365bet娱乐

atha dvadasah sargah athastabhirhanumatah samudrollanghanam varnayati- tasmin ksane'samaruto maruto'ngajato'- tah samplutah sahacaresu vilokayatsu | susthapitonnamitadoradhirohiniko grivam prasarya divi samkucitanghrirabhat || 1 || vardhisnusahasarasah sarasah samanam sa jnatavaniva samudramamudritaujah | hitva tamasu vitatam kila meghamarga- toyesvaram ksanamatikramitum pravrttah || 2 || gacchantamadbhutabhrto nunuvuh surastam tvadrk kapindra bhuvane nahi ko'pyapurvah | tirtva nadesamadhinathamahanidesam ramhobharat tarati yati ca yo'nyadesam || 3 || manyamahe'timahasaiti sikhi, kapirno, homaya homacarucorinisacaranam | dagdhum ya indhanamayasya viyogicitta- dheh samhatim prayatate'yatatejasa drak || 4 ||

CANTO XII In eight verses is described the crossing of ocean by Hanumat: 1. That moment the son of Wind (Hanumat) with incomparable sound took a jump from it while his companions looked on. He then spread the arms, put them together, uplifted the neck, joined the feet and looked fine in the sky. 2. With his boldness on a high he with his prowess out in the open took the ocean to be only a lake. So leaving it he stared crossing in a moment the oceanlike sky. 3. As he moved on the gods in all wonder uttered his praises: O the best of the monkeys! There is none like you, the super-being, in the world. He is crossing the ocean and in following the command of his lord is proceeding to another land in all speed. 4. On account of his excessive lustre we think it is the fire which is on the move to reduce to ashes the demons who steal the offerings in the sacrifices and not a monkey, who is trying to burn quickly the great mental torment which is of the form of fire. .303

santa va''kramamatikramanam svavela- mudram vimudrayitumudrasikah samudrah | ramhasvita - brhadagadha - gabhiratabhih ksobham dadhaviva purah pavamanasunoh || 5 || bhartuh sutam sikharinam sthitamabdhimadhye yadastimimgilagilam vimrsan mrsamsca | manyam sumanya ca sumanita esa tena samyak samudrapathamarabhata'tigantum || 6 || sanka krteti gagane'mumudiksya siddhai- rairavato'bdhimabhiyati kimuccaghosam | ramerito visikha etyanu ravanam va distaprakopa uta kisavapuh prayati ? || 7 || tyakta hiteti surasa sura - sartha- nunna sampesita'ririti tena ca simhika sa | nityam kapih sa sukrti kapirksarajo bhaih kim jagatyaganitairdvijarksarajah || 8 || dvadasah sargah

5. The ocean thinking that its crossing by Hanumat as an invasion on itself and taking its shore which is its seal (it being its mark of identity) to have been insulted by Hanumat became perturbed finding him exceeding it in speed, expanse, unfathomability and depth. 6. Positioned in the midst of the ocean the mountain Mainaka he (Hanumat) took to be a whale, a big aquatic being. He touched it (on account of his monkey nature). With this touch he showed respect to him the respectable one and having been shown respect by him started crossing the ocean in all seriousness. 7. To see him in the sky, the Siddhas put the question: Is it Airavata (the divine elephant) which is proceeding to the ocean with loud sound? Or is it an arrow of Rama in pursuit of Ravana or bad luck assuming the form of a monkey, which is on the move? 8. Hanumat avoided Surasa (the Naga Mother of that name) sent to him by gods (to test him) with the view that she has good intentions while Simhika was smashed to smithereens, she being an enemy. In this way that monkey of the king of monkeys and bears (Sugriva) was doing good things continuously (all alone). Of what use are the innumerable stars to the lord of Brahamanas and constellations (the moon)? [the second half of the verse has double meaning. Just a single Hanumat could destroy Simhika while the whole host of the constellations could not do so in the case of Simhika the mother of Rahu which eclipses the moon]. 305

tribhirhanumatah paratira-praptim varnayati- darpena paratatamutpatato'sya vateh saktim visodhumasaha calita'cala'pi | ya'ho himadrisadrsamapi parvatana- makrantibharavahanadapi no acalit || 9 || sa prapyamapya khalu paratatam nananda catyam sucataka ivambudavaribindum | manam manasyamanutoru ca nabhimanam namnamyate sma ca raghuttamamuttarasyam || 10 || sa svarghyapadyamabhipadya vanasriya''dya- mudvegahinahrdayo'pyuruvegasali | rasyani casya kadaliphala - narikela- satpugadevakusumani sumanito'gat || 11 || hanumato lankapravesamaha- ristipraharirajanicararaksita ya tam nirbhayo nisi kapih pravivesa lankam | padmesabhaktikavacadhikalabdhadeho- tih kim tatasrastu vajrakalevaro'yam || 12 || hanumata lankaraksasyascapetanamaha- sa brahmacaryapi krte'rthitakamabhange muktottalam pratalatah prajahara lankam | drastum gata iva ratisa - sarastadasye vakram kataksasaramangulayo'sya rejuh || 13 || dvadasah sargah 1

Description of Hanumat reaching the other side of the ocean in three verses: 9. With Hanumat flying into the other side of ocean with pride, unable to withstand his prowess the earth which has the name Acala, that which does not move, 'became cala (shaky). It had not shaken even with the weight of the mountain like the Himalaya. 10. Like the Cataka bird on obtaining the drop of water from a cloud to which a request can be preferred he on reaching the other shore felt happy. He felt immense self-esteem but not pride and offered salutations to Rama turning to the North. 11. With no uneasiness in his mind (udvegahinahrdayah) and (yet) endowed with great speed (uruvegasali) he was served by the Vanalaksmi, the Forest Deity first with the respectful offering (arghya) and then water for washing feet (padya). Later he was served' tasty bananas, coconuts, nice arecanuts and cloves. Wellreceived he then proceeded (forward). The entry of Hanumat in Lanka: 12. Lanka which was protected by the demons with swords and weapons, that one, the monkey entered at the time of the night without fear. Will he be afraid of that when he has his stone-like body which is protected by the armour in the form of devotion to the Lord? The slapping by Hanumat of a Lanka demoness: 13. Even though he was celibate he gave a strong slap to Lanka [the demoness of that name who was assigned the duty of protecting its portal] when his desire [to 307

dvabhyam lankapurim varnayati- cancanmahavipanayah puri rajavithyo'- nacchannapanyanicayasca babhurvipanyah | cailani ratnanivaho'ggramabhucca panyam varyorumulyamasubhacca sucailaratnam || 14 || nasyanti yatra manihema-nisanta - kanta'- lamkarakantibhirabhi sma tamitamamsi | sevye tanau vapusi tatra nisevyamane tucchoturesa dadrse sadrsadviparsvah || 15 || athastabhi rajantahpuram varnayati- matveti yad yuvatayo yuvatisu labhyah kantavarodhanamabhiruragat sa vatih | raksivrajairavahitaih pariraksyamanam dvadasah sargah yat samtrasanniva visatyanilo'pi jalaih || 16 || tejonidhanakiranaprakaraprasutam naksatranayakakarotkaranirgatam ca | gatva sa yauvanamudaiksata yauvanastham tvastrapranityavadhisujjvalamancakesu || 17 || puspasthalisu viniliya bhayanna jhilli rimkaramapyakurutatra ratantarayam | lankesvarastaditi bhinnamanahpravrttim kam samtatim nijanayajjanayancakara || 18 ||

enter the city] and her desire to have sex with him was obstructed. His (five) fingers on her face gave the appearance of the arrows of cupid gone to see the curved arrow of her side-glance. Description of Lanka in two verses: 14. The Royal road had in the city glamorous and sprawling market places and the markets had heaps of uncovered wares. Clothes and gems were the main wares in them and the good quality clothes and the gems of high price shone in them. 15. The thick darkness of the night there got removed by the glow of the golden houses studded with gems and the sheen of the ornaments of the ladies. Hanumat assuming a form fit for the place (to hoodwink the demons) looked like a small cat with similar sides. Description of the harem of the king in eight verses: 16. Thinking that young women can be found among the same (young women) the fearless son of Wind (Hanumat) went to the harem which, being under the protection of the security guards even the wind entered in fear as it were through the lattices. 17. Going there Hanumat saw a bevy of young women born of the rays of the sun and moon on the bright beds which were the ultimate in the creation of the Divine Architect. 18. Here, in this harem, the cricket hiding in the flowerbeds did not produce out of fear the sound of rin which could cause obstruction in the sexual act. What kind of issue the lord of Lanka could give birth to which could differ from his mental state? 309

harsatsugandhisumanah sayane prasuptam tvacam ca nasamubhayam sukhamadadanam | ramam sa kamapi sakamapisanganetram vastravrtorumudalokata lokatarsim || 19 || nancaru varnamiva samtrutitaikayasti- mabibhratim dvisaraharamurahsthale'nyam | haryagya arataratasraminim vikirna- vesam sphurannakharadaksatimalulokat || 20 || rajivacaksusamasesahimamsuvaktra- mastrikrtaprakharavakrakataksapatam | simantapuspamadhupairnavakesavesam tankancanadyutimudaiksata kamcana strim || 21 || matta madena samadena ca manmathena nunna nigadya ca nijananato nakaran | praptapi purnaparirambhamudaktaroma'- pyardhorukam priyata aiksi harantyatha'nya || 22 || paryankato drutavati priyamavrajeti- ramcakrusi prthubhuja ca vikirnakesi | vridavidheravidusi vidusi ca dhastaryam dakinyavaptatulana kvacidaiksi ka'pi || 23 || dvadasah sargah

19. He (Hanumat) saw a woman who was asleep happily on a fragrant flower bed enjoying both kinds of pleasure, that of skin (touch) and that of nose (=smell), who had reddish eyes due to passion, who had covering only on the thighs and who captivated the people. 20. The best of the monkeys (Hanumat) saw another woman (there) who was carrying on her breast a necklace looking like the letter n with one of its strings broken giving the appearance of having two strings, who was exhausted with sexual act just over, who had clothes in disarray and who looked pretty with her nail and tooth bites. 21. He saw a woman in golden hue who had lotus-like eyes, whose face resembled the full moon, whose weapons were the crooked side-glances and who had tresses of hair which had flowers in them that gave the appearance of bees. 22. Hanumat saw still another woman who was intoxicated as she was drunk and was conceited, was impelled by Cupid, was saying 'no, no' even while she had her hair rising on end with joy she had derived from tight embrace from her lover and was removing her petticoat [as the signal to the lover to gratify her sexually]. 23. Hanumat saw yet another woman looking like a Dakini (a female goblin) who was running from her bed calling out to her lover to come, who had long arms and hair disheveled, who was unaware of shyness and knew (only) impudence. 311

atha hanumato'sokavanikagamanamaha- mukteva no janakaja'tra tu kaca-gunja- pathojabijaka - varatakadamaniva | gacchamyato'saphalatartyavaso'paratra matvetyasokavanikamavisaddhanuman || 24 || yugmena sita-darsanamaha- tapena bhartr-virahaprabhavena taptam mugdhamadrstaviditasrutapurvarupam | vacamagocaragunamupamamiva''pta- cakropalabdhatarabhuryupama'vasistam || 25 || tatra sthitam janakajam paricitya nutva tosatsa nathamanucintya cicinta cantah ramo'graradu divisadam sa yatha'ksarana- mah striyami sphuritatanmukuta tatha'sti || 26 || atha caturbhih, sitadarsanena hanumato vicaranamaha- pasya'raseva kavita digiva'prakasa rukmormikeva vimanirdrgiva'viloka | satkarmamug dvijadaseva dhava'yuteya- njampatyavasthitiriva'pranaya na bhati || 27 || dvadasah sargah

Hanumat's visit to Asokavanika: Sriramacaritabdhiratna 24. This harem is like a necklace of glass, gunja (a red berry), the lotus seeds and cowries. The pearl-like Sita should not be here. Hence on account of lack of success I go elsewhere. With this idea Hanumat entered the Asokavanika. Description of the sight of Sita in two verses: 25. Tormented by the agony of the separation from her husband she, the like of whose beauty was never seen or heard of earlier, the innocent one with indescribable qualities, formed standard of comparison far outweighing the one offered by the credible persons (aptas). 26. Recognising Sita who was staying there (Asokavanika) he praised her in his heart of hearts. He (Hanumat) remembered his lord in joy and thought that Rama was the foremost of the deities just as a is of the syllables. Similarly his wife is i Laksmi, who has him as her crown. [just as Rama is the foremost of the gods, he being the incarnation of Visnu, his wife is Laksmi who is the foremost of the goddesses]. Description of Sita's condition in Asokavanika as Hanumat finds it in four verses: 27. See, in separation from her husband she looks like an insipid poem, a quarter with no light, a golden ring with no jewel and an eye without the sight, the state of a Brahmin bereft of six acts, a couple with no love among them. 313

nasyantyapisahrdaya'suyuteva murtih samjnanvita ghupapanigrhityudasa | satyakrteva manirekakaragraharha distya'bhijivati ca raksati silamesa || 28 || asyah pralobhanavitarjanatatparasca- mrsyantya etaduditam prabhunama cetyah | yattaikadrstaya uduktakatuktayo'mu- mavestayanti susukimiva duskaratyah || 29 || nakarasobhi dadhati nisitam trisulam sa'nya krpanamapara tvasidhenukam ca | sitam pravidhyati katuktibhirasriteyam dvadasah sargah ta dhvanksakantakilata iva kalpavalli || 30 || atha saptabhih ravanasya sitaparsve agamanam tayoh samvadam caha- vibhrantahrt samudite'tra vidhavasese velatigo'bdhiriva matta iraprabhavat | sayyagato janakajasmrtimapya kama- jvaryantaro dasamukho'tra tada samagat || 31 || laksmiriva'dhanamupaiksata janaki tam, namnamyate sma sa pade sirasa, tathapi | sa vyajahara ca catuni katuni cante tiksnamsusakrajayi varnitavan svamojah || 32 ||

28. She having her lord in her heart even though dying looks like a breathing statue, she the wedded wife of Rama, has consciousness, she has hope. Given to truth, she is like the Kaustubha jewel which deserves to be worn/accepted by a single hand. Luckily she is alive and keeping her modesty intact. 29. The female attendants given to enticing and reprimanding her and intolerant of the name of her lord uttered by her with her eyes fixed on her speaking harsh words surround her like the female sarikas (a kind of birds). 30. One of them carrying sharp Trisula of the form of (the syllable) na, the other one the sword and still the other one dagger pierce Sita with sharp words. She is in their custody like the desire-yielding creeper in that of the thorny creepers with crows on them. Seven verses describe Ravana's approach to Sita and their conversation: 31. When the (adverse) fate had all accumulated there [in a form of intimidating Sita by him and Sita's own bad deeds, karmans] Ravana intoxicated under the influence of liquor like the ocean over-flowing its shores under the impact of water (pouring into it) getting passionate remembering Sita while in the bed came there at that time. 32. Like Laksmi, the Goddess of Wealth, a poor man Sita ignored him even though he was bowing at her feet time and again. He spoke sweet words and finally the bitter ones and spoke of his prowess excelling that of the Sun and Indra. 315

taptah sa aha kupito'tha, na me srnosi - to'gnau visa prapata va parikhamburasau | nicchidya va tava sariramadantu bhojya- vastukrtam krtaniriksanikah ksapatyah || 33 || caksurnimilya trnamantaratah prakrtya - nattaitadiyamukhadarsanadusana sa | sita svahrtphalakacitritaramacitra tam samnisamya giramakhyadasodharosa || 34 || jnatam balam tava tadaiva yada hata'smi tvampasyatoharajano'pi jayatyabhiruh | vikhyatasaktirasi cedadhuna'pi ramam gatva punarjaya samarjaya mam ca kirtim || 35 || taccenna sakyamanalam visa va samudram kalpagnitejasi na cejjvala taccharagnau | manyuddhure raghuvare kutukeksinam cai- sam prakprahasapatutamahamiksitahe || 36 || kartya pradahyamathava vapurasthiram me, martavyadharmamayatamamaro'yamatma | nadisca dhaturiha nadiriyat prayogam tejo'rka ujjhatu, paratra rame na ramat || 37 || 316 dvadasah sargah

you 33. In agony and in anger [at Sita's refusal] he said: 'Since do not listen to me, you jump into fire or into the water of the moat or the demons guards may eat your body as an item of food by cutting you into pieces. 34. Closing her eyes, placing a straw in between not incurring the soiling which would go with looking at him, Sita unable to control her anger with a figure of Rama painted on the canvas of her heart on hearing these words said: 35. 'Your prowess I had come to know the very time you had abducted me. Even people like goldsmiths and the tailors who pilfer even when the owner is looking on (pasyatohara) are better than you for they are free from fear. If you have fame well known, even now go to Rama, conquer him and win me and the fame. 36. If that be not possible, enter into fire or ocean or get burnt in the fire of his arrow, which equals the heat of the fire at the time of the doom [Pointing to the people who were making fun of her at Ravana's harsh words for her, she says:]. With Rama in dire anger I will watch the expertise in earlier jokes of those who are looking on (now) in curiosity. 37. This perishable body of mine you may have cut or burnt. This will follow the nature of mortality. This soul is immortal. In this world the root beginning with n may have to be used with n [due to a preposition like pra]. The sun may shed its lustre but I would not take delight in anything other than Rama. 317

ravanasya sitavadhayodyamanam patnya grham prati nayanam caha- nagnikrtam dadhadasim kupito dasasyo manyuh ksamamiva nihantumamum prayete | hanta ksitirduhitrmrtyubhiya cakampe dvadasah sargah tavat prabodhya sa nisantamanayi palya || 38 || atiduhkhartayah sitaya maranavyavasayamaha- trailokyanatakanatasya sakhi nati sa- lokyatvaram mimilisuh parabhumikayam | yam sa'gha asrayaduparyapi tasya dutah sambadhya martumayatista natagamam tam || 39 || hanumatah tatpateranguliyapatanapurvakam kusala-kathanamaha- 'caksuh sudhamupari varsaya ramadute ramah sukhi samayi ! prcchati sanujaste | ' caksurmanohrtamimam kapiruktimukva'- ram patayan punaruvaca tadurmikeyam || 40|| tena sitayah pramodamaha- santarpinastaduditamrtapurapana- deva'samajjanakaja'ntaratarsadahah | varsena dava iva tena sasama sokah singena naryabhisrteva puphulla casa || 41 || 318

38. Enraged Ravana carrying the bared sword tried to kill her (Sita) like anger the tolerance. O! the earth out of fear for the death of her daughter shook. In the meantime his (Ravana's) wife gave him right advice and brought him to the palace. In sorrow Sita decides to court death: 39. The actress (Sita) companion of the actor on the stage of the three worlds (=Rama) noticing the delay [in union with him] and wanting to meet (him) in another birth (in the case of actress in another role) tried to die by putting the noose under the Asoka tree. There came on the upper part of the very tree the messenger of that actor, Hanumat. 40. Shower the nectar of your sight up on the messenger of Rama. Rama is all right. He together with his brother inquires of you of your welfare. Having uttered these words which captivated her eyes and mind Hanumat dropped the ring and said that the ring was his (Rama's). Sita's joy at this: 41. With the drinking of the fulsome nectar of the form of his words which was very satisfying in itself, the inner thirst and burning of Sita subsided. With that her sorrow was over like the forest conflagration with the rains. And the hope brightened like the woman approached by a lustful person. 319

dvadasah sargah sriramacaritabdhiratnam hanumat-sitayoh pranamakusalaprasnavaha- gatva kapirjanakaja'nghriyugam sa parya- namyate sma tamasau bahu manyate sma | tustyasta copasrtayoh 'kusali 'ti sabda- stamkara amilitayoriva capakotyoh || 42 || atha dvabhyam hanumantam prati sitavacanamaha- ramapriya''ha tamidam, sudinahamadya ghatyastyasau subhatara, yadudiksitastvam | vaktrendutasca 'raghurat kusali ' ti vacam syannam sudhamiva pibami cakorikeva || 43 || martavyameva manasiti mataikamatya hatma tvaya''vi mama dattadhavormikena | manye raghudvahasukhasravanat puranai- nah samhatirhasitumarabhate madiya || 44 || tribhirhanumatah sitam prati samasvasanam prativacanamaha- baddhanjalih kathitavrtta uvaca viro bhaumi priyastava viyoga- kurogarugnah | ramastvayeksitanisevitamityudasa- masya diso jalaphalanilamapya jivan || 45 ||

42. Going to the feet of Sita the monkey bowed again and again and she showed him great regard. In happiness when they came together came out the word kusali [the word kusali uttered by Sita implied the query to Hanumat on her part as to whether he was all right. The same in different voice uttered by Hanumat implied as to whether she was well] like the twang of the ends of the bow coming together a bit. Sita's words to Hanumat in two verses: 43. The beloved of Rama (=Sita) said to him: Today is the auspicious day. That moment is more auspicious when I spotted you. I hear from your moon-like mouth the words that Rama is all well. These words I drink like a cakorika, the female of the cakora bird, the nectar that has flowed out. 44. You have saved my body by giving me the ring of my husband just as I had resolved to take my life. I think on hearing that both the scions of Raghu (Rama and Laksmana) are all right the mass of my old sins has started shrinking. Sita's consolation by Hanumat in three verses: 45. Having described the events the brave one (Hanumat) said with folded hands: 'O the daughter of the earth (Sita), your darling is suffering from the fell disease of separation from you. He is sustaining himself somehow by subsisting on water, wind, and fruits of the southern quarter in the hope that you would also be subsisting on them of the same quarter [that gives him hope of reunion]. 321

sampratyadarsamahamatra kadarthanam te pratyarpayami sati ! tatphalamesa yami | hrtyastvarerasuhrtim phalamarpya labdhe- dvadasah sargah stah srak tvayaisyati samam ghuradayodhyam || 46 || purnam karisyati krtamiti sa pratijnam, jitvaiva no, nanu nihatya ripum sa tapta | tasmacchucam tyaja ca mamanusadhi, yatum sarvam bhavisyati subham raghuratprabhavat || 47 || dvabhyam svacudamani- pradanapurvakam sitaya hanumantam prati priyasamdesoktimaha- vandarave nijasiromanimarpya tasmai daivim krpamiva tato nijagada sita | vastu priyam priyatamaya dadamyado yat taih svairjanaih smarayita samameva mam tam || 48 || antaya tam nijaripostvaraya dvimase bhinnasthitirniravadhim tu sa mam nihanta | singasya karma visadikriyatam samam co- cyantam ca bhadra kusalani sivo'stu te'dhva || 49 || hanumatah tatah prasthanam vanibhanjanam caha- caksurjalaih snapita asnapayamstadanghri lankesamarmikaparisthitimabubhutsuh | kapeya-kausalakalam kalayan kapindro yam cavisantriravisad, vyabhanag vanim tam || 50 || 322

46. I have seen here now your humiliation. Here I go, O chaste one and repay that (humiliation) [by killing the demons]. The fruit of (your) abduction Rama will offer by taking away the life of the enemy. Having (thus) achieved what he had been aspiring for he would repair to Ayodhya along with you. 47. The vow that he has undertaken he will fulfill not only by conquering the enemy but by killing him. That will indeed satisfy him. So do not grieve and permit me to go. With the power of Rama everything will be all right. Sita's message to Hanumat for Rama accompanied with the handing over to him of the Cudamani, the crest jewel: 48. Having handed over the Cudamani to him, to bow is in whose nature, as if it were a divine favour, Sita said: I give this dear thing for the dearest one that will remind him of me along with other kinsmen. 49. You make him (Rama) to be quick in finishing off his enemy within two months. If that limit were to be over, he who has no consideration for morality will kill me. You explain to him the act of that lecher along with this. Give (him) the best of the wishes. May your path be blissful (=safe). 50. Bathing thoroughly with his tears her feet, he (Hanumat) with a mind to guage the internal situation (the extent of his army, the steps taken for the protection of the city etc) of the ruler of Lanka adopting the art peculiar to a monkey destroyed the same grove into which he had entered. 323

hanumata'ksadinam hananamaha- ramam stuvasca nijighrksumatho jighrksam ksapyam ksapataganamaksapayat tatha'ksam | sendrari-ratricarato druhinastrabandham ramramyamanahrdavapa nrpam didrksuh || 51 || dvabhyam hanumato ravanadarsanam varnayati- vibhrajamanamiva bhanumadhrsyadhamna bhimam dadarsa sa dasasyamanalpasaktim | sadvaktra ugratarasaktirapiksayaivai- nammanya amanuta simhamivahave yam || 52 || krtam manasi vatine- tyahaha ravanasyorjitam tapatyati na bhanuman, na bahu vati vato bhayat | krpadrsamabhipsavo dadhati lokapalah sthitim tyajanti jalamambudah suphalini ca prthvi sada || 53 || ravana - hanumatoruktiprayukti aha- dvadasah sargah stambhasthayamatha sthitam dasamukho'prcchat kapim ko'si re ? daso'ham paripurnacandrayasaso ramasya, kiso'bravit | ramo'sau katarah, svamatrvadhatah khyatah, parivraduta, moheneti vadantamasrapapatim kruddho'vadad marutih || 54 ||

Killing of Aksa and others by Hanumat: 51. Uttering praises of Rama he destroyed the host of demons who deserved destruction as also Aksa who wanted to capture him and restrain him. With the desire to see the king (Ravana) he accepted capture with a happy heart through the Brahmastra from Indrajit and (other) demons. Two verses describe Hanumat's seeing Ravana: 52. He saw the terrible Ravana of no mean prowess who through his unassailable majesty looked like the brilliant sun. Him Kartikeya even though exceeding him in strength looked upon in the battle as a lion while thinking of himself as a deer. 53. The son of Wind (Hanumat) thought in his mind: Wow, what a majesty of Ravana! The sun does not shine much, the wind does not blow much out of fear. The Lokapalas, the Guardian Deities of the Quarters desirous of his gracious glances maintain order. Clouds shower rain and earth always yields bumper crop (lit. good amount of fruits). Dialogue of Ravana and Hanumat: 54. The monkey standing like a pillar Ravana asked: "who are you?". The monkey replied: "I am a servant of Rama of fame like the full moon". "Which Rama? The one who is known for the killing of his mother or a mendicant?". While Ravana was speaking thus through ignorance the sun of Wind Hanumat said in anger:

dvadasah sargah atha tribhirhanumato ravanam prati tatprativacanamaha- visvag yah kharadusanatrisirasahsanalpasenan krudha''- jvalya'ntagniriva svabanasikhaya'dhaksit patanganiva | rah pragitvabhidhiyamanamapi yannama''dyavarnam bhayam pratyaksam tava matulam tamanayad, ramah sa kim no srutah || 55 || musnan yadbhayato raho janakajam tvam kamdisikyam gato mohadeva karalakalakavalibhusnum svamavetsi no | darpi yena hato hrtanujagrho vali sa ekesuna haryaksesapadam tatha priyasakhah sugriva aropitah || 56 || devim tasya vadhum vicetumavanaukisah paraskotayo vargibhuya carantyaham tu hanumannamatra tamapnavam | tabhyah sa tu para, vasanti divi ya, bharta'pi tasyah paro 'yo'sau rama, ito jijivisasi cet, sa sriyatam sa'rpyatam || 57 || ravanasya hanumadvadhajnapane vibhisanasammatimaha- vahnistivra iva'jvaladdasamukhah srutva taduktim krudha, ramhasto'pi ca tasya maranamasadutpatamuttarkayan | prag natva'tha vibhisanah punaravag, dutah krtopadravo'- pyarheno vadhamuttamaksitibhujam, samdusya niskasyatam || 58 ||

Hanumat's answer to Ravana in three verses: 55. He who flying into rage like the fire at the end of the aeon burnt down like insects with the fire of his arrows Khara, Dusana and Trisiras with huge armies, whose name begins with ra which you know and caused the fear to your maternal uncle (Marica), have you not heard of him? 56. On account of whose fear you stole Sita when she was alone and ran away. On account of ignorance you do not know that you are going to be the morsel of terrible Death. He who killed with a single arrow the arrogant Valin who had carried away the wife of his younger brother and put his dear friend Sugriva to the position of lord of monkeys and bears. 57. In search of his noble wife more than a crore of monkeys roam about the earth in groups. I of the name of Hanumat have, however, found her out here. She excels the goddess who resides in the heaven. And that Rama, her husband also excels (the gods). So if you want to live take refuge with him and return her to him. Vibhisana's opinion at the order to kill Hanumat: 58. Hearing his words Ravana flared up like flaming fire and apprehensive of his [potential] to create mischief ordered his execution in speed. Vibhisana first bowed [to Ravana] and then said: An envoy, even though having indulged in mischief is not to be killed by a good king. He should be turned out with disfigurement. 327

dvadasah sargah ravanena vibhisanavakye svikrte raksasanam hanumatpucchaprajvalanamaha- samyak tadvacanam tatha'stviti tada jagraha rad raksasa- mutthaya'nucarasca pucchamayujan valkaih sanaiscanileh | thathayyetimrdangavadanaparascayojya tailagnina'- pyantarvithi masim vilipya vadane bala iva'carayan || 59 || hanumata masilepanamagnijvalanam catibalavata'pi taih katham karitamityutpreksate- canga'horatrasabda-prathamacarama - sadvarnalope'pi hore- va'stiyam ramasita-prathamacarama - sadvarnalope masiti | nancagnistatavayoh suhrditi ca vidamstau nisevyaisa vati - randolyeddha'gni puccham puramadahadanudhyatakharjuradavam || 60 || dvabhyam lankadaham varnayati JICHSTAGE agnidravitahemabhitti-nipatadvaiduryavatayano yodhya'yodhyavicaravancitahrdah senapatin dravayan | yam vithim vicacara tamatirudatstribalavrddhakulam pravyanjabhiranjayannijamanah prabhanjanih pradhvanat || 61 || 28

After Ravana accepts Vibhisana's advice the demons burn Hanumat's tail: 59. All right. Let it be so. Accepted his words the king of demons. His attendants got up and tied Hanumat's tail with tree-barks and hemp. Playing on the drums with the sounds thu, thayya poured oil on it and setting it on fire blackened his face with ink and paraded him in the street like kids. The poet fancies as to how they could set fire and blackened the face while Hanumat was so powerful: 60. Just as of the word ahoratra with elision of initial a and final tra, the word hora is left in the same way with the elision of the initial ra and the final ta of Rama Sita, masi (=ink) is the good word left. [when masi was applied on the face of Hanumat, he thought that masi was a combination of Rama and Sita and it was that which was being applied to him]. Well, Agni, fire is the friend of his father Wind. Thinking thus the son of Wind (Hanumat) accepted them {the ink and the fire} and after doing that brandishing the tail in flaming fire burnt the city which reminded of the conflagration of the date trees. Description of the burning of Lanka in two verses: 61. Because of whom the windows of Vaidurya from the golden walls melted by fire, driving away the generals whose minds had stopped discriminating between who is to be fought or not, whatever street he, the son of Wind (Hanumat) roamed about, he opened it up to loud cries of its women, children and elderly people, thus regaling himself. 329

dvadasah sargah sthitva'nena vidagdhata prakatita prag ratra-sabhayamiti tosattena tada vibhisanagrham na'ho vidagdhikrtam | ramo bhaktasuraksako vijayatamityesa udghosya cau- mahsabdasya muhuh prayogamakarod humkaradambhatkapih || 62 || hanumatah svapucchagnisamanapurvakam lankatah prasthanamaha- puspasragbhuya bhuyo'dahadapi dahano nasugim yatprabhavat pascattam kim sa dagdhum prabhavatu bhavanam silavaheritistam | kelikautuhaloktim sa divi divisadam hrsta akarnya parya- namya'tho ramapatnim kapiracaladitah sindhunirvapitagnih || 63 || ekena sundarakandiyamavasistam vrttamupasamharati- supraptim smaratam svakiya suhrdam sitapti - sadvrttato hrd modam paramapayan madhuvanam nirvesayan vanaran | vrttantam prabhave nivedya sakalam cudamanim svarpya ca- tah prasthapaya sainyamityakathayad ramopagudhah kapih || 64 || iti srikavirajasukavina srinityanandasastrina viracite sriramacaritabdhiratne ramanke mahakavye sitopalabdhirnama (kaustubhamanih ) dvadasah sargah samaptah || 12||

62. Since Vibhisana had shown vidagdhata, wisdom/ shrewdness (lit/ non-burning), his house he did not burn (na vidagdhikrtam). [pun on the word vidagdha]. Victory be to the saviour of his devotees', raising this slogan in loud voice he uttered the word om on the pretext of uttering the sound hum. Departure of Hanumat from Lanka after putting out the fire in his tail: 63. Because of whose power the fire turning greatly into a flower garland did not burn, can it burn thereafter her who is the abode of the fire of good conduct (Sita)? Hearing these pleasant words uttered by the celestial beings in playful mood, Hanumat felt happy. He bowed to Sita and proceeded from there (Lanka) by putting out the fire with a dip in the ocean. The poet concludes the remaining events of the Sundarakanda in one verse: 64. Filling the hearts of his friends who had been expecting his safe arrival back with a news of finding Sita, feeding the monkeys [with the fruits etc.] of Madhuvana, reporting to the Lord the entire news and handing over him the Cudamani, the monkey having been embraced by Rama told him to dispatch the forces. With this concludes the Twelfth Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Sitopalabdhi (Kaustubhamani). 331