by Tulsidas
In contemplation of him in this form.
(11A)
Looking towards the east, the Lord
Saw the risen moon,
And cried to them all, ‘Look at the moon,
Fearless as the king of the beasts!
(11B)
Dwelling in the mountain cave that is the east,
Supremely glorious, the aggregation of splendour and might,
This lion that is the moon roams freely in the forest of the sky
Having sundered the forehead of the mast elephantix that is darkness.
And strewn across the sky are the stars, like pearls
Adorning beautiful Night.’
Then said the Lord, ‘But the blackness upon the moon’s face—
What is it? Tell me, each one, what you understand.’
Said Sugriv, ‘Listen, Raghurai,
It is the earth’s shadow upon the moon’s face.’
‘Rahu struck the moon,’ said another,
‘And the darkness is the bruise upon its chest.’
A third said, ‘When Vidhi made Rati’s face,
He stole a part of the moon’s essence.
That hole is present on the moon’s breast,
And through it can be seen the shadow of the sky.’
The Lord said, ‘Poison is the moon’s dear friend,
So beloved that it has given it a place in its heart.
Spreading its innumerable poison-imbued rays,
It tortures men and women already suffering the anguish of separation from their beloved.’
But Hanuman said, ‘Listen, Lord,
The moon is your beloved servant.
Your dark form resides in its heart,
And it is that which gives this impression of blackness.’
(12A)
Hearing the words of the Wind god’s son,
The all-wise Ram smiled.
Then looking towards the south,
The compassionate Lord spoke again.
(12B)
‘Look, Vibhishan, towards the south,
At the gathering clouds and flashing lightning.
The dark clouds rumble gently—
Let there be no fierce shower of hail!’
Said Vibhishan, ‘Listen, merciful one,
That is not lightning, nor gathering clouds.
On Lanka’s peak there stands a palace,
Where Ravan watches musicians and dancers perform.
Above him is the canopy of the royal umbrella—
It is that which seems like a mass of black clouds.
The glittering ornaments in Mandodari’s ears—
Those are the lightning flashes, Lord.
And the incomparable music of drums and cymbals—
That is the gentle rumble that you hear, king of the gods.’
Perceiving Ravan’s arrogance, the Lord smiled,
And stringing his bow, he fitted an arrow to it.
Then royal umbrella, crown and earrings,
He struck with a single shaft.
They fell to the ground in the sight of all,
But no one could explain the mystery.
(13A)
After performing this astonishing show,
Ram’s arrow returned to his quiver.
But in Ravan’s assembly, all were overcome by fear
Upon witnessing this spectacular interruption to their revels.
(13B)
‘The earth did not tremble, there was no wind to speak of,
Nor did our eyes see any weapon or missile,’
They anxiously pondered in their hearts.
‘This is a terrible and frightening ill omen.’
Dashanan saw that the gathering was afraid,
So he laughed and reassured them cleverly,
‘How can the tumbling of crowns be an ill omen
For whom the falling of heads has ever been auspicious?
Go, each to your own home, and sleep.’
Bowing their heads, they all went home.
But worry had taken up its abode in Mandodari’s heart
From the moment her ear ornament had dropped to the ground.
With eyes full of tears, and folded hands, she wept,
‘Lord of my life, listen to my prayer.
Beloved, give up this hostility to Ram,
Do not persist in it, with the idea that he is an ordinary man.
Believe me when I say
The jewel of the Raghu line is the omnipresent God,
Whose every part, the Vedas declare,
Is a distinct world.
(14)
His feet are the netherworld, his head Brahma’s abode,
And in every limb there is some separate sphere.
The play of his brows is dreadful death,
His eyes are the sun, his hair the massing clouds.
His nostrils are the twin sons of Ashvini,x
The constant blinking of his eyes, night and day,
And his ears the ten directions—so the Vedas declare.
His breath is the wind, his own speech the Vedas,
His lips are greed, and Jam, god of death, his fearsome teeth.
His laughter is Maya, his arms the guardians of the quarters,
His face is Fire, and Varun, lord of the waters, his tongue.
Creation, preservation and dissolution are his movements.
The hairs on his chest are the countless trees and shrubs,
His bones the mountains, and the network of his veins the rivers.
His belly is the ocean, and his nether regions hell.
The world is a manifestation of the Lord—what is the need for more discussion?
His ego is Shiv, his intellect the unborn Brahma,
His heart the moon, and his mind the great Lord Vishnu.
Ram, the Supreme God, existing in all the forms of this creation,
Moving and unmoving, lives like a man amongst us.
(15A)
Considering this, listen to me, lord of my life,
And set aside enmity with the Lord.
Devote yourself to Raghubir’s feet,
So that my wedded state may never end.’
(15B)
Ravan laughed when he heard his wife’s words, and said,
‘Ah, great indeed is the power of worldly attachment!
Truly do they say of a woman’s nature
That eight faults ever abide in her heart—
Foolhardiness, falsehood, fickleness, deceit,
Cowardice, ignorance, impurity and callousness.
You have praised the enemy’s form as manifest in the glory of the universe,
And told me terrifying tales.
But all that embodied in his cosmic form, beloved, is inherently under my sway—
I understand it now by your grace.
I know well your cleverness, my beloved—
This is how you proclaim my power.
Your words, my doe-eyed one, are abstruse—
Pleasing once understood, though causing fear when heard.’
Mandodari came to the firm conclusion
That her husband, in the grip of fate, had lost his mind.
While Ravan was thus engaged in various pleasures,
Dawn came.
The inherently fearless king of Lanka then
Went to his council chamber, blinded by pride.
(16A)
The cane neither flowers nor bears fruit,
Though the clouds rain nectar upon it.
So a fool never knows wisdom,
Though he find a guru like Viranchi.
(16B)
Here, at dawn, Raghurai awoke,
And summoning all his counsellors, asked their opinion,
‘Tell me quickly, what must we do now?’
Jamvant, bowing his head at his feet, said,
‘Listen, all-knowing one, you who reside in the hearts of all,
The aggregation of wisdom, strength, majesty, righteousness an
d virtue,
I advise you according to my understanding—
Send Baali’s son, Angad, as your messenger.’
‘This is good counsel,’ agreed all,
And the abode of mercy said to Angad,
‘Son of Baali, abode of wisdom, might and virtue,
Go to Lanka, my son, for my purpose.
What lengthy instructions can I give you?
I know that you are extremely clever and wise.
Speak with the enemy in such a way
That our purpose is accomplished and he benefits too.’
Obedient to the Lord’s command,
Angad touched his feet and stood up.
‘He alone is an ocean of virtue
Upon whom you shower your grace, divine Ram.
(17A)
Your every purpose is accomplished of its own accord, Lord—
Yet you have given me this honour!’
Thinking thus, Prince Angad
Was overwhelmed with joy.
(17B)
Paying homage to his feet, and holding the Lord’s majesty in heart,
Angad bowed his head to all and went forth,
The Lord’s glory in his heart, innately fearless,
Skilled in battle, Baali’s valiant son.
As he entered the city, he ran into Ravan’s son,
Prahast, who was playing there.
In an instant, their hostility flared up—
Both were of unequalled strength and also youthful.
Prahast raised his foot to kick Angad,
Who grabbed him by it, swung him round and dashed him to the ground.
The crowd of demons, seeing a formidable hero,
Scattered and ran, too afraid to even give the alarm.
They did not speak to each other of what had happened,
But remained silent, knowing that the prince had been killed.
A great cry arose in the city,
‘The monkey who set Lanka ablaze has come again!’
Deeply afraid, all wondered
What providence would do next!
They showed him the way without his asking,
And those he glanced at turned pale with fright.
Then, thinking of Ram’s lotus feet,
He reached the door of Ravan’s council chamber,
And with a lion’s swagger, he glanced here and there,
That mighty and steadfast hero.
(18)
He at once sent one of the demons
To give Ravan the news of his coming.
On hearing it, Dashashish laughed and said,
‘Go, bring him here—let’s see where this monkey is from.’
At his command, several messengers rushed away,
And fetched the monkey, huge as an elephant, into his presence.
Angad saw Dashanan seated
Like a black mountain imbued with life.
His arms were as massive as trees, his heads like mountain peaks,
The lines of hair on his chest like numerous vines,
And his lips, nose, eyes and ears
Like mountain caves and caverns.
He entered Ravan’s court without the slightest hesitation,
That mighty and valiant son of Baali.
The assembled ministers all stood up at the sight of the monkey,
And Ravan’s heart filled with immense anger.
Just as a lion walks fearlessly into the midst
Of a herd of elephants in rut,
So did Angad, invoking Ram’s glory in his heart,
Bow to the assembly and take a seat there.
(19)
Said Dashkanth, ‘Who are you, monkey?’
‘I am Raghubir’s envoy, Dashkandhar.
My father and you were friends,
And so it is for your good, brother, that I have come.
Yours is a noble family, and you are Pulastya’s grandson.
You have worshipped Shiv and Viranchi in many ways,
Obtained boons from them, and accomplished all your objectives.
You have conquered the guardians of the quarters and all the earthly kings.
Through kingly arrogance, or in the grip of delusion,
You have stolen away Sita, the mother of the world.
Now listen to my advice, which is for your benefit,
And the Lord will forgive all your offences.
Hold a twig in your teeth and an axe to your throat,
And with your kinsmen and your own wife,
Placing Janak’s daughter respectfully at your head,
Go to him, abandoning all fear, and say,
“Protector of those who seek refuge with you, O jewel of the Raghu line,
Save me, save me, now!”
The Lord, upon hearing your words of distress,
Will relieve you of your fear.’
(20)
‘Ho, you son of a monkey, be careful what you say!
Fool, did you not recognize me, the enemy of the gods?
Tell me your own name and your father’s, fellow.
Through what relation do you claim friendship?’
‘My name is Angad, and I am Baali’s son—
Have you ever met him?’
Ravan flinched upon hearing Angad’s words, but said,
‘There was a monkey called Baali, I recall,
But Angad, are you Baali’s son?
Destroyer of your clan, you are the fire that will burn down the bamboo grove of your lineage!
Why did you not perish in the womb? You have been born in vain—
That you, with your own mouth, should call yourself an ascetic’s envoy!
Now tell me, is all well with Baali, and if so, where is he?’
Then Angad, laughing, replied,
‘Ten days from today, go yourself to Baali,
Clasp your friend to your heart, and ask him about his well-being.
He will tell you all about the kind of
Well-being that results from opposition to Ram.
Listen, fool, dissension can be caused only in the minds of those
Who have no love for Lord Raghubir in their hearts.
In truth, I am the destroyer of my clan,
And you, Dashashish, the preserver of yours!
Even the blind and the deaf don’t say this—
And you have twenty eyes and ears!
(21)
He whose feet Shiv, Viranchi, and the company
Of gods and munis wish to serve—
Have I, by being his messenger, disgraced my family?
Despite holding such notions, why does your heart not burst?’
Upon hearing the monkey’s harsh and fierce words,
Dashanan glared at him and said,
‘Wretch, I endure all your rough and insolent words,
For I know the rules of statecraft and decorum.’
The monkey replied, ‘Yes, I have heard of your statesmanship and decorum—
You have stolen away another man’s wife!
And I have seen with my eyes how you safeguard messengers!
How have you not died of shame yet, you upholder of righteousness?
You saw your sister without her ears and nose,
And forgave, with righteousness in mind!
Your piety and virtue are known throughout the world,
And I am exceedingly blessed in having seen you!’
‘Do not talk nonsense, you stupid animal!
Foolish monkey, look at my arms,
All Rahus that have eclipsed the full moons
That are the mighty guardians of the quarters!
(22A)
And resting upon the palms of my many lotus hands,
Kailash with Shambhu
Had looked as lovely as a swan
Upon the lake of the sky!
(22B)
Tell me, Angad, in all your army,
Which warrior will dare confront me?
Your master has lost his strength in
his grief of separation from his woman,
And his younger brother is sad and sorrowful in his grief.
You and Sugriv are like two trees on the banks of a river, and will be easily washed away.
As for my younger brother, he is an utter coward.
The minister, Jamvant, is very old—
He cannot stand in battle now.
And Nal and Nil are mere masons.
Yes, there is one monkey of great power and might—
He who came first and set fire to the city.’
Hearing his words, the son of Baali replied,
‘Speak the truth, king of the demons,
Did a monkey really burn down your city?
“A little monkey burnt down Ravan’s city”—
Who will say these words are true?
The one you praise as a great and noble champion, Ravan,
Is only one of Sugriv’s insignificant runners.
He runs long distances, but he is no warrior—
We only sent him to get news.
Did that monkey truly burn down your city
Without receiving any orders from his master?
This is why he did not return to Sugriv,
But remained hidden out of fear.
(23A)
All that you say, Dashkanth, is true,
And I am not at all angry upon hearing it.
There is no one in our army
Who will find glory in fighting you.
(23B)
Make friends and enemies only with your equals—
That is prudent and right.
If the king of beasts were to slay frogs,
Would anyone speak well of him?
(23C)
Even if it be inglorious of Ram to kill you,
And he incurs great blame,
Even then, listen O Dashkanth,
The wrath of the Kshatriyas is terrible.’
(23D)
With sarcasm as his bow and words for his arrows,
The monkey set ablaze the enemy’s heart.
With the pincers of his retorts and rejoinders
The ten-headed hero pulled out the barbs.
(23E)
Then, laughing, ten-headed Ravan said,
‘A monkey has one great quality—
It will do everything it can to serve
The man who nurtures and protects it.
(23F)