Sri Valmiki Ramayanam - Yuddha Kanda (Book 6) Sarga 16 to 21

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar,   

Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

 

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 16

Introduction

Ravana refuses to hear the words of Vibhishana and rebukes him with harsh words. Vibhishana gets angry and sets off, to leave Ravana

suniviSTam hitam vaakyam uktavantam vibhiiSaNam |
abraviit paruSam vaakyam raavaNaH kaala coditaH || 6-16-1

1. vibhishhaNam = to Vibhishana; sunuvishhTam= who was very stable; uktavantam= and who spoke; hitam=wholesome; vaakyam=words; raavanNaH= Ravana; kaalachoditaH= goaded by death; abraviit=spoke; parushham=harsh; vaakyam=words; (as follows):

Ravana, goaded by death, spoke the following harsh words to Vibhishana, who was very stable and who had spoken wholesome words:

vaset saha sapatnena kruddhena aashii viSeNa ca |
na tu mitra pravaadena samvascchatruNaa saha || 6-16-2

2. vaset= one can stay; sapatnena saha= with an enemy; ashiivishheNa= or with a snake; kruddhena= which is enraged; tu= but; na samvaset= one cannot stay; shatruNaasaha=with an enemy; mitrapravaadena= talking as a friend.”

“One can stay together with an enemy or even with a furious snake, but one cannot stay together with an adversary yet avowing himself as a friend"

jaanaami shiilam j~naatiinaam sarva lokeSu raakSasa |
hR^iSyanti vyasaneSvete j~naatiinaam j~naatayaH sadaa || 6-16-3

3. O, demon! j~naami= I know shiilam= the conduct; gyaatiinaam= of kinsmen; sadaa= always; hR^ishhyanti= are rejoiced; vyasaneshhu= at the calamities; g^yaatiinaam= of their kinsmen.”

“O, demon! I know the conduct of kinsmen in all the worlds. These kinsmen always are rejoiced at the calamities of their kinsmen”

pradhaanam saadhakam vaidyam dharma shiilam ca raakSasa |
j~naatayo hyanamanyante shuuram paribhavanti ca || 6-16-4

4. raakshhasa= O,demon; n^yaatayaH= kinsmen; avamanyante hi= indeed insult; paribhavanticha=and even humiliate; saadhakam=an effective; pradhaanam= leader; vaidyam= an educated person; dharmashiilaamcha=a person of right conduct; shuuram =and a valiant man.”

“O, demon! The kinsmen indeed insult and even humiliate their kinsman, who is an effective leader, a person of education and right conduct and a valiant man.”

nityam anyonya samhR^iSTaa vyasaneSvaatataayinaH |
pracchanna hR^idayaa ghoraa j~naatayas tu bhaya aavahaaH || 6-16-5

5. ghoraaH= the horrible; G^yaataH= kinsmen; prachchhanna hR^idayaaH= with their concealed thoughts; aatataayinaH= and treacherous minds; bhayaavahaaH= terrific ones as they are; nityam= always; anyonyasamhR^ishhTaaH= rejoice each other; vyasaneshhu= in adversities.”

“The horrible kinsmen with their concealed thoughts and treacherous minds, terrific ones as they are, always rejoice each other in adversities.”

shruuyante hastibhir giitaaH shlokaaH padma vane puraa |
paasha hastaan naraan dR^iSTvaa shR^iNu taan gadato mama || 6-16-6

6. padmavane= In a forest called Padmavana; puraaH=previously; shlokaH= maxims; giitaH= were spoken; hastibhiH= by elephants; dR^ishhTvaa= after seeing; naraan= men; paasha hastaan= with nooses in hand; shR^iNushhva= Hear; gadataH= as told; mama= to me.”

“Previously in a forest called Padmavana, some maxims were spoken by elephants, which saw men with nooses in hand. Hear and I shall tell them.”

naagnirnaanyaani shastraaNi na naH paashaa bhayaavahaaH |
ghoraaH svaarthaprayuktaastu j~naatayo no bhayaavahaaH || 6-16-7

7. naH= for us; na= no; agniH= fire; na= no; anyaani= after; shastraaNi= weapons; na= no; paashaaH= nooses; na= they are not; bhayaavahaaH= begetting fear; ghoraH= the terrific; jJNaatayaH= kinsmen; svaarthaprayuktaaH= incited by selfishness; bhayaavahaaH= are begetting fear; naH= to us.”

“For us, fire or weapons or nooses are not begetting fear. The terrific kinsmen, incited by selfishness are begetting fear to us.”

upaayamete vakSyanti grahaNe naatrasamshayaH |
kR^itsnaad bhayaajj~naatibhayam sukaSTam viditam ca naH || 6-16-8

8. ete= these kinsmen; vakshhyanti= will inform; upaayam=the strategy; grahaNe= to seize us; na= there is no; samshayaH= doubt; atra=in this; kR^itsnaat; out of all; bhayaat= fears; G^yaatibhayam= the fear of kinsmen; sukashhTam= is very troublesome; naH= for us; viditam= It is known thing.”

“These kinsmen will inform the strategy to our enemies to seize us. There is no doubt about this. Out of all fears, the fear of kinsmen is very much troublesome for us. It is a well known thing.”

vidyate goSu sampannam vidyate jJNaatito bhayam |
vidyate striiSu caapalyam vidyate j~naatito bhayam || 6-16-9

9. vidyate=There is; sampannam= wealth; goshhu= in cows; vidyate= there is; bhayam= fear; G^yaatitaH= for kinsmen; vidyate= there is; chaapalyam= fickleness, striishhu= in women; vidyate= there is; tapaH= austerity; braahmaNe= in brahmins.”

“There is wealth in cows. There is fear for kinsmen. There is fickleness in women. There is austerity in Brahmins.”

tato neSTam idam saumya yadaham loka satkR^itaH |
aishvaryam abhijaataH ca ripuuNaam muurdhni ca sthitaH || 6-16-10

10. saumya= O,gentleman! TataH= hence; idam=this; na ishhTam= is not of liking to you; iti yat= that; aham= I; loka satkR^itaH=am venerated by the people; abhijaataHcha= that I obtained; aishvaryam=riches; sthitaHcha= and that I am sitting tight; muurdhni= in the head; ripuNaam= of enemies.”

“O, gentleman! Hence, it is not of liking to you that the people are venerating me, that I obtained riches and that I am sitting tight in the heads of enemies”.

yathaa puSkarapatreSu patitaastoyabindavaH |
na shleSamabhigacchanti tathaanaaryeSu sauhR^idam || 6-16-11

11. yathaa= how; toyabindavaH= drops of water; palitaaH= fallen; pushhkarapatreshhu= on lotus leaves; na abhigachchhanti= do not get; shleshham= clinging; tathaa= in the same manner. SouhR^idam= friendship; anaaryeshhu= in vulgar ones.”

“As drops of water fallen on lotus leaves do not get clung to those leaves, so also a friendship does not cling to vulgar ones.”

yathaa sharadi meghaanaam siJNcaataamapi garjataam |
na bhavatyamubasamkledastathaanaaryeSu sauhR^idam || 6-16-12

12. yathaa= how; piNchataam= raining; meghaanaam= clouds ; garjataamapi= even if thundering; na bhaveti= cannot; ambusamsamkledaH= give excessive wetness with water; tathaa=in the same manner; souhR^idam= friendship; anaaryeshhu= in vulgar people.”

“As rainy clouds in autumn, even though thundering, cannot get the earth saturated with water, so also friendship does not have tenderness of heart in vulgar people.”

yathaa madhukarastarSaadraasam vindanna tiSThati |
tathaa tvamapi tatraiva tathaanaaryeSu sauhR^idam || 6-16-13

13. yathaa= how; madhukaraH= a honey bee; vindan= getting; rasam= nectar (from a flower); na tishhThati= does not stick on (that flower);tarshhaat= due to eager desire (for more); tathaa= in the same manner; tvamapi= you also; tatraiva= in that(category) only; tathaa= in the same manner; souhR^idam= friendship; anaaryeshhu= in vulgar people.”

“As a honey bee, even though getting nectar from a flower, does not stick on to that flower due to its eager desire for more, you also belong to that category as friendship does not stick on to vulgar people.”

yathaa madhukarstaraaSaatkaashapuSpam pibannapi |
rasamatra na vindeta tathaanaaryeSu sauhR^idam || 6-16-14

14. yathaa= how; madhukaraH= a honey bee; na vindeta= cannot get; rasam= nectar; atra= in it; pibannapi =even though trying to drink;kaashapushhpam= on a flower of grass; tathaa=in the same manner ; sauhR^idam=friendship; anaaryeshhu= from vulgar persons.”

“As even though trying to drink nectar from a flower of grass, a honey bee cannot get it, so also friendship cannot be extracted from vulgar persons.”

yathaa puurvam gajaH snaatvaa gR^ihya hastena vai rajaH |
duuSayatyaatmano deham tathaanaaryeSu sauhR^idam || 6-16-15

15. yathaa= how; gajaH=an elephants; duushhayati=abuses; aatmanaH=its; deham= body; gR^ihya=by helping itself; rajah= with dust; snaatvaa= after taking bath; puurvaa= earlier; hastena= with its trunk; tathaa=in the same manner; souhR^idam= friendship; anaryeshhu= in vulgar persons”

“How an elephant abuses its body by helping itself with dust after taking bath earlier with its trunk, friendship gets an abuse in vulgar persons in the same manner.”

yo.anyastvevamvidham bruuyaad vaakyametannishaacara |
asmin muhuurte na bhavet tvaam tu dhik kulapaamsanam || 6-16-16

16. nishaachara= O, demon, walking about by night! yaH=Whoever; anyaH=other one; evamvidham= in this manner; bruuyaat= utters; etat= these; vaakyam= words; na bhavet= he will not be present; asmin= at this; muhuurte= moment; kula paamsana= O, destroyer of race! dhik= A curse; tvaam tu = upon you.”

“O, demon, walking about by night! If any other person utters these words in this manner, he will be ceasing to exit at this moment. O, destroyer of race! A curse upon you!”

itiuktaH paruSam vaakyam nyaayavaadii vibhiiSaNaH |
utpapaata gadaapaaNiHcaturbhiH saha raakSasaiH || 6-16-17

17. parushham=harsh; vaakyam= words; iti= thus; uktaH= spoken; vibhiishhaNaH= Vibhishana; nyaayavaadii= who advocates justice; gadaapaaNiH= having a mace in his hand; utpapaata= soared into the sky; chaturbhiH raakshhasaiH saha= along with four demons.

Hearing those harsh words from Ravana, Vibhishana who advocates justice, wielding a mace in his hand, soared high into the sky, along with four other demons.

abraviicca tadaa vaakyam jaatakrodho vibhiiSaNaH |
antarikSagataH shriimaan bhraataram raakSasa adhipam || 6-16-18

18. tadaa= then; shriimaan= the illustrious; vibhiishhaNaH= Vibhishana; jaatakrodhaH= for whom angry was arisen; antarikshhagataH= after moving into the sky; abraviichcha= spoke also; raakshhasaadhipam= to the king of demons; bhraataram= his brother.

Then, the illustrious Vibhishana who became angry also spoke these words to king Ravana, his brother after moving into the sky.

sa tvam bhraataa asi me raajan bruuhi maam yad yad icchasi |
jyeSTho maanyaH pitR^isamo na ca dharmapathe sthitaH || 6-16-19
idam tu paruSam vaakyam na kSamaami anR^itam tava |

19. raajan= O,king! SaH tvam= you as such; asi= are; bhraataa= brother; me=to me; bruuhi= speak; maam= to me; yadyat= whatever; ichchhasi= you like; jyeshhThaH= elder brother; pitR^isamaH= is equal to father; maanyaH= he is to be respected; nachasthitaH= even though not staying; dharmapathe= in right path; ; na kshhamaapi= I cannot forbear; ;idam=these; te=your; parushham= harsh; vaakyamtu= words.”

“O, king! You are a brother to me. You utter whatever you like. Elder brother is like a father. Even if he is not staying in a right path, he is to be respected. But I cannot forbear these harsh words from you.”

suniitam hita kaamena vaakyam uktam dasha aanana || 6-16-20
na gR^ihNanti akR^ita aatmaanaH kaalasya vashamaagataaH |

20. akR^itaatmenaH= those who have an ill composed mind; aagataah= and get; vasham= conceded; kaalasya= to the occasion; na gR^ihNanti= do not assimilate; suniitam vaakyam= the words of prudence; uktam= spoken; hitakaamena= by a well wisher.”

“Those who have an ill composed mind and who get conceded to the occasion do not assimilate the words of prudence, spoken by a well wisher.”

sulabhaaH puruSaa raajan satatam priya vaadinaH || 6-16-21
apriyasya tu pathyasya vaktaa shrotaa ca durlabhaH |

21. raajan= O,king! purushaaH= men; priyavaadinaH= who speak pleasing words; satatam=forever; sulabhaaH= are easy to be obtained; vaktaa= (But) one who speaks; pathyasya= of useful; apriyasya= but unpleasing words; shrotaacha= and also one listens to them; durlabhaaH= are rare to be obtained.”

“O, king! Men who forever speak pleasing words are easy to be obtained. But one who speaks of useful but unpleasing words as also the one who listens to them, are rare to be obtained”

baddham kaalasya paashena sarva bhuuta apahaariNaa || 6-16-22
na nashyantam upekSeyam pradiiptam sharaNam yathaa |

22. naupekshhe= I could not ignore; tvaam= you;nashyantam= being destroyed; paashena= by the noose; kaalasya= of Yama; (god of death); baddham= being tied; (around you); sarva bhuutaapahaariNaH=which takes away all beings; sharaNamyathaa= as a house; pradiiptam= which is burning.”

“I could not ignore you, being destroyed by the noose of Yama (god of death); tied around you and which snatches away all beings, as none can ignore a burning house.”

diipta paavaka samkaashaiH shitaiH kaancana bhuuSaNaiH || 6-16-23
na tvaam icchaami aham draSTum raameNa nihatam sharaiH |

23. aham=I; naichchhaami= do not wish; drashhTum=to see; tvaam= you; nihatam= killed; raameNa= by Rama; sharaiH= by his arrows; shitaaH= sharp as they are ; kaaNchana bhuushhaNaiH==adorned with gold; diiptapaavaka samkaashaiH= and resembling like blazing fire.”

“I do not wish to see you, being killed by Rama with his sharp arrows, adorned with gold and each resembling like a blazing fire.”

shuuraaH ca balavantaH ca kR^ita astraaH ca nara aajire || 6-16-24
kaala abhipannaa siidanti yathaa vaaluka setavaH |

24. naraaH= persons; shuuraaH= who are valiant; balavantashcha= who are strong; kR^itaashcha= and who are skilled in weaponry; kaalaabhipannaaH= overpowered by Time; siidanti=sink down= (ruin) vaaluka setuvaH yathaa= like a dam constructed with sand.”

“Persons who are valiant, strong and skilled in weaponry, when time comes, sink down (ruin) as a dam constructed with sand sinks down.”

tanarSayatu yaccoktam gurutvaaddhitamicchataa || 6-16-25
aatmaanam sarvathaa rakSa puriim ca imaam saraakSasaam |
svasti te astu gamiSyaami sukhii bhava mayaa vinaa || 6-16-26

25, 26. gurutraat= as an elder brother; marshhayatu= be patient; tat= with that; uktam= spoken; yat= by which; hitam= welfare; ichchhataa= was desired by me; rakshha= guard; aatmaanam= yourself; saraaksshhasaam= along with demons; imaam= and this ; puriimcha= city ; sarvathaa= by all means; asti= Let (all) be; savasti= well; te= to you; gamishhyaami= I am departing; bhava= Be; sukhii= happy person; mayaa vinaa= without me.”

“As an elder brother, bear the words spoken by me, who desire your welfare. Guard this city and yourself along with demons, by all means. Let all be well with you. I am departing. Be a happy person without me.”

nivaaryamaaNasya mayaa hita eSiNaa |
na rocate te vacanam nishaa cara |
pariita kaalaa hi gata aayuSo naraa |
hitam na gR^ihNanti suhR^idbhir iiritam || 6-16-27

27. nishaachara= O, Ravana, the ranger of the night! vachanam= my words; narochate= are not relishing; te= to you; nivaaryanaaNasya= who are being restrained; mayaa= by me; hitaaishhiNaa= desiring welfare; naraaH=persons; gataayushhaH=whose duration of life is ended; na gR^ihNanti= do not accept ;hitam= the beneficial words; iiritam= spoken; suhR^idbhiH=by well wishers.”

“O, Ravana the ranger of the night! My words are not relishing to you, who are being restrained by me duly desiring your welfare. Persons whose duration of life is to end, do not accept the salutary words spoken by their well wishers”

ityaarSe shriimadraamaayaNe aadikaavye yuddhakaaNDe SoDashaH sargaH

Thus completes 16th Chapter of Yuddha Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 17

Introduction

Vibhishana together with four of his companions reach Rama’s place. Halting in the sky itself, Vibhishana asks Rama to give a refuge to him. Sugriva tells Rama that he cannot trust Vibhishana the demon. Then Rama asks for opinion of the leaders in his group. Angada, sharabha, Jambavan and Mainda expressed their apprehensions to accept Vibhishana. But Hanuman says that Vibhishana need not be doubted because he thinks that Vibhishana understands the merits in Rama and demerits in Ravana. Hanuman further adds that Vibhishana is approaching Rama for refuge because Vibhishana is desirous of obtaining the kingdom of demons. Hanuman requests Rama to take his final decision on the matter.

iti uktvaa paruSam vaakyam raavaNam raavaNa anujaH |
aajagaama muhuurtena yatra raamaH salakshmaNaH ||6-17-1

1. uktvaa= having spoken; parusham= harsh; vaakyam= words; iti= thus; raavaNam= to Ravana; raavaNaanujaH= Vibhishana; aajagaama=arrived; muhuurtena= almost immediately; yatra=where; ramaH= Rama was; salakshmaNaH =together with Lakshmana.

Having spoken the aforesaid harsh words to Ravana, Vibhishana arrived almost immediately to the place where Rama was together with Lakshmana.

tam meru shikhara aakaaram diiptaam iva shata hradaam |
gaganastham mahiisthaas te dadR^ishur vaanara adhipaaH ||6-17-2

2. te= those; vaanaraadhipaaH= leaders of monkeys; mahiisthaaH= standing on ground; dadR^ishuH= saw; tam= him; merushikaraakaaram= resembling the peak of mount Meru; diiptam= and shining; shatahradaam iva= like a thunder bolt; gaganastham= in the sky.

Those leaders of monkeys standing on the ground saw Vibhishana, resembling the peak of Mount Meru and shining like a thunderbolt in the sky.

te caapyanucaraastasya catvaaro bhiimavikramaaH |
te.api varmaayudhopetaa bhuuSaNottamabhuuSitaaH ||6-17-3

3. tasya= his; chatvaaraH= four; te= those; anuchaaraaH api= companions also; bhiima vikramaaH= of terrific prowess; (where there); teapi= they also; varmaayudhopetaaH= were wearing armor and weapons; bhuushhaNottamabhuushhitaaH= and adorned with excellent ornaments.

His four companions of terrific prowess were also there with him. They were wearing weapons and armour and were adorned with excellent ornaments.

sa ca meghaacalaprakhyo vajraayudhasamaprabhaH |
varaayudhadharo viiro divyaabharaNabhuuSitaH ||6-17-4

4. sa cha= that Vibhishana also; meghaachaprakhyaH= resembling a mass of cloud; vajraayudhasamaprabhaH= the equal of the God who wields the thunderbolt; viiraH= and valiant man; varaayudhadharaH= wearing excellent weapons; divyaabharaNa bhuushhitaH= and adorned with wonderful jewels.

Vibhishana also resembled a mass of cloud, the equal of the God who wields the thunderbolt. He was holding excellent weapons and was adorned with wonderful jewels.

tam aatma pancamam dR^iSTvaa sugriivo vaanara adhipaH |
vaanaraiH saha durdharSaH cintayaam aasa buddhimaan ||6-17-5

5. sugrivaaH= Sugriva; durdarshhaH= who was difficult to be overpowered; viiryavaan= a valiant person; vaanaraadhipaH= and the king of monkeys; dR^ishhTvaa= having seen; tam= him; aatmapaNchamam= being himself the fifth one along with four others; chintayaamaasa= became thoughtful; vaanaraiH saha= along with monkeys.

Sugriva the valiant of monkeys, who was difficult to be overpowered, having seen Vibhishana, the fifth one along with four others, became thoughtful along with monkeys.

cintayitvaa muhuurtam tu vaanaraams taan uvaaca ha |
hanuumat pramukhaan sarvaan idam vacanam uttamam ||6-17-6

6. chintayitraa= having thought; muhuurtam= for a moment; uvaacha ha= spoke; idam= these; uttamam= sterling; vachanam= words; sarvaan= to all; taan= those; vaanaraam= monkeys; hanumatpramukhaan= and to Hanuman in particular.

Having thought for a moment, Sugriva spoke these sterling words to all those monkeys and to Hanuman in particular.

eSa sarva aayudha upetaH caturbhiH saha raakSasaiH |
raakSaso abhyeti pashyadhvam asmaan hantum na samshayaH ||6-17-7

7. pashyadhvam= see; eshhaH raakshhasaH= this demon; sarvaayudhopetah= possessing all types of weapons; abhyeti= coming; chaturbhiH raakshhasaiH saha= along with four demons. na= There is no; samshayaH= no doubt; hantum= that; (he is coming) to kill; asmaan= us.”

“See this demon possessing all types of weapons, coming along with four demons. There is no doubt that he is coming to kill us.”

sugriivasya vacaH shrutvaa sarve te vaanara uttamaaH |
saalaan udyamya shailaamH ca idam vacanam abruvan ||6-17-8

8. shrutvaa= hearing; sugrivasya= Sugriva’s; vachaH= words; sarve= all; te= those; vaanarottamaaH= excellent monkeys; udyamya= lifted; shaalaan= trees; shailaamshcha= and mountains; abruvan= and spoke; idam= these; vachanam= words:

Hearing Sugriva’s words, all those excellent monkeys lifted trees and mountains and spoke as follows:

shiighram vyaadisha no raajan vadhaaya eSaam duraatmanaam |
nipatantu hataaH ca ete dharaNyaam alpa jiivitaaH ||6-17-9

9. raajan= O,king! Vyaadisha= order; shiighram= swiftly; vadhaaya =for killing; eshhaam= them; duraatmaam= the wicked ones; hataaH= Being killed; alpachetanaaH= these fools; nipatantiyaavat= will drop; dharaNyaam= to the ground.”

“Do you swiftly order us to slay these wicked doers, O, king? Let us strike these fools down so that they drop to the ground!”

teSaam sambhaaSamaaNaanaam anyonyam sa vibhiiSaNaH |
uttaram tiiram aasaadya khastha eva vyatiSThata ||6-17-10

10. saH vibhiishhaNaH= that Vibhishana; aasaadya= who reached; uttaram= the northern; tiiram= shore; vyatishhThata= was stationed; svasthaheva= indeed composedly; teshhaam= while those monkeys; sabhaashhamaaNaam= speak together; anyonyam= among one another.

While the monkeys were speaking thus among one another, Vibhishana had reached the northern shore and indeed coolly halted there.

sa uvaaca ca mahaapraaj~naH svareNa mahataa mahaan |
sugriivam taamH ca samprekSya khastha eva vibhiiSaNaH ||6-17-11

11. saH vibhiisssaNaH= that Vibhishana; mahaa praaG^yah= that highly intelligent; mahaan= and the great; samprekshhya= seeing; sugriivam= Sugriva; taamshcha= and those monkeys; khasthaH eva= halting in the sky itself; uvaacha= spoke; mahataa= with a loud; svareNa= voice.

That great and highly intelligent Vibhishana, halting in the sky itself, saw Sugriva and those monkeys and spoke to them in a loud voice (as follows):

raavaNo naama durvR^itto raakSaso raakSasa iishvaraH |
tasya aham anujo bhraataa vibhiiSaNa iti shrutaH ||6-17-12

12. raakshhasaH= there is a demon; raavaNonaama= named Ravana; raakshhaseshvaraH= the king of demons; durvR^ittaH= having a bad conduct; aham= I; tasya anujaH bhraataaH= am his younger brother; shrutaH= known; vibhiishhaNaH= as Vibhishana”

“There is a demon called Ravana, the king of demons, having a bad conduct. I am his younger brother, known as Vibhishana.”

tena siitaa jana sthaanaadd hR^itaa hatvaa jaTaayuSam |
ruddhvaa ca vivashaa diinaa raakSasiibhiH surakSitaa ||6-17-13

13. hatvaa= killing; jaTaayushham= a bird called Jatayu; tena= by himself; siita= Sita; hR^itaa= was taken away; janasthaanaat= from janasthana; ruddhaa= and hold captive; vivashaa= against her will; diinaa= and unfortunate Sita; surakshhitaa= is well guarded; raakshhasiibhiH= by female titans.”

“It is Ravana who, having killed a bird Jatayu, took away Sita from Janasthana.That unfortunate lady is held captive against her will and she is now amidst the female titans who guard her jealously”

tam aham hetubhir vaakyair vividhaiH ca nyadarshayam |
saadhu niryaatyataam siitaa raamaaya iti punaH punaH ||6-17-14

14. aham= I;nyadarshayam= persuaded; tam= him; punaH punaH= again and again; vivdhaiH= by diverse; vaakyaih= words; hetubhiH= and arguments; iti= that ; siitaa= Sita; niryaatyataam= be restored ; saadhu= smoothly; raamaaya= to Rama.

“I persuaded Ravana again and again by my diverse words and arguments to restore Sita smoothly to Rama.

sa ca na pratijagraaha raavaNaH kaala coditaH |
ucyamaano hitam vaakyam vipariita iva auSadham ||6-17-15

15. saH raavaNaH= that Ravana; kaalachoditah= impelled by fate; na pratijagraaha= did not accept ; hitam= the sage;vaakyam= advice; uchyamaanaam= uttered; (by me); oushadham= (as not accepting) a medicine; vipariitaH= by a perverted person.”

“That Ravana, impelled by fate, did not receive my sage advice, as a perverted person does not accept his prescribed medicine”

so aham paruSitas tena daasavac ca avamaanitaH |
tyaktvaa putraamH ca daaraamH ca raaghavam sharaNam gataH ||6-17-16

16. parushhitaH= reviled; tena= by him; avamaanitaH= and humiliated; daasavat= as a slave; saH aham; I, as such; tyaktvaa= leaving; putramshcha= my sons; daaramshcha= and my wife; sharaNamgataH= have come to take refuge; raaghavam= with Rama.”

“Reviled by him and humiliated as a slave, I, leaving my sons and my wife, have come to take refuge with Rama.”

nivedeayata maam kshipram raaghavaaya mahaatmane |
sarva loka sharaNyaaya vibhiiSaNam upasthitam ||6-17-17

17. nivedayata= inform; kshhipram= immediately; raaghavaaya= to Rama; mahaatmane= the high soled; sarva lokasharaNyaaya= and the refuge of all the worlds; maam= of me; vibhiishhaNam= Vibhishana; upasthitam= having come here.”

“Inform immediately to high soled Rama, the protector of all the worlds, that I, Vibhishana, have come here.”

etattu vacanam shrutvaa sugriivo laghu vikramaH |
lakSmaNasya agrato raamam samrabdham idam abraviit ||6-17-18

18. sugrivaH= Sugriva; laghuvikramaH= having a swift pace; shrutvaa= hearing; etat= these; rachanam= words; abraviit= spoke; idam= these words; samrabdhataram= more hurriedly; raamam= to Rama; agrataH= in front; lakshmaNasya= of Lakshmana.

The swift-paced Sugriva, having heard the words of Vibhishana, spoke more hurriedly to Rama, in front of Lakshmana as follows:

praviSTaH shatru sainyam hi praaptaH shatruratarkitaH |
nihanyaadanntaram labdhvaa uluuko vaayasaaniva ||6-17-19

19. praaptah= belonging; shatrusainyam= to the enemy force; shatruH= an adversary; atarkitaH= who unexpectedly; pravishhTaH hi=has indeed come; nihanyaat= to kill us; labdhvaa= getting; antaram= a first opportunity; vaayasaaniva= like killing the crows; uluukaH= by an owl.”

“Belonging to the enemy force, here is an adversary taking us unawares, who unexpectedly has come here to slay us at the first opportunity like an owl destroying crows!”

mantre vyuuhe naye caare yukto bhavitumarhasi |
vaanaraaNaam ca bhadram te pareSaam ca paramtapa ||6-17-20

20. paramtapa= O, annihilator of enemies! arhasi= You are apt; bhavitum= to become; yuktaH= aware; mantre= of the design; vyuuhe= distribution; naye= leading of the army; chaare= and the secret service; vaanaraaNaamcha= of the monkeys; pareshhaamcha= and also your foes; bhadram= May good come; te= to you.”

“O, annihilator of enemies! You ought to be aware of the design, distribution, leading of the army and the secret service of the monkeys and also of your foes. May good come to you!”

antardhanagataahyete raakshasaaH kaamaruupiNaH |
shuuraashca nikR^itijJNaashca teSaam jaatu na vishvaset ||6-17-21

21. ete raakshhasaaH= these demons; kaamaruupiNaH= can assume any form at will; antardhaanagataaH= and can disappear; shuuraaH= they are valiant; nikR^itij^Naashcha= and know how to be deceitful; na vishvaset= we can not trust; teshhaam= them; jaatu= at any time.”

“These demons can assume any form at will and can disappear. They are valiant and deceitful. We can not trust them at any time.”

praNiidhii raakshasendrasya raavaNasya bhavedayam |
anupravishya so.a smaasu bhedam kuryaanna samshayaH ||6-17-22

22. ayam= he; bhavet= may be; praNidhiH= a spy; raavaNasya= of Ravana; raakshhasendrasya= the king of demons. SaH= he; anupravishya= will succeed to become a member; asmaasu= among us; kuryaat= and create; bhedam= a controversy; na samshayaH= no doubt.”

“He may be a spy of Ravana the king of demons. He will succeed to become a member among us and create differences. There is no doubt.”

athavaa svayamevaiSa chidramaasaadya buddhimaan |
anupravishya vishvaste kadaacitpraharedapi ||6-17-23

23. athavaa= otherwise; sah= he; buddhimaan= the intelligent; svayameva= himself on his own; aasaadya= can get into possession of; chchhidram= a weak point; anupravishya= after becoming a member among us; praharedapi kadaachit= can at any time strike; vishvaste= at you having the trust.”

“Otherwise he , intelligent by himself, can get into possession of a weak point in us. Having first gained our confidence by craft, he may even at any time attack us.”

mitraaTaviibalam caiva maulabhR^ityabalam tathaa |
sarvametadbalam graahyam varjayitvaa dviSadbalam ||6-17-24

24. mitraaTaviibalamchaiva= a contingent supplied by friends or an inhabitant of the woods (like ourselves); tathaa= and; moula bhR^itya balam= those furnished by hereditary warriors or paid servants; sarvam= all; etat= this; balam= contingent; graahyam= can be accepted; varjayitvaa= leaving off; dvishhadbalam= that furnished by an enemy.”

“A contingent supplied by friends or an inhabitant of the woods (like our selves), or furnished by hereditary warriors or paid servants - all these contingents can be accepted but not that furnished by an enemy.”

prakR^ityaa raakshaso hyeSa bhraataamitrasya vai prabho |
aagatashca ripoH saakshaatkathamasmimshca vishvaset ||6-17-25

25. prabho= O, Lord! EshhaH= He; raakshhasohi= is indeed a demon; prakR^ityaa= by nature; bhraataa= a brother; amitrasya= of an enemy; aagataH= who came; saakshhaat= directly; ripoH= from an adversary; katham= how; vishvaset= can we keep trust; asmin= in him?”

“O, Lord! He is indeed a demon by nature and a brother of an enemy who came directly from an adversary. How can we keep trust in him?"

raavaNasya anujo bhraataa vibhiiSaNa iti shrutaH |
caturbhiH saha rakSobhir bhavantam sharaNam gataH ||6-17-26

26. anujah bhraataa= the younger brother; raavaNasya= of Ravana; shrutaH= the famous; vibhiishhaNaH rakshhobhiH saha= along with four demons; gataH= approached; bhavantam= you; sharaNam= far a refuge.”

The younger brother of the famous Ravana, called Vibhishana along with four other demons approached you for refuge.”

raavaNena praNihitam tam avehi vibhiiSaNam |
tasya aham nigraham manye kSamam kSamavataam vara ||6-17-27

27. kshhama vataam= O,the excellent one among men knowing what is right! Avehi = know; tam= that; vibhishhaNam= Vibhishana; praNihitam= is being sent; raavaNena= by Ravana; manye= I think; tasya= of him; kshhamam= being fit for; nigraham= arrest.”

“O, the excellent one among men knowing what is right! Know that Ravana is sending Vibhishana. I opine that Vibhishana is fit for arrest.”

raakSaso jihmayaa buddhyaa samdiSTo ayam upasthitaH |
prahartum maayayaa channo vishvaste tvayi raaghava ||6-17-28

28. anagha=O, the faultless one! SamdishhTaH= being sent; jihmayaa= with a crooked; buddhyaa= intention;ayam= this; raakshhasaaH= demon; aagataH= came; iha= here; prahartum= to attack; tvayi= you; vishvaste= reposed faith in him; chhannaH= remaining hidden; maayayaa= by his witchcraft.”

“O, the faultless one! Being sent with a crooked intent, this demon came here to attack when you are going to repose faith in him, (remaining hidden by his witchcraft).

badhyataam eSa tiivreNa daNDena sacivaiH saha |
raavaNasya nR^ishamsasya bhraataa hi eSa vibhiiSaNaH ||6-17-29

29. eshah vibhiishhaNaH= this Vibhishana; bhraataahi= is indeed the brother; nR^ishamsasya= of cruel; raavaNasya= Ravana; eshhaH= he; sachivaiH= along with his ministers; vadhyataam= be killed; tiivrena= by severe; daNdena= punishment.”

“This Vibhishana is indeed the brother of cruel Ravana. Hence, let him along with his ministers be killed, by imposing severe punishment on them.”

evam uktvaa tu tam raamam samrabdho vaahinii patiH |
vaakyaj~no vaakya kushalam tato maunam upaagamat ||6-17-30

30. vaakyaj^NaH= Sugriva; who knew how to speak; vaahiniipatiH= and who was the chief of army; uktvaa= spoke; evam= thus; samrabdhaH= hurriedly; tam raamam= to that Rama; vaakyakushalam= who was skilled in oratory; tataH= and thereafter; upaagamat= entered; into; mounam= silence.”

The chief of army Sugriva, who knew how to speak expressed thus hurriedly to Rama, who was skilled in oratory and thereafter entered into silence.

sugriivasya tu tad vaakyam shrutvaa raamo mahaabalaH |
samiipasthaan uvaaca idam hanuumat pramukhaan hariin ||6-17-31

31. shrutvaa= hearing; tat= those; vaakyam= words; sugrivasya= of Sugriva; mahaabalaH= the exceedingly strong; raamaH= Rama; uvaacha= addressed; idam= in this manner; kapiin= to the monkeys; hanumatpramukhaan= in front of Hanuman; samiipasthaan= staying nearby:

Hearing those words of Sugriva, the exceedingly strong Rama addressed as follows to the monkeys in front of Hanuman staying near by:

yad uktam kapi raajena raavaNa avarajam prati |
vaakyam hetumad atyartham bhavadbhir api tat shrutam ||6-17-32

32. yat= which; vaakyam= words; atyartham= which were very; hetumat= reasonable; uktam= uttered; kapiraajena= by Sugriva; raavaNaavarajam prati= about Vibhishana; shrutam= were heard; bhavadbhirapi= by you also.”

“The very reasonable words uttered by Sugriva about Vibhishana were heard by you too.”

suhR^idaa hi artha kR^iccheSu yuktam buddhimataa sataa |
samarthena api samdeSTum shaashvatiim bhuutim icchataa ||6-17-33

33. samarthena= by an efficient; buddhimataa= and intelligent person; sadaa= ever; ichchhataa= desirous; shaashvatiim= of everlasting; bhuutim= prosperity; suhR^dam= of his friends; yuktam= it is befitting; upasamdeshhTum= to advise well; arthakR^chchhreshhu= in difficult matters.”

“An efficient and intelligent person ever desirous of everlasting well being of his friends should properly advise them well in difficult matters. Hence, tell your opinion one by one"

iti evam paripR^iSTaas te svam svam matam atandritaaH |
sa upacaaram tadaa raamam uucur hita cikiirSavaH ||6-17-34

34. tadaa= then; paripR^ishhTaaH= asked; etyevam= thus; te= they; atandritaaH= free from lassitude; priyachikiirshhavaH= wishing to do good; sopachaaram= and out of their politeness; uuchuH= spoke; svam matam= their respective opinion; raamam= to Rama (as follows)

Thus asked by Rama, those monkeys free from lassitude, wishing to do good and out of their politeness, spoke their respective opinions to Rama as follows:

aj~naatam na asti te kimcit triSu lokeSu raaghava |
aatmaanam puujayan raama pR^icchasi asmaan suhR^ittayaa ||6-17-35

35. raaghava= O, Rama! naasti kim cit= Nothing; aj^Naatam= is unknown; te= to you; trishhu= in the three; lokeshhu= worlds; pR^ichchhasi= you are asking; asmaan= us; suhR^ittayayaa=with a friendly heart; aatmaanaam= to us.”

“O, Rama! Nothing is unknown to you in the three worlds. You are consulting us with a friendly heart, as an honor to us.”

tvam hi satya vrataH shuuro dhaarmiko dR^iDha vikramaH |
pariikSya kaaraa smR^itimaan nisR^iSTa aatmaa suhR^itsu ca ||6-17-36

36. tvam= you; satyavrataH= are strictly truthful; shuuraH= a valiant man; dR^iDhavikramah= of firm fortitude; pariikshhyakaarii= take action proper investigation; smR^itimaan= having good memory; nisR^ishhTaatmaacha= and committed in your heart; suhR^itsu= to your friends.”

“You are avowed to truth, a valiant man and a righteous man of firm fortitude. You take action only after proper investigation. You have good memory. You are committed in your heart to your friends.”

tasmaad eka ekashas taavad bruvantu sacivaas tava |
hetuto mati sampannaaH samarthaaH ca punaH punaH ||6-17-37

37. tasmaat= hence; tava sachivaaH= your counselors; matisampannaaH= who are rich in their minds, tathaa= and; samarthaashcha punaH= are moreover efficient; bruvantu tavaat= will tell; hetutaH=with reason; ekaikashaH= one by one.”

“Hence, your counselors, who are rich in their minds and are moreover efficient, one by one, will tell their opinion with reason.”

iti ukte raaghavaaya atha matimaan angado agrataH |
vibhiiSaNa pariikSaa artham uvaaca vacanam hariH ||6-17-38

38. ukte=having spoken ; iti= thus; atha= then; aNgadaH= Angada; matimaan= the intelligent; haviH= monkey; vuvaacha= spoke; vachanam= words; raaghavaaya= to Rama; vibhiishhaNa pariikshhartham= for examining Vibhishana; agrataH= at the first instance.”

Having spoken thus by the monkeys, Angada the intelligent monkey told Rama to arrange for examination of Vibhishana before hand.”

shatroH sakaashaat sampraaptaH sarvathaa shankya eva hi |
vishvaasa yogyaH sahasaa na kartavyo vibhiiSaNaH ||6-17-39

39. vibhiishhaNaH= Vibhishana; sampriitaH= who came; sakaashaat= from the presence of; shatroH= an enemy; sarvathaaH= by all means; tarkyaH evahi= is indeed to be doubted; nakartavyaH= He is not to be made; vishvaasaniiyaH= a trustworthy person; sahasaa= immediately.”

“Vibhishana who came from an enemy is indeed to be doubted by all means. He is not to be made as a trust worthy person so soon.”

chaadayitvaa aatma bhaavam hi caranti shaTha buddhayaH |
praharanti ca randhreSu so anarthaH sumahaan bhavet ||6-17-40

40. shaTha buddhayaH= the deceitful minded; charantihi= move around; chhaadayitvaa= concealing; aatma bhaavam= their peculiar nature; praharanticha= attack; randhreshhu= at weak places; saH= It; bhavet= will produce; sumahaan= a very great ; anarthaH= evil.”

“Deceitful persons move around, concealing their peculiar nature and attack at weak places. They will create a very great misfortune.”

artha anarthau vinishcitya vyavasaayam bhajeta ha |
guNataH samgraham kuryaad doSatas tu visarjayet ||6-17-41

41. bhajeta= one must wait upon; vyavasaayam= a decision; vinishchitya= after ascertaining; arthaanarthon= the pros and cons; samgraham=acceptance; kuryaat= has to be done; guNataH=according to quality; doshhatastu= but faults; visarjayet= should be given up.

“One must take a decision, after ascertaining the pros and cons of it. One should take up the action, if there is an advantage and reject it, if it is faulty.”

yadi doSo mahaams tasmims tyajyataam avishankitam |
guNaan vaa api bahuun j~naatvaa samgrahaH kriyataam nR^ipa ||6-17-42

42. nR^ipa= O, king! mahaan doshhaHyadi= If there are great faults; tasmin= in him; tyajataam= let him be rejected; avishaNkitam= undoubtedly; j^Naatvaavaapi= If we recognize; bahuun= many; guNaam= good qualities; kriyataam samgrahaH= let him be accepted.

“O, king! If there are great faults in him, let him be rejected undoubtedly. If we recognize many good qualities in him, let him be accepted.”

sharabhas tv atha nishcitya saartham vacanam abraviit |
kSipram asmin nara vyaaghra caaraH pratividhiiyataam ||6-17-43

43. atha= thereafter; sharabhastu= Sharabha on his part; abraviit= spoke; saartham= meaningful; nishchitya= and decisive; vachanam= words; “naravyaaghra = O, tiger among men! ChaaraH pratividhiiyataam= Let a spy be sent; kshhipram= immediately; asmin= for him.”

Thereafter Sharabha on his part spoke the following meaningful and decisive words: “O, tiger among men! Let a spy be sent to shadow him”

praNidhaaya hi caareNa yathaavat suukSma buddhinaa |
pariikSya ca tataH kaaryo yathaa nyaayam parigrahaH ||6-17-44

44. praNidhaaya= by sending out a spy; pariikshhyacha= and investigating; yathaavat= suitably; suukshhma buddhinaa= by a keenly intellectual; guuDhachaaraNa= spy; tataH = and then; parigrahaH= acceptance; kaaryaH= to be done; yathaanyaayam= as per justice.”

“By sending out a spy and causing a suitable investigation by a keenly intellectual spy, he can then be accepted as per justice.”

jaambavaams tv atha samprekSya shaastra buddhyaa vicakSaNaH |
vaakyam vij~naapayaam aasa guNavad doSa varjitam ||6-17-45

45. atha= then; vichakshhaNaH= the discerning; jaambavaamstu= Jambavaan on his part; samprekshhya= perceiving; shaastra buddhyaa= through his leaning derived from scriptures; vij^N^aapayaamaasa= advised; guNavat= qualitative; doshhavarjitam= fault-less; vaakyam= words:

Then, the discerning Jambavan on his part, perceiving the matter through his learning derived from scriptures, advised the following fault-less and qualitative words:

baddha vairaac ca paapaac ca raakSasa indraad vibhiiSaNaH |
adesha kaale sampraaptaH sarvathaa shankyataam ayam ||6-17-46

46. vibhiishhaNaH= Vibhishana; sampraaptaH= came; raakshhasendraat= from Ravana the king of demons; baddhavairaachcha= who has contracted hostility with you; paapaat= and who is sinful; adeshakaale= at a very wrong place and time; ayam= He; shNkyataam= is to be suspected; sarvathaa= by all means.”

“This Vibhishana came from sinful Ravana who has contracted hostility with you and that too at a wrong place and time. He is to be suspected by all means.”

tato maindas tu samprekSya naya apanaya kovidaH |
vaakyam vacana sampanno babhaaSe hetumattaram ||6-17-47

47. tataH= then; maindastu= Mainda; nayaapanayakovidaH= skilled in discriminating good and bad conduct; samprekshhe= observed carefully; babhaashhe= and spoke; vaachana sampannaH= in his perfect oratory; hetumattaram= highly reasonable; vaakyam= words.

Then Mainda, skilled in discriminating good and bad conduct in others observed the matter carefully and spoke in his perfect oratory in the following highly reasonable words:

anuho naama tasya eSa raavaNasya vibhiiSaNaH |
pR^icchyataam madhureNa ayam shanair nara vara iishvara ||6-17-48

48. narapatiishvara= O, king of kings! EshhaH= This; vibhiishhaNaH= Vibhishana; anujo naama= is indeed the younger brother; tasya= of that; raavaNasya= Ravana; ayam pR^ichchhyatam= let him be questioned; shanaiH= slowly; madhureNa= by sweet words.”

“O, king of kings! This Vibhishana is indeed the younger brother of that Ravana. Let him be questioned slowly by sweet words”

bhaavam asya tu vij~naaya tatas tattvam kariSyasi |
yadi dR^iSTo na duSTo vaa buddhi puurvam naraSabha ||6-17-49

49. nararshhabha= O, the best among men! ViG^yaaya= having known; tattavataH= actually; asya= his; bhaavam= mind; dushhToyadi= whether he is dangerous; na dushhTovaa= or not dangerous; tvam= you; kanishhyasi= should act; buddhipuurvam= according to your feelings.”

“O, the best among men! Having read actually his mind whether he is dangerous or not, you should act according to your feelings.”

atha samskaara sampanno hanuumaan saciva uttamaH |
uvaaca vacanam shlakSNam arthavan madhuram laghu ||6-17-50

50. atha= then; hanumaan= Hanuman; samskaara sampannah= who was well educated; sachivottamaH= the best among consellors; uvaacha= spoke; shlaklam= smooth; arthavat= meaningful; madhuram= sweet; laghu= and brief; vachanam= words:

Then the well educated Hanuman, the excellent among counselors; spoke the following smooth meaningful, sweet and brief words:

na bhavantam mati shreSTham samartham vadataam varam |
atishaayayitum shakto bR^ihaspatir api bruvan ||6-17-51

51. bR^ihaspati rapi= even Brihaspati; bR^ivan= while talking; na shaktaH= cannot; atishayaayitum= excel; bhavantam= you; matishreshhTham= who are of an exalted intellect; samartham= powerful; varam= and the foremost; vadataam= of those who are eloquent.

“Even Brihaspati, while talking cannot excel you, who are possessing an exalted intellect. You are powerful and the foremost man among those who are eloquent.”

na vaadaan na api samgharSaan na aadhikyaan na ca kaamataH |
vakSyaami vacanam raajan yathaa artham raama gauravaat ||6-17-52

52. raajan= O, king! raama= O,Rama! Na: Neither; vaadaat= for argument; na= nor; samgharshhaadapi= for competition(with other counselors); na= nor; aadhikyaat= for superiority; na= nor; kaamatahcha= out of passion; gouravaat=but on account of importance; vakshhyaami= I am talking; yataartham= the matter in hand.

“O, king! O, Rama! I am talking neither for argument, nor for competition (with other counselors, nor for superiority, nor out of passion for debate but on account of importance of this matter in hand.”

artha anartha nimittam hi yad uktam sacivais tava |
tatra doSam prapashyaami kriyaa na hi upapadyate ||6-17-53

53. prapaashyaami= Iam perceiving; doshham= a mistake; tatra= in that; yat= which; uktam= was told; sachivaiH= by your counselors; arthaanarthanimittam= regarding advantages and disadvantages (accruing from Vibhishana); na upapaadyatehi= It is not indeed possible; kriyaa= for judicious investigation.

“I am perceiving an error in what was advised by your counselors assigned to look into advantages and disadvantages, accruing from accepting Vibhishana. It is not possible for such a judicious investigation into his character.”

R^ite niyogaat saamarthyam avaboddhum na shakyate |
sahasaa viniyogo hi doSavaan pratibhaati me ||6-17-54

54. niyogaat R^ite= without entrusting any work; na shakyate= It is not possible; avabodhum= to understand; saamarthyam= his ability; pratibhaati= It occurs; me= to me; doshhavaan= as a mistake; viniyogaH= to entrust any work; sahasaa= so soon (to a stranger).

“Without entrusting any work, it is not possible to understand his ability. But at the same time, it occurs to me as a mistake to entrust any work so soon to a stranger.”

caara praNihitam yuktam yad uktam sacivais tava |
arthasya asambhavaat tatra kaaraNam na upapadyate ||6-17-55

55. yat= whatever; uktam= was told; tava savachivaih= by your counselors; yuktam= as it was befitting; chaara praNihitam= to send spies; tatra= that; kaaraNam= action; nopapadyati= is not possible; asambhavaat= due to impracticality; arthasya= of the thing.

“What ever was told by your counselors that it was befitting to send spies to Vibhishana, that action is not possible due to impracticality of the proposition.”

adesha kaale sampraapta iti ayam yad vibhiiSaNaH |
vivakSaa ca atra me asti iyam taam nibodha yathaa mati ||6-17-56

56. itiyat= It has been said; ayam VibhiishaNaH= that Vibhishana; sampraaptaH= came; adoshakaale= into a wrong place and time; tatra= In that matter; asti= there is; me=to me; iya vivakshhaa= a desire to tell; yathaamati= according to my mind; nibodha= Listen; taam= to it.

“It has been said that Vibhishana came into a wrong place and time. In that matter, I have to express my thought. Listen to it.”

sa eSa deshaH kaalaH ca bhavati iha yathaa tathaa |
puruSaat puruSam praapya tathaa doSa guNaav api ||6-17-57

57. eshha= this; deshhashcha= place; kaalashcha= and time; iha= here; bhavati= become; yathaa tathaa= according to what is right; tathaa= thus; praapya= by obtaining; (in his mind) purushhaatpurusham= you are superior to Ravana; guNadoshhaavapi= and also found merits in you and demerits in the latter.

“This place and time become rightly obtained in his mind , as he has thought that you are superior to Ravana and also found merits in you and demerits in Ravana.”

dauraatmyam raavaNe dR^iSTvaa vikramam ca tathaa tvayi |
yuktam aagamanam tasya sadR^isham tasya buddhitaH ||6-17-58

58. yuktam hi= it is indeed befitting; aagamanam= to arrive; atra= at this place and time; dR^ishhTvaa= by seeing; vikrmamcha= the prowess; tvayi= in you; tathaa= and; douraatmyam= wickedness; raavaNe= in Ravana; sadR^isham= It is worthy; tasya= of his ; buddhitaH= judgement.

“It is indeed appropriate for him to arrive at this place and time, by seeing the prowess in you and the wickedness in Ravana. It is worthy of his judgment.”

aj~naata ruupaiH puruSaiH sa raajan pR^icchyataam iti |
yad uktam atra me prekSaa kaacid asti samiikSitaa ||6-17-59

59. raajan= O, king! Yat= whatever; uktam= was told; saH pR^ichchhyataam iti= that let him be questioned; purushhaiH= by spies; aG^yaataruupaiH= of unknown identity ;me= my; kaachit= certain; prakshhaa= view; atra= in this matter; samiikshhitaa= after due consideration; asti= is this.

“O, king! Whatever was told by your counselors that let Vibhishana be questioned by spies of unknown identity, my considered view is as follows:

pR^icchyamaano vishanketa sahasaa buddhimaan vacaH |
tatra mitram praduSyeta mithya pR^iSTam sukha aagatam ||6-17-60

60. buddhimaan= a wise man; pR^ichchyemaanaH= being questioned; sahasaa= suddenly; vishaN^kena= would be apprehensive; vachaH= of the talk; tatra= in those circumstances; sukhaagatam= an easily obtained; mitram= friend; pradushhyeta= becomes faithless; mithyaapR^ishhTam= due to deceitful questioning

“A wise man being questioned suddenly would be apprehensive of that questioning. In those circumstances, an easily obtained friend becomes faithless upon facing a deceitful questioning.”

ashakyaH sahasaa raajan bhaavo vettum parasya vai |
antaH svabhaavair giitais tair naipuNyam pashyataa bhR^isham ||6-17-61

61. raajan= O, king! BhR^isham naipuNyam vinaa= without a high skill; pashyataam= of perceiving; antareNa= between;bhinnaiH svaraiH= different voices; ashakyam= it is not possible; sahasaa= rapidly; boddhum= to comprehend; parasya= the other’s; bhaavaH= intention.

“O, king! Without possessing a high skill of reading his diversified tones, it is not possible rapidly to comprehend his intention.”

na tvasya bruvato jaatu lakSyate duSTa bhaavataa |
prasannam vadanam ca api tasmaan me na asti samshayaH ||6-17-62

62. na dushhTa bhaavataa= no bad intention; na dR^ishyate= is seen; jaatu= at all; asya=in his; bruvataH= talk; vadanamchaapi= His face is also; prasannam= bright; tasmaat= hence; naasti= there is no; samshayaH= doubt; me= for me.

“I am not seeing any bad intention at all in his talk. His face is also bright. Hence, I do not doubt him.”

ashankita matiH svastho na shaThaH parisarpati |
na ca asya duSTaa vaagasti tasmaan na asti iha samshayaH ||6-17-63

63. shaThaH=a deceitful person; na parisarpati= does not approach; ashaNkamatiH= fearlessly; svasthaH= and confidently; asya= his; vaakcha= expression too; naasti= is not; dushhTaa= bad; tasmaat= hence; me= to me; naasti= there is no; samshayaH= doubt.

“A deceitful person does not approach so fearlessly and confidently. His expression too is not bad. Hence, there is no doubt to me on him.”

aakaaraH chaadyamaano api na shakyo viniguuhitum |
balaadd hi vivR^iNoti eva bhaavam antar gatam nR^iNaam ||6-17-64

64. na shakyah= it is not possible; viniguuhitam= to hide; aakaarah= expression of the face; chhaadyamano. api= even if it is concealed; balata= by force; antargatam= the internal; bhaavam= intent; nR^iNaam= of the persons; vivR^iNotyeva= certainly gets revealed.

“It is not possible to hide expression of the face, even if it is concealed. By force, the internal intent of the persons certainly gets revealed.”

desha kaala upapannam ca kaaryam kaaryavidaam vara |
saphalam kurute kSipram prayogeNa abhisamhitam ||6-17-65

65. kaarya vidaam vara= O, the eminently skillful man in work! Kaaryam= an action; deshakaalopapannamcha= endowed with proper place and time; kurute= transacts; saphalam= successfully; abhisamhitam= if associated; prayogeNa= with practice; kshhipram= quickly.

“O, the eminently skillful man in work! An action endowed with proper place and time transacts successfully, if it is performed quickly.”

udyogam tava samprekSya mithyaa vR^ittam ca raavaNam |
vaalinaH ca vadham shrutvaa sugriivam ca abhiSecitam ||6-17-66
raajyam praarthayamaanaH ca buddhi puurvam iha aagataH |
etaavat tu puras kR^itya yujyate tv asya samgrahaH ||6-17-67

66,67. samprekshhya= seeing; tava= your; udyogam= perseverance; mithyaavRittam= and improper conduct; raavaNaam= of Ravana; shrutvaa= and hearing; vaalinam= about Vali; hatam= having been killed; sugriivam= and Sugriva; abhishhechitam= having been anointed as a king,; aagatam= came; iha= here; buddhipuurvam= deliberately; puraskatya= considering; taavattu= this much alone; tasya= his; samgrahaNaH= acceptance; vidyate= is understandable.

“Seeing your perseverance and the improper conduct of Ravana as well as hearing about Vali having been killed and Sugriva anointed as king, he deliberately came here, with a desire to obtain the kingdom of demons. On consideration of this aspect alone, he is worthy of acceptance by us.”

yathaa shakti mayaa uktam tu raakSasasya aarjavam prati |
pramaaNam tu sheSasya shrutvaa buddhimataam vara ||6-17-68

68. buddhimataam vara= O, Rama, the best among the wise! Uktam= It has been told; mayaa= by me; yathaa shakti= according to my ability; aarjavam prati= about the sincerety; raakshhasasya= of this demon; shrutvaa= after hearing this; tvam= you; pramaaNam hi= indeed are the judge; sheshasya= of the issue.

“O, Rama the best among the wise! It has been told by me this according to my ability about the sincerity of this demon. After hearing my words, you are indeed the final judge of the issue.”

ityaarshe shriimadraamaayaNe aadikaavye yuddhakaaNDe saptadashaH sargaH

Thus completes 17th Chapter of Yuddha Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 18

Introduction

Hearing Hanuman’s words, Rama says that he cannot desert Vibhishana who is seeking a refuge in him. Initially Sugreeva disagrees with Rama’s opinion. But when Rama explains the different circumstances under which Vibhishana is acceptable, Sugreeva also agrees with that view. Finally Vibhishana joins as an associate in Rama’s side.

atha raamaH prasanna aatmaa shrutvaa vaayu sutasya ha |
pratyabhaaSata durdharSaH shrutavaan aatmani sthitam ||6-18-1

1. atha= thereafter; raamaH= Rama; durdharshhaH= the inviolable; shrutavaan= and the one having sacred knowledge ; shrutvaa= after hearing; vaayusutasya= Hanuman’s words; pratyabhaashhata= spoke; prasannaatmaa= with a clear understanding; sthitam= that which was established; aatmani= in his mind.

Thereafter the inviolable Rama who possesses sacred knowledge, after hearing Hanuman’s words, spoke with a clear understanding, the following opinion that was firm in his mind:

mama api tu vivakSaa asti kaacit prati vibhiiSaNam |
shrutam icchaami tat sarvam bhavadbhiH shreyasi sthitaiH ||6-18-2

2. mamaapi= I also; asti= have; kaachit= a; vivakshhaa= desire to tell; vibhiishhaNam prati= about Vibhishana; ichchhaami= I want; tat= it; sarvam= all; shrotum= to be heard; bhavadbhih= by you; sthitaih= who stand firmly; shreyapi= in our welfare.

“I also wish to tell my opinion about Vibhishana. I want it to be heard by you, who are firmly established in our welfare.”

mitra bhaavena sampraaptam na tyajeyam kathamcana |
doSo yadi api tasya syaat sataam etad agarhitam ||6-18-3

3. kathamchana= by any means; naatyajeyam= I donot leave; tasya= him; sampraaptam= who comes; mitrabhaavena= with a friendly appearance; syaat yadyapi= even though he has; doshhah= a defect; etat= This; agarhitam=is irreproachable; sataam= by good men.

“By any means, I do not desert anyone who arrives with a friendly appearance, even if he has a defect. His acceptance is irreproachable in the eyes of good men”

sugriivastvatha tadvaakyamaabhaaSya ca vimR^ishya ca |
tataH shubhataram vaakyamuvaaca haripuN^gavaH ||6-18-4

4. atha=then; SugreevaH= Sugreeva; haripuNgavaH= the chief of monkeys; aabhaashhyacha= closely analysed; vimR^ishyacha= and examined; tadvaakyam= those words of Rama; tatah= and thereafter; uvaachaha= spoke; shubhataram= most auspicious; vaakyam= words:

Then, Sugreeva the chief of monkeys closely analyzed and examined the aforesaid words of Rama and thereafter spoke the following most auspicious words:

suduSTo vaapyaduSTo vaa kimmeSa rajaniicaraH |
iidR^isham vyasanam praaptam bhraataram yaH parityajet ||6-18-5
ko vaama sa bhavettasya yameSa na parityajet |

5. kim= what matters if; eshhaH=this; rajaniicharaH= ranger of night; (demon) sudushhTovaa= is very dangerous; yaH= he who; parityajet= can desert; bhraataram= his brother; praaptam= who get; iidR^isham= such; vyasanam= a calamity; tasya= for such a person; yam= who to;konaama=whom; saH= he; naparityajet= would not betray?

“What matters if this ranger of night is very dangerous or other wise, if he can desert his own brother at a time of peril? Whom will he not betray subsequently?”

vaanaraadhipate rvaakyam shrutvaa sarvaanudiiksya tu ||6-18-6
iiSadutsmayamaanastu laksmaNam puNyalakshaNam |
iti hovaaca kaakutthso vaakyam satyaparaakramaH ||6-18-7

6, 7. shrutvaa= hearing; vaakyam= the words; vaanaraadhipate= of Sugreeva; kakutthsaH= Rama; satyaparaakramaH= who was truly mighty; udiikshhyatu= looked round; sarvam= all of them; utsmyamaanaH= smiled; iishhat=a little; uvaachaha= and spoke; vaakyam= these words; iti= thus; lakshhmaNam= to Lakshmana; puNya lakshhaNam= of virtuous characteristics:

Hearing the words of Sugreeva, Rama who was truly mighty looked round all of them , smiled a little and spoke the following words to Lakshmana, of virtuous characteristics:

anadhiitya ca shaastraaNi vR^iddhaananupasevya ca |
na shakyamiidR^isham vaktum yaduvaaca hariishvaraH ||6-18-8

8. yat= which words; hariishvaraH= Sugreeva; uvaachaH= spoke; na shakyam= it is not possible; vaktum= to speak;iidR^isham=such words; anadhiitya= without studying; shaastraaNi= scriptures; anupasevyacha= and without serving; vR^iddhaan= elders.

“Without studying scriptures and without serving elders, it is not possible to speak such words as Sugreeva spoke.”

asti suukshmataram kimcidyadatra pratibhaati maa |
pratyaksham laukikam caapi vartate sarvaraajasu ||6-18-9

9. yat= which; vartate= is; pratyakshham=clearly to be seen; sarva raajasu= in all the kings; loukikamchaapi= and occurring in even ordinary life; kimchit=a somewhat; suukshhmataram= highly subtle thing; asti= is there; atra= Here; maa= to me; pratibhaati=it is appearing to the mind.

“It appears to my mind that there is however something peculiar in these circumstances which are clearly to be seen in all lives of kings and even occurring in ordinary life.”

amitraastatkuliinaashca praatideshyaashca kiirtitaa |
vyasaneSu prahartaarastasmaadayamihaagataH ||6-18-10

10. kiirtitaaH= it is told; tatkuliinaashcha=that persons of that family; praatideshyaashchcha= and rulers belonging to adjoining territory; amitraaH=are enemies; prahartaarah= and strike; vyasaneshhu= in adversities; tasmaat= for that reason; ayam=he; aagatam= came; iha= here.

“It is told that persons of the same family and rulers belonging to adjoining territories become enemies and strike in times of adversities. For this reason, he came here.”

apaapaastatkuliivaashca maanayanti svakaan hitaan |
eSa praayo narendraaNaam shaN^kaniiyastu shobhanaH ||6-18-11

11. tatkuliinaaH= persons belonging to the same family; apaapaaH= who are not sinful; maanayanti= respect; svakaan= their own; hitaan= well- wishers; praayaH= Generally; narendraaNaam= for kings; eshhaH= even the persons; shobhanaH= who are virtuous; shaNkaniiyaH= are to be apprehended.

“Even if belonging to the same family, persons who are virtuous do respect their own well wishers in that family. Generally among kings, even a virtuous person is apprehended.”

yastu doSastvayaa prokto hyaadaane.ribalasya ca |
tatra te kiirtayuSyaami yathaashaastramidam shR^iNu ||6-18-12

12. yathaasaastran= as per scriptures; kiirtayishhyaami= I will tell; te= you; shruNu= hear; idam= this; yaH= which; dashhaH= draw back; proktaH= is told; tvayaa= by you; tatra= in that matter; aadaane= of accepting; aribalasya= from the side of an adversary.

“With regard to the draw back you told me in the matter of accepting a person coming from the side of an adversary, hear from me what the scriptures say.”

na vayam tatkuliinaashca raajyakaamkshii ca raakshasaH |
paNDitaa hi bhaviSyanti tasmaadgraahyo vibhiiSaNaH ||6-18-13

13. vayam= we; na= do not; tatkuliinaaHcha= belong to the same family. raakshhasaH= The demon; raajya kaaNkshhiicha= is desirous of kingdom; (These demons also)bhavishhyanti= may be; paNDitaaH hi= rather learned; tasmaat= for that reason; vibhiishhaNaH= Vibhishana; graahyaH= is admissible.

“We do not belong to the same family. Further, Vibhishana the demon is desirous of acquiring the kingdom. A few of the demons also may be rather learned ones. That is why, Vibhishana is acceptable.”

avyagraashca prahR^iSTaashca na bhaviSyanti samgataaH |
praNaadashca mahaaneSa tato.asya bhayamaagatam ||6-18-14
iti bhedam gamiSyanti tasmaatpropto vibhiiSaNaH |

14. sangataaH= kinsfolk; na bhavishhyanti= do not live together; avyagraashcha= in a fearless mode; prahR^ishhTaashcha= and in a delightful manner; iti= hence; gamishhyanti= they get; bhedam= a split; ataH= for that reason; bhayam= a fear; aagatam= has come; asya= to him; eshhaH= This; praNaadashcha= loud appeal is also; mahaan= leading; tasmaat= for that reason; vibhiishhaNaH= Vibhishana; graahyaH=is acceptable.

“Kinsfolk do not live together in a fearless mode and in a delightful manner. Hence, they get a split among themselves. For this reason, a fear has come to him. This loud appeal is also major cause. That is why, Vibhishana can be accepted.”

na sarve bhraatarastaata bhavanti bharatopamaaH ||6-18-15
madvidhaa naa pituH putraaH suhR^ido vaa bhavadvidhaaH |

15. taata= my dear one! sarve=All; bhraataraH= brothers; na bhavanti= are not; bharatopamaaH= like bharata; putraH= sons; madvidhaaH= like me; pituH= to a father; suhR^ido vaa= or friends; bhavadvidhaaH= like you.

“My dear one! Neither all brothers are like Bharata, nor all sons of a father like me nor all friends are like you.”

evamuktastu raameNa sugriivaH sahalaksmaNaH ||6-18-16
utthaaayodam mahaapraajJNaH praNato vaakyamabraviit |

16. evam= thus; uktaH= spoken; raameNa= by Rama; sugriivaH= Sugreeva; saha lakshmaNaH=who was together with Lakshmana; mahaapraG^yaH= the highly wise man; utthaaya= stood up; praNataH= saluting; abraviit= and spoke; idam= these; vaakyam= words:

Hearing Rama’s words Sugreeva who was together with the highly wise Lakshmana stood up saluting and spoke these words:

raavaNena praNihitam tamavehi nishaacaram ||6-18-17
tasyaaham nigraham manye kshamam kshamavataam vara |

17. kShamavataamvara= O, Rama the excellent among those who are tolerant! avachi= Realiase; tam= that; nishaacharam= ranger in night(demon); praNihatam= to have been sent; raavaNena= by Ravana; manye= I think; tasya= of him; kshhamam= befitting; nigraham= to be taken as captive.”

“O, Rama the excellent among the tolerant! Realise that Ravana has sent Vibhishana, the demon. I think of him to be worthy of being taken as a captive.”

raakshaso jihmayaa buddhyaa samdiSTo.aya mihaagataH ||6-18-18
prahartum tvayi vishvaste vishvaste mayi vaanagha |
lakshmaNe vaa mahaabaaho sa badhyaH sacivaiH saha ||6-18-19
raavaNasya nR^ishamsasya bhraataa hyeSa vibhiiSaNaH |

18, 19. anagha= O, faultless one! mahaabaaho= O, mighty armed! ayam raakshhasaH= This demon; samdishhTaH= is been sent; prahartum= to strike; tvayi= you; vishvaste= who are unsuspecting; mayivaa= or me; lakshhmaNeva= or Lakshmana; vishvaste= in trust; aagataH= and came; iha= here; jihmayaa= with crooked; buddhyaa= mind; saH= he; sachivaiHsaha= with his counselors; badhyaH= are fit to be imprisoned; vibhiishhaNaH= Vibhishana; bhraata hi= is indeed brother; raavaNasya= of Ravana; nR^ishamsasya= the cruel demon.

“O, the mighty armed Rama! The faultless one! This demon is being sent to kill you who are unsuspecting, or to kill Lakshmana or me in trust. He came here with a crooked mind. He with his counselors is fit to be imprisoned. Is not Vibhishana the brother of cruel Ravana?”

evamuktvaa raghushreShTaM sugriivo vaahiniipatiH || 6-18-20
vaakyajJNo vaakyakushalaM tato maunamupaagamat |

20. uktvaa= speaking, evam= thus; raghushreshhTam= to Rama the best of Raghu dynasty; SugreevaH= Sugreeva; vaakyaG^yaH= who knew the mode of expression; tatah= thereafter; paagamat= obtained; mounam= silence.

Speaking thus to Rama, the best of Raghu dynasty, Sugreeva who knew the mode of expression, thereafter kept silent.

sa sugriivasya tad vaakyaym raamaH shrutvaa vimR^ishya ca ||6-18-21
tataH shubhataram vaakyam uvaaca hari pumgavam |

21. bhrutvaa= hearing; tat vaakyam= those words; sugriivasya= of Sugreeva; raamaH= Rama; vimR^ishyacha= pondered over them and; tataH= thereafter; uvaacha= spoke; subha taram= more auspicious; vaakyam= words; haripuNgavam= to Sugreeva.

Hearing those words of Sugreeva, Rama pondered over the words and thereafter spoke more auspicious words to Sugreeva as follows:

suduSTo vaa api aduSTo vaa kim eSa rajanii caraH ||6-18-22
suukSmam api ahitam kartum mama ashaktaH kathamcana |

22. kim= what if; eshhaH= this; rajaniicharaH= demon; sudushhTovaa= is very bad? asaktaH= He is incapable; kartum= of doing; kathamchana= scarcely; suukshhmam= a little; ahitamapi= harm ; mama= to me.

“What does it matter whether that demon is very bad or not bad? He is incapable of doing even a little harm to me.”

pishaacaan daanavaan yakSaan pR^ithivyaam caiva raakSasaan ||6-18-23
anguli agreNa taan hanyaam icchan hari gaNa iishvara |

23. harigaNeshvara= O, Sugreeva Lord of monkey troops! Ichchhan= If I wish; hanyaam= I will kill; taan= those; pishaachaan= devilish beings; daanavaan= demons; yakshhaan= supernatural beings; raakshhasanchaiva= and ogres; pR^ithivyaam= living on earth; aNgulyagreNa= with the tip of my finger.

“O, Sugreeva, Lord of monkey-troops! If I wish, I can kill those devilish beings, demons, supernatural beings and ogres living on earth with just a tip of my finger”

shruuyate hi kapotena shatruH sharaNam aagataH ||6-18-24
arcitaH ca yathaa nyaayam svaiH ca maamsair nimantritaH |

24. shruuyate hi=it is heard; kapotena;by a dove; shatruH= an enemy; aagataH= came; sharaNam= for a refuge; architashcha= was received; yathaanyaayam= according to rules of hospitality; nimantritashcha= and was invited for a feast; svaiH= with its own; maamsaiH= flesh.

“It is narrated how by a dove, its enemy ( a fowler) when it came for a refuge, was received according to rules of hospitality and was invited for a feast with its own flesh.”

sa hi tam pratijagraaha bhaaryaa hartaaram aagatam ||6-18-25
kapoto vaanara shreSTha kim punar mad vidho janaH |

25. saH kaptaH= that dove; pratijagraaha hi= indeed accepted as a guest; tam= the fowler; aagatam= as he came; bharyaahantaaram= although he killed its wife; kimpunaH= how much more; janaH= a man; madvidhaH= like me?

“O, the excellent of monkeys! The aforesaid dove indeed accepted as a guest, the fowler as he came, although he killed its wife .How much more a man like me has to do?”

R^iSeH kaNvasya putreNa kaNDunaa parama R^iSiNaa ||6-18-26
shR^iNu gaathaam puraa giitaam dharmiSThaam satya vaadinaa |

26. putreNa= the son; puraa= long ago; kanvasya R^ishhe= of a sage called Kanva; satyavaadinaa= a great sage; kaNDuunaa= and by Kandu by name; gathaa=verses; dharmishhThaa= inculcating virtue; giitaa= were sung; shruNu= hear them.

“Hear the verses inculcating virtue so long ago, by Kandu, the son of a sage called Kanva, a great sage and a speaker of truth.”

baddha anjali puTam diinam yaacantam sharaNa aagatam ||6-18-27
na hanyaad aanR^ishamsya artham api shatrum param pata |

27. paramtapa= O, king the torminator of enemies! Shatrum api= even an enemy; baddhaaNjalipuTram=who formed a cup with his hollowed hands; diinam; a miserable person; yaachantam= a person who is begging; sharaNaagatam= and who is seeking refuge; na hanyaat= should not be killed; anR^ishamsyaartham= with the aim of not being cruel.

“O, king the terminator of enemies! Even an enemy, who formed a cup with his hollowed hands, a miserable person, a person who is begging and who is seeking a refuge should not be killed with the aim of not being cruel.”

arto vaa yadi vaa dR^iptaH pareSaam sharaNam gataH ||6-18-28
ariH praaNaan parityajya rakSitavyaH kR^ita aatmanaa |

28. ariH= an enemy; gataH= who gets; sharaNam= a refuge; pareshhaam= from others; aartovaa= even if he is oppressed; yadivaa= or; dR^iptaH= arrogant; rakshhitavyaH= is to be protected; parityajya= by abandoning; praaNaan= even lives; kR^Itaatmanaa= by one who has a well-disciplined mind.

“An enemy who comes for protection against others, even if the aforesaid enemy is oppressed or arrogant, is to be protected by one who has a disciplined mind, even by abandoning one’s life.”

sa ced bhayaad vaa mohaad vaa kaamaad vaa api na rakSati ||6-18-29
svayaa shaktyaa yathaa tattvam tat paapam loka garhitam |

29. saH narakshhatichet= If he does not ; svayaa=by his; shaktyaa= strength; yathaanyaayam= rightly; bhayadvaa= by fear; mohaadvaa= or by ignorance; kamaadvaapi= by or desire; tat= it; paapam= is a sin; lokagarhitam= to be reproached by the world.

“If he does not protect rightly through his strength, by fear or by ignorance or by desire, it is a sin to be reproached by the world.”

vinaSTaH pashyatas tasya rakSiNaH sharaNa aagataH ||6-18-30
aadaaya sukR^itam tasya sarvam gacched arakSitaH |

30. arakshhitaH= having not been protected; gataH= being in; sharaNam= a refuge; tasya= and if that; rakshhiNaH= protector; pashyataH= while seeing; vinashhTaH= dies; tasya= his; sarvam= whole; sukR^itam= moral merit; aadaaya= having taken along, gachchhet= goes.

“If having not been protected, a refugee dies before the eyes of a man who is able to protect him, the former takes along all his moral merit and goes.”

evam doSo mahaan atra prapannaanaam arakSaNe ||6-18-31
asvargyam ca ayashasyam ca bala viirya vinaashanam

31. mahaan doshhaH= there is a great blemish; evam= thus; atra= in this; arakshhane= who take refuge; asvargyam= it does not bestow heaven; ayashasyamcha= it destroys reputation; balaviirya vinaashanam= it devastates strength and valor.”

“In not protecting thus the persons who take refuge, there is a great blemish involved in it. It does not bestow heaven. It destroys reputation. It devastates strength and valor”

kariSyaami yathaa artham tu kaNDor vacanam uttamam ||6-18-32
dharmiSTham ca yashasyam ca svargyam syaat tu phala udaye |

32. karishhyaami= I will make; yathaartham= real; uttamam= the excellent; vachanam= words; kaNDoH= of Kandu; syaat= It becomes; dharmishhTham=very righteous; yashasyam= gives a reputation; svargyam= leads to heaven; phalodayam= and rewards appear.

“I will follow the excellent words of Kandu. It becomes a very righteous thing, gives reputation, leads to heaven and the rewards appear consequently.”

sakR^id eva prapannaaya tava asmi iti ca yaacate ||6-18-33
abhayam sarva bhuutebhyo dadaami etad vratam mama |

33. yaachate= he who seeks; prapannaaya= refuge; sakR^ideva= just once; iti= saying that; asmi= I am; tava= yours; dadaami= I shall give; abhayam= assurance of safety; sarva bhuutebhyaH= against all types of beings; etat= this; mama= is my; vratam= pledge.

“He who seeks refuge in me just once, telling me that ‘I am yours’, I shall give him assurance of safety against all types of beings. This is my solemn pledge”

aanaya enam hari shreSTha dattam asya abhayam mayaa ||6-18-34
vibhiiSaNo vaa sugriiva yadi vaa raavaNaH svayam |

34. sugriiva= O, Sugreeva; harishreshhTha= the chief of monkeys! vibhiishhaNovaa= either he is Vibhishana; yadivaa= or; raavaNaH= Ravana; svayam= himself; abhayam= an assurance of safety; dattam= has been given; asya= to him; mayaa= by me; aanaya= bring; evam= him(here).

“O, Sugreeva, the chief of monkeys! Let him either be Vibhishana or even Ravana himself; I have given an assurance of safety to him. Bring him here.”

raamasya vacanam shrutvaa sugriivaH plavaga iishvaraH ||6-18-35
pratyabhaaSata kaakutstham sauhaardena abhicoditaH |

35. shrutvaa= hearing; raamasya;=Rama’s; vachanaH= words; SugreevaH= Sugreeva; plavageshvara= the Lord of monkeys; abhipuurita= overwhelmed; souhardena= with cordial friendship; pratyabhaashhata= replied; kaakutthsam= to Rama(as follows).

Hearing Rama’ s words, Sugreeva the lord of monkeys, overwhelmed as he was with cordial friendship, replied to Rama as follows:

kim atra citram dharmaj~na loka naatha shikhaa maNe ||6-18-36
yat tvam aaryam prabhaaSethaaH sattvavaan sapathe sthitaH |

36. dharmaJNa= O, the one who is aware of righteousness; lokanaathasikhaamaNe= the crest jewel among the lords of the world; kim= what; chitram surprise; atra= is there; iti yat= in thinking that; tvam= you; sattvavaan= endowed with true essence; athitaH= and established; satpathe= in right path; prabhaashhethaah= speak; aaryam= these venerable words?

“O, Rama, who knows righteousness, the crest jewel among lords of the world! What surprise is there in thinking that you, duly endowed with true essence of life and established in a right path, speak these venerable words?”

mama ca api antar aatmaa ayam shuddhim vetti vibhiiSaNam ||6-18-37
anumanaac ca bhaavaac ca sarvataH supariikSitaH |

37. ayam= this; mama= my; antaraatmaa cha= inmost spirit; vetti= feels; vibhiishhanam= Vibhishana; shuddham= to be genuine; supariikshhitaH=being well examined; sarvataH= from all angles; anumaanaat= by act of inference; bhaavaat= and by appearance.

“My inmost spirit also feels Vibhishana to be a genuine person, he being well examined from all angles, by act of inference and by his appearance.”

tasmaat kSipram saha asmaabhis tulyo bhavatu raaghava ||6-18-38
vibhiiSaNo mahaapraaj~naH sakhitvam ca abhyupaitu naH |

38. raaghavaa= O, Rama; Tasmaat= Hence; bhavatu= let; vhbhiishhhaNah= Vibhishana; maahaapraajJNaH= the highly wise; tulyaH= be equal; asmaabhiH cha= among us together; abhyupaitu= let him get; sakhitvamcha= friendship too; nah= with us.

“O, Rama! Hence, let the highly wise Vibhishana be equal among us soon together. Let him get our friendship too”

tatas tu sugriiva vaco nishamyata|
hari iishvareNa abhihitam nara iishvaraH |
vibhiiSaNena aashu jagaama samgamam |
patatri raajena yathaa puram daraH ||6-18-39

39. nishamya= hearing; tat sugriiva vachaH= those words of Sugreeva; nareshvaraH= Rama the king of men; abhihitam= as acknowledged; hariishvarena= by Sugreeva; jagaama= held; samgamam= meeting; vibhiiShaNena= with Vibhishana; puramdaraH yathaa= as Indra the lord of celestials; patattrirajena= had with Garuda the king of birds.

Hearing those words of Sugreeva, Rama the king of men, as acknowledged by Sugreeva, held meeting with Vibhishana, as Indra the lord of celestials once met Garuda the king of birds.

ityaarSe shriimadraamaayaNe aadikaavye yuddhakaaNDe aSTaadashaH sargaH

Thus, this is the 18th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 19

Introduction

Descending from the sky, Vibhishana seeks refuge at the feet of Rama. On Rama’s enquiry, he explains about the strength of Ravana. Rama promises to kill Ravana and anoints Vibhishana. Rama sits on the sea -shore, seeking the help of the ocean god to yield a passage for his army to pass through and reach the city of Lanka.

raaghavena abhaye datte samnato raavaNa anujaH |
vibhiiSaNo mahaapraajJNo bhuumim samavalokayat || 6-19-1

1. abhaye= (while), assurance of protection; datte= having given; raaghaveNa= by Rama; mahaapraaG^yaH= the highly sagacious; vibhiishhaNaH=Vibhishana; raavaNaanuje= the brother of Ravana; samnataH= bent down; samavalokayat= and glanced towards; bhuumim= the earth.

While the assurance of protection having been given to Rama, the highly sagacious Vibhishana the brother of Ravana bent down and glanced towards the earth.

khaat papaata avanim hR^iSTo bhaktair anucaraiH saha |
sa tu raamasya dharma aatmaa nipapaata vibhiiSaNaH || 6-19-2

2. saH= that; dharmaatmaa= virtuous; vibhiishhaNaH= Vibhishana; papaata= descended; hR^ishhTaH=joyously; khaat= from the sky; avanim= to the ground; bhaktaiH anucharaiH saha= along with his faithful companions; nipapaata= and alighted; raamasya= near Rama.

The virtuous Vibhishana descended joyously from the sky to the ground along with his faithful companions and alighted in the vicinity of Rama.

paadayoH sharaNa anveSii caturbhiH saha raakSasaiH |
abraviic ca tadaa raamam vaakyam tatra vibhiiSaNaH || 6-19-3
dharma yuktam ca yuktam ca saampratam sampraharSaNam |

3. atha= thereafter; vibhiishhaNaH= Vibhishana; chaturbhiH raakshhasaiH saha=along with four demons; nipapaata= fell prostrate; abravichcha= and spoke; raamam prati= to Rama; vaakyam= the following words; yuktamcha= which were right; saapratam= suitable; sampraharshhaNam= and joyful.

Thereafter, Vibhishana along with the four demons fell prostrate and spoke to Rama the following words which were equitable suitable and delightful.

anujo raavaNasya aham tena ca asmi avamaanitaH || 6-19-4
bhavantam sarva bhuutaanaam sharaNyam sharaNam gataH |

4. aham= I; anujaH= an younger brother; raavaNasya= of Ravana; avamaaniteshcha= and was humiliated; tena= by him; sharaNam gataH= I sought refuge; bhavantam= in you; sharaNyam= who are the refuge; sarvabhuutaanaam= for all the beings.

“I am the younger brother of Ravana and was humiliated by him. I sought refuge in you, who are the refuge for all the beings.”

parityaktaa mayaa la.nkaa mitraaNi ca dhanaani ca || 6-19-5
bhavad gatam hi me raajyam ca jiivitam ca sukhaani ca |

5. laNkaa= Lanka; parityakta= who was abandoned; mayaa= by me; mitraaNi= the friends; dhanaanicha= and the possessions too; me= my; raajyam= kingdom; bhavadgatamhi= is indeed; at your disposal; jiivitam= my life; sukhaanicha= and happiness too.

“Abandoning Lanka, friends and possessions, I place my kingdom, life and happiness at your disposal.”

tasya tadvacanam shrutvaa raamo vacanamabraviit || 6-19-6
vacasaa saantvayitvainam locanaabhyaam pibanniva |
aakhyaahi mama tatvena raakshasaanaam balaabalam || 6-19-7

6, 7. shrutvaa= hearing; tatvachanam= those words; tasya= of Vibhishana; raamaH= Rama; saantvayitvaa= in soothing tone; pibanniva= while soothing to refresh; lochanaabhyaam= with his eyes; abraviit= spoke; vachanam= words; aakhyaahi= Tell; mama= me; tattvena= really; balaabalam= the strengths and weaknesses; raakshhasaanaam= of the demons.”

Hearing those words of Vibhishana, Rama in a soothing tone and with a refreshing look in his eyes, spoke these words: “Tell me really the strengths and weaknesses of the demons.”

evamuktam tadaa raksho raameNaakliSTakarmaNaa |
raavaNasya balam sarvamaakhyaatumupacakrame || 6-19-8

8. evam= thus; uktam= asked; tadaa= then; raameNa= by Rama; aklishhTakarmaNaa= who was unwearied in action; rakshhaH= Vibhishana; upachakrame= started; aakhyaatum= telling; uktam= a word; sarvam= about the entire; balam= strength; raavaNasaya= of Ravana.

Thus asked then by Rama who was unwearied in action, Vibhishana started telling about the detailed strength of Ravana.

avadhyaH sarvabhuutaanaam gandharvoragapakshiNaam |
raajaputra dashagriivo varadaanaatsvayambhuvaH || 6-19-9

9. raajaputra= O, prince! Varadaanaat= because of a special boon given; svayambhuvaH= by Brahma (the lord of celestials); dashagriivaH= Ravana; avadhyaH= cannot be killed; gandharvoragapakshhiNaam= by Gandharvas, serpents and birds.

“O, prince! Because of a special boon given by Brahma (lord of creation), Ravana can not be killed by all beings, Gandharvas (celestial musicians), serpents, and birds.”

raavaNaanantaro bhraataa mama jyeSThashca viiryavaan |
kumbhakarNo mahaatejaaH shakrapratibalo yudhi || 6-19-10

10. kumbhakarNaH= Kumbhakarna; bhraataa= a brother; raavaNaanantaraH= born after Ravana; mama jyeshhThashcha= and my elder brother; viiryavaan= who is valiant; mahaatejaa= and highly powerful; shakrapratibalaH= has a strength to fight against Indra (the lord of celestials); Yuddhi= in battle.

Kumbhakarna, my elder brother born after Ravana, who is valiant and highly powerful, has enough strength to fight against Indra (Lord of celestials) in battle.

raama senaapatistasya prahasto yadi te shrutaH |
kailaase yena sama maNibhadraH paraajitaH || 6-19-11

11. raama= O, Rama; yena= by whom; maNibhadraH= Manibhadra; paraajitaH= was defeated; samare= in battle; kailaase= on the mountain of Kailasa; tasyasenaapatiH= that chief of army; prahastaH= Prahasta; shrutaHyadi= is it mentioned; te= to you?

“O, Rama! You might have heard about Prahasta, his chief of army. He defeated Manibhadra in a battle on the mountain of Kailasa.”

baddagodhaaN^gulitrashca avadhyakavaco yudhi |
dhanuraadaaya yastiSThannadR^ishyo bhavatiindrajit || 6-19-12

12. baddha jodhaaNgulitrashcha= when furnished with gloves made of the skin of an Iguana (to prevent injury from the bow string); avadhyakavachaH= and when clad in armor that no arrow can pierce; yaH= that; Indrajit= Indrajit; aadaaya= wielding; dhanuH= his bow; bhavati= becomes; adhR^ishyaH= invisible; tishhThan= standing; yudhi= in battle field.

“When furnished with gloves made of the skin of Iguana (to prevent injury from the bowstring) and when clad in armor that no arrow can pierce, that Indrajit (son of Ravana) standing in battle wielding a bow, becomes invisible.”

samgraame sumahadvyuuhe tarpayitvaa hutaashanam |
antardhaanagataH shriimaanindrajiddhanti raaghava || 6-19-13

13. raaghava= O, Rama! Shriimaan= the glorious; Indrajit= Indrajit; tarpayitvaa= having propitiated; hutaashanam= the God of Fire; hanti= strikes; (the enemy) antardhaanegataH= while remaining invisible; sangraame= in the battle field; sumahadvyuuhe= with a huge battle array (on both sides)

“O, Rama! The glorious Indrajit, having propitiated the God of Fire, strikes his enemy while remaining invisible in the battle field with a huge battle array (on both sides)”

mahodaramahaapaarsvau raakshasashcaapyakampanaH |
aviikapaastu tapyaite lokapaalasamaa yudhi || 6-19-14

14. mahodara= Mahodara; mahaapaarshvaa= and Mahaparshva; raakshhasashcha= along with a demon; akampanaH= called Akampana; lokapaalasamaaH= who are equal to the guardians of the world; yudhi= in battle; ete= they are; tasya= his; aniikapaaH= commanders of army.

“Mahodara and Mahaparsva along with a demon called Akampana who are equal to the guardians of the world in battle – they are the commanders of his army.”

dashakoTisahasraaNi rakshasaam kaamaruupiNaam |
maamsashoNitabhakshyaaNaam laN^kaapuranivaasinaam || 6-19-15

15. dashakoti sahasraaNi= ten thousand crores; rakshhasaam= of demons; laNkaapuranivaasinaam= who reside in the city of Lanka; kaamaruupiNaam= can assume any form at will ; maamsa shoNita bhakshhyaaNaam= and eat flesh and blood as their staple food.

“In the city of Lanka, are residing ten thousand crore demons, who can assume any form at will and who consume flesh and blood as their staple food”

sa taistu sahito raajaa lokapaalaanayodhayat |
saha devaistu te bhagnaa raavaNena duraatmanaa || 6-19-16

16. saH= that; raajaa= king Ravana; saha= along with; tataiH= those demons; ayodhayat= made war; lokapaalaan= against the guardians of the earth; devaiHsaha= along with celestials; bhagnaaH= were defeated; raavaNena= by Ravana; duraatmanaa= the wicked one.

“King Ravana along with those demons made war against the guardians of the earth. Those guardians of the earth along with the celestials were defeated by the wicked Ravana.”

vibhiiSaNasya tu vacastachhrutvaa raghusattamaH |
anviikshya manasaa sarvamidam vacanamabraviit || 6-19-17

17. shrutvaa= hearing; tat= those; vachaH= words; vibhiishhaNasya= of Vibhishana; raghusattamaH= Rama; anviikshhya= examined; sarvam=all; manasaa=attentively; abraviit= and spoke; idam= those; vachanam= words.

Hearing the aforesaid words of Vibhishana, Rama scrutinized them all attentively and spoke the following words:

yaani karmaapadaanaani raavaNasya vibhiiSaNa |
akhyaataani ca tattvena hyavagacchaami taanyaham || 6-19-18

18. vibhiishhaNa= O,Vibhishana; aham= I; avagachchhaami hi= indeed know; taani=those; karmaapadaani= feats; raavanasya= of Ravana; yaani= which; aakhyaataami=were told; tattena= really (by you).

“O, Vibhishana! I indeed know those feats standing to the credit of Ravana, which were told by you, as true.”

aham hatvaa dashagriivam saprahastam sahaatmajam |
raajaanam tvaam kariSyaami satyametachchhR^iNotu me || 6-19-19

19. hatvaa= after killing; dashagriivam= Ravana; saprahastam; along with Prahasta; sahaatmajam= and his son(Indrajit); karishhyaami= I will make; tvaam=you; raajaanam= the king; shruNotu= here; etat= this; satyam= truth; me= from me.

“After killing Ravana along with Prahasta and his son (Indrajit), I will make you the king. Hear this truth from me.”

rasaatalam vaa pravishetpaataalam vaapi raavaNaH |
pitaamahasakaasham vaa na me jiivanvimokshyate || 6-19-20

20. raavaNaH= Ravana; pravishet= may well enter ; rasaatalam= Rasaatala; paataalamvaapi= or even Paataala; pitaamaha sakaasham vaa= or seek the presence of Brahma; na vimokshhyate= he will not be left; jiivan= alive; me= by me.

“Ravana may well plunge into Rasaatala (the penultimate subterranean region) or even Paataala (the nethermost subterranean region) or seek the presence of Brahma and he will not be left alive by me.”

ahatvaa raavaNam samkhye saputrajanabaandhavam |
ayodhyaam na pravekshyaami tribhistairbhratR^ibhiH shapeH || 6-19-21

21. na pravekshhyaami= I will not enter; ayodhyaam= Ayodhya; ahatvaa= without killing; raavaNaam= Ravana; saputra jana baandhavam= together with his sons, companions and relatives; samkhye= in battle; shape= I swear; taiH= on those; tribhiH= three; bhraatR^ibhiH= brothers.

“I will not enter Ayodhya without killing Ravana together with his sons, companions and relatives in battle. I take oath on my three brothers.”

shrutvaa tu vacanam tasya raamasyaakliSTakarmaNaH |
shirasaa vandya dharmaatmaa vaktumeva pracakrame || 6-19-22

22. shrutvaa= hearing; vachanam=the words; tasya raamasya= of that Rama; aklishhTakarmaNaH= who was unwearied in action; dharmaatmaa= Vibhishana, the right minded; aavandya= saluted; shivasaa= (by bowing) his mind; prachakrama= and started; vaktumeva= to tell; (the following words):

Hearing the words of that Rama, who was unwearied in action, the right minded Vibhishana saluted him by bowing his head and started telling as follows:

raakSasaanaam vadhe saahyam la.nkaayaaH ca pradharSaNe |
kariSyaami yathaa praaNam pravekSyaami ca vaahiniim || 6-19-23

23. karishhyaami= I will do; saahyam= help; vadhe= in killing; raakshhasaanaam= the demons; pradharshhane= and in the attack; laNkaayaaH= against Lanka; yathaapraaNam= according to my strength; pravekshhyaami= I will also enter; vaahiniim= the army.

“I will extend my help in killing the demons and in attacking the city of Lanka. According to my strength, I will also penetrate into the army of the adversary to fight.”

iti bruvaaNam raamas tu pariSvajya vibhiiSaNam |
abraviil lakSmaNam priitaH samudraaj jalam aanaya || 6-19-24

24. raamastu=Rama on his part; priitaH= duly delighted; parishhvaNga= embraced; vibhiishhaNam= Vibhishana; bruuvaaNam= speaking; iti= as aforesaid; abraviit= and spoke; lakshmaNam= to Lakshmana (as follows); “aanaya= Bring; jalam= water; samudraat= from the sea”

Rama on his part, duly delighted, embraced Vibhishana who was speaking as aforesaid and spoke to Lakshmana as follows: “Bring some water from the ocean.”

tena ca imam mahaapraaj~nam abhiSinca vibhiiSaNam |
raajaanam rakSasaam kSipram prasanne mayi maanada || 6-19-25

25. maanada= O, Lakshmana, who gives respect to others! Kshhipram= quickly; abhishhiNcha= consecrate; tena= with that water; imam= this; vibhiishhaNam= who is greatly intelligent; raajaanam= as a king; rakshhasaam= of demons; mayi= I am; prasanne= pleased.

“O, Lakshmana who bestows honor on others! Quickly consecrate as a king of demons this greatly intelligent Vibhishana with that water, so that I am pleased.”

evam uktas tu saumitrir abhyaSincad vibhiiSaNam |
madhye vaanara mukhyaanaam raajaanam raama shaasanaat || 6-19-26

26. uktvaH= having been spoken; evam = thus ; soumitriH= Lakshmana; abhishhiNchat= as per the royal instructions; madhye = amidst; vaanara mukhyaanaam= the leaders of monkeys.

Hearing Rama’s words, Lakshmana consecrated Vibhishana as a king, as per the royal instructions, amidst the leaders of monkeys.

tam prasaadam tu raamasya dR^iSTvaa sadyaH plavam gamaaH |
pracukrushur mahaanaadaan saadhu saadhv iti ca abruvan || 6-19-27

27. dR^ishhTvaa = seeing; tam= that; sadyaH= instant; prasaadam= graciousness; raamasya= of Rama; plavaNgamaaH= the monkeys; prachukrushuH= cried; abruvancha= proclaiming; saadhu saadhu= Excellent, excellent” mahaatmanaam= about the high soled Rama.

Perceiving that instant graciousness in Rama, the monkeys cried, proclaiming “excellent, excellent” about the high soled Rama.

abraviic ca hanuumaamH ca sugriivaH ca vibhiiSaNam |
katham saagaram akSobhyam taraama varuNa aalayam || 6-19-28
sainyaiH parivR^itaaH sarve vaanaraaNaam mahaujasaam |

28. hanuumaanshcha= Hanuman; sugriivevashcha= and Sugriva; abraviit= spoke; vibhiishhaNam= to Vibhishana; katham= how; tarena= can we cross; saagaram= the ocean; akshhobhyam= which is imperturbable; varuNaalayam= the habitation of Varuna; the god of water; sarve= by all of us; parivR^ite= surrounded; sainyaiH= with the army; vaanaraanam= of monkeys; mahoujasaam= possessing a great splendor?

Hanuman and Sugreeva asked Vibhishana as follows: “ How can we cross the imperturbable ocean, the habitation of Varuna, the god of water by all of us along with our army of monkeys possessing a great splendor?”

upaayair abhigacchaamo yathaa nada nadii patim || 6-19-29
taraama tarasaa sarve sasainyaa varuNa aalayam |

29. yathaa= In what manner; tarena= shall we ; tarasaa= swiftly; varuNaalayam= the sea; nadanadiipatim= the lord of streams and rivers; abhigachhaama= we will arrive; upaayaiH= at the strategy.

“In what manner shall we along with the army swiftly cross the sea, the lord of streams and rivers, and arrive at that strategy?”

evam uktas tu dharmaj~naH pratyuvaaca vibhiiSaNaH || 6-19-30
samudram raaghavo raajaa sharaNam gantum arhati |

30. evam= thus; uktaH= spoken; dharmaatmaa= the rightminded ; vibhiishaNaH= Vibhishana; pratyuvaacha= replied;as follows): raajaa= the prince; raaghavaH= Rama; arhati=is apt; gantum= to obtain; sharaNam= refuge; samudram= from the sea.”

Hearing their words, the right minded Vibhishana replied as follows: “It is apt if prince Rama seeks ocean as his refuge”

khaanitaH sagareNa ayam aprameyo mahaaudadhiH || 6-19-31
kartum arhati raamasya j~naateH kaaryam mahaaudadhiH |

31. ayam= this; mahodadhiH= great ocean; aprameyaH= the immesurable; khanitaH= was excavated; sagareNa= by Sagara; (hence, mahodabhiH= this great ocean; arhati= will be inclined; kartum= to do; kaaryam= the act; raamasya= for Rama; j^Naate= his kinsman.

“This immeasurable great ocean was excavated by Sagara*. Hence, this great ocean will be inclined to do the act for Rama, his kinsman”.

*Sagara was one of Rama’s ancestors. His story is told in Balakanda.

evam vibhiiSaNena ukte raakSasena vipashcitaa || 6-19-32
aajagaamatha sugriivo yatra raamaH salakshmaNaH |

32. atha= then; uktaH= after being spoken; evam= thus; raakshhasena= by the demon; vibhiishhaNena= Vibhishana; vipashchitaa= the learned; sugriivaH= Sugriva; aajagaama= came; yatra= where; raamaH= Rama; salakshhmaNaH= along with Lakshmana.

Hearing the aforesaid words of the learned demon Vibhishana, Sugreeva came to the place where Rama and Lakshmana were there.

tatashchaakhyaatumaarebhe vibhiiSaNavacaH shubham || 6-19-33
sugriivo vipulagriivaH saagarasyopaveshanam |

33. tataH= thereafter; sugriivaH= Sugriva; vipulagriivaH= the long necked; aarebhe=startred; aakhyaatum= to tell; shubham= the auspicious; vibhiishhaNavachaH=words of Vibhishana; upaveshanam= advising Rama to approach; saagarasya= the ocean (to allow him a passage).

The long necked Sugreeva then started to tell the auspicious words of Vibhishana, advising Rama to approach the ocean (to allow him a passage).

prakR^ityaa dharma shiilasya raaghavasya api arocata || 6-19-34
sa lakSmaNam mahaatejaaH sugriivam ca hari iishvaram |
sat kriyaa artham kriyaa dakSaH smita puurvam uvaaca ha || 6-19-35

34,35. asya raamasyaapi= to even this Rama; prakR^ityaa= who by his nature; dharmashiilasya= is of pious attitude; aarochata= that advice was agreeable; mahaatejaaH= the highly splendorous; saH= rama; abhaashheta= spoke; smitapuurvam= smilingly; satkriyaartham= with an intention to honor Vibhishana words; lakshhmaNam= to Lakshmana; sugrivamcha= and to Sugriva; kriyaadakshham= who was skilled in action; hariishvaram= and the ruler of monkeys.

That advice found favor with Rama who by nature is of pious attitude. Then that highly illustrious Rama replied to Sugreeva, the ruler of monkeys who was skillful in action and who was accompanied by Lakshmana. Full of respect for Vibhishana’s words, he told him as also his brother Lakshmana smilingly as follows:

vibhiiSaNasya mantro ayam mama lakSmaNa rocate |
sugriivaH paNDito nityam bhavaan mantra vicakSaNaH || 6-19-36
ubhaabhyaam sampradhaarya aaryam rocate yat tad ucyataam |

36. lakshhmaNa= O, Lakshmana; ayam mantraH= this thought; vibhiishhaNasya= of Vibhishana; rochate= is agreeable; mama= to me; sugrivaH=Sugriva; paNditaH= is a learned person; bhavaam=you; nityam= are ever; mantra vichakshhaNaH= wise in your thoughts; artham= the matter; sampradhaarya= be decided; ubhaabhyaam= by both of you; uchayataam= and tell; tat= that; yat= which; rochate= is agreeable.

“O, Lakshmana! This idea of Vibhishana is agreeable to me. Sugreeva is a learned person. You are ever wise in your thoughts. Both of you decide on the matter and inform whichever is agreeable to you.”

evam uktau tu tau viiraav ubhau sugriiva lakSmaNau || 6-19-37
samudaacaara samyuktam idam vacanam uucatuH |

37. tataH= then; uktou= having been spoken; evam= thus; ubhou sugriiva lakshhmaNah= both Sugriva and Lakshmana; viirou= the valiant; uuchutuH= spoke; idam= these; vachanam= words; samudaachaarasamyuktam= with proper courtesy.

Hearing Rama’s words, Sugreeva and Lakshmana both, valiant as they were, spoke with proper courtesy, the following words: .

kim artham no nara vyaaghra na rociSyati raaghava || 6-19-38
vibhiiSaNena yat tu uktam asmin kaale sukha aavaham |

38. raaghava= O, Rama; naravyaaghra= the tiger among men! Na kimartham= why not; vibhiishhaNena= Vibhishana’s; uktam= words; sukhaavaham= which are soothing; asmin= at this; kale= time; rochishhyati= be agreeable; nou= to us?

“O, Rama the tiger among men! Why not Vibhishana’s words, which are soothing at this time of crisis be agreeable also to us?”

abaddhvaa saagare setum ghore asmin varuNa aalaye || 6-19-39
la.nkaa na aasaaditum shakyaa sa indrair api sura asuraiH |

39. abaddhvaa= without constructing; setum= a bridge; asmin= saagare ghore= across the fiery ocean; varuNaalaye= which is an abode of Lord Varuna; suraasurairapi= even the celestials and demons; na shakyaa= can not; aasaaditum= reach; laNkaa= the city of Lanka.

“Without constructing a bridge across this fiery ocean, which is an abode of Lord Varuna, even the celestials and demons along with Indra cannot reach the city of Lanka.”

vibhiiSaNasya shuurasya yathaa artham kriyataam vacaH || 6-19-40
alam kaala atyayam kR^itvaa samudro ayam niyujyataam |
yathaa kaalaatyayam kR^itvaa saagaraaya niyujyataam || 6-19-41

40,41. shuurasya= the valiant; vbhiishhaNaasya= Vibhishana’s; vachaH= advice; kriyataam= be followed; yathaartham= suitably; alam= It is enough; kR^itvaa= of having done; kaalaatyayam= a waste of time; niyujyataaya saagaraaya=Let the ocean be commanded; yathaa= how; gachchhaama= to go; sainyena= with the army; puriim= to the city; raavaNapaalitaam=being ruled by Ravana.

“Let the valiant Vibhishana’s words be followed suitably. It is enough that we have already wasted our time. Let the ocean be commanded to yield a passage for the army to reach the city being ruled by Ravana.”

evam uktaH kusha aastiirNe tiire nada nadii pateH |
samvivesha tadaa raamo vedyaam iva huta ashanaH || 6-19-42

42. evam= thus; uktaH= having been spoken; raamaH= Rama; tadaa= then; samvivesha= sat; tire= on the shore; nadanadiipate= of the ocean; kushaastiirNe= covered with blades of kusha grass; vedyaamiva= as ascending an altar; hutaashanaH= by the god fire.

Having been thus exhorted, Rama then sat on the shore of the ocean covered with blades of Kusha grass, as the God of Fire ascends the altar.

ityaarSe shriimadraamaayaNe aadikaavye yuddhakaamDe ekonavimshaH sargaH

Thus completes 19th Chapter of Yuddha Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 20

Introduction

As per the advice of Sardula, Ravana sends Shuka to Sugriva as an ambassador. The monkeys harass him, who came to their place as a spy. But because of Rama’s gracefulness, Shuka comes out of danger. Sugriva gives a fitting reply to Ravana’s message sent through Shuka. When monkeys again try to bind him and harass him, Rama prevents them from killing him.

tato niviSTaam dhvajiniim sugriiveNaabhipaalitaam |
dadarsha raakshaso.abhyetya shaarduulo naama viiryavaan || 6-20-1

1. tataH=thereafter; viiryavaan= an energic;; raakshhasaH= demon; shaarduulo naama= named Shardula; abhyetya= came; dadarsha= and saw; dhvajiniim= army; abhipaalitam= ruled; sugriveNa= by Sugriva; nivishhTaam= which was drawn up in battle array.

Thereafter, an energetic demon named Shardula came and saw the army, commanded by Sugriva, which was drawn up in a battle array.

caaro raakshasaraajasya raavaNasya duraatmanaH |
taam dR^iSTvaa sarvato.avyagram pratigamya sa raakshasaH || 6-20-2
aavishya laN^kaam vegena raajaanamidamabraviit |

2. saH raakshhasaH= that demon; chaaraH= a spy; raavaNasya= of Ravana; raakshhasaraajasya= the king of demons; duraatmanaH= the evil natured; avyagraH= coolly; dR^ishhTvaa= seeing; tam= that army; sarvataH= from all sides; pratigamya= returned; vegena= speedily; aavishya= entered; laNkaam= Lanka; abraviit= and spoke; idam= these words; raajaanam= to the king.

That demon, the spy of Ravana the evil natured king of ogres, coolly observed that army from all sides, speedily returned to Lanka and spoke to their king as follows:

eSa vai vaanararkshagho laN^kaam samabhivartate || 6-20-3
agaadhashcaaprameyashca dvitiiya iva saagaraH |

3. agaadhashcha= boundless; aprameyashcha= and immeasurable; dvitiiyaH saagaraH iva= like a second ocean; eshhaH= this; vaanararkshhoughaH= multitude of monkeys and bears; samabhivartate= is approaching ; laNkaam= Lanka.

“Boundless and immeasurable like another ocean, this multitude of monkeys and bears is approaching Lanka.”.

putrau dasharathasyemau bhraatarau raamalakshmaNau || 6-20-4
uttamau ruupasampannau siitaayaaH padamaagatau |
etau saagaramaasaadya samniviSTau mahaadyutii || 6-20-5

4, 5. imou= these; bhraatarou= brothers; raamalakshhmaNou= Rama and Lakshmana; putrou= the sons; dasharathasya= of Dasaratha; uttamou= the excellent men; ruupasampannou= endowed with beauty; mahaadyuti= very much dignified men; aagatou= have come; padam= in the cause; siitaayaaH= of sita; sannivishhTaa= and settled in camp; aasadya= after reaching; saagaram= the sea.

“These brothers Rama and Lakshmana, the sons of Dasaratha, the excellent and the most dignified men endowed with beauty have arrived in the cause of Sita and settled in a camp after reaching the sea shore” .

balam caakaashamaavR^itya sarvato dashayojanam |
tattvabhuutam mahaaraja kshipram veditumarhasi || 6-20-6

6. mahaaraaja= O, monarch! Balamcha= the army; aavR^itya= is employed around; aakaasham= a space; aayatam= measuring; sarvataH= on all sides; dashayojanam= ten yojanas(ten miles);archasi= you are fit; veditum= to ascertain; kshhipram= quickly; tattvabhuutam= this truth.

“O, monarch! Their army is employed around a radius of ten yojanas (eighty miles)on all sides. You have to ascertain this truth quickly”

tava duutaa mahaaraaja kshipramarhanti veditum |
upapradaanam saantvam vaa bhedo vaatra prayujyataam || 6-20-7

7. mahaarajaH= O, monarch! Tava= your; duutaaH= spies; arhanti= are fit; veditum= to know; kshhipram= quickly; atra= under such circumstances; saantvamvaa= either conciliation;upapradaanam=or an act of giving away;bhedovaa=or sowing dissention (in the enemy’s ranks); prayujyataam= may be employed.

“O, monarch! Your other spies also ought to ascertain the fact quickly. Under such circumstances, either conciliation or an act of giving away or sowing dissention (in the enemy’s ranks) may be employed.”

shaarduulasya vacaH shrutvaa raavaNo raakshaseshvaraH |
uvaaca sahasaa vyagraH sampradhaaryaarthamaatmanaH || 6-20-8
shukam naama tadaa raksho vaakyamarthavidaam varam |

8. shrutvaa= hearing; shaarduulasya= shardula’s; vachaH= words; raavaNaH= Ravana; raakshhaseshvaraH= the lord of demons; sahasaa= immediately; vyaaghraH= disturbed; sampradhaarya= determined; aatmaanaH= his; artham= course of action; tadaa= and then; uvaacha= spoke; vaakyam= words; rakshhaH= to a demon; shukam naama= by name Suka; varam= the foremost among; arthavidaam= those who know their duty.

Hearing Shardula’s words Ravana the lord of demons was perturbed and immediately determined his cause of action. Then he spoke the following words to a demon by name, Shuka the foremost among those who know their duty.

sugriivam bruuhi gatvaashu raajaanam vacanaanmanu || 6-20-9
yathaasamdeshamakliibam shalksNayaa parayaa giraa |

9. gatvaa= going; aashu= quickly; bruuhi= speak; akliibam= fearlessly; raajaanam= to the king; sugriivam= Sugriva; mama= as my; vachanaat= words; yatha samdesham= according to my command; parayaa= in an excellent; shlakshhNayaa= and gentle; giraa= voice:

“Going quickly, speak fearlessly to king Sugriva on my behalf, according to my command, in an excellent and gentle voice, as follows:”

tvam vai mahaaraja kulaprasuuto |
mahaabalashcharksharajaHsutashca |
na kashcanaarthastava vaastyanartha |
stathaapi me bhraatR^isamo hariisha || 6-20-10

10. mahaaraaja= O, great king! tvam= you; kulaprasuutaH vai= are indeed born in a noble family; mahaabalashcha= possessing great strength; rikshharajaH sutashcha= are a son of Riksharaja; naasti= no; arthaH= gain; kashchana= whatsoever; anarthaH= nor any harm; tava= to you(from this battle); hariisha=O, lord of monkeys; tathaapi= nevertheless; bhraatrusamah= you are like a brother; me= to me.

O, great king! You are indeed born in a noble family, possessor of a great strength and are a son of Riksharaja. No gain whatsoever or any harm will accrue to you (from this battle) .O, lord of monkeys! Nevertheless, you are like a brother to me.”

aham yadyaharam bhaaryaam raajaputrasya dhiimataH |
kim tatra tava sugriiva kishkindhaam prati gamyataam || 6-20-11

11. sugriva= O, Sugriva; kim= what (does it matter); tava= to you; tatra= there; aham aharamyadi= if I have embezzled; bhaaryaam= the wife ; raajaputrasya= of prince Rama; dhiimataH= the wise? Gamyataam= return; kishhkindhaam prati= to Kishkinda.

“What does it matter to you, if I have embezzled the wife of a wise prince? (Therefore) return to Kishkindha”

na hiiyam haribhirlaN^kaa praaptum shakyaa katham cana |
devairapi sagandharvaiH kim punarnaravaanaraiH || 6-20-12

12. iyam laNkaa= this Lanka; na shakyaahi= cannot indeed; praaptum= be acquired; haribhiH= by monkeys; kathamchana= in any way. (It cannot be reached) devairapi= even by celestials; sagandharvaiH= together with Gandharvas; kim punaH= what to tell; nara vaanaraiH= of reaching by men and monkeys?

“This Lanka cannot be reached by monkeys in any way. It cannot be acquired even by celestials and Gandharvas (celestial musicians), why to talk about men and monkeys?”

sa tadaa raakshasendreNa samdiSTo rajaniicaraH |
shuko vihamgamo bhuutvaa tuurNamaaplutya caambaram || 6-20-13

13. tadaa= then; shukaH= Shuka; sah= that; rajaniicharaH= demon; samdishhTah= heralded; raakshhasendreNa= by Ravana; bhuutvaa= become; vihaNgamaH= a bird; aaplutyacha= and flew; tuurNam= quickly; ambaram= into the sky.

Then Shuka the demon heralded by Ravana turned himself into the form of a bird and quickly flew into the sky.

sa gatvaa duuramadhvaanamuparyupari saagaram |
samsthito hyambare vaakyam sugriiva madimabraviit || 6-20-14

14. saH= that Shuka; gatvaa= going; adhvaanam= in the sky; duuram= for a distance; uparyupari saagaram= continuously over the ocean; samsthitaH= and stationed; ambare= in the sky(itself); abraviit= spoke; idam= these; vaakyam= words; sugriivam= to Sugriva.

Proceeding in the sky for a distance continuously over the ocean, Shuka then stood up in the sky itself and spoke these words to Sugriva:

sarvamuktam yathaadiSTam raavaNena duraatmanaa |
tatprapayantam vacanam tuurNamaaplutya vaanaraaH || 6-20-15
praapadyanta tadaa kshipram loptum hantum ca muSTibhiH |

15. yathaa= As was ; aadishhTam= directed; raavaNena= by Ravana; duraatmanaa= the wicked; sarvam= all that; uktam= was told; praapayantam= while receiving ; tat= those; vachanam= words; vaanaraaH= the monkeys; aaplutya= jumped up; praapadyanta= reached him; tadaa= at that moment; kshhipram= quickly; tuurNam= and speedily; loptum= to tear off his wings; hantumcha= and to strike him; mushhTibhiH= by their fists.

Shuka repeated all the words the wicked Ravana had told him to say to Sugriva. As he was still speaking, the monkeys bounded into the air to reach him at that moment quickly to tear off his wings and to smite him by their fists.

sarvaiH plavaNgaiH prasabham nigR^ihiito nishaacarah || 6-20-16
gaganaadbhuutale caashu pratigR^ihyaavataaritaH |

16. nigR^ihiitaH= the attacked; nishhaacharaH= demon; prasabham= was forcibly; pratigR^ihya= seized; sarvaiH= by all; plavaNgaiH= monkeys; aashu= and immediately; avataaritaH= brought down; bhuutale= to the ground; gaganaat= from the sky.

The demon thus attacked was forcibly seized by all the monkeys and immediately brought down to the ground from the sky.

vaanaraiH piiDyamaanastu shuko vacanamabraviit || 6-20-17
na duutaan ghnanti kaakutthsa vaaryantaam saadhu vaanaraaH |

17. shukaH= Shuka; piiDyamaanaH= being harassed; vaanaraiH= by monkeys; abraviit= spoke; vachanam= these words; kakutthsa= O, Rama! Duutaan= messengers; naghnanti= are not killed; vaanaraaH= let the monkeys; vaaryantaam= be restrained; saadhu= properly.

Shuka being harassed by monkeys spoke the following words: “O, Rama! Messengers are not to be killed. Let your monkeys be restrained properly.”

yastu hitvaa matam bhartuH svamatam samprabhaaSate || 6-20-18
anuktavaadii duutaH sann sa duuto vadhamarhati |

18. yaH= who; hitvaa= abandon; matam= the intent; bhartuH= of his lord; samprabhaashhate= will speak; svamatam= about his own intent; duutaH sau= through being a messenger; saH duutaH = that messenger; anukta vaadii= who speaks which was not told; arhati=is fit; vadham= for killing

“That messenger, who by abandoning the opinion of his king will speak about his own opinion though he being a messenger and he who on the other hand speaks that which was not told to him, that messenger is indeed fit to be killed.”

shukasya vacanam raamaH shrutvaa tu paridevitam || 6-20-19
uvaaca maa vadhisTeti ghnataH shaakhaamR^igarSabhaan |

19. shrutvaa= hearing; shukasya= Shuka’s; vachanam= words; paridevitam= and his complaint; raamaH= Rama;uvaachaam= spoke; iti= thus; shakhaa mR^igarshhabhaan= to the foremost of monkeys; ghnatah= who were beating; maa vadhishhTa= “do not kill.”

Hearing Shuka’s complaining words, Rama spoke to the foremost of monkeys, who were beating him as aforesaid, saying “Do not kill him”

sa ca patralaghudbhuutvaa haribhirdarshite.abhaye || 6-20-20
antarikshe sthito bhuutvaa punarvacana mabraviit |

20. darshite= perceiving; abhaye= no fear; haribhiH=from the monkeys; saH cha= he; bhuutvaa= became; patra laghuH= light winged; bhuutvaa= virtually; sthitaH= standing; antarikshhe= in the sky; abraviit= and spoke; vachanam= these words; punaH= again:

Perceiving no fear from monkeys, Shuka became light winged, virtually standing in the sky and spoke again the following words.

sugriiva sattvasampanna mahaabalaparaakrama || 6-20-21
kim mayaa khalu naktavyo raavaNo lokaraavaNaH |

21. sugriiva= O,Sugriva; sattvasampannaH= rich in courage; mahaabalaparaakrama= possessing strength and great valor; kim= what; raavaNaH = Ravana; lokaraavaNah = who causes the world to cry; vaktvyaH= is to be told; mayaa= by me?

“O, Sugriva, rich in courage and possessing great strength and valor! What am I to tell Ravana, whose nature is to cause world to cry?”

sa evamuktaH plavagaadhipastadaa |
plavaN^gamaanaamR^iSabho mahaabalaH |
uvaaca vaakyam rajaniicarasya |
caaram shukam shuddha madiinasattvaH || 6-20-22

22. evam= thus; uktvaa= being told; mahaabalaH= the mighty strong; saH= Sugriva; plavagaadhipaH= the king of monkeys; plavaNgamaanaam RishhabhaH= and the foremost among the monkeys; tadaa= then; adiina sattvaH= with a merciless mind; uvaacha=spoke; vaakyam= these words; shuddham shukam= to the blame less Shuka; rajaniicharasya= Ravana’s; chaaram= spy:

Hearing the aforesaid words, the mightily strong Sugriva the king of monkeys and the foremost among them, with a merciless mind then spoke to the blame less Shuka, Ravana’s spy, as follows:

sa me.asi mitram va tathaanukampyo |
na copakartaasi na me priyo.api |
arishca raamasya sahaanubandha |
stato.asi vaaliiva vadhaarha vadhyaH || 6-20-23

23. vadhaarha= O, Ravana, worthy of killing! Na asi= you are not; me= my; mitram= friend; tathaa= and; na= you are not; anukampyaH= worthy of sympathy; na asi= you are not; upakartaacha= the person who helps; na api= you are not; priyaH= beloved; me= to me; (you are); raamasya= Rama’s; ariH= enemy; tataH= therefore; asi= you are; vadhyaH= enemy to be killed; sahaanubandhaH= along with your associates; vaalina= like Vali.

“O, Ravana, worthy of killing! You are not my companion. You are not worthy of sympathy. You are not the person who helped me in any way. I do not like you, as you are Rama’s enemy. Hence, You are worthy to be killed like Vali, along with your associates”

nihanmyaham tvaam sasutam sabandhum |
sajJNaativargam rajaniicaresha |
laN^kaam ca sarvaam mahataa balena |
sarvaiH kariSyaami sametya bhasma || 6-20-24

24. rajaniicharesha= O, the king of demons! aham=I; nihanmi= am killing; tvaam= you; sasutam= along with your sons; sabandhum= along with your relatives; sa jN^aati vargam= along with your kinsfolk; sametya= together; mahataa balena= with my great army; karishhyaami= I will make; sarvaam= the entire; laNkaam= Lanka; sarvaH= along with all of you; bhasma= to ashes.

“O, the king of demons! I am killing you along with your sons, relatives and other kinsfolk. Arriving with a great army, I will reduce the entire Lanka and all of you to ashes.”

na mokshyase raavaNa raaghavasya |
sarvaiH sahendraidapi muuDha guptaH |
antarhataH suuryapatham gato.api|
tathaiva paataalamanupraviSTaH || 6-20-25
giriishapaadambujasamgato vaa |
hato.asi raameNa shaanujastvam || 6-20-26

25, 26. raavaNa= O, Ravana, muuDha= the stupid! Tvam= you; na mokshhyase= will not be left; sahaanujaH= along with your younger brother; raaghavasya= by Rama; guptaH api= even if protected; sarvaiH= by all; sahendraiH= including Indra; antarhitaH= even if disappeared; gatovaa= or obtained; suuryapatham= the solar path; tathaiva= and so also; anupravishhTaH= if you entered; paatalam= the nethermost subterranean region; giiriisha paadaammbuja sangatovaa= or even if approached the lotus feet of Shiva( the lord of Kailasa mountain).

“O, stupid Ravana! You along with your younger brother will not be left unkilled by Rama, even if you are protected by all including Indra (the lord of celestials) or even if you have disappeared (by virtue of conjuring trick) or obtained, the solar orbit or entered the nethermost subterranean region or even if approached the lotus feet of Shiva (the lord of Kailasa mountain)”

tasya te triSu lokeSu na pishaacam na raakshasam |
traataaramanupashyaami na gandharvam na caasuram || 6-20-27

27. na anupashyaami= I do not see; traataaram= any protector; te= to you; tasya= as such; trishhu lokeshhu= in the three worlds; na= nor do I see; pishaacham= a devilish being; na= nor; raakshhasam= a demon; na= nor; gandharvam= a Gandhrva (celestial musician); na= nor; asuramcha= an ogre.

“I do not see any protector to you as such in the three worlds, nor do I see any devilish being or a demon or a Gandharva (celestial musician) or an ogre coming forward to protect you.”

avadhiistvam jaraavR^iddham gR^idhraaraajam jaTaayuSam |
kim mate raamasaamnidhye sakaashe lakshmaNasya ca || 6-20-28
hR^itaa siitaa vishaalaakshi yaam tvam gR^ihya na budhyase |

28. tvam= you; avadhiiH= killed; jaTaayushham= Jatayu; gR^idhraraajam= the king of vultures; jaraavR^iddham= and who was senior due to old age; kimnu= why; visaalaakshhii= the wide eyed; siitaa= Sita; nahR^itaa= was not taken away; raama saannidhye= in the presence of Rama; sakaashe= and in the presence; lakshhmaNa= of Lakshmana; tvam= you; gR^ihya= having seized her; na budhyase= do not recognize her; yaam= what she is.

“You killed Jatayu, the king of vultures and who was senior to you in old age. Why the wide-eyed Sita was not taken away in the presence of Rama and Lakshmana? Having made her captive, you do not recognize her for what she is.”

mahaabalam mahaatmaanam duraadharSam surairapi || 6-20-29
na budhyase raghushreSTham yaste praaNaan hariSyati |

29. na budhyase= you are unaware; mahaabalam= how much strong; mahaatmaanam= high soled; duraadarshham= and irresistible; surai rapi= even to celestials; Raghu shreshhTam= is this excellent man of Raghu dynasty; yaH= who; harishhyati= shall deprive; te= you; praaNaan= of your lives.

“You are unaware how strong, high soled and irresistible even to celestials, is this Rama the excellent man of Raghu dynasty, who shall deprive you of your life.”

tato.abraviidvaalisuto.apyaN^gado harisattamaH || 6-20-30
vaayam duuto mahaapraajJNa caarakaH pratibhaati me |

30. tataH= thereafter; angadaH= Angada; vaalisutaH= the son of Vali; harisattamaH= and the foremost of the monkeys; abraviit= spoke; (as follows) mahaa prajN^a= O, Sugriva the highly intelligent! ayam= He; na=is not; duutaH= an ambassador; pratibhaati= he appears; me= to me; chaarakaH= as a spy.

Thereafter, Angada the son of Vali and the foremost of the monkeys spoke as follows: “O, Sugriva the highly intelligent! He is not an ambassador. He appears to me as a spy.”

tulitam hi balam sarvamanena tava tiSThataa || 6-20-31
gR^ihyataam maagamallaN^kaa metaddhi mama rocate |

31. sarvam= all; balam=our army; tulitam hi= indeed has been evaluated; anena= by him; tishhThataa= standing here; gRi^hyataam= let him be made captive; maa gamaat=le him not return; laNkaam= to Lanka; etat hi= this indeed; rochate= finds favor; mama= with me.

“All our army has been indeed evaluated by him, standing here. Let him be made captive. Let him not return to Lanka. This indeed finds favor with me.”

tato raajJNaa samaadiSTaaH samutpatya valiimukhaaH || 6-20-32
jagR^ihushca babandhushca vilapantamanaathavat |

32. tataH= then; samaadishhTaaH= commanded; raajN^aa= by the king Sugriva; valiimukhaaH= the monkeys; samutpatya= jumped up; jagR^ihushcha= seized; babandhushcha= and bound him; anaathavat= who without defence; vilapantam= wailed loudly.

Commanded then by the king Sugriva, the monkeys jumped up, seized and bound him, who without defence, wailed loudly.

shukastu vaanaraishca NDaistatra taiH samprapiiDitaH || 6-20-33
vyaacukrosha mahaatmaanam raamam dasharathaatmajam |

33. samprapiiDitaah= harassed; taiH vaanaraiH= by those monkeys; chaN^DaiH= who were fierce; tatra= there; shukastu= Shuka on his part; vyaachukrosha= cried loudly; raamam= to Rama; mahaatmaanam= the high soled; dasharathaatmajam= son of Dasaratha(as follows):

Harassed by those monkeys there, Shuka on his part cried loudly towards Rama, the high soled son of Dasaratha as follows:

lupyete me balaatpakshau bhidyete me tathaakshiNii || 6-20-34
yaam ca raatrim mariSyaami jaaye raatrim ca yaamaham |
etasminnantre kaale manmayaa caashubham kR^itam || 6-20-35
sarvam tadupapadyethaa jahyam cedyadi jiivitam |

34,35. me= my; pakshhou= wings; lupyete= are being pulled out; balata= forcibly; tathaa= and; me akshhiNii= my eyes; bhidyete= are being pierced; jahyaam chedyadi=if I abandon; jiivitam= my life; yat= which; ashhubham= sin; kR^itam= done; mayaa= by me; ekasmin antare kale= between this period; aham= I; jaaye= was born; yaamcha= on which; raatrim= night; yaamcha= and on which; raatrim= night; marishhyaami= I shall die; tat sarvam= all that; upapadyethaaH= would fall to your share.

“My wings are being pulled out forcibly. My eyes are being pierced. If I die, all the sins incurred by me between my birth and my death would fall to your share.”

naaghaatayattadaa raamaH shrutvaa tatparidevitam || 6-20-36
vaanaraanabraviidraamo muchyataam duuta aagataH |

36. tadaa= then; shrutaa= hearing; tat= that; paridevanam=lamentation; raamaH= Rama; na aghaatayat= did not cause his killing; raamah= Rama; abraviit= told; vaanaraam= Vanaras; muchyataam= let him be forced; aagataH= as he came; duutaH= as an ambassador.

Hearing that lamentation of Shuka, Rama did not allow his killing by the monkeys. Rama ordered monkeys to release him, as he came as an ambassador.

ityaarSe shriimadraamaayaNe aadikaavye uddhakaaNDe vimshaH sargaH

Thus completes 20th Chapter of Yuddha Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 21

Introduction

The careless ocean did not appear in his personal form to Rama, even when it was requested to do so. Rama becomes angry at the ocean and looses fierce arrows, which cause a terror among the creatures inhabiting the sea.

Verse Locator

tataH saagaravelaayaam darbhaanaastiirya raaghavaH |
aJNjalim praaN^mukhaH kR^itvaa pratishishye mahodadheH || 6-21-1
baahum bhujaN^gabhogaabhamupadhaayaarisuudanaH |

1. tataH= thereafter; raaghavaH= Rama; arisuudanaH= the annihilator of enemies; aastiirya= spreading; darbhaan= sacred grass; saagara velaayaam= on the sea shore; kR^itvaa= making; aN^jalim= a respectful salutation(by joining his palms); ,mahodadhe= to the great ocean; praaN^mukhaH= having his face turned east ward; pratishishye= lied down; baahum= with his arm; bhujaN^gabhogaabham= resembling of the body of the snake; upadhaaya= as his pillow.

Thereafter Rama, the annihilator of enemies, spreading sacred grass on the sea shore, making a respectful salutation (by joining his palms) to the great ocean with his face turned eastward, lied down with his arm, resembling the body of a snake , as his pillow.

Verse Locator

maNikaaJNcanakeyuuramuktaapravarabhuuSaNaiH || 6-21-2
bhujaiH paramanaariiNaamabhimR^iSTamanekadhaa || 6-21-3

2, 3. His arm formerly; maNikaaN^chana keyuura muktaa pravara bhuushhaNaiH= adorned with armlets of gems and gold and the most excellent jewels of pearls; abhimR^ishhTam= touched; anekadhaa= more than once; parama naariiNaam= by excellent women (by Kausalya and other mothers or by royal maids.)

His arm formerly adorned with armlets of gems and gold and the most excellent jewels of pearls, was touched more than once, by excellent women ( Kausalya and other mothers or by royal maids).

Verse Locator

candanaagurubhishchaiva purastaadabhisevitam || 6-21-4
baalasuuryaprakaashaishca candanairupashobhitam |

4. purastaat= formerly; (his arm) abhisevitam= was tended; chandanaagurubhishchaiva= with sandal wood and also; chandanaiH= as with saffron pastes; upashobhitam= made beautiful; baalasuuryaprakaashaiH= resembling the splendor of a rising sun.

Formerly, his arm used to be tended with sandalwood and aloe and with saffron pastes and made beautiful like the splendor of a rising sun.

Verse Locator

shayane cottamaaN^gena siitaayaaH shobhitam puraa || 6-21-5
takshakasyeva sambhogam gaN^gaajalaniSevitam |

5. puraa=in the past (the aforesaid arm); shobhitam= was graced; uttamaaN^gena= by the head; siitaayaaH= of Seetha; shayane= on the couch; (it resembled); takshhakasyeva sambhogam=like the body of Takshaka (A snake); gaN^gaajalanishhevitam= supported on the water of the Ganga.

In the past, the aforesaid arm was graced by the head of Seetha on the couch. It resembled the body of Takshaka. (A snake) supported on the water of the Ganga.

Verse Locator

samge yugasamkaasham shatruuNaam shokavardhanam | 6-21-6
suhR^daam nandanam diirgham saagaraantavyapaashrayam |

6, 7. (The aforesaid arm); diirgham= was long; yuga samkaasham= resembling a yoke; shokavardhanam= augmented the grief; shatruuNaam= of his enemies; samyuge= in battle; nandanam= was delightful; suhR^idaam= with his friends; saagaraanta vyapaashrayem= is placed at the shore of the sea.

The aforesaid arm resembled a yoke. It enhanced the grief of his enemies in battle. It was delightful to his friends. It is now placed at the shore of the sea.

Verse Locator

asyataa ca punaH savyam jyaaghaatavigatatvacam |
dakshiNo kakshiNam bahum mahaaparighasamnibham || 6-21-7
gosahasrapradaataaram hyupadhaaya bhujam mahat |
adya me maraNam vaatha taraNam saagarasya vaa || 6-21-8
iti raamo dhR^itim kR^itvaa mahaabaahurmahodadhim |
adhishishye ca vidhivatprayato.atra sthito muniH || 6-21-9

7, 8, 9. (The aforesaid arm, jyaaghaatavigatatvacham= whose skin had been hardened by the strokes of the bow string; savyam= off the left; baahum= arm; mahaaparigha samnibham= resembling a great mace; mahat= and that mighty; dakshhiNam= right; bhujam= arm; gosahasrapradaataaram= that bestowed thousands of cows in charity; upaadhaaya= who used as a pillow; raamaH= rama; dakshhiNaH= the competent; mahaabaahuH= and the mighty armed; iti= said thus; adya= today; me= to me; taraNam vaa= either crossing; saagarasya= of the ocean ; maraNam vaa= or a death(should occur); kR^Itvaa= making; dhritam= that resolve; adhishishye= (he); laid down; atra= there; mahaadadhim= by the great ocean; sthitaH= eshtablished; muniH= in silence; prayataH= and piously disposed; vidhivat= according to tradition.

The aforesaid arm whose skin had been hardened by the strokes of the bow string, off the left arm resembling a great mace and that mighty right arm that bestowed thousands of cows in charity was used as a pillow. Rama, the competent man and the mighty armed said: “ Either crossing of the ocean or a death should occur to me today”. Making that resolve he laid down by the ocean, restraining his speech and with a pious disposition according to tradition.

Verse Locator

tasya raamasya suptasya kusha aastiirNe mahii tale |
niyamaad apramattasya nishaas tisro aticakramuH || 6-21-10

10. niyamaat= following the scriptural injunction; tasya= that; raamasya= Rama; apramattasya= who was attentive; suptasya= while sleeping; mahiitale= on the ground; kushaastiirNe= spread with Kusha grass; atichakramuH= surpassed a time; tisraH= of three; nishaaH= nights.

Following the scriptural injunction, that Rama who was devoted to his sacred vow, while sleeping on the ground spread with Kusha grass, spent a time of three nights there.

Verse Locator

sa triraatroSitastatra nayajJNo dharmavatsalaH |
upaasata tadaa raamaH saagaram saritaam patim || 6-21-11

11. tadaa= then; raamaH= Rama; nayajN^aH= who was skilled in policy; dharmavatsalaH= and fond of piety; triraatroshhitaH=remaining for three nights ;tatra=there; upaasata=waiting upon; saagaram=the ocean; sritaam patim=the Lord of rivers.

Remaining there for three nights, Rama who was skilled in policy and fond of piety, waited upon the ocean, the lord of rivers.

Verse Locator

na ca darshayate mandas tadaa raamasya saagaraH |
prayatena api raameNa yathaa arham abhipuujitaH || 6-21-12

12. abhipuujitaH api= though honored; raameNa= by Rama; prayatena= the self subdued; yathaarham= according to his worth; manda= the care less; saagaraH= ocean; nachadarshayate= did not show; ruupam= his personal form; raamasya= to Rama.

Though honored according to his worth by the self subdued Rama, the careless ocean did not appear in his personal form to Rama.

Verse Locator

samudrasya tataH kruddho raamo rakta anta locanaH |
samiipastham uvaaca idam lakSmaNam shubha lakSmaNam || 6-21-13

13. tataH= thereafter; raamaH= Rama; kruddhaH= becoming angry; raktaanta lochanaH= with the outer corners of his eyes turned red; samudrasya= with the ocean; uvaacha= spoke; idam= these words; lakshhmaNasya= to Lakshmana; shubhalakshhaNam= having auspicious marks; samiipastham= who was in his vicinity.

Rama becoming angry with the ocean, having the outer corners of his eyes turned red, spoke those words to Lakshmana, having auspicious marks, who was in his vicinity:

Verse Locator

avalepam samudrasya na darshayati yat svayam |
prashamaH ca kSamaa caiva aarjavam priya vaaditaa || 6-21-14
asaamarthyam phalanti ete nirguNeSu sataam guNaaH |

14. avalepaH=O, what arrogance; samudrasya= of the ocean; yaH= who; na darshayati= does not appear; svayam= himself; (before me); prashamshchaiva= Indeed calmness; kshhamaachaiva=and forbearance; aarjavam= straight forwardness; priyavaadita= and kind-spoken ness; ete= these; guNaH= qualities; sataam= of gentlemen; asaamarthyaphalaaH= give weak results; nirguNeshhu= when directed towards those having no virtues.

“O, what arrogance of the ocean, who does not appear himself personally before me! Indeed calmness, forbearance kind spoken ness and straight -forwardness- these qualities of noble men give weak results, when directed towards those having no virtues.”

Verse Locator

aatma prashamsinam duSTam dhR^iSTam viparidhaavakam || 6-21-15
sarvatra utsR^iSTa daNDam ca lokaH sat kurute naram |

15. lokaH= this world; satkurute= honors; naram= that man; aatma prashansinam=who boasts himself;dushhTam=and shameless; vipradhaavinam= runs bout ; sarvatra= in all directions; (advertising himself); utsR^ishhTa daN^Dam cha= like a horse set at liberty.

“This world honors that man, who boasts himself, is corrupt and shameless, runs about in all directions advertising himself and commits every kind of excess”

Verse Locator

na saamnaa shakyate kiirtir na saamnaa shakyate yashaH || 6-21-16
praaptum lakSmaNa loke asmin jayo vaa raNa muudhani |

16. lakshhmaNa= O, Lakshmana! Asmin loke= in this world; na shakyate= it is not possible; praaptum= to obtain; kiirtiH= fame; na= nay; yashaH= glory; na jayovaa= nay victory ; raNamuurdhani= at the end of battle; saamnaa= by conciliation.

“O, Lakshmana! In this world, it is not possible to obtain fame, glory or victory at the end of a battle, by conciliation”

Verse Locator

adya mad baaNa nirbhinnair makarair makara aalayam |
niruddha toyam saumitre plavadbhiH pashya sarvataH || 6-21-17

17. soumitra= O, Lakshmana! Pashya= see; adya= now; makaraalayam= this ocean; niruddhatoyam= having its water suffocated; makaraiH= with its crocodiles; plavadhiH= floated; sarvataH= on all sides; madbaaNanirbhagnaiH= and broken asunder by my arrows.

“O, Lakshmana! Behold now this ocean, having its water made suffocated soon with its crocodiles floated on all sides and broken asunder by my arrows”.

Verse Locator

bhogaamH ca pashya naagaanaam mayaa bhinnaani lakSmaNa || 6-21-18
mahaabhogaani matsyaanaam kariNaam ca karaan iha |

18. lakshhmaNe= O, Lakshmana! Pashya= see; iha= here; bhogaani= the coils; bhoginaam= of water snakes; mahaabhogaani= the huge bodies; matsyaanaam= of alligators; karaam= and the trunks; kariNaam= of sea elephants; bhinnaami= being; shattered; mayaa= by me.

“See here, O, Lakshmana, the coils of water snakes, the huge bodies of alligators and the trunks of sea elephants being shattered by me.”

Verse Locator

sashankha shuktikaa jaalam samiina makaram sharaiH || 6-21-19
adya yuddhena mahataa samudram parishoSaye |

19. samudram parishoshhayi= I will make the ocean dry up; sashaN^kha shuktikaajaalam= with its multitude of conches , oyster shells; tathaa= and; sa miinamakaram= with its fishes and crocodiles; adya= now; mahataa yuddhena= by this great battle.

“I will make the ocean with its multitude of conches, oyster shells, fishes and crocodiles, dry up now in this great battle”

Verse Locator

kSamayaa hi samaayuktam maam ayam makara aalayaH || 6-21-20
asamartham vijaanaati dhik kSamaam iidR^ishe jane |

20. ayam= this; makaraatayaH= ocean; vijaanaati= considering; maam= me; asamartham= as an incapable man; samaayuktam= endowed as I am; kshhamayaa= with forbearance; dhik= out with; kshhamaam= forbearance; iidR^ishe= to such; jane= an individual.

“This ocean is considering me as an incapable man endowed as I am with forbearance. It is a great mistake to show forbearance to such an individual.”

Verse Locator

sa darshayati saamnaa me saagaro ruupamaatmanaH || 6-21-21
caapam aanaya saumitre sharaamH ca aashii viSa upamaan |
samudram shoSayiSyaami padbhyaam yaantu plavaN^gamaaH || 6-21-22

21, 22. saagaraH= the ocean; nadarshayati= is not appearing; aatmaanam= himself; me= to me; saamnaa= on kind words; soumitre= O, Lakshmana1 aanaya= bring; chaapam= the bow; aashiivishhopamaam= and the serpentine; sharaamshcha= arrows; shoshhayishhyaami samudram= I shall dry up this ocean ; plavaN^gamaaH= monkeys; yaantu= can go; padbhyaam= by foot.

“The Ocean is not appearing himself before me on kind words. O, Lakshmana! Bring the bow and the serpentine arrows. I shall dry up this ocean, so that our monkeys can cross it by feet.”

Verse Locator

adya akSobhyam api kruddhaH kSobhayiSyaami saagaram |
velaasu kR^ita maryaadam sahasaa uurmi samaakulam || 6-21-23
nirmaryaadam kariSyaami saayakair varuNa aalayam |
mahaarNavam kshoBhayiSye mahaadaanavasamkulam || 6-21-24

23, 24. adya= now; kruddhaH= being provoked; kshhobhayishhyaami= I will shake; akshhobhyamapi= even if unshakable; saagaram= this ocean; karishhyaami= I will force; varuNaalayami= the ocean; kRita maryaadam= made with a boundary; velaasu= with banks; sahasrormi samaakulam= and agitated with thousands of waves; nirmaryaadam= bereft of a boundary; saayakaiH= by my arrows; kshhobhayishye= I will agitate; mahaarNavam= the great ocean; mahaa daanava samkulam= through with great demons.

“Being provoked now, I will shake this ocean, even if it is unshakable. I will force the ocean, which is demarcated by banks and agitated with thousands of waves, bereft of a boundary, by my arrows. I will agitate the great ocean, thronged with great demons.”

Verse Locator

evam uktvaa dhanuS paaNiH krodha visphaarita iikSaNaH |
babhuuva raamo durdharSo yuga anta agnir iva jvalan || 6-21-25

25. uktvaa= speaking; evam= thus; raamaH= Rama; krodhavisphaaritekshhaNaH= = with his eyes made larger by anger; dhanuushhpaaNiH= and wielding a bow with his hand; babhuuva= became; durdharshhaH= dreadful; to look at; jvalan yugaantaariva= like a blazing fire at the end of the world.

Speaking as aforesaid, Rama with his eyes made larger by anger and wielding a bow with his hand, became dreadful to look at, as a blazing fire at the end of the world.

Verse Locator

sampiiDya ca dhanur ghoram kampayitvaa sharair jagat |
mumoca vishikhaan ugraan vajraaNi iva shata kratuH || 6-21-26

26. sampiiDyacha= swaying; ghoram= terrific; dhanuH= bow; jagat kampayitvaa= and making the earth tremble; sharaiH= by his violence; (he) mumocha= released; vishikhaan= the arrows; ugran vajraamiva = like powerful thunderbolt; shatakratuH= of Indra(god of celestials).

Swaying his terrific bow and making the earth tremble by his violence Rama released the arrow resembling a powerful thunderbolt of Indra. (god of celestials).

Verse Locator

te jvalanto mahaavegaas tejasaa saayaka uttamaaH |
pravishanti samudrasya salilam trasta pannagam || 6-21-27

27. te= those; saayakottamaaH= excellent arrows; mahaavegaaH= having a great speed; jvalantaH= and ablaze; tejasaa= by their splendor; pravishhyanti= entered ; jalam= the waters; samudrasya= of the ocean; vitrasta pannagam= frightening the water-snakes.

Those excellent arrows having a great speed and ablaze by their splendor, penetrated the waters of the ocean, striking the water- snakes with terror.

Verse Locator

tato vegaH samudrasya sanakra makaro mahaan |
sa babhuuva mahaaghoraH samaaruta ravas tadaa || 6-21-28

28. saH= that; mahaan= great; toyavegaH= jerk of water; samina makaraH=along with fishes and alligators; samudrasya= of the ocean; tathaa= and; sa maarutaravaH= together with the resonance of the wind; babhuuva= became; mahaaghoraH= very much dreadful.

The great jerk of water with fishes and alligators of the ocean, together with the resonance of the wind became very much dreadful.

Verse Locator

mahaauurmi maalaa vitataH shankha shukti samaakulaH |
sadhuuma parivR^itta uurmiH sahasaa abhuun mahaaudadhiH || 6-21-29

29. sahasaa= immediately; mahodadhiH= that great ocean; aasiit= became; mahormi jaalachalitaH= shaken by a multitude of huge waves; shaN^khajaala samaavR^itaH=enveloped by a multitude of couches; parivR^ittormiH= in the rolling waves; sa dhuumaH= along with smoke.

Immediately that great ocean, became shaken by the cluster of huge waves enveloped by a multitude of conches in its rolling waves and a smoke came out.

Verse Locator

vyathitaaH pannagaaH ca aasan diipta aasyaa diipta locanaaH |
daanavaaH ca mahaaviiryaaH paataala tala vaasinaH || 6-21-30

30. pannagaaH= sea snakes; diiptaasyaaH= having brilliant faces; diipta lochanaaH= and glittering eyes; mahaaviirya daanavaashcha= and greatly valiant demons; paataalatalavaasinaH= residing in nethermost subterranean region; aasan= became; vyathitaaH= perturbed.

Sea-snakes having brilliant faces and glittering eyes and the very valiant demons residing in nethermost subterranean region of the sea, were perturbed.

Verse Locator

uurmayaH sindhu raajasya sanakra makaraas tadaa |
vindhya mandara samkaashaaH samutpetuH sahasrashaH || 6-21-31

31. tathaa= and; uurmayaH= waves; sahasrashaH= in thousands (so large);vindhyamandarasamkaashaaH= resembling Vindhya and Mandhara mountains; samutpeduH= jumped up; sindhuraajasya= from the sea ; sanakra makaraaH= with its crocodiles and sea monsters.

Thousands of waves, so large resembling Vindhya and Mandhara mountains, jumped up from the sea with its crocodiles and sea monsters.

Verse Locator

aaghuurNita taranga oghaH sambbhraanta uraga raakSasaH |
udvartita mahaagraahaH samvR^ittaH salila aashayaH || 6-21-32

32. varuNaalayaH= the ocean; aaghuurNita taran^goughaH= with its multitude of fluctuating waves; sambhraantoraga raakshhasaH= with its frightened serpents and demons; udvartita mahaagraahaH= with huge crocodiles caused to come out; sagoshhaH= became full of noise.

That ocean with its multitude of fluctuating waves, with its frightened serpents and demons, with huge crocodiles coming out, became full of noise.

Verse Locator

tatastu tam raaghava mugravegam |
prakarSamaaNam dhmaraprameyam |
saumitrirutpatya viniHshvasantam |
maameti coktvaa dhanuraalalambe || 6-21-33

33. tataH= then; soumitriH= Lakshmana; utpatya= rushed; raaghavam= towards Rama; (who) ;ugravegam= in a terrific velocity; prakarshhamaaNam= was stretching ; aprameyam= his incomparable; dhanuH= bow; viniH shvasantam= with a penetrating sigh; uktvaa= crying; maa maa iti= no farther, no farther; aalalambe= and took hold of; dhanuH= the bow.

Then Lakshmana rushed towards Rama who in a terrific velocity was stretching his incomparable bow, with a penetrating sigh, crying: “No further, no farther” and took hold of the bow.

Verse Locator

etadvinaapi hyudadhestavaarya |
sampatsyate viiratamasya kaaryam |
bhavadvidhaaH krodhavasham na yaanti |
diirgham bhavaanpashyatu saadhuvR^ittam || 6-21-34

34. etat vinaapi= even without this destruction; udadheH= of the ocean; kaaryam= the purpose; adya= now; tava= of you; viiratamasya= the greatest hero; sampatsyate= will be fulfilled; bhavadvidhaaH= men like you; na yaanti = do not get; krodhavasham= the power of anger; bhavaan= some durable; saadhu vR^ittam= and noble way; aarya= O, honorable man!

“O, honorable man! Even without the destruction of the ocean, the purpose of you the greatest hero will be fulfilled. Men like you do not fall into the sway of anger. You see some durable and noble alternative”

Verse Locator

antarhitaishcaapi tathaantarikshe |
brahmarSibhishcaiva surarSibhishca |
shabdaH kR^itaH kaSTamiti bruvadbhi |
rmaa meti coktvaa mahataa svareNa || 6-21-35

35. brahmarshhibhishchaiva= by brahamana sages; surarshhibhishcha= and by celestial sages; antarhitaiH= abiding in the interior; antarikshhe= of the sky; uktvaa= was cried; mahataa= in a loud; svareNa= voice; shabdaH= and noise; kR^itaH= made; maa maa iti= saying No farther, no farther; kashhTamiti= ah,oh,alas!

Brahmana-sages and celestial sages, stationed in the interior of the sky cried in a loud voices, saying “No farther, no farther” and making a noise “Ah,Oh,Alas!”

ityaarSe shriimadraamaayaNe aadikaavye yuddhakaaNDe ekavimshaH sargaH

Thus completes 21th Chapter of Yuddha Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection