Book VI : Yuddha Kanda - Book Of War
Chapter [Sarga] 17
Introduction
Vibhishana together with four of his companions reach Rama’s place. Halting in the sky itself, Vibhishana asks Rama to give a refuge to him. Sugriva tells Rama that he cannot trust Vibhishana the demon. Then Rama asks for opinion of the leaders in his group. Angada, sharabha, Jambavan and Mainda expressed their apprehensions to accept Vibhishana. But Hanuman says that Vibhishana need not be doubted because he thinks that Vibhishana understands the merits in Rama and demerits in Ravana. Hanuman further adds that Vibhishana is approaching Rama for refuge because Vibhishana is desirous of obtaining the kingdom of demons. Hanuman requests Rama to take his final decision on the matter. |
iti uktvaa paruSam vaakyam raavaNam raavaNa anujaH |
aajagaama muhuurtena yatra raamaH salakshmaNaH ||6-17-1
aajagaama muhuurtena yatra raamaH salakshmaNaH ||6-17-1
1. uktvaa= having spoken; parusham= harsh; vaakyam= words; iti= thus; raavaNam= to Ravana; raavaNaanujaH= Vibhishana; aajagaama=arrived; muhuurtena= almost immediately; yatra=where; ramaH= Rama was; salakshmaNaH =together with Lakshmana.
Having spoken the aforesaid harsh words to Ravana, Vibhishana arrived almost immediately to the place where Rama was together with Lakshmana.
tam meru shikhara aakaaram diiptaam iva shata hradaam |
gaganastham mahiisthaas te dadR^ishur vaanara adhipaaH ||6-17-2
gaganastham mahiisthaas te dadR^ishur vaanara adhipaaH ||6-17-2
2. te= those; vaanaraadhipaaH= leaders of monkeys; mahiisthaaH= standing on ground; dadR^ishuH= saw; tam= him; merushikaraakaaram= resembling the peak of mount Meru; diiptam= and shining; shatahradaam iva= like a thunder bolt; gaganastham= in the sky.
Those leaders of monkeys standing on the ground saw Vibhishana, resembling the peak of Mount Meru and shining like a thunderbolt in the sky.
te caapyanucaraastasya catvaaro bhiimavikramaaH |
te.api varmaayudhopetaa bhuuSaNottamabhuuSitaaH ||6-17-3
te.api varmaayudhopetaa bhuuSaNottamabhuuSitaaH ||6-17-3
3. tasya= his; chatvaaraH= four; te= those; anuchaaraaH api= companions also; bhiima vikramaaH= of terrific prowess; (where there); teapi= they also; varmaayudhopetaaH= were wearing armor and weapons; bhuushhaNottamabhuushhitaaH= and adorned with excellent ornaments.
His four companions of terrific prowess were also there with him. They were wearing weapons and armour and were adorned with excellent ornaments.
sa ca meghaacalaprakhyo vajraayudhasamaprabhaH |
varaayudhadharo viiro divyaabharaNabhuuSitaH ||6-17-4
varaayudhadharo viiro divyaabharaNabhuuSitaH ||6-17-4
4. sa cha= that Vibhishana also; meghaachaprakhyaH= resembling a mass of cloud; vajraayudhasamaprabhaH= the equal of the God who wields the thunderbolt; viiraH= and valiant man; varaayudhadharaH= wearing excellent weapons; divyaabharaNa bhuushhitaH= and adorned with wonderful jewels.
Vibhishana also resembled a mass of cloud, the equal of the God who wields the thunderbolt. He was holding excellent weapons and was adorned with wonderful jewels.
tam aatma pancamam dR^iSTvaa sugriivo vaanara adhipaH |
vaanaraiH saha durdharSaH cintayaam aasa buddhimaan ||6-17-5
vaanaraiH saha durdharSaH cintayaam aasa buddhimaan ||6-17-5
5. sugrivaaH= Sugriva; durdarshhaH= who was difficult to be overpowered; viiryavaan= a valiant person; vaanaraadhipaH= and the king of monkeys; dR^ishhTvaa= having seen; tam= him; aatmapaNchamam= being himself the fifth one along with four others; chintayaamaasa= became thoughtful; vaanaraiH saha= along with monkeys.
Sugriva the valiant of monkeys, who was difficult to be overpowered, having seen Vibhishana, the fifth one along with four others, became thoughtful along with monkeys.
cintayitvaa muhuurtam tu vaanaraams taan uvaaca ha |
hanuumat pramukhaan sarvaan idam vacanam uttamam ||6-17-6
hanuumat pramukhaan sarvaan idam vacanam uttamam ||6-17-6
6. chintayitraa= having thought; muhuurtam= for a moment; uvaacha ha= spoke; idam= these; uttamam= sterling; vachanam= words; sarvaan= to all; taan= those; vaanaraam= monkeys; hanumatpramukhaan= and to Hanuman in particular.
Having thought for a moment, Sugriva spoke these sterling words to all those monkeys and to Hanuman in particular.
eSa sarva aayudha upetaH caturbhiH saha raakSasaiH |
raakSaso abhyeti pashyadhvam asmaan hantum na samshayaH ||6-17-7
raakSaso abhyeti pashyadhvam asmaan hantum na samshayaH ||6-17-7
7. pashyadhvam= see; eshhaH raakshhasaH= this demon; sarvaayudhopetah= possessing all types of weapons; abhyeti= coming; chaturbhiH raakshhasaiH saha= along with four demons. na= There is no; samshayaH= no doubt; hantum= that; (he is coming) to kill; asmaan= us.”
“See this demon possessing all types of weapons, coming along with four demons. There is no doubt that he is coming to kill us.”
sugriivasya vacaH shrutvaa sarve te vaanara uttamaaH |
saalaan udyamya shailaamH ca idam vacanam abruvan ||6-17-8
saalaan udyamya shailaamH ca idam vacanam abruvan ||6-17-8
8. shrutvaa= hearing; sugrivasya= Sugriva’s; vachaH= words; sarve= all; te= those; vaanarottamaaH= excellent monkeys; udyamya= lifted; shaalaan= trees; shailaamshcha= and mountains; abruvan= and spoke; idam= these; vachanam= words:
Hearing Sugriva’s words, all those excellent monkeys lifted trees and mountains and spoke as follows:
shiighram vyaadisha no raajan vadhaaya eSaam duraatmanaam |
nipatantu hataaH ca ete dharaNyaam alpa jiivitaaH ||6-17-9
nipatantu hataaH ca ete dharaNyaam alpa jiivitaaH ||6-17-9
9. raajan= O,king! Vyaadisha= order; shiighram= swiftly; vadhaaya =for killing; eshhaam= them; duraatmaam= the wicked ones; hataaH= Being killed; alpachetanaaH= these fools; nipatantiyaavat= will drop; dharaNyaam= to the ground.”
“Do you swiftly order us to slay these wicked doers, O, king? Let us strike these fools down so that they drop to the ground!”
teSaam sambhaaSamaaNaanaam anyonyam sa vibhiiSaNaH |
uttaram tiiram aasaadya khastha eva vyatiSThata ||6-17-10
uttaram tiiram aasaadya khastha eva vyatiSThata ||6-17-10
10. saH vibhiishhaNaH= that Vibhishana; aasaadya= who reached; uttaram= the northern; tiiram= shore; vyatishhThata= was stationed; svasthaheva= indeed composedly; teshhaam= while those monkeys; sabhaashhamaaNaam= speak together; anyonyam= among one another.
While the monkeys were speaking thus among one another, Vibhishana had reached the northern shore and indeed coolly halted there.
sa uvaaca ca mahaapraaj~naH svareNa mahataa mahaan |
sugriivam taamH ca samprekSya khastha eva vibhiiSaNaH ||6-17-11
sugriivam taamH ca samprekSya khastha eva vibhiiSaNaH ||6-17-11
11. saH vibhiisssaNaH= that Vibhishana; mahaa praaG^yah= that highly intelligent; mahaan= and the great; samprekshhya= seeing; sugriivam= Sugriva; taamshcha= and those monkeys; khasthaH eva= halting in the sky itself; uvaacha= spoke; mahataa= with a loud; svareNa= voice.
That great and highly intelligent Vibhishana, halting in the sky itself, saw Sugriva and those monkeys and spoke to them in a loud voice (as follows):
raavaNo naama durvR^itto raakSaso raakSasa iishvaraH |
tasya aham anujo bhraataa vibhiiSaNa iti shrutaH ||6-17-12
tasya aham anujo bhraataa vibhiiSaNa iti shrutaH ||6-17-12
12. raakshhasaH= there is a demon; raavaNonaama= named Ravana; raakshhaseshvaraH= the king of demons; durvR^ittaH= having a bad conduct; aham= I; tasya anujaH bhraataaH= am his younger brother; shrutaH= known; vibhiishhaNaH= as Vibhishana”
“There is a demon called Ravana, the king of demons, having a bad conduct. I am his younger brother, known as Vibhishana.”
tena siitaa jana sthaanaadd hR^itaa hatvaa jaTaayuSam |
ruddhvaa ca vivashaa diinaa raakSasiibhiH surakSitaa ||6-17-13
ruddhvaa ca vivashaa diinaa raakSasiibhiH surakSitaa ||6-17-13
13. hatvaa= killing; jaTaayushham= a bird called Jatayu; tena= by himself; siita= Sita; hR^itaa= was taken away; janasthaanaat= from janasthana; ruddhaa= and hold captive; vivashaa= against her will; diinaa= and unfortunate Sita; surakshhitaa= is well guarded; raakshhasiibhiH= by female titans.”
“It is Ravana who, having killed a bird Jatayu, took away Sita from Janasthana.That unfortunate lady is held captive against her will and she is now amidst the female titans who guard her jealously”
tam aham hetubhir vaakyair vividhaiH ca nyadarshayam |
saadhu niryaatyataam siitaa raamaaya iti punaH punaH ||6-17-14
saadhu niryaatyataam siitaa raamaaya iti punaH punaH ||6-17-14
14. aham= I;nyadarshayam= persuaded; tam= him; punaH punaH= again and again; vivdhaiH= by diverse; vaakyaih= words; hetubhiH= and arguments; iti= that ; siitaa= Sita; niryaatyataam= be restored ; saadhu= smoothly; raamaaya= to Rama.
“I persuaded Ravana again and again by my diverse words and arguments to restore Sita smoothly to Rama.
sa ca na pratijagraaha raavaNaH kaala coditaH |
ucyamaano hitam vaakyam vipariita iva auSadham ||6-17-15
ucyamaano hitam vaakyam vipariita iva auSadham ||6-17-15
15. saH raavaNaH= that Ravana; kaalachoditah= impelled by fate; na pratijagraaha= did not accept ; hitam= the sage;vaakyam= advice; uchyamaanaam= uttered; (by me); oushadham= (as not accepting) a medicine; vipariitaH= by a perverted person.”
“That Ravana, impelled by fate, did not receive my sage advice, as a perverted person does not accept his prescribed medicine”
so aham paruSitas tena daasavac ca avamaanitaH |
tyaktvaa putraamH ca daaraamH ca raaghavam sharaNam gataH ||6-17-16
tyaktvaa putraamH ca daaraamH ca raaghavam sharaNam gataH ||6-17-16
16. parushhitaH= reviled; tena= by him; avamaanitaH= and humiliated; daasavat= as a slave; saH aham; I, as such; tyaktvaa= leaving; putramshcha= my sons; daaramshcha= and my wife; sharaNamgataH= have come to take refuge; raaghavam= with Rama.”
“Reviled by him and humiliated as a slave, I, leaving my sons and my wife, have come to take refuge with Rama.”
nivedeayata maam kshipram raaghavaaya mahaatmane |
sarva loka sharaNyaaya vibhiiSaNam upasthitam ||6-17-17
sarva loka sharaNyaaya vibhiiSaNam upasthitam ||6-17-17
17. nivedayata= inform; kshhipram= immediately; raaghavaaya= to Rama; mahaatmane= the high soled; sarva lokasharaNyaaya= and the refuge of all the worlds; maam= of me; vibhiishhaNam= Vibhishana; upasthitam= having come here.”
“Inform immediately to high soled Rama, the protector of all the worlds, that I, Vibhishana, have come here.”
etattu vacanam shrutvaa sugriivo laghu vikramaH |
lakSmaNasya agrato raamam samrabdham idam abraviit ||6-17-18
lakSmaNasya agrato raamam samrabdham idam abraviit ||6-17-18
18. sugrivaH= Sugriva; laghuvikramaH= having a swift pace; shrutvaa= hearing; etat= these; rachanam= words; abraviit= spoke; idam= these words; samrabdhataram= more hurriedly; raamam= to Rama; agrataH= in front; lakshmaNasya= of Lakshmana.
The swift-paced Sugriva, having heard the words of Vibhishana, spoke more hurriedly to Rama, in front of Lakshmana as follows:
praviSTaH shatru sainyam hi praaptaH shatruratarkitaH |
nihanyaadanntaram labdhvaa uluuko vaayasaaniva ||6-17-19
nihanyaadanntaram labdhvaa uluuko vaayasaaniva ||6-17-19
19. praaptah= belonging; shatrusainyam= to the enemy force; shatruH= an adversary; atarkitaH= who unexpectedly; pravishhTaH hi=has indeed come; nihanyaat= to kill us; labdhvaa= getting; antaram= a first opportunity; vaayasaaniva= like killing the crows; uluukaH= by an owl.”
“Belonging to the enemy force, here is an adversary taking us unawares, who unexpectedly has come here to slay us at the first opportunity like an owl destroying crows!”
mantre vyuuhe naye caare yukto bhavitumarhasi |
vaanaraaNaam ca bhadram te pareSaam ca paramtapa ||6-17-20
vaanaraaNaam ca bhadram te pareSaam ca paramtapa ||6-17-20
20. paramtapa= O, annihilator of enemies! arhasi= You are apt; bhavitum= to become; yuktaH= aware; mantre= of the design; vyuuhe= distribution; naye= leading of the army; chaare= and the secret service; vaanaraaNaamcha= of the monkeys; pareshhaamcha= and also your foes; bhadram= May good come; te= to you.”
“O, annihilator of enemies! You ought to be aware of the design, distribution, leading of the army and the secret service of the monkeys and also of your foes. May good come to you!”
antardhanagataahyete raakshasaaH kaamaruupiNaH |
shuuraashca nikR^itijJNaashca teSaam jaatu na vishvaset ||6-17-21
shuuraashca nikR^itijJNaashca teSaam jaatu na vishvaset ||6-17-21
21. ete raakshhasaaH= these demons; kaamaruupiNaH= can assume any form at will; antardhaanagataaH= and can disappear; shuuraaH= they are valiant; nikR^itij^Naashcha= and know how to be deceitful; na vishvaset= we can not trust; teshhaam= them; jaatu= at any time.”
“These demons can assume any form at will and can disappear. They are valiant and deceitful. We can not trust them at any time.”
praNiidhii raakshasendrasya raavaNasya bhavedayam |
anupravishya so.a smaasu bhedam kuryaanna samshayaH ||6-17-22
anupravishya so.a smaasu bhedam kuryaanna samshayaH ||6-17-22
22. ayam= he; bhavet= may be; praNidhiH= a spy; raavaNasya= of Ravana; raakshhasendrasya= the king of demons. SaH= he; anupravishya= will succeed to become a member; asmaasu= among us; kuryaat= and create; bhedam= a controversy; na samshayaH= no doubt.”
“He may be a spy of Ravana the king of demons. He will succeed to become a member among us and create differences. There is no doubt.”
athavaa svayamevaiSa chidramaasaadya buddhimaan |
anupravishya vishvaste kadaacitpraharedapi ||6-17-23
anupravishya vishvaste kadaacitpraharedapi ||6-17-23
23. athavaa= otherwise; sah= he; buddhimaan= the intelligent; svayameva= himself on his own; aasaadya= can get into possession of; chchhidram= a weak point; anupravishya= after becoming a member among us; praharedapi kadaachit= can at any time strike; vishvaste= at you having the trust.”
“Otherwise he , intelligent by himself, can get into possession of a weak point in us. Having first gained our confidence by craft, he may even at any time attack us.”
mitraaTaviibalam caiva maulabhR^ityabalam tathaa |
sarvametadbalam graahyam varjayitvaa dviSadbalam ||6-17-24
sarvametadbalam graahyam varjayitvaa dviSadbalam ||6-17-24
24. mitraaTaviibalamchaiva= a contingent supplied by friends or an inhabitant of the woods (like ourselves); tathaa= and; moula bhR^itya balam= those furnished by hereditary warriors or paid servants; sarvam= all; etat= this; balam= contingent; graahyam= can be accepted; varjayitvaa= leaving off; dvishhadbalam= that furnished by an enemy.”
“A contingent supplied by friends or an inhabitant of the woods (like our selves), or furnished by hereditary warriors or paid servants - all these contingents can be accepted but not that furnished by an enemy.”
prakR^ityaa raakshaso hyeSa bhraataamitrasya vai prabho |
aagatashca ripoH saakshaatkathamasmimshca vishvaset ||6-17-25
aagatashca ripoH saakshaatkathamasmimshca vishvaset ||6-17-25
25. prabho= O, Lord! EshhaH= He; raakshhasohi= is indeed a demon; prakR^ityaa= by nature; bhraataa= a brother; amitrasya= of an enemy; aagataH= who came; saakshhaat= directly; ripoH= from an adversary; katham= how; vishvaset= can we keep trust; asmin= in him?”
“O, Lord! He is indeed a demon by nature and a brother of an enemy who came directly from an adversary. How can we keep trust in him?"
raavaNasya anujo bhraataa vibhiiSaNa iti shrutaH |
caturbhiH saha rakSobhir bhavantam sharaNam gataH ||6-17-26
caturbhiH saha rakSobhir bhavantam sharaNam gataH ||6-17-26
26. anujah bhraataa= the younger brother; raavaNasya= of Ravana; shrutaH= the famous; vibhiishhaNaH rakshhobhiH saha= along with four demons; gataH= approached; bhavantam= you; sharaNam= far a refuge.”
The younger brother of the famous Ravana, called Vibhishana along with four other demons approached you for refuge.”
raavaNena praNihitam tam avehi vibhiiSaNam |
tasya aham nigraham manye kSamam kSamavataam vara ||6-17-27
tasya aham nigraham manye kSamam kSamavataam vara ||6-17-27
27. kshhama vataam= O,the excellent one among men knowing what is right! Avehi = know; tam= that; vibhishhaNam= Vibhishana; praNihitam= is being sent; raavaNena= by Ravana; manye= I think; tasya= of him; kshhamam= being fit for; nigraham= arrest.”
“O, the excellent one among men knowing what is right! Know that Ravana is sending Vibhishana. I opine that Vibhishana is fit for arrest.”
raakSaso jihmayaa buddhyaa samdiSTo ayam upasthitaH |
prahartum maayayaa channo vishvaste tvayi raaghava ||6-17-28
prahartum maayayaa channo vishvaste tvayi raaghava ||6-17-28
28. anagha=O, the faultless one! SamdishhTaH= being sent; jihmayaa= with a crooked; buddhyaa= intention;ayam= this; raakshhasaaH= demon; aagataH= came; iha= here; prahartum= to attack; tvayi= you; vishvaste= reposed faith in him; chhannaH= remaining hidden; maayayaa= by his witchcraft.”
“O, the faultless one! Being sent with a crooked intent, this demon came here to attack when you are going to repose faith in him, (remaining hidden by his witchcraft).
badhyataam eSa tiivreNa daNDena sacivaiH saha |
raavaNasya nR^ishamsasya bhraataa hi eSa vibhiiSaNaH ||6-17-29
raavaNasya nR^ishamsasya bhraataa hi eSa vibhiiSaNaH ||6-17-29
29. eshah vibhiishhaNaH= this Vibhishana; bhraataahi= is indeed the brother; nR^ishamsasya= of cruel; raavaNasya= Ravana; eshhaH= he; sachivaiH= along with his ministers; vadhyataam= be killed; tiivrena= by severe; daNdena= punishment.”
“This Vibhishana is indeed the brother of cruel Ravana. Hence, let him along with his ministers be killed, by imposing severe punishment on them.”
evam uktvaa tu tam raamam samrabdho vaahinii patiH |
vaakyaj~no vaakya kushalam tato maunam upaagamat ||6-17-30
vaakyaj~no vaakya kushalam tato maunam upaagamat ||6-17-30
30. vaakyaj^NaH= Sugriva; who knew how to speak; vaahiniipatiH= and who was the chief of army; uktvaa= spoke; evam= thus; samrabdhaH= hurriedly; tam raamam= to that Rama; vaakyakushalam= who was skilled in oratory; tataH= and thereafter; upaagamat= entered; into; mounam= silence.”
The chief of army Sugriva, who knew how to speak expressed thus hurriedly to Rama, who was skilled in oratory and thereafter entered into silence.
sugriivasya tu tad vaakyam shrutvaa raamo mahaabalaH |
samiipasthaan uvaaca idam hanuumat pramukhaan hariin ||6-17-31
samiipasthaan uvaaca idam hanuumat pramukhaan hariin ||6-17-31
31. shrutvaa= hearing; tat= those; vaakyam= words; sugrivasya= of Sugriva; mahaabalaH= the exceedingly strong; raamaH= Rama; uvaacha= addressed; idam= in this manner; kapiin= to the monkeys; hanumatpramukhaan= in front of Hanuman; samiipasthaan= staying nearby:
Hearing those words of Sugriva, the exceedingly strong Rama addressed as follows to the monkeys in front of Hanuman staying near by:
yad uktam kapi raajena raavaNa avarajam prati |
vaakyam hetumad atyartham bhavadbhir api tat shrutam ||6-17-32
vaakyam hetumad atyartham bhavadbhir api tat shrutam ||6-17-32
32. yat= which; vaakyam= words; atyartham= which were very; hetumat= reasonable; uktam= uttered; kapiraajena= by Sugriva; raavaNaavarajam prati= about Vibhishana; shrutam= were heard; bhavadbhirapi= by you also.”
“The very reasonable words uttered by Sugriva about Vibhishana were heard by you too.”
suhR^idaa hi artha kR^iccheSu yuktam buddhimataa sataa |
samarthena api samdeSTum shaashvatiim bhuutim icchataa ||6-17-33
samarthena api samdeSTum shaashvatiim bhuutim icchataa ||6-17-33
33. samarthena= by an efficient; buddhimataa= and intelligent person; sadaa= ever; ichchhataa= desirous; shaashvatiim= of everlasting; bhuutim= prosperity; suhR^dam= of his friends; yuktam= it is befitting; upasamdeshhTum= to advise well; arthakR^chchhreshhu= in difficult matters.”
“An efficient and intelligent person ever desirous of everlasting well being of his friends should properly advise them well in difficult matters. Hence, tell your opinion one by one"
iti evam paripR^iSTaas te svam svam matam atandritaaH |
sa upacaaram tadaa raamam uucur hita cikiirSavaH ||6-17-34
sa upacaaram tadaa raamam uucur hita cikiirSavaH ||6-17-34
34. tadaa= then; paripR^ishhTaaH= asked; etyevam= thus; te= they; atandritaaH= free from lassitude; priyachikiirshhavaH= wishing to do good; sopachaaram= and out of their politeness; uuchuH= spoke; svam matam= their respective opinion; raamam= to Rama (as follows)
Thus asked by Rama, those monkeys free from lassitude, wishing to do good and out of their politeness, spoke their respective opinions to Rama as follows:
aj~naatam na asti te kimcit triSu lokeSu raaghava |
aatmaanam puujayan raama pR^icchasi asmaan suhR^ittayaa ||6-17-35
aatmaanam puujayan raama pR^icchasi asmaan suhR^ittayaa ||6-17-35
35. raaghava= O, Rama! naasti kim cit= Nothing; aj^Naatam= is unknown; te= to you; trishhu= in the three; lokeshhu= worlds; pR^ichchhasi= you are asking; asmaan= us; suhR^ittayayaa=with a friendly heart; aatmaanaam= to us.”
“O, Rama! Nothing is unknown to you in the three worlds. You are consulting us with a friendly heart, as an honor to us.”
tvam hi satya vrataH shuuro dhaarmiko dR^iDha vikramaH |
pariikSya kaaraa smR^itimaan nisR^iSTa aatmaa suhR^itsu ca ||6-17-36
pariikSya kaaraa smR^itimaan nisR^iSTa aatmaa suhR^itsu ca ||6-17-36
36. tvam= you; satyavrataH= are strictly truthful; shuuraH= a valiant man; dR^iDhavikramah= of firm fortitude; pariikshhyakaarii= take action proper investigation; smR^itimaan= having good memory; nisR^ishhTaatmaacha= and committed in your heart; suhR^itsu= to your friends.”
“You are avowed to truth, a valiant man and a righteous man of firm fortitude. You take action only after proper investigation. You have good memory. You are committed in your heart to your friends.”
tasmaad eka ekashas taavad bruvantu sacivaas tava |
hetuto mati sampannaaH samarthaaH ca punaH punaH ||6-17-37
hetuto mati sampannaaH samarthaaH ca punaH punaH ||6-17-37
37. tasmaat= hence; tava sachivaaH= your counselors; matisampannaaH= who are rich in their minds, tathaa= and; samarthaashcha punaH= are moreover efficient; bruvantu tavaat= will tell; hetutaH=with reason; ekaikashaH= one by one.”
“Hence, your counselors, who are rich in their minds and are moreover efficient, one by one, will tell their opinion with reason.”
iti ukte raaghavaaya atha matimaan angado agrataH |
vibhiiSaNa pariikSaa artham uvaaca vacanam hariH ||6-17-38
vibhiiSaNa pariikSaa artham uvaaca vacanam hariH ||6-17-38
38. ukte=having spoken ; iti= thus; atha= then; aNgadaH= Angada; matimaan= the intelligent; haviH= monkey; vuvaacha= spoke; vachanam= words; raaghavaaya= to Rama; vibhiishhaNa pariikshhartham= for examining Vibhishana; agrataH= at the first instance.”
Having spoken thus by the monkeys, Angada the intelligent monkey told Rama to arrange for examination of Vibhishana before hand.”
shatroH sakaashaat sampraaptaH sarvathaa shankya eva hi |
vishvaasa yogyaH sahasaa na kartavyo vibhiiSaNaH ||6-17-39
vishvaasa yogyaH sahasaa na kartavyo vibhiiSaNaH ||6-17-39
39. vibhiishhaNaH= Vibhishana; sampriitaH= who came; sakaashaat= from the presence of; shatroH= an enemy; sarvathaaH= by all means; tarkyaH evahi= is indeed to be doubted; nakartavyaH= He is not to be made; vishvaasaniiyaH= a trustworthy person; sahasaa= immediately.”
“Vibhishana who came from an enemy is indeed to be doubted by all means. He is not to be made as a trust worthy person so soon.”
chaadayitvaa aatma bhaavam hi caranti shaTha buddhayaH |
praharanti ca randhreSu so anarthaH sumahaan bhavet ||6-17-40
praharanti ca randhreSu so anarthaH sumahaan bhavet ||6-17-40
40. shaTha buddhayaH= the deceitful minded; charantihi= move around; chhaadayitvaa= concealing; aatma bhaavam= their peculiar nature; praharanticha= attack; randhreshhu= at weak places; saH= It; bhavet= will produce; sumahaan= a very great ; anarthaH= evil.”
“Deceitful persons move around, concealing their peculiar nature and attack at weak places. They will create a very great misfortune.”
artha anarthau vinishcitya vyavasaayam bhajeta ha |
guNataH samgraham kuryaad doSatas tu visarjayet ||6-17-41
guNataH samgraham kuryaad doSatas tu visarjayet ||6-17-41
41. bhajeta= one must wait upon; vyavasaayam= a decision; vinishchitya= after ascertaining; arthaanarthon= the pros and cons; samgraham=acceptance; kuryaat= has to be done; guNataH=according to quality; doshhatastu= but faults; visarjayet= should be given up.
“One must take a decision, after ascertaining the pros and cons of it. One should take up the action, if there is an advantage and reject it, if it is faulty.”
yadi doSo mahaams tasmims tyajyataam avishankitam |
guNaan vaa api bahuun j~naatvaa samgrahaH kriyataam nR^ipa ||6-17-42
guNaan vaa api bahuun j~naatvaa samgrahaH kriyataam nR^ipa ||6-17-42
42. nR^ipa= O, king! mahaan doshhaHyadi= If there are great faults; tasmin= in him; tyajataam= let him be rejected; avishaNkitam= undoubtedly; j^Naatvaavaapi= If we recognize; bahuun= many; guNaam= good qualities; kriyataam samgrahaH= let him be accepted.
“O, king! If there are great faults in him, let him be rejected undoubtedly. If we recognize many good qualities in him, let him be accepted.”
sharabhas tv atha nishcitya saartham vacanam abraviit |
kSipram asmin nara vyaaghra caaraH pratividhiiyataam ||6-17-43
kSipram asmin nara vyaaghra caaraH pratividhiiyataam ||6-17-43
43. atha= thereafter; sharabhastu= Sharabha on his part; abraviit= spoke; saartham= meaningful; nishchitya= and decisive; vachanam= words; “naravyaaghra = O, tiger among men! ChaaraH pratividhiiyataam= Let a spy be sent; kshhipram= immediately; asmin= for him.”
Thereafter Sharabha on his part spoke the following meaningful and decisive words: “O, tiger among men! Let a spy be sent to shadow him”
praNidhaaya hi caareNa yathaavat suukSma buddhinaa |
pariikSya ca tataH kaaryo yathaa nyaayam parigrahaH ||6-17-44
pariikSya ca tataH kaaryo yathaa nyaayam parigrahaH ||6-17-44
44. praNidhaaya= by sending out a spy; pariikshhyacha= and investigating; yathaavat= suitably; suukshhma buddhinaa= by a keenly intellectual; guuDhachaaraNa= spy; tataH = and then; parigrahaH= acceptance; kaaryaH= to be done; yathaanyaayam= as per justice.”
“By sending out a spy and causing a suitable investigation by a keenly intellectual spy, he can then be accepted as per justice.”
jaambavaams tv atha samprekSya shaastra buddhyaa vicakSaNaH |
vaakyam vij~naapayaam aasa guNavad doSa varjitam ||6-17-45
vaakyam vij~naapayaam aasa guNavad doSa varjitam ||6-17-45
45. atha= then; vichakshhaNaH= the discerning; jaambavaamstu= Jambavaan on his part; samprekshhya= perceiving; shaastra buddhyaa= through his leaning derived from scriptures; vij^N^aapayaamaasa= advised; guNavat= qualitative; doshhavarjitam= fault-less; vaakyam= words:
Then, the discerning Jambavan on his part, perceiving the matter through his learning derived from scriptures, advised the following fault-less and qualitative words:
baddha vairaac ca paapaac ca raakSasa indraad vibhiiSaNaH |
adesha kaale sampraaptaH sarvathaa shankyataam ayam ||6-17-46
adesha kaale sampraaptaH sarvathaa shankyataam ayam ||6-17-46
46. vibhiishhaNaH= Vibhishana; sampraaptaH= came; raakshhasendraat= from Ravana the king of demons; baddhavairaachcha= who has contracted hostility with you; paapaat= and who is sinful; adeshakaale= at a very wrong place and time; ayam= He; shNkyataam= is to be suspected; sarvathaa= by all means.”
“This Vibhishana came from sinful Ravana who has contracted hostility with you and that too at a wrong place and time. He is to be suspected by all means.”
tato maindas tu samprekSya naya apanaya kovidaH |
vaakyam vacana sampanno babhaaSe hetumattaram ||6-17-47
vaakyam vacana sampanno babhaaSe hetumattaram ||6-17-47
47. tataH= then; maindastu= Mainda; nayaapanayakovidaH= skilled in discriminating good and bad conduct; samprekshhe= observed carefully; babhaashhe= and spoke; vaachana sampannaH= in his perfect oratory; hetumattaram= highly reasonable; vaakyam= words.
Then Mainda, skilled in discriminating good and bad conduct in others observed the matter carefully and spoke in his perfect oratory in the following highly reasonable words:
anuho naama tasya eSa raavaNasya vibhiiSaNaH |
pR^icchyataam madhureNa ayam shanair nara vara iishvara ||6-17-48
pR^icchyataam madhureNa ayam shanair nara vara iishvara ||6-17-48
48. narapatiishvara= O, king of kings! EshhaH= This; vibhiishhaNaH= Vibhishana; anujo naama= is indeed the younger brother; tasya= of that; raavaNasya= Ravana; ayam pR^ichchhyatam= let him be questioned; shanaiH= slowly; madhureNa= by sweet words.”
“O, king of kings! This Vibhishana is indeed the younger brother of that Ravana. Let him be questioned slowly by sweet words”
bhaavam asya tu vij~naaya tatas tattvam kariSyasi |
yadi dR^iSTo na duSTo vaa buddhi puurvam naraSabha ||6-17-49
yadi dR^iSTo na duSTo vaa buddhi puurvam naraSabha ||6-17-49
49. nararshhabha= O, the best among men! ViG^yaaya= having known; tattavataH= actually; asya= his; bhaavam= mind; dushhToyadi= whether he is dangerous; na dushhTovaa= or not dangerous; tvam= you; kanishhyasi= should act; buddhipuurvam= according to your feelings.”
“O, the best among men! Having read actually his mind whether he is dangerous or not, you should act according to your feelings.”
atha samskaara sampanno hanuumaan saciva uttamaH |
uvaaca vacanam shlakSNam arthavan madhuram laghu ||6-17-50
uvaaca vacanam shlakSNam arthavan madhuram laghu ||6-17-50
50. atha= then; hanumaan= Hanuman; samskaara sampannah= who was well educated; sachivottamaH= the best among consellors; uvaacha= spoke; shlaklam= smooth; arthavat= meaningful; madhuram= sweet; laghu= and brief; vachanam= words:
Then the well educated Hanuman, the excellent among counselors; spoke the following smooth meaningful, sweet and brief words:
na bhavantam mati shreSTham samartham vadataam varam |
atishaayayitum shakto bR^ihaspatir api bruvan ||6-17-51
atishaayayitum shakto bR^ihaspatir api bruvan ||6-17-51
51. bR^ihaspati rapi= even Brihaspati; bR^ivan= while talking; na shaktaH= cannot; atishayaayitum= excel; bhavantam= you; matishreshhTham= who are of an exalted intellect; samartham= powerful; varam= and the foremost; vadataam= of those who are eloquent.
“Even Brihaspati, while talking cannot excel you, who are possessing an exalted intellect. You are powerful and the foremost man among those who are eloquent.”
na vaadaan na api samgharSaan na aadhikyaan na ca kaamataH |
vakSyaami vacanam raajan yathaa artham raama gauravaat ||6-17-52
vakSyaami vacanam raajan yathaa artham raama gauravaat ||6-17-52
52. raajan= O, king! raama= O,Rama! Na: Neither; vaadaat= for argument; na= nor; samgharshhaadapi= for competition(with other counselors); na= nor; aadhikyaat= for superiority; na= nor; kaamatahcha= out of passion; gouravaat=but on account of importance; vakshhyaami= I am talking; yataartham= the matter in hand.
“O, king! O, Rama! I am talking neither for argument, nor for competition (with other counselors, nor for superiority, nor out of passion for debate but on account of importance of this matter in hand.”
artha anartha nimittam hi yad uktam sacivais tava |
tatra doSam prapashyaami kriyaa na hi upapadyate ||6-17-53
tatra doSam prapashyaami kriyaa na hi upapadyate ||6-17-53
53. prapaashyaami= Iam perceiving; doshham= a mistake; tatra= in that; yat= which; uktam= was told; sachivaiH= by your counselors; arthaanarthanimittam= regarding advantages and disadvantages (accruing from Vibhishana); na upapaadyatehi= It is not indeed possible; kriyaa= for judicious investigation.
“I am perceiving an error in what was advised by your counselors assigned to look into advantages and disadvantages, accruing from accepting Vibhishana. It is not possible for such a judicious investigation into his character.”
R^ite niyogaat saamarthyam avaboddhum na shakyate |
sahasaa viniyogo hi doSavaan pratibhaati me ||6-17-54
sahasaa viniyogo hi doSavaan pratibhaati me ||6-17-54
54. niyogaat R^ite= without entrusting any work; na shakyate= It is not possible; avabodhum= to understand; saamarthyam= his ability; pratibhaati= It occurs; me= to me; doshhavaan= as a mistake; viniyogaH= to entrust any work; sahasaa= so soon (to a stranger).
“Without entrusting any work, it is not possible to understand his ability. But at the same time, it occurs to me as a mistake to entrust any work so soon to a stranger.”
caara praNihitam yuktam yad uktam sacivais tava |
arthasya asambhavaat tatra kaaraNam na upapadyate ||6-17-55
arthasya asambhavaat tatra kaaraNam na upapadyate ||6-17-55
55. yat= whatever; uktam= was told; tava savachivaih= by your counselors; yuktam= as it was befitting; chaara praNihitam= to send spies; tatra= that; kaaraNam= action; nopapadyati= is not possible; asambhavaat= due to impracticality; arthasya= of the thing.
“What ever was told by your counselors that it was befitting to send spies to Vibhishana, that action is not possible due to impracticality of the proposition.”
adesha kaale sampraapta iti ayam yad vibhiiSaNaH |
vivakSaa ca atra me asti iyam taam nibodha yathaa mati ||6-17-56
vivakSaa ca atra me asti iyam taam nibodha yathaa mati ||6-17-56
56. itiyat= It has been said; ayam VibhiishaNaH= that Vibhishana; sampraaptaH= came; adoshakaale= into a wrong place and time; tatra= In that matter; asti= there is; me=to me; iya vivakshhaa= a desire to tell; yathaamati= according to my mind; nibodha= Listen; taam= to it.
“It has been said that Vibhishana came into a wrong place and time. In that matter, I have to express my thought. Listen to it.”
sa eSa deshaH kaalaH ca bhavati iha yathaa tathaa |
puruSaat puruSam praapya tathaa doSa guNaav api ||6-17-57
puruSaat puruSam praapya tathaa doSa guNaav api ||6-17-57
57. eshha= this; deshhashcha= place; kaalashcha= and time; iha= here; bhavati= become; yathaa tathaa= according to what is right; tathaa= thus; praapya= by obtaining; (in his mind) purushhaatpurusham= you are superior to Ravana; guNadoshhaavapi= and also found merits in you and demerits in the latter.
“This place and time become rightly obtained in his mind , as he has thought that you are superior to Ravana and also found merits in you and demerits in Ravana.”
dauraatmyam raavaNe dR^iSTvaa vikramam ca tathaa tvayi |
yuktam aagamanam tasya sadR^isham tasya buddhitaH ||6-17-58
yuktam aagamanam tasya sadR^isham tasya buddhitaH ||6-17-58
58. yuktam hi= it is indeed befitting; aagamanam= to arrive; atra= at this place and time; dR^ishhTvaa= by seeing; vikrmamcha= the prowess; tvayi= in you; tathaa= and; douraatmyam= wickedness; raavaNe= in Ravana; sadR^isham= It is worthy; tasya= of his ; buddhitaH= judgement.
“It is indeed appropriate for him to arrive at this place and time, by seeing the prowess in you and the wickedness in Ravana. It is worthy of his judgment.”
aj~naata ruupaiH puruSaiH sa raajan pR^icchyataam iti |
yad uktam atra me prekSaa kaacid asti samiikSitaa ||6-17-59
yad uktam atra me prekSaa kaacid asti samiikSitaa ||6-17-59
59. raajan= O, king! Yat= whatever; uktam= was told; saH pR^ichchhyataam iti= that let him be questioned; purushhaiH= by spies; aG^yaataruupaiH= of unknown identity ;me= my; kaachit= certain; prakshhaa= view; atra= in this matter; samiikshhitaa= after due consideration; asti= is this.
“O, king! Whatever was told by your counselors that let Vibhishana be questioned by spies of unknown identity, my considered view is as follows:
pR^icchyamaano vishanketa sahasaa buddhimaan vacaH |
tatra mitram praduSyeta mithya pR^iSTam sukha aagatam ||6-17-60
tatra mitram praduSyeta mithya pR^iSTam sukha aagatam ||6-17-60
60. buddhimaan= a wise man; pR^ichchyemaanaH= being questioned; sahasaa= suddenly; vishaN^kena= would be apprehensive; vachaH= of the talk; tatra= in those circumstances; sukhaagatam= an easily obtained; mitram= friend; pradushhyeta= becomes faithless; mithyaapR^ishhTam= due to deceitful questioning
“A wise man being questioned suddenly would be apprehensive of that questioning. In those circumstances, an easily obtained friend becomes faithless upon facing a deceitful questioning.”
ashakyaH sahasaa raajan bhaavo vettum parasya vai |
antaH svabhaavair giitais tair naipuNyam pashyataa bhR^isham ||6-17-61
antaH svabhaavair giitais tair naipuNyam pashyataa bhR^isham ||6-17-61
61. raajan= O, king! BhR^isham naipuNyam vinaa= without a high skill; pashyataam= of perceiving; antareNa= between;bhinnaiH svaraiH= different voices; ashakyam= it is not possible; sahasaa= rapidly; boddhum= to comprehend; parasya= the other’s; bhaavaH= intention.
“O, king! Without possessing a high skill of reading his diversified tones, it is not possible rapidly to comprehend his intention.”
na tvasya bruvato jaatu lakSyate duSTa bhaavataa |
prasannam vadanam ca api tasmaan me na asti samshayaH ||6-17-62
prasannam vadanam ca api tasmaan me na asti samshayaH ||6-17-62
62. na dushhTa bhaavataa= no bad intention; na dR^ishyate= is seen; jaatu= at all; asya=in his; bruvataH= talk; vadanamchaapi= His face is also; prasannam= bright; tasmaat= hence; naasti= there is no; samshayaH= doubt; me= for me.
“I am not seeing any bad intention at all in his talk. His face is also bright. Hence, I do not doubt him.”
ashankita matiH svastho na shaThaH parisarpati |
na ca asya duSTaa vaagasti tasmaan na asti iha samshayaH ||6-17-63
na ca asya duSTaa vaagasti tasmaan na asti iha samshayaH ||6-17-63
63. shaThaH=a deceitful person; na parisarpati= does not approach; ashaNkamatiH= fearlessly; svasthaH= and confidently; asya= his; vaakcha= expression too; naasti= is not; dushhTaa= bad; tasmaat= hence; me= to me; naasti= there is no; samshayaH= doubt.
“A deceitful person does not approach so fearlessly and confidently. His expression too is not bad. Hence, there is no doubt to me on him.”
aakaaraH chaadyamaano api na shakyo viniguuhitum |
balaadd hi vivR^iNoti eva bhaavam antar gatam nR^iNaam ||6-17-64
balaadd hi vivR^iNoti eva bhaavam antar gatam nR^iNaam ||6-17-64
64. na shakyah= it is not possible; viniguuhitam= to hide; aakaarah= expression of the face; chhaadyamano. api= even if it is concealed; balata= by force; antargatam= the internal; bhaavam= intent; nR^iNaam= of the persons; vivR^iNotyeva= certainly gets revealed.
“It is not possible to hide expression of the face, even if it is concealed. By force, the internal intent of the persons certainly gets revealed.”
desha kaala upapannam ca kaaryam kaaryavidaam vara |
saphalam kurute kSipram prayogeNa abhisamhitam ||6-17-65
saphalam kurute kSipram prayogeNa abhisamhitam ||6-17-65
65. kaarya vidaam vara= O, the eminently skillful man in work! Kaaryam= an action; deshakaalopapannamcha= endowed with proper place and time; kurute= transacts; saphalam= successfully; abhisamhitam= if associated; prayogeNa= with practice; kshhipram= quickly.
“O, the eminently skillful man in work! An action endowed with proper place and time transacts successfully, if it is performed quickly.”
udyogam tava samprekSya mithyaa vR^ittam ca raavaNam |
vaalinaH ca vadham shrutvaa sugriivam ca abhiSecitam ||6-17-66
raajyam praarthayamaanaH ca buddhi puurvam iha aagataH |
etaavat tu puras kR^itya yujyate tv asya samgrahaH ||6-17-67
vaalinaH ca vadham shrutvaa sugriivam ca abhiSecitam ||6-17-66
raajyam praarthayamaanaH ca buddhi puurvam iha aagataH |
etaavat tu puras kR^itya yujyate tv asya samgrahaH ||6-17-67
66,67. samprekshhya= seeing; tava= your; udyogam= perseverance; mithyaavRittam= and improper conduct; raavaNaam= of Ravana; shrutvaa= and hearing; vaalinam= about Vali; hatam= having been killed; sugriivam= and Sugriva; abhishhechitam= having been anointed as a king,; aagatam= came; iha= here; buddhipuurvam= deliberately; puraskatya= considering; taavattu= this much alone; tasya= his; samgrahaNaH= acceptance; vidyate= is understandable.
“Seeing your perseverance and the improper conduct of Ravana as well as hearing about Vali having been killed and Sugriva anointed as king, he deliberately came here, with a desire to obtain the kingdom of demons. On consideration of this aspect alone, he is worthy of acceptance by us.”
yathaa shakti mayaa uktam tu raakSasasya aarjavam prati |
pramaaNam tu sheSasya shrutvaa buddhimataam vara ||6-17-68
pramaaNam tu sheSasya shrutvaa buddhimataam vara ||6-17-68
68. buddhimataam vara= O, Rama, the best among the wise! Uktam= It has been told; mayaa= by me; yathaa shakti= according to my ability; aarjavam prati= about the sincerety; raakshhasasya= of this demon; shrutvaa= after hearing this; tvam= you; pramaaNam hi= indeed are the judge; sheshasya= of the issue.
“O, Rama the best among the wise! It has been told by me this according to my ability about the sincerity of this demon. After hearing my words, you are indeed the final judge of the issue.”
ityaarshe shriimadraamaayaNe aadikaavye yuddhakaaNDe saptadashaH sargaH
Thus completes 17th Chapter of Yuddha Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
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