[48]The Yaksha, that is.

SECTION XV.

"Seeing the foremost of the Yakshas by thousands undergoing trepidation, the lord of riches spoke unto a mighty Yaksha—Manichara,—'O foremost of Yakshas, slay the wicked Rāvana, set on sin; and do thou (thus) become the refuge of those heroic Yakshas, who are carrying on the conflict.' Thus addressed, the mighty-armed and invincible Mānibhadra, surrounded by four thousand Yakshas began the fight. And attacking the Rākshasas with maces and clubs and bearded darts, and with darts tomoras and bludgeons, the Yakshas rushed at (their adversaries). And fast safely whirling about like hawks, they fought fiercely. And (some) said, 'Well, give me battle,' and (others), 'I don't want,' and (others, again), 'Let me have (fight)'. And then the celestials and the Gandharvas and the sages studying the Vedas, beholding the great encounter, were filled with mighty amazement. And a thousand of the Yakshas were slain by Prahasta in the conflict; and another thousand of capable warriors were slain by Mahodara. And O king, in the twinkling of an eye Māricha, waxing wroth and eager for encounter brought down two thousand (of enemy's soldiers). Where is the candid-coursing fight of the Yakshas and where the fight of the Rakshas by help of the power of illusion; and therefore in that battle the advantage was on the side of the Rākshasas. And Dhumrācksha, confronting Mānibhadra in the mighty conflict hit him at the chest with a bludgeon; but he did not move thereat. And then Mānibhadra dealt the Rākshasa a blow with his mace; and thereat Dhumrācksha smit at the head fell down senseless (on the ground). And seeing Dhumrāckhsa wounded and down, bathed in blood, the Ten-necked one rushed at Mānibhadra in the encounter. And then that foremost of Yakshas hit Daçānana with three darts as he was rushing in wrath. And on being thus hit, (Rāvana) struck at Mānibhadra's head; and at that stroke his crown was depressed at one side. And from that day forth that Yaksha remained with his head hollow on one side. And on the high-souled Mānibhadra having been baffled, a great uproar, O king, rose in that mountain. And then at a distance, the lord of riches, mace in hand, accompanied by Sukra and Praushthapada and Padma and Sanka saw (Rāvana) in the field. And seeing his brother in the encounter with his glory obscured through the curse (he had ere this come by), the intelligent (lord of Yakshas) spoke in words worthy of the line of his grand-father,—'As, O wicked-minded one, thou desistest not, albeit forbidden by me, thou shalt, afterwards attaining the fruit of this, and repairing to hell, know (the fate that followeth thee). That perverse one, that through ignorance having drunk poison, neglects to adopt proper measures, knoweth the consequence of his act ultimately. The gods have set their face against thee on account of a certain misdeed of thine; and having for this, been reduced to this condition, thou dost not understand things. He that dishonoreth his father and mother[49] and spiritual preceptor, reapeth the fruit of his act on coming under the sway of the sovereign of the dead. Having regard that this body is uncertain, that foolish person, that doth not acquire asceticism, dying goeth the way that he deserveth. The mind of a perverse man doth not willingly incline towards good; and he reapeth as he soweth. In this world people, making their own good fortune and beauty, strength, sons, wealth and valor, gain these by virtue of their pious acts. Being given to such iniquitous acts, thou wilt go to hell; and thy designs being such, I will not hold parley with thee. Honest people should act carefully in connection with the wicked.'—Thus reprimanded by him, his (Rāvana's) councillors, headed by Māricha, on being struck, took to their heels. Then Daçagriva on being struck in the head with the mace by the lord of Yakshas, did not move from his place. And then, O Rāma, the Yaksha and Rākshasa, smiting each other in mighty encounter, did not get bewildered or experience fatigue. And then the bestower of riches discharged a fiery weapon at him; and thereat the lord of Rākshasas resisted it with a Varuna weapon. And then the Rākshasa king entered upon Rākshasi-illusion; and began to assume a thousand shapes for compassing the destruction (of his adversary). And the Ten-necked one (successively) assumed the shapes of a tiger, a boar, a cloud, a hill, the ocean, a tree, a Yaksha and a Daitya. Thus he wore full many forms and he was not visible in his native shape. And then, O Rāma, seizing a mighty weapon the Ten-necked one, whirling the same, brought that redoubtable mace down on the head of the bestower of riches. Thus smitten by him, the lord of wealth, baffled, toppled down to the earth covered with blood like an açoka whose roots have been hewn away. Thereat Padma and other Nidhi deities, surrounding the granter of wealth, raised him up and brought him to the Nandana wood. Conquering the bestower of wealth, the lord of Rākshasas, with a delighted heart, possessed himself of his Pushpaka, the car, as a sign of victory; furnished with golden pillars, gateways set with lapises, covered with networks of pearls, having trees yielding the fruits of all seasons, endowed with the celerity of thought, ranging everywhere at will, wearing forms at pleasure, capable of coursing in the sky, with golden and jewelled stairs, and daises of polished gold,—the vehicle of the gods—undeteriorating, bringing delight to the mind and sight; wonderous exceedingly: painted with images designed to fill the mind with reverence,—constructed by Brahmā, containing all objects of desire, charming and nonpariel not cold and not yet hot, granting gratification in every season, and graceful to the view. And ascending that (car) coursing at will, won by his prowess, that utterly wicked one, out of swelling insolence, deemed himself master of the three worlds. And having vanquished the deity Vaiçravana, he descended from Kailāça. And having by his energy obtained the victory, the powerful night-ranger wearing a bright diadem and necklace, and seated on that superb car,—appeared radiant in his court like Fire himself."

[49]Unless he serveth his parents, his heart doth not incline to piety.

SECTION XVI.

"O Rāma, having vanquished his brother, the lord of riches, the king of Rākshasas went to the great wood of reeds, where Mahāsena was born. And the Ten-necked one saw the great golden wood of reeds. Furnished with networks of solar rays, and appearing like a second Sun, and ascending the mountain, he was surveying the heart of the forest, when, O Rāma, Pushpaka was (suddenly) deprived of its motion. And the lord of Rākshasas could not comprehend how the car which had been so made as to course in accordance with the wish of the rider, could have its course impeded; and thereat he in company with his councillors thought, 'Wherefore doth not this Pushpaka course at my desire over this mountain? Whose act is this?' Thereat Māricha—foremost of intelligent ones—said,—That Pushpaka doth not course cannot, sire, be without cause; or it may be that in consequence of Pushpakā not having borne any other than the bestower of riches, it hath ceased its course not having the lord of wealth for its rider.' As they were speaking thus, that attendant of Bhava, Nandi, terrific, of yellow black hue, dwarfish, frightful, with his head shaven, having short arms, and stout,—coming up to them, said (this). And the lordly Nandi, undaunted, addressed the sovereign of the Rākshasas, saying: 'Desist thou O Ten-necked one; Sankara sporteth in the mountain; and (now) He is incapable of being approached by every one—birds, serpents and Yakshas; gods, Gandharvas and Rakshas?' Hearing Nandi's speech, (Rāvana), wrought up with wrath, his eyes coppery, and his ear-rings shaking, leapt down from Pushpaka. And saying, 'Who is this Sankara?' he came down to the base of the mount, and beheld there Nandi stationed at the side of that deity, supporting himself on his flaming dart, resembling a second Sankara. And seeing that one having the face of a monkey, the Rākshasa, deriding him, burst out into laughter, and seemed as if a mass of clouds were sending roars. Thereat, growing enraged, the reverend Nandi—Sankara's other body—spoke unto that Raksha—The Ten-necked one—present there; 'As O Daçanana, deriding me for my monkey-form, thou hast indulged in a laughter resembling the bursting of thunder, so monkeys endowed with prowess, and possessed of my form and energy shall be born for compassing the destruction of thy race. And armed with teeth and claws, and fierce and furnished with the fleetness of thought, and mad for encounter, and bursting with vigor, and resembling moving mountains. And being born, they shall crush thy high pride and power along with thy courtiers and sons. But, O night-ranger, I can even now end thee quite; yet I must not slay thee for thou hast ere this been slain by thine acts.' When that high-souled god had spoken thus celestial kettle-drums sounded and a blossomy shower rained from the sky. But without hefting Nandi's speech, that highly powerful one—Daçanana—coming to the mountain, said,—'O Gopati, I will even uproot this mountain, for whom Pushpaka was deprived of its motion as I was journeying. It must be known by what influence Bhavaswara sporteth here king-like. He doth not know that an occasion of fear hath presented itself?' Having said this, O Rāma, Rāvana seizing the mountain with his arms, lifted it up at once; and then the mountain trembled greatly. And in consequence of the mountain shaking the attendants of the deity (dwelling in it) also shook. And Pārvati also trembled and embraced Maheçwara. And then, O Rāma, Mahādeva—foremost of the deities—even Hara, as in sport pressed the mount with his great toe. And thereat his arms, resembling blocks of stone felt the shock and then there the councillors of that Raksha were struck with amaze. And the Raksha, from wrath and the pain felt in his arms, set up a shout that shook the entire triune world. And his councillors considered it as the concussion of the thunder at the universal disruption. And then the celestials with Indra at their head shook on their way; and the sea was wild and the mountains shook. And Yakshas and Vidyadharas and Siddhas asked, 'What is this.' 'Do thou propitiate Umā's lord—the blue-throated Mahādeva; for, O Daçanana, save him thy refuge see we none in this matter. Bowing thyself down, do thou seek him as thy shelter. Then the kind Sankara, on being gratified, will confer on thee his favor.' Thus accosted by his councillors, the Ten-faced one, bowing down to him having the bull for his standard, began to hymn him with various soma hymns; and the Raksha passed away a good thousand years in lamentations. And thereat that Lord Mahadeva, pleased, set free the hands of Daçanana stationed at the top of the mount, and O Rāma, addressed him, saying, 'O Dacānana, pleased am I with thee on account of thy hymns. And as in consequence of thy arms having been hurt by the mountain, thou hast uttered a terrific yell, which struck horror unto the three worlds and put them shaking, therefore, O King, thy name shall be Rāvana. And deities and men and Yakshas and others living on earth shall call thee Rāvana—terror to creatures. So, O Paulastya, which way thou wishest, and permitted by me, O Lord of Rākshasas, go thou.' Thus accosted by Sambhu, Lankā's lord said of himself. 'If thou art pleased with me, grant me a boon, who ask thee for it. I have already obtained a boon, bestowing on me immunity from death at the hands of gods, Gandharvas and Dānavas; and Rākshasas and Guyhakas and Nagas; and others also that are of more than ordinary strength. Man count I not O god: they, I deem, are insignificant. I have also, O destroyer of Tripura, received a long lease of life from Brahmā. Now I wish to pass the remainder of my days in peace: and do thou grant me a weapon.' Thus addressed by him, (Rāvana,) Sankara gave him an exceedingly effulgent sword, famed as Chandrahasa; and the master of spectres then also granted him peace for the rest of his life. And making (the sword) over to him, Sambhu said,—'Thou must not disregard this. If disregarded, it will for certain come (back) to me?' Having thus received his name from Maheçwara, Rāvana, saluting Mahadeva, ascended Pushpaka. And then, O Rāma, Rāvana, began to go round the earth. And opposed at places, by the heroic Kshatriyas endowed with energy and irrepressible in fight, who refused submission, he exterminated them along with their retainers; while other men of wisdom, knowing the Raksha to be invincible, said unto the Rākshasa elated with strength,—'We have been conquered?'"

SECTION XVII.

"And then, O King, the mighty-armed Rāvana ranging the earth, came to Himavān and began to go round it. And it came to pass that there he saw a damsel wearing a dark deer-skin and matted locks, leading the life of a saint, and flaming like a celestial. And seeing the girl observing high vows, endowed with beauty, he, with his soul overwhelmed with lust asked her, laughing, 'How is it, O amiable one that thou actest thus contrary to thy youth? This course of life surely doth not befit thy beauty. Thy loveliness, O timid one, is peerless, capable of maddening folk with desire. It doth not behove thee to lead an ascetic mode of life,—this would suit an old person. Whose daughter art thou, O gentle lady? And what is this (vow) that thou practisest? And O fair faced wrench, who is thy husband? He who hath thee for his wife, is, O timorous one, hath religious merit on earth. Tell all about this to me who ask for it. For whom dost thou put thyself to trouble?' Thus accosted by Rāvana, that illustrious girl, having asceticism for wealth, having received him hospitably in due form, said, 'My sire is named Kuçodwaja—a Brahmarshi of immeasurable energy, son unto Vrihaspati, endowed with grace, and like unto Vrihaspati himself in intelligence. And while that high-souled one was engaged in the daily study of the Vedas, I was born as his word-impregnated daughter, named Vedavati. When the gods and the Gandharvas and the Yakshas, Rākshasas, and Pannagas, coming to my sire asked for me, O foremost of Rākshasas, my father did not bestow me on any one of them. And I shall tell thee the reason thereof; listen, O long-armed one. My father's intended son-in-law was even Vishnu—sovereign of the celestials, and the lord of the triune world; and my father would not bestow me on any other. And hearing this, a certain king of the Daityas, named Sumbhu—proud, of his prowess was wrought up with wrath, and one night as my sire was on bed, that wicked one slew him. Thereat my forlorn mother, of exalted righteousness, embracing my father's body entered into fire. Then wishing to realize my father's wish touching Nārāyana, I have fixed my heart even upon him. Having made this promise, I have been carrying on rigid austerities. Thus, O foremost of Rākshasas. I have related unto thee everything. Nārāyana is my husband, and not any one else than that best of male beings; and desirous of having Nārāyana I have adopted severe restraints. I know thee, O king. Go thou O son of Paulastya. By virtue of my asceticism I know all that takes place in these three regions.' Thereat descending from the front of his car, Rāvana, afflicted with the shafts of Kandarpa, again addressed that girl, observant of a mighty vow, 'O thou of shapely hips, in as much as such is thy intent, thou must be very proud. O thou having the eyes of a young antelope, accumulation of religious merit suits old people. Thou, furnished with every perfection, should not talk thus. Thou art the paragon in these three worlds. Thy youth waxeth away. I am the lord of Lankā, O gentle lady, known as Daçagriva. Be thou my wife, and enjoy pleasures according to thy desire. Who is he whom thou callest Vishnu? O mild one, neither in prowess, nor in asceticism, nor in enjoyment, nor in strength, is he my equal, whom, O damsel, thou seekest.' Thus accosted, Vedavati said unto the night-ranger 'Do not say so' in respect of Vishnu, lord of this triune sphere, bowed down unto by all creatures. Save and except thee alone, who, that is intelligent, crieth down (Nārāyana), O King of Rākshasas.' Thus addressed there by Vedavati, the night-ranger seized the girl by the hair. Thereat Vedavati, wroth, cut off her hair with her hand transformed into a sword. And then, flaming up in ire and as if consuming the night-ranger, she, preparing a funeral pyre, hastened to make away with herself. 'Thou abject, having been outraged by thee I wish not to live. Therefore, O Raksha, I will enter into fire in thy very presence. And as I have in this world been dishonored by thee thou art nefarious. I shall again be born to compass thy destruction. It lieth not in a female to slay a male intent on sin; and if I utter a curse, it shall cost my asceticism. But if I have done anything, given away any thing, offered oblations unto the fire, then I shall be the chaste daughter of some virtuous person, albeit unborn of any female vessel.' Having delivered herself thus, she entered into the flaming fire; and thereat a celestial shower of blossoms rained all around from heaven. O Lord, this is she that hath been born as the daughter of king Janaka,—thy wife, O mighty-armed one. Thou art the eternal Vishnu. The enemy, endowed with the splendour of a hill, formerly that had been slain through the wrath (of Vedavati), hath now been slain by her, by help of thine superhuman prowess. And this one of eminent righteousnesss would again spring up on earth like a flame from a field furrowed by the plough. This one named Vedavati was born in the Krita age; and in the Tretā age, for compassing the destruction of that Raksha, she was born in the Maithila line of the high-souled Janaka."

SECTION XVIII.

"When Vedavati had entered into fire, Rāvana, ascending Pushpaka, began to range the earth. And coming to Uçiraviga, Rāvana saw a king (named) Marutta, sacrificing along with the deities. And a righteous Brahmarshi named Samvartta, the very brother of Vrihashpati, officiated at the sacrifice accompanied by the deities. And seeing that Raksha invincible by reason of the boon he had received, the deities, apprehensive of being worsted by him, assumed the forms of beasts. And Indra became a peacock and the king of righteousness, a crow, and the bestower of riches a lizard, and Varuna a swan; and, O slayer of foes, others also became other beasts. And then Rāvana entered into that sacrifice like an unclean dog. And then coming up to the king, Rāvana—lord of Rākshasas—said: 'Give me battle, or say,—I am defeated.' Whereat king Marutta asked, him—'Who art thou?' And Rāvana laughing in contempt said,—'O king, I am delighted, that lacking curiosity, thou dost not dishonour Rāvana, younger brother unto the bestower of riches. What other man is there in these three regions that knoweth not the might of me, who, conquering my brother, has got possession of this car.' Thereat Marutta spoke unto Rāvana, saying,—'Blessed for sooth art thou, by whom thy elder brother hath been vanquished in fight; and a person so praiseworthy there is not in the three worlds. An act, that is divorced from righteousness and that is reprehended by people, can never be praiseworthy. Having committed a foul act, plumest thou upon thy having vanquished thy brother? And practising what piety hadst thou a-fortune received the boon? I had never before heard the like of what thou sayest. But O perverse one, stay now. Living thou shalt not back. To-day with my sharpened shafts shall I despatch thee to the abode of Yama.' Then taking up his bow and arrows, that king of men went out for encounter; but Samavartta stood in the way. And that great sage said unto Marutta words informed with affection 'If thou hear my speech, thou shouldst not fight. If this Maheçwara-sacrifice should remain incomplete, it will burn up thy dynasty. Where is the fight of one initiated in a sacrifice? And where is the passion of one initiated in a sacrifice? And victory is ever uncertain; and the Rākshasa is difficult to vanquish. And thereupon, the lord of Earth—Marutta—desisted in consonance with the instructions of his spiritual preceptor; and composed addressed himself to completing the sacrifice, giving up his bow with the arrow set. And thereat considering him as defeated, Suka proclaimed this all round; and from delight cried aloud, 'Victory unto Rāvana!' And then devouring the Maharshis that were present at the place of sacrifice, Rāvana, satiated with their blood, again went to the earth. On Rāvana having departed, the deities, inhabiting the etherial regions—Indra etc.—assuming their proper forms, addressed those creatures. And from joy Indra spoke unto the purple-plumed peacock,—'Pleased am I with thee thou righteous one. No fear shall spring to thee from serpents; and thy plumage shall be furnished with an hundred eyes. And when I shall shower, thou shalt be filled with glee as a token of my satisfaction with thee.' Thus did Indra—chief of celestials, confer a boon on the peacock. Formerly, O king, the peacock's wings had one unvaried blue. Having received the boon, the peacock departed. Then O Rāma, the king of righteousness said unto the crow, seated in front of the sacrificial apartment 'O bird, I am well pleased with thee. Listen to my words as I utter them. As I have been pleased with thee, thou shalt without doubt, enjoy immunity from the various ailments to which the birds are subject. And O bird, from my curse fear of death shall not approach thee; and thou shalt exist so long as people do not slay thee. And those men residing in my dominion, being smitten with hunger, shall be refreshed along with thy relations, when thou hast eaten and been refreshed.' Then Varuna addressed that lord of birds the swan ranging the waters of the Gangā,—'Listen to my words fraught with joy, thy hue shall be charming, mild, and like unto the lunar disc; and it shall be beautiful, resembling the sheen of spotless foam. And approaching my person thou shalt ever be beautiful to behold; and thou shalt, as a sign of my gratification, attain unparalleled complacence.' Formerly, O Rāma, swans had not a hue of one unvaried whiteness. Their wings ended in blue, and their breasts wore the spotless hue of tender grass. And then Vaiçravana addressed the chameleon as it was stationed at the mountain: 'Thy hue shall be gold-gleaming. Pleased am I with thee. Thy undeteriorating head shall be ever gold-hued. And this golden hue of thine shall proceed from my gratification?' Having thus conferred boons on them at that festal place, the celestials, along with the king, (on the sacrifice) having ended, went to their abode."