Yuddha Kanda, Sarga 14

Meaning

Having listened to the braggadocio of Rāvaṇa, the ruler of ogres, and the thundering of Kumbhakarṇa, Vibhīṣaṇa made the following salutary and significant submission to Rāvaṇa, the foremost of the rulers of ogres: (1)

Meaning

“By whom, O king, has the huge serpent of gigantic proportions in the form of Sītā—her bosom for its coils, her remaining plunged in thought for its poison, her sweet smiles for its sharp fangs, her five fingers for its five hoods—been tied to your neck? (2)

Meaning

“Let Sītā, a princess of Mithilā, be given back to Rāma (son of Daśaratha) while the monkeys, who are tall as mountain-tops and have teeth and claws for their weapons, have not yet invaded Laṅkā. (3)

Meaning

“Let Sītā, a princess of Mithilā, be restored to Rāma (son of Daśaratha) till the arrows propelled by Rāma, which resemble the thunderbolt in their fury and are swift as the wind, do not catch the heads of the foremost among the ogres. (4)

Meaning

“Nay, neither Kumbhakarṇa and Indrajit nor even Mahāpārśwa and Mahodara nor Nikumbha and Kumbha, nor even Atikāya are capable of withstanding Rāma (a scion of Raghu) in combat, O king! (5)

Meaning

“You shall not be spared by the arrows of Śrī Rāma even though protected by the sun-god or the wind-gods nor if seated in the lap of Indra or Death nor if you have penetrated into the heavens or Pātāla, the nethermost subterranean region.” (6)

Meaning

Hearing the submission of Vibhīṣaṇa, Prahasta for his part forthwith observed as follows: “We do not know if there is ever any cause for fear to us from gods or even from demons. (7)

Meaning

“Nor is there any fear to us on the field of battle from Yakṣas (a class of demigods), Gandharvas (celestial musicians) and eminent Nāgas (serpent-demons) nor even from birds and reptiles. How, then, can there be any fear to us at any time on the battlefield from Rāma, the son of a ruler of mortals?” (8)

Meaning

Hearing the noxious braggadocio of Prahasta, Vibhīṣaṇa for his part, who was a well-wisher of the king and whose mind penetrated into the domains of righteousness, material prosperity and sensuous enjoyment, immediately made the following speech, which was full of great significance: (9)

Meaning

“The actions which the king as well as Mahodara as also yourself and Kumbhakarṇa propose to take against Rāma are not capable of being accomplished by you any more than the entry into heaven of one whose mind is set on unrighteousness, O Prahasta. (10)

Meaning

“How can the destruction of Rāma, who is adept in achieving his object, be compassed, O Prahasta, by yourself, myself or even by all the ogres taken together any more than it is possible for anyone to cross the ocean without a bark? (11)

Meaning

“Even gods would feel nonplussed when placed in front of the aforesaid king, Rāma, who gives the foremost place to piety, is a great chariot-warrior, has taken his descent in the race of Ikṣwāku, is a replica of the latter in valour and other virtues and is capable of accomplishing his objects. (12)

Meaning

“The sharp arrows furiously discharged with vehemence by Rāma (a scion of Raghu), which are furnished with the feathers of a buzzard and are dangerous to approach, have not yet penetrated deep in your body after piercing it. That is why you indulge in boastful talk, O Prahasta! (13)

Meaning

“The deadly and sharp arrows furiously discharged with vehemence by Rāma (a scion of Raghu), which are equal in velocity to the thunderbolt, have not yet made their way deep into your body. That is why you play the braggart, O Prahasta! (14)

Meaning

“Neither Rāvaṇa nor Triśirā of exceeding might nor Nikumbha, son of Kumbhakarṇa, nor Indrajit nor even yourself shall be able to bear the onrush of Rāma (son of Daśaratha), who is equal to Indra in combat. (15)

Meaning

“Neither Devāntaka nor even Narāntaka nor Atikāya nor Atiratha of gigantic proportions nor Akampana, who is mighty as a mountain, is able to stand before Rāma (a scion of Raghu) on the field of battle. (16)

Meaning

“Nay, this king, Rāvaṇa, who is overpowered by evil addictions*, is violent by nature and acts inconsiderately—is waited upon by friends in you, who are no better than foes, to the destruction of ogres. (17)

Meaning

“Extricating this king entwined with violence by a formidable cobra of infinite strength and extraordinary energy and endowed with a thousand hoods, you make him completely free. (18)

Meaning

“The king should be collectively protected all round by all his well-wishers, whose desires have been fully gratified by him, even by using force against him and catching him by the hair (if necessary), even as one, possessed by spirits of terrible might, is protected by one’s near and dear ones. (19)

Meaning

“Rāvaṇa, for his part, who is going to be engulfed by the sea in the shape of Rāma (a scion of Raghu)—which is full of excellent water (in the shape of high moral character), and who is about to fall into the mouth of Pātāla (the nethermost sub-terranean region) in the shape of Rāma (a scion of Kakutstha), is worthy of being unitedly rescued by you. (20)

Meaning

“Indeed, I tender this advice, embodying my own opinion, which is highly conducive to the good of this city including the ogres, as well as of the king with his near and dear ones; let him give Sītā (a princess of Mithilā) back to Rāma (son of a ruler of men). (21)

Meaning

“A counsellor is he who after ascertaining the relative strength of the enemy as well as his own master and, even so, duly considering with his acumen the status quo, set-back or rise of military power in the enemy’s ranks as well as on his own side tenders an advice which is proper as well as conducive to the interests of his master.” (22)