Having heard his father’s words, the accomplished one, with a power like that of the son of a god, circumambulated his lord with an undistressed mind. The brave one made up his mind to fight. Indrajit was worshipped by his own people. Eager to fight, he enthusiastically prepared himself for the battle. The son of the lord of the rakshasas was handsome, with eyes like the petals of lotuses. The immensely energetic one emerged, like the ocean on the day of the full moon. Indrajit, who was like Indra, ascended a chariot whose speed could not be checked. It was yoked to four vyalas239 who were like the king of the birds in their speed, with sharp and pointed teeth. The supreme among archers was on that chariot. He knew about weapons and was supreme among those who knew about weapons. On that chariot, he swiftly advanced towards the spot where Hanumat was.
There was the clatter of the chariot. There was the sound from the twanging of the bow. Hearing this, the brave ape was even more delighted. Accomplished in fighting, he240 picked up his gigantic bow and sharp arrows that were like darts. He advanced towards Hanumat. Filled with delight, with the bow in his hand, he too advanced towards the encounter. All the directions paled. The animals howled in hideous tones. The serpents and the yakshas assembled, as did the maharshis and the siddhas. Large flocks of birds covered the sky and extremely happy, started to call. The ape saw that Indrajit’s chariot was advancing. The forceful one roared loudly and extended his size. Indrajit was on that divine chariot, with his colourful bow. He twanged his bow and created a sound that was like the clap of thunder. Both of them were extremely forceful. Both of them were extremely strong and were not scared of fighting. The ape and the son of the lord of the rakshasas were bound in enmity, like the Indra of the gods against the Indra of the asuras. He241 was immeasurable and moved around along the path followed by his father, extending his size. As the brave one advanced on his great chariot and released his torrent of arrows, he avoided them. The brave one, the destroyer of enemy heroes, shot arrows that were long and sharp, with excellent shafts and colourful tufts that were made out of gold. They were aimed well and as they descended, they possessed the force of the vajra. There was the clatter of the chariot. There was the sound of drums, tambourines and kettledrums. There was the sound from the twanging of the bow. Hearing this, he242 leapt up again. The great ape quickly moved around in the space left by the arrows. Though he243 was accomplished in striking the target, the ape rendered this aim futile. Hanumat, the son of the wind god, remained ahead of the arrows and again stretched out his arms. Both of them were full of speed. Both of them were accomplished in modes of fighting. An excellent encounter ensued, agreeable to the minds of all creatures. Hanumat did not know the rakshasa’s weak spot. The son of the wind god did not know the great-souled one’s weak spot. They were like gods in their valour. As they clashed, it was as if they rendered each other’s poisons futile.
The great-souled one saw that he was missing his aim. His arrows were failing and were falling down. He had a great thought. Accomplished in his soul, he controlled himself. The son of the king of the rakshasas made up his mind about the brave and foremost ape. Having noticed that the ape could not be killed, he thought of capturing him. The brave one was supreme among those who knew about weapons. He affixed the grandfather’s extremely energetic weapon and aimed it towards the supreme ape. The one who knew the truth about weapons knew that he could not be killed. Therefore, Indrajit captured the mighty-armed son of the wind god. The ape was bound by the rakshasa’s weapon. He could not move and fell down on the ground. The foremost ape realized that his force was constrained and that he had been tied down by the power of the weapon of the powerful one.244 He thought that this was a favour being shown to him by the grandfather. This was Svayambhu’s mantra and the brahmastra had been invoked with that mantra. Hanumat thought that this was a boon bestowed by the grandfather. ‘I do not possess the strength to free myself from the bondage of this weapon, because of the powers of the preceptor of the worlds. I have thus determined that I must remain in the bonds of this weapon. Therefore, I must follow whatever ensues.’ The ape thought about the energy of the weapon and about the favour the grandfather had shown towards him. He thought about his strength of freeing himself from it245 and decided to follow the grandfather. ‘Though I have been bound by the weapon, there is no fear in me. I am protected by the grandfather, Indra and the wind god. Even if I am captured by the rakshasas, there is a great quality associated with that. I will have a conversation with the Indra among the rakshasas. Therefore, let the enemy capture me.’ The slayer of enemy heroes decided this. Having considered it, he made no attempt to move. The enemy captured him. Having been captured by them, he roared and censured them.
The rakshasas saw that the scorcher of enemies was motionless. They tied him up with ropes made out of hemp and barks from trees. The idea of being captured by the enemy appealed to him. He tolerated being seized by those brave ones. He was certain that the Indra among the rakshasas would be curious to see him. Once he was bound in bark, the valiant one was freed from the bondage of the weapon. When there is another kind of bondage, the bondage of a weapon ceases to exist. When the supreme among apes was tied up in bonds made out of bark from trees, the brave Indrajit started to think. ‘He has been freed from the weapon. Once a person is tied up in some other way, there cannot be the bonds from a weapon. Alas! My great deed has been rendered futile. The rakshasas have ignored the rules of a mantra. Yet another mantra cannot be used on a weapon. Therefore, all of us face a danger.’ Bound up, Hanumat was dragged along by the rakshasas. But he had not yet realized that he had been freed from the bondage of the weapon. The cruel rakshasas beat Hanumat with sticks and their fists. They dragged the ape to the presence of the Indra among the rakshasas. Indrajit saw that because of the bondage of ropes and barks from trees, he had been freed from the bondage of the weapon. He exhibited the immensely strong and foremost ape to the king and all his companions.
The excellent ape was bound, like a crazy elephant. The rakshasas conveyed him to Ravana, Indra among the rakshasas. ‘Who is this? Whom does he belong to? Where has he come from? What is his task? Where is his refuge?’ The brave rakshasas conversed in this way. Other rakshasas present were angry and said, ‘Kill him. Burn him. Eat him.’ After passing through those paths, the great-souled one suddenly found himself in the presence of the king of the rakshasas. He saw him, adorned by expensive jewels and surrounded by companions who were seated at his feet. The immensely energetic Ravana saw that supreme ape. He was being dragged here and there by the rakshasas with disfigured forms. The supreme among apes also saw the lord among the rakshasas. He was full of energy and strength and seemed to scorch like the sun. Dashanana looked at the ape, his eyes rolling around in anger. The best among his ministers were there, skilled and aged and good in conduct. He commanded them to ask the ape, in due order, about the reason why he had come here and his intention. The lord of the apes said, ‘I have come to you as a messenger.’
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Terrible in his valour, Hanumat was astounded at his246 deed. Eyes coppery red with anger, he looked at the lord of the rakshasas. He was radiant and resplendent, on an extremely expensive golden throne. His immensely radiant crown was adorned with a net of pearls. There were colourful golden ornaments, as if they had been fashioned with the mind. They were embedded with diamonds and embellished with extremely expensive jewels. There was a sacred thread that was made out of expensive silk and he was smeared with red sandalwood paste. He was smeared with many colourful unguents, with diverse auspicious marks. His large heads were a sight to behold. With red eyes, he was terrible in form. His large and sharp teeth blazed and his lips hung down. With ten heads, the brave and extremely expensive one was dazzling. He was like the summit of Mandara, surrounded by many predatory beasts. There was a radiant necklace on his chest, resembling a mass of excellent and black collyrium. His face had the complexion of the full moon and he was like a cloud garlanded with cranes. There were armlets on his ar
ms, which were smeared with excellent sandalwood paste. The armlets shone, the thick arms resembling five-hooded serpents. He was seated on a large and excellent throne made out of crystal, decorated with gems, and a superb spread was laid over this. There were women on every side, ornamented exceedingly well. They served him, standing close to him, with whisks made of hair in their hands.
Four ministers, insolent because of their strength, were seated there. These were the rakshasas Durdhara, Prahasta, the rakshasa Mahaparshva and the minister, Nikumbha. These ministers were skilled in all the techniques of counselling. They were like the four oceans that surround the entire world. These ministers were skilled in all the techniques of counselling and there were others with auspicious intelligence. They were like the advisers of the gods, comforting the lord of the gods.
Hanumat saw the infinitely energetic lord of the rakshasas. He was seated, like a cloud full of water atop the summit of Meru. He247 had been oppressed by the rakshasas who were terrible in valour. Filled with great wonder, he looked at the lord of the rakshasas. Hanumat saw the radiant lord of the rakshasas. Confounded by his energy, in his mind, he thought the following. ‘What a form. What patience. What spirit. What resplendence. Marked with all the signs, the king of the rakshasas is wonderful. Had adharma not become stronger, this lord of the rakshasas might have become the protector of the world of the gods, and even of Shakra. All the immortals and the danavas are indeed terrified of him. If he seeks to become angry, he will reduce the entire world to a single ocean.’248 The intelligent ape thought this and many other things when he saw the infinitely energetic power of the king of the rakshasas.
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Ravana, who made the worlds shriek, was suffused with great rage. The mighty-armed one looked at the coppery eyed one who was standing in front of him. The king’s eyes were coppery red with rage. He spoke words full of great meaning, appropriate at the time, to Prahasta, his excellent adviser. ‘Ask the evil-souled one where he has come from. What is the reason why he has come here? Why did he destroy the grove and oppress the rakshasis?’ Hearing Ravana’s words, Prahasta spoke these words. ‘O fortunate one! Be reassured. O ape! You have no reason to be terrified. Even if you have been sent by Indra to Ravana’s residence, tell me the truth. O ape! Do not be scared. You will be released. You have assumed a beautiful form and have entered this city. Do you belong to Vaishravana, Yama or Varuna? Are you a messenger sent by Vishnu, who desires victory? Though you possess the form of an ape, your energy does not show you to be an ape. O ape! If you tell us the truth now, you will be released. If you do not speak the truth, it will be extremely difficult for you to remain alive. State the reason why you have entered Ravana’s residence.’
The supreme ape was thus addressed by the lord of large numbers of rakshasas. He said, ‘I do not belong to Shakra, Yama or Varuna. I have no friendship with the lord of riches249 and Vishnu has not urged me. Since birth, I have been an ape and I have come here in that form. It is extremely difficult to see the Indra among the rakshasas and I have now seen him. I destroyed the grove of the king of the rakshasas so that I might be able to see him. At this, those strong rakshasas arrived, wishing to fight with me. Wishing to protect my own body, I fought against them in the battle. Even the gods and the asuras are incapable of tying me down in a bond made of weapons. I have that privilege because of a boon that was conferred on me by the grandfather. I surrendered to the weapon because I wished to desire the king. Though I have been freed from that weapon, I have been greatly oppressed by the rakshasas. Know that I am the messenger of the infinitely energetic Raghava. O lord! Listen to my words. They are like medication.’
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The supreme among apes was spirited. He saw the greatly spirited Dashanana. Without any anxiety, he addressed him in words that were full of meaning. ‘I have come to your residence because of Sugriva’s command. O Indra among the rakshasas. Your brother,250 the lord of the apes, has asked about your welfare. Listen to the instruction of the great-souled Sugriva, your brother. These words are full of dharma and artha and will be beneficial in this world and in the next. There was a king named Dasharatha and he had chariots, elephants and horses. He was like a father and friend to people and was like the lord of the gods in his radiance. The lord, his mighty-armed eldest son, always did what brought his father pleasure. Following his father’s command, he left and entered the forest of Dandaka. He was with his brother, Lakshmana, and his wife, Sita. The immensely energetic one is named Rama and he resorts to the path of dharma. His wife, devoted to her husband, got lost in the forest. She is the daughter of the great-souled King Janaka of Videha. With his younger brother, the prince searched for the queen’s trail. Having reached Rishyamuka, he met Sugriva, who pledged that he would help search for Sita. Rama bestowed the kingdom of the apes on Sugriva. Having slain Vali in an encounter, the prince established Sugriva as the lord in the kingdom of large numbers of apes and bears. Sugriva, devoted to the truth, was eager to search for Sita’s trail. The lord of the apes sent the apes in all the directions. Hundreds, thousands and tens of thousands of apes left to search in all the directions, above, below and in the sky. Some of them are equal to Vinata’s son.251 Some of them are like the wind god. Those immensely strong and brave apes are swift and nothing can obstruct their path. My name is Hanumat and I am the biological son of the wind god. For Sita’s sake, I have quickly crossed one hundred yojanas. Wishing to see her, I crossed the ocean and came here. You know about dharma and artha. You have obtained the results of your austerities. O immensely wise one! You should not confine someone else’s wife. This is against dharma and there are many kinds of dangers associated with such an act. It destroys the foundation of someone who does it and intelligent people like you should not do it. If Rama and Lakshmana resort to their rage, who—not even the gods and the asuras—is capable of standing before their arrows and escaping? O king! There is no one in the three worlds who can cause harm to Raghava, and having done that, enjoys happiness. Therefore, these beneficial words are in conformity with dharma and artha in the three periods of time.252 Listen to them and return Janakee to the god among men. It is extremely difficult to see the queen and it is through good fortune that I accomplished that. The remaining and subsequent part of the task will be undertaken by Raghava. I have noticed that Sita is overcome by sorrow. You have seized her, without knowing that she is like a five-hooded serpent. Her energy is such that she is like swallowed food that is exceedingly mixed with poison. Even the asuras and the immortals are incapable of digesting her. You have obtained dharma and the fruits of your austerities. By seizing her, you will destroy good policy, your own life and whatever you have received. Because of your austerities, you see that you cannot be killed by asuras and gods. Therefore, you consider yourself to be great. Sugriva is not a god. Nor is he an asura, or human. He is not a rakshasa, a gandharva, a yaksha or a serpent. O king! Raghava is human and Sugriva is lord of the apes. O king! Therefore, how will you be able to save your life? The fruits of dharma do not coexist with the fruits of adharma. Since dharma destroys adharma, search for that kind of fruit. There is no doubt that, so far, you have obtained the fruits of dharma. You will soon reap the fruits of this adharma. Comprehend the slaying in Janasthana.253 Also comprehend the slaying of Vali. For your own welfare, comprehend the friendship between Rama and Sugriva. If I so wish, I can single-handedly destroy Lanka, with its horses, chariots and elephants. But that is not what has been decided. In the presence of large numbers of apes and bears, Rama pledged that he would destroy the enemies who had oppressed Sita. Even if Purandara himself causes an injury to Rama, he cannot obtain happiness, not to speak of people like you. Know that the one who is under your subjugation, the one you know as Sita, is your night of destruction. She will destroy all of Lanka. In the form and image of Sita, this is a noose of destiny. You have yourself strung it around your neck. Think of how you can be safe. You will see this city, with its mansions and streets, burnt down, con
sumed by Sita’s energy and suffering from Rama’s rage.’
Without any distress and speaking skilfully, the unmatched ape made him hear these disagreeable words. Dashanana’s eyes widened in anger. He commanded that the great ape should be killed.
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Hearing the words of the great-souled ape, Ravana was senseless with anger and commanded that he should be killed. When the evil-souled Ravana ordered his death, Vibhishana suggested that this was not recommended for a messenger. Since the lord of the rakshasas was angry, he thought about the task that was at hand. Having determined what should be done, the victor over enemies pacified and worshipped his elder brother. The one who was excellent in the use of words spoke these exceedingly beneficial words. ‘O king! This is contrary to dharma and is condemned as being against the conduct of the worlds. For someone brave like you, this is tantamount to murdering the ape. There is no doubt that this enemy is insolent and has done something disagreeable that can’t be measured. However, the learned do not speak about killing a messenger. There are many kinds of punishments indicated for a messenger. Disfiguring the limbs, striking with a whip, shaving the head and engraving marks on the body—these are said to be the punishments for a messenger. But we have not heard about a messenger being killed. Your intelligence is refined in dharma and artha. You can certainly make up your mind about what is superior and what is inferior. How can someone like you be immersed in anger? Spirited people control their rage. You are supreme among all the gods and the asuras. In what is said to be dharma, in the conduct of people, in the sacred texts, in using one’s intelligence and for someone who is as brave as you, this should not be done. I do not see any qualities associated with the killing of this ape. That kind of punishment should be inflicted on those who have sent this ape. Whether he is virtuous or wicked, others have sent him here. He is dependent on others and has spoken the words of others. One should not kill a messenger. O king! If he is killed, I do not see anyone else who can travel through the sky and then return here again, after crossing to the other shore of this great ocean. O vanquisher of the cities of enemies! Therefore, do not make attempts to kill him. You should not resort to attempts that facilitate the work of the gods and Indra.254 Those two sons of the king are insolent. They love fighting. If he is killed, I do not see any other messenger who can travel over this long distance unobstructed and goad those two into battle. You are valiant, enterprising and spirited. The gods and the asuras find you impossible to vanquish. You delight the minds of the nairittas. When there is the prospect of a war, you should not destroy that opportunity. There are brave and controlled ones engaged in your welfare. They are born in noble lineages and possess great qualities. They are spirited and supreme among those who wield weapons. There are crores of well-armed warriors ahead of you. You must make the enemy realize your power. Let someone follow your command, take one part of your army and capture those two foolish princes.’
The Valmiki Ramayana Page 85