SHYAM MANOHAR PANDEY SURASA, SIMHIKA AND LANKA IN THE VALMIKI AND OTHER RAMAYANAS After more human episodes of the Ayodhya Kanda in the Valmiki-Ramdyana' events move towards the forest and the city of Lanka where demons with their ferocious actions and supernatural powers play an important role in the structure of the story. Scholars have discussed Ravana, Marica, Siirpanakha in some detail but other female demons such as Surasa’, Sirhhika? and Lanka* who play relati- vely minor parts in the Ramayana have drawn little attention. The object of this paper is to study these three female demons who try to 1. Robert P. Goldman says: «We feel that it is extremely unlikely that the archetype of the VRa. can be much earlier than the beginning of the seventh century B, C. although it is impossible to demonstrate this with any sort of rigor». Cf. the ‘VR4. Introduction and translation by, Robert P. Goldman, New Jersey, Princeton University Press, 1984, Vol. I, Introduction, p. 23. 2, Surasa is called the mother of serpents (Ndgamdtr). All serpents are of divine extraction since one of Kagyapa’s eight wives was Tamra whose daughter Suki was mother of Nata and thus grandmother of Vinata and Vinataé was the mother of Surasa who bore the Nagas and of Kadru, who bore serpents. For details see E. WASHBURN Hopkins, Epic Mythology, Delhi, Motilal Banarasidass, 1986 (first published in Strassburg in'1915), p. 23. 3. Sirhhika. Hopkins says: «One sort of Raksasas are called Mandehas. These Raksasas hang upon rocks and fall into the water at sunrise, dying daily in fighting the sun. As Sirnhika is a Raksasi her son Rahu who devours the sun and moon (ecli- pse) should fall into this category». Ibid. pp. 44-45. 4, Lanka. A guardian deity of Lanka and according to the VR&@. a symbol of Lanka city itself. In different Ramédyanas she has been described differently. For details see the discussions in the title «Lanka». 228 Shyam Manohar Pandey obstruct the path of Hanum4n in his search for Sita in Lanka. Hanuman overcomes all of them and then enters Lanka. Surasa Hanuman meets Surasd, the mother of Nagas in the ocean, imme- diately after crossing the mountain Mainaka>. It appears that Surasa has been sent by the gods, ascetics and Gandharvas who are immortal sages, to test Hanuman’s strength: «Thereupon the Gods, Gandharvas and Siddhas with the ascetics called upon Surasa, the Mother of Serpents, who resembled the Sun, saying: “The effulgent son of the wind is crossing the main, it is for you -to delay him for a while. Assuming the form of a terrible Raksasi as high as a mountain with monstrous jaws and copper eyes, do thou reach up to the sky”. We desire to test his strength and measure his . fortitude to see if he is able to overcome you or if he retires discomfi- ted»’. Then Surasd assumes the form of a female demon, terrible, deformed and awesome for everyone. She stops Hanuman and says: «O great monkey! Gods have offered you to me and I will eat you up. Come into my mouth; Brahma has given me this boon»*. Surasa then widens her mouth to swallow Hanuman. This episode is found in all 5. Mainaka: name of a mountain son of Hima-Vat by Mena or Menaka and said to be the only mountain to have retained his wings when Indra clipped the wings of the other mountains. According to some, this mountain was situated between the southern point of the Indian Peninsula and Lanka. A detailed description of Mainaka is found at the very beginning of the Sundara-Kanda chapter of the Valmiki- Ramdyana. He requests Hanuman to rest a while before going to Lanka in a human form but Hanuman politely declines as he is in a hurry to fulfil the work of Rama. _ For details see VR4., Sundara Kanda, Hindi trans. by Rama Narayanadatta Sastri, Gorakhapura, Gita Press, V.S. 2047 (9th edition), Vol. 2, Sloka 91 to 135. The Gita Press edition is based on Southern recension - see also M. MONIER- WILLIAMS, Sanskrit-English Dictionary, Oxford University Press, 1974 (First Ed. 1899). 6. The Ramayana of Valmiki, trans. Hari Prasad Shastri, London, 1985 (origi- nally published in 1958), p. 334. 7. Ibid. p. 334. 8. VR&4., Gorakhapura, p. 856. Surasd, Sirmhika and Lankd in the Valmiki and other Ramayanas 229 the major Raémdyanas but the PGeseHIDHOnS vary slightly in each Ramdyana. In the Tamil Raémdyana of Kamba Surasa has been described as a woman with a pure heart. Gods tell her that Hanuman is going to be helpful in dispelling the sorrows of the world. Hence she should test his strength. Afterwards Surasa opens the cavity of her mouth, stret- ching her head towards the sky. She stops Hanuman and he enters her mouth’. In the Telugu Ramayana this episode appears in Kiskindhd Kanda where Gonabuddha, the author of this Ramayana, briefly describes Surasé as a very hungry woman. Again, like in all other Ramayanas, the Gandharvas persuade Surasa to assume the form of a Raksasi "°, In the Adhyatma-Ramdyana Surasi is briefly described as doing the same thing as is described in the Valmiki and Tamil Raémdayanas"'. In the Bengali Ramédyana of Krttivasa descriptions are a bit more detailed when the gods ask Surasi to dispel their fears. They say that the son of the wind is on his way to Lanka to bring news of Rama’s beloved. They ask her to obstruct him, test the extent of his strength and intellect and to discover whether he is really capable of fulfilling the task of finding Sita. Hearing this Surasa takes the form of a dread- ful Rdksasi and proceeds to do as she has been told by the gods’. 9. Kamba Tamil R&@mdyana, Hindi trans. by N.V. Rajgopalana, Patna, 1964, Vol. 2, pp. 12-13. According to V. V. S. Aiyar it was composed in the 9th century. Kamba-Ramdyana: A study, Bombay, 1970, “Introduction”. Some other scholars have put the date as the 12th century. 10. GONABUDDHA RANGANATHA, R&miiyana, Hindi trans. by Kamaksi Rava, Patna, 1961, p. 209. This Telugu Ramayana was composed in 1380 A.D. 11. Adhyatma-Radmdyana - text and Engl. trans. by Swami Tapasyananda, Madras, 1985, p. 227. According to Camel Bulcke some scholars have tried to prove that Ramananda himself was the author of the Adhyatma-Ramdyana. Tulasidasa in RamacaritamGnasa and Eknatha in the Bhadvartha Ramayana both seem to be influenced by the Adhyatma-Ramdyana (14th-15th century) which is probably a text of the Ramaite sect. For details see ‘The authorship of the Adhydtma Ramayana”, JGJRI, Allahabad, 1, pp. 215-239, cf. Camel Bulcke, Rama Katha, Allahabad, 1962, p. 171. 12. Krttivasa Ramdyana, trans. by Shudha Mazumdar, Calcutta, Orient Longman’s Private Limited, 1958, p. 169. The date of Bengali Ramayana, according to Dinesh Chandra Sen, is 14th century. See Bengali Ramayanas, Calcutta, 1920, pp. . 152-166, Later scholars put it in the 15th century. i | | | | 230 Shyam Manohar Pandey Here in the Valmiki-Raémdayana Hanuman tells Surasé everything about his mission in some detail. He explains how Ravana has abduc- ted Sita who was staying with Rama and Laksmana in the Dandakaranya. He also explains that the Raksasas have become Rama’s enemy because of his benevolent attitude and his services to other_people. He also-tells-her-that-he is.going-to-find-Sita.as.the.mes- senger of Rama and that she should also help Rama because she lives in his kingdom”. - This part of the story is repeated only in the Bengali Ramédyana. None of the other Ra@mdyanas such as Kamba’s Tamil, Gonabuddha’s Telugu, and Tulasidasa’s Ramacaritamdnasa have included this repe- tition of the past story. In all the versions of the Ramayana Hanuman makes a promise to Surasa that he will come back to her after performing the work of his master Rama and then she can eat him up. Obviously Surasa rejects this. In the Valmiki-Ramdyana Hanuman tells Surasa that if she wishes to eat him up she can do so when he returns after having seen Sita. Hanuman says: «I will come into your mouth and I promise this to you truthfully»"*. In the Tamil Ramdyana Hanuman tells Surasa: «You are a woman suffering from the flames of hunger. When I will return after finishing the work of Rama who is the Lord of all the gods in heaven I will surrender myself to you». Hanuman smiles as he makes this promise. But Surasa insists that she will eat him up anyway. Then Hanuman, expert in knowledge (Jfiana) makes fun of her and says: «I am alone but I will enter your terrible mouth. Eat me if you can»'®. This statement is not found in other Ramdyanas. However the promise of Hanuman to come back to Surasa to be eaten by her is a recurrent theme in all the Ramdyanas. In the Telugu Ramayana Hanuman says: «Woman do not obstruct 13. VR&. (Gorakhapura), Vol. 2, pp. 856-857. 14, Ibid. p. 857, Sloka 154-155. 15. Tamil Ramayana, op. cit, Vol.2,p.12. - 16. Ibid. p. 12. Surasa, Sirthika and Lanka in the Valmiki and other Ramayanas 231 my path. After having completed my work I will return to you and fulfil your desire. Now I go. I do not speak a lie»!’. The Adhydtma-Ramdyana describes this as follows: «Thereupon Hanuman said to Surasé: “Oh mother! I am going at Rama’s com- mand to find out the whereabouts of Sita. Finding her out I shall return quickly and after conveying to Rama the news of her welfare I will enter into your mouth. Now give me passage, salutations to you Surasa’»!®. In the Bengali Ramayana Hanuman repeats the same promise to Surasa: «If you are still determined to devour me I tell you truly I will return to enter your mouth after bringing the news of Sita to Rama»’’. Tulasidasa briefly repeats more or less the same thing as do all the other Ramdyanas. Hanuman says to Surasé: «Mother, let me go. I will come back and enter your mouth after I have given news of Sita to my Lord», It is to be remembered here that Hanuman calls Surasé Mother as is also stated in the Adhydtma-Ramdyana but not in any of the other Ramayanas. In the Valmiki-Ramdayana Surasa who can change her form at will says: «I have been given a boon that nobody can cross me and go away». Hanuman then angrily says: «Expand your mouth so that you can bear the burden of my body». Surasa widens the length of her mouth to ten yojanas*'. Hanuman then enlarges himself to ten yojanas. Again Surasa extends her mouth to the length of twenty yojanas. Hanuman then changes his size to thirty yojanas. In this manner 17. Telugu Ramayana, op. cit., p. 209. 18. Adhyatma-Ramdyana, op. cit., p. 227. 19, Krttivaésa-Ramédyana, op. cit., p. 170. 20. Tulasidasa, Ramacaritamdnasa, ed. Hanumana Dasa Poddara, V. S. 2043, 25th edition, Sundara Kanda, Doha 1-3. Tulasidésa composed his Ramédyana in V. S. 1731. It is called Ramacaritamédnasa (the Holy Lake of the Acts of Rama). It has been translated into English by several scholars but the translation by W. D. P. Hill is based on the Gita Press edition which is the most popular edition in Hindi, Delhi, Oxford University Press, 1971 - Second Ed.). 21. Cf VR4., op. cit., Vol. 2, Sloka 159-168. Yojana - A particular measure of distance, sometimes regarded as equal to 4 or 5 miles but more correctly 4 kroSas or about nine miles; according to other calculations 2 1/2 miles and according to some 8 kroSas, see M. MoniER WILLIAMS, Sanskrit-English Dictionary, Oxford, 1964 (First Ed. 1899), p. 858. if icore yea 232 Shyam Manohar Pandey Surasa keeps on increasing the size of her mouth and Hanuman keeps on increasing the size of his body. Finally Hanuman reduces his size to be as small as a thumb (angustha matrakah) and enters Surasa’s mouth and comes out of her mouth immediately and standing in space says: «O Daksayani Surasd, salutations to you. I have entered your mouth and now I go to seek out Vaidehi. Your boon has been honoured». Seeing Hanuman emerging from her mouth like the moon from the mouth of Rahu, Surasé assumes her own form and says: «Go O best of monkeys, accomplish your mission. You have done well, o friend. Now restore Sita to the magnanimous (mahdtmd) Raghava»”*. In the Tamil Ramayana Hanuman assumes a small shape and comes out of Surasa’s mouth. Angustha Matrakah (size of a thumb) is not mentioned here. After Hanuman comes out of Surasa’s mouth he resumes his normal size. Surasa also resumes her usual form and with great motherly affection says: «There is nothing impossible for you now». She praises him and pays him many compliments. Then the Kinnaras start singing happily. Goddesses perform dances in many forms. Gods chant the Vedas. Malign spirits (bhiitas) etc. also praise Hanuman”. These descriptions are not found in either the Valmiki- Ramayana or the other Ramayanas. The Telugu Ramayana of Gonabuddha describes Hanuman as ‘transforming himself into the form of angustha (thumb). The author of this Ramdyana emphasises that Hanuman comes out of Surasa’s mouth in the same way that a Jfidni gives up the difficult bondage of this world?*. Surasa gives her blessings to Hanum§n as is seen in all the other Ramdyanas. All the descriptions of Surasa’s expansion of the cavity of her mouth to the size of several yojanas and Hanuman’s changing of his body size accordingly to bigger and bigger sizes up to the extent of one hundred yojanas is also found here. In the Bengali Ramayana the changing by Hanuman of the size of his body and the expansion of Surasa’s mouth has been described in the same way as in all the other Ramdyanas. ‘ 22. The Ramayana of Valmiki translated into English by Hari Prasad Shastri, London, 1985 (first published in 1957), pp. 335-336. 23. Tamil Ramayana, op. cit., p. 13. 24. Telugu Ramayana, op. cit., p. 210. Surasa, Simthika and Lanka in the Valmiki and other Ramdyanas 233 Hanuman here salutes Surasa and she gives him her blessings as follows: «Go in peace, Hanuman and fare you well. May the bright immortals grant all that is good for you. I was sent to test your prowess and skill and now I know both. Contrive for the reunion of Rama and Sita». With this the Snake-mother returns to her own abode”. In the Adhydtma-Ramdyana Hanuman’s expansion of his body and Surasa’s widening of the cavity of her mouth have been described in almost the same way as in Valmiki’s Ramayana. At first Surasa expands her mouth to the length of five yojanas and then gradually to fifty yojanas. Hanuman then reduces himself to the size of a thumb, enters her mouth and then comes out. Surasa blesses Hanuman and informs him that she is there upon the commands of the Gods to test his strength. Surasa calls Hanuman, budhimatam-var (wisest among ' intelligent personages)”. In the Ramdyana of Tulasidasa, Surasa expands her mouth to first one yojana in length, then to sixteen yojanas in length and then to one hundred yojanas in length. Hanuman changes his shape accordingly and finally assuming a small shape enters Surasa’s mouth and then comes out of her mouth. In the end Suras@ says to Hanuman: «You can do everything for Rama. You are the abode of intelligence and strength». She blesses him and goes away. Hanuman then proceeds happily towards Lanka’’. It is clear here that Tulasidasa does not describe Hanuman changing himself to the size of a thumb as does the Valmiki, Adhydtma, Telugu or the Bengali Ramayanas. However the Tamil Ramayana like Tulasidasa’s Ramdyana does describe Hanuman transforming himself into a small size. "It is to be remembered here that Surasa is incited by the gods to assume the form of a Raksast (female demon). She can change her form at will. As a demon she is capable of eating human flesh. However she is very different from Surpanakha who appears in Aranya Kanda as a beautiful maiden to attract Rama. It is her lust that makes her change her form. In the case of Surasa it is the Gods who make her change her form to test Hanuman’s strength and prowess. 25. Bengali Ramdyana, op. cit., p. 171. 26. Adhyadtma-Ramayana, op. cit., p. 228. 27. Ramacaritamd@nasa, Sundara-Kanda, Doha 2. 234 Shyam Manohar Pandey Surasa is a Goddess herself according to Valmiki even though she is the mother of serpents (nd@gamdta). It appears from Valmiki that Brahma has given her a boon to act like this. Tulasidasa also refers to the boon. In the end Surasa gives her blessings to Hanuman so that he can achieve his goal. Though basically a goddess she is ready to perform: violent-acts-which-most-of-the Raksasas-do-throughout the Ramayana with the exceptions of some characters such as Trijataé and Vibhisana. In the form of a female demon Surasa is deformed, horrific and terrifying. There is a clear contrast here. Hanuman is mightier than Surasa and in spite of being powerful he is also humble and the intelligent messenger and helper of Rama. Simhika Like the Garura bird Hanuman, in the Valmiki-Raémdyana, now passes through red, yellow and white clouds. In the meantime the female demon Simhika sees him. Simhika, like other demons such as Surasa, Marica, Surpanakha can change her form at will. She says to herself: «A great creature has appeared after a long time. I will eat this creature and my hunger will be satisfied for a long time. Thinking " like this she seizes the shadow of Hanuman. This cripples Hanuman’s valour. Just like a big ship in the sea is blocked against the wind, Hanumian’s heart sinks»”®. After his movement has been blocked Hanuman looks around and later finds a creature on the surface of the sea. This creature is the female demon Sirhhika. Sugriva, the King of the monkeys has already told Hanuman about this female demon who catches her prey through its shadow. . Hanuman immediately realises that it is Simhika who is attacking him and greatly expands his body. Then Simhika opens her mouth and touches the sky (Gkaéa) and the nether regions (patdla) and, roaring like a cloud she jumps towards Hanuman. When Hanuman sees her mouth which is as big as his body he shrinks his body and falls into 28. Valmiki-Ramdyana (Gorakhapura), Vol. 2, pp. 858-859. Surasd, Simhika and Lanka in the Valmiki and other Ramayanas 235 her mouth and tears the vulnerable part of her body (marma). She is slain and falls into the sea. Sirhhika is said to be Rahu’s mother. When there is an ectipse of the moon (candra grahana) Rahu is supposed to swallow the moon. It is to be noted here that Hanuman has been described here as a full moon swallowed by Rahu”. Creatures of the sky praise Hanuman for his terrific action and bless him so that he may be successful in his mission. They say: «O great monkey, he who has the four virtues, courage (dhrti), vision (drsti), intelligence (mati) and ability (daksya) to never fail in his objectives»*?, A long description of the female demon is found in the Tamil Ramayana. She has large eyes and can see for about ten miles. She can be compared with demons such as Madhu and Kaitabha*!. Her teeth look like swords and she has put on the skin of an elephant with a trunk. Her mouth is big. When she raises her head she touches the sky and the ocean starts washing her feet. In the Tamil Raémdyana Simhika is called Angatara. There is a dialogue between Angatara and Hanuman. Hanuman says: «It appears that you have the boon of catching people through their shadows. You have stopped my path by stretching the cavity of your mouth into space. Who are you and why are you standing here?». None of this conversation is found in the Valmiki-Raémdyana. Angatara replies: «Give up the thought that I am just a woman. Even immortals’ death is certain when they come near me. Not even the God of death Yama can stop me from eating creatures or beings who come into my sight»**. The Valmiki-Ramdayana does not include all these details. ‘When the female demon opens her mouth with teeth as sharp as swords Hanuman enters her mouth. All the Gods think that he is dead. The God of Dharma (dharmadeva) cries; other gods are perturbed but 29. Ibid. p. 859. 30. Yasyatvetanicatvari vanarendra yatha tava dhrtirdystirmatirdaksyam sa karmasu na stdati, VR4., Sundara Kanda, Sloka 201, p. 859. 31. Tamil Ramdéiyana, p. 14, Madhu and Kaitabha, names of the two Asuras kil- led by Visnu. Kaitabha was also a name of Durga, see M. MONIER WILLIAMS, Sanskrit-English Dictionary, Oxford, 1964 (First Ed. 1899), p. 311. 32. Ibid. p. 14. 236 Shyam Manohar Pandey Hanuman comes out of the demons stomach at once. Angatara bursts . into tears and carries on crying. Like the Garura bird who killed the serpents, Hanuman tears Angatara’s stomach and mouth. The Tamil Ramdyana is unique in giving these details. In the Telugu Ramayana the whole episode relating to Sirhhika is very. brief. Here Hanuman kills Simhika by tearing her stomach and then Indra and the other gods shower flowers on Hanuman*?. The Adhydtma-Ramayana also shortens this episode. The description in this Ramayana is as follows: «Hanuman was held up by a fierce demoness called Simhika who stationed herself amidst the waters and had the power to catch anything by gripping its shadow. When Hanuman of great prowess was caught by her he thought: “Who or what is obstructing my cause and curbing my speed? I do not see anyone before me. It is very puzz- ling indeed”. Pondering this in his mind Hanuman looked down and then saw the mighty and terrific form of Simhika. Immediately Hanuman swooped down to the surface of the sea in great anger and killed Sirnhika with a kick of his feet»*. The Bengali Ramayana of Krttivasa describes this episode in the following manner: «Swiftly sped the son of the wind with his face to the south. He had gone some distance when the Raksasi Simhika saw him. The wicked demoness thought: “Today I will fill myself fully. Some very large being is going through the skies. I will catch him by his sha- dow” and she stretched forward and caught his shadow»*>. «What hinders my speed?” thought Hanuman. “Someone seems to have captured and bound me with a firm rope”. He looked around and then saw the Raksasi beneath him. Her giant form loomed dark and awful and her cavernous mouth yawned up at him. He remembe- red Sampati’s warning and knew her to be the wicked Simhika. “I will remove this thorn from my path” he thought and at once became very tiny and entered her gaping jaws. Sirhhika was pleased and closed her mouth. It was as if she had swallowed poison. Hanuman entered her 33. Telugu Ramdyana, op. cit., p. 210. 34. Adhyatma-Ramdayana, op. cit., p. 229. 35. Bengali Ramdyana, op. cit., p. 173. Surasd, Sithika and Lanka in the Valmiki and other Ramayanas 237 heart and tore it to pieces with his nails. Boring a hole in her stomach he came out of the lifeless body of the Rdksasi which twirled round and round and fell into the water. The sea animals feasted on her flesh which was a just return for her sins as she had eaten the flesh of so many»*®, Gods then praise Hanuman and bless him. Here in the Kyttivdsa- Ramayana it is Sampati who had told Hanuman about Simhika. It is clearly mentioned here that Hanuman tears Simhika’s heart and not the internal part of her stomach. That sea animals feast on her flesh is Krttivasa’s innovation. Simhika is being punished for her sins and this is also an addition seen only in the Bengali Ramdyana. Both these features are not found in any of the other Ramayanas. Tulasidasa is also very brief here. He says: «In the sea there was a demoness. Using tricks she used to catch birds and other creatures through their shadows. Hanuman saw through her tricks and killed her. He then crossed the ocean»?’. All the descriptions of piercing Simhika’s body and coming out of her stomach that is found in other Ramdyanas is not included in the Raémacaritamdnasa at all. Even the name Simhika or Angatara, as she is called in the Tamil Ramayana is not found here. But the killing of a woman by Hanuman as in all the other Ramdyanas is mentioned here. Lanka After crossing the sea for about one hundred yojanas Hanuman sees the island of Lanka. Hanuman thinks that if Raksasas see his large body and sharp movement they will be anxious to know about him. So Hanuman changes the size of his body from the size of a mountain to a small size. According to Valmiki Lanka is filled with demons. After the abduction of Sita, Ravana has made special arran- gements to protect Lanka. In fact Hanuman at one point when he sees Lanka has some doubts as to whether Rama and the monkeys (vdna- 36. Ibid. p. 173. 37. Ramacaritamdanasa, Sundara Kanda, Doha 2-1, 2, 3. Nt ecg ea ace sees 238 Shyam Manohar Pandey ras) will win against the Raksasas. «Even should the mighty armed Raghava succeed in reaching this dread and impregnable city protec- ted by Ravana what could he do?»**. Later of course reflecting upon Rama and Laksmana’s strength Hanuman composes himself. Anxious to fulfil his mission he reduces his body to the size of a cat (vrsa darnSaka matrakah) so that he will not be seen by anyone as he enters the city of Lanka. But, as he enters the city, the guardian and protector of the city, the deity Lanka, who is the embodiment of Lanka herself sees him. She appears before Hanuman with her terrible face and having roared loudly she says: «O monkey who are you? What is your purpo- se in coming here? Before your life ends tell me the secret motive of your arrival here. This city of Ravana is protected by an army. You cannot enter this city»*?. There is a long dialogue between Hanuman and the demoness Lanka who is called Lankini in all the other Ramayanas. Hanuman calls her a cruel woman whose eyes are terrifying. He asks her who she is, why she is standing at the gate of the city and why she is scol- ding him in anger. Lanka using harsh words tells him that she follows Ravana’s commands and isa guardian of the city. She tells him that nobody can enter the city and that his life will end there. She is her- self the city of Lanka and she protects it on all sides. Hanuman then restores the size of his body to that of a mountain and hiding his true plans says to Lanka: «I am here to see the city, its turrets, moats and gates. I have come here to see the gardens and spe- cial palaces». Hearing all this Lanka, a female demon who can change ‘her form at will becomes even harsher with Hanuman. She says: «You can never enter the city without overcoming me». In contrast Hanuman becomes more humble and tells Lanka: «Bhadre (noblelady) I will return here after visiting the city». But Lanka roars aloud and strikes Hanuman with the palm of her hand. In return Hanuman also roars and hits Lanka hard with his closed fist (musthi). Lanka falls flat on the ground and her face looks distorted. 38. Cf. VR4., Hari Prasad Shastri, London, 1985, p. 340. 39. Cf. VR&., Gorakhapura, Sundara Kanda, Sloka 32. 40. Ibid., p. 867, Sloka 36. Surasd, Simhika and Lanka in the Valmiki and other Rama@yanas 239 Defeated by Hanuman she asks for his compassion and tells him about the boon given to her by Brahma. Brahma has predicted that she will be overcome by a monkey and then the demons will be under great fear of destruction»"!. Here Lanka forecasts that the evil Ravana will be killed and the other Raksasas will also be destroyed because of Sita’s abduction by Ravana. She says that the city of Lanka is cursed and will be destroyed and that Hanuman should go and search for Sita. In the Tamil Ramayana there is a description of Ravana’s army ‘standing at the gate of Lanka with weapons such as spears, swords, sticks, maces, discs etc. Here Hanuman enters the city directly without changing his form”. Obviously this description is very diffe- rent from the description in the Valmiki-Ramdyana. In this Ramayana the deity of Lanka appears with eight arms and four faces. She is angry, cruel and without any mercy. She is as big as the Meru moun- tain and is. wearing clothes of five colours. She has sandalwood smea- red on her body and her eyes are large, which enables her to see the whole of Lanka city. All these details are not found in either the Valmitki-Ramdyana or in any other Ramdyana. Here Lanka calls Hanuman, mahdtmd (great soul or sage) following the Valmiki tradi- tion. Hanuman is as diplomatic here as he is in the Valmiki- Ramayana. He says: «What harm would it do if a poor one like me enters the city». There is a confrontation between Lankini and Hanuman here which is similar to that in the Valmiki-Raémdyana and most other Ramdyanas. The only difference is that Lankini challenges and threa- tens Hanuman but Hanuman standing firm laughs like Rudra®. Lankini throws a big trisiila (trident) onto Hanuman but he breaks it in the same way that the Garura bird kills snakes by breaking them. Lankini, now afraid, starts throwing all her other weapons at Hanuman. Hanuman jumps onto Lankini, snatches away her weapons and throws them into the sky. This battle is Kamba’s own creation and is not seen in any of the other Ramdayanas. Al. Ibid., p. 867, Sloka 46, 47. 42. Tamil Ramdyana, op. cit., p. 24. 43. Ibid. p. 26. 240 © Shyam Manohar Pandey Hanuman does not want to kill a woman and says: «If I kill a woman I will incur sin». However he strikes Lankini hard on her neck and she falls to the ground like a mountain. Later she gets up and, recalling Brahma’s words, she informs Hanuman that she is the Deity of Lanka and that she is protecting the city as commanded by Brahma as follows: «I disclose to you the secret that Brahma has told me. The city of Lanka will be destroyed when I will be struck by a monkey». In this last passage when Kamba recalls Brahma’s boon he sim- ply follows Valmiki’s Ramayana but all the other descriptions are quite unique to his Ramayana. That Lankini has eight arms and wears an elephant skin is Kamba’s own creation. Lankini throwing weapons at Hanuman is also Kamba’s originality. Valmiki does not describe this. In Valmiki’s Ramayana Lanka is the symbol of the city of Lanka herself; this is not found in the Tamil Ramdyana. In the Telugu Ramayana Hanuman enters the city of Lanka in the form of a cat as is seen in the Valmiki-Ramdyana. He remembers Raghava before he meets Lankini who stops him, telling him that she is the guardian of the city of Lanka. Following the Valmiki-Ramdyana Hanuman says briefly: «I have come here to visit the city». The name ‘of the demoness Lanka is Lankini here as in many other Ramdyanas. Hanuman slaps her and she falls to the ground. She threatens Hanuman in this episode that she will tear him to pieces and drink his blood“ which is not found in any of the other Ramayanas. Following Valmiki and Kamba, Gonabuddha describes what Brahma has told Lankini. Lankini says that the destruction of Ravana and the other demons is now unavoidable. In the Adhyatma-Ramayana Hanuman enters the city of Lanka by making his body very small without making reference to the shape of a cat. Lankini falls to the ground vomiting blood which later Tulasidasa also repeats. Since the Adhydtma-Ramayana is a text of the Ramaite cult, Lankini mentions Brahma’s words here as follows: «Narayana, the eternal being,will incarnate himself as Rama, the son of Dagaratha and his yogamayd will embody herself as Sita in the humble house of Janaka»**. 44. Telugu Ramayana, op. cit., p. 215. 45. Cf. Adhyatma-Ramdyana, p. 230, Sloka 49-50. Surasd, Sinhika and Lanka in the Valmiki and other Rama@yanas 241 Here Lankini also mentions that Brahma has told her that Ravana will abduct Sita, that Lankini will be struck by a monkey with his fist, that: Ravana will meet his end and that the city of Lanka will be destroyed. In the Bengali Ramayana Hanuman makes himself small to fulfil his task. Here Hanuman finds Lankini with a severed head in her left hand and a scimitar in her right hand. Lankini’s fiery eyes blaze like the sun, her red tongue lolls out . and her long tangled hair hangs loose on her back. She wears a tiger skin and a garland of skulls. Her skin is like a dark cloud and eee rings gleam from her ears like moonbeams*. It is interesting to see here that Krttivasa does not mention any encounter between Hanuman and Lankini. With his hands joined Hanuman says to Lankini: «I have heard of you, O Camunda, you are Siva’s beloved. Why are you here in Lanka, mother». Lankini answers: «Lam Siva’s wife. At his command I have been this city’s sentinel ever since Brahma built this golden city. When I asked Siva how long I ~ would have to remain in the abode of Ravana he replied: “Till the incarnation of Rama. Rama will be born in the home of Dafaratha. His virtuous wife Sita will be stolen by Ravana and Rama will send his messenger, Hanuman, a monkey to search for Sita. When you see -Hanuman in Lanka, leave the island and return to your own abode»*”, Hanuman discloses his identity. as the servant of Rama, courtier of Sugriva and the son of the wind. He further says: «I have come to Lanka in quest of Sita and have been able to cross the waters because I am Hanuman, Rama’s messenger». Hearing Hanum4an’s words Camunda laughs happily and departs for Kailasa. The name Lankini or Lanka has not been mentioned by Krttivasa. The sentinel of the city is the deity Camunda. In other Ramdyanas Hanuman fights her and strikes her with his fist. All these episodes have been ignored by the Bengali Ramayana. This transformation of the tutelary spirit of Lanka into a terrible form of goddess was not an innovation of the Vernacular poets for it 46. Cf. Krttivasa-Ramdyana, op. cit., p. 175. 47. W.L. SMITH, Raméyana Traditions in Eastern India, Stockholm, 1988, p. 132. 242. Shyam Manohar Pandey appears in a far more elaborate form in the Brahmdananda Purana which was written in Bengal in the 13th century®. W. L. Smith has studied in some detail how the sakta influence filtered through Bengali and other eastern versions of the Ramayana” but it is to be noted that the Tamil Ramayana also describes Lanka (Lankini) as a goddess with four faces, eight arms and weapons in each arm. Lanka attacks Hanuman with a trident (trigila). Tulasidasa is very brief here. Hanuman assumes the form of a masak (mosquito) but Lankini detects him. She calls him a thief and says: <All the thieves of Lanka are my food. ‘You are going without paying respect to me. You wicked one, you do not know my secret». Then Hanuman, the great monkey, strikes her with his closed fist and, vomiting blood, she falls to the ground. Soon she controls herself and, with joined hands, she tells Hanuman: «When Brahma gave a boon to Ravana he told me that there would be a destruction of demons when I met a monkey». Here Tulasidasa is summarising Valmiki’s version of the Ramayana. A significant difference is seen when Lankini says: «It is my great fortune that I have met Rama’s messenger». Tulasidasa fini- shes this episode with a couplet which demonstrates ‘the greatness of the company of Saints. Lankini says to Hanuman: «My friend if all the joys of heaven and liberation be placed in one pan of scales, they will not outweigh the bliss derived from one moment’s fellowship with the good». She further adds: «O Hanuman, enter the city of Lanka and do all that you have to do, dwelling in heart on the king of the city Kosala (Rama)». As a devotee of Rama Hanuman says: «Poison becomes nectar, enemies become friends, a puddle the ocean, fire is made cool and Mount Sumeru a grain of dust for on whom Rama sheds his glan- ce of grace»>!. Tulasidasa does not spare a moment to introduce his philosophy 48. Ibid. pp. 130-136. 49, Ramacaritamanasa, Sundara Kanda, trans. Hill, p. 341. 50. Ibid. p. 341. 51. For a detailed Study see SHYAMMANOHAR PANDEY, “Abduction of Sita in the Ramayana of Tulasidasa”, in Orientalia Lovaniensia Periodica, Leuven (Belgium), 1977, Vol. 8. Surasd, Siithika and Lankd in the Valmiki and other Ramdyanas 243 of Bhakti and all the characters, including Lankini, give this preaching in his Ramacaritamdnasa in their own way. Conclusion Surasa, Sirnhika and Lankini are all female demons who have the power to change their form at will. Surasa does it to test the strength of Hanuman at the commands of the gods, Gandharvas and great sages. She is the mother of serpents (Ndgamdta). She expands the cavity of her mouth upto the length of one hundred yojanas which seems to be Atisayokti (hyperbole). Hanuman reduces his body to the size of a,thumb in the Valmiki-Ramdyana. Kamba and Tulasidasa just mention the small size of Hanuman without referring to the size of a thumb. Surasa has a boon given to her from Brahma to meet Hanuman but none of the Ramdyanas describe this boon in detail. Like Sirhhika and Lanka, Surasa disguises herself in a terrifying and deformed shape. In the end she assumes her original form and blesses Hanuman so that he can perform the mission of Rama well. Simhika is killed by Hanuman in a dreadful manner in all the Ramdyanas. She has been described by Valmiki as stretching her mouth from the earth to the sky. Hanuman enters her body through her mouth and tears the inner part of her body (marma) using the sharp nails of his hand. The Gods of the sky welcome Hanuman here and he has been described as the Garura bird flying into the sky. Lankini is the most fascinating character of all three female demons who protects Lanka and in the Valmiki-Ramdyana she pro- claims herself to be a symbol of the city of Lanka itself. Hanuman is equally capable of changing his form. Here he changes his form to that of a cat while entering Lanka. In Tulasidasa’s Ramayana and some other Ramdyanas he becomes a mosquito (masaka) but is still detected by Lankini. In Valmiki’s Raémdyana Hanuman strikes Lankini with his fist and she falls to the ground. She then recalls the boon of Brahma, according to which evil Ravana and the other Raksasas will be killed. In the Tamil Ramayana Lankini is a Deity having four faces and eight arms. She is equipped with weapons such as a trident, spear, sword, conch, stick, club etc. 244 Shyam Manohar Pandey In the Bengali Ramayana Lankini becomes Camunda, Siva’s beloved. In her left hand she holds a severed head and in her right hand a sword. Like Surasa she is endowed with a boon from Brahma in all the Ramayanas. In the Adhyatma-Ramayana and the Ramdyana of Tulasidasa Lankini falls on the ground vomiting blood when Hanuman strikes her with his closed fist. She then recalls the verdict of Brahma that the ‘ Raksasas of Lanka will be destroyed when she encounters a monkey and Rama will incarnate himself. Narayana has also been referred to _in the Adhyatma-Radmayana. Tulasidasa follows the Adhyatma- Ramayana closely and preaches devotion to Rama (Ramabhakti) profoundly. ' ‘Tn fact this episode is a prelude in which Valmiki in his Ramayana wants to. convey the course of future events in Lanka. All the later Ramayanas follow Valmiki in their own ways, making new additions, changing the versions and sometimes shortening the episodes.