--- title: "Yuddha Kanda, Sarga 109" canonical: "https://ramayana.com/valmiki-ramayana/yuddha-kanda/sarga-109" lang: "en" --- # Yuddha Kanda, Sarga 109 > भ्रातरं निहतं दृष्ट्वा शयानं निर्जितं रणे। > शोकवेगपरीतात्मा विललाप विभीषणः॥ १॥ Seeing his eldest brother, Rāvaṇa, lying vanquished and killed on the battlefield, Vibhīṣaṇa began to lament as follows, his mind overcome with an outburst of grief: (1) > वीरविक्रान्त विख्यात प्रवीण नयकोविद। > महार्हशयनोपेत किं शेषे निहतो भुवि॥ २॥ > निक्षिप्य दीर्घौ निश्चेष्टौ भुजावङ्गदभूषितौ। > मुकुटेनापवृत्तेन भास्कराकारवर्चसा॥ ३॥ “O renowned and valiant hero, powerful and skilled in polity, having thrown about your two arms, which though still adorned with armlets are now motionless, and with your diadem, brilliant as the sun, knocked down, why are you lying killed on the ground, O brother, who were accustomed to a luxurious bed? (2-3) > तदिदं वीर सम्प्राप्तं यन्मया पूर्वमीरितम्। > काममोहपरीतस्य यत् तन्न रुचितं तव॥ ४॥ “That very fate which was predicted by me has been met with by you, O valiant brother, inasmuch as my aforesaid advice did not find favour with you, overcome as you were with concupiscence and infatuation. (4) > यन्न दर्पात् प्रहस्तो वा नेन्द्रजिन्नापरे जनाः। > न कुम्भकर्णोऽतिरथो नातिकायो नरान्तकः। > न स्वयं बहु मन्येथास्तस्योदर्कोऽयमागतः॥ ५॥ “This calamity has come about as a sequel to the fact that in their presumption neither Prahasta nor Indrajit nor other people nor even Kumbhakarṇa, an exceeding car-warrior, nor, again, Atikāya nor Narāntaka nor you yourself prized my counsel. (5) > गतः सेतुः सुनीतानां गतो धर्मस्य विग्रहः। > गतः सत्त्वस्य संक्षेपः सुहस्तानां गतिर्गता॥ ६॥ > आदित्यः पतितो भूमौ मग्नस्तमसि चन्द्रमाः। > चित्रभानुः प्रशान्तार्चिर्व्यवसायो निरुद्यमः। > अस्मिन् निपतिते वीरे भूमौ शस्त्रभृतां वरे॥ ७॥ “Since this hero, who was the prince of those wielding weapons, has fallen on the ground, the foremost of those conducting themselves with prudence has disappeared, the incarnation of virtue has departed, the repository of might has left for good, the refuge of deft-handed warriors has gone out of sight, the sun has fallen to earth, the moon has merged in darkness, fire has ceased to emit flames and all enthusiastic energy has become worthless. (6-7) > किं शेषमिहलोकस्य गतसत्त्वस्य सम्प्रति। > रणे राक्षसशार्दूले प्रसुप्त इव पांसुषु॥ ८॥ “Now that Rāvaṇa, a tiger among the ogres, is lying fast asleep, as it were, in the dust on the battlefield, everything belonging to the people in this city of Laṅkā, whose strength has departed, has gone to the dogs. (8) > धृतिप्रवालः प्रसभाग्र्यपुष्प- > स्तपोबलः शौर्यनिबद्धमूलः। > रणे महान् राक्षसराजवृक्षः > सम्मर्दितो राघवमारुतेन॥ ९॥ “With firmness for its foliage, stubbornness for its excellent blossom, asceticism for its strength and valour for its firm roots, the huge tree in the shape of Rāvaṇa (the king of ogres) has been crushed on the battlefield by the tempest in the shape of Śrī Rāma, a scion of Raghu. (9) > तेजोविषाणः कुलवंशवंशः > कोपप्रसादापरगात्रहस्तः। > इक्ष्वाकुसिंहावगृहीतदेहः > सुप्तः क्षितौ रावणगन्धहस्ती॥ १०॥ “With ardour for its tusks, the line of ancestors for its backbone, wrath for its lower parts (legs etc.,) and graciousness for its proboscis, the elephant in rut in the shape of Rāvaṇa is lying asleep on the ground, its body having been overthrown by a lion in the shape of Śrī Rāma, a scion of Ikṣwāku. (10) > पराक्रमोत्साहविजृम्भितार्चि- > र्निःश्वासधूमः स्वबलप्रतापः। > प्रतापवान् संयति राक्षसाग्नि- > र्निर्वापितो रामपयोधरेण॥ ११॥ “With prowess and energy for its developed flame, sighs for its smoke and his native strength for its scorching heat the blazing fire in the shape of the ogre, Rāvaṇa, has been extinguished on the battlefield by the rainy cloud in the shape of Śrī Rāma. (11) > सिंहर्क्षलाङ्गूलककुद्विषाणः > पराभिजिद्गन्धनगन्धवाहः। > रक्षोवृषश्चापलकर्णचक्षुः > क्षितीश्वरव्याघ्रहतोऽवसन्नः ॥ १२॥ “With the ogres* (who followed him) for its tail, hump and horns, and lasciviousness for its ears and eyes, the bull in the shape of the ogre, Rāvaṇa, the conqueror of its enemies, which vied with the wind in energy, is lying dead, struck down by a tiger in the shape of Śrī Rāma (a ruler of the earth).” (12) > वदन्तं हेतुमद्वाक्यं परिदृष्टार्थनिश्चयम्। > रामः शोकसमाविष्टमित्युवाच विभीषणम्॥ १३॥ To Vibhīṣaṇa, who was uttering words full of reason, nay, which revealed his determined view of the matter, nay, who was fully possessed by grief, Śrī Rāma spoke as follows: (13) > नायं विनष्टो निश्चेष्टः समरे चण्डविक्रमः। > अत्युन्नतमहोत्साहः पतितोऽयमशङ्कितः॥ १४॥ “Rāvaṇa has not met his death because he lacked in energy. He has fallen in combat for the good of the world even though he was endowed with terrific prowess and exhibited extraordinary enthusiasm of a very exalted type and remained undaunted throughout. (14) > नैवं विनष्टाः शोचन्ते क्षत्रधर्मव्यवस्थिताः। > वृद्धिमाशंसमाना ये निपतन्ति रणाजिरे॥ १५॥ “Warriors who fall on the battlefield while remaining steadfast in the duty of a Kṣatriya (warrior) and seeking advancement in the shape of victory and are thus killed, need not be mourned for. (15) > येन सेन्द्रास्त्रयो लोकास्त्रासिता युधि धीमता। > तस्मिन् कालसमायुक्ते न कालः परिशोचितुम्॥ १६॥ “There is no occasion to grieve for his having been brought under the sway of death, by whom, intelligent as he was, (all) the three worlds (viz., earth, heaven and the intermediate region), including Indra, their ruler, were constantly thrown into a fright. (16) > नैकान्तविजयो युद्धे भूतपूर्वः कदाचन। > परैर्वा हन्यते वीरः परान् वा हन्ति संयुगे॥ १७॥ “None has ever been exclusively victorious even in the past. A hero is either killed by his enemies or makes short work of them in combat. (17) > इयं हि पूर्वैः संदिष्टा गतिः क्षत्रियसम्मता। > क्षत्रियो निहतः संख्ये न शोच्य इति निश्चयः॥ १८॥ “Such indeed is the destiny proclaimed by the ancients as highly esteemed for a warrior. A warrior killed in action does not deserve to be mourned: such is the conclusion of the scriptures. (18) > तदेवं निश्चयं दृष्ट्वा तत्त्वमास्थाय विज्वरः। > यदिहानन्तरं कार्यं कल्प्यं तदनुचिन्तय॥ १९॥ “Therefore, bearing this conclusion in mind, nay holding on to the right path and freed from grief, please consider what duty deserves to be performed next at this juncture.” (19) > तमुक्तवाक्यं विक्रान्तं राजपुत्रं विभीषणः। > उवाच शोकसंतप्तो भ्रातुर्हितमनन्तरम्॥ २०॥ To that valiant prince, Śrī Rāma, who had just finished his say, Vibhīṣaṇa, who was torn with grief, next made the following submission in the interest of his deceased eldest brother. (20) > योऽयं विमर्देष्वविभग्नपूर्वः > सुरैः समस्तैरपि वासवेन। > भवन्तमासाद्य रणे विभग्नो > वेलामिवासाद्य यथा समुद्रः॥ २१॥ “This ogre, who had never been vanquished before in trials of strength by all the gods combined, or even by Indra himself, has been routed on confronting you on the battlefield even as the sea breaks up on reaching the shore. (21) > अनेन दत्तानि वनीपकेषु > भुक्ताश्च भोगा निभृताश्च भृत्याः। > धनानि मित्रेषु समर्पितानि > वैराण्यमित्रेषु च यापितानि॥ २२॥ “By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. (22) > एषोऽहिताग्निश्च महातपाश्च > वेदान्तगः कर्मसु चाग्र्यशूरः। > एतस्य यत् प्रेतगतस्य कृत्यं > तत् कर्तुमिच्छामि तव प्रसादात्॥ २३॥ “Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother of mine, who has departed to the other world.” (23) > स तस्य वाक्यैः करुणैर्महात्मा > सम्बोधितः साधु विभीषणेन। > आज्ञापयामास नरेन्द्रसूनुः > स्वर्गीयमाधानमदीनसत्त्वः ॥ २४॥ Appealed to by Vibhīṣaṇa in his own pathetic words, that high-souled prince, Śrī Rāma, who was undepressed in spirits, commanded him to perform funeral rites, which were calculated to lead the departed soul to heaven: (24) > मरणान्तानि वैराणि निर्वृत्तं नः प्रयोजनम्। > क्रियतामस्य संस्कारो ममाप्येष यथा तव॥ २५॥ “Animosity ends with death. Our purpose has been achieved. Therefore, let obsequies be performed in relation to him now. He is as good as mine too as yours.” (25) Book: https://ramayana.com/valmiki-ramayana --- Source: Gita Press, Gorakhpur editions. Buy the book: https://gitapress.org/product/sri-ramcharitmanas-special-edition Ramayana.com, a free, ad-free project of Ved Vyas Foundation.