Book VI : Yuddha Kanda - Book Of War
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 uktv˜ paruÿam v˜kyam r˜vaõam r˜vaõa anuja× |
˜jag˜ma muh¨rtena yatra r˜ma× salakÿmaõa× ||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 þikhara ˜k˜ram dŸpt˜m iva þata hrad˜m |
gaganastham mahŸsth˜s te dad®þur v˜nara adhip˜× ||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 c˜pyanucar˜stasya catv˜ro bhŸmavikram˜× |
te'pi varm˜yudhopet˜ bh¨ÿaõottamabh¨ÿit˜× ||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 megh˜calaprakhyo vajr˜yudhasamaprabha× |
var˜yudhadharo vŸro divy˜bharaõabh¨ÿita× ||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 ˜tma pancamam d®ÿ÷v˜ sugrŸvo v˜nara adhipa× |
v˜narai× saha durdharÿa× cintay˜m ˜sa buddhim˜n ||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.
cintayitv˜ muh¨rtam tu v˜nar˜ms t˜n uv˜ca ha |
han¨mat pramukh˜n sarv˜n 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.
eÿa sarva ˜yudha upeta× caturbhi× saha r˜kÿasai× |
r˜kÿaso abhyeti paþyadhvam asm˜n hantum na samþaya× ||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.”
sugrŸvasya vaca× þrutv˜ sarve te v˜nara uttam˜× |
s˜l˜n udyamya þail˜m× 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:
þŸghram vy˜diþa no r˜jan vadh˜ya eÿ˜m dur˜tman˜m |
nipatantu hat˜× ca ete dharaõy˜m alpa jŸvit˜× ||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!”
teÿ˜m sambh˜ÿam˜õ˜n˜m anyonyam sa vibhŸÿaõa× |
uttaram tŸram ˜s˜dya khastha eva vyatiÿ÷hata ||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 uv˜ca ca mah˜pr˜jña× svareõa mahat˜ mah˜n |
sugrŸvam t˜m× ca samprekÿya khastha eva vibhŸÿaõa× ||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):
r˜vaõo n˜ma durv®tto r˜kÿaso r˜kÿasa Ÿþvara× |
tasya aham anujo bhr˜t˜ vibhŸÿaõa iti þruta× ||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 sŸt˜ jana sth˜n˜dd h®t˜ hatv˜ ja÷˜yuÿam |
ruddhv˜ ca vivaþ˜ dŸn˜ r˜kÿasŸbhi× surakÿit˜ ||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 v˜kyair vividhai× ca nyadarþayam |
s˜dhu niry˜tyat˜m sŸt˜ r˜m˜ya iti puna× puna× ||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 pratijagr˜ha r˜vaõa× k˜la codita× |
ucyam˜no hitam v˜kyam viparŸta iva auÿadham ||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 paruÿitas tena d˜savac ca avam˜nita× |
tyaktv˜ putr˜m× ca d˜r˜m× ca r˜ghavam þaraõam gata× ||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 m˜m kÿipram r˜ghav˜ya mah˜tmane |
sarva loka þaraõy˜ya vibhŸÿaõam 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 þrutv˜ sugrŸvo laghu vikrama× |
lakÿmaõasya agrato r˜mam samrabdham idam abravŸt ||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:
praviÿ÷a× þatru sainyam hi pr˜pta× þatruratarkita× |
nihany˜danntaram labdhv˜ ul¨ko v˜yas˜niva ||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 vy¨he naye c˜re yukto bhavitumarhasi |
v˜nar˜õ˜m ca bhadram te pareÿ˜m 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!”
antardhanagat˜hyete r˜kÿas˜× k˜mar¨piõa× |
þ¨r˜þca nik®tijñ˜þca teÿ˜m j˜tu na viþvaset ||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.”
praõŸdhŸ r˜kÿasendrasya r˜vaõasya bhavedayam |
anupraviþya so' sm˜su bhedam kury˜nna samþaya× ||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.”
athav˜ svayamevaiÿa cidram˜s˜dya buddhim˜n |
anupraviþya viþvaste kad˜citpraharedapi ||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.”
mitr˜÷avŸbalam caiva maulabh®tyabalam tath˜ |
sarvametadbalam gr˜hyam varjayitv˜ dviÿadbalam ||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.”
prak®ty˜ r˜kÿaso hyeÿa bhr˜t˜mitrasya vai prabho |
˜gataþca ripo× s˜kÿ˜tkathamasmimþca viþvaset ||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?"
r˜vaõasya anujo bhr˜t˜ vibhŸÿaõa iti þruta× |
caturbhi× saha rakÿobhir bhavantam þaraõam gata× ||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.”
r˜vaõena praõihitam tam avehi vibhŸÿaõam |
tasya aham nigraham manye kÿamam kÿamavat˜m 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.”
r˜kÿaso jihmay˜ buddhy˜ samdiÿ÷o ayam upasthita× |
prahartum m˜yay˜ canno viþvaste tvayi r˜ghava ||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).
badhyat˜m eÿa tŸvreõa daõýena sacivai× saha |
r˜vaõasya n®þamsasya bhr˜t˜ hi eÿa vibhŸÿaõa× ||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 uktv˜ tu tam r˜mam samrabdho v˜hinŸ pati× |
v˜kyajño v˜kya kuþalam tato maunam up˜gamat ||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.
sugrŸvasya tu tad v˜kyam þrutv˜ r˜mo mah˜bala× |
samŸpasth˜n uv˜ca idam han¨mat pramukh˜n harŸn ||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 r˜jena r˜vaõa avarajam prati |
v˜kyam hetumad atyartham bhavadbhir api tat þrutam ||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.”
suh®d˜ hi artha k®cceÿu yuktam buddhimat˜ sat˜ |
samarthena api samdeÿ÷um þ˜þvatŸm bh¨tim iccat˜ ||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 parip®ÿ÷˜s te svam svam matam atandrit˜× |
sa upac˜ram tad˜ r˜mam ¨cur hita cikŸrÿava× ||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:
ajñ˜tam na asti te kimcit triÿu lokeÿu r˜ghava |
˜tm˜nam p¨jayan r˜ma p®ccasi asm˜n suh®ttay˜ ||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 vrata× þ¨ro dh˜rmiko d®ýha vikrama× |
parŸkÿya k˜r˜ sm®tim˜n nis®ÿ÷a ˜tm˜ suh®tsu 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.”
tasm˜d eka ekaþas t˜vad bruvantu saciv˜s tava |
hetuto mati sampann˜× samarth˜× ca puna× puna× ||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 r˜ghav˜ya atha matim˜n angado agrata× |
vibhŸÿaõa parŸkÿ˜ artham uv˜ca vacanam hari× ||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.”
þatro× sak˜þ˜t sampr˜pta× sarvath˜ þankya eva hi |
viþv˜sa yogya× sahas˜ na kartavyo vibhŸÿaõa× ||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.”
c˜dayitv˜ ˜tma bh˜vam hi caranti þa÷ha buddhaya× |
praharanti ca randhreÿu so anartha× sumah˜n 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 viniþcitya vyavas˜yam bhajeta ha |
guõata× samgraham kury˜d doÿatas 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 doÿo mah˜ms tasmims tyajyat˜m aviþankitam |
guõ˜n v˜ api bah¨n jñ˜tv˜ samgraha× kriyat˜m n®pa ||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.”
þarabhas tv atha niþcitya s˜rtham vacanam abravŸt |
kÿipram asmin nara vy˜ghra c˜ra× pratividhŸyat˜m ||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”
praõidh˜ya hi c˜reõa yath˜vat s¨kÿma buddhin˜ |
parŸkÿya ca tata× k˜ryo yath˜ ny˜yam parigraha× ||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.”
j˜mbav˜ms tv atha samprekÿya þ˜stra buddhy˜ vicakÿaõa× |
v˜kyam vijñ˜pay˜m ˜sa guõavad doÿa 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 vair˜c ca p˜p˜c ca r˜kÿasa indr˜d vibhŸÿaõa× |
adeþa k˜le sampr˜pta× sarvath˜ þankyat˜m 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 samprekÿya naya apanaya kovida× |
v˜kyam vacana sampanno babh˜ÿe 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 n˜ma tasya eÿa r˜vaõasya vibhŸÿaõa× |
p®ccyat˜m madhureõa ayam þanair nara vara Ÿþvara ||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”
bh˜vam asya tu vijñ˜ya tatas tattvam kariÿyasi |
yadi d®ÿ÷o na duÿ÷o v˜ buddhi p¨rvam naraÿabha ||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 samsk˜ra sampanno han¨m˜n saciva uttama× |
uv˜ca vacanam þlakÿõam 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 þreÿ÷ham samartham vadat˜m varam |
atiþ˜yayitum þakto b®haspatir 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 v˜d˜n na api samgharÿ˜n na ˜dhiky˜n na ca k˜mata× |
vakÿy˜mi vacanam r˜jan yath˜ artham r˜ma gaurav˜t ||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 doÿam prapaþy˜mi kriy˜ 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.”
®te niyog˜t s˜marthyam avaboddhum na þakyate |
sahas˜ viniyogo hi doÿav˜n pratibh˜ti 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.”
c˜ra praõihitam yuktam yad uktam sacivais tava |
arthasya asambhav˜t tatra k˜raõam 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.”
adeþa k˜le sampr˜pta iti ayam yad vibhŸÿaõa× |
vivakÿ˜ ca atra me asti iyam t˜m nibodha yath˜ 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 eÿa deþa× k˜la× ca bhavati iha yath˜ tath˜ |
puruÿ˜t puruÿam pr˜pya tath˜ doÿa guõ˜v 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.”
daur˜tmyam r˜vaõe d®ÿ÷v˜ vikramam ca tath˜ tvayi |
yuktam ˜gamanam tasya sad®þam tasya buddhita× ||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.”
ajñ˜ta r¨pai× puruÿai× sa r˜jan p®ccyat˜m iti |
yad uktam atra me prekÿ˜ k˜cid asti samŸkÿit˜ ||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:
p®ccyam˜no viþanketa sahas˜ buddhim˜n vaca× |
tatra mitram praduÿyeta mithya p®ÿ÷am sukha ˜gatam ||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.”
aþakya× sahas˜ r˜jan bh˜vo vettum parasya vai |
anta× svabh˜vair gŸtais tair naipuõyam paþyat˜ bh®þam ||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 j˜tu lakÿyate duÿ÷a bh˜vat˜ |
prasannam vadanam ca api tasm˜n me na asti samþaya× ||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.”
aþankita mati× svastho na þa÷ha× parisarpati |
na ca asya duÿ÷˜ v˜gasti tasm˜n na asti iha samþaya× ||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.”
˜k˜ra× c˜dyam˜no api na þakyo vinig¨hitum |
bal˜dd hi viv®õoti eva bh˜vam antar gatam n®õ˜m ||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.”
deþa k˜la upapannam ca k˜ryam k˜ryavid˜m vara |
saphalam kurute kÿipram prayogeõa 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 samprekÿya mithy˜ v®ttam ca r˜vaõam |
v˜lina× ca vadham þrutv˜ sugrŸvam ca abhiÿecitam ||6-17-66
r˜jyam pr˜rthayam˜na× ca buddhi p¨rvam iha ˜gata× |
et˜vat tu puras k®tya yujyate tv asya samgraha× ||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.”
yath˜ þakti may˜ uktam tu r˜kÿasasya ˜rjavam prati |
pram˜õam tu þeÿasya þrutv˜ buddhimat˜m 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.”
ity˜rþe þrŸmadr˜m˜yaõe ˜dik˜vye yuddhak˜õýe saptadaþa× sarga×
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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© November 2003, K. M. K. Murthy