SECTION LXXXVI
Having spoken thus unto Sumitrā’s son, Bibhishana experienced delight, and taking (Lakshmana) bearing a bow in his hand, hurriedly went off. And proceeding some way and entering the mighty wood, Bibhishana pointed out unto Lakshmana the (place of) sacrifice. And the energetic brother of Rāvana showed unto Lakshmana the Nyagrodha, dreadful to behold and resembling a mass of sable clouds. "Here offering presents unto the ghosts, the powerful son of Rāvana afterwards engages in conflict. Then the Rākshasa becomes invisible to all beings; and he slayeth his enemies in battle and fastens them with excellent shafts. Do thou, ere he hath passed beyond the Nyagrodha, with flaming arrows destroy the powerful son of Rāvana along with his car and steeds and charioteer". Thereupon saying,—’So be it,’ the exceedingly energetic son of Sumitrā—that delight of his friends—took up his post there, stretching his variegated bow. And Rāvana’s son Indrajit, endowed with strength, mailed, and armed with a sword, and furnished with a banner, was seen mounted on a fire-hued chariot. And the highly powerful Lakshmana addressed Pulastya’s son, never knowing defeat, saying,—"I challenge thee to the encounter. Do thou give me battle, exerting thy utmost". Thus addressed, the exceedingly energetic and intelligent son of Rāvana, seeing Bibhishana there, spoke anto him harshly, thus,—"Born and bred in this (Rākshasa race), thou art the very brother of my father. Why, O Rākshasa, being my uncle, dost thou range thyself against thy son? But neither kinship, nor emity, nor race, O wicked-minded one, nor co-birth, can, O destroyer of righteousness, avail to make thee discern thy duty. O thou of perverse understanding, thou art indeed to be pitied; as thou art worthy of being reproached by the virtuous; since, renouncing thine own, thou hast espoused servitude under another. Neither by thy character nor yet thy understanding dost thou perceive the mighty difference that lieth between living with one’s own kindred, and taking refuge with the base. If one that is not our own, be furnished with every grace, and if one’s own be void of all merit,—one’s kindred, albeit unworthy, is preferable; and he that is not ours, is even always such. He that, forsaking his own party, serveth that of another, is destroyed even by the latter, when his own party is destroyed. O night-ranger, such is this thy relentlessness, that, O Rāvana’s younger brother, thou being a kindred, art capable of displaying thy manliness (as no other person can do so)". Thus addressed by his brother’s son, Bibhishana answered,—"O Rākshasa, why dost thou speak as if in ignorance of my character? O impious son of the Rākshasa-chief, do thou forego the roughness which thou assumest on behalf of my dignity.³⁵⁶ Albeit born in the race of Rakshas of cruel deeds, yet having regard to the first of principles pertaining to men, my character is not that of a Rākshasa. I do not take pleasure in the terrible; nor do I revel in unrighteousness. But how can a brother, although differing from his brother in character, be renounced by the latter?³⁵⁷ One renouncing a person, lapsing from virtue and bent on sinful acts, attaineth happiness, even as one doth by shaking off a venomous snake from his hand. The wise have called that impious one given to stealing others’ goods and violating others’ wives,—as worthy of being forsaken, even like a house that is aflame.—Robbing others’ property, outraging the wives of others, and inspiring fear among friends,—these three vices lead to destruction. The dreadful slaughter of sages, rebellion against all ihe gods, overweening conceit, anger, long-continued enmity, and running amuck of counsel,—these sins are sapping the life and fortune of my brother; and they have hidden his virtues even as clouds cover a mountain. It is on account of these vices that my brother, thy sire, hath been deserted by me. And this city of Lankā will not be, nor thou, nor thy father. Thou art proud, and haughty, and a boy, O Rākshasa. Thou art fettered by the noose of Fate. Do thou say unto me whatever thou likest. To-day thou hast addressed harshly me, who have fallen on evil days; but, O worst of Rākshasas, thou canst not pass this Nyagrodha. Having smitten the Kākutstha, thou canst not live. Fight with that man-god, Lakshmana, in encounter. Being slain, thou shalt serve the deities in the abode of Yama. Displaying thy own prowess, do thou spend all thy weapons and all thy shafts. But coming within the ken of Lakshmana’s arrows, thou wilt not to-day go hence, living, with thy forces".
³⁵⁶ Or, on account of thy heroism.
³⁵⁷ Some read Vishamaçilana. Then the sense would be: ’How else could a brother bearing a difference in character, renounce his brother?’ meaning Rāvana.—T.