Part 49

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 Rakshasas. 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 Dacaratha, 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 Sita. His name is Rama, and he is exceedingly energetic, and ever abideth on the path of virtue. His spouse, the celebrated Sita, daughter unto Videha, the high-souled king Janaka, either died or was carried off in Janasthana. 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 Sita, and Rama (on his part promised) that he would confer on Sugriva the kingdom of the monkeys. And, thereupon, slaying Vali in battle, the king's son established Sugriva as the lord of the monkeys. Thou formerly hast known that foremost of monkeys, Vali. That monkey was slain in battle by him (Rama) with a single shaft. And, thereupon, the lord of monkeys, Sugriva, true to his vow, eager for searching Sita, 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 Vinata'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, Hanuman by name, am the son of the Wind-god. For Sita, 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 Rama in wrath? There is none, O king, in all the three worlds, that is capable of attaining ease, after inflicting injury on Raghava. 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 Janaki unto that foremost of men. Seen have I this exalted lady,--which was difficult to compass. As for what remaineth to be done, Rama himself shall bring it about. That Sita 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 Rakshasa. Raghava, 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 Janasthana and the slaying of Vali as well as the friendship of Rama with Sugriva, do thou understand thine own good. I, alone that I am, can at my will destroy Lanka with her steeds and elephants and cars; but he whose envoy I am hath not yet decided on this point. Rama hath in presence of the tawny-eyed (ones) forsooth promised the annihilation of the foe by whom Sita hath been sore oppressed. On wronging Rama, Purandara himself cannot escape scot-free,--what shall I say of persons like thee? Her whom thou knowest as Sita staying in thine abode--know her for the Fatal Night that shall bring destruction down on all Lanka. Therefore, beware of thyself turning about thy neck the fatal noose in the shape of Sita! Do thou rather study thy welfare. Thou shalt behold this city crowned with edifices and stalls, in flames fed by the wrath of Rama, and consumed by the energy of Sita. 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 Lanka. O sovereign of the Rakshasas, do thou faithfully listen to these words of me, a monkey and the servant and envoy of Rama. Abolishing all the worlds with their creatures mobile and immobile objects, the illustrious Rama is capable of creating these anew. Neither among celestials nor Asuras, Yakshas, Rakshas, nor serpents, Vidyadharas, Nagas, 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 Rama 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, Rama, thy life is in high peril. Neither deities nor Daityas, nor the foremost night-rangers, nor Gandharbas and Vidyidharas, nor Nagas, nor Yakshas, can stay in fight against Rama--the leader of these three worlds. And neither Brahma, 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 Rama." 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.

[402] Garuda.--T.

[403] Present, past, and future.--T.

[404] By such an iniquitous act as this.--T.

[405] The parenthetical part is the commentator's filling in of the difficiency in the sentimcnt.--T.

SECTION LII.

Hearing the words of the high-souled monkey, Ravana, 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 Ravana, Vibhishana did not agree (with the decision). And knowing that the lord of Rakshasas 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 Rakshasas, 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 Rakshasas, difficult to approach, consider what is proper or otherwise, and then do thou mete out punishment to the envoy." Hearing Vibhishana's speech, Ravana lord of Rakshasas, 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 Lanka, be propitious. O Sovereign of Rakshasas, 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 Rakshasa monarchs, lending free play to his intellect, accepted the excellent words of his younger brother.

[406] The destruction of Hanuman.--T.

[407] The commentator says, the passage means,--_'Give up thy promise (to slay Hanuman) and abate thy anger.--T._

[408] There is a particle _api, even_, which stands in the way of this _sloka_ fitting in with the context.--'_Even_ those heroes who have _mentally etc_' is a lame reason why Hanuman, who had wronged Ravana so outrageously in overt acts, should be let off.--T.

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 Rakshasas ordered,--"With his tail in flames, let this one be taken all round Lanka containing terraces." Hearing his words, the Rakshasas, cruel through wrath, cover up his (Hanuman'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 Rakshasas--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 Rakshasas 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 Rakshasas in battle; but I suffer this (maltreatment) for not marring the (pure delight) Rama shall derive from my deed.[409] I shall once more range around Lanka. Let this be so. At night I could not satisfactorily examine the fortifications.[410] For certain, by me is to be beheld Lanka when night hath departed. Let them bind me anew. The Rakshasas pain me by setting fire to my tail; but my mind doth not tire." Then the Rakshasas, 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 Rakshasas of cruel deeds took (Hanuman) about the city (of Lanka). And led by those Rakshasas, that subduer of enemies, Hanuman, experienced delight, and going about the mighty metropolis of the Rakshasas, 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 Rakshasas proclaim the monkey, saying,--"This is a spy." On Hanuman's tail being in flames, Rakshasis of frightful eyes related unto that exalted lady[412] tidings of this great mishap. "O Sita, 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 Hanuman." 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 Hanuman's sire, albeit furnished with fire and a tail, blew ice cold before that worshipful one, breathing health (unto Hanuman). 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 Rama'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 Mainaka could show such regard for Rama, what may not the Fire do (for him?) Fire doth not burn me for Sita's (absolute) goodness, for Raghava'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 Rakshasas? 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 Lanka.

[409] This, as interpreted by Ramanuya; but the sense is not satisfactory. How Hanuman's resistance would have anywise marred Rama's joy, is not easy to understand.--T.

[410] Another meaning is:--_Its places inacessible on account of works.--T._

[411] Publishing Hanuman's penalty.--T.

[412] Sita.--T.

[413] Mainaka.--T.

SECTION LIV.