“ lb springs forth from nescience and is false like objects seen in a dream.
18. " The truth is there is no change for thee and because of unity there is also no reason for such change. Just as the dkasa (space) which pervades all is not sullied with what it is brought into contact, even so art thou much subtler than the body though living in it. The atmd is the body, the sense and organs the life-breaths, this notion is the root of all the bondage.
19. “ I am intelligence itself, unborn am I, undecayiog am I, bliss itself am 1.
“ Realizing this one is released. The body is nob the self, being a modification of the earth. The life-breath is nob the self, being a mere modification of the wind.
20. “ The mind (mana) is not the self, being a modification of the principle of egoism (ahankara) nor is the intellect (buddhi) the self, being a modification of the prdkriti (primordial matter). The self is intelligence itself, bliss itself, beyond all modifications, distinct from the conglomeration of the body and the rest and the lord of all, 21. '* Free from blemish, and above all adjuncts, knowing the self to be such, one is released from worldly existence here. Therefore do I tell thee the means of attaining to emancipation, do thou listen to me, 0 thou highly intelligent person.
22. *' Devotion to Vishnu is the great purifier of the intellect. Thence arises knowledge which is highly pure, then comes realization of the purest self. Knowing this well one goes to the supreme place (is merged into this supreme self.)
23. “ Do thou, therefore, to day worship Hari who is the lord Rdma, the consort of RamA (Lakshmi), beyond PrAkriti, the all-pervading Lord, Leaving off all foolishness, all notion of enmity, do thou serve RAma who is dear to those who take refuge under him. Taking SitA with thee, do thou go with thy family and sons and bow unto R&ma. Thereby thou shalt b3 released from all fear.
24. “ Without cherishing RAma, who is the supreme self, who lives in tho heart, who is all bliss and who is without a second, with devotion in his heart, how can man cross the ocean of worldly life which has sorrow for its waves.
25. (t If thou dost nob listen bo me, then burning in the fire of ne- science thou shalt be hurling thyself downwards and downwards by thy own evil actions, and cherishing hostility shalt be unable to protect thy- self and there will not be even the shadow of emancipation for thee.”
28. Hearing this speech of the son of the Wind which was like unto the water of life, the Asura ten necked RAvana could not brook it and greatly enraged, with eyes burning with anger said to the lord of the monkeys.
27. “ Why art thou taking such nonsense in my presence as if thou hadsb no fear. Thou arb the vilest of monkeys and of a vile intellect. Who is this RAma who lives in the forest. I shall kill that vilest amongst men together with Sugriva.
28. " I shall after killing thee to-day kill the daughter of Janaka and then RAma and Lakshmana and then ere long I shall kill the power- ful Sugriva together with his host of monkeys.” Hearing this speech of the ten-necked Rttvana, the son of the Wind highly enraged said to RAvana as if scorching him with his words.
29. “ 0 vile Havana! even a crore of beings like bhee arb not equal to me. Of immeasurable strength and the slave of Rdma am I.
Hearing these words of Hanumdna, Rdvana, the ben-faced, angrily said to one of the RAkshasas who was standing near him.
30. " Do thou cub this monkey to pieces, let all Asura friends and relations see this. Then Vibhlshana warded off the greab Asura who was bent upon killing the monkey, saying, “ O king! a monkey sent by a foreign king should nob be killed by you who are endowed with power.
31. “ If this monkey who is the emissary of Rama is killed who Bhall convey the message to R&ma, for whom thou art waiting to come for being killed.
32 — 33 “ Do thou, therefore, think of something equal to killing him. Let the monkey go with that mark by seeing which RAma may come to thee soon, together with Sugriva. Then there will be a fight thee.”
34—35. Hearing these words of Vibhlshana, R&vana said. “ The tail of monkeys is highly dear to them. Therefore having covered his tail with clothes and fche like and having carefully applied fire to it aud baking him round the town, do you send him away. Let all the leaders of the monkeys see this, 36. " Very well,” so saying they tied tightly bo fche tail of fche son of the wind flax, clothes and other materials of various descriptions Boaked in oil.
37 — 38. Having applied lighted fire to the point of his tail, the Rdkshasas bound him tight with cords and powerful asuras led him dragging round the town and crying “he is a thief" by blast of trumpets and repeatedly beating him.
39 — 42. HaumAna suffered all this in order to accomplish some purpose of his own.
Having gone to fche western gate, the son of the wind became of a small size and released himself from his bonds. He then became of fche size of a mountain and having gone up the gate of the town, took up a pillar and in a moment killed all those R&kshasas. Then thinking of what he was to do next, he jumped down from the top of the place to the top of house after house with his burning tail and thus burnt the whole of Lankd. together with its turrets, palaces and arched gateways.
43—44. (i Oh son, Oh husband, Oh lord! ” thus crying on all sides the women of the Daityas went up the roofs of their houses. They looked like goddesses falling in the fire. With the exception of the house of V ibiskana the whole of the town was reduced to ashes.
45. Then having jumped into the sea, fche son of the wind immersed his tail in fche water and became easy in mind.
46. Being a dear friend of the wind and prayed by Sit A, fche fire did not burn the bail of fche monkey and became very cool.
47. By the rememberance of Rtirna's name those whose impurities have all been washed off, forthwith extinguishes the pain caused by the three kinds of fire, physical, superphysical and accidental, how can then the special messenger of that best of Rag h us be burn b by ordinary fire.
Note. The account given in Valmiki of whatpnssodat Havana's court between him and Hanumana is aa follows:— Seeing Havana sitting surrounded with his ministers and counsellors, inspiring awe by his strength and intelligence, Hanumana gets amazed at hia prowess and exclaims. ** Oh how wonder! ul is tho appear-. nee, how wonderful the fortitude, how wouderful and awe-inspiring the strength of the king of tho Rakshasas. Were it not for his evil karma he would have been capable of ruling oven in the heaven of Indra. When angry he chn reduce the whole world to a mass of Water/' On being questioned as to who he was and why he had come there, Hanumana tells Ravana that he was an emissary of Rama who had been sent by his master in search of Si ta who had been abducted by Ravana and continues. "You, sir, who have seen tho path of virtue and acquired your present position by your good actious, should not keep in prison the wile of another man. Wise men like.yourself never betake themselves to actions which are opposed to Dharma and whioh destroy men by the very roots. Do you speedily restore unto Rama this Sita who is like a serpent in your house. Like poison swallowed with food you cannot keep her in your midst. Whatever merit you have acquired by your good deeds you should not destroy it by sacrificing your life for the sake of another man's wife. Rama is not a god from whom you have obtained the boon of fearlessness. lie is a man, how will you be able to save yourself from him. One who is addicted to evil ways must not imagine that his good actions in the past will save him from the reward of evil actions. On the contrary, eveu good actions cannot destroy bad actions and the fruit of the latter must be borne like the fruit of tho former. You have reaped the reward of your good karma, you shall now have to reap the reward of your b; j rt uctions. She whom you think to be Sita, is tho night of death come to destroy Lanka. Truly I tell you a monkey though I am, Rama can after destroying the world create it a new. Therefore there is no oscupiug punishment having offended Him.”
(Valmiki, Suudara Kauda, Chapter 51.)
CHAPTER V.
1 — 2. Then having bowed unto SitA, Hanumana said (l 0 queen, do fchou give me permission. I shall go to Rama. The latter shall together with his brother come to see thee/* 3 — 4. So saying the son of the wind circumambulated Janaki thrice and having prostrated himself before her as he was going, said O Queen, 1 am going, may good betide thee, thou shalt soon see RAma to- gether with Lakshmana and Sugriva and hundreds of millions of monkeys/* 5. Then JAnaki, who was overcome with grief, said to Hanumana.
“ On seeing thee my trouble hag been forgotten. Now that thou art going, how shall I live without listening to the story of Rama/' 6. The son of the wind said “ If it is so, do thou, O Queen, mount my shoulders. I shall in a moment unite thee to Rama, if thou so desirest.”
7 — 8. SitA said “ If Rama after having dried up the ocean or bridged it with nets, arrows and having come here together with the monkeys kills RAvana in battle and takes me away, then it will redound to his ever-lasting glory. Therefore, do thou go. I shall somehow keep my- self being alive.’"
9. Having been thus despatched off by Sit a and having bowed unto her, the brave Hanumana went to the foot of the hill in order to cross the ocean.
10. Having gone there that great being pressed the hill with his feeb and went over hill and earth with the *peed of the wind.
11. Then though going thirty yojanas above the earth in the sky, he proceeded as if he were going on level ground and made a great roar from the welkin.
12. Hearing that roar all the monkeys, knowing the advent of the son of the wind, became greatly pleased and roared loudly.
13. “ By his voice we know' that Haunmana has come after having accomplished his task. It is verily HanumAna, see this leader of monkeys, O monkeys/' 14. As the monkey warriors were saying so, the son of the wind having descended on the top of ihe hill said: — 15. “ I have seen Sita, and destroyed LankA together with its groves.
I have spoken to the ten-necked RAvana and have now come back.
16. “ We shall go to Rama and Sugriva this moment.” Having said so, all the monkeys embraced HanumAna in joy.
17. Somes kissed his tail, some danced merrily. Then together with HannmAna they went to the Prasnrvatra hill.
18. As they were going along they saw a grove protected on behalf of Sugriva. It was known as the MndhuvAna. Then those leaders of monkeys all said to Angada.
19. “ We are all hungry, O brave prince, give us leave, O highly intelligent man, we shall eat the fruits to-day and drink the honey which is like nectar.
20. “Satiated we shall go to-day to see RAghava and his brother/* 21. Angada said. *' Hanumana has done his work. By his grace do you drink this honey and soon eat the fruits and roots, O leaders of monkeys.
22 — 23. Then having entered the grove the monkeys began to drink the honey. Ordered by Dadldvakra, their leader, the guards of the grove did not care for them and beat them as they were drinking the honey. Then having been beaten by them with lists and kicks the monkeys drank the honey.
24. Dadhirankha, who was the maternal uncle of Sugriva, together with the guards there, angrily went to the place where Sugriva, the king of the monkeys, then was* 25. Having gone there he said: — “ O king, thy grove, which had long been preserved lias to-day been destroyed by tke prince (Angada) as well as by HanumAna.”
2G. Hearing this speech if Dadhimukha, Sugriva with his heart full of joy said, 44 There is no doubt that (die son of the wind has returned after having seen SitA.
27. “ Otherwise who could have seen my MadhuvAna. There is no doubt that IJanumana has done his work.”
28 Hearing this speech of Sugriva, Kama was much pleased and said “ What art th< u, O king, talking about SilA.
29 — 31. Sugriva said: “ O king, the d.lighter of the earth (Sita) has been seen. All the monkeys together with Hunumana have entered the MudlmvAna grove and ate all the fruits there and beat the guards. Without accomplishing thy work, O lord, they could not have seen my Madhu grove. There Ire it is certain that the Queen SftA has been seen.
44 O guard, let there b" no fear for you, do you by my command go and tell Angada and the rest of the monkeys to come to me,” 32 33. Hearing this 8(>eech of Sugriva, the guards went with the 8 peed of the wind and told the monkeys headed by HauumAna to go to the king by his command saying 44 Sugriva together with RAma and Lakslimaua wishes to see you.
34. “ Those great warriors are joyfully waiting for you to oome very speedily.*’ 44 Very well/' so saying those best of monkeys weut by the path of the welkin.
35. Having placed Hamimdna and Angada in front they speedily descended the earth m the presence of RAma and Sugriva.
30 — 38. HanumAna having first prostrated himself low before Rama and then before Sugriva said, 44 Sita has been seen. She is well. JAnaki, who is sunk in sorrow, O king of kings, has enquired of thy welfare. She is living in the Asuka giove under a ehinslnpa tree. Surrounded by Rakshasi women, she is not Uking any food and has become emaciat- ed, O lord. Oh Kama, Oh Kama, she is always grieving in this manner wearing dirty clothes.
39. 44 I saw her having her hair twisted into a single braid and comforted her and having hid myself under the branches of a tree related thy st «ry.
40 4 ' Commencing from thy birth I related in detail thy going to the Dnndaka forest and the abduction t.f JAnaki by the ten faced RAvana in thy absence.
41. 44 The way in which thy friendship with Sugriva took place and Bali was killed, the despatch of monkeys by Sugriva for the purpose of sen rolling SirA.
42. 44 I said, ‘ Powerful monkeys of great prowess who have conquer- ed fatigue, have gone in all directions. Of ihese I am one of them and have oome here.* 44. 44 Hearing these words *f mine Sita with her eyes wide open said 4 Who has made me hear such good words as are nectar unto my ears.
45 — 46. 44 4 If it is true, let him come forward and st»nd in my presence * Then in the shape of a small monkey I went up and having bowed to JAnaki stood nt 9 ome distance with folded hands. I was then questioned by SitA as to who I was; 17 47. 4 ' I then told her all in due detail, O conqueror of foes. Then I gave her the ring which you had given me.
48—49. 44 Then by placing full confidence in me she said * O Hand* mana, just as thou hast seen me troubled day and night, by insults from Rdksiiasa women, do thou tell R&ghava all that.
50. 41 1 told her ‘ O Queen, Rama is ever thinking of thee and having no news of thee is grieving for thee day and night. Just now I shall go and tell him as to how thou farest.
51. “ By merely hearing that Rama together with Sugrfva and Lakshmana and the army of monkeys shall come to thee.
52. “ Having killed Rdvana together with all his family, he shall take thee to his city. Do thou, 0 queen, give me some token whereby the lord may believe in me.
58—55. w So addressed she gave me her head ornament which was dear unto her and was tied to her hair, and told me what happcued at the Chitrakuta hill with the crow in days of yore.
41 With her eyes full of tears she said ‘ Do fclmu tell Rdghava of my welfare. Do thou also tell Lakshmnna, O thou giver of honor to thy race, forgive whatever evil words X had said to thee formerly through ignorance. Do thou do that by which Rama out of mercy may carry me across this ocean of misery/ 56. “ Having said so, Sita wept in great distress. I consoled her, 0 Rdma, saying 1 shall tell thee all.
57- 59. “ Then 1 was despatched by her and have come to thee. As 1 was coining up I destroyed in a moment the Asoka Vdna that was *’ear to Rdvana and having killed all the attendants and ihe son of Rdvana and having spoken unto him and burnt the whole of Laukd, have come here iu a moment.”
Hearing this speech of Hanumdna, Rama greatly pleased said.
60. “ O Hanumdna, thou hast done what even gods could not do.
1 see nothing whereby I could reward the service thou hast done me.
61 — 62. 14 I now give thee, O son of the wind, all that I hav**/’ Having then embraced him and drawn him close with tears in his eyes, thau best of Raghus became highly gratified. Said he who is merciful to his devotees to Hanumdna 44 Embrace by me, the supreme self, is difficult of attainment in this world. Therefore thou art my devotee and one that is dear unto me, O best of monkeys.
63-64. " By worshipping his lotus feet with fcnlsi leaves and the rest people attain to the immeasurable status of Vishnu, what to be sard of the son of the wind who on account of accumulation of good karma in the past was embraced by Rama.
Om Tut Sat.
Tims ends the Similar Kdnda of the Adhyatma Udmayana contain- ing 5 Chapters and 300 verses.
THE YUDDHA KANDA CUAETER I.
. t ( The Mar oh.)
1. Sri MabAdeva said On hearing the truthful speech of Hanu- mAaa, RAma became filled, with great joy and said: — 2. “HanuinAna has done a work which it was difficult for even gods to accomplish, and which none else on earth could even conceive by the mind.
3. “ Who can cross the ocean which extends to a hundred yojanas or destroy LankA which is protected by RAkahasas.
4. u HanumAna has fully done the work of Sugriva his master. One like him has never appeared in the world nor shall ever do.
5. •* I, the family of the Raghus, Lakshmana as well as the lord of the monkeys have, this day, all been saved because of HanumAna having seen JAnaki.
6. “The work of the search of JAnaki has been well accomplished. But my heart sinks when I think. of the ocean by the mind.
7. “How shall I cross the ocean which extends for a hundred yojanas and is full of alligators and large fishes, kill the enemy and see JAnaki.”
8—9. On hearing this speech of RAma, Sugriva said to him, “ We shall cross the ocean which is full oflarge alligators and fishes. We shall besiege LankA as well as kill RAvana to-day. Do thou, O best of Raghus, leave off anxiety. Anxiety is the ruin of the work in band.
10. Look at these powerful and brave amongst monkeys who are ready to enter even fire for the purpose of doing what is good for thee.
11. “Do thou, therefore, first make up thy mind to cross the ooean. Having seen LankA, RAvana may be taken as killed, so we think.
12. “I do not, O RAghava, see any one in the three worlds who can face thee in battle bow and arrow in hand.
13. Ours shall be the victory in every way. Of this there is no doubt. I see signs of it everywhere/’ 14. On hearing this speech of Sugriva, which was full of courage and devotion, RAma agreed to what he had said and said to QanumAua, who was standing in front of him 15. u Tell me of the various means of crossing the ocean. Do thou also tell me of the appearance to LankA which cannot be entered into even by the gods.
16 17. “Knowing the method by which this could be brought about, we shall, 0 lord of the monkeys, do it/' Hearing this speeeh of Rama, HannrnAna humbly replied with folded hands, u 0 lord, I shall tell thee as I have seen it. LankA is a heavenly city situated, 0 king, on the top of the Trikuta hill.
18. “ Jfc is enclosed by a wall m»do of gold and has palaces of gold.
It is surrounded on all sides with ditches full of clear water.
19. ft is beautified with gardens of diverse descriptions and heaven- ly tanks. Its houses are full of variegated splendour and are adorned with handsome pillars studded with gems.
20^21. “On its western gate stand thousands of cars drown by ele- phants. On its northern gate stand horse cars together with foot soldiers, counting a hundred millions. The same is the oase with its eastern gate. At its southern gate stand brave RAkshasas guarding it.
22. In its middle portion to guard it aro also posted innumerable horses, elephants and foot-soldiers skilled in the use of various weapons.
23. “ It has diverse narrow passages difficult of entrance and is full of Shatghanis. Yet, O lord of the gods, listen to what 1 did there.
24 “ A fourth part of the army of RAvana has already been killed by me and having burnt Lankd 1 destroyed its golden palaces.
25. “ O best of Raghtis! I destroyed its Shatglianis and Sankramas (narrow lanes) by throwing down its palaces and made them easy of access.
0 lord by more sight of thee Lankd shall be reduced to ashes. 0 Note — A uhnfcghani i»a kind of weapon used as a sort of rocket or a huge stone studded with iron spikes and four talAS in length. Literally, it is that which kills a hundred per- sons. Sankrarna is a narrow passage which is difficult of enbranee.
26. Do thou move on, O lord of the gods, we shall go to the sea- shore surrounded with hosts of brave monkeys on all sides/' 2T. Hearing this speech of HanmnAm, Raghunandana said, "O Sugrlva, do thou order all the army to inarch. 0 28. Even now is the auspicious muhnrtii for victory. Even in this « nnharla I shall go and destroy the impregnable Lankd, together with its RAksliasns, its arched gateways and its RAvana and shall bring back SitA. My right arm is throbbing.
Noth. — A Muharta is a period of 4d minute*. In the Valmiki Rimayana, Rama says M To Jay it is the Uttara Fh-dguni. To-morrow it shalL bo joined to Hast*. VVe shall, 0 8ugriva, go together with all the army.” The explanation of this as given by one of the commentators is that — fla9ta born of Punarvasu is the badh tar*. Uttara was the janarn- tara of Sita. Chie that Is hound will surely be released if some one goes to release him or her in his or her janamtara. This gives either the seventh or the eighth of the dark half 0 1 the Margshirsha.” Another oommeutator makes the Purnamasi of the month of Phalguna as the date of the march. (Vulruiki Ranvayana, chapter 4. Yudhakauda > 30. “ Let the army of the brave monkeys march. Let the leaders protect the army on the front, rear and on the sides.
31. " I shall go first riding over the shoulders of HanumAna. Then Lakshmnna shall go carried by Angada. Do tlron Sugriva go with me.
32 — 33. “Let Gaja, GwAksha, Gavayn, Mninda, Dwivida, Nala, Nila, Susena, Jambvana and all others, who are conquerors of enemies, go leading their hosts everywhere. 0 34. Having given this order Rama, together with Lakshmnna cheer- fully set out on bis journey along with Sugriva with the army of the monkeys.
85 -36. All the monkeys who eonld assume diverse forms at will were like the king of elephants. They went about jumping and roaring towards the south. Eating fruits and drinking honey they all went about saying, “We shall in the presence of RAghava kill RAvana this day/' In this manner those best of monkeys of immeasurable prowess went on.
37. Carried by the two monkeys Hn rum Ana and Angada, those two best of the Rugkus, RAiu;> and Lakshmona, looked beautiful like the eun and the moon in the heavens by Ihe constellation.
38 — 39. Having covered the whole of the earth all that array marched on. Dashing their tails, uprooting trees and mounting hills they went with the speed of the wind. Everywhere innumerable monkeys filled the earth.
40. Very cheerfully they went on prolected by RAnm. Day and night the army marched on and did not stop anywhere for u moment.
41. Seeing the various forests of the."'AhyA and MalayA mountains, and having passed those hills, they gradually reached the ocean which was roaring fearfully.
42—43. Having gob down from HanumAna's shoulders, RAma accom- panied with Sugriva went to the sidi: of the water and said. “ We have all reached the ocean, which is the abode of crocodiles.
44. “ Without proper meaos, henceforward it is impossible to go, O monkeys. Let the army encamp here, we shall consult as to the means of crossing the sea.”
45. Hearing this speech of RAma, Sugriva made the whole army, which was protected by the leaders of the monkeys, encamp on the sea- shore.
46 — 47. Seeing that ocean of fearful appearance, full of waves rolling high and dangerous to cross on account of its fearful croc-diles, unfathom- able like the sky, they became anxious, saying “ how shall we cross the ocean, the abode of Vanina.
48. “ RAvana, the vilest of RAkshasas, should be killed by us to-day.” Thus filled with anxiety all of them stood near RAma 49. RAma also remembering SitA and overcome with great sorrow grieved for her greatly like one who assumes a human form for a specific object.
50 — 52. He who knows the nature of RAma to be One without a second. Intelligence itself, the Ancient Supreme Puiusba, is not touched by sorrow and the like. How can then there be in Him who is bliss, uudecaying, sorrow, joy, fear, avarice, delusion and the like which are indications of ignorance?
Sorrow is for one who has the notion of self in the body, nob for the unembodied intelligent self.
63. In deep slumber because there is no second there is only seen bliss itself. There on account of the absence of the Buddhi and the rest, in the pure self sorrow is not seen. Therefore sorrow and the like are due to the intellect and not the self. There is no doubt in this.
54. Rdina is the supreme self, the ancient Purnsha, ever present, ever blessed, never with action. And yet on account of his conjunction with the attributes of MAyA, he is taken to be happy or unhappy by the ignorant.
CHAPTER II.
( The Rdkska&ae in Council.)
1 — 2. Having witnessed the achievement of HanumAna in LankA,' an achievement which even gods could not accomplish, RAvana with a somewhat downcast face overcome with shame, called his ministers and 10 said to them.
3—4. “The work, which HanumAna has accomplished, you have seen. Having entered LankA, which was Una.s-nUble, seen SibA who could not be approached, and killed brave Rakshasas as well as Aksha, the son of Munriodari, burnt the whole of LankA and crossed the ocean, overcoming all of you, he calmly went back.
5. “ What is to be done next by us. You are all skilled in giving advice, do you consult amongst yourself carefully as what will be for iny good.** 6. Hearing tins speech of RAvana, the Rakshasas said to him, “ Q king, what fear from Rama can there be to thee, who hast conquered even gods in battle.
7. “Thy son bound Indra and hurled him down in the town. Having conquered Kuvera thou broughteat the Pusbpaka car and art enjoying it.
8. Thou conqueredst Yaraa and there was no fear for thee even from the rod of death, O lord. Varuna was defeated by thee by mere utterance of km. All the RAkahasas are under thy command, 9. “The great Asura MAyA having from fear himself given thee his daughter, is up to this day subject to thee, what to be said of the other great Aauras.
10. “The assault made by HanumAna as well as the insult lie offered us thereby were tolerated by us because we thought him to be a mere monkey and said what is the use of showing prowess against him.
11 — 12. “ Thus disiegarded by us, why should there not have been a defeat, we were negligent and were therefore deceived by HanumAna. If we had known of all that beforehand, he would not have gone alive.
12 — 13. “Do thou give us the command. We shall go and make all the world devoid of monkeys and men. Do thou depute all or each one of us.”
14. Then Kumbhkarana said to RAvana, the king of the RAkshasa: — What thou didst was for thy own destruction. It was by good fortune thut thou wast not seen by RArua of great soul.
15. “ If RAmahad seen thee, thou wouldst not have returned alive, RAma is no mere man. He is the god NArAyana himself.
16. “ The good SItA, who is full of auspicious signs and the wife of RAma is the goddess Lakshmi. That lady of slender waist has been brought by thee for the destruction of the Rakshasas.
17. “ Like a large fish swallowing a morsel of food containing poison, thou hast brought JAnakI, without thinking what will come next.
11. “ Although thou hast done an improper act from ignorance, I shall make it all even, do thou be easy in mind.”
19. Hearing this speech of Kumbhkarana, Indrajit said, “ 0 king give me leave, I shall go and after killing RAma together with L&ksh- mana, Sugriva and the monkeys, come back to thee.”
20. Then came into that assembly Vibhishana, who was chief amongst the worshippers of the Lord Vishnu, the wisest of men and unswervingly devoted to the feet of RAma. He bowed unto the enemy of the gods and sat down.
21. Casting his eyes in greab astonishment at Kumbhkarana and the rest of the Danyas who had gone extremely mad, looking also at RAvana who was troubled in heart, Vibhishana of pure intellect himself untroubled and ever heedful said: — 22. t{ 0 king, neither Kumbhkarana, nor In drn jit, neither MahApar- shava nor Mahodara, neither Nurnbh, Kuuibh, nor AlikayAoan with- stand Raghava in battle.
23. “ Thou hast been seized by the great alligator known as Sit A. There is no release for thee, O king. Having duly honored her with much wealth, do thou restore her unto RAma and be happy.
24. “ Till the sharp arrow of RAma having covered LankA cut the heads of RAksliasas, you, O Sir, should give back that JAnakI to the lord of the Raghus.
26. “Till monkeys like unto mountains, of great strength like the king of the beasts (lion) and fighters with teeth and Dail, having surroun- ded LunkA destroy it, do thou make haste to give SItA back to RAma.
26. “Alive thou cacst not escape RAma even if thuu wert protected by the lords of the gods or MahAdevu himself, nor if thou wert hidden in the lap of the king of the gods, or of death, nor if then wert to enter the lower regions/’ 27. The wicked-minded RAvana did not accept that beneficial, wine and pure speech of Viblilshana, which was for his own good, like a dying man not taking medicine.
28—29. Impelled by death, the Daitya RAvana said to Vibhltdiana. “ Fattening upon the good things given Dy me and living with me, this Vibhlshana is doing for me his benefactor what is not good for me. A foe in the guise of a friend is he, there is no doubt in this.
30. u Company of this vile ungrateful person is not fit for me. One’s own relations always wish for one’s destruction.
31. H Should any other RAkahasa say to me even one word like this, I shall kill him this very moment. Fie on thee, 0 thou lowest of the family of the Rakshasas 1 " 32 — 33. Thus rebuked by RAvana, Vibhlshana of great strength immediately went out of the assembly, club in hand, with four of his counsellors and greatly enraged said from the welkin the following to RAvHna, the ten-faced: — 34. “ Do not rush to thy own destruction. Thou hast insulted me, the speaker of words for thy good. Yet thou art my eldest brother and a father unto me.
35. M Death in the form of RAghuva has became born in the house of Uasratha. The daughter of JAnaka, bltA, has become incarnated as KA1I, the consort of KAla ^death.)
36 — 36. “ They have both come here for the purpose of removing the load of the earth. Impelled by Him (KAla;, thou dost nut listen to my words which are for thy own benefit.
37. “O my dear, Sri RAma is always beyond PrAkriti, outside and inside all beings, he »bides the some unto all. Through d iffeien tiat.ion of name, form and the like he appears to be this or that, though he is ever pure 1 38 — 39. “Just as in diverse kinds of wood there is only one grea t fire (which assumes various shapes because of difference in ti.e foim of the Wiiod), even so in the eye of the wise differentiation in BrahmA due to the five sheaths and the like. Like a piece of pure crystal appearing to be colored because of its contact with a colored object, eveu so does BrahmA appear to be differentiated on account of what it cymes into contact with.
Noth. The fire sheaths are the anuamaya, the food sheath which is the gross body, the Praxfmaya, the lii'e breath sheath, the mauonmya, the mind sheath, the Vijnanmaya the intellect sheath and the anautUmaya, the bli*s sheath, each being subtler than the other, The self which is reflected in all is different from these and yet it appears to be these on account ot its contact with them.
40. “Though ever released, he is reflected in the various attributes of Satava, Rajas and Tatnas and becomes kdla (time), purdhdna (pr&kfiti) (nature), puruska (the male being) and the avyukta (the undifferentiated) matter.
41. “ He the unborn creates the world through Pradb&na and Purusha. In the form of time he the undecaying, destroys the world.
42—43. *« The lord Rdma has through M£yd taken the form of KtUa. Solicited by Br&huni, the god has come here to kill thee. How can the Lord, who is of true resolve, act otherwise?
44 — 45. “ Rdma shall kill thee with thy sons, array and transport. I cannot bear to’see Rdvana and the family of the Rdkshasas being killed by Rdghava. I am, therefore, going to Raghava. When lam gone, do thou be happy and enjoy thyself in thy household for many years to come/' 46. Having thus on account of the words spoken by R&vnna, in a moment renounced family and connections, Vibhishana went to the lotus feet of Rdma desirous of serving him with a mind overflowing with devotion.
Note. — The Council which Havana held after the burning of Lanka by Hanumana and his successful adventure there, is thus described by Valmiki. ** In that assembly tha variegated gold ornaments and the handsome dresses of the Rakshasas shone brilliantly and the fragrance of their garlands perfumed the air all round. There was none who spoke loudly nor one who spoke an untruth or indulged in idle talk. All of them had achieved success in life. All were of great strength and all were watching the attitude of their king. In that assembly Havana shone like Indra amongst the gods.” Havana first directs hie general Prahasta to take proper measures for the protection of th* town. He then tells hie counsellors each to tell him what he thought beat to be done. The first to speak is K.umbh* karana. He says to Havana. “ You ahomd have consulted us before you abducted Si ta, what is the use of your consulting us now. He who act* without fully realizing the ccu»e* quencee of his actions is sure to meet with ruin. Your action was highly improper, but I shall make it even by killing your enemy. You enjoy yourself to your heart’s content. When Hama has been killed, Sita shall attach herself to you.” N> t co nes Mahaparshav* who advises the king to make 8ita submit to his embraces by force, But Havana tells him he could not do so od account of a curie pronounced upon him by Brahma that as soon as he forced a woman to submit to him, hi* hsad shall fall off. Vibhishana comes next and