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.
एवमुक्त्वा तु सौमित्रिं जातहर्षो विभीषणः |
धनुष्पाणिनमादाय त्वरमाणो जगाम सः || ८७-६-१
1. evam = thus; uktvaa = speaking; saumitrim = to lakshmana; saH vibhiShaNaH = that Vibhishana; tam dhanuShpaaNim aadaaya = taking him who held a bow in his hand; jagaama = went; jaata harShaH = rejoiced; tvaramaaNaH = hurriedly.
After speaking to him as aforesaid, Vibhishana taking Lakshmana, who held a bow in his hand, felt rejoiced and hastened away.
अविदूरं ततो गत्वा प्रविश्य च महद्वनम् |
दर्शयामास तत्कर्म लक्ष्मणाय विभीषणः || ८७-६-२
2. gatvaa = going; aviduuram = not very distant; tataH = from there; vibhiiShaNaH = Vibhishana; pravishya = having entered; mahat vanam = an extensive thicket; adarshayata = showed; lakShmaNaaya = to Lakshmana; tat karma = that place where Indrajit was going to pour oblations into the sacred fire.
Moving not very distant from there and entering an extensive thicket, Vibhishana showed to Lakshmana, the place where Indrajit was going to pour oblations into the sacred fire.
नीलजीमूतसङ्काशं न्यग्रोधं भीमदर्शनम् |
तेजस्वी रावणभ्राता लक्ष्मणाय न्यवेदयत् || ८७-६-३
3. tejasvii = the glorious; raavaNa bhraataa = Vibhishana; nyavedayat = showed; bhiimadarshanam = a terribly looking; nyagrodham = banyan tree; niilajiimuutasamkaasham = looking like a black cloud.
The glorious Vibhishana showed a terribly looking banyan tree, appearing like a blace cloud (and spoke as follows).
इहोपहारं भूतानां बलवान्रावणातजः |
उपहृत्य ततः पश्चात्सङ्ग्राममभिवर्तते || ८७-६-४
4. upahR^itya = after offering; upahaaram = oblations; bhuutaanaam = to the spirits; iha = here; balavaan = the mighty; raavaNaatmajaH = Indrajit; abhivartate = proceeds; samgraamam = to the battle; pashchaat = afterwards.
"After offering oblations to the spirits at this place, the mighty Indrajit proceeds to the battle afterwards."
अदृश्यः सर्वभूतानां ततो भवति राक्षसः |
निहन्ति समरे शत्रून्बध्नाति च शरोत्तमैः || ८७-६-५
5. tataH = thereupon; raakShasaH = (this) demon; bhavati = becomes; adR^ishyaH = invisible; sarva bhuutaanaam = to all the beings; nihanti = kills; shatruun = the enemies; samare = in battle; badhnaati = and binds; sharottamaiH = with excellent arrows.
"Thereupon, this demon becomes invisible to any one, kills some enemies in battle and binds some with his excellent arrows."
तमप्रविष्टं न्यग्रोधं बलिनं रावणात्मजम् |
विध्वंसय शरैस्तीक्ष्णैः सरथं साश्वसारथिम् || ८७-६-६
6. vidhvamsaya = destroy; tam = that; balinam raavaNaatmajam = mighty Indrajit; saratham = with his chariot; saashvasaarathim = along with its horses and charioteer; diiptaiH sharaiH = by your blazing arrows; apraviShTam = while he has not reached; nyagrodham = the banyan tree.
"Destroy that mighty Indrajit, along with his chariot, horses and charioteer, by releasing your blazing arrows, even while he has not reached the banyan tree."
तथेत्युक्त्वा महातेजाः सौमित्रिर्मित्रनन्दनः |
बभूवावस्थितस्तत्र चित्रं विस्फारयन्धनुः || ८७-६-७
7. mahaatejaaH = the greatly brilliant; saumitriH = Lakshmana; mitranandanaH = a delight of his friends; tatheti = saying 'So be it'; babhuuva avasthitaH = took his stand; tatra = there chitram dhanuH visphaarayan = twanging his wonderful bow at full length.
That greatly brilliant Lakshmana, a delight of his fiends, saying 'So be it' took his stand there, twanging his bow at full length.
स रथेनाग्निवर्णेन बलवान्रावणात्मजः |
इन्द्रजित्कवची खड्गी सध्वजः प्रत्यदृश्यत || ८७-६-८
8. saH balavaan indrajit = that mighty Indrajit; raavaNaatmajah = the son of Ravana; kavachii = wearing an armour; khaDgii = and a sword; sadhvajaH = distinguished by his ensign; pratyadR^ishyata = appeared; rathena in his chariot; agnivarNena = having a colour of fire.
That Indrajit, the son of Ravana, clad in armour, armed with a sword, and distinguished by his ensign, appeared in a fire-coloured chariot.
तमुवाच महातेजाः पौलस्त्यमपराजितम् |
समाह्वये त्वां समरे सम्यग्युद्धं प्रयच्छ मे || ८७-६-९
9. mahaatejaaH = that highly splendid Lakshmana; uvaacha = spoke; tam = to that; paulastya = Indrajit the scion of sage Pulastya; aparaajitam = who had never been conquered before (as follows):;samaahvaye = I am inviting; tvaam = you; samare = for a fight; prayachchha = give; yuddham = battle; me = to me; samyak = in a right manner.
That highly splendid Lakshmana spoke to that Indrajit, the scion of Sage Paulastya, who had never been conquered before (as follows); "I am inviting you for a fight. Give battle to me in a right manner."
एवमुक्तो महातेजा मनस्वी रावणात्मजः |
अब्रवीत्परुषं वाक्यं तत्र दृष्ट्वा विभीषणम् || ८७-६-१०
10. evam = thus; uktaH = spoken; (by Lakshmana); raavaNaatmajaH = Indrajit; mahaatejaaH = with a great brilliance; manasvii = and high mindedness; dR^iShTvaa = seeing; vibhiiShaNam = Vibhishana; tatra = there; abraviit = spoke; paruSham = (the following) harsh; vaakyam = word.
Thus spoken by Lakshmana, Indrajit with a great brilliance and high mindedness, seeing Vibhishana there, spoke the following harsh words to him:
इह त्वं जातसंवृद्धः साक्षाद्भ्राता पितुर्मम |
कथं द्रुह्यसि पुत्रस्य पितृव्यो मम राक्षस || 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 ज्ञातित्वं न सौहार्दं न जातिस्तव दुर्मते |
प्रमाणं न च सोदर्यं न धर्मो धर्मदूषण || 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 दुर्बुद्धे निन्दनीयश्च साधुभिः |
यस्त्वं स्वजनमुत्सृज्य परभृत्यत्वमागतः || 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."
नैतच्छिथिलया बुद्ध्या त्वं वेत्सि महदन्तरम् |
क्व च स्वजनसंवासः क्व च नीचपराश्रयः || ८७-६-१४
14. tvam = you; na vatsi = are not recognising; mahat = the great; antaram = difference; shithilayaa buddhyaa = with your feeble mind; etat = in this manner; kva cha = where; svajana samvaasaH = is living together with one's own kindred; kvacha = and where; niicha paraashrayaH = is taking refuge iwth low kind of enemies?
"You are not recognizing the great difference because of your feeble mind. Where is living together with one's own kindred and where is taking refuge with low kind of enemies?
गुणवान्वा परजनः स्वजनो निर्गुणोऽपि वा |
निर्गुणः स्वजनः श्रेयान्यः परः पर एव सः || ८७-६-१५
15. parajanaH = opponents; guNavaanvaa = may be virtuous; svajanaH = one's own kindred; nirguNo.api = may not be virtuous; nirguNaH svajanaH = the unvirtuous kindred; shreyaan = is preferable; yaH paraH = he who is an enemy; saH = he; para eva hi = is indeed just an enemy.
"Opponents may be virtuous. One's own kindred may not be virtuous. But, a relation, though bereft of merit is preferable. An enemy is, indeed, ever an enemy."
यः स्वपक्षं परित्यज्य परपक्षं निषेवते |
स स्वपक्षे क्षयं प्राप्ते पश्चात्तैरेव हन्यते || ८७-६-१६
16. yaH = he who; parityajya = having abandoned; svapakSham = his onw side; niShevate = and serves; parapakSham = the side of an adversary; saH = he; praapte = having obtained; kShayam = the destruction; svapakShe = of his own side; hanyate = would be killed; pashchaat = thereafter; taireva = only be them.
"He who, abandoning his own side, takes sides with adversary, is killed, after his own knsmen are destroyed just by those people of the other side."
निरनुक्रोशता चेयं यादृशी ते निशाचर |
स्वजनेन त्वया शक्यं परुषं रावणानुज || ८७-६-१७
17. raavaNaanuja = O Indrajit; nishaachara = the demon! niranukroshataa = the ruthlessness; iyam yaadR^ishii te = thus shown by you; pauruSham = and the manliness exhibited by you (in bringing Lakshmana here); shakyam could be possible; tvayam = only by you; svajanena = our own kindred.
"O Indrajit, the demon! The ruthlessness thus shown by you and the manliness exhibited by you (in bringing Lakshmana here) could be possible only by you, our own kindred."
इत्युक्तो भ्रातृपुत्रेण प्रत्युवाच विभीषणः |
अजानन्निव मच्छीलं किं राक्षस विकत्थसे || ८७-६-१८
18. iti = thus; uktaH = spoken; bhraatR^iputreNa = by his brother's son; vibhiiShaNaH = Vibhishana; pratyuvaacha = replied; raakShasa = O demon!; kim = why; vikatthase = do you speak perversely; ajaananniva = as though you do not know; machchhiilam = my nature.
Hearing the words of Indrajit, his brother's son, Vibhishana replied: "O demon! Why do you speak perversely, as though you are not aware of my nature."
राक्षसेन्द्रसुतासाधो पारुष्यं त्यज गौरवात् |
कुले यद्यप्यहं जातो रक्षसां क्रूरकर्मणाम् || ८७-६-१९
गुणोऽयं प्रथमो नृइणां तन्मे शीलमराक्षसं |
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 दारुणेनाहं न चाधर्मेण वै रमे || ८७-६-२०
भ्रात्रा विषमशीलेन कथं भ्राता निरस्यते |
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; viShamashilo.api = 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?"
धर्मात्प्रच्युतशीलं हि पुरुषं पापनिश्चयम् || ८७-६-२१
त्वक्त्वा सुखमवाप्नोति हस्तादाशीविषं 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 युक्तं परदाराभिमर्शाम् || ८७-६-२२
त्याज्यमाहुर्दुरात्मानं वेश्म प्रज्वलितं 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."
परस्वानां च हरणं परदाराभिमर्शनम् || ८७-६-२३
सुहृदामतिशङ्कां 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."
महर्षीणां वधो घोरः सर्वदेवैश्च विग्रहः || ८७-६-२४
अभिमानश्च कोपश्च वैरित्वं प्रतिकूलता |
एते दोषा मम भ्रातुर्जीवितैश्वर्यनाशनाः || ८७-६-२५
गुणान्प्रच्छादयामासुः पर्वतानिव तोयदाः |
24; 25. ete doShaaH = these faults; jiivitaishvaryanaashanaaH = which destroy one's life and lordship; ghoraH vadhaH maharShiiNaam = terribly killing the great sages; sarvadevaiH vigrahaH cha = waging war against all celestials; abhimaanashcha = arrogance; roShaH cha = becoming angry very easily; vairitvam cha = quarrelsomeness; pratikuulataa = ill-will; prachchhaadayaamaasaH = have concealed; guNaan = the good qualities; mama bhraatuH = of my elder brother; toyadaaH iva = as clouds (conceal); parvataaniva = (the view of) mountains.
"These faults which destroy one's life and lordship killing great sages terribly, waging war against all celestials, arrogance, becoming angry very easily, quarrelsomeness, ill-will have concealed the good qualities of my elder brother, as the clouds conceal the view of mountains."
दोषैरेतैः परित्यक्तो मया भ्राता पिता तव || ८७-६-२६
नेयमस्ति पुरी लङ्का न च त्वं न च ते पिता |
26. etaiH doShaiH = because of these faults; tava pitaa = your father; bhraataa = and my brother; parityaktaH = has been abandoned; mayaa = by me; na = neither will; iyam laN^kaa purii = this City of Lanka; asti = will exist (any longer); na tvam cha = nor you; na te pitaacha = nor your father.
"Because of these vices, Ravana, your father and my brother, has been abandoned by me. Neither will this City of Lanka will exist any longer nor you nor your father."
अतिमानी च बालश्च दुर्विनीतश्च राक्षस |
बद्धस्त्वं कालपाशेन ब्रूहि मां यद्यदिच्छसि || ८७-६-२७
27. raakShasa = O demon!; tvam = you; maam bruuhi = can talk to me; yat yat ichchhasi = as you like; atimaanashcha = you are highly arrogant; baalashcha = foolish; durviniitashcha = and indisciplined; kaalapaashena baddhaH = and caught; as you are; in the noose of Death.
"O demon! You can talk to me as you like, since you are arrogant, foolish, indisciplined and caught, as you are, in the noose of Death."
अद्य ते व्यसनं प्राप्तं किमिह त्वं तु वक्ष्यसि |
प्रवेष्टुं न त्वया शक्यो न्यग्रोधो राक्षसाधम || ८७-६-२८
28. raakShasaadhama = O the worst of demons!; yat = for which reason; uktavaan = you spoke; paruSham = harsha words; maam = about me; adya = today; praaptam = you got; vyasanam = a calamity; iha = here; na shakyam = it is not possible; tvayaa = for you; pravaShTum = to enter; nyagrodham = the banyan tree.
"O the worst of demons! You got this calamity here because you spoke harsh words to me today. You cannot reach the banyan-tree any longer."
धर्षयित्वा तु काकुत्स्थौ न शक्यं जीवितुं त्वया |
युध्यस्व नरदेवेन लक्ष्मणेन रणे सह || ८७-६-२९
हतस्त्वं देवता कार्यं करिष्यसि यमक्षये |
29. na shakyam = It is not possible; tvayaa = for you; jiivitum = to survive; dharShayitvaa = on attacking; kaakutthsam = Lakshmana; yuddhyasva = you fight; lakShmaNena saha = with Lakshmana; naradevana = the lord of men; raNe = in the battle; hataH = being killed; tvam = you; kariShyasi = will do; devataakaaryam = sacred work; yamakShaya = in the abode of Yama; the god of Death.
"It is not possible for you to survive, on attacking Lakshmana. You fight with Lakshmana, the lord of men, in the battle-field. After being killed, you will do sacred work in the abode of Yama, the god of Death."
निदर्शयस्वात्मबलं समुद्यतं |
कुरुष्व सर्वायुधसायकव्ययम् |
न लक्ष्मणस्यैत्य हि बाणगोचरं |
त्वमद्य जीवन्सबलो गमिष्यसि || ८७-६-३०
30. kuruShva = do; sarvaayudhasaayaka vyayam = spend all your weapons and arrows; nidarshayitvaa = by showing; samudyatam aatmabalam = your own augmented strength; etya = reaching; baaNa gocharam = the range of arrows; lakShmaNasya = of Lakshmana; tvam nagammiSyasihi = you will not indeed go; jiivan = alive; adya = today; sabalaH = along with your army.
"Do spend away all your weapons and arrows, by showing your own augmented strength. Reaching the range of Lakshmana's arrows, you will not indeed return alive with your army today."
- - - -
इत्यार्षे श्रीमद्रामायणे आदिकाव्ये युद्धकाण्डे सप्ताशीरितमः सर्गः
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© December 2008, K. M. K. Murthy