Yuddha Kanda, Sarga 17

Meaning

Addressing the aforesaid harsh words to Rāvaṇa, Vibhīṣaṇa, (the youngest half-brother of Rāvaṇa) arrived in less than an hour where Śrī Rāma was with Lakṣmaṇa (on the opposite shore). (1)

Meaning

Stationed on the ground (below), the celebrated leaders of monkeys espied Vibhīṣaṇa, who looked like a peak of Mount Meru in size and stood in the air like a dazzling flash of lightning. (2)

Meaning

His four well-known attendants too were endowed with redoubtable prowess. They too were furnished with armour and weapons and adorned with the foremost of jewels. (3)

Meaning

The valiant Vibhīṣaṇa resembled a cloud and a mountain, vied with Indra (who wields the thunderbolt) in splendour, bore excellent arms and was adorned with heavenly jewels. (4)

Meaning

Finding him to be the fifth (besides four others), the wise Sugrīva, the suzerain lord of monkeys, who was difficult to overpower and stood with monkeys, became thoughtful. (5)

Meaning

Reflecting a while, he, for his part, they say, addressed the following excellent words to all those monkeys with Hanumān at their head: (6)

Meaning

“Lo, armed with all kinds of weapons and accompanied by four of his kind, this ogre is undoubtedly approaching to kill us.”(7)

Meaning

Lifting up sal trees and rocks on hearing the words of Sugrīva, all those jewels among monkeys submitted as follows: (8)

Meaning

“Command us at once, O king, to kill these evil-minded ones, so that on being killed, they may fall down on earth, endowed as they are with poor vitality.” (9)

Meaning

Reaching the northern shore even as they were talking with one another in this strain, the aforesaid Vibhīṣaṇa stopped short while he was yet in the air. (10)

Meaning

Gazing on Sugrīva and those monkeys, the aforesaid Vibhīṣaṇa, highly intelligent and great as he was, spoke as follows in a loud voice while still remaining in the air: (11)

Meaning

“There is an ogre of evil conduct, Rāvaṇa by name, who is the lord of ogres. I am his youngest (half-) brother, known by the name of Vibhīṣaṇa. (12)

Meaning

“Carried off from Janasthāna after killing Jaṭāyu, the poor and helpless Sītā has been detained by him and is being jealously guarded by ogresses. (13)

Meaning

“I thoroughly admonished him time and again by recourse to various arguments in the following words: ‘Let Sītā be restored to Rāma.’ (14)

Meaning

“Impelled by fate, Rāvaṇa, however, would not listen to the salutary advice which was being tendered to him, any more than a man who is doomed would accept a medicine, which is calculated to do him good. (15)

Meaning

Abandoning my sons and wife, when spoken to harshly and treated with disrespect like a slave by him, though wishing him well, I have sought Śrī Rāma, a scion of Raghu, as my refuge. (16)

Meaning

“Therefore, communicate to the high-souled Śrī Rāma (a scion of Raghu), who is capable of protecting all the worlds, the fact of myself, Vibhīṣaṇa, being present.” (17)

Meaning

Hearing this appeal, the swift-footed Sugrīva for his part ran up to the presence of Śrī Rāma and indignantly submitted as follows to Śrī Rāma in the presence of Lakṣmaṇa: (18)

Meaning

“Indeed an enemy, who has belonged to the hostile ranks, has unexpectedly made his appearance. Finding an opportune moment he may kill us even as an owl would destroy crows. (19)

Meaning

“For conferring benefits on the monkeys, as well as for the subjugation of the enemy, O scourge of your foes, you ought to remain alert in the matter of holding deliberations as to what ought to be done and what ought not to be done, deployment of troops, employing the four expedients against the enemy in their own sphere as well as in espionage: this will ensure your welfare.(20)

Meaning

“Since these ogres move about unperceived, are able to change their form at will and are valiant and crafty, one should never repose trust in them. (21)

Meaning

“He may be a spy of Rāvaṇa, the ruler of ogres. Finding his way in our midst, he may doubtless sow dissension amongst us. (22)

Meaning

“Or, discovering our weak points on entering our ranks, this fellow, shrewd as he is, may even strike us himself some day when we have reposed faith in him. (23)

Meaning

“A contingent supplied by allies, that provided by the foresters, that furnished by hereditary servants and the one supplied by paid servants—all these are worth accepting, but not the one supplied by an enemy. (24)

Meaning

“Indeed, he is an ogre by birth and a brother of the enemy to boot, my lord! The enemy himself has in this way made his appearance before us. How can one repose trust in him in such circumstances? (25)

Meaning

“Rāvaṇa’s own younger brother, known by the name of Vibhīṣaṇa, has sought you as his refuge alongwith four other ogres. (26)

Meaning

“Know the said Vibhīṣaṇa to have been dispatched by Rāvaṇa himself. I, therefore, deem it fit to arrest him, O the foremost of the indulgent! (27)

Meaning

“This ogre has evidently made his appearance here as directed by Rāvaṇa with crooked intent in order to strike you when you have reposed faith in him, remaining concealed by his witchcraft all the time, O sinless one! (28)

Meaning

“Let this Vibhīṣaṇa be killed alongwith his ministers by recourse to severe punishment, inasmuch as he is a brother of the cruel Rāvaṇa.” (29)

Meaning

Having submitted as aforesaid to Śrī Rāma, who was adept in expression, Sugrīva, the Commander-in-Chief, for his part, who knew how to speak and felt agitated, then assumed silence. (30)

Meaning

Hearing the foregoing speech of Sugrīva, Śrī Rāma, who was endowed with extraordinary might, spoke as follows to the monkeys headed by Hanumān, who stood near him: (31)

Meaning

“The advice which has been tendered by Sugrīva, the king of monkeys, regarding Vibhīṣaṇa (Rāvaṇa’s youngest half-brother) is extremely reasonable and has been heard by you, too. (32)

Meaning

“It is always desirable for one who is intelligent and capable of judgment and seeks the lasting good of one’s near and dear ones to express one’s honest opinion on knotty points in regard to duty.” (33)

Meaning

Consulted in these words, the monkeys, who were free from lassitude and keen to oblige Śrī Rāma, forthwith expressed each his own opinion politely as follows: (34)

Meaning

“Nothing is unknown to you in all the three worlds, O scion of Raghu! You consult us all the same because of your goodwill towards us, thereby bestowing honour on us, who are your very selves, O Rāma! (35)

Meaning

“Indeed, you are a man of unfailing vows, gallant, pious, endowed with unyielding prowess and discreet; you take action after full investigation, and have offered your very self to your near and dear ones. (36)

Meaning

“Therefore, let your counsellors, who are all richly endowed with intelligence and capable of judgment, too, likewise argue with reason, one after another, first of all. (37)

Meaning

This having been said, the sagacious monkey, Aṅgada, to begin with, immediately tendered to Śrī Rāma (a scion of Raghu) the following advice, which suggested the means of testing the bona fides of Vibhīṣaṇa: (38)

Meaning

“Vibhīṣaṇa should not be dealt with as trustworthy all at once inasmuch as, having arrived direct from the enemy’s presence, he yet deserves to be viewed with suspicion in every way. (39)

Meaning

“For, people of perfidious mind move about concealing their motive and direct their blow at one’s weak points: that may prove to be a disaster of no small magnitude. (40)

Meaning

“Definitely ascertaining the advantages and disadvantages, which are likely to follow from a certain course of action, one should actually take one’s decision in the matter. One should adopt a course of action if advantages are likely to follow from it, and should reject it if it is thought to be disadvantageous. (41)

Meaning

“If there is great harm in accepting him, let him be boldly rejected. Or, let him be accepted, on the other hand, on coming to know of the many benefits that are likely to accrue from him, O protector of men!”(42)

Meaning

Having duly made up his mind, Śarabha for his part now tendered the following advice, which was full of meaning: “Let a spy be immediately dispatched to shadow him, O tiger among men! (43)

Meaning

“After sending out spies and thoroughly testing Vibhīṣaṇa through such a one of penetrating judgment, welcome should then be actually extended to him according to his deserts.” (44)

Meaning

Deeply reflecting with a mind enlightened by knowledge of scriptures, the clear-sighted Jāmbavān for his part next made the following submission, which was full of excellences and free from faults: (45)

Meaning

“Vibhīṣaṇa has come away deserting the sinful Rāvaṇa, the ruler of ogres, who bears deep-rooted enmity to us, without regard to place and time. He should, therefore be viewed with suspicion in everyway.” (46)

Meaning

Deeply reflecting, Mainda for his part, who was adept in discriminating what is right and what is wrong and was rich in expression, tendered the following advice, which was exceedingly logical: (47)

Meaning

“Vibhīṣaṇa is well-known to be the youngest (half-) brother of the celebrated Rāvaṇa. Let him be gently interrogated progressively, O ruler of kings! (48)

Meaning

“Having correctly read his mind by recourse to reason as to whether he is vicious or not, you should act accordingly, O jewel among men!” (49)

Meaning

Hanumān, the foremost of counsellors, who was richly endowed with impressions left on his mind by the study of scriptures, made the following submission, which was faultless in expression, full of meaning, agreeable to the ear and concise: (50)

Meaning

“Even Bṛhaspati, the preceptor of gods, while speaking, would not be able to outdo you, who are supreme in intelligence, powerful and the foremost of the eloquent. (51)

Meaning

“In view of the importance of the matter I shall speak, O King Rāma, only that which is correct, and not for the sake of argument, nor even in a spirit of emulation, nor with a sense of superiority, nor again through desire of any kind. (52)

Meaning

“I detect a fallacy in what has been submitted by your counsellors about ascertaining the advantages and disadvantages that are likely to accrue to us from Vibhīṣaṇa; for action in the shape of testing Vibhīṣaṇa is not possible at this stage. (53)

Meaning

“His capacity of doing a good or evil turn cannot be ascertained without charging him with some duty. And entrusting him with some duty too all at once appears erroneous to me. (54)

Meaning

“No justification can be given in favour of the suggestion offered by your counsellors that it is advisable to send out spies to ascertain the bona fides of Vibhīṣaṇa; for, no purpose will be served thereby. (55)

Meaning

“In regard to the observation that yonder Vibhīṣaṇa has come away without regard to place and time, it is my desire presently to submit according to my own poor lights how this is the place and time fit for his arrival. Pray, listen to my argument. Judicious indeed and becoming of his wisdom too is his arrival at this place at the present moment in that he considers you superior, from the moral point of view, to Rāvaṇa, has also found merits in you and demerits in the latter and has duly perceived the evil-mindedness of Rāvaṇa and your extraordinary prowess likewise. (56—58)

Meaning

“Regarding the suggestion which has been made by Mainda that Vibhīṣaṇa should be interrogated by spies of unknown identity, I have my own considered opinion to give, O king! (59)

Meaning

“While being interrogated by an unknown person, a clever man would at once grow suspicious about the question which was being put to him. Nay, on coming to know that he was being interrogated to no purpose, a prospective friend arrived in search of relief, would get upset. (60)

Meaning

“Moreover, the intention of an enemy cannot be found out all at once, O king! In the meantime you should fully discover the good intentions of Vibhīṣaṇa by means of his diversified tones. (61)

Meaning

“Even as he speaks his malevolence is not detected in the least. His countenance too is placid. Therefore, no doubt whatsoever exists in my mind about him. (62)

Meaning

“A deceitful person does not come with a mind free from misgiving and unembarrassed. Vibhīṣaṇa’s speech too is not faulty from the point of view of language or spirit. Hence no suspicion exists in my mind about him. (63)

Meaning

“Even when it is being veiled, one’s intention cannot be fully concealed. The facial expression of men perforce reveals their inner feeling without doubt. (64)

Meaning

“Nay, the action of Vibhīṣaṇa is conformable to place and time, O prince of those who know how to act! An action deliberately accomplished speedily crowns one with success. (65)

Meaning

Fully considering your endeavour (to storm Laṅkā, in the form of building a bridge across the sea) and realizing Rāvaṇa to be vainglorious and sinful of conduct, nay, hearing of Vāli, who went clockwise round the four oceans squeezing Rāvaṇa in his arm-pit, having been killed with a single arrow as well as of Sugrīva having been crowned king by you, Vibhīṣaṇa (who longed for sovereignty) has for his part deliberately come here. Taking all this into consideration it seems advisable in any case to accept him as our own. (66-67)

Meaning

“A plea has been given by me to the best of my ability in favour of the ogre’s sincerity. Having heard it, O prince of the wise, you are indeed the best judge to decide the rest what should be done.” (68)