Kishkindha Kanda, Sarga 67
तं दृष्ट्वा जृम्भमाणं ते क्रमितुं शतयोजनम्। वेगेनापूर्यमाणं च सहसा वानरोत्तमम्॥ १॥ सहसा शोकमुत्सृज्य प्रहर्षेण समन्विताः। विनेदुस्तुष्टुवुश्चापि हनूमन्तं महाबलम्॥ २॥
Meaning
Shaking off grief all at once on seeing Hanumān, the foremost of monkeys, expanding his form with a view to leaping over a hundred Yojanas, and being filled with dash, the monkeys full of excessive joy, thundered and also glorified Hanumān, who was endowed with extraordinary might. (1-2)
प्रहृष्टा विस्मिताश्चापि ते वीक्षन्ते समन्ततः। त्रिविक्रमं कृतोत्साहं नारायणमिव प्रजाः॥ ३॥
Meaning
Standing around him highly rejoiced and amazed too, they gazed on him even as all created beings looked on Lord Nārāyaṇa (Viṣṇu) when he had made a resolve to measure the entire cosmos in His descent as Trivikrama. (3)
संस्तूयमानो हनुमान् व्यवर्धत महाबलः। समाविद्ध्य च लाङ्गूलं हर्षाद् बलमुपेयिवान्॥ ४॥
Meaning
Hanumān, who was endowed with extraordinary strength, grew considerably in size even while he was being acclaimed and, whirling his tail with delight, recollected his native strength. (4)
तस्य संस्तूयमानस्य वृद्धैर्वानरपुङ्गवैः। तेजसाऽऽपूर्यमाणस्य रूपमासीदनुत्तमम्॥ ५॥
Meaning
While he was being duly acclaimed by the foremost of monkeys, who were all senior in age, and while he was getting recharged with energy, his form looked surpassingly excellent. (5)
यथा विजृम्भते सिंहो विवृते गिरिगह्वरे। मारुतस्यौरसः पुत्रस्तथा सम्प्रति जृम्भते॥ ६॥
Meaning
Even as a lion stretches his limbs in a commodious mountain-cave, Hanumān (sprung from the loins of the wind-god) now yawned and expanded his form likewise. (6)
अशोभत मुखं तस्य जृम्भमाणस्य धीमतः। अम्बरीषोपमं दीप्तं विधूम इव पावकः॥ ७॥
Meaning
While Hanumān, the wise one, was yawning, his mouth looked bright like a lighted oven or a smokeless fire. (7)
हरीणामुत्थितो मध्यात् सम्प्रहृष्टतनूरुहः। अभिवाद्य हरीन् वृद्धान् हनूमानिदमब्रवीत्॥ ८॥
Meaning
Risen from the midst of monkeys, his hair standing on end through excessive joy, and greeting the older monkeys, Hanumān spoke as follows : (8)
आरुजन् पर्वताग्राणि हुताशनसखोऽनिलः। बलवानप्रमेयश्च वायुराकाशगोचरः॥ ९॥
Meaning
“Circulating in space in the form of the wind and shattering mountain-peaks, the wind-god, a friend of fire, is mighty and beyond measure. (9)
तस्याहं शीघ्रवेगस्य शीघ्रगस्य महात्मनः। मारुतस्यौरसः पुत्रः प्लवनेनास्मि तत्समः॥ १०॥
Meaning
“I claim my descent from the loins of that high-souled wind-god of rapid speed and swift movement, and am his equal in leaping. (10)
उत्सहेयं हि विस्तीर्णमालिखन्तमिवाम्बरम्। मेरुं गिरिमसङ्गेन परिगन्तुं सहस्रशः॥ ११॥
Meaning
“I can actually circumambulate a thousand times without pause the extensive Mount Meru, which stands scratching the firmament, as it were. (11)
बाहुवेगप्रणुन्नेन सागरेणाहमुत्सहे। समाप्लावयितुं लोकं सपर्वतनदीह्रदम्॥ १२॥
Meaning
“With the ocean pushed away by the might of my arms, I can fully deluge the world including its mountains, rivers and lakes. (12)
ममोरुजङ्घावेगेन भविष्यति समुत्थितः। समुत्थितमहाग्राहः समुद्रो वरुणालयः॥ १३॥
Meaning
“Stirred by the force of my thighs and shanks, the ocean, which is the abode of Varuṇa, will begin to overflow, bringing its huge alligators to the surface. (13)
पन्नगाशनमाकाशे पतन्तं पक्षिसेवितम्। वैनतेयमहं शक्तः परिगन्तुं सहस्रशः॥ १४॥
Meaning
“I am capable of going clockwise a thousand times round Garuḍa (son of Vinatā), who feeds on serpents and is waited upon by birds (whose ruler he is), while he is coursing through the sky. (14)
उदयात् प्रस्थितं वापि ज्वलन्तं रश्मिमालिनम्। अनस्तमितमादित्यमहं गन्तुं समुत्सहे॥ १५॥
Meaning
“I am fully capable of overtaking the blazing sun with its aureole of rays set out from the eastern mountain before it disappears behind the western mountain. (15)
ततो भूमिमसंस्पृष्ट्वा पुनरागन्तुमुत्सहे। प्रवेगेनैव महता भीमेन प्लवगर्षभाः॥ १६॥
Meaning
“Then I can even come back to the earth and return to the sun before it sets with the same high and terrific rapid speed without standing on the earth for respite, O jewels among the monkeys ! (16)
उत्सहेयमतिक्रान्तुं सर्वानाकाशगोचरान्। सागरान् शोषयिष्यामि दारयिष्यामि मेदिनीम्॥ १७॥
Meaning
“I can leave behind in a race all the luminaries coursing in the heavens and can dry up the oceans and rend the earth. (17)
पर्वतांश्चूर्णयिष्यामि प्लवमानः प्लवङ्गमः। हरिष्याम्युरुवेगेन प्लवमानो महार्णवम्॥ १८॥
Meaning
“I can crush mountains while jumping on them, a monkey (lit., one who goes leaping) as I am. Nay, leaping with great speed I can reach the end of an ocean to say nothing of the sea dividing the Indian shore from Laṅkā. (18)
लतानां विविधं पुष्पं पादपानां च सर्वशः। अनुयास्यति मामद्य प्लवमानं विहायसा॥ १९॥
Meaning
“All kinds of flowers from the climbers and trees (growing on Mount Mahendra) on all sides will follow me (with the wind set into motion by me) as I take a leap across the heavens today. (19)
भविष्यति हि मे पन्थाः स्वातेः पन्था इवाम्बरे। चरन्तं घोरमाकाशमुत्पतिष्यन्तमेव च॥ २०॥ द्रक्ष्यन्ति निपतन्तं च सर्वभूतानि वानराः। महामेरुप्रतीकाशं मां द्रक्ष्यध्वं प्लवङ्गमाः॥ २१॥ दिवमावृत्य गच्छन्तं ग्रसमानमिवाम्बरम्। विधमिष्यामि जीमूतान् कम्पयिष्यामि पर्वतान्। सागरं शोषयिष्यामि प्वलमानः समाहितः॥ २२॥
Meaning
“My passage through the heavens will thus resemble the Milky Way. All created beings, O monkeys, will perceive me springing up into the fearful sky and also sailing (through the air) and then descending to the opposite shore, all at a time, as it were. You will behold me, who look like the great Mount Meru,—O monkeys, enveloping heaven and engulfing the sky as it were, while coursing through the sky. Leaping with a concentrated mind I shall scatter the clouds, shake the mountains and dry up the sea. (20—22)
वैनतेयस्य वा शक्तिर्मम वा मारुतस्य वा। ऋते सुपर्णराजानं मारुतं वा महाबलम्। न तद् भूतं प्रपश्यामि यन्मां प्लुतमनुव्रजेत्॥ २३॥
Meaning
“Such extraordinary capacity inheres either in Garuḍa (son of Vinatā) or in the wind-god (my procreant) or in myself. Barring King Garuḍa and the wind-god of extraordinary might, I do not perceive that created being who can follow me even as I leap. (23)
निमेषान्तरमात्रेण निरालम्बनमम्बरम्। सहसा निपतिष्यामि घनाद् विद्युदिवोत्थिता॥ २४॥
Meaning
“In the space to the mere twinkling of an eye I shall all of a sudden envelop the supportless vault of heaven as a flash of lightning shot from a cloud. (24)
भविष्यति हि मे रूपं प्लवमानस्य सागरम्। विष्णोः प्रक्रममाणस्य तदा त्रीन् विक्रमानिव॥ २५॥
Meaning
“My form even as I take a leap across the sea will actually resemble that of Lord Viṣṇu taking His well-known three strides to measure the universe during His descent as Trivikrama. (25)
बुद्ध्या चाहं प्रपश्यामि मनश्चेष्टा च मे तथा। अहं द्रक्ष्यामि वैदेहीं प्रमोदध्वं प्लवङ्गमाः॥ २६॥
Meaning
“I conclude with my reason that I shall be able to see Sītā (a princess of the Videha territory), and my inference too points in the same direction. Therefore, exult, O monkeys ! (26)
मारुतस्य समो वेगे गरुडस्य समो जवे। अयुतं योजनानां तु गमिष्यामीति मे मतिः॥ २७॥
Meaning
“A compeer of the wind-god in speed and the equal of Garuḍa (the king of birds) in rapidity of motion, I can cover in one leap ten thousand Yojanas (or eighty thousand miles): such is my conviction. (27)
वासवस्य सवज्रस्य ब्रह्मणो वा स्वयम्भुवः। विक्रम्य सहसा हस्तादमृतं तदिहानये॥ २८॥
Meaning
“Showing my valour, I can forcibly bring here the well-known nectar from the hands of Indra, armed with his thunderbolt, or even of the self-born Brahmā (the creator). (28)
लङ्कां वापि समुत्क्षिप्य गच्छेयमिति मे मतिः। तमेवं वानरश्रेष्ठं गर्जन्तममितप्रभम्॥ २९॥ प्रहृष्टा हरयस्तत्र समुदैक्षन्त विस्मिताः। तच्चास्य वचनं श्रुत्वा ज्ञातीनां शोकनाशनम्॥ ३०॥ उवाच परिसंहृष्टो जाम्बवान् प्लवगेश्वरः। वीर केसरिणः पुत्र वेगवन् मारुतात्मज॥ ३१॥ ज्ञातीनां विपुलः शोकस्त्वया तात प्रणाशितः। तव कल्याणरुचयः कपिमुख्याः समागताः॥ ३२॥ मङ्गलान्यर्थसिद्ध्यर्थं करिष्यन्ति समाहिताः। ऋषीणां च प्रसादेन कपिवृद्धमतेन च॥ ३३॥ गुरूणां च प्रसादेन सम्प्लव त्वं महार्णवम्। स्थास्यामश्चैकपादेन यावदागमनं तव॥ ३४॥ त्वद्गतानि च सर्वेषां जीवनानि वनौकसाम्। ततश्च हरिशार्दूलस्तानुवाच वनौकसः॥ ३५॥ कोऽपि लोके न मे वेगं प्लवने धारयिष्यति। एतानीह नगस्यास्य शिलासंकटशालिनः॥ ३६॥ शिखराणि महेन्द्रस्य स्थिराणि च महान्ति च। येषु वेगं गमिष्यामि महेन्द्रशिखरेष्वहम्॥ ३७॥ नानाद्रुमविकीर्णेषु धातुनिष्पन्दशोभिषु। एतानि मम वेगं हि शिखराणि महान्ति च॥ ३८॥ प्लवतो धारयिष्यन्ति योजनानामितः शतम्। ततस्तु मारुतप्रख्यः स हरिर्मारुतात्मजः। आरुरोह नगश्रेष्ठं महेन्द्रमरिमर्दनः॥ ३९॥ वृतं नानाविधैः पुष्पैर्मृगसेवितशाद्वलम्। लताकुसुमसम्बाधं नित्यपुष्पफलद्रुमम्॥ ४०॥ सिंहशार्दूलसहितं मत्तमातङ्गसेवितम्। मत्तद्विजगणोद्घुष्टं सलिलोत्पीडसंकुलम्॥ ४१॥
Meaning
“Further, my conviction is that, uprooting Laṅkā, I can even carry it to some distance.” Highly rejoiced and amazed too, the monkeys gathered together on that spot looked intently on the aforesaid jewel among the monkeys, who was possessed of immeasurable radiance and was thus proclaiming his strength in a thundering voice. Extremely rejoiced to hear the foregoing utterance of Hanumān, which drove away the grief of his near and dear ones, Jāmbavān, a chief of monkeys and bears, spoke as follows : “O gallant Hanumān (sprung from the loins of the wind-god), son of Kesarī, O dear child of commendable speed, the enormous grief of your near and dear ones has been completely driven away by you. Interested in your welfare, the assembled leaders of monkeys will with a concentrated mind recite prayers for the accomplishment of your purpose. By the grace of Ṛṣis (the seers of Vedic Mantras), nay, with the approval of the older monkeys and through the goodwill of your superiors as well, leap you across the vast sea with ease. We shall stand on one foot till your return; for the lives of all the monkeys hang on you.” Thereupon Hanumān (a tiger among the monkeys) for his part spoke to those monkeys as follows : “None in the world will be able to sustain the pressure that will be exerted by me just before leaping. These peaks of the yonder mountain named Mahendra, which looks so charming with its compact mass of rocks, are solid and large too. These huge peaks of Mount Mahendra, on which I shall exert my force and which are covered here and there with trees of every kind and are adorned with heaps of minerals, will undoubtedly sustain my force even as I take a leap over a distance of a hundred Yojanas (or eight hundred miles) from this place.” Then the celebrated monkey chief, Hanumān (son of the wind-god), the destroyer of his foes, for his part, who was a compeer of the wind-god, climbed up Mount Mahendra, the foremost of mountains, which was carpeted with flowers (shed by the trees standing on it), was thick with creepers and flowers growing on them, was covered with trees ever laden with flowers and fruit and infested with lions and tigers, nay, which was frequented by elephants in rut, and rendered noisy by flocks of birds in heat and again which abounded in cascades and whose swards were ranged by deer. (29—41)
महद्भिरुच्छ्रितं शृङ्गैर्महेन्द्रं स महाबलः। विचचार हरिश्रेष्ठो महेन्द्रसमविक्रमः॥ ४२॥
Meaning
Hanumān (the foremost of monkeys), who was endowed with extraordinary might and equalled the mighty Indra (the ruler of the three worlds) in prowess, ranged Mount Mahendra, which rose high with its huge peaks. (42)
पादाभ्यां पीडितस्तेन महाशैलो महात्मना। ररास सिंहाभिहतो महान् मत्त इव द्विपः॥ ४३॥
Meaning
Pressed under the feet by that exalted soul, the huge mountain screamed (in the shape of the animals inhabiting it) like a mighty elephant in rut and attacked by a lion. (43)
मुमोच सलिलोत्पीडान् विप्रकीर्णशिलोच्चयः। वित्रस्तमृगमातङ्गः प्रकम्पितमहाद्रुमः॥ ४४॥
Meaning
That huge mountain released new springs of water, its masses of rocks getting disintegrated. The deer and elephants inhabiting it got alarmed and the giant trees standing on it violently shook. (44)
नानागन्धर्वमिथुनैः पानसंसर्गकर्कशैः। उत्पतद्भिर्विहंगैश्च विद्याधरगणैरपि॥ ४५॥ त्यज्यमानमहासानुः संनिलीनमहोरगः। शैलशृङ्गशिलोत्पातस्तदाभूत् स महागिरिः॥ ४६॥
Meaning
Its gigantic peaks began to be deserted by many Gandharva couples, who were excessively addicted to drink and copulation, as well as by flying birds and even by bands of Vidyādharas (heavenly artists). Huge serpents living there hid themselves in holes, while rocks fell from the summits of the mountain. (45-46)
निःश्वसद्भिस्तदा तैस्तु भुजगैरर्धनिःसृतैः। सपताक इवाभाति स तदा धरणीधरः॥ ४७॥
Meaning
With the aforesaid serpents, half-emerged from their holes and hissing, the said mountain for its part looked at that time as though adorned with flags. (47)
ऋषिभिस्त्राससम्भ्रान्तैस्त्यज्यमानः शिलोच्चयः। सीदन् महति कान्तारे सार्थहीन इवाध्वगः॥ ४८॥
Meaning
Being deserted by Ṛṣis, who got agitated through fear, the mountain looked at that time forlorn like a wayfarer forsaken by his companions in a large wilderness. (48)
स वेगवान् वेगसमाहितात्मा हरिप्रवीरः परवीरहन्ता। मनः समाधाय महानुभावो जगाम लङ्कां मनसा मनस्वी॥ ४९॥
Meaning
Having composed his mind, the high-spirited Hanumān, a distinguished hero among the monkeys, the slayer of hostile warriors, who was endowed with extraordinary speed and had focussed his mind on speed alone, and who was possessed of great might, betook himself to Laṅkā in thought. (49) 1. Desirous of reaching Laṅkā in order to discover Sītā, Hanumān takes a leap from a peak of Mount Mahendra and honouring with the touch of his hand Mount Maināka, which rose from the bottom of the sea to provide rest on its peak to Hanumān, encounters Surasā (mother of Nāgas), sent by the gods in the form of an ogress, who was waiting for Hanumān with her mouth open to devour him. He enters her belly assuming a minute form and comes out without killing her. Further, he is met by another ogress, Siṁhikā by name, standing with her mouth wide open to gulp Hanumān. He enters her mouth after assuming a minute form and comes out after splitting her belly open and killing her. Then contracting his body into a minute form again in order to preclude the attention of the ogres, he descends on a mountain peak outside Laṅkā. ............................................................................................... 25 2. Reflecting on the difficulty of penetrating into Laṅkā, which was strongly guarded by ogres, Hanumān further contracts his body and enters it at moonrise.................................................................................................................. 44 3. Appearing in person before Hanumān, while he was making his way into Laṅkā at night, the mighty ogress, Laṅkā, presiding over the city, stops him, striking him with the palm of her hand. Getting unnerved, even though gently smitten with his left fist,she permits the monkey to enter, repeating the words of Brahmā, the creator, that the destruction of Laṅkā should be concluded as imminent when she is overpowered by a monkey........................ 49 4. Entering Laṅkā and hearing the music of various instruments being played upon inside, and also observing the enemy’s forces armed with various weapons, Hanumān finds his way into the royal gynaeceum. ............................ 53 5. Even though seeing ogres and ogresses of various grades and orders while the moon was ascending the heavens, Hanumān gives way to anxiety on his not being able to find Sītā. ............................................................................... 56 6. Reaching the palace of Rāvaṇa, which served as an adornment to Laṅkā, and having looked for Sītā in the adjoining mansions of Prahasta and others, Hanumān now enters the palace of Rāvaṇa. ....................................................... 60 7. The poet incidentally draws a pen-picture of Rāvaṇa’s palace and his aerial car known by the name of Puṣpaka. .................................................................... 64 8. A further description of the aerial car, Puṣpaka. .................................................. 66 9. Leaping up the Puṣpaka in the course of his quest for Sītā in the palace of Rāvaṇa, Hanumān gazes from that vantage-ground on the hosts of women lying asleep in the women’s apartments in diverse states. ................................. 68 10. Hanumān catches sight of Rāvaṇa reposing on an excellent couch decked with various ornaments, himself adorned with jewels of every description. Perceiving Mandodarī graced with bright jewels and lying asleep on a wonderful couch not far from her husband in the midst of dancing girls lying in a disorderly state with diverse musical instruments clasped to their bosom, and taking her to be Sītā, Hanumān gets enraptured and exhibits his joy through various simian gestures such as kissing the end of his tail. ........... 74 11. Banishing by recourse to reason the thought that the lady whom he had seen was Sītā, Hanumān searches for Sītā once more in the gynaeceum as well as in the banqueting hall and sees there a number of women lying in various states, as well as drinking vessels. He is seized with fear of having incurred the sin of gazing on others’ wives; but the thought that he had looked on them with a lust-free mind eases his conscience. .............................. 79 12. Having failed to discover Sītā even after searching for her in the picture gallery and other places, Hanumān suspects that she might have been disposed of by Rāvaṇa and, thus meeting with frustration, falls into the quagmire of despair. On second thought, however, he deprecates despair as harmful and, falling back upon self-reliance, resumes the search. But, failing to find her even on searching for her all round, he becomes despondent again. ....................................................................................................................... 83 13. Coming out of the aerial car, Puṣpaka, and not finding Sītā even on searching for her on all sides, Hanumān concludes her to have been killed. Believing that her untraceability, no matter whether it is reported to Śrī Rāma or not, may lead to disastrous consequences, Hanumān decides not to return to the mainland. Meanwhile, as he contemplates fasting till death or suicide or the killing of Rāvaṇa, he catches sight of a grove which he does not remember to have seen and before proceeding to explore it mentally invokes the succour of Ṛṣis and gods for success in his undertaking............................ 86 14. Leaping down to the enclosure of the Aśoka grove and watching the loveliness of the grove from the top of the wall, Hanumān enters the grove and, leaping from tree to tree in the course of his search for Sītā, catches sight of an Aśoka tree. Espying a stream running beside it and expecting that Sītā might turn up on the bank of the stream to say her Sandhyā prayers, he takes up his position on that Aśoka tree, hiding himself behind its leafy boughs. ..................................................................................................... 92 15. Casting his eyes all round while remaining perched on the top of that Śiṁśapā tree, Hanumān catches sight of Sītā in a temple and recognizes her by virtue of her characteristics and age......................................................... 96 16. Admiring the virtue and propitious bodily marks etc., of Sītā, Hanumān grieves at the thought of that lady, for whose sake Khara, Virādha and other ogres were killed, having been reduced to such a sad plight. ................ 101 17. His eyes filled with joy on beholding Sītā surrounded by ogresses with hideous and deformed faces while the moon was at the meridian, Hanumān mentally bows to Śrī Rāma and Lakṣmaṇa and remains hidden behind the boughs of the Śiṁśapā tree................................................................................. 104 18. Perceiving Rāvaṇa surrounded by hundreds of young women and approaching Sītā towards the close of night, swayed by passion as he was, Hanumān, who was perched on the top of the Śiṁśapā tree, silently comes down in order to scan the figure of Rāvaṇa and hides himself in the boughs in order to avoid observation. ................................................................. 107 19. Finding himself unable, as it were, to depict the mental state of Sītā, who got withered up and began to shudder at the sight of Rāvaṇa, the poet tries to portray her with the help of similes. Arrived in her presence, Rāvaṇa tries to win her. ............................................................................................................. 110 20. Seeking to cajole Sītā by means of coaxing words, Rāvaṇa implores her to accept him. ....................................................................................................... 112 21. Placing a blade of grass between herself and Rāvaṇa in order to avoid direct contact with a man of evil intentions and expostulating with him by showing him the right path, Sītā praises Śrī Rāma and, impressing on Rāvaṇa the consequences of the latter befriending or antagonizing Śrī Rāma, advises Rāvaṇa to make friends with Śrī Rāma through self-surrender. ....................................................................................................... 115 22. Nettled by the censure uttered by Sītā, Rāvaṇa allows her a time-limit of two months to revise her decision and threatens her with death if she does not listen to reason. Restored to confidence by the glances of Rāvaṇa’s consorts, however, Sītā condemns him once more. Leaving instructions with ogresses of terrible and ugly aspect to bring her to reason by recourse to intimidation and persuasion, Rāvaṇa thereupon leaves the presence of Sītā alongwith his womenfolk. ...................................................................................................... 118 23. Extolling Rāvaṇa, Ekajāta and other ogresses posted in the Aśoka grove coax her to accept his proposal. ......................................................................... 122 24. Citing the examples of Śaci, Arundhatī and other devoted wives, even though threatened by the ogresses, Sītā with a stout heart boldly proclaims her resolve not to submit to anyone else other than her own husband even on pain of death. Hanumān silently watches her being menaced by the ogresses by means of harsh words and show of weapons, and weeping. ..... 124 25. Unable to endure the threats of the ogresses and calling aloud Śrī Rāma and others, Sītā bursts into a wail. ............................................................................. 128 26. Making up her mind not to submit to the advances of Rāvaṇa even on pain of death, when menaced by the ogresses, and indulging in speculation as to why Śrī Rāma was not turning up to rescue her, Sītā wails in various ways. ..................................................................................................................... 130 27. Risen from sleep, an ogress, Trijaṭā by name, speaks to her companions intimidating Sītā, of a dream she saw only a few minutes before revealing the triumph of Śrī Rāma and the discomfiture of Rāvaṇa, and stops them from molesting Sītā. Pressed by them, she relates the dream to them and also speaks of the omens portending the triumph of Sītā. ................................ 134 28. The moment Sītā, who was unable to bear the reproaches and threats of the ogresses, endeavours after wailing a good deal to strangle herself to death with the cord used for tying her hair, a propitious omen, never seen before, appears on her person. ........................................................................................ 139 29. The omens described. Concluding them to be auspicious, from the thrill that ran through her body at their sight, Sītā experiences great joy. ....................... 141 30. Weighing the pros and cons of comforting Sītā or remaining mum, now that he had come to know everything about Sītā at first hand, Hanumān decides upon the former course at the psychological moment. ...................................... 143 31. Transported with joy to hear the story commencing from the birth of Śrī Rāma and ending with Hanumān’s espying Sītā, narrated in a human tongue by Hanumān, remaining perched on the Śiṁśapā tree and casting her eyes all round, Sītā catches sight of Hanumān sitting on a bough of the same Śiṁśapā tree beneath which she stood. ............................................................. 147 32. Imagining Hanumān to have been seen in a dream, though actually perceived by her, and believing the sight of a monkey in a dream to be ominous, Sītā becomes anxious about the welfare of Śrī Rāma and others. Then concluding him on other grounds to have been seen in her waking hours, she prays to Brahmā and other gods that the statement of Hanumān may come out to be true. ....................................................................................................................... 149 33. Keen to hear of Sītā’s identity from her own lips, even though he had identified her, Hanumān inquires of her whether she was a goddess or anyone else and asks her to disclose her identity in case she was Sītā. In reply to this query Sītā narrates to him her whole life-story ending with her abduction by Rāvaṇa and tells him how Rāvaṇa was going to kill her two months later, and how in the event of her not being delivered from his clutches before that, she has resolved to end her life by herself. .................... 151 34. Inferring from the suitable reply to his queries received from Sītā and the trust reposed in him by the latter, Hanumān reveals to her the role of an envoy allotted to him by Śrī Rāma and repeat the inquiries made by the two brothers about her welfare. Taking him to be Rāvaṇa disguised as a monkey, Sītā, on the other hand, reproaches him when the latter approaches her in order to bow down at her feet. In order to allay her fears, Hanumān for his part discloses to her his reality as a minister of Sugrīva as well as requests her to give credence to his words. ...................................................... 154 35. Questioned by Sītā, who was anxious to ascertain the bonafides of the monkey, Hanumān, after cataloguing the marks on the person of Śrī Rāma and Lakṣmaṇa, narrates his own life-story from his birth onwards including his role as a minister of Sugrīva, and ending with his seeing of Sītā. .............. 157 36. Hanumān delivers Śrī Rāma’s signet-ring to Sītā in order to strengthen her confidence in him. Applauding Hanumān, Sītā, who was rejoiced to receive the token, inquires about the health of Śrī Rāma and others. In order to appease the lady, who felt indignant at the thought that Śrī Rāma did not care to come to her rescue so far, which led her to suspect that he had ceased to love her, Hanumān attributes his non-appearance to his ignorance about her whereabouts. Describing Śrī Rāma’s desolation in order to betoken his excessive love for her, he consoles her with the assurance that Śrī Rāma is sparing no pains to rescue her from her confinement. .......................................................................................................... 166 37. Sītā, who was distressed to hear of Śrī Rāma’s excessive grief caused by his separation from her, implores Hanumān to bring Śrī Rāma at once to her. Hanumān, who could not bear to see Sītā’s sad plight, offers to carry her on his back to the presence of Śrī Rāma and girds up his loins to do so. In order to inspire confidence in Sītā, who doubts his capacity to do it looking to his small size, Hanumān assumes a gigantic form; Sītā, however, declines to go with him and urges Hanumān to bring Śrī Rāma to her. ......................... 170 38. Asked by Hanumān for a token, Sītā narrates the episode of a crow, which occurred on the Citrakūṭa mountain, and asks Hanumān to repeat the story to Śrī Rāma by way of a token. She further sends her greetings both to Śrī Rāma and Lakṣmaṇa, conveys her inquiry after their welfare and communicates to them her resolve to survive only for a month after the expiry of the time-limit prescribed by Rāvaṇa; and last of all, she hands over to him her jewel for the head as a token. .......................................................... 176 39. Sītā asks Hanumān, when the latter is about to depart with the jewel for her head, to apprise Śrī Rāma and Lakṣmaṇa of her own welfare and urge them to rescue her. When Sītā expresses her misgivings about the capacity of the heroes on Śrī Rāma’s side to cross the sea, Hanumān expatiates on the might of the monkey heroes and assures her of their ability to cross it, and in the end consoles her by promising to bring Śrī Rāma and Lakṣmaṇa on his back across the sea in any case. ................................................................ 183 40. Asking Hanumān, who was ready to depart, to remind Śrī Rāma of his having once painted a decorative mark on her cheek with red realgar, and also of how he threw a reed at the crow assailing her, destroying his right eye thereby, as further tokens of Hanumān having met her, and urging him to apprise Śrī Rāma of her wretched plight, Sītā grants him leave to depart with her blessings................................................................................................. 187 41. Accounting his purpose not fully accomplished till he had ascertained the strength of the ogres, even though he had received the message of Sītā, and making up his mind to lay waste the royal pleasure-garden as a means of ascertaining the strength of the enemy, Hanumān proceeds to do it. .......... 190 42. Perceiving the devastation of the royal pleasance at the hands of Hanumān, the ogresses keeping watch over Sītā asked her who he was. On Sītā’s pleading her ignorance in the matter, some of them hurriedly seek the presence of Rāvaṇa and report the matter to him. Hanumān makes short work of a company of ogres known by the name of Kiṅkaras, despatched by Rāvaṇa. Thereupon Rāvaṇa sends Prahasta’s son to punish the intruder. ..... 192 43. Having disposed of the Kiṅkaras sent by Rāvaṇa and making up his mind to demolish the sanctuary sacred to the guardian deity of ogres, Hanumān climbs it up and, killing the guards posted there, exhibits his prowess by uttering the name of Śrī Rāma in a thundering voice. Nay, uprooting a pillar of the sanctuary, he brandishes it and burns the sanctuary with the fire produced thereby. ................................................................................................. 196 44. Dispatched by Rāvaṇa to capture Hanumān, Jambumālī is killed in battle by the former. ....................................................................................................... 198 45. Having made short work of the seven sons of Rāvaṇa’s chief minister too, Hanumān climbs up the archway again and takes up his position there. ........ 200 46. Having killed five more generals sent by Rāvaṇa, Hanumān returns again to the archway of the Aśoka grove..................................................................... 202 47. Prince Akṣa, son of Rāvaṇa, who came to meet Hanumān in combat, is killed. ..................................................................................................................... 205 48. Dispatched by Rāvaṇa, Indrajit, Rāvaṇa’s eldest son, marches against Hanumān. On his shafts being rendered ineffective by Hanumān through his extreme agility, Indrajit takes him captive by discharging the unfailing missile presided over by Brahmā (the creator). Even though capable of rendering it ineffective, Hanumān yields to its influence, eager as he was to meet Rāvaṇa, to whose presence he is led by his son. ................................... 211 49. Wonderstruck to behold the splendour and glory of Rāvaṇa, Hanumān believes that he could even rule over heaven but for his gross unrighteousness, which dragged him down. .................................................................................... 218 50. Commanded by Rāvaṇa, Prahasta inquires of Hanumān as to who he was as also his motive in devastating the royal pleasance and killing the ogres. In reply Hanumān says that he destroyed the grove in order that he might be taken captive and dragged to the presence of Rāvaṇa, whom he was eager to see, and was compelled in self-defence to kill those who stood in his way. In the end he declares himself to be a messenger of Śrī Rāma and adds that, though protected against the missile presided over by Brahmā, he submitted to its influence only in order to be able to see Rāvaṇa. ............. 220 51. Narrating the story of Śrī Rāma from the latter’s entry into the forest, to his own sight of Sītā being borne away by Rāvaṇa through the air over the Ṛṣyamūka mountain, and celebrating the glory of Śrī Rāma, Hanumān points out to Rāvaṇa that if he longed to survive he should restore Sītā to Śrī Rāma and that he should be prepared for the worst if, on the other hand, he chooses not to part with her. ......................................................................... 222 52. Provoked by the harsh words of Hanumān, Rāvaṇa orders him to be put to death. Vibhīṣaṇa, however, exhorts the latter to desist from this dastardly act, pointing out that the killing of an envoy is forbidden by the Śāstras. ........ 226 53. Wrapping up the tail of Hanumān in rags and soaking it in oil, and then lighting it up, the ogres, as urged by Rāvaṇa, take Hanumān round the city to the accompaniment of beat of drums. Hearing this news from the lips of the ogresses, Sītā prays to the god of fire on oath to see that Hanumān remains unscathed. Climbing up the gate and shedding the fire by attenuating his body, and then resuming vast proportions and seizing the iron bar of the gate, Hanumān kills with it the ogres guarding the gate. ................................... 229 54. Making up his mind to set fire to the city of Laṅkā, which was the only work left for him to do, and coming out into the open, Hanumān burns the entire city barring the abode of Vibhīṣaṇa. Astonished to see the city burning, the gods and Gandharvas (celestial musicians) are filled with supreme joy. ......... 233 55. Seeing the whole of Laṅkā reduced to ashes and presuming Sītā too to have shared its lot, Hanumān begins to reproach himself and gets overwhelmed with grief. In the meantime, he hears of her safety from the lips of Siddhas, Cāraṇas (celestial bards) and others and feels comforted. ............................... 238 56. Hanumān sees Sītā once more and bidding adieu to her, takes a leap across the sea...................................................................................................... 241 57. Having leapt from the coast of Laṅkā and touching the Maināka mountain, which he came across in the way, nay, advancing further, Hanumān roars at the top of his voice at the sight of the Mahendra mountain in order to bring joy to the monkeys awaiting his return there. Jāmbavān tells the monkeys, who got up impetuously on hearing the roar, that Hanumān has returned successful from his expedition as was evident from his jubilant roar. Having greeted Jāmbavān and others on alighting on the summit of the Mahendra mountain, Hanumān narrates to them in a nutshell the story of his discovery of Sītā. Applauding Hanumān, Prince Aṅgada, who was eager to hear the story, sits down to do so on an extensive flat rock alongwith all. .................... 246 58. Enquired by Jāmbavān, seated alongwith the monkey hordes, Hanumān narrates in extenso how he saw Mount Maināka in the course of his journey to Laṅkā, reached Laṅkā, beheld Janaka’s daughter and returned to Mount Mahendra. ............................................................................................................. 250 59. Picturing to his fellow monkeys the said plight of Sītā, and feeling that it behoved them all to see Śrī Rāma only after recovering Sītā from Laṅkā, nay, recounting the past heroic exploits of Jāmbavān and others, Hanumān incites them all to have recourse to the arbitrament of war. ............................. 263 60. Feeling encouraged by the tributes paid to his valour by his fellow monkeys, Prince Aṅgada undertakes to exterminate the entire ogre race including Rāvaṇa and bring back Sītā from Laṅkā. Jāmbavān, however, who is more sagacious and practical-minded, discourages him by recourse to potent counter-arguments. ............................................................................................... 266 61. Set out from the Mahendra mountain in the direction of Kiṣkindhā, the monkeys halt at Madhuvana, a grove guarded by the monkey Dadhimukha, and most beloved of Sugrīva, which falls on their way. When the monkeys began to enjoy the fruits of the grove with the permission of Prince Aṅgada, Dadhimukha, comes in their way and is lacerated with their claws and teeth. .............................................................................................................. 268 62. Having entered Madhuvana and partaken of honey, as permitted by Hanumān, and singing and dancing like drunken people, the monkeys were forbidden by those guarding the grove and they belaboured the latter. Repulsed by them, the guards reported the matter to their leader, Dadhimukha, who appeared on the scene with his entourage and on remonstrating with the monkeys was thrashed by Aṅgada, who dashed him to the ground. The guards headed by Dadhimukha then move en masse to Kiṣkindhā to report the matter to Sugrīva and bow down at the latter’s feet. ....................................................................................................................... 271 63. Having heard from the mouth of Dadhimukha the story of Madhuvana having been laid waste by the monkeys, Sugrīva concludes from the jubilation of the monkeys that Sītā has been traced out. Comforting Dadhimukha, he asks him to send Aṅgada and others without delay. .................. 275 64. Returning to Madhuvana as commanded by Sugrīva, and craving the forgiveness of Aṅgada, Dadhimukha submits to the latter that he is urgently summoned by Sugrīva. Set out in the company of Hanumān and others, and approaching Sugrīva, Prince Aṅgada apprises Śrī Rāma, after saluting him, of the discovery of Sītā and other events. ......................................................... 278 65. Asked by Śrī Rāma to tell him the news about Sītā, Hanumān apprises Śrī Rāma of her presence at the foot of a Śiṁśapā tree in the midst of ogresses and delivers her message after narrating the incidents related by her as a token. .................................................................................................................... 282 66. Pressing to his bosom the jewel for the head sent by Sītā and piteously wailing in many ways, Śrī Rāma urges Hanumān to repeat the message of Sītā. ................................................................................................................... 285 67. Hanumān reproduces at length the incident connected with a crow that took place during the sojourn of Sītā with Śrī Rāma at Citrakūṭa, related by her by way of a token, and further describes her piteous lament and the way in which she was comforted by Hanumān.............................................................. 286 68. Hanumān tells Śrī Rāma, how Sītā expressed her doubt in the first instance about a monkey being able to leap across a vast sea and how her doubt was resolved by him. ........................................................................................... 290 1. Hearing the report of Hanumān, and highly rejoiced at his having done something worthy of a noble servant, which could not be accomplished by anyone else, Śrī Rāma applauds him and clasps him to his bosom. ............... 293 2. Sugrīva heartens Śrī Rāma, who is tormented with grief, by asking him to take courage. ........................................................................................................ 295 3. Enquired about Laṅkā by Śrī Rāma on his hearing the appeal of Sugrīva, Hanumān gives a detailed description of Laṅkā as he saw it. .......................... 297 4. Hearing the report of Hanumān, Śrī Rāma fixes a propitious hour for the departure of his forces for Laṅkā, and perceives good omens. ........................ 301 5. While talking with Lakṣmaṇa, Śrī Rāma is reminded of Sītā and, smitten with pangs of love, gives way to grief and lamentation. ............................................ 311 6. At Laṅkā Rāvaṇa holds consultation with the ogres on the means of victory in the contingency of a conflict with the monkeys. ............................................ 314 7. Indulging in praise of their own might on hearing the command of Rāvaṇa, all the ogres present stimulate him with confidence, asking him not to give way to despondency. ........................................................................................... 316 8. Prahasta and others reassure Rāvaṇa by vauntingly vowing the death of Śrī Rāma and others. ........................................................................................... 318 9. Restraining the ogres, who were boasting each of his own strength, Vibhīṣaṇa begins to talk wisdom, on which Rāvaṇa retires to his own palace. ................ 320 10. Making his way into the palace of his eldest (half)-) brother early next morning and drawing his attention to the evil portents, Vibhīṣaṇa appeals to his good sense by making a timely submission................................................. 323 11. When Rāvaṇa entered the assembly hall to hold consultations with his counsellors, other leading ogres as well as Vibhīṣaṇa follow suit..................... 326 12. Rāvaṇa orders his Commander-in-Chief, Prahasta, to make adequate arrangements for the defence of the city and to apprise Kumbhakarṇa of the whole situation now that he had woken from his long slumber. ........................ 329 13. Advised by Mahāpārśwa to use violence against Sītā, Rāvaṇa pleads his inability to do so because of a curse pronounced against him in the past by Brahmā, and boasts of his own valour. ......................................................... 333 14. Vibhīṣaṇa exhorts Rāvaṇa to restore Sītā to Śrī Rāma before the latter’s arrows pierced the heads of the ogres. .............................................................. 336 15. Reproaching in a language which, though harsh, was yet conformable to truth, Indrajit, who was indulging in a boastful speech, on hearing the advice of Vibhīṣaṇa, the latter repeats that concilliation of Rāma was the only opportune and salutary course. ........................................................................... 339 16. Annoyed to hear this advice of his youngest half-brother, Vibhīṣaṇa, which, though unpleasant to hear, was most wholesome, Rāvaṇa, on whom it made no impression, castigates him with harsh words. .................................... 341 17. Vibhīṣaṇa seeks the protection of Śrī Rāma and the latter holds consultation with his counsellors on the question of giving him shelter. ............................... 344 18. Having heard the arguments of his counsellors, Śrī Rāma decides to accept Vibhīṣaṇa as his own. .......................................................................................... 350 19. Falling at the feet of Śrī Rāma on coming down to the earth alongwith his ministers, when he had received an assurance of safety from Śrī Rāma, Vibhīṣaṇa submits to the former that, having been reprimanded by his eldest brother, Rāvaṇa, he has sought refuge with him, and on being questioned by Śrī Rāma tells him everything about Rāvaṇa. ............................................... 354 20. Told by an ogre, Śārdūla by name, that an army of monkeys led by Sugrīva was advancing towards Laṅkā, Rāvaṇa dispatched an ogre, Śuka by name, as an envoy to carry his message to Sugrīva. While commencing to deliver the message to Sugrīva, Śuka is captured by the monkeys; but Śrī Rāma causes him to be set free and he delivers the message to Sugrīva. ............... 358 21. When the sea did not, even when requested, allow a passage to Śrī Rāma, who was keen to cross it, nor did the sea-god care to appear in person before him, Śrī Rāma discharges fierce arrows which cause a stir among the creatures inhabiting the sea and make the sea-water overflow. ................. 361 22. Seized with terror to see a missile presided over by Brahmā (the creator) fitted to his bow by Śrī Rāma in fury, and appearing in person with joined palms, the sea-god undertakes to sustain on his bosom a bridge to be constructed by Nala, and goes out of sight. Nala accordingly builds a bridge across the sea...................................................................................................... 365 23. Śrī Rāma speaks of evil portents to Lakṣmaṇa. ................................................ 373 24. Beholding Laṅkā and applauding it, nay, drawing up his army in battle array, Śrī Rāma orders the release of Śuka (a spy of Rāvaṇa), who was captured earlier and kept under detention by the monkeys. Going back to Rāvaṇa the ogre speaks to him about the military strength of Śrī Rāma. Infuriated by this report, Rāvaṇa vauntingly harps on his own prowess................................ 374 25. On Śrī Rāma having crossed over to the other side of the sea, Rāvaṇa commands his ministers, Śuka and Sāraṇa, to enter the enemy’s ranks and tell him everything about them. Detected while doing the work of a spy, they are captured by Vibhīṣaṇa, but let go by Śrī Rāma. Going back to Rāvaṇa, they exhort the latter to hand over Sītā to Śrī Rāma. ........................................ 379 26. Climbing up the roof of his palace on hearing the submission of Sāraṇa and surveying the entire army of monkeys, Rāvaṇa inquires about the monkey leaders and Sāraṇa shows to him Hanumān and others alongwith their distinguishing marks. ............................................................................................ 382 27. Mentioning the names of other monkey-generals, Sāraṇa proceeds to describe their individual valour............................................................................. 386 28. Śuka completes the account given by Sāraṇa. .................................................. 390 29. Snubbing Śuka and Sāraṇa, Rāvaṇa expels them from his court and dispatches Śārdūla and other ogres for espionage. Captured by the monkeys, the ogres are thrashed by them and get released by Śrī Rāma. Returning to Laṅkā, they too speak to Rāvaṇa about the army of monkeys.................... 394 30. Dispatched by Rāvaṇa to ascertain the strength of the simian army, the ogre Śārdūla acquaints his master with the topmost leaders of the monkeys. ..... 397 31. Perturbed to learn from the spies sent by him that Śrī Rāma had taken up his position near the Suvela mountain, Rāvaṇa takes counsel with his ministers and, after dismissing them, approaches Sītā with Vidyujjihva, who was a past master in conjuring tricks. Telling her how her husband had been killed by him with his entire army, he produces before her as an evidence the counterfeit head of Śrī Rāma brought by Vidyujjihva. .................................. 400 32. Sītā bursts into a wail at the sight of Śrī Rāma’s head and bow, when Rāvaṇa is abruptly called away by an emissary and after consultation with his ministers prepares his forces for action against the army of Śrī Rāma. .......... 405 33. Saramā reassures Sītā by telling her that the head brought before her was not of Śrī Rāma, who was alive and would soon be able to see her, and asks her not to be afraid............................................................................................... 409 34. Urged by Sītā, Saramā discloses to her the definite plans of Rāvaṇa devised by him in consultation with his ministers. ............................................. 412 35. Observing in Laṅkā evil portents and startling phenomena foreboding the destruction of ogres, Mālyavān exhorts Rāvaṇa to make peace with Śrī Rāma. .................................................................................................................... 415 36. Deriding the exhortation of Mālyavān, even though conducive to his good, nay, holding consultation with his ministers and detailing Prahasta (the Commander-in-Chief) and others to guard the four main gates against the inroads of the enemy, Rāvaṇa complacently retires into his gynaeceum. ........ 419 37. While, on reaching the precincts of Laṅkā, Śrī Rāma and Sugrīva as well as other monkeys headed by Hanumān were deliberating as to how to achieve success in their expedition, Vibhīṣaṇa apprises them of the arrangements made by Rāvaṇa at the four gates for the defence of Laṅkā, as reported to him by his four ministers, who had entered Laṅkā in the disguise of birds and witnessed everything with their own eyes. Śrī Rāma too after detailing monkeys to storm the four gates climbs up the Suvela mountain with his army. ..................................................................................................................... 421 38. Climbing up the Suvela mountain in consultation with and in the company of Lakṣmaṇa and Vibhīṣaṇa as well as of Sugrīva and others, Śrī Rāma surveys the city from that vantage-ground. The eminent heroes among the monkeys too, who were eager to fight, roar at the top of their voice and spend the night on the mountain itself with Śrī Rāma........................................ 425 39. Having passed the night on the summit of the Suvela mountain, the commanders of simian troops entered the parks and gardens in the outskirts of Laṅkā, which were laden with blossom etc., while others make their way into Laṅkā itself. Śrī Rāma, however, feels amazed to behold from the mountain-top Laṅkā, which was charming in every respect. ............................. 427 40. Ascending the highest peak of the Suvela mountain alongwith a division of his army, Śrī Rāma catches sight of Rāvaṇa perched on the top of a gate of his palace. Infuriated at his very sight, Sugrīva springs upon him by surprise from the mountain-top, throws down the diadem from his head, struggles with him for a long time and, eluding him, returns victorious to the presence of Śrī Rāma. ......................................................................................... 430 41. Śrī Rāma is not very pleased with the daring act of Sugrīva inasmuch as he had seen evil portents. Warning him against such action on the ground of his being a sovereign, and commanding the monkey generals to besiege all the four gates of Laṅkā, he dispatches Aṅgada to expostulate with Rāvaṇa and bring him to reason. Aṅgada tries his best to bring him round, but in vain, and returns unsuccessful to the presence of Śrī Rāma after threatening the ogres. .................................................................................................................... 433 42. Approaching Rāvaṇa, the ogres break to him the news about Laṅkā having been laid siege to by the monkeys led by Śrī Rāma. Ascending the roof of his palace and taxing his brain about the means of putting an end to the monkeys, he casts a look at Śrī Rāma and the monkeys. Pained at the thought that Sītā was being bullied by Rāvaṇa on his account, and commanding the monkeys to besiege all the four gates of Laṅkā and to destroy the ogres, Śrī Rāma, on the other side, takes up his position alongwith Lakṣmaṇa near the northern gate. Apprised of these developments, Rāvaṇa mobilizes his army and, encouraged by him, the ogres beat their drums and emit a terrible roar............................................................................................................ 442 43. In the course of duels the ogres and the monkeys, in which Aṅgada closes with Indrajit, the heads of Durdharṣa, Mitraghna, Agniketu and Yajñakopana are lopped off by Śrī Rāma and that of Nikumbha by Nīla and, killed by Suṣeṇa, Vidyunmālī drops down dead. ............................................................... 447 44. During the nocturnal engagement the monkeys too dauntlessly offer a stiff fight to the ogres even though they were fighting against heavy odds inasmuch as the strength of ogres gets doubled at night, and felt highly rejoiced to find Indrajit vanquished by Aṅgada. Śrī Rāma and Lakṣmaṇa too put to flight numberless foes with their shower of arrows. Eventually, however, they are both bound by Indrajit in a noose of serpents..................... 451 45. Distressed to perceive the two scions of Raghu bound by Indrajit in a network of arrows and pierced with other fierce arrows, the monkeys give way to utter despondency.................................................................................... 455 46. Though itching to kill the enemy on beholding Śrī Rāma and Lakṣmaṇa enmeshed in a network of snakes, the monkeys, who were unable to perceive him, feel frustrated. Vibhīṣaṇa exhorts Sugrīva, who was seized with fear on finding Indrajit hidden under the cloak of witchcraft, to take heart and not to give way to fear. Concluding the two brothers to be dead, Indrajit, for his part, triumphantly enters Laṅkā and is welcomed by his father. ........... 458 47. Indrajit having re-entered Laṅkā, Hanumān and other monkeys encompass Śrī Rāma and Lakṣmaṇa and guard their bodies. Having dismissed Indrajit, Rāvaṇa commands the ogresses guarding Sītā to take her to the field of battle and show her the plight of Śrī Rāma and Lakṣmaṇa. The ogresses, headed by Trijaṭā, accordingly take her in the aerial car, known by the name of Puṣpaka, and show her the two princes lying unconscious and motionless on the ground. Sītā bursts into a piteous wail on seeing her husband and brother-in-law in that plight. .................................................................................. 462 48. “Those well-versed in physiognomy and palmistry had prophesied that I would never be widowed and would bear sons. How could their predictions prove untrue?” While Sītā was absorbed in these thoughts on beholding Śrī Rāma and Lakṣmaṇa, Trijaṭā reassures her on the strength of good omens and, cheering her soul, takes her back to the Aśoka grove. ............................ 465 49. Returning to consciousness, Śrī Rāma wails over the lot of Lakṣmaṇa and the monkeys too fall a prey to extreme despondency on seeing Śrī Rāma wailing as aforesaid. Seeing Vibhīṣaṇa approach Śrī Rāma in the meantime, they all take to their heels, mistaking him for Indrajit. ........................................ 469 50. Beholding Vibhīṣaṇa, Sugrīva asks Jāmbavān to restore the fleeing monkeys to confidence and himself reassures Vibhīṣaṇa. In the meantime, Garuḍa, the king of birds, makes his appearance on the scene and liberates Śrī Rāma and Lakṣmaṇa from their bondage. .......................................................... 472 51. Hearing the tumultuous noise of the monkeys, the servants of Rāvaṇa, detailed for the purpose, report to him how the two scions of Raghu were freed from the bondage of arrows. Depressed by this news, Rāvaṇa dispatches Dhūmrākṣa to dispose of Śrī Rāma. Though perturbed at the sight of evil portents, yet unwilling to retrace his steps on any account, Dhūmrākṣa surveys the army of the monkeys. ................................................. 478 52. Dhūmrākṣa fights and is killed by Hanumān. ..................................................... 481 53. The monkeys’ tough fight with the ogre Vajradaṁṣṭra dispatched by Rāvaṇa, who is provoked by the death of Dhūmrākṣa. ................................................... 485 54. An encounter between Vajradaṁṣṭra and Aṅgada, who kills the former........... 488 55. Akampana and other ogres appear on the field of battle under orders of Rāvaṇa and wage a deadly conflict with the monkeys...................................... 491 56. Hanumān kills Akampana..................................................................................... 494 57. Under orders of Rāvaṇa, Prahasta sallies forthwith a large army for the battlefield. .............................................................................................................. 497 58. Nīla kills Prahasta................................................................................................. 501 59. Disconsolate at the death of Prahasta, Rāvaṇa himself appears on the battle-field for an encounter. After a tough fight with Sugrīva, Lakṣmaṇa, Hanumān and Nīla, Rāvaṇa meets Śrī Rāma and, sustaining an ignominious defeat at the latter’s hands and escaping with his life, withdraws to Laṅkā........... 506 60. The slumbering Kumbhakarṇa is roused by the ogres under orders of their king, who felt disconsolate at his own defeat, and the monkeys get alarmed to see the former. ................................................................................................. 522 61. Vibhīṣaṇa acquaints Śrī Rāma with Kumbhakarṇa and the monkeys take up their position firmly at the gates of Laṅkā for an encounter under orders of Śrī Rāma. .............................................................................................................. 531 62. Kumbhakarṇa enters the palace of Rāvaṇa, who warns him of the danger from Śrī Rāma and urges him to destroy the enemy’s army. ........................... 535 63. Kumbhakarṇa twits Rāvaṇa for all his misdeeds and, reassuring him, shows his determination for a conflict. ............................................................................ 537 64. Mahodara twits Kumbhakarṇa and suggests to Rāvaṇa a device to achieve his end without a struggle. ................................................................................... 542 65. Kumbhakarṇa’s sally for an encounter. ............................................................... 546 66. Aṅgada reassures and rallies the monkeys scared away by Kumbhakarṇa; their carnage at the hands of Kumbhakarṇa puts them to flight again and Aṅgada restores them to confidence once more................................................ 551 67. Kumbhakarṇa’s terrible encounter with Śrī Rāma and death at his hands. ...... 555 68. Rāvaṇa’s lament over Kumbhakarṇa’s fall. ......................................................... 573 69. Rāvaṇa’s sons and brothers sally forth for an encounter and Narāntaka meets with his death at the hands of Aṅgada. ................................................... 575 70. Death of Devāntaka and Triśirā at the hands of Hanumān, of Mahodara at the hands of Nīla and of Mahāpārśwa at the hands of Ṛṣabha........................ 584 71. Atikāya puts up a fierce fight and is killed by Lakṣmaṇa. ................................. 591 72. Rāvaṇa feels anxious for the safety of Laṅkā and enjoins the ogres to guard the city jealously. .................................................................................................. 601 73. A missile presided over by Brahmā and shot by Indrajit renders Śrī Rāma and Lakṣmaṇa as well as the whole army of monkeys unconscious. ............. 603 74. Under instructions from Jāmbavān, the lord of bears, Hanumān fetched a hillock covered with celestial herbs; and inhaling the odour of those herbs, Śrī Rāma, Lakṣmaṇa and all the monkeys regained their normal health. .............. 611 75. Laṅkā is set fire to by the monkeys, on which a terrible conflict ensues between the ogres and the monkeys. ................................................................. 619 76. Death of Kampana and Prajaṅgha at the hands of Aṅgada, of Śoṇitākṣa at the hands of Dwivida, of Yūpākṣa at the hands of Mainda and of Kumbha at the hands of Sugrīva. ...................................................................................... 625 77. Nikumbha’s death at the hands of Hanumān...................................................... 633 78. Makarākṣa sets out for an encounter under orders of Rāvaṇa. ....................... 636 79. Death of Makarākṣa at the hands of Śrī Rāma. ................................................ 638 80. Indrajit puts up a formidable fight under orders of Rāvaṇa and Śrī Rāma and Lakṣmaṇa discuss the ways and means of putting an end to him. .......... 642 81. Indrajit kills an illusory living image of Sītā. ........................................................ 646 82. Led by Hanumān, the monkeys meet the ogres in an encounter; Hanumān returns to the presence of Śrī Rāma and Indrajit pours oblations into the sacred fire at the sanctuary of Nikumbhilā. ........................................................ 649 83. Śrī Rāma faints away on being told that Sītā has been done to death. After consoling him, Lakṣmaṇa prepares for action. ................................................... 652 84. Telling Śrī Rāma the secret of the conjuring trick practised by Indrajit, Vibhīṣaṇa assures him of Sītā being still alive and urges him to send Lakṣmaṇa with an army to the sanctuary of Nikumbhilā. ................................ 656 85. Importuned by Vibhīṣaṇa, Śrī Rāma commands Lakṣmaṇa to march against Indrajit to make short work of him, and Lakṣmaṇa arrives with an army near the sanctuary of Nikumbhilā. ..................................................................... 659 86. In the course of an encounter of the monkeys with the ogres, Hanumān plays havoc among the hostile army and challenges Indrajit to a duel and Lakṣmaṇa catches sight of the ogre. ................................................................ 663 87. Exchange of hot words between Indrajit and Vibhīṣaṇa. ................................. 666 88. Exchange of hot words between Lakṣmaṇa and Indrajit, followed by a fierce fight. .......................................................................................................... 669 89. Vibhīṣaṇa takes the offensive against the ogres and encourages the commanders of monkey-troops to carry on the struggle. Lakṣmaṇa kills the charioteer of Indrajit and the monkeys make short work of his horses. ........ 676 90. A fierce contest between Indrajit and Lakṣmaṇa and Indrajit’s fall.................. 681 91. Lakṣmaṇa, Vibhīṣaṇa and others approach Śrī Rāma with the news of Indrajit’s fall. Delighted with the news, Śrī Rāma embraces Lakṣmaṇa and applauds him and gets Lakṣmaṇa and others treated by Suṣeṇa. ................. 689 92. Stricken with grief at the death of Indrajit, Rāvaṇa proceeds to kill Sītā, who, he feels was the root of all trouble, but desists from this dastardly act at the intercession of Supārśwa. ....................................................................... 692 93. Destruction of ogre-troops at the hands of Śrī Rāma. ..................................... 698 94. Lament of the ogresses. .................................................................................... 702 95. Rāvaṇa calls together his generals and, marching with them to the field of battle, exhibits his valour against the enemy. ................................................... 706 96. Destruction of the army of ogres at the hands of Sugrīva and the fall of Virūpākṣa. ........................................................................................................... 710 97. The fearful encounter of Mahodara with Sugrīva and his fall at the latter’s hands................................................................................................................... 713 98. Fall of Mahāpārśwa at the hands of Aṅgada. ................................................... 717 99. Śrī Rāma’s encounter with Rāvaṇa. .................................................................. 719 100. Encounter of Śrī Rāma with Rāvaṇa; Lakṣmaṇa swoons under a blow of Rāvaṇa’s javelin and Rāvaṇa flees away from the battlefield.......................... 724 101. Śrī Rāma laments over the precarious condition of Lakṣmaṇa. The latter regains consciousness under the treatment of the monkey Suṣeṇa with the help of a herb brought at his instance all the way from the Himālaya mountain by Hanumān. ...................................................................................... 729 102. Seated in a chariot sent by Indra (the ruler of gods), Śrī Rāma renews his combat with Rāvaṇa. .......................................................................................... 734 103. Śrī Rāma upbraids Rāvaṇa, who, when wounded by the former is removed from the battlefield by his charioteer. ................................................................ 740 104. Rāvaṇa reproaches the charioteer and the latter after satisfying his master with his reply drives his chariot back to the battlefield. ................................... 743 105. Sage Agastya advises Śrī Rāma to recite the ‘Āditya-Hṛdaya’, a collection of verses in praise of the sun-god, with a view to gaining victory. ................ 746 106. Catching sight of Rāvaṇa’s chariot, Śrī Rāma asks Mātali to be on his guard. A description of portents prognosticating the fall of Rāvaṇa and good omens predicting the victory of Śrī Rāma. .............................................. 749 107. Fierce encounter of Śrī Rāma with Rāvaṇa...................................................... 752 108. Rāvaṇa’s death at Śrī Rāma’s hands. .............................................................. 758 109. Vibhīṣaṇa bursts into a lament and Śrī Rāma comforts him and asks him to perform the obsequies in relation to his deceased eldest brother. ............. 761 110. The lament of Rāvaṇa’s consorts...................................................................... 764 111. Mandodarī’s lament and the funeral of Rāvaṇa. ............................................... 767 112. Installation of Vibhīṣaṇa on the throne of Laṅkā; Śrī Rāma sends his message to Sītā through Hanumān. .................................................................. 777 113. Hanumān delivers Śrī Rāma’s message to Sītā and brings back her message to him. ................................................................................................. 779 114. At the command of Śrī Rāma, Vibhīṣaṇa escorts Sītā to the former’s presence and she feasts her eyes on the moon-like countenance of her darling. ................................................................................................................. 784 115. Regarding with suspicion the character of Sītā, Śrī Rāma repudiates her and asks her to seek shelter elsewhere. ......................................................... 788 116. With a taunting reply, Sītā undergoes a fire-ordeal in order to prove her conjugal fidelity.................................................................................................... 790 117. Gods seek the presence of Śrī Rāma, and Brahmā (the creator) proclaims his divinity and extols him.................................................................................. 794 118. The god of fire emerges in person from the burning pyre with Sītā and, restoring her to Śrī Rāma, testifies to her purity and the latter joyfully accept her. .......................................................................................................... 797 119. As enjoined by Lord Śiva, Śrī Rāma and Lakṣmaṇa pay their respects to the soul of Emperor Daśaratha, who appears in an ethereal form, a replica of his extinct personality, and ascends once more to heaven after giving necessary instructions to his two former sons and daughter-in-law. .............. 799 120. At the instance of Śrī Rāma, Indra brings back to life all the monkeys who had lost their life in combat, the gods disperse and the simian army enjoy their well-earned rest. ......................................................................................... 803 121. Śrī Rāma prepares to leave for Ayodhyā and at his instance Vibhīṣaṇa orders the presence of the aerial car, Puṣpaka, to take him to Ayodhyā. ........... 805 122. In obedience to the command of Śrī Rāma, Vibhīṣaṇa heaps special honours on the monkeys and taking Sugrīva, Vibhīṣaṇa and other monkeys with them, Śrī Rāma, Sītā and Lakṣmaṇa start on their aerial journey by Puṣpaka. ............................................................................................................. 808 123. In the course of their flight to Ayodhyā, Śrī Rāma shows to Sītā the places over which they were flying. .............................................................................. 811 124. Landing the aerial car at the hermitage of Sage Bharadwāja, Śrī Rāma sees the great Ṛṣi and receives boons from him. ........................................... 816 125. Preceding Śrī Rāma to Śṛṅgaverapura and Nandigrāma, Hanumān, apprises Guha and Bharata of Śrī Rāma’s impending return soon and Bharata offers him a number of valuable gifts in recompense for the delightful news. .......... 818 126. Hanumān recounts to Bharata broad details relating to the sojourn of Śrī Rāma, Sītā and Lakṣmaṇa in the forest...................................................... 823 127. Arrangements for the reception of Śrī Rāma in Ayodhyā; the departure of Bharata with all others for Nandigrāma to receive Śrī Rāma; Śrī Rāma’s meeting with Bharata and others and his sending back the aerial car, Puṣpaka, to Kubera, the ruler of Yakṣas (a class of demigods), to whom it originally belonged............................................................................................ 828 128. Bharata renders back the kingdom of Ayodhyā to Śrī Rāma, who drives in a procession to the city; his consecration on the throne of Ayodhyā; His farewell to the monkeys and the glory of the epic. .......................................... 834 1. Great seers meet Śrī Rāma in the audience hall, his conversation with them and the questions he addresses to them. .......................................................... 845 2. Agastya discourses on the good qualities and Tapas of Pulastya and the origin of Viśravā.................................................................................................... 848 3. Vaiśravaṇa’s birth from the loins of Viśravā; his obtaining boons through Tapas and his residence in Laṅkā. ..................................................................... 851 4. A description of the race of Rākṣasas and the origin of Heti, Vidyutkeśa and Sukeśa. ................................................................................................................. 854 5. Description of the descendants of Mālyavān, Sumālī and Mālī, sons of Sukeśa. ................................................................................................................. 856 6. Under the advice of Lord Śiva, the gods seek the help of Śrī Viṣṇu for the destruction of the Rākṣasas; they return reassured; the Rākṣasas usurp the region of the gods; the coming of Śrī Viṣṇu to help the gods. ................... 860 7. The destruction of the Rākṣasas by Lord Viṣṇu; the survivors take to flight. ....... 865 8. Mālyavān’s fight and his defeat; retreat of Sumālī and other Rākṣasas into the nether world. ................................................................................................... 869 9. The origin of Rāvaṇa and others, their stay in Gokarṇa to perform Tapas (askesis). .............................................................................................................. 872 10. Rāvaṇa and his younger brothers perform Tapas and obtain boons. ............... 876 11. Kubera listens to the ultimatum of Rāvaṇa, leaves Laṅkā at the command of his father and proceeds to Kailāsa to live there. The Rākṣasas occupy Laṅkā and Rāvaṇa is installed as its ruler. ........................................................ 879 12. The marriage of Śūrpaṇakhā, of Rāvaṇa and his brothers and the birth of Meghanāda............................................................................................................ 883 13. Kumbhakarṇa goes to sleep in the mansion built at the command of Rāvaṇa; Rāvaṇa’s transgressions; Kubera sends a messenger to pull him up; the messenger is put to death by the enraged Rāvaṇa. .......................................... 886 14. An attack by Rāvaṇa and his ministers on the Yakṣas and the defeat (of the latter). ........................................................................................................ 889 15. Defeat of Māṇibhadra and Kubera; Rāvaṇa takes hold of the Puṣpaka. .......... 891 16. Nandīśwara curses Rāvaṇa; Lord Śaṅkara curbs the pride of Rāvaṇa, who obtains a sword from Lord Śaṅkara. ................................................................... 895 17. Vedavatī, daughter of a Brahmarṣi, insulted by Rāvaṇa, pronounces a curse on him and enters the fire. She appears as Sītā in another birth........... 899 18. Marutta’s discomfiture at the hands of Rāvaṇa; Indra and the other gods confer boons on the peacock and other birds.................................................... 902 19. Rāvaṇa kills Anaraṇya and receives a curse from him. .................................... 905 20. Rāvaṇa is pulled up by Nārada; at his suggestion he seeks the abode of Yama for combat; Nārada’s curiosity on that account. ...................................... 908 21. Rāvaṇa invades the domain of Yama and destroys the forces of Yama. ........ 911 22. Duel between Yama and Rāvaṇa; Yama holds back, at the intervention of Brahmā, his rod of destruction which was raised to make short work of Rāvaṇa; the triumphant Rāvaṇa leaves the domain of Yama. .......................... 914 23. Rāvaṇa makes friends with the Nivātakavacas, kills the Kālakeyas and vanquishes the sons of Varuṇa. .......................................................................... 918 24. Lament of the celestial damsels and other ladies forcibly carried off by Rāvaṇa and the curse pronounced by them; Rāvaṇa consoles his wailing sister, Śūrpaṇakhā and sends her to the Daṇḍaka forest with Khara. ............. 923 25. Meghanāda attains success through sacrifices; Vibhīṣaṇa describes to Rāvaṇa the evil consequences of bearing away others’ wives; after consoling Kumbhīnasī, Rāvaṇa, accompanied by Madhu, invades the realm of the gods. ... 926 26. Rāvaṇa violates the celestial nymph Rambhā and receives a terrible curse from Nalakūbara. .................................................................................................. 931 27. Rāvaṇa, accompanied by his army, invades the realm of Indra; Indra invokes the help of Lord Viṣṇu; Viṣṇu dismisses Indra with a vow to kill Rāvaṇa; encounter of the ogres with the gods; Sumālī is killed by Vasu. ....... 935 28. A duel between Meghanāda and Jayanta (Indra’s son); Jayanta is removed to another place by Pulomā (his maternal grandfather); the appearance of Indra (the ruler of gods) on the field of battle; the destruction of the Rākṣasa army by the Rudras and the wind-gods; a duel between Indra and Rāvaṇa. ........ 939 29. Rāvaṇa carves his way through the army of the gods; the gods try to capture him; Meghanāda captures Indra by employing conjuring tricks and coming out victorious returns to Laṅkā with his army. ...................................... 944 30. Brahmā grants boons to Indrajit and prevails on him to release Indra from captivity; nay, reminding the latter of his past sin, Brahmā asks him to perform a sacrifice to propitiate Lord Viṣṇu; at the conclusion of the said sacrifice Indra returns to heaven. ........................................................................ 948 31. Rāvaṇa goes to Māhiṣmatī; unable to find its ruler, Arjuna, he takes a dip in the holy Narmadā and offers worship to Lord Śiva. .......................................... 952 32. The flow of the Narmadā gets intercepted by the arms of Arjuna; the heap of flowers collected for Rāvaṇa’s worship of Lord Śiva is swept away by the reversed current; the encounter of Rāvaṇa and the other ogres with Arjuna; Arjuna captures Rāvaṇa and bears him away to his city.................................. 956 33. Pulastya secures the deliverance of Rāvaṇa from the bondage of Arjuna............ 962 34. Rāvaṇa’s humiliation at the hands of Vālī; Rāvaṇa makes friends with him. ......... 964 35. The descent of Hanumān; he rushes against the sun, the planet Rāhu and Airāvata (the mount of Indra) even as an infant; he is rendered unconscious as the result of a stroke of lightning by Indra; the entire creation gets suffocated due to the displeasure of the wind-god; the gods under the leadership of Brahmā seek the presence of the wind-god to pacify him. ............................... 968 36. After bringing Hanumān back to life, Brahmā and other gods grant boons of various kinds in his favour. The wind-god takes him to Añjanā. Due to a curse pronounced on him by some Ṛṣis, Hanumān remains unconscious of his might. Śrī Rāma permits Agastya and other sages to depart after requesting them to be present at the sacrifice to be performed by Him. ......... 974 37. Śrī Rāma sits in court with His courtiers............................................................ 980 38. Śrī Rāma grants leave to Kings—Janaka, Yudhājit, Pratardana and others to proceed to their respective dominions. ........................................................... 982 39. The princes send presents to Śrī Rāma, who after accepting them distributes them to His friends, the monkeys, the bears and the ogres; and they all sojourn happily with Him. ..................................................................................... 985 40. Śrī Rāma sends back the monkeys, the bears and ogres to their respective abodes................................................................................................................... 988 41. The arrival in Ayodhyā of the aerial car Puṣpaka sent by Kubera; its disappearance after receiving honours and blessings from Śrī Rāma; Bharata’s description of the unique glory of Śrī Rāma’s rule. ........................... 990 42. Recreation of Śrī Rāma and Śrī Sītā in the Aśoka-grove; the enceinte Śrī Sītā expresses her desire to visit penance-groves and Śrī Rāma accords His consent........................................................................................................... 992 43. Bhadra apprises Śrī Rāma of the ugly remarks made by the citizens about Śrī Sītā. ................................................................................................................. 995 44. On being sent for by Him all the brothers present themselves before Śrī Rāma. .................................................................................................................... 997 45. Annoyed with the ill-report about Sītā, Śrī Rāma orders Lakṣmaṇa to take Sītā away in the forest and leave her in the vicinity of Vālmīki-Āśrama........... 999 46. Lakṣmaṇa proceeds to the forest, alongwith Sītā in order to leave her in the vicinity of Vālmīki’s Āśrama and reaches on the bank of Gaṅgā. .................. 1001 47. Carrying Sītā across the Gaṅgā, Lakṣmaṇa laments agony and talks with a heavy heart thinking of her future. ................................................................. 1003 48. Sītā’s plaintive utterance, Her message to Śrī Rāma, Lakṣmaṇa’s departure and the wail of Sītā. ........................................................................................... 1005 49. Hearing Sītā’s crying, from young ascetics sage Vālmīki approaches her and carries her to his hermitage. ...................................................................... 1007 50. Dialogue between Lakṣmaṇa and Sumantra. .................................................... 1009 51. On his way to Ayodhyā Sumantra narrates the account of Bhṛgu’s curse which he heard from Durvāsā and tells Lakṣmaṇa some future events to console him......................................................................................................... 1011 52. Lakṣmaṇa meets Śrī Rāma in the Royal chamber and comforts Him. ........... 1013 53. Śrī Rāma narrates the story of king Nṛga, who was cursed for not attending to his subjects, and instructs Lakṣmaṇa, to perform obligatory duties towards citizens. ............................................................................................................... 1015 54. King Nṛga gets a cosy pit prepared for himself, entrusts the kingdom to his son and enters the pit and suffers the consequences of curse...................... 1017 55. King Nimi and sage Vasiṣṭha leave their bodies as a result of mutual curse. ..... 1018 56. At the instance of Brahmā Vasiṣṭha enters the semen of Varuṇa; Varuṇa places his semen in a pitcher near Urvaśī; as a consequence of Mitra’s curse Urvaśī lives with king Purūravā on the earth and bears him a son. .... 1020 57. Sage Vasiṣṭha is re-incarnated and king Nimi resides in the eye-lids of living beings. ................................................................................................................. 1023 58. Śukrācārya curses king Yayāti. ........................................................................ 1025 59. King Yayāti borrows youth from his son Pūru, in exchange for his own old age. Satisfied after a long time with the enjoyment of the objects of pleasure, he returns his youth to Pūru and consecrates him king and pronounces curse on Yadu. ................................................................................................... 1027 Interpolated Canto 1. A dog arrives at the Royal palace-gate with a request, Śrī Rāma orders for ushering........................ 1029 2. Śrī Rāma does justice to the dog and makes the Brāhmaṇa ‘Kulapati’ (a ‘Mahanta’) of Kalañjara. The dog points out the evils associated with being Kulapati. ....................................................................... 1031 60. Sages, living on the bank of Yamunā, terrorised by Asura Lavaṇa approach Śrī Rāma, in order to make a complaint. Śrī Rāma receives them with honour and enquires about the cause of their arrival....................................... 1035 61. The sages inform Śrī Rāma about the boon obtained by the Asura, Madhu, and the might, and atrocities perpetrated by Lavaṇāsura and appeal to Śrī Rāma to dispel their fear.................................................................................... 1036 62. Rāma enquires of the sages regarding Lavaṇa’s way of living and dispatches Śatrughna with a view to kill Lavaṇa. ............................................................... 1038 63. Rāma coronates Śatrughna as a king and explains to him the way to safeguard himself against Lavaṇa’s lance. .............................................................. 1040 64. Śatrughna dispatches his army in compliance with Śrī Rāma’s order in advance and he himself proceedes after a month. .......................................... 1043 65. Sage Vālmīki narrates to Śatrughna the story of Kalmāṣapāda, son of Sudāsa. ............................................................................................................... 1044 66. Birth of two sons to Sītā, Vālmīki makes arrangement for their protection. Śatrughna is happy over this and leaves for the bank of the Yamunā. ......... 1047 67. The sage Cyavana apprises Śatrughna of the power of Lavaṇa’s lance and narrates the events connected with the slaying of king Māndhātā. ................ 1049 68. Lavaṇa goes out in search of food. Śatrughna stays at the citygate awaiting return of Lavaṇa and has an angry exchange of words with the latter. ......... 1051 69. Duel fight between Śatrughna and Lavaṇa, Śatrughna kills Lavaṇa. .............. 1053 70. Having obtained a boon from the gods and after founding Madhupurī, in the twelfth year, Śatrughna decides to meet Śrī Rāma. ......................................... 1056 71. Śatrughna, accompanied by a few soldiers, proceeds to Ayodhyā, on the way listening Śrī Rāma’s glory being sung at Ṛṣi Vālmīki’s Āśrama and getting pleasantly surprised................................................................................ 1057 72. After taking leave from Vālmīki, Śatrughna meets Śrī Rāma and others at Ayodhyā and after staying there for a week, leaves again for Madhupurī. .... 1059 73. A Brāhmaṇa arrives at the palace-gate, carrying the dead body of his son, and laments blaming the king for the death of the child. ................................. 1061 74. Nārada told Śrī Rāma the cause of the death of Brāhmaṇa’s son as an unauthorized practice of penance by a Śūdra. ................................................. 1063 75. Śrī Rāma goes round in the aerial celestial car Puṣpaka of Kubera, in order to trace out unrighteousness in his kingdom, but finding no trace of it anywhere, He proceeds to the south and comes across a Śūdra, practising penance............................................................................................................... 1065 76. Śrī Rāma kills Śambūka for which gods laud Him. Sage Agastya welcomes Śrī Rāma and presents a celestial ornament to Him. ...................................... 1067 77. Sage Agastya narrates the story of the king Śveta, who after eating corpse acquires heaven. ................................................................................................ 1071 78. King Śveta tells Agastya the reason as to why he had to eat the condemned food and recounts his conversation with Brahmā, He gives Agastya a divine ornament and gets freed from hunger and thirst. ............................................. 1072 79. Reign of king Daṇḍa, a son of Ikṣvāku. ........................................................... 1075 80. The story of Daṇḍakavana. King Daṇḍa violates the chastity of Bhārgava’s daughter and is cursed by him. ......................................................................... 1076 81. End of king Daṇḍa, his family and kingdom, as a result of Śukra’s curse. ... 1078 82. Śrī Rāma leaves Agastya’s hermitage and starts for Ayodhyā. ...................... 1080 83. Śrī Rāma abandons the proposal of performing Rājasūya sacrifice at the instance of Bharata. ........................................................................................... 1081 84. Lakṣmaṇa advises Śrī Rāma to perform Aśvamedha sacrifice and narrates the story of Indra and Vṛtra. Vṛtra’s penance and Indra’s appeal to Viṣṇu to kill him. ................................................................................................................ 1083 85. Viṣṇu’s lustre enters Indra’s body and his thunderbolt, Indra kills Vṛtra with his thunderbolt and is guilty of killing a Brāhmaṇa and as a consequence has to go to the region of darkness.................................................................. 1085 86. Indra is freed from the sin of Brahmahatyā as a result of performing Aśvamedha. ........................................................................................................ 1087 87. Śrī Rāma narrates to Lakṣmaṇa the story of King Ila. .................................... 1088 88. Ilā and Budha see each other, Budha gives the name Kiṁpuruṣīs to her and her companions and asks them to take their abode on the foot of the mountain. ............................................................................................................. 1091 89. Union of Budha and Ilā and birth of Purūravā. ................................................. 1093 90. Ilā attains manhood as a result of performing Aśvamedha. ............................ 1095 91. Preparation for Aśvamedha by the order of Śrī Rāma..................................... 1096 92. Significance of donation and honour in the Aśvamedha Yajña of Śrī Rāma. ....... 1099 93. Arrival of sage Vālmīki with Lava and Kuśa in the Horse-sacrifice of Śrī Rāma and He orders Kuśa and Lava for singing the Rāmāyaṇa. .................. 1100 94. Śrī Rāma hears the sweet singing of the Rāmāyaṇa by Lava and Kuśa in his assembly................................................................................................... 1102 95. Śrī Rāma despatches an envoy to sage Vālmīki. The envoy meets the sage. Śrī Sītā takes an oath of absolute purification. ................................................. 1104 96. The Sage Vālmīki supports purity of Sītā. ...................................................... 1106 97. Sītā takes oath and enters in netherworld. ..................................................... 1108 98. Śrī Rāma becomes enveloped by grief at Sītā’s departure. Brahmā informs Him that Sītā will again be reunited with Him in the Heaven......................... 1110 99. Śrī Rāma enters Ayodhyā in grief for Sītā and afterwards performs Ten-thousand Horse-sacrifices. Passing away of His mothers and brothers. ..... 1112 100. Gārgya comes with a token gift of pleasure to Śrī Rāma; Bharata proceeds towards the territory of the Gandharvas with his sons and army on the order of Śrī Rāma. ............................................................................................ 1114 101. Bharata and Yudhājit reach the city of the Gandharva, their fight with Gandharvas, latter are defeated. Bharata installs Takṣa on Takṣaśilā and Puṣkala on Puṣkalāvata and return to Ayodhyā. ........................................... 1116 102. Coronation of Aṅgada and Candraketu by Bharata, and Lakṣmaṇa as per order of Śrī Rāma in the territory of Kārupatha. ............................................. 1117 103. Śrī Rāma’s virtuous rule. An ascetic approaches Him for a private talk. ..... 1119 104. The Ascetic conveys the message of Brahmā to Śrī Rāma. ........................ 1120 105. Durvāsā appears before Śrī Rāma and desires to take food. After eating, he departs. Śrī Rāma remembers the words of Death, and is wonderstruck. .......... 1122 106. Lakṣmaṇa departs and goes to heaven alongwith his body. ......................... 1124 107. According to the counsel of Sage Vasiṣṭha, Śrī Rāma considers to take citizens with Him and crowns Kuśa and Lava on the kingdoms of South and North Kosala.............................................................................................. 1125 108. Śrī Rāma decides to go to heaven with his brothers, monkeys and bears. He advises Vibhīṣaṇa, Hanumān, Jāmbavān, Mainda, and Dwivida to remain on the earth. ......................................................................................... 1127 109. Śrī Rāma ascends heaven with the citizens of Kosala. ................................ 1130 110. Śrī Rāma enters alive the divine lustre of Viṣṇu alongwith his brothers; and others go to Santānika world. .......................................................................... 1132 111. Mention of the consequences of listening to and reading of the Rāmāyaṇa...... 1134
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