Yuddha Kanda, Sarga 19

Meaning

An assurance of safety having been vouchsafed by Śrī Rāma (a scion of Raghu), the highly sagacious Vibhiṣaṇa, the younger brother of Rāvaṇa, who had bent low in submission, surveyed the earth below and descended joyously from the airspace to the ground with his devoted followers. The aforesaid Vibhiṣaṇa for his part, whose mind was set on virtue, fell prostrate at the feet of Śrī Rāma. Nay, he did so with all the four other ogres who had accompanied him. Again, Vibhīṣaṇa addressed to Śrī Rāma on that occasion the following appeal, which was full of righteousness, reasonable, opportune and thrilling: ‘I am the youngest brother of Rāvaṇa and, having been insulted by him, have sought you, who are capable of affording shelter to all created beings, as my refuge. The city of Laṅkā has been abandoned by me as also my friends and possessions. (1—5)

Meaning

‘My sovereignty, nay, even life and amenities are now centred in you.’ Hearing his aforesaid appeal, and soothing him with his speech, Śrī Rāma spoke as follows, drinking him, as it were, with his eyes, full of love: “Please let me know in truth the strength as well as the weakness of the ogres.” (6-7)

Meaning

Commanded in these words by Śrī Rāma of unwearing action, the ogre, Vibhīṣaṇa, forthwith proceeded to recount as follows the entire strength of Rāvaṇa: (8)

Meaning

“By virtue of a special boon granted by Brahmā (the self-born creator), O prince, Rāvaṇa, the ten-headed monster, is incapable of being killed by all created beings including Gandharvas (celestial musicians), serpents and birds. (9)

Meaning

“My powerful elder brother, Kumbhakarṇa, who is younger to Rāvaṇa and is endowed with extraordinary powess, is a match only for Indra, the ruler of gods, in combat. (10)

Meaning

“His commander-in-chief, O Rāma, is Prahasta, by whom Manibhadra, the commander of Kubera’s forces, was vanquished in an encouner on Mount Kailāsa. May be you have heard about him. (11)

Meaning

“Indrajit, Rāvaṇa’s eldest son, who remains furnished with gloves made of the skin of an Iguana (to prevent injury from the bowstring) and protected with an invulnerable armour on the field of battle, goes out of sight while standing with a bow in hand. (12)

Meaning

“Having propitiated the god of fire (the consumer of oblations), O scion of Raghu, the glorious Indrajit strikes the enemy while remaining invisible on the field of battle with a huge military array (on both sides). (13)

Meaning

“Mahodara and Mahāpārśwa and the ogre Akampana, who vie with the guardians of the world in combat—they are commanders of his army. (14)

Meaning

“Ten thousand crores (a hundred thousand millions ogres, able to change their form at will, living on flesh and blood, inhabit the city of Laṅkā. (15)

Meaning

“Accompanied by them, their sovereign, Rāvaṇa, for his part gave battle to the guardians of the world. Alongwith the celestials the former for their part were routed by the evil-minded Rāvaṇa.” (16)

Meaning

Having heard the foregoing report of Vibhīṣana and revolved everything in his mind, Śrī Rāma, the foremost of the Raghus, for his part observed as follows: (17)

Meaning

“Indeed I know, O Vibhīṣaṇa, of the exploits which stand to the credit of Rāvaṇa and which have been recounted in their reality by you. (18)

Meaning

“Hark! Killing Rāvaṇa the ten-headed monster along with Prahasta, his commander-in-chief, and the former’s sons. I shall crown you king of Laṅkā; hear this truth from me. (19)

Meaning

“Rāvana may well enter Rasātala, the penultimate subterranean region, or seek the presence of Brahmā (the grandfather of the entire creation, which owes its existence to the ten Prajāpatis or lords of creation, his mind-born sons), he would not be allowed to escape from me alive. (20)

Meaning

“I swear by my three well-known brothers that I shall not return to Ayodhyā without killing Rāvaṇa with his sons, people and kinsfolk in combat.” (21)

Meaning

Making obeisance with his head bent low on hearing the vow of the aforesaid Śrī Rāma of unwearied action, Vibhīṣaṇa, whose mind was set on virtue, for his part proceeded to submit as follows: (22)

Meaning

“I shall with all my strength render assistance to you in killing the ogres and storming Laṅkā and shall also break through the army of ogres.” (23)

Meaning

Embracing Vibhīṣaṇa, while he was speaking as aforesaid, Śrī Rāma for his part joyfully said to Lakṣmaṇa, “Please fetch water from the sea and consecrate at once the highly sagacious Vibhīṣaṇa with it as the king of orges, now that I am happy with him, O bestower of honour on others!” (24-25)

Meaning

Spoken to in these words by Śrī Rāma, Lakṣmaṇa (son of Sumitrā) for his part consecrated Vibhīṣaṇa as the king of ogres in the midst of the foremost of monkeys at the command of his sovereign, Śrī Rāma. (26)

Meaning

Seeing this prompt exhibition of grace on the part of Śrī Rāma, the monkeys for their part raised a shout of joy and hailed Śrī Rāma in the words, “Excellent’ Excellent!!” (27)

Meaning

Nay, Hanumān and Sugrīva said to Vibhīṣaṇa, “How shall we all be able to cross the imperturbable sea, the abode of Varuṇa, the god of water, surrounded as we are by hordes of monkeys endowed with extraordinary energy? (28)

Meaning

“By what means shall we approach Ocean (the lord of rivers and streams), so that we may cross the sea, the abode of Varuṇa, speedily with our troops?” (29)

Meaning

Questioned thus by Hanumān and Sugrīva, Vibhīṣaṇa. whose mind was set on virtue, replied as follows: “Prince Rāma, a scion of Raghu, ought to seek Ocean as his refuge. (30)

Meaning

“This immeasurable ocean was caused to be excavated by king Sagara. Ocean (certainly) ought to acomplish the work of Śrī Rāma, one of his own race.” (31)

Meaning

Exhorted thus by the sagacious ogre, Vibhīṣaṇa, Sugrīva immediately arrived where Śrī Rāma, with Lakṣmaṇa, was. (32)

Meaning

The thick-necked Sugrīva then proceeded to convey the salutary counsel of Vibhīṣaṇa, exhorting Śrī Rāma to approach the sea (to allow him a passage). (33)

Meaning

The counsel of Vibhīṣaṇa appealed even to Śrī Rāma, who was given to piety by nature and was capable of affording shelter to the whole universe. In order to do honour to Sugrīva, Śrī Rāma, who was endowed with extraordinary energy, smilingly spoke as follows to Sugrīva, the ruler of monkeys, who was skilled in action, as well as to Lakṣmana: “This counsel of Vibhīṣaṇa finds favour with me, too, O Lakṣmaṇa ! (34-35)

Meaning

“Surgīva is learned and you too are always adept in giving counsel. Therefore, after fully considering the matter in hand, that which appeals to you both, may please be communicated to me.” (36)

Meaning

Commanded thus by Śrī Rāma, both the heroes, Sugrīva and Lakṣmaṇa, made the following respectful reply: (37)

Meaning

“Wherefore, O tiger among men, will the counsel, which has actually been given by Vibhīṣaṇa at this moment and which is conducive to happiness, not find favour with us, O scion of Raghu? (38)

Meaning

“Without throwing a bridge over this dread sea, the abode of Varuṇa (the god of water), Laṅkā will remain inaccessible even to gods and demons, including Indra, the ruler of gods. (39)

Meaning

“Let the advice of the valiant Vibhīṣaṇa, which is in consonance with facts, be carried out. It is no use losing time; let Ocean over there be requested to help us so that we may reach the city protected by Rāvaṇa with our army.” (40)

Meaning

Exhorted thus, Śrī Rāma forthwith sat on the shore of the ocean (the lord of rivers and streams), overspread with blades of the sacred Kuśa grass, even as fire finds its place on a sacrificial altar. (41)