Community Arts And Culture Initiatives In

Singapore Understanding The Nodal Approach

Zdravko Trivic download

https://ebookbell.com/product/community-arts-and-culture-
initiatives-in-singapore-understanding-the-nodal-approach-
zdravko-trivic-42802208

Explore and download more ebooks at ebookbell.com

Here are some recommended products that we believe you will be
interested in. You can click the link to download.

Culture Democracy And The Right To Make Art The British Community Arts
Movement 31munknown0munknown

https://ebookbell.com/product/culture-democracy-and-the-right-to-make-
art-the-british-community-arts-movement-31munknown0munknown-50222264

Arts Culture And Community Development Rosie Meade Editor Mae Shaw
Editor

https://ebookbell.com/product/arts-culture-and-community-development-
rosie-meade-editor-mae-shaw-editor-51809882

Invitation To The Party Building Bridges To The Arts Culture And

Community First Edition Donna Walkerkuhne

https://ebookbell.com/product/invitation-to-the-party-building-
bridges-to-the-arts-culture-and-community-first-edition-donna-
walkerkuhne-5767648

Pieter Bruegel The Elder Religious Art For The Urban Community Art And
Material Culture In Medieval And Renaissance Europe 15 1st Edition
Barbara A Kaminska

https://ebookbell.com/product/pieter-bruegel-the-elder-religious-art-
for-the-urban-community-art-and-material-culture-in-medieval-and-
renaissance-europe-15-1st-edition-barbara-a-kaminska-48680786
Visualizing Community Art Material Culture And Settlement In Byzantine
Cappadocia Robert G Osterhout

https://ebookbell.com/product/visualizing-community-art-material-
culture-and-settlement-in-byzantine-cappadocia-robert-g-
osterhout-21832060

Viva Community Arts And Popular Education In The Americas Hardvd

Deborah Barndt

https://ebookbell.com/product/viva-community-arts-and-popular-
education-in-the-americas-hardvd-deborah-barndt-4951694

Transmedia Knowledge For Liberal Arts And Community Engagement A

Studiolab Manifesto 1st Ed 2019 Jon Mckenzie

https://ebookbell.com/product/transmedia-knowledge-for-liberal-arts-
and-community-engagement-a-studiolab-manifesto-1st-ed-2019-jon-
mckenzie-10797212

Lifelong Learning The Arts And Community Cultural Engagement In The

Contemporary University International Perspectives 1st Edition Darlene
Clover Kathy Sanford Kathy Sanford

https://ebookbell.com/product/lifelong-learning-the-arts-and-
community-cultural-engagement-in-the-contemporary-university-
international-perspectives-1st-edition-darlene-clover-kathy-sanford-
kathy-sanford-51591226

The Cracked Art World Conflict Austerity And Community Arts In

Northern Ireland Kayla Rush

https://ebookbell.com/product/the-cracked-art-world-conflict-
austerity-and-community-arts-in-northern-ireland-kayla-rush-51746500
Discovering Diverse Content Through
Random Scribd Documents
again showed himself at a distance behind a tree. And seeing him,
the exceedingly energetic and strong Rāghava, determined to slay
him, growing wroth, taking out a flaming shaft, resembling the rays
of the sun, powerfully drew his bow, and firmly setting the shaft,
and aiming it at the deer, let go the blazing and burning weapon
forged by Brahmā, resembling a flaming serpent. And that best of
arrows, like unto a thunderbolt, deeply pierced the breast of
Māricha, wearing the shape of a deer. Thereat bounding up high as a
palmyra palm, that one whose saws had almost run out, uttered
terrible sounds, lying on the earth. And while on the point of death,
Māricha renounced his counterfeit shape. And remembering the
words of Rāvana, the Rākshasa reflected, "By what means can Sitā
send away Lakshmana, and Rāvana carry off Sitā staying in
solitude?" And pierced to the marrow by that peerless shaft,
Māricha, renouncing his deer form, resumed his Rākshasa
lineaments; and giving up his life attaining a huge person,
considering the time had come (for availing himself of the advice
tendered by Rāvana), began to cry with the voice of Rāghava, "Ah
Sitā! Ah Lakshmana!" And seeing that grim-visaged Rākshasa lying
low on the ground, with his person bathed in blood, and rolling
hither and thither, Rim a proceeded towards the asylum, thinking of
Sitā. and revolving within himself Lakshmana's words. While
returning he thought aside "Lakshmana said before that this was
Māricha's illusion!" His words have been verified now. Truly have I
killed Māricha. Māricha has given up his ghost exclaiming aloud Ah!
Sitā, Ah! Lakshmana. I do not know what shall Sitā do hearing the
cry? And what shall the mighty-armed Lakshmana do?" While
pondering thus the hairs of the virtuous-souled Rāma stood on their
end. Killing that Rākshasa assuming the shape of a deer and hearing
his terrible cry Rāma was overwhelmed with fear arising out of
sorrow. Thereupon killing a deer and taking its flesh he hastened
towards Janasthāna.
SECTION XLV.

Hearing that cry in the forest resembling her husband's voice Sitā
spake unto Lakshmana saying "Do thou go and learn what has
befallen Rāghava. He is crying aloud in pitiable accents; hearing
them my life and soul are incapable of remaining any longer in their
proper places. It behoveth thee to save thy brother who is crying
aloud in the forest; do thou immediately repair hence to save him,
who is in need of thy help. He hath been over-powered by the
Rākshasas like unto a bullock brought under the power of a lion,"
Remembering the behest of Rāma, Lakshmana did not go, though
accosted thus by Sitā. Extremely mortified, the daughter of Janaka
spake unto him saying "O Son of Sumitra, thou art an enemy unto
Rāma, in the garb of a brother. Thou dost not proceed for the relief
of thy brother who hath been reduced to such a plight. Dost thou
desire, for fine, O Lakshmana, Rāma's destruction? Truely being
under the influence of lust for me thou dost not follow Rāghava! For
this thou dost welcome Rāma's disaster; thou hast no affection for
him. For this it is that thou dost sit here without anxiety not seeing
the highly effulgent (Rāma). Rāma, following whom thou hast
repaired unto this forest, being in danger, of what avail is life unto
me?" Vaidehi Speaking thus being influenced by sorrow, and with
tears in her eyes, like unto a deer, Lakshmana spake unto her saying
"O Vaidehi, celestials, Dānavas, Gandharbas, Rākshasas, Asuras, or
Pannagas, there is none who can defeat thy husband. There is not
the least doubt in this. Worshipful madam! Celestials, Dānavas,
Gandharbas, Rākshasas, Picachas, men, Kinnaras, animals, or birds,
there is none among them, who can withstand Rāghava, who equals
the lord of celestials in warfare. In fact there is none who can do
away with Rāma in battle. It doth not behove thee therefore to
accost me thus. Nor do I dare leave thee here alone in this forest
without Rāma. Even the mighty heroes, as the Lord of celestials,
cannot subdue his prowess with all their strength. Even the Almighty
Himself, with the celestials and the three worlds, cannot defeat him.
Do thou therefore renounce grief and console theyself. Sooner shall
thy husband return killing the best of deer. It is not his voice nor one
sent by any deity. It is but an illusion of that Rākshasa (Māricha). O
Vaidehi, thou hast been left unto my charge by the high-souled
(Rāma)—I therefore do not dare leave thee behind, O thou the jewel
of a damsel. We have made these night-rangers our enemies. For
compassing the destruction of Khara, O worshipful one, and
devastating Janasthāna, Rākshasas oftentimes use improper words
unto us in this extensive forest. O Vaidehi, to create mischief unto
the pious is the only amusement of these Rākshasas—thou shoudst
not therefore be anxious for this." Being thus addressed by him her
eyes were reddened with ire, and she spake these harsh words unto
the truthful Lakshmana saying "O cruel one! O thou the destroyer of
thy line! it is a disgrace unto thee that thou wishest to protect me
(killing Rāma). Methinks, this mighty disaster of Rāma is welcome
unto thee, or else why shouldst thou seeing this, speak thus, O
Lakshmana. It is not a wonder that an evil desire lurks in thee who
art a hypocrite and a cruel-hearted enemy. Verily art thou a monster
of wickedness, that Rāma repairing unto woods, thou hast, being
lustful for me, followed him alone. Or hast thou been engaged by
Bharata to act thus? But thy or Bharata's intention shall not be
satisfied, O Saumitre. How shall I desire another man after serving
the lotus-eyed Rāma of dark blue hue as my husband? I shall
renounce my life before thee, therefore, O Lakshmana; without
Rāma I shall not maintain my being for a moment on this earth."
Hearing these brazen words of Sitā, capable of making one's down
stand on end, the self-controlled Lakshmana with joined hands
spake unto her saying "Thou art a very Goddess unto me, I
therefore dare not answer thee. What thou hast spoken, O
Maithelee, is nothing surprising for females. Such is the nature of
womankind on this earth. Women by nature are crooked, fickle,
devoid of religious knowledge, and bring about difference between
father and son. O Vaidehi, O daugther of Janaka, truly am I
incapable of putting up with these words of thine. They have pierced
through both of my ears like a heated Nārācha. However the deities
ranging in this woodland are my witnesses— may they hear thee. I
spoke what was fair and have been thus addressed by thee with
these harsh words. I do alawys obey my superior's commands. Fie
on thee! Thy destruction is near at hand that dost thou suspect me,
being influenced by this womanish nature. I shall go where
Kākuthstha is, may good betide thee, O thou the best of damsels!
May the deities of the forest protect thee, O thou of expansive eyes!
Many a bad omen appear before me. May I see thee again when I
shall come back with Rāma." Being thus accosted by Lakshmana the
daughter of Janaka replied weeping and being bathed in tears.
"Without Rāma, O Lakshmana, I shall drink virulent poison, enter
fire or dive into the Godaveri. I shall destroy this body either by
hanging or by falling down from the top of a high object. I shall
never be able to touch another man but Rāma." Speaking thus unto
Lakshmana, Sitā, being enveloped with grief, weeping, struck her
belly56 with her hands. Seeing the daughter of Janaka of expansive
eyes weep thus in pitiable accents, Lakshmana losing his attention
began to console her. Afterwards the pure-hearted Lakshmana,
having control over his senses, saluting Sitā with clasped palms and
bending low a little proceeded where Rāma was, casting again and
again his glance upon her as he went.
SECTION XLVI.

Having been addressed with those harsh words the younger brother
of Rāghava, enraged, proceeded at once, being anxious to see
Rāma. Thereupon the ten-necked one, availing of this opportunity
came before Vaidehi assuming the semblance of a mendicant.
Wearing a soft silken cloth, with a lock of hair on his head with an
umbrella and shoes and having on his left shoulder a rod and
Kamandalu, the highly powerful one assuming the appearance of a
wandering devotee carrying three long bamboo staves appeared
before Vaidehi in the forest when there was none of the brothers by
her. He saw there the young and pious daughter of the king like unto
an evening void of both sun and moon and as the highly terrible
Rāhu eyes Rohini forsaken by Moon. Seeing that terrible one the
doer of evil deeds, the trees of Janasthāna did not move nor the
wind did blow. Seeing him eye Sitā with his blood-red eyes, the fast
streaming river Godaveri even slackened its course out of fear. In the
mean time the Ten-necked Rāvana, enquiring about Rāma's weak
points appeared before Vaidehi in the guise of a mendicant. Like
unto Sani approaching chitra, that impious one, assuming the
appearance of a pious man like a well covered with grass,
approached Vaidehi who was bewailing her husband. And seeing
that pious spouse of Rāma—Vaidehi, Rāvana stood before her. Her
lips and teeth were extremely fine, her face resembled the full moon
and her eyes were like lotus-petals. She had a yellow silken cloth on
and sat in the thatched cottage, overwhelmed with grief and bathed
in tears. And that ranger of the night with a pleased heart
approached Vaidehi. Seeing her that Lord of Rākshasas was pierced
with the shafts of passion. And speaking highly of her, surpassing in
beauty the three worlds and resembling by the excellence of her
own person the very goddess of wealth herself Rāvana uttering the
name of God spake unto her saying, "O thou having the color of gold
and silver, O thou wearing silken cloth, O thou appearing like a lotus
wearing a garland of lotus-petals, O thou of beautiful countenance!
Art thou Bashfulness, Beauty, Fame, Wealth, Apsara, Dignity or Rati
herself who is ranging at will in this forest? All thy teeth are equal
having their tops like unto the buds of Kunda flower, beautiful and
yellow. Thy eyes are expansive, clear, of bloody hue, and having
black pupils. Thy hip is fleshy and spacious. Thy thighs are like those
of elephants, round, fleshy and perfectly strong. Thy nipples are
bulky, pointed, highly captivating like cold palm fruits, beautiful and
ornamented with diverse jewels. O thou of beautiful smile! O thou of
beautiful teeth! O thou of beautiful eyes! O fine damsel, thou dost
carry away my heart like unto a river carrying away its banks by its
stream. The lock of thy hair is exquisitely fine, thy breast very close
and thy waist is so thin that they may be got round even by fingers.
There is none so beautiful like thee—a Goddess, a Gandharbhi, a
Yakshi or a Kinnari. I had never seen before on this earth a damsel
so beautiful as thou. This thy beauty the best on earth, thy youth,
thy grace and thy abode in the forest do agitate my mind. So it is
well for thee to come (with me); it doth not behove thee to remain
here. This is the abode of terrible Rākshasas wearing shapes at will.
Picturesque palaces, prosperous cities and sweet-smelling gardens
are worthy of thy abode. O thou of dark-blue eyes, fine is thy
garland, fine is the smell of thy person and fine is thy apparel—
methinks fine is thy husband too. O thou of pure smile! whom dost
thou belong to?—Rudras, Marutas, or Vasus— Meseems, O fine
damsel thou art a very gooddes. No one comes here—the
Gandharbas, the celestials or Kinnaras; this is an abode of the
Rākshasas; how dost thou come here? Art thou not afraid of these
monkeys, lions, tigers, wolves, bears, herons and hyenas? Alone in
this forest, art thou not afraid of these terrible elephants of fierce
motion and maddened with the exuding of their temporal juice? Who
art thou? Whose wife? What for dost thou range alone in this forest
of Dandaka frequented by terrible Rākshasas?" Thus addressed was
Vaidehi by the vicious-souled Rāvana. Seeing him come under the
guise of a twice-born one, Maithelee worshipped him with diverse
articles necessary for serving a guest. Offering him a seat first and
afterwards inviting him to wash his feet she said unto that one of
placid look "cooked rice is ready." Seeing Rāvana approach with
Kamandalu and wearing a red cloth under the guise of a Brahmana,
Maithelee could not pass by him any way, and considering him a
twice-born one by various signs invited him as if a Brahmana saying,
"O Brahmana, do thou sit on this seat facing the right; do thou take
this water (to wash thy feet); do thou enjoy these well-cooked
eatables growing in the forest and intended for thee." Jānaki the
wife of Lord of men inviting him thus, Rāvana, casting a look upon
her, addressed himself for his own destruction, to carry her away.
She was anxiously expecting the return of Rāma who had gone a-
hunting with Lakshmana; she looked around and behold but on all
sides the spacious yellow forest-land—there was neither Rāma nor
Lakshmana.
SECTION XLVII.

"Being thus addressed by Rāvana under the guise of a mendicant,

desirous of carrying her away Vaidehi thought within herself—"This
person is my guest and a Bhahmin; he may curse me if I do not
speak to him." Thinking this for a moment Sitā said "May good
betide thee! I am the daughter of the high-souled Janaka, the king
of Mithilā, the beloved Queen of Rāma and my name is Sitā.
Dwelling in the palace of Ikshakus for twelve years, I enjoyed many
things passing human and had all my desires satisfied. On the
thirteenth year king (Daçaratha) counselled with his ministers about
the installation of Rāma. Accordingly everything necessary for the
installation being made ready, Kaikeyi, one of my mothers-in-law,
begged of her husband a boon. Bringing my father-in-law under
control by means of her virtuous deeds, Kaikeyi begged, of that
truthful, best of monarchs, two boons namely the exile of my
husband into the woods and the installation of Bharata, and said "I
shall never eat, drink or sleep and (if Rāma be installed) I shall end
my life." Kaikeyi speaking thus, that lord of earth, my father-in-law
begged her to accept diverse riches; but Kaikeyi did not agree. Then
the highly effulgent Rāma, my husband was twenty-five years old,
and myself was eighteen years old counting from my birth. My
husband is known all over the world under the name of Rāma. He is
truthful, good-natured, of pure character, ever engaged in the
welfare of all created beings, of mighty-arms and expansive eyes.
Our father the king Daçaratha was entirely under the control of
passions, and hence for the satisfaction of Kaikeyi did not install
Rāma. When Rāma came to his father for being installed Kaikeyi
spoke unto my husband the following cruel words, "Do thou hear, O
Rāghava, how I have been ordered by thy Sire. This kingdom, rid of
thorns is to be conferred on Bharata, and thou shalt have to sojourn
into woods for years nine and five. Do thou therefore repair unto
forest, O Kākuthstha and save thy Sire from untruth." Whereto Rāma
fearlessly replied 'So be it!' Hearing her words my husband of firm
vows acted accordingly. He always maketh gifts and taketh none. He
always speaketh truth and never telleth an untruth. This is his best
observance, O Brahmana. His half-brother named Lakshmana is of
mighty prowess. That best of men is Rāma's help and the destroyer
of foes in battle. That brother of his named Lakshmana is of firm
resolution and given to asceticism. With a bow in hand he hath
followed (Rāma) flying as an exile unto woods along with me. Thus
that one (Rāma) of firm resolution and ever engaged in pious offices
wearing matted hair and assuming the semblance of an ascetic hath
entered this forest of Dandaka along with myself and his younger
brother. O thou the best of twice-born ones, we three being deprived
of our kingdom by Kaikeyi have been living in this dense forest by
virtue of our effulgence. Do thou take heart for a moment and live
here. Instantly shall my husband return with good many wild fruits
and roots and with sufficient meat after killing many a deer, hog and
Gosamp. Truly do thou relate unto me thy name, Gotra and lineage.
O thou twice-born one, why dost thou range alone in this forest of
Dandaka?" Sitā the wife of Rāma speaking thus, the mighty Lord of
Rākshasas—Rāvana replied with these harsh words—"0 Sitā I am
that Rāvana, the lord of Rākshasas, whom fear the celestials, Asuras
and human beings. O thou of blamless beauty, seeing thee of golden
hue and wearing silk cloth I do not relish my own wives. I have
brought many a beautiful damsel from various quarters, do thou
become my foremost Queen amongst them. That great city in the
midst of the ocean, Lankā, encircled on all sides by the sea and
situated on the summit of a hill, is my capital. There shalt thou with
me, Sitā, walk in gardens, and thus thou shall no more long for
living in the forest. If thou dost become my wife, O Sitā, five
thousand maid-servants decorated with divers ornaments shall serve
thee." That blameless daughter of Janaka, being thus addressed by
Rāvana, was highly enraged, and, passing by him, replied, "I am a
dependant ot Rāma, who is incapable of being shaken, like unto a
mighty mountain, incapable of being agitated, like unto a vast
ocean, and resembling Mahendra in effulgence. I am a dependant of
that great and truthful Rāma who is gifted with auspicious marks
and like unto a fig tree. I am dependant of that lion among men,
Rāma, of mighty arms, of a spacious breast and treading like a lion,
I am a dependant of that son of a king, Rāma, of mighty arms,
having control over his passions, whose face resembles the full
moon and whose fame hath spread far and wide over the earth.
Why dost thou being a tiger wish for a she-lion? Thou shalt not be
able to touch me like unto the rays of the sun. O thou wretched
Rākshasa, when thou hast desired to steal away Rāghava's beloved
spouse, surely dost thou see these trees (before thee) as made of
gold. Dost thou wish to uproot the teeth from the mouth of a lion,
that enemy of deer, or from that of a serpent? Dost thou wish to
clasp with thy hands the Mandara hill, or dost thou wish to walk in
peace after drinking poison? Dost thou wish to rub thy eyes with
pins and lick a razor with thy tongue? Thou dost wish to swim across
an ocean, having a rock tied unto thy neck. Thou dost wish to get at
the Sun and Moon, to bind a flaming fire with a piece of cloth and
walk through iron-spikes, as thou hast wished to come by the
worthy spouse of Rāma. Mighty is the difference between Rāma and
thee, like unto that between a lion and a jackal, a sea and a rivulet,
nectar and gruel, gold and iron, sandal and mud, an elephant and a
cat, a crow and Garuda, a peacock and a madgie (an acquatic bird),
or a duck and a vulture. Even if thou dost steal me, that mighty
archer Rāma, gifted with the prowess of the lord of celestials, living,
surely shall I die, like unto a gnat sucking clarified butter."
Addressing those words unto that wicked ranger of the night, that
innocent (Sitā) shook like a plantain tree shaken by the wind.
Thereupon Rāvana, like unto Death in prowess, trembling, began to
relate unto her with a view to frighten (her) his race, power, name
and actions.
SECTION XLVIII.

After Sitā had spoken these harsh words, Rāvana, enraged, with a
frown, replied "O thou of a beautiful countenance, I am the step-
brother of the Lord of wealth and my name is the mighty Ten-
necked Rāvana. May good betide thee! Like unto people fearing
Death, the celestials, Gandharbas, Piçāchas, Pannagas and Serpents
fly in diverse directions being frightened by me. I have subdued by
my prowess, my step-brother, the Lord of wealth in a conflict,
quarrelling with him for some reason. Thereat, that one carried by
men, renouncing out of my fear this wealthy abode of Lānka, hath
been living on that Lord of mountains, Kailaça. O thou auspicious
one, by virtue of my prowess I have taken away that beautiful
chariot of his called Puspaka. Ascending that chariot thou shalt travel
by the etherial route. O Maithilee, when I am excited with ire, Indra
and other celestials at the mere sight of my countenance fly away in
divers directions out of fear. Wherever I live, the Wind bloweth
cautiously and the Sun (of piercing rays) out of fear for me
appeareth in the welkin like the Moon. What shall I say more?
Wherever I live, even the leaves of the trees do not flutter and the
currents of the rivers are stopped. Beyond the ocean stands my
beautiful capital Lankā like unto Indra's Amarāvati, (the capital of the
Lord of celestials), guarded on all sides by the terrible night-rangers
and encircled by yellow walls. That beautiful city hath gate-ways of
ornamented and jewelled arches and golden apartments. It is filled
with elephants, horses and chariots, always resounds with the
sounds of bugles, and is beautified with gardens having divers trees
of wished for fruits. O Sitā, O thou the daughter of a king, in this city
shalt thou dwell with me. O large-minded damsel, thou shalt never
think of earthly women. O thou of an exquisite countenance,
enjoying these many things passing human, thou shalt not any more
think of Rāma—a human being of brief existence. Placing his
beloved son on the throne, king Daçaratha hath sent away his eldest
son of weak prowess into the woods. O thou of expansive eyes,
what shalt thou do with that wretched ascetic Rāma who hath been
deprived of his kingdom? I am the lord of the whole world of
Rākshasas; being pierced by the shafts of Kama have I come by
thee. It doth not behove thee therefore to pass by me. O timid
damsel, truly shalt thou repent afterwards if thou dost disregard me,
like unto Uruashee kicking Purarava. Rāma is a human being and is
not even equal to a finger of mine in battle. By thy good luck have I
come unto thee— do thou give thyself up unto me, O thou of a
beautiful countenance." Being thus addressed by him, Vaidehi
exceedingly wroth and with blood-red eyes spoke unto that Lord of
Rākshasas in the lonely forest, these bold words. "How dost thou
wish to perpetrate such an impious deed after introducing as thy
brother that highly worshipful Kuvera adored by all the deities. O
Rāvana, surely shall all the Rākshasas meet with death, who have
such a stupid, harsh and lustful person like thee for their king. One
can breathe on this earth carrying away Indra's wife, Sachi—but
stealing me, the wife of Rāma, no body shall be able to live in peace.
O Rākshasa, it might be possible for one to live on this earth treating
contemptuously the wife of the holder of thunder-bolt, but insulting
me none shall escape the hands of Death even if he drinketh nectar.
SECTION XLIX.

Hearing those words of Sitā the highly powerful Ten-necked one

striking his hands together, increased his body too high. Thereupon,
that one skilled in speech again spake unto Maithilee, "Methinks
thou hast run mad. Hast thou not heard of my valour and prowess?
Stationing myself in the welkin I can with my hands raise up the
earth. I can drink up the waters of the ocean. And engaged in
conflict I can destroy Death itself. With my sharpened shafts I can
pierce the Sun and cut asunder the earth. Thou art mad with thy
beauty. Do thou look upon me, who am capable of illusions." When
he had spoken thus, his yellow eyes became blood-red with rage
and assumed the semblance of flaming fire. Thereat Rāvana, the
younger brother of the Lord of wealth, changing his placid
countenance, instantly assumed his own terrible shape resembling
that of Yama. Highly exercised with ire, that ranger of the night
became of ten countenances and twenty arms; his eyes were bloody
and he appeared beautiful like unto blue clouds, being dressed in
gold-hued apparel. Leaving aside the semblance of a mendicant,
that lord of Rākshasas, Rāvana, increasing in bulk, assumed his own
shape. And wearing a blood-red cloth he stood there fixing his look
upon that jewel of a damsel—Maithili. Thereupon Rāvana spake unto
Maithili like unto the rays of the sun, having a head of black hair and
wearing apparel and ornaments, saying, "O thou fine damsel, if thou
dost wish to have a husband known all over the world, do thou
surrender thyself unto me. I am a worthy husband (or thee. Do thou
serve me for ever, thy praiseworthy husband. O fine lady, I shall
never do what thou dost not like. Renouncing thy attachment for a
man, do thou place thy love in me. O foolish girl, worthy of being
adored by the learned, for what quality art thou attached unto Rāma
of a limited life, who hath been deprived of his kingdom and hath his
desire frustrated, and who of an evil intent, hath, at the words of his
wife, renouncing his kingdom and kinsmen, been living in this forest
—the abode of voracious animals." Speaking thus unto Maithili,
sweet-speeched and worthy of being sweetly addressed, that highly
wicked Rākshasa, Rāvana, being exercised with lust, approached
towards Sitā and got hold of her, like unto Budha holding Rohini in
the sky. With his left hand he held her, having eyes like unto lotus-
petals, by the hair, and with his right hand got hold of her thighs.
Seeing Rāvana of sharpened teeth, and mighty arms, resembling the
summit of a mountain and like unto death itself, the deties of the
forest became highly terrified and fled in different directions.
Instantly appeared there the celestial car of Rāvana, decked in gold,
drawn by asses and making a terrible sound. Thereupon, that one
emmiting terrible accents, remonstrated with Vaidehi in harsh words
and clasping her ascended the car. The virtuous Sitā, being thus
caught by Rāvana,began to cry aloud, addressing Rāma, who had
gone away to a distant forest. Rāvana, racked with lust, rose high up
with her like unto the wife of a Pannaga, though she tried her best
(to get rid of him), for she was not in the least attached unto him.
Being thus carried away by the ethereal track by that Lord of
Rākshasas, Sitā began to cry aloud, like one mad, distressed and of
deranged senses. "Ah! mighty Lakshmana, ever ministering unto the
satisfaction of thy superiors, dost thou not know that I have been
stolen away by a Rākshasa assuming shapes at will? O Rāghava, for
virtue hast thou renounced thy life, happiness and wealth,—dost
thou not see that I have been carried away by one of mighty
iniquity? O thou the subduer of foes,thou dost always control the
rebellious,—why dost thou not punish such a vicious Rākshasa? The
vicious do not instantaneously meet with the fruits of their actions;
as for corn to ripen requires the assistance of time. For this
iniquitous deed, which thou hast perpetrated, availing of the time
and losing thy sense, thou shalt meet with a mighty disaster from
Rāma, bringing about thy end. Ah! being the virtuous wife of the
virtuous and far-famed Rāma, I have been stolen away. Now hath
the desire of Kaikeyi and other relations been fulfilled. I invoke this
Janasthāna and these flowery Karnikās to tell Rāma that Rāvana
hath stolen away Sitā. I invoke thee, O Godavari, having swans and
cranes sporting in thy stream, to tell Rāma that Rāvana hath stolen
away Sitā. I salute and invoke the deities that live in this forest of
many trees to tell my husband of my being stolen away (by Rāvana).
I do seek the refuge of all deer, birds and other animals that live in
this forest, and may they all communicate unto Rāma the news of
his dear spouse being carried away, and tell him that Sitā, losing her
control, hath been stolen away by Rāvana. Even if I am taken away
by Yama, and if the mighty-armed Rāma is apprised of it, surely shall
he bring me back by the display of his prowess." Racked with sorrow
that one of expansive eyes, while thus bewailing in piteous accents,
she espied Yatāyu, the king of vultures, seated on a tree. Thereat
the daughter of Janaka, brought under the control of Rāvana and
terrified, began to cry and utter those piteous words—"O worshipful
Yatāyu, do thou see that this vicious lord of Rākshasas hath
ruthlessly carried me away like one having no husband. Thou wilt
not be able to withstand this mighty, wicked and cruel night-ranger
wearing emblems of conquest and having a scimitar in his hand. Do
thou relate unto Rāma and to Lakshmana everything about my being
carried away from the beginning to the end.
SECTION L.

Hearing these words Yatāyu, who lay buried in a deep slumber,

awoke and beheld both Rāvana and Jānaki. Thereat the lord of birds
resting on the tree, having a big sharp beak like unto the summit of
a hill, addressed these soft words unto Rāvana, "O brother Ten-
necked one, I am conversant with Purānas, of truthful vows and
abide by religion. It doth not behove thee to perpetrate such an
iniquitous deed before me. I am Yātayu, the mighty lord of vultures.
Daçaratha's son Rāma is the lord of all men like unto Mahendra and
Varuna. He is ever engaged in the welfare of all men. This
exquisitely beautiful and far-famed Sitā whom thou art about to steal
away, is the married wife of that lord of men. And how dost thou
thyself being a monarch and engaged in the royal office of
maintaining subjects, carry away by stealth another's wife? O thou
of mighty prowess, thou shouldst specially protect the wives of
kings. Do thou therefore control thy base inclination of oppressing
another's wife. A hero doth never perform what bringeth calumny
upon himself. It becometh every individual to save another's wife
from the touch of a second man like unto his own wife. O son of
Paulastya, at the instance of the king mild subjects perform many an
action conducing to virtue, wealth and desire, though not mentioned
in the Sastras. The king is the virtue, the king is the desire and the
king is the prime jewel of all subjects. Virtue, desire or sin—every
thing ariseth from the king. O thou the best of Rākshasas, thou art
vicious and unsteady; how hast thou come by rkhes like unto a
sinner attaining to the abode of celestials? A vicious person can
never relinquish his sinful habits—virtue doth never reside in the
abodes of impious persons.
The mighty and the virtuous-souled Rāma hath committed
nothing wrong in thy city or thy dominions. Why dost thou then
commit wrong by him? Khara of Janasthāna is highly wicked and if
Rāma of blameless actions hath killed him on Surpanakhā's account
how is he to blame? Why dost thou then carry away the wife of that
lord of men? Do thou soon leave off Vaidehi. Like unto Indra burning
down Vitrasura, Rāma, looking with his terrible eyes like flaming fire,
shall reduce thee to ashes. Dost thou not understand that thou hast
tied with cloth a virulent serpent? Dost thou not see that thou hast
placed around thy neck the noose of death? It is always proper to
carry such a weight as doth not exhaust (him who carries); it is
always proper to take such a food as doth not cause illness. Who
engageth himself in such an action as doth not confer virtue, fame
or glory, but bringeth about physical affliction only? O Rāvana, I am
sixty thousand years old and have been administering regularly my
ancestral kingdom. Old though I am, thou shalt not be able to carry
away with safety Jānaki in my presence, young, accoutered in mails
as thou art with bow and arrows in thy hands and ascending a car.
As it is not easy to destroy, by the reasonings of Logic, Vedas and
Sruties containing eternal and immutable truths, so thou shalt not be
able to carry away Vaidehi by force before me. If thou art a hero do
thou fight. Or do thou wait for a moment, O Rāvana, thou shalt also
embrace the earth like unto Khara. Soon shall Rāma clad in bark
destroy thee in the battle field, who hadst many a time and oft
destroyed in conflict the celestials and Dānavas. These two princes
Rāma and Lakshmana are at a distance, what shall I do now? O vile
being, undoubtedly shalt thou, terrified, be destroyed by them.
Myself drawing my breath thou shalt not be able to carry away this
beloved queen of Rāma, the pure-natured Sitā having eyes
resembling lotuses. It is my duty to do good unto the high-souled
Rāma and Daçaratha even at the sacrifice of my life. Do thou stand,
O Ten-necked one. Behold for a moment. O Rāvana, I shall throw
thee headlong from this car, like unto a fruit from its stalk. O ranger
of the night, even to my utmost might I will render thee hospitality
in encounter.
SECTION LI.

While Yatāyu, the king of birds, spake this, Rāvana, the lord of
Rākshasas, wearing pendants made of pure gold, having his eyes
reddened with ire, darted towards him. Thereupon they began a
terrible conflict in the welkin, like unto clouds driven by wind. There
occured a mighty conflict between Yatāyu, the lord of vultures, and
Rāvana, the lord of Rākshasas, like unto two Malyavān57 hills
supplied with wings. Thereat Rāvana began to shower continually
terrible and sharpened pikes, iron arrows and Vikarnis upon the
mighty lord of vultures. Yatāyu, the king of birds, began to withstand
in conflict the arrows and weapons darted by Rāvana, and wounded
Rāvana's person with his feet supplied with sharpened talons.
Thereupon, to destroy his enemy, that mighty hero, the Ten-necked
Rāvana, being exercised with ire, took up ten terrible arrows like
unto the sceptre of Death, and stretching the bow to the full he shot
those straight-coursing sharpened shafts at Yatāyu, the king of birds.
Beholding Jānaki with tears In her eyes in that Rākshasa's car,
Yatāyu, the king of birds, disregarding those arrows, darted towards
Rāvana, and with his feet broke asunder his bow with the arrows,
adorned with pearls and diamonds. Thereat Rāvana, almost beside
himself with wrath, taking up another bow, began to shower arrows
by hundreds and thousands. Being covered with those arrows, the
lord of birds appeared like a bird lying in his nest. Pushing away
these arrows by the wind of his wings, he again snapped that mighty
bow with his feet, and with a stroke of his wings shattered Rāvana's
flaming shield like unto burning fire. Thereupon, moving away with
the wind of his wings Rāvana's blazing cuirass resembling flaming
fire, Jatāyu in that conflict made away with his fleet-coursing asses
having the faces of demons. Next crumbling into pieces with his
impetus the mighty chariot of Rāvana, coursing at will, flaming like
fire, having steps studded with jewels, and a wooden pole, and
throwing down the umbrella and chowris like unto the full moon
along with the Rākshasas engaged in carrying them,the effulgent
and mighty lord of birds shattered the head of the charioteer with
the strokes of his beak. Having his bow snapped and deprived of his
car, horses and charioteer, Rāvana fell down to the earth, taking
Vaidehi on his lap. Beholding Rāvana fallen on the ground and of
broken conveyance, all creatures praised the king of vultures again
and again and worshipped him.
Thereupon, finding the lord of birds worn out on account of his
old age, Rāvana, highly encouraged, again rose high up in the
welkin, taking Maithili with him. He had all his weapons broken in
the conflict, and had but his dagger left to him. Beholding him
proceed thus pleased, taking the daughter of Janaka on his lap,—all
his weapons having been lost, with his sword alone left,—the mighty
and powerful lord of vultures, Yatāyu, rose up and, darting towards
Rāvana, resisted him and said,—"O Rāvana of feeble sense, it is for
the destruction of the whole line of Rākshasas that thou carriest
away this spouse of Rāma, having arrows like unto thunderbolts.
Like one thirsty drinking water, thou dost address thyself to drinking
poison along with thy friends, courtiers, four-fold forces, servants
and relatives. Foolish persons unaware of the fruit of their actions,
meet in a short time with their own destruction,—so shalt thou very
soon meet with thy own end. Thou hast been bound up by the
noose of Death; and, proceeding whither, shalt thou save thyself, like
unto fish eating up baits with hooks for their own destruction? O
Rāvana, it is beyond thy power to defeat the Kākutsthas. They shall
not forgive thee for this thy encroachment upon their asylum. What
hath been perpetrated by thee, coward, is blamed by all, and is the
way taken recourse to by thieves and not by heroes. Do thou fight,
O Rāvana, if thou art a hero, or wait for a moment and thou shalt lie
down on the earth like unto thy brother Khara. Truly hast thou for
thy own destruction engaged thyself in these impious acts, which
are perpetrated by men on the eve of their death. What person doth
that which leadeth solely into sin? Neither the lord of celestials nor
the self-create Deity doth engage in such an action." Addressing
these moral words, the mighty Yatāyu swooped on the back of that
Ten-necked Rākshasa. Like unto the rider of a mad elephant, the
lord of vultures began to tear Rāvana with his sharpened claws, and
that one having for his weapons his beak, talons, and wings, began
to rive Rāvana's back with his beak and claws, and to uproot his hair.
Being thus aflicted again and again by the king of vultures, the
Rākshasa shook, with his lips quivering in anger. Beside himself with
anger, Rāvana, holding Jānaki fast by her left flank, struck Yatāyu
with his palms. Yatāyu, the subduer of foes, bearing the strokes,
tore into pieces his ten left arms with his beak. His arms cut off,
instantly sprang up as many others, like unto serpents issuing out of
ant-hills, being exercised with the pangs of poison. The mighty Ten-
necked one, leaving aside Sitā, out of anger bore down Yatāyu with
his fists and feet. Thereupon arose a mighty conflict between the
lord of of vultures and the lord of Rākshasas of incomparable
Welcome to our website – the perfect destination for book lovers and
knowledge seekers. We believe that every book holds a new world,
offering opportunities for learning, discovery, and personal growth.
That’s why we are dedicated to bringing you a diverse collection of
books, ranging from classic literature and specialized publications to
self-development guides and children's books.

More than just a book-buying platform, we strive to be a bridge

connecting you with timeless cultural and intellectual values. With an
elegant, user-friendly interface and a smart search system, you can
quickly find the books that best suit your interests. Additionally,
our special promotions and home delivery services help you save time
and fully enjoy the joy of reading.

Join us on a journey of knowledge exploration, passion nurturing, and

personal growth every day!

ebookbell.com