Part 7

"As the lord of Rākshasas was ranging the earth frightening everyone, Nārada—foremost of ascetics, came to that wood mounted on a cloud. And thereupon saluting him, the night-ranger Ten-necked one—enquired after his welfare as well as the occasion of his visit. And that Devarshi—the exceedingly energetic Nārada of immeasurable splendour, seated on the back of the cloud, addressed Rāvana, who was stationed in Pushpaka, saying,—’O lord of Rākshasas, O placid one, O son of Viçravā, stay. I am well pleased with thy prowess and fame. And even as Vishnu had pleased me by destroying the Daityas, thou pleased me by harassing the Gandharvas and serpents. I will tell thee something. If thou wouldst hear what I have to say then, O child, listen heedfully as I unfold it. Why, my child, dost thou slay these;⁵⁰ thou art incapable of being slain by even the celestials. All these (men) are subject to death, they are verily slain. The world of man is unworthy of being afflicted by thee who art incapable of being destroyed by Deities, Dānavas, Daityas, Yakshas, Gandharvas and Rakshas. Who should slay creatures, who are ever stupid in respect of their welfare, environed by mighty dangers, and encompassed by decrepitude and hundreds o£ ailments? What sensible person can set his heart on slaying human beings who are everywhere beset with a perrennial stream of evils. Do not thou enfeeble those beings who are already enfeebled and smitten by Divinity with hunger, thirst, old age etc. and who are overwhelmed with sorrow, and grief. O mighty-armed one, O lord of Rākshasas, behold man, albeit having their sense stupified, engaged in the pursuit of various interests, and themselves not understanding their own ways;⁵¹ some pass their time merrily with dancing and playing on musical instruments while others weep distressfully with tears streaming from their eyes down their cheeks. And down fallen on account of their attachment for their mothers and fathers and sons, and of their desires touching their wives and friends they set small store by labours having the hereafter as their object. What then is the use of afflicting a race that is brought down ever by its own infatuation. O placid one, this world is verily conquered by thee. These for certain will have to repair to the abode of Yama. Therefore, O Paulastya, O captor of hostile capitals, do thou put down Yama. On him being conquered, all will doubtless be conquered by thee.’ Thus addressed Lankā’s lord, flaming in native energy, addressed Nārada, laughing and saluting him, ’O thou that delightest in the sport of gods and Gandharvas, and that takest pleasure in warfare, I am ready to go to the nethermost regions for the purpose of conquest. And conquering the three worlds, and bringing under subjection serpents and celestials I shall for ambrosia churn the nether regions.’ Then the reverend sage Nārada spoke Unto the Ten-necked one,—’Who save thee can forsooth go on that journey? Verily, O irrepressible one, O destroyer of foes, the way leading to the city of the lord of the dead is difficult of access.’ Thereat laughing, the Ten-faced one said to the saint resembling a mass of white clouds, ’This is done. Therefore,⁵² O great Brahman, intent upon slaying the Vaivaçwata’s son, I will go by this way which leadeth to the king—the offspring of the sun. And, O master, from wrath I have vowed that I will, eager for encounter, O reverend one, conquer the four Lokapālas. Then here go I to the city of the lord of the Pitris; and I am determined to compass the death of him that visiteth creatures with smart.’ Having delivered himself thus and saluted the sage, he, entering the southern way with his councillors, proceeded along. And the exceedingly energetic Nārada—best of Brahmans—resembling a smokeless fire, remaining rapt for a while, began to reflect;—’How can (Rāvana) conquer Time who, when its life waneth, righteously visiteth with affliction the time, sphere with Indra, fraught with mobile and immobile. How can this lord of Rākshasas, of himself, go to him who, resembling another fire, beareth to the gifts and acts (of persons),—that high-souled one of whom attaining consciousness, people put forth their activity; and afflicted with the fear of whom these three worlds fall away? How can (Rāvana) subdue him who ordaineth things both great and small, who meteth rewards and punishments for good and bad acts, and who himself hath conquered the three worlds? Resorting⁵³ to what other means shall Rāvana secure (victory)? I am curious about it: To Yama’s abode shall I go for witnessing the encounter between Yama and the Rākshasa."

⁵⁰ _i.e._ human beings.

⁵¹ _Gati_—according to the commentator, means the time of employment and suffering.—I think the ordinary meaning answers, and give it accordingly.-T.

⁵² _i.e._ As thou hast commanded me.

⁵³ Explains the commentator: "Time hath every thing under its control. Like the all-enclosing space, time pervades all that is. This being so, resorting what transcending Time, shall Rāvana obtain victory over it."

SECTION XX.

"Having reflected thus, that foremost of Vipras endowed with fleet vigor, bent his steps towards the abode of Yama, for the purpose of relating to him all that had taken place. And there (he) saw that god—Yama—sitting in front of fire and offering into it the good and evil fruits of their actions.⁵⁴

"And seeing the Maharshi Nārada arrive there, Yama offering him _arghya_ according to the ordinance, addressed him saying, when he was seated at his ease: ’O Devarshi, is it well with thee? And doth virtue deteriorate.’⁵⁵ And, why, O thou honored of deities, and Gandharvas, dost thou come?’ Thereat the reverend sage, Nārada, said; Hearken. I shall tell (thee); and (after hearing me out) do thou what is fit. O king of the Pitris, here cometh the night-ranger named ten-necked, for bringing thee under his sway—thee who art incapable of being conquered. And, O master, for this reason it is that I have come hither hastily,—doubtful what shall befall thee who hast the rod for thy weapon. In the meanwhile they saw the Raksha’s car approach from afar, flaming and like unto the ray-furnished (one) risen. And dispelling the gloom of that region with the effulgence of Pushpaka, that exceedingly powerful (Rākshasa) came forward. And the mighty-armed ten-necked one all around saw creatures reaping the consequences of their fair and foul acts. And there he saw Yama’s soldiery along with Yama’s followers, fierce-forms, grim-visaged and terrific. And he saw corporeal beings undergoing torments and pain, and emitting loud cries and sharp shrieks; preyed on by worms and fell dogs: and uttering words capable of striking pain and terror into the heart (of the hearer): and people swimming in the Vaitaraini profusely running blood; and momentarily burning with hot sands; unrighteous wights pierced in a wood of _asipatra_, (plunged) in Raurava, in the river of borate of soda; and (cut) with razor-edges; asking for drinks; and afflicted with hunger and thirst; converted into corpses, lean, woe-begone, and pallid with hair flowing loosely; having dust and filth (on their bodies), and running about distressfully with dry forms;—on the way saw Rāvana by hundreds and by thousands. And Rāvana also saw some in front of houses engaged in merry-making with songs and strains of instruments,—as the fruit of their pious acts; and (saw) the giver of kine regailing themselves with milk; the dispenser of rice, feeding on the same, the bestower of abodes, enjoying mansions, as the fruit of their several acts; and persons living with damsels decked with gold and gems and jewels; and other pious folks, flaming in their native energy, all these saw Rāvana lord of Rākshasas. And by his might that mighty one delivered those that were being tormented by their wicked acts. And on being liberated by that Raksha—the ten-necked one, those creatures in a moment began to enjoy their release, that had come to them without thought or suspense. And on the dead being delivered by the magnanimous Rākshasa, the guards of the dead, getting enraged, rushed at the Rākshasa sovereign. And there arose a mighty tumult from all sides; from the heroic warriors of the king of righteousness rushing (all around.) And those heroes by hundreds and by thousands assailed (Pushpaka) with _prāças_, and bludgeons, and darts and maces, and spears and _tomaras_. And swiftly swarming like bees, they began to break the seats, blocks, daises and gateways (of the car.) And in that conflict Pushpaka presided over by divine energy, incapable of being destroyed by virtue of Brahmā power, being broken, resumed its former shape. Countless were the soldiers of that high-souled one consisting hundreds and thousands of heroic warriors, (ever) forward for fight. And according to the measure of their might his (Rāvana’s) councillors—great heroes all, as well as the ten-faced one himself with might and main, fought with trees and crags and hundreds of blocks of buildings. And those councillors of the lord of Rākshasas, assailed with every kind of weapons, with their persons bathed in blood, fought fiercely. And O large-armed one the exalted councillors of Yama and Rāvana sore assailed each other with arms. And leaving the councillors alone the highly powerful warriors of Yama rushed against Daçānana⁵⁶ with a shower of spears. And then pierced through and through by those weapons, with his person covered with blood, the Rākshasa king appeared like a flowering Kinçuka in Pushpaka.⁵⁷ And thereat that powerful one, by virtue of his mastery over weapons, began to hurl darts and maces, _prāças_ and spears and _tomaras_ and crags and trees. And that terrific shower of trees, rocks and arms, alighted on the army of Yama (fighting) on the earth. And snapping those weapons and resisting (those vollies of) arms, they smote at the Rākshasa fighting alone by hundreds and thousands. And encompassing him even as clouds encompass a mountain, they rendered (Rāvana) inert by means of _Bhindipālas_ and darts. And with his mail torn open, his anger raging fiercely, and covered with blood streaming over his person, he, forsaking his car, stood upon the ground. And then furnished with his bow and holding his shafts, (Rāvana) regaining his senses in a short time, increased in energy and stood in the field like the finisher. And now fixing the divine Pāçupata on his bow, and saying unto them, ’Slay! Slay!’ he drew that bow. And enraged, (Rāvana) resembling Rudra himself, in fight drawing his bow to his car, discharged that shaft even as Sankara had discharged at Tripura. And the appearance of the shaft was like an extinguishing fire in summer with smoke with flames, burning up a forest. And garlanded with glory that shaft followed by ghosts,⁵⁸ in that encounter; rushed on, burning to ashes the loose bushes and trees lying in its way. And burnt up by its energy, the most of Vaivaswata fell down in the field like unto banners of Mahendra. And thereat the Rākshasa of terrific prowess along with his councillors began to set up tremendous shouts; as if making the earth tremble."

⁵⁴ Ordaining happiness and misery to the lives of people according to their acts.—T.

⁵⁵ The original has: "Doth not virtue wane." This in English would imply the very reverse what Nārada intends to say. He says: "Doth religion deteriorate?"—_i.e._ "I hope, religion doth _not_ deteriorate." This is an idiom and natural usage accounts for it, although that usage must in the nature of things be based on a subtle ground of reason.—T.

⁵⁶ Rāvana.

⁵⁷ This simile is peculiarly appropriate and beautiful. Pushpaka, the name of Rāvana’s car, means composed of flowers; and this signification shining askance, as it were, over the direct sense of the sentence, heightens the delight the reader feels on imagining the principal figure. ’Rāvana seated in _Pushpaka_, covered with blood, looked like a blossoming Kinsuka.’—T.

⁵⁸ The instrument being Siva’s, it naturally was followed by ghosts, as his attendants.—T.

SECTION XXII.

"Hearing his mighty shouts, that lord Vaivaswata knew that his adversary had gained the day and that his own host had been destroyed. And knowing that his forces had been slain, he, with his eyes crimsoned with passion hastily spoke unto his charioteer, ’Bring thou my car.’ And thereat the charioteer brought the noble and mighty car and stood (there) and then that exceeding energetic one mounted the car. And in front (of his car) stood death, equipped with _praças_ and maces in his hands, who makes nothing of this entire triune world; incapable of deterioration. And beside (him) was the rod of Time in its native from—the divine instrument of Yama like unto a flaming fire on account of its own energy. And then on beholding Time, infuriated, tending to strike terror into all creatures, was agitated the triune universe, and trembling over took the denizens of heaven. And the charioteer urged on the steeds possessed of graceful splendour; and arrived where the lord of Rākshasas was posted. And in a moment those horses like unto thought (in celerity,) and resembling the steeds themselves of Hari, took Yama where the warfare had already begun. And seeing the frightful car in that aspect with Death present in it, the ministers of the Rākshasa monarch at once took to their heels. And in consequence of their being comparatively inferior in point of strength they were deprived of their senses, and afflicted with fear; and saying, ’Here we are not equal to fighting’ they went their way. But seeing that car capable of striking terror into folks, the Ten-necked did not experience any agitation, nor did fear enter his heart. And approaching Rāvana, Yama, enraged, discharged spears and _tomaras_, and began to pierce Rāvana’s marrow. But Rāvana, without at all feeling any smart, began to shower arrows on Vaivaswata’s vehicle, resembling a downpour caused by clouds. And again at his spacious breast, that Rākshasa who had undergone slender injury, could not resist, (Yama’s arms) with hundreds of mighty darts hurled. And in this way that destroyer of foes—Yama fought for seven nights with various arms; until at length his enemy was driven back and deprived of his senses. And then, O hero, there took place mighty onset between Yama and the Rākshasa both eager for victory and both never tiring of fight. And celestials and Gandharvas and Siddhas, and the supreme saints, placing Prajapati at their head, presented themselves at the fight. And the encounter that then took place between that foremost of of Rākshasas and the lord of the Dead was like the universal upheaval. And stretching his bow resembling in spleandour the thunderbolt of Indra, he discharged arrows covering up the sky. And he smote Death with four, the (Yama’s) charioteer with seven, and swiftly struck Yama in the marrow with hundreds and thousands of shafts. And then from forth Yama’s mouth there issued darted flames with his teeth mixed with smoke, the fire of his fury. And witnessing this wonder in the presence of the deities and Dānavas, both Death and Time were fired with wrath and were filled with delight. And the Death, growing still more wroth, addressed Vaivaswata saying;—’Let me go. I shall slay this sinful Rākshasa. Even this is my native might this Rākshasa will be no more. Hiranyakaçipu, the graceful Nemuchi, and Shamvara, Nishandi and Dhumaketu and Virochana’s offspring Vāli, and the Daitya Shamvu that mighty monarchs, Vritra and Bāna; and Kājarshis versed in all branches of learnings and Grandharvas, and mighty serpents, and sages, and Pannagas and Yakshas, and swarms of Apsarās and the Earth herself containing vasty oceans and mountains and rivers and trees, at the unrolling of a Yuga—all these, O mighty monarch have I brought to dissolution. All these and many more endowed with strength and incapable of being overcome, were at the very sight of me compassed with peril,—and what is this ranger of the night? Let me go. O thou cognizant of righteousness,—I shall slay this one. There is none that, albeit strong, can survive after having been seen by me. Verily this is not mine strength,—this might pertaineth to me by nature. O Time, if seen by me, he won’t live for a moment.’ Hearing these words of his, the puissant king of righteousness spake there unto death,—’Do thou stay. I myself shall slay him.’ Then with his eyes reddened that lord, Vaivaswata, wielded with his hand the infallible dart of time; while by him lay the redoubtable noose of time and the mace in its native shape resembling fire and the thunderbolt. He, who by his very sight draweth away the lives of creatures,—what should be said of its touching and being hurled at people? And touched by that powerful one, that mighty weapon, _engist_ with flames, attained access of energy, and seemed to consume the Rākshasa. And in the field of battle, every one afflicted with fear, ran away from it. And beholding Yama with his rod uplifted, the celestials were agitated. And on Yama being desirous of slaying Rāvana, the great-father manifesting himself spake unto Yama: ’O Vaivaswata, O mighty-armed one, O thou of immeasurable prowess, this certainly must not be; Thou shouldst not with thy rod slay the night-ranger; for, O foremost of celestials, I have conferred a boon on him; and thou shouldst not render false the words that I have uttered. Verily he, that, whether a god or a human being, shall falsify my words, shall render this triune universe false. There is no doubt about this. If this terrific weapon, capable of affrighting the three spheres, be discharged alike at friends and foes, it will destroy creatures. This rod of time, of immeasurable might and incapable of being resisted by creatures, was created by me as having the power of compassing the death of all beings. Therefore, O mild one, thou forsooth shouldst not bring it down on Rāvana’s head. If this alights on any one, he doth not live for a moment, Whether on this weapon allighting, the ten-necked does not die, or if he does do either way falsehood is the consequence, therefore do thou keep thy uplifted weapon off Lankā’s lord. If thou have any care for these worlds do thou establish my truth.’ Thus addressed, Yama then answered, ’I restrain this rod. Thou art our Lord. But as I can not slay this one who hath obtained a boon, what then shall I do now in the field? Therefore shall I disappear from the sight of this Raksha.’ Having said this, even there did he vanish with his car and horses. And having vanquished him and distinguished his name, he again ascended his Pushpaka and went out of the abode of Yama. And with a delighted heart Vaivaswata along with the deities headed by Brahmā—as well as that mighty ascetic-Nārada, went to the celestial regions."

SECTION XXIII.