Uttara Kanda, Sarga 20

Meaning

While terrorizing the mortals on the earth, Rāvaṇa (the suzerain lord of the ogres) met Nārada one day in the midst of clouds while coursing in the heavens. (1)

Meaning

Having greeted him and made inquiries regarding his welfare, Daśagrīva, the Rākṣasa, asked him the reason of his visit to the terrestrial region. (2)

Meaning

Sailing on a cloud, Nārada, the Devarṣi of immeasurable effulgence, said to Rāvaṇa who was seated in his aerial car, the Puṣpaka: (3)

Meaning

“O suzerain lord of the Rākṣasas and son of Viśravā, O my friend, of noble descent, wait awhile; I am pleased with your noble exploits. (4)

Meaning

“Indeed, I stand highly gratified by Lord Viṣṇu through encounters killing the Daityas and equally by you through conflicts overcoming the Gandharvas and Nāgas. (5)

Meaning

“I, however, O friend, shall presently tell you something which is worth listening to, if you are willing to listen. Pray, concentrate on listening as I speak, O dear son! (6)

Meaning

“What for is this world of mortals being destroyed by you, who cannot be killed even by the gods, O my child? For this world stands virtually destroyed in that it is in the grip of Death. (7)

Meaning

“The world of humans does not deserve to be tormented by you, who cannot be killed even by the gods, the Dānavas and the Daityas, much less by the Yakṣas, the Gandharvas and the Rākṣasas. (8)

Meaning

“Who would destroy people who are utterly ignorant of their higher interests, are surrounded by major calamities and who are subject to old age and hundreds of diseases? (9)

Meaning

“What wise man would love to sow destruction through warfare in the world of human beings, which is constantly afflicted with adverse contingencies here, there and everywhere? (10)

Meaning

“Pray! do not destroy people who are being preyed upon by hunger, thirst, old age, and so on, doomed as they are by Fate, and stand bewildered by melancholy and sorrow. (11)

Meaning

“O mighty-armed lord of the Rākṣasas, just look at this world of human beings, who though ignorant are yet addicted to diverse pursuits and to whom what is in store for them is not known. (12)

Meaning

“At places instrumental music and dance etc., is enjoyed by men full of delight, while others in distress are crying with tears streaming from their eyes and along their faces. (13)

Meaning

“Deluded by fondness for their mother, father and son, and airy projects relating to their wife and other relatives, and fallen from virtue, man does not foresee his own suffering. (14)

Meaning

“Therefore, what will you gain by harassing as you do this world of mortals which is already undone by delusion? O friend, the world of mortals stands already conquered by you; there is no doubt about it. (15)

Meaning

“All these beings need must seek the abode of Yama; therefore, O scion of Pulastya, subdue Yama, O conqueror of hostile cities! (16)

Meaning

“When he is conquered, all stands automatically conquered : there is no doubt about it.” Heartily laughing and greeting Nārada, who was flaming with effulgence, when spoken to in these words, the king of Laṅkā for his part, replied to him as follows: “O great Ṛṣi, who find delight in the company of the gods and the Gandharvas, who are fond of witnessing a conflict, I am fully prepared to proceed to the nether world known as Rasātala with a view to conquering it. Then after conquering all the three worlds and placing the Nāgas and the gods under my yoke, I will churn up the ocean, which is the seat of nectar, for nectar.” The revered Sage Nārada then said to Daśagrīva: “Where, then, are you proceeding to along a different path? Indeed, this path which is extremely difficult to tread, leads to the city of Yama (the king of the departed), O scourge of your foes, who are so difficult to assail.” Uttering a laugh resembling the rumbling of an autumnal cloud, the notorious Rāvaṇa (the ten-headed monster) said: “It is as good as accomplished!” and added the following: “Resolved to make short work of Yama (son of the sun-god), O Brāhmaṇa, I accordingly proceed to the southern quarter, where its ruler, the son of the sun-god resides. Thirsting for an encounter, O Revered Sir, I have actually taken a vow in rage that I shall conquer the four guardians of the world, my lord ! Having now actually set out on my journey to the city of Yama (the king of the departed), I shall accordingly put an end to the torment of living beings.” Having spoken as above, and greeted the aforesaid sage, Rāvaṇa (the ten-headed monster) departed and entered the southern quarter, accompanied by his ministers. Plunged in meditation for a while, Nārada, the foremost of Brāhmaṇas, who was clothed with great effulgence like a smokeless fire, for his part reflected as follows: “How will Death (the Time-Spirit), by whom all the three worlds including the mobile and immobile creation as well as Indra (their ruler) are afflicted in accordance with righteousness when their life has come to an end, be conquered (by Rāvaṇa)? How will that ruler of the ogres approach of his own accord that exalted soul who is like a second fire in brilliance, who is aware of the gifts as well as of the doings of all creatures, through whose energy all created beings derive their consciousness and varied activity and before whom all the three worlds ever recoil fear-stricken? How will Rāvaṇa subjugate him who is the sustainer of the universe and the dispenser of the fruit of their good and evil deeds and by whom all the three worlds stand subjugated? Again, after adopting such a course of conduct (viz., subjugating Yama), what other order will he establish?(17—32)

Meaning

“Curiosity having been aroused in me, I shall personally seek the abode of Yama (the god of retribution) in order to witness the encounter of these two heroes, Yama and the ogre, Rāvaṇa.” (33)