भट्टकाव्यम्
भट्टि
१९७९

6atit-2000 (It with English translation and otes) Maheshwar Anant Karandikar Shailaia Karandikar ');

पृष्ठम्:भट्टिकाव्यम्.pdf/२

भट्टिकाव्यम्

BHAṬṬI-KĀVYAM


Edited with an English Translation


By

Dr. MAHESHWAR ANANT KARANDIKAR

And

Dr.(Mrs.) SHAILAJA KARANDIKAR

QUONDAM PROFESSORS OF SANSKRIT



M O T I L A L B A N A R S I D A S S

Delhi :: Varanasi :: Patna






c MOTILAL BANARSIDASS
Indological Publishers & Booksellers
Head office : 41-U.A., Bungalow Road, Delhi-110 007
Branches : 1. Chowk, Varanasi-1 (U.P.)
2. Ashok Rajpath, Patna-4 BIHAR)


First Edition : Delhi, 1982


Printed in India
By V. V. R. I. Press, Hoshiarpur.
Published by Narendra Prakash Jain, for Motilal Banarsidass,
Bungalow Road, Jawahar Nagar, Delhi-110007. C ON T E N T s Pages PREFACE V11 INTRODUCTION ix I. Bhattikavya and its Author : The Title Authorship-Bhatti, Life and Date = Bhatti, Bhamaha and Dandin-Bhatti's Life. II. Bhattikavya, A Critical study : The Plan of the work-(i) Critical Appre. ciation-The Art Epic Form-Descriptions =Sentiments (Rasas), -Style and Diction=Metre-Bhattikavya and the Valmiki-Ramayana. (ii)) Grammatical Analysis : General Technique-Omissions -The Prasana-kanda :Figures of speech. BHATT-KAVYA: TEXT AND TRANSLATION Canto I. Birth of Rama II. Marriage with Sita 5b ,, III. Exile of Rama 19 IV. Discomfiture of Surpanakha ... 31 V. Abduction of Sita 40 2b 61 ,, VI. Death of Vali ,, VII. Search for Sita , VIII. Devastation of Asoka grove ... 90 111 1 | BHATTIKAVYA Pages ... 136 Canto IX. Detention of Hanuman ,, X. Crest Jewel of Sita 163 ११। ,, XI. Description of dawn 181 ,, XII. Arrival of Vibhisana ... 192 ,, XIII. Building of the Bridge ... 22 ,, XIV. Tying up with Serpent missile ... 223 XV. Death of Kumbhakarna ... 243 , XVI. Lament of Ravana ... 265 XVII. Death of Ravana 273 , XVIII. Lament of Vibhisapa ,, XIX. Coronation of Vibhisana

  • XX. Repudiation of Sita

, XX. Testing of the purity of Sita ... 314 के, XXIIReturn to Ayodhya 22 293 301 307 319 INDEX OF VERSES 327 ERRATA 354 P R E F A C E This edition of the Bhattikaya with English Translation and Notes (the latter to be issued sepa rately) is specially prepared for students of Sanskrit grammar who desire to follow the application of the grammatical rules of Panini as illustrated in the Bhatticavya. The student will find herein full expla nations of almost all the Sutras of Panini expounded by the poet. We have also explained, at many places, the relevant Varttihas. We hope that this would meet the needs of the students of Sanskrit grammar. It brings to our mind the scholarship of my father, the late Anant Visnu Karandikar , who first introduced us to the intricacies and beauties of the Sanskrit grammar of Panini. He belonged to the long line of grammatical tradition in Poona, and was a student of the late Krsnasastri Chiplunkar, a noted Sanskritist and a famous Sastri who served the Bombay Government. If there is any creditable performance in this edition, it is dedicated to this long line of Sanskrit scholars. My wife, Dr. (Mrs.) Shailaja Karandikar, a Sanskrit scholar herself, was kind enough to discuss with me many intricate points of translation, grammar and rhetorics in this work. She has also contributed considerably to the Translation and Notes. I acknowledge my indebtedness to the previous editions of the Bhattikavya, including those of vii PREFACE Prof. K. P. Trivedi (Bombay Sanskrit Series), the Venkateshwar Press edition, the Nirnayasagar Press edition (all of Bombay); the Banaras edition of Sri Sesarja Sarma Sastri, the Calcutta edition of Prof. S. Rayand the one with the commentary of Bharatamallika. The Ganapatha and the Varttikas are taken as they appear in Prof. Pathak Sastri's edition of the Panini Sutras. At a later date I had before me an English translation of the Bhattikavya by Prof. G. G. Leonardi. Much of this work was done during my comfortable stay at the residence of my brother-in lawShri V. V. Nagarkar, M.A., I.P.S., and Mrs. Kumudini Nagarkar, B.A., for which our grateful thanks are due to both of them. I am also thankful to my friend Shri R. D. Khandekar who did the typing of the translation in spite of his other responsibilities. I thank Messrs Motilal Banarsidass for their kind encouragement and uniform courtesy during the preparation of this edition of Bhattikanya. M. A. KARANDIKAR University of Delhi, Vikram Saiva 2033, Pratipada, Saturday, October 23, 1976. IN T R ODUCT I O N I, BHATTIKAVYA AND ITS AUTHOR The Title The Bhattikayya, called so after its author Bhatti, is named also according to its subject matter as Ramacarita,१ Ravaraadha and Ramakavya. Some equate Bhatti ’ with Bhartr ' and hence call it Bharty-kaya." We have accepted the title Bhattikavyam, being the one used by the earliest commentary on the work Jayamangala and by the most famous commentator Mallinatha Authorship The author has not mentioned his name in the work even once. But writers on Sanskrit grammar, while quoting from the Bhattkavya, mention Bhatti as its author. He is often referred to as Bhatti-Brahmana, Bhatti Pandita , Swamibhatta, Bhattisvamin, Bhatta Mahabrahmana or Kavi Bhatta. These are but respectful ways of mentioning a great poet. Bharatamallika in his Mugdhabodhini calls him Bharthari. This seems to be the result of an attempt at linguistic reconstruction aiming at deriving ‘Bhatti _from Bhartr' and equating him with the renowned grammarian, author of the valkyapadiya and the three Sarakas. Bhatti’s proficiency in grammar, like that of Bhartrhari, seems to have led to this 1. cf, Jayamangala, Harihara, Mallinatha, Kandarpacakravarti and Kumudananda. 2. Edition by Sivadatta (1928) 3. Aufrecht, H. P. Shastri, 4. Jaisalmer MSS. 5. Bhandarkar Oriental Research Institute MSS No447. 6. Also Kandarpasarms. Vidyvinod carya, Kesava karma, Wester gaard z

[

BHATTIKAVYA

identification.1 Two verses attributed to Bhartrsvamin or Bhattisvamin in the Sarngadharapaddhati are given in the Subhasitavali as those of Bhartrhari. Aufrecht has rightly pointed out that Bhatti cannot be identified with Bhartrhari, though he accepts the derivation of ‘Bhatti’ from ‘Bhartr’.2 Hoernle seems to identify him with Vatsabhatti of the Mandsore Inscription.34 But this identification which is based on similarity of description is refuted by Keith on the basis of the grammatical blunders committed by Vatsabhatti.1 Bohlen equates him with Bhattaraka, the king of Valabhi and further mentions that Bhartrhari, his court poet, composed the Ravartavadha and let it pass in the name of his patron.5 But this cannot hold ground in as much as Bhatti has himself mentioned at the end that King Sridharasena ruled Valabhi when the art epic was composed.6 Later grammarians have quoted from the Bhattikavya under the name of Bhatti, but from the Vakyapadiya and the Satakas in Bhartrhari’s name ; this fact leaves no doubt regarding the distinct identity of the two. Some identify him with Bhattibhatta, son of Bsppa, who received a grant from Dhruvasena III, the son of Dharasena IV, in A.D. 653. But this seems to be improbable, since Bhatti wrote during the reign of one of the four Dharasenas who ruled before Dhruvasena. Dhruvasena was a Vaisnava while Bhatti was a Saiva like the first two Dharasenas. He has described in Bhattikavya even king Dasaratha as a great Saiva. Bhatti—Life and Date Bhatti is referred to as Svami-sHnu, but one cannot say 1. Rudolph Roth, Otto Bohtlingk, Kandarapacakravartin, NsrSyanavidySvinoda and Bharatamallika. 2.

Indian Aniquary, V o l. XI, p. 236.

3. J l. of the Royal Asiatic Society ( J R A S ), 1909, Mujumdar). 4.

History of Sanskrit Literature, p. 116.

5.

Preface to Patakas, p. 6.

6. tfridharasunu-Narendrapalitayam. for ‘Sena’,

Sunu is

p. 759.

an obvious

(A lso

mistake si

INTRODUCTION ]

whether Svami was his father’s name or just an honorific title which came later to be applied to ‘Bha(ti’ too. Colebrooke identifies him with Bhartrhari who mentions Sridharasvami as his father’s name, in the Vakyapadlya. He distinguishes this Bhartrhari (or Bhatti) from Bhartrhari the brother of King Vikramaditya. Aufrecht accepts Srlsvaml or Sridharasvami as BhaHi’s father’s name, but does not agree with his identification with Bhartrhari. Another tradition takes him to be the step­ brother of Vararuci, Vikramarka and Bhartrhari, and born to a Brahmin from a Vaisya wife. The only thing that one can say for certain is that he was a Brahmin who composed his art epic during the regime of (Sri) Dharasena, in Valabhi. Four Dharasenas ruled Valabhi from 495-641, Dharasena I upto A.D. 495, Dharasena II, A.D. 495-571, Dharasena III, A.D. 571-620 and Dharasena IV, A.D. 620-641.12 These dates are based on epigraphical evidence and there need be no doubt regar­ ding their authenticity. The question is, which Dharasena happened to be Bhatti’s patron. Valabhi, the capital of Saura§tra is the same as Walleh3 and the Valabhi Samvat is very probably the Gupta Valabhi Samvat. Dharasena I is placed in 183 and Dharasena IV in 330th year of this Samvat. But there is no concurrence of opinions regarding its commencement. The name ‘Bhatti’ occurs in the grants of Dharasena I and Dharasena III as that of the Kitchen Superin­ tendent ; this cannot, in all probability, be our learned poet. Dharasena I had taken to himself the title of Senapati, while Dharasena II styled himself, first as Samanta, then as Maharaja and then again as Mahasnmanta. He was a patron of learning and a very popular king. About Dharasena III we know next to nothing. Dharasena IV styled himself Paramabhaftaraka, Maharajadhiraja, Paramesvara and Cakravartin, indicating that he was an emperor, much more than a mere ‘Narendra’. Bhatti’s patron, however, was Srl-Dharasena ‘Narendra’ only. The Maitreya kings of Valabhi were devotees of Siva and prided on 1. 2.

C. Mabel Duff, Chronology of India, W estm inister, 1899, Indian Antiquary, I, (1872), p. 130.

p.

355. xii | BHATIKA VYA being Mahesaras or Parma-mahe&varas. Bhatti too seems to have been a Saiva, as will be shown later. He does not mention Buddhism at all, while, during the regime Dharasena IV, Valabhi ranked second to Kapilavastu in patronising Buddhism ; it had a hundred monasteries harbouring six thousand Buddhist mendi cants of the Sammatiya school . Dhruvasena (A.D. 621) also made and gifts to a Buddhist monasteryHe also boasted of being a Parma-bhagavata or Paramadityabhakta, evidently not a Saiva. So, most probably, Bhatti fourished before A.D. 621 The Bombay Gazetteer maintains that Dharasena IV was Bhatti's patron. But the term Narendra' can hardly be interpreted as an emperor or a Cakravarta which was the title of Dharasena IV. DrH. R. Divekar seems to be right in conjecturing that he lived during the rule of Dharasena II (Sr in Sridharashnu is an honorific title and snt a mis-spelling for 'Sena'). १ Bhattl, Bhamaha and Dandin The chronological relationship between Bhamaha, Dandin and Bhatti, if fixed for certain , will provide further evidence regarding the date of Bhatti. But that relation is, in itself, widely debated by different scholars , The main bone of conten- tion is the last verse of the Bhattikavya : व्याख्यागम्यमिदं काव्यमुत्सवः सुधियामलम् । हता दुर्मेधसश्चास्मिन् विद्वत्प्रियतया मया ।। which closely resembles Bhamaha's censure of such com positions in काव्यान्यपि यदीमानि व्याख्यागम्यानि शास्त्र वत् । उत्सवः सुधियामेव हन्त दुर्मेधसो हता: ॥ (II. 20) 1. Vol. I, Pt. I, '1096, 90-91. Also K. P. Trivedi, C. V. Vaidya, and R. C. Parikha. 2. ४ of the Royal Asiatic Societ, (JRAS), 1929, pp. 825-41, INTRODUCTION

]

xiii

Did Bhatti write in anticipation of a possible objection by the rhetoricians ? Or, was he defending himself against Bhamaha’s specific objection in the above verse ? According to Dr. H. R. Divekar, “ It is not thus a boast, but rather an excuse. If a poet is to boast of his poem as being a hard nut to crack, he will boast that the learned and not the dull-witted will find it difficult. To puzzle the dull-witted is not a thing to be proud of and that is why Bhatti gives !vidvatpriyata’ as an excuse for it. It will, therefore, be not wrong, if it is said that the verse of Bhamaha whose conception of poetry is avidvad-ahgana-balaprantUrtham prakdsavat, must be original and the verse of Bhatti who also accepts that conception, is based on Bhamaha’s words. The word ‘eva’ which signifies pratisedka (contradiction) and the reason ‘vidvatpriyata’ makes this quite clear in the mind of the reader.” 1 Possibly both were close contemporaries and Bhamaha had a dig at Bhatti after reading a major portion of the Bhattikavya and Bhatti inevitably retorted at the end in his own way. That is why he substituted ‘alam “ that much is enough forme” , in place of ‘eva’ and declared that he did not feel sorry like Bhamaha who exclaimed ‘hanta’, for he had knowingly dis­ appointed the dull-witted because of his fondness for the learned. Many other striking semblances between the two may also be taken to indicate that the two were contemporaries, naturally interested in each other’s literary activities. His list of figures of speech concurs partly with Bhamaha’s and partly with Dandin’s but often he seems to have taken quite a different line in illustrating the figures of speech. Bhatti’s expression durvnkandam iva syama (V . 18 ) occurs in an illustration of simile in Bhamaha’s Kavyalahkclrasutra. Bhamaha seems to refer to Bhatti in one of his verses (VI. 62) wherein he describes the crossing of sabdnrnava and the ocean as equally surprising. But these instances only show that BhSmaha was acquainted with a major portion of Bhatti’s work, Bhamaha, according to Dr. De and Dr. Kane, however, probably belonged to the first half of the 1.

<JRAS, 1929, p. 830. iv | BHATIKAVYA eighth century. But the lower limit of his date cannot be fixed with any certainty. He preceded Vamana and Udbhata, that much is certain. If he were a contemporary of Bhamaha, he cannot be placed after the 7th century Jinendrabuddhi, the author of Kaikaiyaraapajika, refers to a Bhatti as an exponent of Panini's sutras. No commentary on these sutras by Bhatti has been found so far. Probably Jinendra refers to the exposition in the Bhattikavya itself. In that case, Bhatti must be put before Jinendra, i.e. before 700 A.D. Srikacandra has shown that Bhattikaya was known to Jayaditya who passed away in 661 A.D. DrDe regards Bhatti as a contemporary of Bharthari with whom he was wrongly identified. He is even regarded by some as Bharthari's step-brother. V.S. Apte's Dictionary puts Bharthari's step-brother Vikramaditya in 545 A.D. Under the circumstances, Bhatti too must have written his poem during the 6th century A.D. Dharasena II gave a grant in A.D. 571, and he assumed the title of Maharaja A.D. 588-89. So Bhatti's date can be fixed before A.D. 588, since he refers to Dharasena only as Narendra. Bhattis life We know but little of Bhatti's life. He was the son of Svamin, a Brahmin, and was a versatile genius who had learnt Arthasastra, Vyakarana, Alankarasastra and Chandassastra, at least. He planned the Bhattikaya as an epic biography of Rama, illustrating many of the siras of Panini and completed it within a year. Sesaraja Sarma, in his Introduction to the Bhattikavya, has narrated the following story as the reason : A king asked a Pandit if he could teach grammar to his son in one year. He accepted the task and adopted this double device for completing the job. S. Rays story is quite different. He has identified Bhartrhari with Bhatti and given the anecdote as under : One day an elephant passed between Bharthari and his pupils whom 1. History of Sanskrit Poetics, I, p. 50 2.Ed. Chaukha ka S. S. Cffce, Varanasi, 1975, Introduction, p, vi INTRODUCTION ] he was teaching grammar. This evil omen necessitated the suspension of the lessons and Bhar trhari discovered a remedy in the form of this double plan for teaching grammar indirectly through a longer narrative poem on the life of Rama Bhattit's end is mentioned in the Bhojaprabandha in the following citraverse : भट्टिनष्टो भारवीयोऽपि नष्टः भिक्षु नष्टो भीमसेनोऽपि नष्टः । भु बकुण्डोऽहं भुपतिस्त्वं च राजन् भउभापङ्क्तावन्तकः सन्निविष्टः । But it throws no light on the life or date of Bhatti nor does it help in fixing the relative chronological position of the four poets mentioned in the first three lines TI. BHATIKAVYA-A CRITICA, STUDY The Plan of the work The Battikayyya, according to the commentators, has been planned on a double level, narrative (lakesya) and illustrative (laksana). On the narrative planeit deals with the life of Rama in twentytwo cantos. The illustrative plane is concerned with illustrating most of the important stras of Panini. It is divided into four Kandas : (1) Miscellaneous rules (Prakhna-kanda) (cantos 1-4), (2) Leading rules (Adhikara-kanda) (cantos 5-9), (3) Rhetorics (Prasanna-add) (cantos 10-13), and (4) Verbal formations: Tenses and Moods (Tiihanta-kanda) (cantos 14-22) . It is strange that the poet includes rhetorics in grammar. His principal aim was the teaching of grammar ; the Ramacarita serves but as a means to the end. Yet the poet has planned it on the model of an art epic like the Raghuvaika, Naisadha etc Naturally our Bhattikavya study too will have two different aspects, Critical Appreciation' and Grammatical Analysis Bhatti's plan, it seems , was emulated by quite a few grammarian-poets. Bhama or Bhmaka has illustrated the whole of Paninis Astadhyayi in his Ravanarjaniyam, an art epic on the story of Sahasrarjuna He too belonged to ValabhiKasinatha's Yaduvataka-kavya draws its narrative portion from the Bhagavata purana and illustrates Panini, Vararuci and Trivikrama, v | BHATIKAVYA Narayana's Subhadraharapan and Dharukavyam, Vasudeva's Vasudevavijayam, Krsnalilakuka's Sricinhakavyan, all seem to be planned in Bhatti's pattern. Later on, Magha too tried to exhibit his grammatical proficiency in his Stupalavadha, though he did not emulate the whole plan of Bhatti CRITICAL APPRECIATION General observations Bhatti has himself referred to his composition as a mere •kayyya'. Yet the division into sargasthe change of metre at the end of each sarga, the choice of a Dhirodatta hero from history, etc. clearly indicate that he had meant it to be a mahakavya, as defined later by Dandin and others. Indian tradition, including his commentators, does and, rightly so, respect him as a Maha kavi. In the words of Keith, ‘‘Considering the appalling nature of obstacles and the rather hackneyed theme adopted, Bhatti continues to produce some fairly interesting and, at its best, both lively and effective verse. His aim, in some degree, helps his style, as it prevents the adoption of long compounds or too recondite allusions and ideas. 51 In spite of the lack of fire and colour, the narrative flows with considerable speed and ease. One often comes across delightfully lucid proverb-like generalisations (Arthantaranyasas) and vivid, life-like descriptions (svabhavokti and Bhavika). Dr. De while criticising the bana theme and the consciously laboured language as a serious obstacle to appreciation and the necessity of employing only such words as are to be systematically illustrated as hardly leaving any freedom of choice to the poet, admits that 66through the hard and damaging crust of erudition a glimmering of fine and interesting things are certainly perceptible to the observant eye. Though there was little scope for innovation in the theme, poet has made ocasional attempts at diversity, by introducing speeches, conceits and descriptions of nature, places and persons. classical Skt. Literature, p. 117. A history of Sanskrit Literature, (Classical Pariod) pp. 184. INTRODUCTION 1 Hence though the selfimposed curse of artificiality has no doubt somewhat suppressed, it has not completely neutralised Bhatti's narrative genius. His narrative fows undisturbed by lengthy didactic digressions or long-drawn descriptions. There is nothing recondite or obscure in his fancies, and the versification, though plain and simple, is varied, smooth and lively. We do often come across verses of real literary merit, so much so, that even a poet like Magha was tempted to borrow the fancifut comparison in jalada iva tadityan (I. 19) The Art Epic form The Bhattikaya possesses most of the external and internal characteristics of an art epic. It is a sarga-bandha divided into twenty-two sargas (cantos) of moderate length ; the shortest twenty-first-contains only twenty-three verses whereas the longest-ninth-runs to 137 verses. Cantos V, VIVII, VIII, IX, XV and XVII have each more than a hundred verses; but the remaining vary between 30 to 70 verses . There is a change of metre at the end of every canto without a single exception There is, however, neither a benediction nor a salutation at the beginning ; the commentators have explained away this lapse by arguing that Rama's very mention serves the purpose of both, or that abhat is a benedictory term in itself. But, in fact, the absence of air-namaskriya is no lapse from the rhetorician's point of view. They have mentioned the third option of was thirdexa, a mention of the subject-matter, which was availed of even by Kalidasa in his Kumarasannbhaya beginning with : asty uttarasya ati deatatna Himalay० hana nagaahirjah. It is but consistent with Bhatti’s fondness for brevity and directness that he, too, has begun straightway by introducing the father of the hero whom even the Omniscient chose as his father for the impending incarnation. The Ramayana and the Mahabharata are distinguished as histories (Itihases) as against the eighteen mythological works (Puranas). Bhatti has abided by the rule Itihasakathodbhtam ' in choosing the hero of the Ramayana as his hero too. Rama, the seventh incarnation of Visnu himself, is a Dhirodatta (courageous and sublime) hero, much superior to the prescribed Catrodatta (destrous and vi11 t BHATIKAVYA sublime) and is unanimously applauded as the highest limit of manly excellence (Maryada-pursottama). Naturally, the principal sentiment is Heroism to which tPathos' (Karupa) and Eros in separation’ (Kipralambha-Sagara) are the main subservients, along with other sentiments which occur occasion. ally. The work indirectly preaches the ideals to be followed by a son, a brother, a wife and a friend. As such it is certainly caturvarga-phalayatta ; moreover, the biography of a human incarnation of Visnu inevitably serves the purpose of spiritual upliftment (noksa), the fourth and the highest parayartha Vivid, lively and colourful descriptions of men, nature and places, as well as of incidents in human life , are an essential feature of an art epic and the Bhattiyya is no exception to this rule, though Bhattis descriptions are generally very short. An art epic is expected to be named either after the author, the narrative content or the hero ; the various titles of our epic conform to one or the other of these options, Bhattikaya after the author,Ramacarita after the hero and Ravanapadha after the narrative content Descriptions As already pointed out, descriptions of the various facades of life and nature, an inevitable characteristic of an art epic, are not wanting in the Bhattikaya either. The Second canto begins with a brief but beautiful description of Autumn (II. 1–6), though there is no such description in the Valmiki-Ramayana. This short pen picture introduced by Bhatti, apart from being original, is very lively and colourful with its dancing creepers, serene rivers, bloominglotusbedshumming bees, glittering lakes and rich tree groves. Canto VII. 1-3 begins with a short description of the rainy season. Bharadva ja's hermitage, briefly described in Canto II. 24-26 and III. 40-43, presents a sublime picture of the sages reciting hymns and offering oblations, as well as pupils taking lessons and giving a helping hand in household work, birds and beasts moving about gleefully in fearfree confidence, as well as the trees and creepers fondly nurtured with soft parental affection. Picturesque descriptions of dense dark jungles (II. 7-20) and the vast roaring ocean INTRODUCTION

1

xix

(VII. 103-8) stand in vivid contrast against the soft, though colourful tenderness of the dawn (XI. 1-3) intermingled with &rhgara-rasa. The CitrakUta (III. 46), the Suvela (XIII. 31-43), the RsyamUka (VI. 91-96), and the Mahendra (X. 44-50) mountains are described as suitable backdrops for the impending episodes. The pen pictures of the Pampa lake (VI. 73-85) and its surrounding woods serve as the excitants (Uddipana-vibhclva) of love in separation (Vipralambha-Srhgara) for Rama. The description of Lanka (XI. 3-37) is saturated with diverse shades of love and sex. The prosperity and beauty of Ayodhya during all seasons is emphasized in I. 5-8. Lively pen pictures of incidents in real life are not wanting either. Bharata’s march to Citraknta is particularly appealing in its pomp and awe. Janaka sends messengers to invite Dasaratha for Rama’s marriage with Sita, Ravapa holds consultations with his ministers (XII ff.), the commanders of Ravapa’s army see evil omens while marching out for fight (XVII. 9-10), Vibhlsana is dispatched by Rama to fetch Sits (XX. 9-13)—all these episodes are described in brief and rapid succession. The essential description of madhupana too occurs in Canto X. The description of the Asoka grove, though rather long-drawn (VIII. 59-66 and 131), is very picturesque and lustrous. In Cantos Ten and Eleven, moonrise (X. 67-70), early dawn (XI. 1-15) and sunrise (XL 16-31) are painted as backdrops to Eros. The activities of the monkeys in constructing the Bridge (XIII. 15-30) speak volumes for their vigour, vitality and enthusiasm. In III. 34-36 we find a detailed picture of the whole of crematorial apparatus and procedure. Vira being the principal sentiment, descriptions of fights are naturally numerous and frequent ; these are saturated with speed and force. (C/., V. 1-3, XIV. 23-53, 73-81, 82-87,88-112). These descriptions begin with the preparations for marching, including rituals. The enthusiasm of the demons is dampened by evil omens, yet they fight with all vehemence and wrath. The vehicles, the weapons and the actions of the warriors are described in vigorous and speedy brevity. XT

I BMATTIKXVYA

Bhatti’s pen pictures are neither exaggerated nor overdone. They are generally not detached from human activity, but rather form part and parcel of human life and thus serve to enhance a particular sentiment or to bring out the natural inclinations of a particular character. The description of autumn (II. 1-8) is rendered particularly touching by the mention of Rama’s innocent fascination for and his childlike enjoyment of the rivers, lakes, flowers and other attractive things in nature. The descriptions never obstruct the flow of the narrative, but help it to proceed speedily and effectively, through the panorama of nature bustling with multifold human activity and saturated with varying emotions. Sentiments (Rasa) The Bhattikavya being a story of the victory of the good over the evil, its inevitable principal sentiment is heroism (Vira). The fight with Tadaka (I. 25-26), the battles with Khara and Dusana (IV. 40-45, V. 1-3), Hanuman’s skirmishes with the demons (VIII. 1-7, IX. 3-45, 58-74) and the ultimate battle with the demon army (XIII. 45-48 ; XIV, XV, XVII) are all steeped in Virarasa. The heroic sentiment is intensified by the Raudra ( II. 50, V. 30-40 ) and the Bhayanaka (II. 23, VI. 33). The fighting often takes a nauseating turn, giving rise to Bibhatsarasa also (IV. 42-45, IX. 10-11). Eros (Srhgara) is depicted more in separation than in union. After all, Rama’s life, which is a story of long sepa­ rations, is aptly described by Bhavabhnti in the following words :

vfq- irmT Ttfojtf'T

I

The lamentations of separated lovers are very touching ; C/., VI. 74-85, VII. 1-13. Adverse nature acts as though plots to augment their grief. There are also tender and restrained lovescenes in IV. 15-20, V. 18-22 and 70-75. These, however, are but far between. The description of Lanka with the passionate demons and demonesses provides greater scope for Srhgara and is steeped in the diverse feelings of differently situated lovers INTRODUCTION ]

xxi

C f., VIII. 33, 39-41, XI. 4-37. Surpanakha1s love and advances to Rama provide a fine instance of SriigarUbhasa. Description of physical charm and graceful gestures serve as the Uddlpanavibhava ( excitants ) of Srngfira-rasa ; so do the beautiful pen pictures of surrounding nature. Karuna-rasa or Pathos is the natural outcome of battles where bosom friends and dear relatives lay down their life. Rama’s exile too serves as an apt occasion for the depiction of Pathos (I. 20, III. 20-22, 49-50) ; the cause of pathos is the intensity of affection and its resultant (anubhava) is detachment (,nirveda) exhibited in discarding all worldly comforts (XIV. 55-60). The bereaved Vibhlsana curses fate, falls on the ground, thinks of the past and compares it with the future, weeps bitterly (XVIII. 1-42 and XIX.1-6) and repents ruefully. Sita’s repudiation by Rama and consequent Agnidivya would also have served as an occasion for deep pathos ; but Bhatti has, instead, focussed attention on Slta’s undaunted spirit and challenging attitude. The Stinta-rasa has but little scope in a composition wherein the principal rasa is Vira. Yet, we do come across touches of Santa in the serenity of the hermitages of sages like Bharadvaja and Sarabhanga (IV. 4-9). Style and Diction Bhatti has himsef declared : O

p e rm prusrHt «r%?

O

11 (x x ii . 33)

Evidently, he did not expect his composition to be understood or appreciated by those who were not learned in grammar. After all, it was, they say, meant for teaching grammar and only those who knew grammar could elucidate it for the students of grammar. Naturally, Bhatti cannot be blamed for any want of lucidity or simplicity in the flow of the narrative. But strangely enough his style is not as obscure or artificial as one may expect under the circumstances. In fact, the flow of the narrative continues unobstructed, in spite of the limitations imposed by the Bhatti Intro,—3 n il

[

BHATTIKIVYA

objective of illustrating the sUtras in Panini’s AtfSdhyayi. Bhatti has employed a few prakirna verses occasionally to preserve the fluency of the narrative. Even in the section dealing with the Bhasdsama or bilingual type of diction, he has inserted some asahkirna e rses, byway of a conscious effort at maintaining fluency as far as possible. The illustrations of some figures of speech, particularly the Sabdalahkaras in the Prasanna-kanda, do inevitably sound artificial and obscure. Barring these few exceptions, his style is simple, direct and fluent, in general. The Tinanta-kanda illustrating the verbal formations—moods and tenses—in the lakaras is particularly delightful. His choice of suitable occasions for illustrating particular moods and tenses is strikingly skilful. Instead of following the order of Papini, he has selected an appropriate lakara for narrating every incident. In Canto XXII, for instance, the Lut-lakara is illustrated through predicatory verses during Rama’s description of places on his way to Ayodhya. Vibhlsana’s lamentation illustrates the present tense (XVIII) and the potential mood is illustrated in the arrange­ ments for the funeral of Ravana and the coronation of Vibhlsana. The reunion of Rama and Sita has come in handy for illustrating the imperative mood. Prasada or lucidity, as expected, is most conspicuous in the major portion of the Prasanna-karida excepting the Bhnsnsama and Sabdalahkdra sections, mentioned above. But it is not wanting in the other kandas too. The style of the Bhattikavya with its explicitness and clarity, evenness and balance, com­ bined with exalted and sublime ideas, can therefore by safely described, in general, as Vaidarbhi. Long compounds are but few ; there are only a few instances of compounds extending over a whole line (XIII. 3, 4, 19, 20, 24, 32, 33, 34, 37, 38, 41, 42, 43, 46, 47, 49). Compounds, being a peculiarity of the quality of Ojas or forceful brilliance, occur, though sparingly, in the descriptions of battle (VIII. 131). These, coupled with harsh consonants like ta and sa, augment the effect of Vira and Raudra rasas. Bhatti, though generally fond of lucidity {Prasada) of expression, has thus shown considerable skill xxiii

INTRODUCTION j ]

in matching his diction with the sentiment to be developed. Kumbhakarna’s wrathful valour is appropriately conveyed through harsh, rapid and vigorous expressions enhancing the effect of Vira and Raudra rasas (XI. 61). Bhatti evidently does not seem to regard compounds as an inevitable feature of the quality of Ojas. He is a past-master in the art of selecting or even coining expressions that can suitably maintain the flow of his thoughts, ideas and sentiments. Some of the Arthalahkaras and also descriptions of nature are introduced rather artificially ; yet they are brief, delightful and picturesque. The variety of Yamalcas used ingeniously has often rendered the diction tolerably pleasant. Use of parallel formations has often lent additional charm to the descriptions, mainly of actions (X. 6). In fact, Bhatti who had a great mastery over Sanskrit vocabulary and expression, as well as grammar, has, in different ways, lent a unique variety to his diction. HeJis never short of exquisite expressions for his thoughts and ideas. He has even coined new expressions which serve the double purpose of conveying his thought, as well as illustrating grammatical formation ; e.g. : ampsodyam vadan rucyah (VI. 58). The use of a variety of rare words, roots and for­ mations bears ample testimony to his command over the Sanskrit language. Some examples may not be out of place here : jflaticaila—(a deplored relative), candrasila (moon-stone), mrdalabuna (One who carries a gourd-vessel full of earth) ; kupama^duki (lacking in experience), phale-grdhinah (those who take only fruits), atfa (mud), tanka (summit), pradhana (battleground), ayatigavam (time for the arrival of cows), ahopurusika (astonishing bravery), visahkata (expansive), y/dhauka (to approach), -y/proth (to suffice), ■y/valg (to fly away), V plus (to saunter). Bhatti has employed some rare idioms too ; for instance : i Tjsrtf

s r w : i (in. 14), (V. 5) and I (XV. 22) X | BHATTIKAVYA लतानुपातं कुसुमान्यगृण्हात् से नद्यवस्कन्दमुपास्पृशच्च । कुतूहलाच्चारुशिलोपवेशं काकुत्स्थ ईषत्स्मयमान आस्त । (II. 11) is an admirable example of a chain of idioms used with an eye for appropriate expression to bring out the childlike innocence of Rama . Bhatti’s use of descriptive epithets is a direct outcome of his purpose, viz., illustrating Panini's sutrasHe selects epithets for illustrating a stra and applies them to the appropriate character. We come across this peculiarity in almost the whole of the Adhikara-kanda (cantos VI-IX). E.g.: आदृत्यस्तेन वृत्येन स्तुत्यो जुष्येण संगतः । इत्यः शिष्येण गुरुवद् गृध्यमर्थमवाप्स्यसि ।। (VI. 56) Often a suffix is found delightfully repeated in such epithets. E.g.: निराकरिष्णू वतिष्ण वधिष्णू परितो रणम् । उत्पतिष्णू सहिष्णू च चेरतुः खरदूषणौ ।। (V. 1) Suffixes are also used in series : E.g., the superlative° $the in II. 45 ; tri in IV. 37 ; thu in IV. 43 and isnue in VII. 4. Bhatti also strings striking chains of different roots in the same tense or mood suffix. E .g. भ्रमुववल्गुर्ननृतुर्जजक्षुर्जगुः समुपुप्लुविरे निषेदुः । आस्फोटयचकृरभिप्रणेदू रेजुर्ननन्दुविययुः समीयुः । (Xu. 28) is a fine example of such an akhyalamala. It illustrates allite ration too. Another instance is XIII. 27. Sometimes Bhatti prefers the etymological sense of an expression to its traditional denotation. E.g., bahukara (enhancer), karu (doer), dhavitra (remover), dandasaka (demon, instead of serpent). Such acrobatics render his style rather obscure. But he does not mind it, for his work was intended to serve as a festivity to the scholars and intellectuals only Bhatti's dialogues are particularly brief and appealing. He has made a skilful use of all devices like irony, satire, sarcasm, pun and wit for bringing home the speaker's intention INTRODUCTION ] effectively. The Surpanakha episode is a fine example of his significant and vigorous dialogues. Ravana taunts and ridicules Vibhisana ; Malyavan appeals to and solicits Ravana for peace ; the ministers vehemently declare their unswerving devotion to Ravana and unstinted enthusiasm for war; Sta's speech before the Agnidivya presents her as an idol of supreme selfrespect, and self-confidence too. Thus, dialogues have been handled dextrously as an effective instrument for depicting a sentiment spotlighting a character or describing an incident. Metre Shorter metres like the Anustup of the original Ramayana and the Indravajra, Upendravajra and mixed Upajati were admirably suited to Bhatti's craze for speed and simplicity. Anustup is employed for almost the whole of Cantos IV to IX and XIV-XXIIA metrical change at the end of every canto comes in as an essential feature of the art epic. Indravajra and Upendravajra differ only in their first syllable, while Upajati is a mixture of the two. That is why Bhatti has employed them without distinction almost exhaustively in Canto I-III and X-XIII . Canto XIV as well as Canto XVIII begins and ends with an Upajati verse. The Bhattikaya begins with a rare Rucira verse. Tanumadhya (X. 12, 16), Totaka (X. 4, 5, 9), Nardataka (XXI21), Mandakranta (XIX. 30), and Sragdhara (XXII. 28) occur only sparingly, as if for a change. Canto x being illustrative of the different metresnaturally contains a variety of them, including the rare Nandana, Tanumadhya, Pramitaksara and Sundari, along with the traditional Drutavilambita, Puspitagra, Malini, Vaisastha as well as the Vedic Aupacchandasika. Aryagii 1s predominant in Canto XIII, probably because its length was found convenient for illustrating the Bhasasama diction. The longer metres like Sardulavikridita, Sragdhara, etc. are used very sparingly which has contributed greatly to the ease, clarity and lucidity of style, for longer verses result in undue elaboration of thought and expression too. As many as twenty-six different metres have been used by Bhatti. Bhattis versification distinguishes him as a past r

BHATTIKlVYA

master in the art of suiting the sound to the sense and even Magha seems to emulate him in this respect. Bbattikavya end the Ramayana : Omissions and alterations Bhatti’s account of the biography of Rama, though based generally on the Vnlmlki-Ramayana, differs from it firstly in its length. The number of chapters and verses varies in the different versions of the Ramay&na which claims to have five hundred cantos with twenty-four thousand verses. Bhatti’s account is divided twenty-two cantos containing 1650 verses, in all. Bhatti has done away with all the introductory portions, the whole of the Uttarakanda, all didactic diversions, geographi­ cal and biographical anecdotes and unduly long descriptions. Besides trimming all the said cumbrous details, he has made a few alterations too. His narrative begins directly with a description of King DaSaratha followed by that of Ayodhya in just four verses ; thus he has reversed the order of descriptions. DaSaratha’s mention as a 5§aiva is the poet’s innovation, introduced probably because he himself was a &aiva. All the details about the sacrifice for sons are dropped and the queens partake of the remnants of the oblation instead of the ‘pUyasa.' given by the ‘Yajnapuru$a’. Santa is not introduced in this context ; nor does Vasistha interfere on behalf of Visvamitra for sending the princes with him. The beautiful description of autumn during the princes’ journey is the poet’s innovation. The vidyas given by Visvamitra are called Jayn and Vijaya, not. Bald and Atlbala. Rama receives missiles from Visvamitra before, and not after, killing Tadaka. The marriage of the three brothers of Rama are not mentioned at all. Defeated ParaSurSma’s retirement to Mahendra mountain is also dropped. No consul­ tations are held before the announcement of Rama’s coronation. Manthara is not brought in at any juncture. Laksmana’s and Slta’s solicitations for being taken to the forest are dropped ; they straitghway accompany Rama. Guha is not mentioned, nor are the lamentations of Sumantra narrated. Rama himself gives his wooden sandals to Bharata, without being asked for them. fWabbanga and Agastya are not introduced and the beautiful pen pictures of the seasons are dropped. Snrpapakha INTRODUCTION ]

X X V ll

appears in a beautiful form instead of her natural ugly look. She is punished not for trying to assault Sita, but for her advances to Laksmana, on being rejected by Rama. Far from guarding Sita in a secluded cave, Laksmana helps R3ma in fighting Khara and DO$apa. Ravana does not carry away Sita in a chariot, but flies away through the sky holding her in his arms. The dropping of ornaments by Sita as well as Indra’s sending her a divine drink is not mentioned. Rama’s encounter with Trilokl follows instead of preceding his meeting with Jatayu. Dlrghabahu is mentioned in the place of Kabandha, The cause of the enmity between Vail and Sugrlva is not narrated, nor is Tara’s lamentations for Vail mentioned. The Mainaka episode follows Hannman’s encounter with the demoness whose name (Surasa) is not given. His encounter with Lahka, the description o f Puspaka, his eulogy of DaSaratha’s family and the Indra-kaka episode are all done away with. The description of Sita after Lafikadahana, introduced rather abruptly, does not appear as natural as in the Ramayana. The description of the ocean on HanUman’s return journey is newly introduced only for illustrating the figures of speech. Similarly, the amorous activities of Lanka youths are newly inserted for illustrating the quality of Madhurya. The ocean is described once again for illustrating Bhasasama diction. The Suka-Sarana, the MayaSira and the Sugriva-Ravanayuddha episodes are dropped. So also, the battle with Vajradamstra, the appearance of Mahendra and Rama’s fight with Makaraksa are omitted. Ravapa’s lamentations for Kumbhakarna are newly introduced for illustrating the Lrflakara. Ravana’s being dissuaded by his ministers from killing Sita after Indrajit’s death is not mentioned. The physician Susepa is not introduced. Vayu, Vasundhara, the Night and the Day and the Sun are invoked by Sita and they, along with Agni, declare her chastity. Valmlkl has mentioned Kubera, Yama, Indra, Varuna, Mahadeva, Siva and Brahma. The arrival of Dasaratha is announced by Siva and not Agni. Bhatti has thus dropped a few of the characters in the Ramnyana. Yet his characterisation of the principal characters xxviii

t

BHATTIKAVYA

generally agrees with that in the Valmlki-Ramayana and as such, it is not necessary to outline each and every character, for all of them are well-known to the reader. II.

GRAM M ATICAL ANALYSIS

General technique Bhatti himself has never once mentioned that the purpose of his work was to illustrate the sutras of Panini and some figures of speech, metres and poetic qualities. But this selfevident purpose has been unanimously understood by the different commentators who declare the Bhattikavya to be a ‘Dvynsraya-kavya'. Bhatti has not, however, illustrated all the sutras of Panini, nor has he followed Paqini’s order in illustrating them. He has selected only a few adhiknras and introduced Prakirna verses at intervals for the sake of ease and lucidity. Usually he has given one example for each sutra, but has observed no rigidity in the matter. Obsolete or complex examples are consciously avoided. Nor is Bhatfi particular about illustrating each and every sutra. Bhatti has shown a keen awareness of poetic flaws in avoiding the burden of too many illustrations. He has never given a counter example. His composition is essentially poetic in nature ; he has never named or quoted a sutra even once or indulged in pedantic discussions or definitions. All these are provided by the commentators who knew that the knvya was vyakhydgamya. Even the division into the four Kandas is the doing of the commentators. Arrangement Grammatically the Bhatti-kavya is divided by the Bhasyaksras into four kandas : I. The Praklrna-kanda (I to V. 96) does not follow any regular pattern in illustrating the sutras. That is why it is called prakirna—scattered—i.e., dealing with miscellaneous rules. Such prakirna verses are introduced at intervals in the Adhikarakanda too. II. Adhikara-kanda (Cantos V. 97 to IX). Barring the prakirna verses, this kanda generally illustrates Panini’s sutras, INTRODUCTION 1 rix picking up a group, suited to his narrative portion, and illustrating that particular group, in its proper order. The chart below will illustrate the details in Bhattis arrangement (The verses that are not included in this chart are Prakira verses). Canto & yy. No Paninit's sutras Adhikara 3.2.16-23 (8) V.97-100 (4) 104-107 (4) VI. 1-4 (4) 3.1.35-41 (7) A Dahad Sic nal Krtzya 8-10 (3) 16-34 (19) 35-39 (5) 47-68 (22) 72-87 (16) 88-94 (7) 95-109 (15) 110-112 (3) 113-146 (34) 1.4.51 (1) 3.1.45-66 (22) 3.1.78 (1) 3.1.96-132 (37) 3.1.133-150 (18) 3.2.1-15 (15) 3.2.28-47 (20) 3.2.4850 (3) 3.2.51-12.6 (76) Ky Sopapada-Krt Khas and Khae Da Sopapada-Kurt VII. 1-27 (27) 3.2.134-177 (44) 28-33 (6) 3.3.1-16 (16) Tacchika-Kyrt Niradhikara-K Bhave Strilinga 34-85 (52) 3.3.18-128 (111) 3.3.94-112 (19) 3.3.113-128 (16) 1.2.1-4 (4) 1.2.5-26 (22) 67-78 (11) 78-85 (8) 91-93 (3) 94-107 (14) Kyriya-Let Nit Kit Atmanepada VIII. 1-49 (49) 49-69 (21) 70-84 (15) Parasmaipada 1.3.12-77 (66) 1.3.78-93 (16) 1.4.24-54 (31) 1.4.83-98 (16) Karaka 85-93 (9) Kampravacaniya, Annabhihita 94-130 (37) 2.3.1-73 (73) Vibhakti t

XXX

BHATTIKAVYA

Canto & vv No.

PdninVs sxitras

AdhikUra

IX.

7.2.1-7 (7)

Sici-vrddhi

7.2.8-34 (27)

It-pratisedha

23-57 (35)

7.2.35-78 (44)

it

58-66 (9) 67-91 (25)

8.3.34-48 (15) 8.3.55-119 (65)

Satva Satva

92-109 (18)

8.4.1-39 (39)

Natva

8-11 (4) 12-22

( 11)

III. The Prosanna-kdnda (X, XI, XII, XIII). No gram­ marian includes rhetorics in his treatment of grammar. Bhatti, according to his commentators, has chosen to do so and hence this Kdnda interrupts the regular illustrative treatment of grammar. Canto X illustrates the then known Alankaras, Canto XI, the quality of Madhurya, Canto XII he Bhsvikatva Guna of a composition and Canto XIII the Bha§asama diction. It is hard to say whether the kfinda is styled as Prasanna because of Bhatti’s fondness for the Prasada-gupa (Lucidity and clarity of style). IV. The Tihanta-kdnda : (XIV-XXII). This illustrates the verba! forms of nine Lakdras (tenses and moods). A parti­ cular tense or mood is chosen so as to suit the narrative portion and not in accordance with the original order. Often Bhatti has chosen more than one example of a tense or a mood and sometimes has woven a garland of similar forms in a single verse. This is the most lucid, fluent, clear and simple portion in the Bhatflkavya. The order of illustrations is given below. Only nine Lakaras out of the regular ten are illustrated, one in each canto. The tenth Lef-Iakara is omitted, being Vedic. Lif—XIV (437 illustrations) ; Luri—XV (416) ; Lrt—XVI (111) ; Lah—XVII (345) ; Let—XVIII (126) ; Lin—XIX (73) ; Lot—X X (84); Lrh—XXI (35) ; T u t-X X II (31). Omissions It is next to impossible to enlist all the sutras that are omitted by Bhatti, but some broad guidelines are mentioned below. INTRODUCTION ]

xxxi

1. The use of the Vedic language would have been archaic in Classical Sanskrit. Hence the illustration of Vedic sUtras was not possible for Bhatti. 2. Bhatti confined himself to Panini’s sUtras and did not take up any of the varttikas of Katyayana for illustration. Jayamangala, Mallinatha and other commentators used a few of them for elucidating certain formations. 3. Accent, a peculiarity of Vedic Sanskrit, was lost in Classical Sanskrit. Hence Bhatti has omitted the it-s (indicatory consonants). Out of tavyat-tavyayaniyarah he has illustrated °tavya, °ya and 'aniya forms, dropping tavyat. 4. I. 2.14, 3.47, 4. 96 ; II. 3.43, 3.51 ; III. 2.34, 3.34, 3.35 ; VIII. 3.86, 3.99, 3.100 are omitted in the Adhikara-kanda. 5. From among the Samjftas and the Pratyaharas he illustrates only the most apt alternative and omits all the others. 6. Out of a group of roots included in one sutra Bhatti selects only one and drops all others.78910 7. Bhatti generally does not repeat his illustrations ; that is why he usually avoids the later Adhynharas (recurring applications) ; sometimes, however, he illustrates the later Adhyahara dropping the earlier one. 8. Out of synonyms (artha) too, all, but the initial one, are dropped. 9. Similarly, only one example each is given out of the Unadi and the SusamVdi groups. Optional forms, possible according to sUtras attributed to ancient grammarians, barring one or two exceptions, are never illustrated. Suitable examples of all the optional forms are given only when the sutra is very small. Once, however, fifteen out of twenty options given in a longer sutra are illustrated. 10. Out of the NipUtanas too, only one befitting illus­ tration is given, unlike the later poets. Out of two or more Nipatanas having the same sense, only one is illustrated. Three [

xxxii

BHATTIKAVYA

out of six or more are illustrated in very rare cases. Niputanas are illustrated with one example each.

Unusual

11. Rare and obsolete roots are dropped while illustrating a particular suffix. The inapplicable sense of a root with more than one meaning is not illustrated. Out of synonymous roots only one is illustrated. 12. Only one root out of two or more injuncted for one prefix is illustrated. If more than one prefix be injuncted to more than one root, only one example is generally given. More examples are found only in two cases. 13. Suffixes too are illustrated in the same economical fashion as above. The most befitting root and suffix is usually selected for illustration, doing away with all other possible permutations and combinations. 14. The same is the case in respect of the illustrations of TJpapadas too. 15. Only two or three examples are given for long sutras injuncting about fifteen or more options. 16. Throughout, BhaJti has given only one example of a case ending injuncted in a sUtra. Examples which have to be elucidated with the help of Varttilcos are also treated with the same brevity. Thus Bhatti has adopted the policy of brevity and speed on the grammatical plane as well as on the narrative plane. And, this has evidently been mutually beneficial in maintaining the simplicity, fluidity and balance on each plane. The Prasanna-kanda : Figures of Speech The Prasana-kanda is supposed to illustrate some poetic qualities and figures of speech. Figures of speech are used in other cantos also ; but there they serve as a natural means of carrying home the poetic thought or idea. They are used very sparingly and the style is nowhere loaded with artificial figures except in Carte T (r vbich aims specially at illustrating them. » INTRODUCTION

xxxiii

]

Both Sabdalanksras and Bhatti.

Arthalankaras

are

illustrated

by

Rhyme or Yamaka remained predominant in the earlier school of poetics represented by the Agni-purdna, Bhamaha, Vamana and Dandin. Bhatti seems to belong to this school. Dr. Kane has pointed out how Bhatti’s treatment of Yamakas illustrated in twenty-one verses (X. 2-22) corresponds to that adopted in Bharata’s Ncifyasastra.1 Yamakas are illustrated in accordance with their position in a couplet or the peculiar design produced with their help. 1.

X. 2 : The 2nd and the 4th padas have the same letters in the same order.

2.

X. 3 : Rhyme at the end of all the four lines of the verse. X. 4. X. 5.

3. TRTfeTJTT 4. 'rrerrsim T 5.

X. 6 : All the words in each p3da have an end rhyme— STTftTT trftTcT (!*r) '

1.

6. HJJTTTJTT

X. 7 : First p id i rhymes with the third and second with the fourth.

7.

X. 8 : The end of the previous pfida rhymes with the beginning of the following throughout the verse, producing a chain-like effect.

8.

X. 9 : Rhyming pairs of three letters following in sequence throughout the verse— T n’Sff T-T^TT, sfatir ^ftrar, fcPTT I

9.

X. 10 : The first and the third pada’s have the same letter arrangement.

History of Alanksra Literature, pp. 72-78. xiv | BHATTIKAVYA 10. पादाद्यन्तयमकX11 : A rhyme in the beginning and another at the end of each line. 11. मिथनयमक X. 12 : The same letter arrangement in the third and the fourth line. 12. वृन्तयमक X. 13 : The first few letters are the same in all the four padds. They form, as it were, the common stem stalk of of the fower-like verse. 13. पुष्पयमक X. 14 : The last few letters are the same in all the four lines , resembling similar petals of a flower 14. पादादिमध्ययमक X. 15 : The first few letters in every line rhyme with the middle letters— जनमता ददृ शे जनकात्मजा । 15. विपथयमकXX. 16 : The first and the fourth lines are the same. 16. मध्यान्तयम कX17 : In every line a few middle letters rhyme with the letters. 17. गर्भयमक X. 18 : The second and the third lines are the same. 18. सर्वयमक X. 19 : All the padas are the same. 18. महायमक X. 20-21 : The verses have the same letter arrangement, but different senses. 20. आद्यन्तयमक X. 22 : The verse begins with one pair of rhyming letters, and ends with another. Besides Yamaka, only Anuprasa out of the Sabdalaikaras is illustrated in this canto ; c., verse X 1. There are examples of Anuprasa (alliteration) in other cantos too (V. 66, 71; VIII. 26, 65, 71, 131; IX. 19; XX. 10). INTRODUCTION 1 of the Arthalankaras, Dipaka (Lamp on the threshold) is the first to be illustrated in three different varieties : (1) Adi dipaka (X. 23); (2) Madhyadipaka (X. 25); and (3) Antadipaka (X. 24), according as the common verb is mentioned in the beginning, middle or the end of the verse respectively. Jaya maigala calls these Dipaka because each action illuminates the consequent one. He has divided Adidipaka into eka-in and aneka-ti. Mallinatha disagrees with Jayamangala and takes x. 23 and X.24 as Kavyaliiga. Then follows Rupaka (metaphor) illustrated in five verses (X. 26-30) . Mallinatha describes X. 26 as Savayava-Rupaka (=Saiga-Rupaka) ; X. 27 is Viseso pama-yukta-kamalaka-Rupaka according to Jayamangala, while Mallinatha takes it to be an Utpreksa. X. 28 is named differently as Avataisaka, Kesarthanvasita, Khanda-Rupaka (Jayamangala) and Rupakatisayokti-Saikara Mallinatha),Ekadesa-Vivarti । (Bhamaha) and Avayava-Rupaka (Dandin) The above observations will suffice to show how opinions differ regarding the alankaras illustrated in different verses. In the absence of a definite indication by Bhatti himself, it is next to impossible to remove this confusion so as to present a clear picture of Bhatti's plan. Hence we give only a broad outline of the figures illustrated by him according to the two commentators Jayamangala and Mallinatha Rupaka followed by Upama (Simile) (x. 31-36; इव, यथा, सह, तद्धित, लुप्त, सम, आम, इव, उपम, कल्प, तुल्य, प्रतिम, यथा, वत्, सदृकसदृश, सन्निभ and सम are the words used for denoting semblance. Upama is the most common alankara in Sanskrit poetry and the Bhattikaya is no exception. Bhatti has drawn his objects of comparison (in all alankaras based on semblance) from a very wide canvas, -religion and mythology, grammar and education, geography and nature, fora and fauna, social and political science, in fact, anything and everything, under the sun. Arthantaranyasa illustrated in X. 37but its examples are found in many other cantos too (II. 6, VI20, 24, XI11 XI. 74). X. 38, 39 are Aksepa according to Jayamangala ; but x. 38 is Arthantaranyasa according to modern rhetoricians, x jtx v i

t

b h a t t ik a v y a

Then come Vyatireka X. 40, Vibhavana X. 41, and Samasokti X. 42 ; (also in XI. 14). X. 43 is Atisayokti (also VIII. 2 and IX. 6), according to Jayamangala; but, Mallinatha calls it Svabhavokti. About Yathasankhya (X. 44) and Utpreksa (X . 45) there is no difference of opinion. Examples of ali the four types of Utpreksa are found elsewhere but in Canto X only Kriyotpreksa is to be found which is obviously predominant in the composition. X. 70 is also Utpreksa but it is called Utpreksavayava by Jayamangala and ROpakotpreksaSahkara by Mallinatha. Varta (X. 46) is actually Svabhavokti. Bhamaha, however, does not accept Svabhavokti as an alankara. Preyan (X. 47), Rasavat (X 48), and TJrjasvala (X. 49) are designated by later authors as rasalankara-s. Paryayokta (X. 50) is Bhrantiman according to Mallinatha. Samahita (X. 51) and Udara (X. 52) are included under SamSdhi and Udara-guna by some later rhetoricians. X. 53, 54 are also Udara (Udatta according to Mallinatha). X 55, 56, 57 are different types of Sle§a (double-meaning verses). Apanhuti (X. 58), Vise§okti (X. 59), Vyajastuti (X. 60) are self-evident. Upama-rtlpaka (X. 61) is not unanimously accepted as an alankara. But Tulyayogita (X. 62), Nidarsana (X. 63), Virodha (X. 64), Upameyopama (X. 65) and Sahokti (X. 66) are widely accepted alankaras. X. 67 is Utpreksa-Arthantaranyasa-Sankara, while X. 68 is Sasandeha, X. 69, Ananvaya, X. 70, Utpreksavayava, and X. 71 has a Samsr§ti of Slesa and Virodha. X. 72 illustrates Asih and Visama while X. 73 contains a Parisankhya. Bhatti was a past-master in the art of natural descriptions (or Svabhavokti-alankara) of things, of human and other beings, mental conditions as also actions. He differs from Bhamaha in not accepting Aprastutaprasamsa and not rejecting Svabhavokti, Hetu and Varta as figures of speech. He has dropped Lesa and Snksma which are accepted by Daijdin and has accepted Nipuna which is not mentioned by Dandin and Bhamaha. Hence Dr. Kane has come to the conclusion that Bhatti, Bhamaha and Dandin followed some older text (not unearthed so far) with a

few changes, according to their own convictions.

भट्टिकाव्यम्

THE POEM BY BHATTI


अथ प्रथमः सर्गः

अभून्नृपो विबुधसखः परन्तपः श्रुतान्वितो दशरथ इत्युदाहृतः।
गुणैर्वरं भुवनहितच्छलेन यं सनातनः पितरमुपागमत् स्वयम् ॥ १ ॥
सोऽध्यैष्ट वेदांत्रिदशानयष्ट पितुनपारीत् सममंस्त बन्धून् ।
व्यजेष्ट षड्वर्गमरंस्त नीतौ सशूलघातं न्यवधीवरांश्च ।। २ ।।
वसूनि तोयं घनवद्वघकारीत् सहsऽसन गोत्रभिदाऽऽध्यवात्सीत् ।
न व्यस्बकादन्यमुपास्थिताऽसौ यशांसि सर्वेषुभ्रतां निरास्थत् ॥ ३ ॥
पुष्यो महाव्रसमूहजुष्ट सन्तर्पणो नाकसदां वरेण्यः।
जज्वाल लोकस्थितये स राजा यथाऽध्वरे वह्निरभिप्रणीतः ।। ४ ।।


NOW CANTO I

 1. There lived a king, a friend of the wise (or gods), an annoyer to the enemies, conversant with the Vedas, superior by his qualities, known as Dasaratha, whom the Eternal Himself approached as (His) father on the pretext of benefitting the world.

 2. He studied the Vedas, sacrificed to the gods, satisfied the manes, honoured the kinsmen, vanquished the host of the six enemies (vices), took delight in politics and destroyed his foes, cutting them down at their very roots.

 3. He distributed riches just as the cloud scatters water, sat with Indra on (his) throne, worshipped none else than Siva and (by his might) destroyed the reputations of all archers.  4. Resorted to by groups of eminent brahmins, that excellent and holy king who satiated the gods, shone with ardour

स पुण्यकीतिः शतमन्युकल्पो महेन्द्रलोकप्रतिमां समृद्धया ।
अध्यास्त सर्वर्तुसुखामयोध्यामध्यासितां ब्रह्माभिरिद्धबोधै: ॥ ५ ॥

निर्माणवक्षस्य समीहितेषसी ३ पद्मासनकौशलस्य ।
कॉस्फरद्रत्नगभस्तिभिर्या स्थिताऽऽवहस्येव पुरं मघोनः ॥ ६ ॥

सद्रत्नमुक्ताफलवत्रभाञ्जि विचिन्नधातूनि सकाननानि ।
स्त्रीभिर्युतान्यप्सरसामिवचैर्मेरोः शिरांसीव गृहणि यस्याम् ॥ ७ ॥

प्रन्तनिविष्टोज्ज्वलरत्नभासो गवाक्षजालैरभिनिष्पतन्त्यः ।
हिमाद्भिट वव भान्ति यस्यां गङ्गाम्बुपातप्रतिमा गृहेभ्यः ॥ ८ ॥

धम्र्यास कामार्थयशस्करीषु मतासु लोकेऽधिगतासु काले ।
विद्यासु विद्वानिव सोऽभिरेमे पत्नीषु राजा तिसृषुतमासु ॥ ९॥


for the preservation of his subjects, like the holy fire consecrated in the sacrifice.

 5. He of auspicious fame and similar to Indra, lived in Ayodhya which, in prosperity, resembled Amaravati, was pleasant in all seasons and was inhabited by brahmins with blazed intellect;

 6.-(Ayodhya) which, seemed to be the limit of the expertise of the undertakings of the Creator who was careful in (the art of) creating, and stood laughing, as it were, at the city of Indra, with the rays from its jewels scintillating upwards ;

 7. -(Ayodhya) which had residences provided with excellent jewels, pearls and diamonds, having various metals (or mineral dyes), was provided with gardens thronged by ladies, thus resembling Mt. Meru thronged by streams of divine damsels, having the best jewels, pearls and diamonds, different metals and forests

 8. –(Ayodhya) wherein the bright colours of the effulgent jewels stored within, being diffused through latticed windows, shone forth like the waterfalls of the of the Ganges from the peaks of the Himalayan mountain.

 9. Just as a learned person takes delight in the three best lores that are consistent with duty, conducive to love, riches

पुन्नीयता तेन वराङ्गनाभिरानयि विद्वान् ऋतुषु क्रियावान् ।
विपक्त्रिमज्ञानगतिर्मनस्वी मान्यो मुनिः स्वां पुरमृष्यशृङ्गः ॥ १० ॥

ऐहिष्ट तं कारयितुं कृतात्मा क्रतुं नृपः पुत्रफलं मुनीन्द्रम् ।
ज्ञाताशयस्तस्य ततो व्यतासीत् स कर्मठः कर्म सुतानुबन्धम् ॥ ११ ॥

रक्षांसि वेव परितो निरास्थबङ्गान्ययाक्षीदभितः प्रधानम् ।
शेषाण्यहर्षात् सुतसम्पदे च वरं वरेण्यो नृपतेरमार्गात् ।। १२ ॥

निष्ठां गते चरित्रमसभ्यतोषे विहिस्रिमे कर्मणि रजपश्यः ।
प्राशुहुँतोच्छिष्टमुदारवंश्यास्तिस्रः प्रसोत्रं चतुरः सुपुत्रान् ॥ १३ ॥


and glory, are honoured in the world and are acquired at proper time, (so also the king rejoiced with his three lawfully wedded, excellent wives, who were accepted at proper times, conducive to love, wealth and fameand honoured by the world

 10. By him, desirous of having sons, was , through lovely women, brought to his own city, the learned, high-souled and revered sage Rsyastiga, well-versed in sacrifices and fully ripened in his access to learning.

 11. The self-controlled king desired the great sage to get performed a sacrifice with sons as its fruit. Expert in his work, he (the sage) who understood his (the king's) intention, performed the sacrifice that would result in sons.

 12. The most-covetted (sage) drove away the raksasas from around the altar, performed subsidiary rites at both ends of the main sacrifice, poured (into the fire) the remaining ( main part ) of the oblations and sought for the boon of plenty of sons

 13. The prescribed ritual, of satisfying the members of the assembly with gifts, having reached its completion, the three wives of the king, born of illustrious families, ate the remnants of the oblations in order to beget four noble sons.

कोसल्ययाऽसावि सखेन रामः , प्राक्केकयीतो भरतस्ततोऽभत ।
प्रासोष्ट शत्रुघ्नमुदारचेष्टमेका सुमित्रा सह लक्ष्मणेन ॥ १४ ॥

आबूब् द्विजातीन् परमार्थविवानुजयान् भूतगणान् न्यवेधीत् ।
विद्वानुपानेष्ट च तान् स्वकले यतिवं सिष्ठो यमिनां वरिष्ठः ॥ १५ ॥

वेदोऽङ्गवांस्तेरखिलोऽध्यगायि शस्त्राण्युपायंसत जिवराणि ।
तं भिन्नवृत्तीन्यपि मानसानि समं जनानां गुणिनोऽध्यवात्सुः ॥ १६ ॥

ततोऽभ्यगाव् गाधिसुतः क्षितीन्द्रं रक्षोभिरभ्याहतकर्मद्युतिः।
रामं वरीतुं परिरक्षणाऽर्थं राजाऽऽजहत् तं मधुपर्कपाणिः ॥ १७ ॥

ऐषीः पुनर्जन्मजयाय यत् स्वं रूपाविबोधस्यवृतच्च यत्ते ।
तत्वान्यबुद्धः प्रतनूनि येन ध्यानं’ नृपस्तच्छिवमित्यवादीत् ॥ १८ ॥


 14. First Rama was given birth to, in ease, by Kausalya : then was born Bharata from Kekyai ; Sumitra alone gave birth to Satrughna of magnificent deeds along with Laksmapa.

 15. Vasistha, the learned ascetic and the supermost of the observers of restraint, honoured the brahmins that had realised the highest reality, drove away the hosts of terrific devils that caused (people) to tremble and had them (the princes) initiated (i.e., their thread ceremony performed) at the proper time.

 16. By them was learnt the Vedic lore along with its auxiliaries, and were acquired victory-giving weapons; (thus) those virtuous ( princes) settled themselves equally into the hearts of the people even though they (the people) had different vocations

 17. Later, Visvamitra whose performance of sacrifices had been hampered by demons, approached that king to seek Rama for the protection (of the sacrifices). The king honoured him with madhuparka offerings in his hand.

 18. The king spoke thus : ‘I hope that you are free from hindrances in your meditations intended for the conquest of rebirth which cease after the realisation of the (UltimateForm, and other things, and through which you grasp the subtlest principles.'

आख यन् मुनिस्तस्य शिवं समाविध्नन्ति रक्षांसि वने ऋतूंश्च।
तानि द्विषद्वीयं निराकरिष्णुस्तृणेतु रामः सह लक्ष्मणेन” ॥ १९ ॥

स शुश्रुवांस्तद्वचनं मुमोह राजाऽसहिष्णुः सुतविप्रयोगम् ।
अहंयुनाऽथ क्षितिपः शुभंयुरूचे वचस्तापसकुञ्जरेण ॥ २० ।।

“मया त्वमार्थाः शरणं भयेषु वयं त्वयाऽऽप्याप्स्महि धर्मवृद्धञ्च ।
क्षात्रं द्विजस्वं च परस्पराऽथै श कृथा मा, प्रहिणु स्वसूनुम् ॥ २१ ॥

घनिष्यते तेन महान् विपक्षः स्थयिष्यते येन रणे पुरस्तात् ।
मा मां महात्मन् परिभूरयोग्ये न मद्विधो न्यस्यति भारमयम्’ २२ ॥

‘ऋध्यन कुलं धक्ष्यति विप्रवह्निर्यास्यन् सुतस्तप्स्यति मां समन्युम् ।
इयं नृपः पूर्वमवालुलोचे, ततोऽनुजज्ञे गमनं सुतस्य ॥ २३ ॥


 19. The sage told him, ‘‘(There is) welfare for my meditation. But the demons destroy the sacrifices in the forest. Along with Laksmana, let Rama, capable of destroying the prowess of the enemykill them.'

 20. Unable to bear separation from his sonsthe King who heard that speech fainted . That protector of the earth (the King) who possessed good fortune was then addressed these words by the eminent sage possessed of egotism.

 21. You have been approached by me as a protector in calamities; we also have been approached by you for the prosperity of Dharma. The Ksatriya race and the Brahmana raceare for each other. Do not enterain any fear. Send (your) son.

 22. By him, who will stand at the vanguard in the battlefield, (even a) great adversary will be killed. Oh high-souled one, do not disregard me. One like me does not lay the supreme burden upon an unworthy (person). "

 23. ‘‘The raging fire in the form of the brahmin's will burn out my race. By going, (my) son will torment only my grief-striken self." Thus did the king reflect first and then permit the departure of his son.

श्राशीभिरभ्यर्थं मुनिः क्षितीन्द्रं प्रीतः प्रतस्थे मुनिराश्रमाय ।
तं पृष्ठतः प्रष्ठमियाय न स्रो हंत्रेषुदीप्ताप्तधनुः कुमारः ॥ २४ ॥

प्रयास्यतः पुण्यवनाय जिष्णो रामस्य रोचिष्णुमुखस्य धृष्णुः ।
त्रैमातुरः कृत्स्न जितास्त्रशस्त्रः सञ्यङ्गतः श्रेयसि लक्ष्मणोऽभूत् ॥ २५ ॥

इषुमति रघुसहे दन्दशूकाञ्जिघांसौ
 धनुररिभिरसह्य मुष्टिपीठं दधाने ।

व्रजति पुरतरुण्यो बद्धचित्राङ्गुलित्रे
 कथमपि गुरुशोका मा रुवन्माङ्गलिक्यः ॥ २६ ।।

अथ जगदुरनीचैराशिषस्तस्य विप्रा-
 स्तुमुलकलनिनावं तूयंमाजघ्नुरन्ये ।

अभिमतफल शंसी चरु प्रस्फोर बाह
 स्तरुषु चुक्रुधुरुच्चैः पक्षिणश्चाऽनुकूलाः ॥ । २७ ॥

इति भट्टिकाव्ये रामसम्भवो नाम प्रथमः सर्गः ॥


 24 . Having honoured the protector of the earth with blessings, the delighted sage again set forth for his hermitage .The humble prince having a trustworthy bow glowing with (sharp) killing arrows, followed him wholed in the front.

 25. Dedicated to (Rama's) well-being, the daring Laksmana, who had three mothers and had acquired all the missiles and weapons, became the fellowtraveller of the victorious Rama who had a beaming face and had set out for the holy forest.

 26. As Rama, who had put on a wonderful finger-guard and was holding tightly in his fist his bow with arrows intent on killing harmful demons and unbearable to the enemies, was leaving, the auspicious young ladies of the city, somehow, avoided weeping though their grief was heavy.

 27. The brahmins loudly proclaimed blessings on him ; others (trumpeteers) played on their instruments loud sweet notes; his (right) arm throbbed foretelling the desired results; and , birds chirped loudly from the trees in an auspicious manner.

Here ends Canto I of Bhattikavya named

THE BIRTH OF RAMA

अथ द्वितीयः सर्गः

वनस्पतीनां सरसां नदीनां तेजस्विनां कान्ति मृतां विशां च ।
निर्याय तस्याः स पुरः ससन्ताच्छेियं दधानां शरवं ददर्श ॥ १ ॥

तरङ्गसङ्गचपलैः पलाशैज्वलश्रियं सातिशयां बधति ।
सधूमबीप्ताग्निरुचीनि । रेजुस्ताम्रोस्पान्याकुलषट्पदानि ॥ २ ॥

बिम्बागतैस्तीरखने : समृद्धि निजं विलोक्याऽपहृतां पयोभिः ।
कूलानि सामर्षतयेव तेनुः सरोजलक्ष्मीं स्थलपग्रहासीः ॥ ३ ॥

निशातुषारैनं यनाम्बुकर्पः पत्त्रान्तपर्यागलवच्छबिन्दुः ।
उपावरोवेव नवस्पतङ्गकुमुद्वतों तीरतरुविनावौ ॥ ४ ॥


NOW CANTO II

 1. Having come out of the city, he (Rama) perceived the

autumn bearing, all around, the beauty of plants, lakes, and

rivers, and the radiant quarters possessing splendour.

 2. Wearing the excessive splendour of filames on their

petals (that were) tremulous on account of the contact with the

ripples, the red lotuses, which had the hue of smoky blazing fire

and had bees hovering (around), looked to advantage.

 3. On seeing their own affiluence snatched away by the

waters through the clusters of trees on the banks that had entered

(the waters) as reflections, the banks, as if through wrath,

exhibited the splendour of the water-lilies by means of the

blooms of ground-lilies.

 4. With clear drops dripping from around the edges of

its leaves, on account of the night dew that resembled tears

from the eyes, a tree on the bank, on which the birds were

chirping, bewailed, as it were, the moon-lotus at the dawn of

the day.

वनानि तोयानि च ने नकल्पैः पुष्पैः सरोजैश्च निलीनभृङ्गः।
परस्परं विस्मयवन्ति लक्ष्मीमालोकयाञ्चक्रुरिवावरेण ॥ ५ ॥

प्रभातवाताहतकम्पिताकृतिः कुमुद्व तोरेणुपिशङ्ग विग्रहम् ।
निरास भृङ्ग कुपितेव पद्मिनी न मनिनी संसहतेऽन्यसङ्गमम् ॥ ६ ॥

दत्तावधानं मधुले हिगीत प्रशान्तचेष्टं हरिणं जिघांसुः ।
आकर्णयन्नुत्सुकहंसनादाल्लक्ष्ये समाधिं न वधे मृगावित् । ७ ॥

गिरेनितम्बे मस्ता विभिन्न तोयावशेण हिमाभम ध्रम् ।
सरिन्मुखाभ्युच्चयमावधानं शैलाधिपस्याऽनु चकार लक्ष्मीम् ॥ ८ ॥

गर्जन् हरि: साऽम्भसि शैलकुञ्जे प्रतिध्वनीनामकृतान्निशम्य ।
क्रमं बबन्ध क्रमितुं सकोपः प्रतर्कयनन्यमृगेन्द्रनावान् ॥ ९ ॥


 5. The woods and the waters, with (their) eyes, respectively, in the from of flowers and the white lotuses on which bees had rested, observed, as if with respect, the marvellous riches of each other.

 6. The sun-lotus plant, whose frame was shaken by the morning breezedrove out, as if enraged, the bee whose form was tawny with the pollen from the moon-lotus creeper. A self-respecting woman does not tolerate (her lover's) contact with another (woman).

 7. Desirous of killing a deer that had fixed its attention on the song of the bees, (and so was standing still), the hunter, listening to the warblings of the eager Swans, could not rivet his concentration on his target, (viz. the deer)

 8. The cloud, shattered by the wind on the slope of the mountain, resembling snowspray on account of the remnants of water and causing a swelling of the rivers, imitated the charm of the Lord of Mountains.

 9. Roaring, on having heard the echoes aroused by him self in the watery towers of the mountain, the angry lion taking them ( to be ) the roars of another lion, assumed a position for attack.

अवृक्षताऽम्भसि नवोत्पलानि तानि चाऽश्रोषत षट्पदानाम् ।
प्रव्रायि वान् गन्धवहः सुगन्धस्तेनाऽरविश्वव्यतिषङ्गवांश्च ॥ १० ॥

लतानुपातं कुसुमान्यगूलात्स नद्यवस्कन्दमुपास्पृशच्च ।
कुतूहलाच्चारुशिलोपवेशं काकुत्स्थ ईषत्स्मयमान आस्त ॥ ११॥

तिग्मांशुरमिच्छुरितान्यात् प्राङिच प्रभाते सलिलास्यपश्यत् ।
गभस्तिधाराभिरिव व्रतानि तेजांसि भानोभुवि संभृतानि ॥ १२ ॥

दिग्व्यापिनी लोचनलोभनीया मृजाययाः स्नेहमिव स्रवन्तीः ।
ऋज्वायताः सस्यविशेषपङ्क्तीस्तुतोष पश्यन् वितृणान्तरालाः ॥ १३ ॥

वियोगदुःखानुभवानभिज्ञः काले नृपांशं विहितं बवद्भिः ।
आहर्यशोभारहितैरमायैरेक्षिष्ट पुम्भिः प्रचितान् स गोष्ठान् ॥ १४ ॥


 10. The waters with fresh lotuses were seen, the humming of bees were heard and the gently blowing breeze, fragrant by its contact with the lotuses, was inhaled by him (Rama),

 11. Bending before every creeper, he plucked flowers, and leaping up to every river he sipped (water) ; (indeed) that descendant of Kakutstha (Rama) sat down on every charming stone slab, smiling slightly

 12. He sawnot from far, the eastern waters tinted in the morning by the rays of the sun, as if (they were) the lustre squeezed from the sunbeams and collected on the earth

 13. He was pleased to see the straight long rows of special corn, attractive to the eyes, pervading the quarters, cleanly planted, with its interstices cleared of grass and as if it were oozing out oiliness (love).

 14. He saw colonies of cowherds occupied by men who were not acquainted with the experience of the grief of separation, who paid the prescribed royal portion (taxes) in time, who were devoid of artificial embellishments and who were free from deceit,

स्त्रीभूषणं चेष्टितमप्रगल्भं चारूण्यवाण्यपि वीक्षितानि ।
ऋतूंश्च विश्वास कुतः स्वभावान् गोपाङ्गनानां सुमुखे विलोक्य ॥ १५ ॥

विवतपाश्र्वे रुचिराङ्गहारं समुद्धहच्चारुनितम्बरम्यम् ।
आमन्द्रमन्थध्वनिवत्ततालं गोपाङ्गनानृत्यमनन्वयत् तम् ॥ १६ ॥

विचिन्नमुच्चैः प्लवमानमारात् कुतूहलं ब्रस्तु ततान तस्य ।
मेघात्ययोपास वनोपशोभं कदम्बकं बातमजं सृगाणाम् ॥ १७ ॥

सितारविन्दप्रचयेष लीनाः संसक्तफेनेष च सैकतेषु ।
कुर्ववताः कलहंसमाला : प्रतीयिरे श्रोत्रसुखं निनादैः ॥ १८ ॥

न तज्जलं यन्न सुचारुपङ्कजं न पङ्कजं तद् यवलीनषट्पवम् ।
न षट्पबोऽसौ न जुगुञ्ज य: कलं न गुडि जतं तम जहार यस्ममः ॥ १९ ॥


 15. He was delighted to observe the innocent activity (that constituted) the ornament of womanhood, the charming though not athwart glances , and the straightforward , confidence-inspiring nature of the cowherdesses.

 16. The dance of the milk-maids in which (their) sides were twisted and the body made charming movements which were attractive with the beautiful tossing buttocks and in which the rhythmic beat was marked by the slightly low sound of churning, delighted him.

 17. Jumping high up from far and proceeding windwards, a flock of timid spotted deer that had reached the forest and acquired charm on the departure of the clouds, stretched his curiosity.

 18. Lurking in the thick beds of white lotuses and the foam-covered sandy banks, the rows of royal swans (kalahasas), white like jasmine flowers, were detected only from their notes, delightful to the ear.

 19. (There was no water that did not have very beautiful lotuses, no lotusus that had no bee resting within, no bee that did not hum sweetly and no humming that did not captivate the mind.

तं यायजूकः सह भिक्षुमुख्यैस्तप:कुशाः शान्युबकुभहस्ताः ।
यायावराः पुष्पफलेन चाऽन्ये प्रानखैरस्य जगवर्चनीयम् ॥ २० ॥

विद्यामथैनं विजयां जय च रक्षोगणं क्षिप्तुमविक्षतास्मा ।
अध्यापिप गाधिसुतो यथावनिघातयिष्यन् युधि यातुधानान् ॥ २१ ॥

अयोधने स्थायुकमस्त्रजातममोघमभ्यर्णमहाहवाय ।
ववौ वधाय क्षणदाचरणां तस्मै मुनिः श्रेयसि जागरूकः ॥ २२ ॥

तं विप्रवशं कृतघातयत्ना यान्तं वने रात्रिचरी डुढौके ।
जिघांसुवेषं धृतभासुरास्त्रस्तां ताडकाख्यां निजघान र मः ॥ २३ ॥

अथाऽऽलुलोके तट हुतधूमकेतुशिखाञ्जनस्निग्धसमृद्धशाखम् ।
तपोवनं प्राध्ययनाभिभूतसमुच्चरच्चरुपतत्त्रिशिञ्जम् ॥ २४ ॥


 20. Habitual sacrificers, emaciated by penance and (carrying) jugs of propitiatory water in their hands, vagrant mendicants and others fit to be worshipped, paid homage, with flowers and fruits, to him (Rama) who was worth being worshipped by the the world.

 21. Thereafter, desirous of getting the demons killed, the son of Gadhi (Visvamitra) of unsoiled soul, taught him, in the prescribed manner, the magic spells (vidya-s), Jaya and Vijaya, (which had the potency) to kill hosts of demons.

 22. Watchful about his welfare, the sage gave him various unfailing missiles that could last in fighting, in view of the impending battle, in order to kill the demons

 23. A demoness who, on seeing the brahmins, made efforts to kill (them), reached him (Rama) who was walking across the forest. Having realised that she was intent to kill, Rama who wielded blazing missiles killed that demoness named Tadaka.

 24. Thereafter was seen the penance-grove wherein the luxuriant branches (of trees) were oily with the black soot from

क्षुद्रान जक्षुर्हरिणान् मृगेन्द्रा विनश्वसे पक्षिगणैः समन्तात् ।
नम्नम्यमानाः फलविसयेव चकाशिरे तत्र लता विलोलाः ॥ २५ ॥

अपूपुजन् विष्टरपाद्यमल्पेरातिथ्यनिष्णा वनवासिमुख्याः ।
प्रत्यग्रहीष्टां मधुपर्कमिमं तावसनादि क्षितिपालपुन ॥ २६ ॥

"बैत्याभिभूतस्य युवमवोढं मग्नस्य बभिभुवनस्य आरम् ।
हवींषि सम्प्रत्यपि रक्षतं’ तौ तपोधनैरित्थमभाघिषाताम् ।। २७ ।।

तान् प्रत्ययवीवय राघवोऽपि ‘‘अथेप्सितं प्रस्तुत कम धम्र्यम् ।
तपोमरुद्भिर्भवतां शराग्निः संधुक्ष्यतां नोऽरिसमिधनेषु’ ।। २८ ।।

प्रतटव वः कमें ततः प्रबलप्तेस्ते यज्ञियैर्द्रव्यगणैर्यथवत् ।
दक्षिण्यदिष्टं कृतमत्वजीनैस्तद्यातुधानैश्चिचिते प्रसर्पत् ।। २९ ।।


the flames of the fire in which oblations were offered and where the weet warbling of the birds was drowned in the loud chant (of the Vedas).

 25. Lions devoured not the poor deer ; confidence was entertained by the focks of birds all around; and the waving creepers there were resplendentlowering themselves down as if through a desire of giving away (their) fruits

 26. The chiefs of forest-dwellers, who were adepts in hospitality, honoured them with seats, water for washing their feet, and flowers ; those two princes accepted the seats and other things along with the madhuparka (offering of honey with other ingredients)

 27. You two have borne the burden of this world overpowered by the demons; now protect our sacrificial oblations too.” Thus were the two addressed by the ascetics.

 28. Thereupon Rama too replied to them : "Nowbegin the desired sacred rite. May the fire of our arrows be enkindled in the faggots in the form of the enemyby the winds of your penance.'

 29. Then, with collections of sacrificial materials, they commenced the rite according to prescription. Directed by the

अपिङ्गरूक्षोध्वं शिरस्यबलैः च शिरालजङ्गरिकूटदघ्नैः।
तत: क्षपार्ट: पृथुपिङ्गलाक्षीः खं प्रावृषेण्यैरिव चाऽऽनशेऽब्देः ॥ ३० ॥

अधिज्यचापः स्थिरबाहमुष्टिरुदञ्चिताक्षोऽञ्चितदक्षिणोरुः ।
ताँल्लक्ष्मणः सम्मतव (मजब जघान शत्रुषरमन्दकर्वी ॥ ३१ ॥

गाधेयविष्टं विरसं रसन्तं रामोऽपि मायाचणमस्त्रचुञ्चुः।
स्थास्तुं रणे स्मेरमुखो जगाव मारीचमुच्चैर्वचनं महार्थम् ॥ ३२ ॥

‘आत्मम्भरिस्स्यं पिशितैर्नराणां फले प्रहीन् हंसि वनस्पतीनाम् ।
शौवस्तिकत्वं विभवा न येषां व्रजन्ति तेषां वयसे न कस्मात् ॥ ३३ ॥

‘‘अद्भो द्विजान् देवयजीन् निहन्मः कुर्मः पुरं प्रेतनराधिवासम् ।
धर्मो ह्ययं दशरथे ! निजो नो नैवाऽध्यकारिष्महि वेबवृत्तं ” ॥ ३४ ॥


brahmins worthy of sacrificial fees and performed by persons fit to act as sacrificial priests, it was proceeding apace; (however, the fact) was known to the demons as well  30. Then, as if by clouds of the rainy season, the sky was pervaded by demons bearing slightly tawny, dry and erect hair on their heads, having sinewy shanks and wide yellow eyes and equalling the mountain summits (in size)

 31. With his bow strung, his arms and fists steady, his eyes raised upwards, his right thigh slightly contracted and his right shank well bent, Laksmana who had stainless arrows and who pulled (his bow) hard, killed them.

 32. Rama too, who was famous for his missiles, spoke, with a smiling face, loud words of great significance to Marica who was pointed out by the son of Gadhi (Visvamitra), was roaring hideously, and was notorious for his magic.

 33. Feeding yourself on the flesh of men, you kill those that take (i.e, eat, only) the fruits of plants. Why do you not pity them whose possessions do not last (even) for the morrow?

 34. Marica replied), ‘We eat the brahmins, kill those that sacrifice to the gods, and turn the city into an abode of dead

"धर्मोऽस्ति सत्यं तव राक्षसाऽयमन्यो व्यतिस्ते तु ममाऽपि धर्मः।
ब्रह्मद्विषस्ते । प्रणिहस्मि येन राजन्यवृतिर्थतकार्मुकषु "॥ ३५ ॥

इत्थंप्रवावं युधि सम्प्रहारं प्रचक्रतू रामनिशाविहारौ ।
तृणाय मरवा रघुनन्दनोऽथ बाणेन रक्षः प्रधनाग्निरास्थत् ॥ ३६ ॥

जग्मुः प्र सावं द्विजमानसानि द्यौर्वधुका पुष्पचयं बभूव ।
नित्र्यजमिज्या ववृते वचश्च भूयो बभाषे मुनिना कुमारः ॥ ३७ ॥

‘महीप्यमाना भवताऽतिमात्रं सुराध्वरे घस्मरजिस्वरेण ।
विवोऽपि वधायुधभूषणाया हृणीयते वीरवती न भूमिः” ॥ ३८ ॥

"बलिर्बबन्धे जलधिमं मन्थे जलेऽमृतं दैत्यकुलं विजिग्ये ।
कल्पान्तदुःस्था वसुधा तथोहे येनैष भारोऽतिगुरुनं तस्य ॥ ३९ ॥


men. For, Oh Son of Dasaratha, that is our duty. We are not at all authorised (entitled) to (perform) Vedic rituals."

 35. (Rama spoke to him again). Oh demon, truethis may be your duty. But, t, too, have another duty which runs contrary (to it), whereby, following the profession of a warrior and wielding the bow and arrows, have to kill you, the brahmin-hater.

 36. Conversing thus, Rama and the demon started ex changing blows in the fight. Then taking him as a (mere) blade of grass, the descendant of Raghu (Rama) banished the demon from the battle-field with an arrow

 37. The minds of the brahmins regained composure ; the sky became a showerer of heaps of flowers; the sacrifice proceeded without trouble and the prince was again addressed (these) words by the sage:

 38. Being honoured beyond limits by you, Oh vanquisher of cannibals, the earth, (nowpossessed of warriors, does not feel ashamed even before the heaven that has the adamant-weaponed (Indra) for its ornament.

 39. This burden (was) not too heavy for you by whom Bali was tied down (as Vamana), the ocean was churned (as the

इति ब्रुवाणो मधुरं हितं च तमाञ्जिहन् मैथिलयज्ञभूमिम् ।
रामं मुनिः प्रीतमना मखान्ते यशांसि राज्ञां निजिघृक्षयिष्यन् ॥ ४० ॥

इतः स्म मित्रावरुणौ किमेतो किमश्विनौ सोमरसं पिपासू ।
जनं समस्तं जनकाश्रमस्थं रूपेण तवोजिहतां नृसिह ॥ ४१ ॥

अजिग्रहत् तं जनको धनुस्तद्यनाववद् दैत्यपुरं पिनाकी ।
जिज्ञासमानो बलमस्य बाह्वोहं हंसन्नभाङ्क्षीद् रघुनन्दनस्तत् ॥ ४२ ॥

ततो नदीष्णान् पथिकान् गिरिज्ञानाद्यकान् भूमिपतेरयोध्याम् ।
वित्सुः सुतां योधहरंस्तुरङ्गव्यसर्जयन्मैथिलमर्यमुख्यः ॥ ४३ ॥


divine tortoise), the demon race was vanquished (as Mohini) and the earth standing in danger at the end of the aeon was sustained (as the Great Boar)."

 40. Speaking these sweet and beneficial words, the sage whose mind was pleased at the completion of the sacrifice (and) who desired to have the glories of kings surpassed, made that Rama go to the place of the sacrifice of the king of Mithila.

 41 . Are these Mitra and Varuna that are coming or are they the two Asvini-kumaras that have arrived, desirous of drinking Some juice ?’ -Those two excellent (lions among) men, made all the people residing in Janaka's hermitage doubt like this by (their) charm.

 42. Desirous of knowing the strength of his (Rama's) arm Janaka made him wield the bow wherewith the Pitaka-bearer (Siva) had struck down the city of the demon; the scion of Raghu, broke it, smiling

 43. Thereafter, desirous of giving away his daughter, the lord of the people of Mithila dispatched to Ayodhya, on horses that (usually) carried warriors, messengers conversant with the Trivers, expert travellers acquainted with the mountains, who would invite the King (Dasaratha)

क्षिप्रं ततोऽध्वन्यतुरङ्गयायी यविष्ठवद् वृद्धतमोऽपि राजा।
आख्यायकेभ्यः धृतसूनुवृत्तिरग्लानयानो मिथिलामगच्छत् ॥ ४४ ॥

वृन्विष्ठमात्रं वसुधाधिपानां तं प्रेष्ठमेतं गुरुवद् गरिष्ठम् ।
सदृङ्महान्तं सुकृताधिवासं बंहिष्ठकीतियशसा वरिष्ठम् ॥ ४५ ॥

‘त्रिवर्गपारीणमसौ । भवन्तमध्यासयलासनमेकमिन्द्रः ।
विवेकदृश्वस्वमगात् सू राणां’ तं मैथिलो वाक्यमिवं बभाषे ॥ ४६ ॥

हिरण्मयी शाललतेव जङ्गमा च्युता विवः स्थास्नुरिवाऽचिरप्रभा ।
शशाङ्कान्ते रधिदेवत कृति: सुता बदे तस्य सुताय मैथिली ॥ ४७ ॥

लब्धततो विश्वजनीनवृत्तिस्तामाहमनीनामुववोढ रामः ।
सद्रत्नमुक्ताफलभर्म भूष सम्बंहयन्तीं रघवर्यं लक्ष्मीम् ॥ ४८ ॥


 44. Then, having heard of the achievement of his son from the reporters, the King, though aged, quickly went to Mithila like the youngest of men, riding speedy horses and not feeling tired during the march.

 45. Equal in merit, the most famous (Janaka) worshipped him (Dasaratha), the most venerable of the lords of the earth, the dearest, the most magnanimous , equalling a preceptor, the great abode of merit and the supermost in fame, who had (just) arrived.

 46. ‘Getting (you) seated on one and the same seat (throne, you who have attained extreme supremacy over the three ideals (of worldly life), that Indra attained among the gods the position of one having discriminative foresight." The king of Mithila spoke these words to him (Dasaratha)

 47. (Janaka) gave to his son, his (own) daughter (Sita), the princess of Mithila, (who was), as it were, a moving golden creeper hanging from a tree, like a steady lightning flash fallen from the sky and whose form was like that of the presiding deity of moonlight.

 48 . Thereupon, Rama whose tendency was beneficial to the universe, married ( Sita ) whom he had won, who was

सुप्रातमासाबितसम्मवं तद्वदारुभिः संस्तुतमभ्ययोध्यम् ।
अश्वीयराजस्यकहास्तिक ढचमगात् सराज बलमध्वनीनम् ॥ ४९ ।॥

विशङ्कटो वक्षसि बाणपाणिः सम्पन्नतालद्वयसः पुरस्तात् ।
भीष्मो धनुष्मानुपजाघरनिरंति स्म रामः पथि जामदग्न्यः ॥ ५० ॥

उच्चैरसौ राघवमाहृतेवं धनुः सबाणं कुरु माऽऽ तियासीः ।
पराक्रमज्ञः प्रियसन्ततिस्तं नत्रः क्षितीन्द्रोऽनुनिनीषुरुचे ॥ ५१ ॥

अनेकशो निजतरजकस्त्वं पितृनताप्सीर्नुपरक्ततोयैः।
संक्षिप्य संरम्भमसद्विपक्ष काऽऽस्थाऽऽर्भकेऽस्मिस्तव राम ! रामे" ॥ ५२ ॥


beneficial to him, who had ornaments of excellent jewels, pearls and gold, and who was highly enhancing the glory of the descendants of Raghu .

 49. At the beautiful dawn, praised by the bards, the army that experienced great delight, affiluent with troops of horses, warriors and elephants, and capable of covering long distances, proceeded, along with the Kingto Ayodhya.

 50. On the way, (Parasurama), son of Jamadagni, broad in chest, with arrows in his hand, tall like a fullgrown palm tree, terrific, carrying a bow, his arms reaching down to his knees, approached Rama.

 51 . He loudly challenged the descendant of Raghu, Fix an arrow on this bow ; do not bypass me Conversant with (his) valour and fond of his (own) offspring, the humble King desirous of propitiating (him) spoke to him thus:

 52. You who have completely vanquished hosts of kings several times, propitiated (your) ancestors with the waters in the form of the blood of kings, control your wrath that has no adversary. What is your concern, Oh Parakurama , with this (child) Rama ?”

Bhatti-2

अजीगण वाशरथं न वाक्यं यदा स दपंण तवा कुमारः ।
धनुष्यं कफाद् गुरुबाणगर्भ लोकनलावी विजितांश्च तस्य ।। ५३ ॥

जिते नृपारो सुमनीमवन्ति । शब्दायमानान्यशनेरशङ्कम् ।
वृद्धस्य राज्ञाऽनुमतेर्बलानि जगाहिरेऽनेकमुखानि मार्गान् ॥ ५४ ॥

 अथ पुरुजवयोगाम्मेदयद् दूरसंस्थं ववयवतिरयेण प्राप्तमुर्वीविभागम् ।

 क्लम रहितमचेतन्नीरजीकारितक्ष्मां बलमुपहितशोभां तूर्णमायावयोध्याम् ॥ ५५ ॥

 इति भट्टिकाव्ये सीतापरिणयो नाम द्वितीयः सर्गः ॥


 53. When, through haughtiness, he did not take heed of Dasaratha's words, the prince drew fully the bow, having a strong arrow (fixed) in it and shattered the (spiritual) world won by him (through penance).

 54. The adversary of the kings having been vanquished, the troops, feeling delighted in their minds, shouting aloud dauntlessly, facing diversely, plunged into the roads with the permission of the old King.

 55. Afterwards bringing far of places near by re . sorting to great speed, and leaving far of the stretches of the earth that had been reached, by their excessive speed, the army, free from fatigue, quickly and unknowingly reached Ayodhya wherein the grounds had been cleared of dust and decorations arranged.

Here ends Canto Two named

MARRIAGE WITH STITA

वधन संख्ये पिशिताशनानां क्षत्रान्तकस्यभिभवेन चैव ।
अढचक्रभविष्णुयं शस कुमारः प्रियंभविष्णुनं स यस्य नाऽऽसीत् ।। १॥

ततः सुचेती।कृतपौरभु यो राज्येऽभिषेक्ष्ये सुतमित्यनीचैः ।
आघोषयन् भूमिपतिः समस्तं भूयोऽपि लोकं समनीचकार ॥ २ ॥

आबिक्षवादीप्तकृशानुकल्पं सहसनं तस्य सपादपीठम् ।
सन्तप्तचामीकरवल्गुवर्न विभागविन्यस्तमहार्घरनम् ।। ३ ।।

प्रास्थापयत् पूगकृतान् स्वपोषं पुष्टन् प्रयत्नाद् वृढगात्रबन्धान् ।
सभर्म कुम्भान् पुरुषान् समन्तात् पत्काषिणस्तीर्थजलार्थमाणु ॥ ४ ॥


NOW CANTO III

 1. There was none to whom prince (Rama), becoming eminent in fame through the killing of the demons in battle and defeating the destroyer of kings (Parasurama), did not endear himself.

 2. Loudly announcing thusI shall coronate my son (as) the king," King (Dasaratha) who had (previously also) pleased the minds of the citizens and servants, now, once again made the minds of the people joyous.

 3. And (he) ordered for him (Rama), along with a foot- rest, a throne resembling blazing fire (in resplendence), having beautiful diamonds, charming like molten gold and having highly valuable jewels studded on (its) parts.

 4. And, for holy waters, he got hurriedly dispatched all around, men who were formed into groups and who were fostered with effort on his own riches, whose limbs had a firm build, who were walking on foot and had golden potes.

19

उस्प्रचक्षुर्नगरस्य मागन् िध्वजान् बबन्धुमुमुचुः खधूपान् ।
विशश्च पुष्पैश्चकर्वचित्रैरर्थेषु राज्ञा निपुणा नियुक्ताः । ५ ॥

मातामहवासमुपेयिवांसं मोहादपृष्ट्वा भरतं तदानीम् ।
तस्केकयी सोडुमशक्नुवान ववार रामस्य वनप्रयाणम् ॥ ६ ॥

कर्णेजपेहतराज्यलोभा स्त्रैणेन नीता विकृति लघिम्ना ।
रामप्रघासे व्यमुशन वर्षे जनापवाद सनरेन्द्रमृत्युम् ।। ७ ॥ ।

वसूनि वेशांश्च निवर्तयिष्यन् रामं नृपः सद्भिर्माण एव ।
तयाऽऽवजने भरताभिषेको विषाव शङ्कुश्च मतो निचखने ॥ ८ ॥

ततः प्रविश्वाजयिषुः कुमारमाविक्षवस्याऽभिगमं वनाय ।
सौमित्रि सीतानुचरस्य राजा सुमन्त्रनेत्रेण रथेन शोचन् ॥ ९ ॥


 5. Experts appointed by the king on various assignments got the city roads properly sprinkled, hoisted banners, fumigated the sky with frankincense and strewed the quarters with multi coloured flowers.

 6. Unable to tolerate that, Kekayi, through infatuation, without consulting Bharata who had at that time gone to his maternal grandfather's residence, chose (a boon, being Rama's departure to the forest

 7. Greed for the kingdom, introduced into her by secret tale-bearers, and driven to perversity by womanish meanness, she did not think of the guilt of censure from the people, together with the death of the king (inherent) in the banishment of Rama.

 8. The desire for the retention (lit, return) of Rama by promising (her) riches and regions by the king was ignored by her and the dart of grief (in the form of) the coronation of Bharata was implanted into his heart.

 9. Then, willing to send Rama into exile, the bewailing king ordered his despatch to the forest, with Laksmana and Sita as his followers, in a chariot having Sumantra for its driver.

केचिनिनिन्दुनृपमप्रशान्तं विचुक्रुशुः केचन सास्त्रमुच्चैः ।
ऊचुस्तथाऽऽन्ये भरतस्य मायां धिक्केकयीमित्यपरो जगव ।। १० ॥

गतो वनं श्वो भवितेति रामः शोकेन देहे जनताऽऽतिमात्रम् ।
धीरास्तु तन्न च्युतमभ्यवोऽन्ये दधुः कुमारानुगमे मनसि ॥ ११ ॥

प्रस्थास्यमानावुपसेदुषस्तो शोशुच्यमानानिबमूचतुस्तान् ।
‘‘कि शोचतेहाऽयुवये बताऽस्मान् नियोगलाभेन पितुः कृतार्थान् ।। १२ ।।

असृष्ट यो यश्च भयेष्वरक्षीत् यः सर्वे वाऽऽस्मानपुषत् स्वपोषम् ।
महोपकारस्य किमस्ति तस्य तुच्छेन यानेन वनस्य मोक्षः ॥ १३ ॥

विद्युस्प्रणाशं स वरं प्रणष्टो यद्वोध्वं शोषं तृणबद् विशुष्कः ।
अथं दुरापे किमुत प्रवासे न शासनेऽवस्थित यो गुरूणाम् ॥ १४ ॥


 10. Some censured the listless king, some lamented aloud with tears, others talked about the fraud of Bharata, (while) still another said, "Fie upon Kekay."

 11 . To the forest tomorrow will Rama be gone." Thus some people chafed (lit. burnt) beyond limit through grief, while other courageous ones, who gave up grief, set their minds to follow the prince.

 12. About to set out, the two (Rama and Laksmapa) spoke to those that were lamenting continuously. Coming near (they consoled) them thus : "Oh ! how strange ! Why do you , in this good fortune, lament for us who are content to receive our father's command.

 13. ‘‘Is reciprocation of our heavy obligation to him who begot us, always protected us in calamities and nourished us on his own wealth, (possible) by (our) worthless departure to the forest ?

 14. He had better perish like a lightning flash or get parched up standing erect, (he) who did not abide by the command of his father regarding even an object hard to be secured. What then of (mere) exile ?

परा निवर्तध्वमिति न्यगावीत तातस्य शोकापनुबा भवेत ।
मा वर्शताऽन्यं भरतं च मत्त’ ‘निवर्तयेत्याह रथं स्म सूतम् ॥ १५ ॥

ज्ञात्वेङ्गिते गंस्वरतां जनानामेकां शयित्वा रजनीं सपौरः ।
रक्षन् बनवासकृताद्भयात् तान् प्रातश्छलेनाऽपजगाम रामः ॥ १६ ॥

अस्राक्षुरस्त्रं करुणं रुवन्तो मुहुर्मुहुर्यश्वसिष्ठ कवोष्णम् ।
हा रम ! हा कष्ट मिति ब्रुवन्त: परामुखैस्ते न्यवृतन् मनोभिः ॥ १७ ॥

सूतोऽपि गङ्गासलिलैः पवित्वा सहाश्वमात्मानमनल्पमन्युः।
ससीतयो राघघयोरधीयन् श्वसन् कदुष्णं पुरमाविवेश ।। १८ ॥

प्रतीयसा पूर्ववृशे जनेन द्यौर्भानुशीतांशुविनाकृतेव ।
राजन्यनक्षत्रसमन्विताऽपि शोकान्धकारक्षतसर्वचेष्टा ॥ १९ ॥


 15. Return, citizens, said (Rama). Be the removers of father's grief ; and do not look upon Bharata as different from me.” “‘Turn the chariot (towards the forest), thus he addressed the charioteer.

 16. Having known, from their indicative jestures, the intention of the people to accompany him and having slept in the company of the citizens for one night, (thus) protecting them from the dangers caused by residence in a forest, Rama left at dawn, by (resorting to) a trick.

 17. Wailing piteously, they (the citizens) shed tears, repeatedly heaved hot sighs (and) saying, ‘‘Alas, Oh Rama ! Alas !, " they returned (to Ayodhya) with reluctant minds.

 18. Having cleaned himself and the horses with the waters of the Gangas, the charioteer, too, whose grief was not the less, entered the city regretfully remembering the two descendants of Raghu and Sita and heaving hot sighs.

 19. On returning, was seen by the people the city resembling the sky bereft of the Sun and the Moon, devoid of all activity due to the darkness of grief, though endowed with stars in the form of warriors.

विलयय रामेण विना सुमन्तुमच्योष्ट सत्त्वान्नृपतिश्च्युताशः।
मधूनि नैषीद्वघलिपन गन्धैर्मनोरमे न व्यवसिष्ट वस्त्रे ॥ २० ॥

आसिष्ट नैकत्र शुच ध्यरंसीत् कृताकृतेभ्यः क्षितिपालभाग्भ्यः ।
स चन्दनोशीरमृणालदिग्धः शोकग्निनाऽगाद् द्युनिवासभूयम् ॥ २१ ॥

विचुक्रुशुर्भूमिपतेर्महिष्यः, वेशीतलुलुङचुः स्ववपूंषि जघ्नुः ।
वि भूषणान्युन्सुमुचुः, क्षमायां पेतुर्बभञ्जुवलयानि चैव ॥ २२ ॥

ताः सान्वयन्ती भरतप्रतीक्षा तं बन्धुता न्यक्षिपवाशु तले ।
लूतांश्च राजात्मजमानिनीषुः प्रास्थापयन् मन्त्रिमतेन यूनः ॥ २३ ॥

सुप्तो नभस्तः पतितं निरीक्षाञ्चक्रे विवस्वन्तमधः स्फुरन्तम् ।
आख्य वसन् मातृकुले सखिभ्यः पश्यन् प्रमावं भरतोऽपि राज्ञः ॥ २४ ॥


 20. On seeing Sumantra without Rama, the king whose hope was gone, swerved from his (natural) courage. He desired not for wines, did not anoint (himself) with scented unguents and did not put on attractive garments.

 21. He would not sit at one place, and through grief, (he) became indifferent to the royal tasks, whether done or undone; (though) anointed with sandalkhus and lotusstalk (juice), he passed away into the state of the heaven-dwellers.

 22. The Queens of the king wailed aloud, tore off (their) hair, struck (their) bodies, pulled off (their) ornaments, fell on the ground and even broke their bracelets.

 23. Consoling them and waiting for Bharata, the kinsmen hastily placed him (Dasaratha) in oil and, desirous of fetching the son of the Kingdespatched, with the consent of the ministers, young messengers.

 24. Living in his maternal abodeBharata also saw, ( while ) asleep, the sun fallen from the sky and shooting downwards; sensing danger to the King, he told (so) to his friends.

अशिश्रवस्मास्ययिकं तमेश्य दूता यवाऽऽर्थ प्रयियासयन्तः ।
ऑहिट जाताजिहिषस्तदासावुत्कण्ठमानो भरतो गुरूणाम् ॥ २५ ॥

बन्धूनशष्टि समाकुलस्वादासेदुषः स्नेहवशादपायम् ।
गोमायुसारङ्गगणश्च सम्यङ् नाऽयासिषुर्भासस रासिषुश्च ॥ २६ ॥

स प्रोषिवानेत्य पुरं प्रवेक्ष्यन् शुश्राव घोषं न जनौघजन्यम् ।
प्राकर्णयामास न वेदनादान् न च चोपलेभे वणिजां पणायान् ॥ २७ ॥

चक्रन्दुरुच्चैर्युतं समेत्य तं मातरोऽभ्यर्णमुपागतस्राः ।
पुरोहितामात्यमुखश्च योधा विवृद्धमन्युप्रतिपूर्ण मस्याः ॥ २८ ॥

विवृक्षमाणः परितः ससीतं रामं यदा नैक्षत लक्ष्मणं च ।
रो रुद्यमानः स तवाऽऽश्यपृच्छद् यथावदाख्यन्नथ वृत्तमस्मै ॥ २९ ॥


 25. When, having arrived and desirous of making him start, the messengers did not communicate to him the disastrous fact, Bharata, in whom the desire to start was born, departed, anxiously remembering (bis) elders

 26. Being distressed on account of the influence of affection, he suspected his kinsmen to have fallen into calamity; herds of deer and jackals did not cross him auspiciously but yelled horridly.

 27. Having reached (Ayodhya), he who had stayed away for long and (was nowentering the city, did not hear any commotion emanating from the streams of people. Nor did he hear the chanting of the Vedasand he did not perceive any profit to (or mutual enquiries amongst) the traders.

 28. Having joined him who had sat down, the mothers and the warriors headed by the priests and ministers, to whom tears had come and whose veins in the nape had swollen through intensified grief, wept aloud for the King

 29. When, desirous of seeing Rama along with Sita and Laksmana, he did not see them around, then, weeping incessantly he enquired of them ; thereupon they narrated to him the happening just) as it had taken place.

आबद्धभीमभुकटीविभट्टः । शेश्वीयमानारुणरौद्रनेत्रः।
उच्चे रुपालब्ध स केकयीं च शोके मुहुश्चाऽविरतं स्यमासीत् ॥ ३० ॥

‘‘नृपात्मजौ चिक्लिशतुः ससीतौ, ममार राजा, विधवा भवस्यः ।
शोठ्या वयं, भूरनृपा, लघुत्वं केकय्युपतं बत ! बह्वनीम्” ॥ ३१ ॥

'नं तमतं मस्कीमिति ब्रुवाणः सहस्रशोऽसौ शपथानशष्यत् ।
उद्दश्यमानः पितरं स रामं लुठयन् सशोको भुवि रोरुवाबान् ॥ ३२ ॥

तं सुस्थयन्तः सचिव नरेन्द्रं दिधक्षयन्तः समुद्वहुरारात् ।
अन्याहुतिं हावयितुं सविप्रांश्चिचीषयन्तोऽ४घरपात्रजतम् ॥ ३३ ॥

उवक्षिपन पटबुकूलकेतूनवावयन् वेणुमृदङ्गकांस्यम् ।
कम्बैश्च तारानधमन् समन्तात् तथाऽऽनयन् कुङ्कुमचन्दनानि ॥ ३४ ॥


 30. He, whose eyebrows were knit in a terrific frown and whose red and fierce eyes were extremely swollen, loudly abused Kekayi again and again, and plunged into continuous grief.

 31. The two princes, accompanied by Sita have suffered; the King has expired; you (are) widows; we (are) pitiable ; the earth (is) kingless; alas, the first mean (strategy) of Kekayi has entailed manifold disasters."

 32. "This idea is not mine." Thus saying he (Bharata) swore thousands of oaths; loudly crying for his father and Rama, and wallowing on the ground he wept and wept (continuously)

 33. Putting him at ease, desirous of cremating the King and intent upon collecting the various utensils for having the last oblation offered, the ministers, together with the brahmins, had (the king's body) carried not very far.

 34. They hoisted banners of silken cloth, played on flutes, drums and bell-metal gongs, blew high-pitched conchs and also scattered saffron and sandalwood all around

श्रोत्राक्षि नसाघव सरुवमं कृत्वाऽऽजिने प्राक्शिरसं निधाय ।
संचित्य पात्राणि यथाविधानमृत्विग्जुहाव ज्वलितं चिताग्निम् ॥ ३५ ॥

कृतेषु पिण्डोदक सञ्चयेषु हित्वाऽऽभिषेकं प्रकृतं प्रजाभिः ।
प्रयनिनीषवनयेन रामं प्रायादरण्यं भरत सपौरः ॥ ३६ ॥

शीघ्रायमाणैः ककुभोऽश्नुवानैर्जनैरपन्थानमुपेत्य त: ।
शोकादभूषेरपि भश्चकासाञ्चकार नागेन्द्ररथाश्वमिश्रीः ॥ ३७ ॥

उच्चियिरे पुष्पफलं वनानि सस्नुः पितृन् पप्रिपुरापगासु ।
आरेडरिस्वा पुलिनान्यशठं छायां समाश्रिस्य विशअमुश्च ॥ ३८ ॥

सम्प्राप्य तीरं तमसापगाया गङ्गाम्बुसम्पर्कविशुद्धिभाजः ।
विगाहितुं यामुनमम्बु पुण्यं ययुनिरुद्धश्रमवृत्तयस्ते ॥ ३९ ॥


 35. Having made his (Dasaratha's) ears, eyes, nose and mouth full of gold, having laid him head eastwards on a deer skin, and having arranged the utensils according to relevant rites, the chief officiating priest offered oblations in the ignited funeral fire

 36. When the oblations of rice-balls and water (had been offered), and the collection of bones had been doneBharata desirous of bringing Rama back, proceeded in humility, along with the citizens, to the forest, after setting aside the coronation suggested by the subjects.

 37. The earth began to glitter with people proceeding hastily, pervading the quarters, trailing along after spilling over to non-roads, mingled with big elephants, chariots and horses though (they were) void of ornamens on account of mourning.

 38. They (the peopleplucked flowers and fruits from the forests, took bath and propitiated the manes in the rivers and going fearlessly to the sandy banksconversed (among themselves) and rested, taking shelter in the shadow.

 39. Having reached the bank of the Tamasa river that had attained special purity through contact with the waters of the

ईयुर्भरद्वाजमुनेनिकेतं यस्मिन् विशश्रम समेत्य रामः।
च्युताशनायाः फलवद्भूित्या व्यास्यन्युवन्यां शिशिरैः पयोभिः ॥ ४० ॥

वाचंयमान् स्थण्डिलशायिनश्च युयुक्षमाणाननिशं मुमुन् ।
अध्यापयन्तं विनयात् प्रणेमुः पद्म भरद्वाजमुनि सशिष्यम् ॥ ४१ ॥

आतिथ्यमेभ्यः परिनिविवप्सोः कल्पद्रु मा योगबलेन फलः।
धामप्रथिम्नो नदिमान्वितानि वासांसि च द्राघिमवन्त्युम्नहुः ॥ ४२ ॥ ॥

प्रज्ञां प्रतीष्टविनयादुपास्थुर्जगुः सरागं ननृतुः सहावम् ।
सविभ्रमं नेमुरुदारमूचुस्तिलोत्तमाद्य वनिताश्च तस्मिन् ॥ ४३ ॥

वस्त्रान्नपानं शयनं च नाना कृत्वाऽऽवकाशे रुचिरं प्रयतृप्तम् ।
तान् प्रतिमानाह मुनिस्ततः स्म ‘निबद्ध्वमाध्वं पिबताऽत्त शेध्वम् ॥ ४४ ॥


Ganges, theyin whom the advent of fatigue had been checked, went ahead to take a dip in the sacred water of the Ganges

 40. (They) went to the hermitage of Bharadwaja to which Rama had gone and rested. And, with (their) hunger removed through the luxuriance of fruit-trees, they quenched (their) thirst with the cool water.

 41. Walking on foot, they bowed to sage Bharadwaja and his pupils, with modesty, Bharadwaja who was teaching, day and night, those that controlled their speech, slept on bare ground, desired to practise yoga and wished for salvation

 42. Through the power of concentrated meditation of that reservoir of lustre who was desirous of offering hospitality to them, the wish-yielding trees bore fruit and produced clothes possessing softness and length.

 43. And, there, Tilottama and other damsels accepted his orders, humbly waited upon him, sang in musical melodies, danced with jesticulations, bowed gracefully and spoke courteously.

 44. Having kept ready, at various places, clothes, food, drinks and bedstastefully arranged, the delighted sage then told then, ‘‘War, eat, drink and sleep."

ते भुक्तवन्तः सुसुखं वसित्वा वासांस्युषित्वा रजनीं प्रभाते ।
घृतं समध्वा रथवाजिनागैर्मन्दाकिनीं रम्यवनां समीयुः ॥ ४५ ॥

वैखानसेभ्यः धृतरासवार्तास्ततो विशिञ्जानपतत्त्रिसङ्गम् ।
अत्रंलिहानं । रविमार्गभङ्गमानं हिरेऽह्नि प्रति चित्रकूटम् ॥ ४६ ।।

दृष्ट्वोर्गुवानान् ककुभो बलौघान् वितत्य शाहु कवचं पिनह्य।
तस्थौ सिसंग्रामयिषुः शितेषुः सौमित्रिरक्षिधृत्रमुज्जिहानः ॥ ४७ ॥

शुक्लोत्तरासङ्गभूतो विशस्त्रान् पावे : शनैरापततः समन्युन ।
मोहिष्ट तान् वीतविरुद्धबुद्धन् विवन्विधून् दाशरथिः स्ववर्णान् ॥ ४८ ॥

समूलकाषं चकष रुवन्तो रामान्तिकं ब्रूहितमन्युवेगाः ।
आवेदयन्तः क्षितिपालमुच्चैःकारं मृतं रामवियोगशोकात् ॥ ४९ ॥


 45. They ate with delight; having put on the garments and stayed overnight, taking hastily to the road by chariots, horses and elephants, at day-break, they reached the Ganges having charming woods (on its banks)

 46. Having heard the news about Rama from the hermits, they thence proceeded towards the Citrakuta mountain which had flocks of chirping birds, whose summit scratched the sky, (constituting, as it were) an obstacle on the path of the sun.

 47. On seeing the streams of army fooding the quarters, having stretched his bow and put on his armour, the son of Sumitra who had sharp arrows and who was desirous of fighting stood (ready), raising his eyes and eyebrows.

 48. The son of Dasaratha (Rama) inferred these (armies) that bore white upper garments, ( carrying ) no weapons , approaching slowly on foot and were full of grief, to be his own partisans, devoid of adverse motives and desirous of saluting (him).

 49. Weeping, with the tempo of their grief accelerated, and reporting vociferously that the King was dead an account of the grief of separation from Rama, they scratched the ground around Rama so that they (seemed to have) dug (the earth) to its very roots.

चिरं रुबिस्वा करुणं सशब्दं गोत्राभिधायं सरितं समेत्य ।
मध्येजलाद् राघवलक्ष्मणाभ्यां प्रत्तं जलं द्वघञ्जलमन्तिकेऽपाम् ॥ ५० ॥

‘‘अरण्ययाने सुकरे पिता मा प्रायुङ्क्त राज्ये बत दुष्करे स्वाम् ।
मा गाः शुचं धीर ! भर वहाऽसुमाभाषि रामेण वचः कनीयान् ॥ ५१ ॥

‘कृतो भृती वृद्ध मतेषु धीमांस्त्वं पैतृकं चेद् वचनं न कुर्याः।
विच्छिद्यमानेऽपि कुले पंरस्य पुंसः कथं स्याबिह पुत्रकाम्या ॥ ५२ ॥

अस्माकमुक्तं बहु मन्यसे चेद्यदीशिषे त्वं न मयि स्थिते च ।
जिहृष्यतिष्ठन् यवि तातवाक्ये, जहीहि शङ्ग, व्रज शाधि पृथ्वीस् ॥ ५३ ॥

‘वृद्धौरसां राज्यधर प्रयोढं कथं कनीयानहमुत्सहेय ।
मा मां प्रयुक्थाः कुलकीतलोपे” प्राह स्म रामं भरतोऽपि धम्यंम् ॥ ५४ ॥


 50. Having wept for long, piteously and loudly, and (then) having gone to the river and (dipped) in the midstream, water was offered, near the waters, by Rama and Laksmana (in oblation) with the cavity of the joined palms, after uttering (Dasaratha's) name.

 51. Father ordained me for going to the forest which was easy to do. Alas, he appointed you for administration which is difficult to carry on . Oh courageous one, do not attain grief ; bear this burden." The younger brother (Bharata) was addressed by Rama with these words.

 52. Accustomed to listening to and acting upon the ideas of the elders and possessed of intelligence, if you do not carry out the paternal order, how then would there arise in this world the desire in any other person, for a son even if the family were to become extinct ?

 53. If you regard our opinion highly, if you do not (wish to prevail while I exist, if you are ashamed of not abiding by the father's words, then give up fear, go back and rule the earth,’” (said Rama )

 54. ‘‘How could I, the younger, dare to bear the yoke of the kingdom, fit to be borne by the eldest, legitimate son ?

‘‘ऊर्जस्वलं हस्तितुरङ्गमेतदमूनि रत्नानि च राजभाञ्जि ।
राजन्यकं चेतवहं क्षितीन्द्रस्त्वयि स्थिते स्यामिति शान्तमेतत् ॥ ५५ ॥

 इति निगदितवन्तं राघवस्तं जगाव ‘‘ब्रज भरत ! गृहीत्वा पादुके त्वं मदीये ।

 च्युत निखिलविशः पूज्यमानो जनौघं: सकलभुवनराज्यं कारयाऽस्मन्मतेन ॥ ५६ ॥

 इति भट्टिकाव्ये रामप्रवासो नाम तृतीयः सर्गः ॥


Do not ordain me for the destruction of the family reputation." To Rama, Bharata too spoke (these) dutiful (words).

 55. ‘‘These mighty troops of elephants and horses, these jewels worthy of a king and this host of warriors (to be mine) and I to become the king while you are alive, this (view) has to stop" (added he.

 56. To him who spoke thus, Rama said, "You return, taking with you my sandals. Freed from all doubts and being respected by streams of people, carry on the administration of the whole world at our behest.'"

Here ends canto III named

THE EXILE OF RAMA

निवृत्ते भरते धीमानने रामस्तपोवनम् ।
प्रपेदे पूजितस्तस्मिन् दण्डकारण्यमीयिवान् ॥ १ ॥

अटटघमानोऽरण्यान ससीतः सहलक्ष्मणः ।
बलाद् बुभुक्षुणोत्क्षिप्य जने भीमेन रक्षसा ॥ २ ॥

अवाक् शिरसमुपावं कृतान्तेनाऽपि बुवं मम् ।
भङ्क्त्वा मुजो विराधाख्यं तं तो सुवि निचखनतुः ॥ ३ ॥

अहिषातां रघुध्यानौ शरभङ्गाश्रमं ततः ।
अध्यासितं धिया ब्राह्मञ्च शरण्यं शरणैषिणाम् ॥ ४ ॥

पुरो रामस्य जुहवाञ्चकार ज्वलने वपुः।
शरभङ्गः प्रविश्याऽऽरात् सुतीक्ष्णसुनिकेतनम् ॥ ५ ॥


NOW CANTO IV

 1. When Bharata had gone back, the wise Rama repaired to the penance-grove of Atri. (After having been) honoured there, he went to the Dandaka forest.

 2. Wandering extensively through that vast forest, along with Sita and Laksmana, Rama, having been picked up, was carried away by a ferocious hungry demon.

 3. Having broken his arms, the two (Rama and Laksmana) buried in the ground, that (demon), whose name was Viradha, whose head was downwards and feet lifted up, and who was difficult to be subdued even by the God of Death (Yama).

 4. Thereafter, the two best of Raghus proceeded to the hermitage of Sarabhaiga, which was the abode of Vedic (i.e., spiritual) glory and the refuge for those who desired shelter.

 5. Having pointed out the nearby resort of sage Sutikspa, Sarabhaiga, sacrificed his body in fire, in the presence of Rama.

31

“ययं समेधयथेत्यस्मिन्नासिष्महि वयं वने ।
दृष्टः स्थ स्वस्ति वो यामः स्वपुण्यविजितां गतिम् ॥ ६ ॥ ।

तस्मिन कृशानुसाव् भूते सुतीक्ष्णमुनिसन्निधौ ।
उवास पर्णशालायां भ्रमन्ननिशमाश्रमान् ॥ ७ ॥

वनेष बासतेयेष निवसन् । पर्णसंस्तरः ।
शय्योश्थायं मृगान् विध्यन्नातिथेयो विचक्रमे ।। ८ । ।

ऋग्यजुषमधीयानान् सामन्यांश्च समर्चयन् ।
बुभुजे देवसारकुवा • शल्यमुख्यं च होमवान् ।। ९ ।।

वसनस्तन्त्रकनिभे सर्वाङ्गणे / तरुवचौ ।
काण्डीरः खाणिकः शाङ् रक्षन् विप्रांस्तनुत्रवान् ॥ १० ॥


 6. (At the time of sacrificing himself, Sarabhanga said to Rama) : ‘‘We resided in this forest (expecting) that you would arrive; (now) you have been seen; farewell to you ; we depart to the status earned by our own religious merit."

 7. When the (sage Sarabhaiga) had been reduced to ashes by fire, (Rama) lived day and night in a cottage of leaves in the neighbourhood of sage Sutiksna.

 8. Residing in habitable forests, that hospitable (Rama) having a bed of leaves, after getting out of the bed wandered about shooting wild beasts.

 9. Paying homage to sages that were reciting *ks and yajes and those who were experts in the samans, Rama performing (daily) sacrifices, ate after offering to the Gods meat cooked on a spit and in a pan.

 10. Wearing a pair of bark-garments that resembled new unbleached pieces of cloth and which covered the whole body, wielding a sword, bow and arrows, wearing an armour and protecting the brahmins,

हित्वाऽऽशितङ्गवीनानि फलैर्येष्वाशितम्भवम् ।
तेष्वसौ । बर्वकारिर्वनेष्वानश्न निर्भयः ॥ ११ ॥

जातीनव्यालवीप्रास्त्र सुस्वनः परिपूजयन् ।
पर्षद्वलान् महाब राट नेकटिकाश्रमम् ॥ १२ ॥

परेद्यध्यद्य पूर्वेद्युरन्येद्युश्चापि चिन्तयन् ।
मुनीन्द्राणां ण प्रियम्भावुकतामगात् ॥ १३ ॥

प्रातिष्ठद्गु जपन् सन्ध्यां प्रक्रान्तामायतीगवम् ।
प्रातस्तरां पतत्रिभ्यः प्रबुद्धः प्रणमन् रविम् ॥ १४ ॥

बवृशे पर्णशालायां राक्षस्याऽऽभीकयाऽऽथ सः ।
भायखें तमवज्ञाय तस्थे सौमित्रयेऽसकौ ॥ १५ ॥


 11 . —that dauntless enemy of the beasts of prey, shifted to forests that could provide satiety with fruit, after having deserted woodlands that were already grazed by the cattle.

 12. Along with excellent brahmins (he, whose missiles blazed against the savage beasts that killed the labourers, wandered to the neighbouring hermitages (graced) with an assembly of Vedic scholars, paying homage to the performers of Soma sacrifices.

 13. Thinking about the prosperity and adversity of excellent sages, for tomorrow, today, yesterday and (all) other days too, (he) came to be dear (to them).

 14. (He) who got up at dawn earlier than the birds, recited (the gayatri mantra being the prayer to the dawn bowing to the sun from the time of the arrival of the cows for milking (in the stable) till they had been milked.

 15. Then he was seen in the leaf-cottage by a voluptuous demoness. Disregarding him, who had married a wife, that contemptible (demoness) waited covetingly upon Laksmana.

Bhatti-3

वधाना बलिभं मध्यं कर्णजाहविलोचना ।
वाकवचेनाऽतिसर्वेण चन्द्रलेखेव पक्षतौ ॥ १६ ॥

सुपाद् द्विरदनासोर्युदुपाणितलाङ्गुलिः।
प्रथिमनं दधानेन जघनेन घनेन सा ॥ १७ ॥

उन्नसं वधती वषत्र शुद्ध बल्लोलकुण्डलम् ।
कुर्वाणा पश्यतः शंयून् स्रग्विणी सुहसामना ॥ १८ ॥

प्राप्य चञ्चूर्यमाणाऽस पतयन्ती रघूस मम् ।
अमत प्रार्थयाञ्चके प्रियाकत प्रियंवदा ॥ १९ ॥

‘‘सौमित्रे ! मामुपायंस्थाः कषामिच्छुर्वशंवदाम् ।
स्वभोगीन । सहचरीमशङ्कः पुरुषायुषम् ॥ २० ॥


 16. Bearing a waist having folds, her eyes stretching upto the root of the ears, with her voice and skin surpassing everything else, and resembling the crescent of the moon at the beginning of the (bright) fortnight,

 17. -shewhose legs were well-shaped, whose thighs resembled the trunk of the elephant, whose palms and fingers were delicate and whose solid buttocks possessed massiveness.

 18 . –(she stood) carrying a face with a prominent nose, clean teeth and dangling ear-rings, wearing a chaplet, with a sweet smile on her face and causing the onlookers to feel delighted.

 19. Having approached (Laksmana), the best of Raghus, that sweetspeaking, lustful one, frolicking in an abominable manner, praised him (thus), towards making him favourable (to her).

 20. ‘‘Oh son of Sumitra, desirable and fearless, accept me, for your wife, me who am pining (for you), (who am) at your command, good for pleasure and a (willing) partner for the duration of a man's life.'

तामुवाच सं°गौष्ठीने वने स्त्रीपुंसभीषणे ।
असूयंम्पश्यरूपा छ त्वं किमभीरुररायंसे ॥ २१ ॥

मानुषानभिलक्ष्यन्ती रोचिष्णुविव्यधमणी ।
स्वमप्सरायमाणेह स्वतन्त्राः कथमञ्चसि ॥ २२ ॥

उग्रम्पश्याकुलेऽरण्ये शालीनत्वविवजत।
कामुकप्रार्थनापट्वी पतिवत्नी कथं न वा ॥ २३ ॥

राघवं पर्णशालायामिच्छाऽनुरहसं पतिम ।
यः स्वामी मम कान्तावनौपकणकलोचनः ॥ २४ ॥

वपुश्चान्दनिकं यस्य कार्णवेटिकिकं मुखम् ।
संग्रामे सर्वकर्माण पाणी यस्यौपजानुकौ ॥ २५ ॥


 21. He told her, In (this) forest (which was once) the site of a cowpen, (but now) terrific for women and men, why do you, fearless and having a form unseen (even) by the sun, wander wantonly ?

 22. Pining for human males , shining, possessing divine . characteristics, appearing like a celestial damsel and self-willed, how (is it that you wander about ?

 23. Or, how (is it that) in this forest, infested with ferocious animals, you, devoid of modesty, and adept in soliciting a lover, are not having a husband ?

 24. In the cottage of leaves, solicit Rama in privacy, for your husband, Rama who is my master, who has a wife and whose eyes stretch upto the ears,

 25.—'and whose body is perfumed with sandal, whose ears are adorned with ear-rings, and whose arms, are adepts in all activity in the battle, and reach upto (his) knees;

बद्धा दुर्बलरक्षार्थमसिथैनौपनीविकः।
यश्चापमाश्मनप्रख्यं सेषु धत्तेऽन्यदुर्वहम् ॥ २६ ॥

जेता यशदुहां सद्वये धर्मसन्तानसूवं ने ।
प्राप्य वार गवाणां यं मुनीनामभयं सचा ॥ २७ ॥

ततो वावृत्यमानाऽसौ रामशालां न्यविक्षत ।
‘ममपायंस्त रामेति’ वदन्ती सादरं वचः ॥ २८ ॥

‘‘प्रस्त्रकोऽसावहं स्नीमान् स पुष्यतितरां तव ।
पतिरित्यब्रवीद् रामस्तमेव ब्रज, मा मुचः ” ॥ २९ ॥

लक्ष्मणं सा वृषस्यन्ती महलं गौरिवाऽगमत् ।
समथायुधसम्पातव्यथ्यमानमतिः पुनः ॥ ३० ॥


 26 . -"who has fastened, near the knot of his garment, a sword for the protection of the weak and who wields with an arrow, a bow (as hard) as granite and difficult to be wielded by another ;

 27. “‘‘the vanquisher, in battle, of the enemies of sacrifice, the propagator, in the forest, of a series of righteous acts , on approaching whom (there is) freedom for ever from fear for the sages, (their) wives and cattle."

 28. Then, desirous of choosing (Rama) as her husband, she entered the cottage of Rama, respectfully, uttering the words, Rama, marry me."

 29. He (Laksmana, is) without a wife, I am with (my) wife. He is a worthier husband for you , said Rama. ‘‘Go to him only, do not leave (him)."

 30. She whose mind was being tortured by the stroke of the weapon of Cupid again went to Laksmana, longing for sexual intercourse, like a cow (approaching) a stud bull.

तस्याः सा ।सद्यमानाया लोलूयावान् रघूत्तमः।
असद कौक्षेयमुद्यस्य चकारापनसंमुखम् ॥ ३१ ॥

"अह शूर्पणखा नाम्ना नूनं नाऽज्ञायिषि त्वया ।
वण्डोऽयं क्षेत्रियो येन मय्यपातीति ’ साऽब्रवीत् ॥ ३२ ॥

पयंशाप्सीद् दिविष्ठाऽसौ सर्वश्यं भयवं वपुः ।
प्रपिस्फवच्च बन्धूनां निनद्धवक्रमं मुहुः ॥ ३३ ॥

खरदूषणयोर्भानोः पर्यदेविष्ट सा पुरः ।
विजिग्राहयिषु रामं दण्डकारण्यवासिनम् ॥ ३४ ॥

‘कृते सौभागिनेयस्य भरतस्य विघासितौ ।
पित्रा बौभागिनेयौ यौ पश्यतं चेष्टितं तयोः ॥ ३५ ॥

मम रावणनाथाया भगिन्या युवयो: पुनः।
अयं तापसका ध्वंसः क्षमध्वं यदि वः क्षमम् ॥ ३६ ॥


 31. Having lifted the sword from his side, Laksmana keenly desirous of cutting, rendered the face of (Surpapakha), who was approaching hideously, devoid of the nose.

 32. (She shouted), ‘I have, indeed, not been recognised by you as Sarpanakha by name, since this irremediable physical punishment (injury) has been inflicted upon me.

 33. Having revealed her fearful form, she, standing in the sky, lamented loudlyand (as if) desirous of being destroyed, (she) repeatedly proclaimed the valour of (her) brothers.

 34. Desirous of making them pick up a quarrel with Rama and Laksmana (who were ) dwelling in the forest, she wailed aloud in front of her brothers, Khara and Dusana

 35. You two behold the action of those two sons of unfortunate wives, who were sent into exile by their father for the sake of Bharata, the son of the fortunate wife.

 36. May you tolerate, if it is tolerable to you, this deformity (inflicted) by the contemptible ascetic, upon me having Ravana as her protector and moreover the sister of you two,

असंस्कृत्रिम सध्यानवनुप्त्रिमफलाशिनौ
न धूम्नि मपरीवारों पयंभूतां तथाऽपि माम् ॥ ३७ ॥

‘‘श्वःश्रेयसमवाप्तासि ’ भ्रातृभ्यां प्रत्यभाणि सा ।
“प्राणिषस्तव मानाऽर्थं व्रजsऽश्वसिहि मा रुवः ॥ ३८ ॥

ज क्षिमोऽनपराधेऽपि नराम् उ नक्तन्दिवं वयम् ।
कुतस्यं भीरु ! यत्तेश्यो बृहद्घोऽपि क्षमामहे ॥ ३९ ॥

तौ चतुर्व शसहस्रबल निर्ययतुस्ततः ।
पारश्यधिक धानुष्ठकशाक्तीकप्रासिकान्वितौ ।। ४० । ।

अथ सम्पततो भीमन् विशिखें रामलक्ष्मणौ ।
बहुमूध्न द्विमूर्धाश्च त्रिमूर्धाश्चाहतां मृधे । ४१॥

तंघृक्णरुग्णसमुन्नक्षुण्ण भिन्न विपन्नकैः।
निमग्नोद्विग्नसंकीर्णे परैः वनैश्च - मेदिनी ॥ । ४२ ॥


 37. The two who wear unfinished (unknit) clothing, eat uncultivated fruits and do not have any retinue nourished (by them), have nevertheless, humiliated me"

 38. You shall attain your own well-being,” (thus) she was replied to by her two brothers. *We two breathe (i.e., live) for the sake of your honour. Depart, take courage, do not weep."

 39. We devour human beings day and night, even in the absence of any wrong (done to us). Whence come, Oh timid one, that we would tolerate those two bearing ill-will towards you."

 40. Then the two, who had an army of fourteen thousand and were equipped with axes, bows, missiles and spearheads marched out.

 41. Later, in the battle, Rama and Laksmana killed, with (their) arrows, the terrific, assaulting (demons) who had many heads, two heads and three heads.

 42, The earth was covered (all over) by those miserable ones (who were) shattered, twisted, crushed, pierced and disabled (and who felt) depressed, frightened and ashamed.

केचिद्वेपथुमासेदुरम्ये दवर्थमुत्तमम् ।
सरक्तं वमथु केचिद् भ्राजी न च केचन ॥ ४३ ॥

मृगयुमिव मृगोऽथ बक्षिणेर्मा
विशमिव दाहवतीं मराघुम्यन् ।

रघुतनयमुपाययो त्रिमूर्धा
विषभूविवो प्रमुखं पतत्त्रिराजम् ॥ ४४ ॥

शित विशिखनिकृत्तकृत्स्नवयत्नः
क्षितिभृदिव क्षितिकम्पकीर्णशृङ्गः।

भयमुपनिबधे स राक्षसाना-
मखिलकुलक्षयपूर्वलिङ्गतुल्यः ॥ ४५ ॥

इति भट्टिकाव्ये शूर्पणखानिग्रहो नाम चतुर्थः सर्गः ॥

( इति प्रकीर्णकाण्डे चतुर्थः परिच्छेदः ॥ )


 43. Some attained (experienced) tremor, others extreme agony, a few (began) vomitting blood, but none (attained) splendour.

 44. Thereafter, (as if ) like a deer hurt in its right side approaching the hunter, like one thirsty in the desert running in the direction of a forest confiagration, like a snake running towards the lord of birds (Garuda) with his ferocious beak, the three headed demon (Trisiras) approached the scion of Raghus.

 45. (A moment later), Trisiras was standing there with all his heads cut off by sharp arrows, like a mountain whose peaks had been broken off by an earthquake, and as a warning about the imminent annihilation of the entire race and (as such) instilled terror in the demons.

Here ends Canto IV named

THE DISCOMFITURE OF SURPANAKHA

( Here unds Pt. IV of Prakrna-Kanda )

प्रथ पञ्चमः सर्गः

निराकरिठण वतिठण वधष्णू परितो रणम् ।
उत्पतिष्णू सहिष्णू च चेरतुः खरदूषणौ ॥ १ :

तौ खड्गमुसलप्रासचक्रबाणगवाकरौ।
अकाष्टमायुधच्छायं रजःसन्तमसे रणे ॥ २ ॥

अथ तीक्ष्णायसैर्बाणैरधिमर्म रघतम।
व्याधं व्याधममूढौ तौ यमसाच्चक्रतुद्व षौ ॥ ३ ॥

हतबन्धुर्जगामाऽसौ ततः शूर्पणखा बनात् ।
पारेसमुद्रं लङ्कायां वसन्तं रावणं पतिम् ॥ ४ ॥

सम्प्राप्य राक्षस सभं चक्रन्द क्रोधविह्वला ।
नामग्रहमरोबीत् सा भ्रातरौ रावणान्तिके ॥ ५ ॥


NOW CANTO V

 1. Desirous of annihilating (the enemy, staying put, growing (in strength), jumping up and bearing (the attack), Khara and Dusana stalked all over the battlefield.

 2. The two, who had swords, clubs, spearheads, discuses, arrows and maces in their hands, spread a thick shadow of weapons on the battlefield that was strewn over by the darkness produced by dust.

 3. Then piercing again and again (their) vitals with arrows having sharpened tips of steel, the two alert and excellent of Raghus made over the two enemies to Yama (the God of Death).

 4. Surpanakha, whose brothers had been slain, then fled from the forest to (her) protector Ravana residing in Lanka across the occan.

 5. Having reached the assembly of the demons, she, who was agitated by wrath, wailed aloud. (Standing) by the side

40

'दण्डकानध्यवातां यौ वीर ! रक्षः प्रकाण्डकौ ।
नृभ्यां संख्येऽकृघातां तौ सभृत्यौ भूमिवर्धनौ ॥ ६ ॥

विग्रहस्तव ह शक्रेण च बृहस्पतिपुरोधसा ।
साधं कुमारसेनन्या शून्यश्चाऽऽसीति को नयः ॥ ७ ॥

यद्यहं नाथ ! नाऽऽयास्यं विनासा हतबान्धवा ।
नाऽज्ञास्यस्त्वमिदं सर्वं प्रसाद्यश्चारदुर्बलः ॥ ८ ॥

करिष्यमाणं विज्ञेयं कार्य कि नु कृतं परैः।
अपकारे कृतेऽयज्ञो विजिगीषुर्न वा भवान् ॥ ९ ॥

वृतस्वं पात्रेसमितेः खट्वारूढ: प्रमाववान् ।
पानशौण्डः श्रियं नेता नात्यन्तीनस्वमुन्मनाः ॥ १० ॥


of Ravana, she wept for her brothers, uttering their names (as Khara and Dusana)

 6. Oh warrior, the two excellent demons who dwelt in the Dandaka forestsalong with (their) servants, have been turned into corpses, in battle, by two human beings.

 7. ‘‘You (took up) the cudgels against Indra who had Brhaspati for his priest and Kumara (Sadanana) for his commander. And, what ( sort of ) policy (is) this that you are disspirited (now) ?

 8. ‘‘Oh Lord, if I, whose nose has been cut off and whose brothers have been killed, had not come over (here), you would not have known that all, weak in espionage and inattentive (that you are).

 9. ‘(Even) the task that will be achieved by the enemies (in the future) should be known (by a king); what then of that which has (already been done ? Ignorant, even when a harm ( is done ), is it (possible) that you are not (at all) intent on victory ?

 10. Surrounded by parasites, ascending (others' ) beds, a bantering hard drunkard and listless (that) you (are), (your) royal riches will not stay with you for all times,

अध्वरेष्वग्निचिरवसु सोमसुत्वत आश्रमान् ।
अत्तुं महेन्द्रियं भागमेति दुश्च्यवनोऽधुना ॥ ११ ॥

आमिश्रीयं दधिक्षीरं पुरोडाश्यं तथौषधम् ।
हविर्हयङ्गवीनं च नाऽप्युपघ्नन्ति राक्षसाः ॥ १२ ॥

यु यजानिर्धनुष्पाणिर्भूमिष्ठः खविचारिणः।
रामो यज्ञव्हो हन्ति कालकल्पैः शिलीमुखैः ॥ १३ ॥

मांसान्योष्ठावलोप्यानि साधनीयानि देवताः ।
अश्नन्ति, रामाद् रक्षांसि बिभ्यत्यश्नुवते विशः ॥ १४ ॥

कुरु बुद्धि कुशाग्रीयामनु कामीनतां त्यज ।
लक्ष्म परम्परीणां त्वं पुत्रपौत्रीणतां नय ॥ १५ ॥

सहायधत उद्युक्ता बहवो निपुणाश्च याम् ।
श्रिमाशासते लोलां तां हस्तेकृत्य मा श्वसी: ॥ १६ ॥


 11 . NowIndra visits the hermitages of Soma sacrificers for partaking of the portion offered to Mahendra in sacrifices which are attended upon by fireworshippers.

 12 . The demons also do not destroy the milk and curds for amakathe (rice ) plant for (preparing the parodata, the oblation material and the fresh ghee.

 13. Rama who has a young wife, (and holds) a bow in (his) hand kills, standing on the ground, the sacrifice-hating (demons) with death-like arrows

 14. The deities eat lumps of (soft) meat meant as material (for sacrifice) and can be cut with the (the mere) lips ; the demons, afraid of Rama, eat the quarters (i.e., empty space) !

 15. Make (your) intellect as sharp as the tip of the kuka grass; give up wantonness ; render your hereditary riches accessible to your sons and grandsons.

 16. Do not rest idle having brought within (your) hands the fickle riches which many energetic and expert (kings) possessing aids covet.

लक्ष्मीः कुलटेव कुतूहलात् ।
अन्तिकेऽपि स्थिता पत्युश्छलेनाऽन्यं निरीक्षते ॥ १७ ॥

योषिवृन्दारिका यस्य दयिता हंसगामिनी ।
दूर्वाकाण्डमिव श्यामा न्यग्रोधपरिमण्डला ॥ १८ ॥

नाऽऽस्यं पश्यति यस्तस्य निंस्ते दन्तच्छवं न वा ।
संशृणोति न चवतानि मिथ्याऽऽसौ विहितेन्द्रियः॥ १९ ॥

सारोऽसाविन्द्रियार्थाम यस्याऽसौ तस्य नवयुः।
तल्पे कान्ततरैः साधु मन्येऽहं धिङ् निमज्जथुम् ॥ २० ॥

न तं पश्यामि यस्याऽसौ भवेन्नोवेजया मतेः ।
त्रैलोययेनाऽपि विवस्वं तां क्रीत्वा सुकृती भव ॥ २१ ॥

नैवेद्राणी न रुद्राणी न सनावी न रोहिणी ।
वरुणानी न काऽनार्या तस्याः सीमन्तिनी समा’ ॥ २२ ॥


 17. Riches (Laksmi) though seated in the vicinity of her husband looks at another (man) under (some) pretext, like a prostitute, desirous of union with him, out of curiosity.

 18. (Rama's) beloved wife is the most virtuous of young women, walking (gracefully) like a swan, slender like the stalk of dirva grass, and having a (broad) girth like that of a banyan tree.

 19. He who neither beholds her face, nor kisses her lip, nor hears her remarks is endowed with senses in vain.

 20. She is the (very) essence of the objects of the senses; happiness is (only) his to whom she belongs ; plunging into the bed with any other lovely lady is, I think, despicable.

 21 . I do not behold anyone to whose mind she would not be an agitator; be blessed by acquiring her at the cost of even the three worlds.

 22. Not even Saci, nor Parvati, nor Satarupa, nor Rohini, nor the wife of Varuna, nor the spouse of Agni is as attractive as she.”

प्रस्यूचे राक्षसेन्द्रस्तामाश्वसिहि , बिभेषि किम् ।
त्यज नक्तञ्चरि ! क्षमं वाचाटे ! रावणो ह्यहम् ॥ २३ ॥

मामुपास्त दिवृक्षावान् याष्टकव्याहतो हरिः ।
आज्ञालाभोन्मुखो दूरात् काक्षेणाऽनावरेक्षितः ॥ २४ ॥

विरुणोदग्रधाराग्र कलिशो मम वक्षसि ।
अभिनं शतधाऽऽत्मानं मन्यते बलिनं बली ॥ २५ ॥

कृत्या लङ्कादुमालानमहमैरावतं गजम् ।
बन्धनेऽनपयोगित्वान्न तं तृणवदत्यजम् ॥ २६ ॥

आहोपुरुषिकां पश्य मम यद् रनकान्तिभिः।
ध्वस्तान्धकारेऽपि पुरे पूर्णेन्दोः सन्तिधिः सदा ॥ २७ ॥


 23. (Ravana), the lord of the demons replied to her, Be reassured; why do you fear ? Oh demoness, discard agitation, for, oh garrulous woman, I am (after all) Ravana.

 24. Desiring to see me, Indra (though) repelled by (my) cane-bearer (door-keeper) and looked at disrespectfully with an evil eye, from a distance(still) waits upon me

 25. ‘‘The mighty thunderbolt, the edge of whose sharp blade was blunted on my chest, regards itself powerful (in as much as it was) not broken into a hundred fragments.

 26 . Having made the Airavata elephant to have a tree in Lanka as its tying post, did I not discard it like a blade of grass, on account of its being useless in fetters ?

 27. Behold my wonderful manliness in as much as there is the constant presence of the Moon in my city, even though the darkness therein is destroyed by the brilliance of jewels,

हृतरत्नश्च्युतोद्योगो रक्षोभ्यः करवौ दिवि ।
पूतक्रतायामभ्येति सत्रपः कि न गोत्रभित् ॥ २८ ॥

अतुल्यमहसा सार्ध रामेण मम विग्रहः ।
नपाकरस्तथाऽप्येष यतिष्ये तद्विनिग्रहे ' ॥ २९ ॥

उपत्य खं वशग्रीवो मनोयायी शितानभूत् ।
प्रमुत्रसविधवासं मारीचं प्रति च क्रमे ॥ ३० ॥

यस्य तत्सनीडेऽसौ तं वृत्तान्तमशिश्रवत् ।
बस्नुनाऽऽथ भृतार्थेन तेनाऽगावि दशाननः ॥ ३१ ॥

"अन्तर्धत्स्व रघुव्याघ्रात् तस्मात् त्वं राक्षसेश्वर।
यो रणे दुरुपस्थानो हस्तरोधं बधद्धनुः ॥ ३२ ॥

भवन्तं कार्तवीर्यो यो हीनसन्धिमचीकरत् ।
जिगाय तस्य हन्तारं स रामः सावं लौकिकम् ॥ ३३ ॥


 28. Does the shameful Indra, bereft of (his) jewels, deprived of (his) occupation and paying tribute to the demons, not approach (and stay in hiding with) his wife in heaven ?

 29. ‘Shameful will be my enmity with Rama whose might is not comparable (to mine). Even then, here I shall try a special punishment on him."

 30. Jumping up into the sky, travelling like the mind, (and) wielding a sharp missile, Ravana walked up to Marica who had his abode in the vicinity of the ocean.

 31. Descending by his Marica's) side, he (Ravana) made him listen to that happening (of the discomfiture of Surpanakha). Then Ravana was addressed thus by him who had heard the account and was feeling frightened :

 32. ‘Hide, Oh lord of demons, from that tiger of Raghus who, wielding a bow held lightly in (his) hand, is difficult to be faced on the battlefield.

 33. ‘‘That Rama vanquished the world-famous killer

यमास्यवू श्वरी तस्य ताडका वेति विक्रमम् ।
शूरम्मन्यो रणाच्चहं निरस्तः सिंहनावना ॥ ३४ ॥

न त्वं तेनाऽवभाविष्टा नाऽन्वभावि त्वयाऽप्यसौ ।
अनुभूतो मया चाऽसौ तेन चऽन्वभविष्यहम् ॥ ३५ ॥

अध्यङ् शस्त्रभृतां रामो न्यञ्चस्तं प्राप्य मद्विधाः ।
स कन्याशुल्कमभनङ् मिथिलायां मखे धनुः ॥ ३६ ॥

संवितः सहयुध्वानौ तच्छक्त खरदूषणौ ।
यज्वानश्च ससुवानो यानगोपीन् मखेषु सः ॥ ३७ ॥

सुखजातः सुरापीतो नृजग्धो माल्यधारयः ।
अधिल स्त्रियो बव्य माऽऽरब्धा बलिविग्रहम्” ॥ ३८ ॥


of the name Kartavirya who compelled you to make servile peace (with him).

 34."Tadaka who saw the face of Yama knows his valour ; and I, Vainly regarding myself brave, was banished from the battlefield by him who roars like a lion.

 35. You have not been tested by him, nor has he been tested by you, too; but he has been experienced by me and I have been experienced by him.

 36. Rama is the supermost of weapon-bearers ; having confronted him, (persons) such as I, are the lowliest. As the dowry for the bride he broke the bow in the sacrifice at Mithila.

 37. ‘Khara and Dusana who fought with him and the sacrificers along with the offerers of soma libation, know his might well.

 38 . ‘(Oh you) who has experienced pleasure, drunk wine, devoured human beings and worn chaplets, gambled with women in Lanka ! please do not commence hostility with the mighty.

तं भीतद्रुमानृश्य रावणः प्रत्यभाषत ।
यातयामं विजितवान् स रामं यदि किं ततः ॥ ३९ ॥

अघानि ताडकहतेन लज्जाभयविभूषणा ।
स्त्रीजने यदि तच्छ्लाध्यं धिग् लोकं क्षुद्रमानसम् ॥ ४० ॥

यब गेहे नदिनमस शरे ऑरुममाययत् ।
कुब्रह्मयज्ञके रामो भवन्तं पौरुषं न तत् ॥ ४१ ॥

चिरकालोषितं जीर्ण कीटनिष्कुषितं धनः ।
कि चित्रं यदि रामेण भग्नं क्षत्रियकन्तिके ॥ ४२ ॥

वनतापसके वीरों षिपक्ष गलितादरो ।
कि चित्रं यदि सावन सम्रतुः खरदूषणौ ॥ ४३ ॥


 39. Having shouted at him , calling (him) a coward, Ravana replied, "If the defeated Parakurama who was aged, so what ?

 40. To Tadaka bashfulness and timidity were ornaments; if that (shooting of the arrow) upon womenfolk were commendaable, (then) fie upon the mean-minded people (who perpetrated that crime).

 41. It is no manliness that in the contemptible sacrifice of the wretched brahmin (Visvamitra) that Rama with (his) arrows frightened you, a coward who roars only in his) house.

 42. “What is there to be surprised if the bow lying there for long, worn out and eaten by insects, was broken by Rama in the presence of pitiable warriors.

 43. What (is there) to wonder, if the two warriors (Khara and Dusana) who had lost (allconcern and were full of contempt for (their) adversary, the worthless forester ascetic, died ?

त्वं तु भीरु: सुदुर्मुखं ! नित्यं शरणकास्यसि ।
गुणांश्चाऽपह्नुषेऽस्माकं, स्तौषि शर्तेश्च नः सदा ॥ ४४ ॥

शर्षच्छेद्यमतोऽहं त्वां करोमि क्षितिवर्धनम् ।
कारयिष्यामि वा कृत्यं निजिघृक्षुर्वनौकस ॥ ४५ ॥

तमुद्यतनिशातास प्रत्युवाच जिजीविषुः ।
मारीचोऽनुनयंस्त्रासाव् ‘‘अभ्यमित्यो भवामि ते ॥ ४६ ॥

हामि रामसौमित्री मृगो भूत्वा मृगयुवौ ।
उद्योगमभ्यमित्रीणो यथेष्टं त्वं च सन्तनु ॥ ४७ ॥

ततश्चित्रीयमाणोऽसौ हेमरत्नमयो मृगः ।
यथामुखीनः सीतायाः पुप्लुवे बहु लोपयन् ॥ ४८ ॥

तेनाऽऽचूषयद्रामं ८ मृगेण वि मृगलोचना ।
मैथिली विपुलोरस्कं प्रावृद्धुमृगाजिनम् ॥ ४९ ॥


 44. ‘‘But you, whose intent is extremely evil, are a coward that seeks shelter for ever ; and (you) always deny my merits and praise my enemies

 45. Hence I shall turn you, who deserve to be beheaded, into a corpse; or else, desirous of punishing those two forest dwellers, I shall force you to do what must be done.'"

 46. To him who had lifted his sharp sword, Marica, desirous of remaining alive and entreating (him) on account of fear, replied, I shall be confronting your enemy.

 47. Having become a deer, I shall allure away Rama and Laksmana who are addicted to hunting; and confronting the enemy you accomplish the task as per your desire.'

 48. Then that astonishing deer of gold and jewels leapt in front of Sita, fascinating (her) greatly.

 49. Desirous of wearing the deer-skin, the Mithila Princess, who had deer-like eyes, forced the broad-chested Rama to hunt that deer.

योगक्षेमकरं कृत्वा सीताया लक्ष्मणं ततः ।
मृगस्याऽनुपदी रामो जगाम गजविक्रमः ॥ ५० ॥

स्थायं स्थायं क्वचिद्यान्तं क्रान्त्वा तन्वा स्थितं क्वचित् ।
वीक्षमाणो मृगं रामश्चित्रवृति विसिष्मिये ॥ ५१ ॥

चिरं क्लिशित्वा मर्माविद् रामो बिलुमितप्लवम् ।
शब्वायमानसव्यासीद् भयदं क्षणदाचरम् ॥ ५२ ॥

श्रुत्वा विस्फर्जथप्रख्यं निनावं परिवेविनी ।
मस्वा कष्टाश्रितं रामं सौमित्र गन्तुमैजिहत् ॥ ५३ ॥

‘‘एष प्रावृषिजाम्भोदनादी भ्राता बिरोति ते ।
ज्ञातेयं कुरु सौमित्रे ! भयात् त्रायस्व राघवम् ॥ ५४ ॥


 50. Then having put Laksmana in charge of the main tenance and security of Sita, Rama, whose gait was like that of an elephant, departed following the footsteps (heels) (of the deer).

 51. Rama was surprised at seeing the queer behaviour of the deer which went ahead at a spotstopped off and on, and moved on again.

 52. Adept in piercing the vitals, Rama, after having laboured for long, wounded the fearfully shouting demon whose leaps were deranged.

 53. Having heard a sound echoing the peal of thunder and having thought that Rama had fallen into trouble, the lamenting (Sita) desired Laksmana to go (to him).

 54. ‘‘Listen to the screams of your brother echoing the thunder of a cloud during rainy season ; Oh son of Sumitra, do the duty of a kinsman ; protect Rama from danger."

Bhatti-4

‘‘रामसंघषितं नैतन्मृगस्यैव विवञ्चिषोः ।
रामस्वनितसङ्काशः स्वान ” इत्यवदत् स ताम् ॥ ५५ ॥

‘‘प्राप्यानस्कन्धकग्ठांसं रुषितं सहितुं रणे ।
प्रोर्णवन्तं विशो बाणै: काकुत्स्थं भीरु ! कः क्षम: ? ॥ ५६ ॥

वेहं बिभ्रदुरस्त्राग्नो मृगः प्राणेविदेविषन् ।
ज्याघुष्टकठिनाङ्गुष्ठं राममायान्मुमूर्षया ॥ ५७ ॥

शशून् भीषयमाणं तं रामं विस्मापयेत कः।
मा स्म भैषीस्त्वयाऽऽचैव कृताऽर्थो द्रक्ष्यते पतिः' ॥ ५८ ॥

‘यायास्त्वमिति कामो मे, गन्तुमुत्सहसे न च ।
इच्छुः कामयितुं त्वं मा’सित्यसौ जगदे तया ॥ ५९ ॥


 55. ‘‘This is not the loud Scream of Rama. This is the yell (only) similar to that of Rama, (but really) of (that) deer who is desirous of deceiving (us)." Thus Laksmana spoke to her.

 56. Oh timid (Sita)” ! who indeed (is) capable of with standing, on the battlefield, enraged Rama whose frontal and hinder shoulders and neck are stout and who pervades the quarters with (his) arrows ?

 57. ‘(The deer) desirous of getting (his) body burnt in the fire of missiles and intent on gambling at the stake of his life, out of a desire to die, has approached Rama whose thumb is hardened due to its (constant) friction with the bow-string.

 58. Who would cause dismay to that Rama who (himself) terrifies (his) enemies ? Do not be anxious about him. The husband who has achieved his object will just be seen by you today (itself)."

 59. It is my desire that you should go. You do not feel enthused to go because you are desirous of having me as your wife." Thus he was spoken to by her (Sita).

मृषोऽयं प्रवदन्तीं तां सत्यवद्यो रघूतम:।
निरगाच्छत्रुहस्तं स्वं यास्यसीति शपन् वशी ॥ ६० ॥

गते तस्मिञ्जलशुचिः शुद्धदन् रावण: शिखी ।
जञ्जपूकोऽक्षमालाबाग् धारयो खुबलाबुनः ॥ ६१ ॥

कमण्डलुकपालेन शिरसा च भुजवता ।
संवस्य लाक्षिके वस्त्रे मानां सम्भाण्डच दण्डवान् ॥ ६२ ॥

अधीयनारमविद्विद्यां धारयन् मस्करिव्रतम् ।
वदन बह्वङ्गुलिस्फोटं अक्षप च विलोकयन् ॥ ६३ ॥

सन्दिदर्शयिष साम निजुहनूषुः क्षपाहताम् ।
चङ्क्रमावान् समागत्य सीतामूचे ‘सुखाभव ॥ ६४ ॥


 60. The self-restrained, excellent Raghu (Laksmana) who (always) spoke the truth, departed, cursing her, who uttered a falsehood, "You shall fall into the hands of the enemy"

 61. After he was gone, Ravana who was pure with (a bath in) water, whose teeth were clean, who bore a tuft of hair , who recited prayers constantly, who had a rosary of beads and carried a gourd-like earthen pitcher ;

 62. -(equipped) with the shell of a water-jar, a clean- groomed head and a staff, clad in lac-dyed garments and having procured the necessary material;

 63. - reciting the spiritual lore (Upanisads, keeping the vow of an ascetic speaking mostly with the movements of (his) fingers, and gazing with unkait eyebrows;

 64. -intent on exhibiting peace-lovingness and con- cealing his identity as a demon, having faltering steps, having approached Sita, said, ‘Be agreeable (happy)."

सायन्तनों तिथिप्रण्यः पङ्कजानां दिवातनीम् ।
कान्त कार्या सातम्या हेपयन्ती शुचिस्मिता ॥ ६५ ॥

का त्वमेकाकिनी भीरु ! निरवयजने वने ।
क्षुध्यन्तोऽप्यघसन् व्यालास्त्वामपालां कथं न वा ॥ ६६ ॥

हृदयङ्गममूfतस्त्वं सुभगम्भावुकं वनम् ।
कुर्वाणा भीमसष्येतद्वदाऽभ्यैः केन हेतुना ॥ ६७ ॥

सुकृतं प्रियकारी त्वं कं रहस्युपतिष्ठसे ।
पुण्यकृच्चाटुकारस्ते किङ्करः सुरतेषु क:॥ ६८ ॥

परिपथं वधे रूपमा द्युलोकाच्च दुर्लभम् ।
भावकं वृष्टवस्स्वेतवस्मस्वधि सुजीवितम् ॥ ६९ ॥

प्रपीतमध का भृङ्गः सुबिवेवाऽरविन्दिनी ।
सपरिमललक्ष्मीका नाऽपंस्काऽसीति मे मतिः ॥ ७० ॥


 65. Having a bright smile and putting to shame, by your ever-lasting charm, the evening lustre of the moon and the day-time beauty of the sun-lotuses;

 66. ‘‘Oh timid one ! who are you, all alone in this forest, devoid of contact with human beings ? Or, how (is it) that wild beasts, though hungry, did not devour you who have no protector ?

 67. Rendering agreeable even this terrific forest, say, with what intention, have you, whose form is attractive to the heart, arrived here ?

 68. What fortunate (person) do you, who behave pleasantly, wait upon in privacy ? Who is thy meritorious and sweet-speaking errand-boy during love-sports ?

 69. Blessed is this life that is within us who have observed this beauty of yours which is beyond the (scope of) the ocean and difficult to get from the heaven.

 70. Like a lotus-creeper whose honey is fully sucked by the bees and who is blessed with a sunny day, you, possessing

मिथ्यैव श्रीः श्रियम्मन्या, श्रीमम्मयो मृषा हरिः।
साक्षात्कृत्याऽभिमन्येऽहं त्वां हरन्तीं श्रियं श्रियः ॥ ७१ ॥

नोवकण्ठिष्यताऽस्यथं वामंक्षिष्यत चेत स्मरः।
खेलायतनिश नाऽपि सजूःकृत्य रत वसेत् ॥ ७२ ॥

बल्गूयन्त विलोक्य त्वां स्त्री न मन्यतीह का ।
कात नाऽभिसनायेत को वा स्थाणुसमोऽपि ते ॥ ७३ ॥

दुःखायते जनः सर्वः स एवैकः सखायते ।
यस्योत्सुकायमाना त्वं न प्रतीपायसेऽन्तिके ॥ ७४ ॥

कः पण्डितायमानस्त्वामाययाऽऽमिषसन्निभाम ।
त्रस्पन् वैरायमाणेभ्यः शून्यमन्ववसद् वनम् ” ॥ ७५ ॥


the affiluence of fragrance, are not without a male, that is my opinion.

 71 . Certainly false (is) the Goddess of Wealth who boasts of her glory; false (is) Hari who wrongly boasts as being the possesser of Laksmi, thus do I think after having cast (my) eyes upon you who vanquish the glory of Sri.

 72. Had Cupid seen you, he would neither have intensely pined for Rati nor, again, would he have made her his mate and remained sporting with her, day and night.

 73. Having seen you looking (so) attractive, which woman in this world would not get enraged ? Or, again, what man, though like a pillar (or Siva) would not long for your charm ?

 74. All men grieve; only that one takes delight in whose company, you being eager, do not become reluctant.

 75."Which person, who vainly regards himself learned and feels afraid of those who cherish enmity, has resorted to this deserted forest, taking you along, you who are similar to (a bait of) meat ?”

अजायमाना तस्याऽघ्यं प्रणीय जनकात्मजा।
उवाच दशमूर्धानं सादरा गद्गदं वचः ॥ ७६ ॥

"महकुलीन ऐक्ष्वाके वंशे बाशरथिर्मम ।
पितुः प्रियङ्गरो भर्ती क्षेमकारस्तपस्विनाम् ॥ ७७ ॥

निहन्ता वरकाराणां सतां (बहुकरः सदा।
पारश्वधिक रामस्य शक्तेरन्तकरो रणे ॥ । ७८ ॥

अध्वरेष्विष्टिनां पाता पूर्ण कर्मसु सर्वदा ।
पितु नियोगाद् राजत्वं हित्वा योऽभ्यागमद् वनम् ॥ ७९ ॥

पतत्रिकोष्टजष्टानि रक्षांसि भयवे वने ।
यस्य बाणनिकृत्तानि श्रेणीभूतानि शेरते ॥ ८० ॥

दीप्यमानं शितान् बाणानस्यमानं महागजाः।
निघ्नानं शात्रवान् रामं कथं त्वं नाऽवगच्छसि ॥ ८१ ॥


 76. After offering him arghya (due to a guest), Sita getting valiant, (yet) full of respect, spoke to Ravana (these) choked (indistinct) words:

 77. My highly noble-born husband, of the race of Iksvaku, (is Rama), the son of Dasaratha, doing what was desired by (his father, viz., providing well-being to the ascetics ;

 78. - the killer of those that practise enmity, greatly obliging the good at all times, the destroyer, in battle, of the prowess of that Rama-who-wields-the-axe;

 79. —the protector of the sacrificers during sacrifices, ever the nourisher in rituals, who having abandoned kingship at the command of his father, came over to (this) forest.

 80 . Torn by his arrows and fed upon by birds and jackals, demons lie piled in heaps in this terrific forest.

 81. How is it that you do not know Rama who strikes with sharp arrows, hurls huge maces and kills the enemies ?

भ्रातरि न्यस्य यातो मां मृगाविन् मृगयामसौ ।
एषितुं प्रेषितो य तो मया तस्याऽनुजो वनम्” ॥ ८२ ॥

अथाऽऽयस्यन् कषायाक्षः स्यग्नस्वेदकणोल्बणः।
सन्दशतान्तराकूतस्तामवादीद् वशाननः ॥ ८३ ॥

कृते कानिष्ठनेयस्य ज्यैष्ठिनेयं विवासितम् ।
को नग्नमुषितप्रख्यं बहु सस्येत राघवम् ? ॥ ८४ ॥

राक्षसान् बटयझेष पिण्डीशरान निरस्तवान् ।
यद्यसौ कूपमण्डूकि ! तवैतावति कः स्मयः ॥ ८५ ॥

मत्पराक्रमसङ्क्षिप्तराज्यभोगपरिच्छवः ।
युषतं ममैव कि वक्तुं दरिद्रति यथा हरिः ॥ ८६ ॥


 82. Having entrusted me to his brother, that hunter has gone ahunting ; his younger brother, dispatched by me for knowing (his whereabouts) has gone to the forest."

 83. Then, trying very hard, Ravana whose eyes became red, who was covered with particles of dripping sweat and who (now) revealed his internal motive, spoke to her :

 84. Who would regard highly Rama, the son of the eldest (wife), exiled for the sake of the son of the youngest (wife), and similar to one (who is) naked and robbed (of everything) ?’’

 85. Oh female frog in a well ! if, during the sacrifices of a wretched brahmin, he has killed the demons that are valiant (only) at eating, what (sort of) pride of yours in just this much ?

 86. Will it be proper for myself to say (as to) how Indra, whose kingdom and means of enjoyment were snatched away by my valour, has become a pauper ?

निलं ङो विभवः स्वामी धनानां हृतपुष्पकः।
अध्यास्तेऽस्तगरं यस्मात् कस्तनाऽवेति कारणम् ॥ ८७ ॥

भिन्ननौक इव ध्यायन् मत्तो बिभ्यद् यमः स्वयम्।
कृठिणमानं दधानेन मुखेनऽऽस्ते निरुद्यतिः ॥ ८८ ॥

समुद्रपत्यका हैमी पर्वताधित्यका पुरी ।
रत्नपारयणं नाम्ना लङ्कति मम मथिलि ! ॥ ८९ ॥

आवासे सिक्तसंमृष्टे गधेस्त्वं लिप्तवासिता।
अपितोर्सुगन्धिस्रक् तस्य वस मया सह ॥ ९० ॥

संगच्छ पसिन ! स्त्रैणं मां युवानं तरुणी शुभे ।
राघवः प्रोष्यपापीयाञ्जहीहि तमकिञ्चनम् ॥ ९१ ॥

अश्नीतपिबतीयन्ती प्रसिता स्मरकर्मणि ।
वशेकृत्य दशग्रीवं मोदस्व वरमन्दिरे ॥ ९२ ॥


 87. Who knows not the reason why the Lord of Wealth (Kubera), deprived of Lanka, freed of arrogance, and with his Puspaka snatched away, stays in the (Kailasa) mountain ?'

 88. Pondering like one whose boat is shattered and fearing me, Yama himself sits (idle) without any work and wears darkness on his face.

 89 . ‘‘Oh Mithila Princess ! my golden capital, Lanka by name(has) the ocean for its outskirts, and (is) situated on a mountain plateau.

 90. Along with me, anointed and perfumed with fragrant ingredients and having put on massive fragrant garlands, you stay there in an abode sprinkled and swept.

 91 . Oh beautiful young woman delightful to a young man ! do unite with me. The scion of the Raghus (Rama) (is) exiled and is very evil; abandon him, a penniless (wretch).

 92. Intent on the act of love and ordering about 'eat, drink' (i.e.) becoming the mistress of the house), having made

मा स्म भूग्रहिणी भोरु ! गन्तुमुदसहिनी भव ।
उद्भासिनी च भूत्वा मे वक्षःसंम्वनी ' ॥ ९३ ॥

तां प्रातिकूलिकों मत्वा जिहीर्घभैमवग्रहः।
बाहूपपीडमाश्लिष्य जगाहे द्य निशाचरः ॥ ९४ ॥

स्रस्यन्तों तां समादाय यातो रात्रिञ्चरालयम् ।
तूष्णीम्भूय भयादसञ्चक्रिरे मृगपक्षिणः ॥ ९५ ॥

उच्चै रारस्यमानां तां कृपणां रामलक्ष्मणौ ।
जटायुः प्राप पक्षीन्द्रः परुषं रावणं वदन् ॥ ९६ ॥

( इति प्रकीर्णकाः )



(अतः परमधिकारकाण्डम् । तत्र प्रथमं टाधिकारः)


Ravana subservient (to yourself ), stay in the best of mansions.

 93 . Do not be obstinate, Oh timid one; be enthusiastic about going ; and after becoming highly brilliant, be the shambooer of my chest.'

 94. Reckoning her as adverse (to him), the demon of a terrific body, desirous of kidnapping her, having clutched her in his arms so tight as to crush her, plunged up into the sky.

 95 . Having caught hold of her who was feeling frightened, he went to the homeland of the demons. Having become silent through terror, the birds and beasts stayed (put).

 96. (But) Jatayu, the Lord of Birds, approached that miserable (Sita) shouting out loudly for Rama and Laksmana, speaking harsh words to Ravana.

(Here and the Miscellaneous Form)

Henceforth the Adhikara-kanda and therein, the Ta ' adhikara )

‘द्विषन् ! वनेचराग्रयाणां त्वमावायचरो वने ।
अग्रेसरो जघन्यानां मा भूः पूर्वसरो मम ॥ ९७ ॥

वशस्करसमाचारं ख्यातं भुवि दयाकरम् ।
पितुर्वाक्यकरं रामं धिक् त्वां दुर्वन्तमत्त्रपम् ॥ ९८ ॥

अहमन्तकरो नूनं ध्वान्तस्येव विवाकरः।
तव राक्षस ! रामस्य नेयः कर्मकरोपम ॥ ९९ ॥

सतामरुखकरं पक्षी बैरकारं नराशिनम् ।
हन्तुं कलहकरोऽसौ शब्वकारः पपात खम् ॥ १०० ॥

( अतः परं प्रकीर्णकाः )


धुन्वन् सर्वपथीनं खे वितानं पक्षयोर सौ ।
मांसशोणितसन्दर्श तुण्डघातमयुध्यत ॥ १०१ ॥


 97. Oh enemy, you that snatch and eat (the ascetics) and the best of forest-dwellers and are the foremost leader of the despicable ones, do not move ahead of me in the forest.

 98. ‘Fie upon your shameless self that harasses Rama of a behaviour that brings glory, well-known in the world, acting compassionately and carrying out (his) father's orders.

 99 . Oh demon, I, like the Sun unto darkness, fit to be guided by Rama like an errand boy, am to bring about your end."

 100. Intending to kill (Ravana ), the man-eater, injurious to the good and bearer of enmity, the fighting and roaring bird zoomed into the sky .

(Henceforward Miscellaneous Forms )

 101. Flapping the expanse of his two wings that pervaded all the paths (in the sky), he fought striking with his beak and, (on being struck by Ravana with his sword), exposing to sight (his) flesh and blood.

न बिभाय, न जिह्वय, न चक्लाम, न विव्यथे ।
प्राध्नानो विध्यमानोऽपि रणान्निववृते न च ॥ १०२ ॥

पिशाचमुखधौरेयं ह सच्छत्रकवचं रथम् ।
युधि कद्रथवद् भीमं बभञ्ज ध्वज शालिनम् ॥ १०३ ॥

अतः परम् 'आम्'-अधिकारः।


संत्रासयाञ्चकाराऽर सुरान् पिप्राय पश्यतः ।
सयाजयाञ्चकाराऽथ सीतां विशतिबाहुना ॥ १०४॥

असीतो रावणः कासाञ्च शस्त्रं निराकुलः ।
भूयस्तं बेभिवाञ्चक्रे नखतुण्डायुधः खगः ॥ १०५ ॥

हन्तुं क्रोधवशाईहाञ्चक्राते तौ परस्परम् ।
न वा पलायाञ्चक्रे विद्याञ्चक्रे न राक्षसः ॥ १०६ ॥


 102. Though being ripped, he (while) trying to kill, neither feared, nor fought shy, nor got tired, nor felt pained and did not back out from the fight.

 103. In the fight, he shattered, like a rickety chariot, the terrific chariot whose horses had the faces of demons, which carried an umbrella and a coat of arms, and which looked to advantage with its flag.

( Henceforth Am' adhikara, Perfect form )

 104. He frightened the enemy, delighted the gods and then caused Sita to be abandoned by the twenty-armed (Ravana).

 105. Devoid of Sita, Ravana, who was not distressed by (Jatayu's) weapons, began to curse; the bird whose nails and beak were (his weapons) again severely pierced him.

 106. The two, under the influence of wrath, wished to kill each other. Neither did the bird run away nor did the demon take pity (on him).

उपासाञ्चक्रिरे द्रष्टुं देवगन्धर्वकिन्नराः।
छलेन पक्षौ लोलूयाञ्च क्रव्यात् पतत्रिणः ॥ १०७ ॥

प्रलुठितमवनौ विलोक्य कृतं दशवदनःखचरात्तमं प्रहृष्यन् ।

रथवरमधिरुह्य भीमधुयं स्वपुरमगात् परिगृह्य राम कान्ताम् ॥ १०८ ॥

इति भट्टिकाव्ये सीतापहरणो नाम पञ्चमः सर्गः ॥

( इति प्रकीर्णकाण्डे पञ्चमः परिच्छेदः । )


 107. The gods, gandharvas and kinnaras stood to by watch; but the filesh-eater went on cutting off by deceit the wings of the bird.

 108 . On seeing the best of birds shorn off and laid rolling on the ground, the ten-faced (Ravana) feeling highly delighted drove to his city (of Lanka), after ascending his excellent chariot yoked with ferocious horses and having tightly clutched the wife Rama.

Here ends canto V named

THE ABDUCTION OF SITA

( Here ends Part v in the Prakirna-kanda )

अथ षष्ठः सर्गः

आमधिकारः पूर्वागतः ।

ओोषाञ्चकार कामाग्निर्दशवक्त्रमहर्निशम् ।
विदाञ्चकार वैदेहीं रामदम्यनिरुत्सुकाम् ॥ १ ॥

प्रजागराञ्चकाराऽरेरीहास्वनिशमादरात्
बिभयाम्प्रचकाराऽसौ काकुत्स्थावभिशङ्कितः ॥ २ ॥

न जिह्रयाञ्चकाराऽथ सीतामभ्ययं तजित:।
नाऽप्यूर्जा बिभरामास वैदेह्या प्रसितो भृशम् ॥ ३ ॥

"विदाङ्कुर्वन्तु रामस्य वृत्त" मित्यववत् स्वकान् ।
रक्षांसि रक्षितुं सीतामाशिषच्च प्रयत्नवान् ॥ ४ ॥


NOW CANTO VI

( Formations preceeded by 'im, continued )

 1. The fire of love consumed Ravana day and night. He came to realise that the Videha princess (Sita) had no longing for anyone other than Rama.

 2. Through fear, he remained watchful, day and night, about the activities of Rama; and he feared excessively being very suspicious of the descendant of Kakutstha (Rama).

 3. Having supplicated Sita, he was not ashamed (though) reproached (by Sita). Nor, also, did he sustain his radiance, (being) excessively attached to Vaidehi (Sita).

 4. He said to his own (attendants) : 'Find out the activities of Rama. And, resorting to great caution, he commanded demonesses to guard Sita.

61

( अथ प्रकीर्णकाः )

रामोऽपि हतमारीचो निवत्स्यंन् खरनाविनः ।
क्रोष्टून् समशृणोत् क्रूरान् रसतोऽशुभशंसिनः ॥ ५ ॥

आशङ्कमानो वैदेहीं खादितां निहतां मृतम् ।
स शत्रुघ्नस्य सोवयं दूरादायान्तमैक्षत ॥ ६ ॥

सीतां सौमित्रिणा त्यक्तां समीचीं वस्तुमेकिकाम् ।
विज्ञायाऽमंस्त काकुत्स्थः 'क्षये क्षेमं सुदुर्लभम् ॥ ७ ॥

( अतः परं दुहादिः )



सोऽपृच्छलक्ष्मणं सीतां याचमानः शिवं सुरान् ।
रामं यथास्थितं सर्वं भ्राता बूते स्म विह्वलः ॥ ८ ॥

सन्दृश्य शरणं शून्यं भिक्षमाणो वनं प्रियाम् ।
प्राणान् दुहनिवात्मानं शोकं चित्तमवा वधत् ॥ ९ ॥

( Now Miscellaneous Forms )

 5. On his own part, Rama, who had killed Marica, heard, (while) returning ferocious jackals that howled like donkeys, forboding evil.

 6. Suspecting the Videha princess to have been devoured, killed or dead, he espied, Laksmana approaching (him) from afar.

 7. Having realised that his timid companion, Sita, was left all alone by the son of Sumitra, the descendant of Kakutstha reflected, ‘Scarce is happiness in my house'.

(Henceforward the double-object roots duh and others)

 8. Soliciting the gods for welfare, he enquired Laksmana about Sita. The distressed brother narrated to Rama everything as it had happened.

 9. Seeing the house vacant, Rama, begging the forest for Sita, committed grief to his mind as if extracting his vital breaths out of himself.

गता स्याबवचिन्वाना कुसुमास्याश्रमनुमान् ।
आ यत्र तापसान् धर्म सुतीक्ष्णः शास्ति तत्र सा ॥ १० ॥

( अतः परं प्रकीर्णकाः )


‘‘आः कष्टं, बत ही चित्तं हू मातर्देवतानि धिक् ।
हा पितः ! क्वाऽसि हे सुध्र !" बह्वं विललाप सः ॥ ११ ॥

“इहाऽऽसिघ्टऽशायिष्टेह सा सखेलमितोऽगमत् ।
अग्लासीत् संस्मरन्नित्यं मैथिल्या भरताग्रजः ॥ १२ ॥

इवं नक्तन्तनं दाम पौष्पमेतद् दिवातनम् ।
शुचयोब्बध्य शाखायां प्रग्लायति तया विना ॥ १३ ॥

ऐक्षिष्महि मुहुः सुप्तां यां मृताशय वयम् ।
अकाले बुभरमहो ! यज्जीवा मस्तया विना ॥ १४ ॥


 10. Ah ! She might have gone plucking the flowers of the trees in the hermitage (or) to (the place) where Sutiksna preaches Duty to the ascetics.

( Hereafter Miscellaneous Forms )

 11 . Alas! What a calamity! It is a pity! Alas, how strange ! Hum ! (what) a rage ! Ah, Mother | Fie upon the deities! Ah, Father ! Oh (Sita) who has beautiful eye-brows, where are you ? ’’ Thus he lamented excessively.

 12. Here did she sit, slept here, went gracefully from here !! (Thus) remembering Sita constantly with regret, Rama waned.

 13. This garland of noctural flowers (and) this one of day flowers, have hung themselves (to death) on the branch, and as if through grief wither away without her.

 14. Oh ! it is indeed difficult to die out of time, since we are alive without her, whom we looked up again and again, (while she was) asleep, with the apprehension that (she was) dead. अक्षमः परिहासोऽयं परीक्षां मां कृथा मम । मतो माऽन्तधिथाः सीते ! मा रंस्था जीवितेन नः ॥ १५ ॥

( अथ सिजधिकारः )

अहं न्यवधिषं भीमं राक्षसं क्रूरविक्रमम् । म पक्ष पत्युरात्मानं म। न श्लिक्षः प्रियं प्रिये ॥ १६ ॥

मा स्म द्राक्षीर्मष दोषं भक्तं मां माऽऽतिचिलिशः। शं लं न्वशिश्रियद् वामा नव नु प्रयबुबुवत् ॥ १७ ॥

ऐ ! वाचं देहि धयं नस्तव । हेतोरसुनुवत् । त्वं नो मतिमिवाऽधासीर्नष्टा प्राणानिधाऽवधः ॥ १८ ॥

रुदतोऽशिश्वियच्चक्षुरास्यं च हेतोस्तवाऽश्वयीत्। म्रियेऽहं मां निरास्थश्चेमा न वोचश्चिकीषितम् ॥ १९ ॥


 15. This joke is not good! Do not put me to test. Oh ! Sita, do not disappear from me. Do not play with our life.’’

( Henceforward Sij- adhikara, i.e. , ‘S'-aorist forms )

 16. I have killed the terrific demon of cruel valour. Oh dear one, do not conceal yourself from your husband. Please do not refuse to embrace your beloved.

 17. Do not find fault with me falsely. Do not torture me excessively, who am devoted (to you). Has that adverse (Sita) resorted to the mountain or possibly run away to the river ?

 18. ‘Oh Videha Princess, give me a word (in reply); because of you, our fortitude has slipped off. You, who are lost, have as it were, sucked off our intellect, and have , as it were, drunk off our breaths.

 19. ‘The eye of mine (who am) weeping, is swollen; for your sake my face is swollen ; I shall die if you abandon me . Do not desist from speaking out what you desire to do.

लक्ष्मणाऽचक्ष्व यद्याख्यं सा किञ्चित्कोपकारणम् ।
दोषे प्रतिसमाधानमज्ञाते क्रियतां कथम् ॥ २० ॥

इह सा व्यलिप गन्धैः स्नान्तीहऽभ्यषिचज्जलैः ।
इहाऽहं द्रष्टुमातुं तां स्मरन्नेवं मुमोह सः ॥ २१ ॥

तस्याऽलिपत शोकाग्निः स्वान्तं काष्ठमिव ज्वलन् ।
अलिप्तेवाऽनिलः शीतो वने तं न त्वजिह्मबत् ॥ २२ ॥

स्नानभ्यषिचताऽम्भोऽसौ रुदन् दयितया विना ।
तथाऽभ्यषिक्त वारीणि पितृभ्यः शोकमूच्छितः ॥ २३ ॥

तथाऽऽतोऽपि क्रियां धम्र्यां स काले नाऽमुचत् क्वचित् ।
महतां हि क्रिया नित्या छिद्र नेवाऽवसीदति ॥ २४ ॥


 20 . Oh Laksmana, speak out, whether she mentioned any reason for her anger. How can a remedy be provided when the fault is not known ?

 21. Here she anointed (me) with ungents; here, taking a bath, she splashed water on me; here I called her, (for me) to gaze at her." Thus remembering Sita, he fainted.

 22. The burning fire of grief ignited his mind like wood; the cool breeze in the forest only enkindled him ; (it) did not, on the other hand, comfort him.

 23. Bewildered by grief (being) without Sita, he poured water ( upon himself ) both (while ) bathing ( and ) While weeping; (he) sprinkled water (also) to his manes

 24. Again, though distressed, he did not, at any time, give up a religious rite at its proper time. For, to great (men), obligatory (daily) ritual is not at all to be neglected even in a calamity.

Bhatti-5

श्रादंस्त स मुहुः शूरान् मुहुराढत राक्षसान् ।
‘एत सीताद्वहः ! संख्ये प्रत्यर्थयत राघवम् ॥ २५ ॥

स्वपोषमपुषव्युष्मान्य पक्षिमृगशावकाः ।
प्रद्युतच्चेन्दुना साधं तां प्रबूत गता यतः ” ॥ २६ ॥

गिरिमन्वसृपद् रामो लिप्सुर्जनहसंभवाम् ।
तस्मिन्नायोधनं वृत्तं लक्ष्मणायाशिषमहत् ॥ २७ ॥

‘‘सीतां जिघांसू सौमित्रे ! राक्षसाधारतां ध्रुवम् ।।
इवं शोणितमभ्यगं संप्रहाऽच्युतत् तयोः ॥ २८ ॥

इवं कवचमच्योतीत् साश्वोऽयं चणितो रथः ।
एह्यग्न गिरिमन्वेष्टुमवगाहावहे । द्रुतम् ॥ २९ ॥


 25. He challenged, again and again, the brave and re peatedly dared the demons (thus) : “Come, Sita-haters, encounter (me), the scion of Raghu, in battle.

 26 . Oh young ones of birds and beasts, say where went she who nourished you by herself and shone (vying) with the Moon,"

 27. Desirous of recovering (Sita ), the daughter of Janaka, Rama approached the mountain, and appraised Laksmapa about the great battle that (should have ) taken place there.

 28. ‘‘Oh Laksmana, two demons had definitely come, desirous of killing Sita. This fresh blood has streamed forth during their mutual encounter.

 29. Here, the armour has fallen off ; this chariot has been shattered along with the horses. Come along, let us both penetrate this mountain for searching (her).

मन्युमन्ये ममाऽस्तम्भो विषावोऽस्तभदुद्यतम् ।
अजारीदिव च प्रज्ञा बलं शोकात्तथाऽजरत् ॥ ३० ॥

गृध्रस्येहाऽवतां पक्षौ कृत्तौ वीक्षस्व लक्षपण ।
जिघत्सोर्द्धनमापावि ध्वंसोऽयं तां निशाचरात्" ॥ ३१ ॥

क्रुद्धोऽवीपि रघुव्याघ्रो रक्तनेत्रोऽजनि क्षणात् ।
अबोधि दुःस्थं त्रैलोक्यं दीप्तं रापूरि भानुवत् ॥ ३२ ॥

अताय्यस्योत्तमं सत्त्वमप्यायि कृतकृत्यवत् ।
उपाचायिष्ट सामथ्यं तस्य संरम्भिणो महत ॥ ३३ ॥

अबोहीव विषादोऽस्य समरुद्भव विकमः।
समभावि च कोपेन न्यश्वसीच्चायतं मुहुः ॥ ३४ ॥


 30. I think my grief has become stiff; (my) distress has arrested my (assiduous) effort ; my intellect has as it were , decayed; similarly, my strength has waned due to grief.

 31. Oh Laksmana, behold, here lie scattered the two shorn off wings of a vulture. Sure, it has attained this destruction from the demon desirous of killing her."

 32. Enraged, the mighty Raghu blazed; within a moment he became (possessed) of red eyes. (Herealised that the three worlds were in danger and got filled with brilliance like the sun.

 33. His excellent spirit (prowessexpanded ceaselessly like one who had accomplished his task. The great might of (Rama), who was in high rage, waxed.

 34. His distress, squeezeditself out, as it were; his

valour, belted itself, as it were ; birth was taken by rage and he sighed deeply, time and again.

( अथ ‘श्रम्-अधिकारः )

अथऽऽलम्ब्य धन रामो जगर्ज गजविक्रमः ।
'रुणध्मि सवितुर्भागं भिनद्मि कुलपर्वतान् ॥ ३५ ॥

रिणचिम जलधेस्तोयं विविनक्षिप्त विवः सुरान् ।
श्रुणद्धि सर्वान् पाताले छिनशीि क्षणदाचरान् ॥ ३६ ॥

यमं युनज्मि कालेन समिधानोऽस्त्रकौशलम् ।
शुष्कपेषं पिनष्ठस्युर्वामखिदानः स्वतेजसा ॥ ३७ ॥

भूत तृणद्धि यक्षाणां हिनस्मीन्द्रस्य विक्रमम् ।
भनज्मि सर्व मर्यादास्तनयिम व्योम विस्तृतम् ॥ ३८ ॥

न तृणेति लोकोऽयं मां विन्ते निष्पराक्रमम्।
एवं वदन् दाशरथिरपृणग्ध धनुषा शरम् ॥ ३९ ॥


( Now Snam-adhikara, 7th conjugation forms )

 35. Now, having taken up his bow, Rama whose valour was like that of an elephant, thundered, ‘‘I (shall) obstruct the path of the Sun, (and) split asunder the (seven) dividing (border) mountains.

 36. ‘I (shall) drain out the water of the ocean, dispel the gods from the heavens, crush the serpents in the nether world, shatter the night-rangers;

 37. ‘Enkindling (my) expertise in missiles, (I shall) unite Yama with death ; untiring (I shall), with my own lustre grind the earth to dry dust ;

 38. ‘(I shall) reduce to nought the riches of the yaksas, annihilate the valour of Indra, break all barriers, compress the extended sky;

 39. This world regards me as void of valour (simply) because I do not hurt it. Speaking thusthe son of Dasaratha

set the arrow on the bow.

( अथ पुनः प्रकीर्णकाः )

न्यवर्तयत् सुमित्राऽस्तं चिकीर्णा जगत्क्षयम् ।
तेजः क्षात्रं विवृण्वन्तं दिधक्षन्तमिवाऽनलम् ॥ ४० ॥

ऐक्षतामाश्रमाचाराद् गिरिकरूपं पतत्त्रिणम् ।
त सीताघातिनं मत्वा हन्तुं रामोऽभ्यधावत ॥ ४१ ॥

"माऽऽवधष्ठा जटायु मां, सीतां रामाऽहमै क्षिषि ।
उपास्थितैवमुक्ते तं सखायं राघव: पितुः ॥ ४२ ॥

ततो रावणमाख्याय द्विषन्तं पततां वरः ।
व्रणवेदनया लायन् ममार गिरिकन्दरे ॥ ४३ ॥

तस्याऽन्यस्खक्रियां कृत्वा प्रतस्थाते पुनर्वनम् ।
विषादमीयिवांसौ तौ विचिन्वानावितस्ततः ॥ ४४ ॥


( Now Miscellaneous Forms once again )

 40. Laksmana dissuaded him (who was ) desirous of bringing about the annihilation of the world (and) exhibiting (his) warrior-like lustrelike fire intent on burning.

 41. Near the hermitage the two saw a mountain-like bird. Taking him to be the killer of Sita , Rama rushed to kill (him).

 42. Do not kill me, Jatayu, Oh Rama ! I have seen Sita." When told thus, the scion of Raghus ( Rama ) approached (Jatayu), his father's friend.

 43. Thereafter having announced (that) Ravana (had been) entertaining enmity, the best of birds, feeling exhausted by the agony of the wounds, died in the mountain valley.

 44 . Having performed the (funeral) rite of cremation and (having poured) water-libations, the two, reaching (the point of) dejection, again set out to the forest, searching every where (lit., here and there) .

सवानजघ वनाकषं समश्नता ।
क्षध्यता जगृहाते तौ रक्षसा दीर्घबाहुना ॥ ४५ ॥

भुजौ चकृततुस्तस्य निस्त्रिंशाभ्यां रघूत्तमौ ।
स च्छिन्नबाहुरपतद् विह्वलो द्वलयन् भुवम् ॥ ४६ ॥

( अथ कृत्याधिकारः )


प्रष्टव्यं । पृच्छतस्तस्य कथनीलमवीवचत् ।
आत्मानं वनवासं च जेयं चाऽरि रघसमः ॥ ४७ ॥

‘‘लभ्या कथं नु वैदेही शक्यो द्रष्टुं कथं रिपुः ।
सह्यः कथं वियोगश्च गद्यमेतत् त्वया मम” ॥ ४८ ॥

"अहं राम ! श्रियः पुत्रो मद्यपीत इव भ्रमन् ।
पापचय मुनेः शापाज्जात’ इत्यवदत् स तम् ॥ ४९ ॥


 45. Then the two were seized by a terrific long-armed, hungry demon who was ceaslessely devouring animals, after dragging (them) forcibly from the forest.

 46. The two best of Raghus cut off his two hands with two swords; he whose arms were severed crashed down un conscious, making the earth quake.

( Now Krtya-adhikara, Potential Participle Forms )

 47. To him who asked what ought to be inquired about (Rama), the best of Raghus, told him what deserved to be told, about nimself, his exile into the forest and the enemy to be vanquished.

 48. How should the Videha Princess be recovered; how could the enemy be contacted and how could the separation be bearable ; this should be told to me by you."

 49. ‘I, Oh Rama, the son of Sri (a demon), roaming like a drunkard, have become an evil-doer through the curse of a sage." Thus he spoke to him.

‘‘तव प्रयातो यम्यत्वं शस्त्रपूतो ब्रवीमि ते ।
रावणेन हृता सीता लङ्कां नीता सुरारिणा ॥ ५० ॥

ऋष्यमूकेऽनवद्योऽस्ति पण्य भ्रातृवधः कपिः ।
सुग्रीवो नाम वर्योऽसौ भवता चारुविक्रमः ॥ ५१ ॥

तेन बहन हन्तासि त्वमयं पुरुषाशिनाम् ।
राक्षसं क्रूरकर्माणं शक्रारिं दूरवासिनम् ॥ ५२ ॥

आस्ते स्मरन् स कान्ताया हृताया वालिना कपिः ।
वृषो यथोपसर्याया गोष्ठे गोर्दण्डताडितः ॥ ५३ ॥

तेन सङ्गतमायण रामोऽजर्यं कुरु द्रुतम् ।
लङ्कां प्राप्य ततः पापं दशग्रीवं हनिष्यसि ॥ ५४ ॥


 50. who became punishable by you and has been purified by (your) weapon, (shall now tell you. Sita has been abducted (and) taken to Lanka, by the enemy of the gods, Ravana.

 51 . There is, on the Rsyamuka (mountain), an innocent monkey, Sugriva by name , who would bargain for the killing of (his brother; he, whose valour is excellent, should be chosen by you (for an ally).

 52. With him as (your) supporter, you will kill the ferocious demon of cruel deeds, the enemy of Indra, staying far away.

 53. The monkey keeps on regretfully remembering his wife, (who has been) snatched away by Vali, just as a bull in the cowpen woefully remembers the approach-worthy cow.

 54.‘‘Oh Rama, quickly make an indissoluble friendship with him. On reaching Lanka thereafter you will kill the sinful ten-necked (Ravana).

अनुतोषं न तत्राऽस्ति सत्यवधं ब्रवीम्यहम् ।
मित्रभूयं गतस्तस्य रिपुहत्या करिष्यसि ॥ ५५ ॥

आवृत्यस्तेन वृत्येन स्तुत्यो जुष्येण सङ्गतः ।
इत्यः शिष्येण गुरुवद् गृध्यमर्थमवाप्स्यसि ॥ ५६ ॥

नाऽखेयः सागरोऽप्यन्यस्तस्य सभृत्यशालिनः।
मन्युस्तस्य स्वया माग्य मृज्यः शोकश्च तेन ते” ॥ ५७ ॥

स राजसूययाजीव तेजसा सूर्यसन्निभः।
अमृषोद्य ववन् रुच्यो जगाहे द्यां निशाचरः ॥ ५८ ॥

अकृष्टपच्याः पश्यन्तौ ततो दाशरथी लताः ।
रत्नानपानकुप्यानाम् आटतुर्नष्टसंस्मृती ॥ ५९ ॥


 55. ‘‘There is no false speaking in him (Sugriva) ; I speak this as a true statement. (Having) reached (established) friendship with him you will bring about the death of your enemy.

 56. You, who are worthy of regard, worthy of praise and fit to be followed, will, when united with him who is worth being chosen and fit to be served, like a preceptor joined by a pupil, secure the covetable object.

 57. Even another ocean is not impossible to be dug up by him who has excellent servants. His grief is worth being wiped off by you and your sorrow is fit to be wiped off by him."

 58. Like the performer of a Rajasya sacrifice, that resplendant demon, similar to the sun in lustre, making a true statement, plunged into the sky.

 59. Then observing the creepers that would ripen (even) in unbloughed ground, the two sons of Dasaratha who had lost the recollection of jewelry, food, drinks and precious metals roamed about

समुत्तरन् तावव्यथ्यौ नदान् भिद्योद्धघसन्निभान् ।
सिध्यतारामिव ख्यातां शबरीमपतुर्वने ॥ ६० ॥

वसानां वल्कले शुद्धे विपूयैः कृतमेखलाम् ।
मामञ्जनखण्डाभां दण्डिनीमजिनस्तराम् ॥ ६१ ।॥

प्रगृह्यपदवत्साध्व स्पष्टरूपामविक्रियाम् ।
प्रगृह्य वतकामत्वाद् देवगृह्यामनिन्दिताम् ॥ ६२ ॥

धर्मकृत्यरतां नित्यमवृध्यफलभोजनाम् ।
दृष्ट्वा ताममुचद् रामो युग्यायात इव अमम् ॥ ६३ ॥

स तामूचेऽथ ‘‘कच्चित् त्वममावास्यासमन्वये ।
पितृणां कुरुषे कार्यमपाक्यै: स्वादुभिः फलै: ॥ ६४ ॥


 60. Crossing big rivers resembling those that break and overflow their banks, the two reached Sabari who was famous in the jungle like the sidhya (wish-fulfilling) star (of the Pusya constellation)

 61. (Sabari) who was wearing a clean pair of bark garments, who had made a girdle of mutija grass, who was emaciated, who was similar to a slab of black collyrium, who was with a staff and had a bed of deer-skin ;

 62. (Sabari), noble like a usable word, of clear-cut form, void of ( any) aberration, not capable of being enslaved about as she had given up desires, acceptable to the gods, and irreproachable :

 63. (Sabari), ever engaged in religious rites, whose meal consisted of non-aphrodisiac fruits. On seeing her, Rama shed off fatigue, as if (he had) arrived in a carriage

 64 . Then he enquired of her : ‘Do you perform the ritual for the manes on the arrival of the newmoon day, with sweet fruits that need not be cooked ?

"अवश्यपाव्यं पवसे कचिचत्वं देवभाग्धविः ।
आसव्यमध्वरे सोमं द्विजः कच्चिन्नमस्यसि ॥ ६५ ॥

आचाम्यं सन्ध्ययोः कच्चित् सम्यक् ते न प्रतीयते ।
कच्चिदग्निमिवाऽनायं काले संमन्यसेऽतिथिम् ॥ ६६ ॥

न प्रणाय्यो जनः कच्चिन्निकाय्यं तेऽधितिष्ठति ।
देवकार्यविघाताय धर्मद्रोही महोदये ! ॥ ६७ ॥

कुण्डपाय्यवतां कच्चिदग्निचित्यावतां तथा ।
कथाभी रमसे नित्यमुपचाय्यवतां शुभे ! ॥ ६८ ॥

( अथ प्रकीर्णकाः )


वर्धते ते तपो भीरु ! व्यजेष्ठ विघ्ननायकान ।
अजैषीः कामसम्मोहौ संप्राप्था विनयेन वा ॥ ६९ ॥


 65 . ‘Do you purify the oblation to be partaken by the gods, that has to be invariably purified ? Do you honour the Some juice which has to be squeezed by the brahmins in a sacrifice ?

 66. I hope your regular ritual of sipping water at the two twilight prayers is not missed.Do you respect a guest at the proper time, like the Daksina Fire which is to be brought at the right time ?

 67. I hope no undesirable, religion-hating person resides in your abode for interrupting the ritual to the gods, Oh highly glorious one.

 68. Do you feel delighted, Oh virtuous lady, by the tales of the Kundapayyyas (sacrificers that drink Soma juice in bowls), the Agricityavats (who maintain the sacred fires) and also the Upacayyavats (who preserve the special cityagni) ?

( Now Miscellaneous Forms )

 69. ‘‘Does thy penance prosper, Oh timid lady? Have you subdued the main impediments (in penance) ? Have you vanquished desire and ignorance ? Or, have you attained, modesty?

नाऽऽयस्यसि तपस्यन्ती गुरून् सम्यगतू तुषः ।
यमानोविजष्ठस्त्वं निज।य तपसेऽत षः:११ ॥ ७० ॥

अथघ्यं मधुपर्काद्यमुपनीयाऽऽदरादसौ ।
अर्चयित्वा फलैरच्य सर्वत्राऽऽरूयवनामयम् ॥ ७१ ॥

( अथ कृदधिकारः । तत्र निरुपपदकृदधिकारः )


‘सख्यस्य तव सुग्रीवः कारक : क पिनन्दनः ।
दूतं द्रष्टाऽसि मैथिल्या ” संवमुक्त्वा तिरोऽभवत् ॥ ७२ ॥

नन्दनानि मुनीन्द्राणां रमणानि वनौकसाम् ।
वनानि भेजतुर्वीरौ ततः पापानि राघवौ ॥ ७३ ॥

‘भृङ्गालीकोकिलकूभिर्वाशनेः पश्य लक्ष्मण ।
रोचनेर्भषितां पम्पामस्माकं हृदयाविधम् ॥ ७४ ॥


 70. Hope, you do not tire (yourself out) performing penance(you have pleased your elders well, do not fear from Yama (and) take delight in your own penance."

 71. After having presented, with respect, argha beginning with madhuparka and after worshipping the two (brothers) worthy of worship, she reported well-being in everything.

( Now Krt forms, Non-prepositional Krt terminations )

 72. ‘‘Sugriva, the delighter of the monkeys, will soon establish your friendship; soon you would have a glimpse of the Mithila princess. So saying, she disappeared.

 73. Then the two Raghava warriors entered the forests, not far from the Pampa lake, which were delightful to the best sages, and pleasurable to the forest-dwellers.

 74. ‘‘Oh Laksmana, behold the Pampa lake, embellished with the warbling and lovely rows of bees, cuckoos and curlews, (but) hurting our heart.

परिभावीणि ताराणां पश्य मस्थीनि चेतसास ।
उद्भासं नि जलेजानि दुवस्य दयितं जनम् ॥ ७५ ॥

सर्वत्र दयिताधीनं सुव्यक्तं रामणीयकम् ।
येन जातं प्रियापाये कद्रदं हंसकोकिलम् ॥ ७६ ॥

पक्षिभिवितृदैऍन शाखिभिः कुसुमोत्किरैः।
प्रज्ञो यो यस्य वा नास्ति प्रिय: प्रग्लो भवेन्न सः ॥ ७७ ॥

ध्वनीनामुद्धमैरेभिर्मधूनामुद्धयैशृशम्
प्राजि त्रैः पुष्पगन्धानां पतङ्ग्लं पिता वयम् ॥ ७८ ॥

धारयैः कुसुमोर्माणां पारयेबधितुं जनान् ।
शाखिभिर्ह ! हता भूयो हृदयानामुदेजयेः ॥ ७९ ॥

ददंदुःखस्य मादृग्भ्यो धायैरामोदमुत्तमम् ।
लिम्पैरिव तनोर्वार्तश्चेतयः स्याज्ज्वलो न कः ॥ ८० ॥


 75. ‘‘Behold the shining lotuses, subduers of the stars, agitators of the mind, distress to a man who is without his beloved.

 76. Everywhere pleasurableness is very clearly dependent on the beloved, since the fock of swans and cuckoos has been croaking harsh at the departure of their beloveds.

 77. It is (only) he who is ignorant or has no good heart that does not get depressed by the birds that hurt the youth (and) the trees that scatter flowers.

 78 . We are tortured by these bees, producers of hummings, suckers of profuse honey and smellers of the fragrance of flowers

 79. Alas ! we have been hit hard by these trees, bearers of rows of flowers, capable of torturing people and shakers of hearts.

 80 . Which sentient being would not be set fire to by the breezes, givers of grief to such as me, carriers of excellent scents (and) besmearers of the body ?

अवश्यायकणात्रावश् चरुमुक्ताफलत्विषः ।
कुर्वन्ति चित्तसंस्रावं चलत्पणग्रसम्मृताः ॥ ८१ ॥

अवसायो भविष्यामि दुःखस्याऽस्य कदा न्वहम् ।
न जीवस्याऽवहारो मां करोति सुखिनं यमः ॥ ८२ ॥

ददृऽहं मधुनो लेहैर्दीवरुणैर्यथा गिरिः।
नायः कोऽन्न स येन स्यां बतऽहं विगतज्वरः ॥ ८३ ॥

समाविष्टं ग्रहेणेव ग्राहेणेवात्तमर्णवे। ।
वृन्ट्वा गृहान् स्मरस्येव वनान्तान् मम मानसम् ॥ ८४ ॥

वाताहतचलच्छाखा नर्तका इव शाखिनः ।
दुःसहा हा! परिक्षिप्ताः क्वणद्भिरलिगायक:"॥ ८५ ॥

एकहायनसारङ्गगती रघुकुलोत्तमौ ।
लवको । शत्रुशक्तीनामृष्यमूकमगच्छताम् ॥ ८६ ॥


 81. The flows of dew-drops which have the splendour of big beautiful pearls make the mind melt.

 82. When indeed shall be the terminator of this grief ? Yama, the snatcher of life, does not make me happy.

 83. I am being burnt by the honey-suckers, just as a mountain (is burnt) by violent conflagrations. Which is the expedient here, whereby, alas, I shall be cured of suffering.

 84 . On seeing the forest regions, the abodes of Cupid, as it were , my mind is assaulted as if by a (wicked) planet or as though by a crocodile in the sea.

 85 .j•Alas! The trees whose branches are moving due to the onslaught of winds and which are surrounded by the singers in the form of humming bees are, like dancers, highly unbearable to me.

 86. The shatterers of the enemy's might, the two best of Raghus who had the gait of an one-year old elephant, (thus) went towards Mt. Rsyamuka.

तौ वालिप्रणिधी मत्वा सुग्रीवोऽचिन्तयत् कपिः ।
‘बन्धुना विगृहीतोऽहं भूयासं जीवकः कथम् ॥ ८७ ॥

( अथ सोपपदाधिकारः )


स शत्रुलावौ मन्वानो राघवौ मलयं गिरिम् ।
जगाम सपरीवारो व्योममायमिवोत्थितम् ॥ ८८ ॥

शर्मदं मारुत दूतं विषमस्थः कपिद्विपम् ।
शोकापनुदमव्यग्रं प्रायुङ्क्त कपिकुञ्जरः ॥ ८९ ॥

विश्वासप्रववेषोऽसौ पथिप्रज्ञः समाहितः ।
चित्तसंख्यो जिगीषीणामुत्पपात नभस्तलम् ॥ ९० ॥

सुरापैरिव धूर्णद्भिः शाखिभिः पवनाहतैः।
ऋष्यमूकमगाद् भृङ्गः प्रगीतं सामरैरिव ॥ ९१ ॥


 87. Having thought them (to be) the spies of Vali, sugriva pondered, How would I, opposed by (my) brother, (remain) alive ?’’

( Now Forms with Upapadas )

 88. Thinking the two Raghavas (to be ) destroyers from (his) enemy(Sugriva), along with his retinue went to the Malaya mountain that had risen up high as if to measure up the sky.

 89. Fallen into adversity, the mighty monkey employed as a messenger Maruti, who brought well-being, drove away sorrow and was not distracted (by anything);

 90. –-he whose dress inspired confidence, who was well . versed with the paths, balanced (in mind) and the knower of the minds of those desirous of winning a victory.

 91. He (Hanuman ) went to the Rsyamuka mountain characterised by trees (rolling like wine-consumers (when) assaulted by the wind, whereupon the bees sang like Sama-reciters.

तं मनोहरमागम्य गिरं वर्म हरौ कपिः ।
वरो सुखहरोऽवोचद् भिक्षुभिक्षार्हविग्रहः ॥ ९२ ॥

‘बलिनावमुमद्ग्द् युवां स्तम्बेरमाविव ।
श्राचक्षाथामिथः कस्मच्छङ्करेणाऽपि दुर्गमम् ॥ ९३ ॥

व्याप्तं गुहाशयैः कूः क्रव्याद्भः सनिशाचरैः।
तुङ्गधृगतरुच्छन्नं मानुषाणामगोचरम् ॥ ९४ ॥

( अथ खशादिप्रत्ययाधिकारः )


सत्त्वमेजयसहाढवान् स्तनधयसमत्विषौ ।
कथं नाडिन्धमान् मार्गानागतौ विषमोपलान् ॥ ९५ ॥

उत्तीण वा कथं भोमाः सरितः कूलमुद्वहः।
आसादितौ कथं घृतं न गजैः कुलमुद्वजैः” ॥ ९६ ॥


 92. Having reached the mountain attractive to the mind and bringing joy, the monkey, (disguised as a mendicantwhose body was suitable for begging, spoke to the two warriors of armour-bearing age.

 93. Tell (me) what for have you two, mighty like a pair of elephants, arrived at this great mountain, difficult of access even to Sankara ;

 94. —finfested by ferocious beasts staying in caves and eating flesh, along with demons, covered with trees of high tops, (and) not within the scope of human beings ?

( Now groups of Khas and other terminations )

 95, How have you two, whose complexion is that of suckling babies, come over paths that teem with lions which cause animals to tremble and the veins and arteries to swell up, and where the rocks are uneven ?

 96. ‘‘Or how, (again), did you two cross the rivers over flowing their banks; say how (comes that you were not assaulted by the bank-tearing elephants ?

रामोऽवोचद्धनूमन्तमावामभ्रंलिहं गिरिम् ।
एव विद्वन् ! पितुः कामात् पान्तावल्पस्पचान् मुनीन् ॥ ९७ ॥

अमितम्पचमीशानं सर्वभोगीणमत्तमम् ।
श्रावयोः पितरं विद्धि ख्यातं दशरथं भुवि ॥ ९८ ॥

छलेन वयिताऽऽरण्याद् रक्षसाऽऽरुन्तुदेन नः।
असूयंम्पश्यया सूर्या हृता तां मृगयावहे'॥ ९९ ॥

प्रत्यचे मारुती रामम् “अस्ति वालीति वानर ।
शमयेदपि संग्रामे यो ललाटन्तपं रविम् ॥ १०० ॥

उग्रम्पश्येन सुग्रीवस्तेन भ्रात्रा निराकृतः ।
तस्य मित्रीयतो दूतः सम्प्राप्तोऽस्मि वशंवदः ॥ १०१ ॥

प्रियंवदोऽपि नैवाऽहं ब्रुवे मिथ्या परन्तप !।
सख्या तेन दशग्रीवं निहन्तासि द्विषन्तपम् ॥ १०२ ॥


 97. Rima said to Hanuman, “Oh learned one protecting those that cook sparsely, we have come to this skyscraping mountain, through (our) father's desire.

 98 . Understand the excellent Dasaratha who cooks amply, is affiluent, enjoys everything and is famous on the earth, (to be) our father.

 99. By deceit, my beloved, not to be glanced at even by the sun and possessed of a beautiful form was snatched away by the demon who wounds our vitals ; we two search for her.'

 100. Maruti replied to Rama, There is a monkey named Vali who would subdue in a battle even the sun that scorches the forehead.

 101 . ‘By that brother who looks (at others) fiercely, ( his brother ) Sugriva was banished. I have come (as) an obedient messenger of the latter ) who wants to become a friend (of yours).

 102. Oh tormentor of foes, though an agreeable speaker,

वाचंयमोऽहमनृते संयमेतद् ब्रवीमि ते ।
एहि सर्वंसहं मित्रं सुग्रीवं कुरु वानरम् ॥ १०३ ॥

सर्वेषयशःशाखंड रामकल्पतरं च कपिः ।
आदायाश्रयं प्रायान्मलयं फलशालिनम् ॥ १०४ ॥

मेघङ्करमिवाऽऽयान्तर्तुं रामं क्लमान्वितः ।
दृष्ट्वा मेने न सुग्रीवो वालिभानं भयरम् ॥ १०५ ॥

उपायं कुरुतां सख्यमन्योन्यस्य प्रियङ्करौ ।
क्षेमङ्कराणि कार्याणि पर्यालोचयतां ततः ॥ १०६ ॥

आशितम्भवमुत्कृष्टं वल्गितं शयितं स्थितम् ।
बह्मन्यत काकुत्स्थः कपीनां स्वेच्छया कृतम् ॥ १०७ ॥


I do not at all tell a lie With him as a friend, you will kill Ravana, the tormentor of foes.

 103. ‘, restrainer of my tongue in case of falsehood, tell you this truth. Come along ; make Sugriva, the monkey, who can stand everything, your friend."

 104. The monkey (Hanuman), having seen, in the form of Rama, the wish-yielding tree which bore branches in the form of his all-pervading glory, went to the sky-scraping Malaya (mountain) abounding in fruits.

 105. Having seen Rama approaching like the (rainy) season, the producer of clouds, Sugriva, though full of fatigue, did not (now) consider (as) terrific , the sun in the form of Vali.

 106. Bringing about the welfare of one another, (they) made an alliance by the side of the fire ; then both considered the actions that would produce well-being (peace and security).

 107. The descendant of Kakutstha felt high regard for the eating, shouting, jumping, lying down and standing up performed by the monkeys, at their own sweet will.

Bhatti-6

ततो बलिम्बमप्रख्यं कपिविश्वम्भराधिपम् ।
सुग्रीवः प्राब्रवीद् रामं वालिनो युधि विक्रमम् ॥ १०८ ॥

‘‘वसुन्धरायां कृत्स्नायां नाऽस्ति वालिसमो बली ।
हृदयङ्गममेतत् त्वां ब्रवीमि न पराभवम् ॥ १०९ ॥

( अथ डाधिकारः )


दूरगैरन्तरैर्बाणैर्भवानत्यन्तग: श्रियः ।
अपि सङ्क्रन्दनस्य स्यात् क्रुद्धः किमुत वालिनः ॥ ११० ॥

वरेण तु मुनेर्वालो सञ्जातो वस्युहो रणे ।
अवयं प्रसर: प्रातरुद्यन्निव तमोपहः ॥ १११ ॥

अतिप्रियवान्नहि मे कातरं प्रतिपद्यते ।
चेतो वालिवधं राम ! क्लेशापहमुपस्थितम् ॥ ११२ ॥


 108. Then Sugriva narrated to the overlord of the earth, Rama, who resembled Visnu (the subduer of Bali), the valorous deeds of Vali in battle.

 109. In the whole earth, there is none as mighty as vali. I tell you, not (by way of) humiliation, what has penetrated my heart.

(Now Da' forms )

 110. ‘‘Your honour, (when) angered, would, with far reaching and target-hitting arrows be putting an end to the glory even of Indra; what then of Vali ?

 111 . But due to the boon of the sage, vali whose advance cannot be checked, has become the killer of dasyus in war, like the sun rising in the early morning.

 112. Oh Rama, it is indeed because of its being greatly

desirable to me, that my mind does not believe (that) the death of Vali, the repeller of my trouble, has come near.

( अथ उपपदाधिकारः )

शीर्षघातिन मायातमरीणtि - त्वां विलोकयन् । पतिघ्नीलक्षणोपेतां मन्येऽहं वालिनः श्रियम् ॥ ११३ ॥

शत्रुघ्नान् युधि हस्तिघ्नो गिरीन् क्षिप्यन्नकृत्रिमान् । शिल्पिभिः पाणिधैः क्रुद्धस्त्वया जय्योऽभ्युपायवान् ॥ ११४ ॥

आढ्यङ्करणविक्रान्तो महिषस्य सुरद्विषः । प्रियङ्करणमिन्द्रस्य दुष्करं कृतवान् वधम् ॥ ११ ॥

प्रियम्भावुकताँ यातस्तं क्षिपन् योजनं मृतम् । स्वर्गे प्रियम्भविष्णुश्च कृत्स्नं शक्तोऽप्यबाधयन्” ॥ ११६ ॥

जिज्ञासोः शक्तिमस्त्राणां रामो न्यूनधियः कपेः । अभिनत् प्रतिपत्त्यर्थं सप्त व्योमस्पृशस्तरून् ॥ ११७ ॥


( Now forms with Upapadas )

 113. Seeing that you, the decapitator of enemies, have come, I think that the glory of Vali is possessed of the charac teristics of the murderer of one's husband.

 114. Enraged Vali, capable of killing elephants in war, hurling huge natural rocks and resourceful with technicians and boxers (who kill with their fists), has to be vanqui shed by you.

 115 . ‘(Vali), whose valour enriches him, has brought about the death of demon Mahisa, (which was) difficult to achieve and which was pleasing to Indra.

 116 . Hurling the dead (demon) off, at (the distance of) a yojana (eight miles), he came to be endeared (by all) ; and not harassing in the least, though capable, he came to be loved even in heaven.'

 117. For the sake of convincing the dull-witted monkey who was desirous of knowing the might of his (Rama's) missiles, Rama tore asunder seven sky-scraping trees.

ततो वालिपशो वध्ये रामत्वग् जितसाध्वसः।
अभ्ययानिलयं भ्रातुः सुग्रीवो निनबन् दधृक् ॥ ११८ ॥

गुहाया निरगाव् वाली सिह मृगमिव द्युवन् ।
भ्रातरं युङ् मिय: सख्ये घोषेणाऽऽपूरयन् दिशः ॥ ११९ ॥

व्यायच्छमानयोर्मढो भेदे सदृशयोस्तयोः ।
बाणमुद्यतमायंस इक्ष्वाकुकुलनन्दन ॥ १२० ॥

ऋक्यमूकमगात् क्लान्तः कपिसँगसदृग् द्रुतम् ।
किष्किन्धाद्रिसवात्यर्थं निष्पिष्ट: कोष्णमुच्य्वसन् ॥१२१ ॥

कृत्वा वालिवृहं रामो मालया सविशेषणम् ।
अंगदस्वं पुनर्हन्तुं कविनाऽऽह्वाययद् रणे ॥ १२२ ॥


 118. Then as the (sacrificial) beast, Vali, had to be killed by the chief priest, Rama, the daring Sugriva, who had subdued his fear, approached the residence of his brother, roaring.

 119. Like a lion (chasing) a deer, Vali came out of his cave chasing his brother (and) pervading the quarters with a cry that struck terror in war.

 120. Perplexed in distinguishing between the two who were similar, the delighter of the lksvaku family withdrew the arrow that was drawn.

 121. Like a deer, the exhausted monkey, extremely bruised by Vali who was residing on the Kiskindha mountain, hastily retired to the Royamuka mountain, heaving hot sighs

 122. Having, by means of a garland, made the enemy of Vali to wear a distinctive sign, Rama had the father of Aigada (Vali) challenged again by the monkey (Sugriva) for killing (Vali).

तयोर्वानरसेनान्योः संप्रहारे / तनुच्छिदम् ।
बालिनो दुर्भाग् रामो बाणं प्राणव मत्यजत् ॥ १२३ ॥

अथ बाणेन जविना तेन विद्धो महाकपिः ।
क्रव्यात् त्रासकरं नादं कुर्वन् कामदुघोऽथनाम् ॥ १२४ ॥

अग्रेगावा च शराणामभिम: सर्वविद्विषाम ।
शंस्थरूपः स्थिरप्रज्ञ पपात सहसा भुवि ॥ १२५ ॥

वालिनं पतितं दृष्ट्वा वानरा रिपुघातिनम् ।
बान्धवकोसिनो भेजुरनाथाः ककुभो वश ॥ १२६ ॥

‘‘घिग वाशरथिमित्यूचुर्मुनयो वनर्वातनः ।
उपेयुर्मधुपायिन्यः क्रोशन्यस्तं कपिस्त्रियः ॥ १२७ ॥

राम मुच्चं रुपालब्ध शरमानी कपिप्रभुः ।
व्रणवेवनय ग्लायन् साधुस्म्मन्यमसाधुवत् ॥ १२८ ॥


 123. In the fight between the two monkey commanders, Rama, who was standing at a distance discharged an arrow that would injure his body and take (away) his life.

 124. Now, struck by that speedy arrow producing a cry that aroused fright among flesh-eating animals, Vali the fulfiller of supplicants' wishes

 125.—the advance leader of warriors, the vanquisher of all enemies, addicted to comforts, and having a steady mind, crashed on the ground, all of a sudden.

 126. Having seen Vali, the destroyer of enemies, fallen wailing like kinsmen, the monkeys who had no lord (now) took to the ten quarters.

 127. ‘‘Fie upon the son of Dasaratha. Thus spoke the sages residing in the forest. The monkey's wives who always bibbed honey went up to him bewailing (loudly).

 128. Feeling exhausted by the pangs of the wound, the lord of the monkeys, who regarded (himself) brave, loudly

मृषाऽसि त्वं हविर्याजी राघव ! च्छप्रतापसः।
प्रयव्यासक्तघातित्वाद् ब्रह्मानां पापसस्मितः ॥ १२९ ॥

पापकृत् सुकृतां मध्ये राज्ञः पुण्यकृतः सुतः।
मामपापं दुराचार कि निहत्याऽभिधास्यसि ॥ १३० ॥

अग्निचित् सोममुद् राजा रथचक्रचिदादिषु ।
अनले जिवष्टवान् कस्मान्न स्वयाऽऽपेक्षितः पिता ॥ १३१ ॥

मांसविक्रयिणः कर्म व्याधस्याऽपि विगर्हितम् ।
मां घ्नता भवताऽऽकारि निःशङ् पापदृश्वन ॥ १३२ ॥

बुद्धिपूर्वं ब्रुवन् न त्वा राजकृत्वा पिता खलम् ।
सहयुध्वानमयेन योऽहिनो मामनागसम् ॥ १३३ ॥


taunted Rama, who considered himself a gentleman, as an evil person

 129. Oh Raghava, deceitful ascetic, you are an untrue offerer of oblations and are (dis-credited with the sin of brah- minicide, because of having killed one who was engaged (in fighting) with another. "

 130. The son of a meritorious father, indulging in sin, Oh ill-behaved Rama, what will you say among the righteous (men) (now) after having killed me ?

 131. Why have you not thought of(your) father, the King, keeping the fire, extracting soma-juice and offering oblations in the fire during sacrifices (with oblations arranged) like a chariot wheel ?

 132. A deed (more) despicable than even (that) of the hunter who sells meat has been perpetuated by you, the conceiver of sin, who killed me without (any) qualms.

 133 . ‘Knowing you (to be) a villain, your father did not intentionally make you the King, you who killed the innocent me who was fighting with another,

पञ्च पञ्चनखा भक्ष्या ये प्रोक्ताः कृतज्ञे द्विजः।
कौशल्यज ! शशाबीनां तेषां नैकोऽप्यहं कपिः ॥ १३४ ॥

कथं दस्थः स्वयं में प्रजास्त्वं पालयिष्यसि ।
ग्रामानुजस्य जिहे षि सौमित्रेस्त्वं कथं न वा ॥ १३५ ॥

मन्ये किञ्जमहं अनन्तं त्वामक्षत्रियजे रणे ।
लक्ष्मणाधिज । ! दुधृतं प्रयुक्तमनुजेन न :” ॥ १३६ ॥

( अथ अनुपपदाधिकारः )


प्रत्यूचे वालिनं रामो ‘नाऽकृतं कृतवानहम् ।
यज्वभिः सुत्वभिः पूर्वज रद्भिश्च कपीश्वर ! ॥ १३७ ॥

ते हि जालंगंले पार्शस्तिरश्चामुपसेदुषाम् ।
ऊषषां परदारैश्च साधं निधनमैषिषुः ॥ १३८ ॥


 134. Oh son of Kausalya, I, a monkey, am not one of those five five-nailed (animals) -rabbits and others-that are declared as fit to be eaten by the brahmins born in the Krta age.

 135. Being yourself ill-inclined towards pious duty, how will you protect the subjects ; or how (is it that ) you are not ashamed (before) your own younger brother, the son of Sumitra ?

 136. Oh elder brother of Laksmana, I consider you as low-born, you of evil-conduct, who, goaded by our younger brother, killed me in a fight which was waged by others than ksatriyas.

(Now the group of forms without an Upapada )

 137. Rama replied to Vali , “Oh lord of monkeys, I have done nothing that was not done by sacrificers, Soma offerers, our ancestors and elders.

 138. For they desired the death by means of nets or noose-cords on the neck of brutes standing nearby and of those who lived with another's wife.

अहं तु शुश्रुवान् भ्रात्रा स्त्रियं भुक्तां कनीयसा ।
उपेयिवाननूचानं निन्वितस्त्वं लतामृग’ ! ॥ १३९ ॥

अन्यनैषीततो वाली प्रणवानिव राघवम् ।
यक्षिपछवाऽद्भवं यस्मात् काकुत्स्थे तनयं प्रियम् ॥ १४० ॥

म्रियमाणः स सुग्रीवं प्रोचे सद्भावमागतः ।
‘सम्भविष्याव एकस्यामभिजानासि मातरि ॥ १४१ ॥

प्रवसाय नगेन्द्रेषयपास्यावो मधूनि च ।
अभिजानीहि तसवं बन्धूनां समयो ह्ययम् ॥ १४२ ॥

दैवं न विवधे नूनं युगपत् सुखमावयोः ।
शश्वद् बभूव तब्दुःस्थं यतो नाविति हाऽकरोत्"॥ १४३ ॥

ववौ स दीयतां भ्रत्रेि माल चाऽग्रयां हिरण्मयम् ।
राज्यं सन्दिश्य भोगांश्च ममार व्रणपीडितः ॥ १४४ ॥


 139. ‘I, however, have heard, Oh monkey, that you cohabiting with a woman enjoyed by (your) younger brother, have been condemned by Vedic scholars."

 140. Thereupon, Vali, like one full of shame, propitiated Rama and, with efforts, made over to the descendant of Kakutstha, his beloved son Aigada .

 141 . While dying, (Vali) who had attained a noble disposition, spoke to Sugriva, Do you realise that we were born of one (and the same) mother ?

 142. ‘(Please remember everything, that we two dwelt on excellent mountains and drank honey (together); for this is the convention (appropriate rule) of brothers.

 143. Indeed, Fate did not decree our happiness together. It was always ill-disposed in as much as it made us thus (inimical)."

 144. He gave away to his brother his beloved (wife ) and (his) excellent golden necklace ; and having ordered the

तस्य निवं यं कर्तव्यं सुग्रीवो राघवाज्ञया ।
किठिकन्धाद्रिगुहां गन्तुं मन: प्रणिदधे द्रुतम् ॥ १४५ ॥

नामग्राहं कपिभिरशनेः स्तूयमान: समन्ता-
दन्वग्भावं रघुवृषभयोर्वानरेन्द्रो विरजन् ।

अभ्यर्थेऽम्भःपतनसमये पणलभतसान
किष्किन्धात्रे न्यविशत मधुक्षीबगुञ्ज द्विरेफम् ॥ १४६ ॥

इति भट्टिकाव्ये वालिवधो नाम षष्ठः सर्गः ॥

( अधिकारकाण्डे प्रथमः परिच्छेदः ।। )


kingdom and its wings (to Sugriva) he died, tortured by (his) wounds.

 145. Having performed his (last) rite, sugriva, at the command of Rama, decided to go quickly to the cave in the Kiskindha mountain.

 146. Being praised loudly, all around, with the mention of (his) name, and shining with a friendly disposition towards the two best of Raghus(Sugriva) the King of monkeys entered the Kiskindha mountain whose summit was saturated with leaves and where bees, intoxicated by honeywere humming as (the rainy season), the time for the showering of waters, was nearby.

Here ends canto VI named

THE DEATH OF VALI

( Part I of the Adhikara-kanda )

ततः कर्ता वनाकम्पं वव वर्षाप्रभञ्जनः ।
नभः पूरयितारश्च समुनेमुः पयोधराः ॥ १ ॥

तर्पणं प्रजनिष्णूनां सस्यानाममलं पयः ।
रोचिष्णवः सविस्फूर्जा मुमुचुभिन्नवद् घनाः ॥ २ ॥

निराकरिठणयो भानं दिवं वतणवोऽभितः ।
अलंकरिष्णवो भान्तस्तडित्वन्तश्चरिष्णवः ॥ ३ ॥

तान् विलोक्याऽसहिष्णुः सन् विललापोम्मविष्णुवत् ।
वसन् माल्यवति ग्लास्नू रामो जिष्णुरधृष्णुवत् ॥ ४ ॥


NOW CANTO VII

[ Henceforward the group of Krt forms used in the sense

of habit, characteristic or favourableness ]

 1. Then producing a strong tremour in the woods, the stormy rain-wind blew ; and clouds rose high, pervading the sky.

 2. As though torn asunder, the highly shining clouds accompanied by thunder, let down clear water, good for satiating the speedily growing produce ,

 3.-(the clouds) that were in the habit of subduing the sun. moving about both the sides of the sky, and embellishing and shining.

 4. On seeing them, the habitually triumphant Rama, residing on the Malyavat (mountain), unable to endure (separation), and unable to pick up courage, becoming depressed,lamented like one highly intoxicated.

90

भ्रमी कदम्बसंभिन्न पवनः शमिनामपि ।
बलमित्वं कुरुतेऽत्यर्थं मेघशीकरशीतलः ॥ ५ ॥

संज्वारिणेव मनसा ध्वान्तमायसिना मया ।
द्रोहि खद्योतसम्पक नयनामोषि दुःसहम् ॥ ६ ॥

कुर्वन्ति परिसारिण्यो विद्युतः परिदेविनम् ।
अभ्याघातिभिरामिधाश्चातकैः परिराटिभिः ॥ ७ ॥

संसर्गं परिबाहीव शीतोऽप्याभाति शीकरः ।
सोढ माक्रीडिनोऽशक्यः शिखिनः परिवादिनः ॥ ८ ॥

एता देवानुरोधियो वेषिण्य इव रागिणम् ।
पीडयन्ति जनं धाराः पतन्त्योऽनपकारिणम् ॥ ९ ॥

कुर्याद् योगिनमप्येष स्फूर्जावान् परिमोहिनम् ।
स्यागिनं सुखदुःखस्य परिक्षेप्यम्भसामृतुः ॥ १० ॥


 5. The whirling wind, mingled with (the fragrance of) kadamba (flowers), and cool with the spray from the clouds causes excessive depression even to the self-controlled.

 6. (This) harmful darkness teeming with glow-worms and robbing the eyes (of visibility), is hard to be borne by the mind by me feeling fatigued, as if feverish.

 7. ‘Prone to spread around and interspersed with cataka (birds) given to producing a drum-beat-like sound and chattering(these) lightning flashes make me a lamenter.

 8. The spray, though cool, appears to be scorching all over (when) it touches (me; insufferable are the playful peacocks given to clamouring.

 9. These falling showers, complying with Fate, torture the harmless lovers, as if full of hatred.

 10. ‘‘Accompanied by thunder and scattering water all around, this season would render even a yogin (who controls

विकस्थी याचते प्रत्तमविश्रम्भी मुहुर्जलम् ।
पर्जन्यं चातकः पक्षी निकृन्तन्निव मानसम् ॥ ११ ॥

प्रलापिनो भविष्यन्ति कवा न्वेतेऽपलाषिणः।
प्रमाथिनो वियुक्तानां हिंसकाः पापवर्द्धराः ” ॥ १२ ॥

निन्दको रजनिम्मयं दिवसं क्लेशको निशाम् ।
प्रावृष्यनैषीत् काकुत्स्थः कथंचित् परिदेवकः ॥ १३ ॥

अथोपशरदेऽपश्यत् क्रौञ्चानां चेष्टनैः कुलैः।
उत्कण्ठावर्धनै: शुभ्र रवणैरम्बरं ततम् ॥ १४ ॥

विलोक्य द्योतनं चन्द्र लक्ष्मणं शोचनोऽववत् ।
"पश्यदन्द्रमणान् हंसानरविन्दसमुत्सुकान् ॥ १५ ॥


his mind), who is a habitual forsaker of pleasure and pain, prone to be allured.

 11 . The distrustful cataka bird, given to boasting as if cutting my heart, repeatedly begs for water which is already (being) given by the rain.

 12. When, indeed, would these wretched, over-croaking frogs, given to overpowering and harming the separated lovers, tend to be void of desires ?’’

 13. The suffering Kakutstha given to wailing and critici sing, somehow passed the day that seemed to be the night and the night (too), during the rainy season.

 14 Then, with the autumn nearby, he saw the white sky spread over with flocks of herons given to activity and worbling and (thus) increasing (his) longing.

 15. On observing the moon shining brightly, the grieving Rama said to Laksmana, Look at the swans longing for the lotuses and moving languidly,

कपिश्चङ्क्रमणोऽद्यपि नाऽसौ भवति गर्धनः।
कुर्वन्ति कोपनं तारा मण्डन गगनस्य माम् ॥ १६ ॥

नाऽर्वस्याप्यायितारं कि कमलानि रेव कपिः ।
दीपितारं विनारम्भे निरस्तध्वान्तसंचयम् ॥ १७ ॥

अतीते वर्धके काले प्रमत्तः स्थायुको गृहे ।
गामुको भुवमध्वानं सुग्रीवो वालिना गतम् ॥ १८ ॥

जल्पाकीभि: सहाऽऽसीनः स्त्रीभिः प्रजविना त्वया ।
गत्वा लक्ष्मण ! वक्तव्यो जयिना निष्टुरं वचः ॥ १९ ॥

शैले विश्रयिणं क्षिप्रमनादरिणमभ्यम ।
न्याय्यं परिभवी बूहि पापमव्यथिनं कपिम् ॥ २० ॥

स्पृहयालु कप स्त्रीभ्यो निद्रालुमदयालुवत् ।
श्रद्धालु भ्रामरं धारु सद्मद्रौ वद द्रुतम् ॥ २१ ॥


 16. ‘‘That lustful monkey is not given to gradual movement even today! The stars adorning the sky render me prone to anger.

 17. Does the monkey (Sugriva) not know (that) the nourisher of lotuses, the sun, who would have dispelled the mass of darkness (will now) shine brightly at the beginning of the day ?

 18. While the showering (rainyseason is gone, the negligent stay-at-home Sugriva is certainly deemed to go the way traversed by Vali.

 19 . "He seated (forever) with garrulous women, should be addressed (in) merciless words by your speedy and triumphant self.

 20. "Going (to him) straight and humiliating (him), speak just words to the unrepenting and sinful monkey.

 21 . "Like a merciless person, quickly speak to Sugriva, doting upon women, sleepy, addicted to honey, a drunkard, resting happily on the mountain."

सृमरो भङ्गुरप्रज्ञो गृहीत्वा भासुरं धनुः।
विदुरो जित्वरः प्राप लक्ष्मणो गवरान् कपीन् ॥ २२ ॥

तं जागरूकः कार्येषु दन्दशूकरिपुं कपिः ।
अकम्पं मारुतिर्दाफ़ी नम्रः प्रावेशयद् गुहाम् ॥ २३ ॥

कम्राभिरावृतः स्त्रीभिराशंसः क्षेममात्मनः ।
इच्छुः प्रसादं प्रणमन् सुग्रीवः प्रावदन्नृपम् ॥ २४ ॥

‘‘अहं स्वप्नक् प्रसादेन तव वन्दारुभिः सह ।
अभीरुरवसं स्त्रीभिर्भासुराभिरिहेश्वरः ॥ २५ ॥

विद्यनाशं रवेर्भासं वित्राजं शशलाञ्छनम् ।
रामप्रसे च भोगेष नाहमज्ञासिषं रतः ॥ २६ ।॥

एष शोकच्छिदो वीरान् प्रभो ! सम्प्रति वानरान् ।
धराशैलसमुद्रणामन्तगान् प्रहिणोम्यहम् ’ ॥ २७ ॥


 22. Having taken up his lustrous bow Laksmana, a fast walker, knowledgeable about the self-destroying, very wise, bent upon victory, reached the ever-moving monkeys.

 23. The modest monkey, Maruti, ever vigilant about (his) tasks, ushered into the cave that radiant and unshakable enemy of the demons (Laksmana).

 24. Surrounded by lovely ladies, desirous of his own security and coveting (his) favour, Sugriva spoke to the King (Laksmana) :

 25. ‘‘Sleepy (and) fearless, I, the lord, stayed here along with doting and radiant ladies, through your favour.

 26 . Engrossed in the enjoyments provided by (the favour of Rama, I did not notice the disappearance of the lightning fashes, the lustre of the sun and the well-shining moon.

 27 . Here (and) now, do I dispatch, (my) lord, brave

monkeys, destroyers of (Rama's) grief and traversing to the end of the earth, mountains and oceans.

( अथ निरधिकारकृतः )

राघवस्य तत कार्यं कारुर्वानरपुङ्गवः ।
सर्ववानरसेनानाम् अवगमनमादिशत ॥ २८ ॥

‘बयमधैव गच्छामो राम द्रष्टुं त्वरान्विताः ।
कारका मित्रकार्याणि सीतालाभाय” सोऽब्रवीत् ॥ २९ ॥

ततः कपीनां सङ्गता हर्षाव् राघवभूतये ।
पूरयन्तः समाजग्मुर्भयदाया विशो वश ॥ ३० ॥

सुग्रीवान्तिकमासेदुः ‘सावयिष्याम इयरिम् ।
करिष्यन्त इवाऽकस्माद् भुवनं निर्दशाननम् ॥ ३१ ॥

‘कर्ताऽस्मि कार्यमायातैरेभिरित्यवगम्य सः।
काकुत्स्थपाबपच्छायां शीतस्पर्शमुपागमत् ॥ ३२ ॥


[ Henceforth other Krt terminational forms ]

 28. Then, bent upon accomplishing the task of Rama, the mighty monkey ordered the immediate arrival of all the monkey troops.

 29. He said, "Today itself shall go in (all) haste, we the fulfillers of (our) friend's object to see Rama for the sake of the recovery of Sta."

 30. Then pervading the ten quarters and determined to infuse fear, companies of monkeys assembled together in joy, for the sake of the prosperity of Rama.

 31. They reached the vicinity of Sugriva, (with the intention) 'We shall dissipate the enemy', and as if suddenly bent upon rendering the world bereft of Ravana.

 32. Feeling, I shall accomplish the task with these that have arrived he (Sugriva) reached the shadow of the tree in the form of Rama, cool to the touch.

कायं सारनिभं दृष्ट्वा वानराणां समागमम् ।
अवैलाशं वशास्यस्य निर्घत्तमिव राघवः ॥ ३३ ॥

ततः कपिसमाहारमेकनिश्चयमागतम् ।
उपाध्याय इवाऽऽयामं सुग्रीवोऽध्यापिप दिशाम् ॥ ३४ ॥

सजलाम्भोवसंरावं हनुमन्तं सहाङ्गदम् ।
जाम्बवं नीलसहितं चारुसह्याद्रमब्रवीत् ॥ ३५ ॥

‘‘यात यूयं यमभयं विशं नयेन दक्षिणाम् ।
चिक्षावैस्तोयविश्रवं तर्जयन्तो महोदधेः ॥ ३६ ॥

उन्नायानधिगच्छन्तः प्रद्रावंवंसुधभृताम् ।
वनाभिलावान् कुर्वन्तः स्वेच्छया चारुविक्रमाः ॥ ३७ ॥


 33. Having seen the concourse of the monkeys, Raghava felt that the task resembling (constituting) the quintessence (i.e., the recovery of Sita) by the destruction of Ravana was as good as accomplished.

 34. Then, he (Sugriva) explained to the monkey congre gation (the distribution of) the expanse of the quarters that had turned into a single mass.

 35. Then he spoke to Hanuman, whose thunder was like that of a cloud full of water and who was (sitting) with Aigada, and Jambavan whose fight was charming and who was sitting with Nila.

 36. "You go by means of expedients towards the southern direction, the abode of Yama, (you) subduing the watery thunder of the clouds with your cries.

 37. Oh (monkeys) of excellent valour, knowing (ascending with quick flights) the elevations of the mountains (and) executing the destruction of the forests at your (sweet) will;

सदोगारसुगन्धीनां फलानामलमाशिताः ।
उकारेषु च धान्यनामनभीष्टपरिग्रहाः ॥ ३८ ॥

संस्तावमिव ण्वतश्छन्दोगानां महाध्वरे ।
शिञ्जितं मधुलेहानां पुष्पप्रस्तारशायिनाम् ॥ ३९ ॥

आलोचयन्त विस्तारमम्भसां दक्षिणोदधेः ।
स्वादयन्त फलरसं मुष्टिसंग्रहपीडितम् ॥ ४० ॥

न्याय्यं यद् यत्र तत् कार्यं पर्यायेणाऽविरोधिभिः।
निशोपशायः कर्तव्यः फलोच्चयश्च संहतैः ॥ ४१ ॥

सीता रक्षनिकायेष स्तोककायं श्छलेन च ।
मृग्या शत्रु निकायानां व्यावहासी मनभितैः ॥ ४२ ॥


 38.— featers to the fill of the fruits that are ever fragrant during eructations, but not desiring consumption of heaps of corn;

 39. — listening to the humming of the bees resting on fower-couches, the humming resembling praises sung in chorus by Saman-singers during a great sacrifice;

 40. — observing the expanse of the waters of the Southern Ocean, tasting the fruit-juice squeezed out by the pressure of the fists;

 41. — by you, not hostile (to one another), should be accomplished, by turn, whatever task be appropriate at whichever place and you should indulge in nocturnal sleep and collection of fruits, (by turn).

 42. ‘‘Sita should be searched for, in the abodes of the demon through guile, by you whose bodies will be made tiny and who will not resort to (mutual) recrimination before hosts of enemies.

Bhatti-7

सांराविणं न कर्तव्यं यावन्नायाति दर्शनम् ।
संवृष्टायां तु वैदेह्यां निग्राहो वोऽर्थवानरेः ॥ ४३ ॥

प्रग्राहैरिव पात्राणामन्वेष्या मैथिली कृतैः।
ज्ञातव्या चेङ्गितैर्धर्योध्यन्तो राघवागमम् ॥ ४४ ॥

वेदिवत् सपरिग्रहा यज्ञियेः संस्कृता द्विजः।
दृश्या मासतमादतः प्रागनिन्दितवेशभत ॥ । ४५ ॥

नीवारफलमूलाशान् ऋषीनप्यतिशेरते ।
यस्या गुणा निरुद्भावास्तां व्रतं यात पश्यत ” ॥ ४६ ॥

उच्छायवान् घनारावो वानरं जलदारवस ।
दुराप्लावं हनूमन्तं रामः प्रोचे गजाप्लवः ॥ ४७ ॥


 43. No tumultuous uproar should be produced until ( Sita ) does not come into view; after Sita has been apprehended, however, your challenging shouts against the enemy (will be) fruitful.

 44. The Mithila Princess should be searched for by you taking the guise of (beggars, i.e.), holders of begging bowls, and she, who would be pondering upon the arrival of Rama, should be recognised by her righteous (i.e., natural) gestures.

 45. "Sita, who would be wearing a blemishless dress and would be having around a guard like the sacrificial altar sanctified by brahmins worthy of conducting sacrifices, should be perceived (i.e., found out ) by you, before the last day of (this) month.

 46. ‘Go quickly (and) find (lit., see) her whose changeless virtues surpass even that of the sages who eat wild rice, fruits and roots.

 47. Possessed of (physical and moral) height, Rama whose voice was like that of clouds and gait like that of an elephant spoke to the monkey Hanuman whose roar was similar to tha of the cloud and whose flights were long.

"अवग्रहे यथा वृषिंट प्रार्थयन्ते कृषीवलाः।
प्रार्थयध्वं तथा सीतां यात सुग्रीवशासनात् ॥ ४८ ॥

वणिक् प्रग्राहवान् यद्वत् काले चरति सिद्धये ।
देशापेक्षास्तथा यूयं याताऽऽदायाऽङ्गुलीयकम् ॥ ४९ ॥

अभिज्ञानं गृहीत्वा ते समुत्पेतुर्नभस्तलम् ।
वाजिनः स्यन्दने भानविमुक्तप्रग्रहा इव ॥ ५० ॥

उवक् शतबल कोटघा सुषेणं पश्चिमां तथा ।
दिशं प्रास्थापयद् राजा वानराणां कृतस्वरः ॥ ५१ ॥

प्राचीं तावद्भिरव्यग्रः कपिभिविनतो ययौ ।
अप्रग्राहैरिवाऽऽवियो वाजिभिर्दूरपातिभि: ॥ ५२ ॥

ययुवन्ध्यं शरन्मेधैः प्रावारेप्रवरैरिव ।
प्रच्छन्नं मारुतिप्रष्ठाः सीतां द्रष्टुं प्लवङ्गमाः ॥ ५३ ॥


 48 . Just as farmers pray for rain during a draught, you too pray for Sita (and) depart on Sugriva's command.

 49. Just as a merchant, carrying the balance-string, moves about at proper time for the sake of success so also you go, expecting (to visit) regions, having taken (this) ring.’’

 50. Having taken the token-ring they jumped up into the vast sky like the horses of the sun's chariot whose reins are let loose.

 51. The king of the monkeys who made haste, dispatched Satavali northwards with a crore ( of monkeys ) and Susena to the west.

 52. With as many monkeys who took long jumps did Vinata proceed to the east like the sun (travelling) with the rein free horses galloping with long trots.

 53. For finding Sita, the monkeys led by Hanuman (Maruti) went to the Vindhya (mountain) covered with autumnal clouds resembling excellent upper garments.

परिभावं मृगेन्द्राणां ये कुर्वन्तो नगमूर्धसु ।
विन्ध्ये तिग्मांशुमार्गस्य चेरुः परिभवोपमे ॥ ५४ ॥

भ्रमुः शिलोच्चयांस्तुङ्गानुत्तेरुरत रान् गदान् ।
आशंसवो लवं शत्रोः सीतायाश्च विनिश्चयम् ॥ ५५ ॥

आदरेण । गमं चक्षुविषमेष्वप्यसद्भसाः ।
व्याप्नुवन्तो दिशोऽन्यादान् कुर्वन्तः सव्यधान् हरीन् ॥ ५६ ॥

संचेरुः सहसाः केचिदस्वनाः केचिवादिषुः ।
सं यामवन्तो यतिबस्मिगदानपरेऽसुचन् ॥ ५७ ॥

अथ वलसायनिःक्वणा नराः क्षीणपणा इव ।
अमदाः सेदुरेकस्मिन्नितम्बे निखिल गिरेः ॥ ५८ ॥

ततः ससमदस्तत्र निरंक्षन्त पतत्रिणः ।
गुहाद्वरेण निर्यातः सनजेन पशनिव ॥ ५९ ॥


 54. Inflicting insults upon the lions on the summits of the mountain, (the monkeys) roamed upon the Vindhya, comparable, in the matter of height), to a disgrace of the sun's passage.

 55. Desiring (hoping for the annihilation of the enemy and with certainty about finding Sita, they traversed lofty, rocky mountains (and) crossed unfordable rivers.

 56. Pervading the quarters and rendering the lions full of injuries (making them) incapable of eating, they (themselves foodless) effected, with caution, an entry into difficult (terrains), too.

 57. Some moved about with a smile ; some wandered noiselessly, and othersfull of restraint like ascetics, gave up conversation.

 58. Like men whose stakes (money) are exhausted, they all, void of joy (and) noiseless through fatigue, sat down on a fank of the mountain.

 59. Then, (getting) cheerful (again) they perceived there,

बीनामुपसरं दृष्ट्वा तेऽन्योन्योपहचा गुहाम् ।
प्राविशन्नाहवप्रज्ञा आहावमुपलिप्सवः ॥ ६० ॥

कुर्वन्तो हबमाप्तानां पिपासावधकाङक्षिणः ।
द्वारं तमोघनप्रख्यं गुहायाः प्राविशन् द्रुतम् ॥ ६१ ॥

तस्मिन्नन्तर्घणेऽपश्यनप्रघाणसौधसनः।
लौहोघनघनस्कन्धा ललितापघनां स्त्रियम् ॥ ६२ ॥

सा स्तम्बघ्नपदन्यासान् विघनेन्दुसमद्युतिः ।
परिघोरुभुजानाह हसन्ती स्वागतं कपीन् ॥ ६३ ॥

पिप्रायाऽद्रिगुहोपधनानुद्धान् संघसमागतान् ।
फलैर्नानारसैश्चित्रैः स्वादुशीतं श्च वारिभिः ॥ ६४ ॥


flocks of birds emerging like herds of animals from the opening of a cave.

 60. On seeing the constant how of birds, they, inviting one another, entered the cave, intent on a fight (if needed) and desirous of finding a water reservoir,

 61. Calling upon their friends (and) desirous of killing (quenching their) thirst (they) entered the opening of the cave that resembled a cloud of darkness,

 62. Therein they who had shoulders as stout as iron blocks saw in the open space beyond the door, on the portico of a palatial house, a lady with graceful limbs .

 63. Smiling, she whose lustre was like the moon's that subdued (others), exclaimed (extended) welcome to the monkeys whose arms were long like bars and whose footsteps crushed down grass-stalks.

 64. She delighted (entertained) those excellent (monkeys) who had come in groups and resorted to the mountain-cave, with various fruits that had divers favours and with water, sweet and cool.

निघाऽनिघतरुचढने तस्मिस्ते लबिभ्रमैः फलैः ।
तृप्तास्तां भ्राजथुमतीं पप्रच्छुः ‘कस्य पूज़ियम् ’ ॥ ६५ ॥

रक्षणं करोषि कस्मात् त्वं यत्नेनाऽऽख्यायतां शुभे !।
स्वप्ने निधिवदाभाति तव सन्दर्शनं हि नः " ॥ ६६ ॥

ततो जलधिगम्भीरान वानरान् प्रत्युवाच सा ।
इयं बानवराजस्य पूः सृष्टिवश्वकर्मणः ॥ ६७ ॥

निहतश्च स्थित भिन्दन् दानवोऽसौ बलद्विषा ।
दुहिता मेरुसावर्णरहं नाम्ना स्वयंप्रभा ॥ ६८ ॥

जूतिमिच्छथ चेत् तूणं कीति वा पातुमात्मनः ।
करोमि वो बहिरंतीन् पिधध्वं पाणिभिर्देशः ” ॥ ६९ ॥

व्रज्यावतो निरुद्धाक्षान् विीवाऽनुष्ठितक्रियान् ।
निरचि क्रमविच्छातो । वानरांश्चङ्क्रमावतः ॥ ७० ॥


 65. Satiated with the fruits available in that (region) covered all over with tall and broad as well as short and thin trees, they asked that resplendent one, "Whose city is this ?

 66. ‘May we be told, why you protect (it) with efforts, Oh meritorious one : indeed, your sight appears to us like a treasure in a dream.

 67. Then she replied to the monkeys who were extensive (in number) as the ocean, "This city is the creation of Visvakarma, the king of demons.

 68. And, that demon was killed by Indra, (the enemy of Bala), breaking the settled rule (of duel). I am the daughter of Merusavarni, Svyamprabha by name.

 69. If you wish for a quick departure (from here) or desire to protect your reputation, I shall have you taken out ; cover your eyes with (your) palms."

 70. Just as the (Vedic) lore delivers those that have performed religious deeds, at their wish, she took out the monkeys that had covered their eyes and were walking zigag.

निष्क्रम्य शिक्षया तस्यास्त्रपावन्तो रसातलात् ।
ज्ञात्वा मासमतिक्रान्तं व्यथामवललम्बिरे ॥ ७१ ॥

चिन्तावन्तः कथा चक्षुरुपधभेदभीरवः।
‘‘प्रकृत्वा नृपतेः कायं पूजां लप्स्यामहे कथम् ” ॥ ७२ ॥

प्रायोपासनया शान्त मन्वानो वालिसम्भवः ।
युक्त्वा योगं स्थितः शं ले विवृण्वंश्चित्तवेदनाम् ॥ ७३ ॥

प्रस्कन्विकामिव प्राप्तो ध्यात्वा बूते स्म जाम्बवान् ।
‘धिक् शालभञ्जिकाप्रख्यान् विषयान् कल्पनारुची रुचीन् ॥ ७४ ॥

यां कारं राजपुत्रोऽयमनुतिष्ठति तां क्रियाम् ।
अहमप्यनुतिष्ठमि’ सोऽप्युक्त्वेवमुपाविशत् ॥ ७५ ॥


 71. Having walked out of the nether world as per her instructions they took fright and were full of shame, realising that the month (during which they had to find out Sita) had passed.

 72. Afraid on account of the breach of faith (and) full of anxiety, they held discussion, ‘‘How shall we receive honour, without accomplishing the work of the king ?"

 73. Setting his mind (intent) upon (mental) peace through fast unto death and revealing (his) mental agony, (Aigada) the son of Vali, sat on the mountain, resorting to yoga.

 74. After having reflected, Jambavan who had, as if he had contracted diarrhea, said , "Fie upon the objects of the senses whose charm is imaginary and which are comparable (only) to dolls (i.e., unreal) .

 75 . "I too (shall) perform the same rite which this Prince (Aigada) performs." Having so declared, he too abstained from food.

उवाच मारुतिर् "वृद्ध संन्यासिभ्यश्न' वानरान् ।
"अहं पर्यायसंप्राप्तां कुर्वे प्रायोपवेशिकाम्" ॥ ७६ ॥

अभावे भवतां योऽस्मिन् जीवेत् तस्याऽस्वजीवनि '।
इत्युक्त्वा सर्वं एवास्थुर्बद्ध्वा योगासनानि ते ॥ ७७ ॥

( अथ स्त्रीलिङ्गभावं निवर्य कृदुदाह्रियते । )


"अक्लेश्यमसिनाऽऽन्यसं कबन्धवधमभ्यधुः ।
धिङ न: प्रपतनं घोरं क्लेदान्तस्त्वमनाथवत्” ॥ ७८ ॥

ततो मन्दगतः पक्षी तेषां प्रायोपवेशनम् ।
अशनीयमिवाशंसुर् महान् आयादशोभनः ॥ ७९ ॥

श्चनतुण्डनं तं विलोक्याऽशुभाकरम् ।
पापगोचरमात्मानमशोचन् वानरा मुहुः ॥ ८० ॥


 76. Maruti said to the monkeys, "When the old (Jambavan) is renouncing (food), I (too) shall observe fast unto death that has come to my turn. "

 77. Then all the other monkeys also sat down in yogic postures after declaring, May lifelessness come to him who may live here, in your absence."

[ Now are illustrated feminine Krt forms ]

 78. They remarked , Painless (was) the slaughter with a sword of (even) Kabandha, by the side of the Fire. Fie upon (this) horrifying fall of ours, the Fate of ending in damp decay like one without a protector !'

 79. Then a slow-movingugly, huge bird (Sampati ) came down , expecting as it were, their fast unto death to (provide it) food.

 80. On seeing him, a mine of evil, with the tip of its beak capable of shearing (their) bodies, the monkeys bewailed them selves over and again that they had fallen within the range of evil.

जटायुः पुण्यकृत् पक्षी दण्डकारणप्रसञ्चरः ।
कृत्वा राघवयं यः स्वारूढोऽग्निसंस्कृतः ॥ ८१ ॥

नरकस्याऽवतरोऽयं प्रत्यक्षोऽस्माकमागतः।
अचेष्टा यबिहऽन्यायादनेनाऽत्स्यामहे वयम् ॥ ८२ ॥

हृदयोदङ्कसंस्थान कृतास्तनयसन्निभम् ।
शरीराखनतुण्डागं प्राप्याऽमुं शर्म दुर्लभम् ॥ ८३ ॥

ईषदाढ्यङ्करोऽप्येव न दे परत्राऽशुभक्रियः ।
अस्मानमितोऽभ्येति परिवलनो बुभुक्षया ॥ ८४ ॥

सम्प्राप्य वानरान् पक्षी जगाद मधुरं वचः।
के यूयं दुरुपस्थाने मनसाऽऽप्यद्रिमूर्धनि ॥ ८५ ॥

( इति कृदधिकारः )


 81. Meritorious is the bird Jatayu roaming about in the Dandaka woods who, having accomplished the task of Raghava, ascended the heavens, (being) consecrated in the funeral fire !

 82. This visible incarnation of he has approached us ; for We, incapable of activity, shall be eaten by him without any justification.

 83. Security difficult to have after getting (into is (the hands of) (this bird) resembling a wrench for (extracting out the heart), and similar to the noose (or net) of the God of Death, and which has the tip of its beak capable of tearing the body apart.

 84. Famished by hunger, this bird whose deeds are inauspicious, and who is not the bestower of the slightest good (even) in the other world, comes from this (place) to eat us.

 85. Having reached the monkeys, the bird spoke sweet words: Who are you on this mountain summit difficult to be reached even by the mind (mentally) ?

( Here ends the Krt Section )

( अथ प्रकीर्णकः )

अश्मनः परिदेवध्वे कुर्वन्तो रामसंकथाम् ।
समानोदर्यमस्माकं जटायं च स्तुथाऽऽदरात् ॥ ८६ ॥

शङ्धवित्रवचनं प्रत्यूचुर्वानराः खगम् ।
‘‘वयं शत्रुलविषोर्दूता रामस्य भूपतेः ॥ ८७ ॥ ॥

केनाऽपि वौष्कुलेयेन कुर्यां माहाकुल प्रियाम् ।
हृतां महकुलीनस्य तस्य लिप्सामहे वयम् ॥ ८८ ॥

त्रिंशत्तममहर्यातं मत्वा प्रत्यागमवधिम् ।
अकृतार्था विषीदन्तः परलोकमुपास्महे ॥ ८९ ॥

त्रियामहे न गच्छामः कौशल्यायनिवल्लभाम् ।
उपलम्भ्यामपश्यन्तः कौमारीं पततां वर ! ॥ ९० ॥


[ Now Miscellaneous Forms ]

 86 . "You lament yourself, carrying on conversation about Rama, and praise respectfully, our co-uterine brother, Jatayu."

 87. To the bird whose speech was the dispeller of fear, the monkeys replied : "We are the messengers of king Rama whose arrows are the mowers of enemies.

 88. ‘‘We wish to recover that high born man's beloved, best of family, born in a great family, (but) who has been kidnapped by one born in a despicable family.

 89. Realising that the thirtieth day, the time fixed for (our) return, has gone by and feeling distressed, we, whose objective has not been fulfilled, abide fasting for the other world (death).

 90. Oh best of birds, we who have not apprehended the laudable wife of one who had not married before dear to the son of Kausalya (Rama ), shall not go back,

(but starve and) die.

( अथ क्ङिदतिशेषाधिकारः )

जगाव वानरान् पक्षी नाध्यगीढ्वं भुवं स्मृतिम् ।
यूयं संकुटितुं यस्मात् कालेऽस्मिन्नध्यवस्यथ ॥ ९१ ॥

नाऽयमुद्वि जितुं कालः स्वामिकार्याद् भवादृशाम् ।
हृतभाय् च्युते राज्याव् रामे पर्युत्सुके भृशम् ॥ ९२ ॥

यनं प्रोर्णवितुं तूर्णं दिशं कुरुत दक्षिणाम् ।
प्रोर्णवत्र विवस्तत्र पुरीं द्रक्ष्यथ काञ्चनीम् ॥ ९३ ॥

ली नाम्ना गिरेमू छिन राक्षसेन्द्रेण पालिताम् ।
निजस्य च शक्रमानीता ददृशुर्या सुरस्त्रियः ॥ ९४ ॥

बभूव याऽऽधिशैलेन्द्रं मृदित्वेवेन्द्रगोचरम् ।
कुषित्वा जगतां सारं सैका शत्रे कृता भुवि ॥ ९५ ॥


[ Now kit and iit forms, i.e. with ' ]

 91. The bird spoke to the monkeys, You have certainly not studied the smrtis, for you resolve to get destroyed at this time.

 92. ‘Fallen from the kingdom, Rama, whose wife has been kidnapped, who is excessively pining for Sita, -this is not the time for the like of you to shrink from the duty to the lord.

 93. 'Quickly make efforts to explore the southern direction. Therein you will perceive a golden city that tends to cover the sky;

 94. —Lanka by name, protected by the lord of demons, in which the wives of gods were brought after defeating Indra ;

 95.—"which (originally) stood on the top of the mighty mountain (Sumeru), having pounded (surpassed) the kingdom (of heaven) under Indra. I presume that it is the only city constructed on the earth by extracting the essence of the world.

अमृडित्वा सहस्राक्ष क्लिशिव कौशलं निजै: ।
उवित्वाऽऽलं चिरं यत्नात् सेक धात्रा विनिर्मिता ॥ ९६ ॥

मुषित्वा धनवं पापो यां गृहीत्वाऽऽवसद् द्विषन् ।
त विवेच शक्रेण यात लङ्कमुपेक्षिताम् ॥ ९७ ॥

विवित्वा शक्तिमात्मीयां रावणं विजिघृक्षवः ।
उवतं पिपृच्छिपूणां वो मा स्म भूत सुषुप्सवः ॥ ९८ ॥

नाऽविविदिषुमध्येति सम्पद् रुरुदियं नरम् ।
कि सुमुविषुवद् यात द्विषो नाऽपचिकीर्षया ॥ ९९ ॥

बुभुत्सवो व्रतं सीतां श्रुत्सीध्वं प्रब्रवीमि वः ।
मा च भुवं मृषोघतं नः कृषीढ्वं स्वामिने हितम् ॥ १०० ॥


 96. That is the only city built by the Creator with great efforts, by his own skills , after having made Indra unhappy, toiling hard and then saying enough.

 97. ‘‘Go to that Lanka, where, having seized it after robbing Kubera, the hateful sinner, Ravana, has stayed put and which has been, as it were , abandoned by Indra after having cried (over it).

 98. I have told you who were desirous of asking. (Now) recognizing your own capacity, Oh (monkeys) who are desirous of fighting Ravana, do not be intent on sleeping (inattentive or idle)

 99. ‘‘Riches do not approach a man not desirous of learning and intent (only) on weeping. Why do you not go, desirous of robbing (him) and with a will to wrong (punish) the enemy ?

 100 . Desirous of apprehending Sita, do find her out quickly, I tell you. Do not regard ours as a false statement. Achieve the welfare of your lord.

समगध्वं पुरः शत्रोमदयध्वं रघूत्तमम् ।
नोपायध्वं भयं सीतां नोपायंस्त दशाननः ॥ १०१ ॥

ततः प्रास्थिषताऽऐन्द्रं महेन्द्र वानरा द्रुतम् ।
सर्वं किलकिलायन्तो धैर्यं चाऽऽधिषताऽधिकम् ॥ १०२ ॥

निकुञ्जे तस्य वतत्वा रम्ये प्रक्ष्वेदिताः परम् ।
मणिरत्नाधिशयितं प्रत्युदैक्षत व तोयधिम् ॥ १०३ ॥

अमषतमिव घ्नन्तं तटीम् सलिलसिभिः।
श्रिय समग्रं द्यतितं भदेनेव प्रलोठितम् ॥ १०४ ॥

पूतं शतैर्नभस्वद्धिीन्थित्वेव स्थितं रुचः ।
गुम्फित्वेव निरस्यन्तं तरङ्गन् सर्वतो मुहुः ॥ १०५ ॥

वfञ्चत्वाऽप्यम्बरं दूर स्वस्मस्तिष्ठन्तमात्मनि ।
तुषित्वाऽनिशं स्वादु पिबन्तं सरितां पयः ॥ १०६ ॥


 101 . Assemble in front of your enemy; delight the best of Raghus; do not entertain fear; hope, Ravana has not seduced Sita .

 102. Then chattering aloud, all the monkeys quickly set out for the greatest mountain, Mahendra, and instilled (into themselves) greater courage.

 103. Having halted in its groves and making ample but soft noise, they saw (in front) the ocean, a repository of the best jewels ;

 104.-hitting, as if intolerantat the mountains on its shore, with its watery billows, embellished in toto by its magni ficence and violently rolling through pride;

 105.-sanctified by cool breezes, standing as it were, after knitting together (all) splendours, and hurling everywhere ripples, after stringing them (together);

 106.-staying within its own even after having assaulted the far of sky and drinking the sweet waters of the rivers, as if having felt thirsty ;

द्युतित्वा शशिना नक्तं रश्मिभिः परिवर्जितम् ।
मेरोर्जेतुमिवाऽऽभोगमुच्चैदियोतिषं मुहुः ॥ १०७ ॥

विलोक्य सलिलोच्चयानधिसमुद्रमभ्रंलिहान्
भ्रममकरभीषणं समधिगम्य चाऽधः पयः ।

गमागमसहं व्रतं कपिवृषाः परिप्रेषयन्
गजेन्द्रगुरुविक्रमं तरुमृगोत्तमं मारुतिम् ॥ १०८ ॥

इति भट्टिकाव्ये सीतान्वेषणं नाम सप्तमः सर्गः ॥

( अधिकार कण्डे द्वितीयः परिच्छेदः )


 107. -expanded on all sides by the moon, after having lighted it, intent on rising aloft as if for subduing the expanse of the Meru (mountain).

 108. Having observed the lofty cloud-scraping billows above the ocean, and its waters, horrifying on account of the crocodiles, whirling below, the mighty monkeys quickly dispatched Maruti, the best of monkeys, capable of going and returning and possessed of great valour, like the lord of elephants.

Here ends canto VII named

THE SEARCH FOR SITA

(Part II of the Adhikara-kanda )

अथ अष्टमः सर्गः

अगाधत ततो व्योम हनूमानुरुविग्रहः ।
अत्यशेरत तद्वेगं न सुपर्णार्कमारुताः ॥ १ ॥

अमायत यथाऽऽकण सुप्रातेन शरन्मुखे :
गम्यमानं न तेनाऽऽसीदगतं क्रमता पुरः ॥ २ ॥

वियति व्यत्यतन्वतां मूर्ता हरिपयोनिधी ।
व्यत्यैतां चोत्तमं मार्गमीन्द्रेन्दुनिषेवितम् ॥ ३ ॥

व्यतिजिग्ये समुद्रोऽपि न धेयं तस्य गच्छतः ।
व्ययगच्छन्न च गतं प्रचण्डोऽपि प्रभञ्जनः ॥ ४ ॥

NOW CANTO VIII

( Now Atmanepada Group )


 1. Then, Hanuman of massive frame, plunged into the sky ; neither Garuda, nor the sun, nor the wind (could) excel his speed.

 2. He shone like the morning sun in the beginning of autumn. Not that the (path) being traversed by it (the sun) in front, was not covered by him (Hanuman) (while) travelling.

 3. (Both) the monkey and the ocean extended each other's forms into the sky; and each went by the excellent way of the other, the way that was followed by the sun, Indra and the moon.

 4. Even the sea did not subdue his courage as he traversed ; and even the violent stormy wind did not attain his speed.

111

व्यतिष्ठनम्ती व्यतिष्ठनन तां राक्षसीं पवनात्मजः।
जघानाऽऽविश्य वदनं निर्यान् भिस्वोदरं व्रतम् ॥ ५ ॥

अन्योन्यं स्म व्यतियुतः शब्दान् शब्दैस्तु भीषणान् ।
उदन्यांश्चालिनोद्धूतो न्नियमाणा च राक्षसी ॥ ६ ॥

न्यविक्षत। महाप्रहसंकुलं सहरलयम् ।
संका बहूनां कुर्वाणा न क्राणां स्वाशितम्भवम् ॥ ७ ॥

कृतेनोपकृतं बायोः परिणाममुत्थितम् ।
पित्रा संरक्षितं शक्रातः स मैनाकाद्रिमैक्षत ॥ ८ ॥

खं पराजयमानोऽसघनत्या पवनात्मजम्।
जगाद ऽग्निर् विजेषीष्ठा मयि विश्रम्य वैरिणम् ॥ ९ ॥


 5. Thinking of killing a demoness who was about to kill him, (Hanuman), the son of god Wind, after having (first) entered her mouth, killed her by tearing her apart, on coming out of her, quickly.

 6. The sea, thrown up by the wind and the dying demoness mutually mingled the horrifying noise of the one into the other's howl.

 7. Providing an ample supply of food for the alligators (that infested the ocean), that single demoness entered (i e., sank down) the (sea), the abode of crocodiles, infested by huge sharks.

 8. He then saw, risen up, the Mainaka mountain (who had been) protected by his father (viz., Wind), from Indra (and) who (therefore) wanted to repay the obligation to the Wind by means of a counter-favour.

 9. Vanquishing the sky by (his) great height, he Mainaka), said to the son of Wind, Having rested on me conquer the enemy.

फलान्यावत्स्व चित्राणि परिक्रीडस्व सानुषु ।
साध्वनुक्रीडमानानि पश्य वृन्दानि पक्षिणाम् ॥ १० ॥

क्षणं भद्राऽवतिष्ठस्व तत प्रस्थास्यसे पुनः।
न तत् संस्थास्यते कार्यं दक्षेणोरीकृतं त्वया ॥ ११ ॥

त्वयि नस्तिष्ठते प्रतिस्तुभ्यं तिष्ठामहे वयम् ।
उत्तिष्ठमानं मित्रार्थे कस्त्वां न बहु मन्यते ॥ १२ ॥

ये सूर्यमुपतिष्ठन्ते मन्त्रैः सन्ध्याद्वयं द्विजाः ।
रक्षोभिस्तापितास्तेऽपि सिद्ध ध्यायन्ति तेऽधुन ॥ १३ ॥

अव्यग्रमुपतिष्ठस्व वीर ! वायोरहं सुहृत् ।
रविवतपतेऽत्यर्थमाश्वस्य मयि गम्यताम् ॥ १४ ॥

तीव्रमत्तपमानोऽयमशक्यः सोढमातपः ।
आTत्रान इव सन्दीप्तेरलातं सर्वतो मुहुः ॥ १५ ॥


 10. ‘Accept various fruits , sport on (my) crests, (and) observe the flocks of birds sporting merrily.

 11. “Dear friend, halt here for a moment ; you will set out again thereafter. The task that is undertaken by you (who are) competent, will not be delayed (or set aside).

 12 . Our love abides by you ; we declare to you (our intention). Who does not regard highly you (who are) striving for the sake of (your) friend ?

 13. ‘( Being ) tormented by the demons, the brahmins who propitiate with incantations the sun at the three (morning, mid-day and evening) prayers, now crave for your success.

 14. 'oh warrior, stay with us without agitation; I am a friend of the Wind; the sun is excessively scorching ; you may proceed after having rested on me.

 15. This sunshine, scorching severely, is impossible to be borne as if (it were) striking repeatedly all around with blazing fire-brands

Bhatti-8

संशृणुष्व कपे ! मस्केः संगच्छस्व वनेः शुभैः ।
समारन्त ममाऽभीष्टाः सङ्कल्पास्स्वय्युपागते ।। १६ ॥

के नए संविद्रतेक वायोमैनाकाग्निर्यथा सखा ।
यत्नादुपाह्वये अतः संवयस्व विवक्षितम् ॥ १७ ॥

द्यामिवह्यमानं उ तमवोचद् भधरं कपिः ।
उपकुर्वन्तमत्यर्थ प्रकुर्वाणोऽनुजीविबवत् ॥ १८ ॥

'कुलभार्या प्रकुर्वाणमहं द्रष्टुं दशाननम् ।
यामि त्वरावान् शैलेन्द्र ! मा कस्यचिदुपस्कृथाः १९ ॥

योऽपचते वनात् सीतामधिचक्रे न यं हरिः।
विकुर्वाणः स्वरानद्य बलं तस्य निहन्म्यहम् ॥ २० ॥

विकुर्वे नगरे तस्य पापस्याऽद्य रघुद्विषः ।
विनेष्ये वा प्रियान् प्राणानु दानेष्येऽथवा यशः ॥ २१ ॥


 16. Please listen, Oh monkey; visit the beautiful forests of mine, you having arrived (and) my coveted intentions have come by (as it were) ! </poem>}}

 17. Who does not know that the Wind is the friend of Mainaka mountain ? Delighted, I invite you with effort. Speak out, you who (seems to have) desired to say (something).”

 18. Waiting upon it like a dependant, the monkey spoke to the extremely obliging mountain that wasas if, challenging the sky (through its lofty height).

 19. Oh Lord of MountainsI am going post-haste to meet Ravana (who is about to outrage (another's) wife of a noble family. (So) please do not overdo anything.

 20. Producing divers soundsI (shall) destroy the might of (Ravana) who overpowered Sita in the forest (and) whom Indra could not withstand.

 21. "I shall play havoc in the capital of that enemy

विनेष्ये क्रोधमथवा क्रममाणोऽरिसंसदि’।
इत्युचवा खे पराक्रस्ततसूनुर्नभस्वतः ॥ २२ ॥

परीक्षितुमुपाक़स्त राक्षसी तस्य विक्रमम् ।
दिवमाक्रममाणेव केतुतरा भयप्रदा ॥ २३ ॥

जले विक्रममाणाया हनूमान् शतयोजनम् ।
आस्यं प्रविश्य निरयादणभयाऽप्रचेतितः ॥ २४ ॥

द्रष्टुं प्रक्रममाणोऽसौ सीतामम्भोनिधेस्तटम ।
उपाठंस्ताऽऽकुलं घोरे क्रममाणैनिशाचरैः॥ २५ ॥

आत्मनमपजनानः शशमात्रोऽनयद् दिनम् ।
ज्ञास्ये रात्राविति प्राज्ञः प्रत्यक्षास्त क्रियापटुः ॥ २६ ॥


of Rama ; I shall either give up my dear life or raise high (my) reputation.

 22. Or, entering unobstructed into the enemy's court, I shall give vent to my wrath." Having spoken thus, the son of (god) Wind speedily leapt into the sky.

 23. Like a terrific comet assaulting the sky, a demoness rushed at him (as if) to test his valour.

 24. Having entered the hundred y०janas-wide mouth of hers who was walking forcefully in the water, Hanuman, assuming an atomic form came out unnoticed.

 25. Starting to find out Sta, he walked towards the seashore that was infested by terrible demons who were roaming about.

 26. Concealing himself, (by reducing himself to the size of a rabbit, he passed the day. The intelligent one, expert in (his ) tasks, promised himself thus, I shall apprehend her during the night.

संजानानान परिहरन् रावणानुचरान् बहून् ।
लङ्कां समाविशद् रात्रौ वदमानोऽरिदुर्गमाम् ॥ २७ ॥

कंचिन्नोपावदिष्टाऽसौ केनचिद व्यवदिष्ट न।
शृण्वन् संप्रवदमानाद् रावणस्य गुणान् जनात् ॥ २८ ॥

जल्पितोत्क्रुष्टसंगीतप्रनृतस्मितवल्गिते.
घोषस्यान्ववविष्टेव लङ् पूतक्रतोः। पुरः ॥ २९ ॥

ऐव् विप्रववमानंस्तां । संयुक्त ब्रह्मराक्षसः ।
तथाऽवगिरमाणंश्च पिशाचैर्मासशोणितम् ॥ ३० ॥

यथास्वं संगिरन्ते स्म गोष्ठीषु स्वामिनो गुणान् ।
पानशौण्डाः पथः क्षीब वृग्वंरुवचरन्त च ॥ ३१ ॥

यानं: समचरताऽन्ये कुञ्जराश्वरथादिभिः ।
संप्रायच्छन्त बन्वीभिरन्ये पुष्पफलं शुभम् ॥ ३२ ॥


 27. Avoiding the numerous attendants who were watching, he, an expert in talking, entered Lanka at night.

 28. Listening to the people who were proclaiming, all at once, the virtues of Ravana, he neither conversed with anyone nor was he addressed by anyone.

 29. By means of conversations challenges, songs, dances, laughter and braggings, Lanka echoed, as it were, the capital city of Indra.

 30. He went to that city possessed of ghosts of brahmins Wrangling diversely with contrary (philosophical) views, as also by goblins (voraciously) gulping flesh and blood.

 31. They pronounced in assemblies the qualities of the master, as though (they were) their own and, addicted to drinking and being intoxicated, they crossed the roads and moved away.

 32. Others moved about by means of conveyances like

कोपात् काश्चित् प्रियं: प्रत्तमुपायंसत नाऽऽसवम् ।
प्रेम जिज्ञासमानभ्यस्ताभ्योऽऽशप्सत कामिन: ॥ ३३ ॥

प्राबिवृक्षत नो नृत्यं नाऽशुभूषत गायनान् ।
रामं सुस्मूर्षमाणोऽसौ कपिविरहदुःखितम् ॥ ३४ ॥

अनुजिज्ञासतेवाऽथ लङ्गदर्शन मिन्दुना ।
तमोऽपहविमुक्तांशु पूर्वस्यां दिश्युदैयत ॥ ३५ ॥

अशुभूषन् स मैथिल्या वार्ता हस्र्येषु रक्षसाम् ।
शयमानान्धकारे समचारीवशतिः ॥ ३६ ॥

शतसाहनमार सध्यगं रक्षसां कपिः ।
ववशं यं कृतान्तोऽपि म्रियेताऽऽसाद्य भीषणम् ॥ ३७ ॥


elephants, horses, chariots and others; some others offered lovely flowers and fruits to captive women.

 33. On account of anger, some women did not accept the wine offered by (their) lovers. Uorious lovers were cursed by those (women) who were curious to know (test) their love.

 34. Intent upon remembering Rama who was grieved by separation, that monkey neither wished to see the dance nor intended to listen to the singers

 35. Now, the moon, as if desirous of permitting the inspection (sight) of Lanka, made an appearance in the eastern direction, so as to scatter its darkness-dispelling rays (everywhere).

 36. Desirous to hear an account of Sita, he moved about undaunted in the demons' palaces wherefrom darkness was vanishing.

 37. The monkey saw a hundred-thousand (strong) guards-unit, situated at the centre, on confronting which even Yama would have died.

अध्यासिसिषमाणेऽथ वियन्मध्यं निशाकरे।
कासाञ्चक्रे पुरी सौधरती बोद्भासिभिः सितंः ॥ ३८ ॥

इड चषकसंक्रान्तमुपायुङ्क्त यथाऽऽमृतम् ।
प्रयुञ्जानः प्रिया वाचः समाजानुरतो जनः ॥ ३९ ॥

संक्ष्णुवान इवोत्कण्ठमुपाभुत सुरामलम् ।
ज्योत्स्नायां विगलन्मानस्तरुणो रक्षसां गणः ॥ ४० ॥

मध्यपाययत स्वच्छं सोत्पलं दयितान्तिके।
आस्मानं सुरतभोगविश्रम्भोत्पादनं मुहुः ॥ ४१ ॥

अभीषयन्त ये शठे राक्षसा रणपण्डिताः ।
अविस्मापयमानस्तान् कपिराटीद् गृहाद् गृहम् ॥ ४२ ॥

सीतां विवक्षः प्रच्छन्नः सोऽगधंयत राक्षसान् ।
अवञ्चयतमायाश्च स्वमयामिनं रद्विषाम् ॥ ४३ ॥


 38. Now, on account of the moon being about to occupy the centre of the sky, the white and extremely radiant (whitewashed) palaces of the city began to shine (brightly).

 39. Employing affable words, the people, fully engrossed in the drinking parties, enjoyed, like nectar, the moon that was reflected in the goblets.

 40. As though sharpening their longing, youthful groups of demons whose pride was slipping away, consumed enough (ample) wine in the moonlight.

 41. Mixed with blue lotuses, the clear wine, a producer of confidence for fuller sexual intercourse, caused itself to be drunk by the side of the loving persons,

 42. Without causing dismay to the demons who, being expert in fighting, had frightened Indra, the monkey wandered from house to house.

 43. Desirous of seeing Sita he, confounded, incognito, the demons and rebutted the magical tricks of the cannibals by means of his own magical devices.

अपलापयमानस्य शठंस्तस्यऽभवन्मतिः ।
‘मिथ्या कारयते चारेघोषणां राक्षसाधिपः॥ ४४ ॥

गूहमानः स्वमहम्यमटित्वा मन्त्रिसं सवः।
न योऽपवमानस्य रावणस्य गृहं ययौ ॥ ४५ ॥

विशा द्योतयमानाविव्यनारीभिराकुलम् ।
श्रियमायच्छमानाभिर् इव उत्तमाभिरनुत्तमाम् ॥ ४६ ॥

नित्यमुच्छमानाभिः स्मरसम्भोगकर्मसु ।
जाननाभिरलं लीलकिकचितविभ्रमान् ॥ ४७ ॥

स्वं कर्म कारयन्नास्ते निश्चिन्तो या झषध्वजः।
स्याऽथं कारयमाणाभिपॅनोमयविमोहितान् ॥ ४८ ॥

कान्त स्वां बहमामभिर्यजन्तीभिः स्वविप्रहाम् ।
नेत्रैरिव पिबन्तीभिः पश्यतां चित्तसंहतीः ॥ ४९ ॥


 44. To him who was outwitting (his) enemies, the thought occurred—The king of demons renders the proclamation by the spies to be untrue.

 45. Concealing his greatness and after roaming over the residences of the ministers, he went to the house of Ravana who was reviling men ;

 46. -(the house) crowded by excellent divine damsels that illuminated the (ten) quarters and bore unparallelled beauty ;

 47. -(the damsels ) who were always enthusiastic in acts of sexual enjoyment, and who were amply conversant with (lovers' actions like) lila, kilakificita and vibhraa;

 48. -(the damsels) by making whom accomplish his task, Cupid rests carefree and who make young men, seduced by intoxication, fulfil their own purpose (of sex-enjoyment);

 49. - the damsels) who bore their own lustre, offered

ता हनूमान् - पराकुर्वन्नगमत् पुष्पकं प्रति ।
विमानं मन्दरस्याह्नरनुकर्वविव श्रियम् ॥ ५० ॥

तस्मिन कैलाससंकाशं शिरःशृङ्ग भुजत्रुमम् ।
अभिक्षिपन्तमैक्षिष्ट रावणं पर्वतश्रियम् ॥ ५१ ॥

प्रवहन्त सवामोदं सुप्तं परिजनान्वितम् ।
मघोने परिमृष्यन्तमारभन्तं परं स्मरे ॥ ५२ ॥

व्यरमत् प्रधनाद यस्मत परित्रस्त: सहस्रदृक् ।
क्षणं पयं रमत्तस्य दर्शनान्मारुतात्मजः ॥ ५३ ॥

उपारसीच्च संपश्यन् वानरस्तं चिकीर्षितात् ।
रम्यं मेरुमिवाऽऽधूतकाननं श्वसनमिभि: ॥ ५४ ॥


their bodies which was drunk, as it were, with their eyes, by the hosts of the minds of onlookers.

 50. Ignoring them, Hanuman went to the arial vehicle Puspaka which imitated, as it were, the grandeur of the Mandara mountain.

 51. Therein he saw Ravana, resembling the Kailasa mountain with his peak-like head and (twenty) arms resembling trees, (and) humiliating the glory of the mountains ;

 52. -Ravana, asleep, ever bearing perfume waited upon by servants, enviable (even) to Indra and highly addicted to sex.

 53. Maruti was, for a moment, delighted at the sight of (Ravana), excessively frightened of whom Indra desisted from fighting.

 54. And, seeing him, as attractive as Meru with the waves of his breaths (flow of breezes) and moving faces (shaken forests), the monkey halted (for a moment) from his intention (of searching for Sita).

दृष्ट्वा दयितया साकं रहीभूतं दशाननम् ।
नाऽत्र सीतेत्युपास्त दुर्मना वय सम्भवः ॥ ५५ ॥

ततः प्राकारमारोहत् । क्षपाटनविबोधयन् ।
नाऽयोधयत् समर्थोऽपि सीतादर्शनलालसः ॥ ५६ ॥

अध्यासीद ‘राघवस्याऽहं नाशयेयं कथशचम ।
वैदेह्या जनयेयं वा कथमानन्दमुत्तमम् ॥ ५७ ॥

दृष्ट्वा राघवकान्तां तां द्रावयिष्यामि राक्षसान् ।
तस्या हि वर्शनात् पूर्वं विक्रमः कायं नाशकृत् ” ॥ ५८ ॥

चिन्तयनिस्थमुतुङ्गः प्रवयन्त विषं वनैः।
अशोकवनिकामारादपश्यत । स्तबकाचिताम् ॥ ५९ ॥


 55. Having seen Ravana, who had retired in privacy with his beloved, the son of Vayu whose mind was grieved that Sita is not here went out.

 56. Then, without disturbing the (sleeping) demons, he ascended the rampart, and did not entice them to fight though he was strong enough to do so, since he was anxious for a glimpse of Sita.

 57. He pondered , How may annihilate the grief of Rama ? Or, how shall I generate the best joy in Sita ?

 58. After having seen the beloved (wife) of Rama, I shall cause the demons to flee. But any strong action before seeing her would be destructive of the ( intended ) purpose."

 59. (While) thinking thus, he perceived nearby an Asoka grove filling the heaven with (its) lofty gardens studded with bunches of flowers.

तां प्राविशत् कपिध्याग्रस्त हनचलयन् शनै: ।
अत्रासयन् वन शयान् सुप्तान् शाखासु पक्षिणः ॥ ६० ॥

अद्वयुः शनैर्यस्यां लतां नन्नयमानवत् ।
नाऽऽयासयत सन्त्रस्ता ऋतवोऽन्योन्यसम्पदः ॥ ६१ ॥

ज्योत्स्नामृतं शशी यस्यां वापीवकसितोत्पलाः।
अपाययत संपूर्णाः सवादशमुखाज्ञया ॥ ६२ ॥

प्रावमयन्त पुष्पेषु यस्य बन्द्यः समाहृताः ।
परिमोहयमाणमी राक्षसीभिः समावृता: ॥ ६३ ॥

यस्यां वासयते सीतां केवलं स्म रिपुः स्मरात् ।
न त्वरोचयताऽऽत्मानं चतुरो वद्धिमानपि ॥ ६४ ॥


 60. Neither disturbing the trees, nor frightening the forest-dwelling birds asleep on the branches, the mighty monkey softly entered it (the grove);

 61. -(the grove) wherein the wind blew gently, as if causing the creepers to dance, and wherein the frightened seasons did not disturb the luxuriance of one another ;

 62. -(the grove) wherein, the moon always (remaining) full at the command of Ravana, supplied the drink of nectar of moonlight to the water brooks in which the blue lotuses bloomed;

 63. –the (grove) wherein the ladies kidnapped (by Ravana) sat surrounded by demonesses (who) enticed (them) thoroughly, and were caused to pacify Cupid (Ravana's sex);

 64. --(the grove) wherein, through (the influence of ) Cupid, Ravana merely lodged Sita but had not endeared himself (to her), in spite of his being clever and prosperous.

मन्वायमानगमनो हताियतह् । कपिः।
वुमैः शकशकायङ्कमारुतेनाऽऽट सर्वतः ॥ ६५ ॥

अस्यग्वग्निन्दुमणयो व्यरुचन् कुमुदाकराः ।
प्रलोठिषत वातेन प्रकीर्णाः स्तबकोच्चयाः ॥ ६६ ॥

सीतास्तिके विवृत्सन्तं वयंसिद्ध प्लवङ्गमम् ।
पतत्रिणः शभा मन्द्रमानुवानास्त्वजिल्लबन् ॥ ६७ ॥

वतिष्यमाणमात्मानं सीता पत्युरिवाऽन्तिके ।
उदपश्यत् । तदा एव तथ्यंनिमित्तैरिष्टदर्शनेः ॥ ६८ ॥

'निरवस्यन्न न चेव् वार्ता सीताया वितथैव न: ।
अकलप्स्यतुद्यतिः सर्वा ’ हनूमनित्यचिन्तयत् ॥ ६९ ॥


 65. The monkey whose gait was slowing down, wandered all over (the grove) full of ever-green trees, the trees hissing on account of the wind.

 66. Moon-stones oozed, beds of moon-lotuses appeared bright and collections of flower-clusters rolled about, being dispersed by the wind.

 67. Chirping in a deep voice, auspicious birds delighted the monkey who was wishing to stay near Sita and whose success was imminent.

 68. At that time, on account of omens signifying (the fulfilment) of (her) desired (objective), Sita foresaw, as it were, herself ( as ) destined to be by the side of (her) husband.

 69. Hanuman pondered thus , If the news about Sita be not forthcoming, our effort would certainly (prove )

futile',

( ग्रथ कारकाधिकारः )

वृक्षाद् वृक्ष परिक्रामन् रावणाद् बिभ्यतीं भृशम् । शत्रोस्त्राणमपश्यन्तीमदश्यो जनकात्मजाम ॥ ७० ॥

तां पराजय मनां स पीते रक्ष्यां वशाननात् । अन्तर्दधानां रक्षोभ्यो मलिनां म्लानमूर्धजाम् ॥ ७१ ॥

रामादधीतसन्देशो वायोर्जातश्च्युतस्मिताम् । प्रभवन्तीमिवादित्यदपश्यत् कपिकुञ्जरः ॥ ७२ ॥

( अथ सम्प्रदानकारकभेदाः )

रोचमानः कुदृष्टिभ्यो रक्षोभ्यः प्रत्तवान् श्रियम् । श्लाघमानः परस्त्रीभ्यस्तत्राऽऽगाव् राक्षसाऽधिपः ॥ ७३ ॥

अशप्त निह्नुवानोऽसौ सीतायै स्मरमोहितः । धारयन्निव चैतस्यं वसूनि प्रत्यपद्यत ॥ ७४ ॥


Now the group of Case-endings or Syntax

 70. Jumping from tree to tree, (he saw) (Sita), the daughter of Janaka, feeling excessively frightened of Ravana and not seeing any rescue from the enemy;

 71.-(Sita), full of dirtand having faded hair, adverse to the love of and fit to be protected from Ravana, concealing herself from the demons.

 72. The mighty monkey who was born of the Wind God and had received (his ) message from Rama perceived (Sita) with her smiles gone, but still radiant as if she was born from the sun.

( Now varieties of the Dative )

 73. (Then) there came the lord of demons, attractive to the evil-eyed, bestower of ample wealth upon the demons (and) being praised by the wives of others

 74. Concealing (his motive), he, beguiled by Cupid, swore to Sita and promised her ample riches, as if indebted to her.

तस्यै स्पृहयमणोऽसौ बह प्रियमभाषत ।
सानुनीतिश्च सीतायै नाऽक्रुध्यन्नाप्यसूयत ॥ ७५ ॥

"संक्रुध्यसि मृषा कि स्वं दिदृक्षु मां मृगेक्षणे ।
ईक्षितव्यं परस्त्रीय स्वधर्मो रक्षसामयम् ॥ ७६ ॥

शृण्वद्भयः प्रतिश्रुण्वन्ति मध्यमा भीरु ! नोत्तमः ।
गृणङ्योऽनुगृणन्त्यन्येऽकृतार्था नैव मद्विधाः ॥ ७७ ॥

इच्छ स्नेहेन दीव्यस्ती विषयान् भुवनेश्वरम् ।
संभोगाय परिक्रीत : कर्तास्मि तव नाऽप्रियम् ॥ ७८ ॥

आस्स्व सकिं मया सौधे माऽऽधिष्ठा निर्जनं वनम् ।
साऽऽधिवात्सीर्भवं शय्यामधिशेष्व स्मरोस्सुका ॥ ७९ ॥


 75. Longing for her, he spoke many a sweet word, full of entreaty; he neither got angry nor grudged her either.

 76. (He said), Oh deer-eyed one, why do you get enraged in vain, with me (who am) desirous of seeing (you) ? It is the inborn character of demons that they ogle at others wives.

 77. Oh timid one(only), the mediocre promise (obedience) to the versatile (Vedic scholars), not the best ones like me ; (only) those that have not achieved their objective encourage the eulogisers, not others like me.

 78. ‘‘Sporting with the objects of sense, desire for the lord of the worlds through love ; though I have bought you for sexual enjoyment, I shall do nothing disagreeable to you.

 79. ‘‘Abide with me in a palace ; do not reside in a manless (uninhabited) forest ; do not squat on the ground; eager for sexual enjoyment, lie down on a couch.

असिन्यविक्षथास्वं मे यथैवाऽव्याहता मनः।
तवाऽप्यध्यावसन्तं मां मा रोत्सर् हृदयं तथा ॥ ८० ॥

माऽवमंस्थ नमस्यन्तमकार्यज्ञ ! जगत्पतिम् ।
संवृष्टे मयि काकुत्स्थमघन्यं कामयेत का ? ॥ ८१ ॥

य: पयो वोग्धि पाषाणं स रामा भूतिमाप्नुयात् ।
रावणं गमय प्रीति बोधयन्तं हिताहितम् ॥ ८२ ॥

प्रीतोऽहं भोजयिष्यामि अवत भुवनत्रयम् ।
कि विलापयसेऽत्यर्थं पाश्व शायय रावणम् ॥ ८३ ॥

आज्ञां कारय रक्षोभिर्मा प्रियाण्युपहारय ।
कः शक्रेण कृतं नेच्छेब धिमूर्धानमञ्जलिम्”॥ ८४ ॥


 80. In the same manner as you have settled yourself down in my mind, uninterrupted, so also do not prevent me (from) staying in your heart.

 81. Oh you, ignorant of what should be done do not disregard the lord of the world making obeisance. Having seen me who will long for the cursed descendant of Kakutstha ?

 82. (Only) he who squeezes out milk from a stone may acquire prosperity from Rama. Make Ravana who is teaching you your good and bad, attain delight.

 83. Pleased, I shall have you enjoy (all) the three worlds. Why do you make Ravana bewail (or speak) in diverse ways ? (Do) get me to sleep by your side.

 84. "Get (your) orders executed by the demons. Make me fetch (you) delightful (things). Who would not desire for the (obeisance) made by Indra with his hands folded over

his head."

( अथ कर्मप्रवचनीयाधिकारः )

वचनं रक्षसां पत्युरनु क्रुद्धा पतिश्रिया ।
पापनुवसितं सीता रावणं प्राब्रवीद् वचः ॥ ८५ ॥

"न अवाननु रामं चेदुप पशरेष वा ततः ।
अपवाह्य च्छलाद् वीरौ किमर्थं मामिहाऽऽहः ? ॥ ८६ ॥

उपशूरं न ते वृत्तं कथं रात्रिञ्चराधम ।
यत् सम्प्रत्यपलोकेभ्यो लङ्कायां वसतिर्भयात् ॥ ८७ ॥

आ रामदर्शनात् पाप ! विद्योतस्व स्त्रियः प्रति ।
सव्वु तननु दुर्धत्तः परस्त्र जातमन्मथः ॥ ८८ ॥

अभि द्योतिष्यते रामो भवन्तमचिरादिह ।
उद्गूर्णबाणः संग्रामे यो नारायणतः प्रति ॥ ८९ ॥

( Now, Caserelations of Prepositions, Karmapravacaniya )

 85. Enraged at the speech of the lord of the demons, Sita to whom her husband was dear, addressed to Ravana, who abided by sin, (these) words.

 86. If your honour were not inferior to Rama but were supermost among the brave, why did you kidnap me here after leading away the two warriors by a ruse ?

 87. How, Oh lowliest of the demons, (would) your behaviour not be (regarded as) inferior to that of a warrior, in as much as, now, (you have your) residence in Lanka through fear, away from the people ?

 88. Ah! sinner, ill-behaving towards the well-behaved, and sullied by lusciviousness for another's wife, you (may) glitter in front of women, (only) till (you) get a glimpse of Rama.

 89. Before long, would shine brilliantly here, around you, Rama, who, with his arrow fitted (on the low, is a second Visnu in battle.

कुतोऽधियास्यसि कूर ! निहतस्तेन पत्रिभिः।
न सूक्तं भवताऽऽयुग्रमतिरामं मदोद्धत ! ॥ ९० ॥

परिशेषं न नामाऽपि स्थापयिष्यति ते विभुः।
अपि स्थाणु जयेद् रामो भवतो ग्रहणं कियत् ॥ ९१ ॥

अपि स्तुह्यपिसेधाऽस्मांस्तथ्यमुक्तं नराशन ! ।
अपि सिञ्चेः कृशानौ त्वं वषं मय्यपि योऽभिकः ॥ ९२ ॥

अधि रामे पराक्रान्तमधिकर्ता स ते क्षयम् ” ।
इत्युक्स्वा मैथिली तूष्णीमासाञ्चक्रे वशाननम् ॥ । ९३ ॥

( अथ विभक्त्यधिकरः )


ततः खड्गं समुद्यम्य रावणः क्रूरविग्रहः ।
वैदेहीमन्तरा क्रुद्धः क्षणमूचे विनिश्वसन् ॥ ९४ ॥


 90. “Struck by him with arrows, where would you fee, Oh cruel one ? Oh one puffed up with pride, the very hot (words) scorning Rama were not spoken well by you.

 91. The omnipotent Rama will not let even your name remain as a remnant. Rama can vanquish even Siva; how (insignificant) then is your seizure (by him)

 92. Oh cannibal, you may as well praise or censure us ; the truth has been stated (by me. Lustful towards me, be you damned, to shed your heat (semen) in fire.

 93. ‘‘valour (abides) in Rama as its lord; he is sure to bring about your destruction. Having spoken thus to Ravana, Sita sat silent.

( Now, Case terminations, Vibhakti )

 94. Thereupon, having flourished his sword between Sita (and himself), the enraged Ravana spoke after having heaved sighs for a moment.

'चिरेणाऽनुगुणं प्रोक्ता प्रतिपत्तिपराङ्मुखी ।
न मासे प्रतिपत्ता से मां चेन्मर्ताऽसि मैथिलि !” ॥ ९५ ॥

प्रायुङ्क्त राक्षसीम्नमा मन्दिराय प्रतिव्रजन् ।
भयानि वंत सीतायै सर्वा यूयं कृते मम॥ ९६ ॥

गते तस्मिन् समाजग्मुर्मयाय प्रति मैथिलीम् ।
राक्षस्यो रावणप्रीत्यै क्रूरं चोचुरलं मुहुः ॥ ९७ ॥

‘रावणाय नमस्कुर्याः, स्यात् सीते ! स्वस्ति ते ध्रुवम् ।
अन्यथा प्रातराशाय कुर्याम स्वामलं वयम्" ॥ ९८ ॥

तृणाय मत्वा ताः सर्वा वदन्तीस्त्रिजटाऽऽबवत् ।
‘‘आसमानं हत दुर्धत्ता: ! स्वमांसैः कुरुताऽशनम् ॥ ९९ ॥


 95. Addressed in agreeable words for a long time ( and yet ) averse to compliance, you shall die, Oh Mithila Princess, if you will not accept me within a month."

 96. Returning to his palace, he ordered dreadful demonesses, ‘‘All of you give threats to Sita for my sake.’’

 97. (Ravana) having gone, the demonesses assembled around the Mithila Princess and , towards (arousing) terror (in her), they repeatedly uttered cruel (words) in profusion, to the delight of Ravana.

 98. "Oh Sita, bow down to Ravana ; (then) welfare shall certainly be yours (for ever). Otherwise we shall make you suffice for (our) morning meal."

 99. (One of the demonesses named) Trijata, considering them who were speaking thus (as contemptible) as grass, said, Misbehaved (wretches) !kill yourselves. Make a meal with your own flesh.

Bhatti-9

अद्य सीता मया दृष्टा सूर्यं चन्द्रमसा सह ।
स्वप्ने स्पृशन्ती मध्येन तनुः श्यामा सुलोचना’ ॥ १०० ॥

तास्तथा तजताः सर्वा मुखंभमा यथाऽऽगतम् ।
ययुः सुषुप्सवस्तल्पं भीमैर्वचनकर्मभिः ॥ १०१ ॥

गतासु तासु मैथिल्या संजानानोऽनिलात्मजः ।
प्रायातेन वशास्यस्य संस्थितोऽन्तहतश्चिरम् ॥ १०२ ॥

ऋणाद् बद्ध इवोन्मुक्तो वियोगेन क्रतुद्विषः ।
हेतोर्वोधस्य मैथिल्याः प्रस्ताव रामसंकथाम् ॥ १०३ ॥

तं दृष्ट्वाऽऽचिन्तयत् सीता हेतोः कस्यैष रावणः ।
अवरुह्य तरोरारादंति : वानरविग्रहः ॥ १०४ ॥

पूर्वस्मादभ्यवद् भाति भावाद् दाशरथ स्तुवन् ।
ऋते क्रौर्यात् समायातो मां विधासयितुं नु किम् ? ॥ १०५ ॥


 100. The charming-eyed, slender-waisted, young Sita was seen by me today in a dream, touching the sun along with the moon.

 101. Reprimanded by her, they all, terrific in (their) faces, went away, just as they had come, with ferocious words and deeds, to (their) bed, anxious to sleep.

 102. They having departed, the Son of the Wind who had recognised Sita (but) had, for long, stayed concealed on account of the arrival of Ravana,

 103.-(feeling) by the absence of the enemy of sacrifices, as if he was (first) restricted and then released from debt, began (to repeat) the story of Rama, towards acquainting Sita (with his identity).

 104. On seeing him, Sita reflected, For what purpose is this Ravana, having descended from the tree, approaching me in monkey form ?

 105. Eulogising Rama through devotion, he appears

इतरो रावणादेष राघवानुचरो यदि ।
सफलानि निमित्तानि प्राक् प्रभातात् ततो मम ॥ १०६ ॥

उत्तराहि वसन् रामः समुद्राद् रक्षसां पुरम् ।
अवैल्लवणतोयस्य स्थितां दक्षिणतः कथम् ॥ १०७ ॥

दण्डकान दक्षिणेनाऽहं सरितोऽदीन् यनानि च।
अभिक्रम्याऽम्बुधि - चैव पुंसामगममाहृता ॥ १०८ ॥

पृथङ् नभस्वतश्चण्डाव् वैनतेयेन वा विना।
गन्तुमुत्सहते नेह कश्चित्, किमुत वनर: ?'’ ॥ १०९ ॥

इति चिन्तावतों कृच्छ्त् समासाद्य कपिद्विपः ।
मुक्कां स्तोकेन रक्षोभिः प्रोचेऽहं रामकिङ्करः ॥ ११० ॥


different from (what he was) before. Has he possibly come with out cruelty to inspire confidence in me ?

 106. If this one be other than Ravana, Rama's servant, then the auspicious omens (experienced by me before daybreak (are) fruitful.

 107 . 'Residing to the north of the ocean, how did Rama come to know about the city (that stands) south of the salt watered (ocean) ?

 108. I have been kidnapped here, to the south of the Dandaka forests, (to a place) inaccessible to men, after having crossed rivers, mountains, forests, and also the ocean.

 109 . Excepting a violent gale or Garuda, none ventures to come hither. How, (can) a monkey (dare) then ?

 110. Having, with difficulty, reached her thus (engrossed) in thought (and) abandoned by the demons for a while, the mightiest of monkeys said, "I am a servant of Rama.

विप्रकृष्टं महेन्द्रस्य ना दूर विन्ध्यपर्वतात् ।
नाऽनभ्यासे समुद्रस्य तव माल्यवति प्रिय: ॥ १११ ॥

ग्रसम्प्राप्ते वशग्रीवे = प्रविष्टोऽहमिदं वनस ।
तस्मिन् प्रतिगते द्रष्टुं स्वामुपाक्रस्यचेतितः ॥ ११२ ॥

तस्मिन् वदति रुष्टोऽपि नाऽकार्ष देवि ! विक्रमम् ।
अविनाशाय कार्यस्य विचिन्वानः परापरम् ॥ ११३ ॥

वानरेष कपिः स्वामी नरेष्वधिपतेः सखा ।
जातो रामस्य सुग्रीवस्ततो । दूतोऽहमागतः ॥ ११४ ॥

ईश्वरस्य निशाटानां विलोक्य निखिलां पुरीम् ।
कुशलोऽन्वेषणस्याऽहमायुक्तो व्रतकर्मणि ॥ ११५ ॥

दर्शनीयतम: पश्यन् स्त्रीषु दिव्यास्वपि स्त्रियः ।
प्राप्तो व्यालतमान् व्यस्यन् भुजङ्गभ्योऽपि राक्षसान् ॥ ११६ ॥


 111. At a great distance from the Mahendra (mountain), not far from the Vindhya mountain nor away from the sea, is your beloved (husband) .

 112. I entered this forest (earlier) when Ravana had not arrived; his having gone back, I have walked up to you unnoticed.

 113. While he was speaking (to you), oh Queen, though provoked, I, pondering over the pros and cons for the safety of my mission, did not indulge in violence.

 114. ‘‘The sovereign among monkeys, Sugriva, has become a friend of the overlord among men, Rama. From him, have I have come (as) a messenger.

 115. Having explored the whole capital of the Lord of the demons, I, skilled in searching and appointed to the task of a messenger.

 116 . - seeing ladies (who are ) the loveliest among even the divine damsels and throwing of ( killing ) demons more cruel than even serpents, have come here.

भवत्यामुत्सुको रामः प्रसितः संगमेन ते ।
मघासु कृतनिर्वापः पितृभ्यो मां व्यसर्जयत् ॥ ११७ ॥

अयं मैथिल्यभिज्ञानं काकुत्स्थस्यऽङ्गुलीयकः ।
भवत्याः स्मरताऽत्यर्थमपित सादरं मम ॥ ११८ ॥

रासस्य दयमानोऽसावभ्येति तव लक्ष्मणः ।
उपास्कृषात राजेन्द्रावागमस्येह मा ख़सीः ॥ ११९ ॥

रावणस्येह रोक्ष्यन्ति कपयो भीमविक्रमाः ।
धृत्या नाथस्व वैवे हि ! मन्यो रुज्जासयाऽऽत्मनः ॥ १२० ॥

राक्षसानां मयि गते रामः प्रणिहनिष्यति ।
प्राणानामपणिष्ट(ऽयं रावणस्त्वामिहानयन् ॥ १२१ ॥

अदेवीद् बन्धभोगानां प्रादेवीदात्मसम्पदम् ।
शतकृत्वस्तवैकस्याः स्मरत्यह्न रघूत्तमः ॥ १२२ ॥


 117. Pining for your ladyship and eager for your union, Rama who has offered oblations to the manes in the Magha (constellation) has dispatched me.

 118. Oh Mithila princess, this ring of the descendant of Kakutstha, was handed over to me with great regard by him who remembers you with excessive grief.

 119. ‘That Laksmana, sympathising with Rama re . members you woefully. The two mighty princes have readied themselves to come here; do not be afraid (any more).

 120. ‘Monkeys of terrific prowess will destroy Ravana here; Oh Videha Princess wish well with (your) courage (and) your kill your anguish.

 121 . ‘‘When I have returned, Rama will totally annihiate the demons ; Ravana, bringing you here has staked his life . (breaths);

 122. -(he has) staked the comforts (possessions) of his kinsmen and has bartered away his riches. The best of Raghus woefully remembers you alone, hundreds of times a day.

तवोपशायिका यावद् राक्षस्यश्चेतयन्ति न ।
प्रतिसन्दिश्यतां तावद् भर्तुः शाङ्कस्य मैथिलि !” ॥ १२३ ॥

पुरः प्रवेशमाश्चर्य बुद्ध्वा शाखामृगेण सा ।
चूडामणिमभिज्ञानं ददौ रामस्य सम्मतम् ॥ १२४ ॥

रामस्य शयितं मुक्तं जल्पितं हसितं स्थितम् ।
प्रकान्तं च मुहुः पृष्ट्वा हनूमन्तं व्यसर्जयत् ॥ १२५ ॥

असौ दधदभिज्ञानं चिकीर्णाः कर्म वारुणम् ।
गामुकोऽप्यन्तिकं भर्तुर्मनसाऽऽचिन्तयत् क्षणम् ॥ १२६ ॥

कृत्वा कर्म यथाऽऽदिष्टं पूर्वकार्याऽविरोधि यः ।
करोत्यभ्यधिकं कृस्यं तमाहुर्दूतमुत्तमम् ॥ १२७ ॥

वैदेहीं दृष्टवान् कर्म कृत्वाऽऽन्यैरपि दुष्करम् ।
यशो यास्याम्युपादाता वार्तामाख्यायकः प्रभोः ॥ १२८ ॥


 123. Before the demonesses sleeping near you (as guards), wake up, Oh Mithila Princess, let a return message be given to (Rama), the bearer of the box (made of horn)."

 124. Realising the entry by the monkey in the city to be a wonderful (feat), she gave as a token for cognition (her) crest jewel, prized by Rama.

 125. Having inquired repeatedly about the sleeping place, the eating place, the talking-subjects, the occasions of smiling, the dwelling place and the regions of walking about, of Rama, she sent him (back)

 126 Holding the ornament, desirous of doing a deed terrifying (to the demons), he though anxious to go to his master, pondered for a moment.

 127. “They call him the best envoy who, after having executed the assigned mission, accomplishes an extra task, not contrary to (his) original assignment.

 128. I have found out the Videha Princess; I shall return (as) a reporter of the news (about Sita) to my lord, after

राक्षसेन्द्रस्य संरक्ष्यं मया लव्यमिदं वनम्’ ।
इति संचिन्त्य सदृशं नन्दनस्याऽऽनक् कपिः ॥ १२९ ॥

‘राघवाभ्यां शिवं, दूतस्तयोरहमिति ब्रुवन् ।
हितो भनज्मि रामस्य, क : कि बूतेऽत्र राक्षसः ” ॥ १३० ॥

विलुलितपुष्परेणुकपिशं प्रशान्तकलिकापलाशकुसुमं
कुसुमनिपातविचित्रवसुधं सशब्दनिपतद्द्वमोरकशकुनम् ।
शकुननिनादनादिककुब् विलोलविपलायमानहरिणं
हरिणविलोचनाधिवसति बभञ्ज पवनात्मजो रिपुबनम् ॥ १३१ ॥

इति भट्टिकाव्ये अशोकवनिकाभङ्गो नाम अष्टमः सर्गः ॥

( अधिकारकाण्डे तृतीयः परिच्छेदः)


accomplishing a task more arduous than the others and (thus becoming) an acquirer of fame

 129. This grove, worth preserving for Ravana, should (now) be mowed down by me Having thought thus, the monkey tore down (that grove which was similar to the Nandana garden (of Indra).

 130. ‘I shall destroy this grove proclaiming Welfare to the two Raghavas. I am their envoy wishing them well' . What does any demon here say ?’

 131. The Son of the Wind then devastated the place of residence of the deer-eyed (Sita), viz., the enemy's grove that was tawny with the scattered pollen of flowers, where the buds, leaves and flowers were crushed, the ground was variegated by the shower of flowers, the birds were anxious on account of the noisy crash of trees, the quarters resounded with the loud chirpings of birds and the tremulous deer were racing off.

Here ends canto VIII named

THE DEVASTATION OF THE ASHOKA GROVE

( Part III of Adhikara-kanda )

अथ नवमः सर्गः

( अथ प्रकीर्णकाः )

द्वभङ्गध्वनिसंविग्नाः कुवत्पक्षिकुलाकुलाः।
अकार्षीः क्षणद।चय रावणस्य निवेदनम् ॥ १ ॥

यवताप्सीच्छनैमन्येनऽवासीन्मितं मरुत् ।
यदाप्यानं हिमोत्रेण भनयुपवनं कपिः ” ॥ २ ॥

ततोऽशीतिसहस्राणि किङ्कराणां समाविशत ।
इन्द्रजित्सूविनाशाय मारुतेः क्रोधमूच्छतः ॥ ३ ॥

शक्त्युष्टिपरिघप्रासगदामुद्गरपाणयः
व्यश्नुवाना बिशः प्रापुर्वनं वृष्टिविषोपमाः ॥ ४ ॥


NOW CANTO IX

(Now, Miscellaneous Forms )

 1. Terrified by the noise of the breaking of the trees and agitated by the moaning flocks of birds, the demonesses made a report to Ravana.

 2. A monkey is pulling down the self-same grove which the sun heated (but) gently, wherein the wind blew restricted, and which is nourished by the moon."

 3. Then stupified by rage, the father of Indrajit sent eighty thousand servants for the destruction of Maruti.

 4. Comparable to serpents who have poison in their eyes, they who carried missiles, double-edged swords, iron clubs, darts and mallets arrived, pervading the quarters.

136

बध्वान मेघवद् भीममावाय परिघं कपिः ।
नेदुर्वाप्तायुधास्तेऽपि तडित्वन्त इवाऽम्बुदाः ॥ ५ ॥

कपिनाऽम्भोधिधीरेण समगंसतरा ।
वर्षासुद्धततोयौघाः समुद्रणव सिन्धवः ॥ ६ ॥

लाङ्गूलमुद्धतं धुन्वन्नुद्वहन् परिघं गुरुम् ।
तस्थौ तोरणमारुह्य पूर्वं न प्रजहार सः ॥ ७ ॥

( अथ सिचि वृद्धयधिकारः )


प्रक्षारिषुः शराम्भांसि तस्मिन् रक्षःपयोधराः ।
न चाऽह्लीन्न चाव्राजीत त्रासं कपिमहीधरः ॥ ८ ॥

अवादीत् तिष्ठतेयुच्चैः प्रादेवीत् परिघं कपिः ।
तथा यथा रणे प्राणान् बहूनामग्रहीद् द्विषाम् ॥ ९ ॥


 5. Picking up a terrific iron club, the monkey thundered like a cloud. They whose weapons were radiant, also roared like water (-bearing) clouds accompanied by lightning.

 6. Like a river whose water-stream has swollen during the rains joining the sea, the demons confronted the monkey who was as steady as the ocean.

 7. Brandishing his upraised tail and wielding a heavy iron club, he waited, after ascending the outer porch, (but) did not strike first.

( The Aorist Vrddhi group )

 8. The clouds in the form of demons showered upon him (streams of) water in the form of arrows; (but) the mountain in the form of the monkey neither shook nor took fright.

 9. "Halt," he shouted aloud and struck with the iron club in such a manner that it snatched away the lives of many enemies.

व्रणैरवसिष रक्तं देहैः प्रणविषर्भवम् ।
विशः प्रौणं विषुश्चाऽन्ये यातुधाना भवद्भियः ॥ १० ॥

अरासिधुश्च्युतोत्साहा भिन्नदेहः प्रियासब ।
कपेरासिघनदान मृगाः सिंहध्वनेरिव ॥ ११ ॥

( अथ इष्ट-प्रतिषेधाधिकारः )


मायानामीश्वरास्तेऽपि शस्त्रहस्ता रथैः कपिम् ।
प्रत्याववृतिरे हन्तुं हन्तव्या मारुतेः पुनः ॥ १२ ॥

तांश्चेतव्यान् क्षितौ श्रित्वा वानरस्तोरणं युतान् ।
जघानाऽऽधूय परिघं विजिघक्षन समागतान् ॥ १३ ॥

संजुमृक्षव आयंषि ततः प्रतिरुरूषवः ।
रावणान्तिकमाजग्मुर्हतशेषा हे निशाचराः ॥ १४ ॥


 10. Some demons emitted blood from their wounds, (some) covered the ground with their (dead) bodies and (some others), in whom fear was aroused, pervaded the quarters.

 11 . They whose enthusiasm was gone, whose bodies were battered and to whom lives were dear, were frightened by the monkey's roars just as the deer (are frightened) by the lion's roars.

( Now the absence of fit (i) )

 12 . Masters of trickery they too, (with) weapons in (their) hands, returned in chariots to kill the monkey (but only) to be struck (down) by Maruti.

 13. Having taken (his) stand on the outer porch, the monkey smote, by whirling the iron club, at those who had united together and come in a group, desirous of fighting and who deserved to be laid down in a heap on the ground.

 14. Thereafter, desirous of saving their lives and intent upon reporting (what had happened), the demons that remained behind those slain, arrived near Ravana,

"एकेन बहवः शूराः साविष्काराः प्रमत्तवत् ।
वैमुख्यं चकृमे’त्युच्चेरूचुदंशमुखान्तिके ॥ १५ ॥

मांसोपभोगसंशूनान् उद्विग्नांस्तानवेत्य स: ।
उवृतनयनो मित्रान् मन्त्रिणः स्वान् व्यसर्जयत् ॥ १६ ॥

प्रमेदिताः सपुत्रास्ते सुस्वान्ता बाढविक्रमाः ।
अम्लिष्टनादा निरगुः फाण्टचित्रास्त्रपाणयः ॥ १७ ॥

तान् दृष्ट्वाऽऽतिदृढान् धृष्टान् प्राप्तान् परिवृढज्ञया ।
कष्टं विनर्दतः क्रूरान् शस्त्रघुष्टकरान् कपिः ॥ १८ ॥

अव्यण गिरिकटाभानभ्यर्णानादवद वृतम् ।
वृत्तशास्त्रान्त महाम्भानन्तांस्त्रिदशैरपि ॥ १९ ॥


 15. (So) many of us, brave (and) full of pride, were forced to turn back like highly intoxicated (ones) by a single (monkey). Thus they spoke aloud in Ravana's presence.

 16. On realising that those demons , stout by the consumption of flesh, were frightened, he (Ravana), whose eyes were raised up, despatched his own stout ministers.

 17. Very much fattened, accompanied by (their) sons, noble-minded, extremely heroic, they whose voice was clear and who had in (their) hands missiles coated with multi coloured dyes, set out (for battle).

 18 . On seeing the very strong, adventurous, cruel, vigorously shouting ministers who had come on the command of (their) Lord and whose hands made a noise with the weapons, the monkey,

 19. -(remaining) untroubled, quickly killed them who resembled mountain summits, who were not far away, who had studied (the science of) weapons, whose undertakings were mighty and who could not be subdued even by the gods.

दमितारिः प्रशान्तौजा नावापूरितदिङ्मुखः ।
जघान रुषितो रुष्टांस्त्वरितस्तूर्णमागतान् ॥ २० ॥

तेषां निहन्यमानानां संघट कर्णभेदिभिः ।
अभूदभ्यमितनासमास्वान्ताशेषदिग्ध जगत् ॥ २१ ॥

भयसंहृष्टरोमणस्ततस्तेऽपचितद्विषः ।
क्षणेन क्षीणविक्रान्ताः कपिनाऽऽनेषत क्षयम् ॥ २२ ॥

( अथ इडधिकारः )


हत्वा रक्षांसि लवितुमक्रमीमारुतिः पुनः ।
अशोकवनिकामेव निगृहीतारिशासनः ॥ २३ ॥

आवरीतुमिवाऽऽकाशं वरितुं वीनिवोत्थितम् ।
वनं प्रभञ्जनसुतो नाऽवयिष्ट विनाशयन् ॥ २४ ॥


 20 . He who had restrained his enemies and quenched their lustre filled the openings of the quarters with (his) thunder, got enraged, made haste and killed them who were angry and had arrived hurriedly.

 21. On account of the ear-rending screams of the demons that were being slain, the world, one and all of whose quarters reverberated (with noise), became afficted with fear.

 22. Thereafter, those enemies of the revered (sages) whose hair had horripilated through fear and (whose) valour was destroyed, were brought to annihilation within a moment.

( Now Id', forms with 'j ' )

 23. Having killed the demons, Maruti, who disregarded the command of his enemy, again proceeded to pull down the selfsame Asoka grove.

 24. Completely devastating the (Asoka) grove which had risen high as if to cover the sky and as though to solicit the birds the Son of the (devastating) Wind God did not take (any) pity.

वरिषीष्ठ शिवं क्षिष्यन् मैथिल्याः कल्पशाखिनः ।
प्रावारिषुरिव क्षण क्षिप्ता वृक्षाः समन्ततः ॥ २५ ॥

संबुबुधुः स्वामाकूतमाज्ञां विवरिषद्रुतम् ।
अवरिष्टक्षमक्षम्यं कपिं हन्तुं दशाननः ॥ २६ ॥

ऊचे ‘संवरिषीष्ठास्त्वं गच्छ शत्रोः पराक्रमम् ।
वृषोष्ठा युधि मायामिः स्वरिता शत्रुसम्मुखम् ॥ २७ ॥

द्र से संस्वरिषीष्ठास्त्वं निर्भयः प्रधनोत्तमे ।
स मायानामगात् सो त कवैविधवितुं द्युतिम् ॥ २८ ॥

विगाढाऽऽरं वनस्याऽसौ शतृणां गाहित कपिः ।
अलं रधितुमरेभे रद्ध लनिवासिनाम् ॥ २९ ॥

निष्काषितव्यान् निष्कोष्ठं प्राणान् वशमुखत्मजात् ।
प्रावाय परिघं तस्यौ वनान् निष्कुषितनुमः ॥ ३० ॥


 25. Hurling the wish-yielding trees, he solicited the well being of Sta, and scattered, all around, the trees, (which), as it were, covered the whole earth.

 26. Desirous of concealing his own agitation (and) intent upon exhibiting his (sovereign) command, Ravana, hastily selected the irresistible Aksa for killing the monkey.

 27. He said, 'Go and overwhelm the enemy's valour ; torturing the enemy in front, fight deceitfully with the help of illusory tricks (at the back)

 28 . ‘‘Fearless, in an excellent battle, you shout loud (or torture) and that speedily. " That producer of illusions (phantoms) went to kill (destroy) the monkey's lustre.

 29. That monkey, the shatterer of the grove, the annihi lator of the enemies, and the killer of Lanka-dwellers, quickly proceeded to ruin Aksa.

 30. Taking his iron club, he who had uprooted the trees from the grove, stood up for dragging out from

एष्टारमेविता संख्ये सोढारं सहिता भृशम् ।
रेटरं रेषितं व्यास्य रोष्टाऽऽक्षः शस्त्रसंहतीः ॥ ३१ ॥

शस्त्रैविदे विषं संख्ये बुझ्षुः परिघं कपिः ।
प्रविधिषयंशः कीfितमीत्र्स ’ वृक्षरताडयत् ॥ ३२ ॥

भूयस्तं धिप्सुमहूय राजपुत्रं विवकिभषः ।
अहंस्ततः स सूच्छुबान् संशिधीषुरभु ध्वजम् ॥ ३३ ॥

आश्वस्याऽक्षः क्षणाल्लोकान् बिभ्रक्षुरिव तेजसा ।
रुषा विभाज्जिषप्रख्यं कपि बाणैरवाकिरत् ॥ ३४ ॥

संयुयूषं विशो बाणं रकं यियविषुटुमै: ।
कपिर्मायामिवाऽकार्षीद् दर्शयन् विक्रमं रणे ॥ ३५ ॥


the son of Ravana (his) life-breaths which deserved to be forced out.

 31. The irascible Aksa who used to search out (bis) enemies in battle, and was highly capable of endurance and prone to resentment, hurled multitudes of weapons to injure Hanuman who (also) sought out (his enemies), endured (anything) and wounded (the adversary).

 32. Desirous of sporting his iron club and intent on enhancing his fame, the monkey thrashed, with trees, Aksa (who was also) desirous of playing with weapons and adding to his reputation.

 33. Having again challenged that prince who wished to deceive him, Hanuman ( himself ) intent on deception, hit him ; then overcome by swoon, he (Aksa) tended to take support of the flag-staf.

 34. Having regained his breath in a moment, Aksa, as if intent on burning the worlds with his lustre, covered, with arrows, the monkey who resembled fire on account of his wrath.

 35. Exhibiting (his) valour in the fight, the monkey desirous of engulfing, with trees, Aksa who was intent on

वानरं प्रोर्णनविषः शस्त्रैरक्षा रक्षो विविद्यते ।
तं प्रणनषतपलैः सवक्षीराबभौ। कपि ॥ ३६ ॥

‘स्वां जिज्ञापयिषु शक्ति बुभूषं नु जगन्ति किम् ।
शस्त्रैरित्यकृषातां तौ पश्यतां बुद्धिमाहवे ॥ ३७ ॥

मायाभिः सुचिरं क्लिष्ट्वा राक्षसोऽक्लिशितक्रियम् ।
सम्प्राप्य वानरं भूमौ ह पपात परिघाहतः ॥ ३८ ॥

पवितोऽनुगुणैर्वातैः शीतैः पूत्वा पयोनिधौ ।
बभञ्जाऽध्युषितं भूयः क्षुधित्वा पत्रिभिर्वनम् ॥ ३९ ॥

उच्चैरञ्तिलाङ्गूलः शिरोऽञ्चिस्वेव सवहन् ।
वध विलुभितं वातैः केशरं वह्निपिङ्गलम् ॥ ४० ॥


mixing up (churning) the quarters with his arrows, performed (some) jugglery, as it were.

 36. Desirous of covering (engulfing) the monkey (with missiles), Aksa sported with weapons ; the monkey (also), intent on covering him, shone with stones and trees (with which he engulfed Aksa).

 37. Are these two intent upon filling the worlds (i.e., the atmosphere) with their missiles, desirous of making their respective prowess known (to each other) : The two, (Hanuman and Aksa), aroused this thought in the onlookers.

 38. The demon, after tormenting the monkey for pretty long with his illusory tricks, the monkey whose exploits, (how ever) continued unhindered, confronted him (direct, but, being) struck by the iron club, fell (dead) on the ground.

 39. (Hanuman) having washed (himself) in the ocean and cleansed by cool and favourable breezes, again mowed down the forest wherein dwelt the birds which had become hunger stricken.

 40 . -Hanuman who had raised his tail high, was holding his head high as if in self-esteem and was sporting a fire-brown bunch of hair dishevelled by the breezes.

जरित्येव जयेनाऽन्ये निपेतुस्तस्य शाखिनः ।
व्रश्चित्वा विवशानयान् बलेनाऽपातयत् तरून् ॥ ४१ ॥

बमिवाऽप्यरिसंघातानधान्वा कपिकेशरी ।
वनं चचार कतष्यन् नस्र्यन्निव निरङ्कुशः ॥ ४२ ॥

पारं जिगमिषन् सोऽथ पुनरावत्स्यंत द्विषाम् ।
मत्तद्विरदव रेमे वने । लङ्कानिवासिनाम् ॥ ४३ ॥

‘यद्यकल्प्स्यवभिप्रायो योदधं रक्षःपतेः स्वयम् ।
तमप्यकस्यंमयाऽहं " वबन्नित्यचरत कपिः ॥ ४४ ॥

"हते तस्मिन् प्रियं श्रुत्वा करता प्रीत परां प्रभुः ।
तोषोऽथैव च सीतायाः परश्चेतसि कल्प्स्यति” ॥ ४५ ॥

आहूय रावणोऽवोचवथेन्द्रजितम अतिकतत् ।
“वने मत इव क्रुद्धो गजेन्द्रः प्रधनेष्वटन ॥ ४६ ॥


 41 . Some trees fell down on account of his speed, as if they had grown old; after cutting them (uprooting them), he pulled down other trees (that had become supportless.

 42. Not having been tired even after having subdued hosts of enemies, the lion of a monkey roamed about in the forest humming as if having a desire to dance.

 43. Now, desiring to exterminate (lit. reach the end of) the enemy who were about to return again, he romped like a rutting elephant in the grove of the people of Lanka.

 44. The monkey wandered about saying to (himself), “If any intention to fight (by) himself shall occur the Lord of the demons, I shall nip that (idea) too today.

 45. He (Ravana) being killed, lord (Rama) on hearing the happy news, will attain great delight; and the highest joy will arise in the mind of Sita, today itself."

 46. Thereafter having called (Indrajit) to his presence,

ययाथ त्वं द्विषामन्तं भूयो यातासि चाऽसकृत् ।
शशक्थ जेतुं त्वं देवान् माया: सस्मर्थ संयति ॥ ४७ ॥

त्वं ससजिथ शस्त्राणि दद्रष्ठाऽरश्च दुःसहान् ।
शस्त्रैरादिथ | शस्त्राणि त्वमेव महतामपि ॥ ४८ ॥

स स्वं हनिष्यन् दुबैंड कप व्रज ममाऽऽज्ञया ।
मा नाऽञ्जी राक्षसीमयः प्रस्तावीर्यो न विक्रमम् ॥ ४९ ॥

मा न सवीर्महास्त्राणि मा न धावीररं रणे ।
वानरं मा न संयंसीव्र ज तूर्णसशङ्कित:” ॥ ५० ॥

अनंसीञ्चरणौ तस्य मन्दिराबिद्रजिद् व्रजन् ।
अवाप्य चाऽऽशिषस्तस्मावयासीत् प्रीतिमुत्तमाम् ॥ ५१ ॥


Ravana spoke to him ! "You roaming about in battles like a rutting elephant in the forest, you in battles,

 47. —"have reached the end (destruction) of the enemies and will achieve that more than once. You could vanquish the gods in battle by having remembered illusory magic.

 48. ‘‘You discharged weapons and confronted irresistible enemies; with your weapons, you eclipsed the weapons of even the great.

 49. "That you (shall now) go, by my command, to kill that evil-minded monkey. Not that you should not exhibit the demonic magic and not commence your valour ;

 50. --"And do not avoid discharging mighty missiles; do not refrain from harassing the enemy in the fight; do not avoid to capture the monkey; go quickly and undaunted.”

 51. (While) going out from the palaceIndrajit bowed at his feet and having secured blessings from him, he attained the highest delight.

Bhatti-10

गते तस्मिन्नुपारंसीत् संरम्भाद् रक्षसां पतिः ।
इन्द्रजिद्विक्रमाऽभिज्ञो मन्वाना वानरं जितम् ॥ ५२ ॥

संसिस्मयिषमाणोऽगान्मायां व्यञ्जजिषद्विषः ।
जगत् पिपविषुर्वायुः कल्पान्त इव दुर्धरः ॥ ५३ ॥

लोकानाशिशिषोस्तुत कृतान्तस्य विपर्यये ।
वने चिकरिषोर्वक्षत्र बलं जिगरिषः कपेः ॥ ५४ ॥

रोविति स्मेव चाऽऽयाति तस्मिन् पक्षिगणः शुच ।
मुक्तकण्ठं हतान् वृक्षान् बन्धून् बन्धोरिवाऽऽगमे ॥ ५५ ॥


 52. He being gone, the lord of the demons fully conversant with the valour of Indrajit and considering the monkey to have been (already) vanquished [according to Mallinatha] desisted from agitation.

OR

He being gone the lord of the demons desisted from agitation (and) Indrajit well aware of (his own) valour (departed) considering the monkey (as already) vanquished,

 53.-intent upon ridiculing the enemies, desirous of exhibiting his jugglery, wishing to wipe (off) the world, like the unassailable wind at the end of the aeon.

 54. —comparable to the God of Death desirous of devouring the world at deluge, and desirous of eclipsing the might of the monkey who wanted to pull down the trees in the grove.

 55. While he was coming , the hosts of birds bewailed full-throat the destroyed trees as if through grief, (just) as (one laments) for (annihilated) kinsmen on the arrival of a friend (well-wisher).

आश्वसीदिव चाऽऽयाति ह तद्वेगपवनाहतम् ।
विचित्रस्तबकोद्भासि वनं लुलितपल्लवम् ॥ ५६ ॥

‘न प्राणिषि दुराचार ! मायानामीशिषे न च ।
नेडिषे यदि काकुत्स्थं तमूचे वानरो वचः ॥ ५७ ॥

( अथ ‘स’त्वाधिकारः )


ससैन्यश्छादयन् संखपे प्रातट तमिन्द्रजित् ।
शरैः क्षुरप्रैर्मायाभिः शतशः सर्वतो मुहुः ॥ ५८ ॥

वानरः कुलशैलाभः प्रसह्याऽऽयुधशीकरम्
रक्षस्पाशान् यशस्काम्यंस्तमस्वरुपनदुद्रुवत् ॥ ५९ ॥

धनुष्पाशभूतः संखये ज्योतिष्कल्पोरुकेशरः।
दुधाव निर्नमस्कारान् राक्षसेन्द्रपुरस्कृतान् ॥ ६० ॥


 56. While he was arriving, the grove hit by the gales produced by his onrush, shining with its multi-coloured bunches of flowers and its sprouts tcssed about, regained as it were its breath.

 57. Evil-doer, if you do not praise the descendant of Kakutstha (Rama), you will neither live nor have control over the tricks of jugglery,” (these) words the monkey spoke to him.

(Now the 's', visarga group )

 58. Accompanied by his army, Indrajit proceeded in the battle, repeatedly covering him (Hanuman) on all sides with hundreds of crescent-tipped arrows and jugglery tricks.

 59. Wishing for fame, the monkey resembling the Kalaparvatas, having repulsed the shower of the weapons, rushed at the wretched demons who resembled darkness.

 60. The monkey, whose thick mane resembled fames shook, during the battle, the demons who were bearing accursed bows, were goaded ahead by the lord of demons (Indrajit) and who never bowed (to anyone).

स्वामिनो निष्क्रयं गन्तुमाविष्कृतबलः कपिः ।
रराज समरे शत्रन घ्नन् दुष्कृतबहिष्कृतः ॥ ६१ ॥

चतुष्काष्ठं क्षिपन् वृक्षान् तिरस्कुर्वन्नरीन् रणे ।
तिरस्कृतबिगाभोगो ददृशे बहुधा स्रमन् ॥ ६२ ॥

द्विठकुर्वतां चतुष्कुर्वन्नभिघातं नगं द्विषाम् ।
बहिष्करिष्यन् संग्रामाद् रिपून् ज्वलनपिङ्गलः ॥ ६३ ॥

ज्योतिष्कुर्वन्निर्वेकोऽसावाद्यत् संख्ये पराध्यं यत् ।
तममायुष्करं प्राप शक्रशत्रुर्धनुष्कर: ॥ ६४ ॥

अस्यन्नरुष्करान् बाणान् ज्योतिष्करसमद्युतिः।
यशस्करो यशस्कामं कपिं बाणैरताडयत् ॥ ६५ ॥


 61. Killing the enemies, the monkey who manifested his might for attaining requital (from his lord's obligations) and kept away sin, shone in the battle.

 62. Hurling trees in (all) the four directions , subduing (his) enemies in the battle, the whirling monkey who veiled the expanse of the quarters (by his quick movements), appeared (to be) manifold.

 63. Dealing (in return) four (blows) with trees to the enemies who gave two (blows), intent upon driving out the enemies from the battle, tawny like fire,

 64 . —as if enkindling fire, the single monkey whirled about like as if having a hundred billion forms (or like a divine being). The enemy of Indra (viz., Indrajit), who had a bow in his hand, approached him (Hanuman) whose (nature) was to put an end to the life (of the enemy)

 65. Discharging arrows causing injury, he whose lustre was like that of the sun and who earned fame attacked with arrows the monkey who was desirous of fame.

चकाराऽधस्पदं नाऽसौ वरन बियति मारुतिः।
समविद्भिस्तमकाण्डंविध्यमानोऽप्यनेकधा ॥ ६६ ॥

( अथ ‘षत्वाधिकारः )


पुरुहूतद्विषो धूर्ध यक्तन यानस्य वाजिनः।
आयूषि त्वक्षु निभिद्य प्राभञ्जनिरमोचयत् ॥ ६७ ॥

सुषुपुस्ते यदा भूमौ रावणिः सरथ तवा ।
आहर्तुमन्यानशिषत् प्रोषितनासकर्कशः ॥ ६८ ॥

प्रतुष्टुप् आतस्थौ पुनर्युद्धमसिषञ्जयिषुर्भयम् ।
रथमास्मीयानुसिसाहयिषन्निव ॥ ६९ ॥

बलान्यभिषिषिक्षन्तं तरुभि: कपिवारिदम् ।
विजिगीषुः पुनश्चक्रे व्यूहं दुर्जयमिन्द्रजित् ॥ ७० ॥


 66. Though being struck many times with arrows that resembled darkness and pierced the vitals, Maruti who was moving about in the sky, never set his foot down (on the ground).

( Now the 's' changes )

 67. Having pierced through (their ) skin, the Son of the Wind Maruti), made the horses yoked to the poles of the enemy of Indra lay down their life.

 68. While they lay (dead) on the ground, Ravana's desperate son, whose fear had vanished, ordered the charioteer to fetch others (i.e., other horses).

 69. Desirous of starting the battle again, intent on aggravating fear (in Hanuman) and, as if about to encourage his own (soldiers), he ascended his own chariot.

 70. Desirous of vanquishing the cloud in the form of the monkey, wanting to shower the armies with treesIndrajit again arranged the Darjaya (Invincible) array.

अभिष्यन्तः कपि क्रोधादभ्यषिञ्चन्निवाऽऽत्मनः।
संप्रहारसमुद्भूतं रक्तैः कोष्णैररुश्च्युतैः ॥ ७१ ॥

संग्रामे तानधिष्ठस्यन निषद्य पुरतोरणम् ।
अविषीदन्नवष्टब्ध न व्यष्टघ्नान् नरविष्वणान् ॥ ७२ ॥

विषह्य राक्षसाः क्रुद्धाः शस्त्रजालमवाकिरन ।
यन्न व्यषहतेन्द्रोऽपि कपि: पयंषहिष्ट तत् ॥ ७३ ॥

विध्यन्दमानरुधिरो रक्तविस्यन्दपाटलान् ।
विष्कर्तृन् परिघेणाऽहन्नविस्कर्ता कपिद्वषः ॥ ७४ ॥

मेघनादः परिस्कन्दन परिष्कदन्तमाश्वरिम ।
अबध्नावपरिस्क ग्वं ब्रह्मपाशेन विस्फुरन् ॥ ७५ ॥


 71. (Though) wanting to kill the monkey out of rage they bathed him, as it were, with their own lukewarm blood that oozed from (their ) wounds and were made to flow by the blows (delivered by the monkey).

 72. Wishing to overwhelm, in the battle, sitting, the demons who were not far removed and who ate human flesh noisily, the untiring ( Hanuman) took (his) position on the outer porch.

 73. Having withstood (the attack), the angered demons discharged a mass of weapons ; the monkey withstood that (attack) which even Indra could not face.

 74. The unshaken monkey, from whose person blood was spurting out, smote with the iron club, the enemies that were reddish by the trickle of blood and were getting unsteady.

 75. Moving around, the shining Meghanada (Indrajit whose roar resembled the thunder of the clouds) firmly and quickly bound down the whirling enemy with the Brahmapasa (Brahma's noose) missile.

विस्फुलद्धिर्णहीतोऽसौ निष्टफुल: पुरुषाशनैः।
विकम्भितुं समर्थोऽपि नाऽचलद् ब्रह्मगौरवत् ॥ ७६ ॥

‘‘कृषीबं भर्तुर(नन्वं मा न प्रोढ्वं व्रतं वियत् ।
वानरं नेतुमित्युच्चैरिन्द्रजित् प्राववत् स्वकान् ॥ ७७ ॥

"गतमङ्गुलिषङ्ग त्वां भीरुष्ठानादिहाऽऽगतम् ।
खादिष्याम " इति प्रोचुर्नयन्तो मारुत द्विषः ॥ ७८ ॥

‘‘अग्निष्टोमादिसंस्थेषु ज्योतिष्टोमाविषु द्विजान् ।
योऽरक्षीत् तस्य दूतोऽयं मानुषस्येति चाऽवदन् ॥ ७९ ॥

"नासां मातृष्वसेयश्च रावणस्य लुलाव यः।
मातुः स्वसुश्च तनयान् खरादीन् निजघान यः ॥ ८० ॥


 76. Bound down by the enthusiastically roaming ( tumultous ) man-eaters, he (Hanuman ) did not move , through reverence for the Creator (Brahma), though capable of shaking it off.

 77. ‘‘Produce joy in our lord ; do not desist from jumping (even) into the sky for carrying the monkey speedily." Thus spoke Indrajit loudly to his own (soldiers).

 78. We shall eat you who have come here from the place of the cowards and have come into contact with our fingers (i. e., into our grip). Thus spoke the enemies carrying Maruti.

 79. And they remarked, “He is the messenger of that human male who protected the brahmins in sacrifices like Jyotistoma modelled on Agnistoma ;

 80. " -and who cut off the nose of Ravana's maternal aunt's daughter ( Surpapakha ) and who killed the sons of his maternal aunt, Khara and others.

प्रादुःषन्ति न संत्रासा यस्य रक्षःसमागमे।
तस्य क्षत्रियदुःशृतेरयं प्रणिधिरागतः ॥ ८१ ॥

दृष्ट्वा सुषुप्तं राजेन्द्र पापोऽयं विषमाशयः।
चारकर्मणि निडण।त. प्रविष्टः प्रमदावनम् ॥ ८२ ॥

सुप्रतिष्णातसूत्राणां कपिष्ठलसमत्विषाम् ।
स्थित वृत्ते द्विजातीनां रात्नवैक्षत मैथिलीम् ॥ ८३ ॥

सर्वनारीगुणैः प्रष्ठां विष्टरस्थां गविष्ठिराम् ।
शयानां कुष्ठले तारां विविष्ठामिव निर्मलाम् ॥ ८४ ॥

सुषास्न सर्वतेजस्सु तवीं ज्योतिष्टमां शुभाम् ।
निष्टपन्तीमिवाऽऽत्मानं ज्योतिःसात्कुर्वतीं वनम् ॥ ८५ ॥

मधुसाव् भूतकिड्जल्कपिञ्जरश्रमराकुलाम्
उल्लसत्कुसुमां पुण्यां हेमरत्नलतमिव ॥ ८६ ॥


 81. ‘‘This one has come (as) the messenger of that wretched progeny of a kshatriya (Rama) in whom no fears are aroused during confrontation with the demons.

 82. Having observed the best of kings (Ravana) well asleep, this sinner of deceitful intentions and expert in the task of a spy, entered the ladies' grove.

 83. At night he apprehended the Mithila Princess abiding by the conduct of the brahmins whose sacred threads are well-washed and whose lustre is like that of ( the sage ) Kapisthala.

 84 . —‘‘standing foremost in all feminine virtues, seated on a holy seat, steadfast in her speech, sleeping on bare ground, pure like the star situated in the sky.

 85 . -"'possessed of noble gentility, most radiant of all lustrous things, slender, auspicious, scorching as it were in penance, rendering the grove full of lustre.

 86.-resembling a holy creeper of gold and jewels,

विलोचनाम्बु मुञ्चन्तीं कुर्वाणां परिसेसिचाम् ।
हवयस्येव शोकाग्निसन्तप्तस्योत्तमत्रताम् ॥ ८७ ॥

दृष्ट्वा तामभनग्वृक्षान् द्विषो ऽनन् परिसेधतः ।
परितस्तान् विचिक्षेप क्रुद्धः स्वयमिवाऽनिलः ॥ ८८ ॥

अप्रतिस्तब्धविक्रान्तमनिस्तब्धो सहाहवे ।
विसोढवन्तमत्राणि व्यतस्तम्भ घनध्वनिः ॥ ८९ ॥

ते विज्ञायऽभिसोष्यन्तं रक्तं रक्षांसि सव्यधाः ।
अन्येरप्ययत नेहुर्वरत्राह्लादिक्षि:’ ॥ ९० ॥

विषसादेन्द्रजिद् बुद्ध्वा बन्धे बन्धान्तरक्रियाम् ।
दिव्यबन्धो विषहते नाऽपरं बन्धनं यतः ॥ ९१ ॥


crowded with bees, (rendered) tawny with the pollen soaked in honey and bearing blossoming flowers,

 87. -‘‘shedding water from her eyes, as though providing a continuous bath to her heart that is scorched by the fire of grief, observing an excellent vow.

 88. Having seen her, he broke down the trees (and) killing the enemies that wandered about, he hurled them all around, like the enraged Wind-god himself.

 89. In a mighty battle, the never-restricted Meghanada, rendered him motionless, he whose valour never got stunned and who had withstood the missiles."

 90. Having known that he would bathe them in blood, the demonsfull of fright, tied him up far and wide, with other leather straps and chains too.

 91 . On learning about the act of an additional binding over the (original) binding, Indrajit got depressed, for (he knew) that a divine bondage would not brook another

fetter.

( अथ ‘ण’स्वाधिकारः )

मुष्णन्तमिव तेजांसि विस्तीर्णारःस्थलं पुरः ।
उपसेदुर्दशग्रीवं गृहीत्वा रक्षसः कपिम् ॥ ९२ ॥

बहुधा भिन्नमर्माणो भीमः खरणसादयः।
अग्रवणं वर्तमाने प्रतीच्य चन्द्रमण्डले ॥ ९३ ॥

‘निर्वर्ण कृतमुद्यनमनेनाऽऽस्रवणादिभिः ।
देवदारुवणामिश्रेरित्यचद्वनरद्विषः ॥ ९४ ॥

उपास्थिषत संप्रीताः पूर्वाह्णे रोषवाहणम् ।
राक्षसाः कपिमवायपति रुधिरपयिणाम् ॥ ९५ ॥

सुरापाणपरिक्षीबं रिपुवर्षहरोवयम् ।
परस्त्रीवहितं प्रापुः साविष्कारं सु राषिणः ॥ ९६ ॥


(Now 'na' changes )

 92. Having put the monkey in front, the demons reached Ravana (who was lustrous) as though robbing the lustres (of luminaries) and having an expansive broad chest.

 93. With the moon's orb standing on the outskirts of the grove, in the west the terrific (demons), donkey-nosed and others, whose vitals were variously injured,

 94. —the enemies of the monkey spoke thus : The garden full of mango groves interspersed with Deodar (oak) groves is rendered devoid of trees by this one.'

 95. Having taken the monkey, the highly delighted demons waited, in the forenoon, upon the lord of the blood. drinking (demons) who was entertaining wrath.

 96. Full of egotism, the associates of drunkards, arrived near him, intoxicated by drinking wine, whose prosperity dispelled the enemies' pride and who kidnapped others' wives.

सद्धर्षयोगिणः पादौ प्रणेमुस्निवशाद्विषः ।
प्रहिण्वन्तो हनूमन्तं प्रमीणन्तं द्विषमतीः ॥ ९७ ॥

‘‘प्रबपाणि शिरो भूमौ वानरस्य वनच्छिदः” ।
आमन्त्रयत संक्रुद्धः समिति रक्षसां पतिः ॥ ९८ ॥

प्रण्यगादीत् - प्रणिधनतं घनः प्रणिनवन्निव ।
ततः प्रणिहितः स्वाऽथं राक्षसेन्द्रं विभीषणः ॥ ९९ ॥

‘‘प्रणिशाम्य दशग्रीव ! प्रणियातुमलं रुषम् ।
प्रणिजानीहि, हन्यन्ते दूत दोषे न सत्यपि ॥ १०० ॥

प्राणयतमरि प्रोचे राक्षसेन्द्रो विभीषणम् ।
‘प्राणिणिषुर्न पापोऽयं योऽभाङ्क्षीत् प्रमदावनम् ॥ १०१ ॥


 97. Escorting Hanuman, who outdid the intellect of the enemies, they bowed down at the feet of the enemy of the gods who was ever engaged in conflict.

 98. The highly enraged lord of the demons addressed the assembly thus : “I shall (cut and) throw on the ground the head of the monkey, the devastator of the grove."

 99. Then prompted by self-interest, Vibhisana, like a thundering cloud, remonstrated to the lord of the demons (Ravana) (who was) about to kill (Hanuman), (and said as follows).

 100. Be calm, Ravana ; enough of getting enraged. Understand well that messengers (emissaries) are never killed even if a crime be (committed by them)."

 101. The lord of the demons spoke to Vibhisapa who was desirous of saving the enemy's life, ‘This sinner who devastated the ladies' grove could not be desirous of living.

प्रघनिषत रक्षांसि येनाऽऽप्तानि वने मम ।
न प्रहण्मः कथं पापं वव पूर्वापकारिणम् ॥ १०२ ॥

वेश्मान्तर्हणनं कोपान्मम शत्रोः करिष्यतः ।
मा कार्षीरन्तरयणं प्रयाणार्हमवेह्यमुम् ॥ १०३ ॥

प्रहीणजीवितं कुर्युर्ये न शत्रुमुपस्थितम् ।
याध्याया अपि ते लक्ष्म्याः कुर्वन्त्याशु प्रहपणम् ॥ १०४ ॥

कः कृत्वा रावणामर्षप्रकोपणमवद्यधीः ।
शक्तो जगति शक्रोऽपि कर्तुमायुःप्रगोपणम् ॥ १०५ ॥

वनान्तप्रचण: पापः फलानां परिणसकः।
प्रणिक्षिष्यति नो भूयः प्रणिद्याऽस्मान् मधून्ययम् ॥ १०६ ॥

हरेः प्रगमनं नाऽस्ति, न प्रभानं हिमद्वहः।
नाऽतिप्रवेपनं वायोर्मया गोपयिते वने ॥ १०७ ॥


 102 . ‘‘Say, how shall not kill this killer who wronged (me) first (and) by whom were slain, in the grovemy well wishing demons ?

 103. Do not create an obstacle for me who, through anger, will execute the enemy's spy (who has arrived) within the house. Know him to be fit for the last journey.

 104 . Those that do not render an enemy, that has arrived (by himself), devoid of his life, practise hastily the repudiation of riches, though (it be) justly (acquired).

 105. Having aroused excessively the intolerance of Ravana, who, (be he even Indra, is capable in this world of the protection of his life ?

 106. Moving about freely on the outskirts of the grove, that sinful one, the sucker of fruits, will never again touch the copious honey, after having trilled with us.

 107. ‘In the grove protected by me, there is no entry for

दुष्पानः, पुनरेतेन कपिना भृङ्गसंभूतः ।
प्रनष्ट विनयेनाऽग्रः स्वादुः पुष्पासबो वने” ॥ १०८ ॥

रोषभीममुखेनैवं क्षुभ्नतोक्ते प्लवङ्गमः ।
प्रोचे साननयं वाक्यं रावणं स्वार्थसिद्धये ॥ १०९ ॥

( अथ प्रकीर्णकाधिकारः )


‘'चूतमेकं कपि बद्धमानीतं वेश्म पश्यत ।
लोकत्रयपतेः क्रोधः कथं तृणलघुस्तव ॥ ११० ॥

अग्न्याहितजनप्रदं विजिगीषपरराङ्मुखे ।
कस्माद् वा नीतिनिष्णस्य संरम्भस्तव तापसे ॥ १११ ॥


Hari (Indra, vispu, Moon or monkey), no shining of the sun, nor any excessive blowing of the wind.

 108. Difficult to be drunk in the grove, by this monkey whose modesty has ended, will the top-quality, delicious honey be collected by the bees from the flowers."

 109. This having been said by him whose face was terrific on account of anger, and who was getting agitated, the monkey, addressed a speech full of conciliation for the fulfilment of his own objective.

( Now Miscellaneous changes )

 110. How (arises) this wrath, as insignificant as a grass-blade, of yours, (who are) the lord of the three worlds, on seeing a single monkey, an emissary, bound down and brought (before you) ?

 111. Or on what account is this wrath of yours (who are) an expert in polity, towards an ascetic who is humble to the fire-worshipping people and averse to the desire for conquest ?

न सर्वरत्नकल्याण्यः स्त्रियो वा रत्नभूमयः ।
यं विनिजस्य लभ्यन्ते कः कुर्यात् तेन विग्रहम् ॥ ११२ ॥

संगच्छ रामसुग्रीवौ भुवनस्य समृद्धये ।
रत्नपूर्णाविवाऽम्भोधी हिमवान् पूर्वपश्चिमौ ॥ ११३ ॥

सुहृदौ रामसुग्रीवौ किकरा: कपियूथपाः ।
परबारार्पणेनैव लभ्यन्ते । मुञ्च मैथिलीम् ॥ ११४ ॥

धर्म प्रत्यर्पयन सीतामर्थ रामेण मित्रताम् ।
कामं विश्वासवासेन सीतां ववाऽऽप्नुहि त्रयम् ।। ११५ ॥

विराधतडकावालिकबन्धखरदूषणं: ।
न च न शयितो यादृ ङ मारीचेनाऽपि ते रिपुः ॥ ११६ ॥

खराब निधनं चाऽपि मा संस्था वे रकारणम् ।
प्रारमनं रक्षितुं यस्मात् कृतं तन्न जिगीषया’ ॥ ११७ ॥


 112. Who would pick up a cudgel against him, after vanquishing whom neither women auspicious through all nights nor jewels nor lands may be acquired ?

 113 . ‘‘Unite (yourself ) with Rama and Sugriva for the prosperity of the world, just as the Himalaya joins the Eastern and the Western Oceans full of jewels.

 114. The two friends, Rama and Sugriva, and servants (like) the commanders of monkey troops would be secured only by the return of the wives of others. (So) release Sita.

 115. Having restored Sita, acquire the trio, of righteousness (in the form of ) the return of Sita, riches (in the form of friendship with Rama and enjoyment by living in confidence (without fear).

 116. Not that it was not made known to you as to what sort thy enemy (Rama) (is), by Viradha, Tataka, Vali, Kabandha, Khara, Dusana and also by Marica.

 117. And, also do not regard the death of Khara and

ततः क्रोधानिलापातकप्रास्यम्भोजसंहतिः
महाह्रद इव क्षयन कपिमाह स्म रावणः ॥ ११८ ॥

‘हतराक्षसयोधस्य बिरुणोद्यानशाखिनः ।
दूतोऽस्मीति ब्रुवाणस्य कि दूतसदृशं तव ? ॥ ११९ ॥

पङगबालस्त्रिय निघ्नन् कबन्धखरताडकाः ।
तपस्वी यदि काकुत्स्थः कीदृक् कथय पातकी ? ॥ १२० ॥

अभिमानफलं जानन् महत्वं कथमुक्तवान् ।
रस्मादिलाभशून्यत्वान्निष्फलं रामविग्रहम् ॥ १२१ ॥

परस्त्रीभोगहरणं धर्म एव नराशिनाम् ।
मुखमस्तीत्यभाषिष्ठः का मे साशङ्कता त्वयि ? ॥ १२२ ॥


others as a (fit ) cause of enmity, for it was done towards protecting himself and not through a desire for conquest.”

 118. Then getting agitated like a huge lake, Ravana, the host of whose lotus-like faces quivered on account of the blows of his wind-like anger, spoke to the monkey.

 119. ‘‘Of you who killed the warrior-demons, shattered the trees in the grove and are saying(that) { am an emissary', what is there (in you) that befits an emissary ?

 120. If Rama, killing the crippled Kabandha, the child Khara and the woman Tadaka , is (yet) a (poor) ascetic, say of what sort is a sinner.

 121. Having known that greatness ( has ) pride for its fruit, how is it that you called the enmity with Rama (as) fruitless in the absence of the acquisition of jewels and other things ?

 122. Enjoyment and abduction of others' wives is the very duty of cannibals. You spoke (just) because you had a mouth. What apprehensiveness (can there be) of mine about you ?

बूहि दूरविभिन्नानामृद्धिशीलक्रियान्वयैः ।
हनूमन् ! कीदृशं ? सख्यं नरवानररक्षसाम् ॥ १२३ ॥

एको द्वाभ्यां विराधस्तु जिताभ्यामविवक्षितः ।
हतश्छलेन मूढोऽयं तेनाऽपि तव कः स्मयः ? ॥ १२४ ॥

मन्नियोगाच्च मारीचः पलायनपरायणः ।
युयुत्सारहितो रामं ममाराऽपहरन् वने ॥ १२५ ॥

निजघानान्यसंसक्तं सस्यं रामो लता मृगम् ।
त्वमेव ब्रूहि संचिन्त्य युक्तं तन्महतां यवि ॥ १२६ ॥

पुंसा भक्ष्येण बन्धूनामात्मानं रक्षितुं वधः ।
क्षमिष्यते वशास्येन यवत्येयं तव डुमति ॥ १२७ ॥


 123 . ‘Say, Hanuman, what sort of alliance (is possible) amongst men, monkeys and demons who are far removed ( from one another ) in prosperity, character, behaviour and race ?

 124 . And what (is this) wonderful (statement) of yours, just on account of ( the fact ) that the lonely, untalked of (little known) and foolish Viradha was slain by a ruse by the two (together) who were already vanquished ?

 125 . And, it was at my command that, devoid of the will to fight, Marica whose only resort was running away, died in the forest, (while) decoying Rama.

 126. In fact, Rama killed the monkey who was engaged in fight with someone else. Say after pondering deeply, whether it is worthy of great ones ?

 127 . "Whence this misconception of yours that the slaughter (may be ) for protecting himself, or of his relatives, by a human being fit to be eaten (by them), will be brooked by Ravana.

कपिर्जगाद ‘दूतोऽहमुपायं च तव दर्शने ।
द्मराक्षसविध्वंसमकार्ष बुद्धिपूर्वकम् ॥ १२८ ॥

आत्रिकूटमकार्षीथं त्वत्का निर्जङ्गमं जगत् ।
दशग्रीव ! कथं ब्रूषे तानवध्यान् महीपतेः ॥ १२९ ॥

अभिमानफलं प्रोक्तं यत् त्वया रामविग्रहे ।
विनेशुस्तेन शतशः कुलान्यसुररक्षसाम् ॥ १३० ॥

यत् स्वधर्ममधमं त्वं बुर्बलं प्रत्यपद्यथाः ।
रिपौ रामे च निःशङ्को नैतत् क्षेमंकरं चिरम् ॥ १३१ ॥

अन्वयादिविभिन्नानां यथा सख्यमनीप्सितम् ।
नैषाविरोधमप्येवं सध पुरुषवानरे: ॥ १३२ ॥


 128. The monkey said, "TI, (as) an emissary, deliberately brought about the destruction of the trees and the demons (as) a means for your interview.

 129 . ‘‘Oh Ravana, how do you call those (kinsmen) of yours, who rendered the whole earth (right) upto the Trikuta (mountain) devoid of (all) moving beings, were not fit to be killed by a king, (who is the lord of the earth) ?

 130. On account of that (greatness) which you menti oned as (bearing) the fruit of pride, with reference to the conflict with Rama, the families of Asuras and Raksasas have perished by the hundreds !

 131. The wicked path which you declared as your way of life is a weak (argument) and your statement that (you are) dauntless towards the enemy Rama-this is not going to be the cause of (your) well-being for long.

 132. Just as friendship with those that are distinct in race and other things is not desired, so also do not desire such an enmity with men and monkeys.

Bhatti-11

बिराधं तपसां विघ्नं जघान विजितो यदि ।
वरो धनुभृतां रामः स कथं न विवक्षितः ॥ १३३ ॥

प्रणश्यन्नपि नाशक्नोदत्येतं बाणगोचरम् ।
स्वयैवोक्तं महामायो मारीचो रामहस्तिन: ॥ १३४ ॥

अन्यासक्तस्य यद्वीर्यं न स्वं स्मरसि वालिनः ।
सूच्वान् नमतः सन्ध्यां ध्रुवं तदाहुपीडितः ॥ १३५ ॥

असन्धुवधोपनं विमुञ्च बलिविग्रहम् ।
सीतामप्यनन्तव्ये कोशदण्डास्मभूमिभिः” ॥ १३६ ॥

स्फुटपरुषमसह्यानिस्थमुच्चैः सब सि मरुत्तनयेन भाष्यमाणः ।
परिजनमभितो विलोक्य वाहं वशवधनः प्रविवेश वानरस्य ॥ १३७ ॥

इति भट्टिकाव्ये मारुतिसंयमो नाम नवमः सर्गः ।

( अधिकारकाण्डे चतुर्थः परिच्छेदः )

 133. If he, (Rama), (though) vanquished, killed Viradha, an impediment to austerities, how may he not be spoken of (famous) as the supermost among bowmen ?

 134. You have yourself stated that though trying to vanish, Marica whose magic prowess was great was not able to fly out of the reach of the arrow of the elephant-like Rama.

 135. Since you do not remember the valour of Vali engaged in something else, you are definitely under a swoon as (you had once been) pressed under the arm of (Vali), while he was performing sandhya worship.

 136. Give up (this) enmity with the mighty which had its commencement in the slaying of your evil brothers. Give back Sita along with your treasury, royal staff, self and the region to him who is worthy of being prostrated (by you)."

 137.Being loudly addressed, in the assembly, such evidently harsh and unbearable (words) by the son of the Wind, Ravapa, having looked at his attendants on both sides, peremptorily ordered the burning of the monkey.

Here ends Canto IX of Bhattikavya named

DETENTION OF HANUMAN

( Part IV of Adhikarakanta )

अथ दशमः सर्गः

( प्रसन्नकाण्डः। तन्न शब्दालङ्काराः )

अथ स वकटुकू लकुथादिभिः परिगतो ज्वलबुढतवालधिः ।
उवपतद् दिवमाकुललोचनेनुरिपुमिः सभयैरभिवीक्षितः ॥ १ ॥

रणपण्डितोऽप्रघविबुधरिपुरे कलहं स राममहितः कृतवान् ।
ज्वलदग्नि रावणगृहं च बलात् कलहंसराममहितः कृतवान् ॥ २ ॥

निखिलाऽऽभवन् न स-हस सहसा ज्वलनेन सः प्रभवता भवता ।
वनिताजनेन वियता वियता त्रिपुरापदं नगमित गमिता ॥ ३ ॥


NOW CANTO X

( The Prasanna-kanda . Verbal figures of speech )

 1. Now, wrapped up with bark garments, silken cloth, mattings and other things and watched by the frightened enemies of human beings whose eyes were agitated, he who had raised aloft his burning tail, jumped up in the sky.

 2. The enemy (Hanuman), expert in battle, commended by Rama, desirous of achievement, forcibly introduced a strife in the capital of the foremost enemy of gods (Ravana) and had the house of Ravana, delightful to swans, set on fire.

 3. Situated on a mountain and reduced to the plight of the Tripuras’ (the group of three demoniac cities) by the raging fire that broke out all of a sudden, with the women-folk running helter-skelter through the sky, the city was no more full of laughter.

163

सरसां स-रसां परिमुच्य तनं पततां पततां ककुभो बहुशः।
स-कलैः सकलैः परितः करुणरुविते रुदितेरिव खं निचितम ॥ ४ ॥

न च कां-चन काञ्चनसमचितं न कपिः शिखिना शिखिना समयौत् ।
न च न द्रवता द्रवत परितो हिमहानकृता न कृता क्व च न ॥ ५ ॥

अवसितं हसितं प्रसितं, मुदा बिल सितं हसितं स्मरभासितम् ।
न स-मदाः प्रमदा हतसंमदाः, पुरहितं विहितं न समीहितम् ॥ ६ ॥

 समिद्धशरणा दीप्ता देहे लझा मतेश्वरा।
 समिद्ध शरणदीप्ता देहेऽलंकामतेश्वरा ॥ ७ ॥

पिशिताशिनामनुदिशं स्फुटतां स्फुटतां जगाम परिविह्वलता ।
हृलता जनेन बहुधा चरितं चरितं महत्त्वरहितं महता ॥ ८ ॥


 4. The sky was, as though pervaded, all around, by the full-(throated), sweet, (but) piteous cries of the birds which, having abandoned the watery body of the lakes, were filying again and again towards the sky.

 5. And, it was not that the monkey did not unite with fire any one block of golden buildings. Nor that by it (the fire) which did not stop spreading and which effected the destruction of snow anything was not reduced to melting.

 6. Intense laughter ended; the joyous amours of love aroused by Cupid waned; the proud ladies, whose delight was killed, were no (longer) infatuated; the desired welfare of the city was not accomplished.

 7. Brilliant in its interior, with its buildings set fire to, Lanka which was much liked by Siva , which had the encourager (of the demons) for its protector and which was capable of fulfilling ample desires, was burnt out.

 8. The distress of the demons scampering in every direction became manifest; by the great men that were moving about was undertaken manifold activity that was devoid of greatness.

न गजा नग-जा दयिता दयिता, वि-गतं विगतं, ललितं ललितम् ।
प्रमवा प्र-मदाऽऽमहता, महताम-रणं मरणं समयात् समयात् ॥ ९ ॥

 न वानरै: पराक्रान्तां महद्भिक्षीमविक्रमैः ।
 न वा नरैः पराक्रान्तां ददाह नगरों कपिः ॥ १० ॥

 व्रतं व्रतं वह्निसमागतं गतं महीमहीनद्युतिरोचितं चितम् ।
 समं समन्तावपगोपुरं पुरं परैः परैरप्यनिराकृतं कृतम् ॥ ११ ॥

 नश्यन्ति ददश वन्दानि कपीन्द्रः।
 हरण्यबलानां हाण्यबलानाम् ॥ १२ ॥

नारीणामपनुनुवुर्न देहखेदान् नाऽऽरीणामलसलिला हिरण्यवाच्यः ।
नाऽऽरीणामनलपरीतपत्रपुष्पान् नारीणामभवदुपेत्य शर्म वृक्षान् ॥ १३ ॥


 9. Elephants procured from forests, though dear, were not protected ; the flight of birds disappeared ; (any) desirable (object) was crushed; the proud ladies became devoid of joy, as if struck by diseases (or injured in running) : due to (adverse times) death befelt the great without any fighting.

 10. The monkey burnt down the city (that was) never seiged by monkeys nor by the great (gods) of terrific valour, nor by men.

 11. The city that stood on the earth, that shone with no mean lustre, that was clustered (with gold mansions), came into contact with fire and melted away quickly; never conquered by the highest (mightiest) enemies, the city was levelled down on all sides, with its outer gates crashed down.

 12. The best of monkeys saw groups of attractive women, wearing necklaces, vanishing away, unaccompanied by soldiers.

 13. The golden wells whose clear water was dried up did not allay the physical agonies of the women. Nor did the enemy's women have any comfort on approaching the trees whose leaves and flowers were enveloped by fire.

अथ लुलितपत व्रिमलं रुग्णासनबाणकेशरत मालम् ।
स वनं विविक्तमलं सीतां द्रष्टुं जगामाऽलम् ॥ १४ ॥

धनगिरीन्द्रविल डुनशालिना बनगत वनजयुतिलोचना ।
जनमता बड़े शे जनकात्मजा तरु मृगेण तहस्थलशायिनी ॥ १५ ॥

 कान्ता सहमाना दुःखं च्युतभूषा ।
 रामस्य वियुक्ता कान्ता सह-मना ॥ १६ ॥

 मितमघवदुदारं तां हनूमान् मुदाऽऽरं
 ‘‘रघुवृषभसकाशं यामि देवि ! प्रकाशम् ।

 तब बिबितविषादो दृष्टकृत्स्नामिषादः ।
 श्रियमनिशमवन्तं पर्वतं माल्यवन्तम ” ॥ १७ ॥

उदपतद् वियदप्रगमः परं रचितमुन्नतिमत् पृथुसत्त्ववत् ।
चितमु नतिमत् पृथुसत्त्ववत् प्रतिविधाय ववुभंयवं द्विषाम् ॥ १८ ॥


 14. Thereafter, (yet) strong enough to see Sita, he went to the orchard where from the rows of birds had fled, the asana, bana, kepara and tamala trees were pounded down and the grounds were deserted.

 15 . By the monkey who was lustrous enough to cross lofty mountains, was seen, settled in the orchard, (Sita) the daughter of Janaka, whose eyes had the beauty of lotuses, who was respected by the people, and (who was) lying down on the ground underneath a tree ;

 16.-(who was) the separated beloved (wife) of Rama, suffering grief and devoid of ornaments.

 17. To her, Hanuman spoke with joy, measured but very significant (words) : ‘‘Queen, quickly and openly shall I go near the mighty Raghu (Rama), towards the Malyavat mountain that maintains splendour day and night, (I) by whom your grief is known and all the demons are seen."

 18 . Invincible by the enemies, Hanuman leapt into the radiant sky possessing great height and filled with huge animals, after having rendered his body delightful, bent in salutation, full of prowess and frightening to the enemies,

बभौ मरुत्वान् वि-कुतः स-मुद्रो, बभौ मरुवान् विकृतः स-पुत्रः ।
बभौ मरुत्वान् विकृतः समुद्रो, बभौ मरुत्वान् विकृतः स मुचः ॥ १९ ॥

 अभियाता वरं तुझं भूभूतं रुचिरं पुरः ।
 कर्कशं प्रथितं धाम ससत्त्वं पुष्करेक्षणम् ॥ २० ॥

 अभियाऽऽतावरं तुझं भूभृतं रुचिरं पुरः ।
 कर्कशं प्रथितं धाम ससर्वं पुष्करे क्षणम् ॥ २१ ॥

 चित्तं चित्रमिवाऽऽयात विचित्रं तस्य भूमृतम् ।
 हरयो वेगमासाद्य संत्रस्तो मुमुहुर्मुहुः ॥ २२ ॥

( अथ अर्थालङ्काराः )


गच्छन् स वारीण्यकिरत्पयोधेः कलस्थितांस्तानि तरूनधन्वन् ।
पुष्पास्तरांस्तेऽङ्गसुखानतन्वंस्तान् किन्नरा मन्मथिनोऽध्यतिष्ठन् ॥ २३ ॥


 19. The Wind's son who had accomplished various tasks and who possessed the means of cognition (viz, the crest-jewel) shone ; the excited lord of the gods accompanied by divine damsels became radiant; (lashed) by the gales, the ocean that had crossed its boundaries, appeared grand; full of joy, the wind whose speed was reduced, seemed attractive.

 20. (Hanuman) will (soon) approach the excellent and lofty king, attractive in his frontal part, stern, the well-known resort (of the righteous), possessed of prowess and having lotus-like eyes.

 21. (By him) who was going from the city to the mountain, was, for a moment, spread in the sky a delightful, firm and powerful radiance that blocked the sun (or the wind) and rose to a great height.

 22. Having confronted the marvellous speed of (Hanu man) who was approaching the mountain, as colourful as a painting, the terrified monkeys fainted again and again.

( Now, Figures of Sense)

 23. He who was going (rushing), scattered the waters of the ocean; they (in turn) shook the trees that stood on the

स गिरि तरुखण्डमण्डितं समवाप्य स्वरया लतामृगः ।
स्मितदशितकार्यनिश्चयः कपिसैन्यैर्न वितै रमण्डयत् ॥ २४ ॥

गरुडानिलतिग्मरश्मयः पततां यद्यपि संमता जवे ।
अचिरेण कृतार्थमागतं तममन्यन्त तथाप्यतीव ते ॥ २५ ॥

व्रणकदरलनशस्त्रसर्प वक्षःस्थलकर्कशोरुभित्तिः ।
च्युतशोणितबद्धधातुराग शुशुभे वानरभूधरस्तदाऽऽसों ॥ २६ ॥

चलपिङ्गकेशरहिरण्यलताः स्फुटनेत्रपङिक्तमणिसंहतयः ।
कलधौतसानव इवाऽथ गिरेः कपयो बभुः पवनजागमने ॥ २७ ॥

पितोयनिधीन् प्लवङ्गमेन्दुर्मदयित्वा मधुरेण वशंनेन ।
वचनामृतदीधितीवितन्वन्नकृताऽऽनन्दपरीतनेत्रवारीन् ॥ ॥ २८ ॥


shore ; they spread beds of flowers pleasurable to the body and Cupid-struck (kinnara-s) sat upon them.

 24. Having, with speed, reached the mountain that was adorned with tree-groves, the monkey who indicated the accomplishment of his task by (his) smile, embellished it (again) with the delighted monkey troops.

 25. Even though Garuda, the Wind and the Sun are revered for speed by those that fly, hey regarded him, who had achieved his object and had come back before long, much more.

 26. At that time,that mountain of a monkey, in the caves of whose wounds were hidden snakes in the form of weapons whose hard and broad slopes (consisted) of his massive chest and who carried the mineral hues in the form of the blood that had oozed out, looked attractive.

 27. At the arrival of the Wind's son, the monkeys who bore waving tawny hair resembling golden creepers, and whose bright rows of eyes resembled visible rows of jems, appeared as charming as the golden peaks of a mountain.

 28. Having, by his sweet appearance delighted the oceans in the form of the monkeys, the Moon in the form of the

परिखेदितविन्ध्यवीरुधः परिपीतमलनी राम्भसः ।
दुधुवुर्मधुकाननं ततः कपिनागा सुविताङ्गदाज्ञया ॥ २९ ॥

 विटपिसृगविषादध्वान्तनु वानरार्कः
  प्रियवचनमयखेंबंधितार्थारवन्दः ।

 उदयगिरिमिवाऽदं सम्प्रमुच्याऽभ्यगात् खं
  नृपहृदयगुहस्यं घ्नन् प्रमोहान्धकारम् ॥ ३० ॥

रघतनयमगात तपोवनस्थं विधृतजटाजिनवल्कलं हनूमान् ।
परमिव पुरुषं नरेण युक्तं समश मवेशसमाधिनाऽऽनुजेन ॥ ३१ ॥


monkey, spreading out nectarine rays in the form of his speech, made them possessed of eyes filled with tears of joy.

 29. Thereafter, at the command of the delighted Aigada, the elephant-like monkeys who had crushed the creepers that spread on the Vindhya mountain and had drunk the water of the clear springs, shook down the honey grove (of Sugriva).

 30. Having abandoned the mountain that resembled the eastern (Sunrise) mountain, the dispellers of the darkness in the form of the monkeys' dejection, the sun in the form of the monkey (Hanuman), who with the rays of his sweet words caused the sun-lotuses of sense to bloom, flew skywards, about to destroy the darkness of the great depression occupying the cave in the form of the King's heart.

 31. Hanuman approached Rama who wore matted hair, deer-skin and dark garments, who was staying in the penance grove along with his younger brother whose equanimity, attire and concentration were the same ( as those of the latter ), and (so) resembled Purusottama (i.e., Narayana) accompanied by Nara.

करपुटनिहितं दधत् स रनं परिविरलाङ्गुलिनिर्गतारुपवीप्ति ।
तनुकपिलघनस्थितं यथेन्धं नृपमनमत् परिभुग्नजानुमूर्धा ॥ ३२ ॥

 रुचिरोन्नतरत्नगौरवः परिपूर्णामृतरश्मिमण्डलः ।
 समदृश्यत जीविताशया सह रामेण वधूशिरो मणिः ॥ ३३ ॥

 प्रवसन्नरुचि वनागतं तमनामृष्टरजोविधूसरम् ।
 समपश्यवपेतमैथिल दधतं गौरवमात्रमश्मवत् ॥ ३४ ॥

सामथ्र्य संपादितवाञ्छितार्थश्चिन्तामणिः स्म न कथं हनूमान् ।
सलक्ष्मणो भूमिपतिस्तदानीं शाखामृगानीकपतिश्च मेने ॥ ३५ ॥


 32. Holding the jewel placed in the cavity of his palms, he (Hanuman) from whose fingers having gaps, shot out bits of (its) lustre, and who had bent down his knees and head bowed down before the King who looked like the moon situated behind thin tawny clouds.

 33. Possessed of the excellence of the brilliant, high quality jem and circular like the orb of the full moon, the crest-jewel of his wife was perceived by Rama along with the hopes of her life (being intact).

 34. He saw the excellence-bearing jewel whose lustre was dimmed (as it were), which had come from the grove, which was tawny on account of the unwiped dust and which was bereft of Sita, like his own lack-lustre self, who had come to the forest, and was dusky with the dust that was not wiped off, deprived of Sita and yet bearing magnanimity.

 35. "How may Hanuman who achieved the desired object through (his might) not be the Cintamani (the wish-fulfilling jewel)," so thought at that time, Rama along with Laksmana, and the commander of the monkey troops. 25

"युष्मानचेतन् क्षयवायुकर्पान् सीतास्फुलिङ्ग परिगृह्य जाल्मः ।
लवनं सहसमोऽधिशेते मतुं द्विष" न्नित्यवदद्धमान् ॥ ३६ ॥

 ‘अहूत धनेश् वरस् य युधि य: समेतमायो धनं
  तमहमितो विलोक्य विबुधै: कृतोत्तमायोधनम् ।

 विभवमदेन निह्नुतहियाऽऽतिमात्रसंपन्नकं
  व्यथयति सत्पथादधिगताऽऽथवेह संपन्न कम् ॥ ३७ ॥

ऋद्धिमान् । राक्षस मढश्चित्रं नाऽसौ यदुखतः ।
को वा हेतुरनार्याणां धम्र्य वर्मनि बततुम् ॥ ३८ ॥

तस्याऽधिवासे तनुरुत्सुकाऽऽसौ दृष्टा मया रामपतिः प्रमन्युः ।
कार्यस्य सारोऽयमुदीरितो वः प्रोक्तेन शेषेण किमुद्धतेन ॥ ३९ ॥


 36. Having taken hold of the spark in the form of Sita (and) not realising that you are like the wind of destruction, the inimical (Ravana) sleeps like a lion in the forest of Lanka (merely) for dying." Thus spoke Hanuman.

 37. I have come (here) after seeing him who, possessed of magic powers, snatched away, in battle, the wealth of the Lord of Wealth (Kubera), who waged the mightiest war with the gods and who is excessively afiluent with the pride for (his) treasure that has dispelled ( his) shame. Or, whom does captured wealth not lead astray from the righteous path, here (in this world) ?

 38. ‘Possessed of affluence, a demon and a fool (that he is), (it is ) no wonder that he is arrogant (puffed up with pride). Or what purpose (is there) for the ignoble to abide by the righteous path ?

 39. In his abode was seen by me that slim and highly grieved lady whose husband is Rama. I have reported to you this gist of my achievement ; what is the use of narrating the rest of the adventure ?

समतां शशिलेखयोपयायदवदाता प्रतनुः क्षयेण सीता ।
यदि नाम कलङ्कः इन्दुलेखाम तिवृत्त लघयेन चाऽपि भावी ॥ ४० ॥

अपरीक्षित करिणा गृहीत त्वमनासेवितवद्धपण्डितेन ।
अविरोधितनिष्टुरेण साध्वीं दयितां नतुमलं घटस्व राजन्” ॥ ४१ ॥

स च चिह्नलसत्स्वसंकुलः परिशुष्यस्नभवन्महाहवः ।
परितः परितापमूच्छितः पतितं चाऽषु निरभ्रमीप्सितम् ॥ ४२ ॥

अथ लक्ष्मणतुल्यरूपवेशं गमनादेशविनिर्गतग्रहस्तम् ।
कपयोऽनुययुः समेत्य रामं नप्तसुग्रीवगृहीतसवराज्ञम् ॥ ४३ ॥

कपिपृष्ठगतौ ततो नरेन्द्र कपयश्च ज्वलिताग्निपिङ्गलाक्षः ।
मुमुचुः प्रययुर्हतं समीयुर्वसुधां व्योम महीधरं महेन्द्रम् ॥ ४४ ॥


 40. "If, indeed, a past or a future blot would not render the crescent of the moon lowly, then the pure and extremely slender Sita would attain a semblance to the crescent moon, on account of her waning.

 41. Oh King, exert yourself amply for rescuing your virtuous (and) beloved wife, kidnapped by one who acts without thought who is learned but (has) not served the elders, and who, (though) unoffended, is merciless.

 42. That huge lake (Rama), crowded with distressed creatures (distressed by his despondent spirit), had become completely dried up (emaciated ) ( being ) exhausted all around by the excessive heat (rendered unconscious by the heavy grief all around). And, just then, the desired water (news about Sita) came down without any clouds.

 43. Then, having assembled together, the monkeys marched behind Rama, whose form and dress were similar to Laksmana's, whose forearm was stretched out (to issue) the command for departure and whose order was accepted with respect by Sugriva who had bowed down (to him).

 44. Then the two princes, seated on the back of (two) monkeys, and (all) the monkeys whose eyes were tawny like

स्थितमिव परिरक्षितुं समन्तादुदधिजलौघपरिप्लवद् धरित्रीम् ।
गगनतलवसुन्धरान्तराले जलनिधिवेगसहं प्रसायं देहम् ॥ ४५ ॥

विषधरनिलये निविष्टमूलं शिखरशते: परिमृष्टदेवलोकम् ।
घनविपुलनितम्बपूरिताशं फलकुसुमाचितवृक्षरम्यकुञ्जम् ॥ ४६ ॥

मधुकरविरतः प्रियाध्वनीनां सरसिरुहैर्दयितस्यहास्यलक्ष्म्याः ।
स्फुटमनुहरमाणमादधानं पुरुषपतेः सहसा परं प्रमोदम ॥ ४७ ॥

प्रहसणिरसनं दिवो नितम्बं विपुलमनुत्तमलब्धकान्तियोगम् ।
च्युतघनवसनं मनोभिरामं शिखरकरं मदनाविव स्पृशन्तम् ॥ ४८ ॥


ignited fire, abandoned the ground, went up into the sky and quickly arrived at the Mahendra Mountain,

 45. - which, after having spread its form , capable of withstanding the onslaught of the sea-waters, stood, as though for protecting the earth from being flooded by the rushing waters of the ocean ;

 46, —whose base was rooted in the abode of the snakes (Patale), which brushed the divine world (heaven) with hundreds of summits, which pervaded the directions with its massive and expansive slopes, whose delightful arbours of trees were loaded with fruits and flowers ;

 47.-which was clearly imitating the utterances of (Rama's) beloved by means of the humming bees, and the charm of the smile on (her) face through the lotuses and was suddenly imparting the highest joy to the lord of men (Rama) ;

 48.—which, as though through love, was touching with its hands, in the form of peaks, the expansive slope of the sky which bore the planets resembing a girdle of jewels, which had attained an unsurpassable union with lustre , where from the garment-like cloud had slipped away and which was attractive to the mind;

प्रचपलमगुरुभरासहिष्णु जनमसमानमन जितं विवज्यं ।
कृतवसतिमिवाऽर्णवोपकण्ठे स्थिरमतुलोन्नतिमूढतुङ्गमेघम् ॥ ४९ ॥

स्फटिकमणिगृहैः सरत्नदीपैः प्रतरुणकिन्नरगीतनिस्वनैश्च ।
अमरपुरमत सुराङ्गनानां दधतमदुःखमनल्पकल्पवृक्षम् ॥ ५० ॥

अथ बवू शुरुवीर्णधूमधूम्रां बिशमुदधिध्यर्वाध समेतसीताम् ।
सहरघुतनयाः प्लवङ्गसेनाः पवनसुताङ्गुलिद शितामुवक्षाः ॥ ५१ ॥

जलनिधिमगमन् महेन्द्रकुञ्जात् प्रचयतिरोहिततिग्मरश्मिमासः ।
सलिलसमुदयैर्महातरङ्गभुवनभरक्षममप्यस्मिन्नवेलम् ॥ ५२ ॥

पृथगुरुमणिशुक्तिगर्भसा सा ग्लपितरसातलसंभूतान्धकारम् ।
उपहतरविरश्मिवृत्तिमुच्चैः प्रलघुपरिप्लवमानवत्रजालैः ॥ ५३ ॥


 49. -which (being itself) firm, of unparallelled height and one that had borne the lofty clouds, had, as it were, made its residence in the vicinity of the ocean, after having avoided the (populated) world that was neither firm, nor heavy, nor capable of bearing weight nor lofty (enough);

 50. —which was void of sorrow, had ample wish-yielding trees and which, through its houses of quartz-jewels was having jewel-lamps, and through the notes of the songs of the very young kinnara-s, was instilling the misconception), among the divine damsels, of (its being) the city of the gods.

 51. Thereafter, along with the descendants of Raghu, the monkey troops that had raised their eyes looked at the direction that was dusky on account of the thick smoke, that was separated by the sea, that possessed Sita and that was pointed out by the finger of the Son of the Wind.

 52. From the bowers of the mountain Mahendra that hid the lustre of the sun with its height, they proceeded to the ocean which, though capable of filling up the world with its ample waters and huge billows, did not cross its shores ;

 53.-which, by the lustre from the cavity of the shells

समुपचितजलं विवर्धमानैरमलसरित्सलिलंबिाबरीष ।
स्फुटमवगमयन्तमूढचारीन् शशधररत्नमयान् सहेन्द्रसान् ॥ ५४ ॥

भुवनभरसहनलद्वयधाम्नः पुरुचिरत्नभूतो गुरुरुदेहान् ।
अमविधरविलीनकर्म न क्रन् दधतमुदूढभुवो गिरीनहींश्च ॥ ५५ ॥

प्रववृशुरुरुमुक्तशीकरौघान् विमलमणिद्युतिसंमतेन्द्रचापान ।
जलमुच इव धीरमन्द्रघोषान् क्षितिपरितापह्नन महातरङ्गान् ॥ ५६ ॥

विद्रुममणिकृत मूषा मुक्तफलनिकररञ्जितात्मनः।
बमुरुक्कनागमग्ना वेलातटशिखरिणो यत्र ॥ ५७ ॥


containing big and heavy gems subdued the darkness that pervaded the nether world and checked the diffusion, high up, of the rays of the sun with networks of diamonds that were foating (on its surface);

 54. —whose water swelled on account of the clear river waters rising up at night and which was thus clearly indicating that the summits of the Mahendra mountain contained profuse moon-stones and bore water.

 55. -which was containing serpents and mountain-peaks that were capable of bearing the weight of the earth, that contained copious brilliant gems that had huge|heavy forms, that propped up the earth and wherein were concealed tortoises and crocodiles that were exhausted through exertion.

 56. (They) perceived the huge billows which scattered far and wide the gushes of spray, which augmented the rainbow with the lustre of (their) clear jewels, whose sound was loud and rumbling, which resembled the water-showering clouds and removed the all round heat of the earth.

 57. -(the ocean ) where the sandy shores and the mountains that wore the ornaments of coral beads(that) painted themselves with hosts of pearls and (that) were broken by the water-elephants;

भत निखिलरसातलः सरत्नः शिखरिसमोमि तिरोहितान्तरीक्षः।
कुत इह परमार्थतो जलौघो जलनिधिमीपुरतः समेत्य मायाम् ॥ ५८ ॥

शशिरहितमपि प्रभूतकान्त विबुधहृतश्रियमप्यनष्टशोमम् ।
मथितमपि सुरैविषं जलधेः समभिभवन्तमविक्षतप्रभवम् ॥ ५९ ॥

क्षितिकुलगिरिशेषदिग्गजेन्द्रान् सलिलगतामिव नावमुद्वहन्तम् ।
धतविधरधरं महावराहं गिरिगुरुपोत्रमपीहितैर्जयन्तम् ॥ ६० ॥

गिरिपरिगतचञ्चलापगान्तं जलनिवहं बधतं मनोभिरामम् ।
गलितमिव भुवो विलोक्य रामं धरणिधरस्तनशुक्लचीनपट्टम् ॥ ६१ ॥


 58. –having reached which (viz. the ocean) the monkeys attained an illusion : Whence (could) here be in reality a reservoir of water that pervaded the whole nether world, contained gems and veiled the sky with its mountain-like waves

 59.-(a reservoir ) that possessed ample lustre, though it was devoid of the moon, that had not lost its charm though its treasure (Laksmi) was snatched away by the gods, overwhelmed the sky by its streams of water though it was churned (crushed) by the gods and whose prowess remained unhurt ;

 60. -(a reservoir) which bore the Earth, the dividing mountains, the serpent sesa and the mighty elephants of the quarters like a boat which floated on its waters and which, with its activities, was subduing even the mighty Boar that propped up the supportless earth and had a jaw as big as a mountain;

 61. -(a reservoir) that contained a mass of water that had its end (periphery) in the lowing rivers that encircled the mountains and that was delightful to the mind as though (it were) the white silken garment fallen from the Earth's breasts in the form of mountains.

अपरिमितमहाद्भुतविचित्रश्च्युतमलिनः शुचिभिर्महानलद्वयैः।
तरुमृगपतिलक्ष्मणक्षितीन्द्रः समधिगतो जलधिः परं बभासे ॥ ६२ ॥

न भवति सहिम। विना विपतेरवगमयन्निव पश्यत: पयोधिः ।
अविरतमभवत् क्षणे क्षणेऽसौ शिखरिपृथप्रथितप्रशान्तवीचिः ॥ ६३ ॥

मृदुभिरपि बिभेद पुष्पबाणैश्चलशिशिरैरपि मारुतं वै दाह ।
रघुतनयमनर्थपण्डितोऽसौ न च मदनः क्षतमाततान नाऽचः ॥ ६४ ॥

अथ मृदुमलिनप्रभौ दिनान्ते जलधिसमीपगतबतीतलोकौ ।
अनुकृतिमितरेतरस्य - मूल्यंदिनकरराघवनन्दनावकाष्टम् ॥ ६५ ॥

अपहरदिव सर्वतो विनोदान् दयितगतं दधदेकधा समाधिम् ।
घनरुचि ववृधे ततोऽधकारं सह रघुनन्दनमन्मथोवयेन ॥ ६६ ॥


 62. Devoid of dirt, the vast multicoloured ocean shone excellently (when) arrived at by the immeasurably and highly marvellous, pure and unsurpassable lord of the monkeys, Laksmana and King (Rama ).

 63. As if making the onlookers realise (that) greatness is not (there) without calamity, the ocean became incessantly possessed of mountain-like, lofty, broad and steady billows moment after moment,

 64. Cupid, that expert in mischief, with his flower arrows, though (they were) delicate , injured and, with the breezes, though (they were) cool with water, scorched the descendant of Raghu ; (yet) he (Cupid) produced neither a Wound nor a flame.

 65. Then, at the end of the day, (the two), the sun and Raghu's descendant, the lustre of both of whom was soft and dim and who (two) had arrived near the ocean practised an imitation of each other's forms.

 66. Thereafter, as if snatching away diversions (entertain ments) from everywhere, bearing a single-aimed concentration.

Bhatti-12

अधिजलधि तमः क्षिपन् हिमांऽगुः परिददृशेऽथ दृशां कृतावकाशः ।
विदधदिव जगत् पुनः प्रलीनम् भवति महान् हि परार्थं एव सर्वः ॥ ६७ ॥

अशनिरयमसौ कुतो निरत्रं शितशरवर्षम सत् तवष्यशाङ्गम् ।
इति सवनवशो मुहुः शशाङ्क रघुतनयो न च निश्चिकाय चन्द्रम् ॥ ६८ ॥

कुमुबवनचयेषु कीर्णरश्मिः क्षततिमिरेषु च दिग्वधूमुखेषु ।
वियति च विललास तद्वदिन्दुविलसति चन्द्रमसो न यद्वन्यः ॥ ६९ ॥

शरणमिव गतं तमो निकुञ्जे बिट पिनिराकृतचन्द्ररश्म्यरातौ ।
पृथु विषमशिलान्तरालसंस्थं सजलघनवृति भीतवत् ससव ॥ ७० ॥


fixed on his beloved, the cloud-coloured darkness increased along with the rise of Cupid (love) in Rama.

 67. Then the moon which provided (some) scope for the eyes, was seen dispersing the darkness upon the ocean (and), recreating, as it were, the world that had merged. For, all that is magnanimous exist just for the benefit of others

 68. ‘(Is) this the thunderbolt ? Whence that, too, in a cloudless sky? A shower of sharp arrows ? That too (has to be) non-existent without a bow.” (Thinking) thus again and again. Rama who was under the sway of Cupid, could not conclude (that it was) the moon.

 69. The moon who had scattered its rays on beds of night-lotuses and the faces of the ladies, viz., the quarters, where from darkness was annihilated, shone so gracefully in the sky, as none else than moon could shine.

 70. Seated in the interstices between huge uneven boulders, the darkness whose colour was like that of a water-cloud and which had gone for shelter in the bowers where from the enemies in the form of the moonrays were driven out by the trees, hid itself like one frightened.

अथ नयनमनोहरोऽभिरामः स्मर इव चितभवोऽप्ययमशीलः ।
रघुसुतमनुजो जगाव वाचं सजलघनस्तनयित्नुतुल्यघोषः ॥ ७१ ॥

‘‘पतिवधपरिलुतलोलकेशीनयनजलापहृताञ्जनौष्ठरागः ।
कुरु रिपुवनिता जहीहि शोकं क्व च शरणं जगतां भवान् क्व मोहः ॥ ७२ ॥

अधिगतमहिमा मनुष्यलोके बत सुतरामवसीदति प्रमाथी ।
गजपतिरुरुशं लभृद्वर्मा गुरुरवमज्जति पङ्कभाडू न वा ॥ ७३ ॥

बोद्धव्यं किमिव हि यत् त्वया न बुद्धं कि वा ते निमिषितमप्यबुद्धिपूर्वम् ।
लब्धात्मा तव सुकृतेरनिष्ट शङ्की स्नेहौघो घटयति मां तथापि वक्तुम् ” ॥ ७४ ॥


 71. Now, attractive to the eyes and the mind, handsome, and, though occupying the mind (but) not perverse in nature like Cupid, the younger brother whose voice was comparable to the thunder of a water-cloud, spoke to the descendant of Raghu (these) words :

 72. Make the enemy's wives bereft of (their) waving hair through the slaughter of (their) husbands and get the paint on (their) lips washed off by tears from (their) eyes. Abandon grief. Where are you, the refuge of the worlds, and where is (this) depravity ? (The two are incompatible).

 73. Alas ! one who has attained greatness in this world of human beings and, (then) commits an error, suffers a greater downfall. A huge and mighty elephant whose form is like the summit of a great mountain and who is caught in mud, sinks deeper (but) not so (a log of) wood.

 74. Which thing that is worth knowing is not known to you ? Or, have you even winked thoughtlessly ? still, the flow of affection (in me ), that has its origin in meritorious deeds and that is afraid of evil befalling you, goads me to speak (to you as above)."

सौमित्रेरिति वचनं निशम्य रामो जुम्मावान् भुजयुगलं विभज्य निद्रान् ।
अध्यण्ठाच्छिशयिषया प्रवालतल्पं रक्षायै प्रतिदिशमाविशन् प्लवङ्गान् ॥ ७५ ॥

इति भट्टिकाव्ये सीताभिज्ञानदर्शनं नाम दशमः सर्गः ॥

( प्रसन्नककाण्डे प्रथमः परिच्छेदः)


 75. On hearing this speech of the son of Sumitra, Rama about to sleep, yawning and deploying monkeys in each direction for guarding (the camp), occupied a bed of leaves, with the desire of sleeping separating his pair of arms (one under and one over the head).

Here ends canto X of Bhattikavya named

PERCEIVING THE CREST JEWEL OF SITA

( Part I of Prasanna-kanda )

अथ एकादशः सर्गः

अथाऽस्तमासेदुषि मन्दकान्तौ पुण्यक्षयेणेव निधौ कलानाम् ।
समाललम्बे रिपुमित्रकल्पैः पद्मः प्रहासः कुमुदै विषादः ॥ १ ॥

दूरं समारुह्य विवः पतन्तं भृगोरिवेन्धं विहितोपकारम् ।
बद्धनुरागोऽनुपपात तूर्णं तारगणः सम्भूतशुभ्रकीतिः ॥ २ ॥

क्व ते कटाक्षाः क्व विलासवन्ति प्रोक्तानि वा तानि ममेति मया ।
लङ्गनानामवबोधकाले तुला मनारुह्य गतोऽस्तमिन्द: ॥ ३ ॥


NOW CANTO XI

 1. Now, as the moon, whose lustre was dimmed as though on account of the waning of its religious merit, was about to set, full blooming and gloom were attained (respectively) by the sun lotuses and the moon lotuses (which were) comparable to its enemies and friends.

 2. The hosts of stars, which had fixed (their) love upon the moon, and had acquired clear fame, hastily fell (i.e., set) following it, which after rising for up the sky (the previous night) was (now) falling down (i.e., setting) as if from a precipice (but) after it had conferred obligations (upon them).

 3. Where do I possess those sidelong glances or those graceful utterances ?’ Reflecting thus and having been (proved) incapable of standing comparison (with them), the moon went to set, at the waking time of the ladies of Lanka.

181

मानेन तल्पेष्वयथामुखना मिथ्यप्रसुप्तेर्गमित क्रियामाः।
स्त्री भिनशातिक्रमविह्वलाभिधृष्टेऽपि दोषे पतयोऽनुनीता: ॥ ४ ॥

ईष्र्याविरुग्णाः स्थिरबद्धमूला निरस्त निःशेषशुभप्रताना ।
आप्यायित नेत्रजलप्रसेकैः प्रेमद्रुमाः संरुरुहुः प्रियाणाम् ॥ ५ ॥

ततः = समाशङ्गितविप्रयोगः पुनर्नवीभूत रसोऽवितृऋणः ।
स्मरस्य सन्तं पुनरुक्तभवं नाऽऽवर्तमानस्य विवेव लोकः ॥ ६ ॥

वृत्तौ प्रकाश हृदये कृताय सुखेन सर्वेन्द्रियसंभवेन ।
संकोचमेवाऽसहमानमस्थावशक्तवद् वञ्चितमानि चक्षुः ॥ ७ ॥

पीने भटस्योरसि वीक्ष्य भुग्नस्तनुस्वचः पाणि रुहान् सुमध्या ।
इच्छाविभङ्गाकुलमानसत्वाद् भद्रे नखेभ्यश्च चिरं जुजूरे ॥ ८ ॥


 4. The husbands who, through pride, had turned away their faces in the beds and had passed three parts (of the night) in feigned sleep, were entreated by the wives that were distressed at the dwindling of the night, even though (their) faults had been noticed.

 5. Hurt through jealousy, the lovers' trees in the form of love, whose roots were firmly fixed, but whose auspicious tendrils were cut off without remnant, grew up (when) nourished by the sprinkings of water from the eyes.

 6. Thereafter the unsatiated people who feared separation, and whose addiction (interest) was revived again, did not notice the (oft) occurring recurrence of Cupid who was wandering around.

 7. The ecstacy arising in all the senses having taken its seat in the heart the intolerant eye, regarding itself as deceived, resorted to more contraction, like a weak person.

 8. On seeing her nails that (usually) injured the body reversed on the stout chest of the warrior, the shapely-waisted lady got wild for long (both) with her husband and her nails, her mind being agitated by the defeat of her intention.

स्रस्ताङ्गचेष्टो विनिमीलिताऽक्षः स्वेदाम्बुरोमोसगम्यजीवः ।
अशेषनष्टप्रतिभापट पड़त्वो गाढोपगढो दयिते जनोऽभूत् ॥ ९ ॥

तमः प्रसुप्तं मरणं सुखं नु मूच्छं नु माया नु मनोभवस्य ।
किं तत् कथं वेत्युपलब्धसंज्ञा विकल्पयन्तोऽपि न संप्रतीयुः ॥ १० ॥

वक्षः स्तनाभ्यां मुखमाननेन गात्राणि गात्रै र्घटयन्नमम्बम् ।
स्मराऽतुरो नैव तुतोष लोकः पर्याप्तता प्रेम्णि कुतो विरुद्धा ॥ ११ ॥

स्रस्ताङ्गयष्टिः परिरभ्यमाणा संदृश्यमानाप्युपसंहृताक्षी ।
अनढमनाशय नवोढा परोपकारं करसैव तस्थौ ॥ १२ ॥

आलिङ्गितायाः सहता त्रपावांस्त्रासाभिलाषानुगतो रतादौ ।
विश्वसिताया रमणेन वध्व विमर्व रस्यो मदनो बभूव ॥ १३ ॥


 9. Tightly embraced by the lovers, the womenfolk were rendered as ones who had lost the activity of (their) limbs, closed their eyes, had life inferable only from the rise of sweat and horripilation, and had their skill of genius totally lost.

 10. ‘(Was it) indeed a blacking out, or sleep, or death, or ecstacy, or unconsciousness, or a jugglery of Cupid ?’’ Thus conjecturing variously after regaining consciousness, as to what and how (it was), they did not identify (it) all the same.

 11. Rubbing hard the chest with the breasts, the mouth with face, limbs with limbs, people afflicted with Cupid (love) were not at all satiated. Whence (can there be) the incompatible satiation in love ?

 12. The newly-married bride who had let lose (her) slender frame of body, who, though (she was) being closely observed, had closed her eyes and bore no pride, sat on the bed like one whose only interest was (in) obliging the other.

 13. Cupid was bashful in the case of the bride (who was suddenly embraced, followed by fear and longing at the beginning of the intercourse (and subsequently) pleasurable on account of crushing, being reassured by the lover.

समोन्मुखेनाऽऽच्छुरिता प्रियेण दत्तेऽथ काचित् पुलकेन भेदे ।
अन्तःप्रकोपापगमाद विलोला वशीकृता । केवलविक्रमेण ॥ १४ ॥

गुरुर्बधाना परुषत्वमस्या कान्ताऽपि कान्तेडुकराभिमृष्टा ।
प्रलक्षिता चन्द्र शिलेव तूर्ण क्षोभात् स्रवत्स्वेदजला बभूव ॥ १५ ॥

शशाना थापगमेन धूम्रां मूच्छपरीतमिव निविवेकाम् ।
तत: सखीव प्रथितानुरागा प्राबोधयद् द्यां मधुराऽरुणश्रीः ॥ १६ ॥

अवीततृष्णोऽथ परस्परेण क्षणदिव।ऽऽखत निश शवस सनः ।
दुःखेन लोकः परवानिवाऽगात् समुत्सुक: स्वप्ननिकेतनेभ्यः ॥ १७ ॥

अधत्थितालिङ्गितसन्निमग्नो रुद्धः पुनयन् गमनेऽनभीप्सुः ।
व्याजेन निर्याय पुननिवृत्तस्त्यक्तान्यकायं: स्थित एव कश्चित् ॥ १८ ॥


 14. Then, tenderly scratched by her lover who was favourable to reconciliation, a certain lady who was fully relaxed on account of the departure of internal anger, was won over through sheer force, her secret (longing) being given out by horripilation.

 15. Bold and harbouring harshness, though charming another one caressed by the (ray-like) hands of her moon-like lover, (getting) quickly overjoyed, was, through excitement, dripping with perspiration like a moon-stone.

 16. Then the sweet lustre of the morning twilight which had exhibited her redness (love), awakened, like a female friend , the sky (which was) gloomy on the departure of her lord, the Moon, and was void of discrimination as though enveloped in a swoon.

 17. Then the couple whose desire was not exhausted by one another, to whom the end of the night had arrived as if in a moment, came out of the sleeping chambers (but still) full of longing, as though under the sway of somebody else.

 18. Half arisen, (but) embraced and (then) sunk down, restricted again when about to go, (but) not desirous of going,

तालेन - सहपादितसाम्यशोभ च शभवधन स्वरबद्धरागम् ।
पवैर्गतार्थं नृपमन्दिरेषु प्रातर्जगुर्मङ्गलवत् तरुण्यः ॥ १९ ॥

दुरुत्तरे प इवाऽन्धकारे मग्नं जगत् सन्ततरश्मि रज्जुः ।
प्रनष्टसूतप्रविभागमुद्यम् प्रत्युज्जहारेव ततो विवस्वान् ॥ २० ॥

पीतौष्ठरागणि हृताञ्जनानि भास्वन्ति लोलैरलकैर्मुखानि ।
प्रातः कृतार्थानि यथा विरेजुस्तथा न पूर्वेद्युरलङ्कृतनि ॥ २१ ॥

प्रजग राताम्रविलोचनान्ता निरञ्जनालक्तकपत्रलेखाः ।
तुल्या इवाऽऽसन् परिखेवतन्व्यो बासच्युतः सेवितमन्मथाभिः ॥ २२ ॥


a certain (lover) returned under (some) pretext after having gone and abandoned all other work, and just stayed on.

 19. At daybreak, in the royal palaces, young ladies sang an (auspicious) song in which the charm of uniformity was achieved with beats (keeping time), the concentration was excellent, the rage produced by (appropriate) notes and the sense was conveyed by words.

 20. The rising sun which had spread the ropes of rays, pulled out the world that had sunk down into the mud-like darkness that was hard to emerge out from and had lost the distinctness of (its) forms.

 21. The shining faces wherefrom the paint on the lips had been licked off and the collyrium (from the eyes) had come off (but only after they) had fulfilled their purpose, looked so brilliant in the early morning, (as though) they had never been embellished so the previous day.

 22. The women that were deprived of the company (of their husbands), the corners of whose eyes were reddish through wakefulness and who did not have (any more) collyrium and lac-painting of leaves and who were ematiated by excessive worry (fatigue), were comparable to those who had enjoyed love.

आबद्धनेत्राञ्जनपङ्कलेशस्ताम्बूलरागं बहुलं दधानः ।
चकार कान्तोऽप्यधरोऽङ्गानां सहोषितानां पतिभिर्लघुत्वम् ॥ २३ ॥

चक्षुषि कान्तान्यपि सञ्जनानि ताम्बूल रक्तं च सरागमोष्ठम् ।
कुर्वन् सवसं च सुगन्धि वचनं चक्रे जन: केवलपक्षपातम् ॥ २४ ॥

क्षतैरसंचेतितदन्तलब्धेः संभोगकालेऽवगतैः प्रभाते ।
अश हृताऽन्योन्यकृतं व्यलीकं वियोग बह्योऽपि जनोऽतिरागात् ॥ २५ ॥

नेत्रेषुभिः संयुतपत्र पत्रैः कर्णातकृष्टंरुरुकेशशूलाः।
स्तनोरुचक्रास्ततकर्णाशः स्त्रीयोधमुख्या जयिनो विचेरुः ॥ २६ ॥

पयोधरांश्चन्वपङ्कदिग्धान् वासांसि चाऽमृष्टमृजानि दृष्ट्वा ।
स्त्रीणां सपत्न्यो जहृषुः प्रभाते मन्दायमानानुशयं मनोभिः ॥ २७ ॥


 23. Bearing the ample redness of the betel roll, the attractive lower lip to which a bit of wet collyrium from the eyes had got stuck brought lowliness to the ladies who had stayed in the company of their husbands

 24. (In) making even their charming eyes have collyrium, their (already) colourful lip reddened with betel roll and their fragrant mouth have scent, mere partiality was practised by the womenfolk.

 25. On account of the scars that were unknowingly received from the teeth at the time of intercourse and detected in the morning, even the couple that was without separation, suspected, through excessive love, a fraud practised by each upon the other.

 26. The chief warriors , in the form of ladies who bore spears in the form of (their) long hair, huge discs of breasts, and wide nooses of ears, moved about winning victory with the arrows of eyes to which feathers of eyelashes were fixed and which were stretched (right) up to the tips of their ears.

 27. On observing the ladies' breasts besmeared with sandal paste and (their) garments having their cleanness unsullied, (their) co-wives rejoiced in their minds wherefrom deep hatred was softening down.

स्मरातुरे चेतसि लब्धजन्मा रराज लोलोऽपि गुणापहार्यः ।
कुतूहलान्नेत्रगवाक्षसंस्थः पश्यनि वाऽन्योन्यमुखानि रागः ॥ २८ ॥

गतेऽतिभूमि प्रणये प्रयुक्तानबुद्धिपूर्वं परिलप्तसंज्ञः ।
अस्मानुभूतानपि नोपचरन् स्मरातुरः संस्मरति स्म लोकः ॥ २९ ॥

वस्त्रैरनत्युल्बणम्यवर्णा विलेपनं सौरभलक्षणीयैः।
अस्यैश्च लोकः परितोषकान्तंरसूचयल्लब्धपदं रहस्यम् ॥ ३० ॥

प्रातस्तरां चन्दनलिप्तगात्रः प्रच्छाद्य हस्तै रधरान् वदन्त:।
शाम्यनिमेषाः सुतरां युवानः प्रकाशयन्ति स्म निगूहनीयम् ॥ ३१ ॥

‘साम्नैव लोके विजितेऽपि वामे किमुद्यतं धूधनुरप्रसह्यम् ।
हन्तुं क्षमो वा वव लोचनेषुदग्धो विषेणेव किमञ्जनेन ॥ ३२ ॥


 28. Though fickle and removable by (the opposite ) quality, the passion that had taken (its) birth in the mind agitated by Cupid and was seated through curiosity in the windows in the form of eyes as though looking at each others' faces, shone (brightly).

 29 . Love having reached its utmost height (culmination) a couple whose awareness had disappeared and was agitated by Cupid did not remember the actions that were committed unknowingly though they were experienced by their own selves.

 30. The couple indicated the secret that had (left) its marks by means of the garments that did not bear bright attractive hues, the unguents (that were) detectable only through fragrance and faces that beamed with satisfaction.

 31. In the morning, speaking after covering (their) lower lips with (their) palms and suppressing their winks, young men whose limbs were besmeared with sandal paste, revealed more openly what was to be concealed.

 32. While a person is vanquished even by mere concilia tion, Oh adverse one, why is this unbearable bow raised ? Or, say why is the arrow of the eye, which is (by itself) capable of killing, besmeared with the poison-like collyrium ?

दन्तच्छदे प्रज्वलिताग्निकल्पे ताम्बूलरागस्तृणभारतुल्यः।
यस्तः किमित्यूचुरुपेतभावा गोष्ठीषु नारीस्तरुणीर्जुनः ॥ ३३ ॥

सुखावगाहानि युतानि लक्ष्म्या शुचीनि सन्तापहरण्युरूणि ।
प्रबुद्धनारीमुखपङ्कजानि प्रात: सरांसीव गृहणि रेजुः ॥ ३४ ॥

संमृष्टसिक्ताचतचारुपुष्पैर् आमोदवदद्रव्यसुगन्धभागः ।
लक्ष्मीविजिग्ये भवनैः सभृङ्गः सेव्यस्य देवैरपि नन्दनस्य ॥ ३५ ॥

अक्ष्णोः पतन् नीलसरोजलोभाद् भृङ्गः करेणाऽल्पधिया निरस्तः ।
बवंश ताम्रास्बुरुहाभिसन्धिस्तृष्णातुरः पाणितलेऽपि धृष्णुः ॥ ३६ ॥

विलोलतां चक्षुषि हस्तवेपथु ध्रुवो विभङ्ग स्तनयुग्मवल्गितम् ।
विभूषणानां वणितं च षट् पवो गुरुर्यथा नृत्यविधौ समादधे ॥ ३७ ॥


 33. On the lip, comparable to fire, why is there the red dye of the betel-roll, comparable to a bundle of grass ?” Thus did the young men , in whom love had advanced, address the young damsels.

 34. Pleasurable to enter into, possessed of riches, clean, removers of heat and spacious, the houses wherein had bloomed the lotuses in the form of the faces of the ladies glittered in the morning like lakes (pleasurable to a dip, clear, removers of heat, vast and having blooming lotuses).

 35. By the mansions that were swept, sprinkled and decorated with beautiful flowers, whose parts were scented with materials bearing sweet fragrance and (that were) possessed of bees, was vanquished the splendour of even the Nandanavana (that was) enjoyable even to the gods.

 36. Attacking the eyes through a craving for the blue lotus and warded off with her hand by (a lady) of low intellect, the daring bee, distressed by thirst and under the wrong impression that (the hand was) a red lotus, stung the palm of the hand too.

 37. Like an instructor in the practice of dance, the bee

अथाऽनुकूलान् कुलधर्म सम्पदो विधाय वेशान् सुबिवः पुरीजनः।
प्रबोधकाले शतमन्युविद्विषः प्रचक्रमे राजनिकेतनं प्रति ॥ ३८ ॥

शैलेन्द्रद्युम्नभ्य इव प्रवृत्ता वेगाज्जलौघाः पुरमन्दिरेभ्यः।
अपूयं रथ्याः सरितो जनौघा राजाङ्गनाम्भोधिमपूरयन्त ॥ ३९ ॥

प्रबोधकालात् त्रिदशेन्द्रशत्रोः प्रगध्वं शोषं परिशुष्यमाणाः ।
हीना महान्तश्च समत्वमीयुद्भःस्थैरवज्ञाप रुषाक्षिवृष्टः ॥ ४० ॥

गुरूरुचवस्करकर्णजिवै रवज्ञयाऽऽग्राङ्गुलिसंगृहीतं :
रक्षांस्यमायासहृतरुपास्थुः कपोलली नालिकुलैर्गजेन्द्रेः ॥ ४१ ॥

निकृत्तमत्तद्विपकुम्भमांसैः सम्पृक्तमुक्तं हीयोऽग्रपादैः।
आनिन्यिरे ओणिकुतस्तथाऽऽन्यं: परस्परं बालधिसनिबद्धाः ॥ ४२ ॥


set tremulousness in the eyes, tremor in the hands, knitting in the eyebrows and jingling in the ornaments.

 38. Thereafter, having put on an attire befitting their families, offices and riches, the citizens to whom (every) day was auspicious, walked at the awakening time, towards the royal palace of the enemy of Indra.

 39. Like water-streams flowing speedily from the summits of a huge mountain, streams of people proceeding from the city mansions, filled up the ocean in the form of the royal courtyard, after having flooded the rivers in the form of streets.

 40. (Even) before the awakening time of the enemy of the lord of gods, the small and the great looked upon by the door keepers with eyes harsh in disrespect, attained equality, being parched (while) just standing (waiting to enter)

 41. Demons waited with excellent elephants whose wide and huge trunk sears and tongues were waving, elephants which were controlled contemptfully with the small of the finger, which were fetched effortlessly and on whose temples rested swarms of bees.

 42. By (some) others were brought lions that were arranged into rows and tied to one another with (their own) tails,

उपेक्षिता देवगणैस्त्रसम्नि निशाचरैर्वांतभयं निकृत्ताः ।
तस्मिन्नदृश्यन्त सुरद्रुमाणां सजालपुष्पस्तबकाः प्रकीर्णाः ॥ ४३ ॥

निराकरिष्णुद्वजकुञ्जराणां तृणीकृताशेषगुणोऽतिमोहात् ।
पापाशयानभ्यवयार्थमार्धेत प्राग्ब्रह्मरक्षःप्रवरान् दशास्यः ॥ ४४ ॥

मायाविभिस्त्रासकरेर्जनानामाप्तेरुपादानपरैरुपेतः ।
सतां विघातैकरसैरविक्षत सदः परिक्षोभितभूमिभागम् ॥ ४५ ॥

 विद्युतनिशितशस्त्रे स्तघृतं यातुधानै-
  रुरुजठरमुखीभि: सङ्कुलं राक्षसीभिः ।

 श्वगणिशतविकीर्ण वागुरावन्मृगीभि-
  र्बनमिव सभयाभिर्देवबन्दीभिरासीत् ॥ ४६ ॥


(and which were distinguished) by their paws that had torn off flesh from the temples of elephants in heat and (hence) had pearls stuck in them.

 43. Unheeded by the fearing hosts of gods (and) plucked by the demons whose fear was gone, the bunches of flowers, along with the buds of divine trees, were seen therein.

 44. Ravana, who, desirous of subduing them, trified with one and all of their virtues, worshipped first, for the sake of prosperity, the best of brahmin-demons whose intentions were sinful.

 45. Accompanied by friends who possessed magical powers that aroused fear in people and whose only interest was the destruction of the good, he entered the assembly wherein a part of the ground was shaken.

 46. Occupied by demons who wielded sharp weapons, crowded with demonesses whose bellies and mouths were huge, the assembly, on account of the terror-stricken captive goddesses, was like a forest strewn with hundreds of hunters and interspersed with female deer (caught) in nets.

जलद इव तडित्वान् प्राज्यरत्नप्रभाभिः
 प्रतिककुभमुदस्थन् निस्वनं धीरमन्द्रम् ।

शिखरमिव “ सुमेरोरासनं हैममुच्चै
 विविधमणिविचित्रं प्रोन्नतं सोऽध्यतिष्ठत् ॥ ४७ ॥

इति भट्टिकाव्ये प्रभातवर्णनं नामैकादशः सर्गः ॥

( प्रसन्नकाण्डे द्वितीयः परिच्छेदः । )


 47. By the lustre of his copious jewels resembling a cloud harbouring the lightning, projecting a deep and low peal in every direction, he ascended a lofty golden throne, variegated with numerous jewels and resembling the summit of the Sumeru mountain.

Here ends canto XI of Bhattikavya named

DESCRIPTION OF THE DAWN

( Pt. II of Prasanna-lkanda )

अथ द्वादशः सर्गः

ततो विनिर्दे कृतदेवताऽचं दृष्टचैव चित्तप्रशमं किरन्तम् ।
श्राविष्कृताङ्गप्रतिकर्मरम्यं विभीषणं वाचमुवाच । माता ॥ १ ॥

"प्रबाधमानस्य जगति धीमन् ! स्वं सोदरस्याऽतिमदोद्धतस्य ।
आनन्वनो नाकसदां प्रशान्ति तूर्ण विषस्यऽमृतवत् कुरुष्व ॥ २ ॥

कुर्यास्तथा येन जहाति सीतां विषावनीहपरीतमूर्जितम् ।
स्थित क्षितौ शान्तशिखाप्रतानां तारामिव त्रासकरं जनस्य ॥ ३ ॥

यावन्न संस्रसितदेवसंघः पिण्डो विषस्येव हरेण भीष्मः ।
संग्रस्यतेऽसौ पुरुषाधिपेन व्रतं कुलानन्द ! यतस्व तावत् ॥ ४ ॥


NOW CANTO XII

 1. Then to Vibhisana whose sleep was over, who had offered worship to the deity, who bestowed mental quietude by a mere glance and who was attractive on account of the visible embellishment of (his) body, (his) mother spoke (these) words.

 2. ‘‘Oh intelligent one, you, delightful to the gods, bring about mental quietude to your co-outerine brother, who is greatly tornmenting the worlds and is haughty with excessive arrogance, just as nectar allays poison.

 3. You may so arrange that he would give back Sita whose body is enveloped in the mist of grief, (who is) seated on the ground, whose long stretch of hair is dull and who instills fear in the people like a meteor enveloped in the mist of poison, which has fallen on the earth with its blaze of fire extinguished.

 4. Oh joy of (Our) family! exert (yourself) before (Ravana) who has greatly terrified the hosts of gods, who is

192

हता जनस्थानसब निकायाःकृता जितोत्खातभटबुसा पूः ।
सदांसि दग्धनि विधेयमस्मिन् यद् बन्धुना तद् घटयस्व तस्मिन्” ॥ ५ ॥

चिकीषिते पूर्वतरं स तस्मिन् क्षेमंकरेऽथं मुहुरीयमाणः ।
मात्राऽऽतिमात्नं शुभयैव बुद्धघा चिरं सुधीरभ्यधिकं समाधात् ॥ ६ ॥

दौवारिकाभ्याहतशक्रसृतं सोपायनोपस्थितलोकपालम ।
साशङ्भीष्माप्तविशन्निशाटं द्वारं ययौ रावणमन्दिरस्य ॥ ७ ॥

दूरात् प्रतीहारनतः स वार्ता पृच्छन्ननावेदित संप्रविष्टः।
सगौरवं दत्तपथो निशार्दूरेक्षिष्ट शैलाग्रमिवेन्द्रशत्रुम् ॥ ८ ॥


diresome like a lump of poison, and is not annihilated by the lord of men, just as the terrific block of poison which was swallowed by Hara (Siva).

 5. Hosts (of demons) residing in the Janasthana are slain, the capital is made to have its warriors vanquished, trees uprooted, and houses burnt ; accomplish what ought to be done by a brother in this (calamity or position)."

 6. Being (thus ) repeatedly urged with a certainly well-meaning intention by his mother for the beneficient purpose which was already desired (by him ) to be accomplished, that well-meaning Vibhisana pondered (still) more, for a long time.

 7. He went to the door of Ravana's palace where the messengers of Indra were beaten up by the door-keepers, where the Lokapalas had arrived with presents, and wherein were entering the fear-entertaining, terrific demon brethren.

 8. Asking for news, (Vibhisana) who was saluted from a distance by the doorkeepers, who was escorted without being announced and for whom a way was made respectfully by the demons, saw the enemy of Indra (Ravana) like a mountain summit.

Bhatti-13

कृशानुवर्मण्यधिरूढमुच्चैः सिंहासने । संक्षयमेघभीमम् ।
निसर्गतीक्ष्णं नयनस्फुलिङ्गं युगान्तवद्वैरिव धम राशिम् ॥ ९ ॥

प्रीत्याऽपि दत्तेक्षणसन्निपातं भयं भुजङ्गाधिपवद् दधानम् ।
तमःसमूहाकृतिमप्यशेषानूर्जा जयन्तं प्रथितप्रकाशान् ॥ १० ॥

तं रत्नवायं जितमृत्युलोका रात्रिञ्चराः कान्तिमृतोऽन्वसर्पन् ।
प्रमुक्तमुक्ताफलमम्बुवाहं संजाततृष्णा इव देवमुख्याः ॥ ११ ॥

स किङ्करैः कल्पितमिङ्गितलैः सम्बाधक पूर्व समागतानाम् ।
सिहासनोपाधितचारुबाहुरध्यास्त पीठं विहितप्रणामः ॥ १२ ॥

ततो दशास्यः क्षुभिताहिकल्पं दीप्राङ्गुलीयोपलमूढरस्नम् ।
अनेकचञ्चनखकान्तिजिहं प्रसार्य पण समित बभाषे ॥ १३ ॥


 9. -seated on a lofty throne lustrous like the fire, terrific like the clouds of destruction, stern by nature, having spark-like eyes, a mass of smoke, as it were, of the (all-destructive) fire at the end of an aeon,

 10. -instilling fear like the lord of serpents even (if) (his) multitudinous eyes were east out of love, and subduing with (his) radiance one and all of those that emanated light though himself having a form resembling a mass of darkness.

 11. The demons, who had conquered the mortal world who were bearing lustre and in whom a thirst (for jewels) has arisen, approached him, the distributor of gems, just as the chiefs of gods that have conquered the world of death and in whom thirst is aroused at the approach of the cloud which showers pearls.

 12. (Vibhisapa) who had made (his) salutations and who rested his charming arm on the throne, sat on a seat fetched by servants conversant with (Ravana's) intention, causing the earlier visitors to shrink (back).

 13. Then, Ravana, having stretched out (his) palm that resembled an enraged cobra, the gem in the ring on which was

"शक्तैः सुवद्भिः परिदृष्टकार्येराम्नातिभिर्नातिषु बुद्धि मद्भिः ।
युष्मद्विधैः सार्धमुपायविद्भिः सिध्यन्ति कार्याणि सुमन्त्रितानि ॥ १४ ॥

उपेक्षिते वालिखरादिनाशे दग्धे पुरेऽक्षे निहते स-भृत्ये ।
संन्ये द्विषां सागरमुतितीर्षावनन्तरं बूत यदन्न युक्तम् ॥ १५ ॥

भुजांसवक्षःस्थलकार्मुकमन् गदाश्च शूलानि च यातुधानाः ।
परामृशन्तः प्रथिताभिमानाः प्रोचुः प्रहस्तप्रमुख दशास्यम् ॥ १६ ॥

‘‘प्रखण्डयमानं परिखण्डच शतं त्वं पण्डितंमन्यमुदीर्ण दण्डः ।
नराभियोगं नूभुजां प्रधान ! मनोन्मुखः कि नयसे गुरुत्वम् ॥ १७ ॥


shining and which bore jewels and which had tongues in the form of sparkling beams from his numerous nails, addressed the assembly.

 14. ‘‘Undertakings which are well deliberated with capable and intelligent friends like you, who have seen action, studied political sciences and are conversant with the (four-fold) remedies, (are bound to) succeed.

 15. ‘‘The destruction of Vali, Khara and others having been disregarded, the city being burnt, Aksa being killed along with his attendants and the army of the enemy being desirous of crossing the ocean, say what should be done here (under such circumstances).

 16. (Respectfully) touching (their) arms,shoulders,broad chests, bows, swords, maces and spikes, the demons , whose pride was well known and whose chief was Prahasta, said to Ravana :

 17. Oh Chief of cannibals ! Having totally broken down Indra whose pride was industructible and who vainly regarded himself intelligent, why do you, whose might is enhanced and who are inclined to (take) counsel, raise to importance the conflict with a man ?

निर्यत्स्फुलिङ्गाकुलधूमराश किं ब्रूहि भूमौ पिनाम भानुम् ।
आ दन्तनिपीडितपीतमिन्द्रे ष्ठीवाम शुष्केझुलतास्थिकल्पम् ॥ १८ ॥

सराघवः कि बत वानरैस्तैर् ये: प्रातराशोऽपि न कस्यचिन्नः ।
सस्थाणुकैलासधराऽभिधत्स्व, कि द्यौरधोऽस्तु क्षितिरन्तरिक्षे ॥ १९ ॥

चापल्ययुक्तस्य हरेः कृशानुः समेधितो बालधिभाक् त्वदीयैः।
शस्त्रेण वध्यस्य गलन्नधाक्ष राजन् ! प्रमादेन निजेन लम् ॥ २० ॥

अथाऽञ्चितोरस्कसवीर्णद ष्टि : कृत्वा विवक्षाप्रवणं शरीरम् ।
विवृतपाणिविहितोत्तरार्धे विभीषणोऽभाषत यातुधानान् ॥ २१ ॥

"युद्धाय राज्ञा सुभृतं भवद्भिः संभावनायाः सदृशं यदुक्तम् ॥
तत प्राणपण्यं वंचनीयमेव, प्रज्ञा तु मन्त्रेऽधिकृता न शौर्यम् ॥ २२ ॥


 18. Say, shall we powder on the ground the sun from whom will shoot out a mass of smoke mingled with spark ? Ah ! or shall we spit out, like dry bagasse of sugarcane the moon sucked up, after being completely squeezed with our teeth ?

 19 . Alas, what with those monkeys (coming here), along with the two Raghu princes with whom even the breakfast of any one of us (will not be provided for) ? Oh holder of the Kailasa together with Siva, say, if the heaven should be placed) underneath and the earth up in the sky !

 20. Oh King, (it was only) the fire enkindled by your own (men) and resting (burning) on the tail of the monkey which was full of rashness and deserved to be killed with a weapon , falling off, that burnt down Lanka --(all) through (our) own mistake."

 21. Now, having rendered his body (posture) suitable to his desire to speak, Vibhisapa, whose chest was bedecked, sight fixed and right-hand stretched out, spoke to the demons, so as to convey a magnificent counsel.

 22. "Whatever , worthy of ( your ) prestige, has been spoken by you, who have been well maintained by the King for

यवपि यत्नादृतमन्त्रवृत्तिर्वमयति न राभियोगः ।
वशीकृतेन्द्रस्य कृतोत्तरोऽस्मिन् विध्वंसिताशेषपुरो हनूमान् ॥ २३ ॥

अग्निः प्रमादेन ददाह लङ्कां वध्यस्य देहे स्वयमेधितश्चेत् ।
विमृश्य तद् देवधियऽभिधत ब्रह्मास्त्रबधोऽपि यदि प्रमादः ॥ २४ ॥

जगम्यमेया भूतभावभाञ्जि जिताभिमनश्च जना विचित्राः ।
कार्यं तु यत्नं कुरुत प्रकृष्टं मा नीतिगर्भान् सुधियोऽवमन्ध्वम् ॥ २५ ॥

वृद्धिक्षयस्थानगतमजनं वत जिगीष प्रसमीक्षमाणः ।
घटेत सन्ध्याबिषु यो गुणेषु लक्ष्मीनं तं मुञ्चति चञ्चलाऽपि ॥ २६ ॥


the sake of war, ought necessarily to be said by those whose life is (their) stake (or price). In (political) counsel, however, discretion is authorised, not bravery.

 23. In respect of what (you said), A conflict with a man wherein a recourse to counsel has been respectfully and industriously taken by one (Ravana) who brought Indra under control, attains importance,' Hanuman who devastated the whole city has already made the reply.

 24. ‘If fire enkindled by ourselves on the body of one who deserved to be killed, burnt out Lanka by mistake, then say, after considering well with a divine intellect, whether noosing him with the missile of Brahma was also a mistake.

 25. The worlds contain diverse temperaments and various types of people who have vanquished ego. You may undertake the utmost effort in (your) task; but do not disregard those of good intellect who are saturated with political strategy.

 26. ‘(The Goddess of ) wealth, though fickle, does not abandon (a king) who desires victory, who has been incessantly and properly watching the tendency (of the enemy) obtained in prosperity, decline and stability, and strives along the right course of action such as peace etc.

उपेक्षणीयंव परस्य वृद्धिः प्रनष्टनीतेरजितेन्द्रियस्य ।
महावियुक्तस्य विरागहेतुः समूलघातं विनिहन्ति याऽऽन्ते ॥ २७ ॥

जनानुरागेण युतोऽवसाव: फलानुबन्धः सुधियाऽऽत्मनोऽपि ।
उपेक्षणीयोऽयमगम्य सन्ध कामाविषड्वर्गजिताधिपेन ॥ २८ ॥

यदा विगृह्णन् न च सन्दधानो वृद्धि क्षयं चाऽनुगुणं प्रपश्येत् ।
ग्रासीत राजाऽऽवसरप्रतीक्षस्तदा प्रयासं वितथं न कुर्यात् ॥ २९ ॥

सन्धौ स्थितो वा जनयेत् स्ववृद्धि हैन्यात् परं वोपनिषत्प्रयोगैः ।
आश्रावयेबस्य जनं परैर्वा विप्राह्य कुर्याबवहीनसन्धिम् ॥ ३० ॥

सन्वशतस्नेहगुणः स्वशब्रून् विद्वेषयन् मण्डलमस्य भिन्द्यात् ।
इत्येवमादि प्रविधाय सन्धिबृद्धे विधेयोऽधिरामाभ्युपायः ॥ ३१ ॥


 27. Of an enemy who has lost his morals, has not subdued his senses and is possessed of vanity and other (vices), prosperity which is the cause of disaffection and is therefore, destructive in the end, even as to cause annihilation along with the roots, ought certainly to be disregarded.

 28 . By a king whose understanding is good and who has subdued the group of six defects, such as desire and others, ought, after having contracted a treaty, to be disregarded even one's decline which is accompanied by the affection of the people and has fruit as its result (or aim).

 29. And when a warring king who seeks peace, does not perceive commensurate gain or loss, then, he should keep waiting for a ( suitable ) opportunity ( and ) should not undertake vain efforts.

 30. Abiding by peace (terms) he should either produce his own gain, or kill the enemy by use of secret actions, or allure away his people or make him discard peace, after setting him at war with others.

 31. ‘Causing his enemies to hate (one another), he who has exhibited the quality of love, should break up his

मत्वा सहिष्णूनपरोपजय्यान् स्वकानधिष्ठाय जलान्तदुर्गान् ।
द्रुमाद्रिदुर्लङ्घजलाप्रधृष्यान् वर्धेत राजा रिपुविग्रहेण ॥ ३२ ॥

शक्नोति यो न द्विषतोऽभिहन्तुं विहन्यते नाऽप्यबलद्विषभिः ।
स श्वावराहं कलहं विदध्य।दासीत बुर्गाबि विवर्धयंश्च ॥ ३३ ॥

प्रयाणमात्रेण परे प्रसाध्ये वर्तेत यानेन कृताभिरक्षः ।
अशक्नुवन् कर्तु मरेविघातं स्वकर्मरक्षां च परं श्रयेत ॥ ३४ ॥

एकेन सन्धिः कलहोऽपरेण कार्योऽभितो वा प्रसमीक्ष्य वृद्धिम् ।
एवं प्रयुञ्जीत जिगीषुरेता नीतोविजानन्नहितामसारम् ॥ ३५ ॥


( enemy's) circle of allies. Having manoeuvred this and such other things , should be contracted peace, which is the means of prosperity.

 32. Having honoured one's own forbearing men who are not secretly negotiable by the enemies and having resorted to fortresses (situated) near (or in) water-reservoirs and unassailable on account of woods, mountains and water hard to cross, a king should prosper by a war with the enemy.

 33. The king who can neither kill the enemies nor is also invaded by the powerless enemies, should instigate (among enemies) a conflictlike that of a dog and a boar, and wait strengthening forts and other (means).

 34. If the enemy be vanquishable merely by marching against him, (the king) should, after having made security arrange ments, march forward. But, (if ) unable to effect the destruction of the enemy and the protection of ones self, (he) should seek protection from another.

 35. Or, having fully well perceived all round gain, peace should be made with one and conflict with another. Thus should (a king) , desirous of victory and well aware of the enemy's and his own prowess, adopt these stratagems .

स्वया तु लोके जनितो विरागः प्रकोपितं मण्डलमिन्द्रमुख्यम् ।
रामे तु राजन् ! विपरीतमेतत् पश्यामि तेनाभ्यधिकं विपक्षम् ॥ ३६ ॥

एकेन वाली निहतः शरेण सुहृत्तमस्ते, रचितश्च राजा ।
यदैव सुग्रीवकपिः परेण, तदेव कार्यं भवतो विनष्टम् ॥ ३७ ॥

प्राकरमात्रावरणः प्रभावः खरादिभिय निहतं स्तवाऽभूत् ।
लङ्काप्रदाहाक्षवध भङ्गः क्लाम्यत्यसावप्यधुनाऽऽतिमात्रम् ॥ ३८ ॥

षड्वर्गवश्य: परिमूढबन्धुरुच्छिन्नमित्रो विगुणैरुपेतः।
मा पाबयुद्ध द्विरवेन कार्यक्रम क्षितीन्द्रं प्रणतोपभोग्यम् ॥ ३९ ॥

रामोऽपि दाराहरणेन तप्तो, वयं हतंबंधुभिरात्मतुल्यैः ।
तप्तस्य तप्तेन यथाऽऽयसो नः सन्धिः परेणाऽस्तु विमुञ्च सीताम् ॥ ४० ॥


 36. However, disaffection has been created in the world by you ; the circle (of kings) led by Indra has been angered; but with Rama, Oh King, this is (just) the opposite ; on that account I apprehend the adversary as superior.

 37. Just when your best friend Vali was killed with one arrow and the monkey Sugriva was installed (as) the king exactly then, the cause of your majesty was totally lost.

 38. “On account of Khara and others being slain, even that prowess of yours which was confined only to the ramparts as its fencing, now wanes excessively on account of the burning of Lanka, the slaying of Aksa and the devastation of trees.

 39. You, who are under the sway of the six vices, whose well-wishers are extremely foolish and who are riddled with vicious people, shall not undertake a fight on foot with an elephant. Bow down to that King (Rama), useworthy to those who bow (before him).

 40. "Rama too is enraged by the abduction of (his) wife ; we (are grieved) by the killing of kinsmen who were as good as ourselves. Like the welding of heated iron with heated iron, let us have peace with the enemy; release Sita.

सन्धक्षितं मण्डलचण्डवतं रमर्षतीक्ष्णं क्षितिपालतेजः ।
सामाम्भसा शान्तिमुपैतु राजन् ! प्रसीदजोखम सबन्धुभूत्याः ॥ ४१ ॥

अपक्यकुम्भाविव मद्भाजौ राजन्नियातां मरणं समानौ ।
बीयं स्थित: किन्तु कृतानुरागो रामो भवांश्चोत्तमभूरिवैरो ॥ ४२ ॥

दण्डेन कोशेन च मन्यसे चेत् प्रकृष्टमात्मानमरेस्तथापि ।
रिक्तस्य पूर्णेन वृथा विनाशः पूर्णस्य भद्रं बहु हीयते तु ॥ ४३ ॥

क्लिष्ट स्म भृत्यः परिमृग्यसम्पन् सानी यतेताऽपि ससंशयेऽर्थे ।
सन्देहमारोहति यः कृतार्थो नूनं रत तस्य करोति न श्रीः ॥ ४४ ॥

शक्यास्यदोषाणि महाफलानि समारभेतोपनयन् समाप्तिम् ।
कर्माणि राजा विहितानुरागो विपर्यये स्याद् वितथः प्रयासः ॥ ४५ ॥


 41 . ‘Let the king (Rama's) lustre, inflammed by the violent winds of his circle (of allies) and severe on account of his wrath, attain coolness by the water of peace! Be pleased, Oh King; let us live along with (our) kinsmen and dependents.

 42. Like two unbaked jars that suffer a breakage, Oh King, two equals would attain death (if they fight each other) Rama, however, has abided by valour and has aroused affection (among his allies); (on the other hand), you have the best and very many (for your) enemies.

 43. "If you regard yourself as superior to the enemy on account of (your) army and treasury, even then the destruction of the empty (Rama) by (you) who are full is futile; but much (more) would be lost in the destruction of (one like you who is full.

 44. "One, for whom wealth has to be sought after and one who has highly troubled himself and his servants (for that purpose), may try even for a dubious purpose. But the Goddess of Wealth does not entertain love for him who has fulfilled his objectives (and still) embarks on doubt(ful tasks).

 45. "A king who has induced affection may undertake possible and flawless actions which bear high fruits (for) bringing

जेतुं न शक्यो नृपतिः सुनीतिदंषः क्षयादिः कलहे ध्रुवश्च ।
फलं न किंचिन्न शुभा समाप्ति: कृतानुरागं भुवि सन्स्यजाऽरिम् ॥ ४६ ॥

स्वस्मिन्ननाशो निज मित्रलाभः समेतसैन्यः स च मित्रकृच्छे ।
भोग्यो वशः पश्य शरेण शत्रोः प्रसाधितो वालिवधे न कोऽर्थः ॥ ४७ ॥

लोभाद् भयाद् वाऽऽभिगतः कपीन्द्रो न राघवं, येन भवेद् विभेद्यः ।
स्थितः सतां वमनि लब्धराज्यः प्रतिप्रियं सोऽभ्यगमच्चिकीर्णाः ॥ ४८ ॥

फलाशिनो निर्जरकुञ्ज माजी दिव्याङ्गनानङ्गरसानभिज्ञाः ।
न्यजातयो रनबरैरलभ्या मुख्या: कपीनामपि नोपजयाः ॥ ४९ ॥


them to (proper) conclusion; but, in the opposite (case), the great labour (may prove) fruitless.

 46. A king whose policies are good is not possible to be conquered; and, in conflict, ruin and other evils are certain ; (there is no fruit nor auspicious end; leave (alone) the enemy who has infused love in the world.

 47. Destruction of your friend (Vali), acquisition of a friend (Sugriva) for one's self, and he (too) along with his army useful and subservient in the calamity on his friend (Rama) —see what objective has not been achieved by the arrow of the enemy in the slaying of Vali ?

 48. Neither through avarice nor through dread has the lord of the monkeys gone to Rama, so that he may be amenable to defection. He has abided by the path of the good and has acquired (his) kingdom ; he went to (Rama) for doing (him) a good (turn) in return.

 49. Eating fruit, resorting to groves and springs, unacquainted with the joys of sex (Cupid) with divine damsels, belonging to a lower species, not obtainable by excellent jewels, the (other) chiefs of monkeys too are not amenable to secret overtures.

कृताभिषेको युवराजराज्ये सुग्रीवराजेन सताविशेषम् ।
ताराविधेयेन कथं विकारं तारासुतो यास्यति राक्षसार्थम् ॥ ५० ॥

पश्यामि रामादधिकं समं वा नऽन्यं, विरोधे यमुपाश्रयेम ।
बस्त्वा वरं सानुशयः स्वयम्भूरिन्द्रादयः पूर्वतरं विरुद्धाः ॥ ५१ ॥

दुर्गाश्रितानां बहुनाऽऽपि राजन् ! कालेन पाठिणग्रहणाविहेतुः ।
दुर्गापरोधं न च कुर्वतोऽस्ति शत्रोश्चिरेणऽपि दशास्य ! हानि: ॥ ५२ ॥

शस्त्रं तरूर्वाधरमम्बुपानं वृत्तिः फलं नैं गजवाजिनार्यः ।
राष्ट्र न पश्चन्न जनोऽभिरक्ष्यः, कि दुःस्थमाचक्ष्व भवेत् परेषाम् ॥ ५३ ॥

सन्धानमेवाऽस्त परेण तस्मान्नाऽन्योऽभ्यपायोऽस्ति निरूप्यमाणः ।
नूनं विसन्धौ त्वयि सर्वमेतन्नेष्यन्ति नाश कपयोऽचिरेण’ ॥ ५४ ॥


 50. "Coronated, as not different from his own (son), to the office of the Crown-Prince by King Sugriva who was to be guided by Tara, how will (Aigada), the son of Tara, undergo a change for the sake of a demon ?

 51. I do not perceive another one superior or equal to Rama whom we can confront in conflict ; the self-born Creator is repentant after having given a boon (to you), (and) Indra and others have been opposed (to you) since long back

 52. For those who take shelter in a fortress, Oh King, (there does arise), after a long time, a cause (of trouble), like seizure by the rear troops (or kings) and others. But, for the enemy who lays a seige on the fortress, Oh Ravana, there is no loss, even after long.

 53. (Their) weapon, viz., trees and mountains, drink, viz., water, livelihood on fruits, with no elephants, horses and women, and no country (to be left) behind—say, what evil can befall the enemy.

 54. Therefore, let there only be peace with the enemy; no other means is being perceived. Verily, if you make no peace, the monkeys will, before long, reduce all this to ruin."

विभीषणोक्तं बहु मन्यमानः प्रोन्नम्य देहं परिणमननम् ।
स्खलद्वलिर्वार्धक ककम्प्रमूर्धा । मातामहो रावणमित्युवाच ॥ ५५ ॥

“एकः पदातिः पुरुषो धनुष्मान् योऽनेकमायानि वियद्गतानि ।
रक्षःसहस्र णि चतुर्दशाऽऽर्दात् का तत्र वो मनुषमात्रशङ्कया ॥ ५६ ॥

ब्रह्मषिभिर्ननमयं सदेवैः सन्तापिते रात्रिंचरक्षयाय ।
नराकृतिर्वानरसैन्यशाली जगस्यजय्यो विहितोऽयुपायः ॥ ५७ ॥

वत्राभिघातैरविरुणमूर्तेः फेनेर्जलानामसुरस्य मन। ।
चकार भवं मृदुभिर्महेन्द्रो यथा तथैतत् किमपीति बोध्यम् ॥ ५८ ॥

क्व स्त्रविषह्यः करजाः क्व वक्षो दैत्यस्य शैलेन्द्र शिलाविशालम् ।
संपश्यतं तद् द्युसदां सुनीतं बिभेद तैस्तन्नरसंहमूतिः ॥ ५९ ॥


 55. Regarding the speech of Vibhisapa ( as ) highly ( important ), the maternal grandfather ( Malyavan) whose wrinkles hung loose and whose head was tremulous due to old age, spoke thus to Ravana, after having straightened up his body which was bent through age:

 56. What (sort of) wrong impression of yours is (that) he is mere human being, who, a single man, fighting on foot and bearing a bow, killed fourteen thousand demons who used many magic jugglaries and occupied the sky ?

 57 . Verily invincible in the world, this one who has a human form and is equipped with an army of monkeys, is a means forged by the tormented brahmana-sages, along with the gods, for the destruction of the demons.

 58 . "It ought to be realised that this is something as queer as the (fact) that by means of the delicate foam of water Mahendra caused the rupture of the demon (Vrtra) whose form had not been injured even by the blows of the adamant !

59 . "Where are the nails bearable (even) to women and where are the demon's (Hiranyakasipu's) chest, as broad as a boulder from the loftiest mountain ? Behold, this successful

प्रमादवांस्त्वं क्षतधर्मवर्मा गतो मुनीनामपि शत्रुभावम् ।
कुलस्य शान्ति बहु मन्यसे चेत् कुरुष्व राजेन्द्र ! विभीषणोक्तम्” ॥ ६० ॥

घोषेण तेन प्रतिलब्धसंज्ञो निद्राविलाक्षः भूतकार्यसारः ।
स्फुरद्घनः साम्बुरिवाऽन्तरीक्षे वाक्यं ततोऽभाषत द्युम्भकर्णः ॥ ६१ ॥

'क्रियासमारम्भगतोऽभ्युपायो नृद्ध्यसम्पत् सहदेशकाला ।
विपत्प्रतीकारयुताऽऽर्थसिद्धिर्मन्त्राङ्गमेतानि वदन्ति पञ्च ॥ ६२ ॥

न निश्चितार्थं समयं च देशं क्रियाभ्युपायाविषु योऽतियायात् ।
स प्राप्नुयान् मन्त्रफलं, न मानी काले विपस्ने क्षणदाचरेन्द्र ! ॥ ६३ ॥

प्रधण्यं त्यजेन्मध्यगतोऽपि भानुः शैत्यं निशायामथवा हिमांशुः।
अनर्थमूलं भुवनावमानी मन्ये न मानं पिशिताशिनाथ ! ॥ ६४ ॥


stratagem of the gods, (viz., that with those (nails), he whose form was of a man-lion, tore up that (chest) !

 60 . "If you, possessed of insanity, have abandoned the righteous path and have attained enmity even with the sages, greatly prize peace to your family, Oh best of kings, do what is told by Vibhisana.

 61. Then Kumbhakarna who had regained wakefulness by that loud voice, whose eyes were turbid with sleep, who had heard the purport of the business, addressed a speech, like a watery cloud thundering in the sky :

 62. "They declare these five as the aspects of (good) counsel: the remedy inherent in the beginning of an action resources of men and materials, being with the (proper) place and time, being united with the counteraction against calamity, and the success of the objective.

 63. "He who does not transgress the objective, and time and place settled with due regard to the means of undertaking etc. would acquire the fruit of counsel, not an egotist (like you), oh lord of demons, when the time(for counsel)has already passed.

 64. "Even the sun that has risen to the meridian may

तथाऽपि वक्तुं प्रसभं यतते यमद्विधा: सिद्धिमभीप्सवस्स्वाम् ।
विलोमचेष्टं विहितावहासा: परैहि तत् स्नेहमयंस्तमोभिः ॥ ६५ ॥

क्रूराः क्रियाः ग्राम्यसुखेषु सङ्गः पुण्यस्य यः संक्षयहेतुरुक्तः ।
निषेवितोऽसौ भवतऽऽतिमात्रं फलत्यवल्गु ध्रुवमेव राजन् ! ॥ ६६ ॥

वत्सं न कि के विषया न भुक्ता: स्थितोऽस्मि वा कं परिभूय नोच्चैः ।
इस्थं कृतार्थस्य मम ध्रुवं स्यान्मृत्युस्वदर्थे यबि कि न लब्धम् ॥ ६७ ॥

कि दुर्नयैरवय्युबितं मृषाऽर्थेवर्येण बक्ताऽस्मि रणे समाधिम् ।
तस्मिन् प्रसुप्ते पुनरित्थमुक्त्वा विभीषणोऽभाषत राक्षसेन्द्रम् ॥ ६८ ॥


give up heat ; or, the moon (may discard) coolness at night; but I think, Oh Lord of demons, an egotist who scorns the world (would) not (abandon) his pride.

65 . "Even then, the fact that persons like me, desirous of victory and subjected to great ridicule by others, try to speak importunely to you, whose actions are adverse, is indeed due to the folly of affection.

66. "Oh King, cruel deeds and addiction to vulgar pleasures which are said to be the cause of complete ruin (and) which have been excessively resorted to by you, will certainly fructify in no charming manner.

67. "What has not been given away? What sensuous pleasures have not been enjoyed ? Or, after defeating which one have I not stood supermost? If, for your sake, death were certainly to befall me whose desires are thus gratified, whatever will not be obtained (by me) ?

68. "What is the use of evil policies advocated to you with futile objectives ? I shall pronounce the rebuttal (of that) argument through valour in the battle". He, having slept again after speaking thus Vibhisana spoke to the Lord of demons.

'निमित्तशून्यैः स्थगिता रजोद्भिदशो, मरुद्भिविकृतं विलोलैः।
स्वभावहीनैर्युगपक्षिघोषेः क्रन्दन्ति भर्तारमिवाऽभिपन्नम् ॥ ६९ ॥

उत्पातजं छिद्रमसौ विवस्वान् व्यादाय बचत्राकृति लोकभीष्मम् ।
अत्तुं जनान् धूसररश्मिराशि: सहो यथा कीर्णसटोऽभ्युदेति ॥ ७० ॥

मार्ग गतो गोत्रगुरुभृगूणामगस्तिनाऽऽध्यासितविन्ध्यशृङ्गम् ।
संदृश्यते शक्रपुरोहितोऽह्नि क्षमां कम्पयन्स्यो निपतन्ति चोल्काः ॥ ७१ ॥

मांसं हतानामिव राक्षसानामाशंसवः क्रूरगिरो रुवन्तः ।
क्रव्याशिनो दीप्तकृशानुवक्त्रा भ्राम्यन्यभीताः परितः पुरं नः ॥ ७२ ॥

पयो घटोध्नीरपि गा दुहन्ति मन्वं विवर्ण विरसं च गोपाः ।
हव्येषु कोटोपजनः सकेशो न दीप्यतेऽग्निः सुसमिन्धनोऽपि ॥ ७३ ॥


 69. Enveloped in dust particles (raised) by severe, gusty breezes blowing without cause, the quarters are, as it were, lamenting (their) dead husband, by means of the loud unnatural cries of beasts and birds.

 70. ‘‘Having expanded (opened wide) the hole that was created by a natural calamity whose form is like a mouth which is terrific to the world, that sun whose multitudes of rays are dusty is rising up to devour the people, like a lion with a dishevelled mane.

 71. "Venus, the family priest of the Bhrgus, has gone to the path of the crest of the Vindhyas resided upon by Agasti (the South); the priest of Indra (Jupiter) is seen during daytime; and meteors, causing the earth to quake, are shooting down.

 72. As though coveting the flesh (of men) that (will be) killed, and howling, carnivorous animals whose cries are ferocious and whose mouths resemble burning fire, roam about undaunted around our city.

 73. The cowherds are milking scanty, colourless and tasteless milk from (their) cows, though the udders are like jars.

तस्मात् कुरु त्वं प्रतिकारमस्मिन् स्नेहान्मया रावण ! भाष्यमाणः।
वदन्ति दुःखं ह्यनुजीविवृत्ते स्थिताः पवस्थं परिणामपथ्यम् ॥ ७४ ॥

विरुणसंकीर्णविपन्नभिन्नैः प्रक्षुण्णसंहीणशितास्त्रवृक्णै: ।
यावन्नराशैनं रिपुः शवाशान् सन्तर्पयत्यानम तावदस्मै’’ ॥ ७५ ॥

भ्रूभङ्गमाधाय विहाय धैर्यं विभीषणं भीषणरूक्षचक्षुः ।
गिरं जगावोग्रपदामुवप्रः स्वं स्फावयन् शक्ररिपुः प्रभावम् ॥ ७६ ॥

‘शिला तरिष्यत्युदके न पर्ण ध्वान्तं रवेः स्यन्स्यति वह्निरिवः।
जेता परोऽहं युधि जेष्यमाणस्तुल्यानि मन्यस्व पुलस्त्यनप्तः ! ॥ ७७ ॥


Though having the best fuel, the fire in which insects are born and which becomes full of hair, does not blaze in (spite of) the offerings. [Or There is a litter of insects along with hair in the offerings (and) the fire, though it has good fuel faggots, does not blaze.]

 74. Therefore, Oh Ravana, being addressed by me through love, employ the (right) counter-remedy in this matter For, those who have adopted the position of dependents, speak to one occupying a high post regarding an unhappy thing which is beneficial in its result.

 75. While the enemy does not satiate the eaters of dead bodies with the demons mutilated, scattered about, dead, smashed, pounded, humiliated and cut up with sharp missiles, you do bow down to him (Rama).

 76. Having assumed a knit on his eyebrow (and) having abandoned patience, the tall enemy of Indra, whose eyes were terrific and harsh, addressed a speech, the words in which were fierce, exaggerating his own prowess :

 77. A boulder will float in water, not a leaf; darkness will ooze from the sun and fire from the moon ; I, the greatest conquerer in war being conquered ! Oh grandson of Pulastya ! regard (all these) as equal, (i.e., equally impossible).

अनिर्दूतं भूतिषु गूढवैरं सरकारकालेऽपि कृताभ्यसूयम् ।
विभिनकर्माशयवाक् कुले नो मा ज्ञातिवेलं भुवि कस्यचिद् भूत् ॥ ७८ ॥

इच्छन्त्यभीक्ष्णं क्षयमात्मनोऽपि न ज्ञ(तयस्तुल्यकुलस्य लक्ष्मीम् ।
नमन्ति शतृन् न च बन्धुवृद्ध सन्तप्यमानैर् ह्वयैः सहन्ते ॥ ७९ ॥

त्वयाऽद्य लभिभवेऽतिहर्षाद् दुष्टोऽतिमात्रं विवृतोऽन्तरात्मा ।
धिक् त्वां मृषा ते मयि दुःस्थबुद्धिर्’ वदन्निवं तस्य ददौ स पार्बिणम् ॥ ८० ॥

ततः स कोपं क्षमया निगूह्मन् धैर्येण सन्यं विनये न गर्वम् ।
मोहं धियोत्साहवशाद शक्ति समं चतुभ– सचिवैरुदस्थात् ॥ ८१ ॥

उवाच चैनं क्षणदाचरेन्द्रं ‘सुखं महाराज विना मयऽऽस्स्व ।
सूखतुरः पथ्यकटू ननश्नन् यत्समयोऽसौ भिषज न दोषः ॥ ८२ ॥


 78. "May none in our family have in this world an accursed relative who is discontented in (their) prosperity, harbours secret enmity and entertains envy even at the time of honour, and whose actions, intentions and speech are contradictory.

 79. ‘Kinsmen always wish (prefer) even for their own ruin, (but) not the prosperity of one of the same family; they salute the enemies and do not brook, in their burning hearts, the prosperity of their relatives.

 80 °In the (event of) an attack on Lanka, today, you have, with great ecstasy, revealed, beyond limit, your wicked inner soul. Fie upon you! False is thy conception about my being in distress." Saying so, he gave him (Vibhisana) a kick.

 81. Then, restraining his wrath with forgiveness, grief with courage, pride with modesty, embarassment with reason, powerlessness with determination, (Vibhisana) stood up with (his) four advisers;

 82. - and said to that Lord of demons, "Oh mighty King,

Bhatti-14

करोति वैरं स्फुटमुच्यमानः प्रतुष्यति श्रोत्रसुखैरपथ्यैः।
विवेकशून्यः प्रभुरात्ममानी महाननर्थः सुहृदां बतायम् ॥ ८३ ॥

क्रीडन् भुजङ्गन गृहानुपातं कश्चिद्यथा जीवति संशयस्थः ।
संसेवमानो नपतिं प्रमूढं तथैव यज्जीवति सोऽस्य लाभः ॥ ८४ ॥

बत: स्वबोधैर्भवता प्रहारः पादेन धम्र्यं पथि मे स्थितस्य ।
स चिन्तनीय: सह मन्त्रिमुख्यैः कस्याऽवयोर्लघवमवधातु” ॥ ८५ ॥

इति वचनमसौ रजनिचरपति बहुगुणमसकृत्प्रसभमभिदधत् ।
निरगमदभय : पुरुषरिपुपुरान्नरपतिचरणनवितुमरिनुतौ ॥ ८६ ॥


live happily without me. It is no fault of the physicians if a foolish patient not consuming bitter (though ) wholesome (medicine) remains afficted with disease.

 83. A king void of reason, proud of himself, harbouring enmity when spoken to openly, and is highly delighted by unwholesome (things) that are pleasurable to the ear-Alas ! this is, indeed, a great disaster for friends.

 84. Just as some person playing with a serpent and  going from house to house lives in fear, so also it is an achievement of one that though serving an utterly foolish king one remains alive.

 85 . On account of your own faults, you have adminis tered a kick with the leg to me who abides by the righteous path. It ought to be considered by you along with your ) chief ministers, as to which one of us two should that (kick) bestow lowliness ?’

 86. Forcefully addressing the Lord of the demons this speech full of many qualities, more than once, the dauntles (Vibhisana) went out from the capital of the enemy of men, for extolling the feet of King (Rama) which were praised (even) by the enemy.

अथ तमुपगतं विवितसुचरितं पवनसुतगिरा गिरिगुह्वयः ।
नृपतिरमबयन् मुवितपरिजनं स्वपुरपतिकरः सलिलसमुदयैः ॥ ८७ ॥

इति भट्टिकाव्ये विभीषणागमनो नाम द्वादशः सर्गः ॥

( प्रसन्नकण्डे भाविकत्वप्रदर्शनस् तृतीयः परिच्छेदः )


 87. Now, king (Rama), whose heart was great, delighted him who had approached, whose noble behaviour was announ ced through the words of (Hanuman ), the Son of the Wind, and whose retinue (also) was pleased with the showers water that were poured on his head by Rama indicative of his coronation and made him the lord of his own city, (viz., Lanka).

Here ends canto XII of Bhattikavya named

'THE ARRIVAL OF VIBHISANA

( Pt. III of Prasanna-kanabeing Illustration of Bhavika )

अथ त्रयोदशः सर्गः

चारुसमीरणरमणे हरिणकलङ्क-किरणावली-सविलासा ।
आबद्धराममोहा वेलामूले विभावरी परिहीणा ॥ १ ॥

बद्धो वासरसङ्ग भीमो रामेण लवणसलिलावासे ।
सहसा संरम्भरसो दूरारूढरविमण्डलसमो लोले ॥ २ ॥

गाढगुरुपुङ्गपीडा-सधूम सलिलारिसम्भव-महाबाणे
प्रारूढा सन्देहं रामे समहीधरा मही सफणिसभा ॥ ३ ॥

घोरजलवन्तिसंकुल-पट्टसहपङ्काहल-जल वासम्
आरीणं लवणजलं समिद्ध फलबाणविढ-घोरफणिवरम् ॥ ४ ॥


NOW CANTO XIII

 1. The night that was full of grace on account of rows of moonrays and brought unconsciousness to Rama, ended on the edge of the seashore which was delightful with pleasurable breezes.

 2. At the touch (dawn) of the day, a terrific emotion of wrath, resembling the orb of the sun risen far up, was suddenly fixed by Rama on the ever-moving reservoir of saline waters.

 3. Towards Rama who held a huge arrow, in which was produced fire with smoke by the pressing of its firm and heavy tip, the earth, along with the mountains and the assembly of serpents, entertained suspicion.

 4. The saline water which swarmed with dreadful water elephants, wherein the marine animals were distressed on account of the tremendous mud that was dried up, and terrific mighty serpents were injured by the arrow with a filaming edge, was dried up all around .

212

सभयं परिहरमाणो महाहिसञ्चादभासुरं सलिलगणम् ।
आरूढो लवणजलो जलतीरं हरिबलागमविलोलगुहम् ॥ ५ ॥

चञ्चलतरुहरिणगणं वा बहुकुसुम ।बन्धबद्धरामवासम् ।
हरिपल्लवतरजालं तुङ्गोरुसमिद्धतरुवरहिमच्छायम् ॥ ६ ॥

वरवारणं सलिलभरेण गिरिमहीमण्डल-संवरवारणम् ।
वसु-धारयं तुङ्गतरङ्गसङ्ग-परिहीणलोलचसुधा-रयम् ॥ ७ ॥

प्रणिपत्य ततो वचनं जगाद हितमायतौ पतिर्वारीणाम् ।
गङ्गावलम्बिबाहू रामं व बहलोरुहरितमलच्छायम् ॥ ८ ॥

‘तुङ्गा गिरिवरदेह, अगमं सलिलं, समीरणो रसहारी ।
अहिमो रविकिरणगणो, माया संसारकारणं ते परमा ॥ ९ ॥


 5. Fearfully avoiding the concourse of water radiant with the movements of huge serpents, the ocean ascended the water-shore whose recesses were astir on account of the advent of the monkey troops;

 6. -on which hosts of monkeys were bustling about, wherein Rama's residence was arranged under intertwined trees with plentiful flowers, which had a network of trees with green sprouts (and) which bore cool shadow on account of the tall, massive and radiant trees.

 7. - which had excellent elephants, which checked the sheet of mountains and the expanse of earth with the food of its waters, which bore riches and hindered the speed of the rotating earth by the onslaught of its lofty billows.

 8. Thereafter, the lord of waters , who rested his arms on the Ganges, spoke words beneficial for the future to Rama whose complexion was like that of a massive and wide hari tamala tree, after having bowed down to him :

 9. "The lofty forms of huge mountains, the impassable water, the wind that sucks up juice (moisture) and the hot host of sunrays-your highest Mayव is the cause of (all this) worldly existence .

आयाससंभवारुण ! संहर संहरहिमहरसमच्छायम् ।
बाणं, वारिसमूहं संगछछ पुराणचारुबेहवासम् ॥ १० ॥

प्रसुलभहतिसञ्चारं जलमूलं बहलपङ्करुद्धयामम् ।
भण किं जलपरिहीणं सुगमं ति मिकम्बुवारिवारणमीमम् ॥ ११ ॥

गन्तुं लङ्गातीरं बद्धमहासलिलसञ्चरेण सहेलम् ।
तहरिणा गिरिजालं वहन्तु गिरिभारसं सहा गुरुहम् ॥ १२ ॥

हहा सरुद्धविगमं परकण्ठगणं महाहवसमारम्भे ।
छिबस्तु रामबाणाग गम्भीरे मे जले महागिरिबखे ॥ १३ ॥

गच्छन्तु चारुहासा वीररसाबन्ध-रुद्धभयसंबन्धम् ।
हन्तुं बहुबहुबलं हरिकरिणो गिरिवरोरुदेहं सहसा ॥ १४ ॥


 10 . Oh (Rama), red with the onset of anger, withdraw the arrow whose lustre resembles the Sun (Fire) of destruction (of the world) (and) join the sea, the abode of your ancient beautiful body.

 11 . ‘'Say, (will) the base of the water reservoir which is devoid of water, (and yet) has its expanses blocked by massive ud and is terrifying by (its) whales, conchs and water- elephants, where the movement of the monkeys cannot be easy, be easily accessible ?"

 12. ‘‘Let the monkeys, capable of bearing the weight of the mountains, carry ( here a mass of boulders of heavy forms), for reaching the shore (near ) Lanka, with ease, by means of a huge bridge built across the water.

 13. My deep water being bound down by huge boulders, let the arrows of Rama sever, in the great battlethe group of the enemy's throats whose destruction was blocked by Hara's (Siva's) laughter.

 14. ‘Let the elephant-monkeys, with sweet smiles, go to kill suddenly the multi-armed Ravana's forces that have checked the onset of fear by (their) continuous pleasure in heroism and whose bodies are as massive as the best mountain."

जिगमिषया संयुक्ता बभूव कपिवाहिनी मते वाशरथेः।
बुद्धजलालयचित्ता निरिहरणरम्भ-संभवसमालो ला ॥ १५ ॥

गुरुगिरिवरहरणसहं संहरहिसारिपिङ्गलं रामबलम् ।
आरूढं सहसा खं वरुणालयविमल-सलिलगणगभीरम् १६ ॥

अवगाढं गिरिजालं तुङ्गमहभित्ति-रुद्ध-सुरसञ्चारम् ।
अभयहरिरासभीमं करिपरिमलचारुबहल-कदरसलिलम् ॥ १७ ॥

अलिगणविलोलकुसुमं सकमलजलमत्तकुरर-कारण्डवगणम् ।
फणिसंकुलभीमगुहं करिदन्तसमूहसरस-वसुधखण्डम् ॥ १८ ॥

अरबिन्बरेणुपिञ्जर-सारसरवहारिबिमल-बहुचारुजलम् ।
रविमणिसंभवहिम-हरसमागमाबद्ध-बहुलसुरतरुधूपम् ॥ १९ ॥


 15. With the consent of Rama (the son of Dasaratha), the monkey-army, that had known the mind of the ocean, became engrossed in effecting the commencement of the fetching of mountains.

 16. All of a sudden, Rama's army capable of carrying huge heavy boulders and tawny like the fire of destruction, ascended the sky, deep like the multitudes of the clear waters of the ocean (Varuna's abode) .

 17. By them was penetrated the network of mountains which blocked the movement of the gods with their lofty and massive cliffs, which was dreadful on account of the roars of fearless lions and wherein the water in the numerous caves was delightful on account of the scent of elephants' (rut);

 18 -where the flowers were tremulous on account of the throngs of bees, wherein focks of geese and ospreys were intoxicated in the water full of lotuses, whose terrific caves were crowded with serpents and where blocks of wet earth were carried by the tusks of elephants ;

 19 whose clear, plentiful and pleasurable water was attractive by the cackling of cranes and rendered tawny by the

हरिश्वविलोलधारण-गम्भीराबद्ध-सरसपुरुसंरावम् ।
घोणासंगमपङ्कविल-सुबलभरसहो बराहम् ॥ २० ॥

उच्चधनुः परिरब्धान् कपिसद्ध बाहुभिस्ततो भूमिभूतः ।
निष्पिष्टशेषसूध्नीः शृङ्गविकी गठणरश्मिनक्षत्रगणान् ॥ २१ ॥

तुङ्गमहागिरिसुभरा बाहुसमरुद्धमिदुरटडू बहुधा ।
लवणजलबन्धकामा आरूढ अम्बरं महापरिणाहम् ॥ २२ ॥

बहुधवलवारेिवाहं विमलायसगुरु-महासिदेहच्छायम् ।
बद्धविहङ्गममालं हिमगिरिमिव मत्तकुरररवसंबद्धम् ॥ २३ ॥

चारुकलहंससंकुलमचण्डसंचार-सारसाबद्धरवम् ।
सकुसुमकणगन्धवहं समयागमवारिसङ्गविमलायामम् ॥ २४ ॥


lotus-pollen which abounded in the incense of divine trees, produced by the fire born in the sun-stones :

 20. -where the deep cries of the elephants , which were disturbed by the roars of lions, built up ample noise full of (ferocious) sentiment and where the huge boars dirtied by the mud that stuck to their shouts were capable of bearing weight.

 21 . Then the hosts of monkeys dug up the mountains that were clasped in their hands, that crushed the hoods of ( serpent ) Sesa and caused deviation of the sun and the groups of constellations.

 22. (The monkeys) who were heavily burdened with the lofty and massive boulders, who clasped in their hands the breakable cliffs and who had a desire to bind down variously the saline waters, ascended the sky that had vast dimensions,

23. -and numerous white clouds, the colour of whose form was that of a huge sword of pure steel, wherein birds had formed rows (garlands), which, like the Himalaya mountain, was endowed with the chirping of intoxicated ospreys;

24, -which was crowded with beautiful sweet-warbling

सहसा ते तरुहरिणा गिरिसुभरा लवणसलिलबन्धरम्भे ।
तीरे गिरिमारूढ रामागमरुडसभयरिपुसञ्चारम् ॥ २५ ॥

ततः प्रणीताः कवियूथमुख्यैर्यस्ताः कृशानोस्तनयेन सम्यक् ।
अकम्प्रब्रध्नाप्रनितम्बभागा महार्णवं भूमिभूतोऽबगढाः ॥ २६ ॥

तेनेऽद्विबन्धो ववृधे पयोधिस्तुतोष रामो मुमुदे कपीन्द्रः।
तत्रास शत्रुर्ददृशे सुवेल: प्रापे जलान्तो जहृषुः प्लवङ्गमाः ॥ २७ ॥

भ्रमुवं बल्गुननृतुजंजक्षुर्जगुः समुत्पुप्लुविरे निषेदुः ।
आस्फोटयचक्षुरभिप्रणेद् रेजुर्ननद्वययुः समीयुः ॥ २८ ॥


swans, wherein a din was built up by soft-flying cranes, where the wind was loaded with the pollen of flowers and whose expanse was clear on account of the contact with rains that came at the proper time.

 25. At the commencement of the binding down of the saline waters, those monkeys heavily loaded with boulders, suddenly ascended the mountain on the shore whereupon the movements of frightened enemies were restricted by the arrival (appearance of) Rama (at the mountain top).

 26. Then, fetched by the chiefs of the flocks of monkeys, and properly laid by the Son of Fire, (Nala), the mountains with unshakable bottoms, slopes and top portions sank into the vast ocean.

 27. The rock-bridge was stretched ; the ocean swelled ; Rama was pleased ; the lord of the monkeys felt happy ; the enemy took fright; the Suvela mountain was seen; the edge of the waters was reached and the monkeys got overjoyed.

 28. The monkeys roamed (about), bustled, danced, ate, sang, jumped high, sat down, boasted, shouted around, shone, rejoiced, went apart (and) joined together.

गिरिपचरुदेहं कक्कोललवङ्गबद्ध-सुरभिपरिमलम् ।
बहुबहलोरुतरङ्ग परिसरमारूढमुद्धरं लवणजलम् ॥ २९ ॥

लोलं कूलाभिगमे खे तुङ्गमलनिबद्ध-पुरुपरिणाहम् ।
सुरगंगाभरणसहं गिरिबन्धवरेण लवणसलिलं रुद्धम् ॥ ३० ॥

आरूढं च सवेलं तरुमालाबन्धहरिगिरिवरजालम् ।
रवणचित्तभयङ्करमापिङ्गललोलकेसरं राम बलम् ॥ ३१ ॥

लालयतुमुलारव-सुभरगभीरो रुकुञ्ज-कन्वरविवरम् ।
वीणारवरससङ्गम-सुरगणसङ्कुल-सहातमालच्छायम् ॥ ३२ ॥

सरसबहुपल्लवविल-केसरहिन्तालबद्ध-बहलच्छायम् ।
ऐरावणमवपरिमल-गन्धवहबद्ध-दन्तिसंरम्भरसम् ॥ ३३ ॥


 29. Overstepping the earth, the saline waters (ocean) whose form was charming with the mineral paste, which had put on the fragrant aroma of caper (kakkola) and cloves, which had numerous huge and lofty billows, ascended (i.e., rose on) the outskirts.

 30. The saline water which became agitated on reaching the shore, which had acquired an ample wide expanse in the sky, and which was capable of flooding the divine Ganges (Mandakini), was bound down by the excellent rock-bridge.

 31. And, Rama's army, causing fear to the mind of Ravana and having slightly tawny and rustling mane, ascended the Suvela (mountain) which had a (surrounding) net of excellent mountains attractive on account of the expanse of rows of trees;

 32. -wherein the recesses of the caves and the deep and wide groves were thickly saturated with the loud shouts of the residents of Lanka and the shadows of huge tamala trees were crowded with hosts of gods that gathered together for the enjoyment of the notes of lutes;

 33.-which bore the thick shadows of the kesara, bakula, and hintala (trees) darkened by juicy and luxuriant foliage, where

तुङ्गतरुच्छायारुह-कोमलहहिरि-लोलपल्लवजालम् ।
हरिणभयङ्करसकुसुमदाबसमच्छविविलोलदाडिमकुञ्जम् ॥ ३४ ॥

कलहरिकण्ठबिरावं सलिलमहाबन्ध-संकुलमहासालम् ।
चलकिसलयसंबद्धं मणिजल सलिलकणमयं विवहन्तम् ॥ ३५ ॥

तुङ्गमणिकिरणजालं गिरिजलसंघट्ट-बद्धगम्भीररवम् ।
चारुगुहविवरसभं सुरपुरसमममरचारणसुसंरावम् ॥ ३६ ॥

विमलमहामणिट सिन्दूरकलङ्कपिञ्जर-महाभित्तिम् ।
वीरहरिदर्तिसङ्गम-भयरुद्धविभाबरी-विहारसमीहम् ॥ ३७ ॥

समहफणिभीम बिलं भूरिविहङ्गम-तुमुलो रुघोरविरावम् ।
वारणवराहहरिवर-गोगणसारङ्गसंकुल-महासालम् ॥ ३८ ॥


the sentiment of rage was aroused in the elephants by the wind that bore the aroma of Airavata's rut;

 34. -which carried a network of green, charming and dancing sprouts that grew in the shadows of lofty trees;

 35. —which bore the sweet sound from the throats of lions, where the huge sala trees were distressed on account of the huge bridge on the water, which bore a network of jewels consisting of water particles sticking to the moving leaves;

 36. -which had a network of high-soaring rays from the gems, where a deep sound was raised by the mutual collision of the mountain water-streams, which had assembly halls in the form of the beautiful cavities of the caves, which were like the city of the gods, which bore the attractive notes of divine bards (gandharyas);

 37. —whose precipices were formed of big and clear jewels-whose huge slopes were reddish on account of the colour of red lead, where the longings for nocturnal sports was checked by the fear of coming across mighty lions and elephants ;

 38. —which had terrific caverns full of huge serpents,

चलकिसलयसविलासं चारुमतीकमलरेणु-पिञ्जरवसुधम् ।
सकुसुमकेसरबाणं लवङ्गतरुतरुण-वल्लरीवरहसम् ॥ ३९ ॥

अमलमणिहेमठी तुङ्गमहाभित्तिरुद्ध-रुरुपङ्गमम् ।
अमरारूढपरिसर मेरुमिवाविल-सरसमन्दारतरुम ॥ ४० ॥

फलभरमन्थरतरुवर-मविदूरविरूढ-हारिकुसु मापीडम् ।
हरिणकलङ्कमणिसंभव-बहुवारिसु भर-सुगम्भीरगुहम् ॥ ४१ ॥

जलकामवन्तिसंकुल-सहेमरसचारुधवलकन्दरदेहम्
अङ्कुररोहसमच्छवि-र्गणसंलीढतरलहरिमणिकिरणम् ॥ ४२ ॥


which was saturated with dense, loud and dreadful sounds of multitudinous birds, which had huge sala trees swarmed by elephants, boars and excellent lions;

 39. —which bore the grace of the dancing foliage where the ground was reddish with the pollen from beautiful land lotuses, which held flowery kesara and bana trees, which were the excellent smile of the tender branching fruit-stalks of clove-trees.

 40. —which resembled Meru which had precipices of clear gems and gold, whose lofty and massive slopes prevented the trekking of the ruru (deer) in the mud, whose surroundings were ascended by gods and which had dense (groves of) juicy mandara trees.

 41. -where excellent trees were bent under the loads of fruit, which wore a wreath of attractive flowers produced not far away (i.e., nearby), whose deep caves were flooded with the plentiful waters originating in the moon-stones ;

 42. -where the beautiful white frames of the caves, full of melted gold, were crowded with elephants desirous of water and where the scintillating rays of the green emeralds whose hues resembled green grass-blades, were, ( for that reason ), licked by flocks of ruru (deer);

गाढसमीरणसुसहं भीमरवोत्तुङ्ग-धारिधरसंघट्टम् ।
धवलजलवाहमाला-संबन्धाबद्धहिमधराधरलीलम् ॥ ४३ ॥

लवणजलबन्धसरसं तरुफलसम्पत्तिरुख-देहायासम् ।
लातोरणवारणमारूढं समरलाल रासबलम् ॥ ४४ ॥

गुरुपणववेणुगुञ्जा - भेरीपेलोरु - झल्लरीभीमरवम् ।
ढक्काघण्टातुमुलं सन्नद्धं परबलं रणायाससहम् ॥ ४५ ॥

आरूढबाणघोरं विमलायसजालगूढपावरदेहम् ।
चञ्चलतुरङ्गवारण-संघट्टबद्धचारुपरिणाहगुणम् ॥ ४६ ॥

असितोमरकुन्तमहा-पट्टिशभल्लवरबाण-गुरुषुर्मुसलम् ।
वीर रसालङ्कार गुरुसंचारहयदन्ति-सम ही करूपम् ॥ ४७ ॥


 43. —which was capable of withstanding violent breezes, on which the lofty clouds (producing) terrific thunders dashed against one another, which, on account of the close contact of white clouds, had put on the grace of the Himalaya mountain.

 44. Craving for a battle, Rama's army, which was joyful at the binding down of the ocean , whose physical fatigue was checked (removed) by the abundance of the fruits on trees, and which laid a siege on the outer gates of Lanka, ascended (Suvela).

 45. (Then) got ready with armour, the enemys army which produced a terrific din of huge musical instruments (parava), flutes, drums, kettle-drums, blow-horns and large cymbals and raised the loud din of hand-drums (dhakkas) and bells and which was capable of withstanding the exertion of war .

 46 . -(the army) that was dreadful with (the) arrows fixed, whose stout bodies were covered with clean chain mail and which had put on the quality of an attractive vastness on account of the mutual collision of restive horses and elephants;

 47.-(the army) which carried swords, javelins, lances,

ते रामेण सरभसं परितरला हरिगणा रणसमारम्भे ।
रुद्ध लङ्कापरिसरभूधरपरिभङ्गलालसा धीररवम् ॥ ४८ ॥

जलतीरतुङ्गतरुवर-कन्दरगिरिभिति-कुञ्जविवरावासम् ।
भीमं तरुहरिणबलं सुसमिद्धहिमारिकिरण-मालालोलम् ॥ ४९ ॥

रावणबलमवगन्तु जलभरगुरुसलिलवाह-गणसमच्छायम् ।
अट्टतरुमञ्चमन्दिर-तोरणमाला-सभास समारूढम् ॥ ५० ॥

इति भट्टिकाव्ये सेतुबन्धनं नाम त्रयोदशः सर्गः ॥

( प्रसन्नकाण्डे भाषासमावेश चतुर्थः परिच्छेदः )


huge axes, spears, excellent arrows and long heavy maces, which wore the heroic sentiment as its ornament, which produced an earthquake by the horses and elephants that treated (the earth) heavily.

 48. Rashly and excessively restive for the commencement of fighting, those monkey troops that bore a keen craving for tearing of (trees) from the mountains on the outskirts of Lanka, were restrained by Rama in severe tones.

 49. The dreadful monkey-army that occupied water banks, lofty excellent trees, caves, mountains, slopes, groves and burrows, and which was as unsteady as the rows of the rays of the blazing sun,

 50 . - ascended the terraces, trees, high platforms, man sions, series of outer gates and assembly halls, for assessing Ravana's army whose colour was like hosts of clouds heavy with water-loads.

Here ends canto XIII of Bhattikavya named

THE BUILDING OF THE BRIDGE

( Part IV of Prasanna-kanda named Bhasasamayesa )

अथ चतदशः सर्गः

( तिङन्तकाण्ड: )

ततो दशास्यः स्मरबिद्लामा चारप्रकाशकृतशत्रुशक्तिः ।
विमोह्य मायामयराममूर्ती सीतामनीकं प्रजिघाय योळुम् ॥ १ ॥

कबूनथ । समादध्मुः , कार्णाभय। निजघ्निरे ।
वेणून् पुपूरिरे, गुञ्ज। जगजः करघट्टिताः ॥ २ ॥

बादयाञ्चक्रिरे ढचकाः पणव दध्वनुहंत: ।
काहलाः पूरयाञ्चक्रुः पूर्णाः पेराश्च सस्वनुः ॥ ३ ॥

मृदङ्गा धीरमास्वेनुर्हते स्वेने च गोमुखैः।
घण्टः शिशिञ्जिरे दीर्घ , जहदे पटहै ® शम् ॥ ४ ॥


NOW CANTO XIV

( 'Tiianta-kanda : Verbal forms )

 1. Thereafter, Ravana whose mind was affilicted by Cupid (passion) (and) to whom the might of the enemy was revealed by the spies, dispatched the army for fighting, after having beguiled Sita by means of Rama's head made by magic.

 2. Then (they) blew the conchs, beat the drums with drum-sticks and puffed the flutes, and the drums, that were struck with the hands, sounded.

 3. The tabours began to sound, the beaten drum resounded; they blew the kahalas, and the air-filled peras produced notes.

 4. The murdagas produced deep notes and music was produced by the gomukhas ; the bells tolled for long, and excessive noise was produced by the pataha drums.

हया जिहे घिरे हर्षाद् गम्भीरं जगजुर्गजाः।
संत्रस्ताः करभाष् रेटुश्चुकुवुः पतिपङ्क्तयः ॥ ५ ॥

तुरङ्गः पुस्फुटुम्नताः पुस्फुरुवृषभाः परम ।
नार्यश्चुक्षुभिरे मम्लुर्मुमुहुः शुशुचु पतीन् ॥ ६ ॥

जगजुजहृषुः शूरा रेजुस्तुष्टु विरे परे: ।
बबन्धुरङ्गुलित्राणि सन्नेहुः परिनिर्ययः ॥ ७ ॥

धनूष्यारोपयाञ्चक्रुरारुहू रथादिषु ।
असीनुद्ववृहुदीप्तान् गुर्वाच्चिक्षिपुगंदाः ॥ ८ ॥

शलानि भ्रमयाञ्चक्रबाणानाददिरे शुभान् ।
भ्रमुश्चुकुदिरे व रेसुववल्गुश्च पदातयः ॥ ९ ॥

समुत्पेतु कशाघातं रश्स्याकर्षेर्ममङ्गिरे ।
अश्वाः प्रदुद्रुवुभंक्षे रक्तं निजगत: अमे ॥ १० ॥


 5. The horses neighed through joy, the elephants trumpeted deeply, the frightened baby elephants cried aloud and rows of foot-soldiers hummed.  6. The frightened horses ran helter-skelter; bulls became extremely restless , women got agitated, became wearied and unconscious and lamented for their husbands.  7. The brave shouted, rejoiced, blazed, were praised by others, fastened finger-thimbles, put on armour, marched out  8. -strung (their) bows, ascended (their) chariots, flourished (their) swords and hurled aloft (their) maces.  9. The foot-soldiers whirled (their) spikes, picked up radiant arrows, moved about, jumped, shouted and ran fast.  10. The horses leapt up on account of whip-lashes, looked attractive at the pulling of the reins, ran fast on being unleashed and drank (licked) (their own) blood on exhaustion.

गजानां प्रवदुः शारीन् कम्बलान् परितस्ततः ।
तेनुः कक्षां ध्वजांश्चैव समुच्छिश्रियुच्छिखान् ॥ ११ ॥

विशिश्वासयिषांचक्रुरालिलिङ्गुश्च योषितः ।
आज त्रुर्मुध्नि बालांश्च चुचुम्बुश्च सुतप्रियाः ॥ १२ ॥

गम्भीरवेदिनः संज्ञा गज जगृहुरक्षताः।
ववृधे शुशुभे चैषां मयो, हृष्टैश्च पुष्लुवे ॥ १३ ॥

मृगाः प्रबक्षिणं सत्रः शिवाः सम्यग् ववाशिरे ।
अवामः पुस्फुरे बेहैः प्रसेदे चित्तवृत्तिभिः ॥ १४ ॥

प्राच्यमाञ्जिहिषांच प्रहस्तो रावणाज्ञया ।
द्वारंररङ्गसुर्यास्यं महापर्वमहोदरौ ॥ १५ ॥

प्रययाविन्द्रजित् प्रत्यगियाय स्वयमुत्तरम् ।
समध्यासिसिषांचक्रे विरूपाक्षः पुरोदरम् ॥ १६ ॥


 11. (They) loaded elephants with arms, spread over blankets, fastened belly-straps and hoisted banners with their flaps rising up.

 12. (They) wished to create confidence in and embraced the young wives; and, fond of their sons, (they) smelt the children on their head and kissed them.

 13. The elephants which could feel injuries, accepted the suggestions given without being hurt; and their ichor increased and glittered and, overjoyed, (they) jumped.

 14. The deer paraded rightward; jackals howled auspiciously; (their ) bodies throbbed and their mental dispositions were pleased.

 15. By the command of Ravana, Prahasta desired to march to the eastern gate. Mahaparsva and Mahodara appro ached the southern gate.

 16. Indrajit went to the western gate. (Ravana) himself proceeded to the northern gate. Virupaksa wished to remain at the centre of the city.

Bhatti-15

शभावं रामस्तत्सर्वं प्रतस्थे च ससैनिकः ।
विस्फारयांचकारास्त्रं बबन्धऽथ च बाणधी ॥ १७ ॥

ईक्षांचक्रेऽथ । सौमित्रिमनुजज्ञे बलानि च ।
नमश्चकार देवेभ्यः पर्णतल्पं ममोच च ॥ १८ ॥

चकासांचक्रुरुत्तस्थुनंदुरानशिरे दिशः ।
वानरा भूधरान् रेधुर्बभञ्जुश्च ततस्तरून् ॥ १९ ॥

ददाल भूर्नभो रक्तं गोउपदम् ववर्ष च ।
मृगाः प्रससृपुर्वामं खगश्चुकुबिरेऽशुभम् ॥ २० ॥

उल्का वदशिरे दीप्ता रुरुवश्चऽशिवं शिवाः।
चक्ष्ये च मही, राम: शशङ्के चाऽशुभागमम् ॥ २१ ॥

रावण: शुश्रुवान् शत्रुन् राक्षसानभ्युपेयुषः ।
स्वयं युयुत्सयांचक्रे प्राकाराने निषेबिवान् ॥ २२ ॥


 17. Rama heard all that and started, accompanied by (his) soldiers ; then (he) stretched his bow and fastened two quivers.

 18. Now, Rama looked at Laksmana and ordered about (his) troops ; (he) saluted the gods and abandoned the leaf-bed.

 19. Then the monkeys shone forth, got up, muttered, pervaded the quarters, dug out boulders and broke down trees.

 20. The earth cracked up and a cows foot-printful of blood rained; deer proceeded leftwards and birds hooted inauspiciously.

 21. Blazing meteors were sighted and jackals howled ominously ; the earth quaked and Rama suspected the advent of evil.

 22. Seated on the front of the rampart, Ravana who had heard that the enemies were desirous of attacking the demons, personally inspired them for fighting.

निरासू राक्षसा बाणान् प्रजहुः शूलपट्टिशान् ।
असश्च वाहयाञ्चक्रुः पाशैश्चऽऽचकृषुस्ततैः ॥ २३ ॥

भल्लश्च बिभिदुस्तीक्ष्णैविविधुस्तोमरैस्तथा ।
गदाभिश्चूर्णयांचक्रुः शितंश्चक्रुश्च चिच्छिदुः ॥ २४ ॥

वानर मुष्टिभिर्जघ्नुर्दबंशुर्वशनं स्तथा ।
निरासुश्च गिरींस्तुङ्गन् इमान् विचकरुस्तथा ॥ २५ ॥

लाङ्गलैलठयाञ्चक्रस्तलं निन्युश्च संक्षयम् ।
नखं श् चचकृतुः क्रुद्धः पिपिषुश्च क्षितौ बलात् ॥ २६ ॥

संबभूवुः कबन्धानि प्राहुः शोणिततोयगाः ।
तेरुर्भटस्यपद्मानि वजैः फेणेरिवाबभे ॥ २७ ॥

रक्तपदं गजः सेडुनं प्रचक्रमिरे रथाः।
निममज्जुस्तुरङ्गाश्च गन्तुं नोत्सेहिरे रथः ॥ २८ ॥


 23. The demons discharged arrows, hurled spears and axes, used swords and pulled broad nooses.

 24. And, they pierced with sharp crescent-shaped lances and similarly injured with javelins, crushed with maces and tore off with cutting discs.

 25. The monkeys beat with fists and also bit with teeth, hurled lofty boulders and similarly dispersed trees ;

 26. Enraged, they killed with tails, led to destruction with palms, tore up with nails and pulverised on the earth with force.

 27. There arose headless trunks; rivers of blood flowed ; the lotus-like faces of warriors floated and the flags appeared like foam.

 28. Elephants got stuck up in mud (created by) blood, chariots could not proceed, horses sank deep and warriors dared not go ahead.

कोटया कोटया पुरद्वारमेकैकं रुरुधे द्विषाम् ।
षत्रिंशद्धरिकोटयश्च निवर्तुर्वानराधिपम् ॥ २९ ॥

तस्तनुर् जबलुर् मम्लुर् जग्लुर् लुलुठिरे क्षताः।
सुमूच्र्छतु ववसू र क्तं ततृषुश् चोभये मटाः ॥ ३० ॥

सम्पातिना प्रजद्वस्तु युयुधेऽसौ बृहत:।
चकम्पेऽतीव चुक्रोश जीवनाशं ननाश च ॥ ३१ ॥

उच्चखनाते नलेनाजौ स्फुरत्प्रतपनाक्षिणी ।
जम्बुमाली जहौ प्राणान् प्रवणा मारुतिन हतः ॥ ३२ ॥

मित्रध्नस्य प्रचुक्षद गवयाऽङ्क विभीषणः ।
सुग्रीवः प्रघसं नेभे बहून् रामस्ततदं च ॥ ३३ ॥

बत्रमष्टेविशिश्लेष मेन्देनाभिहतं शिरः।
नीलश्चकतं चक्रेण निकुम्भस्य शिरः स्फुरत् ॥ ३४ ॥


 29 . Each and every gate of the city was blocked by a crore each of the enemies ; and thirty-six crores encircled the lord of the monkeys.  30. Injured warriors of both sides groaned, tossed about, felt weary, desponded, rolled (on the ground), fainted, vomitted blood and got thirsty.

 31 . Prajaigha, however, fought Sampati; hit with a tree, he was shaken, cried excessively and so perished as to lose his life.

 32. By Nala were dug out both the sparkling eyes of Pratapana ; hit with a boulder by Maruti, Jambumali laid down his (life-)breaths.

 33. Of Mitraghna, Vibhisana pounded the body with a mace; Sugriva killed Praghasa and Rama killed very many.

 34. Vajramusti's head, battered by Mainda, got severed. Nila, sawed off with a dise the throbbing head of Nikumbha.

विरूपाक्ष जहे प्राणैस्तृढः सौमित्रिपत्रिभिः।
प्रमोचयञ्चकारासन द्विविदस्वशनिप्रभम् ॥ ३५ ॥

गव शक्रजिता जिध्ये तां प्रतीयेष बालिजः।
रथं ममन्थ सहयं शाखिनऽऽस्य ततोऽङ्गवः ॥ ३६ ॥

तत्कर्म वालिपुत्रस्य दष्टवा विश्वं विसिष्मिये।
संत्रेसू राक्षसाः सर्वे बहमेने च राघवः ॥ ३७ ॥

सुग्रीवो मुमुदे देवाः ससाध्वित्यूचुः सविस्मयाः ।
विभीषणोऽभितुष्टाव प्रशशंसुः प्लवङ्गमाः ॥ ३८ ॥

ही चित्रं लक्ष्मणेनोद रावणिश्च तिरोदधे ।
विचकार ततो रामः शरान् सन्तनसुद्विषः ॥ ३९ ॥

विभिन्ना जुघु रुजूरं जक्षुः क्रव्याशिनो हतान् ।
चुश्च्योत व्रणिनां रक्तं छिन्नाश्चेलुः क्षणं मुजः ॥ ४० ॥


 35. Pierced by Laksmana's arrows, Virupaksa was aban- doned by (his) life-breaths. Dvivida caused life-breaths to be given up by Asaniprabha.

 36. A mace was hurled by Indrajit ; the son of vali caught it. Thereafter Aigada, with a tree, battered his (Indrajits) chariot along with the horses.

 37. Having seen that deed of the son of Vali, the universe was wonderstruck, all the demons took fright and Raghava (Rama) held it in great esteem.

 38 . Sugriva rejoiced, the gods, full of surprise, exclaimed, "Well done !' Vibhisana praised (him), and the monkeys applauded aloud.

 39. ‘‘Oh, wonder !' uttered by Laksmanpa and, Indrajit the son of Ravana, disappeared. Then Rama dispersed arrows ; the enemies took fright (felt distressed).

 40. Injured, they screamed horridly ; carnivorous beasts devoured the slain ; the blood of the wounded trickled (down); severed arms throbbed for a moment.

कृत्तैरपि । दृढक्रोधो वीरवक्त्रेनं स तत्यजे ।
पलायाञ्चक्रिरे शेषा जिहियुः शूरमानिनः ॥ ४१ ॥

राघवोन बयाञ्च दधधीयं न केचन ।
म त्र पतङ्गबह्वरं हहेिति च विचुक्रुशे ॥ ४२ ॥

तिरोबभूवे सूर्येण ६ प्रापे च निशयास्पदस ।
जग्रसे कालरानीव वानरान् राक्षसांश्च सा ॥ ४३ ॥

चुकोपेन्द्रजिदत्युगं सर्वास्त्रं चाजुहावसः ।
आजुहुवे तिरोभूतः परानीकं जहास च ॥ ४४ ॥

बबाधे च बलं कृत्स्नं निजग्राह च सायकैः ।
उससर्ज शरास्तेऽस्य सर्पसाच्च प्रपेदिरे ॥ ४५ ॥

आचिचाय स तैः सेनाभाचिकाय च राघवौ ।
बाण च न मे मायां जिगायेन्द्रोऽपि किं नृभिः ॥ ४६ ॥


 41 . The deep-rooted anger was not abandoned by the warriors' faces, though severed; the rest ran away; those who regarded themselves brave felt ashamed.

 42. Raghava took no pity; none took courage ; Warriors died like moths and screamed , Ah, Alas !'

 43. The sun disappeared and (immediately) a foot-hold was acquired by the night ; and, like a night of death, she swallowed the monkeys and the demons.

 44. Indrajit got angry and summoned the extremely terrific serpent missile; he who had become invisible, challenged the enemy's army and jeered.

 45. He overpowered the whole amry and immediately bound it down with arrows; he discharged arrows and they turned into serpents against (Rama's army).

 46. He enveloped the army and covered the two Raghu princes with them, and exclaimed. Even Indra could not subdue my jugglery. What with men ?’’

आचिक्याते च भूयोऽपि राघवौ तेन पन्नगैः ।
तौ मुमुहतु रुद्विग्नौ वसुधाय च पेततुः ॥ ४७ ॥

ततो रामेति च कन्दुस्त्रेसुः परिविवेविरे ।
निशश्वसुश्च सेनान्यः प्रोचधगिति चात्मनः ॥ ४८ ॥

मन्य शकुनं ते रोषं नाऽत्रं संरुरुधुः पतत् ।
विबिदुर्मेन्द्रजिस्मार्ग परीयुश्च प्लवङ्गमाः ॥ ४९ ॥

बधवाऽद्भिस्ततश्चक्षुः सुग्रीवस्य विभीषणः ।
विवाञ्चकार धौताक्षः स रिपं खे ननदं च ॥ ५० ॥

उज्जगरे ततः शतं हन्तुमिन्द्रजितं कपिः ।
विहाय रावणिस्तस्मादानंहे चाऽन्तिकं पितुः ॥ ५१ ॥

आचचक्षे च वृत्तान्तं प्रजहर्ष च । रावणः ।
गाढं चपजग हैनं शिरस्युपशिशिद्ध च ॥ ५२ ॥


 47. Once again were the Raghu princes covered by him with serpents. Distressed, the two fainted and fell down on the ground.

 48. Then the commanders of the army yelled, “Alas, Oh Rama, "took fright, lamented, sighed and exclaimed "Fie upon ourselves !'

 49. They could not restrain (their) grief, did not check the falling tears, could not know the way to Indrajit and went around.

 50. Then Vibhisana washed the eye of Sugriva with water ; he whose eye was washed apprehended the enemy in the sky and shouted .

 51. Now the monkey (Sugriva) hurled a rock for kill ing Indrajit. (But) the son of Ravana left (the battle-field) and thence went to his father.

 52. He reported the happening and immediately Ravana was highly delighted , embraced him tightly and smelt his head.

ध्वजानुबुधुवुस्तुङ्गन् मांसं चेमुर्जगुः पपुः ।
कामयाञ्चक्रिरे कान्तास्ततस्तुष्ट निशाचराः ॥ ५३ ॥

वधायाञ्चक्रिरे रामं सीतां राज्ञश्च शासनात् ।
तस्यामिमीलतुनॅनेललुठे पुष्पकोबरे ॥ ५४ ॥

प्राणा बध्वंसिरे, गात्रं तस्तम्भे च प्रिये हते ।
उच्छधस चिराद् दीना रुरोद सौ ररास च ॥ ५५ ॥

'लौहबन्धैर्ब बन्धे नु, वव्रण कि विनिर्ममे ।
मनो मे, न विना रामाद्यत् पुस्फोट सहस्रधt ॥ ५६ ॥

उत्तेरिथ समुद्रं स्वं मदर्थेऽरीन जिहसिथ ।
ममर्थं चाऽतिघोरां मां धिग् जीवितलघूकृताम, ॥ ५७ ॥

न जिजीवासुखी तातः प्राणता रहितस्त्वया ।
मृतेऽपि त्वयि जीवनस्य कि मयाणकभार्यया ॥ ५८ ॥


 53. Thereafter the delighted demons hoisted lofty flags, ate meat, sangdrank (and) longed for their sweethearts.

 54. And (they) showed Rama to Sita, at the command of the King. Both her eyes got shut and she rolled down in the interior of the Puspaka.

 55. The dear Rama being slain, her life-breaths perished and body stiffened. That miserable (Sita) heaved, wept and screamed for long.

 56. "Is my heart caged in iron fetters or is it fashioned out of adamant since it did not burst into a thousand pieces in the absence of Rama ?

 57. For my sake you crossed the ocean, killed the enemies and perished ! Fie upon me, excessively wicked, rendered lowly (despicable) by life.

 58. ‘Deprived of you (who were) alive, (thy) unhappy father did not survive ; What (use) is (your) accursed wife living, even while you are dead.'

सा जुगुप्सान् प्रचक्रेऽसून् जगहें लक्षणानि च ।
बेहभाञ्जि, ततः केशान् लुलुञ्च, लूलठ मुहुः ॥ ५९ ॥

जग्लो दध्यौ वितस्तान, क्षणं प्राण न, विव्यथे ।
दैवं निनिन्द चक्रन्द देहे चाऽतीव मन्युना ॥ ६० ॥

आश्वासयाञ्चकाराऽथ त्रिजटा तां निनाय च ।
ततः प्रजागराञ्चक्रुर्वानराः सविभीषणाः ॥ ६१ ॥

चिचेत रामस्तत् कृच्छ्मोषाञ्चक्रे शुचऽऽथ सः ।
मन्युश्चास्य समापिष्ये विरुराव च लक्ष्मणम् ॥ ६२ ॥

समीहे मर्तुमनघं तेन वाचाऽऽखिलं बलम् ।
अपपृच्छे च सुग्रीवं स्वं देशं विससर्ज च ॥ ६३ ॥

आबिदेश स किठिकन्धां राधव नेतुमद्भवम् ।
प्रतिजज्ञे स्वयं चैव सुग्रीवो रक्षसां वधम् ॥ ६४ ॥


 59. She got nauseated with her life and censured the (auspicious) signs existing on her person ; then (she) tore off her hair and rolled down again and again.

 60. She wearied (herself), worried, screamed, stopped breathing for a moment, grieved, blamed Fate, wailed and burnt with excessive grief.

 61. Then Trijata consoled (her) and took her away. Thereafter the monkeys along with Vibhisapa kept awake.

 62. Rama felt that agony ; thereupon he burnt with grief ; and his anger waxed and he called (out for) Laksmana.

 63. He wished to die ; the whole army was honoured by him with words; and he took leave of Sugriva and dismissed him to his land.

 64. He (Sugriva) ordered Aigada to carry the two Raghu princes to Kiskindha ; Sugriva also vowed to kill the demons by himself.

"नागास्त्रमिदमेतस्य विपक्षस्ताक्ष्यंसंस्मृति:” ।
विभीषणाविति श्रुत्वा तं निदध्यौ रघूत्तमः ॥ ६५ ॥

ततो विजघटे शलरुद्वलं पुप्लुवेऽम्बुधि: ।
वृक्षेभ्यश्चुच्युते पुष्पै विरेजुर्भासुरा दिशः ॥ ६६ ॥

जगाहिरेऽम्बुधि नागा ववौ वायुर्मनोरम: ।
तेजांसि शंशमाञ्चक्रुः शरबन्धा विशिश्लिषुः ॥ ६७ ॥

श्रुजि रेडक्षतबद योधा लेभे संज्ञां च लक्ष्मणः ।
विभीषणोऽपि बभ्रजे गरुत्मन् प्राप चान्तिकम् ॥ ६८ ॥

संपस्पर्शाथ काकुत्स्थौ जज्ञाते तो तौ गतव्यथौ ।
तयोरात्मनमाचख्यौ ययौ चाथ यथागतम् ॥ ६९ ॥

स्वेनुस् तित्विषुर् उच्चमुर् उच्च खनुः पर्वतांस्तरून् ।
वानरा वद्वसश्चाऽथ संग्रामं चाऽऽशशासिरे ॥ ७० ॥


 65. Having heard from Vibhisapa (that) this is serpent missile and its counter remedy is the remembrance of Garuda ,’’ the excellent Raghu Prince meditated upon him .

 66. Then the mountains burst; the ocean flooded across the shore ; flowers fell down from the trees ; and the radiant quarters shone brightly.

 67. The serpents plunged into the ocean; wind pleasurable to the mind blew; lustre got mellowed (and) the bonds of the arrows got loosened.

 68. The warriors shone as if uninjured and Laksmana regained consciousness. Vibhisana too glittered and Garuda came near.

 69. Then he touched the two Kakutstha princes ; they became devoid of agony; (he) announced himself to them and departed just as he had come.

 70. The monkeys shouted, glittered, exerted, dug up

डुढौकिरे पुनलंडू बुबुधे तन्वशाननः।
जीवतश्च विवेदारीन बशेऽसौ धतेस्ततः ॥ ७१ ॥

सम्रसे शरबधेन दिव्येनेति बबन्द सः ।
बभाजाऽथ परं मोहमूहाञ्चक्रे जयं न च ॥ ७२ ॥

धूम्राक्षोऽथ प्रतिष्ठासञ्चने रावणसम्मत ।
सिंहास्यैर्युयुजे तस्य वृकास्यैश्च रथः खगैः॥ ७३ ॥

त्वयत्नैः संविव्यथुर्देहान् वाहनान्यधिशिश्यिरे ।
आनर्जुनृभुजोऽस्त्राणि ववञ्चुश्चाहवक्षितिम् ॥ ७४ ॥

अध्युवास रथं, तेये पुराच्चुक्षच चाऽशुभम् ।
संभावयाञ्चकाराऽऽख्यां धूम्राक्षस्तत्वरे तथा ॥ ७५ ॥


mountains (and) trees and ran about ; then they longed for a fight.

 71. They again invaded Lanka ; Ravana recognised them and realised that the enemies were alive ; thereupon he swerved from his fortitude.

 72. He heard that the divine bonds of the arrows had slipped off; he then took to extreme delusion and did not expect victory.

 73. Thereafter, permitted by Ravana, Dhumraksa intended to march out ; his chariot was yoked with beasts fying in the sky which had mouths of lions or foxes.

 74 . The cannibals covered (their) bodies with armour, ascended vehicles, picked up missiles and proceeded to the battle-field.

 75. Dhumraksa ascended (his) chariot, went out of the city and sneezed inauspiciously; he also announced his name and made haste.

निलिल्ये मूध्नि गृध्रोऽस्य क्रूरा ध्वाङ्क्षा ववाशिरे ।
शिशीके शोणितं व्योम चचाल क्ष्मातलं तथा ॥ ७६ ॥

ततः प्रजघटे युद्धे शस्त्राण्यासुः परस्परम् ।
वस्रश्चुर् अजुघूर्णश्च स्येमुश् चुकूदरे तथा ॥ ७७ ॥

रुरुजुर भेजिरे फेणुर्बहुधा हरिराक्षसाः ।
वीरा न बिभयाञ्चतुर्भाषयाञ्चक्रिरे परान् ॥ ७८ ।।

रक्तं प्रचुश्चुतुः क्षुण्णः शिश्रियुङ्गणविक्षताः ।
अस्यतां शुशुचुर्वाणान् भुजाः साङ्गुष्ठमुष्टयः ॥ ७९ ॥

रणे चिक्रीड धूम्राक्षस्तं ततर्जाऽनिलात्मजः ।
प्रवदे च शिला सोऽश्वं पिपेषाऽस्य रथं तया ॥ ८० ॥

पपात राक्षसो भूमौ रराट च भयंकरम् ।
तुतोव गवया चाऽfर तं दुश्रावाद्रिणा कपिः ॥ ८१ ॥


 76. A Vulture settled down on his head; evil crows crowed; the sky sprinkled blood; also the surface of the earth quaked.

 77. Then the battle started; (they) hurled missiles mutually; they pierced, revolved, shouted and sported.

 78. The monkeys and the demons smashed, shone and moved variously; the warriors did not fear ; (they) frightened the enemies.

 79. Injured, they oozed out blood (and) got swollen ; the arms of those who hurled arrows disappeared along with the fingers and fists.

 80. Dhumraksa sported in the battle; the son of the Wind (Hanuman) condemned him ; and he picked up a rock and with it smashed his chariot, along with the horses.

 81 . The demon fell on the ground and yelled horridly ; and (he) smote the enemy with a mace; the monkey rendered him motionless with a boulder,

अकम्पनस्ततो योढं चकमे रावणाज्ञया ।
स रथेनाभिदुद्राव जघरे चाऽतिभैरवम् ॥ ८२ ॥

पस्पन्वे तस्य वामाक्षि सस्यमुश्चऽशिवाः खगाः ।
तान् वनाजावमयाऽसौ बभासे च रणे शरैः ॥ ८३ ॥

खम् अयुर्वसुधाम् ऊचुः सायका रज्जुवत्तताः।
तस्माद् बलैरपत्रेपे पुप्रोथाऽस्मै न कश्चन ॥ ८४ ॥

स भस्मसाच्चकाराऽरीन् दुवव च कृतान्तवत् ।
चुक्रोध मारुतिस्तालमुच्चखने च महाशिखम् ॥ ८५ ॥

यमायाऽकम्पनं तेन निरुवाप महापशुम् ।
बभ्रज्ज निहते तस्मिन् शोको रावणमग्निवत् ॥ ८६ ॥

स बिभेष प्रचुक्षोव दन्तैरोष्ठं चखाद च ।
प्रगोपायाञ्चकाराऽऽशु यनेन परितः पुरम् ॥ ८७ ॥


 82. Thereafter Akampana wished to fight under the order of Ravana. He proceeded hurriedly and roared very dreadfully.

 83. His left eye throbbed and ill-boding birds twittered. Having disregarded them (these omens), he went ahead and shone with arrows in the battle.

 84. Spread out like ropes, the arrows covered the sky and veiled the earth. The enemies shied away from him ; none could withstand him.

 85. He reduced the enemies to ashes and tormented them like the God of Death. Maruti got angry and dug out a sala tree having huge branches.

 86. By means of that tree, he offered Akampana (as) a huge (sacrificial) beast to Yama. He having been killed, grief scorched Ravana like fire .

 87. He stirred, pounded, and bit (his) lip with the teeth. He hastily got the city guarded all around, with effort.

प्रहस्तमर्थयाञ्चक्रे योबृ मद्भुतविक्रमम् ।
‘कि विचारेण राजेन्द्र ! युद्धाऽर्था वयम् ’ इत्यसौ ॥ ८८ ॥

चक्काणाऽशङ्कितो योचुमुत्सेहे च महारथः ।
निर्येमिरेऽस्य योद्धरश्चक्लुपे । चाऽश्वकुञ्जरम् ॥ ८९ ॥

युयुजुः स्पन्दनानश्वैर्देवान्पुरोहिताः ।
श्रानलुब्रह्मणान् सम्यगाशिषश्चशशंसिरे ॥ ९० ॥

अहिरे ध्नि सिद्धार्था गावश्चाऽऽलेभिरे भटैः ।
प्रचुक्ष्णुवुर्महास्त्राणि जिज्ञासाञ्चक्रिरे हयान् ॥ ९१ ॥

ललुः खङ्गान् ममार्जुश्च ममृजुश्च परश्वधान् ।
अलञ्चक्रे । समालेभेववसे बुभुजे पपे ॥ ९२ ॥

जहसे च क्षणं याननिर्जग्मे यदधभिस्ततः ।
विप्रान् प्रहस्त आनर्च जुहाव च विभावसुम् ॥ ९३ ॥


 88. He requested Prahasta, whose valour was wonderful, to fight. "What (is the use of thought ? We are meant for wars," thus he. --

 89.--declared dauntlessly and the mighty chariot-fighter marched forward to fight . Ravana assigned warriors to him and kept ready horses and elephants.

 90. Chariots were yoked with horses ; the priests sacrificed to the gods, and worshipped brahmins (who) blessed (them) well.

 91. White mustard grains were carried on the head and cows were touched by the warriors; they sharpened (their) mighty missiles and desired to test their horses.

 92. (They) picked up and polished (their) swords and cleaned (their ) axes. ( By the soldiers their own selves ) were decorated, anointed, clothed, fed and (drinks) were drunk.

 93. The soldiers laughed for a moment and then made

संवर्गयाञ्चकाराप्तान् चन्दनेन लिलेप च ।
चचाम मधु मद्भकं वक्त्रं चाऽऽचक चे वरम् ॥ ९४ ॥

उडणीषं मुमुचे चारु रथं च जुजुषे शुभम् ।
आललम्बे । महास्त्राणि गन्तुं प्रववृते ततः ॥ ९५ ॥

आजघ्नुस्तूर्यजातानि तुष्टुवुश्चानुजीविनः ।
रजः प्रववधे घोरं घोषश्च व्यानशे विशः ॥ ९६ ॥

तं यान्तं दुद्रुवुर्गुञ्जाः क्रव्यादश्च सिषेविरे ।
आववुर्वायवो घोरा: खदुकश्च प्रचक्षत: ॥ ९७ ॥

सस्यन्दे शोणितं व्योम रणाङ्गानि प्रजज्वलुः ।
रथाः प्रचस्खलुः साश्वा न रर्हाश्वकुञ्जरम् ॥ ९८ ॥


their exit. Prahasta worshipped brahmins and offered oblations into the fire.

 94. He honoured his well-wishing kinsmen, smeared ( himself ) with sandal paste, drank grape-wine and tied up (his) excellent coat of mail.

 95. He put on a nice turban, took to an auspicious chariot, caught hold of mighty missiles and then started to go.

 96. The dependants beat all sorts of drums and praised (him). Awful dust gathered up and sound pervaded the quarters.

 97. Vultures accompanied him and carnivorous animals attended him who was marching ahead; terrific winds blew and meteors shot down from the sky.

 98. The sky scattered blood ; the war instruments went up in flames; chariots skidded along with the horses and the troops of horses and elephants would not budge.

प्रतोवा जगलुसमानञ्चुयं ज्ञिया मृगः ।
बदाल भूः पुपूरे द्योः कपीनामपि नि:स्वनैः ॥ ९९ ॥

मिमेह रक्तं हस्त्यश्वं राक्षसाश्च नि तिष्ठिषुः ।
ततः शुशुभतुः सेने निर्दयं च प्रजहतुः ॥ १०० ॥

विद्विषुर् दुधुवुश् चच्छुश् चपलमुः सुषुपुर् हताः ।
चखाविरे चखादुश्च विलेपुश्च रणे भटाः ॥ १०१ ॥

प्रहस्तस्य पुरोऽमात्यान् जिहसुर् वधूषुस् तथा ।
वानराः कर्म सेनानी रक्षसां चक्षमे न सत ॥ १०२ ॥

ऊर्णनाव सशस्त्रौघेनराणामनीकिनीम् ।
शशास च बहून् योधान् जीवितेन विवेच च ॥ १०३ ॥

ग्राससञ्ज भयं तेषां विद्यते यथा रविः ।
नाऽऽययास द्विषद्देहैर्जगहे च विशो दश ॥ १०४ ॥


 99. Whips slipped down; sacrificial beasts passed by the left; the earth split up; the sky was filled with the shouts of the monkeys too.

 100. The troops of elephants and horses made water (urinated) and the demons spat out blood. Then both the armies flashed and struck mercilessly.

 101. In the battle, warriors hated, confronted, battered (mutually), fainted and lay down (as if) killed. They were up (again) and they ate and bewailed.

 102. In front of Prahasta the monkeys killed and also overpowered the ministers; the commander of the demons did not brook that action.

 103. He covered up the monkey army with streams of weapons and struck many warriors and deprived them of life;

 104 -(he) instilled fear into them and shone forth like the sun; (he) was not exhausted and penetrated the ten quarters with the enemies' bodies.

केचित् सञ्चुक्षुर् भीता लेजिरेऽन्ये पराजिताः ।
संग्रामाद् बभ्रशुः केचिद् ययाचुश्चापरेऽभयम् ॥ १०५ ॥

एवं विजिग्ये तां सेनां प्रहस्तोऽतिददरं च ।
शशाम न च संक्रुद्धो निर्जुगोप निशाचरान् ॥ १०६ ॥

चुक्रुधे तत्र नीलेन तरुश्चोच्विक्षिपे महान् ।
प्रहस्तोभिहतस्तेन बणन विससृजे बहून् ॥ १०७ ॥

सेहे कपी रथाश्वांश्च रिपोस्ततई शाखिना ।
धरित्रीं मुसली तेथे प्रहस्तश्चिखिदे न च ॥ १०८ ॥

संदुधुक्षे तयोः कोपः पस्फाये शस्त्रलाघवम् ।
नुनोब शाखिनं नील आवने मुसली तरुम् ॥ १०९ ॥

वियत्यानभ्रतुझी भौ मण्डलानि विचेरतुः ।
प्रदुद्रुवतुरन्योन्यं वीरो शश्रमतुर्न च ॥ ११० ॥


 105. Frightened, some contracted (or curled up); being defeated, others felt ashamed; some slipped away from the battle; others begged for safety.

 106. Thus Prahasta vanquished that army and was excessively delighted ; and (once) enraged, he did not calm down and protected the demons.

 107. Thereupon Nala got enraged and a huge tree was lifted up by him; beaten with it, Prahasta discharged plentiful arrows.

 108. The monkey withstood (them) and destroyed the enemy's chariot and horses with the tree ; wielding a mace Prahasta descended to the ground and did not grieve .

 109. The wrath of the two fared up; (their) quickness in hurling weapons waxed; Nila hurled a tree ; the mace-bearer (Prahasta) warded off that tree.

 110. The two warriors dived into the sky, moved in circles on the earth, assaulted each other and did not tire .

Bhatti-16

समीरयाञ्चकाराऽथ राक्षसस्य कपिः शिलाम ।
क्षतस्तया ममारासावाशिमाय च भूतलम् ॥ १११ ॥

तुतुषुर्वानराः सर्वे नेशुश्चिन्ना निशाचराः ।
जेरुराशा दशास्यस्य संन्यं नीलं नुनाव च ॥ ११२ ॥

यदा न फेलुः क्षणवचराणां मनोरथा रामबलाभियोगे ।
लां तवा भेज्जुवीणैवैन्या व्याचख्युरुच्चैश्च हतं प्रहस्तम् ॥ ११३ ॥

इति भट्टिकाव्ये शरबन्धो नाम चतुदर्शः सर्गः ॥

( तिङन्तकाण्डे ‘लिट्'-विलासः प्रथमः परिच्छेदः )


 111 . Thereafter, the monkey hurled a boulder at the demon; injured by it, he died and took to the ground.

 112. All the monkeys were pleased ; the demons of various types perished; Ravana's hopes withered and the army applauded Nila.

 113. When the desires of the demons in the battle with Rama's army did not fructify, then they took to Lanka and loudly announced (to Ravana) the slain Prahasta.

Here ends canto XIV of Bhattikavya named

TYING UP WITH THE (SERPENT) MISSILE

( Part I of the Thanta-kanta being the exemplification of lit )

अथ पञ्चदशः सर्गः

राक्षसेन्द्रस्ततोऽभैषादैक्षिष्ट परित: परम ।
प्रातिष्ठिपच्च बोधार्थं कुम्भकर्णस्य राक्षसान् ॥ १ ॥

तेऽभ्ययुर्भवनं तस्य सुप्तं चेक्षिषताऽथ तम् ।
व्याहार्धेस्तुमुलान् शब्दान दण्डैश्चावधिषQतम् ॥ २ ॥

केशाननुचिषुस् तस्य गजान् गात्रेष्वचिक्रमन् ।
शीतैरभ्यषिचंस् तोयैर अलातेश्चाऽप्यदम्षिः ॥ ३ ॥

नखैरकर्तषुस्तीक्ष्णैर् अदाङक्षदं शनैस्तथा ।
शितैरतौत्सः शलं श्च भेरीश्चाऽवीवदन् शुभाः ॥ ४ ॥

स तान् नाऽजीगण सर्वानिच्छयाऽऽबुद्ध च स्वयम् ।
‘‘अबूबुधत कस्मान् मामप्राक्षीच्च निशाचरान् ॥ ५ ॥


NOW CANTO XV

 1. Thereafter Ravana dreaded, looked around the city and dispatched demons for awakening Kumbhakarna.

 2. They repaired to his mansion and then beheld him asleep, produced a tumultous din and quickly struck (him) with sticks;

 3. -plucked his hair, made elephants walk across his limbs, sprinkled him with cold water and also singed him with burning (fire brands);

 4. —tore him with sharp nails, as also bit him with teeth, pierced him with pointed spikes and sounded auspicious drums.

 5. He heeded not all those and woke up of his own will, and asked the demons, Why have you awakened me ? ’

243

तेऽभाषिषत "राजा त्वां दिदृक्षुः क्षणदाचर: !” ।
सोऽस्नासी व्यलिपन्मांसमप्सासीद् वारुणीमपात् ॥ ६ ॥

न्यवसिष्ट ततो द्रष्टुं रावणं प्रावृतद् गृहात् ।
राजाऽऽयान्तं तमद्राक्षीद् उदस्थाच्चेषदासनात् ॥ ७ ॥

अतुषत् पीठमासने निरविक्षच्च काञ्चनम् ।
अस्मेष्ट कुम्भकर्णाऽल्पमुपाविक्षदथाऽन्तिके ॥ ८ ॥

अबाबीन् ‘‘मां किमियाव' राज्ञा च प्रत्यवादि स: ।
‘‘म सीस्त्वं सुख रामो यदकार्षीत् स रक्षसाम् ॥ ९ ॥

उक्तारीख़ुदन्वन्तं पुरं नः परितोऽरुधत् ।
यद्योतिष्ट रणे शस्त्रैरसैषीद् राक्षसान् क्षयम् ॥ १० ।॥

न प्रावोचमहं किञ्चित् प्रियं यावदजीविषम् ।
बन्धुस्त्वमचतः स्नेहान् मा द्विषो न वधीर्मम ॥ ११ ॥


 6. They said, "Oh demon, the King is desirous of seeing you. " He bathed, anointed (himself), ate meat and drank Wine.

 7. Then he dressed to meet Ravana and started from (his) house. The King saw him coming and rose up slightly from the throne.

 8. He was pleased and pointed to a golden seat nearby. Kumbhakarna smiled and sat by his side.

 9. He said, What for did you summon me ?” And, he was replied to, by the King. "You (who are) happy need not know what Rama did to the demons.

 10. He crossed the ocean, besieged the city all around, shone with (his weapons) in the battle and brought the demons to ruin.

 11 . So long as I lived, I never solicited anything desir- able, not that, you, a brother, honoured with affection, might not kill my enemies.

वीर्यं मा न ददर्श स्वं मा न त्रस्थाः क्षतां पुरम् ।
तवाऽद्राक्ष्म वयं वीर्यं वमजैषीः पुरा सुरान् ॥ १२ ॥

अवोचत् कुम्भकर्णस्तं ‘‘वयं मन्त्रेऽभ्यधाम यत् ।
न त्वं सर्वं तदश्रौषीः फलं तस्येदमागमत् ॥ १३ ॥

प्रासवाक्यान्यवसंस्था मूर्ववाक्येष्ववस्थिथाः ।
अध्यगीष्ठाश्च शास्त्राणि प्रत्यपथा हितं न च ॥ १४ ॥

मूढस्त्वामववञ्चन्त ये विग्रहमचीकरन् ।
अभणीस्मल्यवान् युक्तमसंस्थास् त्वं न तन्मदात् ॥ १५ ॥

राघवस्याऽमुषः कान्तामाप्तैरुक्तो न चाऽऽपपः ।
मा नाऽनुभूः स्वकान् दोषान् मा मुहो मा रुषोऽधुना ॥ १६ ॥

तस्याऽप्यत्यक्रमीत् कालो यत्तदाऽहमवादिषम ।
अघानिषत रक्षांसि परैः कोशांस्त्वमव्ययीः ॥ १७ ॥


 12. Do not refrain from showing valour; do not refuse to protect the harmed city; we have seen your bravery; formerly, you have vanquished the gods."

 13. Kumbhakarna told him, "You have not listened to all that we had spoken to you in counsel. This fruit of that has come (now).

 14. You disregarded the speech of the wise and abided by the words of the fools; you have studied the science (but) did not accept what is wholesome (in it).

 15. ‘‘The fools that made you indulge in conflict, deceived you. Malyavan spoke (what was) proper ; you did not brook it through vanity.

 16. You shattered (separated) Rama's beloved (wife), and did not return (her) when spoken to by well-wishing kinsmen . Not that you should not experience (the fruit of ) your own faults; do not be senseless, do not get angry now.

 17. "The time for even that which I had told then is past.

सन्धानकारणं तेजो यगभूत्तेऽकृथास्तथा ।
यत्वं वैराणि कोशं च सहदण्डमजिलपः" ॥ १८ ॥

अक्रुधश्चाऽभ्यधाद् वाक्यं कुम्भकर्ण दशाननः ।
‘कि त्वं मामजुगुप्सिष्ठा नेदिधः स्वपराक्रमम् ॥ १९ ॥

मोज्जिग्रहः सुनीतानि मा स्म ठंस्था न संयुगे ।
मोपालब्ध : कृतंबंषेषु न वक्षीहितं परम् ” ॥ २० ॥

कुम्भकर्णस्ततोऽगजं भटांश्चाऽन्यान् न्यवीवृतत् ।
उपायंस्त महाऽस्त्राणि निरगाच्च व्रतं पुरः ॥ २१ ॥

मूर्धन विवमिवाऽलेखत् खं व्यापद् वपुषोरुणा ।
पावभ्यां क्ष्मामिवाऽभैत्सीद् दृष्टचाऽधाक्षीदिव द्विषः ॥ २२ ॥


Demons are slain by the enemies (and) you have squandered the treasures.

 18. You have so acted that the means of peace, your lustre, has been dimmed, since you have depleted along with the army (your) valour and treasury."

 19. Ravana got angry and immediately addressed (these) words to Kumbhakarna : Why did you condemn me, (but) did not enkindle your own heroism ?

 20. Force me not to accept good sayings; do not hesitate to march out in the battle; do not taunt me about mistakes already committed; do not demur to carry out the highest interest.”

 21. Thereafter Kumbhakarna thundered and caused other warriors to return (to fight), took up mighty missiles and hastily went out of the city.

 22. He scratched, as it were, the sky with his head, pervaded the sky with his huge frame, broke as though the earth with his (two) feet and burnt the enemies as if with his glance.

दग्धशैल इवाऽभासीत् प्राक्रुस्त क्षयमेघवत ।
प्राचकम्पदुदन्वन्तं राक्षसानप्यतिनसत् ॥ २३ ॥

सपक्षोऽद्रिरिवाऽचलीयश्चसीत् कल्पवायुवत् ।
अभार्षीद् ध्वनिना लोकानभ्राजिष्ट क्षयाग्निवत् ॥ २४ ॥

अनंसद् भूर्भरेणाऽस्य रंहसा शाखिनोऽलुठन् ।
सिंहाः प्रादुद्रुवन् भीता: प्रक्षुभन् कुलपर्वताः ॥ २५ ॥

उत्पाताः प्रावतंस्तस्य द्यौरशीकिष्ट शोणितम् ।
वायवोऽवासिषुर्भामाः क्रूराश्चऽकुषत द्विजाः ॥ २६ ॥

अस्पन्दिष्टऽक्षि वामं च घोराश्चऽराटिषुः शिवाः ।
न्यपप्तन् मुसले गृध्रा दीप्तयाऽऽपीति चोल्कया ॥ २७ ॥

आंहिष्ट तामसंमान्य वर्षात् स प्रधनक्षितिम् ।
ततोऽनर्दवनन्दीच्च शबूनाद्वस्त चाऽऽहवे ॥ २८ ॥


 23. (He) appeared like a blazed mountain, stalked ahead like the cloud of destruction, caused the ocean to quake, frightened excessively even the demons.

 24. (He) moved like a winged mountain, breathed out like the tornado at the end of the aeon, filled the worlds with roars, and flashed like the fire of destruction.

 25. By his weight, the earth caved in, trees rolled down by (his) speed, lions ran away frightened and the dividing (border) mountains shook.

 26. Ill omens dogged him, the heaven sprinkled blood, ferocious tornados began to blow and birds boding evil chirped.

 27. And (his) left eye throbbed and dreadful jackals howled, Vultures fell headlong on (his) maces and a burning meteor shot down.

 28. Having ignored them, he marched ahead. Then (he) roared, rejoiced and challenged the enemies to battle.

प्राशन चाऽतृपत् ठर: क्षुच्चाऽस्याऽऽधबश्नतः ।
अधाद् वसामधसीच्च रुधिरं वनवासिनाम् ॥ २९ ॥

मांसेनऽस्याऽवतां कुक्षी जठरं चाऽप्यशिश्वियत ।
बहूनामग्लुचत् प्राणानग्लोचीच्च रणे यशः ॥ ३० ॥

सामयं चाऽपि सोऽस्तम्भीद विक्रमं चाऽस्य नऽस्तभन् ।
शाखिनः केचिवष्ठयष्ठर न्यमाङक्षरपरेऽम्बधौ ॥ ३१ ॥

अन्ये त्वलद्विषुः शैलान् गुहास्वन्ये स्पलेषत ।
केचिदासिषित स्तब्धा भयात् केचिदपूणिषुः ॥ ३२ ॥

उक्तरिषुरम्भोधिं वानरा सेतुनाऽऽपरे ।
अलज्जिष्टाऽङ्गदस्तत्र प्रस्यवस्थित चोजितम् ॥ ३३ ॥

सस्यं समदुधुक्षच्च वानराणमयुद्ध च ।
ततः शैलानदक्षीपुर उदघूरिचित द्रुमान् ॥ ३४ ॥


 29. He devoured (the monkeys) and was not satiated; the hunger of his, (who went on) eating increased; he drank the fat and sipped the blood of the forest-dwellers.

 30. Both his sides swelled with meat and his abdomen too got swollen. (He) dispelled the life-breaths of many and snatched away their fame in the battle.

 31. He also restrained (their) might (but) they did not stem his valour ; some resorted to trees and others plunged into the ocean.

 32. Others, however, crossed the mountains ; some others hid in caves; some sat paralysed; and some rolled about through fear.

 33. other monkeys crossed the ocean by the bridge. At this Angada felt ashamed and resorted to bravery (dare-devilry).

 34. And he enkindled the spirit of the monkeys and fought ; then they hurled boulders and lifted up trees.

अनवधूः कपिध्याघ्राः सम्यक् चऽयुत्सताऽऽहवे ।
तानमर्दी अखादीच्च निरास्थञ्च तलाहतान् ॥ ३५ ॥

प्राचुचूर्णच्च पादाभ्यामबिभीषत च द्रतम ।
अतर्हच्चैव शूलेन कुम्भकर्णः प्लवङ्गमान् ॥ ३६ ॥

अतौत्सीद्गदया गाढमपिषच्चोपगूहनैः ।
जानश्यामदोच्चान्यान हस्तवतं मवीवृतत् ॥ ३७ ॥

प्रवालिषुः शिला देहे चूर्णमूवन् महाद्रुमाः ।
क्षिप्तस्तस्य न चाऽचेतीत् तनसौ नाऽपि चाऽशुभत् ॥ ३८ ॥

अद्राष्टां तं रघुव्याघ्रौ आखयच्चैनं विभीषणः ।
‘एष व्यजेष्ट देवेन्द्रे नाऽशङ्किष्ट विवस्वतः ॥ ३९ ॥

यक्षेन्द्रशक्तिमच्छासीनाऽप्रोथीवस्य कश्चन ।
कुरूभकण श्रेष्ठं मा युवामस्मान्नृपात्मज ॥ ४० ॥


 35. The tiger-like monkeys roared and fought neatly in the battle. He (Kumbhakarna) crushed, devoured and scattered the monkeys who were (first) hit with his palm.

 36. And he pulvarised them with his two feet and instantly frightened (them); Kumbhakarna even pierced the monkeys with lances.

 37. He hurt them deep with the mace and crushed (some of) them with embraces ; others he punished by his (two) knees and moulded still others by pressing (them) with (his) palms.

 38 . On (his) body, boulders got shattered, huge trees were crushed to powder; he did not (at all) feel that they were hurled at him, nor also was he agitated.

 39. The two tiger-like Raghu princes perceived him and Vibhisana briefed (them) on him. "He vanquished the Lord of the gods (Indra) and did not dread the Sun.

 40. "(He) shattered the mighty missile of the Lord of

"ऽनन्तं मोपेक्षिषथ च मा न कष्टं मिहाऽऽदरम् ।
अमुं मा न वधिष्टेति रामोऽब्रवीत् ततः कपीन् ॥ ४१ ॥

ते व्यरासिषुराद्दन्त राक्षसं चाऽप्यपिप्लवन् ।
प्रबभासन् । स्वकाः शक्तीर्द्धमशैलं वपकारिषुः ॥ ४२ ॥

ते तं व्यशिषताऽक्षौत्सुः पादैर्दन्तैस्तथाऽचिछवन ।
आजजच्छरभो वक्ष नीलस्त्वाऽऽदित पर्वतम् ॥ ४३ ॥

ऋषभोऽदोनुदमैप्सीत् ते तैररिमतवषः ।
अस्फूर्जाब् गिरिशृङ् च व्यनक्षीद् गन्धमादनः ॥ ४४ ॥

अकूविष्ट व्यकारीच्च गवाक्षो भूधरान् बहून् ।
स तान् नाऽजीगण वीरः कुम्भकर्णाऽव्यथिष्ट न ॥ ४५ ॥

असथीच्च परानीकमप्लोष्ट च निरङकुशः ।
निहन्तुं चाऽत्वरिष्टाऽरीनजीच्चडूमागतान् ॥ ४६ ॥


Yaksas (Kubera); none overpowered him. Not that you two princes need not be afraid of this Kumbhakarna.”

 41. Do not disregard him who hits; don't you have no regard for this one. Do not hesitate to kill him. Thus Rama spoke to the monkeys.

 42. They chattered, challenged the demon and also jumped, exhibited their own powers, (and) hurled (at him) a number of trees and boulders.

 43. They crowded (around him), crushed him with the feet, so also tore him with the teeth ; Sarabha tried to pick up a tree ; Nila however, took up a boulder.

 44. Rsabha hurled boulders ; with those they thrashed the enemy; Gandhamadana thundered and discharged the summit of a mountain.

 45. Gavaksa frolicked and dispersed many boulders; that brave Kumbhakarna did not heed them, nor was he hurt.

 46. And he harassed the enemy's army and hopped about unrestricted and hastened to kill the enemies and devoured those that came near his lap.

व्यऋक्ष वानरानीकं संपलायिष्ट चाऽऽयति ।
हस्ताभ्यां नश्यदक्राक्षी भीमे चोदपाधिताऽऽनने ॥ ४७ ॥

रक्तेनाऽचिबिलब भूमि सैन्यैश्चाऽतस्तरङ्गतेः ।
नाऽताप्लॅद् भक्षयन् क्रूरो नाऽश्रम घ्नन् प्लवङ्गमान् । ४८ ॥

न योद्धुमशकन् केचिनाऽढौकिषत केचन ।
प्राणशन् नासिकाभ्यां च वक्त्रेण च वनौकसः ॥ ४९ ॥

उदरे चाऽजरन्नन्ये तस्य पातालसन्निभे ।
आक्रन्बिषु सखीनार्वान् प्रपलायिषताऽस्विदन् ॥ ५० ॥

रक्तमश्च्योतिषुः क्षुण्णः क्षताश्च कपयोऽवृषन् ।
उपास्थायि नृपो भग्नं रसो सुग्रीवमैजिहत् ॥ ५१ ॥

योधं सोऽप्यरुषच्छन्नोरैरिरच्च महाद्रुमम् ।
तं प्राप्तं प्रासहिष्टाऽरिः शक्ति चोग्रमुदग्रहीत् ॥ ५२ ॥


 47. On his coming, the monkey-army yelled and filed. He dragged back (the) disappearing (army) with both hands and threw it into his terrific mouth.

 48 . The cruel one drenched the ground with blood and covered it with the slain forces; he was not satiated (by) eating and was not tired (of ) killing the monkeys.

 49. Some could not fight, some did not go near him, and the forest-dwellers vanished through both his nostrils and mouth.

 50. Some were digested in his stomach which resembled the nether world (patala) ; they yelled, called (their) friends, fled quickly (and) perspired.

 51. The crushed monkeys passed out blood; wounded, (they) felt thirsty: the King (Rama) was approached by the scattered (monkeys) and he goaded on Sugriva.

 52, He, too, was enraged for fighting and threw a huge

स तामबिघ्रमद्भसां वानरेन्द्रस्य चाऽमुचत् ।
प्रापप्तमारुतिस्तत्र तां चाऽलासीद् वियद्गताम् ॥ ५३ ॥

प्रशोभिष्टाऽचखण्डच्च शक्ति वीरो न चाऽयसत् ।
लौहभारसहत्रेण निमित्तानिरकारि मे ॥ ५४ ॥

शक्तिरित्यकुपद् रक्षो गिरिं चोवखनीव् गुरुम् ।
व्यसृष्ट तं कपीन्द्रस्य तेनाऽभूच्चुंबस क्षतः ॥ ५५ ॥

प्र लोठिcट च भूपृष्ठ शोणितं चाऽप्यसुनुवत् ।
तमादाय पलायिष्टव्यरोचिष्ट च राक्षसः ॥ ५६ ॥

अभष: कपयोऽन्वरत् कुम्भकर्ण मरुत्सतः ।
शनैरबोधि सग्रीवः सोऽलञ्चीत कर्णनासिकम् ॥ ५७ ॥


tree against the enemy; he withstood it (as it) reached (him) and picked up a ferocious missile.

 53. He whirled that terrific (missile) and discharged it towards the lord of the monkeys. Maruti instantly fell thereon and caught that (missile) that had risen up the sky.

 54. The brave Maruti blazed and broke the missile and was not tired. ‘Manufactured out of a thousand weight-units (20 tolas) of iron.

 55. -my missile is (broken by him), thus the demon got angry and dug out a heavy boulder and hurled it against (Sugriva), the lord of the monkeys; wounded thereby he fainted.

 56 . -and rolled on the ground and passed blood; after picking him up, the demon ran off and became radiant (with victory).

 57. The monkeys got frightened; the son of the Wind (Maruti) chased Kumbhakarna ; gradually Sugriva came to (his) senses ; (and) he plucked off the ears and nose

राक्षसस्य, न चाऽन्नासीत् प्रनष्टुमयतिष्ट च ।
अक्रोधि कुम्भकर्णेन पेष्टुमारम्भि च क्षितो ॥ ५८ ॥

सुग्रीवोऽस्याऽभ्रशद्धस्तात् समगहृिष्ट चाऽम्बरम् ।
तुर्णासन्वसृप रामम्माननन्दव वानरान् ॥ ५९ ॥

अतस्वरच तान् योदधमचिचेष्टच राघव ।
कुम्भकर्णं न्यवतष्ट रणेऽयुत्सत वानराः ॥ ६० ॥

अविवेष्टन् नृपदेशाबारुलैश्चाऽऽशु राक्षसम् ।
तानधावीत् समारूढांस्तेऽप्यन्नसिषताऽऽकुलाः ॥ ६१ ॥

अग्रसिष्ट व्यधाविष्ट समाश्लिक्षच्च निर्दयम् ।
ते चाऽप्यधोरिषुर्वारं रक्त चाऽवमिषुर्मुखैः ॥ ६२ ॥


 58. -of the demon and did not fear; he also tried to ( disentangle himself from his grip and) flee. At this Kumbhakarna got enraged and began to crush him against the ground.

 59. sugriva slipped off from his hand and adeptly plunged into the sky, hurriedly approached Rama and delighted the monkeys.

 60. He hurried them up to fight and urged the two Raghavas. Kumbhakarna re-entered the fray and the monkeys fought (him).

 61. (Rama) got (him) surrounded (by the monkeys); and (they), by the command of the King, quickly mounted on the demon. He shook of those that had mounted on him, and they too, hurtled down distressed.

 62. He swallowed, chased and mercilessly hugged (them). They too yelled fiercely and vomitted blood through their mouths.

स चाऽपि रुधिरंमंतः स्वेषामप्यवयिष्ट न ।
अग्रहीचर्चाऽऽपुरन्येषामरुद्ध च पराक्रमम् ॥ ६३ ॥

संत्रस्तानामपहरि सत्त्वं च वनवासिनाम् ।
अच्छेदि लक्ष्मणेनऽस्य किरीटं कवचं तथा ॥ ६४ ॥

अभेदि च शरदंह: प्राशंसीत् तं निशाचरः ।
अस्पधछट च रामेण तेनाऽस्याऽक्षिप्सतेषवः ॥ ६५ ॥

यैरघानि खरो वाली मारीचो दूषणस्तथा ।
अवामंस्त स तान दत् प्रोवयंसीच्च मुद्गरम् ॥ ६६ ॥

वायव्याऽस्त्रेण तं पाणिं रामोच्छरसीत् सहायुधम् ।
आदीपि तरुहस्तोऽसावधवीच्चाऽरिसंमुखम् ॥ ६७ ॥

सवृक्षमच्छिवत् तस्य शास्त्रेण करं नृपः ।
जज़े चाऽशशतब्बाणैरप्रासीदिषुभिर्मुखम् ॥ ६८ ॥


 63. And he, intoxicated by blood, did not pity even his own (soldiers), and took the life and strained the valour of the enemies.

 64. The spirit of the frightened forest-dwellers was eradicated; His diadem as well as his armour was shattered by Laksmana ;

 65. -and, his body was injured by means of arrows, The demon praised him and fought with Rama ; by him arrows were discharged at him.

 66. Through vanity, he disregarded those arrows with which Khara, vali, Marica as well as Dusana were killed, and brandished his club.

 67. With the missile of Wind, Rama severed that arm along with the weapon; with a tree in his (other) hand he glowed brightly and ran up to confront (face) Rama.

 68. The King, with Indra's missile, cut off his hand

ऐन्त्रेण हृदयेऽव्यासीत् सोऽध्यवात्सीच् च गां हतः ।
अपिक्षातां सहस्त्रे द्वे तद्देहेन वनौकसाम् ॥ ६९ ॥

प्रस्ताविषुः सुरा रामं विशः प्रापनि शाचराः ।
मूरकम्पिष्ट साढेन्द्र व्यचलीदम्भसां पतिः ॥ ७० ॥

हतं रक्षांसि राजानं कुम्भकर्णमशिभवन् ।
अदद रावणोऽशोचीन् मोहं चाऽशिश्रियत् परम् ॥ ७१ ॥

अपप्रथद् गुणान् भ्रातुरचिकीर्तच्च विक्रमम् ।
'ऋद्धन कुम्भकर्णेन येऽदशिषत शत्रव: ॥ ७२ ॥

कथं न्वजीविषुस्ते च स चाऽमृत महबलः' ।
अयुयुत्सिषताऽऽश्वास्य कुमारा रावणं ततः ॥ ७३ ॥


along with the tree, incapacitated his thighs with arrows and filled his mouth with darts.

 69. He struck at his (Kumbhakarna's) heart with Indra's missile and, killed (him), (at which he (Kumbhakarna) took to (fell on) the ground; of forest-dwellers two thousands were ground under his body.

 70. Gods applauded Rama ; the demons reached (filed in) (different) directions ; the earth, along with mighty mountains quaked; the ocean got agitated .

 71. The demons announced slain Kumbhakarpa to the King . Ravana wept, lamented and passed into a high faint.

 72. He proclaimed the virtues and recounted the valour of his brother. 'The enemies who were perceived (confronted) by the enraged Kumbhakarna.

 73. -survived; but he, whose might was great, died; How is it ?" Thereafter, having reassured Ravana, the princes, (the sons of Ravana), desired to fight.

देवान्तकोऽतिकायश्च त्रिशिराः स नरान्तकः ।
ते चांऽऽहिषत संग्रामं बलिनो रावणात्मजाः ॥ ७४ ॥

युद्धोन्मत्तं च मत्तं च राजा रक्षार्थमाञ्जिहत् ।
सुतानां, निरगतां तौ राक्षसौ रणपण्डितौ ॥ ७५ ॥

तेरजेषत संन्यानि द्विषोऽकारिषताऽऽकुलाः।
पर्वतानिव ते भूमावचेषुर्वानरोत्तमान् ॥ ७६ ॥

अङ्गदेन समं योद्धमघटिष्ट नरान्तकः ।
प्रेषिषद् राक्षसः प्रासं सोऽस्फोटीदङ्गदोरसि ॥ ७७ ॥

अश्वान् वालिसुतोऽहसीबतताडच्च मुष्टिना ।
रावणिश्चाऽव्यथो योद्धुमारब्ध च महीं गतः ॥ ७८ ॥

तस्यऽहरिषत प्राणा मुष्टिना वालिसूनुना ।
प्रादुद्भवंस्ततः क्रुद्धः सव रावणयोऽङ्गदम् ॥ ७९ ॥


 74. Those powerful sons of Ravana, Devantaka, Atikaya, Trisiras and that (famous) Narantaka, marched forth for battle.

 75. The King dispatched Yuddhonmatta and Matta for the protection of his sons. Those two demons, expert in fighting, marched out.

 76. By them the forces were vanquished, enemies were rendered distressed; like mountains they heaped on the earth the best of monkeys.

 77. Narantaka strove to fight with Aigada; the demon discharged a barbed missile; it broke on the chest of Aigada.

 78. The son of Vali killed (his) horses and thrashed him with the fists and, unharmed, Ravana's son, who descended to the ground, began to fight.

 79. With a fist-blow, his life-breaths were snatched away by the son of Vali. Then all the enraged sons of Ravana rushed towards Angada.

ततो नीलहनूमन्तौ र।वणीनववेष्टतम ।
अकारिष्टां गिरौस्तुङ्गनरॉसीत् त्रिशिराः शरैः ॥ ८० ॥

परिघेणाऽऽवधिष्टऽथ रणे देवान्तको बली ।
मुष्टिनाऽववरत् तस्य मूर्धानं मारुतात्मजः ॥ ८१ ॥

अवीविपत् ततो वीर्यं नीलं चाऽपिडच्छरैः।
युद्धोन्मत्तस्तु नीलेन गिरिणाऽऽनायि संक्षयम् ॥ ८२ ॥

प्रबभ्राजत् ततः शक्ति त्रिशिराः पवनात्मजे ।
हनूमता क्षतास्तस्य रणेऽमृषत वाजिनः ॥ ८३ ॥

अत्रसञ्चाऽहतो मूध्नि खड्गं चाऽजीहरद् द्विषा ।
प्राणानौज्झीच च खड्गेन छिन्नं स्तेनैव मूर्धभिः ॥ ८४ ॥

मत्सेनाऽमारि संप्राप्य शरभास्तां महागदाम् ।
सहस्रहरिणाऽक्री डी तिकायस्ततो रणे ॥ ८५ ॥


 80. Then Nala and Hanuman surrounded Ravana's sons (and) hurled lofty boulders ; Trisiras blocked (them) with arrows.

 81. Then , in the fight, the mighty Devantaka hit with an iron-tipped club ; the Son of the Wind smashed his head with a first-below.

 82. Then Yuddhonmatta enkindled valour and tormented Nila with arrows ; by Nila, however, he was led to destruction by means of a boulder.

 83. Then Trisiras shot a missile at the Son of the Wind struck by Hanuman, his horses died in the fight.

 84. And, hit on the head, he dropped down and allowed (his) sword to be snatched away by the enemy, and laid down his life with his (three) heads severed by that very sword !

 85. Having received (a blow from) the huge club hurled by Sarabha, Matta died. Then Atikaya sported in the battle in a thousand-horsed.

Bhatti-17

रथेनाऽविध्यथच्चाऽरीन् व्यचरीचच निरङ्कुशः ।
विभीषणेन सोऽख्यायि राघवस्य महारथ: ॥ ८६ ॥

‘अतस्तस्मादयं वत्रं स्वयम्भुवमनू तुषत् ।
प्रशिक्षिष्ट महास्त्राणि रणेऽरक्षेच्च राक्षसान् ॥ ८७ ॥

अध्यगीष्टाऽर्थशास्त्राणि यमस्याऽहृष्ट विक्रमम् ।
देवाहवेष्वदीपिष्ट नाऽजनिष्टाऽस्य साध्वसम ॥ ८८ ॥

एष रावणिराप।वि वानराणां भयङ्करः ।
प्रहृताऽथ स काकुत्स्थं धनुश्चाऽपुस्फुरद् गुरु ॥ ८९ ॥

सौमित्रिः सर्षवत् सिहदवत् तं महाहवे ।
तौ प्रावीवततां जेतुं शरजालान्यनेकशः ॥ ९० ॥

अच्छेत्तां च महात्मानौ चिरमभ्रमतां न च ।
तथा ताबास्थतां बाणानतानिष्टां तमो यथा ॥ ९१ ॥


 86. -chariot and tormented his enemies and moved about unrestrained. By Vibhisana that mighty (chariot)-warrior was announced (introduced) to Rama.

 87 . This one stopped the adamant and delighted the Creator (Self-born-Brahma), studied mighty missiles and pro tected the demons in battle;

 88. -(he) studied the science of politics, dispelled the valour of Yama, (and) blazed in the wars with the gods; no fear (ever) arose in him.

 89. Dreadful to the monkeys, this son of Ravana has come near." Then he challenged the descendent of Kakutstha (Rama) and flourished his heavy bow.

 90. Like a serpent assaulting a lion, the son of Sumitra (Laksmana) assaulted him in the great war; for winning a vic tory, they discharged numerous arrows.

 91. And the two magnanimous (warriors), broke (the arrows) and did not tire out for long. They shot arrows in such a manner (even) as to spread darkness.

सर्याग्नेये पकारिष्टमस्त्रे राक्षसलक्ष्मणौ ।
ते चोपागमतां नाशं समासाद्य परस्परम् ॥ ९२ ॥

अबिभ्रजत् ततः शस्त्रमैषीकं राक्षसो रणे ।
तदप्यबसदा सद्य माहेन्द्रं र लक्ष्मणेरितम् ॥ ९३ ॥

ततः सौमित्रिरस्मार्जीववैविष्ट च दुर्जयम् ।
ब्रह्मास्त्रं तेन मूर्धानमवध्वंसन्नरद्विषः ॥ ९४ ॥

ततोऽक्रन्दीव दशग्रीवस्तमाशिश्वसदिन्द्रजित् ।
निरयासीच्च संक्रद्धः प्राचिचच्च स्वयम्भुवम ॥ ९५ ॥

अहौषीत् कृष्णवर्मानं समयष्टाऽस्नमण्डलम् ।
सोऽलब्ध ब्रह्मणः शस्त्रं स्यन्दनं च जयावहम् ॥ ९६ ॥

तमध्यासिष्टवीप्राग्रम मोदिष्ट च रावणिः ।
छनरूपस्ततोऽकर्ता देहान् रावणविद्विषाम् ॥ ९७ ॥


 92. The demon and Laksmana discharged the Solar' and the Fiery missiles, (respectively), and having dashed mutually, they (the two arrows) perished.

 93. Then the demon ignited the Aisika missile in the battle. That too, perished after dashing against the Mahendra missile shot by Laksmana .

 94. Then Laksmana recollected and ignited the invincible Brahma missile and with it smashed the head of the man-hater (Atikaya).

 95. Then Ravana cried (in grief). Indrajit consoled him and marched out enraged and worshipped the Self-born (Brahma).

 96. (He) offered oblations in the Fire, worshipped the group of missiles; he acquired from the Creator a weapon and a chariot which brought victory.

 97. The son of Ravana mounted it which had a blazing front and instantly rejoiced; then (he), whose form became invisible, smashed the bodies of Ravana's enemies.

सप्तषष्टि प्लवङ्गानां कोटीर्वाणैरसूषुपत् ।
निशान्ते रावणिः क्रुद्धो राघवौ च व्यमू मुहत् ॥ ९८ ॥

अपिस्फवत स्वसामथ्र्यमग्रहीत् सायकविशः।
अघोरीचव यहाघोरं गत्वा प्रेषाच्च रावणम् ॥ ९९ ॥

विभीषणस्ततोऽबोधि सस्फुरौ रामलक्ष्मणौ ।
अपारीत् स गृहीतोल्को हतशेषान् प्लवङ्गमान् ॥ १०० ॥

मा शोचिष्ट रघुव्यानौ नाऽमृषातrमिति ब्रुवन् ।
प्रयबुद्ध स नीलादीन् निहतान् कपियूथपान् ॥ १०१ ॥

तत्रेषज्जाम्बवान् प्राणीदुवमीलीच्च लोचने ।
पौलस्त्यं चाऽगयीत ‘‘कच्चिदजीवीन्मारुतात्मजः ॥ १०२ ॥

तस्य क्षेमे महाज ! नाऽमृष्मऋखिला वयम् ।
पौलस्त्योऽशिभवत् तं च जीवतं पवनात्मजम् ॥ १०३ ॥


 98. By the end of night, the angry Indrajit put to (eternal) sleep seven thousand crores of monkeys and rendered the two Raghavas unconscious.

 99. Indrajit enhanced his own might, veiled the quarters with arrows, thundered very ferociously and having gone back, sent (out) Ravana (to see the devastation).

 100. Then Vibhisapa realised (that) Rama and Laksmana (showed) a throbbing ; he, who held a torch, delighted the remaining monkeys that had survived the dead (saying) :

 101 . “Do not grieve, the tiger-like Raghu Princes are not dead." He came to know that the monkey commanders Nila and others were slain.

 102. Among them Jambavan breathed slightly and opened his eyes, and spoke to Vibhisana (Paulastya), Has the Son of the Wind survived per chance ?

 103 . Oh great King, in (case of) his safety all of us may not die." And Vibhisana reported to him that the Son of the Wind was alive.

प्रायिष्ट मारुतिस्तत्र तौ चाऽप्यहृष तप्तः ।
प्राहैष्टां हिमवत्पृष्ठे सवौषधिगिरि ततः ॥ १०४ ॥

तौ हनूमन्तमानेतुमोषधीं मृतजीविनीम् ।
सन्धानकरण चाऽन्यां विशल्यकरणीं तथा ॥ १०५ ॥

प्रोवपाति नभस्तेन स च प्रापि महागिरिः।
यस्मिन्नज्वालिषु रात्रौ महौषध्यः सहस्रशः ॥ १०६ ॥

निरचायि यदा भेदो नौषधीरु हनूमता ।
सर्व एव समहारि तवा शैलः सहौषधिः ॥ १०७ ॥

प्राणिषु निहताः केचित् केचित्तु प्रोब मीलिषुः ।
समोऽन्येऽहासिषुर्योध व्यभिषत चाऽपरे ॥ १०८ ॥

अजिञ्जपंस्तथैवाऽभ्यानोषधीर् आलिपंस्तथा ।
एवं तेऽचेतिषुः सर्वे वयं चाऽधिषताऽधिकम् ॥ १०९ ॥


 104. Maruti arrived there and thereupon both of them rejoiced; then (the two) dispatched behind Himalaya to the mountain of all medical herbs.

 105 . -Maruti, to fetch the herb which revived the dead (myrtajiwan), which joined together broken bones (sandhana karan) and also another one which completely healed wounds.

 106. The sky was dived into by him (Hanuman) and he reached the huge mountain whereupon the important herbs shone brightly by the thousands at night

 107. When the distinction between the medicinal herbs was not determined by Hanuman, then the whole mountain along with the herbs was brought (by him) there (to Lanka).

 108. Some of the dead, breathed again; some, on the other hand, opened (their eyes) ; other warriors abandoned darkness (unconsciousness) and still others yawned.

 109. He made (them) smell the herbs; so also smeared others (with them); thus they all came back to life and acquired greater strength.

अजिह्वत् स काकुत्स्थो शेषांश्चाऽजीजिवत् कपीन् ।
हनूमान्, अथ ते लङ्कामग्निनाऽदीदिपन् घृतम् ॥ ११० ॥

समनासीत् ततः संन्यममार्जाब् भल्लतोमरम् ।
अमाझच्चाऽसिपत्नादीनवभासत् परश्वधान् ॥ १११ ॥

कुम्भकर्णसुतौ । तत्र समनाद्ध महाबलौ ।
निकुम्भश्चैव कुम्भश्च प्रापत तौ प्लवङ्गमान् ॥ ११२ ॥

अगोपिष्टां पुरीं लङ्कामगौप्सां रक्षसां बलम् ।
अस्याक्तमायुधानीकमनैष्टां च क्षयं द्विषः ॥ ११३ ॥

अकोकूयिष्ट तत्सैन्यं प्रपलायिष्ट चाऽऽकुलम् ।
अच्युतच्च क्षतं रक्तं हतं चाऽध्यशयिष्ट गाम् ॥ ११४ ॥

अङ्गवेनाऽहसातां तो युध्यकम्पनकम्पनौ ।
अभ्यार्दा वालिनपुत्रं प्रजङ्घोऽपि समरसरः ॥ ११५ ॥


 110. Hanuman delighted the two Kakutstha princes and revived the remaining monkeys ; thereafter, they hastily ignited Lanka with fire.

 111 . Then the army (of Ravana) put on armour, polished crescent-tipped lances and javelinscleaned (their) ine swords and brightened (their) axes.

 112. Then Nikumbha and Kumbha, the two very mighty sons of Kumbhakarna, put on coats of mail and they accosted the monkeys.

 113. The two protected the city (of) Lanka, saved the army of the demons, discharged a multitude of weapons and led the enemy to destruction.

 114. That distressed army yelled and fled; being wounded, (it) emitted blood, and being killed, (it) lay on the ground.

 115. Those two, Akampana and Kampana, were killed in the battle by Aigada. Thereupon Prajaigha, full of jealousy, struck the soa of Vati (Angada).

तस्याऽप्यबेसिदिष्टऽसौ मूर्धानं मुष्टिनाऽऽङ्गवः ।
अहर्षाच्च शिरः क्षिप्रं यूपाक्षस्य निराकुलः ॥ ११६ ॥

शरीरं लोहिताक्षस्य न्यभडक्षीद द्विविदस्तदा।
क्रुद्धः कुम्भस्ततोऽभैत्सीमैन्दं सद्विबिवं शरैः ॥ ११७ ॥

आघूणष्टां क्षतौ क्षमां च तावाशिश्रियतामुभौ ।
मातुलौ विह्वलौ दृष्ट्वा कुम्भं वालिसुतो नगं: ॥ ११८ ॥

प्रणवीच्छरवर्षेण तानपीही निशाचरः ।
वानरानं जिहड् रामस्त ॥ रक्षितुमङ्गदम् ॥ ११९ ॥

तमनास्त सुग्रीवो भ्रातृव्यं शत्रुसंकटात् ।
मुष्टिना कौम्भकण च क्रुद्धः प्राणैरतित्यजत् ॥ १२० ॥

निकुम्भो वानरेन्द्रस्य प्राहैषीत् परिघं ततः ।
हनूमांश्चाऽऽपतन्तं तमभाक्षीद् भोगिभीषणम् ॥ १२१ ॥


 116. That Aigada smashed his head with a fist-blow and Nirakula quickly severed the head of Yupaksa.

 117. Then (the monkey) Dvivida pounded the body of Lohitaka. Thereupon enraged Kumbha injured Mainda along with Dvivida with arrows.

 118 . Wounded, those two whirled and took to the ground. On seeing both his maternal uncles distressed, the son of Vali with trees.

 119. --covered up Kumbha ; the demon dispelled them with a shower of arrows. Rama hurriedly impelled the monkeys to protect Aigada.

 120. Sugriva instantly rescued (his) brother's son from the danger of the enemy and enraged, he, with a fist-blow, got the son of Kumbhakarna to be forsaken by his life-breaths.

 121 . Then Nikumbha hurled a club at the monkey chief and Hanuman smote down that (club) which was rushing down and was as terrific as a cobra.

प्रणुवत् । तेजसाऽरातिसरासीच्च भयङ्करम् ।
ग्रीवां चाऽस्य तथाक्राक्षीदजिजीवद् यथा न तम् ॥ १२२ ॥

समगतकपिसैन्यं सम्मदेनाऽतिमात्रं
 बिटहरिणनाथः सिद्धिमौहिष्ट निस्याम् ।

नृपतिमतिररंस्त प्राप्तकामेव हर्षाद्
 रजनिचरपतीनां सन्ततोऽतयि शोकः ॥ १२३ ॥

इति भट्टिकाव्ये कुम्भकर्णवधो नाम पञ्चदशः सर्गः ॥

( तिङन्तकाण्डे ‘लुड्-विलासः द्वितीयः परिच्छेदः )


 122. (He) overpowered the enemy with (his) lustre, and thundered ferociously and so pulled his neck as not to let him live.

 123. The monkey army was overwhelmed with exultation; the lord of the monkeys inferred eternal victory ; the Kings mind exulted through joy as if it had secured its desires ; the grief of the King of the demons waxed unabated.

Here ends canto XV of Bhattikavya named

THE DEATH OF KUMBHAKARNA

( Part Iy of the Tihanta-kanda in exemplification of lui )

अथ षोडशः सर्गः

ततः प्ररुदितो राजा रक्षसां हतबान्धवः ।
कि करिष्यामि राज्येन सीतया कि करिष्यते ॥ १ ॥

अतिकाये हते वीरे प्रोत्सहिष्ये न जीवितुम् ।
हेपयिष्यति कः शशून् केन जाषिध्यते यमः ॥ २ ॥

अतिकायाद् विन पाशं को वा छेत्स्यति वारुणम् ।
रावणं मंस्यते को वा स्वयम्भूः कस्य तोक्ष्यति ॥ ३ ॥

श्लाघिष्ये केन, को बन्धून् नेष्यत्युन्नतिमुन्नतः ।
कः प्रेष्यति पितृन् काले, कृत्वा कथिष्यते न कः ॥ ४ ॥

उद्यास्यति हरिवं व्र विचरिष्यति निर्भयः ।
भोक्ष्यते यज्ञभागांश्च शूरमानं च वक्ष्यति ॥ ५ ॥


NOW CANTO XVI

 1. Then the King of the demons, whose kinsmen were slain, lamented, What shall I do with the kingdom ? What could be done with Sita ?

 2. ‘‘The warrior Atikaya having been killed, I shall not enthuse (myself) to live. Who will put the enemies to shame ? By whom will Yama be vanquished ?

 3. ‘‘Or who but Atikaya will cut of the noose of Varuna ? Or who will respect Ravana ? Whom will Brahma please ?

 4. By whom shall be praised? Who, himself pros perous, will lead his kinsmen to prosperity ? Who will gratify the manes at the proper time ? Who having achieved (something great) will not boast ?

 5. (Now) Indra will brandish the adamant and move

265

रविस्तथ्स्यति निशब्दो वास्यत्यनियतं मरुत् ।
निर्वरयंत्यूबुसं घातः स्वेच्छयेन्दुरुदेष्यति ॥ ६ ॥

तीव्र स्यन्विष्यते मेधैश्नं बतष्यते यमः ।
अतिकायस्य मरणे कि करिष्यन्ति नाऽन्यथ ॥ ७ ॥

उन्मीलिष्यति चक्षुमें वथ, यद्विनयागतम् ।
प्राज्ञालाभोन्मुखं नत्रं न द्रक्ष्यति नरान्तकम् ॥ ८ ॥

धिङ् मां त्रिशिरसा नाऽहं सम्शध्येऽथ यत् पुनः ।
घनिष्यन्ते द्विषः केन तस्मिन् पञ्चत्वमागते ॥ ९ ॥

शत्रुमिनिहते मते द्रक्ष्येऽहं संयुगे सुखम् ।
युद्धोमतद् बिना शश्नन् समास्स्स्स्यति को रणे ॥ १० ॥


about dauntless ; and he will partake of the sacrificial portions and would prattle thinking himself to be brave.

 6. The sun will shine fearlessly: the wind will blow unrestricted; the collection of seasons will end (i.e., They will occur singly); the moon will rise at its will.

 7. ‘‘The clouds will shower severely and Yama will behave ferociously. On Atikaya's death who and what will not act differently ?

 8. In vain will my eye open, my eye that will not per ceive the modest Narantaka, arrived in humility, with his face raised for receiving orders !

 9. ‘‘Fie upon me, for I shall not be seen again today by (my son) Trisiras. He being slain, through whom will the enemies be got killed ?’’

 10. "Matta being killed by the enemies, I shall (now) be easily encountered (by my enemies) in battle. Who but Yuddhonmatta will march towards the enemies in the battle ?’

आह्वास्यते विशो मां योत्स्यमानः शतक्रतुः।
प्रकल्प्स्यति च तस्यऽर्यो निकुम्भे दुर्हणे हते ॥ ११ ॥

कल्पिष्यते हरेः प्रतिलं चोपहनिष्यते ।
भागंस्यते सुरैश्चेह रिपोर्यास्यामि वश्यताम् ॥ १२ ॥

सरिष्यामि विजेष्ये वा हतश्चेत् तनया मम ।
हनिष्यामि रिपूंस्तूर्णं न जीविष्यामि दुःखितः ॥ १३ ॥

स्मेष्यन्ते मुनयो देवा: कथयिष्यन्ति चाऽनिशम् ।
‘वशग्रीवस्य चुनतेविनष्टं रक्षसां कुलम् ॥ १४ ॥

केन सम्भावितं तात कुलकर्णस्य राघवः ।
रण कस्यं ति ग(नणि मर्माणि च वितस्स्यैति ॥ १५ ॥

पतिष्यति क्षितौ भानुः पृथिवी तोलयिष्यते ।
नभस्वान् भक्ष्यते व्योम मुष्टिभिस्ताडयिष्यते ॥ १६ ॥


 11 . Dauntless Indra, desirous of fighting, will challenge me; and Nikumbha, who was hard to kill, being killed, his (Indra's) objective will be achieved.

 12. ‘‘Indra's delight will occur (ensue) and Lanka will be devastated; the gods will arrive here and I shall get into the servitude of the enemy.

 13 . ‘If my sons are killed, I shall die or vanquish ; I shall quickly kill the enemies ; (but) grieved, I shall not live.

 14. The sages will smile and the gods will declare, day night, ‘The race of demons perished on account of the evil policies of Ravana.

 15 . By whom was it foreseen, Oh father, that Rama would sever the limbs and hurt the vitals of Kumbhakarna in battle ;

 16 that the sun will tumble down on the earth ; the earth will be hurled up; the wind will be shattered; the sky will be beaten up with fist-blows;

इवोस्यन्दिष्यते वह्निः समुच्छोक्ष्यति सागर: ।
जलं धक्ष्यति, तिग्मांशोः स्यन्स्यन्ति तमसां चयाः ॥ १७ ॥

कुम्भकर्णं रणे पुंसा क्रुद्धः परिभविष्यते ।
संभावितानि चैतानि कदाचित् केनचिज्जने ॥ १८ ॥

कुम्भकर्णं हते लङ्कमारोक्ष्यन्ति प्लवङ्गमाः ।
वङ्क्ष्यन्ति राक्षसान् दृप्ता भङ्क्ष्यन्ति च ममाश्रमान् ॥ १९ ॥

चरस्यन्ति बालवृद्धश्च नत्स्यन्ति च मुदा युताः ।
तेन राक्षसमुख्येन विना तान् को निरोश्स्यति ॥ २० ॥

अमर्षों मे परः सीत राघवः कामयिष्यते ।
च्युतराज्यात् सुखं तस्मात् कि किलाऽसाववाप्स्यति ॥ २१ ॥

मारयिष्यामि वैदेहीं खादयिष्यामि राक्षसैः ।
भूमौ वा निखनिष्यामि विध्वंसस्याऽस्य कारणम् ॥ २२ ॥


 17 . —"that fire will ooze out of the moon; the ocean will dry up; water will burn; a mass of darkness will flow from the sun;

 18. -that the enraged Kumbhakarna will be overpowered in battle by a human male. These were never thought possible by anyone among the people.

 19. ‘Kumbhakarna being killed, the arrogant monkeys will invade Lanka, bite the demons and pull down (my) resorts.

 20 . And (they will) kill the children and old men and will dance, full of joy; who without that chief of demons, will restrain them ?

 21. My greatest anger (is that), Rama will make love to Sita ; what pleasure, indeed, will she derive from him who has lost his kingdom ?

 22. I shall kill the Videha Princess (and) have her devoured by the demons; or I shall ditch the cause of this devastation down into the ground.

नाऽनुरोत्स्ये जगल्लक्ष्मीं घटिष्ये जीवितुं न वा ।
न रंस्ये विषयै: शून्ये भवने बान्धवैरहम् ॥ २३ ॥

मोदिष्ये कस्य सौख्येऽहं को मे मोबिध्यते सुखे ।
अदेयाः किंकृते भोगाः कुम्भकर्ण ! त्वया विना ॥ २४४ ॥

या: सुहृत्सु विपन्नेषु मामुपैष्यन्ति संपदः ।
ताः किमन्युक्षताभोगा न विपत्सु विपत्तयः ॥ २५ ॥

‘विनङ्क्ष्यति पुरं क्षिप्रं तूर्णमेष्यन्ति वानराः ।
असधिरसोस्तवेत्येतद् विभीषणसुभाषितम् ॥ २६ ॥

'अर्थेन संभूता राज्ञा न भविष्यामहे वयम् ।
संयोत्स्यामह' इत्येतत् प्रहस्तेन च भाषितम् ॥ २७ ॥

मानुषो नाम पस्काषी राजन् पुरुषाशिनाम् ।
योधयिष्यति संग्रामे दिव्यास्त्ररथबुर्जयम् ॥ २८ ॥


 23. I shall not covet the riches of the world, nor shall I strive to live, nor shall I feel happy with sensuous objects in this palace which is devoid of kinsmen.

 24. Without you, Oh Kumbhakarna, in whose happiness shall I rejoice ? Who will exult in my happiness ? For what purpose should pleasures be acquired ?

 25 . Is it not that, with their dimensions pruned by grief, the riches that will come to mewhile my (well-wishingfriends are dead, will be disastrous among calamities !

 26. ‘‘This was well said by Vibhisapa, The monkeys will soon arrive(this) capital of yours, who are not desirous of peace, will perish ?'

 27. And this was said by Prahasta : 'Well nourished with money by the king, we shall not speak, (but) shall fight.

 28. Indeed, a human male, treading on feet, will force the King of the cannibals, invincible on account of his divine missiles and chariot, to fight in battle !

सनत्स्याम्यथवा योधं न कोष्ये सत्वहीनवत् ।
अद्य तप्स्यन्ति सदा भूः पास्यत्यरिशोणितम् ॥ २९ ॥

आकक्ष्यामि यशः शलूनपनेष्यामि कर्मणा ।
अनुभबिष्यते शोको मैथिल्याऽऽद्य पतिक्षयात् ॥ ३० ॥

मन्तू यिष्यति यक्षेन्द्रो वल्गूयिष्यति नो यमः ।
ग्लास्यन्त्यपतिपुत्राश्च वने वानरयोषितः ॥ ३१ ॥

सुखं स्वस्यन्ति रक्षांसि भ्रमिष्यन्ति च निर्भयम् ।
न बिक्रोक्ष्यन्ति राक्षस्यो नरांश्चाऽत्स्यन्ति हषिता: ॥ ३२ ॥

प्राङ् मुहूर्तात् प्रभातेऽहं भविष्यामि ध्रुवं सुखी ।
आगामिनि ततः काले यो द्वितीयः क्षणोऽपरः ॥ ३३ ॥

तत्र जेतं गमिष्यामि त्रिदशेन्द्रं सहामरम् ।
ततः परेण भूयोऽपि लङ्गमेष्याम्यमरसर:” ॥ ३४ ॥


 29. Or I shall brace up for fighting (and) not bewait like a dis-spirited (person). Today the carnivorous animals will be gratified, the earth will drink blood.

 30. ‘‘I shall wrench fame, repel the enemies with my activity. Toady Sita will be made to experience grief on account of the destruction of (her) husband.

 31. The lord of the Yaksas will be depressed; Yama will not rejoice; and the young wives of the monkeys will despond devoid of husbands and sons.

 32. The demons will sleep happily and move about fear lessly; the demonesses will not weep and be exalted that they will eat men.

 33. Before the (close of the first) mudurta in the morning. I shall definitely be happy (by killing Rama). Then during what (will be the next second moment (muhurta) in the time to come.

 34. —‘therein I shall proceed to vanquish the lord of the gods, along with the gods ; with the next morment (nuhurta) thereafter I shall once again return to Lanka, free of anger.’’

तमेवंवादिनं वा मूढमिन्द्रजित् समुपागतः ।
"युयुत्सिध्येऽहमित्येवं वदन् रिपुक्षयङ्करः ॥ ३५ ॥

‘नाऽभिज्ञा ते महाराज ! जेष्यावः शक्रपालितम ।
दप्तदेवगणाकीर्णमायां सह सुरालयम् ॥ ३६ ॥

नाऽभिज्ञा ते सयक्षेत्रं भङ्क्ष्घावो यद् यमे बलात् ।
रत्नानि चाऽऽहरिष्यावः प्राप्स्यावश्च पुरीमिमाम् ॥ ३७ ॥

एष पेक्ष्याम्यरीन् भूयो न शोचिष्यसि रावण !।
जगद द्रक्ष्यसि नीरामसवगाहिष्यसे विशः ॥ ३८ ॥

सहभुस्यः सुरावासे भयं भयो विधास्यसि ।
प्रगंस्यत्यद्य देवेन्द्रस्त्वां वक्ष्यति स सन्नतिम् ॥ ३९ ॥

भेष्यते मुनिभिस्चत्तस् त्वमधिष्ठस्यसि द्विषः ।
ज्ञास्येऽहमद्य संग्रामे समस्तैः शूरमानिभिः ॥ ४० ॥


 35. To the infatuated one speaking thus, came Indrajit, fearful to the enemy, saying thus, I wish to fight.

 36 . ‘‘Oh great King, don't you have the recollection that we two together conquered the abode of the gods protected by Indra and thronged by haughty hosts of gods ?

 37 . Don't you have the recollection that we two forcibly broke up Yama, along with the lord of the Yaksas, and snatched away jewels and reached this city ?

 38. "Here, I shall crush the enemies; you will never lament again, Oh Ravana ; you will see the world bereft of Rama and pervade the quarters.

 39. "Along with dependents, you will again instil fear in the residence of the gods. Today the King of the gods will surrender and he will announce his salutation to you.

 40. “Fright for you will be entertained by the sages ; you will overpower enemies. Today, in the battle, I shall be tested by all those who falsely regard themselves as brave.

शयिष्यन्ते मया चाऽद्य वीरंमन्या षिद्गणाः ।
हिष्यामि क्षितिं कुत्तंरच गात्रैर्वनौकसाम् ॥ ४१ ॥

अरोक्ष्यामि युगान्तवारिवघटासंघट्टधीरध्वनि
निर्यास्यन् रथमुच्छूितध्वजधनुःखड्गप्रभाभासुरम् ।

श्रोष्यस्यद्य विकीर्णवृक्णविमुखव्यापन्नशत्रौ रणे
तृप्तांश्छोणितशोणभीषणमुखान् अध्याशिनः क्रोशतः” ॥ ४२ ॥

इति भट्टिकाव्ये रावणविलापो नाम षोडशः सर्गः ॥

( तिङन्तकाण्डे ‘लुड्बिलासः तृतीयः परिच्छेदः )


 41 . "And those hosts of enemies, who falsely feel brave will be tested by me, today. I shall cover the earth today with the severed limbs of the forest-dwellers.

 42. “Marching out, I shall mount a chariot which will produce a deep sound like that of the collision of banks of clouds at the end of the aeon and which will be lustrous with the radiance of the upraised flag, bow and sword. Today you shall hear the yelling of carnivorous beings who (will be) satiated on the battered and slain enemies scattered face downwards on the battlefield and whose faces will be red and ferocious with blood. "

Here ends canto XVI of Bhattikavya named

THE LAMENT OF RAVANA

(Part III of Thanta-kanda, being the exemplification of Int)

अथ सप्तदशः सर्गः

आशासत ततः शान्तिमनुरग्नीनहावयन् ।
विप्रानवाचयन् योधाः प्राकुर्वन् मङ्गलानि च ॥ १ ॥

अपूजयन् । कुलज्येष्ठानुपागूहन्त बालकान् ।
स्त्री: समावर्धयन् साऽस्ना: कार्याणि प्राविशंस्तथा ॥ २ ॥

प्राच्छादयन् व्यलिम्पंश्च प्राश्नन्नथ सुरामिषम् ।
प्रापिबन् मधु माध्वीकं भक्ष्यांश्चादन् यथेप्सितान् ॥ ३ ॥

स्यश्यन् शस्त्राण्यभीष्टनि समनह्श्च वर्मभिः ।
अध्यासत " सुयानानि द्विषद्भ्यश्चाऽशपंस्तथा ॥ ४ ॥


NOW CANTO XVII

 1. Then the warriors solicited peace, bathed, offered oblations in the (sacred) fires, made brahmins utter (blessings) and performed auspicious rites.

 2. They honoured the elders of the family, embraced the children, reassured the women who were full of tears, (and) so also instructed (them) about (their) tasks.

 3. They dressed, anointed (themselves), consumed wine with meat, drank the madhvika wine to their content and ate food as (they) desired.

 4. They sharpened their favourite weapons and braced themselves with coats of mail, mounted good vehicles and cursed (their) enemies.

Bhatti-18

273

अपूजयंश्चतुर्वक्त्रं विप्रानाचंस्तथाऽऽस्तुवन् ।
समालिपत शक्ररियनं चाऽभ्यलषद वरम् ॥ ५ ॥

प्रामुञ्चद् वनं रत्नाढयमबध्नात् खड्गमुज्ज्वलम् ।
अध्यास्त स्यन्दनं घोरं प्रावर्तत ततः पुरः ॥ ६ ॥

अश्नन् भेरीमंहस्वानाः कम्पैश्चऽप्यधमन् शुभान् ।
प्रताडयन् मृदङ्गांश्च पेराश्चापूरयन् कलाः ॥ ७ ॥

अस्तुवन् बन्विनः शब्वानन्योन्यं चोवभावयन् ।
मनवन् सिहनावांश्च प्राद्रकत हयद्विपम् ॥ ८ ॥

प्रनिमित्तान्यथाऽपश्यन्नस्फुट रविमण्डलम् ।
प्रौक्षन् शोणितम मोबा वायवोऽवान् सुदुःसहाः ॥ ९ ॥

आच्छेन् वामं मृगाः कृष्णाः शस्त्राणां व्यस्मरन् भटाः ।
रक्तं न्यष्ठीवव् अक्लाम्यद् अखिद्यद् वाजिकुञ्जरम् ॥ १० ॥


 5. They worshipped the four-faced (Brahma), honoured the brahmins and also praised (one another). Indrajit smeared (himself) and desired an excellent chariot.

 6. He donned an armour rich with jewels, tied a blazing sword, mounted a terrific chariot and then marched forth.

 7. They beat loud-sounding drums , so also blew auspicious conchs, mydangas and blew sweet peras.

 8. The bards sang praises ; (the warriors) gave out calls to one another and roared like lions.

 9. Now they saw evil omens ; the sun's orb burst; the clouds showered blood (and) extremely unbearable hurricanes blew.

 10. Black antelopes passed by the left; warriors forgot (their) weapons ; the troop of horses and elephants vomitted blood, got exhusted and depressed.

न तानगणयन् सर्वानास्कन्दंश्च रिपून् द्विषः ।
अच्छिवमसिभिस्तीक्ष्णैर् अभिन्दैस्तोमरं स्तथा ॥ ११ ॥

न्यकृन्तंश्चक्रधराभिरतुदन् शक्तिमिदंढम ।
भल्लैरविध्यनुग्रऽगैर् अबृहस्तोमरैरलम् ॥ १२ ॥

प्रास्यन् प्लवङ्गमा वृक्षानधुन्वन् भूधरं भृशम् ।
अहिंसन् मष्टिभिः क्रोधाबदशन् वशी रपि ॥ १३ ॥

प्रादुन्वन् जानुभिस्तूर्णसतुवंस्तलकूर्परै: ।
प्राहिण्वन्नरिमुक्तानि शस्त्राणि विविधानि च ॥ १४ ॥

अतृणे शक्रजिच्छन्नभ्राम्यच्च समन्ततः ।
अध्वनच्च महाघोरं न च कंचन नाऽदुनोत् ॥ १५ ॥

नाऽजानन सन्वधनं तं धनुर्नक्षन्त बिभ्रतम् ।
नेषनचेतनमस्यन्तं हतास्तेनाऽविदुर् द्विषः ॥ १६ ॥


 11. The enemies disregarded all of them and attacked their enemies, cut (them) with sharp swords, so also pierced (them) with javelins.

 12. They severed with the sharp edges of discs, injured firmly (deeply) with missiles, wounded with sharp-tipped spears (and) battered amply with javelins.

 13. The monkeys hurled trees, killed excessively with mountains, struck with fists and bit in anger with teeth too .

 14. They speedily tortured with knees, mauled with palms and elbows and tossed back the various weapons discharged by the enemies .

 15. Indrajit killed his enemies and stalked all around; and he thundered most frighteningly, not that he did not frighten one and all.

 16. They did not see him fixing the arrow (to the bow), did not perceive him wielding the bow, did not notice him.

प्रशृण्वन्नन्यतः शब्दं प्रपलायन्त चाऽन्यतः।
प्राक्रान्वमन्यतोऽकुवंस्तेनाऽहन्यन्त चाऽन्यत: ॥ १७ ॥

प्रालोठन्त व्यभिद्यन्त परितो रक्तमनघन ।
पर्यश्राम्यन्नतृष्यंश्च क्षतास्तेनाऽस्रियन्त च ॥ १८ ॥

सौमित्रिराकुलस्तस्मिन् ब्रह्मास्त्रं सर्वरक्षसाम् ।
निधनायाऽऽजुहूषत् तं व्यष्टभ्नाव् रघुनन्दनः ॥ १९ ॥

ततो मायामयीं सीतां घ्नन् खड्गेन वियद्गत: ।
प्रदृश्यतेन्द्रजिद्, वाक्यमवदत् तं मरुत्सुतः ॥ २० ॥

"माऽऽपराध्नोदियं किचिदभ्रश्यत् पत्युरन्तिकात् ।
सीता राक्षस ! मा मैनां निगृह्: पाप ! दुःखिताम् ॥ २१ ॥


discharging the arrow ; the enemies struck by him realised (only his valour).

 17. They heard the sound from one place and quickly fled elsewhere; (they) gave out a yell from another place and by him they were killed from elsewhere.

 18. Hit by him, they rolled, got separated (or severely injured), oozed blood all around, got exhausted and thirsty, and died.

 19. Distressed at him, the son of Sumitra (Laksmana) wished to invoke the missile of Brahma for the massacre of all demons; Rama restrained him.

 20. Then Indrajit was seen rising up in the sky and killing a phantom of Sita with a sword; the Son of the Wind addressed him (these) words :

 21. This one, Oh demon, has committed no crime; she stayed away from the vicinity of her husband. Oh sinner, do not kill her who is grieved.’’

‘पीडाकरममित्राणां कर्तव्यमिति शक्रजित् ।
अब्रवीत् खड्गकृष्टश्च तस्या मूर्धानमच्छिनत् ॥ २२ ॥

‘यरकृतेऽरीन् व्यगूर्लम समुद्रमतराम च ।
सा हतेति वदन् राममुपातिष्ठन् मरुत्सुतः ॥ २३ ॥

ततः प्रामुह्यतां वीरो राघवावरतां तथा ।
उष्णं च प्राणिनां दीर्घमुच्चैव्याक्रोशतां तथा ॥ २४ ॥

तावभाषत पौलस्स्यो मा स्म प्ररुवितं युवाम् ।
ध्रुवं स मोहयित्वाऽऽस्मान् पायोऽगच्छनिकुम्भिलाम् ॥ २५ ॥

मा स्म तिष्ठत, तत्रस्थो वध्योऽसावहुतानलः ।
अस्त्रे ब्रह्मशिरस्युग्ने स्यन्दने चाऽनुपाजिते ॥ २६ ॥

ब्रह्माऽवधाव् वधं तस्य तस्मिन् कर्मण्यसंस्थिते ।
प्रायच्छदाज्ञां सौमित्रेयूथपानां च राघवः ॥ २७ ॥


 22. Whatever is troublesome to the enemies has to be done, " thus spoke Indrajit, and, having drawn his sword, severed her head .

 23. ‘‘She for whom we fought the enemies and crossed the ocean is slain. So saying Maruti went to Rama .

 24. Then the brave Raghu Princes fainted and lamented and heaved long hot sighs and called out loudly.

 25. The Son of Pulastya (Vibhisana) told them, ‘‘You two do not weep. Definitely, that sinner, having beguiled us, has gone to Nikumbhila.

 26 . Do not wait; he ought to be killed (while he) is staying there and has not sacrificed into the Fire, and while the terrific Brahmasiras missile and chariot have not been secured (by him).

 27. Brahma decreed his slaying while that ritual is incomplete.” Rama gave the command to Sumitra's son and the troop-leaders.

तां प्रत्येच्छन् सुसंप्रीतास्ततस्ते सविभीषणाः ।
निकुम्भिलां समभ्यायम् न्यरुध्यन्त च राक्षसैः ॥ २८ ॥

दिक्पालंकवनं तत्र सेने प्रकुरुतां महत् ।
ऐत रक्षांसि निजस्य व्रतं पौलस्रयलक्ष्मणौ ॥ २९ ॥

तत्रेन्द्रजितमैक्षेतां कृतfधडण्यं समाहितम् ।
सोऽजुहोत् कृष्णवर्मानममनन् मन्त्रमुत्तमम् ॥ ३० ॥

अध्यायच्छक्रजिद् ब् िब्रह्म समाधेरचलन च ।
तमाह्वयत सौमित्रिरगर्जच्च भयङ्करम् ॥ ३१ ॥

अकुप्यदिन्द्रजित् तत्र पितृव्यं चाऽगदद वचः ।
‘‘यमत्राऽजायथा देह इहाऽपुष्यत् सुरामिषेः ॥ ३२ ॥

इहाऽजीव इहैव त्वं करमरभथाः कथम् ।
नाऽपश्यः पाणिमादं स्वं बन्धुत्वं नाऽप्यपेक्षथाः ॥ ३३ ॥


 28. Then, highly pleased, they accepted it, proceeded to Nikumbhila along with Vibhisapa (but) were prevented by the demons (who were).

 29 . –the protectors of the quarters. There, both the armies fought a terrible battle. Having subdued the demons, Laksmana and Vibhisana quickly went (ahead).

 30. There they saw seated in concentration, Indrajit who had arranged the altars ; repeatedly reciting the most powerful incantation, he sacrificed into the Fire.

 31. Indrajit meditated upon Brahman (the Eternal Soul) and did not stir from concentration. Laksmapa challenged him and roared fearfully.

 32. At that, Indrajit got wild and said (these) words to his (paternal) uncle : ‘‘You took birth here and (your) body got fat here on wine and flesh.

 33. Here only you lived; how did you undertake (this)

अधमन नाऽनसः पाप ! लोकवावान्न चाऽबिमेः।
धर्मदूषण ! नूनं त्वं नाऽजाना नाऽश्रुणोरिवम् ॥ ३४ ॥

निराकृत्य यथा बन्धून् लघुत्वं यात्यसंशयम्।
पितृव्येण ततो वाक्यमभ्यधीयत शक्रजित् ॥ ३५ ॥

‘मिथ्या मा स्म व्यतिक्रामो मच्छीलं मा न बुध्यथाः।
सत्यं समभवं वंशे पापानां रक्षसामहम् ॥ ३६ ॥

न त्वजायत मे शलं तादृग् यवृक् पितुस्तव ।
क्षयावहेषु वषय वार्यमाणो मयाऽऽरमत् ॥ ३७ ॥

वशग्रीवोऽहमैतस्मादस्यजं न तु विद्विषन् ।
परस्वाभ्यार्जयन् नारीरन्यदीयाः परामृशत् ॥ ३८ ॥


cruel deed ? You did not see the wet hand, nor also did you look to relationship.

 34. ‘‘Oh sinner, you did not fear irreligiosity and you were not afraid of public censure. Oh violator of duty, indeed, you have neither known nor heard this.

 35. —as to how one having repudiated his kinsmen, doubtlessly gets debased." Then Indrajit was addressed (these) words by his uncle :

 36. Do not overstep falsely; not that you do not know my character. True, I took birth in the race of sinful demons.

 37. My character, however, did not become like that of your father. Though being dissuaded by me, he revelled in vices wrought with ruin.

 38. “On this account did I leave Ravana, but not feeling inimical. He got the riches of others looted and touched the wives of others.

व्यजिघक्षत सुरान्नित्यं प्रामाद्यद् गुणिनां हिते ।
आशङ्कत सुहृद्वधूनवृद्धान् बहमन्यत ॥ ३९ ॥

बोधंररमतेभिस्ते पिताऽत्यज्यत यंमया” ।
ततोऽरुडयवनर्वच्च द्विविंशतिभिरेव च ॥ ४० ॥

शरैरताडयञ् डयबन्धे पञ्चविशतिभिर्नपस ।
रावणि,स्तस्य सौमित्रिरमथ्नाच्चतुरो हयान् ॥ ४१ ॥

सारथि चाऽलुनाड् बाणैरभनक् स्यम्बनं तथा ।
सौमित्रिम किरद् बाणैः परितो रावणिस्ततः ॥ ४२ ॥

तावस्फावयतां शक्ति बाणाश्चऽकिरतां मुहुः ।
वारुणं लक्ष्मणोऽक्षिप्यवक्षिपद् रौद्रमिन्द्रजित् ॥ ४३ ॥

ते परस्परमासाद्य शस्त्रे नाशमगच्छताम् ।
आसुरं राक्षसः शस्त्रं ततो घोरं व्यसर्जयत् ॥ ४४ ॥


 39. ‘‘He always wished to fight the gods, erred in (following the beneficial (advice) of the virtuous, suspected friends and kinsmen (and) highly respected the immature.

 40. Your father revelled in these vices, wherefore he was abandoned by me" Thereby Indrajit got angry and thundered and also with forty-

 41. arrows, (that) son of Ravana struck (his) relative (and) with a hundred the King (Laksmana). Laksmana killed his four horses (of the chariot).

 42. And (his) charioteer, (he) cut down with arrows, so also shattered his chariot. Then the Son of Ravana enveloped the Son of Sumitra all around with arrows.

 43. The two enhanced their strength and repeatedly discharged arrows. Laksmana discharged Varuna's missile and Indrajit hurled Rudra’s.

 44. The two missiles, having contacted each other

तस्मान्निरपतद् भरि शिलश्लेष्टिमुद्गरम् ।
महेश्वरेण सौमित्रिरस्तभ्नात् तत् सुदुर्जयम् ॥ ४५ ॥

ततो रौद्रसमायुक्तं माहेन्द्र लक्ष्मणोऽस्मरत ।
तेनाऽऽगम्यत घोरेण शिरश्चऽह्रियत द्विषः ॥ ४६ ॥

अतुष्यन्नमराः सर्वे प्रहृष्यन् कपियूथपाः ।
पर्यष्वजत सौमित्र मध्यं जिघ्रश्च राघवः ॥ ४७ ॥

अरोवीद् राक्षसानीकमरोदन्नूभुजां पतिः।
मैथिल्यं चाऽशपद्धन्तुं तां प्राक्रमत चऽऽतुरः ॥ ४८ ॥

‘‘अयुक्तमिदमित्यन्ये तमाप्ताः प्रत्यवारयन् ।
न्यरुधश्चास्य पन्थानं बन्धुता शुचमारुणत् ॥ ४९ ॥


attained mutual destruction. Then the demon discharged the terrific Asura missile.

 45. Therefrom fell down copious boulders, spikes, swords and mallets. The son of Sumitra halted that highly invincible (missile) with (the missile) of Mahesvara.

 46. Then Laksmana remembered the Mahendra missile in conjunction with the Raudra. That terrific missile shot forth and the enemy's head was shorn off.

 47. All the gods rejoiced; the chiefs of monkey troops were highly delighted; Rama embraced and smelt Lasmana on the head.

 48. The army of the demons wept ; the lord of cannibals wailed and swore at the Mithila Princess, and, distressed, (he) walked up to kill her.

 49. Other well-meaning kinsmen dissuaded him saying, ‘‘This is improper, and blocked his way; the multitude of kinsmen dispelled his grief,

आस्फयताऽस्य वीरत्वममर्षश्चाप्यतायत ।
रावणस्य ततः सैन्यं समस्तमयुयुत्सयत् ॥ ५० ॥

अग्नीनवरिवस्यंश्च तेऽनमस्यंश्च शङ्करम् ।
द्विजनप्रीणयन् शास्त्रं यातुधाना भवद्भियः ॥ ५१ ॥

परितः पर्यवाद् वायुराज्यगन्धिर्मनोरमः ।
अश्रयत। सपुण्याहः स्वस्तिघोष : समुच्चरन् ॥ ५२ ॥

योद्धारोऽबिभरुः शान्त्यै साक्षतं वारि मूर्धभिः ।
रत्नानि चाऽवदुर्गाश्च समवाञ्छस्नथाऽऽशिषः ॥ ५३ ॥

प्रविवंश्चन्वनेः शुभ्रविचित्रं समवस्त्रयन् ।
अधारयन् स्रजः कान्ता वर्म चाऽन्येऽवधुद्रुतम् ॥ ५४ ॥

समक्ष्णुवत शस्त्राणि प्रमृजन् खड्गसंहतीः ।
गजादीनि समारोहन् प्रातिष्ठन्ताऽथ सत्वराः ॥ ५५ ॥


 50. Ravana's valour swelled up and anger expanded; then he made his whole army wish for fighting.

 51. Those demons in whom fear was being born, attended (respectfully) to the Fire and bowed to Sankara, and pleased the brahmins for pacification (of evil).

 52. All around blew a breeze smelling ghee and delightful to the mind; the rising recital of "Be it well (syasti)” along with May the day be auspicious" was heard.

 53. For pacification (of evil), the warriors carried, on their heads, water with unbroken (rice grains) ; they gave away jewels and cattle, and then ardently wished for blessings.

 54. They smeared themselves with white sandal (paste), donned multicoloured dresses, put on charming garlands and quickly put on armour.

 55. (They) sharpened the weapons, polished the bulk of swords, mounted elephants and other (mounts) and set out in baste.

अपूरयन् नमः शब्दो बलसंवर्त संभवः ।
अपूर्यत च दिग्भागास्तुमुलैस्तूर्यनिस्वनैः ॥ ५६ ॥

असं द्वारेष संघट्रो रथाश्वद्विपरक्षसाम् ।
सुमहाननिमित्तैश्च समभूयत भीषणैः ॥ ५७ ॥

कपयोऽबिभयस्तस्मिन्नभजंश्च महाद्रुमान् ।
प्रोवखायन् गिरस्तूर्णमगृह्णंश्च महशिलाः ॥ ५८ ॥

ततः समभवद् युद्ध प्राहरन् कपिराक्षसः ।
अन्योन्येनाऽभ्यभूयस्त विमर्दम सहन्त च ॥ ५९ ॥

प्रावर्धत रजो भौमं तद् व्याश्नुत दिशो दश ।
पराक्रमीयविवेकं च प्रामुष्णात् कपिरक्षसाम् ॥ ६० ॥


 56. The din arising from the bustle of the forces filled the firmanent and the space of the quarters was pervaded by the tumultous peals of trumpets.

 57. There was , at the gates , a very great upsurage of chariots, horses, elephants and demons: and dreadful evil omens occurred.

 58. At that, the monkeys got frightened, and tore off big trees, hurriedly dug up mountains and picked up huge boulders.

 59. Then ensued a battle; monkeys and demons struck (each other) ; they were overpowered by one another and with stood (each other's) strokes.

 60. Dust from the ground rose up higher and higher ; it pervaded the ten quarters and robbed the monkeys and the demons of the discrimination between one's own and the enemy's (soldiers).

ततोऽहिद्विषनिरालोके स्वेभ्योऽन्येभ्यश्च राक्षसाः ।
अद्विषन् वानराश्चैव वानरेभ्योऽपि निर्दयाः ॥ ६१ ॥

अधुरंस्ते महाघोरमश्च्योतवथ शोणितम् ।
समपद्यत । रक्तेन समन्तात् तेन कर्दमः ॥ ६२ ॥

गम्भीराः प्रावहन् नद्यः समजायन्त च हव: ।
वृद्धं च तद्रजोऽशाम्यत् समवेद्यन्त च द्विषः ॥ ६३ ॥

ततोऽचित्तीयताऽस्त्रौघेर् धनुश्चाऽश्रुनयन् महत् ।
रामः समीहितं तस्य नाऽचेतन् स्वे न चाऽपरे ॥ ६४ ॥

छिनानैक्षन्त भिन्नांश्च समन्ताव् रामसायकैः ।
भृष्टं हाहेति चाऽश्रुण्वन् न च रामं न्यरूपयन् ॥ ६५ ॥

अभिनच्छत्रुसंघातान् प्रभुण वाजिकुञ्जरम् ।
अपिनट् च रथाऽनीकं न चाऽज्ञायत संचरन् ॥ ६६ ॥


 61. Then, in the absence of light, the demons got wild with their own and other's (soldiers). And the merciless monkeys got inimical with the monkeys too.

 62. They thundered very dreadfully; then blood oozed out ; on account of that blood slush got formed all around.

 63. Deep rivers flowed forth and deep lakes were created; and that swollen dust settled down and the enemies were recognised all around.

 64. Then Rama worked wonders with streams of missiles and waved (his) huge bow; neither his own (followers) nor those of the enemy understood his intention.

 65. They did not see (the demons) injured and battered all around by Rama's arrows ; and they heard (their) cry Ah ! Alas !' (but) did not perceive Rama.

 66. He smashed crowds of enemies, pulverised elephants and horses, and pounded the chariot array , (but) was not apprehended raging around,

दश दन्तिसहस्राणि रथिनां च महात्मनाम् ।
चतुर्दश सहस्राणि सारोहाणां च वाजिनाम् ॥ ६७ ॥

लक्षे च हे पवतीनां राघवेण धनुर्भूता ।
अनीयन्ताऽष्टमे भागे विवसस्य परिक्षयम् ॥ ६८ ॥

यमलोकमिवाग्ननाद रुद्राक्रीडमिवाऽकरोत् ।
शैलं लैरिवाऽचिनोद् भूमि बृही राक्षसैर्हतः ॥ ६९ ॥

अस्तुवन् देवगन्धर्वा व्यस्मयत प्लवङ्गमाः।
कपीन्दोऽतप्यत प्रीतिः पौलस्त्योऽमन्यताऽवनतम ॥ ७० ॥

राक्षस्य: प्रारुवन्नुच्चैः प्राजुगुप्सन्त रावणम् ।
अमुह्व् बालवृद्धे च समरौदितरो जनः ॥ ७१ ॥

'सर्वतश्चाऽऽश्रयं प्राप्नोत्रीच्छन्नृभ्यस्तु रावणः ।
फलं तस्येवमभ्याया दुरुक्तस्येति चाऽब्रुवन् ॥ ७२ ॥


 67. Ten thousands of elephants, fourteen thousands of magnanimous chariot-warriors and of horses along with their riders.

 68. —and two lacs of foot-soldiers were led to destruction by the bow-bearing Rama, in (just) one-eighth of the day.

 69. With the multitude of demons killed, he wove up, as it were(a sort of) Yama's world, prepared a play-ground, as it were, for Rudra (a cerematorium), and heaped up the earth as though with boulders.

 70. The gods and the gandharvas eulogised (him) ; the monkeys were surprised; delight was spread in the Lord of the monkeys (Sugriva), and Vibhisapa regarded (it as) marvellous.

 71. The demonesses wept bitterly and loudly (and) despised Ravana. The old people and children fainted and other people wailed intensely,

 72. And they spoke thus, "Ravana secured safety from all, but did not solicit (i) from human beings; here came the fruit of that mistaken utterance.'

aततोऽधावन् महाघोरं रथमास्थाय रावणः ।
अक्ष्मायत मही, गृध्राः समरायं न्त भीषणाः ॥ ७३ ॥

मेघाः सविद्यतोऽवर्षश्चेलक्नोपं च शोणितम् ।
भवन् भीमा नभस्वतः प्रारुवन्नशिखाः शिवाः ॥ ७४ ॥

अटटघताऽवमत्याऽसौ सुनिमित्तानि, संयुगे ।
प्रधुनो धनुरस्त्रौघेः प्रणनयत । विद्विषः ॥ ७५ ॥

व्यनाशयंस्ततः शशून् सुग्रीवास्ता महीभृतः ।
ततो व्यरसव् अग्लाय अध्यशेत महीतलम् ॥ ७६ ॥

आश्च्योतद् रुधिरं तोयमलषच्चाऽतिविह्वलम् ।
आशयत नृमांसादां बलं सुग्रीवबाधितम् ॥ ७७ ॥

विरूपाक्षस्ततोऽक्रीडत् संग्रामे मत्तहस्तिना ।
मुष्टिनाऽवालयत् तस्य मूर्धानां वानराधिपः ॥ ७८ ॥


 73. Thereafter, having mounted a very terrific chariot Ravana rushed out ; the earth quaked ; dreadful vultures frequented all around.

 74. And clouds accompanied by lightning showered blood, enough to wet clothes; terrific storms blewinauspicious jackals howled.

 75. Having disregarded those evil omens, he stalked about incessantly in the battle, waved (his) bow and ceaselessly covered his enemies with streams of missiles.

 76. Thereafter, the boulder hurled by Sugriva destroyed the enemies; then (the army) yelled, felt weary and lay down on the surface of the ground;

 77.-the army of the cannibals, harassed by Sugriva and in extreme agony, oozed out blood and pined for water and slept (in death) .

 78. Then Virupaksa disported in the battle on a rutting elephant. The Lord of the monkeys pounded his head with a fist-blow.

अचूर्णयच्च । यूपाक्षी हा शिलया तदनन्तरम् ।
संक्रुद्धो मुष्टिनऽतुभ्नाव् अङ्गदोऽलं महोबरम् ॥ ७९ ॥

ततोऽसृष्णाव् दशग्रीवः क्रुद्धः प्राणान् वनौकसाम् ।
अगोपायच्च रक्षांसि दिशश्चाऽरीनभाजयत ॥। ८० ॥

आलोकयत् स काकुत्स्थमधृष्णोव् घोरमध्वनत् ।
धनुरभ्रमय भीमम् अभीषयत विद्विषः ॥ ८१ ॥

अस्कलल्लक्ष्मण बाणै रत्यङ्गमञ्च सं व्रतम् ।
राममभ्यद्रव ज्जिष्णुर् अस्कुनाच्चेषुवृष्टिभिः ॥ ८२ ॥

अपौहद् बाणवर्षों तद्भरुल्लै रामो निराकुलः ।
प्रत्यस्कुनो वशग्रीवं शरैराशीविषोपमैः ॥ ८३ ॥

मण्डलान्याटतां चित्रमच्छिन्स शस्त्रसंहतीः ।
जगद् यस्मापयेतां तो न च वीरावसीवताम् ॥ ८४ ॥


 79. And thereafter (he) crushed Yupaksa with a rock. The highly enraged Aigada completely finished Mahodara with a fist-blow.

 80. Then the angry Ravana pulled out the life-breaths of the forest-dwellers; he protected the demons and had the enemies resort to the quarters.

 81. He beheld Rama, braced up, shouted fiercely, whirled (his) terrific bow and frightened the dire enemies.

 82. Accustomed to victory, he harassed Laksmana with his arrows and hurriedly went past him, accosted Rama and enveloped (him) with showers of arrows.

 83. Unperturbed, Rama dispelled that shower of arrows with spears (and) in return enveloped Ravana with arrows comparable to serpents.

 84. The two whirled marvellously in circles and cut the volleys of weapons ; those (two) warriors dismayed the world and did not get exhausted.

व्योम प्राचिनुतां बाणैः क्ष्मामक्ष्मापयतां गतैः।
अभिन्तां तृणं मन्योन्यं शिक्षाश्चाऽतनुतां मुहुः ॥ ८५ ॥

समाधसऽऽसुरं शस्त्रे राक्षसः क्रूरविक्रमः ।
तवक्षरन् महासर्पन् व्याघ्रीसंहांश्च भीषणान् ॥ ८६ ॥

यषेधत् । पावकास्त्रेण रामस्तव राक्षसस्ततः ।
अवध्यद् रौद्रमत्युग्रं मुसलाद्यगलत् ततः ॥ ८७ ॥

गान्धर्वेण स्यविध्यत् तत् क्षितीन्द्रोऽथ नराशनः ।
सर्वमर्मसु का पुत्स्थमस्मत् तीक्ष्णैः शिलीमुखैः ॥ ८८ ॥

ततस्त्रिशिरसं तस्य प्रावृश्चल्लक्ष्मणो ध्वजम् ।
अमथ्नात् सारथ चाऽऽशु भूरिभिश्चाऽतुदच्छरैः ॥ ८९ ॥

अश्वान् विभीषणोऽतुभ्नात् स्यन्दनं चाऽक्षिणोद् द्रुतम् ।
नाऽक्षुभ्नाद् राक्षसोभ्रातुः शक्त चोवबृहद् गुरुम् ॥ ९० ॥


 85. (The two) covered the sky with arrows, made the earth tremble by (their) movements , injured each other speedily and repeatedly spread out (exhibited) (their) instruction (in fighting).

 86. The demon of cruel valour aimed the Asura missile; it emitted huge serpents and fierce tigers and lions.

 87. Rama despelled it with the Fire missile ; then the demon deployed the extremely terrific Raudra missile ; therefrom fell down maces and other weapons.

 88. The King counter-struck it with the Gandharva missile. Then the cannibals overspread Rama on all his vitals with sharp arrows.

 89. Thereafter, Laksmana cut off his three-pronged banner and speedily crushed down (his) charioteer and perforated (him) with a multitude of arrows.

 90. Vibhisana killed (his) horses and speedily smashed (his) chariot. The demon was not agitated and lifted up a heavy missile against (his) brother.

तामापतन्तीं सौमित्रिस्त्रिधाऽकृन्तच्छिलीमुखैः ।
अशब्दायन्त पश्यन्तस्तत क्रुद्धो निशाचरः ॥ ९१ ॥

अष्टघण्टां महाशक्तिमुदयच्छन् महत्तराम् ।
रामानुजं तयाऽऽविध्यत् स महीं व्यसुराश्रयत् ॥ ९२ ॥

राघवस्याऽभृशायन्त सायकास् , तेरुपद्रतः ।
ततस्तूर्णं दशग्रीवो रणक्षमां पर्यशेषयत् ॥ ९३ ॥

सस्फरस्योदकर्म च सौमित्तेः शक्तिमप्रजः ।
असिञ्चदोषधीस्ता यः समानीत हनूमता ॥ ९४ ॥

उवजीवत् सुमित्राभूर् भ्राताऽऽश्लिष्यत् तमायतम् ।
सम्यङ् मूर्धन्युपाशिद्धव् अपृच्छच्च निरामयम् ॥ ९५ ॥

ततः प्रोदसहन् सर्वे योद्धुमभ्यद्रवत् परान् ।
अकृच्छायत च प्राप्तो रथेनाऽन्येन रावणः ॥ ९६ ॥


 91. Laksmana split with arrows that oncoming (missile) into three ; the onlookers yelled; thereupon the enraged demon-

 92. --picked up a bigger and mightier missile which had eight bells (and), with it, he struck Rama's younger brother, (at which) he (Laksmana) fell breathless on the ground.

 93. Rama's arrows gained speed ; battered by them Ravana vacated (left alone) the battlefield in a trice.

 94. And, the elder brother pulled out the missile from Laksmana who had (still a throbbing, (and) sprinkled the (juice of the medicinal herbs that were fetched by Hanuman.

 95. The son of Sumitra revived; the brother embraced him for long, smelt (him) properly on the head and inquired about the removal of his agony.

 96. Then all were enthused to fight. Ravana, who had come in another chariot, assaulted the enemies and proceeded to (inflict) misery.

Bhatti-19

‘भूमिष्ठस्याऽसमं युद्धं रथस्थेने' ति । मातलिः ।
प्राहरद्रथमत्युगं सशस्त्रं मघवाज्ञया ॥ ९७ ॥

सोऽध्यठीयत रामेण शस्त्रं पाशुपतं ततः ।
निरास्यत दशास्यस्तच्छक्रास्त्रेणाजयन्नृपः ॥ ९८ ॥

ततः शतसहत्रेण रामः प्रीणन्निशाचरम् ।
बाणानामक्षिणो धुर्यान् सारथ चाऽऽनो द्रुतम् ॥ ९९ ॥

अदृश्यन्ताऽनिमित्तानि प्रह्लत् क्षितिमण्डलम् ।
रावणः प्राहिणोच्छूलं शक्त चेन्द्रों महीपतिः॥ १०० ॥

ताभ्यामन्योन्यमासाद्य समवाप्यत संशयः ।
लक्षण पत्रिणां वक्षः क्रुद्धो रामस्य राक्षसः ॥ १०१ ॥

अस्त्रेणावधिकं रमस्ततोऽदेवत सायकैः ।
अक्लाम्यद् रावणस्तस्य सूतो रथमनाशयत् ॥ १०२ ॥


 97. The fight of one standing on the ground with another standing in a chariot (is) unequal’ --Hence Matali, at the command of Indra, brought (for Rama) a terrific chariot (equipped) with weapons.

 98. It was ascended by Rama. Then Ravana discharged the Pasupata missile ; the King subdued it with Indra's missile.

 99. Thereafter, with a hundred thousand arrows, Rama enveloped the demon ( and ) killed (the horses ) yoked to (Ravana's) chariot and instantly injured the charioteer.

 100. Evil omens were perceived; the sphere of the earth trembled; Ravana hurled a spike and the King hurled Indra's Sakti.

 101 . Having dashed against each other, extinction was attained by the two (missiles). The enraged demon (covered) Rama's chest with a lac of arrows.

 102. As he covered (Rama's chest) thus, Rama sported increasingly with (his) arrows, Ravana fainted and (his) charioteer made his chariot disappear.

राक्षसोऽतर्जयत् सूतं पुनश्चाऽढौकयद् रथम् ।
निरास्येतामुभो बाणानुभौ धुर्यानविध्यताम् ॥ १०३ ॥

उभावकृन्ततां केतूनव्यथेतामुभौ न तौ ।
प्रवीष्येतामुभौ, धृष्णू प्रायुञ्जातां च नैपुणम् ॥ १०४ ॥

उभौ मायां व्यतायेतां वीरो नाऽधाम्यतामुभौ ।
मण्डलानि विचित्राणि क्षिप्रमाक्रमतामुभो ॥ १०५ ॥

न चोभावप्यलक्ष्येतां यन्तारावहतामुभौ ।
स्यन्दनौ। समपृच्येताम् उभयोर्लप्तवाजिनौ ॥ १०६ ॥

ततो मायाम् अयान्मूध्न राक्षसोऽप्रथयन् रणे ।
रामेणैकशतं तेषां प्रावृश्च्यत शिलीमुखैः ॥ १०७ ॥

समझनन्नुदन्वन्तः प्राकम्पन्त महीभृतः ।
सन्त्रासमबिभः शकः प्रयच्च, क्षुभिता क्षितिः ॥ १०८ ॥


 103. The demon scolded the charioteer and got his chariot taken again (back to the battle-field). Both discharged arrows; both wounded the horses (of each other).

 104. Both cut off (each other’s) flags ; both of those were not pained; both the daring ones brightened up and employed (all their) skill.

 105. Both spread a phantasmagoria ; both the warriors did not tire; both quickly made various circular movements.

 106. And both of them were not seen (i.e., disappeared from view), and both struck the charioteers. The chariots, with resplendent horses, of both of them, contacted each other.

 107. Then the demon spread around illusory heads in the battle ; a hundred of them were severed by Rama with arrows.

 108. The seas got agitated; mountains quaked; Indra entertained fear and got excited; the earth stirred.

ततो मातलिना शस्त्रमस्मर्यत महीपतेः ।
वधधाय रावणस्योगं स्वयम्भूर्यवकल्पयत् ॥ १०९ ॥

नभस्वान् यस्य वाजेषु फले तिग्मांशुपावको ।
गुरुस्वं मेरुसङ्काशं देहः सूक्ष्मो वियन्मयः ॥ ११० ॥

राजितं गारुडे: पक्षीविश्वेष धाम तेजसाम् ।
स्मृतं तद् रावणं भित्त्वा सुघोरं मुख्यशाययत् ॥ १११ ॥

 आबध्नन कपिववनानि संप्रसादं
  प्राशंसत् सुरसमितिनृपं जितारिम् ।

 प्रम्येष विगतपरिप्लवा विगन्ताः
  पौलस्त्योऽजुषत शुचं विपस्नबन्धुः ॥ ११२ ॥

इति भट्टिकाव्ये रावणवधो नाम सप्तदशः सर्गः ॥

( तिङन्तकाण्डे लङ् विलासः चतुर्थः परिच्छेदः । )


 109. Then by Matali was revived Rama's memory of that terrible missile which Bramha had fashioned for slaying Ravana.

 110. -which had (god) Wind on its wings, the Sun and the Fire on the blade, whose heaviness was like that of the Meru (mountain) and whose subtle body consisted of the sky.

 111 . —which glittered with Garuda-like wings and was the repository of universal brilliance ; (when) remembered, that terrific (missile), having split up Ravana, felled him on the ground.

 112. The faces of the monkeys put on great delight; the assembly of gods praised the King who had vanquished the enemy ; to others the ends of the quarters (seemed to) become free of oppression ;Vibhisana , whose brother was dead, entertained grief.

Here ends canto XVII of Bhattikayya named

THE DEATH OF RAVANA

( Pt. IV of Tianta-kanda being the exemplification of lai )

अथ अष्टादशः सर्गः

व्यश्नुते स्म ततः शोको नाभिसम्बन्धसम्भवः ।
विभीषणमसाव च रोदिति स्म । दशाननम् ॥ १ ॥

‘‘भूमौ शेते दशग्रीवो महार्हशयनोचितः ।
नेक्षते विह्वलं मां च न मे वाचं प्रयच्छति ॥ २ ॥

विपाकोऽयं दशग्रीव ! संदष्टोऽनागतो मया ।
स्वं तेनाऽभिहितः पथ्यं कि कोपं न नियच्छसि ॥ ३ ॥

भजन्ति विपदस्तऐमतिक्रामन्ति सम्पदः ।
तान् महास्नाऽवतिष्ठन्ते ये मते न्यायवादिनाम् ॥ ४ ॥

अपथ्यमायतौ लोभानामनन्त्यनुजीविनः।
प्रियं, शृणोति यस्तेभ्यस्तमृच्छन्ति न सम्पदः ॥ ५ ॥


NOW CANTO XVIII

 1. Then the grief that had its origin in couterine relation ship, greatly enveloped Vibhisana. He loudly bewailed Ravana.

 2. Accustomed to a very costly bed, Ravana lies on the ground ; he does not look at my distressed self, nor address a word.

 3. ‘(When) this consequence had not (yet) come, Oh Ravana, (it) was fully foreseen by me ; on that account, you were told beneficial things; why did you not dispel (your) anger ?

 4. Misfortunes soon overtake and riches bypass those who, through vanity, do not abide by the opinion of those that speak out what is just."

 5. Dependents, through avarice , consent to that which

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प्राज्ञस्तेजस्विनः सम्यक् पश्यन्ति च वदन्ति च ।
तेऽवज्ञाता महाराज ! क्लास्यन्ति विरमन्ति च ॥ ६ ॥

लेढि भेषजवन्नित्यं य: पथ्यानि कटम्यपि ।
तदर्थ सेवते चाऽऽप्तान कदाचिन्न स सीदति ॥ ७ ॥

सर्वस्य जायते मान स्वहिताच्च प्रमाद्यति ।
वृद्धौ भजति चाऽपथ्यं नरो येन विनश्यति ॥ ८ ॥

दृष्टि प्रायो गुणेभ्यो यन्न च स्निह्यति कस्यचित् ।
वैरायते महद्भिश्च शीयते वृद्धिमानपि ॥ ९ ॥

समाश्वसिमि केनाऽहं कथं प्राणिमि दुर्गतः।
लोकत्रयपतिव्रता यस्य मे स्वपिति क्षितौ ॥ १० ॥


is unwholesome in future. Riches do not accrue to him who listens from them (only) to the agreeable."

 6. The brilliant and intelligent perceive properly and (then) speak out. (When) disregarded, they, oh great King, get depressed and indifferent.

 7. He who always enjoys (consumes), beneficial (advice), like medicine, though bitter and, for that purpose, resorts to well-wishers, never perishes.

 8. ‘In prosperity, everybody breeds pride, commits mistakes regarding ones own welfare and resorts to the unwholesome. On that account a man perishes.

 9. Even a prosperous (person) suffers a downfall if he mostly hates virtues, does not cherish anybody and harbours enmity towards the great

 10. "By whom may be reassured, whose brother, the lord of the three worlds, lies (dead) on the ground ? How may I, ill-fated, live ?

अहो जगत कृच्छेषु देवं यद् वलभिज्जितः ।
लुठन्ति भूमौ क्लिद्यन्ति बान्धया मे स्वपन्ति च ॥ ११ ॥

शिवाः कुष्णन्ति मांसानि भूमिः पिबति शोणितम् ।
दशग्रीवसनाभीनां समदन्यामिषं खगाः ॥ १२ ॥

येन पूतक्रतोमूर्डिन स्थीयते स्म । महाहवे ।
तस्याऽपीन्द्रजितो दैवाद् ध्वांक्षीः शिरसि लीयते ॥ १३ ॥

स्वर्भानुर्भास्करं ग्रस्तं निष्ठीवति कृताह्निकः ।
अभ्युपैति पुनीत रामग्रतो न कश्चन ॥ १४ ॥

त्वमजानन्निवं राजनीडिषे स्म स्वविक्रमम् ।
वातुं नेच्छसि सीतां स्म विषयाणां च ने शिषे ॥ १५ ॥

मस्त्रे जातु वदन्त्यज्ञस्त्वं तानप्यनुमन्यसे ।
कथं नाम भवांस्तत्र नाऽवेति हितमात्मनः ॥ १६ ॥


 11. Alas ! Fate wakes up during difficulties; for, the defeaters of Indra, my kinsmen, roll, get drenched and sleep on the ground.

 12. Jackals pull out the flesh, the earth sucks the blood (and) birds feast on the meat of the couterine brothers of Ravana.

 13. ‘Due to Fate, crows are roosting on the head of even that Indrajit by whom, in a great battle, (his) foot was laid on the head of Indra.

 14. "Rahu who has finished his daily meal (routine), spits out the swallowed Sun ; (but) none eclipsed by Rama attains prosperity again.

 15. "Unaware of this, you, Oh King, used to eulogise your own valour, did not desire to give back Sita and did not exercise control on (your) passions.

 16. "Sometime, ignorant persons speak to you in counsel and you approve of them ; how indeed do you not understand your own welfare therein (in those matters) ?

अपृष्टो नु ब्रवीति त्वां मन्त्रे मातामहो हितम् ।
‘न करोमी’ति पौलस्स्य ! तवा मोहात् त्वमुक्तवान् ॥ १७ ॥

त्वं स्म वेत्थ महाराज ! यत् स्मऽऽह न बिभीषणः ।
पुरा यजसि यस्क्रुद्धो मां निराकृत्य संसदि ॥ १८ ॥

हविर्जक्षिति निःशङ्को मखेष मघवानसौ ।
प्रवाति स्वेच्छया वायुरुद्गच्छति च भास्करः ॥ १९ ॥

धनानामीशते यक्षा यमो वाम्यति राक्षसान् ।
तनोति वरुणः पाशमिन्दुनोदीयतेऽधुना ॥ २० ॥

शाम्यत्युतुसमहस्तपस्यन्ति वनौकसः।
नो नमस्यन्ति ते बन्धून् वरिवस्यति नाऽमराः ॥ २१ ॥

श्रीनिकुष्यति लङ्कायां विरज्यति समृद्धयः ।
न वेद तं न यस्याऽस्ति मृते त्वयि विपर्ययः ॥ २२ ॥


 17. Indeed, not consulted (by you), your maternal grand father spoke to you, in counsel, about your own welfare ; at that time, On Ravana, through infatuation, you said, I shall not do (that)'.

 18. ‘‘Oh great king, you did not understand what Vibhisapa said; for, (being) enraged, you, having repudiated me in the assembly, dismissed me in days gone by.

 19. (Now), that dauntless Indra eats oblations in the sacrifice; the wind blows at its own will and the sun rises (at its will).

 20. ‘‘Yaksas exercise control over wealth and Yama restrains the demons; varupa spreads (his) noose and the moon rises (at its will).

 21 . 'The concomitance of the seasons ends; the forest dwellers practise penance ; the gods do not salute or wait upon your kinsmen.

 22. The Goddess of wealth is displeased with Laika ; prosperities fade away; I know not anything which does not attain a reverse when you are dead.

शक्त संस्वजते शको गोपायति हरि: श्रियम् ।
देवबन्ध प्रमोदन्ते चित्तीयते घनोदयाः ॥ २३ ॥

बिभ्रत्यस्त्राणि सामर्षी रणकाम्यन्ति चाऽमराः।
चकासति च, मांसादां तथा रथेषु जाग्रति ॥ २४ ॥

चञ्चयंतेऽभितो लङ्कामस्मांश्चाऽप्यतिशेरते
भूमयन्ति स्वसामथ्र्य कोfत नः कनयन्ति च ॥ २५ ॥

विशो व्यश्नुवते वृष्तास्रवत्कृतां जहति स्थितम् ।
क्षोवयन्ति च नः क्षुद्रा हसन्ति त्वां वियद्गतम् ॥ २६ ॥

शमं शमं नभस्वन्तः पुनन्ति परितो जगत ।
उज्जिहीर्षे महाराज ! त्वं प्रशान्तो न कि पुनः ॥ २७ ॥

प्रणति शोकश्चितं मे सर्वं संशाम्यतीव मे ।
प्रमष्ट दुःखमालोकं मुञ्चाम्यूजं त्वया विना ॥ २८ ॥


 23. ‘Indra wields (his) Sakti , visnu protects Laksmi, the captive goddesses rejoice and the eminences of the clouds become variegated.

 24 . The enraged gods wield weapons and wish for a battle; they blaze and are also wakeful (watchful) about the weak spots of the demons.

 25. "They ride intentionally around Lanka and outdo us; they augment their strength and lessen our reputation

 26. ‘Puffed up with pride, they occupy the quarters, give up the limitations laid down by you ; and (those) mean ones will call us mean and jeer at you who have fallen into disaster.

 27. Calming down incessantly, the winds purify the world all around . Why do you, oh great king, (though) dead (calmed) not get revived again ?

 28. ‘‘Grief envelopes my mind; my spirit, as though, ebbs; affiliction obliterates light ; without you I lose (my) prowess,

केन संविद्रते नाऽन्यस्त्वतो बान्धववत्सलः।
विरौमि शून्ये, प्रोणमि कथं मन्युसमुद्भवम् ॥ २९ ॥

रोदिम्यनाथमात्मानं बन्धुना रहितस्त्वया ।
प्रमाणं नोपकाराणामवगच्छामि यस्य ते ॥ ३० ॥

नेदानीं शक्रयक्षेन्द्र बिभीतो न दरिद्रितः ।
न गवं जहितो दृप्तौ न विलश्नीतो बशानन ! ॥ ३१ ॥

स्वयाऽपि नाम रहिताः कार्याणि तनु मो वयम् ।
कुमंश्च जीवते बुद्धि, धिक् तृष्णां कृतनाशिनीम् ॥ ३२ ॥

तृणेहि देहमात्मीयं त्वं वाचं न वदासि चेत् ।
द्राघयन्ति हि मे शोकं स्मर्यमाणा गुणास्तव ॥ ३३ ॥

उन्मुच्य स्रजमात्मीयां मां स्रजयति को हसन् ।
नवयस्यासनं को मे कहि मे वदति प्रियम् ॥ ३४ ॥


 29. Who do not know well that there is none more affectionate to (his) kinsmen, than you ? I lament in void. How may I conceal the uprise of grief ?

 30. I lament my orphaned self, (being) separated from my brother, that you, for whose obligation I know no measure.

 31. Now Indra and Kubera do not fear, nor become poor, nor give up (their) vanity. Oh Ravana, the two arrogant ones do not worry (get distressed)

 32 . Indeed, separated even from you, we carry on our activity and have the intention to live ; fie upon ungrateful greed.

 33 . If you do not give me a word (speak to me), I shall destroy my body ; for (the reason of their) being remembered, your virtues aggravate my grief.

 34. ‘‘Who, having removed his own garland, will garland me, smiling ? Who will pull my seat closer ; who will speak delightful (words) to me (and when ) ?

न गच्छामि पुरा लङ्कामायुबव् दधाम्यहम् ।
कवा भवति मे प्रीतिस्त्वां पश्यामि न चेदहम् ॥ ३५ ॥

ऊध्र्वे म्रिये मुहूर्ताद्धि विह्वलः क्षतबान्धवः ।
मग्ने स्म हितमाख्यामि न करोमि तवाऽप्रियम्’ ॥ ३६ ॥

अन्त:पुराणि पौलस्त्यं पौराश्च भृशदुःखिताः ।
संश्रत्य स्माऽभिधावन्ति हतं रामेण संयुगे ॥ ३७ ॥

मूर्धजान् स्म विलुञ्चन्ति क्रोशन्ति स्माऽतिविह्वलम् ।
प्रधीयन्स्युपकाराणां मुहुर्भर्तुः प्रमन्यु च ॥ ३८ ॥

रावणस्य नमन्ति स्म पौराः सस्रा रुदन्ति च ।
भाषते स्म ततो रामो वचः पौलस्त्यमाकुलम् ॥ ३९ ॥

‘वातुः स्थातुद्वषां मूर्धिन यष्टुस्तर्पयितुः पितृन् ।
युद्धाभग्नविपन्नस्य कि दशास्यस्य शोचसि ॥ ४० ॥


 35. ‘‘So long as I sustain my life, I shall not, in future, go to (the city of) Lanka ? When can I have delight if I do not see you ?

 36. In over a muhurta shall I die, I who am afflicted and whose kinsmen are killed. In (my) counsel, I had told (what was) beneficial; I did nothing undesirable to you.”

 37. Having heard (of) Ravana to have been killed by Rama in battle, the ladies of the harem and the excessively grief-sticken citizens ran (to the battle-field).

 38. (The wives) pulled out (their) hair, wept in extreme distress and incessantly recollected the obligation of (their) husband, with enhanced grief.

 39. The citizens saluted Ravana and wept with tears. Thereafter Rama addressed a speech to the distressed Vibhisana :

 40. Why do you lament the charitable sacrificer who trampled over the heads of his enemies, who invariably satiated

बोभवीति न सम्मोहो व्यसने स्म । भवादृशाम् ।
कि न पश्यसि सर्वोऽयं जनस्त्वामवलम्बते ॥ ४१ ॥

त्वमहं सि भ्रातुरनन्तराणि कर्तुं जनस्याऽस्य च शोकभङ्गम् ।
धुर्यं विपन्ने त्वयि राज्य भारो मज्जत्यमूढः क्षणदाचरेन्द्र ! ॥ ४२ ॥

इति भट्टिकाव्ये विभीषणप्रलपो नाम अष्टादशः सर्गः ॥

( तिङन्तकाण्डे लविलासः चतुर्थः परिच्छेदः । )


the manes, who was never defeated or distressed in a battle ? (Or who was injured and slain in a fight ?)

 41. Excessive bewilderment in difficulty never arises in (persons) such as you. Do you not see that all these people depend upon you ?

 42. ‘‘You deserve to perform the post-death rites of your brother and the dissipation of the grief of these people. Oh Lord of demons, if you, who is the leader, become distraught, the burden of the kingdom, being unsustained, will collapse.

Here ends canto XVIII of Bhattikavya named

THE LAMENT OF VIBHISANA

( Pt. V of Tiiantaknda being the exemplification of lat )

अथ एकोन्वशः सर्गः

अपमन्युस्ततो वाक्यं पौलस्त्यो राममुक्तवान् ।
‘‘अशोच्योऽपि व्रजन्नस्तं सनाभिर्धनुयास्न किम् ॥ १ ॥

तं नो देवा विधेयासुर्येन रावणवद वयम् ।
सपत्नांश्चाऽधिजीयास्म संग्रामे च मृषीमहि ॥ २ ॥

क्रियेरंश्च वशास्येन यथाऽन्येनाऽपि नः कुले ।
बेवद्रपञ्चो नराहारा न्यञ्चश्च द्विषतां गणाः ॥ ३ ॥

स एव धारयेत् प्राणानीदृशे बन्धुविप्लवे ।
भवेदाश्वसको यस्य सुहृच्छक्तो भवादृशः ॥ ४ ॥


NOW CANTO XIX

 1. Thereafter Vibhisana, whose grief had subsided, addressed Rama (these) words : Might a couterine brother, though not worth lamenting, not cause grief, (while) reaching his end ?

 2. May the gods arrange that, for us, by which we, like Ravana, may vanquish enemies and die in battle.

 3. May someone else in our family, like Ravana, make the demons wage war with the gods and render the hosts of gods lowly.

 4. ‘‘He alone would sustain (his) life-breaths in such a ruin of (his) kinsmen, who has a capable friend like your honour for his comforter.

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म्रियेयोध्वं मुहूर्ताद्धि न स्यास्त्वं यदि मे गतिः ।
आशंसा न हि नः प्रेते जीवेम वशमूर्धनि ॥ ५ ॥

प्रकुर्याम वयं देशे गह्य तत्र कथं रतिम् ।
यत्र विशतिहस्तस्य न सोदर्यस्य सम्भव:’’ ॥ ६ ॥

आमन्त्रयेत तान् प्रहृन् नमन्त्रिणोऽथ विभीषणः ।
‘‘गच्छेत रैवरितं लङ्कां राजवेश्म विशेत च ॥ ७ ॥

श्रादवीध्वं महाहणि तत्र वासांसि सस्वराः।
उव्धुनीयात सत्केतून् निर्हरेताऽग्रघचन्दनम् ॥ ८ ॥

मुञ्चेताऽऽकाशधूपांश्व ग्रथ्नीयात स्रजः शुभाः ।
आनयेतऽमितं दारु । कपूरागुरुकुङ्कुमम् ॥ ९ ॥

उद्वरन् यज्ञपात्राणि हियेत च विभावसुः ।
ध्रियेत चाऽऽज्यमृत्विग्भिः कल्प्येत च समित्कुशम् ॥ १० ॥


 5. I might die in a mahurla if you were not my resort; for we had no desire that we may live after Ravana has passed away.

 6. How may we entertain any damned attachment to that country wherein there is no existence of our twenty-armed couterine brother (Ravana) ?"

 7. Then Vibhisana ordered his submissive ministers: "Quickly go to Lanka and enter the King's palace.

 8. ‘‘Therein promptly seize very costly clothings, unfurl huge flags and fetch the best sandalwood.

 9. "Fumigate with sky-pervading incense, weave auspi cious garlands, fetch unlimited wood, camphor, sandalwood and saffron.

 10. "Let the sacrificial fire-vessels be carried and fire taken along ; let the ghee be collected and faggots and kusa grass be kept ready by the officiating priests.

स्नानीयैः स्नापयेताऽऽशु रथैलिम्पेत वर्णकैः ।
अलङ्कुर्यात रत्नैश्च रावणाहं वै शाननम् ॥ ११ ॥
 
वासयेत सुवा सोभ्यां मेध्याभ्यां राक्षसाधिपम् ।
ऋत्विक् स्रग्विणमाबध्यात् प्राङ्मूर्धानं मृगाजिने ॥ १२ ॥

यज्ञपात्राणि गात्रेषु चिनुयाच्च यथाविधि ।
जुहुयाच्च हबिवं ह्र गायेयुः साम सामगाः ” ॥ १३ ॥

गत्वाऽथ ते पुरीं लङ्कां कृत्वा सर्व यथोदितम् ।
समीपेऽभ्याहतेः सास्राः प्रोक्तवन्तो विभीषणम् ॥ १४ ॥

'कृतं सर्वं यथोद्दिष्टं कर्तु' वह्निजलक्रियाम् ।
प्रमतेथा महाराज ! सह सर्वैः स्वबन्धुभिः ॥ १५ ॥

अज्ञवन्नोत्सहेथाः कि धया धीरस्वमच्युतम् ।
स्थेया: कार्येषु ' बन्धूनां हेयाः शोकोद्भवं तमः ॥ १६ ॥


 11 . ‘Promptly bathe Ravana with bathing materials, smear (him) with attractive unguents and embellish him with jewels worthy of Ravana.

 12 . May you perfume the lord of demons with excellent holy scents; let the priests place him wearing a garland, head eastwards, on a deerskin.

 13. May he place, as per prescriptions, the sacrificial utensils on his limbs and offer an oblation in fire. Let the Sama reciters chant Sama hymns.'"

 14. Thereafter, having gone to the city of Lanka and having done everything as per instructions, they, with tears, spoke to Vibhisapa, when the final oblation was nearby.

 15. "Everything is done as ordered : Oh great king, may you, with all your relatives exert to perform the cremation and the water-offering

 16. "Why do you, likene ignorant person, not get ready:

नाऽवकल्प्यमिव, ग्लायेद् यत् कृच्छेषु भवानपि ।
न पृथग्जनवज्जातु प्रमुह्वत् पण्डितो जनः ॥ १७ ॥

यच्च यत्र भवांस्तिष्ठेत् तत्रऽन्यो रावणस्य न ।
यच्च यत्र भवान् सदेमहद्भिस्तद्विनाहतम् ॥ १८ ॥

ग्राश्चर्यं यच्च यत्र त्वां प्रबूयाम वयं हितम् ।
अपि साक्षात् प्रशिष्यास्स्वं कृच्छेष्विन्द्रपुरोहितम् ॥ १९ ॥

कामो जनस्य जह्यास्त्रं प्रमावं नैर्छताधिप !।
उत द्विषोऽनुशोचेयुवप्लवे किमु बान्धवाः ॥ २० ॥

स भवान् भ्रातृवद् रक्षेद् यथावदखिलं जनम् ।
न भवान् संप्रमुह्वोच्चेबाश्वस्युश्च निशाचरा:” ॥ २१ ॥


pick up excellent courage ; may you abide by (your) duty to (your) kinsmen and abandon the bewilderment (delusion) arising from grief.

 17. ‘‘This is inconceivable that you too should despond in calamities. A wise person should never be excessively stupified like an ordinary person.

 18. None else of Ravana's (men may stand) wherever and for whatever you may stand; and where and what you may despair ( get disheartened ) aboutis condemned by the magnanimous.

 19. It is strange that we have to tell you (as to) what is beneficial and where. For, in difficulty, you may (i.e., are able to) instruct (advise) even Brhaspati himself (in person).

 20. Oh lord of demons, it is the peoples will that you should abandon0 (this) lapse (from duty) ; even enemies may lament during (this) calamity; what then (of) kinsmen ?

 21 . If your majesty would not be stupified and your honour may protect all the people like your brethren, according to convention, then the demons may feel reassured."

ततः स गतवान् कर्तुं भ्रातुरग्निजलक्रियाम् ।
प्रोक्तवान् कृतकर्तव्यं वचो रामोऽथ राक्षसम् ॥ २२ ॥

अम्भांसि रुक्मकुम्भेन सिञ्चन् मूध्नि समाधिमान् ।
"वं राजा रक्षसां लक्षमवेक्षेथा विभीषण ! ॥ २३ ॥

क्रुद्धाननुनयेः सम्यग् धनैलुब्धानुपार्जयेः ।
मानिनो मानयेः काले त्रस्तान् पौलस्त्य ! सान्त्वयेः ॥ २४ ॥

इच्छा से परमाऽऽनन्देः कथं त्वं वृत्रशत्रुवत् ।
इच्छेद्धि सुह्वं सर्वां वृद्धिसंस्थं यतः सुहृत् ॥ २५ ॥

वधषीष्ठ: स्वजतेषु वध्यास्वं रिपुसंहतीः ।
भूयास्त्वं गुणिनां मान्यस्तेषां स्थेया व्यवस्थितौ ॥ २६ ॥

धेयास्त्वं सुहृदां प्रति वन्विषीष्ठा बिवौकसः ।
सोमं पेयाश्च हेयाश्च हिंस्रा हानिकरी: क्रियाः ॥ २७ ॥


 22 Thereupon, he proceeded to perform the cremation of and give water-offerings to (his) brother. Then Rama addressed (him) who had done his duty, these words, as he (Rama).

 23. —sprinkled waters on his (Vibhisapa's) head with golden pitchers: "Possessed of concentration, you, Oh Vibhisana, the king of the demons, should look after (protect) Lanka.

 24. You may, Oh Vibhisapa, pacify properly the enraged, win over the avaricious with riches, honour the proud at the proper time (and) console the distressed.

 25. How would you rejoice Like Indra, (that) is my highest desire; for, every friend will wish (his) friend to remain steady in prosperity.

 26 . May you rise higher among your own kith and kin ; may you kill hosts of demons; may you become respectable (adorable) to the virtuous and abide by their arrangements (rulings).

 27. May you sustain the delight of (your) friends,

Bhaji=20

प्रवसेयाश्च कार्याणि धर्मेण पुरवासिनाम् ।
अनुरागं क्रिया राजन् ! सदा सर्वगतं जने ॥ २८ ॥

घनिषीष्ट वया मन्युग्रहिषीष्ट समुन्नतिः ।
रक्षोभिर्दशिषीष्ठस्त्वं द्रक्षीरन् भवता च ते ॥ २९ ॥

मन्यु वध्या भटवधकृतं बालवृद्धस्य राजन् !
शास्त्रार्थशः सबसि सुधियः सनिघं ते क्रियासुः ।

सं रंसीष्ठाः सुरमुनिगते वर्मनि प्राज्यधर्मे
संभत्सीष्ठ। सुनयनयनविद्विषामीहितानि ॥ ३० ॥

इति भट्टिकाव्ये विभीषणाभिषेको नाम एकोनवंशः सर्गः ॥

( तिङन्तकाण्डे लिङ्-विलासः षष्ठः परिच्छेदः । )


bow to the gods, drink Soma juice) (and) give up harmful actions.

 28. May you settle the business of the citizens according to rules (Dharma) and, Oh king, may you always bestow all pervading affection on the people.

 29. May grief be destroyed; may all-round progress be seized by you ; may you be seen by the demons and they be seen by your Majesty.

 30. "Oh King, smother the grief of the children and the aged produced by the slaying of a warrior. Let intelligent (men) well-versed in the exigencies of the sciences be by your side in the assembly; may you attain delight in (following the path abounding in righteousness ard traversed by the gods and the sages; (and), by means of the eyes in the form of good policies, may you understand well the motives (intentions) of your enemies."

Here ends canto XIX of Bhattikavya named

THE CORONATION OF VIBHISANA

( Part VI Tiianta-kanda being the exemplification of lii )

अथ विंशः सर्गः

समुपेत्य ततः सीतामुक्तवान् पवनात्मजः ।
‘दिष्टया वर्धस्व वैदेहि ! हतस्त्रैलोक्यकण्टकः ॥ १ ॥

अनुजानीहि हन्यन्तां मयैताः क्षुद्रमानसाः।
रक्षिकास्तव राक्षस्यो गृहाणेतासु मत्सरम् ॥ २ ॥

तृणहनि दुराचारा घोररूपाशयक्रिय। ।
हिं हुत्र भवतु ते बुद्धिरेतासु कुरु निष्टुरम् ॥ ३ ॥

पश्चिमं करवामैतत्प्रियं देवि ! वयं तव ।
ततः प्रोक्तवती सीता वानर करुणशया ॥ ४ ॥


NOW CANTO XX

 1. Then having approached Sita, Maruti said, "Oh Videha Princess, may you prosper by good fortune. The thorn of the three worlds (Ravana) is slain.

 2. "Permit me ; let these meanminded demonessess, your guards, be killed by me ; entertain anger towards these.

 3. I would kill (these guards) whose behaviour is evil and whose forms, intentions and actions are dreadful ; let your intention be harmful to these ; act mercilessly.

 4. "Let us do this final (deed) pleasurable to you." Then Sita, whose heart was compassionate, spoke to the monkey thus:

307

‘उपशाम्यतु ते बुद्धिः पिण्डनिबंशकारिषु ।
लघुसत्त्वेषु, वषोऽयं यत्कृतो निहतोऽसकौ ॥ ५ ॥

न हि प्रेष्यवधं घोरं करवाण्यस्तु ते मतिः ।
एधि कार्यकरस्त्वं मे गत्वा प्रवद राघवम् ॥ ६ ॥

बिवृक्षुमॅथिली राम ! पश्यतु स्वाऽऽविलम्बितम्'।
तथेति स प्रतिज्ञाय गत्वा राघवमुक्तवान् ॥ ७ ॥

“उत्सुकाऽऽनीयतां देवी काकुत्स्थकुलनन्दन !’ ।
मां लिखित्वा विनिश्वस्य स्वराऽऽलोषय विभीषणम् ॥ ८ ॥

उक्तवान् राघवः ‘सीतामनयाऽलंकृताम्’ इति ।
गत्वा प्रणम्य तेनोक्त । मैथिली मधुर वचः ॥ ९ ॥

‘‘जहीहि शोकं वैदेहि ! प्रीतये धेहि मानसम् ।
रावणे जहिहि हृषी जहाहि प्रमदावनम् ॥ १० ॥


 5. May your mind calm down towards these insignificant creatures who make (their) living on morsels. The wretch by whom this crime was committed is slain.

 6. May the intention I shall indulge in the cruel massacre of servants, be not yours. Be inclined to do my work. Having departed, you speak to Rama :

 7. Rama, let the Mithila Princess, desirous of seeing you, see you without delay' .' After promising, ‘‘As you say, and having gone, he said to Rama :

 8. Oh delighter of the Kakutstha family, let the pining queen be brought (here).” Having scratched the ground, sighed and looked up into the sky, to Vibhisana.

 9. -Rama said, "Fetch Sita, (properly) decorated. " After having gone (to the place where Sita was), Sita was add ressed by him (these) sweet words:

 10. "Give up grief, Oh Videha Princess, set your mind on delight; dismiss hatred towards Ravana ; leave the ladies ' grove;

स्नह्यनुलिम्प धूपाय निवस्स्बाऽऽविध्य च स्वजम् ।
रस्नाम्यामुञ्च संदीप्ते हविर्जुहुधि पावके ॥ ११ ॥

अद्धि त्वं पञ्चगव्यं च छिन्धि संरोधजं तमः ।
प्रारोह शिबिकां हैमीं द्विषां जहि मनोरथान् ॥ १२ ॥

तृणेट्स स्वद्वियोगोत्थां राजन्यानां पतिः शुचम् ।
भवतादधियुक्ता वमत अडचे स्ववेश्मनि ॥ १३ ॥

दीक्षस्व सह रामेण त्वरितं तुरगाध्वरे ।
दृश्यस्व पत्या प्रीतेन प्रीता प्रेक्षस्व राघवम् ॥ १४ ॥

अयं नियोगः पत्युस्ते कथं नाऽत्र विचारणा ।
भूषयाऽङ्ग प्रमाणं चेद् रामं गन्तुं यतस्व च ॥ १५ ॥

सुवा संयुहि काकुत्स्थं स्वयं चाऽऽप्नुहि समदम् ।
उपेझ४वं मुहूर्तात् त्वं देवि ! राघवसन्निधिम् ॥ १६ ॥


 11. ‘Bathe, anoint,fumigate with incense, dress up in (rich) clothes, wear a garland, put on jewellery and offer an oblation in enkindled fire.

 12. ‘Consume the pentamix-cow-product (panica-gavya) and dispel the gloom arising from imprisonment, Mount a golden palanquin, thwart the desires of the enemies.

 13. May the Lord of the Ksatriyas and the grief arising from your separation. May you henceforward be in your own house, united (with Rama).

 14. May you soon be consecrated with Rama in a horse sacrifice; may you be looked at by your delighted husband; ( yourself) pleased, behold Rama.

 15. This is the command of your husband; no investi gation need be done herein. If authentic (these words) be to you , adorn (your) body and exert to go to Rama.

 16. ‘Unite Rama with joy, and yourself too acquire

ऊध्वं मुहूर्तावर्ताऽङ्ग ! स्वामिनी स्म भव क्षितेः ।
राजपत्नीनियोगस्थमनुशाधि पुरीजनम् ॥ १७ ॥

उत्तिष्ठस्व मते पत्युर्यतस्वाऽलङ्कृतौ तथा ।
प्रतिष्ठस्व च तं द्रष्टुं द्रष्टव्यं त्वं महीपतिम् ॥ १८ ॥

अनुष्ठाय यथोद्दिष्टं नियोगं जनकात्मज ।
समारूढवती यनं पट्टांशुकवृतानना ॥ १९ ॥

लज्जनता विसंयोगदुःखस्मरणविह्वला ।
साना गत्वाऽऽन्तिकं पत्युर्दाना रुदितवत्यसौ ॥ २० ॥

प्राप्तचारित्र्यसन्देहस् ततस्तामुक्तवान् नृपः ।
‘इच्छा मे नाऽऽददे सीते ! त्वामहं, गम्यतामतः ॥ २१ ॥


ecstacy. Oh Queen, you reach the vicinity of Rama within a thrita.  17 . After a muhra of the day, Oh queen, be the mistress of the earth. Ordain the people of the city who abide by the orders of the King's wife.

 18. “Stand up by the intention of (your) husband; so also exert for personal decoration and you proceed to see that King who deserves to be seen.'"

 19. Having carried out the order as instructed, Janaka's daughter, who had covered her face with a silken garment, mounted the vehicle.

 20. Bent down in shyness, pained by the recollection of the grief of separation, full of tears, that poor (pitiable) one wept after reaching the vicinity of her husband.

 21. Then the King, who had attained (felt) a suspicion regarding her behaviour, spoke to her : ‘This is my desire; I should not accept you ; go away from here,

रावणाङ्परिक्लिष्टत्वं हृल्लेखकरी मम ।
मत बधान सुग्रीवे राक्षसेन्द्रं गृहाण वा ॥ २२ ॥

अशान भरताद् भोगान् लक्ष्मणं प्रवृणीष्व वा।
कामाद् वा यहि मुच्यन्तामाशा रामनिबन्धनाः ॥ २३ ॥

क्व च ख्यातो रघोर्व श: क्व स्वं परगृहोषिता ।
अन्यस्मै हृदयं वे हि नाऽनभीष्टे । घटमहै ॥ २४ ॥

यथेष्टं वर वैदेहि ! पन्थानः सन्त ते शिवः।
कामास्तेऽन्यन्न तायन्तां विशङ्कां त्यज मतम्’ ॥ २५ ॥

ततः प्रगदिता वाक्यं मैथिलाभिजना नपम ।
"स्सामान्येह सम्भूता शङ् मयि विमुच्यताम् ॥ २६ ॥

दैवाद बिभीहि काकुत्स्थ ! जिहीहि त्वं तथा जनात ।
मिथ्या सप्तभिसंक्रुध्यन्नवशां शत्रुणा हृताम् ॥ २७ ॥


 22. Molested on Ravana's lap, you who have left scars on my heart, fix your mind on Sugriva or take to the lord of the demons.

 23. Enjoy pleasures from Bharata or choose Laksmana, or go away at your will; let the hopes fixed on Rama be given up.

 24. ‘‘Where (is) the renowned race of Raghu and where (are) {you who stayed in the enemys house ? Give your heart to someone else ; we do not indulge in undesired things.

 25. ‘‘Act as you wish, Oh Videha Princess; may your ways be auspicious ; let your desires develop elsewhere; give up (all) fear from me".

 26. Then (Sita), whose relatives were from Mithila, addressed this utterance to Rama, May the suspicion arising (as if) from a common woman be given up with reference to me.

 27. ‘‘Fear fate , so also shy away from the people, Oh Rama, who are, in vain, getting enraged with me who was help less and (hence) kidnapped by the enemy.

चेतसस्वयि वृत्तिमें शरीरं रक्षसा हृतम् ।
बिवांकुर्वन्तु सम्यञ्चो देवाः सत्यमिदं वचः ॥ २८ ॥

त्वं पुनीहि पुनीहीति पुनन् वायो ! जगत्त्रयम् ।
चरन् देहेषु भूतानां विद्धि मे बुद्धि विप्लवम् ॥ २९ ॥

खमट द्यामटोवमटेत्यढग्योऽतिपावनाः ।
यूयमापो ! विजानीत मनोवृत्ति शुभं सस ॥ ३० ॥

जगन्ति धरस्व धरस्वेति दधती त्वं वसुन्धरे !।
अवेहि मम चारित्रं नक्तंदिवमविच्युतम् ॥ ३१ ॥

रसान् संहर वीर्यस्व ध्वान्तं जहि नभो भ्रम ।
इतीहमानस्तिग्मांऽशो ! वृत्तं ज्ञातुं घटस्व मे ॥ ३२ ॥

स्वर्गे विद्यस्य भुयास्स्व भुजङ्गनिलये भव ।
एवं वसन् मम (Sऽकाश ! संबुध्यस्व कृता कृतम् ॥ ३३ ॥


 28 . The activity of my mind rests on you; (only) the body was abducted by the demon; let the equanimous gods, verify this true statement.

 29. Oh Wind, you who purify the three worlds (saying), ‘do purify, do purify' ( and ) circulate in the bodies of beings, ascertain (if there is any) aberration in my mind.

 30. ‘Oh extremely purifying waters that wander about (saying), ‘traverse the sky, traverse the heaven, traverse the earth', ascertain my auspicious mental disposition.

 31. "Oh Earth, you who sustain the worlds, (saying) do support, do support, know my character which has not swerved (fallen) day and night.

 32. ‘'Oh Sun, you who exert (saying), ‘withdraw (suck up) the water, shine, destroy darkness, traverse the sky, try to under stand my behaviour.

 33. ‘‘Oh sky, who abide (saying), exist in the heaven, stay on the earth, be in the abode of the snakes, ascertain my commissions and omissions .

चितां कुरु च सौमित्रे ! व्यसनस्याऽस्य भेषजम् ।
रामस्त6य मे वाऽऽद्य पापां तृष्णातु चाऽनलः ॥ ३४ ॥

राघवस्य मतेनऽथ लक्ष्मणेनाऽऽचितां चिताम् ।
दृष्ट्वा प्रदक्षिणीकृत्य रामं प्रणविता वचः ॥ ३५ ॥

"प्रधपाणि वपुर्वक रामsहं शङ्किता त्वया ।
सर्वे विदस्तु शृण्वन्तु भवन्तः सप्लवङ्गमाः ॥ ३६ ॥

 मां दुष्टां ज्वलितवपुः प्लुषाण बहू !
  संरक्ष क्षतमलिनां सुहृद् यथा वा ।

 एषऽहं क्रतुषु वसोर्यथाऽऽज्यधारा
  व प्राप्तां विधिवदुदीर्णदीप्तिमालम्’। ३७ ॥

इति भट्टिकाव्ये सीत।प्रत्याख्यानं नाम विंशतितमः सर्गः ।।

( तिङन्तकाण्डे लोड्विलासः सप्तमः परिच्छेदः ।)


 34. And Oh Laksmana, prepare a burning pyre, the antidote of this censure; let either Rama be satisfied with me today or may the fire burn (me) out, the sinner."

 35. Then after seeing the burning pyre arranged by Laksmana with the consent of Rama, Sita, having gone round Rama from the right, addressed a declaration to Rama :

 36. Oh Rama, suspected by you, I sacrifice my body in the fire. May you all, including the monkeys , understand and listen.

 37. Oh Fire of a blazing form, burn me out, (if I be) violated (Sullied); otherwise protect (me) like a friend (who is) disproved (to be) impure. Here, like the stream (trickle) of ghee for Vasu, have I, according to the prescribed rites, come to you who have shot out a garland of flames. ”

Here ends canto xx of Bhattikavya named

THE REPUDIATION OF SITE

( Party of the Tiianta-kand being the exemplification of lot )

अथ एकवशः सर्गः

समुत्क्षिप्य ततो वह्निमैथिलीं राममुक्तवान् ।
‘‘कापुरस्थ ! दयितां साध्वीं त्वमाशङ्घ्यिथाः कथम् ॥ १ ॥

नाऽभविष्यबियं शुद्ध यद्यपास्यमहं ततः ।
न चैनां पक्षपातो मे धर्मादन्यत्र राघव ! ॥ २ ॥

अपि तत्र रिपुः सीतां नाऽर्थयिष्यवदुर्मतिः ।
क्रूरं जास्ववदिछपच्च जावस्तोष्यचिट्ठयं स्वकाम् ॥ ३ ॥

सङ्कल्पं नाऽकरिष्यच्च तत्रेयं शुद्धमानसः।
सस्याऽमर्षमवाप्स्यस्स्वं रामः सीतानिबन्धनम् ॥ ४ ॥

स्थयाऽऽद्रक्ष्यत कि नाऽस्याः शीलं संवसता चिरम् ।
अवशध्यन्त वा चेष्टः कालेन बहुना न किम् ॥ ५ ॥


 1. Thereafter, having lifted up the Mithila princess, God Fire spoke to Rama (these) words : "Oh Rama, how did you suspect (your) chaste, beloved (wife) ?

 2. ‘I would certainly not have protected her if she were not pure; I have no partiality towards anything else than Dharma (righteousness).

 3. Had the enemy not been evil-minded, he would not once have solicited Sita, spoken wickedly and praised his own riches.

 4. And, this pure-minded one never entertained a desire therein (for him). (I cannot understand how) you, Rama, attained a true wrath upon Sita.

 5. Living together for long, was her character not observed, or were her activities not watched for a long time by you ?

314

यावज्जीवमशोचियो नाऽहास्यश्चेदिवं तमः ।
भानुरप्यपतिष्यत् , क्ष्मामक्षोभियत चेदियम् ॥ ६ ॥

समपरस्यत राजेन्द्र ! स्त्रैणं यद्यत्र चापलम् ।
लोकपाला इहाऽऽयास्यंस्ततो नाऽमी कलिद्रुहः ॥ ७ ॥

आश्चर्यं यच्च यत्र स्त्री कृच्छेऽवरस्येन् मते तव ।
वासवस्य विनष्टाय कि किसलप्स्यथाः फलन ॥ ८ ॥

यत्र यच्चाऽमरिष्यत स्त्री सध्वसद् दोषव्रजत ।
तबसूयारते लोके तस्य वाच्यास्पदं मृषा ॥ ९ ॥

अमंस्यत भवान् यद्वत् सथैव च पिता तव ।
नाऽऽगमिष्यद् विमानस्थः साक्षाद् दशरथो नृपः ॥ १० ॥

नाऽकस्य सन्निध स्थाणुः शूली वृषभवाहनः ।
अन्वभाविष्यतऽन्येव मैथिली चेत् पतिव्रता ॥ ११ ॥


 6. If you would not discard this illusion, you would repent as long as there is life (in you). If this one were agitated, even the Sun would fall down on the earth.

 7. If rashness, natural to womanhood, had occurred here (in Sita), then the protectors of the worlds who hate sin would not have come here.

 8. "Oh wonder, what and where ? If a woman, on your consent would abide in torment, Oh, what fruit would you acquire, if she be destroyed due to fear ?

 9. ‘‘What and where ? If a woman devoid of vice (crime) would die through fear, it would wrongly be an object of censure in (this) world addicted to envy.

 10. And if your father had thought just as you (did), (he) King Dasaratha would not have come here in person, seated in a plane.

 11. ‘The trident-bearing Sthanu (Siva) who has a bull

आनन्दयिष्यदागम्य कथं त्वामरविन्दसत् ।
राजेन्द्र ! विश्वसूता चारित्र्ये सीतया क्षते” ॥ १२ ॥

प्रणमन् ब्रह्मणा प्रोक्तो राज काधिपतिस्ततः ।
नाऽशोत्स्यन्मैथिली लोके नाऽऽचरिष्यविदो यदि ॥ १३ ॥

नाऽमोक्ष्याम वयं शङ्कमिहाऽस्यग्न चेद्भवान् ।
कि वा चित्रमिदं युक्तं भवान् यवकरिष्यत ॥ १४ ॥

प्रावतिष्यन्त चेष्टश्चेदयाथातथ्यवत् तव ।
अनुशास्ये त्वया लोके रामाऽवत्स्यैस्तरां ततः ॥ १५ ॥

प्रणमन्तं ततो राममुक्तवानिति शङ्करः।
“क नारायणमात्मानं नाऽभोत्स्यत भवानजम् ॥ १६ ॥


for conveyance, would not have effected (his) presence here, if Sia had been enjoyed by someone else.

 12. 'How would the Creator of the universe, God Brahma, sitting on a lotus, have delighted you, oh King of kings, if Sta's character were sullied ?’’

 13. Thereafter the saluting Lord of the circle of Kings was spoken to by Brahma : "If Sita had not performed this, then she would not have been in (the eyes of) the world.

 14. We would not have discarded suspicion, if you had not set here this act (the fire ordeal). Or what is strange in that you did what was proper.

 15 . If your activities had proceeded without accordance to truth, then, Oh Rama they would have been still more (so) among the people to be disciplined by you."

 16. Then Sankara spoke thus to Rama who saluting, "What ? Did you not remember yourself (as) the unborn Narayana ?

कोऽन्योऽफस्र्यबिह प्राणान् दृप्तानां च सुरद्विषाम् ।
को वा विश्वजनीनेषु कर्मसु प्राघटिष्यत ॥ १७ ॥

वैरस्यक्षये महाराज ! यच्च यत्राऽघटिष्पथाः ।
समाप्ति जातु तत्रापि कि नाऽनेष्यस्त्वमीहितम् " ॥ १८ ॥

तातं प्रसाद्य कैकेय्या भरताय प्रपीडितम् ।
सहस्रचक्षुषं रामो निनंसुः परिपृष्टवान् ॥ १९ ॥

प्रेता वरेण शक्रस्य प्राणन्तः कपयस्ततः ।
संजाता : फलिनानव्ररोचिष्णुटुमसद्रवः ॥ २० ॥

 भ्रमरकुलाकुलोल्बण-सुगन्धिसपुष्पतरु
  स्तरुणमधूकसम्भव-पिशङ्किततुङ्गशिखः ।

 शिखरशिलान्तराल-परिक्ल्प्तजलावसरः
  सरसफलश्रियं स विततान सुवेलगिरिः ॥ २१ ॥


 17. And who else here would have destroyed the life breaths of the enemies of the gods ? Or, who would have applied (himself) to deeds beneficial to all the people ?

 18. Oh Emperor, in whatever (incarnation) and wherever you exerted in (bringing about the destruction of the demons, why did you not, even once, carry to a finish (your) undertaking therein only?"

 19. Having pleased his father who had been harassed excessively by Kaikeyi for the sake of Bharata, Rama desirous of bowing down, saw Indra.

 20. Then, by the boon of Indra, the dead monkeys, who began breathing, (again) became denizens of fruit-bearing trees bent low and resplendent.

 21. That Suvela mountain which had flowering trees, intensely fragrant and crowded with swarms of bees, whose lofty summit was rendered golden brown by the fresh flowers of the

संवाद्भिः सकुसुमरेणुभिः समीरैर् अनथैर्बहुफलधारिमिर्वन (न्तैः।
श्च्योतद्भिर्मधुपटलैश्च वानराणाम् आप्यानो रिपुवधसम्भवः प्रमोबः ॥ २२ ॥

 आयास्यः स्वफलभरेण भङ्गुरत्वं
  भृङ्गाली निचयाचित लतास्तरूणाम् ।

 सामोवा: क्षितितल संस्थिताव लोप्या
  भोक्तणां श्र