Book VI : Yuddha Kanda - Book Of War
Matali, Indra's charioteer leaves the battle-field and returns to his heaven. Then, Rama instructs Lakshmana to arrange for the installation of Vibhishana on the throne of Lanka. Lakshmana arranges to get sea-water from some monkey-chiefs and sprinkles it on Vibhishana, to install him as the King of Lanka, in the presence of the demons there. Then, Rama sends his message to Seetha through Hanuma.
iti pratisamädiñöo hanümänmärutätmajaù |
praviveça puréà laìkäà püjyamäno niçäcaraiù ||6-113-1
1. iti prati samaadiShTaH= thus directed; (by Rama); hanuman= Hanuma; maarutaatmajaH= the son of wind-god; pravivesha= entered; laN^kaam puriim= the City of Lanka; puujyamaanaH= being respectfully received; nishaacharaiH= by the demons.
Thus directed by Rama, Hanuma the son of wind-god, entered deeply into the City of Lanka, being respectfully received by the demons.
praviçya ca puréà laìkämanuìïpya vibhéñaëam |
tatastenäbhyanujïäto hanümän våkñaväöikäm ||6-113-2
sampraviçya yathänyäyam sétäyä vidito hariù |
dadarça çaçinä hénäà sätaìkämiva rohiëém ||6-113-3
våkñamüle niränandäà räkñasébhiù parévåtäm |
nibhåtaù praëataù prahvaù somabhigamyäbhivädya ca ||6-113-4
2-4. saH= that; hanuumaan= Hanuma; hariH= the monkey; viditaH= known; siitaayaaH= to Seetha; pravishya= having entered; laN^kaam puriim= the City of Lanka; anujJNaasya= seeking permission; vibhiiShaNam= from Vibhishana; abhyanujJNaataH= obtaining permission; tena= from him; sampravishya= and entering; yathaa nyaayam= as per the regulation; vR^ikShavaaTikam= the grove of trees; dadarsha= saw; vR^ikShamuule= at the foot of a tree; (Seethe); hiinaam= bereft of; mR^ijayaa= freshness; saataNkaam rohiNiimiva= like a frightened cow; niraandaam= joyless; parivR^itaam= and surrounded; raakShasiibhiH= with female-demons; abhigamya= approaching; (her) praNataH= humbly; abhivaadya cha= offering his salutation; prahvaH= by bending his head; saH= he; nibhR^itaH= kept silent.
That Hanuma, the monkey, known to Seetha, having entered the City of Lanka, seeking permission from Vibhishana, getting approval from him and entering Ashoka grove as per the prevailing regulation, saw at the foot of a tree, Seetha, who was bereft of freshness, looking joylessly like a frightened cow and surrounded with female-demons. Approaching her humbly by offering salutation to her in bending his head, he stood there silently.
dåñövä samägataà devé hanümantaà mahäbalam |
tüñëémästa tadä dåñövä småtvä håñöäbhavattadä ||6-113-5
5. dR^iShTvaa= on seeing; mahaabalam= the mighty; hanuumantam= Hanuma; samaagatam= who came there; devii= Seetha; tadaa= then; aasta= kept herself; tuuShNiim= silent; dR^iShTvaa= seeing; smR^itvaa= and recollecting (him); tadaa= then; abhavat hR^iShTaa= se became rejoiced.
Even after seeing the mighty Hanuma who came there, Seetha kept herself silent. Then, seeing and recollecting him, she became rejoiced.
saumyaà tasyä mukhaà dåñövä hanümän plavagottamaù |
rämasya vacanaà sarvamäkhyätumupacakrame ||6-113-6
6. dR^iShTvaa= seeing; tasyaa= her; saumyam= cool; mukham= face; hanuumaan= Hanuma; plavagottamaH= the excellent monkey; upachakrame= began; aakhyaatum= to narrate; sarvam= the entire; vachanam= message; raamasya= of Rama.
Seeing her cool face, Hanuma the excellent monkey began to narrate the entire message of Rama.
vaidehi kuçalé rämaù sasugrévaù salakñmaëaù |
vibhéñaëasahäyaçca haréëäà sahito balaiù ||6-113-7
7. vaidehi= O Seetha!; raamaH= Rama; saha suriiva lakShmaNaH= together with Sugreeva lakShmaNaH= together with Sugreeva and Lakshmana; vibhiiShaNa sahaayashcha= along with vibhishana as his supporter; hariiNaam balaiH sahitaH= and collectively with the army of monkeys; kushalii= is well.
“O Seetha! Rama is well, together with Sugreeva and Lakshmana, along with Vibhishana as his supporter and collectively with the army of monkeys.”
kuçalaà cäha siddhärtho hataçatrurarindamaù |
vibhéñaëasahäyena rämeëa haribhiù saha ||6-113-8
nihato rävaëo devi lakñmaëasya nayena ca véryavän |
8. devi= O the divine lady!; hata shatruH= having destroyed his enemy; amitrajit= Rama; the annihilator of his adversaries; siddhaarthaH= having accomplished his object; aaha= is informing; tvaa= you; kushalam= about his welfare; raameNa= by Rama; lakShmaNena= and by Lakshmana; vibhiShaNa sahaayena= with the support of Vibhishana; haribhiH saha= along with the monkeys; viiryavaan raavaNaH= the valiant Ravana; nihataH= has been killed.
“O the divine lady! Having destroyed his enemy, Rama the annihilator of his adversaries, having accomplished his object, is informing you about his welfare. Rama and Lakshmana, with the support of Vibhishana and the monkeys, killed the valiant Ravana.”
priyamäkhyämi te devi bhüyaçca tväà sabhäjaye ||6-113-9
tava prabhäväddharmajïe mahän rämeëa saàyuge |
labdho'yaà vijayaù séte svasthä bhava gatajvarä ||6-113-10
9-10. devi= O the divine lady!; aakhyaami= I am telling; priyam= a pleasant news; bhuuyaH= and again; tvaam= sabhaajaye= eulogizing you; siite= O Seetha; dharmajJNe= knowing what is right!; tava prabhaavaat= because of your power; ayam= this; mahaan= great; vijayaH= victory; labhdaH= has been accomplished; raamena= by Rama; samyuge= in battle; bhava= be; svasthaa= comfortable; gatajvavaa= free from grief.
“O the divine lady! I am telling a pleasant news and again eulogizing you. O Seetha, the knower of righteousness! Rama accomplished this great victory in the battle, because of your power. Be free from your grief and be comfortable.”
rävaëaçca hataù çatrurlaìkä caiva vaçékåtä |
mayä hyalabdhanidreëa dhåtena tava nirjaye ||6-113-11
pratijznaiñä vinistérëä baddhvä setuà mahodadhau |
11. raavaNashcha= Ravana; shatruH= the enemy; hataH= was killed; laN^kaachaiva= even the Lanka too; vashiikR^itaa= has been subdued; dhR^itena= with a firm determination; nirjaye= to win you back; mayaa= by me; alabdha nidreNa= who have had no sleep; baddhvaa= having constructed; setum= a bridge; mahodadhe= across the great ocean; ehhaa= this; pratijJnaa= vow (of winning you back); vinistiirNaa= has been redeemed.
"Ravana, the enemy was killed. Even the Lanka has been subdued. With a firm determination to win you back, by me who have had no sleep, a bridge has been constructed across the great ocean and this vow (of winning you back) has been fulfilled.”
sambhramaçca na kartavyo vartantyä rävaëälaye ||6-113-12
vibhéñaëavidheyaà hi laìkaiçvaryamidaà kåtam |
12. sambhramaH cha na kartavyaH= you ought not to fear; vartyantyaa raavaNaalaya= for having stayed in Ravana’s abode; idam= this; laN^kaishvaryam= kingdom of Lanka; kR^itam hi= has been placed indeed; vibhiiShana vidheyam= under the dominion ship of Vbhishana.
“You ought not to have any fear, living as you do in Ravana’s abode. This kingdom of Lanka has now been placed indeed under the dominion ship of Vibhishana.”
tadäçvasihi visrabdhaà svagåhe parivartase ||6-113-13
ayaà cäbhyeti saàhåñöastvaddarçanasamutsukaù |
13. tat= that is why; aashvasi hi= console yourself; visrabdham= complacently; parivartase= you are staying; svagR^ihe= in your own house; ayam cha= this Vibhishana too; abhyeti= is coming; tvaddarshana samutsakaH= so eager as he is, to see you. samhR^iShTaH= with rejoice.
“That is why, console yourself complacently. You are staying in your own house. This Vibhishana too is coming to you with a rejoice, as he is so eager to see you.”
evamuktä tu sä devé sétä çaçinibhänanä ||6-113-14
praharñeëävaruddhä sä vyahartuà na çaçäka ha |
14. saa siitaa= that Seetha; devii= the divine lady; shashi nibhaananaa= with her face resembling the moon; evam= thus; uktaa= spoken; na shashaaka ha= was not able; vyaahartum= to speak; avaruddhaa= tongue-tied as she was; praharSheNa= with a thrill of delight.
Hearing these words, that Seetha the divine lady, whose face resembled the moon, could not speak, tongue-tied as she was with a thrill of delight.
tato'bravéddharivaraù sétämapratijalpatém ||6-113-15
kià tvaà cintayase devi kià ca mäà näbhibhäñase |
15. tataH= thereupon; harivaraH= Hanuma; abraviit= spoke; siitaam= to Seetha; apratijalpatiim= who was not making any answer; (as follows); devii= O divine lady!; kim= what; tvam= are you; chintayase= reflecting upon?; kim= why; naabhibhaaShase= don’t you speak; maam= to me?
Thereupon, Hanuma spoke to Seetha, who was not making any answer (as follows): “O divine lady! What are you reflecting upon? Why don’t you speak to me?”
evamuktä hanumatä sétä dharmapathe sthitä ||6-113-16
abravétparamaprétä bäñpagadgadayä girä |
16. evam= thus; uktaa= asked; hanuumataa= by Hanuma; siitaa= Seetha; sthitaa= who was established; dharmapathe= in a righteous path; paramapriitaa= was very much delighted; abraviit= and spoke; giraa= in a voice; baShpagadgadayaa= choked with tears.
Thus asked by Hanuma, Seetha, who was ever established in a righteous path, was very much delighted and spoke (as follows) in a voice choked with tears.
priyametadupaçrutya bharturvijayasaàçrayam ||6-113-17
praharñavaçamäpannä nirväkyäsmi kñaëäntaram |
17. upashrutya= hearing; etat priyam= this pleasant news; vijaya samshrayam= about the victory; bhartuH= of my husband; asmi= I became; nirvaakyaa= speechless; kShaNaantaram= for a while; aapanna praharShavasham= overpowered as I was by extreme joy.
“Hearing these pleasant tidings about the victory of my husband, I became speechless for a while, overpowered as I was, by extreme joy.”
na hi paçyämi sadåçaà cintayanté plavaìgama ||6-113-18
matpriyäkhyänakasyeha tava pratyabhinandanam |
18. plavamgame= O Hanuma!; na pashyaami hi= I do not indeed see; sadR^isham= any appropriate thing; iham= here; pratyabhinandanam= which pleases you in return; matpriyaakhaanakasya= to, you, who have announced these tidings, pleasant to me; chintayantii= even after enervating my brain.
“O, Hanuman! I indeed do not see any appropriate thing here, which pleases you in return, to offer you, who have announced these tidings pleasant to me, even after enervating my brain.”
na ca paçyämi tatsaumya påthivyämapi vänara ||6-113-19
sadåçaà matpriyäkhyäne tava dätuà bhavetsamam |
19. na cha pashyaami= nor, do I perceive; sadR^isham kimchana= anything worthy of you; pR^ithivyaam= on this earth; priyaakhyena sadR^isham= or comparable to the act of conveying this agreeable news (to me); dattvaa yat= and on bestowing which; tava= on you; sukham= happiness; bhavet= may come to me.
“Nor, do I perceive anything worthy for you on this earth for you act of conveying this agreeable news to me and on bestowing which on you, happiness may come to me.”
hiraëyaà vä suvarëaà vä ratnäni vividhäni ca ||6-113-20
räjyaà vä triñu lokeñu naitadarhati bhäñitum |
20. naarhati= nothing is worthy; etat= of this; bhaShitam= message; hiraNyam vaa= nor gold; vividhaani ratnaani= nor the different diamonds; raajyam vaa= nor the sovereignty; triShu lokeShu= of the three worlds.
“Neither silver, nor gold nor even diamonds nor the sovereignty of the three worlds, can be worthy of this message.”
evamuktastu vaidehyä pratyuväca plavaìgamaù ||6-113-21
pragåhétäïjalirväkyaà sétäyäù pramukhe sthitaù |
21. evam= thus; uktaH= spoken; vaidehyaa= by Seetha; plavangamaH= hnuma; sthitaH= standing; pramukhe= with his face turned; siitaayaaH= towards Seetha; pragR^ihiitaaN^jaliH= and with his hands joined in salutation; pratyuvaacha= replied; harShaat= joyfully (as follows):
Hearing the words of Seetha, Hanuma standing with his face turned towards Seetha and with his hands joined in salutation, joyfully replied as follows:
bhartuù priyahite yukte bharturvijayakäìkñiëi ||6-113-22
snigdhamevaàvidhaà väkyaà tvamevärhasi bhäñitum |
22. anindite= O faultless lady; yukte= interested; priyahite= in things which are agreeable and beneficial; bhartuH= to husband; vijayakaaN^kShiNi= and wishing for his victory!; tvameva= you alone; arhasi= deserve (to speak); evamvidham= such; vaakyam= words; snigdham= endowed with affection.
"O faultless lady, interested in things agreeable and beneficial to husband and wishing for his victory! You alone deserve to speak such words filled with affection."
tavaitadvacanaà saumye säravatsnigdhameva ca ||6-113-23
ratnaughädvividhäccäpi devaräjyädviçiñyate |
23. saumye= O gentle lady!; etat tava vachanam= these words of yours; saaravat= with preciousness; snigdhamevacha= and affection; vishiShyate= are better than; vividhaat ratnaughaat= various kinds of heaps of diamonds; devaraajyaat= or the sovereignty over the gods.
“O gentle lady! These words of yours, endowed with preciousness and affection, are better than various kinds of collection of diamonds or the sovereignty over the celestials.”
arthataçca mayä präptä devaräjyädayo guëäù ||6-113-24
hataçatruà vijayinaà rämaà paçyämi yatsthitam |
24. pashyaami= I am seeing; raamam= Rama; susthitam= in good condition; hatashatrum= he having killed the enemies; vijayinam= and having attained victory; arthataH= that is to say; devaraajyaadayaH= sovereignty over the celestial and other; guNaH= good qualities; praaptaaH= have been obtained; mayaa= by me.
“I see Rama victorious and happy, he having killed the enemies and having obtained victory. That is to say, I have attained the blessing like the sovereignty over the celestials and other good qualities.”
tasya tadvacanaà çrutvä maithilé janakätmajä ||6-113-25
tataù çubhataraà väkyamuväca pavanätmajam |
25. shrutvaa= hearing; tat vachanam= those words; tasya= of Hanuma; maithilii= Seetha; janakaatmajaa= the daughter of Janaka; tataH= thereupon; uvaacha= spoke; shubhataram vaakyam= the following most auspicious words; pavanaatmajam= to Hanuma.
Hearing those words of Hanuma, Seetha the daughter of Janaka thereupon spoke the following auspicious words to Hanuma.
atilakñaëasampannaà mädhuryaguëabhüñitam ||6-113-26
buddhyä hyañöäìgayä yuktaà tvamevärhasi bhäñitum |
26. tvameva= you alone; arhasi= are worthy; bhaaShitum= can utter; (these words); atilakShaNa sampannam= endowed with exceedingly good attributes; maadhurya guNa bhuuShitam= embellished with a grace of style; yuktam= filled; buddhyaa= with an intelligence; aShTaaNgayaa= consisting of eight excellences.*
“You alone can utter these words, endowed with exceedingly good attributes, embellished with a grace of style and filled with an intelligence, consisting of eight excellences.*”
*1) Keenness to hear discourse on the Spirit 2) readiness to hear such discourses, 3) receptivity, 4) retentive power, 5) reasoning for and 6) against a proposition, 7) the faculty of comprehension and 8) realization of truth: These are the eight characteristics of good intelligence, according to Neetisara Kamandaka, often quoted by the commentators in Sanskrit: shushruShaa shravaNaM chaiva | ghruhaNaM dhaaraNaM tathaa | uuhoapehoarthavijJnaanaM | tattvajJNaanaM cha dhiiguNaaH ||
çläghanéyo'nilasya tvaà sutaù paramadhärmikaù ||6-113-27
blaà çauryaà çrutaà sattvaà vikramo däkñyamuttamam |
tejaù kñamä dhåtiù sthairyaà vinétatvaà na saàçayaù ||6-113-28
27-28. tvam= you; shlaaghaniiya= are a praiseworthy; paramadhaarmikaH= and supremely virtuous; sutaH= son; anilasya= of the wind-god; bahavaH= Numerous; shobhanaaH= good; guNaaH= qualities; tvayyeva= are there in you alone; ete= they are here; anye= along with others; balam= strength; shauryam= valour; shrutam= knowledge of scriptures; sattvam= vigour; vikramaH= prowess; daakShyam uttamam= superlative skill (in action); tejaH= spirit; kShamaa= forbearance; dhR^itiH= firmness; sthairyam= stability; viniitatvam= and humility; na samshayaH= there is no doubt (about it).
“You are a praiseworthy and supremely virtuous son of the wind-god. Numerous good qualities are there in you along (as follows, along with others): strength, valour, knowledge of scriptures, vigour, prowess, superlative skill (in action), spirit, forbearance, firmness, stability and re is no humility. There is no doubt about it.”
athoväca punaù sétämasambhräto vinétavat ||6-113-29
pragåhétäïjalirharñät sétäyäù pramukhe sthitaù |
29. atha= thereafter; (Hanmua); pragR^ihiitaaN^jaliH= having joined his hands together in salutation; sthitaH= having stood; purataH= in front; siitaayaaH= of Seetha; asambhraantaH= free from flurry; viniitavat= and with humility; punaH= again; uvaacha= spoke; siitaam= to Seetha (as follows):
Thereafter, having joined his hands together in salutation, standing in front of Seetha in humility and free from flurry, Hanuma again spoke to Seetha (as follows):
imästu khalu räkñasyo yadi tvamanumanyase ||6-113-30
hantumicchämi täù sarvä yäbhistvaà tarjitä purä |
30. imaaH= these women; puraa= earlier; yaabhiH= by whom; tvam= you; tarjitaa= have been frightened; (those are); raakShasya khalu= indeed the female demons; tvam anumasyase yadi= if you permit me; ichchhaami= I wish; hantum= to kill; taaH sarvaaH= all of them.
“If you permit me, I wish to kill of all these notorious female-demons, by whom you have been frightened earlier.”
kliçyantéà patideväà tvämaçokavanikäà gatäm ||6-113-31
ghorarüpasamäcäräù krüräù krüratarekñaëäù |
iha çrutä mayä devi räkñasyo vikåtänanäù ||6-113-32
asakåtparuñairväkyairvadantyo rävaëäjïayä |
31-32. kruuraaH raakShasyaH= (These) cruel female-demons; ghoraruupa samaacharaaH= of terrific form and behavior; kruuratarekShaNaaH= with still more cruel eyes; vikrutaananaa= having ugly faces; shrutaaH= were heard; maya= by me; iha= here; vadantyaH= speaking; paruShaiH= harsh; vaakayiH= words; tvaam= to you; patidevaam= who are so devoted to your husband; asakR^it= again and again; raavaNaajJNayaa= at Ravana’s command gataam klishyantiim= when you were getting hardships; ashokavanikaam= in the Ashoka grove; devii= O divine lady!
“These cruel female-demons of terrific form and behavior, with still more cruel eyes, having ugly faces, were heard by me here speaking again and again harsh words to you, who are so devoted to your husband, at Ravana’s command, when you were suffering hardships in the Ashoka grove, O divine lady!”
vikåtä vikåtäkäräù krütäù krürakacekñaëäù||6-113-33
icchämi vividhairghätairhantumetäù sudäruëäù |
räkñasyo däruëakathä varametaà prayaccha me ||6-113-34
33-34. ichchhami= I wish; hantum= to kill; vividhaiH ghaataiH= with various kinds of strokes; kruuraaH= these cruel; sudaaruNaaH= extremely rough; raakShasasya vikR^itaaraaH= deformed female-demons; vikR^itaaH= with distorted features; kruurakachakShaNaaH= and terrific hairs and eyes; daaruNakathaaH= talking together roughly; prayachchha= (Pray) grant; etat= this; varam= boon; me= to me.
“I wish to kill with various kinds of strokes, these cruel, extremely rough and deformed female-demons, with distorted features and terrific hairs and eyes, talking together roughly. (Pray) grant this boon to me.”
muñöibhiù päëibhiçcaiva caraëaiçcaiva çobhane |
jaìghäjänuprahäraiçca dantänäà caiva péòanaiù ||6-113-35
bhakñaëaiù karëanäsänäà keçänäà luïcanaistathä |
bhåçaà çuñkamukhébhiçca däruëairlaìghanairhataiù ||6-113-36
vibhinnaçaìkugréväàçapärçvakaiçca kalevaraiù |
nipätya hantumicchami tava vipriyakäriëéù ||6-113-37
35-37. ichchhaami= I wish; hantum= to kill; tava vipriyakaariNiiH= (the female-demons) who have spoken harsh words to you and = wronged you; nipaatya= striking them down; muShTibhiH= with my fists; paaNighaataishcha= hand-blows; vishaalaiH baahuH= long arms; jaJNaa jaanujaanuprahaaraishcha= the blows of my shanks and knees, dantaanaam piiDanaiH= by causing pain to their teeth; karNa naasaanaam bhakShanaiH= biting off their ears and nose; tathaa= and; keshaanaam luN^chhanaiH= pulling out their hair; bhR^isham shuShkamukhaishcha= making them very much dry-mouthed; daaranaiH= tearing them off; laN^ghanaiH= leaping over them; hataiH= encountering them; kalevaraiH nipaatya= and throwing down their bodies; vibhinna shaN^kugriivaamsa paarshvakaiH= with their burst cheeks, necks, shoulders and ribs.
“I wish to kill the female-demons, who have spoken harsh words to you and wronged you, striking them down with my fists, hand-blows, long arms, blows of my shanks and knees, by causing pain to their teeth, biting off their ears and nose and pulling out their hair, making them severely dry-mouthed, tearing them off, leaping over them, encountering them and throwing down their bodies, with their burst cheeks, necks, shoulders and ribs.”
ghätaye tévrarüpäbhiryäbhistvaà tarjitä purä ||6-113-38
38. yashasvini= O illustrious lady!; samprahaarya= striking them; bahubhiH prahaaraiH= with several blows; evam= in this way; ghaataye= I would destroy; tiivraruupaabhiH= the female demons of terrible form; yaabhiH= by whom; tarjitaa= you have been threatened; puraa= in the past.
“O illustrious lady! Striking them with several blows in this way, I would destroy the female-demons of terrible form, by whom you have been threatened in the past.”
ityuktä sä hanumatä kåpaëä dénavatsalä |
hanumantamuväcedaà cintayitvä mimåçya ca ||6-113-39
39. chintayitvaa= reflecting; vimR^ishacha= and pondering (for a while); uktaa= when spoken; iti= thus; hanumataa= by Hanuma; saa kR^ipaNaa= the compassionate Seetha; diina vatsalaa= who was kind to the miserable; uvaacha= spoke; hanumantam= to Hanuma; idam= as follows:
Reflecting as pondering for a while, when spoke thus by Hanuma, the compassionate Seetha, who was kind to the miserable, spoke to Hanuma as follows:
räjasaàçrayavaçyänäà kurvaténäà paräjïayä |
vidheyänäà ca däsénäà kaù kupyedvänarottama ||6-113-40
40. vaanarottama= O the foremost of monkeys!; kaH= who; kupyet= will be angry; daasiinaam= with servant maids; raja samshrayavashyanaam= who are dependent on the command of their king; kurvatiinaam vidheyaanaam= and work; paraajJNayaa= in obedience to the orders of others.
“O the foremost of monkey! Who will be angry with servant-maids, who are dependent on their king’s command and work in obedience to the orders of others?”
bhägyavaiñamya yogena purä duçcaritena ca |
mayaitetpräpyate sarvaà svakåtaà hyupabhujyate ||6-113-41
41. etat sarvam= all this; praapyate= is reaped; mayaa= by me; bhaagya vaiShamya doSheNa= as a consequence of my bad fortune; duShkR^itena= or by a misdeed committed by me; purastaat= in the past; saakR^itam= the fruit of one’s own making; upabhujyte hi= is indeed experienced (in one’s life).
“All this is reaped by me, as a consequence of my bad fortune or an account of a misdeed committed by me in the past. The fruit of one’s own making is indeed experienced (in one’s life).”
maivaà vada mahäbäho daivé hyeñä parä gatiù |
präptavyaà tu daçä yogänmayaitaditi niçcitam ||6-113-42
däsénäà rävaëasyähaà marñayäméha durbalä |
42. mahaabaaho= O the great armed!; maavada= do not speak; evam= like this; eShaa= this; paraa hi= is indeed great; daivii gatiH= divine strategy; nishchitam= it was decided; iti= that; idam= this situation; praaptavyam= is to be obtained; mayaa= by me; dashaayogaat= due to the application of fate; durbalaa= feeble; aham= (as) I am; marShayaami= I am forgiving; daasiinaam= the servant-maids; raavaNasya= of Ravana; iha= here.
“O the great-armed Hanuma! Do not speak like this. This is indeed a great divine strategy. It was ordained that this type of situation is to be obtained by me, due to the application of fate. Feeble as I am in these matters, I am forgiving the servant-maids of Ravana here.”
äjïaptä rävaëenaitä räkñasyo mäm atarjayan ||6-113-43
hate tasminna kuryurhi tarjanaà vänarottama |
43. maarutaatmaja= O Hanuma!; Ravana the demon; iha= here; raakShasyaH= the female-demons; tarjayanti= threatened; kurvanti= they will not do; tarjanam= the threatening.
“O Hanuma! As commanded by Ravana the threatened me. As he is dead now, they will not do the threatening.”
ayaà vyäghrasamépe tu puräëo dharmasaàhitaù ||6-113-44
åkñeëa gétaù çloko me taà nibodha plavaìgama |
44. plavangama= O Hanuma!; asti= there is; puraaNaH= an old; shlokaH= axim; dharma samhitaH= possessed of merit; giitaH= actually uttered; R^ikSheNa= by a bear; vyaghrasamiipe= in the presence of a tiger; nibodha= hear; tam= it (from me).
“O Hanuma! There is an old axim possessed of merit, actually uttered by a bear in the presence of a tiger. Hear it from me.”
na paraù päpamädatte pareñäà päpakarmaëäm ||6-113-45
samayo rakñitavyastu santaçcäritrabhüñaëäù |
45. samayaH= a doctrine; (indicating that) paraH= a superior person; naadatte= does not undertake; paapam= a wicked deed; pareShaam= towards others; evil-doer; rakShitavyaH tu= is indeed to be protected; santaH= virtuous persons; chaaritra bhuuShaNaaH= have their good conduct as an ornament.
“A superior person does not take into account the sin of those who have committed an offence evil for evil must be carried out at all costs virtuous persons account good conduct as an ornament.”
Formerly a tiger ran in pursuit of a hunter. The latter climbed up a tree. There was bear already preached on a bough of the tree. Making to the foot of the tree, the tiger addressed the following words to the bear: “Look here, both of us are denizens of the forest. The hunter is our common enemy. Therefore, knock him down from the tree.” The bear, however, replied: “Having reached my abode, the hunter has in a way sought asylum with me. I am therefore not going to hurl him down; I would be deviating from my duty if I do so.” Saying so, the bear laid himself down to sleep. The tiger now turned to the hunter and said, “Push the bear down. I shall afford protection to you.” The hunter thereupon pushed the sleeping bear. The bear, however, clutched at another bough and thus escaped from falling down. The tiger now addressed the following appeal to the bear: “The hunter sought to hurl you down and has thus wronged you. Therefore push him down.” Though pressed by the tiger again and again, the bear refused to hurl him down and repeated the above quoted verse in support of his attitude.
päpänäà vä çubhänäà vä vadhärhäëäà plavaìgama ||6-113-46
käryaà käruëyamäryeëa na kaçcinnäparädhyati |
46. kaaruNyam= kindness; kaaryam= is to be shown; aaryeNa= by a noble person; paapaanaam vaa= either towards a sinner; shubhaanaam vaa= or a virtuous person; athaapivaa= or even; vadhaarhaaNaam= to person deserving to be killed; na kashchit= (for) There is none; naaparaadhyati iti na= who never commits a wrong.
"Kindness is to be shown by a noble person either towards a sinner or to a virtuous person or even to a person who deserves death, for, there is none who never commits a wrong."
lokahiàsävihäräëäà rakñasäà kämarüpiëam ||6-113-47
kurvatämapi päpäni naiva käryamaçobhanam |
47. ashobhanam= evil; kaaryam= act; na kaaryam= is not to be done; paapani kurvataamapi= even to those who do evil-deeds; loka himsaavihaaraaNaam= in taking pleasure to harm people; kruuraaNaam= the cruel ones; paapakarmaNaam= who do evil deeds.
“No evil is to be done, even to those cruel persons of sinful deeds, who take pleasure to harm the life of others and continue to perpetrate their sinful acts.”
evamuktastu hanumänsétayä väkyakovidaù ||6-113-48
pratyuväca tataù sétäà rämapatnéà yaçasviném |
48. evam= thus; uktaH= spoken; siitayaa= by Seetha; hanuman= Hanuma; vaakyakovidaH= who was skilled in speech; tataH= then; pratyuvaacha= replied; aninditaam siitaam= to the faultless Seetha; raamapatriim= the consort of Rama.
Hearing the words of Seetha, Hanuma who was skilled in speech, then replied to the faultless Seetha, Rama’s consort (as follows):
yuktä rämasya bhavaté dharmapatné yaçasviné ||6-113-49
pratisandiça mäà devi gamiñye yatra räghavaù |
49. devii= O divine lady!; bhavatii= you; guNaanvitaa= endowed with virtue; yuktaa= are the apt; dharmapatnii= wife; raamasya= of Rama; pratisamdesha= give a message in return; maam= to me; gamiShye= I will go yatra= to the place where; raaghavaH= Rama is.
“O divine lady! You are the apt wife of Rama, full of virtue. Give me a message in return. I will go to the place where Rama is.”
evamuktä hanumatä vaidehé janakätmajä ||6-113-50
abravéddrañöumicchämi bhartäraà vänarottama |
50. evam= thus; uktaa= spoken; hanumataa= by Hanuma; saa= that; vaidehii= Seetha; janakaatmajaa= the daughter of Janaka; abraviit= spoke (as follows); vaanarottama= O the foremost of monkeys!; ichchhaami= I long; draShTum= to see; bhartaaram= my husband.
Thus spoken by Hanuma, that Seetha the daughter of Janaka spoke as follows: “O the foremost of monkeys! I long to see my husband.”
tasyästadvacanaà çrutvä hanumänpavanätmajaù ||6-113-51
harñayanmaithiléà väkyamuväcedaà mahädyutiù |
51. shrutvaa= hearing; tat vachanam= those words; tasyaaH= of Seetha; mahaamatiH= the highly intelligent; maarutaatmajaH= Hanuma, the son of wind-god; harShayan maithiliim= bringing delight to Seetha; uvaacha= spoke; idam vaakyam= the following words:
Hearing those words of Seetha, the highly intelligent Hanuma, the son of wind-god, bringing delight to Seetha, spoke the following words:
pürëacandränanaà rämaà drakñyasyärye salakñmaëam ||6-113-52
sthiramitraà hatämitraà çacéva tridaçeçvaram |
52. drakShyasi= you shall see; adya= today; raamam= Rama; puurNachandramukham= whose countenance is like a full moon; sthitamitram= whose friends (like Sugreeva and Vibhishana) are alive; hataamitram= whose enemies have been killed; salakShmaNam= along with (the consort of Indra); (would see); tridasheshwaram= Indra, the lord of gods.
“You shall see today, Rama whose countenance is like a full moon, whose friends (like Sugreeva and Vibhishana) are alive, whose enemies have been killed along with Lakshmana, as Shachi (the consort of Indra) would see Indra the lord of gods.”
tämevamuktvä räjantéà sétäà säkñädiva çriyam ||6-113-53
äjagäma mahävego hanümänyatra räghavaù |
53. evam= thus; uktvaa= speaking; taam= to that Seetha; raajantiim= who appeared radiant; saakShaat shriyamiva= before his eyes as Lakshmi the goddess of prosperity; hanuman= Hanuma; mahaatejaaH= a great splendor; aajagaama= came; yatra= to the place where; raaghavaH= Rama was.
Thus speaking to that Seetha, who appeared radiant before his eyes as Lakshmi the goddess of prosperity, Hanuma of great splendor, came to the place where Rama was.
sapadi harivarastato hanümän |
prativacanaà janakeçvarätmajäyäù |
tridaçavarapratimäya räghaväya ||6-113-54
54. tataH= thereafter; hanuumaan= Hanuma; harivaraH= the excellent of monkeys; akathayat= narrated; sampadi katham= speedily; yathaakrameNa= in order of sequence; prativachanam= the reply given; janakeshvaraatmajaayaaH= by Seetha the daughter of Janaka the king; raaghavaaya= to Rama; tridashavarapratimaaya= who was equal to Indra the chief of celestials.
Then, Hanuma the excellent of monkeys speedily narrated, in order of sequence, the message given by Seetha, to Rama who was equal to Indra the chief of celestials.
ityärñe çrémadrämäyaëe ädikävye yuddhakäëòe trayodaçädhikaçatatamaù sargaù
Thus, this is the 113th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.
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© July 2009, K. M. K. Murthy