Sri Valmiki Ramayanam - Yuddha Kanda (Book 6) Sarga 109 to 114

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] 109

Introduction

Vibhishana laments a lot, after seeing Ravana lying dead on the battle-field. Rama comforts him, saying that a warrior killed in battle, need not be mourned. Vibhishana describes the personality of Ravana and his qualities to Rama and seeks permission of Rama to perform funeral rites to Ravana. Rama directs Vibhishana to perform the obsequies to Ravana, his deceased brother.

bhraataraM nihataM dR^iShTvaa shayaanaM nirjitaM raNe |
shokavegapariitaatmaa vilalaapa vibhiiShaNaH || 6-109-1

1. dR^iShTvaa= seeing; bhraataram= his brother; shayaanam= lying down; nihatam= dead; nirjitam= after defeat; raNe= in battle; vibhiiShaNaH= Vibhishana; vilalaapa= lamented; shokavega pariitaatmaa= with his mind filled with an outburst of sorrow.

Seeing his brother lying down dead after defeat in battle, Vibhishana lamented, with his mind filled with an outburst of sorrow:

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viira vikraanta vikhyaata praviiNa nayakovida |
mahaarhashayanopeta kiM sheShe nihato bhuvi || 6-109-2

2. kim= why; sheShe= are you lying; nihataH= killed; bhuvi= on the ground?; viira= O hero!; vikraanta= the valiant one!; vikhyaata= the celebrated one!; praviiNa= O the skillful one; nayakovida= prudent in polity!; mahaarhashayanopeta= though the highly worthy of turning towards lofty beds.

"Why are you lying killed on the ground, though you are highly worthy of turning towards lofty beds, O hero! The valiant one, the celebrated one, prudent in polity?"

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nikShipya diirghau nishcheShTau bhujaavaN^gadabhuuShitau |
mukuTenaapavR^ittena bhaaskaraakaaravarchasaa || 6-109-3

3. dirghau bhuhau nikShipya= having thrown about your two long arms; aN^gada bhuuShitau= which though decked with armlets; nishcheShTau= are (now) motionless; mukuTena= and with your diadem; bhaaskaakaara varchasaa= brilliant as the sun; apavR^ittena= knocked down; (why are you lying killed on the ground?)

"Having thrown about your two long arms which though decked wit armlets, are now motionless and with your diadem brilliant as the sun, knocked down; why are you lying killed on the ground/"

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tadidaM viira saMpraaptaM yanmayaa puurvamiiritam |
kaamamohapariitasya yattnna ruchitaM tava || 6-109-4

4. viira= O the valiat brother!; yat= that which; iiritam= was told; mayaa= by me; puurvam= earlier; yat= and that; na ruchitan= which was not liked; tava= by you; kaama moha pariitasya= overcome as you were with sensuality and infatuation; tat idam= that very fate; praaptam= has been obtained (by you).

"O the valiant brother! That which was told by me earlier and that which was not liked by you, as you were overcome with sensuality and infatuation; that very fate has been obtained by you."

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yanna darpaat prahasto vaa nendrajinnaapare janaaH |
na kumbhakarNo.atiratho naatikaayo naraantakaH || 6-109-5
na svayaM tvamamanyethaastasyodarko.ayamaagataH |

5. yat= for that which; darpaat= because of arrogance; na prahato vaa= netither prahasta; indrajit na apare janaaH= nor Indrajit and others; na kumbhakarNaH= nor kumbhakarna; atirathaH= nor Atiratha; atikaayaH= nr Atikaya; na naraantakaH= nor Narantaka; na tvam svayam= nor you yourself; amanyethaaH= has agreed; tasya ayan udarkaH= this consequence of it; aagataH= has come.

"For that which, because of arrogance, neither Prahasta nor Indrajit and others, nor Kumbhakarna nor Atiratha nor Narantaka nor you yourself has agreed to my counsel, the consequence of it has come now."

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gataH setuH suniitiinaaM gato dharmasya vigrahaH || 6-109-6
gataH sattvasya saMkShepah prastaavaanaaM gatirgataa |
aadityaH patito bhuumau magnastamasi chandramaaH || 6-109-7

6-7. asmin viire= as this hero; vare= the foremost; shastra bhR^itaam= among those who wield weapons; nipatite= has fallen; bhuumau= on the ground setuH= the established rule; suniitiinaam= of well-conducted persons; gataH= has gone; vigrahaH= the incarnation; dharmasya= of virtue; gataH= has departed; samkShepaH= the epitome; sattvasya= of strength; gataH= has gone; gatiH= the refuge; prastaavaanaam= enlogies; gataa= has gone out of sight; aadityaH= the sun; patitaH= has fallen; bhuumau= to the earth; chandramaaH= the moon; magnaH= has merged; tamasi= in darkness; chitrabhaanuH= fire; prashaantaarchiH= has extinguished its flames; vyavasaayaH= and a strennous; nirudyamaH= has become inactive.

"As this hero, the foremost of those who wield the weapons, has fallen on the ground, the established rule of well-conducted persons has gone. The incarnation of virtue has departed. The epitome of strength has gone. The refuge of enlogies has gone out of sight. The sun has fallen to the earth. The moon has merged in darkness. Fire has extinguished its flames and a strennous effort has become inactive."

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chitrabhaanuH prashaantaarchirvyavasaayo nirudyamaH |
asminnipatite viire bhuumau shastrabhR^itaaM vare || 6-109-8

8. kim= what; sheSham= is remaining; lokasya= in this world; iha= now; raakShasashaarduule= while Ravana the foremost among demons; samprati= is now; prasupte iva= lying fast asleep; paamsuShu= in the dust?

"What is remaining in this world now, while Ravana the foremost of demons, is at present lying fast asleep in the dust?"

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kiM sheShamiha lokasya gatasttvasya saMprati |
raNe raakShasashaarduule prasupta iva paaMsuShu || 6-109-9

9. dR^itipravaalaH= with firmness for its shoot; prasahaagryapuSpaH= endurance for its excellent bloossom; tapabalaH= asceticism for its strength; shauryanibaddha muulaH= and valour for its firm root; mahaan raakShasaraaja vR^ikShaH= the large tree in the shape of Ravana; sammarditaH= has been crsuhed; raNe= in the battle-field; raaghava maarutena= by the tempest in the shape of Rama.

"With firmness for its shoot, endurance for its excellent blossom, asceticism for its strength, and valour for its firm root, the large tree in the shape of Ravana has been crushed in the battle-field, by the tempest in the shape of Rama."

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dhR^itipravaalaH prasahaagryapuShpa |
stapobalaH shauryanibaddhamuulaH |
raNe mahaan raakShasaraajavR^ikShaH |
saMmardito raaghavamaarutena || 6-109-10

10. tejoviShaNaH= with sharpness for its tusks; kula vamshavamshaH= the line of ancesters for its back-bone; kopa prasaadaapara gaatrahastaH= anger for its lower parts and graciousness for its proboscis; raavaNagandhahastii= the elephant in rut in the shape of suptaH= is lying asleep; kShitau= on the ground; ikShvaaku simhaavagR^ihiita dehaH= its body having been overthrown by a lion in the shape of Rama.

"With sharpness for its tusks, the line of ancestors for its back-bone, anger for its lower parts and graciousness for its proboscis, the elephant in rut in the shape of Ravana is lying asleep on the ground, its body having been overthrown by a lion in the shape of Rama."

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tejoviShaaNaH kulavaMshavaMshaH |
kopaprasaadaaparagaatrahastaH |
ikShvaakusiMhaavagR^ihiitadehaH |
suptaH kShitau raavaNagandhahastii || 6-109-11

11. paraakramotsaahavijR^ibhitaarchiH= with prowess and power for its expanded flames; niHshvaasadhuumaH= sighs for its smoke; svabalaprataapaH= and his native strength for its glowing heat; agniH prataapavaan= the blazing fire; raakShasah= in the shape of Ravana, the demon; nirvaapitaH= has been extinguished; samyati= in the battle0field; raamapayodhareNa= by the rainy cloud in the shape of Rama.

"With prowess and power for its expanded flames, sighs for its smoke and his native strength for its glowing heat, the blazing fire in the shape of Ravana the demon has been extingushed in the battle-field by the rainy cloud in the shape of Rama."

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paraakramotsaahavijR^imbhitaarchi |
rniHshvaasadhuumaH svabalaprataapaH |
prataapavaan saMyati raakShasaagni |
rnirvaapito raamapayodhareNa || 6-109-12

12. simharkSha laaN^guulaka kudviShaNaH= with the demons for its tail, hump and horns; chaapalakarNa chakShuH= and fickleness for its ears and eyes; rakSho vR^iShabhaH= the bull in the shape of Ravana, the demon; paraabhijit= the conqueror of its enemies; gandhanagandha vaaha= which vied with the wind in energy; avasannaH= is lying dead; kShitiishvaravyaaghra hataH= struck down by a tiger in the shape of Rama, the ruler of the earth.

"With the demons for its tail; hump and horn and fickleness for its ears and eyes, the bull in the shape of Ravana the demon, the conqueror of its enemies, which vied with the wind in energy, is lying dead, struck down by a tiger in the shape of Rama, the ruler of the earth."

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siMharkShalaaN^guulakakudviShaaNaH |
paraabhijidgandhanagandhahastii |
rakShovR^iShashchaapalakarNachakShuH |
kShitiishvaravyaagrahato.avasannaH || 6-109-13

13. vibhiiShaNam= to Vibhishana; vadantam= who was speaking thus; shoka samaaviShTam= enveloped in sorrow; raamaH= Rama; uvaacha= spoke; iti vaakyam= the following words; hetumat= full of reason; paridR^iShTaarthanishchayam= and which revealed his determined view of the matter.

To Vibhishana, who was thus speaking; enveloped in sorrow, Rama spoke the following words, full of reason and which revealed his determined view of the matter.

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vadantaM hetumadvaakyaM paridR^iShTarthanishchayam |
raamaH shokasamaaviShTamityuvaacha vibhiiShaNam || 6-109-14

14. ayam= He (Ravana); na vinaShTaH= did not die; samare= in battle; nishcheShTaH= without making an effort; ayam patitaH= He has fallen (in combat); chaN^Da vikramaH= eventhough he was endowed with terrible prowess; atyunnatamahotsaahaH= and exhibited extra ordinary enthusiasm of a very exalted type; ashaNkitaH= and remained confident (throughout).

"Ravana did not die in battle, without making an effort. He has fallen in combat, eventhough he was endowed with terrible prowess and exhibited extra ordinary enthusiasm of a very exalted type and remained confident throughout."

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naayaM vinaShTo nishcheShTaH samare chaNDavikramaH |
atyunnatamahotsaahaH patito.ayamashaN^kitaH || 6-109-15

15. evam na shochyante= there is no occasion to grieve; nipatanti vinaShTaaH= raNaajire= for him having fallen into death in the battle-field; ye vR^iddhim aashamsamaanaaH= by whom the development was wished for; kShatra dharma vyavasthitaaH= while remaining steadfast in the duty of kshatriya, the warrior.

"There is no occasion to grieve for him having fallen into death in the battle-field and by whom the development of his country was wished for, while remaining steadfast in the duty of Kshatriya the warrior."

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naivaM vinaShTaaH shochyante kShatradharmavyavasthitaaH |
vR^iddhimaashaMsamaanaa ye nipatanti raNaajire || 6-109-16

16. na kaalaH= there is no occasion; parishochitum= to grieve; tasmin kaala samaayukta= for his having been brought under the sway of death; yudhi= in battle; yena= by whom; dhiimataa= intelligent as he was; trayaH lokaaH= all the three worlds; sendraaH= including Indra; traasitaaH= were frightened.

"There is no occasion to grieve for his having been brought under the sway of death by whom intelligent as he was, all the three worlds including indra were frightened."

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yena sendraastrayo lokaastraasitaa yudhi dhiimataa |
tasmin kaalasamaayukte na kaalaH parishochitum || 6-109-17

17. bhuuta puurvaH= in the past; na= none; kadaachana ekaanta vijayaH= has ever been exclusively victorius; yuddhe= in a combat; viiraH= A hero; hanyateNaa= has either been killed; paraiH= by his adversaries; hanti vaa= or has killed; paraan= the enemies; samyuge= in battle.

"In the past, none has ever been exclusively victorious in a combat. A hero either has been killed by his adversaries or had killed the enemies in battle."

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naikaantavijayo yuddhe bhuutapuurvaH kadaachana |
parairvaa hanyate viiraH paraanvaa hanti saMyuge || 6-109-18

18. iyam gatiH= such is the destiny; samdiShTaa= proclaimed; puurvaiH= by the ancients; kShatriyasammataa= as highly esteemed for a warrior; kShatriyaH= a warrior; nihataH= killed; samkhye= in battle; na shochyaH= does not deserve to be mourned; iti nishchayaH= such is the ascertainment of the sacred scriptures.

"Such is the destiny proclaimed by the ancients, as highly esteemed for a warrior. A warrior killed in battle, does not deserve to be mourned. Such is the ascertainment of the sacred scriptures."

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iyaM hi puurvaiH saMdiShTaa gatiH kShatriyasaMmataa |
kShatriyo nihataH saMkhye na shochya iti nishchayaH || 6-109-19

19. tat= therefore; dR^iShTvaa= seeing; evam nishchayam= this ascertainment; aasthaaya tattvam= understanding the true principle; vijvaraH= and free from grief; iha anuchintaya= think here of; yat= what; kaaryam= duty; tat kalpyam= that deserves to be performed; anantaram= thereafter.

"Therefore, seeing this ascertainment, understanding the true principle, and free from grief, think here of what duty that deserves to be performed."

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tadevaM nishchayaM dR^iShTvaa tattvamaasthaaya vijvaraH |
yadihaanantaraM kaaryaM kalpyaM tadanuchintaya || 6-109-20

20. vikraantam tam raajaputram= to that valiant prince, Rama; uktavaakyam= by whom the aforesaid words were spoken; vibhiiShaNah= Vibhishana; shoka samtaptaH= who was tormented with grief; uvaacha= spoke; hitam= about the suitable action; anantaram= to be done next; bhraatuH= in relation to his brother.

To that valiant prince (Rama) by whom the aforesaid words were spoken, Vibhishana, who was tormented with grief, spoke (as follows) about the suitable action to be done next in relation to his brother.

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yo.ayaM vimardeShvavibhagnapuurvaH |
suraiH samastairapi vaasavena |
bhavantamaasaadya raNe vibhagno |
velaamivaasaadya yathaa samudraH || 6-109-21

21. yaH ayam= this demon who; avibhagna puurvaH= had never been conquered before; vimardeShu= in battle; samastaiH surairapi= by even all the gods combined; vaasavena= or by Indra himself; vibhagnaH= has been conquered; aasaadya= on confronting; bhavantam= you; raNe= in the battle-field; samudraH yathaa= as the sea; (breaks up); aasaadya= on reaching; velaam= the shore.

"The demon, who had never been conquered before in battles, by even all the gods combined or by Indra himself, has been conquered, on confronting you in the battle-field, as the sea breaks up, on reaching the shore."

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anena dattaani vaniipakeShu |
bhuktaashcha bhogaa nibhR^itaashcha bhR^ityaaH |
dhanaani mitreShu samarpitaani |
vairaaNyamitreShu nipaatitaani || 6-109-22

22. anena= by him; dattaani= gifts were endowed; vaniipakeShu= to mendicants; bhogaashcha= pleasures too; bhuktaaH= were enjoyed; bhR^ityaaH= the kings servents; nibhR^itaaH= were fully maintained; dhaanaani= riches; samarpitaani= were made over; mitreShu= to friends; vairaaNi= grudges; amitreShu= against enemies; nipaatitaani= were revenged.

"By him, gifts were endowed to to mendicents. Pleasures too were enjoyed. The king's servents were fully maintained. Rches were made over to friends. Grudges against enemiies were revenged."

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eShohitaagnishcha mahaatapaashcha |
vedantagaH karmasu chaagryashuuraH |
etasya yatpretagatasya kR^ityaM |
tatkartumichchhaami tava prasaadaat || 6-109-23

23. eShaH= he; hitaagniH= (maintained) perpetually sacred fire; mahaatapaashcha= He practised great religious austerities; vedaantagaH= He completely mastered the Vedas, the sacred scriptures; agrashuuraH= he was highly proficient; karmasucha= in even the ritual acts; ichchhaami= i desire; kartum= to do; yat= that; tava prasaadaat= with your graciousness which; kR^itya= is to be done; pretagatasya etasya= to him, who has departed to the other world.

"He maintained a perpetually sacred fire. he practised great religious austerities. He completely mastered Vedas, the sacred scriptures. He was highly proficient even in the ritual acts. I desire to do, with you graciousness, that which is to be performed to him, who has departed to the other world."

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sa tasya vaakyaiH karuNairmahaatmaa |
saMbodhitaH saadhu vibhiiShaNena |
aajJNaapayaamaasa narendrasuunuH |
svargiiyamaadhaanamadiinasattvaH || 6-109-24

24. saadhu sambodhitaH= thus getting the personality of Ravana well acquainted; vibhiShaNena= by Vibhishana; tasya karuNaiH vakyaiH= by his compassionate words; saH= that; narendrasuuH= Rama; adiina sattvaH= possessing unimpaired goodness; aaJNaapayaamaasa= directed; aadhaanam= to perform funeral rites; svargiiyam= which were intended to lead the departed soul to heaven.

Thus getting the personality of Ravana well-acquainted by vibhishana by his compassionate words, Rama possessing unimpaired goodness, directed Vibhishana to perfom funeral rites, which were intended to lead the departed soul to heaven:

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maraNaantaani vairaaNi nirvR^ittaM naH prayojanam |
kriyataamasya saMskaaro mamaapyeSha yathaa tava || 6-109-25

25. vairaani= hostilities; maraNaantaani= end with death; naH= our; prayojanam= purpose; nirvR^ittam= has been accomplished; asya samskaaraH= let his funeral rites; kriyataam= be performed; eShaH= he; mamaapi= is as good mine even; yathaa tava= as yours.

"Hostilities end with death. Our purpose has been accomplished. Let his funeral rites be performed. He is even as good mine, as yours."

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe navaadhikashatatamaH sargaH

Thus, this is the 109th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 110

Introduction

All the consorts of Ravana lament, recollecting the valour of Ravana and with a stunning surprise of how he has been killed by an ordinary mortal. They feel sorry that, had Seetha been restored by Ravana to Rama, this major disaster would not have befallen them.raavaNam nihataM dR^iShTvaa raaghaveNa mahaatmanaa |
antaHpuraadviniSpetuu raakShasyaH shokakarshitaaH || 6-110-1

1. dR^iShTvaa= seeing; raavaNam= Ravana; nihatam= killed; mahaatmanaa raaghaveNa= by the great-souled Rama; raakShasyaH= the female-demons; shoka karshitaaH= were stricken with grief; viniShpetuH= and rushed out; antaH puraat= from their gynaecium.

Seeing Ravana killed by the great-souled Rama, the female-demons were stricken with grief and rushed out from their gynaecium.

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vaaryamaaNaH subahusho veShTantyaH kShitipaaMsuShu |
vimuktakeshyaH shokaartaa gaavo vatsahataa yathaa || 6-110-2

2. vaaryamaaNaaH= even though impeded; subahushaH= now and then; veShTantyaH= (They) were rolling; kShiti paamsuShu= in the dust on the floor; vimuktya keshyaH= with their dishevelled hair; shokaartaaH= and tormented with grief; gaavaH yathaa= like cows; vatsahataaH= that had lost their calf.

Even though impeded now and then by their maid servants, they were rolling in the dust of the streets, with their hair dishevelled, tormented as they were with grief like cows that had lost their calf.

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uttareNa viniSkramya dvaareNa saha raakShasaiH |
pravishyaayodhanaM ghoraM vichinvantyo hataM patim || 6-110-3
aaryaputreti vaadinyo haa naatheti cha sarvashaH |
paripetuH kabandhaaN^kaaM mahiiM shoNitakardamaam || 6-110-4

3-4. viniShkramya= issuing out; uttareNa dvaareNa= of the northern gate; raakShasaiH saha= along with demons; pravishya= and penetrating; ghoram aayodhanam= into the terrific battle-field; vichinvantyaH= searching; patim= for their husband; hatam= who had been killed; vaadinyaH= and crying out; aaryaputreti haa naatheti= "Ah my lord! Ah my husband!"; paripetuH= they all ran hither and thither; mahiim= on the ground; kabandhaaN^kaam= which was covered with headless trunks; shoNita kardamaam= and rendered muddy with blood.

Issuing out of the northern gate along with demons and penetrating into the terrific battle-field, searching for their husband, who had been killed and crying out, "Ah my lord! Ah my husband!" they all ran hither and thither on the ground which was covered with headless trunks and rendered muddy with blood."

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taa baaShpaparipuurNaakShyo bhartR^ishokaparaajitaaH |
kareNva iva nardantyo vinedurhatayuuthapaaH || 6-110-5

5. taaH= those women; bhartR^i shokaparaajitaaH= who were overcome with sorrow about the death of their husband; baaShpa paripuurNaakShyaH= having their eyes filled with tears; vineduH nardantyaH= loudly lamented; karveNvaH iva= like female-elephants; hatayuuthapaH= who had lost the leader of their herd.

Those women, who were overcome with grief about the death of their husband, having their eyes filled with tears, loudly lamented like female-elephants who had lost the leader of their herd.

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dadR^ishustaa mahaakaayaM mahaaviiryaM mahadyutim |
raavaNaM nihataM bhuumau niilaaJNjanachayopamam || 6-110-6

6. taaH= those women; dadR^ishuH= saw; raavaNam mahaakaayam= the gigantic Ravana; mahaaviiryam= who was endowed with a great strength; mahaadyutim= and invested with a great splendour; nihatam= lying killed; bhuumau= on the ground; niilaaN^janachayopamam= like a heap of black collyrium.

Those women saw the gigantic Ravana, who was endowed with a great strength and invested with a great splendour, lying killed on the ground, like a heap of black collyrium.

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taaH patiM sahasaa dR^iShTvaa shayaanaM raNapaaMsuShu |
nipetustasya gaatreShu chhinnaa vanalataa iva || 6-110-7

7. sahasaa= suddenly; dR^iShTvaa= seeing; patim= their husband; shayaanam= lying; raNa paamsuShu= in dust of the battle-field; taaH= those women; nipetuH= fell down; tasya gaatreShu= on his limbs; chhinnaaH vanalataa iva= like uprooted wild creepers.

Suddenly seeing their husband lying in dust of the battle-field, those women fell down on his limbs, like uprooted wild creepers.

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bahumaanaatpariShvajva kaachidevaM ruroda ha |
charaNau kaachidaalambya kaachitkaNThe.avalambya cha || 6-110-8

8. kaachit= a woman; ruroda ha= wept; pariShvajya= embracing; enam= him; bahumaanaat= out of great regard; kaachit= a woman; aalambya= clinging; charaNau= his feet; kaachit= a woman; avalambya cha= catching hold; kaNThe= of his neck.

A woman wept, embracing him out of great regard, another woman clinging to his feet and another, catching hold of his neck.

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utkShipya cha bhujau kaachid bhuumau suparivartate |
hatasya vadanaM dR^iShTvaa kaachinmohamupaagamat || 6-110-9

9. kaachit= a woman; suparivartate= rolled; bhuumau= over the ground; utkShipya bhujau= with her arms thrown up; kaachit= a woman; dR^iShTvaa= on seeing; hatasya vadanam= the face of her deceased husband; upaagamat moham= fell into a swoon.

A woman rolled over the ground, with her arms thrown up. On seeing the face of her deceased husband, another woman fell into a swoon.

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kaachidaN^ke shiraH kR^itvaa ruroda mukhamiikShatii |
snaapayantii mukhaM baaSpaistuShaarairiva paN^kajam || 6-110-10

10. kR^itvaa= keeping; shiraH= his head; aN^ke= in her lap; kaachit= a woman; iikShatii= looking at; mukham= his face; ruroda= wept; snaapayantii= moistening; mukham= that face; baaShpaiH= with her tears; paN^kajam iva= as (moistening) a lotus; tuShaaraiH= with dew-drops.

Keeping Ravana's head in her lap, a woman, looking at his face, wept moistening that face with her tears, as dew drops moisten a lotus-flower.

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evamaartaaH patiM dR^iShTvaa raavaNaM nihataM bhuvi |
chukrushurbahudhaa shokaadbhuuyastaaH paryadevayan || 6-110-11
yena vitraasitaH shakro yena vitraasito yamaH |
yena vaishravaNo raajaa puShpakeNa viyojitaH || 6-110-12
gandharvaaNaamR^iShiiNaaM cha suraaNaaM cha mahaatmanaam |
bhayaM yena raNe dattaM so.ayaM shete raNe hataH || 6-110-13

11-13. saH ayam= that Ravana; yena= by whom; shakraH= Indra; vitraasitaH= was thrown into fear; yena= by whom; yamaH= Yama; vitraasitaH= was frightened; yena= by whom; raajaa= the king; vaishravaNaH= Kubera; viyojitaH= was deprived of; puShpakena= Pushpaka, the aerial car; yena= by whom; bhayam= fear; dattam= was caused; raNe= in battle; ganaharvaaNaam to Gandharvas; R^iShiNaam= sages; mahaatmaanaam suraaNaam cha= to the great souled gods; hataH= was killed; raNe= in battle; shete= and lies down.

"That Ravana, by whom Indra was thrown into fear, Yama was struck with terror, by whom Kubera the king was deprived of Pushpaka the aerial car, and by whom fear was caused on the battle-field in the Gandharva the celestial musicians, in the sages and the great-souled gods, lies killed in the battle-field."

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asurebhyaH surebhyo vaa pannagebhyo.api vaa tathaa |
bhayaM yo na vijaanaati tasyedaM maanuShaad bhayam || 6-110-14

14. idam bhayam= this danger (has come); maanuShaat= from a mortal; tasya= to him; yaH bhayam na vijaanaati= who did not conceive any fear; asurebhyaH= from the demons; surebhyovaa= or the gods; tathaa= and; pannagebhyo.api= even the serpents for that matter!.

"This danger has come from a mortal to him, who did not conceive any fear from the demons or the gods or even the serpents for that matter!"

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avadhyo devataanaaM yastathaa daanavarakShasaam |
hataH so.ayaM raNe shete maanuSheNa padaatinaa || 6-110-15

15. shete= here lies; raNe= in the battle field; saH ayam= that Ravana; yaH avadhyaH= who was incapable of being killed; devataanaam= by gods; tathaa= and; daanava raakShasaanaam= devils and demons; hataH= but who was killed; padaatinaa maanuSheNa= by a pedestrian man.

"Here lies killed in battle, by a pedestrian man coming from Ayodhya, that Ravana, who was incapable of being killed by gods and even so by devils and demons too."

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yo na shakyaH surairhantuM na yakShairnaasuraistathaa |
so.ayaM kashchidivaasattvo mR^ityuM maryena lambhitaH || 6-110-16

16. yaH= He who; na shakyaH= could not be; hantum= killed; suraiH= by gods; yakShaiH= Yakshas; na tathaa asuraiH= and demons like; mR^ityum lambhitaH= could be killed; martyena= by a mortal; kashchit iva asattvaH= like one devoid of strength.

"He who could not be killed by gods, Yakshas and demons alike, could be killed by a mortal like one devoid of strength."

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evaM vadantyo rurudastasya taa duHkhitaaH striyaH |
bhuuya eva cha duHkhaartaa vilepushcha punaH punaH || 6-110-17

17. evam= thus; vadantyaH= uttering; tasy taaH striyaH= those women of Ravana; duH khitaaH= wailing (as aforesaid); ruruduH= burst into tears; bhuuyaH eva= once more; punaH punaH= (they) repeatedly; vilepuH= lamented; duHkhartaaH= stricken as they were with grief.

Thus uttering, those women of Ravana, wailing as aforesaid, burst into tears. They once more and repeatedly lamented, stricken, as they were, with grief (as follows):

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ashR^iNvataa tu suhR^idaaM satataM hitavaadinaam |
maraNaayaahR^itaa siitaa raakShasaashcha nipaatitaaH || 6-110-18
etaaH samamidaaniiM te vayamaatmaa cha paatitaH |

18. maraNaaya= for your own death; siitaa= Seetha; aahR^itaa= was borne away (by you); ashR^iNvataa= who did not listen; satatam hita vaadinaam suhR^idaam= to your near and dear ones, who always offered friendly counsel to you; raakShasaashcha= the demons; nipaatitaaH= were struck down; te etaaH vayam= here stand we (your consorts); aatmaacha samam= as well as your own self; paatitaH= struck down; idaaniim= now.

"For your own death, Seetha was borne away by you, who did not listen to your near and dear ones, who always offered friendly counsel to you. The demons were struck down. Here, stand we (your consorts) as well as your own self, struck down now."

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bruvaaNo.api hitaM vaakyamiShTo bhraataa vibhiiShaNaH || 6-110-19
dhR^iShTaM paruShito mohaattvayaatmavadhakaaN^ikShNaa |

19. bruvaano.api= though tendering; hitam= salutary; vaakyam= advice; (to you) vibhiiShaNaH= Vibhishana; iShTaH bhraataa= your beloved brother; dhR^iShTam= was harshly; paruShitaH= scolded; tvayaa= by you; mohaat= through ignorance; aatma vadha kaaN^kShiNaH= who sought your own destruction.

"Though tendering salutary advice to you, Vibhishana your beloved brother, was harshly scolded through ignorance by you, who sought your own destruction."

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yadi niryaatitaa te svaatsiitaa raamaaya maithilii || 6-110-20
na naH syaadvyasanaM ghoramidaM muulaharaM mahat |

20. yadi syaat te niryaatitaa= if you had restored; siitaa= Seetha; maithilii= a princess of Mithila; raamaaya= to Rama; idam= this; mahat ghoram= this appallingly terrific; vyasanam= disaster; na muula haram= which has robbed us of every root; nasyaat= would not have befallen us.

"If you had restored Seetha a princess of Mithila to Rama, this appallingly terrific disaster, which has robbed us of every root, would not have befallen us."

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vR^ittakaamo bhavedbhraataa raamo mitrakulaM bhavet || 6-110-21
vayaM chaavidhavaaH sarvaaH sakaamaa na cha shatravaH |

21. (If you had restored Seetha) bhraataa= Vibhishana, your brother; bhavet= would have; vR^ittakaamaH= had his desire fulfilled; raamaH= Rama; bhavet= would have been; mitrakulam= in the company of our allies; sarvaaH vayam= all of us (would have been) avidhavaaH= spared the curse of widowhood; shatravaH cha= and our enemies na would not have; sakaamaaH= realised their ambition.

"If you had restored Seetha to Rama, Vibhishana your brother would have had his desire fulfilled. Rama would have been in the company of our allies. All of us would have been spared the curse of widowhood and our enemies would not have realized their ambition."

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tvayaa punarnR^ishaMsena siitaaM saMrundhataa balaat || 6-110-22
raakShasaa vayamaatmaa cha trayaM tulyaM nipaatitam |

22. tvayaa punaH= by you; more over; balaat= who forcefully; samruudhataa= captivated; siitaam= Seetha; nR^ishamsena= cruelly; tulyam nipaatitam= destroyed all at once; raakShasaaH= the demons; vayamcha= we (your consorts); aatmaacha= and your youself too; trayam= all the three.

"By you, however, who forcefully captivated Seetha cruelly, the demons, we (your consorts) and your own self all the three have been destroyed all at once."

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na kaamakaaraH kaamaM vaa tava raakShasapuMgava|
daivaM cheShTayate sarvaM hataM daivena hanyate || 6-110-23

23. raakShasa pungava= O the excellent demon!; kaamam= really; tava= your; kaamakaaraH= act of following your own free will; na vaa= may not be the reason either; sarvam= all; cheShTayate= is being done; daivam= by a divine power; hatam= struck; hanyate= and ruined; devena= by the divine power.

"O the excellent demon! Your act of following your own free will, may not be the reason for your destruction, either for, all is being run by a divine power, struck and ruined by the divine power."

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vaanaraaNaam vinaasho.ayaM raakShasaanaaM cha te raNe |
tava chaiva mahaabaaho daivayogaadupaagtaH || 6-110-24

24. mahaabaaho= O the great armed!; ayam= this; vinashaH= destruction; vaanaraaNaam= of the monkeys; te raakShasaanaamcha= your demons; tava cha= and yourself; raNe= in the battle; upaagataH= happened; daivayogaat= at the juncture of the providence (alone).

"This destruction of the monkeys, your demons as also yourself, in the battle, has happened at the juncture of the Providence (alone), O the great armed!"

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nai vaarthena na kaamena vikrameNa na chaajJNayaa |
shakyaa daivagatirloke nivartayitumudyataa || 6-110-25

25. daivagatiH= the course of destiny; udyataa= when ready to bear fruit; na shakyaa= cannot be; nivartayitum= diverted; arthena= by money; na kaamena= nor by wish; na vikrameNa= nor by valour; na aajJNayaacha= nor even by command; loke= in this world.

"The course of destiny, when ready to bear fruit, cannot be diverted either by money, or by wish, or by valour or even by command in this world."

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vilepurevaM diinaastaa raakShasaadhipayoShitaH |
kurarya iva duHkhaartaa baaSpaparyaakulekShaNaaH || 6-110-26

taaH= those; raakShasaadhipa yoShitaH= consorts of Ravana; diinaaH= depressed as they were; duHkhaartaaH= and afflicted with grief; baaShpa paryaakulekShaNaaH= with their eyes full of tears; vilepuH= lamented; evam= thus; kuravyaH iva= like female ospreys.

Those consorts of Ravana, depressed as they were and afflicted with grief, with their eyes full of tears, thus lamented like female ospreys.

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe dashaadhikashatatamaH sargaH

Thus, this is the 110th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 111

Introduction

Mandodari stares at the dead body of Ravana and laments, recollecting the strength and power of Ravana. But, she realizes that Rama, who killed Ravana, is none other than Vishnu the lord of maintenance of the world. She further laments that Ravana has done a sinful deed in abducting Seetha and that he has faced the consequence in the form of his death; in the hands of Rama. She describes the charming personality and the unconquerable prowess of Ravana, but expresses her surprise how he has been killed by a mortal like Rama. Mandodari's co-wives console her. Meanwhile, Rama asks Vibhishana to perform obsequies to Ravana. Initially, Vibhishana refuses to perform the last rites, but when Rama convinces him, he begins to perform the funeral of Ravana. After the funeral is over, Vibhishana comes and joins Rama, who along with Lakshmana, Sugreeva and others experience happiness for having destroyed their enemy.

taasaaM vilapamaanaanaaM tathaa raakShasayoShitaam |
jyeShThaa patnii priyaa diinaa bhartaaraM samudaikShata || 6-111-1

1. taasaam= (While) those; raakShasayoShitaam= consorts; vilapamaanaanaam= were weeping; tadaa= on that occasion; priyaa jyeShTapatnii priyaa= Mandodari, the senior most and wife of beloved Ravana; samudaikShata= stared at; bhartaaram= her husband; diinaa= very miserable as she was feeling.

While those consorts were weeping on that occasion, Mandodari, the senior most and beloved wife of Ravana, who was feeling miserable, stared at her husband.

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dashagriivan hataM dR^iShTvaa raameNaachintyakarmaNaa |
patiM mandodarii tatra kR^ipaNaa paryadevayat || 6-111-2

2. dR^iShTvaa= gazing at; dashagriivam= Ravana; patim= her husband; hatam= who was killed; raameNa= by Rama; achintyakarmaNaa= who was capable of doing unimaginable tasks; maN^Dodarii= Mandodari; tatra= there; paryadevayan= lamented; kR^ipaNaa= miserably(as follows):

Gazing at Ravana, her husband who was killed by Rama of unimaginable exploits, Mandodari there, miserably lamented (as follows):

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nanu naama mahaabaaho tava vaishravaNaanuja |
kruddhasya pramukhe sthaatun trasyatyapi purandaraH || 6-111-3

3. mahaabaaho= O the great armed!; vaishraavaNaanuja= O the brother of Kubera!; purandaraH api= even Indra the destroyer of strong holds; trasyati nanu naama= indeed dares not; sthaatum= to stand; tava pramukhe= before you; kruddhasya= when you were enraged.

"O the great armed, the brother of Kubera! Even Indra the destroyer of strongholds, indeed dares not to stand before you, when you were enraged."

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R^iShayashcha mahiidevaa gandharvaashcha yashasvinaH |
nanu naama tavodvegaachchaaraNaashcha disho gataaH || 6-111-4

4. tava udvegaat= because of fear from you; mahaantaH R^iShayaH= the eminent sages; yashasvinaH gandharvaashcha= illustrious Gandharvas the celestial misicians; chaaraNaaH= and Charanas the wandering bards; gataaH naann naama= indeed fled; dishaH= in all directions.

"Because of fear from you, eminent sages, illustrious Gandharvas the celestial musicians and the wandering bards indeed fled in all directions."

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sa tvaM maanuShamaatreNa raameNa yudhi nirjitaH |
na vyapatrapase raajan kimidaM raakShasarShabha || 6-111-5

5. raakShaseshvara= O the lord of demons!; raajan= O king!; kim= how; idam= is it; saH tvam na vyapatrapase= that you are not ashamed; nirjitaH= though conquered; yudhi= in battle; raameNa= by Rama; maanuSha maatreNa= a mere mortal?

"O the lord of demons! O king! How is it that you are not ashamed, though you were conquered in battle, by Rama, a mere mortal?"

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kathan trailokyamaakramya shriyaa viiryeNa chaanvitam |
aviShahyan jaghaana tvaM maanuSho vanagocharaH || 6-111-6

6. katham= How; maanuShaH= did a mortal; vanagocharaH= wandering in a forest; jaghaana= killed; tvaam= you; aakramya= who, having overcome; trailokyam= the three worlds; aviShahyam= and irresistible; anvitam= being endowed; shriyaa= with glory; viiryeNa= and prowess?

"How did a mortal, wandering in a forest, killed you, who having overcome the three worlds by dint of your prowess, had grown irresistible and were endowed with glory?"

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maanuShaaNaamaviShaye charataH kaamaruupiNaH |
vinaashastava raameNa sanyuge nopapadyate || 6-111-7

7. nopapadyate= it is not possible; vinaashaH= of annihilator; tava= of yourself; charataH= who lived; aviShaye maanuShaaNaan= in a place not accessible to men; kaamaruupiNaH= and were able to assume any form at your will; raameNa= by Rama; samyuge= in battle.

"It is not possible of annihilation of yourself, who lived in a place not accessible to men and was able to assume any form at your will, by Rama in battle."

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na chaitatkarma raamasya shraddadhaami chamuumukhe |
sarvataH samupetasya tava tenaabhimarshanam || 6-111-8

8. na shraddhadhaami= I do not believe; etat= this; karma= act; raamasya= of Rama; chamuumukhe= in the battle-front; (nor do I believe); abhimarShaNam= of the attack; tena= by him; tava= of your army; sarvataH samupetasya= fully equipped with all implements of war.

"I do not believe this act of Rama in the battle-front, nor do I believe of the attack by him, on your army, fully equipped with all the implements of war."

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yadaiva cha janasthaane raakShanairbahubhirvR^itaH |
kharastava hato bhraataa tadaivaanau na maanuShaH || 6-111-9

9. tadaiva tava bhraataa= the moment your brother; kharaH= Khara; hataH= was killed; asau= by Rama; janasthaane= in Janasthana; vR^itaH= though surrounded; bahubhiH raakShasai= by a multitude of demons; (it became evident that) na maanuShaH= Rama was really no mortal.

"The moment your brother Khara was killed by Rama in Janasthana, though surrounded by a multitude of demons, it became evident that Rama was really no mortal."

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yadiava nagariiM laN^kaaM duShpraveshaaM surairapi |
praviShTo hanumaanviiryaattadaiva vyathitaa vayam || 6-111-10

10. vayam= we; vyathitaaH= felt painful; yadaiva tadaiva= the moment; hanumaan= Hanuma; praviShaTaH= penetrated; viiryaat= by dint of his prowess; laN^kaam nagariim= into the city of Lanka; duShpraveshaam= which was difficult to be entered; surairapi= even for gods.

"We felt painful, the moment Hanuma penetrated, by dint of his prowess, deep into the City of Lanka, which was difficult to be entered even for gods."

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yadiava vaanarairghorairbaddaH seturmahaarNave |
tadaiva hR^idayenaahaM shaN^ke raamamamaanuSham || 6-111-11

11. yadaiva= the day when; ghoraiH= the terrific; vaanaraiH= monkeys; baddhaH= built; setuH= a bridge; mahaarNave= on the great ocean; tadaiva= that day itself; aham= I; shaN^ke= believed; hR^idayena= in my mind; raamam= (that) Rama; amaanuSham= was not an ordinary mortal.

"The day when the terrific monkeys built a bridge on the great ocean, that day itself I believed that Rama was not an ordinary mortal."

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athavaa raamaruupeNa kR^itaantaH svayamaagataH |
maayaaM tava vinaashaaya vidhaayaapratitarkitaam || 6-111-12

12. athavaa= otherwise; tava vinaashaaya= for your destruction; kR^itaantaH= Yama the lord of Death; aagataH= came; svayam= himself; raama ruupeNa= assuming the form of Rama; vidhaaya= having arranged; apratitarkitaam= an unimaginable; maayam= illusion.

"Otherwise, for your destruction, Yama, the lord of Death came himself assuming the form of Rama having arranged an unimaginable form of illusion."

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athavaa vaasavena tvaM dharShito.asi mahaabala |
vaasavasya tu kaa shaktistvaaM draShTumapi saMyuge || 6-111-13

13. mahaabala= O the mighty lord!; athavaa= otherwise; tvam= you; dharShitaH asi= might have been overpowered; vaasavena= by Indra the lord of celestials; tu= but; vaasavasya= for Indra; kaa shaktiH= where is the capacity; tvaam draShTumapi= even to behold you; samyuge= in battle?

"O the mighty lord! Otherwise, you might have been overpowered by Indra the lord of celestials. But for Indra, where is the capacity even to behold you in battle?

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vyaktameSha mahaayogii paramaatmaa sanaatanaH |
anaadimadhyanidhano mahataH paramo mahaan || 6-111-14
tamasaH paramo dhaataa shaN^khachakragadaadharaH |
shriivatsavakShaa nityashriirajayyaH shaashvato dhruvaH || 6-111-15
maanuShaM ruupamaasthaaya viShNuH satyaparaakramaH |
sarvaiH parivR^ito devairvaanaratvamupaagataiH || 6-111-16
sarvalokeshvaraH shriimaan lokaanaaM hitakaamyayaa |
saraakShasa pariivaaram hatavaaMstvaaM mahaadyutiH || 6-111-17

14-17. eShaH= this Rama; vyaktam= is certainly; mahaayogii= a great ascetic; sanaatanaH= an eternal person; anaadimaadhya nidhanaH= having no beginning, middle or end; mahaan paramaH= greater person; mahataH= than distinguished persons like Brahma; tamasaH paramaH= the one beyond ignorance; dhaataa= the nourisher; shaN^kha chakragadaadharaH= wielding a couch, a disc and a mace; shriivatsa vakShaaH= wearing the 'Srivatsa' mark on his chest; nitya shriiH= of lasting beauty; ajayyaH= incapable of being conquered; shaashvataH= a perpetual person; dhruvaH= being constant; paramaatmaa= soul of the universe; satya paraakramaH= truly mighty; sarva lokeshvaraH= the lord of all the worlds; shriimaan= the prosperous one; mahaadyutiH= having a great splendour; viShNuH= and Vishnu the lord of maintenance of the world; hitakaamyayaa= with a wish for the benefit; lokaanaam= of the worlds; aasthaaya= assuming; maanuShaM ruupam= a human form; parivR^itaH= surrounded; sarvaiH daivaiH= by all the gods; upaagataiH= who assumed; vaanaratvam= the form of monkeys; (Rama) hatavaan= killed; tvaam= you; saraakShapariivaaram= surrounded with demons.

"This Rama is certainly a great ascetic, an eternal person, having no beginning middle or end, greater than distinguished universal spirit like Brahma, the one beyond ignorance, the nourisher, wielding a conch, a disc and a mace, wearing the 'Srivatsa' mark on his chest, of lasting beauty, incapable of being conquered, a perpetual one, being the constant soul of the universe, truly mighty, the lord of all the worlds, the prosperous one having a great splendour and Vishnu, the lord of maintenance of the world with a wish to benefit the worlds, assuming a human form surrounded by all the gods in the form of monkeys, Rama killed you, surrounded by demons.

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indriyaaNi puraa jitvaa jitan tribhuvaNaM tvayaa |
smaradbhiriva tadvairamindriyaireva nirjitaH || 6-111-18

18. puraa= in the past indriyaaNi= the senses; conquered; tvayaa= by you; tribhuvanam= the three worlds; jitam= were conquered; smaradbhiH iva= as though revenging; tat vairam= that enmity; tvam= you; nirjitaH= were conquered; indriyaireva= by those very senses.

"In the past, by performing a great penance, you conquered the senses and conquered the three worlds. Now, as if revenging that enmity, those very senses conquered you."

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yadaiva hi janasthaane raakShasairbahubhirvR^itaH |
kharastava hato bhraataa tadaivaasau na maanuShaH || 6-111-19
yadaiva nagariin la~Nkaan duShpraveShaaM surairapi |
praviShTo hanumaanviiryaattadaiva vyathitaa vayam || 6-111-20

19-20. tadaiva tava bhraataa= the moment your brother; kharaH= Khara; hataH= was killed; asau= by Rama; janasthaane= in Janasthana; vR^itaH= though surrounded; bahubhiH raakShasai= by a multitude of demons; (it became evident that) na maanuShaH= Rama was really no mortal.

"The moment your brother Khara was killed by Rama in Janasthana, though surrounded by a multitude of demons, it became evident that Rama was really no mortal. We felt perturbed, the moment Hanuma penetrated, by dint of his prowess, deeply into the City of Lanka, which was difficult to be entered even for gods."

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kriyataamavirodhashcha raaghaveNeti yanmayaa |
uchyamaano na gR^ihNaasi tasyeyan vyuShTiraagataa || 6-111-21

21. iyam vyuShTiH= this evil result; aagataa= has come; (upon you); tasya yat= since; na gR^ihNaasi= you did not heed to; uchyamaanam mayaa= my advice; iti= that; avirodhaH= no hostility; kriyataam= should be entered into; raaghaveNa= with Rama.

"This evil result has come upon you, since you did not heed to my advice, saying that no hostility should be entered into with Rama."

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akasmaachchaabhikaamoasi siitaan raakShasapu~Ngava |
aishvaryasya vinaashaaya dehasya svajanasya cha || 6-111-22

22. raakShasapungava= O the foremost of demons!; vinaashaaya= for the annihilation; aishvaryasya= of your power; dehasya= of your body; svajanasya= and of your own people; asi= you were; abhikaamaH= having a desire; akasmaat= suddenly; siitaam= for Seetha.

"O the foremost of demons! For the annihilation of your power, your body and your own people, you conceived a desire for Seetha suddenly."

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arundhatyaa vishiShTaan taan rohiNyaashchaapi durmate |
siitaan dharShayataa maanyaaM tvayaa hyasadR^ishaM kR^itam || 6-111-23

23. durmati= O the foolish one!; asadR^isham= an unworthy act; kR^itam hi= was indeed done; tvayaa= by you; dharShayataa= in offending; siitaam= Seetha; vishiShTaam= who was more distinguished; maanyaam= and more respectable; arundhatyaaH= than Arundhati; (wife of Sage Vasishta); rohiNyaashchaapi= and Rohini (the principal spouse of moon-god).

"O the foolish one! An unworthy act was indeed done by you, in offending Seetha, who was more distinguished and more respectable than Arundhati (wife of sage Vasishta) and Rohini (the principal spouse of moon-god)."

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vasudhaayaa hi vasudhaaM shriyaH shriiM bhartR^ivatsalaam |
siitaaM sarvaanavadyaaN^giimaraNye vijane shubhaam || 6-111-24
aanayitvaa tu taaM diinaaM chadmanaatmasvaduuShaNa |
apraapya taM chaiva kaamaM maithiliisaMgame kR^itam || 6-111-25
pativrataayaastapasaa nuunaM dagdho.asi me prabho |

24-25. me prabho= O my lord; aatma svaduuShaNa= who annihilated yourself and your people!; vasudhaam= Seetha is the model of forbearance; vasudhaayaaH= even to Goddess Earth; shriim= and model of grace; shriyaH= to Lakshmi, the goddess of fortune and charm; bhartR^ivatsalaam= she is extremely fond of her husband; chhadmanaa= by recourse to a fraud; anayitvaa= in bringing; taam siitaam= that Seetha; vijane araNye= who was living in a lonely forest; sarvaanavadyaaNgiim= who was faultless of every limb; shubhaam= and charming; diinaam= though miserable; aatma svaduuShaNa= due to your own fault; apraapyachaiva= and having failed to fulfill; tam kaamam= that desire; maithiliisamgame= cherished by you for union with Seetha; nuunam dagdhaH asi= you have surely been consumed; tapasaa= by the asceticism of that woman; pativrataayaaH= devoted to her husband.

"O my lord, who annihilated yourself and your people! Seetha is the model of forbearance even to the Goddess Earth and a model of grace to Lakshmi, the goddess of fortune and charm. She is extremely fond of her husband. By a recourse to a fraud in bringing that Seetha in a lonely forest, faultless in every limb as she was, and charming though miserable, and having failed to fulfill your desire for union with Seetha and due to your own fault you have been surely consumed by the asceticism of that woman, devoted as she was to her husband."

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tadaiva yanna dagdhastvaM dharShayaMstanumadhyamaam || 6-111-26
devaa bibhyata te sarve sendraaH saagnipurogamaaH |

26. (It is because) devaaH= the gods; sendraaH= together with Indra the ruler of gods; saagnipurogamaaH= including those headed by the fire-god; abhibhyata= fear; te= you; na dagdhaH iti yat= that you were not consumed; tadaiva= even while; tvam= you; dharShayan= were laying violent hands; tanu madhya maam= on Seetha, the slender-waisted woman.

"It is because, the gods together with Indra the ruler of gods including those headed by the fire-god fear you, that you were not consumed even while you were laying hands on Seetha, the slender-waisted woman."

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avashyameva labhate phalaM paapasya karmaNaH |
ghoraM paryaagate kaale kartaa naastyatra saMshayaH || 6-111-27

27. atra naasti samshayaH= there is no doubt; kaale paryaagate= that when the time comes; kartaa= the doer; avashvameva= surely; labhate= reaps; ghoram= a harsh; phalam= fruit; paapasya karmaNaH= of his sinful deed.

"There is no doubt that when the time comes, the doer surely reaps a harsh fruit of his sinful deed."

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shubhakR^ichchhubhamaapnoti paapakR^itpaapamashnute |
vibhiiShaNaH sukhaM praaptastvaM praaptaH paapamiidR^isham || 6-111-28

28. shubhakR^it= the doer of an auspicious act; aaproti= obtains; shubham= happiness; paapakR^it= the doer of a sinful act; ashnute= reaps; paapam= misery; vibhiishanaH= (While) Vibhishana; praaptaH= has obtained; sukham= happiness; tvam= you; praaptaH= met; iidR^isham paapam= with such an evil destiny.

"The doer of an auspicious act obtains happiness, while the doer of a sinful act reaps misery. While Vibhishana has obtained happiness, you met with such an evil destiny."

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santyanyaaH pramadaastubhyaM ruupeNaabhyadhikaastataH |
anaN^gavashamaapannastvaM tu mohaanna budhyase || 6-111-29

29. santi= there are; anyaaH pramadaaH= other women; abhyadhikaaH= more excellent; ruupeNa= in form; tataH= than Seetha; tubhyam= for you; aapannah= Having got into; anN^ga vasham= the power of passion; mohaat= and from ignorance; tvam tu= you, however, na budhyase= could not know it.

"There are other women, more excellent in form than Seetha for you in your gynaecium. Having fallen a prey to the power of passion, you did not know it through ignorance."

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na kulena na rUpeNa na daakShiNyena maithilii |
mayaadhikaa vaa tulyaa vaa tvan tu mohaanna budhyase || 6-111-30

30. maithili= Seetha; na tulyaa= is no match; mayaa= for me; kulena vaa= in birth; na adhikaavaa= much less superior to me; rupeNa= in beauty of form; na daakShiNyena= nor in amiability; tvam= you; na budhyase= did not perceive; tat= this; mohaat= through infatuation.

"Seetha is no match for me either in birth or in beauty or in amiability. You did not perceive this through infatuation."

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sarvathaa sarvabhUtaanaaM naasti mR^ityuralakShaNaH |
tava taavadayaM mR^ityurmaithiliikR^italakShaNaH || 6-111-31

31. sarvadaa= at any time; naasti= there is no; alakShaNaH= causeless; mR^ityuH= death; sarva bhuutaanaam= for any living being; tava taavat= as for you; ayam maithiliikR^ita lakShaNaH= the cause is in the form of this Seetha.

"At any time, there is no causeless death for any living being. As for you, this Seetha has become a cause."

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siitaanimittajo mR^ityustvayaa duuraadupaahR^itaH |
maithilii saha raameNa vishokaa vihariShyati || 6-111-32

32. tvayaa= by you; mR^ityuH= the death; siitaanimittajaH= born from a cause in the form of Seetha; upaahR^itaH= was brought; duuraat= from a distance; maithilii= Seetha; vishokaa= free from sorrow; vihariShyati= will be enjoying herself; raameNa saha= with Rama.

"Death which was brought about on account of Seetha was invited by you from a far-off distance. Free from sorrow, Seetha will now be enjoying herself with Rama."

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alpapuNyaa tvahan ghore patitaa shokasaagare |
kailaase mandare merau tathaa chaitrarathe vane || 6-111-33
devodyaaneShu sarveShu vihR^itya sahitaa tvayaa |
vimaanenaanurUpeNa yaa yaamyatulayaa shriyaa || 6-111-34
pashyantii vividhaandeshaanstaanstaaMshchitrasragambaraa |
bhraMshitaa kaamabhogebhyaH saasmi viiravadhaattava || 6-111-35

33-35. aham tu= I, however; alpa puNyaa= whose stock of merit was deficient; patitaa= have fallen; ghore shoka saagare= into a terrific ocean of grief; yaa= I, who; vihR^itya= having enjoyed myself with you; kailaaseha= in Mount Kailasa; anurupena vimaanena= in suitable aericars; mandare= Mount Mandara; merau= Mount Meru; chaitrarathe vane= in the grove named Chaitraratha; tathaa= and; sarveShu= in all; devodyaaneShu= celestial gardens; (decked as I was) chitrasragambaraa= with lovely garlands and clad in colourful robes; atulayaa shriyaa= and invested in matchless splendour; yaami= visiting and; pashyantii= seeing; taan taan vividhaan deshaan= various lands of every description; bhramshitaa asmi= have now been deprived; kaama bhogebhyaH= of all sense-enjoyments; tava vadhaat= because of your death; siava= though the same; samvR^ittaa asmi= I stand transformed; anyena= into another as it were; dhik= woe be; chaNchalaa= to the flickering; shriyaH= fortunes; raajJnaam= of kings!

"I, however, whose stock of merit was deficient, have fallen into a terrific ocean of grief. I, who having enjoyed myself with you in suitable aerial cars in Mount Kailasa, mount Mandara, Mount Meru and in a grove named Chaitraratha and in all celestial gardens, decked as was with lovely garlands and clad in colorful robes and invested in matchless splendour, visiting and seeing various lands of every description have now been deprived of all sense- enjoyments because of your death. Though the same, I stand transformed into another as it were. Woe be to the flickering fortunes of kings!"

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haa raajan sukumaaraM te subhru sutvaksamunnasam || 6-111-36
kaantishriidyutibhistulyamindupadmadivaakaraiH |
kiriiTakuuTojjvalitaM taamraasyaM diiptakuNDalam || 6-111-37
madavyaakulalolaakShaM bhuutvaa yatpaanabhuumiShu |
vividhasragdharaM chaaru valgusmitakathaM shubham || 6-111-38
tadevaadya tavaivaM hi vaktraM na bhraajate prabho |
raamasaayakanirbhinnaM raktaM rudhiravisravaiH || 6-111-39
viishiirNamedomastiShkaM ruukSham syandanareNubhiH |

36-39. haa! raajan= Alas, O king!; prabho= O lord!; yat vaktram= that face of yours; sukumaaram= which was so tender; subhru= and distinguished by charming eye-brows; sutvak= a glossy surface; samunnasam= having an exceptionally prominent nose; taamraasyam= coppery lips; diipta kuN^Dalam= and brilliant ear-rings; tulyam indupadma divaakaraiH= which vied with the mood, the lotus and the sun; kaanti shrii dyutibhiH= in loveliness light, and luster; kiriiTakuuTojjvalitam= was illumined by a number of diadems; bhuutvaa madavyaakula lolaakSham= which shone with its eyes wild and rolling through inebriety; paana bhuumiShu= in banqueting places; vividdha sragdharam= bore garlands of various kinds; chaaru= was lovely and charming (in every way); valgusmita shubham katham= was lit with a captivating smile and indulged in a delightful talk; tava tadeva= that face of yours; na bhraajate= does not actually sine; adya= as before today;

"Alas, O king! That face of yours which was so tender, O lord, and distinguished by charming eye-brows, a gloss surface, having an exceptionally prominent nose, coppery lips and brilliant ear-rings, which vied with the moon the lotus and the sun in loveliness, light and luster, was illumined by a number of diadems, which shone with its eyes wild and rolling through inebriety in banqueting places, bore garlands of various kinds, was lovely and charming in every way, was lit with a captivating smile and indulged in a delightful talk - that face of yours does not actually shine as before today pierced with Rama’s arrows, it lies dyed with streams of blood. It has its marrow shattered and has got soiled through the dust raised by the chariots."

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haa pashchimaa me saMpraapta dashaa vaidhavyadaayinii || 6-111-40
yaa mayaasiinna saMbuddhaa kadaachidapi mandayaa |

40. haa= Alas!; pashchimaa dashaa= the last stage of my life; vaidhavya daayinii= which conferred widow ship; me= on me; sampraaptaa= has come; yaa= and which was; na asiit kadaachitapi= never at any time; sambuddhaa= contemplated; mayaa= be me; mandayaa= a stupid woman (as I am).

"Alas! The last stage of my life, which conferred widow ship on me, has come and which was never contemplated me at any time; a stupid woman as I am."

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pitaa daanavaraajo me bhartaa me raakShaseshvaraH || 6-111-41
putro me shakrani rjetaa ityahaM garvitaa bhR^isham |

41. aham= I; bhR^isham garvitaa= was very much proud; iti= that; me pitaa= my father; daanavaraajaH= was a king of demons; me bhartaa= my husband; raakShaseshvaraH= was a lord of demons; me putraH= and my son; shakra nirjetaa= was a conqueror of Indra the lord of celestials.

"I was very much proud that my father was king of demons, my husband a lord of demons and my son, a conqueror of Indra the lord of celestials."

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dR^iptaarimardanaaH shuuraaH prakhyaatabalapauruShaaH || 6-111-42
akutashchidbhayaa naathaa mametyaasiinmatirdR^iDhaa |

42. dR^iDhaa= the firm; matiH= conviction; aasiit= was there; iti= that; mama naathaaH= my guardians; dR^iptaarimardanaaH= were capable of crushing their arrogant adversaries; shuuraaH prakhyaata bala paursuShaaH= heroes as they were, renowned for their might and valour; akutashchidbhayaaH= and as such had no fear from any quarter.

"I had a firm conviction that my guardians were capable of crushing their arrogant adversaries, heroes as they were, renowned for their might and valour, and as such had no fear from any quarter."

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teShaamevaMprabhaavaaNaaM yuShmaakaM raakShasarShabhaaH || 6-111-43
kathaM bhayamasaMbuddhaM maanuShaadidamaagatam |

43. katham= how; idam asambaddham bhayam= did this unknown danger; aagatam= come; maanuShaat= from a mortal; yuShmaakam= to you; teShaam evam prabhaavaaNaam= who were so powerful; raakShasarShabhaaH= O the foremost of demons!

"How did this unknown danger come from a mortal to you, who were so powerful?"

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snigdendraniilaniilaM tu praaMshushailopamaM mahat || 6-111-44
keyuuraaN^gadavaiduuryamuktaahaarasragujjvalam |
kaantaM vihaareSvadhikaM diiptaM saMgraamabhuumiShu || 6-111-45
bhaatyabharaNabhaabhiryadvidyudbhiriva toyadaH |
tadevaadya shariiraM te tiikShNairnaikasharaishchitam || 6-111-46
punardurlabhasaMsparshaM pariShvaktuM na shakyate |
shvaavidhaH shalakairyadvadbaaNairlagnairnirantaram || 6-111-47
svarpitairmarmasu bhR^ishaM saMchinnasnaayubandhanam |
kShitau nipatitaM raajan shyaamaM vai rudhirachchhavi || 6-111-48
vjraprahaaraabhihato vikiirNa iva parvataH |

44-48. raajan= O king!; te shariiram= the very body of yours snigdhendraniila niilam= which was really dark as a glossy sapphire; praamshu mahat shailopamam= gigantic like a lofty mountain; keyuuraaNgada vaiduurya muktaahaara sragujjvalam= and resplendent with Keyuras and Angadas (two varieties of armlets), necklace of cat's eye-gems and pearls and wreaths of flowers; adhikam kaantam= which looked more charming; vihaareShu= during pleasure-walks; diiptam= and dazzling; sangraama bhuumiShu= in battle fields; yat= which; bhaati= shone; aabharaNa abhiH= with the lustre of jewels; toyadaH iva= as a rainy cloud; vidyudbhiH= with flashes of lightning; chitam= lies transfixed; tiikShNaiH naikasharaiH= with numerous sharp arrows; adya= today; punaH durlabha samsparsham= though it will be difficult for me to touch it again; na shakyate= it is no longer possible; pariShvaktum= to embrace; tadeva= it; sambhinna snaayubandhanam= it has tendons cut to pieces; baaNaiH= by arrows (of Rama); svarpitaiH= dug deep; marmasu= into your vital parts; lagnaiH= aim closely transfixed; shalakaiH yadvat= like the spines; shvaavidhaH= of a porcupine; shyaam= though spines; shvaavidhaH= of porcupine; shyaam= though dark of complexion; rudhira chhavi= it is now transformed into the colour of blood; nipatitam= and lies fallen; kShitau= on the ground; parvataH iva= like a mountain; vikiirNaH= broken into pieces; vajra prahaaraabhihataH= when hit by a stroke of thunder-bolt.

"O king! The body of yours which was really dark as glossy sapphire, gigantic like a lofty mountain and resplendent with Keyuras and Angadas (two varieties of armlets) and necklace of cat's eye-gems and pearls and wreaths of flowers, which body looked more charming during your pleasure-walks and dazzling in battle-fields, which shone with luster of jewels as a rainy cloud with flashes of lightning lies transfixed in numerous sharp arrows today. Though it will be difficult for me to touch it again, it is no longer possible to embrace it. It has tendons cut to pieces, by arrows of Rama, dug deep into your vital parts and closely transfixed like the spines of a porcupine. Though dark of complexion, it is now transformed into the colour of blood and lies fallen on the ground like a mountain broken into pieces when hit by a stroke of thunder-bolt."

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haa svapnaH satyamevedaM tvaM raameNa kathaM hataH || 6-111-49
tvaM mR^ityorapi mR^ityuH syaaH kathaM mR^ityuvashaM gataH |

49. haa= Alas!; svapnaH= is it a dream?; idam= is it; satyameva= the reality?; katham= how; hataH= could you be killed; raameNa= by Rama?; syaaH= you were; mR^ityuH= death; mR^ityorapi= even to the death himself katham= how; gataH= did you depart from this world; mR^ityu vasham= falling under the sway of death?.

“Alas! Is it a dream? Is it the reality? But, how could you be killed by Rama? You were the death, even to Death himself. How did you depart from this world, falling under the sway of Death?

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trailokyavasubhoktaaraM trailokyodvegadaM mahat || 6-111-50
jetaaraM lokapaalaanaaM kSheptaaraM shaMkarasya cha |

50. trailokyavasu bhortaaram= my husband enjoyed the wealth of all the three worlds; mahat trailokyodvegadam= he gave tremendous fear to the three worlds; jetaaram= he conquered; lokapaalaanaam= the guardians of the worlds; kSheptaaram= and lifted up; shankarasya= Lord Shiva (along with his seat, Mount Kailasa).

“My husband enjoyed the wealth of all the three worlds. He gave tremendous fear to the three worlds. He conquered the guardians of the worlds and lifted up Lord Shiva (along with his seat, Mount Kailasa).”

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dR^iptaanaaM nigrahiitaaramaaviShkR^itaparaakramam || 6-111-51
lokakShobhayitaaraM cha naadairbhuutaviraaviNam |

51. nigrahiitaaram= (My husband) held down; dR^iptaanaam= the ones who were arrogant; aaviShkR^ita paraakramam= He manifested his prowess; loka kShobhayitaaram= and shook up the worlds; bhuuta viraaviNam= He caused the living beings to weep; naadaiH= with his roars.

“My husband held down those who were arrogant. He manifested his prowess and shook up the worlds. He caused the living beings to weep, with his roars.”

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ojasaa dR^iptavaakyaanaaM vaktaaraM ripusaMnidhau || 6-111-52
svayuuthabhR^ityagoptaaraM hantaaraMbhiimakarmaNaam |

52. vaktaaram= he used to utter; dR^iptavaakyaanaam= arrogant words; ojasaa= with vigours; ripusamnidhau= in the presence of his enemies; svayuuthabhR^ityagoptaaram= he was the protector for his troop and to his servants; hantaaram= he was the killer; bhiima karmaNaam= of those who indulged in terrible acts.

“He used to utter arrogant words with vigour in the presence of his enemies. He was the protector for his troop and his servants. He was the killer of those who indulged in terrible acts.”

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hantaaraM daanavendraaNaam yakShaaNaaM cha sahasrashaH || 6-111-53
nivaatakavachaanaaM cha saMgrahiitaaramaahave |

53. hantaaram= He was the killer; daanavendraaNaam= of the lords of demons; yakShaNaam cha= and Yakshas the supernatural beings; sahasrashaH= in thousands; samgrahiitaaram= he was drawing the demons called Nivatakavachas to himself; aahave= in battles.

“He was the killer of the lords of demons and Yakshas the super natural beings in thousands. He was drawing to himself, the demons called Nivatakavachas, in battles.”

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naikayajJNaviloptaaraM traataaraM svajanasya cha || 6-111-54
dharmavyavasthaabhettaaraM maayaasraShTaaramaahave |

54. naikayaJNa viloptaaram= my husband ruined several sacrificial performances; traataaram= he was the protector; svajanasya cha= of his own people; dharmavyavasthaabhettaaram= he violated the moral order; maayaasraShTaaram= he created conjuring tricks; aahave= on battle-field.

“My husband ruined several sacrificial performances. He was the protector of his own people. He violated the moral order. He violated the moral order. He created conjuring tricks on the battle-field.”

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devaasuranR^ikanyaanaamaahartaaraM tatastataH || 6-111-55
shatrustriishokadaataaraM netaaraM svajanasya cha |

55. aahartaaram= he used to bring; devaasura nR^ikanyaanaam= the virgin-daughters of gods, demons and human beings; tatastataH= from here and there; shatrustriishoka daataaram= he brought mourning to his enemy’s wives; netaaram= he was the leader; svajanasya= of his own people.

“He used to bring the virgin-daughters of gods, demons and human beings from here and there. He brought mourning to his enemy’s wives. He was the leader of his own people.”

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laN^kaadviipasya goptaaraM kartaaraM bhiimakarmaNaam || 6-111-56
asmaakaM kaamabhogaanaaM daataaraM rathinaaM varam |

56. laN^kaadviipasya goptaaram= he was the protector of the island of Lanka; kartaaram= he was the doer; bhiima karmaNaam= of terrible deeds; daataaram= he was the bestower; kaama bhogaanaam= of desires and sensual gratifications; asmaakam= to us; varam= he was excellent; rathinaam= among the chariot-warriors.

“He was the protector of the island of Lanka. He was the doer of terrible deeds. He was the bestower of desires and sensual gratifications to us. He was excellent among the chariot-warriors.”

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evaMprabhaavaM bhartaaraM dR^iShTvaa raameNa paatitam || 6-111-57
sthiraasmi yaa dehamimaM dhaarayaami hatapriyaa |

57. dR^iShTvaa= seeing; bhartaaram= my husband; evam prabhaaram= with such power; paatitam= struck down; raameNa= by Rama; ya= I, who; hata priyaa= having my husband killed; sthiraa asmi= an hard-heated; dhaarayaami= bearing; imam= this; deham= body.

“Seeing my husband with such power struck down by Rama, I, having my husband killed, am hard-hearted indeed, still bearing this body.”

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shayaneShu mahaarheShu shayitvaa raakShaseshvara || 6-111-58
iha kasmaatpraasupto.asi dharaNyaaM reNuguNThitaH |

58. raakShaseshvara= O the king of demons!; kasmaat= why; asi= are you; shayitvaa= who were reposing; mahaarSheSu shayaneShu= on very valuable coaches; prasuptaH= are lying; reNuguN^Thita= covered with dust; dharaN^jaam= on ground?

“Having reposed on very valuable coaches, O the king of demons, why are you lying buried in sleep slumber on the bare ground and shrouded in dust?"

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yadaa te tanayaH shasto lakShmaNenendrajidyudhi || 6-111-59
tadaa tvabhihataa tiicramadya tvasmi nipaatitaa |

59. yadaa indrajit=when Indrajit; te tanayaH= your son; shastaH= was killed; yudhi= in battle; lakShmaNena= by Lakshmana; tadaa= then; tiivram abhihataa= I was hard-hit; adyatu= and today of course; nipaatitaa asmi= I am completely beaten down.

“When Indrajit, your son was killed in battle by Lakshmana, I was hard-hit then and today, of course, I am completely beaten down.”

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saahaM bandhujanairhiinaa hiinaa naathena cha tvayaa || 6-111-60
vihiinaa kaamabhogaishcha shochiShye shaashvatiiH samaaH |

60. hiinaa= bereft; bandhujanena= of kinsfolk; hiinaa= and forsaken; tvayaa cha= by you; naathena= my lord; vihiinaa= and deprived; kaamabhogaishcha= of desires and sensuous pleasures; saa aham= I, as such; shochiShye= shall lament; shashvatiiH samaah= for ever more years.

“Bereft of kinsfolk and forsaken by you, my lord, and deprived of desires and sensual enjoyments, I shall lament for ever more years.”

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prapanno diirghamadhvaanaM raajannadya sudurgamam || 6-111-61
naya maamapi duHkhaartaaM na vartiShye tvayaa vinaa |

61. raajan= O king!; adya= today; prasannaH= you obtained; diirgham adhvaanam= a long path; sudurgamam= very difficult to be traversed; naya= take; maamapi= me too; duHkhaartaam= tormented by grief as I am; tvayaa vinaa= without you= na vartiShy= I shall not survive.

“O king! Having embarked today on a long journey, which is very difficult to be traversed, take me too with you, tormented as I am with grief. I shall not survive without you.”

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kasmaattvaM maaM vihaayeha kR^ipaNaam gantumichchhasi || 6-111-62
diinaaM vilapatiiM mandaaM kiM vaa maaM naabhibhaaShase |

62. kasmaat= why; tvam ichchhasi= do you intend; gantum= to go; vihaaya= leaving; maam= me; iha= here; kR^ipaaNam= miserable as I am; kimva= why; maabhibhaaShase= you not speak; maam= to me; diinaam= the sad; vilaptiim= the lamenting; mandaam= and the unfortunate one?.

“Why do you intend to go, leaving me here, miserable as I am? Why do you not speak to me, a sad and lamenting creature, and unfortunate as I am?”

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dR^iShTvaa na khalvabhikruddho maamihaanavaguNThitaam || 6-111-63
nirgataaM nagaradvaaraatpadbhyaamevaagataaM prabho |

63. prabho= O, Lord!; na abhikruddhaH khalu= are you not indeed enraged; dR^iShTvaa= in seeing; maam= me; iha= here; nirgagataam= having come out; nagara dvaaraat= through the City-gate; aagataam padbhyaameva= coming on foot; anavaguNThitaam= unveiled; eva= in this way?

“O Lord! Are you not indeed enraged, in seeing me on foot in this way out through the city-gate, unveiled and come on foot in the way?

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pashyeShTadaara daaraaMste bhraShTalajjaavaguNThanaan || 6-111-64
bahirniShpatitaan sarvaan kathaM dR^iShTvaa na kupyasi |

64. iShTadaara= O lover of your consorts!; pashya= look at; te sarvaan daaraan= all your spouses; niShpatitaan= who came; bahiH= out bhraShTa lajjaavaguNThanaan= with their veils dropped off; katham na kupyasi= why are you not getting enraged; dR^iShTvaa= in seeing this?

“O lover of your consorts! Look at all your spouses, who came out, with their veils dropped off. Why are you not getting enraged in seeing this?”

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ayam kriiDaasahaayaste.anaatho laalapyate janaH || 6-111-65
na chainamaashvaasayasi kiM vaa na bahumanyase |

65. ayam janaH= this Mandodari; kriiDaasahaayaH= who was helping in your sport; te= with you; laalapyate= is weeping; anaathaH= with helplessness; na cha aashvaasayasi= you are not consoling; enam= her; na bahumamyase kim vaa= do you not have a high esteem of her?.

“This Mandodari, who was helping in your sport with you, is weeping with helplessness. You are not consoling her. Do you not have a high esteem of her?”

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yaastvayaa vidhavaa raajan kRitaa naikaaH kulastriyaH || 6-111-66
pativrataa dharmarataa gurushushruuShaNe rataaH |
taabhiH shokaabhitaptaabhiH shaptaH paravashaM gataH || 6-111-67
tvayaa viprakR^itaabhiryattadaa shaptaM tadaagatam |

66-67. paravasham gataH= you have fallen under the sway; taabhiH= of your enemies; shaptaH= in that you were cursed; naikaaH= by the numerous; kulastriyah= women of noble lineage; yaah pativrataaH= who though devoted to their husband; dharmarataaH= fond of piety; rataaH guru shuShruuShaNe= and intent on the service of their elders; kR^itaaH vidhavaaH= had been widowed; tvayaa= by you; raajan= had been widowed; tvayaa= by you; raajan= O king; shokaabhataptaabhiH= and were accordingly tormented with grief; yat shaptam= that curse which was pronounced; viprakR^itaabhiH= by those woman; tadaa= at that time; tvaya= on their having been wronged by you; tat= that aagatam= has fallen (on you).

“You have fallen under the sway of your enemies in that you were cursed by the numerous women of noble lineage, who, though devoted to their husband, fond of piety and intent on the service of their elders, had been widowed by you, O king, and were accordingly tormented with grief. That curse which was pronounced at that time by those aggrieved women on their having been wronged by you, has fallen on you.”

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pravaadaH satya evaayaM tvaaM prati praayasho nR^ipa || 6-111-68
pativrataanaaM naakasmaatpatantyashruuni bhuutale |

68. praayashaH= probably; ayam= this; pravaadaH= popular saying; (that) ashruuNi= the tears; pativrataanaam= of virtuous wives; na patanti= do not generally fall; bhuutale= on the ground; akasmaat= in avain; satya eva= has come out true; tvaam prati= in your case; nR^ipa= O king!.

“The popular saying that ‘the tears of virtuous wives d not generally fall on the ground in vain’ has come out probably true in your case O king!”

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kathaM cha naama te raajan lokaanaakramya tejasaa || 6-111-69
naariichauryamidaM kShudraM kR^itaM shauNDiiryamaaninaa |

69. katham cha naama= how; idam= this; kShudram= mean; naariichauryam= act of abducting a lady; kR^itam= was done; shauN^Diiryamaaninaa= by you who were proud of your prowess; aakramya= invading; lokaam= the worlds; te tejasaa= with your vital power, raajan= O, king!

“How was this mean act of abducting a lady, done by you, who having invaded the three worlds, were proud f your prowess?”

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apaniiyaashramaadraamaM yanmR^igachchadmanaa tvayaa || 6-111-70
aaniitaa raamapatnii sa tatte kaataryalakShaNam |

70. tat= that; te kaatarya lakShaNam= was a mark of your cowardice; aashramaat= (that) from a hermitage; saa= that; raamapatnii= Rama’s consort yat aamiitaa= was a= by you; borne away tvayaa= by you; mR^igachchhadmanaa= in the pretext of a deer; apaniiya= by luring away; raamam= Rama; aashramaat= from his hermitage.

“It was indeed a mark of your cowardice that Rama’s consort was borne away by you, after luring away Rama from his hermitage in the pretext of deer”

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kaataryaM na cha te yuddhe kadaachitsaMsmaraamyaham || 6-111-71
tattu bhaagyaviparyaasaannuunaM te pakvalakShaNam |

71. aham= I; na samsmaraami= do not recall; te kaataryaami= your faint-heartenedness; kadaachit= at any time; yuddhe= on the battle-field; tattu= that abduction of Seetha, however; bhaagya viparyaasaat= was due to your ill-luck; te pakva lakShaNam= as the result of your sins; muunam= certainly.

“I do not recall your faint-heartedness at any time on the battle-field. That case of abduction of Seetha, however, was due to your ill-luck and certainly as the result of your sins.”

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atiitaanaagataarthajJNo vartamaanavichakShaNaH || 6-111-72
maithiliimaahR^itaam dR^iShTvaa dhyaatvaa niHshvasya chaayatam |
satyavaaksa mahaabaaho devaro me yadabraviit || 6-111-73
ayan raakShasamukhyaanaaM vinaashaH paryupasthitaH |
kaamakrodhasamutthena vyasanena prasa~Nginaa || 6-111-74

72-74. mahaabaaho= O the mighty armed one!; saH me devaraH= (Whatever) my younger brother-in-law, vibhishana; atiitaanaagataarthajJNaH= who knows matters relating to the past and of the future; vartamaana vichakShaNaH= and also conversant with the present; abraviit= said; dhyaatvaa= after reflecting; niHshvashvasya= and sighing; aayatam= for long; dR^iShTvaa= on seeing; maithiliim= Seetha; aahR^itaam= abducted (by you); ‘vinaashaH= the destruction; ayam raakShamukhyanaam= of the chiefs among the demons; paryupasthitaH= is now imminent; saH satyavaak= have become true words; kaama krodha samuthena= had come from the lust, wrath; prasaNginaa vyasanena= and addiction to the vice of deep attachment.

"O the mighty armed one! Whatever my younger brother-in-law, Vibhishana who knows matters relating to the pat and of the future and also conversant with the present said after reflecting and sighing for long, on seeing Seetha abducted by you: 'The destruction of the chiefs among the demons now is imminent, have become true words. This misfortune had come from the lust, wrath and addiction to the vice of deep attachment."

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nirvR^ittastvatkR^ite.anarthaH so.ayaM muulaharo mahaan |
tvayaa kR^itamidan sarvamanaathaM rakShasaan kulam || 6-111-75

75. saH ayam= this; mahaan anarthaH= major disaster; nirvR^ittaH= occured; muulaharaH= destroying our very root; tvatnimittam= because of you; idam= this; sarvam= entire; raakShasam kulam= race of demons; kR^itam anaatham= has been deprived of its protector; tvayaa= by you.

"This major disaster occurred, destroying our very root, because of you. This entire race of demons has been deprived of its protector, by you."

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na hi tvan shochitavyo me prakhyaatabalapauruShaH |
striisvabhaavaattu me buddhiH kaaruNye parivartate || 6-111-76

76. prakhyaate bala pauruShaH= having illustrious strength; nahi= are indeed not; shochitavyaH= do not deserve to be lamented for; me= by me; striisvabhaavaat= but, because of feminine nature; me buddhiH= my mind; parivartate= is learning; kaaruNye= towards melancholy.

"You, who were far illustrious for your strength and prowess, do not deserve to be lamented for by me. But, because of feminine nature, my mind is leaning towards melancholy."

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sukR^itan duShkR^itaM cha tvaM gR^ihiitvaa svaaM gatiM gataH |
aatmaanamanushochaami tvadviyogena duHkhitaam || 6-111-77

77. gR^ihiitvaa= by taking away; sukR^itam= merit; duShkR^itam cha= and sin; tvam= you; gataH= obtained; svaam= your; gatim= course of fate; tvadvinaashena= by your death; anushochaami= I am mourning; aatmaanaam= about my own self; duHkhitaam= so afflicted as I am.

"By taking away your merit and sin, you obtained your course of fate. I, however, mourn for my own self, so afflicted as I am, by your death."

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suhR^idaaM hitakaamaanaaM na shrutaM vachanaM tvayaa |
bhraatR^iiNaaM chaiva kaartsnyena hitamuktaM dashaanana || 6-111-78

78. dashaananaa= O Ravana!; vachanam= the advice; suhR^idaam= of your friends; hita kaamaanaam= who wish for your welfare; na shrutam= was not heard; tvayaa= by you; na= nor; hitam= the words of welfare; uktam= spoken; bhraatR^iiNaam cha= by your brothers; kaartsnyana= completely.

"O Ravana! You did not hear the advice of your friends, who wish for your welfare. Nor did you hear the words of your brothers completely."

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hetvarthayuktaM vidhivachchhreyaskaramadaaruNam |
vibhiiShaNenaabhihitaM na kR^itaM hetumattvayaa || 6-111-79

79. abhitam= the counsel offered; vibhiiShaNena= by Vibhishana; hatvarthayuktam= which was endowed with reason and meaning; vidhivat= according to rule of conduct; shreyaskaram= wholesome; adaaruNam= gentle; hetumat= and well-founded; na kR^itam= was not implemented; tvayaa= by you.

"The counsel offered by Vibhishana, which was endowed with reason, meaning, rule of conduct, wholesome, gentle and well-founded, was not implemented by you."

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maariichakumbhakarNaabhyaaM vaakyaM mama pitustathaa |
na shrutaM viiryamattena tasyedaM phalamiidR^isham || 6-111-80

80. maariichakumbhakarNaabhyaam= the advices offered by Mareecha and Kumbhakarna; tathaa= and; mama= my advice; pitruH vaakyam= the words of my father; na shrutam= have not been heeded; viiryamattena= by you, who were arrogant of your prowess; tasya iidR^isham= what is followed; idam phalam= is a bitter consequence (of your perversity).

"The advices offered by Mareecha, Kumbhakarna, myself and my father have not been heeded by you, who were arrogant of your prowess. What is followed is a bitter consequence of your perversity."

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niilajiimuutasaMkaasha piitaambhara shubhaaN^gada |
svagaatraaNi vinikShipya kiM sheShe rudhiraaplutaH || 6-111-81

81. niilajiimuuta samkaasha= my lord, resembling a dark cloud in hue; piitaambara= clad in yellow; shubhaaN^gada= and decked with brilliant armlets!; kim= why; sheShe= are you lying; svagaatraaNi= with your limbs; vinikShipya= cast away on the ground; rudhiraaplutaH= and anointed with blood?

"My lord, resembling a dark cloud in hue, clad in yellow and decked with brilliant armlets, why are you lying with your limbs, cast away on the ground and bathed in blood?"

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prasupta iva shokaartaaM kiM maaM na pratibhaaShase |
mahaaviiryasya dakShasya saMyugeSvapalaayinaH || 6-111-82
yaatudhaanasya dauhitra kiM maaM na pratibhaaShase |

82. prasuptaH iva= as though fast asleep; kim= why; na pratibhaaShase= are you not replying; maam= to me; dauhitriim= the granddaughter; yaatudhaanasya= of Sumali, the demon; dakShasya= who was clever; mahaaviirasya= endowed with extraordinary prowess; apalaayinaH= and never retreated; samyugeShu= in battle; shokaartam= tormented with grief as I am.

"As though fast asleep, why are you not replying to me, the granddaughter of Somali the demon who was clever, endowed with extraordinary prowess and never retreated in battles, tormented with grief as I am?"

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uttiShThottiShTa kiM sheShe nave paribhave kR^ite || 6-111-83
adya vai nirbhayaa laN^kaaM praviShTaaH suuryarashmayaH |

83. uttiShTha, uttiShTha= arise, arise!; kR^ite= after getting; nave paraabhave= a fresh insult; kim= why; sheShe= are you lying down?; suuryarashmayaH= the sun's rays; praviShTaaH= have entered; laN^kaam= Lanka; adya= today; nirbhayaaH= without any fear.

"Arise, arise! Why are you lying down, though subjected to a fresh insult? The sun's rays have penetrated deep into Lanka today, without any fear."

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yena suudayase shatruun samare suuryavarchasaa || 6-111-84
vajraM vajradharasyeva so.ayaM te satataarchitaH |
raNe bahupraharaNo hemajaalapariSkR^itaH || 6-111-85
parigho vyavakiirNaste baaNaishchhinnaH sahasradhaa |

84-85. chhinnaH= torn; sahasradhaa= into thousand pieces; aam parigham= that very iron bludgeon; te= of yours; suurya varcasaa= which was brilliant as the sun; vajram iva= like a thunderbolt; vajradharasya= of Indra; yena= with which; suudayase= you killed; shatruun= your enemies; samare= in the battle-field; satataarchitaH= which was constantly honoured by you; bahupraharaNaH= which had struck many; raNe= in battle; hemajaalapariShkR^itaH= and which was decked with gold; vyavakiirNaH= lies scattered.

"Torn into thousand pieces, that iron bludgeon of yours, which was brilliant as the sun, like a thunderbolt of Indra, with which you killed your enemies in the battle-field, which was constantly honoured by you, which had struck many in battle and which was decked with gold, lies scattered."

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priyaamivopasaMgR^ihya kim sheShe raNamediniim || 6-111-86
apriyaamiva kasmaachcha maaM nechchhasyabhibhaaShitum |

86. kim= why; sheShe= are you lying down; upasamgR^ihya= embracing; raNa mediniim= the battle-ground; priyaamiva= as one would embrace a loved one?; kasmaat= why; nechchhasi= do you not feel inclined; abhibhaaShitum= to reply; maan= to me; apriyaamiva= as though I were abhorrent (to you)?

Why are you lying down, embracing the battle-ground, as one would embrace a loved one? Why do you not feel inclined to reply to me, as though I were abhorrent to you?"

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dhigastu hR^idayan yasyaa mamedaM na sahasradhaa || 6-111-87
tvayi pa~nchatvamaapanne phalate shokapIDitam |

87. dhik astu= woe be to me; yasyaaH= that; idam hR^idayam= this heart; mama= of mine; na phalate= is not burst asunder; sahasradhaa= into thousand pieces; shoka piiDitam= tormented as I am with grief; tvayi aapanne= now that you have returned; paN^chatvam= to the five elements.

"Woe be to me, that my heart is not bursting into pieces, tormented as I am with grief, now that you have returned to the five elements."

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ityevaM vilapantii saa baaSpaparyaakulekShaNaa || 6-111-88
snehopaskannahR^idayaa tadaa mohamupaagamat |

88. vilapantii= lamenting; ityevam= in this way; saa= that Mandodari; baaShpa paryaakulekShaNaa= with her eyes filled with tears; snehopaskannahR^idayaa= and her heart moistened with love; tadaa= at that time; upaagamat= fell into; moham= a swoon.

Lamenting thus, with her eyes filled with tears and her heart moistened with love, Mandodari, at that time, fell into a swoon.

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kashmalaabhihataa sannaa babhau saa raavaNorasi || 6-111-89
saMdhyaanurakte jalade diiptaa vidyudivojjvalaa |

89. raavaNorasi= (Fallen on) the breast of Ravana; saa sannaa= the dispirited Mandodari; kashmalaabhihataa= stricken as she was with grief; babhau= shone; diiptaa ujjvalaa vidyut iva= like a vivid flash of lightning; jalade= across a rainy cloud; samdhyaanurakte= reddened by the glow of twilight.

Fallen on the breast of Ravana, that dispirited Mandodari, stricken as she was with grief, shone like a vivid flash of lightning across a rainy cloud, reddened by the flow of twilight.

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tathaagataaM samutthaapya sapatnyastaaM bhR^ishaaturaaH || 6-111-90
paryavasthaapayaamaasuu rudantyo rudatiiM bhR^isham |

90. samutthaapya= raising up; taam= Mandodari; tathaagatam= who was in that condition; bhR^isham rudantiim= bitterly weeping; sapatnyaiH= her co-wives; rudantyaH= who were also weeping; bhR^ishaaturaaH= very much distressed as they were; paryavasthaapayaamaasuH= consoled her.

Raising up Mandodari, who was in that condition bitterly weeping, her co-wives who were also weeping, very much distressed as they were, began to console her (as follows):

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kiM te na viditaa devi lokaanaaM sthitiradhruvaa || 6-111-91
dashaavibhaagaparyaaye raajJNaaM vai chaJNchalaaH shriyaH |

91. te na viditaa kim= don't you know; adhruvaa sthitiH= the uncertain state; lokaanaam= of the worlds; devi= O queen! raajJNaam shriyaH= that wealth of kings; chaNchalaaH= is unsteady; dashaavibhaagaparyaaye= when there is a change in the tide of their fate?

"Don't you know the uncertain state of the worlds, O queen, that the wealth of kings is unsteady, when there is a change in the tide of their fate?"

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ityevamuchyamaanaa saa sashabdaM prarudoda ha || 6-111-92
snaapayantii tadaasreNa stanau vaktraM sunirmalam |

92. uchyamaanaa= while they were consoling; ityevam= thus; saa= she; asreNa= with her tears; snaapayantii= moistening; sunirmalam vaktram= her very pure face; stanau= and breasts; praruroda ha= wept; sushabdam= very loudly; tadaa= at that moment.

While they were consoling thus, Mandodari, moistening her breasts and her spotless face in tears, wept aloud at that moment.

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etasminnantare raamo vibhIShaNamuvaacha ha || 6-111-93
sanskaaraH kriyataaM bhraatuH striyashchaitaa nivartaya |

93. etasmin antare= In the meanwhile; raamaH= Rama; uvaacha ha= spoke; vibhiiShaNam= to Vibhishana (as follows): bhraatuH= samskaaraH= let the obsequies of your brother; kriyataan= be performed; strigaNaaH= let these crews of woment; parisaantvyataam= be consoled.

In the meanwhile, Rama spoke to Vibhishana as follows: "Let the obsequies of your brother be performed and let these crews of women be consoled."

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tamuvaacha tato dhiimaan vibhiiShaNa idaM vachaH || 6-111-94
vimR^ishya buddhyaa dharmajJNo dharmaarthasahitaM hitam |

94. tataH= thereupon; dhiimaan vibhiiShaNaH= the intelligent Vibhishana; dharmajJNaH= the knower of virtue; vimR^ishya= reflecting; buddhyaa= with his intellect; uvaacha= spoke; idam vachaH= the following words; dharmaarthasahitam= which were in conformity with righteousness; hitam= and self-interest.

Reflecting with his intellect, the intelligent Vibhishana, the knower of virtue, thereupon, spoke to Rama, the following words, which were in conformity with righteousness and self-interest.

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tyaktadharmavratan krUraM nR^ishansamanR^itaM tathaa || 6-111-95
naahamarhoasmi sanskartuM paradaaraabhimarshakam |

95. aham= I; arhaH na asmi= am not obliged; samskartum= to perform the obsequies; tyaktadharmavratam= to him, who had abandoned the vow of virtue; kruram= who was cruel; nR^ishamsam= who killed human beings; tathaa= and; anR^itam= who was cheating; paradaaraa bhimarshinam= and who was longing for others' wives.

"I am not obliged to perform the obsequies to him, who had abandoned the vow of virtue, who was cruel, who killed human beings, who was a cheater and who had longed for others' wives."

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bhraatR^irUpo hi me shatrureSha sarvaahite rataH || 6-111-96
raavaNo naarhate pUjaaM pUjyoapi gurugauravaat |

96. eShaH raavaNaH= this Ravana; rataH= who was interested; sarvaahite= in wishing evil to all; pujyo.api= though venerable; gurugauravaat= as a respectable elder; na arhate= is not fit; puujaam; for honour; me shatruH= he is my enemy; braatR^iruupaH= in the form of a brother.

"This Ravana, who was interested in wishing evil to all, though venerable as a respectable elder, is not fit for honour. He is my enemy, in the guise of a brother."

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nR^ishansa iti maan raama vakShyanti manujaa bhuvi || 6-111-97
shrutvaa tasya guNaansarve vakShyanti sukR^itaM punaH |

97. raama= O Rama!; maanujaaH= the human beings; bhuvi= on this earth; vakShyanti= may speak; maam= about me; nR^ishamsaH iti= as ruthless (if I do not perform obsequies); punaH= again; shrutvaa= after hearing; tasyaaguNaan= about is bad qualities; sarve= all of them; vakShyanti= will speak of it; sukR^itam= as a good act.

"If I do not perform obsequies, O Rama, the human beings on earth will speak about me as ruthless. But, on hearing about his bad qualities all of them will speak of it as a good act."

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tachchhrutvaa paramapriito raamo dharmabhR^itaan varaH || 6-111-98
vibhiiShaNamuvaachedan vaakyaGYo vaakyakovidam |

98. shrutvaa= hearing; tat= those words; raamaH= Rama; varaH= the best; dharma bhR^itaam= among the supporters of virtue; vaakya kovidaH= and skilled in speech; parama priitaH= was very much pleased; uvaacha= and spoke; idam= the following words; vibhiiShaNam= to Vibhishana; vaakyajJNam= the intelligent one in speech.

Hearing those words, Rama the best among the supporters of virtue and skilled in speech, was very much pleased and spoke the following words to Vibhishana, the intelligent one in his speech.

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tavaapi me priyan kaaryaM tvatprabhavaachcha me jitam || 6-111-99
avashyan tu kShaman vaachyo mayaa tvaM raakShaseshvara |

99. raakShaseshvara= O king of demons!; priyam= a favourite act; kaaryam= is to be done; tava= to you; me api= by me too; jitam= (the battle) was won; mayaa= by me; tvatprabhaavaat= because of you; avashyam= certainly; kShamam= an appropriate advice; vaachyaH= is to be told; mayaa= by me.

"O king of demons! I too have to do a favour to you. I won the battle because of you. Certainly I have to give you an appropriate advice."

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adharmaanR^itasanyuktaH kaamameSha nishaacharaH || 6-111-100
tejasvii balavaa~nshUraH sa~NgraameShu cha nityashaH |

100. eShaH= this; nishaacharaH= demon; adharmaaNR^ta samyuktaH= may be full of unrighteous and falsehood; tu= but; tejasvii= (he was) brilliant; balavaan= strong; nityashaH shuraaH cha= and ever a brave warrior; samgraameShu= in battles.

"This demon may be full of unrighteousness and falsehood. But, he was brilliant, strong and ever a brave warrior in battles."

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shatakratumukhairdevaiH shruuyate na paraajitaH || 6-111-101
mahaatmaa balasampanno raavaNo lokaraavaNaH |

101. shruuyate= it is heard that; raavaNaH= Ravana; mahaatmaa= who was mighty; balasampannaH= endowed with strength; lokaraavaNaH= and who was causing people to cry; na paraajitaH= was not conquered; viiraiH= by the chiefs; shatakratumukhaiH= like Indra and others.

"It is heard that Ravana who was mighty, endowed with strength and who was causing people to cry, was not conquered by the chiefs like Indra and others."

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maraNaantaani vairaaNi nirvR^ittaM naH prayojanam || 6-111-102
kriyataamasya sanskaaro mamaapyeSha yathaa tava |

102. vairaaNi= hostilities; maraNaantaani= end with death; naH= our; prayojanam= purpose; nirvR^ittam= has been accomplished; asya samskaaraH= let his funeral rites; kriyataam= be performed; eShaH= he; maam api= is as good mine also; yathaa tava= as yours.

"Hostilities end with death. Our purpose has been accomplished. Let his funeral rites be performed. He is even as good mine also, as yours."

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tvatsakaashaanmahaabaaho sanskaaran vidhipuurvakam || 6-111-103
paaptu marhati dharmeNa tvaM yashobhaagbhaviShyasi |

103. vidhipuurvakam= according to rule; dashagriivaH= Ravana; arhati= is eligible; praaptum= to get; samskaaram= obsequies; tvatsakaashaat= from you; dharmeNa= by usage; tvam= you; bhaviShyasi= will become yashobhaak= fit for glory.

"According to rule, Ravana is eligible to get the last rites on his dead body from you, by usage. You will also become fit for glory."

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raaghavasya vachaH shrutvaa tvaramaaNo vibhiiShaNaH || 6-111-104
sanskaareNaanuruupeNa bhraataraM raavaNam hatam |

104. shrutvaa= having heard; vachaH= the words; raaghavasya= of Rama; vibhiiShaNaH= Vibhishana; tvaramaaNaH= in haste; aarebhe= began; samskaarayitum= to do obsequies; hatam bhraataram= to his dead brother; raavaNam= Ravana.

Having heard the words of Rama, Vibhishana in haste began to do obsequies to Ravana, his dead brother.

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sa pravishya puriiM laN^kaaM raakShasendro vibhiiShaNaH || 6-111-105
raavanasyaagnihotraM tu niryaapayati satvaram |

105. pravishya= entering; laN^kaam puriim= the City of Lanka; saH vibhiiShaNaH= that Vibhishana; raakShasendraH= the lord of demons; satvaram= quickly; niryaapayati= concluded; agnihotram= the Agnihotra (act of poring oblations into the sacred fire); raavaNasya= carried on by Ravana.

Entering the City of Lanka, that Vibhishana, the lord of demons, quickly concluded the Agnihotra (the act of pouring oblations into the sacred fire) carried on by Ravana.

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shakaTaan daaruruupaaNi agniin vai yaajakaaMstathaa || 6-111-106
tathaa chandanakaaShThaani kaaShThaani vividhaani cha |
agaruuNi sugandhiini gandhaaMshcha surabhiiMstathaa || 6-111-107
maNimuktaapravaaLaani niryaapayati raakShasaH |

106-107. raakShasaH= Vibhishana; niryaatayati= actually caused to be brought together; shakaTaan= carts; daaruruupaaNi= excellent varieties of firewood; agniin= the three sacred fires; tathaa= and; yaajajaan= the priests required to officiate at the obsequies; tathaa= and; chandanakaaShThaani= logs of sandalwood; vividhaani kaaShThaani= various types of fire wood; sugandhiini agaruuNi= pieces of fragrant aloe-wood; gandhaamshcha= odorous; surabhiin= perfumes; tathaa= and; maNimuktaapravaaLaani= gems, pearls and corals.

Vibhishana actually caused to be brought together, carts, excellent varieties of firewood, the three sacred fires and the priests required to officiate at the obsequies, logs of sandalwood, various types of firewood, pieces of fragrant aloe-wood, odorous perfumes, as well as gems, pearls and corals.

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aa jagaama muhuurtena raakShasaiH parivaaritaH || 6-111-108
tato maalyavataa saardhaM kriyaameva chakaara saH |

108. parivaaritaH= surrounded; raakShasaiH= with demons; aajagaama= (he) came back; muhurtena= for a while; tataH= thereupon; saH= he; maalyavataasaartham= together with Malyavan (the father of his own mother); chakaara kriyaam= initiated the obsequies.

Surrounded with demons, he came back for a while and thereupon, Vibhishana along with malyavan (the father of his own mother) initiated the obsequies.

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sauvarNiiM shibikaaM divyaamaaropya kShaumavaasasam || 6-111-109
raavaNaM raakShasaadhishamashrupuurNamukhaa dvijaaH |
tuuryaghoShaishcha vividhaiH stuvadbhishchaabhinanditam || 6-111-110
pataakaabhishcha chitraabhiH sumanobhishcha chitritaam |
utkShipya shibikaaM taaM tu vibhiiShaNapurogamaaH || 6-111-111
dakShiNaabhimukhaaH sarve gR^ihya kaaShThaani bhejire |

109-111. aaropya= placing; raavaNam= Ravana; kShauma vaasanam= who was covered with linen; tuuryaghoShaiH= hailed with blasts of various musical instruments; stuvadbhiH= as well as panegyrists; raakShasaadhiisham= the lord of demons; divyaam= in a beautiful; sauvarNiim shibikaam= golden palanquin; sarve dvijaaH= all Brahmanas (forming part of the demon's race, which was apparently divided into four classes, like human beings) ashrupuurNamukhaah= (stood round him) with their faces filled with tears; utkShipya= lifting up; taam shibikaam= that palanquin; chitritaam= which had been decorated; chitraahiH pataakaabhishcha= chitritaam= which had been decorated; chitraabhiH pataakaabhishcha= with colourful flags; sumanobhiH= and flowers; gR^ihya= and taking up; kaaShThaani= blocks of wood; vibhiiShaNa purogamaaH= all the demons for their part with Vibhishana in front; bhejire= proceeded; dakShiNaabhimukhaaH= with their faces turned towards the south.

Placing Ravana, the lord of demons, who was covered with linen, accompanied by blasts of various musical instruments as well as panegyrists singing his the Brahmanas (forming part of the demon's race, which was apparently divided into four classes, like human beings) stood around him with their faces filled in tears. Lifting up that palanquin, which had been decorated with colorful flags and flowers and taking up blocks of wood, all the demons for their part, with Vibhishana in front, proceeded with their face turned towards the south.

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agnayo diipyamaanaaste tadaadhvaryusamiiritaaH || 6-111-112
sharaNaabhigataah sarve purastattasya te yayuH |

112. te= those; agnayaH= sacrificial fires; diipyamaanaaH= were ignited; adhvaryu samiiritaaH= and re-animated, as they were, by Adhvaryu priests the performers of the sacrificial act; tadaa= at that time; te= those fires; sharaNaabhigataaH= were contained in earthen pots; yayuH= went; purastaat= in front; tasya= of Ravana's body.

Those sacrificial fires were ignited and re-animated, as they were, by Adhvaryu priests, the performers of the sacrificial act, at that time. Those sacrificial fires were contained in earthen pots and went in front of Ravana's body.

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antaHpuraaNi sarvaaNi rudamaanaani satvaram || 6-111-113
pR^iShThato.anuyayustaani plavamaanaani sarvataH |

113. taani sarvaaNi= all those; antaHpuraaNi= women of the gynaecium; rudamaanaani= while weeping; annyayuH pR^iShThataH satvanam= followed at his heels with quick paces; plavamaanaani sarvataH= stumbling as they were, on all sides.

All those women of the gynaecium, while weeping, followed at his heels with quick paces, stumbling, as they were, on all sides.

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raavaNam prayate deshe sthaapya te bhR^ishaduHkhitaaH || 6-111-114
chitaaM chandanakaaShThaishcha padmakoshiirasaMvR^itaam |
braahmyaa saMvartayaamaasuu raaN^kavaastaraNaavR^itaam || 6-111-115
vartate vedavihito raajJNo vai pashchimaH kratuH |

114-115. sthaapya= keeping; raavaNam= (the body of ) Ravana; prayate deshe= on a consecrated spot; (Vibhishana and others); bhR^isha duHkhitaaH= who were very much afflicted with grief; samvartayaamaasuH chitaam= piled up a pyre; braahmyaa= which was sacred; chandana kaaShThaishcha= with logs of sandalwood; padma koshiira samvR^itaam= moistened with perfumes called Padmaka and Koshira; raaNka vaastaraNaavR^itam= covered with the skin of black antelopes; vartate= turned about; pashchima kratuH= to perform the obsequies; vedavihitaH= in accordance= with the Vedic rites; raajJNaH= in honour of the king.

Keeping the body of Ravana on a consecrated spot, Vibhishana and others, who were very much afflicted with grief, piled up a sacred pyre, with logs of sandalwood, moistened with perfumes called Padmaka and Koshira and covered with the skin of black antelopes, turned about to perform the obsequies in accordance with Vedic rites in honour of the king.

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prachakruu raakShasendrasya pitR^medhamanuttamam || 6-111-116
vediM cha dakShiNapraachyaaM yathaasthaanaM cha paavakam |

116. prachakruH= (They) performed; pitR^imedham= the ancestral oblations; raavaNasya= to Ravana; anuttamam= in a superb way; vedimcha= (They constructed) an altar; dakShiNapraachyaam= in the south-east (of the funeral pile); paavakam yathaasthaanam= and placed the sacred fire in its proper place.

They performed the ancestral oblations to Ravana in a superb way. They constructed an altar in the south-east the funeral pile) and placed the sacred fire in its proper place.

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pR^iShadaajyena saMpuurNaM sruvaM skandhe prachikShipuH || 6-111-117
paadayoH shakaTaM praaduruurvoshcholuukhalaM tadaa |

117. prachikShipuH= (They) poured; sruvam= a small wooden ladle; sampuurNam= full; vR^iShadaajyena= of ghee mixed with curds; skande= on his shoulders; praaduH= and placed; shakaTam= a cart; paadayaH= at his feet; tadaa= and then; uluukhalam= a wooden mortar; uurvoH cha= at his thighs.

They poured a ladle-full of ghee mixed with curds on his shoulders, placed a cart at his feet and then a wooden mortar at his thighs.

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daarupaatraani sarvaaNi araNiM chottaraaraNim || 6-111-118
dattvaa tu musalaM chaanyaM yathaasthaanaM vichakramuH |

118. dattvaa= having set; sarvaaNi= all; daarupaatraaNi= the wooden vessels; araNim= the lower piece of wood used for kindling fire at a sacrifice; uttaraaraNim= and the upper wood (which is rotated at great spped, on to lower one, to produce fire by friction); musalam= the wooden pestle used in the sacrifice; anyamcha= and other things; yathaasthaanam= at their proper place; vichakramuH= they circled around the funeral pyre.

Having set at their proper place, all the wooden vessels (used in Agnihotra), the lower piece of wood used for kindling fire at a sacrifice and the upper piece of wood (which is rotated at great speed on to lower one, to produce fire by friction), the wooden pestle and other things used in the sacrifice, they circled around the funeral pyre.

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shaastradR^iShTena vidhinaa maharShivihitena cha || 6-111-119
tatra medhyaM pashuM hatvaa raakShasendrasya raakShasaaH |
paristaraNiikaaM raajJNoghR^itaaktaaM samaveshayan || 6-111-120

119-120. vidhena maharShivihitena= according to ordinance laid down by eminent sages; shaastradR^iShTena= and according to the rules viewed in the Vedas; hatvaa= having sacrificed; medhyam pashum= a goat fit for sacrifice; tatra= at that spot; raakShasaaH= the demons; samaveshayan paristaraNikaam= spread the limbs of the dead goat; ghR^itaaktaam= dampened with ghee; raajJNaH= on Ravana; raakShasendrasya= the king of demons.

According to ordinance laid down by eminent sages and according to the rules viewed in Vedas, having sacrificed a goat fit for sacrifice at that spot, the demons dampened with ghee on Ravana the King of demons.

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gandhairmaalyairalaMkR^itya raavaNaM diinaamaanasaaH || 6-111-121
vibhiiShaNasahaayaaste vasttraishcha vividhairapi |
laajairavakiranti sma baaShpapuurNamukhaastathaa || 6-111-122

121-122. alamkR^itya= having decorated; raavaNam= the body of Ravana; gandhaiH= with perfumes; maalyaiH= garlands; tathaa vividhaiH vastraiH= and various kinds of clothes; te= those demons; vibhiiShaNa sahaayaaH= accompanied by Vibhishana; diinamaanasaaH= who were distressed in mind; tathaa= and who were distressed in mind; tathaa= and baaShpapuurNa mukhaaH= and with their faces bathed in tears; avaakirantisma= poured; laajaiH= parched grains of rice.

Having decorated the body of Ravana with perfumes, garlands and various kinds of clothes; those demons accompanied by Vibhishana, distressed as they were in their minds, poured parched grains of rice, with their faces bathed in tears.

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sa dadau paavakan tasya vidhiyuktan vibhiiShaNaH |
snaatvaa chaivaardravastreNa tilaan darbhavimishritaan || 6-111-123
udakena cha saMmishraan pradaaya vidhipuurvakam |
pradaaya chodakaM tasmai muurdhnaa chainaM namasya cha || 6-111-124
taaH striyoanunayaamaasa saantvamuktvaa punaH punaH |
gamyataamiti taaH sarvaa vivishurnagaraM tataH || 6-111-125

123-125. saH vibhiishaNah= that Vibhishana; dadau paavakam= set fire; tasya= to Ravana; vidhiyuktam= according to the rules in scriptures; snaatvaa= washing himself; pvadaaya= and offering; aardravastreNa= in his wet clothes; vidhipuurvakam= according to scriptural ordinance; tilaan= sesame seeds; sammishritaan= mixed; udakena cha= with water; darbha mishritaan= as well as blades of sacred Kusha grass; namasyacha= and offering salutation; enam= to Ravana; muurdhanaa= with his head; anunayaamaasa= and entreated; taaH striyaH= those women; gamyataam iti= to return; saantvayitvaa= consoling them; punaH punaH= again and again; tataH= then; taaH sarvaaH= all of them; nagaram vivashuH= returned to the city.

That Vibhishana set fire to Ravana, according to the rules in the scriptures. Washing himself and offering in his wet clothes, according to scriptural ordinance, sesame seeds mixed with water, as well as blades of Kusha grass and offering obeisance to Ravana by bowing his head, Vibhishana entreated those women to return, consoling them again and again. Then, all of the returned to the City.

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praviShTaasu cha sarvaasu raakShasiiShu vibhiiShaNaH |
raamapaarshvamupaagamya tadaatiShThadviniitavat || 6-111-126

126. striiShu= (While) those women; praviShTaasu= were re-entering; puriim= the city; vibhiiShaNaH= Vibhishana; raakShasendraH= the lord of demons; upaagamya= on approaching; raamapaarshvam= Rama's vicinity; atiShThat= remained standing; tadaa= then; viniitavat= with humility.

When those women were re-entering the City, Vibhishana the lord of demons on approaching Rama's vicinity then remained standing there with humility.

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raamoapi saha sainyena sasugriivaH salakShmaNaH |
harShan lebhe ripuM hatvaa yathaa vR^itraM vajradharo yathaa || 6-111-127

127. hatvaa= having destroyed; ripum= the enemy; ramo.api= Rama too; lebhe harSham= experience happiness; sainyena saha= along with his army; sasugriivaH= as well as with Sugreeva; salakShmanaH= and Lakshmana; vajradhara yathaa= even as Indra, the wielder of thunderbolt; vR^itram= did on destroying Vritra the demon.

Having destroyed the enemy, Rama too experienced happiness, along with his army as well as with Sugreeva and Lakshmana, even as Indra the wielder of thunderbolt did on destroying Vritra the demon.

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tato vimuktvaa sasharaM sharaasanaM |
mahendradattaM kavachaM cha tanmahat |
vimuchya roShaM ripunigrahaattato |
raamaH susaumyatvamupaagato.ariha || 6-111-128

128. tataH= thereupon; vimuchya= taking off; sharaasanam= his bow; sasharam= along with his arrows; mahat tat kavacham= and that great armour; mahendradattam= endowed to him by Indra; saH raamaH= that Rama; arihaa= the annihilator of his enemies; vimuktvaa= abandoning; roSham= his anger; ripunigrahaat= because of the defeat of his enemy; tataH= then; upaagataH= obtained; susaumyatvam= charming benevolence.

Thereupon, taking off his bow and arrows as also that great armour endowed to him by Indra, Rama the annihilator of his enemies, taking off his anger too, because of the enemy's defeat, then obtained a charming benevolence.

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe ekaadashaadhikashatatamaH sargaH

Thus, this is the 111th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 112

Introduction

Matali, Indra's charioteer leaves the battle-field and returns to his heaven. Then, Rama instructs Lakshmana to arrange for the installation of Vibhishana on the throne of Lanka. Lakshmana arranges to get sea-water from some monkey-chiefs and sprinkles it on vibhishana, to instal him as the King of Lanka, in the presence of the demons there. Then, Rama sends his message to Seetha through Hanuma.te raavaNavadhaM dR^iShTvaa devagandharvadaanavaaH |
jagmuH svaiH svai rvimaanaiste kathayantaH shubhaaH kathaaH || 6-112-1

1. dR^iShTvaa= Having seen; raavaNa vadham= the destruction of Ravana; te= those; devagandharvadaanavaaH= gods, Gandharvas the celestial musicians and the demons; jagmuH= went away; svaiH svaiH vimaanaiH= in their respective aerial cars; te kathayantaH= narrating as they were; shubhaaH kathaaH= about the auspicious narratives.

Having seen the destruction of Ravana, those gods, celestial musicians and demons, while chatting about the auspicious narrative, went away in their respective aerial cars.

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raavaNasya vadhaM ghoraM raaghavasya paraakramam |
suyuddhaM vaanaraaNaaM cha sugriivasya cha mantritam || 6-112-2
anuraagaM cha viiryaM cha saumitre rlakShmaNasya cha |
pativrataatvam siitaayaa hanuumati paraakramam || 6-112-3
kathayanto mahaabhaagaa jagmurhR^iShTa yathaagatam |

2-3. kathayantaH= chatting themselves about; ghoram vadham= the awful destruction; raavaNasya= of Ravana; raaghavasya paraakramam= the prowess of Rama; vaanaraaNaam suyuddham= the admirable combat of the monkeys; sugrivasya mantritam= the counsel of Sugreeva; anuraagam cha viiryam cha= the affection and the valour; lakShmaNasya= of Lakshmana; saumitreH= the son of Sumitra; pativrataatvam siitaayaaH= the loyalty of Seetha to her husband; hanumati paraakramam= and the strength; mahaabhaagaaH= the illustrious gods and others; of Hanuma; hR^iShTaaH= were rejoiced; jagmuH= and returned; yathaagatam= as they had come.

Chatting themselves about the awful destruction of Ravana, the terrific prowess of Rama, the admirable combat of the monkeys, the counsel tendered by Sugreeva, the affection and valour of Lakshmana; the son of Sumitra; the loyaltyof Seetha to her husband and about the strength of Hanuma, the illustrious celestials and others rejoicingly returned as they had come.

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raaghavastu rathaM divyamindradattaM shikhiprabham || 6-112-4
anujJNaaya mahaabaahurmaataliM pratyapuujayat |

4. anujJNaaya= taking leave; divyam ratham= of the celestial chariot; indradattam= which had been given by Indra the lord of celestials; shikhiprabham= and which= shone like fire; mahaabaahuH= the mighty armed; raaghavastu= Rama; pratya puujayat= respectfully saluted; maatalim= Matali.

Taking leave of the celestial chariot, which had been given by Indra the lord of celestials and which shone like fire, the mighty armed Rama respectfully saluted Matali.

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raaghaveNaabhyanujJNaato maataliH shakrasaarathiH || 6-112-5
divyaM taM tathamaasthaaya divamevotpapaata ha |

5. abhyanujJNaataH= as assented; raaghaveNa= by Rama; maataliH= Matali; shakrasaarathiH= Indra's charioteer; aasthaaya= mounting; divyam tam ratham= that celestial chariot; utpapaata= ascended; diNameva= to the heaven itself.

As assented by Rama, Matali Indra's charioteer, mounting that celestial chariot, ascended to the heaven itself.

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tasmiMstu divamaaruDhe sarathe rathinaaM varaH || 6-112-6
raaghavaH paramapriitaH sugriivaM pariShasvaje |

6. tasmin= when that matali; aaruuDhe= ascended; divam= to heaven; sarathe= along with his chariot; raaghavaH= Rama; varaH= the foremost one; rathinaam= among the chariot-warriors; paramapriitaH= was extremely pleased; pariShasvaje= and embraced; sugriivam= Sugreeva.

When Matali ascended to heaven along with his chariot, Rama, the foremost one among the chariot-warriors was highly rejoiced and embraced Sugreeva.

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parShvajya cha sugriivaM lakShmaNenaabhivaaditaH || 6-112-7
puujyamaano harigaNairaajagaama balaalayam |

7. pariShvajya cha= having embraced; sugriivam= Sugreeva; abhivaaditaH= and having been greeted; lakShmaNena= by Lakshmana; puujyamaanaH= and having been honoured; harigaNaiH= by the monkey-troops; aajagaama= (Rama) came; balaalayam= to the camp where the army had been stationed.

Having embraced Sugreeva greeted by Lakshmana and having been honoured by the monkey-troops. Rama came to the camp where the army had been stationed.

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athovaacha sa kaakutsthaH samiipaparivartinam || 6-112-8
saumitriM sattvasaMpannaM lakShmaNaM shubhalakShaNam |

8. atha= then; saH kaakutthsaH= Rama; uvaacha= spoke; (as follows) lakShmaNam= to Lakshmana; saumitrim= the son of Sumitra; sattva sampannam= endowed as he was with strength; shubhalakShaNam= and having auspicious marks; samiipa parivartanam= who stayed nearby.

Then, Rama spoke (as follows) to Lakshmana, son of Sumitra, who was endowed with strength and having auspicious marks, who stayed nearby.

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vibhiiShaNamimaM saumya laN^kaayaamabhiShechaya || 6-112-9
anuraktaM cha bhaktaM cha tathaa puurvopakaariNam |

9. saumya= O the benevolent Lakshmana!; abhiShechaya= consecrate; laN^kaayaam= on the throne of Lanka; imam vibhiiShaNam= this Vibhishana; anuraktam= to whom everyone is attached; bhaktam cha= a loyal person; tathaa= and; puurvopakaariNam= the one who has formerly done a service to us.

"O the benevolent Lakshmana! Consecrate on the throne of Lanka, this Vibhishana to whom everyone is attached, a loyal person as he is and the one who has formerly done a service to us."

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eSha me paramaH kaamo yadimaM raavaNaanujam || 6-112-10
laN^kaayaaM saumya pashyeyamabhiShiktaM vibhiiShaNam |

10. saumya= O gentle one! eShaH= this; me= is my; paramaH= paramount; kaamaH= desire; yat= that; pashyeyam= I should see; imam vibhiiShaNam= this Vibhishana; raavaNaanujam= the brother of Ravana; abhiShiktam= being consecrated for throne; laN^kaayaam= in Lanka.

"O gentle one! This s my paramount desire that I should see this Vibhishana, the brother of Ravana being consecrated for throne in Lanka."

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evamuktastu saumitrii raaghaveNa mahaatmanaa || 6-112-11
tathetyuktvaa susaMhR^iShTaH sauvarNam ghaTamaadade |

11. evam= thus; uktaH= spoken; mahaatmanaa= by the great souled; raaghaveNa= Rama; saumitriH= Lakshmana; uktvaa tatheti= saying; "so it be"; susamhR^iShTaH= and rejoicingly; aadade= procured; sauvarNam= a golden; ghaTam= pot.

Hearing the words of the great soled Rama, Lakshmana replied, 'so it be' and rejoicingly procured a golden pot.

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taM ghaTaM vaanarendraaNaam haste dattvaa manojavaan || 6-112-12
vyaadidesha mahaasattvaH samudrasalilaM tadaa |

12. mahaasattvaH= that mighty Lakshmana; tadaa= then; dattvaa= placing; tam= that; ghaTam= pot; haste= in the hands; vaanerendraaNaam= of the monkey-chiefs; vyaadidesha= instructed; manojavaan= them, who were as swift as thought; samudra salilam= (to bring) sea-water.

That mighty Lakshmana, then placing that pot in the hands of the monkey-chiefs, instructed them, who were as swift as thought, to bring sea-water.

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atishiighram tato gatvaa vaanaraaste manojavaaH || 6-112-13
aagataastu jalaM gR^ihya samudraadvaanarottamaaH |

13. tataH= thereupon; te vaanarottamaaH= those excellent monkeys; manojavaaH= with the swiftness of thought; gattvaa= moving; atishiighram= very quickly; aagataaH= returned; gR^ihya= having obtained; jalam= the water; samudraat= from the sea.

Thereupon, those excellent monkeys, with the swiftness of thought, moving very quickly from that place, returned, having obtained the water from the sea.

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tatastvekaM ghaTaM gR^ihya saMsthaapya paramaasane || 6-112-14
ghaTena tena saumitrirabhyaShiJNchadvibhiiShaNam |
laN^kaayaaM rakShasaaM madhye raajaanaM raamashaasanaat || 6-112-15
vidhinaa mantradR^iShTena suhR^idgaNasamaavR^itaH |

14-15. tataH= thereafter; saumitriH= Lakshmana; suhR^idgaNa samaavR^itaH= together with his friends; gR^ihya= taking; ekam= one; ghaTam= pot; vibhiishaNam samsthaapya= making Vibhishana to sit; paramaasane= on the throne; abhyaShiN^chat= sprinkled (him); tena ghaTena= (with sea-water) from that pot; vidhinaa= in accordance with the rule (in Vedic scriptures); rakShasaam madhye= in the middle of the demons; raajaanaam= to make him the king; laN^kaayaam= for the kingdom of Lanka; raama shaasanaat= as directed by Rama.

Thereupon, Lakshmana together with his friends, taking one pot and making Vibhishana to sit on the throne, sprinkled him with sea-water from that pot in accordance with the rule prescribed in Vedic scriptures, while the demons were witnessing the ceremony, to make him the king for Lanka, as directed by Rama.

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abhyaShiJNchaMstadaa sarve raakShasaa vaanaraastathaa || 6-112-16
praharShamatulaM gatvaa tuShTuvuu raamameva ha |

16. tadaa= then; sarve raakShasaaH= all the demons; tathaa= as well as; vaanaraaH= the monkeys; abhyaShiN^chan= consecrated; (Vibhishana); gatvaa= having obtained; atulam praharSham= extra ordinary delight; tuShTuvuH= (they) eulogized; raameva hi= Rama indeed.

Then, all the demons as well as the monkeys consecrated Vibhishana. Having gained extra ordinary delight, they indeed eulogized Rama.

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tasyaamaatyaa jahR^iShire bhaktaa ye chaasya raakShasaaH || 6-112-17
dR^iShTvaabhiShktaM laN^kaayaaM raakShasendraM vibhiiShaNam |

17. dR^iShTvaa= seeing; vibhiiShaNam= Vibhishana; raakShasendram= the lord of demons; abhShiktam= consecrated; laN^kaayaam= for the throne of Lanka; tasya= his; amaatyaaH= (four) counsellors; ye raakShasaaH= and those demons; asya bhaktaaH= who were devoted to him; jahR^iShire= were rejoiced.

Seeing Vibhishana the lord of demons consecrated for the throne of Lanka, his four counsellors who were always together with him and such of those demons who were devoted to him, were rejoiced.

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raaghavaH pramaaM priitiM jagaama sahalakShmaNaH || 6-112-18
sa tadraajyaM mahatpraapya raamadattaM vibhiiShaNaH |

18. raaghavaH= Rama; saha lakShmaNaH= together with Lakshmana; jagaama= obtained; paramaam= great; priitim= delight; saH= that; vibhiiShaNaH= Vibhishana; praapya= having gained; tat mahat raajyam= that great kingdom; raama dattam= bestowed on him by Rama; (was also greatly delighted).

Rama together with Lakshmana were greatly delighted. That Vibhishana, having gained that great kingdom bestowed on him by Rama, was also greatly delighted.

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prakR^itiiH saantyayitvaa cha tato raamamupaagamat || 6-112-19
dadhyakShataan modakaaMshcha laajaaH sumanasastathaa |
aajahruratha saMtuShTaaH pauraastasmai nishaacharaaH || 6-112-20

19-20. saantvayitvaa= after consoling; prakR^itiiH= his people; tataH= (Vibhishana) then; upaagamat= approached; raamam= Rama; tataH= then; nishaacharaaH= the demons; pauraaH= who were residing in the city; samtuShTaaH= were quite delighted; aajahruH= and brought; tasmaiH= to him; (by way of presents) dadhi= curds; akShataan= unbroken grains of rice; modakaamshcha= sweets shaped like balls; laajaaH= parched grains of unhusked rice; tathaa= and; sumanasaH= flower also.

After consoling his people, Vibhishana then sought to presence of Rama. Now, the demons who were residing in the city were quite delighted and brought to him (by way of presents) curds, unbroken grains of rice, sweets shaped like balls, parched grains of unhusked rice and flowers too.

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sa taan gR^ihiitvaa durdharSho raaghavaaya nyavedayat || 6-112-21
maaN^galyaM maN^galaM sarvaM lakShmaNaaya cha viiryavaan |

21. gR^ihiitvaa= accepting; taan= them; viiryavaan= the valiant; saH= Vibhishana; durdharShaH who was unconquerable; nyavedayat= offered; sarvam= all; maaN^galyam= those auspicious objects; raaghavaaya= to Rama; lakShmaNaaya= and to Lakshmana; mangalam= happily.

Accepting them, the valiant and unconquerable Vibhishana happily offered all those auspicious objects to Rama and Lakshmana.

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kR^itakaaryaM samR^iddhaarthaM dR^iShTvaa raamo vibhiiShaNam || 6-112-22
pratijagraaha tatsarvaM tasyaiva priyakaamyayaa |

22. dR^iShTvaa= seeing; vibhiiShaNam= Vibhishana; kR^ita kaaryam= who had accomplished his act; samR^iddhaartham and increased his resources; raamaH= Rama; pratijagraaha= accepted; tat= it; sarvam= all; tasya priya kaamyayaa eva= with a sole desire to show gracefulness to him.

Seeing Vibhishana, who had accomplished his act and increased his resources, Rama accepted it all, with a sole desire to show gratefulness to him.

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tatah shailopamaM viiraM praaJNjaliM praNataM sthitam || 6-112-23
uvaachedaM vacho raamo hanuumantaM plavaN^gamam |

23. taaH= thereupon; raamaH= Rama; uvaacha= spoke; idam vachaH= the following words; viira hanuumantam= to the valiant;plavaN^gamam= the monkey; shailopamam= who was equal in size to a mountain; sthitam= and who was standing; praNatam= humbly; praaN^jalim= with his palms joined together for salutation.

Thereupon, Rama spoke the following words to the valiant Hanuma the monkey who was equal in size to a mountain and who was standing in humility, with his hands joined in salutation.

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anujJnaapya mahaaraajamimaM saumya vibhiiShaNam || 6-112-24
pravishya nagariiM laN^kaaM kaushalaM bruuhimaithiliim |

24. saumya= O the benevolent one!; anujJNaapya= taking permission from; imam vibhiiShaNam= this Vibhishana; maahaaraajam= the great king; praveshya= and entering into; laN^kaam nagarim= the City of Lanka; bruuhi= inform; kaushalam= about our welfare; maithiliim= to Seetha.

"O the benevolent one! Taking permission from this Vibhishana, the great king and entering into the City of Lanka, inform about our welfare to Seetha."

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vaidehyai maaM kushalinaM sugriivaM cha salakShmaNam || 6-112-25
achakShva vadataaM shreShTha raavaNaM cha hataM raNe |

25. shreShTha vadataam= O Hanuma, the proficient one in speech!; aachakShva= tell; vaidehyai= Seetha; (that); maam= myself; sa lakShmaNam= along with Lakshmana; sugriivam cha= and Sugreeva; kushalinam= are well; raavaNam= and that Ravana; hatam= had been killed; raNe= in battle.

"O Hanuma, the proficient one in speech! Inform Seetha that myself together with Lakshmana and Sugreeva are well and that Ravana had been killed in battle."

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priyametadudaahR^itya vaidehyastvaM hariishvara || 6-112-26
pratigR^ihya cha saMdeshamupaavartitumarhasi |

26. hariishvara= O the master of monkeys!; udaahR^itya= making clear; etat= this; priyam= favourite news; vaidehyaaH= to Seetha; arhasi= you ought; upaavartitum= to return; pratigR^ihya= taking back; samdesham= her message.

"O Hanuma the master of monkeys! Making clear this favourite news to Seetha, you ought to return, taking back her message."

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe dvaadashaadhikashatatamaH sargaH

Thus, this is the 112th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 113

Introduction

Matali, Indra's charioteer leaves the battle-field and returns to his heaven. Then, Rama instructs Lakshmana to arrange for the installation of Vibhishana on the throne of Lanka. Lakshmana arranges to get sea-water from some monkey-chiefs and sprinkles it on Vibhishana, to install him as the King of Lanka, in the presence of the demons there. Then, Rama sends his message to Seetha through Hanumaiti pratisamAdiShTo hanUmAnmArutAtmajaH |
pravivesha purIM la~NkAM pUjyamAno nishAcharaiH ||6-113-1

1. iti prati samaadiShTaH= thus directed; (by Rama); hanuman= Hanuma; maarutaatmajaH= the son of wind-god; pravivesha= entered; laN^kaam puriim= the City of Lanka; puujyamaanaH= being respectfully received; nishaacharaiH= by the demons.

Thus directed by Rama, Hanuma the son of wind-god, entered deeply into the City of Lanka, being respectfully received by the demons.

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pravishya cha puriiM la~Nkaamanu~NJNpya vibhiiShaNam |
tatastenaabhyanujJNaato hanuumaan vR^ikShavaaTikaam ||6-113-2
saMpravishya yathaanyaayam siitaayaa vidito hariH |
dadarsha shashinA hInAM sAta~NkAmiva rohiNIm ||6-113-3
vR^ikShamuule niraanandaaM raakShasiibhiH pariivR^itaam |
nibhR^itaH praNataH prahvaH soMabhigamyAbhivAdya cha ||6-113-4

2-4. saH= that; hanuumaan= Hanuma; hariH= the monkey; viditaH= known; siitaayaaH= to Seetha; pravishya= having entered; laN^kaam puriim= the City of Lanka; anujJNaasya= seeking permission; vibhiiShaNam= from Vibhishana; abhyanujJNaataH= obtaining permission; tena= from him; sampravishya= and entering; yathaa nyaayam= as per the regulation; vR^ikShavaaTikam= the grove of trees; dadarsha= saw; vR^ikShamuule= at the foot of a tree; (Seethe); hiinaam= bereft of; mR^ijayaa= freshness; saataNkaam rohiNiimiva= like a frightened cow; niraandaam= joyless; parivR^itaam= and surrounded; raakShasiibhiH= with female-demons; abhigamya= approaching; (her) praNataH= humbly; abhivaadya cha= offering his salutation; prahvaH= by bending his head; saH= he; nibhR^itaH= kept silent.

That Hanuma, the monkey, known to Seetha, having entered the City of Lanka, seeking permission from Vibhishana, getting approval from him and entering Ashoka grove as per the prevailing regulation, saw at the foot of a tree, Seetha, who was bereft of freshness, looking joylessly like a frightened cow and surrounded with female-demons. Approaching her humbly by offering salutation to her in bending his head, he stood there silently.

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dR^iShTvaa samaagataM devii hanuumantaM mahaabalam |
tuuShNiimaasta tadaa dR^iShTvaa smR^itvaa hR^iShTaabhavattadaa ||6-113-5

5. dR^iShTvaa= on seeing; mahaabalam= the mighty; hanuumantam= Hanuma; samaagatam= who came there; devii= Seetha; tadaa= then; aasta= kept herself; tuuShNiim= silent; dR^iShTvaa= seeing; smR^itvaa= and recollecting (him); tadaa= then; abhavat hR^iShTaa= se became rejoiced.

Even after seeing the mighty Hanuma who came there, Seetha kept herself silent. Then, seeing and recollecting him, she became rejoiced.

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saumyaM tasyaa mukhaM dR^iShTvaa hanuumaan plavagottamaH |
raamasya vachanaM sarvamaakhyaatumupachakrame ||6-113-6

6. dR^iShTvaa= seeing; tasyaa= her; saumyam= cool; mukham= face; hanuumaan= Hanuma; plavagottamaH= the excellent monkey; upachakrame= began; aakhyaatum= to narrate; sarvam= the entire; vachanam= message; raamasya= of Rama.

Seeing her cool face, Hanuma the excellent monkey began to narrate the entire message of Rama.

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vaidehi kushalI rAmaH sasugrIvaH salakShmaNaH |
vibhiiShaNasahaayashcha hariiNaaM sahito balaiH ||6-113-7

7. vaidehi= O Seetha!; raamaH= Rama; saha suriiva lakShmaNaH= together with Sugreeva lakShmaNaH= together with Sugreeva and Lakshmana; vibhiiShaNa sahaayashcha= along with vibhishana as his supporter; hariiNaam balaiH sahitaH= and collectively with the army of monkeys; kushalii= is well.

“O Seetha! Rama is well, together with Sugreeva and Lakshmana, along with Vibhishana as his supporter and collectively with the army of monkeys.”

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kushalaM chAha siddhArtho hatashatrurarindamaH |
vibhIShaNasahAyena rAmeNa haribhiH saha ||6-113-8
nihato rAvaNo devi lakShmaNasya nayena cha viiryavaan |

8. devi= O the divine lady!; hata shatruH= having destroyed his enemy; amitrajit= Rama; the annihilator of his adversaries; siddhaarthaH= having accomplished his object; aaha= is informing; tvaa= you; kushalam= about his welfare; raameNa= by Rama; lakShmaNena= and by Lakshmana; vibhiShaNa sahaayena= with the support of Vibhishana; haribhiH saha= along with the monkeys; viiryavaan raavaNaH= the valiant Ravana; nihataH= has been killed.

“O the divine lady! Having destroyed his enemy, Rama the annihilator of his adversaries, having accomplished his object, is informing you about his welfare. Rama and Lakshmana, with the support of Vibhishana and the monkeys, killed the valiant Ravana.”

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priyamaakhyaami te devi bhuuyashcha tvaaM sabhaajaye ||6-113-9
tava prabhaavaaddharmajJNe mahaan raameNa saMyuge |
labdho.ayaM vijayaH siite svasthaa bhava gatajvaraa ||6-113-10

9-10. devi= O the divine lady!; aakhyaami= I am telling; priyam= a pleasant news; bhuuyaH= and again; tvaam= sabhaajaye= eulogizing you; siite= O Seetha; dharmajJNe= knowing what is right!; tava prabhaavaat= because of your power; ayam= this; mahaan= great; vijayaH= victory; labhdaH= has been accomplished; raamena= by Rama; samyuge= in battle; bhava= be; svasthaa= comfortable; gatajvavaa= free from grief.

“O the divine lady! I am telling a pleasant news and again eulogizing you. O Seetha, the knower of righteousness! Rama accomplished this great victory in the battle, because of your power. Be free from your grief and be comfortable.”

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raavaNashcha hataH shatrurlaN^kaa chaiva vashiikR^itaa |
mayaa hyalabdhanidreNa dhR^itena tava nirjaye ||6-113-11
pratijJnaiShaa vinistiirNaa baddhvaa setuM mahodadhau |

11. raavaNashcha= Ravana; shatruH= the enemy; hataH= was killed; laN^kaachaiva= even the Lanka too; vashiikR^itaa= has been subdued; dhR^itena= with a firm determination; nirjaye= to win you back; mayaa= by me; alabdha nidreNa= who have had no sleep; baddhvaa= having constructed; setum= a bridge; mahodadhe= across the great ocean; ehhaa= this; pratijJnaa= vow (of winning you back); vinistiirNaa= has been redeemed.

"Ravana, the enemy was killed. Even the Lanka has been subdued. With a firm determination to win you back, by me who have had no sleep, a bridge has been constructed across the great ocean and this vow (of winning you back) has been fulfilled.”

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saMbhramashcha na kartavyo vartantyaa raavaNaalaye ||6-113-12
vibhiiShaNavidheyaM hi laN^kaishvaryamidaM kR^itam |

12. sambhramaH cha na kartavyaH= you ought not to fear; vartyantyaa raavaNaalaya= for having stayed in Ravana’s abode; idam= this; laN^kaishvaryam= kingdom of Lanka; kR^itam hi= has been placed indeed; vibhiiShana vidheyam= under the dominion ship of Vbhishana.

“You ought not to have any fear, living as you do in Ravana’s abode. This kingdom of Lanka has now been placed indeed under the dominion ship of Vibhishana.”

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tadaashvasihi visrabdhaM svagR^ihe parivartase ||6-113-13
ayaM chaabhyeti saMhR^iShTastvaddarshanasamutsukaH |

13. tat= that is why; aashvasi hi= console yourself; visrabdham= complacently; parivartase= you are staying; svagR^ihe= in your own house; ayam cha= this Vibhishana too; abhyeti= is coming; tvaddarshana samutsakaH= so eager as he is, to see you. samhR^iShTaH= with rejoice.

“That is why, console yourself complacently. You are staying in your own house. This Vibhishana too is coming to you with a rejoice, as he is so eager to see you.”

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evamuktaa tu saa devii siitaa shashinibhaananaa ||6-113-14
praharSheNaavaruddhaa saa vyahartuM na shashaaka ha |

14. saa siitaa= that Seetha; devii= the divine lady; shashi nibhaananaa= with her face resembling the moon; evam= thus; uktaa= spoken; na shashaaka ha= was not able; vyaahartum= to speak; avaruddhaa= tongue-tied as she was; praharSheNa= with a thrill of delight.

Hearing these words, that Seetha the divine lady, whose face resembled the moon, could not speak, tongue-tied as she was with a thrill of delight.

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tato.abraviiddharivaraH siitaamapratijalpatiim ||6-113-15
kiM tvaM chintayase devi kiM cha maaM naabhibhaaShase |

15. tataH= thereupon; harivaraH= Hanuma; abraviit= spoke; siitaam= to Seetha; apratijalpatiim= who was not making any answer; (as follows); devii= O divine lady!; kim= what; tvam= are you; chintayase= reflecting upon?; kim= why; naabhibhaaShase= don’t you speak; maam= to me?

Thereupon, Hanuma spoke to Seetha, who was not making any answer (as follows): “O divine lady! What are you reflecting upon? Why don’t you speak to me?”

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evamuktaa hanumataa siitaa dharmapathe sthitaa ||6-113-16
abraviitparamapriitaa baaSpagadgadayaa giraa |

16. evam= thus; uktaa= asked; hanuumataa= by Hanuma; siitaa= Seetha; sthitaa= who was established; dharmapathe= in a righteous path; paramapriitaa= was very much delighted; abraviit= and spoke; giraa= in a voice; baShpagadgadayaa= choked with tears.

Thus asked by Hanuma, Seetha, who was ever established in a righteous path, was very much delighted and spoke (as follows) in a voice choked with tears.

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priyametadupashrutya bharturvijayasaMshrayam ||6-113-17
praharShavashamaapannaa nirvaakyaasmi kShaNaantaram |

17. upashrutya= hearing; etat priyam= this pleasant news; vijaya samshrayam= about the victory; bhartuH= of my husband; asmi= I became; nirvaakyaa= speechless; kShaNaantaram= for a while; aapanna praharShavasham= overpowered as I was by extreme joy.

“Hearing these pleasant tidings about the victory of my husband, I became speechless for a while, overpowered as I was, by extreme joy.”

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na hi pashyAmi sadR^ishaM chintayantI plava~Ngama ||6-113-18
matpriyAkhyAnakasyeha tava pratyabhinandanam |

18. plavamgame= O Hanuma!; na pashyaami hi= I do not indeed see; sadR^isham= any appropriate thing; iham= here; pratyabhinandanam= which pleases you in return; matpriyaakhaanakasya= to, you, who have announced these tidings, pleasant to me; chintayantii= even after enervating my brain.

“O, Hanuman! I indeed do not see any appropriate thing here, which pleases you in return, to offer you, who have announced these tidings pleasant to me, even after enervating my brain.”

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na cha pashyAmi tatsaumya pR^ithivyAmapi vAnara ||6-113-19
sadR^ishaM matpriyAkhyAne tava dAtuM bhavetsamam |

19. na cha pashyaami= nor, do I perceive; sadR^isham kimchana= anything worthy of you; pR^ithivyaam= on this earth; priyaakhyena sadR^isham= or comparable to the act of conveying this agreeable news (to me); dattvaa yat= and on bestowing which; tava= on you; sukham= happiness; bhavet= may come to me.

“Nor, do I perceive anything worthy for you on this earth for you act of conveying this agreeable news to me and on bestowing which on you, happiness may come to me.”

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hiraNyaM vA suvarNaM vA ratnAni vividhAni cha ||6-113-20
rAjyaM vA triShu lokeShu naitadarhati bhAShitum |

20. naarhati= nothing is worthy; etat= of this; bhaShitam= message; hiraNyam vaa= nor gold; vividhaani ratnaani= nor the different diamonds; raajyam vaa= nor the sovereignty; triShu lokeShu= of the three worlds.

“Neither silver, nor gold nor even diamonds nor the sovereignty of the three worlds, can be worthy of this message.”

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evamuktastu vaidehyA pratyuvAcha plava~NgamaH ||6-113-21
pragR^ihItA~njalirvAkyaM sItAyAH pramukhe sthitaH |

21. evam= thus; uktaH= spoken; vaidehyaa= by Seetha; plavangamaH= hnuma; sthitaH= standing; pramukhe= with his face turned; siitaayaaH= towards Seetha; pragR^ihiitaaN^jaliH= and with his hands joined in salutation; pratyuvaacha= replied; harShaat= joyfully (as follows):

Hearing the words of Seetha, Hanuma standing with his face turned towards Seetha and with his hands joined in salutation, joyfully replied as follows:

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bhartuH priyahite yukte bharturvijayakA~NkShiNi ||6-113-22
snigdhamevaMvidhaM vAkyaM tvamevArhasi bhAShitum |

22. anindite= O faultless lady; yukte= interested; priyahite= in things which are agreeable and beneficial; bhartuH= to husband; vijayakaaN^kShiNi= and wishing for his victory!; tvameva= you alone; arhasi= deserve (to speak); evamvidham= such; vaakyam= words; snigdham= endowed with affection.

"O faultless lady, interested in things agreeable and beneficial to husband and wishing for his victory! You alone deserve to speak such words filled with affection."

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tavaitadvachanaM saumye sAravatsnigdhameva cha ||6-113-23
ratnaughAdvividhAchchApi devarAjyAdvishiShyate |

23. saumye= O gentle lady!; etat tava vachanam= these words of yours; saaravat= with preciousness; snigdhamevacha= and affection; vishiShyate= are better than; vividhaat ratnaughaat= various kinds of heaps of diamonds; devaraajyaat= or the sovereignty over the gods.

“O gentle lady! These words of yours, endowed with preciousness and affection, are better than various kinds of collection of diamonds or the sovereignty over the celestials.”

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arthatashcha mayA prAptA devarAjyAdayo guNAH ||6-113-24
hatashatruM vijayinaM rAmaM pashyAmi yatsthitam |

24. pashyaami= I am seeing; raamam= Rama; susthitam= in good condition; hatashatrum= he having killed the enemies; vijayinam= and having attained victory; arthataH= that is to say; devaraajyaadayaH= sovereignty over the celestial and other; guNaH= good qualities; praaptaaH= have been obtained; mayaa= by me.

“I see Rama victorious and happy, he having killed the enemies and having obtained victory. That is to say, I have attained the blessing like the sovereignty over the celestials and other good qualities.”

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tasya tadvachanaM shrutvaa maithilii janakaatmajaa ||6-113-25
tataH shubhataraM vaakyamuvaacha pavanaatmajam |

25. shrutvaa= hearing; tat vachanam= those words; tasya= of Hanuma; maithilii= Seetha; janakaatmajaa= the daughter of Janaka; tataH= thereupon; uvaacha= spoke; shubhataram vaakyam= the following most auspicious words; pavanaatmajam= to Hanuma.

Hearing those words of Hanuma, Seetha the daughter of Janaka thereupon spoke the following auspicious words to Hanuma.

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atilakShaNasaMpannaM maadhuryaguNabhuuShitam ||6-113-26
buddhyaa hyaShTaaN^gayaa yuktaM tvamevaarhasi bhaaSitum |

26. tvameva= you alone; arhasi= are worthy; bhaaShitum= can utter; (these words); atilakShaNa sampannam= endowed with exceedingly good attributes; maadhurya guNa bhuuShitam= embellished with a grace of style; yuktam= filled; buddhyaa= with an intelligence; aShTaaNgayaa= consisting of eight excellences.*

“You alone can utter these words, endowed with exceedingly good attributes, embellished with a grace of style and filled with an intelligence, consisting of eight excellences.*”

*1) Keenness to hear discourse on the Spirit 2) readiness to hear such discourses, 3) receptivity, 4) retentive power, 5) reasoning for and 6) against a proposition, 7) the faculty of comprehension and 8) realization of truth: These are the eight characteristics of good intelligence, according to Neetisara Kamandaka, often quoted by the commentators in Sanskrit: shushruShaa shravaNaM chaiva | ghruhaNaM dhaaraNaM tathaa | uuhoapehoarthavijJnaanaM | tattvajJNaanaM cha dhiiguNaaH ||

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shlaaghaniiyo.anilasya tvaM sutaH paramadhaarmikaH ||6-113-27
blaM shauryaM shrutaM sattvaM vikramo daakShyamuttamam |
tejaH kShamaa dhR^itiH sthairyaM viniitatvaM na saMshayaH ||6-113-28

27-28. tvam= you; shlaaghaniiya= are a praiseworthy; paramadhaarmikaH= and supremely virtuous; sutaH= son; anilasya= of the wind-god; bahavaH= Numerous; shobhanaaH= good; guNaaH= qualities; tvayyeva= are there in you alone; ete= they are here; anye= along with others; balam= strength; shauryam= valour; shrutam= knowledge of scriptures; sattvam= vigour; vikramaH= prowess; daakShyam uttamam= superlative skill (in action); tejaH= spirit; kShamaa= forbearance; dhR^itiH= firmness; sthairyam= stability; viniitatvam= and humility; na samshayaH= there is no doubt (about it).

“You are a praiseworthy and supremely virtuous son of the wind-god. Numerous good qualities are there in you along (as follows, along with others): strength, valour, knowledge of scriptures, vigour, prowess, superlative skill (in action), spirit, forbearance, firmness, stability and re is no humility. There is no doubt about it.”

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athovaacha punaH siitaamasaMbhraato viniitavat ||6-113-29
pragR^ihiitaaJNjalirharShaat siitaayaaH pramukhe sthitaH |

29. atha= thereafter; (Hanmua); pragR^ihiitaaN^jaliH= having joined his hands together in salutation; sthitaH= having stood; purataH= in front; siitaayaaH= of Seetha; asambhraantaH= free from flurry; viniitavat= and with humility; punaH= again; uvaacha= spoke; siitaam= to Seetha (as follows):

Thereafter, having joined his hands together in salutation, standing in front of Seetha in humility and free from flurry, Hanuma again spoke to Seetha (as follows):

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imaastu khalu raakShasyo yadi tvamanumanyase ||6-113-30
hantumichchhaami taaH sarvaa yaabhistvaM tarjitaa puraa |

30. imaaH= these women; puraa= earlier; yaabhiH= by whom; tvam= you; tarjitaa= have been frightened; (those are); raakShasya khalu= indeed the female demons; tvam anumasyase yadi= if you permit me; ichchhaami= I wish; hantum= to kill; taaH sarvaaH= all of them.

“If you permit me, I wish to kill of all these notorious female-demons, by whom you have been frightened earlier.”

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klishyantIM patidevAM tvAmashokavanikAM gatAm ||6-113-31
ghorarUpasamAchArAH krUrAH krUratarekShaNAH |
iha shrutaa mayaa devi raakShasyo vikR^itaananaaH ||6-113-32
asakR^itparuShairvaakyairvadantyo raavaNaajJNayaa |

31-32. kruuraaH raakShasyaH= (These) cruel female-demons; ghoraruupa samaacharaaH= of terrific form and behavior; kruuratarekShaNaaH= with still more cruel eyes; vikrutaananaa= having ugly faces; shrutaaH= were heard; maya= by me; iha= here; vadantyaH= speaking; paruShaiH= harsh; vaakayiH= words; tvaam= to you; patidevaam= who are so devoted to your husband; asakR^it= again and again; raavaNaajJNayaa= at Ravana’s command gataam klishyantiim= when you were getting hardships; ashokavanikaam= in the Ashoka grove; devii= O divine lady!

“These cruel female-demons of terrific form and behavior, with still more cruel eyes, having ugly faces, were heard by me here speaking again and again harsh words to you, who are so devoted to your husband, at Ravana’s command, when you were suffering hardships in the Ashoka grove, O divine lady!”

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vikR^itaa vikR^itaakaaraaH kruutaaH kruurakachekShaNaaH||6-113-33
ichchhAmi vividhairghAtairhantumetAH sudAruNAH |
rAkShasyo dAruNakathA varametaM prayachchha me ||6-113-34

33-34. ichchhami= I wish; hantum= to kill; vividhaiH ghaataiH= with various kinds of strokes; kruuraaH= these cruel; sudaaruNaaH= extremely rough; raakShasasya vikR^itaaraaH= deformed female-demons; vikR^itaaH= with distorted features; kruurakachakShaNaaH= and terrific hairs and eyes; daaruNakathaaH= talking together roughly; prayachchha= (Pray) grant; etat= this; varam= boon; me= to me.

“I wish to kill with various kinds of strokes, these cruel, extremely rough and deformed female-demons, with distorted features and terrific hairs and eyes, talking together roughly. (Pray) grant this boon to me.”

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muShTibhiH pANibhishchaiva charaNaishchaiva shobhane |
jaN^ghaajaanuprahaaraishcha dantaanaaM chaiva piiDanaiH ||6-113-35
bhakShaNaiH karNanAsAnAM keshAnAM lu~nchanaistathA |
bhR^ishaM shuShkamukhIbhishcha dAruNairla~NghanairhataiH ||6-113-36
vibhinnashaN^kugriivaaMshapaarshvakaishcha kalevaraiH |
nipaatya hantumichchhami tava vipriyakaariNiiH ||6-113-37

35-37. ichchhaami= I wish; hantum= to kill; tava vipriyakaariNiiH= (the female-demons) who have spoken harsh words to you and = wronged you; nipaatya= striking them down; muShTibhiH= with my fists; paaNighaataishcha= hand-blows; vishaalaiH baahuH= long arms; jaJNaa jaanujaanuprahaaraishcha= the blows of my shanks and knees, dantaanaam piiDanaiH= by causing pain to their teeth; karNa naasaanaam bhakShanaiH= biting off their ears and nose; tathaa= and; keshaanaam luN^chhanaiH= pulling out their hair; bhR^isham shuShkamukhaishcha= making them very much dry-mouthed; daaranaiH= tearing them off; laN^ghanaiH= leaping over them; hataiH= encountering them; kalevaraiH nipaatya= and throwing down their bodies; vibhinna shaN^kugriivaamsa paarshvakaiH= with their burst cheeks, necks, shoulders and ribs.

“I wish to kill the female-demons, who have spoken harsh words to you and wronged you, striking them down with my fists, hand-blows, long arms, blows of my shanks and knees, by causing pain to their teeth, biting off their ears and nose and pulling out their hair, making them severely dry-mouthed, tearing them off, leaping over them, encountering them and throwing down their bodies, with their burst cheeks, necks, shoulders and ribs.”

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evamprakArairbahubhirviprakArairyashasvini |
ghaataye tiivraruupaabhiryaabhistvaM tarjitaa puraa ||6-113-38

38. yashasvini= O illustrious lady!; samprahaarya= striking them; bahubhiH prahaaraiH= with several blows; evam= in this way; ghaataye= I would destroy; tiivraruupaabhiH= the female demons of terrible form; yaabhiH= by whom; tarjitaa= you have been threatened; puraa= in the past.

“O illustrious lady! Striking them with several blows in this way, I would destroy the female-demons of terrible form, by whom you have been threatened in the past.”

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ityuktaa saa hanumataa kR^ipaNaa diinavatsalaa |
hanumantamuvaachedaM chintayitvaa mimR^ishya cha ||6-113-39

39. chintayitvaa= reflecting; vimR^ishacha= and pondering (for a while); uktaa= when spoken; iti= thus; hanumataa= by Hanuma; saa kR^ipaNaa= the compassionate Seetha; diina vatsalaa= who was kind to the miserable; uvaacha= spoke; hanumantam= to Hanuma; idam= as follows:

Reflecting as pondering for a while, when spoke thus by Hanuma, the compassionate Seetha, who was kind to the miserable, spoke to Hanuma as follows:

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rAjasaMshrayavashyAnAM kurvatInAM parAGYayA |
vidheyAnAM cha dAsInAM kaH kupyedvAnarottama ||6-113-40

40. vaanarottama= O the foremost of monkeys!; kaH= who; kupyet= will be angry; daasiinaam= with servant maids; raja samshrayavashyanaam= who are dependent on the command of their king; kurvatiinaam vidheyaanaam= and work; paraajJNayaa= in obedience to the orders of others.

“O the foremost of monkey! Who will be angry with servant-maids, who are dependent on their king’s command and work in obedience to the orders of others?”

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bhAgyavaiShamya yogena purA dushcharitena cha |
mayaitetprApyate sarvaM svakR^itaM hyupabhujyate ||6-113-41

41. etat sarvam= all this; praapyate= is reaped; mayaa= by me; bhaagya vaiShamya doSheNa= as a consequence of my bad fortune; duShkR^itena= or by a misdeed committed by me; purastaat= in the past; saakR^itam= the fruit of one’s own making; upabhujyte hi= is indeed experienced (in one’s life).

“All this is reaped by me, as a consequence of my bad fortune or an account of a misdeed committed by me in the past. The fruit of one’s own making is indeed experienced (in one’s life).”

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maivaM vada mahaabaaho daivii hyeShaa paraa gatiH |
prAptavyaM tu dashA yogAnmayaitaditi nishchitam ||6-113-42
dAsInAM rAvaNasyAhaM marShayAmIha durbalA |

42. mahaabaaho= O the great armed!; maavada= do not speak; evam= like this; eShaa= this; paraa hi= is indeed great; daivii gatiH= divine strategy; nishchitam= it was decided; iti= that; idam= this situation; praaptavyam= is to be obtained; mayaa= by me; dashaayogaat= due to the application of fate; durbalaa= feeble; aham= (as) I am; marShayaami= I am forgiving; daasiinaam= the servant-maids; raavaNasya= of Ravana; iha= here.

“O the great-armed Hanuma! Do not speak like this. This is indeed a great divine strategy. It was ordained that this type of situation is to be obtained by me, due to the application of fate. Feeble as I am in these matters, I am forgiving the servant-maids of Ravana here.”

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AGYaptA rAvaNenaitA rAkShasyo mAm atarjayan ||6-113-43
hate tasminna kuryurhi tarjanaM vAnarottama |

43. maarutaatmaja= O Hanuma!; Ravana the demon; iha= here; raakShasyaH= the female-demons; tarjayanti= threatened; kurvanti= they will not do; tarjanam= the threatening.

“O Hanuma! As commanded by Ravana the threatened me. As he is dead now, they will not do the threatening.”

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ayaM vyAghrasamIpe tu purANo dharmasaMhitaH ||6-113-44
R^ikSheNa gItaH shloko me taM nibodha plava~Ngama |

44. plavangama= O Hanuma!; asti= there is; puraaNaH= an old; shlokaH= axim; dharma samhitaH= possessed of merit; giitaH= actually uttered; R^ikSheNa= by a bear; vyaghrasamiipe= in the presence of a tiger; nibodha= hear; tam= it (from me).

“O Hanuma! There is an old axim possessed of merit, actually uttered by a bear in the presence of a tiger. Hear it from me.”

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na paraH pApamAdatte pareShAM pApakarmaNAm ||6-113-45
samayo rakShitavyastu santashchAritrabhUShaNAH |

45. samayaH= a doctrine; (indicating that) paraH= a superior person; naadatte= does not undertake; paapam= a wicked deed; pareShaam= towards others; evil-doer; rakShitavyaH tu= is indeed to be protected; santaH= virtuous persons; chaaritra bhuuShaNaaH= have their good conduct as an ornament.

“A superior person does not take into account the sin of those who have committed an offence evil for evil must be carried out at all costs virtuous persons account good conduct as an ornament.”

Formerly a tiger ran in pursuit of a hunter. The latter climbed up a tree. There was bear already preached on a bough of the tree. Making to the foot of the tree, the tiger addressed the following words to the bear: “Look here, both of us are denizens of the forest. The hunter is our common enemy. Therefore, knock him down from the tree.” The bear, however, replied: “Having reached my abode, the hunter has in a way sought asylum with me. I am therefore not going to hurl him down; I would be deviating from my duty if I do so.” Saying so, the bear laid himself down to sleep. The tiger now turned to the hunter and said, “Push the bear down. I shall afford protection to you.” The hunter thereupon pushed the sleeping bear. The bear, however, clutched at another bough and thus escaped from falling down. The tiger now addressed the following appeal to the bear: “The hunter sought to hurl you down and has thus wronged you. Therefore push him down.” Though pressed by the tiger again and again, the bear refused to hurl him down and repeated the above quoted verse in support of his attitude.

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pApAnAM vA shubhAnAM vA vadhArhANAM plava~Ngama ||6-113-46
kAryaM kAruNyamAryeNa na kashchinnAparAdhyati |

46. kaaruNyam= kindness; kaaryam= is to be shown; aaryeNa= by a noble person; paapaanaam vaa= either towards a sinner; shubhaanaam vaa= or a virtuous person; athaapivaa= or even; vadhaarhaaNaam= to person deserving to be killed; na kashchit= (for) There is none; naaparaadhyati iti na= who never commits a wrong.

"Kindness is to be shown by a noble person either towards a sinner or to a virtuous person or even to a person who deserves death, for, there is none who never commits a wrong."

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lokahiMsAvihArANAM rakShasAM kAmarUpiNam ||6-113-47
kurvatAmapi pApAni naiva kAryamashobhanam |

47. ashobhanam= evil; kaaryam= act; na kaaryam= is not to be done; paapani kurvataamapi= even to those who do evil-deeds; loka himsaavihaaraaNaam= in taking pleasure to harm people; kruuraaNaam= the cruel ones; paapakarmaNaam= who do evil deeds.

“No evil is to be done, even to those cruel persons of sinful deeds, who take pleasure to harm the life of others and continue to perpetrate their sinful acts.”

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evamuktastu hanumAnsItayA vAkyakovidaH ||6-113-48
pratyuvAcha tataH sItAM rAmapatnIM yashasvinIm |

48. evam= thus; uktaH= spoken; siitayaa= by Seetha; hanuman= Hanuma; vaakyakovidaH= who was skilled in speech; tataH= then; pratyuvaacha= replied; aninditaam siitaam= to the faultless Seetha; raamapatriim= the consort of Rama.

Hearing the words of Seetha, Hanuma who was skilled in speech, then replied to the faultless Seetha, Rama’s consort (as follows):

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yuktA rAmasya bhavatI dharmapatnI yashasvinI ||6-113-49
pratisandisha mAM devi gamiShye yatra rAghavaH |

49. devii= O divine lady!; bhavatii= you; guNaanvitaa= endowed with virtue; yuktaa= are the apt; dharmapatnii= wife; raamasya= of Rama; pratisamdesha= give a message in return; maam= to me; gamiShye= I will go yatra= to the place where; raaghavaH= Rama is.

“O divine lady! You are the apt wife of Rama, full of virtue. Give me a message in return. I will go to the place where Rama is.”

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evamuktA hanumatA vaidehI janakAtmajA ||6-113-50
abravIddraShTumichchhAmi bhartAraM vAnarottama |

50. evam= thus; uktaa= spoken; hanumataa= by Hanuma; saa= that; vaidehii= Seetha; janakaatmajaa= the daughter of Janaka; abraviit= spoke (as follows); vaanarottama= O the foremost of monkeys!; ichchhaami= I long; draShTum= to see; bhartaaram= my husband.

Thus spoken by Hanuma, that Seetha the daughter of Janaka spoke as follows: “O the foremost of monkeys! I long to see my husband.”

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tasyAstadvachanaM shrutvA hanumAnpavanAtmajaH ||6-113-51
harShayanmaithilIM vAkyamuvAchedaM mahAdyutiH |

51. shrutvaa= hearing; tat vachanam= those words; tasyaaH= of Seetha; mahaamatiH= the highly intelligent; maarutaatmajaH= Hanuma, the son of wind-god; harShayan maithiliim= bringing delight to Seetha; uvaacha= spoke; idam vaakyam= the following words:

Hearing those words of Seetha, the highly intelligent Hanuma, the son of wind-god, bringing delight to Seetha, spoke the following words:

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pUrNachandrAnanaM rAmaM drakShyasyArye salakShmaNam ||6-113-52
sthiramitraM hatAmitraM shachIva tridasheshvaram |

52. drakShyasi= you shall see; adya= today; raamam= Rama; puurNachandramukham= whose countenance is like a full moon; sthitamitram= whose friends (like Sugreeva and Vibhishana) are alive; hataamitram= whose enemies have been killed; salakShmaNam= along with (the consort of Indra); (would see); tridasheshwaram= Indra, the lord of gods.

“You shall see today, Rama whose countenance is like a full moon, whose friends (like Sugreeva and Vibhishana) are alive, whose enemies have been killed along with Lakshmana, as Shachi (the consort of Indra) would see Indra the lord of gods.”

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tAmevamuktvA rAjantIM sItAM sAkShAdiva shriyam ||6-113-53
AjagAma mahAvego hanUmAnyatra rAghavaH |

53. evam= thus; uktvaa= speaking; taam= to that Seetha; raajantiim= who appeared radiant; saakShaat shriyamiva= before his eyes as Lakshmi the goddess of prosperity; hanuman= Hanuma; mahaatejaaH= a great splendor; aajagaama= came; yatra= to the place where; raaghavaH= Rama was.

Thus speaking to that Seetha, who appeared radiant before his eyes as Lakshmi the goddess of prosperity, Hanuma of great splendor, came to the place where Rama was.

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sapadi harivarastato hanuumaan |
prativachanaM janakeshvaraatmajaayaaH |
kathitamakathayadyathaakrameNa |
tridashavarapratimaaya raaghavaaya ||6-113-54

54. tataH= thereafter; hanuumaan= Hanuma; harivaraH= the excellent of monkeys; akathayat= narrated; sampadi katham= speedily; yathaakrameNa= in order of sequence; prativachanam= the reply given; janakeshvaraatmajaayaaH= by Seetha the daughter of Janaka the king; raaghavaaya= to Rama; tridashavarapratimaaya= who was equal to Indra the chief of celestials.

Then, Hanuma the excellent of monkeys speedily narrated, in order of sequence, the message given by Seetha, to Rama who was equal to Indra the chief of celestials.

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe trayodashaadhikashatatamaH sargaH

Thus, this is the 113th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book VI : Yuddha Kanda - Book Of War

Chapter [Sarga] 114

Introduction

Rama sends Vibhishana to bring Seetha to his presence. Vibhishana brings Seetha to Rama's presence. Seetha casts her looks on the moon-like face of Rama, her beloved husband.

tamuvaacha mahaapraGYamabhigamya plava~NgamaH |
raamaM vachanamarthaGYo varaM sarvadhanuShmataam || 6-114-1

1. saH mahaapraajJNaH= that highly intelligent; plavangamaH= Hanuma; abhivaadya= having offered his salutation; uvaacha= spoke; tam raamam= to that Rama; varam sarvadhanuShmataam= who was excellent among all the wielders of the bow; kamala patraakSham= and whose eyes resembled the louts-petals.

Having offered his salutation to that Rama, who was excellent among all the wielders of the bow and whose eyes resembled the lotus-petals, that highly intelligent Hanuma spoke to him as follows:

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yannimitto.ayamaarambhaH karmaNaaM cha phalodayaH |
taaM devIM shokasantaptAM maithilIM draShTumarhasi || 6-114-2

2. arhasi= you ought; draShTum= to see; taam deviim= that divine lady; shoka samtaptaam= who is consumed by grief; yannimittaH= for whose sake; ayam= this; aarambhaH= undertaking; karmaNaam= of acts (was done); yaH= and which; phalodayaH= has borne fruit.

"You ought to see Seetha that divine lady who is consumed by grief, for whose sake this course of actions was undertaken and which has (now) borne fruit."

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saa hi shokasamaaviShTaa baaShpaparyaakulekShaNaa |
maithilI vijayaM shrutvaa tava harShamupaagamat || 6-114-3

3. shrutvaa= hearing; vijayam= the news of your victory; saa maithilii= that Seetha; shoka samaaviShTaa= stricken as she was with grief; abhikaaNkShati= is (now) longing; draShTum= to see; tvaam= you; baaShpa paryaakulekShaNaa= her eyes filled with tears of joy.

"Hearing the news of your victory, that Seetha, stricken as she was with grief, is now longing to see you, her eyes filled with tears of joy."

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pUrvakaatpratyayaachchaahamukto vishvastayaa tayaa |
bhartaaraM draShTumichchhaami kR^itaarthaM sahalakShmaNam || 6-114-4

4. tayaa= by her; vishvastayaa= who has trust (in me); pratyayaat= because of confidence which had been inspired by me; puurvakaat= on a former occasion; aham= I; uktaH= was spoken (as follows); 'ichchhaami= I desire; draShTum= to see; bhartaaram= my husband; kR^itaartham= who has accomplished his purpose; saha lakShmaNam= together with Lakshmana.

"By her, who has trust in me because of confidence which has trust in me because of confidence which had been inspired me on a former occasion, I was spoken as follows: 'I desire to see my husband, who has accomplished his purpose, together with Lakshmana.'"

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evamukto hanumataa raamo dharmabhR^itaaM varaH |
agachchhatsahasaa dhyaanamaasIdbaaShpapariplutaH || 6-114-5

5. evam= thus; uktaH= spoken; hanumataa= by Hanuma; raamaH= Rama; varaH= who was the foremost; dharmabhR^itaam= among the supporters of righteousness; iiShat baaShpa pariplutaH= was shightly overwhelmed with tears; sahasaa= and suddenly; aagachchhat dhyaanam= became a bit thoughtful.

Hearing Hanuma's words, Rama who was the foremost among the supporters of righteousness, was a little over whelmed with tears and suddenly became a bit thoughtful.

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dIrghamuShNaM cha nishvasya medinIm avalokayan |
uvaacha meghasa~NkaashaM vibhIShaNamupasthitam || 6-114-6

6. viniH shvasya diirgham uShNam= Drawing a deep and warm breath; avalokayam= and casting his looks; jagatiim= on the ground; uvaacha= he spoke (as follows); vibhiiShaNam= to Vibhishana; meghasamkaasham= who closely resembled a cloud in hue; upasthitan= and who was standing nearby.

Drawing a deep and warm breath and casting his looks on the ground, he spoke (as follows) to Vibhishana, who closely resembled a cloud in hue and who was standing nearby.

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divyaa~NgaraagaaM vaidehIM divyaabharaNabhUShitaam |
iha sItaaM shiraHsnaataamupasthaapaya maachiram || 6-114-7

7. upasthaapaya= bring; iha= here; siitaam= Seetha; shiraH snaanam= after she has bathed her head; divyaaN^garaagaam= has been anointed with charming cosmetics; divyaabharaNa bhuuShitaam= and adorned with beautiful jewels; maa chiram= let there be no delay.

"Bring here Seetha, after she has bathed her head, has been anointed with charming cosmetics and adorned with beautiful jewels. Let there be no delay."

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evamuktastu raameNa tvaramaaNo vibhIShaNaH |
pravishyaantaHpuraM sItaaM strIbhiH svaabhirachodayat || 6-114-8

8. evam= thus; uktaH= spoken; raamena= by Rama; vibhiiShaNam= Vibhishana; pravishya= entering; antaHpuram= the gyaecium; tvaramaaNaH= in haste; achodayat= communicated his presence; siitaam= to Seetha; svaabhiH striibhiH= through his own women.

Hearing the words of Rama, Vibhishana, after entering the gynaecium in haste, communicated his presence to Seetha, through his own women.

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tataH siitaaM mahaabhaagaaM dR^iShTvovaacha vibhiiShaNaH |
muurdhni baddhaaJNjaliH shriimaanviniito raakShaseshvaraH || 6-114-9

9. tataH= then; shriimaan= the glorious; vibhiiShaNaH= Vibhishana; raakShaseshvaraH= the king of demons; dR^iShTvaa= after seeing; maahaabhaagaam= the highly fortunate; siitaam= Seetha; baddhaaN^jaliH= with his palms joined; muurdhni= over his head; viniitaH= humbly; uvaacha= spoke (as follows):

Then, the glorious Vibhishana the king of demons, after seeing the highly fortunate Seetha, with his palms joined over his head, humbly spoke to her as follows:

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divyaa~Ngaraagaa vaidehI divyaabharaNabhUShitaa |
yaanamaaroha bhadraM te bhartaa tvaaM draShTumichchhati || 6-114-10

10. vaidehi= O Seetha!; divyaaNgaraagaaH= anointed with charming cosmetics; divyaabharaNa bhuuShitaaH= and adorned with beautiful jewels; bhadram te= if you please; aaroha= mount; yaanam= on the vehicle; bhartaa= your husband; ichchhati= wants; draShTum= to see; tvaam= you.

"O Seetha! Anointed with charming cosmetics and adorned with beautiful jewels if you please, mount on the vehicle. Your husband wants to see you."

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evamuktaa tu vaidehI pratyuvaacha vibhIShaNam |
asnaataa draShTumichchhaami bhartaaraM raakShasaadhipa || 6-114-11

11. evam= thus; uktaa= spoken; vaidehii= Seetha; pratyuvaacha= replied; vibhiiShaNam= to Vibhishana (as follows): raakShaseshvara= O king of demons!; ichchhaami= I wish; draShTum= to see; bhartaaram= my husband; asnaatvaa= even without taking the bath.

Hearing the words of Vibhishana, replied as follows: "O king of demons! I wish to see my husband, even without taking my bath."

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tasyaastadvachanaM shrutvaa pratyuvaacha vibhIShaNaH |
yathaahaM raamo bhartaa te tattathaa kartumarhasi || 6-114-12

12. shrutvaa= hearing; tat vachanam= those words; tasyaaH= of Seetha; vibhiiShaNaH= Vibhishana; pratyuvaacha= replied; arhasi= you ought; kartum= to do; yathaa tathaa= in whatever manner; raamaH= Rama; te bhartaa= your husband; aaha= mentioned; tat= that.

Hearing those words of Seetha, Vibhishana replied as follows: "You ought to do the bidding of Rama, your husband, as he has enjoined you to do."

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tasya tadvachanaM shrutvaa maithilI bhraatR^idevataa |
bhartR^ibhaktivrataa saadhvI tatheti pratyabhaaShata || 6-114-13

13. shrutvaa= hearing; tat rachanam= those words; tasya= of Vibhishana; saadhvii= the virtuous; maithilii= Seetha; patidevataa= regarding her husband as a divinity; vR^itaa= endowed as she was; bhartR^i bhaktyaa= with a devotion to her husband; pratyabhaaShata= replied; tatheti= "so it be!"

Hearing those words of Vibhishana, the virtuous Seetha, regarding her husband as a divinity, endowed as she was with a devotion to her husband, said in reply, "So t be!"

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tataH sItaaM shiraHsnaataaM yuvatIbhirala~NkR^itaam |
mahaarhaabharaNopetaaM mahaarhaambaradhaariNIm || 6-114-14
aaropya shibikaaM dIptaaM paraardhyaambarasaMvR^itaam |
rakShobhirbahubhirguptaamaajahaara vibhIShaNaH || 6-114-15

14-15. tataH= then; vibhiiShaNaH= Vibhishana; aajahaara= brought; siitaam aaropya= prevailing upon Seetha to ascend; diiptaam shibikaam= a shining palanquin; paraarghyaambara samvR^itaam= covered with an exceedingly valuable cloth; guptaam= and guarded; bahubhiH raakShasaiH= by numerous demons; shiraasnaataam= after she has bathed her head; samyuktaam pratikarmaNaa= after making use of toilet and other cleansing facilities; mahaarhaambaradhaaraNiim= had put on very costly robes; mahaarhaabharaNopetaam= and had been adorned with exceedingly valuable jewels.

Prevailing upon Seetha to ascend a shining palanquin, covered with an exceedingly valuable cloth and guarded by numerous demons, after she had bathed her head and cleansed her body, had put on costly robes and had been adorned with exceedingly valuable jewels, Vibhishana then brought her to the presence of Rama.

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so.abhigamya mahaatmaanaM GYaatvaabhidhyaanamaasthitam |
praNatashcha prahR^iShTashcha praaptaaM sItaaM nyavedayat || 6-114-16

16. abhigamya= approaching; mahaatmaanam= the great-souled Rama; aasthitam= who was absorbed in thought; jJNaataapi= even after coming to know that Seetha had arrived; saH= vibhishana; praNataH cha= offered his obeisance; prahR^iShTashcha= and with full of great joy; nyavedayat= announced to him; siitaam praaptaam= that Seetha had arrived.

Approaching the great-souled Rama, who was absorbed in thought, even after coming to know that Seetha had arrived, Vibhishana offered his obeisance and with full of great joy, announced to him that Seetha had arrived.

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taamaagataamupashrutya rakShogR^ihachiroShitaam |
harSho dainyaM cha roShashcha trayaM raaghavamaavishat || 6-114-17

17. upashrutya= hearing; taam aagataam= that Seetha had arrived; rakShogR^iha chiroShitaam= after living long in the abode of a demon; raaghavam= Rama; aavishat= was filled; harShaH= with jo; roShashcha= indignation; dianyam= and felt miserable (too); trayam= all the three (at once).

Hearing that Seetha had arrived after living long in the abode of a demon, Rama was filled with joy, indignation and felt miserable too all the three emotions at the same time.

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tataH paarshvagataM dR^iShTvaa savimarshaM vichaarayan |
vibhIShaNamidaM vaakyamahR^iShTo raaghavo.abravIt || 6-114-18

18. ahR^iShTaH= feeling unhappy; vichaarayan= on considering; savimarsham= with deep thought; (the question of Seetha having come in a palanquin, all the way); raaghavaH= Rama; tataH= then; abraviit= spoke; idam vachaH= the following words; dR^iShTvaa= looking at; vibhiiShaNam= Vibhishana; paarshvagatam= who was by his side.

Feeling unhappy on considering with deep thought, the question of Seetha having come in a palanquin, all the way, Rama then spoke the following words, looking at Vibhishana who was beside him.

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raakShasaadhipate saumya nityaM madvijaye rata |
vaidehI saMnikarShaM me shIghraM samupagachchhatu || 6-114-19

19. saumya raakShasaadhipate= O the gentle king of demons; nityam rata= who is forever intent; madvijaya= on my victory! vaidehii= (Let) Seetha; samupagachchhatu= duly seek; me samnikaSham= my presence; shiighram= quickly.

"O the gently king of demons, who is forever intent on my victory! Let Seetha duly seek my presence quickly."

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sa tadvachanamaaGYaaya raaghavasya vibhIShaNaH |
tUrNamutsaaraNe yatnaM kaarayaamaasa sarvataH || 6-114-20

20. shrutvaa= hearing; tat vachanam= those words; tasya raaghavasya= of that Rama; vibhiiShaNaH= Vibhishana; dharmavit= who knew what was right; utsaaraNam kaarayaamaasa= began to disperse the people; tatra= there; tuuNam=quickly.

Hearing those words of that Rama, Vibhishana, who knew what was right, began to disperse the crowd there quickly.

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ka~nchukoShNIShiNastatra vetrajharjharapaaNayaH |
utsaarayantaH puruShaaH samantaatparichakramuH || 6-114-21

21. kaN^chakoShNiiShiNaH= demons wearing jackets and turbans, vetrajarjana paaNayaH= their hands carrying staffs which made a jingling sound; samantaat parichakramuH= walked all round; tatra= there; utsaarayantaH= dispersing; taan= those; yodhaan= warriors.

Demons wearing jackets and turbans, their hands carrying staffs which made a jingling sound, walked there all round, dispersing those warriors.

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R^ikShaaNaaM vaanaraaNaaM cha raakShasaanaaM cha sarvataH |
vR^indaanyutsaaryamaaNaani dUramutsasR^ijustataH || 6-114-22

22. vR^indaani= crowds; R^ikShaaNaam= of bears; vaanaraaNaam cha= monkeys; raakShasaanaam cha= and demons; utsaarya maaNaani= dispersed; sarvashaH= on all sides; utthasthuH= bounced; duuram= for a distance; antataH= from their nearness (to the palanquin).

Crowds of bears, monkeys and demons, dispersed on all sides, bounced for a distance, from their nearness to the palanquin.

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teShaamutsaaryamaaNaanaaM sarveShaaM dhvanirutthitaH |
vaayunodvartamaanasya saagarasyeva nisvanaH || 6-114-23

23. teShaam utsaaryamaaNaanaam= while they were being dispersed (in that way); abhuut= there was; sumahaan svanaH= a very great sound; saagarasya niHsvanaH iva= resembling the roar of sea; uddhuuyamaanasya= lashed; vaayunaa= by a storm.

While those warriors were being driven away, there was a very great sound, resembling the roar of a sea, lashed by a storm.

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utsaaryamaaNaaMstaandR^iShTvaa samantaajjaatasambhramaan |
daakShiNyaattadamarShaachcha vaarayaamaasa raaghavaH || 6-114-24

24. dR^iShTyaa= seeing; utsaaryamaaNaan= them being dispersed on all sides; jaatasambhramaan= excited; raamaH= Rama; atha= then; vaarayaamaasa= stopped; tat= it; daakShiNyaat= out of kindness (for those who were being driven away); amarShaat= and resentment (at the behaviour of the demons who were dispersing them).

Seeing them being dispersed on all sides excited, Rama then stopped that operation of those who were dispersing them, out of kindness (for those who were being driven away) and resentment (at the behaviour of the demons who were dispersing them).

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saMrabdhashchaabravIdraamashchakShuShaa pradahanniva |
vibhIShaNaM mahaapraaGYaM sopaalambhamidaM vachaH || 6-114-25

25. raamaH= Rama; samrabdhaH cha= enraged as he was; chakShuShaa pradahanniva= with his looks as though burning; abraviit= spoke idam vachaH= the follwoing words; sopaalambham= with a reproach; mahaapraajJNam vibhiiShaNam= to the highly intelligent Vibhishana.

The enraged Rama, consuming the demons with his looks as it were, Rama spoke the following reproaching words to the highly intelligent Vibhishana

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kimarthaM maamanaadR^itya kR^ishyate.ayaM tvayaa janaH |
nivartayainamudyogaM jano.ayaM svajano mama || 6-114-26

26. kimartham= why; ayam janaH= these people; klishyate= are harassed; tvayaa= by you; anaadR^itya= disregarding; maam= me?; nivartaya= stop; udyogam= this exertion; ayam= these; janaH= people; svajanaH= are my own people.

"Why disregarding me, are these people harassed by you? Stop this exertion. They are my own people."

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na gR^ihaaNi na vastraaNi na praakaaraastiraskriyaaH |
nedR^ishaa raajasatkaaraa vR^ittamaavaraNaM striyaH || 6-114-27

27. gR^ihaaNi= An apartment; na= is not; aavaraNam= a thing that protects; striyaaH= a woman; na= nor; vastraaNi= robes; na= nor; praakaaraaH= compound-walls; na= nor; tiraskR^iyaa= the concealments; na= nor; iidR^ishaaH= such; raaja satkaaraaH= royal honours; vR^ittam= Her character is her shield.

"An apartment is not a thing that protects a woman, nor robes, nor compound-walls, nor concealments nor such royal honours. Her character is her shield."

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vyasaneShu na kR^ichchhreShu na yuddhe na svayaM vare |
na kratau no vivaahe cha darshanaM duShyate striyaH || 6-114-28

28. stiyaaH= A woman; darshanam= becoming visible; vyasaneShu= in times of a clamity; na duuShyate= is not condemned; na= nor; kR^ichchheShu= in battles; svayamvare= in self-choosing of a husband by a princess at a public assemly of suitors; na= nor; kratua= in sacrificial ceremonies; na vaa= nor; vivaahe= in marriage functions.

"A woman becoming visible to public in times of a calamity is not condemned in difficult situations, nor in battles, nor in self-choosing of a husband by a princess at a public assembly of suitors, nor in sacrificial ceremonies nor in marriage-functions."

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saiShaa yuddhagataa chaiva kR^ichchhre mahati cha sthitaa |
darshane.asyaa na doShaH syaanmatsamIpe visheShataH || 6-114-29

29. saa eShaa= the yonder Seetha; vipadgataa chaiva= is in distress; sthitaa= and beset; mahati= with a great; kR^ichchhre= difficulty; naasti= there is no; doShaH= fault; ayaaH darshane= in her becoming visible in public; visheShaataH= particularly; matsamiipe= in my presence.

"The younder Seetha is in distress and beset with a great difficulty. There is no fault in her appearance in public, particularly in my presence."

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visR^ijya shibikaaM tasmaatpadbhyaamevopasarpatu |
samiipe mama vaidehiiM pashyantvete vanaukasaH || 6-114-30

30. tasmaat= that is why; upasarpatu= let her come; padbhyaameva= on foot alone; utsR^ijya= leaving; shibikaam= the palanquin; vanaukasaH= let these monkeys; pashyantu= see; vaidehiim= Seetha; mama samiipe= in my presence.

"That is why, let her come on foot alone, leaving the palanquin there. Let these monkeys see Seetha in my presence."

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evamuktastu raameNa savimarsho vibhIShaNaH |
raamasyopaanayatsItaaM saMnikarShaM vinItavat || 6-114-31

31. evam= thus; uktaH= spoken; raameNa= by Rama; savimarshaH= the intelligent; vibhiiShaNah= Vibhishana; viniitavat= with decency; upaanayat samnikarSham siitaam= brought Seetha to the vicinity; raamasya= of Rama.

Hearing the words of Rama the intelligent Vibhishana, with decency, brought Seetha to Rama's vicinity.

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tato lakShmaNasugrIvau hanUmaaMshcha plava~NgamaH |
nishamya vaakyaM raamasya babhUvurvyathitaa bhR^isham || 6-114-32

32. nishamya= hearing; vaakyam= the words; raamasya= of Rama; lakShmaNa sugriivau= Lakshmana, Sugreeva; hanuumaamshcha= and Hanuma; plavangamaH= the monkey; tataH= then babhuuvuH= became; bR^isham= very much; vyatitau= perturbed.

Hearing the words of Rama, Lakshmana Sugreeva and Hanuma the monkey then felt very much perturbed.

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kalatranirapekShaishcha i~Ngitairasya daaruNaiH |
aprItamiva sItaayaaM tarkayanti sma raaghavam || 6-114-33

33. daaruNaiH iN^gitaiH= from the pitiless facial features; asya= of Rama; kalatra nirapekShaiH= showing indifference to his consort; tavkayanti sma= they conjectured; raaghavam iva= as if Rama; apriitam= had a displeasure; siitaayaam= towards Seetha.

From the pitiless facial features of Rama, showing indifference to his consort, they conjectured as if Rama had some displeasure towards Seetha.

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lajjayaa tvavalIyantI sveShu gaatreShu maithilI |
vibhIShaNenaanugataa bhartaaraM saabhyavartata || 6-114-34

34. saa= that; maithilii= Seetha, for her part; avaliiyanti= shrinking; gaatreShu sveShu= into her limbs; lajjayaa= with modesty; abhyavartata= approached; bhartaaram= her husband; anugataa= followed; vibhiiShaNena= by Vibhishana.

Seetha, for her part, shrinking into her limbs with modesty, approached her husband, duly followed by Vibhishana.

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vismayaachcha praharShaachcha snehaachcha paridevataa |
udaikShata mukhaM bhartuH saumyaM saumyataraananaa || 6-114-35

35. saumya taraananaa= the pleasant faced Seetha; patidevataa= who considered her husband as the divinity; udaikShata= saw; saumyam= the charming; mukham= face; bhartuH= of her husband; vismayaachcha= with a surprise; praharShaachcha= with a surprise; praharShaachcha= rejoice; snehaachcha= and affection.

The pleasant-faced Seetha, who considered her husband as the divinity, saw the charming face of her husband, with a surprise, rejoice and affection.

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atha samapanudanmanaHklamaM saa |
suchiramadR^iShTamudIkShya vai priyasya |
vadanamuditapUrNachandrakaantaM |
vimalashashaa~Nkanibhaananaa tadaasIt || 6-114-36

36. atha= then; saa= that Seetha; vimala shashaaN^kanibhaananaa= with her face resembling the bright moon; tadaaniim= at that time; udiikShya= seeing; vadanam= the face; priyasya= of her beloved husband; adR^iShTam= which had not been seen; suchiram= for a long time; uditachandra puurNa kaantam= and which was charming like the rising full-moon; apanudat= and dispelled; manaH klamam= her mental fatigue.

Seeing the face of her beloved husband, which had not been seen for a long time and which was charming like the rising full moon, she forth dispelled her mental fatigue.

ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe chaturdashaadhikashatatamaH sargaH

Thus, this is the 114th 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