he advisee the king peace, telling Havana and his advisers who were boasting of their prowess that even go Is were stupifisd in knowing the deeds of oue who was devoted to the path of virtue. Vibhiihana continues. I am telling you what is best for you, your family, vour friends and your kingdom. The true counsellor is h» who advises his master alter knowing his own strength as well as that of his opponent. N either the king of death amongst gods or men nor you Rivana nor Indrajit nor any one else can withstand Rama in bittle To him Indrajit replies that his f*ar was useless as ho (Indrajit) having already conquered Indra and broken the pride of the gods aud the chief JDaityus, could in a moment vanquish Rama and Lakshmana who were but men. Vibhishana tells Indrajit that he was a mere chill of unripe intellect, unfitted to give counsel ana that Rama was unassailable like the arrows of the king of death. On this Havana gets furious and rebukes Vibhishana sharply for disl jyalty, telling him that one suffers more irom false friends than from enemies, that it is the custom of relations to feel pleasure at the downfall of their kinsmen, that elephants get entangled into snare by their own kind, that men suffer ruin at the hands of their friends an I that kindne-ia shown to wicked persons is wasted like a drop of water over a lotus leaf or an elephant bathing fiist and throwing ciuet over his own head immediately after. Visbhishana gets further insults and leaves the audience hall in anger, saying ” you have not listened to me becauee you are in the meshes of death. O king, the speakers of pleasing words are easy to get. But it is difficult to ges one who would speak or hear an unpleasant but ultimately beneficial truth. W<u‘4*£ off by roe who am devote! to your welfare my speech is not relished by you like onft adout to die not accepting the good adviee of friends. Evon those who n re brave and powerful and skilled in the use of weapons get deluded when in the noose of time iike an embankment made of sand.” The whole reminds one of au assembly of sutesmeu of modern tiinee.
CHAPTER III.
(Rdmn and Vihkuhana.)
1, Of auspicious fortune Vdbhlshaua having together with his four cotiu&ellors come to Rdina., stood in front of him in the welkin, 2. With a loud voice he said, 44 0 muster, O Rama of eyes like the lotus, I am VibhLshnna, the brother of KAvana, who abducted thy wile.
3 — 4. 44 1 have been renounced by my brother and have, therefore, sought thy shelter. I told that foolish person what, 0 lord, was for his own good, v\z. 0 4 bend bilA tins Y f aidehi to Rama/ Again and again I said so. But he does not listen to me being bound by the noose of death.
5 — 6. 44 Taking up a sword that vile R&kslmsa ran up to kill me.
Then forthwith through fear together with tour of my counsellors desirous of release I have sought thy shelter for the purpose of emancipation from worldly life/* 7. Hearing this speech of Vibliishana, Sugriva said, 44 This vile deceitful K&kshasa does not, O Rama, deserve to be trusted by thee, especially because he is the powerful brother of Rdvana, the abductor of Sitti.
8. 44 Together with his counsellors, he shall weapon in hand kill us on tiuding our weak point. Do thou, O king, command me. 1 shall have him killed by the monkeys.
9. “ Thus it appears to me, what hast thou, O Him*, resolved in thy mind, do thou tell me.” Hearing this speech of bugiiva, RAma said with a smile.
10. “ 0 best of monkeys, if I wish I could destroy or create all these worlds together with their protectors in half the twinkling of the eye.
11. “I have, therefore, given him the boon of fearlessness. BriDg tbe Rdkshasa here soon.
12. 44 Whoever once takes my shelter saying, 4 1 am thine/ unto him I graut fearlessness from all beings, this is my vow/* 13 On hearing this speech of Ram*, Sugriva with a cheerful heart brought VibhisliMua and showed hitu to RAglmva.
14 — lb. Then Vibliishana having prostrated himself humbly before the best of Raghus, overcome with excessive devotion and with folded hands began iu inarticulate accents beaming with joy a hymn in praise of Kdina who was of a dark hue, of large eyes, of a face like a blooming lotus, carrying a bow and arrow, possessed of a peaceful disposition ana accompanied with Lakshmana.
17. Vibliishana said: “ 6 Rama, 0 king of kings. Salutations to thee. 0 thou gladdener of the heart of Sitii, salutations to thee, O thou weilder of the fearful rod, salutations to thee 1 O thou lover of thy devotees, salutations to thee 1 18. u Salutations to thee, 0 Rtlma, who art limitless, who art at peace, whose glory is unfathomable, who art the friend of Sugriva and who art the lord of the Raghus.
19. “Salutations again and again to Him who is the cause of the creation and the destruction of the world, who is of great soul, who is the preceptor of the three worlds and who is the beginningless householder.
20. 44 0 R&na, thou art the beginning of the worlds, thou art alone the cause of their preservation, thou art their fast place of refuge at the time of dissolution. Thou alone ronmest free at will.
21. 44 O Rtighava, inside and outside pervading mobile and immobile creatures, thou art the pervader and the thing pervaded, and as suoh thou art of the world.
♦ 18 22. “With knowledge overcome by thy mdyd, with lost seifs and lost intellects, creatures go round and round always led by ibeir good and evil actions.
23. “ So long only this wo» Id appears to be true like silver in the mother of pearl, as long as its nature is not known through knowledge acquired by a mind not directed elsewhere.
24. “Always wedded to ignorance of thy nature, creatures, O lord, are ever attached to sons, wives, houses and the like and take pleasure in objects of sense which are iu reality givers of pain everlasting.
25. “ Thou art verily Indra, Agui vthe god of fire), Yuma (the god of death), thou art the Kdkshasa, thou art the god of waters (Vanina), the god of wind art thou, Kuvera, the god of wealth, as well as Kudra, thou art all verily these, O supreme Purttsha.
26. “ O lord, subtler than the subtle, grosser than the gross art thou, thou art the master of all the worlds, thou their mother and nourishes 27. M Devoid of beginning, middle, or end, ever full, uodecaying, un- changing, without hands and leet, without ears and eyes art thou.
28. 41 Thou art the hearer, the seer, fleeting, and the destroyer of Khara art thou. Beyond the five sheaths, without attributes, without dependence upon anything whatever art thou.
29. •* Without distraction (nivrikalpa), without change, without form, without a lord, devoid of the six conditions, the begiuningless Purusha and beyond Pidkriti art thou.
Note — The six conditions arc birth, existence, modification, increase, decay and death.
30. “Seized by thy Mdyd, thou appeared! to be like man. Knowing thee to be beyond attributes, uncreate, Vaishnavas (devotees of Vishnu) attain to emancipation.
31. “Having reached the ladder of unflinching devotion to thy feet I, O Rdghava, am desirous of climbing to the palace of Jfidua Y« ga (wisdom) through Yoga (or control of the mind).
32. " Salutations to the lord of Slid, 0 Rdma, salutations to the highest of merciful lords, salutations to thee, O enemy of Rdvana, do thou save me from the ocean of wordly existence.”
33. Then pleased the auspicious Rama, who is merciful bo his devotees said, — “May good betide thee, do thou ask for a boon, I am the giver of boons.”
34. Vibhlshnna said, “ Blessed am I, fortunate am I, successful in my work am I, 0 Rdghava, from the very sight of thy feet am I emanci- pated, there is no doubt in this.
35. “There is none in the world sublessee! as myself, none purer than myself, none like me, O Rdma, because of having seen thy form.
36. “For the purpose of destroying the bonds of &armu, do thou give me knowledge of thy nature, having devotion for its indication; do thou grant me the boon of meditation upon thy true self, O Raghunandan.
37. “O Rdma, O king of Kings, I do not ask for pleasure of the sensec which have pain for their origin. Ever attached to thy lotus feet may I h»»ve devotion to thee.”
38. Uttering "Om" again greatly pleased Rdghava said to the Rdkshasa, “O good soul, as I tell thee, a secret which is an ascertained truth to me.
39. “In the hearts of my devotees, who are of a peaceful disposition. Listen who are given to Yoga, who are beyond attachment, do 1 always abide with Sitd, of this there is no doubt.
40. “Therefore ever at peace, cleansed of all impurities, always meditating upon me, thou shalt cross this sea of worldly life.
41. " Whoever reads this hymn or writes it down or hears for the pur- pose of pleasing me, attains to my form which to me is very desirable.** 42. So saying Rdma, who is devoted to his devotees, said to Laksh- mar.a, u let this Vibhishnnd see this day the fruit of having a sight of me.
43—44. “I -«hall i natal him in the kingship of Lanka, do thou bring water from the sea. Till the sun and the moon continue to shine, till the earth retains her place, till my story is current in the world, let him rule LankA.”
45. Having said so, with water brought by Lakshmona in a pot, the lord of Rarad iRtitna; had him tVibhishana) installed in the kingship of Lanka with the help of his ministers and particularly of Lakshmana.
46. “ Well done, well done,” all the monkeys praised this deed much. Sugriva having also embraced Vibhishana said: — 47. O V ibhishana, we are all the servants of Rdma, the Supreme Self. Thou art chief amongst us on account of Rdma having accepted thee.
4S. “ Thou shouldest help us in destroying Rdvana. Vibhishana replied, “ What am I in helping Rdma, the supreme self. I shall, however, serve him through devotion to the best of ray power and withoubguile.”
49. Despatched by the ten-faced Rdvana, the great Asura Suka stand* ing hoveling in the welkin said to Sugriva the following — 50 “The king of the Rdkshasas, Ravana tells thee, his brother, w thou art born in a great family and art the king of the dwellers of the forest.
51. u Equal to a brother art thou, there is no fear of injury from thee. If I have abducted the wife of this prince (JRdma), what it is to thee.
52. “ Do thou return bo Kishkindha, along with thy monkeys Lankd cannot be assailed by even gods, what to bo said of men of little strength or of leaders of monkeys.”
53. As he was saying so, monkeys flew up forthwith and went up to him bo kill him at once with heavy fists.
54. Beaten by the monkeys Suka said to Rdma, '*0 kiug of kings, ambassadors are not killed, do thou call the monkeys back** 55. Hearing that piteous speech of the Rdkshasa Suka, Rdma said to the monkeys, “don’i kill him” and stopped them beating him.
56. Having again gone up the welkin, Suka said to Sugriva “ Tell me, O king, what shall I tell the ten-faced Rdvana, as lam going to him.
57. Sugriva said, “Just as Bdli, my brother, was killed by me so art thou, O vile Rdkshasa, deserving of being killed by me together with thy sons and army.
58. " Do thou tell Rdvana “ Where shalt thou go after aducting the wife of Rdraa. ” Then by the order of Rdma, Sugriva saved Suka from being bound by the monkeys.
59. Even before that a Rdkshasa by name Shdrdula had informed Ravana of the vast army of the monkeys as k in truth was.
60—61. Sunk in great anxiety and breathing heavilv Rd/ana sat in his palace. Then seeing the ocean Rdma of red eyes said to Lakshmana, “See this wretch of an ocean, he does not come forward to welcome me or 13 pleased at ray coming.
62. u He thinks this Rdma is a man, what will he do to me with his monkeys, see, to-day, 0 thou of great strength, I shall dry up this ocean.
63—64. “The monkeys shall without fatigue walk through it.” So say- ing with eyes re i with anger, taking up his bow he took up out of his quiver an arrow equal unto the fire of death and having drawn it up said, “ Let all creatures see the strength of Rama’s arrow. Even now 1 shall reduce to ashes this sea, the lord of the rivers.** 66. On RAma’s saying so, the earth together with its mountains and forests became agitated, and the sky ami the quarters became enveloped in darkness.
67. The sea became agitated and receded a yojanu from its shore.
Its whales, crocodiles, alligators and fishes became troubled and terrified* 68—69. In the meantime the sea having assumed a heavenly form, wearing celestial ornaments, and illuminating the.quarters with hissplcn- dour, having in his hands many gems from amongst its recesses, appear- ed and placed them at the feetot Kama.
70. Having prostrated himself lie said to RAma of red eyes, 41 Save me, save me, O lord of the world, O protector of the three worlds.
71. “ I am non- intelligent, created by thee, who hast created all the World. Who can, O lord, go out of the nature given to him by the creator.
72. “These five gross elements, created by thee, are from their very nature non-int«llig**nt and caunot transcend their nature.
73. “ All these elements spring from the egoism having for its nature tho attribute of darkness. From this being known to be their cause, theirs is non-iiitelligenoe partaking of the nature of tarnas.
74. 44 Thou art without attributes, without form. When thon betakest to the attributes of MAyA through sport, then thou becomest VirAta.
75. “From the VirAta partaking of the nature of the attributes of goodness were created the gods, from the attribute of rojus were created the lords of the world and the like. From thy anger ^tania) was be- gotten the lord of beings (Uudra).
76—77. “ How nan I, a non-intelligent and a foolish being, know thee who art covered by thy MA yA and hast taken a human form out of sport.
78. “ For the foolish punishment is the only means of leading them on to the path of virtue, like a stick for brutes. Ogreab amongst the gods.
I seek thy refuge, thou art the refuge <»f afl, ever merciful toward® thy devotees, give me fearlessness, I shall give thee way “ 79. RAma said, “This arrow of mine is infallible, where shall I shoot it? Do thou show me immediately a mark for this arrow of mine which never fails. “ On hearing this speech of RAma and seeing him with a great arrow in hand, the sea of great glory said to him as follows: — 81 — 82. “There is, O RAma. towards the north, a Kulya tree. In that region there are many places where men of sinful deeds dwell. They.
trouble me day and night, O thou best of Raghus, let thy arrow discharge there/* 82 — 83 The arrow shot by RAma instantly killed the whole com- munity ot Abhirs and returned to its place in the quiver as before. Then the sea humbly said to RAma.
84. “Let Nab build a bridge over my waters. He is the son of Vish- wakarmn and a skillful person capable of doing this work as he has obtain- ed a boon for it.
&*>• '* Let the worlds know of thy glory which destroys all impurities/' Having said so and bowed unto Raghava, the ocean disappeared.
86. Then RAtna together with Lakshmana and Sugriva ordered Nala to speedily build a bridge with the aid of the* monkeys.
87 Then with the aid of the monkeys, who were like unto mountains, Nala cheerfully built a bridge which was a hundred y janas in extent broad and strong with stones and trees.
1 Not*. — In the Velmiki RAmayana on the announcement oC the a rriral of Vibhishana various were the counsels fciven to Rr.n»a by his oolloAgues, but Rama's reply is character- istic of both his strength and goodness. “ Wheth’er this Rakshaaa is good or bad, ho cannot do me tlie least harm. I can, if I wish, kill all the Pishachas, Danavas, Yakshas, and Rak* shanas by my little finger. We Have heard that a pigeon receive 1 vritli due honor and fed with his own flesh an enemy who had sought bis shelter, what to be said of a person like myself. In former days the Rishi Kanwa, son of Kandu, sang a song to the effeot that an enemy who oomee to one with folded bauds seeking shelter, should not be killed even though he bo of a very cruel nature. One who has sell-control should protect an enemy who is in distress or who is proud of his strength, but who comes to him tor shelter even at the ccut o£ oa-j's life. I shall, therefore, do the bidding of Kanwa as it is conducive to virtue, glory and heaven. One who approaches me once saying, " I am thine,” unto him I grant feirlessuoss from all creatures, this is my vow. Do thou, O beet of monkeys, O Sugrira, bring him hero, let him be Yibhishana or even Ravuna himself. (Yudhak&naa, chap. 18).
CHAPTER IV.
{The Bridge across the Ocean.)
1. On commencing the building of the bridge, Rama installed an image ot the Qod Shiva and having worshipped it said for the benefifcof the world.
2. " Whoever bows unto Setubandh, having visited the Shiva known as R&meshwara, is freed from sins like killing a Brabmana through my favor.
8 — 4. " Having bathed in the Setubnndha and visited the R&meshwara Shiva, let one with a fixed resolve of doing nothirg elee in the meantime, go to V&rdnasi (K&shi) and having brought the Ganges water from there bathe R&meshwara (Shiva) with it, and throw into the sea the vessels and other things whereby it was brought, thereby one un- doubtedly attains to Brahman'i."
5-7. On the first day fourteen yojanas of the bridge were laid out, on the second twenty yojanas, on the third twenty-one yojanas, and on the fourth twenty-two yojanas, so we have heard. On the fifth day twenty- three yojanas were laid out. In this manner did Nala, the chief of monkeys, build the bridge over the sea.
8. By that bridge the monkeys speedily crossed the sea of a hundred yojanas. Innumerable monkeys of high rank blockaded the Suvela mountain.
9 — 10. R£ma having mounted the shoulders of Hanumdna, and Lakshmana those of Angada, climbed up the high mountain desirous of seeing LankA They saw the city well extended, covered with flags of diverse kinds abounding in palaces of variegated appearance, surrounded with golden ramparts and “gates, and adorned with ditches and narrow passeges and Shatghanis.
11 — 12. Over his palace in a spacious room set. the ten-faced R&vaga, wearing a crown on all his ten heads, like unto the top of a blue moun- tain, shining like a dark cloud surrounded with his brave councillors aud adorned with rods of gems and various umbrellas of white colour.
13. In the meantime Snka, who had been bound but was liberated by R&rna, and had been well beaten by the monkeys, came to Rdvana.
14. Laughing Rdvana said to him, “ Hast thou, O Suka, been beaten by the enemy."
15 — 17. On hearing this speech of Rrivnna, Suka said, M On the northern shore of the sea, l repeated the words thou toldesr. me to say. Then having run up and seized me in a moment, the monkeys bogan to beat me with fists and tear me with teeth and nails. Then on my be- seeching Rdma to protect me, that bull of men told the monkeys to release me. 1 was then leb go by the monkey-leaders. Thence have I come filled with fear at having seen that army of the monkeys.
18. “ There can be no reconciliation between the hosts of the monkeys aJid. those o£ Raksha&as like that between the hosts of gods and dentous.
19. ** The monkeys are marching up speedily be the ramparts of the town, do thou, O lord, speedily do one of the two, either give him buck Sit A or give him battle.
20 — 21. “ CJuto me Kama said, * Do thou, O 3uka; tell tliese my words to Havana, Relying upon the strength by which thou abduefcedest my SltA, do- thou now show that strength to thy heart’s contents 22 ***** To-morrow thou slultsee the city of Lanka together with its gateways and ramparts and the army of the KAkshasus destroyed by my shafts. I shall vent my dire anger, do thou, O Havana, bear its brunt/** 23 — 24. *' So saying Ratnu, the lotus eyed, became silent, if four persons like Rama, the auspicious, Lakshman, Sugriva aud Vibhtshana assemble in one place; then these alone are capable of destroying thy LankA. O K.iug they can uproot it aud reduce it to Ash.es. Let alone all the monkeys.
25—26. “ As I have seen the prowess of UAma as weLl as his wea pons, he alone will destroy the whole of the town, let alone the other three. See the innumberabie monkey hosts surrounding the town on all sides.
27. ‘‘There see monkeys like unto mountains roaring. They cannot be counted. 1 shall recount to thee the principal ones.
28 — 29. “This who is roaring and standing facing LankA and is sur- rounded by a hundred leaders of the army, is Nila, the general of Sugriva’s army, the son of the wind.
30. “ This who is like the top of a hill and has the appearance of the pollen of a mountain lotus, and is dashing his tail again and again, proud of his strength, is the very br*ve son of BAH, Augada, the crown prince.
31. “ He by whom the daughter of Jauaka and Kama's dear wife was seen is the celebrated HanumAna, who killed thy son.
32. “The monkey Svveta, who is of a hue like that of silver and is possessed of great intellect and prowess, is speedily coming up to Sugriva and going back.
33. “ This monkey who like a lion, possessed of immeasurable streugth and valour, is looking yonder is called Rambha, and is capable of destroying LankA.
34. “ This Sarabha, who is the leader of a crore of monkeys, is eyeing LankA as if he were going to burn it to ashes.
35. ‘ This is the very brave Pauas, this Mainda, this Dwivida, this Nala, the powerful son of Vishwakarma, and the builder of the bridge.
36. “ Who can describe the monkeys in the army or count their numbers. All of them are brave, of huge bodies and waiting for battle.
37. u They can all reduce Lanka together with its hosts of Rakshasos to dust. 1 shall now recount the strength of the army under each, do thou listen to me.
38. " The army under these ten leaders numbers nine, five and seven (21) hundred crores. It is a thousand Sankhas and a hundred arbudaa.
Note.— A crore is one hundred lacs, a saukha is huu.lred billions, an arbuda is a hundred millions.
39. l * I have thus described to thee the army of the ministers of Sugriva. I am, O KAvana, incapable of describing the army of the others.
40. •* Rama is no mere man. He is the veritable NArAyana, the primeval, the supreme lord himself SitA is the veritable intelligent energy of the Lord, she is the cause as well as the self of the world.
Note.— T he lord Rama is the supremo self aud Sita tho divine ouergy appearing as the diversified world. This is the explanation.
41 — 42. “From these two spring nil the mobile and immobile creation. Therefore Llama and Siia are the progenitors of the mobile and the immobile creation, O protector of the earth.
42. “How can there be any enmity with them J aim Id, the mother of the world, hus been unwittingly brought by thee.
43 — 44. “ In this world, which is destiuotable in a moment, what faith caust thou place in this body which is liable to destruction in a moment, which is made up of the live elements and the twenty-four principles, which abounds in impurities, flrsh and bones and putrid smells, which is the abode of egoism and which is uou-inteliigeiiL (jaduj. Thou art other than it.
Note. — T he five element* are earth. Water, light, air And space. The twenty four principles are the intellect (Uuddhi), iho principles oi egoism (ahaukam), the tive organs oi perception and the five ol action and the mind, the five elements, and their five attributes, and Prakrit;.
45. “That body for which thou hast committed the sins of Brahinac ide and the like, and which is the enjoyer of sensual delights, shall fall here on this -earth.
46. “Merit and demerit, which cause happiness and misery, go with the embodied self. Attaching them selves to him as he enters a body, they cause happiness and misery. They do not cause them in the dtmd which is other than these.
47. “Bo long as there is in the sell the notion of, '• I am the body, I am the doer of action, *’ so long ns he is attached to this notion through euperimposiuon of the attributes of the.veil' upon the body, so loug is there possibility of birth, death and the like for him.
48. “Therefore, do thou of great intelligence, relinquish all sense of I in the body and the rest. The self is very pure, very uudeHIcd, of the nature of intelligence aud undecaying.
43. “Having by his own nescience cmne under bondage he becomes stupitied. 'Therefore do thou, by a pure heart, having knowlege of thy own self, remember it.
50. 44 Do thou betake thyself to non-attachment to sons, wives, houses and the like.
“ There is contact of sense objects even in the hell as well as in the bodies of dogs and hogs.
51 — 52. 44 Having attained to a body which is intelligent and especially to the status of a Br«lirn;ina which is difficult to uttain, and that also in the laud of Bharat* which alone is the field of action, who is there possessed ol intelligence, who would identify the body with the self and attach hiinselt to sensual enjoyment?
53 - 54. * Therefore being a Brahtnana and the son of Paulastya, why art thou like an ignorant person always running in vuiu after sensual delights.
“ Having henceforth renounced all attachments, do thou with devotion seek Rama’s refuge, the supreme self. Having inude over Slid to him, do thou serve his feet.
55. “Cleansed of all sins thou shalfc go to the regions of Vishnu. Otherwise thou shalt go lower and lower down, incapable of return to the higher worlds. Do thou accept my advice. I say this for thy benefit 56. “Do thou seek the company of the good and worship Hari, the auspicious Rama, who is the reiuge of all, who is of the lustre ot an emerald, who is day and night accompanied with Bita, who carries the bow and the arrow and whose lotus leet are served by:5ugriva, Laksh- uiana aud Vibhishana, Not*. — In fch» Valraikl Ramayana the bridge thrown orer the eea by Nala is said to ha ten yojana* iu breadth and one hundred in length. The godb came to see that wonder- fal bridge which was beyoud conception. It was broad, well laid out, had good ground and was carefully built. It looked like a dividing line. Over the ocean Vi bit ishana stood across the bridge, club in hand, as the army was crossing it. Rama mounted ii&uumana’s shoulders went in advance and Liksliman v mounted over the shoulders of Augada followed. Seeiug that miraculous work of Rama, the gous together with the Siddhas and the Charanas came and, liavmg bathed huu with the Water, said ** O king, mayest thou be victorious over thy enemies. Do thou rule over the ourtli with its seas tor over and ever. Thus they wor- shipped Rama with hymus of praise.” (C.iapter 2 1 % Yudhakanda). Tiiere is not the sligh- test retereuoe in Vnlmiki to Rama having installed an image of Shiva at the bridge or having himself worshipped it or enjoined it* worship with Gauges water brought from Kashi. The place* is, moreover, not mentioned in the enumeration ot the places of pilgrimage in the Vanaparva, (chapter of the.Uahabh&ruta. It was, therefore, apparently made a sacred place iu Purauic time*.
CHAPTER v.
{The fight.)
1. On heating this speech of Suka which was destructive of igno- rance, Ft&vaua with eyes red with anger said to him as if he was going to burn him.
2. “ Being my servant, how canst thou, O fool, speak to me like a preceptor. Art thou not ashamed of dictating to me who am the ruler of the three worlds.
3. ** I shall kill thee this very moment. Bat remembering thy former services I save thee, oven thou deservest to be killed.
4. “ Go away from here, I cannot bear to hear this.** Then saying “ It, is very kind of you sir,** Suka went home trembling.
5. In former times Suka was a Brahtuaua, devoted to Brahmi, and great amongst the kuowers of BrahmA. Observing the vows of a Vana- prastha he lived iu the forest discharging his duties.
6. For the prosperity of the gods and destruction of their enemies he performed a long sacrifice which was very elaborate.
7 — 8. The LiAkshdsas felt enmity towards.'Suka on account of his being devoted to the g<» >d of the g »ds. 'Then a Rakshasa known as Vfijrudanta finding a loop hole came to the place where Suka was, with a view tocause him injury.
9 — II. Once upon a time the Rishi Agustya came to his hermitage. Suka worshipped him and invited him to take his food there.
As the Muni who was born in a pot (Agastya; had gone l.o bathe, Vttjradunta finding his opportunity' assuming the form of Agasiya said to Suka. ‘‘If th«»u wishest to give me mod, give it with flesh meat. 1 have for h long time not eaten the flesh of a goat. " Very well/’ so saying Suka had a meal of flesh meats ot vatious kinds prepared.
12 —13. As the Muni sit down to eat, the vile R&kshasa assuming the form of the wife of Suka of great heauty, and having spread his illusion over her as she was inside the house, gave the Muni human flesh well cooked and in a large quantity. Having given it, he disappeared.
13 — 16. Seeing that the Muni got angry and said to.^uka. “ Human flesh is unclean. Thou, O foul, hast given me flesh which is uneatable. Do thou become a Itaksimsa and live eating human flesh.** Thus cursed, terrified Suka said to the Muni. “ Th<»u thyself askedst me to give thee flesh iu a large quantity. So, 0 Lord, I gave it to thee, why hast thou cursed me.*’ 17. Hearing this speech of Suka and thinking for a while, the wise Mum came to know that it was all the doing of me Ltakshasu and said.
11. ‘’All this bos been done by fcliy enemy the R&kshusa, I have cursed thee unwillingly, O thou great Muni, 19 — 20. * And yet my woid will not go in vain, *nd it shall be ac I have said. Taking up the form of a Rdk-hasa, do thcu live as the htlper of Rtivana till Rdma comes to Lankd wiUi the monkeys for the purpooe ot killing him.
21 — 22 “Sent by Rdvana thou shalt go as a spy to Rdma and having seen that best of Raghus shalt be freed from the curse. Then nfter giving RdvHnH true wisdom, thou shalt attain to the supreme seat," 23 -24. Thus addressed by the Muni Agastya, Suka who was a greas Brahinana, became a Uakslmsa and immediately went to live with Rdvnna. AS the spy of Rdvana having now seen Rdma together with his brother and having forthwith communicated true knowledge to Rdvana he became a Brahmana as befoie and lived with the Vaikhanasas as a Vdnaprastha.
25. Then there came to Rdvnna the great Rdkshasa Malydvana who was possessed of great intelligence and was well skilled in polity and was the dear maternal grandlather of the kiog.
26. With a peaceful mind he said to that brave Rdkshasa Rdvana, u Do thou. O king, listen to what I am saying lo-day and having listened to it, do as thou wishest.
27. “ Ever since Jdnaki, the beloved wife of Rdma, has entered Lankd, diverse evil omens appear in the town, O Rdvana.
28 — 29. " These dire omens are indicative of destruction. Listen as I tell them. Clouds with fearful thunder and lightning and causing great fe««r are pouring hot bloody rain in Lankd on every occasion, images of gods in temples weep, and are perspiring and moving from their places.
30 32. u Kalikd, the goddess of death, standing in front of Rdkshasa-, is grinning with her white teeth. Asses are begotten of cows. Mice fight with weasels and cats, serpents with Garuda. A fearful and dire human form without hair, of black and yellow hue, who is death, goes from house to house everywhere at every time. These and other evil omens are seen and appear daily.
33. “ Therefore in order to save the family, do thou make peace and speedily give back unto Rama Sitd having honored her with witn wealth, O lord.
34—35. “ Know Rdma to be the supreme lord, do thou leave off enmity with him. By taking shelter in the boat of his feet men of wisdom cross the ocean of worldly life with their hearts purified by devo- tion. Therefore Rdma is no mere man. Do thou serve with devotion Him who abides in nil hearts.
36. “Though addicted to evil ways, thou shalt yet be purified by devotion. O great king, do thou follow my advice for the purpose of saving thy family.*' 37. That speech of Malydvan, which was to his benefit, the evil- minded ten-faced Havana did not listen, having come under the sway of dentil.
38. Said he “ Why dost thou think Rdma, who is a mere man, who is alone and has monkeys for his allies, who hi«s been turned out by his father and is dear unto Munis, capable of doing anything.
39. “Thou art taking this nonsense having been sent by Rdma. Go away Thou art a relation and an old man Therefore have I tolerated thy speech.
40. “ Thy speech is burning into my ears.” So saying Rdvana left with ail hi9 ministers.
41. Silting on the roof of his palace and seeing the monkey army, Havana ordered his Rdkshasas who were present to prepare for battle.
19 42. — 44. RAma aho taking up his bow which had been given to him by Lakshmnnn, seeing RAvana sitting decked with a crown surrounded with his ministers became wild with anger and with an arrow of theshnpe of half moon cut off his thousands of white umbrellas as well as his crown in a moment. This was a miracle bo behold.
45 — 46. Ashamed RAvana entered his house and having called all his RAkshasas with Prahasta at their head, speedily directed them to be ready to fight the monkeys.
47 — 48. Then with kettledrums, tabors and the like, small and large military drums and Gomukhns (a kind of musical instrument) riding on buffaloes, camels, tigers, aases, elephants and conying daggers, swords, spears, nooses, bows, sticks* javelins and swords, the Rakshasas went to- wards all the gates of LaukA.
49 -50. Before that the leaders of the monkeys as ordered by RAma, armed with boulders of rocks, hage hill tops, diverse kinds of trees, having seen those divisions of Havana's army, went up to the gates of Lai.kA desirous of serving RAma.
51 — 52. Those monkey leaders with their millions of troops then became ready to fight the RAkshasas with trees, stones and fists and besieged the town on all sides.
53 — 54. Jumping up and down and roaring loud those monkeys shouted Victory bo Rama, the highly powerful, to Lakshmana of great strength, Victory to king fSugriva protected by RAghava, 65. Thus shouting they fought the enemy.
Hanunidna, Angnda, Kuranda, Nil, NaU, Sarabha, Matilda, Dwivida, JAmbavana, Dadhivakru, Kesliari and TArA, and other monkey leaders having gone up the gates of LankA besieged it completely.
66—57. Then with trees and boulders of r..cks, those monkeys of buge size, speedily attacked those Rakshasas with fists and nails.