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Entering the extensive forest of Dandaka, the irrepressible and self-composed Rama saw the collection of asylums belonging unto the ascetics, strewn with KuÇa and bark, and environed by spiritual energy; incapable of being beheld; like the solar disc in the heavens,—the refuge of all creatures—with their ornamented yards; filled with a great many deer, and abounding in multitudes of birds; in which Apsaras always danced and which they held in respect; (asylums) beauteous with spacious rooms for fire-sacrifice, with sacrificial necessaries, deer-skins, KuÇa, faggots, water-pitchers, fruits and roots; surrounded by mighty and sacred forest-trees; crowned with lucious fruits; honored with Vali
Having received the homage of the ascetics, Rama about sun-rise, having greeted them all, entered into the forest. And Rama, followed by Lakshmana, saw the heart of the forest abounding in various kinds of beasts,—ranged by bears and tigers, with its trees and shrubs torn and trampled, its pools turbid, and its birds crying. And, having in company with Sita arrived at that forest abounding in terrible beasts, Kakutstha saw a man-eater, resembling a mountain-summit, emitting tremendous roars, with hollow eyes, a huge face, frightful, having a deformed belly, disgusting, dreadful, Cyclopean, mis-shapen, of a horrible sight, clad in a tiger-skin, besmeared with fat, covered with blood, capable of frightening all creatures, with his mouth widely extended, like unto the Destroyer himself, and uttering loud shouts,—who stood piercing with his iron dart three lions, four tigers, two leopards, four Prishatas, and the huge tusked head of an elephant dripping fat. Having seen Rama and Lakshmana, as well as Sita the daughter of Mithila, he growing angry, rushed (against them), like the Destroyer himself rushing against creatures at the universal dissolution. Uttering a dreadful yell, and, as if making the earth tremble, he took Vaidehi on his waist, and, going a little distance, said, "O ye wearing bark and matted locks, O ye of feeble strength, that accompanied by your (common) wife, have entered the forest of Dandaka, bearing bows and arrows and scimitars, why, being ascetics, do ye wish to associate with a (single) woman? Ye wicked wretches, ye impious wights, who are ye that bring disgrace upon ascetics? I am a Rakshasa, Viradha by name. This forest is my fastness. Accoutred in arms, I range (here), feeding on the flesh of ascetics. This transcendentally beauteous one shall be my wife. And in battle I shall drink your blood, wretches that ye are." Hearing the wicked and vaunting speech of the impious Viradha, as he said this, Janaka's daughter, Sita, began to tremble from fear, like a plantain tree shaken by the wind. Seeing the graceful Sita on the waist of Viradha, Raghava with a blank countenance said unto Lakshmana, "O amiable one, behold the daughter of king Janaka, my wife of pure ways, an illustrious princess brought up in luxury—on Viradha's waist O Lakshmana, what had been wished for by Kaikeyi with reference to us, (hath taken place), and the dear boon (that she had asked) hath born fruit. That far-sighted lady—my second mother—who had not been satisfied with having secured the kingdom in the interests of her son, and by whom I that was dear unto her above all other creatures, had been banished to the woods, hath to-day her wishes crowned with success. O Sumitra's son, nothing can impart unto me greater anguish than the touching of Vaidehi by another— which surpasses my father's demise and my having been deprived of the kingdom." As Kakutstha with his eyes flooded with tears was speaking thus, Lakshmana flying into a rage, spoke like unto a confined elephant: "Why dost thou, O Kakutstha, being the lord of all creatures and resembling Vasava himself,—and also backed by myself, thy servant,— grieve like one forlorn? The earth shall drink the gore of this Rakshasa, Viradha, when deprived of life, after he hath been slain with a shaft by my angry self. That ire of mine which I had conceived against Bharata hankering after the kingdom, will I discharge on Viradha; even as the weilder of the thunder holt hurls his weapon at a hill. Let my mighty arrow acquiring velocity from the speed imparted to it through the energy of my arms, light on his huge breast, and force his life from forth his body; and let him whirling (at length fall down to the earth).
Then Viradha again spoke filling the forest, “Do ye tell me who ask you,—who are ye and whither are ye going?" Thereupon, the highly energetic Rama answered the Rakshasa with a flaming face, when he had thus asked (Rama)— that he belonged to the Ikshwaku race. “Know us that are in ihe forest, for Kshatriyas of respectable character. I also am anxious of knowing who thou art, that goest about the Dandakas." Viradha answered Rama having truth for his prowess, "Ah! I will tell thee, O king. Do thou, O Raghava understand! I am son unto Java, and my mother is Satarhada. All the Rakshasas of the earth have called me Viradha. Having gratified Brahma by my asceticism, I received (this boon) that none in the world would be able lo slay me by mangling my body with weapons. Forsaking this fair one, do ye renouncing all hope (of either recovering her or vanquishing me), speedily flee away to that place whence ye had come;—else I shall deprive you of your lives." Thereat, Rama with his eyes reddened through wrath replied unto that Rakshasa of a deformed shape, the wicked Viradha—saying, “Little! shame on thee of base purposes! Thou surely seekest thy own death; and (death) thou shall get in battle. Stay! Thou escapest me not with life." Then stringing his bow, Rama, speedily aiming at the Rakshasa, pierced him with sharpened shafts; and (then) from his bow-string let go seven shafts, having their feathered parts plaited with gold, furnished with great velocity, and coursing like Suparna or the wind. Thereat, resembling flames, those arrows furnished with peacocks' feathers, pierced Viradha's body, and fell to the earth, covered with blood. On being thus pierced, the Rakshasa set Vaidehi down, and, upraising a dart, rushed in wrath towards Rama and Lakshmana. And sending forth a mighty roar, he took up a dart resembling the banner of Sakra; and he then appeared like the Destroyer
Seeing those foremost of Raghus, the Kakutsthas, carried away, Sita cried in a loud voice, raising up her arms,
Having in the forest slain the Rakshasa Viradha possessed of tremendous strength, Rama endeued with prowess, embracing and cheering Sita, spoke unto his brother Lakshmana of flaming energy, saying, "This dense forest is hard to live in; nor are we acquainted with the ways of the wood. Therefore will we speedily repair to the ascetic Sarabhanga." Thereupon Raghava set out for the hermitage of Sarabhanga. And Rama beheld a mighty wonder near that one of celestial virtue, who had purified his soul through asceticism. He saw the lord of the celestials, possessed of a resplendent person, resembling in effulgence the sun or Vaicwanara—mounted on a superb car—(saw) him that is followed by all the celestials, stationed in the sky, not touching the earth, adorned in luminous ornaments—the god dressed in a clean apparel; worshipped by many a high-souled personage dressed in the same way. And from a distance, (Rama) saw the car stationed in the sky yoked with green steeds—resembling the infant sun; and he saw the spotless umbrella possessing the beauty of a mass of white clouds, resembling the lunar disc,—and graced with variegated wreaths. And his (Indra's) head was being fanned by two chowris, costly and furnished with golden handles, held by two magnificent damsels; and innumerable Gandharbas and Siddhas and prime sages were hymning the celestial stationed in the welkin. And seeing Sarabhanga engaged in converse with Satakratu, Rama said unto Lakshmana (the following words). And pointing out the car, Rama showed the wonder unto his brother. "Behold, O Lakshmana, yonder car stationed in the sky, splendid, furnished with exceeding grace, wonderful, and seeming as if the sun had fallen from the heavens. The steeds standing in the sky are for certain those of which we had formerly heard as belonging unto Sakra of many sacrifices. And, thou foremost of men, these youths environing (the celestial) by hundreds, wearing earrings, and bearing swords in their hands, are broad of chest, have arms resembling bludgeons in size,and are clad in crimson vesture, like unto tigers incapable of being approached. Over the breasts of all appear chains of blazing sheen; and, O son of Sumitra, their beauty appears that of five and twenty. And even this is the ever-enduring age of the celestials, as these foremost of men of sweet looks appear. O Lakshmana, stay here awhile with Vaidehi, so long as I do not gather who it is that is in the effulgent car." Saying unto Sumitras son, "Stay here," Kakutstha bent his steps towards Sarabhanga's aslylum. And seeing Rama approach, Sachi's lord, taking Sarabhanga's permission, addressed the celestials, saying, "Rama is coming hither. Do ye set out for another place, ere he yet addresses me. He is not fit to behold me (now.) When he shall have vanquished (his foe in fight), and won success, shall I readily show myself unto him. He shall have to achieve an act incapable of being achieved by others." Then rendering homage unto that anchoret and conversing with him, the weilder of the thunderbolt—subduer of enemies—repaired to heaven in a car yoked with steeds. When the thousand-eyed one had gone away, Raghava accompanied by his companions appeared before Sarabhanga in the Agni-hotra chamber. Taking his feet, Rama, Sita and Lakshmana sat down with the permission of the ascetic, who received them and set apart quarters for them. Then Raghava questioned (the sage) concerning the visit of Sakra; and Sarabhanga related everything unto Raghava. "O Rama, this bestower of boons wishes to take me to the regions of Brahma. I have conquered them, incapable of being attained by persons that have not schooled themselves,—by virtue of fierce austerities. O chief of men, knowing that thou wert near, I became anxious to go to the minor celestial regions and this supreme heaven (of Brahma), after I had seen thee, righteous and high-souled, who art my dear guest now. O foremost of men, I have for aye attained the excellent regions of Brahma. and Nakaprishtha. Do thou receive them as pertaining to me." Thus addressed by the sage, Sarabhanga, that best of men, Raghava, versed in every branch of learning, said, "O mighty anchoret, I shall acquire all those regions myself. I now wish that thou mayst direct me as to my abode in this forest." Thus accosted by Raghava resembling Sakra in strength, the eminently wise Sarabhanga again said, "O Rama, here in this forest lives a pious and self-restrained ascetic of mighty energy, named Sutikshna. He will bring about thy good. O Rama, follow this Mandakini flowing among flowers, which (here) runs in an opposite direction to her usual course; and then wilt thou reach there. This is thy course, thou best of men. Do thou now, my child, for a space look at me; while I leave off my limbs, even as a serpent renounces its slough." Then preparing a fire and with Mantras offering oblations into it, the exceedingly energetic Sarabhanga entered into the fire. The fire consumed the down, hair, old skin, bones, flesh and blood of that high-souled one. (Anon) Sarabhanga became a youth resembling fire; and rising from the flame, he appeared splendid. And proceeding past the regions of high-souled sages sacrificing with fire, as well as of the celestials, he ascended those of Brahma. And that one of pious acts done on earth—that best of the twice-born race—saw the grand-father, in company with his followers. And the grand-father also, beholding that Brahmana, rejoiced greatly, and said,— "Hail!"
After Sarabhanga had ascended heaven, ascetics in bodies, assembled together, presented themselves before Kakutstha; Rama of flaming energy. And Vaikhanasas, and ValakhilyaS, and Sanprakhalas, Marichipas, AÇmwakuttas in numbers, and those ascetics, Patraharas, and Dantolukhalas, Unmajjakas next, and Gatracayyas, and AÇayyas and AnavakaÇikas, those ascetics, Salilaharas, Vayubhaksbas after them, AkaÇanilayas, SthandilaÇayis, Urddhavasis of controlled senses, and Ardrapattavasas given to Japa, practising penances, and engaged in performing the five kinds of austerities—all furnished with the grace that comes of spiritual energy, and all firmly concentrated in Yoga—these ascetics presented themselves before Rama in the asyhim of Sarabhanga. And coming before Rama, the foremost of those practising righteousness, those sages conversant with morality,—met in a body, said unto that pre-eminently virtuous one, "A mighty car-warrior, thou art the foremost person of the Ikshwaku race and the world; as well as their lord,—even as Maghavan is the lord of the celestials. Famous over the three worlds in high worth and prowess, in thee are found truth and virtue in profusion and obedience unto the mandate of thy sire. O lord, it behoves thee cognizant of virtue and attached unto it, to forgive us for what we as suiters say unto thee. The sin, O lord, of that monarch is mighty that taketh a sixth part of the subjects' incomes, but doth not protect them as sons. But he that, setting his heart on protecting the people, doth ever carefully protect all the inhabitants of his dominions, like his own life or like his son dearer unto him than life itself, reapeth, O Rama, enduring renown extending over many years, and (at length) attaining the regions of Brahma, is glorified there. The king that protects his subjects righteously, is entitled to a fourth part of the great religious merit that is reaped by an ascetic subsisting on fruits and roots. O Rama, this many Brahmanas—this great body of men that have assumed the Vanaprastha mode of life, although having thee for their lord, are being sorely troubled by Rakshasas, as if they had none. Come and behold the bodies of innumerable ascetics of pure hearts that have in various ways been slaughtered by Rakshasas in the forest. And great is the worry that is experienced by the dwellers on the river Pampi and the Mandakini as well as those that reside in Chitrakuta. We cannot bear the terrible affliction of the ascetics in the forest at the hands of Rakshasas of dreadful deeds. Therefore, for obtaining refuge, have we come before thee who art the refuge (of all). Do thou, O Rama, deliver us all, who are being exceedingly afflicted by the rangers of the night. O hero, we have no greater refuge on earth than thyself. Do thou, O king's son, rescue us all from Rakshasas." Hearing these words of the sages and ascetics, that righteous-souled one addressed them, saying, "It doth not behove you to speak thus. I should be commanded by the anchorets. I have entered the forest solely with a view to my own purpose. I have entered this forest in obedience to the mandate of my father, with the object (at the same time) of putting an end to these ravages of the Rakshasas on you. I have at my own will come hither for securing your interest. Then shall my stay in the woods be crowned with mighty fruit. I wish to slay in battle the enemies of the ascetics. Let the sages and ascetics behold my prowess as well as that of my brother." Having been conferred a boon by the ascetics, that hero entered upon a noble undertaking, and accompanied by the ascetics, in company with Lakshmana directed his course to (the hermitage of) Sutikshna.
Rama accompanied by his brother as well as Sita went to the asylum of Sutikshna in company with the twice-born ones. And having proceeded far, and crossed many a stream of copious waters, Rama saw a holy peak towering high like the mighty Meru. Then those worthy scions of the Ikshwaku race—descendants of Raghu—with Sita entered the forest ever furnished with various kinds of trees. And having entered the dense forest abounding in blossoms and fruits and trees, Rama saw in a recess an asylum glittering with bark and garlands. There Rama duly addressed an ascetic seated in the lotus-attitude
Having been well entertained by Sutikshna, Rama in company with Sumitra's son, having passed away the night there, awoke in the morning. And arising in due time, Rama along with Sita, bathed in cool waters odorous with the aroma of lotuses; and having in proper time duly worshipped Fire as well as the deities, in that forest containing abodes of ascetics, Rama, Lakshmana and Videha's daughter, their sins purged off, seeing the sun risen, approached Sutikshna and spoke unto him these mild words, saying—O Reverend sir, we have stayed here pleasantly, being excellently ministered unto by thee. We greet thee, and go away. The ascetics urge speed upon us. We hasten to view the collections of asylums that belong unto the holy sages inhabiting the forest of Dandaka. Now we crave thy permission along with that of these foremost of anchorites, steady in virtue, crowned with asceticism and self-controled, resembling smokeless flames. And we intend to set out ere the sun, like unto a low-sprung one that hath attained to auspicious fortune through evil ways, with rays incapable of being borne, shines too fiercely." Having said this, Raghava along with Sita and Sumitra's son bowed down unto the ascetic's feet. And as they touched his feet, that best of ascetics, raising Rama and Lakshmana up, embraced them closely and said, "O Rama, go thy way safely, in company with Sumitra's son and this Sita that followeth thee like a shadow. Behold the beauteous asylums, O hero, of these pure-spirited ascetics inhabiting the forest of Dandaka. Thou wilt see blossoming woods garnishod with fruits and roots, containing goodly deer, and mild feathered tribes; tanks and pools laughing with blown lotuses, containing pleasant waters, and abounding in Karandavas; charming mountain-springs; and romantic forests picturesque with peacocks. Go, O child; and go thou also, O Sumitra'a son. And come again to my asylum after having seen these." Thus addressed, Kakutstha along with Lakshmana, having gone round the ascetic, prepared for departing. Then Sita of expansive eyes handed to the brothers excellent quivers, bows and shining swords. Then fastening the graceful quivers, and taking the sweet-sounding bows, both Rama and Lakshmana issued from the hermitage. And permitted by the Maharshi, the Raghavas furnished with grace, equipped with bows and scimitars, swiftly set out along with Sita.
When the son of Raghu had set out with Sutikshna's permission, Sita addressed him in affectionate words and convincing speech, saying,—"Although thou art great and followest the narrow way (of righteousness), yet thou art on the eve of entering into unrighteousness. But thou couldst by refraining from action, eschew this unrighteousness that springs from an evil begot of desire. This evil begot of desire is threefold. One prominent evil is falsehood, and both the others are of weightier significance, —association with others' wives, and vindictiveness without any (basis of) hostility. Falsehood, O Raghava, hath never been thine, nor can it ever be thine (in the future). Nor yet, O foremost of men, canst thou ever even in fancy be (guilty of) going after others' wives, which marreth all religious merit. These, O Rama, are by no means in thee. O King's son, thou ever and a day directest thy attentions unto thy own wife. And thou art righteous and truthful and doest the will of thy sire. In thee are established virtue and truth—and every thing; and by help of thy conquered senses, thou, O mighty-armed one, art capable of bearing everything. And, O thou of a gracious presence, thine is control over sense. The third evil that leads men through ignorance to bear hostility towards others without any (cause of) hostility, is now present (unto thee). Thou hast, O hero, for the protection of the saints dwelling in the forest of Dandaka, promised the slaughter of Rakshasas in battle. And it is for this reason that equipped with bows and arrows, thou hast along with thy brother set out for the forest known as Dandaka. Seeing thee set out, my mind reflecting on thy truthfulness as well as thy happiness in this world and welfare in the next, is wrought up with anxiety. And, O hero, I do not relish this journey to Dandaka. Thereof I will tell thee the reason. Do thou listen to me as I tell thee. Bearing bows and arrows in thy hands, thou hast come to the wood along with thy brother; and (it may well happen) that seeing grim rangers of the forest, thou mayst discharge thy shafts. And even as the vicinity of faggots increases the energy of (ire, the proximity of (the bow) enhances the strength and energy of the Kshatriya. Formerly, O long-armed one, in a sacred wood haunted by beasts and birds, there lived a truthful ascetic of a pure person. Intending to disturb his austerities, Sachi's lord, Indra, bearing a sword in his hand, came to the asylum in the guise of a warrior. And in that asylum, that excellent scimitar was deposited as a trust with that righteous person practising asceticism. Receiving that weapon, that ascetic intent upon preserving his trust, rangeth the forest, maintaining his faith. And intent upon preserving his trust, he goeth nowhere for procuring fruits and roots without that sword deposited with him as a trust. Constantly carrying the sword, by degrees, the ascetic, foregoing all thoughts about asceticism, had his mind involved in fierce sentiments. Thus in consequence of bearing that weapon, that ascetic taken up with fierce thoughts, losing his sobriety and led astray from righteousness, went to hell. This ancient story anent the carrying of arms, asserts that even as fire worketh change in a piece of wood, the presence of arms worketh alteration in the mind of him bearing them. From affection and the high honor in which I hold thee, I merely remind thee of this matter. I do not teach thee. Equipped with bows as thou art, thou shouldst renounce all thoughts of slaying without hostility the Rakshasas residing in Dandaka. Without offence none should be slain.—It is the duty of Kshatriya heroes by means of their bows to protect persons of subdued souls, come by any calamity. Where are arms? And where is the forest? Where is Kshatriya virtue? And where is asceticism? These arc opposed to each other,—let us, therefore, honor the morality that pertains to this place. From following arms, one's sense gets befouled and deformed. Again going to Ayodhya, thou wilt observe the duties of Kshatriyas. Then my mother-in-law and father-in-law shall experience enduring delight, if, having renounced the kingdom, thou lead the life of an ascetic. Interest springs from righteousness; and happiness also results therefrom. One attains everything through righteousness—in this world the only substantial thing. Repressing self by diverse restrictions, intelligent people attain righteousness; but virtue crowned with felicity, is incapable of being attained by following pleasure. O mild one, ever cherishing thy heart in purity, do thou practise piety, in the wood of asceticism. Everything—the three worlds—are truly known unto thee. I have spoken this through feminine fickleness. Who can speak of righteousness unto thee? Reflecting on and understanding things, do thou along with thy younger brother speedily do what thou likest."
Hearing Vaidehi's words spoken through high regard (for her husbands Rama with his energy enhanced, answered Janaka's daughter, saying, “O noble lady, thou hast spoken mild words fraught with worth and profit; and, O Janaka's daughter versed in virtue, thou hast expounded the duties of Kshatriyas. What, O exalted one, shall I say? Thou hast thyself by thy words (furnished an answer to what thou hadst said). Kshatriyas wear bows in order that the word 'distressed' may not exist (on earth). O Sita, those ascetics of severe vows that are beset with perils in Dandaka, having personally come unto me, who am their refuge, have sought protection at my hands. Always dwelling in the forest, subsisting on fruits and roots, they on account of Rakshasas of cruel deeds, do not, O timid one, attain ease. These ascetics are devoured by terrible Rakshasas) living on human flesh. Being eaten up (by the Rakshasas), the anchorites living in the forest of Dandaka—those best of the twice-born ones— said unto us—'Be thou gracious unto us.' Hearing those words of theirs which fell from their lips, I, resolving to act in accordance with their request, said,—'Be ye propitious.' This is surpassing shame unto me that such Vipras who themselves are worthy of being sought, seek me. What shall I do? I said this in the presence of those twice-born ones. Thereat all those that had come, said, 'We have been, O Rama, immensely harassed in the forest of Dandaka by Rakshasas wearing shapes at will. Do thou deliver us. These irrepressible Rakshasas living on human flesh vanquish us at the time of Homa, and on the occasions of Parvas, O sinless one. Of the saints and ascetics afflicted by the Rakshasas, who are on the search for their refuge, thou art our best refuge. We can by virtue of the energy of our asceticism easily destroy the rangers of the night; but we are loath to lose our asceticism earned in a long time. O Raghava, our austerities are constantly disturbed, and we can hardly perform them. Therefore, although sore afflicted and devoured by the Rakshasas dwelling in the forest of Dandaka, we do not cast our curse on them. Thou along with thy brother art our protector: thou art our master in this forest.' Having heard these words, I promised my perfect protection unto the saints in the forest of Dandaka, O daughter of Janaka. Having promised, I living cannot violate my vow concerning the ascetics; verily truth is ever dear unto me. I had rather renounce my life, or thee, O Sita, along with Lakshmana,—but by no means my promise made, especially unto Brahmanas. O Videha's daughter, the protection of the saints is incumbent on me even without any representation,—and what (shall I say) when I have promised the same? Thou hast spoken this unto me through affection and friendship. I have been well pleased with thee, O Sita. One doth not instruct another that one doth not bear affection to. O beauteous damsel, (what thou hast said) is worthy of both thy love and thy race. " Having said these words unto Mithila's princess, the beloved Sita, the high-souled Rama, equipped with bows, along with Lakshmana, directed his steps towards the inviting woods of asceticism.
Rama went first; in the middle, Sita; and bearing a bow in his hand, Lakshmana went in their wake And they went with Sita, seeing many mountain-peaks, and forests, and delightful streams, and Chakravikas, haunting river islets, and tanks with lotuses containing aquatic birds, and herds of deer, and horned buffalos maddened with juices, and boars, and elephants— foes to trees. Having proceeded a long way, when the sun was aslant, they together saw a delightful tank measuring a yojana, fifed with red and pale lotuses, graced with herds of elephants, and abounding in aquatic cranes, swans and Kadanivas. And in that tank containing charming and pleasant waters, they heard sounds of song and instrumental music; but no one was seen there. Thereat, from curiosity, Rama and Lakshmana—mighty car-warrior—asked an ascetic named Dharmabhrit, saying, "Hearing
Having entered the asylum, Raghava's younger brother, Lakshmana, coming to a disciple of Agastya, spoke unto him, saying, "There was a king, named DaÇaratha. His eldest son, the strong Rama, hath come (to this asylum) along with his wife, Sita, for seeing the ascetic.—Named Lakshmana, I am his younger brother, obedient and devoted to him.—Thou mayst have heard of it. Having entered this horrid forest, in consonance with the mandate of our sire, we desire to see the reverend one. Tell this unto him." Hearing Lakshmana's words, that ascetic, saying. "So be it!", entered the chamber of the sacrificial fire, for the purpose of communicating (the news unto Agastya). Entering in, Agastya's beloved disciple, with joined hands communicated unto that foremost of ascetics, incapable of being repressed,
Rama, I am pleased with thee; good betide thee! And, O Lakshmana, I am gratified by thee. Ye are in trouble in consequence of the great fatigue that ye have undergone on the way. And Janaka's daughter, the noble Maithili, is evidently eager (for rest). Of tender years and unknown to hardship, she hath come to the forest rife with troubles, being urged by the love she bears unto her lord. Do thou, O Rama, conduct thyself so, that Sita may find a pleasant time of it. By following thee to the forest, it is a hard task that she is performing. O son of Raghu, this hath been the nature of the fair sex from the commencement of creation, that they gladden him that is well off, and forsake a person in adversity. And women imitate the instability of lightning, the sharpness of weapons,and the celerity of Garuda and the wind
As he was proceeding to Panchavati, Raghu's son saw a huge-bodied vulture of terrible prowess. And seeing him in the forest, the exalted Rama and Lakshmana, as they were conversing With each other, knowing the bird to be (in reality) a Rakshasa, asked him, saying, "Who art thou?" Thereupon, in soft and sweet words, he, pleasing them, said, "My child, know me for a friend of thy father." Knowing him to be a friend of his sire, Raghava paid him homage, and enquired for his name and lineage. Hearing Rama's words, he mentioned his own lineage, and related the origin of all beings. "O mighty-armed one, I shall describe (unto thee) from the very beginning the (history of) those that were Prajapatis in days of yore. Listen, O Raghava. Of these, the first is Kardama, then Vikrita, and then Sesha, Sancraya, the powerful Vahuputra, Sthanu, Marichi, Atri, the mighty Kratu, Pulastya, Angira, Pracheta, Pulaha, Daksha, Vivaswat, Arishtanemi, O Raghava, and the exceedingly energetic KaÇyapa. These had the west. The Prajapati Daksha, it hath been heard by us, O Rama, had sixty famous and illustrious daughters. Of these KaÇyapa wed eight, with elegant waists;—Aditi, Diti, Danu, Kalika,
Then repairing to Panchavati filled with various animals and beasts of prey, Rama remarked unto his brother of flaming energy, "(Now) we have come to the place to which we had been directed by the ascetic. This, O amiable one, is Panchavati furnished with blossoming woods. Do thou cast thy eyes around this forest, and (ascertain) what spot shall suit our asylum. Do thou find out such a place in the vicinity of a tank where thyself Sita and I may dwell happily, which is graced with the garniture of woods and delightful with liquid lapses, and whose neighbourhood yields fuel, flowers, KuÇa and water." Thus addressed by Rama, Lakshmana with joined hands, said unto Kakutstha in the presence of Sita, "O Kakutstha, even if I were to stay with thee for an hundred years, I shall remain thy servant. Thyself selecting some beauteous spot, do thou tell me—'Construct (an asylum).'" Well pleased with the words of Lakshmana, that highly effulgent one, after due reflection, selected a site having every recommendation. Going to that romantic spot for rearing an asylum, Rama, taking the hand of Sumitra's son in his, said unto him, "This place is level, graceful, and surrounded with blossoming trees. Do thou duly construct an asylum at this spot. Hard by is seen a beautiful pool, embellished with lotuses, resembling the sun, and breathing balmy perfume. And, as told by that pure-hearted ascetic, Agastya, this is the graceful Godavari, bordered by flowering trees;—swarming with swans and Karandavas, delighted with Chakravakas; thronged with herds of deer
As the high-souled Raghava was dwelling there peacefully, after autumn had departed, the welcome winter commenced. And it came to pass that once on a time, when the night had passed away and day broke, that son of Raghu went to the romantic river Godavari for performing his bath. And as the humble son of Sumitra Rama's puissant brother bearing a water pitcher in his hand was following Rama along with Sita at his back, the former said unto Rama, "O sweet-speeched one, now is come that season which thou hast ever held dear; and as if decorated by which comes on the entire auspicious year. Now people have their persons rendered rough from dew; the earth is replenished with corn; water is difficult of being used; and fire becomes enjoyable. And men having worshipped the gods and the Pitris by celebrating Agrayana on the occasion of partaking new rice, have at this season, their sins purged off. The provinces overflow with food, and abound in milk and articles prepared there- from; and kings bent on conquest, range about for surveying them. And on the sun having veered steadily to the quarter presided over by the Destroyer
Having bathed, Rfima, Sit! and Sumitri’s son went to their own asylum from the banks of the Godavari. Arriving at the asylum, Raghava along with Lakshmana, performing his morning devotions, entered the cottage. And honored of the Maharshis Rama happily dwelt in that cottage; and seated with Sita that mighty-armed one looked like the Moon in conjunction with Chitra. And he carried on various converse with his brother Lakshmana. As Rama was thus seated with his mind engrossed in that talk, A Rakshasi came to that region at her will. And that one named Surpanakha, sister unto the ten-necked Rakshasa, coming upon Rama, saw him like a celestial, having a leonine chest, mighty-arms, and expansive eyes resembling lotus leaves, with the powerful gait of the elephant, wearing a head of matted locks, with a resplendent countenance, bearing regal marks. And beholding Rama dark-blue like the lotus, and becoming like Kandarpa himself, and resembling Indra, the Rakshasi was maddened with desire. Rama was graced with a beauteous countenance, that Rakshas had a hideous face; Rama had a slender waist, she had a huge abdomen; he had expansive eyes, she had terrible eyes; he was gifted with an elegant head of hair, she had coppery hair; Rama was of a dear presence, she was of an unsightly presence; Rama had a sonorous voice, she had a hedeous voice; Rama was youthful, the Rakshasi was an old hag; Rama had mellifluous accents, she had harsh accents; Rama was ever abiding by justice, she was unruly; Rama was handsome, she was ugly. That Rakshasi being wrought up with passion addressed Rama saying "Wearing matted locks, and equipped with bows and arrows, why hast thou along with thy wife come to this region haunted by Rakshasas? It behoveth thee to say what the object of thy visit is." Thus accosted by the Rakshasi, Surpanakha, that subduer of his foes from sincerity of disposition began to relate everything:—"There was a king named DaÇaratha endeued with the prowess of a celestial. I am his eldest son known among men by the name of Rama. This is my younger brother (named) Lakshmana, (ever) serving me. This is my wife, known by the name of Sita. Commanded by my father and mother, I in obedience to their mandate, desirous of acquiring religious merits, have for the purpose of securing righteousness, come to this forest for dwelling here. I also am anxious to know thee. Whose daughter art thou? And what is thy name, and what is thy lineage? Possessed of a captivating form, thou appearest to me as a Rakshasi. Tell me truly why thou hast come here." Hearing these words the Rakshasi, afflicted with lust, said, "Listen, O Rama. I will relate everything truly, I am a Rakshasi, capable of wearing shapes at will. My name is Surpanakha. Striking terror into the hearts of all, I range this forest alone. My brother is named Ravana.
With a smile, Rama jestingly addressed Surpanakha who had been ensnared in the noose of love, in soft words, saying, "Gentle one, I am already wedded; this is my beloved wife. To females like unto thee co-wife-hood is exceedingly miserable. This young brother of mine is good-looking, and is of an excellent character; he is graceful, and is still unwived. The powerful one is named Lakshmana. He hath not yet tested the pleasures of a wife's company, and is desirous of having a spouse. And he is youthful and of an inviting presence. He will become a fit husband for thee, considering this thy beauty. O thou of expansive eyes, seek this brother of mine as thy husband, even as the solar beam seeks Meru. (By doing so), thou O supremely beautiful damsel, wilt not have to fear a co-wife." Having been thus addressed by RAma, the Rakshasi intoxicated with lust, at once leaving Rama, spake unto Lakshmana, saying, "I am fit to be thy wife possessed of transcendental grace, having regard to this beauty of thine. And with me thou wilt happily range these Dandakas." Thus accosted by the Rakshasi, Sumitri's son, Lakshmana versed in speech, with a smile appropriately observed unto Surpanakha, "Why wishest thou to be the servant of me who am a servant myself?
Seeing his sister deformed, and covered with blood, fallen on the ground, the Rakshasa, Khara, fired with wrath asked her, saying, "Arise! Leave off fear and amazement. Tell me plainly by whom thou hast been thus deformed. Who is it that with his finger-end hath by way of sport hurt a black venomous snake that was innocent? He that coming in contact with thee hath to-day drunk virulent poison, winding a fatal noose round about his neck, knoweth it not through ignorance. Endowed with strength and prowess, ranging about at will, wearing shapes at pleasure, and resembling the destroyer himself, going to whom hast thou come by this condition? Who among the gods, Gandharbas or creatures or the high souled saints is of such mighty energy as to have deformed thee? In this world I do not see him that would do me wrong. Even as a crane afflicted with thirst appropriated milk mixed in water (leaving the latter out), so by means of fleet and life destroying shafts will I among the immortals take the life of that chastiser of Paka, the thousand-eyed mighty Indra. The frothy blood of whom, having his marrow pierced (by me) and slain by me in battle, doth the Earth wish to drink? Tearing off flesh from the corpse of whom slain by me in conflict, shall the birds so joyfully feed on it? Him, whom I shall wrong mightily, neither the gods, nor the Gandharbas, nor the PiÇachas
Then the grim Surpanakha, coming to Raghava's asylum pointed out to the Rakshasas those brothers in company with Sita. And they saw the mighty Rama seated in the cottage in company with Sita, and ministered unto by Lakshmana. And seeing her, as well as the Rakshasas who had come, Rama remarked unto his brother, Lakshmana of flaming energy, saying, "O Sumitra's son, do thou for a while guard Sita. I shall slay these that have come to this asylum here." Hearing these words of Rama versed in the knowledge of self, Lakshmana honored his speech by saying, "So be it." And the righteous Raghava strung his mighty bow decked with gold; and addressed the Rakshasas, saying, "We that have entered into this untractable forest of Dandaka in company with Sita are the sons of DaÇaratha, the brothers, Rama and Lakshmana. Why do you intend to do injury unto us. Subsisting on fruits and roots, having our senses under control, carrying on asceticism and leading a Brahmacharya life, we are passing our days in the forest of Dandaka. It is to destroy you, wicked, and troublesome that I equipped with the bow have come here at the desire of the saints. Stay there content you should not move further. If you have a care for your lives, desist, ye rangers of the night." Hearing those words of his, those fourteen grim Rakshasas bearing darts in their hands, exceedingly enraged, with their eyes reddened, breathing high spirits, harshly said unto the sweet-speeched Rama, having his eyes reddened, whose prowess they had not seen before, "Having excited there our lord, the high-souled Khara, it is thou that shalt lose thy life no later than this day, being slain by us in battle. What power hast thou, being one, to stay before us many, in the field,—what shall I say of thy coping with us in conflict? In consequence of the parighas, darts, and pathifas discharged by our arms, thou wilt surely lose thy life, along with thy prowess, and this bow which thou pressest with thy hand." Having said this in wrath, those fourteen Rakshas uplifting their weapons and daggers rushed towards Rama and discharged darts at the invincible Raghava. Thereupon Kakutstha by means of shafts decked with gold, cut off those fourteen darts of theirs. Seeing this, that exceedingly energetic one, waxing highly enraged, took out fourteen narachas, whetted on stone, resembling the sun. And even as Satakratu hurls the thunderbolt, Raghava drawing his bow and taking his aim at the Rakshasas, let go those shafts. And those Rakshasas, their breasts pierced with vehemence, and themselves bathed in blood, fell down to the earth, like snakes dropping down from an ant hill. And with their breasts pierced, they, dripping with blood, deformed and deprived of their lives, lay on the ground like trees whose roots have been severed. Seeing them fallen on the ground the Rakshasi, beyond herself in wrath, approaching Khara, with her blood a little dried up, again in distressful guise threw herself on the earth, like a plant exuding gum. And in presence of her brother, she set up a mighty roar; and then her face grown pallid, she dropped tears, emitting cries. Seeing those Rakshasas slain in battle, Surpanakha again hastened (to her brother), and the sister of Khara, related detail the slaughter of those Rakshasas.
Seeing Surpanakha again lying on the ground, Khara in anger spake out unto that one, who had come to bring on evil, saying, "I had but recently commissioned for thy behoof those heroic Rakshasas living on flesh. Why then dost thou again weep? Bearing regard and attached unto me, and ever engaged in my welfare, they, assailed by others, are incapable of being slain; nor do they not obey my orders. What can it be? I would hear of the occasion owing to which again, crying 'Ah lord,' thou rollest on the earth like a serpent. Why dost thou beweep like one forlorn, while I thy lord, am living? Arise! Arise! Do not fear, cast off thy stupor." Thus addressed, and consoled by Khara, that irrepressible one, wiping her eyes, spoke unto Khara, "Having had my nose and ears cut off, I had come hither, covered with blood; and thou hadst consoled me. And thou also hadst despatched fourteen heroic Rakshasas, for my behoof, for slaying the terrific Raghava along with Lakshmana. But all those, bearing ill will (towards Rama), bearing darts and pathsas in their haads, have been slain in conflict by means of weapons penetrating into the vitals. Seeing those possessed of great speed, in a moment laid low on the ground,—as well as (witnessing) Rama's mighty deed, great fear hath taken possession of me. O ranger of the night, I am afraid, and agitated, and cast down. I have (at length) found in thee a refuge, seeing fear on all sides. Wilt thou not rescue me who am sinking in this ocean of grief, having sorrow for its alligators and affright for billows? And these Rakshasas, living on flesh who had arrived at that place, have been slain by Rama with sharpened shafts. If thou hast any kindness for me as well as those sons of Rakshasas and, O ranger of mght, if thou hast strength and energy to cope with Rama, do thou kill this thorn of the Rakshasas, who hath set up his dwelling in the forest of Dandaka. If thou do not to-day slay that destroyer of foes,
On being thus taunted by Surpanakha, Khara spoke these sharp words in the midst of the Rakshasas, "Arising from this thy humiliating censure, my wrath is beyond compare. I can not bear it, like salt-water cast on a sore. From my prowess I count not Rama who is a human being possessed of a frail life—him who slain by me shall to-day in consequence of his misdeed give up existence. Restrain thy tears, and remove thy fear. I shall despatch Rama along with his brother to the abode of Yama. Thou shalt, O Rakshasi, quaff on the ground the hot blood of Rama of evil life, slain by my axe." Overjoyed on hearing the words that dropped from Khara's mouth, she again through fickleness extolled that foremost of Rakshasas, her brother. At first reprimanded by her and then praised, Khara spoke unto his general, named Dushana, saying, "Do thou, O gentle one, array fourteen thousand of those Rakshasas, gifted with furious vehemence, ever following my wish, who never turn away from the field; who are hued like unto purple clouds, who revel in cruelty,
As those terrible and inauspicious forces were marching on, a mighty sable cloud with dreadful sounds began to shower down blood. And the steeds yoked to his (Khara's) car, gifted with great celerity, dropped down all of a sudden on the level high ways strewn with blossoms. A dark circle bordered with red, resembling that of charcoal, appeared in the vicinity of the sun. And a frightful vulture, having a huge body, approaching the banner, sat upon the upraised golden flagstaff. And beasts and birds having shrill voices, living on flesh, remaining near Janasthana, emitted various dissonant notes. And in the quarter lighted up by the fierce jackals having mighty voices, in dreadful cries presaged evil unto the Rakshasas. And terrific clouds surcharged with water and blood, and resembling elephants with rent temples, enveloped the sky. And a dense darkness appeared, capable of making one's hair stand on end, and no quarter was distinctly visible. And out of season, there appeared evening hued like a cloth soaked in blood. And facing Khara, terrible beasts and birds set up cries. Kankas, Gomayas and vultures, portending fear, began to cry. Ever inauspicious in war, jackals presaging evil, with their mouths belching forth flame, howled in the face of the forces. And comets, resembling parighas appeared beside the sun. That mighty planet Swarbhanu seized the sun when there was no parva. And the winds blew violently; and the sun was without lustre. And when there was no night, stars wearing the sheen of fireflies, began to fall. And in the tanks fishes and fowls were inert, and the lotuses were withered. And at that hour the trees were shorn of fruits and flowers; and without wind there arose dust dusky like clouds. And the parrots uttered wild notes—chichikuchi. And meteors of terrific aspects fell with loud noises. And the earth with her mountains, woods, and forests, shook. And as the intellegent Khara was roaring from his car, his left arm shook, and his voice fell, and as he surveyed around, his eyes moistened, and his head ached; yet through ignorance, he did not desist. Witnessing these mighty portents capable of making one's hair stand on end, Khara with a laugh, addressed the whole body of Rakshasas, saying, "Even as a strong person from prowess counts not a weak one, I do not dwell upon all these mighty portents, dreadful to behold, that have appeared. Even the stars will I bring down from heaven with my sharp shafts; and even Death will I engaged, bring to mortality. Without slaying Raghava puffed up with pride as well as Lakshmana, by means of sharp weapons, I return not (from the conflict). Let that sister of mine, for whom Rama and Lakshmana have had sense perverted, attain her desire, by drinking their blood. I had never before met with defeat in conflict. Ye have witnessed it. I do not speak a falsehood. Wrought up with rage, I shall slay in fight the sovereign of the celestials himself, going on his mad Airavata, with the thunderbolt in his hand,—what shall I say of those two, who are human beings? Entangled in the noose of death, that mighty army of the Rakshasas, hearing his challenge, experienced boundless enthusiasm. And anxious to see the encounter, there came high-souled saints, and celestials, and Gandharbas, and Siddhas, with the Charanas. And these pious ones assembled, spoke unto one another, "Welfare unto those cows, and Brahmanas, and those that are prized by the worlds! As the discus-handed Vishnu vanquished the foremost Asuras, may Raghava rout in battle those rangers of the night, the progeny of Pulastya! And saying this as well as various other things, the supreme saints and the celestials stationed in the sky conceiving curiosity (as to the issue of the conflict), beheld the host of those Rakshasas, whose days had been numbered. Then impetuously Khara issued in his car from the van of the army.
When Khara of fierce prowess had come to the asylum Rama in company with his brother saw all those evil prognostics. And beholding those dreadful portents, Rama exceedingly distressed, apprehending some calamity to the Rakshasas, observed unto Lakshmana, "O mighty armed one, behold these great presages that have taken place, capable of annihilating all beings, and which have for their object the utter extermination of the Rakhasas! Yonder threatening clouds of assinine sable, showering down blood and uttering loud sounds are ranging the welkin. And, O discerning one, rejoicing at the prospect of my fight, all these arrows emit smoke, and my bows plaited on the back with gold, are restless. Meseems from the noise of the wild birds that impending on us is danger and uncertainty to life. Without doubt, there shall take place a mighty conflict. At this critical time, my arm shaking momentarily, betokens, O hero, victory unto us, and defeat unto the enemy. And thy face appeareth pleasant with a delightful lustre. O Lakshmana, the pallid face of those that prepare for conflict, auger shortening of life. We can hear the shouts of the Rakshasas as they roar, as also the blasts of the trumpets of those doomed to be wounded blown by Rakshasas of remorseless deeds. A considerate person that wisheth for his welfare, apprehending peril, should prevent disaster ere it arrives. Therefore bearing arrows in thy hand, and equipped with thy bow, do thou, taking Videha's daughter, take refuge in the mountain cavern, covered with trees and difficult of access. That thou shouldst act contrary to my words, is what I do not wish. Swearing by my feet, go thou without delay, my brother. Thou art both strong and a hero: Thou canst, without doubt, slay these (Rakshasas). But I wish to slay all these rangers of the night myself." Thus accosted by Rama, Lakshmana, taking arrows and a bow, took refuge in an inaccessible cave along with Sita. Thereupon, saying, "Ah! we have spoken it sharp," Rama put on his mail. And adorned with that mail resembling fire Rama appeared in the dark like a mighty flame streaming up. And uplifting his bow, and taking his arrows, that powerful one stood there, feeling all directions with the twangs of his bow-string. Then the high-souled gods and Gandharbas, Siddhas and Charanas came there, with the intention of witnessing the fight. And high-souled saints of the world, and the foremost Brahmarshis, of pious acts, coming together, spoke unto one another, saying, "Hail to cows and Brahmanas, and all those in whom are established the worlds! May Raghava vanquish in fight those rangers of the night, the progeny of Pulastya, even as the discus-handed Vishnu routed in battle the foremost Asuras!" Having said this, they again spoke, eying one another, "There are fourteen thousand of the Rakshasas of dreadful deeds, while the righteous Rama is single. How can fight take place (between two such parties)?" Having said this, the Rajarshis, Siddhas, multitudes of the beet of the twice-born ones, and celestials stationed in the sky were moved with curiosity (as to the issue of the conflict). Then seeing Rama filled with energy, remaining in the field, all beings from fear experienced great pain. And the peerless grace of Rama of energetic deeds became like unto that of the high souled infuriated Rudra.
Coming to the asylum, Khara in company with those that went before him, saw that slayer of foes, the enraged Rama, holding his bow. And seeing him, Khara possessing a shrill voice, raising his bow, commanded unto the charioteer to drive towards Rama,—" Drive on!" At Khara's command, the charioteer drove the steeds to where the mighty-armed Rama stood alone, holding his bow. And seeing him (Khara) entered the field, all those rangers of the night—the counselors—uttering mighty shouts, environed him round. And Khara stationed on his car in the midst of Rakshasas appeared like red bodied one risen in the midst of the stars. Then in battle Khara, afflicting Rama of incomparable energy with a thousand shafts, uttered a tremendous roar. Then all the rangers of the night, waxing exceeding wroth, showered various weapons on that terrible bowman, the invincible Rama. And wrought up with rage, the Rakshasas in battle assailed him with iron clubs, and darts, and prasas, and swords, and axes. And resembling clouds (in hue), the exceedingly strong Rakshasas, having huge bodies, darted towards Kakutstha by means of steeds and cars. And mounted on elephants resembling mountain-peaks, numbers of Rakshasas, intent upon slaying Rama in battle, showered arrows on him, as mighty clouds pour down showers on the monarch of mountains. And Rama was hemmed in by all those fierce-looking Rakshasas even as in the evening Mahadeva is surrounded by his courtiers. And as the ocean resisteth the tide of a river, Raghava by means of arrows resisted the weapons discharged by the Yatudhanas. As a mighty mountain, assailed by the thunderbolt, doth not feel pain, Rama, having his person pierced by terrible flaming weapons, did not feel pain. And pierced, and with his person covered with blood, Rama, the descendant of Raghu, resembled the sun enveloped in evening clouds. And seeing him single, surrounded by many thousands, the Gods, Gandharbas, Siddhas, and supreme saints became sorrowful. Then Rama getting enraged, bringing his bow to a circle, discharged sharpened shafts by hundreds and by thousands. And as if in sport, Rama in the conflict shot irrisistible (shafts) furnished with Kanka feathers, and decked with gold, irrisistible, capable of inflicting extreme pain, and resembling the noose of Death. And sportively discharged by Rama, those arrows deprived the Rakshasas of their lives, like the noose forged by death. And piercing the persons of the Rakshasas, those arrows, soaked in blood, going up to the sky, appeared with the splendour of flaming fire. And innumerable shafts, exceedingly fierce, capable of depriving the Rakshasas of their lives, were let go from the circle of his bow. And with those Rama severed bows, in battle by hundreds and by thousands and flag ends, and shields, and mail, and many arms with embellished hands, resembling the trunks of elephants. And the arrows of Rama discharged from the string pierced and cut off steeds mailed in gold, yoked unto cars, together with the charioteer; and elephants with their riders; and horsemen with horses. And slaying foot-soldiers, he despatched them to the abode of Yama. And cut off with nalikas and, narachas, and sharp-pointed vikirnas, the rangers of the night uttered dreadful howls of distress. And like a withered wood afflicted by fire, that host harassed by the various marrow-piercing
Finding his own forces slaughtered, the mighty-armed Dushana speedily ordered five thousand Rakshasas, gifted with tremendous velocity, difficult of being approached, who never turned from the field. And from all sides they incessantly showered darts and patticas, and scimitars, stones, and trees, and shafts. Thereupon by means of shafts the righteous Raghava resisted that mighty destructive shower of trees and stones. Resisting that shower, Rama with his eyes staring, and resembling a bull, flew into a great rage, for the purpose of slaying the whole body of Rakshasas. Then influenced by wrath, and flaming in energy he on all sides covered the army along with Dushana with arrows. Then the general, Dushana, destroyer of enemies, getting wroth, opposed Raghava with arrows resembling thunderbolts. Then heroic Rama highly angered, severed his (Dushana's) mighty bow with shafts sharp as razors, and slew his four horses by means of as many shafts. And having slain the steeds, he (Rama) cut off the head of the charioteer by means of a crescent-shaped weapon, and pierced the (Rakshasa Dushna) in the breast with a brace of shafts. His bow cut off, his steeds together with the charioteer slain, and himself deprived of his car, he (Dushana) took a parigha resembling a mountain peak, able to make one's down stand on end plated with gold, capable of afflicting celestial hosts, studded with sharp iron sankus, and graced with the fat of foes;—of the touch of a thunderbolt, able to pierce the persons of enemies.
As Khara was advancing before Rama, that leader of the army named TriÇira, approaching him, said, "Do thou employ me, who am possessed of prowess; and thyself desist from this rashness. Behold the mighty-armed Rama brought down in battle. I swear (unto thee) truly; I touch this weapon, (to say) that I will slay Rama, who deserves to be slain by all the Rakshasas. Either I shall prove his death in battle, or he shall prove mine. Restraining thy martial ardour, do thou for a while become a witness. Either, joyed in consequence of Rama being slain, thou shalt repair unto Janasthana; or I being slain, thou shalt enter the field (against him)." Thus satisfied by TriÇara, from his desire to meet with death, the latter, on being permitted with "Go," proceeded towards Rama. And like a hill with three summits, TriÇira rushed towards Rama on an effulgent car yoked with steeds. And as a mighty cloud pours down shower, (TriÇira) discharging vollies of shafts, uttered a roar resembling the sound of a wet kettledrum. And seeing that the Rakshasa TriÇira was advancing, Raghava resisted (his attack) by discharging sharpened shafts. And that encounter of those exceedingly powerful ones, Rama and TriÇira was fierce, like unto that between a lion and an elephant. Then struck on the forehead by a brace of shafts shot by TriÇira, the wrathful Rama enraged, and inflamed with anger, said, "Ah! such is the strength of the heroic Rakshasas! I have been wounded in the forehead with shafts resembling flowers. Do thou also take the arrows shot from my bow." Saying this, (Rama) enraged, and influenced by wrath, wounded TriÇira in the breast with fourteen arrows. And that energetic one by means of four shafts having their joints bent, brought down his four steeds. And by means of eight arrows (Rama) laid low the charioteer from the front of the car. And Rama with a shaft severed his upraised standard. Then as that ranger of the night was descending from his broken car, Rama pierced his breast with arrows,—and thereat he was stupified. Thereupon, that one of immeasurable prowess, out of anger by means of three shafts possessed of celerity, brought down TriÇira's three heads. And that ranger of the night present in the field, afflicted by the shafts of Rama, after his heads had fallen first, fell, vomitting smoking gore. And the Rakshasas remaining after the rest had been slain, belonging unto Khara' s original forces losing heart, began to flee like deer terrified at a hunter. And seeing them fly, Khara waxing wroth, swiftly making them desist, darted towards Rama, like Rahu darting towards the Moon.
Seeing Dushana slain in fight along with TriÇira, Khara, witnessing Rama's prowess, was filled with fear. And seeing that irrisistible Rakshasa host—even Dushana and TriÇira—slain by the mighty Rama alone, and seeing the great courage that was made in the army, that Rakshasa, Khara, was seized with despondency. Then as Namuchi advances against Vasava, Khara stretching his powerful bow, advanced against Rama. And Khara hurled at Rama narachas reveling in blood, resembling infuriated venomous snakes. And repeatedly twanging his bow, Khara, mounted on his car, began to range the field, displaying his weapons through his acquired skill. And that mighty car-warrior covered all sides with his shafts. And seeing this, Rama of a tremendous bow with shafts incapable of being borne, and resembling tongues of flaming fire, entirely enveloped the welkin, even as a cloud poureth down showers. And with the sharpened shafts shot by Khara and Rama, the entire firmament on all sides was thronged. And as each enraged was engaged in coping with the other, the sun, enveloped in a net-work of shafts, did not appear. And as a mighty elephant is struck with the goad, Rama in the conflict attacked (his opponent) with nalikas and narachas and sharp-pointed vikirna. And as that Rakshasa sat on his car, bow in hand, all creatures saw him, as if he were the very Destroyer with the noose in his hand. And at this time Khara thought that Destroyer of all his forces, established in his manliness, the exceedingly powerful Rama to be overcome with fatigue. And seeing that one powerful like the lion, and gifted with the vigorous gait of the lion, Rama was not moved, as a lion seeing a puny deer (is not moved). And then as an insect falls into a flame, Khara mounting a mighty car, resembling the sun, approached Rama. And, displaying his lightness of hand, Khara severed the bow of the magnanimous Rama, with the arrow (fixed on it) at the place where it is grasped. Then taking up seven other shafts, resplendent like the thunderbolt of Sakra, Khara, enraged, sent them into (Rama's) main-joints, and then afflicting Rama of unparalleled energy with a thousand shafts, Khara sent up in that conflict a loud shout. And riven by the shafts discharged by Khara, Rama's mail resembling the sun fell to the ground. And pierced with those arrows, all over his body, and inflamed with rage, Raghava appeared in the field, like a smokeless flaming fire. Then that destroyer of foes, Rama, for compassing the end of his enemy, stringed another mighty bow, sending forth solemn sounds,—the redoubtable Vaishnava bow that had been conferred on him by the Maharshi. And uplifting that superior bow, Rama rushed against Khara. Then with shafts having bent knots and golden feathers, Rama, wrought up with rage, severed in battle Khara's standard. And on that exceedingly graceful golden standard being hewn down it seemed as if the sun dropped to the earth at the behest of the celestials. And thereat Khara, understanding the import of things, fired with wrath, pierced Rama's breast with five arrows, like one striking an elephant with a goad. And Rama on being pierced with a good many shafts discharged from Khara's bow, and having his body bathed in blood, was highly wroth. Thereupon that foremost of bowmen, and weilder of a mighty bow, taking six shafts, let them go, after aiming at them. And with one shaft he pierced Khara's head, with two his arms; and with three arrows headed like half-moons, Rama wounded Khara in the chest. Then that highly energetic one, influenced by anger, assailed the Rakshasa with thirteen narachas whetted on stone and with one that exceedingly powerful one, cut the yoke of the car, with four the four steeds, with the sixth the head of Khara's charioteer, with three the stout trivenu of the car, with two the wheel, and with the twelfth, severing as if in sport Khara's bow with his hand,
And to Khara deprived of his car standing with a mace in his hand, that exceedingly energetic one, Rama, preluding his speech with mildness, spake, "Backed by this mighty host abounding in elephants and horses and cars, thou hast done an exceedingly wicked deed, execrated by all the worlds. Even if one happen to be the lord of the three worlds, one given to troubling creatures, and who is cruel and engaged in wicked acts, can not exist. All persons destroy, like a snake that hath intruded itself, him that doth cruel deeds, hostile to the interests of every one. People delightedly behold the end of him that doing an action either from covetuousness or desire, doth not like a Brahmain wallowing a Karaka, see the consequence thereof. What, O Rakshasa, dost thou gain by slaughtering exceedingly pious ascetics engaged in righteous acts, living in the forest of Dandaka? Like unto trees whose roots have been reduced, cruel persons, execrated of men, who perpetrate iniquitous acts, do not exist long. And as a tree puts forth blossoms in season, the doer of sinful deeds, at the hour (of repentance) inevitably reaps their fruit in the shape of dreadful anguish, of the spirit). And, O ranger of night, as the effect of having taken rice mixed with poison, appears without delay, even so also people readily reap the fruit of their own acts. O ranger of the night, it is to take the lives of the perpetrators of dreadful sins, who wish ill unto men, that I the king have come. Today the gold-decked arrows discharged by me, piercing (thy body), shall enter into the earth, cleaving it, like serpents falling into an ant-hill. Slain in battle, thou shalt in company with thy army, follow those people practising piety, whom thou hast devoured in the Dandaka forest. Today let those great saints, who had formerly been slain by thee, stationed in the sky, behold thee slain (in turn) with my arrows, and inhabiting hell. Do thou strike as thou lik. And thou that art of an odious race, do thou put forth thy energy. Today I will bring down thy head, even as a palm falls to the ground." Thus addressed by Rama, Khara enraged and beyond himself with passion, with eyes reddened, replied, "O son of DaÇaratha, why having slain inferior Rakshasas in battle, dost thou praise thyself without reason? Those foremost of men that are puissant and powerful, do not, inflated with their energy, mouth (their own consequence). It is the mean-minded Kshatriyas of impure heads that magnify themselves among men, even as thou O Rama, dost. What hero, when the hour of his death hath approached, publishes in the field his own lofty lineage and sings his own hymn. As brass wearing the semblance of gold, displays its own defect on being heated,
Cutting off the mace with his shafts, Raghava attached unto righteousness with a smile said unto Khara these angry words, "Thou vilest of Rakshasas, this is the utmost of thy might, which thou hast displayed. Rendered more nerveless at my hands, in vain dost thou storm. Riven by my shafts, thy mace, belonging unto thee who art prolix in the matter of vocabulary, destroying thy confidence, hath saught the earth. And what thou hadst said,—'I will wipe the tears of the Rakshasas that have been slain,' hath also proved false. As Garuda stole ambrosia, will I deprive thee, O Rakshasa, who art base, of a mean disposition and a false character, of thy life. To day the earth shall drink the blood vitiated with foamy bubbles, of thee, having thy throat severed, and riven by my shafts. Having all thy body covered with dust, and thy two arms lopped off, thou shalt, difficult to win, take thy nap, embracing the earth, like a damsel difficult to win. On thee, disgrace of Rakshasas, lying down, and being fast asleep, this Dandaka shall be refuge of those that shall resort to it for shelter. O Rakshasa, in thy Janasthana, with its (Rakshasas) slain by my shafts, ascetics shall fearlessly go about in the wood. Today Rakshasas, capable of exciting fear in others, rendered forlorn and with their friends slain, shall from fear, with their faces wet with tears, fly (this place). To day thy wives whose husband art thou of such a nature,—and who are of a like lineage (with thyself),—shall experience the sentiment of sorrow, and be deprived of their all. Thou of a cruel disposition, thou of ignoble soul, thou that art aye a thorn (in the side) of Brahmanas, it is for thee that ascetics, frightened and dispirited, have so long been pouring the clarified butter." As Raghava, influenced by anger, said this in the field, Khara from wrath, with accents rendered harsher, fell to censuring (Rama). "Thou art wondrous proud: and thou art fearless albeit fear is present unto thee. And come under the sway of death, thou dost not understand what should be said and what left unspoken. Those persons that have been fast bound by the noose of death, do not in consequence of their senses having ceased to perform their functions, descern what is proper and what improper." Saying this unto Rama, that ranger of the night (Khara), pursing his brows, espied a mighty sala hard by. And looking about him on all sides in the field for a weapon, he uprooted it, biting his nether lip. And raising up the tree with his arms, and uttering a roar, that exceedingly powerful one aiming at Rama discharged it, exclaiming,—"Dead thou art." And as it descended, the puissant Rama cut it off by means of a multitude of shafts, got into a mighty rage for the purpose of slaying Khara in battle. Then Rama perspiring, with eyes reddened in wrath, pierced Khara in battle with a thousand shafts. And blood mixed with froth gushed by the sides of the shafts, like torrents flowing from fountain in a hill
Then Akampana bestiring himself, speedily issuing out of Janasthana, spake unto Ravana, "0 king, a great many Rakshasa living in Janasthana, have been slain, and Khara also hath been slain in battle. I alone have with much difficulty managed to come here." Thus addressed, the ten-necked one, flaming up in energy, with his eyes reddened in wrath, said this unto Akampana, "Who, having his days numbered, hath ravaged the dreadful Janasthana? Who shall no more wend the way of all beings? Doing me a bad turn, Maghavan himself, or VaiÇravana, or Yama, or Vishnu, cannot attain happiness. I am the destroyer of the Destroyer himself; and I burn even very Fire. And I can bring death itself to mortality. I can by my impetus resist the force of the wind. And when enraged, I can by my energy consume the Sun and Fire." Thereat, Akampana, with joined hands, from fear replied to the ten-necked Ravana, in faltering words, beseeching courage. Thereat that foremost of Rakshasas, the ten-necked one, granted him courage. Then inspired with confidence, Akampana without fear spoke, "There is a son of DaÇaratha, youthful, resembling a lion
Seeing fourteen thousands of Rakshasas of dread deeds, together with Dushana, and Khara, and TriÇira, slain in battle by Rama single-handed, that one resembling clouds, Surpanaka, again fell to send up mighty sounds. And witnessing Rama's deeds, incapable of being performed by others, she, extremely agitated, went to Lanka, ruled by Ravana. And she saw the effulgent Ravana in front of his palace, surrounded by his counsellors, like Vasava surrounded by the Maruts; seated on a supreme golden seat resembling the sun, and like unto a flaming fire on a golden dais kept alive by sacrificial offerings; unconquerable by high-souled saints, celestials, Gandharbas and all creatures; terrible like the Destroyer with his mouth wide open; his persons containing scars
Then the woe begone Surpanakha, in high wrath spoke harshly in the midst of the courtiers, unto Ravana, given to railing loudly against all creatures, "Intoxicated with enjoyments, acting as thou wilt, and without any control whatever, thou dost not see that a dreadful disaster is impending. The subjects do not esteem a monarch that is given to sensual enjoyments, is intent upon satisfying his lust and is covetous like the fire in a cemetery. The king that doth not act at the proper time, finds destruction along with his kingdom and acts. Even as elephants shun the muddy river, do people shun from a distance, the ruler that doth not send out spies, who showeth not himself (unto his subjects), and who hath lost his independence. Like unto rocks in the sea, those monarchs that do not administer their dominions, that are not dependent, do not prosper. Having incurred the hostility of the gods, the Danavas and the Gandharbas of subdued souls and senses, how canst thou, who art fickle, and hast not employed spies, become the king? And, O Rakshasa, thou art childish and foolish; and doth not know what thou shouldst. How canst thou then become the king? O thou best of conquerers, those kings whose spies, exchequer and morality are not free, are like the common herd. It is because kings know distant dangers through spies, therefore they are styled far-sighted. I believe thou hast no spies, and that thy counsellors are common folks, since although Janasthana with thy kinsman is destroyed, yet thou takest it not to heart. Fourteen thousands of Rakshasas of dreadful deeds, with Khara and Dushana, have all been slain by Rama single-handed; Rama of untiring energy hath inspired the saints with courage; the Dandakas have been benefitted; and Janasthana hath been harassed. But thou, covetous and intoxicated and in the power of others, dost not understand that a great danger is overhanging (thee). People do not in times of peril assist a sovereign that is wrathful, stingy, intoxicated, haughty and deceitful. Even his own kindred slay a sovereign that sets inmense store by his own self, is of light worth, regards himself highly, and irascible. They do not serve him; nor do they fear when he intimidates them. Such an one is speedily dethroned; and reduced to poverty and becomes like a straw. Even dry wood may serve a purpose; or stone, or dust; but no purpose is capable of being served by a sovereign that hath been cast off his place. Like a cloth that hath been worn, like a garland that hath been trodden, a king that hath been dethroned, although able, is of no consequence. But a king that keeps his wits about him, understands everything, is of controlled senses, and grateful, and of virtuous character, endureth for ever. That king is honored by men, that sleeping with his eyes, is awake as respects his eye of duty, and (the effects of) whose anger and favor, are seen (by all). But, thou Ravana, who hast not by means of spies, acquainted thyself with the slaughter of Rakshasas, art of evil understanding and bereft of all these virtues, given to disgracing others, ignorant of the proper distribution of time and place,
SEEING Surpanaka speak harsh words in the midst of the courtiers, Ravana, being enraged, asked her, saying, "Who is Rama? And what is his prowess? And what his form? And what his power? And why hath he entered the forest of Dandaka, difficult to range? And what Rama's weapons, by means of which he hath slain the Rakshasas? And Khara hath been slain in battle, and Dushana and TriÇira. Do thou, O thou of a pleasing person, tell me the truth. And who hath deformed thee?" Thus addressed by the lord of the Rakshasas, the Rakshasi, transported with rage, commenced to duly narrate all about Rama. "Rama the son of DaÇaratha is long-armed, of expansive eyes, clad in bark and dark deer-skin, and like Kandarpa in grace. And drawing a bow resembling that of Sakra, decked with golden rings, he discharges blazing narachas, like unto serpents of virulent poison. I do not see in the field, Rama drawing his bow: I only see the host being slaughtered by a shower of shafts. And as Indra destroys (a field of) goodly crops, by pouring down hail stones, fourteen thousand Rakshasas of dreadful prowess, as well as Khara and Dushana were in a little over a moment slain with sharp shafts by Rama alone fighting on foot. And he hath reassured the saints, and after having been deformed, I alone from fear of slaying a woman, have been let off by the high-souled Rama knowing self. His brother is endeued with mighty energy, and in merit, is of equal prowess; and he is devoted to his brother, and beareth him regard; the puissant one is named Lakshmana. And wrathful and invincible and victorious, and powerful, and intelligent and mighty, (he) is Rama's right-arm—his life ranging externally. And Rama's virtuously wedded beloved wife, having expansive eyes, and a face resembling the full-moon, is ever to the welfare of her lord. And that fair-haired, fair-nosed, and fair-thighed illustrious one possessed of beauty, graceth the forest like a goddess,—as if a goddess of wealth herself. Of the lustre of burnished gold, with her finger nails reddish and projecting, and graceful, that surpassingly lovely wench is named Sita—the slender waisted daughter of Videha. And neither a goddess, nor a Gandharbi, nor a Yakshi, nor a Kinnari, had I seen before on earth, possessed of such beauty. He that shall have Sita for his spouse, and who shall be warmly embraced by her, shall live longer in the world than the Lord of celestials himself. That good-natured girl, unparalleled on earth in loveliness, who can well pride herself on her person, is a worthy wife for thee; and thou too art a fit husband for her. It is to bring over for thee that one of spacious hips, and a high and well-developed bust, that I had put forth my endeavours. But, O mighty-armed one I have been disfigured by the wicked Lakshmana. As soon as thou hast seen Vaidehi having a countenance resembling the full moon, thou shalt be afflicted with the shafts of Cupid. If it is thy purpose to have her for thy wife, at once stretch forth thy right leg, for attaining success. If, O lord of Rakshasas, thou relishest my speech, do thou then, O Ravana, without fear, do as I tell thee. Understanding their incapacity, do thou, O lord of Rakshasas, for making her thy wife, by force carry away the frail Sita of a blameless person. Hearing that Rama by means of straight coursing shafts hath slain the Rakshasas that had gone to Janasthana, and seeing Khara and Dushana, killed, do thou ascertaining thy course, adopt it.
Hearing those words of Surpanakha, able to make one's hair stand on end, (Ravana) ascertaining his course after issuing his orders to his councellors, departed. And proposing to himself that act, weighing its good and evil, considering his capacity or otherwise, and (finally) determining his purpose, Ravana with a fixed mind went to the handsome stable. And going to the stable in disguise, the lord of the Rakshasasas commanded the charioteer, saying, "Yoke the car." Thus asked, the charioteer possessed of fleet vigor, in a trice, yoked an excellent car after his heart. And ascending the car coursing at will, made of gold and garnished with spectral faces as well as arrow decked with gold,—resembling a mass of clouds, the graceful ruler of the Rakshasas—younger brother to the Lord of wealth—proceeded in that noiseless (vehicle), past the lord of rivers and streams. And with chouris of white hair, and a white umbrella, having ten-faces, resembling (in hue) cool lapises, wearing ornaments of polished gold, possessed of ten mouths, and twenty arms, clad in elegant apparel,—the foe of the celestials, and slayer of the foremost ascetics—having huge heads like unto the monarch of mountains, the lord of the Rakshasas, mounted on that chariot coursing at will, appeared beautiful like a mass of clouds in the sky, with cranes, in the midst of lightning. And that one possessed of prowess beheld the shore of the sea, containing crags, scattered with trees bearing fruits and flowers of various kinds by thousands, bordered all around with pools furnished with cool and delightful waters, ornamented with spacious asylums having daises, graced with woods of plantain, beauteous with cocoanuts, and blossoming sala and palmyra, and tamala, trees, grateful with supreme saints rigidly restraining their fear, and with serpents and fowls of fair feathers and Gandharbas and Kinnaras by thousands; and pleasant with Siddhas and Charanas, that have controlled their lust; with those descendants of Brahma—the Vaikhanas, the Mashas, the Valakhilyas, and the Marichipas; swarming with females, divinely beautiful, dight with gorgeous ornaments and garlands, and Apsaras skilled in sport, by thousands; frequented by the wives of the celestials, and honored by graceful girls; ranged by multitudes of deities and Danavas, feeding on ambrosia; abounding with swans, Kraunchas, and frogs, echoing to (the cries of) cranes; containing stones resembling the lapis, and mild and cool by the influence of the ocean. And as he proceeded, the younger brother of the Lord of wealth, saw on all sides spacious cars capable of coursing at will, sable, furnished with fair garlands, and resounding with trumpet notes,—and Gandharbas and Apsaras. And surveying by thousands woods of sandal exuding gum at their roots,
O Maricha, hearken unto me, my child, as I relate everything unto thee). I am distressed; and in this distress of mine, thou art certainly my great refuge. Thou knowest Janasthana, where lives my brother Khara, and the mighty-armed Dushana, and my sister, Surpanakha; as also that Rakshasa subsisting on (human) flesh, the long armed TriÇira, and many other heroic night-rangers besides, of high enthusiasm in battles—Rlkshasas, who had been living there at my command, troubling in the mighty forest the ascetics carrying on their pious offices. And fourteen thousands of Rakshasas of dreadful deeds, heroic, high-spirited,— Rakshasas possessed of exceeding prowess; while residing n Janasthana of late,—clad in mail and equipped with various weapons, headed by Khara, met with Rama in the field. Getting enraged, Rama in conflict without returning any harsh speech, by means of his shafts shot from his bow, —hath, a human being, and fighting on foot, with his flaming arrows slaughtered fourteen thousand Rakshasas of fierce energy. And Khara hath been slain in battle, and Dushana also hath been brought down. And having slain TriÇira too, (Rama) hath rid the Dandaka of all fear. Having been expelled by his enraged sire, that disgrace of Kshatriyas, the weak Rama, living in company with his wife hath effected the destruction of this army. He is of a vile character, crabbed, foolish, covetuous, of uncontrolled senses, bereft of morality, sinful, and ever engaged in the evil of all creatures,—by whom, violently without hostility my sister hath been deformed in the forest by having her nose and ears cut off. Of him will I carry off by force from Janasthana, his wife, Sita, resembling the daughter of a celestial. Be thou my help in it. For certain, O exceedingly strong one, if thou help me at my side, if my brothers also back me, I do not think much of all the celestials. Therefore, be thou my help; for, thou art capable, O Rakshasa. In prowess in battle, and in indomitableness, there is none like thee. Thou art a mighty hero commanding resources, and conversant with potent illusory displays. Taking this to my heart, I have come to thee, O ranger of the night. Do thou listen as to the business in which by my command thou art to help me. Becoming a golden deer, marked with silver spots, do thou range about in Rama's asylum in presence of Sita. Seeing thee helpless, in the shape of a deer, Sita will say unto her lord and Lakshmana also,—"Do ye catch it." And when they shall have departed, I shall carry off from the empty asylum, Sita without let, like Rahu depriving the Moon of his splendour. Then when Rama shall be sore afflicted because of the carrying off of his wife, I shall easily, crowning my soul with success, safely bear away Sita. Hearing Rama's words, the face of the high-souled Maricha became blank and he was seized with apprehension. And licking up his dried lips, with winkless eyes, (Maricha) as if dead, and exceedingly distressed, eyed Ravana, steadily. And alarmed because of Ravana, with his mind depressed, Maricha who well knew Rama's prowess in the forest, with joined hands in agitation spoke words lending to his own as well as Ravana's welfare.
Hearing the words of that sovereign of the Rakshasas, the highly energetic Maricha, skilled in speech, answered the Rakshasa chief, saying, "0 king, the speaker of soft words is common, but the speaker and the listner of unwelcome though beneficial words are rarities. Volatile, and employing no spies, thou surely dost not understand the exceedingly powerful Rama towering high in virtues, and resembling the illustrious Indra or Varuna himself. I shall be well, my child, if Rama fired with rage, do not render all the world bereft of Rakshasas; if Janaka's daughter hath not sprung to compass thy destruction, if a dreadful disaster do not befall thee because of Sita, and if having obtained for her lord thee that art wilful and wicked, the city of Lanka with thee and the Rakshasas do not meet with utter extermination. The sovereign who is wicked, whimsical and of evil intent like thee, bringeth about his own destruction as well as that of his kingdom and relatives. Rama, the enhancer of KauÇalya's delight hath not been abandoned by his father, nor is he devoid of propriety of conduct; he is not avaricious, wicked nor the destroyer of Kastriya race. He does not lack religious merits or accomplishments, nor is he of a harsh temperament and intent on causing misery unto creatures. Finding his truthful sire imposed on by Kaikeyi he has sojourned unto woods. For compassing the welfare of his father DaÇaratha and Kaikeyi he hath entered the forest of Dandaka. Rama, O my child is not harsh or foolish; nor has he not control over his senses. Far from speaking untruth he does not know false stories even. It doth not behove thee therefore to use such improper language towards him. He is an incarnation of virtue, pious and truthful, and lord of all men as Basava of all celestials. How dost thou then wish to carry away by force his Vaidehi, protected by virtue of her own chastity, like unto the rays of Sun? It doth not behove thee to enter that fire of Rama who hath arrows for rays and bow and scimitar for fuel. It doth not behove thee, O Ravana, to approach Rama renouncing thy kingdom, happiness and love of life, who is like unto death itself and has bow for his widened and flaming mouth, and arrows for his rays and who is irrepressible, of mighty prowess, holding bows and arrows and repulsing the forces of the enemy. Incomparable is his power; daughter of Janaka is his wife and lives in the forest confiding in the mighty strength of his bow; thou shalt not be able to carry her away. She is the beloved wife of that best of men having a leonine chest—and he holds his wife dearer than his life and is ever attached unto her. And young Sita beloved of the mighty Rama, and like unto the rays of flaming fire is ever incapable of being carried away by thee. Of what avail is this vain attempt O Rakshasa chief? No sooner Rama shall see you in the battle thou shalt meet with thy end. Hard it is to attain life, happiness and kingdom, so it behoveth thee to act properly, after consulting with thy ministers headed by Bivishana, judging Rama's merits and demerits and ascertaining his and thy own strength and as well as thy welfare. Methinks thy approaching conflict with the son of the KoÇala chief forebodes no good unto thee; hear again therefore O prince of the night-rangers, words sensible and lending to thy welfare.
Once on a time I was engaged in travelling all over the earth. I had in my body, resembling a huge mountain, the strength of a thousand Nagas. I had parigha in my hands, crown on my head and golden ear-rings on my ears and my body was of a dark blue colour like that of a cloud. Causing fright unto the people I used to wander through the forest of Dandaka and live upon the flesh of the Rishis. The pious ascetic Viswamitra being afraid of me went in person to the king DaÇaratha and said, "When I shall remain absorbed in meditation on the occasion of parva, let Rama protect me O king, Truly am I afraid of this Maricha." Being thus addressed by the ascetic the virtuous-souled king DaÇaratha replied, saying "Raghava is still under twelve years of age and hath not been well disciplined in military arts. But I have soldiers enough, and if permitted by thee, O thou best of ascetics, I shall with my four-fold forces kill thy enemies, the rangers of the night." Being thus addressed that ascetic spoke unto the monarch, saying, "True it is that thou wert the protector of the celestials in the War and thy exploits are well known to the world, but no one shall be able to withstand the Rakshasas but Rama. The highly energetic Rama, though a boy is sufficiently qualified to defeat the enemies; therefore, O Destroyer of foes, let thy soldiery remain here and let me proceed along with Rama. May God bless thee." Saying this the ascetic Viswamitra being pleased went to his asylum along with Rama. Afterwards having been initiated for the sacrifice in the forest of Dandaka Rama having unstrung his mighty bow came to the ascetic to protect the sacrifice. He had a gold chain round his neck, a crest on his head and a bow in his hands; he had a pair of beautiful eyes, and only one piece of cloth; his countenance was of green hue and exquisite beauty and even then mustaches or other signs of manhood did not appear on his face. Beautifying the entire forest of Dandaka with his own splendour Rama appeared like the newly risen moon. Thereupon I resembling a cloud and having golden ear locks entered the asylum being proud of my power on account of the boons offered unto me by Brahma. Seeing me enter he took up his dart and attached string unto his bow with proper care. Being under the influence of sheer foolishness I passed by him as a child and darted towards the sacrificial altar of Viswamitra. Thereupon he wounded me with a sharpened sword capable of doing away with the enemies and threw me away into the ocean situated at a distance of hundred yojanas. He had no mind of killing me then and for this he saved my life. I was thrown however into the deep ocean being hindered by the velocity of his arrows and having lost my consciousness. Regaining my sense after a long while I returned the city of Lanka. Myself saved thus, my followers however were all killed by Rama of unwearied activity though a mere child and a novice in the art of warfare. It is for this that I do prevent thee; thou shalt be overwhelmed with calamities and meet with destruction if dost thou engage thyself in battle with him. In vain shalt thou bring about the affliction of the mirthful and sportive Rakshasas ever witnessing social festivities. And in vain shalt thou for Sita compass the destruction of the city of Lanka, adorned with diverse jewels and filled with golden edifices. Pious men living with a vicious man, meet with destruction for his sins, though they themselves do not commit any misdeed, like unto fish (devoured by Garuda) living in a lake where snakes dwell. Thus shalt thou witness that for thy own folly the rangers of the night, adorned with celestial ornaments and having their body pasted with sandal, have been killed and brought down to the earth. And they deprived of shelter have fled away to different directions, some with their wives and some alone, having their wives carried away (by the enemies). Thou shalt further observe that all edifices of Lanka, being enveloped with arrows and flaming fire have been burnt down to ashes. There is no greater sin on earth than carrying away another's wife. There are a thousand ladies in thy seraglio O king. Being attached unto thy wives do thou preserve the race of the Rakshasas, thy own line, thy wished for life, kingdom, wealth and dignity. Do not bring about Rama's mischief if dost thou wish to live happily with thy wives and friends. I am thy friend and do ask thee again and again to desist (from thy evil intentions); if dost thou encroach upon Sita surely shalt thou along with thy kinsmen go to the abode of Yama being enfeebled by the arrows of Rama."
I was however somehow saved by Rama in that conflict. Listen what happened afterwards. I was not humbled even by the danger of my life. Once again I entered the forest of Dandaka accompanied by two Rakshasas assuming the shape of deer. I had a flaming tongue, huge teeth, sharpened horns and lived on the flesh of ascetics. Assuming such a terrible appearance I began to traverse with great vehemence the Tirtha, Agnihotri and the place of worship; eating the flesh and drinking the blood of the ascetics after killing them I began to hinder all religious services. I had a most ugly figure and was maddened with drinking blood, and all the animals of the forest were exceedingly frightened at me. White I was thus traversing the forest of Dandaka throwing obstacles in the way of religious services I saw the pious ascetic Rama living on a restricted fare, the honored Sita and the mighty Lakshmana, taking recourse to asceticism, moderate in eating and ever engaged in the welfare of created beings. Remembering his former enmity and aggrandisement, I, being extremely wrathful, in my deer shape and with my sharpened horns, darted towards him with a view to kill him, considering through my ignorance the effulgent Rama as none other but an ascetic living in the forest. Then stringing his huge bow he darted three sharpened arrows at me. Those three terrible arrows with bent knots resembling thunder-bolts, killing enemies and drinking blood and having the motion of Garuda and air, coalescing with each other came before us. Wicked as I am, I was fully aware of his prowess having been frightend by him on a former occasion, and so I saved myself by escaping, but those two Rakshasas were killed. O Ravana, any how saved from the arrows of Rama and having got my life back I have resorted to the life of an ascetic and have been carrying on asceticism here being absorbed in Yoga.
From that very day I see Rama wearing bark and deer skin even in the very trees before me like unto Death with the noose in his hands. Terrified as I am I always seeing thousands of Rama around me. Me seems the entire forest is inhabited by Rama only. O king of Rakshasas, I see Rama even in the quarter where there is no Rama. Seeing him in my dreams even I look around like one awaken. O Ravana what more shall I speak unto thee, I am so much afraid of Rama that such words as Ratna (jewel) Ratha (chariot) which begin with the letter Ra administer consternation unto me. I am fully apprised of the prowess of that descendant of Raghu; it doth not behove thee to enter into conflict with him; he can destroy Vali and Namuchi. Ravana, whether dost thou fight with Rama or not, do not mention him unto me if dost thou wish to see me. Many persons pious and devoted to asceticism on this earth have met with destruction for another's misdeeds. And I shall meet with a similar fate for thy sins. O thou the ranger of night do whatever thou likest, I shall not follow thee. Truely is that highly intelligent and effulgent Rama of mighty prowess, like death itself unto the rangers of night. Though the wicked Khara of Janasthana hath been slain by him on Surpanakha's account, yet how is he to blame for it? Do thou truly speak. Thou art my friend; it is for this and for thy welfare that I speak this truth unto thee. If dost thou not follow my words, thyself with all thy kinsmen, shall be slain in battle by Rama.
As a person desirous of meeting with his end doth not take medicine, Ravana, the king of night-rangers paid no heed to the appropriate and sound words of Maricha skilled in speech, foreboding good unto him. Moreover he addressed him with the following harsh words. "O, Maricha, what thou hast spoken unto me, shall bear no fruit like unto seeds sown into a desert-land. I shall not be frightened thereby to fight with that foolish Rama—a human being of vicious deeds. Surely shall I before thee take away from that Rama the destroyer of Khara his favourite wife, at whose words he has sojourned into woods renouncing his father mother, kingdom and friends. I have made this firm resolution in my mind O, Maricha; even Indra, with the celestials and Ashuras shall not be able to shake it. It would have been proper for thee to give vent to these expressions had I but asked thee for advice to ascertain my duty, the propriety or impropriety of my action, its way or losses. A wise counsellor who wishes prosperity unto himself should always communicate unto his master his desire with joined hands whenever asked to do so. It is always proper to speak before monarchs such pleasant and favourable words as are intended for the welfare of the master and are sanctioned by the royal etiquette. A respectable king doth not receive with good grace friendly words even when they are expressed disrespectfully. Sovereigns of superb prowess assume the semblance of five deities—Agni, Indra, Moon, Yama, and Varuna. Powerful kings, O Ranger of the night, assume haughtiness, power, a placid look and contentment and administer punishment unto the wicked. They are to be adored and honored therefore on all occasions. Thou art ignorant of kingly morality and fully absorbed in illusion. It is for this that thou dost out of thy wickedness of heart address me thy guest with these harsh words. I do not ask thee O, Rakshasa about the propriety (of my conduct or about my welfare. I did only ask thee for thy help. Listen what thou shalt have to do at my request in my aid; assuming the shape of a deer having golden skin painted with silvery drops do thou proceed to the asylum of Rama, and ranging at large before Vaidehi do thou after captivating her take thy wished-for way. Vaidehi, being struck with wonder seeing thee a golden deer capable of illusions, shall request Rama to get thee soon for her. Kakuthstha issuing out of the asylum, thou shalt, at great distance utter such cries as "O Sita, O Lakahmana" imitating his (Rama's) voice. Hearing those cries Lakshmana also, at the behest of Sita, shall proceed to Rama. When both Rama and Lakshmana shall go elsewhere in this way I shall to my felicity carry away Vaidehi like unto the thousand-eyed deity carrying away Sachi. O Rakshasa, do thou go wherever thou likest after doing this. I shall confer on thee, O Maricha, half of my kingdom. O thou of auspicious look, do thou proceed towards the forest of Dandaka to compass this end of mine; I shall follow thee in my chariot. Acquiring Sita without any conflict, after imposing upon Rama I shall return to Lanka successful along with thee. I shall kill thee, O Maricha, if dost thou not obey my behest. I shall compell thee to do this. No body can attain to prosperity and happiness, acting against his sovereign's will. Truly shalt thou risk thy life if thou approachest Rama, but thou shalt meet with sure destruction if dost thou act against my will . Consider about it, and do what thou thinkest proper.
Being thus commanded by Ravana like a king to act against his will Maricha fearlessly addressed the lord of the Rakshasas with the following bold words, "What person of impious deeds hath advised thee O ranger of the night thus in order to exterminate thee with thy kingdom, counsellors and children? Who of a vicious heart, O King, doth not feel himself happy at thy welfare? Who hath pointed out unto thee the way of thy death under the cover of thy means? O Ranger of night surely do thy weak enemies wish to bring about thy destruction by making thee enter into a conflict with a powerful man. What little-minded man of evil intent hath counselled thee thus? O Ranger of night, really do they desire that thou dost bring destruction upon thyself by thy own actions. Thou dost not exterminate thy counsellors O Ravana, albeit they are worthy of being destroyed. For they do not prevent thee entirely from thy evil course. Wise counsellors do always restrain a king who wends a vicious track being guided by his impulses and passions; but about thee they are quite unmindful, though thou shouldst by every means be brought under restraint. O thou the best of conquerors, O thou the ranger of night, ministers by the grace of their sovereign attain virtue, wealth, desires and fame. But those objects are never attained O Ravana when they are not in good odour with their sovereign; moreover the subjects meet with dangers when he is devoid of all qualities. O thou the best of conquerors, the king is the root of virtue and fame unto the subjects; he should therefore be always protected by them. O ranger of night, proud kings of cruel temperament, acting against the subjects can never administer their kingdoms. So do the ministers of cruel counsel meet with their end like unto a chariot driven into a wild track by an unskilled charioteer. Many a pious person, on this earth, ever engaged in the performance of religious services, have, for the folly of other persons, met with destruction along with their relatives. Verily the subjects, O Ravana, can never expect to prosper under the regime of hot-natured sovereigns acting against their subjects like unto deer under the protection of a jackal. All the Rakshasas shall surely die, O Ravana whose lord art thou, foolish, cruel and under the control of thy passions. I shall not be the least sorry if I do meet with a sudden accident—what I do deplore most is that thou shalt meet in no time with destruction along with thy soldiery. Compassing my end Rama shall enterminate thee in no time—and blessed I shall be being killed by an enemy in the conflict. Surely dost thou know that no sooner shall I see Rama I shall be done away with; thou shalt carrying away Sita meet with thy end along with thy kinsmen. And if dost thou bring Sita with me from the asylum, none shall be saved,—me, thyself, the city of Lanka, and the Rakshasas. Thou dost not relish my words O ranger of the night though prevented by me, who wishes thee welfare; those men who range on the verge of death, well-nigh finishing the term of their existence do not receive with good grace the counsels of friends.
Speaking these harsh words unto Ravana, Maricha being afraid of him said, "We shall both go. Surely shall I be deprived of my life by him (Rama) taking up his scimitar and having a bow and arrows in his hands, if I go before him again. Meeting with his prowess thou shalt never return with thy life; he is like the noose of Death unto thee though thou hadst baffled its power. Thou art vicious-souled, what can I do for thee? Be thou crowned with success O ranger of the night, I shall go." The Lord of Rakshasas being pleased with Marietta's words embraced him warmly and said, "This is worthy of thy heroism that thou hast addressed thyself to act after my desire. Thou wert another Rakshasa before and hast now become true Maricha. Do thou now with me ascend this chariot coursing in the air, crested with jewels and driven by asses having faces of a demon. Enchanting Vaidehi thou shalt wend thy way and away shall I carry the daughter of the king of Mithila by force (when there shall be neither Rama nor Lakshmana by her.)" Thereupon Taraka's son assented to Ravana's words, and both of them ascending the chariot like unto a heavenly car set out for the hermitage. And beholding diverse towns, forests, mountains, rivers, kingdoms and cities they reached the forest of Dandaka and the asylum of Rama. And descending now from the golden car the lord of Rakshasas together with Maricha beheld Rama's asylum. Taking him (Maricha) by the hand Ravana spake saying "There stands the asylum of Rama surrounded by palm trees. Do thou do that for which we have come here." Hearing the words of Ravana, the Rakshasa Maricha assuming the wonderful shape of a (golden) deer began to range at large before Rama's hermitage. The points of its horns were like unto (two) excellent jewels, its countenance was diversified with white and black colour, its face was like a red lotus, its ears were like unto two blue lotuses, its neck was little raised, its belly was like a saphire, its sides were like unto Madhuka flowers, its color was like that of a filament of a lotus, its hoops were like unto Baidurjas (a gem of a dark color); of lean thighs; of firm joints; its tail having the diversified color of a rainbow was upraised. It was of a pleasant and cool hue and crested with various jewels.
And in no time the Rakshasa assumed the shape of a beautiful deer. To tempt Vaidehi that ranger of the night, assuming a beautiful countenance painted with diverse metals, illumining the beautiful forest and Rama's asylum with its beauty, and ranging at large on the green field and living on grass, began to proceed. That one of lively presence having its body painted with hundreds of silver drops and living on twigs of trees began to range in the forest. Sometimes walking into the plantain house, sometimes walking around the forest of Karnika, sometimes coming within the compass of Sita's vision, that best of deer having its back painted with gold began to range slowly around the hermitage. It began to walk at pleasure near Rama's asylum. Sometimes going, sometimes stopping, at one time running very swiftly and receding the next moment, that best of deer began to range at large. Sometimes playing around, sometimes lying on earth and sometimes following the deer-herd having come within the threshhold of the asylum and then followed again by them that Rakshasa assuming the form of a deer came back to see Sita. He then began to range at large in the beautiful forest (extending far and wide). Seeing him other forest-deer came (by him) and smelling him fled away into different quarters. That Rakshasa, though expert in killing deer, did not eat them up, though touching, inorder to hide his real self. In the meantime Vaidehi, of auspicious looks whose eyes inebriate like wine, being engaged in plucking flowers, was going sometimes to the Karnika grove and sometimes to the mangoe grove. That best of women, ever inured to living in the forest and possessed of a graceful countenance, walking and plucking flowers, saw that jewelled deer, having its body deversified with pearls and diamonds. It had beautiful teeth and lips and had its down resembling silver. She began to behold with affection and with her eyes expanded with surprise. That illusive deer seeing Rama's wife began to move around as if lighting up that forest (with the fire of its beauty). Beholding that deer ornamented with diverse jewels, and the like of which she had never seen before, the daughter of Janaka was struck With immense wonder.
Beholding that deer with its sides painted with gold and silver, while collecting flowers, Sita, having blameless limbs and beautiful hips and having the color of her body like that of pure gold became immensely pleased and called aloud her husband and Lakshmana with scimitars in their hands. "Do thou come soon, do thou come soon, O son of the worshipful Sire, along with thy younger brother" —having called (her husband) again and again in this strain she continued beholding that deer. Being thus called by the daughter of the king of Videha those two best of men Rama and Lakshmana, casting their looks around beheld that deer. Seeing him Lakshmana, struck with fear, said "Methinks, this deer is the Rakshasa Maricha. This vicious Maricha, O Rama, assuming the shape of a deer oftentimes kills at pleasure the kings who come here a-hunting. He is cognizant of illusions, by virtue of which he has assumed this shape, O best of men; its countenance is perfectly fine like the abode of Gandharbas and resplendent like the Sun; there is no such jewelled deer on earth. O Raghava, O Lord of earth, there is no doubt that this is nothing but illusion." When Lakshmana spake thus Sita with a pure smile being under the influence of enchantment contradicted him, and being pleased said "O son of the worshipful Sire, this deer hath attracted my mind, get it for me, pray, O thou of mighty arms; it shall be an object of sport for us. Many a beautiful deer range at large in the vicinity of our hermitage such as Chamara, Srimara, Rik, Prishata, Banara, and Kinnara. They are all very beautiful and of mighty strength; but O Prince, I have never seen before the like of this deer. In energy, strength and beauty it stands above all deer. Its entire body is diversified with various colors, nay, it is a jewel itself. It moves before me, beautifying the forest with its resplendance, like unto Moon himself. Ah! what beauty, what beautiful a lustre, how musical a voice, this wonderful deer of variegated countenance, hath indeed captivated my heart! If canst thou get by this deer alive, O what wonder, what surprise! When shall we regain our kingdom after the expiry of the term of our banishment, this deer shall beautify the interior of our palace. O Lord, truly shall this celestial deer create surprise in Bharata, yourself, me and my mothers-in-law. O best of men, if canst thou not get hold of it alive its skin shall also look very beautiful (to us). Spreading on KuÇa the skin of this golden deer when killed do I wish to invoke the Almighty. It looks (no doubt) unseemly and terrible and smacks of wilfulness on the part of a wife to command her husband in this way, but I am sunk in surprise seeing the countenance of the deer." Rama's heart was struck with surprise beholding that wonderful deer having its down resembling gold, horns resembling exquisitely fine diamonds, color like that of the newly risen Sun, and resplendance like that of the orbit of the planets. Being enchanted by its beauty and spurred on by Sita's words, Raghava pleased, spake unto his younger brother saying "Behold, O Lakshmana, it has immensely excited Vaidehi's desire. On account of its exquisite beauty it shall loose its life to-day. It has its equal no where on the earth—neither in the celestial garden nor in the Chaittraratha forest. The hairs of its body being arranged in regular and contrary courses and being painted with golden drops do indeed look very beautiful. Do thou see, while expanding its mouth, its tongue comes out resembling flaming fire like unto a thunder-bolt reaving the mass of clouds. Its face is like a glass made of best blue saphire, its belly resembling a conch and pearl, and it is very difficult to ascertain its shapes. Beholding it who is there (on earth) whose heart is not enamoured? Its beauty resembles the rays of gold and is variegated with diverse hues of jewels. Whose heart is not enveloped with surprise beholding such a celestial beauty, O Lakshmana? Princes, with bows in their hands, while-a hunting in a deep forest destroy deer either for flesh or for sport. Moreover while engaged in sporting they collect many a jewel and various metals as gold and silver, in the woods. There is not the least doubt that these wild riches filling up their coffers are comparatively far better (than the wealth acquired by other sources) like unto the objects of enjoyment, enjoyed at their fancy by the people inhabiting the celestial region. The object which persons desirous of acquiring wealth follow without any discretion in their actions, is the true definition of wealth given by the political economists. Vaidehi of slender waist desireth to sit with me on the exquisitely fine golden skin of this gem of a deer, meseems no deer skin is so comfortable to touch as this—neither the skin of Kadali, Priaki, Prabeni nor of Abiki. Truly handsome in this deer and the one that rangeth in the welkin, indeed these two deer only are celestial—the one that rangeth in the sky
Having thus directed his brother, the highly energetic son of Raghu equipped himself with his gold-hilted scimitar And girting himself with his bow bent at three places, which served him as an ornament,—as well as a couple of quivers that one of fierce energy sallied out. Seeing that foremost of monarchs approach, that best of beasts from fear disappeared; and then again showed himself. Thereat girt with the bow and sword, (Rama) rushed where the deer was; and beheld him illumining all before him with his beauty,—and bow in hand (Rama beheld) him in that vast forest, darting away after gazing at him,—and sometimes seeming to have got beyond arrow range, and at others tempting Rama (by his vicinity). And sometimes influenced by fear and bewildered, (the deer) seemed to course the welkin; and in the forest now he became visible and now vanished from sight. And like the autumual lunar disc enveloped by indented clouds, he momentarily showed himself, and anon discovered himself at a distance. And Maricha wearing the shape of a deer, showing himself and disappearing from sight, drew Raghava a long way from the hermitage. Thereat Rama, eagerly anxious to secure the deer, being foiled by the deer, and in consequence growing enraged, wearied out, rested under a shadow, on a sward. And that ranger of the night, wearing the form of a deer, maddening Rama, discovered himself (again) at a distance surrounded by (other) deer. And Rama desirous of taking (the beast), seeing him again, set off at speed. At the very moment the deer disappeared from fear; and again showed himself at a distance behind a tree. And seeing him, the exceedingly energetic and strong Raghava, determined to slay him, growing wroth, taking out a flaming shaft, resembling the rays of the sun, powerfully drew his bow, and firmly setting the shaft, and aiming it at the deer, let go the blazing and burning weapon forged by Brahma, resembling a flaming serpent. And that best of arrows, like unto a thunderbolt, deeply pierced the breast of Maricha, wearing the shape of a deer. Thereat bounding up high as a palmyra palm, that one whose saws had almost run out, uttered terrible sounds, lying on the earth. And while on the point of death, Maricha renounced his counterfeit shape. And remembering the words of Ravana, the Rakshasa reflected, "By what means can Sita send away Lakshmana, and Ravana carry off Sita staying in solitude?" And pierced to the marrow by that peerless shaft, Maricha, renouncing his deer form, resumed his Rakshasa lineaments; and giving up his life attaining a huge person, considering the time had come (for availing himself of the advice tendered by Ravana), began to cry with the voice of Raghava, "Ah Sita! Ah Lakshmana!" And seeing that grim-visaged Rakshasa lying low on the ground, with his person bathed in blood, and rolling hither and thither, Rim a proceeded towards the asylum, thinking of Sita. and revolving within himself Lakshmana's words. While returning he thought aside "Lakshmana said before that this was Maricha's illusion!" His words have been verified now. Truly have I killed Maricha. Maricha has given up his ghost exclaiming aloud Ah! Sita, Ah! Lakshmana. I do not know what shall Sita do hearing the cry? And what shall the mighty-armed Lakshmana do?" While pondering thus the hairs of the virtuous-souled Rama stood on their end. Killing that Rakshasa assuming the shape of a deer and hearing his terrible cry Rama was overwhelmed with fear arising out of sorrow. Thereupon killing a deer and taking its flesh he hastened towards Janasthana.
Hearing that cry in the forest resembling her husband's voice Sita spake unto Lakshmana saying "Do thou go and learn what has befallen Raghava. He is crying aloud in pitiable accents; hearing them my life and soul are incapable of remaining any longer in their proper places. It behoveth thee to save thy brother who is crying aloud in the forest; do thou immediately repair hence to save him, who is in need of thy help. He hath been over-powered by the Rakshasas like unto a bullock brought under the power of a lion," Remembering the behest of Rama, Lakshmana did not go, though accosted thus by Sita. Extremely mortified, the daughter of Janaka spake unto him saying "O Son of Sumitra, thou art an enemy unto Rama, in the garb of a brother. Thou dost not proceed for the relief of thy brother who hath been reduced to such a plight. Dost thou desire, for fine, O Lakshmana, Rama's destruction? Truely being under the influence of lust for me thou dost not follow Raghava! For this thou dost welcome Rama's disaster; thou hast no affection for him. For this it is that thou dost sit here without anxiety not seeing the highly effulgent (Rama). Rama, following whom thou hast repaired unto this forest, being in danger, of what avail is life unto me?" Vaidehi Speaking thus being influenced by sorrow, and with tears in her eyes, like unto a deer, Lakshmana spake unto her saying "O Vaidehi, celestials, Danavas, Gandharbas, Rakshasas, Asuras, or Pannagas, there is none who can defeat thy husband. There is not the least doubt in this. Worshipful madam! Celestials, Danavas, Gandharbas, Rakshasas, Picachas, men, Kinnaras, animals, or birds, there is none among them, who can withstand Raghava, who equals the lord of celestials in warfare. In fact there is none who can do away with Rama in battle. It doth not behove thee therefore to accost me thus. Nor do I dare leave thee here alone in this forest without Rama. Even the mighty heroes, as the Lord of celestials, cannot subdue his prowess with all their strength. Even the Almighty Himself, with the celestials and the three worlds, cannot defeat him. Do thou therefore renounce grief and console theyself. Sooner shall thy husband return killing the best of deer. It is not his voice nor one sent by any deity. It is but an illusion of that Rakshasa (Maricha). O Vaidehi, thou hast been left unto my charge by the high-souled (Rama)—I therefore do not dare leave thee behind, O thou the jewel of a damsel. We have made these night-rangers our enemies. For compassing the destruction of Khara, O worshipful one, and devastating Janasthana, Rakshasas oftentimes use improper words unto us in this extensive forest. O Vaidehi, to create mischief unto the pious is the only amusement of these Rakshasas—thou shoudst not therefore be anxious for this." Being thus addressed by him her eyes were reddened with ire, and she spake these harsh words unto the truthful Lakshmana saying "O cruel one! O thou the destroyer of thy line! it is a disgrace unto thee that thou wishest to protect me (killing Rama). Methinks, this mighty disaster of Rama is welcome unto thee, or else why shouldst thou seeing this, speak thus, O Lakshmana. It is not a wonder that an evil desire lurks in thee who art a hypocrite and a cruel-hearted enemy. Verily art thou a monster of wickedness, that Rama repairing unto woods, thou hast, being lustful for me, followed him alone. Or hast thou been engaged by Bharata to act thus? But thy or Bharata's intention shall not be satisfied, O Saumitre. How shall I desire another man after serving the lotus-eyed Rama of dark blue hue as my husband? I shall renounce my life before thee, therefore, O Lakshmana; without Rama I shall not maintain my being for a moment on this earth." Hearing these brazen words of Sita, capable of making one's down stand on end, the self-controlled Lakshmana with joined hands spake unto her saying "Thou art a very Goddess unto me, I therefore dare not answer thee. What thou hast spoken, O Maithelee, is nothing surprising for females. Such is the nature of womankind on this earth. Women by nature are crooked, fickle, devoid of religious knowledge, and bring about difference between father and son. O Vaidehi, O daugther of Janaka, truly am I incapable of putting up with these words of thine. They have pierced through both of my ears like a heated Naracha. However the deities ranging in this woodland are my witnesses— may they hear thee. I spoke what was fair and have been thus addressed by thee with these harsh words. I do alawys obey my superior's commands. Fie on thee! Thy destruction is near at hand that dost thou suspect me, being influenced by this womanish nature. I shall go where Kakuthstha is, may good betide thee, O thou the best of damsels! May the deities of the forest protect thee, O thou of expansive eyes! Many a bad omen appear before me. May I see thee again when I shall come back with Rama." Being thus accosted by Lakshmana the daughter of Janaka replied weeping and being bathed in tears. "Without Rama, O Lakshmana, I shall drink virulent poison, enter fire or dive into the Godaveri. I shall destroy this body either by hanging or by falling down from the top of a high object. I shall never be able to touch another man but Rama." Speaking thus unto Lakshmana, Sita, being enveloped with grief, weeping, struck her belly
Having been addressed with those harsh words the younger brother of Raghava, enraged, proceeded at once, being anxious to see Rama. Thereupon the ten-necked one, availing of this opportunity came before Vaidehi assuming the semblance of a mendicant. Wearing a soft silken cloth, with a lock of hair on his head with an umbrella and shoes and having on his left shoulder a rod and Kamandalu, the highly powerful one assuming the appearance of a wandering devotee carrying three long bamboo staves appeared before Vaidehi in the forest when there was none of the brothers by her. He saw there the young and pious daughter of the king like unto an evening void of both sun and moon and as the highly terrible Rahu eyes Rohini forsaken by Moon. Seeing that terrible one the doer of evil deeds, the trees of Janasthana did not move nor the wind did blow. Seeing him eye Sita with his blood-red eyes, the fast streaming river Godaveri even slackened its course out of fear. In the mean time the Ten-necked Ravana, enquiring about Rama's weak points appeared before Vaidehi in the guise of a mendicant. Like unto Sani approaching chitra, that impious one, assuming the appearance of a pious man like a well covered with grass, approached Vaidehi who was bewailing her husband. And seeing that pious spouse of Rama—Vaidehi, Ravana stood before her. Her lips and teeth were extremely fine, her face resembled the full moon and her eyes were like lotus-petals. She had a yellow silken cloth on and sat in the thatched cottage, overwhelmed with grief and bathed in tears. And that ranger of the night with a pleased heart approached Vaidehi. Seeing her that Lord of Rakshasas was pierced with the shafts of passion. And speaking highly of her, surpassing in beauty the three worlds and resembling by the excellence of her own person the very goddess of wealth herself Ravana uttering the name of God spake unto her saying, "O thou having the color of gold and silver, O thou wearing silken cloth, O thou appearing like a lotus wearing a garland of lotus-petals, O thou of beautiful countenance! Art thou Bashfulness, Beauty, Fame, Wealth, Apsara, Dignity or Rati herself who is ranging at will in this forest? All thy teeth are equal having their tops like unto the buds of Kunda flower, beautiful and yellow. Thy eyes are expansive, clear, of bloody hue, and having black pupils. Thy hip is fleshy and spacious. Thy thighs are like those of elephants, round, fleshy and perfectly strong. Thy nipples are bulky, pointed, highly captivating like cold palm fruits, beautiful and ornamented with diverse jewels. O thou of beautiful smile! O thou of beautiful teeth! O thou of beautiful eyes! O fine damsel, thou dost carry away my heart like unto a river carrying away its banks by its stream. The lock of thy hair is exquisitely fine, thy breast very close and thy waist is so thin that they may be got round even by fingers. There is none so beautiful like thee—a Goddess, a Gandharbhi, a Yakshi or a Kinnari. I had never seen before on this earth a damsel so beautiful as thou. This thy beauty the best on earth, thy youth, thy grace and thy abode in the forest do agitate my mind. So it is well for thee to come (with me); it doth not behove thee to remain here. This is the abode of terrible Rakshasas wearing shapes at will. Picturesque palaces, prosperous cities and sweet-smelling gardens are worthy of thy abode. O thou of dark-blue eyes, fine is thy garland, fine is the smell of thy person and fine is thy apparel—methinks fine is thy husband too. O thou of pure smile! whom dost thou belong to?—Rudras, Marutas, or Vasus— Meseems, O fine damsel thou art a very gooddes. No one comes here—the Gandharbas, the celestials or Kinnaras; this is an abode of the Rakshasas; how dost thou come here? Art thou not afraid of these monkeys, lions, tigers, wolves, bears, herons and hyenas? Alone in this forest, art thou not afraid of these terrible elephants of fierce motion and maddened with the exuding of their temporal juice? Who art thou? Whose wife? What for dost thou range alone in this forest of Dandaka frequented by terrible Rakshasas?" Thus addressed was Vaidehi by the vicious-souled Ravana. Seeing him come under the guise of a twice-born one, Maithelee worshipped him with diverse articles necessary for serving a guest. Offering him a seat first and afterwards inviting him to wash his feet she said unto that one of placid look "cooked rice is ready." Seeing Ravana approach with Kamandalu and wearing a red cloth under the guise of a Brahmana, Maithelee could not pass by him any way, and considering him a twice-born one by various signs invited him as if a Brahmana saying, "O Brahmana, do thou sit on this seat facing the right; do thou take this water (to wash thy feet); do thou enjoy these well-cooked eatables growing in the forest and intended for thee." Janaki the wife of Lord of men inviting him thus, Ravana, casting a look upon her, addressed himself for his own destruction, to carry her away. She was anxiously expecting the return of Rama who had gone a-hunting with Lakshmana; she looked around and behold but on all sides the spacious yellow forest-land—there was neither Rama nor Lakshmana.
"Being thus addressed by Ravana under the guise of a mendicant, desirous of carrying her away Vaidehi thought within herself—"This person is my guest and a Bhahmin; he may curse me if I do not speak to him." Thinking this for a moment Sita said "May good betide thee! I am the daughter of the high-souled Janaka, the king of Mithila, the beloved Queen of Rama and my name is Sita. Dwelling in the palace of Ikshakus for twelve years, I enjoyed many things passing human and had all my desires satisfied. On the thirteenth year king (DaÇaratha) counselled with his ministers about the installation of Rama. Accordingly everything necessary for the installation being made ready, Kaikeyi, one of my mothers-in-law, begged of her husband a boon. Bringing my father-in-law under control by means of her virtuous deeds, Kaikeyi begged, of that truthful, best of monarchs, two boons namely the exile of my husband into the woods and the installation of Bharata, and said "I shall never eat, drink or sleep and (if Rama be installed) I shall end my life." Kaikeyi speaking thus, that lord of earth, my father-in-law begged her to accept diverse riches; but Kaikeyi did not agree. Then the highly effulgent Rama, my husband was twenty-five years old, and myself was eighteen years old counting from my birth. My husband is known all over the world under the name of Rama. He is truthful, good-natured, of pure character, ever engaged in the welfare of all created beings, of mighty-arms and expansive eyes. Our father the king DaÇaratha was entirely under the control of passions, and hence for the satisfaction of Kaikeyi did not install Rama. When Rama came to his father for being installed Kaikeyi spoke unto my husband the following cruel words, "Do thou hear, O Raghava, how I have been ordered by thy Sire. This kingdom, rid of thorns is to be conferred on Bharata, and thou shalt have to sojourn into woods for years nine and five. Do thou therefore repair unto forest, O Kakuthstha and save thy Sire from untruth." Whereto Rama fearlessly replied 'So be it!' Hearing her words my husband of firm vows acted accordingly. He always maketh gifts and taketh none. He always speaketh truth and never telleth an untruth. This is his best observance, O Brahmana. His half-brother named Lakshmana is of mighty prowess. That best of men is Rama's help and the destroyer of foes in battle. That brother of his named Lakshmana is of firm resolution and given to asceticism. With a bow in hand he hath followed (Rama) flying as an exile unto woods along with me. Thus that one (Rama) of firm resolution and ever engaged in pious offices wearing matted hair and assuming the semblance of an ascetic hath entered this forest of Dandaka along with myself and his younger brother. O thou the best of twice-born ones, we three being deprived of our kingdom by Kaikeyi have been living in this dense forest by virtue of our effulgence. Do thou take heart for a moment and live here. Instantly shall my husband return with good many wild fruits and roots and with sufficient meat after killing many a deer, hog and Gosamp. Truly do thou relate unto me thy name, Gotra and lineage. O thou twice-born one, why dost thou range alone in this forest of Dandaka?" Sita the wife of Rama speaking thus, the mighty Lord of Rakshasas—Ravana replied with these harsh words—"0 Sita I am that Ravana, the lord of Rakshasas, whom fear the celestials, Asuras and human beings. O thou of blamless beauty, seeing thee of golden hue and wearing silk cloth I do not relish my own wives. I have brought many a beautiful damsel from various quarters, do thou become my foremost Queen amongst them. That great city in the midst of the ocean, Lanka, encircled on all sides by the sea and situated on the summit of a hill, is my capital. There shalt thou with me, Sita, walk in gardens, and thus thou shall no more long for living in the forest. If thou dost become my wife, O Sita, five thousand maid-servants decorated with divers ornaments shall serve thee." That blameless daughter of Janaka, being thus addressed by Ravana, was highly enraged, and, passing by him, replied, "I am a dependant ot Rama, who is incapable of being shaken, like unto a mighty mountain, incapable of being agitated, like unto a vast ocean, and resembling Mahendra in effulgence. I am a dependant of that great and truthful Rama who is gifted with auspicious marks and like unto a fig tree. I am dependant of that lion among men, Rama, of mighty arms, of a spacious breast and treading like a lion, I am a dependant of that son of a king, Rama, of mighty arms, having control over his passions, whose face resembles the full moon and whose fame hath spread far and wide over the earth. Why dost thou being a tiger wish for a she-lion? Thou shalt not be able to touch me like unto the rays of the sun. O thou wretched Rakshasa, when thou hast desired to steal away Raghava's beloved spouse, surely dost thou see these trees (before thee) as made of gold. Dost thou wish to uproot the teeth from the mouth of a lion, that enemy of deer, or from that of a serpent? Dost thou wish to clasp with thy hands the Mandara hill, or dost thou wish to walk in peace after drinking poison? Dost thou wish to rub thy eyes with pins and lick a razor with thy tongue? Thou dost wish to swim across an ocean, having a rock tied unto thy neck. Thou dost wish to get at the Sun and Moon, to bind a flaming fire with a piece of cloth and walk through iron-spikes, as thou hast wished to come by the worthy spouse of Rama. Mighty is the difference between Rama and thee, like unto that between a lion and a jackal, a sea and a rivulet, nectar and gruel, gold and iron, sandal and mud, an elephant and a cat, a crow and Garuda, a peacock and a madgie (an acquatic bird), or a duck and a vulture. Even if thou dost steal me, that mighty archer Rama, gifted with the prowess of the lord of celestials, living, surely shall I die, like unto a gnat sucking clarified butter." Addressing those words unto that wicked ranger of the night, that innocent (Sita) shook like a plantain tree shaken by the wind. Thereupon Ravana, like unto Death in prowess, trembling, began to relate unto her with a view to frighten (her) his race, power, name and actions.
After Sita had spoken these harsh words, Ravana, enraged, with a frown, replied "O thou of a beautiful countenance, I am the step-brother of the Lord of wealth and my name is the mighty Ten-necked Ravana. May good betide thee! Like unto people fearing Death, the celestials, Gandharbas, PiÇachas, Pannagas and Serpents fly in diverse directions being frightened by me. I have subdued by my prowess, my step-brother, the Lord of wealth in a conflict, quarrelling with him for some reason. Thereat, that one carried by men, renouncing out of my fear this wealthy abode of Lanka, hath been living on that Lord of mountains, KailaÇa. O thou auspicious one, by virtue of my prowess I have taken away that beautiful chariot of his called Puspaka. Ascending that chariot thou shalt travel by the etherial route. O Maithilee, when I am excited with ire, Indra and other celestials at the mere sight of my countenance fly away in divers directions out of fear. Wherever I live, the Wind bloweth cautiously and the Sun (of piercing rays) out of fear for me appeareth in the welkin like the Moon. What shall I say more? Wherever I live, even the leaves of the trees do not flutter and the currents of the rivers are stopped. Beyond the ocean stands my beautiful capital Lanka like unto Indra's Amaravati, (the capital of the Lord of celestials), guarded on all sides by the terrible night-rangers and encircled by yellow walls. That beautiful city hath gate-ways of ornamented and jewelled arches and golden apartments. It is filled with elephants, horses and chariots, always resounds with the sounds of bugles, and is beautified with gardens having divers trees of wished for fruits. O Sita, O thou the daughter of a king, in this city shalt thou dwell with me. O large-minded damsel, thou shalt never think of earthly women. O thou of an exquisite countenance, enjoying these many things passing human, thou shalt not any more think of Rama—a human being of brief existence. Placing his beloved son on the throne, king DaÇaratha hath sent away his eldest son of weak prowess into the woods. O thou of expansive eyes, what shalt thou do with that wretched ascetic Rama who hath been deprived of his kingdom? I am the lord of the whole world of Rakshasas; being pierced by the shafts of Kama have I come by thee. It doth not behove thee therefore to pass by me. O timid damsel, truly shalt thou repent afterwards if thou dost disregard me, like unto Uruashee kicking Purarava. Rama is a human being and is not even equal to a finger of mine in battle. By thy good luck have I come unto thee— do thou give thyself up unto me, O thou of a beautiful countenance." Being thus addressed by him, Vaidehi exceedingly wroth and with blood-red eyes spoke unto that Lord of Rakshasas in the lonely forest, these bold words. "How dost thou wish to perpetrate such an impious deed after introducing as thy brother that highly worshipful Kuvera adored by all the deities. O Ravana, surely shall all the Rakshasas meet with death, who have such a stupid, harsh and lustful person like thee for their king. One can breathe on this earth carrying away Indra's wife, Sachi—but stealing me, the wife of Rama, no body shall be able to live in peace. O Rakshasa, it might be possible for one to live on this earth treating contemptuously the wife of the holder of thunder-bolt, but insulting me none shall escape the hands of Death even if he drinketh nectar.
Hearing those words of Sita the highly powerful Ten-necked one striking his hands together, increased his body too high. Thereupon, that one skilled in speech again spake unto Maithilee, "Methinks thou hast run mad. Hast thou not heard of my valour and prowess? Stationing myself in the welkin I can with my hands raise up the earth. I can drink up the waters of the ocean. And engaged in conflict I can destroy Death itself. With my sharpened shafts I can pierce the Sun and cut asunder the earth. Thou art mad with thy beauty. Do thou look upon me, who am capable of illusions." When he had spoken thus, his yellow eyes became blood-red with rage and assumed the semblance of flaming fire. Thereat Ravana, the younger brother of the Lord of wealth, changing his placid countenance, instantly assumed his own terrible shape resembling that of Yama. Highly exercised with ire, that ranger of the night became of ten countenances and twenty arms; his eyes were bloody and he appeared beautiful like unto blue clouds, being dressed in gold-hued apparel. Leaving aside the semblance of a mendicant, that lord of Rakshasas, Ravana, increasing in bulk, assumed his own shape. And wearing a blood-red cloth he stood there fixing his look upon that jewel of a damsel—Maithili. Thereupon Ravana spake unto Maithili like unto the rays of the sun, having a head of black hair and wearing apparel and ornaments, saying, "O thou fine damsel, if thou dost wish to have a husband known all over the world, do thou surrender thyself unto me. I am a worthy husband (or thee. Do thou serve me for ever, thy praiseworthy husband. O fine lady, I shall never do what thou dost not like. Renouncing thy attachment for a man, do thou place thy love in me. O foolish girl, worthy of being adored by the learned, for what quality art thou attached unto Rama of a limited life, who hath been deprived of his kingdom and hath his desire frustrated, and who of an evil intent, hath, at the words of his wife, renouncing his kingdom and kinsmen, been living in this forest—the abode of voracious animals." Speaking thus unto Maithili, sweet-speeched and worthy of being sweetly addressed, that highly wicked Rakshasa, Ravana, being exercised with lust, approached towards Sita and got hold of her, like unto Budha holding Rohini in the sky. With his left hand he held her, having eyes like unto lotus-petals, by the hair, and with his right hand got hold of her thighs. Seeing Ravana of sharpened teeth, and mighty arms, resembling the summit of a mountain and like unto death itself, the deties of the forest became highly terrified and fled in different directions. Instantly appeared there the celestial car of Ravana, decked in gold, drawn by asses and making a terrible sound. Thereupon, that one emmiting terrible accents, remonstrated with Vaidehi in harsh words and clasping her ascended the car. The virtuous Sita, being thus caught by Ravana,began to cry aloud, addressing Rama, who had gone away to a distant forest. Ravana, racked with lust, rose high up with her like unto the wife of a Pannaga, though she tried her best (to get rid of him), for she was not in the least attached unto him. Being thus carried away by the ethereal track by that Lord of Rakshasas, Sita began to cry aloud, like one mad, distressed and of deranged senses. "Ah! mighty Lakshmana, ever ministering unto the satisfaction of thy superiors, dost thou not know that I have been stolen away by a Rakshasa assuming shapes at will? O Raghava, for virtue hast thou renounced thy life, happiness and wealth,—dost thou not see that I have been carried away by one of mighty iniquity? O thou the subduer of foes,thou dost always control the rebellious,—why dost thou not punish such a vicious Rakshasa? The vicious do not instantaneously meet with the fruits of their actions; as for corn to ripen requires the assistance of time. For this iniquitous deed, which thou hast perpetrated, availing of the time and losing thy sense, thou shalt meet with a mighty disaster from Rama, bringing about thy end. Ah! being the virtuous wife of the virtuous and far-famed Rama, I have been stolen away. Now hath the desire of Kaikeyi and other relations been fulfilled. I invoke this Janasthana and these flowery Karnikas to tell Rama that Ravana hath stolen away Sita. I invoke thee, O Godavari, having swans and cranes sporting in thy stream, to tell Rama that Ravana hath stolen away Sita. I salute and invoke the deities that live in this forest of many trees to tell my husband of my being stolen away (by Ravana). I do seek the refuge of all deer, birds and other animals that live in this forest, and may they all communicate unto Rama the news of his dear spouse being carried away, and tell him that Sita, losing her control, hath been stolen away by Ravana. Even if I am taken away by Yama, and if the mighty-armed Rama is apprised of it, surely shall he bring me back by the display of his prowess." Racked with sorrow that one of expansive eyes, while thus bewailing in piteous accents, she espied Yatayu, the king of vultures, seated on a tree. Thereat the daughter of Janaka, brought under the control of Ravana and terrified, began to cry and utter those piteous words—"O worshipful Yatayu, do thou see that this vicious lord of Rakshasas hath ruthlessly carried me away like one having no husband. Thou wilt not be able to withstand this mighty, wicked and cruel night-ranger wearing emblems of conquest and having a scimitar in his hand. Do thou relate unto Rama and to Lakshmana everything about my being carried away from the beginning to the end.
Hearing these words Yatayu, who lay buried in a deep slumber, awoke and beheld both Ravana and Janaki. Thereat the lord of birds resting on the tree, having a big sharp beak like unto the summit of a hill, addressed these soft words unto Ravana, "O brother Ten-necked one, I am conversant with Puranas, of truthful vows and abide by religion. It doth not behove thee to perpetrate such an iniquitous deed before me. I am Yatayu, the mighty lord of vultures. DaÇaratha's son Rama is the lord of all men like unto Mahendra and Varuna. He is ever engaged in the welfare of all men. This exquisitely beautiful and far-famed Sita whom thou art about to steal away, is the married wife of that lord of men. And how dost thou thyself being a monarch and engaged in the royal office of maintaining subjects, carry away by stealth another's wife? O thou of mighty prowess, thou shouldst specially protect the wives of kings. Do thou therefore control thy base inclination of oppressing another's wife. A hero doth never perform what bringeth calumny upon himself. It becometh every individual to save another's wife from the touch of a second man like unto his own wife. O son of Paulastya, at the instance of the king mild subjects perform many an action conducing to virtue, wealth and desire, though not mentioned in the Sastras. The king is the virtue, the king is the desire and the king is the prime jewel of all subjects. Virtue, desire or sin—every thing ariseth from the king. O thou the best of Rakshasas, thou art vicious and unsteady; how hast thou come by rkhes like unto a sinner attaining to the abode of celestials? A vicious person can never relinquish his sinful habits—virtue doth never reside in the abodes of impious persons.
The mighty and the virtuous-souled Rama hath committed nothing wrong in thy city or thy dominions. Why dost thou then commit wrong by him? Khara of Janasthana is highly wicked and if Rama of blameless actions hath killed him on Surpanakha's account how is he to blame? Why dost thou then carry away the wife of that lord of men? Do thou soon leave off Vaidehi. Like unto Indra burning down Vitrasura, Rama, looking with his terrible eyes like flaming fire, shall reduce thee to ashes. Dost thou not understand that thou hast tied with cloth a virulent serpent? Dost thou not see that thou hast placed around thy neck the noose of death? It is always proper to carry such a weight as doth not exhaust (him who carries); it is always proper to take such a food as doth not cause illness. Who engageth himself in such an action as doth not confer virtue, fame or glory, but bringeth about physical affliction only? O Ravana, I am sixty thousand years old and have been administering regularly my ancestral kingdom. Old though I am, thou shalt not be able to carry away with safety Janaki in my presence, young, accoutered in mails as thou art with bow and arrows in thy hands and ascending a car. As it is not easy to destroy, by the reasonings of Logic, Vedas and Sruties containing eternal and immutable truths, so thou shalt not be able to carry away Vaidehi by force before me. If thou art a hero do thou fight. Or do thou wait for a moment, O Ravana, thou shalt also embrace the earth like unto Khara. Soon shall Rama clad in bark destroy thee in the battle field, who hadst many a time and oft destroyed in conflict the celestials and Danavas. These two princes Rama and Lakshmana are at a distance, what shall I do now? O vile being, undoubtedly shalt thou, terrified, be destroyed by them. Myself drawing my breath thou shalt not be able to carry away this beloved queen of Rama, the pure-natured Sita having eyes resembling lotuses. It is my duty to do good unto the high-souled Rama and DaÇaratha even at the sacrifice of my life. Do thou stand, O Ten-necked one. Behold for a moment. O Ravana, I shall throw thee headlong from this car, like unto a fruit from its stalk. O ranger of the night, even to my utmost might I will render thee hospitality in encounter.
While Yatayu, the king of birds, spake this, Ravana, the lord of Rakshasas, wearing pendants made of pure gold, having his eyes reddened with ire, darted towards him. Thereupon they began a terrible conflict in the welkin, like unto clouds driven by wind. There occured a mighty conflict between Yatayu, the lord of vultures, and Ravana, the lord of Rakshasas, like unto two Malyavan
Thereupon, finding the lord of birds worn out on account of his old age, Ravana, highly encouraged, again rose high up in the welkin, taking Maithili with him. He had all his weapons broken in the conflict, and had but his dagger left to him. Beholding him proceed thus pleased, taking the daughter of Janaka on his lap,—all his weapons having been lost, with his sword alone left,—the mighty and powerful lord of vultures, Yatayu, rose up and, darting towards Ravana, resisted him and said,—"O Ravana of feeble sense, it is for the destruction of the whole line of Rakshasas that thou carriest away this spouse of Rama, having arrows like unto thunderbolts. Like one thirsty drinking water, thou dost address thyself to drinking poison along with thy friends, courtiers, four-fold forces, servants and relatives. Foolish persons unaware of the fruit of their actions, meet in a short time with their own destruction,—so shalt thou very soon meet with thy own end. Thou hast been bound up by the noose of Death; and, proceeding whither, shalt thou save thyself, like unto fish eating up baits with hooks for their own destruction? O Ravana, it is beyond thy power to defeat the Kakutsthas. They shall not forgive thee for this thy encroachment upon their asylum. What hath been perpetrated by thee, coward, is blamed by all, and is the way taken recourse to by thieves and not by heroes. Do thou fight, O Ravana, if thou art a hero, or wait for a moment and thou shalt lie down on the earth like unto thy brother Khara. Truly hast thou for thy own destruction engaged thyself in these impious acts, which are perpetrated by men on the eve of their death. What person doth that which leadeth solely into sin? Neither the lord of celestials nor the self-create Deity doth engage in such an action." Addressing these moral words, the mighty Yatayu swooped on the back of that Ten-necked Rakshasa. Like unto the rider of a mad elephant, the lord of vultures began to tear Ravana with his sharpened claws, and that one having for his weapons his beak, talons, and wings, began to rive Ravana's back with his beak and claws, and to uproot his hair. Being thus aflicted again and again by the king of vultures, the Rakshasa shook, with his lips quivering in anger. Beside himself with anger, Ravana, holding Janaki fast by her left flank, struck Yatayu with his palms. Yatayu, the subduer of foes, bearing the strokes, tore into pieces his ten left arms with his beak. His arms cut off, instantly sprang up as many others, like unto serpents issuing out of ant-hills, being exercised with the pangs of poison. The mighty Ten-necked one, leaving aside Sita, out of anger bore down Yatayu with his fists and feet. Thereupon arose a mighty conflict between the lord of of vultures and the lord of Rakshasas of incomparable prowess. Yatayu addressing himself to displaying his prowess for the benefit of Rama, Ravana taking out his dagger, cut off his two wings, two legs and two sides. The ranger of the night of cruel deeds having sundered his wings, the king of vultures approaching wellnigh the verge of death, fell down on the earth. Beholding him fallen on the grand with his person bathed in blood, Sita. became exceedingly aggrieved and darted towards him like unto a friend. The lord of Lanka beheld Yatayu, fallen on the ground, resembling sable clouds, having a yellow breast and of exceeding prowess,—like unto an extinguished forest-fire. Then Sita the daughter of Janaka, having a moon-like countenance began lamenting, clasping with her hands Yatayu, crushed and fallen on the ground by the vehemence of Ravana's prowess.
Beholding the king of vultures slain by Ravana, that one possessed of a face fair as the moon, striken with grief, broke out into lamentations, saying, "Throbbings of the eyes or other parts of the body, dreams, seeing birds or hearing their voices, are found to augur happiness or misery to men. And, O Rama, although birds and beasts are scampering away before thee on my account, thou understandest not the mighty mishap that has befallen thee. O Rama, this bird, who, moved by kindness, had come to rescue me, owing to my (ill) luck, lies slain on the ground. O Kakutstha, O Lakshmana, save me!" Thus did that best of females, afflicted with fear, bewail; and those near (her) heard her lamentations. Thereat, that lord of the Rakshasas, Ravana, darted towards Vadehi, who, with a faded wreath for her ornament, was bewailing in forlorn guise. Exclaiming repeatedly, "Leave off!" "Leave off," the lord of the Rakshasas got at her, as she was clasping a mighty tree as if it were a creeper. And as she, bereft of the company of Rama in the wilderness, was wailing, saying, "O Rama," "O Rama," that one resembling the Destroyer himself, with the view of compassing his own end, seized her by her hair. On Vaidehi being thus outraged, this entire world consisting of mobile and immobile objects, had its nature altered. A dense darkness enveloped (everything). And the air did not breathe there; and the sun grew dim. Espying with his divine vision that Sita was overcome, that Deity, the graceful Great-father exclaimed, "Our work is accomplished." And seeing Sita overpowered, the supreme saints inhabiting the Dandaka forest, concluding the destruction of Ravana to be as good as accomplished without much ado, became at once delighted and aggrieved. As she went on weeping with "O Rama," "O Lakshmana," Ravana—lord of Rakshasas —taking her, coursed through the sky. And then the king's daughter hued like molten gold, clad in a yellow silken cloth, looked exceedingly beautiful like unto lightning. And on her yellow cloth streaming up, Ravana looked surpassingly graceful like a hill aflame with fire. And coppery fragrant lotus-leaves belonging to the eminently auspicious Vaidehi showered upon Ravana. And her gold-glowing silken cloth, flying in the air, appeared like clouds colored by the sunken sun. And her blameless countenance on Ravana's lap in the sky did not appear beauteous without Rama,—like a lotus without its stalk; it appeared like the moon risen tearing away dark clouds. And in the aerial regions her countenance on Ravana's lap furnished with a fair forehead and graceful hair glowing like the interior of a lotus, without scars, graced with white, shining, stainless teeth, having excellent eyes,—lovely like the moon, having a shapely nose, a rubeous upper lip,—wearing the splendour of gold in the sky,—that captivating countenance of hers in consequence of her weeping, and of being stained with tears, as also owing to the violence it had undergone at the hands of the lord of Rakshasas—did not appear beautiful without Rama; like the moon risen during the day. And furnished with the hue of gold, Mithila's daughter beside the dark-bodied lord of the Rakshasas, looked like a golden girth round a sable elephant. And Janaka's daughter, yellow-hued like lotus, having the lustre of gold.—and adorned with shining ornaments, coming in contact with Ravana, appeared like lightning embosomed among clouds. And in consequence of Vaidehi's ornaments sending sounds, the lord of Rakshasas resembled an entirely dark rumbling cloud. And as Sita was being borne away, showers of blossoms, falling off from her head, were scattered all around on the earth beneath. And that blossomy shower all around, drawn up by the vehemence of the ten-headed Ravana, again alighted beside him. And the showers of blossoms scattered around VaiÇravana's younger brother, looked like rows of burning stars round the foremost of mountains.
Seeing him fly up into the air, Janaka's daughter, Maithili, became aggrieved and exceedingly agitated, and great was the fear that possessed her. Her eyes expressing rage, weeping and fright, Sita, as she was being carried away, weeping piteously, spoke to the grim-eyed lord of the Rakshasas, saying, "Dost thou not, O base wretch, Ravana, feel shame on account of this act—thou, who, knowing that I was alone, fliest away, carrying me? Coward that thou art, thou it was, who, desirous of carrying me off, by the shape of a deer, hadst, by thy [powers of] illusion taken away my lord. And he also that endeavoured to rescue me, has been slain by thee—the ancient king of vultures, who was the friend of my father-in-law. Great, forsooth, is found to be thy might, thou vilest of Rakshasas; in that thou hast carried me off by simply declaring thy name, but hast not won me in war. Why dost thou not, O execrable one, take shame unto thyself, having perpetrated such a heinous act—having carried off another's wife in the absence of her husband? This fell and foul act of thine fraught with unrighteousness, heroic persons shall bruit about the world. Fie on thy heroism and thy truth,—of which thou didst apeak at that time; and fie also on this character of thine, calculated to sully thy line in this world. What can I do (unto thee), as thou proceedest with speed? But stay thou for a moment; and thou shalt not return with life. Shouldst thou come within the range of the vision of those sons of the king, thou couldst not, although thou shouldst happen to be accompanied with thy army, live for a moment. Even as a bird cannot bear the touch of a flaming fire in a forest, thou canst never bear the touch of their arrows. Effecting thy own welfare, do thou, O Ravana, leave me. If thou do not let me go, my husband along with his brother would strive for thy destruction. As intent upon sensul enjoyment, thou endeavourest to ravish me, this very endeavour of thine, O mean wight, shall come to naught. Not beholding my lord resembling a celestial, I cannot, come under the sway of my enemy, bear to live long. As one dwelling on earth perceives objects in their reversed relations at the time of one's death, so thou dost not perceive what is for thy good or profit. Those moribund do not relish what would do them good. I see thee with the noose of Death wound round thy neck. As, O ranger of night, thou art not affected with fear, albeit the situation is one calculated to raise one's apprehensions, it is clear that thou wilt see the golden trees, the dreadful river Vaitarani flowing with blood, the terrible wood, O Ravana, rife with leaves in the shape of swords, and a sharp Salmali containing blossoms of shining gold, having lapises for its leaves, and bearing iron thorns. But, O shameless one, like a person that hath drunk poison, having done this wrong unto that high-souled one, thou wilt not be able to save thyself. O Ravana, thou art fast fettered in the noose of Death. Having done this foul turn unto that high-souled one, repairing whither, shalt thou obtain respite? Shall not that strong and heroic Raghava, skilled in all weapons, who without his brother, in the twinkling of an eye, in battle slew fourteen thousand Rakshasas, slay thee, who carriest away his beloved wife?" Thus and in other ways, Videha's daughter, lying on the lap of Ravana, overwhelmed with fear and grief, indulged in piteous lamentations. And the wicked (Ravana) with a shaking frame carried away the daughter of the king extremely distressed, speaking much, and speaking piteously, uttering lamentations, and putting forth endeavours (to free herself.)
Carried away (by Ravana), Vaidehi, not finding any defender, saw five principal monkeys stationed on the top of a hill. Thereat, that lady of expansive eyes and surpassing charms, in the hope that they might convey the intelligence unto Rama, flung off in their midst her gold-gleaming silken sheet, and elegant ornaments. But the Ten headed one owing to hurry did not observe the throwing of the cloth along with the ornaments. Those foremost of monkeys having tawny eyes observed with winkless eyes the large-eyed Sita as she was giving way to grief. And the lord of Rakshasas, passing beyond Pampa, directed his course towards the city of Lanka, taking Mithila's daughter along with him, indulging in lamentations. Experiencing the height of delight, Ravana ravished her, taking her on his lap, like a sharp-toothed serpent of virulent poison. And speedily, like an arrow shot from a bow, he, coursing the welkin, left behind woods and streams and mountains and pieces of water. And coming to the abode of Varuna, that refuge of rivers, the exhaustless ocean—the home of whales and alligators, he crossed over it. In consequence of the carrying away of Vaidehi, Varuna's abode, from grief, had all its waves stilled and its fishes and mighty snakes inert.—And the Charanas uttered in the heavens these words, "O Ten-headed one, this is thy end." Thus did the Siddhas then say. And taking Siti on his lap, representing his own Death,—who endeavoured (to liberate herself), Ravana entered the city of Lanka. And entering the city of Lanka, vast, with all its highways well-arranged, and with people thronging its gates, he entered his own inner apartment. Then Ravana set Sita there, having eyes with dark outer corners, exercised with grief and dole; as if Maya had set his own Asura Illusion (in his own palace). Then the Ten-headed one spoke unto some female friends of terrible visages, "Let no man or woman behold Sita without my permission. And I command that, should she ask for pearls, or rubies, or gold, or apparel, or ornaments, the same should be rendered unto her. She that, whether knowingly or unknowingly should say anything unpleasant to Vaidehi, would hold her life cheap." Having said this unto the Rakshasis, the puissant lord of the Raksahsas, went out of the inner apartment, and thought within himself as to what was to be done (next). And he saw eight flesh-eating Rakshasas of wondrous prowess. And seeing them, the exceedingly powerful (Ravana), blinded by the bestowal of the boon, after extolling their strength and heroism, addressed them, saying, "Equipped with various weapons, do ye speedily take yourself to Janasthana,— that field of carnage—which ere this contained the abode of Khara; and casting off fear at a distance, do ye sojourn in vacant Janasthana with all its Rakshasas slain (by Rama). A great many troops endeued with exceeding prowess, who had been posted in Janasthana, have, along with Dushana and Khara, been slain by the shafts of Rama. Hence unprecedented is my wrath, towering above my patience; and great and fierce also is the hostility I have conceived against Rama. I wish to avenge myself on my mighty enemy. Sleep find I none without slaying my foe in fight. Slaying that slayer of Khara and Dushana, Rama, I shall attain delight like unto that attained by a pauper on gaining riches. Staying in Janasthana, ye shall gather true information touching Rama as to what he is about. Repair all ye rangers of the night carefully, and strive yourselves always for slaying Rama. I have been well acquainted with your strength in many a field, and it is for this that I set ye in Janasthana." Hearing these agreeable and weighty words of Ravana, those Rakshasas, bowing down unto Ravana, left Lanka, and in a body invisibly proceeded in the direction of Janasthana. Having obtained Mithila's daughter, Ravana experienced great joy in establishing her (in his own house); and having created high hostility with Rama, Ravana through blindness rejoiced greatly.
Having commissioned those eight terrible and mighty Rakshasas, Ravana, in consequence of perversion of sense, considered himself as crowned with success. And brooding over Vaidehi, he, sore pierced by the shafts of Kama, hastily entered his charming mansion, with the intention of seeing Sita. And entering that apartment, Ravana—lord of Rakshasas—saw the distressed Sita in the midst of the Rakshasas, with a tearful countenance, oppressed with a load of grief, like unto a bark sinking in the ocean through the violence of the winds; like unto a doe separated from the herd of deer, and surrounded by dogs. Coming to Sita disconsolate in consequence of stress of sorrow, remaining with her head bent down, that ranger of the night, the lord of the Rakshasas, forcibly shewed unto her that mansion resembling the mansion of the celestials, thick with palaces and lordly piles, inhabited by thousands of females; containing birds of vaious kinds; furnished with various gems; with beautiful pillars of ivory gold and crystal and silver, studded with diamonds and lapises. Ravana in company with Sita ascended the beautiful golden stairs, resounding with the sounds of kettle-drums and embellished with ornaments of burnished gold. And those loftly edifices had excellent windows made of ivory and silver, and covered with golden nets. The ground all over was decorated with ambrosia and gems. The Ten-headed one in his own mansion shewed unto Maithilee large tanks and pools covered with various kinds of flowers. (All this) Ravana shewed unto Sita overmastered by sorrow. And after having shewed unto Vaidehi the whole of that goodliest of mansions, that wicked one, with the intention of tempting Sita, spoke unto her, saying, "O Sita, leaving out old men and boys, I am the lord of thirty two kotis of night-rangers of terrible deeds. And a thousand come forward whenever required for any service.—If such is my sovereignty, all this is established in thee, O large-eyed lady, as well as my life. Thou art dearer unto me than life. O Sita, be thou the mistress of those numerous excellent women who are my wives. Dear, be thou my wife. This is for thy good. Why shoudst thou act otherwise? Do thou relish my speech. Do thou bend thy mind towards me. It behoves thee to favor me, who am burning (in the heat of desire). This Lanka measuring an hundred Yoyanas girt round by the ocean, is incapable of being harassed by the celestials themselves headed by Indra. Neither among the celestials nor Yakshas nor Gandharbas nor Serpents, find I any one that can match me in prowess. What wilt thou do with Rama a human being of short life, poor, of small prowess, practising mendicancy? O Sita, bend thy mind unto me. I am a fit husband for thee. O timed one, youth is uncertain. Sport with me here. And, O thou of a handsome countenance, do not wish for the sight of Raghava. O Sita, what power hath he to come hither even in thought? None can fetter the exceedingly fleet wind in the sky, or hold the bright flame of a burning fire. O beauteous one, in these three worlds I find no one that can by his might carry thee away, who art protected by my arms. Do thou govern at Lanka this extensive kingdom. The like of me and celestials and all that are mobile and immobile shall be thy servants. Laving thy limbs with water, do thou gratify me. The evil that thou hadst done, hath been expiated by thy life in the forest: now do thou reap the fruit of thy good deeds. Here are garlands furnished with divine fragrance, and, O Maithili, superb ornaments. Enjoy thou all those along with me. O thou of shapely hips, the car called Pushpaka, resembling the sun, which (formerly) belonged to my brother VaiÇravana, was through my prowess won by me in fight. And vast and beautiful is that car furnished with the speed of the mind. Do thou, O Sita, at thy pleasure sport on it along with me. Thy face stainless and lovely to look at, resembling the lotus, doth not, O thou of a comely countenance, O magnificent damsel, appear beautiful in consequence of thy being exercised with grief. When Ravana had spoken thus, that best of females Sita muffling up her moon-like countenance with the ends of her cloth, began to shed gentle tears. Thereat the heroic ranger of the night, Ravana, said unto Sita, distressed, sunk in thought, and deprived of her splendour through anxiety, "O Vaidehi, banish bashfulness, which stands in the way of one's duty. The yearning I feel after thee is in consonance with what the sages prescribe. These tender feet of thine I press upon my heads. Do thou speedily shew thy favor unto me. I am thy slave (ever) obedient unto thee. Let not these words of mine spoken by me under the withering influence of love prove fruitless. Ravana hath never bowed his head to any female." Having said this, the Ten-headed one, come under the subjection of the Destroyer, looked upon Maithili, Janaka's daughter (as his own) saying, "She is mine."
Having been thus addressed, Vaidehi unaffected by fear, although exercised with grief, placing a blade of grass between herself and Ravana, answered him, saying, "There was a king named DaÇaratha, the bridge of righteousness, like unto a mountain, ever bearing regard towards the truth, and renowned among men, whose son is Raghava. He is named Rama, and is righteous-souled and celebrated over the three worlds. He is long-armed, of expansive eyes,—like unto a celestial—he is my husband. Born in the race of the Ikshwakus, he hath the shoulders of a lion and is possessed of exceeding effulgence—the same that along with his brother, Lakshmana, shall take thy life. If thou hadst wronged me forcibly in his presence, thou wouldst have lain in battle in Janasthana even as Khara." All the mighty Rakshasas of grim visages, whom thou hast extolled (before me) shall be deprived of their venom before Rama, as serpents are before Suparna. The shafts decorated with gold shot by the bow-string of Raghava, shall pierce their bodies, as the waves of the Ganga (beat against) her banks, Although, O Ravana, thou mayst be incapable of being slain either by the gods or the Asuras, yet having roused the high hostility of Raghava, thou wilt not be able to liberate thy life. The strong Raghava will compass the end of what remains of thy life. Like the life of a beast tied to the sacrificial stake, thy own is incapable of being reclaimed, Should Rama look at thee with eyes aglow with anger, thou, O Rakshasa, wouldst be consumed even as Manmatha was by Rudra. He who is able to bring down the Moon or destroy him, and to drink up the ocean dry, will surely liberate Sita from here. Thy days are numbered, and auspiciousness hath bidden thee adieu. Thou art shorn of strength, and thy senses have been dulled. And it is owing to thee that Lanka shall be subject to widowhood. That thou by force hast for naught carried me away from the side of my husband —this sinful act can never conduce to thy felicity. That exceedingly effulgent lord of mine along with my husband's younger brother, summoning up their energy, is fearlessly dwelling in the vacant Dandaka. By means of an arrowy shower in conflict, he will take thy prowess and strength, thy hauteur and wickedness out of thy person. When urged by the Destroyer, the destruction of creatures is perceptible, then, coming under the sway of the Destroyer, men become careless in their actions. Having outraged me, thou, O worst of Rakshasas, thy time come; for compassing thy own destruction as well as that of the Rakshasas and those dwelling in thy inner apartment. A Chandala cannot tread the dais reared in the midst of a sacrifice beauteous with ladles, and vessels, and sanctified by the twice-born ones. So I, the religiously wedded wife of that one, ever intent on virtue, and (always) firm in my vows, is incapable, thou vilest of Rakshasas, of being touched by thee, a sinner. How can the female that hath always sported with her mate amidst lotuses, cast her eyes on a shag staying among rushes. Do thou either bind or destroy this body deprived of sensation. This body will I not protect, nor yet this life, O Ravana; and I shall not be able to bring blame on myself in this world." Having said these harsh words in wrath, Videha's daughter, Janaki, did not there again say anything unto Ravana. Hearing Sita's words, harsh and calculated to make one's down stand on end, Ravana answered her in words tending to excite one's apprehension, "Hear, O Maithili, my words. O damsel if, O thou of sweet smiles, within this time thou do not turn thyself unto me, the cooks shall cut thee off in pieces to serve my morning meal." Having herself spoken thus, Ravana,—challenger of foes— growing exceedingly wroth, addressed the Rakshasis in these words, "Ye frightful Rakshasis terrible to behold, subsisting on flesh and gore, do ye at once crush her pride." As soon as he had said this, those frightfnl and terrible Rakshasis with joined hands encircled Maithili. Then the grim-visaged king Ravana, as if riving the earth by his tread, proceeding a pace or two, said, "Do ye take Maithili to the wood of Asokas. There surrounding her, do ye secretly guard her; and there (sometimes) by storming, and (at others) by means of soft speech, do ye all strive to bring Mithila's daughter, like a wild female elephant, under your sway." Thus commanded by Ravana, those Rakshasis taking Maithili along with them, went to the Asoka wood, abounding with trees granting every desire, and filled with various kinds of fruits and flowers; and frequented by fowls fraught with juices at all seasons. And as a doe comes under the subjection of tigresses, Janaka's daughter, Maithili, her frame worked up with grief, came under the sway of the Rakshasis. And like a female deer fast bound by a trap, Janaka's timid daughter Maithili, agitated by the mighty grief, did not attain respite. And greatly up-braided by the fierce eyes (of the Rakshasis), Maithili did not know repose; and, afflicted with grief and fear, she, remembering her beloved lord along with Lakshmana swooned away.
Having slain the Rakshasa, Maricha, able to wear shapes at will, who had been ranging in the form of a deer, Rama speedily turned back along the path. On Sita having entered Lanka, the great father addressed the gratified Devendra of an hundred sacrifices, "For bringing about the weal of the three worlds, and the woe of the Rakshasas, Sita hath been taken into Lanka by the wicked-minded, Ravana. Devoted unto her husband, the exalted lady always brought up in happiness, not seeing her husband, and seeing (on the other hand) environed by numbers of Rakshasis,—is hungering after the sight of her lord. The city of Lanka is situated on the shores of the lord of rivers and streams. How can Rama get a knowledge of that blameless one, staying there? Brooding over the various ills she hath undergone, that exceedingly rare damsel is passing her days. Surely she will resign her existence. Great is the doubt that hath arisen as to Sita putting a period to her existence. Having thyself from here, do thou see the fair-faced Sita. Having entered the city of Lanka, offer excellent clarified butter." Thus addressed by the reverend chastiser of Paka, Devendra in company with sleep, approached the city ruled by Ravana. He then addressed sleep, saying, "Go thou; and stupify the Rakshasas." Thus accosted by Maghavat, that goddess, exceedingly delighted, for securing success to the work of the celestials, covered the Rakshasas with stupor. In the meanwhile, that god, the thousand-eyed lord of Sachi went to (Sita) staying in the woods, and spoke unto her these words, "I am the sovereign of the celestials. Good betide thee! I am here, O thou of luminous smiles! For securing success unto the work of the magnanimous Raghava, I will lend my aid unto thee. Do not, O daughter of Janaka, grieve. Through my grace, he shall along with his forces cross over the ocean. And, O excellent wench, I have by my supernal power, stupified the Rakshasis. And, O Sita, for this reason, I along with sleep, taking these rice,—rice boiled in clarified butter, have, O Vaidehi, come unto thee. If thou partake of these from my hand, thou shalt never beuteous one, be afflicted either with hunger or thirst, thou of thighs resembling rambha (trunks), for years." Thus addressed, Sita, alarmed, said, "How can I know thee for Devendra, Sachi's husband, staying here? By the side of Rama and Lakshmana, I had beheld the signs of the celestials. If, O Devendra, thou art thyself the sovereign of the celestials, show those unto me." Hearing Sita's words, the lord of Sachi did accordingly. He did not touch the earth with his feet, and his eyes remained winkless. He bloomed in youth, and the blossoms did not fade on his attire. Thereupon knowing him for Vasava, Sita was overjoyed. And weeping, she spoke regarding Raghava, "By luck it is that I had heard of that mighty-armed one along with his brother. As is my father-in-law, the king, as is the master of Mithila, so art thou (unto me), thou whom I behold to-day; my husband hath now found a protector.— And by thy command, O Devendra, will I partake of this payasa cooked with milk, which hath been offered unto me, and which shall enhance (the prosperity) of our race." Thereupon taking the payasa from Indra's hands, that Maithili of luminous smiles (mentally) offered it unto her husband as well as Lakshmana. "If my mighty lord live along with his brother, let this through my reverence for them, be theirs." She then partook of the payasa herself. Having thus eaten it, that one of excellent countenance, had her hunger and rising sorrow removed; and attaining a mental tendency from Indra, Janaki grew glad with reference to the Kakutshthas. And Sakra also for bringing about the success of Raghava's work, with a pleased mind, went to the abode of celestials. And greeting Sita again and again, that high-souled celestial, in company with sleep went back to his own abode."
Killing the Rakshasa, Maricha assuming shapes at will and ranging in the shape of a deer, Rama vended speedily his way. And as he hurried himself, eager to behold Maithili, jackals began to howl hideously at his back. Hearing their harsh cries, capable of making one's hair stand on end, Rama struck with fear at the voices of the jackals, became filled with alarm. "Ah! I consider this as inauspicious— that these jackals are crying. Escaping being devoured by the Rakshasas, may fair fortune befall Vaidehi! If Lakshmana should have heard the cries which Maricha, knowing my voice, and fixing on the means of harming me, uttered in the form of a deer, Saumitri, hearing that voice, leaving Mithila's daughter and commissioned by herself, must have come near me. Surely, the Rakshasas in a body are desirous of slaying Sita. Becoming a golden deer, Maricha, having allured me far, transformed himself into a Rakshasa, as soon as he had been struck with my shafts; and exclaimed, 'Ah! Lakshmana, slain am I.' It is doubtless, we having left (Sita), whether all is well with her. I having raised the hostility of the Rakshasas for the sake of Janasthana; and many and dreadful are the omens I see (around me)." Thus reflecting as he heard the bowlings of the jackals, the self-possessed Rama with hasty steps returned to the asylum. Raghava went back to Janasthana, alarmed in consequence of his having been drawn away by the Rakshasa in the form of a deer. And birds and beasts approached that high-souled one distressed and depressed in spirit; and staying on his left set up frightful cries. As he was witnessing the exceedingly dreadful signs, Raghava saw Lakshmana coming with a lacklustre (countenance); and Lakshmana came up to Rama. And depressed in spirit, he was rendered still more sad by that one who, afflicted with depression shared his sorrow. And, seeing that (Lakshmana) had come, leaving Sita in that solitary wood frequented by Rakshasas, his brother fell to reprimanding him. And taking Lakshmana's left; hand, the son of Raghu in extreme distress sweetly spake these rough words, "Alas! Lakshmana, thou hast committed a censurable act; leaving Sita, O mild one, thou hast come hither. Is it well with her? I make no doubt, O hero, but that Janaka's daughter hath either been slain or devoured by Rakshasas ranging the forest. And, considering the many omens that take place before me, O Lakshmana, I do not know whether we shall light upon welfare of Janaka's daughter Sita being alive, O best of men. And as these multitudes of beasts and these jackals are crying frightfully in the flaming direction,
Seeing Lakshmana cast down, cheerless, and come without Vaidehi, the righteous son of DaÇaratha, asked him, saying, "Where, O Lakshmana is that Vaidehi, who hath followed me unto the Dandaka forest, and leaving whom thou hast come hither? Where is that one of a slender waist, who is the help in trouble of me, deprived of my kingdom, dispirited, and running about the Dandakas? Without whom, hero, I cannot live for a moment—where is that life's help of me Sita resembling the daughter of a celestial? O Lakshmana, without Janaka's daughter (hued) like burning gold, I covet not the sovereignty of the celestials or the earth. Liveth Vaidehi, dearer unto me than life? Shall this exile of mine be of no avail? O Sumitra's son, on my dying for Sita and thy returning (to the city,) shall Kaikeyi have her desire, and attain felicity; and shall KauÇalya,— her son dead, and herself wearing the guise of a female mendicant, humbly wait upon Kaikeyi when she shall have succeeded in obtaining the kingdom for her son? If Vaidehi live, I will then return to the asylum; but O Lakshmana, if that one of excellent character should happen to be dead, I will also renounce my life. If, O Lakshmana, Vaidehi ever preluding her speech with a smile should not speak to me when I arrive at the asylum, I shall give up my life. Do thou tell me, O Lakshmana, whether Videha's daughter liveth or not; or whether, in consequence of thy acting heedlessly, that forlorn wench hath been devoured by Rakshasas. Of a tender frame, and a mere girl, Vaidehi, never having experienced unhappiness being cast down, surely weepeth for my separation. When that exceedingly wicked Rakshasa cried, "Lakshmana" at the top of his voice, wast thou also seized with fear? And I apprehend that voice resembling mine was heard by Vaidehi; and, despatched by her from fear, thou mayst have come hither swiftly to see
When coming out of the hermitage, Raghu's descendant, Rama, after a while, from grief, spake these words to the son of Sumitra, "When confiding myself in thee, I had left Maithili with thee in the wood, why then didst thou go oat, leaving her behind? O Lakshmana, directly I saw thee approach, renouncing Maithili, my mind, apprehending great wrong, became really aggrieved. O Lakshmana, seeing thee coming at a distance, renouncing her, my left eye and arm as well as ray heart keep throbbing." Thus accosted, Lakshmana having auspicious signs, afflicted with great grief, said unto the aggrieved Rama, "I have not come hither, of my own accord, renouncing Sita; but I have come to thee, having been urged thereto by herself with rudeness. The cries of "O Lakshmana, save me," as if uttered by the master, came to the ears of Maithili. Hearing those distressful accents, Maithili from affection [for thee], breaking out into lamentations, and overwhelmed with fear, spoke unto me, "Off," "off." On being repeatedly urged, with "Go," I answered Maithili in these words, tending to inspire her confidence, 'I do not see such a Rakshasa, as can excite his fear. Do thou desist. These cries do not come from him; but must have been uttered by some one else. How can he that can rescue the celestials themselves, utter, O Sita, such a blame-worthy and base word as—save [me]? Some one far some purpose, assuming my brothers voice, is crying— O Lakshmana, save me. O beauteous lady, these words, Save me—must have been uttered by some Rakshasa from fear. Thou shouldst not act like a mean woman. Do not be overwhelmed; and banish thy anxiety. There breathes no person, nor yet shall there be born any one in these three worlds who in the field shall vanquish Raghava in fight. Raghava is incapable of being beaten in battle by the very gods headed by Indra.' Thus addressed (by me) Vaidehi, deprived of her sense, shedding tears, spake unto me these cruel words, 'Thou cherishest the vile idea that on thy brother perishing, thou shalt come by me; but me thou shalt never have. As thou dost not go to him albeit he is crying loudly (for help), thou followest Rama in consonance with a hint from Bharata. A foe going about in disguise, thou followest Rama for my sake, prying into Raghava's draw backs; and it is for this that thou dost not go (to him)?' Thus accosted by Vaidehi, I, with eyes reddened in wrath, and my nether lip swollen in ire, rushed out of "the asylum." When Saumitri had spoken thus, Rama transported by grief, said unto Lakshmana, "O gentle one, thou hast done wrong in having come out hither without her. Although thou knewest (full well) that I was able to withstand the Rakshasas, yet didst thou sally out at the angry words of Mithila's daughter. I am not pleased with thee that hearing her harsh speech spoken in wrath, thou hast come hither, leaving Vaidehi behind. Thou hast every way done wrong in not acting out my mandate in consequence of being urged by Sita, and under the influence of indignation. That Rakshasa lieth low, being wounded by my shafts—that had drawn me away from the asylum wearing the form of a deer. I hit him stretching my brow slightly and fixing the shaft on it; when, renouncing his deer-form he became a Rakshasa wearing a bracelet and began to emit distressful shrieks. Wounded by my shaft, he, assuming my voice, and in accents capable of being heard from far, uttered those dreadful words fraught with dole, hearing which, thou hast come hither, renouncing Mithila's daughter."
As Rama went on, his feet failed him, his left eye began to beat, and a trembling came over his frame. Seeing again and again all these signs, he continually kept on asking (Lakshmana), "Is it well with Sita?" Eager to behold Sita, he proceeded fast; but finding the abode empty, he was filled with anxiety. And proceeding with swiftness, throwing about his limbs, Raghu's son began to survey all around the hut. He then found it empty of Sita, like unto a tank in evil plight and bereft of lotuses—during the winter. And seeing the cottage empty, with its trees as if sorrowing, and its flowers faded, and its beasts and birds sunk in gloom,— shorn of grace, worn out, forsaken by the sylvan deities, strewn with deer-skins and KuÇa, and twists of Kasa, he wept again and again—"Hath the timid one been carried off, or is she dead, or hath any one eaten her up, or hath she vanished (from the earth), or hath she gone to the wood, or hath she gone to cull flowers and fruits, or hath she gone to the pool for procuring water, or hath she repaired to the river? Although he searched his beloved one carefully, yet he failed to find her out in the wood-land. And that graceful one with his eyes reddened with grief, seemed like a maniac. And he rushed from tree to tree, and bewailing being sunk in an occean of grief traversed all the rivers and mountains. "O Kadamba, hast thou seen where is that one fond of Kadamba groves? If knowest thou this do thou tell me of Sita having an auspicious countenance. O Bilya, tell me pray, if thou hast seen her, wearing silken cloth, resembling cool leaves and having breast like unto Bilya fruits. Or, O Aryuna, she was very fond of thee, tell me if liveth that daughter of Janaka of slender frame. This Kakuva knoweth for certain about Maithilee having thighs like unto Kakuva. Yon stands beautifully that Banaspati being enveloped with creepers, flowers and leaves and filled with the hum of Vramaras. Surely doth this Tilaka know about her who was fond of her. O Asoka, who doth remove sorrows, do thou make good thy name by making me, who am exercised with grief, see instantly my beloved (spouse). O Tala, if thou hast any pity on me do thou tell me whether thou hast beheld that fair damsel having breast resembling ripe Tala fruits. Do thou tell me without fear, O Jambhu, if thou hast seen my dear one resembling in hue the river Jambhu. O Karnikar, thou appearest very beautiful with this blossoming flowers, tell me if thou hast seen my dear devoted wife who was fond of thee." Thus the highly famous Rama asking about Sita, nearing the various trees such as mangoe, Nipa, Mahasala, PanaÇa, Kurava, Pomegranate, Vakula, Pumnaga, Sandal and Keta began to traverse the forest like a maniac. Again addressed he the diverse animals—"O deer, knowest thou for certain about Janaki having the eyes of a doe; is she engaged in play with the does? O elephant, methinks thou dost know about the daughter of Janaka having thighs resembling thy trunk; pray tell me if thou hast beheld her. O tiger, fearlessly do thou relate unto me if thou hast seen my beloved Maithilee, having a countenance resembling Moon. O dear! O thou having eyes like unto lotuses! why dost thou fly away? Surely have I seen thee. Why dost thou not address me hiding thyself behind the tree? Wait, wait, O thou fair damsel, thou hast no compassion for me! Never hadst thou mock me before in this way! Why dost thou neglect me now? O exquisitely fair damsel, truly have I found thee out from this thy yellow silken cloth. I have seen thee flying away. Stand if thou hast any love for me. Or, O thou having a sweet smile, thou art not she; truly thou hast been killed or else thou wouldst not have neglected me at this time of dire affliction. True it is that she hath been devoured in my absence by the Rakshasas living on flesh having torn into pieces her limbs. Truly hath her face, resembling the full-moon, having beautiful teeth a fine nose and white Kundalas, become of pale countenance being brought under the possession of the Rakshasas. Her neck had the hue of sandal and was adorned with necklace—that beautiful tender neck was eaten up by the Rakshasas, my beloved wife wailing. Her arms were tender like leaves and adorned with various ornaments; truly have the Rakshasas eaten them up, shaken as they were, by throwing them here and there. Alas! did I leave her alone only to be devoured by the Rakshasas? And she hath been eaten up like one weak and helpless albeit she has many friends. O Lakshmana, O thou of mighty-arms, hast thou seen where my dear wife is? O dear! O Sita! where hast thou gone?" Bewailing again and again in this strain Rama began to range the forest. Sometimes leaping, sometimes walking in an uncertain direction, again and again he looked like one void of sense. And again intent on searching Sita he furiously engaged in traversing the rivers, mountains, fountains and the woods. He could not wait paitently anywhere. Entering a vast forest he searched every nook and corner for Maithilee; his desire was not satisfied and he again engaged with great labour in the finding out of his dear spouse.
Beholding the hermitage and cottage desolate and the seats strewn here and there, Rama the son of DaÇaratha looked around. And finding Sita nowhere he raised up his beautiful arm and broke out into lamentations saying, "O Lakshmana where is Sita? Where has she gone hence? O Saumitri, who hath carried away my dear one or who hath devoured her? O Sita, if wishest thou to mock me, hiding thyself behind the tree, enough—enough it is—console me who am exercised with grief. O pleasant Sita, without thee these faithful little deer have engaged in meditation being bathed in tears. Without Sita I shall not breathe, O Lakshmana. A mighty grief hath overtaken me in consequence of her being carried away. My father the monarch shall surely behold me in the next world and ask me 'I engaged thee in the observance of a vow; without fulfilling that, why hast thou come here? O shame on thee!' For certain shall my father address me with these words relating to my passionate, false and base conduct. All my desires have now been baffled and I have lost all control over myself and have been exercised with grief. O fine damsel, O thou of slender waist, where dost thou repair leaving me behind like unto fame renouncing a person of vicious nature? Without thee I shall renounce my own life." Being desirous of seeing Sita, Rama afflicted with grief began to bewail in this strain, but did not behold the daughter of Janaka. Being sunk in grief on Sita's account he became worn out like unto an elephant fallen in mud. Thereat for his well being, Lakshmana spoke unto him saying, "O thou of mighty intellect— do not grieve. Do thou put forth thy endeavours along with me. There is that high hill, O hero, containing many a cave. Maithili who is fond of ranging the forest and ever delighteth in beholding the flowery woods, must have entered therein or have gone to the watering-place blooming with flowerets and lotuses. She has gone to the river abounding in fish and Banjulas or has hidden herself somewhere in the forest to frighten us and to know, O best of men, how we can search her out. O thou of great beauty, let us soon engage in quest of her. O Kakuthstha, if thinkest thou that she is somewhere in this forest, we shall leave no quarter untried. Do thou not grieve." After Lakshmana had spoken thus out of fraternal affection, Rama, with a composed heart, set out along with him in quest of Sita. And searching every nook and corner of the mountains, rivers, ponds, table-lands, hills and summits they found Sita nowhere. And searching thus all the mountains Rama spake unto Lakshmana saying "Behold not I the auspicious Vaidehi on this mountain, O Saumitri." Ranging the entire forest of Dandaka, Lakshmana, sore distressed, spake unto his brother of flaming energy, saying "Surely shalt thou come by Maithili the daughter of Janaka like unto the mighty armed Vishnu obtaining this earth after having bound Vali." Being thus addressed by the heroic Lakshmana, Raghava, greatly afflicted with sorrow, replied in piteous accents—"O thou of mighty intellect I have searched every nook of this forest, this pool abounding in blown lotuses, and this mountain containing many a cave and fountain; but nowhere have I seen Vaidehi dearer than my life." Thus bewailing Rama, racked with sorrow consequent on Sita, being carried away, became poorly and afflicted with grief and swooned away for sometime. He lost his sense and his whole frame was worked with grief. Being grfeatly anxious and breathless he sighed hot and fast and began to lament. And sobbing again and again the lotus-eyed Rama bewailed with his voice choked with the vapour of grief, exclaiming "Ah Sita!" Thereat his dear brother Lakshmana, aggrieved, consoled him with joined hands. But passing by the words dropping from Lakshmana's lips Rama again and again bewailed not beholding his dear Sita.
Not beholding Sita the virtuous-souled Rama, of mighty arms, having eyes resembling lotuses, beside himself with grief, lamented (in many a way). Pierced with the shafts of Manmatha, Raghava, as if beholding Sita though he actually did not see her, uttered the following piteous accents—"O my dear, thou delightest greatly in flowers. Covering thy own person with Asoka twigs thou art increasing my grief. Thy thighs are like unto the trunks of plantain trees and thou hast hidden thyself behind the plantain grove. But I percieve thee, O fair one, thou art incapable of keeping thyself hidden. O auspicious one, thou hast entered smiling the Karnikar grove. No more with thy pastime, O dear one, leading to my death. Moreover it is not proper to sport in this way in a hermitage. I know it full well, O my dear, that thou art by nature fond of pastimes. But O thou of expansive eyes, this cottage lieth desolate, do thou come here. Evident it is that Sita hath either been devoured by the Rakshasas or carried away by them, and therefore she doth not approach me, O Lakshmana, who am thus bewailing. These deer, O Lakshmana, with tearful eyes have been as if declaring that Sita hath been devoured by the night-rangers. O chaste one, O thou of exquisitely fine hue, O worshipful madam, whither hast thou repaired? O Sita, truly hath the desire of Kaikeyi been fulfilled to-day. I came out with Sita and shall return home without her. How shall I enter again that inner apartment void of Sita? Surely shall the people blame me as being cruel and destitute of energy. That I have no prowess hath already been manifested in the destruction of Sita. When the king Janaka shall come to me after my return home from exile, to ask me of my welfare how shall I meet him? And surely shall he be overwhelmed with grief on his daughter's account when he shall find me without Sita. Blessed is my father since he is in heaven now. I shall not repair to that city protected by Bharata. Without her even the heaven itself appears to me as desolate. Do thou therefore repair to the city of Ayodhya leaving me in this forest. By no means shall I breathe without her. Embracing him warmly do thou tell Bharata, as instructed by me— 'Rama hath given thee permission to administer this kingdom.' As ordered by me do thou with proper respect salute all my mothers KauÇalya, Kaikeyi and Sumitra and protect them all with great care and respectful compliments. O destroyer of foes, do thou relate at length unto my mother the story of Sita's destruction." Rama bewailing thus, being overwhelmed with grief on account of his separation from Sita having a head of fine hair, Lakshmana became of pale countenance and was greatly distressed at heart.
That son of a king, stricken as he was with grief consequent upon separation from his dear one, was again overwhelmed with a terrible grief after causing sorrow unto his brother. Sunk in the abyss of grief, Rama, sighing hot and weeping piteously, spoke unto Lakshmana who was equally aggrieved, words worthy of being said on that occasion. "Me thinks there is none other on this earth like me, the perpetrator of vicious crimes. My heart or soul is not riven though crushed again and again without respite with a multitude of doleful events. Surely did I perpetrate many a vicious deed in my previous birth, the fruit of which I do now suffer and in consequence whereof misfortune after misfortune hath befallen me. Coming within the compass of my remembrance, the loss of my kingdom, the death of my father, the separation of my mother and other kinsmen culminates my grief. Repairing unto woods, O Lakshmana, in Sita's company my grief was assuaged, nay I did not suffer physical affliction even. Without Sita these sorrows have grown anew like unto fire flaming again by means of fuel. Truly my wife, timid as she is, hath been carried away by a Rakshasa by the etherial track. Alas I doubtless it is, that one of pleasant accents, wept piteously out of fear many a time and oft. For certain my dear wife's breast round and sprinkled as it was with red sandal paste, was bathed in blood (while devoured by the Rakshasas)—but there is no death for me. That countenance the beauty of which was enhanced by a head of curly hair and which used to emit forth tender, soft and clear accents, hath become pale, being taken possession of by the Rakshasas like unto the Moon almost devoured by Rahu. Surely have the Rakshasas subsisting on gore drunk her blood in the sky tearing oft the neck of my dear one ever devoted to pious observances. Surely did that one of beautifully expansive eyes cry aloud poorly like unto a hind when she was drawn hither and thither by the Rakshasas encircling her in the forest in my absence. O Lakshmana, sitting at the foot of this hill with me that large-hearted, pious Sita, of smilling countenance, used to address thee on many a topic. This is Godavari, the best of rivers, my dear wife took delight in her— has she gone there?—But she never goes there alone. Or has Janaki having eyes resembling lotus-petals hath gone to bring lotuses? But how is that possible, she never goes without me to bring lotuses. Hath she entered at her pleasure this forest filled with many flowery trees and diverse birds? But that is not possible too—she is timid and feareth much to enter alone in this forest. O Aditya, knowest thou the pious and vicious actions of men; beareth thou testimony to the truth and untruth of their actions—do thou tell me, pray, who am striken with grief, whither hath my dear one repaired, or whether hath she been killed? O Air, there is nothing on earth which is not within the compass of thy vision, do thou relate unto me whether Sita preserving the fame of my ancestry, hath been killed or carried away or if she waiteth on the way." After Rama had bewailed thus being beside himself with grief, Saumitri, ever treading the right path and not of poorly mind spoke words worthy of being said on that occasion.—"Do thou take heart renouncing thy grief and engage with energy in quest of Sita. Persons of high energy are never exhausted on the earth even in the face of arduous works." The highly powerful Lakshmana having spoken thus being afflicted with grief, Rama, the best of Raghu's descendants, did not consider that worth pondering over. Renouncing patience he again indulged in excessive grief.
Rama stricken with grief spake unto Lakshmana the following piteous words saying, "O Lakshmana, do thou speedily repair to the river Godaveri and learn if Sita hath gone there to fetch lotuses." Being thus addressed by Rama, the quick-paced Lakshmana went to the pleasant stream Godaveri. Reconnoitering full well the river containing many a watering-place Lakshmana spake unto Rama saying, "Searched have I all the watering-places but have found her nowhere—anon I cried aloud but she did not hear. I cannot trace whither hath Vaidehi of slender waist repaired ever assuaging our mental affliction." Hearing Lakshmana' s words, Rama, aggrieved and overwhelmed with sorrow repaired in person to the river Godaveri. Arriving there cried he "Where is Sita?" Neither did the world of creatures nor the river Godaveri apprise Rama of Sita's being carried away by the Lord of Rakshasas worthy of being slain. Thinking of the terrible figure and monstrous actions of that vicious-souled Ravana, that river did not dare relate unto him anything about Sita, albeit appointed by the creatures to relate the story concerning her and accosted by Rama in piteous accents. Being thus disappointed by the river in beholding Sita, Rama racked with her separation spake unto Lakshmana saying "O thou of auspicious looks, this river Godavari doth give no reply. But O Lakshmana, returning without her what shall I say unto Janaka and Vaidehi's mother? Where hath that Vaidehi gone who used to assuage my grief who had been deprived of kingdom and living in this forest on wild fruits and vegetables? Nights shall appear too long unto me, keeping late hours being deprived of my kinsmen and relatives and not beholding Vaidehi. I can range this Mandakini, this Janasthana and this Pasrabana hill if I can find Sita there. Behold, O hero, the high deer have been casting their looks again and again at men; methinks from their gestures, they intend speaking something uoto me." Beholding them, Raghava, the best of men, looked at them and said in accents choked with vapour—"Where is Sita?" Being thus addressed by that Lord of men the deer rose up all on a sudden and looked up to the sky facing the south and proceeded to the direction by which Maithili had been carried away. And moving by that way these deer eyed the Lord of men and again and again fixed their looks upon that way and earth and passed along emitting cries which was marked by Lakshmana. He marked with attention their movements and cries and spake unto his elder brother like one aggrieved saying—"Being accosted by thee with—'Where is Sita?' these deer have stood up all on a sudden and have been pointing to the south and earth— let us therefore proceed in this direction—it may be that we shall either meet with that worshipful madam or find some mementos concerning her." Thereat Kakuthstha, gifted with supreme beauty, proceeded towards the south being followed by Lakshmana and casting his look upon the earth. While proceeding thus, conversing with each other the two brothers beheld some flowers scattered on the high-way.
Beholding a collection of flowers scattered on earth, Rama, exceedingly sorry, spake unto Lakshmana in piteous accents saying "O Lakshmana, 1 have come to know that these are the flowers of the forest I gave Vaidehi; with these she decorated her hair. Me thinks the sun, the air and the famed earth have preserved them for my well-being." Having spoken these words unto Lakshmana, the best of men, the virtuous-souled Rama, of mighty arms, addressed the mountain in front of him containing many fountains, saying—"0 thou the best of mountains, hast thou beheld in this picturesque forest-land, that exquisitely fine damsel racked with my separation?" Exceedingly wroth he accosted the mountain like unto a lion addresing a little deer, saying "Show me my graceful Sita hued like gold before I crush down thy summits." Being thus addressed by Rama on Maithili's account the mountain did not show him Sita. Again addressed him Rama—"Thou shalt by the fire of my arrows, be reduced to ashes—thy twigs and leaves shall be totally destroyed and no one shall resort to thee. O Lakshmana, I shall dry up this river Godavari if it telleth me not about Sita having a moon-like countenance." Rama, exceedingly wroth, cast his looks around as if desiring to burn everything with his eyes and beheld footprints of the Rakshasas on the earth as well as those of Sita moving wildly hither and thither, terrified and desirous to see Rama, while pursued by the Rakshasas. Beholding these footmarks, the snapped bow, the quiver and the chariot broken into many pieces, Rama, terrified spake unto his dear brother. "Behold O, Lakshmana, the remnants of Vaidehi's golden ornaments, strewn hither and thither, and diverse garlands. Behold O Saumitri, the earth covered with drops of blood resembling golden drops. Methinks, O Lakshmana, Vaidehi hath been devoured by the Rakshasas assuming shapes at will, having sundered her in pieces. O Saumitri, there took place a terrible conflict between the Rakshasas, fighting with each other on Sita's account. O gentle one, whose is this snapped bow lying on the breast of the earth adorned and crested with pearls and diamonds? O brother, this belongs either to the celestials or to the Rakshasas. Whose is this golden armour lying shattered on earth, resembling the newly risen sun; in color and adorned with sapphire? Whose is this umbrella lying broken on earth, containing a hundred rod and adorned with celestial garlands? In whose conflict have these terrible asses, of large proportions, having faces of demon and with breast plates, been killed? Whose is this shattered war-car lying upset on the ground and broken flag resembling in lustre the burning gold? Whose are these terrible arrows feathered in gold, measuring four-hundred fingers, lying without blades on earth? Behold, O Lakshmana, these two quivers have been totally spoiled though filled with arrows. Whose charioteer is this who hath been killed with reins and lash in hands? These foot-marks must be some Rakshasa's. I made these Rakshasas my fatal enemies, assuming shapes at will and of crooked hearts. Poor Sita must have been either dead, carried away by them or devoured. Virtue did not save her from being carried away in this mighty forest. O Lakshmana, while virtue did not protect Janaki being devoured or taken away by stealth, what person else gifted with heavenly power, on this earth shall bring about my well-being? For this it is that people through ignorance disregard the ever kind Almighty—the lord of creatures and the best of the celestials. Truly shall the celestials regard me as one devoid of prowess, who am mild-tempered, kind, ever engaged in the welfare of the humanity, and have controlled all my senses. Observe, O Lakshmana, obtaining me as the stay these accomplishments have been turned into so many blemishes. Truly shall my prowess manifest itself to-day overshadowing all my other accomplishments for the destruction of the Rakshasas and all created beings like unto the rising of the Sun casting the Moon into shade on the day of dissolution. None shall enjoy felicity, O Lakshmana,—Yakshas, Gandharbas, Picachas, Rakshasas, Kinnaras, or human beings. Today shall the welkin be filled up with my arrows. Motionless shall I make all the animals inhabiting the three worlds. I shall arrest the movement of the planets and overshadow the Moon. Stopping the course of the wind and destroying the rays of the Sun and fire I shall envelope the earth with darkness, crush down the summits of the mountains, dry up the pools, blow up the creepers, demolish the Ocean and erradicate the trees. If the celestials do not give me back my Sita I shall bring about the dissolution of the three worlds which would else have been wrought by time. O son of Sumitra, instantly shall the celestials headed by Indra, meet with my prowess, if they do not give back my Sita, ever advancing my wellfare. None shall be able to range the welkin. Behold Lakshmana, being perpetually crushed down by my arrow's shot off my bow, the world shall be disturbed and dislodged and the animals and birds shall be confused and destroyed. Stretching the bow to my ears I shall make the world, for Sita's sake, void of Pisachas and Rakshasas with my arrows incapable of being withstood by created beings. To-day shall the celestials behold the power of my arrows coursing a long distance shot through my ire. Three worlds destroyed on account of my wrath, celestials, Danavas, Pisachas or Rakshasas,—none shall be saved. The dwellings of the celestials, Asuras, Yakshas and Rakshasas shall fall down sundered by my arrows into diverse pieces. I shall dislodge the whole world by my arrows. If the celestials do not give me back my Vaidehi dead or carried away or as she was before, I shall destroy the whole world mobile or immobile and disturb all with my arrows until I see her." Having spoken thus, Rama, with his eyes reddened with ire and lips swollen, tying fast his bark and deer-skin, braided his matted locks. Having done this, being exceedingly wroth he looked like Rudra about to destroy Tripura. Thereat taking his bow from Lakshmana and holding it fast, the effulgent Rama, the conqueror of foes, fixed flaming arrows to it like so many serpents and said being exercised with ire like unto fire on the eve of dissolution.—"O Lakshmana none shall be able to withstand me, who am inflamed with rage, as debility consequent on old age, death, time, duty are incapable of being averted from their destined ends by the animals. I shall bring about a mighty revolution in the world containing the celestials Gandharba, human beings, Pannagas and the mountains, if I do not get back, in her pristine beauty, my Sita, the daughter of the King of Mithila."
Rama highly aggrieved on account of Sita's being carried away, addressing himself to destroy the world like unto the fire of dissolution and casting his look, sighing again and again, upon the stringed bow like unto Mahadev desirous of burning down the whole world at the time of dissolution, Lakshmana, having his countenance dried up, beholding his rage not seen before, began with folded hands—"Ere this thou hadst been gentle, self-controlled and engaged in the welfare of all beings. It doth not behove thee now to renounce thy natural temper being influenced by ire. Ever manifested itself in thee, glory par excellence like unto splendour in the Moon, lustre in the Sun, motion in the wind and forgiveness in the Earth. It becometh thee not to devastate the whole world for the crime of an individual being. Methinks for certain, this shattered car must be the property of an individual person, not of many. But I do not know whose is this car with yokes and dresses and what for it hath been shattered? Behold, O thou the son of a King, this terrible spot bathed in blood and raked with hoofs and wheels. Surely here took place a conflict. O thou the foremost of those skilled in speech, it appeareth from these signs that this skrimish did take place with one, not with two. Here are not to be seen the fool-marks of a large army. It therefore doth not behove thee to destroy the whole world for one's individual offence. Kings, gentle and mild by nature, do always administer punishment, proportionate to the amount of offence. Thou art always the stay and the best refuge of all animals. Who shall think well, O Raghava, of the destruction of thy wife? The celestials, Danavas, Gandharbhas, rivers, seas, and mountains—none can act unfriendly by thee as the learned priests cannot act improperly towards those initiated by them. It is thy duty, O king, with bow in hand to search out the person who hath carried away Sita, along with me and the devotees. Explore shall we, with great care, the seas, the forest, the mountains, the fearful caves, the pools and the abodes of the celestials and Gandharbas until we find out the person who hath carried away thy wife. If the celestials do not return thee peacefully thy wife, O Lord cf KoÇala, thou shalt adopt measures, befitting the occassion. Thou shalt then uproot the whole world, O lord of men, with thy gold-featherd arrows resembling the thunderbolt of Mahendra,if thou dost not come by thy wife by resorting to good conduct, self-control, lowliness and polity."
Rama bewailing thus like one helpless being stricken with grief, overwhelmed with sorrow and losing control over himself, Lakshmana touched his feet and consoling him instantly began:—"By constant asceticism and manifold pious observances king DaÇaratha obtained thee like unto the celestials obtaining ambrosia. As I have heard from Bharata, king DaÇaratha died for thy separation, attached as he was unto thee for thy accomplishments. O Kakuthstha, if dost thou not bear patiently this impending peril what little-minded person else shall bear it? Compose thyself, O thou best of men. Peril overtaketh every body like unto fire but vanisheth in no time. This is the nature of men. Yayati, the son of king Nahusha, though attained to the state of celestials, was however thrown down for an iniquitous deed. The hundred sons, that had been born unto our ancestral priest Vasishtha, were all killed in one day. O lord of Kerala, even Vasumati, the mother of the world, adored of all beings, meeteth with mesery consequent upon earth-quake. Even the mighty Sun and Moon witness eclipse who are the eyes of the world and the very images of virtue and in whom the whole world is stationed. O thou best of men, what of insignificant beings cased in this frail body, even the mighty creatures and celestials are subject to the influence of destiny. I have heard, O best of men, even the celestials headed by Indra are subject to happiness or misery. So it doth not behove thee to bewail thus. O descendant of Raghu, it becometh thee not to lament like an ordinary person even if Janaki is dead or hath been carried away. O Rama, persons, highly experienced and ascertaining right or wrong without being moved, do not lament even in the face of mighty perils. O thou best of men, do thou, after due consideration, ascertain what is proper or improper; persons of thy vast wisdom are cognizant of the right or wrong by dint of their understanding. Without proper exercise, actions, of unknown merit and uncertain issue do not bear fruits. O hero, many a time and oft ere this, thou hadst given me the self-same counsel. Who is capable of counselling thee who art the very preceptor of the gods? O thou of great intellect, even the celestials cannot measure thy mental acumen. Greatly benumbed is thy wisdom with the slumber of grief, and I am to rouse it. O thou the best of Ikshakus, do thou engage in the destruction of thy foes considering well thy celestial and human prowess. O thou best of men, what necessity hast thou to destroy the whole world? Do thou rescue Sita after finding out thy vicious enemy."
After Lakshmana had spoken these highly sound and pleasant words, Rama, ever taking to what is sound, accepted them. Thereupon that one, of mighty arms, slaking his flaming ire and reclining himself upon his beautiful bow, addressed Lakshmana, saying, "Do thou ponder over, O brother, where shall we repair, what shall we do and by what means shall we come by Sita?" Whereto Lakshmana replied saying unto the highly aggrieved Rama, "It is proper for thee to search this Janasthana filled with a multitude of Rakshasas and covered with diverse trees and creepers. Here are many strongholds in the midst of mountains, clefts of rocks, many caves and numerous cavities filled with various animals. Many are the abodes here belonging to the Kinnaras and Gandharbas. Do thou, along with me, search all these places. Great men, of thy calibre, do remain unagitated even in the midst of difficulties like unto mountains never shaken by the velocity of the wind." Hearing these words, Rama, enraged, fixing sharp and terrible arrows to his bow, began to range the forest with Lakshmana. Thereupon he beheld, fallen on ground, having his person bathed in blood, the king of birds—Yatayu, resembling a mountain peak, and spake unto Lakshmana, saying "It is clear and beyond all doubt that Vaidehi hath been devoured by this Rakshasa, assuming the shape of a vulture and ranging the forest. This Rakshasa hath been reposing at ease after devouring that one of expansive eyes; I shall kill him with terrible straight-coursing arrows, having flaming points." Fixing sharpened shafts to his bow, Rama, enraged, darted towards the vulture, as if moving the sea-girt earth. Vomitting frothy blood Yatayu, the king of vultures, spoke unto Rama, the son of DaÇaratha, saying 'O thou of long life, that goddess, whom thou hast been searching in this vast forest like unto Oshadhi, and my life have been carried away by Ravana. I saw her, O Raghava, carried away stealthily by the powerful Ravana, in thy absence as well as that of Lakshmana. Myself Hearing Sita, for her rescue, O Lord, Ravana was thrown down On earth by me in conflict having his car and unbrella shattered. This is his snapped bow and these are his broken shafts. And this is his war-car, O Rama, shattered in fight. This is his charioteer lying On earth being killed by the velocity of my wings. Having sundered my wings with his dagger, who had been exhausted, Ravana taking Sita, rose high up in the welkin. It behoveth thee not to kill me who had been wounded before by the Rakshasa." Hearing from him pleasant words relating to Sita, Rama, leaving aside, instantly, his mighty bow, embraced him, and rolling on earth having lost self-control through grief, began to lament with Lakshmana. Though highly composed by nature, he was dverwhelmed with doubled grief. And beholding Yatayu, sigh again and again and breathing with difficulty in a helpless plight, Rama, highly aggrieved, spake unto Lakshmana saying, "I have lost my kingdom and have been living in this forest. My Sita hath been carried away and this bird hath been killed (on my account)—This misfortune of mine can burn even the very fire. If for assuaging my grief I do enter the mighty ocean, verily shall that misfortune dry up even that lord of rivers. There is none so unfortunate as I, throughout this earth, mobile or immobile, and it is for this bad luck that I have confronted this mighty disaster. This mighty king of vultures is our father's friend and he lieth on earth, killed through the evil turn of my fortune." Uttering these and various other words, Raghava, along with Lakshmana touched his body manifesting his paternal affection. Embracing the king of vultures, bathed in blood, having its wings cut off, Raghava, fell on the ground, exclaiming 'where hath Maithilee gone like unto my life?'
Beholding Yatayu fallen on the ground by the terrible Rakshasa, Rama spoke unto Lakshmana, having compassion for all, saying "Verily for my service this bird hath breathed its last, being killed by the Rakshasa. O Lakshmana, its voice hath been enfeebled, its vision weakened and its life, greatly exhausted, lieth in a very little proportion in its body. May good betide thee, O Yatayu; if thou art capable speaking again, do thou relate how Sita hath been carried away and thou hast been killed. Why hath Ravana taken away by stealth the worshipful Janaki? What offence did I commit by him that he hath carried away my dear one? O thou best of birds, how looked the moon-like, pleasant countenance of Sita at the time of her being carried away? What did she speak then? What is the prowess, appearance and action of that Rakshasa? Where doth he live, O reverend Sir? Pray tell me, I do ask thee." Beholding Rama, lament like one helpless, the virtuous-souled Yatayu spake in faltering accents—"Sita hath been carried away by Ravana, the lord of Rakshasas, creating a mighty illusion producing wind and showers. O darling, myself being worn out that night-ranger, having sundered my wings, fled away with Sita to the southerly direction. O Raghava, my life is about to expire, my eye-sight hath grown of mistaken perception, I see trees before me made of gold having hair resembling Ushira.
Having offered him the gift of water, those two descendants of Raghu wended their way in that forest in quest of Sita and proceeded towards the south-west.
Beholding both the brothers, Rama and Lakshmana, clasping each other with their arms, the headless demon spake:—"O two best of Kshatryas, are ye waiting here beholding me hungry? O ye having lost your sense, ye have been chosen by Destiny as my food." Hearing those words Lakshmana, sore distressed and determined to display his valour, addressed Rama with words worthy of being said on that occasion. "This vile Rakshasa shall seize both of us; let us sunder soon its two huge arms with our daggers. This grim-visaged Rakshasa, of huge proportions, gifted only with the strength of arms, defeating all other persons, hath addressed itself at last to destroy us. It is odious for the Kshatryas to make away with those who cannot defend themselves like unto animals brought for sacrifice."
O mighty armed Rama of great prowess, formerly my beauty, beyond conception, was known all over the three worlds, like unto the beauty of the Sun, the Moon and Indra. I used to frighten everywhere the ascetics living in the forest by turning this my beauty into a terrific form. Once on a time assuming this terrible shape I assailed and enraged the great ascetic Sthulashira collecting diverse wild fruits. Thereupon he imprecated curses upon me, saying "Do thou retain this ghastly shape hated of all mankind." Upon my praying unto that angry ascetic for my relief from that curse, he said—"Thou shalt regain thy stalwart and beautiful shape when thou shalt be burnt by Rama in a dense forest having got thy arms dissevered by him. O Lakshmana, know me to be the beautiful son of Danu. Through Indra's curse in the battle field I have been metamorphosed into my present shape. After I had pleased him with hard austerites, the Grand-Father of the celestials conferred on me a long life. And therefore I was inflamed with pride and assailed Indra in a conflict, thinking within me, 'I have gained a long life—what can Indra do me?' Thereupon by his thunderbolt, having hundred edges, hurled off his hands, my thighs were shattered and my head thrusted into my body. Myself praying for the close of my life, he did not despatch me to the abode of Yama. He only said "May the words of the Grand Sire prove true." Whereto I replied 'How shall I live long without any food, being smitten by thee having a thunderbot in thy hand, and having my head, thighs and mouth crushed down?' Thereat Indra made my hands extending over a Yajana and placed my mouth, having sharpened teeth, on my belly. Thenceforth, stretching out my long arms I used to devour all lions, tigers, wolves and deer ranging the forest. Indra said to me, Thou shalt attain to heaven when Rama, along with Lakshmana, shall cut off thy arms in a battle.' Acting under the conviction that Rama, resolved to destroy my person, shall surely come within the compass of my arms, I do always assail with relish, O worshipful one, O thou best of kings, every animal I meet with in this forest. Thou art that Rama. May good betide thee, O Raghava. Verily did the great ascetic speak unto me that none should be able to assail me but Rama. Being cremated by you, I shall counsel you best and tell you with whom you should contract friendship." Being thus addressed by Danu, the virtuous-souled Raghava spake before listening Lakshmana, "My renowned spouse Sita was easily ravished by Ravana after I had gone out of Janasthana along with my brother. I know that Rakshasa's name only—but do not know his whereabouts, his figure and his prowess. It behoveth thee to show proper compassion for us, who have been stricken with grief, who are helpless, have been ranging this forest in this way and are ever engaged in the well-being of others
After Kavandha had spoken thus, the two best of men, Rama and Lakshmana took him to a mountain-cave and placed on fire. Lakshmana kindled the funeral pile, which was ablaze on all sides. Thereupon the fire began to burn down slowly the huge and corpulent body of Kavandha like unto a lump of clarified butter. Afterwards the highly powerful demon, shaking the funeral pile, rose up quickly like a smokeless flame of fire, wearing a clean cloth and a celestial garland. And the graceful demon, wearing an unsullied cloth and having all its limbs crested with diverse ornaments, rose from the pile high up in the welkin with a delighted heart. Thereupon mounting on a famed car, brilliant and drawn by swans
Having pointed out unto Rama the expedient for finding out Sita the wise Kavandha began with the following significant words:—"This is the way, O Rama, leading to the mount Rishyamuka, where stand, beautifying the West, the Jambu,
Thereupon Rama and Lakshmana, sons of a kingly father, passing along the way, pointed out by Kavandha, leading to the lake Pampa, proceeded towards the West. They wending their way desirous of seeing Sugriva, there came within the compass of their vision many trees, grown on the summits of the mountains, blossoming with flowers and abounding in fruits tasting sweet like unto honey. Passing the night on the summit of a hill those two descendants of Raghu arrived at the western bank of Pampa and espied the pleasant asylum of Savari. Getting at that charming hermitage covered on all sides with trees and casting their looks around they beheld that female mendicant— Savari. No sooner had that one of perfect asceticism beheld those highly intelligent Rama and Lakshmana than she rose up with folded hands and touching their feet offered them duly water for washing their feet and mouth. Thereupon Rama spake unto that female ascetic, engaged in religious services, saying, "O thou of sweet accents, hast thou got all hindrances to asceticism removed? Is thy asceticism growing stronger every day? O thou having asceticism for thy wealth, hast thou restricted thy anger and fare? Hast thou observed the commandments and attained to mental felicity? Hast thy attendance upon thy spiritual guide borne fruits?" Being thus accosted by Rama that old Savari, of accomplished asceticism and recognised by the Sidhas, approaching Rama spake:—"Favoured with thy presence my asceticism hath attained to its consummation. Blessed is my birth, fruitful is my service unto my spiritual guides and accomplished is my asceticism. O best of men, thou art the foremost of celestials; worshipping thee I attain to the abode of deities. O gentle one, slayer of foes, thou that dost confer honors on men, thyself casting thy auspicious looks upon me, consecrated I, by thy favour, shall attain to the imperishable land of celestials. On thy setting foot on the mount Chitrakuta, the ascetics whom I served, ascending celestial cars of incomparable lustre, departed to heaven. Those great ascetics, cognizant of virtue, said to me, "Rama shall come to thy holy asylum. Do thou receive with great reverence that guest together with Lakshmana. On beholding him, thou shalt attain to that best land of the celestials whence none returneth. O best of men, I was thus told, by those great ascetics, and for thee I have collected various wild fruits growing on the banks of Pampa." Being thus addressed by Savari, the virtuous-souled Raghava spake unto her conversant with the knowledge of past and future, saying, "I have heard from Danu, in truth, about thy divine authority as well as that of thy spiritual guides. If thou purposest so I wish to witness it with my own eyes." Hearing these accents dropping from Rama's lips, Savari showing unto them the vast forest said, "Do thou behold, O Raghava, this forest, crowded with deer and birds resembling a dense cloud. This forest is known as Matanga's wood. Here in this forest the pure-souled preceptors sacrificed unto fire their persons consecrated by the Mantras as Mantra itself. This is that altar Pratyaksthali, ascending which my worshipful preceptors used to offer flowers unto the deities with hands trembling with toil. Behold, O best of Raghus, this altar of incomparable beauty, by virtue of their asceticism, hath been still shedding its lustre on all the sides. Behold, again, the seven seas have appeared here in conjunction, at their very thought, worn out with fasts and therefore incapable of moving on. Even those barks, which they used to place on these trees after ablution have not yet been dried up. These flowers, of blue colour which they offered unto the deities, being engaged in divine services, have not yet been withered away. Thou hast observed this entire forest and heard every thing worth hearing. I purpose now to renounce my body being commanded by thee. I wish to approach those pure-souled ascetics, whom I used to wait upon, and whom these asylums belong to. Hearing with Lakshmana the speech of that pious one, Rama gained an excess of joy and exclaiming, "Wonderful it is!" again spake unto Savari of keen austerities,—"O gentle one, I have been worshipped by thee. Do thou repair at thy ease and pleasure." Being thus addressed and ordered by Rama, Savari, wearing matted locks, rags and the skin of an antelope, surrendered herself unto fire and rose high up in the welkin like onto blazing fire. Adorned with celestial ornaments, wreathed with celestial garlands, sprinkled with sandal-paste and wearing celestial cloth she appeared of exquisite grace and lighted up the quarters like unto lightning. By virtue of her devout meditation, Savari repaired to that holy region when dwelt her spiritual preceptors—the pure-hearted ascetics.
After Savari had repaired unto heaven by virtue of her divine prowess, Rama with his brother Lakshmana began to ponder over the pious influence of those great ascetics. Thinking within himself about the divine authority of those great ones, the virtuous-souled Rama spake unto Lakshmana, devoted and ever engaged in his well-being.—"Beheld have I, O gentle one, the wondrous asylum of the pure-souled ascetics filled with diverse birds and tigers rambling friendly with antelopes. O Lakshmana, we have performed ablutions in the sacred waters of these seven seas and offered oblations unto our manes. Our misfortunes have ended and prosperity hath appeared and my mind is now filled with ecstacy of delight. Me-thinks, best of men, auspiciousness shall soon appear unto us; do thou come, therefore, we shall proceed towards the picturesque lake Pampa. Yon appeareth in view, at no distance, the mount Rishyamuka. Here dwells with four monkeys, the virtuous-souled Sugriva— Suryya's son, in constant fear of Vali. I am in a hurry to behold Sugriva the best of monkeys, for my business—Sita's quest—is entirely at his hands." Unto the heroic Rama, speaking thus, Saumitri said.—"Let us depart soon, I am in haste too." Issuing out of Matanga's asylum, the mighty Rama, lord of men, repaired with Lakshmana to the lake Pampa. Exercised with grief, he arrived at the bank of that best of lakes, beholding (as he passed along), vaious trees and pools, the mighty forest covered on all sides with huge trees and flowers and resounding with the noise of lapwings, peacocks, woodpeckers and various other birds and rattling of the bamboos. Beholding, from distance, Pampa of sweet, cool and pure water, Rama performed ablution at the Matanga Sara (a portion of Pampa) and paced slowly towards the lake. Thereupon DaÇaratha's son, stricken with grief, bathed in Pampa, covered with lotuses. It was adorned on all sides with Tilakas, Asokas, Punagas, Uddalas and Vakulas. It was a lake girt on all sides with pictueresque gardens, having its waters undulating beautifully and transparent like unto crystal, and covered all around with soft sands. It was filled with fish and tortoise, adorned with trees on its banks, encircled with creepers embracing her like companions and frequented by Gandharbas, Kinnaras, serpents, Yakshas and Rashasas. It was covered with trees and creepers of various kind, of cool water, and enveloped with beauty. It was, somewhere, of red hue, in contact with water lillies, somewhere white with Kumudas, somewhere blue with blue lotuses like unto a blanket of diverse hues. It was filled with white and red lotuses and encircled with blossoming mangoe groves and resounding with the music of the peacocks. Beholding Pampa, ornamented like a damsel with Tilakas, Bijapuras,
END OF THE ARANYAKANDAM
