Part 9

Once on a time I was engaged in travelling all over the earth. I had in my body, resembling a huge mountain, the strength of a thousand Nagas. I had _parigha_ in my hands, crown on my head and golden ear-rings on my ears and my body was of a dark blue colour like that of a cloud. Causing fright unto the people I used to wander through the forest of Dandaka and live upon the flesh of the Rishis. The pious ascetic Viswamitra being afraid of me went in person to the king Dacaratha and said, "When I shall remain absorbed in meditation on the occasion of parva, let Rama protect me O king, Truly am I afraid of this Maricha." Being thus addressed by the ascetic the virtuous-souled king Dacaratha replied, saying "Raghava is still under twelve years of age and hath not been well disciplined in military arts. But I have soldiers enough, and if permitted by thee, O thou best of ascetics, I shall with my four-fold forces kill thy enemies, the rangers of the night." Being thus addressed that ascetic spoke unto the monarch, saying, "True it is that thou wert the protector of the celestials in the War and thy exploits are well known to the world, but no one shall be able to withstand the Rakshasas but Rama. The highly energetic Rama, though a boy is sufficiently qualified to defeat the enemies; therefore, O Destroyer of foes, let thy soldiery remain here and let me proceed along with Rama. May God bless thee." Saying this the ascetic Viswamitra being pleased went to his asylum along with Rama. Afterwards having been initiated for the sacrifice in the forest of Dandaka Rama having unstrung his mighty bow came to the ascetic to protect the sacrifice. He had a gold chain round his neck, a crest on his head and a bow in his hands; he had a pair of beautiful eyes, and only one piece of cloth; his countenance was of green hue and exquisite beauty and even then mustaches or other signs of manhood did not appear on his face. Beautifying the entire forest of Dandaka with his own splendour Rama appeared like the newly risen moon. Thereupon I resembling a cloud and having golden ear locks entered the asylum being proud of my power on account of the boons offered unto me by Brahma. Seeing me enter he took up his dart and attached string unto his bow with proper care. Being under the influence of sheer foolishness I passed by him as a child and darted towards the sacrificial altar of Viswamitra. Thereupon he wounded me with a sharpened sword capable of doing away with the enemies and threw me away into the ocean situated at a distance of hundred yojanas. He had no mind of killing me then and for this he saved my life. I was thrown however into the deep ocean being hindered by the velocity of his arrows and having lost my consciousness. Regaining my sense after a long while I returned the city of Lanka. Myself saved thus, my followers however were all killed by Rama of unwearied activity though a mere child and a novice in the art of warfare. It is for this that I do prevent thee; thou shalt be overwhelmed with calamities and meet with destruction if dost thou engage thyself in battle with him. In vain shalt thou bring about the affliction of the mirthful and sportive Rakshasas ever witnessing social festivities. And in vain shalt thou for Sita compass the destruction of the city of Lanka, adorned with diverse jewels and filled with golden edifices. Pious men living with a vicious man, meet with destruction for his sins, though they themselves do not commit any misdeed, like unto fish (devoured by Garuda) living in a lake where snakes dwell. Thus shalt thou witness that for thy own folly the rangers of the night, adorned with celestial ornaments and having their body pasted with sandal, have been killed and brought down to the earth. And they deprived of shelter have fled away to different directions, some with their wives and some alone, having their wives carried away (by the enemies). Thou shalt further observe that all edifices of Lanka, being enveloped with arrows and flaming fire have been burnt down to ashes. There is no greater sin on earth than carrying away another's wife. There are a thousand ladies in thy seraglio O king. Being attached unto thy wives do thou preserve the race of the Rakshasas, thy own line, thy wished for life, kingdom, wealth and dignity. Do not bring about Rama's mischief if dost thou wish to live happily with thy wives and friends. I am thy friend and do ask thee again and again to desist (from thy evil intentions); if dost thou encroach upon Sita surely shalt thou along with thy kinsmen go to the abode of Yama being enfeebled by the arrows of Rama."

SECTION XXXIX.

I was however somehow saved by Rama in that conflict. Listen what happened afterwards. I was not humbled even by the danger of my life. Once again I entered the forest of Dandaka accompanied by two Rakshasas assuming the shape of deer. I had a flaming tongue, huge teeth, sharpened horns and lived on the flesh of ascetics. Assuming such a terrible appearance I began to traverse with great vehemence the _Tirtha_, _Agnihotri_ and the place of worship; eating the flesh and drinking the blood of the ascetics after killing them I began to hinder all religious services. I had a most ugly figure and was maddened with drinking blood, and all the animals of the forest were exceedingly frightened at me. White I was thus traversing the forest of Dandaka throwing obstacles in the way of religious services I saw the pious ascetic Rama living on a restricted fare, the honored Sita and the mighty Lakshmana, taking recourse to asceticism, moderate in eating and ever engaged in the welfare of created beings. Remembering his former enmity and aggrandisement, I, being extremely wrathful, in my deer shape and with my sharpened horns, darted towards him with a view to kill him, considering through my ignorance the effulgent Rama as none other but an ascetic living in the forest. Then stringing his huge bow he darted three sharpened arrows at me. Those three terrible arrows with bent knots resembling thunder-bolts, killing enemies and drinking blood and having the motion of Garuda and air, coalescing with each other came before us. Wicked as I am, I was fully aware of his prowess having been frightend by him on a former occasion, and so I saved myself by escaping, but those two Rakshasas were killed. O Ravana, any how saved from the arrows of Rama and having got my life back I have resorted to the life of an ascetic and have been carrying on asceticism here being absorbed in _Yoga_.

From that very day I see Rama wearing bark and deer skin even in the very trees before me like unto Death with the noose in his hands. Terrified as I am I always seeing thousands of Rama around me. Me seems the entire forest is inhabited by Rama only. O king of Rakshasas, I see Rama even in the quarter where there is no Rama. Seeing him in my dreams even I look around like one awaken. O Ravana what more shall I speak unto thee, I am so much afraid of Rama that such words as Ratna (jewel) Ratha (chariot) which begin with the letter Ra administer consternation unto me. I am fully apprised of the prowess of that descendant of Raghu; it doth not behove thee to enter into conflict with him; he can destroy Vali and Namuchi. Ravana, whether dost thou fight with Rama or not, do not mention him unto me if dost thou wish to see me. Many persons pious and devoted to asceticism on this earth have met with destruction for another's misdeeds. And I shall meet with a similar fate for thy sins. O thou the ranger of night do whatever thou likest, I shall not follow thee. Truely is that highly intelligent and effulgent Rama of mighty prowess, like death itself unto the rangers of night. Though the wicked Khara of Janasthana hath been slain by him on Surpanakha's account, yet how is he to blame for it? Do thou truly speak. Thou art my friend; it is for this and for thy welfare that I speak this truth unto thee. If dost thou not follow my words, thyself with all thy kinsmen, shall be slain in battle by Rama.

SECTION XL.

As a person desirous of meeting with his end doth not take medicine, Ravana, the king of night-rangers paid no heed to the appropriate and sound words of Maricha skilled in speech, foreboding good unto him. Moreover he addressed him with the following harsh words. "O, Maricha, what thou hast spoken unto me, shall bear no fruit like unto seeds sown into a desert-land. I shall not be frightened thereby to fight with that foolish Rama--a human being of vicious deeds. Surely shall I before thee take away from that Rama the destroyer of Khara his favourite wife, at whose words he has sojourned into woods renouncing his father mother, kingdom and friends. I have made this firm resolution in my mind O, Maricha; even Indra, with the celestials and Ashuras shall not be able to shake it. It would have been proper for thee to give vent to these expressions had I but asked thee for advice to ascertain my duty, the propriety or impropriety of my action, its way or losses. A wise counsellor who wishes prosperity unto himself should always communicate unto his master his desire with joined hands whenever asked to do so. It is always proper to speak before monarchs such pleasant and favourable words as are intended for the welfare of the master and are sanctioned by the royal etiquette. A respectable king doth not receive with good grace friendly words even when they are expressed disrespectfully. Sovereigns of superb prowess assume the semblance of five deities--Agni, Indra, Moon, Yama, and Varuna. Powerful kings, O Ranger of the night, assume haughtiness, power, a placid look and contentment and administer punishment unto the wicked. They are to be adored and honored therefore on all occasions. Thou art ignorant of kingly morality and fully absorbed in illusion. It is for this that thou dost out of thy wickedness of heart address me thy guest with these harsh words. I do not ask thee O, Rakshasa about the propriety (of my conduct or about my welfare. I did only ask thee for thy help. Listen what thou shalt have to do at my request in my aid; assuming the shape of a deer having golden skin painted with silvery drops do thou proceed to the asylum of Rama, and ranging at large before Vaidehi do thou after captivating her take thy wished-for way. Vaidehi, being struck with wonder seeing thee a golden deer capable of illusions, shall request Rama to get thee soon for her. Kakuthstha issuing out of the asylum, thou shalt, at great distance utter such cries as "O Sita, O Lakahmana" imitating his (Rama's) voice. Hearing those cries Lakshmana also, at the behest of Sita, shall proceed to Rama. When both Rama and Lakshmana shall go elsewhere in this way I shall to my felicity carry away Vaidehi like unto the thousand-eyed deity carrying away Sachi. O Rakshasa, do thou go wherever thou likest after doing this. I shall confer on thee, O Maricha, half of my kingdom. O thou of auspicious look, do thou proceed towards the forest of Dandaka to compass this end of mine; I shall follow thee in my chariot. Acquiring Sita without any conflict, after imposing upon Rama I shall return to Lanka successful along with thee. I shall kill thee, O Maricha, if dost thou not obey my behest. I shall compell thee to do this. No body can attain to prosperity and happiness, acting against his sovereign's will. Truly shalt thou risk thy life if thou approachest Rama, but thou shalt meet with sure destruction if dost thou act against my will . Consider about it, and do what thou thinkest proper.

SECTION XLI.

Being thus commanded by Ravana like a king to act against his will Maricha fearlessly addressed the lord of the Rakshasas with the following bold words, "What person of impious deeds hath advised thee O ranger of the night thus in order to exterminate thee with thy kingdom, counsellors and children? Who of a vicious heart, O King, doth not feel himself happy at thy welfare? Who hath pointed out unto thee the way of thy death under the cover of thy means? O Ranger of night surely do thy weak enemies wish to bring about thy destruction by making thee enter into a conflict with a powerful man. What little-minded man of evil intent hath counselled thee thus? O Ranger of night, really do they desire that thou dost bring destruction upon thyself by thy own actions. Thou dost not exterminate thy counsellors O Ravana, albeit they are worthy of being destroyed. For they do not prevent thee entirely from thy evil course. Wise counsellors do always restrain a king who wends a vicious track being guided by his impulses and passions; but about thee they are quite unmindful, though thou shouldst by every means be brought under restraint. O thou the best of conquerors, O thou the ranger of night, ministers by the grace of their sovereign attain virtue, wealth, desires and fame. But those objects are never attained O Ravana when they are not in good odour with their sovereign; moreover the subjects meet with dangers when he is devoid of all qualities. O thou the best of conquerors, the king is the root of virtue and fame unto the subjects; he should therefore be always protected by them. O ranger of night, proud kings of cruel temperament, acting against the subjects can never administer their kingdoms. So do the ministers of cruel counsel meet with their end like unto a chariot driven into a wild track by an unskilled charioteer. Many a pious person, on this earth, ever engaged in the performance of religious services, have, for the folly of other persons, met with destruction along with their relatives. Verily the subjects, O Ravana, can never expect to prosper under the regime of hot-natured sovereigns acting against their subjects like unto deer under the protection of a jackal. All the Rakshasas shall surely die, O Ravana whose lord art thou, foolish, cruel and under the control of thy passions. I shall not be the least sorry if I do meet with a sudden accident--what I do deplore most is that thou shalt meet in no time with destruction along with thy soldiery. Compassing my end Rama shall enterminate thee in no time--and blessed I shall be being killed by an enemy in the conflict. Surely dost thou know that no sooner shall I see Rama I shall be done away with; thou shalt carrying away Sita meet with thy end along with thy kinsmen. And if dost thou bring Sita with me from the asylum, none shall be saved,--me, thyself, the city of Lanka, and the Rakshasas. Thou dost not relish my words O ranger of the night though prevented by me, who wishes thee welfare; those men who range on the verge of death, well-nigh finishing the term of their existence do not receive with good grace the counsels of friends.

SECTION XLII.

Speaking these harsh words unto Ravana, Maricha being afraid of him said, "We shall both go. Surely shall I be deprived of my life by him (Rama) taking up his scimitar and having a bow and arrows in his hands, if I go before him again. Meeting with his prowess thou shalt never return with thy life; he is like the noose of Death unto thee though thou hadst baffled its power. Thou art vicious-souled, what can I do for thee? Be thou crowned with success O ranger of the night, I shall go." The Lord of Rakshasas being pleased with Marietta's words embraced him warmly and said, "This is worthy of thy heroism that thou hast addressed thyself to act after my desire. Thou wert another Rakshasa before and hast now become true Maricha. Do thou now with me ascend this chariot coursing in the air, crested with jewels and driven by asses having faces of a demon. Enchanting Vaidehi thou shalt wend thy way and away shall I carry the daughter of the king of Mithila by force (when there shall be neither Rama nor Lakshmana by her.)" Thereupon Taraka's son assented to Ravana's words, and both of them ascending the chariot like unto a heavenly car set out for the hermitage. And beholding diverse towns, forests, mountains, rivers, kingdoms and cities they reached the forest of Dandaka and the asylum of Rama. And descending now from the golden car the lord of Rakshasas together with Maricha beheld Rama's asylum. Taking him (Maricha) by the hand Ravana spake saying "There stands the asylum of Rama surrounded by palm trees. Do thou do that for which we have come here." Hearing the words of Ravana, the Rakshasa Maricha assuming the wonderful shape of a (golden) deer began to range at large before Rama's hermitage. The points of its horns were like unto (two) excellent jewels, its countenance was diversified with white and black colour, its face was like a red lotus, its ears were like unto two blue lotuses, its neck was little raised, its belly was like a saphire, its sides were like unto Madhuka flowers, its color was like that of a filament of a lotus, its hoops were like unto _Baidurjas_ (a gem of a dark color); of lean thighs; of firm joints; its tail having the diversified color of a rainbow was upraised. It was of a pleasant and cool hue and crested with various jewels.

And in no time the Rakshasa assumed the shape of a beautiful deer. To tempt Vaidehi that ranger of the night, assuming a beautiful countenance painted with diverse metals, illumining the beautiful forest and Rama's asylum with its beauty, and ranging at large on the green field and living on grass, began to proceed. That one of lively presence having its body painted with hundreds of silver drops and living on twigs of trees began to range in the forest. Sometimes walking into the plantain house, sometimes walking around the forest of _Karnika_, sometimes coming within the compass of Sita's vision, that best of deer having its back painted with gold began to range slowly around the hermitage. It began to walk at pleasure near Rama's asylum. Sometimes going, sometimes stopping, at one time running very swiftly and receding the next moment, that best of deer began to range at large. Sometimes playing around, sometimes lying on earth and sometimes following the deer-herd having come within the threshhold of the asylum and then followed again by them that Rakshasa assuming the form of a deer came back to see Sita. He then began to range at large in the beautiful forest (extending far and wide). Seeing him other forest-deer came (by him) and smelling him fled away into different quarters. That Rakshasa, though expert in killing deer, did not eat them up, though touching, inorder to hide his real self. In the meantime Vaidehi, of auspicious looks whose eyes inebriate like wine, being engaged in plucking flowers, was going sometimes to the _Karnika_ grove and sometimes to the mangoe grove. That best of women, ever inured to living in the forest and possessed of a graceful countenance, walking and plucking flowers, saw that jewelled deer, having its body deversified with pearls and diamonds. It had beautiful teeth and lips and had its down resembling silver. She began to behold with affection and with her eyes expanded with surprise. That illusive deer seeing Rama's wife began to move around as if lighting up that forest (with the fire of its beauty). Beholding that deer ornamented with diverse jewels, and the like of which she had never seen before, the daughter of Janaka was struck With immense wonder.

SECTION XLIII.