Aranya Kanda, Sarga 39

Meaning

“As aforesaid, I was somehow let go by him in the encounter on that occasion. Now hear of that which happened latterly and which is something out of the common. (1)

Meaning

“Never daunted, though dealt with in that way by Rāma, I penetrated deep into the Daṇḍaka forest accompanied by two ogres, who had assumed the form of deer. (2)

Meaning

“I ranged the Daṇḍaka forest in the form of a large carnivorous stag possessed of great strength with a flaming tongue, big teeth and pointed horns. (3)

Meaning

“Looking most frightful and assaulting the ascetics in fire-sanctuaries, the descents of rivers and lakes etc., and under the shade of trees growing on holy spots, O Rāvaṇa, nay, quaffing the blood of ascetics practising virtue in the Daṇḍaka forest, and feeding on their flesh after killing them, I roamed at will. (4-5)

Meaning

“Living on the flesh of Ṛṣis (the seers of Vedic Mantras), cruel as I was, nay, causing fear to the denizens of the forest and drunk with their blood, I ranged the Daṇḍaka forest at that time. (6)

Meaning

“Roaming about in the Daṇḍaka forest at that time offending against righteousness, I forthwith approached Rāma, who had adopted the course of conduct prescribed for ascetics, as well as the highly blessed Sītā (a princess of the Videha territory) and the great chariot-warrior, Lakṣmaṇa, who was practising austerities and living on a restricted diet, and was devoted to the good of all created beings. (7-8)

Meaning

“Belittling Rāma, who had retired to the forest, even though he was possessed of great might, thinking that he was an ascetic only, and recalling my past enmity with him, I rushed towards him, highly enraged, in the form of a sharp-horned deer, thoughtlessly seeking to kill him, remembering as I did the blow dealt by him. (9-10)

Meaning

“Stretching at full length his very mighty bow, three sharp arrows—which were capable of putting an end to the enemy and which sped like Garuḍa, the king of birds and the carrier of Lord Viṣṇu, and the wind—were shot by him. (11)

Meaning

“All those three most dreadful and flat-knobbed arrows, which shone brightly as lightning, and were fond of sucking blood—sped towards me together. (12)

Meaning

“Knowing as I did the prowess of Rāma and having seen the peril to which I had exposed myself on a previous occasion, I slipped away, cunning as I was, and was thereby saved since the arrow of Rāma never hits a fugitive while both those ogres (my companions) were killed. (13)

Meaning

“Having somehow got back my life, being spared by the shaft of Rāma, I have been forced to turn a recluse here and, being calm and collected, have taken to the practice of yoga (concentration of mind), adopting an ascetic life. (14)

Meaning

“In every tree I actually perceive Śrī Rāma clad in the bark of trees and the black antelope-skin, wielding a bow and resembling Death with a noose in his hand. (15)

Meaning

“Being terrified, O Rāvaṇa, I even behold thousands of Rāma. Nay, to me the whole of this forest appears as having turned into Rāma. (16)

Meaning

“Indeed, I perceive Rāma even in a solitary place, O lord of ogres ! Nay, beholding Rāma in a dream I get bewildered like one returned to waking life. (17)

Meaning

“Names beginning with the letter ‘R’ such as the word ‘Ratnas’ (jewels) and ‘Rathas’ (chariots) as well cause terror to me, afraid as I am of Rāma, O Rāvaṇa ! (18)

Meaning

“I am aware of his power; an encounter with him is, therefore, not advisable for you. Rāma, the delight of the Raghus, can surely kill Bali and even Namuci. (19)

Meaning

“Either contend with Rāma on a field of battle or bear with him, O Rāvaṇa ! In no case should a reference be made to Rāma in my presence, if you would see me alive. (20)

Meaning

“Many innocent souls of right conduct in the world, who practised virtue all their life, have perished with their associates for the fault of others. (21)

Meaning

“As such I too am sure to perish for the fault of another (viz., yourself), O ranger of the night ! Therefore, do what is proper for you, I for my part am not going to follow you. (22)

Meaning

“For, Rāma is possessed of extraordinary prowess, great intellectual calibre and inordinate strength. He can surely prove to be the exterminator of the entire world of ogres. (23)

Meaning

“If Khara, stationed in Janasthāna, who transgressed his limits on account of Śūrpaṇakhā, was killed in the past by Rāma, of unwearied action, tell me in truth, what was the fault of Rāma in this matter? (24)

Meaning

“If you do not accept this advice being tendered in right earnest by me, seeking the welfare of my relative in your person, you will, when pierced by Rāma with the straight-going arrows today, will give up the ghost with your kith and kin on the field of battle.” (25)