Yuddha Kanda, Sarga 35

Meaning

With the resonant roll of kettledrums blended with the blast of conches the mighty-armed Śrī Rāma, the conqueror of hostile cities, sallied forth against Laṅkā. (1)

Meaning

Reflecting awhile on hearing that tumult, Rāvaṇa, the ruler of ogres, now looked at his ministers. (2)

Meaning

Addressing all the aforesaid ministers present there and causing the entire council-chamber to resound, Rāvaṇa, the cruel ruler of ogres and the scourge of the entire world, who was endowed with extraordinary might, spoke as follows, reproaching none: “That which you have said about Rāma’s crossing the yonder sea, his prowess, might and virility has been heard by me. Nay, I know you too—who on coming to know of Rāma’s prowess, stand mute, looking at one another—to be of unfailing prowess on the field of battle.” (3—5)

Meaning

Hearing the speech of Rāvaṇa, an ogre Mālyavān by name, his maternal grandfather, for his part, who was exceptionally sagacious, then submitted as follows: (6)

Meaning

“That monarch, O king, who is well-versed in the fourteen sciences and follows the path of prudence, enjoys sovereignty for a long time and brings his enemies under subjection. (7)

Meaning

“Concluding peace or contending with his enemies as occasion demands, and strengthening his own party, a ruler enjoys great power. (8)

Meaning

“Peace should be concluded by a ruler who is losing strength as well as by him who is equally matched in strength with his enemy. He should in no case under-rate his enemy and should wage war against him if he is superior in strength to his enemy. (9)

Meaning

“Therefore, O Rāvaṇa, alliance with Rāma finds favour with me. Let Sītā, for whose sake you have been attacked by him, be restored to him. (10)

Meaning

“Celestial sages as well as Gandharvas (heavenly musicians) all wish him victory. Therefore, do not antagonize him; let an alliance with him find favour with you. (11)

Meaning

“Indeed, the glorious Brahmā, the grandfather of the universe, which owes its existence to his mind-born sons, the ten Prajāpatis, evolved only two orders of creation, the celestial order and the devilish order. They take their stand on virtue and vice respectively. (12)

Meaning

“Virtue is actually known to be the sheet-anchor of the high-souled immortals; while unrighteousness indeed is the sheet-anchor of ogres as well as of demons, O ogre! (13)

Meaning

“When Satya Yuga prevails, virtue actually eclipses evil. When, on the other hand, the Kali age prevails, evil swallows up virtue. (14)

Meaning

“Even virtue, which is so exalted, was struck at the root and evil embraced by you while ranging the worlds for conquest. Hence it is that our enemies, who have embraced virtue and renounced evil, are stronger than we. (15)

Meaning

“Nourished through your error, the aforesaid python in the form of evil is actually going to swallow us up; while virtue which is being practised by the gods is promoting the cause of the gods in the form of the monkeys, who are all sprung from the loins of gods. (16)

Meaning

“Great molestation was caused to the Ṛṣis (the seers of Vedic Mantras), who resemble the god of fire in brilliance, by you, who are devoted to the pleasures of sense and do whatever you please. (17)

Meaning

“Their power is difficult to overcome like a blazing fire. Having purified their self through asceticism, they are intent on acquiring virtue, inasmuch as these afore said Brāhmaṇas (lit., the members of the twice-born class) worship the Lord through different principal sacrifices, also pour oblations into the sacred fires with due ceremony and read the Vedas in a loud voice. (18-19)

Meaning

“Having subdued the ogres, they continued to chant the Vedas, on hearing which the former got scattered in all directions as clouds during the hot season. (20)

Meaning

“Enveloping the ten directions, the smoke risen from the oblations poured into the sacred fires by the Ṛṣis, who resemble the fire in brilliance, takes away the energy of the ogres. (21)

Meaning

“The burning austerities which are being practised in the various sacred regions by Ṛṣis firm of resolve are tormenting the ogres. (22)

Meaning

“Nay, a boon has been secured by you of immunity from death at the hands of gods, demons and Yakṣas (a class of demigods); while human beings, monkeys, bears and Golāṅgūlas (a species of monkeys with dark faces and tails as long as the tail of a cow), full of might, leading a large army and endowed with unyielding prowess are thundering after coming here. (23)

Meaning

“Beholding numerous and multifarious dreadful portents foreboding evils of various kinds, I foresee the extermination of all the ogres. (24)

Meaning

“Formidable clouds striking horror and emitting a harsh peal of thunder are drenching Laṅkā with hot blood on all sides. (25)

Meaning

“Tear-drops are falling from the eyes of weeping horses and elephants. Soiled with dust and discoloured, the quarters do not shine brightly as before. (26)

Meaning

“Carnivorous animals, jackals and vultures are emitting exceedingly frightful shrieks; nay, penetrating deep into Laṅkā, they gather in gardens. (27)

Meaning

“Pillaging the dwellings after uttering unpleasant notes, coal-black women with yellowish teeth stand before us in dreams laughing heartily. (28)

Meaning

“Dogs devour the offerings of food made to gods and other beings before the daily meal in houses. Donkeys are born of cows and rats of mongooses. (29)

Meaning

“Cats mate with leopards, pigs with dogs and Kinnaras (a species of demigods with a human figure and the head of a horse or with a horse’s body and the head of a man) with ogres as well as with human beings. (30)

Meaning

“Nay, impelled by the Time-Spirit, white and red-footed doves move about in the air, boding the extermination of the ogres. (31)

Meaning

“Making a chirping sound, minas living in households grapple with other bellicose birds and, ultimately drop down vanquished by them. (32)

Meaning

“Birds and beasts all utter plaintive cries, facing the sun. In the form of a frightful, monstrous blackish fellow with a shaven head, the Time-Spirit casts his eyes on the dwellings of us all at times. These and other sinister portents appear before us. (33-34)

Meaning

“We look upon Śrī Rāma as Lord Viṣṇu having assumed a human semblance. The aforesaid Śrī Rāma of unyielding prowess, by whom that most wonderful bridge has been constructed over the deep, is no mere human being. Therefore, conclude peace, O Rāvaṇa, with Śrī Rāma, a ruler of men. Having come to know of his exploits, as well as of the evil portents in Laṅkā, let that which is good for the future be done after mature consideration.” (35-36)

Meaning

Having tendered this salutary advice and sounding the mind of Rāvaṇa (the suzerain lord of ogres), once more, the mighty Mālyavān, who was foremost in virility among the foremost of his counsellors, became silent after eyeing him. (37)