28 — 29. As he was going, Rdma said to the son of the wind god (Hanumdna), do thou take this my good ring as a token of recognition. It bears the letters of my name Give it to Sit A. in secret. In this business, O best of monkeys, thou art most to be relied upon. 1 know all thy strength, go, may thy journey be happy. ” 30. Thus despatched by the king of the monkeys, Angada and the rest went about here and there in search of SitA, 31. As they were wandering about they saw in the fastnesses of the VindliyA Mountain, a R&kshasa like a mountain of a fearful appearance eating deer and elephants.
32. This is R&vana, knowing this some of the monkeys uttering & screeching sound immediately struck him with their fists 33. “ He is not Rdvann,” so saying they went to another forest. Troubled with thirst those chiefs of monkeys did not get water.
34. Wandering in the forest with mouths, throats and lips dry, they saw a huge cave covered with creepers and grass.
35 --36 They saw curlews and Haman^oes coming out with wet wings. ** There is certainly water here. We shall enter this great cave/' So saying Hanumatm went in first. The others followed each holding the other by the hand and anxious for water.
37 — 38. Having proceeded through darkness for a great distance, the chief, of monkeys saw tanks of water clear like gems, trees like the tree of life, laden with ripe fruits, honey of the measure of drona, houses full of all good things and fi led with clothes and jewels.
39- 40 They hud heavenly foods, bat they were bereft of human beings. Struck with astonishment they saw sitting, on a golden seat of heavenly appearance, a lovely woman brightening the place by her splendour..She was dressed in rags, engaged in meditation and immers- ed in yoga, having achieved success in it.
41. The monkeys prostrated themselves before her from fear and devotion. Seeing them the lady said: “ why have you come here/* 42. Whence and whose messengers are you, why are you disturbing my place. Hearing this Hanumdna said, listen, lady, as I tell thee all.
43. “ The lord of Ayodhyti was Rrijd Dasratlm of great fortune and his eldest son of good fortune is Rdma, well-known throughout the world.
44 — 47. ” Obeying the commands of his father, he went to live in the forest with his wife and brother There his wife was taken away by the evil minded Rdvann. Then Rdma together with his brother went to Sugrlva and Sugrfva out of friendship told us to search for Rdmn’s dear wife. So we have come. Then searching through the forest for Jdnaki and anxious to drink wafer, we accidentally entered this cavern and have come here. Do thou, O good woman, tell us who art thou and why art thou here.”
48. The y»giU<\y seeing those monkeys said to them greatly pleased. u Do you eat the roots and fruits to your heart’s content, and drink tin's water of life.
46 —50. " After you have done so, do you come to me and I shall tell you my story from the beginning.”
“ Very well,” so saying the monkeys ate and drank and after doing so cheerfully went to the lady and stood before her with folded hands.
50 — 61. Then that yogi Indy of celestial vision said to Hanumdna.
“ FTemd, the daughter of Vishwa karma, who was of heavenly beauty, once gratified Shiva with her dance.
52. “ Pleased the lord Shiva gave her this heavenly great town. Here that lady of handsome teeth lived for myriads of years.
53 ‘‘ I am her dear friend devoted to Vishnu and anxious to achieve emancipation. My name is Swayamprabha and I am the daughter of Dfiyagnndharva of old.
54. — 55 “ As she was going to the world of Brahmd she said to me, * Dost tbou perform austerities here. As thou shall be living here in this 14 secluded spot, bereft of all creatures, the lord Nar&yana, who is without decay, shall in the Tret&yuga incarnate as R&ma, the son of Dasratha, for removing the load of the earth, ami shall roam through the forest.
56 — 57. “ * Searching for his wife monkeys shall come to thy cave.
Having worshipped them thou shaltgo to R&ma and, having hymned him with care, shalt go to the abode of Vishnu which is attainable by yogis and is internal/ I wish to go from this place forthwith to 3ee Rdma/* 58. u You close your eyes and go oat of the cave/’ The monkeys did so and speedily went out of the cave to the forest.
69. The lady haviug also left the cave speedily went to Rdma. There she saw Rdma with Lakshmana and Sugriva.
60. Having circumambulated him and bowed to him, that wise woman said in faltering accents with her hair standing on end.
61—62. ‘‘ 0 king of kings, I am thy slave, come to see thee here.
For many thousands of years I have been performing severe austerities in a cave. To-day my austerity has borne fruit. To-day I shall salute thee who art above illusion.
63. Unseen in ail beings thou pervadest them in aud out. Hidden by the curtain of thy Yoga Mdyd ( yoga energy), thou art seen in a human form.
64— 65. “ Like an aotor assuming various* forms, thou art not cognizable by men of deluded vision. Thou hast descended upon the earth for the purpose of strengthening devotion in the minds of those who are thy great devotees. O lord, how can I, a woman under the influence of tarnas (darkness), know thee?
65 — 66. Let any other person know thy real nature in the world, O best of Raghus. Let this thy form be ever present in the chamber of my heart. I have, O Rdma, seen thy two feet which show the way to emancipation.
66 — 67. “ That sight is beyond the ken of those who are sunk in the ocean of transmigratory existence. It is the path of truth.
67. “ Proud of the possession of wealth, sons, family and tho like, man does contemplate upon thee who art the wealth of the poor in worldly wealth.
68— 69. u I bow to thee who art beyond the road of the three attributes, (worldly life), who art the wealth of the poor, who art happy in thy own self, who art without attributes and yet the soul of all the attributes.
69 — 70. “1 know thee to be of the embodiment of time, the lord, devoid of beginning, middle and end, the same in nil, moving everywhere and the supreme purusha. O lord, no one kuows thy doing in this illusive human incarnation.
71. “There is no friend nor foe to thee, nor is any one apart from thee. With the internal eye closed by thy illusion, they see thee, having friends, foes and the like.
72. *' Of him who is unborn, who is not a doer and who is the lord of all, things like birth, actions and the rest amongst gods, men and lower creatures, are the variesb mockeries.
78—74. “Some say that thou, the undecaying one, hast incarnated upon earth for making the recitation of thy deeds successful. Some say thou art born for making tho penances of the King of Kausala ('Dasratha) bear fruit. Others say thou art born at the prayer of Kausalya. Others again say thou art born at the prayer of Brahma for removing the loads of the earth which are in the shape of vile Rakshasas.
75 — 76 “ O Raghunandan, it is easy for those who hear and sing of thy deeds, aud who see thy lotus feet, to cross the ocean of life.
76—77. “ Bound by the attributes of satava, rajas and tamae (goodness, activity and darkness) born of thy mdyd, how can I know thee who art apart from those attributes, who art yet the support thereof? How can I hymn thee who art beyond thought and speech. X bow to the best of Raghus with his bow, arrow and quiver, who is attended by his brother Lakshmana as well as by Sugriva and the like/ 1 78. Thus hymned, the lord of the Raghus who removes the impuri- ties of those who are devoted to him, well pleased said to thab Yogin devotee woman: “ What wish dost thou entertain in thy heart.”
79. She said to Raghava with devotion “To thou who art dear to thy devotees, give me unflinching devotion to thee, wherever, 0 Lord, I may be born.
80. “ Let me always have the company of thy devotees and nob of ordinary persons. Let my tongue always devotioually say Rdma, Rama.
81—82. “ Let my mind always remember that form of thine which is of the color of a dark cloud, which has Sitd and Lakshmana on its sides, which carries the bow and the arrow, which wears the yellow robe, and a shiningfcrown, which is decked with armlets, necklets of pearls, and the kaustubha gem and earrings, which is always resplendent. I do not wish for any other boon.”
83. Sri Rdma said: u Let it be so, 0 thou lady of great fortune, do thou go to the Badri forest. There remembering me and giving up this body made up of the five elements, thou shalt ere long attain to me the supreme self.”
84. Having heard this speech of the lord of Raghus, which was like unto nectar she went to the sacred place known as the Badri foresb. There remembering the lord of the Raghus on relinquishing this body, she attained to the abode of the supreme.
Noth. — In the Valmiki Ramayane there is no mention of the lady having gone to hymn Rama at Kiahkindha. She merely senda the moukeya out of the cave (Kishkindha Kanda, Chap. 52).
CHAPTER VII.
1. Now as the monkeys were sitting amongst those forests of trees, they were troubled with anxiety not knowing what to do and gob tired cf searching for Sitrf.
2. Then Angada, the chief of the monkeys, said to some of them: “ We have been wandering about in the foresb and a month has gone over it.
3. '* We have not yet found Sitd, nor have we carried oub the com- mands of the king. If we go back to Kiahkindhd, Sugrivashall kill us.
4. “Seeking a pretext he shall certainly kill me, the son of his enemy. How can there be in his heart any affection for me. I have been protected by Rdma.
5. “ I have not done the work of Rdma. This will be the prelexb for the evil minded Sugriva’s killing me.
6. “ He has taken to wife the wife of his brother who is like a mother unto him. O chiefs of monkeys, I shall not therefore go near him.
7 — 8. " I shall give up life here by some method or other. Thus seeing the heir-apparent weeping, some of the leaders of the monkeys sorrowfully and with tears in their eyes said: 9 — io — 11, «' What is thy grief for? We are the protectors of thy life, we shall live in this cave free from fear. This cave wilL be for us a town full of every good thing like unto a city of the gods. As they were thus slowly talking amongst themselves the son of the wind who was skilled in polity overheard them and embiacing Angnda said, “ Why art thou thinking in this way. Evil thinking tioes not befit thee.
12. 44 Thou urt very dear to the king. Thou *rt the very dear son of TArA. R&ma has for thee uffection greater than he has for Laksbmann.
13. 44 Therefore, there is no fear ior thee from Kama nor from the king. I am devoted to thy good. Do thou, O child, not think of any- thing else.
14. 4 ‘ When the monkeys say that residence in a cave is unassailable (they are mistaken) what is there in the three worlds which cannot be pierced through by the arrows oj R&inn.
15. “ O chief of the monkeys; how shall those monkeys who are giving thee evil counsel abide with thee having left off their sons, wives and the rest.
16. 44 0 child, listen from me another secret ns I tell thee. Rdma is no mere man. He is the undecaying N&rayana himself.
17. 44 Sitd i9 the goddess Maya, who deludes the world. Lakshmana is the support of the earth, the embodiment of Sesa, the lord <\f the serpents.
18-19. 44 Solicited by Brahma those protectors of the world have incarnated as human beings under the influence of Mdyd, for the destruc- tion of the Rdkshasas. We are all the companions of Vishnu, the dweller in the Vaikuntha. Seeing the supieme being incarnate as man, we have by our own will iucarnated as monkeys through his Mdya alone. In days of yore we worshipped through ascetism the lord of the world and through his grace alone we attained to the status of his companionship.
20 — 21. “ Having in this incarnation served also him through his mdyd, we shall again attain to Vaikuntha and live there happily/* 22—23. Having thus consoled Angada, they went to the great mouutain Viudhyd and there having gradually searched for Sita came to the southern ocean.
24—25. Seeing the ocean uncrossable, unfathomable and the giver of fear, the monkeys became terrified and overcome with anxiety sat cn the shore saying <! what shall we do/* Then Angada and the rest of the brave warriors said amongst themselves.
26. 44 We have spent a month in wondering about through the caves of these hills and have not yet seen Havana nor Sitd, the daughter of Junaka.
27. 44 Sugrlva is cruel in giving punishment and shall no doubt kill us. Sitting here to die is better than suffering death at Sugriva’s hands.
28. Having resolved thus and spreading kuaa grass on all sides they all sat there resolved to die.
2y. During this interval there came out of the cave of the Mahendra hill a vulture which was like unto a mountain.
30. Seeing those bulls amongst monkeys sitting there to die, the vulture said: “ I have to day got much to eat.
31. B 44 I shall eat each one of these gradually day after day." Having heard tfiese words of the vulture the monkeys with minds troubled with fear said “ this vulture shall undoubtedly eat us all.
32- 33. 44 0 chiefs of monkeys, we have not done any portion of RAina's work, we have also not done service to Sugriva nor to ourselves. Killed by this vulture for nothing, we shall go to the abode ot the king of death.
34 44 Oh how fortunate was Jatayusha the wise, the follower of dhnrma and fcfie conqueror of enemies who attained to emancipation which even yo<jis cannot attain/ 4 85 — 36. Hearing this speech of the monkeys, Sampati said “ Who are you, who are repeating amongst yourselves the name of my brother Jatdyusha, which is like nectar into my ears. Do you tell me, let there be no fear for you from me, O chiefs of monkeys.”
87 — 38. Angada of good fortune then got up and replied: “ The auspicious Rdma, son of liasratha, together with Lakshmana and Sitd his wife was roaming about the great forest. His good wife Sitd was carried off by the evil-minded Havana.
39- 40. “ As Rdma and Lakshmana had gone a-hunbing, she was carried awuy forcibly. As she was crying * Rama, Rdma, ' the lord of the birds Jatdyusha heard her cries and it had a terrible fight with Rdvana for the sake of Rdma, and that powerful bird was killed by Rdvana.
41 — 42. ** He was cremated by Rama and immediately attained to the status of Sdyujya (companionship) to him. Rdma then went to Sugriva and having made friendship with him with fire as the witness, that powerful chief at the instance of Sugriva killed Bdli who was uncon- querable and gave the kingdom of Kishkindhd to him.
43. The powerful Sugriva then sent us powerful monkey hosts for the purpose of searching for Sitd.
44 — 45. “ ‘ You should return within a month, otherwise I shall take away your lives/ Thus ordered by him, we have been wandering in these forest-caves.
*• The month has gone and we do not yet know where is Sitd or Rdvana. We are, therefore, sitting here on the sea-shore to die.
46- -47. ** If, O bird, thou knowest, do tell us of the good Sitd.” Hav- ing heard this speech of Angada, Sampati was pleased at heart and said: — “Jatdyusha, O lord of monkeys, was my dear brother. I have heard news of him after many years.
48 — 49. “ 0 lord of monkeys, I shall serve you through speech. Do you take me near the water to offer libations to my brother. After that I shall tell you all that is good for the accomplishment of your task.”
49 — 50. ° Very well,” so saying, they carried the bird to the sea- shore. He bathed there and gave libations of water to his brother. He was then brought back to his place by the lord of the monkeys and told them joyfully as follows: — 51. “ There i9 a town called Lankd on the top of the Trikuta hill. There in the Asuka Vdtika lives Sitd well protected by Rdkshasa women.
52. “That Lankd is in the midst of the oceana hundred yojuua (400 kos) from this place. Most certainly do I see it as well as Sitd.
53—54. “Being a vulture I can see so far, do not have any doubt in this. He who can cross the ocean which extends for a hundred yojanas shall certainly come back after seeing Jdnaki.
65. “ I can myself kill the evil-minded Rdvana, the killer of my brother but 1 have lost my wings.
Do you make great efforts in crossing the lord of the river 9. Then the best of Uaghus shall kill lldvana, the king of the Raksha?r 4 g.
56. “ Do you now consider as to which of you can cross the ocean which extends f»»r a hundred yojanas and having entered Lanka and seen the daughter of the king of the Videbas, and talked to her, come back having swam across the ocean,” CHAPTER VIII.
(The monkeys and Sarnputi on the Sea-shore.)
1. Then impelled by curiosity all the monkeys questioned Sampati saying “Do you, sir, relate your history from the biginniug.” Then Sampati related his previous history as follows; — 2-3. “ I and Jatayusha were brothers. Proud of our strength and desirous of testing it, we two young birds flew up wishing to reach from conceit the orb of the sun.
4—5. "We flew for several thousands of Yojanas. Then Jatdyusha was scorched. Covering him with my \ving3 I got stupified and stood with my wings burnt by sun’s rays. I then fell over the top of fcha VindhyA mountain. Here by falling from a great height, O lord of monkeys, I became unconscious.
6. “ For three days with my life breaths remaining, and my wings scorched because I did not know the country nor the tops of the hills of stnpification of the mind.
7. Then slowly opening my eyes, I saw a good Ashrama. Slowly I went near it.
8. The Lord of the Munis Chandramd seeing me said with astonishment ‘ O Sampati, why art thou so disfigured, who has disfigured thee?
0. “ ‘ I know thee from old, how powerful thou art. Why have thy wings been burnt down? Tell me if thou wishest/ 10— 11. " Then sorrowfully I told the Muni all that I had done. I am, O Muni, burning with the fire of the conflagration.
14 How shall I be able to support life without wings, O lord.
11— 12. “Thus addressed the Muni with eyes wet with compassion, seeing me said * Hear, my child, what I say. After hearing it do as thou pleasest.
12 — 13. " * This sorrow has the body for its cause. The body has karma (action) for its cause. Action proceeds from man having the notion of “ I ” in the body.
“ 4 The notion of “ I ” which is unintelligent is beginningless, having nescience for its root cause.
14 “ c This ahankara (egoism) is always associated with the reflection of Chit (self) like a piece of iron heated with fire. Thus the body becomes identified with that ahankdr and becomes possessed of intelligence, 15 u 4 “ I am the body " This notion arises by force of the connection between the self and the ahankdr. Worldly life, which is the giver of pleasure and pain, has for its root this notion of “ I ” in the body.
16—17. u ‘On account of this identification of the dtmd which is with- out modification with the ahankdr, with the notion of 44 I am the body/’ “1 am the door of action,” the embodied self always acts and is forcibly bound by the results. Possessed of virtue and vice he wanders up and down.
18 “ * u I have surely done much good work through sacrifices, gifts and the rest and shall, therefore, go to heaven and enjoy happiness there.” Thus he thinks.
19. “‘Having through the same false notion enjoyed in heaven felicity for a long time, on the exhaustion of his meritorious deeds impelled by his karma he falls down even though not wishing it.
20 “‘Having fallen in the lunar orb and mixed with vapour he comes down upon earth, there he remains in rice and the re3t for a long time.
21. 41 ‘Then lie becomes the four fold kind of food and is eaten by men and becoming the vital seed is threwn by man into the womb of the woman when the season comes.
Noth. — The allusion here is to the panchagni Vidya of the UpanishAds. The pas- sage of the Jira montioned there is from this world to the moon, thence to parjanya the (god presiding over rain), thence Again to this world through rain, thence to man in whom the product of rain in the shape of grain and other eatables enters and thence into woman in whom the vital is thrown by man. These are the five fires through whioh gods pour libations before one becomes known as man.
22. ** ‘There in the mother’s womb mixed with the blood and enveloped in the outer skin of the ombryo, he becomes what is known as kalal in one day.
23. “ ‘On the expiration of five nights he becomes a budbud (buble). At the end of seven nights he attains to the condition of (m&nsapeshi) lump of flesh.
24 “ ‘ At the end of a fortnight that lump of flesh becomes filled with blood and at the expiration of 25 night? it sprouts forth.
25. *“ At the end of one month are produced in it the neck, the head, the shoulders, the spine and the belly. Each of these five orguns is produced one after the other.
26. “ ‘ In two months are produced in due order and not otherwise the hands, the feet, the sides, the hips, the thighs and the knee9.
27. In three months are produced gradually the joints of the body. All the fingers are produced gradually in four months.
28. “ ‘The nose, the ears and the eyes are produced in the fifth month.
“‘The rows of the teeth, the nails., the secret organs are also produced in five months.
29. After the sixth month are produced the holes in the ears. In the same month are also produced anus, the organs of generation, male and female, and the navel amongst human beings.
30. In the seventh month are produced hair, on the body as well as the lmir on the head.
“ ‘ In the eighth month all the organs of the body become divided.
31. Ut O bird! in this manner the foetus increases in the womb of the woman. In the fifth month the embodied self becomes possessed of intelligence on all sides.
32. 11 ‘Through a small hole in the navel cord the creature derives its sustenance in the womb from the essence of what the mother eats and does not die because of his harm*.
33. “ ‘ Remembering all his former births and all his former actions, burning in the fire of the digestive organs, he utters the following: 34. “ ' Becoming born in thousands of diverse births, I have enjoyed my connection with millions of sons, wives and relations.
35. “‘Attached to rearing up the family I earned wealth through fair and foul means. Unfortunate am I that I did not think of Vishnu even in dream.
36 -37. ‘ Now I am reaping the fruit thereof in the shape of dire misery in this womb. Burning with desire and taking the unreal body for reality. I did what I ought not to have done And failed to do what was for my own good.
37. — 38. “ ‘ Having in this way suffered misery of diverse kinds through my own karma when shall I get out of this womb which is like unto hell. Henceforth I shall daily worship no one else but Vishnu.”
39. “‘Thinking in this and the like manner the Jiva pained by the pressure of the mother’s organs, comes out with great trouble like a sinner from hell.
40. ‘‘ ‘ Like a worm from a festering soro he comes out.
•‘ Then he suffers the troubles of the conditions of childhood and the rest (youth and old age*.
41. “ ‘Thou hast suffered all these and knowesb them all. 1 have not described to thee the sorrows of youth and the rest.
42. «“ In this way through the force of lmbit of this notion of “1'* in the body, comes to this Jiva residence in hell and the like as well as entrance ( and residence in the womb and the sorrows consequent thereon and the consciousness of being a doer of acbion.
34- “* Therefore, let one knowing himself to be separated from the two bodies, gross and subtle and beyond prdlcriti and relinquishing all sense of “I"* in the body, be a man of wisdom.
44, ** ‘Let him realize his own self to be free from the conditions of waking and the rest (dream and dreamless slumber), as Truth, Intelligence and the rest (Bliss) as pure, ever-awakened and at peace.
45. “‘On the knowledge of the intelligent self arising and destruction of illusion born of nescience brought about, let the body fall or remain till the exhaustion <>f the karma which has given it this incarnation.
4t> — 47. ‘’To the Yogi there is neither happiuess nor sonow, both of which are the products of nescience. Do thou, therefore, remain content with this body of thine till thy karma which has given thee this incar- nation is exhausted, like the snake bearing its slough till the time comes for leaving ib.
48— 49. “ ' I shall, 0 bird, moreover tell thee something more for thy benefit. In the Tretd yuga the undecaying Ndrdyana incarnating as son of Dasratha shall come to the Daudaka forest, together with his wife Sitd, and Lakshmana for the destruction of lldvann.
49 — 51. “ ‘ Thence as Rdma as well as his brother shall be away in the forest Rdvana shall carry off $itd like a thief and shall put her in Lankd.
" Then by the command of Sugriva, monkeys shall come in search of her to the aea-shore. Thou shalt meet them by accident, of this there is no noubt, 62. •• 1 Do thou tell them the whereabouts of Sitd truly. Then two new wings shall appear in thy body:* ” 53. Sampati said: “ Thus did Chandramd, the lord of the family of the Munis, advise me. See my wings have sprung forth anew and are very tender."
54. “ May good betide you, I am going, you will surely see Sitd. Do you make efforts for crossing the ocean which is difficult to cross.
55. “ By the mere remembrance of whose name even one addicted to evil ways attains to the supreme and eternal abode of Vishnu, having crossed this Unfathomable ocean of the world, how shall you, 0 monkeys, who are the dear devotees of llama, who is the cause of the maintenance ot the three worlds, not be able to cross this ocean before you.
CHAPTER IX.
( Hanumdna.)
I — 3. On the king of the birds having gone heavenwards, those besb of monkeys overcome with joy and anxious to see Sitd, consulted among9b themselves as to how they aha 1 1 cross the ocean which was full of fearful currents, and whales, waves and the like and difficult to be incompassed at like space (dkdsa).
4. Angada said to them listen te me, 0 best of monkeys; You are all very powerful, brave and have proved your strength on former occa- sions, which of you shall, after crossing the ocean, do the work of the king?
5. He ffhall undoubtedly be the giver of life to all these monkeys. Let that brave person get up and come forward forthwith.
6. He shall be the supporter of Rama, Sugriva and all the monkeys, Let there be no hesitation about this.
7. As the heir-apparent of the monkeys had said so, all the leaders sat silent and looking at each other said nothing.
8. Angada then said. “ Let each one declare his capacity for the accomplishment of this task. We shall then know who shall be able to do the work/' 9. Hearing these words of Angada, each of the monkey warriors declared his power of going through the ocean. Commencing from ten yojaixas they went on declaring their strength each adding ten to the one preceding him (ten, twenty, thirty).
10 — 11. Then in the midst of the monkeys JAmbavana declared his strength to be 90 yojanas. Said he “In days of yore when the god Vishnu had taken three strides I went 21 times round ODe of his strides, viz,, the earth according to rule.
•< Now on account of old age I am unable to cross the ocean.”
12. Angada also said. 1 can go across the ocean. But I do nor know if I have the strength to cross it back.”
13. Unto him Jambavana said. “ 0 brave youth thou arb our king and guide. I caunob direct thee, even though thou art capable of going.”
14. Angada said; “If it is so, then we shall sleep on the bed of the Kusa grass as before. When none of us has done the work, no one ought to live * 15. Unto him Jambavana the brave said. “ I shall, O my son, show thee him by whom our work shall be accomplished erelong.”
16. So saying Jambavana said to HanttmAna as he was sitting there. " O HanumAua why arb thou sitting silently, concealed like an ignorant person with such a heavy task in hand.
17. “ O thou of great strength, do thou show thy strength to day. Thou art verily the son of the wind god and equal to the wind in strength.
18 — 19 “ Thou art created by that great being (wind god) for accom- plishing the work of Rama. As soon as thou wast born seeing the sun arisen 4hou saidsfc, * I shall catch this ripe fruit * by his shouts, and flew out of childishness for 500 yojanas. Then you fell down upon the earth.
20 “Therefore who can describe thy strength and greatness. Get up and dost thou of true resolve by doing the work of RArna cave us."
21. On hearing those words of JAmbavana, HannrnAna became greatly pleased and made a roar like that of a lion rending as if it were Che whole world by his shouts.
22—24. He became like a mountain as if he were a second god with strides (Vishnu).
“ Having crossed the ocean and reduced LankA to ashes and killed RAv.ina witi? all his family, I shall bring the daughter of Janaka. Or haiing with my left baud tied RAvana on the neck by a rope, I shall uproot Lanka together with its hills and throw it in front of Rama.
25. “Or having seen JAnaki of good fortune I shall come back.” Hear- ing this speech of Hanumana, Jambavana said to him “ do thou come back after seeing alive Janakl the good, may good be with thee.
26.,f Thereafter along with Rama thou shalb show thy prowess. Let good fortune attend thee, O great soul, as thou goc9t by the welkin.
27. “Proceeding for the accomplishment of R Anna’s work let the wind follow thee. ” Thus blessed with blessings and having taken leave of the monkey leaders, Hanumana went up the top of the Mahendra mountain and assumed a wonderful shape.
28. Like a great mountain that great soul, the son of the wind who was of the color of gold whose face a as handsome to behold like the red morning, whose arms were long like the great serpent (Sesa) was seen by all creatures.
Thus ends the RishkindhA KAuda of the AdhyAtma RAmAyapa Om Tat Sat.
15 THE 8DNDARA KANDA.
CHAPTER I.
(Hanumdn's Journey across the Ocean.)
1 — 3, Sri Mah&deva said: Wishing to cross the ocean which extended for a hundred yojanas and was the abode of crocodiles, the son of the wind and the embodiment of bliss, having meditaied upon Hama the supreme self, said: •• Let all the monkeys see ine going by the path of the welkin. Like an unfailing arrow shot by R&ma, this day shall I see the wife of ItAma and daughter of Janaka.
4 — 5. “ Blessed I shall again see Raghava. By remembering his name at the time of death, a man having crossed this ocean of worldly life goes to the supreme abode, what is to be said of me whose messenger, am carrying his own ring as a token.
6 — 7. “ Meditating upon him in my heart I shall cross this little ocean." So saying Hanumdna extended his arms and tail, made Ins neck straight and looking upwards contracted his two feet and facing southwards leaped into the ocean with the speed of the wind.
8—9. In the sight of the gods in heaven speedily he went oft*. Seeing him going with the speed of the wind, the gods in order to test the strength of the son of the wind, said; •* This very powerful monkey of the strength of wind is going.
10—11. “ We do not know if lie has the strength to enter Lanka."
Thus thinking impelled by ouriosifcy those hosts of gods said to the mother of the serpents called Snrsa “ Do thou go and throw some obstacle in the way of the chief of the monkeys.
12. “ Having known his strength and intelligence, do thou speedily come back here." So directed she speedily went forth in order to throw obstacles in the way of Hanum&na.
13. Having covered the way and standing in front of him, she said to the monkey. “ Come and speedily enter my mouth, 0 thou of great intelligence.
14 — 16. u Thou hast been ordained as my food, troubled with hunger as I am." Unto her Hanumdna said, “ O mother, 1 am going to see JAnaki by the command of Rama. Having come back speedily and told Rdtna cf her welfare, I shall come and enter thy mouth. Give me way, O Sursa, let my salutation be to Ihce."
17. Thus addressed Sursa said. “ I am hungry, Do thou go after entering my mouth, otherwise I shall eat thee up.** Thus addressed Hanum&na said: “ Do thou open thy mouth immediately. Having entered thy mouth I shall go as 1 am in a hurry."
18. So saying Haiiumana made his body extend up to a yojana and stood before her.
19. Seeing him thus Sursa made her mouth five yojanas wide. Hanutnana made his body twice as much.
20. Then Sursa mado her mouth twenty yojanas wide and Hauumana made his body thirty yojanas.
21 — 22. Then Sursa made her body extend for fifty yojanas. But Hanumdna became of the size of a thumb. Having entered her mouth.
he came out again and stood before her, and said ” 0 goddess I have entered thy mouth and come out, ray salutations be unto thee.”
23 As he was saying so, she said to HanumAna: ** Go and do the work of Hama, O thou the wisest of men.
24. ” O monkey, I had been sent by the gods to test thy strength. Having seen SitA, thou slmlt go and see RAma. Proceed on, sir.”
25. So saying she went to the world of the gods. The son of the wind proceeded on by the passage of the air like Garuda, the king of birds.
26 — 28. The ocean also said to the mountain Mainaka, which was full of gold and gems: “This great being Hantnuana, the eon of the wind, is going for the purpose of doing the work of RAraa, do thou help him.
“ In days of ^rore, reared by the sons of Sagara, I became Sagara.
“ In his family is born the lord RAma, son of Dasratha. This great monkey is going for the accomplishment of his work.
29. *• Do thou speedily rise up from the waters, let him take rest over thee and go”.
“ Very well,” so saying, he rose up to a great height from amidst the waters.
30. — 31. It had tops full of diverse gems. Over it a human being said to HanumAna as4ie was going: “I am, 0 great monkey, the mountain Mainaka directed by the ocean to give thee rest. O son of the wind, I am here. Come and partake of my ripe fruits which are like nectar.
32 — 33. “ Having rested here for a while thou shalt go at ease.”
Thus addressed HanumAna said, “ When I am going for the work of RAma, how can I eat anything or how can there be rest for me. I must go forth speedily.”
34. So saying he touched the top of the hill with his hand and proceeded onwards. As he had gone a short distance some one who catches at a shadow, caught his shadow.
35. She was a terrible monster named Singhika who always lived in the waters. She seized hold of the shadows of those who went through the welkin and having brought them down ate them.
36. Seized by her HanumAna the brave thought: u Whe has caused the impediment in my way, and stopped my passage.
37. “ I do not see any one here. I am struck with astonishment.” Thus thinking he cast his eyes downwards.
38. There he saw Singhika having a huge body and a terrific ap- pearance. He fell into the waters and killed her in anger with his feet.
39 — 40. Having risen up again he went towards the south.
41. Having reached the southern shore he saw on the top of the Trikuta hill, which was Tull of fruit trees of various kinds, abounding in deer and birds of diverse description and surrounded with different kinds of flowering creepers, a town surrouuded with ramparts and ditches on all sides. “ How shall I enter LankA,” thus he became filled with anxiety.
42. Making my body small at night shall I see LankA. protected by RAvana. Having resolved thus he remained there and went to LankA.