SECTION XI.
Then resigning that line of thought,[282] that mighty monkey, regaining his equanimity, set out in another direction of thought touching Sitā. "Separated from Rāma, that lady is incapable[283] of of sleeping, or eating, or decorating (her person), or drinking. And she is incapable of associating with any other person, although he were the sovereign of the celestials himself. And even in all heaven there is none who is equal to Rāma. She is some other." Assuring himself of this, that foremost of monkeys, eager to behold Sitā, again began to range in that place set apart for drinking. Some were tired out with sporting; some with singing; some with dancing; and some were fast asleep through intoxication. And some supported themselves on murajas, mridangas, or chelikas; and some women were sleeping on excellent sheets. And that leader of monkey-bands saw (that place of drinking) filled with thousands of women, adorned with ornaments engaged (in their sleep) in depicting each other's loveliness; and explaining the sense of songs; conversant with season and place; understanding the meanings of words chiming in with season and place[284]; and skilful at play. And at other places also he saw thousands of superb and youthful dames fast asleep,— employed in talking of each others beauty. And that leader of monkey bands saw (women) versed in season and place, and understanding the meanings of words consonant with season and place. And in the midst of them all, the lord of the Rākshasas looked splendid like an ox in a spacious stall in the midst of stately kine. And surrounded by them, the Rākshasa chief appeared beautiful like a gigantic elephant in a forest, surrounded by female elephants. And in the abode of the huge-bodied Rākshasa chief, this tiger-like monkey saw that place of drinking, furnished with every object of desire. And in that place set apart for drinking, he saw heaps of the flesh of buffaloes, deer, and boars, arranged separately. And that tiger-like monkey saw in capacious golden vessels flesh of fowls and peacocks, which remained (after the repast). And Hanumān saw the flesh of boars, and Vādhrinasas[285] Sulyas, deer, and peacocks, seasoned with curds and Sauvarchala;[286] and Krikalas,[287] and goats of various kinds.-flesh of hare half-fed,—Ekaçalyas,[288] and buffaloes,—all chopped and dressed; and lickable and drinkable viands sharp and mild; and edibles sharp and mild; and Rāgakhāndavas[289] containing sugar and acid, capable of improving a vicious palate. And with large and costly stray bangles and bracelets; and scattered cans,— and diverse kinds of fruit; and wreaths of flowers, the pavement attained exceeding beauty. And with elegantly jointed bedsteads, arranged (around), the scene of wassail appeared aflame without fire. And with meat consisting of many ingredients, fraught with diverse tastes, seasoned with many substances, and dressed by skilful cooks,—arranged separately in the scene of revel; and with noble and pleasant wines, natural[290] and artificial,—āsavas from sugar; and Mādhvika[291] and āsavas from flowers and fruits; and impregnated separately with different kinds of fragrant dust,—the pavement, furnished with inuumerable garlands, surrounded with golden water-vessels and crystal bowls, and golden water-pots, looked exceedingly beautiful. And the monkey saw that foremost of all places set apart for drinking, containing silvern and golden jars. And that mighty monkey saw golden wine-vessels studded with gems, all filled with wine; and some with half full of liquor, some with their wine entirely exhausted, and some full of liquor. And (at some spots) he saw various kinds of viands, and at others wines ranged in rows, and at others the wine-vessels remaining half full. And there were many bedsteads belonging to fair ones, remaining vacant; and at some places excellent women were sleeping touching each other. And at one place, a female, borne down by the force of sleep, forcibly possessing herself of another's cloth, and wrapping herself therewith,—went to the bed of that one, and was indulging in sleep.—And with their breath, their variegated wreaths and the cloth on their persons were stirring gently, as if with a mild-blowing breeze. And laden with the odours of cool sandal and of sweet-tasting Sidhu;[292] and of diverse wreaths and flowers, and with perfumes of various kinds,—and entranced[293] with (the aroma of sandals suitable for use after ablution, and of dhupas, the air, impregnated with excellent scent, was there breathing around the car Pushpaka. And in the residence of the Raksha, there were some wenches sable, yet exceedingly witching; and some were dark-hued; and the frames of some were of a golden brilliance. And their beauty, in consequence of their coming under the governance of sleep, and their being bereft of their senses by Madana, resembled that of lotuses in a sleep. Thus that highly energetic monkey saw everything thoroughly in the inner apartment of Rāvana,—but he saw not Janaka's daughter. And seeing those females, that mighty monkey, apprehending loss of righteousness, was seized with an exceeding great fear[294]. "Beholding a female, who is the religiously wedded wife of another, while she is asleep[295], verily causeth loss of righteousness. My sight surely never seeketh others' wives; but I have beheld this one that hath ravished another's spouse." And that intelligent one, intent on attaining a knowledge of things capable of being arrived at on grounds of judgment, again reflected effectively as to his course of action: "All these unsuspecting wives of Rāvana have been beheld by me; yet there are no signs that my mind hath undergone any alteration. In respect of the enlistment of the senses on behalf of any course of action good or evil, it is verily mind which is the cause; and herein my mind is righteously disposed. And I could not search for Vaidehi elsewhere; for in the matter of search, people always search for women even among women. And people search for creatures among the species to which they happen to belong: none searcheth for a lost lady among female deer. Therefore have I with a pure heart explored the entire inner apartment of Rāvana; but Janaka's daughter I see not." And Hanumān endowed with prowess saw the daughters of gods, and Gandharbas, and Nāgas; hut he saw not Jānaki. And not seeing her, that hero, having beheld other magnificent dames, coming out of that place, set about searching for Sitā (afresh). And leaving the place of wassail, the graceful offspring of the Wind-god, taking extreme care, again began to search for Sitā all about (another quarter).
SECTION XII.
And remaining in that mansion, (Hanumān) desirous of getting a sight of Sitā graced with a fair presence, went into bowers, and picture galleries, and night-houses;[296] but her he did not find. And not finding the beloved (spouse) of Raghu's son, that mighty monkey reflected,—"Surely Sitā is not alive,—for although I have searched (through and through), yet Mithilā's daughter I have failed to find. And that girl solicitous for the preservation of her chastity, and staying in the prime path of virtuous woman,—that chaste one—hath, for certain, been slain by this chief of the Rākshasas, (ever) finding delight in iniquity. And seeing the wives of the Rākshasa monarch,—of frightful forms,— monstrous; of lurid hue; having huge faces; with large horrid eyes,—the daughter of Janaka hath given up the ghost from fright. Failing to see Sitā, and (thereby) annuling my prowess, and having long spent the appointed space in company with the monkeys, way have I none to present myself before Sugriva, that monkey being puissant and given to meting out sharp chastisement. Having searched the inner apartment through, and seen the wives of the Rākshasa, I do not see the chaste Sitā. Therefore vain is the trouble that I take. What, alas! shall the monkeys assembled tell me when I shall go (to them)? 'O hero, tell us what thou hast done, repairing there.' And not having seen Janaka's daughter, what shall I answer? The term fixed (by Sugriva) having been past, certainly meet it is that I should fast to death. And what shall the aged Jambhavān, and what shall Angada, say? And what, again, shall the assembled monkeys say to me when I shall have crossed over the main? But perseverence is the source of good fortune; and perseverence bringeth about supreme happiness. Search again I will, where I have not yet searched. Perseverence, for certain, ever bringeth people to all profitable objects. Whatever one doeth with vigor, beareth fruit. Therefore will I put forth fresh dear efforts vigorously. I will search such places held by Rāvana as I have not yet seen. I have again searched the picture-galleries and the sporting-structures, and edifices, and roads passing through gardens, as well as the cars." Having thought thus, Hanumān again set about searching the subterranean abodes, religious buildings, and many-storied mansions. And flying up, and coming down, and staying, and going at places, and opening doors, and shutting others, and entering and issuing out, and falling down as if darting up, that mighty monkey began to range on all sides. There was not even space measuring four fingers in that inner apartment of Rāvana, to which the monkey did not repair. And he saw the abodes of the nobility, the daises, the trees by the crossings the holes, and the tanks. And Hanumān saw there Rākshasas of various forms, frightful and deformed; but he saw not Janaka's daughter. And Hanumān saw there the wives of Vidyādharas; but he saw not Rāghava's beloved. And Hanumān saw there transcendentally beautiful women—daughters of Nāgas—having countenances resembling the moon; but he saw not Janaka's daughter. And Hanumān saw there daughters of Nāgas forcibly brought by the lord of the Rākshasas; but he saw not Janaka's daughter. Having seen other beauteous females, and not seeing her, the mighty-armed son of the Wind-god was oppressed with sadness. Seeing that the endeavours of the monarch of monkeys, as well as the bounding over the main, had come to nought, the offspring of the Wind-god was plunged in thought. Descending from the aerial car, Hanumān, son unto the Wind-god, his senses deprived by sorrow, was again wrought up with anxiety.
SECTION XIII.
Allighting from the car, Hanumān possessed of vigorous activity,—leader of monkey-bands—nearing the wall, looked like lightning within a mass of clouds.[297] And having gone round the mansions of Rāvana, and not seeing Jānaki, the monkey Hanumān said,—"Striving after Rāma's welfare, I have again searched through Lankā; but I do not see Videha's daughter, Jānaki, having all her limbs endeued with loveliness. And I have explored pools, and watery expanses, and tanks, and rivers, and streams, and marshes, and woods, and citadels, and mountains, yea,—all this earth; but Jānaki I do not find. The vulture-king Sampati had told that Sitā was in the mansion of Rāvana. But why do I not see her (here)? Or doth Maithili Sitā, daughter unto Janaka,[298] sprung in the Videha line, forcibly carried off (by Rāvana) and completely in his power, abide by the mandate (of that monarch)? I conceive that while taking Sitā, the Raksha darted upward, he being influenced by fear of Rāma's shafts; (and accordingly losing control over his movements), she fell off by the way. Or I fancy that while that noble lady was being carried away along the way ranged by Siddhas, she lost her life on beholding the ocean. Or I think that on account of the vehement speed assumed by Rāvana, and also oppressed with his arms, that large-eyed noble lady hath been bereft of her life. For certain, while (Rāvana) was soaring higher and higher, Janaka's daughter, rolling (on the car), dropped down into the sea. Alas! trying to preserve her chastity. the forlorn Sitā, practising self-mortification, hath been devoured by this abject-minded Rāvana. Or that dark-eyed innocent one, hath been eaten up by tbe wives of the Rākshasa chief, actuated by wicked motives.[299] (Ever) contemplating Rāma's countenance, resembling the full Moon, with eyes like lotus-leaves, she, exercised with sorrow, hath breathed her last. Bewailing much with exclamations of 'Oh Rāma and Lakshmana!' 'Ah Ayodhyā!' that lady Vaidehi hath renounced her body. Or secretly kept in Rāvana's mansion, that girl, like a female parrot in a cage, is weeping bitterly. How can the slender-waisted wife of Rāma, born in the race of Janaka, furnished with eyes resembling lotus petals, come under the sway of Rāvana? I shall not be able to say of Rāma's beloved wife that she hath been sullied,[300] or that I have seen her, or yet that she is dead. To say this is censurable; not to say it is also such. What is my course? I find myself in a false position. Things having drifted to this pass, what should I say, now that the time hath come?' Thus thinking, Hanumān again reflected,—"If without seeing Sitā, I repair to the abode of the lord of monkeys, what then shall I gain as the object of my exertions? This my bounding over the main comes to nought; as also my entry into Lankā and the sight of the Rākshasas. And what shall Sugriva say? Or the assembled monkeys; or those twin sons of Daçaratha; to me when I shall have come to Kishkindhā? And if going there, I should say a harsh speech unto Kākutstha—'I have not seen Sitā'—he shall renounce his life. Hearing harsh, terrible, unsufferable, fierce and foul words concerning Sitā, calculated to set the senses on fire, he shall not exist. And seeing him come under misery, with his mind expiring, the intelligent Lakshmana, firmly attached (unto Rāma), shall also cease to exist. And hearing that his two brothers are dead, Bharata also shall give up existence. And seeing Bharata dead, Satrughna shall also renounce his life. And beholding their sons dead, their mothers, Kauçalyā, Sumitrā and Kaikayi, shall, certainly, resign their lives. And seeing Rāma in that plight, the lord of the monkeys, Sugriva, grateful and having his heart fast fixed in truth, shall give up his life. And Umā, aggrieved, heart-wrung, distressed and bereft of happiness, and assuming the garb of a female ascetic, because of grief for her husband, shall resign her existence. And oppressed with grief arising from Vāli, and weighed down by sorrow, the queen Tārā, also, resolving on death shall cease to exist. And in consequence of the death of his father and mother and the calamity befalling Sugriva, the prince Angada also shall next forego his existence. And the dwellers of the woods overwhelmed with grief got of (the decease of) their master, shall strike at their heads with their clenched fists and hands. And the monkeys affectionately cherished by the famous lord of the monkeys with soothing words gifts and regard, shall resign there lives. And no more in woods, and rocks, or secret spots, shall the foremost monkeys, assembled together, indulge in sports. And they, along with their sons and wives, and counsellors, distressed on account the disaster that hath overtaken their master,—shall fall from the tops of mountains down to places even or uneven. And the monkeys shall take poison, or hang themselves, or enter into flaming fire, or fast, or fall on their own weapons. I fancy that a loud wailing shall arise on my return (to that place); and the race of Ikshwāku as well as the rangers of the woods shall meet with destruction. Therefore I will not repair hence to the city of Kishkindhā; nor can I see Sugriva without Mithilā's daughter. On my not going there and staying here, those righteous-souled Mahārathas as well as the fast-fleeting monkeys, shall preserve their lives through hope (of hearing tidings concerning Sitā.) And not having seen Janaka's daughter, I will lead the Vānaprastha mode of life, partaking (of fruits) falling into my hands or mouth, restraining my senses, and staying at the foot of trees. Preparing a funereal pile on a tract bordering on the sea, abounding in fruits, and flowers, and water, I will enter into flaming fire. And as I sit to fast, and for effecting the separation of self from my body and centering my identity in the spirit crows and beasts of prey shall feed on my body. And I think the sages have enjoyed another way of exit. I shall, failing to see Janaki, enter into water. My illustrious and exalted garland of fame, begot of excellent acts, hath perished for good in consequence of my not seeing Sitā.[301] Or restraining myself, I shall become an ascetic living underneath trees; but return I will not, without obtaining a sight of that dark-eyed damsel. If I return without seeing Sitā, all the monkeys with Angada shall cease to exist. Incalculable are the ills of my putting a period to my existence; (on the other hand) if I live, I may come by good. Therefore my life I will maintain. If I live, it may conduce to happiness." Having thus indulged in a variety of harassing thoughts in his mind, that foremost of monkeys could not cross over to the other shore (of the sea of distress). Then summoning energy, that elephantine monkey endeued with fortitude reflected,— "Or I shall slay the Ten-necked Rāvana possessed of great strength. Sitā hath been carried off; but by this I shall avenge myself. Or throwing him repeatedly into the sea, I (shall take him) and present him to Rāma, even as one presents a beast unto Paçupat."[302] Reflecting thus, the monkey, not finding Sitā, —agitated with sorrow and anxiety, thought,—"So long as I do not find the illustrious spouse of Rāma, Sitā, I will explore the city of Lankā again and again. If in consonance with Simpāt's speech, I bring Rāma hither, Rāghava, not seeing his wife, shall burn all the monkeys. (Therefore) even here I shall stay, restraining my fare and mortifying my senses. All those principal monkeys ought not to lose their lives because of any act to which I may commit myself. This is the asoka wood, extensive and containing mighty trees. This I shall explore, as it hath not yet been searched by me. And saluting the Vasus, the Rudras, the Adityas, the twin Açwins, (and Rāma and Lakshmana), I enhancing the sorrow of the Rākhas, shall go into it. Having vanquished the Rākshas, I will bestow on Rāma the lady of the Ikshwāku race like the fruit of asceticism conferred on an ascetic." Having thus reflected for a space, the mighty-armed offspring of the Wind-god, his senses agitated with anxiety, arose. "I bow unto Rāma with Lakshmana, and unto the revered daughter of Janaka, I bow unto Rudra, and Indra, and Yama, and Wind-god, and I bow unto the Moon, unto Fire and unto the Maruts." Having bowed unto them all, as also unto Sugriva, the offspring of the Wind-god, surveying all the cardinal points, mentally entered the Asoka wood. Having mentally entered the Asoka wood, that monkey, son unto the Wind-god, reflected as to what he should do next. The sacred Asoka wood, sanctified with every purifying rite and abounding in woods, needs must be full of Rākshas. And warders, directed there to, forsooth, protect the trees; and that worshipful Soul of the universe[303] does not breathe here vigorously. I contract my person in the interests of Rāma, and in order that Rāvana may not see me. May all the deities along with the saints confer success on me. And may the revered self-create Brahmā, and the deities, and the ascetics, and Fire, and wind, and the much invoked bearer of the Vajra,[304] and the noose-handed Varuna, and the Moon and the Sun, the high-souled Açwinis, and all the Maruts—(confer) success (on me)! And all beings, and the lord of them all,[305] and others that, albeit not specified in the scriptures, are yet visible in the way,—will confer success on me. When shall I behold the blameless face of that noble lady,—with its protruding nose; having luminous smiles, having eyes resembling lotus-petals; and bright as the complacent lord of stars? Ah! to-day how shall feeble forlorn one that hath been borne down by the force of the mean, abject and grim-visaged (Rāvana) fierce yet wearing (at the time of the rape), a dress tending to inspire confidence,— come in my sight?"
SECTION XIV.
Having reflected for a while, and mentally met with her, that highly energetic one leapt from the wall of Rāvana's mansion on to that (of the Asoka wood). And all his frame filled with delight, that mighty monkey, stationed on the wall, saw various trees having their tops furnished with flowers through spring and the other seasons,—salas and asokas, bhavyas, champakas, udalakas, and nāgas, and those bearing fruits resembling the mouths of monkeys; and those relative to mango woods.—with hundreds of plants. And (Hanumān) leapt into the garden like an arrow let go from the bow string. Entering into the grove, variegated all over; resonant with the notes of birds; filled on all sides with golden and silvern trees; many-hued with birds and beasts; containing dainty tracts of trees like unto the risen Sun,—the powerful Hanumān saw the place surrounded with various kinds of trees, having fruits and flowers; frequented by maddened coels and bhramaras, with creatures expressing happiness by their movements, birds and beasts overflowing with spirits; echoing with the cries of peacocks; furnished with various species of fowls. And as he was searching for that surpassingly beautiful and blameless daughter of the king, that monkey awakened the monkeys that were sleeping sweetly. And blown against by the wind caused by the wings of the birds as they flew upwards, various and variegated trees showered down blossoms. And in the midst of the Asoka wood, Hanumln, son unto the Wind-god, covered over with flowers, looked lovely like a hill strewn with blossoms. And all creatures, beholding that monkey embosomed among trees and darting on all sides, took him for spring. And strewn with several masses of blossoms loosened from the trees, the Earth appeared beauteous like a damsel dight with ornaments. And shaken in diverse ways by the motion of the light fleeting monkey, the trees showered many-hued flowers. And with their leaves and tops torn, and their flowers and fruits shrivelled up, the trees looked like worsted gamblers bereft of their clothes. And shaken by Hanumān vehemently moving about, those excellent trees crowned with fruits, speedily cast off fruits, flowers and foliage. And moved by the Wind god's offspring, the trees with their trunks left, and forsaken by the fowls were incapable of harbouring any creatures. And like youthful fair ones with hair dishevelled, their paste worn off, their upper lips with fair teeth sucked of their moisture; and having their persons torn with nails and teeth; appeared the Asoka wood with its trees shattered; and itself ground with the tail, hands and legs (of Hanumān). And that monkey with his vehemence scattered the clusters of shrubs, like the wind violently scattering clouds in the rainy season. And ranging there, the monkey saw beautiful pavements, jewelled, silvern aud golden. And he saw there various pools filled with excellent water and having steps crusted with jewels. Their sandy soil was filled with pearls and corals, and the ground inside was made of crystal. And their banks were decked with diverse golden trees. They were beautified with full blown lotuses, water-lilies, Chakravakas and Natyuhas[306] and filled with the notes of swans and Sārasas. They were encircled on all sides with big tanks having trees on their banks and water, clear and sweet like unto nectar. They were entwined with hundreds of creepers, covered with Santāna[307] flowers and filled with diverse groves and Karaviras serving the purpose of windows.[308] And thereupon that foremost of monkeys beheld there a mountain—the most picturesque in the world, resembling clouds, having high summits, covered on all sides with peaks and filled with hilly abodes and various trees. And that monkey beheld there a river falling down from the mountain like unto a damsel falling down from the lap of her beloved. And the branches of the trees touching the water (of the stream) resembled a fair damsel prevented by her dear companions from forsaking the company of her beloved). And that great monkey beheld further down the stream turning back like unto the damsel, pleased, going back to her dear one. And that foremost of monkeys, Hanumān, the son of Maruti, beheld, at some distance, ponds filled with lotuses and various birds. And he saw a big artificial pond full of cool water having stairs crusted with excellent jewels and its sandy banks filled with pearls. It was embellished (on all sides) with various animals, diverse trees and big mansions made by Viswakarma[309] himself. It was adorned all around with artificial fqrests and all the trees there bore flowers and fruits, spreading their branches like unto umbrellas and having golden and silvern pavements under them. And that great monkey beheld there one golden Singsapa[310] tree surrounded on all sides with golden pavements. And he saw the glebe, the hill streams and many a golden tree resembling fire. By the lustre of all those trees that heroic monkey appeared as if made of gold like unto the Sun by the touch of the mount Sumeru. And having seen those beautiful golden trees, shaken by the wind and making a sound like that of a Kinkini;[311] having flowery tops and new leaves he was greatly amazed. And climbing that Singsapa tree enveloped with leaves that monkey, gifted with velocity, reflected—"Perchance I may see Vaidehi, exercised with grief, anxious to behold Rāma and wandering hither and thither at her pleasure. Certainly this is the picturesque Asoka forest of that vicious-souled one, embellished with sandal, Champakas and Vakulas. Here is a beautiful pond abounding in lotuses, thronged with birds and forsooth shall that royal spouse Jānaki repair hither. She is the beloved queen of Rāghava and expert in walking in the garden. And separated from Rāma, certainly shall Jānaki repair hither. Or she having the eyes of a young antelope and adept in roaming in the forest, exercised with thought touching Rāma, shall come here. Or she having beautiful eyes and fond of ranging in the forest, racked with sorrow in consequence of Rāma's separation, doth always frequent this forest.[312] Ere this, the chaste and worshipful spouse of Rāma—Janaka's daughter, used to love always the birds and animals of the forest. (The morning hath set in) and surely the beautiful and graceful daughter of Janaka fond of performing morning[313] ablutions, shall come to this river of pure water to perform them. Truly is this beautiful forest of Asoka the worthy abode of the beloved and chaste spouse of Rāma, the lord of men. If that one of moon-like countenance breathes, forsooth shall she come to this river of cool water." Having arrived there and anxiously expecting the appearance of the spouse of that lord of men, the high-souled Hanumān hiding himself (on the Singsapa tree) enveloped with flowers and leaves, beheld all.
SECTION XV.
Having stationed himself on the tree, casting his looks all around in quest of Sitā and looking down on the earth he surveyed the entire forest of (Asoka). It was beautified with Santānaka creepers and various trees, fragrant with celestial odours and was embellished on all sides. It resembled Nandana or the celestial garden, and was filled with various animals and birds, palaces and mansions; resounded with the notes of Kokilas; adorned with the ponds abounding in silvern water-lillies and lotuses; filled with many seats and coverlets and various houses having spacious courtyards; adorned with beautiful flowers of all seasons and trees bearing fruits. And the beauty of the blossoming Asokas resembled the effulgence of the Sun. And stationed there Māruti beheld trees as if devoid of leaves on account of the hundreds of birds, adorned with various flowers, resorting there. And he saw there the earth touched by Asoka trees, the removers of grief, having flowers growing from the roots and lowered down with their weight. And the entire quarter was as if ablaze with the beauty of the flowery Karnikaras and Kingsukas. And there appeared in beauty many flowery Punnagas, Saptaparnas, Champakas, and Udalakas having deeply expanded roots. And there was a thousand of Asoka trees, some of whom were 1ike gold, some were like the flame of fire and some were like dark-blue collyrium. It was like the garden of Nandana or like that of Kuvera or perhaps it surpassed the both in excellence. And enveloped in charming, celestial grace beyond conception and having flowers for stars that forest appeared like a second sky. Aud covered with hundreds of pearl-like flowers the forest looked like the fifth ocean. And that garden was embellished with flowers of all seasons and honey-smelling trees, and filled with diverse notes and various animals and birds. And that fragrant garden was rendered more charming with various other fragrances. And that foremost of monkeys beheld in that garden of Asoka, a round palace, situated at a distance, fragrant as the Gandhamādana mountain and high as the lord of mountains. (The palace) was white as the Kailaça hill and built on a thousand pillars. All its stairs were made of coral and its pavements made of burning gold. Its beauty was as if burning all along and stealing the vision of the lookers-on. It was spotless and on account of its height touched the welkin. And thereupon he beheld there (Sitā) wearing a soiled cloth, poorly, greatly reduced by fast, sighing again and again and encircled by a band of Rākshasees. She was (however) spotless like unto the rays of the moon on the first lunar day. And her graceful beauty could with great difficulty be perceived like unto the flame of fire enveloped with smoke. And wearing a shattered and soiled yellow cloth and divested of all ornaments she appeared like a lotus stalk without lotuses.[314] Oppressed, racked with grief, weakened and chaste as she was, she appeared like Rohini possessed by Ketu. She was greatly reduced by fast, stricken with grief and anxious thoughts, disturbed with sorrow and was poorly and her eyes were always full of tears. Separated from her kith and kin and not beholding Rāma and Lakshmana[315] but the Rākshasees, she appeared like a hind surrounded by dogs. Her braid of long hair resembling a black serpent falling on her back it appeared as if the Earth was filled with dark-blue forests on the disappearance of the rains. Sitā was worthy of happiness only and never knew of misery and therefore she was (now) greatly oppressed with sorrow. And beholding that one of expansive eyes rendered pale and feeble, Hanumān, by various conclusive arguments reflected within himself "She must be Sitā, for this damsel looks just like her, whom I saw, when she was ravished by Rāvana, assuming shapes at will. Having the countenance of the full-moon, beautiful eye brows, round breast, she is as if dispelling the darkness from all quarters by virtue of her grace. Her throat was yellow, and her lips were like Bimbas.[316] She was of middle stature and her limbs were all well built. She had eyes resembling lotus petals and was like the beloved wife of Manmatha—Rati and was adorable unto the whole creation like the rays of the full-moon. That one having a graceful person was seated on the earth like a female ascetic having her senses restrained. And she was sighing again and again like the timid daughter-in-law of the lord of serpents.[317] Entangled by a mighty web of grief her grace was greatly lessened and she appeared like the flame of fire enveloped in smoke. She was like unto Smriti of doubtful meanings, fallen wealth, lost respect, hope without any desire for gain, Sidhi[318] of many troubles, sullied understanding and fame soiled with false rumours. That innocent one was greatly distressed for not being able to attend upon Rāma, and she having the eyes of a young hind, being oppressed by the Rākshasees was casting her looks hither and thither. And with a displeased countenance, having dark-blue and curling eye lashes, and eyes full of tears, she was sighing again and again. Worthy of wearing ornaments but now without any, poorly, crusted with execrations, she appeared like the rays of the stars enveloped by dark-blue clouds. And beholding Sitā in that pitiable plight like unto learning for want of practice, (Hanumān) was puzzled with doubts. And seeing her without ornaments he could with great difficulty make her out like unto words having different meanings without the knowledge of grammar. And beholding that blameless daughter of the king, having expansive eyes, Hanumān, by various reasonings, reflected—"Forsooth she must be Sitā. I see at her person all these ornaments, of which Rāma mentioned unto me at the time of my departure. I behold on her ears excellent ear-rings and nicely placed Svadangstras[319] and on her arms jewelled ornaments rendered dark-blue by dirt for constant use. Verily these are the ornaments Rāma mentioned unto me. I do not perceive them which had been cast off by her. But these are the rest there is not the least doubt about it. The monkeys had seen, her excellent yellow cloth made of golden fibres, on the hill. They had seen also her excellent ornaments, which cast off by her, fell on the earth with a sound. Her cloth hath been shattered by constant use but her grace hath not been rendered worse than its color. This one having a golden countenance must be the beloved queen of Rāma, who, albeit separated from him, hath not disappeared from his mind. This is that damsel on whose account Rāma being simultaneously burnt by affection, pity, grief and amour,—affection in consequence of his beloved spouse being ravished, pity for his inability to protect one dependent on him, grief for the loss of his beloved wife and amour for his dear one. Verily it appeareth from the grace of her person, from her well developed limbs and from Rāma's beauty that this worshipful damsel having dark-blue eyes must be his spouse. She has her mind fixed in him, and he in her and it is for this that she and the virtuous-souled (Rāma) have been still maintaining their being. Indeed my master Rāma hath performed a mighty task for breathes he still in her separation, without consuming himself in grief." And having beheld Sitā in this plight, that son of the Wind-god approached Rāma in mind and showered praises on his master.