Rakshasas

• pled) ghosts.(4) “Mara-rupa”—Doomed to death (three principled).(5) Asuras—Elementals—having human form . . . . . . Future men.(6) Beasts—Elementals second class—animal elementals. . . Future men.(7) Rakshasas—(Demons) Souls or Astral Forms of sorcerers; men who have reachedthe apex of knowledge in the forbidden art. Dead or alive they have, so to say,cheated nature; but it is only temporary—until our plan

• ion, the Tuatha de Danaan andFormorians of old Ireland,Hu Gadarn of Celtic tradition, Cronus and the Titans of Greece and the one-eyedCyclops of Homer’s tales. Further afield there are the Thunderous Rakshasas ofthe Indian Ramayana, the Gigantes of the Middle East, and even in the Biblethere are matter-of-fact accounts of mighty warriors, and tribes such as theNephilim, Rephaim, Anakim and the Canaanites.

• STITUTIONS AND HOMELESS SHELTERS, BECAUSE WE HAVE IMPRISONED OURSELVES WITHINVIRTUAL SHELLS OF TECHNOLOGY, IT MAY BE PATHETICALLY EASY FOR AMBIGUOUS,SUPERSENSIBLE ENTITIES—DEMONS OR DEVAS, ARCHONS OR RAKSHASAS—TO CONTINUALLYOPERATE ON OUR MINDS, FILLING THE VACUUM WE HAVE CREATED WITH SLUDGE,ANESTHETIZING US TO DEEPER LEVELS OF WISDOM.IF THAT IS THE CASE, THEN WE, THE PRIVILEGED INHERITORS OF AN INCREASING

• STITUTIONS AND HOMELESS SHELTERS, BECAUSE WE HAVE IMPRISONED OURSELVES WITHINVIRTUAL SHELLS OF TECHNOLOGY, IT MAY BE PATHETICALLY EASY FOR AMBIGUOUS,SUPERSENSIBLE ENTITIES—DEMONS OR DEVAS, ARCHONS OR RAKSHASAS—TO CONTINUALLYOPERATE ON OUR MINDS, FILLING THE VACUUM WE HAVE CREATED WITH SLUDGE,ANESTHETIZING US TO DEEPER LEVELS OF WISDOM.IF THAT IS THE CASE, THEN WE, THE PRIVILEGED INHERITORS OF AN INCREASING

• haped aerial craft. These craft aredescribed at length in many ancientVedic texts, including the Bhagivad-gita andthe Ramayana. The Naga race is relatedto another underworld race, the Hindudemons, or Rakshasas. They also possess, asindividuals, "magical stones", or a'third eye' in the middle of their brows, known tomany students of easternmysticism today as a focal point for one of the higherchakras, or en

• haped aerial craft. These craft aredescribed at length in many ancientVedic texts, including the Bhagivad-gita andthe Ramayana. The Naga race is relatedto another underworld race, the Hindudemons, or Rakshasas. They also possess, asindividuals, "magical stones", or a'third eye' in the middle of their brows, known tomany students of easternmysticism today as a focal point for one of the higherchakras, or en

• rial craft. These> craft are described at length in many ancient Vedic texts, including the> Bhagavad-Gita and the Ramayana. The Naga race is related to another underworld> race, the Hindu demons, or Rakshasas. They also possess, as individuals,> ‘magical stones’, or a ‘third eye’ in the middle of their brows, known to many> students of eastern mysticism today as a focal point for one of the higher> chakra

• rial craft. These> craft are described at length in many ancient Vedic texts, including the> Bhagavad-Gita and the Ramayana. The Naga race is related to another underworld> race, the Hindu demons, or Rakshasas. They also possess, as individuals,> ‘magical stones’, or a ‘third eye’ in the middle of their brows, known to many> students of eastern mysticism today as a focal point for one of the higher> chakra

• rial craft. These> craft are described at length in many ancient Vedic texts, including the> Bhagavad-Gita and the Ramayana. The Naga race is related to another underworld> race, the Hindu demons, or Rakshasas. They also possess, as individuals,> ‘magical stones’, or a ‘third eye’ in the middle of their brows, known to many> students of eastern mysticism today as a focal point for one of the higher> chakra

• rial craft. These> craft are described at length in many ancient Vedic texts, including the> Bhagavad-Gita and the Ramayana. The Naga race is related to another underworld> race, the Hindu demons, or Rakshasas. They also possess, as individuals,> ‘magical stones’, or a ‘third eye’ in the middle of their brows, known to many> students of eastern mysticism today as a focal point for one of the higher> chakra

• erial craft. These craft are described at length in many ancient Vedic texts,> including the Bhagavad-Gita and the Ramayana. The Naga race is related to> another underworld race, the Hindu demons, or Rakshasas. They also possess, as> individuals, ‘magical stones’, or a ‘third eye’ in the middle of their brows,> known to many students of eastern mysticism today as a focal point for one of> the higher chakra

400

• Hindu demons, or Rakshasas. They also possess, as individuals, ‘magical stones’, or a ‘third eye’ in the middle of their brows, known to many students of eastern mysticism today as a focal point for one of the higher chakras,

98

• aerial craft. These craft are described at length in many ancient Vedic texts, including the Bhagavad-Gita and the Ramayana. The Naga race is related to another underworld race, the Hindu demons, or Rakshasas. They also possess, as individuals, 'magical stones', or a 'third eye' in the middle of their brows, known to many students of eastern mysticism today as a focal point for one of the higher chakras,

160

• l craft. These craft are de scribed a t leng th in many ancient Vedic texts, including the Bhaga vad-Gita and the Ramayana . The Naga race is related to a nother underworld race, the Hindu demons, or Rakshasas. They also po ssess, as individuals, 'magical stone s', or a 'third e ye' in the middle of their brows, known to many s tuden ts of eastern mysticism toda y as a focal point for one of the h igher ch

160

• l craft. These craft are de scribed a t leng th in many ancient Vedic texts, including the Bhaga vad-Gita and the Ramayana . The Naga race is related to a nother underworld race, the Hindu demons, or Rakshasas. They also po ssess, as individuals, 'magical stone s', or a 'third e ye' in the middle of their brows, known to many s tuden ts of eastern mysticism toda y as a focal point for one of the h igher ch

50

• chaos powers. Indeed, it is well known that the Hyksos, who ruled Egypt for a time, revered Set as the model of the heroic warrior. We see the same ambiguities in Hinduism. Ravana, the leader of the Rakshasas, was a prince of great beauty, favored by Brahma. But in the Ramayana epic Ravana is the great demon brought down by the warrior Rama. The Hindus feared and hated Ahi, the demon whom their hero Indra

• at the back of the garden.“He protects me. He protects us all,” Kailash explained when Rabi was four andold enough to be curious about everything.“How?” the boy asked.“By keeping the demons away, the rakshasas.”Two of the worst rakshasas, starvation and disease, roamed just beyond the highwall, and the old part of the city where the mansion stood had become degradedinto a place of thievery and prostitution

• e protects me. He protects us all,” Kailash explained when Rabi was four andold enough to be curious about everything.“How?” the boy asked.“By keeping the demons away, the rakshasas.”Two of the worst rakshasas, starvation and disease, roamed just beyond the highwall, and the old part of the city where the mansion stood had become degradedinto a place of thievery and prostitution. Rabi didn’t know why Krish

56

• itation, Coverers, Tearers, Devourers, Confiners, Dualisers, Obstructers, as their names indicate, powers that work against the free and unified integrality of the being. These Vritras, Panis, Atris, Rakshasas, Sambara, Vala, Namuchi, are not Dravidian kings and gods, as the modern mind with its exaggerated historic sense would like them to be; they represent a more antique idea better suited to the religi

388

• t the Dasyu is the natural enemy. These dividers, plun- derers, harmful powers, these Danavas, sons of the Mother of division, are spoken of by the Rishis under many general appel- lations. There are Rakshasas; there are Eaters and Devourers, Wolves and Tearers; there are hurters and haters; there are dual- isers; there are confiners or censurers. But we are given also many specific names. Vritra, the Serp

364

• that the Vedas were –––––––––– * The v e ry title of the present chief of the Esoteric Himalayan Brotherhood. † See Appendix , Note I. –––––––––– 402 B LAVATSKY : C OLLECTED W RITINGS comp o sed by Rakshasas * or Thytyas, and that the Brahmans had derived their secret knowledge from them.† Do these assertions mean that the Vedas and the Brahmanical esoteric teachings had their origin in the lost Atlantis

128

• een Light and Darkness, Good and Evil; the Finns representing the Light and the Good, and the Lapps, the Darkness and the Evil.” Compare with this the wars of Ormuzd and Ahriman; of the Aryas and the Rakshasas; of the Pandus and Kurus. The most valuable echoes of the Secret Doctrine in the Kalevala are found in the Rune of the birth of Wainamoinen; a series of quotations from this Rune may advantageously b

109

• Isis Unveiled Vol II 97 spirits ʺ in the sense in which the spiritualists use this term. This is what is said of them: ʺ Then they (the gods) created the Jackshas, the Rakshasas, the Pisatshas, * the Gandarbas † and the Apsaras, and the Asuras, the Nagas, the Sarpas and the Suparnas, ‡ and the Pitris — lunar ancestors of the human race ʺ (See Institutes of Manu, Book I., slo

391

• Isis Unveiled Vol II 379 gods or the Rakshasas (bad spirits). In the Brahmanical and Buddhist ideas, a curse, a blessing, a vow, a desire, an idle thought, can each assume a visible shape and so manifest itself objectively to the eyes of its auth

• is by no means flattering to us. The legend statesthat for services rendered, Rama, the hero and demi-god, gave in marriage to themonkey-warriors of his army the daughters of the giants of Ceylon--theRakshasas--and granted them, moreover, as a dowry, all western parts of theworld. Repairing thence, the monkeys and their giant-wives lived happily and hada number of descendants. The latter are the present Eu

• ferent from ourselves, and cannot properly be called "humanspirits" in the sense in which the spiritualists use this term. This is what issaid of them: "Then they (the gods) created the Jackshas, the Rakshasas, the Pisatshas, * theGandarbas ** and the Apsaras, and the Asuras, the Nagas, the Sarpas and theSuparnas, *** and the Pitris--lunar ancestors of the human race" (See Institutesof Manu, Book I., sloka

• , whichawakes another corresponding and still more occult power, each allegoricallypersonified by some god in the world of spirits, and, according as it is used,responded to either by the gods or the Rakshasas (bad spirits). In theBrahmanical and Buddhist ideas, a curse, a blessing, a vow, a desire, an idlethought, can each assume a visible shape and so manifest itself objectively tothe eyes of its author,

244

• “ Pisachas ” — (two-principled) ghosts. (4) “ Mara-rupa ” — Doomed to death (3 principled). (5) Asuras — Elementals — having human form (6) Beasts — ” 2nd class — animal Elementals } Future-men. (7) Rakshasas (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our p

77

• ; whether his name was Cyclops, or Medusa, or yet the Orphic Titan, the anguipedal monster known as Ephialtes. There were good ʺ giants ʺ in days of old just as there are bad ʺ pigmies ʺ now; and the Rakshasas and Yakshas of Lanka are no worse than our modern dynamiters, and certain Christian and civilised generals during modern wars. Nor are they myths. ʺ He who would laugh at Briareus and Orion ought to

160

• the world, Brahmâ, is shown ʺ creating fierce beings, denominated Bhûtas and eaters of flesh, ʺ or as the text has it, ʺ fiends frightful from being monkey ‐ coloured and carnivorous. ʺ † Whereas the Rakshasas are generally translated by ʺ Evil Spirits ʺ and ʺ the enemies of the gods, ʺ which identifies them with the Asuras. In the Ramâyana, when Hanuman is reconnoitering the enemy in Lanka, he finds there

30

• of the cyclic periods has just been passed and we may not have to wait to the end of Maha Kalpa to have revealed something of the history of the mysterious desert, in spite of the Bahti, and even the Rakshasas of India, not less "hideous." No tales or fictions were given in our earlier volumes, their chaotic state notwithstanding, to which chaos the writer, entirely free from vanity, confesses publicly and

244

• g "what sort of man?"): these are of human form with the heads of horses 3. Mahoragas: "Great Serpents" 4. Gandharvas: celestial manlike musicians 5. Yakshas: powerful earth demons, usually benign 6. Rakshasas: malignant and very dangerous cannibal demons 7. Bhutas: cemetery vampires 8. Pishachas: malignant, mighty imps III. Heavenly bodies 1. Suns: numbering, in the worlds inhabited by man, 132 2. Moons:

13

• k, Sons of Seth, the Uranids, Cyclopeans, Promethians, Olympians, the Elect, Asuras, the Illies, Fomorians, the Necromancers, Rayless Ones, Bent Ones, the Dogons, Dagons, the Ana, Amaraka, Nagas, the Rakshasas, Dragon Kings, Naddred, the Brotherhood of the Snake, and the Serpent People. They were also referred to as the Djedhi (see Jedi). The Bible takes the position that the Nephilim were a malign presenc

102

• e transformation of an individual’s personality is hidden from view. Chthonian Demons Various beings mentioned in mythologies come under this heading, such as the Greek harpies and Erinyes, the Hindu Rakshasas, the Arabic djinns, the Germanic elves and valkyries, etc. They are symbols of thanatic forces, of the death-wish in various guises: the subtle fascination of dreams, or the heroic thrill experienced

470

• 84 quintessence, 95, 208 Ra, 94, 98, 286, 317; see also Amon-Ra Rabanus Maurus, xxii, 86, 139, 169, 347, 370 rabbit, 104 radiance, see effulgence rain, 79, 366 rainbow, xxxix, 19, 33 rajas, see gunas Rakshasas, 46 ram, 18, 151, 382; see also Aries Rama, 260 Rank, Otto, xv Rao, T. Subba, 274, 384 Raphael, 82 Raphael, St. (archangel), 284 rationale, Aaron’s, 164 Read, Sir Herbert, 156 Rebis, xxix, xlix, 59,

341

• oddess is generally shown standing, with one foot on the leg and the other on the chest of Siva. The Tattiriya Samhita puts evil bein gs into three categories -the Asuras are opposed to the gods, the Rakshasas to men, and the Pisakas to the dead. But these categories ar e much less clearly denned in practice than in theory. The Asuras The Asuras are a kind of very powerful Titans , skilled magicians and im

342

• goddesses, wives of the gods. Transmuted into she-ogres they drank the Asura's blood, and thus Siva succeeded in mastering him and in rega ining for the gods their possessions and their kingdom. The Rakshasas The Rakshasas often have a half-divine nature, bu t whereas the gods often display generosity, kindness, mastery and truth, the Rakshasas displa y the most deplorable passions - gluttony, lust, viole

369

• u hell. So it is. Be certain of it, O Rama, and be perfectly happy with me.' Rama let himself be moved, and Sita followed hi m into exile along with his brother Lakshmana. But Ravana, the king of the Rakshasas, desires Si ta. He succeeds in drawing Rama away in pursuit of a magical gazelle, and carries off Sita by forc e in his aerial chariot. He keeps her a captive among his women in the kingdom of Lanka

370

• rmulas) Rama fitted it to his bow and shot it. The shaft flew straight to its aim, pierced Ravana's chest and then, covered with blood, returned humbly to the hero's quiver. Thus died the king of the Rakshasas. The gods rained down flowers on Rama's chariot, and sang hymns of praise, for the purpose which had ca used Vishnu to assume human form was now attained. Rama at first refused to receive the liberat

102

• the transformation of an individual’spersonality is hidden from view.Chthonian Demons Various beings mentioned in mythologies come underthis heading, such as the Greek harpies and Erinyes, the Hindu Rakshasas, theArabic djinns, the Germanic elves and valkyries, etc. They are symbols of thanaticforces, of the death-wish in various guises: the subtle fascination of dreams, or theheroic thrill experienced by

470

• , Jorge, 384quintessence, 95, 208Ra, 94, 98, 286, 317; see also Amon-RaRabanus Maurus, xxii, 86, 139, 169,347, 370rabbit, 104radiance, see effulgencerain, 79, 366rainbow, xxxix, 19, 33rajas, see gunasRakshasas, 46ram, 18, 151, 382; see also AriesRama, 260Rank, Otto, xvRao, T. Subba, 274, 384Raphael, 82Raphael, St. (archangel), 284rationale, Aaron’s, 164Read, Sir Herbert, 156Rebis, xxix, xlix, 59, 147, 208r

645

• tury through translations of the Arabian Nights. Among Hindus there are similar beliefs in ghoul-like fig- ures, such as the vetala, a demon that haunts cemeteries and an- imates dead bodies, and the rakshasas, a whole order of evil de- mons that disturb sacrifices, harass devout people, and devour human beings. Even lower than the rakshasas are the pishachas, the vilest and most malignant of fiends. In In

• demon that haunts cemeteries and an- imates dead bodies, and the rakshasas, a whole order of evil de- mons that disturb sacrifices, harass devout people, and devour human beings. Even lower than the rakshasas are the pishachas, the vilest and most malignant of fiends. In India the line be- tween ghoulish and vampire figures is often unclear. In Hindu- ism the eating of human flesh is a forbidden and degra

792

• mon, but Durga appeared to have been a great enemy of the demon race. The asuras, probably a very ancient and aboriginal pantheon of deities, later became de- mons in the popular imagination, and the rakshasas may have been cloud-demons. They were described as cannibals, could take many forms, and were constantly menacing the gods. They haunted cemeteries, disturbed sacrifices, animated the dead, and harri

837

• concern- ing whom many particulars may be found in De Idolatria liber of Dionysius Vossius (editions 1633, 1641). The jinn, on the contrary, who seem to be the lineal descen- dants of the dévatés and rakshasas of Hindu mythology, were never worshiped by the Arabs nor considered as anything but agents of the Deity. Since the establishment of Islam, indeed, they have been described as invisible spirits, and

330

• reath of entrails and wore a sacrificial cord of hair; he gnawed the flesh of a man’s head and drank blood out of a skull, thus adding him to the list of the world’s vampires. In other stories, these rakshasas have for- midable tusks, flaming hair, and insatiable hunger. They wan- der about the forests catching animals and eating them. Rakshasas feature in the Hindu religious epic of the Ramay- ana. When t

• r about the forests catching animals and eating them. Rakshasas feature in the Hindu religious epic of the Ramay- ana. When the monkey god Hanuman goes to the city of Lanka in search of Sita, he sees rakshasas of many varied kinds, some disgusting in appearance, others quite beautiful. ‘‘Some had long arms and fearful shapes; some were fat, others very lean, some were dwarfs, others exceedingly tall. Some

• of sense-perceptions I am Mind (the perceiver); increatures, I am their intelligence.23. Among the Rudras (the intelligent life forces) I am Shankara (theirempowering intelligence); among Yakshas and Rakshasas (astral abstractions ofhuman desire) I am Kubera (the god of wealth); among Vasus (the vitalizingforces) I am Pavaka (Agni, the god of fire); among mountain peaks, I am Meru.24. Of priests, 0 Son of

• int.3. Each one's faith depends upon his nature. As a man is, so is his faith. Ashis faith is, so is the man.4. Sattwic reverence is given to the devas; rajasic reverence is offered to theyakshas and rakshasas; tamasic "devotion" is the fascination some people feelfor ghosts and (astral) spirits.5-6. Tamasic devotion also takes the form of trying to show off by theperformance of terrible austerities, unaut

• st of human beings,dull-witted and bereft of understanding by (the power of) maya, failing to takeshelter in Me, partake of the nature of demons.One meets such people in the world. They are not, like rakshasas, evil monsterswith slavering jaws, avid to devour human beings. They are themselves humanbeings, though cruel, callous to the pain and suffering of others, absorbed inthemselves, sex-hungry, avid for

• ense-perceptions I am Mind (the perceiver); increatures, I am their intelligence.(10:23) Among the Rudras (the intelligent life forces) I am Shankara (theirempowering intelligence); among Yakshas and Rakshasas (astral abstractions ofhuman desire) I am Kubera (the god of wealth); among Vasus (the vitalizingforces) I am Pavaka (Agni, the god of fire); among mountain peaks, I am Meru.Meru, in classical tradit

• w prejudices,He will seem as they are: narrowly sectarian and grimly disposed to judge menfor their sins.(17:4) Sattwic reverence is given to the devas; rajasic reverence is offered tothe yakshas and rakshasas; tamasic “devotion” is the fascination some peoplefeel for ghosts and (astral) spirits.Good people revere God, of course, but they also love goodness in others, andrevere it in the angels.Worldly peo

885

• raś
cāsmi
vitteśo
yakṣarakṣas ām vasūnāṁ
pāvakaś
cāsmi
meruḥ
śikhariṇām
aham Of
 the
 Rudras
 (eleven
 radiant
 beings)
 I
 am
 (their
 leader) Shankara
 (“the
 well-wisher”);
 of
 the
 Yakshas
 and
 Rakshasas (astral
demi-goblins),
I
am
Kubera
(lord
of
riches);
of
the
Vasus (eight
vitalizing
beings),
I
am
Pavaka
(the
god
of
fire,
the
purifying power);
and
of
mountain
peaks
I
am
Meru. T HE 
 R UDRAS 
 ARE

886

• intelligence
is
the
supreme
power
among
the
Yakshas
and
Rakshasas
(demi- goblins
noted
for
their
avaricious
behavior),
the
negative
forces
that
counter the
good
works
and
benefactions
of
the
gods,
or
divine
forces
—fulfilling the
duality
essential
to
the
cosmic
dra

1088

• is
actions
of
past
lives. V ERSE 
4 yajante
sāttvikā
devān
yakṣarakṣ āṁsi
rājasāḥ pretān
bhūtagaṇāṁś
cānye
yajante
tāmasā
janāh The
sattvic
pay
homage
to
the
Devas,
the
rajasic
to
the
Yakshas and
the
Rakshasas,
and
the
tamasic
to
the
Pretas
and
the
hosts
of Bhutas. S ATTVIC 
 OR 
 GOOD 
 MEN 
 WORSHIP 
 the
 Devas
 (divinities),
 embodiments
 of spiritual
qualities. Rajasic
 or
 worldly,
 passionate
 men


1089

• ❖ Departed
souls
and
astral entities
are
unreliable guides ❖ knowingly
 or
 unknowingly
 adoring
 Yakshas
 and
 Rakshasas—cosmic embodiments
of
greed,
ruthless
strength,
and
egotistic
ambition. The
tamasic
or
ignorant
man
knowingly
or
unknowingly
offers
homage to
the
Pretas
(spirits
of
the
dead)
and
the
Bhutas
(various


885

• raś
cāsmi
vitteśo
yakṣarakṣas ām vasūnāṁ
pāvakaś
cāsmi
meruḥ
śikhariṇām
aham Of
 the
 Rudras
 (eleven
 radiant
 beings)
 I
 am
 (their
 leader) Shankara
 (“the
 well-wisher”);
 of
 the
 Yakshas
 and
 Rakshasas (astral
demi-goblins),
I
am
Kubera
(lord
of
riches);
of
the
Vasus (eight
vitalizing
beings),
I
am
Pavaka
(the
god
of
fire,
the
purifying power);
and
of
mountain
peaks
I
am
Meru. T HE 
 R UDRAS 
 ARE

886

• intelligence
is
the
supreme
power
among
the
Yakshas
and
Rakshasas
(demi- goblins
noted
for
their
avaricious
behavior),
the
negative
forces
that
counter the
good
works
and
benefactions
of
the
gods,
or
divine
forces
—fulfilling the
duality
essential
to
the
cosmic
dra

1088

• is
actions
of
past
lives. V ERSE 
4 yajante
sāttvikā
devān
yakṣarakṣ āṁsi
rājasāḥ pretān
bhūtagaṇāṁś
cānye
yajante
tāmasā
janāh The
sattvic
pay
homage
to
the
Devas,
the
rajasic
to
the
Yakshas and
the
Rakshasas,
and
the
tamasic
to
the
Pretas
and
the
hosts
of Bhutas. S ATTVIC 
 OR 
 GOOD 
 MEN 
 WORSHIP 
 the
 Devas
 (divinities),
 embodiments
 of spiritual
qualities. Rajasic
 or
 worldly,
 passionate
 men


1089

• ❖ Departed
souls
and
astral entities
are
unreliable guides ❖ knowingly
 or
 unknowingly
 adoring
 Yakshas
 and
 Rakshasas—cosmic embodiments
of
greed,
ruthless
strength,
and
egotistic
ambition. The
tamasic
or
ignorant
man
knowingly
or
unknowingly
offers
homage to
the
Pretas
(spirits
of
the
dead)
and
the
Bhutas
(various


160

• aerial craft. These craft are described at length in many ancient Vedic texts, including the Bhagavad-Gita and the Ramayana. The Naga race is related to another underworld race, the Hindu demons, or Rakshasas. They also possess, as individuals, 'magical stones', or a 'third eye' in the middle of their brows, known to many students of eastern mysticism today as a focal point for one of the higher chakras,

164

• ings Much of Vedic mythology, epic mythology, and early Puranic mythology ( see P URANAS ) depicts an ongoing war between the gods ( devas ) and demonic beings, called usually asuras, but some- times rakshasas (both terms now simply mean a “demonic being”). Indian tradition, it must be noted, does not see the demons in completely polarized terms, as, for instance, in Christianity, in which Satan is an abso

165

• evil in all the worlds. V ISHNU finally must take incarnation as the V AMANA A VATA R , the divine dwarf, to depose him. Beginning with the epics, the demonic group is enhanced by the addition of the rakshasas, demons who are cannibilistic and blood-thirsty. In the M AHABHARATA the P ANDAVA brothers encounter various such demons in their travels. B HIMA in fact had a son named Hidimba by a female demon. Th

218

• s wife, S ITA , is there. He finds her, but she dissuades him from tak- ing her back lest he besmirch Rama’s reputation. In a scene famous in Indian mythology, he is captured on Lanka by the demons ( rakshasas ). They march him through the streets to his execution, humiliat- ing him by tying an oil-soaked cloth to his tail and lighting it. Furious, he jumps from building to building and sets the capital ci

292

• ffigy during the Ramlila celebration, when the victory of Lord R AMA over the evil demons is remembered. The story goes that Kumbhakarna was a very powerful demon, and naturally strong. Other demons, rakshasas, acquired their powers as the result of austerities and boons, but he alone had the natural power to kill any god, man, or being. Once Kumbakarna was besting I NDRA , the king of the gods himself, in

• which he would voraciously eat for one day, and then would go back to sleep again. This curse was meant to hold him in control so that he would not conquer all the worlds. In the R AMAYANA , when the rakshasas have begun their war with R AMA , Lakshmana, and the monkeys, there is a rather humorous scene that Kumbhakarna 251 J 001-518_hindu_a-z.indd 251 12/14/06 9:28:57 AM

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• shami, the day after Navaratri, effigies of Rama’s ene- mies—the demon king R AVANA , his son Megha- nada, and his brother K UMBHAKARNA —are burned to celebrate the victory of Rama over the demons or Rakshasas. In Bihar, Bengal, and Assam Navaratri is cel- ebrated as a D URGA festival. The festival begins by awakening Durga, who is asleep, and continues by manufacturing a temporary image of her that is enl

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• a, Rama and Lak- shmana befriend the monkey Sugriva and his friends, including the virtuous and faithful H ANUMAN . Hanuman is sent to Lanka to recon- noiter. He finds Sita but is caught by the demon Rakshasas. They put a cloth on his tail and set it afire, but he escapes and burns Lanka by jump- ing from building to building with his tail in flames. Hanuman returns to Rama, and they make a plan to defeat

• uestion her fidelity. She offers to undergo a trial by fire, passes the test, and joins Rama on the throne. The last and final chapter, omitted in some vernacular versions, tells of the origin of the rakshasas, the demon hordes, and the history of Ravana. It also tells of Hanuman’s childhood and other diverse tales. Sita’s faithfulness, however, is once more questioned. Sita is forced to flee to the forest

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• a (continued) Sri Maharaj Ram Chandra 355 Swami Satchidananda 387 Shivananda Yoga Vedanta Centers 408 Vallabha 476 Rajendra I xxx c Rajneesh, Bhagwan Sri 345–346 Rakshabandhan (Rakhibandhan) 311, 346 rakshasas demonic beings 123, 124 Kumbhakarna 251 Rama (Ram) xxxi c, xxxiv c, xxxvi c, 346–348, 347 Agastya 13 Ahalya 17 Alvars 23 Ayodhya 57 Bharatiya Janata Party 80 Bhavabhuti 81 demonic beings 124 Durvasas

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• ast , xxxi). The 16 Yasts translated into P ā hlavi represent some 22,000 words in all ( Sacred Books of East , xxxvii). Yati. Sanskrit. An ascetik especially among Jains. Yatus. Demons distinct from Rakshasas : they eat horses, and even it is said human beings, and appear as dogs and vultures. In the Vayu Pur ā na we fi nd that 12 Yatu-dhanas, or fi end quellers, sprang from Kasyapa (the sun) and Suras ā

20

• red thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Deves, Devala to the Pitris, and Suka published them to the Ganclharvas, Yakshas, and Rakshasas : and in

39

• n of Pavana of great prowess ; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of) ; his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Maniman ; the destruction of the Asura Jata by Bhima ; the meeting (of the Pandavas) with the royal sage Vrisha- parva\ their departure for the asylum of Ar

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• e was not bestowed on thee I O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.' '

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• nceivable, indescribable, frightful to all creatures, poss- essed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama him- self. The iluustrious Kasyapa. seeing him approach and knowing

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• he Asuras possessed of great powers, and desirous of sovereignty young men, began to be born on earth amongst various creatures such as kine, horses, asses, camels, buffaloes, among creatures such as Rakshasas and others, and in elephants and deer. And, O protector of the Earth, owing to those already born and to those that were being born, the Earth became inca- pable of supporting herself. And amongst th

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• or the welfare of the three worlds. And then, O tiger among kings, the celestials had their births, according as they plea>ed, in the races of Bfahmai shis and royal sages. And they slew the Danavas, Rakshasas, Gandharvas and Snakes, other man-eaters, and many other creatures. And, O bull in the Bharata race, the Danavas, Rakshasas and Gandharvas and Snakes, could not slay the incarnate celestials even in

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• erous. And, being great Rishis, they are all conversant with the Vedas, crowned with ascetic success, and of souls in perfect peace. And, O tiger among kings, the sons of Pulastya of great wisdom are Rakshasas, Monkeys, Kinnaras, (half-men and half-horses), and Yakshas. And, O king the son of Pulaha were, it is said, the Salabhas (the winged insects), the lions, the Kimpurushas (half-lions and half- men),

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• Chyavana who was like the blazing sun, of virtuous soul, and of great fame. And he came out of his mother's womb in anger and became the cause of his mother's release, O king, (from the hands of the Rakshasas). And Arushi, the daughter of Manu, became the wife of the wise Chyavana. And, on her was begat Aurva of great reputation. And he came out, ripping open the thigh of Arushi. And Aurva begat Richika.

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• SECTION LXVII ( Sambhava Parva continued ) Janamejaya said, "O worshipful one, I wish to hear from thee in detail about the birth, among men, of the gods, the Danavas, the Gand- harvas, the Rakshasas, the lions, the tigers, and the other animals, the snakes, the birds, and in fact, of all creatures 1 I wish also to hear about the acts and achievements of those, in due order after they became inca

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• ADI PABVA 159 wasted; and he it was who fanned the flame of hostility that ultimately consumed all. They who had been the sons of Pulastya (the Rakshasas) were born on Earth among men of Duryodhana 1 s brothers, that century of wicked individuals commencing with Dussasana as their first. And, O bull among the Bharata princes, Durmukha, Dussaha, and ot

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• accepting the gift) presented to the giver a dart, surprised (at his open handedness), and addressed him in these words : 'O invincible one, amongst the celestials, Asuras, men Gandharvas, Nagas, and Rakshasas, he at whom thouhurlest (this weapon), that one shall certainly be slain !' And the son of Suryya was at first known in the world by the name of Vasusena. Bur, for his deeds, he subsequently came to

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• ghter (Gandhari) of Suvala." "Thus, O king, have I recited to thee all about the incarnation, accord- ing to their respective portions, of the gods, the Asuras, theGandharvas, the Apsaras, and of the Rakshasas. They who were born on Earth as monarchs invincible in battle, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they

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• SECTION LXVIII ( Sambhava Parva continued ) Janamejaya said, "O Brahmana, I have, indeed, heard from thce this account of the incarnntion, according to their portions, of the gods, the Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I, however, again desire to hear of the dynasty of the Kurus from the very beginning. Therefore, O Brahmana, speak of this in the presence of all these re

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• iver and went away. And beholding the new-born infant lying in that forest destitute of human beings but abounding with lions and tigers, a number of vul- tures sat around to protect it from harm. No Rakshasas or carnivorous animals took its life. Those vultures protected the daughter of Menaka. I went there to perform my ablution and beheld the infant lying in the solitude of the wilderness surrounded by

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• ed with great intelligence and prowess ruled his extensive kingdom virtuously. And king Nahusha supported evenly the Pitris, the celestials, the Rishis, the Brahmanas, the Qand/iarvas, the Nagas, the Rakshasas, the Kshattri- yas, and the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But he mace the Rishis pay tribute and carry him on their backs like beasts of burden. And, conquering the

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• 210 MAHABHARATA know, ever carrieth in his mouth the Rakshasas. Prosperity and luck fly away at his very sight. Trnu shouldst ever keep the virtuous before thee as thy models ; thou shouldst ever with restropective eye compare thy acts with those of the virtuous

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• s existence and acteth not towards his emancipation. Some dwell for sixty thousand years, some, for eighty-thousand years in heaven, and then they fall. And as they fall, they are attacked by certain Rakshasas beholding to the world, in the form of sons, grandsons, and other relatives, that withdraw their hearts from acting for their own emancipation.' "Ashtaka asked, 'For what sin are beings, when they fa

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• and was exceedingly gratified with Kama's liberality. He therefore, gave unto him a fine dart, sayingThat one (and one only) among the celestials, the Asuras, men, the Qandharvas, the Nagaa, and the Rakshasas, whom thou desirest to conquer, shall be certainly slain with this dart.' "The son of Suryya was before this known by the name of Vasusena. But since he cut off his natural armour, he came to be call

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• ue you all from my cannibal brother ? ''Bhima then said, "O Rakshasa woman, I will not, from fear of thy wicked brother, awaken my brothers, and mother sleeping comfortably in the woods! O timid one, Rakshasas are never able to bear the prowess of my arms. And, O thou of handsome eyes, neither men, nor Qandharvas, nor Yaksakas are able to bear my might. O amiable one,

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• e. I care not I" Thus ends the hundred and fifty-fourth section in the Hidimva-badha Parva of the Adi Parva. SECTION CLV {Hidimva Badha Parva continued) Vaisampayana said, -"Hidimva, the chief of the Rakshasas, seeing that his sister returned not soon enough, alighted from the tree proceed- ed quickly to the spot where the Pandavas were. Of red eyes and strong arms and the arms and the hair of his head sta

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• t my wrath ? Fie on thee, thou unchaste woman ! Thou art even own desirous of carnal intercourse and solicitous of doing me an injury ! Thou art aeady to sacrifice the good name and honour of all the Rakshasas, thy ancestors ! Those with whose aid thou wouldst do me this great injury, I will, even now, slay along with thee !' Addressessing his sister thus, Hidimva, with eyes red with anger and teeth pressi

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• e morning twilight is about to set in. Rakshasa became stronger by break of day, therefore, hasten, O Bhima ! Play not (with thy victim), but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of thy arms I* Vaisampayana continued, "At this speech of Arjuna, Bhima blazing up with anger, summoned the might that Vayu (his fathe

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• nd fifty-sixth section in the Hidimva-badha Parva of the Adi Parva. SECTION CLVII (Hidimva -Badha Parva continued) Vaisampayana said, "Bhima, beholding Hidimva following them, addressed her, saying, 'Rakshasas revenge themselves on their enemies by adopting deceptions that are incapable of being penetrated. There- fore, O Hidimva, go thou the way on which thy brother hath gone !'

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• ves, celerity ot motion and excessive strength, he had nothing human in his countenarce, though born ot man- And he excell- ed (in strength and prowess) all Pisachas and kindred tribes as well as all Rakshasas. And, O monarch, though a little child, he grew up a youth the very hour he was born. The mignty hero soon acquired high proficiency in all weapons. The Rakshasas women bring forth the very day they

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• that the period of her stay (with her husband) had come to an endi saluted the Pandavas and making a new appointment with them went away whithersoever she liked. And Ghatotkacha also that foremost of Rakshasas promising unto his father that he would come when wanted on business, saluted them and went away northward. Indeed, it was the illustrious Indra who created (by lending a portion of himself) the migh

385

• ning me. O, give me leave to sacrifice myself, and cherish thou my children ! Those that are conversant with the morals have, in their treatises, said, that women should never be slaughtered and that Rakshasas are not ignorant of the rules of morality. Therefore, while it is certain that the Rakshasa will kill a man, it is doubtful whether he will kill a woman- It behoveth thee, therefore, conversant as th

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• e is endued with great prowess and energy, and skilled in mantras. He will faithfully deliver to the Rakshasa his food, but will, I know to a certainty, rescue himself. I have seen before many mighty Rakshasas of huge bodies engaged in combat with my heroic son and killed too

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• terrified and deprived of reason, comforted them and made them promise (to give up canniba- lism, saying 'Do not ever again kill human beings. If ye kill men, ye will have to die even as Vaka ! Those Rakshasas hearing this speech of Bhima, said, 'So be it,' and gave, O king, the desired promise. From that day, O Bharata, the Rakshasas (of the region) were seen by the inhabitants of that town to be very pea

403

• ghtful bow to a circle and said, -it is known that excepting the first forty seconds the grey twilight preceding nightfall hath been appointed for the wandering of the Yakshas, the Qandharvas and the Rakshasas, allof whom are capable of going everywhere at will. The rest of the time hath been appointed for man to do his work. If therefore, men, wandering during those moments from greed of gain, come near u

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• ADI PABYA 393 fore, ye sons of Pandu, ye have been censured by me ! The Rakshasas, Qandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and intelligence, and acquainted with the history of the Kuru race, O hero, I, too, have heard from Narada and other celestial Rishi

408

• ivaswat, was the younger sister of Savitri, and she was celebrated throughout the three worlds and devoted to ascetic penances. There was no woman amongst the celestials, the Asuras, the Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to her in beauty. Of perfect, symmetrical and faultless features, of black and large eyes, and in beautiful attire, the girl was chaste and exceedingly

428

• the son of Saktri the foremost of all persons acquainted with the Vedas performed a grand Rakshasa sacrifice. And remembering the slaughter of (his father) Saktri, the great Muni began to consume the Rakshasas, young and old, in the sacrifice he performed. And Vasis- tha did not restrain him from this slaughter of the Rakshasa, from

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• cult for others, came to that place. And there also came, O thou slayer of all foes, Puiastya and Pulaha, and Kratu the performer of many great 'sacrifices, all influenced by the desire of saving the Rakshasas. And, O thou bull of the Bharata race, Puiastya then, seeing that many Rakshasas had already been slain, told these words unto Parasara that oppressor of all enemies : There is no obstruction, I hope

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• an to think of various evils having overtaken her son. At one time she thought that the sons of Dhritarashtra having recognised her children had slain them. Next she feared that some cruel and strong Rakshasas endued with powers of deception had slain them. And she asked herself, "Could the illustrious Vyasa himself (who had directed my sons to come to Panchala) have been guided by perverse intelligence ?'

483

• Supreme Deity left heaven sought refuge in the region of Brahman. Endued with fierce prowess, the Daitya heroes soon subjugated the region of Indra, and vanquishing the diverse tribes of Yakshas and Rakshasas and every creature ranging the skies, came away. Those mighty cnr-warriors next subjugated the Nagas of the nether region, and then the inmates of the ocean and then all the tribes of the Mlechchhas.

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• SECTION CCXXX i Khandava.daha Parva continued ) Vaisampayana said, 'Then the inhabitants of the forest of Khan- dava, the Danava* and Rakshasas and Nagas and wolves and bears and other wild animals, and elephants with rent temples, and tigers, and lions with manes and deer an 1 buffaloes by hundreds, and birds, and various other creatures, f

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• ir prowess. Invincible in battle, these best of old Rishis are unconquerable by any one in all the worlds ! They deserve the most reverential worship of all the celestials and Asuras ; of Takshas and Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas. Therefore, O Vasava, it behoveth thee to go hence with all the celestials ! The destruction of Khandava hath been ordained by Fate !" Then the

9

• is no fault in it. Comprehending with the aid of knowledge that all objects exist with faults, indeed, understanding that the objects so difficult to cast off with which human beings and Pisachas and Rakshasas and Yakshas and snakes and Gandharvas and pitris and those that are wandering in the intermediate orders of being (such as birds and animals) and great birds (such as Garuda and others) and the Marut

20

• O king a combination of those is known as such in deities and men and Danavas, and Yakshas and spirits and Gandharvas and Kinnaras and great snakes, and Charanas and Pisachas, in celestial Rishis and Rakshasas, in biting flies, and worms, and gnats, and vermin born of filth and rats, and dogs and Swapakas and Chaineyas and Chandalas and Pukkasas in elephants and steeds and asses and tigers, and trees and k

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• east shake it I Hearing this challenge, the three worlds become filled with anxiety, and all creatures asked one another, saying, Who will raise this dart? Bishnu beheld all the deities and Asurasand Rakshasas to be troubled in their senses and mind. He reflected upon what should 1 I.e., he turned his soul's gaze on his soul and withdrew himself from every worldly object. T. 2 He no longer walked like ordi

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• y persons of uncleansed souls, that mountain is known by the name of Aditya. There is a fiery girdle all around it, of the width of ten Yojanas, and it is incapable of being approached by Yakshas and Rakshasas and Danavas. The illustrious god of Fire, possessed of mighty energy, dwells there in person employed in removing all impediments from the side of Maha- deva of great wisdom who remained there for a

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• e Valhika race is the stain of the Earth. Curiosity is the stain of women. Do thou with thy intelligent son recite the Vedas, and do thou with the echoes of Vedic sounds dispel the fears arising from Rakshasas : "Bhishma continued. 'Hearing these words of Narada, Vyasa, the foremost of all persons conversant with duties and firmly devoted 1 'Upaplava 1 is Rahu or the ascending node. In many parts of Upper

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• rough it. Indeed, O Bharata, a louJ noise was heard everywhere at that moment, consisting of the words Excellent, Excellent ! He was adored by the Gandharvas and the Rishis, by crowds of Yakshas ai d Rakshasas, and by all tribes of the Vidyadharas. The entire firmament became strewn with celestial flowers showered from heaven at that moment when Suka thus pierced through that impenetrable barrier, O monarc

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• estroyer of sacrifices. Unto Virochana (the son of Prahlada) will be born a mighty son of the name of Vali. That great Asura will be unslayable in the whole universe consisting of deities, Asuras and Rakshasas. He will hurl Sakra from the sovereignty of the universe. When after routing the Lord of Sachi, that Asura will take unto himself the sovereignty of the three worlds, I shall take birth in Aditi's wo

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• mighty energy and will equal Sakra himself in prowess. All those apes, regenerate one, will become my allies for accomplishing the business of the deities. I shall then slay the terrible lord of the Rakshasas, that wretch of Pulastya's race, viz., the fierce Ravana, that thorn of all the worlds, together with all his children and followers. Towards the close of the Dwapara and the beginning of Kali ages,

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• ed from sight through fear of the sin of Brahmanicide, the universe became lordless. The attributes of Rajas and Tamas assailed the deities. The Mantras uttered by the great Rishis lost all efficacy. Rakshasas appeared everywhere. The Vedas were about to disappear. The inhabitants of all the worlds, being destitute of a king, lost their strength and began to fall an easy prey to Rakshasas and other evil Be

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• VA 595 or meat are poured on the sacrificial fire according to the ordinances of Brahma, by the Rishis, by Pasupati himself, by the rest of the principal deities, by the Daityas, the Danavas, and the Rakshasas, all reach the feet of that great divinity. Whatever rites and religious acts are performed by parsons whose souls are entirely devoted to him, are all received by that great Deity on his head. No on

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• hought arose in the mind of Narayana. Indeed, he reflected in this strain : Brahma, otherwise called Parameshthi, has created all these creatures, consisting of Daityas and Danavas and Gandharvas and Rakshasas. The helpless Earth has become burthened with the weight of creatures. Many among the Daityas and Danavas and Rakshasas on Earth will become endued with great strength. Possessed of penances, they wi

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• That powerful man, O sire, by virtue of his austerities, destroyed in a moment the hundred sons of the high-souled Vasishtha. While under the influence of anger, he created numerous evil spirits and Rakshasas of mighty vigour and resembling the great destroyer Kala himself. The great and learned race of Kusika, numbering hundreds of regenerate sages and belauded by the Brahmanas, was founded in this world

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• and all the objects of enjoyment, as also the fulfilment of one's heart's desires, by well-directed individual Exertion. All the luminous bodies in the firmament, all the deities, the Nagas, and the Rakshasas,, as also the Sun and the Moon and the Winds, have attained to their high status by evolution from man's status, through dint of their own action. Riches, friends, prosperity descending from genera-

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• t both of them, espe- cially the former, when opposed and afflicated by the latter, have sought the protection of that form ? In all hostile encounters of the deities, the Yakshas, the Uragas and the Rakshasas, that terminating in mutual destruction, it is Bhava that gives unto those that meet with destruc- tion, puissance commensurate with their respective locations as depen- dent upon their acts. Tell me

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• o did the same, the Gandharvas and the Apsaras highly skilled in music, in celestial strains, sang and hymned the praises of Bhava who is full of wonder. The Vidyadharas, theDanavas, theGuhyakas, the Rakshasas, and all created beings, mobile and immobile, adorned, in thought, word and deed, that puissant Lord. Before me, that Lord of all the gods, viz., Sarva, appeared, seated in all his glory. Seeing that

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• nine shout (expressive of their approval of the correctness of my words). The innumerable Brahmanas there present, the deities and the Asuras, the Nagas, the Pisachas, the Pitris, the birds, diverse Rakshasas, diverse classes of ghosts and spirits, and all the great Rishis, then bowed down unto that great Deity. There then fell upon my head showers of celestial flowers possessed of great fragrance, and de

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• attached to the four Vedas. It should be comprehended with attention by spiritual aspirants and engraved on the memory. These names fraught with auspiciousness, leading to advancement, destructive of Rakshasas.J and great cleansers should be imparted to only him that is devoted to the great Lord, to him that has faith, to him that believes^ Unto him that has no faith, him that is an unbeliever, him that ha

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• 110 MAHABHARATA his senses under control, regularly for one whole year, succeeds in obtaining the fruits of a horse-sacrifice. Danavas and Yakshas and Rakshasas and Pisachas and Yatudhanas and Guhyakas and snakes can do no injury to him.* " SECTION XVIII Vaisampayana said, After Vasudeva had ceased ~to speak, the great Yogin, viz. the Island-born Krishna, ad

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• He then beheld a gate of gold that seemed to blaze with beauty. He saw also the Mandakini and the Nalini of the high-souled Kuverai the Lord of Treasures. 4 Beholding the Rishi arrived there, all the Rakshasas having Manibhadra for their head, who were engaged in protecting that lake abounding with beautiful lotuses, came out in a body for welcoming and honouring the illustrious traveller. The Rishi worshi

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• the fore- noon, and all acts relating to the Pitris in the afternoon. What is given to men should be given in the midday with affection and regard. That gift which is made untimely is appropriated by Rakshasas. l Gifts of articles that have been leapt over by any one, or been licked or sucked, that are not given peacefully, that have been seen by women that are impure in consequence of their season having

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• hich Mantras are either not uttered or uttered incorrectly and in which the ordinances laid down in the scriptures are not complied with, if distributed to guests and other people, is appropriated by Rakshasas. The food that is distributed to guests without having been previously dedicated to the deities or the Pitris with the aid of libation on the sacred fire, which has been stained in consequence of a p

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• ions. 1 The Brahmanas, O ruler of men, who are highly blessed, are elder in respect of their origin than the Pitris, the deities, human beings (belonging to the three other orders) the Snakes and the Rakshasas. These regene- rate persons are incapable of being vanquished by the deities or the Pitris, or the Gandharvas or the Rakshasas, or the Asuras or the Pisachas. The Brahmanas are competent to make him

67

• vient to all the four purposes cf living creatures. Tanks, again, are regarded as constituting th3 excellent beauty of a country. The deities and human beings and Gandbarvas and Pitris and Uragas and Rakshasas and even immobile bangs all resort to a tank full of water as their refuge. I shall, therefore, tell tbee what the merits are that have been said by great Bishis to be attached to tanks, and what tbe

82

• m of the whole Earth with all her jewels and gems and all her wealth of diverse kinds. If these verses declaring the merit attaching to gifts of earth be recited on the occasion of a Sraddha, neither Rakshasas nor Asuras can succeed in appropriat- ing any share of the offerings made in it. Without doubt, the offerings one makes unto the Pitris at such a Sraddha become inexhaustible. Hence, on occasions of

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• d having purified himself, make gifts of ghee unto the Brahmanas. Upon that man who makes gifts ot ghee unto the Brahrnanas in the month of Aswins, the twin Aswins, gratified, confer personal beauty. Rakshasas never invade the abode of that man who makes gifts unto the Brahmanas of Payasa mixed with ghee. That man never dies of thirst who makes gifts unto the Brahmanas of jars filled with water. Such a per

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• to most people. One that knows it should not speak of it at every place. There are, in ttye world, many men that are bereft of faith. There are among men many persons that are mean and that resemble Rakshasas. This religion, if imparted unto them, would lead to evil. It would be productive of equal evil if imparted to such sinful men as have taken shelter in atheism. Listen to 1 The Commentator explains t

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• e, viz., that it is certain that when one comes to another of one's own accord and without being sought, one meets with disregard. The gods, the Danavas, the Gandharvas, the Pisachas, the Uragas, the Rakshasas, and human beings succeed in obtaining me only after under- going the severest austerities. You who have such energy, do ye take me ! Ye amiable ones, I am never disregarded by any one in the three w

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• kra had become the lord of the three worlds, all creatures grew in prosperity and became devoted to the true religion. Then, on one occasion, the Rishis. the Gandharvas, the Kinnaras, the Uragas, the Rakshasas, the Deities, the Asuras, the winged creatures and the Prajapatis, O thou of Kuru's race, all assembled together and adored the Grandsire. There were Narada and Parvata and Viswavasu and Haha-Huhu, w

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• e horse is Surya (for it leads to the region of Surya) ; elephants are Nagas (for they lead to the world of Nagas) ; buffaloes are Asuras (for they lead to the region of Asuras) ; Cocks and boars are Rakshasas (for they lead to the regions of the Rakshasas), O delighter of the Bhrigus ; earth is sacrifice, kine, water, and Soma, (for it leads to the merits of sacrifice, and to the region of kine, of the lo

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• ANUSASANA PABVA - 129 this reason that the deities and Gandharvas and Uragas and Rakshasas and human beings and Pisachas hold it with care. All these beings, O son of Bhrigu's race, shine in splendour, with the aid of gold, after con- verting it into crowns and armlets and diverse kinds of

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• s incapable of being slain, by the deities. How then will his death be brought about ? The boon which, O Grandsire, he has obtained from thee is that he should not be slayable by deities or Asuras or Rakshasas. The deities have also been cursed by the spouse of Rudra in consequence of their endeavour in former days to stop propagation. The curse denounced by her has been, O lord of the universe, even this,

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• lephants. The chief of the celestials gave him lions and tigers and pards and diverse kinds of feathery denizens of the air, and many terrible beasts of prey and many umbrellas also of diverse kinds. Rakshasas and Asuras, in large bands, began to walk in the train of that puissant child. Beholding the son of Agni grow up, Taraka sought, by various means, to effect his destruction, but he failed to do anyth

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• al is auspicious, worthy of praise, productive of fame and progeny, and is regarded as a sacrifice, O scorcher of foes, in honour of the Pitris. Gods or Asuras or human beings, Gandharvas or Uragasor Rakshasas, Pisachasor tCinnaras, every one should always worship the Pitris. It is seen that people worship the Pitris first, and gratify the deities next by offering them their adorations. Hence, one 'should

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• AND8ABANA PABVA 149 be excluded from the line. Persons conversant with the Vedas say that the offerings made at Sraddhas, if eaten by such Brahmanas, go to fill the stomachs of Rakshasas (instead of filling those of the Pitris), O Yudhisthira. That person who having eaten at a Sraddha does not abstain that day from study of the Vedas or who has sexual congress that day with a Sudra w

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• reason also that in making offerings at Sraddhas a share is first offered to the deity of fire, O king. If a portion of the offerings be first made to the deity of fire at a Sraddha, O prince of men, Rakshasas of regene- rate origin cannot then do any injury to such a Sraddha. 1 Beholding the deity of fire at a Sraddha Rakshasas fly away from it. The ritual of the Sraddha is that the cake should first be o

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• se, O Madhava, are known as the Vali offerings. The Vali should be offered to the Maruts and the deities in the interior of one's house. To the Viswadevas it should be offered in open air, and to the Rakshasas and spirits the offerings should be made at night. After making these offerings, the householder should make offerings unto Brahmanas, and if no Brahmana be present, the first portion of the food sho

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• which are not so. Hear also what garlands are acceptable to Asuras, and what are bene- ficial when offered to the deities. I shall also set forth in their due order what garlands are agreeable to the Rakshasas, what to theUragas, what to the Yakshasas, what to human beings, and what to the Pitris, in proper order. Flowers are of diverse kinds. Some are wild, some are from trees that grow in the midst of hu

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• s, however, certain that the best of all exudations is that of the Balsamodendron Mukul. Of all Dhupas of the Sari class, the Aquilaria Agallocha is the best. It is very agreeable to the Yakshas, the Rakshasas, and Nagas. The exudation of the Boswellia serrata, and others of the same class, are much desired by the Daityas- Dhupas made of the exudation of the Shorea robusta and the Pinus deodara, mixed with

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• a giver of light. Even this is the conclusion of the scriptures. It is by giving lights that the deities have become endued with beauty, energy, and resplendence. By abstention from such an act, the Rakshasas have become endued with the opposite attributes. Hence, one should always give lights. By giving lights a man becomes endued with keen vision and resplendence- One that gives lights should not be an

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• y and fame and wealth. Clean food, of agreeable scent and appearance, mixed with milk and curds, should, along with flowers, be offered to the deities. The Valis that should be offered to Yakshas and Rakshasas should be rich with blood and meat, with wines and spirits accompanying, and adorned with coatings of fried paddy. 1 Valis mixed with lotuses and Utpalas are very agreeable to the Nagas. Sesame seeds

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• of the deities, in consequence of his abstention from observing the ordinances about the offers of incense and light, began to decline in energy. His sacrificial rites and presents were obstructed by Rakshasas. It was at this time that Nahusha yoked that foremost of Rishis, viz., Agastya, to his car. Endued with great strength, Nahusha, smiling the while, set that great Rishi quickly to the task, commandin

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• SECTION CXVI "Yudhishthira said, 'Alas, those cruel men, who, discarding diverse kinds of food, covet only flesh, are really like great Rakshasas ! Alas, they do not relish diverse kinds of cakes and diverse sorts of potherbs and various species of Khanda with juicy flavour so much as they do flesh ! My understanding, for this reason, becomes

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• sed, in whatever state he may be, all creatures protect him. Indeed, they do so, under all circumstances, whether he is on even or uneven ground. Neither snakes nor wild animals, neither Pisachas nor Rakshasas, ever slay him. When circumstances of fear arise, he becomes freed from fear who frees others from situations of fear. There has never been, nor will there ever be, a gift that is superior to the gif

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• nclean ? What acts are regarded as impediments to your power ? What indeed, are those acts in consequence of which ye become incom- petent to afflict men ? What are those acts that are destructive of Rakshasas and that prevent you from asserting your power over the habitations of men ? Ye wanderers of the night, we desire to hear all this from you ! 'The Pramathas said, Men are rendered unclean by acts of

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• s range through different worlds in pursuit of pleasure, are unable to do any injury to such houses. Hence, ye deities, should men keep such articles in their houses, articles that are destructive of Rakshasas (and other beings of the kind). We have thus told you everything about that respecting which ye had great doubts ! SECTION CXXXII "Bhishma said, 'After this, the Grandsire Brahman, sprung from the pr

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• ahmana accepts food from one who is guilty of killing either a cow or a Brahmana or from one who has committed adultery with his pre- ceptor's wife or from a drunkard, he helps to promote the race of Rakshasas. By accepting food from a eunuch, or from an ungrateful person, or from one who has misappropriated wealth entrusted to his charge, one taken birth in the country of the Savaras situated beyond the p

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• ll's. Some of them had faces like the owl's ; some like the hawk's ; some had faces like those of deer of diverse varieties. The great god was also surrounded by Kinnaras and Yakshasand Gandharvasand Rakshasas and diverse other created beings, The retreat to which Mahadeva had betaken himself also abounded with celestial flowers and blazed with celestial rays of light. It was perfumed with celestial sandal

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• the Vedas. There are others who are observant of vows and who are devoted to the duty of performing Sraddhas. Others, again, are destitute of all vows. They are unmindful of observances and are like Rakshasas in conduct. Some there are who are devoted to the performance of sacrifices and some who are unmindful of the Homa. Through the consequences of what acts do men become possessed of these different na

• s. Those men, how- ever, who having become subject to the sway of folly accept unrighteous- ness for its reverse, become destitute of vows, transgress all restraints, and come to be regarded as Brahmarakshasas. Indeed, it is these men that become unmindful of the Homa, that never utter the Vashat and other sacred Mantras, and that come to be regarded as the lowest and vilest of men. Thus, O goddess, have I

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• , the Earth, and the Ocean, are all held and supported by the prowess of the high-souled Vasudeva. The whole mobile and immobile universe with the deities, Asuras, and Gandharvas, Yakshas, Uragas and Rakshasas, is under the sway of Krishna. The senses, mind, understanding life, energy, strength, and memory, it has been said, have Vasudeva for their soul. Indeed, this body that is called Kshetra, and the in

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• igh success. There where these Mantras are recited, fire does not burn wood. There children do not die, nor snakes dwell. Indeed, at such places, there can be no fear of the king, nor of Pisachas and Rakshasas. 1 Verily, the man who recites these Mantras ceases to have any fear of fire or water or wind or beasts of prey. These Savitri Mantras, recited duly, contri- bute to the peace and well-being of all t

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• (lance) ; He is of human form ; and He is of terrible form. All creatures sing his praises, for he is known by his acts. Hundreds of Gandharvas and Apsaras and deities always accompany him. The very Rakshasas hymn his praises. He is the Enhancer of Wealth ; He is the one victorious Being in the universe. In Sacrifices, eloquent men hymn His praises. The singers of Samans praise him by reciting the Rathant

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• ndava among some straw or dry grass. Soon was he grati- fied ( for he consumed all the medicinal herbs in that forest ). Capable of going everywhere at will, it was Krishna who, having subjugated the Rakshasas and Uragas, poured them as libations upon the blazing fire. It is Krishna who gave unto Arjuna a number of white steeds. It is he who is the creator of all steeds. This world (or, human life) represe

26

• mysterious incantations, and with the secrets of poisons destructive of all foes ? Protectest thou thy kingdom from the fear of fire, of snakes and other animals destructive of life, of disease, and Rakshasas ? As acquainted thou art with every duty, cherishest thou like a father, the blind, the dumb, the lame, the deformed, the friendless, and ascetics that have no homes. Hast thou banished these six evi

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• goddess Lakshmi always stayeth there, also Kuv era's son Nalakuvera. Myself and many others like myself often repair thither. Many Brahmana ftishis and celestial Rishis also repair there often. Many Rakshasas, and many Oandharvas^ besides tho^e that have been named, wait upon and worship, in that mansion, the illustrious lord of all treasures. And, O tiger among kings, the illustrious husband of Uma and l

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• atified with the Soma (juice), first, these gratify Soma afterwards. All these tribes of Pitris wait upon the Lord of the creation and cheerfully worship the Supreme Deity of immeasurable energy. And Rakshasas, Pisachas, the Danavas and Guhyakas ; Nagas, Birds, and various animals ; and all mobile and immobile great beings ; all worship the Grandsire. And Purandara the chief of the celestials, and Varuna a

40

• are to be found in the Sabha of Yama. And, O master, almost all the Nagas, and principal Daityas, and rivers, and oceans, are to be found in the Sabha of Varuna. And so the Yakshas, the Guhyakas, the Rakshasas, the Qandharvas and Apsaras and the Deity (Yama) having the bull for his vehicle, are to be found in the Sabha of the lord of treasures. Thou hast said that in the Sabha of the Grandsire are to be se

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• ed ancestors, into the same region that is inhabited by the chief of the immortals. It hath been said, O king, that the performance of this great sacrifice is attended with many obstacles. A class of Rakshasas called Brahma Rakshasas, employed in obstructing all sacrifices, always search for loop-holes when this great sacrifice is commenced. On the commencement of such a sacrifice a war may take place dest

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• SABHA PAEVA 76 sea coast, and the Nishadas and the cannibals and even the Karnapra- varnas, and those tribes also called the Kalamukhas who were a cross between human beings and Rakshasas, and the whole of the Cole mountains, and also Surabhipatna, and the island called the Copper island, and the mountain called Ramaka. The high-souled warrior, having brought under subjection king Tim

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• ura Maya from a con- flagration, Arjuna, that slayer of foes, using both his hands with equal skill, caused him to build that assembly house. And it is for this also that commanded by Maya, those grimRakshasas called Kin karas support- ed that assembly house. What is there in this to make thee sorry ? Thou hast said, O king, that thou art without allies. This, O Bharata, is not true. These thy brothers are

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• ed with the strength of ten thousand elephants, with bodies hard as the thunderbolt, holding fast by their promises, and proud of their manliness ! They have slain the enemies of the celestials those Rakshasas capable of assuming any form at will, such as were headed by Hidimva and Kirmira ! When those high-souled ones went from hence that Rakshasa of fierce soul obstructed their nocturnal path even like a

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• and travelling for three days and nights they at length reached those woods that go by the name of Kamyaka. O king, just after the dreadful hour of midnight when all nature is asleep, when man-eating Rakshasas of terrible deeds begin to wander, the ascetics and the cow- herds and other rangers of the forest used to rhun the woods of Kamyaka and fly to a distance from fear of cannibals. And, O Bharata, as t

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• en at the time when we wander about ! To-day I will wreak my long-cherished ven- geance upon him, and I will to-day gratify (the manes of) Vaka with his blood in plenty ! By slaying this enemy of the Rakshasas, I shall to-day be freed from the debt I owe to my friend and my brother, and thereby attain supreme happiness ! If Bhimasena was let free formerly by Vaka, to-day I will devour him in thy sight, O Y

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• s together with all those enemies that are in it .' I launched with the might of my arms and in wrath with mantras, the great power- ful discus Sudarsana which reduceth to ashes in battle Yakshas and Rakshasas and Danavas and kings born in impure tribes, sharp-edged like the razon and without stain, like unto Yama the destroyer, and incomparable, and which killeth enemies. And rising into the sky, it seeme

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• ese all were fruitless, men would not have practised virtue generation after generation. If acts were all fruitless, a dire confusion would ensure. For what then do Eishis and gods and Gandharvas and Rakshasas, who are all independent of human conditions, cherish virtue with such affection ? Knowing it for certain that God is the giver of fruits in respect of virtue, they practise virtue in this world. Thi

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• victory in the terrible conflict which shall take place between myself (on one side), and Kama and Bhishma and Kripa and Drona (on the other) that weapon by which I may consume in battle Danavas and Rakshasas and evil spirits and Pisachas and Gandharvas and Nagas that weapon which when hurled with Mantras produceth darts by thou- sands and fierce-looking maces and arrows like snakes of virulent poison, an

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• who is even a portion of my father Surya, of energy celebrated throughout the worlds. And, O son of Kunti, smiter of all foes, thou shalt also slay all the portions of celestials and Danavas and the Rakshasas that have been incarnate on earth. And slain by thee, these shall attain to the regions earned by them according to their acts. And, O Phalguna, the fame of thy achievements will last for ever in the

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• y in the thought that thy sins have been washed off. And, O foremost of Brahmanas, endued with ascetic power, it behoveth thee also to protect Yudhishthira during his wandering over the earth. Fierce Rakshasas ever live in mountain fastnesses and rugged steppes. Protect thou the king from those cannibals.' "After Mahendra had spoken thus unto Lomasa, Vibhatsu also reverently addressed that Rishi, saying, '

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• m. O f air-complexioned one, O thou of slender waist, if thou becomest his wife, thy existence and this thy beauty may be of purpose. We have, indeed, beheld celestials and Gandharvas, and Nagas, and Rakshasas, and men, but never saw we before any one like Nala. Thou also art a jewel among thy sex, as Nala is the prime among men. The union of the best with the best is happy. 1 Thus addressed by the swan, D

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• honour of the Pitris, becometh inexhaustible. The Rishis, the Pitris, the gods, the Gandharvas, several tribes of Apsaras, the Guhyakas, the Kinnaras, the Yaksha?, the, Siddhas the Vidhyadharas, the Rakshasas, Daityas, Rudras, and Brahma himself, O king, having with subdued senses, accepted a course of austerites for a thousand years in order to move Vishnu to grace, cooked rice in milk and butter and gra

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• , even like that which Bhishma, the fore- most of the Kurus, had obtained of yore. And as thou wilt lead these ascetics to those tirthas, thy merit will be much greater. Those tirthas are infested by Rakshasas, and no one, save thyself, O son of Kuru race, can go there. Rising early he that reciteth this narrative by the celestial Rishis on the subject of the tirthas, becometh free from all sins. Those for

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• VANA PABVA 209 and Yakshas and Rakshasas and Apsaras, and inhabited by hunters, and Kinnaras, is called Gangadwara. O king, Sanatkumara regardeth that spot visited by Brahmarshis, as also the /.irikt Kanakhala (that is near to it), as sacre

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• l persuade the king to v isit the tirthas and give away kine.' This is what Arjuna said unto me. Indeed he also said, 'Let him visit all the tirthas protected by thee. Thou wilt also protect him from Rakshasas, and watch over him in inaccess- ible regions and rugged mountain breasts. And as Dadhichi had protec- ted Indra, and Angiras had protected the Sun, so do thou, O best of regenerate ones, protect the

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• nd other gigantic trees. If, O lord of men, thou hast any regard for the Brahmanas, do thou our bidding. Thou wilt surely have prosperity from this. O thou of mighty arms, the tirthas are infested by Rakshasas that ever obstruct ascetic penances. It behoveth thee to protect us from them. Protected by Lomasa and taking us with thee, go thou to all the tirthas spoken of by Dhaumya and the intelligent Narada,

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• race beheld in the body of Dasaratha's son the Adityas with the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the tirthas, those eternal Rishis identified with Brahma and called the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas with the Upanishads and Vashats a

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• ruthless. And they were able to ascend and roam about in the sky ; and being numerous them- selves, despised everybody, including the gods. And they would chase even the gods, the Gandharvas, and the Rakshasas and all the born beings, being themselves valiant and addicted to fighting. Then all people, harassed by the dull- headed sons of Sagara, united with all the gods, went to Brahma as their refuge. And

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• de of Varuna (namely the ocean), being thus excavated by the united sons of Sagara and rent and cut on all sides round, was placed in a condition of the utmost distress. And the demons and snakes and Rakshasas and various (other) animated beings began to utter distressful cries, while being killed by Sagara's sons. And hundreds and thousands of animated beings were beheld with severed heads and separated t

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• he same life with him. My heart is yearning after similar observances. My soul will be in torment if I see him not.' SECTION CXIII (Tirtha-yatra Parva continued) "Vibhandaka said, 'Those are, O son ! Rakshasas. They wa^k about in that wonderfully beautiful form. Their strength is unrivalled and their beauty great. And they always meditate obstruction to the pr ictice of penances. And, O my boy, they assume

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• ons their power is very great. And in speed they are even as the wind. They can, without doubt, displace even the lord of the celestials from his seat. Protected by them, and also watched over by the Rakshasas, these mountains have been rendered inaccessible. Therefore, O son of Pritha, do thou concentrate thy thoughts. Besides these, O son of Kunti, here are fierce ministers of Kuvera and hisRakshasa kind

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• Brahmanas had better return with our servants, charioteers, cooks and whomsoever else thou mayst command. I never shall leave thee in these rugged and in- accessible mountainous regions, infested by Rakshasas. And, O tiger among men, also this princess of high fortune, ever devoted to her lords, desireth not to return without thee. Sahadeva is always devo- ted to thee : he too will never retrace his steps

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• celebrated jujube tree, and which is inhabited by the Yakshas. We shall see that best of mountains. And, practising severe austerities only on foot we shall go to Kuv era's beautiful lake guarded by Rakshasas. That place cannot be reached by vehicles, O Vrikodara. Neither can cruel, or avaricious, or irascible people attain to that spot, O Bharata's son. O Bhima, in order to see Arjuna, thither shall we r

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• t was lament- ing thus, Dhaumya with all the other principal Brahmanas came to the spot. And they began to console him and to honour him with blessings. And they recited mantras capable of dispelling Rakshasas and (to that end) also performed rites. And on the mantras being recited by the great ascetics, in order to the restoration of (Panchali's) health, Panchali frequently touched by the Panda v as with

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• rry Yudhishthira the just, and Dhaumya, and Krishna, and the twins, and what wonder then that I shall to-day carry them, when I have others to assist me? And, O sinless one, hundreds of other heroic (Rakshasas), capable of moving through the sky, and of assuming any shape at will, will together carry you all with the Brahmanas.' " Vaisampayana said, "Saying this, Ghatotkacha carried Krishna in the midst of

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• naturally healthful, and beauteous and cool and of delicate feel. Having reached that (tree) together with those bulls among Brahmanas, the high-souled ones gently alighted from the shoulders of the Rakshasas. Then in company with those bulls among the twice-born ones, the Pandavas beheld that romantic asylum presided over by Nara and Narayana ; devoid of gloom ; and sacred ; and untouched by the solar ra

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• Rama at once ascertained his course of action, and having for the passage of his army constructed a bridge across the deep, crossed it followed by myriads of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also Ravana, the oppressor of the worlds together with his Rakshasa followers. And having slain the king of the Rakshasas, with his brother, and sons and kindred, he in- stalled in the

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• age is called Krita (perfect). But in time the yuga had come to be considered as an inferior one. And, O child, in the Krita age, there were neither gods, nor demons, nor Gandharvas, nor Yakshas, nor Rakshasas, nor Nagas. And there was no buying and selling. And the Sanaa, the Rich, and the Yajus did not exist. And there was no manual labour. And then the necessaries of life were obtained only by being tho

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• hus addressed by Bhima, Hanuman, the chief of monkeys, answered in affectionate words uttered in solemn accents, 'O mighty-armed one, O Bharata, it is even as thou sayest. O Bhima sena, that worst of Rakshasas was no match for me. But if I

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• VAN A PARVA 321 had slain Rav ana that thorn of the worlds the glory of Raghu's son would have been obscured ; and for this it is that I left him alone. By slaying that lord of the Rakshasas together with his followers, and bringing back Sita unto his own city, that hero hath established his fame among men. Now, O highly wise one, being intent on the welfare of thy brothers, and protecte

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• rtha-yatra Parva continued) Vaisampayana said, "Having reached that spot, Bhimasena saw in the vicinity of the Kailasa cliff, th.it beautiful lotus lake surrounded by lovely woods, and guarded by the Rakshasas. And it sprang from the cascades contiguous to the abode of Kuvera. And it was beautiful to behold, and was furnished with a wide- spreading shade and abounded in various trees and creepers and was c

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• VANA PABVA 325 saw an excellent Saugandhika lotus, which, of a certainty, was carried thither by the wind from this region. She wisheth to have those flowers in abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the desire of my wedded wife of faultless features, and have come hither to procure the flowers. Thereat the Rakshasas said, 'O fore- most of men, this spot is dear u

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• r words, the god (Kuvera) smiled and then said, 'Let Bhima take for Krishna as many lotuses as he likes. This is all- ready known to me.' Thereupon taking the permission of the lord of wealth, those (RakshasasJ renouncing anger, went to that foremost of the Kurus, and in that lotus-lake beheld Bhima alone, disporting in delight." SECTION CLIV (Tirtha-yatra Parva continued) Vaisampayana said, "Then, O best

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• O Rak- shasas, we shall follow him through your prowess. He will not at first do any wrong to the^Siddhas versed in the Vedas. O best of the Bharatas, saying, 'So be it, 1 Hidimva's son and the other Rakshasas who knew the quarter where the lotus lake of Kuvera was situated, started cheer- fully with Lomasa, bearing the Pandavas, and many of the Brahmanas. Having shortly reached that spot, they saw that ro

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• (Jatasum-badha Parva) Vaisampayana continued, "Thus dwelling with the Brahmanas in that best of mountains, in expectation of Arjuna's return, when the Pandavas had grown confident and when all those Rakshasas together with Bhima's son had departed, one day while Bhimasena was away, a Rakshasa all of a sudden carried off Yudhishthira the just and the twins and Krishna. That Rakshasa (in the guise of a Brah

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• h (ev en by this act of thine). Dost thou not pay heed unto the established order of nature ? Whether belonging to the human race, or to the lower orders, all pay regard to virtue, more specially the Rakshasas. In the first instance, they knew virtue better than others. Having considered all these, thou ought to adhere to virtue. Rakshasa, the gods, the pitris, the Siddhas, the rishis, the Gandharvas, the

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• ed for fight. And with his lips trer bling in anger he spake unto bhima, saying, 'Wretch ! I have not be< bewildered ; J had been delaying tor thee. To-day will I offer oblatioi of thy blood to those Rakshasas who, 1 had heard, have been slain thee in tight.' Thus addressed, Bhima, as if bursting with wrath, HI unto Yama himselt at the time of the universal dissolution, rushed t wards the Rakshasa, licking

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• and those Brahmanas, followed by the Rakshasa and protected by Lomasa. And that one of mighty energy, and of staunch vows, with his brothers, at places went on foot and at others were carried by the Rakshasas. Then king Yudhishthira, apprehending many troubles, proceeded towards the north abounding in lion-- and tigers and elephants. And beholding on the way the mountain Mainaka and the base of the Gandha

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• is impossible, to proceed beyond this. That place is the sporting-region of the celes- tials. There is no access thither for mortals. O Bharata, at this place all creatures bear ill-will to, and the Rakshasas chastise, that man who committeth aggression, be it ever so little. Beyond the summit of this Kailasa cliff, is seen the path of the celestial sages. If any one through impudence goeth beyond this, t

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• kinds of pure honey. Living thus, they passed the fifth year, hearing to various stories told by Lomasa. O lord, saying, 1 shall be present when occasion ariseth,' Ghatotkacha, together with all the Rakshasas, had ere this already gone away. Those magnanimous ones passed many months in the her- mitage of Arshtishent, witnessing many marvels. And as the Panda v as were sporting there pleasantly, there came

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• A Thou also art of exceeding prowess and the might of thy arms is great, and irrepressible, and unbearable like unto the might of Sakra. O Bhimasena, terrified with the force of thy arms, let all the Rakshasas betake themselves to the ten cardinal points, leaving the mountain. Then will thy friends be freed from fear and affliction, and behold the auspicious summit of this excellent mountain furnished with

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• VANA PARVA 339 Rakshasas scattered with heaps of gems, and adorned with variegated garlands. And renouncing all care of life the mighty-armed Bhimasena stood motionless like a rock, with his mace and sword and bow in his han

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• speed the wind destroyed the Rakshasa and then fell to the ground. Then all the creatures saw that Rakshasa of terrible strength slaughtered Bhima, even like a bull slain by a lion. And the surviving Rakshasas seeing him slain on the ground went towards the east, uttering f rightfi sounds of distress.' " SECTION CLX (Yaksha-yuddha Parva continued) Vaisampayana said, "Hearing various sounds resounding in th

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• VANA PABVA 341 heaven graced by those foremost of celestials, the highly fortunate Lokapalas. And seeing the abode of Kuvera and the Rakshasas, lying slain on the ground, the king addressed his brother who was seated, saying, 'Either it be through rashness, or through ignorance, thou hast, O Bhima, committed a sinful act. O hero, as thou ar

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• lord of treasures with joined hands. And the lord of treasures sat on that excellent seat, the elegant Pushpaka, constructed by Viswakarma, painted with diverse colours. And thousands of Yakshas and Rakshasas, some having huge frames and some ears resembling pegs, and hundreds of Gandharvas and hosts of Apsaras sat in the presence of that one seated, even as the celestials sit surrounding him of a hundred

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• VANA PARVA 343 and me also, committed this rash act, namely, the destruction of the Yakshas and the Rakshasas, depending on the strength of thy arms, I am well-pleased with thee. O Vrikodara, to-day I have been freed from a terrible curse. For some offence, that great Rishi, Agastya, had cursed me in anger.

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• mself, Dhananjaya will join you.' "Having thus instructed Yudhishthira of excellent deeds, the lord of the Guhyakas, vanished from that best of mountains. And thousands upon thousands of Yakshas, and Rakshasas followed him in vehicles spread over with checkered cushions, and decorated with various jewels. And as the horses proceeded towards the abode of Kuvera, a noise arose as of birds flying in the air.

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• weapon, of resistless force capable of baffling all weapons and destructive of foes and the hewer of hostile forces and unrivalled and difficult to be borne even by the celestials, the demons and the Rakshasas. Then at the command of that god, I sat me down there. And in my very sight the god vanished from the spot.' " SECTION CLXVII (Nivata-Kavaclia-yuddha Parva continued) "Arjuna said, 'O Bharata, by the

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• h thee. Do thou, O Bharata, repairing unto my abode learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the Marutas, of the Siddhas, of Brahma, of the Gandharvas, of theUragas, of the Rakshasas, of Vishnu and of the Nairitas ; and also all the weapons that are with me, O per- petuator of the Kuru race.' Having said this uno me Sakra vanished at the very spot. Then, O king, saw I the wonderf

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• con- ferred on them boons. And, O king of kings, they received these boons, that their offspring might never suffer misfortune ; that they might be incapable of being destroyed even by the gods, the Rakshasas and the Pannagas ; and that they might obtain a highly effulgent and sur- passingly fair aerial city, furnished with all manner of gems and invincible even by the celestials, the Maharshis, the Yaksh

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• kas in the field, and of the Nairitas and of elephant-mouthed sharks, and of owls, and of beings having the forms of fishes and horses, and of beings bearing swords and various other weapons, and of Rakshasas wielding maces and clubs. And on that weapon being hurled all the universe became filled with these as well as many others wearing various shapes. And again and again wounded by beings of various sig

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• paid the preceptor's fee. And, O Dhanan- jaya, thus in battle shalt thou always remain calm, and discharge the weapons unerringly, and there shall not stand thee in fight celestials, and Danavas, and Rakshasas, and Yakshas, and Asuras, and Gandharvas and birds and serpents. And, O Kaunteya, by conquering it even by the might of thy arms, Kunti's son Yudhishthira, will rule the earth/ "

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• their lives). Then the Brahmarshis, and the Siddhas, and the Maharshis and the mobile beings all these appeared (on the scene). And the foremost Devarshis, and the celestials and the Yakshas and the Rakshasas and the Gandharvas and the feathered tribes and the (other) sky-ranging beings all these appeared (on the scene). And the Great-sire and all the Lokapalas and the divine Mahadeva, came thither, toget

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• Dharma, versed in religion and profit, and of immeasurable prowess, went round Vaisrav ana's abode. And Yudhishthira the just, after bidding adieu unto the palaces, the rivers, the lakes, and all the Rakshasas, looked towards the way by which (he) had come (there). And then looking at the mountain also, the high-souled and pure-minded one besought that best of mountains, saying, 4 O foremost of mountains,

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• t of) that snake ? Thou hast described him, that slayer of his enemies, as dismayed and appalled with fear, even him, who by fighting at the lotus lake (of Kuvera) became the destroyer of Yakshas and Rakshasas and who, in proud defiance, invited to a single combat, Pulastya's son, the dispenser of all riches. I desire to hear this (from you) ; great indeed is my curiosity."

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• ousand elephants, how hast thou been able to overpower me ? In fight have been encountered and slain by me innumerable lions, and tigers, and buffaloes, and elephants. And, O best of serpents, mighty Rakshasas, and Pisachas, and Nagas, are unable to stand the force of my arms. Art thou possessed of any magic, or hast thou received any boon, that although exerting myself, I have been overcome by thee ? Now

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• day I do not so much grieve for my own self being slain, as I do for my brothers deprived of their kingdom, and exiled into the forest. This Himalaya is inaccessibie, and abounds with Yakshas and the Rakshasas. And searching about for me, they will be distracted. And hearing that I have been killed, (my brothers) will forego all exertion, for, firm in promise, they have hitherto been controlled by my harsh

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• days of yore, while I used to sojourn in heaven, in a celestial chariot, revelling in my pride, I did not think of anything else, I used to exact tribute from Brahmarshis, Devas, Yakshas, Gandharvas, Rakshasas, Pannagas and all other dwellers of ?he three worlds. O lord of earth, such was the spell of my eyes, that on what- ever creature, I fixed them, I instantly destroyed his power. Thousands of Brahmars

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• Bharata ! "And then when the universe become one dead expanse of water, when all mobile and immobile creatures have been destroyed, when the gods and the Asuras cease to be, when the Yakshas and the Rakshasas are no more, when man is not, when trees and beasts of prey have dis- appeared, when the firmament itself has ceased to exist, I alone, O lord of the earth, wander in affliction. And, O best of kings

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• ive of high merit. And, best of men, at those times when virtue and morality decrease and sin and immorality increase, I create myself in new forms. And, O Muni, when fierce and malicious Daityas and Rakshasas that are incapable of being slain by even the foremost of the gods, are born on earth, I then take my birth in the families of virtuous men, and assuming human body restore tranquillity by exterminat

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• . Know thou, therefore, that these are not thine.' At this, Vamadeva said, 'O king, terrible vows have been ordained for the Brahmanas. If 1 have lived in their observance, let four fierce and mighty Rakshasas of terrible mien and iron bodies, commanded by me, pursue thee with desire of slaying, and carry thee on their sharp lances, having cut up thy body into four parts.' Hearing this, the king said, 'Let

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• by ascetic austerities succeedeth in knowing a Brahmana to be so, faileth not to attain to prominence in this world.' "Markandeya continued, 'After Vamadeva had said thi?, there arose, O king, (four) Rakshasas of terrible mien, and as they, with lances in their hands, approached the king for slaying him, the latter cried aloud, saying, If, O Brahmana, all the descendants of Ikshvaku's race, if (my brother)

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• le towards him in consequence of these acts of his, while those stars that are auspicious and favourable become more auspicious and more favourable in consequence of such conduct of his. And terrible Rakshasas subsisting on animal food, or gigantic and fierce mien, all become unable to prevail over a Brahmana who practiseth these purifications. The Brahmanas are even like blazing fires. They incur no fault

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• hat bull of the Bharata race, once more asked that sinless Muni endued with great ascetic merit and long life, saying, 'Thou knowest, O virtuous one, the entire host of the gods, the Danavas, and the Rakshasas. Thou art acquainted also with various royal geneologies and many eternal lines of Rishis I O best of Brahmanas, there is nothing in this world that thou dost not know ! Thou knowest also, O Muni, ma

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• over the celestials as also of the three worlds. And, O king, having, obtained a boon from the Grandsireof all creatures, that Asura hath become incapable of being slain by the gods and Daily as and Rakshasas and Gandharvas. Slay thou him, O king, and blessed be thou and let not thy heart turn to any other course. By slaying him thou wilt without doubt, achieve a great thing and thou wilt also obtain eter

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• wer thou wishest thy husband to possess.' The lady replied, 'That manly and famous and powerful being devoted to Brahma, who is able, to conquer all the celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the e vil- minded Daityas and to subdue all the worlds with thee, shall be my husband.' "Markandeya continued, 'On hearing her speech, Indra was grieved and deeply thought within himself, 'There

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• t of the forest and reached the White Mountain begirt with clumps of heath and other plants and trees, and guarded by strange seven-headed serpents with poison in their very looks, and abounding with Rakshasas, male and female Pisachas, terrible spirits, and various kinds of birds and animals. That excellent lady quickly ascend- ing a peak of those mountains, threw that semen into a golden lake. And then a

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• ther gods brought up the rear of Mahadeva, the granter of boons, marching in this way at the head of the celestial army. And the great Yaksha Amogha with his attendants the Jambhaka Yakshas and other Rakshasas decorated with garlands of flowers obtained a place in the right wing of his army ; and many gods of wonderful fight- ing powers in company with the Vasus and the Rudras, also marched with the right

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• rned. The Rakshasa spirit who delivers to different battalions the commands which are implicitly obeyed by Indra and other gods, advanced in front of the army as standard-bearer. And that foremost of Rakshasas, by name Pingala, the friend of Rudra, who is always busy in places where corpses are burnt, and who is agreeable to all people, marched with them merrily, at one time going ahead of the army, and fa

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• illustrious sons of Pandu also, five in number, will fight with these. And, endued with mighty strength and favoured by Fate, they will compass the destruction of these. And, O king, many Daityas and Rakshasas also that have been born in the Kshatriya order, will fight with great prowess in the battle with thy foes, using maces and clubs and lances and various weapons of a superior kind. And, O hero, with

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• Kama also, his soul and faculties possessed by the inmost soul of Naraka, had at that time cruelly determined to slay Arjuna. And those heroes the Samsaptakas also having their sense possessed by the Rakshasas, and influenced by the qualities of emotion and darkness, were desirous of slaying Phalguna. And, O king, others with Bhishma, Drona, and Kripa at their head, having their faculties influenced by the

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• insulting words in respect of those celebrated and terrible warriors, each like unto Indra himself, and who are all devoted to their duties and who never waver in fight with even hosts of Yakshas and Rakshasas ? O Sauvira, good men never speak ill of learned persons devoted to auster- ities and endued with learning, no matter whether they live in the wilderness or in houses. It is only wretches that are me

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• Rama was inveigled into hostilities with Khara, then dwelling in Janasthana, on account of Surpanakha. And for the protection of the ascetics the virtuous scion of Raghu's race slew fourteen thousand Rakshasas on earth, and having slain those mighty Rakshasas, Khara and Dushana, the wise descendant of Raghu once more made that sacred forest free from danger/

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• that lady of blameless character. The virtuous daughter of Janaka, seeing him come, welcomed him with fruits and root and a seat. Disregarding these and assuming his own proper shape, that bull among Rakshasas began to re-assure the princess of Videha in these words, 1 am, O Sita, the king of the Rakshasas, known by the name of Ravana ! My delightful city, known by the name of Lanka is on the other side of

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• hou, O Rakshasa, ravish her when I am alive ? If thou dost not release my daughter-in- law, thou shalt not escape from me with life !' And having said these words Jatayu began to tear the king of the Rakshasas with his talons. And he mangled him in a hundred different parts of his body by striking him with his wings and beaks. And blood began to flow as copiously from Rav ana's body as water from a mountai

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• nd compact bosom copiously drenched by her inauspicious tears shed ceaselessly. And she who regarded her husband as her god, answered that mean wretch, saying, 'By sheer ill-luck it is, O king of the Rakshasas, that I am obliged to hear such words of grievous import spoken by thee ! Blessed be thou, O Rakshasa fond of sensual

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• having completed that birdge, Nala, of body huge as a hill, came away at the command of Rama. "And while Rama was on this side of the ocean, the virtuous Vibhi- shana, the brother of the king of the Rakshasas, accompanied by four of his counsellors, came unto Rama. And the high-souled Rama received him with due welcome. Sugriva, however, feared, thinking he might be a spy. The son of Raghu, meanwhile, per

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• anted movable and immovable encampments manned by large numbers of infantry supported by countless elephants and horses. And Angada, having reached one of the gates of the city, was made known to the Rakshasas. And he entered the town without suspicion or fear. And surrounded by countless Rakshasas, that hero in his beauty looked like the Sun him- self in the midst of masses of clouds. And having approache

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• VANA PAEVA 609 every sign of their master, seized Angada like four hawks seizing a tiger. With those Rakshasas, however, holding him fast by his limbs, Angada leaped upwards and alighted on the palace terrace. And as he leaped up with a great force, those wanderers of the night fell down the earth, and bruise

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• MAHABHAEATA ous Rakshasas also fell down to rise no more. And the monkeys and the brave Rakshasas that commenced to eat up the foe, struggled, seizing one another by the hair, and mangling and tearing one another with their n

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• 612 MAHABHARATA thus slain, the monkeys, abandoning all fear, rushed against the Rakshasa army with great valour. And slaughtered in large numbers by the victorious and powerful monkeys, the Rakshasas became dispirited and fled in fear to Lanka. And the surviving wreck of the Rakshasa army, having reached the city, informed king Ravana of everything that had happened. And hearing from them that Pr

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• VANA PAEVA 613 warfare. And they soon overwhelmed that chief of the Rakshasas with a shower of terrible weapons of various kinds. And attacked by them thus, Kumbhakarna only laughed at them and began to eat them up. And he devoured those foremost of monkeys known by the name o

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• rother of Dushana. The deadly struggle, however, between the soldiers of Rama and Ravana, rushing against one another, instead of coming to an end even after this, raged on as before. And hundreds of Rakshasas were slain by the denizens of the forest, while many of the latter were slain by the former. The loss, however, in killed, of the Rakshasas was far greater than that of the monkeys. SECTION CCLXXXVI

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• at car without his son on it. And hearing that his son had been slain, Ravana suffered his heart to be overpowered with grief. And under the influence of extreme grief and affliction, the king of the Rakshasas suddenly cherished the desire of killing the princess of Mithila. And seizing a sword, the wicked Rakshasa hastily ran towards that lady stay- ing within the Asoka wood longing to beheld her lord. Th

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• I (Draupadi-harana Parva continued) "Markandeya said, 'The Ten-necked (Ravana), excited to fury at the death of his beloved son, ascended his car decked with gold and gems. And surrounded by terrible Rakshasas with various kinds of weapons in their hands, Ravana rushed towards Rama, fighting with numerous monkey-chief. And beholding him rushing in wrath towards the mon- key army, Mainda and Nila and Nala a

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• SECTION CCLXXXIX (Draupadi -liar 'ana Parva continued) "Markandeya said, 'Having slain Ravana, that wretched king of of the Rakshasas and foe of the celestials, Rama with his friends and Sumitra's son rejoiced exceedingly. And after the Ten-necked (Raksliasa) hath been slain, the celestials with the Rishis at their head, worshipped

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• , thereupon, prayed them to grant him firm adherence to virtues and invincibility in respect of all foes. And he also asked for the restoration to life of all those monkeys that had been slain by the Rakshasas, and after Brahma had said So be it, those monkeys, O king, restored to life, rose up from the field of battle, and Sita too, of great good fortune, granted unto Hanuman a boon, saying, 'Let thy life

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• ty mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya ? Great is the feat done by thee, thou foremost of strong persons ! Those whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure in mighty conflict, have been slain by thee ! Therefore, exceedingly wonderful is the deed done by thee ! I do not know what thy business may be, nor do I know thy purpose. Therefore, gr

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• ed in the guise of a Brahmana ? What office will be performed by that best of warriors, Arjuna, who proceeded to that forest and gratified Agni, vanquishing on a single car and slaying huge Nagas and Rakshasas, and who married the sister of Vasuki himself, the king of the Nagas ? Even as the sun is the foremost of all heat-giving bodies, as the Brahmana is the best of all bipeds, as the cobra is the foremo

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• hat Janaka's daughter Sita, the princess of Videha, followed her lord while living in dense woods. And that lady of graceful hips, Rama's beloved wife, afflicted with calamities and persecuted by the Rakshasas, at length regained the company of Rama. Lopamudra also, O timid one, endued with youth and beauty, followed Agastya, renouncing all the objects of enjoyment unattainable by men. And the intelligent

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• e sons of Dhrita- rashtra, It is true, affecting great wisdom, thou art for making speeches but will not Vibhatsu, that slayer of foes, exterminate us all ? If it be gods, or Qandharvas or Aswras, or Rakshasas, will Dhananjaya the son of Kunti, desist to fight from panic ? Inflamed with wrath upon whomso- ever he will fall, even him he will overthrow like a tree under the weight of Gadura 1 Supeior to thee

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• with (a central) one made entirely of jewels and gems, was conspicuous in the clear sky- And there appeared on the scene three and thirty gods with Vasava (at their head), and (many) QandHar- vas and Rakshasas and Nagas and Pirn's, together with the great Rishis. And seated on the car of the lord of the celestials, appeared the efful- gent persons of king, Vasumanas and Valakshas and Supratarddana, and Ash

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• e terror into the hearts of the spectators. And dreadful to behold, and fearful in the extreme, and resounding with the yells of "ferocious beasts, keen- edged weapons constituted its crocodiles. And Rakshasas and other cannibals haunted it from one end to the other. And strings of pearls constituted its ripples, and various excellent ornaments, its bubbles. And having swarms of arrows for its fierce eddie

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• rd of by any one.' ' "Arjuna said, 'Even this one, O king, who is called Vallava and is thy cook, is that Bhima of mighty arms and terrible prowess and furious impetus. It was he who slew the furious Rakshasas on the moun- tains of Qandhamadana, and procured for Krishna celestial flowers of great fragrance. Even he is that Oandharva who slew the Kichaka of wicked soul and it was he who killed tigers and be

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• t thy disposal. Indra had horses for carrying him, and elephants, and cars. I want thee to have, O king of the gods, a novel vehcile, such as never belonged to Vishnu, or Rudra, or the Asuras, or the Rakshasas, O lord. Let a number of highly dignified RisHis, united together, bear thee in a palanquin. This is what commends itself to me. Thou shouldst not liken thyself to the Asuras or the gods- Thou absorb

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• and be glorified by the great saints * "Salya continued, 'Then, O ruler of men, the gods, and the bands of great saints were exceedingly pleased. And so also were the Pitris, the YaksHas, the Snakes, Rakshasas, the Qandharvas, and all the bands of celestial nymphs. And the tanks, the rivers, the mountains, and the seas also were highly pleased. And all came up and said, How for- tunate, O slayer of foes, t

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• s, agreed to undertake that exceedingly difficult task. In the city of Nirmo- c&anathat hero slew six thousand Asuras^nd cutting into pieces innumer- able keen-edged shafts, he slew Mura and hosts of Rakshasas, and then entered that city. It was there, that an encounter took place between the mighty Naraka and Vishnu of immeasurable strength. Slain by Krishna. Naraka lay lifeless there, like a Karnikara tr

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• ike a snake quitting its own worn off slough; and on the top of my flagstaff are heard terrific voices ''When shall thy car be yoked, Kiritin" ? Innumerable jackals set up hideous howls at night, and Rakshasas frequently alight from the sky; deer and j^ck^ls and peacocks, crows and vultures and cranes, and wolves and birds of golden plumage, follow in the rear of my car when my white steeds are yoked unto

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• eat gain that my sons were not even then slain by that slayer of enemies who is endued with such energy. How can a human being withstand the impetuosity of that warrior in battle who slew Yakshas and Rakshasas of terrible might before ? O Sanjaya, even in his childhood he was never completely under my control. Injured by my wicked sons, how can that son of Pandu come under my control now ? Cruel and extrem

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• ble to protect by their might my adversaries, never would the sons of Pritha have fallen into such distress for three and ten years- I tell thee truly that neither gods, nor Gandharvas nor Asuras nor Rakshasas are capable of saving him who hath incurred my displeasure; I have never before been baffled as regards the reward to punishment that I intended to bestow or inflict on friend or foe. If ever, O repr

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• one of infinite achievements, that cause of the Prime seed, that Unborn one, that Eternity's self, that highestjof the high, that Creator of the three worlds, that Author of gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons and rulers of men, that younger brother of In Jra.' ' SECTION j LXXII (Bhagavat Yana Parva) Janamejaya said, "When good Sanjaya (leaving the Pandava camp) went b

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• e always return into the hand that hurleth them. Obtained by the gods as the booty of war, they require consider- able mental energy to be used again t foes. Here dwelt in days of yore many tribes of Rakshasas and Daityas, possessed of many kinds of celestial weapons, but they were all vanquished by the gods. Behold.fi

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• uished by Sakra or any other celestial, that is, by either Yama, or Varuna, or the Lord of treasures (Kuvera). Here dwell, O Ma tali, those Asuras called Kalakhan/as who sprang from Vishnu, and those Rakshasas also called Yutudhanas who sprang from the feet of Brahman. All of them are endued with frightful teeth, terrible impetus, the speed and prowess of the wind, and great energy depending on powers of i

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• rsons, whither all must repair. And as creatures are all overwhelmed by darkness, they cannot, therefore, come hither in bliss. Here, O bull among regenerate persons, are many thousands of malevolent Rakshasas in order to be seen by the sinful. Here, O Brahmana, in the bowers on the breast of Mandara and in the abodes of regenerate Rishis, the Gandharvas chant psalms, stealing away both the heart and the i

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• s in this region that Kama, the wrath (of Siva), Himavat, and Uma, all together shone brilliantly. It was here, on the breast of Kailasa, O Galava, that Kuvera was installed on the sovereignty of the Rakshasas, the Yakshas, and the Gandharvas. It is in this region that (Kuvera' s gardends called) Chaitraratha lie, and it is here that the asylum of (the Munis called the) Vaikhanasas is situate. It is here,

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• e Danavas will be vanquished, and the Adityas. the Vasus, the Rudras and other dwellers of heaven will be victorious. Indeed, the gods, and Asuras, and : human beings, and Gandharvas, and Snakes, and Rakshasas, will in rage slaughter one another in this battle. Thinking so, the Lord of all creatures, Parameshthin, commanded Dharma, saying 'Binding last, I the Daityas and the Dauavas, make them over to; Var

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• he regents of the world, and from his mouth issued Agni, the Adityas, the Saddhyas, the Vasus, the Astuins, the Marutas with Indra, and the Viswadevas. And myriads of Yakskas, and the Qandkarvas, and RaksHasas also, of the same measure and form, issued thence. And from his two arms issued Sankarshana and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama stood on his left, armed with the plou

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• nt with innumerable celestial weapons- That son of Pandu, however, will never fight with me openly. With the power of my weapons I can, in a trice, destroy this universe consist- ing of gods, Asuras, Rakshasas, and human beings. The sons of Pandu, however, O king, are incapable of being exterminated by me. I shall, therefore, slay every day ten thousand warriors. If, indeed, they do not slay me in battle f

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• his car, he falleth upon them. Always displaying his prowess against the enemy, that best of men will, for thy sake, in fierce press of battle, achieve all that a good Kshatriya should. That chief of Rakshasas, Alambhusha, of cruel deeds, is a Maharatha. Remembering his old hostilities (with the Pandavas), he will commit great execution among the foe. He is the best of Rathas amongst all the Rakshasa- warr

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• ng Narayana for his ally, there is not among both the armies any brave car-warrior that can be regarded as his equal. Let men alone, it hath not been heard by us that even among gods, Aauras, Uragas, Rakshasas, and Yakshas, there ever was born before, or there ever will be born hereafter, any car-warrior like unto him ! O great king, intelligent Partha owneth that car which is furnished with the banner bea

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• 344 MAHABHABATA Rakshasas (Ghatotkacha), O king, born of Bhima and Hidimva, and endued with ample powers of illusion, is in my judgment, a leader of the leaders of car-divisions. Fond of battle, and endued with powers of illu

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• points of the horizon became filled with smoke. Creatures, therefore, that range the welkin were unable to stay in their element. When, at all this, the whole world with the gods, the Asuras and the Rakshasas began to utter exclamations of woe This is the time thought I and became desirous, O Bharata, of speedily shooting the Praswapa weapon at the command of those utterers of Brahma ( that had appeared t

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• ing, is endued with celestial fruits and flowers, and it is covered all over with mansions made of furnished gold. There, on that mountain, O king, the celestials, the Oandharvas, the Asuras, and the Rakshasas, accompanied by the tribes of Apsaras, always sport. There Brahman, and Rudra and also Sakra the chief of the celestials, assembled together, performed diverse kinds of sacrifices with plentiful gift

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• i- dents are without sickness, without sorrow, and always cheerful. The men born there are of the effulgence of melted gold. On the summits of Gandhamadana, Kuvera the lord of the Guhyakas, with many Rakshasas and accompained by tribes of Apsaras, passeth his time in joy. Besides Gandhamadana there are many smaller mountains and hills. The measure of human life there is eleven thousand years. There, O king

27

• when creation begins). As regards the Saraswati, in some parts (of her course) she be- conieth visible and in some parts not so. This celestial seven-fold Ganga is widely known over the three worlds. Rakshasas reside on Himavat, Quhyakas on Hemakuta, and serpents and Nagas on Nishadha, and ascetics on Gokarna. The Sweta mountains are said to be the abode of the celestial and the Aauras. The Gandharvas alwa

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• re is full of faith ; and whatever is one's faith, one is even that. They that are of the quality of Goodness worship the gods ; they that are of the quality of Passion (worship) the Takshas arid the Rakshasas ; other people that are of the quality of Darkness worship departed spirits and hosts of Bhutas. Those people who practise severe ascetic austerities not ordained by the scriptures, are given up to h

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• 166 MAHABHABATA pebbles. And its banks were infested by large number of jackals and wolves and cranes and vultures and crowds of Rakshasas, and packs of hyenas. And they that were alive beheld that terrible river of current consisting of fat, marrow, and blood, caused by the arrowy showers of Arjuna that embodiment of (man's) cruelty to

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• a- cha urged his own elephant to battle, desirous, O chastiser of foes, of slaying Bhagadatta with his elephant. And those other elephants, excited with fury and each endued with four tusks, urged by Rakshasas of great strength, fell from all sides upon Bhagadatta's elephant and afflicted him with their tusks. And the elephant of Bhagadatta, thus afflicted by those elephants, ( already ) struck with arrows

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• ded with great speed to where the ruler of the Prag-Jyotishas was. And beholding the enemy advancing, the Panchalas with the Pandavas, headed by Yudhishthira, pursued them behind. Then that prince of Rakshasas, endued with great prowess, beholding that division ( of the enemy ) advance, uttered a fierce roar, deep as that of thunder. Hearing that roar of his and beholding those battling elephants, Santanu'

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• by me, for the good of the Universe, to take his birth among mankind in the family of Vasudeva. I said unto him, For the slaughter of the Asuras take thy birth in the world of men ! Those Daityas and Rakshasas, of fierce form and great strength, that were slain in battle, have been born among men. Indeed, the illus- trious and mighty Lord, taking birth in the human womb, will live on the Earth, accompanied

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• ika in battle. And possessed of great prowess, (Abhimanyu) the son of Arjuna, fought in battle, O king, against thy sons Chitrasena and Vikarna, and Durmarshana. And Hidimva's son, that prince of the Rakshasas, rushed against that mighty bowman, the ruler of the Pragyo- tishas, like one infuriate elephant against another. And the Rakahaaa Alamvusha, O king, excited with wrath, rushed in battle against the

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• he car of (Satyaki) that high-souled scion of Madhu's race. Then Satyaki, excited with rage, pierced in that battle, with his terrible shafts the cruel Rakshasa Alamvusha on all sides. That prince of Rakshasas then, O Bharata, cut off in that combat Satyaki's bow with a crescent- shaped arrow and pierced Satyaki also with many shafts. And creating by his Rakshasa powers and illusion, he covered Satyaki wit

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• resembling the thunder-bolt in force. Then the ruler of the Pragyotishas, laughing the while, O Bharata, despatched in that combat the four steeds of the Rakshasa to Death's domain. The prince of the Rakshasas t however, of great valour, staying on that car whose steeds had been slain, hurled with great force a dart at the elephant of the ruler of the Pragyotishas. King Bhagadatta then cut off that swift d

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• llows were of blood, and which was infested by innumerable jackals. And the field of battle became dreadful, abounding as it did with spirits and with those jackals howling hideously, forboding evil. Rakshasas and Pisachas and other cannibals were seen all round, in hundreds and thousands. Then Arjuna, having vanquished those kings headed by Susarman along with all their followers, in the midst of their di

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• him. Beholding him advance, the mighty Rvkshasa speedily set himself about for displaying his powers of illusion. The Rakshasa then created a number of illusive chargers which were riden by terrible Rakshasas armed with spears and axes. Those two thousand accomplished smiters advancing with rage were, however, soon sent to the regions of Yama, (falling in the encounter with Iravat's forces). And when the

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• n that battle by Nagas, that Naga, O king, assumed a huge form mighty as Anantct himself. With diverse kinds of Nagas then he covered the Rakshasa. While being covered by those Nagas, that bull among Rakshasas reflected for a moment, and assuming the form of Garuda, he devoured those snakes. When that Naga of his mother's line was devoured through illusion, Iravat became confounded. And while in that state

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• orgave their adversaries of the other. O sire, the mighty bowmen of both thy army and that of the Pandavas, inflamed with wrath, fought furiously with one another, as if they were possessed of by the Rakshasas and demons. 8 Indeed, he did not see any one in the battle which was so destructive of lives and which was considered as a battle of the demons, to take of life." SECTION XCII Dhritarashtra said, 'Te

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• utmost vehemences that made the hair to stand on end, between the formidable Rakshasa and the troops of Duryodhana. And beholding also that elephant division risen (on the horizon) like a cloud, the Rakshasas, inflamed with rage, rushed towards it, weapons in hand, and uttering diverse roars like clouds charged with lightning. With arrows and darts and swords and long shafts, as also with spears and malle

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• a snake, thy son, O bull of Bharata's race, was placed in a position of great danger. He then shot five and twenty sharp arrows of keen points. These, O king, fell with great force on that bull among RaksHasas, like angry snakes of virulent poison on the breast of Gandhamadana. Pierced with those shafts, blood trickled down the Rakshasa's body and he looked like an elephant with rent temples. 8 Thereupon t

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• ar at the end of the Yuga. Hearing those fierce roars of the terrible Rakshasa, Bhishma the son of Santanu, approaching the preceptor, said these words, 'These fierce roars that are heard, uttered by Rakshasas, without doubt indicate that Hidimva's son is battling with king Duryodhana. That Rakshasa is incapable of being vanquished in battle by any creature. Therefore, blessed be ye, go thither and protect

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• its fullest stretch, he pierced king Vrihadvala. Deeply pierced and exceedingly pained, the latter sat down on the terrace of his car. Filled with great wrath and seated on his car, the prince of the Rakshasas then shot many bright arrows of keen points that resem- bled snakes of virulent poison. These, O king, succeeded in piercing Salya accomplished in battle." SECTION XCIV Sanjaya said, "Having in that

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• ountries, at the head of his own forces. And these surrounded the son of Hidimva with a large division of cars (for aiding him). 2 And they advanced to the rescue of Ghatpt- kacha, that prince of the Rakshasas, with the six thousand elephants, always infuriate and accomplished in smiting. And with their loud leonine roars, and the clatter of their car-wheels, and with the tread of their horse's hoofs, they

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• BHISHMA PAKVA 258 impetuously towards Drona's son, that ornament of battle. Similarly many other Rakshasas, incapable of being easily defeated in battle, rushed at Aswatthaman. Beholding then that Rakshasa of terrible mien coming towards him, the valiant son of Bharadwaja impetuously rushed towards him, F

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• cha It is this that consumeth my limbs like fire consuming dry tree. O blessed one, O chastiser of foes, I therefore, desire, through thy grace, O grandsire, to slay Ghatotkacha myself, that worst of Rakshasas, relying upon thy invincible self. It behoveth thee to see that wish of mine may be fulfilled*. Hearing these words of the king, that foremost one among the Bharatas, viz., Bhishma, the son of Santan

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• d filled with anxiety, O king, these began to urinate and eject the contents of their stomachs. And the loud shouts of battle, O bull of Bharata's race, were rendered inaudible by the louder cries of Rakshasas and cannibals. And jackals and vultures and crows and dogs, uttering diverse kinds of cries, began, O sire, to fall and swoop down on the field. And blazing meteors, striking against the Sun's disc,

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• thou of mighty arms, like a second Phalguni, routeth from rage (my) army like Vritra routing the celestial host. I do not see any other efficacious medicine for him in battle than thyself, O best of Rakshasas, that art well-skilled in every science. Therefore, go speedjly and slay the heroic son of Subhadra in battle. As regards ourselves, headed by Bhishma and Drona, we will slay Partha himself.' Thus ad

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• BHISHMA PABVA 271 in that great battle, pierced that foremost of Rakshasas with many whetted shafts of golden wings. Pierced with those terrible shafts resembling angry snakes, Alamvusha, O king, became inflamed with rage like the king of the serpents himself. Deeply pierce

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• hyasringa, who was an implacable foe of the former's sire. Soon then those two foremost of car-warriors, man and Rakshasa, on their cars, encountered each other, like a god and a Danava. That best of Rakshasas were endued with powers of illusion, while Phalguni's son was acquainted with celestial weapons. Then Abhimanyu, O king, pierced Rishyasringa's son in that battle with three sharp shafts and once mor

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• host, O Bharata. As each day came, Bhishma the son of Santanu, formed arrays in battle, sometimes after the manner of the Asuras, sometimes after that of the Pitachas, and sometimes after that of the Rakshasas. Then commenced the battle between thy troops, O Bharata, and theirs, both parties smiting one another and increasing the popu- lation of Yama's kingdom. And the Parthas with Arjuna at their head, pl

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• d vultures, and wolves, and jackals, and many other frightful beasts and birds, set up loud howls, at the sight of the food that lay before them. Diverse kinds of winds blew along all directions. And Rakshasas and evil spirits were seen there, uttering loud roars. And strings, embroidered with gold, and costly banners were seen to wave, moved by the wind. And thousands of umbrellas and great cars with stan

38

• warrior, Yajnasena's son Sikhandin, with a thick shower of arrows. Sikhandin, then, monarch, excited with wrath, pierced Somadatta's son with ninety shafts, and caused him, Bharata, to tremble. Those Rakshasas of fierce deeds, viz., Hidimba's son and Alamvusha, each desirous of van- quishing the other, battled most wonderfully. Both capable of creating a hundred illusions, both swelling with pride, battled

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• ing at Drona. The Rakshasa Alam- busha, however, excited with rage, encountered him with diverse weapons and diverse accoutrements of war. And the battle that took place between those two foremost of Rakshasas resembled that which took place in days of old between Samvara and the chief of the celestials Thus, blessed be thou, took place hundreds of single combats between car-warriors and elephants, and ste

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• said, 'It behoveth thee not to take me to be such. I always endeavour to achieve what is agreeable to thee. The three worlds with the gods, the Asuras, the Gandharvas. the Yakshas, the Nagas, and the Rakshasas, cannot defeat the force that is protected by the diadem-decked (Arjuna). There where Govinda, the Creator of the universe is, and there where Arjuna is the commander, whose might can avail, save thr

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• tiles, there was none. And none was of unrighteous tendencies, none was covetous, and none was ignorant. The subjects, of all the (four) orders, were engaged in righteous and desirable acts. When the Rakshasas, about this time obstructed the offerings to the Pitris and the worship of the gods in Janasthana, lord Rama, slaying them, caused those offerings and that worship to be once more given to the Pitris

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• sworn for my death ! It is for this that the Pandavas are shouting in joy at a time when they should weep ! Let alone the rulers of men, the very gods and Gandharvas, the Asuraa, the Uragaa, and the Rakshasas, cannot ven- ture to baffle a vow of Arjuna. Therefore, ye bulls among men, blessed be ye, give me permission ( to leave the Kuru camp). I want to make myself scarce. The Pandavas will no longer be a

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• o be the slayer of his son, will tomorrow encounter me in battle ! He hath, in the midst of his army, vowed to slay me ! That vow of Savyasachin the very gods and Gandharvas and Asuras and Uragas and Rakshasas cannot venture to frustrate . Protect me, there- fore, ye all in battle ! Let not Dhananjaya, placing his foot on your head, succeed in hitting the mark ! Let proper arrangements be made in respect o

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• army of kings overthrown and crushed with my discus, by myself in wrath for the sake of the son of Pandu. Tomorrow the (three) worlds with the gods, the Gandharvas, the Pisachas, the Snakes, and the Rakshasas, will know me as a (true) friend of Savyasachin. He that hateth him, hateth me. He that followeth him, followeth me. Thou hast intelligence. Know that Arjuna is half of myself. When morning comes aft

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• g, I will tie on thy body in such a way that no weapon used by man will be able to strike thee in battle. If even the three worlds with the Asuras and the celestials, the Yakshas, the Uragas, and the Rakshasas, together with all human beings, fight with thee today, thou needst still entertain no fear. Neither Krishna, nor the son of Kunti, nor any other wielder of weapons in battle, will be able to pierce

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• shed against the brave Rakshasa Ghatotkacha of cruel deeds, who was wrathfully advancing to battle. The mighty car-warrior Kuntibhoja, accompanied by a large force, resisted Alamvusha, that prince of Rakshasas, of fierce mien. Thus, O Bharata, hundreds of separate encounters between the warriors of thy army and theirs, took place. "As regards the ruler of the Sindhus, he remained in the rear of the whole a

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• her) Lakshmana. Beholding that Rakshasa and that human warrior engaged in fight, all creatures experienced both joy and wonder. Then Bhima, O king, laughing the while, pierced that wrathful prince of Rakshasas, viz., Rishyasringa's son ( Alamvusha), with nine keen shafts. Then that Bakshasa, thus pierced in battle, uttered a loud and awful sound, and rushed, with all his followers, against Bhima. Piercing

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• s of car-warriors constituted its swans, and the flesh and marrow of animals, its mire. And it teemed with the ( cut off ) arms of human beings that constituted its snakes. And it was haunted by many Rakshasas and other cannibals. And it wafted away, O king, countless Chedis and Panchalas and Srinjayas. Beholding him, O monarch, careering so fearlessly in that battle and seeing his prowess, the Pandavas be

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• ible. Both of them invoked into existence illusions like Sakra and Samvara ( in days of old ). Alamvusha, excited with rage, attacked Ghatotkacha. Indeed, that encounter between those two foremost of Rakshasas resembled that of old between Rama and Ravana, O lord ! Then Ghatotkacha having pierced Alamvusha in the centre of the chest with twenty long shafts, repeatedly roared like a lion. Smilingly, O king,

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• the slaughter of that wanderer of the night, the Parthas became very cheer- ful. And they uttered leonine roars and waved their garments. Thy brave warriors, however, beholding that mighty prince of Rakshasas, viz., Alamvusha, slain and lying like a crushed mountain, uttered cries, O monarch, of Oh and Alas. And people, possessed with curiosity, went to view that Rakshasa lying helplessly on the earth lik

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• a, that are regarded as foremost of car-warriors, do not together come up to a sixteenth part of Arjuna. The whole earth rising against him, with the gods, the Asuras, and men, with all the tribes of Rakshasas, O king, with the Kinnaras, the great snakes, and in fact, all the mobile and the immobile creatures assembled together, is no match for Arjuna in battle. Knowing this, O king, let thy fear on Dhanan

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• s. They never show disrespect to their kinsmen. They are always obedient to the commands of those that are reverend in years. The very gods and Asuras and Gandharvas, the Yakslias, the Uragas and the Rakshasas cannot vanquish the Vrishni heroes, what need be said of men, therefore, in battle ? They never covet also the possessions of those that ever render them aid on any occasion of distress. Devoted to t

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• he had commanded him, saying, 'Let my car be kept equipped tomorrow.' Even this had been the command of that mighty one. Neither the gods, nor the Gandkarva*, nor the Yakshas, nor the Uragas, nor the Rakshasas, nor human beings, are capable of conquering the two Krishnas. The gods with the Grand- sire at their head, as also the Siddhas, know the incomparable prowess of those two. Listen, however, now to th

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• with red flags and decked with the entrails of various animals. And that huge vehicle was furnished with eight wheels. Riding on it, Ghatotkacha was surrounded by a full Akshauhini of fierce- looking Rakshasas armed with lances and heavy clubs and rocks and trees. Seeing him advance with uplifted bow, resembling the mace-armed Destroyer himself in the hour of universal dissolution, the hostile kings were s

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• ra or Upendra in prowess, became filled with rage. With one shaft he cut off the standard of Anjana- parvan. With two others, his two drivers, and with three others, his Trivenuka. And he cut off the Rakshasas bow with one arrow, and his four steeds with four other arrows. Made earless, Anjana- parvan took up a scimitar. With another keen shaft, Aswatthaman cut off in two fragments that scimitar, decked wi

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• g then all the points of the compass with his shafts, slew a hundred thousand car-warriors. He then beheld Ghatotkacha fearlessly coming towards him with bent bow and accompanied by a large number of Rakshasas that resembled lions or infuriated elephants of great strength, some riding on elephants, some on cars, and some on steeds. The son of Htdimva was accompanied by those fierce followers of his, with f

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• t's daughter, O Bharata, sped many sky-ranging and foe-slaying arrows, winged with gold, towards the sky-ranging Rakshasa. Afflicted with those shafts of Aswatthaman, that vast force of broad-chested Rakshasas looked like a herd of infuriated elephants afflicted by lions. Consuming with his arrows those Rakshasas with their steeds, drivers, and elephants, he blazed forth like the adorable Agni while consum

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• DRONA PABVA 355 chested Rakshasas looked like a herd of infuriated elephants afflicted by lions. Then those mighty Rakshasas, thus afflicted by Drona's son, became filled with fury and rushed against the former. The prowess that the

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• sness and fear. And bloody waves were seen on its surface. Rendered frightful by means of the foot-soldiers with which it teemed, Yama's abode, was the ocean towards which it flowed. Having slain the Rakshasas, Drona's son then began to afflict the son of Hidimva with arrows. Filled once more with rage, the puissant son of Drona having pierced those mighty car- warriors, viz., the Parthas including Vrikoda

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• t. The heroic son of Drona having vanquished his foes, uttered a loud roar. And he was wor- shipped by all men and all thy sons, O sire.' 2 The earth, strewn all around with the fallen bodies of dead Rakshasas, pierced and mangled with hundreds of arrows, became fierce looking and impassable, as if strewn with mountain summits. The Siddlias and Gandharvas and Pisachas, and Nagas, and birds, and Pitris and

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• other virtues are to be seen in the sons of Pandu It is true also that the Parthas are incapable of being vanquished by the very gods with Vasava at their head, and the Daityas, the Yakshas, and the Rakshasas. For all that I will vanquish the Parthas with the help of the dart given me by Vasava. Thou knowest, O Brahmana, that the dart given by Sakra is incapable of being baffled. With that I will slay Sav

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• of virulent poison, Drona's son, however, in that battle, quickly dispelled that arrowy shower before it could reach him. He then pierced that chastiser of foes, viz., Ghatotkacha, that prince of the Rakshasas, with hundreds of keen and. swift-coursing arrows, all capable of pentrating into the very vitals. Thus pierced with those shafts by Aswatthaman, that Rakshasa, on the field of battle, looked beautif

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• and equipped with golden wings, piercing through the chest of the Rakshasa, entered the earth, O king. Deeply pierced, O monarch, by Drona's son who was proud of his prowess in battle, that prince of Rakshasas, endued with great strength, sat down on the terrace of his car. Behold- ing Hidimva's son deprived of his senses, his charioteer, inspired with fear, speedily removed him from the field, bearing him

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• eds of arrows of Salya, that ornament of battle. Beholding the troops flying away, Vasudeva and Dhananjaya quickly advanced to that spot, O monarch, where Salya was stationed. Then that prince of the Rakshasas, viz. t Alamvusha, O king, riding upon a foremost car, harnessed with eight steeds, having terrible-looking Pisaclias of equine faces yoked unto it, furnished with blood-red banners, decked with flor

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• scorcher of foes, be thou the means by which the Pandavas who are routed by Kama with his shafts this night, and who are now sinking in the Dhartarashtra ocean, may safely reach the shore. At night, Rakshasas, again, become endued with unlimited prowess, great might, and great courage. They become (at such an hour) warriors of great valour and incapable of defeat. Slay Kama in battle, at this dead of nigh

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• - fully, striking each other with spiked clubs and maces and lances and mallets and axes and short clubs and mountain-cliffs. Riding on horseback or on elephants, on foot or on car, those foremost of Rakshasas, both endued with large powers of illusion, fought with each other in battle. Then Ghatotkacha, O king, desiring to slay Alam- vusha, roared aloft in rage and then alighted with great quickness like

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• ng vigorously, both with limbs pierced with keen-pointed shafts, and each mangling the other, failed, however to make each other tremble. For a long time, that nocturnal combat bet- ween Kama and the Rakshasas in which both seemed to sport, making life itself the stake, continued equally. Aiming keen shafts and shooting them to the utmost measure of his might, the twang of Ghatotkacha's bow inspired both f

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• he leonine roars uttered by Ghatotkacha, the elephants passed urine and all the combatants trembled with fear. Then there fell on all sides a thick- rain of rocks and stones poured incessantly by the Rakshasas, who had, in consequence of midnight, became inspired with greater strength. 1 Iron wheels and Bhusundis, and darts, and lances and spears and Sataghnis and axes also began to fall incessantly. Behol

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• hants, some on cars, and some on horseback, all armed with diverse weapons and clad in diverse kinds of mail and diverse kinds of ornaments ; in fact, beholding Ghatotkacha surrounded by those fierce Rakshasas like Vasava by the Maruts, the mighty bowman Kama began to battle with him fiercely. Then Ghatotkacha piercing Kama with five shafts, uttered a terrible roar frightening all the kings. Once more shoo

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• . As regards Ghatotkacha himself, struck with the keen arrows that were sped from Kama's bow, that huge Rakshasa, looking like (Himavat) the prince of mountains, disappeared then and there. Then many Rakshasas and Pisachas and Yaludhanas, and large numbers of wolves and leopards, of frightful faces rushed towards Kama for devouring him. These approached the Suta's son, uttering fierce howls for frightening

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• 412 MAHABHARATA (on the field). Accompanied by a large force, he approached Duryo- dhana. Indeed, surrounded by many thousands of frightful Rakshasas of diverse forms and endued with great heroism, he appeared (on the field) recollecting his old quarrel (with the Pandavas). His kinsmen, that valiant Vaka, who ate- Brahmanas, as also Kirmira of gre

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• riding on his car of solar effulgence and scattering clouds of shafts. Seeing Bhima advance, Alayudha, O lord, abandoning Ghatotkacha, proceeded against Bhima himself Then Bhima, that exterminator of Rakshasas, impetuously rushed towards him, O lord, and covered that prince of the Rakshasas with shafts. Similarly, Alayudha, that chastiser of foes, repeatedly 1 i.e., they thought they obtained a new lease o

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• 414 MAHABHARATA covered the son of Kunti with straight shafts whetted on stone. All the other Rakshasas also, of terrible forms and armed with diverse weapons solicitous for the victory of thy sons, rushed against Bhimasena. The mighty Bhimasena, thus assailed by them, pierced each of them with five wh

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• DEONA PAKVA 415 feat of that prince of Rakshasas, Bhimasena filled with joy, seized another fierce mace. The battle then that took place between that human warrior and that Rakshasa, became dreadful. With the clash of their descending maces, the ea

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• , O monarch, between Vali and Sugriva, those two princes among the monkeys. They struck each other with shafts and diverse other kinds of fierce weapons, as also with sharp scimitars. Then the mighty Rakshasas, rushing against each other, seized each other by the hair. And, O king, those two gigantic warriors, with many wounds on their bodies and blood and sweat trickling down, looked like two mighty masse

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• DEONA PARVA began to cry. And, O king, the (Kaurava) warriors beholding the yelling Rakshasas, became exceedingly distressed. Those terrible Rakshasas with fiery tongues and blazing mouths and sharp teeth, and with forms huge as hills, stationed in the welkin, with darts in grasp looked like

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• or thy good, with the aid of diverse contrivances I have slain, one after another, Jarasandha and the illustrious ruler of the Chedis and the mighty-armed Nishada of the name of Ekalavya. Other great Rakshasas having Hidimva and Kirmira and Vaka for their fore- most, as also Alayudha, that grinder of hostile troops, and Ghatotkacha, that crusher of foes and warrior of fierce deeds, have all been slain.' "

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• son, with fingers cased in leathern gloves, looked resplendent like a second Rama. Undeprived of thumb, Ekala vy a, O Partha, was incapable of being vanquished in battle by the gods, the Danavas, the Rakshasas, and the Uragas (together). Of firm grasp, accomplished in weapons, and capable of shooting incessantly day and~night, he was incapable of being looked at by mere men. For thy good, he was slain by m

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• ts he achieved, lord, show that he was skilled in all modes of warfare. Indeed, that high-souled one accomplished many difficult feats for my benefit. My affection for Ghatotkacha, that prince of the Rakshasas is twice that, Janardana, which I naturally bear towards Sahadeva. That mighty-armed one was devoted to rne. I was dear to him, and he was dear to me. It is for this that, scorched by grief, thou of

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• that Arjuna, the son of Kunti, was worn out in battle. mighty-armed Kaurava ! Listen to what I truly say regarding his prowess. If Savyasachin's wrath is excited, neither Gandharva$, nor Yakshas nor Rakshasas can venture to bear him. At Khandavas, he encountered the divine chief of the celestials himself. The illustrious Arjuna, with his shafts baffled the pouring Indra Yakshas, and Nagas, and Daityas, an

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• 434 MAHABHAEATA with energy ? Neither the Lord of treasures, nor Indra, nor Yama, nor the Asuras, the Uragas, and the Rakshasas can slay Arjuna armed with wea- pons. Only they that are .fools say such words as those thou .hast said, Bharata ! Who is there that would return home in safety, having encoun- tered Arjuna in battle

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• DBONA PABVA 461 nor the Asuras, the Uragas t and the Rakshasas, nor all the foremost of men, shall today bo able to vanquish me on my car in battle. There ie none in the world equal to me or Arjuna in knowledge of weapons. Entering into the midst of the troops,

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• mace of mine, decked with gold. Like the tempest, I can break down gigantic trees looking like hills. I can, with my arrows, rout the united celestials with Indra at their head, together with all the Rakshasas, O Partha, and the Asuras, the Uragas and human beings. Knowing me, thy brother, to be such, O bull among men, it behoveth thee not, O thou of immeasurable prowess, to entertain any fear about Drona'

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• rrows encompassed Partha on all sides. Meteors flashed down from the firmament. A thick gloom suddenly shrouded the (Pandava) host. All the points of the compass also were enveloped by that darkness. Rakshasas and Pisachat, crowding together, uttered fierce cries. Inauspicious winds began to blow. The Sun himself no longer gave any heat. Ravens fiercely croaked on all sides. Clouds roared in the welkin, sh

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• ry. thing, (viz., the Prajapatis) who are the regents of the world, and who having entered the earth, thy first work, had, O lord, protected it before, have all sprung from thee. Gods, Asuras, Nagas, Rakshasas, Pisachas, human beings, birds, Gandharvas, Yakshas and other creatures, with the entire universe, we know, have all sprung from thee. Everything that is done for propitiating Indra, and Yama, and Va

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• 'O Narayana, through my grace, amongst men, gods, and Gandharvas, thou shalt be of immeasurable might and soul. Neither gods, nor A suras, nor great Uragas, nor Pisachas, nor Gandharvas, nor men, nor Rakshasas, nor birds, nor Nagas, nor any creatures in the Universe, shall ever be able to bear thy prowess. No one amongst even the celestials shall be able to vanquish thee in battle. Through my grace, none s

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• I will now tell thee, according to my know- ledge and as I have heard of them, all the divine deeds of Mahadeva of Supreme wisdom. If Mahadeva becomes angry, neither gods, nor Asuras, Gandharvas, nor Rakshasas, even if they hide themselves in deep oceans, can have peace. In the days of yore, Daksha, for perform- ing a sacrifice, had collected the necessary articles. Mahadeva destroyed that sacrifice in wra

16

• ath been slain in battle by Bhimasena with his mace. So also that great bowman, viz., the mighty king Jalasandha, after causing an immense carnage, hath been slain by Satyakiin battle. That prince of Rakshasas, viz., Alayudha. unto whose vehicle were yoked asses (of monstrous shape) hath been despatched to Yama's abode by Ghatotkacha exerting himself with great prowess. Radha's son of the Suta caste, and t

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• that looked like the sacrificial butter distributed into ten portions intended for the ten deities. Having cut off numerous steeds and men and elephants into pieces and offered them as food unto the Rakshasas, king Pandya was thus quieted by Drona's son with his shafts like a blazing fire in a crematorium, extin- guished with water after it has received a libation in the shape of a lifeless body 1 . Then

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• kings uttered benediction upon the Pandavas. The withdrawal having been made, those sinless men, vi?., the Panda- vas, became very glad, and proceeding to their tents rested there for the night. Then Rakshasas and Pisachas, and carnivorous beasts, in large numbers, came to that awful field of battle resembling the sporting ground of Rudra himself." 10

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• hat is presided over by Yama of righteous deeds. The West is protected by the mighty Varuna who overlooks the other gods there. The north is protected by the div ine Soma along with the Brahmanas. So Rakshasas and Pisachas protect the Himavat, the best of mountains. The Guhyakas, O great king, protect the mountains of Gandhamadana. Without dou bt, Vishnu, otherwise called Janardana, protects all creatures.

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• rata's race, on the subject of Kama and Arjuna. All the inhabitants of the world, O sire, were heard to differ amongst themselves. The gods, the Danavas, the Gcmdharvas, the Pisachas, the Snakes, the Rakshasas, adopted opposite sides in that encounter between Kama and Arjuna. The welkin, O monarch, with all the stars, became anxious on Kama's account, while the wide earth became so on Partha's account, lik

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• d with gold, pierced through- the armour of that foremost of beings and passing out of his body fell upon the 1 Eudra muhurta, certain hours are especially regarded as fierce, because appropriated by Rakshasas and evil genii for their rounds over the world. T.

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• ue of the moon or the sun. Upon the fall of Kama, the subsidiary points also of the compass became ablaze. The sky became enveloped in darkness. The earth trembled. Meteors of blazing splendour fell. Rakshasas and other wanderers of the night became filled with joy. When Arjuna, with that razor-faced shaft, struck off Kama's head adorned with a face beautiful as the moon, then, O king, loud cries of Oh and

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• sunda, were all slain by the aid of means 1 Indra himself enjoys heaven by the aid of acts and means ! Acts arc very efficacious, O king, and nothing else so, O Yudhishthira ! Daityas and Danavas and Rakshasas and kings had been slain by the aid of acts and means. Do thou take therefore, the help of acts 1' "Sanjay continued, 'Thus addressed by Vasudeva, Pandu's son of rigid vows, smiling the while, addres

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• , having bathed in that tirtha and given away much wealth unto the Brahmanas, heard the sound of those celestial songs and musical instruments. He also saw there many shadows of gods, Qandharvas, and Rakshasas. The son of Rohini then proceeded to the tritha of the Qandharvas. There many Qandharvas headed by Viswavasu and possessed of ascetic merit, pass their time in dance and song of the most charming kin

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• hero having the palmyra on his banner beheld a gigantic tree, called Moha- sanJcha, tall as Meru, looking like the White-mountain, and resorted to by Rishis. There dwell Yakshas, and Vidyadhaias, and Rakshasas of immeasurable energy and Pisachas of immeasurable might, and Siddhas, numbering thousands. All of them, abandoning other kinds of food, observe vows and regulations, and take at due seasons the fru

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• that head stick unto him ?" Vaisampayana said, "Formerly, O tiger among kings, the high- souled Rama (the son of Dasaratha) lived (for some time) in the forest of Dandaka, from desire of slaying the Rakshasas. At Janasthana he cut off the head of a wicked-souled Rakshasa with a razor-headed shaft of great sharpness. That head fell in the deep forest. That head, coursing at will ( through the welkin) fell

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• the throne), Gadhi, O king, went to heaven, and Viswamitra became king. He could not, however, protect the earth with even his best exertions. The king then heard of the existence of a great fear of Rakshasas ( in his kingdom ). With his four kinds of forces, he went out of his capital. Having proceeded far on his way, he reached the asylum of Vasishtha. His troops, O king, caused much mischief there. The

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• dition.' * SECTION XLIII Vaisampayana said, "Cursed by the intelligent Viswamitra in anger, Saraswati, in that auspicious and best of tirthas, flowed, bearing blood in her current. Then, O king, many Rakshasas came, O Bharata, and lived happiiy there, drinking the blood that flowed. Exceedingly gratified with that blood, cheerfully and without anxiety of any kind, they danced and laughed there like penons

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• s a:id fasts and diverse kinds ot abstinances and painful observances* emanci- pated that foremost of rivers, viz., the divine Saraswati. Beholding the water of Saraswati purified by those Munis, the Rakshasas (that had taken up their abode there), afflicted with hunger, sought the protection of those Mtini themselves. Afflicted with hunger, the Rakshasas, with joined hands, repeatedly said unto those asce

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• great intelligence, became the Hotri in that grand sacrifice. Upon the conclusion of that sacrifice, a great battle took place between the gods (on the one side) and the Danavas, the Daityat, and the Rakshasas (on the other)- That fierce battle is known after the name of (the Atura) Taraka. In that battle Skanda slew Taraka. There, on that occasion, (Skanda, otherwise called) Mahasena, that destroyer of Da

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• earance, were endued with great effulgence. The four forms pro- ceeded calmly to the four gods and goddesses (already mentioned). All this seemed exceedingly wonderful. The gods, the Danavas, and the Rakshasas, made a -loud noise at sight of that exceedingly wonderful incident making the very hair to stand on end. Then Rudra and the goddess Uma and Agni, and Ganga, all bowed unto the Grandsire, that Lord o

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• ce, and Mitra, and the (eleven) Rudras, the (eight) Vasus, the (twelve) Adityas, the (twin) Aswins, the Viswedevas, the Maruts, the Saddhyas, the Pitris, the Gandharvas, the Apsaras, the Yakshas, the Rakshasas, the Pannagas, innumerable celestial Rishis, the Vaikhanasas, the Valakhilyas, those others (among Rishis) that subsist only on air and those that subsist on the rays of the Sun, the descendants of B

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• arrows and darts and spears, and which was decked with beautiful ornaments and armour, and which uttered roars like those of a proud lion, the divine Guha set out. Beholding him, all the Daityas and Rakshasas and Danavas, anxious with fear, fled away on all sides. Armed with diverse weapons, the celestials pursued them- Seeing "(the foe flying away) Skanda, endued with energy and might, became inflamed wi

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• , as also showers of dust, fell, O Bharata ! These were poured by Maghavar, upon the fall of thy son 1 A loud noise was heard, O bull of Bharata's race, in the welkin, made by the Yaks/ias, aritl the Rakshasas and the Pisachas. At that terrible sound, animals and birds, numbering in thousands, began to utter more frightful noise on every side. Those steeds and elephants and human beings that formed the (un

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• atched the large host of the Pandavas unto Yama's abode. That night, so terrible and destructive unto human beings and elephants and steeds filled with joy all creatures that wander in the dark. Many Rakshasas and Pisachas of various tribes were seen there, gorging upon human flesh and quaffiing the blood that lay on the ground. They were fierce, tawny in hue, ternble, of adamantine teeth, and dyed with bl

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• andavas and the Kauravas. If this gem is worn, the wearer ceases to have any fear from weapons or disease or hunger ! He ceases to have any fear of gods and Danavas and Nagas 1 His apprehensions from Rakshasas as also from robbers will cease. Even these are the virtues of gem of mine. I cannot, by any means, part with it. That, however, O holy one, which thou sayest,

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• 8TBBB PABVA 25 crows. And it was the sporting ground of Rakshasas subsisting on human flesh. And it swarmed with ospreys and vultures and resounded with the inauspicious howls of jackals. Then king Dhritarashtra, at the command of Vyasa, and all the sons of Pandu w

10

• mbled heaven itself, Kama met andcnixed with many Gandharvas, Yakshas, and gods. Residing there, he acquired all the weapons duly, and became a great favourite of the gods, the Gandhhar- vas, and the Rakshasas. One day he roved on the sea coast by the side of that asylum. Indeed, Surya's son, armed with bow and sword, wandered alone. While thus employed, O Partha, he inadvertently slew, without willing it,

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• so bent upon the good of all creatures, and that was also so great a car-warrior as thee ! Without doubt, thou art competent to subjugate, on a single car, the gods, Gandharvas, Asuras t Yakshas, and Rakshasas I O mighty-armed Bhishma, thou art always spoken of by the Brahmanas as the ninth of the Vasus. By thy virtues, however, thou hast surpassed them all and art equal unto Vasava himself 1 I know, O bes

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• d upon him inexhaustible wealth. The great Meru, that mountain of gold, gave unto him heaps of that precious metal. The divine Kuvera, borne on the shoulders of human beings, that lord of Yakshas and Rakshasas, gave him wealth enough for gratifying the needs of religion, profit, and pleasure. Steeds, cars, elephants, and men, by millions, O son of Pandu, started into life as soon as Vena's son thought of t

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• o be solidified. The mountains gave him way, and his standard was never obstructed anywhere. He drew from the Earth, as a milcher from a cow, seven and ten kinds of crops for the food of Yakshas, and Rakshasas, and Nagas, and other creatures. That high-souled king caused all creatures to regard righteousness as the foremost of all things ; and because he gratified all the people, therefore, was he called R

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• behind Indra ! With thy strength enhanced in this way, and becoming invincible and possessed of great prowess, thou wilt be our king and protect us happily like Kuvera protecting the Yakshas and the Rakshasas 1 A forth part of the merit which men will earn under thy protection will be thine ! Strengthened by that merit so easily obtained by thee, do thou protect us, O king, like He of a hundred sacrifices

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• and freed from every fear. The king obtains a fourth part of those righteous acts which his subjects, properly protected by him, perform in his kingdom. The gods, men, Pitris, Gandharvvs, Uragas, and Rakshasas, all depend upon sacrifices for their support. In a country destitute of a king, there can be no sacri6ce. The gods and the Pitris subsist on the offer- ings made in sacrifices. Sacrifice, however, d

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• ng Muchukunda and Vaisravana. King Muchukunda, having subju- gated the whole Earth, repaired to the lord of Alaka for testing his strength. King Vaisravana created (by ascetic power) a large force of Rakshasas. These grinded the forces led by Muchukunda. Beholding the slaughter of his army, king Muchukunda, O chastiser of foes, began to rebuke his own learned priest (Vasishtha). Thereupon that fore- most o

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• way from his duties, no deceitful person, no thief, no Brahmana that officiates in the sacri- fices of people for whom he should never officiate, and no perpetrator of sinful deeds. I have no fear of Rakshasas. There is no space in my body, of even two ringers' breadth, that does not bear the scar of a weapon-wound. I always fight for the sake of righteousness. How hast thou beeu able to possess my heart ?

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• om leave it through oppression j they, who bear the burthens of the king, support the other residents also of the kingdom. 3 The gifts made by thee in this world support the gods, Pitris, men, Nagas, Rakshasas, birds, and animals. These, O Bharata, are the means of governing a kingdom and protecting its rulers. I shall again discourse to thee on the subject, O son of Pandu !' ' 1 I.e., thou shouldsfe care

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• 208 MAHABHABATA other men, or those that are unmarried virgins. When the king does not restrain vice, a confusion of castes follows, and sinful Rakshasas, and persons of neutral sex, and children destitute of limbs or possessed of thick tongues, and idiots, begin to take birth in even respectable families. Therefore, the king should take particular ca

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• puissant one, that Chastisement, which is possessed of great energy and which is present everywhere, is the foremost of all beings among either gods and Rishis and high-souled Pitris and Yakshas and Rakshasas and Pisachas and Sadhyas, or living beings in this world including beasts and birds. Thou hast said that the entire universe, mobile and immobile, includ- ing gods, Asuras, and men, may be seen to de

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• is the path of Righteousness. This last it was which in the beginning had been Grandsire Brahman, that Lord of all creatures. Brahmrn is the Creator of the entire universe with the gods and Asura and Rakshasas and human beings and snakes, and of every other thing. Hence that Vyavahara which is characterised by a belief in either of two litigant parties has also flowed from him. For this reason He has laid

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• . It was then that he made the divine Indra of a thousand eyes the ruler of the deities. Yama the son of Vivaswat was made the lord of the Pitris. Kuvera was made the lord of treasures and of all the Rakshasas. Meru was made the king of the mountains, and Ocean was made the lord of the rivers. The puissant Varuna was installed into the sovereignty of the waters and the Asuras. Death was made the lord of li

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• water. Among any of the principal roads running through the country, one may, during the hot months, still see hundreds of such institutions affording real relief to thirsty travellers. T. 2 Such as Rakshasas and Pisachas and carnivorous birds and beasts. -T 43

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• ty of their own knowledge. They have words for their weapons and words for their arrows and speak as if they are real masters of their sciences. Know, O Bharata, that they are traders in learning and Rakshasas among men. By the aid of mere pre- texts they cast off that morality which has been established by good and wise men. It has been heard by us that the texts of morality are not ro be understood by ei

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• o wandered every night in quest of food, to stay in that place. The vulture said, Dreadful is this spot, this wilderness, that resounds with the screech of owls and teems with spirits and Yakshas and Rakshasas. Terrible and awful, its aspect is like that of a mass of blue clouds. Casting off the dead body, finish the funeral rites! Indeed, throwing away the body, accomplish those rites before the sun sets

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• rs were taken by regenerate sages for the object of begetting children upon them. From them sprang all the creatures of the universe, including the gods, Pitris, Qandharvas, Apsaras, diverse kinds of Rakshasas, birds and animals and fishes, monkeys, great snakes, and diverse species of fowl that range the air or sport on the water, and vegetables, and all beings that are oviparous or viviparous or born of

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• from bed, the bird addressed him, saying, Go, O amiable one, along this very route and thou art sure to succeed ! At the distance of about three Yojanas from this place, there is a mighty king of the Rakshasas. Possessed of great strength, his name is Virupakhsha, and he is a friend of mine 1 Go to him, O foremost of Brahmanas ! That chief, induced by my request, will, without doubt, give thee as much weal

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• SECTION CLXXI "Bhishma said, 'Led into a spacious apartment, Gautama was introduced to the king of the Rakshasas. Worshipped by the latter (with the usual offerings), he took his seat on an excellent seat. The king asked him about the race of his birth and his practices, his study of the Vedas and his observanc

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• lth as each desired. Worshipped with those costly jewels and gems, those best of Brahmanas, attired in excellent robes, became filled with delight. Once more, the Rakshasa king, having restrained the Rakshasas that had come to his palace from diverse lands, addressed those Brahmanas and said, This one day, ye regenerate ones, ye need have no fear from the Rakshasas here ! Sport ye as ye wish, and then go a

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• son, proceeding hence with great speed to the abode of Rajdharman, ascertain whether that pure-souled bird is still alive ! Do not tarry ! Thus addressed by his sire, the prince, accompanied by other Rakshasas, proceeded with great speed. Arrived at the foot of that banian, he saw the remains of Rajdharman. Weeping with grief, the son of the intelligent king of the Rakshasas, ran with great speed and to th

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• 406 MAHABHAKATA Rakshasa king, men, women, and children, became plunged in woe. The king then addressed his son, saying, Let this sinful wretch be slain! Let these Rakshasas here feast merrily on his flesh ! Of sinful deeds, of sinful habits, of sinful soul, and inured to sin, this wretch, I think, should be slain by you ! Thus addressed by the Rakshasa king, many Raksha

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• nectar over the Brahmana Gautama and restored him to life. The prince of cranes, approaching his friend Gautama, who still bore on his shoulders the load of gold (that he had got from the king of the Rakshasas) embraced him and felt great joy. Rajdharman, that prince of cranes, dismissing Gautama of sinful deeds, together with his wealth, returned to his own abode. At the due hour he repaired (the next day

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• acts, and Purity, for enabling creatures to attain to heaven (by practising them). After this, the Deities and the Danavas, the Gandharvas, the Daityas, the Asuras, the great snakes, the Yakshas, the Rakshasas, the Serpents, the Pisachas, and human beings with their four divisions, viz., Brahmanas, Kshatriyas, Vaisyas, and Sudras, O best of regenerate ones, and all the other orders of creatures that exist,

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• Brahma. These, falling away, became members of diverse (inferior) orders. Losing the light of knowledge, and betaking themselves to an unrestrained course of conduct, they take birth as Pisachas and Rakshasas and Pretas and as individuals of diverse Mleccha species. The great Bishis who at the beginning sprang into life ( through Brahman's Will ) subsequently created, by means of their penances, men devot

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• which is Unmanifest, that which is Immortal, Brahma, and Immutable. The highest of the high, and without change or deterioration himself, he created the Pitris, the gods, the Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and human beings. It is He who also created the Vedas and the eternal duties and customs of men. Having reduced everything into non-existence, he once more, in the beginning o

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• of a child. It is the same as it was before. Open thy eyes, O Maghavat, and adopt an under- standing established on certitude and truth. The gods, men, the Pitris, the Gandharvas, the snakes, and the Rakshasas, were all under my sway Gita, vie find that the same thing is asserted there in a slightly different way. 'He who regards the Soul as the slayer and be who regards it as slain are both mistaken. The

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• a, Nairiti, Sankocha, Varitaksha, Varaha, Aswa, Ruchi- prabha, Viswajit, Pratirupa, Vrishanda, Vishkara, Madhu, Hiranya- kasipu, the Danava Kaitabha, and many others that were Daityas and Danavas and Rakshasas, these and many more unnamed, belonging to remote and remoter ages, great Daityas and foremost of Danavas, whose names we have heard, indeed, many foremost of Daityas of former times, have gone away,

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• s of the gods, the Eishis, the Pitris, and men ; the rivers, the seas and the oceans, the points of the horizon, countries and provinces, hills and mountains, and large trees, human beings, Kinnaras, Rakshasas, birds, animals domestic and wild, and snakes. Indeed, he creates both kinds of existent things, viz., those that are mobile and those that are immobile ; and those that are destructible and those th

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• Vidya- dharas and Siddhas and ascetics too, O Bharata, repaired thither for waiting upon Mahadeva, the Lord of all creatures. Many ghostly beings also, of diverse forms and aspects, and many dreadful Rakshasas and mighty Pisachas, of diverse aspects, mad with joy, and armed with diverse kinds of uplifted weapons, forming the train of Mahadeva, were there, every one of whom resembled a blazing fire in energ

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• ures, was waited upon by the denizens of the earth, the firmament, and the heavens, with their hands joined together in reverence. The gods, the Danavas, the Gandharvas, the Pisachas, the Snakes, the Rakshasas, the two Gandharvas named Haha and Huhu, Tumvuru and Narada, Viswavasu, Viswasena, the Gandharvas and the Apsaras, the Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, all came there with Ind

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• rthly body of his, attains to equality with the spirits forming the attendants of Mahadeva. One becomes endued with energy and fame, and cleansed of all sin (through the virtue of this hymn). Neither Rakshasas, nor Pisachas, nor ghosts, nor Vinayakas, create disturbances in his house where this hymn is recited. That woman, again, who listens to this hymn with pious faith, observing the while the practices

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• and honoured by all, Usanas, that descendant of Bhrigu's race, became engaged in doing what was disagreeable to the deities for an adequate cause. 2 The royal Kuvera, the chief of the Yakshas and the Rakshasas, is the lord of the treasury of Indra, that master of the universe. 3 The great ascetic Usanas, crowned with Yoga-success, entered the person of Kuvera, and depriving the lord of treasures of his lib

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• ing vows at particular intervals created all existent objects. The Adityas, the Vasus, the Rudras, Agni, the Aswins, the Maruts, the Viswedevas, the Saddhyas, the Pitris, the Maruts, the Yakshas, the Rakshasas, the Gandharvas, the Siddhas and the other denizens of heaven, and, indeed, all other celestials whatever, O child, have all been crowned wich success through their penances. Those Brahmanas whom Bra

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• ad, and accomplished by acts, mind, or speech, exists in all beings. Those paths (of action) which are characterised by visible objects (such as Soma- juice and ghee for libations) being destroyed by Rakshasas, turning away from them I have perceived the seat (of the soul) that is in the body, with the aid of the soiil. 8 There dwells Brahma transcending all pairs of opposites J there Soma with Agni : and

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• ns. In him, the heart of all creatures, the great soul, becomes resplendent. Him all conclaves of learned Brahmanas, deities and Asuras, and Yakshas, and Pisachas, the Pitris, and birds, and bands of Rakshasas, and bands of ghostly beings, and all the great Rishis, praise. ' ' SECTION XLIII ' ' Brahmana said, Among men, the royal Kshatriya is (endued with) the middle quality. Among vehicles, the elephant (

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• Vishnu, who is full of Brahma, is the king of kings over all. Know him to be the ruler, the creator, the uncreated Hari. He is the ruler of men and Kinnaras and Yakshas and Gandharvas, and Snakes and Rakshasas, and deities and Danavas and Nagas. Among those that are followed by persons full of desire is the great goddess Maheswari of beautiful eyes. She is otherwise called by the name of Parvati. Know that

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• ers. Likewise, of all wells and reservoirs of waters, the ocean is said to be the first-born. Iswara is the supreme Lord of all the deities and Danavas and ghostly beings and Pisachas, and snakes and Rakshasas, and human beings and Kinnaras and Yakbhas. The great Vishnu, who is full of Brahma, than whom there 1 As explained by Nilakantha, the word 'Savitri' is used here to imply all forms of worship observ

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• this (are dissolved) those qualities which compose all entities. After the qualities (are dissolved) the five elements. Such is the gradation of entities. Gods, men, Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature, and not from actions, nor from a cause. The Brahmanas, who are creators of the universe, are born here again and again. All that springs from them dissolves, when the ti

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• reatures, and in all creatures do I exist ; know this, Let no doubt arise in thy mind respecting this. So also, O regenerate one, know that all the tribes of the Daityas, all the Yakshas, Gandharvas, Rakshasas, Nagas, Apsaras, have sprung from me. Whatever has been called existent and non-existent, whatever is manifest and not-manifest, whatever is destructible and indestructible, all have me for their sou

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• of the Gandharvas, I then, O son of Bhrigu's race, act in every respect as a Gandharva. When I live in the order of the Nagas, I then act as a Naga, and when I live in the order of Yakshas or that of Rakshasas, I act after the manner of that order. Born now in the order of humanity, I must act as a human being. I appealed to them (the Kauravas) most piteously. BU* stupefied as they were and deprived of the

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• re of these precious ear-rings) the deities would then take them away. O best of Brahmanas, these ear-rings are capable of being taken away, when such opportunities present themselves, by deities and Rakshasas and Nagas, if worn by a heedless person. O best of regenerate onesi these ear-rings, day and night, always produce gold. At night, they shine brightly, attracting the rays of stars and constellations

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• on thy grand-mother). It was also surrounded by many well-skilled and clever physicians, O thou of great intelligence. Endued with great energy, he also saw there all articles that are destructive of Rakshasas, duly placed by persons conversant with the subject. Beholding the lying-in room in which thy sire was born thus equipt, Hrishikesa became very glad and said, 'Excellent, Excellent 1' When he of Vris

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• SECTION LXX Vaisampayana said, 'When the Brahma-weapon was withdrawn by Krishna, at that time, the laying-in room was illumined by thy father with his energy. All the Rakshasas (that had come there) were forced to leave the room and many of them met with destruction. In the welkin a voice was heard, saying, Excellent, O Kesava, Excellent I The blazing Brahma-weapon then ret

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• Kripa, that mighty bowman, also attended upon the king. The holy Vyasa also used to often meet with the old monarch and recite to him the histories of old Rishis and celestial ascetics and Pitris and Rakshasas. Vidura, under the orders of Dhritarashtra, superintended the discharge of all acts of religious merit and all that related to the administration of the law. Through the excellent policy pf Vidura, b

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• s the son of a Rishi ; he is highly blessed ; he has burnt all his sins by his penances. Endued with a righteous soul, he will rove at will through the regions of the deities, the Gandharvas, and the Rakshasas. That about which thou hast enquired is a mystery of the gods. Through my affection for you, I have declared this high truth. Ye all are possessed of the wealth of Srutis and have consumed all your s

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• ould not but be accomplished. It was for accomplishing that object that those heroes came down on Earth. They were all portions of the deities. Gandhar- vas and Apsaras, and Pisachas and Guhyakas and Rakshasas, many persons of great sanctity, many individuals crowned with success (of penances), celestial Rishis, deities and Danavas, and heavenly Rishis of spotless character, met with death on the battle-Se

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• ASWAMEDHA PAEVA 289 are both portions of the deity of Righteousness. Know that Duryo- dhana was Kali, and Sakuni was Dwapara. O thou of good features, know that Dussasana and others were all Rakshasas. Bhimasena of great might, that chastiser of foes, is from the Maruts. Know that this Dhananjaya, the son of Pritha, is the ancient Rishi Nara. Hrishikesa is Narayana, and the twins are the Aswins. T

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• went to the regions of the gods, some to the re- gion of Brahman, some to the region of Varuna, and some to the region of Kuvera. Some among those kings proceeded to the region of Surya. Amongst the Rakshasas and Pisachas some proceeded to the country of Uttara-Kurus. Others, moving in delightful attitudes, went in the company of the deities. Even thus did all those high-souled persons dis- appear with th

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• amt that terrible vultures, entering their houses and fire-chambers, gorged them- selves on their bodies. Their ornaments and umbrellas and standards and armour were seen to be taken away by terrible Rakshasas. In the very sight of the Vrishnis, the discus of Krishna, given by Agni, made of iron and having its nave composed of hardest adamanta, ascended into the firmament. In the very sight of Daruka, the

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• tered Soma. Slain on the field of battle, O foremost of men, Kama entered Surya. Sakuni obtained absorption into Dwapara, and Dhrishtadyumna into the deity of fire. The sons of Dhritarashtra were all Rakshasas of fierce might. Sanctified by death caused by weapons, those high-souled beings of prosperity all succeeded in attaining to Heaven. Both Kshattri and king Yudhishthira entered into the god of Righte

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• , are current ; while in that of the Yakshas fourteen lakhs are in vogue. One lakh is current among human beings. Narada recited the Mahabharata to the gods ; Asita-Devala to the Pitris ; Suka to the Rakshasas and the Yakshas ; and Vaisampa- yana to human beings. This history is sacred, and of high import, and regarded as equal to the Vedas. That man, O Saunaka, who hears this history, placing a Brahmana b

5

• disciples. Were it not so, the book might have been lost to future generations. Tradition has it that Narada told the story of the Mahabharata to the devas while Suka taught it to the Gandharvas, the Rakshasas and the Yakshas. It is well known that the virtuous and learned Vaisampayana, one of the chief disciples of Vyasa, revealed the epic for the benefit of humanity. Janamejaya, the son of the great King

34

• rifice. Kunti said: "O brahmana, do not be afraid. My son is endowed with superhuman powers derived from mantras and will certai nly kill this Rakshasa, as I have myself seen him kill many other such Rakshasas. But keep this a secret, for, if you reveal it, his power will come to naught." Kunti's fear was that, if the story got noised abroad, Duryodhana's men would see the hand of t he Pandavas, and find o

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• om Arjuna ought to have taught his brother how much he would suffer if he were parted from Sahadeva, Draupadi and Bhima. Besides, Bhima could not leave Yudhishthira alone in this forest infested with Rakshasas, demons and wild animals. The way was hard, but he could easily carry Draup adi across the most difficult parts of it. He could carry Nakula and Sahadeva also. When Bhima said these words, Yudhishthi

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• w that I am your brother, even th at Hanuman, the son of the Wind god, whom you mentioned a little while ago. If you go on this path, which is the road to the spirit - world where the Yakshas and the Rakshasas abide, you will meet with danger and that is why I stop you. No man can go beyond this and live. But here is the stream with its depths where you can find the Saugandhika plant you came to seek." Bhi

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• d fell on the Kaurava army, which was unable to stand against his onslaught. "We cannot fight this Rakshasa today." said Bhishma to Drona. "Our men are weary. It is nearing sunset and at night of the Rakshasas grows stronger with the dar kness. Let us deal with Ghatotkacha tomorrow." The grandsire ordered his army to retire for the night. Duryodhana sat musing in his tent, his eyes filled with tears. He ha

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• léchit un instant et leur tint ce langage: “ Bien, voici que j'ai découvert un moyen pour tuer ce Génie scélérat. Que ni les Dieux, a-t-il dit, ni les rishis, ni les Gandharvas ni les Yakshas, ni les rakshasas, ni les Nágas même ne puissent me donner la mort!

7

• i who art worshipped well, dear let our princes be to thee,Our wealthy patrons who are governors of men, who part, as gifts, the stall of kine! 5 Agni, praise−singer! Lord of men, God! burning up the Rakshasas,Mighty art thou, the ever−present, household−lord! home−friend and guardian from the sky. 6 Immortal Jatavedas, thou bright−hued refulgent gift of Dawn,Agni, this day to him who pays oblations bring

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• women,−−Agni who day by day must be entreated by men who watch provided with oblations. 8 Agni, from days of old thou slayest demons: never shall Rakshasas in fight o'ercome thee.Burn up the foolish ones, raw flesh devourers: let none of them escape thine heavenly arrow! DECADE IV Agni 1 Bring us most mighty splendour thou, Agni, resistless on thy way:P

13

• ng God. 9 Agni, drive thou the wicked foe, the evil−hearted thief away,Far, far, Lord of the brave! and give us easy paths! 10 O hero Agni, Lord of men, on hearing this new laud of mine Burn down the Rakshasas, enchanters, with thy flame! DECADE II Agni 11

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• g us that splendour, Agni, which may overcome each greedy fiend in our abode,And the malicious wrath of men! 8 Soon as the eager Lord of men is friendly unto Manu's race Agni averteth from us all the Rakshasas! DECADE III Indra 1 Sing this, beside the flowing juice, to him your hero, much−invoked,To please him as a mighty Bull 2 O Satakratu Indra, now rejoice with that carouse of thine Which is most glorio

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• thy stream,Pour down on us a flood of rain! 4 To give as vigour, with thy stream run through the fleecy straining−cloth!For verily the Gods will hear. 5 Onward hath Pavamana flowed and beaten off the Rakshasas.Flashing out splendour as of old. II Indra 1 Bring forth oblations to the God who knoweth all, who fain would drink.The wanderer, lagging not behind the hero, coming nigh with, speed! 2 With Somas go

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• st be entreated with a. song;Shine, thou of many forms, shine thou with wealth on us 3 And, Agni, shining of thyself by night and when the morning breaks,Burn, thou whose teeth are sharp, against the Rakshasas XIII Agni 1 Exerting all our strength with thoughts of power we glorify in speech,Agni, your dear familiar friend, the darling guest of every house: 2 Whom, served with sacrificial oil, like Mitra, m

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• flames! 3 There where the flights of arrows fall like boys whose locks are yet unshorn.Even there may Brahmanaspati, may Aditi protect us well, protect us well through all our days! VII Indra 1 Drive Rakshasas and foes away, break thou in pieces Vritra's jaws:O Vritra−slaying Indra, quell the foeman's wrath who threatens us! 2 O Indra, beat our foes away, humble the men who challenge us:Send down to nether

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• of the Order of the Thrones. Ravana - The best known of all Indian demons. His power and the awe he inspired among the people puts him on equal footing with the European Satan. Lord and Master of the Rakshasas, the most numerous and pow erful demons in the Indian underworld. Visravas and Nikasha, his parents, were both descendants of the first demons created. Ravana's abode, and that of his legions, was th

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• . In front of Him is Shri Laxmana and His Wife Sita. He is decorated by a crown made of long hair. He has a sword in one hand and a bow and arrow in the other and on His back spare arrows to kill the Rakshasas. 4) May Lord Rama, who is born in the famous line of Raghuraja, protect my head. May Lord Rama, the Son of King Dashratha, protect my fore- head. 5) May Lord Rama, Son of Queen Kausalya, protect both

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• y over the organs of Their bodies and appear spiritually evolved. They are celibate. They protect all the animals and are great warriors with the bow and arrow. They have destroyed the dynasty of the Rakshasas. 20) May Lord Rama and His Brother Laxmana who have a bow and ar- row ready in Their hands and many arrows on their backs walk in front of me on my path to protect me. 21) May Lord Rama, who is alway

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• terial well - being and frightens the messengers of Yama (God of death). 37) I worship the Husband of Shri Sita, Lord Rama, who gains always the Victory. I bow to Lord Rama who has killed the army of Rakshasas. I consider no - one greater than Lord Rama and I am His servant. Lord Rama, let my attention be always on Your Being and may You help me to evolve. 38) Shri Shiva tells Shri Parvati “One who takes t

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• he is the destroyer of Raktabija Narak Antaka Namah She is the killer and destroyer of NaraRavana Madhini Namah She is the destruction of Ravana Rakshasagni Namah She destroys all the evil forces and rakshasas. Chandika Namah She is angry with evil forces. Ugrachandeshvari Namah She is Fire, Hailstorm and Fury. Krodhini Namah She is the Cosmic Wrath. Ugraprabha Namah She is the radiance of Fury. Chamunda N

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• , the gluttons and rich people. This school of thoughts has countless followers and the number is increasing by leaps and bounds daily. This is the ideal of Virochana. This is the ideal of Asuras and Rakshasas. This ideal will lead a man to the dark region of misery and sorrow.

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• ivity, a thou- sandfold more prolific in resources, weapons and instruments than ever before in recorded history. Everywhere the Mother is at work; from Her mighty and shaping hands enormous forms of Rakshasas, Asuras, Devas are leaping forth into the arena of the world. We have seen the slow but mighty rise of great empires in the West, we have seen the swift, irresistible and impetuous bounding into life

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• of our nearest and dearest; for the Motherland is a goddess who loves not a maimed and imperfect sacrifice, and freedom was never won from the gods by a grudging giver. But every great yajna has its Rakshasas who strive to baffle the sacrifice, to bespatter it with their own dirt or by guile or violence put out the flame. Passive resistance is an attempt to meet such disturbers by peaceful and self-contai

• Among the Vedas I am the Sama-Veda; among the gods I am Vasava; I am mindamong the senses; in living beings I am consciousness.23. I am Shiva among the Rudras, the lord of wealth among the Yakshas andRakshasas, Agni among the Vasus; Meru among the peaks of the world am I.24. And know Me, O Partha, of the high priests of the world the chief,Brihaspati; I am Skanda, the war-god, leader of the leaders of batt

• uted again and spoke to Krishna in a falteringvoice very much terrified and bowing down.36. Arjuna said: Rightly and in good place, O Krishna, does the world rejoiceand take pleasure in Thy name; the Rakshasas are fleeing from Thee in terror toall the quarters and the companies of the Siddhias bow down before Thee inadoration.37. How should they not do Thee homage, O great Spirit? For Thou art theoriginal

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• 282 Poems from Manuscripts, c. 1909–1910 Perfect thy motion 285 A Dialogue 286 Narrative Poems Published in 1910 Baji Prabhou 293 Chitrangada 309 Poems Written in 1910 and Published in 1920–1921 The Rakshasas 321 Kama 324 The Mahatmas 325

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• The Rakshasas (The Rakshasa, the violent kinetic Ego, establishes his claim to mastery of the world replacing the animal Soul, — to be followed by controlled and intellectualised but unregenerated Ego, the Asura.

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• The Rakshasas 323 The Ifrit 1 he rejects. Were he denied His period, man could not progress. But since He sees himself as Me, not Me in him, And takes the life and body for the whole, He cannot last. Therefore is

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• printed here on the original manuscripts, incorporating the deliberate changes made by Sri Aurobindo in 1942. The texts printed in Collected Poems and Plays are included in the Reference Volume. The Rakshasas . 1910. This poem was intended for the first issue of the Karmayogin to be printed from the manuscript described in the above note. A corrupt version was printed in the Standard Bearer on 14 November

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• Outspread a Wave burst 652 Parabrahman 216 Perfect thy motion 285 Perigone Prologuises 189 Phaethon 42 The Pilgrim of the Night 603 Pururavus 663 Radha’s Appeal 32 Radha’s Complaint in Absence 32 The Rakshasas 321 Rebirth 213 Reflections of Srinath Paul 267 Reminiscence 203 Renewal 580 Revelation 209 The Rishi 220 The River 575 Rose, I have loved 180 Rose of God 564 A Rose of Women 22 Saraswati with the Lo

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• ahlada among the Titans, Brihaspati the chief of the high priests of the world, Skanda the war-god, leader of the leaders of battle, Marichi among the Maruts, the lord of wealth among the Yakshas and Rakshasas, the serpent Ananta among the Nagas, Agni among the Vasus, Chitraratha among the Gandharvas, Kandarpa the love-God among the progenitors, Varuna among the peoples of the sea, Aryaman among the Father

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• of the Friend of creatures, in the midst of evil the presence of a pure unalterable Benignity and in the midst of death the Master of Immortality. From the terror of the King of the divine action the Rakshasas, the fierce giant powers of darkness, flee destroyed, defeated and overpowered. But the Siddhas, but the complete and perfect who know and sing the names of the Immortal and live in the truth of his

482

• rtain turns or grades of the uni- versal Shakti, divine, titanic, gigantic, demoniac, and men who strongly represented in themselves these types of nature were themselves considered as Devas, Asuras, Rakshasas, Pisachas. The Gita for its own purposes takes up this distinction and develops the difference between these two kinds of beings, dvau bh ̄ utasargau . It has spoken previously of the nature which is

316

• iled by the intrusion of the Rakshasic worlds. I should, however, have thought that an evolution, arising from the stark inconscient’s sleep and the mute void, would hardly be an harmonious plan. The Rakshasas only shield themselves with the covering “Ignorance”, they don’t create it. Do you mean that, if they had not interfered, there wouldn’t have been resistance and conflict and suffering? How can they

13

• ings that are interested in maintaining the falsehoods they have created in the world of the Ignorance and in putting them forward as the Truth which men must follow. In India they are termed Asuras, Rakshasas, Pishachas who are in opposition to the Gods, the Powers of Light. These too are Powers, for they too have their cosmic field in which they exercise their function and authority and some of them were

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• and surrendered servant of the Divine and of the Master who manifests Him, it means that you will remain a slave of your egoism, your vanity, your presumptuous ambition, and a toy in the hands of the Rakshasas who allure you with brilliant images in their attempt not always unsuccessful to possess you. * One must be able to control oneself before one can hope to govern others. Always circumstances come to

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• 919 9 JANUARY–14 FEBRUARY 1917 Jan 9 th 1917. Re. [Reference] y aoht rso d vvFtAvc8 EBt mzto En yAt yo v fmF ffmAny En dAt % t  QC % yAkAmAn % krt EsEvdAn “The Rakshasas who rush to the attack in the birth of the godheads, O Thought-gods, 1 him assail in your wheelless cars who confines your work when man seeks his self-expression and with sweat of effort creates lit

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• w be considered as established. Brahma- bhava is growing, but has to be made more vivid & steady. The pAj , p  LvF
  EsEt & t  vF
  EsEt are founded. What is left is the destruction of the limiting Rakshasas and the royal march of Agni. yo .. t  QC % yAkAmAn % krt  EsEvdAn , that Rakshasa is being destroyed rapidly. The End yo fmF ffmAny En dAt % has lost much of his field, but still holds the

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• antardarshi a little impression has been made, but it is nothing firm or definite. . It is here, in jagrat, that siddhi has been most deceptive in the past. The results have always been stolen by the Rakshasas. Script More progress. First in jagrat samadhi. Next in ideality of t 3 . Thirdly, in physical siddhi. Some progress in vishaya. Today. In jagrat rupas of all kinds begin to reappear with a greater g

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• the sixth of the Asuras, and it is indicated that none of these visions belong to any other pratikalpa than the present. It follows that even these savages cannot be pure Pashus, but Asuras or Asura Rakshasas starting from the Pashu stage, so far as the Asura can go back to that stage, and fulfilling the possibilities of a sort of Pashu-Asura before evolving his Asurahood in the higher types & arriving &

1345

• t he seeks is a gross egoistic satisfaction in all the life of the mind, prana & body, in all the experiences of the Pashu, Pisacha, Pramatha & his own. But as this type is not a pure Rakshasa, but a Rakshasasura, the thought is there from the beginning, for the Rakshasa has already established it in the human mould in the fifth pratikalpa. It now, however, in the Asura ceases to be subservient to the vita

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• ly assumed from the self-satisfied sufficiency of his own admitted ignorance and failure to understand that there cannot be any meaning? And the whole thing he characterises as a monstrosity built by Rakshasas, ogres, demons, a gigantesque barbarism. The northern buildings find a little less disfavour in his eyes, but the difference in the end is small or none. There is the same ponderousness, absence of l

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• f the beyond, the limitless, the unknown; but that reaction has no place in Indian mentality. And as for the strangeness or formidable aspect of certain unhuman figures or the conception of demons or Rakshasas, it must be remembered that the Indian aesthetic mind deals not only with the earth but with psychic planes in which these things exist and ranges freely among them without being overpowered because

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• as. The Asuras are, similarly, angels of might & force & violent struggle, — self-will is their characteristic, just as an undisciplined fury of self-indulgence is the characteristic of their kindred Rakshasas. It is a self-will capable of discipline, but always huge & impetuous even in discipline, always based on a colossal egoism. They struggle gigantically to impose that egoism on their surroundings. It

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• se of the difficulty otherwise of expressing & perfecting them in a world which did not properly belong to them but to quite other movements. This was the basis of the idea of Devas, Daityas, Asuras, Rakshasas, Pisachas, Gandharvas etc, with which the Veda, Upanishad & Itihasa have familiarised our minds. There is no reason to suppose that all worlds of this material system are the home of living things —

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• Atharva Veda SAKSIVC Page 24 of 67 and the hyena, the wolf, the bear with its evil ways, and Rakshasas, drive these out, O Earth, from here, away from us. ----------- (49) And, Earth, drive away from us Gandharvas, Apsarases, Arayas, kimidins, Pishachas and all Rakshases ----------- (50) Earth to whic

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• ali for the Rudras, in the east; for the Matrus, in the south; for the Ganas, in the west; for the Yakshas, in the north; for the Grahas, in the north-east; for the Asuras, in the south-east; for the Rakshasas, in the south-west; For the Nagas, in the north-west; for the Nakshatras, the group of Rasis and Visvedevas, in the north-east; for the Kshetrapala, in the north-east or in between the north-west and

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• rāḥ| pitṛ dānava nāgāśca brahmādyaiśānamantakam|| 82 Then, he should perform the special bali-offering to the Maha Bali-pitha installed in front of Vrushbha. Bali should be offered to the Yakshas, Rakshasas, Paisacas, Bhutas, Gandharvas, Kinnaras, Pitrus, Danavas and Nagas, starting from the east and ending with the north-east. ू  .îH  JN। 4 7H U a  " ž. ; .॥ s  s ]३

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• as in the east; for the Mother Goddesses, in the south; for the Gana Devatas, in the west; for the Yakshas, in the north; for the Grahas, in the north-east; for the Asuras, in the south-east; for the Rakshasas, in the south-west; for the Nagas, in the north-west. With all sincerity and eager, he should offer the balis for the Nakshatras, Rasis and Visvaganas within the mandala.  H )Ü1 ऽ• 

272

• hould offer the bali starting from the brahmasthana(central grid) and proceeding towards east and other directions in the due order, reciting the following mantra: “ Let the bhuta-ganas, paisacas and rakshasas who are living here resort to other places as desired by them. I am taking possession of this ground immediately for the purpose of the proposed construction.” 2ž )uV r A  ॥    

• sarvān saṁpūjayettataḥ|| 7 The Acharya should offer the bali in the form of the balls of cooked rice along with curd, clarified butter, sweets and eatables for all the hosts of bhutas, paisacas and rakshasas. During this offering he should arrange for the recital of musical songs, playing of various musical instruments and raising of such other auspicious sounds and for the systematic recital of the Vedi

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• mana’m& ra’jn”a’m pan”catalam va’pi matam pat’t’abhr’ta’m tu yat&& 32 For the Devas and Sarvabhaumas( the most supreme monarch), twelve storeyed building and other storeyed buildings are fit. For the rakshasas, gandharvas and yakshas, eleven storeyed building is fit. For the brahmins. nine and ten storeyed buildings are fit. For the prince, king and the pancama(the fifth caste), five storeyed building is f

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• gandharva’n siddhaca’ran.a’n& asura’ms’ca pitr’ms’caiva tathaiva hi sama’caret&& 33 as”t’ata’lena manuja’n pis’a’ca’n saptata’latah& kubjaka’n rasata’lena das’ata’lottamena tu&& 34 The images of Rakshasas, Yatudhanas, Gandharvas, Siddhas, Caranas, Asuras and Pitrus should be rendered in the same way(lower type of nava-tala). The images of human beings should be rendered in the system of eight-span mea

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• sa
  pūjya gandha pupādyai naivedyānta
  hi deśika|| 29 etadeva viśea
  syādanyatsarva
  samānakam| The nine Grahas in the kalasa kept in the north-east; Asuras in the kalasa kept in the south-east. Rakshasas in the south-west kalasa. The host of Nagas in the north-west kalasa. Having arranged the kalasas outside the row of kalasas mentioned before, the Acharya should invoke the presence of the Lokapalas

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• e Bhuta Ganas; in fore-part of the north petal, bali for the Yakshas; in the north-east petal, bali for the Grahas; in the south-east petal, bali for the Asuras; in the south-west petal, bali for the Rakshasas; in the north-west petal, bali for the Naga Ganas. And for the Lokapalas, bali should be offered in the space outside the petals. ॥ ‘ 3 d 1"  ऽ’ U ॥ || iti kāmikāk

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• he Vishnu-mantra. Cooked rice mixed with red powder, mamsa(fleshy part of any vegetable), sweet-cakes(apupa) and sweetened balls of sesame powder should be offered in the eleventh day for the host of Rakshasas, reciting the mantras pertaining to them. Cooked sali-rice, curd and pieces of molasses should be offered in the twelfth day for Siva , reciting the Siva-mantra. [  M ऽ — ऽ।$$ $$

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• Nagesvaras and Rakshasas. Asuras are in the lower section; Nagas are in the middle section and Rakshasas are in the upper section(of each world). The names of seven Asuras are: Sankusruti, Prahlada, Sisupala, Karkanduka, Hir

25

• uld not be one such. My job should be performed wisely and carefully. Itis imperative that I fulfill Rama’s mission.” Hanuman thought hard as tohow to enter Lanka without attracting the notice of the rakshasas, thedemons. Even if he disguised himself as a rakshasa, they would still be ableto detect. Hanuman decided first of all to make himself small andinconspicuous.People ask, “Is therereally a thousand p

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• 8 MAGIC AND MYSTERY IN TIBET "The Guru who is born in a lotus 1 had such a power, and his blessing still reaches those who worship him, even though he lives in the distant land of the Rakshasas. " I am only a humble disciple, and yet--" It appeared to me that the "humble disciple" was maybe a little mad and certainly very conceited, for his "and yet" had been accompanied by a glance that su

65

• netherworld); Ravana, king of therakshasas (demons); and Shukra, guruof the asuras. Wizards, sorcerers,witches, and magicians also worshiphim. Every spirit, malefic orcompassionate, seeks Shiva’s grace.His attendants are the ganas, a wildbunc

626

• ok upresidence. Thus, Shiva agreed to staythere in the form of a linga. Gangaflowed beside him and took the nameGodavari.9. VaidyanathaThe ninth jyotirlinga is known asVaidyanatha. Ravana, king of therakshasas, was a great devotee of LordShiva. He started practicing tapasya inthe Himalayas. Shiva did not appear, soRavana came down to the foothills ofthe Himalayas. He dug a pit and placed

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• ralambaDemonPulahaOne of the seven celestial sagesPunjikasthaliHeavenly dancerPunyahshiAn earthly avatar of ParvatiRadhaKrishna’s childhood sweetheartRamaAvatara of VishnuRatiKama’s wifeRavanaKing of rakshasas; king of SriLankaRohiniWife of ChandraSanakaOne of the four boy sagesSanandanaOne of the four boy sagesSanatanaOne of the four boy sagesSanatkumaraOne of the four boy sages

28

• flute and his constant pranks. At the age of fifteen Krishna left Gokula to kill the evil Kamsa and release his parents. Krishna thus became known as a hero and in his life destroyed many Asuras and Rakshasas. The people, therefore, always came to Krishna for aid and comfort. Krishna is best known for his role as friend, advisor and comforter to Arjuna and the Pandus during the great Kurukshetra war betwe

27

• lmas or 27 chariots and as many elephants , 81 horses , and 135 foot), a series or group of asterisms or lunar mansions classed under three heads (that of the gods , that of the men , and that of the Rakshasas), (in arithmetic.) a number, (in metre) a foot or four instants, (in grammar) a series of roots or words following the same rule and called after the first word of the series, the g or the whole seri

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• suspended by their heels, by begetting a son, which he did by marrying a girl whom he had formed out of the most graceful parts of different animals. The sage is also said to have been related to the Rakshasas through his previous birth. According to Blavatsky, Pulashya, a Prajapati or a mind-born son of Brahma, who was the progenitor of Rakshasas, had in a former birth a son named Dattoli, who was later k

168

• ve become pregnant and thus he created Asuras from his abdomen. The Taittiriya Aranyaka represents Brahma as the creator of gods, men, Pitris, Gandharvas, and Apsaras from water, and that the Asuras, Rakshasas and Pisachas sprang from the drops, which were spilt. The various other scriptures also attribute a divine origin to Asuras. Blavatsky states that the word changed its meaning when ritualism and dogm

267

• nd a Saptarishi (q.v.). He was the medium through whom some of the Puranas were communicated to man. He was the grandfather of Kubera, the god of treasures; he was also the father of Ravana; all the, Rakshasas (demons) are said to have arisen from him. PUNAR-JANMAN :Reincarnation. PUNARVASU :The 7th asterism extending from 800 to 930 20' of the zodiac. It is ruled by Jupiter and its presiding deity is Adit

270

• netary combination formed by all planets in movable signs. The combination makes the individual born under it to settle in a foreign country. He is generally unjust and engages in illegal activities. RAKSHASAS :The 49th year in the cycle of 60 Samvatsara (q.v.). It is ruled by Rudra. Persons born during this year are fond of foul food, hunting, liquor and antisocial activities. The word, however, refers to

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• ally attained so much of spiritual power that he sent Trishanku alive to the heavenly world. Vishwamitra was an early teacher of Rama whom he took away at an' early age to his hermitage to get rid of Rakshasas (and to impart to Rama valuable lessons in arms). He was a priest of the solar dynasty of kings yet he put Harishchandra, who belonged to this lineage and had taken a vow of absolute truthfulness, to

30

• i and Virgo – Childless, poor, shameless, unhappy, not knowing painting, protective office and chief man. (One reading is skilled in painting. Another reading says he will be Rakshasapathi or lord of Rakshasas or evil genii). Stanza 18: Saturn in Taurus – Connections with prohibited and low caste women, ordinary wealth and many wives. Saturn in Libra – Famous, respected by communities, towns, army and vill

49

• most powerful weapon against negative forces.In another story about Lord Buddha's previous lives as a Bodhisattva, he was born as a king named "Power of Love." It happened that five fierce ogres, or rakshasas, entered his kingdom. They reached a place where some shepherds were herding sheep and other animals. The rakshasas thought that they would easily be able to kill them, with their sharp nails and tee

• he was born as a king named "Power of Love." It happened that five fierce ogres, or rakshasas, entered his kingdom. They reached a place where some shepherds were herding sheep and other animals. The rakshasas thought that they would easily be able to kill them, with their sharp nails and teeth like iron. But they could not inflict the slightest injury on either the shepherds or the animals. Enraged, they

• asily kill anybody. But here we cannot even make a scratch on your skin." The shepherds replied, "It is due to the power of our king, who meditates constantly upon loving-kindness in his palace." The rakshasas were amazed to hear of such an exceptional being and asked the shepherds if they could meet their king. So the shepherds took them to the king, where they cried, "We need flesh to live, but we cannot

• . So the shepherds took them to the king, where they cried, "We need flesh to live, but we cannot kill even the smallest creature in your realm." The king thought, "If they find nothing to eat, these rakshasas will die, but I don't want to sacrifice any lives: I can only nour­ish them with my own flesh." And so this is what he did. The moment the rakshasas tasted the king's flesh, love for those around the

• king thought, "If they find nothing to eat, these rakshasas will die, but I don't want to sacrifice any lives: I can only nour­ish them with my own flesh." And so this is what he did. The moment the rakshasas tasted the king's flesh, love for those around them filled their hearts and all desire to harm others disappeared.

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• Appendix 5Finally, w h e n he departed for the land o f rakshasas and resided as the c h ie f o f the gathering o f vidyadharas, dakas, and dakinis in the Palace o f Lotus Light, he m anifested as abiding o n the level o f the R e g e n t o f Vajradhara, the vidyad

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• rock and meadow moun­tains, which are governed by rock demons and monkeys. The Regions of Peacocks Below are the three lower districts between the jungles and forests, which are governed by birds and rakshasas. At this time there were no human beings. But here, “the center of the nine re­gions” is defined as being Sarnye in the center surrounded by the four cardinal and four intermediate directions of Tibe

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• four devas and four gandharoas descended from the sky and established their dominion in eight places known as the eight Celestial Abodes (mkha' spyod lgignas brgyad). Likewise, four yakshas and four rakshasas, already on the earth, made their way to Jambudvipa, where they estab-lished themselves in eight Earthly Abodes (sa spyod lgi gnas brgyad), while four nagas and four asuras came to Jambudvipa from be

490

• non-dhannic actions committed there. In the past the mighty Victor Born from the Lake, Abandoned the king and disciples of Tibet And went to the southwest continent of Chamara50 To subdue the untamed rakshasas. Similarly, precious refuge and protector, I ask that you part from your disciples and patrons ofU-Tsang, And come this year to Dorney, your homeland, To tum toward the Dharma the minds of the untame

503

• bkar's chief disciple Kalden Rangdrol (sknlldan rang gro~, also known as Lhundrup Rigdzin (!hun grub rig 'dzin), who was present then. 50. Skt. Chamara (Tib. rnga yab), the southwestern island of the Rakshasas, from which rises the Glori-ous Copper-colored Mountain (zangs mdog dpal ri), the Buddhafield of Guru Padmasambhava. 51. Sangwa Yeshe cycle of Olkha ('ol kha'i gsang ba ye shes), the sixteen-volume c

688

• za'), the planet god, 124, 214, 238n. 10, 378 the spirit, 92n. 22 Rahulagupta (sgra can gsang ba, 9th cent.), one of Atisha's teachers, xxv n. 12 Rajendra Bikram Shah (1816-81), king ofNepal, 444n.23 Rakshasas (srin po), one of the eight classes of gods and spirits (lha srin sde brgyad), 343n. 10, 469 Rakshasis (srin mo), female spirits subdued by Guru Padmasambhava, 204n. 5 Ra Lotsawa Dorje Drak (rwa lo t

696

• ten Dargye Ling ( bya khyung tkg chen yon tan dar rgyas gling), in Dorney, 233, 241n. 60,519 Chamangpo (bya mang po), in To, Mangyul. See Many Birds Chamara (rngayab), the southwestern island of the Rakshasas, 346n. 65, 469, 482n. 50 Changchup Metok (byang chub me tog), at Lapchi, 432 Chang Lhatse (byang /ha rtse), in Tsang, 452, 454, 460 Changlung (spyang lung), in Dorney, 504 Char Sangnak Choling. See S

22

• ravasini can be awoken using the sleep awakening mantra. O Shankara, a Kulina using this method who intends to steal creates obstacles for himself, there is no doubt of it. Bhutas, pretas, pishachas, rakshasas, serpents, kinnari, naga maidens, underworld maidens, fairies, bhairavas, vatukas, and Ganapa create obstacles for those entering the place where protected women sleep. It causes the death of one's c

40

• ii, 55, 106Prayaga, xiPrinciple(s)fundamental, 4of Shakti, 165vital, ix, 1Prohibitions, 6Purity, 2, 49, 105, 115Pusha nadi, 29Raja Yoga, 107, 141, 154, 158Rajadhiraja Yog a , 154Rajas, 21, 22, 24, 123Rakshasas, 139, 164Religion, 105, 106Restrictions, 95dietary, 52Rewards, 6–8, 24, 25, 35, 36, 140, 162heaven, 6hell, 6Ritesobligatory, 146occasional, 14 6of the householder, 2optional, 146Ritual action, 39Rudr

161

• aiśvarya catua iguasammatam| These are the eight powers – anima and others – mentioned above, belonging to the ghostly souls(Pisacas). It is to be known that these powers become twofold for the Rakshasas. For the

23

• des’abha’s”a’ nibaddhas’ca divya’ks”arapadairyuta’h& sarvajn”a’h sarvaga’h s’uddha’h sarve sarvajn”a bha’vita’h&& 26 There are as many mantras as there are Rudras, Devas, Rakshasas, Yakshas and Mahesvaras. Their exact number cannot be known. They have been designed and composed in a language suitable to each division of the Earth and other worlds. They have been associated with

9

• e puravasini can be awoken using the sleepawakening mantra.O Shankara, a Kulina using this method who intends to steal createsobstacles for himself, there is no doubt of it. Bhutas, pretas, pishachas,rakshasas, serpents, kinnari, naga maidens, underworld maidens, fairies,bhairavas, vatukas, and Ganapa create obstacles for those entering theplace where protected women sleep. It causes the death of one's chi

12

• Bhandasura’.156. In the mean time, from the remnants of the ash of Manmatha were born twodemons – Vishukra and Vishanga. These two became the main brothers ofBhandasura.157. In addition, thousands of Rakshasas (demons) were born out of the ash ofManmatha. All of them became followers of Bhandasura. They formed a strong armyof 300 Akshouhinis (one Akshouhini consists of 21870 elephants, 65610 horses and1093

91

• position and being addicted to forbidden ways deceive many others. Oh Sureshvari, those who in disregard of their Varnashrama Dharma offer to us flesh, blood and wine become Bhutas, Pretas, and Brahmarakshasas," that is, various forms of evil spirits. This prohibits such worship as is opposed to Varnashramadharma. It is said, however, by the Vamacaris, who take consecrated wine and flesh as a Yajña, not to

351

• he was reborn several times as huge sea monsters. At length, just before the time of the last Buddha Sakya Muni, he was born as the son of a woman of loose morals in a country called Lankapuri of the Rakshasas. This woman used to consort with three Spirits -- a Deva in the morning, a Fire Genius at noon, and a Daitya in the evening. "Black Salvation" was reborn in the eighth month as the offspring of these

352

• itting in its uppermost branches. (These animals are the emblems of lust, anger and greed respectively which "kindle the fire of individuality".) At this place there was a huge sepulcher built by the Rakshasas where they used to leave their dead at the foot of the tree. Elephants and tigers came there to die; serpents infested it, and witch-like spirits called Dakinis and Ghouls brought human bodies there.

353

• Pilgrimages, there was a powerful destructive Bhairava Spirit. These Devas, Gandharvas, Rakshasas, Asuras and Nagas were proud, malignant and mighty Spirits, despotic masters of men, with great magical powers of illusion and transformation. These Spirits used to wander over these countries dresse

354

• birth to the Anuttara-Vajrayana Faith." The Buddha Marmedzad having revealed the event, he wished to see whether this was the Matam Rutra Demon referred to in the prophesy. So he collected a force of Rakshasas and went forth to fight a battle with the Demon force. Matam Rutra was very angry and said: "I am the Great Invincible One, who is without a peer, I am the Ishvara Mahadeva. The four great Kings of t

361

• science and wisdom, although from their mother they retained their shape and features, which are those of brutes. Then again proceeding further inward, He came upon the daughters of the Rutras and of Rakshasas, named respectively, Nyobyed-ma or "She who maddens," Tagbyed-ma "She who frightens," Dri-medma "The unsullied," Kem-pama "She who dries one up," Phorthogma "She who bears the Cup" and Zhyongthogma t

364

• oared with pain, "Come quick to the rescue, 0 my followers, who inhabit the ten directions To the right and left of the Skull-like Mansion And those who live in the gardens and the orchards. Yakshas, Rakshasas, and Pretas millions in number, advance to the rescue at once. 0 ye followers and adherents of the Rutra, who dwell in the twenty-four places, and countries Numbering millions and tens of million, wh

450

• pend up to hundreds of thousands ofniyutas of kotis of years or more, in wild forests, hundreds of miles wide,with no other company than28 beasts of prey, deer and birds, thieves andoutcasts, snakes, Rakshasas and a few stray hunters—he will still notcognize this detachment29 by which Bodhisattvas dwell as having set outwith earnest intention. But contaminated is that Bodhisattva and pollutedwhen he leans

265

• Manus, the P�tris, the Siddhas, Gandharvas, Kinnaras, Kimpurushas, · Vidyadharas, the A�hta V asus, the Ekadasa Rudras, the Dvadasa Adityas, the Asvini Devatas, the Asuras, Daityas, Danavas, Yakshas, Rakshasas, · Pisacas, Guhyakas-all these are Baddhatrnas only. All the Manavas of the 4 classes Brahmana,_ Kshatriya, Vaisya and Sudra are so. Even the animals, birds, reptiles, insects, wonns and germs, the p

341

• have easily avoided it) just to be one with the other thousands of women suffering imprisonment at Lanka and provide consolation to them. When Hanuman demanded her pc1mission to take vengeance on the Rakshasas in retribution, she is said to have pointed out to him that if the law of retribution were to prevail, let alone herself even Ram a, Bharatha and Lakshmana would have to be brought under its pervicw

84

• ds always wait upon Kubera. The illustrious Lakshmi and alsoNala Kubera always remain there (in that Sabha). Many others often go there. Many BrahmanaRishis and celestial Rishis always go there; many Rakshasas and Gandharvas wait there. There waitupon his friend, the lord of wealth, being ever cheerful and knowing no fatigue, the illustrious(deity), the husband of Uma, the Lord of all creatures, the three-

142

• ma: Divine love.Prithvi: Earth plane.Puja: Worship.Puranas: Name of Hindu sacred books.Purusha: Man.RRaja Yoga: A form of Yoga.Raja Yogic Samyama: Perfect restraint stated in Raja Yoga.Rajas: Passion.Rakshasas: Wicked people.Ramayana: The name of an epic.Raurava: One of the stages in hell.Rishis: Sages; seers of the secrets of life.Rudra: God of destruction—another name of Lord Siva.SSadhaka: Spiritual pra

49

• res are brought under his dominion. 200. By repeating these six lacs of times he becomes the vehicle of power and the protector of the world. 201. By repeating these twelve lacs of times the Yakshas, Rakshasas and the Na’ga’s come under his control; all obey his command. 202. By repeating these fifteen lacs of times the Siddhas, the Vidyadharas, the Apsaras come under the control of the Yogi. There is no d

47

• dtheLife,theLordofLords,theGreatGod,theHolyOne,theGoodShepherd.TheEvilOne,theSerpent,orSatan,whofiguressoconspicuouslyinthesun-myths,issimplythedarkandstormycloudtheenemyoftheSunperson-ified,theHindooRakshasasofourAryanancestors.Thecloudyshapehasassumedathousanddifferentforms,horribleorgrotesqueandludicrous,tosuitthechangingfanciesoftheages.-Thegodofonenationbecamethedevilofanother.Theworddevil,whentracedt

372

• ous;Scorpion,thyvenomisinnocuous.'1Though,inthesixthverseofthishymn,theserpentsaresaidtobebornofHeavenandEarth,thecontextdoesnotwarranttheideathatanyhomagetothemisintended;theyareassociatedwiththeevilRakshasas,theSunandAgnibeingrepresentedastheirhatersanddestroyers.Theseven-sisterrivers(streamsofthesacredGanges)supplyanantidotetotheirvenom,andcertainanimals,thepartridgeandthemungoose,aresaid,thoughinsignif

86

• annous and cruel race. Question: Are they a peculiar race? Answer: When a multitude lives in tyranny and cruelty, you maybe call it a race. But in reality5 is a characteristic of man. There are many Rakshasas to-day. 6~ good explanation is given in the words of ~afar:~ 'Who does not consider God during his Notes: 1. On the tlO.t.w of the lecture "Ramagl appear two sentences of the answer to the third ques

• ssenger of Indra and the chief of devas, has the head of a goat and rides on apeacock cart.8 [Notes.xhtml#rch6en8] There are also the Gandharvas, oftendescribed as men with birds’ legs and wings. The Rakshasas usually appear in theshape of a dog or a bird with a fat body. They are believed to distract yogis intheir meditation. In Hindu mythology, the first three avatars (incarnations) ofthe god Vishnu were

• nd, but also becomes sensitive to the existence ofdomesticated wilderness.Similar stories of conversion can be found in Hinduism and Buddhism as well. InHinduism, the Hindu sages tried to convert the Rakshasas, the evil spirits offorests to Hinduism. It is told in The Ramayana, the old Indian epic, that theprince Rama waged a ferocious battle against them, chased them in the deep oftheir dominion, and defe

• ter05.xhtml#page_72]Rafidah, 17 [Chapter02.xhtml#page_17]al-Rahman, 183 [Glossary.xhtml#page_183]ra’i, 56 [Chapter04.xhtml#page_56], 183 [Glossary.xhtml#page_183]Raine, 151n. 24 [Notes.xhtml#rch1en24]Rakshasas, 141 [Appendix.xhtml#page_141]Rama, 141 [Appendix.xhtml#page_141]Ramayana, The, 141 [Appendix.xhtml#page_141]rationality, 13 [Chapter02.xhtml#page_13], 153n. 1 [Notes.xhtml#rch2en1]rawi, 126–27 [Chap

40

• r did; whether his name was Cyclops, or Medusa, or yet the Orphic Titan, the anguipedal monster known asEphialtes. There were good "giants" in days of old just as there are bad "pigmies" now; and the Rakshasas and Yakshasof Lanka are no worse than our modern dynamiters, and certain Christian and civilised generals during modern wars. Norare they myths. "He who would laugh at Briareus and Orion ought to abs

84

• tor of the world, Brahma, is shown"creating fierce beings, denominated Bhutas and eaters of flesh," or as the text has it, "fiends frightful from being monkey-coloured and carnivorous."** Whereas the Rakshasas are generally translated by "Evil Spirits" and "the enemies of thegods," which identifies them with the Asuras. In the Ramayana, when Hanuman is reconnoitering the enemy in Lanka, hefinds there Raksh

85

• entific hypothesis, and an ethereal pre-human race generating the primeval men in the same fashion be tabooedas unscientific superstition? Or has materialism obtained a sole monopoly in Science?* The Rakshasas, regarded in Indian popular theology as demons, are called the "Preservers" beyond the Himalayas.This double and contradictory meaning has its origin in a philosophical allegory, which is variously r

115

• ze thanwe are now. In "Man" (by two chelas), all that is said of the Atlanteans is quite correct. It is chiefly that race which became"black with sin" that brought the divine names of the Asuras, the Rakshasas and the Daityas into disrepute, and passedthem on to posterity as the names of fiends. For, as said, the Suras (gods) or Devas having incarnated in the wise men ofAtlantis, the names of Asuras and Ra

118

• The Mystic Dragons" in Part II.)[[Footnote(s)]] -------------------------------------------------* So, for instance, in the Puranas, "Pulastya," a Prajapati, or son of Brahma -- the progenitor of the Rakshasas, and thegrandfather of Ravana, the Great King of Lanka (see Ramayana) -- had, in a former birth, a son named Dattoli, "who isnow known as the sage Agastya" -- says Vishnu Purana. This name of Dattoli

138

• -----------------------[[Vol. 2, Page]] 274 THE SECRET DOCTRINE.days" (Gen. vi.); who become with the Fifth Race the Kabirim: Kabiri with the Egyptians and the Phoenicians, Titans withthe Greeks, and Rakshasas and Daityas with the Indian races.Such was the secret and mysterious origin of all the subsequent and modern religions, especially of the worship of thelater Hebrews for their tribal god. At the same

139

• and scientific works -- in short, almost every record that has come down to usfrom antiquity -- contain references to giants. No one can fail to recognize the Atlanteans of the Secret Doctrine in theRakshasas of Lanka -- the opponents conquered by Rama. Are these accounts no better than the production of emptyfancy? Let us give the subject a few moments of attention.-------[[Footnote(s)]] ----------------

144

• d that --"Man was the first and highest (mammalian) animal that appeared in this (Fourth Round) creation. Then came still hugeranimals; and last of all the dumb man who walks on all fours." For, "the Rakshasas (giant-demons) and Daityas (Titans)of the "White Dwipa" (continent) spoiled his (the dumb man's) Sires." (Commentary.)Furthermore, as we see, there are anthropologists who have traced man back to an

160

• Purana; Asiat. Researches also, Vol. XI., pp. 99, 100); the White Island had veiled her face. Herchildren now lived on the Black land, wherein, later on, Daityas from the seventh Dwipa (Pushkara) and Rakshasas fromthe seventh------------------------------------------------------------------------[[Vol. 2, Page]] 320 THE SECRET DOCTRINE.climate replaced the Saddhus and the ascetics of the Third age, who "ha

162

• ere Mag "late of" Saka-Dwipa, and lived in those days inChaldea. This is an intentional confusion, again.The earliest pioneers of the Fourth Race were not Atlanteans, nor yet the human Asuras and the Rakshasas which theybecame later. In those days large portions of the future continent of Atlantis were yet part and parcel of the Ocean floors."Lemuria," as we have called the continent of the Third Race, was

168

• Danavas and Daityas; Ceylon had her Rakshasas; Greece, her Titans; Egypt, her colossal Heroes; Chaldea, her Izdubars(Nimrod); and the Jews their Emims of the land of Moab, with the famous giants, Anakim (Numbers xiii. 33). Mosesspeaks of Og, a k

173

• inence and acentral tomb." . . . "Bones are found in them (the tombs)," he says, "and Mr. Hillwell tells us that some of these areenormous, the natives (of Malabar) calling the tombs the dwellings of Rakshasas (giants)." Several stone circles,"considered the work of the Panch Pandava (five Pandus), as all such monuments are in India, so numerous in thatcountry," when opened by the direction of Rajah Vasari

195

• ,000, during the existence of the former. The Devs were giants, strong and wicked;the Peris were smaller in stature, but wiser and kinder.Here we recognize the Atlantean giants and the Aryans, or the Rakshasas of the Ramayana and the children of BharataVarsha, or India; the ante- and the post-diluvians of the Bible.Gyan (or rather Gnan, true or occult Wisdom and knowledge), also called Gian-ben-Gian (or Wi

202

• and infernal regions, thus became synonymous in ideasand attributes as well as in name.------------------------------------------------------------------------[[Vol. 2, Page]] 408 THE SECRET DOCTRINE.Rakshasas and Giants of Lanka, and the direct descendants of Singha, or Leo, became connected with Sancha dwipa orPoseidonis (Plato's Atlantis). Only, as shown by Mackey's "Sphinxiad," this must have occurred

365

• d Africa; in Palestine and Algeria; in Sardinia (see the Nuraghi andSepolture dei giganti, or tombs of giants); in Malabar, in India, where they are called the tombs of the Daityas (giants) andof the Rakshasas, the men-demons of Lanka; in Russia and Siberia, where they are known as the Koorgan; in Peru andBolivia, where they are termed the chulpas or burial places, etc., etc., etc.There is no country from

377

• Atlantis. So, also, the war between the Rakshasas of Lanka and the Bharateans, the melee of the Atlanteans and Aryansin their supreme struggle, or the conflict between the Daevas and Izeds (or Peris), became, ages later, the struggle ofTitans, separ

217

• ndwork in several personifications in the Puranas, only far more ample andphilosophically suggestive.Thus Pulastya, a "Son of God" -- one of the first progeny -- is made the progenitor of Demons, the Rakshasas, the tempters and theDevourers of men. Pisacha (female Demon) is a daughter of Daksha, a "Son of God" too, and a God, and the mother of all thePisachas (Padma Purana). The Demons, so called in the Pu

297

• m which the visible Universe is fashioned); and, after these developments (evolved entities), all the elements. Such is theupperward gradation among entities. Gods, Men, Gandharvas, Pisachas, Asuras, Rakshasas, all have been created by Svabhava(Prakriti, or plastic nature), not by actions, nor by a cause" -- i.e., not by any physical cause."These Brahmanas (the Rishi Prajapati?), the creators of the world,

109

• Isis Unveiled Vol II 97 spiritsʺ in the sense in which the spiritualists use this term. This is what is said of them: ʺThen they (the gods) created the Jackshas, the Rakshasas, the Pisatshas,* the Gandarbas† and the Apsaras, and the Asuras, the Nagas, the Sarpas and the Suparnas,‡ and the Pitris — lunar ancestors of the human raceʺ (See Institutes of Manu, Book I., sloka 3

391

• Isis Unveiled Vol II 379 gods or the Rakshasas (bad spirits). In the Brahmanical and Buddhist ideas, a curse, a blessing, a vow, a desire, an idle thought, can each assume a visible shape and so manifest itself objectively to the eyes of its auth

419

• work in several personifications in the Puranas, only far more ample and philosophically suggestive. Thus Pulastya, a "Son of God" -- one of the first progeny -- is made the progenitor of Demons, the Rakshasas, the tempters and the Devourers of men. Pisacha (female Demon) is a daughter of Daksha, a "Son of God" too, and a God, and the mother of all the Pisachas (Padma Purana). The Demons, so called in the

574

• which the visible Universe is fashioned); and, after these developments (evolved entities), all the elements. Such is the upperward gradation among entities. Gods, Men, Gandharvas, Pisachas, Asuras, Rakshasas, all have been created by Svabhava (Prakriti, or plastic nature), not by actions, nor by a cause" -- i.e., not by any physical cause.

759

• did; whether his name was Cyclops, or Medusa, or yet the Orphic Titan, the anguipedal monster known as Ephialtes. There were good "giants" in days of old just as there are bad "pigmies" now; and the Rakshasas and Yakshas of Lanka are no worse than our modern dynamiters, and certain Christian and civilised generals during modern wars. Nor are they myths. "He who would laugh at Briareus and Orion ought to a

851

• or of the world, Brahma, is shown "creating fierce beings, denominated Bhutas and eaters of flesh," or as the text has it, "fiends frightful from being monkey-coloured and carnivorous."** Whereas the Rakshasas are generally translated by "Evil Spirits" and "the enemies of the gods," which identifies them with the Asuras. In the Ramayana, when Hanuman is reconnoitering the enemy in Lanka, he finds there Rak

852

• [[Vol. 2, Page]] 164 THE SECRET DOCTRINE. Asuras, Rudras,* Rakshasas and all the "Adversaries" of the Gods in the allegories, with the Egos, which, by incarnating in the still witless man of the Third Race, made him consciously immortal. They are, then, during the cyc

853

• ge]] ------------------------------------------------------------------------ [[Vol. 2, Page]] 165 TO THE MONERON THE CREATOR. the "Boneless." This is the Second Root-Race, endowed by the preservers (Rakshasas)* and the incarnating gods (Asuras and the Kumaras) with the first primitive and weak spark (the germ of intelligence) . . And from these in turn proceeds:-- 3. The Third Root-Race, the "Two-fold" (A

854

• * The Rakshasas, regarded in Indian popular theology as demons, are called the "Preservers" beyond the Himalayas. This double and contradictory meaning has its origin in a philosophical allegory, which is variously

918

• than we are now. In "Man" (by two chelas), all that is said of the Atlanteans is quite correct. It is chiefly that race which became "black with sin" that brought the divine names of the Asuras, the Rakshasas and the Daityas into disrepute, and passed them on to posterity as the names of fiends. For, as said, the Suras (gods) or Devas having incarnated in the wise men of Atlantis, the names of Asuras and

923

• [[Footnote(s)]] ------------------------------------------------- * So, for instance, in the Puranas, "Pulastya," a Prajapati, or son of Brahma -- the progenitor of the Rakshasas, and the grandfather of Ravana, the Great King of Lanka (see Ramayana) -- had, in a former birth, a son named Dattoli, "who is now known as the sage Agastya" -- says Vishnu Purana. This name of Datto

965

• days" (Gen. vi.); who become with the Fifth Race the Kabirim: Kabiri with the Egyptians and the Phoenicians, Titans with the Greeks, and Rakshasas and Daityas with the Indian races. Such was the secret and mysterious origin of all the subsequent and modern religions, especially of the worship of the later Hebrews for their tribal god. At the sa

967

• nd scientific works -- in short, almost every record that has come down to us from antiquity -- contain references to giants. No one can fail to recognize the Atlanteans of the Secret Doctrine in the Rakshasas of Lanka -- the opponents conquered by Rama. Are these accounts no better than the production of empty fancy? Let us give the subject a few moments of attention. ------- [[Footnote(s)]] -------------

979

• that -- "Man was the first and highest (mammalian) animal that appeared in this (Fourth Round) creation. Then came still huger animals; and last of all the dumb man who walks on all fours." For, "the Rakshasas (giant-demons) and Daityas (Titans) of the "White Dwipa" (continent) spoiled his (the dumb man's) Sires." (Commentary.) Furthermore, as we see, there are anthropologists who have traced man back to a

1012

• urana; Asiat. Researches also, Vol. XI., pp. 99, 100); the White Island had veiled her face. Her children now lived on the Black land, wherein, later on, Daityas from the seventh Dwipa (Pushkara) and Rakshasas from the seventh

1016

• e Mag "late of" Saka-Dwipa, and lived in those days in Chaldea. This is an intentional confusion, again. The earliest pioneers of the Fourth Race were not Atlanteans, nor yet the human Asuras and the Rakshasas which they became later. In those days large portions of the future continent of Atlantis were yet part and parcel of the Ocean floors. "Lemuria," as we have called the continent of the Third Race, w

1028

• asked. In History and tradition, is the answer. Traditions about a race of giants in days of old are universal; they exist in oral and written lore. India had her Danavas and Daityas; Ceylon had her Rakshasas; Greece, her Titans; Egypt, her colossal Heroes; Chaldea, her Izdubars (Nimrod); and the Jews their Emims of the land of Moab, with the famous giants, Anakim (Numbers xiii. 33). Moses speaks of Og, a

1039

• ence and a central tomb." . . . "Bones are found in them (the tombs)," he says, "and Mr. Hillwell tells us that some of these are enormous, the natives (of Malabar) calling the tombs the dwellings of Rakshasas (giants)." Several stone circles, "considered the work of the Panch Pandava (five Pandus), as all such monuments are in India, so numerous in that country," when opened by the direction of Rajah Vasa

1086

• 00, during the existence of the former. The Devs were giants, strong and wicked; the Peris were smaller in stature, but wiser and kinder. Here we recognize the Atlantean giants and the Aryans, or the Rakshasas of the Ramayana and the children of Bharata Varsha, or India; the ante- and the post-diluvians of the Bible. Gyan (or rather Gnan, true or occult Wisdom and knowledge), also called Gian-ben-Gian (or

1101

• Rakshasas and Giants of Lanka, and the direct descendants of Singha, or Leo, became connected with Sancha dwipa or Poseidonis (Plato's Atlantis). Only, as shown by Mackey's "Sphinxiad," this must have occurred

1442

• Africa; in Palestine and Algeria; in Sardinia (see the Nuraghi and Sepolture dei giganti, or tombs of giants); in Malabar, in India, where they are called the tombs of the Daityas (giants) and of the Rakshasas, the men-demons of Lanka; in Russia and Siberia, where they are known as the Koorgan; in Peru and Bolivia, where they are termed the chulpas or burial places, etc., etc., etc. There is no country fro

1467

• confused with, the general fate of Atlantis. So, also, the war between the Rakshasas of Lanka and the Bharateans, the melee of the Atlanteans and Aryans in their supreme struggle, or the conflict between the Daevas and Izeds (or Peris), became, ages later, the struggle of Titans, sep

645

• century through translations of theArabian Nights.Among Hindus there are similar beliefs in ghoul-like fig-ures, such as the vetala, a demon that haunts cemeteries and an-imates dead bodies, and the rakshasas, a whole order of evil de-mons that disturb sacrifices, harass devout people, and devourhuman beings. Even lower than the rakshasas are the pishachas,the vilest and most malignant of fiends. In India

• , a demon that haunts cemeteries and an-imates dead bodies, and the rakshasas, a whole order of evil de-mons that disturb sacrifices, harass devout people, and devourhuman beings. Even lower than the rakshasas are the pishachas,the vilest and most malignant of fiends. In India the line be-tween ghoulish and vampire figures is often unclear. In Hindu-ism the eating of human flesh is a forbidden and degradin

792

• demon, but Durga appeared to have beena great enemy of the demon race. The asuras, probably a veryancient and aboriginal pantheon of deities, later became de-mons in the popular imagination, and the rakshasas may havebeen cloud-demons. They were described as cannibals, couldtake many forms, and were constantly menacing the gods. Theyhaunted cemeteries, disturbed sacrifices, animated the dead,and harried a

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• ii, concern-ing whom many particulars may be found in De Idolatria liberof Dionysius Vossius (editions 1633, 1641).The jinn, on the contrary, who seem to be the lineal descen-dants of the dévatés and rakshasas of Hindu mythology, werenever worshiped by the Arabs nor considered as anything butagents of the Deity. Since the establishment of Islam, indeed,they have been described as invisible spirits, and the

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• a wreath of entrails and worea sacrificial cord of hair; he gnawed the flesh of a man’s headand drank blood out of a skull, thus adding him to the list ofthe world’s vampires. In other stories, these rakshasas have for-midable tusks, flaming hair, and insatiable hunger. They wan-der about the forests catching animals and eating them.Rakshasas feature in the Hindu religious epic of the Ramay-ana. When the m

• -der about the forests catching animals and eating them.Rakshasas feature in the Hindu religious epic of the Ramay-ana. When the monkey god Hanuman goes to the city of Lankain search of Sita, he sees rakshasas of many varied kinds, somedisgusting in appearance, others quite beautiful.‘‘Some had long arms and fearful shapes; some were fat,others very lean, some were dwarfs, others exceedingly tall.Some had

1

• eplied that he had roamed the world, looking for a pure place to meditate in. Unable to find one, he, out of anger and frustration, he created the terrible pishachas, flesh-eating ghouls and terrible rakshasas, intent on killing people. Out of compassion however, he kept this terrible horde in the cremation ground. As he did not want to live without the bhutas and ganas, he chose to live in a cemetery. Whe

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• demon, but Durga appears to have been a great enemy of the demon race. The Asuras, probably a very ancient and aboriginal pantheon of deities, later became demons in the popular imagination, and the Rakshasas were cloud - demons. They are described as cannibals, could take any form, and were constantly menacing the gods. They haunt cemeteries, disturb sacrifices, animate the dead, harry and afflict mankin

90

• y. There were local as we as individual genii, concerning whom many particulars ma be found in " Vossius, " de Idol. The jinn, on the contrary, who seem to be the line descendants of the Devatiis and Rakshasas of the Hind mythology, were never worshipped by the Arabs, nor considered as anything more than the agents of the Deity Since the establishment of Mohammedanism indeed, the have been described as inv

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• nder - cloud. He had made himself a wreath of entrails; he wore a sacrificial cord of hair; he was gnawing the flesh of a - man's head and drinking blood out of a skull. In another story these Brahma Rakshasas have formidable tusks, flaming hair, and insatiable hunger, They wander about the forests catching animals and eating them. Mr. Campbell tells a Mahrata legend of a master who became a Brahmapayusha

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• . (4) "Mara - rupa" -- Doomed to death (3 principled). (5) Asuras -- Elementals -- having human form (6) Beasts -- [Elementals] 2nd class -- animal Elementals {[Asuras and Beasts are] Future men. (7) Rakshasas (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of kno wledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary -- until our