Hearing the words of the Indra among the rakshasas, the rakshasas, in great fear, went to Kumbhakarna’s residence. The devourers of flesh and blood were commanded by Ravana. Taking fragrances, garlands and food with them, they quickly went. They entered through the great gate into an area that was one yojana wide on all sides. This was Kumbhakarna’s cave and all kinds of scents wafted in all directions. Those immensely strong ones entered the cave and could only remain there with a great deal of difficulty, because of Kumbhakarna’s breathing. They entered that beautiful and auspicious cave, encrusted with gold and jewels. They saw the tiger among nairittas lying down and he was terrible to behold. His sleeping and disfigured form was spread out like a mountain.
Kumbhakarna was deep in slumber and together, they tried to wake him up. The hair on his body stood up upright and he sighed like a serpent. He was terrible to behold. As he slept, his great breaths terrified them. His nostrils were horrible and his mouth was as large as patala. They saw the immensely strong Kumbhakarna, tiger among the nairittas. As a supreme offering, they placed a pile of flesh that was as large as Meru in front of the great-souled Kumbhakarna. Those tigers among nairittas had gathered an extraordinary heap from the meat of deer, buffaloes and boars. There were many pots filled with blood and liquor. They placed these in front of Kumbhakarna, the enemy of the gods. They smeared the scorcher of enemies with excellent unguents and sandalwood paste. They covered him with divine garlands, fragrances and perfumes. They ignited fragrant incense and praised the scorcher of enemies. Thousands of yatudhanas roared like thundering clouds. They blew on conch shells that were as radiant as the moon. Together, those intolerant ones roared and made a tumultuous sound. The roamers in the night roared and clapped their hands. Seeking to wake Kumbhakarna up, they created this tumultuous sound. There were conch shells, drums, kettledrums and gongs. They clapped and slapped and roared like lions. The sound spread in the directions and up into the sky. Hearing this sudden sound, flying birds fell down. But despite this terrible noise the great-souled Kumbhakarna did not wake up from his slumber. Therefore, all the large numbers of rakshasas seized catapults, clubs, maces, summits of mountains, pestles and bludgeons. Kumbhakarna was sleeping happily, lying down on the ground. The fierce rakshasas used these and their fists to strike him on the chest. The rakshasa Kumbhakarna’s breathing was like a gale. Despite being strong, the rakshasas were incapable of standing before him. Those rakshasas, terrible in their valour, stationed themselves there. Together, ten thousand rakshasas started to make a sound with drums, smaller drums, kettledrums, conch shells and trumpets. He was like a mass of dark collyrium and did not awake. Though they created a noise and struck him, he did not realize any of this. Using these means, they were incapable of waking him up. They then started to make greater and extremely terrible efforts. They struck horses, camels, donkeys and elephants with rods and goads.184 They applied all their strength to drums, conch shells and kettledrums. They struck his body with large pieces of wood that had spikes on them. They applied all their strength to clubs and maces. Lanka was filled with that great sound, with all its mountains and its forests. Even then, he did not awake. One thousand drums were sounded simultaneously in every direction, using sticks fashioned out of refined gold. However, he continued to sleep on and did not wake up, because he was controlled by the curse. The roamers of the night became angry. All of them, terrible in their valour, were suffused with great rage. The rakshasas used all their valour to wake him up. Some beat on drums. Others emitted loud roars. Some pulled out his hair. Others bit his ears with their teeth. But Kumbhakarna was deep in slumber. He did not move. They struck him on the head, the chest and all over the body with solid clubs. Everywhere, they tied him up with ropes and shataghnis. But though he was struck, the rakshasa, gigantic in size, did not wake up. Thousands of elephants were made to run around all over his body. At this touch, Kumbhakarna awoke from his deep slumber.
Summits of mountains and trees had been brought down on his body. He had been subjected to great blows. Having awoken from his sleep, he sprang up. Suffering from hunger, he yawned. His arms were like the hoods of coiled serpents, as firm in essence as the summits of mountains. He flung these around. His disfigured mouth gaped like the subterranean fire. The roamer in the night opened this and yawned. When he yawned, his mouth was like patala. It was seen to be like the sun arising atop Meru’s peak. Having woken up, the extremely strong roamer in the night yawned. When he woke up, his breathing was like a storm raging in a mountain. When Kumbhakarna stood up, his form was like that of a cloud with cranes, raining down at the end of summer. His large eyes blazed like giant planets. They were as radiant as the fire, dazzling like the glitter of lightning. Hungry, he ate the flesh and thirsty, drank the blood. Shakra’s enemy drank from the pots filled with fat and liquor. Knowing that he was satisfied, all the roamers in the night approached him. They bowed their heads down in prostration and surrounded him from all directions.
The bull among the nairittas comforted all the nairittas. Surprised at having been woken up, he spoke to all the rakshasas. ‘Why have you suddenly woken me up? Is the king well? Has some kind of fear arisen? I think it is clear that some kind of grave danger has presented itself. Why else would you have suddenly woken me up? Today, I will uproot the fear that the king of the rakshasas faces. I will shatter the great Indra and pacify the fire god. I would not have thus been woken up from my sleep because of a trifling reason. Therefore, tell me the truth about why I have been woken up.’
The enraged Kumbhakarna, the scorcher of enemies, spoke in this way. Yupaksha, the king’s adviser, joined his hands in salutation and said, ‘There is not the slightest bit of fear that has arisen for us on account of the gods. Nor is there any kind of fear from the daityas or the danavas. O king! The fear that has presented itself is due to a human. Apes who are like mountains have surrounded Lanka. Since Rama is tormented on account of Sita’s abduction, there is a tremendous fear that has arisen from him. Earlier, a single ape burnt down the great city and killed Prince Aksha, his companions and his elephant. The lord of the rakshasas, Poulastya, the thorn of the gods, himself went out to fight and escaped from Rama, who is like the sun in his energy. The king has never suffered from gods, daityas or danavas. However, that act has been done by Rama. His life was in danger, but he managed to escape.’ He heard Yupaksha’s words to the effect that his brother had been defeated in the battle. Kumbhakarna widened his eyes and told Yupaksha, ‘O Yupaksha! Today, in the battle, I will vanquish all the soldiers of the apes, together with Lakshmana and Raghava. I will only see Ravana after that. I will satisfy the rakshasas with the flesh and the blood of the apes. I will myself drink Rama and Lakshmana’s blood.’ His proud words were laced with his enhanced rage.
Hearing his words, Mahodara, the foremost among the nairitta warriors, joined his hands in salutation and spoke these words. ‘First hear Ravana’s words and the pros and cons. O mighty-armed one! After that, defeat the enemy in the battle.’ Hearing Mahodara’s words, the immensely energetic and immensely strong Kumbhakarna departed, surrounded by the rakshasas. His eyes were horrible and he was terrible in appearance and valour. Having woken him up, the rakshasas swiftly headed for Dashagriva’s residence. They went to Dashagriva, seated on his supreme throne. Joining their hands in salutation, all the roamers in the night said, ‘O bull among rakshasas! Your brother, Kumbhakarna, has woken up. Will he leave? He has come here to meet you.’ Rejoicing, Ravana spoke to the rakshasas who had presented themselves. ‘I wish to see him. After showing him the due honours, bring him here.’
Thus addressed, all the rakshasas returned to Kumbhakarna and reported the words uttered by Ravana. ‘The king, the bull among all the rakshasas, desires to see you. You should make up your mind to go and delight your brother.’ The invincible Kumbhakarna agreed to the command issued by his brother. The immensely valiant one leapt up from his bed. He washed his face. He bathed and happily adorned himself in excellent ornaments. Thirsty
, he quickly had a drink that would enhance his strength. Following Ravana’s command, the rakshasas quickly brought him liquor and many kinds of food, so that they might take him back swiftly. He drank from two thousand pots and prepared to leave. He was slightly intoxicated and maddened with his energy and strength. Kumbhakarna was cheerful and resembled Death. Surrounded by the army of rakshasas, he went to his brother’s residence. At Kumbhakarna’s footsteps, the earth trembled. His form illuminated the royal road, like the radiance of the one with one thousand rays lights up the earth. He left, surrounded by those who joined their hands in salutation, like Shatakratu going to Svayambhu’s residence. Some sought refuge with Rama, the one who grants refuge.185 Some walked with him, or were distressed and fell down. Some were distressed and ran away. Some were terrified and lay down on the ground. He was diademed, like the summit of a mountain. In his energy, he seemed to touch the sun. On seeing this extraordinary sight, the residents of the forest were afflicted by fear and fled here and there.
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On seeing the diademed Kumbhakarna, gigantic in size, the valiant and immensely energetic Rama picked up his bow. He saw the best among rakshasas, who looked like a mountain. The lord186 himself looked like Narayana in ancient times, ready to stride. He looked like a cloud full of rain, adorned in armlets made out of gold. On seeing him, the great army of apes ran away. The army fled and the rakshasa increased his size. Witnessing this, Rama was astounded and spoke to Vibhishana. ‘Who is this? He resembles a cloud. He wears a diadem and his eyes are tawny. He is like a cloud tinged with lightning. Who is this brave one, who can be seen in Lanka? Who is the one who has suddenly surfaced on earth like a meteor? His giant and solitary form can be seen. On seeing him, all the apes are running away, here and there. Tell me. Who is this extremely large person? Is he a rakshasa or an asura? I have never seen such a creature earlier.’
Vibhishana was asked by the prince who was unblemished in his deeds. The immensely wise one replied to Kakutstha in these words. ‘He is the powerful Kumbhakarna and he is the son of Vishravasa. He is the one who defeated Vaivasvata187 and Indra in a battle. O Raghava! In encounters, he has routed thousands of gods, danavas, yakshas, serpents, those who survive on flesh, gandharvas, vidyadharas188 and snakes. The immensely strong Kumbhakarna wielded a spear in his hand and his eyes were distorted. The confused gods thought that he was Death and were incapable of killing him. The immensely strong Kumbhakarna is naturally energetic. The other Indras among rakshasas obtain their strength because of boons. As soon as he was born, the great-souled one was afflicted by hunger and ate up many thousand creatures. Seeing that they were being devoured, the suffering creatures were terrified. They went and told Shakra this and sought refuge with him. The great Indra was enraged. The wielder of the vajra struck Kumbhakarna with his sharp vajra. Struck by Shakra’s vajra, the great-souled one wavered and roared loudly in rage. Hearing the intelligent Kumbhakarna’s roar, the terrified creatures on earth were scared again. The immensely strong Kumbhakarna became angry at the great Indra. He uprooted one of Airavata’s tusks and struck Vasava on the chest with this. Struck by Kumbhakarna and afflicted, Vasava trembled. All the gods, the rishis and the danavas were suddenly distressed. With Shakra, the subjects went to the spot where Svayambhu was. They told Prajapati about Kumbhakarna’s depredations, about how he had devoured the subjects and oppressed the gods. “If he continues to incessantly devour subjects in this fashion, within a short space of time, the world will be empty.” Hearing Vasava’s words, the grandfather of all the worlds summoned all the rakshasas and also saw Kumbhakarna. Seeing Kumbhakarna, Prajapati was also terrified. Visualizing the emptiness, Svayambhu said, “Poulastya189 has certainly created you for the destruction of the worlds. Therefore, from now on, you will lie down, as if you are dead.” Succumbing to Brahma’s curse, he fell down before the lord.190 Extremely frightened, Ravana spoke these words. “O Prajapati! You are cutting down a grown and golden tree at the time when it will yield fruit. It is not proper for you to curse your own great-grandson. There is no doubt that your words cannot be false. Let him sleep. But designate a time for him to be awake and for him to lie down.” Hearing Ravana’s words, Svayambhu again said, “Let him sleep for six months and let him remain awake for a single day. On that single day, this brave one will be hungry and will roam around the earth. His mouth will be open and he will angrily devour the worlds, like a fire.” Faced with a calamity and dreading your valour, King Ravana has now woken up Kumbhakarna. The brave one, terrible in his valour, has emerged from his camp. Extremely angry, he is rushing towards us, devouring the apes. Seeing Kumbhakarna, the apes have fled. When he is angry in a battle, how can the apes counter him? Let all the apes be told that this is a mechanical contrivance that has turned up. Once the apes know this, they will not be scared.’
The words that emerged from Vibhishana’s mouth were full of reasoning. Hearing them, Raghava spoke these words to Nila, the commander. ‘O son of the fire god! Go and station all the soldiers in vyuhas. Seize the gates, roads and passages to Lanka. Gather the summits of mountains, trees and boulders. Let all the apes be stationed with their weapons, with boulders in their hands.’ Nila, the commander of the army of the apes, was instructed by Raghava. The elephant among the apes issued the appropriate instructions to the army of the apes. Seizing the summits of mountains and with the complexion of mountains themselves, Gavaksha, Sharabha, Hanumat and Angada advanced towards the gates. With boulders and trees raised up in their hands, that fierce army of the apes was resplendent. It looked like a great mass of gigantic and fierce clouds, filled with water, approaching a mountain.
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The tiger among rakshasas was intoxicated and still drowsy. Handsome and pervasive in his valour, he proceeded along the royal road. The extremely invincible one was surrounded by thousands of rakshasas. As he proceeded, from the houses, flowers were showered down on him. He saw the large and beautiful residence of the Indra among the rakshasas. It was as radiant as the sun to behold and it was decorated with nets of gold. Like the sun penetrates a mass of clouds, he entered the residence of the lord of the rakshasas. From a distance, like Shakra seeing the seated Svayambhu, he saw his brother seated on his throne. He went to his brother’s residence and then entered his chamber. He saw his anxious brother seated, inside Pushpaka vimana. Dashagriva saw that Kumbhakarna had presented himself. Delighted, he quickly arose and brought him close to him. His brother was seated on the couch. The immensely strong Kumbhakarna worshipped his feet and asked, ‘What is to be done?’ Delighted, Ravana arose and embraced him. He was embraced by his brother and duly honoured. Kumbhakarna then seated himself on an auspicious, divine and supreme seat. The immensely strong Kumbhakarna sat down on that seat. With eyes red with anger, he addressed Ravana in these words. ‘O king! Why did you make efforts to wake me up? Tell me. Who has caused you fear? Who should now become a dead person?’ His angry brother, Kumbhakarna, was there.
With his eyes rolling around in rage, Ravana addressed him in these words. ‘O immensely strong one! You have been asleep for an extremely long period of time. Since you have been asleep, you do not know about the fear that Rama has caused to me. Rama, Dasharatha’s son, is strong and he is with Sugriva. He has crossed the ocean with his army and has attacked our foundation. Alas! Look at Lanka, with its forests and groves. Having crossed easily by means of a bridge, it is now covered with an ocean of apes. In the battle, the apes have killed the foremost among the rakshasas. I do not see any way of destroying the apes in the battle. My treasury is completely exhausted and you must save me and this terrified city of Lanka, which only has children and old ones left. O mighty-armed one! For the sake of your brother, perform this extremely difficult deed. O brother! O scorcher of enemies! I have never had to utter such words earlier. I have affection and supreme respect for you. O bull among rakshasas! In many battles with the gods and the asuras, you have countered the battle formations of the gods and vanquished the
asuras in encounters. Among all creatures, no one who is your equal in strength can be seen. Therefore, perform this supremely agreeable task for me. O one who loves to fight! O one who loves his relatives! This will appeal to you. Use your energy to shatter the enemy’s army, like a strong wind drives away a cloud during the autumn.’
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Kumbhakarna heard the lamentations of the king of the rakshasas. He laughed and spoke these words. ‘We had foreseen this evil earlier, when we had held consultations about what we should do. However, you did not accept the beneficial words that were spoken to you. Indeed, you have quickly reaped the consequences of your evil deeds, just as the perpetrators of wicked acts descend into hell. O great king! At first, you acted without thinking. Because of your valour and insolence, you did not reflect on the consequences. If a person bases himself on his prosperity and does what should be done later, earlier, and what should be done earlier, later, he does not know the difference between good policy and bad policy. If an act is undertaken that is contrary to the time and the place, those acts become tainted, like oblations that haven’t been prepared properly. After having an agreement with his advisers, if a person does three kinds of acts and follows five kinds of modes, he is the one who is along the right path.191 A king is on the right path if he adheres to agreements, uses his intelligence and the intelligence of his advisers and looks towards his well-wishers. O lord of the rakshasas! At the right time, a man must pursue all three of dharma, artha and kama, or any two of these.192 If a king or a prince hears which of the three is best, but nevertheless, does not comprehend, even if he is extremely learned, he is a failure. O best among the rakshasas! At the right time, if a person uses gifts, conciliation, bheda and valour,193 he knows both good policy and bad policy. If one consults with advisers and follows dharma, artha and kama at the right time, such a person does not face any hardships in the world. If a king considers the beneficial consequences that will follow and what is good and bad for himself, he knows the true nature of objectives and lives, together with his advisers. Men who do not know the purport of the sacred texts are like animals in their intelligence. Because of their insolence, they do not desire consultations, nor do they internalize them. The task of those who do not know about the sacred texts is to speak words that are not beneficial. Despite desiring great prosperity, they are ignorant about the sacred texts on wealth.194 There are audacious and eloquent men who converse about what is not beneficial, pretending that it is beneficial. Even if they outwardly consider consultations, in practice, they perform evil acts. Some learned ones are in connivance with the enemy and ensure the destruction of their master. Such ministers ensure the performance of perverse deeds. The master must be able to identify those who pretend to be friends, but are actually enemies when it comes to offering advice. Through their conduct, he must be able to discern advisers who speak of what is harmful. Fickle deeds enable the swift finding out of those who are perverse. Their weaknesses can be detected, just as birds find out holes in Mount Krouncha. If a person ignores the enemy and does not protect himself, he faces a calamity and is dislodged from his own position.’
The Valmiki Ramayana Page 103