (at thy hands)". Thereat, the mild-speeched 
Saramā, wiping (Sitā's) face washed in tears, spake unto her, 
as she said this,—"If this is thy wish, I will go, O Janaki. O 
Mithilā's daughter, having possessed myself of the intent 
of the enemy, I shall come back". Having said this, (Saramā), 
repairing to the Raksha, heard Rāvana's converse with his 
counselors. And having heard of the decision of that 
wicked-minded one, she, understanding decisions, swiftly 
retraced her steps to the fair *açoka* forest. And then, entering 
there, she saw Janaka's daughter, expecting (her) like a 
very Sri, bereft of her lotus. And, the fair-spoken Saramā, 
on getting back (near her), Sitā, embracing her affectionately, 
herself gave her a seat. "Sitting down here at ease, do 
thou relate to me faithfully all about the determination of the 
wicked-minded and guileful Rāvana". Thus accosted by the 
trembling Sitā, Saramā related everything that had been 
said by Rāvana and his counselors. "O Vaidehi, the Raksha 
lord was advised by his mother and the aged counselors in 
pregnant words informed with affection, having thy 
deliverance for their object. 'Do thou make over Maithili unto the 
king of men, paying him homage due. Thou hast, in 
Janasthāna profusely witnessed wonderful instances (of his 
prowess). The crossing of the ocean, Hanumān's sight (of 
Sitā),—and the slaughter of the Rakshas in fight,—what 
person is capable of doing all this in battle?' Thus long 
exhorted by his counselors as well as his mother, Rāvana 
doth not make up his mind to emancipate thee, even as a 
covetuous person is loath to part with wealth (appropriated). 
And, O Maithili, without renouncing his life in battle, he 
doth not intend to liberate thee. Even this is the determination 
which that cruel one hath arrived at along with his 
advisers. This intent is in consequence of their coveting 
surcease. He can not yield thee up from sheer fear; nor is he 
backward in battle, or shirketh his own destruction or that 
of all the Rākshasas. O dark-eyed lady, slaying Rāvana 
in battle with sharp shafts, Rāma shall take thee back to 
Ayodhyā". In the meanwhile there was heard a mighty 
uproar occasioned by the whole host, and drums and 
conchs,—which shook the earth. Hearing that hubbub of the 
monkey-army, the servants of the Rākshasa monarch, ran 
who were in Lankā,—growing dispirited and bereft of energy, 
with weakness overcoming their powers,—did not see any 
good, in consequence of the fault of the ruler. 

.. [#] *i.e.* the words of Rāvana. 

SECTION XXXV. 
`````````````

And that captor of hostile capitals, the mighty-armed 
Rāma, was advancing (upon Lankā) with the sounds of drums 
mixed with the blares of conchs. Hearing this noise, 
Rāvana—lord of Rākshasas—reflecting for a while, cast his eyes 
upon his counselors. And addressing there all those 
counsellors, that afflictor of the world—the crooked and 
highly powerful lord of the Rākshasas, Rāvana, making his 
court resound,—running down (Rāma's) crossing the main, 
as well as his vigor, strength and manhood,—said to 
them,—"What ye have said touching Rāma's (prowess), hath been 
heard by me. And I also know ye to be of sterling valor in the 
field. Yet why, knowing Rāma's prowess, do ye silently look 
at each other?" Then the maternal grand sire (of Rāvana), 
possessed of exceeding wisdom, named Mālyavān, hearing his 
words, said,—"The king that is accomplished in the various 
kinds of learning, [#]_ and that followeth polity, ever commandeth 
affluence and bringeth his enemies under his subjection. He 
that seasonably concludes peace and carries on war with his 
enemies,—and who advances his own party, attaineth great 
affluence. A king should enter into peace, if he be an 
equal or inferior of his adversary, and engage in war, if be 
more powerful,—but an enemy should never be disregarded.
Therefore, O Rāvana, peace with Rāma is what commends 
itself to me; and do thou render unto him that for which thou
hast been invaded (by him), *viz.*, Sitā. All the Devarshis
and Gandharvas wish for (Rāma's) victory. Therefore, do
not enter into hostilities with him; but do thou bend thy
mind to ther conclusion of peace with him. That possessor
of the six attributes, the Great-father, hath appointed two
courses, (respectively) for the Asuras and the celestials,
having for their proper objects righteousness and
unrighteousness. Righteousness, we hear, is the course of the high-souled
celestials, as, O Rākshasa, unrighteousness is that of Rakshas
and Asuras. During the Krita Yuga, righteousness swalloweth
up sin; and during Tishya, [#]_ unrigheousness swalloweth up
virtue. Thou, ranging the three worlds, hadst extinguished
pregnant piety, and reaped unrighteousness; and it is for this
that thy foes have waxed potent. [#]_ And, having grown
through thy neglect, unrighteousness devoureth us, and that
protector of the gods, (righteousness), is strengthening the
side of the celestials. Thou, addicted to carnal pleasures
and acting in defiance of duty, hadst aroused the high wrath 
of the saints resembling fire. The power of these possessed
of souls sanctified through asceticism, and ever engaged in
invoking the aid of righteousness, is incapable of being
resisted and is like flaming fire. The twice-born ones engage
in contemplation with intent minds, and loudly recite the Vedas.
They overpower the Rakshas, uttering the Vedas; and thereat
they fly in all directions like clouds scattered in summer. And
the smoke that ariseth from the Agnihotra sacrifices of saints
resembling fire, enveloping the energy of the Rākshasas,
spreads over the ten cardinal quarters. And ther fierce
austerities of vow-observing saints, performed at particular
sacred spots, try the Rākshasas sore. Thou hast obtained a 
boon, conferring immunity at the hands of deities, Dānavas 
and Yakshas. But men and monkeys, bears and Golāngulas, 
possessed of enormous strength and endowed with vigor, 
and of indomitable prowess,—coming here, are setting up 
roars. Witnessing various and many dire portents, I perceive 
the destruction of all the Rākshasas. Dreadful and terrific 
clouds, uttering harsh sounds, are showering blood all around 
Lankā. And (live) vehicles are dropping profuse tears. 
And all sides, covered with dust, do not appear bright as 
formerly. And beasts of prey, jackals and vultures, are 
emitting frightful cries, and, entering into the garden of 
Lankā, form themselves into bands. And in dreams 
mighty dark-hued women in front of dwellings, seizing at (the 
furniture ) thereof, and speaking inauspiciously, laugh 
displaying their sable teeth. And in houses dogs are feasting 
on the articles of worship. And cows bring forth asses, and 
mongooses, mice. And cats are pairing with leopards, and 
swine with dogs, and Kinnaras with Rākshasas and human 
beings. And red-footed white sky-coursing pigeons, urged on 
by Doom, are going about for the destruction of the 
Rākshasas. And female-parrots in houses, wounded and 
worsted by other birds delighting in discord, are 
dropping down, emitting indistinct notes. And all the birds 
and beasts are crying (distressfully) with their faces turned 
towards the sun. And at dusk a frightful, withered, 
tawny-hued male figure, looking like Death himself, with his head 
shaven, peereth into the houses (of people). These and 
other evil omens occur. Rāma I deem as Vishnu assuming 
the form of a man. Rāghava of steady prowess, for certain, 
is no human being,—he that hath built a bridge over the 
deep, must be an exceedingly wonderful person. Therefore, 
O Rāvana, conclude peace with Rāma—king of men. Having 
ascertained fit course, do thou act properly". Having said 
this unto that vile one, and knowing the intention of the lord 
of Rakshas, that strong Mālyavān, of exceeding prowess, 
became silent, eying Rāvana. 

.. [#] The commentator says there are four and ten kinds of learning: but unfortunately he does not enumerate them.—T 

.. [#] The Kali Yuga.—T

.. [#] While ranging the three worlds on a career of conquest, thou didst, disturbing sacrifices, *etc.*, wrong righteousness.—T

SECTION XXXVI.
``````````````

The Ten-necked one, come under the control of Time, 
did not brook the beneficial speech spoken by Mālyavān. 
Contracting his face into a frown, he, coming under the 
masterdom of passion, with his eyes rolling in wrath, 
addressed Mālyavān, saying,—"The words which, deeming 
the strength of the enemy as superior, thou hast harshly 
spoken, considering it as beneficial, had never before 
entered my ears. A (mere) man, and feeble, and alone, and 
having monkeys for his support, why dost thou deem Rāma, 
who hath (further) been cast off by his sire, and hath in 
consequence taken refuge in the woods,—as competent (to 
cope with me)? And why dost thou consider me, who am 
the lord of the Rakshas, and feared even by the 
immortals,—as weak and reft of all power? Thou, I suspect, speakest 
(thus) roughly either from jealousy of my heroism, or 
for inciting me. And who that is wise and learned, ever 
addresseth him roughly that is at once puissant and of (high) 
station, if not to spur him on? Why, having brought Sitā 
like a Sri shorn of her lotus, shall I give her up, from fear of 
Rāghava? Behold Rāghava, environed by Kotis of monkeys, 
with Sugriva and Lakshmana, slain one of these days! He 
before whom even the gods cannot stay in the field,—how 
can that Rāvana ever come by fear? Better that I should 
be riven in twain,—but bend I never will. This is my native 
fault; and nature is incapable of being overcome. And if 
Rāma hath at his pleasure constructed a bridge over the 
ocean, what is the wonder in this that thou hast conceived 
such a fear? And although Rāma hath crossed the ocean 
along with the monkey-army, yet I swear unto thee truly, 
living, he shall not back hence". When Rāvana, wrought up 
with passion, had spoken thus, Mālyavān, knowing him 
wroth, did not return a reply. And, duly tendering blessings 
unto the king, Mālyavān, taking his permission, went to his 
own abode. And the Rākshasa, Rāvana, along with his 
courtiers, having consulted together as to what was fit to be 
done, set about the defence of Lankā. And he commanded 
the Rākshasa Prahasta (to guard) the Eastern gate; and the 
exceedingly powerful Mahāpārçwa and Mahodara (to guard) 
the Southern gate; and he ordered his son Indrajit, possessing 
mighty powers of illusion, girt by innumerable Rākshasas, 
to guard the Western gate. And he commanded Suka and 
Sārana to defend the Northern gate. But he said unto the 
counsellors,—"I will myself go thither". [#]_ And he posted 
in the middle in the garrison the Rākshasa, Virupāksha, 
endowed with exceeding prowess and energy, backed by 
countless Rākshasas. Having taken these measures in 
Lankā, the Rākshasa-chief, urged by Fate, deemed himself 
as having achieved success. Having thus completely provided 
for the defence of the city, he dismissed the ministers; and, 
honored by the counsellors with blessings of victory, (then) 
entered his magnificent and splendid inner apartment. 

.. [#] *i.e.* to defend the Northern gate.—T. 


SECTION XXXVII. 
```````````````

Those kings, man and monkey, that monkey the 
Wind-god's son, Jāmbavān—sovereign of bears—the Rākshasa, 
Bibhishana, the son of Vāli, Angada, Sumitrā's son, the 
monkey, Sarabha, Sushena along with his friends, Kumuda, 
Nala, and Panaça, arriving at the dominions of the enemy, 
assembled together, began to deliberate. "Yonder is that 
Lankā ruled by Rāvana, invincible even unto the celestials, 
serpents and Gandharvas. Let us, keeping before us success 
in the enterprise, consult together for the purpose of arriving 
at a decision. We are here daily nearing Rāvana, lord of 
Rākshasas". As they were speaking thus, Rāvana's younger 
brother, Bibhishana, said in a pregnant speech free from 
provincialism,—"Anala, Panaça, Sampāti and Pramāti—all 
courtiers of mine—having gone up to Lankā, have come back 
here. Wearing the forms of birds, they entered into the 
hostile forces; and, having seen the measures that had been 
adopted (by them), have come (back). O Rāma, hearken to 
me as I tell thee truly anent the provisions which they have 
related, made by the wicked-minded Rāvana. In the Eastern 
gate stayeth Prahasta along with his forces; in the Southern, 
the exceedingly powerful Mahāpārçwa and Mahodara; and 
in the Western, Rāvana's son, Indrajit, supported by 
innumerable Rākshasas, equipped with *pattiças*, swords and bows, 
and bearing darts and maces in their hands,—surrounded by 
heroes carrying various weapons. And, backed by many 
thousands of Rākshasas weilding weapons, and accompanied 
by Rākshasas conversant with counsel, Rāvana himself, his 
heart agitated to the height, guardeth the Northern gate of 
the city. And Virupāksha with a powerful force accoutred 
in javelins, clubs and bows, protects the garrison in the centre. 
Having seen these hosts thus disposed in Lankā, my 
counsellors have speedily come back here. There are ten 
thousand elephants, an Ayuta cars, two of horses, and about 
a *koti* of Rākshasas, powerful and strong, and equipped 
with arms in conflict. [#]_ These night-rangers are ever the 
favorites of the Rākshasa ruler. And, O king, a *koti* of 
forces accompany each of these Rākshasas in battle". 
Having conveyed this information concerning Lankā, which 
had been communicated by his counsellors, the mighty-armed 
Bibhishana showed (unto Rāma) those Rākshasas themselves. 
And in company with his counsellors, Rāvana's graceful 
younger brother, ever striving for the welfare of Rāma, by 
way of answer communicated everything that was going 
forward in Lankā unto Rāma, having eyes resembling 
lotus-leaves,—"O Rāma, when Rāvana battled with Kuvera, 
sixty lacs of Rākshasas marched forth (to meet him). In 
prowess, energy, vigor, exceeding fortitude, and hauteur, they 
resembled the wicked-minded Rāvana himself. In this 
matter, thou ought not to grow wroth,—I only arouse thy 
wrath, and do not endeavour to frighten thee. [#]_ Thou canst 
subdue even the celestials by thy prowess. Therefore thou, 
environed by a mighty army, having arrayed the 
monkey-forces in order of battle, shalt thrash Rāvana (in battle)". 
When Rāvana's younger brother had spoken thus, Rāghava, 
said these words with reference to his beating the foe,—"Let 
that foremost of monkeys, Nilā, surrounded by an immense 
number of monkeys, cope with Prahasta at the Eastern gate 
of Lankā. And, engirt by a mighty force, let Angada, son 
of Vāli, resist Mahāparçwa and Mahodara at the Southern 
gate (thereof). And let that son of the Wind-god, Hanumān, 
backed by innumerable monkeys, (beating the host stationed) 
at the Western gate, find entrance (into the city). I myself, 
determined to compass the destruction of the lord of 
Rākshasas, who, waxing powerful in consequence of the boon 
he hath received, hath brought about the destruction of 
high-souled saints resembling gods and Dānavas,—and who 
goeth round all regions, oppressing people,—will, along with 
Sumitrā's son, smiting (the foe), occupy the Northern entrance, 
where Rāvana with his army is stationed. And let the 
powerful king of monkeys, and the puissant sovereign of 
bears, and the younger brother of the Rākshasa-chief, manage 
the soldiery posted in the centre. And in this battle, the 
monkeys need not assume the forms of human being. And 
let this serve for a sign that the monkeys, in order to the 
recognition of our own forces, appear with their proper 
monkey-marks. We seven only shall battle with the foe 
in human shapes,—*viz*., I along with my brother, the 
exceedingly energetic Lakshmana, and my friend Bibhishana 
counting for the fifth in company with his own following". 
Having said this unto Bibhishana, for attaining success in the 
enterprise, that lord, the intelligent Rāma, seeing the sides 
of Suvela more beautiful (than other places), intended to 
ascend it. Then, environed by a mighty host, the 
high-souled and magnanimous Rāma, his features mirroring forth 
high exultation,—overshadowing the entire Earth (with his 
forces), set out for Lankā, determined upon destroying 
the enemy. 

.. [#] These are, remarks the commentator, the leaders.—T. 

.. [#] *i.e.* "Thou ought not to be angry with *me*; for I do not frighten thee, but rouse thy *wrath against Rāvana".—T.* 

SECTION XXXVIII. 
````````````````

Having been bent upon mounting Suvela, Rāma, 
followed by Lakshmana, addressed in sweet and excellent 
words, Sugriva, and that righteous night-ranger, 
Bibhishana, versed in counsel and conversant with precepts, 
who was devoted to him,—saying,—"We shall all ascend this 
mount Suvela, bedight with metals; and pass this night 
even here. And (from here) will we view the abode of that 
Rākshasa who, foul of soul, hath carried off my spouse, to 
bring destruction down on himself,—who knoweth nor 
morality nor good conduct nor behaviour (conducive to the 
dignity of his descent),—and who, in consequence of his base 
propensity, hath committed himself to so heinous a course of 
action". Having decided thus, Rāma, filled with wrath at 
Rāvana, coming to Suvela, ascended its variegated plateau. 
And Lakshmana, collected, went in his wake. And, upraising 
bow and arrow, Sugriva, (ever) engaged in valorous acts, 
accompanied with Bibhishana as well as his counselors, 
following him, also ascended (the mountain). And all those 
rangers of mountains, gifted with the vehemence of the Wind 
in hundreds ascended mount Suvela, where Rāghava was 
stationed. And ascending the mountain in a short time, they 
all beheld from its summit the city, appearing to be built on 
the air. And the monkey-leaders beheld Lankā, exceedingly 
splendid with noble gateways; gracefully enclosed with a 
wall; thronging with Rākshasas; and defended by sable 
Rākshasas. And the foremost of monkeys saw these 
appearing like another wall (overtopping the one beneath). And on 
seeing the Rākshasas, the monkeys burning for battle set up 
various roars in the presence of Rāma. Then the Sun, 
crimsoned with Eve, ascended the Setting-hill and Night 
came, illumined by the Moon at his full. Then the master of 
the monkey-army, Rāma, saluted and honored by Bibhishana, 
accompanied by Lakshmana as well as the leaders of the 
monkeys, sojourned happily on the breast of Suvela. 

SECTION XXXIX. 
```````````````

Having passed the night in Suvela, the heroic 
monkey-leaders surveyed woods and forests in Lankā. And seeing 
those extensive (woods and forests), mild, and charming, and 
beautiful to behold, they were seized with wonderment. 
Abounding in *champakas*, *açokas*, *vakulas*, *çālas*, and palms; 
covered with *tamālas* and *panaças*,—and environed all 
around with trees,—and surrounded with Hintālas, Aryunas, 
blossoming Saptaparnas, Tilakas, Karnikāras, and 
Pātalas,—trees with flowering tops, en tert wined with creepers,—Lankā
looked exceedingly lovely, with various sights,—resembling 
the Amarāvati herself of Indra. And trees there, furnished 
with variegated flowers having tender rosy leaves,—and blue 
lawns, and rows of woods; and bearing odourous and 
charming blossoms and fruits,—looked like men adorned 
with ornaments. And there a delightful and pleasant wood 
resembling Chaitraratha, and like unto Nandana itself—having 
all the seasons present,—appeared beauteous to the view, with 
black bees all around. And it had Dātyuhas, and Koyasthivas, 
and peacocks dancing; and the strains of the coels were 
heard at the woodland rills. And the heroic and exhilarated 
monkeys, capable of wearing forms at pleasure, entered those 
woods and groves frequented by maddened birds and ranged 
by Bhramaras,—tracts overflowing with the lays of coels, 
and ringing with the voices of songsters,—resonant with the 
notes of Bhramaras—sovereigns of their species—and 
eloquent with the cries of ospreys. And as the exceedingly 
energetic monkeys entered, there blew upon them the 
breeze—like unto life—redolent of perfume obtained from contact 
with the blossoms. And others of the leaders among the 
heroic monkeys, coming out from the bands, ordered by 
Sugriva, made in the direction of Lankā crowned with 
ensigns. And, terrifying the fowls and dispiriting beasts 
and birds and shaking Lankā with their roars, those 
foremost monkeys set up shouts. And they, endowed with great 
impetuosity, went on, oppressing the earth with their 
battle-array; and clouds of dust suddenly arose from the 
the march of the soldiery. And bears, and lions, and 
buffaloes, and elephants, and deer, and birds, overwhelmed 
with affright, made for the ten cardinal points. The graceful 
and lovely summit of Trikuta was entire, elevated, 
sky-piercing, of golden splendour, measuring an hundred yojanas, 
clear-shining, level, inaccessible even to fowls, and incapable 
of being ascended even in thought—not to say of actual 
ascension by people. Lankā, ruled by Rāvana, was situated on 
its [#]_ top,—ten yojanas in width and twenty in length. And 
that city was graced with lofty ornamented gateways 
resembling pale clouds, and golden and silvern walls; and 
Lankā was adorned with palaces and piles; like the sky [#]_ 
graced with clouds on the approach of the rainy season. 
And that palace, which was adorned with thousands of pillars, 
and which, as if piercing the heavens, looked like a peak of 
Kailāça—was the residence of the Sovereign of the 
Rākshasas—the ornament of the city, (ever guarded by full 
hundreds of Rākshasas). And Lakshmana's auspicious and 
puissant elder brother, beholding that flourishing and wealthy 
city resembling the celestial regions,—charming to the mind, 
made of gold, graced with mountains, and decked out with 
mountains containing various metals,—resonant with the 
notes of various birds; abounding in various 
beasts,—furnished with various kinds of flowers,—and inhabited by 
various orders of Rākshasas,—was struck with astonishment. 
And Rāma, surrounded by his mighty forces, saw that palace, 
filled with diverse kinds of gems, adorned with rows of 
edifices, and having huge engines and gateways. 

.. [#] Trikuta's.—T. 

.. [#] *Madhyamam Vaishnavam padam*—the middle foot of Vishnu. When Vishnu in his Dwarf-form took the conceit out of Vāli, the renowned Asura king,—he covered the earth with one pace, the sky with another and heaven with the last.—T. 

SECTION XL. 
```````````

Then Rāma, accompanied by the monkey-leaders, 
along with Sugriva, ascended the top of Suvela, measuring 
a circumference of two *yojanas*. And staying there for a 
while and looking at the ten cardinal points, he saw Lankā 
finely placed on the charming summit of Trikuta,—graced 
with elegant groves; and (he also saw) the unconquerable 
lord of Rākshasas, stationed at the top of the gateway, 
fanned with white *chāmaras*; graced with the umbrella 
betokening victory; smeared with red sandal; adorned in red 
ornaments; resembling masses of sable clouds; and apparelled 
in golden attire,—his breast bearing scars from the tusk-ends 
of Airāvata; covered with a sheet hued like the blood of 
hares; and appearing like clouds lighted up by the evening 
sun. And on seeing the Rākshasa-chief, Sugriva suddenly rose 
up in the sight of the lords of monkeys as well as Rāghava. 
And influenced by wrath, he, mustering strength and vigor, 
rising from the brow of the mountain, bounded to the 
gateway. And pausing for a while and eying the Rākshasa 
intrepidly, he, slighting the Raksha, addressed him in harsh 
speech, saying,—"O Rākshasa, I am the friend as well as 
the slave of Rāma—lord of men. Me, backed by the energy 
of that king of the Earth, shalt thou not escape to-day". 
Saying this, he, suddenly springing up, descended on him; 
and snatching away his variegated crown, let it fall on the 
earth. And seeing him come abruptly, the night-ranger 
spoke to him thus,—"Thou that wert Sugriva beyond my 
ken, shalt be neckless [#]_ near me". Having said this, he 
rose up swiftly and dragged him [#]_ down to the earth. 
Thereat springing like pith, the monkey pushed down his 
antagonist with his arms. And each having his body bathed 
in sweat and his person covered with blood, each choking and 
annuling the efforts of the other,—and resembling a *Sālmali* 
or a *Kinçuka*, and dealing blows and slaps, and hitting with 
his arms and hands,—those exceedingly strong ones, the 
lord of the Rākshasas and that of the monkeys, fought 
wonderfully. And having for a long time encountered each 
other in combat on the dais belonging to the gate,—they, 
now lifting up their persons and now lowering them, went 
down, each felling the other with his legs. And smiting 
each other, they, their bodies fastened together, went down 
between the wall and the moat,—and again stood upon the 
ground. And heaving breath, they, resting for a space, 
grappled with each other; and they fast bound each other 
with their arms serving for ropes. And each fired with 
wrath, and each having both strength and skill, they now bore 
themselves in the lists like a tiger and a lion, furnished with 
teeth; or like the young of the foremost elephants engaged 
in encounter,—and restraining and pushing each other with 
their arms, they simultaneously both came down to the 
ground. Then starting again to their feet, they, vituperating 
each other, ranged the lists, displaying feats expressive of 
skill and strength. Nor did those heroes speedily come by 
fatigue. And resembling mighty elephants, they, resisting 
each other by means of their powerful arms like unto the 
trunks of elephants, fought for a long while, swiftly wheeling 
about the arena. And approaching each other, they strove 
to slay each other, like unto two cats seated, momentarily 
encountering each other over some food. And the 
lord of monkeys and Rāvana, accomplished in fight, 
coursed the arena, displaying wonderful mandalas, [#]_ various 
*sthānas* [#]_ curious *gomātrakas* [#]_ *gatapratyāgatas*, 
*tiraschi-nagatas*, *vakragatas*, *parimokshas*, *varjanas*, *paridhāvanas*, 
*abhidravanas*, [#]_ *āplāvanas*, [#]_ *savigrahāvasthānas*, [#]_ 
*parāvrittas*, [#]_ *apāvrittas*, [#]_ *apadrutas* [#]_ *avaplutas*, [#]_
*apanyastas*, [#]_ and *upanyastas*. [#]_ In the meanwhile the Raksha 
attempted to put forth his power of illusion. Knowing 
this, the king of monkeys shot into the sky. And Rāvana, 
overpowered by fatigue and out of breath, thus baffled by 
the monkey-king, stood where he was. Thus the master of 
the foremost monkeys, securing fame in fight, beat the 
night-ranger, causing him to experience fatigue. And bounding 
beyond the spacious sky, the offspring of the Sun came to the 
side of Rāma in the midst of the monkey-forces. And having 
done that deed, the son of the Sun,—lord of monkeys—with 
his heart surcharged with rejoicing, entered that host having 
the speed of the wind; enhancing the martial ardour of the 
son of the foremost of the Raghus, and honored by the 
monkeys. 

.. [#] The text has *hinagriva—neckless*. There is a pun here, turning on the word *grivā*—neck. Rāvana says: "Thou wert Sugriva (good-necked) in my absence,—but now thou shalt be *hinagriva*—neckless".—T. 

.. [#] Sugriva. 

.. [#] A *mandala* is of four kinds, *viz., chāri, karana, khanda and mahāmandāla.* Proceeding with one leg advanced is *chāri*, with two alternately advanced is *karana*; proceeding after the manner of *karana*, with some special movements, is *khanda*; and two or three *khandas* combined is a *mahāmandala*.—T. 

.. [#] A particular adjustment of the steps successively; awry, etc.—It is of six kinds, *viz.*, *Vaishnava, Sampāda, Vaiçākka, Mandala, Pratyālirha* and *Anālirha.—T.* 

.. [#] A kind of motion resembling cow's urine flowing, as its name signifies. 

.. [#] Swiftly fronting the antagonist. 

.. [#] Proceeding 'like a summer's cloud.' 

.. [#] Standing before the adversary, after making others engage in combat. What this means in the passage under notice is hard to divine. 

.. [#] Turning away from a foe.

.. [#] Moving off from the side of the enemy. 

.. [#] Movement with low posture for seizing at the thighs of the adversary. 

.. [#] Going for a kick at the adversary. 

.. [#] Distending the chest, so that the antagonist may not catch the arms.

.. [#] Stretching forth the arms for seizing those of the enemy. 


SECTION XLI. 
````````````

Seeing those ominous signs, Lakshmana's elder brother, 
Rāma, embracing Sugriva, said,—"Without consulting with 
me, thou hast acted thus rashly. But kings should not act 
in such a rash way. Placing in suspense, me, this army 
and Bibhishana, thou, O hero, enamoured of daring deeds, 
hast put thyself to all this trouble. But, O hero, henceforth, 
do not act so. O subduer of enemies, if thou come by any 
mischance, what shall Sitā avail me; or Bharata; or my 
younger brother—Lakshmana; or Satrughna, O slayer of 
enemies; or, again, my own person? Ere thou hadst come, 
I had arrived at this determination; albeit, O thou that art 
equal to the mighty Indra or Varuna, I knew thy prowess full 
well. Slaying Rāvana in battle along with his sons, forces 
and vehicles, and installing Bibhishana in Lankā, and placing 
the kingdom in the hands of Bharata, I shall renounce my 
body, O exceedingly powerful one!" When Rāma had said 
this, Sugriva answered,—"Knowing my own strength, how, 
O Rāghava, viewing Rāvana, who had ravished away thy 
wife, could I forbear, O hero?" As that hero was speaking 
thus, Rāghava addressed Lakshmana having auspiciousness, 
thus,—"O Lakshmana, occupying some tract furnished with 
cool water and woods bearing fruits, we shall sojourn, 
dividing and marshalling our forces. I see a mighty fear 
present, destructive of people,—and boding destruction unto 
the foremost heroes among the bears, monkeys and 
Rākshasas. The winds ruffle; and the earth is tremulous. 
And the tops of mountains tremble, and the mountains 
themselves send up loud sounds. And the clouds are 
goblinish; and fierce; and harsh-sounding. And wearing 
terrific looks, they fiercely pour down showers mixed with 
drops of blood. And the Evening resembles the red sandal, 
and is fearful. And a flaming circle droppeth from the Sun. 
And exciting great fear, inauspicious birds and beasts, 
wearing cruel looks, and in distressful guise,—cry in piteous 
accents, facing the Sun. And at night, the ominous Moon 
with a black-red brim as at the time of universal wreck, 
burneth. And, O Lakshmana, there is a crimson, rough, 
slight, and graceful rim round the Sun; and a blue mark is 
visible on his disc. And the stars do not course as formerly. 
Behold, O Lakshmana, all these, prefiguring the Doom. 
And crows and hawks and vultures drop down. And 
jackals yell with loud inauspicious notes. The Earth, 
converted into mud with flesh and gore, shall be covered 
with darts and javelins and swords, discharged by 
Rākshasas and monkeys. This very day with all expedition 
shall we, surrounded on all sides by the monkeys, march 
towards the city governed by Rāvana". Having said this 
unto Lakshmana, Lakshmana's elder brother possessed of 
exceeding strength, hastily descended from the top of the 
mountain. And descending from the mountain, the righteous 
Rāghava surveyed his troops, incapable of being beaten 
by enemies. And after making the mighty host of the 
monkey-king equip itself, Rāghava versed in season, along 
with Sugriva, at the proper hour, issued orders for battle. 
Then in due time that one, accoutred with his bow, surrounded
by a mighty army, set out, with the intention of entering 
the city of Lankā. And those two—Bibhishana and 
Sugriva—and Hanumān, and Jāmbavān, and Nala, and the 
bear-king Nila, and Lakshmana, followed (Rāma). Behind 
them, the mighty array of bears and monkeys followed 
Rāghava, covering a wide surface of land. The monkeys, 
resembling elephants, capable of resisting foes, took 
mountain-peaks and tall trees by hundreds. And in a short 
time those repressors of foes—the brothers Rāma and 
Lakshmana—arrived at the city of Rāvana; with pennons 
streaming over her; charming; garnished with groves and 
woods; having variegated gateways; inaccessible; and having 
walls and gates. And urged on by Rāma's command, 
the wood-rangers, [#]_ as commanded, blocking up (Lankā) 
incapable of being subdued even by the gods, stationed 
themselves. Coming to Lankā ruled by Rāvana, that hero, Rāma, 
son unto Daçaratha, along with Lakshmana, remained stationed 
at the Northern gate, where Rāvana used to reside. None 
save Rāma was competent to protect that dreadful gate, 
where Rāvana used to reside. None save Rāma was 
competent to protect that dreadful gate, guarded by Rāvana 
himself, like the Ocean guarded by Varuna,—and protected 
on all sides by terrible Rākshasas equipped with weapons; 
capable of striking terror into the weak; like unto the 
nether regions guarded by Dānavas. And (Rāma) saw there 
many and various arms and mail of the warriors, ranged 
together. And coming to the Eastern gate, that leader of the 
monkey-army, the powerful Nila, along with Mainda and 
Dwivida,—took up his post there. And the exceedingly 
strong Angada, accompanied by Rishava, Gavāksha, Gaya, 
and Gavaya, occupied the Southern gate. And the mighty 
monkey Hanumān protected the Western entrance. And 
Sugriva himself, with Prajangha, Tarasa and other heroes, 
was quartered near the garrision in the centre. And 
accompanied by all the foremost monkeys resembling 
Suparna or the Wind, twenty *kotis* of renowned monkey-leaders, 
blocking up all sides, stationed themselves near the monkey, 
Sugriva. And at Rāma's command, Lakshmana along with 
Bibhishana, went from door to door, issuing instructions to 
*kotis* of monkeys. On the west of Rāma, Jāmbavān along 
with Sushena, followed by innumerable troops, remained 
hard by at the garrison in the middle. And those tiger-like 
monkeys, furnished with teeth like unto tigers, weilding trees 
and mountain-tops, stood ready for fight. And all had their 
tails curled up, and all were armed with teeth and nails, and 
all had chequered bodies, and all had frightful faces. And some 
had the strength of ten elephants; and some had strength ten 
times as much; and some of the monkey-leaders there had 
the strength of a thousand elephants,—and some had the 
strength of numbers (of elephants); and some had strength 
hundred times as much. And others had immeasurable might. 
And wonderful and astonishing was their meeting. And the 
concourse at that place of the monkey-forces was like the 
concourse of locusts. And the air was filled up, and the 
earth was covered quite with the monkeys coursing towards 
Lankā and dropping down into it. And hundreds and 
thousands making up the army of monkeys, arrived at the 
gate of Lankā; while others were pouring in from all sides 
for encounter. And that mount was covered with monkeys. 
And a thousand *ayutas* were going round the city. And 
Lankā, blocked up everywhere with powerful monkeys bearing 
trees in their hands, was incapable of being entered even by 
the Wind. And the Rākshasas, sore pressed by thousands
of monkeys resembling masses of clouds, and like unto Sakra 
himself in battle, were seized with amazement. And like 
unto the roar of water on the ocean being riven, there arose 
a mighty tumult in consequence of the forces surging hither 
and thither. And with that sound the entire Lankā, with her 
wall and gateways, her mountains, woods, and forests, began 
to shake. And that army, protected by Rāma and Lakshmana 
as well as Sugriva, became all the more invincible even by 
the Asuras and celestials. And having arranged his forces 
with the view of destroying the Rakshas, Rāghava, versed 
in the resources of war, [#]_ taking counsel of the counsellors, 
and deciding again and again his course of action,—intending 
to adopt further measures,—resolved to abide by the advice 
of Bibhishana [#]_, remembering the morality regulating 
monarchs [#]_. And then, calling Vāli's son, Angada, (Rāma) 
said,—"O mild one, going to the Ten-necked one, tell him 
in my words,—'Bounding over the deep and casting off fear 
and dejection, I have laid seige to the city of Lankā; and 
have reft thee of thy prosperity and thy wealth; and 
rendered thee moribund and senseless. Thou hast, O 
night-ranger, through delusion and pride injured saints and 
celestials, and Gandharvas and Apsaras, and Serpents, and 
Yakshas, and crowned heads. But, O Rākshasa, thy pride 
begot of the boon received from the Self-create hath gone 
from thee, whose destroyer, [#]_ I, afflicted in consequence of 
my wife having been carried off,—weilding the rod, have 
sat down at the door of Lankā. O Rākshasa, thou shalt, 
remaining steady in fight, attain the state of celestials 
and Maharshis and Rājarshis. And, O worst of Rākshasas, 
do thou display that prowess of thine by which, aided by thy 
power of illusion, thou hast forcibly carried off Sitā, 
disregarding me. I shall with my sharpened shafts render 
this world free from Rākshasas, unless rendering back 
Mithilā's daughter, thou throw thyself on my mercy. And, 
for certain, that foremost of Rākshasas, the righteous and 
graceful Bibhishana, who hath joined us, shall obtain, without 
having a thorn in his side, all this wealth of Lankā. For 
thou, foolish, wicked, ignorant of self-knowledge, and having 
dolts for counsellors, art not competent to unrighteously 
exercise kingship for a moment. Fight thou, O Rākshasa, 
summoning fortitude and heroism. On being slain with my 
shafts, thou shalt attain peace. [#]_ O night-ranger, if thou 
shouldst range the three worlds in the shape of a bird, thou, 
coming in my ken, shalt not be able to preserve thy life. It 
is all this for thy good; do thou perform acts for the good of 
thy body surviving death; and do thou see Lankā well; 
for thy life is in my keeping.'" Thus addressed by Rāma of 
untiring deeds, Tarā's son went through the welkin like the 
embodied bearer of sacrificial offerings. [#]_ And arriving 
near that subduer of enemies, Rāvana, in a moment, that 
graceful one saw Rāvana, sitting calmly in the midst of his 
ministers. And dropping down in his vicinity like a flaming 
fire, that best of monkeys, Angada, resembling a golden 
bracelet, [#]_ stood there. And then introducing himself, 
Angada delivered unto Rāvana along with his ministers all 
that Rāma had excellently spoken unto him, neither 
extenuating nor setting down aught of himself,—"I am the 
envoy of the king of Koçala—Rāma of untiring deeds; and 
I am the son of Vāli.—I do not know whether thou hast 
heard of me. And Raghu's son, Rāma—enhancer of 
Kauçalyā's joy—hath said unto thee,—'Do thou, O fell one, 
coming out, give me battle and prove thy prowess. Thee 
shall I slay together with thy ministers, and with thy sons 
and relations and friends. And thou being slain, the three 
worlds shall attain peace. And to-day shall I destroy the 
enemy of the gods and Dānavas, and Yakshas, of the 
Gandharvas, serpents and Rākshasas,—and the thorn (in the 
side of) the saints. And on thee being slain, all the wealth 
shall be Bibhishana's; unless, bowing down (unto me) and 
paying me homage, thou render back Maithili.'" When that 
monkey-chief had spoken thus, the lord of the night-rangers 
was wrought up with wrath. And coming under the sway of 
passion, he commanded his counsellors, saying,—"Take 
this one of perverse understanding, and slay him at once". 

Hearing Rāvana's speech, four grim-visaged night-rangers 
seized (Angada) flaming in energy like fire itself. And 
Tārā's son suffered himself to be taken, in order that the 
hero might then display his prowess before the Yātudhānas. [#]_ 
Then Angada, taking them up, who were pressed against his 
arms, like insects,—leapt up on a palace resembling a hill. 
Thereat, in consequence of the impetuosity of his bound, the 
Rākshasas, slipping off, fell on to the ground in the very 
sight of the Rākshasa king. Then the powerful son of Vāli 
with his legs attacked the top of that palace, elevated like a 
hill, [#]_ of the lord of Rākshasas. And thereat, as formerly 
the summit of the Himavān had been cleft by the thunderbolt, 
the palace, thus assailed, was split in the very presence 
of the Ten-necked one. Having reft the top of the edifice, 
and proclaimed his name, Angada, setting up a mighty 
roar, sprang into the sky. And, aggrieving the Rākshasas 
and rejoicing all the monkeys, he came back to the 
side of Rāma in the midst of the monkeys. Rāvana was 
transported with wrath in consequence of the breaking down 
of the palace. And, finding his destruction (at hand), he 
began to heave sighs. And Rāma, surrounded by innumerable 
delighted monkeys setting up shouts,—anxious for 
slaying his foe, prepared for battle. And at the command 
of Sugriva, the exceedingly powerful 
monkey—Sushena—resembling a mountain-summit, surrounded by a large number 
of monkeys capable of assuming shapes at pleasure, began 
to range from door to door; [#]_ like the Moon ranging the stars. 
Seeing the hundred *akshauhinis* of the wood-rangers, 
stationed in Lankā, extending down to the sea, some of 
the Rākshasas were struck with astonishment, while some 
came under the influence of fear; and some experienced 
delight from the (anticipated) delight of battle. And the 
space between the well and the moat all was flooded with 
monkeys. And the distressed Rākshasas saw the wall 
thronging with monkeys; [#]_ and thereat exclaiming "Alas" 
"Alas," the Rākshasas were extremely terrified. And on 
that frightful uproar arising, the warriors of the Rākshasa 
monarch,—Rākshasas—seizing mighty arms, began to patrol 
about, like unto winds blowing at the time of the universal 
dissolution. 

.. [#] Monkeys.

.. [#] conciliation, &c. 

.. [#] Which was,—"If Rāvana should seek thy succour, thou shouldst confer on him his kingdom".—T. 

.. [#] In this connection, the principle referred to is: "If a king can accomplish his purpose by conciliation, he should not employ punishment".—T. 

.. [#] *Dandadhara*—lit.—rod-bearing, a name of Yama,—who is described as weilding a rod for chastising wrong-doers.—T. 

.. [#] i.e. *attain heaven*.—T. 

.. [#] Fire. 

.. [#] This simile is hardly happy; but the lure was even the name of the monkey, *Angada* suggested *kanakāngada*—golden bracelet. This typifies the tendency prevailing to this day of Hindu authors to exercise their ingenuity in *puns*.—T. 

.. [#] Rākshasas. 

.. [#] The commentator, however, would make *dadarça—saw*—understood. "*Angada saw that* the palace was high like a hill, etc". This is unnecessary.—T. 

.. [#] For protecting the entire army, as well as for procuring information of the movements of the enemy.—T. 

.. [#] A translator cannot help a feeling of disappointment at the difference—to the disadvantage of English—between Sanskrit and English. The original for 'thronging with monkeys' is a verbal attributive—*vānarikrita*—lit. *monkeyed*.—T. 

SECTION XLII. 
`````````````

Then those Rākshasas, going to that subduer of enemies, 
Rāvana, informed him that Rāma along with the monkeys 
had laid seige unto the city. Hearing the city beseiged, the 
night-ranger was enraged. And, hearing that double 
arrangements had been made (by Rāma) in guarding the gateways, 
(Rāvana) ascended the palace. He saw Lankā with her 
hills, woods, and forests, covered everywhere with 
innumerable monkeys eager for encounter. And he saw the entire 
Earth tawneyed with the monkeys; and he reflected within 
himself how he could destroy these. And reflecting for 
long, Rāvana having expansive eyes, assuming patience, gazed 
at Rāghava and the leader of monkeys. Rāghava with 
his host was fast approaching (the wall); and Rāvana saw 
Lankā defended on all sides by Rākshasas. And Daçaratha's 
son, seeing Lankā crowned with variegated ensigns and 
standards, mentally went to Sitā, with a sad heart. "For my 
sake, here that one, Janaka's daughter, having eyes 
resembling those of a young deer,—is undergoing affliction; and 
lieth down on the ground". And aggrieved at the thought 
of Vaidehi, the righteous Rāma speedily commanded the 
monkeys to compass the destruction of the enemies. As 
Rāma of untiring deeds said this, the monkeys, filling (the 
air) with leonine roars, began to press forward furiously. 
"We shall cleave Lankā with mountain-peaks, or with our 
blows"—thus thought the leaders within themselves. And 
the monkey-leaders stood, raising up gigantic 
mountain-peaks and tops of mountains, and rooting up various trees. 
And for doing what was dear unto Rāma, that army, 
divided into separate parties, in the presence of the 
Rākshasa-chief commenced scaling Lankā. And those copper-faced 
ones of golden sheen, who had consecrated their lives to 
the service of Rāma, equipped with trees and rocks, began 
to throng upon Lankā. And the monkeys with trees and 
hill-tops and blows crushed countless gates and tops of 
walls; and they filled the moat containing crystal water 
with dust, tops of crags, straw, and wood. Then leaders 
of thousands and *kotis* and hundreds of *kotis* began to scale 
Lankā. And the monkeys crushed golden gateways; and, 
breaking down gates resembling the tops of the summits of 
Kailāça, bounded roaring, some towards the wall and some 
all around. And resembling gigantic elephants, they rushed 
towards Lankā. "Victory to the mighty Rāma, and Victory 
to the exceedingly powerful Lakshmana, and Victory to 
king Sugriva, who is protected by Rāghava". Thus shouting, 
those monkeys, wearing forms at will, sending up roars, 
rushed amain towards the wall of Lankā. And Viravāhu, 
Suvāhu, Nala and Panaça—leader of monkeys—breaking 
(a portion of) the wall, took up their post there. In the 
meantime, (they) arranged the forces in order of battle. And the 
strong Kumuda, surrounded by ten *kotis* of victorious monkeys, 
stood obstructing the Eastern gate. And for backing him, 
there remained the monkey, Prasabha, as also the long-armed 
Panaça, surrounded by monkeys. And obstructing the Southern 
entrance stood the strong and gallant monkey, Satavali, 
surrounded by twenty *kotis*. And the strong sire of Tārā, the 
powerful Sushena, obstructed the Western gate, backed by 
*kotis* upon *kotis* (of monkeys). And obstructing the Northern 
gate, remained the puissant Rāma himself along with Sumitrā's 
son, as well as the king of monkeys—Sugriva. And that 
huge-bodied and dreadful Golāngula—the mighty and powerful 
Gavāksha—surrounded by a *koti*, remained by the side of 
Rāma. And that destroyer of foes—the exceedingly mighty 
Dhumra of the bears of terrific wrath, remained by the side 
of Rāma—where, surrounded by vigilant counsellors, and 
bearing a mace in his hand, stood the exceedingly strong 
Bibhishana, endowed with wonderful powers, in complete 
panoply. And Gaya, and Gavāksha, and Gavaya, and 
Sarabha, and Gandhamadana, protected the monkey-army, 
coursing all around. And then, his soul wrought up with 
wrath, Rāvana—lord of Rākshasas—speedily ordered the 
whole host to sally out. Hearing those words, which came 
out from Rāvana's mouth, all of a sudden the night-rangers 
sent up a dreadful yell. Then awoke the kettle-drums, 
having moon-like pale faces,—sounded by means of 
golden sticks. And conchs by hundreds and by thousands, 
capable of producing loud blares, filled with air proceeding 
from the mouths of dreadful Rākshasas,—were winded. 
And with conchs placed in their mouths, those night-rangers, 
having bodies blue like those of *Cukas*, resembled masses of 
clouds, with lightning and cranes. And, commanded by Rāvana, 
the troops cheerfully issued forth like the onrushing of the 
mighty main filling all at the time of the universal 
dissolution. And then the monkey-army gave a roar, spreading 
all around; and it seemed as if the sound filled all Malaya 
with its sides and caves. And sounds of conchs, and drums, 
as well as the leonine shouts of the impetuous (warriors); 
made the earth, air, and ocean, resound; and these mixed 
with the roars of elephants, the neighing of steeds, the 
rattle of the car-wheels, and the tread of the Rākshasas' 
feet. And in the meantime there commenced a mighty 
encounter between the Rākshasas and the monkeys, like that 
which took place of yore between the gods and the Asuras. 
And displaying their prowess, they [#]_ began to slaughter 
monkeys with maces, and darts, and adzes. And the 
vehement monkeys (on their side) slaughtered Rākshasas with 
trees and tops of crags as well as with their nails and teeth. 
And a mighty sound arose of 'Victory unto king Sugriva!' 
and 'Victory unto thee, O king,'—each army taking the 
name of its king. And then other dreadful Rākshasas that were 
stationed upon the wall, dropping down, pierced the monkeys 
with darts and *bhindipālas*. And (thereat) the monkeys, 
flying into fury, descending to the earth and bounding, 
brought down the Rākshasas with their arms. And that 
encounter of the Rākshasas and the monkeys was mighty 
and wonderful, and the ground became wet with flesh and 
gore. 

.. [#] Rākshasas.

SECTION XLIII.
``````````````

And as the high-souled monkeys and Rākshasas fought 
on, their wrath vastly increased at sight of each other's 
forces. And furnished with steeds in golden trappings; and 
elephants resembling flames of fire; and cars appearing like 
(so many) suns; and shining armour,—the valiant Rākshasas 
issued, making the ten cardinal points resound. The 
Rākshasas of terrific exploits were burning for victory on 
behalf of Rāvana.—And the mighty monkey-army also, eager 
for victory, darted against the host of the Rakshas of 
dreadful deeds. And in the meanwhile, as either party assailed 
the other, there took place single combats between the 
Rākshasas and the monkeys. And as Andhaka had combated 
with the Three-eyed (deity) [#]_ that Rākshasa, the exceedingly 
energetic Indrajit, fought with Angada, son unto Vāli. 
Sampati, hard to bear, engaged with Prajangha; and the 
monkey, Hanumān, entered into conflict with Jambumāli. 
And Rāvana's younger brother, Bibhishana, fired with wrath, 
encountered Satrughna, endowed with exceeding impetuosity. 
And the highly powerful Nila engaged with Nikumbha. And 
Sugriva—lord of monkeys—undertook Praghasa, and the 
graceful Lakshmana was engaged with Virupāksha. And the 
exceedingly irrepressible Agniketu and the 
Rākshasa—Raçmiketu—and Mitraghna and Yajnakopa, were engaged 
with Rāma. And Vajramubhthi encountered Mainda, and 
Açaniprabha, Dwivida. And those foremost of monkeys 
fought with those dreadful Rākshasas,—the heroic and 
terrible Pratapana, incapable of being overcome in battle, 
was combating with Nala of terrific force; and that lusty son 
of Righteousness, well-known as Sushena,—a mighty 
monkey—battled with Vidyunmāli. And other fearful 
monkeys encountered other Rākshasas; and many were the 
encounters that took place. And great and fierce was the 
engagement that took place between the heroic Rākshasas 
and monkeys burning for victory, capable of making people's 
hair stand on end. And from the persons of the Rākshasas 
and the monkeys there flowed a river of gore, having hair 
for grass (growing on its banks), and the bodies of the warriors 
for pieces of planks floating (adown the current). Indrajit, 
growing enraged, with his mace dealt a blow at that tearer 
of hostile ranks, Angada,—like him of an hundred sacrifices 
striking with his thunderbolt. Thereat, that graceful monkey, 
Angada, gifted with vehemence, with his mace crushed his 
car decked in gold, together with the steeds and the 
charioteer. Sampāti was pierced with three arrows by 
Prajangha; and the former (in his turn) slew Prajangha on 
the edge of battle with an Açwakarna. [#]_ And Jambumāli, 
mounted on a car, possessed of prodigious strength, fired 
with wrath, with all the access of force derived from his car, 
wounded Hanumān between his paps. Thereat, getting at his 
car, Hanumān—son unto the Wind-god—with a slap speedily 
crushed his adversary's vehicle along with the Raksha. Then 
the terrific Pratapana, roaring, rushed at Nala; and thereat 
Nala, with his body pierced with sharp shafts by that 
swift-handed Raksha, plucked out Pratapana's eyes, and cast them 
to the earth. And that lord of monkeys, Sugriva, with a 
*Saptaparna* [#]_ swiftly slew Praghasa, who appeared to be 
devouring up the troops. And, tormenting the Rākshasa of 
dreadful form with a shower of shafts, Lakshmana slew 
Virupāksha with a single arrow. And the irrepressible 
Agniketu, the Rākshasa Ragmiketu, Mitraghna and 
Yajnakopa, with their arrows rendered Rāma aflame. Thereat, 
Rāma, growing wroth, in battle severed the heads of those 
four by means of four shafts, dreadful, and resembling the 
tongues of a flame. And Vajramushti was slain in conflict 
by Mainda with a clenched fist; and down came he to the 
ground along with his car and horses, like a turret toppling 
(headlong). And Nikumbha in fight wounded Nila 
resembling a mass of blue collyrium, with sharpened shafts,—as 
the Sun pierceth clouds with his rays. Again with an hundred 
arrows, that light-handed night-ranger pierced Nila in the 
field; and Nikumbha laughed thereat. At this, even as 
Vishnu did in battle, Nila with a wheel of his [#]_ car, cut off in 
conflict Nikumbha's head together with that of his charioteer. 
And Dwivida, possessed of the touch of the Vajra and 
thunder-bolt, in the presence of the entire Rākshasa host hurled a 
mountain-peak at him that was endowed with the splendour 
of the thunder-bolt. And Açaniprabha in encounter pierced 
that foremost of monkeys, Dwivida, with shafts resembling 
thunder-bolts. Thereat, beside himself with wrath, with his 
entire body wounded with arrows, Dwivida with a *sāla* 
destroyed Açaniprabha along with his car and horses. And 
Vidyunmali, mounted on a car, assailed Sushena with shafts 
decked with gold, and began to shout momentarily. Seeing 
him mounted on his car, Sushena—best of monkeys—taking 
up a huge crag, swiftly brought his car down to the ground. 
Thereat, endowed with lightness, that night-ranger, 
Vidyunmāli, at once extricating himself from his car, stood on the 
ground with a mace in his hand. Thereupon, that foremost of 
monkeys, Sushena, growing furious, taking up a gigantic 
crag, rushed at the night-ranger. And as he was descending, 
the night-ranger, Vidyunmāli, with his mace swiftly hit at 
the breast of Sushena—greatest of monkeys. Thereat, 
without thinking at all of the terrific hit of the mace, that 
best of monkeys in mighty conflict brought down that [#]_ upon 
his [#]_ head. And, assailed with the crag, the night-ranger, 
Vidyunmāli, having his chest crushed, fell down to the earth, 
deprived of life. And, like the celestials warring against the 
Daityas, the heroic monkeys warred on and confounded the 
valiant rangers of the night. And frightful was the field of 
battle, with darts, and other arms; and clubs, and javelins, 
and lances, and other weapons; and with broken cars, and 
war-horses, and mad horses slain, and monkeys and 
Rākshasas; and wheels and *akshas*, [#]_ and yokes and 
standards,—broken and scattered over the ground; and 
swarms of jackals began to range on all sides of the monkeys 
and the Rākshasas; and *Kavandhas* [#]_ began to rise in that 
terrific encounter, resembling the encounter of the gods and 
the Asuras. Thus destroyed by the foremost of monkeys, the 
rangers of night, beyond themselves with the smell of 
blood,—eagerly wishing for the setting of the Sun, [#]_ again 
made active preparations for a renewal of the fight. 

.. [#] Siva, fabled to have three eyes.—T. 

.. [#] A kind of tree.

.. [#] A tree. 

.. [#] *Nikumbha's.* 

.. [#] The crag, which he had at first hit.—T.

.. [#] *Vidyunmāli's.*

.. [#] A part of a wheel. 

.. [#] Spectres having bodies without heads. 

.. [#] This was because, as intelligently remarks Rāmānuja, night-rangers grow powerful *at night*.—T. 



SECTION XLIV.
`````````````

As the monkeys and the Rākshasas thus fought on, the 
sun set, and the fatal Night came. And then commenced a 
night-engagement between the dreadful Rākshasas and the 
monkeys of fixed hostility, each party burning for victory. 
And in that profound darknesss, the monkeys and the 
Rākshasas began to slay each other, exclaiming,—'Thou art 
a Rākshasa,' and 'Thou art a monkey.' And in that army 
there was heard a mighty uproar of 'slain,' 'rive!' 'come!' 
'why fliest?' And, dark-hued, the Rākshasas, equipped in 
golden mail, in that deep darkness appeared like elevated 
hills clad with woods of flaming medicinal herbs. And in 
that limitless gloom, the Rākshasas, transported with wrath, 
advanced with impetuous speed, devouring monkeys. And, 
fired with terrible wrath, they, [#]_ bounding up, with their sharp 
teeth tore up steeds caparisoned in gold, and standards 
resembling venomous serpents. And the lusty monkeys in 
battle agitated the Rākshasa host,—and, waxing furious, with 
their teeth pulled and bit elephants and the riders thereof, 
and cars furnished with flags and standards. And Rāma and 
Lakshmana with shafts resembling venomous serpents, 
slaughtered the foremost among the Rākshasas—both those 
that were seen and those that were not.—And the dust of 
the earth arising from warring combatants, and from the 
hoofs of horses and the wheels of cars, choked up eye and 
ear. And as the mighty encounter, capable of making 
people's hair stand on end, went on, there flowed a fearful 
river of gore. And the sounds of kettle-drums and 
*Mridangas* and *Panavas*, mingled with those of conchs and 
car-wheels,—were wonderful (to hear). And the sounds of 
steeds neighing, and Rākshasas (roaring), and monkeys, 
rejoicing,—were something tremendous. And, with able 
monkeys slain; and darts and javelins and axes; and 
slaughtered Rākshasas wearing forms at pleasure, lying 
mountain-like,—the field of battle, seeming to have offerings 
of arms representing flowers,—became difficult to 
recognise, and inaccessible; and the earth was drenched with 
streams of blood. And that Night, destructive to monkeys and 
Rākshasas,—was dreadful, and difficult of being out-sped 
by all,—like unto the Fatal Night of beings. And in that 
profound darkness, the Rākshasas with great vivacity 
attacked Rāma with a shower of shafts. And the roars of 
those beings as they advanced, sending up shouts in anger, 
resembled the dashing of the Ocean at the time of the 
universal dissolution. And in the twinkling of an eye, Rāma 
by means of six shafts resembling tongues of flames, 
struck six of the night-rangers; *viz*., Yajnaçatru, irrepressible 
(in fight),—and Mahāpārcwa, and Mahodara, and the 
huge-bodied Vajradanashtra,—and those two—Suka and Sārana. 
And, pierced in their vitals with Rāma's shafts, they, having 
only their lives left to them, disappeared from the field. Then 
in the twinkling of an eye, that Mahāratha rendered all sides 
clear (of all gloom) by means of arrows resembling tongues 
of fire; and those other heroic Rākshasas that were in front 
of Rāma, were destroyed on approaching the place, like 
insects approaching a fire. And with shafts plated with 
gold lying in all directions, the night resembled one in 
autumn decked with fireflies. And in consequence of the 
uproar occasioned by the Rākshasas, and the sounds of 
drums, that night, already dreadful (in itself), became all the 
more so. And on that sound attaining dimensions on all 
sides, it seemed as if the mount Trikuta, containing numerous 
caverns, had been speaking. And huge-bodied Goāngulas 
of equal lustre with darkness itself, [#]_ binding fast the 
night-rangers with their arms, began to swallow them up. 
And Angada was present in the encounter, for slaying foes, 
And Indrajit, fairing sadly at the hands of Angada, 
abandoning his vehicle, and having his horses as well as his charioteer 
slain, vanished then and there. And that feat of Vāli's 
son, worthy of being honored, all the celestials with the 
saints and both Rāma and Lakshmana lauded to the 
eight. All beings were acquainted with the might of 
Indrajit in battle; and, therefore, witnessing his discomfiture, 
and seeing that high-souled one, they rejoiced exceedingly, 
and, seeing the enemy vanquished, all the monkeys with 
Sugriva and Bibhishana, experiencing high delight,
exclaimed,—"Excellent!" "Excellent!" And, beaten by Vāli's son 
of dreadful deeds, Indrajit was fired with a mighty wrath. 
And, being handled hard in battle, and having vanished from 
the field, the heroic and wicked son of Rāvana, who had 
received a boon from Brahmā, transported with 
passion,—remaining invisible, began to discharge sharpened shafts 
of the splendour of the thunder-bolt. And worked up into 
rage, he in the conflict pierced Raghu's sons, Rāma and 
Lakshmana all over their bodies, with terrific arrows 
consisting of serpents. And himself engirt with illusion, that 
night-ranger, given to fighting in crooked ways,—remaining 
invisible to all creatures,—stupified the descendants of 
Raghu in battle; and by means of his shafts bound the 
brothers, Rāma and Lakshmana. And then in the sight of 
the monkeys, those heroes and foremost of men were suddenly 
overpowered with shafts by the enraged (Indrajit). And 
when the son of the Rākshasa monarch felt himself 
incompetent to cope with them [#]_ openly, then that impious one, 
resorting to illusion, bound those princes (by that means). 

.. [#] *i.e.* the monkeys, as appears from the context.—T. 

.. [#] Irony. 

.. [#] Rāma and Lakshmana. 

SECTION XLV.
````````````

Then, anxious to ascertain his [#]_ course, the kings 
son possessed of prowess, and endowed with exceeding 
strength, Rāma, ordered ten of the monkey-leaders. And 
that repressor of foes ordered Vāli's son—Angada, the 
vigorous Sarabha, Dwivida, Hanumān, the mighty 
Sānuprastha, Rishabha and Rishabhaskandha. Thereat with alacrity 
those monkeys, weilding mighty trees, shot up into the sky, 
and began to scour the ten cardinal points. And Rāvana's 
son, skilled in arms, resisted the impetuous march of those 
vehement ones by means of a powerful weapon as well as 
arms more forceful (than the force of their rush). And the 
exceedingly vehement monkeys, cut and mangled with 
*nārāchas*, saw him in the dark like the sun enveloped in 
clouds. And that conquerer in battle, Rāvana's son, with 
shafts sorely pierced the persons of Rāma and Lakshmana. 
And both Rāma and Lakshmana had their bodies entirely 
covered by the angry Indrajit with shafts turned into serpents. 
And from their wounds blood began to gush out in streams; 
and they looked like flower-crowned *Kinçukas*. Then that 
one having red corners unto his eyes and resembling a mass 
of crushed collyrium, Rāvana's son, said unto the brothers, 
as he vanished,—"When I fight remaining invisible, even 
Sakra—the lord of the celestials—cannot see or approach 
me,—and who are ye? And I, with my soul surcharged with 
wrath, shall, assailing them with showers of weapons 
furnished with Kanka feathers, send Raghu's sons to the 
abode of Yama". Having spoken thus unto the 
brothers—Rāma and Lakshmana, cognizant of 
righteousness—(Indrajit)—pierced them with sharpened shafts, and shouted in joy. 
And stretching his large bow, that one sable like unto a mass 
of crushed collyrium again discharged terrific shafts in 
battle. And that one versed in the inner sense of things, 
with whetted arrows pierced the vitals of Rāma and 
Lakshmana and shouted momentarily. And fast bound by 
the shackles of shafts on the edge of battle, they [#]_ could not 
attain respite for a moment. Then with their persons 
pierced with shafts and darts, and resembling the flags of the 
Great Indra let loose from the cords and trembling (in the 
air),—and with their bodies bristling with arrows,—those 
heroes and mighty bowmen—lords of the earth—tormented 
in consequence of their vitals having been pierced, dropped 
down to the earth. And those heroes, bathed in blood, and 
their persons covered with arrows,—pained and suffering 
terribly, lay down as became heroes. And there was not so 
much room unpierced in their persons as could be measured 
by a finger; and they were wounded with arrows up to the 
fore-parts of their hands. [#]_ And they being wounded by that 
fell one capable of assuming shapes at will, blood violently 
gushed out of their bodies like water from a spring. And Rāma 
fell first, pierced in the vitals with the shafts. And the same 
Indrajit who had formerly wrathfully routed Sakra.(now) 
pierced (Rāma) with *nārāchas* knotted with gold, and having 
polished heads; swift-speeding; and resembling dust carried about by 
the wind; and half-*nārāchas*; and darts resembling *anjalis*; [#]_ 
and *vatsadantas*; [#]_ and *sinhadanshtras*; [#]_ and razors; and, 
resigning his stringless bow decked in gold and curved in 
three places,—with its part for grasping shattered—he [#]_ lay 
down like a hero. And seeing Rāma—foremost of 
men—down within arrow-range, Lakshmana despaired of his life. 
And seeing his brother, Rāma, having eyes resembling 
lotus-petals and ever delighting in battle, himself the refuge of 
others,—lying down in the field; (Lakshmana) began to weep. 
And the monkeys also, seeing him, were plunged in sorrow; 
and they, their eyes flooded with tears, began to cry in 
grief of heart. And when they had been bound and had laid 
themselves down as become heroes, the monkeys stood 
around them,—and, conversing with one another, they, 
headed by the son of the Wind, were seized with extreme 
sorrow. 

.. [#] Indrajit's. 

.. [#] *i.e.* Rāma and Lakshmana. 

.. [#] This *sloka* is rather obscure, and the Bengali translators have conveniently passed it by!—T. 

.. [#] The hands joined at the lower sides, with the palms hollowed.—T.

.. [#] Weapons resembling the teeth of a calf.

.. [#] Weapons resembling the lion's teeth

.. [#] Rāma.

SECTION XLVI.
`````````````

And the rangers of woods, gazing at the earth and the 
sky, at length cast their eyes on the brothers—Rāma and 
Lakshmana, covered all over with arrows. And after that 
Rākshasa had gone away having performed his work, like 
the God [#]_ going away, after having showered,—there came 
to that place Bibhishana with Sugriva. And, mourning 
Raghu's sons, there also came in all haste Nila and Dwivida 
and Mainda and Sushena and Kumuda and Angada in 
company with Hanumān. And moveless; breathing 
low,—covered with blood,—pierced all over with net-works of 
shafts; dumb; they [#]_ were lying on the field. And they were 
sighing like serpents; and were inert; and deprived of 
prowess; and washed in blood; and looking like unto golden 
standards. And as they lay moveless, as become heroes, the 
leaders of monkeys environed them with tear-charged eyes. 
And seeing the sons of Raghu lying, covered with showers 
of shafts, the monkeys, with Bibhishana, were pained 
(exceedingly). And the monkeys, surveying the sky as well 
as all directions, could not see Rāvana's son in battle 
enveloped with illusion. And then Bibhishana by means of 
illusion saw his brother's son staying before, hidden by 
illusion. And Bibhishana saw that hero of incomparable 
deeds, who had no compeer in the field and who had energy, 
fame and prowess,—as he remained invisible in consequence 
of the Boon received from Brahma. And Indrajit, seeing his 
own feat and them lying at length, spake in excess of joy, 
gladdening all the Rākshasas,—"The brothers—Rāma and 
Lakshmana, possessed of great strength, who had slain Khara 
and Dushana, are themselves slain with my shafts. And all 
the celestials and Asuras assembled together with the saints, 
are incompetent to emancipate these from the fetters of my 
shafts. He for whom my father was exercised with anxiety 
and tormented by grief, for whom my sire used to spend 
nights without pressing his bed,—for whom this entire Lankā 
had resembled a river turbulent in the rainy reason,—that 
same evil sticking by the root of all, hath been dispensed his 
quietus by me. And like clouds of autumn, the prowess of 
Rāma and Lakshmana as well as that of all the rangers of 
the woods, hath been rendered useless". Saying this in 
the presence of all the Rākshasas, Rāvana's son—destroyer 
of foes—menacing the monkey-leaders, hit Nila with nine 
arrows, and hurt Mainda and Dwivida each with three 
powerful shafts. And piercing Jambavān with an arrow in the 
chest, that mighty bowman discharged ten at Hanumān. 
And Rāvana's son possessed of exceeding impetuosity, 
pierced in the conflict with two shafts each Gavāksha and 
Sarabha of immeasurable vigor. And Rāvana's son, 
summoning celerity, pierced the king of Golangulas and Vāli's son, 
Angada, with innumerable arrows. And the powerful son 
of Rāvana, endowed with might, piercing the foremost 
monkeys with shafts resembling tongues of flames, set up 
shouts in the field of battle. And tormenting the monkeys 
with volleys of shafts and striking terror into them, that 
mighty-armed one, bursting out into a laugh, said,—"Let the 
Rākshasas behold these brothers, lying fast bound with 
dreadful arrows, in front of the forces". Thus addressed, 
those Rākshasas—wily warriors all—resembling masses of 
clouds, witnessing that deed (of Indrajit), struck with 
wonder and rejoicing (greatly), set up tremendous roars. 
And thinking that Rāma was slain, they honored Rāvana's 
son. And seeing the brothers—Rāma and 
Lakshmana—motionless, and lying inert on the ground,—they took them 
for slain. And, experiencing excess of joy, 
Indrajit—conquerer in conflict—entered the city of Lankā, rejoicing 
all the Nairitas. Seeing the bodies as well as the limbs of 
Rāma and Lakshmana, covered entirely with arrows, fear 
took possession of Sugriva. Thereat Bibhishana said unto 
that lord of monkeys, staying in woe begone guise, with a 
tearful countenance, and his eyes wild with wrath,—"Do not 
give way to fear, O Sugriva. Restrain thy rising tears! 
This is the way of warfare: victory is not (always) sure. 
But, O hero, if Fortune ultimately smile upon us, this stupor 
shall go off from these high-souled and exceedingly powerful 
ones. Therefore, O monkey, do thou cheer me, who am 
forlorn". Saying this, with his hand Bibhishana washed 
Sugriva's graceful eyes with water. And taking water, 
the righteous Bibhishana by means of his knowledge, 
washed Sugriva's eyes therewith. And washing the face of 
the intelligent monkey-monarch, Bibhishana spoke these 
words, seasonable and sedate,—"O foremost of monkey-kings, 
this is no time for being overcome with stupor. At this 
hour, even immoderate affection may lead to destruction. 
Therefore, casting off stupor, which tends to mar all work, 
do thou bethink thee how thou mayst serve this army headed 
by Rāma. Or do thou protect Rāma so long as he doth not 
regain consciousness; and when the Kākutsthas shall have 
regained consciousness, all our apprehension shall vanish. 
This is nothing to Rāma, and Rāma is not dying. And 
Lakshmi, [#]_ who is incapable of being attained by those that 
are doomed, shall not forsake this one. Therefore do thou 
comfort thyself, do thou also cheer up thy own 
forces,—while I am engaged in composing all the troops. O best of 
monkeys, these with distended eyes, come under the 
governance of terror, are, stricken with panic, whispering 
into each other's ears. But seeing me, let the forces rushing 
about, cheered up,—as well as the monkeys,—cast off all 
fear, like a wreath that hath been used before". Thus 
comforting Sugriva, Bibhishana—lord of Rākshasas—again 
instilled spirits into the flying forces of monkeys. And 
Indrajit—worker of mighty illusions—accompanied by his 
troops, entered the city of Lankā and presented himself 
before his father. And approaching Rāvana and saluting 
him with joined hands, he informed his sire of the welcome 
tidings that Rāma and Lakshmana had been slain. And 
hearing that his foe had fallen, Rāvana springing up in the 
midst of the Rākshasas, with great joy embraced his son. 
And scenting the crown of his head, (Rāvana) with a 
delighted heart, asked (Indrajit as to all that had taken place). And 
on being asked, he (Indrajit) truly related unto his sire how 
(Rāma and Lakshmana) had been rendered senseless and 
lack-lustre by being fastened with shafts. Thereat, with 
rapture surcharging his inmost soul, Rāvana, hearing the 
speech of the mighty car-warrior, banished his fear of 
Daçaratha's son,—and rising up, honored his son with glad 
words. 

.. [#] Indra. 

.. [#] Rāma and Lakshmana. 

.. [#] The goddess of prosperity.

SECTION XLVII. 
``````````````

When Rāvana's son entered Lankā, after having 
accomplished his purpose, the foremost monkeys protected 
Rāghava, surrounding him on all sides. And Hanumān, 
and Angada, and Nila, and Sushena, and Kumuda, and Nala, 
and Gaya, and Gavāksha, and Panasa, and Samprastha—a 
mighty monkey—and Jāmbavān, and Rishava, and Sunda, 
and Rambha, and Satavali, and Prithu,—all forming 
themselves into array, and equipped with trees on all sides, and 
remaining vigilant,—the monkeys kept gazing at all sides, 
awry and upwards; and even when a straw stirred, they 
thought it to be a Rākshasa. And Rāvana, on his part, 
experiencing the height of exaltation, summoned the 
Rakshasis engaged in guarding Sitā.—And thereat the 
Rakshasis—Trijata and others—presented themselves at 
his command. And then the lord of Rākshasas, delighted, 
addressed then the Rakshasis, saying,—"Tell Vaidehi that 
Rāma and Lakshmana have been slain in battle by Indrajit. 
And taking her on Pushaka, show her (Rāma and Lakshmana) 
lying slain on the field of battle. That one depending on 
whom she had proudly set her face against me,—that 
husband of hers, along with his brother, hath been slain in 
conflict. And then Mithila's daughter, her fear gone off 
with her anxiety, and herself losing all 
support,—Sitā—daughter unto Mithila—decked out in all ornaments, shall 
seek me. And today beholding Rāma with Lakshmana, 
come under the sway of Time, she, finding no other way, 
shall desist from her present course. And seeing no other 
resourse, that one of expansive eyes shall of herself seek 
me". Hearing those words of the wicked-minded Rāvana, 
the Rakshasis, saying,—"So be it,"—went to where 
Pushpaka was. Then taking Pushpaka, the Rakshasis at 
Rāvana's command went to Maithili staying in the *açoka* 
wood. Then, taking Sitā, who was overcome with grief for 
her lord, the Rakshasis, placed her on the car, Pushpaka. 
And placing Sitā on Pushpaka along with Trijata, Rāvana 
took her all around (Lankā) crowded with ensigns and 
standards. And the lord of Rākshasas jubilantly 
proclaimed in Lankā,—"Rāghava as well as Lakshmana have been 
slain by Indrajit in battle". And going about with Trijata, 
Sitā saw all the monkey-troops slain. And she found the 
flesh-eaters elated in spirits, and the monkeys afflicted with 
extreme grief at the side of Rāma and Lakshmana. Then 
Sitā beheld both Lakshmana and Rāma lying in the field, 
senseless and bound with arrows. And those heroes 
were lying on the earth, their mail torn, their bows cast off, 
their bodies mangled all over and thickly pierced with shafts. 
And seeing those brothers,—foremost of heroes and best 
of men—having eyes resembling white lotuses, and 
themselves like unto Kumaras,—lying in the field, [#]_—the 
fire-sprung one, Sitā, striken with grief, began to weep piteously. 
And that black-eyed one of an excellent person, Janaka's 
daughter—seeing them roll in the dust, broke out into 
lamentation. And with her eyes shedding plentiful tears, 
she seeing those brothers, endowed with god-like prowess, 
concluded them to be dead $ and overwhelmed with grief, 
spoke as follows. 

.. [#] *Virān nararshabkān—heroes and best of men*—occurs again,—left out on the score of redundancy.—T. 

SECTION XLVIII.
```````````````

And seeing her husband, as well as the exceedingly 
powerful Lakshmana,—slain, Sitā, afflicted with grief, burst 
into bitter lamentation. "The soothsayers had said that I 
should have sons, and should never be a widow. But on 
Rāma being slain, it seems now that those ones, possessed 
of knowledge, had spoken untruthfully. And those also, who 
having celebrated sacrifices and rites, had said that I should 
become the queen (of Rāma),—on Rāma being slain, seems 
to-day to have spoken a falsehood, although they are 
possessed of knowledge. And they also asserted that I 
should be honored of the wives of heroic kings as well as of 
my lord,—but on Rāma being slain, they seem to have uttered 
a falsehood, although possessed of knowledge. And those 
twice-born ones that in my hearing had said auspicious words, 
on Rāma being slain, seem to-day to have spoken a falsehood, 
although they were possessed of knowledge. These 
lotus-marks on the feet, betokening unto gentlewomen possessing 
them, that they are to be installed in the kingdom in company 
with their husbands—who are kings,—are on me. And 
those marks find I none on me by which women of rare fortune 
come by widowhood,—but I find that in me these good 
tokens are nullified. Those marks that are pronounced 
infallible by those versed in such knowledge, on Rāma being 
slain, are nullified in me. My hairs are fine, equal, and blue; 
my eye-brows touch each other; my hips are devoid of down 
and round; and my teeth are close. My temples, and eyes, 
hands, feet, ankles, and thighs are equal. And my fingers are 
furnished with round nails, and are plump and even in the 
middle. And my breasts are close and firm and developed, 
and have their nipples sunk. And my navel is depressed, 
with high sides. And my chest is swelling. And my 
complexion is like the hue of gems,—and my down soft. 
And they said that I was furnished with twelve auspicious 
signs. And my hands in the middle parts of my fingers 
contain wheat-marks; and in the spaces between the fingers, 
have no uneven corners. And my feet also partake of the 
general complexion. And my laugh is a gentle smile. And 
those versed in marks of women knew that I was 
possessed of such marks. And those Brāhmanas skilled 
in telling fortune said that I should be installed in the 
kingdom along with my husband; but all that hath been 
falsified. Having purified Janasthāna (of Rākshasas), obtained 
tidings of me, and crossed the Ocean [#]_ incapable of being 
Agitated, those brothers have been slain in the footprint of a 
cow! The descendants of Raghu had obtained Vāruua and 
Agneya and Aindra and Vāyava and *Brahmaçiras* weapons. [#]_ 
Through illusion have those lords of me, who am 
forlorn—Rāma and Lakshmana, resembling Vāsava himself in 
battle,—been slain. Coming in battle within ken of Rāghava, a foe, 
even if he be endowed with the fleetness of thought,—doth 
not go back, living. There is nothing which is too hard for 
Time; and the Destroyer is incapable of being overcome; 
inasmuch as Rāma along with his brother Lakshmana hath 
fallen in fight. And I do not so much mourn Rāma or the 
mighty car-warrior—Lakshmana—or, for that matter, 
self,—as I do the wretched Mother-in-law of mine. She ever 
thinketh of the period of the promise. 'When shall I behold 
Sitā and Lakshmana with Rāghava?'" As she was thus 
lamenting, the Rakshasi, Trijata, said,—"O exalted lady, 
do not weep thus. Thy lord liveth. And, O dignified one, 
I shall unfold unto thee potent and probable reasons why the 
brothers Rāma and Lakshmana live. When their leader 
falleth, the countenances of the warriors in battle are not 
overspread with passion, or display cheerfulness and vivacity. 
And, O Vaidehi, if those had lost their lives, this celestial 
chariot, named Pushpaka, would not have held thee. An 
army that hath its heroes and chiefs slain—becoming 
dispirited and drooping, rangeth the field, like a vessel on water that 
hath lost its helmsman. But, O lorn one, these troops, 
betraying neither agitation nor anxiety, are guarding the 
Kākutsthas. This I tell thee of them out of affection. Do 
thou, at this conclusion bringing in joy, take comfort; and 
behold the Kākutsthas unslain. This I tell thee from affection. 
I never told thee untruths heretofore; nor, O Mithilā's 
daughter, will I tell them unto thee now. Thou by virtue 
of thy character conducive to delight, hast found an access 
into my heart. These even the celestials and Asuras with 
Indra (at their head) are incompetent to quell. Seeing 
such sight, I speak to thee as to their being alive. And 
behold, O Maithili, this mighty wonder! These are lying 
insensible with arrows; but of those Grace hath not taken 
leave. It generally happens that the faces of persons dead 
and gone, are unsightly to a degree. Therefore, O Janaka's 
daughter, leave off grief and sorrow and stupor. For the 
sake of Rāma and Lakshmana thou canst not today put a 
period to thy existence". Hearing her words, Mithila's 
daughter—Sitā—resembling the daughter of a celestial, with 
hands joined, said,—"May this be so!" Then turning 
away the car Pushpaka fleet as the mind, the distressed 
Sitā entered Lankā along with Trijata. Then in company 
with Trijata, alighting from Pushpaka, she along with the 
Rakshasis entered the *açoka* wood. And entering that 
sporting-ground of the Rākshasa lord abounding in woody 
tracts, Sitā, having beheld those princes and reflected on 
them, became subject to a mighty grief. 

.. [#] The commentator assigns a metaphorical sense to ocean,—but this is hardly necessary.

.. [#] *'And did they not remember this now?'* completes the sense.—T. 

SECTION XLIX. 
`````````````

Bound up terribly with shafts, Daçaratha's sons, lying 
down bathed in blood, sighed hard like unto serpents. And 
all those foremost monkeys, along with Sugriva, possessed 
of exceeding strength,—overwhelmed with sorrow, remained 
surrounding those high-souled ones. In the meanwhile, the 
powerful Rāma, albeit fast bound by the shafts, awoke by 
virtue of the exceeding toughness of his person, as well as 
his might. Then, seeing his brother, having a distressful 
countenance, covered with blood, feeble, and fast bound by 
the shafts,—Rāma, greatly aggrieved, began to mourn. "Of 
what use unto me is the recovery of Sitā, or life either, 
when to-day I see my brother vanquished in fight and lying 
down in the field? Seeking in the world (of men), I may 
light upon a woman like Sitā; but never on a brother, or a 
helper, or a warrior like unto Lakshmana. If that enhancer 
of Sumitrā's joy have met with his end, my life I must 
renounce in the sight of the monkeys. What shall I say unto 
Kauçalyā: and what shall I say unto Kaikeyi? And what 
shall I say unto mother Sumitrā, eager for a sight of her son? 
And if I go (back) without him, how shall I soothe her, like 
unto a cow reft of her calf; and trembling; and resembling 
a mourning Kurari? And how shall I say unto Satrughana 
and the illustrious Bharata,—'He went with me to the forest; 
but I come (back) here without him?' I shall not be able to 
bear the rebuke of mother Sumitrā. Therefore even here 
shall I renounce my person; for certainly I dare not live. 
Fie on me, who am wicked and base; for me this Lakshmana, 
brought down, lieth in the field of battle, like one that is 
without life. O Lakshmana, thou ever comfortest me when 
I am dispirited. But to day, having lost thy life, thou canst 
not speak to me, who am afflicted. Thou, O hero, who hadst in 
battle slain innumerable Rākshasas lying around, hast (at 
length) thyself been slain in the field with shafts. And 
lying down in the battle-field, bleeding, and covered with 
arrows, thou appearest like the Sun when he hath gone up the 
Setting-hill. And in consequence of shafts piercing thy 
vitals, thou canst not speak; but thy visible expression, 
albeit thou art dumb, betokens pain. O thou endowed with 
exceeding splendour, even as thou didst follow me into the 
forest, will I follow thee unto the mansion of Yama. Thou, 
having dear friends, and ever following me, hast come by 
this plight in consequence of my reprehensible conduct. I 
do not remember having heard any harsh speech from the 
heroic Lakshmana, even when he had happened to be 
exceedingly wroth. He that could discharge at one shot five 
hundred shafts,—that Lakshmana is superior to Kārttaviryya 
himself in that weapon—the bow. He that with his arms 
could resist the arms of Sakra himself,—that one worthy of 
a costly couch—lieth down on the ground, slain. And that 
false babble shall now, without doubt, consume me; for by me 
hath not Bibhishana been made monarch of the Rākshasas. 
Do thou, O Sugriva, this very moment retrace thy steps. 
Bereft of thy strength through me, thou wilt be worsted by 
Rāvana. And, O Sugriva, placing Angada to the fore, do 
thou, taking thy host as well as the equipage, in 
company with Nila and Nala, cross over the Ocean. By 
thee hath been achieved a mighty feat incapable of being 
done by another in battle. And pleased am I with the king 
of bears, and the lord of Golāngulas; and Angada hath quit 
himself nobly, as also Mainda and Dwivida. And Keçarin 
and Sampāti have both fought terribly. And Gavaya, and 
Gavāksha, and Sarabha, and Gaja,—and other monkeys 
have fought as others are incapable of fighting,—determined 
to lay down their lives (for me). But, O Sugriva, man 
cannot overrule Destiny. Thou, my friend, fearing 
righteousness, [#]_ hast done what lay in thy power. And, Ye 
foremost of monkeys, ye also have acted as becometh friends. 
Now, with my permission, go ye whithersoever ye are 
minded". Hearing Rāma's lament, the monkeys—those 
dark-eyed and others—began to shed tears from their eyes. 
Then Bibhishana, quieting the army, taking a mace in his 
hand, swiftly went to where Rāghava was. And seeing him 
fast making his way, resembling a mass of dark collyrium, 
the monkeys taking him to be Rāvana's son, [#]_ began to run 
away. 

.. [#] *Dharma-bhiru—fearing righteousness*—is the epithet generally applied to persons fearing not in fact *righteousness*, but unrighteousness. This may be taken as an *idiotism* in Sanskrit.—T. 

.. [#] Indrajit. Such was the fear he had spread by his redoubtable deeds!—T. 

SECTION L. 
``````````

Then out spake the highly energetic and exceedingly 
mighty king of monkeys,—"Why is this host agitated like 
a bark driven hither and thither by the wind?" Hearing 
Sugriva's speech, Vāli's son said,—"Dost thou not see both 
those heroes—sons of Daçaratha:—Rāma and that mighty 
car-warrior—Lakshmana—covered with arrows? And (dost 
thou not see) those high-souled ones lying in the field of 
battle, covered with blood?" Thereat, the lord of monkeys, 
Sugriva, spake unto his son, [#]_ Angada—"I do not deem it 
without cause. This may have come to pass through sheer 
fear. These monkeys with sad faces, leaving their arms 
behind them, are flying in all directions, their eyes distended 
in affright. And they are not ashamed of each other, and 
they do not cast their looks back. And they hug each other, 
and go leaping over the fallen". In the meanwhile, that 
hero, Bibhishana, bearing a mace in his hand, (approaching), 
greeted Sugriva as well as Rāghava with blessings of victory. 
And Sugriva, seeing Bibhishana, capable of inspiring fear 
in the monkeys, spoke unto the high-souled sovereign of 
bears, who stood by,—"This is Bibhishana that hath come 
hither, seeing whom the foremost among the monkeys, from 
fear of Rāvana's son who, they apprehend, he is,—are fleeing 
away, seized with a panic. Do thou at once stay these agitated 
with fear and scampering all around; and proclaim,—'This 
is *Bibhishana*, who hath come here.'" Thus directed, 
Jāmbavān—king of bears—restraining those that were 
flying, composed the monkeys. Hearing the bear-king's 
words, and seeing Bibhishana, the monkeys, renouncing 
fear, desisted (from their flight). Then the righteous 
Bibhishana, viewing Rāma's as well as Lakshmana's body 
pierced with arrows, was exceedingly aggrieved. And 
washing their eyes with water, he, with his mind overpowered 
with grief, began to weep and broke out into 
lamentation,—"The Rākshasas, fighting in wily ways, have brought to this 
pass these ones endowed with prowess and possessed 
of every perfection and gifted with might (of arm). And 
with his guileful mind, that brother's son of mine, 
wicked-souled and an evil son (unto me),—hath deceived these ones 
of straight prowess. Pierced with innumerable shafts, and 
covered with blood, these are lying on the ground like 
Salyakas [#]_. Those depending on whose prowess, I had 
sought eminence, those foremost of men, sleep here soundly 
for renouncing their bodies. Living, today I am in distress: 
and my desire of dominion is annihilated; and my foe, 
Rāvana, hath his promise fulfilled and his aim crowned with 
success". As Bibhishana was thus lamenting, the lord of 
monkeys—Sugriva—endowed with strength, embracing him, 
spoke unto him,—"O thou cognisant of righteousness, thou 
wilt herein Lankā obtain empire: no doubt of this; and 
Rāvana along with his sons will be disappointed in their 
expectations. Both these—Rāma and Lakshmana—are 
under the *aegis* of Gāruda; and, casting off their stupor: they 
will in battle slay Rāvana along with his adherents". 
Having thus soothed and comforted the Rākshasa, Sugriva 
addressed his father-in-law, who was at his side, 
saying,—"Do thou along with numbers of heroic monkeys, taking 
those repressors of foes, the brothers—Rāma and 
Lakshmana—when they shall have regained their consciousness, repair 
to Kishkindhā. And I, slaying Rāvana along with his sons 
and friends, shall bring back Mithila's daughter, even as 
Sakra recovered the lost Srī". Hearing the words of the 
monkey-king, Sushena said,—"I had witnessed the war of 
yore between the gods and the Asuras. Then the Dānavas, 
enveloping themselves, momentarily destroyed the deities, 
albeit versed in arms and accomplished in weapons. And 
they, their senses lost, and their lives departed, Vrihashpati 
treated by means of his knowledge of *mantras*, as well with 
medicines. Let Sampati, Panaca, and other monkeys 
speedily hie to the Milky Ocean for the purpose of bringing 
those medicines. And the monkeys well know that mighty 
mountainous medicine—divine and capable of reviving the 
dead,—and made by the deities themselves—*viçalyā*. There 
are (the mountains) named Chandra and Drona: where 
the ambrosia was churned, there is that supreme drug. And 
those mountains have been placed by the deities in the mighty 
deep. And, O king, let the son of the Wind-god go thither". 
In the meanwhile, the wind arose, and masses of clouds 
appeared along with lightning. And the wind blew, agitating 
the waters of the deep, and shaking the mountains. And 
mighty trees of the ocean-islands, broken down by the 
terrible wing-raised wind, began to topple 
headlong into the salt waters. And the serpents dwelling 
there were seized with affright; and speedily all the aquatic 
animals dived deep into the salt sea. And then in a moment 
the monkeys saw Vinatā's son, possessed of terrific 
strength,—like unto a flaming fire. And seeing him come, the serpents 
began to dart away,—those exceedingly powerful ones that, 
turning into shafts, had bound those persons. [#]_ Then, touching 
the Kākutsthas and saluting them, Suparna rubbed with his 
hands their countenances furnished with the splendour of the 
Moon. And their wounds, on being touched by Vinatā's son, 
were (immediately) healed; and the bodies of both speedily 
became cool and shone with an excellent complexion. And 
they attained immense energy and prowess; and a double 
share of strength, and of rational and perceptive powers, and 
of memory. And then raising them up, the exceedingly 
energetic Gāruda, resembling Vāsava himself, embraced both 
joyfully. And then Rāma addressed (Gāruda), saying,—"By 
thy grace we have through means survived the mighty 
calamity that had sprung from Rāvana's son; and we have 
also speedily been rendered strong. And my heart is 
delighted on having thee, like unto my father, Daçaratha, or 
my grand sire, Aja. Who art thou, furnished with beauty, 
and bearing wreaths and unguents (on thy person); clad in 
stainless attire; and adorned in noble ornaments?" Unto 
him spake the exceedingly energetic son of Vinatā endowed 
with great strength,—the lord of birds, with a pleased heart, 
and his eyes wild with glee,—"O Kākutstha, I am thy 
friend—thy life ranging externally—Garutman. I am come 
hither for aiding you. Neither the highly powerful Asuras, nor 
the exceedingly strong monkeys, nor the celestials along with 
the Gandharbas, having him of an hundred sacrifices at their 
head are,—capable of delivering (any one) from these 
dreadful arrowy bonds, which had been forged by Indrajit 
of tortuous deeds by help of illusion. These 
serpents—offspring of Kadru—are sharp-fanged and venomous; and 
had bound thee as arrows through the potency of 
illusion. O Rāma having truth for prowess, thou art 
fortunate,—along with that destroyer of foe in fight, 
Lakshmana. Hearing this, I, summoning energy, have come 
hither swiftly. And I, doing by thee as a friend, have from 
affection at once set you free from these dreadful arrowy 
bonds. But thou shouldst always be on thy guard. By nature 
the Rākshasas have cunning shifts in fight and thou, who art 
heroic and of a pure spirit, canst but rely on thy simplicity 
alone for strength. Therefore thou must not trust the 
Rākshasas in the field of battle. By this one instance (thou 
must know; that Rākshasas are ever deceitful in fight". 
Having said this, the wondrous mighty Suparna, embracing 
Rāma) tenderly (again), said,—"My friend Rāghava, O thou 
who even cherishest affection for thy foes, permit me thou. 
I shall go at pleasure. And, O Rāghava, entertain no 
curiosity as to our friendship. [#]_ When, O hero, thou shalt 
have achieved success in battle, thou shalt know all about 
this friendship of ours. And with the surges of thy shafts, 
making Lankā contain only children and aged, and slaying 
thy foe, Rāvana, thou shalt recover Sitā". Having spoken 
thus, Suparna, endowed with fleet vigor, having rendered 
Rāma hale in the midst of the monkeys,—having gone round 
them and embraced them also,—that one possessed of 
prowess,—set out, covering up the sky, like unto the wind. 
And seeing Raghu's sons rendered hale, the monkey-leaders 
set up leonine roars, and began to flourish their tails. And 
then beat the kettle-drums and the drums struck up. And 
conchs were cheerfully blown; and shouts were sent. And 
others struck at their arms with their hands. And the 
monkeys, accustomed to battle with trees, uprooting them, 
stood by hundreds and thousands. And emitting tremendous 
roars and thereby frightening the night-rangers, the monkeys, 
eager for encounter, approached the gate of Lankā. And 
that mighty and dreadful din raised by the monkeys, 
resembled the terrible rumbling of the clouds at midnight 
about the end of Summer. 

.. [#] His *step-son*, for Sugriva had married Angada's father's wife, after Rāma had slain Vāli in Kishkindha.—T. 

.. [#] A tree. 

.. [#] Rāma and Lakshmana. 

.. [#] i.e. *how it happened.* 

SECTION LI. 
```````````

Then Rāvana heard the tumult raised by the highly 
energetic monkeys roaring in company with the Rākshasas. 
And hearing that low and solemn noise—that prodigious 
uproar—Rāvana said in the midst of his counsellors,—"From 
mighty roars that are heard of in innumerous delighted 
monkeys,—resembling the roar of clouds,—it is evident, 
beyond a doubt, that there is great rejoicing there. And the 
salt Ocean is vexed with these thundering noises. The 
brothers—Rāma and Lakshmana—have been fast bound with 
sharp shafts; and here this uproar is exciting my alarm". 
Having spoken thus unto his ministers, the lord of the 
Rākshasas addressed the Nairitas present there, 
saying,—"Do you speedily acquaint yourselves with the cause of 
rejoicing that hath arisen of these monkeys on this mournful 
occasion". Thus accosted, they hurriedly mounting up on 
the wall, surveyed the forces maintained by the high-souled 
Sugriva as well as those exalted ones—Raghu's sons— 
emancipated from their terrific arrowy fetters and arisen 
(now)". Thereat, with their hearts wrought up, grim-visaged 
Rākshasas descending from the wall, appeared before the 
Rākshasa-lord with pale faces. And then with woe-begone 
faces, those Rākshasas, skilled in speech, faithfully informed 
Rāvana in full of that unfortunate circumstance. "Those 
brothers—Rāma and Lakshmana—who had in battle been 
bound up in arrowy fetters by Indrajit,—and whose arms 
lay moveless,—having been emancipated from the arrowy 
bonds, are seen in the field of battle; and those ones like unto 
the foremost of elephants in strength, seem like elephants 
that have snapped their fetters". Hearing those words of 
theirs, the exeedingly powerful lord of the Rākshasas was 
wrought up with anxiety and anger, and his countenance lost 
its complexion. "Indrajit, having routed them in conflict, 
had bound them by means of irrisistible and terrible arrows, 
resembling venomous serpents, and like unto the Sun 
himself,—which had been conferred on (Indrajit) as boons. 
But if my enemy, having actually been bound by the weapons, 
can have been liberated, all this strength of mine I see placed 
in peril. And those shafts resembling Fire in fierceness, 
which had in battle deprived my foes of their lives,—have 
forsooth been rendered fruitless". Having said this in high 
rage, Rāvana, sighing like a serpent, addressed a Rākshasa, 
named Dhumrāksha, seated in the midst of the 
Rākshasas,—"O thou of dreadful prowess, surrounded by a mighty force, 
do thou march forth to compass the destruction of Rāma 
along with the monkeys". Thus accosted by the intelligent 
lord of the Rākshasas, Dhumrāksha, turning about, issued 
out of the abode of the king. And speedily sallying forth 
from the gate of (Rāvana's) residence, he said unto the 
general of the forces,—"Do thou speedily move off thy 
forces. Why should a warrior linger?" Hearing Dhumrāksha's 
words, the general of the forces, following them, at the 
command of Rāvana forthwith made the army ready. And 
those powerful and dreadful night-rangers, bursting with 
high spirits,—with bells tied to their arms,—set up shouts, 
and surrounded Dhumrāksha. And bearing various weapons 
in their hands, and wielding darts and clubs, and 
equipped with maces and bearded darts and rods and 
iron bludgeons and *parighas* and *bhindipālas* and lances 
and nooses and axes,—those terrific Rākshasas sallied out, 
roaring like unto clouds. And others, accoutred in armour, 
with cars; adorned with banners; furnished with golden 
networks, and mules having various faces, and extremely 
swift steeds, and lusty elephants in rut,—tiger-like Nairitas 
incapable of being subdued, even as tigers—sallied out 
(thereafter). And then Dhumrāksha himself ascended a 
superb car, bearing faces of deer and lions decked with 
gold,—and sending forth a loud clatter. And the highly 
powerful Dhumrāksha, surrounded by Rākshasas, cheerfully 
issued out of the Western Entrance, where Hanumān was 
posted. And thereat, fell fowls of the air forbade that 
exceedingly dreadful Rākshasa of a fearful form, as he went 
out ascending an excellent car, yoked with mules, and sending 
sharp sounds. And an exceedingly terrific vulture alighted at 
the crest of the car; and forming themselves into lines, 
vultures began to drop down about the top of the banner. And 
emitting a frightful cry, (a headless trunk) dropped down before 
Dhumrāksha. And that god [#]_ showered down blood; and the 
earth shook. And the wind blew awry with a sound 
resembling thunder. And every side, covered with darkness, 
appeared dim. And witnessing those dreadful inauspicious 
omens at the outset, fraught with fear unto the Rākshasas, 
Dhumrāksha was greatly aggrieved; and the Rākshasas 
marching before him, were stupified. And then as that strong 
and fearful one, eager for encounter, surrounded, by 
innumerable night rangers, issued out (of the city), he beheld 
that monkey-host, protected by the arm of 
Rāghava,—resembling the deep at the time of the universal dissolution. 

.. [#] Indra—cloud-compeller. 

SECTION LII. 
````````````

Seeing the Rākshasa—Dhumrāksha of dreadful 
prowess—issue out, the monkeys, rejoicing greatly, eager for 
encounter, set up roars. And then there took place a terrific 
conflict between the monkeys and the Rākshasas, charging 
each other with fearful trees, and darts, and maces. And 
the Rākshasas began to scatter the dreadful monkeys on all 
sides; and the monkeys (on their part) felled the Rākshasas 
with trees. And the Rākshasas, growing enraged, began 
to pierce the monkeys with straight speeding sharp shafts 
winged with Kanka plumes. And riven by the Rakshas 
with dreadful clubs and bearded darts, daggers and maces 
and terrible and curious bludgeons and grasped 
javelins,—the exceedingly powerful (monkeys), their anger aroused, 
began with alacrity to perform deeds of intrepid valour. And 
those monkey-leaders, their bodies pierced with shafts and 
their persons riven with darts, took up trees and crags. 
And those monkeys, endowed with terrific vehemence, 
sending up shouts, and proclaiming their respective names, 
set about tossing the brave Rākshasa ranks. And that 
conflict between the Rākshasas and the monkeys, waged 
with diverse rocks and innumerable trees, waxed exceedingly 
furious. And some among the Rākshasas feeding on 
gore—on being agitated by the monkeys burning for 
victory,—began to vomit blood. And some were severed along their 
flanks; and, some, slain with trees, were heaped up; and 
some were crushed with crags; and some were torn with 
teeth. And some being broken down by means of broken 
standards, and some by means of fallen swords, and some 
crushed down by cars,—the rangers of the night suffered 
sorely. And (anon) the earth was covered with huge 
elephants measuring mountains, and mountain-tops, and 
steeds crushed, and the riders thereof,—all borne down by 
the monkeys. And bounding again and again, the vehement 
monkeys endowed with terrific prowess, with their 
finger-nails tore up the Rākshasas by the mouths. And with 
woe-begone faces, and with hair dishevelled, (the Rākshasas), 
stupified with the smell of blood, saught the earth. And 
other Rākshasas endowed with dreadful vigor, waxing 
wondrous wroth, dealt the monkeys slaps with hands having 
the touch of the thunder-bolt. And, gifted with greater 
impetuosity, the monkeys felled the impetuous (Rākshasas) 
with blows, and feet and teeth; and some were slain with 
trees. And seeing the forces fleeing away, that foremost of 
Rākshasas—Dhumrāksha—flying into fury, began a terrific 
conflict with the monkeys desirous of encounter. And some 
of the monkeys, sore assailed with *prāças*, began to bleed; 
and some, wounded with maces, dropped down to the 
ground. And some were beaten hard with bludgeons; and 
some were cleft with *bhindipālas*. And some, on being 
assailed with bearded darts, became insensible and lost their 
lives. And some among the monkeys lay slain on the 
ground, drenched in blood. And some, fleeing away from 
the field, were slaughtered by the infuriated Rākshasas. And 
some, having their breasts pierced, lay on their sides. And 
some were riven with tridents; and the entrails of some 
had come out. And that mighty and dreadful encounter of 
the Rākshasas and the monkeys, was waged with countless 
weapons and rocks and trees. And that battle became a 
musical entertainment [#]_ mellifluous with bow-string for *Vinā*, [#]_ 
having the neighing of chargers for its measure, and with 
the cries of *Maindas* [#]_ for its strains. Then in the field, 
Dhumrāksha bow in hand, laughing, pursued the monkeys in 
all directions with showers of shafts. And seeing the forces 
hard beset by Dhumrāksha and distressed thereat, the 
Wind-god's offspring, waxing enraged, seizing a huge crag, 
approached (the Rākshasa). And with his eyes doubly 
reddened in wrath, that one, like unto his sire himself in 
prowess, brought down the crag upon Dhumrāksha's car. And 
seeing the crag, (Dhumrāksha) upraising his mace hurriedly, 
leapt down in vehemence, and stood on the ground. And 
having shattered his car, that crag fell down to the earth. 
And thereat letting go the car furnished with wheels, *Kuvaras* 
and a face, as well as a banner; in which Dhumrāksha 
had left his bow,—Hanumān—son unto the Wind-god—laid 
about him right lustily for destroying the Rākshasas, with trees 
having branches long and short. And thereat some Rākshasas 
with their heads shattered, lay drenched in blood; and 
others, struck with trees, dropped down to the earth. And 
then Hanumān—son unto the Wind-god—charged in full 
career against the Rākshasa army; and, taking a 
mountain-peak, he rushed against Dhumrāksha. And as Hanumān 
was descending, the powerful Dhumrāksha, upraising a mace, 
and giving out a shout, made towards him speedily. And 
then Dhumrāksha enraged, brought down that mace studded 
with innumerable pricks, on the head of Hanumān fired with 
wrath. And thus assailed with the mace of fearful 
impetuosity! the monkey endowed with the strength of the wind, 
without at all heeding that blow, let fall a mountain-top 
right against Dhumrāksha's head. And on being assailed 
with the mountain-peak, Dhumrāksha, having his entire body 
mangled, suddenly fell to the earth, like unto a toppling hill. 
And seeing Dhumrāksha slain, those night-rangers that 
survived the carnage, in extreme agitation began to pour 
into Lankā, attacked by the monkeys. And that high-souled 
offspring of the Wind-god, having slain his foes, and come 
under the influence of fatigue incident to his slaughtering 
his enemies,—having caused rivers of gore to flow (in the 
field),—experienced the excess of joy on being honored of the 
monkeys. 

.. [#] The reader has already perceived that the carrying out of a simile to a number of details is a characteristic as much of Vālmiki as of his rival in the epic sphere—Vyāsa. But the comparisons are never on all fours, as in the case before us.—T. 

.. [#] A classical Hindu musical instrument, having metallic strings, with a pair of gourds at one end for the sounding-board. *Vide Yantra-Koça* by Sir Saurindra Mohan Tagore, *Mus-Doc.*—T. 

.. [#] A species of elephants. 

SECTION LIII. 
`````````````

Hearing Dhumrāksha slain, Rāvana—lord of the 
Rākshasas—overwhelmed with a mighty rage, began to sigh 
like a serpent. And collied with passion, and sighing hot 
for a long time, he addressed a cruel Rākshasa—the 
exceedingly strong Vajradanshtra, [#]_—"Go thou, O hero. Go out, 
environed by the Rākshasas. Slay Daçaratha's 
son—Rāma—and Sugriva along with the monkeys". Thereupon hastily 
answering "So be it," that foremost of the Rākshasas skilled 
in illusion, marched forth surrounded by many a leader [#]_ of 
armies, furnished with elephants and steeds, mules and 
camels,—with his mind concentrated; and adorned with 
innumerable variegated flags and banners. And then decked 
out with curious *keyuras* and a tiara, and wearing armour, he 
rushed out with his bow in his hand. And then going round 
his flaming vehicle, adorned with pennons and garnished 
with gold, the king [#]_ ascended the same. And equipped with 
slender swords and curious *tomaras* and smooth maces and 
*bhindipālas* and bows and darts and *pattiças* and scimitars 
and discuses and clubs and sharpened axes, the multiform 
infantry march bearing arms in their hands. And all those 
powerful and flaming Rākshasas wore variegated raiments. 
And heroic elephants in rut resembling mountains in motion, 
marched, being led by those well-skilled in battle carrying 
*tomaras* and hooks in their hands. And mighty steeds 
bearing auspicious marks, marched, ridden by heroes. And 
that entire Rākshasa army, as it marched forth, resembled 
clouds in summer roaring with lightning. And (the 
Rākshasas) sallied forth through the Southern Entrance, where 
that leader of herds—Angada—was stationed. And as they 
went out, evil omens appeared. From the cloudless yet fierce 
sky meteors began to shoot. And throwing up flames from 
their mouths, dreadful jackals began to emit cries. And frightened 
beasts betokened the destruction of the Rākshasas in battle, 
And warriors began to tumble down in an ominous way. 
Witnessing these evil omens, the exceedingly powerful and 
energetic Vajradanshtra, assuming patience, set out, eager for 
encounter. And seeing them flee away, the monkeys, 
yearning for victory, set up tremendous shouts, filling all the 
cardinal points. And then there came on a terrific 
encounter of the monkeys and the Rākshasas, dreadful, of 
terrific deeds, and wishing for each other's death. And 
warriors fraught with high spirits, springing up, dropped 
down to the earth, their bodies and hands riven, and all their 
persons bathed in blood. And some approaching each other, 
with bludgeons in their hands, without turning away from 
the field, discharged various weapons at each other. And 
there were heard sounds of trees and rocks and 
weapons,—mighty and dreadful and capable of striking terror into the 
heart. And dreadful and mighty were the sounds of car-wheels, 
and conchs and trumpets and drums. And some, casting 
off weapons, engaged in a hand to hand combat by means of 
slaps, and kicks, and bones, and trees. And some Rākshasas, 
having their bodies broken, were killed by means of thighs, 
and some were crushed with crags by Dānavas invincible 
in battle. And Vajradanshtra, resembling the noose-handed 
destroyer, frightening the monkeys, ranged in that field 
fatal to people. And Rākshasas, possessed of strength; 
equipped with various weapons, transported with passion, 
slew the monkey-forces. And then in the conflict the proud 
Wind-god's son, influenced by twofold wrath, spread havoc 
among the Rākshasa ranks, like the Fire at the universal 
dissolution. And the energetic Angada possessed of the 
prowess of a lion, with his eyes coppery with wrath, upraising 
a tree, began to spread terrible destruction among the 
Rākshasas, even as a lion destroyeth tiny deer. And 
attacked by Angada there, the Rākshasas of dreadful vigor, 
with their heads riven, fell down like unto trees that have 
been uprooted. And the earth became frightful (to behold), 
being covered with variegated cars and standards and steeds 
and the bodies of monkeys and of Rākshasas and streams of 
blood. And adorned with chains, and *Keyuras*, and attires, 
and umbrellas, the field of battle looked like an autumnal 
night. And agitated by Angada's impetuosity, that mighty 
army of Rākshasas began to shake, even as water trembleth, 
moved by the wind. 

.. [#] Lit.—the thunder-toothed. 

.. [#] *Valai*—forces—is interpreted *leaders* by the commentator.

.. [#] Vajradanshtra.—T. 

SECTION LIV. 
````````````

Finding his own army destroyed by the might of 
Angada, the exceedingly powerful 
Rākshasa—Vajradanshtra—was overcome with rage. And stretching his dreadful 
bow of the splendour of Sakra's thunder-bolt, he began to 
shower shafts among the monkey-ranks. And the foremost 
among the heroic Rākshasas also, stationed on cars, furnished 
with various arms, warred on in the encounter. And the 
heroic monkeys also—foremost of their kind—with rocks in 
their hands, fought around in united strength. And in that 
conflict, the Rākshasas began to incessantly shower *ayutas* 
among the flower of the monkey-army. And the 
monkeys,—pre-eminently valiant, and resembling mad 
elephants, kept showering over the Rākshasas mountain-trees 
and mighty rocks. And then took place a hot contest among 
heroic warring monkeys and Rākshasas, eager for encounter. 
And some, with their heads unbroken, had their arms and 
legs torn; and their bodies pierced with weapons, and laved 
with blood. And monkeys and Rākshasas lay down in the 
dirt,—thronged with numbers of Kankas, and vultures; and 
swarming with flocks of jackals. And striking affright 
to the timid, on the earth started up (spectral) headless 
trunks,—with their arms and heads torn, and their bodies 
torn all over. And monkeys and Rākshasas began to drop 
down to the earth. And the army of night-rangers, being 
brutally handled by the monkey-hosts, broke up at every point 
at the very sight of Vajradanshtra. And seeing the 
Rākshasas, distressed with fright and harassed by the 
monkeys, the powerful Vajradanshtra, with his eyes crimson-hued 
with choler, entered the arena, bow in hand,—frightening 
the monkey-forces. And he began to pierce the monkeys 
with straight-speeding shafts winged with Kanka feathers; 
And he pierced simultaneously seven, eight, nine, five, monkeys 
(in the field). And the exceedingly powerful Vajradanshtra, 
sported into a towering passion, began to cleave the 
docile ranks. And thereat terrified, the monkeys, with 
their bodies cut with arrows, rushed towards Angada, like 
vultures resorting to the Creator. And finding the monkey-ranks 
disordered, Vāli's son in a rage cast his eyes on 
Vajradanshtra, who also was eying him. And Vajradanshtra and 
Angada fought fiercely with each other over and over again; 
ranging the field like a tiger and a mad elephant [#]_. Then 
(Vajradanshtra) with hundreds and thousands (of shafts) 
resembling tongues of flames, pierced the powerful son of the 
monkey in the vitals. Thereupon Vāli's son of mighty strength 
and tremendous prowess, with his body covered all over with 
blood, hurled a tree at Vajradanshtra. And seeing the tree 
in full career, the Rākshasa without betraying any agitation, 
severed it in pieces; and the tree, thus assailed, fell to the 
earth. And seeing that feat of Vajradanshtra, that foremost 
of monkeys, taking up a huge crag, hurled it (at his foe) and 
sent up shouts. And seeing this descend upon him, that 
powerful one, calmly leaping down from his vehicle, stood on 
his feet on the ground. And the crag discharged by Angada, 
coursing on in the field, dashed to pieces the car along with 
the wheels and the *Kuvara* as well as the horses. And then 
the monkey, taking up another prodigious peak crowned with 
trees, let it alight on Vajradanshtra's head. Thereat vomitting 
blood, Vajradanshtra, deprived of his senses, for a moment 
overcome with stupor, stood embracing his mace, sighing. 
And then the night-ranger, recovering his senses, with his 
mace, in high rage hit at the breast Vāli's son staying in the 
field. And thereupon, giving up his mace, he entered into 
a boxing encounter (with Angada). And hitting each other 
there, they both—the monkey and the Rākshasa,—began to 
vomit blood, and were overcome with fatigue consequent on 
the thrashing each sustained; and they endowed richly with 
prowess, appeared like Angāraka and Budha. [#]_ Then the 
exceedingly energetic Angada—best of monkeys—uprooting 
a tree, stood there, covered with flowers and leaves. And 
(Vajradanshtra) took a shield composed of ass's hide, [#]_ and 
a sword broad and sightly, covered with bells, and graced 
with a leathern sheath. And the monkey and the 
Rākshasa displayed curious and graceful movements. And 
attacking each other, they gave shouts, eager for victory. 
And with blood flowing from their wounds, they looked 
beautiful like blossoming Kinçukas. And warring, both, 
overcome with fatigue, went to the ground on their knees. 
Anon in the twinkling of an eye, that powerful 
monkey—Angada—started up, with his eyes glowing,—like unto a 
serpent that hath been smitten with a rod. And (at length) 
with his stainless and sharpened sword, Vāli's son, endeued 
with exceeding strength severed Vajradanshtra's huge head. 
And the graceful head of that one having his body covered 
with blood, cut off by the sword, falling to the ground with 
its eyes rolling, was severed in twain. Seeing Vajradanshtra 
slain, the Rākshasas, overwhelmed with fear and exceedingly 
agitated, in pitiful plight, with woe-begone faces and heads 
hung in shame,—fled towards Lankā, attacked (all the while) 
by the monkeys. Having compassed Vajradanshtra's 
destruction, the powerful son of Vāli, endowed with 
exceeding strength, in the midst of the monkey-army 
experienced great joy on being honored by the monkeys, 
like the wielder of the thunder-bolt—the thousand-eyed 
(Deity)—surrounded by the celestials. 

.. [#] *Harimattagajāviva—lit*, like a lion and a mad elephant. The commentator however, remarks, that the contest of a lion with an elephant is incompatible in the nature of things, for even an elephant *dreaming* of a lion, gives up the ghost!—T.   

.. [#] The asterisms so called. 

.. [#] What could this weapon be like?—T. 

SECTION LV. 
```````````

Hearing Vajradanshtra slain by the son of Vāli, Rāvana 
said unto the general of his forces, standing before him with 
joined hands,—"Let invincible Rākshasas of dreadful 
prowess, march forth, placing before them Akampana, skilled 
in all weapons and arms. He is capable of chastising foes 
as well as of protecting his own and leading them; and he 
is excellent in warfare. And he is always desirous of my 
prosperity, and always loveth warfare. He will conquer the 
Kākutsthas, as well as Sugriva endowed with exceeding 
strength, and, without doubt, slay all the other dreadful 
monkeys". Taking Rāvana's command, that highly powerful 
one endowed with fleet vigor, marshalled those forces. Then 
equipped with various arms, the foremost of Rākshasas, 
having dreadful eyes (in their heads), and of dreadful forms, 
marched forth, urged on by their general. And, ascending 
a large car, adorned with burnished gold, Akampana, 
possessed of the splendour of clouds, [#]_ and cloud-hued, 
and furnished with a voice resembling the roar of clouds, 
went out, environed by Rākshasas of terrific forms. And 
Akampana, resembling the sun in power, was incapable [#]_ 
of being shaken in fight by the very gods, and of being 
beheld by them. [#]_ And as, burning for battle, he rushed 
out in wrath, the steeds drawing his car suddenly lost 
their energy. And the left eye of that one delighting in 
encounter, began to throb. And his countenance grew pale, 
and his voice faltered. And in a fair day, it looked foul with 
the wind breathing roughly. And fierce and frightful beasts 
and birds began to emit cries. And that lion-shouldered 
one like a tiger in prowess, without heeding these ominous 
occurences, marched forth into the field. And as that 
Rākshasa was setting out along with the Rākshasas, he set 
up mighty roars as if agitating the deep. And the mighty 
army of monkeys was seized with trepidation at that sound. 
And then there took place a mighty encounter of the 
Rākshasas and the monkeys equipped staying in fight with 
trees and rocks; who had given up all concern for their 
selves in behalf of Rāma and Rāvana. And each side desirous 
of slaying the other, the monkeys and the Rākshasas were 
exceedingly strong and heroic and like unto mountains. And each 
party storming at the other, in that conflict were heard loud 
cries emitted by those swift-speeding ones in anger. And fearful 
was the dust red-hued that was raised incessantly by the 
monkeys and the Rakshas; and it enveloped the ten cardinal 
points. And in the field of battle, each enveloped with that 
dust raised, pale as silk, could not be discovered by the other. 
And in consequence of that dust arising, neither standard, 
nor ensign, nor shield, nor steed, nor weapon, nor car could 
be seen. And the fierce cries alone of those roaring and 
rushing were heard in that dreadful battle; but their forms 
were not visible to the sight. And in that conflict in the 
dark then monkeys enraged slew monkeys, and Rākshasas 
Rakshsasas. And monkeys and Rākshasas slaying 
(indiscriminately) friends and foes, made the earth wet with 
blood, and miry. And then with showers of blood the dust 
was layed; and the earth was covered with corpses. And 
Rākshasas and monkeys fast slew each other vigorously with 
trees and darts, maces and *prācas*, rocks, bludgeons and 
*tomaras*, and by means of their arms resembling bludgeons, 
coped with their adversaries appearing like hills. And 
in the encounter monkeys slew Rākshasas of dreadful 
deeds. And in their turn Rākshasas, wrought up with 
passion, bearing in their hands *prāças* and *tomaras* 
destroyed monkeys wielding dire arms. And that leader 
of the force—Akampana—growing wroth, inspired with 
cheerfulness all the Rākshasas endowed with dreadful vigor. 
And the monkeys forcibly snatching away the weapons (of 
the Rākshasas), began to rive the Rākshasas with mighty 
trees and giant crags. In the meanwhile those heroes among 
the monkeys—Kumuda, Nila and the exceedingly 
exasperated Mainda, summoned the utmost impetuosity they were 
masters of. And those foremost of monkeys and redoubtable 
able warriors without much ado began to spread quite a 
carnage in the van of the Rākshasa army, and by means of 
various arms terribly beat the Rākshasas. 

.. [#] There is a pun here on the word *Akampana*—lit.—*one incapable of being shaken*.—T. 

.. [#] Possessed of a person measuring, according to the commentator, a mass of clouds. I give the apparent sense, which answers.—T. 

.. [#] Monkeys. 

SECTION LVI.
````````````

And witnessing that mighty exploit of the foremost of 
the monkeys, Akampana waxed furious with wrath. And 
transported with passion, he, twanging his mighty bow, 
seeing that feat of his foe, addressed his charioteer 
saying,—"O charioteer, swiftly conduct thou the car to that same 
place. These powerful ones are slaying innumerable 
Rākshasas in fight. And all those vigorous monkeys of 
dreadful deeds stay before me, armed with trees and rocks. 
Those, pluming themselves overmuch on their martial 
worth, I intended to slay in battle. And all this Rākshasa 
force appeared to be harassed by these". Then on a car 
drawn by moving steeds, Akampana from a distance 
attacked the monkeys with showers of arrows. And 
thereat the monkeys could not so much as maintain their 
ground in the field,—and how could they fight? And broken 
by the arrows of Akampana, they began to fly. And the 
exceedingly strong Hanumān, seeing his kindred come under 
the masterdom of Death and follow the course pursued by the 
shafts of Akampana, advanced (to the conflict). And seeing 
that mighty monkey, all those heroic prime monkeys together 
surrounded (Hanumān) in the field. And those best of 
monkeys, seeing Hanumān stay, grew strong by relying on 
that strong one. And even as the great Indra showereth down 
rain, Akampana showered shafts on Hanumān resembling a 
mountain-summit in grandeur. And without casting a 
thought on the showers of arrows poured on his person, that 
monkey gifted with exceeding strength, set his heart on 
compassing the death of Akampana. And laughing, that 
exceedingly energetic offspring of the Wind-god rushed after 
that Raksha, as if making the Earth herself tremble. And 
the form of that one roaring and flaming up in energy, was 
irresistible, like unto the appearance of a flaming fire. And 
thinking that he was unfurnished with any arms, that foremost 
of monkeys, waxing wroth, vehemently rooted up a hill. And 
taking that huge hill, the Wind-god's son endowed with 
prowess, sending up a tremendous roar, began to whirl it 
with a single arm. And as of yore Purandara had in 
encounter pursued Namuchi with the thunder-bolt, (Hanumān) 
pursued that best of Rākshasas—Akampana. And Akampana, 
seeing that uplifted crag, from a distance cut it off with 
mighty crescent-shaped shafts. And finding that 
mountain-top severed by the shafts of the Raksha and scattered in 
pieces, Hanumān was seized with a mighty wrath. And that 
monkey, wrought up with rage and pride, grasping an 
Açwakarna elevated like unto a hill, at once uprooted it. 
And taking that broad-shouldered Açwakarna, that one 
furnished with high splendour, with great glee whirled it 
above the ground. And thereat rushing amain vehemently, 
(Akampana) speedily broke the trees. [#]_ And (seeing this), 
Hanumān, transported with passion, rived the earth with his 
kicks. And Hanumān slaughtered elephants, and the riders 
thereof, and cars with their riders, and dreadful Rākshasas, 
and footmen. And seeing the enraged Hanumān resembling 
the Finisher armed with trees and destructive, the Rākshasas 
began to fly fast. And seeing that one enraged, terrific unto 
the Rākshasas, the heroic Akampana was agitated greatly 
and sent up shouts. And Akampana pierced Hanumān 
endowed with exceeding prowess with four and ten shafts, 
sharpened and capable of cleaving the bodies of people. 
And thus covered with iron arrows and whetted darts, that 
hero—Hanumān—looked like a hill covered with trees. And 
that huge-bodied one endowed with wondrous prowess and 
great strength, appeared like a flowering Açoka or a fire 
without smoke. And then uprooting another tree, (Hanumān) 
summoning up his best impetuosity, swiftly hit 
Akampana—foremost of Rākshasas—on the head. And slain with that tree 
by that high-souled monkey-chief wrought up with passion, 
that Rākshasa fell down and died. [#]_ And seeing that 
foremost of Rākshasas—Akampana—slain (and lying) on the 
ground,—the Rākshasas were extremely aggrieved, and 
(appeared) like trees in an earthquake. And those Rākshasas 
defeated, leaving their arms behind, made for Lankā in fear, 
pursued by the monkeys. And with their hair flowing loosely, 
(the Rākshasas), afflicted with affright, and despirited and 
beaten, fled fast, with the water of fatigue running down their 
persons. And crushing down each other, they entered the 
city in a panic, momentarily casting their looks behind them. 
When the Rākshasas had entered Lankā, the exceedingly 
mighty monkeys, assembled together, paid homage unto 
Hanumān. And Hanumān, gifted with strength, honored 
the seniors each as he deserved in consideration of his 
lineage. And the monkeys eager for victory shouted with 
might and main, and began to drag the Rākshasas with the 
view of taking their lives. And that mighty monkey—son 
unto the Wind god—having destroyed the Rākshasas and 
arrived (in the midst of the host), attained heroic glory,—even 
as did Vishnu, having slain that destroyer of enemies—the 
mighty and dreadful Asura possessed of exceeding 
strength,—stationed in the van of the forces. And then the deities 
and Rāma himself and the highly powerful Lakshmana, and 
also the monkeys headed by Sugriva, and Bibhishana 
endowed with great strength, honored that monkey. 

.. [#] Why plural? So it is, however, in the text.—T. 

.. [#] This sentence, "And slain......and died" reads foolish. But the original is answerable for—in logical parlance—this identical proposition.—T. 

SECTION LVII. 
`````````````

Hearing that Akampana had been killed, the lord of 
Rākshasas, overwhelmed with anger, with his face somewhat 
fallen, cast his eyes on his counsellors. And then pondering 
and reflecting for a while, in the forenoon he went round the 
city of Lankā for inspecting the barracks. And the king 
surveyed the city guarded by the Rākshasas, covered with 
innumerable barracks, and crowned with ensigns and 
standards. And seeing the city beseiged, Rāvana—lord of 
the Rākshasas—seasonably spoke words of welfare unto 
Prahasta skilled in fight,—"Save battle, deliverance find I none 
for the city suddenly beleaguered and put to straits. And 
this strain must be borne by these versed in warfare—me 
or Kumbhakarna or thee—my general—or Indrajit or 
Nikumbha. [#]_ And therefore do thou from this place, speedily 
taking this force, march to where the monkeys are, for 
securing victory (in the encounter). And as soon as thou 
settest out, the monkey-forces, hearing the roars of the 
foremost Rākshasas—speedily setting themselves in 
motion,—shall flee away. And volatile and haughty and of fickle 
minds, the monkeys will not be able to bear thy shouts; even 
as elephants are incapable of bearing the roaring of a lion. 
And on that monkey-army running away, Rāma in company 
with Sumitrā's son, deprived of his power and shorn of 
support, shall, O Prahasta, come under thy subjection. In 
this matter, thy being slain is uncertain, but victory is 
certain. Now do thou, as thou weighest our welfare, declare 
thyself for or against this course". Thus addressed by 
Rāvana, Prahasta—general of the forces—said unto the 
Rākshasa-chief; like *Uçanas* addressing the lord of 
Asuras,—"O, king, before this we had deliberated together with wise 
counsellors, and then we disputed with each other in our 
respective views. And I had declared myself for giving up Sitā 
as fraught with our welfare; and we saw war involved in 
witholding her. I have ever been honored by thee variously 
with gifts and regard and soft speech. And what is thy good 
for which I shall not be at the pains? My life I do not care 
to keep,—nor yet my sons or my wife. Behold! for thee will 
I offer up my life into the sacrificial fire of conflict". Having 
said this unto his master—Rāvana—the general, Prahasta, 
addressed his generals staying before him, saying,—"At 
once bring up the mighty host of Rākshasas. To-day in the 
field of fight will I entertain the flesh-feeding fowls of the 
forest with the bodies of the foes slain with my resistless 
shafts". Hearing his speech, the highly powerful leaders 
arrayed the army in that abode of the Rākshasa. And in a 
moment Lankā swarmed with heroic and terrific Rākshasas 
equipped with various arms,—as if with elephants,—as well 
as with people worshipping Fire and bowing down unto 
Brahmanas. And the perfumed breeze blew, laden with the 
incense of sacrificial offerings. And the Rākshasas, inspired with 
martial ardour, put on diverse garlands, consecrated with 
scriptural formulae; and donned on their armour. And 
furnished with their bows and wearing their armour, the 
Rākshasas, on seeing king Rāvana, leaving (their vehicles), 
stood, surrounding Prahasta. Then greeting the monarch, 
Prahasta, furnished (with all appliances of battle),—winding 
his dreadful trumpet, ascended his car; having all sorts of 
weapons; yoked with wondrous fleet steeds; driven by a 
competent charioteer,—excellently furnished; sending up 
sounds resembling the rumbling of mighty masses of 
cloud,—appearing like the very Sun or Moon; invincible with a 
serpent-standard; having a defence as well as a portion 
exceedingly handsome; netted with gold all round; and 
seeming to be laughing in grace. And then, ascending this 
car, Prahasta, whom Rāvana had entrusted with authority, 
surrounded by a vast host, swiftly went out of Lankā. And 
then there were heard the sounds of kettle-drums, resembling 
the roars of Parjanya,—and the sounds of musical instruments, 
as if filling the Earth. And on that general of the forces 
marching, sounds of conchs were heard (all around); and the 
Rākshasas of dreadful forms and huge bodies, going before 
Prahasta, advanced, emitting tremendous roars. And 
Narāntaka, [#]_ Kambhahanu, Mahānāda, [#]_ and 
Samunnata, [#]_—Prahasta's counsellors all of them—went on, surrounding 
him. And he went out by the Eastern entrance, environed 
by this exceedingly dreadful array, resembling troops of 
elephants. And resembling the Destroyer—Yama 
himself—Prahasta in rage went out surrounded by that mighty 
host resembling the sea. And at the tumult raised by 
their exodus, as well as the roars of the Rākshasas, all 
creatures in Lankā began to cry in preternatural tones. 
And swarming under the cloudless welkin, birds feasting on 
flesh and gore began to gyrate at the right hand of the car. 
And dreadful jackals, emitting live flames from their mouths, 
set up cries. And stars began to shoot from the firmament; 
and the winds to ruffle. And enraged at each other, the 
planetary bodies were shorn of their brightness. And clouds 
emitting sharp sounds showered down blood upon the car, and 
those marching in front were washed therewith. And alighting 
at the top of the standard, a vulture set up cries, facing the south, 
and began to prick both its sides,—thereby depriving (Prahasta) 
of his grace. And from the hands of his charioteer and his 
driver conducting the steeds, never given to turning away from 
the field, the goad began to drop again and again. And 
the auspiciousness that was bright and rare when the army 
set out, was clean gone in a moment,—and the steeds began 
to stumble on even ground. And as Prahasta of renowned 
worth and valor marched, the monkey-army equipped with 
various arms, presented themselves before him. And loud 
was the tumult that was raised by the monkeys. And mighty 
was the din that was heard of those, uprooting trees and 
taking up ponderous crags of the Rākshasas roaring and the 
monkeys storming in both the exhilarated armies of Rakshas 
and wood-rangers,—of vehement and able (warriors) eager for 
slaying each other, and challenging each other to fight. And 
like an insect falling into a flame, the wicked-minded Prahasta, 
for obtaining victory, increasing his impetuosity entered into 
that host of the monkey-king. 

.. [#] Grammatically faulty such is the sentence in the original.—T. 

.. [#] Lit. *destroyer of men*. Almost all the names of the Rākshasas are thus significant names. This assigning of names, embosoming some harmonising image, has by Sir Francis Palgrave, justly been considered as betokening a high poetical faculty. 

.. [#] Lit.—*loud-throated*. 

.. [#] Lit.—*lofty*. 

SECTION LVIII. 
``````````````

Seeing Prahasta sally, ready for encounter, that chastiser 
of foes—Rāma—with a smile said unto Bibhishana,—"Who is 
this huge-bodied one that armed with impetuosity, advanceth 
to the encounter? And what is his power and prowess like? 
O mighty-armed one, tell me this concerning this powerful 
night-ranger". Hearing Rāghava's words, Bibhishana 
answered,—"In Lankā this is the general of the lord of 
Rākshasas—the Rākshasa named Prahasta, surrounded by a third of the 
forces. He is possessed of prowess and is of distinguished 
gallantry. And that mighty army of strong monkeys, 
wrought up with wrath, and roaring at Prahasta, saw him 
dreadful and of terrific prowess and 
huge-bodied,—surrounded on all sides by the Rākshasas,—and setting up roars, 
marching. And the Rākshasas, eagerly desirous of victory, 
pursued the monkeys, wielding swords and darts and *rishtis*, 
and javelins and shafts and maces and clubs and bludgeons 
and *prāças* and various axes and curious bows. And the 
monkeys on their part, eager for encounter, took up flowering 
trees and hills and huge and broad crags. And each party 
approaching the other, great was the encounter that took 
place. And innumerable (monkeys and Rākshasas) kept 
showering rocks and arrows. And many Rākshasas in 
conflict slew many a powerful monkey, and the monkeys on 
their part slaughtered many a Rākshasa. And some were 
pierced with darts and with (other) powerful weapons; and 
some were wounded with bludgeons; and some were hewn 
with axes. And some rendered senseless, dropped down to 
the earth; and some hit with weapons, had their breasts riven. 
And some, severed in twain with swords, dropped to the earth 
lifeless. And monkeys were hewn in their sides by heroic 
Rākshasas. And numbers of Rākshasas all around were 
beaten to the ground by infuriated monkeys with trees and 
mountain-peaks. And some smitten sore with slaps having 
the touch of the thunder-bolt, began to vomit blood from 
their mouths, with faces and eyes turned pale. And great 
was the uproar that arose in consequence of Rākshasas and 
monkeys emitting distressful cries and sending forth leonine 
roars. And monkeys and Rākshasas wrought up with wrath, 
engaged in treading the path of heroes,—looking terrific with 
their faces moving about,—performed deeds of intrepid 
courage. And Narāntaka and Kambhahanu and Mahānāda 
and Samunnata—all counsellors of Prahasta—set about 
slaughtering the rangers of the woods. Of these doing swift 
execution among the monkeys, Dwivida, taking up a 
mountain-peak, slew one—namely Narāntaka. And then the 
monkey, Durmukha, rising up afresh, armed with a mighty 
tree, killed the light-handed Rākshasa—Samunnata. And 
Jāmbavān endowed with energy, waxing enraged, uplifting 
a giant crag brought the same down on Mahānāda's breast. 
And there speedily assailed by Tāra, with a mighty tree, the 
powerful Kumbhahanu gave up the ghost in the conflict. And 
not brooking that feat, Prahasta, mounted on a car, taking 
a bow in his hand, fell to spreading a dreadful havoc among 
the rangers of the woods. And then there the two hosts 
mingled into almost a vortex; and the sounds that arose from 
those infuriated ones of immeasurable might, resembled the 
roar of the ocean. And in terrific encounter the enraged 
Rākshasa irresistible in battle drove the monkeys to sore 
straits with showers of arrows. And the earth was covered 
quite with the terrible bodies of monkeys and Rākshasas; 
and it looked as if covered with mountains. And the earth 
drenched with streams of gore looked as if swarming 
with blossoming *palāças* in the month of spring. And 
as leaders of elephant-herds cross a lotus-tank covered 
with lotus-dust, those Rākshasas and choice monkeys 
crossed that river flowing in the field of conflict incapable 
of being crossed; having for her banks hosts of heroic warriors 
slain; for her mighty trees broken arms; for her volume of 
waters showers of blood; coursing to Yama resembling the 
Ocean; with livers and spleens for her vast slime; with 
scattered entrails for her moss; with riven bodies and heads 
for her fish; limbs for her lawns; swarming with vultures 
for her swans; with Kankas for her cranes; filled with fat 
representing her foam; with the roars (of warriors) for her 
sounds,—incapable of being crossed by cravens,—and 
resembling a real river swarming at the end of the rains with 
cranes and swans. Then all of a sudden Nila saw Prahasta 
stationed on his car, discharging vollies of shafts and 
harassing the monkeys therewith. And mounted on a 
sun-bright vehicle, that leader of the army—Prahasta—seeing 
Nila advance towards him amain in the encounter, like the 
wind in the sky scattering a mighty mass of 
clouds,—rushed towards Nila. And that leader of 
forces—Prahasta—foremost of bowmen, stretching his bow, began to shower 
arrows on Nila. And having pierced Nila sore and wounded 
him, those shafts sought the earth like enraged serpents. 
And that mighty monkey—Nila—endowed with energy, struck 
with those sharpened shafts resembling flames,—uprooting 
a tree, assailed therewith the irrepressible Prahasta—who was 
rushing against him. And thereat, that foremost of Rākshasas, 
on being attacked, flaming up into fury and uttering 
roars,—poured showers of arrows on the monkey-leader. And not 
being able to resist the arrowy vollies of that wicked-minded 
Rākshasa, (Nila) bore them, even as a bull beareth with 
closed eyes a fast-descending autumnal shower. And in the 
very same way did Nila with his eyes closed suddenly stand 
the mighty arrowy buffet of Prahasta incapable of being 
withstood. And wrought up with rage, the exceedingly 
strong and mighty Nila with a giant *Sāla* slew the steeds of 
Prahasta. And then his soul surcharged with wrath, Nila 
swiftly shattered the bow of that wicked-minded one, and 
then shouted again and again. On being bereft of his bow, 
Prahasta, general of forces, taking a terrible mace, leapt 
down from his car. And the redoubtable leaders endowed 
with activity, bearing hostility to each other, their persons 
bathed in blood, stood (on the ground) like two elephants 
(with their temples) riven. And they kept tearing each other 
with their teeth like a lion and a tiger, and also striving 
like a lion and a tiger. And endowed with victorious vigor, 
those heroes, never knowing to desist from fight, were eager 
for fame, even like Vritra and Vāsava (fighting). And then 
Prahasta putting forth his dearest effort, hit Nila on the 
temples with a mace; and the blood began to flow. And 
then the mighty monkey, with his person drenched in 
blood,—wrought up with passion, discharged a tall tree at Prahasta's 
breast. And without caring for that hit, he, taking up 
a mighty mace, furiously rushed against the 
monkey—Nila. And witnessing that enraged (hero) rushing against 
him with exceeding impetuosity, that redoubted monkey 
endowed with vehemence, took up a tremendous crag. And 
in the encounter Nila at once let that crag alight right on the 
head of Prahasta, eager for encounter and fighting with the 
mace. And hurled by that foremost of monkeys, that huge 
and terrific crag then shattered Prahasta's head in pieces. 
And then bereft of life and shorn of nerve and devoid of 
sense, he suddenly dropped down to the earth like a tree whose 
roots have been severed. And even as fountains flow from 
the sides of a hill, blood flowed profusely from the person of 
that one, whose head had been riven. On Prahasta being 
slain by Nila, that mighty army of Rākshasas, never trembling 
(from fear),—retreated towards Lankā. And like waters 
rushing (through a breach in) a dyke, the Rākshasas 
could not stand their ground, on their leader being slain. 
And on that head of the hosts being killed, the Rākshasas, 
growing dispirited, repairing to the residence of the lord of 
Rakshas, remained plunged in thought, without speaking 
anything. And plunged in that sea of sorrow, they seemed 
as if they had been bereft of their senses. And then the 
highly powerful and victorious Nila, leader of forces, on being 
extolled with gracious offices, and on being joined by Rāma 
and Lakshmana, looked exceedingly exhilarated. 

SECTION LIX.
````````````

And on the leader of the Rākshasa host being slain in 
battle by the foremost of monkeys, that army of the Rākshasa 
monarch, resembling the ocean in violence,—furnished with 
dreadful weapons, began to scamper away. And going to 
the lord of the Rākshasas, they apprised him of the death of 
his general at the hands of the Fire-god's offspring. And 
hearing those words of theirs, the Rākshasa lord was overcome 
with rage. And hearing that Prahasta had been killed 
in battle, (he), exercised with passion, with his heart 
influenced with grief, addressed those foremost of the 
Rākshasa hosts, even as Indra addresses the chiefs among 
the celestials, saying,—"That foe should no longer be 
disregarded that hath slain along with his followers and elephants 
that leader of my hosts that had destroyed the forces of Indra 
himself. Therefore, without taking thought, will I, for 
compassing the destruction of the foe, myself march to that 
marvellous field of fight. And to-day, even as a flaming fire burneth 
down a forest, will I with showers of shafts burn up that 
monkey-army, and Rāma and Lakshmana". Saying this, that 
enemy of the sovereign of the immortals ascended a flaming 
vehicle of dazzling sheen yoked to rows of excellent 
steeds,—displaying itself gloriously and having a glowing body. And 
eulogized with sacred hymns, the sovereign of the Rākshasa 
rulers then set out to the sounds of conchs and trumpets and 
*panavas*; and in the midst of those produced by persons 
striking at their arms, with their hands, and of the sounds 
defiance, and leonine roars. And like that lord of the 
immortals—Rudra—surrounded by ghosts, the foremost of the 
Rākshsa monarchs was surrounded by bands of flesh-feeding 
(Rakshas) resembling cliffs and clouds,—with eyes glowing like 
fire. And at once issuing from the city, that one endowed with 
high energy saw that fierce array of monkeys, extended as the 
ocean or a mighty mass of clouds,—with arms upraised with 
rocks and stones. And seeing that terrific host of Rākshasas, 
that eminently auspicious one, followed by the forces, having 
arms resembling the lord of serpents—Rāma—spoke unto 
Bibhishana, foremost of those bearing arms,—"Whose is this 
force furnished with various ensigns and standards—and 
equipped with *prācas* and swords and darts and other 
arms,—consisting of intrepid (Rākshasas), and having elephants 
resembling Mahendra [#]_ itself". Then hearing Rāma's speech, 
Bibhishana, possessed of the prowess of Sakra himself, 
informed Rāma anent that foremost of hosts consisting of that 
flower of high-souled Rākshasas, saying,—"O king, him do thou 
know to be Akampana, who, possessed of a high soul, is on 
the back of that elephant,—whose face looks like the sun new 
risen, and who approacheth making the head of his elephant 
tremble (with the splendour of his person). [#]_ And that one is 
named Indrajit—foremost by virtue of the boon (that he hath 
obtained), who ascending a car and having a lion for his 
ensign,—twangeth his bow like the very bow of Sakra 
displayed,—and who with his terrific round teeth appeareth 
like an elephant. And that one of a gigantic person is named 
Atikaya, that, like unto the Setting-hill of Vindhya, 
furnished with the bow and stationed on a car,—highly heroic, 
stretcheth his bow of unparalleled proportions. And that 
high-souled hero is named Mahodara that, furnished with right 
coppery eyes resembling the sun new risen, and ascending 
a car resonant with the sound of bells, shouteth shrill. 
And that one having the vehemence of the thunder-bolt is 
Piçācha, that, mounted on a steed in variegated golden 
trappings, and having the aspect of a mass of evening clouds, 
or a mountain,—(appeareth) with a *prāça* furnished with 
effulgence. And that one is the famed Triçiras, [#]_ that, 
grasping a whetted dart endowed with the splendour of 
lightning and having the speed of the thunder for its minister, 
approacheth, riding a bull—the best of his species—and 
having the appearance of the Moon himself. And that one 
looking like a mass of clouds, that, having a broad and 
beautiful breast and a banner surmounted with the king of serpents, 
goeth in collected carriage, stretching his bow is Kumbha. 
And that one is Nikumbha of wondrous valorous deeds (in 
battle) that, grasping a flaming and smoky [#]_ bludgeon 
embellished with gold and diamonds, cometh—a very banner of 
the entire Raksha host. And that one is Narāntaka, fighting 
with mountain-peaks,—that appeareth before us, mounted 
on a car flaming like fire, furnished with pennons and 
equipped with bows and swords and shafts. And that crusher 
of the hauteur of even the celestials,—that surrounded by 
various spectres of dreadful forms having faces of tigers, or 
camels, or powerful elephants, or deer, or horses,—and with 
their eyes rolling,—where the white umbrella resembling 
the Moon,—shineth, graced with slender ribs—the 
high-souled sovereign of Rakshas appeareth like Rudra himself 
environed by spectres,—the sovereign of the Rakshas decked 
with a diadem, with his countenance graced with pendulous 
ear-rings,—with a person resembling that monarch of 
mountains—even Vindhya himself,—that humbler of the pride 
of Indra the Great and Yama,—shineth like the Sun". Then 
Rāma—repressor of foes—answered Bibhishana, 
saying,—"Alas! Rāvana—lord of the Rākshasas—is of exceeding 
glowing splendour; and Rāvana shineth in glory, and is 
incapable of being gazed at like the Sun himself. And his grace, 
being enshrouded in his own splendour, I cannot view plainly. 
And the persons of celestials appear splendid as doth 
the person of the Rākshasa-chief. And all the warriors 
of that high-souled one are like mountains and fight with 
crags; and all are equipped with flaming weapons. And 
environed by glowing ghosts of dreadful forms and 
fierce-looking and furnished with material tenements, [#]_—the king of 
Rākshasas appeareth imposing like the Destroyer himself. 
And by luck it is that to-day the wicked-minded one hath 
come within the range of my vision; and to-day will I vent 
my wrath incident to the ravishment of Sitā". Having said 
this, Rāma endowed with prowess, ever followed by 
Lakshmana, stood, taking up his bow and pulling out 
a powerful shaft. And then that high-souled lord of 
Rākshasas addressed that mighty host, saying,—"Do ye 
casting off fear stay at ease, at the gateways, high ways, and 
the edifices (in Lankā). Taking note of this lapse,—*viz*., that 
ye have all come hither with me, the wood-rangers in a body, 
subduing the empty city incapable of being withstood,—shall 
suddenly put (all) to straits". Then leaving those counsellors, 
(Rāvana) on the Rakshas having departed agreeably to his 
injunction, dived into that ocean of monkeys, like a mighty 
fish diving into the waves of over brimming deep. And 
seeing the lord of Rākshasas, furnished with flaming a bow 
and arrows,—suddenly rushing,—the king of monkeys, 
uprooting a mighty mountain-top, darted against the sovereign of 
the Rakshas. And taking up that mountain-peak having its 
sides covered with innumerable trees, he hurled it at the 
night ranger. And seeing it descend swiftly, (Rāvana) in 
battle severed the same by means of gold-knobbed shafts. 
And on that gigantic peak furnished with fair sides filled 
with trees, falling to the earth, severed in pieces,—the lord of 
Rākshasas took up an arrow, resembling a mighty serpent 
and having the splendour of the Destroyer himself. And 
taking that shaft endowed with the vehemence of the wind, 
flaming like a fire aglow, and having the impetuosity of the 
great Indra's thunder-bolt, (Rāvana) hurled it in rage to 
compass the destruction of Sugriva. And even as the fierce 
dart discharged by Guha [#]_ had pierced Krauncha, [#]_ that shaft 
shot by Rāvana, rushing in violence at Sugriva possessed of 
a person having the touch of Sakra's thunder-bolt, pierced it. 
Thereat, agonised by the shaft, that hero, with his senses 
bewildered, dropped down to the ground with shrieks. And 
seeing him down on the earth bereft of his senses, the 
Yatudhanas were filled with rejoicing. And then Gavāksha 
and Gavaya, Sushena, Rishabha, Jyotimukha and Nala, 
uprooting crags and magnifying their bodies, rushed against the 
lord of Rākshasas. And the lord of Rākshasas with hundreds 
of shafts having sharpened heads, rendered their strokes 
fruitless. And then he rived those foremost of monkeys with 
showers of arrows having variegated golden knobs, and 
covered those fierce monkey-ranks with networks of arrows. 
And on being sore assailed and falling in consequence, those 
heroes, the monkeys, pierced with terrific arrows, and 
distressed with the shafts of Rāvana, emitting cries, sought 
the shelter of Rāma worthy of being sought. Then the 
high-souled and excellent bowman—Rāma,—taking his bow, 
at once sallied forth. And thereat, Lakshmana, approaching 
Rāma, with joined hands addressed him words couching 
prime import. "O noble one, I alone am fit to compass the 
destruction of this wicked-minded one. I will slay him. Do 
thou, O master, permit me". To him replied Rāma of 
exceeding energy, having truth for his prowess,—"Go then, 
O Lakshmana, and put forth thy utmost exertions in the 
encounter. Rāvana is forsooth endowed with mighty energy, 
and his prowess in battle is wonderful. Without doubt, when 
enraged, he is incapable of being borne by this triple world. 
Do thou keep an eye on his shortcomings as thou shouldst 
watch thine own failings. Being always on the alert, thou 
must with thy eyes as much as thy bow protect thyself". 
Hearing Rāghava's speech, Sumitrā's son, embracing Rāma, 
and saluting him and paying him his respects, went forth to 
battle. And (going unto the field), he found Rāvana, endowed 
with arms resembling the trunks of elephants,—wielding his 
dreadful and flaming bow, and covering with showers of 
arrows those monkeys, whose bodies had been swarming with 
shafts. And seeing Rāvana, the exceedingly powerful 
Hanumān—son unto the Wind-god—resisting that downpour of 
arrows, charged him vehemently. And coming at his car, the 
intelligent Hanumān, uplifting his right arm and terrifying 
Rāvana, said,—"Incapable of being slain by gods, Dānavas or 
Gandharvas, Yakshas or Rākshasas,—Fear hath (at last) found 
thee, coming even from monkeys. This my upraised right 
arm furnished with five fingers, shall rob thee of thy soul long 
resident (in thy body)". Hearing Hanumān's speech, Rāvana 
possessed of dreadful prowess, with his eyes reddened in 
wrath, said these words,—"Strike thou swift maugre fear; 
and acquire lasting renown. And, O monkey, having (at 
first) taken the measure of thy might, will I finish thee". 
Hearing Rāvana's words, the offspring of the Wind-god 
said,—"(First) remember thou thy son—Aksha—slaughtered 
by me!" Thus addressed, the exceedingly energetic lord of 
the Rākshasas possessed of prowess dealt a slap unto the 
offspring of the Wind-god. And struck with his slap, he 
shook momentarily. And staying for a moment and calling 
up fortitude, that magnanimous one administered a slap unto 
the foe of the immortals. And hit by the highsouled 
monkey, the Ten-necked one trembled, as trembleth a 
mountain during an earthquake. And witnessing Rāvana 
struck with a slap (by Hanumān) saints and Siddhas and 
celestials and the Asuras shouted in glee. Then attaining 
a little respite, Rāvana said,—"Well done, O monkey. In 
prowess thou art a foe I pride in". Thus addressed by 
Rāvana, the Wind-god's son said,—"Fie on my prowess, 
seeing that thou breathest yet, O Rāvana. Strike at 
the same time, O perverse one. Why dost thou bluster? 
And then my blow shall despatch thee to the mansions of 
Yama". And at the speech of the Wind-god's son, his ire 
flamed up. And then that one endowed with prowess, 
clenching his right fist carefully, let it alight amain on the 
monkey's chest. And hit at his spacious chest, Hanumān 
shook over and over again. And seeing the mighty 
Hanumān overwhelmed, that powerful car-warrior ascended 
on his car, approached Nila. And the powerful lord of 
Rākshasas—the Ten-necked one—made that general of 
forces—Nila—aflame with dreadful shafts entering into the vitals, 
resembling snakes. And assailed with shafts, Nila—leader 
of monkeys—with one arm took up a mountain-top and 
hurled it at the lord of Rakshas. And the energetic and 
high-minded Hanumān, attaining respite, eager for encounter, 
seeing (the fight between the Rākshasa and the monkey), 
wrought up with rage, said,—"It is not meet for me to attack 
Rāvana—lord of Rākshasas—engaged with Nila". And the 
highly powerful Rāvana, by means of seven shafts with 
sharpened points, hit at the mountain-top; and shivered in 
pieces, it fell (to the earth). And seeing that mountain peak 
shattered, that general of the monkey-forces—slayer of hostile 
heroes—flamed up in wrath like the fire at the universal 
wreck. And in that encounter Nila discharged Açwakarna 
trees, and *Sālas*, and mangoes in full flower, and various 
other trees. And Rāvana, getting at the trees, severed them 
(by means of his arrows), and poured on the Fire-god's son 
terrific showers of shafts. And assailed with fearful showers 
of arrows as with a mass of clouds, that one endowed with 
eminent strength, decreasing his dimensions, dropped on the 
top of Rāvana's banner. And seeing the son of the Fire-god 
descend on the top of his banner. Rāvana was fired with ire, 
and Nila shouted (thereat). And seeing the monkey (now) 
at the top of the banner, and (now) at the end of his bow, 
and (now) at the crest of his tiara, Lakshmana and Hanumān 
and Rāma were struck with astonishment. And also Rāvana 
endowed with exceeding energy, astonished at the lightness 
of the monkey, took up a wonderful flaming fiery weapon. 
And the monkeys seeing Rāvana bewildered, and delighted 
thereat, set up shouts. And Rāvana encaged at the shouts 
of the monkeys, with his heart overwhelmed with agitation, 
could not address himself to any effort. And then taking a 
fiery shaft and setting the same on his bow, the night-ranger 
gazed at Nila. And the exceedingly energetic lord of the 
Rākshasas said,—"O monkey, by virtue of thy skill in 
illusion, thou art furnished with lightness. But, O monkey, 
if thou canst, preserve thy life. Thou transformest thyself 
into many shapes. Yet this shaft of mine discharged from 
my weapon, shall deprive of thy life thee that art preserving 
it". Having said this, the mighty-armed Rāvana—lord of the 
Rākshasas—fixing his shaft on his bow, shot it at the general. 
And Nila, struck at the chest with that arrow, which had been 
shot (by Rāvana), burning, suddenly fell down to the earth. 
And by virtue of the greatness of his sire and also of his own 
energy, he went to the earth on his knees, but was not 
utterly deprived of life. And seeing the monkey deprived 
of his senses, the Ten-necked one, eager for encounter, 
riding a car emitting a rattle resembling the rumbling of 
clouds, darted against Sumitrā's son. And entering into the 
arena of fight and posted there flaming, the powerful lord of 
the Rākshasas, baffling (the foe), kept stretching his bow. 
And as that one of immeasurable prowess kept stretching his 
bow, Sumitrā's son of unflagging mettle, addressed him, 
saying,—"O lord of night-rangers, do thou to-day try me in 
encounter. Thou ought not to strive with the monkeys". 
And hearing Saumitri's speech uttered in a full voice, as well 
as the terrific twangs of his. bow-string, that Raksha—the 
king—approaching Sumitrā's son staying in the field, spoke 
unto him wrathfully,—"O Raghu's son, by my luck hast thou 
of perverse sense, finding thy fate come within the range 
of my ken. This very instant, tormented with the springes of 
my shafts, thou wilt repair to the regions of Death". Thereat, 
Sumitrā's son, without being overwhelmed with wonder (on 
witnessing Rāvana's prowess), addressed that one furnished 
with large and sharp teeth,—setting up roars,—"O king, 
those who are (really) endowed with prowess, do not storm. O 
prince of sinners, in vain thou vauntest. O lord of Rākshasas, 
I know thy prowess and strength and energy and vigor. Here 
am I stationed, bow and shafts in hand. Come thou. What 
is the use of vain-glorious self-laudation?" Thus accosted, 
the Raksha monarch, growing wroth, discharged seven shafts 
furnished with knobs. Thereupon Lakshmana split them up 
with sharp-pointed arrows having variegated golden knobs. 
And they suddenly severed like powerful serpents cut off, 
Lankā's lord came under the sway of passion, and discharged 
other whetted arrows. And Rāma's younger brother poured 
showers of arrows from his bow; and, planting himself at his 
post, cut off those arrows (of his adversary) by means of 
razors, and crescents, and excellent *karnas* and darts. And 
seeing his arrowy net-works rendered ineffectual, that enemy 
of the celestials—the king—was seized with wonderment, and 
again shot sharpened arrows. And Lakshmana also, resembling 
Indra the Great, setting on his bow sharpened, sharp-pointed, 
flaming, and luminous shafts, endowed with the dreadful 
vehement impetus of the thunder-bolt, discharged (them), to 
compass the destruction of the lord of Rakshas. And thereat 
the Rākshasa sovereign cut off those whetted arrows; and 
smote Lakshmana in the forehead with an arrow resembling 
the Fire of Dooms-day in energy,—which had been conferred 
on him by the Self-create. And Lakshmana, tortured with 
Rāvana's arrow, shook, loosely holding his bow; and then 
recovering his consciousness after undergoing extreme agony, 
he severed the bow of the foe of the foremost of celestials. 
And having cut off Rāvana's bow, Daçarathas son hit (him) 
with three sharp-pointed arrows. And the king smarting under 
the shafts, with much ado regained his consciousness. And 
the enemy of the immortals of terrific power with his bow 
severed, and himself hit with shafts, and his body covered 
with fat, and himself washed in blood, took up a dart conferred 
on him by the Self-create. And the sovereign of the 
Rākshasas and their lord in that encounter hurled at Sumitrā's 
son the dart resembling smoking fire, sending up living 
flames, and striking terror into the monkeys. And as it coursed 
on, Bharata's younger brother resisted it with arrows 
resembling a sacrificial flame. Yet the dart pierced into the broad 
arm [#]_ of Daçaratha's son. And smit with the dart, that hero 
of the Raghu race, although possessed of strength, was 
aglow. And the king at once with his arms seized that one, 
who had been deprived of his senses. But he that could with 
his arms wield Himavān or Mandara or Meru or the triple 
world itself along with the immortals, could not (for all his 
strength) lift up Bharata's younger brother. And hit at his 
chest by the dart of Brahma, Sumitrā's son remembered that 
he was verily a portion of Vishnu himself. And pressing hard 
Sumitrā's son—that humbler of the hauteur of the Daityas, 
that thorn in the sides of the celestials—could not move him 
(from his place). And then the Wind-god's offspring waxing 
wroth rushed at Rāvana, and overwhelmed with rage smote 
at his chest with his clenched fist resembling the 
thunder-bolt. And boxed (by Hanumāna), Rāvana—lord of the 
Rākshasas—went down to the ground on his knees, and 
shook and dropped to the earth. And blood gushed out in 
streams from his mouths and eyes and arms; and staggered 
and senseless, he sat down on the platform of his car. And 
he was rendered insensible with his senses lost; and he knew 
not where he was. And seeing Rāvana endued with terrific 
prowess, rendered insensible in the encounter, saints and 
monkeys and gods with the Asuras set up shouts. And then 
the energetic Hanumān taking Lakshmana racked by Rāvana, 
with his arms brought him before Rāghava. And albeit 
incapable of being moved by the foes, (Lakshmana), on 
account of the friendship of the Wind-god's offspring as well 
as the high reverence in which he was held by Hanumān, 
became extremely light to the monkey. And then that dart, 
renouncing Sumitrā's son vanquished in fight, again sought 
its place in Rāvana's car. And the exceedingly powerful 
Rāvana, recovering his consciousness in that dread encounter, 
took up whetted shafts and seized a mighty bow. And that 
finisher of foes—Lakshmana—recovered the exercise of his 
senses, and had his entire person perfectly healed,—on his 
recalling that he verily was a part and parcel of Vishnu 
himself. And witnessing the mighty army of the monkeys 
and the redoubted heroes brought down in the conflict, 
Rāghava rushed at Rāvana. Thereat drawing near to him, 
Hanumān said unto him,—"It behoveth thee to chastise the 
foe ascending my back, even as Vishnu chastiseth the 
enemies of the immortals, riding Garutman". Hearing the 
words spoken by Hanumān, Rāghava at once got up on that 
gigantic monkey; and that master of men beheld Rāvana in 
battle. And seeing him, that highly powerful one darted 
against Rāvana, even as the enraged Vishnu had rushed 
against Virochana's son, [#]_ upraising his weapons. And he 
sharply twanged his bow-string sounding like the terrific 
crash of thunder; and then in solemn tones, Rāma addressed 
the lord of Rākshasas, saying,—"Stay, stay, having done me 
such wrong. Repairing whither, shalt thou, O powerful 
Rākshasa, attain respite? Even if thou shouldst seek Yama 
or Indra or the Sun—son unto Vivaçwān—or the Self-sprung 
or the Fire-god or Sankara himself,—or go to the ten 
cardinal points in ten portions,—yet shalt thou not, so resorting, 
attain deliverance. And (Lakshmana), going forth to the fight, 
hath been wounded with the dart and hath suddenly been 
stupified. But, O king of the Rakshas, to-day in conflict Death shall 
claim for his own thee and thy sons and grandsons. By me 
with my shafts have been slaughtered four and ten thousand 
Rakshas residing in Janasthāna, wielding excellent weapons". 
Hearing Rāghava's words, the exceedingly strong lord of the 
Rākshasas, overwhelmed with a mighty wrath, recalling 
enmity agone, with burning shafts resembling the fire of Doom 
hit in encounter the exceedingly impetuous offspring of the 
Wind-god, who was bearing Rāghava. And although struck 
and resisted by the Rākshasa with arrows, the energy of that 
one, endowed by nature with prowess—increased greatly. 
And the exceedingly energetic Rāma, on seeing that 
foremost of the monkeys wounded by Rāvana, was mastered by 
wrath. And Rāma, closing with his enemy, by means of 
whetted arrow-points severed in pieces his car together with 
the wheels and the steeds, the banner, the umbrella, and the 
majestic streamer, as well as with the charioteer and the 
thunder-bolts and darts and swords. And then as the reverend 
Indra cleaveth Meru with his thunder-bolt, (Rāghava) swiftly 
smote on Rāvana's spacious and shapely chest with a shaft 
resembling Vajra and the thunder holt. And—that the king 
hero—who had not smarted nor shaken under the impetus 
of Vajra and the thunder-bolt,—assailed with the arrow of 
Rāma and agonised in consequence, shook and lost hold of 
his bow. And seeing him overwhelmed, Rāma took up a 
flaming half-moon, and with the same at once severed the 
sun-bright tiara of the high-souled sovereign of the Rākshasas. 
And Rāma in the encounter addressed the lord of Rākshasas, 
resembling a serpent bereft of venom, shorn of his splendour, 
like unto the sun shrouded (in mist),—without his wonted 
grace, and having his entire tiara riven—saying,—"Thou hast 
(in battle) performed high and dreadful deeds,—and hast also 
(in the conflict) slain my foremost heroes. And therefore I 
know thou art fatigued. And for this reason it is that I will 
not with my shafts bring thee to the door of Death. Go thou. 
I know [#]_ that thou art worn out with fight. Therefore, O king 
of night-rangers, enter Lankā. Having a little respite, do 
thou depart on thy car along with thy bowmen. Afterwards, 
mounted on thy car, shalt thou behold my power". And 
thus addressed, the king, with his pride and joy defeated, 
with his bow severed, and his steeds and charioteer killed, 
himself smarting under shafts,—and having his crown 
splintered,—speedily entered Lankā. And on that foe of the 
deities and the Dānavas—the puissant lord of the 
night-rangers—entering (into Lankā), Rāma rendered the monkeys 
along with Lakshmana hale in that fierce conflict. And 
at the break-down of that foe of the immortals, the celestials 
and the Asuras, the ghosts and the Cardinal points, and all the 
mighty serpents together with the oceans and the creatures 
inhabiting earth and water, felt exceedingly delighted. 

.. [#] The mountain so named. 

.. [#] This meaning is the commentator's. 

.. [#] Some other than the celebrated hero slain by Rāma at the very outset of his sojourn in Dandaka.—T. 

.. [#] On account of lapises set on it. 

.. [#] Having, according to the commentator, *goodly* persons. But *dehavadvi* is literally *having bodies*; and this sense, with reference to spirits, I fancy, fits in with the context.—T. 

.. [#] The generallissimo of the celestials.

.. [#] The mountain so named. 

.. [#] *Bhujāntaram* is vague. It may also mean *the chest*.—T. 

.. [#] The Asura—Vāli. 

.. [#] *Jānāmi*—lit. *I know*. The commentator says that here this word means *I permit*. But the literal sense answers.—T. 

SECTION LX. 
```````````

And entering the city of Lankā, the king afflicted with 
the fear of Rāma's arrows, with his pride humbled, was 
undergoing great torments. And overpowered by the 
high-souled Rāghava, the king resembled an elephant defeated by 
a lion or a serpent defeated by Gāruda. And remembering 
Rāghava's arrows resembling a comet risen at the universal 
wreck, and of the splendour of live lightning, the 
Rākshasa-chief was aggrieved. And seated on a superb golden 
seat, Rāma, eying the Rākshasas, spoke,—"Forsooth all 
the austere asceticism I have performed goeth for 
nothing, for although resembling the redoubtable Indra, I 
have been overcome by a mortal. And this dire speech of 
Brahma also reverts to my remembrance,—'Know thou that 
thy fear cometh from a human being. Thou art incapable of 
being slain by deities and Dānavas, Gandharvas, Yakshas, 
Rākshasas and serpents. But thou hast not asked for 
immunity from men.' And I deem even this son of Daçaratha 
as the occasion of my fear. And I was formerly cursed by 
that lord of the Ikshwaku line—Anaranya—saying,—'O 
worst of Rākshasas, a person shall spring in my race, who, 
O wicked-minded one, shall slay thee in battle along with 
thy sons and courtiers and forces and horses and charioteers.'
And I was also cursed by Vedavati, who was formerly 
outraged by me. And she is (perchance) born as the exalted 
daughter of Janaka. And what had also been uttered by Umā 
and Nandiçwara and Rambha and Varuna's daughter, [#]_ hath 
come to pass. [#]_ And taking note of this, ye should strive 
(to the uttermost.) And let the Rākshasas be posted at the 
gateways, highways, and the walls. And do ye wake up that 
destroyer of the pride of the deities and the 
Dānavas—Kumbhakarna, endowed with unparalleled gravity, overwhelmed 
with the curse of Brahmā". And seeing himself worsted and 
Prahasta also slain, that Raksha endowed with dreadful power 
issued his orders to that fearful force. "Do ye vigilantly 
guard the gates and mount the wall. And do ye wake up 
Kumbhakarna come under the sway of slumber. And 
deprived of his senses through lust, he sleepeth secure. And 
the Rākshasa sometimes sleepeth nine, seven, ten, or eight 
months away. Of measureless might he hath slept for nine 
months. And foremost of all the Rākshasas in fight, that 
long-armed one shall speedily slay the monkeys as well as 
the princes. He is a very banner in battle, and the crown of 
all the Rakshas. But intent on common pleasure, 
Kubhakarna, with his senses stupified, sleepeth ever. I have been
worsted in fierce fight by Rāma; but on Kumbhakarna being 
awakened, my grief shall go. If he doth not help me in such 
high peril, what shall I do with his strength resembling the 
strength of Sakra himself?" Hearing the speech of 
the lord of the Rākshasas, the Rākshasas, bestirring 
themselves, went to the abode of Kumbhakarna. And desired by 
Rāvana, those feeding on flesh and blood went off hurriedly, 
taking perfumes and wreaths and a mass of food. And 
entering Kumbhakarna's charming cave having a wide 
gateway, measuring a *yojana* breathing around perfumes 
of flowers,—those highly powerful ones, pushed off by 
Kumbhakarna's breath, with the utmost energy they could 
summon up stood their ground and entered the cave. And 
then entering that charming cave having floors paved with 
gold and gems, those Nairitas endowed with great strength, 
saw that one of dreadful prowess, lying down. And then 
they together set about waking up the slumbering 
Kumbhakarna looking like a hill extended,—and sunk in profound 
slumber; with his body having its down standing on end; 
lying down; like a sighing serpent; rolling people [#]_ with his 
powerful breath,—reposing; possessed of dreadful prowess; 
having a huge nose; of a person vast as the nether sphere; 
lying stretched at length; smelling of fat and blood; decked 
with golden *angadas*; and waring a diadem endowed with the 
splendour of the Sun. And (they) saw that subduer of 
enemies and foremost of Nairitas—Kumbhakarna. And then 
they piled up Meru-like animals for conferring rare 
gratification, and heaps of deer and buffaloes and boars. And the 
Rākshasas made an astounding heap of rice. And then the 
enemies of the immortals put up before Kumbhakarna jars of 
blood and various kinds of food, and smeared that repressor 
of foes with excellent sandal, and made him inhale perfumes 
and the aroma of wreaths. And they made (the place) rife 
with the incense of *dhupa*, and extolled that smiter of 
enemies. And then the Yātudhānas roared around here and 
there like clouds. And they winded conchs beaming 
moon-like. And they incapable of being beaten shouted 
in full chorus. And the night-rangers shouted and struck 
at their arms with their hands and began to pull him. 
And for rousing Kumbhakarna, mighty was the din that 
they raised. And hearing those loud sounds of conchs and 
drums and *panavas*; and those proceeding from persons 
striking at their arms with their hands; and leonine 
roars,—rushing on all sides and riving the very heavens,—birds 
suddenly dropped down. And when the high-souled 
Kumbhakarna sleeping soundly did not awake at that terrific tumult, 
the Rākshasas took up *Bhushandis* [#]_ and maces. And then 
the Rākshasas, drawing near, smote Kumbhakarna sleeping 
sweetly in the chest with mountain-peaks, maces and clubs. 
But the Rākshasas could not stay before Kumbhakarna owing 
to the hurricane heaving at his breath. Then tightening 
their cloth [#]_ (about their waist), those Rākshasas of dreadful 
prowess sounded *mridangas* and *panavas*, conchs and 
kumbhas. And ten thousand Rākshasas together surrounded 
that one resembling a heap of dark-blue collyrium and fell 
to rousing him. But albeit assailed with shouts and smit 
with weapons, he did not wake up. And when they succeeded 
not in rousing him, they more than ever exerted themselves. 
And then they smote him with horses and camels, and mules 
and snakes, rods and lashes and hooks, and with might and 
main sounded kettledrums and conchs and *mridangas*. And 
they struck his body with innumerable huge blocks of 
wood. And summoning up their dearest energy, they dealt 
him blows with maces and clubs. And at that mighty uproar, 
entire Lankā was filled with her woods and hills; yet he 
did not wake up. And then they simultaneously sounded a 
thousand kettle-drums beaten with sticks of polished gold. 
And coming under the sway of the curse, [#]_ when that one sunk 
in slumber did not wake up, the night-rangers were wrought 
up with wrath. And overcome with choler, they endowed with 
dreadful prowess addressed themselves vigorously to 
awakening him; and others put forth their energy. And others smote 
the kettle-drums, and others set up loud cries. And others 
cut off his hair, and others bit his ears. And others poured 
into his ears a thousand vessels of water. But Kumbhakarna 
come under the spell of a mighty slumber did not wink. And 
others—strong ones—armed with poniards (*kutas*) and maces, 
made their poniards and maces alight on his person. And 
struck with *sataghnis* bound with cords, [#]_ that huge-bodied 
one did not wake up. And then when a thousand elephants 
rushed against his body, recovering his consciousness, he 
awoke. And assailed with mountain-peaks and trees descending 
on his body, he, without minding those tremendous blows,—on 
sleep having been dispelled, suddenly got up, 
yawning,—suffering the pangs of hunger. And then that night-ranger 
resembling an elephant or a serpent or a mountain-peak, 
casting about his arms superior in force to the thunder-bolt 
itself, and opening his deformed mouth like unto that of a 
mule, yawned (again and again). And as he yawned, his 
mouth resembling the subterraneous regions, looked like the 
Sun stationed at the summit of Meru. And that 
night-ranger possessed of unwieldly strength woke up, yawning. 
And the breath that he breathed resembled a storm raging in 
a mountain. And then as he sat up, Kumbhakarna's form 
appeared like that of the Destroyer himself at the universal 
wreck,—intent upon consuming all creatures. And the large 
eyes of that one, resembling a live flame and endowed with 
the splendour of lightning, appeared like a pair of glowing 
planets. And then they pointed unto him all those heaps of 
edibles, various and profuse,—bears and buffaloes,—and that 
powerful (Rākshasa) fell to. And hungering, he fed on flesh 
and athirst, drank blood. And then that enemy of Sakra 
drank vesselfuls of fat and blood. And concluding that he 
was replete, the night rangers came up; and bowing down 
their heads, stood circling him on all sides. And then with 
his eyes discolored and drooping from drowsiness, he casting 
his eyes around, addressed those night-rangers. And that 
foremost of Nairitas cheered all those Nairitas; and surprised 
at his having been roused,—spoke unto the 
Rākshasas,—"Why, being honored, have I been awakened by you? Is it 
well with the king? Or hath any fear sprung up here? Or 
hath a mighty fear presented itself forsooth from among 
others; for which I have been speedily awakened by you? 
This very day will I uproot quite the fear of the sovereign of 
the Rākshasas. I will split up the great Indra himself,—or 
make Fire himself give up his heat. One doth not awaken 
my like for a light cause. Therefore do ye give the real 
truth of the cause of your awakening me". Thereat a 
minister of the king, named Yupāksha, with joined hands said 
unto that humbler of foes—Kumbhakarna—wrought up with 
wrath, who was thus speaking,—"No fear anywise springs to 
us from the Deities. But, O king, a great fear doth cross 
us, coming from a mortal. And never fear so cometh unto 
us anywise from Daityas or Dānavas, as it hath arrived from 
a man, O king. This Lankā hath been hemmed in by 
monkeys resembling mountains. And terrific is the terror 
that cometh even from Rāma scorched with fire springing 
from the ravishment of Sitā. Ere this by a single monkey 
was this splendid city burnt down. And the prince Aksha 
hath been slain along with his following and elephants. And 
that thorn in the sides of deities, that lord of the 
Rākshasas—Pulasta's son himself—hath been set free in conflict by Rāghava 
endowed with the splendour of the Sun,—saying—-'Go thou.' 
And what had been done unto the king by neither the gods 
nor the Daityas nor yet the Dānavas, hath been done 
by Rāma; and he hath been set free, having come to a pass 
imperilling his life". Hearing Yupāksha's speech and hearing 
of the defeat of his brother, Kumbhakarna, with his eyes 
whirling, spoke unto him, saying,—"To day, O Yupāksha, 
after vanquishing in battle the monkey-army together with 
Lakshmana and Rāghava, shall I see Rāvana. And I shall 
regale the Rākshasas with the flesh and blood of the monkeys, 
and myself drink the blood of Rāma and Lakshmana". 
Hearing his words as he haughtily spoke thus with his spirit 
of insolence magnified by much, that foremost of the Nairita 
soldiers, Mahodara, with joined hands observed,—"O 
long-armed one, having at first heard Rāvana's words and considered 
their justice or otherwise, thou wilt afterwards defeat the 
foe in fight". Hearing Mahodara's words, the exceedingly 
energetic and mighty (Kumbhakarna) surrounded by the 
Rākshasas, prepared to depart. And having roused from his 
slumbers that one of terrific prowess having dreadful 
eyes,—the Rākshasas speedily arrived at the residence of the 
Ten-necked one. And presenting themselves before the 
Ten-necked one seated on a superb seat, all the night-rangers 
spoke with joined hands,—"O lord of the Rākshasas, thy 
brother, Kumbhakarna, hath been roused. Shall he march 
from there; or wilt thou see him come here?" Thereat, 
Rāvana, pleased, spoke unto those Rākshasas who had 
presented themselves,—"I wish to see him here, and do ye 
honor him fittingly". Thereat, saying 'So be it', the Rākshasas, 
directed by Rāvana, going back, spoke unto 
Kumbhakarna,—"That foremost of all the Rākshasas—the king—wisheth to 
see thee. So mind thou going, and gladden thy brother". 
And the irrepressible Kumbhakarna possessed of prodigious 
prowess, learning the mandate of his brother, saying,—'So 
be it,'—rose up from his bed. And washing his face, and 
having bathed, that one, feeling refreshed and enjoying 
exceeding exhilaration of spirit,—wishing to drink, urged (the 
Rākshasas) to bring the nerve-conferring draught. And then 
the Rākshasas, at the command of Rāvana speedily procured 
wine and various kinds of viands. And having drunk two 
thousand vessels (of wine), he prepared to go. And slightly 
swolen and flushed, Kumbhakarna, attaining access of strength 
and fire, waxed wroth, and resembled the Doom and 
Destroyer—Yama himself. And striding to the residence of his 
brother backed by the Raksha force, Kumbhakarna shook 
the earth with his tread. And illuming the highway with 
the splendour of his person, like the thousand-rayed (Sun) 
discovering the earth with his rays, (Kumbhakarna) went on, 
engirt around by joined hands resembling wreaths,—like 
Satakratu [#]_ going to the abode of the Self-sprung. And 
suddenly seeing that slayer of foes of immeasurable 
prowess, resembling a mountain-summit,—walking along 
the highways, the wood-rangers stationed outside (the 
monkey-camp), along with the leaders of bands, were seized 
with affright. And then some sought the shelter of Rāma, 
worthy of being so sought; and some, stricken (with panic), 
dropped to the earth; and some, suffering (from fear), lied to 
the cardinal points; and some through stress (of 
apprehension) lay down on the ground. And seeing that one 
resembling a very mountain-peak, decked with a diadem, 
seeming to touch the Sun himself with his energy, of colossal 
altitude, and wonderful to behold,—the wood-rangers, 
tormented with fright, began to scamper on all sides. 

.. [#] Punjikasthalā.

.. [#] Punjikasthalā cursed Rāvana that he should come by death if he should use violence on a woman against her inclination. Rāvana had *not* been cursed by Rambhā herself, but by Nala Kuvera in *her* interest. 'Thy head shall be sundered in seven when thou forcest a female against her will.' Umā had cursed Rāvana that for a woman he should meet with death on the shaking of the peak of Kailaça.—Nandiçwara had cursed him that as he had slighted and scoffed at him, he should find his fate at the hands of the monkeys, being emanations of himself.—T. 

.. [#] An instance of the material sublime unsurpassed in all literature. Kumbhakarna himself is the emblem of the material as contrasted with the spiritual typified by Rāma.—T. 

.. [#] A variety of the mace. 

.. [#] Another reading is, *Tatah prapuritāh gārham*—then densely filling the cave—T. 

.. [#] Brahma had cursed him, as will appear afterwards.—T.

.. [#] What does this mean? 

.. [#] Lit. *him of an hundred sacrifices*—an appellation of Indra.—T. 

SECTION LXI. 
````````````

And then the exceedingly energetic Rāma possessed of 
prowess, taking his bow, saw Kumbhakarna, having a huge 
body and decked with a diadem. And seeing that foremost of 
Rākshasas looking like a mountain; filling all the heavens as 
formerly Nārāyana had done; resembling clouds charged with 
rain; and adorned with golden *angadas*,—the mighty army of 
monkeys began to run away at the top of its speed. 
Seeing the army scamper and the Rākshasa swelling, Rāma 
struck with surprise, said unto Bibhishana,—"Who is that 
tawney-eyed one, decked with a diadem, and looking like a 
hill? And in Lankā the hero appeareth like a mass of clouds 
embosoming lightning. And alone he seemeth like an ensign 
of the Earth; and seeing him the monkeys dart away hither and 
thither. Tell me who he is,—whether a Raksha or an Asura. 
The like of him mine eyes had never before lighted on". 
Accosted by the king's son—Rāma of untiring deeds—the 
exceedingly wise Bibhishana said unto Kākutstha,—"By whom 
in battle Vivasçwata's offspring [#]_ and Vāsava himself had been 
vanquished, this is he—the wondrous powerful 
Kumbhakarna—son unto Viçravān. No Rākshasa is there that equalleth this 
one in size. O Rāghava, this one in battle hath brought down 
Dānavas and Yakshas and Serpents [#]_ and flesh-feeders and 
Gandharvas and Vidyādharas and Pannagas [#]_ by thousands. 
The immortals themselves thinking the dart-handed and 
fierce-eyed Kumbhakarna possessed of great strength, as the 
Destroyer himself,—were overwhelmed with stupor and were 
foiled in their exertions to slay him. The exceedingly 
powerful Kumbhakarna is mighty by nature: the strength of other 
redoubtable Rākshasas is owing to boons obtained by them. 
As soon as this high-souled one was born and was a babe, he 
began to devour up countless creatures by the thousand. 
And on these having been devoured, creatures, afflicted with 
affright consequent on those having been eaten up, sought 
the shelter of Sakra and told him what had happened. And 
thereat the great Indra, waxing wroth, smote Kumbhakarna 
with the whetted levin. And hit at with Sakra's 
thunderbolt, that high-souled (hero) shook, and in wrath set up roars. 
And hearing the roars of the Rākshasa—Kumbhakarna—as 
he kept crying, creatures, seized with fear, were greatly 
agitated. And thereat, enraged with the great Indra, the 
mighty Kumbhakarna plucking a tusk of Airāvata, hurled it 
at Vāsava's chest. And with blood overflowing his person, 
Vāsava looked as if aflame. And thereat, all of a sudden the 
gods and the Brahmarshis and the Dānavas were dispirited. 
And then they informed the lord of creatures touching the 
ravages of Kumbhakarna, and informed the gods about 
Kumbhakarna's devouring up creatures, destroying asylums 
and outraging others' wives. "If this one devour creatures 
constantly, in a short space the world would be empty of 
any". Hearing Vāsava's speech, the Great-father of all 
called up [#]_ the Rākshasas and saw Kumbhakarna (before him). 
And seeing Kumbhakarna, Prajāpati [#]_ was seized with 
exceeding great fear. And then, pacifying Kumbhakarna, 
the Self-sprung addressed him, saying,—"Forsooth for 
compassing the destruction of creatures, hast thou been begot by 
Paulasta. [#]_ Therefore from this day forth, thou shalt lie down 
as one dead". Stricken with the curse of Brahma, 
Kumbhakarna fell down before the Lord. Then, extremely agitated, 
Rāvana said,—"Thou hewest down a golden tree when about 
to bear fruit. O lord of creatures, thou ought not to curse 
thus thine own grandson. Thy words will never go for 
naught; sleep he will, without doubt. But do thou appoint 
a time for his sleeping and one for his awaking". Hearing 
Rāvana's speech, the Self-sprung said,—"Having slept for 
six months, he shall wake for one day. And for a 
single day, that hero, coming under the influence of hunger, 
shall range the earth, opening his mouth wide open, and 
devouring people like a fire that hath spread far and 
wide. And now king Rāvana struck with terror at thy 
prowess, encompassed with peril, hath waked up 
Kumbhakarna. And that hero possessed of dreadful prowess, 
wrought up with high wrath, sallying forth from his 
camp, rusheth about, eating up monkeys. And soon as the 
monkeys see Kumbhakarna, they fly away. And How 
can they resist in battle the enraged Kumbhakarna? Do 
thou tell the monkeys this is an uplifted engine. Thus 
assured, the monkeys shall take heart". Hearing Bibhishana's 
words informed with reason and tending to the good (of the 
monkeys), Rāghava then addressed general Nila; 
saying,—"Let you, monkeys, equipped with weapons and holding 
hill-tops in your hands,—and furnished with mountain-summits 
and trees and rocks, stay, occupying the highways and the 
bridges". Thus instructed by Rāghava, that powerful 
monkey, Nila—general of the forces—accordingly issued his 
orders to the monkey-hosts. And then Givāksha and Sarabha 
and Hanumān and Angada, themselves endowed with the 
splendour of mountain-summits, taking up mountain-tops, 
drew towards the gateway. And hearing Rāma's words, [#]_ the 
heroic monkeys inspired with intrepidity, fiercely fell on the 
foe with trees. And then that dreadful army of monkeys, 
upraising crags and holding trees in their hands, appeared 
like mighty masses of scowling clouds bordering a mountain. [#]_ 

.. [#] Yama—son of Vivaçwata or the Sun.

.. [#] *Bhujangāh*:—semi-divine serpents.

.. [#] Semi-divine serpents. 

.. [#] *By reciting a certain scriptural formula*.

.. [#] *Lit.*—lord of creatures.

.. [#] Viçravā.

.. [#] Namely, "that is an uplifted engine". 

.. [#] This is apt, seeing that Lankā was situated on a hill.—T. 

SECTION LXII.
`````````````

And that tiger-like Rākshasa possessed of prowess, 
(still) under the influence of slumber, strode along the 
picturesque highway. And that exceedingly unconquerable one, 
surrounded by thousands of Rākshasas, went on, showered 
with blossoms from the houses (standing by). And then he 
saw the grand and graceful residence of the lord of the 
Rākshasas, having golden networks and sun-bright to behold. 
And entering the mansion of the Rākshasa sovereign, like 
the sun entering into a mass of clouds, he saw his elder brother 
seated at a distance; even as Sakra sees the Self-sprung 
seated. And Kumbhakarna surrounded by numbers of 
Rākshasas, entered his brother's abode, making the very earth 
tremble with his tread. And arriving at the abode and 
passing the entrance, he saw his superior anxiously seated on 
the car, Pusphaka. Seeing Kumbhakarna come, the 
Ten-necked one, exceedingly rejoiced, raised him up and drew 
him near himself. And then the exceedingly mighty 
Kumbhakarna saluted the feet of his brother and said,—"What 
dost thou say?" Thereat, delighted, Rāvana, springing up, 
again embraced (his brother). And embraced (by his brother), 
and duly greeted by him, that brother (of 
Rāvana)—Kumbhakarna seated himself on a shining and superb seat. 
And seating himself on that seat, the wondrous powerful 
Kumbhakarna, with his eyes reddened in wrath, addressed 
Rāvana, saying,—"O king, why, honoring me, hast thou 
awaked me? Tell me, whence springeth thy fear? And 
who shall be a ghost?" [#]_ Thereat, Rāvana, waxing wroth, 
and with his eyes rolling in rage, said unto Kumbhakarna, 
seated,—"O highly powerful one, thou hast slept away a long 
space of time. And having been asleep, thou dost not know 
the great fear of mine springing from Rāma. This graceful 
son unto Daçaratha possessed of strength, along with 
Sugriva, having crossed the ocean, is destroying our race. 
Alack! see in own Lankā, woods and forests have been 
flooded with an ocean of monkeys coming without any ado 
by the bridge (which they have constructed). Those 
Rākshasas that were prime, have been slain in battle by the 
monkeys; but I find no destruction of the monkeys in fight. 
Nay, the monkeys have never been before even vanquished 
(by the Rākshasas) in battle. And therefore hath this fear 
sprung up (in my heart). Save me from this, O exceedingly 
powerful one. Do thou now destroy these. It is for this 
that I have roused thee. Do thou, favoring me, whose 
exchequer is empty, save this city of Lankā, having only 
young folks and the aged left. And, O long-armed one, do 
thou perform thy dearest acts in behalf of thy brother. And, 
O subduer of enemies, I had never before said so unto my 
brother. In thee is my affection and great is the probability 
of thy succeeding. In the wars of the celestials and Asuras, 
O foremost of Rākshasas, countless were the celestials that 
thou as an antagonist hadst beaten. Therefore, O thou of 
dreadful strength, summon thy entire energy. Him find I not 
among all beings, who is thy peer in prowess. And, O lover 
of battle! O dear unto friends, as thou likest, do this beloved 
good office, this prime benefit, unto me. By thy own energy, 
smite the hostile hosts, even as a mighty and strong wind 
(scattereth away) autumnal clouds. 

.. [#] *Having been slain by me.* 

SECTION LXIII. 
``````````````

Hearing the lament of the king of Rākshasas, 
Kumbhakarna, laughing, said,—"That evil which on the 
occasion of the conclave we had seen, hath befallen thee, who 
hast passed by what was fraught with thy good. Even as a 
sinner reapeth perdition, verily hath the fruit of thine 
unrighteous act found thee. At first, O mighty king, thou 
didst not ponder over this course of conduct; nor, from pride 
of prowess, didst thou at all take note of the evil thereof. 
He that doeth last what should be done first, and first what 
should be done last, is ignorant of what is prudence and what 
not. Acts not performed in harmony with season and place, 
like unto acts performed counter to season and place, are the 
occasions of misery, and resemble clarified butter poured 
into fire that hath not been sanctified. He stayeth well in 
the path that, in consultation with his counsellors, ascertained 
the five ways touching the three kinds of action. [#]_ The king 
that aided by his own intelligence as well as his counsellors 
acteth after reflection in consonance with the science of 
polity, that distinguished his friends (from his foes), and, 
lord of the Rākshasas, that seasonably [#]_ pursueth 
righteousness, or profit, or desire,—or any two, or all these 
combined,—truly hath understanding. [#]_ But the king or the 
heir-apparent, that, having heard what is prime among the three, 
doth not understand, hath spent his time in vain on his 
erudition. He that, controlling his own self, consulteth 
with his counsellors seasonably touching gift, forbearance, 
difference and prowess, as well as virtue, profit and 
desire,—doth not in this world come by calamity. Perceiving the fair 
fruit (of a line of action) accruing to him here, a king should 
act in consultation with counsellors endowed with 
intelligence and versed in the import of things. Not 
understanding the sense of the scriptures, persons possessed of beastly 
intelligence,—entering into the heart of their 
counsellors,—are inspired with a desire of speaking out of sheer volubility. [#]_ 
Albeit uttered needfully, the speech of those that are ignorant 
of learning and the knowledge of the sense of things,—and 
who are intent upon attaining abounding affluence,—should 
not be acted upon. And those—spoilers of business—who 
from recklessness talk of pernicious as if profitable,—should 
certainly be rejected as counsellors. Some 
counsellors—destroyers of their masters—joining intelligent enemies (of 
their lords), act in a way opposed to their interests in this 
world. Their lords, at the hour of consultation, by their 
behaviour should know these counsellors—enemies in the 
guise of friends—who have been won over (by the opposite 
party). Even as the fowls of the air enter the hole in the 
Krauncha, [#]_ enemies find an easy entrance into the 
shortcomings of him that is fickle [#]_ and that rusheth into act 
without heed. He that disregarding his foe, omitteth to 
guard himself, cometh by disasters and loseth his place. Even 
what had been advanced by thy beloved [#]_ and my younger 
brother, is fraught with our welfare. Do thou now what thou 
wishest". Hearing Kumbhakarna's words, the Ten-necked 
one knit up his brows, and, wrought up with wrath, said 
unto him,—"I am worthy of being honored by thee, like thy 
superior. What needs this verbal travail? Do thou what is fit. 
Vain is the mention now of what I did either through stupor 
or delusion or pride of prowess. Now bethink thee of what 
is proper. Do thou through thy prowess assuage the sorrow 
of mine springing from my impolitic conduct, if thou cherishest 
any feeling for me, if thy strength stayeth, and if thou deemest 
this business of mine as by far more momentous unto thee. 
He is a friend that succoureth one fallen in distress and is 
undergoing affliction; and he acts friendly that helpeth a 
person lapsing from the path of morality". As he was 
speaking thus in words sedate yet severe, Kumbhakarna, 
concluding that Rāvana was delighted, made his remarks mildly. 
And seeing his brother extremely sorry, Kumbhakarna, 
pacifying him, gently said,—"O king, intently hear my words, 
O repressor of foes! O lord of Rākshasas, banish this 
sorrow, and casting away thy wrath, return thou to nature. 
And, O king, so long as I live, thou must not suffer thy heart 
to fare thus. Him will I slay for whom thou grievest. But 
whatever condition thou mayst be in, I must tell what is for 
thy welfare; and therefore from sentiment of friendship as 
well as from fraternal affection I have spoken thus unto thee, 
O king. And what a friend from affection should do at a 
time like this, I shall do the same. See the havock I spread 
among the foes in fight. And, O long-armed one, behold, on 
Rāma having been slain by me on the edge of battle along 
with his brother, the monkey-army in headlong flight. And 
to-day seeing Rāma's head brought by me from the field, be 
thou, O long-armed one, happy; and let Sitā be overwhelmed 
with woe. And let those Rākshasas in Lankā who have had 
their kindred slain (in battle), see that dear sight—Rāma 
slain (in fight). And to-day shall I slaying the enemies in 
battle, wipe the tears of those who mourn their friends slain 
and are overwhelmed with grief. To-day behold the lord of 
monkeys—Sugriva—resembling a mountain or a mass of 
clouds lighted up by (the living) sun,—lying stretched on the 
field. But why, O sinless one, albeit comforted by these 
Rākshasas eager for slaying Daçaratha's son, as well as by 
me,—dost thou persist in thy sorrow? Rāghava forsooth 
shall slay thee after slaying me. But, O lord of Rākshasas, 
I cannot come by grief [#]_ (at Rāghava's hands). O repressor 
of foes, do thou now command me, O thou of unparalleled 
prowess, thou needst not thyself face the foe in fight. I shall 
abolish thy foes endowed with redoubted might. If even 
Sakra himself, and Yama, and the god of Fire, and the god 
of Wind, and Kuvera, and Varuna—shall range themselves 
against me, them shall I encounter in fight. Purandara 
himself is seized with fright at sight of me, having a body 
measuring a mountain,—equipped with sharpened 
spears,—furnished with sharp teeth,—and setting up shouts. And who 
wishing to save himself shall be able to stay before me as I 
casting away my weapons keep pounding my enemies with 
celerity? No need of the dart, or the mace, or the sword, or 
whetted arrows. I shall with my bare arms alone slay (Rāma) 
along with the thunderer himself. If Rāghava bear the impetus 
of my blows, then shall the vollies of my shafts drink his 
life-blood. Why, O king, while I remain, dost thou burn in 
anxiety? And I am ready to sally out for compassing the 
destruction of thine enemies. Cast off all terror of Rāma. I 
shall slay in battle Rāghava and Lakshmana and the 
exceedingly powerful Sugriva and the Raksha-destroying Hanumān, 
who made Lankā blaze. I shall eat up the monkeys present 
in the encounter. And signal is the celebrity that I shall 
confer on thee. And, O king, if thy fear springs from Indra 
or the Self-create, even the immortals shall measure their 
lengths on the earth when I am wrought with rage. And I 
shall subdue Yama himself and devour the God of Fire. And 
I shall bring down the very welkin garnished with stars. And 
I shall slay Satakratu and drink up the abode itself [#]_ of 
Varuna. And I shall crush the mountains and rive the earth. 
And to day let all creatures as they are being eaten up, 
witness the prowess of Kumbhakarna, after he hath slept for 
a long time. Even the celestial regions do not suffice for me 
as my fare. I go for securing felicity ushuring in pleasures 
plenteous flowing from the destruction of Daçaratha's son. 
And slaying Rāma along with Lakshmana, I shall eat up all 
the foremost of monkey-bands. Make merry, my king; to-day 
drink Vāruni. Enjoy pleasures, banishing sorrow. And 
to-day on my having despatched Rāma to the mansion of 
Yama, Sitā shall come under thy control for good". 

.. [#] The five ways are (1) the means of commencing an act (2) person, thing and wealth, (3) division of season and place, (4) providing against mischance, (5) success. The three kinds of action are treaty, war, etc. All this is nebulous; and the commentator is sadly reticent over this extremely important passage.—T. 

.. [#] Religion is to be sought in the morning, profit in the afternoon, and desire at night,—so the commentator.—T. 

.. [#] One is at sea in the midst of these formless generalities. The tantalised intellect makes a desperate attempt to grasp the body of the shadow seeming substance, but the empty air mocks his pains. A translator, however, is fast bound to the oar and must pull on, will be, nil he.—T 

.. [#] The sense is obscure, and the commentator does not help me.—T. 

.. [#] The hole indented by Skanda the celestial generallissimo in the mountain named in the text.—T. 

.. [#] *Chapalā—fickle*. The commentator, however, reads between the lines. According to him the epithet means—*he that is pleased with speech immediately agreeable*. But the received sense answers.—T. 

.. [#] Rāvana's principal queen, Mandodari. 

.. [#] *Santāpam gachchheyam—come by grief*. According to the commentator *santāpa* means *fear*; and the sense is: *I entertain no fear (on account of Rāma).—T.* 

.. [#] Ocean.

SECTION LXIV. 
`````````````

Hearing the speech of the huge-bodied, long-armed and 
mighty Kumbhakarna, Mahodara said,—"O Kumbhakarna, 
although sprung in a noble line, thou art wondrous haughty 
and of a vulgar form; and thou art not everywhere 
competent to discern thy course. It certainly cannot well 
be that the king cannot distinguish between proper and 
improper; but thou hast from thy youth upwards been insolent; 
and thy joy is in talking perenially. But the foremost of 
the Rākshasas is versed in place and increase and 
injury,—and knoweth the duties touching season and place,—and how 
to advance his own party and lower that of the foe. But what 
person ever acteth according to what is proposed feebly [#]_ by 
one having strength, yet of inferior intelligence, and who 
hath never respected the aged? And thou art not naturally 
competent to understand what thou thyself sayest touching 
the opposed virtue, profit and desire. Verily action is the 
spring of all agencies of happiness or misery; and it is only 
those that act either well or ill that reap the results of their 
acts. Virtue, [#]_ and interest [#]_ bring about emancipation as 
well as heaven and prosperity. But evil cometh from 
unrighteousness and harms spring therefrom. [#]_ People reap 
the fruit of their acts in this world or the next; but the fruit 
of desire is reaped readily. Therefore should a king set about 
attaining his desire. And this also had we advised thee with 
our soul. And what is the harm that one should display his 
prowess before a foe? Dost thou show the reasons for thy 
taking the field alone? But I shall point thee out what is 
improper and unreasonable in this (proposed) course. How 
shalt thou alone vanquish that Rāghava who formerly routed 
in Janasthāna innumerable Rākshasas possessed of exceeding 
strength? Dost thou not to-day in the palace behold those 
powerful Rākshasas that had been beaten in 
Janasthāna,—cowed down in fear? Alas! thou wishest to awake 
Rāma,—son unto Daçaratha—knowing full well that he resembles an 
enraged lion or a sleeping serpent. But whom doth it behove 
to confront him ever flaming in energy, difficult of being 
approached when enraged,—and unbearable even like Death 
himself? On approaching the foe, this whole host itself shall 
be imperilled; and therefore, my child, thy marching alone 
doth nowise recommend itself to me. Who is there that, albeit 
weak bent on renouncing his life, wisheth to bring under 
subjection a foe that is powerful,—as if he would act with 
reference to one that is inferior? O foremost of Rākshasas, 
why dost thou wish to fight with him whose peer there is 
none among men, and who is equal to Indra and Vivaçwata 
himself?" Having said this unto Kumbhakarna wrought up 
with wrath, Mahodara addressed that destroyer of 
creatures—Rāvana—in the midst of the Rākshasas,—"Having already 
obtained Vaidehi, why dost thou delay? If thou wishest it, 
Sitā shall come under thy control. I have perceived a way 
as to how Sitā may smile upon thee. Do thou listen; and 
should it please thee, act thou accordingly. Do thou proclaim 
it about that I and Dwijibha and Sanhrādi, and Kumbhakarna 
and Vitardana—these five—are marching for compassing the 
destruction of Rāma. And we, marching out, shall battle 
with Rāma, putting forth our uttermost. And if we succeed 
in securing victory, no expedient need we resort to (or 
bringing Sitā round). But if our foe live after fight and we 
also having fought the fight, then shall we do what I conceive 
in my mind. We shall come hither from the field, bathed in 
blood, and having our bodies cleft with arrows marked with 
the name of Rāma. And we shall give out that both Rāma 
and Lakshmana have been eaten up by us. And then we 
shall hold thy feet, saying,—'Do thou gratify us.' Then, 
king, do thou through Gajaskandha publish it all round that 
Rāma hath been slain along with his brother and the army. 
And, O repressor of foes, (pretending to be) well pleased, do 
thou dispense—viands, and servants, and objects of 
enjoyments, and wealth unto thy retainers; and unto the many 
heroes and warriors distribute wreaths and attires and 
unguents. And do thou (simulating) delight, drink. And on 
this report—name that Rāma hath been eaten up by the 
Rākshasas along with his friends,—having spread round and 
round and entering (the açoka wood), and soothing and 
pacifying Sitā in solitude, allure her with corn and riches and 
gems. By this deceit, O king, working powerfully through 
Sitā's sorrow, she, albeit unwilling, shall, having lost her lord, 
come under thy control. Losing her charming husband, she 
from despair and female frailty, shall come under thy sway. 
Having formerly been brought up in happiness, she, although 
worthy of felicity, (ultimately) had come by misfortune. And 
now finding happiness to be in thy custody, she shall 
unreservedly come over to thee. In my opinion this is the 
properest course to follow. As soon as thou seest Rāma, 
evil shall befall thee. Remain here. Do not wish (to go to 
the field). By refraining from fight, thou shalt acquire great 
good. And, O lord of people, by conquering the foe without 
battle, thou without losing thy forces and putting thyself to 
peril, thou, O lord of earth, shalt attain fame and high 
religious merit, and prosperity and renown for ever and for ever. 

.. [#] *Vaktum açakyam—incapable of saying*. But what sense can be attached to—"What man acteth according to what is *not* advanced by one having strength......aged?" I therefore venture to render the passage—*feebly proposed—i.e. proposed with vascillation or half-heartedly.—T.* 

.. [#] The maxims enunciated by this counsellor are hardly all of a piece. The text may have been tampered with.—T. 

.. [#] Artha means sacrifices, gifts, &c., which are capable of being performed with wealth. 'Sacrifice, gift, and asceticism purify the pious.' *The Lord's word.—T.* 

.. [#] *Dharma*, remarks Rāmanuja, is here used for contemplation and recitation of scriptural formula performed without regard to happiness as the fruit of those actions. This is what hath been termed *nishkām dharma*—disinterested piety.—T. 

SECTION LXV. 
````````````

Thus addressed, Kumbhakarna rebuking Mahodara, said 
unto that foremost of Rākshasa—his 
brother—Rāvana,—"Even I shall remove thy great fear by slaying the 
wicked-minded Rāma. On thy foe having been slain, attain thou 
ease. It is not for naught that the heroes roar, like unto 
clouds containing no rain. [#]_ Behold thou their roaring 
resulting in action in the field! Heroes do not vaunt; but 
without boasting of their prowess in speech, they perform feats 
difficult of being achieved. O Mahodara, what thou sayest 
is ever acceptable only to kings that are incompetent, and 
foolish, pluming themselves on their knowledge. All the 
affairs of the monarch have been wrecked by you—cravens in 
fight,—sleek-tongued,—following the king (fawning) ye have 
made Lankā contain only the king, the treasury is lean; 
and the forces have been slain. By the king ye have done 
like foes in the guise of friends. For repairing in mighty 
conflict the wrong that ye have perpetrated, I am about to 
set out for battle for routing the enemy". Thus addressed 
by the intelligent Kumbhakarna, the lord of Rākshasas, 
laughing answered,—"Sure this Mahodara is affrighted at 
Rāma. And therefore, my child, O thou versed in warfare, 
he doth not relish battle. Like thee have I none either in 
friendship or strength. Therefore, O Kumbhakarna, go for 
destroying the foe and securing celebrity. I have waked thee 
up that wast lying down, in order that thou mightst destroy 
the enemy. O subduer of foes, perilous is the time for the 
Rākshasas. Go forth, grasping thy spear, like the 
noose-handed Destroyer himself. Do thou devour up the monkeys 
as well as the princes possessed of the energy of the Sun 
himself. On seeing thy form, the monkeys shall flee away; 
and the breasts of Rāma and Lakshmana shall be riven". 
Having spoken thus unto Kumbhakarna endowed with 
prodigious might, that foremost of Rākshasas—the 
exceedingly energetic Rāvana—felt as if he had received life over 
again. And well acquainted with Kumbhakarna's might, and 
knowing his prowess, the king felt delighted, like the 
cloudless Moon. Having been thus accosted, that highly 
powerful one, went out cheerfully. [#]_ And hearing the king's 
speech, he made ready for fight. And he took a whetted 
dart, destructive to foes on account of its impetuous 
vehemence; entirely made of black iron; flaming; decorated 
with garniture, of shining gold; looking like Indra's *açani*; 
ponderous as the thunder-bolt; capable of destroying gods 
and Dānavas, Gandharvas, Yakshas and Pannagas; adorned 
with festoons of crimson flowers; and belching forth flames. 
And taking that huge dart decked with the blood of foes; 
the wondrous energetic Kumbhakarna spoke unto Rāvana, 
saying,—"I shall go alone: let this mighty host remain here. 
To-day hungry and enraged, I shall devour up the monkeys. 
Hearing Kumbhakarna's words, Rāvana said,—"Go thou, 
surrounded by the forces bearing darts and maces in their 
hands. The monkeys are high-souled, heroic and well-skilled 
in battle; and if they find thee alone or unwary, they may 
slay thee with their teeth. Therefore do thou exceedingly 
irrisistible, go, environed by the forces; and destroy the 
entire party of the foes, who are bent upon doing harm unto 
the Rakshas". Then starting up from his seat, the 
exceedingly energetic Rāvana hung on Kumbhakarna's neck a 
wreath stringed with gems in the centre. And Rāvana 
also decked that high-souled one with *angadas*, and 
finger-fences, and noble ornaments, and a chain resembling the 
Moon. And Rāvana adorned his person with garlands 
gorgeous and fragrant, and set ear-rings to his ears. And 
adorned with golden *angadas* and Keyuras and other 
ornaments of gold, the large-eared Kumbhakarna appeared 
like a fire fed full of sacrificial libations. And with his great 
dark girdle he seemed like the Mandara fastened by the 
serpent on the occasion of the churning of the sea. And 
donning on his impenetrable golden mail, splendid like 
lightning, and shining in its own brilliance, Kumbhakarna appeared 
like the monarch of mountains enveloped with evening clouds. 
Having all his limbs adorned with ornaments and bearing a 
dart in his hand, the Rākshasa resembled Narāyana in elation 
of spirits, when he covered heaven and earth and the nether 
regions with three paces. And then embracing his brother 
and going round him and bowing down the head unto him, 
that exceedingly powerful one went out. And Rāvana sent 
him with choice benedictions,—while he caused kettle-drums 
and conchs to be sounded and forces equipped with excellent 
weapons, to accompany Kumbhakarna. And high-souled 
mighty warriors followed that foremost of heroes with 
elephants and steeds and chariots sending out rattle 
resembling the rumbling of thunder. And mounting serpents and 
camels and asses and lions and leopards and deer and birds, 
(Rākshasas) followed the grim Kumbhakarna endowed with 
tremendous strength. And strewn with blossoms, and, with 
an umbrella held over him, that exceedingly terrible enemy 
of the Deities and the Dānavas, wielding a dart in his 
hand,—went out, maddened with the smell of blood. And 
countless footmen wondrous powerful and mighty and dreadful 
and fierce-sighted Rākshasas, carrying weapons in their hands, 
went in his wake. The Rakshas measuring each many a 
*vyāma* and red-eyed, and resembling masses of dark-blue 
collyrium,—went out upraising darts and swords and 
sharpened axes and *bhindipālas* and *parighas* and maces and 
huge *tālaskandhas* and irrisistible *Kshapanis*. And the 
exceedingly energetic Kumbhakarna endowed with prodigious 
strength sallied forth, assuming another form terrific and 
dreadful to behold. And the gigantic huge-faced and fierce 
Kumbhakarna, measuring an hundred bows in breadth and 
six hundred in altitude, having eyes resembling car-wheels, 
and resembling a towering hill, or a mountain 
burnt,—marshalling the Rakshas, said with a complacent 
countenance,—"Like fire consuming insects, shall I to-day, wrought up 
with wroth, burn up one by one the bands of the flower of 
the monkey-forces. But the wood-ranging monkeys have 
not transgressed anywise unto the like of us. That species 
is the ornament of the gardens attached to our residences. 
The cause of the seige of the city is Rāghava along with 
Lakshmana. He being slain, all are slain. Therefore shall 
I slay him in battle". As the Raksha—Kumbhakarna—was 
speaking thus, the Rākshasas sent up terrific shouts, as if 
making the very sea shake. As the intelligent Kumbhakarna 
sallied out speedily, dreadful were the omens that presented 
themselves on all sides. Clouds containing meteors and 
lightning looked dark like asses. And the earth shook with 
her oceans and woods. And fierce jackals began to cry, 
opening their flaming mouths. And birds began to wheel at 
the left. And as he marched a vulture alighted on his dart. 
And his left eye throbbed and his left arm shook. And a 
meteor dropped down with a tremendous crash. And the 
sun was bedimmed, and the air did not blow, enhancing 
pleasure. But without heeding these mighty omens that 
took place, capabale of making people's down stand on end, 
Kumbhakarna went out, urged on by the force of the Finisher. 
And leaping over the wall with his legs, that one resembling 
a mountain saw the wonderful array of the monkeys, 
resembling clouds. And seeing that foremost of Rākshasas 
resembling a hill, the monkeys began to disperse in all the 
ten cardinal directions like clouds driven by the wind. And 
seeing that terrific host of monkeys scattering in all directions, 
like clouds broken through (by winds), Kumbhakarna 
possessed of the splendour of clouds, from joy, emitted roars 
like clouds. Hearing those terrible shouts like unto the 
roaring of clouds in the welkin, innumerable monkeys dropped 
to the earth even as *sāla* trees that have their roots severed. 
And issuing forth for destroying the foe, the high-souled 
Kumbhakarna, equipped with a tremendous bludgeon, struck 
extreme terror into the monkey-ranks, like unto the Lord 
armed with the Fatal rod at the Universal wreck. 

.. [#] *i.e.* autumnal clouds and which roar but do not pour.—T. 

.. [#] He did not, however go yet awhile.—T. 

SECTION LXVI. 
`````````````

Having leapt over the wall, the exceedingly powerful 
and gigantic Kumbhakarna resembling a mountain-summit, 
speedily went out of the city. And then he sent up a mighty 
shout making the sea resound, and as if drowning the roar of 
the thunder and riving mountains. And seeing that fierce-eyed 
one, incapable of being vanquished by Maghavān or Varuna or 
Yama, the monkeys began to fly away. And seeing them 
scamper, the king's son—Angada—said unto Nala and Nila 
and Gavāksha and the mighty Kumuda,—"Forgetting your 
lineage and prowess, whither do ye, exercised with fear, 
fly,—like inferior monkeys? Ye amiable ones, desist. Why 
should ye save yourselves? This Raksha doth not come to 
fight,—this is only a great phenomenon to affright. We 
shall by our vigor destroy this fearful phenomenon of the 
Rākshasas that hath presented itself. Therefore, let the 
monkeys desist. Cheered with much ado, the monkeys 
rallying, took up trees and advanced to the field of fight. 
And ceasing from flight, the wood-rangers waxing enraged, 
began to assail Kumbhakarna, like unto elephants in rut. 
And the exceedingly strong [#]_ Kumbhakarna, attacked with 
towering mountain-peaks and crags and trees with flowering 
top, did not shake. And countless crags descending on his 
person, were shattered; and trees with flowering tops, being 
broken, fell down to the earth. And incapable of containing 
himself (through rage), Kumbhakarna on his part fell to 
agitating the ranks of the powerful monkeys, even as a fire 
breaking out burneth down a forest. And many a prime 
monkey, crimsoned and drenched (with blood) lay down (on 
the ground); and many, resisted dropped to the earth, like 
trees bearing coppery flowers. And without looking before 
or after, the monkeys bounded and rushed. And on being 
attacked by the Rākshasa with ease some of those heroes 
dropped into the deep, and some entered the wilderness. 
And some ran by the same way by which they had crossed 
the ocean; and some with pale faces darted into downs. 
And some of the bears ascended up trees, and some took 
shelter in mountains. And others dropped [#]_ down; and some 
ran on. And some fell down to the earth, and some lay 
insensible [#]_ as if dead. Seeing the monkeys break down, 
Angada addressed them, saying,—"Stay we shall fight. Desist, 
ye monkeys. Going round this Earth place find I none where 
ye may rest. Stop ye all. What is the need of preserving 
your lives. Ye poltroons, if ye fly away leaving your arms 
behind, your wives shall deride you; and that is more painful 
to honorable persons than death itself. Born in long and 
noble lines, whither go ye, suffering from fear, like abject 
monkeys? When renouncing your prowess, ye fly away in 
fear, forsooth ye are base. Where now is gone that talk of 
yours anent your nobility and the welfare (of your king) 
which you had held in society. He that liveth, despised (of 
all), hear the reproach of being a craven. Therefore do ye 
follow the way frequented by the worthy, and cast off fear. 
We will either lie down on the earth, being slain in 
consequence of our shortness of days, and thus attain the region 
of Brahmā incapable of being attained by dastards; or 
achieve renown by slaying the foe in fight and slain in battle, 
we shall enjoy the wealth of the region of heroes. Like an 
insect coming to a glowing and flaming fire, Kumbhakarna, 
seeing Kākutstha, shall not away hence living. If we save 
our lives by flight, and if the many are brought down by one, 
we shall lose our fame utterly". As Angada decked in golden 
*angadas* was saying this, the monkeys, flying away spake 
onto that hero words not worthy of being spoken unto an 
hero,—"Great is the havoc that the 
Rākshasa—Kumbhakarna—hath spread amongst us. 'Tis not the time to stay: life is 
dear unto us". Having said this the monkey-bands darted 
to the ten cardinal points; as they saw that dreadful and 
grim-eyed one approach. And as those flower of the forces 
were on the flight, those heroes were made to desist by 
Angada with words of comfort and hope pointing to the 
future. On being cheered by the intelligent son of Vāli, all 
the monkey-bands stood expecting his commands.

.. [#] *Mahavalāh—plu*—evidently a misprint for *mahavalah*—sing.—T. 

.. [#] *For fighting*, remarks the commentator. 

.. [#] *Suptāh—sleeping*; but here, I presume, it means *senseless*.—T. 

SECTION LXVII.
``````````````

And having desisted on hearing the words of Angada, 
those huge-bodied ones, regaining calmness, became (again) 
intent on fight. And attaining energy at the exhortation (of 
Angada), and summoning up their prowess, they stayed in 
the field agreeably to the words of the powerful Angada. 
And inspired with spirits, the monkeys, determined to face 
their fate, rushed into the conflict, and, casting away all care 
for their lives, entered into a furious fight (with the foe). 
And speedily upraising trees and gigantic crags, the 
huge-bodied monkeys charged Kumbhakarna. Thereat the mighty 
Kumbhakarna possessed of a prodigious person waxing wroth, 
taking up his mace let the same alight on the enemies. 
And attacked by Kumbhakarna, seven, eight hundreds and 
thousands of monkeys measure their lengths on the earth. 
And casting about his arms, he rusheth on, devouring sixteen, 
eight, ten, twenty or thirty. And he devoured (the monkeys) 
like Gāruda swallowing up serpents. And then cheered up with 
much ado, the monkeys meeting together, and taking trees 
and rocks in their hands, stood their ground in the van of 
battle. Then uprooting a crag, Dwivida—foremost of 
monkeys—resembling an extended mass of clouds rushed 
against (Kumbhakarna) having the aspect of a 
mountain-summit. And uprooting it, the monkey hurled it at 
Kumbhakarna. And without descending on him, the crag fell 
down amidst the army, and smashed steeds and elephants and 
cans and choice chargers. And then taking another 
mountain top, Dwivida hurled it at other Rakshas. And 
smit with the impetus of the peak, Kumbhakarna had his 
chargers and his charioteers slain; and the terrific field 
overflowed with the blood of Rakshas. And Rākshasa 
car-warriors by means of arrows resembling the Destroyer 
himself, cut off the heads of the foremost monkeys who had 
been setting up roars. And the high-souled monkeys also, 
uprooting giants trees, destroyed cars and horses and 
elephants and camels and Rākshasas.—And remaining in the 
sky, Hanumān discharged at Kumbhakarna's head 
mountain-peaks and rocks and various trees. And all those 
mountain-tops he cut off with his dart; and the mighty Kumbhakarna 
also baffled the shower of trees.—Then grasping his 
sharpened spear, Kumbhakarna darted against that terrific 
array of monkeys. And as he charged them, Hanumān 
armed with a mountain-peak, stood before him. And waxing 
enraged (Hanumān) vehemently smote Kumbhakarna with 
a gigantic crag. And overpowered by that, Kumbhakarna 
experienced great torments, and his body was covered with fat 
and blood. And then as Guha had pierced Krauncha with his 
fierce dart, Kumbhakarna the mountain-like smote the 
Wind-god's son in the chest with his dart resembling lightning or 
like a glowing mountain-summit. And having his mighty chest 
pierced in the mighty encounter, Hanumān, overwhelmed, and 
vomitting blood,—transported with wrath, set up roars 
resembling the roaring of the clouds at the universal disruption. 
And then, beholding him in torments, the Rakshas suddenly 
rejoiced, emitted shouts; and the monkeys aggrieved and 
overcome with fright, began to fly Kumbhakarna in battle. 
And then the powerful Nila, arranging his forces, discharged 
a mountain-peak at the intelligent Kumbhakarna. And 
seeing it descend, he dealt it a blow; and struck by the blow, 
the mountain-top was shattered in pieces; and dropped to 
the earth glowing and shooting living flames. And then 
Rishabha and Sarabha and Nila and Gavāksha and 
Gandhamādana—these five terrific monkeys—rushed against 
Kumbhakarna. And in the encounter those mighty monkeys 
began to sorely assail the huge-bodied Kumbhakarna with 
crags and trees and slaps and kicks and blows. But those 
blows seemed to him like touches [#]_ and did not at all pain 
him. Then he fastened the vehement Rishabha with his 
arms. And agonised on being fastened with Kumbhakarna's 
arms, that foremost of monkeys, the dreadful Rishabha, fell 
down to the earth, vomitting blood by his mouth. And then 
the enemy of Indra smit, Sarabha with blow, and Nila, 
in the conflict with his thigh, struck a slap at Gavāksha. 
And suffering great pain in consequence of the blows (dealt 
by Kumbhakarna those monkeys), deprived of their senses 
and bathed in blood, dropped down to the earth like 
Kinçukas that have been cut down. And on those 
high-souled and mighty monkeys falling down, thousands of 
monkeys rushed at Kumbhakarna. And ascending a 
mountain-summit, those foremost of monkeys, [#]_ possessed of the 
splendour of a mountain-peak, sprang upon him and tore 
him with their teeth. And those foremost of monkeys 
attacked the long-armed Kumbhakarna with their claws and 
teeth and blows and arms. And then with thousands of 
monkeys on him that extraordinary one that fearful 
Rākshasa—resembling a hill,—looked like a mountain with trees on 
it. And like Gāruda eating up serpents, that wondrous 
strong one, wrought up with rage, devoured those monkeys, 
seizing them with his arms. And cast by Kumbhakarna into 
his mouth resembling the nether regions the monkeys 
emerged from his nose and ears. And eating up the monkeys, 
that foremost of Rākshasas resembling a hill, growing wroth, 
and fired with rage, [#]_ began to break the monkeys 
down.—And transported with passion, that Rākshasa, making the 
earth miry with flesh and blood, spread among the 
monkey-ranks like unto the fire at the a time of the Universal dissolution. 
And in that encounter, Kumbhakarna armed with his dart 
in his hand, resembled the thunder-handed Sakra, or the 
noose-handed Destroyer himself. And as a conflagration [#]_ 
burneth up a withered forest in the summer, Kumbhakarna 
burnt that host of the monkeys. And thus beaten (by 
Kumbhakarna), those monkeys, with their ranks destroyed, 
the monkeys, [#]_ racked with anxiety, began to cry in unnatural 
tones. And having innumerable monkeys slain by 
Kumbhakarna, the monkeys, aggrieved and their hearts riven with 
sorrow, sought the shelter of Rāghava. Seeing the monkeys 
broken in the terrific encounter, the son of the 
thunder-handed, [#]_ darted impetuously against Kumbhakarna. And 
taking up a mighty crag, he momentarily setting up roars, 
and thereby terrorizing all the Rākshasas—followers of 
Kumbhakarna, he discharged the mountain-peak right against 
Kumbhakarna's crown.—And struck with that 
mountain-peak, Indra's enemy—Kumbhakarna—flamed up in fierce 
wrath. And the loud-throated Kumbhakarna, terrifying all 
the monkeys vehemently darted against the enraged son 
of Vāli; and then that wondrous strong one hurled his dart 
at Angada. And as the dart descended, that foremost of 
monkeys endowed with strength, [#]_ and skilled in battle, 
evaded the weapon from his fleetness. And then swiftly 
springing up, he slapped (his antagonist) in the chest. And 
thereat that one resembling a hill, lost his senses. And 
recovering his senses, that exceedingly strong Rākshasa, 
dealt a blow at Angada; and the latter dropped down 
senseless. And on that powerful monkey falling down 
insensible, Kumbhakarna, taking his dart, rushed against 
Sugriva. And seeing the exceeding stout Kumbhakarna 
approach, the heroic king of monkeys—Sugriva—sprang up; 
and taking a mountain-top that one possessed of great 
strength darted against the mighty Kumbhakarna. And 
seeing that monkey, Kumbhakarna, stretching his limbs, stood 
before the lord of monkeys. And seeing Kumbhakarna, with 
his body laved in the blood of monkeys; and eating up 
mighty monkeys, Sugriva addressed him, saying,—"Thou hast 
felled heroes done deeds difficult of being performed, and hast 
devoured the warriors; and thou hast thus attained renown. 
But let go now the monkey-army. What shalt thou do with the 
ignoble? Do thou, O Rākshasa bear the descent of this 
mountain". Hearing those words of the monkey-king instinct 
with strength and fortitude, that terrible 
Rākshasa—Kumbhakarna—said,—"O monkey, thou stormest, because 
thou art the grandson of Prajāpati [#]_ and the son of the king 
of bears; and because as such thou art endowed with fortitude 
and prowess". Hearing Kumbhakarna's speech, Sugriva 
whirling that mountain-peak, suddenly let it go; and with 
that rock resembling *Vajra* or the thunder-bolt, smote 
Kumbhakarna in the chest. And on coming in contact 
with his wide breast, that mountain-peak was at once 
shattered in shivers. And thereat the monkeys grew 
dispirited and the Rākshasa's ranks shouted in joy. And 
struck with the mountain-summit, Kumbhakarna was fired 
with wrath; and roared, expending his face. And then, 
whirling his dart resembling lightning displayed, he hurled it 
for compassing the destruction of the master of monkeys. 
Then swiftly bounding up, the Wind-god's son, resisting that 
whetted dart fastened with golden chains,—with his hands 
violently snapped it in twain. And placing the same on his 
thighs, (Hanumān) snapped that ponderous and terrible dart 
composed of black iron, and thereat the monkeys waxed 
delighted. And seeing the dart severed by Hanumān, the 
monkey-army, growing delighted, set up countless shouts and 
rushed in all directions. And the Rākshasa was seized with 
fear and turned away (from the field.) And the monkeys 
excessively delighted, set up loud shouts, and finding the dart 
broken, poured forth thanks to the Wind-god's son. Then 
the mighty-minded lord of Rākshasas seeing the dart thus 
severed, uprooted a peak from the Malaya and with it smote 
Sugriva. The king of monkeys struck with the 
mountain-peak fell senseless upon the field, and the demons finding 
him in this plight shouted out in great joy. Then 
Kumbhakarna coming to the wonderfully mighty master of 
monkeys, took him up and stole away from the field, as a 
violent gust of wind stealeth away a patch of cloud. 
Kumbhakarna, who resembled a mountain in loftiness of stature, 
while taking him away like a mass of cloud appeared like 
Sumeru overtopped with lofty peaks. Thus the lord of 
Rākshasas went on hearing thanks (from the Rākshasas) and 
shouts from the lords of the heavens, wondered at the capture 
of the foremost of monkeys. Thus taking him captive, that 
mighty one resembling Indra in puissance, thought his death 
would destroy the entire host of the opponents together with 
Rāghava. Then Hanumān, the shrewd son of Maruta, finding 
the whole host of monkeys scattered in all directions, as well 
as Sugriva captured by Kumbhakarna bethought 
himself—"What ought to be done by me now that our king has been 
captured? I will doubtless do as befits me now—let me assume 
the shape of a mountain and kill the Rākshasas. Let me kill 
the mighty Kumbhakarna, splitting his body with my strong 
fist and thus relieve the master of monkeys—thus let the 
whole host of monkeys become delighted. Or, even when 
captured by the whole host of gods or Asuras or serpents 
he is mighty enough to extricate himself. Meseems, the 
lord of monkeys struck with dart in battle by Kumbhakarna 
has not yet recovered his senses. Else in a moment he 
would do the needful for himself as well as the monkeys. 
Should the relief of the mighty-minded Sugriva come from 
me, I should be incurring his displeasure and it would 
certainly lead to the loss of his reputation for ever; then I 
must wait a moment and see his own might displayed by 
himself when relieved. Meanwhile let me cheer up the 
monkey-host". Thinking thus within himself, Hanumān, that 
son of Maruta, began to stay the mighty host of monkeys. 
In the meantime Kumbhakarna entered Lankā with Sugrira 
trembling, being honored with the showering of beautiful 
flowers from the sky, the buildings on the main roads and the 
town-gate. Then the mighty one (Sugriva) slowly recovered 
his senses with the shower of fried paddy and sweet scent 
and the sprinkling of water as well as with the coolness of 
the streets. Then that mighty-minded (Sugriva), caught in 
the arms of the powerful Rākshasa, having with difficulty 
come to his senses and surveying around him the streets of 
the town bethought himself:—"When thus within the grasp 
of the enemy how can I take revenge? Or let me do what 
will be acceptable and advantageous to our army". Then 
advancing all on a sudden, he with his nails and sharp teeth 
cut off the ears and nose of that lord of the enemies of the 
gods and split both his sides with the blow of his feet. And 
Kumbhakarna losing his ears and nose and having his sides 
split with nails and teeth grew angry, and becoming all 
covered over with blood, threw Sugriva to the ground and 
pressed him. Thus pressed upon the ground with main 
force and severely struck by the enemies of gods, he flew to 
the skies like a ball-rolling, and once more joined Rāma. 
The mighty Kumbhakarna having lost his nose and ears 
and drenched in blood, appeared like a mountain covered all 
over with streamlets. That huge-bodied Rākshasa, younger 
brother of Rāvana, terrible in appearance, resembling a mass 
of deep black collyrium, and covered all over with blood, 
appeared like an evening cloud; and (once more) made 
up his mind to appear in battle. Sugriva having thus 
escaped, that dreadful enemy of the king of the celestials 
in wrath again rushed to battle; and finding himself 
destitute of arms took up a fearful mace. And then that 
mighty-minded one, the Raksha Kumbhakarna, issuing out 
of the city began to devour the terrific host of monkeys, as 
doth the mighty fire eat up people at the end of a Yuga. 
On entering the mighty host of monkeys, the hungry 
Kumbhakarna, hankering after flesh and blood, ate up the monkeys, and 
with them, devoured many a Rākshasa and Pisācha by mistake. 
Thus, as Death devoureth creatures at the end of a Yuga, he 
destroyed the mighty monkeys. And he in wrath, taking up with 
one hand the monkeys along with the Rākshasas, hurriedly 
threw them into his mouth,—one, two three, or many at a time. 
And blood and fat flowed copiously down his body; and though 
struck by the monkeys with peaks of mountains, the mighty 
one devoured all those monkeys. And the monkeys as they were 
being devoured, saught the shelter of Rāma. And 
Kumbhakarna wrought up with wrath, chased amain hundreds of 
monkeys, eating up seven, eight, twenty, or thirty. And 
fastening (the monkeys) with his arms, he, devouring them, 
rushed on. And resembling the Destroyer of prodigious 
dimensions at the end of a Yuga, that one furnished with 
extremely sharp teeth, having his body covered with fat, 
marrow and blood, and coiling entrails about his ears, began 
to discharge darts. And at this moment, that subduer of 
hostile hosts and captor of the capitals of foes—Sumitrā's 
son—Lakshmana, growing enraged, entered on an encounter 
with the enemy. And Lakshmana endued with prowess 
shot seven shafts at Kumbhakarna's body; and next, taking 
up other arrows also discharged them (at his antagonist). 
And thereat that Rākshasa, smarting under the wounds 
inflicted by that weapon, [#]_ cut it off (by means of a weapon). 
Thereupon grew enraged the powerful Lakshmana—enhancer 
of Sumitrā's joy. And then as the wind overspreadeth 
evening clouds, he with his shafts covered his [#]_ shining and 
graceful mail entirely made of gold. And smit with arrows 
dight with gold, that one resembling a mass of dark-blue 
collyrium appeared beautiful like the ray-furnished Sun 
surrounded by clouds. Then that dreadful Rākshasa voiced 
like masses of clouds, scornfully addressed the enhancer of 
Sumitrā's felicity, saying,—"By dauntlessly fighting with me, 
who have without ado brought down the Destroyer himself in 
battle, thou hast established thy heroism. Even by staying 
before me, who am equipped with arms in this encounter, and 
who in mighty conflict resemble Death himself, thou 
deservest to be honored. What shall I say of thy fighting? 
Not even that lord—Sakra himself—mounted on his Airāvata, 
and engirt by all the immortals,—had ever before stayed 
before me in the field. But to-day, O Sumitrā's son, albeit a 
boy, thou hast gratified me with thy prowess. Now taking 
thy leave, I wish to go to Rāghava. And as I have been 
well pleased in battle with thy vigour and strength and 
enthusiasm, I now wish to slay Rāma alone, who being slain, 
all are slain. On Rāma being here slain by me, the rest 
remaining in the encounter—them shall I undertake with my 
all-crushing vigour". When that Raksha had spoken thus, 
(Lakshmana); Sumitrā's son, present in that contest, answered 
him laughing in terrible words, saying,—"That thy prowess is 
incapable of being borne by Sakra and other celestials,—is 
true. It is not otherwise, O hero. To-day I myself have 
witnessed thy prowess. Yonder is Daçaratha's 
son—Rāma—staying like a moveless mountain". Hearing this, that 
night-ranger—Kumhhakarna—possessed of immense might, 
disregarding Lakshmana and passing beyond Sumitrā's son, rushed 
against Rāma, making the earth tremble. Thereat Daçaratha's 
son, Rāma, employing a terrific weapon, discharged 
sharpened shafts at Kumbhakarna's breast. Thereat flames mixed 
with live embers shot out from the mouth of that enraged 
one suddenly rushing (against Rāma),—as Rāma pierced him 
(with his arrows). And on being frightfully pierced by Rāma's 
weapons, that foremost of Rākshasas, roaring wrathfully darted 
against Rāma, and pursued the monkeys in the conflict. And 
those shafts adorned with peacock's plumes, alighting on 
(Kumbhakarna's) chest, his mace, escaping his hand, 
dropped to the earth; and all his (other) arms also were 
scattered on the ground. And when that exceedingly powerful 
one saw himself deprived of all his arms, he began to spread 
a huge havoc by means of his clenched fists and hands. 
And with his body entirely covered with arrows and bathed 
in blood, he began to bleed like a hill overflowing with 
fountains. And fired with wrath and maddened with blood, [#]_ 
he rusheth on, devouring monkeys and Rākshasas and bears. 
And that redoubtable one possessed of dreadful prowess, 
resembling the Reaper himself, whirling a mighty 
mountain-peak, hurled it aiming at Rāma. Thereat Bharata's elder 
brother, the righteous Rāma, ere that prodigious peak had 
alighted, severed the same by means of seven 
straight-speeding shafts wrought with gold. Intent on finishing 
Kumbhakarna, the virtuous Lakshmana, revolving many a 
means, (at last) spoke unto Rāma,—"O king, this one 
knoweth not monkeys and Rākshasas,—maddened with the 
smell of blood, he eateth up his own as well as his enemies. 
Now let the foremost monkeys, putting forth their best, 
mount on him; and let the leaders of bands according to 
their rank, stand surrounding him. And then to-day this 
wicked-minded Rākshasa, oppressed with a mighty weight, 
will no longer be able to eat up any more monkeys". Hearing 
the words of the intelligent prince, those exceedingly 
powerful monkeys with alacrity ascended Kumbhakarna. 
And Kumbhakarna mounted by those monkeys, waxing 
exceedingly enraged, shook them vehemently, even as mad 
elephants shake the drivers thereof. And Rāghava seeing 
them shaken, and concluding the Rākshasa to be wroth, 
furiously sprang forward, taking his bow. And with his eyes 
crimsoned with choler, the gentle Rāghava, as if burning up 
the Rākshasa with his eyes, rushed forth vehemently, 
summoning up all his impetuosity, thereby cheering up the leaders 
of bands that had been sore tried by the might of 
Kumbhakarna. And equipped with an excellent quiver and arrows, 
Rāma cheering up the monkeys sprang forward, taking a 
bow, resembling a serpent; terrific; having a stout string; 
and embellished in gold. Then surrounded by exceedingly 
invincible monkey-bands, that highly powerful hero, followed 
by Lakshmana, marched forth. And he saw the redoubtable 
and high-souled Kumbhakarna, with his body drenched in 
blood, and with blood-shot eyes; rushing against all, like unto 
an infuriated elephant of the cardinal points; pursuing the 
monkeys; wrought up with wrath; environed by Rākshasas; 
appearing like the Vindhya or the Mandara; decked with 
golden *angadas*; bleeding from his mouth; like clouds 
pouring showers; licking at the corners of his mouth laved 
with blood; smashing the monkey-ranks; and resembling 
Yama the Destroyer. And that best of persons, seeing that 
foremost of Rākshasas having the splendour of a living fire, 
stretched his bow to its full bent. And fired with wrath at 
the twang of his bow, that foremost of Rākshasas, inflamed 
with wrath,—not brooking that report, rushed against 
Rāghava. Thereat, the gentle Rāma, endowed with arms 
resembling the body of the sovereign of serpents, in that 
encounter addressed Kumbhakarna, like unto an elevated 
cloud and possessed of the splendour of a mountain,—as he 
darted forward, saying,—"Come, O king of Rakshas! Let 
no grief be thine! Here I stay, taking my bow in my hand. 
Know me for the destroyer of the race of the 
Rākshasas—thou who in a moment shalt be deprived of thy senses". 
Knowing that this was Rāma, (Kumbhakarna) laughed in 
frightful accents; and then, wrought up with wrath, rushed 
against the monkeys in the encounter. And as if riving the 
breasts of all the monkeys (present), the exceedingly energetic 
Kumbhakarna, laughing frightfully and in a terrific 
manner,—resembling the rumbling of clouds, addressed Rāghava, 
saying,—"Take me not for Virādha, or for Kavandha, or yet 
for Khara. I am not Vāli or Māricha. I am Kumbhakarna, 
that am come. Behold my dreadful and mighty mace entirely 
made of iron. By help of this I had formerly brought down 
deities and Dānavas. It doth not behove thee to scorn me 
in that my nose hath been severed. I do not feel any the 
smallest torment in consequence of my ears and nose having 
been cut off. O tiger of the Ikshwaku line, O sinless one, 
do thou witness the prowess that is in my frame. And 
thereafter, when thou shalt have displayed thy prowess and 
power, shall I devour thee up". Hearing Kumbhakarna's 
words, Rāma discharged (at him) shafts furnished with knobs. 
And smit with these having the impetus of the 
thunder-bolt, the foe of the celestials did not feel any pain or smart. 
And those shafts which had severed the seven stately *sālas*, 
and, to boot, had slain Vāli—best of monkeys,—they 
resembling the thunder itself—could not impart any pain to 
Kumbhakarna's body. And drinking up in his body those 
arrows resembling a shower, the enemy of the great Indra 
whirling his mace possessed of fierce vehemence, put out the 
arrowy discharge of Rāma. Then that Raksha whirling his 
mace washed in blood, capable of striking terror into the 
mighty hosts of gods and Dānavas, and possessed of fierce 
impetus,—made the monkey-army take to its heels. Then 
Rāma, taking a mighty *Vāyavya* weapon, used the same against 
the night-ranger; and cut off his arm with the mace. And 
having his arm cut off, he set up tremendous roars. And 
his arm with the mace, resembling a mountain-peak, cut off 
by Rāghava's arrows, fell in the midst of the army of the 
monkey-king, and destroyed that army. [#]_ Thereat the 
monkeys remaining after those broken and slain,—dispirited, 
and having their limbs wounded,—moving aside, looked on 
the dreadful encounter between the Raksha and the lord of 
men. And then Kumbhakarna, having his arm severed, 
resembling the foremost of mountains with its crest hewn 
away by a mighty sabre, tore up a tree with his (remaining) 
arm and in the conflict rushed against the monarch of men. 
Thereupon with a shaft plated in gold, set upon a weapon of 
Indra, Rāma cut off his uplifted arm with a palm tree, 
looking like the body of a *pannaga*. And that arm of Kumbhakarna, 
being severed, dropped inert on the earth, like a hill, and 
crushed trees and rocks and crags and monkeys and Rākshasas. 
And Rāma, seeing that one shorn of his arms suddenly spring 
up, roaring,—took up two whetted crescents, and in the 
contest cut off the legs of the Rākshasa. And thereupon 
those legs (of his), making all sides and quarters and rocks 
and caves and the mighty main and Lankā herself and the 
army of the monkeys and the Rākshasas,—resound,—dropped 
down (on the ground). And having his arms cut off and his 
legs also severed, (Kumbhakarna), opening wide his mouth 
resembling in sheen the mouth of a mare, roaring swiftly 
darted against Rāghava,—even as Rāhu pursueth the Moon 
in the firmament. Then Rāma stuffed his mouth full of 
sharpened shafts having their feathered parts furnished with 
gold. And having his mouth filled; he could not articulate; 
but with extreme effort uttered indistinct accents and 
swooned away. Then Rāma took an arrow of 
Indra,—whetted and knobbed, impetuous as the wind, resembling the 
effulgence of the Sun, and like unto the very banner of 
Brahmā, or the Destroyer himself; and fatal to foes. And then 
Rāma hurled it at the ranger of the night. And thereat that 
weapon hurled by Rāma's arm, resembling a smokeless flame, 
lighting up the ten cardinal points with its own glory,—saught 
him that was possessed of the dreadful energy of Sakra's 
thunder-bolt. And therewith he (Rāma) cut off the head of the 
lord of Rakshas resembling a mountain-summit, furnished 
with prominent teeth,—from which the ear-rings had fallen 
off,—even as formerly Purandara had cut off the head of Vritra. 
And then Kumbhakarna's huge head deprived of the ear-rings 
appeared like the Moon seated in the midst (of the heavens) 
on the rising of the Sun in the morning. [#]_ And struck with 
Rāma's arrow, the head of the Raksha resembling a hill fell 
down to the earth; and (in its fall) crushed edifices on the 
highways and gateways; and elevated walls also it bore down 
to the ground. And then that Raksha of gigantic proportions 
and vast to the view plunged into the deep; and crushing 
huge and mighty fishes and serpents, saught the depths. 
And on that enemy of the Brahmanas and gods, endowed 
with immense strength,—having been slain in battle, the 
earth shook and the mountains also; and from excess of joy 
the celestials shouted aloud. And those deities and saints and 
Maharshis and Pannagas, and celestials and (other) beings 
and birds and Guhyakas, together with Yakshas and 
Gandharvas,—all these who had stationed themselves in the welkin,—were 
rejoiced at the prowess of Rāma. And at his (Kumbhakarna's) 
great destruction, the intelligent adherents of the king 
of Nairitas,—aggrieved exceedingly, began to cry at the sight 
of that best of the Raghus, even as mad elephants cry at 
sight of a lion. And like unto the Sun emerged from the 
mouth of Rāhu, and destroying the darkness of the celestial 
fields,—shone Rāma in the midst of the monkey-army having 
slain Kumbhakarna in battle. And countless monkeys 
experienced the very height of delight; and on (their) foe of 
terrific strength having been slain, they with countenances 
resembling awaked lotuses paid homage unto the king's 
son—Rāghava—the sharer of good fortune. And as the 
monarch of the immortals had rejoiced on slaying the mighty 
Asura—Vritra—Bharata's elder brother rejoiced on having 
in battle slain that smiter of celestial hosts, Kumbhakarna in 
mighty conflict, never (before) vanquished in renowned 
encounters. 

.. [#] *Like the feel*, remarks Rāmānuja, *of wreaths, unguents, etc.*—T. 

.. [#] *Plavaganshavāh*—foremost of the monkeys occurs twice—one is left out in the translation.—T. 

.. [#] *Sankrudha*—infuriated, and Krudha, *angered*—this pleonasm is in the text.—T. 

.. [#] The text has *pāvaka*—fire.—T. 

.. [#] *Plavangamāh* and *vanarāh*—both mean *monkeys*. One is left out.—T.

.. [#] The *thunder-handed* is Indra—his son is Vāli; and Vāli's son is Angada, who is meant in the text.—T. 

.. [#] *Valavān*—strong occurs twice. 

.. [#] *Rikskarajas*—the father of Sugriva, was produced from the yawning of Prajāpati or Brahma.—T. 

.. [#] But Lakshmana had *not* discharged a single weapon only against Kombhakarna.—T. 

.. [#] Kumbhakarna's. 

.. [#] Perhaps with the *smell* of blood.—T. 

.. [#] This, of course, is not to be taken literally.—T. 

.. [#] This *sloka* is wanting in many texts.—T. 

SECTION LXVIII. 
```````````````

Seeing Kumbhakarna slain by the high-souled Rāghava, 
the Rākshasas conveyed the tidings to the lord of the 
Rākshasas—Rāvana; (and addressed him, saying), "O king, 
that one resembling the Destroyer himself, urged on by 
Death,—having scoured the monkey-army and eaten up 
monkeys,—and for a while displayed his prowess, hath met 
with his quietus at the hands of Rāma exerting his energy. 
And with half his body immersed in the dreadful deep, thy 
brother, Kumbhakarna, with his nose and ears cut off, and 
blood besmearing his body,—with his head and limbs hewn 
away, and his body uncovered,—mountain-like blocketh 
up the gate of Lankā with his person,—and resembleth a tree 
that hath been consumed by a forest-fire". Hearing the 
mighty Kumbhakarna slain in battle, Rāvana burning in 
grief, swooned away and dropped to the earth. And hearing 
their uncle slain, Triçiras [#]_ and Atikāya—destroyers of gods 
and men,—began to weep, oppressed with sorrow. And 
Mahodara [#]_ and Mahāpārçwa [#]_ hearing of their uncle slain by 
Rāma of untiring deeds, were overcome with grief. Then 
regaining his senses with extreme exertion, that foremost of 
Rākshasas, distressed in consequence of the destruction of 
Kumbhakarna, mourned with his senses overwhelmed, 
saying,—"O hero! O humbler of the pride of the foe! O 
mighty Kumbhakarna! Leaving me, thou through Destiny, 
hast gone to the abode of Yama. O exceedingly powerful one, 
leaving me (lone) whither dost thou wend, without extracting 
my dart as well as that of thy friends? Now really I am not, 
inasmuch as my right arm hath dropped. Backed by this 
one, I would not fear celestials and Asuras. How to-day 
forsooth hath such a hero—crusher of the hauteur of gods 
and Dānavas—resembling the Fire arisen at the hour of 
universal wreck,—been slain in fight by Rāghava? He who 
could not be harmed by the concussion of the 
thunder-bolt itself—how can he, smitten with Rāma's arrows, sleep 
soundly on the earth? These gods stationed in the sky 
along with the saints,—beholding thee slain in battle, are 
shouting in glee. Surely to-day the monkeys 
overjoyed,—finding occasion, will scale all the gateways and fortifications 
of Lankā. I have nothing to do with empire. And what 
shall I do with Sitā? And deprived of Kumbhakarna, I do 
not even wish to live. If I do not slay in encounter that slayer 
of my brother—Rāghava,—certainly death is even that which 
is good for me,—otherwise, this life is useless. This very 
day will I repair to that place where my younger brother is. 
Forsaking my brother, I forsooth dare not live for a moment; 
for the gods shall laugh on seeing me, who had formerly 
wronged them. But, how, O Kumbhakarna, thou having 
been slain, shall I conquer Indra? Now the beneficial words 
of Bibhishana have been verified. And as through blindness 
I did not accept the advice of that high-souled one, 
Kumbhakarna and of Prahasta, this disaster arisen, shameth me sore. 
And as I had disgraced the virtuous and graceful Bibhishana, 
this peril producing grief, hath been the consequence of my 
conduct". Having thus piteously and long lamented 
Kumbhakarna, the Ten-necked one, with his inmost soul 
overwhelmed with sorrow, and sore distressed in consequence 
of grief,—fell down, knowing his brother—the enemy of 
Indra—slain in battle. 

.. [#] Three-headed.—T.

.. [#] Huge-bellied.—T.

.. [#] Mighty-flanked.—T. 

SECTION LXIX. 
`````````````

Hearing the lamentations of the wicked-minded Rāvana, 
overwhelmed with grief, Triçiras addressed him, 
saying,—"O Sire, this second uncle unto us possessed of mighty 
prowess hath [#]_ forsooth been slain in fight. But, O king, 
heroes never indulge in grief as thou doest O lord, thou 
certainly alone art competent to conquer the triple world. 
Wherefore then dost thou vent such sorrow like an ignoble 
one? Thou hast thy dart conferred on thee by Brahmā; 
and thy mail and thy weapon—the bow—and thy car yoked 
with a thousand asses, sending forth clatter resembling the 
rumbling of clouds. The deities and the Dānavas have by 
means of thy arms been terrified over and over again. And 
furnished with all arms, thou ought to chastise Rāghava. 
But stay at thy pleasure, O mighty sovereign, I will go out 
to battle; and even as Gāruda captureth serpents, will I 
capture thine enemies. And as Samvara was vanquished by 
the lord of the immortals, or Naraka by Vishnu, will I 
bringing down Rāma in battle make him sleep (in the field)". 
Hearing Triçiras' words, Rāvana—lord of Rākshasas—urged 
on by Fate, considered himself as having regained his life. 
And hearing the speech of Triçiras, Devāntaka, and 
Narāntaka, and the energetic Atikāya also, were wrought up 
with martial enthusiasm. And then those foremost of 
Nairitas—the heroic sons of Rāvana—endowed with the 
prowess of Sakra himself—roared out, 'I will go,' 'I will go.' 
And all could range the sky, and all were skilled in illusion, 
and all were crushers of the pride of the immortals; and all 
were irrisistible in encounter. And all of them were endowed 
with superior strength, and all had achieved wide celebrity. 
They had never been heard of as having been beaten in fight 
even by the gods along with the Gandharvas, or the mighty 
serpents accompanied by the Kinnaras. And all were skilled 
in weapons and heroic; and all were versed in warfare. And 
all were possessed of the higher knowledge; and all had 
obtained boons. And then the king surrounded by those sons of 
his, appearing like celestials,—capable of injuring the force and 
fortune of the foe,—looked splendid like Maghavān environed 
by the immortals, humblers of the hauteur of mighty Dānavas. 
And embracing his sons and adorning them in 
ornaments,—he sent them to the field with his best benedictions. And 
Rāvana sent the brothers—Yudhyonmatta and Matta—for 
protecting the princes in the field. And then, saluting the 
high-souled Rāvana—destroyer of creatures,—and going 
round him, those huge-bodied ones marched forth. And 
furnished with every description of medicinal herbs and 
perfumes, these six Nairitas—foremost of their 
kind—endowed with great strength—burning for battle, 
marched forth,—Triçiras and Atikāya, and Devāntaka and 
Narāntaka, and Mahodara and Mahāpārçwa went out, 
urged on by Fate. Then Mahodara mounted the 
elephant—Sudarçana—sprung in the race of Airāvata, and resembling 
dark-blue clouds. And accoutred in every weapon, and 
decked with quivers, he looked splendid on his elephant like 
the Sun ascending the crest of the Setting-hill. And 
Rāvana's son—Triçiras—ascended a car yoked with excellent 
steeds, and furnished with every variety of arms. And 
having ascended the car, Triçiras bow in hand appeared 
beautiful like a mass of burning clouds having lightning and 
meteors, and crowned with Indra's bow. [#]_ And dight with 
three diadems, Triçiras looked splendid in that superb car, 
like the monarch of mountains Himavān—with the three 
golden hills. And then that foremost of all bowmen—the 
powerful Atikāya—son unto the lord of Rākshasas—ascended 
the best of cars having excellent wheels and *akshas*, and 
yoked with excellent steeds,—and furnished with bottoms 
and holes; flaming with quivers and bows; and bristling 
with *prāças* and swords and blugdeons. And adorned with 
a crown plated with wrought gold and (other) ornaments, 
he looked like the Meru swimming in its own splendour 
And that powerful son of the king surrounded by the Nairitas 
looked lovely on that car like the thunder-handed (Deity) 
engirt by the immortals. And Narāntaka mounted a white 
steed resembling Uchchaiçrava, caparisoned in gold, having 
a large frame and endowed with the velocity of the Wind. 
And taking a *prāça*, Narantaka appeared like the energetic 
Guha mounted on the peacock, grasping his dart. And 
taking a bludgeon decked in golden ornaments, Devāntaka 
resembled Vishnu at the time of the churning of the ocean, 
holding the Darbhyā, [#]_ and staying burthening (the earth). 
And the powerful Mahāpārçwa endowed with terrific energy, 
taking his mace, appeared like Kuvera holding in his hand a 
mace in the encounter. And like immortals issuing out of 
Amarāvati, they marched out with elephants and steeds and 
cars sending out clatter resembling the rumbling of clouds. 
And them followed high-souled Rākshasas equipped with 
mighty-arms. And those sun-bright high-souled princes 
decked with diadems appeared splendid like burning planets 
in the firmament. And the various gorgeous attires which 
they had worn resembled rows of cranes in the sky, looking 
like autumnal clouds. Resolved on dying or conquering the 
foe in fight, those heroes sallied out seeking encounter. And 
those high-souled ones, incapable of being repressed in fight, 
roared and shouted and discharged shafts and held them. 
And the earth shook as they sent up leonine roars and struck 
at their arms with their hands; and the sky seemed riven 
with the leonine roars of the Rakshas. And issuing out 
cheerfully, those foremost of Rākshasas endowed with great 
strength beheld that monkey-army staying with upraised 
rocks and stones. And the high souled monkeys also 
saw that mighty host of Rākshasas thronging with elephants, 
horses and cars, and ringing with hundreds of bell-lets; 
resembling dark-blue clouds; upraising mighty arms; and 
environed on all sides by Nairitas resembling flaming fire. 
And seeing that force advance, the monkeys, finding 
opportunity, upraising giant crags, momentarily set up shouts. 
And thereat, the Rākshasas, incapable of bearing those 
shouts, shouted in reply unto the monkeys. And again the 
monkeys shouted unto the Rakshas, who were unable to put 
up with that cry. And hearing that loud shout of the 
monkey-leaders, the mighty Rakshas incapable of bearing 
that noise expressive of exhilaration,—shouted still more 
dreadfully. And then diving into that dreadful Rākshasa 
army, the monkey leaders began to range it with uplifted 
rocks,—like unto mountains. And equipped with trees and 
stones, the monkeys enraged, ranged the Raksha army, now 
rising into the sky. and now coming down to the earth. And 
some among the powerful monkeys went about taking 
broad-shouldered trees. And the encounter that took place 
between the thronging Rakshas and monkeys was 
something terrific. And (the monkeys) began to pour a wonderful 
shower of trees and rocks and cliffs. And the monkeys 
of dread prowess were resisted with vollies of shafts. 
And in the contest the monkeys and Rākshasas emitted 
leonine roars. And monkeys crushed Yatudhānas with rocks, 
and, wrought with rage, (they) in the encounter slew 
(Rākshasas) covered with armour and ornaments; and some 
slew heroes mounted on cars and elephants and steeds. 
And the monkeys on a sudden slew heroic Yātudhānas. And 
smit with mountain-peaks on their persons, and with their 
eyes falling off, the foremost of Rākshasas moved, dropped 
down, or roared in the scene of conflict. And the Rākshasas 
(on their part) pierced the foremost of monkeys with 
sharpened and keen darts and clubs and scimitars; and slew 
them with darts and *prācas*. And, eager for bringing down 
each other, the monkeys and the Rākshasas with their 
persons, washed with the blood of their antagonists felled 
each other. And in a moment the earth was covered with 
crags and swords discharged by monkeys and 
Rākshasas,—and was drenched in gore. And the field was blocked 
up with scattered mountain-like Rakshas influenced by 
martial ardour,—mangled by their enemies. And the 
monkeys thrown down and felled by means of broken crags 
and monkeys [#]_ and arms and legs,—waged a wonderful war. 
And those foremost of Nairitas slew monkeys with (the dead 
bodies of monkeys); and the monkeys smote Rākshasas 
with (the dead bodies of) Rākshasas; and the Rākshasas 
slew (the monkeys), hurling rocks and crags. And snatching 
away their own arms by main force, the monkeys finished 
Rakshas; and they slaughtered them with mountain-peaks, 
and also wounded each other. And the monkeys and 
Rākshasas emitted leonine roars in the encounter. And the 
Rākshasas, slain by the monkeys, having their mail and 
defence for the body rent, bled like unto trees exuding 
sap. And in that encounter, some among the monkeys 
destroyed cars with cars, elephants with elephants, and steeds 
with steeds. And the Rākshasas rived the trees and rocks 
of the foremost monkeys by means of *Kshurapras* and 
crescents and sharpened *Bhallas* and arrows. And in 
that encounter, the earth became impassable, having been 
scattered with crags baffled and severed trees and (warriors) 
slain by monkeys and Rakshas. And those monkeys, equipped 
with various weapons, and with their vigor unworn, entering 
upon the conflict casting off fear,—cheerfully putting forth 
efforts springing from pride of spirit, warred on with the 
Rākshasas. And in that fearful conflict, which was being 
waged, on the monkeys having been exhilarated and the 
Rākshasas having been brought down, the Maharshis and the 
deities sent up shouts. Then mounted on a charger endued 
with the celerity of the Wind, and grasping a whetted dart, 
Narāntaka entered into that fierce army of monkeys, like a 
fish diving into the deep. And that hero by means of an 
effulgent bearded dart pierced seven hundred monkeys; and 
at one time the high-souled enemy of Indra slew the army of 
the foremost of monkeys. And the Vidyādharas and 
Maharshis saw that high-souled one mounted on horseback, 
ranging the monkey-ranks. And his course was discovered, 
miry with flesh and blood and blocked up with mountain-like 
monkeys fallen. And when the monkeys set their hearts on 
displaying their prowess, Narāntaka, baffling them, pierced 
them with shafts. And he consumed the monkey-army, like fire 
burning a forest. And when the wood-rangers uprooted trees 
and crags, they slain by bearded darts dropped down like 
mountains riven by the thunder. And raising a glowing *prāça*, 
the powerful Narantaka began to range about in the rear [#]_ 
of the forces; dashing everywhere (against the foe) in 
fight, like the wind in the rainy season. And the heroes could 
not appear prominently, or keep their posts. And how 
could they then move freely? And that one endued with 
prowess pierced everyone, whether springing, or staying, 
or moving. And broken through by a single *prāça*, 
resembling the Reaper, and furnished with solar effulgence, the 
monkey-ranks began to roll on the earth. And the monkeys 
were ill fitted to bear the impetus of that *prāça* having the 
touch of thunder itself; and they raised a loud cry. And 
the appearances of those monkey-heroes falling were like 
mountains toppling, having their summits riven with the 
thunder-bolt. Those high-souled and powerful monkeys that 
formerly had been brought down by Kumbhakarna,—having 
recovered, were present with Sugriva in this encounter. 
And Sugriva, looking around, saw that monkey-army flying 
in all directions, agitated with the fear of Narantaka. And 
after seeing the army in flight, he saw Narantaka himself, 
advancing, wielding a *prāça*, and mounted on a steed. And 
as soon as he saw (that hero), the exceedingly energetic 
lord of monkeys—Sugriva—addressed the heroic prince 
Angada, endowed with strength equal to that of Indra, 
saying,—"Go against this heroic Rākshasas that is mounted 
on a steed; and speedily deprive of life that one who is 
devouring up the ranks of his foes". Hearing his master's 
speech, Angada descended from that host resembling clouds, 
like the powerful Sun himself. And resembling a mass of 
crags, Angada—foremost of monkeys—adorned with *Angadas*, 
appeared beautiful like a mountain with metals on it. And 
weaponless himself, and furnished only with nails and teeth, 
Vāli's son attacking Narantaka, said,—"Stay! What shalt 
thou do with these interior monkeys? This *prāça*, having 
the feel of the thunder-bolt, do thou hurl at my heart itself". 
Hearing Angada's words, Narantaka was fired with wrath. 
And knawing his upper lip with his teeth and sighing like 
a serpent, Narāntaka, wrought with wrath, approached Vāli's 
son. And then whirling his *prāça*, he suddenly discharged 
that flaming (weapon) against Angada. And then it was 
snapped on the breast of Vāli's son, resembling the 
thunder-bolt, and dropped to the earth. And seeing the *prāça* 
broken in pieces, like a powerful snake severed by Suparna, 
Vāli's son, raising his hand, dealt a slap at the head of his 
(Narāntaka's) steed. Thereat, with his legs sinking down 
and his eye-balls coming off and his tongue hanging down, 
and wearing the look of a mountain,—on being smit with that 
slap, Narāntaka's steed fell down to the ground, with its 
head lying at random. And Narāntaka seeing his charger 
slain and fallen, was seized with a furious wrath, and raising 
his clenched fist, that one endowed with exceeding great 
energy in that conflict hit Vāli's son on the head. Thereat 
Angada having his head wounded by that blow, warm blood 
gushed out plentifully. And momentarily burning and 
momentarily swooning, he, regaining his senses, was amazed. 
Then Vāli's son, the high-souled Angada clenching his fist 
into a blow resembling Death itself in energy, and like unto 
a mountain-peak, let it descend on the chest of Narāntaka. 
Thereat, with his breast riven and broken down, vomitting 
flames and having his body bathed in blood, Narāntaka 
dropped down to the earth, like a hill shattered by the 
impetus of the thunder-bolt. And on Narāntaka of exceeding 
prowess having been slain by Vāli's son in battle, there 
arose a tremendous uproar in the firmament from the 
wood-rangers and the foremost of celestials. And Angada having 
performed that difficult deed of prowess, capable of delighting 
the mind of Rāma, was seized with amazement; [#]_ and that 
one of terrific feats in fight was again inspired with delight 
in the encounter. 

And seeing Narāntaka slain, the foremost of 
Nairitas—including the three-headed Devāntaka and Pulastya's 
descendant, Mahodara,—began to cry (in chorus). And then 
the vehement Mahodara, mounted (on horseback), rushed 
against Vāli's son endued with energy. And aggrieved in 
consequence of the calamity that had befallen his brother, 
the strong Devāntaka grasping a dreadful bludgeon, darted 
against Angada. And ascending a car resembling the Sun 
yoked with superb steeds, the heroic Triçiras rushed against 
Vāli's son. Then charged by those three powerful 
Rākshasas—crushers of the hauteur of immortals, Angada uprooted 
a tree furnished with gigantic branches. And as Sakra 
hurleth the mighty flaming thunderbolt, that 
hero—Angada—at once hurled against Devāntaka that mighty tree having 
giant branches. And Triçiras cut off that tree in pieces by 
means of shafts resembling serpents. And seeing the tree 
severed, Angada darted up; and [#]_ then that foremost of 
monkeys showered crags and trees. And all those Triçiras 
wrought with wrath cut off by means of whetted arrows; 
and Mahodara snapped those trees with the end of his 
bludgeon. And then Triçiras rushed against that 
hero—Vāli's son—with shafts; and Mahodara chased him, [#]_ mounted 
on an elephant; and struck Angada in the chest with *tomaras* 
resembling the thunder-bolt. And Devāntaka, enraged 
advancing, hit Angada with his bludgeon, and then, endowed 
with velocity, he swiftly turned away. And attacked 
simultaneonly by those three powerful Nairitas, the 
exceedingly energetic son of Vāli possessed of prowess, did not 
feel any pain. And that impetuous one incapable of being 
conquered, summoning his utmost vehemence, rushing on, 
pealt a slap at his [#]_ mighty elephant. And thereat the 
elephant fell down in his very sight and expired. And then 
pulling out his tusks, the highly powerful son of Vāli, darting 
against Devāntaka, dealt him a blow therewith in that 
encounter. And thereupon that strong one overwhelmed like a 
tree buffetted by the wind, began to discharge blood profusely, 
looking like the hue of lac. And then cheering him, the 
exceedingly energetic and powerful Narāntaka, violently 
whirling his bludgeon with might and main, hit Angada with 
it. And albeit struck with the bludgeon, the son of the lord 
of monkeys, going down on his knees, again darted up. And 
as he sprang up, Triçiras hit at the temples of the son of 
the king of monkeys with three straight-speeding terrific 
shafts. And seeing Angada assailed by the three 
redoubtable Rākshasas, Hanumān and Nila proceeded (to his rescue). 
Then Nila hurled a mountain-top at Triçiras; and thereat 
that son of Rāvana severed it with sharpened arrows. And 
that mountain-top on being riven, dropped down, aflame 
and shooting out sparks of fire. And seeing him [#]_ yawning 
in joy, the stalwart Devāntaka in that encounter pursued the 
Wind-god's son with his bludgeon. And as he rushed on, 
that foremost of monkeys—Hanumān—dealt on the crown 
of his head, a blow resembling the thunder-bolt itself. And 
the mighty and heroic son of the Wind-god hit (at his 
antagonist); and that redoubted monkey also with his roars 
made the Rākshasas tremble (in fear). And thereat with 
his head crushed and cleft, and his teeth and eyes falling out, 
and his tongue hanging down, that son unto the sovereign 
of the Rākshasas suddenly dropped to the earth, deprived 
of life. On that fierce and mighty Rākshasa warrior—that 
foe of the immortals—having fallen in fight, the 
Three-headed one, waxing wondrous enraged began to shower 
terrific sharpened shafts on Nila's chest. And Mahodara, 
getting enraged, again swiftly mounted an elephant like the 
ray-furnished (Sun) mounting Mandara. Then even as a 
mass of roaring clouds poureth down showers enwheeled with 
levin on a mountain, he showered arrows right on Nila's 
breast. Thereat showered with those shafts, that leader of 
monkeys Nila with his person pierced, had his body riven 
and was stupified by that exceedingly powerful one. Then 
that (monkey) possessed of tremendous vehemence, having 
regained his senses, uprooting a crag with a whole tract of 
trees, struck it at Mahodara's head. And struck by that 
mighty enemy, Mahodara, broken down by the impetus of 
that rock, deprived of his senses, dropped down dead on the 
ground, like a cliff smit with the thunder-bolt. 

Seeing his uncle slain, Triçiras took up his bow; and 
inflamed with fury pierced Hanumān with whetted arrows. 
And thereat the Wind-god's son, enraged, hurled a 
mountain-peak (at his adversary). And Triçiras by means of keen 
arrows severed the same in shivers. And seeing the 
mountain-peak baffled, the monkey in the encounter began to 
shower trees on Rāvana's son. And Triçiras endowed with 
prowess by means of sharpened shafts cut off that descending 
arrowy shower in the sky and shouted (in delight). Then 
Hanumān flying into a fury, bounding to the welkin, with his 
nails ripped the steed of Triçiras, even as a lion cleaveth a 
powerful elephant. Then taking a dart even as the Destroyer 
employeth the Fatal Night, Rāvana's 
son—Triçiras—discharged it at the offspring of the Wind-god. Thereat 
catching the dart of resistless course as it descended from 
the sky, the powerful monkey snapped it and then shouted. 
And seeing that dreadful dart broken by Hanumān, the 
monkeys, transported with delight, sent up shouts, even as 
clouds rumble. Than upraising his sword, that foremost of 
Rākshasas—Triçiras—brought it down on the breast of the 
monkey-chief. Overpowered with the sword-blow, 
Hanumān—son unto the Wind-god,—endowed with energy, dealt the 
Three-headed one a slap on the head. And smitten with that 
slap, the highly powerful Triçiras, with his hands and attire
dropping off, fell down to the earth, deprived of consciousness. 
Then that mighty monkey resembling a hill broke his sword 
as he fell, and roared, terrifying all the Rākshasas. But not 
brooking that uproar, that night-ranger sprang up; and 
springing up, he dealt a blow at Hanumān. And at that 
blow, the redoubtable monkey was wrought up with wrath; 
and inflamed with rage, he smote that foremost of Rākshasas 
about his diadem. And then with a sharp sword the 
Wind-god's son cut off his heads decked with diadems and furnished 
with ear-rings; even as Sakra had severed the heads of 
Tashtri's son. [#]_ Thereat even as burning stars, loosened, 
drop down from the course of Indra, the large organs of 
sense, and eyes flaming like glowing fire, and heads of that 
foe of Indra, dropped down to the ground. On 
Triçiras—enemy of the immortals—having been slain by Hanumān 
endowed with the prowess itself of Sakra, the monkeys 
shouted, the earth shook, and the Rakshas began to fly on all 
sides. And seeing Triçiras and Yudhyonmatta slain and 
seeing also the irrepressible Devāntaka and Narāntaka slain 
(in the encounter), that highly irascible and powerful 
Rākshasa—Matta—was transported with passion, and then 
took up a flaming mace entirely wrought with iron inlaid 
with gold; frothy with flesh and gore; mighty to behold; 
gratified with the blood of foes; with its end flaming in 
splendour; decked with red wreaths; and capable of striking 
terror into Airāvata and Mahāpadma and Sārvabhauma. [#]_ And 
flaming up like the Fire arisen at the end of a Yuga, that 
foremost of Rākshasas—Matta—wrought with fury,—rushed 
against the monkeys. Then the mighty and powerful 
monkey—Rishabha—springing up before Rāvana's son, stood 
before the hosts of Matta. And seeing that mountain-like 
monkey staying before (him), Matta, enraged, dealt him a 
blow on the breast. And smit with the mace, that foremost 
of monkeys, with his breast riven and trembling, began to 
bleed copiously. And regaining his senses after a long while, 
Rishabha—lord of monkeys—inflamed with wrath, pouting 
out his upper lip, gazed at Mahāpārçwa. [#]_ And then 
impetuously approaching the Rākshasa, that foremost of 
heroic monkeys resembling a hill, endowed with vehemence, 
clenching his fist, suddenly smote him with a blow on his 
breast. Thereat like a tree whose roots have been severed, 
he suddenly dropped on the ground, covered with blood. 
And thereupon, (Rishabha) swiftly snatched his dreadful 
mace resembling the rod of Yama himself; and shouted. 
Only for a moment did he [#]_ remain like one dead. Recovering 
his senses, the enemy of the immortals, looking like evening 
clouds in hue, suddenly springing up, attacked the son of the 
king of waters. [#]_ And thereat, he dropped down to the 
earth, senseless. In a moment regaining his consciousness, 
he again bounded up,—and whirling the mace resembling a 
peak of the foremost of mountains, in that encounter dealt 
(Matta) a blow therewith. And descending on the body 
of that dreadful one—the enemy of deities, sacrifices and 
Vipras—that terrific mace rived his breast; and he began to 
bleed profusely, even as the lord of mountains discharges 
minerals and water. And taking the terrific mace of the 
high-souled (Matta) and swinging it again and again, 
(Rishabha) rushed (against the Rākshasas). And that 
high-souled one began to slaughter Matta's forces in the field. 
And broken down by his own mace, Matta dropped down 
like a hill, with his teeth and eyes shrivelled up; and he 
dropped to the earth deprived of strength and life, with his 
eyes paling. And on that Rākshasa falling, the Rākshasa 
forces began to fly. And on that brother of Rāvana having 
been slain, that host of Nairitas appearing like the ocean in 
grandeur, leaving its arms behind,—solely for life rushed 
away, like unto the deep riven (by the winds). 

.. [#] *Evameva—forsooth*, as I render it. The commentator, however, says it means *such as thou hast described him*.—T. 

.. [#] The rain-bow is sometimes called *Indra's bow* and at others *Rāma's bow.*—T. 

.. [#] The mountain Mandara which served as the the churning stick.—T. 

.. [#] *i.e.* the carcasses thereof. 

.. [#] *Sangrāmānte*, I presume, means *rear of the forces*; although literally it means, *at the conclusion of the conflict*,—because this interpretation would not be proper, the battle being now at its hottest.—T. 

.. [#] Probably, *at his own prowess*.—T.

.. [#] The text has *Angada*, avoided for euphony.

.. [#] The text has Vāli's son.

.. [#] Mahodara's. 

.. [#] Triçiras. 

.. [#] Viçwarupa. 

.. [#] Elephants of the cardinal points.—T. 

.. [#] Otherwise called Matta.—T.

.. [#] Matta.

.. [#] Varuna. 

SECTION LXXI. 
`````````````

Seeing in sore straits his own mighty forces capable of 
making people's down stand on end,—and seeing his brothers 
resembling Sakra in prowess, routed; and seeing also his 
uncles brought down in battle, as well as his 
brothers—Yudhyonmatta and Matta—foremost of Rākshasas, that 
crusher of the pride of deities and Dānavas—the exceedingly 
energetic Atikāya—resembling a hill, who had obtained from 
Brahmā a boon in battle, was fired with wrath. Ascending 
a car effulgent like a thousand suns mingling their rays into 
a burst of brilliance, that enemy of Sakra, charged the 
monkeys. And stretching his bow, (Atikāya) decked with a 
diadem and wearing polished ear-rings, proclaimed his name 
(among the monkey-ranks) and shouted in lofty tones. 
And with his leonine roars and the proclamation of his name, 
and the tremendous twang of his bow-string, he struck terror 
into the monkeys. Seeing the magnitude of his person, the 
monkeys thinking that it was Kumbhakarna who had 
come,—and affrighted thereat, sought the shelter of each other. 
And seeing his form like unto that of Vishnu when he 
displayed his threefold energy, the monkey-warriors seized 
with fear, began to scour on all sides. And on Atikāya 
appearing before them, the monkeys, stupified in that conflict, 
saught the shelter of Lakshmana's elder brother. And from 
a distance Kākutstha saw the mountain like Atikāya 
mounted on the car and equipped with his bow, like unto 
roaring clouds (seen) on the occasion of the universal disruption. 
And seeing that huge-bodied one, Rāghava struck with 
surprise, comforting the monkeys, addressed Bibhishana, 
saying,—"Who is this one resembling a mountain, furnished 
with a bow and having leonine eyes, that is stationed on 
a large car yoked with a thousand steeds,—he that with 
effulgent sharpened darts and keen *prāças* and *tomaras*, shineth 
like Maheçwara environed by spectres—he that displaying 
his fatal tongue, appeareth splendid, surrounded with darts 
in his car; like a mass of clouds graced with lightning. And 
his bows adorned and backed with gold all over, beautify his 
car even as Indra's bow beautifyeth the firmament. And who 
is this foremost of Rākshasas and best of bowmen that 
embellishing the field of battle, approacheth on a car glorious 
as the sun; who, displaying the ten cardinal points with his 
shafts resembling the rays of the sun, appeareth handsome 
with his peak of a banner bearing the figure of Rāhu—whose 
bow bent in three places, emitting roars resembling the 
rumbling of clouds, and plated with gold, looketh like the 
bow itself of Satakratu? And his mighty car furnished with 
a banner and ensign and bottom, and having clatter 
resembling the roaring of clouds, hath four horsemen 
(attached to it). And there are on the car eight and thirty 
quivers and dreadful bows and yellow-golden bow-strings. 
And there are (in that car) two effulgent swords at his side, 
illumining it,—their hafts measuring four hands and their 
blades ten each. And that calm (warrior) wears red garlands 
about his neck, and resembles a mighty mountain. And a 
very Destroyer, he hath a mighty mouth, appearing like that
of the Destroyer himself; and he looketh like the sun 
stationed on clouds. And with his arms adorned with golden 
*angadas*, he appeareth splendid like that best of 
mountains—the Himavān with its towering summits. And with his pair 
of ear-rings, his charming yet terrific countenance shineth 
like the full Moon entering into Punarvaçu. [#]_ O mighty-armed 
one, tell me all about this foremost of Rākshasas, seeing 
whom the monkeys, overwhelmed with fear, fly away in all 
directions". Asked by the king's son—Rāma of immeasurable 
prowess—the exceedingly energetic Bibhishana spoke unto 
Rāma, informing him,—"The highly powerful king, 
Vaisravana's younger brother of dreadful deeds, the high-souled 
Rāvana—is the sovereign of the Rākshasas. This one is 
his mighty son, like unto Rāvana himself in strength. He 
serveth the aged, is of wide celebrity and is the prime of those 
versed in all branches of knowledge. And he is competent 
to ride horses and elephants, to wield the sword or draw 
the bow,—or in sowing dissensions, or giving away, or in 
counsel,—he reposing in whose arm Lankā hath cast off fear. 
Know him to be Atikāya, son unto Dhānyamāli. Having 
adored the pure-souled Brahmā with austerities, he hath 
obtained weapons, and hath defeated his foes (in fight)". 
'Thou shalt be incapable of being slain by celestials and 
Asuras'—was the boon conferred on him by the Self-sprung; 
and he also gave him this celestial mail and this car 
resembling the effulgent Sun himself. He hath vanquished (in 
battle) hundreds of deities and Dānavas; and he hath (always) 
protected the Rakshas, and destroyed Yakshas. And this 
intelligent one resisted the thunder-bolt itself of Indra; 
and in encounter baffled the very noose of the king of 
waters. This one is Atikāya—foremost of Rākshasas; and 
that son of Rāvana is the humbler of the hauteur of deities 
and Dānavas. Therefore, O best of persons, do thou 
endeavour thy best. This one with his shafts slaughtered 
the monkey-hosts before (us)". And then the powerful 
Atikāya entering that monkey-force, stretched his bow and 
shouted again and again. And the high-souled principal 
monkeys, seeing that (hero) possessed of a dreadful person, 
that best of car-warriors—stationed on his car, rushed 
forward. And Kumuda and Dwivida and Mainda and Nila 
and Sabha dashed on at one time with trees and 
mountain-peaks. Thereupon that foremost of those skilled in weapons, 
the exceedingly energetic Atikāya, severed those trees and 
rocks by means of shafts dight with gold. And in that 
encounter that powerful one possessed of a gigantic person, 
skilled in arms, pierced all those monkeys staying before him 
with arrows entirely made of iron. And agonised, having their 
persons pierced in that mighty conflict by that arrowy shower, 
they were incapable of resisting the same. And the Rākshasa 
terrified that host of monkey-heroes, even as an enraged lion 
priding in his youth terrifyeth a society of deer. And in the 
midst of those bands of monkeys, that lord of Rākshasas did 
not slay anyone without battle. And then springing up 
before Rāma, that one furnished with his bow and quiver, 
addressed him in haughty words, saying,—"Stationed in 
this car holding the bow and arrows in my hands, I will 
not fight any that is ignoble. Him that hath strength, 
and that also understandeth this business,—let him 
today speedily give me battle". Hearing his speech, that 
slayer of foes—Sumitrā's son—was fired with wrath. And 
not bearing him, he sprang forward disregarding his 
antagonist's words, and took up his bow. And flying unto fury, 
Sumitrā's son, darting up, took out arrows from his quiver, 
and stretched his mighty bow in front of Atikāya. And 
filling the entire earth and the sky and the ocean and all the 
cardinal quarters,—the terrific twang of Lakshmana's bow 
struck terror into the (hearts of the) night-rangers. And 
hearing the dreadful twang of the bow of Sumitrā's son, the 
exceedingly energetic and powerful son of the lord of 
Rākshasas was struck with surprise. Then Atikāya, enraged, 
seeing Lakshmana advance, taking sharpened shafts, spoke 
unto him,—"Thou art a boy, O Sumitrā's son; and as such 
knowest not how to display prowess. Go thou. Why 
wishest thou to fight with me resembling Death itself. Not 
Himālaya itself or the firmament or the earth is capable of 
bearing the impetuosity of shafts shot by my arms. Thou 
wishest to rouse a fire slumbering sweetly. Leaving alone 
thy bow, do thou return. Do not lose thy life by coming in 
contact with me. Or it may be that thou art proud; and, 
therefore, hast no mind to return. Stay then. Renouncing 
thy life, thou shalt go to Yama's mansion. Behold my whetted 
arrows—crushers of the insolence of foes—resembling the 
weapon itself of the Lord, [#]_—adorned with burnished gold. 
And even as a lion enraged sheddeth the blood of a mighty 
elephant, this arrow of mine resembling a serpent shall shed 
thy blood". Having delivered himself thus, he fired with wrath 
set his shaft on his bow. Hearing in that encounter Atikāya's 
wrathful speech fraught with hauteur, the highly powerful 
and intelligent son of the king possessed of exceeding 
grace, was transported with passion; and he said,—"Thou 
canst not attain pre-eminence solely by virtue of thy speech. 
One cannot be a worthy person simply by say. O 
wicked-minded one, do thou display thy strength on me equipped 
with the bow and holding arrows in my hands. To-day shall 
my shafts decked in gold, drink thy blood flowing from thy 
person and issuing out of wounds inflicted by my arrows 
resembling darts.—'This one is a boy', thinking this, thou 
ought not to slight me. Whether I am a boy or an old [#]_ 
man—death shalt thou know in the conflict. It was as a boy 
that Vishnu had overpowered the triune world with his 
prowess". Hearing Lakshmana's words, fraught with reason 
and high sense, Vidyādharas and ghosts, deities, Daityas and 
Maharshis, and the high-souled Guhyakas then beheld that 
marvel. [#]_ 

Then Atikāya, enraged, setting his arrow on his bow, shot 
it at Lakshmana, as if devouring up the welkin. Thereat, 
Lakshmana—slayer of hostile heroes—with a crescent 
severed that sharpened shaft resembling a venomous serpent, as it 
was descending. And seeing the shaft severed, like a serpent 
having its person cut off, Atikāya waxing exceedingly 
enraged, took up five arrows; and the night-ranger discharged 
them at Lakshmana. Thereat Bharata's younger brother cut 
off the approaching arrows with whetted shafts. And having 
severed them with sharpened shafts, Lakshmana—slayer of 
hostile heroes—took up a sharpened arrow, as if flaming in 
energy. And taking it, Lakshmana set it on his excellent 
bow; and drawing the latter, vigorously discharged the shaft. 
And that hero endowed with prowess hit that foremost of 
Rākshasas in the forehead with that shaft having bent knots, 
discharged from his bow drawn to its full bent.—And that 
arrow piercing the forehead of that dreadful Rākshasa, and 
smeared with blood, appeared like the lord of serpents in a 
mountain. And the Rākshasa, smarting under Lakshmana's 
shaft, showered, like the dreadful gateway of Tripuri 
battered by Rudra. Then recovering himself and reflecting, 
he said, [#]_—"Excellent well! By this discharge of thy shaft, 
thou approvest thyself as a foe in whom I can well glory". 
Having spoken thus candidly, he, folding his hands at 
ease, and seated on the platform of his car, began to range 
in it. And then that foremost of Rākshasas began to take 
up, set, and shoot one, three, five, or seven shafts. And 
those shafts resembling Fate itself, plated with gold at the 
feathered parts,—and looking like the Sun himself (in 
splendour),—discharged from the bow of the lord of Rākshasas, 
lighted up the heavens. Thereat Rāghava's younger brother 
by means of many a sharpened shaft calmly cut off all those 
vollies of arrows shot by the Rākshasa. And finding all 
those arrows riven in the encounter, that enemy of the lord 
of the immortals, Rāvana's son, was fired with wrath, and 
took up a whetted shaft. And then aiming that arrow, that 
highly powerful one suddenly shot it; and with that, rushing 
on, hit Sumitrā's son in the chest. And struck in the encounter 
by Atikāya, the son of Sumitrā began to bleed copiously, 
like a mad elephant discharging the temporal juice. And 
then that lord at once extricated the arrow; and then took 
up a keen shaft and fixed the same on his weapon. [#]_ 
And then he set a shaft (on his bow-string) reciting a formula 
for the Agneya [#]_ weapon; and thereat his arrow as well as 
bow flamed up. Then the highly powerful Atikāya took up 
a Raudra [#]_ weapon; and thereon fixed a shaft plated with gold 
at the feathered part, and resembling a serpent in sheen. 
And even as the Reaper hurleth his rod, did Lakshmana hurl 
that weapon inspired with divine energy, dreadful and 
aflame,—at Atikāya. And seeing that shaft set upon an 
Agneya weapon, that night-ranger discharged a Raudra 
arrow set upon a Solar weapon. And there like a pair of 
infuriated serpents, those arrows with their heads flaming 
in energy, baffled each other in the sky. And burning each 
other, the shafts fell on the earth; and those best of arrows, 
shorn of brilliance and reduced to ashes, were deprived of 
their splendour. And having blazed in the welkin, those 
two fell down to the earth reft of their lustre, Then Atikāya 
wrought up with wrath discharged an arrow called Aishika 
dedicated to Tashtri. Thereat the powerful son of Sumitrā 
severed that shaft by an Aindra [#]_ weapon. Seeing Aishika 
baffled, that Prince—son unto Rāvana—fired with rage, fixed 
an arrow on a Yamya [#]_ weapon; and then the night-ranger 
shot that weapon at Lakshmana. And Lakshmana resisted 
it by a Vāyavya [#]_ weapon. And then as a mass of clouds 
poureth down showers, Lakshmana, enraged, poured volleys 
of shafts on Rāvana's son. Thereupon, hitting Atikāya, 
those arrows coming in contact with his mail, had their barbs 
broken, and fell down to the earth. And seeing them baffled, 
that slayer of hostile heroes—the renowned 
Lakshmana—began to shower shafts by thousands. And albeit showered 
with those arrows, that Rākshasa—the mighty Atikāya—in 
that encounter was not pierced by them on account of his 
impenetrable mail; and that best of men failed to hurt him 
in the contest. Then approaching him, the Wind-god spake 
unto him, saying,—"This one hath received a boon from 
Brahmā, and is covered with an impenetrable mail. Pierce 
him with a Brāhma [#]_ weapon. He cannot otherwise be slain. 
This one clad in mail and endowed with prowess is forsooth 
incapable of being slain by others". Hearing the words 
of the Wind-god, Sumitrā's son like unto Indra in prowess 
took an arrow endowed with fierce impetuosity, and at once 
set it on a Brāhma weapon. And on that sharp-headed 
best of arrows being fixed on that foremost of weapons, the 
cardinal quarters and the Moon and the Sun and the mighty 
planets and the sky were seized with affright; and the 
earth shook. And inspiring that arrow furnished with a 
feathered part and resembling an emissary of Yama himself, 
and fixing the same an his bow, Sumitrā's son in that 
encounter discharged that shaft like unto the thunder-bolt 
at the son of the enemy of Indra. And in that conflict 
Atikāya beheld that shaft fair-feathered and having its 
feathered part dight with splendid diamonds, acquiring 
enhanced vehemence arising from its having been discharged 
by Lakshmana,—and hissing and rushing on with tremendous 
impetuosity. And seeing it, Atikāya swiftly resisted it with 
countless sharpened shafts. But endowed with the energy 
of Suparna himself, that shaft vehemently went to him. And 
seeing that shaft flaming and resembling the Fatal Destroyer 
himself,—coming, he, exerting himself to the utmost resisted 
it with darts and *rishtis* and maces and adzes and javelins 
and arrows. But beating down all those weapons of 
wonderful forms, that arrow alive with flames, coming to the 
diadem-decked head of Atikāya, severed the same (in twain) 
And that head furnished with a corsalet, cut off by 
Lakshmana's arrow, suddenly dropped to the earth, like a 
summit of Himavān toppling (to the ground). Seeing him 
rolling on the earth, with his attire and ornaments scattered 
about, those night-rangers that survived were overwhelmed 
with grief. And with pale forces and distressed, they, 
fatigued in consequence of the thrashing they had undergone, 
suddenly began to cry in frightful accents. And on their 
leader having been slain, those night-rangers that were about 
(Atikāya), without waiting any longer,—overwhelmed with 
panic, rushed towards the city. And on their foe endowed 
with terrific prowess and incapable of being confronted, 
having been slain, innumerable monkeys filled with excess 
of joy, and displaying countenances resembling blown lotuses, 
paid homage unto Lakshmana working out their welfare. 

.. [#] The seventh lunar asterism.—T. 

.. [#] *Isvara—Siva*.—His weapon is the trident.—T. 

.. [#] The commentator says the passage means—"Thou knowest (me) *for death* itself. I prefer the sense given.—T. 

.. [#] The encounter that ensued between Lakshmana and Atikāya .—T. 

.. [#] *Chintayāmāsa—thought*, I apprehend, means *said* in this connection. 

.. [#] *i.e.* the bow. 

.. [#] Belonging to the god of Fire.

.. [#] Relative to Rudra.

.. [#] Belonging to Indra. 

.. [#] What could this be like? The commentator is silent over this important point.—T. 

.. [#] Belonging to the Wind-god. 

.. [#] Belonging to Brahmā. 

SECTION LXIXII.
```````````````

Hearing Atikāya slain by the high-souled Lakshmana, the 
king was filled with exceeding great anxiety and spoke 
thus,—"Dhumrāksha exceedingly wrathful,—best of those equipped 
with all arms—and Akampana and Prahasta and 
Kumbhakarna—all these exceedingly mighty heroes—Rākshasas ever 
seeking warfare, conquerers of the forces of foes, and never 
defeated by antagonists, have together with their hosts been 
slain by Rāma of untiring feats. And other Rākshasas 
having gigantic bodies and skilled in various arms,—countless 
high-souled heroes—have also been brought down. These 
brothers were formerly bound by my son Indrajit of renowned 
strength and prowess with terrific shafts, obtained as boons. 
And I do not know by what power or superhuman virtue or 
stupifying energy did those brothers—Rāma and 
Lakshmana—liberate themselves from those dreadful bonds, which could be 
loosed neither by celestials nor the highly powerful Asuras 
combined nor Yakyas, Gandharbas and Pannagas. And all 
those heroic Rākshasa warriors that marched forth at my 
bidding, have been destroyed by monkeys of marvellous 
might. Him see I not that can now slay Rāma with 
Lakshmana,—that hero together with his forces and Sugriva and 
Bibhishana. Alack! mighty must be Rāma and wondrous is 
his strength of weapon—he coming in contact with whose 
prowess, these Rākshasas have met with their deaths. Now 
let this palace be everywhere guarded by a vigilant 
garrison,—as also the *açoka* wood where Sitā is being guarded. We 
should always be acquainted with the ingress and egress (of 
every person). And do ye, surrounded by forces, remain 
where there are garrisons. And the night-rangers should in 
the evening, at midnight and in the morning always watch the 
movements of the monkeys. The monkeys should by no 
means be slighted. And ye should know whether the enemy 
putteth forth (fresh) efforts,—and whether they advance or 
remain stationed where they at present are".—Thereupon 
those exceeding mighty Rākshasas did as they had been 
desired. And having directed them, Rāvana—lord of 
Rākshasas—bearing the dart of ire (in his heart), in forlorn 
guise entered his own mansion. And with the fire of his
rage blazing up, the exceedingly powerful sovereign of the
night-rangers, absorbed with the danger that had befallen his 
son, began to sigh momentarily. 

SECTION LXXIII. 
```````````````

Those Rakshas that remained after the others had been 
slain, swiftly informed Rāvana that all those foremost of 
Rākshasas—Devāntaka and the rest, Triçiras, Atikāya and 
others—had been slain. And suddenly hearing them slain, 
the king with his eyes charged with brine, thinking of the 
disastrous destruction of his sons and brothers, was extremely 
agonized. Thereupon, seeing the king afflicted, and sunk in 
a sea of sorrow, that foremost of car-warriors—son unto the 
Rākshasa king—Indrajit, addressed (his sire), saying,—"O 
father, it doth not behove thee to be overcome with this 
excessive grief, inasmuch as, O lord of Nairitas, Indrajit yet 
breaths. Smit by the enemy of Indra, (Rāghava) can by no 
means save his life in encounter. To-day behold Rāma along 
with Lakshmana with their bodies torn with my 
shafts,—lying down lifeless on the ground, having their persons 
covered with my sharpened arrows! Hear this vow of the 
foe of Indra, never swerving and instinct with prowess and 
divinity,—this very day will I with unfailing shafts slay 
Rāma along with Lakshmana. To-day let Indra and 
Vaivaçwata and Vishnu and Rudra and Sādhyas and Vaiçwas 
and men and the Sun and the Moon, behold my 
immeasurable prowess, terrific like that of Vishnu at the sacrificial 
ground of Vāli". Having spoken thus, that foe of the lord 
of celestials endowed with exceeding energy, taking the king's 
permission, ascended a car having the velocity of the wind 
itself, yoked with asses, and furnished with every variety of 
weapons. And ascending the car, resembling the car of 
Hari himself, that exceedingly powerful repressor of enemies 
at once set out for the field of battle. And as that high-souled 
(hero) marched, he was followed by countless mighty 
(Rākshasas) breathing spirits; bearing bows in their strong 
hands. And some of those, resembling mountains, were 
mounted on elephants, and some on superb steeds, and 
some on bears, and some on beasts of prey, and some on 
lions and jackals,—and some of the Rākshasas endowed 
with dreadful vigor were mounted on crows, and some on 
swans, and some on peacocks,—they were equipped with 
*prāças* and maces and *nistrinças* and axes and clubs. And 
all sides were filled with the blares of conchs and the sounds 
of kettle-drums. And then that enemy of the lord of celestials 
marched forth with impetuosity. And with an umbrella hued 
like the Moon, that destroyer of enemies appeared like the 
full Moon stationed in the sky. And that hero garnished 
in golden ornaments—that foremost of all bowmen—was 
fanned by an excellent and graceful golden *chowri*. And 
with Indrajit furnished with the splendour of the Sun 
himself, and possessed of peerless prowess, Lankā, looked 
beauteous even as the firmament graced with the glorious 
Sun. 

Arriving at the scene of conflict, that highly powerful 
repressor of foes arrayed his forces around the car. And then 
that foremost of Rākshasas with choice mantras duly 
offered libations unto Fire. [#]_ And that powerful lord of 
Rākshasas there worshipping Fire with fragrant wreaths 
and fried paddy, sacrificed unto it. And arms served for 
*Kāça* and *Bibhitakas* for fuel; and there were red cloths and 
a ladle made of black iron. And spreading Fire there, 
with *tomaras* representing *Kāça*, he seized the neck of a 
living goat. And then the kindled smokeless fire blazing 
up brilliantly, displayed signs betokening victory. Thereat, 
with his right tongue whirling, the Deity of Fire 
himself looking like one made of gold,—arising, accepted 
the offering. And then that (Rākshasa) skilled in weapons 
acquired a Brāhma weapon (from that Deity), and inspired 
his bow and car with *mantras*. On that weapon having been 
invoked, [#]_ and on (the god of Fire) also having been 
worshipped, the firmament furnished with the suns and stars 
and planets was afflicted with affright. Having worshipped 
(the god of Fire), that one endowed with the splendour of 
Fire itself, that one possessed of the prowess of the great 
Indra and gifted with inconceivable vigor, accoutred in 
bows and arrows and swords and having steeds and cars 
and darts,—disappeared in the sky. Then burning for 
battle, setting up roars went out the Rākshasa ranks, 
thronging with steeds and cars, and graced with pennons and 
standards. And they fell to slaughtering monkeys in the 
engagement with countless shafts, sharp, variegated and 
decorated; as also with *tomaras* and *hooks*. And Rāvana's 
son, fired with wrath, seeing those night-rangers, addressed 
them, saying,—"Do ye, burning with a desire to destroy the 
monkeys, fight cheerfully". Thereat all those Rākshasas, 
eager for victory, smitting roars, covered the dreadful 
monkeys with showers of shafts. And environed by Rakshas 
in that encounter, he [#]_ poured on the monkeys *nālikas* and 
*narāchas* and maces and clubs. And trembling in the 
encounter, those monkeys armed with trees at once began to 
shower rocks and trees on Rāvana's son. Then the 
exceedingly powerful Indrajit, son unto Rāvana, endowed with 
wondrous energy, pierced the bodies of the monkeys (with 
arrows). And fired with wrath, that (hero) rejoicing the 
Rākshasas with a single shaft pierced nine and seven monkeys 
in that encounter. And that invincible hero in that conflict 
mangled the monkeys with shafts resembling the Sun, 
decked with gold. And their persons pierced in that contest, 
and themselves pained with those arrows, they began to fall 
down, giving up all intention of fight, like mighty Asuras smit 
by the celestials. And then waxing highly enraged, those 
considerable monkeys in that conflict hotly pursued (Indrajit) 
resembling the Sun himself and having terrific arrows for 
his rays. And all the monkeys, with their bodies riven and 
deprived of their senses, and bathed in blood and writhing 
in torments,—pursued (Indrajit). And putting forth their 
prowess in behalf of Rāma, those monkeys, equipped with 
rocks in the encounter, who had set apart their very lives 
(for him), paused, shouting up loudly. And they in that conflict 
showered trees and crags and mountain-tops on Rāvana's 
son. And that destroyer of foes—the exceedingly energetic 
son unto Rāvana—resisted that mighty shower of trees and 
stones capable of compassing destruction. Then that Lord 
pierced the monkey-hosts in the encounter with shafts 
resembling fire or venomous serpents. And piercing 
Gandhamādana with eight and ten sharp arrows, he wounded 
Nila stationed at a distance with nine shafts. And that one 
endowed with redoubtable prowess pierced Mainda with 
seven shafts capable of piercing into the pith; and he 
pierced Gaja with five shafts in the encounter. And he 
pierced Jāmbavān with ten and Nila with thirty. And then 
with dreadful sharp shafts obtained as boons, he rendered 
Sugriva and Rishabha and Angada and Dwivida (almost) 
lifeless. And transported with passion, and resembling the 
Five arisen at Doomsday, Indrajit, harassed other principal 
monkeys with countless arrows. And in that terrific conflict, 
he agitated the monkey-hosts with swift-speeding shafts, 
resembling the Sun himself, deftly discharged (from his bow). 
Then in that encounter, leaving his army, Indrajit became 
suddenly invisible unto the monkey-hosts,—and began to 
shower fierce arrows, like dark clouds pouring rain. And 
with their persons torn by the arrows of the conqueror of 
Sakra,—slain by his power of illusion,—with their teeth 
uprooted, those mountain-like monkeys fell down in the 
field, emitting frightful cries,—like a mountain smit with 
Indra's thunderbolt. And in the conflict they could only 
see sharp pointed shafts among the monkey-ranks; but 
that foe of the celestial chief—the Rākshasa, hidden by 
virtue of illusion, they could not discover there. And then 
the high-souled lord of Rakshas covered all sides with 
sharp-pointed shafts resembling the rays of the Sun; and he rived 
the foremost monkeys. And whirling darts and *nistraiças* 
and axes, flaming and having the effulgence of Fire,—and 
furnished with flames shooting forth sparks,—he discharged 
them furiously at the forces of the sovereign of monkeys. 
And the monkey-leaders struck with Sakrajit's shafts 
resembling flames, appeared like laughing Kinçukas. And some 
looking at the sky were struck at their eyes. And they 
gradually began to hide themselves in each other and drop to 
the earth. And that foremost of Rākshasas—Indrajit—with 
*prāças* and darts and whetted arrows, inspired with *mantras*, 
pierced all those powerful monkeys,—Hanumān and Sugriva 
and Angada and Gandhamādana and Jāmbavān and Sushena 
and Vegadarçin, and Mainda and Dwivida and Nila and 
Gavāksha and Gavaya and Kesari and Hariloman and the 
monkey Vidyutdanshtra and Suryyānana and Jyotimukha 
and the monkey Dadhimukha and Pāvakāksha and Nala and 
the monkey Kumuda. And having pierced those foremost 
monkeys with golden-hued maces, he showered on Rāma 
and Lakshmana arrows resembling the rays of the Sun. 
And showered with those vollies of arrows, Rāma, 
without heeding that discharge resembling a very 
downpour,—reflecting, spoke unto Lakshmana,—"O Lakshmana, this 
lord of Rākshasas, this foe of the lord of celestials, having 
obtained the Brāhma weapon,—after having brought down 
the monkey-hosts, are assailing us with sharpened shafts. 
And that high-souled heedful one, having been given a boon 
by the Self-sprung, hath rendered his dreadful body invisible. 
How can we slay him, who is fighting with upraised weapons, 
but who hath hid his body. The reverend Self-sprung, I 
deem, is incomprehensible. And this is his weapon, 
embodying his energy. Therefore, O intelligent one, do thou to-day 
along with me calmly bear this. And let this foremost 
them all—this lord of Rākshasas—cover all sides with the 
showers of his shafts. And in consequence of this, the army
of the monkey-king with its greatest heroes fallen, doth not 
appear to advantage. And seeing us also fallen senseless, 
and desisting from fight with our joy and anger gone off from
us, for certain will the enemy of the immortals, taking the 
Fortune of fight seek his home". And assailed by Indra 
with networks of arrows, they were then sore distressed 
the field. And having struck them with sadness, Indra 
from joy shouted in the encounter. And having thus worst 
in battle that monkey-army and Rāma along with Lakshmana 
he speedily entered the city ruled by the hand of the 
Ten-necked one. And extolled by the Yatudhānas, he, filled with 
delight, related everything unto his sire. 

.. [#] Hutabhoktāram—*eater of sacrificial offerings*—a designation of Fire. 

.. [#] *i.e.* on the deity presiding over that weapon, being invoked.

.. [#] Indrajit. 

SECTION LXXIV. 
``````````````

And they [#]_ were rendered inert in the field; and the 
army of the monkey-leaders was stupified, with Sugriva 
and Nila and Angada and Jāmbavān,—and they did not show 
any signs of activity. Thereupon, seeing them dispirited, 
that foremost of intelligent persons—Bibhishana—cheering 
them up with his peerless speech, said,—"Ye heroes of the 
king of monkeys, do not give way to fear. This is not the 
time to indulge in grief at this place; for the sons of the 
noble one, [#]_—inactive and depressed, and seeming to be 
wounded with the showers of Indrajit's shafts,—are in reality 
in this plight, for showing reverence unto the words [#]_ of the
Self-sprung one.—On him the Self-sprung hath conferred the 
mighty Brahmā, weapon of unfailing power; and the king's 
sons are doing honour to it by lying down on the field of 
battle. Why then do ye grieve now?" Hearing the words 
of Bibhishana and honoring the Brahmā weapon, Hanumān 
spoke as follows:—"The host of the quick-paced monkeys 
hath been slain by this weapon. Let us go and console them 
who are still living". And those two great heroes—Hanumān 
and that foremost of the Rākshasas, with fire-brands in their 
hands, began to range to and fro in the battle field. And 
they beheld there the earth strewn on all sides with monkeys 
lying down like so many hills and various shining weapons. 
And some of these monkeys were deprived of their tails, 
some of their hands, some of their thighs, some of their legs, 
some of their fingers, and some of their heads. And blood 
was gushing out from the persons of some, and others were 
urinating out of fear. And Bibhishana and Hanumān 
beheld there Sugriva, Angada, Nila, Gandhamldana, Jāmbavān, 
Sushena, Vegadarshin, Mainda, Nala, Jyotimukha, and 
the monkey, Dwivida,—almost slain. And Bibhishana and 
Hanumān saw in the field seven and sixty kotis of 
fleet-footing monkeys slain (in battle) at the fifth part of the day 
by the darling of the Self-sprung. And surveying that 
host worsted, dreadful like the surges of the sea, Hanumān 
and Bibhishana began to search for Jāmbavān. And finding 
that heroic son of Prajāpati, afflicted with natural decrepitude, 
aged, and resembling smouldering fire,—wounded with 
hundreds of shafts, Pulastya's son said,—"O noble one, hath 
not thy life been destroyed with those sharp shafts?" 
Hearing Bibhishana's words, Jāmbavān—best of 
bears—evoking utterance with extreme effort, said,—"O foremost 
of Nairitas, endowed with exceeding prowess, I know thee by 
thy voice. Having my person pierced with sharp shafts, I 
cannot see thee with my eyes. Doth he through whom 
Anjanā as well as Mātariçwa [#]_ are blessed with fair 
offspring,—doth that prince of monkeys—Hanumān—live?" Hearing 
Jāmbavān's speech, Bibhishaua said,—"Why, passing by the 
son of the high and mighty, [#]_ dost thou enquire after the 
Wind-god's offspring? O noble one, thou dost not show that 
overflowing affection either for king Sugriva or Rāghava that 
thou showest for the son of the Wind-god". Hearing 
Bibhishana's words, Jāmbavān said,—"Hear, O foremost of 
Rākshasas, why I enquire after the Wind-god's son. While 
this hero is alive, this force, albeit destroyed, liveth; but if 
Hanumān is reft of life, although living, we are destroyed. 
O child, if the Wind-god's offspring, resembling his sire himself 
or (the deity of) Fire in prowess, is alive, there is hope for our 
lives". Then approaching that aged one, Hanumān—son 
unto the Wind god—saluted him humbly, holding Jāmbavān's 
feet. Hearing Hanumān's voice, that foremost of monkeys, 
with his senses sorely smarting, deemed himself as having 
regained his life. Then that exceedingly energetic one 
addressed Hanumān, saying,—"Come, O powerful monkey. 
It behoveth thee to rescue the monkeys. There is none else. 
Endowed with profuse prowess, thou art the greatest friend 
of these. This is the hour when thou shouldst display thy 
might. Any other see I not. Do thou cheer up this host 
consisting of bears and monkeys; and do thou also heal the 
wounds of these two tormented by them. Bounding sheer over 
the main, thou, O Hanumān, shouldst repair to the 
Himavān—foremost of mountains. There thou wilt see that best of 
mountains—the golden Rishabha of terrific aspect, and, 
smiter of foes, the peak also of Kailāça. Lying in the Up 
of these two, thou, O hero, O powerful monkey, wilt see 
the mountain of medicines, fraught with healing herbs of all 
kinds. On its summit thou wilt find four medicinal herbs 
flaming and illumining the ten cardinal quarters—*viz*.,  
Mritasanjivani, [#]_ Viçalyakarani, [#]_ Suvarnakarani, [#]_ and the 
mighty medicine, Sandhāni. O Hanumān, providing thyself 
with these, thou shouldst come hither without delay. Do 
thou, O offspring of the Wind-god  [#]_ bringing back lives 
unto these monkeys, cheer them up". Thereat Hanumān 
filled himself with energy, even as the Ocean heaveth with 
the force of the winds (blowing on its breast). And 
ascending the summit of that mountain, [#]_ and hurting it with his 
tread, that hero—Hanumān—appeared like a second mountain, 
And crushed under the tread of that monkey, the mountain 
was dispirited; and sore distressed, it could hardly contain 
itself. And the trees on it began to topple to the earth; 
and on account of the vehemence of the monkey, they flamed 
up. And smitten by Hanumān, its peaks were scattered 
around. And monkeys could no longer dwell on that 
foremost of mountains, which, being hard pressed (by Hanumān), 
was trembling all over, with its slopes covered with broken 
trees and rocks. And with her giant gateways shaking, and 
the doors of her edifices broken, that night Lankā, 
overwhelmed with fright, seemed to be dancing. And the 
offspring of the Wind-god, resembling a mountain itself, 
bringing that mountain to sore straits, agitated the entire 
earth with her Oceans. And hurting the mountain with his 
tread, he, opening wide his mouth resembling that of a mare, 
sent up loud shouts, terrifying the night-rangers. And 
hearing those tremendous roars as he kept emitting cries, 
the powerful Rākshasas were quite stupified. And bowing 
down unto the Ocean, that subduer of enemies, the Wind-god's 
son, endowed with dreadful prowess, began to ponder 
over the mighty mission with which he had been entrusted 
in the interests of Rāghava.—And, then upraising his tail 
resembling a serpent, bending his back, contracting his ears, 
and opening his mouth looking like that of a mare, that one 
possessed of terrific impetuosity, bounded into the sky. 
And with the vehemence of his rush,—he carried away in his 
wake whole tracts of trees, and rocks, and crags, and inferior 
monkeys; [#]_ and after having been carried away some 
distance by the vehemence of his arms and thighs, they, at 
length losing their velocity, fell into the waters (of the Ocean.) 
And stretching his arms resembling serpents, the son of the 
Wind-god endowed with the prowess of Gāruda [#]_ coursed on 
towards the monarch of mountains, as if making all the 
quarters tremble. And seeing the sea with its hosts of 
billows rolling furiously, and with the confederacies of aquatic 
animals bewildered by the angry waters, he coursed on 
rapidly, like the discus discharged by the hand of Vishnu. 
And surveying hills and birds and pools and rivers and tanks 
and splendid cities and flourishing provinces, that one equal 
to his sire himself in celerity, held his way. And that 
hero—Hanumān—like unto his father in prowess, and incapable of 
being fatigued, vigorously proceeded along the orbit of the 
Sun. And that powerful monkey possessed of the speed of 
the Wind itself, and having mighty impetuosity, careered, 
making all sides resound with his roars. And remembering 
Jāmbavān's words, that redoubtable monkey, son unto the 
Wind-god, possessed of terrific prowess, and resembling a 
mountain, suddenly saw (before him) the Himavān: 
furnished with countless cascades and numerous caves and 
rivulets; with splendid summits appearing like massess of pale 
clouds; and graced with various trees. And arriving at that 
lord of mighty mountains, furnished with excellent towering 
golden summits, he saw the great sacred asylums (of the 
ascetics), inhabited by the flower of celestial saints. 
And he saw Brahmakoça [#]_ and Rajatālaya [#]_ and Sakrālaya [#]_ 
and Rudraçarapramoksha [#]_ and Hayānana [#]_ and the flaming 
Brahmaçiras, [#]_ and the servants of Vaivaçwata. [#]_ And 
he saw the abode of the Fire-god, and the abode of 
Vaiçravana and the effulgent Suryyanivandhana. [#]_ and the abode 
of Brahmā, [#]_ and the bow of Sankara, and the navel of the 
Earth. [#]_ And he saw Kailaça of terrific aspect, and the stone [#]_ 
of Himavān, and that bull, [#]_ and the golden mountain, and 
that foremost of mountains furnished with all medicinal 
herbs, flaming, and illuminated with every kind of medicinal 
plants. And beholding that flaming mass of fire, the offspring 
of Vāsava's [#]_ emissary wondered. And bounding up to the 
lord of medicinal mountains, he fell to searching for the 
drugs. And that mighty monkey—the Wind-god's 
son—leaving behind a thousand *yojanas*, began to range the 
mountain containing the divine remedies in its entrails. And 
those potent medicines, in that foremost of mountains, knowing 
(before-hand) that one was coming seeking for them, rendered 
themselves invisible. And not seeing them, the high-souled 
Hanumān was angered; and from wrath he set up roars. 
And not brooking that, (Hanumān) with eyes resembling 
glowing fire, addressed that foremost of mountains, 
saying,—"What is this that thou hast decided on, that thou showest 
no compassion for Rāghava? But, O lord of mountains, 
to-day witness thyself, overpowered by my arms and torn in 
pieces!" And (anon) on a sudden, he violently rooted up its 
summit with trees and elephants and gold, and furnished with 
a thousand varieties of ore,—having its tops torn and its 
slopes aflame. And uprooting it, he sprang into (the bosom 
of the air), terrifying the worlds containing celestials and 
the lords thereof. And hymned by countless rangers of the 
air, that one endowed with the terrific impetuosity of Gāruda 
himself, taking that summit furnished with the splendour 
of the Sun, went along the orbit of the Sun. And near the 
Sun, that Sun-like one seemed to be another Sun. And 
with that mountain, the offspring of the bearer of perfumes 
appeared surpassingly grand, like very Vishnu equipped with 
the flaming discus having a thousand edges. And seeing 
him, the monkeys shouted,—and he also, seeing then, 
shouted in delight. And hearing their tremendous cheers, 
those residing in Lankā shouted still more dreadfully. And 
then the high-souled one dropped on that best of mountains in 
the midst of the monkey-forces; and, bowing down unto 
the principal monkeys there, he embraced Bibhishana. And 
then those sons of that king of men, smelling the perfume 
of that mighty medicine, were then and there healed of their 
wounds; and the heroic monkeys also sat up. And all the 
heroic monkeys were instantly healed and cured; and those 
also that were slain (in battle), through the smell of that best 
of drugs, sat up, like persons risen after sleep at break of 
day. Ever since the monkeys and Rākshasas had begun to 
fight, for maintaining honor, all those Rākshasas that were 
slain there by the mighty monkeys, were thrown into the sea. 
Then that monkey, the offspring of the bearer of fragrance, 
endowed with terrific speed, took that medicinal mountain 
(back) unto Himavān and again presented himself before 
Rāma. 

.. [#] *i.e.* Rāma and Lakshmana.

.. [#] Daçaratha.

.. [#] Mantra.

.. [#] The Wind-god.

.. [#] *Vide Hamlet.* 

.. [#] *Lit.* reviving the dead. 

.. [#] *Lit.* healing wounds inflicted by darts. 

.. [#] *Lit.* transmuting any thing to gold. 

.. [#] *Gandhabahātanaya*—lit., son unto the bearer of smell—a designation of the Wind in Sanskrit.—T.

.. [#] Trikuta. 

.. [#] Residing in the Trikuta mountain. 

.. [#] The text has, *the Foe of serpents*—an appellation of Gāruda 

.. [#] The place of Hiranyagarbha. 

.. [#] The place of Rajatanābha—*silver-naveled*—another form of Hiranyagarbha. 

.. [#] The abode of Sakra. 

.. [#] The place wherefrom Rudra discharged his arrow on the occasion of the destruction of Tripurā. 

.. [#] The place of the Horse-necked. 

.. [#] The place of the deity presiding over the Brahma weapon. 

.. [#] An appellation of Yama. 

.. [#] The spot where the suns meet. 

.. [#] The place of the four-faced Brahmā.

.. [#] The spot of Prajāpati. 

.. [#] On which Rudra sat when engaged in asceticism.

.. [#] Which had been mentioned by Jāmbavān. 

.. [#] The emissary of Vāsava in his cloud-form is the Wind driving the cloud; and the passage refers to Hanumān.—T. 

SECTION LXXV. 
`````````````

Then the exceedingly energetic lord of monkeys, Sugriva, 
said unto Hanumān these words fraught with 
import,—"Inasmuch as Kumbhakarna hath been slain as also the 
princes, [#]_ Rāvana can no longer defend the city. [#]_ Now let 
those principal monkeys that are endowed with great strength 
and that are furnished with fleetness, taking fire-brands 
(in their hands) rapidly rush towards Lankā". Then when 
the Sun had set and at the terrific front of Night, those 
foremost of monkeys marched towards Lankā, equipped with 
fire-brands. And charged at all points by numbers of 
monkeys armed with fire-brands, those fierce-eyed (Rākshasas) 
that guarded the gates [#]_ suddenly fled away. And thereat, 
(the monkeys) delighted set fire to gates and upper 
apartments and spacious high-ways and various by-ways and 
edifices. And the fire [#]_ burnt their [#]_ mansions by thousands; 
and mountain-like superstructures toppled headlong to the 
earth. And there burnt *aguru*, and sweet sandal, and pearls, 
and sheeny gems, and diamonds and corals. And there 
burnt linen and fine silk and *āvikas* and various kinds 
of woolen cloths; and vessels of gold, and weapons; 
divers kinds of furniture, trappings and ornaments of 
steeds; cords for tying elephants; burnished ornaments for 
cars; armour of warriors; and hides of horses and elephants. 
And swords and bows and bow-strings and arrows and 
*tomaras* [#]_ and *ankuças* [#]_ and darts. And blankets and *chowris* 
and tiger-skins and musk and other things. And pearls and 
excellent gems; and edifices all around. And there the fire 
burneth heaps of various kinds of arms. And then the fire 
burnt various kinds of curious structures, and the dwellings 
of Rākshasas and all householders. And there the fire 
flaming up again and again burnt down by hundreds and 
thousands the houses of the denizons of Lankā,—clad in 
curious golden mail; and wearing wreaths and ornaments and 
attires; having their eyes wildly moving in intoxication; 
reeling in drink; those whose paramours were dressed 
in flowing apparels; or those wroth with their foes; or 
bearing maces and darts and swords in their hands; or 
engaged in eating or drinking; or asleep with their beloved 
on costly couches; or who, agitated with fright, were hastily 
going taking their sons with them.—And that fire burnt down 
firm-based rich dwellings furnished with innumerable 
apartments, and garnished with golden Moons and 
crescents,—and mansions having graceful crests; and variegated 
windows and daises raised there, embellished with rubies 
and lapises, and seeming to touch the Sun; and piles 
resembling mountains in grandeur,—and resonant with the 
cries of Kraunchas and peacocks and the tinklings of 
ornaments. And the flaming gateways all round appeared 
like clouds in the rainy season lighted up by lightning, or 
like the peaks of a mighty mountain ablaze with a 
forest-conflagration. And superb damsels asleep in lofty edifices, [#]_ 
being burnt, cast away their ornaments and shrieked. And 
consumed by the fire, buildings began to drop down like the 
summits of a mighty mountain smit with the thunder-bolt 
of the thunderer. And those burning, appeared from a 
distance like the peaks of Himalaya aglow. And in 
consequence of those tops of the edifices burning and of the 
living flames, that night Lankā looked as if swarming with 
flowering Kinçukas. And with elephant-riders, and elephants, 
and steeds let loose, Lankā appeared like the Ocean at the 
hour of Universal tumbling,—with its ferocious aquatic 
animals whirling in wild chaos. Sometimes, an elephant 
seeing a steed let loose,—was flying away in fear; and 
sometimes a horse seeing a frightened elephant, was stopping, 
himself seized with fear.—And on Lankā burning, the mighty 
main with the reflection (of the conflagration) looked like an 
Ocean of red waters. And in a short time that city set on 
fire by the monkeys, looked like the earth glowing at the 
time of the Universal dissolution. And the cries of the 
females amidst the drift of smoke, heated by the flames, 
could be heard from an hundred Yojanas. And as Rākshasas 
having their bodies burnt came out of houses, monkeys eager 
for encounter on a sudden sprung upon them. And the shouts 
of the monkeys and the cries of the Rākshasas made the ten 
cardinal quarters and the ocean and the Earth resound. 

And on those high souled ones—both Rāma and 
Lakshmana—having been cured of their wounds, 
possessing themselves in calmness, took up their excellent bows. 
And Rāma drew that best of bows. And thereat there 
was heard a tremendous twang striking terror into the 
Rākshasas. And drawing his redoubtable bow, Rāma 
appeared like the reverend enraged Bhava, drawing his bow 
having sounds and instinct with Brahma energy. And the 
twang of Rāma's bow, drowning the roars of both the 
monkeys and the Rākshasas,—was alone heard. And the 
ululations of the monkeys and the cries of the Rākshasas and 
the rattle of Rāma's bow—these three filled the ten cardinal 
quarters. And with the shafts discharged from his bow, the 
gateway of the city resembling the summit of Kailāça was 
crushed in pieces, scattered around on the ground. And 
seeing Rāma's shafts in cars and dwellings, the preparations 
for conflict were pushed on with great vigor. And in 
consequence of the foremost Rākshasas preparing for fight, and 
emitting roars, that night appeared like the Fatal Night 
itself. And the foremost monkeys were directed by the 
high-souled Sugriva, saying,—"Ye monkeys, do ye fight, 
approaching the gate lying at hand. But he that flyeth from 
his ranks, should be slain by main force". As the principal 
monkeys stationed themselves at the gate, equipped with 
fire brands, wrath took possession of Rāvana. And as he 
yawned, the wind (blowing from his mouth), filled the ten 
cardinal regions; and his wrath resembled that appearing in 
the person of Rudra. And wrought up with a mighty rage, 
he sent forth Kumbha and Nikumbha—both sons of 
Kumbhakarna—in company with innumerable Rākshasas.—And 
in accordance with Rāvana's command, Yupāksha and 
Sonitāksha, and Prajangha, and Kampana went with 
Kumbhakarna's sons. And, setting up leonine roars, he 
commanded all those highly powerful Rākshasas, 
saying,—"Do ye go this very day for battle". Thus directed, those 
heroic Rākshasas, equipped with flaming weapons, went out, 
roaring again and again. And the firmament was illuminated 
with the splendour of the ornaments of the Rākshasas and 
the splendour of their persons and the fire kindled by the 
monkeys. And there the light of the Moon and that of the 
stars and the brilliance of their ornaments,—combined, lighted 
up the welkin.—And the beams of the Moon and the brilliance 
of the ornaments and the flaming splendour of the planets 
emblazoned all round the forces of the monkeys and 
Rākshasas. And the light of half-burnt houses, again, falling 
on the restless ripples of the sea, made it wear an extremely 
beautiful aspect. And those dreadful Rākshasa hosts, 
possessed of dreadful prowess and energy, were seen,—with 
ensigns and banners; excellent swords and *paracwadhas*, [#]_ 
terrific steeds and cars and elephants rife with *paths*, [#]_ and 
flaming darts and clubs and scimitars and *yrāsas* and *tomaras* 
and bows; bearing blazing *prāsas*; ringing with the tinklings 
of hundreds of balls; with their arms encased in golden 
networks; flourishing axes; whirling their mighty weapons; 
fixing shafts on their bows; making the air swoon away 
with the perfumes of their wreaths; extremely terrific; 
swarming with heroes; sending out sounds like those of the 
sea. And seeing the army of the Rākshasas incapable of 
being coped with advance, the monkey-forces began to move 
and send up loud cheers. And thereat that array of 
Rākshasas vehemently sprang forward before the force of the 
foe, like unto insects plunging into aflame. And whirling 
with their arms bludgeons and *açanis*, that army of Rākshasas 
appeared exceedingly grand. And the monkeys, eager for 
encounter, darted forward like maniacs; and began to 
despatch the night-rangers with rocks and trees and clenched 
fist. And Rākshasas possessed of dreadful prowess with 
whetted arrows swiftly cut off the heads of falling monkeys. 
And the Rākshasas ranged there, with their ears torn with 
teeth, or their heads broken by blows, or their limbs crushed 
with the discharge of crags. And in the same way other 
grim-visaged night-rangers slew with sharpened swords 
the foremost of monkeys on all sides. And one about to 
slay another was himself slain by the latter; and one, about 
to bring another down, was himself brought down (by his 
adversary), and one that was railing at another, was in turn 
rebuked by his enemy; and one who was going to bite his 
foe, was himself bitten by him. And one was crying 'Give,' [#]_ 
and his adversary anon giveth; and another, again 
said,—'I will give. Why puttest thyself to trouble? Stay.' Thus 
there did they accost each other. And there was waged a 
terrific encounter between the monkeys and the 
Rākshasas,—in which arms lay scattered about; and armour and weapons 
strewn around; and mighty *prācas* [#]_ were upraised; and 
which was fought with blows and darts and swords and 
*Kuntalas*. [#]_ And in that conflict the Rākshasas slaughtered 
monkeys by tens and sevens. And then the monkeys 
hemmed in the Rākshasa-forces, with their apparels falling 
off and with their mail and standards strewn around. 

.. [#] *Nishuditāh—slain*, left out for euphony. 

.. [#] *Upanirhāram* is a contested term. Kataka gives the sense adopted by me. Tirtha says it means 'Rāvana cannot give battle in the open field.' According to others, it means 'He cannot offer truce to us'.—T. 

.. [#] *Arakshāh*—according to some means *gates*. According to others, a *gulma or division of an army*.—T. 

.. [#] *Hutabhuk—lit*. eater of sacrificial offsprings—a designation of Fire. 

.. [#] According to the commentator this refers to the fire lighted by the monkeys. I differ.—T. 

.. [#] An Iron club.—T. 

.. [#] The hook used to drive an elephant.—T. 

.. [#] *Vimāna*, according to Rāmānuya, is a seven-storied edifice.—T. 

.. [#] A platoon consisting of one chariot, one elephant, three horse and five foot.—T. 

.. [#] A kind of sword. 

.. [#] Battle. 

.. [#] A bearded dart. 

.. [#] What could this be like? The commentator is mute. Wilson has *Kuntalikā*—butter-knife or scoop. *Kuntala* may, however, mean a *plough*.—T. 

SECTION LXXVI. 
``````````````

On that furious and destructive carnage proceeding. 
Angada, eager for encounter, approached the heroic Kampana. 
Thereat, challenging Angada in wrath, he assailed him with 
impetuosity. And Kampana dealt a blow to Angada with 
his mace; and thereat, wounded with it, he reeled. Then 
regaining his senses, that energetic one hurled a 
mountain-top. Borne down by the blow, Akampana dropped down 
to the earth. And seeing Kampana slain in the conflict, 
Sonitāksha mounted on a car, intrepidly rushed against 
Angada. And he then impetuosly pierced Angada with 
sharpened shafts, keen and capable of cleaving the body 
and resembling the Fatal Fire itself in appearance,—with 
Kshuras [#]_ and Kshurapras [#]_ and Nārāchas [#]_ and 
Vatsadantas [#]_ and Siliumkhas [#]_ and Karnis [#]_ and Salas [#]_ and 
Vipātas, [#]_ and countless (other) whetted arrows. And the 
powerful son of Vāli—Angada—endowed with prowess having 
his person pierced with arrows suddenly smashed (his 
adversary's) car and arrows and dreadful bow. And thereat, 
Sonitāksha swiftly took up his sword and shield; and without 
reflecting for a moment, that vigorous one sprang forward. 
And the powerful Angada, speedily bounding up, seized 
his enemy's sword and holding the same with his hands 
shouted. And then hitting at (Akampana's) shoulder-blade, 
that powerful monkey—Angada—hewed him in twain, his 
blow going obliquely down like the sacred thread. And 
taking that terrific sword, and shouting again and again, in 
the field, Vāli's son rushed against other enemies. And then 
strong and heroic Yupaksha accompanied by 
Prajangha,—mounted on a car, wrathfully approached the mighty son of 
Vāli. And taking an iron mace, that hero, Sonitāksha, 
adorned with a golden *angada*,—attaining a little respite, 
advanced against Angada. And that redoubtable hero, the 
powerful Prajangha, also, accompanied by Yupāksha, fired 
with wrath, equipped with a mace, advanced towards the son of 
Vāli endowed with exceeding prowess. And placed between 
those two—Sonitāksha and Prajangha—that foremost of 
monkeys appeared like the full Moon placed between the 
Visākhas. [#]_ And Mainda and Dwivida defending Angada, 
remained beside him, desirous of witnessing the encounter 
between those two (combatants). And fired with fury, those 
huge-bodied Rākshasas endowed with dreadful prowess, 
equipped with swords and shafts and maces,—being on their 
guard, fell upon the monkeys. And the encounter that took 
place between those three lords of monkeys combined (on 
one side), and the three redoubtable Rakshasis (on the other), 
was dreadful and capable of making people's down stand on 
end. And they, [#]_ taking up trees, hurled them in the conflict 
(against their antagonists); and the powerful Prājangha 
resisted all those with his swords. And (the monkeys) in the 
contest showered rocks and trees on the cars (of their 
enemies) and the exceedingly strong Yupāksha cut them 
off with vollies of arrows. And the powerful Sonitāksha, 
endowed with prowess, with his mace severed in the middle 
the trees which Dwivida and Mainda had uprooted and 
discharged. And summoning speed, Prājangha darted against 
Vāli's son, upraising a huge scimitar capable of piercing 
into the vitals of trees. And seeing him approach, that lord 
of monkeys possessed of exceeding strength and great 
prowess struck him with an Açwakarna tree; and with a blow 
smote his antagonist on his arm holding a *nistringa*. And 
seeing the sword resembling a mace dropped to the earth, that 
exceedingly mighty one clenched his fist into a blow like 
unto the levin; and that one, endowed with wondrous energy, 
smote in the forehead that foremost of monkeys possessed 
of redoubtable prowess. And thereat he for a moment was 
staggered. And then recovering his senses, the energetic 
and powerful son of Vāli by means of his clenched fist severed 
Prājangha's head from his body. Thereat Yupāksha, seeing 
his uncle slain in battle, with his eyes filled with tears, 
finding his shafts exhausted, swiftly descended from his car 
and took a sword. And finding Yupāksha charge, Dwivida, 
waxing wroth, speedily smote him on the breast; and that 
powerful one also seized him. And finding his brother taken, 
the highly energetic Sonitāksha then dealt the mighty 
Dwivida a blow in the chest. And overcome by that blow, 
that one endowed with great strength, shook; and Dwivida 
seized his antagonist's upraised mace. In the meanwhile 
Mainda came to the side of Dwivida. And Sonitāksha and 
Yupāksha, bestirring themselves, began to vehemently and 
forcibly drag and pull those (two) monkeys. And Dwivida 
with his nail tore Sonhaksha's face; and that powerful one 
violently bringing him down to the earth, pressed him with 
might and main. And fired with wrath, Mainda—foremost 
of monkeys—grasped Yupāksha with his arms; and that one 
dropt down dead on the earth. And thereupon the force of 
the lord of the Rākshasas, having its foremost heroes 
slain,—and aggrieved thereat, went to where Kumbhakarna's son 
was. And then cheering up the flying forces, that best (of 
Rakshas),—the energetic Kumbha—seeing that Raksha host 
with its mighty heroes slain by highly powerful monkeys 
crowned with success, began to perform difficult feats 
in the encounter. And needfully taking his bow, that first 
of bowmen discharged shafts resembling venomous serpents 
capable of piercing the body. And his excellent bow with 
shafts shone resplendent like the very bow of Indra himself 
affluent with the splendour of Airāvata and lightning. And 
then drawing his bow to its utmost bent, he hit Dwivida with 
a feathered shaft knobbed with gold. And suddenly wounded 
with it, that best of monkeys having the splendour of Trikuta, 
fell down senseless to the earth, stretching his legs wide. 
And Mainda, seeing his brother, broken in mighty encounter, 
furiously rushed forward, taking a gigantic crag; and that 
one possessed of great strength, hurled it at the Rākshasa. 
And thereat Kumbha severed that crag with fire shafts 
discharged (from his bow). And then aiming other 
fair-headed arrows resembling venomous snakes, that exceedingly 
energetic one smote Dwivida's elder brother in the chest. 
And struck (with those arrows), that leader of 
monkey-bands, Mainda, with his marrow pierced therewith, fell down 
to the earth, deprived of his senses. And Angada seeing 
his uncles [#]_ endowed with exceeding prowess, overpowered, 
darted vehemently at Kumbha staying with bow upraised. 
And as he descended, Kumbha pierced him with fire shafts; 
and as one pierceth an elephant with *tomaras*, he also pierced 
(Angada) with three other arrows. And the powerful 
Kumbha pierced Angada with a great many arrows, 
sharp-pointed, whetted, keen and ornamented with gold. And Vāli's 
son Angada, albeit pierced all over in his person, did not 
shake; and he kept showering on his [#]_ head stones and trees. 
And the graceful son of Kumbhakarna cut off and cleft all 
those (stone and trees) discharged by Vāli's son. And seeing 
him spring up, Kumbha pierced that monkey-leader on the 
ground with shafts, even as one assaileth an elephant with 
fire-brands. And blood gushed out of his closed eyes. 
And then covering his eyes with his hand, Angada with 
another took a *sāla* that was hard by. And placing 
on his breast the *sāla* furnished with shoulders, and 
pulling its branches and bending its top, he cleared it of 
its foliage, in that mighty encounter. And then in the sight 
of all the Rakshas he violently discharged that tree 
resembling the very banner of Indra and appearing like Mandara 
itself. And thereat he [#]_ severed it with seven sharp shafts 
capable of piercing the body. And Angada experienced a 
sharp pang and fell down deprived of his senses. And seeing 
the invincible Angada down like ebbing sea, the foremost 
monkeys informed Rāghava of it. And Rāma, hearing that 
Vāli's son had come to grief in terrific fight, directed 
the principal monkeys, headed by Jāmbavān. And hearing
Rāma's command, the monkeys, fired with wrath, charged 
Kumbha, staying with his bow upraised. And those powerful 
monkeys, with their eyes crimsoned with choler and bearing 
rocks and trees in their hands, were engaged in defending 
Angada. And Jāmbavān and Sushena and the monkey, 
Vegadarçi, wrought with wrath, darted against that hero—son 
unto Kumbhakarna. And seeing them spring forward; he 
covered up those exceedingly mighty lords of monkey, with 
showers of shafts, even as a crag obstructeth the course of a 
current. And even the great deep cannot see his own 
shores, those high-souled lord of monkeys, coining within the 
range of his arrows, could not even see. And seeing those 
monkeys sore distressed by the shafts, the king of the 
monkeys, Sugriva, in that conflict taking his brother's son 
on his back, rushed against the son of Kumbhakarna, even as 
a powerful lion rusheth at an elephant ranging on the slopes 
of a mountain. And that mighty monkey, uprooting many 
an *açwakarna* and other mighty trees of various kinds, 
discharged them (at the foe). And by means of his sharp 
arrows the graceful son of Kumbhakarna cut off that 
down-pour of trees covering the welkin; and incapable of being 
resisted. And being baffled those trees looked like *çataghnis*. 
And seeing that shower of trees riven by Kumbha, the 
graceful lord of the monkeys endowed with exceeding strength 
and prowess, did not feel any mortification. And suddenly 
attacked, he bearing those arrows, seized Kumbha's bow 
resembling in resplendence the very bow of Indra. And 
swiftly bounding up and performing that feat difficult of being 
achieved, he, exceedingly enraged, addressed Kumbha 
resembling an elephant shorn of his tusks, saying,—"O elder 
brother of Nikumbha, marvellous are thy might and the 
force of thyself as well as the modesty and prowess that are 
thine and Rāvana's. And, O thou equal unto Prahrada or 
Vāli or the slayer of Vritra or Varuna or Kuvera! thou alone 
walkest in the wake of thy yet mightier father. As mental 
anguish doth not dog one that hath controlled his senses,—the 
celestials cannot cope in conflict with thee alone, O repressor 
of foes, O of mighty arms, bearing thy dart in thy hand. 
O thou of high intelligence, put forth thy prowess! and do thou 
also witness my work. It is only by virtue of the boon he 
hath received, that thy uncle can bear the deities and the 
Dānavas. But Kumbhakarna copeth with the immortals and 
Asuras by means of his native might. And in the bow 
equal to Indrajit himself and in power equal to Rāvana, thou 
now in might and energy art the foremost of Rākshasas. 
And to-day let all creatures witness the mighty and 
wonderful encounter in conflict between thee and me, like 
unto the meeting of Sakra and Samvara. And 
unparalleled is the feat thou hast performed; and thou hast 
displayed thy skill in weapons. And heroic monkeys 
endowed with dreadful vigor, have been brought down by 
thee. And, O hero it is only because of the apprehension [#]_ of 
censure of the people that I do not slay thee who art fatigued 
in consequence of the acts that thou hast performed. And 
reposing from fight, do thou see my strength!" And being 
thus honored (by Sugriva) with fair speech, (Kumbha) flamed 
up like a flame into which oblations have been poured. 
And then Kumbha seized Sugriva by the arms. And like 
two elephants in rut, they sighing momentarily, fastened on 
each other's person, and possessed each other,—and from 
fatigue emitting from their mouth flames mixed with vapour 
And with the stamping of their feet, the earth was rent into 
rivers, and the main was waxed, with its billows surging 
furiously. Then Sugriva lifting up Kumbha clean, violently 
plunged him into the salt wash, making his eyes acquainted 
with the locality of the deep. And in consequence of 
Kumbha's plunge, the waters heaving up, rolled on all
sides like the Vindhya or Mandara. Then springing up, 
and bringing Sugriva down, Kumbha, transported with wrath
dealt a blow on his chest, like unto the levin. And thereat 
his skin was rent, and blood began to gush out,—and the 
impetus of that blow broke Sugriva's bones. And the 
vehemence (of the blow) caused a great fire to blaze up at 
that spot; even as the thunder-bolt smiting the mountain 
Meru, maketh place blazed. And the mighty 
Sugriva—foremost of monkeys—sorely handled by him, fastened his 
fingers into a box resembling the thunder-bolt, and furnished 
with all the effulgence of the solar disc having a thousand 
rays. And then that powerful one made that blow descend 
right on Kumbha's breast. And agonised with that stroke, 
Kumbha reft of his senses, dropped like unto a fire that hath 
lost its brightness. And overpowered by that blow, the 
Rākshasa anon dropped down, like unto the bright Lohitānga 
dropping from the firmament urged on by Destiny. And the 
aspect of the falling Kumbha with his breast broken by the 
blow, appeared like that of the Sun routed by Rudra. 
And on his being slain, in encounter, by the foremost of 
monkeys endowed with terrific strength, the earth with her 
hills and woods, shook; and a mighty fear took possession 
of the Rakshas. 

.. [#] Arrows having razor-like edges. 

.. [#] Crescent-shaped shafts. 

.. [#] Arrows made entirely of iron. 

.. [#] Arrows resembling the teeth of calves. 

.. [#] Arrows resembling the feathers of the Kanka. 

.. [#] Arrows furnished with two sides resembling *cars*. 

.. [#] Arrows with short leads. 

.. [#] Arrows resembling the tops of Karaviras—Tirtha. 

.. [#] The asterisks so named. 

.. [#] The monkeys. 

.. [#] Maternal uncles.

.. [#] Kumbha's.

.. [#] Kumbha. 

.. [#] *i e.* Lest people should censure me, saying,—'Sugriva slew Kumbha when he was fatigued in fight'.—T. 

SECTION LXXVII. 
```````````````

Seeing his brother slain by Sugriva, Nikumbha, gazed 
at the lord of the monkeys, as if consuming him with his 
passion. And then that one endowed with calmness, grasped 
a bludgeon entwined with wreaths, and furnished with an 
iron ring measuring five fingers, and resembling the top of 
the Mahendra; [#]_ plated with gold and embellished with 
diamonds and lapises,—and looking like the rod of Yama 
himself; dreadful, and capable of removing the fear of the 
Rakshas. And whirling this, that highly powerful one, 
resembling the banner itself of Sakra in energy, Nikumbha 
possessed of terrific strength, with his mouth wide open, set 
up shouts. And with gold adorning his breast, and *angadas* 
placed on his arms and a pair of curious and variegated 
earrings, Nikumbha, with his ornaments and that same bludgeon, 
appeared beautiful like a mass of roaring clouds laughing 
with lightning and furnished with the iris. And the head of 
that huge-bodied hero's *parigha* undid the conjunction of the 
Seven [#]_ Winds and appeared [#]_ like a noiseless and smokeless 
flame. Along with the gyration of Nikumbha's *parigha* 
the whole welkin, together with the excellent city [#]_ of the 
Gandharbas, and the planets, stars and the moon, began to 
whirl. And Nikumbha was hard to approach like unto the 
fire of dissolution, being resplendent with the brilliance 
of *parigha* and other ornaments and having his anger for 
its fuels. And the Rākshasas and monkeys did not dare 
stir even out of fear. And the heroic Hanumān, spreading 
his breast, stood before him. And thereat the powerful 
(Nikumbha) having long-arms [#]_ threw his *parigha* resembling 
the Sun at the breast of that powerful one. And falling 
on the firm and spacious breast of Hanumān it was broken 
into hundred pieces. And the broken portions, being 
scattered, appeared like hundreds of fire-brands in the sky. 
Like unto a mountain standing still even at the time of an 
earthquake that mighty monkey was not moved albeit 
struck with the *parigha*. Being thus hurt that highly powerful 
Hanumān, the foremost of the monkeys, with great velocity 
clenched his fist. And with this, the powerful (monkey) 
gifted with great impetuosity, and resembling the wind in 
prowess, struck Nikumbha on his breast. And with that 
fist, his (Nikumbha's) armour [#]_ was riven and blood gushed 
out. And a light rising out of his breast suddenly disappeared 
like unto lightning disappearing in a mass of clouds. And 
being struck with his (Hanumān's) fist Nikumbha was greatly 
moved and restoring himself attacked the mighty Hanumān 
and pulled him up. And beholding in conflict the terrible 
and powerful Hanumān pulled up by Nikumbha, the 
residents of Lankā began to shout with joy. Being thus put 
to shame by that Raksha, Hanumān the son of the Wind, 
struck him with his iron fist. And releasing himself from the 
grasp of Nikumbha, Hanumān the Wind-god's son instantly 
planted his foot on the earth. Inflamed with ire, he, throwing 
down Nikumbha, began to crush him; and gifted with 
vehemence, he, with great impetuosity, leaped up and sat on the 
breast (of the Raksha). And holding his head with two hands, 
he, emitting loud roars, displaced his head. Nikumbha being 
thus slain in conflict by the Wind-god's son, there ensued 
a terrible conflict between the highly enraged armies of the 
son of Daçaratha and the lord of Rākshasas. And Nikumbha 
being deprived of his life, the monkeys began to shout—as if 
resounding all the quarters. And with it the whole earth 
moved and the abode of the celestials dropped down. And 
the Rākshasa-hosts were greatly terrified. 

.. [#] The mountain, so named. 

.. [#] This indicates the length of the Parigha. 

.. [#] This might refer to Kumbha as well. 

.. [#] Some say *Vitapabati* and some say *Alakā*. 

.. [#] *Lit*. arms resembling *parighas*. 

.. [#] Some texts read *charma* (skin) in the place of *Barma*—(armour) *i.e.* his skin was rent—This equally indicates Hanumān's strength.—T. 

SECTION LXXVIII.
````````````````

Beholding Kumbha and Nikumbha slain, Rāvana was 
excited with ire like unto flaming fire. And being beside 
himself, simultaneously with wrath and grief Rāvana [#]_ spoke 
unto Makarāksha, Khara's son, having spacious eyes, 
saying—"O child, do thou proceed at my command with the 
army and destroy Rāghava and Lakshmana with all the 
monkeys". Hearing the words of Rāvana, Khara's son, 
Makarāksha, proud of his own prowess, delightedly spoke unto 
the night-ranger, saying, "Be it so". And saluting and 
circumambulating the Ten-necked one, that hero, at Rāvana's 
behest, issued out of the house. And Khara's son spoke 
unto the commander who was near him, saying,—"Do thou 
speedily bring the chariot here and all the soldiers". And 
hearing his words, that commanding night-ranger, soon led 
before him the army and the chariot. And going round the 
chariot and addressing the charioteer that night-ranger 
(Makarāksha) said,—"O charioteer, do thou soon drive the 
chariot". And Makarāksha addressed those Rākshasas, 
saying,—"O Rākshasas! do ye all fight before me. I have 
been commanded by the high-souled Rāvana, the lord of 
Rākshasas, to slay both Rāma and Lakshmana in conflict. I 
shall slay to-day, O night-ranger, with my excellent arrows, 
Rāma, Lakshmana, Sugriva and all other monkeys. Like 
unto fire consuming dry fuel, shall I to-day slay the host of 
monkeys with my darts". Hearing those words of 
Makarāksha, the mighty night-rangers, (addressed themselves for 
fight). They were armed with various weapons, cautious; 
assuming shapes at will, crooked, having fearful teeth, coppery 
eyes; roaring like elephants, having dishevelled hair and 
terrible. And encircling the huge-bodied son of Khara, those 
gigantic (Rākshasas) began to proceed, delighted and 
moving the earth (with the weight of their persons). There 
arose a terrible noise on all sides from the sound of conches, 
and thousands of bugles, and from the moving of the arms of 
the heroes. And all on a sudden the reins slipped off (the hands 
of) the charioteer and the flag of the Rākshasas dropped 
down. And the course of the steeds was thus slackend and 
they began to move slowly and poorly with their heads 
drooping down. There blew a terribly rough wind mixed with 
dust when the fearfully wicked-minded Makarākshas issued 
out for battle. Those powerful Rākshasas neglecting those 
bad omens proceeded towards where Rāma and Lakshmana 
were. They were all black like unto clouds, elephants and 
buffaloes, and had marks of swords and maces on their 
persons. And all those night rangers were skilled in the 
art of warfare and began to range to and fro (in the battle 
field) saying, "I shall go first". 

.. [#] Nairita is another name of Rāvana. 

SECTION LXXIX.
``````````````

Beholding Makarāksha out for battle, those foremost 
monkeys, leaping on a sudden, addressed themselves for fight. 
Thereupon ensued a terrible conflict, capable of making 
one's down stand on end, between the night-rangers and the 
monkeys like unto one between the celestials and Dānavas. 
And those monkeys and night-rangers crushed each other 
down with trees, darts, maces and *parighas*. And those 
night-rangers began to assail those foremost of monkeys 
with *sakti*, [#]_ swords, maces, *kuntas*, *tomaras*, *pattiças*, 
*Vindipalas*, [#]_ arrows, nooses and clubs. Being thus assailed 
with fearful arrows by Khara's son, those monkeys, stricken 
with fear, fled away. And beholding the monkeys fly away, 
the victorious Rākshasas began to roar like excited lions. 
The monkeys thus flying away to all quarters, Rāma with 
a downpour of shafts assailed the Rākshasas. And beholding 
the Rākshasas thus overpowered, the night ranger Makarāksha, 
excited with the flame of ire, said,—"Stay, O Rāma, let us 
both fight with each other; I shall take thy life with 
sharp arrows discharged off my bow. Thou didst slay my 
father in the forest of Dandaka. Remembering thy action 
and finding thee before, my ire is excited. O Rāghava! 
Vicious souled one! My limbs are being burnt (with wrath) 
for I did not see thee then in that mighty forest. O Rāma, 
by my good luck, I have got thee to-day, like unto a hungry 
lion desiring to have other animals. Being despatched by 
my arrows to the world of devils, thou shalt live with those 
heroes, who had been killed by thee before. What is the use 
of speaking more, O Rāma, do thou hear my words. Let all 
the people behold thy as well as my prowess in the 
battlefield. Either with weapon or with clubs, in whatever thou 
art expert, do thou fight with me in the battle-field, O Rāma". 
Hearing the words of Makarāksha, Rāma, Daçaratha's son, 
smiling, replied to the words of the babbler. "O Raksha, what 
is the use of idle prating? None can achieve success in 
battle with idle words—but with fighting. I slew in the 
forest of Dandaka thy father with fourteen thousand 
Rākshasas, Triçira and Dushana. O vile one, thou being 
slain to day, with thy flesh, vultures and crows, having sharp 
beaks and nails, and jackals shall be satisfied. [#]_ Being thus 
addressed by Rāghava, the mighty Makarāksha, began to 
dart sharp arrows towards him in the battle-field. And 
Rāma, with his shafts, sundered into several pieces, those 
arrows. And being thus rendered useless those arrows, 
feathered in gold, fell down on the earth. Then there arose 
a terrible conflict between the Rākshasa Khara's son and 
Daçaratha's son. And there were audible in that 
battle-field, the outcry of the heroes and the twang of the bows 
stretched by their hands, like unto the muttering of the 
clouds in the sky. And to beheld that wondrous conflict, 
the celestials, Dānavas, Gandharbas, Kinnaras and the mighty 
serpents stationed themselves in the sky. They were wounded 
with the arrows discharged by each other and their strength 
was doubled. And they began to fight in that battle-field 
one attacking and the other withstanding the attack. And 
in that conflict the Rākshasa sundered the shafts discharged 
by Rāma. And likewise Rāma severed into several pieces the 
arrows shot by the Rākshasa. All the quarters were covered 
with arrows and nothing on earth or in the sky was visible. 
Thereupon being excited with ire, Rāghava of long arms 
sundered his (Rākshasa's) bow in conflict and with eight 
*Nārachas* pierced the charioteer. And with arrows Rāma 
sundered the chariot and killing the horses brought them 
down. And the night-ranger Makarāksha was brought down 
on the earth from the chariot. He then again rose up with 
a dart in his hand creating terror unto all creatures and 
resembling the Fire of Dissolution in resplendence. It was 
a terribly huge dart conferred on him by Siva, shining 
in the sky in its native brilliance and like unto another 
weapon of destruction. [#]_ And beholding which dart even 
the celestials fly away in fear to different quarters. And 
taking up that huge flaming dart, the night-ranger, being 
excited with ire, hurled it at the high-souled Rāghava. 
And Rāghava, with four shafts, sundered that dart, in 
the sky, flaming and hurled at him by the son of Khara. 
And that flaming dart, feathered in gold, being splintered 
into several pieces by Rāma's arrows fell down on earth like 
a huge fire-brand. And beholding that dart baffled thus 
by Rāma of unwearied actions all those, stationed in 
the welkin began to shout, "Well done! Well done!!" 
And beholding his dart thus sundered, the night-ranger 
Makarāksha clenching his fist spoke unto Kākutstha, saying, 
"Stay! Stay!" And seeing him advance thus, the 
descendant of Raghu, smiling, fixed a fiery arrow on his 
bow. And with that arrow the Raksha was slain by 
Kākutstha in battle. And having his heart pierced he fell 
down and died. And beholding Makarāksha thus slain 
all the Rākshasas, being afraid of Rāma's arrows, proceeded 
towards Lankā. And seeing that night-ranger, the son of 
Khara, slain by Rāma's arrows, like unto a mountain clept 
by a thunder-bolt, the celestials were greatly delighted. 

.. [#] A short arrow thrown from the hand or shot through a tube.—T. 

.. [#] An Iron spear or dart.—T. 

.. [#] Here is another sloka, which is to be found in all N. W. P. texts and in one or two texts published in Bengal—but it has been omitted by many for it conveys the same meaning as the previous sloka; the meaning is:—And the birds drinking thy blood shall fly away to various quarters.—T. 

.. [#] This refers to the weapon used by Siva for destruction—for Siva, according to the Hindu Mythology is the God of destruction.—T. 

SECTION LXXX.
`````````````

Hearing of the destruction of Makarāksha, the heroic 
Rāvana, being excited with ire, began to grind his teeth. 
Being thus angered, and thinking within himself what steps 
to take, he ordered his son Indrajit to proceed to the 
battle-field. "O hero, gifted with great prowess as thou art, do 
thou, hidden (in clouds) or appearing before them, slay the 
two heroic brothers Rāma and Lakshmana. Thou didst defeat 
in conflict Indra of unequalled prowess. Shalt thou then 
neglect to slay men as they are?" Being thus addressed 
by the lord of the Rākshasas and obeying his father's 
command, Indrajit proceeded towards the sacrificial ground 
to satisfy Fire (with oblations). There came some she-demons 
with crimson turbans and waited respectfully where Rāvana's 
son was offering oblations unto Fire. In that sacrifice the 
weapons were the leaves of *sara*, [#]_ *bibhutaks* [#]_ were fuels, 
and there were brought crimson clothes and *sruvas* [#]_ made 
of black iron. And spreading fire on all sides with *sara* 
leaves and *tomaras*, (Indrajit) caught a living goat, all black, 
by the neck. And the fire, with oblations of *sara*, became 
greatly blazed and devoid of smoke. And there were visible 
many good omens indicating victory. The flame of the 
fire was like unto gold, and moving Southwards began 
to receive offerings of clarified butter. And thus offering 
oblations unto fire and unto celestials, Dānavas and 
Rākshasas, he ascended an excellent car and soon 
disappeared. It was drawn by four horses and a huge bow, set 
with sharp arrows, appeared beautiful on that excellent car. 
The chariot was brilliant with its own native resplendence, 
adorned with gold and painted with the figures of deer and 
a cresent. It was encircled on all sides with golden bracelets, 
adorned with flags made of *vaidurja* and was like unto the 
flaming fire. And being thus well protected with Brahmā 
weapons resembling the Sun in brilliance, the mighty 
son of Rāvana became invincible. And offering oblations 
unto Fire in accordance with demonaic incantations and 
thus obtaining the power of hiding himself, that hero, ever 
victorious in battle, issued out of the city and 
said,—"Slaying these two brothers in battle, who have uselessly wandered 
away into the forest, shall I crown my father Rāvana with 
victory. Destroying Rāma and Lakshmana, and clearing 
the monkeys off the earth, shall I satisfy my sire greatly". 
Saying this, he disappeared from their view. Thereupon 
that fearful foe of the lord of celestials appeared in the 
battle-field, excited with wrath, armed with bow and sharp 
Nārachas and commissioned thus by the Ten-necked one. 
He beheld there those two heroes discharging flaming arrows 
and surrounded by the monkeys like unto the fearful 
three-hooded serpent in the midst of other serpents. And thinking 
"these must be Rāma and Lakshmana," and stretching 
his bow he began showering arrows like unto clouds. He 
was seated in a car in the welkin and hidden from the human 
gaze and began to assail Rāma and Lakshmana with 
sharp shafts. And being hurt with the arrows, Rāma and 
Lakshmana, fixing arrows on their bows, began to discharge 
celestial shafts. And those two highly powerful heroes 
could not even touch his person with their arrows resembling 
the Sun albeit they covered the whole welkin therewith. 
And clouding the whole sky with smoke that effulgent one, 
enveloped in frost, hid himself from their gaze. There 
was not audible the twang of his bow, the sound of the wheels, 
or the noise of the steeds. Nor was he seen by any. In 
that terrible darkness of clouds that one of mighty arms 
began to make a downpour of Nārachas and arrows like 
hail storms. And in that encounter, Rāvana's son, inflamed 
with ire, wounded Rāma, with shafts, resembling the Sun 
and obtained by him as a boon. And being hurt with 
Nārachas, like unto mountains wet with rain, those two 
foremost of men, began to discharge shafts feathered in gold. 
And reaching the son of Rāvana in the sky and soaked in 
blood those golden arrows, fell down on earth. And those 
two best of men, hurt with his arrows, became more 
effulgent and baffled the shafts discharged by the Rākshasa. 
Thereupon Rāma and Lakshmana began to aim their 
sharp shafts to the direction whence the arrows came down. 
And stationed in his chariot that mighty car-warrior 
disturbed all quarters with his arrows and pierced Daçaratha's 
sons with sharp shafts won by him. And being greatly hurt 
with those sharp-pointed and terrible arrows Rāma and 
Lakshmana appeared like blossoming *kingsukas*. Like unto the 
sun hidden in clouds they could see neither his 
countenance and motion, nor his bow and arrows. And being 
wounded with those arrows hundreds of monkeys died 
and fell down on the earth. Thereupon Lakshmana, being 
excited with wrath, spoke unto his brother, saying—"To 
slay all the Rākshasas shall I discharge to-day Brahmā 
weapon". Thereupon Rāma spoke unto Lakshmana, gifted 
with auspicious marks, saying—"It doth not behove thee to 
clear all the Rākshasas off the earth for the folly of one 
individual. Thou shouldst not slay him, who hath retired from battle, 
hath hidden himself, hath sought thy shelter, hath stood 
before thee with joined palms, hath fled away or who is 
bewildered. O thou of mighty-arms, let us try to slay him 
(Indrajit). And to accomplish it I shall use the weapons 
gifted with great impetuosity and resembling the serpents. 
He is hidden from the public gaze so we must slay 
him—had he been fighting openly the leaders of the monkey hosts 
could have slain that Rākshasa. Truly he shall be burnt to 
death with my shafts and fall down on the earth albeit he 
entereth the regions under the earth or the abode of the 
celestials". Having said these words pregnant with a high 
significance, the high-souled and heroic descendant of Raghu, 
being surrounded by monkeys, began to concert various 
plans for the destruction of that terrible Rākshasa of wicked 
deeds. 

.. [#] Saccharum—a reed or grass,

.. [#] Beleric myrobalan. 

.. [#] A ladle with a double extremety or two oval collateral excavations made of wood to pour *ghee* upon the sacrificial Fire.—T. 

SECTION LXXXI. 
``````````````

Having read the intention of that high-souled Rāghava, 
he retired from the battle-field and entered into the city of 
Lankā. And remembering the destruction of many a 
quick-paced Rākshasa, his eyes were rendered coppery with ire; 
and that hero, the son of Rāvana, issued out of the city again. 
And that highly powerful, Indrajit, a descendant of Pulasta 
and an enemy of the celestials, issued out, encircled by the 
Rākshasas, by the western gate. And beholding the heroic 
brothers Rāma and Lakshmana prepared for fight, Indrajit 
spread illusions. And placing an illusory figure of Sitā on 
the car, encircled by a huge army he began to make 
arrangements for her destruction. And desiring to charm all with 
his illusions, that one of wicked intent, preparing himself 
to slay Sitā, proceeded towards the monkeys. And beholding 
him thus proceed, the monkeys, inflamed with ire, desirous 
of fighting and with crags in their hands, moved on, And 
preceded them all, Hanumān, the foremost of the monkeys, 
with a huge mountain-top in his hand. He beheld there, on 
Indrajit's car, Sitā, deprived of all joy, poorly, greatly reduced 
with fasts and wearing a single braid. And Rāghava's 
beloved spouse wore a piece of soiled cloth, and though 
highly beautiful, the grace of her person was greatly 
spoiled with dirt. That daughter of Janaka, was not seen 
by him for a long time. And beholding her and deciding 
instantly that she is the daughter of Mithilā, (he became 
greatly sorry). And seeing her on the car, innocent, poor, 
deprived of joy and brought under the influence of the son 
of the lord of Rākshasas that great monkey thought within 
himself—'What must be the intention of Indrajit?' and 
accompanied by heroic monkeys advanced towards the son 
of Rāvana. And beholding that monkey host, Rāvana's son 
became beside himself with ire and unsheathing his weapon 
*Nistrinsha*, caught her by the hair. And that Rākshasa 
addressed himself to strike her in the presence of all those 
monkeys, and that illusory figure of Sitā began to bewail 
saying, "O Rāma! O Rāma!" And seeing her thus caught by 
the head, Hanumān, the son of Maruta, greatly sorry, began to 
shed tears. And beholding that beloved spouse of Rāma, 
having a tender and beautiful person, he addressed angrily the 
son of the lord of Rākshasas with harsh words. "It is for thy 
destruction, O Vicious-souled one! that thou hast touched 
her hair. Being descended from that great Brahmā ascetic 
thou art born as a Rākshasa. O! cursed art thou, since thou 
hast cherished such a desire and engaged in such a vicious 
deed. O vile! O wicked! O cruel and dishonorable wight! 
O thou having vice for thy prowess! O shameless! Art 
thou not ashamed of perpetrating such an inhuman deed. 
What hath Maithili done by thee, O cruel one! that thou 
art ready to slay her—She hath been banished from 
her home, territory and hath been separated from her lord. 
O thou worthy of being slain, destroying Sitā, thou shalt not 
live long as thou hast been brought under me. Thou shalt 
after the death reach the place which is occupied by those 
who murder women—a place which is avoided even by those 
who commit every sort of crime punishable by law". Saying 
this Hanumān, accompanied by monkeys armed with weapons, 
and excited with ire, proceeded towards the son of the lord 
of Rākshasas. Beholding the highly powerful monkeys 
advance thus the Rākshasas, inflamed with wrath, obstructed 
them. And assailing the monkey-hosts with thousands of 
arrows, Indrajit spoke unto that foremost of monkeys, 
Hanumān, saying,—"To-day I shall slay before you all 
Vaidehi, for whom thou, Sugriva and Rāma have come. Slaying 
her, O monkey, I shall afterwards kill thee, Rāma, 
Lakshmana and Sugriva and the dishonorable Bibhisana. 
And, O monkey, about not destroying women, of which thou 
wert speaking (I might say) that we must always do 
what pains our enemies". [#]_ Saying this, Indrajit with a 
sharp sword, himself killed the illusory Sitā thus bewailing. 
And being sundered by him obliquely in a way in which a 
sacred thread lies on one's own person, the innocent (Sitā) 
having a beautiful countenance fell down on the earth. And 
slaying her Indrajit spoke unto Hanumān, saying,—"Behold 
I have slain (before thee) with my sword Rāma's beloved. 
And Vaidehi being thus slain, all your labours have been 
rendered useless". And destroying her with his own hand 
by means of a huge sword, Indrajit, greatly pleased ascended 
his car and began to emit dreadful roars. And the monkeys 
stationed near heard that terrible roar and saw him enter 
the castle. [#]_ And slaying Sitā [#]_ that wicked-minded son of 
Rāvana became greatly pleased. And beholding him thus 
delighted the monkeys being greatly sorry fled away. 

.. [#] There is one sloka intervening according to some texts—but it has been omitted by many. The reasons for this omission are best known to them. The purport is:—"Why did Rāma slay Taraka before? And I shall therefore slay his spouse the daughter of king Janaka". Hearin Indrajit attempts to justify himself and wants to prove that Rāma is equally blameable for this.—T. 

.. [#] The castle built by Indrajit by means of his illusory power in the air.—T. 

.. [#] This refers to the figure of Sitā made by illusion.—T. 

SECTION LXXXII.
```````````````

Hearing that dreadful uproar resembling the sound of 
Indra's thunder-bolt, the monkeys, casting their looks on 
all sides fled away. Thereupon Hanumān, the son of Maruta, 
spoke unto them, poorly, terrified and of a sorrowful 
countenance, saying,—"O monkeys, why do ye look so melancholy 
and why are you flying away? Why have ye renounced 
your earnest desire for fight? And where is your heroism 
gone? Do ye remain behind me, I shall go first in the 
battle". Being thus addressed by that highly intelligent son 
of the Wind-god, they were greatly excited with wrath and 
being pleased took up trees and crags in their hands. And 
roaring thus the leading monkeys advanced towards the 
Rākshasas and stood encircling Hanumān in the battle-field. 
And being surrounded on all sides by leading monkeys, 
Hanumān began to burn down enemy's host like unto fire 
spreading its flames. And being encircled by monkey-hosts 
that mighty monkey resembling Death himself began to 
grind the Rākshasas. And being overwhelmed with grief 
and wrought up with ire, that monkey Hanumān, threw a 
huge crag on the car of that son of Rāvana. Beholding that 
crag about to fall down on the car, the charioteer moved 
his horses and it was speedily brought at some distance. 
And not reaching Indrajit stationed on the car and the 
charioteer, that crag, uselessly hurled, fell down on the earth. 
And that crag falling down many of the Rākshasas were 
crushed. Thereupon hundreds of huge-bodied monkeys, 
emitting cries and taking up crags and trees proceeded 
towards him (Indrajit) and hurled them at him. And the 
monkeys gifted with dreadful prowess began to make a 
down-pour of crags and trees. They thus assailed the enemies and 
frequently emitted cries. And the grim-visaged 
night-rangers were thus assailed with trees in that field by the 
terrible monkeys. Beholding his army thus distressed by 
the monkeys, Indrajit, excited with wrath, and taking up his 
dart, proceeded towards the enemies, and encircled by his 
soldiers showered terrible shafts upon them. And that one of 
dreadful prowess slew many a leading monkey by means of 
darts, Açanis, swords, *pattiças* and clubs. And the highly 
powerful monkeys destroyed his retinue, with crags, stones 
and trees having strong trunks. And Hanumān thus crushed 
many a Rākshasa of terrible deeds. Obstructing the 
Rākshasas (for some time) Hanumān spoke unto monkeys, 
saying,—"Stay, we should not fight now. That daughter 
of Janaka hath been slain, for whom we have engaged in 
fight, renouncing all hope of life and desiring to accomplish 
Rāma's satisfaction. Let us now go and inform Rāma and 
Sugriva of it. And we shall do as we shall be commanded 
by them. Saying this and desisting all the monkeys from 
encounter that foremost of monkeys proceeded undaunted 
and heroically. And beholding Hanumān proceed thus where 
Rāghava was that wicked-minded one (Indrajit) with a view 
to offer oblations unto Fire entered the sacrificial altar 
*Nikumbhilā*. And reaching there Indrajit lighted up fire and 
began to pour oblations therein. And the Fire blazed up 
receiving oblations of blood, and being satisfied assumed the 
appearance of the setting sun. And Indrajit conversant 
with all ceremonials, offered oblations in due form for the 
welfare of the Rākshasas. And they all stood there watching 
the result and desirous of ascertaining the success of the 
battle. [#]_

.. [#] This sloka hath been left off in some editions.—T. 

SECTION LXXXIII. 
````````````````

Hearing the terrible war-cry of the Rākshasas and 
monkeys Rāghava spoke unto Jāmbavān, saying:—"O gentle 
one, forsooth hath Hanumān performed some mighty 
act—for I hear the dreadful sound of the weapons. Do thou 
therefore proceed speedily, O lord of bears, with all thy 
soldiers to assist that foremost of monkeys. 

Thereupon, saying, 'So be it,' that king of bears,
surrounded by his forces, approached the Western gate, where the monkey, 
Hanumān, was stationed. And then the lord of bears saw
Hanumān approach, surrounded by monkeys sighing hard,
who had faught the fight. And seeing on the way
that host of bears dreadful and resembling dark clouds, on
the march, Hanumān made them desist. And that illustrious one
along with that force, speedily presented himself (before
Rāma), and with a heavy heart addressed him, 
saying—"As we were fighting in the field, Rāvana's son, Indrajit in
our very sight slew Sitā, crying (in distress). O subduer
of enemies, seeing her (in this plight) I, with my senses
bewildered, have been overwhelmed with grief. Therefore
I have come unto thee to inform thee of what hath befallen".
Hearing these words of his, Rāghava, overwhelmed with grief,
dropped down to the earth, like a tree whose roots have been severed.
Seeing the god-like Rāghava down on the earth, the
foremost monkeys from all sides rushed forward and came to
where (he was). And with water scented with lotuses, [#]_
they fell to sprinkling that one resembling a furious fire [#]_ 
that hath suddenly arisen. Thereat Lakshmana overcome
with sorrow, embracing Rāma, spoke unto him words
fraught with reason and import,—"Profitless [#]_ virtue
is incapable, O noble one, of delivering from calamaties
thee, who hast subdued thy senses, and who ever abidest in the
good path. Beings and the mobile as well as the immobile
cannot have that direct perception of virtue which they
have of happiness. Therefore, I ween, virtue is a non-entity.
Inasmuch as the mobile (albeit devoid of any regard for 
virtue) are nevertheless happy, and as the mobile also are 
so, this virtue cannot lead to happiness. (If it were 
so), one like thee would have not been placed in peril. If 
unrighteousness would bring unhappiness on creatures, 
Rāvana should hence to hell, and thou possessed of virtue, 
shouldst not come by misfortune. And seeing that he is free 
from danger, and thou art in it, righteousness and its 
opposite are found to have tendencies the very reverse of 
those assigned to them respectively (by the Vedas). And 
if by means of virtue, one attaineth the felicity attached to 
it, and by means of unrighteouness, one reapeth its 
proper fruit, then let those that are unrighteous reap the fruit 
of their impiety,—nor let those that set their face against sin, 
be deprived of the fruit of their righteousness; and let those 
that walk in the way of virtue reap the fruit of their piety. 
But as prosperity attendeth those that are established in 
un-righteousness, and as those regardful of righteousness fare 
lamentably,—these [#]_ have not the senses assigned to them (by 
the scriptures). If, O Rāghava, (it is contended that)
unrighteousness cutteth off the wicked, then whom shall 
unrighteousness, himself slain by the act of slaughter of the 
destroyer,—slay in his turn? Or if it is said that one is slain or slayeth 
another by ordinance, then it is Destiny, which is touched by 
the sinful act and not he. O chastiser of foes, incapable of 
meting out retribution, [#]_—unmanifest itself, and non-existent, 
how can virtue, even if we grant its existence, find out the 
person that should be slain? If, O foremost of the good, it 
had existed, thou wouldst not have come by any misfortune. 
But inasmuch as thou hast fallen into this plight, there is no 
such thing as virtue. Or itself feeble and impotent, it taketh 
refuge in manliness. And being powerless and bereft of 
dignity, it should, I deem, by no means be followed. And 
if virtue is a property of manliness, then carefully 
forsaking virtue, do thou follow strength as thou hast hitherto 
followed virtue. But, O subduer of enemies, if truthfulness 
be virtue, art thou not bound by that departing from 
which the king lost his life? [#]_ And, O chastiser of foes, if 
virtue must be practised above all, or if prowess must have 
precedence,—then the thunder-handed Satakratu would not 
have celebrated his sacrifice, slaying the ascetic. [#]_ O 
Rāghava, virtue aided by prowess, destroyeth enemies. 
Therefore, O Kākutstha, people, for compassing their ends, 
resort to both virtue and prowess. This, sire, is my opinion: 
this, O Rāghava, is virtue. But thou, having then 
renounced the kingdom, hast laid the axe at the root [#]_ of 
righteousness. Like streams issuing out mountains, all acts 
spring from wealth flowing from various regions and 
attaining magnitude. Like a shrunken stream in summer, 
all the acts of that foolish person who hath been divorced 
by wealth, are annihilated.—He that renouncing riches 
within his reach, [#]_ hankers after enjoyment,—being carried 
away by his overmastering desire, taketh to getting at wealth 
by sinful acts; and then he incurreth guilt. Unto him that hath 
wealth are friends, unto him that hath wealth are 
acquaintances,—he that hath wealth is an individuality in this world, 
and he that hath wealth is a learned person. He that hath 
wealth is powerful; he that hath wealth is intelligent; he 
that hath wealth is mighty-armed; and he that hath wealth 
is full of all graces. All these that I have ennumerated are 
the evils of forsaking fortune. (I cannot divine) what made 
thee, renouncing the monarchy, to adopt such a 
course.—He that hath riches, hath virtue and desire attending on 
him, and hath everything auspicious. That one without 
wealth, that seeketh it, cannot secure the wealth of prowess, 
without riches and desire. And, O lord of men, cheerfulness, 
and desire, and pride, and piety, and anger, and self-restraint, 
and self-control—all these come from wealth. As the planets 
are not discovered on a stormy day, that wealth, the want of 
which renders this world naught even unto the ascetics 
practising righteousness,—is not visible in thee. O hero, 
thou having abode by the words of thy superior and having 
come (to the forest), thy wife dearer then life itself hath been 
ravished by Rakshas. But, O hero, to-day, O Rāghava, by 
my acts will I remove this huge sorrow that hath been heaped 
upon us by Indrajit. Therefore, rise thou up. Rise up, O 
foremost of men, O long-armed one, O thou who observest 
vows. Why dost thou not understand thyself as the Supreme 
Soul? [#]_ And, O sinless one, urged on behalf of thy welfare, 
I, waxing wroth on hearing of the slaughter of Janaka's 
daughter, shall with my shafts entirely raze to the ground 
Lankā with cars and elephants and steeds and the foremost 
Rakshas". 

.. [#] *Padmatpalasugandhibhih*—water scented with *padmas*—*lotuses proper*, and *utpalas*—*blue lotuses—(Nymphea cerulea).—T.*

.. [#] 'Rāma,' remarks the commentator, 'was a fire lighted by his grierf for Sitā.'—T.

.. [#] 'Profitless,' although apparently an epithet of virtue, is really the predicate of the sentence. 'Virtue, incapable of delivering thee.....is *profitless.'—T.*

.. [#] Virtue and vice. 

.. [#] 'In consequence,' remarks Rāmanuja, 'of their being devoid of consciousness.' 

.. [#] Explains the commentator,—'King Daçaratha lost his life, because he did not observe his word of installing thee in the kingdom. Art thou not bound by his word as well?'—T. 

.. [#] The Logic is all in a jumble; but such is the text. The ascetic was Viçwarupa. The meaning, according to the commentator, is that, prowess is first and virtue next. Indra first used force, and then acquired merit.—T. 

.. [#] 'Root', remarks Rāmānuja,—'which is interest!' 

.. [#] The commentator would have '*gotten* riches.'

.. [#] Rāma is conceived as an incarnation of Vishnu.—T. 

SECTION LXXXIV. 
```````````````

As Lakshmana devoted to his brother was 
comforting Rāma, Bibhishana, posting his forces at their 
proper quarters, came there, surrounded by four heroes 
accoutred in various arms, resembling masses of 
collyrium or leaders of elephant-herds. And approaching 
the high-souled Rāghava, overwhelmed with grief, he saw 
the monkeys with tears in their eyes. And he saw that joy 
of the Ikshwāku race—the high-souled Rāghava—stupified 
with grief, lying on the lap of Lakshmana. And seeing 
Rāma cast down and inflamed with grief, Bibhishana, inly 
pained, said,—'What is this?' Thereat, gazing at Bibhishana's 
countenance as well as all those monkeys, Lakshmana, with 
his eyes flooded with tears, said these words pregnant with 
dire import,—"O placid one, hearing from Hanumān's lips 
that Sitā hath been slain by Indrajit, Rāghava hath been 
overcome with stupor". As Sumitrā's son was speaking thus, 
Bibhishana, preventing him, addressed the stupified Rāma in 
these pregnant words,—"O king, all that Hanumān in 
distressful guise had communicated unto thee I deem as improbable, 
like unto the drying of the deep. I know the intent of the 
impious Rāvana with reference to Sitā, O mighty-armed one. 
Her he will not slay. I, seeking his welfare, had besought 
him much, saying,—'Let go Vaidehi',—but he did not 
act up to my speech. Neither by conciliation, nor by 
gift, nor by dissension,—and where is war?—nor by 
any other means is one capable of obtaining the very 
sight of Sitā. Having bewildered the monkeys, the 
Rākshasa hath gone back; and, O mighty-armed one, know 
her to be the illusory daughter of Janaka. To-day, going 
to the sacrificial ground (called) Nikumbhila, he will offer 
oblations into fire; and there the deity of fire will present 
himself along with Vāsava and the (other) divinities. And 
then Rāvana's son shall be invincible in battle. Indubitably 
that illusion hath been wrought by him, to deceive (the 
monkeys), so that they might not through their prowess 
disturb him there. Thither will we go before he hath 
furnished his (sacrifice). O foremost of men, shake off 
this vain sorrow that hath overcome thee! Seeing thee 
smitten with grief, this entire host is dispirited. Here, with 
thy heart composed, do thou stay, summoning thy strength. 
Send Lakshmana along with us and the flower of the forces. 
This foremost of men by means of sharpened shafts will 
make Rāvana's son give up his rites; and then shall he be 
capable of being slain by us. These keen and sharpened 
shafts of his, attaining access of velocity through the feathers 
of birds, and themselves resembling fierce fowls, will drink 
his [#]_ blood. Therefore, O mighty-armed one, do thou in 
order to the destruction of the Rākshasa, commission 
Lakshmana, even as the wielder of the thunder-bolt 
commandeth the same. And as to-day no time should be lost, 
therefore do thou send Lakshmana for compassing the 
destruction of the foe, even as Mahendra sendeth the 
thunder-bolt for bringing about the destruction of the enemies of 
the immortals. If that foremost of Rākshasas can finish his 
rites, he shall be invisible to both celestials and Asuras; and, 
he fighting after finishing his sacrifice, the celestials 
themselves shall be placed in great jeopardy". 

.. [#] Indrajit's. 

SECTION LXXXV.
``````````````

Hearing his speech, Rāghava, overwhelmed with grief, 
could not perfectly comprehend what was said by the 
Rākshasa. Then, summoning up patience, Rāma—captor of 
hostile capitals—spoke unto Bibhishana, seated near the 
monkeys,—"O lord of Nairitas, I once more wish to hear 
what, O Bibhishana, thou hast said". Hearing Rāghava's 
words, Bibhishana, skilled in speech, again spoke these words, 
saying,—"O mighty-armed one, I have stationed the forces, O 
hero, agreeably to thy directions. The entire force hath been 
divided around; and the leaders have also been placed 
properly. Further, O mighty master, listen to what I have to say. On 
thy having been causelessly aggrieved, we all of us were seized 
with grief. If this anxiety of thine conduceth to the joy of 
the enemy, do thou cast it off. And, O hero, bestir 
thyself,—and summon up spirits. If thou art to have Sitā, and if the 
night-rangers are to be slain by thee, do thou, O Raghu's 
son, listen to my profitable speech. Let Sumitrā's son go 
forth, environed by a mighty force, for slaying in battle the 
son of Rāvana, who hath gone to Nikumbhilā; with shafts 
resembling venomous serpents, discharged from the round [#]_ 
of his bow. By virtue of his austerities, that hero, from a 
boon conferred by the Self-sprung, hath obtained the 
Brahmaçiras weapon, together with steeds coursing at their 
will. Now he with his army hath gone to Nikumbhilā; and 
when, having finished his rites, he gets up, know that all of 
us are slain. 'When not reaching Nikumbhilā, and not 
having finished thy offerings unto fire, thou, equipped with 
arms, art slain by a foe,—O enemy of Indra, that is thy 
death.'—Thus, O mighty-armed one, did the lord of all 
creatures confer a boon (on Indrajit), and, O king, thus was 
the death of this intelligent one ordained. O Rāma, for 
compassing the destruction of Indrajit, do thou commission 
a mighty force. On his being slain, know that Rāvana along 
with his retainers are slain".—Hearing Bibhishana's words, 
Rāma said,—"O thou having truth for prowess, I know the 
illusion of that fierce one. Without doubt, he is skilled in 
the Brahma weapon, is potent in illusion and, is possessed of 
exceeding strength. In conflict, he depriveth of 
consciousness even the celestials with Varuna (at their head). And 
as that illustrious (one) goeth about in the welkin on his 
chariot, none, O hero, can perceive his course, like the course 
of the Sun when the sky is covered with clouds". And 
Rāghava, being well acquainted with the illusive energy of 
his wicked-minded foe, addressed the renowned Lakshmana, 
saying,—"Environed by the entire host of the lord of 
monkeys,—accompanied by the leaders, O Lakshmana, 
headed by Hanumān,—with Jāmbavān~king of bears—and 
girt round by the forces,—do thou slay this son of the 
Rākshasa, possessed of the strength of illusion. And 
accompanied by his counsellors, this high-souled night-ranger 
shall follow at thy back, in this engagement with that one 
skilled in illusion". Hearing Rāghava's words, Lakshmana 
endowed with dreadful prowess, with Bibhishana,—took up 
another excellent bow. And donning on his mail, and putting 
on his armour and his sword, and furnished with arrows, 
and a bow in his left hand,—Sumitrā's son, touching 
Rāma's feet, feeling elated, addressed Rāma, 
saying,—"To-day the shafts discharged from my bow, piercing 
Rāvana's son, shall fall into Lankā, even as swans drop into 
a tank. This very day shall my arrows, shot from my 
redoubtable bow-string, rive the body of that terrific one". 
Having spoken thus, the effulgent Lakshmana, eager to slay 
Rāvana's son, went before his brother. And having saluted 
at the feet of his superior and went round him, Lakshmana 
set out for the sacrificial ground (named) Nikumbhilā, 
protected by the son of Rāvana. And accompanied by 
Bibhishana, that powerful son of the king—Lakshmana—after 
his brother had offered up prayers in his behalf,—set off 
with all speed. And surrounded by thousands of monkeys, 
Hanumān as well as Bibhishana together with his 
counsellors—speedily went in the wake of Lakshmana. And strongly 
encompassed by that mighty monkey-host, (Lakshmana) saw 
the forces of the bear-king stationed on the way. And 
having proceeded far, Sumitrā's son—enhancer of the delight 
of friends—from a distance discovered the forces of the 
Rākshasa-monarch, drawn up in battle-array. And that 
subduer of enemies—Raghu's son—bearing his bow in his 
hand, coming upon him whoso martial might lay in 
illusion,—stopped (there) for conquering his foe agreeably to the 
ordinance [#]_ of Brahmā. And accompanied by Bibhislnna, 
the heroic Angada, and the Wind-god's offspring, the 
powerful son of the king dived into the forces of the foe, 
various, blazing with burnished arms, dense with standards; 
And thronging with mighty cars, [#]_ capable of striking terror 
(into the hearts of the spectators), instinct with 
immeasurable energy, and resembling darkness. 

.. [#] The bow drawn to its full stretch, becomes circular.—T. 

.. [#] The ordinance was that Indrajit should be slain while remaining outside Nikumbhilā, his rites not yet finished.—T. 

.. [#] *Mahārathai (ab.)* may also mean with mighty car-warriors.—T.

SECTION LXXXVI. 
```````````````

When things were in this condition, Rāvana's younger 
brother addressed Lakshmana in words fraught with evil to 
foes and conducing to the welfare (of his own party), 
saying,—"Do thou without delay bring on an engagement 
between this cloud-black Rākshasa army, which thou 
beholdest, and the monkeys having rocks for their arms. O 
Lakshmana, do thou exert thyself to break through his [#]_ 
mighty army; and when the ranks are broken, the son of 
the Rākshasa-lord shall be visible. And scattering among 
the foes shafts resembling Indra's thunder-bolt, charge him 
while he hath not yet finished this ceremony. Slay, O hero, 
this wicked one, this son of Rāvana, given to illusion, and 
of terrific feats,—the fear of all the worlds". Hearing 
Bibhishana's words, Lakshmana graced with auspicious 
marks began to shower arrows on the son of the 
Rākshasa-chief. And bears and monkeys, given to fighting excellently 
with trees, in a body rushed towards that army (of Rakshas) 
drawn up there. And the Rākshasas (on their part) burning 
to slaughter the monkey-forces, rushed in the encounter with 
sharpened shafts and darts and *tomaras*. And there took 
place a tremendous onslaught of the monkeys and the 
Rākshasas. And Lankā resounded all around with that mighty 
tumult; and the sky was covered with weapons of various 
shapes, and whetted arrows and trees and dreadful upraised 
mountain-tops. And Rākshasas having frightful faces and 
arms, plying their arms among the foremost monkeys, began 
to spread terror (there). And in the same way the monkeys 
in the conflict fell to slaying and wounding the Rākshasas 
with trees and hill-tops. And great was the terror that was 
spread among the warring Rākshasas by the flower of the 
bears and monkeys, possessed of gigantic persons and 
endowed with prodigious strength. 

Hearing his own army hard beset by the enemies, and 
drooping,—the unconquerable one, ere yet he had finished 
his rites, rose up. And issuing from the gloom of the trees, 
Rāvana's son, fired with wrath, ascended his car, which had 
already been well yoked (with steeds). And accoutred in a 
dreadful bow and arrows,—that one resembling a mass of 
collyrium, having a red face and eyes, looked dreadful like the 
Reaper—Death. And soon as they saw him mounted on his 
car, that host of Rakshas possessed of dreadful impetuosity, 
eager to engage with Lakshmana, stood on their ground. At 
this time that subduer of enemies—Hanumān—resembling 
a mountain, uprooted a giant tree incapable of being bandied. 
And in that encounter, the monkey, consuming (the forces) 
like the fire risen at Doomsday, made that army of Rākshasas 
insensible with innumerable trees. And finding the 
Wind-god's son, Hanumān, suddenly spreading devastation among 
the Rākshasas by thousands, (they) showered (shafts) on 
him. And approaching on all sides that one resembling a 
hill, those bearing whetted darts attacked him with darts; 
those bearing swords in their hands, with swords; those 
bearing javelins in their hands, with javelins; with *pattiças*, 
those equipped with *pattiças*; and with bludgeons, and 
maces and graceful *kuntas*; and with hundreds of *sataghnis*, 
and iron clubs; and with terrific axes; and with *bhindipālas*; 
and with boxes like unto thunder-bolts; and slaps 
resembling the *açani*. And fired with fury, he (on his part) spread 
a huge havoc among them. And Indrajit saw that foremost 
of monkeys, resembling a hill, the offspring of the 
Wind-god—possessing himself in calmness, while destroying his 
foes. And thereat, he [#]_ addressed his charioteer, 
saying,—"Go where the monkey is. Being disregarded by the 
Rātkshasas, he makes havoc among us". Thus accosted by 
him, the charioteer went where the Wind-god's offspring was, 
carrying the exceedingly invincible Indrajit seated on the 
car. And rushing forward, that irrepressible one—the 
Rākshasa—began to shower on the monkey's head arrows 
and swords and *pattiças* and scimitars and axes. And 
bearing all those dreadful arms, the Wind-god's offspring, 
overcome with a mighty rage said,—"O wicked-minded son 
of Rāvana, if thou art a hero, fight on. Combat with me with 
thy arms. If in the encounter, thou bearest my impetus, 
then, O thou of perverse sense, thou indeed art the foremost of 
Rākshasas". Then Bibhishana pointed out unto Lakshmana 
the son of Rāvana, who with his bow upraised, was eager to 
slay Hanumān. "This one that, mounted on his car, is eager 
to slay Hanumān, is the son of Rāvana that hath vanquished 
Vāsava himself (in battle). Do thou, O son of Sumitrā, 
with peerless shafts capable of resisting enemies,—dreadful, 
and competent to finish the lives (of foes),—slay the son of 
Rāvana". Thus accosted by Bibhishana terrific unto foes, that 
high-souled one saw (Indrajit) of dreadful prowess, difficult to 
get at, and resembling a hill,—stationed on his car. 

.. [#] Indrajit's, that is. 

.. [#] Indrajit. 

SECTION LXXXVI 
``````````````

Having spoken thus unto Sumitrā's son, Bibhishana 
experienced delight, and taking (Lakshmana) bearing a bow 
in his hand, hurriedly went off. And proceeding some way 
and entering the mighty wood, Bibhishana pointed out unto 
Lakshmana the (place of) sacrifice. And the energetic brother 
of Rāvana showed unto Lakshmana the Nyagrodha, dreadful 
to behold and resembling a mass of sable clouds. "Here 
offering presents unto the ghosts, the powerful son of Rāvana 
afterwards engages in conflict. Then the Rākshasa becomes 
invisible to all beings; and he slayeth his enemies in battle 
and fastens them with excellent shafts. Do thou, ere he 
hath passed beyond the Nyagrodha, with flaming arrows 
destroy the powerful son of Rāvana along with his car and 
steeds and charioteer". Thereupon saying,—'So be it,' the 
exceedingly energetic son of Sumitrā—that delight of his 
friends—took up his post there, stretching his variegated 
bow. And Rāvana's son Indrajit, endowed with strength, 
mailed, and armed with a sword, and furnished with a banner, 
was seen mounted on a fire-hued chariot. And the highly 
powerful Lakshmana addressed Pulastya's son, never 
knowing defeat, saying,—"I challenge thee to the encounter. Do 
thou give me battle, exerting thy utmost". Thus addressed, 
the exceedingly energetic and intelligent son of Rāvana, 
seeing Bibhishana there, spoke anto him harshly, 
thus,—"Born and bred in this (Rākshasa race), thou art the very 
brother of my father. Why, O Rākshasa, being my uncle, 
dost thou range thyself against thy son? But neither 
kinship, nor emity, nor race, O wicked-minded one, nor 
co-birth, can, O destroyer of righteousness, avail to make thee 
discern thy duty. O thou of perverse understanding, thou 
art indeed to be pitied; as thou art worthy of being 
reproached by the virtuous; since, renouncing thine own, 
thou hast espoused servitude under another. Neither by 
thy character nor yet thy understanding dost thou perceive 
the mighty difference that lieth between living with one's 
own kindred, and taking refuge with the base. If one that 
is not our own, be furnished with every grace, and if one's 
own be void of all merit,—one's kindred, albeit unworthy, 
is preferable; and he that is not ours, is even always such. 
He that, forsaking his own party, serveth that of another, is 
destroyed even by the latter, when his own party is destroyed. 
O night-ranger, such is this thy relentlessness, that, O 
Rāvana's younger brother, thou being a kindred, art capable 
of displaying thy manliness (as no other person can do so)". 
Thus addressed by his brother's son, Bibhishana 
answered,—"O Rākshasa, why dost thou speak as if in ignorance of my 
character? O impious son of the Rākshasa-chief, do thou 
forego the roughness which thou assumest on behalf of my 
dignity. [#]_ Albeit born in the race of Rakshas of cruel deeds, 
yet having regard to the first of principles pertaining to men, 
my character is not that of a Rākshasa. I do not take 
pleasure in the terrible; nor do I revel in unrighteousness. 
But how can a brother, although differing from his brother 
in character, be renounced by the latter? [#]_ One renouncing 
a person, lapsing from virtue and bent on sinful acts, 
attaineth happiness, even as one doth by shaking off a 
venomous snake from his hand. The wise have called that 
impious one given to stealing others' goods and violating 
others' wives,—as worthy of being forsaken, even like a 
house that is aflame.—Robbing others' property, outraging 
the wives of others, and inspiring fear among friends,—these 
three vices lead to destruction. The dreadful slaughter of sages, 
rebellion against all ihe gods, overweening conceit, anger, 
long-continued enmity, and running amuck of 
counsel,—these sins are sapping the life and fortune of my brother; and 
they have hidden his virtues even as clouds cover a mountain. 
It is on account of these vices that my brother, thy sire, 
hath been deserted by me. And this city of Lankā will 
not be, nor thou, nor thy father. Thou art proud, and haughty, 
and a boy, O Rākshasa. Thou art fettered by the noose 
of Fate. Do thou say unto me whatever thou likest. To-day 
thou hast addressed harshly me, who have fallen on evil 
days; but, O worst of Rākshasas, thou canst not pass this 
Nyagrodha. Having smitten the Kākutstha, thou canst not 
live. Fight with that man-god, Lakshmana, in encounter. 
Being slain, thou shalt serve the deities in the abode of 
Yama. Displaying thy own prowess, do thou spend all thy 
weapons and all thy shafts. But coming within the ken of 
Lakshmana's arrows, thou wilt not to-day go hence, living, 
with thy forces". 

.. [#] Or, on account of thy heroism. 

.. [#] Some read *Vishamaçilana*. Then the sense would be: 'How else could a brother bearing a difference in character, renounce his brother?' meaning Rāvana.—T. 

SECTION LXXXVIII. 
`````````````````

Hearing Bibhishana's words, the son of Rāvana, 
deprived of his senses by passion, spoke harshly, and rushed 
forward in wrath. And with upraised weapons and scimitars, 
he, resembling the Destroyer himself, was mounted on a 
mighty car yoked with black steeds, and ornamented (on all 
sides). And that one endowed with terrific strength 
up-raised a huge, gigantic, strong and powerful bow, and shafts 
capable of destroying foes. And that mighty bowman 
and slayer of foes—the powerful son of Rāvana—adorned 
(with ornaments) and mounted on his chariot, saw him 
dight (with his own splendour). And fired with wrath, (Indrajit) 
addressed Sumitrā's son, who, mounted on Hanumān's 
back, like unto the risen sun in splendour—accompanied 
Bibhishana; and he also addressed all those principal 
monkeys, saying,—"Do ye behold my prowess! To-day do 
ye in the conflict bear my arrowy shower shot from my bow, 
incapable of being approached, and resembling the 
down-pour in the sky. To-day my shafts discharged from my 
mighty bow shall mangle your limbs, even as fire burneth up 
a heap of cotton. To-day with your persons pierced with 
sharp shafts, with darts, and javelins, and *rishtis* and arrows, 
shall I despatch you all to the abode of Yama. Who shall 
stay before me, fleet-handed, creating an arrowy shower in 
the field, and roaring like unto clouds? Formerly in a 
night-engagement, with my shafts resembling the 
thunder-bolt and *vajra*, ye two along with your foremost adherents, 
were rendered insensible and laid down on the earth by 
me. But, perhaps, thou hast forgotten it. As thou hast 
presented thyself for battle before me, fired with wrath and 
resembling a venomous serpent, it is evident thou wilt go to 
the region of Yama". Hearing the vaunt of the 
Rākshasa-chief, Raghu's son, inflamed with rage, with an undaunted 
countenance, spoke unto Rāvana's son,—"O Rākshasa, hard 
is the achievement of the task that thou hast mentioned. 
He that compasseth business by act is alone 
intelligent.—But thou, O wicked-minded one, incompetent as thou art to 
bring about thy end, attaining thy arduous aim by words 
only, deemest thyself as crowned with success. That thou 
hadst rendered thyself invisible in the field of conflict, was 
the work of a thief,—and not the way of a hero. Coming 
within the range of thy shafts, I stay here,—do thou display 
thy prowess. What dost thou say in words?" Thus 
addressed, the mighty Indrajit—conquerer of 
enemies—stretching his dreadful bow, showered sharpened shafts. And 
discharged by him, those exceedingly impetuous arrows, 
resembling the venom of serpents, hitting Lakshmana, fell 
down like unto hissing snakes. And in that encounter, 
Rāvana's son—Indrajit—possessed of eminent impetuosity, 
pierced Lakshmana, graced with auspicious marks, with 
vehement shafts. And pierced with those arrows and bathed 
in blood, the graceful Lakshmana appeared like a smokeless 
fire. And seeing his own feat, Indrajit, coming forward, and 
setting up a tremendous cry, said,—"O son of Sumitrā, my 
feathered and sharp-edged shafts shot from my bow, capable 
of destroying life, will to-day finish thee up. To-day, O
Lakshmana, swarms of jackals and hosts of hawks and
vultures shall alight on thee lying lifeless, having been slain
by me. This very day shall the exceedingly wicked Rāma 
behold thee, who art the friend of Kshatriyas and devoted
unto thy brother,—and who ever bearest thyself 
ignobly,—slain by me; to-day see thee, O Sumitrā's son, slain by me, 
with thy armour fallen off thy person, thy bow broken, and
thy head severed". As Rāvana's son was speaking thus 
harshly, Lakshmana conversant with the import of words, 
replied in a reasonable speech, saying,—"Leave off thy 
strength of tongue, O thou of perverse sense, O Rākshasa, 
O thou of crooked ways! Wherefore dost thou speak thus? 
Bring all this to pass in worthy deed. Why, O Rākshasa, 
without doing (what thou sayest), dost thou simply say it? 
Do the deed,—so that I may have regard for thy utterances. 
Mark! without speaking anything harsh, without censuring 
thee in the least, without venting any brag, shall, I, O
cannibal, slay thee". Saying this, Lakshmana drawing his bow 
to its full bent, hit at the Rākshasa's chest five 
*nārāchas*—wondrous impetuous arrows. And those arrows resembling 
flaming serpents, with their velocity accelerated by the 
feathers (with which they were furnished), blazed on the 
Nairita's breast like the rays of the Sun. And wounded with 
those shafts, Rāvana's son, fired with wrath, pierced 
Lakshmana with three arrows discharged (from his bow). 
And exceedingly dreadful was the encounter that took place 
between those leonine man and Rākshasa, each eager to 
conquer the other. And both powerful, and both endowed 
with strength and possessed of prowess,—and both 
exceedingly invincible; and both having unparalleled might and 
energy,—those heroes faught like two planets in the welkin; 
or like Bala and Vrita, irresistible in conflict; and those 
high-souled ones faught like two lions. And showering 
countless shafts and displaying many maneuvers, that 
foremost of men and that of Rākshasas, fought on cheerfully. 

SECTION LXXXIX. 
```````````````

Then sighing like an enraged serpent, that chastiser of 
foes, Daçaratha's son, setting shafts (on his bow-string) 
showered them on the Rākshasa-chief. And hearing the 
twang of his bow-string the lord of Rākshasas, with his 
countenance fallen, gazed at Lakshmana. And then 
Bibhishana spoke unto Sumitrā's son as he was fighting, "I 
find (inauspicious) signs in Rāvana's son. Do 
therefore hasten on,—broken he is, without doubt". Then 
fixing arrows (on his bow) resembling venomous snakes, 
he let go those keen shafts, like unto serpents furnished with 
poison. And smit by Lakshmana with arrows having the 
touch of the levin, (Indrajit) for a while was stupified and 
had his senses overwhelmed. And eying that hero—son 
unto Daçaratha—present in the encounter, (Indrajit) with 
his eyes crimsoned in choler, drew near Sumitrā's son. And 
coming up to him (Lakshmana), he again addressed (that 
hero) in a harsh speech, saying,—"Dost thou not remember 
my prowess at that first encounter, when thou along with thy 
brother was bound up,—that now thou art discharging arms 
(at me)? Forsooth ye two in mighty encounter, with shafts 
resembling the thunder-bolt and *vajra*, by me were first 
laid down on the ground, deprived of your lives, along with 
your principal adherents. Either this hath escaped thy 
memory or I fancy, thou plainly wishest to go to the abode 
of Yama,—inasmuch as thou hast set thy heart on beating 
me. If at the first encounter thou hast not witnessed my 
prowess, to-day shall I show it unto thee. Do thou now 
stay, summoning thy attention". Seeing this, he pierced 
Lakshmana with seven shafts, and Hanumān with ten 
keen-edged excellent shafts. And then, fired with double fury, 
that powerful one pierced Bibhishana with an hundred 
arrows, powerfully discharged (from his weapons). Seeing 
this act of Indrajit, that foremost of men, Rāma's younger 
brother, Lakshmana, with an undaunted countenance, fired 
with wrath without minding the same,—and saying with a 
laugh,—'This is nothing',—taking dreadful arrows, in the 
conflict, discharged them at the son of Rāvana. "O 
night-rangers, heroes, coming to the field never discharge (such 
shafts as these). These arrows of thine are light and of 
slight strength, and they conduce to my comfort. Heroic 
warriors, eager for encounter, do not fight thus". Speaking 
thus, (Lakshmana) accoutred with his bow showered vollies 
of shafts (on his adversary). And at his arrows (hitting), 
(Indrajit's) mighty golden mail fell off his person, and 
dropped to the platform of his car like a cluster of stars 
dropping from the welkin. And with his armour dropping 
off, that hero—Indrajit—was wounded with *nārāchas*, like 
the Sun at dawn. That hero—Rāvana's son—endowed 
with dreadful prowess, in that conflict, pierced Lakshmana 
with a thousand shafts. And thereat Lakshmana's gorgeous 
and mighty mail was rent in pieces. And each rushing 
forward was engaged in dealing blows and harrying them. 
And sighing again and again, they fought furiously. And 
with their persons cut all over, and laved in blood, for a long 
while the heroes kept cleaving each other with sharpened 
shafts. And those high-souled ones versed in warfare, and 
endowed with terrific prowess exerted their utmost in 
securing victory. And covered with vollies of shafts, with their 
armour and banners rent, they drew each other's warm blood 
flowing like water from a fountain. And they discharged 
dreadful showers attended with tremendous sounds, like the 
sounds of black clouds at Dooms-day [#]_ pouring torrents 
in the sky. And a long time went by as they faught. Nor 
did they turn away from the encounter, or know fatigue. 
And those foremost of those acquainted with weapons 
repeatedly displayed their weapons; and their long and 
short shafts enveloped the welkin. And the skill that 
they displayed was perfect, and showed lightness, variety and 
grace; and both man and the Rākshasa carried on fearful 
and terrible conflict. And the dreadful and tremendous roars 
of each were audible (at that place); and terrific like the 
levin, they made the hearts of hearers tremble (in terror). 
And as they faught with might and main, the sounds that 
they sent resembled the deep rumbling of clouds in the sky. 
And pierced with *nārāchas* knobbed with gold, those 
powerful and illustrious (warriors) with their hearts set on 
celebrity, bled profusely. And in that engagement 
gold-knobbed shafts hitting each other's person, pierced the same 
and covered with gore, entered the earth. And other shafts 
were resisted in the sky by sharpened weapons; and some 
were snapped, and thousands of their arrows were cleft 
(in the sky). And in that field, the vollies of their shafts 
were dreadful to behold like unto a heap of Kuça aflame in 
a sacrifice. And the wounded frames of those high-souled ones 
appeared beautiful like a leafless, flowering Kinçuka and 
Sālmali in a wood. And each eager to vanquish the other, 
Indrajit and Lakshmana momentarily discharged tremendous 
and terrific showers (of arms). And Lakshmana smiting 
Rāvana's son, and Rāvana's son smiting Lakshmana,—they 
did not experience any fatigue. And with net-works of 
arrows deeply entering their persons, those vehement and 
exceedingly powerful ones resembled mountains topped (with 
trees). And all their limbs, drenched in blood and covered 
with arrows, looked like a blazing fire. And a great while 
did they fight; yet they neither turned away (from the fight), 
nor did they experience any exhaustion. Then to remove 
(Lakshmana's) fatigue from fight, the high-souled Bibhishana, 
working the weal of Lakshmana staying in front of the field, 
came forward in the encounter and took up his post. 

.. [#] *Kalamaghuyo (gen)*. The commentator says the word means (black) clouds; but I prefer the sense given.—T. 

SECTION LXL. 
````````````

Seeing the man and the Rākshasa engaged in battle, with 
their whole soul, each eager to beat the other,—like unto 
elephants with the temporal juice trickling from their 
temples,—desirous of beholding their encounter, Rāvana's 
mighty and heroic brother, bearing an excellent bow, stood 
in front of the arena. And taking up his post, he stretched 
his great bow and shot terrific sharp-pointed shafts at the 
Rākshasas. And even like thunder-bolt cleaving mighty 
mountains, those shafts furnished with peacock's plumes 
falling powerfully (upon the foe), rent the Rākshasas. And 
those foremost of Rākshasas, Bibhishana's followers, also, 
in the encounter discharged darts and scimitars and *pattiças* 
at heroic Rākshasas. And surrounded by those Rākshasas, 
Bibhishana, then in the midst of his followers, appeared like 
an elephant in the midst of young ones. Then inciting the 
monkeys, whose dear object was to slay Rāvana, that one 
versed in time, the foremost of Rākshasas, spoke seasonably 
thus,—"This one that stayeth (in the field) is the sole and 
mighty support of the Rākshasa-chief; and this is his 
remaining force. Why then do the monkey-chiefs remain inactive? 
On this wicked Rākshasa being slain on the edge of battle, 
the remnant of his army, with the single exception of 
Rāvana, is destroyed. That hero—Prahasta—hath been slain, 
and Nikumbha possessed of wondrous strength, and 
Kumbhakarna, and Kumbha, and the night-ranger 
Dhumrāksha, and Jāmvumāli, and Mahāmāli, and 
Tikshnavega and Hemaprabha, and Suptaghna, and Jajnakopa, and 
the Rākshasa Vajradanstra, Sankrādi, and Vikata, and 
Arighna, and Tapana, and Manda, and Praghasa, and 
Prajangha, and Jangha, and Agniketu, and Durdharsha, and 
the powerful Raçmiketus and Viddujjibha, and Dwijibha, 
and the Rākshasa—Suryyaçatru, and Akampana, and 
Suparçwa, and the Rākshasas—Chakramāli, and 
Kampana and Satwavanta, and Devāntaka and 
Narāntaka.—Having slain these many powerful Rākshasas endowed 
with excess of might,—having crossed the sea with your 
arms, do ye cross this foot print of a cow. This is the 
remaining force which you monkeys must conquer; all those 
Rākshasas, that had come forward, elated with the pride of 
strength, have all been slain. It is not meet for me to slay 
the son of my brother, yet, casting off compassion will I for 
Rāma slay him. [#]_ Tears surcharge the eyes of me who 
seeketh to slay him. Let therefore Lakshmana administer 
him his quietus. Ye monkeys, do ye in a body (first) 
slaughter those that are beside him (Indrajit.)" Thus 
exhorted by that illustrious Rākshasa, the monkey-chiefs 
were exhilarated and began to flourish their tails. And 
then those mighty monkeys roared again and again, and 
sent up various shouts, even as peacocks cry on seeing 
clouds. And then Jāmbavān surrounded by his own forces, 
assailed the Rākshasas with rocks and with their nails and 
teeth. Thereat Rākshasas, endowed with exceeding strength, 
equipped with various weapons reproaching the lord of 
bears, as he was engaged in smiting (the foe),—and 
renouncing fear, with shafts and sharp axes and *pattiças* and 
*yashtis*, and *tomaras*, in the encounter assailed Jāmbavān, 
who was engaged in beating the Rākshasa forces. And that 
conflict between the monkeys and the Rakshas, waxed 
furious, like unto the tumultuous encounter of the immortals 
and the Asuras fired with wrath. And the magnanimous 
Hanumān incapable of being approached growing 
wroth,—uprooting a mountain, and putting down Lakshmana from 
his back, began a great carnage among the Rākshasas by 
thousands. And fighting a furious fight with his uncle, the 
powerful Indrajit—slayer of hostile heroes—again rushed 
against Lakshmana. And then there took place an encounter 
between those heroes in the field,—Lakshmana and the 
Rākshasa—discharging vollies of shafts and smiting each 
other; and those mighty and impetuous ones repeatedly 
covered each other with networks of arrows; like unto the 
sun and the moon covered by clouds at the expiration of 
Summer. And on account of their light-handedness, neither 
discharge of arrows, nor the drawing of the bow; nor the 
setting of the shaft on the bow-string; nor the taking of the 
bow; nor the selection of shafts; nor the clenching fast of 
their fists; nor the hitting of aims,—could be perceived as 
they fought on. And in consequence of the sky being covered 
with networks of arrows all around, discharged powerfully 
from their bows, the forms (of objects) could not be 
discovered. And Lakshmana having at Rāvana's son, and 
Rāvana's son having at Lakshmana, critical was the 
huggermugger that ensued [#]_ in the encounter between each 
other. And they both kept ceaselessly showering feathered 
and sharpened shafts, the firmament was engulphed with a 
deep darkness. And in consequence of countless keen 
arrows alighting in hundreds, all sides and all the cardinal 
quarters were swarming with shafts. And all being 
over-spread with gloom, a mighty fright took possession (of 
creatures) when the Sun having ascended the setting-hill, 
and darkness environing all objects. And that day [#]_ mighty 
torrents of blood flowed in thousands of streams; and fierce 
beasts of prey set up terrific yells (all around). And at that 
hour the wind did not blow, and fire did not blaze; and the 
Maharshis said,—'Fair befell creatures.' And the Gandharvas 
along with the Chāranas grew exceedingly agitated. Then 
Sumitrā's son pierced the four black steeds of the leonine 
Rākshasa, caparisoned in gold. And then he hit at (Indrajit's) 
charioteer with another yellow and sharpened javelin 
splendid, furnished with feathers; and resembling the 
thunder-bolt of the great Indra. And through his fleet 
handedness the graceful son of Raghu with the thunder-bolt 
of his shaft, resonant with the sound of his palm, separated 
the (charioteer's head) from his trunk. And on his charioteer 
having been slain the exceedingly energetic son of 
Mandodari, himself began to perform the function of a 
charioteer, and took up his bow. And this in the encounter 
was wonderful to behold. And then as (Indrajit) was 
eagerly engaged in managing the steeds, (Lakshmana) pierced 
him with sharpened shafts; and when (Indrajit) was eagerly 
wielding his bow, (Lakshmana) discharged shafts at his steeds. 
And on his steeds having been torn with shafts, 
Sumitrā's—foremost of fleet-handed—in the encounter assailed (Indrajit) 
doubtlessly ranging the field. Seeing his charioteer slain 
in the contest, Rāvana's son forewent his martial ardour, 
and was cast down. And seeing the Rākshasa with his 
face fallen, the leaders of monkey-bands, were exceedingly 
delighted and rendered homage unto Lakshmana. And then 
those monkey-chiefs—Pramāthi, Rabhasa, Sarabha and 
Gandamādana, not brooking (their foe) summoned their 
impetuosity. And suddenly springing up, those highly 
powerful monkeys endowed with terrific prowess descended 
upon those four best of steeds. And on those chargers being 
assailed by those monkeys resembling mountains, blood 
gushed out of their mouths. And then the steeds were 
smashed and sent to the ground. And having slain the 
steeds, and smitten the mighty car-warrior [#]_ again by a 
vehement bound, came to the side of Lakshmana. And 
springing down from his car whose steeds had been slain, 
Rāvana's son, his charioteer having been pounded, charged 
the son of Sumitrā with arrows. And then Lakshmana 
resembling the great Indra, on (Indrajit's) best of chargers 
having been despatched, in the encounter began to terribly 
rive with arrows discharged (his foe) footing on the earth and 
showering excellent sharpened shafts. 

.. [#] The text has 'brother's son.' 

.. [#] i.e. in consequence of all sides being covered with arrows, neither the Rakshas nor the monkeys could distinguish their several parties in the encounter, and the blows that each dealt were misdirected in consequence.—T. 

.. [#] *Aiya to-day* in the text. 

.. [#] *Maharatham (ac)* may also mean *mighty car*. By the way the *samasa* or junction called *Tatpurusha* is a frequent source of obscurity in Sanskrit, specially where the gender of the word without *samāsa* is the same with that of the thing signified by the *samāsa*, as in this case.—T. 

SECTION LXLI. 
`````````````
Having his steeds slain, the night-ranger—Indrajit, 
standing on the ground, waxing fiercely angered, flamed up 
in energy. And armed with bows, they, desirous of slaying 
each other with shafts resembled an elephant and a bull in a 
forest, came out for securing victory in encounter. And 
slaughtering owe another, the Rākshasas and the 
wood-rangers, rushing this way and that, did not (for a moment) 
leave their lords. Then Rāvana's son, gladdening all the 
Rākshasas, and himself feeling cheered, addressed them in 
words of praise, saying,—"All sides are entirely enveloped 
in this gloom,—so that, O foremost of Rākshasas, here we 
do not know who belongeth onto us and who not.—Do ye 
fight fearlessly for stupifying the monkeys; and I too, 
mounted on a car, shall come hither into the conflict. Do ye 
so act that the high-souled rangers of the woods may 
not attack me as I enter the city". Saying this, that 
slayer of foes—Rāvana's son, deceiving the wood-rangers, 
entered the city of Lankā for providing himself with a 
(fresh) car. And embellishing a chariot, graceful and 
adorned with gold, furnished with *prāças* and swords and 
arrows, yoked with superb steeds, and driven by a charioteer, 
knowing horses and possessed of instructions (anent his 
art),—that victor in battle—the exceedingly energetic son of 
Rāvana—ascended it. And that hero, Mandodari's son, urged 
on by the force of the Finisher, went out of the city, 
surrounded by the foremost Rākshasas; and drawn by 
fast-speeding steeds, he presented himself before Lakshmana 
along with Bibhishana. And seeing Rāvana's son seated on 
the car, the son of Sumitrā and the exceedingly powerful 
monkeys and the Rākshasa—Bibhishana-—were highly 
amazed at the lighthandedness of that intelligent one. And 
Rāvana's son, waxing furious, in that contest began to bring 
down monkeys by hundreds and by thousands. And that 
victor in battle—Rāvana's son—fired with wrath, summoning 
all his celerity, slaughtered monkeys, drawing his bow into 
a circle. And slaughtered by *nārāchas* of terrific 
impetuosity, the monkeys saught the shelter of Sumitrā's son, like 
creatures seeking the refuge of their Lord. Then the son of 
Raghu, flaming up in martial wrath, severed his [#]_ bow, 
displaying his fleethandedness. Thereat, taking another bow, 
(Indrajit) hurriedly fastened the string to it. And this bow 
also did Lakshmana cut off by means of a brace of arrows. 
And when (Indrajit) had his bow severed, Sumitrā's son 
pierced the son of Rāvana with five shafts resembling the 
venom of a poisonous serpent. And the shafts discharged 
from his [#]_ mighty bow, piercing his [#]_ person, dropped to the 
earth like unto powerful red serpents. And having his bow 
cut off, Rāvana's son, vomitting blood by his mouth, took up 
a superior bow powerful to a degree and having a stout 
string. And then aiming at Lakshmana, he, summoning his 
utmost celerity, showered arrows, as showereth Purandara in 
the season of rains. Thereat Lakshmana, subduer of 
enemies, retaining his calmness, resisted that powerful 
arrowy shower shot by Indrajit. And then that exceedingly 
energetic one, Raghu's son, possessing himself in calmness, 
displayed (his prowess) unto the son of Rāvana; and this 
was wonderful (to behold). And then displaying his lightness 
in the use of weapons, Lakshmana, growing furious, pierced 
the Rākshasas with three arrows each in that mighty 
encounter; and the lord of Rākshasas struck him with 
showers of shafts. And pierced sore by that powerful 
enemy—slayer of foes—he incessantly sent innumerable 
arrows after Lakshmana. And ere they reached their destination, 
that slayer of hostile heroes severed them with whetted 
arrows; and in the encounter that righteous one and 
foremost of car-warriors with a dart having bent joints, cut 
off the head of his charioteer mounted on the car. And 
deprived of their driver, there the steeds, retaining their 
calmness, began to go in rounds,—and this was wonderful 
Then Sumitrā's son of steady prowess, fired with anger, in 
that contest, frightening all, pierced his horses with arrows. 
And not brooking that act (of his adversary), Rāvana's son 
in the encounter pierced with ten shafts Sumitrā's son capable 
of making people's down stand on end. And his shafts 
resembling thunderbolts, and like unto all varieties of venom, 
touching (Lakshmana's) mail having a golden splendour, were 
reduced to naught. Thereat considering Lakshmana as clad 
in an impenetrable armour, Rāvana's son—Indrajit—growing 
furiously enraged, displaying his lighthandedness in arms, 
pierced Lakshmana in the temples with three well-knobbed 
shafts. And with those arrows lodged in his temples, 
Raghu's son, delighting in battle, appeared beautiful in the 
field like a mountain furnished with three summits. Albeit 
thus smitten in the contest by the Raksha with shafts, 
Lakshmana swiftly smote him in turn with five arrows; and 
in the encounter Lakshmana drawing his bow, pierced with 
shafts Indrajit's face graced with elegant ear-rings. And 
those heroes—Lakshmana and Indrajit—equipped with 
exceedingly powerful bows, and endowed with heroism and 
dreadful prowess, wounded each other with sharp arrows. 
And both Lakshmana and Indrajit, with their persons bathed 
in blood in that encounter, appeared like unto flowering 
Kinçukas. And approaching each other, those bowmen, each 
telling his heart on victory, wounded each other all over the 
body with terrific shafts. Then Rāvana's son, carried away 
by martial rage, pierced Bibhishana in his handsome face 
With three arrows. And piercing the lord of Rākshasas, 
Bibhishana, he with three iron-headed arrows, pierced the 
monkey-leaders each with a shaft. Thereat, enraged at 
him more furiously than ever, the exceedingly energetic 
Bibhishana with his mace despatched the steeds of the 
wicked-minded son of Rāvana. Then jumping down from 
his chariot with its horses slain, (Indrajit), endowed with 
great energy, who had his charioteer pounded, discharged a 
dart at his uncle. And seeing it descend, the enhancer of 
Sumitrā's joy severed the same with whetted arrows and 
brought it down in ten fragments to the ground. And 
Bibhishana of a tough bow, growing enraged, discharged 
at (Indrajit), who had his steeds slain, five speeding shafts
having the touch of the thunder-bolt.—And those arrows 
furnished with gold at the feathered parts, riving his person, 
were bathed in blood, and resembled mighty red serpents. 
Thereat wroth with his uncle, Indrajit took op an excellent 
shaft—bestowed on him by Yama himself—endowed with 
terrific force,—the flower of shafts among all the Rakshas. 
And seeing that mighty shaft set by him (on the 
bow-string), the highly powerful Lakshmana, possessed of 
dreadful prowess, (in his turn) took up another arrow, 
bestowed by Kuvera himself of immeasurable soul in a 
dream,—unconquerable, and incapable of being borne even 
by the celestials and Asuras with Indra at their head. And 
on their best of bows being powerfully drawn with their 
arms resembling bludgeons, they set up cries like unto 
Kraunchas. And on those foremost of shafts set on those 
excellent bows of those heroes, being drawn, flamed up in 
exceeding splendour. And those flaming arrows, discharged 
from the bows, illumining the welkin, with vehemence struck 
at each other's head. And a concussion took place of those 
arrows of terrific aspects; and a furious fire sprang up 
thereat, with embers shooting around. And dashing against 
each other like unto mighty planets, they, reduced to an 
hundred shivers in the encounter, saught the earth. Seeing 
their shafts baffled, Indrajit and Lakshmana, staying 
on the edge of the battle, were seized with shame and wrath. 
Thereat Sumitrā's son, flying into a fury, took up a Vāruna 
weapon. And the conquerer of the great Indra intent on 
battle, in the encounter discharged a terrific Raudra weapon; 
and the exceedingly wonderful Vāruna weapon was baffled 
by him. Then, waxing wroth, that victor in battle—the 
wondrous energetic Indrajit—as if annihilating the world, 
discharged a flaming Agneya weapon. And the heroic 
Lakshmma resisted it with a Solar weapon. Seeing his
weapon resisted, Rāvana's son, transported with passion, took 
up an Asura arrow, capable of rending foes. And from that 
weapon issued daggers and clubs and darts and *bhuçundis* 
and maces and swords and axes. [#]_ And in the conflict, 
seeing that dire and dreadful weapon, irrisistible to all 
creatures and capable of riving all arms, the effulgent 
Lakshmana baffled it with a Māheçwara [#]_ weapon. And the 
encounter that took place between them was wonderful and 
capable of making people's down stand on end. And beings 
stationed in the sky surrounded Lakshmana on all sides. And 
in that terrific encounter of the monkeys and the Rākshasas 
resounding with dreadful roars, the welkin was covered 
with innumerable beings seized with wonderment. And 
saints and *Pitris* and deities and Gandharbas and birds and 
serpents, placing Satakratu in their front, protected 
Lakshmana in the conflict. And then that hero, Rāghava's younger 
brother, fixed (on his bow) another superior shaft, having 
the feel of fire itself, and capable of riving the son of Rāvana; 
furnished with fair feathers; tapering; having elegant joints; 
symmetrical; and plated with gold,—an arrow capable of 
finishing the body; irrisistible; dreadful; terrific unto 
Rākshasas; resembling the venom of poisonous serpents; and 
worshipped by the celestial hosts; by which the exceedingly 
energetic and wonderful Lord riding the 
horse [#]_—Sakra—of old in the war between the celestials and the Asuras had 
defeated the Dānavas. And Sumitrā's son, Lakshmana; graced 
with auspiciousness, drawing on his best of bows that 
foremost of shafts—the Aindra weapon—invincible in conflict, 
spoke these words, tending to bring about his 
success, [#]_—"If Daçaratha's son—Rāma—is righteous and truthful, and 
if in prowess he hath no rival, then slay this son of Rāvana". 
Saying this, the heroic Lakshmana in that conflict, drawing 
the straight-speeding arrow up to his ear, [#]_ discharged it at 
Indrajit. And shooting the Aindra weapon, that destroyer of 
hostile heroes—Lakshmana—severing from its trunk the head 
of Indrajit with its corslet, graced with burning ear-rings, 
brought it down to the ground. And the mighty severed 
head of the Rākshasa's son, resembling one made of gold, 
was seen covered with blood. And slain, Rāvana's son 
dropped to the earth, with his armour and corslet on, and his 
bow fallen (from his grasp). And then all the monkeys with 
Bibhishana set up cheers, even as the immortals cheered 
at the destruction of Vritra. And in the sky there arose the 
victorious shouts of all beings and high souled saints, and 
also of Gandharbas and Apsarās. And knowing (Indrajit) 
fallen (in fight), the mighty army of Rākshasas; attacked by 
monkeys burning for victory, fled in the ten cardinal 
directions. And assailed by the monkeys, the Rākshasas, 
pursued (by their foes), with their senses lost, rushed towards 
Lankā, leaving their arms behind. And overwhelmed with 
fright, Rākshasas fled in an hundred directions, all 
renouncing their arms—bearded darts, and swords, and axes. And 
harassed by the monkeys, some hurriedly entered Lankā, 
and some plunged into the sea, and some saught shelter in 
the mountains. And seeing Indrajit slain and lying down on 
the field of battle, thousands of Rākshasas fled away. As 
when the Sun sets, his rays remain no longer, on that 
Rākshasa having fallen, the Rākshasas dispersed in the ten 
cardinal quarters, like unto the Sun when his rays have been 
rendered mild, or fire which hath been extinguished. And 
the mighty-armed (Indrajit) was utterly reft of life. And 
on the son of the Rākshasa-chief falling, the world, having 
its foe slain, with its huge affliction gone off, experienced 
the bright of joy. And on that unrighteous Rākshasa 
having been slain, the reverend Sakra together with the 
Maharshis was filled with delight. And sounds of 
kettle-drums were heard in the sky proceeding from the celestials. 
And blossoms were showered by dancing Apsarās and 
high-souled Gandharbas. And this was wonderful (to behold.) 
And on that Rākshasa of fell deeds having been slain, the 
dust was laid, the water became transparent, the sky looked 
bright, and the deities and Dānavas were filled with 
rejoicings. And on that Dread of all creatures having been 
slain, the gods, Gandharbas and Dānavas, assembled together 
in joy, said,—"Now let the Brahmanas who have their sins 
removed, with their anxiety gone off, range about". 
And then the monkey-leaders, seeing that foremost of 
Nairitas of unparalleled prowess slain in battle, began to 
gladly pay homage (unto Lakshmana). And Bibhishana and 
Hanumān and Jāmbavān—leader of bears—saluted and 
hymned Lakshmana on the score of his victory. And 
shouting and bounding and roaring, the monkeys at this 
hour of high joy stood surrounding Raghu's son. [#]_ And 
flourishing their tails and striking the earth (with them), the 
monkeys shouted,—'Victory unto Lakshmana!' And 
embracing each other, the monkeys with delighted spirits began to 
converse in various ways touching Rāghava's welfare. And 
beholding that deed, difficult of being done, performed by 
their beloved friend—Lakshmana—and hearing their 
foe—Indrajit—slain (in battle), the celestials attained the summit 
of joy. 

.. [#] Indrajit's. 

.. [#] Lakshmana's.

.. [#] Indrajit's 

.. [#] This arrow resembled somewhat the bomb-shells in modern European warfare.—T. 

.. [#] *i.e.* belonging to Maheçwara or Siva. 

.. [#] The celestial steed, Uchchaiçravā, sprung from the ocean on the occasion of the churning of the deep.—T. 

.. [#] Words addressed to the deity presiding over the weapon. 

.. [#] i.e. drawing the bow to its utmost stretch. 

.. [#] Descendant, that is. 

SECTION LXLII. 
``````````````

Having in the conflict slain that conquerer of enemies, 
Lakshmana graced with auspicious marks, with his body 
bathed in blood, experienced delight. And then supporting 
himself on Bibhishana and Hanumān, the exceedingly 
powerful Lakshmana endowed with prowess, taking 
Jāmbavān, Hanumān and all the monkeys with him, speedily 
went to the place where Sugriva and Rāghava were. And 
then going round Rāma and saluted him, Sumitrā's son 
stood before his brother, like Indra's brother staying before 
Sakra. And approaching with a look which of itself was 
significant, [#]_ the heroic Bibhishana described unto the 
high-souled Rāghava the dreadful destruction of Indrajit. And 
then the delighted Bibhishana related unto Rāma how 
the high-souled Lakshmana had cut off the head of Rāvana's 
son. And as soon as that exceedingly powerful one heard 
of the destruction of Indrajit by Lakshmana, he experienced 
a huge accession of joy, and thus delivered 
himself,—"Excellent, O Lakshmana! Pleased am I (with thee). Thou 
hast performed a difficult feat. The son of Rāvana having 
been slain, know for certain that we have been victorious". 
And then smelling the head of the bashful Lakshmana, 
enhancer of fame, (Rāma) endowed with prowess, from 
affection forcibly hugged him into his lap. And making him 
seat on his lap, and overpowering him with embraces, [#]_ 
(Rāma) again and again tenderly eyed his brother, Lakshmana. 
And moved with grief, that best of persons, Rāma, smelling 
the head of Lakshmana, wounded with darts and having 
his person pierced (with arms), sighing and breathing 
hard—and nursing his body with his hand, addressed Lakshmana, 
soothing him,—'To-day his son having been slain, I deem 
Rāvana himself as slain in fight. On that wicked-minded 
enemy of mine having been destroyed, I am victorious (in 
encounter). By luck, O hero, hast thou in conflict severed the 
right arm of the fell Rāvana. Verily he (Indrajit) was his stay. 
Both Bibhishana and Hanumān have done mighty deeds in 
battle. In three days and nights, (my enemy) hath been 
brought down. To-day have I been made foeless. Now 
Rāvana will for certain march forth,—backed by a mighty 
phalanx. Rāvana will for certain sally out, hearing his son 
brought down. That unconquerable lord of Rākshasas, 
aggrieved for the destruction of his son, marching 
out,—shall I slay, environed with a mighty force. O Lakshmana, 
the conqueror of Sakra having in battle been slain by 
thee—who art my lord—Sitā and the (entire) earth are not 
incapable of being obtained by me". Having thus soothed 
and embraced his brother, Raghu's son—Rāma—highly 
rejoiced, calling Sushena, said,—"Do thou so act that this 
highly wise son of Sumitrā, devoted to his friends, may be 
healed and be eased. Do thou without delay heal Sumitrā's 
son, attached to his friends, of his wounds. And do thou also 
carefully relieve all those heroes in the army of bears 
and monkeys fighting with trees,—as well as others, who 
have been wounded and have got sores (in consequence)". 
Thus addressed by Rāma, the high-souled monkey-leader 
administered a potent medicine to the nose of Lakshmana. 
And smelling the same, he got healed; he was relieved of 
his pain and his outgoing vitality was shut up. And at the 
mandate of Rāghava he likewise treated his friends headed 
by Bibhishana and all the principal monkeys. And 
restored to his natural condition, Sumitrā's son, healed, and 
with his exhaustion removed, and his suffering gone off in a 
moment, experienced exhilaration of spirits. And Rāma and 
the monkey-king and Bibhishana and the powerful lord of 
bears along with their hosts, seeing Sumitrā's son risen 
hale, rejoiced greatly in delight. And the high-souled son 
of Daçaratha honored exceedingly that exceedingly hard feat 
of Lakshamana; and the monkey-king, hearing that the 
conquerer of Sakra had fallen in fight, was filled with joy. 

.. [#] *i.e.* of the destruction of Indrajit. 

.. [#] *Avapiritam—(ac) pained*. Rāmānuya says this epithet refers to Lakshmana's having been wounded in the encounter. I differ from him.—T. 

SECTION LXLIII.
```````````````

When the counsellors of Pulastya's son, hearing of 
Indrajit having been slain, speedily conveyed the tidings 
unto the Ten-necked one, who was ignorant [#]_ of the same. 
"O mighty monarch, in our very sight thy exceedingly 
effulgent son hath been slain by Lakshmana with the help of 
Bibhishana. And that hero confronted by the (other) hero, 
hath been vanquished in fight. And the hero, thy son, the 
conquerer of the celestial chief, hath also been slain by 
Lakshmana. And having gratified Lakshmana with his 
shafts, he hath repaired to the supreme regions". Hearing 
of that mighty terror, *viz.*, the rueful and dreadful 
destruction of his son, Indrajit, in battle, he straightway 
swooned away. Then regaining his consciousness after a 
long while, that foremost of Rākshasas—the 
king—overwhelmed with grief for his son, and distressed, burst into 
lamentations, with his senses wildered,—thus,—"O foremost 
in the Rākshasa army! O my child endowed with high 
might! Having conquered Indra himself, wherefore to-day 
hast thou come under the sway of Lakshmana? Doubtless, 
thou enraged could pierce with thy arrows the Destroyer of 
Time himself, and the summit of Mandāra,—what shall I say
of Lakshmana in encounter? To-day king Viwaçwata hath 
raised himself immensely in my estimation, for to-day he, 
O mighty-armed one, hath brought thee under the law of 
Time. But this is the way of capable warriors as 
well as celestials. He that layeth down his life for his 
lord, repaireth to heaven. To-day seeing Indrajit slain, 
the deities and the guardians of the worlds, and the 
mighty saints, their fear gone off, shall sleep peacefully. 
This triple world and this entire earth with her woods, 
reft of one—Indrajit—appear to me as vacant. To-day 
shall I hear the cries of the daughters of the Nairitas 
in my inner apartment, like unto the roars of she-elephants 
in a mountain-cavern. Renouncing thy state of an 
heir-apparent, and Lankā and the Rakshas, O subduer of enemies, 
and thy mother, and me, and thy wife—whither hast thou 
gone, (leaving) us all? O hero, I having gone to the region 
of Yama, thou ought to have performed my last rites, but 
thou standest in a relation the very reverse of this. [#]_ And 
Sugriva living and Lakshmana and Rāghava, without 
extracting my dart, whither hast thou gone, leaving us all? And 
then vising from the disaster that had befallen his son, a 
mighty wrath overcame the lord of Rākshasas—Rāvana, as 
he was thus indulging in lamentations. And even as in 
summer, the (Solar) rays flame up the Sun, the destruction 
of his son flamed up all the fiercer, him, who was naturally 
irascible. And as he kept yawning in passion, a flaming 
fire with smoke darted from his mouth, even as it did from 
the mouth of Vritra. And burning in grief for the destruction 
of his son, and coming under masterdom of passion, that 
hero—Rāvana—reflecting (awhile) in his mind, resolved upon 
slaying Vaidehi. And naturally red, and reddened (still 
more) by the fire of wrath, Rāvana's glowing eyes were 
dreadful (to behold). And his form, terrific by nature, in 
consequence of the fire of his wrath having possessed it 
entirely, resembled the form of the enraged Rudra. And 
from the eyes of that infuriated one fell drops of tears as 
drop from a flaming lamp drops of burning oil. And as he 
grinded his teeth, the gnashing resembled the sounds sent by 
the machine [#]_ drawn by the Dānavas and churning the deep. 
The Rākshasas durst not approach that one eying round 
and resembling the Destroyer himself, intent, on devouring 
both mobile and immobile. Then exceedingly enraged, 
Rāvana—lord of Rākshasas—spoke in the midst of the 
Rākshasas, inciting them to battle,—"I practised severe 
austerities for thousands of years; and gratified the 
Self-sprung at times. Neither from Asuras nor from celestials 
can any fear spring to me. My mail conferred on me by 
Brahmā, which in effulgence resembles the Sun himself, was 
not broken by blows like unto thunder-bolt at the war 
between the deities and demons. To-day who will come 
forward against me in battle accoutred in that and mounted 
on a car in the conflict? Not even Purandara himself. Do 
ye, beating hundreds of drums, to-day raise that mighty and 
dreadful bow of mine which, with arrows, had been bestowed 
on one by the gratified Self-sprung at the war of the gods 
and Asuras,—so that I may therewith compass the 
destruction of Rāma and Lakshmana in mighty battle". Burning 
(in grief) for the destruction of his son, the fell Rāvana, 
coming under the influence of anger, reflecting (in his mind), 
resolved to slay Sitā. And eying round, that copper-eyed 
and dreadful one of a terrific aspect, distressed, in a piteous 
voice addressed all the night-rangers, saying,—"By his 
power of illusion, my beloved child, for deceiving the 
wood-rangers, slaying something (else), had shown it unto them 
as Sitā. Now will I do that good office 
myself,—Vaidehi will I slay—even her that is devoted to that friend 
of Kshatriyas". Having spoken thus unto his counsellors, 
he swiftly took up a sword; and raising it, of excellent 
temper and of cerulean hue, he rushed out vehemently, 
surrounded by his wives and counsellors. From grief for his 
son. Rāvana with his consciousness wildered, taking up a 
sword, in rage, rushed towards the place where Mithilā's 
daughter was. Seeing the Rākshasa rising on, some, 
emitted leonine roars, and seeing the Rākshasa enraged, 
embracing each other, said,—"To-day those two brothers, 
seeing this one, will be exceedingly pained. By this one, 
influenced with passion were the four guardians of the 
worlds conquered; and many other foes were brought down 
in battle. Procuring gems from the three worlds, Rāvana 
enjoyeth them. Neither in strength nor in prowess is there 
any one on earth who is his compeer". As they were 
speaking thus, Rāvana, reft of his senses by wrath, rushed 
against Vaidehi, who had taken up her abode in the Açoka 
wood. And dissuaded by his friends endowed with good 
intelligence, he, wrought up with high wrath, darted (against Sitā), 
even as an enraged planet [#]_ rusheth against Rohini [#]_ in the 
firmament. And the blameless daughter of Mithila protected 
by the Rākshasis, saw the infuriated Rāvana bearing that best 
of blades in his hand. Seeing (Rāvana) approach, sword in 
hand, despite the earnest entreaties of his friends, Janaka's 
daughter, Sitā, pained and overcome by grief, said, 
weeping,—"From the way in which, wrought up with wrath, this 
wicked-minded one is rushing on at me personally, it appears 
that he will slay me, who have a lord, as one who hath not. 
He did urge me much ever devoted to my lord, saying 'Be 
thou my wife but forsooth I disregarded him. And plainly 
in consequence of my refusal, he hath given way to despair. 
And overcome by anger and passion, he is ready to slay me. 
Or it may be that to-day for me those foremost of men, the 
brothers—Rāma and Lakshmana—have been slain in 
encounter by this inglorious one. I heard a furious and 
fearful uproar raised by countless Rākshasas rejoicing, 
and expressing their delight.—Alas! O fie! For me those 
princes have met with destruction. Or it may be that not 
without slaying Rāma and Lakshmana, this terrific 
Rākshasa, having his heart set on sin, from grief for his son, 
will slay me. Fool that I am, I did not then act agreeably 
to Hanumān's words. If I had gone away seated on his 
back, without waiting for the victory (of my lord), I 
devoted to him, placed on his lap, should not have come by 
this repentance. When Kauçalyā, having an only son, will 
hear of her son slain in battle, I fancy, her heart shall burst. 
And, weeping, she will remember that high-souled one's birth 
and boyhood, and youth and pious acts and loveliness. And 
that one bereft of her consciousness, filled with despair, after 
having performed his *srāddha* [#]_ will doubtless enter into 
fire or water. Shame on the unchaste and hump-backed 
Mantharā, having her heart fixed in sin, for whose sake this 
grief shall exercise Kauçalyā!" Seeing the distressed 
daughter of Mithilā lament thus, like unto Rohini come 
under the sway of a planet in the absence of the Moon, in 
the meanwhile his [#]_ pure and good courtier, named Suparçwa, 
endowed with intelligence, albeit prevented by other 
courtiers, spoke unto Rāvana, foremost of 
Rākshasas,—"Wherefore, O Ten-necked one, O thou who art the very 
younger brother of Vaiçravana himself, Dost thou desire 
to slay Vaidehi, forsaking righteousness? Why, O hero! 
O lord of Rākshasas! having led the Brahmacharyya mode 
of life, studied the Vedas, and returned from the house of 
thy spiritual guide, and ever engaged in religious acts, to-day 
dost thou intend to slay a woman? Do thou, O king, now 
stay expecting Mithilā's daughter [#]_ endowed with loveliness; 
and do thou along with us vent thy wrath on him. [#]_ To-day 
being the fourteenth day of the dark fortnight, do thou this 
very day prepare for conflict; at *amāvasyā*, [#]_ environed with 
thy forces, do thou march for victory. Heroic, and 
intelligent, a mighty car-warrior and swordsman, thou, mounted on 
a car, slaying the redoubtable son of Daçaratha, wilt obtain 
Mithilā's daughter". Thus exhorted by his friend, the 
unrighteous Rāvana accepted his virtuous speech; and then 
that powerful one went (back) to his house, and, surrounded 
by his friends, entered the court. 

.. [#] *Avajuāya*. Rāmānuya says it means "ignorant of the same". Tirtha says it means, 'Seeing.' Then the sense would be, 'the counsellors, having first *seen* Indrajit slain, informed Rāvana of it.'—T. 

.. [#] I have to perform thy last rites, thou having fallen in fight while I am alive.—T. 

.. [#] Meaning the mountain Mandāra. 

.. [#] Kuja, *etc* 

.. [#] Hesperus. 

.. [#] Funereal rites performed in accordance with the injunctions of the Hindu Scriptures.—T. 

.. [#] Rāvana's. 

.. [#] Explains the commentator: "till thou slayest Rāma in battle".—T. 

.. [#] Rāma. 

.. [#] *i.e.* to-morrow.

SECTION LXLIV. 
``````````````

Entering his court, the king, distressed, and 
exceedingly aggrieved, sat him down on the foremost seat sighing 
like an enraged lion. And stricken with grief in consequence 
of his son's death, that highly powerful Rāvana, with folded 
hands, addressed all the heroic Rākshasas, saying:—"Do 
ye all proceed to battle with elephants, horses and cars. 
And encircling Rāma only and discharging shafts at him, 
delightedly, like unto clouds, in the rainy season, pouring 
water, do ye slay him. Or I shall slay him to-morrow in the 
presence of all, wounded by you in the mighty encounter 
with sharpened arrows". Hearing the speech of their lord 
the Rākshasas, with a huge army and a host of cars, speedily 
issued out for battle. And they all threw at the monkeys 
life-destroying *Parighas*, *Pattiças*, arrows, daggers and 
*Paraskwadhas*. And the monkeys too threw crags and trees 
at the Rākshasas. Thus on the eve of sun set there arose 
a terrible conflict between the Rākshasas and the monkeys. 
And they struck each other in the conflict with clubs, *chitras*, 
*Prasas*, daggers and *Paraskwadhas*. The conflict being thus 
carried on, there arose a mighty dust which was again 
destroyed by the current of blood gushing out of the persons 
of the Rākshasas and the monkeys. Elephants and cars 
were like the banks of that river of blood, the arrows were 
like the fishes, and the flags were the trees on their banks 
and the corpses were like planks afloat there. Being thus 
wounded and assailed by the Rākshasas, those heroic 
monkeys leaped and broke down the flags, armours, 
cars, horses and other weapons. And with their sharp 
teeth and nails they scratched the hair, ears, foreheads 
and the noses of the Rākshasas. Like unto vultures 
falling upon a felled tree, hundreds of monkeys fell upon 
one Rākshasa in that encounter. And the Rākshasas 
resembling mountains, with huge clubs, *prāsas*, daggers and 
*parāshwadhas*, struck the monkeys (in their turn). Being thus 
assailed by the Rākshasas, the mighty host of monkeys 
took refuge of Rāma, the son of Daçaratha, the worthy refuge 
of all creatures. Thereupon the highly effulgent and 
powerful Rāma, taking up his bow, entered the Rākshasa host 
and began to make a downpour of arrows. And Rāma 
entering the field, those terrible Rākshasas, being burnt with 
the fire of his arrows, could not stand before him like unto 
clouds disappearing before the Sun in the welkin. And 
the night-rangers only espied the dreadful feats performed 
by Rāma and which were above the power of others. 
Except when guiding the huge army or driving the cars they 
could not see Rāma like unto the wind invisible in a forest. 
They all beheld the Rākshasa force scattered, wounded, 
burnt down with arrows, broken and assailed with weapons, 
by Rāma, but none could see the quick-moving Rāma. As 
people cannot see the soul which governs all objects of 
sense so they could not see Rāma, who was thus inflicting 
wounds on them. "It is he who is destroying the soldiers 
riding the elephants, it is he who is breaking down the mighty 
cars, and it is he who with sharp arrows is slaying the 
cavalry—rider and horse". Thus saying those Rākshasas, in 
that conflict and in the very presence of Rāma, highly 
enraged, began to slay each other. They were all bewildered 
by the huge Gandharba weapon discharged by the 
high-souled Rāma and so they could not see Rāma, who was thus 
burning down their force. And the Rākshasas sometimes 
beheld thousands of Rāma in the battle field and again saw 
one Rāma only. They at times saw the quick-moving golden 
end of the bow of that high-souled one, resembling a circular 
fire brand but they did not behold Rāghava. And he 
looked like *kāla chakra*, having his middle body as its navel, 
his own strength as its lustre, the arrow for its radius or 
spoke, the bow for the circumference, the twang of the bow 
for its sound, his power and intelligence for its brightness, 
and the aim of the celestial weapons for its limit. And 
in the eighth division of the time by Rāma alone with 
arrows resembling the flame of fire were destroyed ten 
thousands swift-coursing cars, eighteen thousand elephants 
fourteen thousands horses and riders and two million 
Rākshasa infantry assuming shapes at will. And those 
night-rangers, who were still left, having their horses killed, cars and 
flags broken, fled in fear of life to the city of Lankā. And 
the battle field, filled with slain horses elephants and infantry, 
looked like the high-souled and enraged Rudra's arena of 
sports. Thereupon the celestials with Gandharbas, Siddhas 
and the great ascetics glorified the wonderful feat of Rāma. 
And the virtuous-souled Rāma addressed Sugriva, Bibhishana 
the monkey Hanumān, the leading monkey Jāmbavān, Mainda 
and Divida who were near him, saying—"This is the power of 
my weapons and as well as that of Rudra". The high-souled 
Rāma, equalling Sakra in prowess, thus slaying the huge 
host of the lord of Rākshasas and assailing them with shafts 
and weapons—the celestials, delighted, sang his praises. 

SECTION LXLV. 
`````````````

By Rāma, of unwearied actions, with flaming arrows 
feathered in burning gold, were destroyed thousands of 
elephants—many horses with their riders, many a car crested 
with flaming banners; thousands of heroic Rākshasas 
assuming shapes at will, engaged by Rāvana, and armed with 
clubs and *parighās*; and golden pennons. Beholding and 
hearing of this the remaining night-rangers assembled and 
were greatly bewildered, poorly and stricken with anxiety. 
The widows and those who had lost their children or 
kinsmen approached those Rākshasas and overwhelmed 
with grief, bewailed piteously,—"Alas! why did the aged and 
grim-visaged Surpanakhā, having her belly extending 
down-ward, behold in the forest Rāma graceful like Kandarpa. 
And beholding him of great beauty and prowess, ever 
engaged in the welfare of all creatures, that ugly one, worthy 
of being slain by people, was excited with lust. Why 
did that ugly-faced she-demon, devoid of all qualities, address 
Rāma, having a beautiful countenance, gifted with many 
virtues and great effulgence? Alas for the misfortune of the 
Rākshasas, the aged Rākshasee brought before him such a 
vile proposal, hated of all and worthy of creating laughter. 
For the destruction of Khara, Dushana and other Rākshasas 
that ugly one approached Rāghava with such a vile intention. 
It was for her that Rāvana created enmity (with Rāma) 
and Sitā was carried away by the Ten-necked Rākshasa. 
But he could not spread his influence upon Sitā the daughter 
of king Janaka and deep rooted and eternal became the 
enmity with the highly powerful Rāghava. And beholding 
the Rākshasa Birādha slain by Rāma alone—(Rāvana) 
wishing Vaidehi should have regarded that as a sufficient 
proof of his prowess. And fourteen thousand Rākshasas of 
terrible deeds were slain by him in Janasthāna with shafts 
resembling the flame of fire. Khara, Dushana as well as 
Triçirā were slain by him in conflict with arrows resembling 
the Sun—this was a sufficient proof (of his power). 
Yoyanabāhu and Kavandha, drinking blood, were slain by 
him, roaring with wrath—this too was a sufficient proof of 
his power. Rāma slew the powerful Vāli, the son of the 
thousand eyed one, resembling the cloud—that too was the 
sufficient proof of his prowess. By him Sugriva, poorly and 
living in the mount Rishyamukha, having all his desires 
frustrated, was placed on the throne—that too even was 
the sufficient proof of his power. He (Rāvana) from 
foolishness did not like the becoming speech of Bibhishana 
conducive to the acquirement of piety and wealth and 
securing the welfare of the Rākshasas. Had the younger 
brother of the lord of wealth (Rāvana) observed the words of 
Bibhishana, Lankā would not have been overwhelmed with 
grief and reduced to the state of a cremation ground. 
Hearing of the destruction of the highly powerful 
Kumbhakarna by Rāma. of the irrepressible Atikaya by Lakshmana 
as well as of his beloved son Indrajit, Rāvana did not come 
to his senses. [#]_ There is audible in every house of the 
Rākshasas, the cry,—'My son, my brother, my husband is 
slain in battle.' In conflict have been destroyed by the 
heroic Rāma, thousand cars, horses, serpents and infantry. 
Perhaps Rudra, Vishnu, Mahendra or the performer of 
hundred sacrifices, or even Death, in the shape of Rāma, 
is slaying us. By Rāma all the heroes have been 
slain—despair has taken possession of our minds—we do not 
behold the end of our terror and are bewailing being 
deprived of our lords. Does not the Ten-necked hero, who 
has obtained boons (from Brahmā) perceive that a mighty 
disaster shall befall him from Rāma? Neither the celestials, 
Gandharbas, Piçachas nor Rākshasas shall be able to save 
him from Rāma in conflict. In every battle many an 
accident befalls Rāvana—this bespeaks of his destruction at 
the hands of Rāma. The great Patriarch, being pleased, 
conferred upon Rāvana the boon that no fear would proceed 
unto him from the celestials, the Dānavas or the 
Rākshasas—but he did not beg of him, security from men. Forsooth, 
he is that fearful man who shall slay Rāvana and the 
Rākshasas. The celestials, being thus oppressed by Rāvana, 
who had obtained the boon, worshipped the great Patriarch 
with severe austerities. And being propitiated with them, 
the high-souled Patriarch, for their welfare, addressed the 
celestials, with the following pregnant speech. "From 
to-day shall the Rākshasas and Dānavas roam for ever, 
afraid of the celestials". Thereupon the celestials headed 
by Indra engaged in propitiating Mahādeva, the slayer of 
Tripura, and who rides upon a bull. And being pleased, 
Mahadeva addressed them, saying,—"For your welfare there 
will be born a woman who shall be the cause of the 
destruction of the Rākshasas". As hunger, being engaged by 
the celestials, did destroy in olden time, all the Dānavas, 
so shall she (Sitā) the root of the extinction of Rākshasa 
race destroy us all with Rāvana. Alas! for the 
foolishness of the vicious-minded and insolent Rāvana destruction 
has faced us and we are overwhelmed with grief. We 
do not see any such being in the world who can afford 
us shelter. Rāghava has attacked us like unto the fire of 
dissolution. There is no refuge for us who have been 
stricken with fear as no help reaches the elephants in a 
forest beset with fire. The high-souled Bibhishana did the 
just thing in proper time—he took shelter of him from whom 
he expected danger". Thus bewailed piteously and 
loudly—the she-demons holding each other by the neck and being 
stricken with fear and grief. 

.. [#] One *sloka* has been omitted here by some of the editors, which when translated stands thus:—When one monkey only Hanumān killed the prince Akshaya and reduced the whole city to ashes with the fire of his tail. Rāvana should have come to his senses. 

SECTION LXLVI. 
``````````````

Whereupon Rāvana heard in every house of Lankā the 
piteous cries of the she-demons possessed by sorrow. And 
sighing hard he engaged in meditation for some time. And 
terrible-looking as he was, Rāvana was greatly worked up with 
ire. Having his eyes reddened with anger, and gnashing his 
teeth and biting the lips, that one, irrepressible by other 
Rākshasas, looked like the fire of dissolution incarnate. 
Thereupon the lord of Rākshasas in anger as if burning down 
everything with his look, addressed the Rakshas who were near 
him—Mahodara, Mahāpārsha, Birupāksha—"Do ye speedily speak 
to the soldiers that they should sally out for battle at my 
command. Hearing his speech—those Rakshas, possessed 
by fear, asked by the command of the king, the Rākshasa 
soldiers to be ready. And thereat all those grim-visaged 
Rākshasas saying 'so be it' and performing benedictory 
ceremonies proceeded to the battle-field. And those mighty 
car-warriors, worshipping Rāvana, and desiring the victory 
of their lord, stood before them with folded hands. Thereupon 
Rāvana, beside himself with anger, laughing, adddressed 
those Rākshasas, Mahodara, Mahāpārsha, and Birupāksha, 
saying—"To-day shall I despatch both Rāma and Lakshmana 
to the abode of Death with arrows resembling the sun at the 
time of dissolution, discharged off my bow. And slaying 
the enemies I shall repair the loss of Khara, Kumbhakarna, 
Prahasta and Indrajit. The atmosphere, the quarters the 
sky and the deep being enveloped with the cloud of arrows 
shall become invisible. I shall slay to-day all the heroic 
monkeys with my winged arrows. Ascending my car gifted 
with the velocity of the wind shall I churn to day the 
monkey host with arrow-like waves coming from the ocean-like 
bow. I shall like an elephant distress to-day the monkey-like 
pools having their countenances for the blown lotuses, and 
the lustre of their bodies for the filaments. To-day in the 
encounter, the leaders of the monkey hosts, with their heads 
transfixed with arrows, shall cover the earth, like unto lotuses 
with their stalks. I shall to-day with a single arrow, cleave 
hundreds of heroic monkeys fighting with trees in their hands. 
I shall wipe to-day the tears of those whose brother or son has 
been slain by destroying their foe. In the encounter to-day 
I shall, with the monkeys deprived of their breath and clept 
with my arrows, so cover the earth that it may not be seen 
by any. I shall satisfy to-day with the flesh of the enemies 
slain by my shafts, the crows, vultures and others who live 
upon flesh. Get ready soon my car and bring my bow. And 
let the remaining night-rangers follow me in battle". 
Hearing his words Mahāpārsha addressed the leaders of the 
army who were near him, saying,—"Get your soldiers ready". 
And the commanders too quickly went round all the houses 
in Lankā and asked the Rākshasas to be ready soon. 
Thereupon began to issue out in a moment terrible-looking 
Rākshasas, emitting roars, having dreadful faces and with 
various weapons in their hands—daggers, *Pattiças*, maces, 
clubs, furrows, sharpened *saktis*, traps, various rods, sharpened 
*chakra*, *parashwadhas*, *vindipalas*, *satāghnis* and various 
other excellent weapons. Thereupon at the command of 
Rāvana the commanders brought one *Nijuta* (a hundred 
thousand) cars, three *Nijuta* elephants, sixty million horses, 
asses and camels and numberless infantry. They arranged 
the soldiers before the king and in the interval the charioteer 
brought the car—filled with excellent celestial 
weapons—richly adorned, containing many an armour, girt with a 
network of tinkling ornaments, crested with various jewels, 
having jewelled pillars and a thousand golden jars. 
Beholding the car the Rākshasas were greatly astonished. 
And Rāvana, the lord of Rākshasas, rising up all on a sudden, 
ascended that car, brilliant like the flaming fire and the 
aggregate rays of a million sun, quick-coursing, having a 
charioteer, drawn by eight horses, huge and shining in its 
native lustre. Thereupon proceeded Rāvana, encircled by 
many a Rākshasa as if rending the earth with the excess 
of his prowess. There arose a huge sound of bugles 
accompanied with that of Mridangas, drums, conchs, and 
*kalāpas*. The lord of the Rakshas—wicked, the slayer of the 
Brahmins—the thorn of the celestials, and who hath brought 
away Sitā by stealth, has come with his umbrellas and 
chowries to fight with the foremost of Raghus—this cry 
was heard everywhere. And with his tremendous roar the 
earth shook. And hearing all on a sudden that sound, the 
monkeys fled away in fear. And the highly effulgent 
Rāvana, having huge arms and surrounded by his ministers, 
came there being certain of gaining victory. Being 
commanded by Rāvana, Mahāpārsha, Mahodara and the irrepresible 
Birupāksha ascended the car. They, desirous of winning 
victory, issued out emitting dreadful roars in delight and 
as if rending the earth therewith. Thereupon the highly 
effulgent (Rāvana) resembling Death, with uplifted bow, 
sallied out for battle along with the army of Rakshas. And that 
mighty car-warrior, went out in his chariot drawn by 
quick-coursing steeds by that gate which led to where Rāma 
and Lakshmana were. Thereat the sun lost its 
brilliance—the quarters were enshrouded with darkness; the birds sent 
forth dreadful cries and the earth shook. The celestials 
poured down bloody rains—the course of the horses was 
slackened—the vultures sat on the banners and jackals 
emitted inauspicious cries, his left eye and the left arm 
began to shake—his countenance became pale and his voice 
grew harsher. The Ten-necked Rākshasa thus going out for 
battle there appeared many bad omens indicating his 
destruction. From the sky fell a fire-brand accompanied with the 
sound of thunder; vultures and crows emitted inauspicious 
cries. Disregarding these dreadful omens which appeared 
then, Rāvana, incited by death, foolishly went out to slay 
his (enemies). And by the wheel-sound of the chariots of 
the great Rākshasas the host of monkeys calling each other, 
excited with anger and willing to gain victory, addressed 
themselves for fight. Thereupon the Ten-necked one, 
enraged, with his arrows feathered in gold, made a dreadful 
slaughter of the army of monkeys. And some of those 
heroic monkeys were beheaded by Rāvana—some had their 
hearts rent and others were shorn of their ears. Some had 
their breath choked, some were killed and others had their 
sides broken. Some had their hands cut off and others had 
their eyes put out. And wherever in the encounter, the 
Ten-headed Rākshasa, whirling his eyes in ire, went in his 
car—the monkey leaders could not stand the vehemence of 
his arrows. 

SECTION LXLVII.
```````````````

There the earth was covered with monkeys whose bodies  
were rent with the arrows of the Ten-necked (Rāvana). As 
the flies cannot stand before the flaming fire so they could 
not bear the vehemence of Rāvana's shafts. Being thus 
assailed with pointed arrows they fled away crying, like unto 
elephants being burnt by fire. And Rāvana with his arrows 
pursued in conflict the course of clouds. Thus slaughtering 
the monkeys the lords of Rākshasas speedily reached in the 
encounter where Rāghava was. And beholding the monkeys 
assailed and afraid Sugriva placing Sushena in charge of a 
*gulma* [#]_ addressed himself for the battle. And placing 
that heroic monkey, his equal in prowess, in that command 
Sugriva sallied out with a tree in his hand to meet the 
enemy. And followed him on all sides the leaders of the 
monkeys with huge crags and various trees. The heroic 
Sugriva emitted terrible roars in the conflict and assailed the 
heroic Rākshasas and many others. The huge-bodied 
monkey-chief crushed the Rākshasas like unto the wind 
uprooting the trees at the time of dissolution. He began to 
make a downpour of crags at the Rākshasa host like unto 
the cloud pouring down hailstorms at the birds in the forest. 
And being beheaded by the crags discharged by that monkey 
chief the Rākshasas fell down like unto mountains cleft. 
The Rākshasas being thus attacked and shattered by Sugriva 
and roaring and falling down on all sides, an irrepressible 
Rākshasa, skilled in archery, by name Birupāksha, 
pronouncing his own name, got down from the car and mounted an 
elephant. And mounted on the elephant that highly 
powerful Birupāksha sent forth leonine roars and dashed 
against the monkeys. Exciting the joy of the Rākshasas 
and removing their anxiety he discharged dreadful shafts at 
Sugriva and his army. And being assailed by the pointed 
arrows of that Rākshasa that lord of monkeys roared in 
anger and made up his mind to destroy him. Thereupon 
uprooting a tree the heroic monkey, skilled in warfare, leaped 
and struck that huge elephant down in his presence. And 
being assailed greatly by Sugriva that huge elephant 
proceeded a little within the range of the bow and roared 
and died. And being; greatly enraged on the destruction of 
that elephant the highly powerful Rākshasa dashed forward 
to face the enemy. That one of quick movements took up 
his dagger and armour and viling, approached Sugriva. And 
beholding his movement Sugriva took up a huge crag 
resembling a cloud and hurled it against Birupāksha. That 
highly powerful leading Rākshasa, finding the crag about to 
fall, turned a little away and struck the monkey with his 
dagger. And being assailed with dagger by that powerful 
Rākshasa the monkey remained senseless for sometime on 
the ground. And rising up all on a sudden he, clenching 
his fist, struck that Rākshasa in the mighty encounter on his 
breast and got him down. Being struck with the fist the 
night-ranger Birupāksha greatly enraged cut down with his 
dagger Sugriva's armour and tumbled him down with his 
feet. And the monkey rising up again was about to deal 
him a blow, hard as a thunder-bolt, with a dreadful sound. 
And receding a little, he baffled its aim and returned one on 
Sugriva's breast. Finding his aim baffled and himself struck 
in return by the Rākshasa, Sugriva, the lord of monkeys, was 
excited with anger. And the monkey-chief was now on the 
look-out for an opportunity to strike Birupāksha. And 
immediately in anger he struck him down with a blow on 
his forehead. And being thus assailed with the fist 
resembling the thunder-bolt of Mahendra, he fell down on 
the earth bathed in a pool of blood. And blood gushed out 
of the person of Birupāksha like unto water issuing out of 
a fountain. And the monkeys beheld their enemy (Birupāksha) 
with his eyes disfigured in anger, bathed in a foam of blood, 
his whole body discoloured, trembling, rolling and crying 
piteously. Thereupon those two armies of the monkeys and 
Rākshasas, being ready to engage in the encounter, began to 
roar like unto two mighty oceans having their banks broken. 
And observing that highly powerful Rākshasa, of discoloured 
eyes, slain by the king of monkeys, the monkeys and 
Rākshasa forces engaged in fight and looked like the rising 
Ganges. 

.. [#] The division of an army; a body of troops consisting of nine platoons or nine elephants, nine chariots, twenty seven horses and forty-five foot. 

SECTION LXLVIII. 
````````````````

Like unto a pond in the summer both the armies became 
gradually reduced. Beholding his own army and Birupāksha 
slain, Rāvana, the lord of Rākshasas, was doubly excited with 
ire. And observing his army reduced and slain by the 
heroic (monkeys) he perceived ill omens in the fight and was 
accordingly pained at heart. And he addressed Mahodara, 
who was near him, saying, "O thou of great arms, all my 
hopes of success are now centered in thee. Do thou slay 
the enemy's force, O hero, and display thy prowess. Now 
hath come the time of returning the favours of thy master. 
Do thou fight bravely". Being thus accosted that 
Rākshasa-chief Mahodara, saying "so be it" entered the enemy's army 
like unto a fly entering into a flame. Excited by his master's 
command and empowered by his own prowess that (Rākshasa) 
gifted with great strength, began to assail the monkeys. And 
the highly powerful monkeys too taking up huge crags dashed 
against the dreadful army of the enemies and crushed all the 
Rākshasas. And Mahodara, greatly angered, severed in that 
mighty encounter, with his arrows feathered in gold, the 
hands, feet and thighs of the monkeys. Then the monkeys, 
in fear of the Rākshasas, fled away to different quarters and 
some sought shelter of Sugriva. And beholding his powerful 
monkey force thus assailed in the conflict, Sugriva dashed 
forward and fronted Mahodara. And taking up a huge and 
dreadful crag resembling a mountain, the monkey-king hurled it with 
great vehemence to slay him. Thereupon finding that crag 
about to fall, Mahodara fearlessly severed it with his arrows. 
And being sundered into a thousand pieces by the arrow 
of that Rākshasa, it fell down on the earth like unto a band 
of vultures. And beholding that crag thus severed, Sugriva 
was beside himself with ire; and uplifting a *sāla* tree hurled 
it: and the heroic Rākshasa, the slayer of enemy's force, 
severed it into several pieces with his arrows. Thereupon 
excited with wrath he saw a *parigha* on the ground. And 
hurling that flaming *parigha* and displaying his 
(light-handedness) he struck his excellent horse therewith. 
And having his horse slain, that hero—the Rākshasa 
Mahodara, ascended his car, and in great anger took 
up his club. Those two heroes, with club and *parigha* 
in their hands, engaged in battle, roaring like two bulls or 
clouds accompanied with lightning. Thereupon the 
night-ranger Mahodara, inflamed with ire, hurled at Sugriva, the 
club flaming like the Sun. And beholding that dreadful 
club about to fall the highly powerful Sugriva—the lord of 
monkeys, uplifting his *parigha* struck it therewith. And the 
*parigha*, being sundered, fell quickly down on the earth. 
Thereupon the effulgent Sugriva picked up from the ground 
a *musala* made of iron and ornamented with gold. Taking 
that *musala* up he hurled it at the Rākshasa and who again 
hurled a club; and both of them being severed fell down on 
the earth. Having their weapons baffled thus, those two heroes, 
gifted with great prowess and effulgence and resembling the 
burning fire, were ready to interchange blows. They, 
emitting roars again and again, struck each other down on 
the earth with their clenched fists. And rising up speedily 
they again assailed each other. Thus those two heroes, 
unsubdued, struck each other with their arms. Thereupon 
both of them, highly proficient in fighting with arms, were 
greatly exhausted. Thereupon they took up daggers. And 
uplifting them, (those two heroes) with their persons 
trembling in ire, proficient in fighting and skilled in the use of 
weapons, dashed on roaring. And both of them enraged with 
each other and anxious to score success, moving in a circle 
on each other's right side, addressed themselves for 
action. Thereupon the vicious-minded, heroic Mahodara, 
gifted with great vehemence and proud of his own heroism, 
flung his dagger at (the monkey's) armour. And as he was 
about to extricate his dagger from the armour, that foremost 
of monkeys severed with his dagger that Rākshasa's head 
with helmet and *kundalas*. And beholding the 
Rākshasa-chief fall down on the earth with his head off, his forces 
fled away from the field. And slaying him that monkey-chief, 
delighted, began to roar along with other monkeys. 
There-upon the Ten-necked one became highly enraged and 
Rāghava greatly delighted. And all the Rākshasas, with 
their hearts broken and countenances rendered poorly and 
stricken with fear fled away to different quarters. Slaying 
and striking down on earth Mahodara like unto a portion of 
a mighty hill severed, that son of the Sun appeared 
resplendent in his own effulgence and became irrepressible 
like unto the Sun. And winning victory in the action that 
lord of monkeys was espied by the celestials, Siddhas and 
Yakshas along with all creatures on earth, having their 
eyes flushed with joy. 

SECTION LXLIX.
``````````````

Mahodara being thus slain by Sugriva, the highly 
powerful Mahāparshwa, having his eyes reddened with ire, 
looked towards him. And the Rākshasa, with his weapons, 
assailed the dreadful army of Angada as well as the leading 
monkeys. The Rākshasa severed the heads from the bodies 
of the monkeys like unto the wind throwing away the 
fruits from trees. And he cut off, with his arrows, the arms 
of some and some were deprived of their sides. The 
monkeys were thus assailed by Mahāparshwa with a shower 
of shafts. All the monkeys were thus stricken with grief 
and rendered senseless. And hearing of the anxiety of his 
own army thus assailed by the Rākshasa, Angada, gifted 
with great vehemence, taking his *parigha* made of iron 
and resembling the rays of the sun, dashed on like the rising 
deep during the lunar half of a month. And that foremost 
of monkeys encountered Mahāparshwa, who, thus struck by 
the monkey, became insensible with his charioteer and fell 
down on the earth. Thereupon leaped on the battle-field 
the highly powerful and effulgent lord of bears, having the 
hue of red collyrium, with his army resembling the cloud. 
And excited with ire, he, taking up a huge crag resembling 
the summit of a mountain, speedily struck down his horses 
and broke down his car. And regaining his senses in a 
moment the highly powerful Mahāparshwa, again assailed 
Angada with many arrows. He struck Jāmbavān, the 
lord of bears, on his breast with three arrows and assailed 
Gabāksha with many shafts. And beholding Jāmbavān and 
Gabāksha overwhelmed with arrows, Angada, beside himself 
with ire, took up a dreadful *parigha*. And holding with 
two hands that *parigha* made of iron and bright like the 
rays of the sun, Angada, the son of Vāli, with his eyes 
reddened in wrath, hurled it at Mahāparshwa who was 
stationed at a distance, to slay him. And being hurled by 
the highly powerful (Angada) the *parigha*, struck down from 
his hands the bow with arrows and the helmet of the 
Rākshasa. And approaching him vehemently, Vāli's son, 
gifted with great prowess, in anger, struck him, with 
clenched fist, on his ears having excellent *kundalas*. 
There-upon Mahāparshwa gifted with great vehemence and 
effulgence, highly angered, took up in his hands a huge 
*parashivadha*, sharpened with oil, bright and hard as iron 
and discharged it at Vāli's son, and struck him therewith on 
his left shoulder. And Angada baffled that *parashwadha*.
Thereupon that hero, powerful like his own father, clenching 
his fist, hard as thunder-bolt and resembling even Indra's 
*açani*, dealt it, in great anger, upon the Raksha's breast. And 
being struck with that fist the Rākshasa's breast was shattered 
and lie fell down on earth. He falling down on earth slain, 
his soldiers were greatly sorry and Rāvana attained to an 
excess of ire in the conflict. The noise set up by the 
delighted monkeys like unto a dreadful leonine roar, as if 
rending the city of Lankā abounding in edifices and gates, 
resembled the great roar of the celestials along with Indra. 
And hearing the noise of the celestials and monkeys, the lord 
of Rākshasas, the enemy of the gods, in great anger, again 
proceeded towards the battle field. 

SECTION C. 
``````````

Beholding Mahodara, Mahāparsha and the highly 
powerful Birupāksha slain in the encounter Rāvana attained 
to an excess of ire. And ordering his charioteer to hurry on 
he gave vent to the following words—"All my courtiers 
have been slain and my city is shut up—I shall remove my 
grief consequent on all these by slaying Rāma and 
Lakshmana. I shall destroy Rāma-like tree in the conflict 
whose flower is Sitā and whose branches are Sugriva, 
Jāmbavān, Kumuda, Nala, Divida, Mainda, Angada, 
Gandhamādana, Hanumān and all other leading monkeys". 
And resounding the ten quarters with the sound of his 
chariot wheels that mighty car-warrior proceeded quickly 
towards Rāghava. With that sound all quarters were filled, 
and the earth, with rivers, mountains and forests shook and 
all the lions, deer and birds were terrified. He created a 
dreadful darkness with the discharge of his sharp weapons 
and burnt down the monkeys who fled away to different 
directions. Dust was raised on the ground by those monkeys 
assailed and flying to various directions. They were unable 
to withstand the power of that weapon made by Brahmā 
himself. Beholding his own army, assailed and cut into 
hundred pieces by the excellent weapons of Rāvana, 
Rāghava dashed forward. And assailing the monkey-host, 
that foremost of Rākshasas espied Rāma, unconquered, at a 
distance with his brother Lakshmana like unto Bāsava with 
Vishnu, holding a huge bow like one painted on the sky, 
having expansive eyes like lotus-petals, long arms, and 
always subduing the enemies. Beholding the monkeys slain 
in the encounter and Rāvana approach, the heroic and highly 
powerful Rāma, with Sumitrā's son in his company, 
delightedly set arrows on his bow. And as if rending the 
whole earth with that dreadful sound he began to draw the 
string of his excellent bow. With the sound of Rāvana's 
arrows and the twang of Rāma's bow hundreds of 
Rākshasas fell down on earth. And coming within the range 
of the arrows of those two princes, Rāvana appeared like 
Rāhu in presence of the sun and the moon. And desiring 
to fight with him first Lakshmana setting sharp arrows on 
his bow, discharged shafts at him resembling the flame of 
fire. And the highly powerful Rāvana too with his arrows 
stopped the course of those shafts in the sky as soon as 
they were discharged by Lakshmana, skilled in archery. 
And displaying his light-handedness, he, with one arrow, 
severed Lakshmana's one, with three his three and with ten 
his ten. Surpassing thus the son of Sumitrā, Rāvana, ever 
victorious in battle, confronted Rāma in the encounter, 
standing like another hill. And approaching Rāghava, 
Rāvana the lord of Rākshasas, with his eyes reddened in 
ire, began to make a shower of arrows. Thereupon beholding 
the arrows shot off Rāvana's bow fall on all sides, Rāma 
speedily took up a *valla*. [#]_ And Rāghava sundered with his 
sharp *valla* his dreadful arrows flaming and 
resembling poisonous serpents. With various sharpened arrows 
Rāghava assailed Rāvana, and he again assailed Rāma in 
return. And forming a circle, they passed each other by 
the right side. Uprooting the earth with the vehemence of 
their arrows, irrepressible by each other, fighting equally 
discharging arrows, they looked dreadful like Death 
himself—and created terror in all creatures. The sky was filled 
with their various weapons, like unto clouds in the rainy 
season accompanied with lightning. And the welkin 
appeared full of windows with that shower of arrows, 
sharpened, shot with great vehemence and winged like vultures. 
The earth was stricken with darkness caused by these arrows 
like unto clouds appearing after sunset. There took place a 
dreadful conflict between them, desiring to slay each other, 
having their prowess unknown and fighting like Vitra and 
Vāsava. Both of them were proficient in archery, skilled in 
the art of conflict and foremost of those conversant with 
the use of weapons. And they began to veer round the 
battle-field. And wherever they went, there appeared arrows 
like unto waves of the deep roused by the winds. Then that 
destroyer of creatures—Rāvana—with his hand engaged 
in discharging shafts, shot at Rāma's forehead a network of 
arrows. And thereat Rāma on his head bore that shower 
of shafts shot from his terrific bow, having the lustre of 
the petals of blue lotuses; nor did he experience any pain, 
And then reciting a formula, the exceedingly energetic 
Rāma endowed with prowess, wrought up with wrath, 
engaged in incessantly shooting his shafts, taking his Raudra 
weapon and again seizing his arrows, discharged them at 
that lord of Rākshasas. And alighting at the impenetrable 
hail of the Kakshasa-chief, resembling a mass of mighty 
clouds, those arrows did not then occasion him any pain. 
Again Rāma skilled in all weapons, from a powerful 
weapon discharged arrows at the sovereign of the 
Rākshasas mounted on his car. And piercing Rāvana, those 
like unto five-hooded serpents, resisted by him, entered 
the earth, hissing. Having baffled Rāghava's weapon, 
Rāvana, transported with passion, took up a dreadful Asura 
weapon; and discharged sharpened shafts having the faces 
of lions and tigers, and the faces of *kankas* and *kokas* [#]_ 
and the faces of vultures and hawks, and the faces of jackals, 
and the faces of wolves,—with gaping mouths,—and terrific 
of aspect; five-mouthed and red-hued. And that highly 
powerful one, enraged, sighing like a snake, by his power of 
illusion shot at Rāma other keen arrows having the faces 
of mules and the faces of bears, and the faces of dogs and  
cocks, and the faces of *makaras* [#]_ and venomous 
serpents,—these as well as others. Covered with that Asura weapon, 
that foremost of the Raghus, himself resembling fire, 
discharged an exceedingly vigorous weapon informed with fire; 
and shot various shafts having faces filled with live flames, 
and faces like unto suns,—and hued like unto planets and 
stars,—and furnished with faces resembling mighty meteors, 
or resembling tongues of lightning. And those terrific shafts 
of Rāvana, resisted by Rāghava's weapon, were annihilated 
in the sky, and destroyed (monkeys) by thousands. And 
seeing that weapon (of Rāvana) destroyed by Rāma of 
untiring deeds, all those heroes, the monkeys—headed by 
Sugriva, capable of wearing forms at will, shouted, 
surrounding Rāghava. And the high-souled son of 
Daçaratha—Rāghava—having by his might destroyed that weapon 
discharged by Rāvana's arms, was delighted; and the 
monkey-chiefs, filled with glee, began to emit shouts. 

.. [#] An arrow with a crescent shaped head.

.. [#] *Koka*—a ruddy goose. It may also mean a lizard, a chameleon, a wolf.

.. [#] A marine monster, generally confounded with the alligator and the shark; but really a fabulous animal.—T. 

SECTION CI. 
```````````

On that weapon of his having been baffled, 
Rāvana—lord of the Rākshasas—was fired with double fury, and the 
highly effulgent Rāvana from wrath set about discharging 
at Rāghava a dreadful Raudra weapon, which had been 
conferred on him by Maya. And from his bow began to 
issue forth in large numbers darts and maces and clubs, 
flaming and having the might of thunder; and various kinds 
of sharp clubs and daggers and nooses and flaming 
thunderbolts began to descend like unto the winds at the universal 
tumbling. And thereupon the graceful and exceedingly 
effulgent Rāghava—foremost of those accomplished in noble 
arms—resisted that weapon with a powerful Gāndharva 
weapon. On that weapon being baffled by the high-souled 
Rāghava, Rāvana, with his eyes rendered coppery with 
passion, took up a Solar weapon. Thereupon from the bow 
of the wondrous vehement and intelligent Ten-necked one 
rushed out discuses flaming and mighty. And the firmament 
all round blazed up with those impendent (arms), as blaze up 
the cardinal quarters on the Sun and the Moon and the 
planets dropping down. Thereat Rāghava in the van of 
that army by means of vollies of shafts cut off Rāvana's 
wonderful weapons and discuses. And seeing that weapon 
destroyed, Rāvana—lord of Rākshasas—with ten arrows 
pierced Rāma all through his vitals. And pierced by Rāvana 
with those ten shafts discharged from his mighty bow, the 
exceedingly powerful Rāghava did not so much shake. 
Then Rāghava—victor in fight—waxing wondrous wroth, 
with countless shafts pierced Rāvana all over his person. In 
the meanwhile Rāghava's younger brother, the mighty 
Lakshmana—destroyer of foes—growing enraged, took up 
seven arrows. And with those highly impetuous arrows 
that exceedingly effulgent one severed the human-headed 
standard of Rāvana. And the mighty and graceful 
Lakshmana with a shaft cut off the head of the Nairita's 
charioteer, illumined with ear-rings. And then with five 
sharpened arrows Lakshmana severed the bow of the 
Rākshasa-chief, resembling the trunk of an elephant. And 
Bibhishana, bounding up, with his mace despatched Rāvana's 
excellent steeds, resembling hills or dark-blue clouds. 
Thereat, leaping down from his mighty car, whose horses 
had been slain, Rāvana was fired with high wrath against his 
brother. And the powerful lord of Rākshasas endowed with 
immense strength, hurled at Bibhishana a dart resembling 
the flaming thunder-bolt. And ere the dart had reached its 
destination, Lakshmana severed it with three shafts; and 
thereat in that mighty conflict there arose a mighty uproar 
from the monkeys. And the dart dight with networks of 
gold fell down in three fragments, as droppeth a mighty 
meteor from the firmament, flaming and shooting out 
scintillations. Then (Rāvana) took up a huge dart, glowing 
in its own energy, celebrated as being irrisistible, and 
incapable of being borne by the Destroyer himself. On
being whirled by the impious and strong Rāvana, the dart 
possessed of exceeding energy, flamed up. In the 
meanwhile the heroic Lakshmana swiftly came to the side of 
Bibhishana, [#]_ whose life was placed in peril. And in order to 
save him, that hero—Lakshmana—drawing his bow, covered 
the dart-handed Rāvana with showers of shafts. On being 
covered with arrows shot by that high souled one, Rāvana, 
with his prowess baffled, made up his mind to let (his 
brother) go. And seeing his brother delivered by Lakshmana, 
Rāvana, facing Lakshmana, spoke these words,—"O thou 
proud of thy prowess! as Bibhishana hath this wise 
been delivered by thee, passing by the Rākshasa, this dart, 
discharged from my bludgeon of an arm, will depart, 
depriving thee of thy life". Having said this, Rāvana, 
waxing furiously enraged, discharged at Lakshmana that 
dart forged by Maya with his power of illusion, furnished with 
eight bells, having mighty sounds,—incapable of being 
resisted,—competent to finish foes; and flaming in 
energy,—and shouted simultaneously. And hurled with terrific force, 
the dart sending sounds resembling that of Vajra or the 
thunder-bolt, vehemently alighted at Lakshmana in that 
encounter. Thereat, as the dart descended, Rāghava 
addressed [#]_ it, saying,—"Peace be to Lakshmana! Be thou 
frustrated; and let thy energy go out of thee". But the 
dart discharged in the encounter by the enraged Rāvana, 
resembling a venomous serpent, dived into the dauntless and 
heroic Lakshmana; and (the dart) exceedingly splendid and 
blazing, possessed of dreadful impetuosity; and resembling 
the tongue of the king of serpents, smote Lakshmana in his 
mighty chest. And with his breast riven by the dart, 
driving deep through the force of Rāvana, Lakshmana fell 
down to the earth. And Rāghava, standing by, seeing 
Lakshmana in that plight, had his heart overspread with 
sorrow. But reflecting only for a while, he, with his eyes 
surcharged with tears, was filled with greater martial ardour, 
and resembled the fire risen at the universal dissolution. 
Then thinking,—'This is not the time to indulge in grief;' 
he, gazing at Lakshmana, entered into a terrific encounter, 
resolved upon slaying Rāvana, laying under contribution his 
dearest energies. And Rāma saw Lakshmana with his 
chest riven by the dart in the mighty conflict, lying drenched 
in blood, and resembling a hill with serpents present in 
it—And in spite of all their efforts, the foremost monkeys 
failed to extract the dart which had been hurled by the 
powerful Rāvana.—And, further, they were (all the while) 
sore assailed with showers of shafts by the foremost 
Rākshasa of them all. The dart, having pierced Sumitrā's 
son, had entered the earth. In the encounter the mighty 
Rāma, grasping the dreadful dart with his hands, extracted 
the same and wrathfully snapped it. [#]_ As he (Rāma) was 
engaged in pulling the dart out, the mighty Rāvana kept 
pouring marrow-piercing shafts all over his person. 
Thinking nothing of those arrows, Rāma, embracing Lakshmana, 
spoke unto Hanumān and the mighty monkey, 
Sugriva,—"Ye foremost of monkeys, do ye stay here, surrounding 
Lakshmana. The opportunity for putting forth my prowess 
which I had sought, is present. I shall slay this 
wicked-minded Ten-necked one, who is resolved to pursue the 
course of unrighteousness. Even as on the expiry of summer 
the Chātaka is eager for the sight of clouds, I had long been 
eager to obtain a sight of (Rāvana.) Ye monkeys, this, I 
swear unto you,—this very hour not long after ye will see 
this world without Rāvana or Rāma. To-day having slain 
Rāvana in battle, I shall renounce all sorrow arising from the 
loss of my kingdom, from my sojourn in the woods, from 
my wandering in Dandaka, from the ravishment of Vaidehi, 
from encounter with the Rakshas,—all the terrible evils that 
I have suffered, and all the troubles resembling hell. He 
for whom I have brought over the monkey-forces, made 
Sugriva king, slaying Vāli in battle, for whom I have crossed 
the ocean and constructed a bridge over the deep—the 
same hath been come at by me in conflict, and the same 
hath come within the range of my vision.—And having come 
within my ken, Rāvana will not live, even as one coming 
within ken of a serpent of poisonous sight, doth not live; 
or even as a serpent doth not live, coming within ken of 
Vinatā's [#]_ son. Do ye, ye irrepressible ones, ye foremost of 
monkeys, seated at the brow of the mountain, behold the 
battle between me and Rāvana. To day let the three 
worlds with the Gandharvas, and the Siddhas, and the 
Chiranas, see that for which Rāma is Rāma. To-day I shall 
do a deed of which the worlds with the mobile and the 
immobile and the gods, shall speak as long as the Earth 
sustaineth (creatures.)" Having delivered himself thus, 
Rāma, concentrating his attention, began to charge the 
Ten-necked one in encounter with whetted arrows decked with 
burnished gold. And in the same way Rāvana showered 
on Rāma great *nārāchas* and clubs, even as clouds pour 
down showers. And there arose a tremendous uproar of 
mighty arrows discharged by Rāma and Rāvana, smiting one 
another. And the shafts shot by Rāma and Rāvana, severed 
and scattered, with flaming heads dropped to the Earth. 
And the mighty twangs of the bow-strings of both, terrifying 
all creatures, were wonderful to behold. [#]_ And then even as 
clouds disperse on being trampled by the Winds, Rāvana, 
covered with showers of arrowy networks by that high souled 
one and reduced to sore straits by that one (Rāma) of a 
glowing bow, fled away in fear. 

.. [#] The commentator explains: "Himself coming before the dart, Lakshmana saved Bibhishana".—T. 

.. [#] *i.e.* as Rāmānuya remarks, addressed the deity presiding over it.—T. 

.. [#] The commentator has a characteristic note. 'This dart, having pierced the foe, used always to return to Rāvana. But Rāma, who was the Lord himself, having spoken to it as he did, it could not this time go back; and Rāma snapped it, which none else could do.'!—T. 

.. [#] Gāruda. 

.. [#] *Adbhutadarçana—wonderful to behold*,—wonderful to witness is the sense.—T. 

SECTION CII. 
````````````

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

.. [#] *Lit.*—that which restores the former complexion.—T. 

.. [#] Explains the commentator: 'If I take any other medicine by mistake, I shall make a fool of myself; if I spend much time in thought, Lakshmana may die.'—T. 

.. [#] This conversation between Rāma and Lakshmana took place, says the commentator, on the first day of the lighted fortnight.—T. 

SECTION CIII.
`````````````

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

.. [#] *i.e.* each party out of regard for the warrior to whom it wished well.—T.

.. [#] 'The still-*vexed* Bermoothes.'—*Tempest.* 

SECTION CIV. 
````````````

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

.. [#] Remarks Rāmānuya, 'here and in the next world.'

.. [#] *i.e.* the presiding deities of them. 

.. [#] *Vighurnahridayah:* had his heart paralysed, according to the commentator. I prefer the sense given as more graphic.—T. 

SECTION CV.
```````````

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

.. [#] On the ascension of the Moon. 

.. [#] Two negatives in this verse amounting to an affirmitive. This is the only instance of double negatives in Vālmiki.—T. 

SECTION CVI. 
````````````

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

.. [#] *Lit*—The heart of the Sun.—the designation of a Vedic Hymn. 

.. [#] The celestial generallissimo. The commentator gives a spiritual interpretation. 'He that by means of his rays openeth up the five organs of perception.' 

.. [#] The lord of all creatures, by virtue of his bringing forth all beings through his energy. 

.. [#] Dispenser of riches, a name of Kuvera. 

.. [#] Furnished with splendour, a name of the Moon. According to some 'endowed with energy.' 

.. [#] *Lit.* the ancestral manes. Here the generator of everything. 

.. [#] An order of semi-divine beings. Here, 'He who is adored by the spiritual.' 

.. [#] In virtue of his omnipresence and his being the healer of all ailments. 

.. [#] All-knowing and being the primaeval sovereign. 

.. [#] 'He from whom all derive sustenance.' 

.. [#] 'The producer of heart and the spiritual faculties by heat, and corn, *etc.* by showers.' 

.. [#] 'Coursing alone, according to the commentator. It may also means—'He that sets people to work.' 

.. [#] 'Coursing the highest heavens,' or says the commentator 'the heavens of the heart.' 

.. [#] 'The maintainer.' 

.. [#] *Gavastimān*—'Ray-furnished, or having the all-permeating Spirit of Auspiciousness.' 

.. [#] *Bhānu*—'having brightness.' 

.. [#] *Hiranyaretā*—'instinct with the cosmic energy.' 

.. [#] *Divākara*—'maker of day' 

.. [#] *Haridaçwa*—'pervading all sides' or 'having black steeds.' 

.. [#] *Sahasrārchi*—'thousand-rayed. The commentator explains spiritually, He whose cognition points in infinite directions.' 

.. [#] 'He from whom proceed the seven organs of sense of people.' Or 'he who has seven steeds.' 

.. [#] 'Having rays.' 

.. [#] 'He from whom proceed the several sorts of happiness.'

.. [#] 'He who removes the misfortunes of his votaries.'

.. [#] 'He that infuses life into the lifeless mundane egg.'

.. [#] 'Having rays.' 

.. [#] The cause of the creation, preservation and destruction of the Universe. 

.. [#] 'Good-natured.' 

.. [#] *Tapa*—means 'wealth.' *Tapana—the possessor of all riches.* 

.. [#] *Ahas*—day and *Kara—maker.* 

.. [#] *Rauti—teacheth*—Rāvi—*he that teacheth.* 

.. [#] *Lit. fire-wombed*. He that carries the fire of doom within himself.

.. [#] Aditi—'without destruction'—means 'Brahma knowledge.'

.. [#] Supreme happiness. 

.. [#] The remover of intellectual stupor or evil-mindedness.

.. [#] Lord of the welkin.

.. [#] Dispeller of darkness. 

.. [#] He from whom floweth the fruit of acts: or he from whom come downpours. The latter epithet is justified on grounds of Physical Geography, *rain being ultimately dependant on solar heat*. 

.. [#] Apas may mean either 'the good,' or 'water.' Vindhya way means either the way known as Brahmanari or the orbit of the San. 

.. [#] He that is intent on creating the cosmos. 

.. [#] Ray-crowned or adorned with gems. 

.. [#] The bringer of death. 

.. [#] The motive force of the blood-tube called Pingalā.

.. [#] Or the ornament of the Universe. 

.. [#] *i.e.* the controller of them, remarks Rāmānuja.

.. [#] Such as, observes the commentator, as fire.

.. [#] *i.e.* the months of the year. 

.. [#] Him that leadeth the senses, and that is endowed with the prowess of slaying Tripura etc. 

.. [#] Him that deservest the *pranaba*, the holiest formula in all Hindu Scripture. 

.. [#] That awakenest the external lotus as well as the lotus of the heart.

.. [#] Siva.

.. [#] Vishnu.

.. [#] The sun. 

SECTION CVII.
`````````````

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

.. [#] The rain-bow.

.. [#] Indra. 

.. [#] A kind of bird (Turdus Salica, Buch). 

SECTION CVIII. 
``````````````

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

.. [#] The epithet in the text is Lakshmana's elder brother. 

SECTION CIX.
````````````

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

SECTION CX.
```````````

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

.. [#] In some texts there is *"napunarabishat" i.e.* did not enter the quiver.—T. 

SECTION CXI. 
````````````

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

.. [#] *i.e.* he has accidentally met with death. 

SECTION CXII. 
`````````````

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

SECTION CXIII. 
``````````````

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

.. [#] A particular mark usually said to be a curl of hair on the breast of *Vishnu*. The emblem of the tenth *jina* or the mark above ascribed to *Vishnu* or *Krishna*. 

.. [#] The Earth is an emblem of patience but Sitā is more patient than the Earth.—T. 

.. [#] Sree is the goddess of wealth and good fortune—but Sitā is more fortunate than fortune herself.—T. 

.. [#] *i.e.* that thou wert not burnt down there and then shows her greatness of mind.—T. 

.. [#] The god of Fire. 

.. [#] A pot for preserving sacred fire. 

.. [#] The Brahmins who perform obsequies. 

.. [#] Cremation-place. 

.. [#] A sort of drug commonly called *Padmakas*. 

.. [#] The root of a fragrant grass. 

.. [#] A wooden mortar used for cleaning rice. 

SECTION CXIV. 
`````````````

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

SECTION CXV. 
````````````

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

.. [#] A garden in the city of Lankā.—T. 

SECTION CXVI.
`````````````

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

.. [#] It is a form of marriage in which the bride selects a bridegroom for herself. 

SECTION CXVII. 
``````````````

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

SECTION CXVIII. 
```````````````

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

SECTION CXIX. 
`````````````

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

.. [#] A kind of demi-god of whom eight are enumerated. 

.. [#] A demi-god—an inferior manifestation of Siva: they are eleven in number. 

.. [#] An inferior deity or demi-god, one of a class of twelve. 

.. [#] Saints of accomplished piety. 

.. [#] Produced or appearing before creation. 

.. [#] Burnt offering, oblation with fire—from the exclamation used on the occasion. 

.. [#] *Om*—the first term of the *Mantra*, *Om* or *Omkāra* is well-known as a combination of letters invested by Hindu mysticism with peculiar sanctity.

.. [#] Greatest of the great.

.. [#] A class of writings considered sacred by the Hindus.

.. [#] Great or supreme spirit—*Purasha* meaning that which abides or is quiesent in body. 

SECTION CXX. 
````````````

Hearing those excellent words uttered by the great 
Patriarch rose up *Bibhābasu* [#]_ with Vaidehi on his lap 
shaking the funeral pyre. With the daughter of the king 
Janaka, the receiver [#]_ of sacrificial offerings, being incarnate, 
rose up. And carrying on his lap Vaidehi, wearing a red 
cloth, resembling the newly risen sun, adorned with 
ornaments of burning gold—having black curling hairs and 
decked with fresh garments, *Bibhābasu* gave her unto Rāma. 
Thereupon the Deity of Fire, the witness of the people, 
spoke unto Rāma, saying—"O Rāma, here is thy 
Vaidehi—no sin hath visited her. Neither by words, mind, understanding 
nor eyes, she, good-natured and beautiful—hath deviated 
from thee who hath got a good character and is heroic. She 
was in the solitary forest separated from thee, poorly and 
having no control over herself and hence she was carried 
away by the Rākshasa Rāvana having enough prowess in 
him. Although shut up in the inner appartment—well 
protected and guarded by the dreadful she-demons she had 
always her mind in thee and was devoted unto thee. 
Although tempted in many a way and remonstrated with 
she did not think of that Rākshasa in her inner mind. Her 
heart is pure and she is not spoiled with sin—do thou 
therefore take back Maithili. Do thou not speak 
other-wise—I do command thee". Thereupon hearing those 
words—the virtuous-souled Rāma, the foremost of those 
skilled in speech, with his eyes agitated with delight, 
meditated for sometime. Being thus addressed, the highly 
effulgent and intelligent Rāma, of unmitigated 
prowess—the foremost of the pious, spoke unto that best of celestials 
saying—"Beautiful (Sitā) lived in the inner appartment of 
Rāvana for a long time so she needs this purification in the 
presence of all people. If I would take the daughter of 
Janaka without purifying her, people would say that Rāma 
the son of king Daçaratha is lustful and ignorant of the 
morality of the people. I know it full well that Maithili, 
the daughter of king Janaka, hath her mind devoted unto 
me and hath not given it to anyone (else). As the ocean 
cannot go beyond its banks so Rāvana could not approach 
her having expansive eyes protected by virtue of her own 
chastity. The greatly vicious-souled one could not even by 
his mind get Maithili, who was beyond his reach like unto 
the burning flame of fire. Her mind could not have been 
moved although she lived in the inner appartment of 
Rāvana—she belongs to none else; Sitā is mine as the rays 
belong to the Sun. Maithili—the daughter of Janaka hath 
been purified before the three worlds—So I am incapable 
of renouncing her as a self-controlled person cannot forsake 
his (own) reputation. It behoveth me to carry out the 
well-meaning words of you all—the lords of people who have 
spoken them out of affection". Saying this, the victorious, 
highly powerful, well renowned Rāghava, worthy of enjoying 
happiness, and having his praise chanted in consequence of 
his noble action, regaining his spouse, attained to happiness. 

.. [#] The Deity of Fire.

.. [#] Fire. 

SECTION CXXI. 
`````````````

Hearing those excellent words uttered by Rāghava, 
Maheswara (Siva) spoke far more important words—"O 
thou having lotus-eyes, O thou having huge arms and a 
spacious breast, O thou the slayer of enemies, O thou the 
fore most of the pious—it is a good fortune that this hath 
been done by thee. It is by good fortune, O Rāma, the 
dreadful and increasing darkness—the fear of all 
people—Rāvana, hath been removed by thee in the encounter. 
Consoling the poor Bharata and the famed Kauçalyā, 
beholding Kaikeyi and Sumitrā the mother of Lakshmana, 
obtaining the kingdom of Ayodhyā, pleasing all thy friends, 
establishing the prestige of thy family, thou of great 
strength, performing horse-sacrifices, attaining fair fame and 
conferring riches upon the Brahmins do thou repair to 
heaven. This king Daçaratha stationed on the car is thy 
father. He was thy superior on this earth, O Kākutstha. 
Obtaining thee as his son, that graceful (king) hath 
repaired to the region of Indra. Do thou bow unto 
him with thy brother Lakshmana". Hearing the words of 
Mahādeva, Rāghava, along with Lakshmana, bowed unto 
their father who was seated on the top of the car. He with 
Lakshmana beheld their father shining in his own effulgence 
and wearing an unsullied cloth. Thereupon beholding his 
son dearer than his life, attaining great delight (in 
consequence thereof) placing him on his lap and embracing 
him with his arms, the great king Daçaratha, having long 
arms and seated on an excellent seat in the car, said—"I 
am now in heaven and am equal with the celestials, but 
without thee, O Rāma, I do not like it—this is true—I do 
swear by thee. O thou the foremost of those skilled in 
speech, I have still in my mind the words which were uttered 
by Kaikeyi for sending thee away to the woods. Beholding 
thee all well and embracing thee with Lakshmana I am now 
shorn of grief like unto the sun, devoid of dues. I have 
been emancipated, O my son, through thee—a good and 
high-souled son, as the virtuous-souled Brahmana Kapāla 
was by Asthabakra. O gentle one, I have heard from the 
celestials, (that thou art) the excellent Purusha in the guise 
(of a man) for the destruction of Rāvana. Blessed is 
Kauçalyā, O Rāma, who shall be greatly delighted, on 
beholding thee, the slayer of enemies, gone home from the 
forest. Blessed are those men, O Rāma, who shall behold 
thee installed in the city as the king of the world. I wish
to behold thee reconciled with Bharata, devoted powerful, 
pure and performing pious observances. O gentle one, thou 
hast spent fourteen years in the forest with Sitā and 
Lakshmana. The term of thy exile is over—thy promise 
hath been fulfilled; and slaying Rāvana, in the conflict thou 
hast pleased the celestials. Thou hast performed a mighty 
deed and attained to excellent fame, O slayer of enemies; 
and placed in charge of thy kingdom do thou with thy brothers 
attain a long life". The king speaking thus Rāma spoke 
unto him with folded hands saying,—"O thou conversant 
with piety, do thou be propitiated with Bharata and Kaikeyi. 
Thou didst imprecate Kaikeyi, saying,—"I renounce thee 
with thy son"—may not that dreadful curse visit her and 
her son". Saying "so be it" unto Rāma with folded hands and 
embracing Lakshmana the great king said to him:—"O thou 
conversant with piety and fame on this earth, thou shall 
attain to heaven and excellent state there. O thou the 
enhancer of Sumitrā's joy—do thou attend upon Rāma; 
may good betide thee; Rāma is ever engaged in the welfare 
of all beings. All these celestials headed by Indra, Siddhas 
and Great saints, bowing unto this high-souled and excellent 
Purusha, worship him. Rāma, the subduer of foes, is the 
indescribable and undecaying letter *Brahma*, which has, been 
described (in the Vedas) as the heart and secret of the 
celestials. For serving him along with Sitā, the daughter of 
king of Videha, thou hast attained piety and excellent fame". 
Addressing Lakshmana thus, the king spoke unto his 
daughter-in-law, who was standing before him with folded 
hands, saying:—"It doth not behove thee, O Vaidehi, to be 
enraged (with Rāma) for renouncing thee; for purifying 
thee this was done by him ever wishing thy welfare. What 
thou hast performed, O daughter, to establish the purity of 
thy character, is hard to perform. What thou hast done,
shall glorify all other females. Though there is no necessity 
for giving thee any instruction as regards thy duty towards 
thy husband-still I should say that he is thy great god". 
Having thus instructed his two sons and Sitā, he repaired, in 
his car, to the region of Indra. Having advised his two sons 
along with Sitā, ascending the car, and shining in his 
effulgence, that excellent king, greatly delighted, repaired 
to the region of the king of celestials. 

SECTION CXXII. 
``````````````

Daçaratha having repaired, Mahendra greatly delighted 
spoke unto Rāghava, stationed there with folded hands, 
saying:—"O Rāma, O foremost of men, this our presence 
here, must not be fruitless, we are pleased—do thou ask for 
what thou wishest". Being thus accosted by the 
high-souled Mahendra—delighted, Rāghava spoke, with a pleased 
heart—"O lord of the celestials, O thou the foremost of those 
skilled in speech, if thou art propitiated with me, I shall pray 
for (my wished-for-object); do thou grant it. Let all these 
highly powerful monkeys, who have been despatched to the 
abode of Death, on my account, regaining their life, stand 
up. O thou the conferror of honour, I wish to see all those 
delighted monkeys, who were separated from their wives and 
children on my account. O Purandara, do thou revive all 
these heroic and powerful (monkeys) who did not care for 
death, and who worked hard and were distressed (for me). 
May all those, by thy favour, who were ever devoted unto me 
and did not care for death (even) regain their life—this is the 
boon I pray for. O conferror of honour, I wish to see all 
these monkeys, *Golangulas* and bears, pale and hurt, unheart 
and gifted with strength and prowess like before. Let there 
be flowers, fruits and roots, even out of season wherever 
these monkeys shall live—and let rivers there be full of clear 
water". Hearing those words of the high-souled Rāghava 
Mahendra replied with words instinct with delight—"O my 
boy, O foremost of the Raghus, mighty is the boon thou hast 
prayed for—my words shall never be falsified, so let them be 
be fulfilled. Let all those bears and Golangulas rise up who 
were slain in the conflict by Rākshasas and had their heads 
and arms severed. Let the monkeys gifted with their 
pristine strength and prowess rise up unhurt and healthy as 
if after the end of sleep. And being reconciled with their 
friends, relatives and kinsmen let them attain to excellent 
joy. O thou the wielder of a huge bow, all the trees shall be 
filled with flowers and fruits and all the rivers shall be filled 
with water even out of season (wherever they shall live)". 
Thereupon all these leading monkeys who had their persons 
wounded but now healed up, rose up like those asleep. And 
all those monkeys were greatly wondered, saying, "What 
is it?" And beholding Kākutstha of accomplished, end and 
eulogizing Rāma and Lakshmana, all the celestials, greatly 
delighted, said,—"Do thou, O king, repair to 
Ayodhyā—despatch all the monkeys—console the famed Maithilee, 
ever devoted unto thee—behold thy brother Bharata 
observing ascetic vows in consequence of thy grief—and the 
high-souled Satrughna and all thy mothers, O slayer of foes. 
And being Installed on the throne do thou conduce to the 
joy of all citizens". Having thus addressed Rāma along 
with Lakshmana, the thousand-eyed Deity, delighted, went 
away along with the celestials, in their cars resembling the 
Sun (in brilliance). And saluting all the celestials, Kākutstha, 
with his brother Lakshmana, ordered the encampment of 
the army. Thereupon that famous and well-pleased huge army 
of the monkeys protected by Rāma and Lakshmana, appeared 
resplendant on all sides like unto a night beautified with the 
rays of the Moon. 

SECTION CXXIII. 
```````````````

Rāma having spent that night happily and risen up the 
next morning, Bibhishana, chanting his victory, spoke unto 
that slayer of foes, with folded hands, saying:—"Here 
are various articles for bathing, pastes, clothes, ornaments, 
sandal and various excellent garlands. And here are 
present women having eyes like lotuses and conversant with 
the art of decking. Let them perform their duty, O 
Rāghava". Being thus accosted Kākutstha replied unto 
Bibhishana, saying:—"Do thou invite all these monkeys 
beaded by Sugriva to bathe. The virtuous-souled Bharata, 
having huge arms and ever used to comforts, is greatly 
distressed on my account. Without Bharata the son of 
Kaikeyi, ever performing pious rites, I do not value bathing 
or these clothes and ornaments. Do thou so manage that 
we may go to the city of Ayodhyā speedily. For difficult 
is the way leading to Ayodhyā". Being thus accosted 
Bibhiskana relied unto Kākutstha,—"O son of the lord of 
earth, may good betide thee, I shall soon take thee to that 
city. The car *Puskpaka* resembling the Sun, belonging to 
my brother Kuvera, was brought by the powerful Rāvana. 
O thou of unequalled prowess, that celestial and excellent 
car, going everywhere at will, since the destruction of 
Rāvana in battle, is ready for thee. And that car resembling 
the cloud is in the city of Lankā, in which thou shalt, 
relieved of thy anxiety, repair to Ayodhyā. If I am worthy 
of being favoured by thee, if dost thou remember any 
accomplishment of mine—if thou hast any friendship for 
me, do thou, O wise one, wait here with thy brother 
Lakshmana and spouse Vaidehi till I accomplish all my 
desires by worshipping thee. And then thou shalt go (to 
Ayodhyā) O Rāma. I shall worship thee with great delight 
and do thou, O Rāma, with thy friends and army, accept that 
adoration. O Rāma, out of love, honor, and brotherly 
feeling, I do crave thy permission. I am a servant I cannot 
command thee". Being thus addressed, Rāma replied unto 
Bibhishaua in the presence of all the Rākshasas and 
monkeys, saying:—"I have been worshipped by thee, O 
hero, with thy excellent counsels, with thy earnest endeavours 
and with thy great friendship. Do not think, O lord of 
Rākshasas, that I do not comply with thy request—my heart 
hastens me to behold my brother Bharata, who, to take me 
back, did come to the mount Chitrakuta, who laid low his 
crown at my feet and whose words I did not keep. (I am 
anxious to see) Kauçalyā, Sumitrā, Kaikeyi, with my friends, 
citizens and villagers. Do thou regard me, O Bibhishana, 
O gentle one, as worshipped. O friend do thou be not 
angry—I request thee. Do thou speedily being the car for 
me, O lord of Rākshasas—my work is done—how can I wish 
to live here long". Being thus addressed by Rāma, 
Bibhishana the lord of Rākshasas, speedily brought the car 
resembling the Sun. 

Thereupon arrived there the car adorned all over with 
gold paintings, altars crested with *Baidurja* jewels, 
having upper rooms, silvered all over, adorned with white 
flags and flagstaffs, beautified with gilt lotuses, adorned 
with golden houses, covered with a network of girdles, 
having windows made of pearls and jems, girt on all 
sides with a net of bells, giving forth melodious sound, 
resembling the summit of the mount Meru, constructed by 
*Viçwakarmā* (the architect of the celestials) adorned with huge 
apartments beautified with silver and pearls—having its 
base crested with crystal, containing excellent seats made 
of *Baidurja*, abounding in valuable coverlets and immense 
wealth, incapable of being broken down and coursing at will. 
And communicating unto Rāma (the arrival of that car) 
Bibhishana waited there. Beholding that flowery car, 
coursing at will and resembling a huge mountain, Rāma, of 
a generous spirit, along with Saumitri, attained to an excess 
of astonishment. 

SECTION CXXIV. 
``````````````

Having brought that car Pushpaka, adorned with 
flowers and having stationed himself at a distance, Bibhishana 
the lord of Rākshasas, being incited to hurry on, humbly and 
with folded hands, spoke unto Rāma, saying, "What shall 
I do, O Rāghava?" Hearing those words the highly 
powerful Rāghava, in the presence of Lakshmana, gave vent 
to the following accents out of affection—"All these 
monkeys and bears have brought about the accomplishment 
of my work with great care. Do thou, satisfy them, O 
Bibhishana, with diverse jewels and riches. With these and 
thee, I conquered the city of Lankā, lord of Rākshasas. 
They all fought with a delighted heart, having renounced 
all fear of life and who did never go away from the 
battle-field. Do thou, with a gift of riches and jewel, make good 
the work of these monkeys and bears who encompassed the 
accomplishment (of my end). Being honoured and delighted 
by thee grateful, all these leading monkeys shall repair (to 
their respective quarters). (If thou art found to be) 
sacrificing, self-controlled, compassionate and (the just) 
collector of revenues, all shall be attached unto thee. For 
this I do address you (thus). O lord of men, the soldiers, 
disgusted, renounce that king who is void of all royal 
accomplishments, and who uselessly slays soldiers in the 
conflict". Being thus accosted by Rāma, Bibhishana, with 
a distribution of jewels and riches, honoured all those 
monkeys. And beholding all those leading monkeys 
worshipped with jewels and riches Rāma ascended that 
excellent car, taking the bashful, and high-minded Vaidehi 
on his lap and accompanied, by his powerful brother 
Lakshmana, a skilled bowman. And being stationed on the 
car Kākutstha honouring all the monkeys, the highly 
powerful Sugriva and Bibhishana, said—"O foremost of 
monkeys, ye have performed a friendly service—it hath 
been appreciated by me—do ye repair to your wished-for 
quarters. O Sugriva, thou, ever afraid of impiety, hast 
performed all that a loving and well-wishing friend should 
do. Do thou, encircled by thy army, proceed towards 
Kishkindhā. Do thou, O Bibhishana, live in thy kingdom, 
Lankā, conferred upon thee, by me. Not even the celestials, 
headed by Indra shall be able to assail thee. I wish to return 
to Ayodhyā, the capital of my father's (kingdom). I wish to 
obtain your permission (and for this) I have invited you all". 
Being thus addressed by Rāma, all the leading monkeys 
bears as well as the Rākshasa Bibhishana said with folded 
hands—"We wish all to go to Ayodhyā. Do thou take us. 
We shall all range with delight at forests and gardens. 
Beholding thee installed and bowing unto Kauçalyā, we 
shall soon return to our respective homes, O foremost 
of kings". Being thus accosted by the monkeys with 
Bibhishana, the virtuous-souled Rāma, spoke unto them 
and Sugriva and Bibhishana, saying—"Dearer than the 
dear, I shall attain to, when returning my city, along 
with you all, I shall enjoy in the company of all my 
friends and relatives. O Sugriva, do thou soon ascend 
the car along with the monkeys. Do thou ascend too, O 
Bibhishana, lord of Rākshasas, with all thy courtiers". 
Thereupon ascended that celestial car *Pushpaka*, Sugriva, 
greatly delighted with the monkeys and Bibhishana, with 
his courtiers. And they all having got up, the excellent 
car, of Kuvera at the command of Rāghava, rose up in the 
welkin. And in that car coursing at will and drawn by 
effulgent ganders, Rāma greatly delighted appeared like 
Kuvera (himself). And all the monkeys, bears and the 
highly powerful Rākshasas sat in that celestial car 
unobstructed and at their pleasure. 

SECTION CXXV. 
`````````````

Being commanded by Rāma, that excellent car, drawn 
by ganders, with a huge noise, rose high up in the welkin. 
And casting his looks on all sides, Rāma, the descendant 
of Raghus, spake unto Sitā, the daughter of the king of 
Mithilā, having a moon-like countenance, saying,—"O 
Vaidehi, do thou behold Lankā, situate on the summit of 
the mount Chitrakuta, resembling that of Kailāça and 
constructed by *Viçwakarmā*. And behold, O Sitā, that 
huge arena of battle, bathed in the blood and flesh of the 
monkeys and Rākshasas. Do thou behold, O thou having 
expansive eyes, Rāvana, the lord of Rākshasas, the repressor 
of people and who obtained a boon, lying there, slain by 
me on thy account. Kumbhakarna was slain there, the 
night-ranger Prahasta, as well, and Dumrāksha, were slain by 
the monkey Hanumān. Bidyutmāli was slain there by the 
high-souled Sushena—and Indrajit, the son of Rāvana, was 
slain there in the encounter, by Lakshmana. The Rākshasa 
named Bikata was slain there by Angadi—and Birupāksha, 
hard to look at and Mahaparsha and Mahodara. And the 
powerful Akampana was slain (there) and all other 
Rākshasas—Trishirā, Alikāya, Devāntaka and 
Narantaka—and the two leading and powerful Rākshasas, mad after 
conflict—the sons of Kumbhakarna—Nikumbha and Kumbha, 
Bajradanstra, Danstra and many other Rākshasas were slain 
and the irrepressible Makarāksha was slain (there) by me 
in the conflict. Akampana was slain—and the powerful 
Sonitāksha. And Yupāksha and Prajangha were destroyed 
(there) in the great conflict. The grim-visaged Rākshasa 
Viddutsjmha was slain there—and Yajnāsatru and the highly 
powerful Suptaghna. (And there was slain) Suryāsatru 
and Brahmasatru. (And there bewailed for Rāvana) his 
spouse Mandodari, surrounded by his thousand other wives. 
O thou having an excellent countenance, do thou behold 
the descending place of the ocean, where I spent the night 
after crossing the deep for thee. O thou having expansive 
eyes, for thee, this difficult construction of the bridge was 
made by me over the deep by the help of Nala. Do thou, 
O Vaidehi, behold the unagitated deep—the abode of Varuna, 
appearing as if without the other end, roaring and abounding 
in conchs and pearl oysters. O Maithili, do thou behold the 
golden mount, which rose above the deep for affording a 
resting place unto Hanumān. And on the bank of this 
ocean I halted with my soldiers. And here Mahādeva, the 
lord of the celestials, was propitiated with me. It behoveth 
thee to behold this descending place of the high-souled 
Ocean, known as *Setubandha*, [#]_ worshipped of the three 
worlds, highly sacred and destroying even the worst sin. 
There, Bibhishana, the king of Rākshasas first came 
to me. Do thou behold, O Sitā, Kishkindhā, having beautiful 
gardens, the pleasant city of Sugriva, where Vāli was slain 
by me". And beholding the city of Kishkindhā, ruled over 
by Vāli, Sitā, incited by her love, addressed Rāma, with 
worthy words, saying—"O king, I wish to repair to Ayodhyā 
thy capital with thee, in the company of Tārā, the dear wife 
of Sugriva, as well as of the wives of other leading monkeys". 
Being thus addressed by Vaidehi Rāghava replied—saying, 
"this shall be done" and getting at Kishkindhā he stopped 
the car. And having beheld the car stationed he spoke unto 
Sugriva, saying—"O foremost of monkeys, do thou speak 
unto all the leading monkeys that they may go to Ayodhyā 
accompanied by their wives. O thou of great 
strength—they may all go with Sitā. Do thou hurry them on, O 
Sugriva. We shall (soon) go, O thou the lord of monkeys". 
Being thus addressed by Rāma, of unmitigated 
prowess—the beautiful lord of monkeys, encircled by them, entered 
speedily the inner apartment and beholding Tārā there, 
said—"O dear, at the command of Rāghava and the kind 
desire of Sitā, do thou soon go, taking with thee the wives 
of all the high-souled monkeys. We shall see Ayodhyā and 
the wives of Daçaratha". Hearing the words of Sugriva, 
Tārā, having a perfectly beautiful person, assembling all the 
wives of the monkeys, said—"You have been ordered by 
Sugriva to repair (to Ayodhyā) with the monkeys;—to behold 
Ayodhyā, is also a dear object of mine. (I shall behold) 
Rāma enter the city with the citizens and villagers and the 
wealth and riches of the wives of Daçaratha". Being thus 
commanded by Tārā, the wives of the monkeys, putting on all 
their ornaments and circumambulating (her) ascended the car, 
with a view to behold Sitā. And beholding the car going 
up with them all, Rāghava again spoke unto Sitā, near the 
mount Rishyamuka, saying,—"Do thou behold there, O Sitā, 
the huge and foremost mount Rishyamuka abounding in 
gold and various metals, like unto clouds accompanied with 
lightnings. There I was joined by Sugriva, the lord of 
monkeys. And there I entered into an agreement, O Sitā, 
for the destruction of Vāli. And there is (the lake) Pampā 
abounding in lilies and skirted by picturesque forest where 
separated from thee, I bewailed piteously. And on its bank 
I beheld the pious *Savari*. And there I slew *Kavandha* and 
*Yoyanavāhu*. Behold there, O Sitā, a beautiful tree, in 
Janasthāna, where, O thou ever used to luxuries, for thee, 
the highly powerful and energetic Yatāyu, the foremost of 
birds, was slain by Rāvana. Do thou behold there, O thou 
of a beautiful person, O thou of auspicious looks, our 
hermitage and the beautiful cottage of leaves, wherefrom 
thou hadst been carried away by force by the lord of 
Rākshasas. Do thou behold there the beautiful and sacred river 
Godāveri having clear water and the hermitage of Agastya, 
surrounded by plantain trees. Do thou behold there, 
O Vaidehi, the great hermitage of *Sarabhanga*, where came 
the thousand-eyed, Sakra, the subduer of enemies' cities. 
O worshipful dame, O thou having a middle stature—amongst 
all those ascetics, thou beholdest, there lived Atri, the lord of 
our family—resembling the fire of the Sun. There was slain 
the huge-bodied Birādha by me. There thou didst behold, 
O Sitā, the female ascetic (the wife of Attri) ever performing 
pious observances. There cometh in view, O thou having 
a beautiful person, the king of mountains, Chitrakuta, where 
to propitiate me, came the son of Sumitrā. Behold the 
beautiful Yamunā, having picturesque forest on its bank and 
the pleasant hermitage of Varadwāya. Behold there the 
sacred river Ganges, dividing itself into three branches. 
Behold there the city of Sringabera, where I made friendship 
with Guha. Behold there, O Sitā, the capital of my father. 
Do thou bow unto Ayodhyā, O Vaidehi". Thereupon all 
the monkeys and Rākshasas along with Bibhishana rose up 
delightedly and saw the city. Thereupon the monkeys and 
Rākshasas beheld the city abounding in white houses having 
spacious compartments, filled with elephants and horses and 
looking like Amarāvati, the capital of Mahendra. 

.. [#] This is still to be seen in the shape of a delapidated bridge near *Rāmeswar* a place of pilgrimage. Pilgrims go there Via Madura, a district in South Madras. The Raja of Ramnud in whose Zemindari it is situated is called Setupati.—T. 

SECTION CXXVI. 
``````````````

Having completed the fourteen years (of exile), the 
self-controlled elder brother of Lakshmana, arriving at the 
hermitage of Varadwāya on the fifth day, saluted the ascetic. 
And bowing unto Varadwāya, having asceticism for his 
wealth, he said,—"O thou gifted with six sorts of wealth, 
hast thou heard of the prosperity and well being (of my 
city)? Is Bharata still engaged (in guarding the people)? 
Are my mothers living?" Being thus addressed by Rāma the 
great ascetic Varadwāya replied, delighted, and smiling, 
unto that foremost of Raghus,—"Abiding by thy command 
and with matted locks, Bharata is waiting for thee, always 
honoring thy sandals. And all others are well in thy house. 
O subduer of thy enemies, I was greatly pained, when I saw 
thee before entering the huge forest, wearing bark, three 
with thy wife, [#]_ deprived of thy kingdom for piety only, 
walking on foot, renouncing every thing, obeying the 
command of thy sire, deprived of all comforts, like a celestial 
banished from heaven, deprived of thy kingdom at the 
words of Kaikeyi, and living on wild roots and fruits; but 
beholding thee now of accomplished end, with all thy 
friends having vanquished the enemy, I have attained to 
highest delight. O Rāghava, I am apprised of immense 
griefs and happinesses which befell thee when thou didst 
live in Janasthāna. Thy blameless spouse was carried away 
stealthily by Rāvana engaged as thou wert in the behoof 
of the Brāhmanas, and in the protection of all the ascetics. The 
view of Māricha—the carrying away of Sitā,—the beholding 
of the headless demon,—thy going to (the lake) 
Pampā,—thy friendship with Sugriva, where Vāli was slain by 
thee,—the enquiry of Vaidehi undertaken by the son of 
Wind-god,—the construction of the bridge by Nala after the whereabouts 
of Vaidehi had been known—the conflagration of Lankā by 
the delighted and the leading monkeys—the destruction, in the 
conflict, of Rāvana proud of his own strength, along with 
his sons, friends, courtiers, army and steeds—the arrival of 
the celestials on the destruction of Rāvana, the thorn of 
gods and the grant of boon by them—I have known all these 
by virtue of my asceticism, O thou fond of virtue. My 
disciples used to go hence to that city to bring tidings. I 
shall even now grant thee a boon, O foremost of those using 
weapons. Do thou accept my *Arghya* [#]_ and then repair 
to Ayodhyā to-morrow". And respectfully abiding by his 
words, that effulgent son of the king, delighted, begged of 
him the boon. "O thou gifted with six qualities, on my way 
while proceeding to Ayodhyā, let all the trees, bearing fruits 
out of season, and producing honey, bear many a nectar-smelling 
fruit". No sooner he replied saying,—"Thy promise shall be 
fulfilled" than all the trees there became like those of heaven. 
Trees without fruits were filled therewithal and trees 
without flowers were covered with them. All the trees, 
whose leaves were dried up, were enveloped with foliage 
and all of them began to pour honey. The way to Ayodhyā 
for three *yojanas* was thus filled all over (with trees). 
Thereupon thousands of monkeys, living, at pleasure and delightedly, 
on various celestial fruits, thought as if they were in heaven. 

.. [#] *i.e.* thyself, Lakshmana and Sitā. 

.. [#] A respectful oblation to gods or venerable men of rice, *durva* grass, flowers &c with water in a small boat-shaped vessel. 

SECTION CXXVII. 
```````````````

Thereupon beholding Ayodhyā, Rāma, the descendant 
of Raghu, of light movements and desirous of affording 
delight unto others, thought of welcoming (them). 
Thinking thus the intelligent and effulgent (Rāma) cast his 
looks towards the monkeys and spoke unto Hanumān, 
saying,—"O foremost of monkeys, speedily reparing to 
Ayodhyā do thou learn of the welfare of all people in the 
palace of the king. Arriving at the city of Sringavera, 
do thou communicate unto Guha, the king of *Nishadhas* [#]_ 
having the forest as his kingdon, my well-being, at my 
command. Hearing that I am hale and hearty and relieved 
of all troubles, Guha, my friend like my own self, shall attain 
to delight. And Guha, the lord of *Nishadhas*, delighted, 
shall inform thee of the way to Ayodhyā and the well being 
of Bharata. Do thou ask of Bharata his well-being at my 
words, and communicate unto him my (arrival) with 
Lakshmana and my spouse after having made good the vow 
(of my sire)—the carrying away of Sitā by the powerful 
Rāvana—the friendship with Sugriva and the destruction of 
Vāli in the conflict—the search of Maithili instituted by 
thee having got over the huge lord of rivers—the advance (of 
the monkeys) to the banks of the deep—the view of the 
ocean, the construction of the bridge—the destruction of 
Rāvana,—the grant of boon by Mahendra, Brahmā and 
Varuna—my meeting with my father by the favour of Mahādeva. 
Do thou, O gentle one, communicate unto Bharata, my 
arrival here with the lord of Rākshasas and king of monkeys. 
(Tell him) 'vanquishing his foes and attaining to excellent 
fame Rāma hath arrived at the gate of the city with his 
valiant friends, having satisfied the vow (of his sire).' Thou 
shouldst read the signs expressive of joy or sorrow that 
Bharata shall display on hearing this and infer therefrom 
his attitude towards me. Thou shouldst know, from the 
colour of his countenance, his looks and his words, all the 
movements and actions of Bharata. Whose mind doth not 
change obtaining such an ancestral kingdom, filled with all 
prosperity and abounding in elephants, horses and chariots? 
If the effulgent Bharata, the descendant of Raghu, ruling 
over it, wisheth the kingdom for himself, let him lord over 
the entire earth. Therefore, O monkey, it behoveth thee to 
come back speedily apprised of his intention and movements, 
before we proceed further". Being thus commanded, 
Hanumān, the son of Wind-god, assuming a human shape 
speedily proceeded towards Ayodhyā. Hanumān the son of 
Māruta rose up in the welkin with velocity like unto Gāruda 
ready to fall upon a huge serpent. Then crossing the 
Wind-path and the abode of the birds, getting over the terrible 
confluence of the Ganges and Yamunā, reaching the city of 
*Sringavera* and meeting Guha, the energetic Hanumān, 
delighted, (addressed him) with the following excellent 
words—"Thy friend Rāma, the descendant of Kākutstha, 
having truth for his prowess, with Sitā and son of Sumitrā, 
hath enquired of thy welfare. Having spent five nights [#]_ 
till to-day, he, having obtained permission from the ascetic 
*Varadwāja*, shall proceed to-morrow". Having said this the 
highly energetic monkey, not caring for the exhaustion of 
travel, greatly delighted and with hairs erect, rose up with 
great velocity. Beholding the holy river sanctified with the 
name of Parasurāma, the rivers—Bālukini, Baruthi, Gomati, 
the huge forest of *Sāla* trees, the various countries populated 
with thousands of people, and proceeding a great distance 
speedily, that foremost of monkeys got at the trees near 
*Nandigrām* [#]_ like unto those of Chaitraratha, the garden of 
the lord of celestials the flowers whereof were being plucked 
off by many a damsel accompanied by their children decked 
in various ornaments. He saw at a distance of one *crosa* 
from Ayodhyā, Bharata wearing the skin of an antelope, 
poorly, greatly reduced, living in a hermitage, wearing matted 
hairs, having his body covered with dirt, greatly pulled down 
in consequence of his brother's disaster, living on roots and 
fruits, self-controlled; living the life of an ascetic, observing 
pious observances, with a bundle of clotted hairs on his 
head, wearing bark and deer skin, having control over his 
passions and senses, effulgent like *Brahmarshis*, ruling the 
earth always placing the sandals before him, protecting 
people of four *Varnas* against all fear, with courtiers, priests 
leading a holy life and soldiers all wearing red clothes; around 
him. All those citizens, fond of piety, did not like to use 
good clothes beholding the prince use bark and deer skin. 
Thereupon Hanumān, the son of Maruta spake with folded 
hands unto him, conversant with piety like virtue incarnate, 
saying—"Kākutstha, living in the forest of Dandaka with 
bark and matted hairs, for whom thou art lamenting, hath 
enquired after thy welfare. Do thou, O worshipful sire, 
speak out thy welfare and renounce the dreadful grief. 
Thou shalt in this moment be reconciled to thy brother 
Rāma. Slaying Rāvana, and regaining Maithili, Rāma, 
having accomplished his end, hath arrived here with his 
valiant friends. The highly effulgent Lakshmana and the 
famed Vaidehi (have also come). Sitā fareth well with 
Rāma like unto Sachi in the company of Mahendra". 
Being thus addressed by Hanumān, Bharata, the son of 
Kaikeyi, delighted, fell down all on a sudden in a swoon of 
joy. Thereupon rising up in no time, and welcoming him, 
Bharata, the descendant of Raghu, spake unto Hanumān 
communicating the pleasant tidings, the following words. 
And embracing the monkey respectfully the graceful Bharata 
sprinkled him with profuse tears not out of grief but of 
joy. He said,—"Art thou a man or god who hast kindly 
come here? O gentle one, I shall confer upon thee, who 
hast communicated unto me this pleasant tidings, hundreds 
and thousands of kine, hundreds of prosperous villages, 
sixteen young wives, pious, wearing excellent *Kundalas*, 
golden-hued, having beautiful noses and breasts, having 
moon-like countenances, decked with all ornaments and born of 
respectable families". And hearing from that leading monkey 
of that wonderful return of Rāma, the son of the king, 
delighted became anxious to behold him and again addressed 
joyously Hanumān with the following words. 

.. [#] A low caste aboriginal Hindu corresponding to our *Chandālas* always living in the forest. The Raja of Ramnud in the district of Madurā in Madras traces his descent from this Guha. 

.. [#] Having spent five nights after the expiry of fourteen years of exile he is living at the hermitage of Varadwāja. He shall leave that place to-morrow.—T. 

.. [#] The country of Bharata's maternal uncle.—T. 

SECTION CXXVIII.
````````````````

"I hear the tidings of my brother affording me great 
delight who hath been living in the huge forest for many a 
year. The saying of the people appeareth to me as instinct 
with well meaning that a man, if alive, may attain to joy 
even after a century. Do thou relate truly unto me, how 
and in what country the union between Rāghava and the 
monkeys was brought about". Being thus accosted by the 
prince and seated on Kuça, he, thereupon, began to describe 
Rāma's life in the forest. "How Rāma was exiled, the two 
boons conferred upon thy mother, how king Daçaratha 
died in consequence of (his) son's grief, how by emissaries, 
O lord, thou wert brought up from the house of thy maternal 
uncle, how thou didst not wish for the kingdom having 
entered Ayodhyā, how thy brother, the repressor of enemies, 
was solicited by thee for accepting the kingdom, reparing 
to the mount Chitrakuta, who hast ever wended the track 
of the pious, the renouncement of kingdom (by him) abiding 
by the words of the king, thy return after taking the sandals 
of thy revered (brother)—all these, O thou of long-arms, 
are known to thee. I shall relate unto thee all that happened 
after thy return. Thyself having returned thence, all the 
birds and animals were overwhelmed with terror and that 
forest appeared as if distressed. Thereupon he entered the 
solitary and huge and dreadful forest Dandaka distressed 
by the elephants and abounding in lions, tigers and deer. 
And they entering the dense forest there appeared before 
them the powerful Birādha [#]_ emitting a dreadful sound. And 
taking him up roaring aloud like an elephant Rāma threw 
him with his arms upwards and face downwards into a pit. 
Having accomplished that difficult work the two brothers 
Rāma and Lakshmana, arrived in the evening at the pleasant 
hermitage of *Sarabhanga*. And *Sarabhanga* having attained 
to heaven, Rāma, having truth for his prowess, saluting 
all the ascetics, repaired to Janasthāna. And by the 
high-souled Rāghava, living there, fourteen thousand inhabitants 
of Janasthāna were slain. In the company of one person 
only and at the commencement of the fight, by Rāma, within 
the one fourth part of a day, were exterminated all the 
highly powerful and valiant inhabitants of the forest of 
Dandaka always putting obstructions in the way of the 
ascetics. All the Rākshasas were grinded (to death) by 
Rāghava. Khara was slain in the conflict; Dushana being slain 
first Trishirā was slain thereafter by him. Thereafter (a 
she-demon) named Surpanakhā, came to the side of Rāma. 
Thereupon being commanded by Rāma, the highly powerful 
Lakshmana rose up all on a sudden and taking a dagger 
chopped off her ears and nose. Being thus insulted by him 
that she-demon came to Rāvana. Thereupon a dreadful 
Rākshasa named Māricha—an attendant of Rāvana, 
assuming the shape of a jewelled deer, allured Vaidehi. And 
beholding it, Vaidehi spake unto Rāma, saying,—'Do thou 
catch it; with it when caught our hermitage shall be more 
charming.' Thereupon Rāma, with bow in his hand, pursued 
that deer and with one shaft destroyed it. O gentle one, 
Rāghava going out on hunting, and Lakshmana having 
issued out of the hermitage, the Ten-necked (demon) entered 
therein. And he speedily got hold of Sitā, like unto Rohini 
possessed by the planet in the sky. Thereupon slaying 
the vulture Yatāyu in the conflict desirous of rescuing her 
and getting hold of Sitā that Rākshasa speedily repaired 
(to his capital). Thereupon some monkeys resembling 
mountains, stationed on the summit of a mountain, stricken 
with wondrous fear and astonishment, beheld Rāvana, the 
lord of Rākshasas proceed with Sitā. Ascending the car 
*Puskpaka*, going at will, with Vaidehi and hastening his 
course that highly powerful Rāvana, the lord of Rākshasas 
entered Lankā. And entering the huge and excellent golden 
palace Rāvana consoled Maithili with (diverse) words. 
But she regarded that foremost of Rākshasas and his words 
as straw. And Vaidehi was placed in the forest of Asoka. 
Thereupon returned Rāma after having slain the deer in 
the forest. Having returned and seen the vulture, dearer 
than his father, slain, Rāma, the descendant of Kākutstha was 
pained. And searching Vaidehi and ranging at the banks 
of Godāveri and forest-lands covered with flowers, Rāma 
with Lakshmana, met in that huge forest a Rākshasa named 
Kavandha. Thereupon at the words of Kavandha, Rāma, 
having truth for his prowess, repairing to the mount 
Rishyamuka, was united with Sugriva. There had grown mutual 
love in them before they were known to each other. Sugriva 
was driven away by his angry brother Vāli. And informed 
of each other's affairs their friendship grew closer. 
There-upon slaying the huge-bodied and highly powerful Vāli in 
the conflict by virtue of the strength of his own arms Rāma 
obtained (for Sugriva) his own kingdom. And being placed 
on the throne with all the monkeys, Sugriva promised unto 
Rāma the enquiry of the Princess (Sitā). Being commanded 
by the high-souled Sugriva, the lord of monkeys, ten 
*kotis* of monkeys repaired to (various) quarters. Among 
them some of us lost our way in a cavity of the Vindhya 
mountain, and were striken with great terror—and 
accordingly much time was lost. The powerful brother of the 
king of vultures named Sampāti communicated unto us the 
residence of Sitā in the palace of Rāvana. Thereupon 
removing the grief of my relatives stricken with sorrow and 
resorting to my own prowess, I jumped over a hundred 
*yojanas* and beheld her placed in the forest of Asoka, 
wearing a red cloth, pale, deprived of all joy and observing 
strict penances. And then nearing her and beholding her 
of a perfectly blameless person I bestowed upon her an ensign 
a ring with Rāma's name engraven on it. And obtaining a 
jewel as an ensign, I, with my object accomplished, returned. 
And having returned I presented Rāma of unwearied actions 
with that ensign of a brilliant gem. And hearing (of the 
news of Vaidehi) Rāma regained his life like one on the 
verge of death regaining his being after drinking nectar. 
And exciting (his soldiers) for making preparations like unto 
Fire about to destroy all people he made up his mind for 
the devastation of Lankā. Thereupon arriving at the banks 
of the ocean he had a bridge constructed by Nala by which 
the army of monkey-heroes crossed (the deep). Nala 
destroyed Prahasta, Rāghava slew Kumbhakarna, Lakshmana 
killed the son of Rāvana and Rāma himself slew Rāvana. 
He was then met by Sakra, Yama, Varuna, Siva, Brahmā 
and Daçaratha. And that graceful descendant of Kākutstha, 
the slayer of foes, obtained the boon from them as well as 
from the saints assembled there—(celestial and otherwise). 
Having obtained the boon he, delighted, met the monkeys 
and in the car *Pushpaka* reached Kishkindhā. Again 
reaching the Ganges he is living with the ascetic; it becometh 
thee to behold him to-morrow under the auspices of 
of Pushya, [#]_ without any hindrance". Thereupon being 
delighted with the sweet accents of Hanumān, Bharata 
addressed him, with folded hands, with words affording 
delight, saying,—"After a long time my desire hath been 
fulfilled". 

.. [#] A demon of that name. 

.. [#] The lunar asterism comprising three stars of which one is the Cancer. 

SECTION CXXIX. 
``````````````

Hearing those words affording great delight, Bharata, 
the slayer of enemies, having truth for his prowess, delighted, 
ordered Satrughna, (saying),—"Let all people being purified 
worship all the deities and altars of the city with fragrant 
garlands and diverse music. Let all the bards conversant 
with the chanting of the pedigree, the flatterers, all those 
conversant with music, the dancing girls, the queens, the 
courtiers, the soldiers with their wives, Brāhmanas, 
Kshatryas, and people of all other castes, issue out to behold 
the moon-like countenance of Rāma". Hearing the words of 
Bharata, Satrughna, the slayer of enemies, divided the work 
amongst the servants, (saying),—"Do ye level the high and 
low ground from Nandigrām to (Ayodhyā). Do ye perfectly 
water the ground with cold water. Thereafter sprinkle all 
the places with flowers and dried paddy; hoist up flags all 
over the city; decorate all the houses, before the rising of 
the moon with garlands, jewels, flowers of gold and things 
of five other colours. Let hundreds of men watch the 
thorough-fares". Hearing the command of Satrughna, issued out 
with delight Dhristi, Jayanta, Vijaya, Siddartha, 
Arthasadhaka, Asoka, Mantrapāla and Sumantra. Thereupon issued 
out men on horse back and in cars with thousands of mad 
elephants well-decked with pennons and she-elephants with 
golden seats (on their backs). And some heroes proceeded 
encircled by a thousand excellent steeds and persons 
carrying *Sakti*, *Risthi*, maces and pennons and thousands of 
infantry. Thereupon proceeded Sumitrā and all other wives 
of Daçaratha placing Kauçalya before them and seated in 
excellent conveyances. And hearing of the return of his 
brother and attaining to delight, the high-souled and 
pious Bharata, reduced with fasting, poorly, wearing bark and 
skin of an antelope and conversant with religion, issued 
out to receive back Rāma in the company of his counsellors 
and encircled by the twice-born ones, the people of diverse 
castes, his own relations and kinsmen and ministers with 
garlands and *Modaka* [#]_ in their hands, eulogized by the 
bards, having his arrival announced with the sound of conchs 
and bugles and placing the sandals of his worshipful 
brother on his head and taking white umbrella adorned 
with white garlands and white *Chowries* decked with gold 
and worthy of being used by the kings. Thereupon with 
the sound of the horses' hoofs and cars, conchs and 
bugles the earth shook. And the whole city went to 
Nandigrām. And beholding the Wind-god's son, Bharata 
said,—"Didst thou not resort to the usual fickleness of the 
monkeys? We do not behold the worshipful Rāma, the 
descendant of Kākutstha—the slayer of foes. Nor do we 
behold the monkeys assuming shapes at will". Having 
been addressed with those words, Hanumān replied, 
communicating unto Bharata, having truth for his prowess, the 
truth,—"Having reached the trees, covered by the favour of 
Varadwaja, with fruits and flowers and pouring honey, the monkeys 
are emitting noise like maddened black bees. O slayer of 
foes, this boon was granted him (Rāma) by Vāsava. 
(Varadwaya) is treating him with his army with all 
hospitality. Hear the dreadful noise of the delighted monkeys. 
Methinks the monkey host hath crossed the river Gomati. 
Behold the huge upheaval of dust towards the *Sāla* forest. 
Methinks the monkeys are agitating the graceful *Sāla* forest. 
Behold there at the distance the car resembling the Sun. 
This celestial car *Pashpaka*, constructed by Brahmā's mind, 
was obtained by the high-souled (Rāma) after having slain 
Rāvana with his friends. This celestial car, resembling the 
newly risen Sun, coursing at will and carrying Rāma (was 
gained) by the favour of the Giver of wealth. (There are) 
the two heroic brothers—the descendants of Raghu with 
Yaidehi, the highly effulgent Sugriva and the Rākshasa 
Bibhishana. Thereupon with the sound of "there is Rāma" 
there arose a joyous noise reaching the abode of the celestials 
from among women, children, the young and the old. 
Thereupon descending upon the earth from chariots, 
elephants and horses all people beheld him (Rāma) stationed 
on the car like unto the moon in the sky. And facing 
Rāghava and with folded hands Bharata delightedly 
worshipped him with agreeable words, *Arghya* and water to 
wash his feet. There appeared in the car constructed by 
Brahmā's mind the elder brother of Bharata having expansive 
eyes like the immortal wielder of thunder-bolt. Thereupon 
Bharata humbly saluted his brother Rāma seated on the top of 
the car like unto the Sun on the summit (of the mount Meru). 
And commanded by Rāma that excellent car drawn by ganders 
got down on the earth with great velocity. And ascending 
that car, Bharata, having truth for his prowess, reaching 
Rāma, delighted, again bowed unto him. And raising 
Bharata up who had been seen after a long time and placing 
him on his lap Kākutstha, delighted, embraced him. 
There-upon Bharata, the slayer of foes, bowed unto Vaidehi and 
welcomed Lakshmana. And the son of Kaikeyi (then in turn) 
embraced Sugriva, Jāmbavāna, Angada, Mainda, Dwivida, 
Nila and Rishava. And he then embraced Sushena, Nala, 
Gabāksha, Gandhamādana, Sarabha, and Panasa. And 
assuming human shapes, those monkeys, assuming shapes 
at will, delightedly enquired after Bharata's well-being. 
And embracing Sugriva, the foremost of monkeys, the 
highly effulgent prince Bharata, the foremost of the 
pious, said—" O Sugriva, thou art our fifth brother. 
From brotherliness groweth friendship and doing injury 
is the sign of an enemy". And Bharata then addressed 
Bibhishana with soothing words—"It is by fortune that 
through your help he hath accomplished such a difficult 
work". Thereupon the heroic Satrughna saluting Rāma and 
Lakshmana, respectfully bowed unto Sitā. And having 
approached his mother, pale and pulled down with grief, 
Rāma humbly touched her feet and enhanced her delight. 
And thereupon saluting Sumitrā, famed Kaikeyi and all his 
mothers he approached the priests. Thereupon all the 
citizens with folded hands welcomed him saying—"Welcome 
art thou, O thou of long arms! O thou the enhancer of 
Kauçalya's joy!" And the elder brother of Bharata observed 
the folded hands of the citizens like so many blown lotuses. 
And himself taking the sandals of Rāma, Bharata, conversant 
with piety, placed them at the feet of that lord of men. 
Thereupon Bharata with folded hands spoke unto Rāma, 
saying—"This all thy kingdom, which thou didst leave to 
my care, I return thee. Blessed is my birth to-day and 
accomplished is my desire, since I behold thee again as king 
in Ayodhyā after thy return. Do thou examine thy wealth, 
treasury, palace and army. By thy favour I have increased all 
these ten fold". Hearing Bharata speak in that wise and 
beholding him devoted to his brother all the monkeys and 
the Rākshasa Bibhishana shed tears. Thereupon placing 
Bharata, in delight, on his lap, Rāghava, with his army in that 
car, proceeded towards Bharata's abode. And reaching 
Bharata's palace Rāghava with his army descended upon the 
earth. Thereupon Rāma said to the excellent car—"Do 
thou (now) go to *Vaisrāvana*—I do permit thee". 
Thereupon being thus commanded by Rāma, that excellent car, 
proceeding towards the north, reached the abode of the Giver 
of wealth. That celestial car *Pushpaka* had been taken 
away by the Rākshasa (Rāvana); but now at the words of
Rāma it reached (again) the Giver of wealth. And touching 
the feet of his priest the powerful Rāghava sat on a separate 
and excellent seat like unto Sakra, the lord of immortals 
(by the side of) *Vrihashpati*. 

.. [#] A kind of sweet meat. 

SECTION CXXX.
`````````````

Thereupon having placed her palms on his head 
Bharata, the enhancer of Kaikeyi's joy, spoke unto his elder 
brother Rāma, having truth for his prowess, 
saying,—"Abiding by my mother's request thou didst confer this kingdom 
upon me; I do return thee the kingdom thou didst give 
me. Like unto a young one unable to carry a heavy burden 
thrown off by a powerful bull I am unable to carry this huge 
burden (of the kingdom). I do consider this kingdom 
infested with thieves, difficult to govern, as it is difficult to 
re-construct a bridge broken down by a powerful current 
of water. As an ass cannot follow the course of a horse and a 
crow cannot follow that of a gander, so I am unable, O hero, 
O slayer of foes, to follow thy footsteps. If a tree planted 
in the inner appartment of a house, growing huge with a 
big trunk and many branches, is dried up as soon it 
blossoms without bearing fruits, his object for whom 
it is planted, becomes fruitless. And this simili, O 
thou of long-arms, shall prove good in thee, if dost thou 
not, our master, govern us, O lord of men, who are thy 
servants. Let the world, O Rāghava, behold thee installed 
(to-day) like unto the powerful mid-day Sun burning in 
effulgence. Do thou sleep and rise up with the sound of 
stringed instruments, womens' girdles and *Nupuras* and 
charming songs. Do thou govern the people as long as the 
solar system exists and as far as the earth extends". 
Hearing the words of Bharata, Rāma the conqueror of 
enemies' cities, saying,—"So be it" sat on an excellent seat. 
Thereupon at the command of Satrughna, expert, skilful 
and quick-handed barbers gathered round Rāghava. At 
first, Bharata, the highly powerful Lakshmana, Sugriva the 
lord of monkeys, and Bibhishana the lord of Rākshasas 
bathed. Thereupon shorn of his matted hairs, bathed, with 
paste excellent garlands and precious clothes on, he 
appeared there shining in grace. The valiant and graceful 
Satrughna, the upholder of the dignity of Ikshwaku race, 
himself got ready the dresses for Rāma and Lakshmana. 
And all the high-minded wives of Daçaratha with their own 
hands decked Sitā with various charming (ornaments). 
Thereupon Kauçalyā, delighted and fond of her son, herself 
with great care, decorated the wives of monkeys. Thereupon 
at the words of Satrughna, the charioteer by name Sumantra 
got ready the perfectly beautiful car. And beholding that 
celestial car, bright as the fire of the sun, stationed before 
him, Rāma, having long arms, the conqueror of enemies' 
cities, ascended it. Sugriva and Hanumān, graceful like 
Mahendra, bathed, dressed in celestial clothes and wearing 
excellent *Kundalas*, proceeded (to view the city). And 
then went Sitā and all the wives of Sugriva decorated with 
all ornaments and wearing excellent *Kundalas*, anxious to 
behold the city. All the ministers of king Daçaratha in 
Ayodhyā began to hold consultation respectfully with the 
priest. Asoka, Vijaya and Siddhartha, with undivided mind, 
consulted with each other about the welfare of Rāma as well 
as that of the city. (Thereupon they ordered the servants) 
saying,—"Do ye collect materials necessary for the auspicious 
installation of the high-souled (Rāma) worthy of being 
crowned with victory". The priest and the ministers having 
ordered thus all speedily issued out of the city to behold 
Rāma. Like unto the thousand-eyed Indra in his car drawn 
by horses the blameless Rāma, seated in his car, proceeded 
towards the excellent city. Bharata took up the reins, 
Satrughna held the umbrella and Lakshmana began to fan 
him on the head with *Chowries*. And Bibhishana, the lord of 
Rākshasas standing on one side, took up the white *Chowrie* 
shining like the second moon. There was audible the sweet 
encomium of Rāma chanted by the crowd of ascetics in 
the sky, the celestials and the Marutas. Thereupon the 
highly effulgent Sugriva, the foremost of monkeys, got up 
upon an elephant named *Satrunyaya* resembling a mountain. 
And riding nine thousand elephants proceeded the monkeys 
assuming human shapes and adorned with various ornaments. 
And with the music of conches and bugles that foremost 
of men entered the city abounding in houses. (And the 
citizens) beheld Rāghava enter the city with a graceful person 
and seated in the car. And they having bowed unto that 
descendant of Kākutstha were welcomed by him. And 
they followed that high-souled one encircled by his brothers. 
And surrounded by his courtiers, Brāhmanas and subjects 
Rāma appeared beautiful like unto the Moon encircled 
by stars. And he went proceeded by men who play on 
stringed instruments, by people with *Karatal* and Sustika 
in their hands and by men chanting delightedly auspicious 
songs. Persons with Akshata and gold in their hands, kine, 
girls, Brāhmanas and persons with *Modaka* in their hands 
went before Rāma. Thereupon before the ministers Rāma 
began to describe the friendship of Sugriva, the prowess of 
the Wind-god's son and the works accomplished by the 
monkeys. And hearing of the works of the monkeys and 
the prowess of the Rākshasas, the inhabitants of the city of 
Ayodhyā attained to astonishment. Having related thus 
(the works of the monkeys) the graceful Rāma encircled by 
the monkeys entered (the city of) Ayodhyā abounding in 
delighted and plump persons. Thereupon the citizens 
hoisted up flags upon every house and he reached the 
picturesque abode of his ancestors inhabited by the 
descendants of Ikshwaku. And having reached and entered his 
ancestral palace and bowed unto Kauçalyā, Sumitrā and 
Kaikeyi, the high-souled prince, the enhancer of the joy of 
the descendants of Raghu, addressed Bharata the foremost 
of the pious, with sweet words instinct with meaning, 
saying,—"Do thou set apart for Sugriva my huge and excellent 
palace abounding in pearls and *Vaidurjas*". Hearing those 
words, Bharata, having truth for his prowess, taking Sugriva 
by the hand, conducted him to the palace. And commanded 
by Satrughna, (servants) speedily entered (that palace) with 
oil, lamps, bedsteads and beddings. Thereupon the highly 
effulgent younger brother of Rāghava spoke unto Sugriva, 
saying,—"Do thou, O lord, order some (to bring water) 
for Rāma's installation". And Sugriva conferred upon four 
leading monkeys four golden jars crested with diverse 
jewels and said to them,—"Do ye so conduct, O monkeys, that 
ye may return by the dawn with the jars filled with the 
water of the four oceans". Being thus addressed by the 
high-souled (Sugriva) the monkeys resembling the elephants 
speedily rose up in the welkin like unto quick-coursing 
vultures. Jāmbavāna, Hanumān, the monkey Vegadarshi and 
Rishabha brought the jars filled with water from five hundred 
rivers. Sushena, gifted with prowess, brought that jar 
crested with gems, filled with water from the Eastern Ocean. 
And Rishabha speedily brought water from the Southern 
Ocean. And Gabaya brought, from the great Western Ocean 
in that golden jar, water perfumed with the fragrance of 
red sandal and camphor. And the virtuous-souled 
Wind-god's son, gifted with all accomplishments and the prowess 
of Gāruda and Wind-god, brought, speedily from the 
Northern Ocean, water in that jewelled jar. And beholding 
water thus brought by the leading monkeys for the 
installation of Rāma, Satrughna, with his ministers, communicated 
that unto the leading priests and friends. Thereupon 
the self-controlled Vasishtha, striken in years, along with 
other Brahmanas placed Rāma with Sitā on a jewelled 
seat. Vasishtha, Vijayā, Jāvāli, Kātyāyana, Goutama and 
Bāmadeva, sprinkled that foremost of men, with clear and 
fragrant water as Vasus did the thousand eyed Vāsava. 
(He was then sprinkled by) the *Rittigas*, Brāhmanas, maidens 
ministers, soldiers and the merchants all delighted. 
(There-upon) with the juice of *Oshadhis* [#]_ (he was sprinkled by) the 
celestials stationed in the sky, the deities presiding over the
four quarters and all other celestials collected. And having 
placed him on a seat crested with various jewels in the arena 
decorated with gold, various jewels and rich parapharnalia, 
(he placed on his head) the jewelled crown made by Brahmā, 
brilliant and with which in the days of yore Manu and other 
kings, born in his race, were installed. And being decked 
by the high-souled Vasishtha with that crown, Rāghava was 
afterwards dressed with the celestial garments by the *Rittigas*. [#]_ 
And Satrughna held the white and excellent umbrella and 
Sugriva the lord of monkeys took the white *Chowrie*. And 
Bibhishana the lord of Rākshasas took up another *Chowrie* 
resembling the moon. And the wind commanded by Vāsava 
conferred upon Rāghava, a garland of a hundred golden 
lotuses, shining in their native lustre. And the wind 
commanded by Sakra conferred upon that lord of men a jewelled 
garland crested with diverse gems. The intelligent and 
worthy Rāma being installed the celestials and the 
Gandharvas sang and the Apsaras danced. The earth was 
filled with crops, the trees with fruits and the flowers were 
fragrant on the occassion of Rāghava's installation. And 
that foremost of men conferred upon the twice-born ones 
one million of horses, a hundred thousand cows and a hundred 
thousand bulls. And Rāghava again conferred upon the 
Brāhmanas thirty *crores* of golden coins and diverse costly 
ornaments and clothes. Thereupon that lord of men 
conferred upon Sugriva a celestial garland brilliant like the rays 
of the Sun and crested with gold and jewels. And he, gifted 
with intelligence, conferred upon Angada, Vāli's son, two 
*Angadas* [#]_ brilliant as the rays of the moon and made of 
*Baidurja*. And Rāma conferred upon Sitā an excellent pearl 
necklace crested with precious jems, celestial clothes and 
various excellent ornaments. And taking off the necklace 
from her person Vaidehi, the daughter of king Janaka, 
conferred it upon the Wind-god's son remembering the 
services (rendered by him) and cast her looks again and again 
upon her lord and the monkeys. And beholding that (Rāma) 
capable of reading the gestures, spoke unto the daughter of 
king Janaka, saying—"O fortunate and beautiful lady, do 
thou confer this necklace upon him with whom thou art 
pleased". Thereupon the lotus-eyed (Sitā) conferred that 
upon the Wind god's son. And Hanumān, the foremost of 
monkeys, in whom perpetually exist, energy, forgiveness, 
fame, skillfullness, prowess, humility, tactics, manliness, 
valiance and intellect, appeared with that necklace like a 
mountain beautified with the rays of the moon and white 
clouds. And all other elderly and leading monkeys were 
respectively honoured with clothes and ornaments. And 
being honoured by Rāma of unwearied actions with enough 
of jewels and other wished-for objects, Bibhishana, Sugriva, 
Hanumān, Jāmbavān and other leading monkeys, delighted, 
returned to their respective habitations. Thereupon, the lord 
of earth and the slayer of foes conferred, all wished-for things, 
upon Dwivida, Mainda and Nila. And beholding (the 
installation of Rāma) the high-souled monkeys, taking 
leave of the lord of earth, went to Kishkindhā. And 
beholding the inauguration of Rāma, Sugriva, the foremost 
of monkeys, honored by Rāma, repaired to the city of 
Kishkindhā. And having obtained his own kingdom, the 
greatly famous and virtuous-souled Bibhishana, with all the 
Rākshasas, repaired to the city of Lankā. Having slain 
his foes, the highly generous and glorious Rāma, ruled in 
great delight, the kingdom extending all over the earth. 
And Rāma, fond of the pious, spoke unto Lakshmana, 
conversant with piety; saying—"O thou conversant with piety, do 
thou with me and four-fold forces, govern this kingdom, ruled 
by our predecessors. Like unto our ancestors do thou now 
carry the burden of an associate in the throne". When the son 
of Sumitrā did not accept the heir apparentship albeit solicited 
earnestly again and again, the high-souled (Rāma) conferred 
upon Bharata that dignity. And that son of king performed 
various sacrifices such as *Paundarika*, [#]_ *Aswamedha*, [#]_ *Bājimedha* 
and others. And governing the kingdon for ten thousand years 
Rāghava performed ten horse-sacrifices with excellent horses 
and profuse presents. And that highly powerful Rāma, having 
his arms extended up to the knee-joint, having a spacious 
breast and Lakshmana as his attendant, ruled the earth (in this 
wise). And obtaining that excellent kingdom, the 
virtuous-souled Rāghava performed many sacrifices with his sons, 
brothers and friends. And Rāma governing the kingdom, 
the widows were not distressed and there was no fear from 
voracious animals or from diseases. The people were saved 
from the thieves and there was no other trouble. And the 
old were not constrained to perform the funeral ceremonies 
of the children. All were delighted and devoted to pious 
observances. And beholding Rāma they did not envy one 
another. And Rāma governing the kingdom, (people) lived 
for a thousand years and had a thousand children,—they were 
freed from diseases and sorrow. And the trees bore fruits 
and flowers perpetually—there were showers at will and 
the wind blew pleasant. And the people delighted engaged 
in their respective works and the subjects grew pious and 
truthful, under Rāma's regime, and were devoted to the 
observance of all pious works and gifted with all auspicious 
marks. And Rāma ruled the kingdom for ten thousand 
years. And this sacred Epic, the first of its kind, affording 
piety, fame, and long life, and describing the conquest of 
the kings, was composed by Valmiki in the days of yore. 
He, who on this earth, shall hear (this story) shall be divested 
of sins. People, wishing for children, shall obtain the same 
and those, wishing for riches, shall get by them. Thus 
people on this earth shall attain to their wished-for objects 
hearing of this Rāma's installation—the king may conquer 
the earth and subdue his foes. Females may obtain sons 
(in the same way) as Kauçalyā gave birth to Rāma, Sumitrā 
to Lakshmana and Kaikeyi to Bharata. Hearing the story 
of this work describing the victory of Rāma of unwearied 
actions one may attain to a long life. He, who with 
devotion and having his anger subdued, shall hear the story of 
this epic written by Valmiki in the days of yore shall get 
over all troubles. And hearing the story of the Epic 
composed by Valmiki in the days of yore, one living in 
foreign countries, shall return home and enjoy in the 
company of his friends. Hearing this people shall 
secure all their wished-for objects from Rāghava and 
the celestials shall be greatly delighted. When this book 
is kept in a house it becomes free from the disturbance 
of evil spirits. Hearing this a king may conquer the earth, 
and one living in a foreign country fareth well. If a 
female, during her monthly course, hears the story, she shall 
give birth to an excellent son. By reading and worshipping 
this ancient history people are freed from all sins and 
attain to a long life. The Kshatryas, bending low their heads, 
should hear this daily from the Brāhmanas. Hearing or 
reading the whole of Ramāyana, forsooth shall people get 
sons and riches. Rāma is ever pleased with him. He is the 
ever-existing Vishnu—the first God, the huge-armed Hari, 
Narayana and Lord. This ancient work produceth such 
fruits. May good betide ye. Do ye openly declare that 
Vishnu's prowess may increase. The celestials shall be greatly 
delighted for reading or hearing this story of Rāma and the 
progenitors shall be always pleased. Those, who shall 
write this story of Rāma first recorded by the Rishi (Valmiki) 
shall reach the region of Brahmā. Hearing this people 
attain to, on this earth, multiplied relations, increased 
wealth and crops, beautiful wives, excellent happiness, and 
the accomplishment of all desires. They attain to long life, 
health, fame, intellect, prowess, and good brothers. Therefore 
it behoveth those good men, who wish for prosperity, to hear 
this story perpetually. 

.. [#] A domestic chaplain—a family priest.

.. [#] An annual plant or herb—one that dies after becoming ripe.

.. [#] A kind of ornament worn on upper arms. 

.. [#] A kind of sacrifice. 

.. [#] A kind of sacrifice in which a horse is slain. 

THE END OF YUDDHAKANDAM. 

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