Hearing the harsh words of Hanuma, Ravana orders him to be killed. Vibhishana, however, advises Ravana to desist from the dastardly act, pointing out that the killing of an envoy is forbiddenaccording to religious scriptures.
तस्य तत् वचनम् श्रुत्वा वानरस्य महात्मनः |
आज्ञापयत् वधम् तस्य रावणः क्रोध मूर्चितः || ५-५२-१
1. shrutvaa = hearing; tat vachanam = those words; tasya vaanarasya = of that Hanuma; mahaatmanaH = the high-souled one; raavaNaH = Ravana; krodhamuurchhitaH = excited with anger; aajJNaapayat = ordered; vadham = for the killing; tasya = of Hanuma.
Hearing those words of the high=souled Hanuma, Ravana duly excited with anger, ordered for the killing of Hanuma.
वधे तस्य समाज्ञप्ते रावणेन दुरात्मना |
निवेदितवतो दौत्यम् न अनुमेने विभीषणः || ५-५२-२
2. samaajJNapte = while it was ordered; duraatmanaa raavaNena = by the evil-natured Ravana; tasya vadhe = for killing of Hanuma; vibhiiSaNaH = Vibhishana; naanumene = did not agree; dautyam niveditavataH = to the killing of Hanuma; who was entrusted with the function of a messenger.
While it was ordered by the evil-natured Ravana for the killing of Hanuma, Vibhishana did not agree to the killing of Hanuma, who was entrusted with the functions of a messenger.
तम् रक्षो अधिपतिम् क्रुद्धम् तच् च कार्यम् उपस्थितम् |
विदित्वा चिन्तयामास कार्यम् कार्य विधौ स्थितः || ५-५२-३
3. viditvaa = looking to; tat = that; kaaryam cha = affair (of killing an envoy); upasthitam = that has arisen; tam = and that; rakSodhipatim = Ravana; kruddham = getting enraged; kaaryavidhau; sthitaH = Vibhishana; who was firm in accompanying any object; chintayaamaasa = reflected upon; kaaryam = the appropriate action to be done.
Seeing Ravana getting enraged and looking to that affair (of killing of an envoy) that has arisen, Vibhishana who was firm in accompanying any object, reflected upon an appropriate action to be done.
निश्चित अर्थः ततः साम्ना आपूज्य शत्रुजित् अग्रजम् |
उवाच हितम् अत्यर्थम् वाक्यम् वाक्य विशारदः || ५-५२-४
4. tataH = then; nishchitaarthaH = deciding about a right action; vaakyavishaaradaH = Vibhishana; who was skilled in communication; shatrujit = and a conqueror of enemies; uvaacha = spoke; atyartham = very meaningful; hitam = and useful; vaakyam = words; puujyam agrajam = to his venerable brother; saamnaa = softly.
Then, deciding about a right action, Vibhishna, who was silled in communication and a conqueror of enemies, spoke softly the following very meaningful and useful words to Ravana, his venerable borther.
क्षमस्व रोषम् त्यज राक्षसेन्द्र |
प्रसीद मद्वाक्यमिदम् शृणुष्व |
वधम् न कुर्वन्ति परावरज्ञा |
दूतस्य सन्तो वसुधाधिपेन्द्राः || ५-५२-५
5. raakSasendra = O king of demons!; kSamasva = forgive; tyaja = and give up; roSam = anger; prasiida = be gracious; shR^iNusva = and hear; idam = these; madvaakyam = words of mine; santaH = virtuous; vasudhaadhipendraaH = kings of excellence; paraavarajJNaaH = knowing the disant and the near; na kurvanti = do not cause; vadham = killing; duutasya = of an envoy.
"O king of demons! Forgive and give up your anger. Be gracious and hear my words. Virtuous kings of excellence, knowing the distant and the near, do not cause killing of an envoy."
राजन् धर्म विरुद्धम् च लोक वृत्तेः च गर्हितम् |
तव च असदृशम् वीर कपेः अस्य प्रमापणम् || ५-५२-६
6. viira = O hero!; pramaapaNam = murder; asya kapeH = of this monkey; raajadharma viruddham = is antagonistic to a royal virtue; garhitam = and is condemnable; loka vR^itteshcha = according to universal custom; asadR^isham = It is improper; tavacha = for you too.
"O hero! Killing of this monkey is against a royal virtue and any universal custom condemns it. Hence, it is improper for you also to do it."
धर्मज्ञ्श्च कृतज्ञ्श्च राजधर्मविशारदः |
परावरज्ञो भूतानाम् त्वमेव परमार्थवित् || ५-५२-७
7. tvameva = you are indeed; dharmajJNascha = the knower of what is right; kR^itajJNashcha = and a person of gratitude; raajadharma vishaaradaH = you are experienced in royal virtues; paraavarajJNaH = you know both the distant and the near; bhuutaanaam = in beings; paramaarthavit = you know the highest truth.
"You are indeed the knower of what is right. You are a person of gratitude. You are well-versed in royal virtues. You know both the distant and the near in beings. You know the highest truth."
गृह्यन्ते यदि रोषेण त्वादृशोऽपि विपश्चितः |
ततः शास्त्रविपश्चित्त्वम् श्रम एव हि केवलम् || ५-५२-८
8. vipashchito.api yadi = if even learned persons; tvaadR^ishaH = like you; gR^ihyante = are seized; roSam = by anger; tataH = then; shaastravipashchittvam = the knowledge of scriptures; kevalam shrama eva hi = is indeed just a labour in vain.
"If even learned persons like you are seized by anger, then the knowledge of scriptures is indeed just a labour in vain."
तस्मात्प्रसीद शत्रुघ्न राक्षसेन्द्र दुरासद |
ततः शास्त्रविपश्चित्त्वम् श्रम एव हि केवल्म् || ५-५२-९
9. raakSasendra = O king of demons!; shatrughna = O annihilator of enemies!; duuraasada = O king; dangerous to be approached!; tasmaat = therefore; prasiida = be greaceful; vinishchitya = determining; yuktaayuktam = about right and wrong; duutadaN^DaH = (let) the punishment to the envoy; vidhiiyataam = be ordered.
"O king of demons! O annihilator of enemies, dangerous to be approached! Therefore, be graceful. After ascertaining about right and wrong, let appropriate punishment be ordered to the envoy."
विभीषणवचः श्रुत्वा रावणो राक्षसेश्वरः |
रोषेण महताविष्टो वाक्यमुत्तरमब्रवीत् || ५-५२-१०
10. shrutvaa = hearing; vibhiiSaNa vachaH = the words of Vibhishana; raavaNaH = Ravana; raakSaseshvaraH = the lord of demons; aaviSTaH mahataa roSeNa = was enveloped by a great anger; abraviit = and spoke; vaakyam = (the following) words; uttaran = in reply.
Hearing the words of Vibhishana, Ravana the lord of demons was greatly enraged and replied in the following words:
न पापानाम् वधे पापम् विद्यते शत्रुसूदन |
तस्मादेनम् वधिष्यामि वानरम् पापचारिणम् || ५-५२-११
11. shatru suudana = O annihilator of enemies!; na vidyate paapam = there is no sin; vadhe = in killing; paapaanaam = of sinners; tasmaat = therefore; vadhiSyaami = I shall kill; enam = this; vaanaram = monkey; paapachaariNam = who performed sins.
"O Vibhishana, the annihilator of enemies! There is no sin, even if the sinners are killed. So, I shall kill this monkey, who performed sins."
अधर्ममूलम् बहुदोषयुक्त |
मनार्यजुष्टम् वचनम् निशम्य |
उवाच वाक्यम् परमार्थतत्त्वम् |
विभीषणो बुद्धिमताम् वरिष्ठः || ५-५२-१२
12. nishamya = hearing; vachanam = those words; adharma muulam = rooted in unrighteousness; bahuroSayuktam = accompanied by a great enragement; anaarya juSTam = and practised by the dishonourable; vibhiiSaNaH = Vibhishana; variSThaH = the best buddhimataam = among those who were endowed iwht understanding; uvaacha = spoke; vaakyam = ( the following) words; paramaarthatattvam = comprising of the highest truth.
Hearing those words, rooted in unrighteousness, enveloped in a great anger and accepted by the dishonourable, Vibhishana the best among those who weer endowed with understanding, spoke the following words, comprising of the highest truth.
प्रसीद लङ्केश्वर राक्षसेन्द्र |
धर्मार्थयुक्तम् वचनम् शृणुष्व |
दूतानवध्यान् समयेषु राजन् |
सर्वेषु सर्वत्र वदन्ति सन्तः || ५-५२-१३
13. raakSasendra = O king of demons!; laN^keshwara = O Lord of Lanka!; prasiida = be gracious enough!; shruNuSva = hear; vachanam = my words; dharmaarthayuktam = endowed with righteousness and significance; raajan = O king; santah = sages; vadanti = say; duutaan = that envoys; avadhyaan = are not to be killed; sarveSu samayeSu = at all times; sarvatra = and at all places.
"O king of demons! O lord of Lanka! Be gracious enough. Hear my words endowed with righteousness and significance. O king! Sages say that messengers should not be killed at all places and at all times."
असंशयम् शत्रुः अयम् प्रवृद्धः |
कृतम् हि अनेन अप्रियम् अप्रमेयम् |
न दूत वध्याम् प्रवदन्ति सन्तो |
दूतस्य दृष्टा बहवो हि दण्डाः || ५-५२-१४
14. asamshayam = there is no doubt; ayam shatruH = this enemy; pravR^iddhaH = is arrogant; aprameyam = an unlimited; apriyam = displeasure; kR^itam hi = has indeed been done; anena = by him; santaH = sages; na pravadanti = do not speak; duuta vadhyaam = about the killing of an envoy; bahavaH = many; daN^DaaH = punishments; dR^iSTaaH hi = are indeed indentified; duutasya = for an envoy.
"There is no doubt that this enemy is arrogant. He has created an unlimited displeasure to us. But, sages do not talk about the killing of an envoy There are indeed severeal punishments, intended for an envoy."
वैरूप्याम् अन्गेषु कश अभिघातो |
मौण्ड्यम् तथा लक्ष्मण सम्निपातः |
एतान् हि दूते प्रवदन्ति दण्डान् |
वधः तु दूतस्य न नः श्रुतो अपि || ५-५२-१५
15. vairuupyam = deforming; aN^geSu = the limbs; kashaabhighaataH = striking with a whip; mauN^Dyam = shaving the head; tathaa = ad; lakSaNa sannipaataH = impressing marks on the body; pravadanti = (they) say; etaan = these; daN^Daan = to be the punishments; duute = for the envoys; naasti = It is not; shrutaH = heard; naH = by us; vadhastu = about the killing; duutasya = of a messenger.
"Some of the punishments to an envoy are-deforming the limbs, striking with a whip, shaving the head and impressing marks on the body. Indeed, we have not heard at any time of killing a messenger."
कथम् च धर्म अर्थ विनीत बुद्धिः |
पर अवर प्रत्यय निश्चित अर्थः |
भवत् विधः कोप वशे हि तिष्ठेत् |
कोपम् नियच्छन्ति हि सत्त्ववन्तः || ५-५२-१६
16. katham = how; bavadvidhaH = can a person like you; dharmaartha viniita buddhiH = holding an intellect trained in religious merit and purpose; paraavara pratyayanishchitaarthaH = and who has a right judgement over cause and effect; tiSThet = abide; kopavashe = in subjection of anger; sattvantaH = wise persons; niyachchhantihi = indeed contain; kopam = their anger.
"How can a person like you, holding an intellect trained in religious merit and purpose and a right judgement on cause and effect, subject to anger? Wise people indeed contain their anger."
न धर्म वादे न च लोक वृत्ते |
न शास्त्र बुद्धि ग्रहणेषु वा अपि |
विद्येत कश्चित् तव वीर तुल्यः |
त्वम् हि उत्तमः सर्व सुर असुराणाम् || ५-५२-१७
17. viira = O hero!; na vidyeta = there is none; tulyaH = equal; tava = to you; dharma vaade = who can discuss about the law or duty; na = none; loka vR^itte = about universal custom; na = and none; shaastra buddhi grahaNeSu = in capturing the essence of scriptures; tvam = you; uttamaH hi = are indeed excellent; sarva suraasuraaNaam = among all the celestials and demons (in these matters).
"O hero! There is no one equal to you, who can discuss about the law or duty, none about universal custom and none in capturing the essence of scriptures. You are indeed excellent among all the celestials and demons in these matter."
शूरेण वीरेण निशाचरेन्द्र |
सुरासुराणामपि दुर्जयेन |
त्वया प्रगल्भाः सुरदैत्यसम्घा |
जिताश्च युद्धेष्वसकृन्नरेन्द्राः || ५-५२-१८
18. nishaacharendra = O king of demons!; shuureNa = you are valiant; viireNa = you are heroic; tvayaa = by you; durjayena = who cannot be conquered; suraasuraaNaamapi = even by celestials and demons; pragalbhaaH = proud; suradaitya samghaaH = multitude of celestials and demons; narendraaH = together with their kings; jiteshcha = were conquered; yuddheSu = in battles; asakR^it = several times.
"O king of demons! You are valiant. You are heroic. Even celestials and demons cannot conquer you. You conquered a multitude of proud celestials and demons together with their kings in battles several times"
न च अपि अस्य कपेः घाते कंचित् पश्यामि अहम् गुणम् |
तेष्व् अयम् पात्यताम् दण्डो यैः अयम् प्रेषितः कपिः || ५-५२-१९
19. aham = I; na pashyaami = do not see; kamchit guNam = any merit; ghaate = in killing; asya = this; kapeH = monkey; ayam daN^DaH = let this punishment; paatyataam = be employed; teSu = on those; yaiH = by whom; ayam kapiH = this monkey; preSitaH = was sent.
"I do not see any merit in killing this monkey. Let this carnal punishment be employed on those by whom this monkey was sent."
साधुः वा यदि वा असाधुः परैः एष समर्पितः |
ब्रुवन् पर अर्थम् परवान् न दूतो वधम् अर्हति || ५-५२-२०
20. eSaH = He; samarpitH = is a person sent; paraiH = by our enemies; saadhurvaa = or bad; na arhati = It is not worthy; vadham = of killing; duutaH = him who is a messenger; paravaan = who is dependent on others; bruvan = and who talks; paraartham = for the cause of others.
"He is a person, sent by our enemies, whether he is good or bad. It is not worthy of killing him, who is an envoy, who is dependent on others and who talks for the cause of others."
अपि च अस्मिन् हते राजन् न अन्यम् पश्यामि खे चरम् |
इह यः पुनः आगच्छेत् परम् पारम् महाउदधिः || ५-५२-२१
21. raajaa = O king!; apicha = moreover; asmin = (If) he; hate = is killed; na pashyaami = I do not find; anyam = any other person; yaH khecharam = who can travel through sky; aagachchhet = and come; iha = here; punaH = again; param paaram = to this shore; mahodadhe = of the great ocen.
"O king! Moreover, If he is killed, I do not find any other person, who can travel through the sky and come here again to this shore of the great ocean."
तस्मान् न अस्य वधे यत्नः कार्यः पर पुरम् जय |
भवान् स इन्द्रेषु देवेषु यत्नम् आस्थातुम् अर्हति || ५-५२-२२
22. para puramjaya = O conqueror of enemies!; tasmaat = therefore; na kaaryaH yatnaH = do not make effort; vadhe = to kill; asya = him; bhavaan = you; arhasi = ought; aasthaatum = to strengthen; yatnam = your effort; deveSu = on celestials; sendreSu = including Indra.
"O conqueror of enemies! Therefore, do not make efforts to kill him. On the other hand, you ought to strengthen such effort on celestials including indra."
अस्मिन् विनष्टे न हि दूतम् अन्यम् |
पश्यामि यः तौ नर राज पुत्रौ |
युद्धाय युद्ध प्रिय दुर्विनीताव् |
उद्योजयेत् दीर्घ पथ अवरुद्धौ || ५-५२-२३
23. yuddhapriya = O Ravana; fond of war!; asmin vinaSTe = If he is dead; na pashyaami hi = I do not indeed find; anyam = another; viiram = her; yaH = who; udyojayet = can incite; tau nara raajaputrau = those princes; durviniitaa = who are arrogant; diirgha pathaavaruddhau = and who are hindered by a long distance; yuddhaa ya = for war.
"O Ravana, who is fond of war! If he is dead, I do not find any other hero, who can incite those two arrogant princes, who are hindered by a long distance, for war."
पराक्रम उत्साह मनस्विनाम् च |
सुर असुराणाम् अपि दुर्जयेन |
त्वया मनो नन्दन नैरृतानाम् |
युद्ध आयतिः नाशयितुम् न युक्ता || ५-५२-२४
24. manonandana = O Ravana who can gladden the hearts; nairR^itaanaam = of demons!; tvayaa = by you; durjayena = who are difficult to be conquered; suraasuraaNaamapi = by even celestials and demons; paraakramat saaha manasvinaam = having prowess; energy and courage; na yuktaa = it is not proper; naashayitum = to eliminate; yuddhaayatiH = an arrival of war.
"O Ravana who can gladden the hearts of demons! It is not proper for you, who are difficult to be conquered by even celestials and demons having sufficient prowess energy and courage, to crush the arrival of a war."
हिताः च शूराः च समाहिताः च |
कुलेषु जाताः च महागुणेषु |
मनस्विनः शस्त्रभृताम् वरिष्ठाः |
कोटि अग्र शस्ते सुभृताः च योधाः || ५-५२-२५
25. koTyagrataH = (There are) more than a crore; yodhaaH = of warriors; subhR^itaashcha = well-maintained; te hitaashcha = and who desire your welfare; shuuraashcha = valiant ones; samaahitaashcha = mahaaguNeSu = who have colossal merits;; jaataaH = who were born; kuleSu = in a good tribe; manasvinaH = who are n high spirits; variSThaaH = excellent ones; shastra bhR^itaam = among wielders of weapons.
"There are more than a crore of valiant warriors in your charge, well-maintained, who desire your welfare, quite devoted, having colossal merits, born in a good tribe, holding high spirits and excellent wielders of weapons."
तत् एक देशेन बलस्य तावत् |
केचित् तव आदेश कृतो अपयान्तु |
तौ राज पुत्रौ विनिगृह्य मूढौ |
परेषु ते भावयितुम् प्रभावम् || ५-५२-२६
26. tat = therefore; kechit = some; tava aadesha kR^itaH = who follow your command; abhiyaantu = go; ekadeshena = with a portion; balasya = of your army; vinigR^ihya = subjugating; tau = those; muuDhyau raajaputrau = two stupid princes; bhaavayitum = and to protect; te = your; prabhaavam = power; pareSu = on the enemies.
"Therefore, let some who follow your command, by talking a portion of your army, subjugate those two stupid princes, in order to make your power known to your adversaries."
जग्राह बुद्ध्या सुरलोकशत्रु |
र्महाबलो राक्षसराजमुख्यः || ५-५२-२७
27. mahaabalaH = the mighty; raakSasaraaja mukhyaH = and eminent king of demons; adhipaH = the lord; nishaacharaaNaam = of ogres; suralokashatruH = and the adversary of the world of celestials; jagraaha = understood; iSTam = the cherished; uttam vaakyam = and excellent message; amyasya vibhiiSaNasya = of Vibhishana his brother; buddhyaa = with his presence of mind.
Ravana, the mighty and the eminent king of demons as also the lord of ogres and the adversary of the world of celestials, understood the cherished and excellent message of Vibhishana his brother with his due presence of mind."
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इत्यार्षे श्रीमद्रामायणे आदिकाव्ये सुन्दरकाण्डे द्विपञ्चाशः सर्गः
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© February, 2006, K. M. K. Murthy
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