---
title: "Yuddha Kanda, Sarga 111"
canonical: "https://ramayana.com/valmiki-ramayana/yuddha-kanda/sarga-111"
lang: "en"
---

# Yuddha Kanda, Sarga 111

> तासां विलपमानानां तदा राक्षसयोषिताम्।  
> ज्येष्ठपत्नी प्रिया दीना भर्तारं समुदैक्षत॥ १॥

Of the aforesaid consorts of the ogre, Rāvaṇa, who were lamenting as above on that occasion, the beloved and seniormost consort, who was feeling miserable, gazed on her husband. (1)

> दशग्रीवं हतं दृष्ट्वा रामेणाचिन्त्यकर्मणा।  
> पतिं मन्दोदरी तत्र कृपणा पर्यदेवयत्॥ २॥

Seeing her spouse, Rāvaṇa, the ten-headed monster, made short work of by Śrī Rāma of inconceivable exploits, the wretched Mandodarī lamented as follows on that spot: (2)

> ननु नाम महाबाहो तव वैश्रवणानुज।  
> क्रुद्धस्य प्रमुखे स्थातुं त्रस्यत्यपि पुरंदरः॥ ३॥

“Indeed, it is well known, O mighty-armed younger brother of Kubera (son of Sage Viśravā), that even Indra, the destroyer of citadels, feared to stand in front of you when you were angry. (3)

> ऋषयश्च महान्तोऽपि गन्धर्वाश्च यशस्विनः।  
> ननु नाम तवोद्वेगाच्चारणाश्च दिशो गताः॥ ४॥

Even eminent Ṛṣis (seers of Vedic Mantras) and illustrious Gandharvas (celestial musicians) and Cāraṇas (celestial bards) too, they say, actually fled in all directions for fear of you. (4)

> स त्वं मानुषमात्रेण रामेण युधि निर्जितः।  
> न व्यपत्रपसे राजन् किमिदं राक्षसेश्वर॥ ५॥

“How is it that you do not feel abashed even though vanquished in combat by Rāma a mere mortal, O king, O ruler of ogres! (5)

> कथं त्रैलोक्यमाक्रम्य श्रिया वीर्येण चान्वितम्।  
> अविषह्यं जघान त्वां मानुषो वनगोचरः॥ ६॥

“How did a mortal, wandering in the woods, kill you, who, having overcome all the three worlds by dint of your prowess, had grown irresistible and were endowed with glory? (6)

> मानुषाणामविषये चरतः कामरूपिणः।  
> विनाशस्तव रामेण संयुगे नोपपद्यते॥ ७॥

“That you, who lived in a place inaccessible to man and were able to assume any form at will, were destroyed in combat by Rāma, is not compatible with reason. (7)

> न चैतत् कर्म रामस्य श्रद्दधामि चमूमुखे।  
> सर्वतः समुपेतस्य तव तेनाभिमर्षणम्॥ ८॥

“Nor do I believe that your discomfiture at his hands in the van, of your army, fully equipped as you were with all implements of war, was the achievement of Rāma. (8)

> अथवा रामरूपेण कृतान्तः स्वयमागतः।  
> मायां तव विनाशाय विधायाप्रतितर्किताम्॥ ९॥

“Or, taking recourse to inconceivable magic for your destruction, Death himself appeared in the form of Rāma. (9)

> अथवा वासवेन त्वं धर्षितोऽसि महाबल।  
> वासवस्य तु का शक्तिस्त्वां द्रष्टुमपि संयुगे॥ १०॥  
> महाबलं महावीर्यं देवशत्रुं महौजसम्।  
> व्यक्तमेष महायोगी परमात्मा सनातनः॥ ११॥  
> अनादिमध्यनिधनो महतः परमो महान्।  
> तमसः परमो धाता शङ्खचक्रगदाधरः॥ १२॥  
> श्रीवत्सवक्षा नित्यश्रीरजय्यः शाश्वतो ध्रुवः।  
> मानुषं रूपमास्थाय विष्णुः सत्यपराक्रमः॥ १३॥  
> सर्वैः परिवृतो देवैर्वानरत्वमुपागतैः।  
> सर्वलोकेश्वरः श्रीमाँल्लोकानां हितकाम्यया॥ १४॥  
> स राक्षसपरीवारं देवशत्रुं भयावहम्।  
> इन्द्रियाणि पुरा जित्वा जितं त्रिभुवनं त्वया॥ १५॥

“Or, it seems, you were overcome by Indra (disguised as Rāma), O lord endowed with extraordinary might! Indra, however, had no power even to gaze on you, the avowed enemy of gods, on the battlefield, endowed as you were with extraordinary might, valour and energy. “Assuming a human semblance, prompted as He was by the desire to do good to all the worlds and surrounded by all the gods, who had taken the form of so many monkeys, evidently the celebrated Lord Viṣṇu of unfailing prowess, the eternal Supreme Spirit, a great master of yoga, the gracious Ruler of all the three worlds as well as their sustainer, who has no beginning, middle or end, is supremely greater than the great and stands eternally beyond darkness (ignorance) who carries a conch, a discus and a mace on His person and is distinguished by the mark of Śrīvatsa (a curl of white hair) on the breast, who is constantly endowed with fortune, is invincible, everlasting and perpetual, made short work of you, a terrible enemy of gods, alongwith the ogres who surrounded you. After subduing the senses, including the mind, the internal sense, all the three worlds were conquered by you in the course of the austerities practised by you in the past. (10—15)

> स्मरद्भिरिव तद् वैरमिन्द्रियैरेव निर्जितः।  
> यदैव हि जनस्थाने राक्षसैर्बहुभिर्वृतः॥ १६॥  
> खरस्तु निहतो भ्राता तदा रामो न मानुषः।  
> यदैव नगरीं लङ्कां दुष्प्रवेशां सुरैरपि॥ १७॥  
> प्रविष्टो हनुमान् वीर्यात् तदैव व्यथिता वयम्।  
> क्रियतामविरोधश्च राघवेणेति यन्मया॥ १८॥  
> उच्यमानो न गृह्णासि तस्येयं व्युष्टिरागता।  
> अकस्माच्चाभिकामोऽसि सीतां राक्षसपुङ्गव॥ १९॥  
> ऐश्वर्यस्य विनाशाय देहस्य स्वजनस्य च।  
> अरुन्धत्या विशिष्टां तां रोहिण्याश्चापि दुर्मते॥ २०॥  
> सीतां धर्षयता मान्यां त्वया ह्यसदृशं कृतम्।  
> वसुधाया हि वसुधां श्रियाः श्रीं भर्तृवत्सलाम्॥ २१॥

“You now stand vanquished in your turn by the senses themselves, who have ceased to co-operate with you as though they recollected their old grudge against you, occasioned by their discomfiture at your hands. The moment your brother, Khara, was actually killed by Śrī Rāma in Janasthāna, even though surrounded by numerous ogres, it became evident that Śrī Rāma was really no mortal. Nay, we all felt perturbed about our future the moment Hanumān penetrated by dint of his prowess deep into the city of Laṅkā, which was difficult to penetrate into even for gods. This nemesis has come upon you since you did not heed my advice. You were being repeatedly admonished by me to the effect that no hostility should be entered into with Śrī Rāma (a scion of Raghu). Nay, to the destruction of your sovereignty, life and your own people, you unaccountably conceived a passion for Sītā, O bull among the ogres! Surely an unworthy act was perpetrated by you, O foolish one, while treating with indignity, the celebrated Sītā, who is superior in point of devotion to her husband, even to Arundhatī (wife of Sage Vasiṣṭha) and Rohiṇī (the principal spouse of the moon-god), who deserved to be respected and who is the model of forbearance even to Goddess Earth and a model of grace even to Śrī, the goddess of fortune and charm, and is extremely fond of her husband. (16—21)

> सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम्।  
> आनयित्वा तु तां दीनां छद्मनाऽऽत्मस्वदूषणम्॥ २२॥

“Bearing away by recourse to a fraud the aforesaid Sītā, who was living in a lonely forest, was faultless of every limb and charming, though miserable, ruination has undoubtedly been brought by you on yourself as well as on your relations. (22)

> अप्राप्य तं चैव कामं मैथिलीसंगमे कृतम्।  
> पतिव्रतायास्तपसा नूनं दग्धोऽसि मे प्रभो॥ २३॥

“Nay, having failed to realize the well-known ambition cherished by you for union with Sītā, the princess of Mithilā, you have surely been consumed by the asceticism of that lady devoted to her husband, O my lord! (23)

> तदैव यन्न दग्धस्त्वं धर्षयंस्तनुमध्यमाम्।  
> देवा बिभ्यति ते सर्वे सेन्द्राः साग्निपुरोगमाः॥ २४॥

“It is because all the gods together with Indra (the ruler of gods), including those headed by the god of fire, fear you that you were not consumed even while laying violent hands on that slender-waisted lady. (24)

> अवश्यमेव लभते फलं पापस्य कर्मणः।  
> भर्तः पर्यागते काले कर्ता नास्त्यत्र संशयः॥ २५॥

“When the time for retribution comes, O my lord, the doer assuredly reaps the fruit of his sinful deed: there is no doubt about it. (25)

> शुभकृच्छुभमाप्नोति पापकृत् पापमश्नुते।  
> विभीषणः सुखं प्राप्तस्त्वं प्राप्तः पापमीदृशम्॥ २६॥

“The doer of a blessed act gathers happiness, while the perpetrator of a sinful act reaps misery. While Vibhīṣaṇa has attained happiness, you have met with such an evil destiny. (26)

> सन्त्यन्याः प्रमदास्तुभ्यं रूपेणाभ्यधिकास्ततः।  
> अनङ्गवशमापन्नस्त्वं तु मोहान्न बुद्ध्यसे॥ २७॥

“There are in your gynaeceum other young ladies superior to Sītā in physical charm; having fallen a prey to concupiscence, however, you did not perceive this through ignorance. (27)

> न कुलेन न रूपेण न दाक्षिण्येन मैथिली।  
> मयाधिका वा तुल्या वा तत् तु मोहान्न बुद्ध्यसे॥ २८॥

“The princess of Mithilā is no match for me, much less superior to me, in birth, nor in comeliness, nor again in urbanity. You, however, did not perceive this through infatuation. (28)

> सर्वदा सर्वभूतानां नास्ति मृत्युरलक्षणः।  
> तव तद्वदयं मृत्युर्मैथिलीकृतलक्षणः॥ २९॥

“Death does not come to any living being at any time without any (exciting) cause. Your demise on this occasion has likewise been brought about on account of Sītā (a princess of Mithilā). (29)

> सीतानिमित्तजो मृत्युस्त्वया दूरादुपाहृतः।  
> मैथिली सह रामेण विशोका विहरिष्यति॥ ३०॥  
> अल्पपुण्या त्वहं घोरे पतिता शोकसागरे।  
> कैलासे मन्दरे मेरौ तथा चैत्ररथे वने॥ ३१॥  
> देवोद्यानेषु सर्वेषु विहृत्य सहिता त्वया।  
> विमानेनानुरूपेण या याम्यतुलया श्रिया॥ ३२॥  
> पश्यन्ती विविधान् देशांस्तांस्तांश्चित्रस्रगम्बरा।  
> भ्रंशिता कामभोगेभ्यः सास्मि वीर वधात् तव॥ ३३॥

“Death, which was to be brought about on account of Sītā, was invited by you from afar. Rid of her grief, the princess of Mithilā will now sport with Śrī Rāma. I, however, whose stock of merit was poor, have tumbled into a fearful ocean of grief. I, who, having sported with you on Mount Kailāsa, Mount Mandara, Mount Meru, in the grove known by the name of Caitraratha (belonging to Kubera and named after Caitraratha, the king of the Gandharvas, who is reputed to have planted it) as well as in all celestial gardens, adorned, as I was, with lovely garlands and clad in picturesque robes and invested with a matchless splendour, roamed in a suitable aerial car, visiting various lands of every description—have now been deprived of all sense-enjoyments because of your fall. (30—33)

> सैवान्येवास्मि संवृत्ता धिग्राज्ञां चञ्चलां श्रियम्।  
> हा राजन् सुकुमारं ते सुभ्रु सुत्वक्समुन्नसम्॥ ३४॥  
> कान्तिश्रीद्युतिभिस्तुल्यमिन्दुपद्मदिवाकरैः।  
> किरीटकूटोज्ज्वलितं ताम्रास्यं दीप्तकुण्डलम्॥ ३५॥  
> मदव्याकुललोलाक्षं भूत्वा यत्पानभूमिषु।  
> विविधस्रग्धरं चारु वल्गुस्मितकथं शुभम्॥ ३६॥  
> तदेवाद्य तवैवं हि वक्त्रं न भ्राजते प्रभो।  
> रामसायकनिर्भिन्नं रक्तं रुधिरविस्रवैः॥ ३७॥

“Though the same, I stand transformed into another, as it were. Woe be to the fleeting fortune of kings! Alas, that very countenance of yours, O king, which was so tender and distinguished by charming eyebrows, a glossy surface an exceptionally prominent nose, coppery lips and brilliant earrings, nay, which vied with the moon, the lotus and the sun in radiance, grace and brilliance, respectively, was illuminated by a number of diadems which looked like so many peaks of a mountain, which shone with its eyes wild and rolling through inebriety in banquet halls, bore garlands of every description, was lovely and charming in everyway, was lit with a captivating smile and indulged in a delightful talk, does not actually shine as before today, my lord! Pierced with the shafts of Śrī Rāma, it lies dyed with streams of blood. (34—37)

> विशीर्णमेदोमस्तिष्कं रूक्षं स्यन्दनरेणुभिः।  
> हा पश्चिमा मे सम्प्राप्ता दशा वैधव्यदायिनी॥ ३८॥  
> या मयाऽऽसीन्न सम्बुद्धा कदाचिदपि मन्दया।  
> पिता दानवराजो मे भर्ता मे राक्षसेश्वरः॥ ३९॥  
> पुत्रो मे शक्रनिर्जेता इत्यहं गर्विता भृशम्।  
> दृप्तारिमथनाः क्रूराः प्रख्यातबलपौरुषाः॥ ४०॥  
> अकुतश्चिद्भया नाथा ममेत्यासीन्मतिर्ध्रुवा।  
> तेषामेवंप्रभावाणां युष्माकं राक्षसर्षभाः॥ ४१॥  
> कथं भयमसम्बुद्धं मानुषादिदमागतम्।  
> स्निग्धेन्द्रनीलनीलं तु प्रांशुशैलोपमं महत्॥ ४२॥  
> केयूराङ्गदवैदूर्यमुक्ताहारस्रगुज्ज्वलम्।  
> कान्तं विहारेष्वधिकं दीप्तं संग्रामभूमिषु॥ ४३॥  
> भात्याभरणभाभिर्यद् विद्युद्भिरिव तोयदः।  
> तदेवाद्य शरीरं ते तीक्ष्णैर्नैकशरैश्चितम्॥ ४४॥

“It has its marrow scattered and brains shattered and has got soiled through the dust raised by the chariots. Alas, the last stage of life, viz., death, which has conferred widowhood on me, and which was never contemplated by me, a wretched woman as I am, has been reached by you. I was extremely proud to think that Maya, the king of devils, was my father, you, the king of ogres, were my husband and Indrajit, the conqueror of Indra, was my son. My guardians were capable of crushing their arrogant enemies, cruel, nay, renowned for their might and valour and as such had no fear from any quarter: such was my firm conviction. How did this unknown peril come to you, who were so powerful, O bull among the ogres, from a mortal? That very body of yours—which was really dark as a glossy sapphire, gigantic like a lofty mountain, and resplendent with Keyūras and Aṅgadas (two varieties of armlets), necklaces of cat’s-eye gems and pearls and garlands, which looked more charming during pastimes and brilliant on the fields of battle, which shone with the lustre of jewels as a rainy cloud with flashes of lightning—lies transfixed with numerous arrows today. (38—44)

> पुनर्दुर्लभसंस्पर्शं परिष्वक्तुं न शक्यते।  
> श्वाविधः शललैर्यद्वद् बाणैर्लग्नैर्निरन्तरम्॥ ४५॥  
> स्वर्पितैर्मर्मसु भृशं संछिन्नस्नायुबन्धनम्।  
> क्षितौ निपतितं राजन् श्यामं वै रुधिरच्छवि॥ ४६॥  
> वज्रप्रहाराभिहतो विकीर्ण इव पर्वतः।  
> हा स्वप्नः सत्यमेवेदं त्वं रामेण कथं हतः॥ ४७॥

“Though it will be difficult for me to touch it again, it is no longer possible to embrace it. It has tendons cut to pieces by arrows (discharged by Śrī Rāma) dug deep into your vital parts and closely transfixed like the spines of a porcupine. Though dark of complexion, it is now transformed, O king, into the colour of blood and lies fallen on the ground like a mountain broken into pieces when hit by a stroke of lightning. Alas, that which seemed a dream has turned a stark reality. But how could you be killed by Rāma? (45—47)

> त्वं मृत्योरपि मृत्युः स्याः कथं मृत्युवशं गतः।  
> त्रैलोक्यवसुभोक्तारं त्रैलोक्योद्वेगदं महत्॥ ४८॥  
> जेतारं लोकपालानां क्षेप्तारं शंकरस्य च।  
> दृप्तानां निग्रहीतारमाविष्कृतपराक्रमम्॥ ४९॥  
> लोकक्षोभयितारं च साधुभूतविदारणम्।  
> ओजसा दृप्तवाक्यानां वक्तारं रिपुसंनिधौ॥ ५०॥  
> स्वयूथभृत्यगोप्तारं हन्तारं भीमकर्मणाम्।  
> हन्तारं दानवेन्द्राणां यक्षाणां च सहस्रशः॥ ५१॥  
> निवातकवचानां तु निग्रहीतारमाहवे।  
> नैकयज्ञविलोप्तारं त्रातारं स्वजनस्य च॥ ५२॥  
> धर्मव्यवस्थाभेत्तारं मायास्रष्टारमाहवे।  
> देवासुरनृकन्यानामाहर्तारं ततस्ततः॥ ५३॥  
> शत्रुस्त्रीशोकदातारं नेतारं स्वजनस्य च।  
> लङ्काद्वीपस्य गोप्तारं कर्तारं भीमकर्मणाम्॥ ५४॥  
> अस्माकं कामभोगानां दातारं रथिनां वरम्।  
> एवंप्रभावं भर्तारं दृष्ट्वा रामेण पातितम्॥ ५५॥  
> स्थिरास्मि या देहमिमं धारयामि हतप्रिया।  
> शयनेषु महार्हेषु शयित्वा राक्षसेश्वर॥ ५६॥  
> इह कस्मात् प्रसुप्तोऽसि धरण्यां रेणुगुण्ठितः।  
> यदा मे तनयः शस्तो लक्ष्मणेनेन्द्रजिद् युधि॥ ५७॥  
> तदा त्वभिहता तीव्रमद्य त्वस्मिन् निपातिता।  
> साहं बन्धुजनैर्हीना हीना नाथेन च त्वया॥ ५८॥  
> विहीना कामभोगैश्च शोचिष्ये शाश्वतीः समाः।  
> प्रपन्नो दीर्घमध्वानं राजन्नद्य सुदुर्गमम्॥ ५९॥  
> नय मामपि दुःखार्तां न वर्तिष्ये त्वया विना।  
> कस्मात् त्वं मां विहायेह कृपणां गन्तुमिच्छसि॥ ६०॥

“You were death to Death himself; how did you fall under his sway? Stony indeed am I, who, though having lost my darling, still retain this body of mine even on seeing struck down by Rāma, my husband, who enjoyed treasures of all the three worlds and proved to be a great source of annoyance to all the three worlds; who was able to conquer even the guardians of the worlds and lifted up Lord Śiva alongwith his seat, Mount Kailāsa; who manifested his prowess by subduing the arrogant, threw into disorder all the worlds by oppressing them, and tormented pious men; who by virtue of his might uttered insolent words in the presence of his enemy, protected his own band as well as his dependants and killed those who indulged in terrible deeds; who made short work of devil chiefs and Yakṣas (a class of demigods) in thousands, subdued the Nivātakavacas (a class of Dānavas) in combat, put an end to a number of sacrificial performances and protected his own people; who violated the moral order, employed conjuring tricks on the battlefield and bore away from various places the virgin daughters of gods, demons and human beings; who brought mourning to his enemys’ wives, was the leader of his own people and protected the island of Laṅkā, who perpetrated terrible deeds, provided sense-enjoyments to us and was the foremost of car-warriors—in other words, who was endowed with such unique power. Having reposed on sumptuous couches, O ruler of ogres, wherefore are you lying buried in deep slumber on the bare ground and shrouded in dust? I was really hard hit on the occasion when my eldest son, Indrajit, was killed in combat by Lakṣmaṇa. Today, of course, I am undone. Disunited from my kinsfolk, nay, forsaken by you, my lord, and deprived of sense-enjoyments, I shall grieve for innumerable years. Having embarked today on a long journey, which is very difficult to undertake, O king, take me also with you, stricken as I am with agony. I shall no longer survive without you. Wherefore do you wish to depart, leaving me miserable, as I am, here? (48—60)

> दीनां विलपतीं मन्दां किं च मां नाभिभाषसे।  
> दृष्ट्वा न खल्वभिक्रुद्धो मामिहानवगुण्ठिताम्॥ ६१॥  
> निर्गतां नगरद्वारात् पद्भ्यामेवागतां प्रभो।  
> पश्येष्टदार दारांस्ते भ्रष्टलज्जावगुण्ठनान्॥ ६२॥

“Why do you not speak to me, a forlorn and unfortunate creature, wailing as I am? How are you not enraged at me, who have issued out of the city gate, unveiled and come on foot here, my lord? Look on your consorts, whose veils have dropped off, O lover of your spouses! (61-62)

> बहिर्निष्पतितान् सर्वान् कथं दृष्ट्वा न कुप्यसि।  
> अयं क्रीडासहायस्तेऽनाथो लालप्यते जनः॥ ६३॥  
> न चैनमाश्वासयसि किं वा न बहुमन्यसे।  
> यास्त्वया विधवा राजन् कृता नैकाः कुलस्त्रियः॥ ६४॥  
> पतिव्रता धर्मरता गुरुशुश्रूषणे रताः।  
> ताभिः शोकाभितप्ताभिः शप्तः परवशं गतः॥ ६५॥

“Why do you not feel enraged to see them all come forth? Nay, this Mandodarī, your playmate, is lamenting in a forlorn condition. Why do you not comfort her or treat her with respect? You have fallen under the sway of your enemy, Śrī Rāma, in that you were cursed by those numerous ladies of noble lineage, who, though devoted to their husband, fond of piety and intent on the service of their elders, had been widowed by you, O king, and were accordingly tormented with grief. (63—65)

> त्वया विप्रकृताभिश्च तदा शप्तस्तदागतम्।  
> प्रवादः सत्यमेवायं त्वां प्रति प्रायशो नृप॥ ६६॥  
> पतिव्रतानां नाकस्मात् पतन्त्यश्रूणि भूतले।  
> कथं च नाम ते राजँल्लोकानाक्रम्य तेजसा॥ ६७॥  
> नारीचौर्यमिदं क्षुद्रं कृतं शौण्डीर्यमानिना।  
> अपनीयाश्रमाद् रामं यन्मृगच्छद्मना त्वया॥ ६८॥  
> आनीता रामपत्नी सा अपनीय च लक्ष्मणम्।  
> कातर्यं च न ते युद्धे कदाचित् संस्मराम्यहम्॥ ६९॥

“That curse which was pronounced by them at that time on their having been wronged by you, has fallen on you. The popular saying that ‘the tears of women devoted to their husband do not generally fall on the earth’s surface in vain’ has come out true in your case, O king! Nay, how was this mean act of abducting a woman actually perpetrated by you, O king, who, having invaded all the three worlds by your might, prided on your heroism? How cowardly it was on your part that the aforesaid consort of Śrī Rāma was borne away by you after luring away Śrī Rāma from his hermitage by recourse to a fraud in the shape of an illusory deer and also removing Lakṣmaṇa from the scene. Nay, I do not recall your faint-heartedness on any occasion on the battlefield. (66—69)

> तत् तु भाग्यविपर्यासान्नूनं ते पक्वलक्षणम्।  
> अतीतानागतार्थज्ञो वर्तमानविचक्षणः॥ ७०॥  
> मैथिलीमाहृतां दृष्ट्वा ध्यात्वा निःश्वस्य चायतम्।  
> सत्यवाक् स महाबाहो देवरो मे यदब्रवीत्॥ ७१॥  
> अयं राक्षसमुख्यानां विनाशः प्रत्युपस्थितः।  
> कामक्रोधसमुत्थेन व्यसनेन प्रसङ्गिना॥ ७२॥  
> निवृत्तस्त्वत्कृतेनार्थः सोऽयं मूलहरो महान्।  
> त्वया कृतमिदं सर्वमनाथं राक्षसं कुलम्॥ ७३॥

The pusillanimity which appeared in you on the solitary occasion of your carrying off Sītā, due to an irony of fate was surely an indication of your impending doom. Whatever, O mighty-armed one, my younger brother-in-law, Vibhīṣaṇa, who knows matters relating to the past as well as to the future, and is also conversant with the present—said after reflecting and sighing for long, on seeing Sītā (a princess of Mithilā) borne away by you, viz., ‘the extermination of the jewels among the ogres is now imminent!’ has come true. Your entire fortune has disappeared due to the sin perpetrated by you in the shape of Sītā’s abduction, which had sprung from concupiscence and wrath and was attended with deep attachment. Hence this major disaster, which has destroyed our very root. This entire race of ogres has been deprived of its protector by you. (70—73)

> नहि त्वं शोचितव्यो मे प्रख्यातबलपौरुषः।  
> स्त्रीस्वभावात् तु मे बुद्धिः कारुण्ये परिवर्तते॥ ७४॥

“You, who were far famed for your strength and valour, do not deserve to be mourned for by me. Due to feminine nature, however, my mind is leaning towards sadness. (74)

> सुकृतं दुष्कृतं च त्वं गृहीत्वा स्वां गतिं गतः।  
> आत्मानमनुशोचामि त्वद्विनाशेन दुःखिताम्॥ ७५॥

“Taking with you the stock of your merit and sin, you have gone to the place for which you were destined. I, however, mourn for my own self, afflicted as I am by your loss. (75)

> सुहृदां हितकामानां न श्रुतं वचनं त्वया।  
> भ्रातॄणां चैव कार्त्स्न्येन हितमुक्तं दशानन॥ ७६॥

“The absolutely salutary advice tendered by your friends, who wished well of you, as well as by your brothers, was not heeded by you, O ten-headed ogre! 76)

> हेत्वर्थयुक्तं विधिवच्छ्रेयस्करमदारुणम्।  
> विभीषणेनाभिहितं न कृतं हेतुमत् त्वया॥ ७७॥

“The counsel duly offered by Vibhīṣaṇa, which was full of reason and pregnant with meaning, wholesome and agreeable, was not put into effect by you. (77)

> मारीचकुम्भकर्णाभ्यां वाक्यं मम पितुस्तथा।  
> न कृतं वीर्यमत्तेन तस्येदं फलमीदृशम्॥ ७८॥

“The advice given by Mārīca, your maternal uncle and Kumbhakarṇa, your own brother as also the counsel of my father (the demon Maya) was not followed by you, drunk as you were with power. What has followed is the bitter consequence of your perversity. (78)

> नीलजीमूतसंकाश पीताम्बर शुभाङ्गद।  
> स्वगात्राणि विनिक्षिप्य किं शेषे रुधिरावृतः॥ ७९॥

“My lord, resembling a dark cloud in hue, nay, clad in yellow and adorned with brilliant armlets, why having thrown about your limbs are you lying covered with blood? (79)

> प्रसुप्त इव शोकार्तां किं मां न प्रतिभाषसे।  
> महावीर्यस्य दक्षस्य संयुगेष्वपलायिनः॥ ८०॥  
> यातुधानस्य दौहित्रीं किं मां न प्रतिभाषसे।  
> उत्तिष्ठोत्तिष्ठ किं शेषे नवे परिभवे कृते॥ ८१॥

“As though fast asleep, why do you not answer me, stricken with grief as I am? Why do you not vouchsafe a reply to me, the grand-daughter (daughter’s daughter) of an ogre (Sumālī by name), who was clever and endowed with extraordinary prowess, and never retreated in battles. Get up! Rise!! How are you lying down even though subjected to a fresh insult? (80-81)

> अद्य वै निर्भया लङ्कां प्रविष्टाः सूर्यरश्मयः।  
> येन सूदयसे शत्रून् समरे सूर्यवर्चसा॥ ८२॥  
> वज्रं वज्रधरस्येव सोऽयं ते सततार्चितः।  
> रणे बहुप्रहरणो हेमजालपरिष्कृतः॥ ८३॥  
> परिघो व्यवकीर्णस्ते बाणैश्छिन्नः सहस्रधा।  
> प्रियामिवोपसंगृह्य किं शेषे रणमेदिनीम्॥ ८४॥

“Rid of all fear, the sun’s rays have actually penetrated deep into Laṅkā today. Torn into a thousand splinters, that very iron bludgeon of yours, which was brilliant as the sun and resembled the thunderbolt of Indra (lit., the wielder of the thunderbolt), with which you exterminated your enemies on the battlefield, and which was constantly honoured by you, which had struck many in combat and which was adorned with a net of gold, lies scattered. Why do you lie embracing the battleground as one would embrace a loved one? (82—84)

> अप्रियामिव कस्माच्च मां नेच्छस्यभिभाषितुम्।  
> धिगस्तु हृदयं यस्या ममेदं न सहस्रधा॥ ८५॥  
> त्वयि पञ्चत्वमापन्ने फलते शोकपीडितम्।  
> इत्येवं विलपन्ती सा बाष्पपर्याकुलेक्षणा॥ ८६॥  
> स्नेहोपस्कन्नहृदया तदा मोहमुपागमत्।  
> कश्मलाभिहता सन्ना बभौ सा रावणोरसि॥ ८७॥  
> संध्यानुरक्ते जलदे दीप्ता विद्युदिवोज्ज्वला।  
> तथागतां समुत्थाप्य सपत्न्यस्तां भृशातुराः॥ ८८॥  
> पर्यवस्थापयामासू रुदत्यो रुदतीं भृशम्।  
> किं ते न विदिता देवि लोकानां स्थितिरध्रुवा॥ ८९॥  
> दशाविभागपर्याये राज्ञां वै चञ्चलाः श्रियः।  
> इत्येवमुच्यमाना सा सशब्दं प्ररुरोद ह॥ ९०॥  
> स्नपयन्ती तदास्रेण स्तनौ वक्त्रं सुनिर्मलम्।  
> एतस्मिन्नन्तरे रामो विभीषणमुवाच ह॥ ९१॥  
> संस्कारः क्रियतां भ्रातुः स्त्रीगणः परिसान्त्व्यताम्।  
> तमुवाच ततो धीमान् विभीषण इदं वचः॥ ९२॥  
> विमृश्य बुद्ध्या प्रश्रितं धर्मार्थसहितं हितम्।  
> त्यक्तधर्मव्रतं क्रूरं नृशंसमनृतं तथा॥ ९३॥  
> नाहमर्हामि संस्कर्तुं परदाराभिमर्शनम्।  
> भ्रातृरूपो हि मे शत्रुरेष सर्वाहिते रतः॥ ९४॥  
> रावणो नार्हते पूजां पूज्योऽपि गुरुगौरवात्।  
> नृशंस इति मां राम वक्ष्यन्ति मनुजा भुवि॥ ९५॥

“And why do you not feel inclined to speak to me as though I were loathsome to you? Woe be to me, whose heart does not split into a thousand pieces, even though stricken with grief, now that you have returned to the five elements.” Wailing as aforesaid, Mandodarī, her eyes bedimmed with tears and heart moistened by love, presently fell into a swoon. Fallen on the breast of Rāvaṇa in a fit of unconsciousness, she shone like a vivid flash of lightning across a rainy cloud reddened by the glow of twilight. Raising up Mandodarī, who was reduced to such a plight, and was still bitterly weeping, her co-wives, who were also weeping, sore distressed as they were, restored her to her normal condition. They said to her: “Is the uncertain existence of the worlds known to you, O queen? The wealth of kings actually becomes unsteady when there is a change in the tide of their fortune.” While being consoled in these words, Mandodarī, they say, wailed aloud at that moment, bathing her breasts as well as her spotless countenance in tears. In the meantime Śrī Rāma spoke as follows to Vibhīṣaṇa: “Let obsequies be offered to your eldest brother and let the womenfolk be comforted.” Reflecting within himself, the sagacious Vibhīṣaṇa thereupon made to Śrī Rāma the following humble and wholesome submission, which was in conformity with righteousness and self-interest: “I cannot perform the funeral rites in relation to one who had abandoned the path of virtue and good conduct, who was cruel, merciless and untrue and laid his hands upon others’ wives. Intent upon doing harm to all, Rāvaṇa was my virtual enemy in the guise of a brother. Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. On my refusing to perform his obsequies people on earth will surely brand me as ruthless, O Rāma! (85—95)

> श्रुत्वा तस्यागुणान् सर्वे वक्ष्यन्ति सुकृतं पुनः।  
> तच्छ्रुत्वा परमप्रीतो रामो धर्मभृतां वरः॥ ९६॥  
> विभीषणमुवाचेदं वाक्यज्ञं वाक्यकोविदः।  
> तवापि मे प्रियं कार्यं त्वत्प्रभावान्मया जितम्॥ ९७॥

“On hearing of his blemishes, however, all will speak of me as having done well.” Highly pleased to hear the aforesaid answer, Śrī Rāma, the foremost of those upholding the cause of virtue, who was an adept in the art of expression, replied as follows to Vibhīṣaṇa, who also knew how to speak: “A kindly act must be done by me to you as well inasmuch as victory has been scored by me through your might. (96-97)

> अवश्यं तु क्षमं वाच्यो मया त्वं राक्षसेश्वर।  
> अधर्मानृतसंयुक्तः कामं त्वेष निशाचरः॥ ९८॥  
> तेजस्वी बलवाञ्छूरः संग्रामेषु च नित्यशः।  
> शतक्रतुमुखैर्देवैः श्रूयते न पराजितः॥ ९९॥

“You, for your part, need must be told by me that which is proper, O lord of ogres! Granted that this ranger of the night was full of unrighteousness and falsity, he was all the same energetic, mighty and always heroic in battles. He was never heard of as vanquished even by gods with Indra (who is presupposed to have performed a hundred horse-sacrifices as a condition precedent for his attaining Indrahood) at their head. (98-99)

> महात्मा बलसम्पन्नो रावणो लोकरावणः।  
> मरणान्तानि वैराणि निर्वृत्तं नः प्रयोजनम्॥ १००॥

“Though he made people cry by his tyranny, Rāvaṇa was high-minded and richly endowed with might. Hostilities endure till death only. Our purpose too stands accomplished now. (100)

> क्रियतामस्य संस्कारो ममाप्येष यथा तव।  
> त्वत्सकाशान्महाबाहो संस्कारं विधिपूर्वकम्॥ १०१॥  
> क्षिप्रमर्हति धर्मेण त्वं यशोभाग् भविष्यसि।  
> राघवस्य वचः श्रुत्वा त्वरमाणो विभीषणः॥ १०२॥  
> संस्कारयितुमारेभे भ्रातरं रावणं हतम्।  
> स प्रविश्य पुरीं लङ्कां राक्षसेन्द्रो विभीषणः॥ १०३॥  
> रावणस्याग्निहोत्रं तु निर्यापयति सत्वरम्।  
> शकटान् दारुरूपाणि अग्नीन् वै याजकांस्तथा॥ १०४॥  
> तथा चन्दनकाष्ठानि काष्ठानि विविधानि च।  
> अगरूणि सुगन्धीनि गन्धांश्च सुरभींस्तथा॥ १०५॥  
> मणिमुक्ताप्रवालानि निर्यापयति राक्षसः।  
> आजगाम मुहूर्तेन राक्षसैः परिवारितः॥ १०६॥  
> ततो माल्यवता सार्धं क्रियामेव चकार सः।  
> सौवर्णीं शिबिकां दिव्यामारोप्य क्षौमवाससम्॥ १०७॥  
> रावणं राक्षसाधीशमश्रुवर्णमुखा द्विजाः।  
> तूर्यघोषैश्च विविधैः स्तुवद्भिश्चाभिनन्दितम्॥ १०८॥

“Let his obsequies be performed. He is as well mine as yours. He deserves to be cremated by you with due ceremony in accordance with the prescribed course of conduct without delay. You will thereby earn good repute, O mighty-armed one!” Hearing the appeal of Srī Rāma, Vibhīṣaṇa hastily proceeded to perform the obsequies relating to his eldest brother, Rāvaṇa, who had been killed in combat. Penetrating deep into the city of Laṅkā, Vibhīṣaṇa, the celebrated king of ogres, for his part quickly concluded the Agnihotra (the act of pouring oblations into the sacred fire) carried on by Rāvaṇa. The ogre, Vibhīṣaṇa, actually caused to be brought together carts, excellent species of firewood, the three sacred fires maintained by Rāvaṇa, as well as the priests required to officiate at the obsequies, likewise logs of sandalwood as also various other species of firewood, pieces of fragrant aloe wood and odorous perfumes as well as gems, pearls and corals. Surrounded by other ogres, he returned awhile to the field of battle and then he initiated the obsequies themselves in conjunction with Mālyavān (the father of his own mother). Placing the dead body of Rāvaṇa, the suzerain lord of ogres—who was shrouded in linen and was hailed with the blasts of various musical instruments as well as by panegyrists singing his praises, Brāhmaṇas (forming part of the ogre race, which was apparently divided into four grades like human beings) stood round him with their faces bathed in tears. (101—108)

> पताकाभिश्च चित्राभिः सुमनोभिश्च चित्रिताम्।  
> उत्क्षिप्य शिबिकां तां तु विभीषणपुरोगमाः॥ १०९॥  
> दक्षिणाभिमुखाः सर्वे गृह्य काष्ठानि भेजिरे।  
> अग्नयो दीप्यमानास्ते तदाध्वर्युसमीरिताः॥ ११०॥  
> शरणाभिगताः सर्वे पुरस्तात् तस्य ते ययुः।  
> अन्तःपुराणि सर्वाणि रुदमानानि सत्वरम्॥ १११॥  
> पृष्ठतोऽनुययुस्तानि प्लवमानानि सर्वतः।  
> रावणं प्रयते देशे स्थाप्य ते भृशदुःखिताः॥ ११२॥  
> चितां चन्दनकाष्ठैश्च पद्मकोशीरचन्दनैः।  
> ब्राह्म्या संवर्तयामासू राङ्कवास्तरणावृताम्॥ ११३॥

Lifting up that bier, which had been decorated with picturesque pennons and flowers too, and taking up blocks of wood, all the ogres for their part, with Vibhīṣaṇa at their head, proceeded with their faces turned towards the south. All the aforesaid sacred fires, which were borne by priests well-versed in Yajurveda and were contained in copper vessels, nay, which were bursting into flames at that time, went in front of Rāvaṇa. All the well-known women of the gynaeceum followed at his heels with quick paces, sobbing and tottering on all sides. Having placed the bier bearing Rāvaṇa on a consecrated spot, Vibhīṣaṇa and others, who were all feeling sore afflicted, piled up a pyre with logs of sandalwood, as well as with blocks of Padmakawood, the fragrant root of the Uśīra plant and the grass Bhadrakālī in accordance with Vedic rites, and covered it with the skin of black antelopes. (109—113)

> प्रचक्रू राक्षसेन्द्रस्य पितृमेधमनुत्तमम्।  
> वेदिं च दक्षिणाप्राचीं यथास्थानं च पावकम्॥ ११४॥  
> पृषदाज्येन सम्पूर्णं स्रुवं स्कन्धे प्रचिक्षिपुः।  
> पादयोः शकटं प्रापुरूर्वोश्चोलूखलं तदा॥ ११५॥

Placing Rāvaṇa on the pyre, they then duly performed the obsequies in honour of the ruler of ogres in a superb way as follows: Constructing an altar to the south-east of the funeral pile and placing the sacred fire in its proper place, they then poured a ladle full of ghee mixed with curds on his shoulders and placed a cart on his feet and a mortar on his thighs. (114-115)

> दारुपात्राणि सर्वाणि अरणिं चोत्तरारणिम्।  
> दत्त्वा तु मुसलं चान्यं यथास्थानं विचक्रमुः॥ ११६॥  
> शास्त्रदृष्टेन विधिना महर्षिविहितेन च।  
> तत्र मेध्यं पशुं हत्वा राक्षसेन्द्रस्य राक्षसाः॥ ११७॥  
> परिस्तरणिकां राज्ञो घृताक्तां समवेशयन्।  
> गन्धैर्माल्यैरलंकृत्य रावणं दीनमानसाः॥ ११८॥  
> विभीषणसहायास्ते वस्त्रैश्च विविधैरपि।  
> लाजैरवकिरन्ति स्म बाष्पपूर्णमुखास्तथा॥ ११९॥

Having set at the proper places all the wooden vessels (used in Agnihotra) the lower piece of wood used for kindling fire at a sacrifice as well as the upper wood, (which is rotated at great speed on the lower one to produce fire by friction), as also the wooden pestle used in a Cāturmāsya sacrifice, they performed the obsequies according to the rules prescribed in the Vedas as well as according to the ordinance laid down by eminent Ṛṣis (in the Kalpa-Sūtras or manuals containing aphoristic rules for the performance of sacrifices). Having sacrificed a goat fit for sacrifice on that spot, the ogres spread a sheet daubed with ghee on the king of ogres. Nay, adorning Rāvaṇa’s body with perfumes and garlands the ogres accompanied by Vibhīṣaṇa, who were afflicted at heart, covered the former with clothes of various kinds as well as with parched grains of rice, their faces bathed in tears. (116—119)

> स ददौ पावकं तस्य विधियुक्तं विभीषणः।  
> स्नात्वा चैवार्द्रवस्त्रेण तिलान् दर्भविमिश्रितान्॥ १२०॥  
> उदकेन च सम्मिश्रान् प्रदाय विधिपूर्वकम्।  
> ताः स्त्रियोऽनुनयामास सान्त्वयित्वा पुनः पुनः॥ १२१॥

The celebrated Vibhīṣaṇa set fire to Rāvaṇa’s body according to the scriptural ordinance. Nay, washing himself and offering with due ceremony in a wet cloth sesamum seeds mixed with blades of the sacred Kuśa grass as well as with water, he entreated the aforesaid ladies to return, consoling them again and again.(120-121)

> गम्यतामिति ताः सर्वा विविशुर्नगरं ततः।  
> प्रविष्टासु पुरीं स्त्रीषु राक्षसेन्द्रो विभीषणः।  
> रामपार्श्वमुपागम्य समतिष्ठद् विनीतवत्॥ १२२॥

Thereupon they all re-entered the city. Moving, when the ladies had penetrated deep into the city, to the side of Śrī Rāma, Vibhīṣaṇa, the king of ogres, remained standing in a submissive manner. (122)

> रामोऽपि सह सैन्येन ससुग्रीवः सलक्ष्मणः।  
> हर्षं लेभे रिपुं हत्वा वृत्रं वज्रधरो यथा॥ १२३॥

Having made short work of his enemy, Śrī Rāma too experienced joy with his army as well as with Sugrīva and Lakṣmaṇa, even as Indra, the wielder of the thunderbolt, did on dispatching of the demon Vṛtra. (123)

> ततो विमुक्त्वा सशरं शरासनं  
> महेन्द्रदत्तं कवचं स तन्महत्।  
> विमुच्य रोषं रिपुनिग्रहात् ततो  
> रामः स सौम्यत्वमुपागतोऽरिहा॥ १२४॥

Having laid aside once for all the bow alongwith the arrows, as well as the massive armour, conferred on him by the mighty Indra (the ruler of gods), and having totally given up his anger now that his enemy had been subjugated, the aforesaid Śrī Rāma, the destroyer of his enemies, thereupon assumed a gentle mien. (124)

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