Book VI : Yuddha Kanda - Book Of War
Mandodari stares at the dead body of Ravana and laments, recollecting the strength and power of Ravana. But, she realizes that Rama, who killed Ravana, is none other than Vishnu the lord of maintenance of the world. She further laments that Ravana has done a sinful deed in abducting Seetha and that he has faced the consequence in the form of his death; in the hands of Rama. She describes the charming personality and the unconquerable prowess of Ravana, but expresses her surprise how he has been killed by a mortal like Rama. Mandodari's co-wives console her. Meanwhile, Rama asks Vibhishana to perform obsequies to Ravana. Initially, Vibhishana refuses to perform the last rites, but when Rama convinces him, he begins to perform the funeral of Ravana. After the funeral is over, Vibhishana comes and joins Rama, who along with Lakshmana, Sugreeva and others experience happiness for having destroyed their enemy. |
taasaaM vilapamaanaanaaM tathaa raakShasayoShitaam |
jyeShThaa patnii priyaa diinaa bhartaaraM samudaikShata || 6-111-1
1. taasaam= (While) those; raakShasayoShitaam= consorts; vilapamaanaanaam= were weeping; tadaa= on that occasion; priyaa jyeShTapatnii priyaa= Mandodari, the senior most and wife of beloved Ravana; samudaikShata= stared at; bhartaaram= her husband; diinaa= very miserable as she was feeling.
While those consorts were weeping on that occasion, Mandodari, the senior most and beloved wife of Ravana, who was feeling miserable, stared at her husband.
dashagriivan hataM dR^iShTvaa raameNaachintyakarmaNaa |
patiM mandodarii tatra kR^ipaNaa paryadevayat || 6-111-2
2. dR^iShTvaa= gazing at; dashagriivam= Ravana; patim= her husband; hatam= who was killed; raameNa= by Rama; achintyakarmaNaa= who was capable of doing unimaginable tasks; maN^Dodarii= Mandodari; tatra= there; paryadevayan= lamented; kR^ipaNaa= miserably(as follows):
Gazing at Ravana, her husband who was killed by Rama of unimaginable exploits, Mandodari there, miserably lamented (as follows):
nanu naama mahaabaaho tava vaishravaNaanuja |
kruddhasya pramukhe sthaatun trasyatyapi purandaraH || 6-111-3
3. mahaabaaho= O the great armed!; vaishraavaNaanuja= O the brother of Kubera!; purandaraH api= even Indra the destroyer of strong holds; trasyati nanu naama= indeed dares not; sthaatum= to stand; tava pramukhe= before you; kruddhasya= when you were enraged.
"O the great armed, the brother of Kubera! Even Indra the destroyer of strongholds, indeed dares not to stand before you, when you were enraged."
R^iShayashcha mahiidevaa gandharvaashcha yashasvinaH |
nanu naama tavodvegaachchaaraNaashcha disho gataaH || 6-111-4
4. tava udvegaat= because of fear from you; mahaantaH R^iShayaH= the eminent sages; yashasvinaH gandharvaashcha= illustrious Gandharvas the celestial misicians; chaaraNaaH= and Charanas the wandering bards; gataaH naann naama= indeed fled; dishaH= in all directions.
"Because of fear from you, eminent sages, illustrious Gandharvas the celestial musicians and the wandering bards indeed fled in all directions."
sa tvaM maanuShamaatreNa raameNa yudhi nirjitaH |
na vyapatrapase raajan kimidaM raakShasarShabha || 6-111-5
5. raakShaseshvara= O the lord of demons!; raajan= O king!; kim= how; idam= is it; saH tvam na vyapatrapase= that you are not ashamed; nirjitaH= though conquered; yudhi= in battle; raameNa= by Rama; maanuSha maatreNa= a mere mortal?
"O the lord of demons! O king! How is it that you are not ashamed, though you were conquered in battle, by Rama, a mere mortal?"
kathan trailokyamaakramya shriyaa viiryeNa chaanvitam |
aviShahyan jaghaana tvaM maanuSho vanagocharaH || 6-111-6
6. katham= How; maanuShaH= did a mortal; vanagocharaH= wandering in a forest; jaghaana= killed; tvaam= you; aakramya= who, having overcome; trailokyam= the three worlds; aviShahyam= and irresistible; anvitam= being endowed; shriyaa= with glory; viiryeNa= and prowess?
"How did a mortal, wandering in a forest, killed you, who having overcome the three worlds by dint of your prowess, had grown irresistible and were endowed with glory?"
maanuShaaNaamaviShaye charataH kaamaruupiNaH |
vinaashastava raameNa sanyuge nopapadyate || 6-111-7
7. nopapadyate= it is not possible; vinaashaH= of annihilator; tava= of yourself; charataH= who lived; aviShaye maanuShaaNaan= in a place not accessible to men; kaamaruupiNaH= and were able to assume any form at your will; raameNa= by Rama; samyuge= in battle.
"It is not possible of annihilation of yourself, who lived in a place not accessible to men and was able to assume any form at your will, by Rama in battle."
na chaitatkarma raamasya shraddadhaami chamuumukhe |
sarvataH samupetasya tava tenaabhimarshanam || 6-111-8
8. na shraddhadhaami= I do not believe; etat= this; karma= act; raamasya= of Rama; chamuumukhe= in the battle-front; (nor do I believe); abhimarShaNam= of the attack; tena= by him; tava= of your army; sarvataH samupetasya= fully equipped with all implements of war.
"I do not believe this act of Rama in the battle-front, nor do I believe of the attack by him, on your army, fully equipped with all the implements of war."
yadaiva cha janasthaane raakShanairbahubhirvR^itaH |
kharastava hato bhraataa tadaivaanau na maanuShaH || 6-111-9
9. tadaiva tava bhraataa= the moment your brother; kharaH= Khara; hataH= was killed; asau= by Rama; janasthaane= in Janasthana; vR^itaH= though surrounded; bahubhiH raakShasai= by a multitude of demons; (it became evident that) na maanuShaH= Rama was really no mortal.
"The moment your brother Khara was killed by Rama in Janasthana, though surrounded by a multitude of demons, it became evident that Rama was really no mortal."
yadiava nagariiM laN^kaaM duShpraveshaaM surairapi |
praviShTo hanumaanviiryaattadaiva vyathitaa vayam || 6-111-10
10. vayam= we; vyathitaaH= felt painful; yadaiva tadaiva= the moment; hanumaan= Hanuma; praviShaTaH= penetrated; viiryaat= by dint of his prowess; laN^kaam nagariim= into the city of Lanka; duShpraveshaam= which was difficult to be entered; surairapi= even for gods.
"We felt painful, the moment Hanuma penetrated, by dint of his prowess, deep into the City of Lanka, which was difficult to be entered even for gods."
yadiava vaanarairghorairbaddaH seturmahaarNave |
tadaiva hR^idayenaahaM shaN^ke raamamamaanuSham || 6-111-11
11. yadaiva= the day when; ghoraiH= the terrific; vaanaraiH= monkeys; baddhaH= built; setuH= a bridge; mahaarNave= on the great ocean; tadaiva= that day itself; aham= I; shaN^ke= believed; hR^idayena= in my mind; raamam= (that) Rama; amaanuSham= was not an ordinary mortal.
"The day when the terrific monkeys built a bridge on the great ocean, that day itself I believed that Rama was not an ordinary mortal."
athavaa raamaruupeNa kR^itaantaH svayamaagataH |
maayaaM tava vinaashaaya vidhaayaapratitarkitaam || 6-111-12
12. athavaa= otherwise; tava vinaashaaya= for your destruction; kR^itaantaH= Yama the lord of Death; aagataH= came; svayam= himself; raama ruupeNa= assuming the form of Rama; vidhaaya= having arranged; apratitarkitaam= an unimaginable; maayam= illusion.
"Otherwise, for your destruction, Yama, the lord of Death came himself assuming the form of Rama having arranged an unimaginable form of illusion."
athavaa vaasavena tvaM dharShito.asi mahaabala |
vaasavasya tu kaa shaktistvaaM draShTumapi saMyuge || 6-111-13
13. mahaabala= O the mighty lord!; athavaa= otherwise; tvam= you; dharShitaH asi= might have been overpowered; vaasavena= by Indra the lord of celestials; tu= but; vaasavasya= for Indra; kaa shaktiH= where is the capacity; tvaam draShTumapi= even to behold you; samyuge= in battle?
"O the mighty lord! Otherwise, you might have been overpowered by Indra the lord of celestials. But for Indra, where is the capacity even to behold you in battle?
vyaktameSha mahaayogii paramaatmaa sanaatanaH |
anaadimadhyanidhano mahataH paramo mahaan || 6-111-14
tamasaH paramo dhaataa shaN^khachakragadaadharaH |
shriivatsavakShaa nityashriirajayyaH shaashvato dhruvaH || 6-111-15
maanuShaM ruupamaasthaaya viShNuH satyaparaakramaH |
sarvaiH parivR^ito devairvaanaratvamupaagataiH || 6-111-16
sarvalokeshvaraH shriimaan lokaanaaM hitakaamyayaa |
saraakShasa pariivaaram hatavaaMstvaaM mahaadyutiH || 6-111-17
14-17. eShaH= this Rama; vyaktam= is certainly; mahaayogii= a great ascetic; sanaatanaH= an eternal person; anaadimaadhya nidhanaH= having no beginning, middle or end; mahaan paramaH= greater person; mahataH= than distinguished persons like Brahma; tamasaH paramaH= the one beyond ignorance; dhaataa= the nourisher; shaN^kha chakragadaadharaH= wielding a couch, a disc and a mace; shriivatsa vakShaaH= wearing the 'Srivatsa' mark on his chest; nitya shriiH= of lasting beauty; ajayyaH= incapable of being conquered; shaashvataH= a perpetual person; dhruvaH= being constant; paramaatmaa= soul of the universe; satya paraakramaH= truly mighty; sarva lokeshvaraH= the lord of all the worlds; shriimaan= the prosperous one; mahaadyutiH= having a great splendour; viShNuH= and Vishnu the lord of maintenance of the world; hitakaamyayaa= with a wish for the benefit; lokaanaam= of the worlds; aasthaaya= assuming; maanuShaM ruupam= a human form; parivR^itaH= surrounded; sarvaiH daivaiH= by all the gods; upaagataiH= who assumed; vaanaratvam= the form of monkeys; (Rama) hatavaan= killed; tvaam= you; saraakShapariivaaram= surrounded with demons.
"This Rama is certainly a great ascetic, an eternal person, having no beginning middle or end, greater than distinguished universal spirit like Brahma, the one beyond ignorance, the nourisher, wielding a conch, a disc and a mace, wearing the 'Srivatsa' mark on his chest, of lasting beauty, incapable of being conquered, a perpetual one, being the constant soul of the universe, truly mighty, the lord of all the worlds, the prosperous one having a great splendour and Vishnu, the lord of maintenance of the world with a wish to benefit the worlds, assuming a human form surrounded by all the gods in the form of monkeys, Rama killed you, surrounded by demons.
indriyaaNi puraa jitvaa jitan tribhuvaNaM tvayaa |
smaradbhiriva tadvairamindriyaireva nirjitaH || 6-111-18
18. puraa= in the past indriyaaNi= the senses; conquered; tvayaa= by you; tribhuvanam= the three worlds; jitam= were conquered; smaradbhiH iva= as though revenging; tat vairam= that enmity; tvam= you; nirjitaH= were conquered; indriyaireva= by those very senses.
"In the past, by performing a great penance, you conquered the senses and conquered the three worlds. Now, as if revenging that enmity, those very senses conquered you."
yadaiva hi janasthaane raakShasairbahubhirvR^itaH |
kharastava hato bhraataa tadaivaasau na maanuShaH || 6-111-19
yadaiva nagariin la~Nkaan duShpraveShaaM surairapi |
praviShTo hanumaanviiryaattadaiva vyathitaa vayam || 6-111-20
19-20. tadaiva tava bhraataa= the moment your brother; kharaH= Khara; hataH= was killed; asau= by Rama; janasthaane= in Janasthana; vR^itaH= though surrounded; bahubhiH raakShasai= by a multitude of demons; (it became evident that) na maanuShaH= Rama was really no mortal.
"The moment your brother Khara was killed by Rama in Janasthana, though surrounded by a multitude of demons, it became evident that Rama was really no mortal. We felt perturbed, the moment Hanuma penetrated, by dint of his prowess, deeply into the City of Lanka, which was difficult to be entered even for gods."
kriyataamavirodhashcha raaghaveNeti yanmayaa |
uchyamaano na gR^ihNaasi tasyeyan vyuShTiraagataa || 6-111-21
21. iyam vyuShTiH= this evil result; aagataa= has come; (upon you); tasya yat= since; na gR^ihNaasi= you did not heed to; uchyamaanam mayaa= my advice; iti= that; avirodhaH= no hostility; kriyataam= should be entered into; raaghaveNa= with Rama.
"This evil result has come upon you, since you did not heed to my advice, saying that no hostility should be entered into with Rama."
akasmaachchaabhikaamoasi siitaan raakShasapu~Ngava |
aishvaryasya vinaashaaya dehasya svajanasya cha || 6-111-22
22. raakShasapungava= O the foremost of demons!; vinaashaaya= for the annihilation; aishvaryasya= of your power; dehasya= of your body; svajanasya= and of your own people; asi= you were; abhikaamaH= having a desire; akasmaat= suddenly; siitaam= for Seetha.
"O the foremost of demons! For the annihilation of your power, your body and your own people, you conceived a desire for Seetha suddenly."
arundhatyaa vishiShTaan taan rohiNyaashchaapi durmate |
siitaan dharShayataa maanyaaM tvayaa hyasadR^ishaM kR^itam || 6-111-23
23. durmati= O the foolish one!; asadR^isham= an unworthy act; kR^itam hi= was indeed done; tvayaa= by you; dharShayataa= in offending; siitaam= Seetha; vishiShTaam= who was more distinguished; maanyaam= and more respectable; arundhatyaaH= than Arundhati; (wife of Sage Vasishta); rohiNyaashchaapi= and Rohini (the principal spouse of moon-god).
"O the foolish one! An unworthy act was indeed done by you, in offending Seetha, who was more distinguished and more respectable than Arundhati (wife of sage Vasishta) and Rohini (the principal spouse of moon-god)."
vasudhaayaa hi vasudhaaM shriyaH shriiM bhartR^ivatsalaam |
siitaaM sarvaanavadyaaN^giimaraNye vijane shubhaam || 6-111-24
aanayitvaa tu taaM diinaaM chadmanaatmasvaduuShaNa |
apraapya taM chaiva kaamaM maithiliisaMgame kR^itam || 6-111-25
pativrataayaastapasaa nuunaM dagdho.asi me prabho |
24-25. me prabho= O my lord; aatma svaduuShaNa= who annihilated yourself and your people!; vasudhaam= Seetha is the model of forbearance; vasudhaayaaH= even to Goddess Earth; shriim= and model of grace; shriyaH= to Lakshmi, the goddess of fortune and charm; bhartR^ivatsalaam= she is extremely fond of her husband; chhadmanaa= by recourse to a fraud; anayitvaa= in bringing; taam siitaam= that Seetha; vijane araNye= who was living in a lonely forest; sarvaanavadyaaNgiim= who was faultless of every limb; shubhaam= and charming; diinaam= though miserable; aatma svaduuShaNa= due to your own fault; apraapyachaiva= and having failed to fulfill; tam kaamam= that desire; maithiliisamgame= cherished by you for union with Seetha; nuunam dagdhaH asi= you have surely been consumed; tapasaa= by the asceticism of that woman; pativrataayaaH= devoted to her husband.
"O my lord, who annihilated yourself and your people! Seetha is the model of forbearance even to the Goddess Earth and a model of grace to Lakshmi, the goddess of fortune and charm. She is extremely fond of her husband. By a recourse to a fraud in bringing that Seetha in a lonely forest, faultless in every limb as she was, and charming though miserable, and having failed to fulfill your desire for union with Seetha and due to your own fault you have been surely consumed by the asceticism of that woman, devoted as she was to her husband."
tadaiva yanna dagdhastvaM dharShayaMstanumadhyamaam || 6-111-26
devaa bibhyata te sarve sendraaH saagnipurogamaaH |
26. (It is because) devaaH= the gods; sendraaH= together with Indra the ruler of gods; saagnipurogamaaH= including those headed by the fire-god; abhibhyata= fear; te= you; na dagdhaH iti yat= that you were not consumed; tadaiva= even while; tvam= you; dharShayan= were laying violent hands; tanu madhya maam= on Seetha, the slender-waisted woman.
"It is because, the gods together with Indra the ruler of gods including those headed by the fire-god fear you, that you were not consumed even while you were laying hands on Seetha, the slender-waisted woman."
avashyameva labhate phalaM paapasya karmaNaH |
ghoraM paryaagate kaale kartaa naastyatra saMshayaH || 6-111-27
27. atra naasti samshayaH= there is no doubt; kaale paryaagate= that when the time comes; kartaa= the doer; avashvameva= surely; labhate= reaps; ghoram= a harsh; phalam= fruit; paapasya karmaNaH= of his sinful deed.
"There is no doubt that when the time comes, the doer surely reaps a harsh fruit of his sinful deed."
shubhakR^ichchhubhamaapnoti paapakR^itpaapamashnute |
vibhiiShaNaH sukhaM praaptastvaM praaptaH paapamiidR^isham || 6-111-28
28. shubhakR^it= the doer of an auspicious act; aaproti= obtains; shubham= happiness; paapakR^it= the doer of a sinful act; ashnute= reaps; paapam= misery; vibhiishanaH= (While) Vibhishana; praaptaH= has obtained; sukham= happiness; tvam= you; praaptaH= met; iidR^isham paapam= with such an evil destiny.
"The doer of an auspicious act obtains happiness, while the doer of a sinful act reaps misery. While Vibhishana has obtained happiness, you met with such an evil destiny."
santyanyaaH pramadaastubhyaM ruupeNaabhyadhikaastataH |
anaN^gavashamaapannastvaM tu mohaanna budhyase || 6-111-29
29. santi= there are; anyaaH pramadaaH= other women; abhyadhikaaH= more excellent; ruupeNa= in form; tataH= than Seetha; tubhyam= for you; aapannah= Having got into; anN^ga vasham= the power of passion; mohaat= and from ignorance; tvam tu= you, however, na budhyase= could not know it.
"There are other women, more excellent in form than Seetha for you in your gynaecium. Having fallen a prey to the power of passion, you did not know it through ignorance."
na kulena na rUpeNa na daakShiNyena maithilii |
mayaadhikaa vaa tulyaa vaa tvan tu mohaanna budhyase || 6-111-30
30. maithili= Seetha; na tulyaa= is no match; mayaa= for me; kulena vaa= in birth; na adhikaavaa= much less superior to me; rupeNa= in beauty of form; na daakShiNyena= nor in amiability; tvam= you; na budhyase= did not perceive; tat= this; mohaat= through infatuation.
"Seetha is no match for me either in birth or in beauty or in amiability. You did not perceive this through infatuation."
sarvathaa sarvabhUtaanaaM naasti mR^ityuralakShaNaH |
tava taavadayaM mR^ityurmaithiliikR^italakShaNaH || 6-111-31
31. sarvadaa= at any time; naasti= there is no; alakShaNaH= causeless; mR^ityuH= death; sarva bhuutaanaam= for any living being; tava taavat= as for you; ayam maithiliikR^ita lakShaNaH= the cause is in the form of this Seetha.
"At any time, there is no causeless death for any living being. As for you, this Seetha has become a cause."
siitaanimittajo mR^ityustvayaa duuraadupaahR^itaH |
maithilii saha raameNa vishokaa vihariShyati || 6-111-32
32. tvayaa= by you; mR^ityuH= the death; siitaanimittajaH= born from a cause in the form of Seetha; upaahR^itaH= was brought; duuraat= from a distance; maithilii= Seetha; vishokaa= free from sorrow; vihariShyati= will be enjoying herself; raameNa saha= with Rama.
"Death which was brought about on account of Seetha was invited by you from a far-off distance. Free from sorrow, Seetha will now be enjoying herself with Rama."
alpapuNyaa tvahan ghore patitaa shokasaagare |
kailaase mandare merau tathaa chaitrarathe vane || 6-111-33
devodyaaneShu sarveShu vihR^itya sahitaa tvayaa |
vimaanenaanurUpeNa yaa yaamyatulayaa shriyaa || 6-111-34
pashyantii vividhaandeshaanstaanstaaMshchitrasragambaraa |
bhraMshitaa kaamabhogebhyaH saasmi viiravadhaattava || 6-111-35
33-35. aham tu= I, however; alpa puNyaa= whose stock of merit was deficient; patitaa= have fallen; ghore shoka saagare= into a terrific ocean of grief; yaa= I, who; vihR^itya= having enjoyed myself with you; kailaaseha= in Mount Kailasa; anurupena vimaanena= in suitable aericars; mandare= Mount Mandara; merau= Mount Meru; chaitrarathe vane= in the grove named Chaitraratha; tathaa= and; sarveShu= in all; devodyaaneShu= celestial gardens; (decked as I was) chitrasragambaraa= with lovely garlands and clad in colourful robes; atulayaa shriyaa= and invested in matchless splendour; yaami= visiting and; pashyantii= seeing; taan taan vividhaan deshaan= various lands of every description; bhramshitaa asmi= have now been deprived; kaama bhogebhyaH= of all sense-enjoyments; tava vadhaat= because of your death; siava= though the same; samvR^ittaa asmi= I stand transformed; anyena= into another as it were; dhik= woe be; chaNchalaa= to the flickering; shriyaH= fortunes; raajJnaam= of kings!
"I, however, whose stock of merit was deficient, have fallen into a terrific ocean of grief. I, who having enjoyed myself with you in suitable aerial cars in Mount Kailasa, mount Mandara, Mount Meru and in a grove named Chaitraratha and in all celestial gardens, decked as was with lovely garlands and clad in colorful robes and invested in matchless splendour, visiting and seeing various lands of every description have now been deprived of all sense- enjoyments because of your death. Though the same, I stand transformed into another as it were. Woe be to the flickering fortunes of kings!"
haa raajan sukumaaraM te subhru sutvaksamunnasam || 6-111-36
kaantishriidyutibhistulyamindupadmadivaakaraiH |
kiriiTakuuTojjvalitaM taamraasyaM diiptakuNDalam || 6-111-37
madavyaakulalolaakShaM bhuutvaa yatpaanabhuumiShu |
vividhasragdharaM chaaru valgusmitakathaM shubham || 6-111-38
tadevaadya tavaivaM hi vaktraM na bhraajate prabho |
raamasaayakanirbhinnaM raktaM rudhiravisravaiH || 6-111-39
viishiirNamedomastiShkaM ruukSham syandanareNubhiH |
36-39. haa! raajan= Alas, O king!; prabho= O lord!; yat vaktram= that face of yours; sukumaaram= which was so tender; subhru= and distinguished by charming eye-brows; sutvak= a glossy surface; samunnasam= having an exceptionally prominent nose; taamraasyam= coppery lips; diipta kuN^Dalam= and brilliant ear-rings; tulyam indupadma divaakaraiH= which vied with the mood, the lotus and the sun; kaanti shrii dyutibhiH= in loveliness light, and luster; kiriiTakuuTojjvalitam= was illumined by a number of diadems; bhuutvaa madavyaakula lolaakSham= which shone with its eyes wild and rolling through inebriety; paana bhuumiShu= in banqueting places; vividdha sragdharam= bore garlands of various kinds; chaaru= was lovely and charming (in every way); valgusmita shubham katham= was lit with a captivating smile and indulged in a delightful talk; tava tadeva= that face of yours; na bhraajate= does not actually sine; adya= as before today;
"Alas, O king! That face of yours which was so tender, O lord, and distinguished by charming eye-brows, a gloss surface, having an exceptionally prominent nose, coppery lips and brilliant ear-rings, which vied with the moon the lotus and the sun in loveliness, light and luster, was illumined by a number of diadems, which shone with its eyes wild and rolling through inebriety in banqueting places, bore garlands of various kinds, was lovely and charming in every way, was lit with a captivating smile and indulged in a delightful talk - that face of yours does not actually shine as before today pierced with Rama’s arrows, it lies dyed with streams of blood. It has its marrow shattered and has got soiled through the dust raised by the chariots."
haa pashchimaa me saMpraapta dashaa vaidhavyadaayinii || 6-111-40
yaa mayaasiinna saMbuddhaa kadaachidapi mandayaa |
40. haa= Alas!; pashchimaa dashaa= the last stage of my life; vaidhavya daayinii= which conferred widow ship; me= on me; sampraaptaa= has come; yaa= and which was; na asiit kadaachitapi= never at any time; sambuddhaa= contemplated; mayaa= be me; mandayaa= a stupid woman (as I am).
"Alas! The last stage of my life, which conferred widow ship on me, has come and which was never contemplated me at any time; a stupid woman as I am."
pitaa daanavaraajo me bhartaa me raakShaseshvaraH || 6-111-41
putro me shakrani rjetaa ityahaM garvitaa bhR^isham |
41. aham= I; bhR^isham garvitaa= was very much proud; iti= that; me pitaa= my father; daanavaraajaH= was a king of demons; me bhartaa= my husband; raakShaseshvaraH= was a lord of demons; me putraH= and my son; shakra nirjetaa= was a conqueror of Indra the lord of celestials.
"I was very much proud that my father was king of demons, my husband a lord of demons and my son, a conqueror of Indra the lord of celestials."
dR^iptaarimardanaaH shuuraaH prakhyaatabalapauruShaaH || 6-111-42
akutashchidbhayaa naathaa mametyaasiinmatirdR^iDhaa |
42. dR^iDhaa= the firm; matiH= conviction; aasiit= was there; iti= that; mama naathaaH= my guardians; dR^iptaarimardanaaH= were capable of crushing their arrogant adversaries; shuuraaH prakhyaata bala paursuShaaH= heroes as they were, renowned for their might and valour; akutashchidbhayaaH= and as such had no fear from any quarter.
"I had a firm conviction that my guardians were capable of crushing their arrogant adversaries, heroes as they were, renowned for their might and valour, and as such had no fear from any quarter."
teShaamevaMprabhaavaaNaaM yuShmaakaM raakShasarShabhaaH || 6-111-43
kathaM bhayamasaMbuddhaM maanuShaadidamaagatam |
43. katham= how; idam asambaddham bhayam= did this unknown danger; aagatam= come; maanuShaat= from a mortal; yuShmaakam= to you; teShaam evam prabhaavaaNaam= who were so powerful; raakShasarShabhaaH= O the foremost of demons!
"How did this unknown danger come from a mortal to you, who were so powerful?"
snigdendraniilaniilaM tu praaMshushailopamaM mahat || 6-111-44
keyuuraaN^gadavaiduuryamuktaahaarasragujjvalam |
kaantaM vihaareSvadhikaM diiptaM saMgraamabhuumiShu || 6-111-45
bhaatyabharaNabhaabhiryadvidyudbhiriva toyadaH |
tadevaadya shariiraM te tiikShNairnaikasharaishchitam || 6-111-46
punardurlabhasaMsparshaM pariShvaktuM na shakyate |
shvaavidhaH shalakairyadvadbaaNairlagnairnirantaram || 6-111-47
svarpitairmarmasu bhR^ishaM saMchinnasnaayubandhanam |
kShitau nipatitaM raajan shyaamaM vai rudhirachchhavi || 6-111-48
vjraprahaaraabhihato vikiirNa iva parvataH |
44-48. raajan= O king!; te shariiram= the very body of yours snigdhendraniila niilam= which was really dark as a glossy sapphire; praamshu mahat shailopamam= gigantic like a lofty mountain; keyuuraaNgada vaiduurya muktaahaara sragujjvalam= and resplendent with Keyuras and Angadas (two varieties of armlets), necklace of cat's eye-gems and pearls and wreaths of flowers; adhikam kaantam= which looked more charming; vihaareShu= during pleasure-walks; diiptam= and dazzling; sangraama bhuumiShu= in battle fields; yat= which; bhaati= shone; aabharaNa abhiH= with the lustre of jewels; toyadaH iva= as a rainy cloud; vidyudbhiH= with flashes of lightning; chitam= lies transfixed; tiikShNaiH naikasharaiH= with numerous sharp arrows; adya= today; punaH durlabha samsparsham= though it will be difficult for me to touch it again; na shakyate= it is no longer possible; pariShvaktum= to embrace; tadeva= it; sambhinna snaayubandhanam= it has tendons cut to pieces; baaNaiH= by arrows (of Rama); svarpitaiH= dug deep; marmasu= into your vital parts; lagnaiH= aim closely transfixed; shalakaiH yadvat= like the spines; shvaavidhaH= of a porcupine; shyaam= though spines; shvaavidhaH= of porcupine; shyaam= though dark of complexion; rudhira chhavi= it is now transformed into the colour of blood; nipatitam= and lies fallen; kShitau= on the ground; parvataH iva= like a mountain; vikiirNaH= broken into pieces; vajra prahaaraabhihataH= when hit by a stroke of thunder-bolt.
"O king! The body of yours which was really dark as glossy sapphire, gigantic like a lofty mountain and resplendent with Keyuras and Angadas (two varieties of armlets) and necklace of cat's eye-gems and pearls and wreaths of flowers, which body looked more charming during your pleasure-walks and dazzling in battle-fields, which shone with luster of jewels as a rainy cloud with flashes of lightning lies transfixed in numerous sharp arrows today. Though it will be difficult for me to touch it again, it is no longer possible to embrace it. It has tendons cut to pieces, by arrows of Rama, dug deep into your vital parts and closely transfixed like the spines of a porcupine. Though dark of complexion, it is now transformed into the colour of blood and lies fallen on the ground like a mountain broken into pieces when hit by a stroke of thunder-bolt."
haa svapnaH satyamevedaM tvaM raameNa kathaM hataH || 6-111-49
tvaM mR^ityorapi mR^ityuH syaaH kathaM mR^ityuvashaM gataH |
49. haa= Alas!; svapnaH= is it a dream?; idam= is it; satyameva= the reality?; katham= how; hataH= could you be killed; raameNa= by Rama?; syaaH= you were; mR^ityuH= death; mR^ityorapi= even to the death himself katham= how; gataH= did you depart from this world; mR^ityu vasham= falling under the sway of death?.
“Alas! Is it a dream? Is it the reality? But, how could you be killed by Rama? You were the death, even to Death himself. How did you depart from this world, falling under the sway of Death?
trailokyavasubhoktaaraM trailokyodvegadaM mahat || 6-111-50
jetaaraM lokapaalaanaaM kSheptaaraM shaMkarasya cha |
50. trailokyavasu bhortaaram= my husband enjoyed the wealth of all the three worlds; mahat trailokyodvegadam= he gave tremendous fear to the three worlds; jetaaram= he conquered; lokapaalaanaam= the guardians of the worlds; kSheptaaram= and lifted up; shankarasya= Lord Shiva (along with his seat, Mount Kailasa).
“My husband enjoyed the wealth of all the three worlds. He gave tremendous fear to the three worlds. He conquered the guardians of the worlds and lifted up Lord Shiva (along with his seat, Mount Kailasa).”
dR^iptaanaaM nigrahiitaaramaaviShkR^itaparaakramam || 6-111-51
lokakShobhayitaaraM cha naadairbhuutaviraaviNam |
51. nigrahiitaaram= (My husband) held down; dR^iptaanaam= the ones who were arrogant; aaviShkR^ita paraakramam= He manifested his prowess; loka kShobhayitaaram= and shook up the worlds; bhuuta viraaviNam= He caused the living beings to weep; naadaiH= with his roars.
“My husband held down those who were arrogant. He manifested his prowess and shook up the worlds. He caused the living beings to weep, with his roars.”
ojasaa dR^iptavaakyaanaaM vaktaaraM ripusaMnidhau || 6-111-52
svayuuthabhR^ityagoptaaraM hantaaraMbhiimakarmaNaam |
52. vaktaaram= he used to utter; dR^iptavaakyaanaam= arrogant words; ojasaa= with vigours; ripusamnidhau= in the presence of his enemies; svayuuthabhR^ityagoptaaram= he was the protector for his troop and to his servants; hantaaram= he was the killer; bhiima karmaNaam= of those who indulged in terrible acts.
“He used to utter arrogant words with vigour in the presence of his enemies. He was the protector for his troop and his servants. He was the killer of those who indulged in terrible acts.”
hantaaraM daanavendraaNaam yakShaaNaaM cha sahasrashaH || 6-111-53
nivaatakavachaanaaM cha saMgrahiitaaramaahave |
53. hantaaram= He was the killer; daanavendraaNaam= of the lords of demons; yakShaNaam cha= and Yakshas the supernatural beings; sahasrashaH= in thousands; samgrahiitaaram= he was drawing the demons called Nivatakavachas to himself; aahave= in battles.
“He was the killer of the lords of demons and Yakshas the super natural beings in thousands. He was drawing to himself, the demons called Nivatakavachas, in battles.”
naikayajJNaviloptaaraM traataaraM svajanasya cha || 6-111-54
dharmavyavasthaabhettaaraM maayaasraShTaaramaahave |
54. naikayaJNa viloptaaram= my husband ruined several sacrificial performances; traataaram= he was the protector; svajanasya cha= of his own people; dharmavyavasthaabhettaaram= he violated the moral order; maayaasraShTaaram= he created conjuring tricks; aahave= on battle-field.
“My husband ruined several sacrificial performances. He was the protector of his own people. He violated the moral order. He violated the moral order. He created conjuring tricks on the battle-field.”
devaasuranR^ikanyaanaamaahartaaraM tatastataH || 6-111-55
shatrustriishokadaataaraM netaaraM svajanasya cha |
55. aahartaaram= he used to bring; devaasura nR^ikanyaanaam= the virgin-daughters of gods, demons and human beings; tatastataH= from here and there; shatrustriishoka daataaram= he brought mourning to his enemy’s wives; netaaram= he was the leader; svajanasya= of his own people.
“He used to bring the virgin-daughters of gods, demons and human beings from here and there. He brought mourning to his enemy’s wives. He was the leader of his own people.”
laN^kaadviipasya goptaaraM kartaaraM bhiimakarmaNaam || 6-111-56
asmaakaM kaamabhogaanaaM daataaraM rathinaaM varam |
56. laN^kaadviipasya goptaaram= he was the protector of the island of Lanka; kartaaram= he was the doer; bhiima karmaNaam= of terrible deeds; daataaram= he was the bestower; kaama bhogaanaam= of desires and sensual gratifications; asmaakam= to us; varam= he was excellent; rathinaam= among the chariot-warriors.
“He was the protector of the island of Lanka. He was the doer of terrible deeds. He was the bestower of desires and sensual gratifications to us. He was excellent among the chariot-warriors.”
evaMprabhaavaM bhartaaraM dR^iShTvaa raameNa paatitam || 6-111-57
sthiraasmi yaa dehamimaM dhaarayaami hatapriyaa |
57. dR^iShTvaa= seeing; bhartaaram= my husband; evam prabhaaram= with such power; paatitam= struck down; raameNa= by Rama; ya= I, who; hata priyaa= having my husband killed; sthiraa asmi= an hard-heated; dhaarayaami= bearing; imam= this; deham= body.
“Seeing my husband with such power struck down by Rama, I, having my husband killed, am hard-hearted indeed, still bearing this body.”
shayaneShu mahaarheShu shayitvaa raakShaseshvara || 6-111-58
iha kasmaatpraasupto.asi dharaNyaaM reNuguNThitaH |
58. raakShaseshvara= O the king of demons!; kasmaat= why; asi= are you; shayitvaa= who were reposing; mahaarSheSu shayaneShu= on very valuable coaches; prasuptaH= are lying; reNuguN^Thita= covered with dust; dharaN^jaam= on ground?
“Having reposed on very valuable coaches, O the king of demons, why are you lying buried in sleep slumber on the bare ground and shrouded in dust?"
yadaa te tanayaH shasto lakShmaNenendrajidyudhi || 6-111-59
tadaa tvabhihataa tiicramadya tvasmi nipaatitaa |
59. yadaa indrajit=when Indrajit; te tanayaH= your son; shastaH= was killed; yudhi= in battle; lakShmaNena= by Lakshmana; tadaa= then; tiivram abhihataa= I was hard-hit; adyatu= and today of course; nipaatitaa asmi= I am completely beaten down.
“When Indrajit, your son was killed in battle by Lakshmana, I was hard-hit then and today, of course, I am completely beaten down.”
saahaM bandhujanairhiinaa hiinaa naathena cha tvayaa || 6-111-60
vihiinaa kaamabhogaishcha shochiShye shaashvatiiH samaaH |
60. hiinaa= bereft; bandhujanena= of kinsfolk; hiinaa= and forsaken; tvayaa cha= by you; naathena= my lord; vihiinaa= and deprived; kaamabhogaishcha= of desires and sensuous pleasures; saa aham= I, as such; shochiShye= shall lament; shashvatiiH samaah= for ever more years.
“Bereft of kinsfolk and forsaken by you, my lord, and deprived of desires and sensual enjoyments, I shall lament for ever more years.”
prapanno diirghamadhvaanaM raajannadya sudurgamam || 6-111-61
naya maamapi duHkhaartaaM na vartiShye tvayaa vinaa |
61. raajan= O king!; adya= today; prasannaH= you obtained; diirgham adhvaanam= a long path; sudurgamam= very difficult to be traversed; naya= take; maamapi= me too; duHkhaartaam= tormented by grief as I am; tvayaa vinaa= without you= na vartiShy= I shall not survive.
“O king! Having embarked today on a long journey, which is very difficult to be traversed, take me too with you, tormented as I am with grief. I shall not survive without you.”
kasmaattvaM maaM vihaayeha kR^ipaNaam gantumichchhasi || 6-111-62
diinaaM vilapatiiM mandaaM kiM vaa maaM naabhibhaaShase |
62. kasmaat= why; tvam ichchhasi= do you intend; gantum= to go; vihaaya= leaving; maam= me; iha= here; kR^ipaaNam= miserable as I am; kimva= why; maabhibhaaShase= you not speak; maam= to me; diinaam= the sad; vilaptiim= the lamenting; mandaam= and the unfortunate one?.
“Why do you intend to go, leaving me here, miserable as I am? Why do you not speak to me, a sad and lamenting creature, and unfortunate as I am?”
dR^iShTvaa na khalvabhikruddho maamihaanavaguNThitaam || 6-111-63
nirgataaM nagaradvaaraatpadbhyaamevaagataaM prabho |
63. prabho= O, Lord!; na abhikruddhaH khalu= are you not indeed enraged; dR^iShTvaa= in seeing; maam= me; iha= here; nirgagataam= having come out; nagara dvaaraat= through the City-gate; aagataam padbhyaameva= coming on foot; anavaguNThitaam= unveiled; eva= in this way?
“O Lord! Are you not indeed enraged, in seeing me on foot in this way out through the city-gate, unveiled and come on foot in the way?
pashyeShTadaara daaraaMste bhraShTalajjaavaguNThanaan || 6-111-64
bahirniShpatitaan sarvaan kathaM dR^iShTvaa na kupyasi |
64. iShTadaara= O lover of your consorts!; pashya= look at; te sarvaan daaraan= all your spouses; niShpatitaan= who came; bahiH= out bhraShTa lajjaavaguNThanaan= with their veils dropped off; katham na kupyasi= why are you not getting enraged; dR^iShTvaa= in seeing this?
“O lover of your consorts! Look at all your spouses, who came out, with their veils dropped off. Why are you not getting enraged in seeing this?”
ayam kriiDaasahaayaste.anaatho laalapyate janaH || 6-111-65
na chainamaashvaasayasi kiM vaa na bahumanyase |
65. ayam janaH= this Mandodari; kriiDaasahaayaH= who was helping in your sport; te= with you; laalapyate= is weeping; anaathaH= with helplessness; na cha aashvaasayasi= you are not consoling; enam= her; na bahumamyase kim vaa= do you not have a high esteem of her?.
“This Mandodari, who was helping in your sport with you, is weeping with helplessness. You are not consoling her. Do you not have a high esteem of her?”
yaastvayaa vidhavaa raajan kRitaa naikaaH kulastriyaH || 6-111-66
pativrataa dharmarataa gurushushruuShaNe rataaH |
taabhiH shokaabhitaptaabhiH shaptaH paravashaM gataH || 6-111-67
tvayaa viprakR^itaabhiryattadaa shaptaM tadaagatam |
66-67. paravasham gataH= you have fallen under the sway; taabhiH= of your enemies; shaptaH= in that you were cursed; naikaaH= by the numerous; kulastriyah= women of noble lineage; yaah pativrataaH= who though devoted to their husband; dharmarataaH= fond of piety; rataaH guru shuShruuShaNe= and intent on the service of their elders; kR^itaaH vidhavaaH= had been widowed; tvayaa= by you; raajan= had been widowed; tvayaa= by you; raajan= O king; shokaabhataptaabhiH= and were accordingly tormented with grief; yat shaptam= that curse which was pronounced; viprakR^itaabhiH= by those woman; tadaa= at that time; tvaya= on their having been wronged by you; tat= that aagatam= has fallen (on you).
“You have fallen under the sway of your enemies in that you were cursed by the numerous women of noble lineage, who, though devoted to their husband, fond of piety and intent on the service of their elders, had been widowed by you, O king, and were accordingly tormented with grief. That curse which was pronounced at that time by those aggrieved women on their having been wronged by you, has fallen on you.”
pravaadaH satya evaayaM tvaaM prati praayasho nR^ipa || 6-111-68
pativrataanaaM naakasmaatpatantyashruuni bhuutale |
68. praayashaH= probably; ayam= this; pravaadaH= popular saying; (that) ashruuNi= the tears; pativrataanaam= of virtuous wives; na patanti= do not generally fall; bhuutale= on the ground; akasmaat= in avain; satya eva= has come out true; tvaam prati= in your case; nR^ipa= O king!.
“The popular saying that ‘the tears of virtuous wives d not generally fall on the ground in vain’ has come out probably true in your case O king!”
kathaM cha naama te raajan lokaanaakramya tejasaa || 6-111-69
naariichauryamidaM kShudraM kR^itaM shauNDiiryamaaninaa |
69. katham cha naama= how; idam= this; kShudram= mean; naariichauryam= act of abducting a lady; kR^itam= was done; shauN^Diiryamaaninaa= by you who were proud of your prowess; aakramya= invading; lokaam= the worlds; te tejasaa= with your vital power, raajan= O, king!
“How was this mean act of abducting a lady, done by you, who having invaded the three worlds, were proud f your prowess?”
apaniiyaashramaadraamaM yanmR^igachchadmanaa tvayaa || 6-111-70
aaniitaa raamapatnii sa tatte kaataryalakShaNam |
70. tat= that; te kaatarya lakShaNam= was a mark of your cowardice; aashramaat= (that) from a hermitage; saa= that; raamapatnii= Rama’s consort yat aamiitaa= was a= by you; borne away tvayaa= by you; mR^igachchhadmanaa= in the pretext of a deer; apaniiya= by luring away; raamam= Rama; aashramaat= from his hermitage.
“It was indeed a mark of your cowardice that Rama’s consort was borne away by you, after luring away Rama from his hermitage in the pretext of deer”
kaataryaM na cha te yuddhe kadaachitsaMsmaraamyaham || 6-111-71
tattu bhaagyaviparyaasaannuunaM te pakvalakShaNam |
71. aham= I; na samsmaraami= do not recall; te kaataryaami= your faint-heartenedness; kadaachit= at any time; yuddhe= on the battle-field; tattu= that abduction of Seetha, however; bhaagya viparyaasaat= was due to your ill-luck; te pakva lakShaNam= as the result of your sins; muunam= certainly.
“I do not recall your faint-heartedness at any time on the battle-field. That case of abduction of Seetha, however, was due to your ill-luck and certainly as the result of your sins.”
atiitaanaagataarthajJNo vartamaanavichakShaNaH || 6-111-72
maithiliimaahR^itaam dR^iShTvaa dhyaatvaa niHshvasya chaayatam |
satyavaaksa mahaabaaho devaro me yadabraviit || 6-111-73
ayan raakShasamukhyaanaaM vinaashaH paryupasthitaH |
kaamakrodhasamutthena vyasanena prasa~Nginaa || 6-111-74
72-74. mahaabaaho= O the mighty armed one!; saH me devaraH= (Whatever) my younger brother-in-law, vibhishana; atiitaanaagataarthajJNaH= who knows matters relating to the past and of the future; vartamaana vichakShaNaH= and also conversant with the present; abraviit= said; dhyaatvaa= after reflecting; niHshvashvasya= and sighing; aayatam= for long; dR^iShTvaa= on seeing; maithiliim= Seetha; aahR^itaam= abducted (by you); ‘vinaashaH= the destruction; ayam raakShamukhyanaam= of the chiefs among the demons; paryupasthitaH= is now imminent; saH satyavaak= have become true words; kaama krodha samuthena= had come from the lust, wrath; prasaNginaa vyasanena= and addiction to the vice of deep attachment.
"O the mighty armed one! Whatever my younger brother-in-law, Vibhishana who knows matters relating to the pat and of the future and also conversant with the present said after reflecting and sighing for long, on seeing Seetha abducted by you: 'The destruction of the chiefs among the demons now is imminent, have become true words. This misfortune had come from the lust, wrath and addiction to the vice of deep attachment."
nirvR^ittastvatkR^ite.anarthaH so.ayaM muulaharo mahaan |
tvayaa kR^itamidan sarvamanaathaM rakShasaan kulam || 6-111-75
75. saH ayam= this; mahaan anarthaH= major disaster; nirvR^ittaH= occured; muulaharaH= destroying our very root; tvatnimittam= because of you; idam= this; sarvam= entire; raakShasam kulam= race of demons; kR^itam anaatham= has been deprived of its protector; tvayaa= by you.
"This major disaster occurred, destroying our very root, because of you. This entire race of demons has been deprived of its protector, by you."
na hi tvan shochitavyo me prakhyaatabalapauruShaH |
striisvabhaavaattu me buddhiH kaaruNye parivartate || 6-111-76
76. prakhyaate bala pauruShaH= having illustrious strength; nahi= are indeed not; shochitavyaH= do not deserve to be lamented for; me= by me; striisvabhaavaat= but, because of feminine nature; me buddhiH= my mind; parivartate= is learning; kaaruNye= towards melancholy.
"You, who were far illustrious for your strength and prowess, do not deserve to be lamented for by me. But, because of feminine nature, my mind is leaning towards melancholy."
sukR^itan duShkR^itaM cha tvaM gR^ihiitvaa svaaM gatiM gataH |
aatmaanamanushochaami tvadviyogena duHkhitaam || 6-111-77
77. gR^ihiitvaa= by taking away; sukR^itam= merit; duShkR^itam cha= and sin; tvam= you; gataH= obtained; svaam= your; gatim= course of fate; tvadvinaashena= by your death; anushochaami= I am mourning; aatmaanaam= about my own self; duHkhitaam= so afflicted as I am.
"By taking away your merit and sin, you obtained your course of fate. I, however, mourn for my own self, so afflicted as I am, by your death."
suhR^idaaM hitakaamaanaaM na shrutaM vachanaM tvayaa |
bhraatR^iiNaaM chaiva kaartsnyena hitamuktaM dashaanana || 6-111-78
78. dashaananaa= O Ravana!; vachanam= the advice; suhR^idaam= of your friends; hita kaamaanaam= who wish for your welfare; na shrutam= was not heard; tvayaa= by you; na= nor; hitam= the words of welfare; uktam= spoken; bhraatR^iiNaam cha= by your brothers; kaartsnyana= completely.
"O Ravana! You did not hear the advice of your friends, who wish for your welfare. Nor did you hear the words of your brothers completely."
hetvarthayuktaM vidhivachchhreyaskaramadaaruNam |
vibhiiShaNenaabhihitaM na kR^itaM hetumattvayaa || 6-111-79
79. abhitam= the counsel offered; vibhiiShaNena= by Vibhishana; hatvarthayuktam= which was endowed with reason and meaning; vidhivat= according to rule of conduct; shreyaskaram= wholesome; adaaruNam= gentle; hetumat= and well-founded; na kR^itam= was not implemented; tvayaa= by you.
"The counsel offered by Vibhishana, which was endowed with reason, meaning, rule of conduct, wholesome, gentle and well-founded, was not implemented by you."
maariichakumbhakarNaabhyaaM vaakyaM mama pitustathaa |
na shrutaM viiryamattena tasyedaM phalamiidR^isham || 6-111-80
80. maariichakumbhakarNaabhyaam= the advices offered by Mareecha and Kumbhakarna; tathaa= and; mama= my advice; pitruH vaakyam= the words of my father; na shrutam= have not been heeded; viiryamattena= by you, who were arrogant of your prowess; tasya iidR^isham= what is followed; idam phalam= is a bitter consequence (of your perversity).
"The advices offered by Mareecha, Kumbhakarna, myself and my father have not been heeded by you, who were arrogant of your prowess. What is followed is a bitter consequence of your perversity."
niilajiimuutasaMkaasha piitaambhara shubhaaN^gada |
svagaatraaNi vinikShipya kiM sheShe rudhiraaplutaH || 6-111-81
81. niilajiimuuta samkaasha= my lord, resembling a dark cloud in hue; piitaambara= clad in yellow; shubhaaN^gada= and decked with brilliant armlets!; kim= why; sheShe= are you lying; svagaatraaNi= with your limbs; vinikShipya= cast away on the ground; rudhiraaplutaH= and anointed with blood?
"My lord, resembling a dark cloud in hue, clad in yellow and decked with brilliant armlets, why are you lying with your limbs, cast away on the ground and bathed in blood?"
prasupta iva shokaartaaM kiM maaM na pratibhaaShase |
mahaaviiryasya dakShasya saMyugeSvapalaayinaH || 6-111-82
yaatudhaanasya dauhitra kiM maaM na pratibhaaShase |
82. prasuptaH iva= as though fast asleep; kim= why; na pratibhaaShase= are you not replying; maam= to me; dauhitriim= the granddaughter; yaatudhaanasya= of Sumali, the demon; dakShasya= who was clever; mahaaviirasya= endowed with extraordinary prowess; apalaayinaH= and never retreated; samyugeShu= in battle; shokaartam= tormented with grief as I am.
"As though fast asleep, why are you not replying to me, the granddaughter of Somali the demon who was clever, endowed with extraordinary prowess and never retreated in battles, tormented with grief as I am?"
uttiShThottiShTa kiM sheShe nave paribhave kR^ite || 6-111-83
adya vai nirbhayaa laN^kaaM praviShTaaH suuryarashmayaH |
83. uttiShTha, uttiShTha= arise, arise!; kR^ite= after getting; nave paraabhave= a fresh insult; kim= why; sheShe= are you lying down?; suuryarashmayaH= the sun's rays; praviShTaaH= have entered; laN^kaam= Lanka; adya= today; nirbhayaaH= without any fear.
"Arise, arise! Why are you lying down, though subjected to a fresh insult? The sun's rays have penetrated deep into Lanka today, without any fear."
yena suudayase shatruun samare suuryavarchasaa || 6-111-84
vajraM vajradharasyeva so.ayaM te satataarchitaH |
raNe bahupraharaNo hemajaalapariSkR^itaH || 6-111-85
parigho vyavakiirNaste baaNaishchhinnaH sahasradhaa |
84-85. chhinnaH= torn; sahasradhaa= into thousand pieces; aam parigham= that very iron bludgeon; te= of yours; suurya varcasaa= which was brilliant as the sun; vajram iva= like a thunderbolt; vajradharasya= of Indra; yena= with which; suudayase= you killed; shatruun= your enemies; samare= in the battle-field; satataarchitaH= which was constantly honoured by you; bahupraharaNaH= which had struck many; raNe= in battle; hemajaalapariShkR^itaH= and which was decked with gold; vyavakiirNaH= lies scattered.
"Torn into thousand pieces, that iron bludgeon of yours, which was brilliant as the sun, like a thunderbolt of Indra, with which you killed your enemies in the battle-field, which was constantly honoured by you, which had struck many in battle and which was decked with gold, lies scattered."
priyaamivopasaMgR^ihya kim sheShe raNamediniim || 6-111-86
apriyaamiva kasmaachcha maaM nechchhasyabhibhaaShitum |
86. kim= why; sheShe= are you lying down; upasamgR^ihya= embracing; raNa mediniim= the battle-ground; priyaamiva= as one would embrace a loved one?; kasmaat= why; nechchhasi= do you not feel inclined; abhibhaaShitum= to reply; maan= to me; apriyaamiva= as though I were abhorrent (to you)?
Why are you lying down, embracing the battle-ground, as one would embrace a loved one? Why do you not feel inclined to reply to me, as though I were abhorrent to you?"
dhigastu hR^idayan yasyaa mamedaM na sahasradhaa || 6-111-87
tvayi pa~nchatvamaapanne phalate shokapIDitam |
87. dhik astu= woe be to me; yasyaaH= that; idam hR^idayam= this heart; mama= of mine; na phalate= is not burst asunder; sahasradhaa= into thousand pieces; shoka piiDitam= tormented as I am with grief; tvayi aapanne= now that you have returned; paN^chatvam= to the five elements.
"Woe be to me, that my heart is not bursting into pieces, tormented as I am with grief, now that you have returned to the five elements."
ityevaM vilapantii saa baaSpaparyaakulekShaNaa || 6-111-88
snehopaskannahR^idayaa tadaa mohamupaagamat |
88. vilapantii= lamenting; ityevam= in this way; saa= that Mandodari; baaShpa paryaakulekShaNaa= with her eyes filled with tears; snehopaskannahR^idayaa= and her heart moistened with love; tadaa= at that time; upaagamat= fell into; moham= a swoon.
Lamenting thus, with her eyes filled with tears and her heart moistened with love, Mandodari, at that time, fell into a swoon.
kashmalaabhihataa sannaa babhau saa raavaNorasi || 6-111-89
saMdhyaanurakte jalade diiptaa vidyudivojjvalaa |
89. raavaNorasi= (Fallen on) the breast of Ravana; saa sannaa= the dispirited Mandodari; kashmalaabhihataa= stricken as she was with grief; babhau= shone; diiptaa ujjvalaa vidyut iva= like a vivid flash of lightning; jalade= across a rainy cloud; samdhyaanurakte= reddened by the glow of twilight.
Fallen on the breast of Ravana, that dispirited Mandodari, stricken as she was with grief, shone like a vivid flash of lightning across a rainy cloud, reddened by the flow of twilight.
tathaagataaM samutthaapya sapatnyastaaM bhR^ishaaturaaH || 6-111-90
paryavasthaapayaamaasuu rudantyo rudatiiM bhR^isham |
90. samutthaapya= raising up; taam= Mandodari; tathaagatam= who was in that condition; bhR^isham rudantiim= bitterly weeping; sapatnyaiH= her co-wives; rudantyaH= who were also weeping; bhR^ishaaturaaH= very much distressed as they were; paryavasthaapayaamaasuH= consoled her.
Raising up Mandodari, who was in that condition bitterly weeping, her co-wives who were also weeping, very much distressed as they were, began to console her (as follows):
kiM te na viditaa devi lokaanaaM sthitiradhruvaa || 6-111-91
dashaavibhaagaparyaaye raajJNaaM vai chaJNchalaaH shriyaH |
91. te na viditaa kim= don't you know; adhruvaa sthitiH= the uncertain state; lokaanaam= of the worlds; devi= O queen! raajJNaam shriyaH= that wealth of kings; chaNchalaaH= is unsteady; dashaavibhaagaparyaaye= when there is a change in the tide of their fate?
"Don't you know the uncertain state of the worlds, O queen, that the wealth of kings is unsteady, when there is a change in the tide of their fate?"
ityevamuchyamaanaa saa sashabdaM prarudoda ha || 6-111-92
snaapayantii tadaasreNa stanau vaktraM sunirmalam |
92. uchyamaanaa= while they were consoling; ityevam= thus; saa= she; asreNa= with her tears; snaapayantii= moistening; sunirmalam vaktram= her very pure face; stanau= and breasts; praruroda ha= wept; sushabdam= very loudly; tadaa= at that moment.
While they were consoling thus, Mandodari, moistening her breasts and her spotless face in tears, wept aloud at that moment.
etasminnantare raamo vibhIShaNamuvaacha ha || 6-111-93
sanskaaraH kriyataaM bhraatuH striyashchaitaa nivartaya |
93. etasmin antare= In the meanwhile; raamaH= Rama; uvaacha ha= spoke; vibhiiShaNam= to Vibhishana (as follows): bhraatuH= samskaaraH= let the obsequies of your brother; kriyataan= be performed; strigaNaaH= let these crews of woment; parisaantvyataam= be consoled.
In the meanwhile, Rama spoke to Vibhishana as follows: "Let the obsequies of your brother be performed and let these crews of women be consoled."
tamuvaacha tato dhiimaan vibhiiShaNa idaM vachaH || 6-111-94
vimR^ishya buddhyaa dharmajJNo dharmaarthasahitaM hitam |
94. tataH= thereupon; dhiimaan vibhiiShaNaH= the intelligent Vibhishana; dharmajJNaH= the knower of virtue; vimR^ishya= reflecting; buddhyaa= with his intellect; uvaacha= spoke; idam vachaH= the following words; dharmaarthasahitam= which were in conformity with righteousness; hitam= and self-interest.
Reflecting with his intellect, the intelligent Vibhishana, the knower of virtue, thereupon, spoke to Rama, the following words, which were in conformity with righteousness and self-interest.
tyaktadharmavratan krUraM nR^ishansamanR^itaM tathaa || 6-111-95
naahamarhoasmi sanskartuM paradaaraabhimarshakam |
95. aham= I; arhaH na asmi= am not obliged; samskartum= to perform the obsequies; tyaktadharmavratam= to him, who had abandoned the vow of virtue; kruram= who was cruel; nR^ishamsam= who killed human beings; tathaa= and; anR^itam= who was cheating; paradaaraa bhimarshinam= and who was longing for others' wives.
"I am not obliged to perform the obsequies to him, who had abandoned the vow of virtue, who was cruel, who killed human beings, who was a cheater and who had longed for others' wives."
bhraatR^irUpo hi me shatrureSha sarvaahite rataH || 6-111-96
raavaNo naarhate pUjaaM pUjyoapi gurugauravaat |
96. eShaH raavaNaH= this Ravana; rataH= who was interested; sarvaahite= in wishing evil to all; pujyo.api= though venerable; gurugauravaat= as a respectable elder; na arhate= is not fit; puujaam; for honour; me shatruH= he is my enemy; braatR^iruupaH= in the form of a brother.
"This Ravana, who was interested in wishing evil to all, though venerable as a respectable elder, is not fit for honour. He is my enemy, in the guise of a brother."
nR^ishansa iti maan raama vakShyanti manujaa bhuvi || 6-111-97
shrutvaa tasya guNaansarve vakShyanti sukR^itaM punaH |
97. raama= O Rama!; maanujaaH= the human beings; bhuvi= on this earth; vakShyanti= may speak; maam= about me; nR^ishamsaH iti= as ruthless (if I do not perform obsequies); punaH= again; shrutvaa= after hearing; tasyaaguNaan= about is bad qualities; sarve= all of them; vakShyanti= will speak of it; sukR^itam= as a good act.
"If I do not perform obsequies, O Rama, the human beings on earth will speak about me as ruthless. But, on hearing about his bad qualities all of them will speak of it as a good act."
tachchhrutvaa paramapriito raamo dharmabhR^itaan varaH || 6-111-98
vibhiiShaNamuvaachedan vaakyaGYo vaakyakovidam |
98. shrutvaa= hearing; tat= those words; raamaH= Rama; varaH= the best; dharma bhR^itaam= among the supporters of virtue; vaakya kovidaH= and skilled in speech; parama priitaH= was very much pleased; uvaacha= and spoke; idam= the following words; vibhiiShaNam= to Vibhishana; vaakyajJNam= the intelligent one in speech.
Hearing those words, Rama the best among the supporters of virtue and skilled in speech, was very much pleased and spoke the following words to Vibhishana, the intelligent one in his speech.
tavaapi me priyan kaaryaM tvatprabhavaachcha me jitam || 6-111-99
avashyan tu kShaman vaachyo mayaa tvaM raakShaseshvara |
99. raakShaseshvara= O king of demons!; priyam= a favourite act; kaaryam= is to be done; tava= to you; me api= by me too; jitam= (the battle) was won; mayaa= by me; tvatprabhaavaat= because of you; avashyam= certainly; kShamam= an appropriate advice; vaachyaH= is to be told; mayaa= by me.
"O king of demons! I too have to do a favour to you. I won the battle because of you. Certainly I have to give you an appropriate advice."
adharmaanR^itasanyuktaH kaamameSha nishaacharaH || 6-111-100
tejasvii balavaa~nshUraH sa~NgraameShu cha nityashaH |
100. eShaH= this; nishaacharaH= demon; adharmaaNR^ta samyuktaH= may be full of unrighteous and falsehood; tu= but; tejasvii= (he was) brilliant; balavaan= strong; nityashaH shuraaH cha= and ever a brave warrior; samgraameShu= in battles.
"This demon may be full of unrighteousness and falsehood. But, he was brilliant, strong and ever a brave warrior in battles."
shatakratumukhairdevaiH shruuyate na paraajitaH || 6-111-101
mahaatmaa balasampanno raavaNo lokaraavaNaH |
101. shruuyate= it is heard that; raavaNaH= Ravana; mahaatmaa= who was mighty; balasampannaH= endowed with strength; lokaraavaNaH= and who was causing people to cry; na paraajitaH= was not conquered; viiraiH= by the chiefs; shatakratumukhaiH= like Indra and others.
"It is heard that Ravana who was mighty, endowed with strength and who was causing people to cry, was not conquered by the chiefs like Indra and others."
maraNaantaani vairaaNi nirvR^ittaM naH prayojanam || 6-111-102
kriyataamasya sanskaaro mamaapyeSha yathaa tava |
102. vairaaNi= hostilities; maraNaantaani= end with death; naH= our; prayojanam= purpose; nirvR^ittam= has been accomplished; asya samskaaraH= let his funeral rites; kriyataam= be performed; eShaH= he; maam api= is as good mine also; yathaa tava= as yours.
"Hostilities end with death. Our purpose has been accomplished. Let his funeral rites be performed. He is even as good mine also, as yours."
tvatsakaashaanmahaabaaho sanskaaran vidhipuurvakam || 6-111-103
paaptu marhati dharmeNa tvaM yashobhaagbhaviShyasi |
103. vidhipuurvakam= according to rule; dashagriivaH= Ravana; arhati= is eligible; praaptum= to get; samskaaram= obsequies; tvatsakaashaat= from you; dharmeNa= by usage; tvam= you; bhaviShyasi= will become yashobhaak= fit for glory.
"According to rule, Ravana is eligible to get the last rites on his dead body from you, by usage. You will also become fit for glory."
raaghavasya vachaH shrutvaa tvaramaaNo vibhiiShaNaH || 6-111-104
sanskaareNaanuruupeNa bhraataraM raavaNam hatam |
104. shrutvaa= having heard; vachaH= the words; raaghavasya= of Rama; vibhiiShaNaH= Vibhishana; tvaramaaNaH= in haste; aarebhe= began; samskaarayitum= to do obsequies; hatam bhraataram= to his dead brother; raavaNam= Ravana.
Having heard the words of Rama, Vibhishana in haste began to do obsequies to Ravana, his dead brother.
sa pravishya puriiM laN^kaaM raakShasendro vibhiiShaNaH || 6-111-105
raavanasyaagnihotraM tu niryaapayati satvaram |
105. pravishya= entering; laN^kaam puriim= the City of Lanka; saH vibhiiShaNaH= that Vibhishana; raakShasendraH= the lord of demons; satvaram= quickly; niryaapayati= concluded; agnihotram= the Agnihotra (act of poring oblations into the sacred fire); raavaNasya= carried on by Ravana.
Entering the City of Lanka, that Vibhishana, the lord of demons, quickly concluded the Agnihotra (the act of pouring oblations into the sacred fire) carried on by Ravana.
shakaTaan daaruruupaaNi agniin vai yaajakaaMstathaa || 6-111-106
tathaa chandanakaaShThaani kaaShThaani vividhaani cha |
agaruuNi sugandhiini gandhaaMshcha surabhiiMstathaa || 6-111-107
maNimuktaapravaaLaani niryaapayati raakShasaH |
106-107. raakShasaH= Vibhishana; niryaatayati= actually caused to be brought together; shakaTaan= carts; daaruruupaaNi= excellent varieties of firewood; agniin= the three sacred fires; tathaa= and; yaajajaan= the priests required to officiate at the obsequies; tathaa= and; chandanakaaShThaani= logs of sandalwood; vividhaani kaaShThaani= various types of fire wood; sugandhiini agaruuNi= pieces of fragrant aloe-wood; gandhaamshcha= odorous; surabhiin= perfumes; tathaa= and; maNimuktaapravaaLaani= gems, pearls and corals.
Vibhishana actually caused to be brought together, carts, excellent varieties of firewood, the three sacred fires and the priests required to officiate at the obsequies, logs of sandalwood, various types of firewood, pieces of fragrant aloe-wood, odorous perfumes, as well as gems, pearls and corals.
aa jagaama muhuurtena raakShasaiH parivaaritaH || 6-111-108
tato maalyavataa saardhaM kriyaameva chakaara saH |
108. parivaaritaH= surrounded; raakShasaiH= with demons; aajagaama= (he) came back; muhurtena= for a while; tataH= thereupon; saH= he; maalyavataasaartham= together with Malyavan (the father of his own mother); chakaara kriyaam= initiated the obsequies.
Surrounded with demons, he came back for a while and thereupon, Vibhishana along with malyavan (the father of his own mother) initiated the obsequies.
sauvarNiiM shibikaaM divyaamaaropya kShaumavaasasam || 6-111-109
raavaNaM raakShasaadhishamashrupuurNamukhaa dvijaaH |
tuuryaghoShaishcha vividhaiH stuvadbhishchaabhinanditam || 6-111-110
pataakaabhishcha chitraabhiH sumanobhishcha chitritaam |
utkShipya shibikaaM taaM tu vibhiiShaNapurogamaaH || 6-111-111
dakShiNaabhimukhaaH sarve gR^ihya kaaShThaani bhejire |
109-111. aaropya= placing; raavaNam= Ravana; kShauma vaasanam= who was covered with linen; tuuryaghoShaiH= hailed with blasts of various musical instruments; stuvadbhiH= as well as panegyrists; raakShasaadhiisham= the lord of demons; divyaam= in a beautiful; sauvarNiim shibikaam= golden palanquin; sarve dvijaaH= all Brahmanas (forming part of the demon's race, which was apparently divided into four classes, like human beings) ashrupuurNamukhaah= (stood round him) with their faces filled with tears; utkShipya= lifting up; taam shibikaam= that palanquin; chitritaam= which had been decorated; chitraahiH pataakaabhishcha= chitritaam= which had been decorated; chitraabhiH pataakaabhishcha= with colourful flags; sumanobhiH= and flowers; gR^ihya= and taking up; kaaShThaani= blocks of wood; vibhiiShaNa purogamaaH= all the demons for their part with Vibhishana in front; bhejire= proceeded; dakShiNaabhimukhaaH= with their faces turned towards the south.
Placing Ravana, the lord of demons, who was covered with linen, accompanied by blasts of various musical instruments as well as panegyrists singing his the Brahmanas (forming part of the demon's race, which was apparently divided into four classes, like human beings) stood around him with their faces filled in tears. Lifting up that palanquin, which had been decorated with colorful flags and flowers and taking up blocks of wood, all the demons for their part, with Vibhishana in front, proceeded with their face turned towards the south.
agnayo diipyamaanaaste tadaadhvaryusamiiritaaH || 6-111-112
sharaNaabhigataah sarve purastattasya te yayuH |
112. te= those; agnayaH= sacrificial fires; diipyamaanaaH= were ignited; adhvaryu samiiritaaH= and re-animated, as they were, by Adhvaryu priests the performers of the sacrificial act; tadaa= at that time; te= those fires; sharaNaabhigataaH= were contained in earthen pots; yayuH= went; purastaat= in front; tasya= of Ravana's body.
Those sacrificial fires were ignited and re-animated, as they were, by Adhvaryu priests, the performers of the sacrificial act, at that time. Those sacrificial fires were contained in earthen pots and went in front of Ravana's body.
antaHpuraaNi sarvaaNi rudamaanaani satvaram || 6-111-113
pR^iShThato.anuyayustaani plavamaanaani sarvataH |
113. taani sarvaaNi= all those; antaHpuraaNi= women of the gynaecium; rudamaanaani= while weeping; annyayuH pR^iShThataH satvanam= followed at his heels with quick paces; plavamaanaani sarvataH= stumbling as they were, on all sides.
All those women of the gynaecium, while weeping, followed at his heels with quick paces, stumbling, as they were, on all sides.
raavaNam prayate deshe sthaapya te bhR^ishaduHkhitaaH || 6-111-114
chitaaM chandanakaaShThaishcha padmakoshiirasaMvR^itaam |
braahmyaa saMvartayaamaasuu raaN^kavaastaraNaavR^itaam || 6-111-115
vartate vedavihito raajJNo vai pashchimaH kratuH |
114-115. sthaapya= keeping; raavaNam= (the body of ) Ravana; prayate deshe= on a consecrated spot; (Vibhishana and others); bhR^isha duHkhitaaH= who were very much afflicted with grief; samvartayaamaasuH chitaam= piled up a pyre; braahmyaa= which was sacred; chandana kaaShThaishcha= with logs of sandalwood; padma koshiira samvR^itaam= moistened with perfumes called Padmaka and Koshira; raaNka vaastaraNaavR^itam= covered with the skin of black antelopes; vartate= turned about; pashchima kratuH= to perform the obsequies; vedavihitaH= in accordance= with the Vedic rites; raajJNaH= in honour of the king.
Keeping the body of Ravana on a consecrated spot, Vibhishana and others, who were very much afflicted with grief, piled up a sacred pyre, with logs of sandalwood, moistened with perfumes called Padmaka and Koshira and covered with the skin of black antelopes, turned about to perform the obsequies in accordance with Vedic rites in honour of the king.
prachakruu raakShasendrasya pitR^medhamanuttamam || 6-111-116
vediM cha dakShiNapraachyaaM yathaasthaanaM cha paavakam |
116. prachakruH= (They) performed; pitR^imedham= the ancestral oblations; raavaNasya= to Ravana; anuttamam= in a superb way; vedimcha= (They constructed) an altar; dakShiNapraachyaam= in the south-east (of the funeral pile); paavakam yathaasthaanam= and placed the sacred fire in its proper place.
They performed the ancestral oblations to Ravana in a superb way. They constructed an altar in the south-east the funeral pile) and placed the sacred fire in its proper place.
pR^iShadaajyena saMpuurNaM sruvaM skandhe prachikShipuH || 6-111-117
paadayoH shakaTaM praaduruurvoshcholuukhalaM tadaa |
117. prachikShipuH= (They) poured; sruvam= a small wooden ladle; sampuurNam= full; vR^iShadaajyena= of ghee mixed with curds; skande= on his shoulders; praaduH= and placed; shakaTam= a cart; paadayaH= at his feet; tadaa= and then; uluukhalam= a wooden mortar; uurvoH cha= at his thighs.
They poured a ladle-full of ghee mixed with curds on his shoulders, placed a cart at his feet and then a wooden mortar at his thighs.
daarupaatraani sarvaaNi araNiM chottaraaraNim || 6-111-118
dattvaa tu musalaM chaanyaM yathaasthaanaM vichakramuH |
118. dattvaa= having set; sarvaaNi= all; daarupaatraaNi= the wooden vessels; araNim= the lower piece of wood used for kindling fire at a sacrifice; uttaraaraNim= and the upper wood (which is rotated at great spped, on to lower one, to produce fire by friction); musalam= the wooden pestle used in the sacrifice; anyamcha= and other things; yathaasthaanam= at their proper place; vichakramuH= they circled around the funeral pyre.
Having set at their proper place, all the wooden vessels (used in Agnihotra), the lower piece of wood used for kindling fire at a sacrifice and the upper piece of wood (which is rotated at great speed on to lower one, to produce fire by friction), the wooden pestle and other things used in the sacrifice, they circled around the funeral pyre.
shaastradR^iShTena vidhinaa maharShivihitena cha || 6-111-119
tatra medhyaM pashuM hatvaa raakShasendrasya raakShasaaH |
paristaraNiikaaM raajJNoghR^itaaktaaM samaveshayan || 6-111-120
119-120. vidhena maharShivihitena= according to ordinance laid down by eminent sages; shaastradR^iShTena= and according to the rules viewed in the Vedas; hatvaa= having sacrificed; medhyam pashum= a goat fit for sacrifice; tatra= at that spot; raakShasaaH= the demons; samaveshayan paristaraNikaam= spread the limbs of the dead goat; ghR^itaaktaam= dampened with ghee; raajJNaH= on Ravana; raakShasendrasya= the king of demons.
According to ordinance laid down by eminent sages and according to the rules viewed in Vedas, having sacrificed a goat fit for sacrifice at that spot, the demons dampened with ghee on Ravana the King of demons.
gandhairmaalyairalaMkR^itya raavaNaM diinaamaanasaaH || 6-111-121
vibhiiShaNasahaayaaste vasttraishcha vividhairapi |
laajairavakiranti sma baaShpapuurNamukhaastathaa || 6-111-122
121-122. alamkR^itya= having decorated; raavaNam= the body of Ravana; gandhaiH= with perfumes; maalyaiH= garlands; tathaa vividhaiH vastraiH= and various kinds of clothes; te= those demons; vibhiiShaNa sahaayaaH= accompanied by Vibhishana; diinamaanasaaH= who were distressed in mind; tathaa= and who were distressed in mind; tathaa= and baaShpapuurNa mukhaaH= and with their faces bathed in tears; avaakirantisma= poured; laajaiH= parched grains of rice.
Having decorated the body of Ravana with perfumes, garlands and various kinds of clothes; those demons accompanied by Vibhishana, distressed as they were in their minds, poured parched grains of rice, with their faces bathed in tears.
sa dadau paavakan tasya vidhiyuktan vibhiiShaNaH |
snaatvaa chaivaardravastreNa tilaan darbhavimishritaan || 6-111-123
udakena cha saMmishraan pradaaya vidhipuurvakam |
pradaaya chodakaM tasmai muurdhnaa chainaM namasya cha || 6-111-124
taaH striyoanunayaamaasa saantvamuktvaa punaH punaH |
gamyataamiti taaH sarvaa vivishurnagaraM tataH || 6-111-125
123-125. saH vibhiishaNah= that Vibhishana; dadau paavakam= set fire; tasya= to Ravana; vidhiyuktam= according to the rules in scriptures; snaatvaa= washing himself; pvadaaya= and offering; aardravastreNa= in his wet clothes; vidhipuurvakam= according to scriptural ordinance; tilaan= sesame seeds; sammishritaan= mixed; udakena cha= with water; darbha mishritaan= as well as blades of sacred Kusha grass; namasyacha= and offering salutation; enam= to Ravana; muurdhanaa= with his head; anunayaamaasa= and entreated; taaH striyaH= those women; gamyataam iti= to return; saantvayitvaa= consoling them; punaH punaH= again and again; tataH= then; taaH sarvaaH= all of them; nagaram vivashuH= returned to the city.
That Vibhishana set fire to Ravana, according to the rules in the scriptures. Washing himself and offering in his wet clothes, according to scriptural ordinance, sesame seeds mixed with water, as well as blades of Kusha grass and offering obeisance to Ravana by bowing his head, Vibhishana entreated those women to return, consoling them again and again. Then, all of the returned to the City.
praviShTaasu cha sarvaasu raakShasiiShu vibhiiShaNaH |
raamapaarshvamupaagamya tadaatiShThadviniitavat || 6-111-126
126. striiShu= (While) those women; praviShTaasu= were re-entering; puriim= the city; vibhiiShaNaH= Vibhishana; raakShasendraH= the lord of demons; upaagamya= on approaching; raamapaarshvam= Rama's vicinity; atiShThat= remained standing; tadaa= then; viniitavat= with humility.
When those women were re-entering the City, Vibhishana the lord of demons on approaching Rama's vicinity then remained standing there with humility.
raamoapi saha sainyena sasugriivaH salakShmaNaH |
harShan lebhe ripuM hatvaa yathaa vR^itraM vajradharo yathaa || 6-111-127
127. hatvaa= having destroyed; ripum= the enemy; ramo.api= Rama too; lebhe harSham= experience happiness; sainyena saha= along with his army; sasugriivaH= as well as with Sugreeva; salakShmanaH= and Lakshmana; vajradhara yathaa= even as Indra, the wielder of thunderbolt; vR^itram= did on destroying Vritra the demon.
Having destroyed the enemy, Rama too experienced happiness, along with his army as well as with Sugreeva and Lakshmana, even as Indra the wielder of thunderbolt did on destroying Vritra the demon.
tato vimuktvaa sasharaM sharaasanaM |
mahendradattaM kavachaM cha tanmahat |
vimuchya roShaM ripunigrahaattato |
raamaH susaumyatvamupaagato.ariha || 6-111-128
128. tataH= thereupon; vimuchya= taking off; sharaasanam= his bow; sasharam= along with his arrows; mahat tat kavacham= and that great armour; mahendradattam= endowed to him by Indra; saH raamaH= that Rama; arihaa= the annihilator of his enemies; vimuktvaa= abandoning; roSham= his anger; ripunigrahaat= because of the defeat of his enemy; tataH= then; upaagataH= obtained; susaumyatvam= charming benevolence.
Thereupon, taking off his bow and arrows as also that great armour endowed to him by Indra, Rama the annihilator of his enemies, taking off his anger too, because of the enemy's defeat, then obtained a charming benevolence.
ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe ekaadashaadhikashatatamaH sargaH
Thus, this is the 111th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.
© July 2009, K. M. K. Murthy