Part 2

"And Pulastya’s son—that prime of ascetics—Viçravā—in a short time was engaged in asceticism like his father. And he was truthful, and of excellent character and controlled senses; was ever engaged in the study of the Vedas; and was of a sanctified spirit; and he was not addicted to any of the pleasures of life, and was always studious of religion. Learning of his ways, that mighty ascetic, Bharadwāja, gave unto Viçravā for his wife, his own daughter, Devavarnini. And having religiously wed Bharadwāja’s daughter, that foremost of ascetics, Viçravā, conceiving the highest delight, began to reflect on the welfare of his offspring with an intelligence concentrated on them. And on her that one cognizant of righteousness begot a child, exceedingly wonderful, endowed with energy, and adorned with all Brahmā⁸ qualities. On his having been born, his grand-father was rejoiced, and, marking the profitable intelligence (of the boy, he thought that) he would be the lord of riches. And well-pleased, (Pulastya) in company with the Devarshis (thought),—’Inasmuch as this is Viçravā’s offspring, and as he resembles Viçravā himself, so he should be known by the name of Vaiçravana. And then the exceedingly energetic Vaiçravana, repairing to the wood of asceticism, increased (in power) like unto a fire fed by sacrificial oblations. And as he was staying in the hermitage, that high-souled one thought,—’I shall practise prime righteousness: verily virtue is the supreme way.’ And for a thousand years, he, having his senses controlled, practised rigid austerities in that mighty forest, observing (all the while) the most rigorous restrictions. And on a thousand years having been numbered, he by turns observed the rules relative to each term; (at first) living on water, (then) on air, and (last) going absolutely without any fare. Thus passed away a thousand years like one. And then the highly energetic Brahmā along with Indra and the celestials, coming to that asylum, addressed (Vaiçravana), saying,—’O child, I am well-pleased with thee for this act of thine, O thou of excellent vows. Do thou, good betide thee, ask for the boon (that thou wouldst have), for, O magnanimous one, thou art worthy of a boon. 9 Then Vaiçravana said unto the great-father, who was present,—’O reverend one, I crave for the power of maintaining and protecting people.’ Thereat, Brahmā along with the deities gladly said in a gratified spirit,—’Very well! I am about to create the fourth of the Protectors of creatures—Yama, Indra and Varuna,—the position which is sought for by thee. Do thou, O thou cognizant of righteousness, attain the same; do thou receive the position of the lord of riches. Thou shalt be the fourth among Sakra, the lord of waters, etc. And do thou take for thy vehicle this car, named Pushpaka, resembling the Sun himself, and thus raise thyself to an equality with the celestials. Good betide thee! We shall (now) go whither we had come, having, my child, done my duty and bestowed on thee the couple of boons.’ Having said this, Brahmā along with the celestials went to his own quarters. On the deities with Brahmā at their head, having departed for the heavenly regions, the self-possessed lord of wealth of subdued senses with joined hands spoke unto his sire, saying,—’O reverend one, I have received the wished-for boon from the great-father, but the exalted lord of creatures hath not fixed any abode for me. Therefore, O lord, do thou seek out some dwelling for me, where no creature whatever can come by misfortune.’ Thus accosted by his son, that best of ascetics, Viçravā, spoke, O righteous one,—’Listen! O excellent one. On the shore of the Southern sea there is a mount named Trikuta. On its brow is a beautiful and broad city built by Viçwakarmā, named Lankā, resembling the city itself of Indra the great, designed for the abode of Rākshasas,—like unto the Amaravati of Indra. There in Lankā, do thou, forsooth, reside. That romantic city is surrounded with a golden wall and a moat, and is furnished with engines and weapons; and hath gateways of gold and lapises. Formerly she was renounced by the Rākshasas afflicted with the fear of Vishnu; and was empty of swarms of Rakshas, who had gone to the nethermost regions. Now Lankā is vacant,—and there is no one that lords it over her. Do thou, my child, for abode, at thine ease repair thither. Thy stay there shall meet with no rub, and no manner of disturbance shall occur there.’ Hearing the righteous speech of his sire, that virtuous-souled one along with thousands of delighted and joyous Rākshasas, began to reside in Lankā stationed on the top of the mount. In a short time (Lankā), through his sway, abounded (in wealth). And that foremost of Nairitas, the righteous son of Viçravā, well-pleased, abode in Lankā having the Ocean for her entrenchment. At times the righteous-souled lord of riches, mounted on Pushpaka, in humble guise visited his father and mother. And hymned by hosts of deities and Gandharvas, having his mansion graced with the dancing of Apsarās, and floating on rays like the sun himself, that ruler of riches went to his sire."

⁸ Such as self-control, asceticism, purity, etc.

SECTION IV.

Hearing the words uttered by Agastya, Rāma wondered as to how formerly Rākshasas were generated in Lankā. And then shaking his head, he, struck with wonder, momentarily eying Agastya, addressed Agastya resembling fire, saying,—"O worshipful one, hearing thy words that formerly Lankā had been in the possession of the flesh-eaters, I have been seized with great amazement. We had heard that the Rākshasas had sprung in the race of Pulastya. But now thou hast said that they owe their origin to a different source. But were they more powerful than Rāvana and Kumbhakarna and Prahasta and Vikata and the sons of Rāvana? Who was their progenitor? And what was the name of that one of terrific strength? And through what transgression were they driven out by Vishnu? All this, O sinless one, do thou tell me in detail, and do thou dispell my curiosity even as the sun dispells darkness."

Hearing Rāghava’s words, fair and fraught with polished phrase and period, Agastya, struck with surprise, said unto Rāghava,—"The lord of creatures sprung from water, first created water. And the lotus-born one generated creatures for protecting that element. And thereupon those creatures humbly presented themselves before the creator, saying,—’What shall we do? We are sore tried by hunger and thirst.’ The lord of creatures, laughing, addressed them, saying,—’Ye men, do ye carefully guard this (water).’ Thereat some said ’Rakshāma,’⁹ and others ’Yakshāma.’¹⁰ Thus accosted by those afflicted with hunger and thirst, the creator said,—’Those among you who have said ’Rakshāma,’ shall be Rākshasas; and those among you who have said ‘Yakshāma,’ shall be Yakshas. And there sprang the brothers—repressors of foes—Heti and Praheti—lords of Rākshasas, resembling Madhu Kaitava himself. Praheti, who was righteous, went to the wood of asceticism. And Heti exerted himself to the utmost to get himself wived. And that magnanimous one of immeasurable soul married the exceedingly terrific sister of Kāla, named Bhaya.¹¹ And on her Heti—foremost of Rākshasas and best of those having sons—begat a son, known as Vidyutkeça. And Heti’s son, the exceedingly energetic Vidyutkeça, possessed of the splendour of the sun, grew up even like a lotus in water. And when that night-ranger arrived at proper youth, his sire turned his attention towards his marriage. And that best of Rākshasas—Heti—in the interests of his son asked for the hand of Sandhyā’s daughter, like unto Sandhyā¹² herself in potency. Sandhyā, reflecting that she needs must have to be given away by her, bestowed her on Vidyutkeça, O Rāghava. Having obtained Sandhyā’s daughter, the night-ranger, Vidyutkeça, sports with her even as Maghavān doth with the daughter of Pulomā. And it came to pass that after a length of time, O Rāma, Sāla Katankatā was filled with child by Vidyutkeça, as the clouds are furnished with water by the Ocean. And then repairing to Mandara, the Rākshasi brought forth her child, having the splendour of rain-charged clouds; even as Gangā had delivered herself of the child begotten by Fire.¹³ And having delivered herself of her offspring, she again became bent on disporting with Vidyutkeça. And then forsaking her son, she began to sport with her husband; and the child having sounds resembling the rumbling of clouds, was renounced (by his mother). And forsaken by them both, the infant furnished with the brightness of the autumnal sun, entering his clenched fist into his mouth, began to cry slowly. And it so fell that, journeying with Pārvati, Siva, riding his bull through the aerial regions, heard the sounds of weeping. And along with Umā, he saw the Rākshasa’s son, as he was crying. And sent by Pārvati, whose heart was moved by compassion, Bhava—destroyer of Tripurā—made that Rākshasa’s offspring attain the age of his mother, and conferred on him immortality. And for compassing Pārvati’s pleasure, Mahādeva, indestructible and undeteriorating, granted (the Rākshasa) the power of ranging the air. And, O son of the king, Umā also bestowed a boon: ’Henceforth the Rākshasis shall conceive in a day, bring forth (child) in a day, and the child shall in a day be furnished with the age of its mother.’ And then the great and magnanimous Sukeça, puffed up with the receipt of the boons, having obtained auspiciousness at the hands of the lord, Hara, began to range everywhere, even as Purandara did on having obtained heaven."

⁹ _i.e._ _We shall protect._

¹⁰ _We shall worship._

¹¹ _Fear._

¹² The evening Twilight, spouse of the Sun.

¹³ Maheçwara.

SECTION V.

"Seeing Sukeça righteous and furnished with the boon, a virtuous Gandharva, named Grāmani, of the effulgence of fire, who had a daughter, called Devavati, like unto a second Sri herself, famed over the three worlds, and endowed with beauty and youth,—bestowed her on Sukega as if he had bestowed the goddess of fortune of the Rakshas. And like an indigent person on obtaining wealth, Devavati, on obtaining her beloved husband, affluent in consequence of having received the boon, was (greatly) delighted. And in her company, that night-ranger appeared graceful, even as a mighly elephant sprung from Anjana¹⁴ doth in the company of a she-elephant. In good time Sukeça, O Rāghava, begot (on her) three sons, resembling the three Fires, And that lord of Rākshasas begot (on her) three sons, resembling his three eyes—the Rākshasas Malyavān, Sumāli and that foremost of the strong—Māli; all resembling the three worlds possessing themselves in calmness; like unto the three Fires established; fierce like unto the three vinntras,—dreadful like three diseases springing respectively from morbid Air, Bile and Phlegm.¹⁵ And the sons of Sukeça, having the energy of the three Fires, grew up like a disease which hath been disregarded. And learning that their father had received a boon by virtue of his power proceeding from asceticism, the brothers, firmly resolved, went to Meru for practising penances. And adopting rigid restrictions, the Rākshasas, O best of kings, entered upon austerities, terrible, and capable of arousing the fear of all beings. And practising penances rare on earth with truth and candour and self-control, they afflicted the three worlds with gods, Asuras and human beings. Then that lord—the four-faced one—stationed on a superb car, addressed Sukeça’s sons, saying,—’I am for conferring boons (on you).’ Knowing that Brahmā surrounded by Indra and the other celestials was ready to bestow boons, they, with joined hands, said, trembling like trees, ‘O god that hast been adored through asceticism, if thou dost intend to confer on us a boon, let us be invincible, capable of slaying foes, immortal, lordly, and ever devoted to each other.’ Thereat, saying ‘So be it,’ unto the sons of Sukeça, the lord Brahmā, (ever) cherishing Brāhmanas with affection, went to the Brahmā regions. O Rāma, having obtained the boons, those night-rangers, rendered intrepid in consequence of having the boon conferred on them, began to disturb celestials and Asuras. And like unto men abiding in hell, the celestials, Charanas and hosts of sages, being harassed (by Rakshasas), did not find any deliverer. And then, O foremost of the Raghus, the Rakshasas, assembled together, joyfully said unto the undeteriorating Viçwakarmā—prince of artists,—‘Thou by thy own energy art the architect of the great gods, endowed with energy and prowess and strength. Do thou, O magnanimous one, construct a fabric for us after our heart hard by Himavān, or Meru, or Mandara. And do thou erect a magnificent mansion for us resembling the mansion itself of Maheçwara.’ Thereat Viçwakarmā—the mighty-arm of the Rakshasas—spoke of a building like the Amarāvati of Sakra, ‘On the shore of the Southern sea is a mountain named Trikuta. A second also is there called Suvela, ye lords of Rākshasas. On the midmost peak of that mountain resembling clouds, inaccessible even to the fowls of the air, all the four quarters have been hewn with bones.¹⁶ If I am desired by you, I can construct the city of Lankā (there), having an area of thirty Yojanas, and measuring an hundred in length; surrounded with a golden wall and furnished with golden gateways. In her do ye dwell, ye irrepressible ones, ye foremost of Rākshasas; even as do the celestials with Indra, approaching Amarāvati, And occupying the citadel of Lankā, backed by innumerable Rākshasas, ye will be invincible to foes and capable of destroying them.’ Hearing Viçwakarmā’s speech, those foremost of Rakshasas, accompanied by thousands of followers, went to the palace and set up in the same, having a strong wall and a moat, abounding in hundreds of golden edifices. And obtaining Lankā, the night-rangers, exceedingly delighted, began to dwell therein. At this time, O Rāghava, there lived at her pleasure a Gandharvi, named Narmadā. O son of Raghu, she had three daughters, resembling Sri, Hri, and Kirti in splendour. And albeit no Rākshasi herself, she, beginning with the eldest, gladly married to the Rākshasas her daughters having faces resembling the full moon. And under the influence of the star, Bhagadaivata, those three exalted daughters of a Gandharvi were respectively conferred by their mother on the three several Rākshasas of eminence. And having wedded, O Rāma, Sukeça’s sons began to sport with their wives, like celestials sporting with Apsarās. Malyavān’s beautiful spouse was named Sundari. On her he begot, do thou understand, whom;—Vajramusthi, and Virupāksha, and the Rākshasa—Burmukha,—and Suptaghna, and Yajnakopa, and Matta and Unmatta; and, O Rāma, there was also born a lovely daughter of Sundari, Analā. And Sumāli’s wife, of face like the full Moon, named Ketumati, was dearer to him than his life itself. O mighty king, do thou, gradually, know the offspring that were begot by Sumāli on Ketumati,—Prahasta, and Kampana, and Vikata, and Kālikāmukha, and Dhumrāksha, and Danda, and the redoubtable Supārcwa, and Sanhrādi, and Praghasa, and the Rākshasa, Bhāsakarna, and Rākā, and Pashpotkatā, and Kaikasi of luminous smiles, and Kumbhinasi—these are known as the offspring of Sumāli. Māli had for wife a graceful Gandharvi, having eyes resembling lotus-petals, of a lovely look, and like unto the most magnificent Yakshi of them all. Do thou, O master, listen to me as I mention to thee, O Rāghava, the offspring that Sumāli’s younger brother begat on her,—Anala, and Nila, and Sampāti. These night-rangers—sons unto Māli—were the courtiers of Bibhisana. And those three foremost of Rākshasas, accompanied by hundreds of sons—night-rangers all—elated on account of their measureless prowess, began to worry the sages and serpents and Yakshas, and celestials with Indra (at their head). And incapable of being confronted (in battle), these resembling Death himself in energy,—wondrous elated in consequence of the boon having been conferred on them, ranging the world like unto the Wind, were ever engaged in disturbing the sacrifices (of the sages)."

¹⁴ The designation of an elephant.

¹⁵ The entire edifice of Hindu Pathology is based on the three-fold division of the morbid humours into Air, Bile and Phlegm. This division, albeit it may appear crude and unscientific to Europeans, taken all, in all, wonderfully answers its purpose. The tact displayed by Hindu physicians in diagnosing diseases on this method is wonderful. From feeling the Pulse alone, a Hindu physician, getting at the predominance of one or more morbid humours of the system, can accurately ascertain a patient’s health. The infallibility with which predictions of death are generally made, attests the scientific soundness of the division in question, and renders superfluous any elaborate argument in its defense.—T.

¹⁶ Tanka—may also mean a hatchet or a sword.—T,

SECTION VI.

"Thus afflicted, the deities, sages, and ascetics, wrought up with fear, sought the protection of that god of gods—Maheçwara—creator and destroyer of the cosmos,—unborn, of an unmanifest form, the stay of all creatures, worthy of being adored,—and the supreme preceptor (of all). And coming to that enemy of Kāma¹⁷ and foe of Tripurā—the three-eyed (Deity), the gods, with their voices faltering through fear, represented with joined hands,—’O reverend one, the creatures of the lord of creatures are being (sorely) troubled by the sons of Sukeça, given to harassing their foes,—swollen with insolence on account of the boon conferred on them by the great-father, Our asylums,—constituting our refuges,—have been divested of their power of granting shelter; and driving off the deities from the etherial regions, they are sporting there like the immortals. ’I am Vishnu!’ ’I am Rudra!’ ’I am the king of the celestials!’ ’I am Yama!’ ’I am Varuna!’ ’I am the Moon!’ ’I am the Sun!’—flattering themselves in this fashion, Māli and Sumāli and the Rākshasa—Malyavān—as well as those going before them, are annoying (the gods), breathing exhilaration of martial spirits. Therefore, god, it behoveth thee to liberate us from fear, who have been greatly tormented by it. Do thou, assuming thy terrific form, slay the thorns of the celestials." Thus addressed by the immortals in a body, that lord, Kaparddi of red-blue hue, reflecting that it would be wrong for him to destroy Sukeça (with his own hands), spoke unto the gods:—"I shall not slay them, ye gods; they are incapable of being slain by me. But I shall unfold unto you the way in which they will be destroyed. Do ye, ye Maharshis, in the heat of this affair, seek the shelter of Vishnu. That lord will slay them." Thereat, saluting Maheçwara with the sounds of _Jaya_, (the celestials) afflicted with the fear of the night-rangers, presented themselves before Vishnu. And bowing down unto the god holding the conch, discus and mace, and paying him high homage, they, greatly flurried, addressed him about the sons of Sukeça, saying,—"O god, by virtue of the boon (that hath been bestowed on them), resembling the three fires, Sukeça’s three sons, assailing us, have deprived us of our abode. There is a city named Lankā, stationed on the top of Trikuta, (extremely) difficult of entrance. Taking up their station at that place, the night-rangers in a body pursue us. Do thou, O slayer of Madhu, destroy them for our welfare. We have sought thy shelter. Become our refuge, O foremost of celestials. Do thou dedicate to Yama the lotuses of their faces, severed (in pieces) with thy discus. Save thee, we have none who can, while tormented with fright, inspire us with courage. Slay in encounter the elated Rākshasas along with their adherents; and even as the sun drieth up dew, do thou dispell this fear of ours." Thus accosted by the deities, that god of gods—Janārddana—who bringeth fear unto foes—cheering up the celestials, said unto them,—"I know the Rākshasa, Sukeça, as flushed with the boon bestowed by Içāna. And I also know his sons, of whom Malyavān is the eldest. Those worst of Rākshasas that have over-riden your dignity will I, wrought up with wrath, slay (in battle); therefore, ye gods, be of good cheer." Thus addressed by the mighty Vishnu, the gods, highly rejoiced, went to their respective quarters, extolling Janārdana.