Aranya Kanda, Sarga 31
त्वरमाणस्ततो गत्वा जनस्थानादकम्पनः। प्रविश्य लङ्कां वेगेन रावणं वाक्यमब्रवीत्॥ १॥
Meaning
Then, proceeding in haste from Janasthāna and entering Laṅkā with speed the ogre Akampana spoke as follows to Rāvaṇa : (1)
जनस्थानस्थिता राजन् राक्षसा बहवो हताः। खरश्च निहतः संख्ये कथंचिदहमागतः॥ २॥
Meaning
“O king, numerous ogres stationed in Janasthāna have been killed. Khara too is killed in battle. I have somehow contrived to come.” (2)
एवमुक्तो दशग्रीवः क्रुद्धः संरक्तलोचनः। अकम्पनमुवाचेदं निर्दहन्निव तेजसा॥ ३॥
Meaning
Enraged when spoken to as aforesaid, Rāvaṇa, the ten-headed monster, with blood-red eyes spoke as follows to Akampana, as if he would consume him with his martial glory : (3)
केन भीमं जनस्थानं हतं मम परासुना। को हि सर्वेषु लोकेषु गतिं नाधिगमिष्यति॥ ४॥
Meaning
“By what man, whose life has virtually departed, has my Janasthāna, which was a source of terror to all, been devastated? Who dares antagonize me on pain of not getting shelter in all the worlds? (4)
न हि मे विप्रियं कृत्वा शक्यं मघवता सुखम्। प्राप्तुं वैश्रवणेनापि न यमेन च विष्णुना॥ ५॥
Meaning
“Giving offence to me no happiness can ever be found by Indra nor by Kubera (son of Sage Viśravā) nor by Yama (the god of death) nor even by Lord Viṣṇu (the Protector of the universe). (5)
कालस्य चाप्यहं कालो दहेयमपि पावकम्। मृत्युं मरणधर्मेण संयोजयितुमुत्सहे॥ ६॥
Meaning
“I am the death even of the time-spirit. I can burn even fire. I can invest Death with mortality. (6)
वातस्य तरसा वेगं निहन्तुमपि चोत्सहे। दहेयमपि संक्रुद्धस्तेजसाऽऽदित्यपावकौ॥ ७॥
Meaning
“When enraged, I can with my vigour arrest the speed even of wind and can burn with my fiery spirit the sun and the fire.” (7)
तथा क्रुद्धं दशग्रीवं कृताञ्जलिरकम्पनः। भयात् संदिग्धया वाचा रावणं याचतेऽभयम्॥ ८॥
Meaning
In a voice confused through fear Akampana with joined palms begged protection of Rāvaṇa, the ten-headed monster, who angrily spoke as aforesaid. (8)
दशग्रीवोऽभयं तस्मै प्रददौ रक्षसां वरः। स विस्रब्धोऽब्रवीद् वाक्यमसंदिग्धमकम्पनः॥ ९॥
Meaning
Rāvaṇa (the ten-headed monster), the foremost of ogres, accordingly gave him an assurance of safety, whereupon the said Akampana confidently broke the following news in unambiguous terms : (9)
पुत्रो दशरथस्यास्ते सिंहसंहननो युवा। रामो नाम महास्कन्धो वृत्तायतमहाभुजः॥ १०॥ श्यामः पृथुयशाः श्रीमानतुल्यबलविक्रमः। हतस्तेन जनस्थाने खरश्च सहदूषणः॥ ११॥
Meaning
“There is a youthful son of Daśaratha, Rāma by name, well-built like a lion, broad-shouldered, with rounded long arms, dark-brown of hue, of wide renown, glorious and endowed with matchless strength and valour. By him even Khara, alongwith Dūṣaṇa, has been killed in the region known by the name of Janasthāna.” (10-11)
अकम्पनवचः श्रुत्वा रावणो राक्षसाधिपः। नागेन्द्र इव निःश्वस्य इदं वचनमब्रवीत्॥ १२॥
Meaning
Hearing the report of Akampana, and hissing like a king-cobra, Rāvaṇa, the King of ogres, spoke as follows : (12)
स सुरेन्द्रेण संयुक्तो रामः सर्वामरैः सह। उपयातो जनस्थानं ब्रूहि कच्चिदकम्पन॥ १३॥
Meaning
“Speak, O Akampana, if that Rāma has come to Janasthāna accompanied by Indra (the ruler of gods) and all other gods.” (13)
रावणस्य पुनर्वाक्यं निशम्य तदकम्पनः। आचचक्षे बलं तस्य विक्रमं च महात्मनः॥ १४॥
Meaning
Hearing the aforesaid question of Rāvaṇa, Akampana once more described the strength and valour of that high-souled prince as follows : (14)
रामो नाम महातेजाः श्रेष्ठः सर्वधनुष्मताम्। दिव्यास्त्रगुणसम्पन्नः परं धर्मं गतो युधि॥ १५॥
Meaning
“Rāma is indeed possessed of exceptional glory, the foremost of all bowmen, and richly endowed with prominence attendant on skill in the use of celestial weapons and has reached the highest peak of valour in warfare. (15)
तस्यानुरूपो बलवान् रक्ताक्षो दुन्दुभिस्वनः। कनीयाँल्लक्ष्मणो भ्राता राकाशशिनिभाननः॥ १६॥
Meaning
“His younger brother, Lakṣmaṇa, is his like in strength with reddish eyes, a voice resembling the sound of a large drum and a face shining bright as the full moon. (16)
स तेन सह संयुक्तः पावकेनानिलो यथा। श्रीमान् राजवरस्तेन जनस्थानं निपातितम्॥ १७॥
Meaning
“Conjoined with him, that brilliant jewel among princes, Rāma, resembles the wind united with fire; Janasthāna has been devastated by him alone. (17)
नैव देवा महात्मानो नात्र कार्या विचारणा। शरा रामेण तूत्सृष्टा रुक्मपुङ्खाः पतत्त्रिणः॥ १८॥ सर्पाः पञ्चानना भूत्वा भक्षयन्ति स्म राक्षसान्। येन येन च गच्छन्ति राक्षसा भयकर्षिताः॥ १९॥ तेन तेन स्म पश्यन्ति राममेवाग्रतः स्थितम्। इत्थं विनाशितं तेन जनस्थानं तवानघ॥ २०॥
Meaning
“Certainly no high-minded gods have come with him: no anxiety should be harboured on this score. Turning into five-headed serpents, the golden-winged arrows, provided with feathers of buzzards, discharged by Rāma, devoured the ogres. Whatever way the ogres, stricken with fear, went they beheld Rāma alone standing in front on that very way. In this manner, O sinless one, was your Janasthāna laid waste by him.” (18—20)
अकम्पनवचः श्रुत्वा रावणो वाक्यमब्रवीत्। गमिष्यामि जनस्थानं रामं हन्तुं सलक्ष्मणम्॥ २१॥
Meaning
Hearing the statement of Akampana Rāvaṇa replied as follows : “I shall proceed to Janasthāna to make short work of Rāma with Lakṣmaṇa.” (21)
अथैवमुक्ते वचने प्रोवाचेदमकम्पनः। शृणु राजन् यथावृत्तं रामस्य बलपौरुषम्॥ २२॥
Meaning
When these words were uttered by Rāvaṇa, Akampana spoke as follows: “Hear O king, of the might and valour of Rāma as it actually stands. (22)
असाध्यः कुपितो रामो विक्रमेण महायशाः। आपगायास्तु पूर्णाया वेगं परिहरेच्छरैः॥ २३॥ सताराग्रहनक्षत्रं नभश्चाप्यवसादयेत्। असौ रामस्तु सीदन्तीं श्रीमानभ्युद्धरेन्महीम्॥ २४॥
Meaning
“When enraged, the highly illustrious Rāma is incapable of being tamed. He can with his arrows even stem the current of a flooded river, and pull down even the vault of heaven with its stars, planets and constellations. That glorious Rāma can even lift up the sinking earth. (23-24)
भित्त्वा वेलां समुद्रस्य लोकानाप्लावयेद् विभुः। वेगं वापि समुद्रस्य वायुं वा विधमेच्छरैः॥ २५॥
Meaning
“Breaking the limits of the ocean the powerful Rāma can deluge the worlds or even stem the tide of an ocean or scatter the wind with his arrows. (25)
संहृत्य वा पुनर्लोकान् विक्रमेण महायशाः। शक्तः श्रेष्ठः स पुरुषः स्रष्टुं पुनरपि प्रजाः॥ २६॥
Meaning
“Or, again, dissolving the worlds by dint of his prowess, that highly illustrious and foremost man is capable of evolving the creation anew. (26)
नहि रामो दशग्रीव शक्यो जेतुं रणे त्वया। रक्षसां वापि लोकेन स्वर्गः पापजनैरिव॥ २७॥
Meaning
“Rāma, O Rāvaṇa, cannot in any case be conquered in battle by you, or even by the world of ogres any more than paradise can be won by sinful people. (27)
न तं वध्यमहं मन्ये सर्वैर्देवासुरैरपि। अयं तस्य वधोपायस्तन्ममैकमनाः शृणु॥ २८॥
Meaning
“I do not account him capable of being slain even by all the gods and demons taken together. The following is the only means of compassing his death. Hear of it from me with an undivided mind. (28)
भार्या तस्योत्तमा लोके सीता नाम सुमध्यमा। श्यामा समविभक्ताङ्गी स्त्रीरत्नं रत्नभूषिता॥ २९॥
Meaning
“His wife, Sītā by name, is the best woman in the world. Marked with a slender waist and well-proportioned limbs and adorned with jewels, she is in the full bloom of youth and the very jewel among women. (29)
नैव देवी न गन्धर्वी नाप्सरा न च पन्नगी। तुल्या सीमन्तिनी तस्या मानुषी तु कुतो भवेत्॥ ३०॥
Meaning
“Certainly no Goddess, nor a Gandharva woman, nor a celestial nymph, nor a Nāga woman—in fact, no woman can be compared with her; how, then, can a human lady stand comparison with her? (30)
तस्यापहर भार्यां त्वं तं प्रमथ्य महावने। सीतया रहितो रामो न चैव हि भविष्यति॥ ३१॥
Meaning
“Putting him off the scent in the great forest, take you away his wife by force. And bereft of Sītā, Rāma will no longer survive in any case.” (31)
अरोचयत तद्वाक्यं रावणो राक्षसाधिपः। चिन्तयित्वा महाबाहुरकम्पनमुवाच ह॥ ३२॥
Meaning
Rāvaṇa, the suzerain lord of the ogres, liked his suggestion. Pondering awhile, the mighty-armed ogre, so they say, spoke as follows to Akampana : (32)
बाढं कल्यं गमिष्यामि ह्येकः सारथिना सह। आनेष्यामि च वैदेहीमिमां हृष्टो महापुरीम्॥ ३३॥
Meaning
“All right ! Tomorrow morning I shall undoubtedly go alone with my charioteer and joyfully bring Sītā (a princess of the Videha territory) to this great city.” (33)
तदेवमुक्त्वा प्रययौ खरयुक्तेन रावणः। रथेनादित्यवर्णेन दिशः सर्वाः प्रकाशयन्॥ ३४॥
Meaning
Speaking as aforesaid, Rāvaṇa sallied forth in a chariot bright as the sun and drawn by mules, illumining all the quarters. (34)
स रथो राक्षसेन्द्रस्य नक्षत्रपथगो महान्। चञ्चूर्यमाणः शुशुभे जलदे चन्द्रमा इव॥ ३५॥
Meaning
Coursing rapidly through the heavens (the path of the stars) that huge chariot of Rāvaṇa, the ruler of ogres, shone like the moon behind a cloud. (35)
स दूरे चाश्रमं गत्वा ताटकेयमुपागमत्। मारीचेनार्चितो राजा भक्ष्यभोज्यैरमानुषैः॥ ३६॥
Meaning
Nay, reaching a hermitage in a distant place, he met Mārīca, the son of Tāṭakā. The king was entertained with foods worth masticating and those worth gulping, unknwon to human beings. (36)
तं स्वयं पूजयित्वा तु आसनेनोदकेन च। अर्थोपहितया वाचा मारीचो वाक्यमब्रवीत्॥ ३७॥
Meaning
Honouring him personally by offering a seat and water (to wash his hands and feet and for rinsing his mouth with, Mārīca spoke to him as follows in words full of meaning: (37)
कच्चित् सकुशलं राजँल्लोकानां राक्षसाधिप। आशङ्के नाधिजाने त्वं यतस्तूर्णमुपागतः॥ ३८॥
Meaning
“I hope all is pretty well with the people in your kingdom, O monarch ! Since, however, you have approached me in haste I am full of apprehension and do not anticipate that everything is quite well, O suzerain Lord of ogres.” (38)
एवमुक्तो महातेजा मारीचेन स रावणः। ततः पश्चादिदं वाक्यमब्रवीद् वाक्यकोविदः॥ ३९॥
Meaning
Spoken to in those words by Mārīca the said Rāvaṇa, who was possessed of exceptional glory, and was adept in expression, then spoke as follows : (39)
आरक्षो मे हतस्तात रामेणाक्लिष्टकारिणा। जनस्थानमवध्यं तत् सर्वं युधि निपातितम्॥ ४०॥
Meaning
“Khara and others (the soldiers guarding my frontiers) have been killed, O dear friend, by Rāma of unwearied action; nay, the entire colony of Janasthāna, which was hitherto incapable of being destroyed, has been exterminated in an encounter. (40)
तस्य मे कुरु साचिव्यं तस्य भार्यापहारणे। राक्षसेन्द्रवचः श्रुत्वा मारीचो वाक्यमब्रवीत्॥ ४१॥
Meaning
“Lend your co-operation to me as such in abducting his wife.” Hearing the request of Rāvaṇa, the ruler of ogres, Mārīca replied as follows : (41)
आख्याता केन वा सीता मित्ररूपेण शत्रुणा। त्वया राक्षसशार्दूल को न नन्दति नन्दितः॥ ४२॥
Meaning
“By what enemy, in the guise of a friend, has Sītā been mentioned to you as fit for abduction? Gladdened by you (through gifts etc.), O tiger among ogres, who does not rejoice in your welfare and wishes harm to you by putting you on the wrong track? (42)
सीतामिहानयस्वेति को ब्रवीति ब्रवीहि मे। रक्षोलोकस्य सर्वस्य कः शृङ्गं छेत्तुमिच्छति॥ ४३॥
Meaning
“Tell me, who says, ‘Bring Sītā to Laṅkā’? Who seeks to get rid of the top most figure of the ogre world? (43)
प्रोत्साहयति यश्च त्वां स च शत्रुरसंशयम्। आशीविषमुखाद् दंष्ट्रामुद्धर्तुं चेच्छति त्वया॥ ४४॥
Meaning
“Nay, whoever encourages you in this behalf is without doubt your enemy. Through you (as his tool) he desires to extract a fang from the jaws of a snake. (44)
कर्मणानेन केनासि कापथं प्रतिपादितः। सुखसुप्तस्य ते राजन् प्रहृतं केन मूर्धनि॥ ४५॥
Meaning
“By whom have you been led astray by suggesting to you this course of action? By whom, O king, has a blow been dealt on your head while you were lying asleep at ease? (45)
विशुद्धवंशाभिजनाग्रहस्त- तेजोमदः संस्थितदोर्विषाणः। उदीक्षितुं रावण नेह युक्तः स संयुगे राघवगन्धहस्ती॥ ४६॥
Meaning
“That elephant in rut (whose very scent scares away other elephants) in the form of Śrī Rāma (a scion of Raghu)—whose birth in an immaculate lineage is his proboscis and whose glory is his temporal fluid, and whose shapely arms constitute his tusks—O Rāvaṇa, should not even be stared in the face in an encounter by you at this juncture. (46)
असौ रणान्तःस्थितिसंधिवालो विदग्धरक्षोमृगहा नृसिंहः। सुप्तस्त्वया बोधयितुं न शक्यः शराङ्गपूर्णो निशितासिदंष्ट्रः॥ ४७॥
Meaning
“That lion among men, whose presence in a field of battle constitutes his joints and hair, who kills animals in the form of ogres skilled in fighting, who is complete in point of his limbs in the form of arrows and whose sword constitutes his sharp teeth, dare not be aroused by you when asleep. (47)
चापापहारे भुजवेगपङ्के शरोर्मिमाले सुमहाहवौघे। न रामपातालमुखेऽतिघोरे प्रस्कन्दितुं राक्षसराज युक्तम्॥ ४८॥
Meaning
“It is not advisable for you, O king of ogres, to jump into the subterranean fire forming the most dreadful mouth of the fathomless ocean in the form of Rāma, which is infested with alligators in the form of his bow, whose bottom contains mire in the form of the might of his arms, which is rough with waves in the form of arrows and which contains waters in the form of a fierce battle. (48)
प्रसीद लङ्केश्वर राक्षसेन्द्र लङ्कां प्रसन्नो भव साधु गच्छ। त्वं स्वेषु दारेषु रमस्व नित्यं रामः सभार्यो रमतां वनेषु॥ ४९॥
Meaning
“Be pleased, O lord of Laṅkā and ruler of ogres ! Remain gratified and return safely to Laṅkā. Always revel in the midst of your own wives and let Rāma revel with his own wife in the woods.” (49)
एवमुक्तो दशग्रीवो मारीचेन स रावणः। न्यवर्तत पुरीं लङ्कां विवेश च गृहोत्तमम्॥ ५०॥
Meaning
Exhorted thus by Mārīca, Rāvaṇa, that ten-headed monster, returned to the city of Laṅkā and entered his excellent abode. (50)
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