Uttara Kanda, Sarga 22
स तस्य तु महानादं श्रुत्वा वैवस्वतः प्रभुः। शत्रुं विजयिनं मेने स्वबलस्य च संक्षयम्॥ १॥
Meaning
Hearing that great roar of Rāvaṇa, Lord Yama (son of the sun-god) for his part concluded the enemy to have got the upper hand and that his own forces having perished. (1)
स हि योधान् हतान् मत्वा क्रोधसंरक्तलोचनः। अब्रवीत् त्वरितः सूतं रथो मे उपनीयताम्॥ २॥
Meaning
Assuming that his own soldiers had been killed, his eyes blood-red with anger, Yama hastily said to his charioteer, ‘Let my chariot be brought.’ (2)
तस्य सूतस्तदा दिव्यमुपस्थाप्य महारथम्। स्थितः स च महातेजा अध्यारोहत तं रथम्॥ ३॥
Meaning
Having brought his huge celestial car, the charioteer stood before him and that god of exceeding energy, ascended the said chariot. (3)
प्रासमुद्गरहस्तश्च मृत्युस्तस्याग्रतः स्थितः। येन संक्षिप्यते सर्वं त्रैलोक्यमिदमव्ययम्॥ ४॥
Meaning
Nay, with a lance and mallet in his hand, the god of death by whom all these three worlds, which are imperishable (in the sense that they spring up and disappear in regular succession) are destroyed, stood in front of him (Yama). (4)
कालदण्डस्तु पार्श्वस्थो मूर्तिमानस्य चाभवत्। यमप्रहरणं दिव्यं तेजसा ज्वलदग्निवत्॥ ५॥
Meaning
Kāladaṇḍa, the rod of universal destruction, the celestial weapon of Yama, stood at his side in a personal form, blazing with effulgence like a fire. (5)
तस्य पार्श्वेषु निश्छिद्राः कालपाशाः प्रतिष्ठिताः। पावकस्पर्शसंकाशः स्थितो मूर्तश्च मुद्गरः॥ ६॥
Meaning
On all his (four) sides were installed the nooses of Death which had no rents or holes and there also stood in a personal form a mallet whose impact was like that of fire. (6)
ततो लोकत्रयं क्षुब्धमकम्पन्त दिवौकसः। कालं दृष्ट्वा तथा क्रुद्धं सर्वलोकभयावहम्॥ ७॥
Meaning
Beholding the Time-Spirit, the terror of all the three worlds, thus provoked to anger, all the three worlds thereupon felt agitated and the denizens of heaven began to tremble. (7)
ततस्त्वचोदयत् सूतस्तानश्वान् रुचिरप्रभान्। प्रययौ भीमसंनादो यत्र रक्षःपतिः स्थितः॥ ८॥
Meaning
Then the charioteer urged on those steeds which were possessed of a bright lustre, and the chariot advanced with a terrible noise to the spot where the king of ogres stood. (8)
मुहूर्तेन यमं ते तु हया हरिहयोपमाः। प्रापयन् मनसस्तुल्या यत्र तत् प्रस्तुतं रणम्॥ ९॥
Meaning
In an instant those horses, which resembled those of Indra and were quick as thought, brought, Yama to the spot where the battle was already going on. (9)
दृष्ट्वा तथैव विकृतं रथं मृत्युसमन्वितम्। सचिवा राक्षसेन्द्रस्य सहसा विप्रदुद्रुवुः॥ १०॥
Meaning
Beholding the said chariot, which was occupied by the god of death and was equally hideous, the ministers of Rāvaṇa (the king of ogres) at once took to their heels. (10)
लघुसत्त्वतया ते हि नष्टसंज्ञा भयार्दिताः। नेह योद्धुं समर्थाः स्म इत्युक्त्वा प्रययुर्दिशः॥ ११॥
Meaning
Having lost their consciousness, stricken as they were with fear, because of their meagre strength, they actually fled in different directions, unable to fight at this juncture. (11)
स तु तं तादृशं दृष्ट्वा रथं लोकभयावहम्। नाक्षुभ्यत दशग्रीवो न चापि भयमाविशत्॥ १२॥
Meaning
Even on seeing such a chariot, which was causing fright to the world, that ten-headed monster, Rāvaṇa, however, did not feel agitated nor did fear enter his mind. (12)
स तु रावणमासाद्य व्यसृजच्छक्तितोमरान्। यमो मर्माणि संक्रुद्धो रावणस्य न्यकृन्तत॥ १३॥
Meaning
Approaching Rāvaṇa, full of rage, Yama for his part hurled javelins and iron clubs and pierced his vulnerable parts. (13)
रावणस्तु ततः स्वस्थः शरवर्षं मुमोच ह। तस्मिन् वैवस्वतरथे तोयवर्षमिवाम्बुदः॥ १४॥
Meaning
Rāvaṇa, however, who was self-poised, they say, let fly a hail of arrows on that chariot of Yama (son of the sun-god) as a cloud would pour a shower. (14)
ततो महाशक्तिशतैः पात्यमानैर्महोरसि। नाशक्नोत् प्रतिकर्तुं स राक्षसः शल्यपीडितः॥ १५॥
Meaning
The said ogre, who felt afflicted by the darts while hundreds of huge javelins were being hurled on his mighty breast, was thereupon unable to hit back. (15)
एवं नानाप्रहरणैर्यमेनामित्रकर्षिणा। सप्तरात्रं कृतः संख्ये विसंज्ञो विमुखो रिपुः॥ १६॥
Meaning
In this way, in the course of a conflict which raged for seven nights continuously the enemy was rendered unconscious and averse to fighting by Yama, the scourge of his foes, who fought with various weapons. (16)
तदाऽऽसीत् तुमुलं युद्धं यमराक्षसयोर्द्वयोः। जयमाकांक्षतोर्वीर समरेष्वनिवर्तिनोः॥ १७॥
Meaning
Then ensued, O hero, a tumultuous duel between the two warriors, Yama and the ogre (Rāvaṇa), both seeking victory and both not retreating in combat. (17)
ततो देवाः सगन्धर्वाः सिद्धाश्च परमर्षयः। प्रजापतिं पुरस्कृत्य समेतास्तद्रणाजिरे॥ १८॥
Meaning
Thereupon gods, accompanied by Gandharvas, Siddhas and the highest Ṛṣis, assembled on that battlefield, placing Prajāpati, the creator, at their head. (18)
संवर्त इव लोकानां युध्यतोरभवत् तदा। राक्षसानां च मुख्यस्य प्रेतानामीश्वरस्य च॥ १९॥
Meaning
While Rāvaṇa (the foremost of the Rākṣasas) and Yama (the lord of the departed) were contending with each other on that occasion, the dissolution of the world appeared imminent. (19)
राक्षसेन्द्रोऽपि विस्फार्य चापमिन्द्राशनिप्रभम्। निरन्तरमिवाकाशं कुर्वन् बाणांस्ततोऽसृजत्॥ २०॥
Meaning
Stretching his bow, which shone like the thunderbolt of Indra, Rāvaṇa (the ruler of ogres) thereupon discharged arrows, filling the entire space, as it were. (20)
मृत्युं चतुर्भिर्विशिखैः सूतं सप्तभिरार्दयत्। यमं शतसहस्रेण शीघ्रं मर्मस्वताडयत्॥ २१॥
Meaning
He struck the god of Death with four arrows and the charioteer with seven; with a hundred thousand arrows he swiftly pierced Yama in his vital parts. (21)
ततः क्रुद्धस्य वदनाद् यमस्य समजायत। ज्वालामाली सनिश्वासः सधूमः कोपपावकः॥ २२॥
Meaning
Then arose from the mouth of the angered Yama, the fire of anger with a crown of flames, accompanied by breath and smoke. (22)
तदाश्चर्यमथो दृष्ट्वा देवदानवसंनिधौ। प्रहर्षितौ सुसंरब्धौ मृत्युकालौ बभूवतुः॥ २३॥
Meaning
Beholding that marvel in the presence of the gods and the demons, the god of death and Kāla (the Time-Spirit), who were highly enraged were filled with great enthusiasm for the contest. (23)
ततो मृत्युः क्रुद्धतरो वैवस्वतमभाषत। मुञ्च मां समरे यावद्धन्मीमं पापराक्षसम्॥ २४॥
Meaning
Feeling greatly angered, the god of death said to Vaivaswata Yama (son of the sun-god): “Leave me alone on the field of battle till I make short work of this sinful ogre. (24)
नैषा रक्षो भवेदद्य मर्यादा हि निसर्गतः। हिरण्यकशिपुः श्रीमान् नमुचिः शम्बरस्तथा॥ २५॥ निसन्दिर्धूमकेतुश्च बलिर्वैरोचनोऽपि च। शम्भुर्दैत्यो महाराजो वृत्रो बाणस्तथैव च॥ २६॥ राजर्षयः शास्त्रविदो गन्धर्वाः समहोरगाः। ऋषयः पन्नगा दैत्या यक्षाश्च ह्यप्सरोगणाः॥ २७॥ युगान्तपरिवर्ते च पृथिवी समहार्णवा। क्षयं नीता महाराज सपर्वतसरिद्द्रुमा॥ २८॥
Meaning
“The ogre would not survive today (on closing with me); such is the natural law. The glorious Hiraṇyakaśipu, Namuci and Śambara, Nisandi and Dhūmaketu as well as Bali, son of Virocana, the giant Śambhu, the great king Vṛtra as well as Vāṇa, royal sages versed in the scriptures, Gandharvas and mighty Nāgas, seers of Vedic Mantras, serpents, (other) giants, Yakṣas as well as hosts of celestial nymphs, nay, (even) this earth including the ocean, mountains, rivers and trees was brought to an end by me, O great king, at the end of the world-cycle. (25—28)
एते चान्ये च बहवो बलवन्तो दुरासदाः। विनिपन्ना मया दृष्टाः किमुतायं निशाचरः॥ २९॥
Meaning
“These above named as well as numerous other mighty warriors, who were difficult to approach were utterly destroyed as soon as seen by me, to say nothing of this ranger of the night. (29)
मुञ्च मां साधु धर्मज्ञ यावदेनं निहन्म्यहम्। नहि कश्चिन्मया दृष्टो बलवानपि जीवति॥ ३०॥
Meaning
“Leave me perfectly alone, O knower of what is right, till I make short work of this fellow. None who is seen by me, however mighty he may be, can survive. (30)
बलं मम न खल्वेतन्मर्यादैषा निसर्गतः। स दृष्टो न मया काल मुहूर्तमपि जीवति॥ ३१॥
Meaning
“Seen by me, O Time-Spirit, this fellow will not survive even for a short while. This indeed is no power of mine; such, however, is the natural law.” (31)
तस्यैवं वचनं श्रुत्वा धर्मराजः प्रतापवान्। अब्रवीत् तत्र तं मृत्युं त्वं तिष्ठैनं निहन्म्यहम्॥ ३२॥
Meaning
Hearing this utterance of Death, the glorious Yama (the Lord of Justice), on that occasion said to the celebrated god of death, “You stand alone, I will kill this fellow.” (32)
ततः संरक्तनयनः क्रुद्धो वैवस्वतः प्रभुः। कालदण्डममोघं तु तोलयामास पाणिना॥ ३३॥ यस्य पार्श्वेषु निहिताः कालपाशाः प्रतिष्ठिताः। पावकाशनिसंकाशो मुद्गरो मूर्तिमान् स्थितः॥ ३४॥ दर्शनादेव यः प्राणान् प्राणिनामपि कर्षति। किं पुनः स्पृशमानस्य पात्यमानस्य वा पुनः॥ ३५॥
Meaning
Thereupon Lord Yama (son of the sun-god) for his part, his eyes blood-red with anger, lifted with his hand his unfailing rod of punishment, on the four sides of which were installed the snares of destruction and there also stood in a personal form a mallet brilliant as a fire and the thunderbolt, and which extracts the life out of living beings by its very sight, much more of the one who is touched or dashed down by it. (33—35)
स ज्वालापरिवारस्तु निर्दहन्निव राक्षसम्। तेन स्पृष्टो बलवता महाप्रहरणोऽस्फुरत्॥ ३६॥
Meaning
Touched by that mighty god, Yama, that great weapon for its part with its circle of flames shone as if it were going to consume the ogre. (36)
ततो विदुद्रुवुः सर्वे तस्मात् त्रस्ता रणाजिरे। सुराश्च क्षुभिताः सर्वे दृष्ट्वा दण्डोद्यतं यमम्॥ ३७॥
Meaning
Afraid of him, all the ogres on the battlefield fled from that place. Seeing Yama with his rod of punishment uplifted, all the gods too felt disturbed through fear. (37)
तस्मिन् प्रहर्तुकामे तु यमे दण्डेन रावणम्। यमं पितामहः साक्षाद् दर्शयित्वेदमब्रवीत्॥ ३८॥
Meaning
Manifesting himself personally when Yama for his part was inclined to smite Rāvaṇa with his rod, Brahmā (the grandfather of the entire creation) spoke to him as follows: (38)
वैवस्वत महाबाहो न खल्वमितविक्रम। न हन्तव्यस्त्वयैतेन दण्डेनैष निशाचरः॥ ३९॥
Meaning
“O mighty-armed son of the sun-god, O god with immeasurable prowess, surely this ranger of the night is not to be killed by you with this rod. (39)
वरः खलु मयैतस्मै दत्तस्त्रिदशपुङ्गव। स त्वया नानृतः कार्यो यन्मया व्याहृतं वचः॥ ४०॥
Meaning
“Indeed, a boon has been conferred on this ogre by me, O bull among the gods ! That boon, the pledge which has been given by me, ought not to be rendered void. (40)
यो हि मामनृतं कुर्याद् देवो वा मानुषोऽपि वा। त्रैलोक्यमनृतं तेन कृतं स्यान्नात्र संशयः॥ ४१॥
Meaning
“By him, be he a man or a god, who proved me to be a liar, all the three worlds indeed would be accused of lying; there is no doubt about it. (41)
क्रुद्धेन विप्रमुक्तोऽयं निर्विशेषं प्रियाप्रिये। प्रजाः संहरते रौद्रो लोकत्रयभयावहः॥ ४२॥
Meaning
If discharged by you in anger, this terrible weapon, which is the terror of all the three worlds will destroy all created beings, regardless of those who are dear to you or otherwise. (42)
अमोघो ह्येष सर्वेषां प्राणिनाममितप्रभः। कालदण्डो मया सृष्टः पूर्वं मृत्युपुरस्कृतः॥ ४३॥
Meaning
“Indeed, this rod of destruction of immeasurable splendour, which is unfailing in relation to all beings, and is attended with death, was created by me of yore. (43)
तन्न खल्वेष ते सौम्य पात्यो रावणमूर्धनि। नह्यस्मिन् पतिते कश्चिन्मुहूर्तमपि जीवति॥ ४४॥
Meaning
“Therefore, O gentle one, this rod must not be hurled on Rāvaṇa’s head by you; for, in the event of its falling, none will survive even for a little while. (44)
यदि ह्यस्मिन् निपतिते न म्रियेतैष राक्षसः। म्रियते वा दशग्रीवस्तदाप्युभयतोऽनृतम्॥ ४५॥
Meaning
“In both cases—even if this ten-headed ogre dies or fails to die in the event of this rod falling on him, falsity of my boons will be the result. (45)
तन्निवर्तय लङ्केशाद् दण्डमेतं समुद्यतम्। सत्यं च मां कुरुष्वाद्य लोकांस्त्वं यद्यवेक्षसे॥ ४६॥
Meaning
“Hence turn aside this uplifted rod from the king of Laṅkā, and thereby vindicate my truthfulness today if you have regard for the worlds.” (46)
एवमुक्तस्तु धर्मात्मा प्रत्युवाच यमस्तदा। एष व्यावर्तितो दण्डः प्रभविष्णुर्हि नो भवान्॥ ४७॥
Meaning
Spoken to in these words, the pious-minded Yama for his part then said in reply: ”The rod stands diverted hereby, since you are our master. (47)
किं त्विदानीं मया शक्यं कर्तुं रणगतेन हि। न मया यद्ययं शक्यो हन्तुं वरपुरस्कृतः॥ ४८॥
Meaning
“If this fellow who stands protected by your boon cannot be killed by me, what can be accomplished by me now by continuing on the field of battle ! (48)
एष तस्मात् प्रणश्यामि दर्शनादस्य रक्षसः। इत्युक्त्वा सरथः साश्वस्तत्रैवान्तरधीयत॥ ४९॥
Meaning
“I, therefore, hereby disappear from the view of this ogre.” Saying so he disappeared then and there—chariot, horses and all. (49)
दशग्रीवस्तु तं जित्वा नाम विश्राव्य चात्मनः। आरुह्य पुष्पकं भूयो निष्क्रान्तो यमसादनात्॥ ५०॥
Meaning
Having conquered Yama, and proclaimed his name, and remounting the Puṣpaka, Rāvaṇa (the ten-headed, monster) emerged from the domain of Yama. (50)
स तु वैवस्वतो देवैः सह ब्रह्मपुरोगमैः। जगाम त्रिदिवं हृष्टो नारदश्च महामुनिः॥ ५१॥
Meaning
God Yama (son of the sun-god) for his part, as well as the eminent sage Nārada joyously rose to heaven alongwith the gods headed by Brahmā. (51)
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