SECTION L.
Seeing the tawney-eyed one staying before hiip, the mighty-armed Rāvana, affrighter of (the worlds), was overwhelmed with fierce wrath. And gazing at that foremost of monkeys girt with power, and with his soul exercised with apprehension, he (thought),—"Is this the worshipful Nandi, come hither in person, by whom I, on my jeering at him, had formerly been cursed in Kailaça?[399] Or is this one wearing the shape of a monkey Vāli's son, Vana?" And with his eyes coppery with rage, the king asked his foremost counselor, Prahasta, in words fraught with sense and suiting the season,—"Ask this wicked-minded one, whence is he? And what led him to ravage the grove, and what was his object in brow-beating the Rākshasas? And what hath been his purpose in entering my metropolis incapable of being subdued; and what for did he also fight (with my retainers?) Do thou ask the wicked-minded one about this." Hearing Rāvana's speech, Prahasta said,—"Take heart! Fair fortune to thee! Thou needst not be alarmed, O monkey. If thou hast been sent to Rāvana's residence by Indra, tell us truly everything. Let no fear, O monkey, be thine. Thou shalt be liberated. If thou belong to Vaiçravana, or to Yama, or to Varuna, and hast entered into this city of ours disguising (thy proper shape),—or if thou hast been despatched by Vishnu burning for victory, (tell us this truly). Thy prowess is certainly not that of a monkey,—thy form alone is that of a monkey. Unfold this (unto us) faithfully,—O monkey, and thou shalt get (back) thy liberty. But if thou shouldst say aught untruthful, thy life shall pay dear for it. Or tell us wherfore thou hast entered into Rāvana's mansion." Thus addressed then, that foremost of monkeys said unto the lord of Rākshasas,—"I am not Sakra's, nor Yama's, nor Varuna's. I have no friendship with Dhanada,[400] nor have I been despatched by Vishnu. This is my race; and I have come hither a monkey for obtaining a sight of the Rākshasa chief. And it is to attain a sight of the Rākshasa lord that I have destroyed his peerless grove; and it is for this that, the powerful Rākshasas seeking for fight, I for the preservation of my person have resisted them in conflict. I am incapable of being slain with weapons even by the celestials and the Asuras themselves. This boon I also[401] happen to have received from the Great-father. It is because I was desirous of seeing the king that I have suffered this weapon to restrain me. Although the Rākshasas have brought me (hither thus), yet I am free from any weapon (restraining me). I come near thee on a certain business of Rāma. Knowing me for a messenger of Rāghava endowed with measureless prowess, do thou, O lord, listen to my words, calculated to work thy profit."
SECTION LI.
Seeing the Ten-necked one of mighty energy, that foremost of monkeys, endued with strength, calmly spoke unto him words containing sense,"—I have come unto thee at the command of Sugriva, O lord of Rākshasas. Thy brother, the king of monkeys, enquires after thy welfare. Listen to the desire of thy brother, the high-souled Sugriva, and his words fraught with righteous sense and capable of working one's good here and hereafter. King Daçaratha, master of cars and elephants and steeds,—is the friend of all like unto their father, and is furnished with the splendour of the sovereign of celestials. His eldest son,—mighty-armed, and masterful, the darling (of his sire), hath, in accordance with his father's order, entered the forest of Dandaka with his brother Lakshmana and his wife Sitā. His name is Rāma, and he is exceedingly energetic, and ever abideth on the path of virtue. His spouse, the celebrated Sitā, daughter unto Videha, the high-souled king Janaka, either died or was carried off in Janasthāna. Seeking for that exalted lady, the king's son, accompanied by his younger brother, arriving at Rhrishyamuka, met with Sugriva. And Sugriva promised that he would undertake the search for Sitā, and Rāma (on his part promised) that he would confer on Sugriva the kingdom of the monkeys. And, thereupon, slaying Vāli in battle, the king's son established Sugriva as the lord of the monkeys. Thou formerly hast known that foremost of monkeys, Vāli. That monkey was slain in battle by him (Rāma) with a single shaft. And, thereupon, the lord of monkeys, Sugriva, true to his vow, eager for searching Sitā, despatched monkeys in all directions. And thousands and hundreds and niyutas of monkeys are exploring all sides, below and above in the sky. And some are like Vinatā's offspring,[402] and some like the Wind; their course is incapable of being resisted; and those heroic monkeys are endued with strength and celerity. I, Hanumān by name, am the son of the Wind-god. For Sitā, I, desirous of seeing her, have come hither, bounding over the main measuring a full hundred Yojanas. And as I was roving, I came to see Janaka's daughter in thy house. Thou art cognizant of righteousness and interest, and hast attained prosperity through thy asceticism. Therefore, O eminently wise one, thou ought not to confine another's wife. Actions opposed to righteousness, and bringing on countless evils, and causing extermination,—ill become persons of thy sort. Who is there even among celestials and Asuras that is competent to stay before the shafts shot by Lakshmana and Rāma in wrath? There is none, O king, in all the three worlds, that is capable of attaining ease, after inflicting injury on Rāghava. Treading the path of virtue and profit, do thou pay heed unto my speech fraught with good for three times;[403] and do thou return Jānaki unto that foremost of men. Seen have I this exalted lady,—which was difficult to compass. As for what remaineth to be done, Rāma himself shall bring it about. That Sitā I have beheld overwhelmed with grief, whom, albeit resembling a five-hooded serpent in thy mansion, thou knowst not. And even as food thoroughly mixed with poison, being taken, is incapable of being digested, this one is incapable of being subdued even by the celestials and Asuras. It is not proper to destroy religious merit reaped by undergoing extreme mortification, as well as access of life (attained by the same means).[404] Thou deemst thyself by virtue of thy asceticism incapable of being destroyed by the celestials and Asuras; and herein thy great merit (incident to thy austerities) is the cause.—But Sugriva is not a god or a Yaksha or a Rākshasa. Rāghava, O king, is a mortal and Sugriva is the lord of monkeys. How canst thou, O king, save thy life from them? He that, confiding in his strength, committeth himself to foul proceedings, cannot count upon his righteous deeds, but his evil ones follow him. Virtue destroyeth vice, (yet vice like thine destroyeth all virtue).[405] Thou, without doubt, hast obtained the fruit of thy righteousness, and the fruit also of this iniquity thou shalt reap without delay. And taking to heart the carnage in Janasthāna and the slaying of Vāli as well as the friendship of Rāma with Sugriva, do thou understand thine own good. I, alone that I am, can at my will destroy Lankā with her steeds and elephants and cars; but he whose envoy I am hath not yet decided on this point. Rāma hath in presence of the tawny-eyed (ones) forsooth promised the annihilation of the foe by whom Sitā hath been sore oppressed. On wronging Rāma, Purandara himself cannot escape scot-free,—what shall I say of persons like thee? Her whom thou knowest as Sitā staying in thine abode—know her for the Fatal Night that shall bring destruction down on all Lankā. Therefore, beware of thyself turning about thy neck the fatal noose in the shape of Sitā! Do thou rather study thy welfare. Thou shalt behold this city crowned with edifices and stalls, in flames fed by the wrath of Rāma, and consumed by the energy of Sitā. Do not bring to destruction thine friends and ministers, and kindred, and brethren and sons, and thine entire welfare,— thine enjoyments and wives and this Lankā. O sovereign of the Rākshasas, do thou faithfully listen to these words of me, a monkey and the servant and envoy of Rāma. Abolishing all the worlds with their creatures mobile and immobile objects, the illustrious Rāma is capable of creating these anew. Neither among celestials nor Asuras, Yakshas, Rakshas, nor serpents, Vidyādharas, Nagās, Gandharbas nor beasts, Siddhas, the foremost Kinnaras, nor all birds,—nowhere among any class of beings in all time breathes he who can cope with Rāma equal to Vishnu's self in prowess. Having done such a wrong unto the foremost of all creatures—even unto that lion of a monarch, Rāma, thy life is in high peril. Neither deities nor Daityas, nor the foremost night-rangers, nor Gandharbas and Vidyidharas, nor Nāgas, nor Yakshas, can stay in fight against Rāma—the leader of these three worlds. And neither Brahmā, self-create, having four countenances, nor the three-eyed Rudra, destroyer of Tripura, nor the august Indra, the generallissimo of the celestials, can stay in fight before Rāma." Hearing the distasteful yet excellent speech of the bold and matchless monkey, the ten-necked one, with his eyes whirling in wrath, ordered the destruction of that mighty monkey.
SECTION LII.
Hearing the words of the high-souled monkey, Rāvana, bereft of his senses by wrath, ordered that he should be put to death. On the death of that one who had proclaimed his own position of being an envoy, having been ordered by the wicked-minded Rāvana, Vibhishana did not agree (with the decision). And knowing that the lord of Rākshasas was wroth and that that affair[406] was at hand, Vibhishana, resolved to act according to justice, began to reflect as to what was to be done. Having arrived at a decision, that one skilled in speech, paying homage unto that conqueror of foes, his elder brother, spoke unto him in words eminently good,—"O lord of Rākshasas, forgive me and renounce thy wrath.[407] Extend thy favor unto me, and hear these words of mine. Lords of the earth, endowed with integrity and knowing high and low, never put messengers to death. The taking the monkey's life, O king, is opposed to morality and repugnant to social usage; and it is also unworthy of thyself. Thou understandst morality, art grateful and versed in the morality of sovereigns, and canst distinguish between high and low among beings, and even thou knowst the prime sense of things. If discerning persons like thee come under the governance of passion, mere toil is the pains that are undergone to master the scriptures. Therefore, O destroyer of enemies, be pacified. O lord of Rākshasas, difficult to approach, consider what is proper or otherwise, and then do thou mete out punishment to the envoy." Hearing Vibhishana's speech, Rāvana lord of Rākshasas, overcome with a mighty wrath, answered,—"O slayer of foes, to slay the sinful doth not cause sin. Therefore shall I slay this monkey, worker of iniquity." Hearing these words grounded in unrighteousness, evil every way, and worthy of the base, that foremost of intelligent ones, Vibhishana, spoke words couching supreme import,—"O lord of Lankā, be propitious. O Sovereign of Rākshasas, listen to speech containing the significance of virtue and profit. O king, an envoy is not to be put to death on the occasion of his discharging his proper functions. This righteous people say everywhere unto all. Surely this is an overgrown enemy; and he hath perpetrated immense injury (unto us). But say the good, envoys are not to be slain, albeit many are the punishments that have been assigned for messengers. Disfigurement of the body, stripes, shaving of the head,—one of these or all combined,—these are said to be the punishments that should be inflicted on envoys. But I have not heard of the punishment of death being a penalty of the envoy. Why doth one like thee, having one's intelligence rendered meek as respects righteousness and profit, and capable of proceeding on certain decisions on the merits or otherwise of things,—come under the sway of passion? Those possessed of power never give way to anger. Neither in religious discussion, nor in social concerns, nor in appropriating the right sense of the scriptures, is there any that can approach thee, O hero. Verily thou art the foremost among celestials and Asuras. Invincible to the gods and Asuras themselves gifted with prowess, high spirits and intelligence, thou hast in battle oftentimes put to the rout the chiefs of celestials and monarchs. Those heroes that have heretofore mentally entertained enmity against such a one as thou, foe of deities and Daityas,—heroic and valient and unconquerable, have not been deprived by thee of their lives.[408] Nor do I see any good that may likely accrue to us from the slaying of this monkey. Let thy vengeance descend on those that have despatched the monkey. Whether honest or otherwise, this one hath been commissioned by others. Advocating interest not his own and identifying himself with another, an envoy doth not merit the being put to death. O king, if this one be slain, no other sky-ranger whatever would show himself unto us. Therefore, O captor of hostile capitals, do not seek to slay this one. Thou shouldst spend thyself on celestials with Indra (at their head). On his being killed, another see I not who, O thou that lovest warfare, can move those haughty sons of a king to take up arms against thee. And, O bringer-in of joy unto the heart, it is not proper for thee, invincible to celestials and Asuras gifted with prowess, high spirits and intelligence, to disappoint the Nairitas (as to their eagerness for encounter). They are devoted to thy good, and are heroic and intent on thy well-being, born in lines having high and fiery virtues, and endowed with intelligence, —the flower of those bearing arms—and have been maintained by thee. Therefore let a portion of the forces, having received thy order, march to-day, and bring (hither) those foolish princes. It is meet that thou shouldst display thy prowess before foes." Thereat, the lord of the night-rangers, that potent enemy of the celestials and the foremost of Rākshasa monarchs, lending free play to his intellect, accepted the excellent words of his younger brother.
SECTION LIII.
Hearing those words of his, the high-souled ten-necked one spoke unto his brother a speech consonant to season and place,—"Properly hast thou spoken,—to slay a messenger is improper. But let him be punished with any chastisement save slaying. Certainly the tail is a darling ornament to a monkey. Therefore let his tail be set on fire anon; and this having been consumed, let him go away. Then shall his best friends and kindred and acquaintances see him crest-fallen, with his person deformed." And the lord of Rākshasas ordered,—"With his tail in flames, let this one be taken all round Lankā containing terraces." Hearing his words, the Rākshasas, cruel through wrath, cover up his (Hanumān's) tail with worn pieces of cotton cloth. Thereat, even as fire in a forest increaseth on getting dry fuel, the mighty monkey grew in dimensions on his tail being wrapped up. And having soaked (the cloth) in oil, they set fire to it. Thereat with his soul overpowered with rage and hatred, and his countenance like the risen sun, he lashed them with his flaming tail. And those—rangers of the night—those Rākshasas—old and young and females—again bringing that foremost of monkeys, grew exceedingly glad. And that hero (being bound), entertained a purpose in harmony with the season. "Albeit bound, the Rākshasas cannot forsooth cope with me. Snapping these bonds, I shall, darting up, again slaughter these. Although agreeably to the mandate of their master these wicked-minded ones have bound me, yet have they not been able to clear scores with me. I can slay all these Rākshasas in battle; but I suffer this (maltreatment) for not marring the (pure delight) Rāma shall derive from my deed.[409] I shall once more range around Lankā. Let this be so. At night I could not satisfactorily examine the fortifications.[410] For certain, by me is to be beheld Lankā when night hath departed. Let them bind me anew. The Rākshasas pain me by setting fire to my tail; but my mind doth not tire." Then the Rākshasas, rejoicing greatly, went off, taking that mighty monkey endowed with strength, an elephant (in prowess) among monkeys. And blowing conchs and trumpets, and bruiting it abroad by various actions,[411] those Rākshasas of cruel deeds took (Hanumān) about the city (of Lankā). And led by those Rākshasas, that subduer of enemies, Hanumān, experienced delight, and going about the mighty metropolis of the Rākshasas, the redoubted monkey surveyed variegated cars, enclosed court-yards, well-ordered terraces, streets thronged with edifices, crossings, by-ways, and the interiors of dwellings. And on terraces and highways the Rākshasas proclaim the monkey, saying,—"This is a spy." On Hanumān's tail being in flames, Rākshasis of frightful eyes related unto that exalted lady[412] tidings of this great mishap. "O Sitā, the copper-faced monkey with whom thou hadst held talk, is being led around with his tail flaming.' Hearing these cruel words, like unto loss of life, Vaidehi, burning in grief, approached the Fire. And wishing for the welfare of the mighty monkey, that large-eyed lady with an intent mind began to pray unto that bearer of sacrificial offerings,—"If I have served my lord, if I bear a character, if I have ascetic merit, if I have been the wife of one alone, then prove thou cool unto Hanumān." Thereat, as if communicating the welfare of the monkey unto that one having eyes like those of a young deer, the Fire flamed up,—and Hanumān's sire, albeit furnished with fire and a tail, blew ice cold before that worshipful one, breathing health (unto Hanumān). On his tail flaming, the monkey reflected,—"This fire is flaming. Why doth it not then burn me all over? I see it of exceeding brightness, yet it paineth me not. (On the contrary), at the end of my tail it seemeth like a mass of ice. Or this is clearly due to Rāma's power, even like the wonder (that I witnessed) while bounding over the main—the mountain under the lord of streams.[413] If the Ocean and the intelligent Maināka could show such regard for Rāma, what may not the Fire do (for him?) Fire doth not burn me for Sitā's (absolute) goodness, for Rāghava's prowess, and for (his) friendship with my sire." Then the elephantine monkey again reflected for a while,—"Why should one like me suffer one's self to be bound by vile Rākshasas? Therefore it is meet that I should, displaying my prowess, avenge (this wrong)." Thereat that vehement and mighty monkey snapped his bonds, and furiously springing into the sky, the terrible monkey uttered a shout. And then the graceful son of the Wind-god arrived at the gate of the city resembling a hill, where Rakshas there were none. And after having attained the magnitude of a mountain, anon that self-controlled one diminished himself and cast off his bonds. And having freed himself, the graceful one again became mountain-like; and eying around, he saw a bolt standing against the gate. And that mighty-armed one, the Wind-god's son, taking up that bolt of burnished iron, again slaughtered the guards. And having slain the warders, that one of terrific prowess crowned with a luminous wreath forged from his flaming tail, and appearing like the sun garlanded with glory, once again cast his eyes over Lankā.
SECTION LIV.
Casting his eyes on Lankā, the monkey, his wish attained, increasing his person and bursting with spirits, considered as to how to give the coup de grace to his exertions. "What recently is to be done by me here to finish this business, that may afflict them the more? I have ravaged the wood, and slain the choice Rākshasas, and destroyed by main force a portion of the army. Now it remains to demolish the fortifications. On the fortifications being destroyed, my work shall have its toils crowned with joy. By undergoing slight labor in this business, I shall have my pains furnished with fruit. That bearer of sacrificial offerings[414] who flameth on my tail,—it is my duty to propitiate him with these excellent edifices." Thereat that mighty monkey, with his tail aglow, and resembling a cloud (luminous) with lightning, began to range before the dwellings in Lankā. And that monkey with a calm mind, eying (all round), ranged one house from another, and gardens, and stately piles. And that one gifted with exceeding vehemence, and in strength resembling the Wind, bounding up set fire unto the dwelling of Prahasta. Then Hanumān endowed with prowess, leaping up, set unto Mahāparçwa's mansion fire resembling that at the universal dissolution. And (then) the mighty monkey darting up, set fire unto Vajradanshtra's; and (then) that highly energetic one set fire unto Suka's and unto the intelligent Sārana's. And the leader of monkey bands in the same way burnt down Indrajit's mansion; and then he burnt the abodes of Sumāli and Jamvumāli; and Raçmiketu's mansion and Suryyacatru's, and Hraswakarna's, and the Rākshasa Romaça's; and the houses of Yuddhonmattn, and Matta, and the Rākshasa Dwajagriva, and the calm Vidyujjibhwa, and Hastimukha; and of Karāla, and of Viçāla, and of Sonitāksha; and Kumbhakarna's mansion, and Nikumbha's, and the residence of Yajnaçatru, and of Brahmaçatru. And leaving alone the dwelling of Vibhishana, that exceedingly energetic one—foremost of monkeys—by and by burnt (all the houses there). And in those costly mansions and dwellings, that famous one, that foremost of monkeys, burnt all the wealth of those affluent persons.— Having passed the dwellings of all, that powerful and auspicious one approached the residence of the lord of Rākshasas, Rāvana. And in that foremost of mansions, adorned with various gems, resembling Meru or Mandara, graced with diverse auspicious things, he set unto the same, fire flaming at the end of his tail. And the heroic Hauumān roars, resembling a cloud (appearing) at the end of a Yuga. And assisted by the wind, that highly powerful and vehement one (Fire) flaimed up, like fire at the wreck of all, and the fire attained energy. And the wind spreading the flaming fire all round those dwellings, those mansions furnished with golden networks; and containing pearls and gems; enjewelled and magnificent, were shorn of their splendour. And cracked edifices began to topple down to the ground, like the mansions of Siddhas falling from the firmament on the exhaustion of their righteousness. And there arose a mighty uproar of those Rākshasas, as, bereft of their good fortune, despairing of preserving their abodes, they rushed in all directions,—"Forsooth it is Fire himself that hath come hither in the form of a monkey." And females crying with babes on their breasts, suddenly plunged (into the fire). And some fair ones with hair dishevelled, and surrounded on all sides with fire, as they fell down from dwellings, looked lovely like lightning from the welkin. And he (Hanumān) saw various kinds of metals, mixed with diamonds, and coral, and lapises and pearls and silver, runing down in streams from the mansions. And as Fire is not cloyed with wood and straw, Hanumān never at all felt satiety on slaying those foremost of Rākshasas. And the Earth could not contain the Rākshasas slain by Hanumān. And as Rudra had burnt down Tripura, the vehement and high-souled monkey, Hanumān, burnt down Lankā. And rising to the brow of Lankā's mount,[415] the fire of terrific energy kindled by the impetuous Hanumān, spread wide his tongues. And with the Wind assisting him, the smokless Fire in the dwellings, with his flames feeding on the bodies of the Rākshasas representing sacrificial offerings, spread his magnitude, touching the horizen—resembling the conflagration kindled at the universal dissolution. And possessing the fierce energy of a koti suns, the mighty Fire completely encompassing the entire Lankā, increased (in volume), riving the mundane Egg with various sounds resembling thunder-claps. And the Fire of terrific might, having his flames resembling Kinçuka blossoms, rising up to the sky, clouds caused by volumes of smoke arising from extinguished fire, in hue resembling blue lotuses, looked exceedingly beautiful. "Either the thunder-bolt-bearing Indra the Great—chief of celestials, or Yama himself, or Varuna, or the Wind-god, or the Fire generated by Rudra's third eye, or the Sun, or Dhanada, or Soma. This is no monkey,—this is verily Kāla[416] himself. Or is this the Rākshasa-annihilating Fire of Brahmā himself—the Great-sire of all, the four-faced Disposer of the world's destinies,— come hither, wearing the form of a monkey? Or is this Vishnu's Energy, inconceivable, unutterable, infinite and sole, and of surpassing power,—now come hither in its own illusory nature, assuming a monkey-form?" Seeing that city suddenly consumed, with her souls, dwellings, and trees, Rākshasas of note, assembled together, thus talked unto each other. And then Lankā, suddenly consumed with Rākshasas, horses, cars, serpents, crowds of birds, beasts and trees, began to bewail tumultuously and loud in forlorn guise,—"O father! O son! O love! O friend! O lord of my life and frame! all our religious merit is abolished." Indulging in various lamentations, the Rakshas thus created a mighty and frightful uproar. And with the flames encircling her, and her foremost heroes fallen, and her warriors destroyed, Lankā, overcome by the might of Hanumān's wrath, became as if she had been blighted by an imprecation. Then the mighty-minded Hanumān beheld the Rākshasas in terror and trepidation and castdown, and Lankā marked by fire and bright flames, even as the Self-sprung eyeth the world destroyed by his rage. And devastating the forest filled with many excellent trees, slaying many a terrible Rākshasa in conflict, and burning down the city of Lankā filled with picturesque houses, the monkey, Hanumān, Wind-god's son, stationed himself there. And destroying many a Rākshasa, felling many trees in the forest and setting fire to the houses of the Rākshasas, the high-souled (monkey) became engaged in thoughts touching Rāma. Thereupon all the celestials praised highly the high-souled, excellent and mighty son of the Wind-god, foremost of heroic monkeys, gifted with the velocity of the Wind. And all the celestials, the foremost ascetics, the Gandharbas, the Vidhyādharas, the Pannagas, and all other great heroes, attained excess of delight. And having devastated the forest, slain the Rākshasas in conflict and burnt the grand city of Lankā, the great monkey appeared there. And seated on the variegated top of a splendid and high mansion, the foremost of monkeys, spreading the rays of his burning tail, looked like unto the sun of many rays. And having consumed the city of Lankā, the great monkey quenched the fire of his tail in the ocean. Thereupon beholding Lankā burnt down, the celestials along with Gandharbas, Siddhas, and the great ascetics, were struck with wonder.