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atha trayodasah sargah athah tribhih senaprayanam varnayati- bhallukasitameghamantarasubhatsaumitrisugrivaka- ramyodyadgurusukramayudhatadinnihsamkhyakisodukam | dvasthastangadajambavatprabhrti - satsaptarsi-yuktadhruvam jagrad-rama-vidhu vyarajata camu - pravrt - pradosambaram || 1 || sraddhatah prathamam hi savyasubhage skandhe vahamllaksmana- mamsadvayyadhiropitaprabhuvaram proce'ngado marutim | gambhiro'si tatha vahamstribhuvanadhisam tato'khyat sa tam tvadrg nasti sa, lokabhrd-bhrtamihaikamsena yo dharayet || 2 || barb of mid ramasripati-laksmana'hipayutam sugriva - manthacala- e mastraurvam hanumattimimgilagilam cakresanakresvaram | sankhyatitabhata''p-caram tvabhimilan sainyabdhi-bandhum muda tyaktveva svagabhiratam jaladhirudvelo'tivelam babhau || 3 || 332 W

CANTO XIII Description of the march of the army in three verses: 1. The army gave the appearance of the sky at the nightfall in the rainy season where bears were dark clouds, Laksmana and Sugriva were beautiful and bright Jupiter and Venus which shone brightly, the weapons were the lightning, the countless monkeys the stars, the eight commanders Angada, Jambavat and others were the saptarsis with the Pole Star forming the eighth one and the wide-awake Rama the moon. 2. Carrying Laksmana on the right shoulder out of reverence [his idea might have been that in this way he would be facing his feet and it would be convenient to talk to anybody] Angada said to Hanumat who was carrying Rama on both the shoulders: "You are very thoughtful (lit. deep) that you are carrying the Lord of the worlds in this manner. To this he (Hanumat) replied: 'There is none like you who carries carrier of the worlds (Sesa, Laksmana is said to be an incarnation of him) on one shoulder. 3. Crossing its shores far too much shone with the joy of meeting its kin, the other ocean in the form of the army, the ocean gave the go by to its natural sobriety. That army ocean had Visnu in the form of Rama, Sesa in the form of Laksmana, the charming mountain in the form of Sugriva, the submarine fire in the form of weapons, a larger fish that swallows even Timingala in the form of Hanumat, the huge crocodiles in the form 333

samudram varnayati- paryantodyadasamkhyasankhavilasavela -srajam bibhratam trayodasah sargah rajyam caru cikirsumammayamiva'khande'pi bhumandale | krandatkrurakulirakacchapakulam drstvogramabdhim hrdau- 1 mah sambadhya purah prayogamajapad mantram prabhurvarunam || 4 || hanumadgamananantaram lankavrttamaha- bhanktva''dahya purim hanumati gate jnipsuh svakrtyam kriyam raksorat sa vibhisanadisacivan papraccha kim syaditi | tatrovaca vibhisano janakaja strikartumista kula- syantayaiva hi kalpita tadadhunapyasritya tam sa'rpyatam || 5 || tigmabhisurivottapanniti vacah srutva krudha so'bravit, ke kurvantyakrtam krtam krtadhiyo yat syat krtam, tat krtam | ramam ced bahu manyase, pura ito nirgaccha gaccha'dhama, mohenetyavamanyamanamanujo jyestham pranamya'calat || 6 || harsattatsacivascatusparimitah samadyupaya iva nutam nyayibhirangadharinamiva nyayam tamanvagaman | mantram ca tridinam prajapya viratam yam laksmano'sevata, tam ramam sa vibhisano'pi saranam praptah saranyam tada || 7 ||

of army commanders, the aquatic beings in the form of innumerable soldiers. Description of the ocean: 4. Seeing the terrible ocean which was wearing the garland in the form of the shores looking beautiful with numerous conches tossed up at the corners, the ocean which wanted to create watery kingdom on the entire earth, where fierce crabs and tortoises were howling, the Lord (Rama) chanted the mantra in praise of Varuna with the pre-fixture of om to it. The state of Lanka after Hanumat's departure: 5. Hanumat having left after destroying and burning Lanka all over Ravana wishing to know as to what is to be done enquired of the ministers like Vibhisana. To this Vibhisana replied: Sita whom he wants to have as his wife will lead to the destruction of the family. So even now go to him (Rama) and return her to him. 6. Hearing these words flaring up like the sun Ravana said: Which wise ones undo what they have done? What is done is done. If you have feeling for Rama, leave this city, go away, O, lonely one. When he insulted him in this way the younger brother (Vibhisana) saluted the elder one (Ravana) and went away. 7. In joy his four aides like the four expedients such as conciliation (sama etc) followed him who was righteousness incarnate and was eulogized by those who were conversant with justice. With him whom Laksmana was attending as he had paused after chanting the Varuna mantra for three days, the worthy of refuge, Vibhisana also took refuge. 335

tribhirvibhisanagamane sriramasya mantranam varnayati- trayodasah sargah vyanjan kincana karyamantaratamanahuya bahyamstatha sarvan karmaniyojanena visrjan mantra prabhuh prstavan | jalpanti sma vibhisana'pagamanam sugrivamukhyastada yat pratyarthi-cirascitah sa sahasa visvasamarhet katham ? || 8 || putro gandhavahasya sasmitasudha-vrstiksitah svamina namro bruta sa, irhilopamayate yadvad bahoriyasah | rama bhratrvaro dviso'pyapagatastadvad balad bhuyasah, khyatam pratyayakangahinamiti tad nirmuktamatyarthatah || 9 || yid yadvad bahupurvamisthamupagamya'tyarthamartham diset, kam siddhim na dadatu so'pyupagatastadvad balam prag bahu | jalpamiti subhuyaso'pyaribalad bhuyisthatam no'dhuna''- pannam tad-dvisadetadagamavasajjeta balam tadvalam || 10 || 336 yugmam |

Description of Rama's consultation at Vibhisana's approach in three verses: 8. "There is some work" saying this he called in those in his innermost circle [like Laksmana, Sugriva, Jambavat etc) while dismissing the others by assigning them some work or the other. He enquired of them their counsel. Then they led by Sugriva spoke about throwing Vibhisana out because how could trust be reposed in him who had been with the enemy for so long. 9-10. Looked at with the shower of nectar-like smile by the Lord (Rama) he, the son of Wind (Hanumat) spoke humbly: O Rama just as the i of the suffix iyas (iyasun) gets elision [by Pan. Sutra bahor lopo bhu ca bahoh (6.4.154) which means that when the suffix iyasun is added to the word bahu the i of it is dropped and the word bahu is substituted by bhu + isyas (iyasun)> bhu+yas], in the same way the brother of the enemy of much greater forces having come away from him would make him suffer to the extent, that it would lose the trust or the determination (pratyaya) just as the pratyaya, the suffix iyasun, with the loss of i suffers loss of its part along with loss of its meaning of excessiveness. On the other hand just as with the addition of the augment yit (y) to the suffix isthan (istha) coming after the word bahu which again is substituted by bhu it gains in the sense of excessiveness, in the same way what success the gain of Vibhisana would not provide when come to an army which already is sufficient in numbers. So, I say that our army which has gained in the addition of the enemy in our ranks has got superiority over his (the enemy's) larger army and would conquer it. 337

trayodasah sargah hanumatprasamsanapurvakam raghavena vibhisanasya mitri -karanamaha- suprita raghunandanaprabhrtayah srutva''mananto mana- gritya vyakaranabhyudahrtibhrta pustam tadiyam vacah | vandarorapi tasya tam navanavonmesam sasamsurmatim samyak-svagatato vibhisanamatho mitricakara prabhuh || 11 || vibhisanasya sriramam prati vinitabhavamaha- hitva granthimathantaram dhanamiva vyana marmakhilam tattaccaru vibhisanah svasuhrde'nte'bruta namrastatha | stanyam tarnaka udha icchuriva gostvat-pad - yugalya aham dasyam kamayamana eva bhagavan maitrim labhe'nugrahat || 12 || tribhih sriramasya samudra-vinayanamaha- pustopayamupasito'pi jaladhi rupam yada naiksayat pasyan kopadrsa''ha rama udasamscapam sapatracikih | kam darpam dharase, jalakrtirasi hyugro nadinandyasi, tat svam darsaya varyadhisa paratha kurve yathabhipsitam || 13 ||

11. Hearing Hanumat's words corroborated by examples of grammar, feeling pleased, Rama and others, ruminating upon them for a while, had a word of praise for his ingenious thinking while he stood in obeisance. Thereafter Rama duly welcomed Vibhisana and made friends with him. Vibhisana's humility in front of Rama: 12. Opening up his heart by setting aside all the cobwebs (lit. opening the knots) like the money (in a purse whose strings are loosened) Vibhisana revealed in detail all the secrets of the enemy and finally said in humility that just as the newly-born calf looks for the udder of (its mother) to have milk in the same way I desirous of the slavery of your feet, O Lord, through your grace have got your friendship [I only wanted to be your slave but what I have got through your grace instead is your friendship]. The three verses describe the humbling of the ocean: 13. Even when sought to be brought round by Rama by effective measures (like chants etc.) the ocean did not show up, Rama looked at him with an angry eye. Rama setting the arrow on the bow said: what pride do you have [the other meaning kam (=water), darpa (=pride), you have pride in your water]. You have a watery form. You are taking delight in rivers [so you are not paying heed to my words as one given to revelry with women]. O the lord of waters! Show up yourself otherwise I will do as I wish. 339

trayodasah sargah sa srutva savapuh samait saliladhistam sanjalih smaha ca, mamaraksa, pitasi, yat sagarajaih pusto'smi te purvajaih | rugnam dinamiveti vadinamamum ramo'pi ' ma ma stuvi- hyasman va stuhi ' na bibhihi bibhihi tvam meti casvasayat || 14 || nandan nandathuna'tha natha-nava-drk piyusavarsodbhuva distya'ham punareva jivita iti vyakhyan samudro'bravit | gravano'psu tarantu matr-varato, badhnatu setum nalo, mamsye'dhisa krtajnatam yadi bhavan mlecchyam bhuvisu 1 ksipet || 15 || dvabhyam setubandhanam varnayati- yatnattena tatha krtam raghubhrta'bandhacca setum nalo yaudham karma titamsavasca kapayah sahayyamatenire | tattvajna bhavavaridhaviva jale terustaram prastara dasibhuya sivam prabhuh pranutavansrisetubandhesvaram || 16 || nandanti pracakasati praharanaih kolahalam bibhrati distam dyantyupacinvati prayatanam, puccham dhuvanti muhuh | gravno varini rundhati kapicamuh samskurvati paddhati- mevam setu-vibandhanam vivrnatisam kirtayanti yayau || 17 || 340

14. Hearing this the ocean appeared in bodily form and said to him with folded hands: Protect me. You are my father in that I am extended by your forefathers. When he was saying this as would a sickly, lowly being, Rama said: Do not praise me. Do not be afraid, do not. In this way he consoled him. 15. Then feeling happy with the joy of shower of the nectar of the new look, the ocean, saying, how lucky, I am given fresh lease of life spoke: Let the stones swim in waters, let Nala build the causeway through the boon of the mother. O lord I will feel obliged if you shoot an arrow at the land of the Mlecchas. Description of the building of the causeway in two verses: 16. Rama followed the words of the ocean diligently. Nala built the causeway. The monkeys eager to perform a soldierly activity helped [in this]. Like the knowers of reality in the worldly ocean the stones swam on in water and the Lord in the spirit of the slave uttered the eulogy of Srisetubandhesvara Siva. 17. Revelling, shining with ornaments, throwing up noise, destroying (lit. cutting) (Ravana's) luck, gathering momentum, tossing the tail again and again, stocking the stones in water, clearing the path-building the causeway in this way the monkey army chanting the name of the Lord (Rama or Setubandhesvara Mahadeva) surged forward. [this verse is remarkable giving the present participle form in Active of a root each from the ten groups of roots, ganas, like Bhvadi, Adadi, etc.]. 341

atha kapisenaya lankayasca durjayatam varnayati- trayodasah sargah jayyameva samarthayannupagatam drstva ca lankam camu tamkaradhvanimatanot svadhanuso ramastatha ravanah | hitva dhairyamadhisamucurubhaye yodhastadakarnya tam, tvadrg durjaya durjayamapi jayedenam na kopitarah || 18 || sriramasenayah ravanahrdaye jatam prabhavam darsayati- bhrata'rthe sati kumbhakarna ucitam hyadyaiva jagaryatam trdudahe sati satkilamrtamapi praptam na cet tad vrtha | bhissa-bhumni bhrte'pi tena yadi no ksina ksudha tanmudha, sabhyanadisadityaho dasamukho drstva prabhavam prabhoh || 19 || ravanasya sriramahrdaye jatam prabhavam darsayati- hikkodgaha-manak-ksava-ksavathubhiryasyaptakarnajvaram toyam turnataram tyajanti trsita, balasca matuh stanam | na ksayyah sa dasanano maghavata''pyah svairacara'rjita'- ghah syanno yadi, cetasityakrta tadviryam vicarya prabhuh || 20 || 342

Description of the invincibility of Lanka and the monkey army: 18. Seeing Lanka and the army (of the monkeys) with the idea that it is possible to vanquish it Rama and Ravana produced the twang from their bows [Rama thinking that it is possible to vanquish Lanka, Ravana thinking it is possible to vanquish the monkey army]. The soldiers (on both sides) lost patience on hearing it (the twang) and told their respective masters: O the invincible! It is one like you who can conquer even this one, invincible one and none else. The impression of Rama's army on Ravana: 19. Wow! Seeing the grandeur of the Lord [the impact Rama's army had produced on him] Ravana ordered the courtiers thus: Since there is need it is but meet that brother Kumbhakarna is awakened this day itself. When the thirst is burning, even the nectar, if not available even though it is there, is of no use. If hunger is not satisfied even when there is a big stock of food, it has no meaning. The impression of Ravana on Rama: 20. Developing ear-ache due to whose hiccup, sneezing and coughing the thirsty ones would give up water and the children the mother's milk, that Ravana, phew, would not be possible of distruction even by Indra if he were not to court sin through his wantonness. This was the thought that arose in the mind of the Lord (Rama) as he took notice of his prowess. 343

vibhisanaprarthitena ramenangadasya dutyena presanamaha- ramam prarthitavan vibhisana iti prityopalankesvara- trayodasah sargah mastra''danata aditah punarito duto'ngadah presyatam | sitesam pranipatya so'pi ca tadajnapto'gamat tatsabham, tavanyonyavilokanottaramiti prasnottaram cakratuh || 21 || tribhi ravanangadasamvadam darsayati- mallammanya na manyase'nyamadhikam, ko'si sthitah sthanuvad, nunno nasmi hrdisvarena nataye'ham malla evasmi bhoh ! | praptastvam kathamatra, vanchasi ca kim, dvahsthanjayannagato, yaccha tvam pratimallameva, yadi bho mad-vanchitam ditsasi || 22 ||

Dispatch of Angada as an envoy at the request of Vibhisana: 21. Due to affection (because Ravana was his brother) Vibhisana requested Rama that before taking up arms, Angada be sent from here as an envoy to the Lord of Lanka (Ravana) [as a last ditch effort]. May be even at that point good sense may prevail upon him and he may agree to return Sita which may prevent his destruction and that of the other members of his family]. Ordered he too bowed to Rama and went to his (Ravana's) court. After exchanging looks they questioned each other in this manner: Angada-Ravana dialogue in three verses: 22. [Ravana's query] Thinking yourself to be a wrestler, you do not take someone else to be superior to you. Who are you who are standing like a post? [this he said because the latter did not bow to him]. [Angada's answer:] The Lord has not urged me to bow to you. O ye! You are right I am a wresler. [Ravana's query] How have you come here and what do you want? [Angada's answer:] I have come here after overcoming the door-keepers. If you want to give me what I want, give me my match in a wresler. 345

rajye me malamallakambaradhara malla bahu tvadrsa, trayodasah sargah yam srestham ca balisthamutkatatamam vetsi tvameva'rpaya putrah kasya, vadasu, no yadi, yamam mallam tvaya darsaye, namram tva'dhrta yah svakaksakuhare'ham tasya valeh sutah || 23 || rajyasyeva piturgunaih, sa tu hatah kenapi re bhiksuna'- vapsyatyeva vadham bhavanapi tatah, sita na ced diyate | tacchauryam mama, yaddhrta'hni sati sa, pratyarpyate'dyapi no, vantam sveva bubhuksase, sivadhanurbhange bhavan kva sthitah ? | 24 || angadavacanena'tikruddhasya ravanasya vadhajnapanamaha- prakruddho'hirivam'nghripidita iti srutva''ha bhrtyannrpo hrstah pasyatha kim na sakamamuna matto vadham lipsavah | tankeneva mahopalah parasuna krtvaisa bhoh khandaso mucyetasu yatah sararhagarutastrpyantu kankasciram || 25 ||

23. [Ravana's answer:] In my kingdom there are many lionclothes-wearing wrestlers [Angada's answer:] Whomsoever you think to be the strongest and the most fierce, you yourself give that one unto me. [Ravana:] Whose son are you? Tell me quickly. Otherwise, I will show you Yama, the God of Death as the wrestler. [Angada:] I am son of that Valin who had put you in the hollow of his arm-pit when you had been humbled. 24. [Ravana:] You take delight only in the qualities of your father, O you, but he was killed by a mendicant. [Angada:] You would meet with death from that very one if Sita is not returned (if you do not return Sita). [Ravana:] That was my bravery that she was abducted during the day time and will not be returned even now. [Angada:] Like a dog you want to eat what has been vomitted. Where were you at the time of the splitting of the bow? Flared up at the words of Angada Ravana ordered his execution: 25. Hearing this angered like a serpent trampled upon, the king (Ravana) said to his servants: Why are you who invite execution from me along with him, look on in delight? O you, cut him into pieces quick with an axe like a big stone with a stone crusher and throw him away so that the birds of prey which deserve to be shot down by arrows may feast [on them] for long. 347

angadasyodradayanapurvakam ramasrayanamaha- trayodasah sargah divyeneva nrpasya tena vacasa bhrtyah prahrstah kapim totra''lanavidhocitam gajamiva''ditsanta bandhecchaya | lokasya'bhyanupasyatah paramasavuddiya ramam sritah kastavat prabhumasritah svamanasa mucyeta no bandhanat || 26 || sugrivasya sahasakaritam ramasmrtya vipanmuktim caha- tucchatmaisa mayadya vadhya iti yat tusnim rumesah krte- stah san prapya dasananakramadasam ramam smarannagatah | putrastat pavanasya laksitagatih smaheti tam sadyathe- stah praptastvamimam sramam prathamato'praksyah prabhum cettu no || 27 || sriramakrtam dharmayuddha''desamaha- sujnatangadadutyabhutavisayo ramascamumadisad dharmikyaiva samaksamrksakapibhirmaryadaya yudhyatam | mitranam vijayah parajaya itah pratyarthinam castu nah, kah pratyetu na, dharma eva vijayascadharma eva'jayah || 28 ||

Angada flying and repairing to Rama: 26. The enthused (lit. happy) by the words the servants of the king (Ravana) with a mind to put him in confinement wanted to catch him like an elephant which needed a catch with such things as a goad and a tying post. As the people looked on he flew and went to Rama. Who for one, would not be released from bondage who has taken a mental refuge with the Lord (Rama)? The removal with the concentration of his mind on Rama of affliction Sugriva had invited by his own rashness: 27. That this mean fellow I have to kill today, with this quiet thought Sugriva invited for himself the attack of Ravana but could come away with his mind intent on Rama. Noticing this, the sun of Wind (Hanumat) told him that had he obtained first the permission from the Lord (Rama) he would not have found himself in that awkward situation. Order of Rama for Dharmayuddha, the fight for righteousness: 28. Rama having to come to know very well what had happened when Angada was sent as an envoy, ordered the army: The bears and the monkeys fight under prescribed rules facing (the enemy). With this our friends would win and the enemies would face defeat. Who would not believe that victory is in dharma only and so is defeat in adharma. 349

atha dvabhyam yodhanamayodhanaprakaram varnayati- nissankahatipatyamanabahalaksoniruhaksonibhrd- rasiksunnavipaksavigrahavahadraktaugha-raktikrtah | manyujjrmbhitasimhanadasubrhadumkaradhikkaraka trayodasah sargah yodhah satrumrgakrame vidadhire sardulavikriditam || 29 || hyastanyadyatani na yut kimu parasvastanyatha svastani roseneti bhujorjitam navanavam virah sphuticakrire | ganyante'pyurasi sma yuddharasikairharah prahara ase- scakre taih paramah sramasca visadicakre svacakredbhutam || 30 || bhitahatasya svapaksasya sukhopacaramaha- durapayamapyaripure'tra ninyatu- rbhisaguttamau nisi kila'svinandanau | ksatamapyaho ksatamaram tatha bhayam bhayamisavagabhayamanjubhasini || 31 ||

The two verses describe the way the soldiers fight: 29. Reddened by the mass of blood flowing from the bodies of the enemies pounded by the many heaps of mountains and the trees thrown for attacking with abandon, shouting loud the hum and dhik and the long lions' roars (simhanada) the soldiers on attacking the enemies who were just deer to them enacted the play of the tigers. [Note: since the name of the metre too is hinted here, the figure of speech is Mudra). 30. Today's battle is not like yesterday's. Will the one the day after tomorrow be like that of tomorrow? With anger the brave (soldiers) revealed newer and newer strength of their arms. They taking delight in battle took the cuts of swords on their chests as garlands. They putting the maximum effort generated surprise in their own army [with the show of their extra-ordinary bravery]. The quick cure of the scarred and the wounded soldiers of Rama's army: 31. O! In the enemy city at the time of the night the excellent physicians the Asvins, Mainda and Dvivida cured the wounds (lit. destroyed, ksatam ninyatuh, the ksata, the wounds; the two ksatas have different meanings here). So did they fear. [On the other hand] the sweet speech of the Lord (Rama) that let there be no fear scared even the fear. 351

trayodasah sargah ravanakumbhakarnendrajitamabhisenane raghavayordhanussajjatamaha- yat sauryangadajambavaddhanumadadya rajakautumbika- vargam vargavrta vinasamanayamstasmadakasmad rusa | jisnu ravana- kumbhakarna - subhatau copeta indrahito'- tah sajjetyavadat karo raghupayoh karne dhanurjyasritah || 32 || bhukampa - dikkalusyabhyam satrunamapasakunam varnayati- nanu ksitirdasamukhabharajam prabhoh puro vyatham prakatayitum vyakampata | trapam gatah svapatibalapakarsaja- mabhurdisah kimarucira rajobharaih || 33 || atha pradhanayuddharambhe sriramavijayartha- prarthanamaha- raksoraksat ! praraksetyabhidadhuramarah satsaparyah, sa parya- namnanti sma'mareso manasi tadudita'bhipsitarthepsayeva | kecinmantran prajepu raghuvaravijayapraptaye, yoginastu cid-rupam sma smaranti, smararipumapare, bhanumanye, 352 pare'mbam || 34 ||

The readiness of the bows of Rama and Laksmana in leading an attack on Ravana, Kumbhkarna and Indrajit: 32. When Sugriva, Angada, Jambavat and others along with their group had destroyed the group of the king (Ravana) then suddenly in anger the victorious good fighters Ravana, Kumbhakarna as also Indrajit came [to the battlefield]. So 'be ready', thus whispered the hand on the bows of the scions of the Raghu race (Rama and Laksmana). The ill-omens for the enemy in the form of earthquake and the darkening of the quarters: 33. It looked the earth shook to complain to the Lord (Rama) of her affliction in carrying Ravana. The quarters ashamed at the lesser strength of their guardians appeared unattractive with clouds of dust [the metre in this verse is Rucira which is cleverly indicated here leading to the use of the figure of speech called Mudra]. Prayer for the victory of Rama at the start of the main battle: 34. The well-worshipped gods said: Save us from Ravana, the lord of the demons. Indra with the desire of achieving the object spoken of by them bowed again and again. Some chanted the mantras for the victory of Rama, the yogins meditated on the Supreme Reality, the others on Siva, still others on the Sun and yet still others on the Mother.

trayodasah sargah dvabhyam ramasya kumbhakarnena saha samgramam tadvadham ca nirdisati- draksyanto ghatakarna- kaya-nagaram kisa mukhadvarato yanto'ntahsthita-hrnnidhiksanapara vakso'grahattam gatah | tiryagbahu-vipanyupattadhamanipanyah pravesavrteh | punyad ramasaraksatangapathatah karnannasascagaman || 35 || rusto'tiva sa kumbhakarna isubhih, sailah silaughairive- sah, srirama-patatkalambavitatiscakretaram khandasah | kva ksudra visikhah kva cadriguru va varsneti matyesita- cit-sangena vimohajam tama ivaindrastrena tam dhvastavan || 36 || atha caturbhirlaksmanendrajito yuddham varnayati- nagan simha iva dyusad-balapatin vidravya, didhvamsisu- ryassakram pratisimhamutkatamiva''ksipyad ranaranyatah | capam samghatayansarena mrgayasangiva tam laksmano vikramyendrajitam kramakramapatuh pragalbhata dhvamsitum || 37 ||

Description in two verses of Rama's fight with Kumbhakarna and his death: 35. The monkeys wanting to see the city which was the body of Kumbhakarna, entering through the cavity of the mouth intent on having a look at his heart within went to the chest, the main market (of the city) where they found the curved arms as the markets and the veins as the ware came out through their good luck with the entry point shut [with Kumbhakarna having closed his mouth] through the ears and nostrils, the path in the form of limbs severed by the arrows of Rama. 36. Highly angered with arrows Kumbhakarna broke into pieces the volley of arrows of Rama like a mountain a ploughshare with the mass of stones. Thinking that his small arrows are no match to his mountain-like body the Lord (Rama) destroyed him through the Indrastra (Indra missile) like the darkness of ignorance with the knowledge of True Reality. Description in four verses of the battle between Laksmana and Indrajit: 37. Who, like a lion an elephant, having driven away the generals of the gods, wishing to destroy Indra like a fierce matching lion made him take to flight from the forest of the battlefield, him (Laksmana) who was expert in systematic attack made bold to destroy by engaging him with the placement of the arrows on the bow like the one who enjoys hunting.

trayodasah sargah dhanyo dhanvidhurandharo'yamiha no visramyati, sramyati vanagniprativarsanairna kimapiti jnatavanindrajit | nityasahyavisa'hipasanigadenotpasayamasa tam, yam sesevati vasukiprabhrtayo, daivi vicitra gatih || 38 || bhakto'yam nijabhaktahrt-suranaga''ramasya ramasya va visnoh samtatasevaya'tulakrpapatriti gatva'hibhuk | yantri yantritatulabandha-nigadam samdamsakeneva tam tiryak-cancuputena manksu nisitenaikaikasaschatavan || 39 || pascadanamya suptotthita iva raghupam tena casasito drak tisthannahvasta yuddhe balabhidiva balam laksmano ravanim tam | braksyamstadvanavrstirayamapi yuyudhe kotibhiscasuganam tah saumitristvamrsyannanayata nidhanam sakrasastrena satrum || 40 || indrajiti mrte ravanamandodaryoscaturbhih samvadamaha- nastam putramavetya raksasapatirbaspani gadham mumo- cagnim manyusamudbhavam prakatayan mitresvamitresvapi | nityam subhradati cikheda rudati mandodaritastada, jamjanye tvasuta bhaveyamatha na'vireti sa''ha priyam || 41 ||

38. Blessed here is this foremost of the archer who does not stop. He feels no exhaustion with the countershowering of the fiery arrows. Having realized this Indrajit tied him in the noose of the serpents with their unbearable venom for all times, him whom the likes of Vasuki served again and again. Strange is the working of fate. 39. That he is the devotee of Rama who is the garden for the hearts of his devotees or an object of immeasurable mercy of Visnu because of being in his service constantly Garuda went and with his curved sharp beak cut it quick one by one like a machine operator a bale of cotton fastened mechaniclly with a pair of tongs. 40. After this arisen from sleep he bowed to Rama and ordered by him quickly stood in the battle challenging the son of Ravana (Indrajit) like Indra Bala (a demon of that name). He too fought with millions of arrows wanting to cut asunder his volleys of arrows. Not able to stand this, Laksmana killed him with Indrastra. Dialogue between Ravana and Mandodari in four verses after the death of Indrajit: 41. Coming to know of the death of his son the lord of the demons (Ravana) shed copious tears emitting fire of anger towards both the friends and the foes. For this reason Mandodari of bright teeth wept and felt sorrowful constantly. She told her husband: "I may in birth after birth be without a son but not with the one who is not brave." 357

trayodasah sargah bharta bibhrya vyathabdhipatitam, bharya'smi, bharta'si yad yam hyuddisya sutam mitho bahumatau sambodhayavo, na sah | kim susrusasa eva mam catuvidhau, pathyam na susrusase, cinmatramiva cinmayaya, disa tam ramaya ramapriyam || 42 || naptum parayati dyutim dyutinidheh prajnamiva jnaninah, suprito'stu hrda hrteti kathayan, bhoktum tu saknoti no | majjed durgativari majjitajano duskarnadharo yatha janmaparthakatam dadhat paratarunyasakta indro'pi san || 43 || tisthet ko mama sammukhe rana-mukhe, yatyasu mrtyormukhe, janmadyavadhi tadrgapa divi no, kim vanara va narah | tattulyamstanayan punarjanayivah sakto'smi, te kim priye'- vah so'ham jagatamiti pralapati smasannamrtyuh patih || 44 || ava caturbhirlaksmanaravanayoryuddhamaha- nasto me putra etaddhata iti sarusa laksmano ravanena banangaran vikirnan sarakarakasrjanesta nirvanatam drak | tasmin saktim svasaktim satanumiva samujjrmbhi - samrambha - dambho jambharau vrtra- daityottama iva tarasa'ksipta rakso'dhirajah || 45 ||

42. O [my] husband: "Lend me support who am sunken (lit. fallen) in the ocean of sorrow. The son through whom we would show regard to each other [by calling each other father of Indrajit, mother of Indrajit] is now no more. Why do you want to serve me (=regale me) with sweet words but do not want to listen to what is good (for you)? Send that beloved of Rama to Rama like Consciousness to the Supreme One. 43. You may be happy in your heart of hearts that you have abducted Sita but you are not able to enjoy her just as one cannot bring under oneself (lit. obtain) the light of the sun or the intellect of the knowledgeable one. Even if it were Indra who were attached to the wife of someone else, one would have one's life gone waste and would sink in the waters of misfortune. It is like a bad boat-man who would have the people sunk and (then) sink himself in the water. The husband with death stalking him babbled like this: 44. Who can stand before me in the battlefield; he quickly meets with death. So far none of that sort is born in heaven, not to speak of, monkeys or men. I am able to produce children equal to him (Indrajit). O darling, I am not the protector of you only [but also] of the whole world. Description of Laksmana and Ravana's fight in four verses: 45. I lost my son because it was he who had killed him; with this feeling Ravanna spread forth the sparks of arrows at Laksmana who quickly extinguished them with the shower of hail of his arrows. Flying into anger Ravana hurled the spear (Sakti) which was all his might (sakti) incarnate the way the demon Vrtra had hurled the same at Indra.

trayodasah sargah bhagnasastasya murccha raghukulatilako viksya gadham vyalapid yam labdhva'ranyavase'smaramahamahahaho na kasyapi bandhoh | kim vaksye'ham sumitram mimilisumamuna harayitva tamenam, cinvantu drak citam bhoh ! kuvidhi kuvidhina sucitam sucitam me || 46 || natham tam vilapantamasviva nayannasam suseno'bravit, pinde'sadhya ihamayo na, hanuman sailausadhiranayet | jvalyasustava satravah saha suca sighram citayam prabho, raksyallaksmanamaksata tava krpa sreyahsudhavarsini || 47 || krtva ramapadabhivadanamagad vatirgarutmaniva tam canesta samastamosadhigirim vayuryatha varidam | tancestausadhi sevanantamakarot svastham suseno'njasa'- tha'savutthitavan samam sakhimuda jyestham tatha'vandata || 48 || atha saptabhi ramaravanayoryuddhamaha- naddha'baddha-nijoddhuroddhurakatih kruddho'ntyayuddhecchaya cape samdadhadasugam trigunitam saraktadrg-bhrusriya | pippalya iva pallavam svamadharam bibhraccalam raghavah ksud-vyattatikaralavaktrakuharah kalo'bhyadipiva sah || 49 ||

46. With his hope dashed, Rama noticing his (Laksmana's) loss of consciousness very much lamented. With whom (by my side) during the exile (lit. life in the forest) oh, oh, I did not think of any other relative, what shall I tell Sumitra who would want to meet him, after having lost him. O ye, lay the funeral pyre [for me], that is the proper (thing) for me which bad luck has indicated for me. 47. To the bewailing Lord (Rama) bringing hope quickly Susena (the physician of that name) said: In the body the ailment is not incurable. Let Hanumat bring the mountain-herbs. O Lord may your enemies burn along with sorrow quickly in the funeral pyre. May your uninterrupted (lit. unbroken) grace showering forth the nectar of well-being save Laksmana. 48. Bowing at the feet of Rama, the son of Wind (Hanumat) left like Garuda and brought the entire herbal mountain as the wind the cloud and Susena quickly cured him (I aksmana) by the time he had had the desired (=that was meant for him) herb. And he got up along with the joy of the friends and bowed to the elder (brother). Description of the fight between Rama and Ravana in seven verses: 49. With a resolve for the final battle, angry, tightening his belt (lit. waist) as never before, placing the arrow on the bow which seemed to have three stings with the reddish eyebrows (forming the two others), Rama with his lower lip quivering like the tender leaf of Pippali shone like Kala, the God of Death, with the extremely frightful cavity of his mouth opened wide in hunger (to devour the Raksasas, the demons). 361

trayodasah sargah bhagnaso nijayatnanisphalataya kruddho'ntyayuddhecchaya yantaram tvarayan rathabhighatane kodandamuddandayan | tanvannatmagunastutim dasamukhah prapat prabhoh sammukham, trasta prarthayata trilokajanata ramam tadaikasvaram || 50 || nanvayamamalavratasadamatram taskaravadaharadaparakalatram | katham na dandyah pratapanasatram ? raksa tvam bhagavan yacchannam || 51 || ekasvaracitram | bhallabhalli bhujabhuji prayuyudhe vrksapagaram kvacid, yantrayantri ca kutracid bhatavarairvaksovidaram kvacit | tatra prasika parsukairna viratam saktika - dhanuskato'- tha'bhud roma-viharsanah kila ranah sitesalankesayoh || 52 || nahyarhatyabhiyoddhumesa rathinam satrum padabhyamiti gatva matalirindranutta ucitam natham rathe'sthapayat | ramo ravanamabhyapatayadisunaksipta tatrapi so'- nistham sthanamapi vyaloki na janai riktam tada rodasoh || 53 ||

Sriramacaritabirate 50. With hope dashed with his efforts coming to naught, angry, with a desire to fight the final battle, hastening the charioteer to bring the chariot face to face, readying the bow, praising his (own) qualitics, Ravana appeared before the Lord. At that time the terror-stricken people prayed to Rama in one voice [the hidden meaning prayed in such a way that their prayer had only ekasvara, one vowel. In the coming verse only one vowel, i.e. a is used. This is typical of the poet's command over expression]. 51. Well, this one (Ravana) abducted someone else's wife, the good resceptacle of the blameless vow (of faithfulness, of chastity). Why should he, the giver of pain all the time be not punished? O Lord save [us for] you are the umbrella for us [by offering us protection]. 52. Somewhere the choicest soldiers fought in such a way that their spears clashed with spears, the arms with arms, the rooting out of the trees with the rooting our of the trees, (the striking of) the machine with the (striking of) the machine and the tearing of the chest with the tearing of the chest. There was no break for the wielders of the spears and the axes nor for those of the darts and the bow. They say the fight between the Lord of Sita (Rama) and the lord of Lanka (Ravana) raised hair on end. 53. It is not proper for him (Rama) to fight the enemy on foot. With this idea Matali at the behest of Indra put him on the chariot. Rama shot arrows at Ravana. He too did the same. The people did not find even a bit of space in the heaven and the earth, which was empty. 363

trayodasah sargah caksurdikpatayo nimilya sasrpurdrak kampitayam bhuvi rastrani vyathitani, kandukakatha praptah kulaksmabhrtah | ramo ravanamadvitiyamabudhattam so'pi ghorahave - nistham cadadhaturna visramamaho tau yudhyamanau tada || 54 || dhanvaikamburatho'rkavamsyatilako ramo'rinasambudhim na prabhuttaritum na, dharmakulayoh kintu sthitim raksitum | dhamnam rasimupasya tena muditenajnapitah karmuke nyasyodbhasi pitamahastramasrjaccadhvamsayad ravanam || 55 || pretanam savantarbhramanamaha- yuktam kitakakotibhih sarudhiram mamsam samedah sahrt- talu snayusiropadamsamasakrd bhuktva'sthi carvasciram | niryad- dusitagandha-puya-pitakah singhana - samghata - lit caksurdarsitadusikam capalayan pretah savesvabhramat || 56 || sriramasya krpalutaparicayam darsayati- nityakrandaparam dvisam parikaram svalambadanena so'- tyamhonasanapurvakottamapadapratyarpanena'tha tan | pratyanesta vibhisanam saphalatam rajyapradanena ca muktya''gaskrtamapyaho dasamukham ramah krpa-sagarah || 57 ||

Sriramacaritadbirana 54. With the slight quaking of the earth, the guardians of the quarters moved with closed eyes. The countries came to suffer. The Kulaparvatas (the mountains supposed to exist in each division of the Continent) became like balls. Rama found Ravana to be unmatched in the terrible fight and so did he him. They did not have in the course of the fight even a bit of rest. 55. It was not that the forehead mark of the solar race Rama who had his bow as the only ship was not able to cross the ocean of the destruction of the enemy but to save the standing of dharma and his family, he prayed to the sun, and, he happily commanding him, put the Brahmastra on his bow and destroyed (=killed) Ravana. The wandering of Pretas (ghosts, evil spirits) among the corpses: 56. The ghost moved about among the dead bodies having eaten many a time the flesh [soaked] in blood with millions of insects in it with condiments like fat, heart, palate and veins and chewing the bone(s) for long, with boils emitting foul-smelling puss, licking the mass of nasal discharge and the rolling eyes with rheum in them. Rama's compassion: 57. Rama, the ocean of compassion, brought solace (=fruitfulness, success) to the families of the foes given to unending cries by offering his support and restoring them to high positions by first destroying their sins, to Vibhisana by giving him the kingdom and to even the offending Ravana liberation.

raksasinam sitabhinandanamaha- distya vardhasa isvari priya-samagatyeti sitam tada trayodasah sargah tah kravyat-sudrso'bhyanandisuraho yastam pura'nindisuh | sarva asnapayan papuh pada-payo'hampurvika - purvika vesam caracayan suvrttakathanasreyah srite marutau || 58 || sitaya agniparisuddhimaha- yatnat padatalam gatam sibikaya'pasyat priyam raghavo'- tha'nindat sa sabhantare paragrhavasena dusteti tam | krtva sapi drdhavrata pranamanam sighram citam pravisat, tacchilagnivasaddhimo'gnirabhavad vyananja suddham ca sriramasyendradi- sammelanamayodhyam prati prasthanam caha- yuktam suddhatisuddhetyabhidadhata iha prapurindradideva tam || 59 || geyaih stotraisca ramam vijayinamabhivandyabhyanandannanandan | tadvacojjivya senam samara uparatam tannatah pratyagusca'- tha'tah pritah pratasthe sa sasakhiprtanah puspakenanvayodhyam || 60 || iti srikavirajasukavina srinityanandasastrina viracite ramanke sriramacaritabdhiratne mahakavye sankhanama trayodasah sargah samaptah || 13||

The welcome of Sita by demonesses: 58. At that time those demonesses who had earlier condemned Sita welcomed her with the words: Good luck, O lady, congratulations on your union with your husband. They bathed her and everyone of them wanting to be the first drank the water in which her feet had been washed and dressed her when Hanumat brought the good news (of Rama's victory over Ravana). The fire ordeal of Sita: 59. Gone to his feet (=touching his feet) with effort from the palanquin his beloved Rama saw and charged her as having become impure in the assembly for having stayed in the house of someone else. She of firm resolve on her part bowed to him and entered quickly in funeral pyre. On account of her good conduct the fire turned into ice and declared her to be pure. Rama's meeting with Indra and others and his departure for Ayodhya: 60. Declaring that Sita is not only pure but the purest of the pure, the gods Indra etc. came there. They bowed and welcomed the victorious Rama with songs and eulogies and made merry. At his bidding they revived the army that had died in the battlefield. Rama bowed to them and they went back while he (Rama) happy along with his friends and their army left for Ayodhya in Puspaka (the aerial car of that name). With this concludes the Thirteenth Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Sankha. 367