"Thereupon meditating for sometime the lord of Lankā went to the region of the sun and spent the night upon the picturesque summit of the mount Meru. And ascending the car Pushpaka having the velocity of the sun's steeds, he, by various courses, went on and beheld the glorious sun, gifted with all radiance, purifying all, wearing golden Keyuras and clothes crested with jewels. His beautiful countenance was adorned with a pair of excellent Kundalas; and his person was embellished with Keyuras, Nishkas and garlands of red lotuses. His body was annointed with red sandal and was radiant with a thousand rays. And beholding that foremost of gods—the sun—that primeval deity, without end or middle, having Uchaisravas as his carrier, the witness of the world and the lord of the universe, the foremost of Rākshasas, being overwhelmed with his rays, said to Prahasta—'O minister, do thou proceed at my behest and communicate unto him my orders—"Rāvana hath arrived here for battle—do thou offer him fight." Or say "I have been defeated." Do thou follow one of these extremes.' Hearing those words that Rākshasa proceeded towards the sun and beheld two gate-keepers—Pingala and Dandi by name. And communicating unto them the resolution of Rāvana he stood there silent, being over-powered with the rays of the sun. And approaching the sun, Dandi communicated unto him all this. Hearing of Rāvana's intention from Dandi the intelligent sun—the enemy of night—wisely said to him—'Do thou proceed, O Dandi; either defeat Rāvana or tell him "I have been defeated." Do whatever thou wishest.' Hearing those words he approached the high-souled Rākshasa and communicated unto him what the sun had said. Hearing the words of Dandi the lord of Rākshasas trumpeted his own victory and went away."

SECTION XXVI.

"Having spent the night on the picturesque summit of the mount Meru and thinking (for some time) the powerful lord of Lankā went to the region of the moon. (And he saw a person) proceeding, seated on a car, sprinkled with heavenly unguents and attended upon by Apsarās. And worn out with the satisfaction of desire he was being kissed there. Seeing such a person his curiosity was greatly excited. And beholding a Rishi there he said to him—'Welcome thou art, O celestial saint. Indeed thou hast come at a proper season. Who is this shameless wight that is going seated on a car and attended by Apsarās? Does he not perceive his object of fear?' Being thus addressed by Rāvana, Parvata said—'O my child, O thou gifted with great intellect—Hear I shall describe to thee the truth. By him all the worlds have been conquered and Brahmā hath been propitiated And he is now proceeding to that excellent region full of bliss for obtaining final liberation. As all the worlds have been conquered by thee by virtue of thy asceticism, O lord of Rākshasas, so is he going, undoubtedly performing many pious actions and drinking Soma juice. O foremost of Rākshasas, thou art heroic, and hast truth for thy prowess. The powerful are never offended with the pious.' Thereupon he espied an excellent, huge car, filled with all radiance and effulgence and the sound of musical instruments and singing. (And Rāvana said)—'O great Rishi, who is that person, gifted with great effulgence, who goeth surrounded by charming songsters, dancing-girls and Kinnaras?' Hearing his words Parvata, the foremost of saints, again said—'He is heroic and a great warrior—he never returneth unsuccessful from a battle-field. Having performed many heroic feats in battle, and slain many enemies, he hath been assailed with many wounds in fighting and hath renounced his life for his master. Having destroyed many in battle, he hath at last been slain by his enemies and is perhaps now going either to the region of Indra or to some such place. This best of men is now being entertained by these well-versed in the art of singing and dancing.'

"Rāvana again said—'Who goeth there effulgent like unto the sun?' Hearing the words of Rāvana, Parvata said—'The person, resembling the full moon and wearing diverse ornaments and cloths, whom thou beholdest, O great king, in the golden car abounding in Apasaras, distributed gold. He, gifted with great effulgence, is now going in a swift-coursing car.' Hearing the words of Parvata, Rāvana said—'O foremost of Rishis, do thou tell me, who, of these kings going, if prayed for, may offer me the hospitality of a battle? For sooth thou art my father; do thou point out (such a man to me) O thou conversant with piety.' Being thus addressed, Parvata again said to Rāvana—'O great king, all these kings wish for heaven not for battle. I shall point out such a man, O great one, as shall enter into conflict with thee. There is a highly powerful king—the lord of seven islands, well known by the name of Māndhāta; he shall enter into an encounter with thee.' Hearing the words of Parvata, Rāvana again said—'Do thou tell me, O thou of great devotion, where this king resides. I shall go where lives this foremost of men.' Hearing the words of Rāvana, the sage again said—'The son of Yuvanaswha hath conquered the world consisting of seven islands begining with the sea; Māndhāta, the foremost of kings, is just coming to meet him.' Thereupon (Rāvana) having long arms, proud of the boon conferred upon him in the three worlds, beheld the heroic Māndhāta, the lord of Ayodhyā and the foremost of kings. The king of seven islands proceeded in a golden and well-painted car resplendant like that of Mahendra, shining in his beauty and sprinkled with celestial unguents. The Ten-necked demon said to him—'Do thou give me battle.' Being thus addressed, he, laughing, said to the ten-necked demon—'If thy life is not dear unto thee, do thou fight with me, O Rākshasa.' Hearing the words of Māndhāta, Rāvana said—'Rāvana did not experience any affliction from Varuna Kuvera or Yama; why should he experience fear from thee, who art a man?' Having said this, the lord of Rākshasas as if burning in ire, ordered the Rākshasas irrepressible in battle. Thereupon the ministers of the vicious-souled Rāvana, highly enraged and well-skilled in warfare, began to make a downpour of arrows. Thereupon the highly powerful king Māndhāta, with sharpened shafts, assailed Prahasta, Suka, Sārana, Mahodara, Birupaksha, Akampana and other foremost heroes. Prahasta covered the king with his arrows—but before they had approached him, that foremost of men shattered them into pieces. Like unto fire burning down grass, the host of Rākshasas were burnt down by the king Māndhāta by means of hundreds of Bhushundis, Vallas, Vindipālās and Tomaras. As Kartikeya, the son of fire, sundered the mount Krauncha with his shafts so Māndhāta, enraged, pierced Prahasta with five Tomaras gifted with great velocity. Then hurling his mace again and again resembling that of Yama, he struck, vehemently, Rāvana's car therewith. That club, resembling the lightning, vehemently descended (upon Rāvana's car) and Rāvana, like Sakra's banner, was speedily upset by that. Like unto the rising of the waters of the salt ocean on the full moon, the king Māndhāta's joy and strength were greatly increased. Thereupon the entire Rākshasa host, emitting loud cries, stood encircling on all sides the lord of Rākshasas. Thereat speedily regaining his sense, Rāvana, a terror unto all people, the lord of Lankā, greatly assailed the person of Māndhāta. And beholding that king in a swoon, the highly powerful night-rangers were greatly delighted and emitted leonine roars. Regaining his sense in a moment the king of Ayodhyā beheld his enemy worshipped by the courtiers and night-rangers. He was instantly worked up with ire; and assuming a person resplendant like that of the sun and the moon he began to slay the Rākshasa host with a dreadful downpour of shafts. With his arrows and the noise thereof the entire Rākshasa army were overwhelmed like the agitated deep. Thereupon there arose a dreadful conflict between men and demons. And those two heroic, high-souled and foremost of men and Rākshasas seated on warriors' seats and holding bow and daggers entered (the field). And possessed by great anger they began to assail one another with shafts—Māndhāta Rāvana and he again the king. They, being assailed by one another, were both wounded. And setting the Raudra shaft upon his bow Rāvana discharged it and Māndhāta baffled it by means of his fiery shafts. The Ten-necked demon took up the Gandharva weapon and the king Māndhāta the Brahmā-weapon striking terror unto all. Rāvana then took up the celestial Pāsupata weapon, dreadful and increasing the fright of the three worlds, obtained by him from Rudra by virtue of his rigid penances. Seeing this all animals, mobile and immobile, were stricken with terror. Thereupon trembled all the three worlds consisting of mobile and immobile beings—the celestials and all the serpents became inert. Being apprised (of this conflict) by virtue of meditation the two foremost of ascetics Pulastya and Gālava remonstrated with them in many a way and prevented the king (Māndhāta) and the foremost of Rākshasas. Thereupon that man and demon being reconciled with one another went back by the ways they had respectively come."

SECTION XXVII.

"Those two brahmans having departed, Rāvana, the lord of Rākshasas, proceeded, at first, by the aerial way, ten thousand leagues, He then went lo the excellent upper aerial region where live perpetually ganders gifted with many accomplishments. The extent thereof is also counted by ten thousand leagues and there are stationed closely three classes of clouds[73] namely Agneya, Pakshaja and Brahma. He, then proceeded to the third excellent aerial region where perpetually reside the high-minded Siddhas and Charanas and the extent whereof is also ten thousand leagues. O slayer of enemies, he then speedily proceeded to the fourth aerial region where perpetually dwelt the goblins and Vinayakas, He quickly went to the fifth aerial region which also extends over ten thousand yojanas where exist Ganga, the foremost of rivers, and the elephants headed by Kumuda, who pour down waters. They sport in the waters of the Ganges and pour down her holy waters. And those waters, parched by the rays of the sun and softened by the wind, pour down holy waters and dews, O Rāghava, Thereupon that Rākshasa went to the sixth aerial region, O thou gifted with high radiance, which also extends over ten thousand yojanas and where dwells Garuda perpetually respected of his kinsmen and friends. He then went to the seventh aerial region which is ten thousand leagues above and where dwell the seven Rishis. And again going up ten thousand leagues he reached the eighth aerial region where Ganga, known as the Ganges of the sky, having strong currents and sending high roars, and upheld by air, is situated on the sun's way. I shall now describe the region higher than that where resides the moon, and the extent whereof is counted by eighty thousand leagues. There dwells the moon encircled by stars and planets from whom proceed hundreds and thousands of rays which light up the worlds and conduce to the pleasure of all animals. Thereupon beholding the Ten-necked demon the moon as if burnt (him) down speedily with his cold fiery rays. And stricken with the fear of those rays his councillors could not stand them. Thereupon exclaiming his victory Prahasta said to Rāvana—'O king, we are destroyed by cold, so we must go away from here. The Rākshasas have been terrified by the rays of the moon; O foremost of kings, the cold rays of the moon have the natural property of fire in them.' Hearing the words of Prahasta, Rāvana, beside himself with wrath, having uplifted his bow and twanged it, began to assail him with Narachas. Thereupon Brahmā came speedily to the region of the moon and said—'O Ten-necked one, O thou having mighty arms, O direct son of Visravas, O gentle one, do thou repair hence speedily—do not oppress the moon—(for) this highly effulgent king of twice-born ones wisheth well-being unto all. I shall communicate to thee a mystical incantation; He who recollects it at the time of death, does not come by it.' Being thus addressed the ten-necked demon, with folded hands, said—'If thou art pleased with me O god! O lord of the worlds, O thou of great penances, if dost thou wish to communicate that incantation, do thou impart it upon me, O thou of great piety; reciting which, O great one, I may be released of the fear of the celestials. Forsooth, by thy favour, O lord of the celestials, I shall be invincible by all the Asuras, Dānavas and birds.' Being thus accosted Brahmā said to the ten-necked demon—'O lord of Rākshasas, do thou recite it at the time of death and not every day. Taking a string of beads, thou shouldst recite this holy incantation, on which, thou, O lord of Rashasas, shalt be invincible, And if dost thou not recite it thou shalt not meet with success. Hear, I shall communicate to thee the incantation, O foremost of Rākshasas, reciting which thou shalt obtain victory in the encounter, "Salutation unto thee, god, O lord of gods, O thou worshipped of the celestials and Asuras, O thou identical with past and future, great god, O thou having red eyes—thou art a boy at thou assumest the form of an old man; thou wearest tiger skin. O god, thou art worthy of being worshipped, and the lord of the three worlds. Thou art Hara, Haritanemi, Yugantadahaka and Valadeva. Thou art Ganesha, Loka-Sambhu, Lokapala, and of huge arms; thou art great, the holder of a huge dart, having dreadful teeth, and the greatest of gods. Thou art time, the strength and hast blue neck and a large belly; thou art the destroyer of the celestials—the foremost of the ascetics and the lord of all created beings. Thou art the holder of a dart and hast the bull as thy emblem, art the leader, protector, the destroyer and the preserver; thou hast beared locks, art Mundi, Sikhandi, hast a crown, and art greatly illustrious. Thou art the lord of sprites and goblins, the soul of all, the protector of all, omniscient, the destroyer of all, the creator and the eternal preceptor. Thou art lord, carriest a kamandalu[74] in thy hand, art the holder of a Pinaka[75] and Dhurjati[76] thou art, worthy of veneration, the most excellent OM, the first chanter of Saman, the death, the element of death, Parijātra[77] and observant of penances. Thou art an ascetic, livest in a cave and carriest a Vinā,[78] Panava,[79] and quiver in thy hands; thou art immortal and art like the newly-risen sun to behold. Thou livest in a cremation ground, art the illustrious lord of Umā, and above all blemishes Thou didst uproot-the eyes of Vagadeva and teeth of Pushā. Thou art the destroyer of fever, holdest mace in thy hand and art (the very) dissolution and time. Thou hast got a fire-brand in thy mouth, hast fire as thy emblem, art highly resplendent and lord of men. Thou art mad, makest people tremble, art the fourth, and most respected of men; thou art a dwarf, Vāmanadeva and the dwarf who circumambulates the east. Thou art a beggar, wearest the semblance of a beggar and art by nature crooked; thou didst assail Indra's hands and the Vasus. Thou art the season, the maker of seasons, time, honey and hast honeyed eyes. Thou art a tree bearing fruits and blossoms, hast arrows as thy seat and worshipped by people of all conditions perpetually. Thou art the protector and the creator of the universe, the Purusha, eternal and certain; the lord of all religions, Virupāksha, the three qualities and the protector of all beings. Thou art three-eyed, assumest many forms and brilliant as the Ajuta suns; thou art the lord of all celestials, the foremost deity and wearest bearded locks having the impressions of the moon; thou art connected with Brahman, worthy of being resorted to and identical with all created beings. Thou blowest all bugles, severest all ties; thou dost charm and bind (all) and dost always bring about death. Thou hast flowery teeth, art a division, the foremost and the destroyer of all; thou hast dreadful beards, holdest a bow, art fearful and gifted with dreadful might." These eight hundred holy and excellent names have been uttered by me which remove all iniquities, are holy and afford shelter to those who seek for it; if do thou recite them, O ten-necked one, thou shalt be able to destroy thy enemies.'"

[73]The three classes are (1) Agnija or produced from fire (2) Pakshaja or produced in a fortnight (3) Brāhma or produced from Brahma.
[74]An earthen or wooden water pot used by the ascetic and religious student.
[75]The bow of Siva, A trident or three-pronged spear.
[76]A name of Siva from dhur, a burden and Jati, a collection; who collects or bears the burthen of the three worlds.