Valmiki Ramayana - Yuddha Kanda in Prose Sarga 81
Placing an illusory live image of Seetha in his chariot, Indrajit along with his army enters the battle-field. Hanuma with his army of monkeys march in front to face Indrajit in battle. While Hanuma and his army are watching, Indrajit pulls Seetha by her hair and unsheathed his sword. Indrajit kills the illusory living image of Seetha, with his sharp sword.
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Guessing the mind of that great- souled Rama, Indrajit turning away from that battle, entered the City.
Then, recalling the killing of those energetic demons like Kumbhakarna and others, that valiant Indrajit sallied forth (for the fight) with red-hot eyes in anger. That Indrajit, of very great prowess, the adversary of gods and who was born in Sage Pulstya's dynasty, accompanied by an army of demons, came forth from the western gate.
Seeing the two valiant brothers, Rama and Lakshamana, who were prepared for the encounter, Indrajit for his part, then started to demonstrate his conjuring tricks. Placing an illusory image of Seetha on his chariot and a large army surrounding the chariot, Indrajit intended to kill her.
Making up his mind to purposefully confuse all, by playing a trick to kill Seetha's illusory image, the exceedingly evil-minded Indrajit sallied forth towards the direction of the monkeys. Seeing him coming forth towards their direction, all those monkeys were enraged and bounced towards him, with rocks in their hands and with an intent to fight.
Hanuma, the foremost among the monkeys, taking hold of a very large mountain-peak, which was difficult to be reached by others, marched in front. That Hanuma saw Seetha, the wife of Rama, the best among women, bereft of joy, wearing only a single braid of hair, looking miserable, with her face emaciated due to fasting, dressed in single worn-out clothing, unadorned and with all her limbs covered with dust and dirt; in the chariot of Indrajit.
On seeing her for a moment, Hanuma ascertained her as Seetha and became dejected. That Seetha was indeed seen by him, not long ago. Seeing her stricken with grief bereft of joy, looking distressed, miserable and sitting under the sway of Indrajit, Hanuma wondered as to what his intention might be. Thus thinking, he along with those leaders of monkeys, rushed towards Indrajit.
Beholding that army of monkeys, Indrajit was excited with anger, pulled Seetha by the hair on her head and unsheathed his sword. While those monkeys were seeing, demon began to strike that woman who was placed in the chariot by the dint of his conjuring trick and who was crying "Rama! Rama!"
On seeing her seized by the hair Hanuma the son of wind-god was confounded with affliction and shed tears, in agony from his eyes. On seeing Seetha with all her charming limbs, the beloved wife of Rama, Hanuma angrily addressed the following harsh words to Indrajit:
"O evil minded one! Born in a dynasty of Brahmanical sages, but belonging to demoniacal race, you touched a lock of her hair, for your hair, for your own ruin. O cruel, vulgar and mean fellow! O wicked demon of sinful prowess! O pitiless fellow! Woe be to you, of sinful conduct, in whom such a resolve has taken place. Such an act is worthy of a barbarian. There is no pity in you."
"O pitiless one! Seetha came away from her house, from her kingdom and from her husband's (Rama's) protection. What wrong has Seetha done to you, that you are killing her? By killing Seetha, you will not survive for long in any way. O demon, deserving of death! By your act, you indeed fell into my hands. Abandoning your life in this world, you shall, after death, descend to those worlds which are the lot of the killers of women and are condemned even by those who deserved to be killed by the people."
Thus speaking, Hanuma surrounded as he was by monkeys with their weapons and very much enraged, rushed headlong towards Indrajit. The army of demons of terrible rage intercepted that army of monkeys possessing a high prowess and advancing towards them.
Stirring up that army of monkeys with a multitude of his arrows, Indrajit replied to Hanuma, the foremost of monkeys as follows: "For whose sake, Sugreeva, yourself and Rama came here, I am going to kill Seetha now itself, while you stand looking on. O monkey! After killing her, I will make a short work of Rama, Lakshmana, yourself too, Sugreeva and that vulgar Vibhishana thereafter. O monkey! What you have said just now viz. that women are not to be killed is correct. But that which causes tormentation to the enemies indeed needs to be done."
Having spoken thus to Hanuma, Indrajit personally killed that illusory Seetha, who had been sobbing all the while, with his sharp-edged sword. Split asunder by him diagonally, that miserable lady of broad hips and pleasant to the sight, fell down on the ground. After killing that woman, Indrajit told Hanuma as follows: "See, I killed Rama's wife with my weapon. This Seetha is dead and all your labour is in vain."
After killing her with a large sword personally, that Indrajit then sitting on his chariot, pleasure fully roared loudly. The monkeys standing in vicinity heard his roar, even as he shouted with his mouth wide open, while comfortable sitting in that tower of the aerial chariot, which was actually difficult of access for others. After killing Seetha in that way, the evil-minded Indrajit became exceedingly glad. Seeing him exceedingly pleased, the monkeys looked dejected and suddenly ran away.
Valmiki Ramayana - Yuddha Kanda
Sarga 82 in Prose
Led by Hanuma, the monkeys fight with the demons in battle with trees and rocks. On seeing his army seriously hurt, Indrajit releases a number of arrows and kills some monkeys. Hanuma destroys some terrible demons with trees and rocks. Later, Hanuma along with his army returns to the presence of Rama. Indrajit pours oblations into the sacred fire at the sanctuary of Nikumbhila.
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Hearing that terrific roar, similar to the sound of Indra's thunderbolt, the monkeys looking hither and thither, ran away in all directions. Then, Hanuma the son of wind-god spoke (as follows) to all those monkeys, who were running away widely apart, looking dejected, miserable and frightened.
"O, monkeys! Why are you running away, looking dejected and leaving your zeal to fight? Where has your valour gone? Come along closely behind me, while I am marching ahead in the battle. For the valiant who are born in a good family, it is not indeed proper to shrink back from the battle."
Hearing the words of that wise Hanuma, the monkeys in a cheerful mood, took hold of mountain-peaks and trees in a great fury. The foremost of monkeys, while roaring, rushed towards the demons. They followed him, by surrounding Hanuma on all sides, in that great battle.
That Hanuma, being surrounded by those monkey-chiefs on all sides, began to consume that army of adversaries as a flaming fire. Then Hanuma, accompanied by his army of monkeys, brought about the destruction of demons, as Yama the lord of death does at the time of universal dissolution.
Filled with inordinate grief and rage, that Hanuma the monkey-chief, threw a large rock on Indrajit's chariot. On seeing that rock rushing towards them, the obedient horses, yoked to that chariot, carried the chariot off to a far-distance.
That rock employed in vain, without reaching that Indrajit and his charioteer sitting in the chariot, split itself into fragments and penetrated the ground. The demons were very much bruised by the falling fragments of the rock. That army of demons was perturbed over the rock thus falling upon them.
Hundreds of monkeys with their colossal bodies, lifting up trees and mountain-peaks, rushed roaring towards Indrajit. Those monkeys of terrible prowess, threw trees and mountain-peaks towards Indrajit in battle. While shooting a large deluge of trees and rocks, the monkeys caused destruction of their enemies. They roared in various high tones.
Beaten forcibly with trees, by those highly terrible monkeys, those demons of frightful appearance, rolled about restlessly in the battle-field. On seeing his army tormented by the monkeys, that enraged Indrajit, taking hold of his weapons, sallied forth, facing towards his enemies.
That Indrajit, of firm fortitude, accompanied by his army, by releasing a multitude of arrows, killed a very many number of monkeys. In the battle, Indrajit's soldiers too killed the monkeys with spikes tips of missiles, swords, sharp-edged spears and concealed weapons similar to mallets.
The mighty Hanuma played a havoc among demons of terrible deeds, with Shala trees, distinguished by excellent trunks and branches as with rocks. Keeping the hostile army back, that Hanuma spoke to those monkeys as follows: "Retreat! This army need not be conquered any more by us."
"That Seetha for whose sake we have fought so far, with a wish to do what is pleasing to Rama, making a special effort to win, risking our lives has been killed. Informing Rama and even Sugreeva about this matter, we shall do that which both of them are prepared to do in return."
Thus speaking and keeping back all the monkeys, Hanuma the chief of monkeys, with absence of fear, along with his army, gradually turned back. Seeing Hanuma with drawing to the place where Rama was, the evil-minded Indrajit went to a sanctuary called Nikumbhila, seeking to pour oblations into the sacred fire.
Arriving at Nikumbhila, Indrajit poured oblations into the sacred fire. Thereupon, while being propitiated by that demon on reaching sacrificial ground, the sacrificial fire then blazed up on consuming the oblations of flesh and blood.
Swollen up when propitiated with oblations of blood, the highly intense fire, like the evening sun, appeared wrapped in flames. Then, Indrajit, well-versed with the technique of performance of rites for the prosperity of the demons, poured oblations according to the scriptural precepts. Seeing this, those demons, who knew what was prudent and evil in major battles, stood firm in big piles (by Indrajit's side).
Valmiki Ramayana - Yuddha Kanda in Prose
Sarga 83
Hanuma, with his army, approaches Rama and informs him that Indrajit has killed Seetha. Rama faints away, upon hearing that news. The monkeys sprinkle water on Rama, so that he regains consciousness. Then, Lakshmana embraces Rama and discusses with him the roles of vice and virtue in life. After consoling Rama, Lakshmana prepares for a fight with Indrajit.
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On hearing that great tumult of battle between demons and monkeys, Rama spoke to Jambavan as follows: "O excellent Jambavan! From the way in which a very great terrible rattling sound of arms in heard, it seems an exceedingly difficult feat has been performed by Hanuma. It is certain. O lord of bears! Therefore, accompanied by your own army, go and quickly extend your help to that Hanuma, who is fighting."
Saying "Yes, so be it" and surrounded by his own army, Jambavan came to the western gate, where the monkey, Hanuma was.
Thereupon, Jambavan saw Hanuma, coming with monkeys, who had given fight and were sighing (on account of grief caused by the destruction of Seetha). Seeing that terrible army of bears, looking like a dark cloud on their way, ready (to perform battle) and effectively intercepting it, Hanuma retreated them all.
Quickly seeking the presence of Rama with that army, the highly illustrious Hanuma, with sorrow, spoke the following words to Rama: "While we, who were carrying on the battle, stood looking on, Indrajit, the son of Ravana killed Seetha in front of us, even though she continued to weep. O destroyer of enemies! On seeing her with my distressed mind, I felt sad. I came to report the event to you."
Hearing those words of Hanuma, Rama then was agitated with grief and fell down on the ground, like a tree with its bottom chopped off. On seeing that Rama, who with the semblance of god, falling on the ground, the chiefs of monkeys came bouncing from all sides and rushed towards him. They sprinkled him with water, fragrant with scent of lotuses and lilies, as one would sprinkle an inextinguishable as one would sprinkle an inextinguishable fire, which has just flared up suddenly and is burning all.
Then, the highly lamenting Lakshmana, having embraced that ailing Rama in his arms, spoke the following meaningful words, endowed with reason: "O venerable brother! Virtue cannot save you, who are sticking to the noble path and who have subdued the senses, from adversities and is (hence) useless. Just as inanimate and animate beings are visible, likewise virtue and vice are not visible. Therefore, my opinion is that virtue is non-existent. Even as inanimate beings and animate beings are expressly visible, likewise this form of virtue of vice is not established. For, in that case, a virtuous man like you would not have this misfortune."
"If unrighteousness had been effective, Ravana should have obtained the hell. You, endowed with virtue, would never obtain such troubles. Since there is absence of calamity for Ravana and misfortune occurred to you, the result of vice is obtained through virtue and the result of virtue is obtained through vice. The contraries of each other have changed the roles with each other."
Will the fruit of virtue be obtained through virtue and fruit of vice through vice? If that in whom unrighteousness is rooted are enjoined with the fruit of unrighteousness alone, people showing interest in unrighteousness would be deprived of the fruit of virtue. The fruit of virtue alone would have accrued to those who administer righteousness through that virtue? Since prosperities of those, in whom unrighteousness is rooted, develop; while those who have a conduct of virtue suffer, hence these two (virtue and vice) are useless.
"Or if a man is killed by a recourse to a ritual prescribed in the scriptures or kills another (by recourse to such a ritual), that destiny alone, which is engendered by that ritual, is tainted by that sinful act and not the agent. O Rama, the destroyer of adversaries! It is not clear how prosperity can be reached by righteousness, which has never known how to retaliate. Hence, righteousness seems to be non-existent."
"O chief among the virtuous! If righteousness were really there, no evil whatever would have accrued to you. As you reaped such a calamity, the hypotheses that the destiny engendered by virtuous acts is real is not proved."*
*The utterance of such apparently incoherent words on the part of Lakshmana in a fit of agony on seeing Rama agonized shows his agitation caused by love. Later on, as his grief subsides, Lakshmana himself says in verse 44 below that he had given expression only to assuage the grief of Rama and spur him on to action.
"Or else, if righteousness becomes weak and cowardly, as it surrenders to the might, it is my opinion that the righteousness, which lacks strength and has been deprived of its capacity, should no longer be pursued. Depend on might, as you do now on virtue, if the virtue is subordinate to might, thus giving up predominance of virtue. O tormentator of enemies! Or else, if speaking truth were indeed a virtue, our lying father, who was merciless to you, was disunited from you. Were you not bound by that announcement made by our father regarding your installation as the Prince Regent?"
"O tormentator of your enemies! Had either righteousness or unrighteousness worth pursuing, Indra the wielder of thunderbolt would not have performed a sacrifice on killing a sage (viz. Viswarupa, son of Twasta*)
*The story was narrated at length in Book VI, DiscourseIX of Srimad Bhagavata.
"O Rama! Virtue destroys enemies, when united with might (something other than virtue). O Rama! A man does all this, according to his will. O Rama in a pitiable condition. My opinion is that righteousness consists in such recourse to both virtue and strength. The very roots of virtue (in the form of earthly gain) have been chopped off by you in that you spurned the sovereignty the other day. By the treasures brought from place to place and augmented by means of various strategies, all the tasks are indeed fulfilled, as the rivers flow from the mountains. All the tasks of a man of small intellect, bereft of his wealth, get a cessation as small rivers dry up in summer-season."
"Such a man, brought up by comforts, renouncing wealth (within easy reach) and seeking comfort, proceeds to commit sinful act and then evil (in the form of punishment) follows from it. Friends gather round him, who has riches. Relatives stand by him, who has riches. He alone is virile in the world, who has riches. He alone is a learned man, who has riches."
"He alone is a mighty man, who has riches. He alone is a prudent man, who has riches. He alone is highly fortunate. He alone is distinguished, who has riches. O resolute one! I told you about these evils attendant on the abjuration of wealth. The ground on which you made the resolve to sacrifice the kingdom was not known to me. A man in whom the treasures abide, religious merit and wealth are obtained. All would be favourable to him. To the penniless man, who has a desire for wealth and even hunting for wealth, it is not possible to attain wealth."
"O king! Delight, sensuous pleasure, pride, virtue, anger, peace, control of the senses all these are attained from wealth. Those riches, due to renunciation of which, worldly happiness of those practicing the path of virtue gets lost, are not seen in you, any more than the planets are seen in cloudy days."
"O valiant one! While you were in exile, faithful to the command of your father, your wife who was more beloved than life itself, was stolen away by a demon. O valiant prince! I shall dispel with my exploits today, that great agony caused by Indrajit. Therefore, raise O Rama! O the foremost among men! O the long-armed one! O the firmly resolute one! Arise! Why are you not knowing about yourself, who is the great-souled and whose spirit is disciplined? O faultless one! On seeing the death of Seetha and enraged, rising to do favour for you, I shall completely destroy with my arrows, Lanka with its chariots, elephants and horses along with Ravana."
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