Yuddha Kanda, Sarga 60

Meaning

Entering the city of Laṅkā stricken with the fear of Śrī Rāma’s arrows, the king, who had his vanity crushed, felt troubled in mind. (1)

Meaning

Rāvaṇa, the king was overcome by the high-souled Śrī Rāma (a scion of Raghu) as an elephant is by a lion and a serpent by Garuḍa, the king of birds. (2)

Meaning

The king of ogres felt disquieted while recalling the arrows of Śrī Rāma (a scion of Raghu), which resembled Brahmadaṇḍa (a fiery comet appearing at the time of universal dissolution) and emitted an unsteady light like lightning. (3)

Meaning

Having taken his seat on his magnificent and excellent throne of gold and letting his gaze wander over the ogres, Rāvaṇa spoke as follows: (4)

Meaning

“All that asceticism of the supreme type, which was practised by me, has undoubtedly proved infructuous in that I, the equal of the mighty Indra (the ruler of gods) have been utterly defeated by a mere mortal. (5)

Meaning

“That terrible warning of Brahmā in the words: ‘Know you for certain of danger from humans!’ has now flashed upon me. It is coming true. (6)

Meaning

“Immunity from death at the hands of gods, demons, Gandharvas (celestial musicians), Yakṣas (a class of demigods), ogres and serpents was sought by me, but not at the hands of mortals. (7)

Meaning

“I conclude this Rāma, an offspring of Daśaratha, to be that mortal of whom mention was made by King Anaraṇya, born in the race of Ikṣwāku, by whom I was formerly cursed in the following words: ‘In my house will undoubtedly be born a man, who will exterminate on the field of battle you with your sons, ministers, army, horses and charioteers, O evil-minded bane of your race, the vilest of ogres!’ I was further cursed by one, Vedavatī, as she was violated by me of old. (8—10)

Meaning

“The same highly blessed lady has been born as this daughter of Janaka. The result, which Umā (the divine Consort of Lord Śiva), Nandīśwara (a monkey-faced attendant of Lord Śiva), Rambhā (a celestial nymph) and Puñjikasthalā (another celebrated nymph, daughter of Varuṇa) predicted, has also been attained by me.* The prediction made by those endowed with prophetic vision can never be untrue. Knowing this very fact, you ought to strive to conquer the enemy. And let ogres too take up their position on the main roads as well as on the top of gates. Nay, let Kumbhakarṇa for his part, who is unparalleled in profundity and is capable of crushing the vanity of gods and demons alike and who remains overwhelmed with slumber due to the execration of Brahmā, be fully roused.” Knowing himself to have been conquered in combat, and Prahasta to have been killed, Rāvaṇa, who was endowed with extraordinary might, commanded the army of ogres as follows: “Remaining stationed at the gates, let an attempt be made to guard them; and let the defensive walls be scaled (and a watch be kept at the enemy). Also, Kumbhakarṇa be fully roused. His understanding vitiated by lust, he is slumbering at ease, free from all cares. (11—16)

Meaning

“The ogre sleeps for nine, ten or eight months. Having deliberated with me, he for his part fell fast asleep nine months ago from now. (17)

Meaning

“Therefore speedily rouse Kumbhakarṇa, who is endowed with extraordinary might. That mighty armed ogre, the foremost of all ogres, will undoubtedly strike down at once the monkeys as well as the two princes (Rāma and Lakṣmaṇa).(18)

Meaning

“Addicted as he is to a vulgar delight in the form of sleep, this insensate Kumbhakarṇa, who is the most distinguished in combat, and is actually the foremost of all ogres—remains ever asleep. (19)

Meaning

“On Kumbhakarṇa being fully roused, the grief preying on those who stand vanquished by Rāma in this most terrible struggle, will cease. Even though he is the equal of Indra in might, what shall I do of him if he is not able to assist me even in such a terrible calamity.” (20-21)

Meaning

Hearing the aforesaid speech of Rāvaṇa, the lord of ogres, the said ogres proceeded to the residence of Kumbhakarṇa, extremely puzzled for they did not know how to rouse Kumbhakarṇa before time.(22)

Meaning

Taking with them perfumery, garlands and immense food, when duly commanded by Rāvaṇa, the said ogres, who fed on flesh and blood, left all at once for Kumbhakarṇa’s residence. (23)

Meaning

Having penetrated deep into that lovely subterranean abode of Kumbhakarṇa, which was provided with enormous gates, nay, which was one Yojana (or eight miles) in extent on every side, and from which issued a stream of odour of flowers—the ogres, though endowed with extraordinary might, were pushed back by force of the wind from the nostrils of Kumbhakarṇa and, pressing forward with difficulty, forced their way into the cave with effort. (24-25)

Meaning

Penetrating deep into the delightful underground dwelling with its pavement of precious stones and gold, the aforesaid tigers among ogres beheld Kumbhakarṇa of terrible prowess sleeping. (26)

Meaning

Those ogres for their part collectively began to waken the said Kumbhakarṇa, who, while lying asleep in an unnatural state, looked like a scattered mountain, and was buried in deep slumber. (27)

Meaning

They, for their part, found Kumbhakarṇa of terrible prowess, a veritable tiger among the ogres (scions of Nirṛti, the ogre presiding over the south-west) and the tamer of his enemies, hissing like a serpent, nay, making people turn back by the force of his outgoing breaths, while sleeping, distinguished by horrible nostrils and a mouth enormous as Pātāla (the lowest subterranean region), emitting an odour of fat and blood from his unrinsed mouth and shining as the sun because of his diadem, his body covered with bristling hair, all his limbs stretched on a bed and his arms adorned with armlets of gold. (28—30)

Meaning

The gigantic ogres then placed before Kumbhakarṇa a heap of animals, resembling Mount Meru, which was calculated to bring him supreme satiation. (31)

Meaning

The said tigers among ogres also piled up hillocks of antelopes, buffaloes and swine as well as a prodigious mound of victuals. (32)

Meaning

After that the enemies of gods placed before Kumbhakarṇa pails of blood and meats of every variety as well. (33)

Meaning

Again, the ogres daubed Kumbhakarṇa (the scourge of his enemies) with a superb sandal-paste and communicated odour to him through fragrant garlands and sweet perfumes. (34)

Meaning

They also burnt incense and extolled Kumbhakarṇa, the scourge of his enemies. The ogres also thundered like clouds on every side. (35)

Meaning

Nay, they blew with full cheeks their conches shining brightly like the sun and synchronously raised a tumultuous uproar, seized with anger, as they were. (36)

Meaning

The rangers of the night roared, clapped on their arms and pushed the limbs of Kumbhakarṇa. They further set up a great clamour in order to awaken him fully. (37)

Meaning

On hearing the aforesaid slapping of arms, thundering and leonine roar, combined with the blast of conches and the roll of kettledrums and drums, while flying rapidly in all the ten directions and soaring into the sky, birds fell down all at once. (38)

Meaning

When the colossal Kumbhakarṇa, who was fast asleep, could not be roused even by means of those aforesaid sounds, repeatedly set up, all those troops of ogres seized hold of Bhuśuṇḍīs (a particular kind of mallet), mallets and maces. (39)

Meaning

The mighty ogres then began to strike hard the celebrated Kumbhakarṇa, lying fast asleep comfortably on the ground, with mountain peaks, pestles, maces, mallets and fists too on the chest. (40)

Meaning

Repulsed by the wind in the form of the outgoing breath of the celebrated ogre, Kumbhakarṇa, however, the ogres could not stand before him. (41)

Meaning

Tightly dressed (in order to be able to stand firmly) the aforesaid ogres of terrible prowess began to beat clay tomtoms and drums, kettledrums and pails as well. (42)

Meaning

Ten thousand ogres surrounded at a time Kumbhakarṇa, who resembled a mass of black coal. Striking him on all sides and roaring, they for their part tried to rouse him; nevertheless he did not wake fully then. Nay, when they could not waken him at that time, they initiated a more effective and violent method (of rousing him) than before. They struck horses, camels, donkeys and elephants with staffs, whips and goads and urged them to tread on him. They also sounded kettledrums, conches and clay tomtoms with all their might—and pounded his limbs with bundles of heavy logs, mallets and pestles too lifted with all their strength. The entire Laṅkā, mountains, woods and all, was filled with that noise; yet Kumbhakarṇa too did not wake at all. (43—47)

Meaning

Then was sounded all at once a thousand of kettledrums ceaselessly beaten with sticks of polished gold on all sides. (48)

Meaning

When, however, the ogre, who was wrapt in excessive slumber under the spell of a curse uttered by Brahmā, could not be wakened at all in the aforesaid manner, the prowlers of the night were filled with rage. (49)

Meaning

Completely dominated by anger, all other ogres (of terrible prowess) tried their strength to rouse that ogre. (50)

Meaning

Some beat kettledrums with full force, others raised a shout, still others tore out his hair, while yet others bit his ears. (51)

Meaning

Some more poured hundreds of pails of water into them. Kumbhakarṇa, however, who had fallen under the sway of deep slumber, did not stir. (52)

Meaning

Other mighty ogres too, who had mallets studded with nails, in their hands, let their mallets too fall on his head, chest and other limbs. (53)

Meaning

Nay, the colossal ogre did not wake, though being struck on all sides with Śataghnīs (a kind of mace) fastened with cords and thongs. (54)

Meaning

A thousand of elephants were also made to run up and down his body. Waking only then, he felt a mere touch. (55)

Meaning

Tormented by the bugbear of hunger due to interruption in his sleep, though not feeling in the least the heavy blows dealt with the mountain-tops and trees, which were still being made to descend on him, nay, stretching his limbs from drowsiness, he sprang to his feet all at once. (56)

Meaning

Stretching out his arms, which resembled the coils of a cobra in length and the peaks of a mountain (in stiffness), nay, which had conquered rivals with an adamantine frame, and opening his mouth, loathsome as a submarine fire, the said ranger of the night yawned. (57)

Meaning

The mouth of Kumbhakarṇa, which resembled Pātāla (the lowest subterranean region), while he was repeatedly yawning, appeared like the sun risen over the top of a summit of Mount Meru. (58)

Meaning

Yawning in this way, that prowler of the night, who was endowed with extraordinary might, woke up fully. And breath escaped from his mouth even as he yawned like the wind blowing from a mountain. (59)

Meaning

The well-known form of Kumbhakarṇa, even as he rose, looked like Kāla (the Time-Spirit) seeking, as it were, to consume all created beings at the time of universal dissolution. (60)

Meaning

His enormous eyes, which resembled a blazing fire and were dazzling like lightning, looked like two luminous major planets. (61)

Meaning

Thereupon the ogres for their part showed to him all the plentiful victuals of various kinds. The ogre, who was endowed with extraordinary might, ate up the meat of boars as well as buffaloes. (62)

Meaning

Feeling hungry, the enemy of Indra (the ruler of gods) ate meat; and, feeling thirsty, he quaffed blood as well as pails of fat and wines at that time. (63)

Meaning

Realizing that he was sated, the rangers of the night then came up before him and, respectfully greeting him with their heads bent low, surrounded him on all sides. (64)

Meaning

Casting his glance on all sides, Kumbhakarṇa for his part, whose eyes were half-closed due to sleepiness, nay, whose vision was still clouded, looked at the rangers of the night. (65)

Meaning

That bull among the ogres (lit., scions of Nirṛti, the ogre presiding over the south-west) soothed all the ogres. And, also astonished at being wakened prematurely, he questioned the ogres as follows: (66)

Meaning

“What for have I been roused by you with effort? I hope all is well with the king and no danger has arisen here. (67)

Meaning

“Or, without doubt a great peril has come from the enemies, for warding off which I have been hastily woken by you. (68)

Meaning

“I shall uproot the fear of Rāvaṇa, the king of ogres, today. I shall tear asunder the Mahendra mountain or shall freeze fire, if necessary. (69)

Meaning

“Surely he would not rouse me, when asleep, for a trivial reason. Therefore, point out to me in reality the cause of waking me.” (70)

Meaning

To Kumbhakarṇa, the tamer of his enemies, who was speaking as aforesaid, full of rage,Yūpākṣa, a minister of the king, replied as follows with joined palms: (71)

Meaning

“No danger can ever be brought upon us by gods. A formidable danger from a mortal is, however, pressing hard upon us, O prince! (72)

Meaning

“The kind of danger which has come upon us, O prince, has never come even from the Daityas (giants) and Dānavas (demons). (73)

Meaning

“This city of Laṅkā has been laid siege to by monkeys resembling mountains in size and formidable is the danger to us from Rāma, who is distressed on account of the abduction of his wife, Sītā. (74)

Meaning

“Latterly this large city was set fire to and Prince Akṣa was made short work of, with his elephant and followers, by a single monkey. (75)

Meaning

“Nay, even Rāvaṇa himself, a scion of Sage Pulasti, the suzerain lord of ogres and a thorn in the side of gods, was let go in an encounter with the word ‘Depart!’ by Rāma, possessing the splendour of the sun. (76)

Meaning

“The king was this time reduced to a plight to which he had never been reduced either by the Daityas or even by Dānavas, and just escaped from a peril to his life.” (77)

Meaning

Hearing the report of Yūpākṣa concerning the discomfiture of his elder brother, Kumbhakarṇa with rolling eyes replied to Yūpākṣa as follows: (78)

Meaning

“Conquering this very day, O Yūpākṣa, the entire army of monkeys as also Rāma with Lakṣmaṇa, I shall see Rāvaṇa only then. (79)

Meaning

“I shall gorge the ogres with the flesh and blood of monkeys and shall quaff the blood of Rāma and Lakṣmaṇa myself.” (80)

Meaning

Hearing the aforesaid reply of Kumbhakarṇa, even as he was speaking, which was full of arrogance, Mahodara, the foremost of ogre warriors, submitted as follows with joined palms to Kumbhakarṇa, whose anger had enhanced his violent temper beyond measure: (81)

Meaning

“You should conquer the enemies in combat only after hearing the command of Rāvaṇa and weighing the advantages and disadvantages of the course you are going to take, O mighty-armed one!” (82)

Meaning

Hearing the advice of Mahodara and surrounded by ogres, Kumbhakarṇa, who was endowed with extraordinary energy and possessed of great might, prepared to depart. (83)

Meaning

Having roused Kumbhakarṇa of frightful eyes and of terrible aspect and prowess, who was lying asleep, the ogres hastily returned to the palace of Rāvaṇa (the ten-headed monster). (84)

Meaning

Approaching Rāvaṇa, seated on an excellent throne, all the aforesaid ogres submitted to him as follows with joined palms: (85)

Meaning

“Kumbhakarṇa, your younger brother, O lord of ogres, is fully awake. How should he proceed? Should he sally forth straight to the battlefield or would you see him arrived here?” (86)

Meaning

Feeling rejoiced, Rāvaṇa for his part replied to the aforesaid ogres, standing near. “I wish to see him here. Nay, let him be honoured as propriety demands.” (87)

Meaning

Saying “Amen!” and coming back forthwith, all those ogres submitted to Kumbhakarṇa as follows, as commanded by Rāvaṇa: (88)

Meaning

“The king, who is a veritable bull among all the ogres, desires to see Your Royal Highness. Therefore, let your mind be made up to depart. Be pleased to bring excessive joy to your elder brother.” (89)

Meaning

Coming to know the behest of his elder brother, and saying “Be it so,” Kumbhakarṇa for his part, who was difficult to overcome and was endowed with extraordinary prowess, leapt up from his bed: so the tradition goes. (90)

Meaning

Joyfully washing his face, and feeling extremely delighted on having bathed, he ordered some drink, which was calculated to enhance his strength, to be speedily brought to him from the palace of Rāvaṇa as he was feeling thirsty. (91)

Meaning

Thereupon those ogres, who had gone to summon him, hurriedly brought thither under orders of Rāvaṇa wine and dishes of various kinds in no time. (92)

Meaning

Having quaffed two thousand pails of wine, Kumbhakarṇa, who felt a bit excited and inebriated and was replenished with energy and strength—prepared to depart. (93)

Meaning

Filled with rage, Kumbhakarṇa looked like Yama (the god of retribution) bent on destroying the creation at the time of universal dissolution. Marching to the palace of his elder brother, surrounded by an army of ogres, the said Kumbhakarṇa shook the earth with his strides. (94)

Meaning

Illuminating the king’s highway with the splendour of his body even as the sun, the thousand-rayed luminary, illumines the earth with its rays, Kumbhakarṇa proceeded to the royal palace surrounded by a circle of joined palms of the ogres accompanying him even as Indra (who is presupposed to have performed a hundred horse-sacrifices in his previous life or lives as a condition precedent to his attaining the position of Indra) would to the abode of Brahmā (the self-born creator). (95)

Meaning

Beholding all of a sudden Kumbhakarṇa, the destroyer of his enemies, who was immeasurably tall and looked like the peak of a mountain, marching along the main road, those well-known monkeys (lit., dwellers in the woods), standing outside the city, got alarmed together with their troop-commanders. (96)

Meaning

Some sought Śrī Rāma, who was capable of affording shelter to them, as their asylum; while others fell down, filled with agony. Nay, still others, seized with panic, fled in all directions; while yet others, stricken with fear, lay down on the earth. (97)

Meaning

Oppressed with fear to behold the prodigy, who resembled the peak of a mountain and was adorned with a diadem, who was touching the sun, as it were, with the brilliance of his person and had grown immensely in size, the monkeys ran hither and thither. (98)