SECTION LXIII.
Hearing the lament of the king of Rākshasas, Kumbhakarna, laughing, said,—"That evil which on the occasion of the conclave we had seen, hath befallen thee, who hast passed by what was fraught with thy good. Even as a sinner reapeth perdition, verily hath the fruit of thine unrighteous act found thee. At first, O mighty king, thou didst not ponder over this course of conduct; nor, from pride of prowess, didst thou at all take note of the evil thereof. He that doeth last what should be done first, and first what should be done last, is ignorant of what is prudence and what not. Acts not performed in harmony with season and place, like unto acts performed counter to season and place, are the occasions of misery, and resemble clarified butter poured into fire that hath not been sanctified. He stayeth well in the path that, in consultation with his counsellors, ascertained the five ways touching the three kinds of action.²⁰⁶ The king that aided by his own intelligence as well as his counsellors acteth after reflection in consonance with the science of polity, that distinguished his friends (from his foes), and, lord of the Rākshasas, that seasonably²⁰⁷ pursueth righteousness, or profit, or desire,—or any two, or all these combined,—truly hath understanding.²⁰⁸ But the king or the heir-apparent, that, having heard what is prime among the three, doth not understand, hath spent his time in vain on his erudition. He that, controlling his own self, consulteth with his counsellors seasonably touching gift, forbearance, difference and prowess, as well as virtue, profit and desire,—doth not in this world come by calamity. Perceiving the fair fruit (of a line of action) accruing to him here, a king should act in consultation with counsellors endowed with intelligence and versed in the import of things. Not understanding the sense of the scriptures, persons possessed of beastly intelligence,—entering into the heart of their counsellors,—are inspired with a desire of speaking out of sheer volubility.²⁰⁹ Albeit uttered needfully, the speech of those that are ignorant of learning and the knowledge of the sense of things,—and who are intent upon attaining abounding affluence,—should not be acted upon. And those—spoilers of business—who from recklessness talk of pernicious as if profitable,—should certainly be rejected as counsellors. Some counsellors—destroyers of their masters—joining intelligent enemies (of their lords), act in a way opposed to their interests in this world. Their lords, at the hour of consultation, by their behaviour should know these counsellors—enemies in the guise of friends—who have been won over (by the opposite party). Even as the fowls of the air enter the hole in the Krauncha,²¹⁰ enemies find an easy entrance into the shortcomings of him that is fickle²¹¹ and that rusheth into act without heed. He that disregarding his foe, omitteth to guard himself, cometh by disasters and loseth his place. Even what had been advanced by thy beloved²¹² and my younger brother, is fraught with our welfare. Do thou now what thou wishest". Hearing Kumbhakarna’s words, the Ten-necked one knit up his brows, and, wrought up with wrath, said unto him,—"I am worthy of being honored by thee, like thy superior. What needs this verbal travail? Do thou what is fit. Vain is the mention now of what I did either through stupor or delusion or pride of prowess. Now bethink thee of what is proper. Do thou through thy prowess assuage the sorrow of mine springing from my impolitic conduct, if thou cherishest any feeling for me, if thy strength stayeth, and if thou deemest this business of mine as by far more momentous unto thee. He is a friend that succoureth one fallen in distress and is undergoing affliction; and he acts friendly that helpeth a person lapsing from the path of morality". As he was speaking thus in words sedate yet severe, Kumbhakarna, concluding that Rāvana was delighted, made his remarks mildly. And seeing his brother extremely sorry, Kumbhakarna, pacifying him, gently said,—"O king, intently hear my words, O repressor of foes! O lord of Rākshasas, banish this sorrow, and casting away thy wrath, return thou to nature. And, O king, so long as I live, thou must not suffer thy heart to fare thus. Him will I slay for whom thou grievest. But whatever condition thou mayst be in, I must tell what is for thy welfare; and therefore from sentiment of friendship as well as from fraternal affection I have spoken thus unto thee, O king. And what a friend from affection should do at a time like this, I shall do the same. See the havock I spread among the foes in fight. And, O long-armed one, behold, on Rāma having been slain by me on the edge of battle along with his brother, the monkey-army in headlong flight. And to-day seeing Rāma’s head brought by me from the field, be thou, O long-armed one, happy; and let Sitā be overwhelmed with woe. And let those Rākshasas in Lankā who have had their kindred slain (in battle), see that dear sight—Rāma slain (in fight). And to-day shall I slaying the enemies in battle, wipe the tears of those who mourn their friends slain and are overwhelmed with grief. To-day behold the lord of monkeys—Sugriva—resembling a mountain or a mass of clouds lighted up by (the living) sun,—lying stretched on the field. But why, O sinless one, albeit comforted by these Rākshasas eager for slaying Daçaratha’s son, as well as by me,—dost thou persist in thy sorrow? Rāghava forsooth shall slay thee after slaying me. But, O lord of Rākshasas, I cannot come by grief²¹³ (at Rāghava’s hands). O repressor of foes, do thou now command me, O thou of unparalleled prowess, thou needst not thyself face the foe in fight. I shall abolish thy foes endowed with redoubted might. If even Sakra himself, and Yama, and the god of Fire, and the god of Wind, and Kuvera, and Varuna—shall range themselves against me, them shall I encounter in fight. Purandara himself is seized with fright at sight of me, having a body measuring a mountain,—equipped with sharpened spears,—furnished with sharp teeth,—and setting up shouts. And who wishing to save himself shall be able to stay before me as I casting away my weapons keep pounding my enemies with celerity? No need of the dart, or the mace, or the sword, or whetted arrows. I shall with my bare arms alone slay (Rāma) along with the thunderer himself. If Rāghava bear the impetus of my blows, then shall the vollies of my shafts drink his life-blood. Why, O king, while I remain, dost thou burn in anxiety? And I am ready to sally out for compassing the destruction of thine enemies. Cast off all terror of Rāma. I shall slay in battle Rāghava and Lakshmana and the exceedingly powerful Sugriva and the Raksha-destroying Hanumān, who made Lankā blaze. I shall eat up the monkeys present in the encounter. And signal is the celebrity that I shall confer on thee. And, O king, if thy fear springs from Indra or the Self-create, even the immortals shall measure their lengths on the earth when I am wrought with rage. And I shall subdue Yama himself and devour the God of Fire. And I shall bring down the very welkin garnished with stars. And I shall slay Satakratu and drink up the abode itself²¹⁴ of Varuna. And I shall crush the mountains and rive the earth. And to day let all creatures as they are being eaten up, witness the prowess of Kumbhakarna, after he hath slept for a long time. Even the celestial regions do not suffice for me as my fare. I go for securing felicity ushuring in pleasures plenteous flowing from the destruction of Daçaratha’s son. And slaying Rāma along with Lakshmana, I shall eat up all the foremost of monkey-bands. Make merry, my king; to-day drink Vāruni. Enjoy pleasures, banishing sorrow. And to-day on my having despatched Rāma to the mansion of Yama, Sitā shall come under thy control for good".
²⁰⁶ The five ways are (1) the means of commencing an act (2) person, thing and wealth, (3) division of season and place, (4) providing against mischance, (5) success. The three kinds of action are treaty, war, etc. All this is nebulous; and the commentator is sadly reticent over this extremely important passage.—T.
²⁰⁷ Religion is to be sought in the morning, profit in the afternoon, and desire at night,—so the commentator.—T.
²⁰⁸ One is at sea in the midst of these formless generalities. The tantalised intellect makes a desperate attempt to grasp the body of the shadow seeming substance, but the empty air mocks his pains. A translator, however, is fast bound to the oar and must pull on, will be, nil he.—T
²⁰⁹ The sense is obscure, and the commentator does not help me.—T.
²¹⁰ The hole indented by Skanda the celestial generallissimo in the mountain named in the text.—T.
²¹¹ Chapalā—fickle. The commentator, however, reads between the lines. According to him the epithet means—he that is pleased with speech immediately agreeable. But the received sense answers.—T.
²¹² Rāvana’s principal queen, Mandodari.
²¹³ Santāpam gachchheyam—come by grief. According to the commentator santāpa means fear; and the sense is: I entertain no fear (on account of Rāma).—T.
²¹⁴ Ocean.