Yuddha Kanda, Sarga 106

Meaning

Feeling delighted, that charioteer, the charioteer of Rāvaṇa, drove forward with speed his chariot, a chariot which was capable of crushing the enemy’s army and was a wonderful piece of art (like the city of the Gandharvas), which bore exceptionally lofty pennons and was drawn by horses richly endowed with excellent qualities and adorned with gold necklaces, which was fully equipped with implements of war and adorned with rows of flags and pennons, which was swallowing space as it were and was making the earth resound with its sound, nay, which was the doom of the enemy’s forces and brought immense joy to its owner. Śrī Rāma, the ruler of men, they say, saw advancing precipitately towards him the aforesaid chariot of Rāvaṇa, the king of ogres, which bore a huge standard and was noisy, nay, which was drawn by sombre steeds and clothed with a dreadful lustre and was shining in space like an aerial car, bright as the sun, and which, crowded as it was with pennons that flashed like lightning and displaying as it did the splendours of a rainbow because of its decorations, looked like a cloud holding streams of water and releasing torrents in the shape of arrows. Beholding the enemy’s chariot advancing like a cloud and making noise like a mountain bursting asunder when struck with lightning, and stretching with impetuosity his bow, which, when bent, looked like the crescent moon, Śrī Rāma spoke as follows to Mātali, the charioteer of Indra (the god with a thousand eyes): “From the way in which he is darting forward from left to right with great impetuosity once more it appears that his heart has been set by him upon destroying himself in combat. (1—10)

Meaning

“Therefore, take care and advance towards the enemy’s chariot. I wish to destroy it completely even as the wind would blow away an engulfing cloud. (11)

Meaning

Without confusion or getting flurried and with a steady heart and vision and the movement of the reins fully controlled, drive the chariot swiftly. (12)

Meaning

“True, you need not be instructed by me accustomed as you are to drive the chariot of Indra, the destroyer of strongholds. Keen as I am to fight with one-pointed attention, I just refresh your memory and do not admonish you.” (13)

Meaning

Extremely gratified with the foregoing apology of Śrī Rāma, Mātali, the excellent charioteer of gods, drove the chariot on. (14)

Meaning

Passing the huge chariot of Rāvaṇa on the right, Śrī Rāma then set Rāvaṇa a-trembling by the dust risen from the wheels of his own chariot. (15)

Meaning

With his coppery eyes wide open, angered as he was, Rāvaṇa thereupon struck Śrī Rāma, who stood facing his chariot, with arrows. (16)

Meaning

Joining patience with anger, though provoked by the assault, Śrī Rāma seized hold on the battlefield of Indra’s bow, which was possessed of extraordinary impulse, as also arrows of exceeding swiftness, which were brilliant like sunbeams. Then ensued a major conflict between the two warriors, Śrī Rāma and Rāvaṇa, who stood facing each other like two proud lions, desirous of killing each other. (17-18)

Meaning

Thereupon gods accompanied by Gandharvas (celestial musicians), Siddhas (a class of demigods endowed with mystic powers from their very birth) and great Ṛṣis too assembled to witness the duel, longing as they did for the destruction of Rāvaṇa. (19)

Meaning

Then burst into view fearful portents that caused one’s hair to stand on end, giving a warning of doom to Rāvaṇa and prosperity to the scion of Raghu. (20)

Meaning

The god of rain rained blood on the chariot of Rāvaṇa, while violent whirlwinds blew from left to right. (21)

Meaning

Hovering in the aerial region, a large flock of vultures followed the evolutions of his chariot. (22)

Meaning

Nay, Laṅkā looked enshrouded in dusk, hued like a red Japa flower even in the daytime and the region round about appeared aglow with it. (23)

Meaning

Huge meteors accompanied by thunder fell with a great sound at that time. Foreboding evil to Rāvaṇa, they filled the ogres with despondency at that time. (24)

Meaning

Nay, the earth shook in whichever direction Rāvaṇa moved and the arms of the ogres were clasped as it were even as they struck. (25)

Meaning

Fallen before Rāvaṇa, the rays of the sun appeared coppery, yellow, white and dark like ores on a mountain. (26)

Meaning

Nay, beholding the angry mien of Rāvaṇa and vomiting fire from their mouths, she-jackals, followed by vultures, uttered sinister howls. (27)

Meaning

Raising the clouds of dust over the battlefield and clouding the vision of that king of ogres, the wind blew in a direction unfavourable to him. (28)

Meaning

Nay, without the appearance of any cloud fearful thunderbolts of Indra, the god of rain, fell on his army, on all sides with a noise which was hard to endure. (29)

Meaning

All the quarters as well as the intermediate points of the compass were shrouded in darkness; and due to a shower of dust the sky became obscure. (30)

Meaning

Carrying on a desperate fight among themselves and emitting sharp cries fearful minas fell in hundreds on his chariot on that battlefield. (31)

Meaning

The horses of his chariot incessantly let out sparks from their hips and loins and tears from their eyes, releasing out in this way fire and water both at a time. (32)

Meaning

Foreboding disaster to Rāvaṇa, many such appalling and fearful portents appeared. (33)

Meaning

Before Śrī Rāma too appeared on all sides omens which were delightful and propitious and foreboded victory to him. Śrī Rāma, a scion of Raghu, was really overjoyed to behold on this occasion delightful omens foretelling his own triumph, and regarded Rāvaṇa as already killed. (34-35)

Meaning

Śrī Rāma, who was well-versed in the science of omens, now experienced delight, nay, supreme felicity on observing the propitious omens appearing on his own person on the battlefield and exhibited even greater prowess in combat. (36)