68. The terrible RAkshasas of great strength and courage also coming out of the gates of 1/ankA also attacked the monkey army with javelins, daggers, spears and battle-nxes.
59. The monkeys who had overcome fatigue also attacked the Rakshasas. In this way was fought the battle, blood and flesh having for its mire.
60 — 6l. The tight between the monkeys and the Rakshasas was wonderful. With horses and cars shining like gold and elephants, those tigers of RAkshasas fought the monkeys filling all the quarters with their roars.
62. RAkshasas and leaders of monkeys were anxious to conquer each other. Monkeys killed the Rakshasas and Rakshasas monkeys.
63 — 64. Seen by Rama, who was Vishnu himself, monkeys who had been born of the energy of the gods, became cheerful and powerlu) as if they had drunk nectar. From the terrible curse of Slid they struck with force Rakshasas who were protected by RAvana, but b»id become bereft of glory and power. The RAkshasa army was reduced to one-fourili.
65. Finding his army thus destroyed, MeghnAda the evil minded having obtained a boon from BrahmA became invisible.
66—67. Skilled in the use of all the weapons, he showered down from the welkin diverse kinds of weapons, such as the BrahmA weapon etcetra, over the monkey army. Forthwith he rained heaps of arrows from the sky which was a mir»»cle to behold.
68 Rama also, who was skilled in ihe use of weapons, respected the BrahmA we*pon, and Seeing the monkey host fallen became silent for a moment. Then th»t best ol Rughus became furious like fire.
69. ‘*0 son of Snmifcrd, bring my bow I shall with the Brahmdafcra reduce this Asm* to ashes, see my prowess to-day.”
70. Meghnad* als > hetriug those words of Rtima speedily went into the town with nil his powers of illusiou.
71 — 73. Seeiug the monkeys* army fallen, Rdtna was greatly pained and cold Hanum&ua, “ Do thou forthwith go to ihe ocean of milk. There is a mountain culled Dronagiri, abounding in heavenly herbs. Do thou g» there and bring it and give life to these monkeys, O thou of great strength. Thy glory will be everlasting/' 74. " As you order,” so saying the son of the wind went off. Having brought the mountain and restored all the monkeys to life, he again placed it where it was and returned to Kama.
75. Hearing as before the fearful roar of the monkeys* army, Rdvana struck with wonder said: — 76 u RAghava, my great enemy, has been ordained by the gods. To kill him let all my generals go forth.
77. ‘‘ Let all the ministers, relations and brave warriors, who are my well wishers, go i moied iately to fight by my order.
78 “ Those who from fear of losing their lives do not go to battle as well as all. those Rakshasas who disobey ray order, I shall kill.
79—80. Hearing this command and struck with fear, all those generals who were skilled in battle went forth.
Atikaya, Prahasta, M.ih&uada, Mahodara, Devdsatruh, Nikumbha, Devatauka and Nurautaka, as well as other warriors of great prowess went for the purpose of fighting the monkeys.
81. These and other brave warriors by the hundred thousand, proud of their strength, having entered the monkey army pounded it much.
82—83. With Bbushuudls (a kind of missile), small javelins, arrows, daggers, battle-axes and diverse other weapons they attacked the monkey generals..
The monkeys also with boulders of rocks, trees, fists, nails aud teeth made the Rakshasa letder depart their lives.
84. Some were killed by Rama, others were killed by Sugriva, others by Hanundua, Angaria aud Lakshmana of great soul. All those ltdkdi isas were killed by the leaders of the in »nkey army.
85. Having derived their energy from Rdma, the monkeys became strong. Wifch me Rama's energy how can there be such strength in them t 86. Although he w*3 the lord of all, although he pervades all, although he is the creator of all, although he is ever sat chit dmnda (truth and intelligence and bliss > yet Rdrna for mocking the world took up a human form and under the influence of Mdyd did the sport of battle and other actions.
Notb, — T here are here several omissions in important particulars which are mentioned InValmiki. The adventure of Sugrivianl his hand to hand fight with Havana, the embassy of Angada by the command of Rama, the throwing by Havana of an illusive head of Ram-a pierced with arrows in front of 3ita anil her lamentations over it, till she was assured that it was illusion, the fight between Meghn&da and Rama and Lakshmana in which the latter were worsted an i left as if thoy were dead on the battle-field, the taking of Si ta and Trijata on the Pushpaka car aud showing hor the two brothers lying dead in battle do not fiivi a place in the A Ihyatraa. On seeing the two brothers lying stretched on the ground as if they were dead, S*ta gives vent to sorrow which pierces the heart and the speech of Trijata where she says that the brothers had not been killed but had only become unconscious from wounds. Ruru seeing Lakshmana lying as if it were dead says: — What have I to do with Sits, oven if I got her back, wheu l see & brothor like Lakshmana lying dead in battle. A woman like 8ita can, if sought for, be got in the world, but not a brother Liko Lakahmina skilled in counsel ami brave iu fight. Ram* becomes involved in grief and tells Sugriva to recall the army and leave the field to the enemy, when he is comforted by Sugriya u id Vibhuhaao. Sugriva tells his father-in-law Suserva to take Rama and Lskahirmna to Kiahiindha and that ho slmll alone fight the enemy and after lulling Havana bring back Sita Susena^. however, telia Sugriv* of the Chandra and Drona hills in the ocean having medicinal. 1 verba, wnerehy the monkeys could be restored to Ufa. In the meantime the. bird Gar or a appears on the scene and suck* up the wounds of the two brothers and restores them to Life. Wo have mentioned, these in order tocomyloU the narrative, CHAPTRU VI.
( Tke battU ).
1 — 2, On hearing of the destruction of his Large avmy led by Atikaya, lidvana of great glory whm burnt with, sorrow and buying very angnLy made over the charge of Lanka, to ludiajita, himself went out to fight Kama.
3. Hiding a eekstral car, filled with all weapr ns and arms, the highly powerful RAkhshasa king ran towards RAma alone.
4. Having kilLed numerous monkeys with arrows like poisonous serpents, lie felled to the ground their leaders like Sugriva and the rest.
6. Seeing there the Highly powerful Vibhishana, club in hand, he Burled at him the Shakti (lance) given to him by MAyA.
6—7. Seeing thAfc missile coming up to kill Vibhishana, and thinking that the Asura Vibhl-huna had been given the boon of fearlessness by Kama and did, therefore, not deserve to die, Lakshmana took up a terrible bow and bravely stood in front of Vibhishana like a rock.
8 — 9, Because of its unfailing power, that lance penetrated through the body of Lakshmana. All shaktis in the world are created by MAyA- Their substratum is the great Lakshumana. What can a Maya shakti then do to him who is the incarnation of Sesa, a portion of the body of Hari.
Noth — There- is a play upon words here. The word Shakti mearw a lanoo as well as energy ( V.aya) of God. What could the lance of Maya do one who it the author of Shakti 10 — 11. And yet showing the actions of a human being he fell unconscious oo the ground. Havana could not carry him off nor life and balance him up with his hands, and became greatly amazed.
12 — 13. How can a tiny RAkshasa bilance up Vishnu, the refuge of the world, the resplendent god himself.
Seeing Havana desirous of seizing the son of SumitrA, HanumAna angrily struck him with his fist whick was like » thunderbolt. With the blow of that fist RAvana fell on the ground.
14. From his mouth and eyes he vomitted much blood and with Tolling eyes sat in the middle of his car.
15. Then HanumAna having lifted Lakshmana up carried him in hie arms to the place where RAmA was.
16. On account of the friendship and devotion of HanumAna, the great god, though the heaviest of the heavy and unborn, became light iix weight.
17 — 19. That shakti having also relinquished Lakshmana knowing him to be the portion of the divine, went to the car of RAvana. RAvana also having gradually regained consciousness angrily took hold of his bow and arrow and ran towards RAma alone. Seeing him KAma also got furious and mounting the shoulders of HanumAna, who was of great strength, that lord of the worlds ran towards RAvana.
20. He then made his bow twang like the sound of thunder and in A powerful voice said to the king of the RAkshaaas.
21 " O vile RAkshasa, tarry, whew shall thou go to-day frem i*c having done this wrong to i»e, the seer of all with equal eye.
22. ** The arrow by which I hilled thy KAkshasas in JajiasthAna, with thak arrow shall 1 kill thee, do thou stand before me this day. 14 23. On hearing ibis speech of gri RAglmva, Havana attacked H ami m Ana, who was carrying RAimr, with sharp- arrows.
21. Though hit with sharp arrows, the son of the wind-god gathered strength and with increasing prowess roared loudly.
25. Then seeing HnnumAna wounded,, the best of Raghus gave veut to his anger like Kdl Rudra.
26. With his sharp arrows he cut off RAvai^a** ear with its horses, ensigns, driver, collection of weapons, bow, umbrella and small flags.
27. Then with a great arrow that best of Raghus pierced RAvan~ like Indra, the enemy of Puka, piercing a mountain.
28—29. Struck by the arrow of RAma, the Uave RAvana left hi? seat and became uuconscious and his bow fell from his hand. Seeing him thus, the best of Raghus cut off with an arrow, shaped like a crescent his crown which was resplendent like the sun and said.
“ 1 permit thee to go, thou art now puined by my arrows.
30. 44 Do thou enter LankA and take rest. To-morrow thou slmlt see my prowess* 1 Pierced by the arrows of RAma with his pride hum- bled, RAvana covered with much shame painfully entered LankA.
31 — 32. Seeing Lakshmana unconscious and lying on the groundj RAma also acting like a human being grieved over it in sport.
33 — 34. He then said to HanumAuo. 44 My child, do thou restore Lakshmana to life, by bringing the hero as before. Do thou also restore the monkeys t<» life.** Thus ordered by RAghava, HanumAna, the great monkey, saying 44 very well," went with the speed of the wind and crossed the ocean in a moment.
34— 35. In the meantime spies said to RAvana, 44 O king, RAma has sent HanumAna to the ocean of milk for bringing the great medicine for the purpose of restoring Lakshmana to life.** 36. On hearing these words of the spies, the king became filled with anxiety, and forthwith went alone at night unattended to the house of KAlnemi.
37. On his arrival KAlnemi was greatly amazed and agitated with fear and with folded hands after offering aryha and the rest stood in front of Havana and said: 38. 44 O great king what shall I do for thee, what is the cause of thy coming.** Unto KAlnemi RAvana said in sorrow: — 89. 44 Impelled by time, this misfortune has fallen upon me. I have killed with a shakti the brave Lakshmana, who is lying on the ground.
40. In order to restore him to life HanumAna has gone to bring medioine. O thou of great intelligence, do thoa do that by which obstacles may be thrown in his way.
41. Do thou illusively assume the form of a Muni and delude the great monkey. Do thou in this thy house contrive to do that whereby time may pass and he may not be able to get there by sun-sest to-morrow.** 42 On hearing these words of RAvanA, Kdlnemi told him, 44 Do thou, O king RAvana, hear what I say, and bear it in mind.
43 — 45. 4< I shall do what is for thy good so long as I live. The fate which overtook Maricha in the form of a deer in the forest, that O ten-fa*:ed RAvana, shall be my fate. There is no doubt io this. With 11 thy sous, grandsons, relations and RAkshasas killed and haying thus cans«»d the family of the ABurn* to be exterminated what is the use of thy living? Wbat is the use of a kingdom or of Sit4 to thee, wh it of this non- intelligent body?
46. “ Do thou give Sitd to R&ma and thy kingdom to Vibhishana, O thou of great strength, do thou go to the forest, which is the pleasant abode of the Munis.
47—48. “ There having in the morning bathed in pure waber, and performed the morning Sandh/yd and the other duties, sitting in a lonely place in an easy posture, having renounced all belongings, all attachments and all objects of sense which are outside thee, do thou gradually draw inside thy senses which are roatniug outside.
49—50. p Do thou then always reflect upon thyself as distinct from the Pi Akriti, 0 sinless oue. All this world, mobile and immobile, the body, the intellect and the rest, from BrahmA to a blade of grass, all that is seen or heard, is called PrAkriti. It is* also designated MAyA.
51. " It is the cause of the creation, preservation and destruction of the'tree of the world. It always creates red, white, black and the like creatures.
Note. — The red are those creatures which partake of th« nature of activity (rajas), the white those which partake of the natuao of goodness (eatava), and tire black those which partake of the nature of darkness (tamaa). The first are human beings, the second gods and the third the lower creatures.
52. " Desire, anger uud the rest are her sons, injuring others [hinad), thirst after objects of sense are its daughters.
53. “ Thus day and night it deludes the god (self ^ who is all pervad- ing. Having for its principle the notion of u I am the actor/* aud the enjoyer, and superimposed upon the supreme lord the 9elf, and brought him under her sway, with her attributes she always plays with him.
54. “ Though pure yet associated with Mil yA, the self always sees outside having been, through his own May A, deluded by her, forgotten his owu nature.
Note, — All cognition of outaide world, all modifications of the mind in the shape of desire, passion and the like, are duo to the suporitnposition of the notion of actor and the enjoyer upon the self woo is in truth no actor or enjoyer, but is ever pure. It is Prakriti (nature) winch is the cause of it.
65. u When he is awakened by a preceptor who has become the very self of wisdom, i. <?., who has realized his own self as the self of all, then having turned his eye inwards, he ever sees the self clearly.
56. u Thus the embodied self becomes emancipate in life and is freed from the attributes of PrAkriti. Do thou also- ever reflect watchfully over thy own self, having brought thy senses under control.
57. “ Knowing thy own self to be other than PrAkriti, thou shall; be released. If ihou art incapable of engaging in meditation, do thou take refuge under god with attributes.
58. *• Abiding in the lotus of the heart, sitting on a fine and delicate golden seat covered with diverse gems, together with JAnaki in the VirAsana posture, with large eyes, with a splendour like that of a cloud, with a mass of lightning, decked with a crown, necklet, bracelets, the kaustubha gem and the like, adorned with little bells and armlets, and a garland of wild flowers, served by Lakshmana, who carries his own and RAma's bow in hand* thus meditating upon the self a9 i&irna, abiding in all hearts, with firm devotion, thou shalt be released. Of this there is no doubt.
62. “ Do thou hear of his deeds with a concentrated mind as sung by bis devotees If thou d'»st this, then even if thou ha9t done great sins in former days, they shall all be destroyed like a heap of cottjn by the fire.
63. #< Having relinquished all enmity and ever devoted to him alone, do thou serve Kdma who is realized in the heart as asti (existence). Who is one who always abodes in his own self, who is wiihi.ut namo end form, who is the supreme ancient Purn-*ha.”
Notl.— T here is no retereuce to Havana’;* vi«iit to Kalnemi in the Valmiku CHAPTER VII.
(The awakening of Kumbkalcarava ) 1. On hearing that speech ot Kdlnemi, which was like unto nectar, Rdvana became furious with anger, ills eyes red like red hot gtii burning in contact with water.
2. " I shall kill thee, vile wretch, who art disobedient to me. Thou bast been bribed by the other aide and speakest like a servant of Rdma."
3. Kalnemi said, “0 my lord Rdvana, what is ihe use of getting angry. If what I say is not agreeable to Ihee, I shall do thy bidding."
4. Having said so, the great Asura Kalnemi went forth speedily by the command of R&vuaa to throw obstacles in the way of Hanumdna.
5 — 6. Having gone near the Himalaya mountain that evil-minded K&kshasa made a forest hermitage and assumed the form of a Muni suirounded with his disciples.
That hermitage was made on the way by which the high souled son of the wind wan passing. There Hanumkua saw au auspicious hermit ge.
7 — 11. Thought the blessed son of the wind. ‘‘Formerly 1 did not see any attractive settlement of Mums here.
“1 have either lost my way or it is a delusion by my own mind. I shall enter the dshraina and having seen the Muni and drunk water shall go to the well-known Drona hill."
So saying he entered the hermitage which extended for one yojana, and was surrounded with plantains, sal, date-palm, jack-fruit and other trees laden with ripe fruits, and hanging beue.<th die weight of fruits.
In that Aslirama which was free from hostility aud was through ludra yoga* pure and uudetiled, the Kdkshasa Kdlueml performed the worship of 8liiva.
12 — 13. Hanumdna having respectfully saluted the great Rdkshasa said, "Sir, I am the emissary of Kdina. My name is Haiiunidna, For doing the great work of Udma I am bound for the ocean of milk.
14. ‘‘ f am troubled with thirst, O Brahma na, where is water. I wish to drink it to my heart's content, do you, O l«*rd of the Munis, tell me."
15. ‘‘On hearing these words of Hsnumdna, Kdlneml said, "There is water in «my bowl (kamaudalj, do thou drink of that.
“ Eat these ripe fruits here, then live here and sleep soundly, there is no hurry to go.
17. "I know the past, present and future through my asceticism, Lakshmana has together with all the munke)S got up on Kama seeing them.”
18. Hearing this Hanumdna said “My thirst cannot be quenched by the water in the bowl, great is my- thirst, show me water."
19 “ Very well,” so saying he ordered his disciples to show the son of the wind an artilicial lake of water extending for a long distance.
Tudrajoga i» docoit.
20. ‘‘Having closed Lhe eyes, do thou drink w»ter and come to me, I shall give thee -a mantra whereby thou shalt see the herb."
21. “Very well," s<* s-ying the desciple of the Muni speedily showed Hanuindtia the lake of water. Having entered it Hanumdna drank the water with dosed eyes.
22. There a she-orocodile of largo dimensions and fearful appearance illusively appeared and forthwith swallowed the great monkey.
23. Hanumdna then saw the she crocodile swallowing him up. Then with his hands he t«*re up her mouth and she died.
24. Then in the welkin he saw a woman with a heavenly form. Bhe was known as Dhanymnali and she said to Hanumdna, 25. “Through thy grace have I been released from curse, O lord of the monkeys, I was forme ily cursed by a Muni for some cause.
26 "The great Asura wh.»m thou hast seen in the dshrama is Xdlnemi. He has been sent by Rdvuni to throw obstacles in lliy way, 0 sinless one 27. “He has disguised himself as a Muni, He is no Muni, but the killer of Munis and Brahiuanas, do thou kill this wretch and forthwith go to the Drona hill.
28—29. “I shall go to the world of Rrahrod, my sins having been destroyed through thy touch." So saying she went t » heaven. Hanumdna al*> went to the dshrama Seeing him coming up Kdlnerm said, my dear chief of the monkeys, why didst thou make so much delay in coming.
30 —31. ** l)o thou take from me the mantra and give me the preceptor's fee." So addres>ed Hunumdna having held up his rist fast Said to the Rdkshasa, T;»ke this fee,’* and saying s.* struck him.
32 -33. Having abandoned his disguise of a Muni the great Asunfc Kilnemi then fought with Hanumdna through diverse kinds of illusions. But the latter was the emissary of the great juggler of the world process* (Rama) and was the enemy of all the djceivers, and struck him with his fiat. His head was broken ami he died.
33 — 34. Then having gone to the ocean of inilk and seen the great Drona hill, he did not see the herb there ami therefore uprooted the hill and speedily brought it with the speed of the wind to llama 35. Said Hanumdna to Rdma, this hill lias been brought by me. Do thou do what is proper. There is no time lor delay.*' 36 37. On hearing those words of Hanumdna, the wise Rdma took the herb and caused Suscna to treat Lakslmiana of great soul with it. Then as if rising from sleep Lakshin ana said: — 38—40. “Tarry, tarry, where wilt thou go, O ten-faced Rdvana. I •hall kill thee now/' As lie was saying so, Kama having looked at Inin and smelt him on the forehead said to Hanumdna,/*J3y thy grace, O thou great monkey, 1 see my brother Lakshmaua tree irom trouble."
41. Having said so, Rdma together with 3ugtiva and the monkeys became ready to fight as advised by Vibhishana.
41. The monkeys then went forth to battle, desirous of fighting the Rdkslmsas with stones, trees and builders ol rocks.
42. Pierced with the arrows of Rama, Havana was greatly troubled like an elephant troubled by a lion or a serpent by the bird Haruda.
43. Defeated by Rdma of great soul, the king went to his capital. There seated on his throne he said to lus lidkshasaa.
44. “The grandsire had foretold my death at the hands of man. But no man on earth can kill me.
45. Then N&rAyana himself became incarnated as man, there is no doubt in this. Becoming RAma, the son of Dasratha, has come to kill me.
46—47. “ O lord of the Udkshasas, formerly I was cursed by Anamnya, ns fallows. ‘ In my family shall be born the Ancient Eternal Supreme Lord. By him thou shalb bo killed along with thy sons, grandsons and relations. Of this there is no doubt.* So saying he wont to heaven.
48. “ That Ndrdynna is born as Rama in order to kill me. He shall kill me. The foolish Kumbhakarna is always overpowered with sleep.
49 — 50. “ Having awakened that great being, bring him to me.’* Thus ordered those Udkshasas of huge bodies speedily went forth and having after much effort awakened Kurabhakarana took him to Rdvana. Having bowed to the king he sat on a seat.
51—52. Unto him his brother the king RAvnna said in humble tones. “ Know Kumbtmknraua a great misfortune has overtaken me. My brave warriors, sous and grandsons havo all been killed by Rama. What should be done by me when the time of my death is at hand.
53. •* This powerful son of Dasratha, having with Sugriva and his army crossed the ocean is destroying us by the root.
54. “ Those who were our chi£f Rakshasas have all been killed by the monkeys. I do not see any loss of the monkeys in this battle.
55. "O thou of great strength, do thou destroy these monkeys. For this purpose thou hast been awakened, O thou of great prowess, do thou for the sake of thy brother accomplish a difficult task."
56. Hearing this sorrowful speech of Havana, Kumbhakarana laughed loudly and said as follows: — 57. <: Oking attire time of consultation what 1 formerly said has now come fo pass, as the fruit of thy evil deeds.
58. “ Formerly also I said, that Hama was the supreme Ndrdyara him-elf and Sitd the yoga energy of the Lord. But though awakened thou didst not wake up.
59. “Once upon a time at night I was sitting in a forest upon the top of a high mountain when 1 saw the Muni Narada of celestial vision.
60—62. “ I asked him, * O great man, whence art thou coming, do thou tell me.* J3o addressed N Arad a bold me as follows: — ‘ I was in the assembly of the gods what transpired there I shall tell thee as it really was. Troubled by you two (lliivana and thyself) all the gods went to Vishnu. Having with devotion heedfutly sang the praises of that God of gods, they said: — ‘ O Lord, do thou kill Riivana, who cannot be killed otherwise and is a thorn on t»»e side of the three worlds.
63. “In days of yore his death was ordained by the Creator Brahmd at the hands of man Do thou, therefure, becoming a man kill this thorn, for remove Havana.)** 64. “ Very well,'* so said the great Lord Vishnu, who is of true res<»lve3. He is now born ir the family of llagbus as ltdma, so it is heard by us.
65. “ He shall k >11 all of you. So saying the Muni went off. There- fore do thou know Rama to bo the Supreme Eternal Brahmd himself.
66 u Do thou relinquish enmity and worship Rama who has taken a human form und«r the influence of Maya. Worshipped with love, the lord of the Raghus becomes gracious.
67. “ Love begets knowledge, devotion is the giver q( emancipation, what one does without faith is all unreal.
20 68. t( Many avatars of Vishnu have come on earth for the purpose of acting their part. Amongst them K&ma, who is the embodiment of knowledge and bliss is equal unto a thousand.
69. •* Those wise men who worship Rdma day and night with heart and speech, cross the ocean of worldly life without trouble and attain to the status of Hari.
70. “ Meu of cleansed soul in the world who always meditate upon R&ma and read of his achievements become freed from the coils of the great serpent of incarnation on earth and go to the abode of the lord of Slid, the seat of bliss unlimited, Note. The awakening of KurabhakaranA is very poetically described by Valmiki. The Rakahaaas could not stand before the snoring of that huge being. Like unto a mountain there he was sleeping to wake for a day in six month* under the curse of Brahma who had uttered it because of his devouring creatures who came in his way. They blow conches, beat drums, sound trumpets, by the thousand at the same time, yet he would not wake up. They then twitch and pull his body and pour thousands of pitchers full of water into his ears, struck him on the head And the breast with clubs and maces and yet he does not wake up. Then they make elephants walk over his breast and he wakes up Kumbhakarana then goea to the assembly hall of Havana who tells him of his misfortune und asks for help. Kumbha* kuran*, though such a great sleeper, is not without wisdom ami tells Havana *' You did not realize what was to come to pass. Reiving upon your strength, you did not foresee the conse- quenoes of your acts. One who bliuded by conceit and proud of wealth does lust what he ought to do 6rst and first what he ought to do last, is Sure to moot with grief. He who follows the wise counsels of his advisers and treads the path of virtue, profit and pleasure ns suits the occasion, does not meet with ruin. Kiogs are to send away such men who not knowing the science of polity, lead them astray by unwise council. He who disregarding his enemy does not protect himself, falls off from his place and meets with destruction. I told you all ol *his formerly also, but you did not listen.
CHAPTER VIII.
( The death of Kumbhakarana.)
1. On hearing this speech of Kumbha kuraua, the ten-faced Rdvana with contracted eyebrows and contorted face and burning with anger as if he was falling down his seat said to Kmnbliakarana.
2. “Thou wert not brought here for giving me wisdom, 0 sage. If it pleases thee, do thou do my bidding and tight.
3. * If not, do thou go to sleep soundly as sleep is overpowering thee.° On hearing these words of Rdvana, the highly powerful Kumbha- karana knowing him to be angry forthwith went to battle.
4 — 5. Having crossed the rampart, like a great mountain he went out of the town speedily, frightening the monkey hosts.
He made a roar loud enough to make the ocean re-echo with it and caused great havoc amongst the monkey hosts by seiziug and angrily eating them up.
6—7. Seeing Kumbhakarana going about like a mountain with wings or like death in an embodied form, all the monkeys ran away 8 — 9. Seeing Kumbhakarana club in hand, whirling the monkey army, spreading havoc amongst them, eating them up, pounding them with his cl u h, hands and feet on every aide, the wise Vibhishana mace in hand, prostrated himself at the feet of his elder brother and said.
10 — 12. “I Am Vibhishana, do thou, O highly intelligent being have mercy opon me thy brother. O brother, I warned R&vana several times, tilling him do thou give back $Ita unto R&ma, he is Jan&rdana himself. But he (fid not listen to me and taking up a sword said to me. Fie upon thee, go avra y/ kicking me with his feet. Then with four of my counsellors I sought refuge with RAma," 13. Hearing this ami knowing his brother to be there, Kumbhakarana embraced him and aaid. “ My dear child, do tJxou live under the shelter of. K Aina's feet.
14. “ For the purpose of protecting the family and the good of the RAkshasas, thou art a greab devotee of Vishnu, so I heard from NArada iu days of yore, 15. u Do thou, my deer, go away from here. Blinded by passion I cannot see anything nor discriminate between one who is mine and those who are uot mine.'* 16. Thus addressed Vibhfshana having prostrated himself before the feet of his brother, came back with tears in his eyes to RAma and sat near him filled with anxiety.
17. Then Kumbhakarana crushing the monkey army'with hands and feet went about in the battle-field like an elephant mad with passion and causing havoc amongst the monkeys.
18. Seeing him thus RAtna angrily took up the wind-weapon and reverently holding it hurled it ab Kumbhakarana. That weapon cub off his righb hand together with its club, whereby he made a great roar.
19 — 20. That hand falling on the ground gave trouble to many a monkey. Standing in the battle field on all sides all the monkeys trembl- ing with fear beheld that fighb between RAma and Kumbhakarana.
21 — 22. With his right arm cut off, Kumbhakarana took up asAl tree with his other hand and speedily ran towards RAma with the object of killing him in battle. Bub RAghava cut off his left arm also with the sAl tree by the Indra weapon.
23 — 25. Seeing him coming up with arras loppod off roaring, RAma took up two sharp arrows shaped like a crescent aad cut off his two feet. They fell at the gate of LankA. With his hands and feet thus cutoff, Kumbhakarana of terrific appearance opening wide his mouth like the Vadanala fire ran towards Raghunandan roaring like the demon RAhu run- ning towards the moon. The best of Raghus filled it with sharp arrows.
26. With his mouth full of arrows, he uttered a terrible roar. Then in order to kill that \sura, RAma hurled the greab Indra weapon which was equal to a thunderbolt and resplendent like the sun.
27. That weapon cub off the RAkshasa leader's head huge like a mountain, adorned with earrings and shaking with wide jaws like Indra cutting off the head of Vritra.
28—29. The head fell in LankA and body in the ocean. The head blocked the entrauce bo the town and the body crashed crocodiles and other creatures of the sea.
30. Then bhe gods together with the Rishfs, GandhArvas, serpents, birds, Siddhas, YAkshas, Guhyakas and Apsaras, hymned the praises of RAghava, strewing him with flowers, and showing delighted at his achievement.
31. Then there came from the welkin the chief of bhe celestial Rishfs, NArada illumiuatiug the quarters with his light, in order to have a sight of RAma.
32—33. Seeing R6ma who was like a dark lotus with a powerful body, carrying the bow, with eyes partly red, with arms bearing the marks of the Indra weapon, eyeing with love the monkeys whom the arrows of Kumbhakarana had pierced, the Risld N&rada in stammering accents began to hymn him devotionally as follows.
34. N&rada said; — “ O God of gods, O Lord of the world, O Supreme Self, O Eternal One, O N&r&yana, O witness of all, Supporter of all, salutations to thee.
35. “Though of the nature of pure knowledge, yet deluding the worlds by hiding thy real form like a human being, thou appearest to be influen- ced by pleasure and pain through thy own M4y&.
36. “ Though hidden by thy MdyA, thou art ever present in the heart of all, thou art self-illumined and cognized by those whose impurities have been washed off.
37. “Creation of the three worlds is thy opening of eyes. By closing tby eye all this is dissolved into thy own self.
38. “ I bow to thee, O Brahmana, who art in all, in whom is all this, who art all this mobile and immobile creation, higher than whom there is nothing in this world.
39. “O R&ina, I bow to thee, whom the best of the Munis know to be the Pr&kriti (priinordeal matter), the Purusha (primeval male being), K&la (time) and the manifest (vyaktA-avyaktA).
40. “ The Sruti (Veda) has sung thee as being without change, pure and of the nature of knowledge. It has also declared thee to be of the form of the world.
41. There is difference of opinion in the followers of the Vedas in the Vedic texts relating to thee, some declaring thee to bo above all worldly form, some to be of the form of the world itself. Without thy grace the wise do not arrive at any certain conclusion.
42. “ Though sporting with thy M&yd, yet there is in thee not the least impediment. Like the rays of the sun appearing like a pool of water in a mirage this world appears in thee.
43. “All this is superimposed upon thee through nescience, thy supreme nature which is without attributes is cognized by a mind which is purified by study, meditation and realization of self.
44. How shall, 0 God, thy form, which is without attributes, be the subject of perception, and without perception, how shall there be devotion. For this purpose are thy wise intelligent incarnations on earth in diverse forms.
45—46. The wise meditate upon them and they cross the ocean of worldly life. There are various enemies which in the Shape of lust and auger always frighten the mind like a cat frightening mice.
46 — 47. For those who always remember thy name, whoreflecb upon thy form, who are always devoted to thy worship, for whom the recitation of thy holy deeds is the highest nectar and for whom the company of thy devotees the highest company this world becomes easy to go out of, like the ground covered by a cow's foot.
Therefore always meditating upon thy form with attributes, I go about in the world emancipated from worldly life and worshipped by the gods.
49. “Thou hast), O Rdma, done this great work of serving the gods. By the death of Kumbhakarana this load of the world has, 0 lord, been removed.