27. Thus addressed by Kabandha, Lakshmana speedily dug a pit and threw him and burnt him with fuel. Then he aroso with a body like the God of love adorned with jewels.
28. Having circumambulated R&rna and prostrated himself low on the ground he said in accents faltering with devotion.
29. The Gandh&rva said: — “ O R&ma my desire is to hymn thy praises reverently, of thee who arb without beginning, limitless and be- yond speech and thought.
30. " Thy subtle form is unmanifesb and different from the two bodies (gross and subtle). Thy form is intelligence (sighb) itself. All the rest that is manifesbis non-int,elligcnt and not self. How can then the mind which is distinct from thee and non intelligent know thee.
Note. — The two forms here alluded to are the Virata and tho IliranyAgarbha. The Virata is the cosmic body and the Iiir&nyagarbha the cosmic mind of God. Beyond theso ia the A vyakta the unmamfest which is difficult of comprehension evon by yogins. The Atraa is beyond speech and thought; all olse than the Atraa is non-intelligont (Jada).”
31. “ The unity of the Buddhi and the reflection in it of the self A.tm&, is called Jiva. Brahma is verily tho witness of the Buddhi and the resb. In Him who is the self of all, all this world is super-imposed through nescience. He is no object of cognition, unblemished and the self of all.
32—33. “ Thy subtle body is Iliranyagarbha. The Virdta is thy gross body. Thy subtle form is the object of meditation in the lotus of bhe heart as it gives bliss to those who meditate upon it. In ib is seen ttkis world with its past, present and future.
34. “ Ihy Virdta form is an object of meditation in thy gross body surrounded by Mahat and the resb and the seven attributes above that.
Note.— Ilcre tho seven attributes are the seven principles of tho Sankhya system of philosophy. The principal of egoism Ahankara is enveloped by Mahat (cosmic Buddhi) which is seven timos grosser than it. The principle of Mahat is enveloped by Akasa (epaco) which is seven times grosser than it, space by mr ten times grosser, air by fire ten times grosser, firo by water ten times grosser and water by earth ten times grosser. In it is the mundane egg. In the egg are the fourtoeu worlds forming the gross body of. the self, created BruhmR.
35. “Thou. arb the one goal to be attained by all. The worlds are known as thy body, the pdtdla region is thy feet, the mahdtdl is thy heel 36 — 38. “The rasdtdl world (is ihy) ankles. The taldtdl (is) the por- tion between the ankles and the knees. The sutdl is the portion above the knees. The vitdUc is the portion known as the thighs. The atdl is the earth which is the portion below thy navel and the loins. The sky is thy navel; the starry world thy chest, the maharloka thy neck, the jnanaloka thy mouth, tapaloka thy forehead, satyaloka thy head, O lord, O best of Raghus.
Note. — Those are tho 14 lokas of the Puranas typified as the body of God.
39 — 40. “ Indra and the other gods who uphold the world are thy arms, the quarters are thy ears. The Aswins are thy nose and-' thy mouth is the fire. The sun is thy eye and the moon is said to be thy mind, Time is tby frown, the lord of speech is thy intellect.
41. * Thy AhankAra (egoism) is Rudra; thy speech are the Ve^asr* O uudecaying one, Yuma is thy grinding of the teeth and the stars are the rows of thy teeth.
42. “The MAyA which deludes the world is thy smile, thy looking, askance is creation. Vharma is thy front and Adharma thy back.
43. The closing and opening of thy eyelids are night and day, 0 best of Raghus, the seven seas are thy sides and the rivers are thy veins, O lord.
44 — 45. “The hair on the body are the herbs and forest trees, thy vital seeds, 0 lord, is the rain. Thy greatness is the power of knowledge. Thus is thy gross body. If men fix their minds upon this gross form of thine they will achieve emancipation without trouble. There is no- thing higher than this.
46. “Therefore, O Rama, I shall always meditate upon thy gross form, for by meditating upon it there arises that How of the nectar of loving devotion which makes the hair stand on end and sends o thrill of bliss throughout the body.
47. That verily is emancipation which is meditation upon thy gross form. If thy gross form cannot be meditated upon, let it remain. J shall meditate upon this form of thine which is now before me.
48. -49. Of dark hue carrying the bow and the arrow, decked with matted locks and barks of trees, of youthful age and searching for SitA along with Lakshmana. Let this form be always present before my mind. O best of Raghus, Shankara, who is onnmiscient along with PArvati, always meditates upon thy form.
50—51. ° Living in KAshi with a mind always at peace, he advises those who are about to die to repeat Rdma, Rdma, which carries one across the ocean of life and denotes that which is expressed by the great saying thou art that. Thus telling his devotees he lives happily in KAshi. Therefore, O lord of Jauald, thou art the supreme self. There is no doubt in this.
52—53. u Deluded by thy MAyA all do not know thee. Salutations to thee, O RAma, ihe good, the creator and the supreme self, O lord of AyodhyA. O thou, who art attended by Lakshmana, save me, save me, O lord of the world, let thy Maya not overpower me.”
54. Rama said, “ O Deva GandhArva, I am pleased with thy devotion and hymn of praise. Do thou go to my supreme abode, the eternal solf. Those who meditate upon this hymn of praise which thou hast uttered, conwtantly with a singleness of mind and with devotion, leaving off this world which is the product of nescieuce, come unto Me who am always known as their own self.
Note.— T he author h#re lays down two kinds of meditation (1) upon God manifested &• the universe, the Virata form for thone who are advnuced in devotion ( 2 \ for the ordi« nary mind meditation upon the visible form as it appeared to the Gaudharva. When the mind beeouies steady on this, it can take up the other form.
CHAPTER X.
CHAPTER X.
1 — 2. Having thus obtained his boon, the GandhArva said to RAma as he was going to the heavens, ** Here in front of thee, 0 Ra^hunandan, is the Ashrama of Savari > killed in the path of devotion and devoted to thy lotus feet. She is awaiting thy coining. Do thou, O possessor of good fortune, go to her. She would tell thee all.
3. So saying he went off by a car respleudent as the sun, to the abode of Vishuu, Such is the merit of remembrance of the name of Rama, 4. Having crossed that dire forest infested with lions, tigers and the like, R&ma gradually approached the Ashrama of Savari.
6. Seeing R&ma coming up with Ldksbma^a she was greatly pleased and immediately rose from her seat.
6. Throwing herself at their feet, with eyes full- of joy y she welcomed them and made them sit on her own seat.
7 — 8. Having then with devotion washed the feet of R&ma and Lakshmana, and having sprinkled that water over her body, she wor- shipped them reverently according to rules.
9. She then gave to R&m, joyfully and with devotion, fruits which tasted like nectar and which she had collected for him.
10. Having worshipped his feet with flowers, scents and ungents, Savari said to that best of Raghus, where after having been duly served as a guest he was seated in her Ashrama together with Lakshmana.
11. **0 best of Raghus, my Guru3 who were great Rishis, lived in this Ashrama and I stayed here attending them.
12. u Thousands of years ago they went to the abode of Brahma. As they were going they told me to live here heedfully Baying: 13. “ R&ma, son of Dasratha, who is the incarnation of the primeval Purusha for the destruction of the K&kshasas and protection of the Rishis, will come here. Do thou steadily betake thyself to medita- tion with a concentrated mind.
14-16. “ ‘ The Lord is now living in the Chitrakuta Ashrama. Till his arrival do thou carefully preserve thy body. On seeing R&ma and burning this body, thou shalfc go to the supreme abode/ 16. u I, O Rdma, did as directed, concentrating my thought upon thee. At sight of thee, O Rdma, the prophecy of my Gurus has been fulfilled.
17 — 18. •* A sight of thee, O Rdma 1 was unattainable even by my Gurus. An ignorant woman like myself, born of a low caste, can only have the privilege of being a slave of thy slaves removed a hundred degrees, how can, O thou limitless self, she have the privilege of seeing thee?
19. ‘‘Thou, 0 Rama, who art beyond mind and speech, stnndesfc before me to-day. 1 do not know how to praise thee, O god of gods, what shall I do, be thou gracious unto me.”
20. Rdma said — “Iu whose worship, the fact of being a man or woman, or belonging to a particular caste or order is no qualification — in his worship the only qualification is love.
21. “ Neither by sacrifices nor by gifts nor by study of the Vedas and the like, can I be seen by those who are devoid of devotion to me.
22. “ Therefore, 0 good woman, I shall tell thee iu brief the require- ments of devotion unto me: — ‘ The company of the good is here the first requirement.
23 — 24. Ut The second is recitation of my deeds; the third is singing of my attributes, the fourth, 0 good woman, is the exposition of my say- ings. As well as constantly serving one's preceptor without guile know- ing him to be my own self. The fifth is the possession of a charitable nature and cultivation of ihe Yama and Niyama of the Yoga Shdsfcras.
Note— T he Yamaa are absention from killing, truth, observance of chastity, avoidance of hording wealth and absence of theft. The Niyaraaa are purity of mind, speech and body, oontentment, aacetiam, study, and dedication of all one cloeg to Qod.
25.,< * The sixth is constant worship of me; the seventh is meditation 7 upon mantras relating to me toget'^ with their angas (limbs or parte).
26. 11 1 Worship of my devotees, who are to me greater than my own- selflooking upon all as my own self, non-attachment to external things and control of the internal and the external organs, also constitute the seventh method.
27. ‘“The eighth and the ninth, Ogood woman, are reflection upon my nature/ These are the nine kinds of devotion which can be acquired by any one.
28. “ Whether he is a man or a woman or even a member of a lower order of creation, devotion through love, 0 good lady, arises through these means, 29—30. ‘‘On the appearance of devotion, comes realization of my own self. He who has realized my own self acquires emancipation in this very life.
81. “ Therefore it is a settled fact that devotion is the means of emancipation. He who has accomplished the first of the means, v\z, % oompany of the good, for him there is devotion and gradual emancipa- tion. In this there is no doubt.
32 — 33. “ Because thou art possessed of devotion unto me, therefore have I come to thee. Henceforth from sight of me there is emancipation for thee. There is no doubt in this. If thou knowest tell me where is my beloved Sitd of eyes like the lotus, where is she living and who has carried off my beloved of lovely appearance/' 84. Savari said — “0 lord, thou knowest all. Thou art the omniscient protector of all. And yet thou askest this of me following the ways of the world.
35. “ Therefore I shall tell thee where Sitd now is. R&vana has carried her off and she is now in Lankd.
86. “ Here, close by, is the large and beautiful lake of EampA. Adjoining it is the great hill known as Kishydmuka.
37. “ There, together with his four counsellers, king Sugriva of un- measured prowess lives in great fear. He is afraid of Bdli, his brother, 38. “ But the hill is inaccessible to Bdli because of the fear of the RishL There do thou go and make friends with him, O Lord.
39. “ All thy work shall be done by Sugriva. I shall enter the fire in thy presence, 0 scion of the Raghu race.
40. “ Do thou, O great king, stay here for a muhurta (an hour) till reducing this body to ashes, I go to thy supremo abode, the place of Vishnu/* 41. Having said* so to R&raa, she entered the fire. Having burnt off all bonds caused by nescience, Savari attained through the grace of Rdma to emancipation which is difficult of attainment.
42. With Rdma the lord of the world who is full of gracious love to his devotees pleased, what is there that is difficult of attainment* Though of low descent, Savari obtained emancipation through his grace.
43. What to be said of those high Brahmanas who are cherishers of BtLma obtaining emancipation. Devotion to him is the means of attaining to emancipation, there is no doubt in this.
44. 0 men of the world, devotion to Srt Rdmchandra is the giver of emancipation in this world. Therefore do you with love serve his two feet which are capable of yielding every desired object. Having left off afar diverse kinds of knowledge do you wise men cherish in your hearts Rdma of dark hue whose image is reflected in the heart of Mahddeva,.
THE KISHKINDHA KANDA 1. Sri Mahddeva said — Then Rdma together with Lakshmana gradually approached the banks of the Pampd lake and having seen that best of lakes became greatly astonished.
2. It extended for one kos, was unfathomable, was full of clear water and was beautified with full blown 'water lilies, as well as with red and bine lotuses.
3. It was full of hansas, karandavas, chahravakaa and other aquatio birds. It resounded with the warbling of water fowls, white cranes and herons.
4. It was overhung with diverse kinds of flowering oreepers and fruit trees. Its water was clear like the mind of the good and full of the fragrance of lotus birds.
5. There the Lord having touched and drunk the wp*er which removed all fatigue, walked with his brother over a cool road ot the banks of the lake.
6 — 7. As these two heroic brothers Rdma and Lakshmana were going by the side of the Risbydmuka hill, bow and arrow in hand, with senses under control, adorned with matted hair and barks of trees, looking ab trees of various kinds and the beauty of the hill. Sugriva together with his four monkeys saw them from its top. Seeing them he ran further up from fear.
8. Terrified he said to Hanumdna: — “ Who are these very brave men, O friend, do=thou know them, having assumed the guise of a Brahma- chdrin (mendicanb student) may good betide thee.
9. ‘‘Have they been sent by Bdli to kill me? Having tnlked to them do thou know their minds.
10. " If they are of evil hearts, make a sign to me by the hand, do thou be humble and thus ascertain the truth/’ 11. “Very good,” saying so Hanumdna went up as a Brahmachdrin and humbly prostrating himself 3poke to Rdma as follows: — 12. “ Who are you, tigers amongst men, youthful and brave, illumi- nating all the quarters with your lustre like two suns, 13. You are the creator of the three worlds, so it appears to me. You are the two primeval Purushas Nara and Ndrdyana, the cause and the life of the world.
14. Y u are roaming about in sporb, having taken up human forms under the influenoe of Aldyd, far the purpose of relieving the load of the earth as well as for protecting your devotees.
15. You are two supreme Purushas who have descended upon earth in the shape of Kshatriyas. You are doing the work of the creation, absorption and preservation of the world in sporb.
16. You are free, you abide in all hearts, moving them, you the two gods, Nara and Ndrdyana, are here going about in the world. This is my belief.”
17. Then Sri Rama said to Lakshmana, “ See this Brahmachdrin. He has verily heard the whole of the science of words (grammar) more than onoe.
18. " All that he hag said has not, one improper word.” " Then Raghava, the embodiment of kuowledge, said toHanum&na: — 19 — 20. “I am R&ma, the son of Dasratha. This is my brother Lakshmana. By the command of my father, I, 0 Brahma^a, came and lived in the Dandaka forest, together with my wife Sit4. There some R&kshasa took away my wife.
21. " We have come here in search of her. Do thou tell us who and whose man art thou? n The mendicant said — ” Sugriva of great soul, the king of the monkeys, is living upon the top of the hill together with his four counsellors, 22. He has been turned out of his kingdom by his youuger brother B&U of evil heart who has euticed away his wife.
23. “ From fear of Bdll, Sugriva is living on the Rishydmuka hill, I am the minister of Sugriva, the son of the wind god, O thou of great intelligence.
24. 11 I am known as HanUmAna, born of Anjanl. It is proper that thou, O best of Raghus, shouldst make friends with Sugriva.
25. He shall help thee in killing the enticer of thy wife. We shall go just now if it so pleases thee, come.”
26. Sri RAma said — “ I have come to make friends with him, O lord of the monkeys, whatever be the work of my friend, I shall undoub- tedly accomplish it.”
27. Then HanumAna, taking his own form, said to RAma. “Do you mount my shoulders, we shall go up the hill.
28. “We shall go where Sugriva is living for fear ofhis brother BAli.”
II Very good,” so saying RAma and Lakshmana mounted up his shoulders, 29. Off the great monkey flew and reached the top of the hill in a moment. Then RAma and Lakshmana rested under the shade of a tree.
80. HanumAna then went up to Sugriva and with folded hands said, ” 0 king let thy fear cease. RAma and Lakshmana have come, 31. “ Do thou speedily get up. I have arranged thy friendship with Rama. Having made fire thy witness, do thou speedily make friends with him.”
32. Then with great joy Sugriva came up to the lord of the Raghus and having plucked the branch of a tree himself gave it to him for a seat.
33. HanumAna gave a seat to Lakshmana and Lakshmana to Sugriva. Greatly pleased they all sat there.
34. Lakshmana then related to Sugriva the whole of RAma’s story from the beginning, his going to the forest and the abduction of SltA.
35. Having heard the speech of Lakshmana, Sugriva said to RAma, " O king of kings I shall search for SltA.
36. “ I shall also help thee in killing thy enemy. Hear, 0 RAma, I shall tell thee something that I had seen.
37 — 38. ” Once upon a time together with my ministers I was sitting on the top of the hill, when we saw a beautiful woman being carried through the sky by some one, crying ' RAma, RAma/ Seeing us sitting on the bop of the hill, she removed her ornaments, and put them in her cloth, and looking at us, threw them down, crying as she was being cariied by the KAkshasa. I put her ornaments in the cave, O lord.
40. ** Thou shalb see them just now and know whether they are thine or not.” Having said so, the monkey brought them and showed them to RAma, 41. Having removed the cloth and seeing the ornaments Rdraa repeatedly said, “ Oh Sitd " Having placed them upon his heart, he wept like an ordinary person.
42. Then Lakshmnna having consoled his brother said — " Before long, O Rdma, thou shult be restored to the good Jtlnald after killing the Rdkshasa in battle with the help of the king of the monkeys, " 43. Sugriva also said, *‘0 Rdma, I promise to thee that haviDg killed Rdvana in battle I shall give thee Jdnnki. “ 44. Hanninana then lighted n fire close by and those two pure-minded persons, Rdmaaud Sugriva, making it their witness, extended their arms and embraced each other. Then Sugriva sat close to the lord of the Raghus.
45. Affectionately he related his story to the chief of the Raghus, saying: " Hear, 0 friend, the story of what Bali has done to me.
46 — 47. “ The son of Mdyd called ftldydvi filled with great pride having come to Kishkindhd challenged Bdli to battle with the roar of a lion. Bdli could not bear it and went out, hia eyes red with anger, and struck him with his fist.
48 — 50. •* Trembling with fear he Went towards his own cave. After him ran Ball ns well as I. Then seeing Mdydvi entering hia cave, Bdli in anger told me bo stop outside and that he would go in. Having said so he entered the cave and did not come out for a mouth.
51. “ At the end of the month much blood flowed out of the entrance of the cave. Seeing that, in great sorrow, I said * Bdli is dead. * 62. “ Placing a stone at tho entrance of the cave I came home and said, * Bali is dead, having been killed by a Rdkshasa in the cave.* 53. “Having heard this they all grieved over Bdli 's death, and though they did not wish it, all the ministers installed me as king.
54. “ 1 governed the kingdom for some time. Then Bdli came out and angrily said to me harsh words.
65. “Insulting me much he struck me with his fist. Getting out of the town I ran off in great fear.
56. “Having wandered all over the world, I came to this Rishyamtika hill. He does not come hore for fear of the curse of the Rishi, O Lord.
57 — 58. “ Thenceforth he of foolish understanding has taken my wife in his keeping. Therefore burning with grief, bereft of kingdom and prosperity I live here. To-day by touching your feet I have become happy. ” Sorry for tho trouble of his friend, the lotus eyed Rdma said: — 59. “ I shall soon kill thy enemy, the ravisher of thy wife." So he made a vow in the presence of Sugriva.
60. Sugriva said, *‘0 king of kings, Bdli is the bravest of the brave. How shall you kill him, who cannot be conquered even by the gods.
61 — 63. " Hear I shall tell you, O bravest of the brave, of his prowess.
Once upon a time one Dunddbhi, who was of a huge body and possessed of great strength, came, O Rdina, to Kishkindhd in the guise of a buffalo. Of terrific appearance he challenged Bali for fight at night.
64. “ Hearing his challenge Bali, unable to bear it, very angrily took hold of the horns of the buffalo and threw him down upon the earth. With one foot he held him down and turned his huge head with his hands, and having cut and balanced it threw it upon the ground.
65. ** That head fell near the Ashrama of Matanga. It came down from one yojana and fell into tho Ashram* of the Rishi.
66 — 67. "Showers of blood rained from above. Seeing them the Rishi overpowered with anger said to Bdli * If thou comest to my hill 12 thou shalt henceforth die with thy head broken; of this there is no doubt, 5 Thus oursed by the Rishi he does not come to the RishyAmuka hill."
68. w Knowing this I live here free from fear. Do thou, O RAma, see the head of that DuudAbM which is like a mountain.
69. “ If thou cansb throw it off, then thou shalt be able to kill BAli.” So saying he showed RAma that head which was like unto a mountain, 70. Seeing it RAma smiled and threw it off with his toe at a distance of ten yojanas. It looked like a miracle.
71. u Well done, well done,” said Sugriva and his counsellers to RAma. Again Sugriva said to RAma, the refuge of his devotees.
72. “Thou seest, O best of Raghus, these seven palmyra trees of great strength, BAH shakes each of them and forthwith makes it leafless.
73—74. “ If thou canst pierce a hole in these trees with one shot of thy arrow, then I shall believe in thy being able to kill BAli.” " Very well/' so saying RAma took up his bow and putting an arrow to it pierced the seven trees as well as the hilly surface across.
75. “ The arrow then returned to RAma’s quiver and remained there as before. Then greatly overjoyed and astonished Sugriva said to RAma: 76. u O God, thou art undoubtedly the lord of the world, the supreme self, who hast come to me to-day because of the accumulation of my good Icarma in the past.
77. “ Men of great souls worship thee for the purpose of release from the world. Having thee as my friend, I pray for emancipation, how can I wish for worldly objects t 78. “ Wives, sons, wealth, kingdom, are all the work of thy MAyA. Therefore, O Lord of lords, I do not wish for anything else, be thou gracious unto me.
79. u To-day I have, by my good fortune, attained to thee who art the embodiment of bliss, just as one digging the earth gets wealth, O thou lord of truth.
80—81. " The bond caused by the beginningleas Avidyd has to-day been out asunder. Sacrifices, gifts, penances, religious rites, works of charity, erection of ponds, etc., do uot weaken this chain. On the contrary, they make it stronger. At the sight of thy feet, it is, O Lord, destroyed immediately, of this there is no doubt.
82. If one’s mind abides in thee steadily even for half a moment, his nescience, the root of all sorrows, is destroyed that very moment.
83. O RArna, let my mind therefore always abide in thee, and no where else.
84. He whose tongue sweetly sings RAma, RAma in repeated tones is released that very moment even though he be the killer of a Brahmana, or a drinker of wine.
85. “I do nob wish for victory over enemies, nor sensual pleasures, wives and the rest. I always wish for devotion to thee which destroys bondage.
86. “ My worldly life is due to thy MAyA, I am a portion of thy energy, 0 best of Raghus. Having bestowed upon me devotion to tby lotus feet, do thou save me from this misery of the world.
87 — 88. “ Formerly with a mind overpowered by thy MAyA, I cherished the notion of friends, superiors and those who were neither friends nor foes; to-day by having a sight of thy feet, 0 Raghava, all appears to me to be Brahma, who is here a friend, who an enemy?
89. “ As long as one is bound by thy MAyA, so long is there differentiation of the attributes of Satava, Rajas and Tamaa. This differen- tiation lasts so long as there is manifoldness, not otherwise. So long as there is mauifoldness due to nescience, there is fear of death.
90. Therefore whosoever cherishes the avidyd (nescience) falls into this blinding darkness. All this bondage of sons, wives and the rest has its root in nescience. Therefore, O best of Raghus, do thou destroy thy slave Mdyd.
91. “May my mind cherish the thought of thy feet alone. May my tongue always sing thy holy name, may my hands be ever devobea to the service of thy devotees, may my body always come into contact with thy body.
92. “ May my eyes always have sight of thy images, thy devotees as well as my preceptor, may my ears always hear of thy deeds in various incarnations, may my feet always visit places sacred to thee.
93. “O thou who hast the enemy of the snake for tby emblem may my limbs bear (the stamps of) the holy places sanctified by the dust of thy feet, and let, O Rdma, my head always bow to tby feet, which axe cherished by Shiva, Brahma and the rest.”
CHAPTER U.
( The Death of Bdli % ) 1—2. Eyeing Sugrfva whose impurities had all been washed off from contacb with his person and having for the purpose of accomplishing the work of the gods thrown the veil of Mdyd over him, Rdma said with a smile: “ My friend what thou hast said is true, there is no doubt in this: 3. “ People will, however, say of me ‘ what did the scion of the Raghu race do for the lord of the monkeys, having made fire as the witness of truth.* 4. “ I shall thus undoubtedly incur the reproach of the world. Do thou, therefore, go and challenge BdU to battle, may good betide thee.
5. “I shall kill him wilh one shot of my arrow and insfcal thee in the kingdom.” “Very well,” so 6aying Sugrfva went forthwith to the outskirts of Kishkindhd.
6—7. Uttering a roar he challenged Bdif. Hearing that roar of his brother, Bdli with eyes red with anger went out of his house to the place where the monkey Sugrfva was. As he was coming up speedily Sugriva struck him on the chest.
8. Bdlf maddened with anger struck Sugrfva with fists; Sugrfva then struck Bdlf. In this way each angrily fought with the other.
9. Alike in appearance Rdma eyed them with wonder and did not Bhoofc his arrow fearing lest he should kill Sugrfva.
10 Then Sugrfva fled away in fright vomiting forth blood, Bdli went to his house and Sugrfva said to Rdma: 11. “ Why art thou having me killed by my enemy in the shape of a brother. If killing me is desirable, then do thou kill me thyself, O lord.
12. “Having made a promise to me, O thou best of Raghus, of truthful promise, why dost thou, O protector of thy refugees, abandon me.** 13 — 14. Hearing these words of Sugrfva, Rdma embraced him and with tears in his eyes, said: — “Do not fear. Seeing both of you alike in appearance fearing to kill my friend, I did not shoot my arrow. I shall now make a distinguishing mark for thee to remove all doubts.
15. “Go and again challenge thy enemy. Thou shalt see Bdlf dead, I am Rdma. I swear to thee, I shall kill thy enemy in a moment.** 16 — 18. Having thus comforted Sugrfva, Rdma said to Lakshmana u Do thou tie a garland of flowers round the neck of Sugrfva, and send him off to Bdll, O thou of good fortune/' Lakshmana having tied the garland, respectfully said to Sugrlva 44 go, go." Thus he seDt Sugriva. The latter having again gone made a wonderful roar and called BAli to fight.
19. Hearing that roar, BAli became amazed and wild with anger and having girded up his loins well, made, up his mind to go, 20. As he was going TArA seized hold of him and prohibited him from going, saying “ thou shouldst not go, I have great misgivings this time.
21. 44 Though defeated by.thee, he has again come back so soon. Some powerful supporter has certainly come to him."
22. BAli said to her 14 O thou of fair eyebrows, let thy fear cease, Let go my hand, do thou go inside, I shall go forth to my enemy, 23—21. 44 Having killed him soon, I shall come back. Who can be his supporter. If he has any supporter I shall kill him also in a moment and come back, llow can a brave person like ine remain at home, having heard a challenge from his enemy. Having killed him, O fair lady, I shall come back.
25. TArA said 41 Hear from me something more, 0 king, and do just as thou pleaaest. Angada told me what he had heard as he had gone out hunting.
26 — 28. “ 'Ihe lord of AyodhyA, Rama of auspicious fortune and son of Dasratha together with his brother Lakshmana and his wife SitA camo to the Dandaka forest. There Sita was abducted by RAvana. Searching for JAnnkf he came to the RishjAmuka hi 11 and met Sugriva with him. Sugriva has made friendship making fire as the witness.
29. u RAma together with Lakshmana has made a promise to Sugriva to kill BAli in battle and make him king.
30. 44 Having resolved thus, they went away to their abodes. Even just now he was conquered by thee, how could he have again come back, 31. 44 Having, {therefore, given up all enmity, do thou bring back Sugiiva and having installed him as heir-apparent, seek the protection of RAma.
32. * f Do thou save me, Angad, this kingdom and thy family, O thou chief of monkeys. " Having said so with tears in her eyes, TArA fell at his feet.
33. Seizing them with her hands she wept greatly agitated with fear. Having embraced her BAli said to her in affectionate tones.
34 — 35. “ Being a woman thou art afraid. To me, O dear, there is no fear. If RAma has come with Lakshmana, then I shall undoubtedly make friends with him, RAma isIsArAyana himself, the lord who has come upon the earth for 1 ightening the load of the world. This, O sinless one > I heard in days of yore. Kor him there is no distinction of his or the other side, he being the supreme self.
36. “I shall, O good lady, bring him bo my house having bowed to his lotus feet. He cherishes him who is devoted to him. The lord of the gods is approachable through love.
37 — 40. “ If Sugriva has himself come I shall kill him in a moment.
As to thy saying regarding Sugriva being installed as heir apparent how, O dear lady, O thou of auspicious signs, being challenged by the enemy to battle, a brave man like BAK, honored as such by all the worlds, can utter words fit for a coward. Therefore having relinquished thy fear, do thou fctoy at home."
41. Having thus consoled TArA, who was grieving ovor his departure with tears in her eyes, BAli wont out bent upon killing Sugriva, 42. Seeing Bdli coining up, Sugriva of terrific strength, wi th to garland tied round his neck, fell upon him like a fire-fly.
43. He struck Bdli with fists, Bdli did the same to Sugriva, and Sugriva to Bdli.
44 — 40. Looking up to Rdma, Sugriva fought the battle. Seeing them fighting, Rdma of great prowess took out an arrow from his quiver and put it in the Indra bow. Invisible and hidden by a tree he drew it up to his ear. Marking Bdli well and making bis heart the butt, Hari of great prowess let that arrow, which was like lightning and of great speed, go.
47. Making the earth tremble that arrow broke the chest of Bdli. It fell making a great noise and Bdli fell with it.
48. Becoming unconscious for a moment he regained consciousness. He then saw Kdma, the lotus eyed, standing in front of him holding in his left hand the bow and in his right hand the arrow.
49. He was wearing barks of trees and a crown of matted hair. His broad chest was shining and he was wearing a garland of wild flowers.
50. His arms were stout, beautiful and long, he was shining like the young Durva grass and was served on their side by Sugriva and Lakshmana.
51. Having looked at him Bdli said to Rdma slowly reproaching him.
“ What did I do to thee, 0 Rdma, that thou hast killed me.
52. “ Not knowing the duties of kings thou hast done a reprehensible deed having hidden thyself behind a tree thou shotest an arrow at me. What glory didst thou gain by fighting like a thief?
53 — 54. “ If thou art a Kshatriya, born in the race of Manu, thou shouldst have fought me in open battle and wouldsb have got its fruit, What has Sugriva done for thee which I did not?
55. “Kdvana enticed away thy wife in the forest. For her sake thou hast taken refuge under Sugriva. So we have heard.
56 — 57.“ Dost thou, O Kdma, not know my strength which is known throughout the world. Having bound Havana together with all his family I could, if I so wish, bring him together with Sitd and Lankd in half a moment.
58. “ Thou art known in the world as a follower of Dharma (virtue.) Having killed a monkey like a hunter, tell me what Dharma didst thou achieve? My flesh is uneatable. By killing me what shaib thou do?** 59. As Bdli was saying more like this, Rama said to him. “ As the protector of Dharma I go about in the world bow and arrow in hand.
60 — 61. “Having killed a doer of evil I protect the good Dharma. A daughter, a sister and a brother’s wife, and a danghter-in law are all equal. One who goes to any one of these, that wicked wight of foolish understanding should be considered as deserving of death by kings.
62. “Thou hast forcibly taken to wife thy younyer brother’s wife. Qherefore, O thou denizen of the forest, thou wast killed by me, the knower of Dharma.
63. Being a monkey thou dost not know that the great go about in the world for the purpose of sanctifying it by their actions. One should nob, therefore, reproach them.
64. “Hearing this, Ball got terrified and knowing Rdma to be the lord of Ramd (Lakshml) forthwith prostrated himsslf before him and said.
65. “O Rdma, O Rdma of great fortune, I know thee to be the supreme lord. Whatever I said from ignorance that thou shouldst for- give.
66. 44 Killed by thy arrow and particularly in thy presence, I shall give up my life breath. A sight of thee is difficult to get even by great yogis.
67. 41 By uttering whose name involuntarily one aboub to die attains to the supreme abode, even he is verily standing before me as I am about to die.
63. "Ogod, I know thee to be the Purusha and the auspicious Jdnakf to be Lakshml and that thou was t incarnated upon earth for the purpose of killing Rdvana at the prayer of Brahma.
69. “ Do thou, O Rdma, give me permission to attain to thy supreme abode. Do thou have mercy upon young Angada as thou hast for me.
70. “Puli the shaft out of my heart, having touched ib with thy hand.” “ Very well,” so saying Rdma took the shaft out and touched Bdli with his hand. Leaving that body of a monkey he became the king of the gods that very moment.
71. Killed by an arrow of the best of Raghus and touched by the hand by him who gives happiness to all, Bdli forthwith relinquished that body of a monkey and attained bo the supreme who is difficult to be attained even by Parama Hansas.