Hindu Vedic Philosophy (Sri Valmiki Ramayanam): Sri Valmiki Ramayanam -Yuddha Kanda Book 6 - Sarga 83 to 86

Thursday, February 2, 2012

Sri Valmiki Ramayanam -Yuddha Kanda Book 6 - Sarga 83 to 86

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] 83

Introduction

Hanuma, with his army, approaches Rama and informs him that Indrajit has killed Seetha. Rama faints away, upon hearing that news. The monkeys sprinkle water on Rama, so that he regains consciousness. Then, Lakshmana embraces Rama and discusses with him the roles of vice and virtue in life. After consoling Rama, Lakshmana prepares for a fight with Indrajit.raaghavashchaapi vipulaM taM raakShasavanaukasaam |
shrutvaa sa~NgraamanirghoShaM jaambavantamuvaacha ha || 6-83-1

1. shrutvaa= hearing; tam vipulam samgraama nirghoSham= that great tumult of battle; raakShasa vanaukasam= between demons and monkeys; raaghavashchaapi= Rama; uvaacha ha= spoke; jaambavantam= to Jambavan (as follows):

On hearing that great tumult of battle between demons and monkeys, Rama spoke to Jambavan as follows:

saumya nuunaM hanumataa kR^itaM karma suduShkaram |
shruuyate hi yathaa bhiimaH sumahaanaayudhasvanaH || 6-83-2

2. saumya= O excellent Jamabavan !; yathaa= from the way in which; sumahaan= a very great; bhiimaH= terrible; aayudhasvanaH= rattling sound of arms; shruuyate= is ehard (it seems); suduShkaram karma= an exceedingly difficult feat; kR^itam= has been performed; hanumataa= by Hanuma; nuunam= it is certain.

“O excellent Jambavan! From the way in which a very great terrible rattling sound of arms in heard, it seems an exceedingly difficult feat has been performed by Hanuma. It is certain.”

tadgachchha kuru saahaayyaM svabalenaabhisaMvR^itaH |
kShipramR^iShkapate tasya kapishreShThasya yudhyataH || 6-83-3

3. R^ikShapate= O lord of bears!; tat= therefore; abhisamvR^itaH= accompanied; svabalena= by your own army; gachchha= go; kShipram= and quickly; kuru saahaayyam= extend your help; tasya kapishreShThasya= to that Hanuma; yudhyataH= who is fighting.

“O lord of bears! Therefore, accompanied by your own army, go and quickly extend your help to that Hanuma, who is fighting.”

R^ikSharaajastathetyuktvaa svenaaniikena saMvR^itaH |
aagachchhatpashchimadvaaraM hanuumaanyatra vaanaraH || 6-83-4

4. uktvaa= saying; tatheti= “yet, so be it”; samvR^itaH= and surrounded; svena aniikena= by his own army; R^ikShapatiH= Jambavan; aagachchat= came; pashchima dvaaram= to the western gate; yatra= where; vaanaraH= the monkey; hanuumaan= Hanuma was.

Saying “Yes, so be it” and surrounded by his own army, Jambavan came to the western gate, where the monkey, Hanuma was.

athaayaantaM hanuumantaM dadarsharkShapatiH pathi |
vaanaraiH kR^itasa~NgraamaiH shvasadbhirabhisaMvR^itam || 6-83-5

5. atha= thereupon; R^ikShapatiH= Jambavan; dadarsha= saw; hanuumantam= Hanuma; aayaantam= coming; abhisamvR^itam= surrounded; vaanaraiH= by monkeys; tadaa kR^itasamgraamaiH= who had then given fight; shvasadbhiH= and were sighing (on account of grief caused by the destruction of Seetha).

Thereupon, Jambavan saw Hanuma, coming with monkeys, who had given fight and were sighing (on account of grief caused by the destruction of Seetha).

dR^iShTvaa pathi hanuumaaMshcha tadR^iShkabalamudyatam |
niilameghanibhaM bhiimaM saMnivaarya nyavartata || 6-83-6

6. dR^iShTvaa= seeing; tat= that; bhiimam= terrible; R^ikShabalam= army of bears; niila megha nibham= looking like a dark cloud; pathi= on their way; udyatam= ready; samnivaarya= and effectively intercepting it; hanuumaancha= Hanuma; nyavartata= retreated (them all).

Seeing that terrible army of bears, looking like a dark cloud on their way, ready (to perform battle) and effectively intercepting it, Hanuma retreated them all.

sa tena harisainyena saMnikarShaM mahaayashaaH |
shiighramaagamya raamaaya duHkhito vaakyamabraviit || 6-83-7

7. shiighram= quickly; aagamya samnikarSham= seeking the presence (of Rama); tena sainyena sha= with that army; mahaayashaaH= the highly illustrious; saH= Hanuma; duHkhitaH= with sorrow; abraviit= spoke; vaakyam= the following words; raamaaya= to Rama.

Quickly seeking the presence of Rama with that army, the highly illustrious Hanuma, with sorrow, spoke the following words to Rama:

samare yudhyamaanaanaamasmaakaM prekShataaM cha saH |
jaghaana rudatiiM siitaamindrajidraavaNaatmajaH || 6-83-8

8. prekShataam= while we stood looking on yudhya maanaanaam samare= during the time we were carrying on the battle; indrajit= Indrajit; raavaNaatmajaH= the son of Ravana; asmaakam puraH= in front of us; jaghaana= killed; rudatiim= the lamenting; siitaam= Seetha.

“While we, who were carrying on the battle, stood looking on, Indrajit, the son of Ravana killed Seetha in front of us, even though she continued to weep.”

udbhraantachittastaaM dR^iShTvaa viShaNNo.ahamarindama |
tadahaM bhavato vR^ittaM viGYaapayitumaagataH || 6-83-9

9. arimdama= O destroyer of enemies!; dR^iShTvaa= seeing; taam= her; udbhraanta chittaH= with a distressed mind; aham viShaNNaH= I felt sad; aham= I; aagataH= came; viJNaapayitum= to report; bhavataH= to you; vR^ittam= the event.

“O destroyer of enemies! On seeing her with my distressed mind, I felt sad. I came to report the event to you.”

tasya tadvachanaM shrutvaa raaghavaH shokamuurchhitaH |
nipapaata tadaa bhuumau chhinnamuula iva drumaH || 6-83-10

10. shrutvaa= hearing; tat vachanam= those words; tasya= of Hanuma; raaghavaH= Rama; tadaa= then; shokamuurchchhitaH= was excited with grief; nipapaata= and fell down; bhuumau= on the ground; drumaH iva= like a tree; chchhinna muulah= with its bottom chopped off.

Hearing those words of Hanuma, Rama then was agitated with grief and fell down on the ground, like a tree with its bottom chopped off.

taM bhuumau devasa~NkaashaM patitaM dR^ishya raaghavam |
abhipetuH samutpatya sarvataH kapisattamaaH || 6-83-11

11. dR^ishya= seeing; tam raamam= that Rama; deva samkaasham= with the resemblance of god; patitam= who fell; bhuumau= on the ground; kaisattamaaH= the chiefs of monkeys; samutpatya= came bouncing; sarvataH= from all sides; abhipetuH= rushed towards him.

On seeing that Rama, who with the semblance of god, falling on the ground, the chiefs of monkeys came bouncing from all sides and rushed towards him.

asi~nchansalilaishchainaM padmotpalasugandhibhiH |
pradahantamasahyaM cha sahasaagnimivotthitam || 6-83-12

12. asiN^chan= they sprinkled; enam= him; salilaiH= with water; padmotpalasugandhibhiH= fragrant with scent of lotuses and lilies; iva as (one would sprinkle); anaasaadyam= an inextinguishable; agnim= fire; udyadam= which has just flared up; sahasaa= suddenly; pradahantam= and is burning all.

They sprinkled him with water, fragrant with scent of lotuses and lilies, as one would sprinkle an inextinguishable as one would sprinkle an inextinguishable fire, which has just flared up suddenly and is burning all.

taM lakShmaNo.atha baahubhyaaM pariShvajya suduHkhitaH |
uvaacha raamamasvasthaM vaakyaM hetvarthasaMhitam || 6-83-13

13. atha= then; suduHkhitaH= the very much lamenting; lakShmaNaH= Lakshmana; pariShvajya= having embraced; tam asvastham raamam= that ailing Rama; uvaacha= spoke; vaakyam= the following words; hetvartha samyutam= endowed with a reason and meaning.

Then, the highly lamenting Lakshmana, having embraced that ailing Rama in his arms, spoke the following meaningful words, endowed with reason:

shubhe vartmani tiShThantaM tvaamaaryavijitendriyam |
anarthebhyo na shaknoti traatuM dharmo nirarthakaH || 6-83-14

14. aarya= O venerable brother!; dharmaH= virtue; na shaknoti= cannot; traatum= save; tvaam= you; tiShthantam= who are sticking; shubhe vartmani= to the noble path; vijitendraiyam= and who have subdued the senses; anarthebhyaH= from adversities; nirarthakaH= is useless.

“O venerable brother! Virtue cannot save you, who are sticking to the noble path and who have subdued the senses, from adversities and is (hence) useless.”

bhuutaanaaM sthaavaraaNaaM cha ja~NgamaanaaM cha darshanam |
yathaasti na tathaa dharmastena naastiiti me matiH || 6-83-15

15. yathaa= just as; sthaavaraaNaam= inanimate beings; jaN^gamaanaamcha= and animate beings; asti darshanam= are visible; tathaa= likewise; na= (virtue and vice) are not visible; tena= therefore; me matiH= my opinion; dharmaH naastiiti= is that virtue is non-existent.

“Just as inanimate and animate beings are visible, likewise virtue and vice are not visible. Therefore, my opinion is that virtue is non-existent.”

yathaiva sthaavaraM vyaktaM ja~NgamaM cha tathaavidham |
naayamarthastathaa yuktastvadvidho na vipadyate || 6-83-16

16. yathaiva= even as; sthaavanam= inanimate beings; jaN^gamma cha= animate beings; vyaktam= are expressly visible; tathaavidham tathaa= likewise; ayam= this; arthaH= form of virtue or vice; nayuktaH= is not established; tvadvidhaH= a virtuous man like you; na vipadyate= would not fail.

“Even as inanimate beings and animate beings are expressly visible, likewise this form of virtue of vice is not established. For, in that case, a virtuous man like you would not have this misfortune.”

yadyadharmo bhavedbhuuto raavaNo narakaM vrajet |
bhavaaMshcha dharmasaMyukto naivaM vyasanamaapnuyaat || 6-83-17

17. yadi adharmaH= if unrighteousness; bhuutaH bhaved= had been effective; raavaNaH= Ravana; vrajet= should have obtained; narakam= the hell; bhavaan cha= you; dharma samyuktaH= endowed with righteousness; naapnuyaat= would never obtain; vyasanam= adversity; evam= in this way.

“If unrighteousness had been effective, Ravana should have obtained the hell. You, endowed with virtue, would never obtain such troubles.”

tasya cha vyasanaabhaavaadvyasanaM cha gate tvayi |
dharmeNopalabheddharmamadharmaM chaapyadharmataH || 6-83-18

18. tasya vyasanaabhaavaat= since there is absence of calamity for Ravana; tvayi vyasanam aagate= and misfortune occurred to you; bhavati adharmam= the result of vice is obtained; dharmaH= by virtue; paraspara virodhinau= the contraries of each other (have changed the roles with each other).

“Since there is absence of calamity for Ravana and misfortune occurred to you, the result of vice is obtained through virtue and the result of virtue is obtained through vice. The contraries of each other have changed the roles with each other.”

dharmeNopalabheddharmamadharmaM chaapyadharmataH |
yadi dharmeNa yujyerannaadharmaH pratiShThataH || 6-86-19
na dharmeNa viyujyerannadharmaruchayo janaaH |
dharmeNa charataaM dharmastathaa chaiShaaM phalaM bhavet || 6-83-20

19, 20. dharmam= will the fruit of virtue; upalabhet= be obtained; dharmaNa= through virtue?; adharmam cha= will the fruit of vice; (be obtained); adharmataH= through vice?; yadi yeShu= if those in whom; adharmaH= the unrighteousness; pratiShThetaH= is rooted; yujyeran= are enjoined with; adharmeNa= the fruit of unrigheousness alone; janaaH= people; adharma ruchayaH= showing interest in unrighteousness; pratiShThetaH= is rooted; yujyeran= are enjoined with; adharmeNa= the fruit of unrighteousness alone; janaaH= people; adharma ruchayaH= showing interest in unrighteousness; na viyujyeran= would be deprived; dhameNa= of the fruit of virtue; bhavet= would accrue; eShaam= to those; charataam= who administer; dharmam= righteousness; dharmeNa= through that virtue.

Will the fruit of virtue be obtained through virtue and fruit of vice through vice? If that in whom unrighteousness is rooted are enjoined with the fruit of unrighteousness alone, people showing interest in unrighteousness would be deprived of the fruit of virtue. The fruit of virtue alone would have accrued to those who administer righteousness through that virtue?

yasmaadarthaa vivardhante yeShvadharmaH pratiShThitaH |
klishyante dharmashiilaashcha tasmaadetau nirarthakau || 6-83-21

21. yasmaat= since; arthaaH= prosperities; yeShu= of those in whom; adharmaH= unrighteousness; pratiShThitaH= is rooted; vivardhante= develop; dharmashiilaaH cha= (while) those who are having conduct of virtue; klishyante cha= suffer; tasmaat= hence; etau= these two (viz. virtue and vice); nirarthakau= are useless.

Since prosperities of those, in whom unrighteousness is rooted, develop; while those who have a conduct of virtue suffer, hence these two (virtue and vice) are useless.

vadhyante paapakarmaaNo yadyadharmeNa raaghava |
vadhakarmahato dharmaH sa hataH kaM vadhiShyati || 6-83-22

22. raaghava= O Rama; yadi paapakarmeNa= if sinful doers; vadhyante= are killed; adharmeNa= by (their own); vice; saH adharmaH= that unrighteousness; vadhakarma hataH= as it does in the act of killing; hataH= will be forthwith destroyed; kam= whom; (will that unrighteousness); vadhiShyati= destroy? (Which is destroyed in the course of three seconds)?

“O Rama! If sinful doers are killed by their own vice, that unrighteousness, as it does, in the act of killing, will be forthwith destroyed. Whom will that unrighteousness destroy (which is destroyed in the course of three seconds)?”

atha vaa vihitenaayaM hanyate hanti vaa param |
vidhiraalipyate tena na sa paapena karmaNaa || 6-83-23

23. athavaa= Or; ayam= if a man; hanyate= is killed; vihitena= by a recourse to a ritual prescribed in the scriptures; hantivaa= or kills; aparam= another (by recourse to such a ritual); saH vidhiH= that destiny (alone); karmaNaa= which is engendered by the aforesaid ritual; lipyate= is tainted; paapena karmaNaa= by that sinful act; na kartaH= and not the agent.

“Or if a man is killed by a recourse to a ritual prescribed in the scriptures or kills another (by recourse to such a ritual), that destiny alone, which is engendered by that ritual, is tainted by that sinful act and not the agent.”

adR^iShTapratikaareNa avyaktenaasataa sataa |
kathaM shakyaM paraM praaptuM dharmeNaarivikarshana || 6-83-24

24. arivikarShaNa= O Rama, the destroyer of adversaries!; svavyaktena= It is not clear; katham= how; param praaptum shakyam= can prosperity be reached; dharmeNa= by righteousness; adR^iShTa pratikaareNa= which has never known how to retaliate; asataa sataa= and hence is non-existent.

“O Rama, the destroyer of adversaries! It is not clear how prosperity can be reached by righteousness, which has never known how to retaliate. Hence, righteousness seems to be non-existent.”

yadi satsyaatsataaM mukhya naasatsyaattava kiM chana |
tvayaa yadiidR^ishaM praaptaM tasmaatsannopapadyate || 6-83-25

25. sataam mukhya= O chief among the virtuous!; sat syaat yadi= If righteousness is really there; asat na kimchana= no bad event whatever; syaat= would have occurred; tava= to you; yat= for which reason; iidR^isham= such a calamity; praaptam= is obtained; tvayaa= by you; tasmaat= for that reason; sat= virtue; na upapadyate= does not exist.

“O chief among the virtuous! If righteousness were really there, no evil whatever would have accrued to you. As you reaped such a calamity, the hypotheses that the destiny engendered by virtuous acts is real is not proved.”*

*The utterance of such apparently incoherent words on the part of Lakshmana in a fit of agony on seeing Rama agonized shows his agitation caused by love. Later on, as his grief subsides, Lakshmana himself says in verse 44 below that he had given expression only to assuage the grief of Rama and spur him on to action.

atha vaa durbalaH kliibo balaM dharmo.anuvartate |
durbalo hR^itamaryaado na sevya iti me matiH || 6-83-26

26. athavaa= or else; dharmaH= (if) righteousness; durbalaH= becomes weak; kliibah= and cowardly; anuvartate= as it surrender; balam= to the might; me matiH= it is my opinion; (that the righteousness); durbalaH= which lacks strength; hR^ita maryaadaH= and has been deprived of its capacity; na sevyaH iti= should no longer be pursued.

“Or else, if righteousness becomes weak and cowardly, as it surrenders to the might, it is my opinion that the righteousness, which lacks strength and has been deprived of its capacity, should no longer be pursued.”

balasya yadi cheddharmo guNabhuutaH paraakrame |
dharmamutsR^ijya vartasva yathaa dharme tathaa bale || 6-83-27

27. vartasva= depend on; bale= might; yathaa tathaa= as you do (now); dharma= on virtue; dharmam yadi= if the virtue; guNabhuutaH chet= is subordinate; balasya= to might; utsR^ijya= giving up; dharmam paraakrame= predominance of virtue.

“Depend on might, as you do now on virtue, if the virtue is subordinate to might, thus giving up predominance of virtue.”

atha chetsatyavachanaM dharmaH kila parantapa |
anR^itastvayyakaruNaH kiM na baddhastvayaa pitaa || 6-83-28

28. paramtapa= O tormentator of enemies!; atha= and; satyavachanam= if speaking truth; dharmaH kilachct= is indeed a virtue; pitaa= your father; anR^itaH= who was not true to his promise; akuruNaH= and who was merciless; tvayi= to you; na kim tvayaa= were you not; baddhaH= bound (by that announcement)?

“O tormentator of enemies! Or else, if speaking truth were indeed a virtue, our lying father, who was merciless to you, was disunited from you. Were you not bound by that announcement made by our father regarding your installation as the Prince Regent?”

yadi dharmo bhavedbhuuta adharmo vaa parantapa |
na sma hatvaa muniM vajrii kuryaadijyaaM shatakratuH || 6-83-29

29. paramtapa= O tormentator of your enemies!; dharmovaa= had either righteousness; adharmovaa= or unrighteousness; bhuutaH bhavedyadi= worth pursuing; shatakratuH= Indra; vajrii= the wielder of the thunderbolt; na smakuryaat= would not have performed; ijyaam= a sacrifice; hatvaa= on killing; munim= a sage (viz. Viswarupa son of Twasta*)

“O tormentator of your enemies! Had either righteousness or unrighteousness worth pursuing, Indra the wielder of thunderbolt would not have performed a sacrifice on killing a sage (viz. Viswarupa, son of Twasta*)

*The story was narrated at length in Book VI, DiscourseIX of Srimad Bhagavata.

adharmasaMshrito dharmo vinaashayati raaghava |
sarvametadyathaakaamaM kaakutstha kurute naraH || 6-83-30

30. raaghava= O Rama!; dharmaH= virtue; vinaashayati= destroys; (enemies); adharmasamshritaH= when united with might (something other than virtue); kaakutthasa= O Rama; naraH= a man; kurute= does; sarvam etat= all this; yathaakaamam= according to his will.

"O Rama! Virtue destroys enemies, when united with might (something other than virtue). O Rama! A man does all this, according to his will."

mama chedaM mataM taata dharmo.ayamiti raaghava |
dharmamuulaM tvayaa chhinnaM raajyamutsR^ijataa tadaa || 6-83-31

31. taata raaghava= O Rama, in a pitiable condition!; mamacha idam matam= my opinion is that; dharmaH iti= righteousness consists in such recourse to both virtue and strength; dharma muulam= the very roots of righteousness (in the form of earthly gain); chhinnam= have been chopped off; tvayaa= by you; utsR^ijataa= in that you spurned; raajyam= the sovereignty; tadaa= the other day.

“O Rama in a pitiable condition. My opinion is that righteousness consists in such recourse to both virtue and strength. The very roots of virtue (in the form of earthly gain) have been chopped off by you in that you spurned the sovereignty the other day.”

arthebhyo hi vivR^iddhebhyaH saMvR^iddhebhyastatastataH |
kriyaaH sarvaaH pravartante parvatebhya ivaapagaaH || 6-83-32

32. arthebhyaH= by the treasures; samvR^ittebhyaH= brought from place to place; pravR^iddhebhyaH= and augmented; tatastataH= by way of different strategies; sarvaaH kriyaaH= all the tasks; pravartante hi= are indeed fulfilled; aapagaaH iva= as the rivers; parvatebhyaH= flow; parvatebhyaH= from the mountains.

“By the treasures brought from place to place and augmented by means of various strategies, all the tasks are indeed fulfilled, as the rivers flow from the mountains.”

arthena hi viyuktasya puruShasyaalpatejasaH |
vyuchchhidyante kriyaaH sarvaa griiShme kusarito yathaa || 6-83-33

33. sarvaaH kriyaaH= all the tasks; puruShasya= of a man; alpachetasaH= of small intellect; arthena vimuktasya= bereft of his wealth; vichchhidyante= get a cessation; kusarito yathaa= as small rivers; griiShme= (dry up) in summer-season.

“All the tasks of a man of small intellect, bereft of his wealth, get a cessation as small rivers dry up in summer-season.”

so.ayamarthaM parityajya sukhakAmaH sukhaidhitaH |
paapamaarabhate kartuM tathaa doShaH pravartate || 6-83-34

34. ayam saH= such a man; sukhaidhitaH= brought up by comforts; parityajya= renouncing; artham= wealth (within easy reach); sukhakaamaH= and seeking comfort; aarabhate= begins; kartum= to do; paapakR^ityam= sinful act; tadaa= and then; doShaH= evil (in the form of punishment); pravartate= follows from it.

“Such a man, brought up by comforts, renouncing wealth (within easy reach) and seeking comfort, proceeds to commit sinful act and then evil (in the form of punishment) follows from it.”

yasyaarthaastasya mitraaNi yasyaarthaastasya baandhavaH |
yasyaarthaaH sa pumaaMlloke yasyaarthaaH sa cha paNDitaH || 6-83-35

35. mitraaNi= friends; tasya= are to him; yasya= who has; arthaaH= riches; baandhavaaH= relatives; tasya= are to him; yasya= who has; arthaaH= riches; saH= he alone; pumaan= is virile; loke= in the world; yasya= who has; arthaaH= riches; saH= he alone; paN^DitaH cha= is a learned man; yasya= who has; arthaaH= riches.

“Friends gather round him, who has riches. Relatives stand by him, who has riches. He alone is virile in the world, who has riches. He alone is a learned man, who has riches.”

yasyaarthaaH sa cha vikraanto yasyaarthaaH sa cha buddhimaan |
yasyaarthaaH sa mahaabhaago yasyaarthaaH sa mahaaguNaH || 6-83-36

36. saH cha= he alone; vikraantaH= is mighty; yasya= who has; arthaaH= riches; saH cha= he alone; buddhimaan= is a prudent man; yasya= who has; arthaaH= riches; saH= he alone; mahaabhaagaH= is highly fortunate; saH= he alone; mahaaguNaH= is distinguished; yasya= who has; arthaaH= riches.

“He alone is a mighty man, who has riches. He alone is a prudent man, who has riches. He alone is highly fortunate. He alone is distinguished, who has riches.”

arthasyaite parityaage doShaaH pravyaahR^itaa mayaa |
raajyamutsR^ijataa viira yena buddhistvayaa kR^itaa || 6-83-37

37. dhiira= O resolute one!; ete= these; doShaaH= evils; parityaaga= attendant on the abjuration; arthasya= of wealth; pravyaahR^itaaH= have been told to you; mayaa= by me; yena= on which reason; buddhiH= the resolve; kR^itaa= was made; tvayaa= by you; utsR^ijataa= who were sacrificing; raajyam= the kingdom (was not known to me).

“O resolute one! I told you about these evils attendant on the abjuration of wealth. The ground on which you made the resolve to sacrifice the kingdom was not known to me.”

yasyaarthaa dharmakaamaarthaastasya sarvaM pradakShiNam |
adhanenaarthakaamena naarthaH shakyo vichinvataa || 6-83-38

38. yasya= to whom; arthaaH= treasures are there; tasya= to him; dharmakaamaarthaaH= are obtained religious merit, pleasure and wealth; sarvam= all; pradakShiNam= would be favourable; adhanena= to the penniless man; arthakaamena= who has a desire for wealth; vicchinvataa= and hunting for wealth; na shakyaH= it is not possible; arthaH= to get wealth.

“A man in whom the treasures abide, religious merit and wealth are obtained. All would be favourable to him. To the penniless man, who has a desire for wealth and even hunting for wealth, it is not possible to attain wealth.”

harShaH kaamashcha darpashcha dharmaH krodhaH shamo damaH |
arthaadetaani sarvaaNi pravartante naraadhipa || 6-83-39

39. naraadhipa= O king!; harShaH= delight; kaamaashcha= sensuous pleasure; darpashcha= pride; dharmaH= virtue; krodhaH= anger; shamaH= peace; damaH= control of the senses; etaani sarvaaNi= all these; pravartante= are attained; arthaat= from wealth.

“O king! Delight, sensuous pleasure, pride, virtue, anger, peace, control of the senses all these are attained from wealth.”

yeShaaM nashyatyayaM lokashcharataaM dharmachaariNaam |
te.arthaastvayi na dR^ishyante durdineShu yathaa grahaaH || 6-83-40

40. charataam= while living; yeShaam= in which riches; dharma charitaam= for nashyati= gets lost; te arthaaH= those riches; na dR^ishyante= are not seen; tvayi= in you; grahaaH yathaa= anymore than the planets; (are seen); durdineShu= on cloudy days.

“Those riches, due to renunciation of which, worldly happiness of those practicing the path of virtue gets lost, are not seen in you, any more than the planets are seen in cloudy days.”

tvayi pravrajite viira gurosh cha vachane sthite |
rakShasaapahR^itaa bhaaryaa praaNaiH priyataraa tava || 6-83-41

41. viira= O valiant one!; sthite= abiding; guroH vachane= in the words of your father; tvayi= you; pravrajite= have gone to exile; tava bhaaryaa= and your wife; priyataraa= more beloved; praaNaiH= than your lives; apahR^itaa= was stolen; rakShasaa= by a demon.

“O valiant one! While you were in exile, faithful to the command of your father, your wife who was more beloved than life itself, was stolen away by a demon.”

tadadya vipulaM viira duHkhamindrajitaa kR^itam |
karmaNaa vyapaneShyaami tasmaaduttiShTha raaghava || 6-83-42

42. viira= O valiant prince!; vyapaneShyaami= I shall dispel; karmaNaa= with my exploits; adya= today; tat= that; vipulam= great; duHkham= agony; kR^itam= caused; indrajitaa= by Inrajit; tasmaat= therefore; uttiShTha= rise; raaghava= O Rama!

“O valiant prince! I shall dispel with my exploits today, that great agony caused by Indrajit. Therefore, rise O Rama!”

uttiShTha narashaarduula diirghabaaho dhR^itavrata |
kimaatmaanaM mahaatmaanaM kR^itaatmaanaM na budhyase || 6-83-43

43. nara shaarduula= O the foremost among men!; diirgha baaho= O the long armed one!; dhR^ita vrata= O the firmly resolute one! Arise! Why are you not knowing about yourself, who is the great-souled and whose spirit is disciplined?”

“O the foremost among men! O the long-armed one! O the firmly resolute one! Arise! Why are you not knowing about yourself, who is the great-souled and whose spirit is disciplined?”

ayamanagha tavoditaH priyaarthaM |
janakasutaa nidhanaM nirIkShya ruShTaH |
sahayagajarathaaM saraakShasendraaM |
bhR^ishamiShubhirvinipaatayaami la~Nkaam || 6-83-44

44. anagha= O faultless one! nirrikShya= on seeing; janakaasutaanidhanam= the death of Seetha; ruShTaH= and enraged; ayam= I; tava priyaartham= as a favour for you; uditaH= have risen; bhR^isham vinipaatayaami= I shall completely destroy; iShubhiH= with my arrows; laN^kaam= Lanka; sarathagajahayaam= with its chariots, elephants and horses; saraakShasendraam= along with Ravana.

“O faultless one! On seeing the death of Seetha and enraged, rising to do favour for you, I shall completely destroy with my arrows, Lanka with its chariots, elephants and horses along with Ravana.”

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe tryashiititamaH sargaH

Thus, this is the 83rd chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 84

Introduction

Vibhishana comes to Lakshmana and beholds Rama having fallen into a swoon and lying in the lap of Lakshmana. Lakshmana informs Vibhishana that on hearing the words of Hanuma saying that Seetha was killed by Indrajit, Rama fell into a swoon. Telling Rama the secret of conjuring trick practiced by Indrajit in killing an illusory image of Seetha, Vibhishana assures him of Seetha being still alive and urges him to send Lakshmana with an army to the sanctuary of Nikumbhila.raamamaashvaasayaane tu lakShmaNe bhraatR^ivatsale |
nikShipya gulmaansvasthaane tatraagachchhadvibhiiShaNaH || 6-84-1

1. lakShmaNe= (While) Lakshmana; bhraatR^ivatsale= who was fond of his brother; aashvaasamaane= was consoling; raamam= Rama; vibhiiShaNaH= Vibhishana; nikShipya= keeping; gulmaan= the division of his army; svasthaane= in their respective positions; aagachchhat= arrived; tatra= there.

While Lakshmana, who was so fond of his brother, was consoling Rama, Vibhishana, keeping the troops of simian army in their respective positions, arrived there.

naanaapraharaNairviiraishchaturbhiH sachivairvR^itaH |
niilaa~njanachayaakaarairmaata~Ngairiva yuuthapaH || 6-84-2
so.abhigamya mahaatmaanaM raaghavaM shokalaalasaM |
vaanaraaMshchaiva dadR^ishe baaShpaparyaakulekShaNaan || 6-84-3

2, 3. saH= that Vibhishana; abhivR^itaH= surround; chaturbhiH viiraiH= by four warriors; naanaapraharaNaiH= wielding many types of weapons; yuuthapaiH= who were chiefs of troops; niilaaNjana chaakaaraiH= who looked like heaps of black collyrium; maataN^gaiH iva= and who were appearing like elephants; abhigamya= approaching; mahaatmaanam= the great souled; raaghavam= Lakshmana; shokalaalasam= who was totally absorbed in sorrow; dadR^ishe= saw; vaanaraamshchaapi= even the monkeys; baaShpaparyaakulekShaNaan= having their eyes filled with tears.

That Vibhishana, surrounded by four warriors, wielding many types of weapons, and who were chiefs of troops, looking like heaps of black collyrium and who were appearing like elephants, approached Lakshmana who was totally engrossed in sorrow and saw the monkeys also, whose eyes were filled with tears.

raaghavaM cha mahaatmaanamikShvaakukulanandanam |
dadarsha mohamaapannaM lakShmaNasyaa~Nkamaashritam || 6-84-4

4. dadarsha cha= (Vibhishana) also saw; mahaatmaanam= the great souled Rama; ikShvaakukulanandanam= the delight of Ikshvaku dynasty; moham aapannam= fallen into a swoon; aashritam= and resting on; aN^kam= the lap; lakShmaNasya= of Lakshmana.

Vibhishana also saw the great-souled Rama, the delight of Inkshvaku dynasty fallen into a swoon and resting on the lap of Lakshmana.

vriiDitaM shokasantaptaM dR^iShTvaa raamaM vibhiiShaNaH |
antarduHkhena diinaatmaa kimetaditi so.abraviit || 6-84-5

5. dR^iShTvaa= seeing; vriiDitam= the embarrassed; raamam= Rama; shokasantaptam= tormented with grief; saH vibhiiShaNaH= that Vibhishana; diinaatmaa= distressed in spirits; duHkhena= with agony; antaH= inside; abraviit= asked him; kim etat iti= “What is this?”

On seeing the embarrassed Rama, tormented with grief, that Vibhishana, distressed as he was in spirits, with agony inside, asked him, “What is this?”

vibhiiShaNa mukhaM dR^iShTvaa sugriivaM taaMshcha vaanaraan |
uvaacha lakShmaNo vaakyamidaM baaShpapariplutaH || 6-84-6

6. dR^iShTvaa= seeing; viibhiishaNamukham= Vibhishana’s face; sugriivam= Sugreeva; taan vaanaraamshcha= and those mokeys; lakShmaNaH= Lakshmana; baaShpa pariplutaH= with tears pouring down; uvaacha= spoke; idam= thse words, mandaartham= with splendid meaning.

Fixing his gaze on Vibhishana’s face and looking at Sugreeva and those monkeys, Lakshmana with tears pouring down, spoke the following words, with a splendid meaning:

hataamindrajitaa siitaamiha shrutvaiva raaghavaH |
hanuumadvachanaatsaumya tato mohamupaagataH || 6-84-7

7. saumya= O gentle Sir!; shrutvaiva= just after hearing; hanumadvachanaat= from the words of Hanuma; iti= that; siitaa= Seetha; hataa= was killed; indrajitaa= by Indrajit; raaghavah= Rama; tataH= then; upaagataH= entered into; moham= a swoon.

“O gentle Sir! Just on hearing through the words of Hanuma, saying that Seetha was killed by Indrajit, Rama entered into a swoon.”

kathayantaM tu saumitriM saMnivaarya vibhiiShaNaH |
puShkalaarthamidaM vaakyaM visaMj~naM raamamabraviit || 6-84-8

8. samnivaarya= Intercepting; saumitram= Lakshmana; kathayantam= who was thus narrating; vibhiiShaNaH= Vibhishana; abraviit= spoke; idam= the following; puShkalaartham= amply meaningful; vaakyam= words; raamam= to Rama; visamJNjam= who was unconscious.

Intercepting the narrating Lakshmana in the middle, Vibhishana spoke the following amply meaningful words to Rama, who was in an unconscious state.

manujendraartaruupeNa yaduktastvaM hanuumataa |
tadayuktamahaM manye saagarasyeva shoShaNam || 6-84-9

9. aham= I; manye= think; yat tat= that which; tvam= you; uktaH= have been told; hanuumataa= by Hanuma; aartaruupeNa= with a sorrowful temper; manujendra= Oruler of men; ayuktam= is absurd; shoShaNam iva= as the drying up; saagarasya= of the sea.

“I hold that which you have been told by Hanuma with a sorrowful temper, O ruler of men, to be absurd as the drying up of the sea.”

abhipraayaM tu jaanaami raavaNasya duraatmanaH |
siitaaM prati mahaabaaho na cha ghaataM kariShyati || 6-84-10

10. mahaabaaho= O, the long-armed!; jaanaami= I know; abhipraayam= the design; duraatmanaH raavaNasya= of the evil-mined Ravana; siitaam prati= towards Seetha; na kariShyati= He would never do; ghaatam= the killing (of Seetha).

“O the long armed! I know the design of the evil-minded Ravana towards Seetha. He would never do the killing of Seetha.”

yaachyamaanaH subahusho mayaa hitachikiirShuNaa |
vaidehiimutsR^ijasveti na cha tatkR^itavaanvachaH || 6-84-11

11. yaachyamaanaH= eventhough begged; mayaa= by me; hitachikiirShuNaa= the well-wisher; subahushaH= several times; utsR^ijasva iti= to give up; vaidehiim= Seetha; na kR^itavaan= he did not heed; tat vachaH= that advice.

“Eventhough begged by me, the well-wisher, several times to give up Seetha, he did not heed that advice.”

naiva saamnaa na bhedena na daanena kuto yudhaa |
saa draShTumapi shakyeta naiva chaanyena kena chit || 6-84-12

12. na shakyeta= It is neither possible; draShTum api= even to see; saa= her; saamnaa= by conciliation; na daanena= nor by bestowing gifts; na bhedena= nor by sowing dissention; kutaH= how is it possible; yudhaa= by a war?; naiva= It is not possible; anyena kenachit= by any other strategy.

“It is neither possible even to see her by recourse to conciliation nor by bestowing gifts nor by sowing dissention. How is it possible then by a war? By any other strategy, it is impossible.”

vaanaraanmohayitvaa tu pratiyaataH sa raakShasaH |
maayaamayiiM mahaabaaho taaM viddhi janakaatmajaam| 6-84-13

13. saH raakShasaH= that Indrajit; pratiyaataH= retracted; mohayitvaa= by hoodwinking; vaanaraan= the monkeys; mahaabaaho= O long armed!; viddhi= know; taam jaanakaatmajaam= that Seetha (who was seemingly killed by him); maayaamayiim= as unreal.

“That Indrajit for his part retracted, by hoodwinking the monkeys. O the long armed! Know that Seetha (who was seemingly killed by him) as illusory.”

chaityaM nikumbhilaaM naama yatra homaM kariShyati |
hutavaanupayaato hi devairapi savaasavaiH || 6-84-14
duraadharSho bhavatyeSha sa~Ngraame raavaNaatmajaH |

14. praapya= after reaching; chaityam= a sanctuary; nikumbhilaamnaama= by name, Nikumbhila; eShaH raavaNaatmajaH= this Indrajit; homam kariShyati= will pour oblations into the sacred fire; hutavaan upayaataH= on returning after pouring oblations into the sacred fire (Indrajit); bhavati duraadharShaH= will prove difficult to be overcome; samgraame= in battle; devairapi= even by celestials; sa vaasavaiH= including Indra.

“After reaching a sanctuary by name Nikumbhila, this Indrajit will pour oblations into the sacred fire. On returning after pouring oblations into the sacred fire, Indrajit will prove difficult to be overcome in battle, even by celestials including Indra.”

tena mohayataa nuunameShaa maayaa prayojitaa || 6-84-15
vighnamanvichchhataa taata vaanaraaNaaM paraakrame |

15. nuuam= certainly; eShaa= this; maayaa= conjuring trick (in the form Seetha); prayojitaa= was exhibited; tena= by him; mohayataa= who was employing magical art; anvichchhataa= expecting; vighnam= interruption; paraakrame= by the prowess; vaanaraaNaam= of the monkeys; tatra= there.

“Certainly, this conjuring trick (in the form of killing an illusory living effigy of Seetha) was exhibited by him, who was employing his magical art, expecting interruption by the prowess of the monkeys there.”

sasainyaastatra gachchhaamo yaavattanna samaapyate || 6-84-16
tyajemaM narashaarduulamithyaa santaapamaagatam |
siidate hi balaM sarvaM dR^iShTvaa tvaaM shokakarshitam || 6-84-17

16, 17. yaavat= before which time; tat= that act of offering oblations in the sacred fire; na samaapyate= is not completed; (within that time); gachchhaama= we shall go; tatra= there; sasainyaaH= along with an army; narashaarduula= O the foremost of men!; tyaja= give up; enam= this; mithyaa santaapam= improper grief; aagatam= has come upon (you); dR^iShTvaa= on seeing; tvaam= you; shokakarshitam= tormented by grief; sarvam= all; balam= the army; siidatehi= is indeed sinking into despondency.

“While the sacrificial performance is not ended, we shall proceed to that place, along with an army. O the foremost of men! Give up this improper grief, which has come upon you. Seeing you tormented with grief, the entire army is sinking into despondency.”

iha tvaM svastha hR^idayastiShTha sattvasamuchchhritaH |
lakShmaNaM preShayaasmaabhiH saha sainyaanukarShibhiH || 6-84-18

18. tvam= you; tiShTha= stay; iha= here; svasthahR^idayaH= confident at heart; sattvasamuchchhritaH= and exalted in courage; preShaya= send; lakShmaNam= Lakshmana; asmaabhiH saha= with us; sainyaanukarShibhiH= who are summoning an army.

“Very exalted as you are in courage, stay you here, confident at heart, and send Lakshmana with us, who are taking an army along with us.”

eSha taM narashaarduulo raavaNiM nishitaiH sharaiH |
tyaajayiShyati tatkarma tato vadhyo bhaviShyati || 6-84-19

19. eShaH= this Lakshmana; narashaarduulaH= the eminent prince; raavaNim tyaajayiShyati= can make Indrajit abandon; tat= that; karma= act of sacrifice; nishitaiH sharaiH= by his sharp arrows; tataH= then; bhaviShyati vadhyaH= he will be susceptible to be killed.

“This Lakshmana, the eminent prince, can make Indrajit abandon that act of sacrifice, by employing his sharp arrows. Then, he will be susceptible of being killed.”

tasyaite nishitaastiikShNaaH patripatraa~NgavaajinaH |
patatriNa ivaasaumyaaH sharaaH paasyanti shoNitam || 6-84-20

20. ete sharaaH= these arrows; nishitaaH= which are sharp; tiikShaNaaH= fiery; patripatraaN^ga vaajinaH= with a speed equal to the speed of the wings of a bird; paasyanti= can drink; tasya shoNitam= his blood; asaumyaaH patatriNaH iva= like unlovely birds.

“Lakshmana’s arrows, which are sharp and fiery, with a speed equal to the wings of a bird, can drink his blood like cruel birds.”

tatsandisha mahaabaaho lakShmaNaM shubhalakShaNam |
raakShasasya vinaashaaya vajraM vajradharo yathaa || 6-84-21

21. mahaabaaho= O the long-armed one!; tat= therefore; samdisha= dispatch; lakShmaNam= Lakshmana; shubhalakShaNaH= having auspicious body-marks; vajradhvaH yathaa= as Indra the lord of celestials; vajram (employed) the thunderbolt; vinaashaaya= for the destruction; raakShasasya= of Indrajit.

“O the long-armed one! Therefore, dispatch Lakshmana having auspicious body-marks even as Indra the lord of celestials employed the thunderbolt to kill Indrajit.”

manujavara na kaalaviprakarSho |
ripunidhanaM prati yatkShamo.adya kartum |
tvamatisR^ija riporvadhaaya baaNiim |
asurapuronmathane yathaa mahendraH || 6-84-22

22. manujavara= O the best of men!; yat= for which reason; na kShamaH= it is not appropriate; kartum kaala viprakarShaH= to delay; ripunidhanam prati= the killing of the enemy; adya= at this time; (for that reason); tvam atisR^ija vaaNiim= you grant permission in your words; ripoH vadhaaya= to destroy the enemy; mahendraH yathaa= as Indra; divijaripoH madhane= (hurl his thunderbolt) to destroy the enemies of celestials.

“O the best of men! It is not appropriate to delay the killing of the enemy any further now. Therefore, grant permission to Lakshmana to destroy the enemy, as Indra would hurl his thunderbolt to destroy the enemies of celestials.”

samaaptakarmaa hi sa raakShasendro |
bhavatyadR^ishyaH samare suraasuraiH |
yuyutsataa tena samaaptakarmaNaa |
bhavetsuraaNaamapi saMshayo mahaan || 6-84-23

23. saH raakShasaR^iShabhaH= that foremost among demons; samaapta karma= having completed the sacrifice; adR^ishyaH bhavati hi= he will indeed be invisible; suraasuraiH= to celestials and demons; samara= in battle; suraaNaamapi= even the celestials; bhavet mahaa samshayaH= feel a great doubt; tena= of him; samaaptakarmaNaa= who has completed the sacrifice; yuyutsataa= and has an intent to fight.

“If that Indrajit, the foremost of demons completes the sacrifice, he would not be visible even to the celestials and the demons in battle. If he come with a desire to fight, after ending that sacrifice, the celestials also will feel a great suspicion on their own lives.”

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe chaturashiititamaH sargaH

Thus, this is the 84th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 85

Introduction

Vibhishana suggests Rama to send Lakshmana to kill Indrajit, even before Indrajit completes the sacrificial fire in the sanctuary of Nikumbhila. Rama then asks Lakshmana to proceed with the battle along with armies of Sugreeva, Hanuma, Jambavan and Vibhishana. Lakshmana proceeds to Nikumbhila along with Hanuma, Vibhishana and Jambavan to kill Indrajit. Lakshmana accompanied by Vibhishana, Angada and Hanuma penetrates that heterogeneous army of the enemies at the sanctuary of Nikumbhila.tattasya vachanaM shrutvaa raaghavaH shokakashmitaH |
nopadhaarayate vyaktaM yaduktaM tena rakShasaa || 6-85-1

1. shrutvaa= hearing; tat vachanam= those words; tasya= of Vibhishana; raaghavaH= Rama; shoka kashmitaH= agonized with grief; nopadhaarayate= could not comprehend; vyaktam= clearly, yat uktam= that which was spoken; tena rakShasaa= by that demon.

Hearing those words of Vibhishana, Rama, agonized as he was with grief, could not understand clearly what was spoken by that demon.

tato dhairyamavaShTabhya raamaH parapuraMjayaH |
vibhiiShaNamupaasiinamuvaacha kapisaMnidhau || 6-85-2

2. tataH= then; raamaH= Rama; parapuramjayaH= the conqueror of the cities of enemies; avaShTabhya= leaning upon; dhairyam= his courage; uvaacha= spoke; vibhiiShaNam= to Vibhishana; upaasiinam= sitting nearby; kapisamnidhau= and before the presence of the monkeys.

Then, Rama the conqueror of the cities of enemies, leaning upon his courage, spoke to Vibhishana who was sitting nearby and in front of the monkeys (as follows):

nairR^itaadhipate vaakyaM yaduktaM te vibhiiShaNa |
bhuuyastachchhrotumichchhaami bruuhi yatte vivakShitam || 6-85-3

3. naiR^itaadhipate= O lord of demons!; ichchhaami= I wish; shrotum= to hear; bhuuyaH= again; yat vaakyam= those words; te= of you; uktam= spoken; ichchhaami= I desire; shrotum= to hear; bhuuyaH= again; tat= that; yat= which; te vivakShitam bruuhi= you intend to tell (me).

"O lord of demons! I wish to hear again those of the words spoken by you. I desire to hear again, whatever you intend to tell me."

raaghavasya vachaH shrutvaa vaakyaM vaakyavishaaradaH |
yattatpunaridaM vaakyaM babhaaShe.atha vibhiiShaNaH || 6-85-4

4. shrutvaa= hearing; vachaH= those words; raaghavasya= of Rama; udaahR^itam= spoken; sudiinavat= very sadly; saH vibhiiShaNaH= that Vibhishana; vaakya vishaaradaH= who was skilled in expression; punaH= again; babhaaShe= spoke; idam vaakyam= the following words; yatnaat= gently.

Hearing those words of Rama, spoken very sadly, that Vibhishana who was skilled in expression, again spoke his words gently as follows:

yathaajJNaptaM mahaabaaho tvayaa gulmaniveshanam |
tattathaanuShThitaM viira tvadvaakyasamanantaram || 6-85-5

5. mahaabaaho= O the long armed!; viira= O the valiant one!; yathaa= how; gulmaniveshanam= the marshalling of the troops; aaJNaptam= was ordered; tvayaa= by you; tat= the same; anuShThitam= was done; tathaa= accordingly; tvadvaakya samanantaram= and immediately after your words.

"O the long armed hero! Immediately after your orders, the marshalling of the troops was done by me in the manner as enjoined by you."

taanyaniikaani sarvaaNi vibhaktaani samantataH |
vinyastaa yuuthapaashchaiva yathaaanyaayaM vibhaagashaH || 6-85-6

6. sarvaaNi= all; taani= those; aniikaani= armies; vibhaktaani= were divided; samantataH= and positioned at all places; yuuthapashchaiva= even the commanderes of those divisions; vinyastaaH= wee positioned; vibhaagashaH= and distributed; yathaanyaayam= as per their ranks.

"All those armies were divided and positioned at all places. Even the commanders of those divisions were arrayed and distributed according to their ranks."

bhuuyastu mama vijJNaapyaM tachchhR^iNuShva mahaaprabho |
tvayyakaaraNasamtapte samtaptahRidayaa vayam || 6-85-7

7. mahaaprabho= O great lord!; maama= to me; bhuuyaH viJNaapyam= there is more to be reported; tat shR^iNuShva= listen to it; tvayi akaaraNa samtapte= while you are lamenting causelessly are lamenting; vayam= we; samtapta hR^idayaaH= are painful at our hearts.

"O great lord! I have to report to you something further. Listen to it. While you are lamenting without any cause, we feel painful at our hearts."

tyaja raajannimaM shokaM mithyaasaMtaapamaagatam |
tadiyaM tyajyataaM chintaa shatruharShavivardhinii || 6-85-8

8. raajan= O king!; tyaja= abandon; imam= this; shokam= lamentation; mithyaa santaapam= and false grief; aagatam= which came (to you); tat= therefore; iyam chintaa= let this worry; shatruharShavivardhinii= which augments the pleasure of the adversaries; tyajyataam= be abandoned.

"O king! Abandon this lamentation and false grief which came to you. Let your worry, which augments the pleasure of your adversaries be therefore abandoned."

udyamaH kriyataaM viira harShaH samupasevyataam |
praaptavyaa yadi te siitaa hantavyaashcha nishaacharaaH || 6-85-9

9. viira= O hero!; te siitaa praaptavyaa yadi= if you want to get back Seetha; nishaacharaaH hantavyaashcha= if the demons are to be destroyed; udyamaH kriyataam= raise up for the occasion; harShaH samupasevyataam= keep yourself cheerful.

"O hero! If you want to get back Seetha and if the demons are to be destroyed, raise up for the occasion. Keep yourself cheerful."

raghunandana vakShyaami shruuyataaM me hitaM vachaH |
saadhvayaM yaatu saumitrirbalena mahataa vR^itaH || 6-85-10
nikumbhilaayaaM saMpraaptaM hantuM raavaNimaahave |
dhanurmaNDalanirmuktairaashiiviShaviShopamaiH || 6-85-11

10, 11. raghunandana= O Rama!; vakShyaami= I will tell you; me hitam vachaH= let my benign words; shruuyataam= be heard; ayam saumitriH= this Lakshmana; vR^itaH mahataa balena= together with a large army; saadhu yaatu= has to go immediately; hantum= to kill; raavaNim= Indrajit; nikumbhilaayaam sampraaptam= who reached Nikumbhila; aaShiiviShaviShopamaiH= with arrows tantamount to serpentine poison; dhanurmaN^Dala nirmuktaiH= released from a snake-like bow; aahave= in battle.

"O Rama! Listen to my benign words I tell you. This Lakshmana together with a large army should go soon to kill Indrajit, who reached Nikumbhila, with arrows as deadly as the serpentine poison released from his snake-like bow in battle."

tena viireNa tapasaa varadaanaatsvayaMbhuvaH |
astraM brahmashiraH praaptaM kaamagaashcha turaMgamaaH || 6-85-12

12. viireNa tena= by the valiant Indrajit; tapasaa= by his penance; praaptam= was obtained; astram= a weapon; brahmashiraH= called Brahmashira; varadaanaat= by way of a gift; svayambhuvaH= from Brahma; turangamaaH= and horses; kaanngaaH= coursing at his will.

"By his penance, Indrajit obtained a weapon called Brahmashira, by way of a gift from Brahma and also horses, which are coursing at his will."

sa eSha saha sainyena praaptaH kila nikumbhilaam |
yadyuttiShThetkR^itaM karma hataansarvaaMshcha viddhi naH || 6-85-13

13. saH eShaH= that Indrajit as such; sainyena saha= along with his army; praaptaH kila= is reported to have reached; nikumbhilaam= Nikumbhila; karmakR^itam= after performing his sacrificial act uttiShThedyadi= if he comes forth; viddhiH= know (that); sarvaan= all; naH= of us; hataan= as destroyed!

"That Indrajit, as such along with his army, is reported to have reached Nikumbhila. If he comes forth after completing his sacrificial act, know that all of us as killed."

nikumbhilaamasaMpraaptamahutaagniM cha yo ripuH |
tvaamaataayinaM hanyaadindrashatro sa te vadhaH || 6-85-14
varo datto mahaabaaho sarvalokeshvareNa vai |
ityevaM vihito raajanvadhastasyaiSha dhiimataH || 6-85-15

14, 15. varaH= a boon; dattaH= was given; sarva lokeshvareNa= by Brahma; tasya dhiimataH= to that intelligent demon; itvevam= thus; indrajito= O Indrajit!; yaH ripuH= which enemy; hanyaat= strikes; tvaam= you; aatataayinam= having your bow drawn; asampraaptam= before not arriving; nikumbhilaam= at Nikumbhila; ahutaagnimcha= or before offering your oblations to the sacred fire; saH= he alone; vadhaH= is the killer; te= to you; mahaabaaho= O the long armed!; eShaH= this; vadhaH= killing; vihitaH= is ordained.

"A boon was given by Brahma to that intelligent demon as follows: "O Indrajit! That enemy of yours, who strikes while you are marching with your bow drawn, and while you have not arrived at Nikumbhila, or even while you have not offered oblations to the sacred fire, will prove to be the cause of your killing."

vadhaayendrajito raama saMdishasva mahaabala |
hate tasmin hataM viddhi raavaNam sasuhR^idgaNaM || 6-85-16

16. mahaabala raama= O mighty Rama!; samdishasva= give your command; vadhaaya= for killing; indrajitaH= of Indrajit; tasmin hate= while he is killed; viddhi= know (that); raavaNam= Ravana; sa suhR^idgaNam= along with his associate-troops; hatam= as killed.

"O mighty Rama! Give your command for killing of Indrajit. When he is killed, know that Ravana along with his associate troops also as killed."

vibhiiShaNavachaH shrutvaa raamo vaakyamathaabraviit |
jaanaami tasya raudrasya maayaaM satyaparaakrama || 6-85-17

17. shrutvaa= hearing; vibhiiShaNa vachaH= the words of Indrajit; raamaH= Rama; atha= then; abraviit= spoke; vaakyam= (the following) words; satyaparaakrama= O Vibhishana of true prowess!; jaanaami= I know; maayaam= the conjuring trick; raudrasya tasya= of that terrific demon.

Hearing the words of Indrajit, Rama then spoke the following words:"O Vibhishana of true prowess! I know the conjuring trick of that terrific demon."

sa hi brahmastravitpraajJNo mahaamaayo mahaabalaH |
karotyasamjJNaan saMgraame devaansavaruNaanapi || 6-85-18

18. saH= that Indrajit; brahmaastravit= knows how to employ Brahma's missile; praajJNaH= intelligent; mahaamaayaH= has several conjuring tricks; mahaabalaH= mighty; karoti= he can make; asamJNaan= unconscious; devaanapi= even the celestials; savaruNaan- along with Varuna the king of gods; samgraame= in battle.

"That Indrajit is skilled in the use of the mystic missile presided over by Brahma. He is intelligent. He is a master of several conjuring tricks. He is so mighty that he can render unconscious in battle even the gods along with Varuna the king of gods."

tasyaantarikShe charataH sarathasya mahaayashaH |
na gatirjJNaayate viira suuryasyevaabhrasaMplave || 6-85-19

19. mahaayashaH viiraH= O highly illustrious hero!; tasya= his; gatiH= movement; charataH= while drifting; antarikShaH= i the sky; sarathasya= along with his chariot; na JNaayate= is not known; suryasyeva= as the movement of the sun (is not known); abhrasamplave= under a dense mass of clouds.

"O highly illustrious hero! While he drifts in the sky, ascending his chariot, his movement is not known to others, as the sun is not seen beneath a dense mass of clouds."

raaghavastu riporjJNatvaa maayaaviiryaM duraatmanaH |
lakShmaNaM kiirtisaMpannamidaM vachanamabraviit || 6-85-20

20. jJNaatvaa= having known; maayaaviiryam= the toughness of the conjuring tricks; duraatmanaH ripoH= of the evil-minded adversary; raaghavaH= Rama; abraviit= spoke; idam vachanam= these words; lakShmaNam= to Lakshmana; kiirti sampannam= endowed with glory.

Having known the toughness of the conjuring tricks of the evil-minded adversary, Rama spoke to the illustrious Lakshmana as follows:

yadvaanarendrasya balaM tena sarveNa saMvR^itaH |
hanuumatpramukhaishchaiva yuuthapaiH saha lakShmaNa || 6-85-21
jaambavenaarkShapatinaa sahasainyena saMvR^itaH |
jahi taM raakShasasutaM maayaabalasamanvitam || 6-85-22

21, 22. lakShmaNa= O Lakshmana!; samvR^itaH= accompanied; tena= by that; sarveNa= entire; vaanarendrasya yat balam= army of Sugreeva; yuuthapashchaiva saha= along with the army= leaders; hanuumatpramukhaiH= with Hanuma as their head; jaambavena samvR^itaH= and accompanied by Jambavan; R^ikShapatinaa= the lord of bears; sahasainyena= together with his army; jahi= kill; tam raakShasasutam= Indrajit, that prince of demons; maayaabalasamanvitam= rich in the power of conjuring tricks.

"O Lakshmana! You, accompanied by that entire army which stands at the disposal of Sugreeva, along with troop-commanders with Hanuma as their head; and protected by Jambavan the lord of bears, who will be accompanied by his army, kill that Indrajit the prince of demons, rich in the power of conjuring tricks."

ayaM tvaaM sachivaiH saardhaM mahaatmaa rajaniicharaH |
abhijJNastasya maayaanaaM pR^iShThato.anugamiShyati || 6-85-23

23. mahaatmaa= the great souled; ayam rajaniicharaH= Vibhishana; abhiJNaH= the knower; tasya maayaanaam= of his conjuring tricks; sachivaiH saardham= along with his counsellors; anugamiShyati= will follow; pR^iShThataH= behind; tvaam= you.

"The great souled Vibhishana, who knows all the conjuring tricks of Indrajit, along with his counsellors, will follow behind you."

raaghavasya vachaM shrutvaa lakSmaNaH savibhiiShaNaH |
jagraaha kaarmukashreShThamatyadbhutaparaakramaH || 6-85-24

24. shrutvaa= hearing; vachaH= the words; raaghavasya= of Rama; lakShmaNaH= Lakshmana; atyadbhuta paraakramaH= of highly wonderful prowess; savibhiiShaNaH= along with Vibhishana; jagraaha= took hold; kaarmuka shreShTham= of his excellent bow.

Hearing the words of Rama, Lakshmana of highly wonderful prowess, along with Vibhishana, took hold of his excellent bow.

saMnaddhaH kavachii khaDgii sasharo vaamachaapabhR^it |
raamapaadaavupaspR^ishya hR^iShTaH saumitrirabraviit || 6-85-25

25. hR^iShTaH- the rejoicing; saumitriH= Lakshmana; samnaddhaH= who was prepared for the combat; kavachii= covered with armour; khaDgii= wielding a sword; sa sharaH= and arrows; vaamachaapa bhR^it= wearing a bow in his left hand; upaspR^ishya= having touched; raamapaadau= Rama's feet; abraviit= spoke (as follows):

The rejoiced Lakshmana who was prepared for the combat, clad in an armour, wielding a sword and arrows, wearing his bow in his left hand and having touched Rama's feet in salutation, spoke as follows:

adya matkaarmukonmuktaaH sharaa nirbhidya raavaNim |
laN^kaamabhipatiShyanti haMsaaH puShkariNiimiva || 6-85-26

26. adya= today; sharaaH= the arrows; matkaarmukonmuktaaH= released from my bow; nirbhidya= piercing; raavaNim= Indrajit; abhipatiShyanti= will drop towards; laN^kaam= Lanka; hamsaaH iva= as swans; puShkariim= (descend into) a lotus-pond.

"Today, the arrows released from my bow, piercing Indrajit, will drop into the City of Lanka, as swans descend into a louts-pond.

adyeva tasya raudrasya shariiraM maamakaaH sharaaH |
vidhamiShyanti bhittvaa taM mahaachaapaguNachyutaaH || 6-85-27

27. adyaiva= now itself; maamakaaH sharaaH= my arrows; mahaachaapaguNa chyutaaH discharged from the bow-string of the great bow; bhittvaa= splitting; tasya raudrasya shariiram= his terrific body; tam vidhamiShyati= will blow him away.

"Now itself, my arrows discharged from the bow-string of this great bow, duly splitting his terrific body, will blow him away."

evamuktvaa tu vachanam dyutimaan bhraaturagrataH |
sa raavaNivadhaakaaN^kShii lakShmaNastvaritaM yayau || 6-85-28

28. evam uktvaa= thus speaking; bhraatuH agrataH= in front of his brother; saH dyutimaan lakShmaNaH= that resplendent Lakshmana; yayau= sallied forth; tvaritam= quickly; raavaNi vadhaakaaNkShii= with an intent to kill Indrajit.

Thus speaking in front of his brother, that resplendent Lakshmana, quickly marched forward, with an intent to kill Indrajit.

so.abhivaadya guroH paadau kR^itvaa chaapi pradakShiNaM |
nikumbhilaamabhiyayau chaityaM raavaNipaalitam || 6-85-29

29. abhivaadya= offering salutation; guroH paadau= to his brother's feet; kR^itvaa= and doing; pradakShiNam cha= circumambulation too; saH= that Lakshmana; abhiyayau= went; chaityam= to the sancctuary; nikumbhilaam= called Nikumbhila; raavaNipaalitaam= protected by Indrajit.

Offering salutation to the feet of his brother and doing circumambulation too, that Lakshmana went to the sanctuary named Nikumbhila, which was protected by Indrajit.

vibhiiShaNena sahito raajaputraH prataapavaan |
kR^itasvastyayano bhraatraa lakShmaNastvarito yayau || 6-85-30

30. kR^ita svastyayanaH= having obtained blessings; bhraatraa= from his brother; prataapavaan lakShmaNaH= the glorious Lakshmana; raajaputraH= the prince; tvaritaH= quickly; yayau= sallied forth; vibhiiShaNena sahitaH= along with Vibhishana.

Having obtained the blessings from his brother, the glorious Lakshmana, the prince, quickly sallied forth along with Vibhishana.

vaanaraaNaam saasraistu hanumaan bahubhirvaR^itaH |
vibhiiShaNashcha saamaatyo tadaa lakShmaNamanvagaat || 6-85-31

31. tadaa= then; hanumaan= Hanuma; vR^itaH= accompanied; bahubhiH sahasraiH= by many thousands; vaanaraaNaam= of monkeys; vibhiiShaNashcha= and Vibhishana saamaatyaH= along with his counsellors; lakShmaNam anvagaat= went behind Lakshmana.

Then, Hanuma accompanied by many a thousand of monkeys and Vibhishana along with his counsellors went behind Lakshmana.

mahataa harisainyena savegamabhisaMvR^itaH |
R^ikSharaajabalaM chaiva dadarsha pathi viShThitam || 6-85-32

32. abhisamvR^itaH= (That Lakshmana) surrounded; savegam= quickly; mahataa harisainyena= by a large army of monkeys; dadarsha= saw; R^ikSharaaja balamchaiva= also the army of Jambavan; viShThitam= stationed; pathi= in the way.

That Lakshmana, quickly surrounded by a large army of monkeys, saw the army of Jambavan also stationed in the way.

sa gatvaa duuramadhvaanaM saumitrirmitranandanaH |
raakShasendrabalaM duuraadapashyadvyuuhamaashritam || 6-85-33

33. gatvaa= going; duuram= a long; adhvaanam= distance; saH saumitriH= that Lakshmana; mitranandanaH= the delight to his friends; apashyat= saw; raakShasendrabalam= the army of Ravana; aashritam= ranged; vyuudham= in battle-array; duuraat= from a dsitance.

After covering a long distance, that Lakshmana, the delight to his friends, saw the army of Ravana, ranged in battle-array, from a distance.

sa taM praapya dhanuSpaaNirmaayaayogamariMdamaH |
tasthau brahmavidhaanena vijetuM raghunandanaH || 6-85-34

34. praapya= duly arriving at Nikumbhila; saH= raghunandanaH= that Lakshmana; arimdamaH= the foe-conqueror; tasthau= stood; dhanuShpaaNiH= bow in hand; vijetum= to conquer; tam= that Indrajit; maayaayogam= possessing conjuring tricks; brahmavidhaanena= in conformity with Brahma's ordinance.

Duly arriving at Nikumbhila, that foe-conquering Lakshmana stood, bow in hand, to conquer that Indrajit, the possessor of conjuring tricks, in conformity with Brahma's ordinance.

vibhiiShaNena sahito raajaputraH prataapavaan |
aN^gadena cha viireNa tathaanilasutena cha || 6-85-35

35. prataapavaan= the valiant; raajaputraH= Lakshmana; (tasthau= stood); sahitaH vibhiiShaNena= along with Vibhishana; viireNa aN^gadena= the heroic Angada; tathaa= and; anilasutena= Hanuma; the son of wind-god.

The valiant Lakshmana stood there along with Vibhishana, the heroic Angada and Hanuma, the son of wind-god.

vividhamamalashastrabhaasvaraM ta |
ddhvajagahanaM gahanaM mahaarathaishcha |
pratibhayatamamamprameyavegaM |
timiramiva dviShataaM balaM vivesha || 6-85-36

36. vivesha= (Lakshmana) entered; dviShataam balam= the army of enemies; vividham= which was of many kinds; amala shastra bhaasvaram= resplendent with spotless weapons; dhvajagahanam= thick with ensigns; mahaarathaishcha= and abounded with huge chariots; gahanam= exceedingly formidable; pratibhayatamam= very terrific; aprameya vegam= with unimaginable swiftness; timaramiva= even as one would enter a thick veil of darkness.

Lakshmana penetrated that heterogeneous army of enemies, resplendent with spotless weapons, thick with ensigns and abounded with huge chariots, exceedingly impenetrable, very terrific, with unimaginable swiftness, even as one would enter a thick veil of darkness.

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe paJNchaashiititamaH sargaH

Thus, this is the 85th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 86

Introduction

On the advice of Vibhishana, Lakshmana releases a multiple of arrows towards Indrajit. A fight ensues between bears monkeys and demons. Hearing the terrible noise of the battle, Indrajit discontinues his sacrificial rite and enters the battle-field. Hanuma with trees as weapons, plays havoc among the demons and challenges Indrajit to a duel. Lakshmana catches sight of Indrajit, coming in his chariot.atha tasyaamavasthaayaaM lakShmaNaM raavaNaanujaH |
pareShaamahitaM vaakyamarthasaadhakamabraviit || 6-86-1

1. tasyaam avasthaayaam= In that situation; raavaNaanujaH= Vibhishana; atha= then; abraviit= spoke; vaakyam= (the following) words; ahitam= which were hostile; pareShaam= to the enemies; artha saadhakam= and which promoted an advantage (to Lakshmana).

In that situation, Vibhishana then spoke the following words, which were hostile to the enemies and advantageous to Lakshmana.

yadetadraakShasaaniikaM meghashyaamaM vilokyate |
etadaayodhyataaM shiigramM kapibhishcha shilaayudhaiH || 6-86-2

2. yat yetat raakShasaaniikam== Let this army of demons; vilokyate= which is seen here; meghashyaamam= dark as a cloud; shiighram etat aayodhyataam= be quickly engaged in this battle; kapibhiH= by the monkeys; shilaayudhaiH= using rocks as their weapons.

"Let this army of demons which is seen here, dark as a cloud, be quickly engaged in battle, by the monkeys using rocks as thier weapons."

asyaaniikasya mahato bhedane yatalakShmaNa |
raakShasendrasuto.apyatra bhinne dR^ishyo bhaviShyati || 6-86-3

3. lakShmaNa= O Lakshmana!; yata= make an effort; bhedane= to break; asya mahataH aniikasya= this mighty army; atra bhinne= while this army is borken; raakShasendra sutaH.api= Indrajit also; dR^ishyaH bhaviShyati= will become visible.

"O Lakshmana! Make an effort to break this mighty army. When this army is destroyed, Indrajit also will become visible."

sa tvamindraashaniprakhyaiH sharairavakiranparaan |
abhidravaashu yaavadvai naitatkarma samaapyate || 6-86-4

4. saH tvam= you as such; abhidrava vai= rush forward; aashu= quickly; avakiran= gushing out; sharaiH= arrows; indraashaniprakhyaiH= equal to Indra's thunderbolt; paraan= on the enemies; etat= so long as; etat= this; karma= sacrificial act; na samaapyate= is not carried through.

"You as such, rush forward quickly, gushing out arrows, equal to Indra's thunderbolt, on the enemies, so long as this sacrificial act of Indrajit is not actually carried through."

jahi viiraduraatmaanaM maayaaparamadhaarmikam |
raavaNiM kruurakarmaaNaM sarvalokabhayaavaham || 6-86-5

5. viira= O hero!; jahi= kill; raavaNim= Indrajit; duraatmanam= the evil-minded; maayaaparam= who is interested in doing conjuring tricks; adharmikam= who is unjust; kruura karmaaNam= engaged in cruel acts; sarvaloka bhayaavaham= and who brings fear to all the worlds.

"O hero! Make a short work of Indrajit, the evil minded, who is interested in performing conjuring tricks, who is unjust, engaged in cruel acts and who brings fear to all the worlds."

vibhiiShaNavachaH shrutvaa lakShmaNaH shubhalakShaNaH |
vavarSha sharavarShaaNi raakShasendrasutaM prati || 6-86-6

6. shrutvaa= hearing; vibhiiShaNa vachaH= the words of Vibhishana; lakShmaNaH= Lakshmana; shubhalakShaNaH= having auspicious marks; vavarSha= showered frth; sharavarShaaNi= streams of arrows; raakShasendrasutam prati= towards Indrajit.

Hearing the words of Vibhishana, Lakshmana, having auspicious marks, showered forth streams of arrows in the direction of Indrajit.

R^ikShaaH shaakhaamR^igaashchaiva drumaadrivarayodhinaH |
abhyadhaavanta sahitaastadaniikamavasthitam || 6-86-7

7. R^ikShaaH= bears; shaakhaamR^igaishchaiva= and monkeys; druma pravara yodhinaH= who fight with gigantic trees; abhyadhaavanta= rushed towards; tat aaniikam= that army (of demons); avasthitam= who were drawn up in battle-array; sahitaaH= together.

Bears and monkeys, who fight was gigantic trees, rushed towards that army of demons, drawn up in battle-array.

raakShasaashcha shitairbaaNairasibhiH shaktitomaraiH |
abhyavartanta samavare kapisainyajighaaMsavaH || 6-86-8

8. raakShasaaH cha= Demons also; kapisainya jighaamsavaH= with an intent to kill the monkeys; samare= in battle; abhyavartanta= attacked; shitaiH baaNaiH= with sharp arrows; asibhiH= swords; shaktitomaraiH= spears and javelins.

The demons too, with an intent to kill the monkeys in battle, attacked them with sharp arrows, sowrds, spears and javelins.

sa samprahaarastumulaH sa~njaGYe kapirakShasaam |
shabdena mahataa la~NkAM naadayanvai samantataH || 6-86-9

9. mahataa shabdena= with a great uproar; saH= that; tumulaH= tumultuous; samprahaaraH= battle; samjaJNe= occured; kapiraakShasaam= between the monkeys and the demons; naadayantvai= reverberating; laN^kaam= Lanka; samantataH= on all sides.

That tumultuous battle between the monkeys and the demons rendered Lanka noisy on all sides with its great uproar.

shastrairbahuvidhaakaaraiH shitairbaaNaishcha paadapaiH |
udyatairgirishR^i~Ngaishcha ghorairaakaashamaavR^itam || 6-86-10

10. aakaasham= the sky; aavR^itam= was covered; shastraiH= with weapons; vividhaakaaraiH= of various shapes; shitaiH baaNaishcha= with sharp arrows; paadapaiH= with trees; ghoraiH udyataiH girishR^ingaishcha= and with tossed mountain-tops.

The sky was covered with weapons of various shapes, sharp arrows, trees and tossed mountain tops.

te raakShasaa vaanareShu vikR^itaananabaahavaH |
niveshayantaH shastraaNi chakruste sumahadbhayam || 6-86-11

11. te raakShasaaH= those demons; vikR^itaanana baahavaH= of ugly faces and arms; niveshayantaH= hurling; shastraaNi= weapons; vaanareShu= on monkeys; chakruH sumahat bhayam= created a great fear.

Those demons of ugly faces and arms, hurling weapons on the monkeys, created a great fear.

tathaiva sakalairvR^ikShairgirishR^i~Ngaishcha vaanaraaH |
abhijaghnurnijaghnushcha samare raakShasarShabhaan || 6-86-12

12. vaanaraashcha tathaiva= even monkeys too; abhijaghnuH= struck; jaghnuH= and killed; sarva raakShasaan= all the demons; samare= in the battle; sakalaiH= with all types; vR^ikShaiH= trees; girishR^iNgaishcha= and mountain-peaks.

Even the monkeys too struck and killed all the demons in the battle, with various types of trees and mountain-peaks.

R^ikShavaanaramukhyaishcha mahaakaayairmahaabalaiH |
rakShasaaM vadhyamaanaanaaM mahadbhayamajaayata || 6-86-13

13. mahat= a great; bhayam= fear; ajaayata= developed; rakShasaam= among the demons; yudhyamaanaanaam= who were fighting; mahaabalaiH= with mighty; R^ikSha vaanara mukhyaiH= leaders of bears and monkeys; mahaakaayaiH= possessing collosal bodies.

A great fear developed among the demons who were fighting with mighty leaders of bears and monkeys endowed with colossal bodies.

svamaniikaM viShaNNaM tu shrutvaa shatrubhirarditam |
udatiShThata durdharShastatkarmaNyananuShThite || 6-86-14

14. shrutvaa= hearing; svam aniikam= that his own army; arditam= tormented; shatrubhiH= by the enemies; viShaNNam= was dejected; saH durdharShaH= that unconquerable Indrajit; udatiShThata= left off; ananuShThite= without performing; karmaNi= the sacrificial rite.

Hearing that his own army being tormented by the enemies, was dejected; that unconquerable Indrajit left off, without performing the sacrificial rite.

vR^ikShaandhakaaraanniShkramya jaatakrodhaH sa raavaNiH |
aaruroha rathaM sajjaM puurvayuktaM sa raakShasaH || 6-86-15

15. saH= that; jaatakrodhaH= enraged; raavaNiH= Indrajit; nirgamya= coming out; vR^ikShaandhakaraat= from the gloominess of the trees; aaruroha= ascended; ratham= his chariot; sajjam= kept ready; susamyatam= and well-fastened; puurvayuktam= with horss, before hand.

That enraged Indrajit, coming out from the gloominess of the trees, ascended his firmly yoked chariot which had already been united

sa bhiimakaarmukasharaH kR^iShNaa~njanachayopamaH |
raktaasyanayanaH kruuro babhau mR^ityurivaantakaH || 6-86-16

16. saH bhiimaH= that awful Indrajit; bhiima kaarmuka sharaH= armed with terrific bow and arrows; kR^iShNaaN^jana chayopamaH= equal to a mass of black collyrium; raktaasyanayanaH= with his blood-red eyes; babhau= shone; antakaH mR^ityuriva= like the destructive Death.

That awful Indrajit, armed with terrific bow and arrows, looking like a mass of black collyrium with his blood-red eyes, appeared like the destructive Death.

dR^iShTvaiva tu rathasthaM taM paryavartata tadbalam |
rakShasaaM bhiimavegaanaaM lakShmaNena yuyutsataam || 6-86-17

17. dR^iShTvaiva= just on seeing; tam= him; rathastham= being on a chariot; tat balam= that army; rakShasaam= of demons; bhiima vegaanaam= with a terrific speed; paryavartata= turned back; lakShmaNena yuyutsataam= wishing to fight with Lakshmana.

Just on seeing Indrajit being on a chariot, that army of demons with a terrific speed, turned back, wishing to fight with Lakshmana.

tasmin kaale tu hanumaanudyamya suduraasadam |
dharaNiidharasa~Nkaashii mahaavR^ikShamarindamaH || 6-86-18
sa raakShasaanaaM tatsainyaM kaalaagniriva nirdahan |
chakaara bahubhirvR^ikShairniHsaMj~naM yudhi vaanaraH || 6-86-19

18, 19. tasmin kaale= At that time; hanumaan= Hanuma; arimdamaH= the destroyer of enemies= dharaNiidhara samkaashaH= looking like a mountain; udyamya= uplifting; suduraasadam= an absolutely unparalleled; mahaavR^ikSham= large tree; nirdahan= consuming; tat= taht; sainyam= army; raakShasaanaam= of demon; kaalaagniriva= like the fire at the time of dissolution of the world; saH vaanaraH= and that aforesaid monkey (Hanuma); chakaara niHsamJNam= made unconscious (the army); bahubhiH vR^ikShaiH= with many trees; yudhi= in the battle.

At that time, Hanuma the destroyer of enemies looking like a mountain, uplifted an absolutely unpaalleled large tree. Consuming that army of demons, as a fire at the time of universal dissolution, the aforesaid monkey made that army unconscious on the battle field, with many trees.

vidhvaMsayantaM tarasaa dR^iShTvaiva pavanaatmajam |
raakShasaanaaM sahasraaNi hanuumantamavaakiran || 6-86-20

20. dR^iShTvaiva= immediately on seeing; pavanaatmajam= Hanuma; vidhvamsayantam= destroying; tavasaa= (their army) rapidly; sahasraaNi= thousands; raakShasaanaam= of demons; avaakiran= hurled weapons.

Immediately on seeing Hanuma destroying thier army rapidly, thousands of demons hurled weapons on him.

shitashuuladharaaH shuulairasibhishchaasipaaNayaH |
shaktibhiH shaktihastaashcha paTTasaiH paTTasaayudhaaH || 6-86-21
parighaishcha gadaabhishcha kuntaishcha shubhadarshanaiH |
shatashashcha shataghniibhiraayasairapi mudgaraiH || 6-86-22
ghoraiH parashubhishchaiva bhiNDipaalaishcha raakShasaaH |
muShTibhirvajravegaishcha talairashanisaMnibhaiH || 6-86-23
abhijaghnuH samaasaadya samantaatparvatopamam |
teShaamapi cha sa~Nkruddhashchakaara kadanaM mahat || 6-86-24

21, 22, 23, 24. samaasaadya= approaching; parvatopamam= Hanuma looking like a mountain; raakShasaaH shta shuuladharaaH= demons bearing pointed pikes; abhiaghnuH= struck him; samantataat= from all sides; shuulaaH= with pikes; asi paaNayaH= those= carrying swords in hands; asibhiH cha= with swords; shaktihastaaH= those carrying javelins in their hands; shaktiibhiH cha= with javelin; parighaishcha gadaabhishcha= with iron rods and maces; paTTishaayudhaaH= those armed with sharp-edged spears; paTTishaiH= with spears; shubhadarshanaiH= with bright-looking; kuntaiH cha= spears; shatashaH= with hundreds; shataghniibhiH= of cylindrical pieces of wood studded with iron spikes; aayasaiH mudgarairapi= with steel hammers; gharaiH parashubhishchaiva= with awful axes; bhindi paalaishcha= with slings for throwing stones; vajrakalpaiH muShTibhiH= with their thunderbolt-like fists; talaiH= and slaps; ashani samnibhaiH= which fell like flashes of lightning; samkruddhaH= the enraged Hanuma; chakaara= made; mahat kadanam= a colossal destruction; teShaam= of those demons.

Approaching Hanuma looking like a mountain, the demons bearing pointed pikes struck him from all sides with pkes, those carrying swords in their hands with swords, those carring javelins in their hands with jalins, with iron rods with maces; those armed with sharp-edged spears with spears, as also with bright-looking spears, with hundreds of cylindrical wooden pieces studded with iron spikes, with steel hammers, ,with awful axes, with slings for the rwing stones, with their thunderbolt-like fists and slaps which fell like flashes of lighning. Then, the enraged Hanuma made a colossal destruction of those demons.

sa dadarsha kapishreShThamachalopamamindrajit |
suudayaanamamitraghnamamitraanpavanaatmajam || 6-86-25

25. saH indrajit= that Indrajit; dadarsha= saw; pavanaatmajam= that Hanuma; kapishreShTham= the foremost of monkeys; achalopamam= looking like a mountain; asantrastam= not at all fearing; suudamaanam= and killing; amitraan= the enemies.

That Indrajit saw Hanuma, the foremost of monkeys, looking like a mountain, fearlessly killing his enemies.

sa saarathimuvaachedaM yaahi yatraiSha vaanaraH |
kShayameva hi naH kuryaadraakShasaanaamupekShitaH || 6-86-26

26. saH= He; uvaacha= spoke; idam= the following words; saarathim= to his charioterr; yaahi= proceed; yatra= where; eShaH= this; vaanaraH= monkey (is); upekShataH= if he is neglected; kuryaadeva hi= he will indeed do; kShayam= the destruction; naH raakShasaam= of our demons.

He spoke the following words tohis charioteer: "Take the chariot to the place where that monkey is standing. If we neglect him, he will surely destroy our demons."

ityuktaH saarathistena yayau yatra sa maarutiH |
vahan paramadurdharShaM sthitamindrajitaM rathe || 6-86-27

27. saarathiH= the charioteer; iti= thus; uktaH= spoken; tena= by him; yayau= went; vahan= carrying; parama durdharSham= that unusually unconquerable; indrajitam= Indrajit; sthitam rathe= sitting in the chariot; yatra= to the place where; maarutiH= Hanuma (was there).

Hearing the words of that Indrajit, the charioteer went, carrying that very unconquerable Indrajit sitting in the chariot, to the place where Hanuma was there.

so.abhyupetya sharaankhaDgaanpaTTasaasiparashvadhaan |
abhyavarShata durdharShaH kapimuurdhni sa raakShasaH || 6-86-28

28. abhyupetya= coming close (to Hanuma); saH raakShasaH= that demon; durdharShaH= who was unconquerable; abhyavarShata= hurled; sharaan= arrows; khaDgaan= swords; pathishaasi parashvadhaan= sharp-edged spears and axes; kapimuurdhaani= on the head of Hanuma.

Coming close to Hanuma, that unconquerable Indrajit hurled swords, sharp-edged spears and axes on the head of Hanuma.

taani shastraaNi ghoraaNi pratigR^ihya sa maarutiH |
roSheNa mahataaviSho vaakyaM chedamuvaacha ha || 6-86-29

29. pratigR^ihya= receiving; taani ghoraaNi= shastraani= those terrible weapons; saH maarutiH= that Hanuma; uvaacha= spoke; idam vaakyam= the following words; mahataa roSheNa aaviShTo= wrapped with a great rage.

Receiving those terrible weapons, that Hanuma spoke, seized as he was, with great rage, the following words:

yudhyasva yadi shuuro.asi raavaNaatmaja durmate |
vaayuputraM samaasaadya na jiivanpratiyaasyasi || 6-86-30

30. durmate raavaNaatmaja= O evil-minded Indrajit!; asi yadi shuuraH= if you are valiant; yudhyasva= you fight (with me); samaasaadya= to Hanuma; na pratiyaasyasi= you will not return; jiivan= alive.

"O evil-minded Indrajit! If you are valiant, fight with me. Coming nearer to Hanuma, you will not return alive."

baahubhyaaM samprayudhyasva yadi me dvandvamaahave |
vegaM sahasva durbuddhe tatastvaM rakShasaaM varaH || 6-86-31

31. durbuddhe= O foolish fellow!; dvandvam yadi= If you enter into a duel; me= with me; samprayudhyasva= fight; baahubhyaam= with arms; sahasva=withstand; vegam= my force; aahave= in the battle-field; tataH= then; tvam= you; varaH= will be considered as the best; rakShasaam= among the demons.

"O foolish fellow! If you enter into a duel with me, fight with your arms. Withstand my force in the battle-field. Then you will be considered as the best among the demons."

hanuumantaM jighaaMsantaM samudyatasharaasanam |
raavaNaatmajamaachaShTe lakShmaNaaya vibhiiShaNaH || 6-86-32

32. vibhiShaNaH= Vibhishana; aachaShTe= told; lakShmaNaaya= lakshmana (in the following words), samudyata sharaasanam= while with bow upraised; raavaNaatmajam hanuumantam jighaamsantam= Indrajit was seeking to kill Hanuma.

Vibhishana told Lakshmana in the following words that while with bow upraised, Indrajit sought to kill Hanuma.

yaH sa vaasavanirjetaa raavaNasyaatmasambhavaH |
sa eSha rathamaasthaaya hanuumantaM jighaaMsati || 6-86-33

33. aasthaaya= having seated; ratham= in a chariot; saH= he; yaH= who; raavasya sambhavah= was born to Ravana (Indrajit); vaasavanirjetaa= who conquered Indra; jighaamsati= is seeking to kill; hanuumantam= Hanuma.

"Having seated in a chariot, Indrajit, who conquered Indra, is seeking to kill Hanuma."

tamapratimasaMsthaanaiH sharaiH shatruvidaaraNaiH |
jiivitaantakarairghoraiH saumitre raavaNiM jahi || 6-86-34

34. saumitra= O Lakshmana!; jahi= kill; tam= that; raavaNim= Indrajit; ghoraiH sharaiH= with terrific arrows; apratima samsthaanaiH= in incomparable workmanship; shatrunivaaraNaiH= which ward off enemies; jiivitaanta karaiH= and putting an end to their lives.

"O Lakshmana! Kill that Indrajit with your terrific arrows of incomparable workmanship, which ward off the enemies and putting an end to their lives."

ityevamuktastu tadaa mahaatmaa |
vibhiiShaNenaarivibhiiShaNena |
dadarsha taM parvatasaMnikaashaM |
rathasthitaM bhiimabalaM duraasadam || 6-86-35

35. ityevam= thus; uktaH= spoken to; tadaa= then; vibhiiShaNena= by Vibhishana; arivibhiiShaNena= who was fearful to the adversaries; mahaatmaa= the great souled Lakshmana; dadarsha= saw; tam= Indrajit; parvata samnikaasham= who closely resembled a mountain; rathasthitam= seated in a chariot; bhiima balam= of terrific strength; duraasadam= and who was difficult to approach.

Hearing the words of Vibhishana, who was fearful to his adversaries, the great-souled Lakshmana saw Indrajit, who closely resembled a mountain, seated in a chariot, of terrific strength and who was difficult to approach.

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe ShaDshiititamaH sargaH

Thus, this is the 86th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

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

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