Mahodara excitedly speaks to Kumbhakarna about the true character of virtue, worldly gain as well as sensuous pleasure in a person and supports Ravana for his actions. He advises Kumbhakarna not to go single-handed to fight with mighty Rama, but to take the army with him. Mahodara then suggests to Ravana a strategy to fulfill his purpose without a combat.
taduktamatikaayasya balino baahushaalinaH |
kumbhakarNasya vachanam shrutvovaacha mahodaraH || 6-64-1
1. aakarNya = hearing; tat vachanam = those; uktam = words spoken; balinaH kumbhakarNasya = by the mighty Kumbhakarna; atikaayasya = of colossal body; bahushaalinaH = and large arms; mahodaraH = Mahodara; uvaacha = spoke (as follows).
Hearing those words spoken by the mighty Kumbhakarna of colossal body and large arms, Mahodara spoke as follows:
kumbhakarNakule jaato dhR^iShTaH praakR^itadarshanaH |
avalipto na shaknoShi kR^ityam sarvatra veditum || 6-64-2
2. kumbhakarNa = O Kumbhakarna!; jaataH = though born; kule = in a good race; dhR^iSTaH = you are audacious; praakR^ita darshanaH = having the perception of a common man; avaliptaH = and arrogant; na shaknoSi = you are unable; veditum = to know; kR^ityam = the right action; sarvatra = at all times.
"O Kumbhakarna! Though born in a good race, you are audacious, having the perception of an ordinary man as also arrogant. You are unable to know the right to be done at all times."
na hi raajaa na jaanIte kumbhakarNa nayaanayau |
tvam tu kaishorakaaddhR^iShTaH kevalam vaktumichchhasi || 6-64-3
3. kumbhakarNa = O Kumbhakarna!; raajan na jaaniite iti na = it is not that the king does not know; nayaanayau = the prudent and imprudent conducts; tvam tu = you on your part; kaishorakaat = due to childishness; dR^iSTaH = and audacity; ichchhasi = crave; kevalam = merely; vaktum = to talk.
"O Kumbhakarna! It is not that the king does not know about the prudent and the imprudent conducts. Due to childishness and audacity, you, on your part, are craving merely to talk."
sthaanam vR^iddhim cha haaniM cha deshakaalavibhaagavit |
aatmanashcha pareShaam cha budhyate raakShasarShabha || 6-64-4
4. raakSasarSabhaH = the king of demons; deshakaala vibhaavit = knowing about apportioning of place and time; buddhyate = understands about; vR^iddhimcha = strengthening; haanimcha = and ruining (the relationships); sthaanam = and about the position; aatmanaH ca = of himself; pareSaamcha = and of others.
"The king of demons, knowing about apportioning of place and time, understands the subject about strengthening and mining (of relationships) as well as his own position and the position of others."
yattu shakyaM balavataa kartuM praakR^itabuddhinaa |
anupaasitavR^iddhena kaH kuryaattaadR^ishaM budhaH || 6-64-5
5. kaH = what; naraH = a wise-man; kuryaat = would do; taadR^isham = that type of work; yat = which; ashakyam kartum = cannot be achieved; praakR^ita buddhinaa = by a man of ordinary intellect; balavataa = thought strong; anupaasita vR^iddhena = does not serve his elders.
"What would a wise man attempt to do that which cannot be achieved by a man of ordinary intellect, though strong, does not sever his elders?"
yaa.nstu dharmaarthakaamaa.nstvaM bravIShi pR^ithagaashrayaan |
avaboddhum svabhaavena na hi lakShaNamasti te || 6-64-6
6. yaan = which; dharmaarthakaamaan = virtue; wealth and pleasure; tvam = you; braviiSi = are saying; pR^ithagaashrayaan = them as separately dwelling; naasti hi = there is no; lakSaNam = accurate description; avaboddhum = to know; taan = those things; svabhaavena = by their very nature.
"You are speaking as though virtue, wealth and pleasure are dwelling separately (in water-tight compartments). By their very nature, there is no accurate description to know those things."
karma chaiva hi sarveShaam kaaraNaanaaM prayojanam |
shreyaH paapiiyasaam chaatra phalaM bhavati karmaNaam || 6-64-7
7. karmachaiva = action alone; prayojakam hi = is indeed the means of attaining; sarveSaam = all; kaaraNaanaam = the consequences; atra = here; paapiiyasaam karma Nam cha = even sinful acts; bhavati = spring up into; phalam = a fruit; shreyaH = of prosperity.
"Action alone is indeed the means to get all the consequences. Even sinful acts spring up into a fruit of prosperity!"
niHshreyasa phalaaveva dharmaarthaavitaraavapi |
adharmaanarthayoH praaptiH phalam cha pratyavaayikam || 6-64-8
8. dharmaarthau = acts instrumental to virtue and wealth; itarau api = and even other acts (instrumental to injustice and non-value); niH shreyasa phalau eva = have just the prosperity as their fruit; adharmaanarthayoH = (But) acts instrumental to injustice and non-value; praaptam = gain; phalam cha = the fruit; praatya vaayikam = of offence of omission.
"Acts instrumental to virtue and wealth as well as other acts (instrumental to injustice and non-value) have just the prosperity as their fruit. But, acts instrumental to injustice and non-value gain the fruit of offence of omission."
aihalaukikapaaratryam karma pumbhirniShevyate |
karmaaNyapi tu kalpyaani labhate kaamamaasthitaH || 6-64-9
9. pumbhiH = living beings; labhate = reap; kalyaani karmaaNyapi tu = the fruit of good actions; aihahauki kapaarakyam = in this and in the other world; kaamam karma aasthitaH = he who remains diligently devoted to action with a view to attaining sensuous pleasure; niSevyate = enjoys (blessings even in this life).
Living beings reap the fruit of good actions in this and in the other world. However, he who remains diligently devoted to actions with a view to attaining sensuous pleasure enjoys blessing even in this life."
tatra kL^iptamidam raaGYaa hR^idi kaaryaM matam cha naH |
shatrau hi saahasam yatsyaatkimivaatraapaniiyate || 6-64-10
10. tatra = in such a situation; idam kaaryam = this act (of pursuit of sensuous pleasure); kR^itam hR^idi = has been cherished in heart; raajJNaa = by the king; matam = and was approved; naH cha = by us also; yat saahasam = in doing which daring act; shatrau = against the enemy; tat = (by) that; jatra = here; kim apaniiyate = what is to be expelled?
"In such a situation, this act of pursuit of sensuous pleasure has been cherished in his heart by the king and was approved by us. What violation is there in doing this daring act against the enemy?"
ekasyaivaabhiyaane tu heturyaH prakR^itastvayaa |
tatraapyanupapannam te vakShyaami yadasaadhu cha || 6-64-11
11.yaH = which; hetuH = reason; praapR^itaH = adduced; tvayaa = by you; abhiyaane = for marching; ekasyaiva = all alone (for the encounter); tatraapi = in that also; yat = what; anupapannam = is irrelevant; asaadhu cha = and not good; vakSyaami = I shall tell; te = you.
"Regarding the reason which you have adduced for marching all alone for the encounter, I shall tell you what is irrelevant and not so good."
yena pUrvam janasthaane bahavo.atibalaa hataaH |
raakShasaa raaghavam taM tvaM kathameko jayiShyasi || 6-64-12
12. katham = how; tvam jayiSyasi = will you conquer; ekaH = single-handed; tam = that; raaghavam = Rama; yena = by whom; bahavaH = several; atbalaaH = mighty; raakSasaaH = demons; hataaH = were killed; jana sthaane = in Janasthana; puurvam = earlier.
"How will you conquer, single-handed, that Rama by whom several mighty demons were destroyed in Janasthana earlier."
ye puraa nirjitaastena janasthaane mahaujasaH |
raakShasaa.nstaanpure sarvaanbhiitaanadyaapi pashyasi || 6-64-13
13. ye mahonjasaH = which highly energetic demons; nirjitaaH = conquered; janasthaane = in Janasthana; puraa = earlier; adya = are now; pure = in the city; na pashyasi = are you not seeing; taan sarvaan raakSasaan = all those demons; bhiitaan = frightened?
"Are you not seeing those frightened demons (though highly energetic) who are now staying in the City, but who were earlier conquered by Rama in Janasthana?"
tam simhamiva sa~NkruddhaM raamam dasharathaatmajam |
sarpam suptamivaabudhhyaa prabodhayitumichchhasi || 6-64-14
14. buddhvaa = (Though) knowing; tam raamam = that Rama; dasharaatmajam = the son of Dasaratha; samkR^iddham simhammiva = is like an enraged lion; ichchhasi = you wish; prabodhayitum = to awaken; sarpam = a serpent; suptam = who is sleeping.
"Though you know that Rama, the son of Dsasratha, is like an enraged lion, you wish to awaken a serpent, who is sleeping."
jvalantam tejasaa nityaM krodhena cha duraasadam |
kastaM mR^ityumivaasahyamaasaadayitumarhati || 6-64-15
15. kaH = who; arhati = would be competent; aasaadayitum = to approach; tam = that Rama; nityam jvalantam = who is ever shining; tejasaa = with splendour; duraasadam = who is dangerous to be approached; asahyam = and who is as unbearable; mR^ityumiva = as death?
"Who would be competent to approach that Rama, who is forever shining with a splendour, dangerous to catch-up and as unbearable as death?"
saMshayasthamidam sarvaM shatroH pratisamaasane |
ekasya gamanam tatra na hi me rochate tava || 6-64-16
16. prati samaasate = standing face to face; shtroH = with the enemy; idam sarvam = is all; samshayastham = remaining in doubt; gamanam = going; tatra = there; ekasya = single handed; bhR^iham na rochate he = is indeed not too much an inclination; me = to me.
"Standing face-to-face with that enemy is all remaining in doubt. Going there single-handed does not indeed find favour with me."
hiinaarthastu samR^iddhaartham ko ripuM praakR^ito yathaa |
nishchitam jiivitatyaage vashamaanetumichchhati || 6-64-17
17. hiinaarthaH = having lost his advantage; kaH ichhati = who would feel inclined; aanetum = to reduce to surrender; ripum = to an enemy; samR^iddhaartham = having an increased advantage; nishchitya = determining; jiivitatyaage = to lay down his life; praakR^itam yathaa = as an ordinary person?
"Having lost his advantage, who would feel inclined to reduce to submission, an enemy, who is rich in advantage and determined to lay down his life, as an ordinary person?"
yasya naasti manuShyeShu sadR^isho raakShasottama |
kathamaasha.nsase yoddhum tulyenendravivasvatoH || 6-64-18
18. raakSasottama = O Kumbhakarna the foremost among the demons!; katham = how; aashamsase = do you wish; yoddhum = to combat; (with Rama); yasya naasti sadR^ishaH manuSyeSu = with whom none in the human beings is equal; tulyena = and who is equal; indravivasvatoH = of Indra and the sun.
"O Kumbhakarna, the foremost among the demons! How do you wish to combat with Rama, with whom none in the human beings is equal and who is equal of Indra and the sun?"
evamuktvaa tu samrabdham kumbhakarNaM mahodaraH |
uvaacha rakShasaaM madhye raavaNo lokaraavaNam || 6-64-19
19. evam = thus; uktvaa = spoken; sarabdham kumbhakarNam = to the enraged Kumbhakarna; mahodaraH = Mahodara; (on his part); uvaacha = spoke (as follows); raakSasaam madhye = in the midst o demons; raavaNam = to Ravana; lokaraavaNam = who made people cry.
Having thus spoken to the enraged Kumbhakarna, Mahodara on his part spoke as follows, in the midst of demons, to Ravana, who made the people cry.
labdhvaa punastaam vaidehiim kimarthaM tvaM prajalpasi |
yadechchhasi tadaa siitaa vashagaa te bhaviShyati || 6-64-20
20. kim = why; tvam = are you; vilambase = delaying; labdhvaa = (after) having captured; vaidehiim = Seetha; purastaat = already?; ichchhasi yadi = If you wish it so; siitaa = Seetha; bhaviSyati = will be; vashagaa = submissive; te = to you.
"Why are you delaying further, after having captured Seetha already? If you do so wish, Seetha will be submissive to you."
dR^iShTaH kashchidupaayo me siitopasthaanakaarakaH |
ruchitashchetsvayaa buddhyaa raakShaseshvara tam shR^iNu || 6-64-21
21. raakSasendra = O King of demons!; kashchit = some; upaayaH = strategy; dR^iSTaH = has been discovered; me = by me; ruchitaH chet = If it is agreeable; svayaa budhyaa = to your intellect; tataH = then; shruNu = listen to it.
"Some strategy has been discovered by me, as a means of bringing her round. If it is found agreeable to your intellect, then listen to it.
aham dvijihvaH samhraadii kumbhakarNo vitardanaH |
pa~ncharaamavadhaayaite niryaantiityavaghoShaya || 6-64-22
22. avaghoSaya = Announce (by a beat of drum in the city-streets): iti = that; aham = myself; dvijihvaH = Dvijihva; samhraadii = Samhradi; kumbhakarNat = Kumbhakarna; vitardana ete = these; paN^cha = five (demons); niryaanti = are setting out; raamavadhaaya = to kill Rama.
"Announce (by a beat of drum in the city-streets) that myself, Dvijihva, Samhraadi, Kumbhakarna and Vitardana these five demons are setting out for the battle to kill Rama."
tato gatvaa vayam yuddham daasyaamastasya yatnataH |
jeShyaamo yadi te shatrUnnopaayaiH kR^ityamasti naH || 6-64-23
23. tataH = thereupon; vayam = we; gatvaa = having gone; yatnataH = deliberately; daasyaamaH = we shall give; tasya = him; yuddham = the combat; jeSyaamaH yadi = if we conquer; te = your; shatruun = enemies; naasti kaaryam = there is no need; upaayaiH = for strategies; naH = to us.
"Thereupon, having gone to the battle field deliberately, we shall give him a fight. If we conquer your enemies, there is no need for any strategies to us."
atha jiivati naH shatrurvayam cha kR^itasamyugaaH |
tataH samabhipatsyaamo manasaa yatsamiikShitum || 6-64-24
24. atha = otherwise; naH shatruH = (if) our enemy; jiivati = survives; vayam cha = we; kR^ita samyugaaH = who have engaged in the fight; tataH = then; samabhipatsyaamaH = shall employ; samiikSitam = the plan which was resolved; (by us); manasaa = in the mind.
"Otherwise, if our enemy survives, we, who have engaged in the fight, then shall implement the plan which was resolved by us in the mind."
vayam yuddhaadihaiShyaamo rudhireNa samukShitaaH |
vidaaryaa svaataanuM baaNai raamanaamaa~NkitaiH shitaiH || 6-64-25
25. samukSitaa = moistened; rudhireNa = with blood; svatanum = on having our bodies; vidaarya = torn; baaNaiH = with arrows; raama naamaaNkitaiH = marked with the name of Rama; vayam eSyaamaH = we shall come back; iha = here; yuddhaat = from the battle.
"Moistened with blood on having our bodies torn with arrows marked with the name of Rama engraved on them, we shall come back here from the battle."
bhakShito raaghavo.asmaabhirlakShmaNashcheti vaadinaH |
tava paadau grahiiShyaamastvaM naH kaama prapUraya || 6-64-26
26. vaadinaH = uttering; iti = that; raaghavaH = Rama; lakSmaNeshaha = as well as Lakshmana; bhakSitaH = has been devoured; smaabhiH = by us; grahiiSyaavaH = we shall clasp; tava paadau = your feet; tvam = you; prapuuraya = fully grant; naH = our; kaamam = desire.
Saying "Rama as well as Lakshmana has been devoured by us", we shall clasp your feet. You fully grant our desire."
tato.avaghoShaya pure gajaskandhena paarthiva |
hato raamaH saha bhraatraa sasainya iti sarvataH || 6-64-27
27. paarthiva = O king!; tataH = then; avaghoSayaH = have it proclaimed by beating of trumpets; sarvataH = in the entire; pure = City; gajaskandhe = on the back of an elephant; iti = that; raamaH = Rama; hataH = has been killed; bhraatraa saha = along with his brother; sa sainyaH = and his army.
"O king! Then, have it proclaimed by beating of trumpets in the entire city, on the back of an elephant, that Rama has been killed along with his brother and his army."
priito naama tato bhUtvaa bhR^ityaanaam tvamarindama |
bhogaaMshcha parivaaraaMshcha kaamaaMshcha vasudaapaya || 6-64-28
28. arimdama = O annihilator of enemies!; bhuutvaa = becoming; priitonaama = pleased for the name-sake; daapaya = arrange to bestow; bhR^ityaanaam = on your servants; bhogaamcha = objects of enjoyment; kaamaan = other desired objects; parivaaraamshcha = slaves; vasu cha = and gold.
"O annihilator of enemies! Becoming pleased for the name-sake, arrange to bestow on your servants, objects of enjoyment, other desired objects and gold."
tato maalyaani vaasaa.nsi viiraaNaam anulepanam |
deyam cha bahu yodhebhyaH svayaM cha muditaH piba || 6-64-29
29. tataH = then; (present); maalyaani = garlands; vaasaamsi = garments; anulepanam = cosmetics; viiraaNaam = to champions; bahu = and abundant; deyam = gifts; yodhebhyaH = to (other) warriors; piba = drink; svayam = yourself; muditaH = delighted.
"Then, present garlands, garments and cosmetics to champions as well as abundant gifts to other warriors. Drink yourself delighted."
tato.asminbahuliibhUte kauliine sarvato gate |
bhakShitaH sasuhRidraamo raakShasairiti vishrute || 6-64-30
pravishyaashvaasya chaapi tvam siitaaM rahasi saantvaya |
dhanadhaanyaishcha kaamaishcha ratnaishchainaaM pralobhaya || 6-64-31
30; 31. asmin = (when) this; bahuliibhuute = thick; kouliine = rumour; sarvatogate = has gone to all sides; iti = that; raamaH = Rama; sasuhR^it = along with his friends; bhakSitaH = have been devoured; raakSasaiH = by the demons; vishrute = was heard far and wide (even by Seetha); pravishya = approaching; siitaam = Seetha; rahasi = in private; tvam = you; aashvaasya = restoring her to confidence; saantvaya = and conciliating her; enaam pralobhaya = tempt her; dhanadhaanyaishcha = with gold and grain; kaamaishcha ratnaishcha = as well as luxuries and precious stones.
"When this thick rumour has gone to all sides that Rama along with his companions have been devoured by the demons and you approach Seetha in private and restoring her to confidence and even conciliating her, tempt her with gold and grain, as well as luxuries and precious tones."
anayopadhayaa raajanbhayashokaanubandhayaa |
akaamaa tvadvasham siitaa naShTanaathaa gamiShyati || 6-64-32
32. anayaa upadhayaa = by this false pretence; bhaya shokaanubandhayaa = supplemented by fear and anguish; siitaa = Seetha; naSTanaathaa = who (thinks that) she lost her husband; akaamaa = reluctantly; gamiSyati = will submit; tvadvasham = to your will.
"By this false pretence, creating fear and anguish, Seetha who thinks she lost her husband, will submit reluctantly to your will."
ramaniiyam hi bhartaaraM vinaShTamavagamya saa |
nairaashyaatstriilaghutvaachcha tvadvashaM pratipatsyate || 6-64-33
33. adhigamya = believing; ramaNiiyam = (that) her charming; bhartaaram = husband; vinaSTam = is destroyed; saa = she; nairaaslyaat = from hopelessness; striilaghutvaachcha = and feminine feeling of flexibility; pratipatsyate = will arrive at; tvadvasham = your will.
"Believing that her charming husband is destroyed, Seetha from her hopelessness and feminine feeling of flexibility, will come to your will."
saa puraa sukhasamvR^iddhaa sukhaarhaa duHkhakarShitaa |
tvayyadhiinaH sukham GYaatvaa sarvathopagamiShyati || 6-64-34
34. saa = she; sukhasamvR^iddhaa = who grew up with comfort; sukhaarhaa = who is deserving of happiness; duHkhakarshitaa = but emaciated with grief; jJNaatvaa = knowing; sukham = (that) her happiness; adhiinam = depends; tvayi = on you; upagamiSyati = will come near (to you); sarvathaa = by all means.
"Seetha, who grew up with comfort, who is deserving of happiness; but emaciated with grief, knowing that her happiness depends on you, will by all means come near to you."
etatsuniitaM mama darshanena
raamam hi dR^iShTvaiva bhavedanarthaH |
ihaiva te setsyati motsukobhuu |
rmahaanayuddhena sukhasya laabhaH || 6-64-35
35. etat suniitam = this has been conveyed well; mama darshanena = by my contemplation; dR^iSTaiva = just on seeing; raamam = Rama; anarthaH = a calamity; bhavet = will happen; te = to you; mahaan = a great; laabhaH = advantage; sukhasya = of happiness; setsyati = will be gained; ihaiva = here itself; ayuddhena = even without fighting; maa bhuuH = do not become; utsukaH = restless.
"After contemplating very well, I have conveyed like this. As soon as you see Rama, a calamity will happen. While you stay here itself without fighting, you will obtain a great benefit of happiness. Do not become restless."
anaShTasainyo hyanavaaptasaMshayo
ripuunayuddhena jayan janaadhipa |
yashashcha puNyam cha mahanmahiipate |
shriyam cha kiirtiM cha chiram samashnute || 6-64-36
36. janaadhipa = O king; mahiipatiH = an emperor; jayan = who conquers; ripuun = his enemies; anaSTasainyaH = without losing his army; anavaaptasamshayaH = without meeting with danger; ayuddhena = and without a combat; ashnute = will obtain; chiram = for long; mahat = a great; yashashcha = fame; puNyamcha = merit; shriyam cha = prosperity; kiirtimcha = and glory.
"O king! An emperor who conquers his enemies without losing his army, without meeting with danger and without a combat will obtain for long, a great fame, merit, prosperity and glory."
- - - -
ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe chatuHShaShtitamaH sargaH
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© November 2006, K. M. K. Murthy