Yuddha Kanda, Sarga 64

Meaning

Hearing the aforesaid braggadocio of the colossal and mighty Kumbhakarṇa, who was adorned with brawny arms, Mahodara spoke as follows: (1)

Meaning

“Though born in a noble race, you are insolent and arrogant and possessed of an unsophisticated intellect and as such unable to know what should be done under all circumstances. (2)

Meaning

“It is not that His Majesty does not know what is politic and what is impolitic, O Kumbhakarṇa! You are, however, insolent from your very juvenescence and only feel inclined to speak. (3)

Meaning

“Rāvaṇa, a bull among the ogres, is conversant with the laws of time and place and knows his own progress, decline and status quo, as well as of the enemies. (4)

Meaning

“What wise man would, however, attempt to undertake that which cannot be achieved by one who is possessed of an unsophisticated intellect and has not waited upon his elders. (5)

Meaning

“The capacity to know virtue, worldly gain and sensuous pleasure in their true character does not exist in you in that you speak of them as incompatible (lit., existing in different individuals). (6)

Meaning

“Again, action is the root of all the three means to happiness, viz., virtue, worldly gain and sensuous pleasure; moreover, the fruit of actions, both noble and exceedingly sinful, in this world accrues to the same agent. (7)

Meaning

“Virtue in the shape of muttering of prayers, meditation etc., which have no dependence on wealth, and the performance of sacrifices and practice of charity etc., for the accomplishment of which wealth is indispensable, though conducive to final beatitude alone, if pursued in a disinterested spirit, also lead, if pursued with some interested motive, to goals other than final beatitude such as heavenly bliss and worldly prosperity. From the omission of an obligatory virtue follow unrighteousness and evil, and alongwith them, the bitter fruit of the offence of omission. (8)

Meaning

“The fruit of past actions, good or bad, is reaped by living beings in this as well as in the other world. He, however, who remains sedulously devoted to actions with a view to attaining sensuous pleasure perceptibly enjoys blessings even in this life and not hereafter as in the case of virtue and material gain. (9)

Meaning

“In such circumstances the pursuit of sensuous pleasure (in the form of retaining Sītā and trying to win her over), which has been cherished by the king in his heart and is also approved of by us, must be indulged in by him*. What wrong is there in accomplishing that which is surely to be a daring act against the enemy? (10)

Meaning

“As for the reason, viz., your extraordinary might, which you have adduced for marching all alone for an encounter, I shall presently point out to you what is ill-considered and wrong about it. (11)

Meaning

“How will you be able to conquer single-handed that scion of Raghu by whom numerous ogres endowed with exceeding might were made short work of in Janasthāna in the past? (12)

Meaning

“Don’t you see all those ogres, endowed with extraordinary strength, who were put to flight by him in the past in Janasthāna, living in fear in the city even today? (13)

Meaning

“You desire to meet in combat Rāma, an offspring of Daśaratha, who is like an enraged lion, and knowingly seek to awaken a serpent which is asleep. (14)

Meaning

“Who would dare to encounter Rāma, who is ever burning with spirit, and is difficult to approach in fury and unbearable as Death? (15)

Meaning

“This entire army of ogres would be involved in danger on standing face to face with the aforesaid enemy. In such circumstances, O beloved one, your going alone to meet Rāma does not find favour with me at all. (16)

Meaning

“Bereft of resources, who would feel inclined to reduce to submission an enemy, who is rich in resources and determined to lay down his life, as a common enemy? (17)

Meaning

“How do you wish to enter into combat with him, who is an equal of Indra and the sun-god, and whose compeer there is none among human beings, O prince of ogres?” (18)

Meaning

Having spoken thus to the enraged Kumbhakarṇa, Mahodara for his part submitted as follows in the midst of other ogres to Rāvaṇa, who made people cry by his tyranny: (19)

Meaning

“Having laid your hands already on Sītā (a princess of the Videha territory), why do you procrastinate? Sītā will submit to your will the moment you would have her do so. (20)

Meaning

“A means of bringing her round has been discovered by me. Listen to it, O lord of ogres ! Ponder it with your intellect and act according to it if it is found acceptable. (21)

Meaning

“Have it proclaimed by beat of drum that Dwijihwa, Saṁhrādī, Kumbhakarṇa, Vitardana and myself—these five are going forth to kill Rāma. (22)

Meaning

“Sallying forth, we shall then give battle to him with zeal. If we are able to conquer your enemies, no purpose of ours will be served by other expedients. (23)

Meaning

“If, however, our enemy survives the encounter and we too survive after we have fought a battle with him, then we shall fall back upon the plan which has been revolved by us in the mind. (24)

Meaning

“Bathed in blood on having our body cruelly torn with deadly darts marked with the name of Rāma (engraved on them), we shall return from the battlefield to this place. (25)

Meaning

“Then we shall clasp your feet saying, ‘Rāma (a scion of Raghu) as well as Lakṣmaṇa have been devoured by us.’ Pray, fully grant you our desire. (26)

Meaning

“Then have it proclaimed by beat of drum on all sides on the back of an elephant O ruler of the earth, that Rāma has been got rid of alongwith Lakṣmaṇa and his army. (27)

Meaning

“Getting pleased, as it were, O tamer of your enemies, cause you to be bestowed on your servants objects of enjoyment and other desired objects as well as slaves and gold. (28)

Meaning

“Then confer garlands, garments, cosmetics and drink on champions and abundant gifts to other warriors and also drink yourself joyfully. (29)

Meaning

“Approaching Sītā in private and also restoring her to confidence, nay, conciliating her, when the thick rumour that Rāma, with his brother and accomplices has been devoured by the ogres reaches everywhere and is clearly heard even by Sītā, tempt her with offers of gold and grain as also luxuries and precious stones. (30-31)

Meaning

“Imposed upon by means of this trick, which will further intensify her grief, Sītā, though lacking in love for you, will submit to your will because of her having lost her protector, O king! (32)

Meaning

“Actually believing her lovely husband to have perished, she will in despair accept dependence on you due to womanly frailty. (33)

Meaning

“Realizing her happiness as depending on you alone, Sītā, who has been brought up in (the lap of) prosperity in the past, is deserving of felicity and is already tormented with agony, will completely submit to your will. (34)

Meaning

“This will be the best course to my mind. Disaster in the shape of death is sure to come to you as soon as you behold Rāma. Therefore, don’t be eager for an encounter. Great enjoyment of bliss will accrue to you in Laṅkā itself without a struggle. (35)

Meaning

“Conquering his enemies without a contest, a mighty ruler of the earth for his part fully enjoys for long renown and religious merit too, as also prosperity and placidity, without meeting with danger, O overlord of the people, his army too remaining intact.” (36)