SECTION LXVIII.

Whereupon, O foremost of men, out of thy love and adoring me for thy friendship, that worshipful dame— addressed me again, saying—"Do thou thus speak every thing unto Rāma, the son of Daçaratha, so that he might soon take me hence, slaying Rāvana in battle. O heroe, O slayer of foes, if it pleaseth thee, thou mayst relieve thyself of the toil by living in a secret nook and then proceed to-morrow. O monkey, in thy company, I do momentarily forget the weight of my grief, unfortunate as I am. O thou gifted with great prowess, thyself departing, I shall wait for thy return, but doubt I very much whether I shall live till then. Burnt I shall be with the fear of not beholding thee again, wretched and striken with grief as I am. And so I shall be, hereafter, overwhelmed with a mightier grief. O hero, besides, I entertain a grave doubt about thy assistants, the monkeys and bears. I do not know how shall the host of monkeys and bears and those two princes cross over the mighty main? O innocent monkey of all the creatures three only are qualified to cross over the ocean, thyself, Garuda and the Wind. O thou foremost of those skilled in speech, what hast thou settled about the accomplishment of this hard work? True it is that thou art alone qualified to accomplish this work, O thou the slayer of inimical heroes—but such manifestation of thy prowess shall increase thy glory only. But if Rāma, obtaining victory, can take me hence to his own city, it shall redound to his glory. It doth not behove the heroic Rāghava, to take me away by stealth, like unto Rāvana capturing me from the forest under a disguise. Truly it shall be his becoming work, if Kākutstha, the repressor of enemy's host, can take me away, enveloping the city Lankā with his army. Do thou therefore initiate that work as becometh that high-souled hero and may display his prowess." Hearing these sound reasonable and affectionate words I gave her the last reply, saying—'O worshipful dame, Sugriva, the foremost of the monkeys, the lord of monkey and bear hosts and gifted with manliness, hath resolved upon rescuing thee. He hath under his command a number of mighty and courageous monkeys gifted with great prowess and quick-coursing like imagination. Their course is never thwarted—whether going upwards or downwards—or moving tortuously. They are never exhausted in their actions— highly courageous and of measureless prowess. And those great and powerful monkeys, coursing in the air, have again and again circumambulated the earth. Sugriva hath many monkeys—my equal—and greater than I, but none of inferior strength. While I have crossed over the main—what of these mighty heroes? The leading heroes are never sent on a mission but only those of inferior merit. No more of bewailing, O worshipful dame. Do thou remove thy grief. And with one leap these leaders of monkey-hosts shall reach Lankā. O great damsel, these two princes, placing themselves on my back shall come to thee like unto the rising Sun and Moon. Thou shalt soon behold before Lankā's gate Rāghava the slayer of foes resembling a lion and Lakshmana with a bow in his hand. And thou shalt soon observe in a band the heroic monkeys, gifted with the strength of lions and tigers, and having nails and teeth for their weapons. And thou shalt soon hear the roaring of the leading monkeys on the summit of mount Malaya, resembling the muttering of the clouds. And thou shalt soon behold Rāghava, the slayer of foes, installed along with thee on the throne of Ayodhya after returning from the forest." And that daughter of the king of Mithilā although heavily laden with sorrow in thy absence was greatly comforted and pleased by my auspicious words boding the fulfilment of her desire.

END OF SUNDARAKANDAM.

[1]Offerings to the spirits of air.—T.
[2]Burnt offerings, or oblations of clarified butter into the sacred fire, as an offering to the gods, accompanied with prayers or invocations.—T.
[3]The North-West Province text has an additional Sloka:—Having said this the graceful Lakshmana spoke unto Virādha as if jestingly, "Who art thou that going to the forest, art ranging it so pleasantly?"—T.
[4]The text has Kalantakoyamopame—abl.—resembling Kala, Antaka, or Yama. The commentator cites a sloka, which assigns three several functions to the three,—Kala executes his office on the occasion of the separation of life from the body; Antaka compasses the end; and Yama finally sits in judgment upon the departed soul. But this strikes me as misplaced erudition. I, however, give the commonsense rendering.—T.
[5]Another reading is:—That ranger of the night laid on his shoulders, those ones, who were puffed up with their exceeding prowess.—T.
[6]Another reading is Subhuyabhuyan—That one of elegant arms (raising) them up.—T.
[7]The reading slightly varies in some texts.—T.
[8]Another reading of this line is:—And buried him under stones. The North-West Provinces text has four additional lines:—Having, slain the Rākshasa and taken Mithtla's daughter, those ones having bows decked in gold, being delighted, rejoiced in that mighty forest, like the sun and the moon seated in the sky.—T.
[9]The yoga system has many positions for concentrating thought.—T.
[10]Some texts:—Seeing.
[11]Some texts:—Effulgent.
[12]The commentator explains:—They imitate the lightning in changing their residence, the sharpness of weapons in severing affection, and the celerity of Garuda or the wind in doing wrong.—T.
[13]Some texts:—Kalaka.—T.
[14]Come to slake their thirst.—Rāmāyana.—T.
[15]Jatāyu.—T.
[16]i. e.—The South.—T.
[17]A mark made with colored earths or unguents upon the forehead and between the eye-brows either by way of ornament or a sectarial distinction.—T.
[18]Himavan means having snow.—T.
[19]'Of antres vast and deserts idle.' Othello. Although not in common use, the word is very picturesque, and hence the adoption.—T.
[20]Thyself, the meaning is evident when shall we all meet together.—T.
[21]Another reading is: my brother is named Rāvana—a Rākshasa, and lord of Rākshasas. He is the son of Viasavan. Thou mayst have heard of him.—T.
[22]The text is difficult to render literally:—Why wishest thou to be the female servant of me who am myself a male servant.—T.
[23]We are obliged to use this epithet as it is in order to prevent the too frequent recurrence of Sumitra's son.—T.
[24]Videha's daughter. We retain this epithet also for the reason assigned above.—T.
[25]A kind of foul spirits.—T.
[26]Another reading is that enemy of mine.—T.
[27]Some texts—(Rāma) equipped with the bow.—T.
[28]The North-West Province's text has some additional sloka:—Dreadful, wearing forms at will, possessing the pride of the lion, having large mouth, high-souled, revelling in cruelty, endeued with strength, of fierce energy.—T.
[29]Lit.—Pulastya's sons. The Rākshasas were commonly descended from Pulastya.—T.
[30]The N. W. P. text has a different sloka. And seeing him come out on the ground, they themselves came out.—T.
[31]The sloka in the text is incomplete: The part within brackets, taken from the N. W. P. recension completes it.—T.
[32]There is a variation in reading here; the sense, however, is the same.
[33]The commentator says the yawning was in consequence of the soldiers having during the conflict indulged in liquor.—T.
[34]Another text:—The holder of pinaka.—T.
[35]Another reading is:—The sylvan deities fled away.—T.
[36]Another reading is, sharpened.—T.
[37]Another reading: remaining before Rāma, threw powerful weapons.—T.
[38]Lit.—Of fair feathers. A name of Garuda.
[39]The text may also mean—able to rend the cities of foes.—T.
[40]Another text reads: with the arrow set.—T.
[41]i.e. becomes dusky, as Rāmanuya intelligently remarks.—T.
[42]Another reading is, lit with husks.
[43]Another reading is, plaited with gold.
[44]The text varies slightly in other texts.—T.
[45]The Asura Andhaka was slain in the forest of Sweta by Rudra. This is related in the Puranas. Another reading is Swetarayge yathantaka like the Destroyer in the forest of Sweta. Swa, according to the Kurma Purana Uttra Khanda, in the Kalanyara hill, by a kick with his left leg slew the Destroyer, engaged in pennances, who had come to kill the Rajarshi Sweta, who was a great votary of Siva.—T.
[46]Namuchi was slain by a thunder-bolt laid over with foam.—T.
[47]Another reading is Viranga: rupopeta: possessed of handsome person.
[48]Another reading is—ko na nandati ninditi; who having been insulted by thee, doth not rejoice (in thy prosperity), and, therefore, in the garb of friend-ship, hath done thee this wrong?—T.
[49]This reminds one of Milton: of Belzebub, he says,— "——————— His person, Deep scars of thunder had intrenched—Par. Lost,—Book 1
[50]The commentator, is silent here. The meaning evidently is, thou dost not discern the where and when of things.—T.
[51]Niryydsurasa mutanam, gen, (sandal), which forms the principal ingredient in perfumes, containing odorous gums.—T.
[52]Another reading is: heaps of conch.—T.
[53]Some texts read sailam—hills.—T.
[54]This refers to Mrigashira, the fifth lunar constellation which resembles a deer.—T.
[55]The name of an Asur devoured by Agastya.—T.
[56]Properly it should be "struck her breast." But it has a special significance here, i. e.—she would not be satisfied until her belly be filled with all the Rākshasas slain.—T.
[57]A mountainous range described as one of the smaller mountains of India proper, lying eastward of mount Meru.—T.
[58]Sumeru.—T.
[59]Instead of On the earth—some texts have [bangles] sweet-sounding.—T.
[60]i. e. The quarter presided over by the sun, viz., the East.—T.
[61]Some texts—to rescue me.—T.
[62]Andropogon muricatum—(Lat). The root of a fragrant grass. This alludes to a terrible vision which is generally seen by a person on the eve of death—a golden tree having hair.—T.
[63]This refers to Jatāyu's astrological knowledge. Vindya is derived from the root Vid—-to gain. Thus this moment is favourable to the loser and unfavourable to the taker. Hence Rāvana carrying away Sitā at this moment shall meet with destruction.—T.
[64]A Brahman who has preserved a sacred fire kept alive perpetually in a family, &c.,—from ahita—placed, agni—fire.—T.
[65]Presentation of water specially to the manes as a religious or obsequal rite.—T.
[66]In this Sloka west is mentioned and in the next one there is reference to their turning to the south and hence west here refers to south-west. T.
[67]The purport is:—Lakshmana wanted to chop off the arms of Kavandha and not to put an end to its life as it was not capable of fighting, being a headless demon. And it is not proper for the Kshatryas to destroy those who cannot fight.—T.
[68]This has a special significance here—meaning to get hold of them by stretching forth its arms.—T.
[69]They were pleased because they cut off its arms with ease like unto the trunks of a plantain tree.—T.
[70]It may mean also expert.—T.
[71]This Sloka may be rendered in another way:—Do thou continue benifitting us by showing proper compassion for us, who are stricken with grief helpless and ranging the forest in this way. We have however adopted here the commentator Rāmanuya's explanation.—T.
[72]By virtue of the pious observances performed by him in his previous existence and for his being burnt by Rāma that celestial car appeared there.—T.
[73]The six expedients are as follow—(1) Sandhi, peace, (2) Vigraha, war-fare. (3) Yāna, military expedition against an enemy. (4) Ashana—halting. (5) Daidhibhava—sowing dissension. (6) Samashrarya seeking protection.—T.
[74]This is a moral law referring to the sixth expedient, to be resorted to by the kings—namely Samashrarya or seeking protection.—T.
[75]This refers to the oriental custom of performing every sacred rite in the presence of fire as witness. The Hindus regard the fire with sacred reverence and for this in all their social and religious ceremonials fire plays a very prominent and sacred part—T.
[76]A fruit-tree, the rose apple—Lat. (Eugenia Jambolana).—T.
[77]A tree commonly Piyal—Lat. (Buchanania latifolia).—T.
[78]The bread fruit or Jaka tree—Lat. (Artocarpus integrifolia).—T.
[79]The Indian fig-tree—Lat. (Ficus Indica).—T.
[80]Waved leaf fig-tree—Lat. (Ficus infectoria).—T.
[81]A sort of ebony—Lat. (Diospyros gtutinosa).—T.
[82]A holy fig-tree—Lat. (Ficus religiosa).—T.
[83]The name of a tree commonly Kaniyar—Lat. (Pterospermum acerifolium).—T.
[84]The mango—Lat. (Mangifera Indica).—T.
[85]A small tree—Lat. (Mesua ferrea).—T.
[86]A kind of tree commonly Tila.—T.
[87]A tree—Lat. (Galedupaarborea Rex).—T.
[88]Blue Asoka—Lat. (Jonesia Asock).—T.
[89]A plant commonly Kadamva—Lat. (Nauclea Kadamba).—T.
[90]A fragrant plant—Lat. (Oleander or Nerium Odorum).—T.
[91]The marking nut plant—Lat. (Semecarpius anacardium).—T.
[92]Red Sandal.—T.
[93]The coral tree—Lat. (Erythrina fulgens).—T.
[94]The garden of the deity Kuvera. It is derived from Chithraratha—a Gandharba in charge of the garden.
[95]The Rohi fish—Lat. (cyprinus Rohita Ham).—T.
[96]A kind of fish resembling a wheel in appearance.—T.
[97]A kind of sprat, according to some, a shrimp or prawn.—T.
[98]Common citron—Lat. (Citrus-medica).—T.
[99]Lat. (Symplaces racemesa).—T.
[100]Great-flowered Jasmine—Lat. (Jasminum Grandiflorum)—T.
[101]A kind of Jasmine:—Lat. (J. Multifiorum).—T
[102]Lat. (Memisa Sirisha).—T.
[103]Lat. (Barringtonia Acutangula).—T.
[104]Lat. (Abstenia Scholaris).—T.
[105](Pandanus Odoratissumus).—T.
[106]Lat. (Gaertnera Racemosa).—T.
[107]This refers to the time when Rāma was united with Sitā i. e. at the time of his wedding, At that time the bird, flying up in the sky set up an inauspicious cry indicating that in no distant time he should be separated from her; and now his sitting on the tree and cawing delightedly indicated that he should soon be re-united with her.—T.
[108]In the sense of energy.—T.
[109]In consequence of Matanga's curse.—T.
[110]Here is an allusion. A prince of Daityas, named Hayagriva, stole the Vedas at the end of Kalpa; in the recovery of them he was slain by Vishnu after his descent as Matshya.—T.
[111]A bracelet worn on the upper arm.—T.
[112]A pile of stones.—T.
[113]The significance of the passage is as follows:—Thou wert a mere child while I brought thee up. But now thou art a grown up young man and this is the time for thee to serve thy elders. Do thou therefore serve Sugriva.—T.
[114]The meaning is:—Lest by my touching that shaft thou feelest a greater pain.—T.
[115]A medicinal plant, and perfume, commonly known by the name Priyangu and described in some places as a fragrant seed.—T.
[116]A bright yellow pigment prepared from the urine of a cow, or committed in the shape of scibulae by the animal, or according to some found in the head of a cow.—T.
[117]A small tree—Vitex negundo.—T.
[118]A kind of tree—Acacia Sirisa.—T.
[119]A tree—Pentaptera arjunee.—T.
[120]The Sala tree (Shorea robusta) another tree (Pentaptera Arjuna).—T.
[121]The river Ganges—literally~the daughter of Janhu a saint. The Ganges is called so on account of her supposed origination from the thigh of the great saint.—T.
[122]The name of a mountain—literally it means—having three peaks.—T.
[123]A tree (Dalbergia onjeimaisis)—Mountain ebony.—T.
[124]A sort of pine, (Pinis longifolia)—T.
[125]A sort of cane or ratan, (Calamas Rotany).—T.
[126]According to Hindu mythology Indra is the god of rains.—T.
[127]An insect (Coccinella of various kinds).—T.
[128]An ornament for their toes or feet.—T.
[129]Crying through the voice of the frog in its mouth. Another meaning is, "croaking like a frog, to allure frogs to it."—T.
[130]The commentator slips the sense here. According to him, the meaning is, Those monkeys whom I have first sent, are known to me.—T.
[131]The celestial horse-sacrifice.—T.
[132]A Sanku is a thousand Arvudas; a Madhya is an Arvuda ten times; an Antya is a Madhya ten times; a Samudra is a Madhya twenty times; and a Parārdha, a Samudra thirty times.—T.
[133]The commentator in his usual way of reading between the lines, says that the sense is—That thou hast gathered forces for serving thy friend, is not strange. O placid one, it is well. I give the sense the sloka naturally yields.—T.
[134]The commentator explains: energy darted from the three orders.—T.
[135]Sage Aurvi.—T.
[136]Lit. of gold and stone.—T.
[137]The commentator says that this locative refers to the summit of the Rising hill.—T.
[138]The commentator says, "The Godāvari flowing through the countries to the east of the Vindya mountains."—T.
[139]Some texts read—Rishtikas instead.—T.
[140]The tract, according to Rāmanuja, watered by the Godāvari in the vicinity of Dandaka.—T.
[141]Another name of this hill is Malaya.—T.
[142]"Because," says the commentator, "of the profusion of gold in it."—T.
[143]i. e. in that hill.
[144]i. e. in that hill.
[145]Marichi.—T.
[146]Rottleria Tinctoria.—T.
[147]The grammar of these slokas is exceedingly vicious; and it has cost the Translator no small amount of labor to assign the necessary logical nexus in a good many places.—T.
[148]Lit. horse-necked.—T.
[149]i.e. in the Varāha hill.—T.
[150]The commentator remarks: "Although not expressly stated, it is implied that the islands to the west of it are also to be searched."—T.
[151]Like unto Prajapati dwelling by Mahāmeru.—T.
[152]Belonging, according to the commentator, to Himavān.—T.
[153]The present text, according to Kataka, drops a sloka, whose last line is, Beings possessed of powerful effulgence, sport here always in company with females."—T.
[154]Antariksha—regions above the earth in which the birds fly.—T.
[155]Amvara—Upper air.
[156]The commentator says that this speech is equally attributable to Rāma and Sugriva. But I think, it would fit Rāma's lips to a nicety—T.
[157]The real name of this Dānava is māyāvi. He is confusedly called Dunduvi and Mahisha, the latter, in consequence of the implication that his father having assumed the shape of a buffalo, he has also a like shape.—T.
[158]The commentator remarks that "like the hoof-print of a cow" espresses the ease with which Sugriva travelled the earth; "like a fire brand whirled" conveys his vehement speed; and "like the image reflected on a mirror" signifies the lucidity of his perception.—T.
[159]The Setting hill.—T.
[160]The sense is rather obscure, it being difficult to understand the relation their beds bore to the neighbouring trees.—T.
[161]i.e. the day of their departure.—T.
[162]i.e. the monkeys.
[163]i. e. the top of the Silvern Hill.—T.
[164]i. e. the subterranean regions.—T.
[165]The name of the celestial architect.—T.
[166]Namely, that water was to be found there.—T.
[167]The text has nimilitah—and thus they closed their eyes. This redundant epithet has been left out in the translation, as it would render the version extremely awkward.—T.
[168]Named Rhikshavila.—T.
[169]i. e. at the beginning of winter.—T.
[170]October.
[171]i. e. slay us.—T.
[172]The sense is very obscure. One meaning is that Hanumān thought that Angada acquiescing in what Tāra had said, must remain there,—and ultimately endeavour to wrest the kingdom from Sugriva. Another meaning is: Hanumān conceived that remaining there in peace, Angada would consider his Position as enviable as if he had extorted the kingdom from Sugriva.—T.
[173]Touching Tāra.—T.
[174]Referred to above.—T.
[175]The word meaning cave is feminine in Sanskrit.—T.
[176]The commentator interprets the passage differently: "Formerly Indra did a little damage herein—i. e. merely slew Maya, the architect of the mansion." This is ingenuity. I give the plain sense.—T.
[177]Vajrāçani—Vajra is the thunder-bolt in the hand of Indra, and Açani— the thunder-bolt produced by clouds.—T.
[178]Although out of character, the epithet naram—man (acc.)—is used by the vulture.—T.
[179]Another reading is Gridhrā padesana—through the vulture's cunning. This the commentator considers as preferrable.—T.
[180]The commentator explains in pure orthodox fashion: Because everything is in Rāma, people serve each other from the love and tenderness, which pertain to him.—T.
[181]Karmanā (instru) by his action. The commentator explains: alarmed by his speech about eating up the monkeys. The passage is obscure.—T.
[182]i. e. the worlds enveloped by his three steps during his Dwarf Incarnation.—T.
[183]Aruna, son unto Vinatā.—T.
[184]Clairvoyance attained by success in knowledge respecting the spiritual Golden eyes. Thus far the commentator. We leave the abstruse point to the apostles of theosophy and spiritism for illucidation.—T.
[185]Lit. Daçaratha's son. The term it applied in especial to Rāma.—T.
[186]The commentator supplies the elipsis thus,—"Coming within thy ken by luck, Sitā is living."
[187]The passage is obscure. The commentator has glossed over this sloka, and the meaning is none the clearer for his explanation.—T.
[188]While the saint was staying here.—T.
[189]Consequent on Jatāyu having dropped down.—T.
[190]South-east.—T.
[191]The passage is obscure. This is however, all the explanation that the commentator has to give.—T.
[192]Rāmanuya comments: "the confusion seized them as the sun was midway. They lost ail sense of direction. The faint succeeded".—T.
[193]From the fact of the food not touching the earth, and other signs. It is humorous to read the explanation of the commentator as to the reason of Indra's supplying Sitā with food. "If Sitā remained fasting, Rāvana would forego his attachment for Vaidehi, on seeing her altered appearance; and thus his destruction could not take place. Further, if he saw Sitā retaining her former loveliness, he could conclude that Sitā, as also Rāma, were superhuman character, and that as such they could not be agents for his destruction according to the prophecy "Rāvana shall be slain by a human being." This inducing him to persist in his bellicose attitude towards Rāma, would bring down rain upon his head."—T.
[194]For going to Lankā.—T.
[195]The commentator says "The period is one hundred and eight years."—T.
[196]For the loss of my plumage.—T.
[197]Rāma and Lakshmana.—T.
[198]Abhijitābhimukhān (acc.) Abhijit—the name of a star. Abhijit may also mean—he who is to be conquered. Then the sense would be, "the region in which Rāvana was."—T.
[199]i. e. it was greater.—T.
[200]Offspring uf Vinatā, Garuda's mother.—T.
[201]Hanu—means jaw. Hanumān means—he with the (fractured) jaw.— T.
[202]Hanumān.—T.
[203]Sugriva.—T.
[204]Here is another epithet of Hanumān—Pavamātmaja—son unto the Wind-god. Left out on the score of redundency.—T.
[205]i. e. pertaining to leaping.—T.
[206]Vāsava, Indra, carries celestial ambrosia, and Brahmā, that which is the aliment in Yoga—or spiritual rapture.—T.
[207]i. e. practise austerities on thy behalf.—T.
[208]Through the voices of the animals inhabiting it. — T.
[209]Hanumān—T.
[210]Bull.—T.
[211]Pavana. The commentator takes this word in its literal meaning. He that purifieth contemplative spirits by imparting knowledge. Rāmānuya would interpret the epithet as meaning Rāma. This is reading into the author a sense which the passage does not plainly yeild.—T.
[212]Another reading is: sa mahāsatwasannāda—The clans of these mighty creatures.—T
[213]Parihāra, according to Kataka, implies excellence. Tirtha says it means bracelets. I follow him.—T.
[214]Above his shoulders.—T.
[215]The legend is that Indra or Mahendra—i. e. Indra the Great—once took into his head to clip the pinnions of all the mountains. Hence the fright—T.
[216]Parvatasthāvivānalam—like two fires on a mountain. It evidently means two active craters in a mountain. At least this rendering, without missing in sense, imparts a material sublimity to the passage rarely paralleled in literature. The commentator, however, takes the word to mean forest-conflagration.—T.
[217]Under water.—T.
[218]by his progress.—T.
[219]The sense is hard to hit. The commentator says, that agitated by Hanumān's speed, the clouds began to pour down showers on the ocean.—T. _
[220]For his relationship with Wind whose son was Hanumān.—T.
[221]Wrath in consequence of his inability to accept his offerings.—T.
[222]Pitupanthanam—the text means "his father's path"—Wind being Hānuman's father the passage means—"aerial way."—T.
[223]Tat dristwā—Seeing this, occurs twice in this passage, I render it once only.—T.
[224]The third feat, remarks Rāmanuya, is Hanumān's issuing oat of Surasā's mouth. The preceding two are not mentioned.—T.
[225]A kind of alco or agallochum.—Wilson.—T.
[226]Brahma had conferred on her a boon that she should secure her prey by pulling at it by means of its shadow.—T.
[227]i. e. of securing his shadow.—T.
[228]Garuda.
[229]A monkey so named.—T.
[230]Descending, remarks the comentator, from the mountain-summit.—T.
[231]Sporting hills according to Kataka. According to others, ākrira means a grove in general.-—T.
[232]About rescuing his wife.—T.
[233]Hanumān.—T.
[234]Alakā, the city of Kuvera, King of Yakshas.—T.
[235]Alakā
[236]The literal meaning is that, leaping over the wall, Hanumān first set his left foot on the hostile soil; and this act of his, as tending to the discomfiture of the foe, is looked upon by the author in the light of Hanumān setting his left foot on the heads of the Rākshasas. The setting of the left foot on an enemy's dominions, is considered by the scriptures as very inauspicious.—T.
[237]The three octaves referred to are Mandra or the base tone, Madhya, or the middle tone, and Tāra or the high tone. These constitute the entire diapason of Hindu Music.—T.
[238]Kuta. The commentator says the word stands for a particular kind of weapons. Wilson has concealed weapon for its English equivalent.—T.
[239]The same complexion gives sense. But I render the passage literally.—T.
[240]Bhugnavastrān.—Perhaps the text is corrupt. Bhugnavahtrān—person of deformed faces—would render sense.—T.
[241]A short arrow thrown from the hand, or shot through a tube. Wilson.—T.
[242]Elephants of the size of horses.—T.
[243]Jāmvunada is a kind of gold having sixteen diverse colors.—T.
[244]The sun. It is a planet in Hindu cosmogony.—T.
[245]The spots are fabled as the marks of hares on the lap of the Moon.—T.
[246]i. e. in consequence of sleep.—T.
[247]A beautiful characterization of sleep, reminding one powerfully of "Macbeth hath murdered sleep," &c.—T.
[248]In expectation of an access of warriors.—T.
[249]According to the commentator, Vuddkipradhānān means persons possessing many virtues. I differ from him.—T.
[250]The syntactical co-herence is, as is natural in so colossal a sentence, grievously loose here. I have, however, tried my best to supply the lacuna in the passage.—T
[251]Rāmānuja says that Hanumān began to range the dwellings about the wall environing Rāvana's mansion.—T.
[252]Designed for sport.—T.
[253]The conception of day-dalliance met with in Vidya Sundara of Bhārata Chandra Roy, the Bengali poet, is found to have first originated with Vālmiki.—T.
[254]Sportive peacocks.
[255]Spirituous liquor distilled from the blossoms of the Bassia latifolia. According to some, a spirit distilled from grapes.—T.
[256]Spirit distilled from sugar or molasses.—T.
[257]Swavalenārjitam.—Another meaning is: (mansions) into which Hanumān found entry through his own might.—T.
[258]Composed of gold and gems.—T.
[259]By the impious. Another reading is duravaram—incapable of being approached by the enemy.—T.
[260]Vide Othello.—T.
[261]The car Pushpaka, according to Tirtha, whose view is accepted by Rāmānuja. According to Kataka, Vesma means a bedchamber of husband and wife.—T.
[262]i. e. on Pushpaka.—T.
[263]i. e. four-cornered, The Earth, in Hindu cosmogony, is a flat surface having four corners.—T.
[264]Svarga is the region where persons reap the fruit of Jyotishtoma, etc. Siddhi is Illusion spread by Gandharbas.—T.
[265]By the superior splendour of Rāvana.—T.
[266]Shatpada—six-footed—a name of the black bee.—T.
[267]Salilodbhavas,—water-sprung—a name of the lotus.—T.
[268]Kadamva—a drake; or, according to some, a teal; a gander; or the species gallinula porphyria.—T.
[269]i.e. the faces of the females are meant. Another meaning is, gold for large lotuses.—T.
[270]Vilāsa may also mean arch displays by way of coquetry.—T.
[271]Yasa, according to some, here means grace.—T.
[272]The sense is very imperspicuous only by reason of the unskilful use of the pronouns. The damsels kissed did not resent the act; but kissed the kissers in turn.—T.
[273]March-April.
[274]In consequence also, remarks the commentator, of the uniformity running through the ornaments, as well as of the close contact of the persons of the ladies.—T.
[275]The commentator throws out a conjecture that artificial figures are here meant; which mechanically performed the function herein assigned to them.—T.
[276]The commentator, however, interprets: like an elephant. Serpent is, I fancy, a happy rendering of nāga.—T.
[277]i. e. celestial females.—T.
[278]A kind of musical instrument.—T.
[279]A kind of Vinā.—T.
[280]A kind of musical instrument.—T.
[281]A kind of musical instrument.—T.
[282]i.e. that Mandodari was Sitā.—T.
[283]The text has na saptum arhati; lit., it behoveth (Sitā) not to sleep. The sense, however, is as given above.—T.
[284]All this, remarks Rāmānuja, appeared from their talk during sleep.—T.
[285]A species of birds, having, according to Vishnudharma, dark throats, red veins, and white wings. According to others, a kind of goats.—T.
[286]A kind of salt.—T.
[287]A kind of partriges.—T.
[288]A kind of fish.—T.
[289]According to some, a preparation of the juice of grapes and pomegranates, mixed with sugar, etc. According to others, black cakes having six kinds of relishes.—T.
[290]Natural wines—such as Kādamvari etc., which require no preparation—T.
[291]From honey. According to some, from grapes.—T.
[292]Spirit distilled from mollasses.—T.
[293]Murchchhita—The commentator says, means spreading. I, however, here presume to go by my own light, feeble as that may be. Entranced will, I dare say, recommend itself to the poetical in especial.—T.
[294]Remembering, says the commentator, the injunction of the scriptures, "None should see a nude female."—T.
[295]And therefore presumably incapable of taking care herself.—T.
[296]Intended for stay at night.—T.
[297]The commentator remarks: By this the author insinuates that the wall was of entire sapphire.—T.
[298]Knowing Brahma, remarks Rāmānuja.—T
[299]Jealousy, according to the commentator.—T.
[300]This is evidently the sense, having regard to the preceding sloka, although the commentator gives the apparent meaning of vinastha perished.—T.
[301]Tirtha reads chiraratriyam for chirarātrya. Then the sense is: This illustrious live-long fair-rooted and auspicious night crowned with a garland of fame, hath borne no fruit, in consequence of my not seeing Sitā. The commentator, I presume, refines a little too much.—T.
[302]An appellation of Siva—lit. lord of beasts—in allusion to animal sacrifices to Siva.—T.
[303]The wind.—T.
[304]Indra.—T.
[305]Prayapāti—T.
[306]A gallinule.—T.
[307]One of the trees of heaven.—T.
[308]Literally the passages means "making a gap in that forest thickly filled with trees." But Rāmanuja interprets thus and we have adopted his interpretation.—T.
[309]The son of Brahmā and artist of gods.—T.
[310]A tree (Dalbergia Sisu).—T.
[311]A kind of tinkling ornament.—T.
[312]The commentator, Rāmanuja interprets this sloka as explaining the cause of Sitā's frequentiug the Asoka forest.—T.
[313]Sandhya literally means the point of time which connects day and night. It however, generally means the period after sunset and before the night sets to. But here with reference to the speech which Hanumān began by the end of night, it means the morning.—T.
[314]This passage has another meaning—Padmini has two meanings—(1) lotus (2) Lakskmi or the goddess of wealth. The goddess of wealth is generally described as sitting on a lotus.—T.
[315]Priyājanam—literally means dear ones—but here it refers to Rāma and Lakshmana.—T.
[316]A cicurbituceous plant with red fruits.—T.
[317]The epithet has a special significance because through her the destruction of the race of Rākshasas was brought about.—T.
[318]Yoga or asceticism by virtue of which final emancipation from existence is effected.—T.
[319]A kind of ornament worn on the ears.—T.
[320]Grammar, Prosody, astronomy, pronounciation, the meaning of the unusual terms and the ritual of the Hindu religion.—T.
[321]Refers to Rāvana, Pulastya being his father—T.
[322]A kind of crane.—T.
[323]The God of wealth or Pluto in Greek myth.—T.
[324]The allusion is—the mighty Asura Vitra fought with Indra for a long time even after he had his one hand chopped off.—T.
[325]A kind of ornament worn on ears.—T.
[326]A fabulous tree granting everything desired.—T.
[327]A monument or sculpture raised in honor of a deceased person on the site of a funeral pyre.—T.
[328]Prajāpitis are the lords of the created beings first created by Brahmā.—T.
[329]Heavenly singers and musicians who belong to the heaven of Indra.—T.
[330]Serpent-gods who dwell in the regions under the earth.
[331]The wife of the sun.—T.
[332]An exclamation used in making an oblation to the Gods. A personification of the preceding as the wife of fire and Goddess presiding over burnt offerings.—T.
[333]Another name of Indra—the lord of the celestials.—T.
[334]The proper expression, I think, should be—"Eat me." The commentator Rāmānuja explains Atmanam as your own bodies.—T.
[335]In the south is the region of Yama, the God of Death and hence his going to the South is not an auspicious sign.—T.
[336]Rāvana's brother.—T.
[337]Rāvana's son—the name signifies the conqueror of the lord of the celestials.—T.
[338]The sections 28 and 29 are not found in all the texts. They are found in Bengal edition. Gorressio translates it and remarks—"I think the chapter XXVIII—The auspicious signs—is an addition, a later interpolation by the Rhapsodists. It has no bond of connection either with what precedes or follows it and may be struck out without injury." We have however thought it proper to give a full version.—T.
[339]This passage clearly indicates that there were proficient and skilled surgeons at the time when Rāmayana was written.—T.
[340]Like the Moon when full eclipse is just over—In mythology Rāhu is the son of Sinikā, a daitya, with the tail of a dragon whose head was severed from his body by Vishnu, but being immortal this head and tail retained their separate existence and being transferred to the stellar sphere, became the authors of eclipses.—T,
[341]For before that Sitā shall renounce her life—T.
[342]The language refined by the strict rules of grammar.—T.
[343]This passage clearly indicates that Sanskrit if not spoken by men, and women of the upper classes of the time when Rāmāyana was written, was at least understood by them, and was commonly spoken by men of priestly class and other educated persons.—T.
[344]The Rudras are manifestations of Siva.—T.
[345]A kind of demi-gods of whom six are enumerated viz., Dhava, Druva, Soma or the Moon, Vishnu, Anila or wind, Anala or fire, Prabhusa and Prabhava.—T.
[346]The celestials never shed tears nor touch the ground when they walk.—T.
[347]This refers to the vow which Daçaratha made unto Kaikeyi at the time of the war going on between the celestials and the Asuras.—T.
[348]Here prosperity means joy—Sitā attained an immense treasure of joy on beholding Rāma's messenger—Hanumān—T.
[349]Another name of Kuvera, the god of gold.—T.
[350]The god of speech.—T.
[351]Cupid or the god of love in Hindu mythology described as the most beautiful of the celestials.—T.
[352]The god of wisdom.—T.
[353]The lord of celestials.—T.
[354]A sacred science considered as subordinate to and in some sense a part of the Vedas—six sciences come under this denomination—Siksha (pronounciation); Kalpa (religious rite) Vyakarana (grammar) Chandas (prosody) Jyotish (astronomy) and Nirukti or explanation of difficult words.—T.
[355]Son of Daçaratha—Rāma.—T.
[356]The aggregate of the three fires maintained by the Brahman householder.—T.
[357]A measure as much as a cow's foot-step will hold.—T.
[358]Rāma.
[359]In consequence of the fatherly care of Lakshmana.—T.
[360]According to Kataka, Kauçiki is Earth, who was rescued by Narayana from the subterranean regions. According to Tirtha, Kauçiki is Indra's Auspiciousness, who on the occasion of the destruction of the Asura, Vritra, took refuge in the nether regions, and was brought back by Vishnu.—T.
[361]Chudāmani. According to the commentator, the word means a gem worn in the head.—T.
[362]Another meaning is,—"But fearing discovery on account of the brilliance of the jewel, he desisted."—T.
[363]Daçaratha's son—T
[364]i. e. Sumitrā's son, Laksamana.—T.
[365]Sitā wishes Hanumān to use her own language to Rāma.—T.
[366]The commentator explains this passage thus:—"He that by great pains accomplishes a small work, cannot be a great actor; but he that bringeth about his end in a variety of ways through the minimum of effort, is the actor."—T.
[367]i. e. see Sitā.
[368]Promadāvanasya—gen.—occurs twice in this passage. The commentator, as usual, refines on the word,—to one he assigns a literal sense; another he explains—of the grove belonging to the protector of the females,—i. e. the wood, which, by arousing their desire for Rāvana, assured their stay there!—T.
[369]There is a pun on the word soka—occuring twice. One of them, originally açoka, but entering into a vowel combination with the preceding word, is the name of a tree; and Soka means sorrow. The açoka trees being shattered, inspired the onlooker with soka—sorrow.—T.
[370]Kuta—hammer. The commentator, however,says that it means a weapon resembling a hammer.—T.
[371]A bracelet worn on the upper arm.—T.
[372]Swāmisandehanihçancāh—may also mean, having been assured by Rāvana as to his firm resolve—i.e. the Rākshasas must fight with Hanumān, however desperate the undertaking might prove.—T.
[373]A building designed for deities.—T.
[374]Marutatmaya—son unto the Wind-god, left out on the score of redundancy.—T.
[375]The reader is powerfully reminded of a like feat of Manoah's son—'the Herculean Samson.'—T.
[376]For distinction between the two, vide ante.—T.
[377]This is all that I can make of the commentator's gloss on toranavitanka.—T.
[378]Iron arrows.—T.
[379]i. e. the mothers of the sons of the councillors.—T.
[380]i. e. having the iris.—T.
[381]There is a word—sighra, soon—in this sloka, of which I fail to pertain the relation.—T.
[382]This may rather look an incongruous mixture of images; but the ironed arrows may have been silvered over.—T.
[383]Suparna—a name of Garuda.—T.
[384]Rākshasas.
[385]Sambhramaprada, according to Rāmānuja, means, capable of exciting
[386]The Sun is on Mandara in mid-day; therefore the meridian Sun is meant here.—T.
[387]viz. the Brahma weapon.—T.
[388]According to another reading, the meaning would be:—"O best of warriors, do thou, considering thy own strength and that of the enemy, so exert thyself that he may no longer inflict terrible losses on our army." (Tirtha).—T.
[389]Another meaning is: Looking on thyself, and (not on my forces), as constituting my main stay, put forth thy prowess.—T.
[390]One should know in what branches of knowledge one's enemy is proficient, and, understanding this, one should strive for victory.—T.
[391]According to a different reading,the meaning would be, "Thou art competent to fight agreeably to the rules."—T.
[392]The Sloka is very difficult and incapable of interpretation withoet at places meanings being read into it.—T.
[393]A name given to certain days in the lunar month at the full and change of the moon, and the 8th and 14th of each half month.—T.
[394]Literally it means the passage of his father. Hanumān's father being the Wind, it means the sky.—T.
[395]According to Hindu philosophy, one by virtue of yoga and self-control can realize many great things which are beyond ordinary human conception. Beholding Hanumān unhurt though assailed incessantly with terrible shafts, Indrajit at once jumped at the conclusion that he must be a great spirit in a monkey-form. To realize who he in reality was, he engaged in yoga or devout meditation.—T.
[396]That the action of a Brahmā mantra upon one is nullified if one is bound physically.—T.
[397]Indrajit's.—T.
[398]e. g. the three horizontal marks painted on the forehead by Saivas and Sāktas.—T.
[399]Rāvana had formerly laughed at Nandi for his monkey-face.—T.
[400]Lit.—giver of wealth—a designation of Kuvera.—T.
[401]like thyself.
[402]Garuda.—T.
[403]Present, past, and future.—T.
[404]By such an iniquitous act as this.—T.
[405]The parenthetical part is the commentator's filling in of the difficiency in the sentimcnt.—T.
[406]The destruction of Hanumān.—T.
[407]The commentator says, the passage means,—'Give up thy promise (to slay Hanumān) and abate thy anger.—T.
[408]There is a particle api, even, which stands in the way of this sloka fitting in with the context.—'Even those heroes who have mentally etc' is a lame reason why Hanumān, who had wronged Rāvana so outrageously in overt acts, should be let off.—T.
[409]This, as interpreted by Rāmānuya; but the sense is not satisfactory. How Hanumān's resistance would have anywise marred Rāma's joy, is not easy to understand.—T.
[410]Another meaning is:—Its places inacessible on account of works.—T.
[411]Publishing Hanumān's penalty.—T.
[412]Sitā.—T.
[413]Maināka.—T.
[414]Vide ante.—T.
[415]Trikuta on which Lankā rested.—T.
[416]A name of Yama.—T.
[417]Rāma and Lakshmana.—T.
[418]Remembering the incident of his seeing the mountain Maināka through Sitā, Hanumān was put in mind of Sitā's superhuman power.—T.
[419]Māruta—this term is used twice in this sloka, once for Hanumān, and next for the Wind-god. One of these is left out on the score of redundency.—T.
[420]Dharanidharāt.—ab.—from the holder of the Earth, the latter being supposed to rest on a mountain.—T.
[421]Lily.—T.
[422]Bhāma.—T.
[423]Mahendra.—T.
[424]To serve for a seat for Hamiman.—T.
[425]Understand that I was able to assume any shape at pleasure.—T.
[426]Literally it means servants—here it means his own personal attendants who were brave and heroic.
[427]A place of sacrifice or religious worship.—T.
[428]The wife of Indra the lord of the celestials who was confined by the king Nahusa.—T.
[429]An orchard teeming with various trees bearing delicious and sweet fruits.—T.
[430]In common use a measure of thirty-two seers or rather more than sixty-four lbs. quadrupeds.—T.

*** END OF THIS PROJECT GUTENBERG EBOOK THE RĀMĀYANA VOLUME TWO ***