1 H

16 QUALITIES OF A MAN, 3 HANUMA VAIBHAVAM, 511

A J

AHALYA VRUTTANTAM, 99 JAYA MANTRAM, 656

ATRI ANASUYA, 263
M
B
MAKUTA DHARANA SARGA, 965
BOLD, 8, 11, 13, 15, 20, 22, 31, 38, 40, 49, 52, 57, 58, 59, MULA MANTRAM, 864
63, 69, 71, 72, 90, 94, 101, 102, 114, 125, 126, 131, 134,
136, 137, 138, 139, 141, 142, 143, 145, 149, 150, 153,
N
155, 156, 158, 159, 162, 164, 165, 166, 167, 168, 169,
170, 171, 172, 174, 175, 176, 177, 180, 188, 189, 190, Names of Ramayanam: RAMAYANAM,
191, 193, 194, 195, 198, 201, 203, 205, 217, 218, 230, SEETAYASCHARITAM MAHAT, POULASTYA
231, 232, 233, 244, 246, 251, 254, 255, 256, 257, 258, VADAHA, 15
259, 260, 261, 263, 265, 266, 268, 270, 272, 280, 284,
289, 291, 297, 298, 299, 301, 302, 310, 311, 313, 323,
324, 325, 326, 328, 330, 333, 334, 335, 339, 340, 349, P
352, 354, 355, 358, 362, 364, 365, 367, 372, 373, 374,
375, 377, 381, 390, 391, 392, 394, 402, 405, 410, 411, PADUKA PATTABHISHEKAM, 260
412, 428, 430, 433, 445, 448, 454, 455, 456, 457, 458,
462, 465, 467, 484, 485, 486, 493, 503, 506, 507, 508,
R
523, 526, 527, 532, 534, 541, 545, 546, 560, 562, 563,
567, 569, 576, 577, 578, 580, 583, 587, 588, 589, 592, RAMA ANGULIKAM, 636
599, 600, 601, 602, 605, 606, 607, 614, 623, 624, 628, RAMA PATTABHISHEKAM, 965
629, 630, 649, 650, 651, 652, 653, 656, 678, 680, 682
BOLD BOLD BOLD, 59, 131, 134, 158, 162, 164, 167,
169, 170, 171, 174, 176, 180, 189, 190, 205, 244, 254, S
256, 324, 326, 367, 394, 484, 577, 578, 580, 583, 589,
592, 652, 656 SABARI VRUTTANTAM, 387
SAMSKEPA RAMAYANAM, 4
SHANMUKHOTPATTI, 74
G SITA RAMA KALYANAM, 124
GANGAVATARANAM, 81
V

VISHWAMITRA CHARITRA, 107

Contents
BalaKanda .................................................................................................. Error! Bookmark not defined.
AyodhyaKanda ........................................................................................... Error! Bookmark not defined.
AranyaKanda .............................................................................................. Error! Bookmark not defined.
KishkindaKanda .......................................................................................... Error! Bookmark not defined.
SundaraKanda ............................................................................................ Error! Bookmark not defined.
YuddhaKanda .......................................................................................................................................... 3
 SRIRAMAYANAM
[Link]

वेद वेद्ये परे पुंसि जाते दशरथात्मजे ।

वेदःप्रचेतिादािीद् िाक्षाद् रामायणात्मना ॥
“When the omni potent omniscient and the Omnipresent Almighty who can be known only through
Veda, took birth as a son of Dasharatha, the most precious Veda has been rendered as Ramayana by the
sage Prachetasa.(Valmiki).”

YuddhaKanda

कृतम् हनमता काययम् िमहद् भसव दर्यभम् |

मनिासप यदन्ये न न शक्यम् धरणीतर्े || ६-१-२
2. sumahat = "a very outstanding; kaaryam = work; durlabham = the
most arduous; bhuvi = in the world; kR^itam = has been done; hanumataa = by
Hanuman; yat = which; na shakyam = could not be achieved; manasaapi =
even in thought; anyena = by another; dharaNiitale = on the surface of this
earth"

"A very outstanding work, the most arduous in the world has been done
by Hanuman, which could not be carried out even in thought by any other on the
surface of this earth."

भृत्यकाययम् हनमता िग्रीवस्य कृतम् महत् || ६-१-६

एवम् सवधाय स्वबर्म् िदृशम् सवक्रमस्य च |
 6. mahat = "a great; bR^itya kaaryam = act of service; kR^ityam = has
been done; hanumataa = by Hanuman; sugriivasya = to Sugriva; evam =
thus; vidhaaya = by exhibiting; svabalam = his strength; sadR^isham =
worthy; vikramasya = of his pace."

"A great act of service has been done by Hanuman to Sugriva thus by
exhibiting his strength corresponding to his pace."

BOLD

यो हि भृत्यो हियुक्तः सि् भर्त्रा कर्ा हि दु ष्करे || ६-१-७

कुयरा त्तदु िुररगे ि तर्हः पुरुषोत्तर्र्् |
7. aahuH = (they) speak; tam = of him; purushhottamam = as the best of
servants; yaH = who; niyuktaH san = when entrusted; bhartraa = by his
master; karmaNi = with a duty; dushhkare = difficult to perform; bhrutyaH =
the servant; kuryaat = does; tat = it; anuraageNa = with a passion."

"That servant to whom his master entrusts a difficult task and who
performs it with zeal is said to be a superior person."

यो सनयक्तः परम् काययम् न कयाय न्नऋपते ः सप्रयम् || ६-१-८

भृत्यो यक्तः िमथयश्च तमाहुमयध्यम् नरम् |
8. aahuH = (they) speak; tam = of him; madhyamam naram = as a
mediocre man; yaH = which; bhR^ityaH = though qualified; samarthaHcha =
and capable; na kuryaat = does not perform; param = superior; kaaryam =
work; priyam = liked; nR^ipate = by the king."

"The one who is ready and capable but who yet does no more than his
master extracts from him is called a mediocre person."

सनयक्तो नृपतेः काययम् न कयाय द्यः िमासहतः || ६-१-९

भृत्यो यक्तः िमथयश्च तमाहुः परुष्धमम् |
 9. aahuH = (they) speak; tam = of him; purushhaadhamam = as the
lowest of men; yaH = which; bhR^ityuH = servant; niyuktaH = when
entrusted; yuktaH = though qualified; samarthaHcha = and capable; na
karyaat = does not accomplish; kaaryam = the work; nR^ipateH = of the
king; samaahitaH = as directed."

"The one who is well and able and yet does not carry out the instructions
of his master as directed is said to be the least of men ."

BOLD

इत्युक्त्वर प्रीहतहृष्टरङ्गो ररर्स्तर्् पररष्स्वजे || ६-१-१४

ििुर्न्तर्् कृतरत्मरिर्् क्ऱ् ६इतवरक्यर्ु परगतर्् |
14. uktvaa = uttering; iti = thus; raamaH = Rama; priiti
hR^ishhTaangaH = whose limbs were thrilled with joy; parishhasvaje =
embraced; tam hanuumantam = that Hanuman; kR^itaatmaanam = who had
mastered his mind; upaagatam = (and) who had come; kR^ita vaakyam =
having carried out his word.

Thus saying, Rama vibrating with joy, clasped Hanuman in his arms who,
master of himself, his mission fulfilled, had returned.

िवयथा िकृतम् तावत्सीतायाः पररमार्य णम् || ६-१-१६

िार्रम् त िमािाद्य पननयष्टम् मनो मम |
16. parimaargeNam = "the search; siitaayaaH = for Sita; taavat = is so
much; sukR^itam = well done; sarvathaa = in all ways. tu = But; mama
manaH = my mind; punaH = is once more; nashhTam = lost; samasaadya = on
duly reaching; saagaram = the ocean."

"The search for Sita has been performed so much well in all ways. But
my mind gets dejected once more, when I behold this vast ocean."

कथम् नाम िमद्रस्य दष्पारस्य महाम्भिः || ६-१-१७

हरयो दसक्षणम् पारम् र्समष्यन्ति िमार्ताह् |
 17. katham = "how; harayaH = (these) monkeys; samaagataH = put
together; gamishhyanti = can obtain; dakshhiNam = the southern; paaram =
bank; samudrasya = of the ocean; dushhpaarasya = which is difficult to
cross; mahaambhasaH = and which contains voluminous water?"

How can these monkeys put together will reach the southern bank of the
ocean, which is so difficult to cross and which contains voluminous water?"

Sugreeva comforts Rama, who is tormented with grief, asking him to keep
away from apprehensive mind and to think of ways and means to cross the
ocean.

िेतरत्र यथा बद्ध्येथा पश्येम ताम् परीम् || ६-२-९

तस्य राक्षिराजस्य तथा त्वम् करु राघव |
9. tvam = "You; kuru = take steps; yathaa tathaa = in such a
way; setuH = (that) a bridge; badhyet = is constructed; atra =
here; pashyema = and we behold; taam = that; puriim = city; tasya = of
that; raakshasa raajasya = king of ogres; raaghava = Oh; Rama!"

"You take steps in such a way that a bridge is constructed across the sea
and we reach that city of the king of ogres."

दृष्वा ताम् सह परीम् र्ङ्काम् सत्रकूटसशखरे न्तथथताम् || ६-२-१०

हतम् च रावणम् उद्धे दशय नादवधारय |
10. avadhaaraya = "be certain; raavaNam = that Ravana; hatam = is
killed; darshanaat = as soon as he is seen; yuddhe = in combat; dR^ishhTvaa =
and on our beholding; taam = that; laN^kaam puriim = city of
Lanka; sthitaam = standing; trikuuTa shikhare = on the peak of Trikuta
mountain.

"Be certain that Ravana is killed, once he is seen in a battle and on our
seeing that city of Lanka standing on a peak of the Trikuta Mountain."
 अबद् वा िार्रे िेतम् घोरे च वरुणार्ये || ६-२-११
र्ङ्का न मसदय तम् शक्या िे न्द्रैरसप िरािरै ः |
11. abaddhvaa = without building; setum = a bridge; saagare = across
the sea; ghore = the dreadful; varuNaalaye = abode of Varuna (the god of
water); laN^kaa = Lanka; na shakyaa = cannot be; marditum =
crushed; suraasuraiH api = even by gods and demons; sendraiH = including
Indra.

"Without building a bridge across the sea, the dreadful abode of Varuna
(the god of water), Lanka cannot be defeated even by gods and demons
including Indra."

On hearing the words of Sugreeva, Rama requests Hanuma to describe Lanka

in detail. Hanuma gives a detailed description of Lanka as he saw it.

र्ुंका परी सनरार्म्बा दे व दर्ाय भय आवहा |

न अदे यम् पावयतम् वन्यम् कृसत्रमम् च चतर् सवधम् || ६-३-२०
20. laN^kaa punaH = "Lanka again; niraalamba = is
impregnable; devadurgaa = a celestial citadel; bhayaavahaa = that inspires
terror; naadeyam = surrounded by flowing water; paarvatam = built on a
mountain; chaturvidham = with its four fold defenses; vaanyam = consisting
of forest; kR^ittimamcha = and by artificial fortification.

"Lanka therefore is impregnable, it is a celestial citadel, that inspires

terror. Surrounded by water and built on a mountain, it has four fold defenses
including forest and artificial fortification."

न्तथथता पारे िमद्रस्य दू र पारस्य राघव |

नौ पथः च असप न अन्ति अत्र सनरादे शः च िवय तः || ६-३-२१
21. sthitaa = (Lanka) is situated; pare = on the other side; samudrasya =
of the ocean; duurapaarasya = which is difficult of access; raaghava = Oh
Rama! naasti = there is no; naupathashcha = reach for vessels; atra =
there; sarvashaH = on all sides; niraadeshashcha = there is no
communication."

"Lanka is situated on the other side of the ocean, which is difficult of

access, Oh Rama! It offers no passage for vehicles either and there is no proper
communication from all sides."

शैर् अग्रे रसचता दर्ाय िा पूर् दे व पर उपमा |

वासज वारण िम्पूणाय र्ुंका परम दजय या || ६-३-२२
22. saa = that; puuH = city (of Lanka); deva puropamaa = resembling
the City of Gods; rachitaa = is built; shailaagre = on a mountain
peak; durgaaH = (and is inaccessible; saa = that; laN^kaa =
Lanka; vaajivaaraNa sampuurNaa = is abound with horses and
elephants; paramadurjayaa = and is extremely difficult to conquer.

"That city of Lanka, resembling the city of Gods, is built on a mountain

peak and is inaccessible. That Lanka is abound with horses and elephants and is
extremely difficult to conquer."

After hearing the report of Hanuma, Rama fixes an auspicious hour for the
departure of his forces to Lanka and perceives good omens. The Army reaches
the shores of the sea.

अन्तिन् महूते िग्रीव प्रयाणम् असभरोचये |

यक्तो महूतो सवजयः प्राप्तो मध्यम् सदवा करः || ६-४-३
3. Sugreeva = Oh; Sugreeva! Abhirochaya = be pleased; prayaaNam =
for our march; asmin = at this; muhuurte = moment; yukto = a
suitable; muhuurtaH = moment; vijayaH = for success; divaakaraH = the
sun; praaptaH = reached; madhyam = the mid-day.

"Be pleased to approve our march at this moment, a suitable moment for
success. The sun reached the mid-day.
 िीताम् र्ृत्वा त तद्यात क्वािौ यास्यसत जीसवतः |
िीता श्रत्वासभयानम् मे आशामेष्यसत जीसवते || ६-४-४
जीसवतािेऽ मृ तम् स्पृ ष्वा पीत्वा सवषसमवातरः |
4. tat = let that ogre; yaatu = go (to his abode); hR^itam = after
kidnapping; siitaam = Seetha; kva = where; asau yaasyati = will he
go; jiivitaH = alive? shrutvaa = hearing; me = of my; abhiyaanam =
march; siitaa = Seetha; yaasyati = will get back; aashaam = her
hope; aashaam = her hope; jiivite = in life; spR^isTvaa iva = like
touching; amR^itam = ambrosia; aaturaH = by a sick man; piitvaa = having
drunk; vishham = poison; jiivitaante = at the end of his life."

"Let that ogre go (to his abode) after kidnapping Seetha. Where will he go
alive? Hearing of my march to Lanka, Seetha will get back her hope in life, like
a sick man having drunk poison touches ambrosia at the end of his life."

उत्तरा फल्गनी सह अद्य श्वि् त हिे न योक्ष्यते || ६-४-५

असभप्रयाम िग्रीव िवय अनीक िमावृताः |
5. adya = this; uttaraa phalguniihi = northern planet of
Phalguni; yokshhyate = will be in conjunction; hastena = with the Hasta
star; shvastu = tomorrow; abhiprayaama = let us
depart; sarvaaniikasamaavR^itaH = with all the troops accompanying
us; sugriiva = Oh; Sugreeva!

"This northern planet of Phalguni will be in conjunction with the Hasta

star tomorrow. Hence, let us depart today itself with all the troops
accompanying us, Oh, Sugreeva!"

अग्रे यात बर्स्य अस्य नीर्ो मार्यम् अवे सक्षतम् || ६-४-९

वृतः शत िहस्रे ण वानराणाम् तरन्तस्वनाम् |
9. niilaH = (let) Nila; vR^itaH = accompanied by; shatasahasreNa = a
hundred thousand; tarasvinaam = strength; vaanaraaNaam = of
monkeys; yaatu = go; agre = before; asya = this; balasya =
army; avekshhitum = to explore; maargam = the way.
 "Let general Nila accompanied by strength of hundred thousand warriors
go before the army, to explore the way."

यत्त फल्ग बर्म् सकुंसचत्तदत्रैवोपपद्यताम् || ६-४-१३

एतन्तद्ध कृत्यम् घोरम् नो सवक्रमे ण प्रयज्यताम् |
13. yat kimchit = whatever little; phalgu = of feeble; balam =
force; tat = let it; upapadyataat = be present; atraiva = here itself; etat =
this; naH = our; kR^ityam = operation; ghoram hi = is indeed
dreadful; prayujyataam = let is be discharged; vikrameNa = daringly."

"Let whatever little of feeble forces stay back in Kishkindha, as our

operation will indeed be dreadful. It has to be discharged daringly."

र्जः च सर्रर िम्काशो र्वयः च महाबर्ः || ६-४-१५

र्व अक्षः च अग्रतो याि र्वाम् दृप्ता इव ऋषभाः |
15. gajashcha = (Let) Gaja; girisamkaashaH = who is equal to a
mountain; gavayashcha = Gavaya; mahaabalaH = a very strong
man; gavaakshhashcha = and Gavaksha; yaatu = march; agrataH = in
front; gavaam iva = as in front of cows; dR^ipataH = a
majestic; R^ishhabhaH = full.

"Let Gaja, equal to a mountain, Gavaya a very strong warrior and

Gavaksha march in front, as a majestic bull marches in front of a cow-herd."

यात वानर वासहन्या वानरः प्लवताम् पसतः || ६-४-१६

पार्यन् दसक्षणम् पाश्वय म् ऋषभो वानर ऋषभः |
16. R^ishhabhaH vaanaraH = Let the monkey called
Rishabha; plavataam patiH = lord of the simians; vaanararshhabhaH = and the
best of the primates; yaatu = march forward; paalayan =
guarding; dakshhinam = the right; paarshvam = side; vaanaravaahinyaaH = of
the army of simians.
 "Let the monkey called Rishabha, Lord of the simians and the best of the
primates march forward, duly guarding the right side of the army of the
simians."

र्न्ध हिी इव दधय षयि् तरस्वी र्न्ध मादनः || ६-४-१७

यात वानर वासहन्याः िव्यम् पाश्वयम् असधसितः |
17. gandhamaadanaH = Let Gandhamaadna; tarasvii = with a
strength; durdharshhaH = unconquerable; gandhahastiiva = like an elephant in
rut; yaatu = proceed; adhishhThitaH = duly guarding; savyam = the
left; paarshvam = side; vaanaravaahinyaaH = of the army of monkeys.

"Let Gandhamadana, with a strength unconquerable like an elephant in

rut, proceed duly guarding the left side of the army of monkeys."

यास्यासम बर् मध्ये अहम् बर् ओघम् असभहषययन् || ६-४-१८

असधरुह्य हनूमिम् ऐरावतम् इव ईश्वरः |
18. aham = I; adhiruhya = mounted; hanuumantam = on (the shoulders
of) Hanuman; airaavatamiva = like on Airavata; iishvaraH =
Indra; yaasyaami = will march; balamadhye = in the centre of my
troops; abhiharshhayan = cheering balangham = the multitude of army.

"I myself, mounted on the shoulders of Hanuman, like Indra on Airavata,

will march in the centre of my troops, duly cheering the multitude of army."

अन्र्दे न एष िम्यात र्क्ष्मणः च अिक उपमः || ६-४-१९

िावयभौमेन भूत ईशो द्रसवण असधपसति् यथा |
19. eshhaH lakshhmaNashcha = Let this Lakshmana; antakopamaH =
like of the lord of Death; samyaatu = march; aNgadena = on the shoulders of
Angada; saarvabhaumena yathaa = like on an elephant called
Sarvabhauma; draviNaadhipatiH = Kubera the lord of Riches; bhuteshaH =
and the sovereign of beings.
 "Let this Lakshmana, resembling the lord of Death, march on the
shoulders of Angada like Kubera the lord of riches and the sovereign of beings
marches on an elephant called Sarvabhauma."

जाम्बवामः च िषेणः च वेर् दशी च वानरः || ६-४-२०

ऋक्ष राजो महाित्त्वः कसक्षम् रक्षि ते त्रयः |
20. mahaasattvaH = let the highly strong; jaambavaanshcha =
Jambavan; R^iksharaajaH = the lord of the bears; sushhenashcha =
Sushena; vaanaraashcha = and the monkey; vegadarshhii = called
Vegadarshi; te = those; trayaH = three; rakshhantu = guard; kukshim = the
middle part.

Let the highly strong, Jambavan with Sushena and the monkey called
Vegadarshi, all three, guard the middle part of the army."

Rama recollects the lotus-eyed Seetha and laments much about his separation
from her Lakshmana consoles him and there approaches the sun-set.

Ravana recalls the over-powering of Lanka and discovering of Seetha by

Hanuman. He calls a meeting of his ministers and invites suggestions from
them in view of the latest situation of a probable attack of Rama and his army
on the City of Lanka.

वानराणाम् सह वीराणाम् िहस्रैः पररवाररतः || ६-६-१६

रामो अभ्येसत परीम् र्ुंकाम् अिाकम् उपरोधकः |
16. raamaH = Rama; parivaaritah = surrounded by; sahasraiH =
thousands of; dhiraaNaam = brave; vaanaraaNaam = monkeys; abhyeti = is
coming; laN^kaam puriim = to the City of Lanka; uparodhakaH = for
besieging; asmaakam = us.

"Rama surrounded by thousands of courageous monkeys, is coming to the

City of Lanka, for the purpose of besieging us."
 तररष्यसत च िव्यक्तम् राघवः िार्रम् िखम् || ६-६-१७
तरिा यक्त रूपे ण िानजः िबर् अनर्ः |
17. raagahavaH = Rama; yukta ruupeNa = by his befitting; tarasaa =
strength; suvyaktam = can certainly; tarishhyati cha = cross; saagaram = the
ocean; sukham = easily; saamjaH = with his brother; sabalaamgaH = along
with his army and companions.

"Rama, by his be-fitting strength, can certainly cross the ocean easily,
with his brother along with his army and his companions."

िमद्रमच्छोषयसत वीयेणान्यत्करोसत वा|| ६-६-१८

तन्तिन्न् एवम् र्ते काये सवरुद्धे वानरै ः िह |
सहतम् परे च िैन्ये च िवयम् िम्मन्यताम् मम || ६-६-१९
18-19. samudram uchchhoshhayati = (He may) get the ocean dried
up; karoti = (He may) do; anyadvaa = any other thing; viiryeNa = by his
valour; tasmin = that; kaarye = act; viruddhe = of enemity; vaanaraiH saha =
with monkeys; evam vidhe = (having commenced) in this
way; sammantryataam = advise me; sarvam = everything; hitam = that is
good; pure = for the city; mama sainye = and for my army.

"He may even get the ocean dried up. He may do any other thing by his
valour. The aforesaid act of enmity with monkeys having commenced in this
way, advise me everything that is good for the city and my army."

The demons inspire Ravana with confidence and eulogise his army's strength.
They suggest that Indrajit alone is enough to kill the army of monkeys together
with Rama.

इसत उक्ता राक्षि इन्द्रेण राक्षिािे महाबर्ाः |

ऊचः प्रान्जर्यः िवे रावणम् राक्षि ईश्वरम् || ६-७-१
सिष्पक्ष्ह्मसवज्ञाय नीसतबाह्यास्त्वबद्धयः |
 1-2a. uktaaH = after spoken; iti = thus; raakSasa indreNa = by
Ravana; te raakSasaaste = those demons; mahaabalaH = who were very
strong; niitibaahyaaH = who were without moral behaviour; abuddhayaH =
who were stupid; sarve = all praaNjalayaH = who lifted up their joined
palms; avijJNaaya = ignorant; dviSatpakshham = of the enemy's
side; uuchuH = spoke; raavaNam = to Ravana; raakSaseshvaram = the king of
demons.

Hearing the words of Ravana, those demons who were strong, stupid and
without moral conduct, all raising up their joined palms and spoke to Ravana the
king of demons, without knowing the strengths of their enemy's side (as
follows):

"After proceeding to Bhogavati city (the abode of Nagas in Patala one of the
seven regions under the earth), the serpents there were defeated by you.
Kubera (the bestower of riches) who resides on the peak of Mount Kailasa,
surrounded by many yakshas (a class of demi-gods) surrendered to you after
doing a great battle."
"Oh, Lord! By your rage, Kubera who was boasting himself for his friendship
with Lord Shiva (the Supreme Lord) and said to be a guardian of the world
possessing great strength, was defeated by you in battle."
"Throwing down a group of Yakshas, after causing a flutter among them and
taking them in prison, this aerial car (Pushpak) was procured by you from
Mount Kailasa."
"Oh, the best of ogres! By Maya, the lord of demons, Mandodari his daughter
was given to you in marriage, due to fear from you and duly desiring your
friendship."
Oh, mighty armed! Madhu Kumbhinasa's (your sister's) husband, another ruler
of demons, who was proud of his valour and who was difficult to be defeated,
was taken into your subjugation, your having won a battle against him."
Oh, king! After entering a great ocean in the shape of Yama's realm, with a
huge alligator in the form of death's rod of punishment, adorned with silk-
cotton trees (bristling with thorns to be used a weapons), turbulent with a
huge wave in the shape of noose of Kala (Time Spirit), with serpents in the
form of Yama's servants and difficult to be conquered on account of mighty
Jvara (Spirit presiding over fevers), and churning the sea in the form of Yama's
forces, a great victory was obtained and death warded off by you. All the
people there were delighted to see your good battle."

All the demons of King Ravana present there namely Prahasta, Durmukha,
Vajradamshtra, Nikumbha and Vajrahanu, eulogising their strengths, assure
the king that they can individually kill Rama and his army within no time.

ततो नीर् अम्बद सनभः प्रहिो नाम राक्षिः |

अब्रवीत् प्राञ्जसर्र् वाक्यम् शूरः िे ना पसतिदा || ६-८-१
1. tataH = thereafter; shuuraH = a valiant; raakSasaH = demon; prahasto
naama = named prahasta; senaapatiH = the commander-in-chief; niila ambuda
prakhyaH = appearing like a dark cloud; praaJNjaliH = joined his palms in
salutation; abraviit = and spoke; tadaa = then; vaakyam = (the following)
words.

A valiant demon by name Prahasta, the commander-in-chief, appearing

like a dark cloud, joined his palms in salutation and spoke these words.

दे व दानव र्न्धवाय ः सपशाचपतर्ौरर्ाः |

न त्वाम् धषयसयतम् शक्ताः सकम् पनर् वानरा रणे || ६-८-२
2. sarve = all; deva daanava gandharvaaH = gods; demons;
Gandharvas; pishraacha pata goragaaH = devils; birds and
serpents; shakyaaH = can be dharSayitum = attacked; raNe = in battle; kim
punaH = why to talk about; maanavau = two human beings?

"All gods, demons, gandharvas, devils, birds and serpents can be attacked
by you in battle. Why to talk about two human beings?"
Thereafter the very strong Vajradamshtra, beset with great anger, took hold of
a terrific iron club smeared with flesh and blood and spoke (as follows):
"Standing as groups in the sky and beating that army of monkeys with a mighty
hail of stones and missiles, we should send them to the world of Death."
Thereafter Kumbhakarna's son, by name Nikumbha, strong and powerful,
became very angry and spoke (as follows) to Ravana, who made people cry.
All of you stay along with the king. I alone will kill there, Rama along with
Lakshman, Sugreeva along with Hanuma and all the monkeys also.

Sumantra was unable to console Kausalya, who lied on the floor due to her
extreme grief over her separation from Rama, even though he tries to avert
her grief by telling her that Rama can reside in the forest delightfully, by
warding off his agony.

Vibhishana, the half-brother of Ravana, lists out bad omens occurring in the
city and in the gynaeceum and advises Ravana to restore Seetha to Rama as an
atonement t these evil forces. Ravana turns a deaf ear to Vibhishana's counsel
and sends him away.

ि रावणम् महात्मानम् सवजने मन्तििसिधौ |

उवाच सहतमत्यथयम् वचनम् हेतसनसश्चतम् || ६-१०-१२
12. mantra samnidhau = in the presence of ministers; vijane = and in
privation; saH = Vibhishana; uvaacha = spoke; raavaNam = to
Ravana; mahaatmaanam = the powerful; vachanam = the
words; hetunishcitam = convinced of reason; atyartham = and very
much; hitam = beneficial.

In the presence of ministers and in privation, Vibhishana spoke to

powerful Ravana the words convinced of reason and which were very much
beneficial.
 प्रिाद्य भ्रातरम् ज्येिम् िान्त्वे नोपन्तथथतक्रमः |
दे शकार्ाथयिम्वासद दृष्टर्ोकपरावः || ६-१०-१३
13. dR^iSTa lokaparaaparaH = Vibhishana; who could behold good and
evil things in the world; prasaadya = having sought the favour; jyeSTham
bhraataram = from his elder (half-) brother; saantvenaa = by means of
soothing words; upasthita kramaH = arranged in order; deshakaalartha
samvaadi = spoke in consonance with place; time and purpose.

Vibhishana, who could discriminate between good and evil things in the
world, having sought the favour from his eldest (half-) brother by means of
soothing words arranged in an order, spoke in consonance with place, time and
purpose.

यदा प्रभृसत वै देही िम्प्राप्तेह परतप |

तदा प्रभृसत दृश्यिे सनसमत्तान्यशभासन नः || ६-१०-१४
14. paramtapa = O; annihilator of enemies; yadaa prabhR^iti = since
when; vaidehii = Seetha; sampraaptaa = came; iha = here; tadaa prabhR^iti =
since then; ashubhaani = inauspicious; nimittaani = omnes; dR^ishyante = are
being seen; naH = by us.

"O, annihilator of enemies! We are seeing inauspicious omens, since

Seetha arrived here."

िस्फसर्ज् ~र्ः िधूमासचयह् िधू मकर्षोदयः |

मििम्घहुतोऽप्यसिनय िम्यर्सभवधय ते || ६-१०-१५
15. mantra samghahutaH api = even if the sacrificial fire is fed with
oblations while uttering a set of proper Mantras (scared texts); agniH = the
fire; naabhivardhate = is not flaring up; samyak = well; sasphuliN^gaH = with
rising sparks; sadhuumaarahiH = with flames containing
smoke; sadhuumakaluSodayaH = cming forth polluted with soot.
 "Even if the sacrificial fire is fed with oblations while uttering a proper
set of Mantras (Spiritual texts), the fire is not flaring up well, emitting sparks, its
flames are enveloped in smoke and are coming forth, polluted with soot."

असििेष्वसिशार्ाि तथा ब्रमथथर्ीष च |

परीपृपासण दृश्यिे हव्ये ष च सपपीसर्काः || ६-१०-१६
16. sariisR^ipaaNi = serpents; dR^ishyanti = are seen; agniSTheSu = at
the corner of the sacrificial post which is nearest the fires; agnishaalaasu = in
houses keeping sacrificial fire; tathaa = and; brahma sthaliiSu ca = in places
where sacred studies are made; pipiilikaaH = ants (are seen); havyeSu = in
things to be offered as oblations.

"Serpents are seen at the corner of the sacrificial post which is nearest the
fire, also in houses keeping sacrificial fire and in places where sacred studies are
made. Ants are seen in things to be offered as oblations."

र्वाम् पयाुं सि स्कन्नासन सवमदा वरकञ्जराः |

दीनमश्वाः प्रहेषिे न च ग्रािासभनन्तिनः || ६-१०-१७
17. payaamsi = milk; gavaam = of cows; skannaani = is getting
curdled; varakuNjaraaH = excellent elephants; vimadaaH = are bereft of
rut; ashraaH = horses; praheSante = are neighing; diinam = miserably; na ca =
and not; graasaabhinanditaH = rejoicing at grass.

"Cow's milk is getting curdled. Excellent elephants are bereft of rut.

Horses are neighing miserably and are not rejoiced in eating grass."

खरोष्टराश्वतरा राजन्तन्भन्रोमाः स्रवन्ति च |

न स्वभावेऽवसतििे सवधानैरसप सचिताः || ६-१०-१८
18. raajan = O; king; kharoSTraashvataraaH = donkeys; camels and
mules; sravantica = shed tears; bhinna romaaH = losing their
hair; [Link] = and even if treated vidhaanaiH = as per medical
procedures; na avatiSThante = do not stand; svabhaave = to their nature.

"O, king! Donkeys, camels and mules shed tears, losing their hair and
even if treated asper medical procedures are not getting cured."

वायिाः िघशः क्रूरा व्याहरन्ति िमितः |

िमवेताश्च दृश्यिे सवमानाग्रे ष िम्घशः || ६-१०-१९
[Link] vaayasaaH = crows; samghashaH = in
flocks; vyaaharanti = are crying; kruuraaH = crudly; samastataH = from all
sides; dR^shyante = are being seen; samghashaH = in crowds; samavetaaH =
assembled together; vimanaagreSu = on house-tops.

"Crows in flocks are crying cruelly from all sides and are seen in crowds
assembled together on house-tops."

र्ृध्राश्च पररर्ीयिे परीमपरर सपन्तिताः |

उपपन्नाश्च िुंध्ये िे व्याहरन्त्यसशवम् सशवाः || ६-१०-२०
20. gR^idhraashca = vultures; pariliiyante = fly to and from
paripiNDitaaH = in circles; puriimupari = over the city; shivaaH =
jackals; vyaaharanti = are crying; ashivam = inauspiciously; upasannaaH = at
the approach; dve sandhye = of both dawn and dusk.

"Vultures fly to and fro in circles over the city. Jackals are crying
inauspiciously at the approach of both dawn and the dusk."

क्रव्यादानाम् मृर्ाणाम् च परीिारे ष िज् ~घशः |

श्रूयिे सवपर्ा घोषाः िसवस्फूसजय तसनःस्वनाः || ६-१०-२१
21. puriidvaareSu = at city-gates; shruuyante = are heard; vipulaaH =
loud; ghoSaaH = cries; kravyaadaanaam = of carnivorons; mR^igaaNaam =
animals; saNghashaH = gathered in groups; savisphuurjita niHsvanaaH = with
thundering noise.
 "At city-gates are heard loud cries of carnivorous animals gathered in
groups, with thundering noise."

तदे वम् प्रिते काते प्रायसश्चत्तसमदम् क्षमम् |

रोचये वीर वैदेही राघवाय प्रदीयताम् || ६-१०-२२
22. viira = O; brave man; tat = hence; kaarye = (when) the actions of
evil forces; prastute = are happening; evam = in this way; idam =
this; praayashcittam = atonement; kSama = is appropriate; rocaye = I like
it; vaidehi = (that) Seetha; pradiiyataam = be given away; raaghavaaya = to
Rama.

"O, brave man! Hence, when the actions of evil forces are happening in
this way, this atonement is appropriate that Seetha be given away to Rama and I
like it."

भयम् न पश्यासम कतसश्चदप्यहम् |

न राघवः प्राप्स्स्यसत जात मैसथर्ीम् |
िरै ः िहे न्द्रैरसप िम्र्रे कथम् |
ममाग्रतः थथास्यसत र्क्ष्मणाग्रजः || ६-१०-२८
28. na pashyaami = I do not see; bhayam = fear; bhayam =
fear; kutashchidapi = from whom so ever; raamaH = Rama; napraapsyati =
cannot obtain; maithiliim = Seetha; jaatu = by any means; katham =
how; lakshmaNaagrajaH = Rama; sthaasyati = can stand; agrataH = before
me; sangare = in battle; shendraiH = even along with Indra; surairapi =
together with celestials also?

"I do not see any fear from whom so ever. Rama cannot obtain Seetha by
any means. How Rama even along with Indra and the celestials can stand before
me in battle?"

Ravana goes again to the assembly hall, to hold consultations with his
ministers, othere important demons and Vibhishana.
Ravana instructs Prahasta, chief of his army to defend the city of Lanka
carefully. Prahasta positioned the army for defense accordingly at suitable
places both inside and outside the city. Ravana then narrates how he brought
beautiful Seetha to Lanka from Dandaka forest, because of his growing
infatuation for her. Ravana asks his companions and relatives gathered there,
to suggest ways and means to kill Rama and Lakshmana. Then, Kumbhakarna,
Ravana's brother first accuses Ravana of his unworthy act but assures him that
he would neutralize that dishonour by killing the enemies.

BOLD

सर तु सम्वत्सरर्् करलर्् र्रर्यरचत भरहर्िी || ६-१२-१८

प्रतीक्षर्रिर भतरा रर्् ररर्र्रयतलोचिर |
तन्मयर चररुिेर्त्रयरः प्रहतज्ञरतर्् वचः शु भर्् || ६-१२-१९
श्ररन्तोऽिर्् सततर्् करर्रद्यरतो िय इवरध्वहि |
18;19. pratiikSamaaNaa = looking forward; raamam = for
Rama; bhartaaram = her husband; saa = that; aayatalochanaa = large-
eyed; bhaaminii = Seetha; ayaachata = requested; maam = me; samvatsaram
kaalam = year's time; tat = those; shubham = auspicious; vachaH =
words; chaaran netraayaaH = of the charmingly eyed Seetha; pratijJNaatam =
were accepted; mayaa = by me; aham = I; shraantaH = am wearied; kaamaat =
of lust; hayaH iva = like a horse yaataH = going; aadhvani = along the
way; satatam = uninterruptedly.

"Looking forward Rama, her husband, that longish large eyed Seetha,
requested me to give time for one year. I accepted the auspicious words of the
charmingly eyed Seetha. I am wearied of this lust, like a horse galloping along a
path continuously."
Hearing the lamentation of Ravana who was captivated by lust, Kumbhakarana
became angry and spoke the following words:

यदा त रामस्य िर्क्ष्मणस्य |

प्रिह्य िीता खर् पा इहाऽहृता |
िकृत्समीक्षै व िसनसश्चतम् तदा |
भजेत सचत्तम् यमनेव यामनम् || ६-१२-२८
28. yadaa = when; siitaa = Seetha; raamasya = of
Rama; salakshhmaNasya = accompanied by Lakshmana; khalu =
indeed; aahR^itaa = was brought; iha = here; prasahya = forcibly; tadaa; then
itself; sakR^it = once; samiikshhyena = by contemplating
thoroughly; chittam = your mind; bhajeta = should have driven
into; sunishchitam = a good decision; yaamunaniva = like filling the
depression at its source; yamunaa = by Yamuna River."

"You should have contemplated thoroughly that very moment when

Seetha was brought here forcibly only after a single impulsive thought from the
hermitage of Rama, who was accompanied by Lakshmana, even like the river
Yamuna fills the depression at its source the moment it descends on earth."

िवयमेतन्महाराज कृतमप्रसतमम् तव |
सवधीयेत िहािासभरादावे वास्य कमय णः || ६-१२-२९
29. mahaaraaja = O; emperor!; aadaaneva = athe beginning
itself; asya = of this; karmaNaH = action; apratimam = it would have been
unequalled; tava = to you; yadi sarvam = (if)all etat = this; kR^itam = act of
consultation asmaabhiH saha = with us; vidhiiyetayadi = was done.

"O, emperor! If all this act of consultation with us was done at the
beginning of this action itself (of bringing Seetha here), it would have been
worthy of you."
 पनमाय म् िसितीयेन शरे ण सनहसनष्यसत || ६-१२-३८
ततोऽहम् तस्य पास्यासम रुसधरम् काममाश्वि |
38. saH = (before) that Rama; nihanishhyati = strikes; maam =
me; punaH = once more; dvitiiyena = with a second; shareNa = arrow; tataH =
immediately; paasyaami = I shall drink; tasya = his; rudhiram =
blood; aashvasa = cheer-up; kaamam = freely."

"Even before Rama strikes me once more with a second arrow, I shall
drink his blood. Cheer up freely.

रमस्व कामम् सपब चाग्र्यवारुणीम् |

करुष्व कावाय सण सहतासन सवज्वरः |
मया त रामे र्समते यमक्षयम् |
सचराय िीता वशर्ा भसवष्यसत || ६-१२-४०
40. ramasva = enjoy yourself; kaamam = freely; piba =
drink; agryavaaruNiim = excellent of your desire; vijvaraH = without
anxiety; raame = Rama; gamite = having been despatched; yamakshhayam = to
the abode of death; mayaa = by me; siita = Seetha; bhavishhyati = will
be; vashaga = at your disposal; chiraaya = forever."

"Enjoy yourself freely. Drink excellent of wines to the extent of your

desire without any anxiety. Rama, having been dispatched by me to the abode of
death, Seetha will be at your disposal forever."

Advised by Mahaparsva to take charge of Sita by force, Ravana expresses his

inability to do so, because of a curse pronounced against him by Brahma (lord
of creation) in the past. Ravana then boasts of his own prowess.

Vibhishana informs the assembly about the strength of the monkeys, and
about the power of Rama`s arrow. He also informs that none on the demon's
side can withstand Rama, in battle. Prahasta replies that they have no fear at
any time to face Rama in battle. Then, Vibhishana reiterates the enormous
strength of the fatal arrows discharged by Rama and requests the assembly to
save Ravana by giving back Sita to Rama.

Indrajit criticizes Vibhishana for underestimating the former`s strength.

Vibhishana abuses Indrajit for his immaturity of mind and for his rash nature in
underscoring the power of Rama`s arrows. Vibhishana further advises Ravana
to give back Sita along with valuable presents to Rama and to live happily ever
after in Lanka.

धनासन रत्नासन िभू षणासन |

वापान्तम्प सदव्यासन मणीुंश्च सचत्रान् |
िीताम् च रामाय सनवे द्य दे वीम् |
विेम राजसन्नह वीतशोकाः || ६-१५-१४
14. raajan = O; king; nivedya = offering; dhanaani = riches; ratnaani =
precious stones; subhuushhaNaani = good jewels; divyaani =
excellent; vasaamsi = clothes; chitraan = bright colored; maNiimshcha =
gems; siitaamdeviimcha = and the god-like Sita; raamaaya = to
Rama; vasesu = let us live; iha = here; vita shokaH = free from anguish.

" O, king! Offering riches, precious stones, good jewellery, excellent

clothes, bright colored gems and the god-like Sita to Rama, let us live here, free
from anguish."

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

िसनसवष्टम् सहतम् वाक्यम् उक्तविम् सवभीषणम् |

अब्रवीत् परुषम् वाक्यम् रावणः कार् चोसदतः || ६-१६-१
1. vibhishhaNam = to Vibhishana; sunuvishhTam = who was very
stable; uktavantam = and who spoke; hitam = wholesome; vaakyam =
words; raavanNaH = Ravana; kaalachoditaH = goaded by death; abraviit =
spoke; parushham = harsh; vaakyam = words; (as follows):

Ravana, goaded by death, spoke the following harsh words to Vibhishana,

who was very stable and who had spoken wholesome words:

विेत् िह िपत्ने न क्रद्धे न आशी सवषेण च |

न त समत्र प्रवादे न िम्वथचत्रणा िह || ६-१६-२
2. vaset = one can stay; sapatnena saha = with an
enemy; ashiivishheNa = or with a snake; kruddhena = which is enraged; tu =
but; na samvaset = one cannot stay; shatruNaasaha = with an
enemy; mitrapravaadena = talking as a friend."

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

जानासम शीर्म् ज्ञातीनाम् िवय र्ोकेष राक्षि |

हृष्यन्ति व्यिनेष्वेते ज्ञातीनाम् ज्ञातयः िदा || ६-१६-३
3. O; demon! GYaami = I know shiilam = the conduct; gyaatiinaam = of
kinsmen; sadaa = always; hR^ishhyanti = are rejoiced; vyasaneshhu = at the
calamities; g^yaatiinaam = of their kinsmen."

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

प्रधानम् िाधकम् वै द्यम् धमय शीर्म् च राक्षि |

ज्ञातयो ह्यनमन्यिे शू रम् पररभवन्ति च || ६-१६-४
4. raakshhasa = O;demon; n^yaatayaH = kinsmen; avamanyante hi =
indeed insult; paribhavanticha = and even humiliate; saadhakam = an
effective; pradhaanam = leader; vaidyam = an educated
person; dharmashiilaamcha = a person of right conduct; shuuram = and a
valiant man."
 "O, demon! The kinsmen indeed insult and even humiliate their kinsman,
who is an effective leader, a person of education and right conduct and a valiant
man."

"Previously in a forest called Padmavana, some maxims were spoken by

elephants, which saw men with nooses in hand. Hear and I shall tell them."

नासिनायन्यासन शस्त्रासण न नः पाशा भयावहाः |

घोराः स्वाथयप्रयक्ताि ज्ञातयो नो भयावहाः || ६-१६-७
7. naH = for us; na = no; agniH = fire; na = no; anyaani =
after; shastraaNi = weapons; na = no; paashaaH = nooses; na = they are
not; bhayaavahaaH = begetting fear; ghoraH = the terrific; jJNaatayaH =
kinsmen; svaarthaprayuktaaH = incited by selfishness; bhayaavahaaH = are
begetting fear; naH = to us."

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

उपायमेते वक्ष्यन्ति ग्रहणे नात्रिुं शयः |

कृत्स्नाद् भयाज्ज्ञासतभयम् िकष्टम् सवसदतम् च नः || ६-१६-८
8. ete = these kinsmen; vakshhyanti = will inform; upaayam = the
strategy; grahaNe = to seize us; na = there is no; samshayaH = doubt; atra = in
this; kR^itsnaat; out of all; bhayaat = fears; G^yaatibhayam = the fear of
kinsmen; sukashhTam = is very troublesome; naH = for us; viditam = It is
known thing."

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

सवद्यते र्ोष िम्पन्नम् सवद्यते ज्ञासततो भयम् |

सवद्यते स्त्रीष चापल्यम् सवद्यते ज्ञासततो भयम् || ६-१६-९
 9. vidyate = There is; sampannam = wealth; goshhu = in
cows; vidyate = there is; bhayam = fear; G^yaatitaH = for kinsmen; vidyate =
there is; chaapalyam = fickleness; striishhu = in women; vidyate = there
is; tapaH = austerity; braahmaNe = in brahmins."

"There is wealth in cows. There is fear for kinsmen. There is fickleness in

women. There is austerity in Brahmins."

ततो नेष्टम् इदम् िौम्य यदहम् र्ोक ित्कृतः |

ऐश्वययम् असभजातः च ररपू णाम् मू सनय च न्तथथतः || ६-१६-१०
10. saumya = O;gentleman! TataH = hence; idam = this; na ishhTam =
is not of liking to you; iti yat = that; aham = I; loka satkR^itaH = am
venerated by the people; abhijaataHcha = that I obtained; aishvaryam =
riches; sthitaHcha = and that I am sitting tight; muurdhni = in the
head; ripuNaam = of enemies."

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

यथा मधकरिषाय द्रािम् सविन्न सतिसत |

तथा त्वमसप तत्रैव तथानायेष िौहृदम् || ६-१६-१३
13. yathaa = how; madhukaraH = a honey bee; vindan =
getting; rasam = nectar (from a flower); na tishhThati = does not stick on (that
flower);tarshhaat = due to eager desire (for more); tathaa = in the same
manner; tvamapi = you also; tatraiva = in that(category) only; tathaa = in the
same manner; souhR^idam = friendship; anaaryeshhu = in vulgar people."

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

इसतउक्तः परुषम् वाक्यम् न्यायवादी सवभीषणः |

उपपात र्दापासणःचतसभय ः िह राक्षिैः || ६-१६-१७
 17. parushham = harsh; vaakyam = words; iti = thus; uktaH =
spoken; vibhiishhaNaH = Vibhishana; nyaayavaadii = who advocates
justice; gadaapaaNiH = having a mace in his hand; utpapaata = soared into the
sky; chaturbhiH raakshhasaiH saha = along with four demons.

Hearing those harsh words from Ravana, Vibhishana who advocates

justice, wielding a mace in his hand, soared high into the sky, along with four
other demons.

ि त्वम् भ्राता असि मे राजन् ब्रू सह माम् यद् यद् इचसि |

ज्येिो मान्यः सपतृिमो न च धमय पथे न्तथथतः || ६-१६-१९
इदम् त परुषम् वाक्यम् न क्षमासम अनृतम् तव |
19. raajan = O;king! SaH tvam = you as such; asi = are; bhraataa =
brother; me = to me; bruuhi = speak; maam = to me; yadyat =
whatever; ichchhasi = you like; jyeshhThaH = elder brother; pitR^isamaH = is
equal to father; maanyaH = he is to be respected; nachasthitaH = even though
not staying; dharmapathe = in right path; ; na kshhamaapi = I cannot
forbear; ;idam = these; te = your; parushham = harsh; vaakyamtu = words."

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

BOLD

सुलभरः पुरुषर ररजि् सततर्् हप्रय वरहदिः || ६-१६-२१

अहप्रयस्य तु पथ्यस्य वक्तर श्रोतर च दु लाभः |
21. raajan = O;king! purushaaH = men; priyavaadinaH = who speak
pleasing words; satatam = forever; sulabhaaH = are easy to be
obtained; vaktaa = (But) one who speaks; pathyasya = of useful; apriyasya =
but unpleasing words; shrotaacha = and also one listens to them; durlabhaaH =
are rare to be obtained."
 "O, king! Men who forever speak pleasing words are easy to be obtained.
But one who speaks of useful but unpleasing words as also the one who listens
to them, are rare to be obtained"

तनषययत यचोक्तम् र्रुत्वान्तद्धतसमचता || ६-१६-२५

आत्मानम् िवयथा रक्ष परीम् च इमाम् िराक्षिाम् |
स्वन्ति ते अि र्समष्यासम िखी भव मया सवना || ६-१६-२६
25; 26. gurutraat = as an elder brother; marshhayatu = be patient; tat =
with that; uktam = spoken; yat = by which; hitam = welfare; ichchhataa = was
desired by me; rakshha = guard; aatmaanam = yourself; saraaksshhasaam =
along with demons; imaam = and this ; puriimcha = city ; sarvathaa = by all
means; asti = Let (all) be; savasti = well; te = to you; gamishhyaami = I am
departing; bhava = Be; sukhii = happy person; mayaa vinaa = without me."

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

सनवाययमाणस्य मया सहत एसषणा |

न रोचते ते वचनम् सनशा चर |
परीत कार्ा सह र्त आयषो नरा |
सहतम् न र्ृह्णन्ति िहृन्तिर् ईररतम् || ६-१६-२७
27. nishaachara = O; Ravana; the ranger of the night! vachanam = my
words; narochate = are not relishing; te = to you; nivaaryanaaNasya = who are
being restrained; mayaa = by me; hitaaishhiNaa = desiring welfare; naraaH =
persons; gataayushhaH = whose duration of life is ended; na gR^ihNanti = do
not accept ;hitam = the beneficial words; iiritam = spoken; suhR^idbhiH = by
well wishers."

"O, Ravana the ranger of the night! My words are not relishing to you,
who are being restrained by me duly desiring your welfare. Persons whose
duration of life is to end, do not accept the salutary words spoken by their well
wishers"
 इत्याषे श्रीमद्रामायणे आसदकाव्ये यद्धकािे षोडशः िर्य ः
Thus completes 16th Chapter of Yuddha Kanda of the glorious Ramayana of
Valmiki, the work of a sage and the oldest epic.

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

रावणो नाम दवृय त्तो राक्षिो राक्षि ईश्वरः |

तस्य अहम् अनजो भ्राता सवभीषण इसत श्रतः ||६-१७-१२
12. raakshhasaH = there is a demon; raavaNonaama = named
Ravana; raakshhaseshvaraH = the king of demons; durvR^ittaH = having a bad
conduct; aham = I; tasya anujaH bhraataaH = am his younger
brother; shrutaH = known; vibhiishhaNaH = as Vibhishana"

"There is a demon called Ravana, the king of demons, having a bad

conduct. I am his younger brother, known as Vibhishana."

तेन िीता जन थथानाद्द् हृता हत्वा जटायषम् |

रुद् वा च सववशा दीना राक्षिीसभः िरसक्षता ||६-१७-१३
13. hatvaa = killing; jaTaayushham = a bird called Jatayu; tena = by
himself; siita = Sita; hR^itaa = was taken away; janasthaanaat = from
janasthana; ruddhaa = and hold captive; vivashaa = against her will; diinaa =
and unfortunate Sita; surakshhitaa = is well guarded; raakshhasiibhiH = by
female titans."

"It is Ravana who, having killed a bird Jatayu, took away Sita from
[Link] unfortunate lady is held captive against her will and she is now
amidst the female titans who guard her jealously"

िो अहम् परुसषति् ते न दािवच् च अवमासनतः |

त्यक्त्वा पत्रामः च दारामः च राघवम् शरणम् र्तः ||६-१७-१६
16. parushhitaH = reviled; tena = by him; avamaanitaH = and
humiliated; daasavat = as a slave; saH aham; I; as such; tyaktvaa =
leaving; putramshcha = my sons; daaramshcha = and my
wife; sharaNamgataH = have come to take refuge; raaghavam = with Rama."

"Reviled by him and humiliated as a slave, I, leaving my sons and my

wife, have come to take refuge with Rama."

सनवेदेअयत माम् सक्षप्रम् राघवाय महात्मने |

िवय र्ोक शरण्याय सवभीषणम् उपन्तथथतम् ||६-१७-१७
17. nivedayata = inform; kshhipram = immediately; raaghavaaya = to
Rama; mahaatmane = the high soled; sarva lokasharaNyaaya = and the refuge
of all the worlds; maam = of me; vibhiishhaNam = Vibhishana; upasthitam =
having come here."

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

The swift-paced Sugriva, having heard the words of Vibhishana, spoke more
hurriedly to Rama, in front of Lakshmana as follows:
 प्रसवष्टः शत्र िै न्यम् सह प्राप्तः शत्ररतसकयतः |
सनहन्यादन्न्तरम् र्ब्ध्वा उर्ूको वायिासनव ||६-१७-१९
19. praaptah = belonging; shatrusainyam = to the enemy
force; shatruH = an adversary; atarkitaH = who unexpectedly; pravishhTaH
hi = has indeed come; nihanyaat = to kill us; labdhvaa = getting; antaram = a
first opportunity; vaayasaaniva = like killing the crows; uluukaH = by an
owl."

"Belonging to the enemy force, here is an adversary taking us unawares,

who unexpectedly has come here to slay us at the first opportunity like an owl
destroying crows!"

बध्यताम् एष तीव्रे ण दिे न िसचवैः िह |

रावणस्य नृशुंिस्य भ्राता सह एष सवभीषणः ||६-१७-२९
29. eshah vibhiishhaNaH = this Vibhishana; bhraataahi = is indeed the
brother; nR^ishamsasya = of cruel; raavaNasya = Ravana; eshhaH =
he; sachivaiH = along with his ministers; vadhyataam = be killed; tiivrena =
by severe; daNdena = punishment."

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

The chief of army Sugriva, who knew how to speak expressed thus hurriedly to
Rama, who was skilled in oratory and thereafter entered into silence.
Hearing those words of Sugriva, the exceedingly strong Rama addressed
as follows to the monkeys in front of Hanuman staying near by:

Angadha Said as below:

अथय अनथौ सवसनसश्चत्य व्यविायम् भजेत ह |

र्णतः िम्ग्रहम् कयाय द् दोषति् त सविजय येत् ||६-१७-४१
 41. bhajeta = one must wait upon; vyavasaayam = a
decision; vinishchitya = after ascertaining; arthaanarthon = the pros and
cons; samgraham = acceptance; kuryaat = has to be done; guNataH =
according to quality; doshhatastu = but faults; visarjayet = should be given up.

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

Thereafter Sharabha on his part spoke the following meaningful and

decisive words: "O, tiger among men! Let a spy be sent to shadow him"

प्रसणधाय सह चारे ण यथावत् िू क्ष्म बन्तद्धना |

परीक्ष्य च ततः कायो यथा न्यायम् पररग्रहः ||६-१७-४४
44. praNidhaaya = by sending out a spy; pariikshhyacha = and
investigating; yathaavat = suitably; suukshhma buddhinaa = by a keenly
intellectual; guuDhachaaraNa = spy; tataH = and then; parigrahaH =
acceptance; kaaryaH = to be done; yathaanyaayam = as per justice."

"By sending out a spy and causing a suitable investigation by a keenly

intellectual spy, he can then be accepted as per justice."

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

बद्ध वैराच् च पापाच् च राक्षि इन्द्राद् सवभीषणः |

अदे श कार्े िम्प्राप्तः िवय था शन्क्यताम् अयम् ||६-१७-४६
46. vibhiishhaNaH = Vibhishana; sampraaptaH =
came; raakshhasendraat = from Ravana the king of
demons; baddhavairaachcha = who has contracted hostility with
you; paapaat = and who is sinful; adeshakaale = at a very wrong place and
time; ayam = He; shNkyataam = is to be suspected; sarvathaa = by all means."
 "This Vibhishana came from sinful Ravana who has contracted hostility
with you and that too at a wrong place and time. He is to be suspected by all
means."

Then Mainda, skilled in discriminating good and bad conduct in others

observed the matter carefully and spoke in his perfect oratory in the following
highly reasonable words:

भावम् अस्य त सवज्ञाय तति् तत्त्वम् कररष्यसि |

यसद दृष्टो न दष्टो वा बन्तद्ध पू वयम् नरषभ ||६-१७-४९
49. nararshhabha = O; the best among men! ViG^yaaya = having
known; tattavataH = actually; asya = his; bhaavam = mind; dushhToyadi =
whether he is dangerous; na dushhTovaa = or not dangerous; tvam =
you; kanishhyasi = should act; buddhipuurvam = according to your feelings."

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

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

ि एष दे शः कार्ः च भवसत इह यथा तथा |

परुषात् परुषम् प्राप्य तथा दोष र्णाव् असप ||६-१७-५७
57. eshha = this; deshhashcha = place; kaalashcha = and time; iha =
here; bhavati = become; yathaa tathaa = according to what is right; tathaa =
thus; praapya = by obtaining; (in his mind) purushhaatpurusham = you are
superior to Ravana; guNadoshhaavapi = and also found merits in you and
demerits in the latter.

"This place and time become rightly obtained in his mind , as he has
thought that you are superior to Ravana and also found merits in you and
demerits in Ravana.
 दौरात्म्यम् रावणे दृष्वा सवक्रमम् च तथा त्वसय |
यक्तम् आर्मनम् तस्य िदृशम् तस्य बन्तद्धतः ||६-१७-५८
58. yuktam hi = it is indeed befitting; aagamanam = to arrive; atra = at
this place and time; dR^ishhTvaa = by seeing; vikrmamcha = the
prowess; tvayi = in you; tathaa = and; douraatmyam = wickedness; raavaNe =
in Ravana; sadR^isham = It is worthy; tasya = of his ; buddhitaH = judgement.

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

न त्वस्य ब्रवतो जात र्क्ष्यते दष्ट भावता |

प्रिन्नम् वदनम् च असप तिान् मे न अन्ति िुं शयः ||६-१७-६२
62. na dushhTa bhaavataa = no bad intention; na dR^ishyate = is
seen; jaatu = at all; asya = in his; bruvataH = talk; vadanamchaapi = His face
is also; prasannam = bright; tasmaat = hence; naasti = there is
no; samshayaH = doubt; me = for me.

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

अशन्तित मसतः स्वथथो न शठः पररिपय सत |

न च अस्य दष्टा वार्न्ति तिान् न अन्ति इह िुं शयः ||६-१७-६३
63. shaThaH = a deceitful person; na parisarpati = does not
approach; ashaNkamatiH = fearlessly; svasthaH = and confidently; asya =
his; vaakcha = expression too; naasti = is not; dushhTaa = bad; tasmaat =
hence; me = to me; naasti = there is no; samshayaH = doubt.

"A deceitful person does not approach so fearlessly and confidently. His
expression too is not bad. Hence, there is no doubt to me on him."
 उद्योर्म् तव िम्प्रेक्ष्य समथ्या वृ त्तम् च रावणम् |
वासर्नः च वधम् श्रत्वा िग्रीवम् च असभषेसचतम् ||६-१७-६६
राज्यम् प्राथययमानः च बन्तद्ध पू वयम् इह आर्तः |
एतावत् त परि् कृत्य यज्यते त्व् अस्य िम्ग्रहः ||६-१७-६७
66;67. samprekshhya = seeing; tava = your; udyogam =
perseverance; mithyaavRittam = and improper conduct; raavaNaam = of
Ravana; shrutvaa = and hearing; vaalinam = about Vali; hatam = having been
killed; sugriivam = and Sugriva; abhishhechitam = having been anointed as a
king;; aagatam = came; iha = here; buddhipuurvam =
deliberately; puraskatya = considering; taavattu = this much alone; tasya =
his; samgrahaNaH = acceptance; vidyate = is understandable.

"Seeing your perseverance and the improper conduct of Ravana as well as

hearing about Vali having been killed and Sugriva anointed as king, he
deliberately came here, with a desire to obtain the kingdom of demons. On
consideration of this aspect alone, he is worthy of acceptance by us."

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

समत्र भावेन िम्प्राप्तम् न त्यजे यम् कथुंचन |

दोषो यसद असप तस्य स्यात् िताम् एतद् अर्सहय तम् ||६-१८-३
3. kathamchana = by any means; naatyajeyam = I donot leave; tasya =
him; sampraaptam = who comes; mitrabhaavena = with a friendly
appearance; syaat yadyapi = even though he has; doshhah = a defect; etat =
This; agarhitam = is irreproachable; sataam = by good men.

"By any means, I do not desert anyone who arrives with a friendly
appearance, even if he has a defect. His acceptance is irreproachable in the eyes
of good men"
 न िवे भ्रातरिात भवन्ति भरतोपमाः ||६-१८-१५
मसिधा ना सपतः पत्राः िहृदो वा भवसिधाः |
15. taata = my dear one! sarve = All; bhraataraH = brothers; na
bhavanti = are not; bharatopamaaH = like bharata; putraH =
sons; madvidhaaH = like me; pituH = to a father; suhR^ido vaa = or
friends; bhavadvidhaaH = like you.

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

िदष्टो वा असप अदष्टो वा सकम् एष रजनी चरः ||६-१८-२२

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

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

सपशाचान् दानवान् यक्षान् पृ सथव्याम् चै व राक्षिान् ||६-१८-२३

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

"O, Sugreeva, Lord of monkey-troops! If I wish, I can kill those devilish

beings, demons, supernatural beings and ogres living on earth with just a tip of
my finger"
 श्रूयते सह कपोतेन शत्रः शरणम् आर्तः ||६-१८-२४
असचयतः च यथा न्यायम् स्वै ः च माुं िैर् सनमन्तितः |
24. shruuyate hi = it is heard; kapotena;by a dove; shatruH = an
enemy; aagataH = came; sharaNam = for a refuge; architashcha = was
received; yathaanyaayam = according to rules of
hospitality; nimantritashcha = and was invited for a feast; svaiH = with its
own; maamsaiH = flesh.

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

BOLD

सकृद् एव प्रपन्नरय तव अस्मि इहत च यरचते ||६-१८-३३

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

"He who seeks refuge in me just once, telling me that �I am yours', I

shall give him assurance of safety against all types of beings. This is my solemn
pledge"

Descending from the sky, Vibhishana seeks refuge at the feet of Rama. On
Rama's enquiry, he explains about the strength of Ravana. Rama promises to
kill Ravana and anoints Vibhishana. Rama sits on the sea -shore, seeking the
help of the ocean god to yield a passage for his army to pass through and reach
the city of Lanka.
 खात् पपात अवसनम् हृष्टो भक्तै र् अनचरै ः िह |
ि त रामस्य धमय आत्मा सनपपात सवभीषणः || ६-१९-२
2. saH = that; dharmaatmaa = virtuous; vibhiishhaNaH =
Vibhishana; papaata = descended; hR^ishhTaH = joyously; khaat = from the
sky; avanim = to the ground; bhaktaiH anucharaiH saha = along with his
faithful companions; nipapaata = and alighted; raamasya = near Rama.

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

पादयोः शरण अन्वे षी चतसभयः िह राक्षिै ः |

अब्रवीच् च तदा रामम् वाक्यम् तत्र सवभीषणः || ६-१९-३
धमय यक्तम् च यक्तम् च िाम्प्रतम् िम्प्रहषयणम् |
3. atha = thereafter; vibhiishhaNaH = Vibhishana; chaturbhiH
raakshhasaiH saha = along with four demons; nipapaata = fell
prostrate; abravichcha = and spoke; raamam prati = to Rama; vaakyam = the
following words; yuktamcha = which were right; saapratam =
suitable; sampraharshhaNam = and joyful.

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

अनजो रावणस्य अहम् ते न च अन्ति अवमासनतः || ६-१९-४

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

"I am the younger brother of Ravana and was humiliated by him. I sought
refuge in you, who are the refuge for all the beings."
 पररत्यक्ता मया र्ुंका समत्रासण च धनासन च || ६-१९-५
भवद् र्तम् सह मे राज्यम् च जीसवतम् च िखासन च |
5. laNkaa = Lanka; parityakta = who was abandoned; mayaa = by
me; mitraaNi = the friends; dhanaanicha = and the possessions too; me =
my; raajyam = kingdom; bhavadgatamhi = is indeed; at your
disposal; jiivitam = my life; sukhaanicha = and happiness too.

"Abandoning Lanka, friends and possessions, I place my kingdom, life

and happiness at your disposal."

तेन च इमम् महाप्राज्ञम् असभसषन्च सवभीषणम् |

राजानम् रक्षिाम् सक्षप्रम् प्रिन्ने मसय मानद || ६-१९-२५
25. maanada = O; Lakshmana; who gives respect to others!
Kshhipram = quickly; abhishhiNcha = consecrate; tena = with that
water; imam = this; vibhiishhaNam = who is greatly intelligent; raajaanam =
as a king; rakshhasaam = of demons; mayi = I am; prasanne = pleased.

"O, Lakshmana who bestows honor on others! Quickly consecrate as a

king of demons this greatly intelligent Vibhishana with that water, so that I am
pleased."

एवम् उक्ति् त िौसमसत्रर् अभ्यसषन्चद् सवभीषणम् |

मध्ये वानर मख्यानाम् राजानम् राम शािनात् || ६-१९-२६
26. uktvaH = having been spoken; evam = thus ; soumitriH =
Lakshmana; abhishhiNchat = as per the royal instructions; madhye =
amidst; vaanara mukhyaanaam = the leaders of monkeys.

Hearing Rama's words, Lakshmana consecrated Vibhishana as a king, as

per the royal instructions, amidst the leaders of monkeys.
 एवम् उक्ति् त धमय ज्ञः प्रत्यवाच सवभीषणः || ६-१९-३०
िमद्रम् राघवो राजा शरणम् र्िम् अहय सत |
30. evam = thus; uktaH = spoken; dharmaatmaa = the rightminded
; vibhiishaNaH = Vibhishana; pratyuvaacha = replied;as follows): raajaa = the
prince; raaghavaH = Rama; arhati = is apt; gantum = to obtain; sharaNam =
refuge; samudram = from the sea."

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

As per the advice of Sardula, Ravana sends Shuka to Sugriva as an ambassador.

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

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

अवर्ेपम् िमद्रस्य न दशय यसत यत् स्वयम् |

प्रशमः च क्षमा चैव आजय वम् सप्रय वासदता || ६-२१-१४
अिामथ्ययम् फर्न्ति एते सनर्य णेष िताम् र्णाः |
14. avalepaH = O; what arrogance; samudrasya = of the ocean; yaH =
who; na darshayati = does not appear; svayam = himself; (before
me); prashamshchaiva = Indeed calmness; kshhamaachaiva = and
forbearance; aarjavam = straight forwardness; priyavaadita = and kind-spoken
ness; ete = these; guNaH = qualities; sataam = of
gentlemen; asaamarthyaphalaaH = give weak results; nirguNeshhu = when
directed towards those having no virtues.
 "O, what arrogance of the ocean, who does not appear himself personally
before me! Indeed calmness, forbearance kind spoken ness and straight -
forwardness- these qualities of noble men give weak results, when directed
towards those having no virtues."

अद्य मद् बाण सनसभयन्नैर् मकरै र् मकर आर्यम् |

सनरुद्ध तोयम् िौसमत्रे प्लवन्तिः पश्य िवयतः || ६-२१-१७
17. soumitra = O; Lakshmana! Pashya = see; adya =
now; makaraalayam = this ocean; niruddhatoyam = having its water
suffocated; makaraiH = with its crocodiles; plavadhiH = floated; sarvataH =
on all sides; madbaaNanirbhagnaiH = and broken asunder by my arrows.

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

भोर्ामः च पश्य नार्ानाम् मया सभन्नासन र्क्ष्मण || ६-२१-१८

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

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

िशन्ख शन्तक्तका जार्म् िमीन मकरम् शरै ः || ६-२१-१९

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

क्षमया सह िमायक्तम् माम् अयम् मकर आर्यः || ६-२१-२०

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

"This ocean is considering me as an incapable man endowed as I am with

forbearance. It is a great mistake to show forbearance to such an individual."

ि दशययसत िािा मे िार्रो रूपमात्मनः || ६-२१-२१

चापम् आनय िौसमत्रे शरामः च आशी सवष उपमान् |
िमद्रम् शोषसयष्यासम पद्भ्याम् याि प्लवङ्गमाः || ६-२१-२२
21; 22. saagaraH = the ocean; nadarshayati = is not
appearing; aatmaanam = himself; me = to me; saamnaa = on kind
words; soumitre = O; Lakshmana1 aanaya = bring; chaapam = the
bow; aashiivishhopamaam = and the serpentine; sharaamshcha =
arrows; shoshhayishhyaami samudram = I shall dry up this ocean
; plavaN^gamaaH = monkeys; yaantu = can go; padbhyaam = by foot.

"The Ocean is not appearing himself before me on kind words. O,

Lakshmana! Bring the bow and the serpentine arrows. I shall dry up this ocean,
so that our monkeys can cross it by feet."

एवम् उक्त्वा धनष् पासणः क्रोध सवस्फाररत ईक्षणः |

बभूव रामो दधयषो यर् अि असिर् इव ज्वर्न् || ६-२१-२५
25. uktvaa = speaking; evam = thus; raamaH =
Rama; krodhavisphaaritekshhaNaH = = with his eyes made larger by
anger; dhanuushhpaaNiH = and wielding a bow with his hand; babhuuva =
became; durdharshhaH = dreadful; to look at; jvalan yugaantaariva = like a
blazing fire at the end of the world.

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

तति तम् राघव मग्रवेर्म् |

प्रकषयमाणम् ध्मरप्रमे यम् |
िौसमसत्ररुपत्य सवसनःश्वििम् |
मामेसत चोक्त्वा धनरार्र्म्बे || ६-२१-३३
33. tataH = then; soumitriH = Lakshmana; utpatya =
rushed; raaghavam = towards Rama; (who) ;ugravegam = in a terrific
velocity; prakarshhamaaNam = was stretching ; aprameyam = his
incomparable; dhanuH = bow; viniH shvasantam = with a penetrating
sigh; uktvaa = crying; maa maa iti = no farther; no farther; aalalambe = and
took hold of; dhanuH = the bow.

Then Lakshmana rushed towards Rama who in a terrific velocity was

stretching his incomparable bow, with a penetrating sigh, crying: "No further,
no farther" and took hold of the bow.

When Rama is about to release a missile presided over by Brahma from his
bow, the sea-god appears in person before him with joined palms and advises
him to get a bridge constructed by Nala across the ocean. The ocean god
disappears after giving this advice to Rama. Nala accordingly constructs a
bridge across the sea with the help of other monkeys.

रत्न माल्य अम्बर धरः पद्म पत्र सनभ ईक्षणः |

िवयपष्पमयीम् सदव्याम् सशरिा धारयन् स्रजम् || २-२२-१९
जातरूपमयैश्चैव तपनीयसवभूसषतो भू षणोत्तमै ः |
आत्मजानाम् च रत्नानाम् भू सषतो भू षणोत्तमै ः || २-२२-२०
 धातसभमयन्तितः शै र्ो सवसवधै हयमवासनव |
एकावर्ीमध्यर्तम् तरर्म् पािरप्रभम् || २-२२-२१
सवपर्ेनोरिा सबभ्रत्कौिभस्य िहोदरम् |
आघूसणयततरङ्गौघःकासर्कासनर्िम्कर्ः || २-२२-२२
र्ङ्गासिन्धप्रधानासभरापर्ासभः िमावृ तः |
दे वतानाम् िरूपासभनाय नारूपासभरीश्वरः || २-२२-२३
िार्रः िमसतक्रम्य पू वयम् आमन्य वीययवान् |
अब्रवीत् प्रान्जसर्र् वाक्यम् राघवम् शर पासणनम् || २-२२-२४
19; 20; 21;22; 23; 24. viiryavaan = the valiant; saagaraaH =
ocean; iishvaraH = the lord of rivers; ratna maalyaambaradharaH = wearing a
wreath of pearls; padmapatra nibhekshhaNaH = with his eyes resembling
lotus- leaves; dhaarayaan = bearing; divyaam = a beautiful; srajam =
garland; sarvapushhpamayiim = made of all kinds of flowers; shirasaa = on
his head; tapaniiya vibhuushhaNaiH = with ornaments of refined; jaataruupa
mayaishchaiva = gold; bhuushhitaH = adorned; bhuushhaNottamaIH = with
excellent jewels; ratnaanaam = made of pearls; aatmajaanaam = from his
domain; maN^DitaH = decorated; vividhaiH = with different
kinds; dhaatubhiH = of gems and metals ;himavaan shailaH iva = resembling
the Himavat Mountain; bibhrat = he wore; vipulena = on his broad; urasaa =
chest; taralam = a locket; paN^Dara prabham = sheding a white
luster; kaustubhasya sahodaram = resembling a Kaustubha gem(adorning the
bosom of Lord Vishnu.);ekaavalii madhyagatam = and hanging in the middle
of a single string of pearls ; aaghuurNita taraN^goughaH = with a multitude of
waves; whirled around him; kaalikaanila samkulaH = encircled by the clouds
and winds; samaavRi^taH = escorted;; aapagaabhiH = by rivers; gaN^gaa
Sindhu pradhaanaabhiH = mainly Ganga and Sindhu; saruupaabhiH = equal in
form; devataanaam = to deities; naanaa ruupaabhiH = and endowed with
diverse forms; samuprakramya = approached; raaghavam =
Rama; praaN^jaliH = with joined palms; sharapaaNinam = who stood with
arrows in hand; aamantrya = addressing as "Rama!' puurvam = first; abraviit =
spoke; vaakyam = (the following) words:

The valiant ocean, the lord of rivers, wearing a wreath of pearls, with his
eyes resembling lotus leaves, bearing a beautiful garland made of all kinds of
flowers on his head, with ornaments of refined gold, adorned with excellent
jewels made of pearls from his domain, decorated with different kinds of gems
and metals, resembling Himavat mountain, wearing on his broad chest a locket
shedding a white luster, resembling a Kaustubha gem (adorning the blossom of
Lord Vishnu) and hanging in the middle of a single string of pearls, with a
multitude of waves whirled around him, encircled by the clouds and winds,
escorted by rivers mainly the Ganga and Sindhu, endowed with diverse forms
resembling various deities, approached Rama with joined palms, who stood with
arrows in hand, addressing him first as �Rama!' and spoke the following
words:

पृसथवी वायर् आकाशम् आपो ज्योसतः च राघवः |

स्वभावे िौम्य सतिन्ति शाश्वतम् मार्य म् आसश्रताः || २-२२-२५
25. soumya = O; beloved; raaghava = Rama! Prithivii = earth; vaayuH =
wind; aakaasham = ether; aapaH = water; jyothishcha = and
light; tishhThanti = remain fixed; svabhaave = in their own
nature; aashhritaaH = taking refuge; shaashvatam = in an eternal; maargam =
path.

"O, beloved Rama! Earth, wind ether, water and light remain fixed in
their own nature, resorting to their eternal path."

तत् स्वभावो मम असप एष यद् अर्ाधो अहम् अप्लवः |

सवकारि् त भवेद् राध एतत् ते प्रवदासम अहम् || २-२२-२६
26. tat = hence; aham = I; agaadhaH = am fathomless; mamaapi = and
my; svaabhaH = nature; eshhaH = is this; aplavaH iti yat = being impossible
of being swum across; bhavet = It becomes; vikaaraH =
unnatural; gaadhahtu = If I am shallow; pravadaam = I am telling; te =
you; etat = this (the following device to cross me).

"Therefore, I am fathomless and my nature is that it is impossible of

being swum across. It becomes unnatural if I am shallow. I am telling you the
following device to cross me."
 सवधास्ये येन र्िासि सवषसहष्ये ह्यहम् तथा |
न ग्राहा सवधसमष्यन्ति यावत्से ना तररष्यसत || २-२२-२८
हरीणाम् तरणे राम कररष्यासम यथाथथर्म् |
28. raama = O; Rama! Aham = I; karishhyaami = will make it
possible; tathaa yena = in that manner by which; gantaasi = you can
go; yathaa tathaa = in every way; karishhyaami = I will arrange; sthalam = a
place; hariNaam = for the monkeys; taraNe = to cross me; vishhaahishhye =
and bear with it; yaavat = as far as; senaa = the army; tarishhyati = crosses
me; graahaaH = the crocodiles; na vidhamishhyanti = will not be aggressive.

"O, Rama! I shall make it possible to see that you are able to cross over. I
will arrange a place for the monkeys to cross me and bear with it. As far as the
army crosses me, the crocodiles will not be aggressive to them."

अयम् िौम्य नर्ो नाम तनजो सवश्व कमय णः |

सपत्रा दत्त वरः श्रीमान् प्रसतमो सवश्व कमय णः || २-२२-४४
44. soumya = O; excellent man! ayam = this one; nalonaama = named
Nala; sriimaan = a glorious person; tanayaH = is the son; vishvakarmaNaH =
of Visvakarma; datta varaH = who was given a boon; pitra = by his
father; pratimaH = and equal to; vishvakarmaNaH = Visvakarma.

"O, excellent man! This one, named Nala, a glorious person, is the son of
Vishvakarma; who was given a boon by his father and is equal to Visvakarma."

एष िेतम् महाउत्साहः करोत मसय वानरः |

तम् अहम् धारसयष्यासम तथा सह एष यथा सपता || २-२२-४५
45. eshhaH vaanaraH = let this monkey; mahotsaahaH = a greatly
energetic one; karotu = build; setum = a bridge; mayi = in me; aham =
I; dhaaraayishhyaami = can hold; tam = it; eshhaH = He; tathaa = is the
same; yathaa = as; pitaa = his father.

"Let this greatly energetic monkey build a bridge across me. I can hold
that bridge. He is just the same as his father."
Thus speaking, the god of Ocean disappeared from that place. Then Nala, the
more distinguished among monkeys stood up and spoke the following words
to Rama of great power:

अहम् िेतम् कररष्यासम सविीणे वरुण आर्ये |

सपतः िामथ्ययम् आथथाय तत्त्वम् आह महाउदसधः || २-२२-४७
47. mahodadhiH = the great ocean; aaha = told; tattvam = a
truth; aham = I; karishhyaami = will construct; setum = a bridge; vistiirNe =
(across) the large; makaraalaye = ocean; aasthitaH = taking recourse to
; saamarthyam = the ability; pituH = of my father.

"The great Ocean disclosed a truth. I will construct a bridge across this
large Ocean, taking recourse to the skill and ability of my father."

तमब्रवीत्तदा रामः शृण मे वरुणार्य || २-२२-२९

अमोघोऽयम् महाबाणः कन्तिन् दे शे सनपात्यताम् |
29. tadaa = then; raamaH = Rama; abraviit = spoke; tam = to that ocean;
(as follows); shruNu = Listen; me = to me; ayam = this; mahaa = baaNaH =
great arrow; amoghaH = should not be in vain; kasmin = in which; deshe =
direction; nipaatyataam = should it be descended?

Then, Rama spoke to that ocean as follows: "Listen to me. This great
arrow should not go in vain. In which region should it be descended?"

"Towards my northern side, there is a holy place. It is well known as

Drumatulya, in the same way as you are well known to this world."
"Numerous robbers of fearful aspect and deeds, having the sinful Abhiras as
their chief, drink my waters there."
 तेन तन्मरुकािारम् प् ^इसथव्याम् सकर् सवश्रतम् || २-२२-३५
सवपासततः शरो यत्र वज्राशसनिमप्रभः |
35. yatra = the place; where; sharaH = the arrow; vajraashani
samaprabhaH = whose splendor was akin to that of a thunder and a thunder -
bolt; nipaatitaH = was descended; tena = by Rama; tat = that
place; vishrutamkila = is indeed famous; maru kaantaaram = as desert of
Maru; pR^ithivyaan = on earth.

The place where the arrow, whose splendor was akin to that of a thunder
and a thunder bolt, was descended by Rama- that place is indeed famous as
desert of Maru* on this earth.
* Maru�Malwar in Rajastan (India)

The earth there, pierced by the dart, then emitted a sound . The waters of the
penultimate subterranean region gushed forth from the mouth of that cleft.
Then the hollow became known as Vrana. Water constantly seen, gushing forth
from it resembled seawater.
A terrific splitting sound was born in that place. Water was dried up in those
cavities, as a result of hurling of that arrow by Rama.
That desert of Maru became famous in the three worlds. Rama (the son of
Dasaratha), a wise man and a valiant man resembling a celestial, made that
cavity dried up and gave a boon to that desert of Maru.
Due to granting of a boon by Rama, that desert of Maru became the most
congenial place for cattle rearing, a place with a little of disease, producing
tasty fruits and roots, with a lot of clarified butter, a lot of milk and various
kinds of sweet- smelling herbs. Thus it became an auspicious and suitable
move, bestowing these merits.

On the first day, fourteen Yojanas of bridge were constructed by the monkeys
speedily, thrilled with delight as they were, resembling elephants.
In the same manner, on the second day twenty Yojanas of bridge were
constructed speedily by the monkeys of terrific bodies and of mighty strength.

Thus, on the third day twenty-one Yojanas of the bridge were constructed
in the ocean speedily by the monkeys with their colossal bodies.

On the forth day, a further of twenty-two Yojanas were constructed by the

dashing monkeys with a great speed.

In that manner, on the fifth day, the monkeys working quickly constructed
twenty-three yojanas of the bridge up to the other seashore.
That Nala, the strong and illustrious son of Visvakarma and an excellent
monkey built the bridge across the sea as truly as his father would have built it.

That beautiful and lovely bridge constructed by Nala across the ocean the
abode of alligators, shone brightly like a milky way of stars in the sky.

With a desire to behold that marvel, celestials along with Gandharvas, the
heavenly musicians, Siddhas (semi-divine beings of great purity and perfection,
possessing super natural qualities) and great sages came then and stood up in
the sky.

तद् अद् भतम् राघव कमय दष्करम् |

िमीक्ष्य दे वाः िह सिद्ध चारणै ः |
उपेत्य रामम् िसहता महसषयसभः |
िमभ्यसषन्चन् िशसभअर् जर्ैः पृ थक् || २-२२-८६
86. samiikshhye = Seeing; tat = that; raaghava karm = Rama's
accomplishment; adbhutam = which was amazing; dushhkaram = and
arduous; devaaH = celestials; Siddha chaariNaiH = Siddhas(semi-divine
beings possessing supernatural faculties) and Charanas(celestial
bards); maharshhibhiH saha = along with great sages; sahasaa =
forthwith; upetya = approached; raamaH = Rama; abhishhinchan =
consecrated;sushubhaiH = with very sacred; jalaiH = water; pR^ithak =
separately.

Seeing that Rama's accomplishment, which was amazing and arduous;

celestials, Siddhas (semi-divine beings possessing supernatural faculties) and
Charanas (celestial bards) along with great sages, forthwith approached Rama
and consecrated him with very splendid waters separately.

जयस्व शत्रून् नर दे व मे सदनीम् |

ििार्राम् पार्य शाश्वतीः िमाः |
इसत इव रामम् नर दे व ित्कृतम् |
शभैर् वचोसभर् सवसवधै र् अपूजयन् || २-२२-८७
87. (The celestials Siddhas and others); aapuujayan =
exalted; raamam = Rama; naradeva satkR^itam = who was respected by
kings; vividhaiH = with various; shubhaiH = auspicious; vachobhiH =
words; itiiva = thus; naradeva = O king! Jayasva = defeat; shatruun = the
enemies; paalaya = rule; mediniim = the earth; sa saagaraan = along with the
sea; shaasvatiiH = eternally; samaaH = for years.

The celestials, Siddhas and others exalted Rama, who was duly respected
by kings with their auspicious -words as follows: " O, king! Defeat the enemies.
Rule the earth and ocean eternally for years."

इत्याषे श्रीमद्रामायणे आसदकाव्ये यद्धकािे िासवुं शः िर्य ः

Thus completes 22nd Chapter of Yuddha Kanda of the glorious Ramayana of
Valmiki, the work of a sage and the oldest epic.
Rama explains to Lakshmana the various portents, he observes around him,
that signal a destructive war fare. He orders for formation of battalions in the
army and surges forth together with the battalions towards Lanka.

Seeing Lanka and describing it, Rama instructs Lakshmana to draw up his army
in battle array. Rama orders for release of Shuka who was captured by the
army earlier. Shuka approaches Ravana and describes the strength of Rama's
side of the army. Ravana boasts himself of his own army's strength.

While Rama crossed over to the other shore of the sea, Ravana instructs his
ministers, Suka and Sarana to enter the enemy's army in disguise and to bring
all the required information about them. When Suka and Sarana entered the
enemy's ranks, Vibhishana recognises and captures them. But Rama sets them
free. Going back to Ravana, they explain the might strength of the enemy's
ranks and exhort him to restore Seetha to Rama.

While Rama, the son of Dasaratha, crossed the ocean along with his army, the
illustrious Ravana spoke to Shuka and Sarana, his ministers as follows:

िमग्रम् िार्रम् तीणयम् दिरम् वानरम् बर्म् |

अभूत पूवयम् रामे ण िार्रे िे त बन्धनम् || ६-२५-२
2. samagram = the entire; bala = army; vaanaram = of
monkeys; tiiraNam = crossed; dustaram = the impassable; saagaram =
ocean; abhuutapurvam = the unprecedented; setubandhanam = construction of
the bridge; saagare = across the ocean (was done); raameNa = by Rama.

"The entire army of monkeys crossed the impassable ocean. The

construction of the bridge, unprecedented, across the ocean was executed by
Rama."
 िार्रे िेत बन्धम् त न श्रद्दध्याम् कथुंचन |
अवश्यम् च असप िम्ख्ये यम् तन् मया वानरम् बर्म् || ६-२५-३
3. na shraddhadhyaam = I am not able to believe; kathamchana = under
any circumstances; tam = that; setubandham = construction of the
bridge; saagare = across the ocean; avashyam = certainly; tat = that; vaanaram
balam = army of monkeys; samkhyeyamcha = is worth to be conduted (carried
weight); mayaa = by me.

"I am not able to believe under any circumstances that a pass-way has
been constructed across the ocean. Certainly, that army of monkeys is worth to
be counted (carried weight) by me."

भविौ वानरम् िैन्यम् प्रसवश्य अनपर्सक्षतौ |

पररमाणम् च वीययम् च ये च मख्याः प्लवम् र्माः || ६-२५-४
मन्तिणो ये च रामस्य िग्रीवस्य च िम्मताः |
ये पूवयम् असभवतयिे ये च शूराः प्लवम् र्माः || ६-२५-५
ि च िेतर् यथा बद्धः िार्रे िसर्र् अणय वे |
सनवेशः च यथा तेषाम् वानराणाम् महात्मनाम् || ६-२५-६
रामस्य व्यविायम् च वीययम् प्रहरणासन च |
र्क्ष्मणस्य च वीरस्य तत्त्वतो ज्ञातम् अहय थ || ६-२५-७
4; 5; 6; 7. bhavantau = both of you; anupalakShitau = unperceived (to
others); pravishya = enter; sainyam = the army; vaanaram = of
monkeys; arhathaH = and ought; N^aatum = to know; tattvataH =
actually; parimaaNamcha = the quantum of the army; viiryamcha = their
prowess; ye = as to which; plavaN^gamaaH = monkeys; mukhyaaH = are
important ones; ye = which; mantriNaH = ministers; raamasya = of
Rama; sugriivasya cha = and of Sugreeva; sangataaH = have come
together; ye = which; abhivartante = are abiding; puurvam = in front; ye =
which; plavaNgamaa = monkeys; shuuraaH = are valiant; yathaa = how; saH =
that; setuH = bridge; baddhaH = was constructed; saagare = across the
ocean; salilaarNave = full of water; yathaa = how; nivesham = the encamping
(is done); teSaam vaanaraaNaam = for those monkeys; mahaatmaanaam = the
great souled; vyavasaayamcha = the determination; viiryam = the
strength; praharaNaanicha = and the striking senses; raamasya = of
Rama; viirasya = and of the heroic; lakshmaNasya = Lakshmana.

"Become unrecognisable to others, enter the army of monkeys and make

out the real quantum of their army, their prowess, as to which monkeys are
important among them, which ministers of Rama and Sugreeva have come
together, which monkeys are abiding in front, which monkeys are valiant, how
that bridge was constructed across the ocean full of water, how the encamping is
done for those great-souled monkeys; the determination, strength and the
striking senses of Rama and of the heroic Lakshmana."

इसत प्रसतिमासदष्टौ राक्षिौ शक िारणौ |

हरर रूप धरौ वीरौ प्रसवष्टौ वानरम् बर्म् || ६-२५-९
9. pratipamaadiSTau = having thus been commanded; viirau = the
valiant; raakSasau = demons; shukasaaraNau = Shuka and
Sarana; hariruupadhaarau = both possessing the form of
monkeys; praviSTau = entered; bala = (that) army; vaanaram = of monkeys.

Having thus been commanded by Ravana, the valiant demons Shuka and
Sarana , both in the disguise of monkeys, entered that army of monkeys.

तौ ददशय महातेजाः प्रचन्नौ च सवभीषणः || ६-२५-१३

आचचक्षे अथ रामाय र्ृ हीत्वा शक िारणौ |
13. vibhiiSaNaH = Vibhishana; mahaatejaaH = with great
splendour; dadarshau = beheld; tau = both of them; praticchannau = in
disguise; saH = He; gR^ihiitva = laid hold of; shuka saaraNau = Shuka and
Sarana; aacacakSe = and said; raamaaya = to Rama (as follows)

Vibhishana with great splendour beheld both of them in disguise. He

caught hold of Shuka and Sarana and told Rama as follows:

आवाम् इह आर्तौ िौम्य रावण प्रसहताव् उभौ || ६-२५-१६

पररज्ञातम् बर्म् कृत्स्नम् तव इदम् रघ निन |
 16. raghunandana = O; Rama! Saumya = O; excellent man! aavaam
ubhau = we both; raavaNaprahitau = as sent by Ravana; aagatau = came; iha =
here; parijJNaatum = to know; idam = this; tat = and that; sarvam =
entire; balam = army.

"O, excellent man! O, Rama! We both of us, as sent by Ravana, came

here together to know everything about your entire army."

यसद दृष्टम् बर्म् कृत्स्नम् वयम् वा ििमीसक्षताः || ६-२५-१८

यथा उक्तम् वा कृतम् काययम् चितः प्रसतर्म्यताम् |
18. sarvam = (Has) the entire; balam = army; dR^iSTam = yadi = been
seen? vayam susamiikSitaH vaa = have we been seen well? kaaryam kR^itam
vaa = has the operation been accomplished; yathoktam = as instructed?
pratigamyataam = you may go back; chandataH = according to your own wish.

"Has the entire army been observed by you? Have you observed us well?
Have you accomplished the task, as entrusted to you? If so, you may go back
now according to your free will."

अथ सकुंसचददृष्टम् वा भू यिद् द्रष्टमहय थः || ६-२५-१९

सवभीषनो वा कार्त्स्न्न्येन पनः िुं दशय सयष्यसत |
19. atha = or; adR^iSTam vaa = even if you have not seen; kimchit =
something; arhathaH = you ought; draSTum = to see; tat = that; bhuuyaH =
also; vaa = otherwise; vibhiiSaNaH = Vibhishana; samdarSayati = will show
you; punaH = again; kaartsnyena = entirely.

"Even if you have not seen something you may see it now also.
Otherwise, Vibhishana will show it to you again entirely."

न चेदम् ग्रहम् णम् प्रप्य भेतव्यम् जीसवतम् प्रसत || ६-२५-२०

व्यिशस्त्रौ र्ृ हीतौ च न दू तौ वधमहयतः |
20. praapya = having obtained; idam = this; grahaNam =
seizure; nabhetavyam = you need not fear; jivitam prati = about your
life; gR^ihiitau = the seized; ddutau = messengers; nyastashastrau = without
weapons; arhataH = deserve; na vadham = no killing.

"You, having been caught, need not fear about your life. The captured
messengers holding no weapons indeed deserve no killing."

प्रसवश्य नर्रीम् र्ुंकाम् भवद्भ्याम् धनद अनजः || ६-२५-२२

वक्तव्यो रक्षिाम् राजा यथा उक्तम् वचनम् मम |
22. pravishya = after entering; laN^kaam nagariim = the city of
Lanka; dhanadaanujaH = Ravana the younger half-brother of Kubera the god
of riches; raajaa = and the king; rakSasaam = of demons; vaktavyaH = be
told; bhavadbhyaam = by you; yathoktam = as told; mama vachanam = in my
words.

"When you return to the city of Lanka, repeat my words faithfully to

Ravana the younger half-brother of Kubera and the king of demons."

यद् बर्म् च िमासश्रत्य िीताम् मे हृतवान् असि || ६-२५-२३

तद् दशयय यथा कामम् ििैन्यः िह बान्धवः |
23. yat = that; balam = force; samaashritya = on which you
relied; hR^itavaan asi = when you were taking away; siitaam =
Seetha; darshaya = display; yathaakaamam = at your will; tat = that
force; sasainyaiH = along with your troops; sahabaandhavaH = and with your
allies.

"That force on which you relied when you were taking away Seetha from
me, display that force at your will along with your troops and allies."

इसत प्रसतिमासदष्टौ राक्षिौ शक िारणौ || ६-२५-२६

जयेसत प्रसतनन्द्यै नम् राघवम् धमय वत्सर्म् |
आर्म्य नर्रीम् र्ुंकाम् अब्रूताम् राक्षि असधपम् || ६-२५-२७
26; 27. iti = thus; pratisamaadiSTau = commanded; shuka saaraNau =
Shuka and Sarana; raakSasau = the demons; pratinandya = admired; iti =
that; jaya = "May you be Victorious!" enam = on this; raaghavam =
Rama; dharmavatsalam = who was intent on righteousness; aagamya =
reached; laN^kaam nagariim = the city of Lanka; abruutaam = and
spoke; raakSasaadhipam = to Ravana.

Receiving this command, the two demons, Shuka and Sarana, admiring
his justice, cried out: "May you be victorious!", reached the city of Lanka and
spoke to Ravana as follows:

Hearing the submission of Sarana, Ravana climbs up the roof of his palace and
sees the entire army of monkeys from there. Ravana enquires about the
various monkey leaders and Sarana shows him Nila, Angada, Nala, Sweta,
Kumuda, Rambha, Sarabha, Panasa, Vinata and Krathana the army-generals
along with their distinguishing characterestics.

Sharana continues to describe the individual strengths of the various

commanders in the army of monkeys, mentioning their names one by one, in
detail.

Shuka in his turn enumerates the enemies and completes the account given by
Sarana.

यः च एषो अनिरः शू रः श्यामः पद्म सनभ ईक्षणः || ६-२८-१८

इक्ष्वाकूणाम् असतरथो र्ोके सवख्यात पौरुषः |
यन्तिन् न चर्ते धमो यो धमयम् न असतवतयते || ६-२८-१९
यो ब्रामम् अस्त्रम् वे दामः च वे द वे दसवदाम् वरः |
यो सभन्द्याद् र्र्नम् बाणै ः पवय तामः च असप दारयेत् || ६-२८-२०
यस्य मृत्योर् इव क्रोधः शक्रस्य इव पराक्रमः |
यस्य भायाय जन्थथानात्सीता चासप हृता त्वया || ६-२८-२१
ि एष रामि् त्वाम् योद् धम् राजन् िमसभवतयते |
 18; 19; 20; 21. eSaH = He; ekaH = alone; aashamsate =
experts; mathitum = to destroy; laN^kaam = Lanka; ojasaa = by his;
valour; katham = how; vismarate = do you forget; kapim = this
monkey; yena = by whom; nihitaH = was kept; asau = this; dhuumaketuH =
fire; adyavai = which is still; jaajvalyate = blazing up; tava = in
your; laN^kaayaam = Lanka. "he alone wants to destroy Lanka by his valour.
How do you forget this monkey by whom this fire was lighted and is still
blazing up Lanka." 18. raajan = O; king!; yaH eSaH = this
warrior; anantaraH = who is immediately after Hanuma; shyaamaH = dark of
hue; padmanibhekSaNaH = with eyes like lotuses; atirathaH = a chief
warrior; ikSvaakuuNaam = among Ikshvakus; vishruta pauruSaH = his
heroism is well-known; loke = in the world; yasmin = whose; dharmaH =
sense of duty; nachalate = never wavers; naativartate = nor does he ever
transgress; dharmam = the righteousness; yaH = who; veda = to know (to
loose); braahmam astram = Bhrahma's weapon; vedaamshcha = and is
conversant with the Veda; varaH = he is the most learned; veda vidaam = of
Vedic scholars; yaH = who; bindyaat = shatters; yaganam = the
firmament; baaNaiH = with his arrows; daarayet = and
rends; mediniimchaapi = the earth even; yasya = whose; krodhaH =
anger; mR^ityoriva = is equal to that of Death; paraakramaH = and
valour; shakrasyeva = equal to that of Indra the god of celestials; yasya =
whose; bhaaryaa = consort; siitaa = is Seetha; hR^itaa = who was taken
away; tvayaa = by you; janasthaanaat = from a place called Janasthana; saH =
he; eSaH = is this; raamaH = Rama; abhivartate = is approaching; tvaam =
you; yoddhum = to wage war.

"Nearby is a warrior, dark of hue with eyes like lotuses, a chief warrior
among Ikshvakus, his heroism is well-known in the world, his sense of duty
never wavers, nor does he ever transgress the righteousness, he knows to loose
Brahma's weapon and is conversant with Veda, he is the most learned of the
Vedic scholars, he shatters the firmament with his arrows, and rends even the
earth, his anger is akin to that of Death, his valour equal to that of Indra the god
of celestials, his consort is Seetha who was taken away by you from a place
called Janasthana, he is Rama who has come to wage war on you, O king!"

यः च एष दसक्षणे पाश्वे शद्ध जाम्बू नद प्रभः || ६-२८-२२

सवशार् वक्षाि् ताम्र अक्षो नीर् कन्तन्चत मू धयजः |
एषो अस्य र्क्ष्मणो नाम भ्राता प्राण िमः सप्रयः || ६-२८-२३
नये यद्धे च कशर्ः िवय शास्त्रभृताम् वरः |
 22; 23. eSaH = this (man); shuddha jaambuunada prabhaH = having a
radiance of pure gold; vishaalavakSaaH = with a broad chest; taamraakSaH =
having red eyes; niilakuN^chita muurdhajaH = with black and curled
hair; dakSiNe paarshve = standing at the right side; yasya = of which
Rama; eSaH = he; lakshmaNonaama = is Lakshmana by name; rataH =
interest; priyahite = in care and welfare; bhraatruH = of his
brother; kushalaH = skilled; maye = in leadership; yuddheca = in a
combat; varaH = excellent; sarvashastrabhR^itaam = among the wielders of all
weapons.

"This man, having the radiance of pure gold, with a broad chest, having
red eyes, with black and curled hair, standing at the right side of Rama, he is
called Lakshmana, who is interested in the care and welfare of his brother,
skilled in leadership of combat and excellent among the wielders of all
weapons."

अमषी दजययो जेता सवक्रािो बन्तद्धमान् बर्ी || ६-२८-२४

रामस्य दसक्षणो बाहुर् सनत्यम् प्राणो बसहः चरः |
24. (This Lakshamana is); amarSii = an angry person; durjayaH =
difficult to be conquered; jetaa = a conquere; buddhimaan = a wise
man; balii = a strong man; nityam = forever; dakSiNaH baahuH = a right
arm; raamasya = of Rama; bahishcharaH = and an outward
moving; praaNaH = life (of Rama).

This Lakshmana is an angry person, difficult to be conquered, victorious,

wise and mighty. He has always been the right arm of Rama and in outward
moving life (of Rama).

न सह एष राघवस्य अथे जीसवतम् परररक्षसत || ६-२८-२५

एष एव आशुंिते यद्धे सनहिम् िवय राक्षिान् |
25. eSaH = He; na parirakSati hi = does not indeed care; jiivitam = for
his life; raaghavasyaarthe = in the cause of Rama; eSaiva = He
alone; aashamsate = wishes; nihantum = to kill; sarvaraakshasaan = all the
demons; yuddhe = in battle.
 "He does not indeed care for his life in the cause of Rama. He alone
wishes to kill all the demons in battle."

यि् त िव्यम् अिौ पक्षम् रामस्य आसश्रत्य सतिसत || ६-२८-२६

रक्षो र्ण पररसक्षप्तो राजा सह एष सवभीषणः |
26. yaHtu = He who; asau = that; tiSThati = is standing; aashritya =
taking guard; savyam = at the left; pakSam = side; raamasya = of
Rama; rakSogaNa parikSiptaH = surrounded by a troop of demons; eSaH =
he; raajaaH = is the king; vibhiiSaNaH = Vibhishana.

"He who is standing there, taking guard at the left side of Rama,
surrounded by a troop of demons he is the king Vibhishana."

श्रीमता राज राजेन र्ुंकायाम् असभषेसचतः || ६-२८-२७

त्वाम् एव प्रसतिम्रब्धो यद्धाय एषो असभवतयते |
27. eSaH = He abhiSechitaH = who was consecrated as a
king; laN^kaayaam = for Lanka; raja raajena = by Rama the king of
kings; shriimataa = the illustrious man; pratisamrabdhaH = being
enraged; tvaameva = with you really; abhivartate = is to attack; yuddhaaya =
for the battle.

"He, who was consecrated as a king for Lanka by the illustrious Rama,
the king of kings, is enraged really with you and is to attack us in the battle."

यम् त पश्यसि सतििम् मध्ये सर्ररम् इव अचर्म् || ६-२८-२८

िवय शाखा मृर् इन्द्राणाम् भताय रम् अपरासजतम् |
तेजिा यशिा बद्ध्या ज्ञानेन असभजनेन च || ६-२८-२९
यः कपीन् असत बभ्राज सहमवान् इव पवय तान् |
सकन्तष्कन्धाम् यः िमध्यािे र्हाम् िर्हन द्रमाम् || ६-२८-३०
दर्ाय म् पवयत दर्यथथाम् प्रधानैः िह यूथपै ः |
यस्य एषा कान्चनी मार्ा शोभते शत पष्करा || ६-२८-३१
कािा दे व मनष्याणाम् यस्याम् र्क्ष्मीः प्रसतसिता |
 एताम् च मार्ाम् ताराम् च कसप राज्यम् च शाश्वतम् || ६-२८-३२
िग्रीवो वासर्नम् हत्वा रामे ण प्रसतपासदतः |
28; 29; 30; 31; 32. yam = (the other) whom; pashyasi = you
see; girimiva = like a mountain; achalam = which is unshakable; tiSThantam =
and standing; madhye = in the midst of monkeys; bhartaaram = as a
Lord; sarvashaakhaa mR^igendraaNaam = of all chiefs of
monkeys; amitaujasam = with a boundless energy; yaH = who; himavaan
parvataH iva = like a Himalayan hill; atibabhraaja = very much;
radiating; kapiin = the other monkeys; tejasaa = by his splendour; yashasaa =
by his glory; buddhyaa = by his wisdom; balena = by his
strength; abhijanena = and by his noble descent; yaH = who; samdhyaaste =
occupies; pradhaanaiH = yuuthapaiH saha = along with chiefs of army
generals; guhaam = secret place; kiSkindhaam = called Kishkindha; sagahana
drumaam = with forsts and trees; durgaam = and
inaccessible; parvatadurgamyaam = because of impassable
mountains; yasyaam = in which; pratiSThitaa = is established; lakshmiiH = in
good fortune; devamanuSyaaNaam = of celestials and human beings; yasya =
whose; kaantaa = charming; shata puSkaraa = hundred lotused; kaaNchanii =
golden coloured; maalaa = garland; shobhate = is beautifying; eSaa = this
sugriivaH = is Sugreeva; taam = this; maalaam = garland; taaraam =
Tara; shaasvatam = as well as permanent; kapiraajyam cha =
kingdom; pratipaaditaH = were presented; raameNa = by Rama; hatvaa = after
having killed; vaalinam = Vali.

"The other whom you see as an unshakable mountain and standing in the
centre of monkeys as a Lord of all chiefs of monkeys, with a boundless energy
and who, like a Himalayan hill, very much radiating the other monkeys by his
splendour, glory, wisdom, strength and his noble descent, who occupies along
with the chiefs of Army Generals, a secret place called Kishkindha, with its
forests and trees and the place inaccessible because of its impassable mountains,
in which is established a good fortune of celestials and human beings, whose
charming and golden coloured garland with hundred lotuses is beautifying, that
person is Sugreeva. This garland along with a lady called Tara as well as the
permanent kingdom of monkeys were presented to him by Rama after having
killed Vali (Sugreeva's brother)."

"Wise men call a hundred lakhs as a crore.

A hundred thousand crores is reckoned as a Shanku."
"A hundred thousand Shankus are said to be one Maha Shanku.
A hundred thousand Maha Shankus are called one Vrindam here.
A hundred thousand Vrindas are said to be one Maha vrindam.
A hundred thousand Mahavrindas are called one Padmam here.
A hundred thousand padmas are said to be one Mahapadmam.
A hundred thousand Mahapadmas are called one Kharvam here.
A hundred thousand kharvas are said to be one Mahakharvam.
A hundred thousand Mahakharvas are called one Samundram.
A hundred thousand Samudras are said to be one ogha here.
A hundred thousand oghas are acclaimed a one Mahaugha."

Ravana reprimands Shuka and Sarana, asking them to leave the assembly.
He again sends some spies to the place of Rama and Lakshmana. Those spies
were got caught by Vibhishana and the monkeys start harassing them. But the
compassionate Rama gets them released and the spies reach back Lanka.

न तावत् िदृशम् नाम िसचवै र् उपजीसवसभः |

सवसप्रयम् नृपतेर् वक्तम् सनग्रह प्रग्रहे सवभोः || २-२९-७
7. na taavatnaama = It is not; sadR^isham = befitting; vaktum = to
utter; vipriyam = unpleasant words; upajivibhiH = by dependent; sachivaiH =
ministers; nR^ipate = to their king; prabhoH = who has the power; nigrahe =
to mete out punishment; pragrahe = or reward.

"It is not befitting to utter unpleasant words by dependent ministers to

their king who has the power to mete out any punishment or reward."
 ररपूणाम् प्रसतकूर्ानाम् यद्ध अथयम् असभवतयताम् |
उभाभ्याम् िदृशम् नाम वक्तम् अप्रिवे िवम् || २-२९-८
8. sadR^isham naama = Is it proper; vaktum = to utter; stavam =
praise; vipuuNaam = of the enemies; pratikuulaanaam = who are adverse to
us; abhivartataam = and who are coming; yuddhartham = for
war; ubhaabhyaam = by both of you; aprastave = irrelevantly?

"Is it proper for both of you to shower irrelevant praise on our enemies
who are adverse to us and are approaching for a war?"

आचायाय र्रवो वृ द्धा वृ था वाम् पययपासिताः |

िारम् यद् राज शास्त्राणाम् अनजीव्यम् न र्ृह्यते || २-२९-९
9. vR^ithaa = in vain; paryupaasitaaH = have you sat at the
feet; aachaaryaaH = of your elders; guravaH = and your
preceptors; vR^iddhaaH = and the aged; yat = since; saaram = the
essence; anujiivyam = to be followed; raaja shastraaNaam = from political
sciences; nagR^ihyate = has not been grasped; vaam = by both of you.

"In vain have you sat at the feet of your elders, your preceptors and the
aged, since the essence to be followed from political sciences has not been
grasped by both of you."

र्ृहीतो वा न सवज्ञातो भारो ज्ञानस्य वा उच्यते |

ईदृशैः िसचवैर् यक्तो मूखैर् सदष्या धरासम अहम् || २-२९-१०
10. grahitaH = or if you have imbibed them; na vijJNaato raa = you
have not remembered them; vaahyate vaa bhaaraH = you are over-
burdened; ajJNaanasya = with ignorance; yuktaH = being
associated; iidR^ishaiH = with such; sachiraiH = ministers; murkhaiH = who
are fools; diSTyaa = it is a miracle; aham (that) I; dharaami = I am able to
retain my sovereignity.

"Or if you have imbibed them, you have not remembered them. You are
over-burdened with ignorance! Being associated with such foolish ministers, it
is a miracle that I am still able to retain my sovereignty."
 हन्याम् अहम् इमौ पापौ शत्र पक्ष प्रशुं िकौ |
यसद पूवय उपकारै र् मे न क्रोधो मृ दताम् व्रजे त् || २-२९-१३
13. yadi = If; me = my; krodhaH = anger; na vrajet mR^idutaam = is not
softened; puurvopakaaraiH = by the services they rendered earlier; aham =
I; hanyaam = would have killed; imau paapau = these two
miscreants; satrupakSaprashamsinau = who are praising the band of enemies.

"If my anger is not softened by the services they rendered earlier, I would
have killed thse two miscreants who are praising the band of enemies."

अपवुंित र्चवम् िसिकषाय द् इतो मम |

न सह वाम् हिम् इचासम िरन्न् उपकृतासन वाम् || २-२९-१४
हताव् एव कृतघ्नौ तौ मसय स्ने ह परान् मखौ |
14. apadhvamsata = keep away; mama = from my; itaH =
this; samnikarSaat = neighbourhood; na shyadhvam = do not be seen anywhere
here; smaraani = I am recollectin; vaam = your; upakR^itaani = services; na
ichchhaami = I do not wish; hantum = to kill; vaam = you; dvau = both of
you; kR^itaghnau = who are ungrateful; snehaparaaN^mukhau = and
affection-less; mayi = towards me; hataaveva = are just as dead.

"Keep away from my neighbourhood. Do not be seen anywhere here. I

am recollecting your past services and hence do not wish to kill you. Both of
you, who are ungrateful and unfaithful towards me, are just as dead to me."

Hearing those words, Mahodara immediately ordered for the spies. The spies
came hurriedly as per the orders of the king, paid obeisance to him by joining
their palms and approached him, having made a complement expressing their
desire to see him victorious.

Those spies on their part delightfully replied, "May it be so", kept Shardula in
their front and made their circumambulation clockwise around Ravana.
That Shardula also, who was going to be killed by the monkeys, was got
released by Rama. The other demons also were got released by Rama, the kind
man.

Dispatched by the king Ravana to ascertain the strength of the army in the
opposition-camp, Shardula the demon-spy acquaints his master with the
important leaders of the monkeys.

Agitated to learn that Rama had arrived to Lanka and is stationed at Suvela
mountain along with his army, Ravana confers with his ministers and after
dismissing them, approaches Seetha with Vidyujjuha, knower of conjuring
tricks. Informing Seetha that her husband along with his army had been killed
in battle, he produces before her an illusive Rama's head along with bow and
arrows created with Vidyujjuha's conjuring trick. Thus, Ravana deceives Seetha
about the death of Rama.

Thereafter, Ravana the practiser of conjuring tricks, took the exceedingly

strong Vidyujjihva who was a great sourcerer along with him and went to
Seetha's place.

सशरो मायामयम् र्ृह्य राघवस्य सवशाचर |

माुं त्वुं िमपसतिस्व महच िशरम् धनः || ६-३१-८
8. nishaachara = O; demon!; tvam = you; samupatisthasva =
approached; maam = me; gR^ihya = holding; mayaamayam = a
deceptive; raaghavasya = Rama's; shiraa = head sa sharam = along with his
arrows; mahat = and the big; dhanuH cha = bow.

"O, demon! Produce a head resembling Rama's along with a great bow
and arrows created deceptively and present yourself before me."
 िान््व्यमाना मया भद्रे यमासश्रत्य सवमन्यिे || ६-३१-१४
खरहिा ि ते भताय राघवः िमरे हतः |
14. bhadre = O; Beautiful one!; saH = He; yam = in whom; aashritya =
you took shelter; vimanasyase = and repelled me; ssantvaanaa = when you
were consoled; mayaa = by me; kharahantaa = that murderer of Khara; te
bhartaa = your husband; raaghavaH = Rama; hataH = has been
killed; samara = in battle.

"O, Beautiful one! He in whom you trusted and repelled me when I

sought to console you - that murderer of Khara, your husband Rama has been
killed in battle."

सचन्नम् ते िवयथा मू र्म् दपय श्च सवहतो मया || ६-३१-१५

व्यिनेनात्मनः िीते मम भायाय भसवष्यसि |
15. siite = O Seetha!; te muulam = your root; chhinnam = has been cut
off; sarvathaa = in all ways; mayaa = be me; darpashha = bhavishhyasi = you
will become; mama = my; bhaaryaa = wife; aatmaanaH = by
your; vyasanana = evil predicament.

"O, Seetha! Your root has been cut off in all ways by me and your pride
has been slain. By your present evil predicament, you will become my wife."

सविृजैताुं मसतुं मूढे सकुं मृ तेन कररष्यसि || ६-३१-१६

भवस्व भद्रे भायाय णाुं िवाय िामीश्वरी मम |
16. muuDhe = O; Foolish one!; visR^ija = give up etaam =
this; matim = resolution; kim kariSyasi = what will you do; mR^itena = with
one dead?; bhadre = O; beautiful one!; Bhave = become; iishvarii = the Chief
Queen; sarvaasaam = over all; mama = my; bharyaaNaam = consorts.

"O, Foolish one! Give up this resolution. What will you do with one dead.
O, beautiful one! Become the Chief Queen over all my consorts."
 अल्पपण्ये सनवृत्ताथे मूढे पन्तितमासनसन || ६-३१-१७
िृण भतृयनधम् िीते घोरुं वृ त्रवधुं यथा |
17. munDhe = O; foolish one; alpapuNye = with scant
virtue; nivR^ittaarthe = and lost purpose!; panN^Dita maanini = you think
yourself as wise! Siite = O; Seetha!; shR^iNu = hear; ghoram
bhartR^ivadham = about the dreadful killing of your husband; vR^itra vadham
yathaa = as the killing of the demon vR^itra(at the hands of Indra).

"O, Foolish one, with scant virtue and failed purpose! You think yourself
as wise! O, Seetha! Hear about the dreadful killing of your husband in battle, as
the killing of the demon Vritra (at the hands of Indra)"

अथ िप्तस्य रामस्य प्रहिे न प्रमासथना || ६-३१-२४

अिक्तम् कृतहिे न सशरन्तिन्नुं महासिना |
24. atha = thereafter; prahastena = by Prahasta; pramaadhinaa = the
impetuous; kR^itahastena = and the steady-handed demon; suptasya = the
sleeping; raamasya = Rama's; shiraH = head; hhinnam = was
severed; mahaasinaa = by his mighty sword; asaktam = without any resistance.

"The impetuous Prahasta, with his steady hand, severed the head of Rama
sleeping there, with his mighty sword without a resistance from any one."

सवभीषणः िमपत्य सनर्ृहीतो यदृच्छया || ६-३१-२५

सदशम् प्रव्रासजतः िैन्यैर्यक्ष्मणः प्लवर्ैः िह |
25. yard^ichchhayaa = fortunately; vibhiiSaNaH =
Vibhishana; samut[atua = was overleaped; nigR^ihiitaH = and hel
aptive; lakshhmaNaH = Lakshmana; plavangaiH saha = along with
monkeys; pravraajitaH = were made to run away; disham = in all diretions.

"Fortunately, Vibhishana was over leaped and held captive. Lakshmana

along with the monkeys were made to run away in all directions."
 िग्रीवो ग्रीवया िीते भिया प्लवर्ासधपः || ६-३१-२६
सनरिहनकः श्रेते हनमान् राक्षिैःहय तः |
26. siite = O; Seetha!; sugriivaH = Sugreeva; plavagaadhipaH = the
king of monkeys; bhagnayaa = with the broken; griivayaa = neck; hanuman =
and Hanuman; nirastahanukaH = with his jaw removed; shete = were laid
down; hataH = and killed; raakSasaiH = by the demons.

"O, Seetha! Sugreeva the king of monkeys with his neck broken and
Hanuman with his jaw removed were laid down and killed by the demons."

जाम्बवानथ जानभ्यामपतसन्नहतो यसध || ६-३१-२७

पसिशैबयहुसभिन्नो सवकृत्तः िादपो यथा |
27. atha = thereafter; jaambavaan = Jambavan; utpatan = who was rising
up; jaanubhyaam = on his knees; nihataH = was killed; yudhi = in the
combat; chhinnaH = (He was) cut off; bahubhiH with many; paTTishaiH =
sharp-edged spears; paadapoyatha = like a tree.

"Thereafter Jambavan who was rising up on his knees was killed in the
battle. His body was cut off with many sharp-edged spears, like a tree is cut
off."

राक्षिम् क्रूरकमाय णम् सवद् यन्तिह्वम् िमानय |

येन तद्रघनसशरः िङ्ग्ग्रमात्स्वयमाहृतम् || ६-३१-३९
39. samaanaya = bring; vidyujjihvam = Vidyujjihva; raakshhasam = the
demons; kruurakarmaaNam = of the cruel deed; yena = by whom; tat =
that; raaghava shiraH = Raghava's head; aahR^itam = was brought; svayam =
by himself; saN^graamaat = from the battle-field.

"Bring Vidyujjihva, the demon of the cruel deed, by whom himself

Raghava's head was brought back from the battle-field."

रावणश्चासप सचक्षे प भास्वरम् कामय कम् महत् |

सत्रष र्ोकेष सवख्यातम् रामस्यै तसदसत ब्रवन् || ६-३१-४४
 44. etat = this is; raamasya = Rama's; vikhyaatam = (bow)
famous; tishhu lokeshhu = in the three worlds; raavaNashhaai =
Ravana; bruvan = speaking; iti = thus; hikshhepa = threw ( in front of
Seetha); bhaasvaram = the shining; mahat = great; kaarmukam = bow.

"Here is Rama's bow famous in the three worlds!" - saying thus, Ravana
threw a great shining bow in front of Seetha.

Seetha was shocked, fell unconscious at the sight of Rama's head and bow. She
regained consciousness and asked Ravana to kill her also, so that she would
join her husband in heaven. Meanwhile, Ravana is abruptly called away by an
emissary and after consultation with his ministers, prepares his army for action
against the forces of Rama.

एवम् उक्त्वा त वै देही वे पमाना तपन्तस्वनी |

जर्ाम जर्तीम् बार्ा सचन्ना त कदर्ी यथा || ६-३२-६
6. evam = thus; uktvaa = speaking; vaidehii = Seetha; tapasvini = the
miserable; baalaa = girl; vepamaanaa = was trembling; jagaama = and
fell; jagatiim = on the ground; kadalii yathaa = like a plantain tree; chhinnaa =
which was cut-off.

Thus speaking, Seetha the miserable girl was trembling and fell on the
ground like a plantain tree that was cut off. Thus speaking, Seetha the miserable
girl was trembling and fell on the ground like a plantain tree that was cut off.

"May you be victorious, O noble Lord!" he respectfully announced thus,

thereby winning his pleasure and informed that Prahasta the army chief had
come.

अिधाय नम् त तत् शीषयम् तच् च कामय कम् उत्तमम् |

जर्ाम रावणस्य एव सनयाय ण िमनिरम् || ६-३२-४०
40. niryaaNa samanantarameva = soon after the departure; raavaNasya =
of Ravana; tat shiirshham = that head; tatuttamam = and that
distinguished; kaarmukamcha = bow; jagaama = attained; antardhaanam =
disappearance.

Soon after the departure of Ravana, the illusory head and bow had
vanished.

An ogre named Sarama reassures Seetha by telling her that Ravana, the
conjurer created an illusory appearance of Rama's head and exhibited it before
her. She informs Seetha that Rama is still alive and is stationed along with his
forces at the southern shore of the ocean. Sarama restores confidence to
Seetha, by saying that Rama after killing Ravana in battle will soon win her
back.

ताम् िमाश्वाियाम् आि िखी स्नेहेन िव्रता |

उक्ता यद् रावणेन त्वम् प्रत्यक्तम् च स्वयम् त्वया || ६-३३-५
5. sakhii = that companion; Sarama; snehena = affectionate; samaa
shvaasayaamaasa = consoled; taam = that Seetha; suvrataam = the very
virtuous woman; vaidehi = O; Seetha; samaashvasihi = be comfortable; maa
bhuut = Let there not be; vyathaa = perturbation; te maanasaa = in your mind.

Sarama consoled the very virtuous Seetha as follows "O, Seetha! Be

comfortable! Do not get perturbed in your mind.

उक्ता यद्रावणे न त्वम् प्रत्यक्तश्च स्वयम् त्वया |

िखी स्नेहेन तद् भीरु मया िवय म् प्रसतश्रतम् || ६-३३-६
र्ीनया र्नहे शू ह्ये भयम् उत्सृ ज्य रावणात् |
तव हेतोर् सवशार् असक्ष न सह मे जीसवतम् सप्रयम् || ६-३३-७
6; 7. bhiiru = O; timid woman! yat = whatever; uktvaa = was
spoken; raavaNena = by Ravana; tvam = to you; tat sarvam = and all
that; pratyuktashcha = was replied; tvayaa = by you; sarvam = of your own
accord ; pratishrutam = was overheard; mayaa = by me; utsR^ijya = having
abandoned; bhayam = fear; raavaNaat = from Ravana; liinayaa = by
hiding; shuunye = in a barren; gagane = sky; sakhiisnehena = owing to
affection towards you; my companion; vishaalaakshhi = O; the large eyed
woman! me = to me; nahi = there is indeed no; bhayam = fear; raavaNaat = of
Ravana; tava hetoH = in your cause.

timid woman! Because of my friendship with you, I overheard Ravana's

words and all the words you have spoken in reply to him, by hiding nearby in a
barren sky without fear. O, large eyed woman! I do not have any fear of Ravana,
owing to my affection towards you".

न शक्यम् िौन्तप्तकम् कतयम् रामस्य सवसदत आत्मनः |

वधश्च परुष व्याघ्रे तन्तिन्न् एव उपपद्यते || ६-३३-९
9. na sakyam = It is not possible; kartum = to perform; souptikam = an
attack while sleeping; raamasya = in the case of Rama; viditaatmanaH = who
was aware of his self; vadhashcha = killing also; tasmin = in his
case; purushhavyaaghre = the tiger among men; naiva upapadyate = does not
come into existence.

"It is not possible to attack Rama, a man of self awareness, while he is

asleep. Nay even killing him, the tiger among men, is well nigh impossible."

अयक्त बन्तद्ध कृत्ये न िवय भूत सवरोसधना |

इयम् प्रयक्ता रौद्रे ण माया मायासवदा त्वसय || ६-३३-१४
14. maayaa = a trickery; prayuktaa = has been hurled; tvayi = on
you; iha = here; maayaavinaa = by Ravana; a
conjurer; ayuktabuddhikR^ityena = a committer of wrong thinking and
action; sarvabhuuta virodhinaa = an enemy of all beings; roudreNa = and a
fiery person.

"A trickery has been hurled on you here by the cruel Ravana, a conjurer,
who is perverse in thinking and action and an enemy of all beings.

शोकि् ते सवर्तः िवय ः कल्याणम् त्वाम् उपन्तथथतम् |

ध्रवम् त्वाम् भजते र्क्ष्मीः सप्रयम् प्रीसत करम् शृण || ६-३३-१५
 15. te = you; shokaH = sorrow; vigataH = has gone asunder; sarva
kalyaaNam = an all pervading auspiciousness; upasthitam = has
occasioned; tvaam = you; dhruvam = Assuredly; lakshhmiiH =
prosperity; bhajate = is waiting upon; tvaam = you; priyam = a favorable
thing; bhavati = is coming into existence; te = for you; shruNu = hear (me).

"Your sorrow is (now) gone once for all. An all-pervading auspiciousness

will await you. Accordingly prosperity will attend on you. Hear me."

िमार्ता त्वम् रामेण मोसदष्यसि महात्मना |

िवषेण िमायक्ता यथा िस्ये न मे सदनी || ६-३३-३८
38. sabhaajitaa = acclaimed; mahaatmenaa = by the high
soled; raameNa = Rama; tvam = you; modishhyasi = will be
delighted; medinii yathaa = as the earth; sasyena samaayukta = endowed with
crops; suvarshheNa = after the onset of good rains.

Acclaimed by the high soled Rama, you will be so happy as how the
earth, endowed with crops, feels after the onset of good rains."

सर्रर वरम् असभतो अनवतयमानो |

हय इव मिर्म् आश यः करोसत |
तम् इह शरणम् अभ्यपे सह दे सव
सदवि करम् प्रभवो ह्ययम् प्रजानाम् ६-३३-३९
39. devi = O; qeen! abhyupaiH = seek; sharaNam = refuge; iha =
now; tam = with him; divasakaram = (that) sun; yaH =
which; vivartamaanaH = rolls; girivaram abhitaH = towards Meru; the highest
mountain; hayaH iva = like a horse; karoti = which makes; maN^Dalam = a
round; aashu = rapidly; ayam = he; prabhavaH hi = is indeed the
source; prajaanaam = of all creatures.

"O, queen! Seek refuge now with him - the sun that rolls towards Meru
the highest mountain, like a horse that makes its round rapidly. That sun is
indeed the source of all creatures."
इत्याषे श्रीमद्रामायणे आसदकाव्ये यद्धकािे त्रयन्तस्त्रुंशः िर्य ः
Thus completes 33rd Chapter of Yuddha Kanda of the glorious Ramayana of
Valmiki, the work of a sage and the oldest epic.

Seetha asks Sarama to go secretly to Ravana and get to know what he is

doing as well as report to her back about Ravana's decision about the matter of
releasing her or continuing to keep her captive. Sarama secretly hears the
conversation of Ravana with his ministers and reports to Seetha that Ravana is
not inclined to set her free. Sarama consoles Seetha, saying that Rama with his
sharp arrows will kill Ravana and take her back to Ayodhya.

With the sound of kettle drums and couches, Rama arrives to Lanka with his
army. Ravana hears those sounds and calls his ministers to chalk out his further
course of action. Malyavan, Ravana's maternal grandfather advises Ravana to
conclude peace with Rama and restore Seetha to him as he is perceiving
adverse omens.

Ravana turns his deaf ear to the words of Malyavan and even abuses him that
the latter exaggerating the strength of Rama. Ravana further says that he will
not restore Seetha to Rama and that Rama and his army will not go back alive,
having crossed the ocean and reached Lanka. Then, Ravana assigns Prahasta
and others to guard the four main gates of Lanka against the inroads of the
enemy. He retires to his inner apartments, after ordering these assignments.

BOLD

हिधर भज्येयर्् अप्य् एवर्् ि िर्े यर्् तु कस्यहचत् |

एष र्े सिजो दोषि् वभरवो दु रहतक्रर्ः || ६-३६-११
11. bhajyeyamapi = even if I am broken; dvidhaa = into two; na
meyam = I shall not bend; kasya chit = to any body; evam = in this
way; eSaH = this; me = is my; sahajaH = nature; doSaH =
defect; svabhaavaH = which temperament; duratikramH = is difficult to be
overcome.

"Rather would I be cut into two pieces than bend before anybody! Such
was I from birth, it is my nature by difacult and unalterable."

यसद तावत् िमद्रे त िेतर् बद्धो यदृचया |

रामेण सवियः को अत्र येन ते भयम् आर्तम् || ६-३६-१२
12. kaH = what; vismayaH = great marvel; atra = is there; yena = (in)
that; aagatam = which should give way; bhayam = to terror; me = for me; yadi
yadR^ichchhayaa = if by happy chance; setuH = a bridge; baddhaH taavat =
indeed was constructed; samudre = accross the ocean; raameNa = by Rama.

"What great marvel is there in that which gave way to terror if by happy
chance, a bridge indeed was constructed by Rama across the ocean."

जय आसिषा च राजानम् वधय सयत्वा यथा उसचतम् |

माल्यवान् अभ्यनज्नातो जर्ाम स्वम् सनवेिनम् || ६-३६-१५
15. vardhayitvaa = Invoking; jayaashiSaa = blessings of
victory; raajaanam = to the king; yathochitam = as courtesy
demanded; maalyavaan = Malyavan; abhyaanujJNaataH = having been given
permission; jagaama = went; svam = to his own; niveshanam = house.

Invoking blessings of victory to the king as courtesy demanded Malyavan

took permission and went home.

Rama, Sugreeva, Hanuman and others assemble to take counsel together,

upon reaching the precinets of Lanks. While they were delibrating on the ways
and means for the success of their mission, Vibhishana informs that he has sent
his counsellors as spies to gather information about the enemy's plans and that
they returned after gathering the required news about Ravana's arrangements at
the four gates of theity. After hearing Vibhishana's information, Rama orders
Nila, Angada Hanuman and others to storm the four gates and decides to stay on
Suvela mountain with his army.
Rama expresses his desire to Vibhishana and Sugreeva to halt on Suvela
mountain for that night, and to envision the City of Lanka. Rama along with
Lakshmana, Vibhishana, Sugreeva and his army ascend the mountain and
witness the beauty of Lanka. They halt on that mountain-resort for the night.

Rama and the monkeys see the charming gardens and groves located in Lanka,
viewing them from the top of Suvela mountain. Some of the monkeys, thrilling
with rapture, enter the gardens and enjoy their beauty of flowers and birds.
Some others went towards Lanka; located on the apex of Trikuta mountain.
They see the city with its large mansions and seven storied buildings, including
the thousand-pillared mansion of Ravana with a height almost touching the
skies.

Rama together with Sugreeva and others mount to the top of Suvela mountain
and see the city of Lanka. There, above a gate-way of the City, stands Ravana.
Seeing Ravana, Sugreeva springs to the top of the gate where Ravana is
bounces on him, pulls his thrown and throws it away on the ground.
thereafter, Ravana and Sugreeva carry on duel for a long time without any
fatigue. They wrestle endlessly in different postures. Finally, after reducing
Ravana to exhaustion, Sugreeva comes back and rejoins his monkey-troops.

तस्याुं र्ोपरशृङ्गथथुं राक्षिेन्द्रुं दरािदम् || ६-४०-३

श्वेतचामरपययिुं सवजयचत्रशोसभतम् |
रक्तचिनिुंसर्प्तुं रक्ताभरणभू सषतम् || ६-४०-४
वीर्जीमूतिुं काशुं हे मिुंचासदताम्बरम् |
ऐरावतसवषाणाग्रै रुत्कृष्टसकणवक्षिम् || ६-४०-५
 शशर्ोसहतरार्े ण िम्वीतुं रक्तवाििा |
िुंध्यातपेन िुंचन्नुं मेघरासशसमवाम्बरे || ६-४०-६
3; 4; 5; 6. tasyaam = there; gopura shR^iN^gastham = above a gate way
stood; duraasadam = the invincible raakSasendram = the Lord of
demons; shvetachaamara paryantam = who was being famed with white whisks
on both sides; vijayachchhatra shobhitam = was graced with a triumphal
parasol; raktachandana samliptam = was smeared with red sandal paste; raktaa
bharaNa bhuuSitam = adorned with scarlet ornaments; niilajumuuta
samkaasham = resembling a dark cloud; hema samchhaaditaambaram = as he
was attired in raiment embroidered in gold; utkR^iSTakiNavakSasam = who
bore on his breast scars of wounds; airaavata viSaaNaagraiH = inflicted on his
by Airavata (the elephant who carries Indra; the Lord of Celestials; on his
back) with his tusks; samviitam = wrapped; raktavaasasaa = in a cloak of red
colour; shasha lohita raageNa = resembling the colour of hare's blood
megharaashim iva = looked like a mass of clouds; ambare = in the
sky; samchhannam = enveloped with samdhyaa tapena = sunshine at sunset.

There above a gateway, stood the invincible Ravana the lord of demons,
who was being fanned with white whisks on both sides, was graced with a
triumphal parasol, was smeared with red sandal paste, adorned with scarlet
ornaments, attired in raiment embroidered in gold, resembling a dark cloud, who
bore on his breast scars of wounds inflicted on him by Airavata (the elephant
who carries Indra the Lord of celestials, on his back) with his tusks, wrapped in
a cloak of red colour resembling the colour of hare's blood and looked like a
mass of clouds in the sky enveloped with sunshine at sunset.
On seeing Ravana, Sugreeva got up all at once, while Rama and the
chiefs of the army of monkeys were looking on.
Gathering up his strength and courage, Sugreeva, in an impulse of fury,
bounded from the summit of the mountain and then sprang to the top of the
gate (where Ravana was).

For a moment, he paused and then with a fearless soul, he saw that demon,
whom he regarded as a mere straw and thereafter spoke the following words
harshly:
 र्ोकनाथस्य रामस्य िखा दािोऽन्ति राक्षि |
न मया मोक्यिे .द्य त्वुं पासथयवेन्द्रस्य ते जिा || ६-४०-१०
10. raakSasa = O; demon!; asmi = I am; sakhaa = friend; daasaH = and
a servant; raamasya = of Rama; lokanaathasya = the Lord of the world; tvam =
you; na mokSyase = will not be spared; adya = today; mayaa = by
me; tejasaa = by the inspiring grace; paarthivendrasya = of Rama; the king of
kings.

"O, demon! I am a friend and a servant of Rama, the Lord of the world.
You will not be spared by me today, by the inspiring grace of Rama."

इत्यक्त्वा िहिोपत्य प्लप्लवे तस्य चोपरर |

आकृष्य मकटुं सचत्रुं पातयामाि तद् भसव || ६-४०-११
11. iti = thus; uktvaa = speaking; (Sugreeva); utpatya = jumped
up; sahasaa = all at once; pupluve = bounced; upari = over; tasya = on
him; aakR^iSya = pulled; chitram = the brightly coloured; mukuTam =
crown; paatayaamaasa = and threw; tat = it; bhuvi = on the ground.

Thus speaking, Sugreeva jumped up all at once, bounced over on ravana,

pulled his brightly coloured crown from his head and threw it away on the
ground.

िमीक्स्य तूणयमायािुं बभाषे तुं सनशाचरः |

िग्रीवस्त्वुं परोक्षे मे हीनग्रीवो भसवष्यसि || ६-४०-१२
12. samiikSya = seeing; tam = him; aayaantam = coming; tuurNam =
quickly (once again); nishaacharaH = Ravana; babhaache = spoke (as
follows); tvam = you; sugreeva = were Sugreeva (one who has a handsome
neck); me parokSe = when you were not present before my eyes; bhaviSyasi =
you will (now) become; hiinagrivaH = bereft of your neck.

Seeing Sugreeva about to rush upon him again, Ravana spoke as follows:
"You were Sugreeva (one who has a handsome neck), when your were not
present before my eyes. But now, you will now become Hinagriva bereft of
your neck."
Rama advises Sugreeva not to repeat such reckless acts in future on the ground
of he being a king. Then Rama tells Lakshmana about the various evil portents
he had seen. Rama commands the monkey-generals to besiege all the four
gates of Lanka. He himself along with Lakshmana protects the army, besieging
the northern gate being guarded by Ravana. Then, Rama sends Angada to
Ravana, to expostulate him and to bring him back to reason. Angada tries his
best to convince Ravana, but in vain. Ravana commands his attendants to seize
Angada. Angada shakes out those attendants who tried to seize him ascends
the roof of Ravana's palace, tramples ad crushes it down by his strength.
Angada finally returns to Rama, who was stationed in the midst of the monkey-
forces.

अथ तन्तिन् सनसमत्तासन दृष्वा र्क्ष्मण पू वयजः |

िग्रीवम् िम्पररष्वज्य रामो वचनमब्रवीत् || ६-४१-१
1. atha = then; dR^iSTvaa = seeing; nimitthaani = the marks of
conflict; raamaH = Rama; tasmi = on the person of Sugreeva; puurvajaH = the
elder brother of Lkshmana; sampariSvajya = embracing sugriivam =
Sugreeva; abraviit = and spoke; vachanam = (these) words.

Seeing the marks of conflict on the person of Sugreeva, Rama the elder
brother of Lakshmana after embracing Sugreeva spoke these words.

अिुंमन््र मया िाथयम् तसददम् िाहिुं कृतम् |

एवम् िाहियक्तासन न कवय न्ति जनेश्वराः || ६-४१-२
2. asammantray = without consulting; mayaa saardham = me
closely; idam = this; tat = such; saahasam = a reckless act; kR^itam = has
been done; janeshvaraaH = the kings; na kurvanti = cannot do; saahasa
yuktaani = such rash acts; evam = in this manner.

"Without consulting me closely, such a reckless act has been done by

you, such a rashness is not seemly in a king."
 िुंशये थथाप्य माम् चे दम् बर्म् चे मम् सवभीषनम् |
कष्टुं कृतसमदुं वीर िाहिुं िाहिसप्रय || ६-४१-३
3. viira = O; warrior; saahasa priya = longing for acts of
daring!; idam = this; kaSTam- wrong; saahasam = reckless act; kR^itam = has
been done (by you); sthaapya = keeping; maamcha = me; idam =
this; balamcha = army; imam = and this; vibhiiSaNam cha =
Vibhishana; samshaye = in anxiety.

"O, warrior longing for acts of daring! This wrong and reckless act has
been done by you, causing me, this army and Vibhishana great anxiety."

इदानीुं मा कृथा वीर एवम् सवधमररुं दम |

त्वसय सकुंसचत्समापन्ने सकम् काययम् िीतया मम || ६-४१-४
भरतेन महाबाहो र्क्ष्मणे न यवीयिा |
शत्रघ्नेन च शत्रघ्न स्वशरीरे ण वा पनः || ६-४१-५
4; 5. viira = O; warrior!; arimdama = O; Vanquisher of foes!; ma
kR^ithaaH = do not act; evamvidham = thus; idaaniim- now; mahaabaaho = O;
the mighty armed!; Shatrughna = O; annihilator of enemies!; O; annihilator of
enemies!; tvayi = (If) you; kimchit samaapanne = have come by some
misfortune; mama = to me; kim kaaryam = what is the use; siitayaa = with
Seetha; bharatena = Bharata; lakSmaNena = Lakshmana; yaniiyasaa = and still
younger; shatrughnena = Shatrughna; sva shariineNa vaa punaH = or even
with my own person?

"O, warrior! O, vanquisher of foes! Do not act thus in future. O, the

mighty armed! O, annihilator of enemies! If you have come by some
misfortune, I would have had nothing to do with Seetha, Bharata, Lakshmana or
still younger Shatrughna or even with my own person."

त्वसय चानार्ते पू वयसमसत मे सनसश्चता मसतः |

जानतश्चासप ते वीययम् महेन्द्रवरुणोपन || ६-४१-६
हत्वाहम् रावणम् रावणम् यद्धे िपत्रबर्वाहन्म् |
 असभसषच्य च र्ङ्कायाम् सवभीषण मथासप च || ६-४१-७
भरते राज्यमारोप्य त्यक्ष्ये दे हम् महाबर् |
6; 7. mahaabala = O; monkey of great strength; mahendra
varuNopama = equal to Indra the god of celestials and Varuna king of the
Universe!; tvayi = (If) you; anaagate = have not returned; jaanatashchaapi =
though I am conversant; te = with your; viiryam = valour; me = (this was)
my; puurvam = earlier; matiH = determined; nishchitaa = resolve; hatvaa =
having killed; raavaNam = Ravana; yuddhe = in fight; saputra bala
vaahanam = with his sons forces and chariots; aham = I; abhiSichya = should
have installed; vibhiiSaNam = Vibhishana (as king); laNkaayaam = of
Lanka; aaropya = placing; raajyam = the kingdom; bharate = in
Bharata; athaapi = and even; tyakSye = renounced; deham- my body.

"O, monkey of great strength, equal to Indra the god of celestials and
Varuna the king of universe! If you have not returned, though I am conversant
with your valour, this was my pre-determined resolve that having killed Ravana
in fight with his sons forces and chariots, I should have installed Vibhishana as
king of Lanka, placing the kingdom of Ayodhya in the hands of Bharata and
renounced my life."

तमेवम्वासदनुं रामुं िग्रीवः प्रत्यभाषत || ६-४१-८

तव भायाय पहताय रुं दृष्वा राघव रावणम् |
मषययासम कथम् वीर जानन्तन्वक्रममात्मनः || ६-४१-९
8; 9. sugriivaH = Sugreeva; pratyabhaaSata = replied; tam = to
that; raamam = Rama; evam vaadinam = who was thus peaking; viira = O;
brave; raaghava = Rama!; dR^iSTvaa = seeing; raavaNam = Ravana; tava
bhaaryaapahartaaram = who had taken away your consort; jaanan =
conscious; aatmanaH = of my own; balam = strength; katham =
how; marSayaami = can I bear it?

Hearing Rama's words, Sugreeva replied as follows: "O, brave Rama!

Seeing Ravana who had taken away your consort and being conscious of my
own strength, how can I act otherwise?"
Nila, the valiant army-chief of monkeys together with Mainda and Dvivida
reached and halted before the Eastern gate.

Angada of very mighty prowess, together with Rishhabha, Gavaksha, Gaja and
Gavaya took charge of the Southern gate.

The strong monkey Hanuman together with Prajangha, Tarasa and other
warriors, guarded the western gate.
Sugreeva, along with all the chiefs of monkeys equal to the strength of
Garuda (the eagle and the vehicle of Vishnu) as well as Vayu the god of the
wind, was stationed himself in the middle of the fort.

"Go my gentle Angada on my behalf and, passing thought the city of Lanka
without fear and anxiety and Lanka without fear and anxiety and approaching
Ravana - the unfortunate demon devoid of sovereignty and who has lost his
splendour because of his inclination to die - admonish him in the following
words:"

दू तो अहम् कोिर् इन्द्रस्य रामस्य अन्तिष्ट कमय णः |

वासर् पत्रो अन्र्दो नाम यसद ते श्रोत्रम् आर्तः || ६-४१-७८
78. aham = I; vaaliputraH = am the son of Vali; aNgado naama = called
Angada; duutaH = the messenger; koshalendrasya = of the king of
Koshala; raamasya = Rama; akliSTa karmaNaH = of imperishable =
exploits; aagataH yadi = (has my name) ever reached; te = your; shrotram =
ear?

"I am the son of Vali, Angada by name. I have come as a messenger for
the king of Koshala, Rama of imperishable exploits. Has my name ever reached
your ears?"
 आह त्वाम् राघवो रामह् कौिल्य आनि वधयनः |
सनष्पत्य प्रसतयध्यस्व नृशुंिम् परुष अधम || ६-४१-७९
79. raamaH = Rama; Kausalya nandaardhanaH = who augments the joy
of Kausalya; raaghavaH = and the one born in Raghu dynasty; aha = speaks
(thus); tvaam = to you; nR^ishamsa = O; ruthless demon!; niSpatya = come
forth; yudhyasva = and enter into combat; bhava = prove; puruSaH = to be the
representative of your race.

"Rama who is born in Raghu dynasty and who augements the joy of
Kausalya speaks thus to you, �O, ruthless demon! Come forth and enter into
combat. Prove to be the representative of your race!' "

हिा अन्ति त्वाम् िह अमात्यम् िपत्र ज्नासत बान्धवम् |

सनरुसििाि् त्रयो र्ोका भसवष्यन्ति हते त्वसय || ६-४१-८०
80. hantaasmi = I shall kill tvaam = you; sahaamaatyam = along with
your ministers; saputra jJNaati baandhavaH = sons; cousins and
relatives; tvam = you; hate = being dead; trayaH = the three; lokaah =
worlds; bhaviSyanti = will be; nirudvignaaH = rid of fear.

" �I shall kill you along with your ministers, sons, cousins and other
relatives. You being dead, all the three worlds will be rid of fear.'"

दे व दानव यक्षाणाम् र्न्धवय उरर् रक्षिाम् |

शत्रम् अद्य उद्धररष्यासम त्वाम् ऋषीणाम् च कण्टकम् || ६-४१-८१
81. adya = now; uddhariSyaami = I shall uproot out; tvam =
you; kaN^Takamcha = who are a thorn; R^iSiiNaam = to sages; shatrum = and
enemy; deva daanava yakSaaNaam = to celestials; demons; semi-divine
beings; gandharvoraga rakSasaam = celestial musicians; serpent -gods and
ogres.

" �Now, I shall uproot you, a thorn to sages and an enemy to celestials,
demons, semi-divine beings, celestial musicians, serpent-gods and ogres'."
 सवभीषणस्य च ऐश्वययम् भसवष्यसत हते त्वसय |
न चेत् ित्कृत्य वैदेहीम् प्रसणपत्य प्रदास्यसि || ६-४१-८२
82. na pradaasyasi chet = If you do not restore; vaidehiim =
Seetha; satkR^itya = honourably; praNipatya = by bowing respectfully before
me; tvayi = you; hate = ae slain; aishvaryam = and the kingdom; bhaviSyati =
will belong; vibhiiSaNasya = to Vibhishana.

"If you do not restore Seetha honourably, by bowing respectfully before

me, you are slain and Vibhishana will become the king.'"

इत्य् एवम् परुषम् वाक्यम् ब्रवाणे हरर पम्र्वे |

अमषय वशम् आपन्नो सनशा चर र्ण ईश्वरः || ६-४१-८३
83. hari puN^gave = (While) the lion among monkeys;
Angada; bruvaaNe = was speaking; ityevam = thus; paruSam = in
harsh; vaakyam = words; nishaacharagaNeshvaraH = Ravana the Lord of the
demon-tribe; aapannaH = prevailed; amarSa vasham = on the influence of
anger.

Hearing these harsh words from Angada the lion among the monkeys,
Ravana the Lord of the demon-tribe was infuriated.

ततः ि रोष ताम्र अक्षह् शशाि िसचवाुं ि् तदा |

र्ृह्यताम् एष दमेधा वध्यताम् इसत च अिकृत् || ६-४१-८४
84. tataH = thereafter; saH = Ravana; aapannaH = who
obtained; roSam = wrath; tadaa = then; asakR^it = respeatedly; shasaasa =
commanded; sachivaan = his attendants; iti = thus; durmedhaaH = (Let) this
stupid monkey; gR^ihyataam = be seized; vadhyataam = and killed.

Then, the enraged Ravana repeatedly commanded his attendants, saying:

"Let this stupid monkey be seized and put to death."
The demons break the news to Ravana about Lanka. Ravana having been laid
siege to by the monkeys. Ravana then ascends his mansion and surveys the
innumerable troops of monkeys, occupying the entire city of Lanka.
Meanwhile, Rama issues a command to the monkeys to destroy the enemies
forthwith. The monkeys start demolishing various important defensive
structures of the city of Lanka and besiege all the city-gates. Ravana also
commands his army to commence combat. Sounds of couches blown by the
army and terrible roars on both sides re-echoes the air, earth and sea. Demons
begin to strike the monkeys with their weapons and the monkeys respond the
strike with trees, mountain-tops, nails and teeth.

ते द्रमै ः पवयत अग्रै ि् च मसष्टसभि् च प्लवम् र्माः |

प्रािाद अग्रासण च उचासन ममिि् तोरणासन च || ६-४२-१५
15. te plavaN^gamaaH = those monkeys; mamanthuH =
demolished; asamkhyaani = innumerable; praakaaraaNi = defensive
walls; toraNaanicha = and arches; drumaiH = (with blows) from
trees; parvataagraiH = mountain-tops; muSTibhishcha = an fists.

Those monkeys demolished innumerable defensive walls and arches with

blows from trees, mountain-tops and fists.

पाररखाः पूरयन्ति ि प्रिन्न िसर्र् आयताः |

पाुं िसभह् पवयत अग्रैि् च तृ णैः कािै ि् च वानराः || ६-४२-१६
16. vaanaraaH = the monkeys; puurayantisma = filled; parikhaiH = the
moats; prasanna salilaayutaaH = containing clear water; paamsubhiH = with
sands; parvataagraiH = mountain-tops; tR^iNaiH = grasses; kaaSThaishcha =
and logs of woods.

The monkeys filled the moats containing clear water with sands,
mountain-tops, grasses and logs of wood.
 जयत्य् असतबर्ो रामो र्क्ष्मणि् च महा बर्ः |
राजा जयसत िग्रीवो राघवे ण असभपासर्तः || ६-४२-२०
इत्य् एवम् घोषयिि् च र्जयिि् च प्लवम् र्माः |
अभ्यधावि र्िायाह् प्राकारम् काम रूसपणः || ६-४२-२१
20; 21. plavaNgamaaH = the monkeys; kaama ruupiNaH = who were
able to change their form at will; ghoSayantascha = shouting thus; jayati =
victory; urubalaH = to the mighty; raamaH = Rma; mahaabalaH = and the
valiant; lakSmaNashca = Lakshmana; jayati = victory; raajaa = to the
king; sugriivaH = Sugreeva; abhipaalitaH = protected; raaghaveNa = by
Rama; garjantashcha = and roaring; abhyadhaavanta = rushed; praakaaram =
towards the defensive walls; laN^kaayaaH = of Lanka.

The monkeys, who were able to change their form at will, shouting -
"Victory to the mighty Rama and the valiant Lakshmana!" "Victory of Sugreeva
protected by Raghava!" and roaring, rushed towards the defensive walls of
Lanka.

The mighty Kumuda, surrounded by a crore of monkeys, who behaved like

conquerors, stood besieging the eastern gate (while remaining stationed in
north-east).

Surrounded by other monkeys, a monkey called Prasabha and the mighty

armed Panasa too up their position, in order to assist Kumuda himself.

The strong and valiant monkey, Shatabali accompanied by twenty crores

of monkeys, approached the southern gate (while remaining stationed in south-
east) and stood there, to obstruct the exit.
The mighty monkey named Sushena, the father of Tara (Vali's wife), going to
the western gate (while remaining stationed in the south-west) surrounded by
crores and croes of monkeys, stood besieging that gate.
Rama along with Lakshmana and Sugreeva the mighty lord of the monkeys,
seeking the northern gate (while remaining stationed in the north west) stood
besieging that gate

Accompanied by a crore of bears having terrific rage, Dhumra (brother of

Jambavan, the king of bears) of great prowess and the annihilator of enemies,
took up his position by the side of Rama.
Vibhishana of great energy with mace in hand, clad in defensive armour and
accompanied by his watchful ministers, took his position where the mighty
Rama is stationed.

Extra-ordinary duels arose between the monkeys and demons, who ran up
towards each other. Indrajit fought with Angeda, Sampati with Prajangha,
Hanuman with Jambumali, Vibhishana with the demon Shatrughna, Gaja with
Tapana, Nila with Nikumbha, Sugreeva with Praghasa, Lakshmana with
Virupaksha, Agniketu and others with Rama, Vajramsushit with Mainda,
Ashaniprabha with Divivda, Pratapana with Nala and Sushena with Vidyunami.
Streams of blood flowed from both sides. In a series of hand-to-hand
encounters, the valiant monkeys destroyed the strong demons. The remaining
demons waited for the sun to se-in and re-assembled with a renewed vigour
for the battle.

अन्र्दे न इन्द्रसजत् िाधयम् वासर् पत्रेण राक्षिः |

अयध्यत महा तेजाि् यम्बकेण यथा अन्धकः || ६-४३-६
6. raakSasaH = the demon; indrajit = Indrajit; mahaatejaaH = of immense
energy; ayudhyata = fought; aN^gadema saartham = with
Angada; vaaliputreNa = the son of Vali; andhakaH iva = like the demon
Andhaka; tryambakeNa yathaa = fought with Shiva the Lord of Destruction.
The demon Indrajit of immense energy fought with Angada the son of Vali, as
the demon Andhaka fought with Shiva the Lord of destruction.
ते षाम् चतणाय म् रामि् त शैराुंसि िमरे शारै ः |
क्रद्धश चतसभयश सचचेद घोरै र् असि शैख उपमै ः || ६-४३-२७
27. kruddhaH = the enraged; raamastu = Rama on his part; chichheda =
chopped; shiraamsi = the heads; teSaam = of those; chaturNaam = four
demons; chaturbhiH = by four; sharaiH = arrows; agni shikhopamaiH = having
fire-like points; ghoraiH = and dangerous; samara = in battle.

The enraged Rama on his part chopped the hands of those four demons in the
battle by his four terrific arrows having fire-like points.

A nocturnal was commences between the hostile demons and monkeys. The
demons destroy some monkeys. The monkeys drag and kill elephants, chariots
and their occupants. Rama and Lakshmana even in that darkness kill the
foremost of demons. As a result of the struggle, streams of blood flow in the
battle-field. That fatal night transforms into a night of dissolution. When some
demons attack Rama with arrows, Rama strikes down six of the demons within
a moment and they run away for life. Rama then clears off innumerable
demons from the battle filed. Angada strikes Indrajit, his chariot and the
charioteer all at once, but Indrajit vanishes from the spot. Sugreeva and his
monkeys feel delighted and praise Angada's prowess. Indrajit comes back in an
invisible form and by recourse to magic, makes Rama and Lakshmana captive
by hurling a net work of serpentine around them.

अन्र्दि् त रणे शात्रम् सनहिम् िमपन्तथथतः || ६-४४-२८

रावणेर् सनजघान आशौ िारसथम् च हयान् असप |
28. angadastu = Angada on his part; samupasthitaH = who
came; nihantum = to annihilate; shatruun = the enemies; raNe = in the battle-
field; nijaghaana = struck; raavaNim = Indrajit; saarathimcha = his
charioteer; hayaanapi = and the horses; aashu = all at once.

Angada on his part, who came to annihilate the enemies in that battle-
field, struck Indrajit, his charioteer and the horses all at once.
 वतयमाने तदा घोरे िम्ग्रामे भृशदारुणे || ६-४४-२९
इन्द्रसजत् त रथम् त्यक्त्वा हत अशवो हत िारसथः |
अन्र्दे न महा मायि् तत्र एव अिर् अधीयत || ६-४४-३०
29; 30. ghore = (While) that awful; bhR^isha daaruNe = and very
intense; samgraame = battle; vartamaane = was continuing; indrajittu =
Indrajit; mahaamaayaH = a great trickster; yaktvaa = leaving; ratham = the
chariot; hataashvaH = with its horses killed; hatasaarathiH = and charioteer
killed; aNgadena = by Angada; antaradhiiyata = vanished; tatvaiva = from that
very spot.

While that awful and very intense battle was going on, Indrajit a great
trickster, leaving the chariot, with its horses and charioteer killed by Angada,
vanished from that very spot itself.

तत्कमय वासर्पत्रस्य िवे दे वाः िहसषयसभः |

तष्टवः पूजनाहयस्य तौ चोभौ रामर्क्ष्मणौ || ६-४४-३१
31. sarve = all; devaaH = the celestials; ubhau = and
both; raamalakSmaNau = Rama and Lakshmana; sharSibhiH = together with
all the sages; tuSTuvuH = were pleased; tat karma = with that
act; puujanaarhasya = of the venerable; vaaliputrasya = Angada the son of
wind-god.

All the celestials, both Rama and Lakshmana together with all sages were
pleased with that act of the venerable Angada the son of Vali.

Rama orders ten of the monkey-generals to search for the whereabouts of

Indrajit. But Indrajit arrested the approach of those monkeys, by means of his
arrows. Both Rama and Lakshmana were transfixed by Indrajit with a net work
of serpentine arrows into the vital parts of Rama and Lakshmana and they fall
down on the battle-ground in a bath of blood. Seeing those two scions of Raghu
in that state, the monkeys give way to utter despondence.
Rama the scourger of his enemies ordered both the sons of Sushena, Nila the
chief of monkeys, Angada the son of Vali, the stron Sharabha, Dvivida,
Hanuman, the very strong Sanuprastha, Rishabha and Rishabha skandha.

सनरिर शरीरौ त भ्रातरौ राम र्क्ष्मणौ |

क्रद्धे न इन्द्रजोता वीरौ पन्नर्ै ह् शरताम् र्तैः || ६-४५-८
8. indrajitaa = by Indrajit; kruddhena = the enraged demon; ubhau =
both; tau = those; viirau = warriors; raama lakSmaNau = Rama and
Lakshmana; nirantara shariirau = whose bodies were densely transfixed with
arrows; pannagaiH = by serpants; gataiH = which obtained; sharataam = the
form of arrows.

The bodies of both those warriors, Rama and Lakshmana were densely
transfixed with serpentine arrows by the enraged Indrajit.

ततो ममयि ममय ज्नो मियन् सनसशतान् शरान् |

राम र्क्ष्मणयोर् वीरो ननाद च महुर् महुः || ६-४५-१५
15. viiraH = that warrior; Indrajit; marma jJNaH = who was aware of
the vital parts; muhurmuhuH = set up a continual; nanaada cha =
shouting; majjayan = digging; nishitaan = sharp; sharaan =
arrows; raamalakSmaNayoH = marmasu = into the vital parts of Rama and
Lakshmana.

That warrior, Indrajit, who was aware of their vital parts, set up a
continual shouting, digging sharp arrows into the vital parts of Rama and
Lakshmana.

The monkeys along with Hanuman and Angada begin to grieve, on beholding
the plight of Rama and Lakshmana who were entwined in a net work of arrows.
Indrajit informs demons about his adventure of captivating both Rama and
Lakshmana by his net work of serpentine arrows. Indrajit strikes the other
monkey-cheifs like . Nila, Mainda, Dvivida, Hanuman, Gavaksha and Angada as
also Jambavan. When Sugreeva looks depressed on seeing the plight of Rama
and Lakshmana, Vibhishana consoles him, saying that Rama is not going to die.
He also reassures the disheartened monkeys and infuses confidence in them.
Indrajit, in the meanwhile, informs Ravana that both Rama and Lakshmana
have been killed. Ravana applauds his son for his daring act.

अचेष्टौ मि सनह्श्वािौ शोसणत ओघ पररप्लतौ |

शर जार् आसचतौ िब्धौ शयानौ शर तल्पयोः || ६-४६-४
सनह्श्वििौ यथा िपौ सनश्चे ष्टौ मि सवक्रमौ |
रुसधर स्राव सदग्ध अन्र्ौ तापनीयाव् इव वजौ || ६-४६-५
तौ वीर शयने वीरौ शयानौ मि चेसष्टतौ |
यूथपैि् तैह् पररवृतौ बाष्प व्याकर् र्ोचनैः || ६-४६-६
राघवौ पसततौ दृष्वा शर जार् िमावृतौ |
बभूवर् व्यसथताह् िवे वानराह् िसवभीषणाः || ६-४६-७
4; 5; 6; 7. manda niH shvaasau = breathing but faitly; pariplutau =
bathed; shoNitena = in blood; sharajalaachitau = riddled with innurable
arrows; stabdhau = motionless; acheSTau = and lying inactive; shayanau =
they lay stretched; shara talpagau = on a bed of arrows; nihshvasantau =
sighing; sarpau yathaa = like serpants; nishcheSTau =
helpless; mandavikramau = having little prowess; rudhira sraava
dighaaN^gau = their limbs smeared with a stream of blood; dhvajau iva =
resembling two standards; tapaniiyau = of gold; shayanau = lying; viira
shayane = on heroes couch; viirau = those heroes; manda cheSTitau = with
tardy movement of their limbs; parivR^itau = were surrounded; svaiH
yuuthapaiH = by their monkey leaders; baaSpavyaakula lochanaiH = whose
eyes were suffused with tears; dR^iSTvaa = seeing; tau raaghavau = the two
Raghavas; shalajaala samanvitau = pierced by a multitude of arrows; sarve =
all; vaanaraaH = the monkeys; savibhiiSaNaaH = along with
Vibhishana; babhuuvuH = became; vyathitaaH = perturbed.

Breathing but faintly, bathed in blood; riddled with innumerable arrows,

motionless and lying inactive, they lay stretched on a bed of arrows, sighing like
serpants, helpless, having little prowess, their limbs smeared with a stream of
blood, resembling two golden standards, and lying on heroes' couch, those
warriors with tardy movement of their limbs, were surrounded by their monkey-
leaders, whose eyes were suffused with tears. Seeing the two Raghavas, pierced
by a multitude of arrows, all the monkeys along with Vibhishana became
perturbed.

इन्द्रसजत् त महा मायह् िवय िै न्य िमावृतः || ६-४६-४५

सववेश नर्रीम् र्िाम् सपतरम् च अभ्यपार्मत् |
45. indrajittu = Indrajit; mahaamaayaH = the great conjurer; vivesha =
enterd; laN^kaam nagariim = the city of Lanka; sarva sainya samaavR^itaH =
surrounded by all his forces.

Indrajit, the great conjurer, surrounded by all his forces, re-entered the
city of Lanka.

तत्र रावणम् आिीनम् असभवाद्य कृत अन्जसर्ः || ६-४६-४६

आचचक्षे सप्रयम् सपत्रे सनहतौ राम र्क्ष्मणौ |
46. aasaadya = approaching; raavaNam = Ravana; tatra = there;
(Indrajit); abhivaadya = saluted; kR^itaaNJNaliH = with joined
palms; aachachakSe = and said; pitre = to his father; priyam = the pleasing
words; (that); raamalakSmaNau = both Rama and Lakshmana; nihatau = had
been killed.

Approaching Ravana there and saluting with joined palms, Indrajit

informed his father in pleasing words that both Rama and Lakshmana had been
slain.

Hearing in the midst of demons, the news that both the enemies having been
killed, Ravana forthwith sprang on his feet in joy and embraced his son.
Smelling on his head, Ravana delighted at heard, made enquiries in the
matter. Indrajit reported the matter as it happened, to his enquiring father, as to
how both Rama and Lakshmana were made motion-less and luster-less by
entwining them with arrows.
 Ravana summons some female demons including Trijata and instructs
them to take Seetha in Pushpaka-plane to the battle-front and show Rama and
Lakshmana alleged to have been killed by Indrajit. Accordingly, the female-
demons take Seetha in Pushpaka-plane and show her Rama and Lakshmana
lying unconscious on a bed of arrows in the battle-field. Imagining Rama and
Lakshmana to have been dead, Seetha bursts into sobs.

हताव् इन्द्रसजता आख्यात वै देह्या राम र्क्ष्मणौ |

पष्पकम् च िमारोप्य दशय यवम् हतौ रणे || ६-४७-७
7. aakhyaata = tell; vaidehyaaH = Seetha; raama lakSmaNau = that
Rama and Lakshmana; hatau = have been killed; indrajitaa = by
Indrajit; samaaropya = having made to ascend; tat = that; puSpakam =
aeroplane; Pushpaka; darshayadhvam = show; hatau = Rama and Lakshmana;
killed; raNe = in battle.

"Tell Seetha that Rama and Lakshmana have been killed by Indrajit. Take
her in Pushpaka the aeroplane and show her Rama and Lakshman who were
killed in battle."

सनसवयशिा सनरुसििा सनरपेक्षा च मैसथर्ी |

माम् उपथथास्यते िीता िवय आभरण भू सषता || ६-४७-९
9. siitaa = Seetha; maithilii = the princess of Mithila; sarvaabharaNa
bhuuSitaa = adorned herself with all kinds of ornaments; upasthaasyate = willl
submit before; maam = me; nirvishankaa = without any
apprehension; nirudvignaa = without grief; nirapekSaa = and without any hope
of reunion.

"From now on, free from anxiety, grief and expectation of reunion,
Seetha the princess of Mithila kingdom, adorned in all her jewels, will submit
herself to me."
Seetha, on beholding Rama and Lakshmana, was absorbed in various thoughts
like, "The sooth sayers had prophesied that I should never be widowed and
would bear sons. How could their prediction become untrue?" However,
Trijata reassures her, stating good reasons for Rama and Lakshman to be still
alive and cheering her up, takes her back to Ashoka grove.

न सह कोप परीतासन हषय पययत्सकासन च |

भवन्ति यसध योधानाम् मखासन सनहते पतौ || ६-४८-२४
24. patau = The leader; nihate = having been lost; mukhaani = the
faces; yodhaanaam = of the soldiers; yudhi = on the field of battle; na
bhavanti hi = are never seized; kopapariitaani = by
anger; harSapryutsukaani = (nor are they) animated with joy.

"The leader having been lost, the faces of the soldiers on the field of
battle are never seized by anger nor are they animated with joy."

इदम् सवमानम् वै देसह पष्पकम् नाम नामतः |

सदव्यम् त्वाम् धारयेन् न इदम् यद्य् एतौ र्ज जीसवतौ || ६-४८-२५
25. vaidehi = O; Seetha!; idam vimaanam = this aerial car; divyam =
celestial as it is; puSpakam naama called Pushpaka; naamataH = by name; na
dhaarayat = would not have brought; tvaam = you; (here); yadi etau = if those
two heroes; gata jiivitau = have lost their lives.

"O, Seetha! This aerial car called Pushpaka by name, celestial as it is,
would not have brought you here, if those two heroes have lost their lives."

हत वीर प्रधाना सह हत उत्साहा सनरुद्यमा |

िेना भ्रमसत िम्ख्येष हत कणाय इव नौर् जर्े || ६-४८-२६
26. senaa = an army; hata viira pradhaanaa = that sees its valiant
commander fall; gatotsaahaa = is bereft of courage; bhramati = and
wanders; nirudyamaa = aimlessly about; samkhyeSu = on the battle
field; nauH iva = like a ship; hata karNaa = which has broken its
rudder; jale = in water.
 "An army that sees its valiant commander falll, is bereft of courage and
wanders aimlessly about on the battle field, like a ship which has broken its
rudder in water."

इयम् पनर् अिम्भ्रािा सनरुसििा तरन्तस्वनी |

िेना रक्षसत काकर्त्स्न्थौ मायया सनसजय तौ रणे || ६-४८-२७
27. iyam = this; senaa punaH = army for its part; asambhraantaa = is
neither confused; nirudvignaa = nr perturbed; rakSati = and is
guarding; kaakutsthsau = the two scious of kakutstha; Rama and
Lakshmana; niveditau = this is being pointed out; mayaa = by me; priityaa =
on account of my affection for you; tapasvini = O lady given to austerities!.

"This army for its part is neither confused nor perturbed and is guarding
Rama and Lakshman. I am pointing this out to you on account of my affection
for you, O lady given to austerities!"

अनृतम् न उक्त पू वयम् मे न च वक्ष्ये कदाचन |

चाररत्र िख शीर्त्वात् प्रसवष्टा असि मनो मम || ६-४८-२९
29. maithili = O; Seetha!; anR^itam = falsehood; na ukta puurvam = has
not been uttered before; me = by me; nacha rakSyami = nor do I utter too
now; praviSTaa asi = you have entered; mam = my; mamaH =
mind; chaaritrasukha shiilatvaat = by your conduct and natural gaiety.

"O, Seetha! I have not spoken falsehood before, nor shall I ever do so. By
your conduct and natural gaiety, you have found a place in my heart!"

न इमौ शक्यौ रणे जे तम् ि इन्द्रैर् असप िर अिरै ः |

एतयोर् आननम् दृष्वा मया च आवे सदतम् तव || ६-४८-३०
30. suraasurairapi = even celestials and demons; sendraiH = along with
Indra; na shakyau = are unable; jetum = to defeat; imau = these two
heroes; raNe = in battle; dR^iSTvaa = having observed; taadR^ishan =
such; darshanam = a sight; aaveditam = it was communicated; tava = to
you; mayaa = by me.

"Even celestials and demons along with Indra cannot vanquish there two
heroes in battle. This is what I have observed and communicated to you."

इदम् च िमहच् सचह्नम् शनैह् पश्यस्व मैसथसर् |

सनह्िम्ज्नाव् अप्य् उभाव् एतौ न एव र्क्ष्मीर् सवयज्यते || ६-४८-३१
31. maithili = O Seetha!; pashyasva = see; idam = this; sumahat = a
very great; chitram = marvel!; (see how); patitau = fallen; sharaiH = (under
those) shafts; visamjN^au = and deprived of their senss; lakSmiiH = their
beauty; naiva muNehati = has not desrted; etau = them.

"O Seetha!; See this, a great marvel !; See how, fallen under those shafts
and deprived of their senses, thier beauty has not deserted them."

Returning to consciousness, Rama laments over the plight of Lakshmana,

who was lying unconscious. The foremost of monkeys too were plunged in
grief and despondency on seeing Rama lamenting as aforesaid. In the
meantime, Vibhishana approaches Rama and the monkeys flee away,
mistaking him as Indrajit.

सकम् न मे िीतया काययम् सकम् काययम् जीसवते न वा |

शयानम् यो अद्य पश्यासम भ्रातरम् यसध सनसजयतम् || ६-४९-५
5. kim nu kaaryam = of what use; siitayaa = is the recovery of
Seetha; kim kaaryam vaa = or of what use; jiivitena = is even life itself; me =
to me; yaH = since; pashyaami = I am seeing; bhraataram = my
brother; adya = now; shayaanam = lying; nirjitam = subdued; yudhi = in the
fihgt.

"Of what use to me is the recovery of Seetha or even life itself, since my
brother now lying, before my eyes, has been struck down in teh fight?"
 शक्या िीता िमा नारी प्राप्तम् र्ोके सवसचन्वता |
न र्क्ष्मण िमो भ्राता िसचवह् िाम्परासयकः || ६-४९-६
6. shakyaa = It can be possible; vichinvataa = if I were to look for her;
(to find); naarii = a consort; siitaasamaa = equal to Seetha; martyaloke = in
the world of mortals; na = but not; bhraataa = a brother; sachivaH = a
friend; saamparaayikaH = and a comrade in a hostile war; lakSmaNaH
samaH = such as Lakshmana.

"It can be possible, if I were to look for her, to find a consort equal to
Seetha in this world of mortals but not a brother, a friend and a comrade in a
hostile war, such as Lakshmana!"

Verse Locator

पररत्यक्ष्याम्य् अहम् प्राणान् वानराणाम् त पश्यताम् |

यसद पन्चत्वम् आपन्नह् िसमत्र आनि वधय नः || ६-४९-७
7. aapannaH yadi = If he has returned; paNchatvam = to the five
elements; sumitraananda vardhanaH = he; the increaser of Sumitra's
joy; aham = I; parityakSyaami = will yield up; praaNaan = my life-
breaths; vaanaraNaam = (while) the monkeys; pashyataam = stand looking on.

"If Lakshmana returned to the five elements, he the increaser of Sumitra's

joy, I will yield up my life-breaths while the monkeys stand looking on."

सधर्् माम् दष्कृत कमाय णम् अनाययम् यत् कृते ह्य् अिौ |
र्क्ष्मणह् पसततह् शे ते शर तल्पे र्त अिवत् || ६-४९-१२
12. dhik = woe; maam = unto me; duSkR^ita karmaaNam = to my
wicked deed anaaryam = and to my lack of nobility; matkR^ite = through my
fault; asau = this; lakSmaNaH = Lakshmana; paatitaH = was befallen; shete
hi = and lies indeed; sharatalpe = on a bed of arrows; gataasuvat = as me who
has yielded up his life!
 "Woe unto me to my wicked deed and to my lack of nobility. Through
my fault, Lakshmana has fallen and lies indeed on a bed of arrows as on who
has yielded up his life!"

यथा एव माम् वनम् यािम् अनयातो महा द् यसतः |

अहम् अप्य् अनयास्यासम तथैव एनम् यम क्षयम् || ६-४९-१७
17. anuyaasyaami = I shall follow; enam = him; yamakSayam = to the
region of Yama; yathaiva = as; mahadyutuH = that illustrious warrior
anuyaataH = accompanied; maam = me; ahamapi = when I; yaantam =
retired; vanam = to the forest.

"I shall follow him to the region of Yama, as that illustrious warrior
accompanied me when I retired to the forest."

इष्ट बन्ध जनो सनत्यम् माम् च सनत्यम् अनव्रतः |

इमाम् अद्य र्तो अवथथाम् मम अनाययस्य दनययैः || ६-४९-१८
18. nityam = He who ever; iSTa bandhu janaH = loved his own
kinsfolk; anuvrataH = and was filled with devotion; maam = for me; gataH =
got; imaam = this; avasthaam = state; durnayaiH = to which the
misdeeds; mama = of me; (have brought him); wretched that I am !

"He who loved his own kinsfolk and was filled iwth devotion for me, got
this state to which my misdeeds have brought him, wretched that I am!"

तच् च समथ्या प्रर्प्तम् माम् प्रधक्ष्यसत न िुंशयः |

यन् मया न कृतो राजा राक्षिानाम् सवभीषणः || ६-४९-२२
22. mithyaa pralaptam = (Those) vain words; na samshayaH = without
doubt; pradhakSyati = will consume; maam = me; yat tat =
since; vibhiiSaNaH = Vibhishana; na kR^itaH = was not made; rajaa = the
king; raakSasaanaam = of demons; mayaa = by me.
 "Those vain words uttered by me, will ndoubtedly consume me since I
have not made Vibhishana the king of demons."

अन्तिन् महूते िग्रीव प्रसतयातम् इतो अहय सि |

मत्वा हीनम् मया राजन् रावणो असभद्रवे द् बर्ी || ६-४९-२३
23. sugriiva = O; Sugreeva!; arhasi = you ought; pratiyaatum = to
return; asmin = this; muhuurte = moment; itaH = from here; (since); matvaa =
knowing (you are); hiinam = without; mayaa = me; raavanaH =
Ravana; abhibhaviSyat = will overcome (you); raajan = O; king!.

"O, Sugreeva! You ought to return at once from here since knowing that
you are bereft of my support, Ravana will overcome you, O king!"

अन्र्दम् त परि् कृत्य ििैन्यह् ििहृज् जनः |

िार्रम् तर िग्रीव पनि् ते न एव िे तना || ६-४९-२४
24. sugriiva = O; Sugreeva!; tara = re-cross; samudram = the
sea; sasainyam = with you army; puraskR^itya = keeping Angada in
front; aNgadam puraskR^itya = keeping Angada in front; parichchhadam =
with your followers; niilena cha = Nila; nalenacha = and Nala.

"O, Sugreeva! Recross the sea with your army, keeping Angada in front
and with your followers, Nila and Nala."

तम् दृष्वा त्वररतम् यािम् नीर् अन्जन चय उपमम् || ६-४९-३२

वानरा दद्रवह् िवे मन्यमानाि् त रावसणम् |
32. dR^iSTvaa = seeing; tam = him; niilaaNjana chayopamam = who
resembled a mass of collyrium; tvaritam yaantam = hastening; (towards them
thus); sarve = all; vaanaraaH = the monkeys; manyamaanaaH =
thinking; (him) raavaNim = to be Indrajit; the son of Ravana; dudruvuH = fled
away.
 Seeing him, who resembled a mass of collyrium, hastening towards them
thus, all the monkeys thinking him to be Indrajit the son of Ravana, fled away.

Observing Vibhishana to be the cause of panic created among the monkeys,

Sugreeva asks Jambavan to restore the confidence of monkeys. Jambavan then
ressures the monkeys. Vibhishana also feels distressed on perceiving the
bodies of Rama and Lakshmana lying unconscious on the ground. Sugreeva
consoles and convinces Ravana that Rama and Lakshmana will regain
consiousness. Meanwhile, Garuda the King of Birds, makes his appearance on
the scene and liberates Rama and Lakshmana from their bondage.

एतन्तिन्न् अिरे वायर् मेघाुं श् च असप िसवद् यतः |

पययस्यन् िार्रे तोयम् कम्पयन्न् इव पवय तान् || ६-५०-३३
33. etasmin antare = In the mean-time; vaayuH = a (great) wind
(arose); savidyutaH meghaamshchaapi = accompanied by massed clouds and
lightning; paryasyan = whipping up; toyam = the salty waves; saagare = in the
ocean; kampayanniva parvataan = causing the mountains to tremble as from an
earthquake.

In the meantime, a great wind arose, accompanied by massed clouds and

lightning, whipping up the salty waves in the ocean, causing the mountains to
tremble as from an earthquake.

महता पक्ष वाते न िवे िीप महा द्रमाः |

सनपेतर् भि सवटपाः िमू र्ा र्वण अम्भसि || ६-५०-३४
34. sarvadviipa mahaadrumaaH = large trees situated in all the sand -
banks; bhagnaviTapaaH = had their branches broken; mahataa pakSavaatena =
by the mighty stroke of vata's wing; nipetuH = and fell; lavaNa salile = in the
briny water; ambhasi = of the ocena.

"Large trees on the sand-banks had their branches broken by the mighty
stroke of Vata's wings and fell headlong into the briny waters of the ocean."
 अभवन् पन्नर्ाि् त्रिा भोसर्नि् तत्र वासिनः |
शीघ्रम् िवायसण यादाुं सि जग्मश् च र्वण अणयवम् || ६-५०-३५
35. pannagaaH = the snakes; abhavan = became; trastaaH =
frightened; bhoginaH = the snakes; vaasinaH = living; tatra =
there; sarvaaNi = and all; yaadaamsi = marine animals; jagmuH =
wnet; shiighram = quickly; lavaNaarNavam = to the briny ocean.

"The snakes became frightened. The snakes inhabiting there and all the
marine animals plunged quickly into the briny ocean."

तम् आर्तम् असभप्रे क्ष्य नार्ाि् ते सवप्रदद्रवः |

यैि् तौ ित् परुषौ बद्धौ शर भूतैर् महा बर्ौ || ६-५०-३७
37. te = those; naagaaH = serpents; mahaabalaiH = of mighty
prowess; sharabhuutaiH = which became arrows; yaiH = by whom; tau = those
two; puruSau = Rama and Lakshman; baddhau = were fastened; prekSya =
beholding; tam = that Garuda the eagle; aagatam = which
came; sampradudruvaH = fled away.

On beholding Garuda the eagle which came there, the serpants who
bound those two warriors Rama and Lakshmana in the form of mighty arrows,
fled away.

ततः िपणयह् काकर्त्स्न्थौ दृष्वा प्रत्यसभनन्द्य च |

सवममशय च पासणभ्याम् मखे चन्द्र िम प्रभे || ६-५०-३८
38. tataH = thereupon; suparNaH = Garuda; the eagle; spR^iSTvaa =
coming into contact with; kaakutthsau = Rama and
Lakshman; pratyabhinandya cha = and greeting them; paaNibhyaam = and
with his hands; vimamarshacha = caressly touched; mukhe = their
faces; chandra samaprabhe = which were readiant like the moon.
 Thereupon, Garuda the eagle, coming into contact iwth Rama and
Lakshmana d offering them his good wishes, with his hands caressly touched
their faces that were radiant like the moon.

भवत् प्रिादाद् व्यिनम् रावसण प्रभवम् महत् |

आवाम् इह व्यसतक्रािौ शीघ्रम् च बसर्नौ कृतौ || ६-५०-४२
42. iha = now; bhavat prasaadaat = by you grace; aavaam = we
both; vyatikraanto = have crossed over; mahat = a great; vyasanam =
diaster; raavaNi prabhavam = created by Inrajit; the son of Ravana; kR^itau =
we have been made; balinau = stron; puurvaivat = as before.

"Now, by your grace, we both have overcome a great disaster created by

Indrajit the son of Ravana. We have been made strong as before."

यथा तातम् दशरथम् यथा अजम् च सपतामहम् |

तथा भविम् आिाद्य हृषयम् मे प्रिीदसत || ६-५०-४३
43. aasaadya = by meeting; bhavantam = you; me = my; hR^idayam =
heart; prasiidati = is gladdened; yathaa tathaa = i the same manner; yathaa =
as (meeting); dasharatham = Dasaratha; taatam = my father; yathaa = and as
(meeting); ajamcha = Aja; pitaamaham = my paternal grandfather.

"By meeting you thus, my heart is gladdened in the same manner as I am

meeting Dasaratha, my fatehr and Aja, my paternal grandfather."

को भवान् रूप िम्पन्नो सदव्य स्रर्् अनर्ेपनः |

विानो सवरजे वस्त्रे सदव्य आभरण भूसषतः || ६-५०-४४
44. kaH = who; bhavaan = are you; ruupasampannaH = the one enowed
with beauty; divyasraganulepanaH = having blissful garlands and
anointments; vasaanaH = wearing; viraje = clean; vastre =
garments; divyaabharaNa bhuuSitaH = and adorned with divine ornaments?
 "Who are you, the one endowed with beauty, having blissful garlands and
anointments, wearing clean garments and adorned iwth divine ornaments?"

अहम् िखा ते काकर्त्स्न्थ सप्रयह् प्राणो बसहश् चरः |

र्रुत्मान् इह िम्प्राप्तो यवयोह् िाह्य कारणात् || ६-५०-४६
46. kaakutstha = O; Rama!; te = to you; aham = I (am) priyaH = a
beloved; sakhaa = friend; garutmaan = Garuda; bahischaraH praaNaH = dear
as your own; moving outside; sampraaptaH = I came; iha = here; saahya
kaaraNaat = for helping; yuvayoH = both of you.

"O, Rama! I am your dearest friend Garuda dear as your own breath
moving outside I came here for the purpose of helping you, both."

अिरा वा महा वीयाय दानवा वा महा बर्ाः |

िरािः च असप िर्न्धवाय ह् परि् कृत्य शत क्रतम् || ६-५०-४७
नेमम् मोक्षसयतम् शक्ताह् शर बन्धम् िदारुणम् |
माया बर्ाद् इन्द्रसजता सनसमयतम् क्रूर कमय णा || ६-५०-४८
47; 48. asuraaH vaa = either the demons; mahaaviiryaaH = the most
valiant; vaanaraaH vaa = or hte monkeys; mahaabalaah = the exceedingly
strong; suraashchaapi = or the celestials; sagandharvaaH = together with the
celestial musicians; puraskR^itya = having in their front; shatakratum =
devendera; the Lord of celestials; na shaktaaH = are not able; mokSayitum =
to untie; imam = this; sudaaruNam = awfully terrific; sharabandham =
entanglement of arrows; nirmitam = created; maayaabalaat = through his
power of sorcery; indrajitaa = by Indrajit; kruura karmaNaa = of cruel deeds.

"Either the most valiant demons or the exceedingly strong monkeys or the
celestials together with the celestial musicians having Devendra the Lord of
celestials in their forefront are unable to untie this awfully terrific entanglement
of arrows created through his power of sorcery by Indrajit of terrific deeds."
 एते नार्ाह् काद्रवे याि् तीक्ष्ह्ण दम्ष्टरा सवष उल्बणाः |
रक्षो माया प्रभावेन शरा भू त्वा त्वद् आसश्रताः || ६-५०-४९
49. ete = these serpents; kaadraveyaaH = the sons of
Kadru; tiikSNadamSTrau = with their sharp fangs; viSolbaNaaH = abundantly
furnished iwth poison; bhuutvaa = became; sharaaH = arrows; rakSomaayaa
prabhaaveNa = by the dint of sorcery by Indrajit the demon; tvadaashritaa =
and took their base at you."

"These serpents, which took their base at, were none other than the sons
of Kadru with their sharp fangs, abundantly filled with poison, transformed into
arrows, by the dint of sorcery by Indrajit the demon."

प्रकृत्या राक्षिाह् िवे िम्ग्रामे कूट योसधनः |

शूराणाम् शद्ध भावानाम् भवताम् आजय वम् बर्म् || ६-५०-५३
53. prakR^itya = by name; sarve = all; raakSasaaH = the
demons; kuuTayodhinaH = are treacherous fighters; saN^graame = the
warriors; shuddhabhaavanaam = the pure-minded-ness; aarjavam = and the
straight forwardness; balam = are the strength.

"All the demons by their very nature are treacherous fighters in battle. For
you, the warriors, your pue-mindedness and straight forwardeness are the
strengths."

िखे राघव धमय ज्न ररपू णाम् असप वत्सर् |

अभ्यनज्नातम् इचासम र्समष्यासम यथा आर्तम् || ६-५०-५६
56. raama = O; Rama; dharmajJNa = the knower of
righteousness; vatsala = affectionate; ripuNaamapi = even towards the
enemies; sakhe = and my friend!; ichhaami = I wish; abhyamjJNaatum = to
take leave of you; gamiSyaami = I shall proceed; yathaasukham = happily.

"O, Rama the knower of piety, affectionate even towards your enemies
and my dear fried! I wish to take leave of you." I shall proceed happily."
 न च कौतूहर्म् काययम् िन्तखत्वम् प्रसत कासिणा |
कृतकमाय रणे वीर क्\sakhitvam प्रसतवेत्स्यसि || ६-५०-५७
57. viira = O; hero!; na kaaryam = there is no need; kautuuhalam = for
curiosity; kaaNKSiNaa = to wish to know; sakhitvam prati = about my
friendship; kR^itakarmaa = after the act is accomplished; prativetsyasi = you
will know; sakhitvam = about my friendship.

"O, hero! You need not be so curious to know the casue of my friendship.
You will know of it, once you have accomplished success in battle."

बार् वृद्ध अवशेषाम् त र्िाम् कृत्वा शर ऊसमय सभः |

रावणम् च ररपम् हत्वा िीताम् िमपर्प्स्स्यिे || ६-५०-५८
58. kR^itvaa = by making; laN^kaam = Lanka; baala
vR^iddhaavasheSam = a remnant land of children and the
aged; sharornibhiH = under the flutter of your arrows; hatvaa = and by
slaying; raavaNam = Ravana; ripum = the enemy; tvam = you; pratipatsyase =
will bring back; siitaam = Seetha.

"When, under the flutter of your arrows, Lanka has been destroyed save
for the aged and the children and you have slain Ravana,. your enemy, you will
bring back Seetha."

इत्य् एवम् उक्त्वा वचनम् िपणय ह् शीघ्र सवक्रमः |

रामम् च सवरुजम् कृत्वा मध्ये ते षाम् वन ओकिाम् || ६-५०-५९
प्रदसक्षणम् ततह् कृत्वा पररष्वज्य च वीययवान् |
जर्ाम आकाशम् आसवश्य िपणय ह् पवनो यथा || ६-५०-६०
59; 60. uktvaa = speaking; vachanam = these words; ityevam = in this
way; suparNaH = Garuda suvarNaH = having beautiful
wings; shiighravikramaH = with a swift flight; viiryavaan = possessing
vigour; madhye = in the middle; teSaam = of those; vanaukasaam =
monkeys; kR^itvaa = and by making; raamam = Rama; niirujam =
painless; tataH = and thereafter; pradakSiNam kR^itvaa = making a
circumambulation; pariSvajya = and embracing; aavishya =
entering; aakaasham = the sky; pavanoyathaa = as a wind; jagaama = went
away.

Having spoken thus, Garuda of swift flight, having beautiful wings, who
had just healed Rama's wounds in the presence of monkeys, having paid
obeisance presence of monkeys, having paid obeisance to him (by
circumambulation) and taken him into his arms, entered the sky with the speed
of the wind.

Hearing the rejoicing cries of the monkeys, Ravana asks some demons to
discover the cause of that rejoicing. The demons mount the rampart and
discover that Rama and Lakshmana have been relieved of the shackle of
arrows. They come to Ravana and inform that the two brothers Rama and
Lakshmana are alive and appear like two strong elephants in the battle-field.
Ravana then calls Dhumraksha, a demon and asks him to go with an army and
kill Rama, Lakshmana and the monkeys Dhumraksha along with his army enters
the western gate of Lanks where the army-chief Hanuman is stationed. While
Dhumraksha advances in the battle-field, he observes several bad omens and
feels disturbed.

Having spoken thus in furious tones, hissing like a snake, he addressed a

demon called Dhumraksha who was seated amidst the demons and said.

बर्ेन महता यक्तो रक्षिाम् भीम कमय णाम् |

त्वम् वधाय असभसनयाय सह रामस्य िह वानरै ः || ६-५१-१९
19. tvam = you; bhiima vikramaH = with terrific prowess; niryaahi =
start; aashu = quickly; mahataa balena = with a mighty army; yuktaH = along
with raakSasaiH = demons; vadhaaya = for the purpose of killing; raamaaya =
of Rama; vaanaraiH saha = along with his monkeys.

"You, with a terrific prowess, go quickly with a considerable force of

demons and slay Rama, Lakshmana and his monkeys."
 रथ शीषे महा भीमो र्ृ ध्रश् च सनपपात ह || ६-५१-३१
वज अग्रे ग्रसथताश् चै व सनपे तह् कणप अशनाः |
31. mahaabhiimaH = a highly terrible; gR^idhashcha =
vulture; nipapaata ha = alighted; ratha shiirSe = on the top of his
chariot; kuNapaashanaaH = the devorers of corpses; grathitaaH =
clustered; nipetuH = and alighted; dhvajaagre = on the point of his standard.

A highly terrible vulture alighted on the top of his chariot, while those
devourers of corpses clustered on the point of his standard.

रुसधर आद्रो महान् श्वे तह् कबन्धह् पसततो भसव || ६-५१-३२

सवस्वरम् च उत्सृजन् नादम् धू म्र अक्षस्य िमीपतः |
ववषय रुसधरम् दे वह् िुंचचार् च मेसदनी || ६-५१-३३
32; 33. rudhiraardraH = streaming with blood; mahaan = a
huge; kabandhaH = decapitated trunk; patitaH = fell; bhuvi = to
earth; utsR^ijan = emitting; visvaram = inarticulate; naadam =
noise; dhuumraakSasya = in Dhumraksha's vicinity and the sky rained down
blood. The earth trembled.

Streming with blood, a huge decapitated trunk fell to earth, emitting

inarticulate noise in Dhumraksha's vicinity and the sky rained down blood. The
earth trembled.

प्रसतर्ोमम् ववौ वायर् सनघाय त िम सनस्वनः |

सतसमर ओघ आवृताि् तत्र सदशश् च न चकासशरे || ६-५१-३४
34. vaayuH = the wind; nirghaata samanisvanaH = with noise
resembling a thunder; vavau = blew; pratilomam = adversely; tatra =
then; dishaH = the quarters; na chakaashire = did not dazzle timirough
vR^itaaH = as observed by abundant darkness.

The wind with noise resembling a thunder blew adversely. Every quarter,
obscured by abundant darkness, did not dazzle.
Dhumraksha along with army attacks the monkeys. A tumultuous battle
ensued between the demons and the monkeys. The battle reached frightful
proportions in that both the monkeys and demons were killed in large
numbers. When Dhumraksha pounced on Hanuman, the latter shattered
Dhumraksha's chariot to pieces. Lifting his mace, Dhumraksha fights with
Hanuman, who in turn hits him on his head and kills him.

Ravana sends Vajradamstra, another demon to kill Rama, Sugreeva and his
monkeys. Vajradamstra and his army emerge from the southern gate where
Angada, the General of the Monkeys is stationed. The monkeys had a tough
fight with the demons. Angada, the leader of the monkeys strikes the terrible
strong demons, chopping off their heads.

धूम्राक्षुं सनहतम् दृष्वा रावणो राक्षिेश्वरः |

क्रोधेन महतासवष्टो सनःश्विन्नरर्ो यथा || ६-५३-१
दीघयमष्टुं सवसनःश्वस्य क्रोधे न कर्षीकृतः |
अब्रवीदाक्षिुं क्रूरुं वज्रदुं ष्टरुं महाबर्म् || ६-५३-२
1; 2. shrutvaa = hearing; dhuumraakSam = Dhumraksha; nihatam =
having been killed; raavaNaH = Ravana; raakSasesvaraH = the king of
demons; aaviSTaH = was possessed; krodhena = of anger; mahataa =
greatly; niHshvasan = hissing; urago yathaa = like a serpent; viniHshvasya =
sighing; diirgham = long; uSNam = and hot; kaluSikR^itaH = and
polluted; krodhena = by anger; abraviit = spoke; vajradamSTram = to
Vajradamshtra; raakSasam = a demon; kruuram = who was
cruel; mahaabalam = and mighty.

Hearing the death of Dhumraksha, Ravana the King of demons was

possessed of anger and began to hiss like a serpent. Polluted by anger, with long
and burning sighs, he addressed the cruel and mighty Vajradamshtra, a demon
(as follows)
 पताकार्ुंकृतुं दीप्तुं तप्तकाञ्चनभू सषतम् |
रथम् प्रदसक्षणम् कृत्वा िमारोहचमू पसतः || ६-५३-७
7. chamnupatiH = that army-general; pradakSiNam kR^itvaa =
circumambulated; samaarohat = and ascended; ratham = his
chariot; pataakaalamkR^itam = decorated with flags; diiptam = and
shiningly; tapta kaan^chana bhuuSitam = adorned with pure gold.

That army-general circumambulated and ascended his chariot, duly

decorated with flags and shiningly adorned with purpose.

ततः प्रवृत्तुं तमर्ुं हरीणाुं राक्षिै ः िह |

घोराणाम् भीमरूपाणामन्योन्यवधकान्तन्क्षणाम् || ६-५३-१८
18. tataH = thereafter; tumulam = a tumultuous battle; pravR^ittam =
occured; hariiNaam = (between) monkeys; tathaa = and; rakSasaam =
demons; ghoraaNaam = who were cruel; bhiima ruupaaNaam = of fearful
forms; anyonya vadhakaaNkSiNaam = and desirous of killing each other.

Thereafter, a tumultuous battle ensured between the monkeys and the

demons, who were cruel, of ferocious form and desirous of each other's
destruction.

The powerful demon Vajradamshtra penetrated the army of monkeys, sowing

terror among them. The monkeys then sought refuge with Angada the
monkey-leader. A fierce battle ensues between Vajradamshtra and Angada.
Angada assaults Vajradamshtra with a sword and Vajradamshtra's head falls on
the ground.

सनमयर्ेन िधौतेन खड् र्ेनास्य महन्तच्छरः || ६-५४-३४

जघान वज्रदुं ष्टरस्य वासर्िू नमयहाबर्ः |
34. mahaabalaH = the mighty; vaalisuumuH = Angada; jaghaana =
assaulted; mahat = the giant; shiraH = head; vajradamSTrasya = of
Vajradamshtra; khaDgena = by a sword; sudhautena = well-
sharpened; nirmalena = and stainless.

The mighty Angada assaulted the giant head of Vajradamshtra with a

well-sharpened and stainless sword.

रुसधरोसक्षतर्ात्रस्य बभू व पसततम् सिधा || ६-५४-३५

तच तस्य परीताक्षुं शभम् खड् र्हतम् सशरः |
35. khaDga hatam = hit by the sword; tat = that; shubham =
charming; shiraH = head; tasya = of Vajradamshtra; rudhirokSita gaatrasya =
with his limbs drenched with blood; pariitaakSam = and his eyes
rolling; babhuuva patitam = fell; dvidhaa = into two pieces.

Struck by the sword, that charming head of Vajradamshtra, with his limbs
drenched in blood and eyes rolling, fell into two pieces.

Ravana next sends Akampana for the battle. As Akampana along with his army
sets out for the war, he visualized various bad portents. A deadly conflict
ensued between monkeys and demons. Kumuda, Nala and Mainda the chiefs
of monkeys creates a great carnage among demons.

शीघ्रम् सनयाय ि दधय षाय राक्षिा भीम सवक्रमाः |

अकम्पनम् परि् कृत्य िवय शस्त्र प्रकोसवदम् || ६-५५-२
2. bhiimavikramaaH = (Let) the invincible; raakSasaaH =
demons; durdharSaaH = of irresistible courage; niryaantu = go
forth; shiighram = soon; akampanam = with Akampana; puraskR^itya = in
front; sarva shastraastra kovidam = who is skilled in use of every weapon and
missile.

"Let the invincible demons of irresistible courage go forth soon, with

Akampana as their head, who is skilled in the use of every weapon and missile."
Akampana enters the battle-field and assails the monkeys with his bow and
arrows. Then, Hanuman comes to the rescue of the monkeys. A great fight
ensued between Akampana and Hanuman. Hanuman strikes the head of
Akampana with a huge tree and Akampana dies. All the demons take to their
heels and return to Lanka.

ततो अन्यम् वृक्षम् उपाय कृत्वा वेर्म् अनत्तमम् |

सशरस्य् असभजघान आश राक्षि इन्द्रम् अकम्पनम् || ६-५६-२९
29. tatH = thereafter; kR^itvaa = showing; anuttamam = a
great; vegam = haste; utpaaTya = in uprooting; anyam = another; vR^ikSam =
tree; (Hanuman); jaghaana = struck; aashu = quickly; shirasi = on the
head; akampanam = of Akampana; raakSasendram = the General of demons.

Thereafter, showing a great haste in uprooting another tree, Hanuman

struck the head of Akampana the General of demons.

ि वृक्षेण हति् ते न िक्रोधे न महात्मना |

राक्षिो वानर इन्द्रेण पपात ि ममार च || ६-५६-३०
30. hataH = struck; vR^ikSeNa = with a tree; tena vaanarendraNa = by
that Hanuman; sakrodhena = the enraged; mahaatmanaa = and the high-
souled; saH = that; raakSasaH = demon; papaata = fell down; mamaaracha =
and died.

Struck with a tree by that high-souled and enraged Hanuman, that demon
fell down and died.

तम् दृष्वा सनहतम् भू मौ राक्षि इन्द्रम् अकम्पनम् |

व्यसथता राक्षिाह् िवे सक्षसत कम्प;इव द्रमाः || ६-५६-३१
31. dR^iSTvaa = seeing; tam akampanam = that
Akampana; raakSasendram = the leader of demons; bhummau = on the
ground; nihatam = killed; sarve = all; raakSasaaH = the demons; vyathitaaH =
were perturbed; drumaaH iva = as trees; kSitikampe = during an earth-quake.

Seeing their leader Akampana lying lifeless on earth, all the demons
trembled as the trees do during an earthquake.

त्यक्त प्रहरणाह् िवे राक्षिाि् ते परासजताः |

र्ङ्काम् असभययि् त्रिा वानरै ि् तै र् असभद्रताः || ६-५६-३२
32. sarve = all; te = those; paraajitaaH = defeated; raakSasaaH =
demons; abhiyayuH = were going; laN^kaam = towards Lanka; traasaa = due
to fear; tyakta praharaNaaH = abandoning their weapons; abhidrutaaH = and
having been attacked; taiH vaanaraiH = by those monkeys.

All those defeated warriors, throwing their arms, escaped in the direction
of Lanka, terrified, pursued by those monkeys.

Ravana asks Prahasta to go to the battle. Prahasta sets out for the combat
along with a huge army and enters the eastern gate. Bad omens appeared, as
Prahasta enters the battle-field. The army of monkeys seized hold of trees and
rocks, to attack the demons.

ि त ध्यात्वा महूतय म् त मन्तिसभह् िन्तम्वचायय च |

तति रावणः पू वयसदविे राक्षिासधपः || ६-५७-२
परीम् पररययौ र्िाम् िवाय न् र्ल्मान् अवे सक्षतम् |
2. dhyaatvaa = having reflected; muhuurtam = a while; samvichaarya =
and deliberated; mantribhiH = with his ministers; saH raavaNaH = that
Ravana; raakSasaadhipaH = the king of Demons; tataH = then; yayau =
went; laN^kaam puriim = to the City of Lanka; avekSitum = to
inspect; sarvagulmaan = all his defenses; puurvadivasa = in the forenoon.
 Having reflected awhile and deliberated with his ministers, Ravana the
king of Demons then passed that forenoon in inspecting his defenses in the City
of Lanka.

ताम् राक्षि र्णैर् र्प्ताम् र्ल्मैर् बहुसभर् आवृ ताम् || ६-५७-३

ददशय नर्रीम् र्िाम् पताका वज मासर्नीम् |
3. raajaa = the king Ravana; dadarsha = saw; taam nagariim = that
city; guptaam = protected; taam raakSasagaNaiH = by those groups of
demons; aavR^itaam = and surrounded; bahubhiH = by many; gulmaiH =
bodies of troops; pataaka dhvajamaaliniim = decorated with banners and flags.

The king Ravana saw that City, guarded by groups of demons, filled with
innumerable troops and decorated with banners and flags.

रुद्धाम् त नर्रीम् दृष्वा रावणो राक्षि ईश्वरः || ६-५७-४

उवाच अमसषयतह् कार्े प्रहिम् यद्ध कोसवदम् |
4. dR^iSTvaa = seeing; nagariim = the City; ruddhaam =
besieged; raavaNaH = Ravana; raakSaseshvaraH = the Lord of
Demons; uvaacha = spoke; (as follows); prahastam = to Prahasta; yuddha
kovidam = who was skilled in war-fare; aatmahitam = and who wished well of
him; kaale = even at a critical time.

Seeing Lanka besieged, Ravana the Lord of Demons spoke as follows to

Prahasta who was skilled in war-fare and who wished well of him even at a
critical time.

अहम् वा कम्भ कणो वा त्वम् वा िे ना पसतर् मम || ६-५७-६

इन्द्रसजद् वा सनकम्भो वा वहे यर् भारम् ईदृशम् |
6. aham vaa = either I; kumbhakarNovaa = or Kumbhakarna; tvam vaa =
or you; mama = my; senaapatiH = army-chief; indrajit vaa = or
Indrajit; nikumbho vaa = or Nikumbha; vaheyuH = can bear; iidR^isham =
such; bhaaram = a burden.

"Either myself or Kumbhakarna or yourself my army-chief or Indrajit or

Nikumbha and none else could undertake such a task!"

चपर्ा ह्य् असवनीताश् च चर् सचत्ताश् च वानराः || ६-५७-९

न िसहष्यन्ति ते नादम् सिम्ह नादम् इव सिपाः |
9. vaanaraaH = the monkeys; chapalaaH = are
unsteady; aviniitaashcha = mis-behaved; chalachittashcha = and fickle-
minded; na sahiSyanti = (They) do not tolerate; te = your; naadam =
sound; dvipaaH iva = as elephants; simhanaadani = the lion's roar.

"The monkeys are unsteady, mis-behaved and fickle-minded. They do not

tolerate your sound, as elephants the lion's roar."

सवद्रते च बर्े तन्तिन् रामह् िौसमसत्रणा िह || ६-५७-१०

अवशिे सनरार्म्बह् प्रहि वशम् एष्यसत |
10. prahasta = O; Prahsta! tasmin bale = (As) that army; vidrude = takes
to its heels; raamaH = Rama; saumitriNaa saha = along with
Lakshmana; niraalambaH = without any support; avashaH =
unwillingly; eSyati = will fall; vasham = into your power.

"O, Prahasta! As that army takes to its heels, Rama along with
Lakshmana being supportless, will fall into your power though unwillingly."

िो अहम् दानैश् च मानैश् च िततम् पू सजति् त्वया || ६-५७-१५

िान्त्वैिः च सवसवधैह् कार्े सकम् न कयाय म् सप्रयम् तव |
15. satatam = ever; puujitaH = honoured; tvayaa = by you; kaale = at
appropriate time; daanaishcha = by gifts; maanaishcha = by
felicitations; vividhaiH = by various; saanaishcha = nice words; kim =
what; saH aham = I as such; na kuryaam = cannot do; hitam = benefit; tava =
to you?

"I have ever been honoured by you at appropriate times by gifts,

felicitations and nice words. When the opportunity arises, is it not for me to
render you a service?"

न सह मे जीसवतम् रक्ष्यम् पत्र दार धनासन वा || ६-५७-१६

त्वम् पश्य माम् जहूषिम् त्वद् अथे जीसवतम् यसध |
16. me = to me; jiivitam = life; na hi = is indeed not; rakSyam = to be
spared; putra daara dhanaanicha = (nor) sons; wives or riches; tvam =
you; pashya = see; maam = me; juhuuSantam = who wish to
sacrifice; jiivitam = my life; tvadarthe = for your sake; yudhi = in the battle.

"Neither wives nor sons nor riches are going to be spared by me. See you
me, intending to sacrifice my life for your sake in the battle."

हुत अशनम् तपय यताम् ब्रामणाुं श् च नमस्यताम् |

आज्य र्न्ध प्रसतवहह् िरसभर् मारुतो ववौ || ६-५७-२२
22. (While some demons); tarpayataam = propitiated; hutaashanam =
the fire-god; (with their offerings); namasyataam = and paid
homage; braahmaNaamshcha = to Brahmanas; surabhiH = a
fragrant; maarutaH = freeze; aajyagandha prativahaH = bearing the scent of
clarified butter vavou = began to blow.

While some demons propitiated the fire-god with their offerings and paid
homage to Brahmanas, a fragrant freeze bearing the scent of clarified butter,
began to blow.

On Rama's enquiry, Vibhishana explains the prowess of Prahasta who entered

the battle-field. The demons with their arrows and the monkeys with their
stones combat each other. Both the monkeys and demons were killed in the
battle. Prahasta the demon and Nila the monkey come face to face to fight.
Prahasta hurls a volley of darts over Nila. Nila kills Prahasta's horses by hurling
a huge tree and breaks his bow. Finally a huge rock hurled by Nila breaks
Prahasta's head into myriad pieces and dies. All the other demons abandon the
battle-field and return to Lanka.

ततः प्रहिुं सनयाय िम् दृष्वा रणकृतोद्यमम् |

उवाच पन्तितुं रामो सवभीषणमररुं दमः || ६-५८-१
1. dR^iSTvaa = seeing; prahastam = Prahasta; niryaantam = setting
out; raNakR^itodyamam = with a martial ardour; raamaH = Rama arindamaH
= the conqueror of enemies; sasmitam = with a smile; uvaacha =
spoke; vibhiiSaNam = to Vibhishana (as follows):

Seeing Prahasta setting out with a martial ardour, Rama the conqueror of
enemies, smiling, spoke to Vibhishana as follows:

क एष िमहाकायो बर्ेन महता वृ तः |

आर्च्छसत महावेर्ः सकम्रू पबर्पौरुषः || ६-५८-२
आचक्ष्व मे महाबाहो वीययविम् सनशाचरम् |
2. kaH = who; eSaH = is he; sumahaakaayaH = with a very huge
body; aagachchhati = coming; mahaavegaH = with great speed; vR^itaH =
along with; mahataa = a large; balena = army?; mahaabaaho = O; the mighty
armed!; aachakSva = tell; me = me; nishaacharam = about this
demon; viiryavantam = who is possessing vigour.

"Who is he with a very huge body, coming with a great speed along with
a large army? O, the mighty armed! Tell me about this strong demon."

राघवस्य वचः श्रत्वा प्रत्यवाच सवभीषणः || ६-५८-३

एष िेनापसतिस्य प्रहिो नाम राक्सिः |
 र्ङ्कायाम् राक्षिेन्द्रस्य सत्रभार्बर्िुं वृतः || ६-५८-४
वीययवानस्त्रसवच्छूरः िप्रख्यातपराक्रमः |
3; 4. shrutvaa = hearing; raaghavasya = Rama's vachaH =
words; vibhiiSaNaH = Vibhishana; pratyuvaacha = replied (as
follows); eSaH = He; tribhaaga samvR^itaH = who is guarded by two thirds of
the army; laN^kaayaam = in Lanka; viiryavaan = a demon of
prowess; astravit = skilled in the use of weapons; shuuraH =
strong; suprakhyaata paraakramaH = with a highly excellent
bravery; raakSasaH = is a demon; prahasto naama = called
Prahasta; senaapatiH = the Army General; tasya raakSasendrasya = of that
Ravana.

Hearing Rama's words, Vibhishana replied as follows "He is guarded by

two-thirds of the army of Lanka. He is a demon of prowess, skilled in the use of
mystic weapons and valiant. He is the demon named Prahasta, the Army general
of Ravana."

ततः प्रहिम् सनयायिम् भीमम् भीम पराक्रमम् || ६-५८-५

र्जयिम् िमहा कायम् राक्षिैर् असभिम्वृ तम् |
ददशय महती िेना वानराणाम् बर्ीयिाम् || ६-५८-६
असभिम्जात रोषाणाम् प्रहिम् असभर्जयताम् |
5; 6. tataH = then; mahatii = the great; senaa = army; vaanaraaNaam =
of monkeys; baliiyasaam = the powerful; abhisamjaata roSaaNaam = giving
rise to anger; abhigarjataam = raising ferocious cries; prahastam = at
Prahasta; dadarsha = saw; prahasta = Prahasta; abhisamvR^itam = who was
accompanied; raakSasaiH = by demons; bhiimam = terrific; bhiima
paraakramam = having terrible prowess; niryaantam = coming
forth; sumahaakaayam = with his very huge body.

That huge and powerful army of monkeys, who began to emit cries of
defiance with fury, thereupon saw the terrible Prahasta of formidable exploits
coming forth towards them.
Seeing Prahasta of terrible velocity briskly rushing towards him, Nila the great
monkey took a huge rock swiftly.
Nila quickly hurled that rock on the head of Prahasta who was longing for war
and fighting with a mace in the battle.
Then, that huge and terrific rock hurled by Nila the leader of the monkeys
broke Prahasa's head into myriad pieces.
That Prahasta who lost his breath, was disfigured and dead, bereft of his
senses and at once fell on the ground like a tree cut up by the root.

Feeling desperate at the death of Prahasta, Ravana himself appears on the

battle-front for an encounter, along with Akampana, Indrajit, Atikaya,
Mahodara, Pishacha, Trishiras, Kumbha, Nimkumbha and Narantaka the
foremost of demons. After a tough fight with Sugreeva, Lakshmana, Hanuma
and Nila, Ravana encounters Rama in battle, and sustaining an ignominious
defeat at the latter's hands and escaping with his life, withdraws to Lanka.

िो अहम् ररप सवनाशाय सवजयाय असवचारयन् |

स्वयम् एव र्समष्यासम रण शीषयम् तद् अद् भतम् || ६-५९-५
5. avichaarayan without hesitation; aham = I; gamiSyaami = will
go; svayameva = myself; tat = to that; adbhutam = wonderful; raNashiirSam =
battle-front; ripuvinaashaaya = to destroy the enemies; vijayaaya = and to gain
victory.

"I myself shall go to that wonderful battle-front without hesitation in

order to destroy the enemies and to gain victory."

अद्य तद् वानर अनीकम् रामम् च िह र्क्ष्मणम् |

सनदय सहष्यासम बाण ओघै र् वनम् दीप्तै र् इव असिसभह् || ६-५९-६
अद्य िम्तपयसयष्यासम पृ सथवीम् कसपशोसणतै ः |
 6. nirdahiSyaami = I shall scorch; tat = that; vaanaraaniikam = army of
monkeys; adya = now; saha lakSmaNam = along with Lakshmana; raamam
cha = and Rama; baaNaughaiH = by a multitude of arrows; vanamiva = as the
forest; (is scorched); diiptaiH = by blazing; agribhiH = fires; adya =
today; samtarpayiSyaami = I shall satiate; pR^ithiviim = the
earth; kapishoNitaiH = with the blood of monkeys.

"As a forest is consumed by blazing fires, so shall I scorch that army of

monkeys now along with Lakshmana and Rama with a multitude of arrows.
Today, I shall satiate the earth with the blood of the monkeys."

नाना पताका वज शस्त्र जष्टम् |

प्राि असि शू र् आयध चक्र जष्टम् |
िैन्यम् नर् इन्द्र उपम नार् जष्टम् |
कस्य इदम् अक्षोभ्यम् अभीरु जष्टम् || ६-५९-१२
12. kasya = whose; sainyam = army; idam = is this; naanaapataaka
dhvajachhatrajuSTam = furnished with every kind of standard; banner and
canopy; praasaasishuulaayudha shastra juSTam = armed with javelins; swords;
stakes and other weapons and missiles; abhiirujuSTam = presenting fear-less
soldiers; akSobhyam = and imperturbable; mahendropama naagajuSTam =
with elephants as high as the Mahendra Mountain?

"Who is in command of this army, furnished with every kind of standard,

banner and canopy, armed with javelins, swords, stakes and other weapons and
missiles and composed of imperturbable soldiers and elephants as high as the
Mahendra Mountain?"

"O Prince! That hero who has a face with a coppery hue resembling a newly
rising sun, coming on the back of an elephant causing its head to sway, know
him to be Akampana.

"He who, standing in his chariot, brandish his bow which has a splendour of
Indra's bow, whose standard bears the image of a lion, and who shines like
unto an elephant with its terrible curved tusks, he is Indrajit who is renowned
for the boons he had received from Brahma."
"He who, the archer like unto the Vindhya, Asta or Mahendra Mountains,
standing in his chariot, a mighty warrior, of superior strength, who wields a bow
of unequalled size and having an exceedingly grown body, he is called
Atikaya."

"He who, with tawny eyes resembling the dawn, riding an elephant with its
bells jangling, who is shouting aloud, he is that strong demon of the highest
peculiarity is called Mahodara.

"He who, ascending the brilliantly caparisoned horse raising high a gleaming
javelin, possesses a velocity of a well-directed thunder-bolt and resembles a
mass of evening clouds and a mountain, he is Pishacha."

"He who, seizing a sharp spike with a possesses the velocity of a well-directed
thunder bolt and comes mounting on an excellent bull which shines like a
moon, he is the illustrious Trishiras."

"The other resembling a thunder-bolt, of large and well-developed chest, who

has an attentive mind, has the King of Snakes as his standard, who is moving
and twanging his bow, he is Kumbha."

"He who, holding a mace decorated with gold and diamonds, which are radiant
(as fire) and also smoky (studded with sapphires), who advances as a standard
bearer tot he army of demons, he is Nikumbha of Prodigious exploits."
"He who, mounted in a chariot, adorned with flags, gleaming like a glowing
blazer, who is furnished with bows swords and a multitude of arrows, he is
Narantaka who shines brightly over there and who, in combat, fights with
mountain-tops."

यश् च एष नाना सवध घोर रूपै र् |

व्याघ्र उष्टर नार् इन्द्र मृर् इन्द्र वक्त्रै ह् |
भूतैर् वृ तो भासत सववृ त्त नेत्रैह् |
िो अिौ िराणाम् असप दपय हिा || ६-५९-२३
यत्र एतद् इन्द प्रसतमम् सवभासतच् |
च्रम् सितम् िू क्ष्म शर्ाकम् अग्र्यम् |
अत्र एष रक्षो असधपसतर् महात्मा |
भूतैर् वृतो रुद्र;इव अवभासत || ६-५९-२४
23; 24. yaH eSaH = He who; vR^itaH = (appears) surrounded
by; bhuutaiH naanaa vidhaghoraruupaiH = ghosts of dreadful form; vivR^itta
netraiH = of rolling eyes; vyaaghroSTra naagendra mR^igaashvavaktraiH =
with heads of tigers; buffalo; mighty elephants; deer and horses; sitam
chhatram = under a white canopy; agrayam = which was
excellent; suukSmashalaakam = with slender ribs; yatra etat = where it
is; vibhaati = shining; indupratimam = like moon; yaH asau = he
who; darpahantaa = is the humbler; suraaNaamapi = of the gods
themselves; vibhaati = shining; rudraH iva = like unto Rudra; vR^itaH =
amidst; bhuutaiH = the genii; eSaH = he; tatra = there; mahaatmaa = is the
suzerain; rakSodhipatiH = lord of the demons.

"He who, surrounded by ghosts of dreadful form of rolling eyes, with

heads of tigers, buffalo mighty elephants, deer and horses, under an excellent
white canopy with slender ribs and shining like a moon, he who is the humbler
of the gods themselves, shining like unto Rudra amidst the genii, is the suzerain
Lord of Demons there."
 अिौ सकरीटी चर् किर् आस्यो |
नार् इन्द्र सवन्ध्य उपम भीम कायह् |
महा इन्द्र वै वस्वत दपय हिा |
रक्षो असधपह् िू यय;इव अवभासत || ६-५९-२५
25. rakSodhipaH = Ravana; kiriiTii = decked with diadem; hantaa =
who has brought Indra the Lord of Celestials and Vaivasvata the Lord of
Death low; avabhaati = is shining; suuryaH iva = like the
sun; chalakuN^DalaasyaH = his countenance is graced by swinging ear -
rings; nagendra vindhyopama bhiima kaayaH = his formidable stature equals
the Vindhya the Lord of Mountains.

"Ravana, decked with a diadem, who has brought Indra the Lord of
celestials and Vaivasvata the Lord of Death low, is shining like the sun. His
countenance is graced by ear-rings. His formidable stature equals the Vindhya
the Lord of Mountains."

Then, Rama the annihilator of enemies, answered Vibhishana and said "Alas!
What glory, what majesty is Ravana's the Lord of Demons!

आसदत्य;इव दष्प्रे क्ष्यो रन्तिसभर् भासत रावणह् |

िव्यक्तम् र्क्षये ह्य् अस्य रूपम् तेजह् िमावृ तम् || ६-५९-२७
27. raavaNaH = Ravana; bhaati = is beaming; aadityaH iva = like the
Sun; rashmibhiH = with his rays; duSprekSyaH = and difficult to be gazed; na
lakSyate hi = neither can the eye rest indeed; asya = on his; ruupam =
form; vyaktam = fully manifested; tejaH samaavR^itam = as is covered by
magnificence!.

"Ravana is beaming like the sun with his rays difficult to be gazed,
neither can the eye rest on him such is the binding strength of his
magnificence!"
 दे व दानव वीराणाम् वपर् न एवम् सवधम् भवेत् |
यादृशम् राक्षि इन्द्रस्य वपर् एतत् प्रकाशते || ६-५९-२८
28. vapuH = the body; devadaanavaviiraaNaam = of celestial or
demoniacal heroes; na bhavet viraajite = may not be so radiant; evam
vidham = in ths way; yaadR^isham = as; etat = this; vapuH =
body; raakSasendrasya = of the king of ogres.

"The body of celestial or demonical heroes may not be so radiant in this

manner as this body of the king of demons."

सदष्यायमद्य पापात्मा मम दृसष्टपथम् र्तः |

अद्य क्रोधुं सवमोक्ष्यासम िीताहरणिम्भवम् || ६-५९-३१
31. diSTyaa = by good luck; ayam = that; paapaatmaa =
wretch; gataH = comes; adya = today; mama = within my; dR^iSTipatham =
range of sight!; vimokSyaami = I shall expunge; krodham = my
wrath; siitaaharaNa sambhavam = born of Seetha's abduction!

"By good luck, that wretch comes today within my range of sight! Today,
I shall expunge my wrath, born of Seetha's abduction!"

ि िायको रावण बाहु मक्तह् |

शक्र अशसन प्रख्य वपह् सशत अग्रह् |
िग्रीवम् आिाद्य सबभे द वे र्ाद् |
र्ह ईररता क्रौचम् इव उग्र शन्तक्तह् || ६-५९-४०
40. saH paayakaH = that arrow; raavaNo baahumuktaH = released by
Ravana's arm; aasaadya = reached sugriivam = Sugreeva; shakraashaniprakhya
vapuH prakaasham = having a bodily splendour equal to that of Indra's
thunder-bolt; bibheda = and pierced; (his body); vegaat = in its
flight; guheritaa ugrashaktiH = as formerly Guha's spear; (When he
discharged it); krounchamiva = at the Krauncha Mountain.
 That arrow released by Ravana's arm reached Sugreeva, having a bodily
splendour equal to that of Indra's thunder bolt, and pierced his body in its flight
as formerly Guha's spear when he discharged it at the Krauncha Mountain.

Wounded by that arrow, which bereft him of consciousness, that warrior fell
moaning to the earth. Beholding him falling on the ground, deprived of his
senses in the battle-field, the demons raised a shout of triumph.
Then, Gavaksha, Gavaya, Sushena, Rishabha, Jyotimukha and Nala; of
exceeding corpulence tearing up rocks, rushed towards Ravana.

That Lord of Demons, with hundreds of arrows, possessed of sharp points,

rendered their projectiles fruitless and pierced those leaders of the monkeys
with a multitude of marvellous golden shafted arrows.

Then the high-souled Rama the skilful archer, taking his bow, set out at once.
Lakshmana, however, approaching him with joined palms, spoke very
meaningful words follows:
The exceedingly powerful and the truly courageous Rama spoke to that
Lakshmana as follows: "Go, Lakshmana and also be strenuous in this duel."
The exceedingly energetic Hanuma, born of Maruta the god of wind, beholding
this, rushed on Ravana in order to bring that rain of arrows to an end.

Hearing the words of Ravana, Hanuma the son of wind-god spoke the following
words: "Recollect that I have killed your son Aksha already."

Then, the extremely spirited Ravana, having regained his breath, spoke the
following words: "Well done! Well done! O, monkey! You are my adversary,
worthy of praise by your valour!"
Then, Hanuma answered, "O, Ravana! Cursed by that strength since you do still
survive!"
"O, foolish fellow! Why this boasting? Now come, strike me once! My fist is
about to dispatch you to the Abode of Yama the Lord of Death!"
Hearing the words of Hanuma, the powerful Ravana, enraged, his eyes red with
fury and whirling his fist with force knocked it down violently on Hanuma's
chest.
Under the shock, Hanuma reeled once again. Seeing that mighty Hanuma
exhausted, Ravana turned his chariot towards Nila.
With his terrific arrows in the likeness of serpents, Ravana the powerful Lord of
Demons pierced the vital parts of his enemy, thus overwhelming Nila the
Monkey-general.
Nila, the Army General of Monkeys, tormented by that hail of arrows, with one
hand hurled a great rock at Ravana the king of demons.

Meanwhile, Hanuma of exalted mind, burning with courage, regained his

breath and in his martial ire cried out furiously towards Ravana, the Lord of
Demons who occupied in fight with Nila as follows: "It is not proper to engage
in a combat with a person who is already doing a fight with another."

असभवृष्टह् शर ओघे ण मे घेन इव महा अचर्ह् |

ह्रस्वम् कृत्वा तदा रूपम् वज अग्रे सनपपात ह || ६-५९-७९
79. abhivR^iSTaH = showered (thus); sharaugheNa = by a multitude of
arrows; meheneva = as from a cloud; mahaabalaH = the mighty Nila; tataH =
then; kR^itvaa = made; ruupam = his form; hrasvam = short; nipapaata = and
jumped on; dhvajaagre = to the top of the standard.

Showered by a multitude of shafts, as from a cloud, the mighty Nila

assumed a diminutive form and leapt on to the point of Ravana's standard.
 पावक आत्मजम् आर्ोक्य वज अग्रे िमवन्तथथतम् |
जज्वार् रावणह् क्रोधात् ततो नीर्ो ननाद ह || ६-५९-८०
80. aalokya = seeing; paavakaatmajam = Nila the son of Fire-
God; samavasthitam = standing well; dhvajaagre = on the point of his
standard; raavaNaH = Ravana; jajvaala = thereafter; niilaH = Nila; nanaada
cha = shouted loudly.

Seeing Nila the son of Fire-God standing well on the point of his
standard, Ravana inflamed with fury. Then, Nila shouted loudly.

वज अग्रे धनषश् च अग्रे सकरीट अग्रे च तम् हररम् |

र्क्ष्मणो अथ हनूमाुं श् च दृष्वा रामश् च सवन्तिताह् || ६-५९-८१
81. dR^iSTvaa = beholding; tam harim = that monkey; dhvajaagre = on
the point of Ravana's standard; agre = and on the top; kiriiTaagre cha = of his
diadem; lakSmaNaH = Lakshmana; atha = and; hanumaamshcha =
Hanuma; raamashcha = and Rama; vismitaaH = were surprised.

Beholding that monkey sometimes leaping on to the point of Ravana's

standard sometimes on to the tip of his bow and sometimes on to the peak of his
diadem, Lakshmana, Hanuma and Rama were astonished.

Ravana the demon, taking up an arrow, charged with the missile presided over
by the fire-God, aimed at Nila who had perched on the tip of his standard.

सपतृ माहात्म्य िम्योर्ाद् आत्मनश् च असप तेजिा |

जानभ्याम् अपतद् भूमौ न च प्राणै र् व्ययज्यत || ६-५९-९१
91. tu = yet; pitR^imahaatmaya samyogaat = by virtue of the powerful
aid of his own; tejasaachaapi = native vigour; nyapatat = though
brought; jaanubhyaam = to his knees; bhuumau = on to the
earth; navyayujyata = he was not deprived; praaNaiH = of his life.
 Yet by virtue of the powerful aid of his father and his own native vigour,
though brought to his knees on to the earth, he was not deprived of his life.

Seeing Nila unconscious, Ravana, eager for fight, in his chariot whose
rattling sounded like thunder-clouds, rushed on Lakshmana.

ि शन्तक्तमान् शन्तक्तिमाहतः िन् |

जज्वार् भूमौ ि रघप्रवीरः |
तुं सवह्वर्िुं िहिाभपे त्य |
जग्राह राजा तरिा भजाभ्याम् || ६-५९-११०
110. saH = that; raghupraviiraH = Lakshmana; shaktimaan = the mighty
man; shakti samaahataH san = struck by the spear; bhuumau = (lay on) the
earth; jajvaala = breathing fire; raajaa = and the king; abhyupetya =
rushing; sahasaa = suddenly; tam = on him; vihvalantam = who was yet
insensible; jagraaha = seized (him); tarasaa = brutally; bhujaabhyaam = in his
two hands.

The mighty Lakshmana, struck by the spear, lay on the earth, breathing
fire. The king, rushing suddenly on him who was yet insensible, seized him
brutally in his hands.

सहमवान् मिरो मे रुस्त्रै र्ोक्यम् वा िहामरै ः |

शक्यम् भजाभ्यामद्दतय म् न शक्यो भरतानजः || ६-५९-१११
111. shakyam = Though he was able; uddhartum = to lift
up; himavaan = Himavat; mandaraH = Mandara; meruH =
Meru; trailokyamvaa = and the three worlds; sahaamaraiH = with the Gods; na
shakyaH = he could not raise; bharataanujaH = Lakshmana the younger
brother of Bharata.

Though he was able to lift up Himavat, Mandara and Meru mountains as

also the Three Worlds with the Gods, he could not raise Lakshmana the younger
brother of Bharata.
 शक्त्याब्राह्म्या त िौसमसत्रिासडतोऽसप िनािरे |
सवष्णोरमीमाुंस्यभार्मात्मानुं प्रत्यनिरत् || ६-५९-११२
112. saumitriH = Lakshmana; [Link] = though
wounded; stanaantare = in the breast; braahmyaa = by Brahma's shaktyaa =
weapon; prati anusmarat = recollected on; aatmaanam = himself; amiimamsya
bhaagam = to be the inconceivable fraction; viSNoH = of Vishnu Himself.

Lakshmana, though wounded in the breast by Brahma's weapon,

recollected that he was an inconceivable fraction of Vishnu Himself.

Thereupon, the enraged Hanuma the son of the Wind-God, rushed towards
Ravana and struck angrily on his chest with his fist, resembling a thunder-bolt.

तेन मसष्टप्रहारे ण रावणो राक्षिे श्वरः |

जानभ्यामर्मद् भूमौ चचार् च पपात च || ६-५९-११५
115. tena = by that; muSTiprahaareNa = blow of the fist; raavaNaH =
Ravana; raakSaseshvaraH = the Lord of Demons; chachaala = reeled; apatat
cha = and fell; jaanubhyaam = on his knees; bhuumau = to the ground.

By that blow of the fist, Ravana the Lord of Demons reeled and fell on
his knees to the ground.

आस्यैश्च नेत्रैः श्रवणै ः पपात रुसधरुं बहु |

सवघाणयमानो सनश्चेष्टो रथोपथथ उपासचशत् || ६-५९-११६
116. bahu = a lot of; rudhiram = blood; papaata = oozed; asyaiH cha =
from his face; netraiH = from his eyes; shravaNaiH = from his
ears; vighuurNamaanaH = Reeled; nishcheSTaH = and motionless; upavishat =
he sat; rathopasthe = in the middle of the chariot.

A lot of blood oozed out from his face, eyes, and ears. Reeled and
motionless, he became and sat in the middle of the chariot.
 सविुंज्ञो मूसचयतश्चािीन्न च थथानम् िमार्भत् |
सविम्ज्ञम् रावणम् दृष्वा िमरे भीमसवक्रमम् || ६-५९-११७
ऋषय् वानराश्चै व नेददे वाश्च िािराः |
117. aasiit = he became; visamJNaH = unconscious; muurchhitashcha =
and swooned; na cha samaalabhat = he could not acquire; sthaanam =
stability; dR^iSTvaa = seeing; bhiimavikramam = the terribly
stron; raavaNam = Ravana; visamJNam = becoming unconscious; samare = in
the battle-field; R^iSayaH = the sages; vaanarashchaiva = the
monkeys; devaashchaiva = the celestials; saasuraaH = along with
demons; neduH = shouted in joy.

Seeing Ravana despite his redoubtable strength swooned on the battle-

field, sages and monkeys began to shout in triumph as did also celestials and the
demons (invisibly present on the scene).

तच्छुत्वा रार्वो वाक्यम् वायपत्रेण भासषतम् |

अथारुरोह िहिा हनूमिुं महाकसपम् || ६-५९-१२६
रथथथम् रावणम् िम्ख्ये ददशय मनजासधपः |
126. shrutvaa = hearing; tat = those; vaakyam = words; bhaaSitam =
spoken; vaayuputreNa = by Hanuma the son of Wind-God; raaghavaH =
Rama; atha = then; sahasaa = soon; aaruroha = mounted; mahaakapim = the
great monkey; hanuumantam = Hanuma; manujaadhipaH = Rama the Lord of
Men; dadarsha = saw; raavaNam = Ravana; rathastham = standing in his
chariot; samkhye = in the battle-field.

Hearing those words spoken by Hanuma the son of Wind-God, Rama

soon after mounted the great monkey, Hanuma. Rama the Lord of men then saw
Ravana standing in his chariot in the battle-field.

ततो रामो महाते जा रावणे न कृतव्रणम् |

दृष्वा प्लवर्शादू य र्ुं क्रोधस्य वशमे यवान् || ६-५९-१३६
136. tataH = then; mahaatejaaH = the mighty; raamaH =
Rama; dR^iSTvaa = seeing; plavaga sharduulam = Hanuman the tiger among
the monkeys; kR^itavraNam = having been wounded; raavaNena = by
Ravana; eyivaan = got; vasham = into the clutches; krodhasya = of anger.

Thereupon, seeing Hanuman the Tiger among the monkeys getting

wounded by Ravana, Rama was transported with anger.

तस्यासभिम्क्रम्य रथम् िचक्रम् |

िाश्ववजच्छत्रमहापताकम् |
ििारसथम् िाशसनशू र्खड् र्म् |
रामः प्रसचच्छे द सशतै ः शराग्रै ः || ६-५९-१३७
137. raamaH = Rama; abhisamkramya = going near
(him); prachichchheda = and shattered; shitaiH = by sharp; sharaagraiH =
pointed arrows; tasya = his; ratham = chariot; saahakram = with its
wheels; saashva dhvaja chchhatra mahaapataakam = horses; banner; canopy;
great standard; sasaarathim = with its charioteer; saashanishuulakhaDgam =
darts; spears and swords.

Going near his chariot with his sharp and pointed arrows, Rama shattered
it along with its wheels, horses, banner, canopy, great standard, charioteer, darts,
spears and swords.

अथेन्द्रशत्रम् तरिा जघान |

बाणे न वज्राशसनिसिभे न |
भजािरे व्यूढिजातरूपे |
वज्रेण मेरुुं भर्वासनवे न्द्रः || ६-५९-१३८
138. atha = thereupon; tarasaa = with a great force; (he) jaghaana =
struck; baaNena = with an arrow; vajraashani samnibhena iva = like unto a
thunderbolt; (falling on); merum = Mount Meru; indra shatrum = that Ravana
the enemy of Indra the Lord of celestials; bhuujaantare = on his
chest; vyuuDhasujaataruupe = which was broad and beautiful; bhagavaan = as
Lord; indraH = Indra the Lord of celestials; vajreNa = (struck) with his
thunder-bolt.
 Thereupon, with a great force, Rama struck with his shaft shining brightly
as the thunderbolt, that Ravana, the enemy of Indra, in his broad and beautiful
chest, even as the mighty Indra would strike the Mount Meru with his
thunderbolt.

That valiant King of Demons, whom neither thunder nor lightning could
cause disturbance or trembling; stumbled letting fall his bow at the valiant
impact of Rama's missile which created a deep injury.

तम् सवह्वर्िुं प्रिमीक्ष्य रामः |

िमाददे दीप्तमथाधय चन्द्रम् |
तेनाकयवणं िहिा सकरीटुं |
सचच्छे द रक्षोसधपते मयहात्मा || ६-५९-१४०
140. prasamiikSya = seeing; tam = that Ravana; vihvalantam =
swooning; raamaH = Rama; atha = then; samaada = took up; diiptam = a
blazing; arthachandram = a crescent shaped arrow; tena = and by
it; mahaatmaa = the magnanimous Rama; sahasaa =
immediately; chichchheda = shattered; kiriiTam = the diadem; arkavarNam =
having a bright hue; rakSodhipate = of Ravana the Lord of Demons.

Seeing that Ravana swooning, the magnanimous Rama took up a blazing

arrow shaped like a crescent moon and immediately used it to shatter the
diadem of Ravana the Lord of Demons, which was of bright hue.

In that battle-field, Rama said to that Lord of Demons whose splendour was
dimmed, the setting of his diadem river, who resembled a venomous snake
robbed of its poison or like a sun its rays extinguished, bereft of lustre.

कृतुं त्वया कमय महत्सभीमुं |

हतप्रवीरश्च कृतस्त्वयाहम् |
 तिापररश्राि इसत व्यवस्य |
न्न त्वाुं शरै मयऋत्यवशम् नयासम || ६-५९-१४२
142. subhiimam = a highly terrific; mahat = great; karma =
feat; kR^itam = was accomplished; aham = I; kR^itam = was
accomplished; tvayaa = by you; aham = I; kR^itam = have been effected; hata
praviiraH = with my brave soldiers having been succumbed; tasmaat = for that
reason; vyavasya = having made up my mind; parishaantaH iti = that you have
become weary; na nayaami = I shall not put; tvaam = you; mR^ityuvasham =
under the clutches of Death.

"You have accomplished a highly terrific great feat and my brave soldiers
have succumbed beneath your blows. Now, you are weary and in this condition,
I shall not put you under the clutches of Death."

प्रयासह जानासम रणासदय तस्त्वुं |

प्रसवश्य रासत्रुंचरराज र्ङ्काम् |
अश्वस्य सनयाय सह रथी च धन्वी |
तदा बर्म् प्रेक्ष्यसि मे रथथथः || ६-५९-१४३
143. raatrimchara raaja = O; King of the Rangers of Night!; jaanaami =
I know; tvam = you; raNaarditaH = have been tormented in battle; prayaahi =
go; pravishya = and entering; laN^kaam = Lanka; ashvasya = and having
return; rathii = in your chariot; dhanviicha = with your bow; tadaa = and
then; rathasthaH = standing in your chariot; prekSyasi = you will
witness; me = my; balam = prowess.

"O, King of the Ranger of night! I know you have been tormented in the
battle. Go and return to Lanka. Having regained your breath, come back in your
chariot with your bow and then standing in your chariot, you will witness once
more my prowess."

तन्तिन् प्रभिे सत्रदशेन्द्रशत्रौ |

िरािरा भू तर्णा सदशश्च |
 ििार्राः िवयमहोरर्ाश्च |
तथैव भूम्यम्बच राः प्रहृष्टाः || ६-५९-१४६
146. tasmin = that Ravana; tridashendra shatrau = the adversary of the
King of the Gods; prabhagne = being vanquished; suraasuraaH = the
celestials; Asuras; bhuutagaNaaH = the multitude of beings; dishascha = in all
quarters; sasaagaraaH = and creatures of the ocean; sarva mahoragaaH = with
the great serpents; tathaiva = as also bhuumyambucharaaH = all being on
earth and in the waters; prahR^iSTaaH = rejoiced very much.

That Ravana, the adversary of the King of the Gods being vanquished, the
celestials, Asuras the multitude of beings in all the quarters, the creatures of the
ocean with the great serpents as also all beings on earth and in waters rejoiced
very much.

इत्याषे श्रीमद्रामायणे आसदकाव्ये यद्धकािे एकोनषसष्टतमः िर्यः

Thus completes 59th Chapter of Yuddha Kanda of the glorious Ramayana of

Valmiki, the work of a sage and the oldest epic.

Ravana returns to Lanka and asks some demons to go to the abode of sleeping
Kumbhakarna, to wake him up and request him to come to him. The
slumbering Kumbhakarna is roused by the demons under orders of their king.
Kumbhakarna, giant in form, sets out on the high way to see Ravana and the
monkeys get alarmed to see the giant demon.

िवयम् तत्खर् मे मोघम् यत्तप्तम् परमम् तपः |

यत्समानो महेन्द्रेण मानषेण सवसनसजयतः || ६-६०-५
5. tat sarvam = all that; paramam = great; tapaH = penance; yat =
which; taptam = was performed; me = by me; mogham khalu = was indeed in
vain; yat = for; mahendreNa samaanaH = I who am equal to Mahendra the
Lord of celestials; vinirjitaH = have been defeated; maanuSeNa = by a mere
man!.

"All that great penance performed by me became a waste indeed, for, I

who am equal to Mahendra the Lord of Celestials have been defeated by a mere
man!"

दे वदानवर्न्धवै ययक्षराक्षिपन्नर्ै ः |
अवध्यत्वम् मया प्राप्तम् मानषेभ्यो न यासचतम् || ६-६०-७
7. praaptam = (The boon) was obtained; mayaa = by me; avadhyatvam =
for not to be slain; devadaanava gandharvaiH = by celestials; titans or
celestials musicians; yakSaraaSasa pannagaiH = or sam-divine beings or
demons or serpent-demons; nayaachitam = but not asked; maanuSebhyaH =
from men.

"I sought immunity from death at the hands of celestials, titans or

celestials musicians, or semi divine beings or demons or serpent-demons, but f
man I made no mention."

सवसदतम् मानषम् मन्ये रामुं दशरथात्मजम् |

इक्ष्वाककर्जाते न अनण्ये न यत् परा || ६-६०-८
उपत्स्यसत सह मिुं शे परुषो राक्षिाधम |
यस्त्वाम् िपत्रम् िामात्यम् िबर्म् िाश्विारसथम् || ६-६०-९
सनहसनष्यसत िम्ग्रामे त्वाम् कर्ाधम दमयते |
8; 9. raamam = Rama; dasharathaatmajam = the son of
Dasaratha; maanuSam = is the man; manyee = I think; yat = of whom; puraa =
formerly; anaraNyena = Anaranya; ikSvaakukula jaatena = born of Ikshvaku
dynasty; viditam = made me to understand; (staying); raakSasaadhama = O;
the worst of demons; kulaadhama = and worst of your race!; durmate = O; the
wretched one! madvamshe = In my race; utpatsyatihi = will be
born; puruSaH = a man; yaH = who; nihaniSyati = will slay; tvaam =
you; samgraame = in battle; saputram = with your sons; saamaatyam =
ministers; sabalam = army; saashvasaarathim = horses and charioteer.
 "Rama the son of Dasaratha is the man I think of whom Anaranya born of
Ikshvaku dynasty formerly spoke, saying: 'O, the worst of demons, the worst of
your race and the wretched one! In my race will be born a man who will slay
you in battle with your sons, ministers, army, horses and charioteer."

शप्तोऽहम् वेदवत्या च यदा िा धसषयता परा || ६-६०-१०

िेयम् िीता महाभार्ा जाता जनकनन्तिनी |
10. aham = I; shaptaH = was cursed; vedavatyaa = by Vedavati; yadaa =
when; saa = she; dharSitaa = was humiliated; puraa = before; saa =
that; iyam = same Vedavati; jaataa = is born; siitaa = as
Seetha; mahaabhaagaa = the highly fortunate one; janakanandinii = and the
daughter of Janaka.

"Further, I was formerly cursed by Vedavati when she was humiliated by

me. The same Vedavati is born as the highly fortunate Seetha the daughter of
Janaka."

उमा निीश्वरश्चासप रम्भा वरुणकन्यका || ६-६०-११

यथोक्तािन्मया प्राप्तम् न समध्या ऋसषभासषतम् |
11. yathaa = how; umaa = parvati the consort of
Shiva; nandiishvarashchaapi = lord Nandi the attendant of Shiva; rambhaa =
Rambha wife of Nala-Kubara; varuNakanyakaa = Varuna's daughter; uktaaH =
told; tat = that; praaptam = has been obtained; mayaa = by
me; R^iSibhaaSitam = the words uttered by sages; na = are not; mithyam =
untrue.

"What was predicted by Parvati the consort of Shiva, Nandishvara the

attendant of Shiva, Rambha the wife of Nalakubara and Punjikasthala the
daughter of Varunda has come to pass! The words of the sages never prove
false."
 "Awaken that kumbhakarna, who is without equal in prowess, who
humbles the pride of the celestials and demons, and on whom the curse of
Brahma the Lord of creation rests."

ताम् प्रसवश्य महािाराम् िवय तो योजनायताम् || ६-६०-२३

कम्भक्र्णर्हाम् रम्याम् पष्पर्न्धप्रवासहनीम् |
कम्भकणयस्य सनःश्वािादवधूता महाबर्ाः || ६-६०-२४
प्रसतिमानाः कृच्छरेण यत्ना त्प्रसवसवशर्य हाम् |
23; 24. pravishya = entering; ramyaam = the
beautiful; kumbhakarNaguhaam = cave of Kumbhakarna; mahaadvaaraam =
with a large door; yoganaayataam = having an area of Yojana (About 9 miles
x 9 miles); sarvato = on all sides; puSpagandhapravaahiniim = bearing a floral
perfume; avadhuutaaH = (thought) shaken off; kumbhakarNasya = by
Kumbakarna's; niHshvaasaat = breaths; mahaabalaaH = the demons; of mighty
strength; yatnaat = with exertion; pratiSThamaanaaH = remained
stable; kR^ichchhreNa = with difficulty; pravivishuH = went into; guhaam =
the cave.

Entering the beautiful cave of Kumbhakarna, with a large door, having an

area of a Yojana on all sides and bearing a floral perfume, the demons of mighty
strength, though shaken off by Kumbhakarna's breaths, remained stable
forcefully with difficulty and went into the cave.

ऊवयर्ोमासञ्चततनम् श्वििसमव पन्नर्म् || ६-६०-२७

भ्रामयिम् सवसनःश्वािै ः शयानम् भीमसवक्रमम् |
भीमनािापटम् तम् त पातार्सवपर्ाननम् || ६-६०-२८
शयने न्यििवाय ङ्गम् मे दोरुसधरर्न्तन्धनम् |
काञ्चनाङ्गदनद्धाङ्गम् मे दोरुसधरर्न्तन्धनम् || ६-६०-२९
ददृशनैरृतव्याघ्रम् कम्भकणयमररिमम् |
27; 28; 29. uurdhva lomaaNchita tanum = his limbs covered with down
which stood on end; shvasantam = breathing; pannagamiva = like a
serpent; shayaanam = as he slept; bhiimavikramam = shayaanam = as he
slept; bhiimavikramam = Kumbhakarna of irresistible
valour; bhraamayantam = brandishing; viniHshvaasaiH = dreadful
snores; bhiimanaasaapuTam = his nostrils being horrible; paataala
vipulaananam = and his mouth a gaping hell; nyasta sarvaaNgam = stretched
to his full length of body; shayane = while lying
down; medorudhiragandhinam = giving forth an odour of marrow and
blood; kaaN^chanaaNga danaddhaaN^gam = his limbs adorned with goldedn
armlets; kiriiTena = wearing a diadem; arkavarchasam = as bright as the
sun; tam kumbhakarNam = that Kumbhakarna; nairR^ita vyaaghram = the lion
among demons; arindanam = and the slayer of his foes; dadR^ishuH = (they)
saw.

His limbs covered with down which stood on end, breathing like a
serpent, as he slept, Kumbhakarna of irresistible valour emitted dreadful snores,
his nostrils being horrible, and his mouth a gaping hell. Stretched to his full
length on the earth, he gave forth an odour of marrow and blood, his limbs were
adorned with golden armlets and he wore a diadem as bright as the sun, thus did
that lion among demons, Kumbhakarna, the slayer of his foes, appear!

ततश्चक्रमयहात्मानः कम्भकणयस्य चाग्रातः || ६-६०-३०

भूतानाम् मेरुिम्काशम् रासशम् परमतपयणम् |
30. tataH = then; mahaatmaanaH = those powerful demons; parama
taraNam = in order to satisfy him excellently; chakruH = made; raashim = a
heap; bhuutaanaam = of (hunted) being; merusamkaasham = as high as mount
Meru agrataH = in front; kumbhakarNasya = of Kumbhakarna.

Then, those powerful demons, in order to satisfy him, placed a heap of

venison as high as Mount Meru, in front of Kumbhakarna.

मृर्ाणाम् मसहषाणाम् च वराहाणाम् च िुंचयान् || ६-६०-३१

चक्रनैरृतशादू य र्ा रासशमन्नस्य चाद् भतम् |
31. nairR^itashaarduulaaH = those lions among demons; chakruH =
made; samahayaan = a great mass; adbhutam annam = of wonderful
food; mR^igaaNaam = with deers; mahiSaaNaam cha =
buffaloes; varaahaNaam cha = and pigs.
 Those excellent demons piled up a great mass of wonderful food with the
meat of deers, buffaloes and pigs.

ततः शोसणतकम्भाुं श्च माुं िासन सवसवधासन च || ६-६०-३२

परिात्कम्भकणयस्य चक्रन्तस्त्रदशशत्रवः |
32. tataH = then; tridasha shatravaH = the demons; chakruH =
made; shoNita kumbhaashcha = pots of blood; vividhaani = various
kinds; maamsaani = of meats; purastaat = in front; kumbhakarNasya = of
Kumbhakarna.

Then, the demons placed pots of blood and various kinds of meat in front
of Kumbhakarna.

They rubbed Kumbhakarna the scourge of his foes with the most rare
sandalwood and refreshed him with celestial and fragrant garlands as well as
sweet-smelling perfumes.

They burnt incenses and hymned the praises of that warrior who proved fatal
to his foes. They cried out noises which burst forth on every side like thunder.
They blew couches which were as bright as the moon and with impatience,
made with impatience, made sounds tumultuously all at once.
Those demons made sounds by clapping their hands, in order to awaken
Kumbhakarna and shook him too, creating a great clamour.
The birds passing through the sky ran helter-shelter and fell down soon on
hearing the sounds of the couches, drums, gongs, clapping of hands and
leonine roars.
As the illustrious Kumbhakarna did not waken from his slumber despite those
great sounds, all troops of demons seized hold of bars, pestles and maces
towards him.
 तम् शै र्शृङ्गेमयिर्ैर्यदासभ |
वयक्षःथथर्े मद्गरमसष्टसभश्च |
िखप्रिप्तम् भसव कम्भकणयम् |
रक्षाुंस्यदग्रासण तदा सनजघ्नः || ६-६०-३९
39. tadaa = then; udagraaNi = the cruel; rakSaamsi =
demons; nijaghnuH = struck; tam = that; sukhaprasuptam = sleeping
comfortably; bhuvi = on the floor; kumbhakarNam =
Kumbhakarna; vakSasthale = on his chest-region; shailashR^iNgaiH = with
mountain-tops; musalaiH = pestles; gadaabhiH = maces; mudgaramuSTibhiH
cha = hammers and fists.

Then, the cruel demons struck that sleeping Kumbhakarna on his chest
with mountain-tops, pestles, maces, hammers and their fists.

Even with all their strength, the demons could not stand upright before the
breathing winds of Kumbhakarna, the demon.
Then, the terribly strong demons firmly seated themselves round him and
began to beat drums, cymbals, kettle-drums and myriads of couches and
trumpets.

Ten thousand demons surrounded him all at once. Beating that colossus who
resembled a heap of antimony, the demons on their part tried to rouse him by
making sounds. Even then, he did not wake.
As they were unable to rouse him by these means, they resorted to more
energetic and ruthless methods.
They beat horses, camels, donkeys, and elephants with sticks whips and
thongs, so that they trample upon him and blasted kettle-drums, couches and
drums.
They crushed his limbs under piles of heavy logs and pillars, as also maces lifted
with all their stre
The entire Lanka, with its mountain and groves, was filled with great noise. He
nevertheless did not wake.
Then, they beat a thousand drums all around with sticks of refined gold.
Yet, as he did not wake from his profound slumber, being under the spell
of a curse, the demons were enraged.
All those demons of terrible strength were filled with a great fury. Some others
assembled their strength to awaken that demon.
Some beat drums, some shouted, some tore out his hair and some others
bit his ears.

Some poured hundreds of pitchers of water into his ears but Kumbhakarna,
plunged in deep sleep, did not stir.
Some strong ones, armed with rocks and hammers, struck the rocks and
hammers on his head, chest and other limbs.
Though smitten by missiles fastened with ropes on all sides, the giant bodied
demon did not wake.

वारणानाम् िहस्रम् च शरीरे ऽस्य प्रधासवतम् || ६-६०-५४

कम्भकणयिदा बद् वा स्पशयम् परमबध्यत |
54. sahasram = a thousand; vaaraNaanaam = elephants; pradhaaritam =
ran up and down; asya = on his; shariire = body; tadaa =
then; kumbhakarNaH = Kumbhakarna; buddhvaa = lightly waking
up; abudhyata = became aware; sparsham param = of the pressure.

A thousand elephants ran up and down on his body till Kumbhakarna

lightly woke up and became aware of the pressure.
Being insensible to those violent blows of crags and trees hurled upon him, but
under the prompting of extreme hunger, Kumbhakarna suddenly sprang up
from sleep, yawning due to loss of sleep.

ि नार्भोर्ाचर्शृङ्गकल्पौ |
सवसक्षप्य बाहू सजतवज्रिारौ |
सववृत्य वक्त्रम् वडवामखाभम् |
सनशाचरोऽिौ सवकृतम् जजृ म्भे || ६-६०-५६
56. vikSipya = waving; baahuu = his arms; naagabhogaachlashR^iN^ga
kalpau = resembling serpent's coils or the peaks of mountains; jita vajra
saarau = hard as cut diamonds; saH = such; asau = of this; niSaacharaH =
demon; vivR^itya = opening; vikR^itam = his monstrous vaktram =
mouth; vaDavaamukhaabham = like unto the face of a submarine
fire; jajR^imbhe = yawned.

Waving his arms resembling serpent's coils or the peaks of mountains,

hard as cut diamonds, that demons opening his monstrous month like unto the
face of a submarine fire, yawned.

तस्य जाजृम्भमाणस्य वक्त्रम् पातार्िसिभम् |

दद् ऱ् ^उशे मेरुशृङ्गाग्रे सदवाकर इवोसदतः || ६-६०-५७
57. tasya = his; vaktram = mouth; jaajR^imbhamaaNasya = yawning
horribly; paataala samnibham = resembled hell; dadR^ishe = and
appeared; divaakaraH = like the sun; uditaH = rising; meru shR^iN^ge =
under the high peak of Meru Mountain.

His mouth yawning horribly resembled hell and appeared like the sun
rising under the high peak of Meru Mountain.

Yupaksha, a minister of the King, with his hands joined salutation, spoke (as
follows) to Kumbhakarna, the annihilator of his enemies, thus talking excitedly.
 न नो दे वकृतम् सकुंसचियमन्ति कदाचन |
मानषान्नो भयम् राजुंिमर्म् िम्प्रबाधते || ६-६०-७१
71. raajan = O; Prince!; naasti = there is no; kimchit = any; bhayam =
panic; kadaachana = at any time; naH = for us; devakR^itam to be caused by
celestials; maanuSaat = (but) from a man; tumulam = there is a
tumultuous; bhayam = tremor; samprabaadhate = that is driving us back.

"O, Prince! There is no threat whatsoever at anytime for us from

celestials but a mere man is driving us back by a tumultuous tremor."

Washing his face and bathing, refreshed and delighted, adorning himself well
and feeling thirsty, he hastened them to bring him a drink which can boost up
his strength.
Thereupon, those demons brought him quickly the wine and various kinds of
eatable there, in their hurry to take Kumbhakarna with them as per Ravana's
commands.
Having drunk two thousand pitchers, Kumbhakarna prepared to set out
and slightly inebriated and flushed, he was exhilarated and filled with energy.

Rama sees Kumbhakarna with a colossal body and enquires Vibhishana about a
report of him. Then Vibhishana apprises Rama about Kumbhakarna and
narrates his story of his getting curse from Brahma, imprecating him to sleep
apparently Vibhishana adds that on an appeal from Ravana Brahma relaxed the
curse saying that Kumbhakarna would keep sleeping for every six months and
then waking up for a day in a year Vibhishana informs Rama that Ravana got
Kumbhakarna awakened and is sending now to the battle. Rama then orders
Neela the commander-in-cheif to marshal his entire army of monkeys in their
appropriate positions in Lanka. On hearing Rama's orders the army of monkeys
start their fighting operation.
 येन वैवस्वतो यद्धे वािवश्च परासजतः |
िैष सवश्रविः पत्रः कम्भकणय ः प्रतापवान् || ६-६१-९
अस्य प्रमाणिदृशो राक्षिोऽन्यो न सवद्यते |
9. yena = by whm; yuddhe = in the battle; vaivasvataH =
Yama; vaasavascha = and indra; paraajitaH = were defeated; saH eSaH = that
very person; prataapavaan kumbhakarNah = is the powerful
kumbhakara; putraH = the son; vishravasaH = of Visravasa; na vidyate = there
is no; anyaH raakSasaH = other demon; asya pramaaNa sadR^ishaH =
corresponding to his size.

"He is the powerful Kumbhakarna, the son of Visravasa. He conquered

Yama and Indra in battle. Tehre is no other demon, corresponding to the size of
his body."

शूर्पासणुं सवरूपाक्षम् कम्भकणयम् महाबर्म् |

हिम् न शेकन्तस्त्रुंदशाः कार्ोऽयसमसत मोसहताः || ६-६१-११
11. kumbhakarNam mahaabalam = (Seeing) the mighty
Kumbhakarna; viruupakSam = having ghastly eyes; shuulapaaNim = with a
spear in hand; tridashaaH = the celestials; na shekuH = were not
able; hantum = to kill (him); mohitaaH = confused to think ayam kaa laH iti =
that he was Yama the god of Death.

"Seeing the mighty Kumbharana with ghastly eyes and a spear in hand,
the celestials were not able to kill him, having confused to think that he was
yama the god of Death."

प्रकृत्या ह्येष तेजस्वी कम्भकणो महाबर्ः |

अन्येषाम् राक्षिेंद्राणाम् वरदानकृतम् बर्म् || ६-६१-१२
12. eSaH = this; kumbhakarNaH = Kumbharna; prakR^itaa = by his
very nature; tejasvii = is energetic; mahaabalaH = and mighty; balam = the
strength; anyeSaam raakSasendraaNaam = of the other demons-
chiefs; varadaanakR^itam = is attributable to boons; (granted on request by
gods).
 "This Kumbhakarna, by his very nature, is energetic and mighty. The
strength of the other demon-chiefs is attributable to boons (granted on request
by gods)."

एतेन जातमात्रेण क्षधाते न महात्मना |

भसक्षतासन िहस्रासण ित्त्वानाम् िबहून्यसप || ६-६१-१३
13. jaatamaatreNa = soon after his birth; sabahuuni api =
several; sahasraaNi = thousands; sattvaanaam = were eaten; etena
mahaatmanaa = by this great souled demon; kSudhaartena = afflicted as he
was by hunger.

"Soon after his birth, this great-souled demon, afflicted as he was by

hunger, ate thousands of living creatures."

एवम् प्रजा यसद त्वे ष भक्षसयष्यसत सनत्यशः |

असचरे णैव कार्ेन शून्यो र्ोको भसवष्यसत || ६-६१-२१
21. eSaH yadi = if he; bhakSayiSyati = eats away; prajaaH = the created
beings; nityashaH = continuously; evam = like this; lokaH = the
world; bhaviSyati = will become; shuumyaH = desolate; achireNa
kaalenaiva = just soon after some time.

"If he eats away the created beings continuously like this, the world will
become desolate just soon after some time."

ध्रवम् र्ोकसवनाशाय पौर्स्त्येनासि सनसमय तः |

तिात्त्वमद्यप्रभृसत मृ तकल्पः शसयष्यिे || ६-६१-२४
24. nirmitaH asi = you were created; paulastyena = by Visravasa; loka
vinaashaaya = for destroyal of the people; dhruvam = It is sure; tasmaat =
therefore; tvam = you; shayiSyase = will be sleeping; adya prabhR^iti = from
now onwards; mR^ita kalpaH = apparently dead.

"It is sure that you were created by visravasa for the destroyal of people.
On that account, you will be sleeping apparently dead from now onwards."
 रावस्य वचः श्रत्वा स्वयम्भू ररदमब्रवीत् |
शसयता ह्येष षण्मािानेकाहम् जार्ररष्यसत || ६-६१-२८
28. shrutvaa = hearing; vachaH = the words; raavaNasya = of
Ravana; svayambhuuH = Brahma; abraviit = spoke; idam = these
words; eSaH = He; shayitaahi = will indeed sleep; shat maasaan = for six
months; jaagariSyati = and wake-up; ekaaham = for a day.

"Hearing the words of Ravana, Brahma spoke as follows: He will indeed

sleep for six months and wake-up for a day."

उच्यिाम् वानराः िवे यिमेतत्समन्तच्छरतम् |

इसत सवज्ञाय हरयो भसवष्यिीह सनभय याः || ६-६१-३३
33. sarve = vaanaraaH = let all the monkeys; uchyantaam = be
told; etat = that it is; samuchchhritam yantram = a kind of machine; advancing
forward; vijNaaya = by knowing; iti = this; bhaviSyanti = they can
become; nirbhayaaH = fearless; iha = by now.

"Let all the monkeys be told that it is a kind of machine, advancing

forward. By knowing this, they can become fearless by now."

Kumbhakarna enters the abode of Ravana and sees his worried brother sitting
in Pushpaka, a self-moving aerial car. Kumbhakarna asks Ravana about the
nature of work to be done by him and whether he has to kill anyone. Ravana
replies that Rama has come with troops of monkeys including Sugreeva, after
crossing the ocean by a bridge, to wage a battle Ravana requests Kumbhakarna
to show his terrible prowess in killing all the adversaries in battle.

Kumbhakarna abuses Ravana for his utter disregard of the earlier advices
given by his well-wishers like Vibhishana, due to his sheer arrogance and
neglect of the scriptures which enumerate the king's duties. Ravana replies to
Kumbhakarna that bygone is a bygone and asks him to proceed to the battle-
front. Then, Kumbhakarna reassures Ravana and promises him that all the
adversaries would be destroyed by him in the ensuing battle.
 दृष्टो दोषो सह योऽिासभः परा मिसवसनणय ये |
सहतेष्वनसभयक्तेन िोऽयमािासदतस्त्वया || ६-६३-२
2. yaH = which; doSaH = bad consequence; dR^iStaH = was
imagined; asmaabhiH = by us; mantranirNaye = at a settlement of our
counsel; puraa = earlier; saH ayam = this same one; aasaaditaH = is
obtained; tvayaa = by you; hiteSu anabhiyuktena = due to the disregard of
well-wishers; tvayaa = by you.

"The same bad consequence, which was imagined by us earlier while

taking the final decision after our consultation, is faced by you now, due to your
utter disregard of the words spoken by your well-wishers."

BOLD

दे शकरलहविीिरहि कर्रा हि हवपरीतवत् |

हक्रयर्रिरहि दु ष्यस्मन्त िवीम्ष्ष्यप्रयते स्मिव || ६-६३-६
6. karmaaNi = action; kriyamaaNaani = done; vipariitavat-
perversely; deshakaala vihiinaani = regardless of space and time; duSyanti =
get spoiled; haviimSiva = like offering oblations ; aprayateSu = without
making the fire well-prepared.

"Action done perversely, regardless of space and time, get spoiled like
offering oblations without properly making the fire well-prepared."

BOLD

हर्त्षु चैतेषु यच्छ्रेष्ठर्् श्रुत्वर तन्नरवबु ध्यते |

ररजर वर ररजर्रर्त्ो वर व्यर्ा र्् तस्य बह श्रुतर्् || ६-६३-१०
10. raajaavaa = which sovereign king; raajamaatro vaa = or a crown
price; shrutvaa = having heard; yat = which one; shreSTham = is the
best; eteSu triSu = out of these three; tat na avabudhyate = does not keep it in
mind; tasya = his; bahushrutam = extensive learning; vyartham = is in vain.
 "That sovereign king or crown prince, who, having heard which one is the
best out of these three but does not keep it in mind, his extensive learning would
be in vain."

अनसभज्ज़्नाय शास्त्राथाय न् परुषाः पशबद्धयः |

प्रार्ल्भ्भ्यािन्तमत्मन्तच्छन्ति मिेष्वभ्यिरीकृताः || ६-६३-१४
14. puruSaaH = men; pashubuddhayaH = with brutal
ideas; abhyantariikR^itaaH = initiated in; mantreSu =
consultations; ichchhanti = desire; vaktum = to tell; praagalbhyaat = haughty
things; anabhiJNaaya = without knowing; shaastraarthaan = the precepts of
the scriptures.

"Men with brutal ideas, who are initiated in discussions, aspire to tell
haughty things, without fully knowing the precepts of the scriptures."

यदक्तसमह ते पू वयम् सक्रयतामनजे न च |

तदे व नो सहतम् वाक्यम् यसदच्छसि च तत्करु || ६-६३-२१
21. yat = whichever (advice); uktam = was tendered; anujena = by
Vibhishana; puurvam = earlier; kriyataam = let it be done; tat vaakyameva =
that advice alone; hitam = is beneficial; naH = to us; kuru = (otherwise)
do; tat = it; yat = whatever; ichchhasi = you wish.

"That advice which was tendered to you earlier by vibhishana is

beneficial to us. Do whatever you wish to do."

मन्यो र्रुररवाचाययः सक माम् त्वमनशाििे |

सकमेवम् वाक्ष्रमम् कृत्वा कार्े यक्तम् सवधीयताम् || ६-६३-२३
23. kim = why; tvam = are you; anushaasate = advising; maam =
me; maanyaH iva = like a venerable; guruH aachaaryaH = great
teacher?; kim = what is the use; kR^itvaa = in getting; vaakshramam =
weariness of speech?; yuktam = let a befitting work; kaale = appropriate to the
time; vidhiiyataam = be done.
 "Why are you advising me like a venerable great teacher? What is the use
in getting wearied of your speech? Let a work, most befitting of time, be
performed."

सवभ्रमान्तचत्तमोहािा बर्वीयाय श्रयेण वा |

नासभपन्नसमदानीम् यद्व्यथाय तस्य पनः कथा || ६-६३-२४
24. idaaniim = now; vyarthaa = it is a waste; punaH kathaa = to tell
again; tasya = of that; yat = which; naabhipannam = was wrongly done;
(before); vibramaat = by mistake; chittamohaadvaa = or by illusion of
mind; balaviiryaashrayeNa vaa = or by taking shelter in strength or prowess.

"Now, it is a waste to tell again of that act which was wrongly done
before, either by mistake or by an illusion of mind or by taking shelter in
strength and prowess."

अन्तिन् कार्े त यद् यक्तम् तसददानीम् सवसचन्त्यताम् |

र्तम् त नानशोचन्ति र्तम् त र्तमे व सह || ६-६३-२५
25. yat = (Let) whatever; yuktam = be appropriate; asmin = at
this; kaale = point of time; vichintyataam = be thought of; idaaniim = now; na
anushochanti = (wise men) do not repent over; gatam = the past; gatam tu =
past still; gatameva hi = is indeed the past.

"Let whatever be appropriate at this moment be thought of now. Wise

men do not repent over the past. Past is indeed but the past."

BOLD

र्रर्् हिित्य हकल त्वरर्् हि हििहिष्यहत ररघवः |

िरिरर्रत्महि सम्तरपर्् गच्छ्े यर्् ररक्षसरहधप || ६-६३-४१
41. raakSasaadhipa = O king of demons!; raaghavaH = Rama; nihatya =
after killing; maam = me; nihaniSyati kila hi = will indeed kill; tvaam =
you; aham = I; nagachchheyam = do not undergo; samtaapam =
regret; aatmani = for myself (on that account).

"O king of demons! Rama will indeed kill you, only after killing me. On
that account, I do not regret for myself."

कामम् न्तत्वदानीमसप माम् व्यासदश त्वम् परम्तप |

न परः प्रेक्षणीयिे यद्धायातर्सवक्रम || ६-६३-४२
42. paramtapa = O annihilator of enemies; atula vikrama = having
unequal prowess!; idaniimapi = even now; tvam vyaadisha = you
command; maam = me; kaamam = as you wish; na paraH = no other
person; prekSaNiiyaH = need be sought; yuddhaaya = (for dispatch) to battle.

"O Ravana, having unequal prowess and the annihilator of enemies! You
can command me, even now, as you wish. No other person need be sought, for a
dispatch to the battle."

अहमत्सादसयष्यासम शत्रूुंिव महाबर्ान् |

यसद शक्रो यसद यमो यसद पावकमारुतौ || ६-६३-४३
तानहम् योधसयष्यासम कबे रवरुणावसप |
43. aham = I; utsaadayiSyaami = can distroy; tava shatruun = your
enemies; mahaabalaan = who have great strength; aham = I; yodhayiSyaami =
can engage in combat; taan = those; shakraH yadi = whether Indra; yamaH
yadi = or Yama; paavaka maarutau yadi = or the fire god or the wind-
god; kubera varuNaa vapi = or Kubera or even Varuna.

"I can destroy your enemies, who have a great strength. I can engage in
combat with all those persons, whether he is Indra or Yama or the fire-god to
the wind-god or even Varuna."

सर्ररमात्रशरीरस्य सशतशू र्धरस्य मे || ६-६३-४४

नदय तिीक्ष्ह्णदम्ष्टरस्य सबभीयािै परुं दरः |
 44. puramdaraH = Indra also; bibhiiyaatvai = gets frightened; me = of
me; girimaatra shariirasya = having a mountain-sized body; shitashuula
dharasya = wielding a sharpened pike; tiikSNa damSTrasya = having pointed
tusks; nardataH = and even as I roar.

"Indra also gets frightened of me, having a mountain-sized body wielding

a sharpened pike, having pointed tusks and even as I roar."

Mahodara excitedly speaks to Kumbhakarna about the true character of virtue,

worldly gain as well as sensuous pleasure in a person and supports Ravana for
his actions. He advises Kumbhakarna not to go single-handed to fight with
mighty Rama, but to take the army with him. Mahodara then suggests to
Ravana a strategy to fulfill his purpose without a combat.

Strategy:

"Announce (by a beat of drum in the city-streets) that myself, Dvijihva,

Samhraadi, Kumbhakarna and Vitardana these five demons are setting out for
the battle to kill Rama."
"Thereupon, having gone to the battle field deliberately, we shall give him a
fight. If we conquer your enemies, there is no need for any strategies to us."
"Otherwise, if our enemy survives, we, who have engaged in the fight, then
shall implement the plan which was resolved by us in the mind."
"Moistened with blood on having our bodies torn with arrows marked with the
name of Rama engraved on them, we shall come back here from the battle."
Saying "Rama as well as Lakshmana has been devoured by us", we shall clasp
your feet. You fully grant our desire."

Kumbhakarna rebukes Mahodara for rendering a wrong advice to Ravana. He

asserts Ravana, saying that he will annihilate Rama in battle. Ravana gets
pleased and orders Kumbhakarna to wipe off the monkeys together with Rama
and Lakshmana in battle. Then, Ravana arranged for ornamentation of the
various limbs of Kumbhakarna with various types of jewellery, before sending
him to the battle. As Kumbhakarna sallies forth to the battle, several bad
omens appear on all sides. Kumbhakarna disregards these portents and
marches ahead for the battle. Seeing the colossal form of Kumbhakarna, all the
monkeys get frightened and take to their heels.

Seeing Kumbhakarna coming with his colossal body and emitting a tremendous
roar, the monkeys scare away. Angada reassures the monkeys, who then
return to the battle field to resume fight. When the monkeys start attacking
Kumbhakarna, the latter crushes some monkeys with rage. Then again, the
monkeys get frightened and run away in different directions. Angada then
restores the monkeys to confidence once more and all the monkeys stand
awaiting the command of Angada.

ताुं ि सवद्रवतो दृष्वा वासर्पत्रोऽङ्गदोऽब्रवीत् |

नर्ुं नीर्ुं र्वाक्षुं च कमदुं च महाबर्म् || ६-६६-४
4. dR^iSTvaa = seeing; taan = them; vipradrutaan = running
away; angadaH = Angada; raajaputraH = the prince; abraviit = spoke
to; nalam = Nala; neelam = Neela; gavaakSam cha = Gavaksha; mahaabalam =
the mighty; kumudam = Kumuda; (as follows):

Seeing them running away, Angada the prince spoke to Nala, Neela,
Gavaksha and the mighty Kumuda as follows:

तस्य र्ात्रेष पसतता सभद्यिे शतशः सशर्ाः |

पादपाः पन्तष्पताग्राश्च भिाः पे तमय हीतर्े || ६-६६-११
11. bahavaH shilaaH = many rocks; patitaaH = fallen; tasya gaatreSu =
on his limbs; bhidyante = got burst into pieces; paadapaaH = the
trees; puSpitaagraah = with blossoms at their ends; bhagnaaH = were
broken; petuH = fell; mahiitale = on the ground.
 Many rocks, fallen on his limbs, got burst into pieces. The trees, with
blossoms at their ends, were broken and fell shattered on the floor.

र्ङ्घयिः प्रधाविो वानरा नावर्ोकयन् |

के सचत्समद्रे पसतताः के सचद्गर्नमासश्रताः || ६-६६-१४
14. vaanaraaH = (some) monkeys; laN^ghayamtaH = while
jumping; pradhaavantaH = and running away; naavalokyan = did not look
back; kechit = some; patitaaH = fell; samudre = in the ocean; kechit =
some; aasthitaaH = inhabited gaganam = the sky.

Some monkeys, while jumping and running away, did not look back.
Some fell in the ocean. Some inhabited the sky.

वध्यमानाि ते वीरा राक्षिे न बर्ीयिा |

िार्रुं येन ते तीणाय ः पथा ते नैव दद्रवः || ६-६६-१५
15. te viiraaH = (While) those warriors (of
monkeys); vadhyamaanaaH = were being killed; raakSasena = by the
demon; liilayaa = playfully; (some other monkeys); dudruvuH = ran
away; tenaiva = by the same route; yena pathaa = by which route; tiirNaaH =
they crossed; saagaram = the ocean.

While that demon was killing some warriors of monkeys playfully, some
others ran away by the same route, by which they earlier crossed the ocean.

Seeing those monkeys disorderly retreated, Angada spoke these words,

"Stay. We shall carry on the battle. Come back."

कृतुं नः कदनुं घोरुं कम्भकणे न रक्षिा |

न थथानकार्ो र्च्छामो दसयतुं जीसवतुं सह नः || ६-६६-३०
30. kR^itam = It is enough; ghoram yuddham = of the terrific
battle; rakSasaa kumbhakarNena = with Kumbhakarna the demon; naH = for
us; na sthaanakaalaH = it is not the proper time to stay; gachchhaamaH naH =
to us; jivitam = life; dayitam hi = is indeed dear.

"For us, it is enough of this terrific battle with Kumbhakarna, the demon.
It is not the proper time to stay back but it is to time to go away. Life is indeed
dear to us."

Rishabha, Sharabha, Mainda, Dhumra, Neela, Kumuda, sushena, Gavaksha,

Rambha, Tara and more particularly Dvipada, Panasa and hanuma marched
ahead very quickly, with their faces turned towards the battle.

Restored to confidence by Angada, all the monkeys return to the battle-field.

Dvivida, a leader of the monkeys hurls a mountain towards Kumbhakarna, but
it misses the target and falls on horses, elephants and chariots of the enemy.
Dvivida hurls another mountain and some demons are killed. Hanuma strikes
Kumbhakarna with a large mountain-peak and injures him severely. In reply,
Kumbhakarna strikes on Hanuma's chest with his spike. Then, Kumbhakarna
strikes other monkey-chiefs who attack him. Thousands of monkeys then
ascend Kumbhakarna's body and encounters him with their nails, fists, teeth
and arms. In response, Kumbhakarna destroys all those monkeys with his
spike. When Angada, the leader of the monkeys, attacks Kumbhakarna, the
latter strikes Angada violently and Angada falls unconscious. Then,
Kumbhakarna begins his attack on Sugreeva. But, Sugreeva strikes
Kumbhakarna's chest with a mountain, but the mountain only breaks into
pieces. When Kumbhakarna throws his spike towards Sugreeva in retaliation,
Hanuma stops it on the way and breaks it off. Then, Kumbhakarna hurls a
mountian-crust on Sugreeva to make him unconscious and takes him away on
his shoulders to Lanka. When Sugreeva regains consciousness, he tears off the
ears and nose of Kumbhakarna with his sharp nails and teeth. In relation,
Kumbhakarna thren Sugreeva down and crushed him. Then Sugreeva bounces
into the air and gets re united with Rama. Kumbhakarna thereafter takes his
hammer and begins to attack the monkeys and bears. Then, Lakshmana starts
to attack Kumbhakarna with his arrows. But, Kumbhakarna appreciates the
valour of Lakshmana and proceeds towards Rama to fight with him. Rama
discharges some arrows with 'Roundra' spell towards Kumbhakarna. Those
arrows disappear into Kumbhakarna's chest and make him weapon-less. In
retaliation, Kumbhakarna hurls a mountain-peak towards Rama and even
before the mountain-peak reaches Rama, it was split up into pieces by the
arrows released by Rama. Thereupon, on the advice given by Lakshmana, all
the monkeys climb straight upon Kumbhakarna's body. Kumbhakarna shakes
them off with violence. Then, Rama employs a great missile and chops off one
arm of Kumbhakarna. When Kumbhakarna with an uprooted tree in his arm,
retailiates by running towards Rama, the latter with an arrow, presided over by
Indra, hurls it on the former and chops off the second arm of Kumbhakarna,
Rama then chops off the feet of Kumbhakarna with his arrows and finally
slashes off his head.

वायव्यमादाय ततो वरास्त्रुं |

रामः प्रसचक्षे प सनशाचराय |
िमद्गरम् ते न जहार बाहुुं |
ि कृत्तबाहुिमर्ुं ननाद || ६-६७-१५७
157. tataH = thereupon; aadaaya = taking; mahaastram = a great
weapon; vaayavyam = called Vayavya; raamaH = Rama; prachikSepa = hurled
it; nishaacharaaya = on the demon; tena = by it; jahaara = he chopped
off; baahum = Kumbhakarna's arm; samudgaram = along with the
hammer; saH = he; kR^itta baahuH = with his arm chopped off; nanaada =
roared; tumulam = tumultuously.

Thereupon, taking a great missile called Vayavya, Rama hurled it on the

demon. By that weapon, he chopped off Kumbhakarna's arm along with the
hammer. With his arm chopped off, Kumbhakarna roared tumultuously.

ि तस्य बाहुम् िह िार्वृक्षुं |

िमद्यतुं पन्नर्भोर्कल्पम् |
 ऐन्द्रास्त्रयक्ते न जहार रामो |
बाणेन जाम्बू नदसचसत्रते न || ६-६७-१६१
161. baaNena = by his arrow; jaambuunada chitritena = which was made
variegated by gold; aindraastrayuktena = and furnished with a mystic spell of
Indra used for charming it saH raamaH = that Rama; jaghaana =
struck; baahum = his arm; pannagabhogakalpam = appearing like the coil of a
serpent; samudyatam sataalavR^ikSam = along with his uprooted palm-tree.

By his arrow, which was made variegated by gold and furnished with a
mystic spell of Indra used for charming it, Rama chopped off Kumbhakarna's
remaining arm, appearing like the coil of a serpent along with his uprooted
palm-tree.

तम् सिन्नबाहुम् िमवे क्ष्य रामः |

िमापतिम् िहिा नदिम् |
िावधय चन्द्रौ सनसशतौ प्रर्ृह्य |
सचच्छे द पादौ यसध राक्षिस्य || ६-६७-१६३
163. samavekSya = seeing; tam = him; chhinna baahum = whose arms
were chopped off; sahasaa = abruptly; nadantam = with a
roar; samaapatantam = coming upon him; pragR^ihya = and taking; dvau =
two; nishitau = sharp; ardhachandrau = arrows with a shape of a half-moon
each; raamaH = Rama; chichheda = chopped off; paadau = the
feet; raakSasya = of the demon.

Seeing Kumbhakarna with his arms chopped off, abruptly with a roar,
coming upon him and taking two sharp arrows with a shape of a half-moon
each, Rama chopped off the feet of the demon in that battle.

That arrow, propelled by Rama's arm, with a terrific aspect like the smokeless
fire, having a formidable energy of Indra's thunderbolt and illuminating the ten
quarters with its own splendour, proceeded forward.
 ि तन्महापवय तकूटिुं सनभुं |
िवृ त्तदुं ष्टरुं चर्चारुकिर्म् |
चकतय रक्षोऽसधपते ः सशरिदा |
यथैव वृत्रस्य परा परिरः || ६-६७-१७०
170. saH = that Rama; chakarta = slashed; rakSodhipateH shiraH =
Kumbhakarna's head; mahaaparvata kuuTa samnibham = which was looking
like a huge mountain-peak; suvR^itta damSTram = having well-rounded
tusks; chalachaarukuN^Dalam = and with charming and quivering ear-
rings; yathaiva = as like; puramdaraH = Indra the destroyer of strong-
holds; puraa = in the past (chopped off); vR^ittasya = the head of Vritra; the
demon of darkness and drought.

That Rama slashed Kumbhakarna's head, which was looking like a huge
mountain-peak, having well-rounded tusks and with charming and quivering
ear-rings, as like Indra the destroyer of strong-holds, in the past, chopped off the
head of Vritra, the demon of darkness and drought.

Then, saints of the celestial class, great sages*, serpents, gods, genii,
Suparnas (a class of bird-like beings of a semi-divine character), Guhyakas
(another class of demi-gods), including troops of Yakshas and Gandharvas
(celestial musicians) standing in the sky, were rejoiced at Rama's prowess.
* Ten Maharshis were created by Manu svayambhuva viz. Marichi, Atri,
Angiras, Pracetas, Vasishta, Bhrign, Narada. Some add Daksha, Dharma, Gantama,
Kanva, Valmiki, Vyasa, Manu, Vibhandaka.

Hearing the news of Kumbhakarna having been killed by Rama, Ravana laments
in various ways, thinking that he has virtually lost his right arm. Ravana initially
faints on hearing the shocking news. On regaining consciousness, Ravana again
wonders how the invincible Kumbhakarna was slain in battle. He feels sorry for
not having listened to the sagacious advice of Vibhishana in the past.
 राज्येन न अन्ति मे काययम् सकम् कररष्यासम िीतया |
कम्भ कणय सवहीनस्य जीसवते न अन्ति मे रसतः || ६-६८-१७
17. me = to me; naasti = there is nothing; kaaryam = to be
done; raajyena = with a kingdom; kim kariSyaami = what shall I
do; siitaayaa = with Seetha?; me = to me; kumbhakarNa hiinasya = bereft of
Kumbhakarna; naasti = there is no; matiH = intention; jiivite = to live.

"I have nothing to do with a kingdom and what shall I do with Seetha? I
have no intention to live, bereft of Kumbhakarna."

तद् इदम् माम् अनप्राप्तम् सवभीषण वचः शभम् |

यद् अज्ञानान् मया तस्य न र्ृ हीतम् महात्मनः || ६-६८-२१
21. yat = which words; tasya mahaatmanaH = of that great souled
Vibhishana; na gR^ihiitam = were not accepted; mayaa = by me; aJNaanaat =
due to ignorance; tat = such; idam = of these; shubham =
auspicious; vibhiiSaNavachaH = words of vibhishana; anupraaptam = have
come up to; maam = me.

"Those words of that great-souled Vibhishana, which I did not accept due
to ignorance, have come true."

सवभीषण वचो यावत् कम्भ कणय प्रहियोः |

सवनाशो अयम् िमपन्नो माम् व्रीडयसत दारुणः || ६-६८-२२
22. yaavat = ever since; ayam = this; daaruNaH = cruel; vinashaH =
end; kumbhakarNaprahastayoH = of Kumbhakarna and
Prahasta; samutpannaH = happened; (from that time); vriiDayati = it is
creating a shame; maam = to me.

"Ever since this cruel end of Kumbhakarna and Prahasta has happened, I
am feeling shameful."
 तस्य अयम् कमय णः प्रातो सवपाको मम शोकदः |
यन् मया धासमयकः श्रीमान् ि सनरिो सवभीषणः || ६-६८-२३
23. yat = since; saH shriimaan vibhiiSaNaH = that venerable
Vibhishana; dhaarmikaH = the pious brother; nirastaH = was
banished; mayaa = by me; ayam vipaakaH = this bitter fruit; tasya shokadaH
karmaNaH = of that painful deed (of mine); praaptaH = has come; mama = to
me.

"Since that venerable Vibhishana, my pious brother was banished by me,

this bitter fruit of that painful deed has come to me."

As Ravana is lamenting over the death of Kumbhakarna, Trishira (one of

Ravana's sons) consoles him and says that he will go to the battle-field and kill
Rama. Hearing the words of Trishira, Ravana's other sons (Devantaka,
Narantaka and Atikaya) also come forward to join the fight. Then Ravana sends
all them to the battle. He also sends Mahodara and Mahaparshva, his brothers
to guard his sons. Mighty demons accompany them. The demons release
arrows towards the monkeys, who see the demons coming in elephants,
horses and chariots. The monkeys take huge rocks and trees to fight with the
demons. Seeing several demons being killed in battle, Narantaka enters the
field with his javelin and kills several monkeys. Meanwhile, those monkeys who
were thrown down unconscious by Kumbhakarna earlier regain their
consciousness and approach Sugreeva for help. Then, Sugreeva sends Angada
for the fight. Narantaka hurls his javelin towards Angada's chest, but the javelin
breaks and falls down. Angada strikes Narantaka's horse with his hand and the
horse falls down dead. Then, Angada and Narantaka exchange the blows of
their fists on each other in battle and finally, Narantaka dies.

Mahodara, Trishira and Devantaka start attacking Angada. When Angada

attacks them with trees, they chop off the trees and break away the rocks
hurled at them. With a blow of Angada's palm, Devantakas's elephant falls
down dead. Seeing Angada being surrounded by three valiant demons,
Hanuma and Neela arrive there. With a blow of Hanuma's fist, Devantaka dies.
Trishira and Mahodara attack Neela with their arrows. Mahodara dies in the
hands of Neela. Meanwhile, Hanuma and Trisira fight at each other. Hanuma
finally kills Trishira, by chopping off his three heads by Trishira's sword itself.
Then, Mahaparshva, the demon comes to the battle field and attacks Rishabha,
the monkey-warrior. By banging Mahaparshva's mace on Mahaparshva
Rishabha kills him.

Seeing Atikaya, the colossal demon, coming towards him on a chariot, Rama
asks Vibhishana who he is Vibhishana introduces Atikaya, as being a son of
Ravana and Dhanyamali (another consort of Ravana). When some commanders
of monkeys try to attack Atikaya, he chops off trees and crags hurled at him.
Without fighting further with the monkeys, Atikaya, moves forward to Rama
and challenges him for a fight. Then Lakshmana with his bow and arrows
begins to fight with Atikaya. By a sharp arrow struck by Atikaya in Lakshmana's
chest, Lakshmana is enraged and releases an arrow employed with a missile of
fire and Atikaya attacks it with an arrow employed with a solar missile. On the
advice the wind-god appeared before him, Lakshmana finally hurls an arrow
employed with a missile of Brahma and chips off the head of Atikaya.

यस्य बाहुम् िमासश्रत्य र्ङ्का भवसत सनभय या |

तनयम् धान्यमासर्न्या असतकायसममम् सवदः || ६-७१-३०
30. samaashritya = resting; yasya baahum = on whose arm; laN^kaa =
Lanka; bhavati nirbhayaa = is feeling fearless; viduH = (they) know; imam =
him; atikaayam = as Atikaya; tanayam = the son; dhaanyamaalinyaaH = of
Dhanyamali.

"He is Atikaya, the son of Dhanyamali. Lanka is feeling fearless, by

resting on his arm."

एतेनारासधतो ब्रमा तपिा भासवतात्मना |

अस्त्रासण चाप्यवाप्तासन ररपवश्च परासजताः || ६-७१-३१
 31. etena = by him; bhaavitaatmanaa = who purified his soul by
meditating on the universal soul; aaraadhitaH = was worshipped; brahmaa =
Brahma the lord of creation; astraaNicha = and the missiles too; avaaptaani =
obtained; ripavashcha = and enemies; paraajitaaH = conquered.

"He, who purified his soul by meditating on the universal soul,

worshipped Brahma the lord of creation, obtained missiles too and conquered
the enemies.

िरािरै रवध्यत्वम् दत्तमिै स्वयम्भवा |

एतच कवचम् सदव्यम् रथश्चै षोऽकयभास्करः || ६-७१-३२
32. svayambhuvaa = by Brahma; asmai dattam = to him was given (a
boon); avadhyatvam = of not being killed; suraasuraiH = by celestials and
demons; (and also); etat = this; divyam = wonderful; kavacham cha =
armour; rathashcha = and the chariot; ravibhaasvaraH = shining like the sun.

"Brahma, the lord of creation, granted a boon, exempting him from death
at the hands of celestials and demons as also this wonderful armour and the
chariot shining like the sun."

वज्रम् सवष्टन्तम्भतुं येन बाणै ररन्द्रस्य धीमतः |

पाशः िसर्र्राजस्य यद्धे प्रसतहतिथा || ६-७१-३४
एषोऽसतकायो बर्वान् राक्षिानामथषयभः |
ि रावणस्य ितो धीमान् दे वदनव दपय हा || ६-७१-३५
34; 35. yena = by whom; baaNaiH = with his arrows; yuddhe = in
battle; vajram = the thunderbolt; dhiimataH indrashcha = of the intelligent
Indra; viShTambhitam = was paralyzed; tathaa = and; paashaH = the
noose; salilaraajasya = of Varuna; the lord of waters; pratihataH = was struck
down; eShaH = he as such; atikaayaH = is Atikaya; balavaan = a strong
demon; atha = and; R^iShabhaH = the foremost; raakShasaanaam = among
demons; saH = He; dhiimaan = the wise demon; raavaNa sutaH = is the son of
Ravana; devadaanava darpahaa = who took off the pride from celestials and
ogres.
 "He is Atikaya, who paralyzed the thunderbolt of the intelligent Indra
with his arrows. He struck down the noose of Varuna, the seizer of
transgressors. This wise Ravana's son, who is strong and the foremost of
demons took off the pride of celestials and ogres."

Taking trees and mountain peaks, Kumuda, Dvivida, Mainda, Nila and Sharabha
marched forwards quickly to attack him at once.

तदासतकायः कसपतो दृष्वा र्क्ष्मणमन्तितम् |

आदाय सनसशतुं बाणसमदम् वचनमब्रवीत् || ६-७१-५०
50. dR^iShvaa = seeing; lakShmaNam = Lakshmana; utthitam = coming
forth (for battle); atikaayaH = Atikaya; tadaa = then; kupitaH = was
enraged; aadaaya = and taking; nishitam baaNam = a sharp arrow; abraviit =
spoke; idam vachanam = the following words.

Seeing Lakshmana standing in front of him for the battle, Atikaya then
was enraged and taking a sharp arrow, spoke the following words:

बार्स्त्वमसि िौसमत्रे सवक्रमे ष्वसवचक्षणः |

र्च्छ सकम् कार्िदृशुं माम् योधसयतसमच्छसि || ६-७१-५१
51. saumitre = O Lakshmana; tvam asi = you are; avichakShaNaH =
ignorant; vikrameShu = of a fight; baalaH = you are a minor; gachchha = go
away; kim = why; ichchhasi = do you wish; yodhayitum = to fight; maam =
with me; kaala samkaasham = who is like Yama the Lord of Death.

"O Lakshmana! You are still a boy. You are ignorant of a fight. Why do
you wish to fight with me, who is like Yama the Lord of Death? Go away."

न सह मद्बाहुिृष्टानामस्त्राणाम् सहमवानसप |
िोढमत्सहते वेर्मिररक्षमथो मही || ६-७१-५२
 52. vegam = to the speed; baaNaanaam = of
arrows; madbaahusR^iShTaanaam = discharged by my arms; himavaanapi =
even the Himalaya mountains; na utsahate hi = would not be able; soDhum =
to endure; antarikSham atho mahii = nor the sky nor the earth.

"Even the Himalayan Mountains or the sky or the earth would be unable
to endure the speed of arrows released by my arms."

िखप्रिप्तम् कार्ासिुं प्रबोधसयतसमच्छसि |

न्यस्य चापुं सनवतयस्व मा प्राणाञ्जसह मद्गतः || ६-७१-५३
53. ichhasi = you wish; vibodhayitum = to arouse; kaalaagnim = a fire
that is to destroy the world; sukhaprasuptam = which is sleeping
happily; nivartasya = go back; nyasya = keeping; chaapam = your
bow; maajahi = do not kill; praaNaan = your lives; madgataH = having
approached me with hostile intentions.

"You wish to arouse a fire of dissolution, when it is sleeping happily.

Placing your bow here, go back. Do not lose your life, by fighting against me."

Throwing down in battle, that Atikaya who was exceedingly strong and looking
like a cloud, Lakshmana was greatly delighted and while he was being
worshipped by the multitude of monkeys, thereupon quickly hastened towards
the proximity of Rama.

Having been informed that Atikaya, Dhumraksha, Akampana, Prahasta,

Kumbhakarna and other mighty demons are killed in battle, Ravana felt
anxious. He is surprised as to how Rama and Lakshmana got released from the
bind of arrows, made by Indrajit, his son earlier. He feels that no demon is
capable of defeating Rama, Lakshmana, Sugreeva and Vibhishana. He enjoins
demons to protect the City of Lanka and even Ashoka garden, where Seetha
has been kept in capture. He asks the army not to be indifferent to the
movements of the monkey-warriors. After issuing the necessary instruction to
his army, he enters deep into his palace and remains boarding over the loss of
Atikaya, his son.

Seeing Ravana, his father looking lamented after hearing the death of Ravana's
sons and brothers, Indrajit promises to destroy Rama and Lakshmana. He sets
out, for the battle, accompanied by his army. After reaching the battle-field,
Indrajit performed a sacrificial ritual there, duly making an oblation to the fire.
After performing the sacrificial rite, Indrajit goes himself invisible into the sky.
Indrajit then showers multitude of arrows towards the monkeys and the
monkeys lose their consciousness. Indrajit tears asunder principal monkey-
warriors by his maces and arrows. Then, he rains a multitude of arrows of
Rama and Lakshmana. Rama says to Lakshmana that he along with Lakshmana
can act as thought they fell unconscious, so that Indrajit can return to Lanka,
boasting of his laurels of victory. Grievously hurt on the battle field by the
missiles of Indrajit, Rama and Lakshmana along with the whole army of
monkeys fell unconscious.

ि हसवजाय र्िुंस्कारै माय ल्यर्न्धपरस्कृतैः || ६-७३-२२

जहुवे पावकुं तत्र राक्षिेन्द्रः प्रतापवान् |
23. shastraaNi = weapons; sharapatraaNi = serving the purpose as
reeds; vibhiitikaaH = chips of Vibhitika tree; samidhaH = serving as fuel; atha
lohitaani vaasaamsicha = and then using red pieces of cloth; tathaa =
and; kaarShNaayasam sruvam = the sacrificial ladle was made of iron.

That valiant leader of demons offered oblations to fire there, with

garlands and pounded sandalwood, including clarified butter and parched grain.

ि तत्रासिुं िमािीयय शरपत्रैः ितोमरै ः || ६-७३-२४

िार्स्य िवय कृष्णस्य र्र्ुं जग्राह जीवतः |
24. samaastiirya = duly spreading; agnim = fire; sharapatraiH = with
reeds (in the form of other weapons); satomariaH = accompanied by
lances; tatra = there; saH = he; jagraaha = elapsed; galam = the neck; jiivitaH
chhagasya = of a live goat; kR^iShNa varNasya = of dark hue (for offering it
to the fire as an oblation).

Duly spreading fire with reeds (in the form of other weapons)
accompanied by lances there, Indrajit elapsed the neck of a live goat of dark hue
(for offering it to the fire as an oblation).

िकृदे व िसमद्धस्य सवधूमस्य महासचय षः || ६-७३-२५

बभूविासन सर्ङ्गासन सवजयुं यान्यदशय यन् |
25. mahaarchiShaH = from the great fire of flames; samiddhasya = set
ablaze; sakR^ideva = (by that offering having been thrown into it) acting at
once; vidhuumasya = smokeless; babhuuva = arose; yaani taani =
such; liN^gaani = signs; aadarshayan = showing; vijayam = victory (of the
past).

From the great fire of flames, set ablaze by that offering having been
thrown into it acting at once without smoke, appeared such signs as had
beckoned victory (of the past).

ि पावकुं पावकदीप्तते जा |
हुत्वा महेन्द्रप्रसतमप्रभावः|
ि चापबाणासिरथाश्विूतः |
खेऽिदय ध आत्मानमसचन्त्यरूपः || ६-७३-२९
29. hutvaa = having propitiated offerings in fire; saH =
Indrajit; paavaka diipta tejaaH = having a splendour; shining like the
fire; mahendra pratima prabhaavaH = having a night similar to that of Indra
the lord of celestials; achintya viirya = possessing an unimaginable
prowess; andardadha = became invisible; aatmaanam = himself; khe = in the
sky; sachaapabaaNaasi rathaashvasuutaH = with the bow; arrows; sword;
chariot; horses; charioteer and all.

Having propitiated offering in fire, Indrajit, having a splendour shining

like the fire, having a might similar to that of Indra, and possessing an
unimaginable prowess, became himself invisible in the sky, with the bow,
arrows, sword, chariot, horses, charioteer and all.

ते केवर्ुं ििदृशः सशताग्रान् |

बाणारणे वानरवासहनीष|
माया सनर्ूढुं च िरे न्द्रशत्रुं |
न चात्र तुं राक्षिमभ्यपश्यन् || ६-७३- ५६
56. te = those monkeys; raNe = in battle; samdadR^ishuH =
saw; kevalam = only; baaNaan = arrows; sitaagraan = with pointed
tips; vaanara vaahiniiShu = falling on the armies of monkeys; na apashyan =
they could not see; atra = there; tam raakShasam api = that Indrajit the
demon; surendrashatrum = the enemy of Indra; maayaavignuDham =
remaining concealed by his conjuring trick.

Those monkeys in battle saw only arrows with pointed tips falling on the
armies of monkeys. They could not see there, that Indrajit the demon, the enemy
of Indra, remaining concealed by his conjuring trick.

मन्ये स्वयम्भूभयर्वानसचन्त्यो |
यस्यैतदस्त्रुं प्रभवश् च योऽस्य|
बाणावपाताुं स्त्वसमहाद्य धीमन्
मया िहाव्यग्रमनाः िहस्व || ६-७३-७०
70. manye = I think; bhagavaan svayambhuuH = the self-born Lord
Brahma; yaH prabhavaH = who is the source of this universe; achintyaH = is
inconceivable; etat astram = and by whom this missile (is
presided); dhiiman = O wise one!; avyagramanaaH = remaining undistracted
in mind; tvam = you; sahasva = bear; mayaa saha = along with me; iha =
here; baaNaavapaatam = the hail of arrows; adya = today.

"I think the self-born Brahma who is the source of the universe is
inconceivable and this missile is presided over by him. O wise one! Remaining
undistracted in mind, you bear along with me today the hail of arrows here."
After having been struck by Brahma's missile released by Indrajit, Rama and
Lakshmana became unconscious. Sixty-seven crores of monkeys fainted.
Hanuma and Vibhishana, however in consciousness, roared about in the battle-
front with torches in their hands, making a search of Jambavan. They find
Jambavan. Jambavan requests Hanuma to proceed to Himalayas, by crossing
over the ocean and to bring four important herbs, viz. Mrita Sanjivani, Vishalya
karani, Suvarna karani and Sandhani; so as to bring succour to the fainted army
of monkeys. Hanuma begins his journey to Himalayas and reaches Mount
Rishabha, where the wonderful herbs exist. Hanuma searches for the four
wonderful herbs. But the herbs appear invisible for him. Hanuma uproots the
mountain clothed with the four celestial herbs and carries it along with him.
Inhaling the odour of those herbs, Rama, Lakshmana and all the monkeys
regain their normal health.

ब्राममस्त्रुं तदा धीमान्मानसयत्वा त मारुसतः |

सवभीषणवचः श्रत्वा हनूमाुं िमथाब्रवीत् || ६-७४-५
5. tataH = then; hanumaan = Hanuma; dhiimaan = the intelligent
one; maarutiH = and the son of wind-god; maanayitvaa =
honouring; braahmam astram = the missile of Brahma; shrutvaa = and
hearing; vibhiiShaNa vachaH = the words of Vibhishana; abraviit =
spoke; idam = these words.

Then, the intelligent Hanuma, the son of wind-god, paying honour to the
missile presided over by Brahma and hearing the words of Vibhishana, spoke
the following words:

"Let us restore to confidence whosoever is in this army of energetic monkeys,

after having been struck by the missile."
Both those valiant ones, Hanuma and Vibhishana, together at that time of the
night, roamed about in the battle-front, with torches in their hands.
 िग्रीवमङ्गदुं नीर्ुं शरभुं र्न्धमादनम् |
र्वाक्षम् च सिष्जेंणम् च वेर्दशय नमाहुकम् || ६-७४-१०
मैिुं नर्ुं ज्योसतमखुं सिसवदुं पनिुं तथा |
सवभीषणो हनूमाुं श्च ददृशाते हतारणे || ६-७४-११
10; 11. vibhiShaNaH = Vibhishana; hanuumaamcha = and
Hanuma; dadR^ishaate = saw; sugriivam = Sugreeva; aN^gadam =
Angada; niilam = Nila; sharabham = Sharabha; gandhamaadanam =
Gandhamadana; gavaakSham = Gavaksha; suSheNam cha =
Sushena; vegadarshinamevacha = Vegadarshi; maindam = Mainda; nalam =
Nala; jyotimukham = Jyotimukha; vaanaram chaapi = and a monkey
called; dvividam = Dvivida; hataan = who were struck down; raNe = in battle.

Vibhishana and Hanuma saw Sugreeva, Angada, Nila, Sharabha,

Gandhamadana, Gavaksha, Sushena, Vegadarshi, Mainda, Nala, Jyotimukha
and a monkey called Dvivida, who were struck down on the battle-field.

िप्तषसष्टहयताः कोयो वानराणाुं तरन्तस्वनाम् |

अह्नः पञ्चमशेषेण वल्लभे न स्वयम्भवः || ६-७४-१२
12. vallabhena = by the cherished missile; svayambhuvaH = of Brahma;
the self-born creator; sapta ShaSTiH = sixty seven; koTyaH =
crores; tarasvinaam vaanaraaNaam = of energetic monkeys; hataaH = were
struck down; ahnaH paN^chama sheSheNa = in the fifth and last period* of
the day.

Sixty seven crores of powerful monkeys were struck down by the

cherished missile of Brahma, the self-born creator, in the fifth and last period*
of the day.
*The twelve hours of the day were commonly divided into five parts consisting
of six Ghatikas (or two hours and twenty four minutes) each. They were known by
the names of PraataH (early morning), Sangava (forenoon), Madhyaahva (midday),
Aparaahna (afternoon) and Saayaahna (evening).
Hanuma, along with Vibhishana, began to search for Jambavan, while looking
at the terrific army (wounded by the arrows) which appeared like the tide of an
ocean.
"O Vibhishana, the leader of demons, with a great prowess! I am able to
recognize you by your voice alone. Pierced with sharp arrows, I am not able to
see you with my eyes."

BOLD

अञ्जिर सुप्रजर येि र्रतररश्वर च िैरृत |

ििूर्रन्वरिरश्रेष्ठः प्ररिरन्धररयते क्व हचत् || ६-७४-१८
18. suvrata = O Vibhishana; of good manners!; hanuman = (Does)
Hanuma; vaanara shreShThaH = the foremost among monkeys; yena = because
of whom; aN^janaa = Anjana (his mother); maatarishraacha = and the wind-
god; suprajaaH = are his blessed parents; praaNaandharayate = holding his
lives; kvachit = anywhere?

"O Vibhishana, of good manners! Does Hanuma, the foremost among

monkeys, because of whom, Anjana (his mother) and the wind-god are his
blessed parents survive, holding his life any where nearby?"

श्रत्वा जाम्बवतो वाक्यमवाचे दुं सवभीषणः |

आययपत्रावसतक्रम्य किापृच्छसि मारुसतम् || ६-७४-१९
19. shrutvaa = hearing; vaakyam = the words; jaambavataH = of
Jambavan; vibhiiShaNaH = Vibhishana; uvaacha = spoke; idam =
these; vaakyam = words; kasmaat = why; pR^ichchhasi = do you
ask; maarutim = about Hanuma; atikramya = leaving unnoticed; aaryaputrau =
the venerable sons of Dasaratha?

Hearing the words of Jambavana, Vibhishana spoke the following words,

"why do you enquire about Hanuman, passing over the venerable sons of
Dasaratha?"
 नैव राजसन िग्रीवे नाङ्गदे नासप राघवे |
आयय ििसशयतः स्ने हो यथा वायिते परः || ६-७४-२०
20. aarya = O venerable one!; yathaa = how; paraH = an
exceptional; snehaH = affection; samdarshitaH = is shown; vaayusute = in
Hanuma; naiva = (the same) is neither shown; sugriive = in
Sugreeva; raajam = the king; na aN^gade = nor in Angada; na [Link] =
nor even in Rama.

"O venerable one! The exceptional affection, you are showing towards
Hanuma, is not being shown towards Sugreeva or Angada or even Rama."

सवभीषणवचः श्रत्वा जाम्बवान्वाक्यमब्रवीत् |

शृण नैरृतशादू य र् यिापृच्छासम मारुसतम् || ६-७४-२१
21. shrutvaa = hearing; vibhiiShaNa vachaH = the words of
Vibhishana; jaambavaan = Jambavan; abraviit = spoke; vaakyam = the
following words; nairR^ita shaarduula = O the foremost among
demons; shR^iNu = hear; yasmaat = why; pR^ichchhaami = I am
asking; maarutim = about Hanuma.

Hearing the words of Vibhishana, Jambavan replied as follows: "O the

foremost among demons! Listen to me, why I am enquiring about Hanuma."

BOLD

अस्मिञ्जीवहत वीरे तु ितर्प्यितं बलर्् |

ििूर्त्युस्मितप्ररिे जीवन्तोऽहप र्ृतर वयर्् || ६-७४-२२
22. asmin viire = If this brave Hanuma; jiivati = is surviving; balam =
the (whole) army; hatamapi = even if killed; ahatam = is unhurt; hanuumati =
If Hanuma; ujghitapraaNe = has given up his life; vayam = we; mR^itaaH =
are dead; jiivantaH api = even though living.

"If that brave Hanuma is surviving, the whole army even if killed, is
unhurt. On the other hand, if Hanuma has given up is life, we are all dead, even
though living."
 सध्रयते मारुसतिात मारुतप्रसतमो यसद |
वैश्वानरिमो वीये जीसवताशा ततो भवे त् || ६-७४-२३
23. taata = O dear child!; maarutiH yadi = Hanuma; maaruta pratimaH =
equal to the wind; vaishvaanara samaH = and equal to the fire; viirye = in
prowess; dharate = survives; tataH = then; jiivitaashe bhavet = there is a hope
to live (for us).

"O dear child! If Hanuma, who is equal to the wind and the fire in
prowess, survives; then there is a hope for all of us to survive.'

ततो वृद्धमपार्म्य सनयमे नाभ्यवादयत् |

र्ृह्य जाम्बवतः पादौ हनूमान्मारुतात्मजः || ६-७४-२४
24. tataH = thereafter; hanuman = Hanuma; maarutaatmajaH = the son
of wind-god; upaagamya = approaching; NR^iddham = the elderly
Jambavan; abhyavaadayat = offered his salutation; gR^ihya paade = by
grasping the feet; jaambavataH = of Jambavan; vinayaat = with modesty.

Thereafter, Hanuma the son of wind-god approaching the elderly

Jambavan, offered his salutation, by grasping the feet of Jambavan with
modesty.

ततोऽब्रवीन्महातेजा हनूमिुं ि जाम्बवान् |

आर्च्छ हररशादू य र्वानराुं स्त्रातमहय सि || ६-७४-२६
26. tataH = then; saH = that; jaambavaan = Jambavan; mahaatejaaH = of
great splendour; abraviit = spoke; hanuumantam = to Hanuma (as
follows); aagachchha = come on; harishaarduula = O foremost of
demons!; traatum arhasi = you ought to protect; vaanaraan = the monkeys.

Thereafter, that Jambavan of great splendour spoke to Hanuma as

follows: "Come on, O foremost of monkeys! You ought to protect the lives of
monkeys."
 नान्यो सवक्रमपयाय प्तस्त्वमे षाुं परमः िखा |
त्वपराक्रमकार्ोऽयुं नान्युं पश्यासम कञ् चन || ६-७४-२७
27. tvam = you; paramaH = are the great; sakhaa =
companion; eShaam = for these monkeys; vikram paryaaptaH = by your
copious prowess; na anyaH = there is no other person; ayam =
this; tvatparaakrama kaalaH = is the time to show your prowess; na
pashyaami = I do not see; kamchana = any; anyam = other person.

"You are the great companion for these monkeys, by your copious
prowess. There is no other person. This is the appropriate time to show your
prowess. I do not see any other person to do it."

र्त्वा परममवानमपययपरर िार्रम् |

सहमविुं नर्श्रेिुं हनूमन्र्िमहय सि || ६-७४-२९
29. hanuumaan = O Hanuma!; arhasi = you ought; gantum = to
go; himavantam = to Himalaya; nagashreShTham = the foremost of
mountains; gatvaa = by traveling; uparyupari = higher and higher
over; paramam = the large; saagaram = ocean.

"O Hanuma! You ought to go to Himalaya, the foremost of mountains, by

traveling higher and higher over the large ocean."

ततः काञ्चनमत्यग्रमृ षभुं पवय तोत्तमम् |

कैर्ािसशखरुं चासप द्रक्ष्यस्यररसनषूदन || ६-७४-३०
30. ariniShuudana = O annihilator of enemies!; tataH =
thereupon; drakShyasi = you will see; tatra = there; R^iShabham = Mount
Rishabha; parvatottamam = the excellent mountain; kailaasa shikharam = and
the peak of Kailasa; kaaN^chanam = of golden hue; atyugram = and very
much powerful.

"O annihilator of enemies! Thereafter, you will see there the Mount
Rishabha, the excellent mountain and the very much powerful peak of Kailasa,
with a golden hue."
 मृतिञ्जीवनीुं चै व सवशल्यकरणीम् असप |
िौवणयकरणीुं चैव िन्धानीुं च महौषधीम् || ६-७४-३३
33. mR^ita sanjivaniimchaiva = (you can see) Mrita sanjiivani (capable
of restoring the dead to life) and also; vishalyakaraNiim api = Vishalyakarani
(capable of extracting weapons and healing all wounds inflicted by
weapons); suvarNakaraNiimchaiva = Suvarna karani (restoring the body to its
original complexion); samdhaaniimcha = and sandhani (capable of joining
severed limbs or fractured bones); mahauShadhim = the great herb.

"You can see there, Mrita Sanjivani (capable of restoring the dead to life),
Vishalyakarani (capable of extracting weapons and healing all wounds inflicted
by weapons), Suvarnakarani (restoring the body to its original complexion) and
Sandhani, the great herb (capable of joining severed limbs or fractured bone)."

ि ब्रमकोशुं रजतार्युं च |
शक्रार्युं रुद्रशरप्रमोक्षम् |
हयाननुं ब्रमसशरश्च दीप्तुं |
ददशय वैवस्वत सकङ्कराुं श् च || ६-७४-५९
59. saH = he; dadarsha = saw; brahmakosham = the abode of Brahma
the lord of creation; rajataalayamcha = Kailasa the abode of Shiva the lord of
dissolution; shakraalayam = the abode of Indra the lord of
celestials; rudrasharapramokSham = arrow-discharging place of Rudra (a
figure of half-male and half-female born from Brhama's
forehead); hayaananam = the worshipping place of Hayagriva; the horse -faced
form of Vishnu; diiptam = the shining; brahmashiraH cha = place at which
Brahma's head fell down; vaivasvata kimkaraamshcha = the sun-god and
Kimkaras.

He saw the abode of Brahma the lord of creation, Kailasa the abode of
Shiva the lord of dissolution, the abode of Indra the lord of celestials, the arrow-
discharging place of Rudra, the worshipping place of Hayagriva, the horse-faced
form of Vishnu, the shining place at which Brahma's head fell down, the sun-
god and Kimkaras.
 वज्रार्युं वै श्वरणार्युं च |
िूययप्रभुं िू ययसनबन्धनुं च |
ब्रमािनुं शङ्करकामय कुं च |
ददशय नासभुं च विन्धरायाः || ६-७४-६०
60. dadarsha = (He) saw; vahnyaalayam = the abode of Agni; the fire-
god; vaishravaNaalayam = the abode of Kubera (son of sage
Visrava); suuryaprabham = shining like the sun; suuryanibandhanamcha = the
spot where the sun was tied down (for being scrapped by Viswakarma; the
celestial craftsman; the satisfaction of chaya; his wife); brahmaasanam = the
abode of Brahama; shaN^kara kaarmukam cha = the abode of bow belonging
to Lord Shiva vasundharaayaaH naabhimcha = and the novel of the earth
(containing the hole through which one can enter Patala the nethermost
subterranean region).

He saw the abode of Agni the fire-god, the abode of Kubera (son of
Visrava) shining like the sun, the spot where the sun was tied down, the abode
of Brahma, the abode of bow belonging to Lord Shiva and the novel of the earth
(containing the hole through which one can enter Patala the nethermost
subterranean region).

ि तुं िमपाय खमपपात |

सवत्रास्य र्ोकान्सिरान्सरे न्द्रान् |
िुंिूयमानः खचरै रनेकैर् |
जर्ाम वेर्ाद्गरुडोग्रवीययः || ६-७४-६८
68. samutpaaTya = having uprooted; tam = that mountain; vitraasya =
frightening; lokaan = the worlds; sasuraasurendraan = including the leaders of
celestials and demons inhabiting them samstunyamaanah = and being
praised; anekaiH = by many; khacharaiH = aerial beings; utpapaata =
(Hanuma) sprang up; kham = into the sky; jagaama vegaat = and proceeded
speedily; garuDogravegaH = with the terrible speed of Garuda the eagle.

Having uprooted that mountain, frightening the worlds together with the
leaders of celestials and demons inhabiting them and being praised by many
aerial beings, Hanuma sprang up into the sky and proceeded expeditiously with
the terrible speed of Garuda the eagle.
 By the fragrance of those most powerful herbs, all those monkey-
warriors who were earlier dead were healed momentarily of their wounds,
relieved of their pain, even as those who are asleep fully get up at the close of
night.

ततो हररर्य न्धवहात्मजि |

तमोषधीशै र्मदग्रवीययः |
सननाय वे र्ान्तद्धमविमे व
पनश्च रामे ण िमाजर्ाम ||६-७४-७७
71. aalambya = taking hold; raakShasam balam = of the army of
demons; visrastakesha vasanam = whose hair and raiments were kept in order
with difficulty; vimukta kavachadhvajam = and whose armours and standards
were thrown away; vaanaraaH = the monkeys; paryavaarayan = surrounded
them on all sides.

Then, Hanuma the son of wind-god, with a great speed, carried away that
mountain of herbs quickly back to the mountains of Himalayas and again joined
Rama.

King Sugreeva asks Hanuma to arrange for setting ablaze the City of
Lanka. With torches in their hands, some monkeys throw fire to all parts of
Lanka. The City, burnt by the monkeys within a short time, assumed like the
earth burning at the time of a terrific dissolution of the world. Getting healed of
their wounds, Rama and Lakshmana take their bows to resume fighting. Gates
and buildings in the city are tumbled down by Rama's arrows. Ravana gets
enraged and sends Kumbha and Nikumbha the sons of Kumbhakarna along with
other demons to the battle. A terrific fighting ensure between the monkeys and
the demons. All the monkeys finally surround the army of demons in all sides.

Angada kills Kampana and severely injures Shonitaksha, the demons in

battle. Angada, along with Mainda and Dvivida the monkey-warriors encounter
Shonitaksha, Yupaksha and Prajangha. Angada kills Prajangha. Shonitaksha dies
in the hands of Dvivida and Youpaksha at the hands of Mainda. When Kumbha
throws down Angada in the battle-field, Rama sends some more monkey-chiefs
headed by Jambavan. Sugreeva, with his thunderbolt-like fist, strikes Kumbha
with a heavy blow and kills him.

Seeing Kumbha his brother killed in battle, the enraged Nikumbha with
an iron club as his weapon roars and faces the battle. Hanuma directly attacks
Nikumbha, by striking his fist forcibly on Nikumbha's breast. Unmoved by that
blow, Nikumbha lifts Hanuma, off the ground. Hanuma in retaliation frees
himself and throws down Nikumbha on the ground. Hanuma descends on
Nikumbha, pounds his chest with his fist, catches his head and tears it off.
Thus, Nikumbha dies at the hands of Hanuma.

Ravana orders Makaraksha, the son of Khara to proceed to the battle-

field with an army and to kill Rama, Lakshmana and the monkeys. Makaraksha,
surrounded by his army of demons, set out for the encounter. Makaraksha's
whip and flag staff fall down all of a sudden, by the will of providence and a
dust-storm ensued. Ignoring those portents, Makaraskha's army march
forward in the battle-field, to reach Rama and Lakshmana.

Fight again ensues between monkeys and demons, when Makaraksha

enters the battle-field. The monkeys get frightened of Makaraksha's arrows
and begin to run away. Rama comes in and intercepts the demons with his hail
of arrows. Makaraksha challenges Rama to fight with him. Rama tears off the
arrows hurled by Makaraksha and Makaraksha broke the arrows released by
Rama. Finally, Rama breaks the chariot and its horses of his chariot, stands on
the ground, takes a splendorous spike in his hand to fight and hurls it on Rama.
Rama chops it off with his four arrows. When Makaraksha rushes towards
Rama to fight with his fist, Rama hurls a mystic missile from his bow and kills
him on the spot. The demons get frightened and run away to Lanaka.
 Ravana instructs Indrajit to proceed to the battle field. Before
proceeding t the battle, Indrajit performs ceremorial oblations into a sacred
fire and obtains a capacity of going out of sight while fighting. He proceeds to
the battle-field and releases a flood of arrows towards Rama and Lakshmana,
while himself remaining invisible in the sky. With a network of arrows, Indrajit
creates a darkness in the sky and showers a multitude of steel arrows towards
Rama and Lakshmana. Sharp golden shafts arrows are then released by Rama
and Lakshmana. Struck by the arrows discharged by Indrajit, monkeys in
hundreds fall down dead. Then, Rama and Lakshmana reflect on the various
ways and means to destroy Indrajit.

Then, Lakshmana for his part was enraged and told his brother that he
would employ the missile presided over by Brahma for the purpose of killing all
the demons.

अयध्यमानुं प्रच्छन्नुं प्राञ्जसर्ुं शरणार्तम् |

पर्ायिुं प्रमत्तुं वा न त्वुं हिसमहाहय सि || ६-८०-३९
39. tvam na arhasi = you ought not; hantum = to kill; iha =
here; ayudhyamaanam = one who is not fighting; prachchhannam = or one who
is hiding; praaN^jalim = or the one who is a refugee; palaayamaanam = or
who is fleeing; mattam vaa = or who is intoxicated.

"You ought not to kill on this earth one who is not fighting or one who is
hiding or one who seeks refuge with joined palms or is fleeing or is
intoxicated."

Placing an illusory live image of Seetha in his chariot, Indrajit along with
his army enters the battle-field. Hanuma with his army of monkeys march in
front to face Indrajit in battle. While Hanuma and his army are watching,
Indrajit pulls Seetha by her hair and unsheathed his sword. Indrajit kills the
illusory living image of Seetha, with his sharp sword.
 इन्द्रसजत्त ततो दृष्वा भ्रातरौ रामर्क्ष्मणौ |
रणायाभ्यद्यतौ वीरौ मायाुं प्रादष्करोत्तदा || २-८१-४
4. dR^iShTvaa = seeing; viirau bhraatarau = the two valiant
brothers; raamalakShmaNau = Rama and lakshmana; abhyudyatau = who were
prepared; raNaaya = for the battle; indrajit tu = Indrajit for his part; tadaa =
then; praaduShkarot = demonstrated; maayaam = his conjuring tricks.

Seeing the two valiant brothers, Rama and Lakshamana, who were
prepared for the encounter, Indrajit for his part, then started to demonstrate his
conjuring tricks.

इन्द्रसजत्त रथे थथाप्य िू ताुं मायामयीुं तदा |

बर्ेन महतावृत्य तस्या वधमरोचयत् || २-८१-५
5. sthaapya = placing; maayaamayiim siitaam = an illusory image of
Seetha; rathe = on his chariot; indrajit tu = Indrajit for his part; mahataa = and
a huge; balena aavR^itya = army surrounding it; tadaa = then; aarochayat =
intended; tasyaaH vadham = to kill her.

Placing an illusory image of Seetha on his chariot and a large army

surrounding the chariot, Indrajit intended to kill her.

ि ददशय हतानिाुं िीताम् इन्द्रसजतो रथे |

एकवेणीधराुं दीनामपवािकृशाननाम् || २-८१-९
पररन्तिष्टैकविनाममृजाुं राघवसप्रयाम् |
रजोमर्ाभ्यामासर्प्तै ः िवयर्ात्रैवयरन्तस्त्रयम् || २-८१-१०
9. saH = that Hanuma; dadarsha = saw; siitaam = Seetha; raaghava
priyaam = the wife of Rama; vara striyam = the best among
women; hataanandaam = bereft of joy; eka veNiidharaam = wearing only a
single braid of hair; diinaam = looking miserable; upavaasakR^ishaananaam =
with her face emaciated due to fasting; parikliShTaika vasanaam = wearing a
single worn-out clothing; amR^ijaam = unadorned; sarvagaatraiH = and with
all her limbs; aaliptaiH = covered; rajomalaabhyaam = with dust and
dirt; indrajitaH = in Indrajit's rahte = chariot.
 That Hanuma saw Seetha, the wife of Rama, the best among women,
bereft of joy, wearing only a single braid of hair, looking miserable, with her
face emaciated due to fasting, dressed in a single worn-out clothing, unadorned
and with all her limbs covered with dust and dirt; in the chaiot of Indrajit.

र्ृहीतमूधयजाुं दृष्वा हनूमािै न्यमार्तः |

दःखजुं वाररनेत्राभ्यामत्सृजन्मारुतात्मजः || २-८१-१६
16. dR^iShTvaa = on seeing; gR^ihiita muurdhajaam = her seized by the
hair (by Indrajit); hanuumaan = Hanuma; maarutaatmajaH = the son of wind-
god; dainyam aagataH = was confounded with misery; utsR^ijat = and
shed; vaari = tears; netraabhyaam = from his eyes; duHkhajam = in agony.

On seeing her seized by the hair Hanuma the son of wind-god was
confounded with affliction and shed tears, in agony from his eyes.

दरात्मन्नात्मनाशाय केशपक्षे परामृ शः |

ब्रमषीणाुं कर्े जातो राक्षिीुं योसनमासश्रतः || २-८१-१८
18. duraatman = O; evil-minded one!; jaataH = born; brahmarShiiNaam
kule = in a dynasty of Brahmanical sages; aashritaH yonim = but belonging to
the race; raakShasiim = of demons; paraamR^ishaH = you
touched; keshapakShe = a lock of her hair; aatmanaashaaya = for your own
ruin.

"O evil minded one! Born in a dynasty of Brahmanical sages, but

belonging to demoniacal race, you touched a lock of her hair, for your hair, for
your own ruin."

सधक्त्वाुं पापिमाचारुं यस्य ते मसतरीदृशी |

नृशुंिानायय दवृय त्त क्षद्र पापपराक्रम || २-८१-१९
अनाययस्येदृशुं कमय घृणा ते नान्ति सनघृय ण |
 19. nR^ishamsa = O cruel one!; anaarya = O vulgar one!; durvR^itta =
O mean fellow!; kShudra = O wicked demon!; paapaparaakrama = having
sinful prowess!; nirghR^iNa = O pitiless one!; tvaam dhik = woe be to
you; paapa samaacharam = of sinful conduct!; yasya iidR^ishii = in whom
such; matiH = a resolve; te = of you; iidR^isham karma = such an
act; anaaryasya = is worthy of a barbarian; gR^iNaaa te naasti = there is no
pity in you!.

"O cruel, vulgar and mean fellow! O wicked demon of sinful prowess! O
pitiless fellow! Woe be to you, of sinful conduct, in whom such a resolve has
taken place. Such an act is worthy of a barbarian. There is no pity in you."

िग्रीवस्त्वुं च रामश्च यसन्नसमत्तसमहार्ताः || २-८१-२६

ताुं हसनष्यासम वै देहीमद्यै व तव पश्यतः |
26. yannimittam = for whose sake; sugriivaH = Sugreeva; tvam cha =
yourself; raamashcha = and Rama; aagataaH = came; iha =
here; vadhiShyaami = I am going to kill; vaidehiim = Seetha; adyaiva = now
itself; tava pashyataH = while you stand looking on.

"For whose sake, Sugreeva, yourself and Rama came here, I am going to
kill Seetha now itself, while you stand looking on."

Led by Hanuma, the monkeys fight with the demons in battle with trees
and rocks. On seeing his army seriously hurt, Indrajit releases a number of
arrows and kills some monkeys. Hanuma destroys some terrible demons with
trees and rocks. Later, Hanuma along with his army returns to the presence of
Rama. Indrajit pours oblations into the sacred fire at the santuary of
Nikumbhila.

Hanuma, with his army, approaches Rama and informs him that Indrajit
has killed Seetha. Rama faints away, upon hearing that news. The monkeys
sprinkle water on Rama, so that he regains consciousness. Then, Lakshmana
embraces Rama and discusses with him the roles of vice and virtue in life. After
consoling Rama, Lakshmana prepares for a fight with Indrajit.
 Vibhishana comes to Lakshmana and beholds Rama having fallen into a
swoon and lying in the lap of Lakshmana. Lakshmana informs Vibhishana that
on hearing the words of Hanuma saying that Seetha was killed by Indrajit,
Rama fell into a swoon. Telling Rama the secret of conjuring trick practiced by
Indrajit in killing an illusory image of Seetha, Vibhishana assures him of Seetha
being still alive and urges him to send Lakshmana with an army to the
sanctuary of Nikumbhila.

मनजेन्द्रातय रूपे ण यदक्तस्त्वुं हनूमता |

तदयक्तमहुं मन्ये िार्रस्ये व शोषणम् || ६-८४-९
9. aham = I; manye = think; yat tat = that which; tvam = you; uktaH =
have been told; hanuumataa = by Hanuma; aartaruupeNa = with a sorrowful
temper; manujendra = Oruler of men; ayuktam = is absurd; shoShaNam iva =
as the drying up; saagarasya = of the sea.

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

असभप्रायुं त जानासम रावणस्य दरात्मनः |

िीताुं प्रसत महाबाहो न च घातुं कररष्यसत || ६-८४-१०
10. mahaabaaho = O; the long-armed!; jaanaami = I
know; abhipraayam = the design; duraatmanaH raavaNasya = of the evil-
mined Ravana; siitaam prati = towards Seetha; na kariShyati = He would
never do; ghaatam = the killing (of Seetha).

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

Vibhishana suggests Rama to send Lakshmana to kill Indrajit, even

before Indrajit completes the sacrificial fire in the sanctuary of Nikumbhila.
Rama then asks Lakshmana to proceed with the battle along with armies of
Sugreeva, Hanuma, Jambavan and Vibhishana. Lakshmana proceeds to
Nikumbhila along with Hanuma, Vibhishana and Jambavan to kill Indrajit.
Lakshmana accompanied by Vibhishana, Angada and Hanuma penetrates that
heterogeneous army of the enemies at the sanctuary of Nikumbhila.

On the advice of Vibhishana, Lakshmana releases a multiple of arrows

towards Indrajit. A fight ensues between bears monkeys and demons. Hearing
the terrible noise of the battle, Indrajit discontinues his sacrificial rite and
enters the battle-field. Hanuma with trees as weapons, plays havoc among the
demons and challenges Indrajit to a duel. Lakshmana catches sight of Indrajit,
coming in his chariot.

Vibhishana takes Lakshmana to the place where indrajit is performing

the sacrificial rite. He advises Lakshmana to destroy Indrajit even before he
finishes the sacrificial rite at a banyan tree. Indrajit sees Vibhishana there and
starts talking harsh words to him, saying that he has ditched him by bringing
Lakshmana to that place. Vibhishana replies that because of Ravana's vices, he
has left him and joined Rama's side. He further adds that Indrajit and his army
will not survive under the range of Lakshmana's arrows.

इह त्वुं जातिुं वृद्धः िाक्षाद् भ्राता सपतमयम |

कथुं द्रह्यसि पत्रस्य सपतृव्यो मम राक्षि || ८७-६-११
11. raakShasa = O demon!; tvam = you; jaata samvR^iddhaH = are born
and brought up; iha = here; saakShaat = directly; bhraataa = a brother; mama
pituH = to my father; pitR^ivyaH = and an uncle; mama = to me; katham =
how; druhyati = can you be hostile; putrasya = to a son?.

"O demon! You are born and brought up here. You are a direct brother to
my father and a paternal uncle to me. How can you be hostile to a son?
 न ज्ञासतत्वुं न िौहादं न जासतिव दमयते |
प्रमाणुं न च िोदयं न धमो धमय दूषण || ८७-६-१२
12. durmati = O perverted fellow!; dharmaduuShaNa = an abuser of
righteousness!; JNaatitvam = consanguinity; na pramaaNam = is not a
norm; tava = to you; na sauhaardram = nor friendliness; na jaatiH = nor pride
of birth; na saudaryam = nor brotherly feeling; na dharmaH = nor a right
conduct.

"O perverted fellow, an abuser of righteousness! Consanguinity is not a

norm for you, nor friendliness, nor pride of birth, nor a brotherly feeling nor a
right conduct."

शोच्यस्त्वमसि दबयद्धे सनिनीयश्च िाधसभः |

यस्त्वुं स्वजनमत्सृ ज्य परभृ त्यत्वमार्तः || ८७-६-१३
13. durbuddhe = O evil-minded one!; tvam = you; asi = are; shochyaH =
pitiable; nindaniiyashcha = and deserve to be reproached; saadhubhiH = by
the virtuous; yaH utsR^ijya = (in that) having abandoned; svajanam = your
own kind; tvam aagataH = you have entered into; parabhR^ityatvam = the
service of our enemy.

"O evil-minded one! You are pitiable and deserve to be reproached by the
virtuous, in that having abandoned your onw kind, you have entered into the
service of our enemy."

राक्षिेन्द्रितािाधो पारुष्युं त्यज र्ौरवात् |

कर्े यद्यप्यहुं जातो रक्षिाुं क्रूरकमय णाम् || ८७-६-१९
र्णोऽयुं प्रथमो नृइणाुं तन्मे शीर्मराक्षिुं |
19. asaadho = O the wicked one!; raakShasendrasuta = O
Indrajit!; gauravaat = out of respect; tyaja = abandon; pauruShyam = the
harshness; aham jaataH yadyapi = even if I am born; rakShasaam kulam = in a
demoniac race; kruura karmaNaam = doing cruel acts; me shiilam = my nature
(of goodness); yaH prathamaH guNaH nR^iiNaam = which is the prime virtue
of human beings; tat = that; araakShasam = is not demoniacal.
 "O Indrajit the wicked one! Atleast out of respect for the elders, abandon
your harshness. Even if I am born in a demoniac race, which does cruel acts, my
nature is goodness, which is prime virtue of human beings and it is not
demoniacal."

न रमे दारुणेनाहुं न चाधमे ण वै रमे || ८७-६-२०

भ्रात्रा सवषमशीर्ेन कथुं भ्राता सनरस्यते |
20. aham = I; na rame = do not delight; daarunena = in cruel acts; na
rame vai = nor rejoice; adharmeNa cha = in virtuous acts; katham =
how; bhraataa = can a brother; nirasyate = be driven away; bhraatraa = by his
brother; [Link] = even if the former's nature is different.

"I neither delight in cruel acts, nor rejoice in unvirtuous acts. How can a
brother be driven away by his brother, even if the former's nature is different?"

धमाय त्प्रच्यतशीर्ुं सह परुषुं पापसनश्चयम् || ८७-६-२१

त्वक्त्वा िखमवाप्नोसत हिादाशीसवषुं यथा |
21. tyaktvaa = renouncing; puruSham = a man; paapanishschayam = of
sinful resolve; prachyuta shiilam = whose conduct has deviated; dharmaat =
from righeousness; avaapnoti = one attains; sukham = happiness; ashiivisham
yathaa = as (one shakes off) a venomous serpent; hastaat = from his hand.

"Renouncing a man of sinful resolve hose conduct has deviated from

righteousness, one attains happiness, as one shakes off a venomous serpent from
his hand."

परस्वहरणे यक्तुं परदारासभमशाय म् || ८७-६-२२

त्याज्यमाहुदय रात्मानुं वे ि प्रज्वसर्तुं यथा |
22. aahuH = (the wise men) say that duraatmanam = an evil -natured
fellow; yuktam = who is intent; para svaharaNe = on taking away other's
property; paradaaraabhimarshakm = and lustfully touches another's
wife; tyaajyam = is worth shunning; prajvalitam veshmayathaa = as one
abandons a house in flames.

"The wise men say that an evil-natured fellow, who is intent on taking
away other's property and lustfully touches another's wife, is worth shunning, as
one abandons a house in flames."

परस्वानाुं च हरणुं परदारासभमशय नम् || ८७-६-२३

िहृदामसतशङ्काुं च त्रयो दोषाः क्षयावहाः |
23. trayaH = three; doShaaH = faults; kShayaavahaaH = produce
destruction; parasvaanaamharaNam = taking away other's property; para
daaraabhi marshanam = lustfully touching another's wife; suhR^idaam
atishaN^kaacha = and excessive distrust with one's friends.

"Three faults produce destruction. Taking away other's property, lustfully

touching another's wife and excessive distrust with one's friends."

A fierce battle of archery starts between Indrajit and Lakshmana. Indrajit

strikes Lakshmana with seven arrows, Hanuma with ten arrows and Vibhishana
with a hundred arrows/almost at the same time. In retaliation, Lakshmana
strikes Indrajit with a multiple of arrows and Indrajit's armour breaks up into
pieces. Indrajit, in response, strikes Lakshmana with a thousand arrows and
breaks up Lakshmana's armour. A fierce fight ensues for a long time.
Meanwhile, Vibhishana joins the battle-field, to relieve Lakshmana's fatigue.

Vibhishana enters the battle-field and destroys many demons. He speaks

encouraging words to the chiefs of monkeys urging them to carry on the
combat. The monkeys start a furious attack on the demons. Even Hanuma
begins to destroy thousands of demons. Indrajit rushes towards Lakshmana
and starts fighting with him. Lakshmana kills Indrajit's charioteer. Four
excellent monkey-chiefs kill Indrajit's horses and destroys his chariot.
 Indrajit goes back to Lanka and brings another chariot with him. He
attacks the monkeys severely. The monkeys seek refuge in Lakshmana. Indrajit
and Lakshmana continue a fierce battle with their bow and arrows. Lakshmana
destroys Indrajit's chariot. Indrajit strikes three arrows in Lakshmana's forehead
and Lakshmana strikes five arrows on Indrajit's face. When Indrajit strikes
Vibhishana with arrows, Vibhishana kills Indrajit's horses. Fitting a missile
presided over by Indra the lord of celestials, Lakshmana addressed a prayer on
Rama and discharged it towards Indrajit. Indrajit's head gets chopped off and
falls to the ground. Witnessing Indrajit's death, all the monkey-chiefs,
Vibhishana, Hanuma and Jambavan applaud Lakshmana.

With the help of that arrow, the highly powerful and valiant Indra, the
lord of celestials, who had green horses to his chariot, was able to conquer the
demons in a combat which raged between celestials and demons.

Fitting a missile presided over by Indra the lord of celestials, which had
never been defeated in battle, to his excellent bow and drawing it, the glorious
Lakshmana addressed the following prayer, which was intended to achieve his
purpose:

MULA MANTRAM

BOLD

धर्रात्मर सत्यसन्धश्च ररर्ो दरशरहर्याहद || ९०-६-७१

पौरुषे चरप्रहतिन्द्िस्तदे िं जहि ररवहिर्् |
71. shara = O; my dear arrow!; yadi = if; raamaH =
Rama; daasharathiH = the son of Dasaratha; dharmaatmaa = has set his mind
of virtueous; satya sadhashcha = keeps up his promise; apratidvandvaH cha =
and is second to none; pauruSham = in prowess; jahi = kill; enam =
this; raavaNim = Indrajit.

"O my dear arrow! If Rama the son of Dasaratha has set his mind on
virtue, keeps up his promise and is second to none in his prowess, destroy this
Indrajit."
 ऐन्द्रास्त्रेण िमायज्य र्क्ष्मणः परवीरहा || ९०-६-७३
तन्तच्छरः िसशरस्त्राणुं श्रीमज्ज्वसर्तकिर्म् |
प्रमथ्येन्द्रसजतः कायापपात धरणीतर्े || ९०-६-७४
73; 74. samaayujya = charging; aindraastreNa = with a missile presided
over by Indra the lord of celestials; lakShmaNaH = Lakshmana; para
viirahaa = the destroyer of valiant enemies; pramathya = severing; tat =
that; shriimat = gracious; shiraH = head; indrajitaH = of Indrajit; jvalita
kuN^Dalam = which was adorned with blazing ear-rings; sashirastraaNam =
and a head-protector; kaayaat = from his trunk; paatayaamaasa = felled
(it); bhuutale = to the surface of the earth.

75. tat mahat shiraH= that large head; raakShasatanuujasya= of Indrajit;

bhinna skandham= separated from his trunk; rudhirokShitam= and moistened
with blood; dadR^ishe= appeared; bhuumau= on the ground; tapaniiya nibham=
shining like gold.

Lakshmana and Vibhishana approach Rama and inform him that

Indrajit's head has been chopped off. Rama was delighted with the news and
applauds Lakshmana, by embracing him. Rama gets Lakshmana and others
treated by Sushena. After the medical treatment by Suhena, Lakshmana
becomes sound, active and full of joy.

अपूजयत्कमय ि र्क्ष्मणस्य |
िदष्करुं दाशरसथमयहात्मा |
बभूव हृष्टा यसध वानरे न्द्रो |
सनशम्य तुं शक्रसजतुं सनपासततम् || ९१-६-२८
 28. mahaatmaa = great-souled; saH daasharathiH = that
Rama; apuujayat = praised; suduShkaram karma = the very ardous
feat; lakShmaNasya = of Lakshmana; nishamya = hearing; tam shakrajitam =
that Indrajit; nipaatitam = having been killed; yudhi = in
battle; vaanarendraH = Sugreeva; babhuuva = became; hR^iShTaH =
delighted.

That great-souled Rama apllauded the ardous feat of Lakshmana. Hearing

of Indrajit having been kille din battle, Sugreeva became delighted.

Ravana feels distressed in hearing the news of his son's death. He gets enraged
and after deeply pondering over, decides to kill Seetha, who was the root of all
this trouble. Ravana with a sword in his hand, sallies forth towards Ashoka
garden to make a short work of Seetha. Seetha observes Ravana rushing
towards her and laments that after killing Rama and Lakshmana, he is coming
to her place to kill her. Beholding the lamentation of Seetha, Suparshva, a good
and upright minister of Ravana advises Ravana to desist from that dastardly act
and to divert his anger towards Rama in battle. Ravana accepts the advice of
his minister and returns to his assembly-hall.

एष पन्ाः ियोधानाुं िवाय मरर्णे ष्वसप || ९२-६-९

यः कृते हन्यते भतय ः ि पमान् स्वर्य मृच्छसत |
9. eShaH = this; panthaaH = is the path; snyodhaanaam = for great
warriors; sarvaamaragaNeShvapi = even among all the celestial hosts; saH
pumaan = that male offspring; hanyate = who is killed; bhartuH kR^ite = for
the cause of his lord; R^ichchhati = obtains; svargam = heaven.

"This is the path for great warriors even among all the celestial hosts.
That male offspring who is killed for the cause of his lord, obtains heaven."

अद्य दे वर्णाः िवे र्ोकपार्ािथषययः || ९२-६-१०

हतसमन्द्रसजतुं दृष्वा िखुं स्वप्स्स्यन्ति सनभय याः |
 10. dR^iShTvaa = seeing; indrajitam = Indrajit; hatam = having been
killed; samasta = all; devagaNaaH = the hosts of celestials; lokapaalaaH = the
guardians of the world; maharShayaH = the great sages; adya = can
now; svapsyanti = sleep; adya = can now; sukham =
comfortably; nirbhayaaH = and peacefully.

"Seeing Indrajit having been killed, all the hosts of celestials, the
guardians of the world and the great sages now can sleep comfortably and
peacefully."

BOLD

स पुर्त्वधसंतप्तः शूरः क्रोधवशं गतः || ९२-६-२०

सर्ीक्ष्य ररविो बुद्ध्यर वैदेह्यर रोचयिधर्् |
20. saH = that; shuuraH = valiant; raavaNaH = Ravana; putra vadha
samtaptaH = afflicted with the grief of his son's killing; krodhavasham
gataH = got wrapped up in wrath; samiikShya buddhyaa = pondering with his
mind; rochayat = craved; vadham = for the killing; vaidehyaaH = of Seetha.

Afflicted with the grief of his son's killing, that valiant Ravana got
wrapped up in wrath and pondering with his mind, craved for the killing of
Seetha.

तस्य क्रद्धस्य नेत्राभ्याुं प्रापतन्नस्रसबिवः || ९२-६-२३

दीप्ताभ्यासमव दीपाभ्याुं िासचय षः स्ने हसबिवः |
23. ashru bindavaH = drops of tears; praapatan = fell down; tasya
kruddhasya netraabhyaam = from his enraged eyes; snehabindavaH = as drops
of oil; saarchiShaH = with flames; (fall down); diiptaabhyaam = from
blazing; diipaabhyaam = lamps.

Drops of tears fell down from his enraged eyes, as drops of oil with
flames fall down from blazing lamps.
The sound of his teeth, produced from the friction of his teeth as he ground
them, were heard like the noise of a large machine being bragged by the
demons.
Trembling with fear, the demons hid themselves, in whichever quarter to
which he directed his look, enraged as he was, like the fire of universal
dissolution.

कवचुं ब्रमदत्तुं मे यदासदत्यिमप्रभम् || ९२-६-३०

दे वािरसवमदे ष न सभन्नुं वज्रशन्तक्तसभः |
30. devaasura vimardeShu = in the battles between the celestials and
demons; yat kavacham = whatever armour was there; aaditya sama prabham =
which was as brilliant as the sun; brahma dattam = gifted by Brahma the lord
of creation; me = to me; na bhinnam = was not mutilated; vajramuShTibhiH =
by thunderbolt in their fists."

"In the course of combats with the gods and demons, the armour gifted to
me by Brahma, the lord of creation, which is as brilliant as the sun, could not be
mutilated by those who held the thunderbolt in their fists."

यत्तदासभप्रिन्नेन िशरुं कामयकुं महत् || ९२-६-३२

दे वािरसवमदे ष मम दत्तुं स्वयम्भवा |
अद्य तूययशतैभीमुं धनरुिाप्यताुं मम || ९२-६-३३
रामर्क्ष्मणयोरे व वधाय परमाहवे |
32; 33. tadaa = at that time; atiprasannena = by the very
gracious; svayambhuvaa = Brahma the lord of creation; yat mahat
kaarmukam = which large bow; sasharam = along with arrows; dattam = was
given; mama = to me; devaasura vimardeShu = in the combat between gods
and demons; adya = today; utthaapyataam = it can be taken
out; tuuryashataiH = with a band of musical instruments; vadhaayaiva = for
the purpose of killing; raamalakShmaNayoH = Rama and
Lakshmana; paramaahave = in the great battle.
 "Let that large bow of mine, which was given at that time to me along
with arrows by the gracious Brahma the lord of creation, on the occasion of my
combat between gods and demons, be taken out today to the accompaniment of
a band of musical instruments, for the purpose of killing Rama and Lakshmana
in the great battle."

ि पत्रवधििप्तः शू रः क्रोधवशुं र्तः || ९२-६-३४

िमीक्ष्य रावणो बद्ध्या िीताुं हिुं व्यवस्यत |
34. saH = that; kruuraH = cruel; raavaNaH = Ravana; putra vadha
samtaptaH = afflicted with grief at the killing of his son; krodha vasham
gataH = was subjected to anger; samiikShya = and deeply
pondering; buddhyaa = with his mind; vyavasyata = decided; hantum = to
kill; siitaam = Seetha.

That cruel Ravana, afflicted as he was with grief at the killing of his son,
was subjected to anger and deeply pondering with his mind, decided kill Seetha.

Seeing Seetha miserably weeping in that manner like Rohini (the deity
presiding over a constellation of this name), fallen under the sway of the planet
Mars, when away of the moon-god (her husband), a minister called Suparshva, a
good-natured, upright and highly intelligent demon, even though restrained by
other ministers, spoke the following words Ravana, the foremost of demons:

कथुं नाम दशग्रीव िाक्षािै श्रवणानज || ९२-६-६३

हिसमच्छसि वै देहीुं क्रोधाद्धमयमपास्य सह |
63. dashagriiva = O Ravana; vaishraavaNaanuja = the younger brother
of Kubera; saakShaat = himself!; katham = how; ichchhasi = do you
wish; hantum = to kill; vaidehiim = Seetha; apaasya = abandoning; dharmam =
your righteousness; krodhaat = in a bout of anger?

"O Ravana, the younger brother of Kubera himself! How do you wish to
kill Seetha, abandoning your righteousness, in a bout of anger?"
 वेद सवद्याव्रत स्नातः स्वधमय सनरतः िदा || ९२-६-६४
न्तस्त्रयाः किािधुं वीर मन्यिे राक्षिेश्वर |
64. viira raakShaseshvara = O valiant king of demons!; kamaat =
why; manyase = are you thinking;vadham = destroying; striyaH = a lady; veda
vidyaavratasnaataH = ever since you completed the vow of celibacy essential
for a study of the Vedic lore; tathaa = and; svakarmanirataH = were devoted
to your own duty?

"O valiant king of demons! Why are you thinking of destroying a lady,
ever since you completed the vow of celibacy essential for a study of the Vedic
lore and were devoted to your own duty?"

मैसथर्ीुं रूपिम्पन्नाुं प्रत्यवेक्षस्व पासथयव || ९२-६-६५

तन्तिन्नेव िहािाभी राघवे क्रोधमत्सृज |
65. paarthiva = O king!; pratya vekShasva behold at; maithiliim =
Seetha; ruua sampannaam = endowed with beauty; asmaabhiH saha = together
with us; utsR^ija = release; krodham = your anger; aahave = in
battle; tasminneva = on Rama alone.

"O king! Behold at Seetha, endowed, as she is, with beauty. Together
with us, release your anger, in battle, on Rama alone."

अभ्यिानुं त्वमद्यै व कृष्णपक्षचतदय शीम् || ९२-६-६६

कृत्वा सनयाय ह्यमावास्याुं सवजयाय बर्ैवृयतः |
66. kR^itvaa = making; abhyutthaanam = yourself ready; adyaiva =
today itself; kR^iShNa pakShachaturdashiim = the fourteenth day of the dark
half of this month; tvam = you; vR^itaH = along with; balaiH = the
armies; niryaahi = sally forth; amaavaasyaam = tomorrow; the moonless
day; vijayaaya = to victory.

"Making yourself ready today itself, the fourteenth day of the dark half of
this month, you along with the armies, sally forth tomorrow, the moonless day,
to victory."
 शूरो धीमारथी खड् र्ी रथप्रवरमान्तथथतः || ९२-६-६७
हत्वा दाशरसथुं रामुं भवान्प्राप्स्स्यसत मै सथर्ीम् |
67. shuuraH = a valiant; dhiimaan = and shrewd; rathii = chariot-
warrior; khaDgii = fighting with a sword; ratha pravaram aasthitaH = in the
foremost of your chariots; bhavaan praapsyasi = you can get; maithiliim =
Seetha; hatvaa = by killing; raamam = Rama; daasharathim = the son of
Dasaratha.

"As a valiant and shrewd chariot-warrior, fighting with a sword, in the

foremost of your chariots, you can fetch Seetha by killing Rama, the son of
Dasaratha."

ि तद् दरात्मा िहृदा सनवे सदतुं |

वचः िधम्यं प्रसतर्ृ ह्य रावणः |
र्ृहुं जर्ामाथ ततश्च वीययवान् |
पनः िभाुं च प्रययौ िहृद् वृ तः || ९२-६-६८
68. pratigR^iya = accepting; vachaH = that advice; sudharmyam =
endowed with justice; niveditam = tendered; suhR^idaa = by a
friend; duraatmaa = the evil-minded; raavaNaH = Ravana; jagaama =
went; gR^iham = his palace; atha = thereafter; viiryavaan = that valiant
Ravana; suhR^idvR^itaH = along with his friends; punaH = again; prayayau =
went; sabhaam cha = to his assembly-hall; tataH = from there.

Accepting that advice, endowed with justice, tendered by a friend, the

evil-minded Ravana went to his palace. Thereafter, that valiant Ravana, along
with his friends, again went to his assembly hall from there.

As per Ravana's command, his army marches forward to the battle-field, so as

to fight fiercely with Rama and his army with their weapon. When the demons
attack the monkeys with their various weapons fiercely, they seek refuge in
Rama. Rama destroys the troops of demons in the battle-field swiftly.
 एकन् रामुं पररसक्षप्य िमरे हिमहय थ |
प्रहृष्टा शरवषेण प्रावृ ट्कार् इवाम्बदाः || ९३-६-४
4. pariShipya = encircling; raamam = Rama; ekam = alone; arhatha =
you ought; hantum = to kill (him); varShantaH = by showering; shara
varShaaNi = streams of arrows; ambudaaH iva = even as clouds; (pour
showers) praavR^iTkaale = during the rainy season.

"Encircling Rama alone, you have to kill him, by showering streams of

arrows upon him, even as clouds pour showers during the rainy season."

ततो रामो महाते जा धनरादाय वीययवान् |

प्रसवश्य राक्षिन् िैन्युं शरवषं ववषय ह || ९३-६-१८
18. tataH = thereupon; raamaH = Rama; mahaatejaaH = of great
splendour; viiryavaan = and prowess; aadaaya = taking up; dhanuH = his
bow; pravishya = and entering; sainyam = the army; raakShasam = of
demons; vavarShaha = streamed forth; shara varSham = showers of arrows.

Thereupon, Rama of great splendour and prowess, taking up his bow and
entering the army of demons, streamed forth showers of arrows.

चार्यिुं महानीकन् सवधमिुं महारथान् |

ददृशिे न वै रामन् वातुं वनर्तुं यथा || ९३-६-२१
21. te = those demons; na dadR^ishaH = could not actually
see; raamam = Rama; chaalayantam = while he was shaking; mahaa sainyam =
their huge army; vidhamantam = and blowing away; mahaarathaan = great
chariots; vaatam yathaa = any more than a gale of wind; vanagatam = in a
forest.

Those demons could not actually see Rama, whle he was shaking their
huge army and blowing away their great chariots, any more than one could see a
gale of wind in a forest.
 सिन्नुं सभन्नन् शरै दय ग्धुं प्रभिुं शस्त्रपीसडतम् |
बर्न् रामेण ददृशनय रमुं शीघ्रकाररणम् || ९३-६-२२
22. dadR^ishaH = (They) saw; balam = the army; chhinnam =
torn; bhinnam = and pierced; sharaiH = with arrows; dagdham =
scorched; prabhinnam = broken down; shastra piiDitam = and tormented with
missiles; (They) na = could not (see); raamam = Rama; shiighra kaariNam =
who was doing hs martial operations swiftly.

They saw the army torn and pierced with arrows, as also scorched, broken
down and tormented with missiles. They could not see Rama, who was so swift
in his martial art.

प्रहरिन् शरीरे ष न ते पश्यन्ति राभवम् |

इन्तन्द्रयाथेष सतििुं भू तात्मानसमव प्रजाः || ९३-६-२३
23. te = they; na pashyanti = could not behold; raaghavam =
Rama; praharantam = hitting; shariireShu = their bodies; prajaaH iva = even
as created being; (are not able to see); bhuutaatmaanam = their individual
souls; tiShThantam = residing; indriyaartheShu = in the objects of their
senses.

The demons could not behold Rama hitting their bodies, even as created
beings are not able to see their individual souls resting in their sense-objects.

Having been thrown into confusion by the great mystic missile presided over
by the Gandharvas, the celestial musicians; presided over by the Gandharvas,
the celestial musicians; those demons were unable to see Rama, even when he
was scorching away their army.
Those demons for their part saw thousands of Rama's in the battle-field, while
at other times, they saw only one Rama in that great battle.

Within a matter of three hours, with his arrows looking like tongues of flames,
Rama killed an army of demons, capable of changing their form at will,
including ten thousands chariots possessing the swiftness of the wind,
eighteen thousand strong elephants, fourteen thousand horses with their
riders and a full two lacs of demons fighting on foot.

BOLD

अब्रवीच्च तदर ररर्ः सु ग्रीवं प्रत्यिन्तरर्् |

हवभीषिं च धर्रात्मर ििू र्न्तं च वरिरर्् || ९३-६-३७
जरम्बवन्तं िररश्रेष्ठं र्ै न्दं हिहवदर्े व च |
एतदस्त्रबलि् हदव्यं र्र् वर त्र्यम्बकस्य वर || ९३-६-३८
37; 38. tadaa = then; dharmaatmaa raamaH = the virtuous
Rama; abraviit cha = spoke also; sugriivam = to Sugreeva; vibhiiShaNam
cha = Vibhishana; hanuumantam cha = Hanuma; vaanaram = the
monkey; jaambavantam = Jambavan; maindam = Mainda; harishreShTham =
the foremost of monkeys; dvividameva cha = and even
Dvivida; pratyanantaram = who were in close presence to him; (as
follows); etat = this; divyam = wonderful; astrabalam = power of the
missile; tryambakaasya = is with either the three-eyed Rudra the lord of
destruction; mama vaa = or with me only.

Then, the virtuous Rama spoke also to Sugreeva, Vibhishana, Hanuma

the monkey, Jambavan, Mainda the foremost of monkeys and even Dvivida,
who were in close proximity to him as follows "Such wonderful power of this
missile exists either with me or with the three-eyed Rudra the lord of
destruction."

The female-demons lament over the death of their husbands and kinsfolk in
battle. They further rebuke Surpanakha, for being the prime cause to bring
Seetha to Lanka forcibly by Ravana and for all the combat occurring with Rama
thereafter. The female-demons feel sad that Ravana did not heed to the
appropriate advice given by Vibhishana. They further lament on perceiving bad
omens and predict the annihilation of Ravana. They recollect an instance of
celestials praying for Shiva and getting a boon that a woman (Seetha) will be
born to cause the destruction of demons.

कथन् शूपयणखा वृ द्धा करार्ा सनणयतोदरी |

आििाद वने रामन् किपय समव रूसपणम् || ९४-६-६
6. katham = how did; vR^iddhaaH = the old; karaalaa = and
ugly; shuurpaNakhaa = Surpanakha; nirNatodarii = of sunken
belly; aasasaada = approach; vane = in the forest; raamam =
Rama; kandarpasama ruupiNam = who is charming like the god of love?

"How did the old and ugly Surpanakha, of sunken belly, approach, in the
forest, Rama who is charming like the god of love?"

िकमारुं महाित्त्वन् िवयभूतसहते रतम् |

तन् दृष्वा र्ोकवध्या िा हीनरूपा प्रकासमता || ९४-६-७
7. katham = how; dR^iShTvaa = on seeing; tam = that
Rama; sukumaaram = of tender youth; mahaasattvam = endowed with extra
ordinary strength; sarva bhuuta hite rataaH = and devoted to the welfare of all
created beings; saa hiina ruupaa = that ugly woman; lokanindyaaH = who
deserved to be condemned by people; prakaamitaa = was stung with excessive
lust?

"How strange that on seeing that Rama of tender youth, endowed with
extraordinary strength and devoted to the welfare of all created beings, that ugly
woman (Surpanakha) who deserved to be condemned by the people, was stung
with excessive lust?"

कम्भकणयन् हतुं श्रत्वा राघवे ण महाबर्म् |

असतकायुं च दमय षं र्क्ष्मणे न हतुं तदा || ९४-६-२१
सप्रयन् चेन्द्रसजतुं पत्रन् रावणो नावबध्यते |
21. raavaNaH = Ravana; na avabudhyate = is not able to
understand; shrutvaa = (even after hearing that); mahaabalam = the
mighty; kumbhakarNa = Kumbhakarna; hatam = was killed; tadaa =
then; raaghaveNa = by Rama; durmarSham = (and) the
unconquerable; atikaayam = huge-bodied; idrajitam = Indrajit; priyam
putram = his beloved son; hatam = was killed; lakShmaNena = by Lakshmana.

"Ravana is not able to learn a lesson, even after hearing that the mighty
Kumbhakarna was killed by Rama and that unconquerable colossal-bodied
Indrajit, his beloved son was killed by Lakshmana."

उपाताश्चासप दृश्यिे रावणस्य रणे रणे || ९४-६-२८

कथसयष्यन्ति रामे ण रावणस्य सनबहय णम् |
28. utpaataashchaapi = even bad portents; dR^ishyante = are being
seen; raNe raNe = in every combat; raavaNasya = of Ravana; kathayanti hi =
they are indeed telling; nibarhaNam = the annihilation; raavaNasya = of
Ravana; raameNa = by Rama.

"Bad omens are appearing for Ravana, as and when his warriors are
setting out for each combat. They are indeed telling about the prospective
annihilation of Ravana by Rama."

सपतामहेन प्रीते न दे वदानवराक्षिै ः || ९४-६-२९

रावणस्याभयन् दत्तुं मानषेभ्यो न यासचतम् |
29. priitena pitaamahen = by the gratified Brahma; abhayam = a
protection; dattam = was given; raavaNasya = to Ravana; deva daanava
raakShasaiH = from celestials; demons and ogres; na yaachitam = not sought
(protection); manuShyebhyaH = from human beings.

Brahma, the lord of creation, gratified by the austerity of Ravana, gave

protection to Ravana from celestials, demons and ogres. But Ravana did not
seek protection from human beings."

"All the celestials together with Indra and others, got propitiated by Shiva the
lord of destruction, with the ensign of a bull on his flag-staff and who
destroyed the three strong cities built of gold, silver and iron in the sky, air and
earth for demons."
"The gracious Shiva spoke the following words to the celestials: 'For your
benefit, a woman will be born, for causing destruction of the demons.'

प्रिन्नि महादे वो दे वानेतिचोअब्रवीत् || ९४-६-३५

उपत्स्यसत सहताथयन् वो नारी रक्षःक्षयावहा |
35. prasannaH = the gracious; mahaadevaH = Shiva; abraviit =
spoke; etat vachaH = these words; devaan = to the celestials (as follows); naH
hitaartham = for your benefit; naarii = a woman; utpatsyati = will be
born; rakShaH kShayaavahaa = for causing destruction of the demons.

"The gracious Shiva spoke the following words to the celestials: 'For your
benefit, a woman will be born, for causing destruction of the demons.'"

एषा दे वैः प्रयक्ता त क्षद्यथा दानवान्परा || ९४-६-३६

भक्षसयष्यसत नः िीता राक्षिघ्नी िरावणान् |
36. eShaa siitaa = this Seetha; raakShasaghnii = the destroyer of
demons; prayuktaa = employed; devaiH = by the celestials; bhakShayiShyati =
will consume; naH = us; saraavaNaan = along with Ravana; kShuti yathaa = as
hunger (consumed) daanavaan = the demons; puraa = earlier.

"This Seetha, the destroyer of demons, employed by the celestials, will

consume us along with Ravana, as in the past hunger consumed the demons."

प्राप्तकार्ुं कृतुं ते न पौर्स्त्येन महात्मना || ९४-६-४०

यत एवुं भयुं दृिुं तमे व शरणुं र्तः |
40. mahaatmanaa tena paulastyena = by that great-souled
Vibhishana; praapta kaalam = something opportune; kR^itam = was
done; yataH = by whom; evam bhayam = such a peril; dR^iShTam = is
perceived; tameva = to him only; sharaNam gataH = he sought refuge.
 "The great-souled Vibhishana did something opportune. He sought refuge
in him alone from whom such a peril is perceived."

On beholding the sight of female-demons, afflicted with grief in the houses of

Lanka, Ravana is very much enraged and orders his generals to tell their armies
to set out for the battle immediately. Ravana promises them to take revenge
by killing Rama and Lakshmana as also monkey-chiefs in the battle.
Accompanied by several demon-warriors, Ravana marched to the battle-field,
where Rama and Lakshmana are while Ravana is sallying forth for the battle, he
sees several bad omens presaging his death. On hearing the noise of the
demons entering the battle-field, the army of monkeys return to the battle. A
tumultuous fight ensues, between the monkeys and the demons. Ravana fights
fiercely with monkeys.

अथोवाच प्रहस्यै तारावणः क्रोधमू सिय तः |

महोदरमहापाश्वौ सवरूपाक्षन् च राक्षिुं || ६-९५-९
9. prahasya = laughing heartily; raavaNaH = Ravana; tataH =
then; krodhamuurchhitaH = stupefied with anger; uvaacha = spoke; etaan = to
those demons; mahodara mahaapaarshvau = Mahodara;
Mahaparshva; virupaakShaM cha = and Virupaksha; raakShasam = the demon.

Laughing heartily, Ravana then, stupefied as he was with anger, spoke to

those demons viz. Mahodara, Mahaparshva and Virupaksha, the demons as
follows:

Having destroyed some monkeys in the battle-field, Ravana tries to approach

Rama to continue his fight. Meanwhile, Sugreeva along with some monkeys
attack some chiefs of demons and destroy them. Then, Virupaksha a demon
comes and attacks Sugreeva. Sugreeva brings down a violent slap on the
temple-bone of Virupaksha and kills him.
Ravana sends Mahodara to the battle-field. Mahodara creates havoc, by
cutting off the hands, feet and thighs of monkeys. Some monkeys seek refuge
with Sugreeva and some ran away for life. Sugreeva attacks Mahodara and
initially kills the horses of the latter. Both of them fight till the weapons in their
hands get broken. Then, they start wrestling with each other, till they get
exhausted. Finally, Sugreeva cuts off Mahodara's head with a huge sword.

When Mahaparshva enters the battle-field and torments the monkeys, Angada
comes to their rescue and hits him. Jambavan also enters the field and breaks
the chariot and the horses of Mahaparshva. Then, Angada knocks the bow and
the helmet of Mahaparshva, as they fall down. Finally, Mahaparshva falls dead,
succumbing to a forcible blow of Angada's fist.

Ravana enters the battle-field and with his mystic missile, frightens several
monkeys and destroys them. Rama and Lakshmana come and attack Ravana.
Then, Rama and Ravana fight each other with various kinds of arrows. When
the missile employed by Ravana is struck down by Rama, all the monkeys shout
loudly with a rejoice.

तामिन् िमहाघोरन् चकारास्त्रुं िदारुणम् |

सनदय दाह कपीन्सवाय न्िे प्रपे तः िमितः || ६-९९-७
7. puuritaa = filled; tena shabdena = with that sound; sarvaa mahii = the
entire earth; sanadiigirikaananaa = with its rivers; mountains and
forests; trasta simhamR^igadvijaa = having frightened lions; antelopes and
birds; samchachaala = was trembled.

Filled with that sound, the entire earth, with its rivers, mountains and
forests, trembled, throwing lions, antelopes and birds, into fright.
He employed very highly terrific and exceedingly frightful mystic missile called
Tamasa, which began to consume all the monkeys, who started falling down on
all sides.

ततो रामो महातेजाः िौसमसत्रिसहतो बर्ी || ६-९९-१३

वानराुं श्च रणे भिानापतिन् च रावणम् |
िमीक्ष्य राघवो हृष्टो मध्ये जग्राह कामयकम् || ६-९९-१४
13; 14. tataH = then; balii = the mighty; raamaH =
Rama; mahaatejaaH = of great splendour; raaghavaH = who was born in
Raghu dynasty; saumitra sahitaH = along with Lakshmana; samiikShya =
seeing; bhagnaan = the disappointed; vaanaraan cha = monkeys; raavaNam =
and Ravana; aapatantam = whow as advancing quickly towards
him; hR^iShTaH = was pleased; jagraaha = and seized; kaarmukam = his
bow; madhye = at the middle.

Seeing the disappointed monkeys and Ravana advancing, the mighty

Rama who was endowed with a great splendour and accompanied by
Lakshmana who were born in Raghu dynasty, then pleasingly seized his bow at
the middle.

सवस्फारसयतमारे भे ततः ि धनरुत्तमम् |

महावेर्ुं महानादुं सनसभयिसन्नव मे सदनीम् || ६-९९-१५
15. tataH = thereupon; saH = Rama; aarebhe = began; visphaarayitum =
t stretch; uttamam dhanuH = his excellent bow; mahaavegam = which was
endowed with a great force; mahaa naadam = and sonorous; nirbhinnanniva =
as though breaking asunder; mediniim = the earth.

Thereupon, Rama began to stretch his excellent bow, which was endowed
with great force and sonorous, as though he was breaking the earth asunder.

तसमच्छन्प्रथमन् योद् धुं र्क्ष्मणो सनसशतै ः शरै ः |

ममोच धनरायम्य शरानसिसशखोपमान् || ६-९९-१८
 18. ichchhan = wishing; yoddhum = to fight; tam = him; nishitaiH
sharaiH = with his sharp arrows; prathamam = at the earliest; lakShmaNaH =
Lakshmana; aayamya = stretching; dhanuH = his bow; mumocha =
released; sharaan = his arrows; agnishikhopamaan = which were like flames of
fire.

Wishing to fight him with his sharp arrows at the earliest, Lakshmana
stretching his bow, released his arrows which were like flames of fire.

राघवो रावणन् तू णयन् रावणो राघवुं तथा |

अन्योन्यन् सवसवधैिीक्ष्ह्णैः शरै रसभववषयतः || ६-९९-२५
25. raaraaghavo raavaNam = Rama on Ravana; raavaNam raaghavam
tathaa = and Ravana on Rama; tuurNam = quickly; vavarShatuH =
showered; anyonyam = each other; tiikShNaiH shara varShaiH = with streams
of sharp-pointed arrows; vividhaiH = of various kinds.

Rama on Ravana and Ravana on Rama, quickly showered each other with
streams of sharp-pointed arrows of various kinds.

चेरतश्च सचरन् सचत्रुं मिर्न् िव्यदसक्षणम् |

बाणवेर्ान्समदीक्ष्य िमरे ष्वपरासजतौ || ६-९९-२६
26. samutkShiptau = pushing back; anyonyam = each
other; baaNavegaat = with the velocity of their arrows; aparaajitau = and
remaining undefeated (the two warriors); chakratuH =
described; maN^Dalam = circles; chitram = of different kinds; chiram = for a
long time; savya dakShiNam = from left to right.

Pushing back each other with the velocity of their arrows and remaining
undefeated, the two warriors described circles of different kinds each moving
from left to right, for a long time.

र्वासक्षतसमवाकाशुं बभू व शू रवृसष्टसभः |

महावेर्ैः ितीक्ष्ह्णाग्रै र्ृयध्रपत्रैः िवासजतै ः || ६-९९-२९
 29. aakaasham = the sky; babhuuva gavaakShitamiva = was studded as
with eye-holes; sharavR^iShTibhiH = by showers of arrows; suvaajitaiH = of
high velocity; sutiikShNaagraiH = which were extremely sharp
pointed; gR^idhra patraiH = and adorned with plumes of
vultures; mahaavegaiH = (and were loosed) with high speed.

The sky was studded as with eye-holes, by showers of arrows of high

velocity, which were extremely sharp-pointed and adorned with plumes of
vultures and were loosed with high speed.

शरान्धकारन् तौ भीमुं चक्रतः परमुं तदा |

र्तेअिन् तपने चासप महामेघासववोन्तितौ || ६-९९-३०
30. tadaa = then; chakratuH = they made; prathamam =
initially; aakaasham = the sky; sharaandhakaaram = even after the sun-
set; (they made it dark) utthitau mahaameghaaviva = like two huge clouds
risen.

They initially made the sky dark with arrows. Even after the sun-set, they
made it dark, like two huge clouds risen in it.

उभौ सह परमेष्वािावभौ शस्त्रसवशारदौ |

उभौ चास्त्रसवदाुं मख्यावभौ यद्धे सवचेरतः || ६-९९-३२
32. ubhau = both the warriors; parameShvaasau = were excellent
archers; ubhau = both; yuddha vishaaradau = were skilled in war-
fare; ubhau = both; mukhyau = wee eminently; astravidaam = skilled in the
use of missiles; ubhau = both; vicheratuH = moved unhindered; yuddhe = in
the battle-field.

Both the warriors were excellent archers. Both were skilled in war-fare.
Both were eminently skilled in the use of missiles. Both moved unhindered in
the battle-field.

सनहत्य राघवस्यास्त्रन् रावणः क्रोधमूसिय तः || ६-९९-४०

आिरन् िमहाघोरमन्यदस्त्रुं िमाददे |
 40. nihatya raaghavasya astram = striking down Rama's missile; saH
raavaNaH = that Ravana; krodhamuurchhitaH = who was stupefied with
anger; chakaara = employed; anyat sumahaaghoram = another exceedingly
terrific; aasuram astram = missile presided over by demoniac forces.

Striking down Rama's missile, that Ravana, who was stupefied with
anger, employed another exceedingly terrific missile presided over by demoniac
forces.

He released sharp arrows, having the heads of lions and tigers, those of
buzzards and crows, even of vultures and faloons, as well as those of jackals
and wolves, arrows with their mouths wide open, having the heads of
venomous snakes with five heads, bringing fear.
Hissing like a serpent provoked to anger Ravana who was endowed with
extraordinary energy and conjuring tricks, released towards Rama these and
other arrows, having the heads of donkeys, those of boars, dogs and cocks as
also of alligators and venomous snakes.

आिरे ण िमासवष्टः िोअस्त्रेण रघनिनः || ६-९९-४५

ििजाय स्त्रुं महोत्साहः पावकुं पावकोपमः |
45. saH raghupuN^gavaH = that Rama; mahotsaahaH = with a great
strength; paavakopamaH = and equal to god of fire; samaaviShTaH = but
possessed by; aasureNa astreNa = a missile presided over by demoniac
forces; sasarja = released; paavakam astram = a missile presided over by the
god of fire.

Possessed by a missile presided over by demoniac forces, that Rama

endowed with a great strength and resembling the god of fire, released a missile
presided over by the god of fire.

Rama employed there, various kinds of arrows, with heads bright as fire, others
with heads shining like the sun, the moon, the crescent, a comet, others
shining like planets, lunar mansions and a huge meteor and some arrows
resembling flashes of lightning.
Struck by Rama's missile, the terrific arrows of Ravana got destroyed in the sky
and fell down in thousands of pieces.

Rama and Ravana confront each other with various arrows and missiles.
Meanwhile, Lakshmana joins the fight and chops off Ravana's bow with his
arrows. Vibhishana also fights and kills Ravana's horses. Lakshmana rescues
Vibhishana, when a spear is hurled on him by Ravana. Then, Ravana throws a
spear on Lakshmana. As it penetrates Lakshmana's bossom, Lakshmana falls
down unconscious. Rama hurls hails of arrows on Ravana from his flaming
bow. Ravana takes to his heels out of fear.

एतन्तिन्निरे क्रद्धो राघवस्यानजो बर्ी |

र्क्ष्मणः िायकान्सप्त जग्राह परवीरहा || ६-१००-१३
13. etasmin antare = in the meantime; kruddhaH = the enraged
lakShmaNaH = Lakshmana; raaghvasya anujaH = Rama's younger
brother; bahii = whom as strong; paraviirahaa = and the destroyer of valiant
enemies; jagraaha = seized hold; sapta saayakaan = of seven arrows.

In the meantime, the mighty and enraged Lakshmana, Rama's younger

brother, the destroyer of valiant enemies, seized hold of seven arrows.

तैः िायकैमय हावेर्ै रावणस्य महाद् यसतः |

वजुं मनष्यशीषयन् त तस्य सचच्छे द नैकधा || ६-१००-१४
14. mahaadyutiH = Lakshmana of great brilliance; taiH saayakaiH =
with those arrows; mahaavegaiH = of high velocity; chichchheda = tore
off; naikadhaa = into many pieces; dhvajam = the flag-staff tasya raavaNasya
= of that Ravana; manuShya shiirSham = which bore the emblem of a man's
head.

Lakshmana of great brilliance, with those arrows of high velocity, tore off
into many pieces, the flag-staff of Ravana, which bore the emblem of a man's
head.

िारथेश्चासप बाणे न सशरो ज्वसर्तकिर्म् |

जहार र्क्ष्मणः श्रीमान्नैरृतस्य महाबर्ः || ६-१००-१५
15. shriimaan = the glorious; mahaabalaH = and mighty; lakShmaNaH =
Lakshmana; baaNena = with a single arrows; jahaara = tore; nairR^itasya
saaratheH shiraH = the head of Ravana's charioteer; jvalita kuN^Dlam =
which was adorned with blazing ear-rings.

The glorious and mighty Lakshmana, with a single arrow, tore the head of
Ravana's charioteer, which was adorned with blazing ear-rings.

तस्य बाणैश् च सचच्छे द धनर्यजकरोपमम् |

र्क्ष्मणो राक्षिेन्द्रस्य पञ्चसभसनयसशतै ः शरै ः || ६-१००-१६
16. tadaa = then; paN^chabhiH = with five; nishitaiH =
sharp; baaNaiH = arrows; lakShmaNaH = Lakshmana; chichchheda = chopped
off; raakShasendrasya dhanuH = Ravana's bow; gajakaropamam = looking like
an elephant's trunk.

With five sharp arrows, Lakshmana then chopped off Ravana's bow,
which looked like an elephant's trunk.

नीर्मेघसनभाुं श्चास्य िदश्वान्पवयतोपमान् |

जघानाप्लत्य र्दया रावणस्य सवभीषणः || ६-१००-१७
17. aaplytya = bouncing forward; vibhiiShaNaH =
Vibhishana; jaghaana = killed; gadayaa = with his mace; asya raavaNasya
sadashvaan = the excellent horses of this Ravana; niilamegha nibhaan = which
looked like black clouds; parvatopamaan = and were tall as mountains.
 Bouncing forward, Vibhishana killed, with his mace, the excellent horses
of Ravana, which looked like black clouds and were tall as mountains.

Then, Ravana, of great energy and prowess, hurled a spear looking like a
blazing thunderbolt, on Vibhishana.
Even before the spear reached Vibhishana, Lakshmana tore it with three of his
arrows and a loud cheer then arose from the monkeys in the battle-field.

Thereupon, Ravana took hold of another large most competent spear, which
was difficult to be approached even by Yama the lord of Death and blazing as it
was, with its own splendour.
The mighty and the evil-minded Ravana swiftly hurled that very great spear,
burning with a radiance similar to that of a blazing thunder-bolt.
In the meanwhile, the valiant Lakshmana quickly rushed towards that
Vibhishana, who got a danger to his life.
To rescue that Vibhishana, the heroic Lakshmana, having stretched his bow,
threw out streams of arrows on Ravana who was holding a spear in his hand.

Poured in with a multitude of arrows discharged by the great-souled

Lakshmana, Ravana with his attach frustrated, did not make up his mind to
attack Vibhishana further.
Seeing Vibhishana his brother rescued by Lakshmana, that Ravana, turning his
face towards Lakshmana spoke the following words:
"O Lakshmana, exalter of your own strength! As Vibhishana was rescued by
you in this way, this spear, on letting off Vibhishana the demon, is being hurled
on you now."
Thus saying, the greatly enraged Ravana roared and hurled towards
Lakshmana, that unfailing spear, which was adorned with eight loudly
clamouring bells, which had been designed by Maya the demon by dint of his
conjuring trick, capable of destroying adversaries and blazing as it was with
splendour.

That spear, with a sound equal to Indra's thunder-bolt, hurled by the terribly
swift Ravana, soon fell with speed on Lakshmana in the battle-front.

इत्येवमक्त्वा तान् शन्तक्तमष्टघण्टाुं महास्वनाम् |

मयेन मायासवसहताममोघान् शत्रघासतनीम् || ६-१००-३०
र्क्ष्मणाय िमसद्दश्य ज्वर्िीसमव ते जिा |
रावणः परमक्रद्धसश्चक्षे प च ननाद च || ६-१००-३१
30; 31. parama kruddhaH = the greatly enraged; raavaNaH =
Ravana; ityevam uktvaa = thus speaking; chikShepa = hurled; samuddishya =
towards; lakShmaNaaya = Lakshmana; taam shaktim = that spear; aShTa
ghaNTaam = with eight bells; mahaasvanaam = making huge
sounds; maayaavihitaam = designed with a conjuring trick; mayena = by
maya; amoghaam = unfailing; shatru vighaatiniim = which destroys
adversaries; jvalantiimiva = and as with a blazing; tejasaa =
splendour; nanaada cha = (He) also roared.

Thus saying, the greatly enraged Ravana roared and hurled towards
Lakshmana, that unfailing spear, which was adorned with eight loudly
clamouring bells, which had been designed by Maya the demon by dint of his
conjuring trick, capable of destroying adversaries and blazing as it was with
splendour.

तामनव्याहरच्छन्तक्तमापतिीन् ि राघवः |
स्वस्त्यि र्क्ष्मणायेसत मोघा भव हतोद्यमा || ६-१००-३३
33. saH raaghavaH = that Rama; anuvyaaharat = repeatedly
uttered; taam shaktim = to that spear; aapatantiim = which was rushing
forth; iti = as follows: svasti astu = may it be well; lakShmaNaaya = with
Lakshmana! bhava = become; moghaa = vain; hatodyamaa = may your effort
be frustrated!
 Rama repeatedly uttered to that spear even as it was rushing forth (on
Lakshmana) as follows: "May it be well with Lakshmana! May you prove
useless! May your effort be frustrated!"

ततो रावणवेर्ेन िदू रमवर्ाढया |

शक्त्या सनसभयन्नहृदयः पपात भसव र्क्ष्मणः || ६-१००-३६
36. avagaaDhayaa = penetrated; suduuram = very deeply; shaktyaa = by
the spear; vibhinna hR^idayaH = and pierced through the
heart; raavaNavegena = due to the force exerted by Ravana; lakShmaNaH =
Lakshmana; papaata = fell; bhuvi = to the ground; vibhinnahR^idayaH = with
his heart broken.

Penetrated very deeply and pierced through his heart by the spear due to
the force exerted by Ravana, Lakshmana fell to the ground.

अन्तिन्महूते नसचरात्सत्युं प्रसतशृणोसम वः || ६-१००-४८

अरावणमरामन् वा जर्द् द्रक्ष्यथ वानराः |
48. pratishR^iNomi = I take this owe; satyam = in truth; vaH = before
you; asmin muhuurte = at this moment; vaanaraaH = O
monkeys!; drakShyatha = you will see; nachiraat = without delay; jagat =
(either) the world; araavaNam = devoid of Ravana; araamam vaa = or devoid
of Rama (myself).

"I take this vow in truth before you, at this moment, O monkeys, that
without delay, you will see the world devoid of Ravana or Rama (myself)."

अद्य रामस्य रामत्वुं पश्यि मम िन्यर्े |

त्रयो र्ोकाः िर्न्धवाय ः िदे वाः िसषयचारणाः || ६-१००-५६
56. trayaH lokaaH = Let the three worlds; sagandharvaaH = including
Gandharvas the celestial musicians; sadevaaH = gods; sarShiH = the
sages; chaaraNaaH = the celestial bards; pashyantu = see; adya =
today; raamatvam = the Ramahood; raamasya = of Rama; mama samyuge =
during the course of my battle.
 "Let the three worlds (viz. the earth, heaven and the intermediate region)
including Gandharvas the celestial musicians, the gods, the sages and the
celestial bards see today the Ramahood of Rama during the course of my
battle."

अद्य कमय कररष्यासम यल्लोकाः िचराचराः |

िदे वाः कथसयष्यन्ति यावद् भू समधय ररष्यसत || ६-१००-५७
िमार्म्य िदा र्ोके यथा यद्धुं प्रवसतयतम् |
57. kariShyaami = I shall perform; adya = today; karma = a feat; yat =
which; lokaaH = people; loke = in the world; sacharaacharaaH = including all
living beings; both mobile and immobile; sadevaaH = as also gods; sadaa
kathayiShyanti = will ever narrate; samaagamya = together; yathaa =
describing how; yuddham = the battle; pravartitam = proceeded; yaavat = as
long as; bhuumiH = the earth; dhariShyati = is able to support; yat = those
who (occupy it).

"I shall perform today a feat, which people in the world including all
living beings both mobile and immobile, as also gods, will ever narrate together,
describing how the battle proceeded, as long as the earth is able to support those
who occupy it."

एवमक्त्वा सशतैबाय णैिप्तकाञ्चनभू षणै ः |

आजघान दशग्रीवन् रणे रामः िमासहतः || ६-१००-५८
58. evam = thus; uktvaa = speaking; raamaH = Rama; samaahitaH =
with an attentive mind; raNe = in the battle-field; aajaghaana =
struck; dashagriivam = Rama; shitaiH baaNaiH = with sharp arrows; tapta
kaaN^chana bhuuShaNaiH = decked with pure gold.

Thus speaking, Rama with an attentive mind in the battle-field, struck

Rama with sharp arrows, decked in pure gold.

सवकीययमाणः शरजार्वृ सष्टसभर् |

मयहात्मना दीप्तधनष्मतासदय तः |
 भयात्प्रदद्राव िमे त्य रावणो |
यथासनर्ेनासभहतो बर्ाहकः || ६-१००-६३
63. vikiiryamaaNaH = torn asunder; sharajaala vR^iShTibhiH = by the
streams of a multitude of arrows; mahaatmanaH = by the great souled
Rama; diiptadhanuShmataa = who was armed with a blazing bow; sametya =
while coming in collusion with him; raavaNaH = Ravana; pradudraava = ran
away; bhayaat = out of fear; valaahakaH yathaa = like a cloud
(dispersing); abhihataH = when pushed; anilena = by a tempest.

Torn asunder by the streams of a multitude of arrows by the great-souled

Rama, who was armed with a blazing bow, while coming in collusion with him,
Ravana took to his heels out of fear, like a cloud when pushed by a tempest.

Rama laments over the uncertain condition of Lakshmana. He calls Sushena,

the monkey-physician. Sushena tests Lakshmana and says he is still alive.
Sushena then requests Hanuma to go all the way to Himalayas and bring the
required herbs to treat Lakshmana. Hanuma proceeds to Mount Mahodara and
failing to identify the herbs there, carries the mountain-peak itself and brings it
to Sushena. Lakshmana regains consciousness, after getting treated with that
herb by Sushena.

BOLD

दे शे दे शे कलर्त्रहि दे शे दे शे च बरन्धवरः |
तं तु दे शं ि पश्यरहर् यर्त् भ्ररतर सिोदरः || ६-१०१-१५
15. kalatraaNi = wives may be obtained; deshe deshe =
everywhere; baandhavaaH = relatives (can be had) deshe deshe cha =
everywhere; na pashyaami = I do not find; bhraataa = brother; sahodaraH =
born of the same womb; yatra tam desham tu = as such a place; wherever.

"Wives may be obtained ever where. Relatives can be had every where.
However, I do not find a brother, born of the same womb, at such a place
whatesoever."
 Comforting Rama, whose mind was full of grief and who was thus
lamenting, Sushena, for his part, addressed the following excellent words:

"Proceeding from this place with full speed, O gentle one!, to the
mountain called Oushadhi (Mahodaya), which was already described to you
previously by Jambavan, O brave one! Bring here for restoring the great-souled
and heroic Lakshmana to consciousness, the precious herb Vishalyakarani (1)
by name which was sprung up on its southern peak, Savarnakarnani (2),
Samjivakarani(3) and the precious herb, Samdhanakarani (4)."
(1) Vishalyakarani: A herb credited with the virtue of expelling an arrow
/other weapons from the body, healing the wound and relieving pain. (2)
Savarnakarani: Another herb supposed to possess the property of counteracting the
discolouration caused by a wound, burns etc. and restoring the original colour of the
skin. (3) Samjivakarani: Another herb believed to possess the virtue of bringing back
an unconscious person to consciousness. (4) Samdhani: A herb credited with the
property of joining a fractured bone.

Hearing those words, Hanuma, having sprung to Mount Oushadhi, could

not identify those precious herbs and became thoughtful.

Arriving with a great speed, Hanuma putting down the mountain-peak

and resting for a while, spoke the following words to Sushena:

"O the excellent of monkeys! I have brought the entire mountain-peak,

as I could not identify those herbs."

Seeing that Lakshmana risen from the ground, the mokneys were
overjoyed and applauded Lakshmana, saying, "Excellent, excellent!".
Rama, the destroyer of enemies, said to Lakshmana, "come, come!" and
embraced him firmly with affection, with his eyes clouded with tears.
BOLD

हवस्मितरस्तु बभूवुस्ते सवे वरिरपुंगवरः || ६-१०१-४४

दृष्स्वर ििूर्तः कर्ा सुरैरहप सुदुष्करर्् |
44. sarve te vaanarapungavaaH = all those monkey-chiefs; surairapi =
and even the gods; babhuuvuH vismitaaH = were surprised; dR^iShTvaa = in
seeing; duShkaram karma = that most difficult feat; hanuumataH = of
Hanuma.

All those monkey-chiefs and even the gods were surprised to see that
most difficult feat of Hanuma.

The battle between Rama and Ravana starts. Indra sends a chariot, an
armour, some arrows and a powerful spear. A tumultuous and thrilling battle
ensues between Rama and Ravana. A spear hurled by Ravana is thwarted by a
powerful spear (sent by Indra) of Rama. Then, Rama strikes Ravana's horses
with arrows. He also pierces the chest region and the forehead of Ravana with
his fierce arrows. Ravana gets severely hurt.

रावणाय शरान्घोरान्तन्वििजय चमू मखे |

अथान्युं रथमाथथाय रावणो राक्षिासधपः || ६-१०२-२
अभ्यधावा काकर्त्स्न्थुं स्वभाय नररव भास्करम् |
2. chamuumukhe = in the forefront of battle; visasarja = (Rama)
released; ghoraan = terrific; sharaan = arrows; raavaNaaya = towards
Ravana; atha = then; aasthaaya = occupying; anyam = another; ratham =
chariot; raavaNaH = Ravana; raakShasaadhipa = the king of
demons; abhyyadhaavata = rushed; kaakutthsam = towards
Rama; svarbhaanuH iva = as Rahu the seizer-demon(rushes
towards); bhaaskaram = the sun.

In the forefront of battle, Rama released terrific arrows towards Ravana.

Then, occupying another chariot, Ravana the king of demons rushed towards
Rama, even as Rahu the seizer-demon rushes towards the sun.
 भूसमन्तथथतस्य रामस्य रथथथस्य च रक्षिः || ६-१०२-५
न िमन् यद्धसमत्याहुदे वर्न्धवय दानवाः |
5. devagandharva kimnaraaH = the gods; celestial musicians and
kinnaras the mythical beings; aahuH = uttered; iti = that yuddham = the
battle; na samam = was not equal; raamasya = between Rama; sthitasya =
standing; bhuumau = on the ground; raakShasaH = and Ravana; rathasthasya =
occupying a chariot.

The gods, celestial musicians and kinnaras the mythical beings thought
that the battle was not equal between Rama standing on the ground and Ravana
fighting from a chariot.

ततः काञ्चनसचत्राङ्गः सकसङ्कणीशतभू सषतः || ६-१०२-१०

तरुणासदत्यिङ्काशो वै दूययमयकूबरः |
िदश्वैः काञ्चनापीडै ययक्तः श्वेतप्रकीणय कैः || ६-१०२-११
हररसभः िूययिङ्काशै हेमजार्सवभू सषतै ः |
रुक्मवेणवजः श्रीमािे वराजरथो वरः || ६-१०२-१२
दे वराजेन िुं सदष्टो रथमारुह्य मातसर्ः |
अभ्यवतयत काकर्त्स्न्थमवतीयय सत्रसवष्टपात् || ६-१०२-१३
10; 11; 12; 13. tataH = then; (came); shriiman varaH devaraaja rathaH =
the glorious and excellent chariot of Indra; kaaN^chanachitraaN^gaH = having
a variegated body; decked in gold; kiN^kiNiishata bhuuShitaH = which was
fitted with hundreds of tiny bells; taruNaaditya samkaashaH; vaiduuryamaya
kuubaraH = with its pole of cat's eye gems shone like the morning
sun; yuktaH = yoked to; sadashvaiH haribhiH = excellent green
horses; kaaN^chanaapiiDaiH = having golden chaplets on their headsl shveta
praNiirNakaiH = having white whisks; hemajaalavibhuuShitaiH = covered
with nets of gold; suuryasamkaashaiH = shining like sun; rukmaveNu
dhvajaH = and bearing a flag = staff raised on a golden bamboo; aaruhya =
ascending; ratham = the chariot; samdiShTaH = as enjoined; devaraajena = by
Indra; avatiirya = and descending; tsiviShTapaat = from paradise; maataliH =
Matali; abhyavartata = approached; kaakutthsam = Rama.

Then came the glorious and excellent chariot of Indra, having variegated
body decked in gold, which was fitted with hundreds of tiny bells, with its pole
of cat's eye gems shone like the morning sun, yoked to excellent green horses,
having golden chaplets on their heads, having white whisks, covered with nets
of gold, shining like the sun and bearing a flag-staff raised on a golden bamboo.
Ascending the chariot, as enjoined by Indra and descending from paradise,
Matali approached Rama.

िहस्राक्षेण काकर्त्स्न्थ रथोअयन् सवजयाय ते |

दत्तिव महाित्त्व श्रीमाञ्शत्रसनबहय णः || ६-१०२-१५
15. ayam = this; rathaH = chariot; dattaH = is given; sahasraakShaH =
by Indra; tava = to you; te vijayaaya = for your victory; mahaasattva = O the
mighty; shriimaan = the glorious; kaakutthsa = Rama; shatrunibarhaNa = the
destroyer of enemies!

"Indra has sent this chariot to you for your victory, O the mighty and the
glorious Rama, the destroyer of adversaries!"

इदमैन्द्रुं महचापन् कवचुं चासििुंसनभम् |

शराश्चासदत्यिङ्काशाः शन्तक्तश्च सवमर्ा सशताः || ६-१०२-१६
16. idam = this; mahat chaapam = great bow; aindram = belonging to
Indra; kavacham cha = an armour; agnisam nibham = shining as
fire; sharaashcha = arrows; aaditya samkaashaaH = bright as the
sun; vimalaa = and stainless; shivaa = auspicious; shaktishcha = spear; (were
giving).

"Here is the great bow belonging to Indra, an armour shining as fire,

some arrows as bright as sun and a stainless auspicious spear."

अस्त्रे प्रसतहते क्रद्धो रावणो राक्षिासधपः |

अभ्यवषयत्तदा रामन् घोरासभः शरवृ सष्टसभः || ६-१०२-२८
28. raakShasaadhipaH = Ravana; tadaa = then; kruddhaH =
enraged; astre pratihate = as his missile was frustrated; abhyavarShat =
streamed forth; ghoraabhiH = terrific; sharavR^iShTibhiH = showers of
arrows; raamam = on Rama.
 Enraged on his missile having been frustrated by Rama, Ravana streamed
forth terrific showers of arrows on Rama.

ततः शरिहस्रे ण राममन्तिष्टकाररणम् |

अदय सयत्वा शरौघेण मातसर्ुं प्रत्यसवध्यत || ६-१०२-२९
29. ardayitvaa = tormenting; raamam = Rama; akliShTakaariNaa = of
unwearied action; sharasahasreNa = with thousand arrows; tataH = (Ravana)
then; pratya vidhyata = pierced; maatalim = Matali; sharaugheNa = with a
multitude of arrows.

Tormenting Rama of unwearied action with thousand arrows, Ravana

then pierced Matali with a multitude of arrows.

सचच्छे द केतमसद्दश्य शरे णै केन रावणः |

पातसयत्वा रथोपथथे रथात्केतन् च काञ्चनम् || ६-१०२-३०
ऐन्द्रानसभजघानाश्वाञ्शरजार्ेन रावणः |
30. uddishya = targetting; ekena shareNa = with only one
arrow; raavaNaH = Ravana; chichheda = tore off; ketum = the flag-
staff; paatayitvaa = striking down; kaaN^chanam ketum = the golden flag-
staff; rathaat = from the (top of the) chariot; rathopasthe = down to the seat of
the chariot; raavaNaH = Ravana; jaghaana = struck; indraanashvaan api = eve
Indra's horses; sharajaalena = with a multitude of arrows.

Targeting with only one arrow, Ravana tore off the flag-staff. Striking
down the golden flag-staff from the top of the chariot down to the seat of the
chariot, Ravana struck even Indra's horses with a multitude of arrows.

Seeing Rama afflicted, the gods, Gandharvas the celestial musicians, Charanas
the celestials bards along with the demons, as also Siddhas the demi-gods and
the great sages felt dejected. Seeing the moon in the shape of Rama eclipsed
by Rahu in the shape of Ravana, the monkey-chiefs too, along with Vibhishana,
felt perturbed.
Seeing thus the moon in the shape of Rama eclipsed by the planet Rahu in the
shape of Ravana, the planet Mercury stood, assailing the constellation Rohini
presided over by the god Prajapati (the lord of creation), the beloved of the
moon the heavenly body and spelling disaster to all created beings.

एतन्तिन्निरे क्रोधाद्राघवस्य ि रावणः |

प्रहतयकामो दष्टात्मा स्पृ शन् प्रहरणुं महत् || ६-१०२-४८
वज्रिारुं महानादुं िवयशत्रसनबहयणम् |
शैर्शृङ्गसनभैः कूटै सश्चत्तदृसष्टभयावहम् || ६-१०२-४९
िधूमसमव तीक्षणग्रुं यर्ािासिचयोपमम् |
असतरौद्रमनािाद्युं कार्ेनासप दरािद्म् || ६-१०२-५०
त्रािनुं िवय भूतानाुं दारणुं भे दनुं तथा |
प्रदीप्तसमव रोषेण शू र्ुं जग्राह रावणः || ६-१०२-५१
48-51. etasmin antare = in the meanwhile; saH raavaNaH = that
Ravana; duShTaatmaa = the evil-minded; raavaNaH = who caused enemies to
cry; krodhaat = with anger; spR^ihan = stroking; mahat praharaNam = a great
weapon; prahartukaamaH = wishing to strike; raaghavasya = Rama; jagraaha =
took hold; roSheNa = with fury; shuulam = of a spike; vajrasaaram = which
was powerful as a thunderbolt; mahaanaadam = which made a loud noise
(when hurled at its target); sarvashatrunibarhaNam = capable of exterminating
all enemies; shailashR^iN^ga nibhaiH = resembling mountain-
peaks; kuuTaiH = which with its sharp points; chittadR^iSTibhayaavaham =
dreadful to conceive and to behold; sadhuumamiva tiikShNaagram
yugaantaagnichayopamam = resembling a smoke-crested mass of fire blazing
at the end of the world-cycle; atiraudram = exceedingly
furious; anaasaadyam = which was difficult to approach; kaalenaapi = even
for Death; duraasaasaadyam = which was unassailable; traasanam
sarvabhuutaanaam = which was a terror for all living beings; daaruNam tathaa
bhedanam = capable as it was of tearing and splitting them; pradiiptam iva =
and blazing as it was.

In the meantime, that evil-minded Ravana, who caused enemies to cry,

stroking with anger a great weapon wishing to strike Rama, took hold off with
fury, a spike, which was powerful as a thunderbolt, which made a loud noise
(when hurled at a target), capable of exterminating all enemies, resembling the
mountain-peaks, which with its sharp points dreadful to conceive and to behold,
resembling a smoke-crested mass of fire blazing at the end of the world-cycle,
exceedingly furious, which was difficult to approach even for Death, which was
unassailable, which was a terror for all beings, capable as it was of tearing and
splitting them and blazing as it was.

That Rama, the delight of Raghus, was quite enraged and took hold of
that spear brought by Matali the charioteer, as desired by Indra the lord of
celestials.

िा सक्षप्ता राक्षिेन्द्रस्य तन्तिन् शू र्े पपात ह |

सभन्नः शक्त्या महान् शू र्ो सनपपात हतद् यसतः || ६-१०२-६७
67. saa = that spear; kShiptaa = hurled (by Rama); nipapaata ha =
fell; tasmin raakShasendrasya shuule = on that Ravana's spear; bhinnaH = torn
down; shaktyaa = by Rama's spear; mahaan shuulaH = the large spear of
Ravana; nipapaata = fell (on the ground); hata dyutiH = with its lustre
extinguished.

That spear, hurled by Rama, fell on that Ravana's spear. Torn down by
Rama's spear, the large spear of Ravana fell on the ground, with its lustre
extinguished.

With terrific arrows of high speed, with their shafts made of reeds, going
straight to their target, Rama pierced the exceedingly fleet horses of Ravana.
With his sharp arrows, Rama then pierced the chest-region of Ravana. He also
struck, quite deliberately, the forehead of Ravana with three arrows.

With all his limbs torn down by arrows and with blood flowing from his limbs,
that Ravana in the midst of demons, shone like a blooming Ashoka tree in the
midst of a multitude of trees.
A ferocious battle ensues between Rama and Ravana, hurling thousands of
arrows on each other. Each one intercepts the other's arrows. Rama speaks
harsh words to Ravana for having carried away Seetha from Janasthana-forest
to Lanka and vows that he will soon dispatch him surely to the world of Death.
Rama then pours down streams of arrows on Ravana. Rama more vehemently
torments Ravana with his sharp arrows and mystic missiles, till Ravana
becomes helplessly weak and confused. Ravana's charioteer carries away
Ravana in the chariot, camly and slowly away from the battle-front.

िूति रथनेतास्य तदवथथुं सनरीक्ष्य तम् |

शनैययद्धादिम्भािो रथन् तस्यापवाहयत् || ६-१०३-३०
30. suutastu = the charioteer for his part; rathanetaa = driving the
chariot; asya = of Ravana; niriikShya = seeing; tam = him; tadavastham;
having that plight; asambhraantaH = without getting excited; apavaahayat =
carried off; tasya = his; ratham = chariot; shanaiH = slowly; yuddhaat = from
the battle-front.

Seeing Ravana reduced to such a plight, the charioteer driving the chariot,
for his part, without getting excited, calmly and slowly carried off his chariot
away from the battle-front.

On seeing Ravana, the king sunk down; hopelessly bereft of energy, the
charioteer diverting in haste the chariot of Ravana, which was rumbling like a
cloud, thereupon sneaked away from the battle-field in dismay.

Ravana reproached the charioteer for having turned back his chariot away
from the battle-field. The charioteer explains to Ravana, the various reasons as
to why he has taken back the chariot. Satisfied with the explanation given by
his charioteer, Ravana instructs him to take the chariot back to the battle-field.
Thereupon, the charioteer brings the chariot in an instant before Rama on the
battle-field.
 हीनवीययसमवाशक्तुं पौरुषेण सववसजयतम् |
भीरुन् र्घसमवाित्त्वुं सवहीनसमव ते जिा ||६-१०४-२
सवमक्तसमव मायासभरस्त्रैररव बसहष्कृतम् |
मामवज्ञाय दबयद्धे स्वया बद्ध्या सवचे ष्टिे ||६-१०४-३
2; 3. durbuddhe = O evil-minded fellow!; avaGYaa = despising; maam =
me; vivarjitam = as though I were bereft; pauruSheNa = of
manliness; ashaktam = incapable; hiina viiryamiva = deficient in
prowess; bhiirum = cowardly; laghumiva = petty-minded; asattvam = devoid
of energy; vihiinamiva tejasaa = deserted of conjuring tricks; bahiShkR^itam
iva astraiH = and abandoned by mystic missiles; vicheShTase = you are
acting; svayaa buddhyaa = as per your discretion!

"O evil-minded fellow! Despising me as though I were bereft of

manliness, incapable, deficient in prowess, cowardly, petty-minded, devoid of
energy, bereft of brilliance, deserted of conjuring tricks and abandoned by
mystic missiles, you are acting as per your discretion!"

त्वयाद्य सह ममानायय सचरकार्िमासजयतम् |

यशो वीययन् च तेजश्च प्रत्ययश्च सवनासशथ ||६-१०४-५
5. anaarya = O vulgar fellow!; mama = my; yashaH = fame; chirakaala
samaarjitam = which was earned through a long period; tejashcha = vital
power; pratyayashcha = and trust; vinaashitaH = have been
destroyed; tvayaa = by you; adya = today.

"O vulgar fellow! You have destroyed my fame which was earned
through a long period, prowess, vital power and the trust of people today."

यस्त्वन् रथसममुं मोहान्न चोिहसि दमय ते |

ित्योअयुं प्रसततको मे परे ण त्वमपस्कृतः ||६-१०४-७
7. durmate = O evil-minded fellow!; yaH tvam = in case you; na = do
not; mohaat = by perversity; vahasi = carry away; idam chariot = this
chariot; chet = at any event; ayam pratitarkaH = this expectation of
mine; tvam = that you; upaskR^itaH = stand corrupted; pareNa = by the
enemy; satyaH = will be a fact.

"O evil-minded fellow! In case you do not, by perversity, carry away this
chariot at any event, this expectation of mine that you stand corrupted by the
enemy, will be a fact."

न हीदन् सवद्यते कमय िहृदो सहतकासिणः |

ररपूणान् िदृशन् चै तन्न त्वयैतत्स्वनसितम् ||६-१०४-८
8. etat = this act; yat = which; anuShThitam = has been done; tvayaa =
by you; etat = this; sadR^isham = is befitting; ripuuNaam = of enemies; tat =
that; na vidyate hi = is indeed not; karma = the work; suhR^idaH = of a
friend; hitakaaN^kShiNaH = who wishes me well.

"This act, which has been done by you, is only befitting of enemies. This
is indeed not the work of a friend, who wishes me well."

न भीतोअन्ति न मूढोअन्ति नोपजप्तोअन्ति शत्रसभः |

न प्रमत्तो न सनःस्नेहो सविृ ता न च िन्तिया ||६-१०४-११
11. naasmi = I was not; bhiitaH = frightened; na asmi = I was
not; muuDhaH = stupid; na asmi = I was not; upajaptaH =
bribed; shatrubhiH = by the enemies; na asmi = I was not; pramattaH = a
blunderer; na niH snehaH = I was not disloyal; satkriyaacha = your good; na
vismR^itaa = was not forgotten.

"I was neither frightened nor I was stupid. I was not bribed by the
enemies, nor was I a blunderer. I was not disloyal to you. I have not forgotten
the benefits conferred by you."

श्रमन् तवावर्च्छासम महता रणकमयणा |

न सह ते वीर िौमख्युं प्रहषयन् वोपधारये ||६-१०४-१५
 15. pratidaasyaami = I am giving a reply; shruuyataam = let it be
listened (by you); yannimittam = why; rathaH = the chariot; vinivartitam =
was carried away; samyuge = in the battle-field; nadiivegaH iva = as the
onrush of a stream; aabhoge = (is pushed back) by a tide.

"I understand your exhaustion, due to your strenuous fighting in the great
battle. I am not reflecting on the inclination of your valour or on your
superiority over your enemy."

रथोिहनन्तखन्नाश्च त इमे रथवासजनः |

दीना घमयपररश्रािा र्ावो वषयहता इव ||६-१०४-१६
16. me rathavaajinaH = the horses of my chariot; bhagnaaH = were
broken down; rathodvahanakhinnaaH = and were exhausted by drawing the
chariot; diinaaH = they became miserable; gharmaparishraantaaH = and
thoroughly fatigued; gaavaH iva = like the cows; varSha hataaH = lashed by
rain.

"The horses of my chariot were broken down and were exhausted by

drawing the chariot. They became miserable and thoroughly fatigued, like the
cows lashed by heavy rain."

सनसमत्तासन च भू सयिन् यासन प्रादभय वन्ति नः |

तेष तेष्वसभपन्नेष र्क्षयाम्यप्रदसक्षणम् ||६-१०४-१७
17. lakShayaami = I am seeing; apradakShiNam =
inauspiciousness; yaani nimittaani = in those portents; praadurbhavanti =
which appear; naH = to us; bhuuyiShTham = in large
numbers; abhipanneShu = and examined; teShu teShu = in all of them.

"I am seeing inauspiciousness in all the portents, which appear to us in

large numbers and duly examined by me."

दे शकार्ौ च सवज्ञे यौ र्क्ष्मणानीसङ्गतासन च |

दै न्यन् हषयश्च खेदश्च रसथनश्च बर्ाबर्म् ||६-१०४-१८
 18. desha kaalaucha = (propitious and unpropitious) time and
place; lakShaNaani = (good and bad) omens; inN^gitaani = facial
expressions; dainyam harShashcha = depression and liveliness; khedashcha =
the measure of fatigue; balaabalam = as also the strength
andweakness; rathinaH = of the warrior occupying the chariot; viJNeyau =
must be ascertained (by a charioteer).

"(Propitious and unpropitious) time and place, (good and bad) omens,
facial as also the strength and weakness of the warrior occupying the chariot
must be ascertained (by a charioteer)."

Chapter [Sarga] 105

ADITYA HRUDAYAM
[Link]
[Link]
Sage Agastya advises Rama to recites the 'Aditya Hridaya', a collection of
verses in praise of the sun-god, with a view to gaining victory.

Seeing Ravana's chariot coming, Rama asks Matali the charioteer to be on his
guard. Bad omens prognosticating the fall of Ravana and good omens
predicting the victory of Rama appeared in the scene of battle-field.

"O Matali! From the way in which the enemy is marching forward from left to
right with a great speed in his chariot more, it appears that heart has been set
by him upon destroying himself in the battle."
"Therefore, take care and march forward, facing the chariot of the enemy I
wish to destroy it, even as the wind would blow a cloud."
 ववषय रुसधरन् दे वो रावणस्य रथोपरर || ६-१०६-२१
वाता मिसर्निीव्रा अपिव्युं प्रचक्रमः |
21. devaH = the god of rains; vavarSha = poured; rudhiram =
blood; raavaNasya rathopari = on Ravana's chariot; tiivraaH-
horrible; vaataaH = winds; rachakramuH = blew; apasavyam = from right to
the left; maN^DalinaH = forming circles.

The god of rains poured blood on Ravana's chariot. Horrible winds blew
from right to left, forming circles.

महद् र्ृध्रकर्न् चास्य भ्रममाणुं नभिर्े || ६-१०६-२२

येन येन रथो यासत ते न ते न प्रधावसत |
22. mahat = a large; gR^idhrakulam = flock of
vultures; bhramamaaNam = roaming about; nabhastale = in the
sky; pradhaavati = was flying forward; tena tena = in the same way; yena
yena = in which; asya rathaH = Ravana's chariot; yaati = was going.

A large flock of vultures, roaming about in the sky, was flying forward in
the same direction in which Ravana's chariot was going.

िन्ध्यया चावृता र्ङ्का जपापष्पसनकाशया || ६-१०६-२३

दृश्यते िम्प्रदीते व सदविे असप विन्धरा |
23. laN^kaa = Lanka; aavR^itaa = was overcast; samdhyayaa = with
dusk; japaapuShpanikaashayaa = resembling a (red) Japa
flower; vasumdharaa = the land (in Lanka); [Link] = as also the
day; dR^ishyate = appeared; sampradiipteva = as if; they were blazing.

Lanka was overcast with dusk, resembling a (red) Japa flower. The land
in Lanka, as also the day appeared as if they were blazing.
 रावणश्च यतित्र प्रचचार् विन्धरा || ६-१०६-२५
रक्षिान् च प्रहरताुं र्ृहीता इव बाहवः |
25. vasumdharaa = the earth; yataH = on which; raavaNaH =
Ravana; tatra = was there; prachachaala = trembled; baahavaH = the
arms; rakShasaamcha = of demons; praharataam = who were
fighting; gR^ihiitaa iva = were like as if they were clasped.

The earth on which Ravana was there, trembled. The arms of fighting
demons looked as if they were clasped.

ताम्राः पीताः सिताः श्वे ताः पसतताः िू ययरियः || ६-१०६-२६

दृश्यिे रावणस्याङ्गे पवयतस्ये व धातवः |
26. patitaaH = fallen; agre = before; raavaNasya = Ravana; suurya
rashmayaH = the rays of the sun; dR^ishyante taamraaH = appeared
coppery; piitaaH = yellow; sitaashvetaaH = white and dark; dhaatavaH iva =
like mineral-ores on a mountain.

Fallen before Ravana, the rays of the sun appeared coppery, yellow, white
and dark, like mineral ores on a mountain.

The she-jackals followed by vultures hastily uttered inauspicious howls, on

beholding Ravana's face as also vomiting fire from their mouths.
Hundreds of dreadful Sarika* birds, with their awful howls, terribly
fighting there, fell down upon Ravana's chariot.
*Sarika bird: zoological name: Turdus salica.

Loosing arrows at each other, Rama and Ravana perform a fierce battle.
Ravana's flag-staff is thrown down by Rama's arrows. When Rama begins to cut
off Ravana's head, another head starts to crop up in its place. The fierce
encounter continues thus for seven days.
 ततो राक्षििैन्युं च हरीणाुं च महद्बर्म् |
प्रर्ृहीतप्रहरणुं सनश्चे ष्टुं िमसतित ||६-१०७-२
2. tataH = then; raakShasa sainyam cha = the army of demons; mahatt
balamcha = and the huge army; hariiNaam = of monkeys; pragR^ihiita
praharaNam = having taken hold fast of their weapons; samavartata =
stood; nishcheShTam = motionless.

Then, the army of demons and the huge army of mokeys, stood
motionless with their weapons held fast in their hands.

ततः क्रोधान्महाबाहू रघू णाुं कीसतय वधय नः |

िुंधाय धनषा रामः शरमाशीसवषोपमम् ||६-१०७-५४
रावणस्य शोरोऽन्तच्छिच्छरीमज्ज्वसर्तकिर्म् |
तन्तच्छरः पसततुं भूमौ दृष्टुं र्ोकैन्तस्त्रसभिदा ||६-१०७-५५
54-55. tataH = thereupon; raamaH = Rama; mahaabaahuH = the great-
armed; kiirtivardhanaH = and who augmented the fame; raaghuuNaam = of the
kings born in Raghu dynasty; krodhaat = with anger; samdhaaya =
stretching; aashiiviShopamam = the serpent-like; sharam =
arrow; dhanuShaa = with his bow; achchhindat = chopped off; raavaNasya =
shiraH = the head of Ravana; jvalita kuN^Dalam = which was graced with
blazing ear-rings; tadaa = then; tat = that; shriimat = glorious; shiraH =
head; dR^iShTam = was seen; patitam = fallen; bhuumau = on the
ground; tribhiH lokaiH = by the three worlds.

Thereupon, the great-armed Rama who augmented the fame of the kings
born in Raghu dynasty, stretching with anger, the serpent-like arrow with his
bow, chopped off the glorious head of Ravana, which was graced with blazing
ear-rings. Then, all the three worlds saw that head, fallen on the ground.

तस्यैव िदृशुं चान्यद्रावणस्योन्तितुं सशरः |

तत् सक्षप्तुं सक्षप्रहिे न रामे ण सक्षप्रकाररणा ||६-१०७-५६
 56. anyat = another; shiraH = head; sadR^isham = similar; tasyaiva =
exactl to that head; utthitam = cropped up; raavaNasya = (on the shoulders) of
Ravana; tat = that (second head); kShiptam = was chopped off; raameNa = by
Rama kShiprahatena = having swift hand; kShiprakaariNaa = and who
performs his act swiftly.

Another head, exactly similar to that head, cropped up on the shoulders of

Ravana. That second head was again chopped off by Rama, possessing a swift
hand and who was swift in his act

Verse Locator

सितीयुं रावणसशरसश्चन्नुं िुं यसत िायकैः |

सचन्नमात्रुं च तच्छीषं पनरे व प्रद् श्यते ||६-१०७-५७
57. dvitiiyam = that second; raavaNaH shiraH = head of
Ravana; chhinnam = was cut off; saayakaiH = by arrows; samyati = in the
battle; tat shiirSham chhinnamaatram = soon after that head was chopped
off; punareva = (it) again; dR^ishyate = rose into view.

The second head of Ravana was cut off by arrows in that battle. Soon
after that head was chopped off, it again rose into view.

तदप्यशसनिुंकाशैन्तिन्नुं रामस्य िायकैः |

एवमेव शतुं सचन्नुं सशरिाुं तल्यवचय िाम् ||६-१०७-५८
58. tadapi = that head too; chhinnam = was chopped off; raama
saayakaiH = by Rama's arrows; ashanisamkaashaiH = which were looking like
thunder-bolt; evemeva = in the same way; shatam = a hundred; shirasaam = of
heads; tulyavarchasaam = of equal splendour; chhinnam = were chopped off.

Rama chopped off that head too with his arrows looking like
thunderbolts. In the same manner, a hundred of Ravana's heads of equal
splendour were chopped off by Rama.
"What is the reason, these arrows by which Mareecha, Khara, Dushana,
Kabandha in Kroucha-forest, and Viradha in Dandaka-forest were killed, by
which seven Sala trees and the mountains were burst, by which Vali was killed
and the ocean shaken up all these arrows which provided immediate succour
to me in battle, have proved of little efficacy in the case of Ravana."

On the advice of Matali the charioteer, Rama employs on Ravana, a mystic

missile presided over by Brahma. That arrow penetrates Ravana's heart and
kills him. Ravana falls down dead from his chariot to the earth.

अथ ििारयामाि मातर्ी राघवुं तदा |

अजानसन्नव सकुं वीर त्वमे नमनवतय िे || ६-१०८-१
1. atha = thereupon; tadaa = and then; maataliH =
Matali; samsmaarayaamaasa = refreshed the memory; raaghavam = of Rama
(as follows); viira = O the valiant one!; kim = why; tvam anuvartase = are you
(still) carrying out (the battle); enam = with him; ajananniva = as though you
are unaware (of how to dispose of him)?

Thereupon, Matali refreshed the memory of Rama as follows: "O the

valiant one! Why are you still carrying out the battle with Ravana as though you
are unaware (of how to dispose of him)?

सविृजािै वधाय त्वमस्त्रुं पैतामहुं प्रभो |

सवनाशकार्ः कसथतो यः िरै ः िोऽद्य वतयते || ६-१०८-२
2. prabho = O lord!; tvam = you; visR^ija = discharge; astram = a
mystic missile; paitaamaham = presided over by Brahma the lord of
creation; asmai = on him; vadhaaya = for his destruction; saH =
that; vinaashakaalaH = time for his destruction; vartate = is; adya =
now; yaH = which (was expressed); suraiH = by the celestials.
 "O lord! You can employ a mystic missile presided over by Brahma the
lord of creation. The time for his destruction has come now, as expressed by the
celestials."

ततः िुंिाररतो रामिे न वाक्ये न मातर्ेः |

जग्राह ि शरुं दीप्तुं सनःश्वििसमवोरर्म् || ६-१०८-३
युं तिैन् प्रथमुं प्रादादर्स्त्यो भर्वानृसषः |
ब्रमदत्तुं महाबाणममोघुं यसध वीययवान् || ६-१०८-४
3-4. tataH = then; viiryavaan = the valiant; raamaH =
Rama; samsmaaritaH = who was reminded; tena vaakyena = by those
words; maataleH = of Matali; jagraaha = took hold; diiptam sharam = of a
blazing arrow; brahmadattam = which was given by Brahma; yam = and
which; amogham = that unfailing mahaabaaNam = great arrow; praadaat = was
given; tasmai = to him; bhagavaan = agastyaR^iShiH = by the glorious sage;
Agastya; yudhi = in the battle-field; prathamam = earlier; niHshvasantam
uragam iva = and which looked like a hissing serpent.

Then, the valiant Rama, who was reminded thus by Matali, took hold of a
blazing arrow, which was given by Brahma and which in turn was given to him
by the glorious sage, Agastya earlier in the battle-field and which looked like a
hissing serpent.

ब्रमणा सनसमय तुं पू वयसमन्द्राथयमसमतौजिा |

दत्तुं िरपतेः पूवं सत्रर्ोकजयकासिणः || ६-१०८-५
5. nirmitam = having been made; puurvam = formerly; indraartham =
for Indra; the lord of celestials; brahmaNaa = by Brahma the lord of
creation; amitaujasaa = of infinite strength; dattam = it was
bestowed; puurvam = in the past; surapateH = on the ruler of gods; triloka
jayakaaN^kShiNaH = who was desirous of conquering the three worlds.

Having been made formerly for Indra, the lord of celestials by Brahma,
the lord of creation of infinite strength, it was bestowed in the past on the ruler
of gods, who was desirous of conquering the three worlds.
 यस्य वाजेष पवनः फर्े पावकबास्करौ |
शरीरमाकाशमयुं र्ौरवे मे रुमिरौ || ६-१०८-६
6. yasya vaajeShu = in its feathers; pavanaH = was mind; phale = in its
end-point; paavaka bhaskarau = were the fire and the sun; gaurave = in its
heaviness; merumandarau = were Mounts Meru and Mandara; shariiram = and
its shaft; aakaasha mayam = was made of ether.

In its feathers, wind was established. In its end-point were the fire and the
sun. In its heaviness were Mounts Meru and Mandara. Its shaft was made of
ether.

जाज्वल्यमानुं वपषा िपङ्ग्खुं हे मभू सषतम् |

तेजिा िवयभूतानाुं कृतुं भास्करवचयिम् || ६-१०८-७
7. supuNkham = provided with good shaft; hema bhuuShitam = decked
with gold; jaajvalyamaanam vapuShaa = (the arrow) which had its body
shining; kR^itam = had been made-up; tejasaa sarva bhuutaanaam = of the
efficacy of all the elements; bhaaskara varchasam = and an illuminating power
of the sun.

Provided with good shaft decked with gold, the arrow which had its body
shining, had been made up of the efficacy of all the elements and an
illuminating power of the sun.

िधूमसमव कार्ासिुं दीप्तमाशीसवषोपमम् |

नरनार्ाश्ववृिानाुं भे दनुं सक्षप्रकाररणम् || ६-१०८-८
8. diiptam = blazing; kaalaagnim iva = like a fire at the time of
universal dissolution; sadhuumam = enveloped in smoke; aashiiviShopamam =
and looking like a venomous snake; kShipra kaariNam = it was swift in
action; bhedanam = and capable of bursting; nara naagaashvavR^inaanaam =
hosts of men; elephants and horses.
 Blazing like a fire at the time of universal dissolution enveloped in smoke
and looking like a venomous snake, it was swift in action and capable of
bursting hosts of men, elephants and horses.

िाराणाुं पररघाणाुं च सर्रीणाुं चासप भे दनम् |

नानारुसधरसदग्धाङ्गुं मे दोसदग्धुं िदारुणम् || ६-१०८-९
9. bhedanam = (It) broke; dvaaraaNaam = gate-ways; parighaaNaam =
iron bars; giriiNamch api = and even mountains; naanaarudhira
digdhaaN^gam = smeared with the blood of various victims; medodigdham =
and quoted with their marrow; sudaaruNam = (it presented) a very terrific
appearance.

It broke gate-ways, iron bars, and even mountains. Smeared witht he

blood of various victims and quoted with their marrow, it presented a very
terrific appearance.

वज्रिारुं महानादुं नानािसमसतदारणम् |

िवयसवत्रािनुं भीमुं श्वििसमव पन्नर्म् || ६-१०८-१०
10. vajrasaaram = (It) had an efficacy of a thunder-bolt; mahaanaadam
it made a great sound; naanaa samiti daaraNam = It tore off various kinds of
armies of adversaries (in many battles); sarvavitraasanam = creating fear to
all; shvasantam pannagam iva = like a hissing serpent.

That arrow had an efficacy of a thunder bolt, loud-sounding, tearing off

armies of adversaries in many battles and creating fear to all, like a hissing
serpent.

ि सविृष्तो महावे र्ह् शरीरािकरः शरः |

च्छे द हृदयुं तस्य रावणस्य दरात्मनः || ६-१०८-१८
18. saH sharaH = that arrow; visR^iShTaH = released; with great
speed; shariiraantakaraH = and which was capable of destroying the
body; bibheda = tore off; hR^idayam = the heart; duraatmanaH tasya
raavaNasya = of that evil-minded Ravana.

That arrow, released with great speed and which was capable of
destroying the body, tore off the heart of that evil-minded Ravana.

रुसधराक्तह् ि वेर्ेन शरीरािकरः शरः |

रावणस्य हरन् प्राणान् सववेश धरणीतर्म् || ६-१०८-१९
19. saH sharaH = that arrow; shariiraantakaraH = which was capable of
causing death to the body; haran = taking away; praaNaan = the
life; raavaNasya = of Ravana; rudhiraaktaH = and anointed with
blood; vivesha = penetrated; dharaNiitalam = the earth.

That arrow, which was capable of causing death to the body, after taking
away the life of Ravana and having been anointed with blood, penetrated the
earth.

ि शरो रावणुं हत्वा रुसधरारीकृतच्छसवः |

कृतकमाय सनभृतवत्स्वतू णीुं पनरासवशत् || ६-१०८-२०
20. rudhiraardriikR^ita chchhaviH = smeared with blood; hatvaa = on
having killed; raavaNam = Ravana; kR^itakarmaa = and the thereby
accomplished its mission; saH sharaH = that arrow; punaH aavishat = re-
entered; svatuuNiim = its own quiver (of Rama); nibhR^itavat = silently.

Smeared with blood on having killed Ravana and thereby accomplishing

its mission, that arrow re-entered its own quiver (of Rama) silently.

ततो सवनेदः िुं हृष्टा वानरा सजतकासशनः |

वदिो राघवजयुं रावणस्य च तिधम् || ६-१०८-२६
26. tataH = thereupon; vaanaraaH = the monkeys; jitakaashinaH =
behaving like conquerors; samhR^ishTaaH = were quite rejoiced; vineduH =
and roared shouts of joy; vadantaH = proclaiming; raaghavajayam = Rama's
victory; tadvadham cha raavaNasya = and that killing of Ravana.

Roaring shouts of joy, quite rejoiced as they were, and proclaiming

Rama's victory and the killing of Ravana in his hands, the monkeys behaved
like conquerors.

राघविविुं यक्ता र्र्ने च सवशश्रवे |

िाध िान्तवसत वार्ग्य्रा दे वतानाुं महात्मनाम् || ६-१०८-२९
29. agraH = excellent; vaak = pronouncements; mahaatmaanaam
devataanaam = of the great-souled gods; saadhu saadhu iti = saying "well
done! Bravo!"; raaghava stavasamyuktaa = combined with a panegyric in
praise of Rama; vishruve = was distinctly heard; gagane = in the sky.

Excellent pronouncements of the great-souled gods saying "well done!

Bravo!", combined with a panegyric in praise of Rama, was distinctly heard in
the sky.

That Rama, the delight of Dasaratha, for his part, who had just killed his enemy
and thus who was steadfast in his vows and who was endowed with a great
splendour, who stood surrounded on the battle-field by his own people and
the army shone like Indra the lord of celestials.

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.
 वीर सवक्राि सवख्यात प्रवीण नयकोसवद |
महाहयशयनोपेत सकुं शे षे सनहतो भसव || ६-१०९-२
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?"

तसददुं वीर िुं प्राप्तुं यन्मया पू वयमीररतम् |

काममोहपरीतस्य यत्त्न्न्न रुसचतुं तव || ६-१०९-४
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."

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.

नायुं सवनष्टो सनश्चे ष्टः िमरे चिसवक्रमः |

अत्यन्नतमहोत्साहः पसततोऽयमशसङ्कतः || ६-१०९-१५
 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."

नैवुं सवनष्टाः शोच्यिे क्षत्रधमयव्यवन्तथथताः |

वृन्तद्धमाशुंिमाना ये सनपतन्ति रणासजरे || ६-१०९-१६
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."

इयुं सह पूवैः िुं सदष्टा र्सतः क्षसत्रयिुंमता |

क्षसत्रयो सनहतः िुंख्ये न शोच्य इसत सनश्चयः || ६-१०९-१९
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."
 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.

अनेन दत्तासन वनीपकेष |

भक्ताश्च भोर्ा सनभृ ताश्च भृ त्याः |
धनासन समत्रेष िमसपय तासन |
वैराण्यसमत्रेष सनपासततासन || ६-१०९-२२
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."

एषोसहतासिश्च महातपाश्च |
वेदिर्ः कमयि चाग्र्यशूरः |
एतस्य यत्प्रे तर्तस्य कृत्युं |
तत्कतयसमच्छासम तव प्रिादात् || ६-१०९-२३
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."

BOLD

र्रिरन्तरहि वैररहि हिवृात्तं िः प्रयोजिर्् |

हक्रयतरर्स्य संस्कररो र्र्रप्ये ष यर्र तव || ६-१०९-२५
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."

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.

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.

नन नाम महाबाहो तव वै श्रवणानज |

क्रद्धस्य प्रमखे थथातन् त्रस्यत्यसप परिरः || ६-१११-३
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."

ऋषयश्च महीदे वा र्न्धवाय श्च यशन्तस्वनः |

नन नाम तवोिे र्ाचारणाश्च सदशो र्ताः || ६-१११-४
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."

ि त्वुं मानषमात्रेण रामे ण यसध सनसजयतः |

न व्यपत्रपिे राजन् सकसमदुं राक्षिषयभ || ६-१११-५
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?"

BOLD

व्यक्तर्ेष र्िरयोगी परर्रत्मर सिरतिः |

अिरहदर्ध्यहिधिो र्ितः परर्ो र्िरि् || ६-१११-१४
तर्सः परर्ो धरतर शङ् खचक्रगदरधरः |
श्रीवत्सवक्षर हित्यश्रीरजय्यः शरश्वतो ध्रुवः || ६-१११-१५
र्रिुषं रूपर्रस्र्रय हवष्ुः सत्यपररक्रर्ः |
सववः पररवृतो दे वैवरा िरत्वर्ु परगतै ः || ६-१११-१६
सवालोकेश्वरः श्रीर्रि् लोकरिरं हितकरम्ययर |
सररक्षस परीवररर्् ितवरंस्त्रं र्िरद् युहतः || ६-१११-१७
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.

इन्तन्द्रयासण परा सजत्वा सजतन् सत्रभवणुं त्वया |

िरन्तिररव तिै रसमन्तन्द्रयैरेव सनसजयतः || ६-१११-१८
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."

सक्रयतामसवरोधश्च राघवे णेसत यन्मया |

उच्यमानो न र्ृह्णासि तस्ये यन् व्यसष्टरार्ता || ६-१११-२१
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."

अकिाचासभकामोअसि िीतान् राक्षिपङ्गव |

ऐश्वययस्य सवनाशाय दे हस्य स्वजनस्य च || ६-१११-२२
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."

अरुन्धत्या सवसशष्टान् तान् रोसहण्याश्चासप दमयते |

िीतान् धषययता मान्याुं त्वया ह्यिदृशुं कृतम् || ६-१११-२३
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)."

विधाया सह विधाुं सश्रयः श्रीुं भतृय वत्सर्ाम् |

िीताुं िवाय नवद्याङ्गीमरण्ये सवजने शभाम् || ६-१११-२४
आनसयत्वा त ताुं दीनाुं चद्मनात्मस्वदू षण |
अप्राप्य तुं चैव कामुं मै सथर्ीिुं र्मे कृतम् || ६-१११-२५
पसतव्रतायािपिा नूनुं दग्धोऽसि मे प्रभो |
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."

अवश्यमेव र्भते फर्ुं पापस्य कमय णः |

घोरुं पयायर्ते कार्े कताय नास्त्यत्र िुंशयः || ६-१११-२७
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."

शभकृच्छभमाप्नोसत पापकृपापमश्नते |
सवभीषणः िखुं प्राप्तस्त्वुं प्राप्तः पापमीदृशम् || ६-१११-२८
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."
 िन्त्यन्याः प्रमदािभ्युं रूपे णाभ्यसधकाितः |
अनङ्गवशमापन्नस्त्वुं त मोहान्न बध्यिे || ६-१११-२९
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."

न कर्ेन न रूपे ण न दासक्षण्ये न मै सथर्ी |

मयासधका वा तल्या वा त्वन् त मोहान्न बध्यिे || ६-१११-३०
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."

िवयथा िवयभूतानाुं नान्ति मृ त्यरर्क्षणः |

तव तावदयुं मृत्यमै सथर्ीकृतर्क्षणः || ६-१११-३१
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."
 िीतासनसमत्तजो मृ त्यस्त्वया दू रादपाहृतः |
मैसथर्ी िह रामेण सवशोका सवहररष्यसत || ६-१११-३२
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."

अल्पपण्या त्वहन् घोरे पसतता शोकिार्रे |

कैर्ािे मिरे मे रौ तथा चै त्ररथे वने || ६-१११-३३
दे वोद्यानेष िवे ष सवहृत्य िसहता त्वया |
सवमानेनानरूपेण या याम्यतर्या सश्रया || ६-१११-३४
पश्यिी सवसवधािे शान्िान्िाुं सश्चत्रस्रर्म्बरा |
भ्रुंसशता कामभोर्ेभ्यः िान्ति वीरवधात्तव || ६-१११-३५
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!"

यास्त्वया सवधवा राजन् न्तमऱता नैकाः कर्न्तस्त्रयः || ६-१११-६६

पसतव्रता धमय रता र्रुशश्रू षणे रताः |
तासभः शोकासभतप्तासभः शप्तः परवशुं र्तः || ६-१११-६७
त्वया सवप्रकृतासभययत्तदा शप्तुं तदार्तम् |
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."

िकृतन् दष्कृतुं च त्वुं र्ृ हीत्वा स्वाुं र्सतुं र्तः |

आत्मानमनशोचासम त्वसियोर्े न दःन्तखताम् || ६-१११-७७
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."

मारीचकम्भकणाय भ्याुं वाक्युं मम सपतिथा |

न श्रतुं वीययमत्तेन तस्ये दुं फर्मीदृशम् || ६-१११-८०
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."

नीर्जीमूतिुंकाश पीताम्भर शभाङ्गद |

स्वर्ात्रासण सवसनसक्षप्य सकुं शे षे रुसधराप्लतः || ६-१११-८१
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?"

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."
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.
"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."

"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."

मरणािासन वैरासण सनवृय त्तुं नः प्रयोजनम् || ६-१११-१०२

सक्रयतामस्य िन्स्कारो ममाप्ये ष यथा तव |
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."

Having heard the words of Rama, Vibhishana in haste began to do obsequies to

Ravana, his dead brother.

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.
 ततस्त्वेकुं घटुं र्ृह्य िुंथथाप्य परमािने || ६-११२-१४
घटे न तेन िौसमसत्ररभ्यसषञ्चसिभीषणम् |
र्ङ्कायाुं रक्षिाुं मध्ये राजानुं रामशािनात् || ६-११२-१५
सवसधना मिदृष्टे न िहृद्गणिमावृ तः |
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.

अभ्यसषञ्चुंिदा िवे राक्षिा वानरािथा || ६-११२-१६

प्रहषयमतर्ुं र्त्वा तष्टवू राममे व ह |
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.

तस्यामात्या जहृसषरे भक्ता ये चास्य राक्षिाः || ६-११२-१७

दृष्वासभष्क्तुं र्ङ्कायाुं राक्षिेन्द्रुं सवभीषणम् |
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.

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.

सप्रयमेतददाहृत्य वै देह्यस्त्वुं हरीश्वर || ६-११२-२६

प्रसतर्ृह्य च िुं देशमपावसतय तमहय सि |
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."

िुंभ्रमश्च न कतयव्यो वतयन्त्या रावणार्ये ||६-११३-१२

सवभीषणसवधे युं सह र्ङ्कैश्वययसमदुं कृतम् |
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."
 सप्रयमेतदपश्रत्य भतयसवय जयिुं श्रयम् ||६-११३-१७
प्रहषयवशमापन्ना सनवाय क्यान्ति क्षणािरम् |
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."

BOLD

ि हि पश्यरहर् सदृशं हचन्तयन्ती प्लवङ्गर् ||६-११३-१८

र्स्मियरख्यरिकस्ये ि तव प्रत्यहभिन्दिर्् |
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."

न च पश्यासम तत्सौम्य पृ सथव्यामसप वानर ||६-११३-१९

िदृशुं मन्तत्प्रयाख्याने तव दातुं भवेत्समम् |
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."

सहरण्युं वा िवणं वा रत्नासन सवसवधासन च ||६-११३-२०

राज्युं वा सत्रष र्ोकेष नैतदहय सत भासषतम् |
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."

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

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

"O Hanuma! As commanded by Ravana the threatened me. As he is dead now,

they will not do the threatening."

अयुं व्याघ्रिमीपे त पराणो धमयिुंसहतः ||६-११३-४४

ऋक्षेण र्ीतः श्लोको मे तुं सनबोध प्लवङ्गम |
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."

न परः पापमादत्ते परे षाुं पापकमय णाम् ||६-११३-४५

िमयो रसक्षतव्यि ििश्चाररत्रभू षणाः |
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.

"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."
 एवमक्ति हनमान्सीतया वाक्यकोसवदः ||६-११३-४८
प्रत्यवाच ततः िीताुं रामपत्नीुं यशन्तस्वनीम् |
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):

"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."

एवमक्ता हनमता वै देही जनकात्मजा ||६-११३-५०

अब्रवीद् द्रष्टसमच्छासम भताय रुं वानरोत्तम |
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."

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.

एवमक्तो हनमता रामो धमयभृताुं वरः |

अर्च्छत्सहिा ध्यानमािीद्बाष्पपररप्लतः || ६-११४-५
 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.

दीघयमष्णुं च सनश्वस्य मे सदनीम् अवर्ोकयन् |

उवाच मेघिङ्काशुं सवभीषणमपन्तथथतम् || ६-११४-६
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.

सदव्याङ्गरार्ाुं वै देहीुं सदव्याभरणभू सषताम् |

इह िीताुं सशरःस्नातामपथथापय मासचरम् || ६-११४-७
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."

Crowds of bears, monkeys and demons, dispersed on all sides, bounced

for a distance, from their nearness to the palanquin.
 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).

व्यिनेष न कृच्छरेष न यद्धे न स्वयुं वरे |

न क्रतौ नो सववाहे च दशय नुं दष्यते न्तस्त्रयः || ६-११४-२८
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."

सवियाच प्रहषाय च स्ने हाच पररदे वता |

उदै क्षत मखुं भतयः िौम्युं िौम्यतरानना || ६-११४-३५
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.

Rama informs Seetha that the dishonour meted out to him and the wrong
done to her by Ravana have been wiped off, by his victory over the enemy with
the assistance of Hanuma, Sugreeva and Vibhishana. However, regarding with
suspicion the character of Seetha, Rama disowns her and asks her to seek
shelter elsewhere.

एषासि सनसजय ता भद्रे शत्रुं सजत्वा रणासजरे |

पौरुषाद्यदनिे युं मयैतदपपासदतम् || ६-११५-२
2. bhadre = my dear lady!; eShaa = you; asi = are; nirjitaa = won back
(by me); jitvaa = after conquering; shatrum = the enemy; raNaajire = in the
battle-field; tat yat = that which; anuShTheyam = is to be done; pauruShaat =
through human effort; upapaaditam = has been accomplished; mayaa = by me.

"You are won back by me, after conquering the enemy in the battle-field,
my dear lady! That which is to be done through human effort, has been
accomplished by me."

र्तोऽस्म्यिममषयस्य धषयणा िुं प्रमासजयता |

अवमानश्च शत्रश्च यर्पसन्नहतौ मया || ६-११५-३
3. gataH asmi = I have come to; antam = the end; amarShasya = of my
indignation; dharShaNaa = and my outrage; sampramaarjitaa = has been
completely requited; shatrushcha = and the enemy; anumaanashcha = as well
as the contempt; nihatau = have been wiped out; yugavat = all at
once; mayaa = by me.

"I have come to the end of my indignation and my outrage has been
completely requited as also the contempt against the enemy have been wiped
out, all at once, by me."

अद्य मे पौरुषुं दृष्टमद्य मे िफर्ः श्रमः |

अद्य तीणयप्रसतज्ञोऽहुं प्रभवाम्यद्य चात्मनः || ६-११५-४
4. adya = now; me = my; pauruSham = manly strength; dR^iShTam =
has been seen (by all); adya = today; me = my; shramaH = toil; saphalaH =
has borne fruit; adya = now; aham = I; tiirNa pratijJNaH = have fulfilled my
promise; adya = today; prabhavaami = I am the master; aatmanaH = of myself.

"Now, my manly strength has been seen by all. Today, my toil has borne
fruit. Now, I have fulfilled my promise. Today, I am the master of myself."

या त्वुं सवरसहता नीता चर्सचत्ते न रक्षिा |

दै विुंपासदतो दोषो मानषेण मया सजतः || ६-११५-५
5. yaa tvam = you; who; virahitaa = became deserted from me; niitaa =
was taken away; chalachittena rakShasaa = by a ficle-minded
demon; doShaH = the wrong; daivasampaaditaH = brought about by the
destiny jitaH = has been corrected; mayaa = by me; maanuSheNa = a human
being.

"The wrong done to you, when you were deserted from me, in that you
were taken away by a fickle-minded demon, which was ordained by the destiny,
has been corrected by me as a human being."

िुंप्राप्तमवमानुं यिे जिा न प्रमाजय सत |

किस्य पौरुषेणाथो महताप्यल्पचेतिः || ६-११५-६
6. kaH arthaH = what is the use; pauruSheNa = of a prowess; tasya
mahataapi alpachetasH = of a weak-minded man; even if it is mighty; yaH na
pramaarjati = who does not wipe out; sampraaptam avamaanam = the insult
fallen to his lot; tejasaa = by means of his energy?

"What is the use of a prowess, however great, of that weak-minded man

who does not wipe out, by his energy, the insult fallen to his lot?"

"The praise-worthy act of Hanuma in the form of crossing of the ocean and the
destroying of Lanka, has borne fruit today."
"The endeavour of Sugreeva, who exhibited his prowess on the battle-field
with his army and tendered a good advice, is fruitful today."
"Furthermore, the exertion of Vibhishana, who after deserting his brother who
was void of good qualities, sought my presence, is fruitful today.

यत्कतयव्युं मनष्ये ण धषयणाुं प्रसतमाजयता |

तत्कृतुं रावणुं हत्वा मयेदुं मानकाङ्ग्न्तमक्षणा || ६-११५-१३
13. mayaa = by me; maanakaaN^kShiNaa = wanting for an honour; tat
idam = this particular act; yat = which; kartavyam = ought to be
done; manuShyeNa = by a man; kR^itam = has been done; hatvaa = in
killing; raavaNam = Ravana; pratimaarjitaa = and thus wiping
away; dharShaNaam = the insult.

"I, wanting for an honour, have done this particular act, which ought to be
done by a man, in killing Ravana and thus wiping away the insult meted out to
me."

सवसदतश्चाि भद्रुं ते योऽयुं रणपररश्रमः |

ितीणयः िहृदाुं वीयाय न्न त्वदथं मया कृतः || ६-११५-१५
रक्षता त मया वृत्तमपवादम् च िवयतः |
प्रख्यातस्यात्मवुंशस्य न्यङ्गुं च पररमाजयता || ६-११५-१६
15-16. viditaH astu = let it be known (to you); ayam
yuddhaparishramaH = that this endeavour in the shape of war; sutiirNaH =
which has been successfully carried through; viiryaat = due to the
strength; suhR^idaam = of my friends; na kR^itaH = was not
undertakne; tvadartham = for your sake; te bhadram astu = let there be
happiness to you!; mayaa = (this was done) by me; rakShataa = in order to
keep up; vR^itam = my good conduct; parimaarjitaa = and wipe
off; apavaadam cha = the evil-speaking; sarvataH = from all sides; nyaNgam =
as well as the insinuation; prakhyaatasya aatmavamshasya = on my own
illustrious dynasty.

"Let it be known to you that this endeavor in the shape of war, which has
been successful carried through, due to the strength of my friends was not
undertaken for your sake. Let there be prosperity to you! This was done by me
in order to keep up my good conduct and to wipe off the evil-speaking from all
sides as well as the insinuation on my own illustrious dynasty."

प्राप्तचाररत्रिुं देह मम प्रसतमखे न्तथथता |

दीपो नेत्रातरस्येव प्रसतकूर्ासि मे दृढम् || ६-११५-१७
17. praapta chaaritra sandehaa = (You) with a suspicion arisen on your
character; sthitaa = standing; pratimukhe = in front of; mama = me; dR^iDham
pratikuulaa api = are extremely disagreeable; me = to me; diipaH iva = even
as a light; netraaturasya = to one; who is suffering from a poor eye -sight.

"You, with a suspicion arisen on your character, standing in front of me,

are extremely disagreeable to me, even as a light to one, who is suffering from a
poor eye-sight."

तद्गच्छ त्वानजानेऽद्य यथेष्टुं जनकात्मजे |

एता दश सदशो भद्रे काययमन्ति न मे त्वया || ६-११५-१८
18. janakaatmaje = O Seetha!; tat = that is why; anujaane = I am
permitting; tvaa = you; adya = now; gachchha = go; yatheShTam = wherever
you like; tetaaH dasha dishaH = to any of these ten directions; naasti = there
is no; kaaryam = work to be done; me = to me; tvayaa = by you; bhadre = my
dear lady!

"O Seetha! That is why, I am permitting you now. Go wherever you like.
All these ten directions are open to you, my dear lady! There is no work to be
done to me, by you."

कः पमाुं ि कर्े जातह् न्तस्त्रयुं परर्ृ होसषताम् |

तेजस्वी पनरादद्यात् िहृल्लेख्येन चेतिा || ६-११५-१९
19. kaH tejasvii pumaan = which noble man; jaataH = born; kule = in an
illustrious race; aadadyaat = will take; punaH = back; striyam = a
woman; paragR^ihoShitaam = who lived in another's abode; suhR^illekhyena
chetasaa = with an eager mind?
 "Which noble man, born in an illustrious race, will take back a woman
who lived in another's abode, with an eager mind?"

रावणाङ्कपररन्तिष्टाुं दृष्टाुं दष्टे न चक्षषा |

कथुं त्वाुं पनरादद्याुं कर्ुं व्यपसदशन् महत् || ६-११५-२०
20. vyapadishan = while mentioning about; mahat kulam = my great
lineage; katham = how; aadadyaam = can I accept; punaH = again; tvaam =
you; raavaNaaN^ka parikliShTaan = who were harassed in Ravana's lap while
being borne away by him) dR^iShTaam = and who were seen (by him)
duShTena chakShuShaa = with evil looks?

"While mentioning greatly about my lineage, how can I accept again, you
who were harassed in Ravana's lap (while being borne away by him) and who
were seen (by him) with evil looks?"

तदद्य व्याहृतुं भद्रे मयैतत् कृतबन्तद्धना |

र्क्ष्मणे वाथ भरते करु बन्तद्धुं यथािखम् || ६-११५-२२
22. bhadre = O gracious lady!; tat = therefore; etat =
this; vyaahR^itam = has been spoken; mayaa = by me; adya = today; kR^ita
buddhinaa = with a resolved mind; kuru buddhim = set your
mind; lakShmaNe = on Lakshmana; atha = or; bharate = on Bharata; yathaa
sukham = as per your ease.

"O gracious lady! Therefore, this has been spoken by me today, with a
resolved mind. Set you mind on Lakshmana or Bharata, as per your ease."

शत्रघ्ने वाथ िग्रीवे राक्षिे वा सवभीषणे |

सनवेशय मनः िीते यथा वा िखमात्मनः || ६-११५-२३
23. siite = O Seetha!; niveshaya = set; manaH = your mind; shatrughne
vaa = either on Shatrughna; atha = or; sugriiva = on Sugreeva; vibhiiShaNe
va = or on Vibhishana; raakShase = the demon; aatmanaH yathaa sukham = or
according to your own comfort.
 "O Seetha! Otherwise, set your mind either on Shatrughna or on Sugreeva
or on Vibhishana the demon; or according to your own comfort."

Seetha gives a taunting reply to Rama, saying that why she was not abandoned
by the latter, even at the time when Hanuma came to see her in Lanka. Then,
Seetha requests Lakshmana to prepare a pile of fire for her to enter. When
Lakshmana prepares a pyre, Seetha prays the fire-god and enters into it, in
order toprove her conjugal fidelity.

सकुं मामिदृशुं वाक्यमीदृशुं श्रोत्रदारुणम् |

रूक्षुं श्रावयिे वीर प्राकृतः प्राकृताम् इव || ६-११६-५
5. viira = O valiant one!; kim = why; shraarayase = are you causing me
to hear; iidR^isham = such; ruukSham vaakyam = harsh words; shrotra
daaruNam = which are violent to hear; maam = for me; praakR^itaH iva = like
a common man; praakR^itaam = (speaking) to a common woman?

"O valiant Rama! Why are you speaking such harsh words, which are
violent to hear for me, like a common man speaking to a common woman?"

न तथान्ति महाबाहो यथा त्वमवर्च्छसि |

प्रत्ययुं र्च्छ मे स्वे न चाररत्रेणैव ते शपे || ६-११६-६
6. mahaabaaho = O the long-armed one!; na asmi = I am not; yathaa
tathaa = the one in the way; avagachchhasi = you understand; maam =
me; gachha = pick up; pratyayam = a trust; me = in me; shape = I swear; te =
to you; svena chaaritreNa = by my own character.

"O the long-armed one! I am not the one in the way you understand me.
Have a faith in me. I swear to you by my own character."

पृथक्स्रीणाुं प्रचारे ण जासतुं त्वुं पररशङ्किे |

पररत्यजेमाुं शङ्काुं त यसद ते ऽहुं परीसक्षता || ६-११६-७
 7. prachaareNa = by the conduct; pR^ithak striiNaam = of vulgar
women; tvam = you; parishaN^kase = distrust; jaatim = the entire race of
women; parityaja = give up; enaam = this; shaN^kaam = doubt; yadi aham =
if; I; pariikShitaa = have been actually tested (and found trustworthy); te = by
you.

"By the conduct of vulgar woman you distrust the entire race of women.
Give up this doubt, if I have been actually tested (and found trustworthy) by
you."

यद्यहुं र्ात्रिुंस्पशं र्तान्ति सववशा प्रभो |

कामकारो न मे तत्र दै वुं तत्रापराध्यसत || ६-११६-८
8. prabho = O lord!; na it was not; me kaamakaaraH = my
willfulness; iti yat = that; gataa asmi = when I came; gaatra samsparsham =
into contact; (with the person of Ravana); aham vivashaa = I was
helpless; daivam = my (adverse) fate; aparaadhyati = was to blame; tatra = on
that score.

"O lord! It was not my willfulness, when I came into contact with the
person of Ravana. I was helpless. My adverse fate was to blame on that score."

मदधीनुं त यत्तन्मे हृदयुं त्वसय वतय ते |

पराधीनेष र्ात्रेष सकुं कररष्याम्यनीश्वरा || ६-११६-९
9. me hR^idayam tu = my heart on its part; yat tat = which
was; madadhiinam = subservient to me; vartate = was abiding; tvayi = in
you; kim = what; kariShyaami = could I do; aniishvarii = helpless as I
was; gaatreShu = aniishvarii = helpless as I was; gaatreShu = with regard to
my limbs; paraadhiineShu = with regard to my limbs; paraadhiineShu = which
had fallen under the sway of another?

"My heart, which was subservient to me, was abiding in you. What could
I do, helpless as I was, with regard to my limbs which had fallen under the sway
of another?"
 िहिुंवृद्धभावाच िुं िर्े ण च मानद |
यद्यहुं ते न सवज्ञाता हता ते नान्ति शाश्वतम् || ६-११६-१०
10. maanada = O bestower of honour; aham na vijJNataa yadi te = If I
could not be fully known to you; sahasamvR^iddha bhaavena samsargeNa
cha = in spite of our love having simultaneously grown and despite of our
having lived together; hataa asmi = I am ruined; shaashvatam =
permanently; tena = by such ignorance.

"O bestower of honour! If I could not be fully known to you, in spite of

our love having simultaneously grown and despite of our having lived together,
I am ruined permanently by such ignorance."

प्रेसषतिे यदा वीरो हनूमानवर्ोककः |

र्ङ्काथथाहुं त्वया वीर सकुं तदा न सविसजयता || ६-११६-११
11. rajaa = O king!; mahaaviiraH = the great hero; hanumaan =
Hanuma; preShitaH = was sent; te = by you; avalokakaH = as your search-
agent; kim = why; aham = I; laN^kaasthaa = who was still in Lankaa; na
visarjitaa = was not abandoned; tadaa = then itself?

"O king! Hanuma, the great hero, was sent by you as your search-agent.
Why I, who was still in Lanka, was not abandoned then itself?"

प्रत्यक्षुं वानरे न्द्रस्य त्विाक्यिमनिरम् |

त्वया िन्त्यक्तया वीर त्यक्तुं स्यािीसवतुं मया || ६-११६-१२
12. viira = O hero! jiivitam = life; syaat tyaktam = would have been
given up; mayaa = by me; samtyaktayaa = when deserted; tvayaa = by
you; tadvaakya samanantaram = immediately on hearing the message
(conveying your desertion); asya vaanarasya pratyakSham = before the eyes of
this monkey.

"O hero! Life would have been given up by me, when deserted by you;
immediately on hearing the message (conveying your desertion) before the eyes
of the monkey."
 न प्रमाणीकृतः पासणबाय ल्ये बार्ेन पीसडतः |
मम भन्तक्तश्च शीर्ुं च िवं ते पृ ितः कृतम् || ६-११६-१६
16. mama paaNiH = my hand; nipiiDitaH = taken (as a bride by
you); baalye = in our childhood; na pramaaNiikR^itaH = was not
recognized; mama = my; bhaktishcha = devotion; shiilam cha = my
chastity; sarvam = all; pR^iShThataH kR^itam = have been ignored; te = by
you.

"My hand taken (by you as a bride) in our childhood was not duly
recognized by you. My devotion, my chastity and all have been ignored by
you."

सचताुं मे करु िौसमत्रे व्यिनस्यास्य भे षजम् |

समथ्यापवादोपहता नाहुं जीसवतमत्सहे || ६-११६-१८
18. saumitre = O Lakshmana!; kuru = create; chitaam = a pile of
fire; me = for me; bheShajam = which is a remedy; asya vyasanasya = for this
trouble; aham mithyaapavaadopahataa = smitten as I am with false blames; na
utsahe = (I) no longer wish; jiivitum = to survive.

"O Lakshmana! Create a pile of fire, for me, which is a remedy for this
disaster. I no longer wish to survive, smitten as am with false blames."

एवुं ब्रवाणा रुदती बाष्पर्द्गदभासषणी |

अब्रवील्लक्ष्मणुं िीता दीनुं ध्यानपरुं न्तथथतम् || ६-११६-२०
20. evam = thus; uktaH = spoken; vaidehyaa = by
Seetha; lakShmaNaH = Lakshmana; para viirahaa = the destroyer of enemy-
warriors; aapannaH amarSvaa vasham = who gave way to
wrath; samudaikShata = looked; raaghavam = towards Rama.

Hearing the words of Seetha, Lakshmana, the destroyer of enemy

warriors, giving way to wrath, looked towards Rama.
Understanding the inclination of the mind of Rama, hinted by the expression in
his face, that valiant Lakshmana prepared a pyre, in deference to the wishes of
Rama.

प्रणम्य दे वताभ्यश्च ब्रामणेभ्यश्च मै सथर्ी |

बद्धाञ्जसर्पटा चे दमवाचासििमीपतः || ६-११६-२४
24. praNamya = having offered salutation; daivebhyashcha = to
gods; braahmaNebhyashcha = and Brahmins; baddhaaN^jalipuTaa = as also
having joined her palms; agni samiipataH = in the vicinity of the
fire; maithilii = Seetha; uvaacha = spoke; idam = the following words:

Having offered salutation to gods and brahmins as also having joined her
palms in the vicinity of the fire, Seetha spoke the following words:

यथा मे हृदयुं सनत्युं नापिपय सत राघवात् |

तथा र्ोकस्य िाक्षी माुं िवय तः पात पावकः || ६-११६-२५
25. yathaa = as; me = my; hR^idayam = heart; naapasarpati nityam =
never moves off; raaghavaat = from Rama; tathaa = so; paavakaH = let the
fire-god; lokasya saakShii = the witness of the world; paatu = protect; maam =
me; sarvataH = from all sides.

"As my heart never moves off from Rama, so let the fire-god, the witness
of the world, protect me from all sides."

यथा माुं शद्धचररताुं दष्टाुं जानासत राघवः |

तथा र्ोकस्य िाक्षी माुं िवय तः पात पावकः || ६-११६-२६
26. yathaa = as; raaghavaH; Rama; jaanaati = apprehends; maam =
me; shuddha charitaam = though of unimpeachable conduct; duShTaam = to
be spoilt; paavakaH = let the fire-god; lokasya saakShii = the witness of the
world; paatu = protect; maam = me; sarvataH = from all sides.
 "As Rama apprehends me, though of unimpeachable conduct, to be spoilt,
let the fire-god the witness of the world protect me from all sides."

कमयणा मनिा वाचा यथा नासतचराम्यहम् |

राघवुं िवयधमयज्ञुं तथा माुं पात पावकः || ६-११६-२७
27. yathaa = as; aham = I; naaticharaami = have never been
unfaithful; karmaNaa = in act; manasaa = thought; vaachaa = and
speech; raaghavam = to Rama; sarvadharmajJNam = who knows all the
virtues; tathaa = so; paavakaH = let the fire-god; paatu = protect; maam = me.

"As I have never been unfaithful in act, thought and speech to Rama, who
knows all the virtues, so let the fire-god protect me."

आसदत्योभवान् वायसदय शश्चन्द्रिथैव च |

अहश्चासप तथा िन्ध्ये रासत्रश्च पृ सथवी तथा || ६-११६-२८
यथान्येऽसप सवजानन्ति तथा चाररत्रिुं यताम् |
28. yathaa = since; bhagavaan = the adorable; aadityaH = sun-
god; vaayuH = wind-god; dishaH = the four quarters; tathaiva cha = and even
so; chandraH = the moon-god; aashchaapi = as also the deity presiding over
the day-time; tathaa = and; samdhye = the twilights; raatrishcha = and the
night; tathaa = and; pR^ithivii = the earth; [Link] = and even
others; vijaananti = know (me); chaaritra samyutaam = to be endowed with
good conduct; tathaa = so; (let the fire-god protect me).

"Since the adorable sun-god, wind-god, the four quarters and even so the
moon-god, as also the deity presiding over the day-time and the twilights and
the night and the earth and even others know me to be endowed with good
conduct, so let the fire-god protect me."

एवमक्त्वा त वैदेही पररक्रम्य हुताशनम् || ६-११६-२९

सववेश ज्वर्नुं दीप्तुं सनःिङ्गेनािरात्मना |
 29. evam = thus; uktvaa = speaking; vaidehii = Seetha; parikramya =
walking around; hutaashanam = the fire-god; antaraatmanaa = mind; niH
shaN^kena = free from hesitation; vivesha = entered; diiptam jvalanam = the
blazing fire.

Thus speaking, Seetha walking around the fire-god, with her mind free
from hesitation, entered the blazing fire.

The sages, gods, and the Gandharvas saw that illustrious Seetha entering deep
into the fire as a sacred oblation of clarified butter.

Gods reach Lanka in aerial cars and approach Rama. They ask Rama why he
ignores Seetha, when she is entering into the fire. Rama appeals them to
describe in reality who he is. Brahma (the creator) proclaims his divinity and
eulogizes him with hymns.

ततो वैश्रवणो राजा यमश्च पृसभः िह |

िहस्राक्षश्च दे वेशो वरुणश्च जर्ेश्वरः || ६-११७-२
षडर्धनयनः श्रीमान् महादे वो वृ षवजः |
कताय िवयस्य र्ोकस्य ब्रमा ब्रमसवदाुं वरः || ६-११७-३
एते िवे िमार्म्य सवमानैः िू ययिुंसनभैः |
आर्म्य नर्रीुं र्ङ्कामसभजग्मश्च राघवम् || ६-११७-४
2-4. tataH = thereupon; vaishravaNaH = Kubera; raajaa = the king of
Yakshas; yamashcha = Yama the lord of death; pitR^ibhiH saha = along with
the deceased ancestors; sahasraakShaH = Indra; deveshaH = the lord of
celestials; varuNashcha = Varuna; jaleshwaraH = the lord of waters; shriimaan
mahaa devaH = the illustrious Shiva the great deity; shaDardhanayanaH =
having three eyes; brahmaa = brahma; kartaa = the creator; sarvasya lokasya =
of all the worlds; brahmavidaam varaH = and the best among the knowers of
sacred knowledge; sarve = all; ete = these; samaagamya =
together; aagamya = reaching; laN^kaam nagariim = the City of Lanka; suurya
samnibhaiH vimaanaiH = in aerial cars; shining like sun; abhijagmuH = and
approached; raaghavam = Rama.
 Thereupon, Kubera the King of Yakshas, Yama the lord of death together
with the deceased ancestors, Indra the lord of celestials Varuna the lord of
waters, the illustrious Shiva the great deity who bears the device of a bull as his
banner and having three eyes, Brahma the creator of all the worlds and the best
among the knowers of sacred knowledge all these together reaching the City of
Lanka in aerial cars, shining like the sun approached Rama.

Hearing the words of those guardians of the world, Rama, the lord of creation,
who was born in Raghu dynasty and the foremost one among protectors of
righteousness, spoke to those god-chiefs as follows:

BOLD

आत्मरिं र्रिुषं र्न्ये ररर्ं दशरर्रत्मजर्् || ६-११७-११

सोऽिं यस्य यतश्चरिं भगवंस्तद्ब्रवीतु र्े |
11. manye = I think; aatmaanam = of myself; maanuSham = to be a
human being; raamam = called Rama; dasharathaatmajam = the son of
Dasaratha; bhagavaan = you; as a gracious Divinity; braviitu = tell; me =
me; tat = that; saH aham yasya = which I as such really am; aham yashcha =
and why I am like this.

"I think of myself to be a human being, by name Rama, the son of

Dasaratha. You, as a gracious Divinity, tell me that which I as such really am
like this."

इसत ब्रवाणुं काक््िुं ब्रमा ब्रमसवदाुं वरः || ६-११७-१२

अब्रवीच्छृ ण मे वाक्युं ित्युं ित्यपराक्रम |
12. kaakutthsam = to Rama; iti bruvaaNaam = thus speaking; brahmaa =
Brahma; varaH = the foremost; brahma vidaam = among the knowers of
Brahma the Absolute; abraviit = spoke (as follows); shruNu = listen; me
satyam vaakyam = to my true word; satyaparaakrama = O the truly brave
lord!"
 Hearing the words of Rama, Brahma (the creator), the foremost among
the knowers of Brahma the Absolute, spoke as follows: "Listen to my true word,
O the truly brave lord!"

भवान्नारायणो दे वः श्रीमाुं श्चक्रायधः प्रभः || ६-११७-१३

एकशृङ्गो वराहस्त्वुं भूतभव्यिपत्नसजत् |
13. bhavaan = you; prabhuH naaraayaNaH = are the Lord Narayaa
himself; shriimaan devaH = the glorious god; chakraayudhaH = who wields
the discus; tvam = you; varaahaH = are the divine Boar; eka shR^iN^gaH =
with a single tusk; bhuuta bhavya sapatnajit = the conqueror of your past an d
future enemies.

"You are the Lord Narayana himself the glorious god, who wields the
discus. You are the Divine Boar with a single tusk, the conqueror of your past
and future enemies."

अक्षरुं ब्रम ित्युं च मध्ये चािे च राघव || ६-११७-१४

र्ोकानाुं त्वुं परो धमो सवष्वक्से नश्चतभयजः |
14. brahma = (you are) Brahma; akSharam = the
imperishable; satyamcha = and the Truth; madhye cha antyecha = in the
Middle and at the end; tvam = you are paraH dharmaH = the Supreme
righteousness; lokaanaam = of people; viShvaksenaH = whose pwers go
everywhere; chaturbhujaH = and the four-armed one.

"You are Brahma, the imperishable, the Truth abiding in the middle as
well as at the end of the universe. You are the supreme righteousness of people,
whose powers go everywhere. You are the four-armed."

शाङ्गयधन्वा हृषीकेशः परुषः परुषोत्तमः || ६-११७-१५

असजतः खड् र्धृन्तिष्णः कृष्णश्चै व महाबर्ः |
15. shaarN^gadhanvaa = you are the wielder of a bow; called Sharnga
hR^ishiikeshaH = the lord of the senses; puruShaH = the supreme soul of the
universe; puruShottamaH = the best of men; ajitaH = the
invincible; khaDgadhR^ik = the wielder of a sword named
Nandaka; viShNuH = the all-pervader; kR^iShNashchaiva = the bestower of
happiness to the earth; mahaabalaH = and endowed with great might.

"You are the wielder of a bow called Sarnga, the lord of the senses, the
supreme soul of the universe, the best of men, the invincible, the wielder of a
sword named Nandaka, the all-pervader, the bestower of happiness to the earth
and endowed with great might."

िहस्रशृङ्गो वेदात्मा शतशीषो महषयभः || ६-११७-१८

त्वुं त्रयाणाुं सह र्ोकानामासदकताय स्वयुंप्रभः |
सिद्धानामसप िाध्यानामाश्रयश्चासि पू वयजः || ६-११७-१९
18-19. vedaatmaa = In the form of the Vedas; maharShabhaH = you are
the great bull; shatashiirShaH = with hundred heads (rules); sahasra
shR^iNgaH = and thousand horns (precepts); tvam = you; aadikartaa = are the
first creator of all; trayaaNaam lokaam = three worlds; svayamprabhuH = the
self constituted Lord of all; asi = you are; aashrayaH cha = the
refuge; puurvajaH = and the for bear; siddhaanaam = of Siddhas (a class of
demi-gods endowed with mystic powers by virtue of their very birth) and
Sadhyas (a class of celestial beings).

"In the form of the Vedas, you are the great Bull with hundred heads
(rules) and thousand horns (precepts). You are the first creator of all, the three
worlds, and the self constituted Lord of all. You are the refuge and the forbear
of Siddhas (a class of demi-gods endowed with mystic powers by virtue of their
very birth) and Sadhyas (a class of celestial beings.)"

त्वुं यज्ञ्स्त्स्त्वुं वषट् कारस्त्वमोुंकारः परापरः || ६-११७-२०

प्रभवुं सनधनुं वा ते नो सवदः को भवासनसत |
20. tvam = you; yajJNaH = are the sacrificial performance; tvam =
you; vaShaTkaaraH = are the sacred syllable 'Vasat' (on hearing which the
Adhvaryu priest casts the oblation to a deity into the sacrificial fire); tvam =
you are; omkaaraH = the mysitic syllable "OM'; paraH = and higher; paraat =
than the highest; nor your origin; na bhavaan kaH iti = nor who you are in
reality.
 "You are the sacrificial performance. You are the sacred syllable 'Vashat'
(on hearing which the Adhvaryu priest casts the oblation to a deity into the
sacrificial fire). You are the mystic syllable 'OM'. You are higher than the
highest. People neither know your end nor your origin nor who you are in
reality."

दृश्यिे िवयभूतेष र्ोष च ब्रामणे ष च || ६-११७-२१

सदक्ष िवाय ि र्र्ने पवय तेष नदीष च |
21. dR^ishyase = you appear; sarvabhuuteShu = in all created
beings; goShucha = in the cattle; braahmaNeShu cha = in brahmanas; sarvaasu
dikShu in all quarters; gagane = in the sky; parvateShu = in
mountains; nadiiShu cha = and in rivers.

"You appear in all created beings in the cattle and in brahmanas. You
exist in all quarters, in the sky, in mountains and in rivers."

िहस्रचरणः श्रीमान् शतशीषयः िहस्रदृक् || ६-११७-२२

त्वुं धारयसि भू तासन पृ सथवीुं च िपवय ताम् |
22. sahasracharaNaH = with thousand feet; shriimaan = along with
Lakshmi the goddess of wealth; shata shiirShaH = with hundred
heads; sahasra dR^ik = and with thousand eyes; tvam dhaarayasi = you
bear; pR^ithiviimcha = the earth; bhuutaani = with all its created
beings; saparvataam = along with the mountains.

"With thousand feet, with hundred heads and with thousand eyes along
with Lakshmi the goddess of wealth, you bear the earth with all its created
beings along with its mountains."

अिे पृसथव्याः िसर्र्े दृश्यिे त्वुं महोरर्ः || ६-११७-२३

त्रीन् र्ोकान् धारयन् राम दे वर्न्धवय दानवान् |
23. raama = O Rama!; tvam = you; dR^ishyase = appear; mahoragaH =
as Sesha; a large serpent; salile = in water; ante pR^ithivyaaH = at the earth's
bottom; dhaarayan = bearing; triin lokaan = the three worlds; devagandharva
daanavaan = gods; Gandarvas the celestial musicians and the demons .

"O Rama! You appear as Sesha, a large serpent in water, at the earth's
bottom, bearing the three worlds, gods, Gandharvas, the celestial musicians and
the demons."

अहुं ते हृदयुं राम सजह्वा दे वी िरस्वती || ६-११७-२४

दे वा रोमासण र्ात्रेष ब्रमणा सनसमयताः प्रभो |
24. raama = O Rama!; aham = I (Brahma); te hR^idayam = am your
heart; sarasvatii = Sarasvathi; devii = the goddess (of learning); jihvaa = is
your tongue; prabho = O Lord!; sarvagaatreShu = In all your limbs; devaaH =
the gods; nirmitaaH = have been created; brahmaNaa = by me; the
Brahma; romaaNi = int eh form of hair.

"O Rama! I (brahma) am your heart. Saraswathi, the goddess (of

learning) is your tongue. O lord! The gods created by Brahma are the hair on all
your limbs."

सनमेषिे िृता रासत्ररुन्मे षो सदवििथा || ६-११७-२५

िुंस्कारास्त्वभवन्वे दा नैतदन्ति त्वया सवना |
25. raatriH = Night; smR^itaa = has been recognized; te nimeShaH = as
the closing of your eye-lids; tathaa = and; divasaH = the day; unmeShaH = as
the opening of your eye-lids; tva samskaaraaH = the correct usages of your
words; vedaaH = are the Vedas; tvayaa vinaa = bereft of you; etat = this (the
visible universe); naasti bhavan = does not exist.

"Night has been recognized as the closing of your eye-lids and the day, as
the opening of eye-lids. The correct usages of your words are the Vedas. Bereft
of you, this visible universe does not exist."

जर्त्सवं शरीरुं ते थथैयं ते विधातर्म् || ६-११७-२६

असिः कोपः प्रिादिे िोमः श्रीवत्सर्क्षणः |
 26. sarvam jagat = the entire cosmos; te shariiram = is your
body; vasudhaatalam = the earth; te sthairyam = constitutes your
firmness; agniH = fire; kopaH = is your anger; somaH = the moon
(constitutes) te prasaadaH = your placidity; shriivatsa lakShmaNaH = you are
Lord Vishnu (who bears the mark Srivatsa = a curl of white hair on his
breast).

"The entire cosmos is your body. The earth constitutes your firmness.
Fire is your anger. The moon constitutes your placidity. You are Lord Vishnu
(who bears the mark Srivatsa - a curl of white hair on his breast)."

त्वया र्ोकास्त्रयः क्रािाः परा स्वै सवयक्रमै न्तस्त्रसभः || ६-११७-२७

महेन्द्रश्च कृतो राजा बसर्ुं बद् वा िदारुणम् |
27. puraa = in the past; trayaH = the three; lokaaH =
worlds; kraantaaH = were occupied; tvayaa = by you; svaiH tribhiH
vikramaiH = in your three strides; baddhvaa = after binding; sudaaruNam =
the exceptionally formidable; balim = Bali; mahendraH = and Indra; kR^itaH
raajaa = was made king.

"In the past, the three worlds were occupied by you in your three strides,
after binding the exceptionally formidable Bali (the ruler of the three worlds)
and Indra was made the king (by you)."

िीता र्क्ष्मीभयवान् सवष्णदे वः कृष्णः प्रजापसतः || ६-११७-२८

वधाथं रावणस्ये ह प्रसवष्टो मानषीुं तनम् |
28. siitaa = Seetha; lakShmii = is (no other than) Goddess Lakshmi (the
divine consort of Lord Vishnu); bhavaan = (while) you are; viShNuH = Lord
Vishnu; bhavaan = you; kR^iShNaH = are having a dark blue hue; devaH =
and a shining one; prajaapatiH = you are the Lord of created
beings; raavaNasya vadhaartham = for the destruction of
Ravana; praviShTaH = you entered; maanuShaM tanum = a human body; iha =
here (on this earth).

"Seetha is no other than Goddess Lakshmi (the divine consort of Lord

Vishnu), while you are Lord Vishnu. You are having a shining dark-blue hue.
You are the Lord of created beings. For the destruction of Ravana, you entered a
human body here, on this earth."

तसददुं नस्त्वया कायं कृतुं धमयभृताुं वर || ६-११७-२९

सनहतो रावणो राम प्रहृष्टो सदवमाक्रम |
29. raama = O Rama; vara = the foremost; dharmabhR^itaam = among
the supporters of righteousness!; tat = that; idam = this; naH kaaryam =
purpose of ours; kR^itam = has been fulfilled; raavaNaH = Ravana; nihataH =
has been killed; aakrama = approach; divam = your divine
abode; prahR^iShTaH = with a rejoice.

"O Rama, the foremost among the supporters of righteousness! The

aforesaid purpose of ours has been fulfilled. Ravana has been killed. Return to
your divine abode, with a rejoice."

अमोघुं दे व वीयं ते न ते मोघाः पराक्रमाः || ६-११७-३०

अमोघुं दशय नुं राम अमोघिव िुं िवः |
30. deva = O Lord!; amogham = unerring; viiryam = is your valour; te =
your; paraakramaaH = exploits; na moghaaH = are never in vain; raama = O
Rama!; darshanam = your blessed sight; amogham = is powerful; tava
samstvaH = the songs; in praise you; amoghaH = never go in vain.

"O Lord! Unerring is your valour. Your exploits are never in vain. O
Rama! Your blessed sight is powerful. The songs in praise of you never go in
vain."

अमोघािे भसवष्यन्ति भन्तक्तमिो नरा भसव || ६-११७-३१

ये त्वाुं दे वम् ध्रवुं भक्ताः पराणुं परुषोत्तमम् |
प्राप्नवन्ति िदा कामासनह र्ोके पात्र च || ६-११७-३२
31-32. bhuvi = On this earth; naraaH = the humans; te bhaktimantaH =
with devotion towards you; bhavanti = will; amoghaaH = never be
unsuccessful; ye = those who; bhaktaaH = are devoted; tvaam = to
you; devam = the preimeval Lord; dhruvam = and the eternal; puraaNam =
who belongs to ancient times; puruShottamam = and the Supreme person;
(they); sadaa praapnuvanti = will forever attain kaamaam = their desired
objects; iha loke = in this world; paratra cha = and in the next world.

"Those humans who are full of devotion to you will never be

unsuccessful on this earth. Those who are devoted to you, the primeval and the
eternal lord, belonging to ancient times and the Supreme Person, will forever
attain their desired objects here as well as hereafter."

इममाषयम् िवुं सदव्यसमसतहािुं परातनम् || ६-११७-३३

ये नराः कीतय सयष्यन्ति नान्ति ते षाुं पराभवः |
33. paraabhavaH = Humiliation; naasti = will never be the
plight; teShaam ye naraaH = of those humans; kiirtayiShyanti = who will
recite; imam stavam = this hymn; divyam = divine; puraatanam =
ancient; itihaasam = history; aarSham = sung by Brahma; the foremost seer.

"Humiliation will never be the plight of those humans who will recite this
hymn in a divine ancient history, sung by Brahma, the foremost seer."

The fire-god appears in person from the burning pyre, carrying Seetha in his
arms and restores her to Rama, testifying to her purity. Rama later joyfully
accepts her.

अब्रवीत्त तदा रामुं िाक्षी र्ोकस्य पावकः |

एषा ते राम वैदेही पापमस्याुं न सवद्यते || ६-११८-५
5. tadaa = then; paavakaH = the fire-god; lokasya saakShii = the witness
of the world; abraviit tu = spoke; raamam = to Rama (as follows); eShaa =
here; te vaidehii = is your Seetha; na vidyate paapam = no sin
exists; asyaam = in her.

Then, the fire-god, the witness of the whole world, spoke to Rama as
follows "Here is your Seetha. No sin exists in her."
 प्रर्ोभ्यमाना सवसवधुं तज्ययमाना च मै सथर्ी |
नासचियत तद्रक्षस्त्वद्गते नािरात्मना || ६-११८-९
9. maithilii = Seetha; tvadgatea antaraatmanaa = whose mind was
directed towards you; naachintayata = ignored; tat = that; rakShaH =
demon; pralobhyamaanaa = even though allured; tarjyamaanaa = and
frightened; vividham = through various means.

"Seetha, whose mind was directed towards you, ignored that demon even
though allured and frightened through various means."

सवशद्धभावाुं सनष्पापाुं प्रसतर्ृ ह्णीष्व मै सथर्ीम् |

न सकुंसचरसभधातव्या अहमाज्ञापयासम ते || ६-११८-१०
10. pratigR^ihNiiShva = take back; maithiliim = Seetha; niShpaapam =
who is sinless; vishuddha bhaavaam = with a pure character; na
abhidhaatavyaa = she should not be told; kimchit = anything (harsh); aham =
I; aajJNaapayaami = (hereby) command; te = you.

"Take back Seetha, who is sinless, with a pure character. She should not
be told anything harsh. I hereby command you."

ततः प्रीतमना रामः श्रत्वै वुं वदताुं वरः |

दध्यौ महूतं धमायत्मा बाष्पव्याकर्र्ोचनः || ६-११८-११
11. tataH = then; shrutvaa = having heard; evam = thus; raamaH =
Rama; varaH = the excellent; vadataam = among the eloquent; dharmaatmaa =
whose mind was sent on virtue; priitamanaaH = with a pleasant mind; baaShpa
vyaakula lochanaH = with his eyes entirely filled with tears of joy; dadhyau =
reflected; muhuurtam = for a while.

Rama, the excellent among the eloquent, whose mind was set on virtue,
with a pleasant mind to hear the aforesaid speech, reflected for a while, his eyes,
entirely filed with tears of joy.
 अवश्युं चासप र्ोकेष िीता पावनमहय सत |
दीघयकार्ोसषता हीयुं रावणािःपरे शभा || ६-११८-१३
13. siitaa = Seetha; avashyam = certainly; arhat = deserves; paavanam =
this purefactory ordeal; lokeShu = in the eyes of the people; iyam shubhaa =
(in as much as) this blessed woman; diirgha kaaloShitaa hi = had resided for a
long time; raavaNaantaH pure hi = indeed in the gynaecium of Ravana.

"Seetha certainly deserves this pure factory ordeal in the eyes of the
people in as much as this blessed woman had resided for a long time indeed in
the gynaecium of Ravana.

BOLD

बरहलशो बत करर्रत्म ररर्ो दशरर्रत्मजः |

इहत वक्ष्यहत र्रं लोको जरिकीर्हवशोध्य हि || ६-११८-१४
14. lokaH = the world; vakShyati = would chatter; maam = against
me; iti = saying that; bata = Alas!; raamaH = Rama; dasharaatmajaH = the son
of Dasaratha; baalishaH = was really foolish; kaamaratmaa = and that his
mind was dominated by lust; avishodhya jaanakiim hi = without indeed
examinig Seetha with regard to her chastity.

"The world would chatter against me, saying that Rama, the son of
Dasaratha, was really foolish and that his mind was dominated by lust, if I
accept Seetha without examining her with regard to her chastity."

अनन्यहृदयाुं भक्ताुं मचत्तपररवसतय नीम् |

अहमप्यवर्च्छासम मैसथर्ीुं जनकात्मजाम् || ६-११८-१५
15. ahamapi = I also; avagachchhaami = know; maithiliim = (that)
Seetha; janakaatmajaam = the daughter of Janaka; machchittaparivartiniim =
who revolves in my mind; bhaktaam ananya hR^idayaam = is undivided in her
affection to me.

"I also know that Seetha, the daughter of Janaka, who ever revolves in my
mind, is undivided in her affection to me."
 सवशद्धा सत्रष र्ोकेष मैसथर्ी जनकात्मजा |
न सवहातुं मया शक्या कीसतयरात्मवता यथा || ६-११८-२०
20. maithilii = Seetha; janakaatmajaa = the daughter of
Jankaa; vishuddhaa = is completely pure in her character; triShu lokeShu = in
all the three worlds; na shakyaa = and can no longer be; vihaatum =
renounced; mayaa = by me; kiirtiH yathaa = as a good name (cannot be cast
aside); aatmavataa = by a prudent man.

"Seetha, the daughter of Janaka, is completely pure in her character, in all

the three worlds and can no longer be renounced by me, as a good name cannot
be cast aside by a prudent man."

Lord Shiva informs Rama that his father, Dasaratha, in an ethereal form and as
a replica of his extinct personality, has arrived in an aerial car along with Indra,
the lord of celestials. Shiva asks Rama and Lakshmana to pay their respects to
the soul of Dasaratha and they respond in approaching him and offer their
salutations. Dasaratha says he is overjoyed in seeing him, having defeated
Ravana and having completed the exile for fourteen years. He asks Rama to
return to Ayodhya, meet Bharata and get consecrated to the throne of
Ayodhya. Dasaratha further advises Lakshmana and Seetha to continue to
serve Rama, the supreme deity. Dasaratha returns to the abode of Indra, by
the aerial car.

Hearing the auspicious words thus spoken by Rama, Lord Shiva the Supreme
Lord thereupon delivered the following still more beautiful speech:

आश्वास्य भरतुं दीनुं कौिल्याुं च यशन्तस्वनीम् |

कैकेयीुं च िसमत्राुं च दृष्वा र्क्ष्मणमातरम् || ६-११९-४
प्राप्य राज्यमयोध्यायाुं निसयत्वा िहृिनम् |
इक्ष्वाकूणाुं कर्े वुंशुं थथापसयत्वा महाबर् || ६-११९-५
 इष्वा तरर्मे धेन प्राप्य चानत्तमुं यशः |
ब्रामणेभ्यो धनुं दत्त्वा सत्रसदवुं र्िमहयसि || ६-११९-६
4-6. arhasi = you are fit; gantum = to go; tridivam = to the
heaven; aashvaasya = by comforting; diinam = the depressed; bharatam =
Bharata; yashasviniim cha = and the illustrious; kausalyaam =
Kausalya; dR^iShTyaa = and seeing; kaikeyiim = Kaikeyi; sumitraam cha =
and Sumitra; lakShmaNa maataram = the mother of Lakshmana; praapya =
having got; raajyam = the sovereignty; ayodhyaayaam = of
Ayodhya; nandayitvaa = bringing delight; suhR^ijjanam = to your
friends; sthaapayitvaa = stabilizing the back bone; ikShvaakuuNaam kule = in
the race of Ikshvaku; praapya = obtaining; anuttamam = excellent; yashaH =
glory; turaga medhena iShTvaa = by performing a horse-sacrifice; dattavaa =
and by granting; dhanam = riches; braahmaNebhyaH = to
Brahmanas; mahaabala = O Rama; endowed with a great might!

"You are fit to go to the heaven, by comforting the depressed Bharata and
the illustrious Kausalya as well as seeing Kaikeyi and Sumitra, the mother of
Lakshmana having got the sovereignty of Ayodhya, bringing delight to your
friends, stabilizing the back-bone in the race of Ikshvaku, getting excellent glory
by performing a horse-sacrifice and by granting riches to Brahmanas."

The lord Rama along with Lakshmana his brother saw their father, who was
blazing with his own splendour and clad in brilliant garments.

महादे ववचः श्रत्वा काकर्त्स्न्थः िहर्क्ष्मणः |

सवमानसशखरथथस्य प्रणाममकरोन्तपतः || ६-११९-९
9. shrutvaa = hearing; mahaadeva vachah = the words of
Shiva; raaghavaH = Rama; saha lakShmaNaH = along with
lakshmana; bhraatraa = his brother; praNaamam = offered their
salutation; pituH = to their father; vimaana shikharasthasya = seated on the
topmost part of an aerial car.

Hearing the words of Shiva, Rama along with Lakshmana his brother,
offered their salutation to their father, seated on the topmost part of an aerial car.
 दीप्यमानुं स्वयाुं र्क्ष्ह्म्या सवरजोअम्बरधाररणम् |
र्क्ष्मणेन िह भ्रात्रा ददशय सपतरुं प्रभः || ६-११९-१०
10. prabhuH = the lord Rama; bhraatraa lakShmaNena = along with
lakshmana his brother; dadarsha = saw; pitaram = their
father; diipyamaanam = who was lazing; svayaa lakShmyaa = with his own
splendour; [Link] dhaariNam = and clad in brilliant garments.

The lord Rama along with Lakshmana his brother saw their father, who
was blazing with his own splendour and clad in brilliant garments.

हषेण महतासवष्टो सवमानथथो महीपसतः |

प्राणैः सप्रयतरुं दृष्वा पत्रुं दशरथिदा || ६-११९-११
आरोप्याङ्कुं महाबाहुवय रािनर्तः प्रभः |
बाहुभ्याुं िम्पररष्वज्य ततो वाक्युं िमाददे || ६-११९-१२
11-12. atha = then; mahiimatiH = the king; dasharathaH =
Dasartha; prabhuH = the lord; vimanasthaH = who was sitting in aerial
car; varaasangataH = in an excellent seat; aaviShTaH = was filled; mahataa
harSheNa = with excessive delight; dR^iShTvaa = to see; putram = his son
(Rama); priyataram = who was dearer to him; praaNaiH = than life; aaropya =
placing; (him_ aN^ke = in his lap; sampariShvaN^gaH = and embracing
him; baahubhyaam = in his arms; tataH thereupon; samaadade =
commened; vaakyam = his speech (as follows:

Then the king Dasaratha the lord who was sitting in the aerial car, in an
excellent seat, was filled with excessive delight to see his son (Rama), who was
dearer to him than life. Placing him in his lap and embracing him in his arms, he
thereupon commenced his speech as follows:

इदानीुं च सवजानासम यथा िौम्य िरे श्वरै ः |

वधाथं रावणस्येह सवसहतुं परुषोत्तमम् || ६-११९-१८
 18. saumya = O gentle one! vijaanaami = I recognize you; idaaniim
cha = now; puruShottama = to be the Supreme person; yathaa vihitam = duly
enjoined; iha = here; sureshvaraiH = by the rulers of gods; raavaNasya
vadhaartham = for the destruction of Ravana.

"O gently one! I recognize you now to be the Supreme person, duly
enjoined here by the rulers of gods, for the destruction of Ravana."

इसत ब्रवाणुं राजानुं रामः प्राञ्जसर्रब्रवीत् |

करु प्रिादुं धमयज्ञ कैकेय्या भरतस्य च || ६-११९-२५
25. raamaH = Rama; praaN^jaliH = with joined palms in
salutation; abraviit = spoke; raajaanam = to dasaratha; bruvaaNam = who was
speaking; iti = thus; kuru prasaadam = be gracious; kaikeyyaaH = to
kaikeyi; bharatasya = and Bharata; dharmaJNa = O the knower of virtues!

To Dasaratha, who was thus speaking, Rama with joined palms in

salutation, submitted (as follows): "Be gracious to Kaikeyi and Bharata, O the
knower of virtues!"

िपत्राुं त्वाुं त्यजामीसत यदक्ता कैकयी त्वया |

ि शापः कैकयीुं घोरः िपत्राुं न स्पृ शेत्प्रभो || ६-११९-२६
26. yat uktaa = those words spoken; tvayaa = by you;
(saying); tyajaamiiti = I disown; tvaam = you; saputraam = with your son; saH
ghoraH shaapaH = May that terrific curse; na spR^ishet = not
touch; kaikeyiim = Kaikeyi; saputraam = and her son; prabho = O lord!

You will remember those words spoken by you saying, I disown you,
with your son (Bharata)'. May that terrific curse not touch Kaikeyi and her son,
O Lord!"

Thus speaking to Lakshmana, the (former) king, addressing his daughter-in-law

standing before him with joined palms as "My daughter", slowly and
affectionately advised her as follows:
 कतयव्यो न त वै देसह मन्यस्त्यार्सममुं प्रसत |
रामेण त्वसिशद्ध्यथं कृतमेतन्तद्धतै सषणा || ६-११९-३५
35. na manyuH = no wrath; tu = indeed; kartavyaH = should be
rendered; imam tyaagam prati = towards Rama; for having repudiated
you; itam kR^itam = this has been done; raameNa = by
Rama; tvaddhitaiShiNaa = desiring your welfare; vishuddhyartham = and for
the purpose of showing you purification.

"No wrath indeed should be rendered by you towards Rama, for having
repudiated you. This has been done by him, wishing for your welfare and in
order to demostrate your purity."

When Indra the lord of celestials asks Rama for a boon, Rama requested Indra
to bring back to life, all the monkeys who had lost their life in the battle. Indra
grants the boon and all the dead monkeys are restored to life. The celestials
disperse and the whole army of monkeys enjoy their well-earned rest.

When Dasaratha returned, the Lord Indra, the destroyer of Paka the demon,
was very much pleased and spoke to Rama, who stood there with his oined
palms.

"O Rama, the foremost among men! Your sight of us, should not go in vain.
Therefore, tell us whatever is desired by you."

मम हेतोः पराक्रािा ये र्ता यमिादनम् |

ते िवे जीसवतुं प्राप्य िमसत्तिि वानराः || ६-१२०-५
5. ye te sarve vaanaraaH = (Let) all those monkeys; yataaH yama
saadanam = who reached the abode of Death; paraakraantaaH = after
displaying their energy; mama hetoH = for my sake; praapya jiivitam = restore
their life; samuttiShThantu = and get up.
 "Let all the monkeys, who reached the abode of death, after displaying
their energyfor

नीरुजो सनव्रय णाुं श्चैव िुं पन्नबर्पौरुषान् |

र्ोर्ाङ्ग्र्ूर्ाुंिथक्षां श्च द्रष्टसमच्छासम मानद || ६-१२०-९
9. maanada = O bestower of honour; ichchhaami = I wish; draShTum =
to see; golaaNguulaan = the monkeys; tathaa = and; R^ikShaamshcha =
bears; niirujaH = free from pain; nirvraNaamshchaiva = even free from
wounds; sampannabala pauruShaan = and having augmented strength and
valour.

"O bestower of honour! I wish to see the monkeys and bears, free from
wounds and pains, with augmented strength and valour."

"All of them, full of delight, will get re-united with their friends, relatives,
kinsmen and family members."

Rama prepares to leave for Ayodhya. Even though Vibhishana requests

Rama to remain at Lanka for some more time and receive his hospitality, Rama
gently refuses to do so, adding that he needs to proceed to Ayodhya quickly, to
see his mothers, brothers and people there. Vibhishana arranges the aerial car,
Pushpaka to transport Rama and others to Ayodhya.

Rama commands Vibhishana to honour the monkeys with gold and precious
stones. When Vibhishana has honoured them with the gifts, Rama along with
Lakshmana and Seetha ascend the aerial car. When the monkeys and
Vibhishana request Rama to permit them to accompany in the aerial car upto
Ayodhya to witness his coronation-ceremony, Rama gladly permits them to do
so. All of them start on their aerial journey in Pushpaka, the wonderful aerial
car which can accommodate all, spaciously.
 In the course of their flight to Ayodhya, Rama shows to Seetha, the whole
City of Lanka, the battle-field where Ravana and other demons were killed,
Nala-Setu the bridge which was built across the ocean, Mount Mainka, Setu-
bandha (where the construction of the bridge was started), Mount Rishyamuka,
Pampa River, Janasthana-forest, Panchavati, Godavari river, the hermitage of
sage-Agastya, the hermitage of Atri and Anasuya, Mount Chitrakuta, Yamuna-
river, the hermitage of Bharadwaja, Ganga-river, Sarayu-river and finally the
City of Ayodhya.

Rama, travelling in the aerial car towards Ayodhya, lands at the hermitage of
Bharadwaja the sage. When Rama enquires of Bhardwaja about the welfare of
Ayodhya-City, Bharata and his mothers. Bharadwaja informs Rama about their
welfare. Further, the sage informs that by virtue of his asceticism, he could
know everything about the exploits of Rama from the day he left Ayodhya, till
he destroyed Ravana. Then, Rama seeks a boon from Bharadwaja, asking him
to make the trees on the route to Ayodhya, to bear fruit in the off-season for
which the sage grants the boon. Thereupon, the troops of monkeys feasted on
those fruits at will.

Rama asks Hanuma to proceed to Shringaberapura and communicate to Guha

about his welfare and also to know the appropriate path to Ayodhya. Rama
also asks Hanuma to go to Ayodhya and communicate to Bharata about his
welfare and also the previous happenings at the forest and at Lanka, including
the abduction of Seetha and her restoration, by killing Ravana in battle. Rama
also asks Hanuma to inform Bharata, about their arrival at the proximity of
Ayodhya, along with Sugreeva and Vibhishana. Accordingly, Hanuma
approaches Guha and Bharata in Nandigrama and informs the pleasant news
about the welfare of Rama as well as his impending return to Ayodhya. Bharata
is overjoyed on hearing the glad tidings from Hanuma and offers him a number
of valuable gifts, for having communicated the agreeable news to him.
 िुंर्त्या भरतः श्रीमाराज्येनाथी स्वयुं भवेत् |
प्रशाि विधाुं िवाय मन्तखर्ाुं रघनिनः || ६-१२५-१७
17. samgatyaa = having been associated (for long); raajyena = with the
kingdom; bhavet shriimaan bharataH = if the illustrious Bharata; arthii = has a
desire; svayam = for himself; raghunanadanaH = (let) Bharata; prashaastu =
rule; sarvaam vasudhaam = the entire kingdom; akhilaam = in one piece.

"Having been associated with the kingdom for long, if the illustrious
Bharata is longing for it himself, let Bharata rule the entire kingdom in one
piece."

तस्य बन्तद्धुं च सवज्ञाय व्यविायुं च वानर |

यावन्न दू रुं याताः िः सक्षप्रमार्िमहय सि || ६-१२५-१८
18. vaanara = O Hanuma!; viJNaaya = understanding; tasya =
his; buddhim = mind; vyavasaayamcha = and perception; arhasi = you
ought; aagantum = to come; kShipram = quickly; yaavat duuram na yaataa
smaH = before we do not go for a long distance towards Ayodhya.

"O Hanuma! Understanding his mind and perception, you ought to return
quickly, before we are not gone for a long distance towards Ayodhya."

Hanuma recounts to Bharata, broad details relating to the soujourn of Rama,

Seetha and Lakshmana in the forest from the day Bharata takes wooden
sandals of Rama, till the day Ravana is killed.

Bharata, after hearing the good news from Hanuma about the arrival of Rama,
calls Shatrughna and commands him to make appropriate arrangements for
the reception of Rama in the City of Ayodhya. Bharata departs with all others,
for Nandigrama to receive Rama. The aerial car lands at Nandigrama. Bharata
welcomes Rama and others, by embracing them and by greeting them
joyously. Rama too offers his salutations to all his mothers, who come to
receive him. Then, Bharata brings Rama's wooden sandals and places them
below the feet of Rama. Rama commands Pushpaka, the aerial car to return to
Kubera, the lord of riches to whom it originally belonged.

At the request of Bharata to take back the kingdom of Ayodhya, Rama accepts
the offer and sits on a seat. Bharata and Rama take their bath and get adorned
for the occasion. Rama, mounting on an excellent chariot, sallies forth on a
procession in the city accompanied by Bharata, Shatrughna, Lakshmana and
Vibhishana. Nine thousand elephants follow the procession, with Sugreeva and
other monkeys mounted on them. Some attendants and musicians with their
musical instruments walk in front of Rama's procession. The citizens of
Ayodhya host flags on every house. Rama returns to his paternal palace in
Ayodhya. Sugreeva orders four of his monkeys to bring water from four oceans
in jars given to them. Some monkeys brought water from five hundred rivers,
as also from the four oceans for the purpose of the ceremony. Vasishta along
with other brahmins as priests caused Rama to be consecrated with that water.
The virgins, ministers, warriors, merchants, the four gods as well as other gods
sprinkled sap of all kinds of herbs on Rama. Vasishta and other priests
officiating the coronation-ceremony adorned Rama with an auspicious and
charming crown. Then, Rama gives away presents to the priests as well as
Sugreeva and Angada. Rama presents a pearl-necklace to Seetha and Seetha
presents that necklace in turn to Hanuma. Rama further gives away presents to
Vibhishana, Sugreeva, Jambavan and others on the occasion. Rama bids
farewell to monkeys. The glory of the epic is complemented in the end by
Valmiki.

RAMA PATTABHISHEKAM
MAKUTA DHARANA SARGA
 सशरस्यञ्जसर्मादाय कैकेयीनन्तिवधय नः |
बभाषे भरतो ज्येिन् रामुं ित्यपराक्रमम् || ६-१२८-१
1. bharataH = Bharata; kaikeyyaanandavardhanaH = the enhancer of
Kaikeyi's happiness; babhaaShe = spoke; raamam = to Rama; jyeShTham = his
eldest brother; satyaparaakramam = the truly brave man; aadhyaaya =
placing; aN^jalim = his open hands placed side by side together and slightly
hallowed; shirasi = on his head (as a token of salutation).

Placing his hallowed hands together on his head (as a mark of salutation),
Bharata the enhancer of Kaikeyi's happiness, spoke to the truly brave Rama, his
elder brother (as follows):

BOLD

पूहजतर र्रहर्कर र्रतर दत्ति् ररज्यहर्दं र्र् |

तद्ददरहर् पुिस्तुभ्यि् यर्र त्वर्ददर र्र् || ६-१२८-२
2. maamikaa = my; maataalator = mother; puujitaa = was treated
respectfully; idam raajyam = this kingdom; dattam = was given; mama = to
me; yathaa = as; tvam = you; adadaaH = gave; tat = it; mama = to me (in the
same manner); dadaami = I am giving (it); tubhyam = for you; punaH = again.

"You gave this kingdom to me and treated my mother's words

respectfully. As you gave it to me then, in the same way I am giving it to you
again.

धरमेकासकना न्यिामृ षभे ण बर्ीयिा |

सकशोरवद् र्रुुं भारुं न वोढमहमत्सहे || ६-१२८-३
3. aham = I; na utsahe = cannot; voDhum = burden; kishoravat =
(anymore then) a yong ox; (would sustain); dhuram = a load; nyastaam =
carried forward; baliiyasaa = by a strong; vR^iShabheNa = bull; ekaakinaa =
all alone.

I cannot carry this heavy burden anymore than a young ox would sustain
a load, carried forward by a strong bull all alone."
 यथा च रोसपतो वृ क्षो जातश्चािसनयवेशने |
महाुं श्च िदरारोहो महास्कन्धः प्रशाखवान् || ६-१२८-६
शीयेत पन्तष्पतो भू त्वा न फर्ासन प्रदशय येत् |
तस्य नानभवेदथयन् यस्य हे तोः ि रोप्यते || ६-१२८-७
एषोपमा महाबाहो त्वमथयन् वे त्तमहयसि |
यद्यिान्मनजेन्द्र त्वुं भक्तान्भृ त्यान्न शासध सह || ६-१२८-८
6-8. mahaabaaho = O mighty armed; manujendra = king!; yathaa =
how; vR^ikShaH = a tree; aaropitaH = planted; antarniveshane = in the black-
yard of one's own house; jaataH api = even though grown; big; duraarohaH =
and difficult to climb; mahaaskandhaH = with a huge trunk; prashaakhavaan =
and large branches; na pradarshayan = does not yield; phalaani =
fruits; shiiryeta = and dries up; puShpitaH bhuutvaa = after flowering; saH =
he (who planted it); naanubhavet = would not enjoy; tasya artham = its
object; yasya hetoH = the fruit for which; ropitaH = it was planted; eShaa =
this; upamaa = is the analogy (applied to you); tvam yadi = if you; bhartaa =
as a master; na shaadhihi naH = would not indeed rule over us; bhR^ityaan =
your servents; tvam = you; vettumarhasi = can understand; artham = the
meaning.

"O mighty armed king! How a tree planted in the back yard of one's own
house, even though grown big and difficult to climb with a huge trunk and large
branches, does not yield fruits but dries up after flowering, he who planted it
would not enjoy the fruit for which it was planted. This is the analogy applied to
you, if you, as a Master, would not indeed rule over us, your servants. You can
understand the meaning."

तूययिङ्घातसनघोषैः काञ्चीनूपरसनस्वनैः |
मधरै र्ीतशब्दै श्च प्रसतबध्यस्व शेष्व च || ६-१२८-१०
10. sheShva cha = may you relax; pratibudhyasva = and wake-up
too; tuurya samghaata nirghoShaiH = to the sounds of an ensemble of musical
instruments; kaaNchiinuupura niH svanaiH = noise of ornaments strung with
tiny bells and worn around the waist and anklet s; madhuraiH = and
sweet; giita shabdaishcha = invocation of songs.
 May you relax and wake-up too, to the sounds of an ensemble of musical
instruments, the tinkling of ornaments strung with tiny bells and worn around
the waist and anklets as well as sweet invocation of songs.

यावदावतयते चक्रन् यावती च विन्धरा |

तावत्त्वसमह िवयस्य स्वासमत्वमसभवतय य || ६-१२८-११
11. tvam = you; anuvartaya = look after; svaamitvam = the
lordship; lokasya = of the world; iha = here; yaavat = as long as; chakram =
the stellar sphere; aavartate = revolves; yaavat = and so far as; vasumdharaa =
the earth; taavat = is so much.

Look after, you, lordship of world here, as long as the stellar sphere
revolves and so far as the earth is spread out."

भरतस्य वचः श्रत्वा रामः परपरञ्जयः |

तथेसत प्रसतजग्राह सनषिादािने शभे || ६-१२८-१२
12. shrutvaa = hearing; vachaH = the words; bharatasya = of
Bharata; ramaH = Rama; para puramjayaH = who conquered the cities of
adversaries; pratijagraaha = accepted; tatheeti = saying; "Be it
so"; niShasaada = and sat; shubhe = on the auspicious; aasane = seat.

Hearing the words of Bharata, Rama who conquered the cities of

adversaries, accepted his words saying "Be it so" and sat on an auspicious seat.

Thereafter, on instructions from Shatrughna, skilled barbers with gentle

hands who can do their work with a good speed, encircled Rama all round.

पूवयन् त भरते स्नाते र्क्ष्मणे च महाबर्े |

िग्रीवे वानरे न्द्रे च राक्षिेन्द्रे सवभीषणे || ६-१२८-१४
 सवशोसधतजटः स्नातसश्चत्रमाल्यानर्ेपनः |
महाहयविनोपेतिथथौ तत्र सश्रया ज्वर्न् || ६-१२८-१५
14-15. bharate = Bharata; snaate = having bathed; puurvam =
first; mahaabale = the mighty; lakShmaNe cha = Lakshmana; sugriive =
Sugreeva; vaanarendre = the lord of monkeys; vibhiiShaNe = and
Vibhishana; raakShasendra = the king of demons; (took bath); (Rama)
vishodhitajaTaH = had his matted locks disentangled; snaataaH = and
bathed; tasthau = (He) stood; tatra = there; jvaalan = shining; shriyaa = with
splendor; chitra maalyaanulepanaH = adorned with picturesque garlands and
smeared with sandal pastes of various colours; mahaarha vasanopetaH = and
clothed in costly raiment.

Bharata, having bathed first, the mighty Lakshmana, Sugreeva the lord of
monkeys and Vibhishana the king of demons took bath. Rama had his matted
locks disentangled and bathed. He stood there, shining with splendour, adorned
with picturesque garlands, smeared with sandal pastes of various colours and
clothed in costly raiment.

प्रसतकमय च िीतायाः िवाय दशरथन्तस्त्रयः |

आत्मनैव तदा चक्रमय नन्तस्वन्यो मनोहरम् || ६-१२८-१७
17. tadaa = then; sarvaaH = all; manasvinyaH = the noble-
minded; dasharathastriyaH = wives of Dasaratha; aatmanaiva = indeed
themselves; chakruH = made; manoharam = a beautiful; pratikarma =
decoration; svitaayaah = of seetha.

Then, all the noble-minded widows of Dasaratha indeed themselves

personally adorned Seetha beautifully.

ततो राघवपत्नीनान् िवाय िामे व शोभनम् |

चकार यत्नात्कौिल्या प्रहृष्टा पत्रवत्सर्ा || ६-१२८-१८
18. tataH = thereupon; prahR^iShTaa = the delightful; kausalyaa =
Kausalya; putravatsalaa = who was affectionate of her sons; chakaara =
made; shobhanam = a charming decoration; sarvaasaam = to
all; vaanarapatniinaam = the wives of monkeys; yatnaat = with zeal.
 Thereupon, the delightful Kausalya, who was affectionate of her sons,
adorned with zeal all the wives of monkeys.

ततः शत्रघ्नवचनात्समिो नाम िारसथः |

योजसयत्वासभचक्राम रथन् िवाय ङ्गशोभनम् || ६-१२८-१९
19. tataH = later; saarathiH = the charioteer; sumantro naama = by
name; Sumantra; shatrughnavachanaat = on the orders of
Shatrughna; abhichakraama = approached; yojayitvaa = yoking; ratham =
chariot (to horses); sarvaaNga shobhanam = completely beautiful in all
respects.

Later, on the orders of Shatrughna, the charioteer by name Sumantra

made his appearance, yoking chariot to horses which were completely beautiful
in all respects.

अकयमिर्िङ्काशन् सदव्युं दृष्वा रथन् न्तथथतम् |

आरुरोह महाबाहू रामः ित्यपराक्रमः || ६-१२८-२०
20. dR^iShTvaa = seeing; divyam = the charming; ratham =
chariot; arkamaNDalasamkaasham = which emitted immaculate splendor like
that of the sun; sthitam = standing; (before him); mahaabaahuH = the mighty
armed; raamaH = rama; parapuramjayaH = the conqueror of hostile
cities; aaruroha = ascended it.

Seeing the charming chariot, which emitted immaculate splendour like

that of the sun, standing before him, the mighty armed Rama, the conqueror of
hostile cities, ascended it.

Sugreeva and Hanuma, having splendour similar to that of Indra the lord of
celestials, after taking their bat, wore beautiful raiment as well as sparkling ear
rings and started.
 Endowed with all types of ornaments as well as charming ear-rings, those
wives of Sugreeva together with Seetha moved out, longing as they were, to see
the city.

Bharata took up the reins. Shatrughna held the parasol on Rama's head.
Lakshmana winnowed a fan. Vibhishana, the king of demons standing nearby,
held a white fan, shining brilliantly like the moon.
Then, in the sky, groups of sages, celestials along with troop of the Maruts, the
host of the gods, praised Rama and sweet reverberation was heard.

Thereupon, Sugreeva, the foremost of monkeys, possessing a great splendor,

mounted an elephant named Shatrunjaya, looking like a mountain.
Rama, the foremost among men, accompanied by sounds of conches buzzing in
the ears and sounds of kettle-drums, proceeded to the city of Ayodhya, having
a series of palaces.
Then, the people of Ayodhya saw Rama, the chariot warrior, having a beautiful
form, arriving on a chariot, with attendants walking in front.
Surrounded by ministers, brahamanas and other citizens, Rama shone with his
own brilliance, like the moon among the stars.

अक्षतन् जातरूपुं च र्ावः कन्यािथा सिजाः |

नरा मोदकहिाश्च रामस्य परतो ययः || ६-१२८-३८
38. naraaH = men; akStam = with grains of rice; jaataruupamcha =
appearing gold in colour; gaavaH = cows; kanyaaH = maidens; sahadvijaaH =
along with brahmanas; modakahastaaH = having balls of sweets in their
hands; yayuH = went; purataH = in front; raamasya = of Rama.

Men with grains of rice mixed with turmeric and thereby appearing gold
in colour, cows, maidens along with brahmanas having balls of sweets in their
hands, walked in front of Rama.
 Approaching and entering the palace of the great-souled father, Rama
the prince offered salutation to Kausalya, Sumitra and Kaikeyi and spoke the
following sweet and meaningful words to Bharata, the foremost among the
righteous:

"Give this great palace of mine which looks excellent with Ashoka
garden and consisting of pearls and cat's eye-gems to Sugreeva for his stay."

जाम्बवाुं श्च हनूमाुं श्च वे र्दशी च वानरः || ६-१२८-५२

ऋषभश्चैव कर्शाञ्जर्पू णाय नथानयन् |
नदीशतानाुं पञ्चानान् जर्े कम्भै रुपाहरन् || ६-१२८-५३
52-53. tataH = then; jaambavaamshcha = Jambavan; hanuumaamshcha =
Hanuma; vaanarah = a monkey; vegadarshiicha = called
Vegadarshi; R^iShabhashchaiva = and Rishabha; aanayan =
brought; kalashaan = water-jars; jalapuurNaan = filled with
water; upaaharan = (they) brought; jalam = water; nadiishataanaam
paN^chaanaam = from five hundred rivers kumbhaiH = with (those) jars.

Jambavan, Hanuma, a monkey called Vegadarshi and Rishabha brought

water-jars filled with water. They brought water from five hundred rivers with
those jars.

पूवाय त्समद्रात्कर्शन् जर्पू णयमथानयत् |

िषेणः ित्त्विम्पन्नः िवय रत्नसवभू सषतम् || ६-१२८-५४
54. atha = thereafter; sattva sampannaH = the energetic; suSheNaH =
Sushena; aanayat = brought; kalasham = a jar; jalapuurNam = filled with
water; puurvaat samudraat = from the eastern sea; sarva ratna vibhuuShitam =
and adorned with all types of precious stones.

Thereafter, the energetic SusheNa brought a jar, adorned with all types of
precious stones, filled with water from the eastern sea.
 ऋषभो दसक्षणात्तू णयन् िमद्रािर्माहरत् |
रक्तचिनकपूयरैः िन्वृ तन् काञ्चनुं घटम् || ६-१२८-५५
55. R^iShabhaH = Rishabha; aanayat = brought; jalam =
water; tuurNam = quickly; dakShiNaat samudraat = from the southern
sea; kaaNchanam ghaTam = in a golden jar; samvR^taam =
covered; raktachandanashaakhaabhiH = with stems of red-sandalwood tree.

Rishabha brought water quickly from the southern sea in a golden jar,
covered with some stems of red sandal-wood tree.

र्वयः पसश्चमात्तोयमाजहार महाणय वात् |

रत्नकम्भेन महता शीतुं मारुतसवक्रमः || ६-१२८-५६
56. gavayaH = Gavaya; maarutavikramaH = having a pace rapid as
wind; aajahaara = brought; shiitam = cool; toyam =
water; pashchimaatmahaarNavaat = from the western ocean; mahataa ratna
kumbhena = in a large jar set with jewels.

Gavaya, having a pace as rapid as wind, brought cool water from the
western ocean, in a large jar set with jewels.

उत्तराच जर्न् शीघ्रन् र्रुडासनर्सवक्रमः |

आजहार ि धमाय त्मा नर्ः िवय र्णान्तन्वतः || ६-१२८-५७
57. saH dharmaatmaa nalaH = that virtuous Nala; garuDaanila
vikramaH = who vied with Garuda (the king of birds) and the wind-god in
prowess; sarvaguNaanvitaH = and who was endowed with all good
qualities; aajahaara = brought; shiighram = swiftly; uttaraat = from the
northern sea.

That virtuous Nala, who vied with Garuda (the king of birds) and the
wind-god in prowess, and who was endowed with all good qualities, swiftly
brought water form the northern sea.
 वसििो वामदे वश्च जाबासर्रथ काश्यपः || ६-१२८-६०
कात्यायनः ियज्ञश्च र्ौतमो सवजयिथा |
अभ्यसषञ्चन्नरव्याघ्रुं प्रिन्ने न िर्न्तन्धना || ६-१२८-६१
िसर्र्ेन िहस्राक्षन् विवो वािवुं यथा |
60-61. vasiShThaH = Vasishta; vaamadevashcha =
Vamadeva; jaabaaliH = Jabali; atha = and; kaashyapaH =
Kashyapa; kaatyaayanaH = kaatyayana; suyajJNaH = Suyyagna; gautmaH =
Gautama; tathaa = and; vijayaH = vijaya; abhyaShinchan = consecrated; nara
vyaaghram = Rama; the tiger among men; prasannena = with
clear; sugandhena = and fragrant; salilena = water; vasavaH iva = as the eight
Vasus;* (consecrated) sahasraakSham = the thousand-eyed; vaasavam = Indra
the lord of celestials.

Vasishta, Vamadeva, Kashyapa, Katyayana, Suyajna, Gautama and

Vijaya consecrated Rama the tiger among men, with clear and fragrant water, as
the eight Vasus*
* Eight Vasus: 1. Aapa (connected with water), 2. Dhruva the pole-star, 3.
Soma the moon, 4. Dhara, 5. Anila, the wind, 6. Pavaka the fire, 7. Pratyusha, the
Dawn , 8. Prabhasa the Light.

ब्रमणा सनसमयतुं पूवं सकरीटुं रत्नशोसभतम् || ६-१२८-६४

असभसषक्तः परा येन मनिुं दीप्ततेजिम् |
तस्यान्ववाये राजानः क्रमाद्ये नासभषेसचताः || ६-१२८-६५
िभायाुं हेमिप्तायाुं शोसभतायाुं महाधनैः |
रत्नैनाय नासवधैश्चैव सचसत्रतायाुं िशोभनैः || ६-१२८-६६
नानारत्नमये पीठे कल्पसयत्वा यथासवसध |
सकरीटे न ततः पश्चािसििे न महात्मना || ६-१२८-६७
ऋन्तत्वन्तिभूय षणै श्चैव िमयोक्ष्यत राघवः |
64-67. yena = with which crown; puraa = long ago; manuH = Manu; the
emperor; abhiShiktaH = was adorned when he was coronated; yena = and with
which; tasya anvavaaye raajaanaH = the kings who followed in his
line; kramedyenaa (abhiShechitaaH = were successively adorned when they
were coronated; tam kiriiTam = that crown; ratnashobhitam = studded with
precious stones; nirmitam fashioned; brahmaNaa = by Brahma; puurvam = at
the beginning of creation; diipta tejassam = and dazzling with
splendor; kalpayitvaa = being kept; yathaa vidhi = according to rule; piiThe =
on a throne; naanaaratnamaye = adorned with many kinds of precious
stones; sabhaayaam = in the council-hall; hemakluptaayaam = studded with
gold; shobhitaayaam = graced; mahaadhanaiH = with abundant
riches; chitritaayaam = decorated; shobhitaayaam = and shiningly
fabricated; sushobhanaiH = with most charming; ratnaiH =
jewels; naanaavidhaiH = of various kinds; tataH pashchaat = and
thereafter; raaghavaH = Rama; samayokShyata = duly adorned; kiriiTena = by
the crown; bhuuShaNaishchaiva = and jewels; mahaatmanaa vasiShTena = by
the great-souled Vaishta; R^itvigbhiH = and other priests officiating at the
coronation-ceremony.

With which crown, long ago, Manu the emperor was adorned while he
was consecrated and with which, the kings followed in his line were
successively adorned while they were coronated, that crown studded with
precious jewels, fashioned by Brahma at the beginning of creation and dazzling
with splendour, being kept according to practice on a throne adorned with many
kinds of precious stones in the council-hall, studded with gold, graced with
abundant riches, decorated and shiningly made with most charming jewels of
various kinds, and thereafter Rama duly adorned by that crown as well as jewels
by the great-souled Vasishta and other priests officiating at the coronation-
ceremony.

Shatrughna held over him, a white and charming parasol; Sugreeva the king of
monkeys, a white whisk and vibhishana the lord of demons, another whisk
shining like the moon.

Encouraged by Indra, the lord of celestials, the wind-god presented to Rama, a

golden garland consisting of a hundred lotuses and which looked shining
brilliantly.

Induced by Indra, the wind-god presented to Rama the king, a chain of

pearls, adorned with gems and endowed with several types of precious stones.
On that occasion of the coronation-ceremony of the intelligent Rama, who was
well-deserving it, the celestial-musicians among the celestials gracefully sang
and troupes of Apsaras (celestial nymphs) danced.
Rama the foremost among men, first gave away to Brahmanas, a hundred
thousand horses and cows that have lately calved as well as a hundred bulls
Rama again gave to Brahmanas, thirty crores of gold coins, all kinds of
very costly jewels and raiment.
Rama gave to Sugreeva, a beautiful chaplet, studded with plenty of gems,
looking like a beam of sun-light.

वैदूययमसणसचत्रे च वज्ररत्नसवभू सषते |

वासर्पत्राय धृसतमानङ्गदायाङ्गदे ददौ || ६-१२८-७७
77. dhR^itimaan = Rama; the joyful man; dadau =
presented; aN^gadaaya = to Angada; vaaliputraay = the son of
Vali; aN^gade = a bracelet worn on upper arm; vaiduuryamaya chitre cha =
conspicuously studded with cat's eye gems; maNiratna vibhuuShite = and
adorned with jewels and gems.

The joyful Rama presented to Angada, the son of Vali, a bracelet worn on
upper arm, conspicuously studded with cat's eye gems and adorned with jewels
and gems.

Rama presented to Seetha, an excellent string of pearls, furnished with

superior gems, shining like a beam of moon-light; two clean and beautiful
raiment and lovely ornaments.

Looking towards Hanuma the monkey, Seetha, daughter of Janaka, having

taken off the pearl-string from her neck, repeatedly caught the glimpse of all
the monkeys and her husband.
 तासमसङ्गतज्ञः िम्प्रेक्ष्य बभाषे जनकात्मजाम् |
प्रदे सह िभर्े हारन् यस्य तष्टासि भासमसन || ६-१२८-८१
तेजो धृसतययशो दाक्ष्युं िामथ्यं सवनयो नयः |
पौरुषन् सवक्रमो बन्तद्धययन्तिन्ने तासन सनत्यदा || ६-१२८-८२
81-82. taam samprekShya = looking at her; iN^gitajJNaH = Rama; who
was acquainted with the gesture of another; babhhaashe = spoke; taam
jaanakaatmajam = to that Seetha (as follows): subhage bhaamini = O dear
Seetha; yasya = with whom; tuShTaa asi = you are pleased; yasmin = in
whom; tejaH = sharpness; dhR^itiH = firmness; yashuH =
renown; daakShyam = dexterity; saamardhyam = competence; vinayaH =
modesty; nayaH = prudence; pauruSham = virility; vikramah =
prowess; buddhiH = and intelligence; etaani = these qualities; sarvadaa = are
always there; (to him); pradehi = give; haaram = the pearl necklace.

Looking at her, Rama who was acquainted with the gesture of another
spoke to Seetha as follows: "Dear Seetha! Give the pearl-necklace to a person,
with whom you are pleased and in whom the following viz. sharpness, firmness,
renown, dexterity, competence, modesty, prudence, virility, prowess and
intelligence are ever present."

ददौ िा वायपत्राय तन् हारमसिते क्षणा |

हनूमान्िेन हारे ण शशभे वानरषयभः || ६-१२८-८३
चन्द्राुंशचयर्ौरे ण श्वे ताभ्रे ण यथाचर्ः |
83. asitekShanaa = the black-eyed; saa = Seetha; dadau = gave; tam =
that necklace; vaayuputraaya = to Hanuma; hanuumaan =
Hanuma; vaanaraamshu chaya gaureNa = which was white as a heap of beams
of moonlight; shushubhe = shone brilliantly; achalaH yathaa = as a mountain
(shone); shvetaabhreNa = silvered by a white cloud.

The black-eyed Seetha gave that pearl necklace to Hanuma. Hanuma, the
foremost among the monkeys, by wearing that necklace, which was as white as
a heap of moonlight-beams, shone brilliantly as a mountain silvered by a white
cloud.
 That renowned Rama, of a very generous nature, having destroyed his
enemies and ruling the entire kingdom, enjoyed it with a great delight. Rama,
affectionate of righteousness, spoke to Lakshmana, the knower of righteousness
(as followers):

आसति धमय ज्ञ मया िहेमाुं |

र्ाुं पू वयराजाध्यसषताुं बर्ेन |
तल्युं मया त्वुं सपतृ सभधृय ता या |
ताुं यौवराज्ये धरमिहस्व || ६-१२८-९३
93. dharmajJNa = O Lakshmana; the knower of what is
right!; aatiShThaH = rule; mayaa saha = with me; imam = this; gaam =
earth; puurva raajaadhyuShitaam = as ruled by the earlier kiings; balena =
with the help of army; dhR^itaa = Installed; yauvaraajye = in the office of
Prince Regent; tvam = you; udvahasva = bear; mayaa tulyam = like me; taam
dhuram = that burden (of sovereignity); yaa = which (was
borne); pitR^ibhiH = by our forefathers.

"O Lakshmana, the knower of what is right! Rule with me, this earth, as
ruled by the earlier kings, with the help of an army. Installed in the office of
Prince Regent, bear like me, the burden (of sovereignty), which was borne by
our forefathers."

When Lakshmana did not give his consent, even though being repeatedly
entreated in all ways, nay even being appointed to the office of Prince Regent,
the great-souled Rama thereupon consecrated Bharata.

Rama propitiated the gods by performing Paundarika, Ashvamedha, Vajapeya

and other sacrifices many times.

राज्यन् दशिहस्रासण प्राप्य वषाय सण राघवः |

शताश्वमेधानाजह्रे िदश्वान्भू ररदसक्षणान् || ६-१२८-९६
 96. praapya = having enjoyed; raajyam = the kingship; dasha
sahasraaNi = for ten thousand; varShaaNi = years; raaghavaH =
Rama; aajahre = performed; shataashvamedhaan = a hundred horse-
sacrifices; sadashvaan = in which good horses were sacrificed; bhuuri
dakShiNaan = and in which numerous gifts were bestowed.

Having enjoyed the kingship for ten thousand years, Rama performed a
hundred horse-sacrifices, in which good horses were sacrificed and numerous
gifts bestowed.

That Rama, having his long arms reaching down his knees, having a broad chest
and glorious, ruled this earth with Lakshmana as his companion.
Obtaining a very great kingdom the righteous Rama propitiated the almighty
with many kinds of sacrifices, with the team-work of his sons, brothers and
relatives.

While Rama was ruling the kingdom, there were no widows to lament, nor
there was no danger from wild animals, nor any fear born of diseases.
The world was bereft of thieves and robberies. No one felt worthless nor did
old people perform obsequies concerning youngsters.
Every creature felt pleased. Every one was intent on virtue. Turning their eyes
towards Rama alone, creatures did not kill one another.

सनदय स्यरभवल्लोको नानथयः कन् सचदस्पृ शत् |

न च ि वृद्धा बार्ानाुं प्रे तकायाय सण कवयते || ६-१२८-१००
100. lokaH = the world; abhavat = became; nirdasyuH = bereft of
thieves and robbers; na kashchit = nor anyone; aspR^ishat = felt; anartham =
worthless; na vR^iddhaaH cha = nor did old people; kurvate sma =
perform; pretakaaryaaNi = obsequies; (concerned); baalaanaam = to
youngsters.
 The world was bereft of thieves and robberies. No one felt worthless nor
did old people perform obsequies concerning youngsters.

आिन्वषयिहस्रासण तथा पत्रिहसस्रणः |

सनरामया सवशोकाश्च रामे राज्युं प्रशािसत || ६-१२८-१०२
102. raame = (While) Rama; prashaasati = was ruling; raajyam = the
kingdom; aasan = (people) lived; varShasahasraaNi = for thousands of
years; tathaa = and; putra sahasriNaH = with thousands of
progeny; niraamayaaH = free of illness; vishokaashcha = and free of grief.

While Rama was ruling the kingdom, people survived for thousands of
years, with thousands of their progeny, all free of illness and grief.

रामो रामो राम इसत प्रजानामभवन् कथाः |

रामभूतुं जर्ाभूद्रामे राज्युं प्रशािसत || ६-१२८-१०३
103. raame prashaasati = while Rama ruled; raajyam = the
kingdom; kathaaH = the talks; prajaanaam = of the people; abhavan = centred
round; raamaH raamaH raamaH iti = Rama; Rama and Rama; jagat = the
world; abhuut = became; raama bhuutam = Rama's world.

While Rama ruled the kingdom, the talks of the people centered round
Rama, Rama and Rama. The world became Rama's world.

The trees there were bearing flowers and fruits regularly, without any injury by
pests and insects. The clouds were raining in time and the wind was delightful
to the touch.
Brahmins (the priest-class), Kshatriyas (the warrior-class), Vaishyas (the class of
merchants and agriculturists), Shudras (the servant-class) were performing
their own duties, satisfied with their own work and bereft of any greed. While
Rama was ruling, the people were intent on virtue and lived without telling
lies.

िवे र्क्षणिम्पन्नाः िवे धमयपरायणाः || ६-१२८-१०६

दशवषयिहस्रासण रामो राज्यमकारयत् |
106. sarve = all; lakShaNa sampannaaH = were endowed with good
characteristics; sarve = all; dharmaparaayaNaaH = were engaged in
virtue; raamaH = Rama; akaarayat = was engaged; raajyam = in
kingship; varShasahasraaNi = for one thousand years.

All the people were endowed with excellent characteristics. All were
engaged in virtue. Rama was engaged in the kingship thus for one thousand
years.

धमययुं यशस्यमायष्युं राज्ञाुं च सवजाअवहम् || ६-१२८-१०७

आसदकाव्यसमदुं चाषं परा वाल्मीसकना कृतम् |
पठे द्यः शृणयाल्लोके नरः पापात्प्रमच्यते || ६-१२८-१०८
107-108. loke = in the world; yaH naraH = whoever person; paThet =
reads; shR^iNuyaat = and listens to idam = this; aadikaavyam = foremost
lyric; dharmyam = which is endowed with righteousness; yashasyam = which
confers fame; aayuShyam = and longevity; vijayaavahamcha = which fetches
victory; raajJNaam = to kings; kR^itam = which was written; puraa = at
first; vaalmiikinaa = by Valmiki; aarSham = and a lyric derived from the
speech of a sage; (he); pramuchyate = is delivered; paapaat = from misfortune.

In this world, whoever person reads and listens to this foremost lyric
derived from the speech of a sage, which is endowed with righteousness,
conferring fame and longevity, fetching victory to kings and as written at first
by Valmiki, that person is delivered from all misfortune.
 पत्रकामश्च पत्रान्वै धनकामो धनासन च |
र्भते मनजो र्ोके श्रत्वा रामासभषेचनम् || ६-१२८-१०९
महीुं सवजयते राजा ररपूुं श्चाप्यसधसतिसत |
109. shrutvaa = on hearing; raama abhiShechanam = the narrative of his
coronation; loke = in this world; manujaH = a person; putrakaamaH = seeking
for sons; putraan = (gets) sons; dhana kaamaH = and a person looking for
wealth; labhatevai = dhanaani cha = gets the riches; raajaa = A
king; vijayate = conquers; mahiim = the earth; adhitiShThati = and
overcomes; ripuun = his enemies.

On hearing the narrative of his coronation in this world, a person seeking

for sons gets sons. A person looking for wealth, gets the riches. A king conquers
the earth and overcomes his enemies.

राघवेण यथा माता िसमत्रा र्क्ष्मणे न च || ६-१२८-११०

भरतेन च कैकेयी सजवपत्रािथा न्तस्त्रयः |
भसवष्यन्ति िदानिाः पत्रपौत्रिमन्तन्वताः || ६-१२८-१११
110-111. yathaa = even as; maataa = the mother; Kausalya; jiiva
putraaH = has a living son; raaghaveNa = in Rama; sumitreNa = or as
Sumitra; lakShmaNena = in Lakshmana; kaikeyii = or as Kaikeyi; bharatena
cha = in Bharata; tathaa = even likewise; striyaH = the
women; bhaviShyanti = can become; jiiva putraaH = (mothers) of living
children; putrapautra samanvitaaH = endowed with children and grand-
children; sadaanandaaH = and will be ever happy.

Even as Kausalya, the mother has Rama as her living son, or as Sumitra
has Lakshmana or as Kaikeyi has Bharata, the women likewise can become
mothers of living sons, endowed with children as well as grand children and
thus become happy forever.

श्रत्वा रामायणसमदुं दीघय मासयश्च सविसत |

रामस्य सवजयुं चैव िवयमन्तििकमय णः || ६-१२८-११२
 112. shrutvaa = on hearing; idam = this; raamaayaNam = epic of
Ramayana; sarvam = and all; vijayam chaiva = the victory; raamasya = of
Rama; akkliShTa karmaNaH = who was unweary in his actions; vindati = (a
person) gets; diirgham aayushcha = a longevity in life.

On hearing this epic of Ramayana and all the episode of victory of Rama,
who was unweary in his actions, a person gets longevity to life.

िमार्म्य प्रवािािे रमिे िह बान्धवै ः |

शृण्वन्ति य इदुं काव्युं परा वाल्मीसकना कृतम् || ६-१२८-११४
114. ye = whoever; shR^iNvanti = hears; idam kaavyam = this poetical
compositon; kR^itam = done; vaalmiikinaa = by Valmiki; puraa = long
ago; te = they; pravaasante = at the conclusion of their absence from
home; samaagamya = coming together; baandhavaiH saha = with their
relatives; ramante = get rejoiced.

Whoever hears this poetical composition written by Valmiki long ago,

they at the conclusion of their absence from home, meet their relatives and get
rejoiced.

ते प्रासथयतान् वरान् िवाय न् प्राप्नविीह राघवात् |

श्रवणेन िराः िवे प्रीयिे िुं प्रशृण्वताम् || ६-१२८-११५
115. te = they; praapnuvanti = get; iha = here; sarvaan = all; varaan =
the boons; praarthitaan = entreated; raaghavaat = from Rama; sarve =
all; suraaH = the gods; priiynte = get pleased; shravaNena
samprashR^iNvataam = with those who carefully listen to it.

They get all the boons, entreated from Rama. All the gods get pleased
with those who carefully listen to it.

सवनायकाश्च शाम्यन्ति र्ृ हे सतिन्ति यस्य वै |

सवजयेत महीुं राजा प्रवासि स्वन्तिमान् भवेत् || ६-१२८-११६
 116. yasya = in whose; gR^ihe = house; vinaayakaaH =
obstacles; tiShThanti = are there; (in that house); shaamanti = they come to an
end; raajaa = a king; vijayeta = conquers; mahiim = the earth; pravaasii = a
person absenting away from home; bhavet = becomes; svastimaan = well.

Whoever carefully listens to the epic in his house, all obstacles come to
an end. A king conquers the earth. A person staying away from home, fares
well.

न्तस्त्रयो रजस्वर्ाः श्रत्वा पत्रान् िू यरनत्तमान् |

पूजयुंश्च पठुं श्चनसमसतहािुं परातनम् || ६-१२८-११७
117. shrutvaa = hearing the epic; rajasvalaaH striyaH = menstruating
women; suuyaH = give birth to; anuttamaan = excellent; putraan =
sons; puujayan = the adorer; paThancha = and the reader; enam = of
this; puraatanam = ancient; itihaasam = epic; pramuchyeta = gets
relieved; sarvapaapena = of all sins avaapnuyaat = and gets; diirgham aayuH =
longer life.

On hearing the epic, the menstruating women give birth to excellent sons.
The adorer and the reader of this ancient epic gets relieved of all sins and
obtains longer life.

प्रणम्य सशरिा सनत्युं श्रोतव्युं क्षसत्रयैसिय जात् || ६-१२८-११८

ऐश्वयं पत्रर्ाभश्च भसवष्यसत न िुं शयः |
रामायणसमदुं कृत्स्नुं शृण्वतः पठतः िदा || ६-१२८-११९
118-119. shrotaryam = it is to be listened to; kShatriyaiH = by warrior-
class; praNamya = saluting; shirasaa = with their heads; dvijaat = from
Brahmins; nityamsadaa = every day regularly; na samshayaH = there is no
doubt (that); shR^iNvataH = the listener; paThataH = and the reader; idam =
of this; kR^itsnam = entire; raamaayaNam = Ramayana; bhaviShyati = will
get; aishvaryam = supremacy; putra laabhashcha = and the birth of a son.

The epic is to be listened by warrior-class, after offering their salutation

with their heads bent low, from brahmins every day regularly. There is no doubt
that the listener and the reader of this entire Ramayana will get lordship and the
birth of a son.

प्रीयते िततुं रामः िसह समष्णः िनातनः |

आसददे वो महाबाहुहय ररनाय रायणः प्रभः || ६-१२८-१२०
िाक्षाद्रामो रघश्रेिः शे षो र्क्ष्मण उच्यते |
120. raamaH = Rama; satatam = ever; priiyate = gets pleased; sah =
He; sanaatanaH viShNuHhi = is indeed the eternal Vishnu the Lord of
preservation; raamaH = Rama; aadidevaH = is the primordial
Lord; saakShaat = clearly placed before tlp[- = he eyes; mahaabaahuH =
having great arms; hariH = the remover of sins; prabhuH = the powerful
lord; naaraayaNaH = who has abode on the waters (of the ocean of
milk); sheShaH = Shesha (the serpent-god forming his couch); uchyate = is
said to be; lakShmaNaH = Lakshmana.

Rama gets forever pleased with him who listens to or reads Ramayana
daily. He is indeed the eternal Vishnu, the Lord of preservation. Rama is the
primordial Lord, clearly placed before the eyes the powerful Lord removing the
sins and the great-armed, who has abode on waters (of the ocean of milk) Sesha
(the serpent-god forming his couch is said to be Lakshmana.

एवमेतपरावृत्तमाख्यानुं भद्रमि वः || ६-१२८-१२१

प्रव्याहरत सवस्रब्धुं बर्ुं सवष्णोः प्रवधय ताम् |
121. pravyaaharata = tell; etat = this; aakhyaanam =
narrative; vR^ittam = occurred; puraa = long ago; evam = in this
way; visrabdham = fearlessly; vaH bhadram astu = let there be happiness to
you!; viShNoH balam pravardhataam = let the strength of Vishnu increase!.

Tell this epic which occurred long ago in this manner, to those who ask
for it, fearlessly. Let there be happiness to you! Let the strength of Vishnu
increase!
 कटम्बवृ न्तद्धुं धनधान्यवृ न्तद्धुं |
न्तस्त्रयश्च मख्याह् िखमत्तमुं च |
श्रत्वा शभुं काव्यसमदुं महाथं |
प्राप्नोसत िवां भसव चाथयसिन्तद्धम् || ६-१२८-१२४
124. shrutvaa = by listening to; mahaartham = this highly
meaningful; shubham = and auspicious; kaavyam = poetical composition; (the
persons); praapnoti = get; kuTumba vR^iddhim = family-prosperity; dhana
dhanya vR^iddhim = augmentation in money and grain; mukhyaaH =
superior; striyash cha = women; uttamam = excellent; sukham cha =
happiness; sarvaan = and all; arthasiddhimcha = the acquisition of
wealth; bhuvi = on earth.

By listening to this highly meaningful and auspicious poetical

composition, a person gets family-prosperity, augmentation in money and grain,
superior women, exquisite happiness and all the acquisition of wealth on this
earth.

आयष्यमारोग्यकरुं यशस्युं |
िौभ्रातृ कुं बन्तद्धकरुं शभुं च |
श्रोतव्यमेतसन्नयमे न िन्ति |
राख्यानमोजस्करमृ न्तद्धकामै ः || ६-१२८-१२५
125. etat = this; aakhyaanam = narrative; shrotavyam = is to be listened
to; niyamena = invariably; buddhikaamaiH sadbhiH = by good people seeking
for wisdom; aayuShyam = longevity; aarogyakaram = endowment of
health; yashasyam = fame; saubhraatR^ikam = fraternity; buddhikaram =
endowment of intelligence; shubham cha = welfare; ojaskaram = and
endowment of splendor.

This narrative is to be listened invariably by good people, seeking for

wisdom, longevity, health, fame, fraternity, intelligence, welfare and brilliance.