Yuddha Kanda, Sarga 18

Meaning

Delighted in his mind to hear from the mouth of Hanumān, son of the wind-god, what existed in his own mind, Śrī Rāma, who was difficult to overpower and was proficient in the sacred lore, forthwith replied as follows: (1)

Meaning

“There exists a desire in me too to say something about Vibhīṣaṇa. I would like to have all that heard by you, who are devoted to my welfare. (2)

Meaning

“I cannot refuse to receive under any circumstances him who has come to me in a friendly spirit. Even if there in any wickedness in him, his acceptance is not reprehensible in the eyes of good people.”(3)

Meaning

Reflecting on Śrī Rāma’s reply and also repeating it, Sugrīva, the foremost of monkeys, for his part thereupon immediately made the following eminently suitable submission: (4)

Meaning

“What does it matter if he is wicked or otherwise? He is a ranger of the night after all. When he can desert his own half-brother, fallen in such adversity, there is none on earth whom he would not betray.” (5)

Meaning

Hearing the submission of Sugrīva, the suzerain lord of monkeys, and looking round on all. Śrī Rāma (a scion of Kakutstha) of unfailing prowess smiled and actually for his part spoke as follows, they say, to Lakṣmaṇa of saintly characteristics: (6-7)

Meaning

“Without studying scriptures and serving one’s elders it is not possible to utter like what Sugrīva, the ruler of monkeys, has said. (8)

Meaning

“Something which is very subtle, nay, which is patent in all rulers and well known to all, vividly strikes me as present in Vibhīṣaṇa. (9)

Meaning

“One’s own kindred and the rulers of adjoining territories have been declared to be enemies and they strike in times of adversity. Therefore, he has come here.(10)

Meaning

“Nay, relatives who are not malevolent look upon their own people as friend. In the case of kings (lit., rules of men), however, a kinsman is often worth suspecting, even though virtuous. (11)

Meaning

“As regards the disadvantage which has actually been pointed out by you in accepting as one’s own an individual of the hostile party, I shall presently make a reply in conformity with the scriptures; please listen to it. (12)

Meaning

“We are not his relatives for that matter, while the ogre is covetous of sovereignty. Ogres are learned too sometimes; hence Vibhīṣaṇa is worth accepting. (13)

Meaning

“When united with us, they (Vibhīṣaṇa and others) will feel free from anxiety and highly rejoiced. Nay, this loud appeal of theirs for protection shows that fear of one another has seized the orges. In this way they will fall a prey to dissension. Hence Vibhīṣaṇa is deserving of acceptance. (14)

Meaning

“All brothers, O dear Sugrīva, are not like Bharata, nor are all sons of a father like me, nor again are all friends like you.” (15)

Meaning

“Getting up alongwith Lakṣmaṇa, when told as aforesaid by Śrī Rāma, Sugrīva, for his part, who was exceptionally sagacious, meekly submitted as follows: (16)

Meaning

“Know this ranger of the night to have been dispatched by Rāvaṇa. I, therefore, consider it advisable to take him captive, O prince of the righteous actions! (17)

Meaning

“Prompted by a perfidious motive, this ogre has come here as directed by Rāvaṇa to deliver a blow at you when you are unsuspecting or at me when I stand inspired with confidence in him, or even at Lakṣmaṇa, O sinless one! He, therefore, deserves to be killed with his ministers. Yonder Vibhīṣaṇa indeed is a brother of the cruel Rāvaṇa, O mighty-armed prince!” (18-19)

Meaning

Having submitted as aforesaid to Śrī Rāma (the foremost of the Raghus), who knew how to speak, Sugrīva then assumed silence. (20)

Meaning

Having heard and pondered the aforesaid submission of Sugrīva, Śrī Rāma thereupon addressed the following reply, which was nobler still, to Sugrīva, a bull among monkeys: (21)

Meaning

“Be he malevolent or otherwise, is this ranger of the night capable of doing the subtlest mischief to me in any way? (22)

Meaning

“I can, if I so desire, kill with my finger-tip all the well-known fiends, Dānavas, Yakṣas and ogres on earth, O ruler of monkey hordes! (23)

Meaning

“It is related how while chasing a dove, a fowler (its enemy), arrived under the tree which served as its abode, was kindly received according to the rules of hospitality and further actually served with its own flesh. (24)

Meaning

“The aforesaid dove actually received with kindness the fowler, even as he came near it, although he had carried away it’s mate (after catching it in a snare), O Jewel among monkeys! Much more should a man like myself do so. (25)

Meaning

“Hark! There is a string of sacred verses inculcating virtue and sung in the past by an eminent Ṛṣi (the seer of Vedic Mantras), son of Sage Kaṇva, Kaṇḍu by name, who always spoke the truth: (26)

Meaning

“In the name of humanity one should not strike even an enemy arrived at one’s door and piteously solicting protection with joined palms, O scourge of your enemies! (27)

Meaning

“An enemy come for protection against his enmeies, be he distressed or even proud, should be protected even at the cost of one’s life by one who has subdued one’s mind. (28)

Meaning

“If from fear or folly or even from desire (of some gain) a man does not justly protect a refugee accroding to his capacity, the sin incurred by him is despised in the world. (29)

Meaning

“If, remaining unprotected, a refugee perishes before the eyes of the man who is able to protect him, the former takes away all his merit. (30)

Meaning

“In this way a major sin is incurred by failure to protect refugees under such circumstances; for such failure shuts out heaven, brings infamy and puts an end to one’s strength and virility. (31)

Meaning

“I shall follow the excellent counsel of Kaṇḍu, which is in accordance with facts, is exceedingly righteous and is conducive to fame in this world and actually leads to heaven (after death) at the time of reward. (32)

Meaning

“I vouchsafe security against all living beings to him who comes to me only once and seeks protection from me, saying ‘I am yours’: such is my vow. (33)

Meaning

“Bring him hither, O Jewel among monkeys, be he Vibhiṣaṇa or Rāvaṇa himself, O Sugrīva! Security has already been granted in his favour by me.” (34)

Meaning

Filled with love to hear the speech of Śrī Rāma, Sugrīva, the ruler of monkeys, for his part replied as follows to Śrī Rāma, a scion of Kakutstha: (35)

Meaning

“What wonder, O crest-jewel of kings (lit., protectors of the world), the knower of what is right, that you have spoken aright at this moment, full of goodness as you are and devoted to the path of the virtuous. (36)

Meaning

“This inner mind of mine too knows Vibhīṣaṇa to be sincere; moreover, he has also been fully tested in every way by Hanumān by recourse to inference based on his expression revealing the unperturbed state of his mind, by recourse to inference based on his expression revealing the unperturbed state of his mind. (37)

Meaning

“Therefore, let the highly sagacious Vibhiṣana soon be in our company on equal terms with us. O scion of Raghu, and enjoy our friendship.” (38)

Meaning

Hearing the aforesaid submission of Sugrīva, Śrī Rāma, a ruler of men, for his part thereupon speedily arranged a meeting with Vibhīṣaṇa as suggested by the lord of monkeys, even as Indra (a destroyer of strongholds) contrived a meeting with Garuḍa, the king of birds. (39)