The Rāmāyana, Volume 4. Uttara Kānda

Title: The Rāmāyana, Volume 4. Uttara Kānda

Creator: Valmiki

Translator: Manmatha Nath Dutt

Release date: June 27, 2020 [eBook #62496]

Language: English

Other information and formats: www.gutenberg.org/ebooks/62496

Credits: Produced by James Simmons

Transcriber's Note

This book was transcribed from two scans of the original found at the Internet Archive. Words in italics in this etext were italicized in the original book. I have corrected obvious misspellings but I've left variant spellings alone. Inconsistent spellings of names and incorrect punctuation have been fixed.

THE RĀMĀYANA. TRANSLATED INTO ENGLISH PROSE FROM THE ORIGINAL SANSKRIT OF VALMIKI. UTTARAKĀNDAM. EDITED AND PUBLISHED BY MANMATHA NATH DUTT, M.A.

CALCUTTA

1894

UTTARAKĀNDAM

SECTION I.

SECTION II.

SECTION III.

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SECTION CXXIV.

To

His Highness

SRI PATMANABHA DASA VYNCHI BALA SIR RAMA VARMA

KULASEKHARA KIRITAPATI MANNEY SULTAN

MAHARAJA RAJA RAMRAJA BAHABUR SHAMSHIR JUNG

KNIGHT GRAND COMMANDER OF MOST

EMINENT ORDER OF THE STAR OF INDIA.

Maharaja of Travancore

THIS WORK IS RESPECTFULLY INSCRIBED

BY

MANMATHA NATH DUTT.

In testimony of his veneration for His Highness and in

Grateful acknowledgement of the distinction conferred upon

Him while in His Highness' capital, and the great pecuniary

Help rendered by his Highness in publishing this work.

UTTARAKĀNDAM

SECTION I.

On the Rākshasas having been slain, all the ascetics, for the purpose of congratulating Rāghava, came to Rāma as he gained (back) his kingdom. Kauçika, and Yavakrita, and Gārgya, and Gālava, and Kanva—son unto Mādhālithi,—who dwelt in the east, (came thither); and the reverend Swastyāstreya, and Namuchi, and Pramuchi, and Agastya, and the worshipful Atri, and Sumukha, and Vimukha,—who dwelt in the south,—came in company with Agastya.1 And Nrishadgu, and Kahashi, and Dhaumya, and that mighty sage—Kauçeya—who abode in the western quarter, came there accompanied by their disciples. And Vasishtha and Kaçyapa and Atri and Viçwamitra with Gautama and Jamadagni and Bharadwaja and also the seven sages,2 who for aye resided in the northern quarter, (came there). And on arriving at the residence of Rāghava, those high-souled ones, resembling the fire in radiance, stopped at the gate, with the intention of communicating their arrival (to Rāma) through the warder. And that foremost of ascetics—the righteous Agastya—versed in various branches of learning

and cognizant of the Vedas along with their branches,—addressed the warder, saying,—"Do thou say unto Daçaratha's son that we—the sages—have come (here)." Then at the words of Agastya, the gate-keeper quick3 and swift presented himself with celerity before the high-souled Rāghava. And that one versed in polity and emotional expressions, of worthy ways, possessed of ability and endowed with patience, swiftly seeing Rāma resembling the full moon in brightness, communicated unto him the arrival of that supreme of saints—Agastya. Hearing of the arrival of the anchorets, possessed of the effulgence of the sun new-risen, he answered the warder, saying,—"Do thou usher them in, having regard to their comfort." And seeing the ascetics before him, Rāma with joined hands worshipped their feet with arghyas, and with regard consecrated a cow unto each, and saluting them with a collected mind, he ordered seats (for the saints). And having, according to their rank, seated themselves on gorgeous and superb seats of Kuça or

deer-skins embroidered with gold, those foremost of sages—those mighty saints, versed in the Vedas,—along with their disciples and leaders, having (previously) been asked as to their welfare, addressed Rāma, saying,—"O son of Raghu. O mighty-armed one, complete welfare is ours. By good luck it is that we see thee fortunate, with all thy foes finished. By good luck it is that, O king, Rāvana—destroyer of creatures—hath been slain by thee. Sure, O Rāma, it was no great matter for thee (to slay) Rāvana along with his sons and grandsons. Furnished with thy bow, thou canst, without doubt, destroy the three worlds themselves. By good fortune it is, O Rāma, that Rāvana along with his sons and grandsons hath been slain by thee. By good fortune it is that to-day we see thee victorious along with Sitā, and, O righteous-souled one, with thy brother, Lakshmana, (ever) compassing thy profit. (By good fortune it is) that, O king, to-day we behold (thee) in company with thy mothers and thy brothers. By good fortune it is that those night-rangers, Prahasta, and Vikata,

and Virupāksha, and Mahodara, and the unconquerable Akampana, have all been slain (by thee). By good fortune it is, O Rāma, that he than whose proportions there are no other's greater on earth,—even Kumbhakarna, was brought down (by thee). By good luck it is, O Rāma, that those highly powerful night-rangers. Triçiras and Atikāya and Devāntaka and Narāntaka, have been slain by thee. By good luck it is that thou hadst been encountered in a hand-to-hand combat with that foremost of Rākshasas, incapable of being slain by the celestials themselves; and achieved victory (ultimately). To defeat Rāvana in battle was (for thee) a small matter; but it is a piece of good fortune that Rāvana's son, who had confronted thee for combat, hath been slain (by thee) in battle. By good fortune it is that thou, O mighty-armed one, hadst been liberated from (the bonds of) that foe of the celestials whose course resembled that of Time4;—and that thou also hadst secured victory. Hearing of the destruction of Indrajit, we congratulate thee (on thy

success). He was incapable of being slain by all creatures, and in battle possessed mighty powers of illusion. Hearing that Indrajit slain, amazement hath seized us all. Having conferred on us this holy freedom from fear, O Kākutstha, O repressor of enemies, thou through good fortune, wilt grow in victory." Hearing the speech of the ascetics of sacred souls, Rāma, coming under the influence of a mighty wonder, said with joined hands,—"Ye worshipful ones, wherefore, passing by those exceedingly powerful ones Kumbhakarna and the night-ranger, Rāvana—do ye praise Rāvana's son? Wherefore, passing by Mahodara, and Prahasta, and the Rākshasa—Virupaksha—and Matta, and Unmatta, and the irrepressible Devāntaka and Narāntaka—redoubtable heroes all—do ye extoll Rāvana's son? And wherefore, passing by Atikāya and Triçiras and Dhumrāksha,—that night-ranger—all endowed with exceeding prowess,—do you extoll Rāvana's son? What was his prowess? And what his strength? And what his might? And by virtue of what cause did he surpass Rāvana? If I can well hear the

same, (do ye tell it me). I by no means command you. If the thing can bear disclosure, I would hear it. Pray, speak out. How was Sakra vanquished by him, and how also did he obtain the boon? And how was the son powerful,—and not his sire—Rāvana? How could that Rākshasa, surpassing his sire, conquer Sakra in mighty encounter, and how did he obtain the boon? O foremost of anchorets, do thou to-day unfold all this unto me, who ask (for the same)."

The name of Agastya had before been just specified among the incomers; but so it is in the text.—T.

Ursa Major, or the great bear, the seven stars of which are the souls of as many saints,—Marichi, Atrai, Angiras, Pulastya, Pulaha, Kratu and Vasistha.—T

Turnam—according to the commentator, is mental celerity, and drutam—physical. This distinction, however, is seldom, if ever, observed by Sanskrit authors.—T.

i.e. surpassing perception.—T.

SECTION II.

Hearing those words of his, the exceedingly energetic Kumbhayoni spoke as follows,—"Having regard to his (Indrajit's) energy and might, I shall relate unto thee the history of his race, in the light of which thou wilt perceive why Rāvana's son had been capable of slaying his enemies, but could not himself be slain by them. I shall, O Rāghava, describe unto thee Rāvana's race and birth, as well as the boon that had been conferred on him.

"Formerly in the Krita age, O Rāma, there was a Brahmarshi—lord (of creatures)—son unto Prajāpati, and like unto the very self of the great-father. His virtues, springing from righteousness and excellency of character, are past all delineation; I can only say that, forsooth, he went by the name of Prajāpati's son. Verily on account of his being the son of Prajāpati, he was the darling of the deities; as by virtue of his spotless perfections, that magnanimous one was loved of all creatures. And on a religious mission that foremost of ascetics, repairing to the asylum of Trinavindu at the side of the mighty mountain, Meru, took up his abode there. And with his senses centered on the study of the Vedas, that righteous-souled one, going to the hermitage, carried on austerities; but his religious rites were disturbed by certain girls. And daughters of sages and Pannagas and those of Rājarshis,—as well as those of Apsarās, sporting, arrived at that quarter. And on account of every season being genial at that spot and also of the loveliness of

the wood, the damsels, repairing to this place, ever disport there. And on account of the beauty of that region, those wenches, coming to where that twice-born one, Pulastya was, used to sing, to play on instruments, and to dance; and thus those blameless beauties disturbed the rites of that anchoret practising austerities. Thereat, the mighty ascetic, waxing wroth, said,—'She that comes within my kin, shall conceive.' Hearing the words of the high-souled one, (the damsels), afraid of a Brāhmana's curse, ceased to haunt that place. But Trinavindu's daughter had not heard anything of all this; and, going to the asylum, she ranged it fearlessly. And she did not see there any of her associates come to that spot. And at that time that exceedingly energetic and mighty sage, Prajāpati's son, with his soul sanctified through asceticism, was engaged in the study of the Veda. And, hearing the sounds of Vaidika recitation, and seeing that storehouse of asceticism, she had her body turned pale, and signs of pregnancy displayed themselves. And, seeing that

evil befall her, she was wrought up with anxiety; and, understanding matters, she said,—'What is this?' And, going to her father's hermitage, stayed there. And, seeing her in this condition, Trinavindu said,—'Wherefore is the person that thou bearest unlike what it used to be?' Thereat, in woe-begone guise, with joined hands, his daughter replied unto that one having asceticism for his riches,—'O father, cause know I none whereby I have come by this appearance. But, searching for my associates, I had ere this alone repaired to the noble asylum of the Maharshi Pulastya of a purified spirit. But associate found there I none, that had come thither. And seeing this change for the worse of my form, I from fear have come hither.' Thereat the Rajarshi, Trinavindu, having a live effulgence through asceticism, entered into contemplation, and saw the consequence of the sage's act. And coming to know that curse of the Maharshi of a purified spirit, he, taking his daughter, went to Pulastya and said,—'O worshipful one, O mighty sage, do thou accept

this daughter of mine, adorned with her native perfections, who of herself hath come to thee as alms.5 She will, without doubt, constantly tend thee, practising asceticism, and having thy senses fatigued.' When that virtuous (sage) had said this, the twice-born Rajarshi, desirous of accepting the girl (after due nuptial rites), said unto the former,—'Well!' Having given away his daughter, the king went (back) to his asylum; and the girl stayed there, gratifying her husband with her virtues. And that best of ascetics was gratified with her character and behavior. And well pleased (with her), that highly energetic one said,—'O thou of shapely hips, well-pleased am I with thee with thy wealth of worth, and therefore, O exalted one, I will to-day confer on thee a son like unto thyself, who will perpetuate both the lines6—being celebrated as Paulastya. And as thou hadst heard the Veda recited by me, so, without doubt, he shall be named Viçravā.'7 Thus addressed, that noble damsel with her soul wrought up with delight, in a short time brought

forth her son Viçravā famed over the three worlds and furnished with virtue and fame; versed in the Vedas, of an impartial spirit, and ever engaged in observing vows. And the ascetic, Viçravā, was furnished with asceticism even like his sire."

Compare Lear:—'Let your study be to content your lord who hath received you at fortune's alms.'—Act I., Scene I., lines 67—69.

i.e. maternal and paternal lines.

From the root, Sru—to hear.

SECTION III.

"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."

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

SECTION IV.