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.
तदुक्तमतिकायस्य बलिनो बाहुशालिनः |
कुम्भकर्णस्य वचनम् श्रुत्वोवाच महोदरः || ६-६४-१
1. aakarNya = hearing; tat vachanam = those; uktam = words spoken; balinaH kumbhakarNasya = by the mighty Kumbhakarna; atikaayasya = of colossal body; bahushaalinaH = and large arms; mahodaraH = Mahodara; uvaacha = spoke (as follows).
Hearing those words spoken by the mighty Kumbhakarna of colossal body and large arms, Mahodara spoke as follows:
कुम्भकर्णकुले जातो धृष्टः प्राकृतदर्शनः |
अवलिप्तो न शक्नोषि कृत्यम् सर्वत्र वेदितुम् || ६-६४-२
2. kumbhakarNa = O Kumbhakarna!; jaataH = though born; kule = in a good race; dhR^iSTaH = you are audacious; praakR^ita darshanaH = having the perception of a common man; avaliptaH = and arrogant; na shaknoSi = you are unable; veditum = to know; kR^ityam = the right action; sarvatra = at all times.
"O Kumbhakarna! Though born in a good race, you are audacious, having the perception of an ordinary man as also arrogant. You are unable to know the right to be done at all times."
न हि राजा न जानीते कुम्भकर्ण नयानयौ |
त्वम् तु कैशोरकाद्धृष्टः केवलम् वक्तुमिच्छसि || ६-६४-३
3. kumbhakarNa = O Kumbhakarna!; raajan na jaaniite iti na = it is not that the king does not know; nayaanayau = the prudent and imprudent conducts; tvam tu = you on your part; kaishorakaat = due to childishness; dR^iSTaH = and audacity; ichchhasi = crave; kevalam = merely; vaktum = to talk.
"O Kumbhakarna! It is not that the king does not know about the prudent and the imprudent conducts. Due to childishness and audacity, you, on your part, are craving merely to talk."
स्थानम् वृद्धिम् च हानिं च देशकालविभागवित् |
आत्मनश्च परेषाम् च बुध्यते राक्षसर्षभ || ६-६४-४
4. raakSasarSabhaH = the king of demons; deshakaala vibhaavit = knowing about apportioning of place and time; buddhyate = understands about; vR^iddhimcha = strengthening; haanimcha = and ruining (the relationships); sthaanam = and about the position; aatmanaH ca = of himself; pareSaamcha = and of others.
"The king of demons, knowing about apportioning of place and time, understands the subject about strengthening and mining (of relationships) as well as his own position and the position of others."
यत्तु शक्यं बलवता कर्तुं प्राकृतबुद्धिना |
अनुपासितवृद्धेन कः कुर्यात्तादृशं बुधः || ६-६४-५
5. kaH = what; naraH = a wise-man; kuryaat = would do; taadR^isham = that type of work; yat = which; ashakyam kartum = cannot be achieved; praakR^ita buddhinaa = by a man of ordinary intellect; balavataa = thought strong; anupaasita vR^iddhena = does not serve his elders.
"What would a wise man attempt to do that which cannot be achieved by a man of ordinary intellect, though strong, does not sever his elders?"
यांस्तु धर्मार्थकामांस्त्वं ब्रवीषि पृथगाश्रयान् |
अवबोद्धुम् स्वभावेन न हि लक्षणमस्ति ते || ६-६४-६
6. yaan = which; dharmaarthakaamaan = virtue; wealth and pleasure; tvam = you; braviiSi = are saying; pR^ithagaashrayaan = them as separately dwelling; naasti hi = there is no; lakSaNam = accurate description; avaboddhum = to know; taan = those things; svabhaavena = by their very nature.
"You are speaking as though virtue, wealth and pleasure are dwelling separately (in water-tight compartments). By their very nature, there is no accurate description to know those things."
कर्म चैव हि सर्वेषाम् कारणानां प्रयोजनम् |
श्रेयः पापीयसाम् चात्र फलं भवति कर्मणाम् || ६-६४-७
7. karmachaiva = action alone; prayojakam hi = is indeed the means of attaining; sarveSaam = all; kaaraNaanaam = the consequences; atra = here; paapiiyasaam karma Nam cha = even sinful acts; bhavati = spring up into; phalam = a fruit; shreyaH = of prosperity.
"Action alone is indeed the means to get all the consequences. Even sinful acts spring up into a fruit of prosperity!"
निःश्रेयस फलावेव धर्मार्थावितरावपि |
अधर्मानर्थयोः प्राप्तिः फलम् च प्रत्यवायिकम् || ६-६४-८
8. dharmaarthau = acts instrumental to virtue and wealth; itarau api = and even other acts (instrumental to injustice and non-value); niH shreyasa phalau eva = have just the prosperity as their fruit; adharmaanarthayoH = (But) acts instrumental to injustice and non-value; praaptam = gain; phalam cha = the fruit; praatya vaayikam = of offence of omission.
"Acts instrumental to virtue and wealth as well as other acts (instrumental to injustice and non-value) have just the prosperity as their fruit. But, acts instrumental to injustice and non-value gain the fruit of offence of omission."
ऐहलौकिकपारत्र्यम् कर्म पुम्भिर्निषेव्यते |
कर्माण्यपि तु कल्प्यानि लभते काममास्थितः || ६-६४-९
9. pumbhiH = living beings; labhate = reap; kalyaani karmaaNyapi tu = the fruit of good actions; aihahauki kapaarakyam = in this and in the other world; kaamam karma aasthitaH = he who remains diligently devoted to action with a view to attaining sensuous pleasure; niSevyate = enjoys (blessings even in this life).
Living beings reap the fruit of good actions in this and in the other world. However, he who remains diligently devoted to actions with a view to attaining sensuous pleasure enjoys blessing even in this life."
तत्र कॢप्तमिदम् राज्ञा हृदि कार्यं मतम् च नः |
शत्रौ हि साहसम् यत्स्यात्किमिवात्रापनीयते || ६-६४-१०
10. tatra = in such a situation; idam kaaryam = this act (of pursuit of sensuous pleasure); kR^itam hR^idi = has been cherished in heart; raajJNaa = by the king; matam = and was approved; naH cha = by us also; yat saahasam = in doing which daring act; shatrau = against the enemy; tat = (by) that; jatra = here; kim apaniiyate = what is to be expelled?
"In such a situation, this act of pursuit of sensuous pleasure has been cherished in his heart by the king and was approved by us. What violation is there in doing this daring act against the enemy?"
एकस्यैवाभियाने तु हेतुर्यः प्रकृतस्त्वया |
तत्राप्यनुपपन्नम् ते वक्ष्यामि यदसाधु च || ६-६४-११
11.yaH = which; hetuH = reason; praapR^itaH = adduced; tvayaa = by you; abhiyaane = for marching; ekasyaiva = all alone (for the encounter); tatraapi = in that also; yat = what; anupapannam = is irrelevant; asaadhu cha = and not good; vakSyaami = I shall tell; te = you.
"Regarding the reason which you have adduced for marching all alone for the encounter, I shall tell you what is irrelevant and not so good."
येन पूर्वम् जनस्थाने बहवोऽतिबला हताः |
राक्षसा राघवम् तं त्वं कथमेको जयिष्यसि || ६-६४-१२
12. katham = how; tvam jayiSyasi = will you conquer; ekaH = single-handed; tam = that; raaghavam = Rama; yena = by whom; bahavaH = several; atbalaaH = mighty; raakSasaaH = demons; hataaH = were killed; jana sthaane = in Janasthana; puurvam = earlier.
"How will you conquer, single-handed, that Rama by whom several mighty demons were destroyed in Janasthana earlier."
ये पुरा निर्जितास्तेन जनस्थाने महौजसः |
राक्षसांस्तान्पुरे सर्वान्भीतानद्यापि पश्यसि || ६-६४-१३
13. ye mahonjasaH = which highly energetic demons; nirjitaaH = conquered; janasthaane = in Janasthana; puraa = earlier; adya = are now; pure = in the city; na pashyasi = are you not seeing; taan sarvaan raakSasaan = all those demons; bhiitaan = frightened?
"Are you not seeing those frightened demons (though highly energetic) who are now staying in the City, but who were earlier conquered by Rama in Janasthana?"
तम् सिम्हमिव सङ्क्रुद्धं रामम् दशरथात्मजम् |
सर्पम् सुप्तमिवाबुध्ह्या प्रबोधयितुमिच्छसि || ६-६४-१४
14. buddhvaa = (Though) knowing; tam raamam = that Rama; dasharaatmajam = the son of Dasaratha; samkR^iddham simhammiva = is like an enraged lion; ichchhasi = you wish; prabodhayitum = to awaken; sarpam = a serpent; suptam = who is sleeping.
"Though you know that Rama, the son of Dsasratha, is like an enraged lion, you wish to awaken a serpent, who is sleeping."
ज्वलन्तम् तेजसा नित्यं क्रोधेन च दुरासदम् |
कस्तं मृत्युमिवासह्यमासादयितुमर्हति || ६-६४-१५
15. kaH = who; arhati = would be competent; aasaadayitum = to approach; tam = that Rama; nityam jvalantam = who is ever shining; tejasaa = with splendour; duraasadam = who is dangerous to be approached; asahyam = and who is as unbearable; mR^ityumiva = as death?
"Who would be competent to approach that Rama, who is forever shining with a splendour, dangerous to catch-up and as unbearable as death?"
संशयस्थमिदम् सर्वं शत्रोः प्रतिसमासने |
एकस्य गमनम् तत्र न हि मे रोचते तव || ६-६४-१६
16. prati samaasate = standing face to face; shtroH = with the enemy; idam sarvam = is all; samshayastham = remaining in doubt; gamanam = going; tatra = there; ekasya = single handed; bhR^iham na rochate he = is indeed not too much an inclination; me = to me.
"Standing face-to-face with that enemy is all remaining in doubt. Going there single-handed does not indeed find favour with me."
हीनार्थस्तु समृद्धार्थम् को रिपुं प्राकृतो यथा |
निश्चितम् जीवितत्यागे वशमानेतुमिच्छति || ६-६४-१७
17. hiinaarthaH = having lost his advantage; kaH ichhati = who would feel inclined; aanetum = to reduce to surrender; ripum = to an enemy; samR^iddhaartham = having an increased advantage; nishchitya = determining; jiivitatyaage = to lay down his life; praakR^itam yathaa = as an ordinary person?
"Having lost his advantage, who would feel inclined to reduce to submission, an enemy, who is rich in advantage and determined to lay down his life, as an ordinary person?"
यस्य नास्ति मनुष्येषु सदृशो राक्षसोत्तम |
कथमाशंससे योद्धुम् तुल्येनेन्द्रविवस्वतोः || ६-६४-१८
18. raakSasottama = O Kumbhakarna the foremost among the demons!; katham = how; aashamsase = do you wish; yoddhum = to combat; (with Rama); yasya naasti sadR^ishaH manuSyeSu = with whom none in the human beings is equal; tulyena = and who is equal; indravivasvatoH = of Indra and the sun.
"O Kumbhakarna, the foremost among the demons! How do you wish to combat with Rama, with whom none in the human beings is equal and who is equal of Indra and the sun?"
एवमुक्त्वा तु सम्रब्धम् कुम्भकर्णं महोदरः |
उवाच रक्षसां मध्ये रावणो लोकरावणम् || ६-६४-१९
19. evam = thus; uktvaa = spoken; sarabdham kumbhakarNam = to the enraged Kumbhakarna; mahodaraH = Mahodara; (on his part); uvaacha = spoke (as follows); raakSasaam madhye = in the midst o demons; raavaNam = to Ravana; lokaraavaNam = who made people cry.
Having thus spoken to the enraged Kumbhakarna, Mahodara on his part spoke as follows, in the midst of demons, to Ravana, who made the people cry.
लब्ध्वा पुनस्ताम् वैदेहीम् किमर्थं त्वं प्रजल्पसि |
यदेच्छसि तदा सीता वशगा ते भविष्यति || ६-६४-२०
20. kim = why; tvam = are you; vilambase = delaying; labdhvaa = (after) having captured; vaidehiim = Seetha; purastaat = already?; ichchhasi yadi = If you wish it so; siitaa = Seetha; bhaviSyati = will be; vashagaa = submissive; te = to you.
"Why are you delaying further, after having captured Seetha already? If you do so wish, Seetha will be submissive to you."
दृष्टः कश्चिदुपायो मे सीतोपस्थानकारकः |
रुचितश्चेत्स्वया बुद्ध्या राक्षसेश्वर तम् शृणु || ६-६४-२१
21. raakSasendra = O King of demons!; kashchit = some; upaayaH = strategy; dR^iSTaH = has been discovered; me = by me; ruchitaH chet = If it is agreeable; svayaa budhyaa = to your intellect; tataH = then; shruNu = listen to it.
"Some strategy has been discovered by me, as a means of bringing her round. If it is found agreeable to your intellect, then listen to it.
अहम् द्विजिह्वः सम्ह्रादी कुम्भकर्णो वितर्दनः |
पञ्चरामवधायैते निर्यान्तीत्यवघोषय || ६-६४-२२
22. avaghoSaya = Announce (by a beat of drum in the city-streets): iti = that; aham = myself; dvijihvaH = Dvijihva; samhraadii = Samhradi; kumbhakarNat = Kumbhakarna; vitardana ete = these; paN^cha = five (demons); niryaanti = are setting out; raamavadhaaya = to kill Rama.
"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."
ततो गत्वा वयम् युद्धम् दास्यामस्तस्य यत्नतः |
जेष्यामो यदि ते शत्रून्नोपायैः कृत्यमस्ति नः || ६-६४-२३
23. tataH = thereupon; vayam = we; gatvaa = having gone; yatnataH = deliberately; daasyaamaH = we shall give; tasya = him; yuddham = the combat; jeSyaamaH yadi = if we conquer; te = your; shatruun = enemies; naasti kaaryam = there is no need; upaayaiH = for strategies; naH = to us.
"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."
अथ जीवति नः शत्रुर्वयम् च कृतसम्युगाः |
ततः समभिपत्स्यामो मनसा यत्समीक्षितुम् || ६-६४-२४
24. atha = otherwise; naH shatruH = (if) our enemy; jiivati = survives; vayam cha = we; kR^ita samyugaaH = who have engaged in the fight; tataH = then; samabhipatsyaamaH = shall employ; samiikSitam = the plan which was resolved; (by us); manasaa = in the mind.
"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."
वयम् युद्धादिहैष्यामो रुधिरेण समुक्षिताः |
विदार्या स्वातानुं बाणै रामनामाङ्कितैः शितैः || ६-६४-२५
25. samukSitaa = moistened; rudhireNa = with blood; svatanum = on having our bodies; vidaarya = torn; baaNaiH = with arrows; raama naamaaNkitaiH = marked with the name of Rama; vayam eSyaamaH = we shall come back; iha = here; yuddhaat = from the battle.
"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."
भक्षितो राघवोऽस्माभिर्लक्ष्मणश्चेति वादिनः |
तव पादौ ग्रहीष्यामस्त्वं नः काम प्रपूरय || ६-६४-२६
26. vaadinaH = uttering; iti = that; raaghavaH = Rama; lakSmaNeshaha = as well as Lakshmana; bhakSitaH = has been devoured; smaabhiH = by us; grahiiSyaavaH = we shall clasp; tava paadau = your feet; tvam = you; prapuuraya = fully grant; naH = our; kaamam = desire.
Saying "Rama as well as Lakshmana has been devoured by us", we shall clasp your feet. You fully grant our desire."
ततोऽवघोषय पुरे गजस्कन्धेन पार्थिव |
हतो रामः सह भ्रात्रा ससैन्य इति सर्वतः || ६-६४-२७
27. paarthiva = O king!; tataH = then; avaghoSayaH = have it proclaimed by beating of trumpets; sarvataH = in the entire; pure = City; gajaskandhe = on the back of an elephant; iti = that; raamaH = Rama; hataH = has been killed; bhraatraa saha = along with his brother; sa sainyaH = and his army.
"O king! Then, have it proclaimed by beating of trumpets in the entire city, on the back of an elephant, that Rama has been killed along with his brother and his army."
प्रीतो नाम ततो भूत्वा भृत्यानाम् त्वमरिन्दम |
भोगांश्च परिवारांश्च कामांश्च वसुदापय || ६-६४-२८
28. arimdama = O annihilator of enemies!; bhuutvaa = becoming; priitonaama = pleased for the name-sake; daapaya = arrange to bestow; bhR^ityaanaam = on your servants; bhogaamcha = objects of enjoyment; kaamaan = other desired objects; parivaaraamshcha = slaves; vasu cha = and gold.
"O annihilator of enemies! Becoming pleased for the name-sake, arrange to bestow on your servants, objects of enjoyment, other desired objects and gold."
ततो माल्यानि वासांसि वीराणाम् अनुलेपनम् |
देयम् च बहु योधेभ्यः स्वयं च मुदितः पिब || ६-६४-२९
29. tataH = then; (present); maalyaani = garlands; vaasaamsi = garments; anulepanam = cosmetics; viiraaNaam = to champions; bahu = and abundant; deyam = gifts; yodhebhyaH = to (other) warriors; piba = drink; svayam = yourself; muditaH = delighted.
"Then, present garlands, garments and cosmetics to champions as well as abundant gifts to other warriors. Drink yourself delighted."
ततोऽस्मिन्बहुलीभूते कौलीने सर्वतो गते |
भक्षितः ससुह्ऱिद्रामो राक्षसैरिति विश्रुते || ६-६४-३०
प्रविश्याश्वास्य चापि त्वम् सीतां रहसि सान्त्वय |
धनधान्यैश्च कामैश्च रत्नैश्चैनां प्रलोभय || ६-६४-३१
30; 31. asmin = (when) this; bahuliibhuute = thick; kouliine = rumour; sarvatogate = has gone to all sides; iti = that; raamaH = Rama; sasuhR^it = along with his friends; bhakSitaH = have been devoured; raakSasaiH = by the demons; vishrute = was heard far and wide (even by Seetha); pravishya = approaching; siitaam = Seetha; rahasi = in private; tvam = you; aashvaasya = restoring her to confidence; saantvaya = and conciliating her; enaam pralobhaya = tempt her; dhanadhaanyaishcha = with gold and grain; kaamaishcha ratnaishcha = as well as luxuries and precious stones.
"When this thick rumour has gone to all sides that Rama along with his companions have been devoured by the demons and you approach Seetha in private and restoring her to confidence and even conciliating her, tempt her with gold and grain, as well as luxuries and precious tones."
अनयोपधया राजन्भयशोकानुबन्धया |
अकामा त्वद्वशम् सीता नष्टनाथा गमिष्यति || ६-६४-३२
32. anayaa upadhayaa = by this false pretence; bhaya shokaanubandhayaa = supplemented by fear and anguish; siitaa = Seetha; naSTanaathaa = who (thinks that) she lost her husband; akaamaa = reluctantly; gamiSyati = will submit; tvadvasham = to your will.
"By this false pretence, creating fear and anguish, Seetha who thinks she lost her husband, will submit reluctantly to your will."
रमनीयम् हि भर्तारं विनष्टमवगम्य सा |
नैराश्यात्स्त्रीलघुत्वाच्च त्वद्वशं प्रतिपत्स्यते || ६-६४-३३
33. adhigamya = believing; ramaNiiyam = (that) her charming; bhartaaram = husband; vinaSTam = is destroyed; saa = she; nairaaslyaat = from hopelessness; striilaghutvaachcha = and feminine feeling of flexibility; pratipatsyate = will arrive at; tvadvasham = your will.
"Believing that her charming husband is destroyed, Seetha from her hopelessness and feminine feeling of flexibility, will come to your will."
सा पुरा सुखसम्वृद्धा सुखार्हा दुःखकर्षिता |
त्वय्यधीनः सुखम् ज्ञात्वा सर्वथोपगमिष्यति || ६-६४-३४
34. saa = she; sukhasamvR^iddhaa = who grew up with comfort; sukhaarhaa = who is deserving of happiness; duHkhakarshitaa = but emaciated with grief; jJNaatvaa = knowing; sukham = (that) her happiness; adhiinam = depends; tvayi = on you; upagamiSyati = will come near (to you); sarvathaa = by all means.
"Seetha, who grew up with comfort, who is deserving of happiness; but emaciated with grief, knowing that her happiness depends on you, will by all means come near to you."
एतत्सुनीतं मम दर्शनेन
रामम् हि दृष्ट्वैव भवेदनर्थः |
इहैव ते सेत्स्यति मोत्सुकोभू |
र्महानयुद्धेन सुखस्य लाभः || ६-६४-३५
35. etat suniitam = this has been conveyed well; mama darshanena = by my contemplation; dR^iSTaiva = just on seeing; raamam = Rama; anarthaH = a calamity; bhavet = will happen; te = to you; mahaan = a great; laabhaH = advantage; sukhasya = of happiness; setsyati = will be gained; ihaiva = here itself; ayuddhena = even without fighting; maa bhuuH = do not become; utsukaH = restless.
"After contemplating very well, I have conveyed like this. As soon as you see Rama, a calamity will happen. While you stay here itself without fighting, you will obtain a great benefit of happiness. Do not become restless."
रिपूनयुद्धेन जयन् जनाधिप |
यशश्च पुण्यम् च महन्महीपते |
श्रियम् च कीर्तिं च चिरम् समश्नुते || ६-६४-३६
36. janaadhipa = O king; mahiipatiH = an emperor; jayan = who conquers; ripuun = his enemies; anaSTasainyaH = without losing his army; anavaaptasamshayaH = without meeting with danger; ayuddhena = and without a combat; ashnute = will obtain; chiram = for long; mahat = a great; yashashcha = fame; puNyamcha = merit; shriyam cha = prosperity; kiirtimcha = and glory.
"O king! An emperor who conquers his enemies without losing his army, without meeting with danger and without a combat will obtain for long, a great fame, merit, prosperity and glory."
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इत्यार्षे श्रीमद्रामायणे आदिकाव्ये युद्धकाण्डे चतुःषष्तितमः सर्गः
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