Yuddha Kanda, Sarga 12

Meaning

Surveying the entire assembly mentioned above, Rāvaṇa, who came out victorious in battle, presently ordered Prahasta, the Commander-in-Chief of his forces as follows: (1)

Meaning

“You ought to issue special order, O generalissimo, to see that troops belonging to the four divisions of the army (viz., cavalry, infantry, chariots and elephants), who are trained warriors, are entrusted with the defence of the city.” (2)

Meaning

Keen to carry out the royal command, the celebrated Prahasta, who had disciplined his mind, posted the entire army outside as well as inside the city. (3)

Meaning

Having told off the entire army for the defence of the city, Prahasta presently resumed his seat in front of the king and submitted as follows: (4)

Meaning

“Your army, powerful as you are, has been stationed outside as well as inside the city. Therefore, accomplish at once with an undistracted mind what is intended by you.” (5)

Meaning

Hearing the submission of Prahasta, a well-wisher of the State, the celebrated Rāvaṇa, who aspired for happiness, spoke as follows in the midst of his near and dear ones: (6)

Meaning

“You ought to know your duty in the face of that which is agreeable and that which is not, as also in the midst of happiness and misery, gain and loss, what is wholesome and otherwise and when virtue, pleasure and self-interest are at stake. (7)

Meaning

“My undertakings of all kinds, duly set afoot by you, have never proved futile, planned as they have always been according to deliberations. (8)

Meaning

“Accompanied by you even as Indra is by deities presiding over the planets and lunar mansions including the moon-god as well as the forty-nine wind-gods, I wish to enjoy royal fortune excessively. (9)

Meaning

“I was, on my part, actually ready to apprise you all of what I have done; but due to Kumbhakarṇa’s slumber I did not broach the matter. (10)

Meaning

“The said Kumbhakarṇa, the foremost of all those who bear arms, who is endowed with extraordinary might, remained actually asleep for six long months. He is now fully awake. (11)

Meaning

“Moreover, Sītā (Janaka’s daughter), the beloved consort of Rāma, has been borne away by me from the Daṇḍaka forest, a region frequented by ogres. (12)

Meaning

“That lady of languid pace does not, however, feel inclined to lay her foot on my bed; and no other woman in the three worlds is charming in my eyes as Sītā. (13)

Meaning

“Slender-waisted with well developed hips and a countenance resembling the autumnal full moon, the gentle lady looks like an image of gold. It appears as though she were an enchantment conjured by the demon Maya, a past master in conjuring tricks. (14)

Meaning

“On seeing her feet, soft and well set, with deep red soles and coppery nails, love is kindled in my heart. (15)

Meaning

“Beholding her, who closely resembles the flame of a sacred fire fed with oblations and rivals the splendour of the sun, and gazing on her well-known fair and lovely countenance with a prominent nose and charming eyes, I am no longer master of myself and have become a slave of passion. Nay, I have been unnerved by love, which is uniform in anger and joy, makes one pale and is ever present even in grief and agony. Expecting, as she does, to meet in the meantime Rāma, her husband, that large-eyed lovely woman, however, asked of me a time-limit* of one year. That pleasing request of that lovely-eyed lady has been solemnly granted by me. (16—19)

Meaning

“Like a horse that has travelled over a long distance, I, however, constantly feel worn-out through love. Although Rāma is reported to be on his way to Laṅkā with an army of monkeys and bears, how will the monkeys (lit., denizens of the forest) or even Rāma and Lakṣmaṇa, the two sons of Daśaratha, be able to cross the sea, which is unassailable and infested with numerous aquatic creatures, including large fish? The other side of the picture is that a great havoc was wrought on our side by a single monkey, Hanumān. The ways of accomplishing one’s purpose are thus difficult to ascertain. Therefore, speak what is there in whosoever’s mind according to the belief of each. There is no cause for apprehension to us from a human being; nevertheless let us ponder over the question, in any case. (20—22)

Meaning

“The other day, assisted by you, I came out victorious in a conflict between the gods and the demons. You, who are the same, stand likewise by my side even today. Having discovered the whereabouts of Sītā, through Hanumān, after crossing the sea and placing ahead the monkeys led by Sugrīva (their chief), the two princes have duly arrived on the other side of the sea. (23-24)

Meaning

“Consultations should, therefore, be held by you and a judicious line of conduct suggested, so that Sītā may not have to be given back and Rāma and Lakṣmaṇa, the two sons of Daśaratha, may be killed. (25)

Meaning

“Surely, I do not see the capacity of anyone in the world other than Rāma to cross the sea alongwith the monkeys. But even if he succeeds in doing so, victory is surely mine.” (26)

Meaning

Hearing the wail of Rāvaṇa, who was overwhelmed with passion, Kumbhakarṇa flew into a rage and spoke the following words: (27)

Meaning

“Even as the river Yamunā fills the depression near its source the moment it descends on earth, your mind ought to have sought careful deliberation with us that very moment when the aforesaid Sītā was actually borne away here by force (when she was alone in the cottage) after a single impulsive thought from the hermitage of Rāma; Rāma, who was accompanied by Lakṣmaṇa. (28)

Meaning

“All this doing of yours, O great king, is unworthy of you. Deliberation ought to have been held with us at the very beginning of this act. (29)

Meaning

“A monarch who discharges his kingly duties with justice, his mind having determined his purpose in consultation with his counsellors, does not have to repent O Rāvaṇa! (30)

Meaning

“Actions which are undertaken without recourse to fair means and run counter to the principles of righteousness beget sin even as oblations used in impure sacrifices undertaken for malevolent purposes. (31)

Meaning

“He who seeks to perform at a later date duties requiring to be performed earlier and those which ought to be performed later, performs at an early date, does not know right and wrong. (32)

Meaning

“Observing the superior strength of an enemy who is hasty in actions, others for their part look for his weak point even as swans seek the fissure* in the Krauñca mountain in order to cross it. (33)

Meaning

“This great undertaking, which was not duly considered, has been set on foot by you. By your good luck Rāma did not kill you, even as food mixed with poison would kill the consumer. (34)

Meaning

“Therefore, making short work of your enemies, O brother, who are free from sorrow, I shall actually neutralize the unworthy action that has been started by you in relation to your enemies. (35)

Meaning

“I shall exterminate all your foes, O ranger of the night! I shall encounter the two brothers in combat even if they happen to be Indra and the sun-god or the god of fire and the wind-god or Kubera (the god of riches and the deity presiding over the northern quarter) and Varuṇa (the god of water and the deity presiding over the western quarter). (36)

Meaning

“Even Indra (the destroyer of strongholds) would be afraid of me as I, with my body having the size of a mountain and sharp teeth, roar while fighting with a huge iron bludgeon. (37)

Meaning

“Before Rāma strikes me violently once more with a second arrow I shall drink his blood. Therefore, be fully restored to confidence. (38)

Meaning

“By making short work of Rāma (son of Daśaratha) I shall try my best to bring victory which will conduce to your happiness. Nay, having killed Rāma alongwith Lakṣmaṇa, I shall devour all the leaders of monkey hordes. (39)

Meaning

“Enjoy life fully, drink the most excellent wine and, rid of anxiety, perform actions which are conducive to your welfare. When Rāma for his part has been dispatched to the abode of Death by me, Sītā will submit to your will for long.” (40)