The Valmiki Ramayana

by Amish Tripathi

  Among all those women, asleep and spread out on a beautiful bed and alone, the ape saw another lady who was full of beauty. She was excellently adorned in ornaments made out of pearls and jewels. She seemed to be adorning that excellent residence with her own beauty. She was the desired one, with a golden complexion and fair. She was the mistress of the inner quarters. The ape saw Mandodari, beautiful in form, lying down on that bed. The mighty-armed son of the wind god saw that ornamented one and reasoned that this one, full of the wealth of beauty and youth, could be Sita. The leader of the apes was filled with great delight and rejoiced. He slapped his arms and kissed his tail. In his joy, he played, sang and walked around. He climbed pillars and fell down on the ground. He exhibited the nature of apes.

  Chapter 5(9)

  While he was there, the great ape dismissed such thoughts.78 Thinking about Sita, he thought of something else. ‘Separated from Rama, the beautiful one should not be able to sleep. She will not eat, decorate herself with ornaments or drink. If another man approaches, even if that happens to be the lord of the gods, she will not approach him. Even among the gods, there is no one who is Rama’s equal.’ He decided that the person who was there in that drinking hall must be someone else. Some were exhausted from sporting, others from singing. Others were exhausted from dancing and intoxicated with liquor. Some were resting on tambourines, drums and seats. There were other women who were lying down on the best of spreads. There were thousands of women who were adorned in ornaments. They possessed good conduct and could speak about beauty. They could converse about the meanings behind the songs. They were accomplished about the time and the place. They knew how to speak appropriate words. The leader of the apes saw them sleeping, after their sexual pursuits. Amidst them, the lord of the rakshasas was radiant. He was like a bull amidst a large herd of cattle. The Indra among the rakshasas was dazzling, himself surrounded by all of them. He was like a giant male elephant in the forest, surrounded by female elephants. In the residence of the lord of the rakshasas, the great-souled tiger among the apes saw a hall for drinking, filled with all the objects of desire. In that hall for drinking, he saw pieces of flesh from deer, buffaloes and wild boar, laid out. In large golden vessels, the tiger among the apes saw half-eaten bits of peacocks and cocks. Hanumat saw the meat of wild boar, vardhanasakas,79 porcupines, deer and peacocks, preserved in curds and salt. Many kinds of krikaras80 had been cooked. There were half-devoured chakora birds. The flesh of buffaloes, porcupines and goats had been prepared. There were many kinds of superior and inferior lehya, peya and bhojya.81 There were sour and salty sauces and many kinds of sweetmeats.82 Extremely expensive necklaces, anklets, armlets, vessels for drinking and eating, diverse types of fruits and garlands made of flowers were strewn around, making the place look even more prosperous. Here and there, couches and seats were laid out properly. Even without a fire, the drinking hall was seen to blaze. Meat had been prepared exceedingly well, seasoned properly and was separately laid out in that drinking hall. There were many kinds of divine and sparkling sura,83 as if they had been prepared by the gods. There was liquor made from sugar, asava, liquor made from honey, liquor made from flowers and liquor made from fruits. They had separately been flavoured with many kinds of powders. The floor was covered with many kinds of garlands and these made it radiant. The vessels and smaller pans were made out of gold and crystal. There were other smaller vessels that were made out of molten gold. The ape saw pots made out of silver and molten gold there and these were filled with copious quantities of excellent liquor. He saw golden pots that were encrusted with gems. The great ape saw silver vessels that were full. He saw some vessels from which the drinks had been half drunk, others from which the drinks had been completely drunk. There were some from which nothing had been drunk. In some places, there were many kinds of food. In other distinct places, there were many kinds of drink. As he roamed around, in some places, he saw half-eaten food. The smaller vessels had been shattered in some places. In others, the pots had been agitated. In some places, garlands, water and fruits were together. In some places, the couches were empty. In others, many women, supreme in beauty, were asleep, embracing each other. Some women were asleep, overcome by the strength of sleep. As they slept, they stole the garments of others and covered themselves with these. The wind from their breaths gently made the colourful garments and garlands on their bodies quiver, as if a gentle breeze was blowing. The wind blew in different directions, bearing along many kinds of scents—from the cool sandalwood, liquor, honey, juices and different kinds of flowers. Many kinds of fragrant scents blew everywhere in Pushpaka vimana then, from accompaniments used in baths, sandalwood and incense fumes. Some extremely beautiful women were not dark, others were dark. In that residence of the rakshasa, others were golden in complexion. They were senseless from acts of desire and had come under the subjugation of sleep. As they slept, their forms were like those of lotuses.

  In this way, the extremely energetic ape searched everywhere in Ravana’s inner quarters, but did not see Janakee. The great ape looked at all the women. However, a great thought came over him, about what was virtue and dharma. ‘In the inner quarters, I have looked at the wives of someone else, while they were asleep. This will indeed make my dharma suffer severely. In this kingdom, I have looked at the wives of someone else. I have thus seen someone else’s wives.’ After this the spirited one again had a different thought. He was clear about what needed to be done and was single-mindedly devoted to that task. He decided, ‘All of Ravana’s wives were trusting and I could have looked at them with eyes of desire. However, there was not the slightest bit of agitation in my mind. The mind is the reason behind what all the senses do, be it in a fortunate situation or an unfortunate one. I am extremely well controlled. I am incapable of searching out Vaidehi somewhere else. When one searches for women, they are always found amidst other women. A creature can only be found among those who are similar in birth. One is capable of finding a lost woman amidst female deer. With a pure mind, I have searched everywhere in Ravana’s inner quarters for Janakee, but have not found her.’ The valiant Hanumat searched among the maidens of the gods, the gandharvas and the serpents, but did not see Janakee. The ape did not see her there, but saw the other beautiful women. The valiant one seriously thought about going elsewhere.

  Chapter 5(10)

  That residence was full of colourful chambers covered with creepers and chambers for sleeping. Anxious to see Sita, he wandered around inside it. However, he did not see the one who was beautiful to behold. Unable to see the one who was loved by the descendant of the Raghu lineage, the great ape thought, ‘Wishing to see Maithilee, I have searched, but not seen her. It is certain that Sita is dead. The child, supremely interested in protecting herself and her good conduct, has remained on the noble path. There is no doubt that the foremost among the rakshasas, extremely evil in conduct, has killed her. The women of the king of the rakshasas are malformed. They are disfigured and are without radiance. They possess large faces and long and malformed eyes. On seeing them, the daughter of King Janaka has been destroyed from fright. I have spent a long period of time with the apes, but have not been able to see Sita, or establish my manliness. There is no way I can go to Sugriva. That powerful ape will chastise me with sharp punishment. I have searched everywhere in the inner quarters. I have seen all of Ravana’s women. However, I have not seen the virtuous Sita. My exertions have been in vain. When I return and approach all the other apes, what will they say? “O brave one! Having gone there, what did you do? Tell us.” Having not seen Janaka’s daughter, what will I say? The time has passed. It is certain that they will ask me to resort to praya. I have come to the other shore of the ocean. When I return and meet the other apes, what will the aged Jambavat and Angada say? However, being indifferent84 is the source of prosperity. Indifference is supreme happiness. Therefore, I must again search where I have not searched before. Indifference always accomplishes the objective in every possible way. A creature w
ho acts ensures success from that action. Therefore, resorting to indifference, I will again make supreme efforts. In this region, protected by Ravana, I will search places I have not seen earlier. The drinking hall has been searched and the chamber full of flowers. The chambers with paintings have been searched and so have the chambers for sporting. All the paths in gardens and all the vimanas have been searched.’

  Having thought this, he started to search again, in houses that were underground, in houses that were in sanctuaries and in houses that were far away from the main houses. He again started to leap up and leap down, stay and proceed. He opened doors and opened windows. He entered and emerged, climbed up and climbed down. The great ape roamed around in all the spaces. The ape went everywhere in Ravana’s inner quarters and did not leave out any space that was more than four fingers in width. He searched the paths between the ramparts and went to the platforms and sanctuaries. He looked in all the wells. Hanumat saw many kinds of rakshasas there, malformed and disfigured. But he did not see Janaka’s daughter. He saw excellent women from among the vidyadharas. Their beauty was unmatched in the world. However, Hanumat did not see the one who brought delight to Raghava. There were beautiful women from among the nagas. Their faces were like the full moon. Hanumat saw them there, but he did not see the slender-waisted Sita. The Indra among rakshasas had crushed naga maidens and forcibly abducted them. Hanumat saw them there, but did not see Janaka’s daughter. The mighty-armed one saw those other excellent women there, but did not see her. The mighty-armed Hanumat, the son of the wind god, became depressed. The Indra among the apes, the son of the wind god, saw that his act of leaping across the ocean had become unsuccessful and was again immersed in thoughts. Hanumat, the son of the wind god, descended from the mansion. His senses afflicted by grief, he was immersed in thoughts.

  Chapter 5(11)

  The leader of the apes crossed the mansion and the ramparts. Hanumat resorted to a force that was like that of lightning in the clouds. Hanumat went beyond Ravana’s residence. However, unable to see Janakee Sita, the ape spoke these words. ‘Looking for Rama’s beloved, I have again wandered around Lanka. However, I have not seen Vaidehi Sita, who is unblemished in all her limbs. I have searched everywhere on earth—pools, ponds, lakes, rivers, groves, marshes, impenetrable spots and mountains. But I have not seen Janakee. Sampati said that Sita is here, in Ravana’s residence. That is what the king of the eagles said, but I have been unable to see her. How can Sita, Vaidehi, Maithilee, Janaka’s daughter, even though she has been incapacitated, serve Ravana, evil in conduct? I think that the rakshasa must have been scared of Rama’s arrows. When he abducted Sita and was flying swiftly, he must have dropped her down somewhere. Or perhaps, as she was being abducted along the path followed by the siddhas, I think the noble one must have seen the ocean and fallen down inside it. Her arms were crushed by the force of Ravana’s thighs. Therefore, I think that the large-eyed and noble one has given up her life. As she was being progressively carried across the ocean, Janaka’s daughter must have struggled and fell down in the ocean. Alas! While the ascetic Sita was trying to protect her chastity without a relative, has the inferior Ravana devoured her? The dark-eyed one is without any taints. Has she been eaten by the wives of the Indra among the rakshasas, who are wicked in their intent? She is like the full moon. Her eyes are like lotus petals. While she was meditating on Rama’s face, she may have been distressed and has died. “Alas, Rama! Alas, Lakshmana! Alas, Ayodhya!” Lamenting in this way, Vaidehi Maithilee may have cast aside her body. Otherwise, in Ravana’s residence, lamenting like a sharika bird that has been caged, she must certainly have died. Rama’s slender-waisted wife has been born in Janaka’s lineage. How can the one with eyes like lotus petals remain in Ravana’s subjugation? Janaka’s daughter has been destroyed or killed and is dead. How can one inform Rama about his beloved wife? What is better? There is a sin in informing him. There is a sin in not informing him. What should indeed be done? This seems to me to be a difficult choice. The time for performing the task is over. What is a better course of action?’ In this way, Hanumat started to think again. ‘If I go to the city of the Indra among the apes without having seen Sita, how will my manliness have been established? My feat of leaping across the ocean will be in vain. And so will the act of entering Lanka and seeing the rakshasas. When the apes return to Kishkindha, what will Sugriva and the two sons of Dasharatha say? If I go to Kakutstha and give him this extremely disagreeable news that I have not been able to see Sita, he will immediately give up his life. These will be harsh, terrible, cruel, sharp and extremely intolerable words about Sita. They will scorch the senses. Having heard them, he will no longer exist. On seeing him face this great hardship and making up his mind to die, the intelligent Lakshmana, who is extremely devoted to him, will also no longer exist. Hearing that the two brothers have been destroyed, Bharata will also die. On seeing that Bharata is dead, Shatrughna will no longer exist. There is no doubt that on seeing their sons dead, the mothers, Kousalya, Sumitra and Kaikeyee, will no longer exist. Sugriva, the lord of the apes, is grateful and fixed on the objective of truth. On seeing Rama face this state, he will give up his life. The ascetic Ruma will be distressed in her mind and will grieve. She will be miserable and unhappy. On account of sorrow over her husband, she will be afflicted and will give up her life. Afflicted by sorrow on account of Vali and afflicted by grief on account of the king85 having died, Tara will also no longer exist. When his mother and father have been destroyed, and on account of hardship over Sugriva, how will Prince Angada be able to sustain his life? The residents of the forest86 will be overcome by sorrow on account of their master. They will strike their heads with their palms and their fists. The apes have been comforted, favoured and respected by the illustrious king of the apes. They will give up their lives. The elephants among the apes will no longer assemble and sport in the forests, the mountains and the canopied areas. They will suffer hardship on account of their master. With their sons, wives and advisers, they will assemble on the summits of mountains and fall down on uneven terrain.87 The apes will resort to poison, hanging, entering the fire, fasting and weapons.88 Because of the destruction of the Ikshvaku lineage and because of the destruction of the residents of the forest, I think that there will be terrible lamentations. Therefore, I will not leave this place and go to the city of Kishkindha. Without Maithilee, I am incapable of meeting Sugriva. As long as I do not leave this place, the two great-souled maharathas and the spirited apes will sustain their lives on hope. As long as I am unable to see Janaka’s daughter, I will reside in this region near the ocean. There are roots, fruits and water here. I will control myself and live near the root of a tree. I will resort to vanaprastha. I will generate a fire through the use of kindling sticks and enter that pyre. I will sit down and accomplish the task of fasting to death. My body will be eaten by crows and predatory beasts. It is my view that this kind of departure is approved of by the rishis. If I do not see Janakee, I will enter deep water. I have been born from a noble foundation. I am extremely fortunate. I am illustrious and possess a garland of deeds. If I do not see Sita, all these will be destroyed and it will be like a night that lasts for a long period of time. Perhaps I will become an ascetic, controlling myself and resorting to the foot of a tree. Without having seen the dark-eyed one, I will not leave this place. If I leave this place without knowing about Sita, Angada and all the other apes will no longer exist. However, there are many kinds of taints associated with dying. A person who is alive may be fortunate. Therefore, I should sustain my life. If one is alive, it is certain that a meeting may take place.’ In this way, he repeatedly bore many kinds of sorrows in his mind. The elephant among the apes was not able to cross over to the other shore of this ocean of grief. ‘I will kill the immensely strong Ravana Dashagriva. He abducted Sita because of his desire and this will be some kind of revenge. Perhaps I will seize him and progressively drag him across the ocean, presenting him to Rama, like an animal rendered to Pashup
ati.’89 Having been unable to see Sita, he was filled with these kinds of thoughts. With his soul overcome by sorrow, the ape reflected. ‘As long as I do not see Sita, Rama’s illustrious wife, I will continue to repeatedly search the city of Lanka. If I convey Sampati’s words to Rama, and Raghava does not see his wife, he will burn down all the apes. I will reside here, controlling my food and controlling my senses. Because of what I have done, all the men and all the apes should not be destroyed. There is the large grove of Ashoka, filled with giant trees. I will go to that. That has not been searched by me. I will bow to the Vasus, the Rudras, the Adityas, the Ashvins and the Maruts and go there, increasing the sorrow of the rakshasas. I will vanquish the rakshasas and give the queen, the delight of the Ikshvaku lineage, to Rama, like the fruits of asceticism.’ With his senses afflicted, Hanumat thought in this way for some time.