SECTION XXXI.
Meditating thus the highly intelligent monkey spoke in accents, sweet and in such a tone as they might be, heard by Vaidehi. "There reigned a noble and pious king named Daçaratha, highly glorious amongst the Ikshawkus, the lord of the warrior-cars, steeds and elephants. Devoid of envy, high-minded, kind, having truth for Us prowess, the foremost of the Ikshawku race, wealthy and the enhancer of wealth; gifted with royal marks; highly beautiful; the foremost of the kings; famous all over the world of many oceans; the conferrer of happiness and himself happy. His eldest and most beloved son was the Moon-bright Rāma, wise and the foremost of those who know the science of the bended bow. He was the protector of his own character, of his own kinsmen, of the whole world of creation and of virtue and subduer of foes. And banished by his old and truthful sire's commands, that hero, along with his wife and brother (Lakshmana) repaired to the forest. And while roaming a-hunting in the forest he slew many a heroic Rākshasa wearing shapes at will. And having heard of the destruction of the Rākshasas of Janasthāna and of Khara and Dushana, the illusive Rāvana, assuming shapes at will, beguiling Rāma, in the forest, stole away his consort—the Janaka's daughter. And roaming the country around in quest of the blameless and worshipful Sitā, Rāma found a firm friend in Sugriva. And bringing about the destruction of Vāli, Rāma, the conqueror of others' cities, conferred the monkey-kingdom upon the high-souled Sugriva. And by Sugriva's decree, thousands of monkeys, wearing shapes at will, have been searching that worshipful dame in various directions. And by Sampati's counsel and for that large eyed dame, I have leapt a hundred leagues across the deep. I have at last got her. And such were the form, grace and the marks that Rāghava mentioned unto me." Having said this, the foremost of the monkeys ceased. And greatly wondered was Sitā hearing those words. Thereupon that timid dame, having good curling hair, raising up her face covered with hairs, looked up to the Singshapa tree. And hearing the words of the monkey and casting her eyes to all directions and quarters, Sitā attained an excess of delight, being engaged in thoughts concerning Rāma. And looking around her and upwards, she beheld, like unto the rising sun, the Wind-god's son, gifted with inconceivable intellect,—the minister of the king of monkeys.
SECTION XXXII.
And beholding that tawny-colored monkey like unto a mass of lightnings and wearing a white cloth, hidden on the tree, Sitā's mind was greatly agitated. And she saw there the humble, sweet-speeched monkey, appearing graceful like unto a collection of full-blown Asoka flowers and having eyes resembling burning gold. And observing that foremost of the monkeys, sitting humbly, that daughter of the king of Mithilā, again greatly amazed, thought.—"This monkey is the most terrible of his race and therefore hard to be got at and looked at." Thinking this she again sank in fear. And stricken with grief she again bewailed in piteous accents exclaiming,—"O Rāma! O Lakshmana!" And she wept silently and lowly. And then beholding that best of monkeys approach her humbly, the fair daughter of the Mithili's king, thought,—"Is this a dream mine eyes have seen?" And she again looked towards that Wind-god's son, the foremost of the monkeys, the best of those gifted with intelligence, having a huge disfigured countenance, highly accomplished and wearing a dress mentioned before. And beholding him Sitā was almost out of breath with fear. And regaining soon her sense the large-eyed damsel again thought, —"I have seen a very inauspicious dream to-day—to see a monkey in a dream is reckoned inauspicious by the sages. May good betide Rāma, Lakshmana and my Sire the king of Janaka. It is no dream, I have not slept, worn with grief and trouble as I am. Apart from my lord having the countenance of the full-moon, I have no happiness. Thinking of Rāma always and uttering his name, each sight I see and each sound I hear brings him to my eye or ear. And therefore his form appearing in my mind is distressing me to-day, who am entirely sunk in his thoughts. And thinking of him always I see him before me and hear his words. Methinks this is but a phantom of the mind. And thinking this I still behold the same. But an imaginary object can never have a form. And I still find a distinct form addressing me. Be glory to Vāchaspati, Indra, the self existent Brahmā, the lord of fire and may they so grant that the creature who hath spoken before me, be real and not imaginary."
SECTION XXXIII.
Thereupon coming down from the tree, Hanumān, the highly effulgent son of Wind, having a coral-red countenance and attired in a humble guise, approached Sitā and joining reverentially his palms, addressed her with the following sweet words,—"Who art thou, O thou having eyes like lotus petals and wearing a soiled silken cloth, who art waiting there holding a branch of the tree? Why are the tears of sorrow flowing from thy eyes like unto drops of water falling from lotus petals? Who art thou, O most fair of face, amongst the celestials, Asuras, Nāgas, Gandharbas, Rākshasas, and Yakshas and Kinnaras? Do the Rudra's[344] claim thy birth O thou fair damsel? Or the swift gods who ride the storm? Or the Vasus?[345] Thou appearest to me as of a celestial race. Art thou Rohini, the best and most accomplished of the stars, who, reft from the Moon, hath fallen down from the abode of the celestials? Who art thou O blessed dame, O thou having blameless eyes? Art thou, O lotus-eyed damsel, the blessed Arundhuti, who hath fled in wrath or jealous pride from the side of her lord (Vashishtha)? Or O lovely damsel, who is the son, father, brother or husband gone from this world for whom thou art weeping? Yet by thy tears and sighs, by the earth thou art treading and by calling on a monarch's name it appears that thou art not a celestial.[346] But from the marks on thy person it appeareth that thou art either the consort or the daughter of a king. Art thou that Sitā, I do ask thee, who had been stolen and borne away by Rāvana from Janasthāna? May good betide thee! From thy wretched plight, thy unrivalled beauty and thy ascetic garb, thou art, I ween, for certain, the queen of Rāma." Hearing those words of Hanumān and greatly delighted at Rāma's name, Vaidehi spoke unto him—"I am the daughter-in-law of Daçaratha, knowing his own self, the foremost of the kings of the world and the slayer of the enemy's host, and the daughter of Janaka the high-souled king of Videha. My name is Sitā and I am the consort of the highly intelligent Rāma. I lived twelve years in Rāghava's abode, enjoying every earthly comfort and satisfying every desire. And at the beginning of the thirteenth year the king, advised by his priest, arranged for the installation of the descendant of Ikswakus (Rāma) on the throne. And while the articles for the installation were being collected, the queen Kaikeyi addressed her lord saying—'I shall not drink or eat for days and this shall be the end of my existence if Rāma be installed. If thou dost not wish to falsify the vow[347] thou made unto me, O best of kings, let Rāma then repair to the forest." The monarch was truthful and remembering his vow and hearing the unpleasant and vile words of Kaikeyi lost himself (in grief). And thereupon the old king abiding by truth, weeping, begged of his elslest son, the kingdom. The graceful Rāma liked his sire's command more than the installation, and resolving within him, promised to obey his words. Rāma, having truth for his prowess, never, for his life, takes back what he gives, never speaks an untruth and always speaks truth. And leaving aside his costly attire, the highly glorious (Rāma) renounced with all his heart the kingdom and gave me over to his mother. But myself wearing the garb of an ascetic, repaired speedily before him. Separated from him, I do not like to live even in the celestial region. And the great son of Sumitrā,the enhancer of friends' joys, to follow his elder brother, dressed himself in bark and kusa. And thus abiding by our sire's behest, and taking firm vows we entered a dreary forest never seen before. While that one, of unmitigated effulgence was thus living in the forest of Dandaka, I, his consort, was stolen by the vicious-souled Rākshasa—Rāvana. He hath kindly allowed me two months' respite after which I shall be slain.
SECTION XXXIV.
HEARING those words of Sitā stricken with grief, Hanumān, the foremost of the monkeys, replied in soothing words, "O worshipful lady, by Rāma's decree I come as a messenger unto thee. He is safe and sound, O Vaidehi, and has asked of thy welfare. O worshipful dame, Rāma, the son of Daçaratha, the master of the Vedas, and the foremost of those conversant with Vedas hath enquired of thy welfare. And the highly effulgent Lakshmana, the beloved follower of thy husband, worn with grief, bows his reverential head unto thee." Hearing of the welfare of those two lions among men, the worshipful dame, with all her frame worked up with rapture, again spake unto Hanumān, saying—"Verily the wise saw of the people appears to me to be true that once in a hundred years true joy appears to a living man". Sitā, at that time, attained such a wonderful joy, as would have been acquired by her in the company (of Rāma and Lakshmana). And they confidingly conversed with each other. Hearing those words of Sitā,racked with sorrow, Hanumān, the son of the Wind-god drew a little nearer to her. The more Hanumān approached her the more Sitā suspected him as Rāvana. "Alas! Alas! why have I spoken to him? It is the Rāvana, who hath appeared again in a new disguise." And leaving off the Asoka branch, that one having a blameless person, overwhelmed with grief, sat down on the earth. In the meantime the mighty-armed monkey bowed unto Janaka's daughter, but she, worked up with fear, did not cast again her looks towards him. And beholding him bow unto her, Sitā, having a moon-like countenance, sighing, spake unto that monkey in sweet accents—"If thou art that Rāvana's self, who, changing thy shape by magic art, want to distress me again—this thy vile deed doth not behove thee. Thou art surely that Rāvana, whom I saw at Janasthāna, in a mendicant's guise, renouncing his own shape, O night-ranger, O thou wearing shapes at will! it doth not behove thee to distress me who am poorly and famished with fasts. But no, thou canst not be (the fiend) whom I suspect, since I have such joy from seeing thee. And may good betide thee if thou art Rāma's messenger. I do ask thee, O foremost of monkeys, something about Rāma that is pleasant unto me. O monkey, do thou relate the glories of my dear Rāma. Thou art (thus) shaking my mind O gentle one, like unto water breaking down the banks of a river. Alas! this dream has afforded me immense pleasure since, I, who have been separated from my lord for so long a time, have beheld this monkey sent by Rāghava. I do not sink even if I can behold in dream the heroic Rāghava along with Lakshmana—but dream even is jealous of my well-being. Nor do I regard this as dream. To behold a monkey in a dream doth not lead to prosperity—whereas I have attained it.[348] Or is it mental derangement? Or have I been possessed by a devil? Or have I run mad? Or is it the sultry vapour floating over sands and appearing at a distance like water? No, it is not madness—for derangement of mind is the sign of madness—I have not lost sense and I do distinctly perceive me and the monkey." Thinking thus in many a way and ascertaining the strength (of the monkey and the Rākshasa) Sitā took him for the lord of the Rākshasas, wearing shapes at will. And having arrived at this decision, Janaka's daughter—Sitā, ceased from talking with that monkey. And apprised of Sitā's thought, Hanumān, the Wind god's son, (replied) in words sweet unto her and enhancing her delight—"Bright as the sun that lights the sky and dear as the moon to every eye, he pleases all his subjects with bounties like unto those of Vaisrabana.[349] He is gifted with prowess like unto the greatly famed Vishnu, truthful and sweet-speeched like unto Vāchaspati.[350] Graceful, grateful to the eye and beautiful like unto Kandarva's[351] self, he displays his wrath in a proper quarter—the foremost of men and of a mighty car. The whole world of creation (liveth safe) in the shadow of the arms of that high-souled one. Thou shalt soon see the consequences he shall reap by whom, assuming the shape of a dear, Rāghava was taken away from the hermitage and thou wert stolen away from that lonely place. And soon shall that powerful (hero) destroy Rāvana in the battle, with fiery arrows, discharged angrily. I have been sent by him as a messenger to thee. Worn with grief in thy separation he hath enquired of thy welfare, as well the highly effulgent Lakshmana, the enhancer of Sumitra's joy, bowing reverentially unto thee. The king of monkey hosts, by name Sugriva—Rāma's friend, hath also enquired of thy welfare, worshipful dame. Rāma, Sugriva and Lakshmana, have thee always in their minds. Blessed are we, O Vaidehi, that thou dost still live, subject as thou art to the Rākshasees. Thou shalt soon behold Rāma, and Lakshmana of a mighty car, and Sugriva of unmitigated prowess in the midst of the million of monkey hosts. I am Sugriva's minister, by name Hanumān. I have entered this city of Lankā after crossing over the great main. And by means of my prowess and placing my feet on the head of the vicious-souled Rāvana, I have come here to see thee. I am not he (Rāvana) for whom thou art taking me, O worshipful dame. Do thou renounce thy suspicion and rely on my words."
SECTION XXXV.
Hearing the tale of Rāma from that best of monkeys, Vaidehi, spoke in sweet accents, soft and low,—"Where didst thou meet Rāma, how didst thou come to know Lakshmana? How did the monkeys and men meet on terms of brotherhood? Do thou again relate unto me, O monkey, the regal signs that deck the persons of Rāma and Lakshmana— and I shall then relinquish all grief. Do thou relate unto me the form and grace of Rāma, his thighs and arms and as well as those of Lakshmana." Being thus addressed by Vaidehi, Hanumān, the Wind-god's son, began to give an exact description of Rāma. "If dost thou, by my good luck, O Vaidehi, O thou having eyes like lotus-petals, knowing me (as his messenger) ask me to describe thy lord's person as well as that of Lakshmana, I shall relate them unto thee. Do thou hear, O large-eyed dame, what regal signs I have marked on the persons of Rāma and Lakshmana. O daughter of Janaka, Rāma has eyes like lotus-petals and a countenance resembling the full-moon and is gifted with great beauty and goodness. In effulgence he is like the Sun, in patience like the earth, in intellect like Vrihaspati[352] and in fame like Vāsava.[353] He is the protector of the world of creation and his own kinsmen. He follows right in all his ways and never swerves from his royal duties and is the slayer of foes. O dame, he upholds the dignity of the people of four-castes— he confers honors on the people and preserves them. He is worshipped by all like the Sun, observes ascetic vows, knoweth well the time when the saints should be honored and is conversant with the nature and procedure of actions. He is well acquainted with royal duties and abideth by the commandments of the Brāhmanas—is wise, gifted with a good character, humble and the slayer of foes. He is the master of Yayur Vedas and is adored by those who are well-versed in Vedas—is proficient in the science of bended bow, Vedas and Vedāngas.[354] He is broad-shouldered, large-armed, has a conch-like neck and a beautiful countenance. His throat is plump and his eyes are red—and he is famed all over the world under the name of Rāma. He has the voice of a bugle, is of a cool hue and highly powerful, has equally proportioned limbs and a green colour. His three limbs (thigh, fist and wrist) are hard and three others (brow arms and scrotum) are long; and three (tops of the hairs, scrotums and knee-joints) equal and three (navel, abdomen and breast) high. And three (the angles of the eyes, nails and palms) are copper-colored— three are cool and three (voice, navel and gait) are grave. His belly and throat have three folds of skin. The sole of the foot, the lines thereon and the nipples are equally bended. His neck, eyes and back are short. He has three locks of hair on his head. He has four lines on his thumb indicating his proficiency in the four Vedas. His body is four hands tall; arms, thighs and cheeks are plump; eye-brows, the hollows of the nose, eyes, ears, lips, nipples; wrists, knee-joints, scrotums, hips, hands, feet are all equally proportioned. Four teeth by the side of each row, are gifted with auspicious marks of the Sāstras. His gaits are like those of a lion, tiger, elephant or a bull. His lips and jaws are fleshy and elevated. His nose is long; words, countenance, nails, down and skin are all cool; his two arms, two little fingers, two thighs and two legs are long; his face, eyes, mouth tongue, lips; palate, nipples, nails and feet are like lotuses, his breast, forehead, neck, arms, navel feet, back and ears are spacious. He is gifted with grace, fame and effulgence. His paternal and maternal race are pure. His armpit, belly, breast, nose, shoulders and forehead are high; his fingers, hairs, down, nails, skin, beard, eye-sight and intellect are thin and sharp. Rāghava, with a due division of his time is engaged in acquiring piety, wealth emancipation and desires. He is truthful and graceful, amasses wealth and thereby protects his subjects. He is cognizant of the divisions of time and country and dear unto all. His stepbrother Saumitri is gifted with incomparable prowess and is his equal in attachment, beauty and accomplishments. The person of that graceful one is gold-hued whereas that of the highly famous Rāma is green. And those two lions among men had no other delight but seeing thee. And they ransacking the whole world in quest of thee met us in the forest. And ranging the earth for thee they beheld Sugriva, of comely presence, the lord of monkeys, at the foot of the mount Rishvamuka covered with trees, banished by his elder brother and resorting there in his fear. And we were serving that truthful Sugriva, the lord of monkeys, driven from the kingdom by his elder brother. And beholding those two best of men, wearing bark and with bows in their hands, that best of monkeys, stricken with fear, leaped above and stationed himself on the crest of the hill. He then sent me to them. And thereupon by Sugriva's decree I, approached with joined palms, those two foremost of men gifted with beauty and royal marks. And they were pleased by me, being informed of the real facts. And then placing those two best of men on my back I arrived at the top of the hill and communicated the truth unto the high-souled Sugriva. And conversing with each other those two lords of men and monkeys attained great delight. And they consoled each other narrating their respective misfortunes. And Rāma then consoled Sugriva, driven away by his greatly powerful elder brother Vāli on his wife's account. Thereupon Lakshmana related unto Sugriva, the lord of monkeys, the grief, of Rāma of unwearied actions, in consequence of thy being borne away (by Rāvana). And hearing Lakshmana's words, the lord of monkeys became pale, like unto the radiant Sun possessed by Rāhu. And collecting all those ornaments which were thrown off by thee on the earth, when thou wert borne away, the leaders of the monkey hosts, delighted brought them before Rāma. But they could not make out thy whereabouts. And all those ornaments, which were handed over to Rāma, were collected by me when they fell tinkling on the ground, Rāma being beside himself with grief. And placing them on his lap, the god-like Rāma bewailed in various accents. And they inflamed the more Dacarathee's[355] grief. And being overwhelmed with grief that high-souled one laid himself low on the ground. And consoling him in various words, I raised him up again. And looking again and again with Saumitri, at those costly ornaments, Rāghava handed them over to Sugriva. Rāghava burns in grief, O worshipful dame, in thy absence, like unto a volcanic mountain burning with a perpetual fire. For thee, sleeplessness, grief and anxiety are distressing Rāghava like unto three fires[356] burning down the fire temple. Rāghava is moved by thy separation like unto a huge mountain shaken by a terrible earth-quake. O daughter of a king, he is ranging at large in many a beautiful forest, river and fountain—but he finds delight nowhere. O daughter of the king Janaka, bringing about the destruction of Rāvana, with all his kith and kin, Rāghava, the foremost of men, shall soon regain thee. And thus Rāma and Sugriva entered into a friendly covenant, to encompass Vāli's destruction and to institute enquiries about thee. And thereupon returning to Kishkindhā with those two heroic princes, the lord of monkeys killed Vāli in battle. And destroying Vāli by his prowess in battle, Rāma made Sugriva king over all monkeys and bears. And in this way, O dame, the alliance between Rāma and Sugriva was made. And know me as Hanumān, their messenger who hath come to thee. Regaining his own kingdom, Sugriva summoned all the mighty monkeys and despatched them in various quarters in quest of thee. And the highly powerful monkeys, resembling mountains, commanded by that lord of monkeys, proceeded to all the regions of the earth. And terrified by Sugriva's decrees, those monkeys, since then, have been ransacking the whole earth for thee. And I am one of them. And the beautiful and mighty son of Vāli, by name Angada, hath proceeded with three armies under him. And many were the days and nights that we spent, overwhelmed with grief and having lost our way on that best of mountains Vindhya. We gave up all our hopes for the accomplishment of our end and our appointed time was well-nigh spent. And in fear of that lord of monkeys we addressed ourselves to put an end to our lives. Ranging the mountain strongholds, rivers and fountains and not finding thy reverence, we were ready to do away with our existence. And on the crest of that hill we took to fasting. And beholding those foremost of monkeys engaged in fasting Angada, sunk in grief, bewailed, O Vaidehi, mentioning thy rape, the destruction of Vāli in that way, our fastings and Yatāyu's death. While we were thus waiting, ready for death and giving up all hopes for the fulfillment of our master's behest, there appeared,as if the cause of our success, the mighty and powerful vulture,the brother of Yatāyu, by name Sampāti. And hearing of the destruction of his brother, he in wrath, said—'By whom and where hath my younger brother been killed? I wish to hear this from you, the foremost of monkeys.' And Angada related unto him verily Yatāyu's destruction at Janasthāna, for thee, by that grim-visaged Rākshasa. And hearing of Yatāyu's death, Aruna's son became afflicted with sorrow and informed us, O thou exquisitely fine damsel, of thy stay in the abode of Rāvana. And hearing those words of Sampāti, enhancing our delight, we all, headed by Angada, left that place. And leaping from the crest of Vindhya mountain we reached the excellent brink of the Ocean. Being greatly anxious to behold thee and delighted, those plump monkeys headed by Angada, arrived at the banks of the main. And worked up with a strong desire to see thee, they again engaged in anxious thought. And beholding the ocean, the monkey hosts lost their heart. And removing their fear, I leaped a hundred leagues across the deep and entered Lankā, at night, infested with demons. I have seen Rāvana, and thee stricken with grief. O thou of a blameless person, I have related all unto thee in regular order. Do thou speak to me, O worshipful dame, I am Dāçarathee's messenger. Do thou know me as the Wind-god's son, the counsellor of Sugriva, who am engaged in Rāma's service and have come here for thee. It is all well with thy Kākuthstha, the foremost of those using weapons, as well as with Lakshmana, O worshipful dame, gifted with auspicious marks, engaged in the worship of his superiors and in the well being of thy lord. By Sugriva's decree, I alone have reached here. And I, ranging alone and wearing shapes at will, have come to this southern quarter, to find out thy whereabouts. By my good luck I shall be able, with thy news, to remove the grief of those monkey hosts who are lamenting for thee. By my good fortune, my crossing over the main, hath not become fruitless. I shall be praised there, O worshiful dame, for I have been able to see thee. And the highly powerful Rāghava shall soon regain thee, destroying, with all his sons and friends, Rāvana the king of Rākshasas. There is a hill, O Vaidehi, named Mālyabāna, the foremost of all the mountains. There lives my father, the great monkey Kesari. Being commanded by the celestial ascetics, he once repaired thence to the mount Gokarna and at the holy watering place of the lord of the rivers he brought about the destruction of (the Asura) Samvasādana. O Vaidehi, I was born, on the field, of that monkey. And I am known all over the world as Hanumān by my own actions. To create thy confidence, O Vaidehi, I have related thy lord's accomplishments. And forsooth, thou shall soon be taken, O worshipful dame, by Rāghava." Having her confidence formed by these reasonings and various marks, Sitā, worn with grief, took him for Rāma's messenger. And Jānaki attained an excess of delight and shed tears of joy from her eyes having curling eye-lashes. And the beautiful countenance of that large-eyed dame, having spacious eyes, appeared like the Moon released from the hold of Rāhu. She then took him for a real monkey and none else. Thereupon Hanumān again spoke unto her, having a comely presence,—"I have related unto thee all this. Do thou be consoled, O Maithilee! Tell me now, what am I to do and what dost thou like. I shall soon repair hence. When the Asura Samvasādana was destroyed in conflict by that best of monkeys at the desire of the celestial ascetics, I was born of the Wind, O Maithilee. I look like a monkey but am his equal in prowess."