SECTION XIX.
"Having vanquished Marutta, that lord of Rākshasas—the Ten-faced one—eager for encounter, began to range the capitals of the foremost monarchs (of the earth). And coming to the most powerful crowned heads (in the world) resembling Mahendra and Varuna, the Rākshasa king said: 'Give me battle; or declare—we have been defeated. This I am resolved upon. Otherewise there is no escape for you?' Thereat those wise kings, possessed of great strength, and ever abiding by righteousness, being frightened (at Rāvana's intimidation), took counsel of each other. And knowing the superior strength of the foe, they said,—'We have been defeated.' Dushkanta, O child, and Suratha, and Gādhi, and Gaya and king Pururavā—all these kings said: 'We have been defeated.' And then Rāvana—sovereign of the Rākshasas—presented himself before Ayodhyā, governed by Anaranya, like Amarāvati ruled by Sakra. And coming to that foremost of men—king like unto Purandara himself in prowess, Rāvana said,—' Give me battle; or say I have been defeated. This is my mandate.' The lord of Ayodhyā, on hearing the words of that wicked-minded one, Anaranya, enraged, addressed the Rākshasa-chief, saying,—'O king of Rākshasas, I will give thee combat, stay thou. At once prepare for fight, and I also shall go and prepare myself.' And when he had heard everything (regarding Rāvana), the forces of that foremost of kings that had been intended for conquering (Rāvana), sallied forth ready for bringing about the destruction of the Raksha,—ten thousand elephants, a niyuta horse, and many thousands of cars and infantry, O best of men; and, that host consisting of infantry and cars, marched for encounter, covering up the earth. And then, O thou proficient in fight, there took place a mighty and wonderful encounter between king Anaranya and that lord of Rākshasas. And that host of the king encountering the forces of Rāvana, were extinguished like unto clarified butter thrown into the (sacrificial) fire. And having fought valorously for a long time, the remnant of the royal forces, suddenly coming in contact with the flaming Rākshasa ranks, were destroyed like unto swarms of locusts entering into fire. And he saw the mighty army of that powerful monarch destroyed by the (adversary), like unto a hundred streams absorbed by an approaching ocean. And then himself drawing his bow resembling the bow itself of Sakra, that foremost of sovereigns, beside himself with wrath, approached Rāvana. And brought down by Anaranya, his (Rāvana's) councillors—Māricha, Suka, and Sārana with Prahasta,—took to their heels like unto dear. And then that son of the Ikshwāku race discharged eight hundred arrows at Rāvana's head. And like unto showers pouring down on the top of a mountain, his shafts did not inflict any wound (on Rāvana). And then the king, smitten on the head with a slap by the enraged king of Rākshasas, dropped down from his car. And the king, deprived of his senses, fell down on the earth, with his body trembling all over; as falls in a forest a sāla scathed with heaven's fire. And thereat the Raksha, laughing, spoke unto that Ikshwāku, lord of the earth,—'What is this that thou hast gathered as the fruit of thy encounter with me. O king, there is none in this triune sphere that can combat with me. Having hitherto been sunk in lunacy thou hast not heard of my strength.' As he was speaking thus, the king, whose sounds were fast running out said: 'What can I do in this matter. Verily time is incapable of being controlled. I have been overcome by Time; thou art merely an instrument. What can I do now, when I am going to lose my life? I never turned away from fight; I have been slain fighting. But, O Rākshasa, I shall tell thee something in consequence of the disgrace that the Ikshwāku race has met with (to-day). If I have practised charity, if I have offered oblations into fire, if I have carried on pious penances, if I have governed my people well, then be my words verified! There shall spring in the line of the high-souled Ikshwāku, one named Rāma—son unto Daçaratha, who shall deprive thee of thy life.' As he uttered this imprecation, the celestial kettle-drums sounded like the roaring of clouds; and blossoms showered down from the sky. And then that best of kings went to heaven; and when that king had gone to the celestial regions, the Rākshasa (also) went away."
SECTION XX.
"As the lord of Rākshasas was ranging the earth frightening everyone, Nārada—foremost of ascetics, came to that wood mounted on a cloud. And thereupon saluting him, the night-ranger Ten-necked one—enquired after his welfare as well as the occasion of his visit. And that Devarshi—the exceedingly energetic Nārada of immeasurable splendour, seated on the back of the cloud, addressed Rāvana, who was stationed in Pushpaka, saying,—'O lord of Rākshasas, O placid one, O son of Viçravā, stay. I am well pleased with thy prowess and fame. And even as Vishnu had pleased me by destroying the Daityas, thou pleased me by harassing the Gandharvas and serpents. I will tell thee something. If thou wouldst hear what I have to say then, O child, listen heedfully as I unfold it. Why, my child, dost thou slay these;[50] thou art incapable of being slain by even the celestials. All these (men) are subject to death, they are verily slain. The world of man is unworthy of being afflicted by thee who art incapable of being destroyed by Deities, Dānavas, Daityas, Yakshas, Gandharvas and Rakshas. Who should slay creatures, who are ever stupid in respect of their welfare, environed by mighty dangers, and encompassed by decrepitude and hundreds o£ ailments? What sensible person can set his heart on slaying human beings who are everywhere beset with a perrennial stream of evils. Do not thou enfeeble those beings who are already enfeebled and smitten by Divinity with hunger, thirst, old age etc. and who are overwhelmed with sorrow, and grief. O mighty-armed one, O lord of Rākshasas, behold man, albeit having their sense stupified, engaged in the pursuit of various interests, and themselves not understanding their own ways;[51] some pass their time merrily with dancing and playing on musical instruments while others weep distressfully with tears streaming from their eyes down their cheeks. And down fallen on account of their attachment for their mothers and fathers and sons, and of their desires touching their wives and friends they set small store by labours having the hereafter as their object. What then is the use of afflicting a race that is brought down ever by its own infatuation. O placid one, this world is verily conquered by thee. These for certain will have to repair to the abode of Yama. Therefore, O Paulastya, O captor of hostile capitals, do thou put down Yama. On him being conquered, all will doubtless be conquered by thee.' Thus addressed Lankā's lord, flaming in native energy, addressed Nārada, laughing and saluting him, 'O thou that delightest in the sport of gods and Gandharvas, and that takest pleasure in warfare, I am ready to go to the nethermost regions for the purpose of conquest. And conquering the three worlds, and bringing under subjection serpents and celestials I shall for ambrosia churn the nether regions.' Then the reverend sage Nārada spoke Unto the Ten-necked one,—'Who save thee can forsooth go on that journey? Verily, O irrepressible one, O destroyer of foes, the way leading to the city of the lord of the dead is difficult of access.' Thereat laughing, the Ten-faced one said to the saint resembling a mass of white clouds, 'This is done. Therefore,[52] O great Brahman, intent upon slaying the Vaivaçwata's son, I will go by this way which leadeth to the king—the offspring of the sun. And, O master, from wrath I have vowed that I will, eager for encounter, O reverend one, conquer the four Lokapālas. Then here go I to the city of the lord of the Pitris; and I am determined to compass the death of him that visiteth creatures with smart.' Having delivered himself thus and saluted the sage, he, entering the southern way with his councillors, proceeded along. And the exceedingly energetic Nārada—best of Brahmans—resembling a smokeless fire, remaining rapt for a while, began to reflect;—'How can (Rāvana) conquer Time who, when its life waneth, righteously visiteth with affliction the time, sphere with Indra, fraught with mobile and immobile. How can this lord of Rākshasas, of himself, go to him who, resembling another fire, beareth to the gifts and acts (of persons),—that high-souled one of whom attaining consciousness, people put forth their activity; and afflicted with the fear of whom these three worlds fall away? How can (Rāvana) subdue him who ordaineth things both great and small, who meteth rewards and punishments for good and bad acts, and who himself hath conquered the three worlds? Resorting[53] to what other means shall Rāvana secure (victory)? I am curious about it: To Yama's abode shall I go for witnessing the encounter between Yama and the Rākshasa."
| [51] | Gati—according to the commentator, means the time of employment and suffering.—I think the ordinary meaning answers, and give it accordingly.-T.
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| [52] | i.e. As thou hast commanded me.
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| [53] | Explains the commentator: "Time hath every thing under its control. Like the all-enclosing space, time pervades all that is. This being so, resorting what transcending Time, shall Rāvana obtain victory over it."
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SECTION XX.
"Having reflected thus, that foremost of Vipras endowed with fleet vigor, bent his steps towards the abode of Yama, for the purpose of relating to him all that had taken place. And there (he) saw that god—Yama—sitting in front of fire and offering into it the good and evil fruits of their actions.[54]