Uttara Kanda: Chapter 5

सुकेशं धार्मिकं दृष्ट्वा वरलब्धं च राक्षसम्। ग्रामणी म गन्धर्वो विश्वावसुसमप्रभः॥ तस्य देववती नाम द्वितीया श्रीरिवात्मजा। त्रिषु लोकेषु विख्याता रूपयौवनशालिनी॥ तां सुकेशाय धर्मात्मा ददौ रक्षः श्रियं यथा।
Cveing Sukeśa righteous and furnished with the boon, a virtuous Gandharva, named Grāmani, of the effulgence of fire, who had a daughter, called Devavati, like to a second Sri herself, famed over the three worlds, and endowed with beauty and youth, bestowed her on Sukeśa as if he had bestowed the goddess of fortune of the Rākşasa.

वरदानकृतैश्वर्यं सा तं प्राप्य पति प्रियम्॥ आसीद्देववती तुष्टा धनं प्राप्येव निर्धनः। स तया सह संयुक्तो रराज रजनीचरः॥ अञ्जनादभिनिष्क्रान्तः करेण्वेव महागजः।
And like an indigent person on obtaining wealth, Devavati, on obtaining her beloved husband, affluent in consequence of having received the boon, was (greatly) delighted. And in her company, that night-ranger appeared graceful, even as a mighty elephant sprung from Añjanā* does in the company of a she-elephant. *The designation of an elephant.

ततः काले सुकेशस्तु जनयामास राघव। चीन् पुत्रान् जनयामास त्रेताग्निसमविग्रहान्॥
In good time Sukesa, O Raghava, begot (on her) three sons, resembling the bodies of the three Fires.

माल्यवन्तं सुमालिं च मालिं च बलिनां वरम्। त्रीत्रिनेत्रसमान्पुत्राराक्षसानराक्षसाधिपः॥ त्रयो लोका इवाव्यग्राः स्थितास्त्रयः इवाग्नयः। यो मन्त्रा इवात्युग्रास्त्रयो घोरा इवामयाः।७।।
That lord of Rākşasas begot (on her) three sons, resembling his three eyes the Raksasas, Mālyavän, Sumāli and that foremost of the strong-Māli; all resembling the three worlds possessing themselves in calmness; like to the three Fires established; fierce like to the three mantras, dreadful like three diseases springing respectively from morbid Air, Bile and Phlegm.* *The entire edifice of Hindu Pathology is based on the three-fold division of the morbid humours into Air, Bile and Phlegm. This division, albeit it may appear crude and unscientific to Europeans, taken all, in all, wonderfully answers its purpose. The tact displayed by Hindu physicians in diagnosing diseases on this method is wonderful. From feeling the Pulse alone, a Hindu physician, getting at the predominance of one or more morbid humours of the system, can accurately ascertain a patient's health. The infallibility with which predictions of death are generally made, attests the scientific soundness of the division in question, and renders superfluous any elaborate argument in its defence.

त्रयः सुकेशस्य सुतास्त्रेताग्निसमतेजसः। विवृद्धिमगमंस्तत्र व्याधयोपेक्षिता इव ॥
The three sons of Sukeśa, having the energy of the three fires, grew up like a disease which has been disregarded.

वरप्राप्ति पितुस्ते तु ज्ञात्वैश्वर्यं तपोबलात्। तपस्तप्तुं गता मेरुं भ्रातरः कृतनिश्चयाः॥
And learning that their father had received a boon by virtue of his power proceeding from asceticism, the brothers, firmly resolved, went to Meru for practising penances.

प्रगृह्य नियमान्धोराराक्षसा नृपसत्तम। विचेरुस्ते तपो घोरं सर्वभूतभयावहम्॥
And adopting rigid restrictions, the Rākṣasas, O best of kings, entered upon austerities, terrible, and capable of arousing the fear of all beings.

सत्यार्जवशमोपेतैस्तपोभिर्भुवि दुर्लभैः। संतापयन्तस्त्रील्लोकान्सदेवासुरमानुषान्॥
Practising penances rare on the earth with truth and candour and self-control, they afflicted the three worlds with gods, Asuras and human beings.

ततो विभुश्चतुर्वक्रो विमानवरमाश्रितः। सुकेशपुत्रानामन्त्र्य वरदोऽस्मीत्यभाषत॥
Then that lord-the four-faced one-stationed on a superb car, addressed Sukeśa's sons, saying, “I am for conferring boons (on you).'

ब्रह्माणं वरदं ज्ञात्वा सेन्ट्रैर्देवगणैर्वृतम्। ऊचुः प्राञ्जलयः सर्वे वेपमाना इव दुमाः॥
Knowing that Brahmā surrounded by Indra and the other celestials was ready to bestow boons, they, with joined hands, said, trembling like trees.

तपसाराधितो देव यदि नो दिशसे वरम्। अजेयाः शत्रुहन्तारस्तथैव चिरजीविनः। प्रभविष्ण्वो भवामेति परस्परमनुव्रताः॥
O god! that have been adored through asceticism, if you do intend to confer on us a boon, let us be invincible, capable of slaying foes, immortal, lordly, and ever devoted to each other.'

एवं भविष्यथेत्युक्त्वा सुकेशतनयान्विभुः। स ययौ ब्रह्मलोकाय ब्रह्मा ब्राह्मणवत्सलः॥ वरं लब्ध्वा तु ते सर्वे राम रात्रिंचरास्तदा। सुरासुरान्प्रबाधन्ते वरदानसुनिर्भयाः॥
Thereat saying 'So be it,' to the sons of Sukeśa, the lord Brahmā, (ever) cherishing Brāhmaṇas with affection, went to the Brahmā regions. O Rāma, having obtained the boons, those night-rangers, rendered intrepid in consequences of having the boon conferred on them, began to disturb celestials and Asuras.

तैर्बाध्यमानास्त्रिदशाः सर्षिसङ्घाः सचारणाः। त्रातारं नाधिगच्छन्ति निरयस्था यथा नराः॥ अथ ते विश्वकर्माणं शिल्पिनां वरमव्ययम्। ऊचुः समेत्य संहृष्टा राक्षसा रघुसत्तम॥
And like to men abiding in hell, the celestials, chāraṇas and hosts of sages, being harassed (by Raksasas), did not find any deliverer. And then, O foremost of the Raghus, the Raksasas, assembled together, joyfully said to the undeteriorating Viśvakarmá—prince of artist.

ओजस्तेजोबलवतां महतामात्मतेजसा। गृहकर्ता भवानेव देवानां हृदयेप्सितम्॥ अस्माकमपि तावत्त्वं गृहं कुरु महामते। हिमवन्तमुपाश्रित्य मेरुमन्दरमेव वा॥ महेश्वरगृहप्रख्यं गृहं नः क्रियतां महत्। विश्वकर्मा ततस्तेषां राक्षसानां महाभुजः॥ निवासं कथयामास शक्रस्येवामरावतीम्।
'You by your own energy are the architect of the great gods, endowed with energy and prowess and strength. Do you, O magnanimous one, construct a fabric for us after our heart hard by Himavān, or Meru, or Mandara. And do you erect a magnificent mansion for us resembling the mansion itself of Maheśvara.' Thereat Viśvakarmā the mighty-arm of the Rākṣasas spoke of a building like the Amarāvati of Sakra.

दक्षिणस्योदधेस्तीरे त्रिकूटो नाम पर्वतः॥ सुवेल इति चाप्यन्यो द्वितीयो राक्षसेश्वराः।
'On the shore of the Southern sea is a mountain named Trikūța. A second also is there called Suvela, you lords of Raksasas.

शिखरे तस्य शैलस्य मध्यमेऽम्बुदसंनिभे॥ शकुनैरपि दुष्प्रापे टङ्कच्छिन्नचतुर्दिशि। त्रिंशद्योजनविस्तीर्णा शतयोजनमायता॥ स्वर्णप्राकारसंवीता हेमतोरणसंवृता। मया लङ्केति नगरी शक्याज्ञप्तेन निर्मिता ॥
On the midmost peak of that mountain resembling clouds, inaccessible even to the fowls of the air, all the four quarters have been hewn with bones.* If I am desired by you, I can construct the city of Lanka (there), having an area of thirty Yojanas, and measuring an hundred in length; surrounded with a golden wall and furnished with golden gateways. *Tanka-may also mean a hatchet or a sword.

तस्यां वसत दुर्धर्षा यूयं राक्षसपुङ्गवाः। अमरावतीं समासाद्य सेन्द्रा इव दिवौकसः॥
In her do-you dwell, you irrepressible ones, you foremost of Rākşasas; even as do the elestials with Indra, approaching Amaravati.

लङ्कादुर्गं समासाद्य राक्षसैर्बहुभिर्वृताः। भविष्यथ दुराधर्षाः शत्रूणां शत्रुसूदनाः॥
And occupying the citadel of Lankā, backed by innumerable Rākṣasas, you will be invincible to foes and capable of destroying them.'

विश्वकर्मवचः श्रुत्वा ततस्ते राक्षसोत्तमाः। सहस्रानुचरा भूत्वा गत्वा तामवसन्पुरीम्॥ दृढप्राकारपरिखां हैमैहशतैर्वृताम्। लङ्कामवाप्य ते हृष्टा न्यवसन्रजनींचराः॥
Hearing Viśvakarmā's speech, those foremost of Rākṣasas, accompanied by thousands of followers, went to the palace and set-up in the same, having a strong wall and a moat, abounding in hundreds of golden edifices. And obtaining Lanka, the night-rangers, exceedingly delighted, began to dwell therein.

एतस्मिन्नेव काले तु यथाकामं च राघव। नर्मदा नाम गन्धर्वी बभूव रघुनन्दन ॥ तस्याः कन्यात्रयं ह्यासीद्धीश्रीकिर्तिसमद्युति। ज्येष्ठक्रमेण सा तेषां राक्षसानामराक्षसी॥ कन्यास्ताः प्रददौ हृष्टा पूर्णचन्द्रनिभाननाः।
At this time, O Rāghava, there lived at her pleasure a Gandharvi, named Narmadā. O son of Raghu, She hai three daughters, resembling Sri, Hri, and kirti in splendour. And albeit no Rāks asi herself, she, beginning with the eldest, gladly married to the Räkşasas her daughter having faces resembling the full moon.

त्रयाणां राक्षसेन्द्राणां तिस्रो गन्धर्वकन्यकाः॥ दत्ता मात्रा महाभागा नक्षत्रे भगदैवते।
And under the influence of the star, Bhagadaivata, those three exalted daughters of a Gandharvi were respectively conferred by their mother on the three several Raksasas of eminence.

कृतदारास्तु ते राम सुकेशतनयास्तदा॥ चिक्रीडुः सह भाभिरप्सरोभिरिवामराः।
And having wedded, O Rama, Sukesa's sons began to sport with their wives, like celestials sporting with Apsarās.

ततो माल्यवतो भार्या सुन्दरी नाम सुन्दरी।।३४ स तस्यां जनयामास यदपत्यं निबोध तत्।
Malyavän's beautiful spouse was named Sundari. On her he begot, do you understand, whom.

वज्रमुष्टिविरूपाक्षोदुर्मुखश्चैव राक्षसः॥ सुप्तघ्नो यज्ञकोपश्च मत्तोन्मत्तौ तथैव च। अनला चाभवत्कन्या सुन्दयाँ राम सुन्दरी॥ सुमालिनोऽपि भार्यासीत्पूर्णचद्रनिभानना। नाम्ना केतुमती राम प्राणेभ्योऽपि गरीयसी।।३७
Vajramuşti, and Virūpākşa, and the Räksasa Durmukha, and Suptaghna, and Yajñakopa, and Matta and Unmatta; and, O Rāma, there was also born a lovely daughter of Sundari, Anala. And Sumāli's wife of face like the full Moon, named Ketumati, was dearer to him than his life itself.

सुमाली जनयामास यदपत्यं निशाचरः। केतुमत्यां महाराज तन्निबोधानुपूर्वशः॥ प्रहस्तोऽकम्पनश्चैव विकटः कालिकामुखः। धूम्राक्षश्चैव दण्डश्च सुपार्श्वश्च महाबलः॥ संहादिः प्रघसश्चैव भासकर्णश्च राक्षसः। राका पुष्पोत्कटा चैव कैकसी च शुचिस्मिताः। कुम्भीनसी च इत्येते सुमालेः प्रसवाः स्मृताः॥ मालेस्तु वसुदा नाम गन्धर्वी रूपशालिनी। भार्यासीत्पद्मपत्राक्षी स्वक्षी यक्षीवरोपमा॥
O mighty king, do you, gradually, know the offspring that were begot by Sumāli on Ketumatī-Prahasta and Akampana, and Vikata, and Kālikāmukha, and DhumrāKșa, and Danda, and the redoubtable Supārsva, and Sañhrãi, and Praghasa, and the Rākşasa, Bhāsakarņa, and Rākā, and Pushpotkată, and Kaikasi of luminous smiles, and Kumbhinasi these are known as the offspring of Sumali. Māli had for wife a graceful Gandharvi, named Vasudă having having eyes resembling lotus-petals, of a lovely look and like to the most magnificent Yakși of them all.

सुमालेरनुजस्तस्यां जनयामास यत्प्रभो। अपत्यं कथ्यमानं तु मया त्वं शृणु राघव।॥ अनलथानिलचैव हरः संपातिरेव च। एते बिभीषणामात्या मालेयास्ते निशाचराः॥
Do you, O master, listen to me as I mention to you, O Raghava the offspring that Sumali's younger brother beget on her, Anala, and Nila, and Sampāti. These night-rangers sons to Mali were the courtiers of Vibhișana.

ततस्तु ते राक्षसपुङ्गवास्त्रयो निशाचरैः पुत्रशतैश्च संवृता। सुरान्सहेन्द्रानृषिनागयक्षान् बबाधिरे तान्बहुवीर्यदर्पिताः॥
And those three foremost of Rākṣasa, accompanied by hundreds of sons night rangers all-elated on account of their measureless prowess, began to worry the sages and serpents and Yakşas, and celestials with Indra (at their head).

जगभ्रमन्तोऽनिलवद्दुरासदा रणेषु मृत्युप्रतिमानतेजसः। वरप्रदानादपि गर्विता भृशं क्रतुक्रियाणां प्रशमंकराः सदा॥
Incapable of being confronted (in battle), these resembling Death himself in energy, wondrous elated in consequences of the boon having been conferred on them, ranging the world like to the Wind, were ever engaged in disturbing the sacrifices (of the sages).