Uttara Kanda, Sarga 10

Meaning

“Śrī Rāma then said to the sage, ‘How and in what manner did those brothers of extraordinary might perform Tapas in the forest, O Brāhmaṇa?’ ” (1)

Meaning

Agastya for his part told on that occasion Śrī Rāma, who was well-pleased at heart, that the said brothers adopted the religious practices which suited them severally. (2)

Meaning

“Ever steadfast in the path of rectitude and striving hard, Kumbhakarṇa performed Tapas in summer standing in the midst of fires on all the four sides and the sun shining overhead. (3)

Meaning

“In the rainy season, he sat kneeling on one leg, drenched all over with rainwater and in the winter season he remained always standing in water. (4)

Meaning

“Standing firm in the right path and ever striving for righteousness, he spent ten thousand years. (5)

Meaning

“The pious-minded Vibhīṣaṇa, pure and always intent on rectitude, for his part stood on one leg for five thousand years. (6)

Meaning

“When his austerities were over, troupes of Apsarās (celestial nymphs) danced, flowers fell in showers and the gods hymned his praises. (7)

Meaning

“Intent on studying the Vedas, he spent another five thousand years with his arms and head raised and worshipped the sun. (8)

Meaning

“In this manner, Vibhīṣaṇa, the disciplined soul, spent ten thousand years as though he stayed in the Nandana Vana (Indra’s pleasure-garden). (9)

Meaning

“Daśagrīva for his part went without food for ten thousand years and at the end of every thousand years offered one of his heads as a sacrifice into the fire. (10)

Meaning

“Thus he spent nine thousand years and nine of his heads went into the fire. (11)

Meaning

“At the end of ten thousand years when Daśagrīva was about to cut off his tenth head, Brahmā appeared before him. (12)

Meaning

“Supremely satisfied, Brahmā for his part stood before him in the company of other gods and said, ‘O Daśagrīva, I am really pleased with you. (13)

Meaning

“ ‘Select the boon of your choice without delay, O knower of what is right! What desire of yours shall I fulfil today? Your austerities should not go in vain.’ (14)

Meaning

“Pleased at heart, Daśagrīva bowed down to the god and said in a voice choked with joy: (15)

Meaning

“ ‘O Lord, to living beings the only constant source of fear is death; there is no enemy like unto death. I choose immortality.’ (16)

Meaning

“Thus addressed, Brahmā, thereupon said to Daśagrīva, ‘There can be no absolute immortality for you; ask for some other boon of me.’ (17)

Meaning

“O Rāma, Brahmā, the creator of the world, having spoken thus at that time, Daśagrīva, standing in front, submitted as follows with folded hands: (18)

Meaning

“ ‘O eternal lord of created beings, I want immunity from death at the hands of Suparṇas (eagles), Nāgas (serpents), Yakṣas, Daityas, Dānavas, Rākṣasas, as also from gods. (19)

Meaning

“ ‘O god, worshipped by the immortals, I have no cause of anxiety from other living beings; for I think of those other creatures such as human beings as mere straw.’ (20)

Meaning

“Addressed thus by Daśagrīva, the Rākṣasa, the pious-minded god Brahmā, who was accompanied by other gods, said as follows: (21)

Meaning

“ ‘O jewel among the Rākṣasas, this request of yours shall be fulfilled.’ Having said this to Daśagrīva, O Rāma, Brahmā added: ‘Hear now of another auspicious boon from me who am pleased, O sinless one, the heads which were previously offered as a sacrifice into the fire, will again appear as before, O ogre. I will give you on this occasion another boon, not easily to be obtained, O dear one! You will assume any form at will.’ So of Daśagrīva, who was thus assured by Brahmā, the heads which were offered as sacrifice into the fire were restored. “Having said as above to Daśagrīva, O Rāma, Brahmā, the grandfather of the universe, spoke as follows to Vibhīṣaṇa: ‘Vibhīṣaṇa, my child, I am highly pleased with you, whose mind is imbued with Dharma, O pious-minded one! Ask for a boon, O ogre of holy vows!’ Vibhīṣaṇa, the Dharmātmā, always endowed with all good qualities like the moon with its rays, said with folded hands, ‘I am Kṛtakṛtya (one who has his life’s purpose accomplished) O venerable sir, in that the ‘Loka-guru’ (the world-teacher) is himself pleased with me. (22—29)

Meaning

‘If you grant a boon to me in your pleasure, O god of holy vows, please give me a hearing: Even when I get into the greatest of difficulties, my mind should remain steady in virtue. (30)

Meaning

‘O Lord, let the knowledge of Brahmāstra (a mystic missile presided over by Brahmā) dawn on me untaught. May all the thoughts that come to me in the various stages of life, be in accord with Dharma. Let me also perform the duties appropriate to each such stage, O supremely magnanimous one, this I consider to be the best boon. (31-32)

Meaning

‘There is nothing in the world which those who are devoted to righteousness find difficult to obtain.’ The Prajāpati, being pleased, further said to Vibhīṣaṇa as follows: (33)

Meaning

‘My son, since you are exceedingly virtuous, it shall be so; O destroyer of your foes, since your mind is not inclined to unrighteousness, even though you are born in the family of Rākṣasas, I make you immortal.’ “When after saying this to Vibhīṣaṇa, the Prajāpati was standing ready to grant a boon to Kumbhakarṇa, all the gods with folded hands said to him: ‘No boon at all should be granted by you to Kumbhakarṇa; for you know how this evil-minded fellow is causing terror in all the three worlds. Seven celestial nymphs (Apsarās) in the Nandana Vana (pleasure-garden of Indra), ten attendants of the mighty Indra as also seers and human beings have been devoured by him, O Brahmā! When so much havoc has been done by this Rākṣasa even when he had received no boons, he will devour all the three worlds if boons are granted to him. Under the pretext of granting boons to him, let a spell of delusion be cast on him, O god of limitless lustre! (34—39)

Meaning

‘The welfare of the world will thus be assured and honour conferred on him.’ “Addressed thus by the gods, Brahmā, the lotus-born, thought of Goddess Saraswatī, his consort. (40)

Meaning

“Thought of by him, Goddess Saraswatī came and stood by his side. Standing by his side, she spoke with folded hands as follows: (41)

Meaning

‘Having arrived I am here, O Lord! What shall I do?’ To Saraswatī, who had come, the Prajāpati for his part, said: (42)

Meaning

‘O goddess of speech, as the gods desire, you become the speech in the mouth of the chief of ogres, Kumbhakarṇa.’ Saying ‘Be it so’, she entered the mouth of Kumbhakarṇa. Then the Prajāpati said to the latter: (43)

Meaning

‘O mighty-armed Kumbhakarṇa, ask the boon of your choice.’ Hearing these words, Kumbhakarṇa said as follows: (44)

Meaning

‘O god of gods, I desire to sleep for many years.’ Having said ‘Be it so’, Brahmā left with the gods. (45)

Meaning

Goddess Saraswatī also left the Rākṣasa. When the gods alongwith Brahmā had ascended to the heavens, and Saraswatī had left him, the evil-minded Kumbhakarṇa came to himself and thought sorrowfully: (46-47)

Meaning

‘How did words like these come out of my lips? I think I have been deceived by the gods who came at that time.’ (48)

Meaning

“The brothers of shining lustre, having obtained boons in this manner, went to a forest of Śleṣmātaka trees (Cordia myxor) and lived there happily.” (49)