Part 19

And that tiger-like Rakshasa possessed of prowess, (still) under the influence of slumber, strode along the picturesque highway. And that exceedingly unconquerable one, surrounded by thousands of Rakshasas, went on, showered with blossoms from the houses (standing by). And then he saw the grand and graceful residence of the lord of the Rakshasas, having golden networks and sun-bright to behold. And entering the mansion of the Rakshasa sovereign, like the sun entering into a mass of clouds, he saw his elder brother seated at a distance; even as Sakra sees the Self-sprung seated. And Kumbhakarna surrounded by numbers of Rakshasas, entered his brother's abode, making the very earth tremble with his tread. And arriving at the abode and passing the entrance, he saw his superior anxiously seated on the car, Pusphaka. Seeing Kumbhakarna come, the Ten-necked one, exceedingly rejoiced, raised him up and drew him near himself. And then the exceedingly mighty Kumbhakarna saluted the feet of his brother and said,--"What dost thou say?" Thereat, delighted, Ravana, springing up, again embraced (his brother). And embraced (by his brother), and duly greeted by him, that brother (of Ravana)--Kumbhakarna seated himself on a shining and superb seat. And seating himself on that seat, the wondrous powerful Kumbhakarna, with his eyes reddened in wrath, addressed Ravana, saying,--"O king, why, honoring me, hast thou awaked me? Tell me, whence springeth thy fear? And who shall be a ghost?"[205] Thereat, Ravana, waxing wroth, and with his eyes rolling in rage, said unto Kumbhakarna, seated,--"O highly powerful one, thou hast slept away a long space of time. And having been asleep, thou dost not know the great fear of mine springing from Rama. This graceful son unto Dacaratha possessed of strength, along with Sugriva, having crossed the ocean, is destroying our race. Alack! see in own Lanka, woods and forests have been flooded with an ocean of monkeys coming without any ado by the bridge (which they have constructed). Those Rakshasas that were prime, have been slain in battle by the monkeys; but I find no destruction of the monkeys in fight. Nay, the monkeys have never been before even vanquished (by the Rakshasas) in battle. And therefore hath this fear sprung up (in my heart). Save me from this, O exceedingly powerful one. Do thou now destroy these. It is for this that I have roused thee. Do thou, favoring me, whose exchequer is empty, save this city of Lanka, having only young folks and the aged left. And, O long-armed one, do thou perform thy dearest acts in behalf of thy brother. And, O subduer of enemies, I had never before said so unto my brother. In thee is my affection and great is the probability of thy succeeding. In the wars of the celestials and Asuras, O foremost of Rakshasas, countless were the celestials that thou as an antagonist hadst beaten. Therefore, O thou of dreadful strength, summon thy entire energy. Him find I not among all beings, who is thy peer in prowess. And, O lover of battle! O dear unto friends, as thou likest, do this beloved good office, this prime benefit, unto me. By thy own energy, smite the hostile hosts, even as a mighty and strong wind (scattereth away) autumnal clouds.

[205] _Having been slain by me._

SECTION LXIII.

Hearing the lament of the king of Rakshasas, Kumbhakarna, laughing, said,--"That evil which on the occasion of the conclave we had seen, hath befallen thee, who hast passed by what was fraught with thy good. Even as a sinner reapeth perdition, verily hath the fruit of thine unrighteous act found thee. At first, O mighty king, thou didst not ponder over this course of conduct; nor, from pride of prowess, didst thou at all take note of the evil thereof. He that doeth last what should be done first, and first what should be done last, is ignorant of what is prudence and what not. Acts not performed in harmony with season and place, like unto acts performed counter to season and place, are the occasions of misery, and resemble clarified butter poured into fire that hath not been sanctified. He stayeth well in the path that, in consultation with his counsellors, ascertained the five ways touching the three kinds of action.[206] The king that aided by his own intelligence as well as his counsellors acteth after reflection in consonance with the science of polity, that distinguished his friends (from his foes), and, lord of the Rakshasas, that seasonably[207] pursueth righteousness, or profit, or desire,--or any two, or all these combined,--truly hath understanding.[208] But the king or the heir-apparent, that, having heard what is prime among the three, doth not understand, hath spent his time in vain on his erudition. He that, controlling his own self, consulteth with his counsellors seasonably touching gift, forbearance, difference and prowess, as well as virtue, profit and desire,--doth not in this world come by calamity. Perceiving the fair fruit (of a line of action) accruing to him here, a king should act in consultation with counsellors endowed with intelligence and versed in the import of things. Not understanding the sense of the scriptures, persons possessed of beastly intelligence,--entering into the heart of their counsellors,--are inspired with a desire of speaking out of sheer volubility.[209] Albeit uttered needfully, the speech of those that are ignorant of learning and the knowledge of the sense of things,--and who are intent upon attaining abounding affluence,--should not be acted upon. And those--spoilers of business--who from recklessness talk of pernicious as if profitable,--should certainly be rejected as counsellors. Some counsellors--destroyers of their masters--joining intelligent enemies (of their lords), act in a way opposed to their interests in this world. Their lords, at the hour of consultation, by their behaviour should know these counsellors--enemies in the guise of friends--who have been won over (by the opposite party). Even as the fowls of the air enter the hole in the Krauncha,[210] enemies find an easy entrance into the shortcomings of him that is fickle[211] and that rusheth into act without heed. He that disregarding his foe, omitteth to guard himself, cometh by disasters and loseth his place. Even what had been advanced by thy beloved[212] and my younger brother, is fraught with our welfare. Do thou now what thou wishest". Hearing Kumbhakarna's words, the Ten-necked one knit up his brows, and, wrought up with wrath, said unto him,--"I am worthy of being honored by thee, like thy superior. What needs this verbal travail? Do thou what is fit. Vain is the mention now of what I did either through stupor or delusion or pride of prowess. Now bethink thee of what is proper. Do thou through thy prowess assuage the sorrow of mine springing from my impolitic conduct, if thou cherishest any feeling for me, if thy strength stayeth, and if thou deemest this business of mine as by far more momentous unto thee. He is a friend that succoureth one fallen in distress and is undergoing affliction; and he acts friendly that helpeth a person lapsing from the path of morality". As he was speaking thus in words sedate yet severe, Kumbhakarna, concluding that Ravana was delighted, made his remarks mildly. And seeing his brother extremely sorry, Kumbhakarna, pacifying him, gently said,--"O king, intently hear my words, O repressor of foes! O lord of Rakshasas, banish this sorrow, and casting away thy wrath, return thou to nature. And, O king, so long as I live, thou must not suffer thy heart to fare thus. Him will I slay for whom thou grievest. But whatever condition thou mayst be in, I must tell what is for thy welfare; and therefore from sentiment of friendship as well as from fraternal affection I have spoken thus unto thee, O king. And what a friend from affection should do at a time like this, I shall do the same. See the havock I spread among the foes in fight. And, O long-armed one, behold, on Rama having been slain by me on the edge of battle along with his brother, the monkey-army in headlong flight. And to-day seeing Rama's head brought by me from the field, be thou, O long-armed one, happy; and let Sita be overwhelmed with woe. And let those Rakshasas in Lanka who have had their kindred slain (in battle), see that dear sight--Rama slain (in fight). And to-day shall I slaying the enemies in battle, wipe the tears of those who mourn their friends slain and are overwhelmed with grief. To-day behold the lord of monkeys--Sugriva--resembling a mountain or a mass of clouds lighted up by (the living) sun,--lying stretched on the field. But why, O sinless one, albeit comforted by these Rakshasas eager for slaying Dacaratha's son, as well as by me,--dost thou persist in thy sorrow? Raghava forsooth shall slay thee after slaying me. But, O lord of Rakshasas, I cannot come by grief[213] (at Raghava's hands). O repressor of foes, do thou now command me, O thou of unparalleled prowess, thou needst not thyself face the foe in fight. I shall abolish thy foes endowed with redoubted might. If even Sakra himself, and Yama, and the god of Fire, and the god of Wind, and Kuvera, and Varuna--shall range themselves against me, them shall I encounter in fight. Purandara himself is seized with fright at sight of me, having a body measuring a mountain,--equipped with sharpened spears,--furnished with sharp teeth,--and setting up shouts. And who wishing to save himself shall be able to stay before me as I casting away my weapons keep pounding my enemies with celerity? No need of the dart, or the mace, or the sword, or whetted arrows. I shall with my bare arms alone slay (Rama) along with the thunderer himself. If Raghava bear the impetus of my blows, then shall the vollies of my shafts drink his life-blood. Why, O king, while I remain, dost thou burn in anxiety? And I am ready to sally out for compassing the destruction of thine enemies. Cast off all terror of Rama. I shall slay in battle Raghava and Lakshmana and the exceedingly powerful Sugriva and the Raksha-destroying Hanuman, who made Lanka blaze. I shall eat up the monkeys present in the encounter. And signal is the celebrity that I shall confer on thee. And, O king, if thy fear springs from Indra or the Self-create, even the immortals shall measure their lengths on the earth when I am wrought with rage. And I shall subdue Yama himself and devour the God of Fire. And I shall bring down the very welkin garnished with stars. And I shall slay Satakratu and drink up the abode itself[214] of Varuna. And I shall crush the mountains and rive the earth. And to day let all creatures as they are being eaten up, witness the prowess of Kumbhakarna, after he hath slept for a long time. Even the celestial regions do not suffice for me as my fare. I go for securing felicity ushuring in pleasures plenteous flowing from the destruction of Dacaratha's son. And slaying Rama along with Lakshmana, I shall eat up all the foremost of monkey-bands. Make merry, my king; to-day drink Varuni. Enjoy pleasures, banishing sorrow. And to-day on my having despatched Rama to the mansion of Yama, Sita shall come under thy control for good".

[206] The five ways are (1) the means of commencing an act (2) person, thing and wealth, (3) division of season and place, (4) providing against mischance, (5) success. The three kinds of action are treaty, war, etc. All this is nebulous; and the commentator is sadly reticent over this extremely important passage.--T.

[207] Religion is to be sought in the morning, profit in the afternoon, and desire at night,--so the commentator.--T.

[208] One is at sea in the midst of these formless generalities. The tantalised intellect makes a desperate attempt to grasp the body of the shadow seeming substance, but the empty air mocks his pains. A translator, however, is fast bound to the oar and must pull on, will be, nil he.--T

[209] The sense is obscure, and the commentator does not help me.--T.

[210] The hole indented by Skanda the celestial generallissimo in the mountain named in the text.--T.

[211] _Chapala--fickle_. The commentator, however, reads between the lines. According to him the epithet means--_he that is pleased with speech immediately agreeable_. But the received sense answers.--T.

[212] Ravana's principal queen, Mandodari.

[213] _Santapam gachchheyam--come by grief_. According to the commentator _santapa_ means _fear_; and the sense is: _I entertain no fear (on account of Rama).--T._

[214] Ocean.

SECTION LXIV.

Hearing the speech of the huge-bodied, long-armed and mighty Kumbhakarna, Mahodara said,--"O Kumbhakarna, although sprung in a noble line, thou art wondrous haughty and of a vulgar form; and thou art not everywhere competent to discern thy course. It certainly cannot well be that the king cannot distinguish between proper and improper; but thou hast from thy youth upwards been insolent; and thy joy is in talking perenially. But the foremost of the Rakshasas is versed in place and increase and injury,--and knoweth the duties touching season and place,--and how to advance his own party and lower that of the foe. But what person ever acteth according to what is proposed feebly[215] by one having strength, yet of inferior intelligence, and who hath never respected the aged? And thou art not naturally competent to understand what thou thyself sayest touching the opposed virtue, profit and desire. Verily action is the spring of all agencies of happiness or misery; and it is only those that act either well or ill that reap the results of their acts. Virtue,[216] and interest[217] bring about emancipation as well as heaven and prosperity. But evil cometh from unrighteousness and harms spring therefrom.[218] People reap the fruit of their acts in this world or the next; but the fruit of desire is reaped readily. Therefore should a king set about attaining his desire. And this also had we advised thee with our soul. And what is the harm that one should display his prowess before a foe? Dost thou show the reasons for thy taking the field alone? But I shall point thee out what is improper and unreasonable in this (proposed) course. How shalt thou alone vanquish that Raghava who formerly routed in Janasthana innumerable Rakshasas possessed of exceeding strength? Dost thou not to-day in the palace behold those powerful Rakshasas that had been beaten in Janasthana,--cowed down in fear? Alas! thou wishest to awake Rama,--son unto Dacaratha--knowing full well that he resembles an enraged lion or a sleeping serpent. But whom doth it behove to confront him ever flaming in energy, difficult of being approached when enraged,--and unbearable even like Death himself? On approaching the foe, this whole host itself shall be imperilled; and therefore, my child, thy marching alone doth nowise recommend itself to me. Who is there that, albeit weak bent on renouncing his life, wisheth to bring under subjection a foe that is powerful,--as if he would act with reference to one that is inferior? O foremost of Rakshasas, why dost thou wish to fight with him whose peer there is none among men, and who is equal to Indra and Vivacwata himself?" Having said this unto Kumbhakarna wrought up with wrath, Mahodara addressed that destroyer of creatures--Ravana--in the midst of the Rakshasas,--"Having already obtained Vaidehi, why dost thou delay? If thou wishest it, Sita shall come under thy control. I have perceived a way as to how Sita may smile upon thee. Do thou listen; and should it please thee, act thou accordingly. Do thou proclaim it about that I and Dwijibha and Sanhradi, and Kumbhakarna and Vitardana--these five--are marching for compassing the destruction of Rama. And we, marching out, shall battle with Rama, putting forth our uttermost. And if we succeed in securing victory, no expedient need we resort to (or bringing Sita round). But if our foe live after fight and we also having fought the fight, then shall we do what I conceive in my mind. We shall come hither from the field, bathed in blood, and having our bodies cleft with arrows marked with the name of Rama. And we shall give out that both Rama and Lakshmana have been eaten up by us. And then we shall hold thy feet, saying,--'Do thou gratify us.' Then, king, do thou through Gajaskandha publish it all round that Rama hath been slain along with his brother and the army. And, O repressor of foes, (pretending to be) well pleased, do thou dispense--viands, and servants, and objects of enjoyments, and wealth unto thy retainers; and unto the many heroes and warriors distribute wreaths and attires and unguents. And do thou (simulating) delight, drink. And on this report--name that Rama hath been eaten up by the Rakshasas along with his friends,--having spread round and round and entering (the acoka wood), and soothing and pacifying Sita in solitude, allure her with corn and riches and gems. By this deceit, O king, working powerfully through Sita's sorrow, she, albeit unwilling, shall, having lost her lord, come under thy control. Losing her charming husband, she from despair and female frailty, shall come under thy sway. Having formerly been brought up in happiness, she, although worthy of felicity, (ultimately) had come by misfortune. And now finding happiness to be in thy custody, she shall unreservedly come over to thee. In my opinion this is the properest course to follow. As soon as thou seest Rama, evil shall befall thee. Remain here. Do not wish (to go to the field). By refraining from fight, thou shalt acquire great good. And, O lord of people, by conquering the foe without battle, thou without losing thy forces and putting thyself to peril, thou, O lord of earth, shalt attain fame and high religious merit, and prosperity and renown for ever and for ever.

[215] _Vaktum acakyam--incapable of saying_. But what sense can be attached to--"What man acteth according to what is _not_ advanced by one having strength......aged?" I therefore venture to render the passage--_feebly proposed--i.e. proposed with vascillation or half-heartedly.--T._

[216] The maxims enunciated by this counsellor are hardly all of a piece. The text may have been tampered with.--T.

[217] Artha means sacrifices, gifts, &c., which are capable of being performed with wealth. 'Sacrifice, gift, and asceticism purify the pious.' _The Lord's word.--T._

[218] _Dharma_, remarks Ramanuja, is here used for contemplation and recitation of scriptural formula performed without regard to happiness as the fruit of those actions. This is what hath been termed _nishkam dharma_--disinterested piety.--T.

SECTION LXV.