Yuddha Kanda, Sarga 87

Meaning

Taking Lakṣmaṇa (son of Sumitrā), who bore a bow in his hand, after having spoken to him as aforesaid, Vibhīṣaṇa, who felt rejoiced, hastened away. (1)

Meaning

Moving not very far from that place and penetrating deep into an extensive thicket, Vibhīṣaṇa for his part showed to Lakṣmaṇa the place where Indrajit was going to pour oblations into the sacred fire. (2)

Meaning

The glorious brother of Rāvaṇa showed to Lakṣmaṇa a banyan tree of fearful aspect, resembling a dark cloud and spoke as follows: (3)

Meaning

“Having offered oblations to the spirits at this place, the mighty Indrajit (sprung from the loins of Rāvaṇa) proceeds to the battlefield after that. (4)

Meaning

“The ogre then becomes invisible to all created beings and in that state destroys his enemies in combat and, also ensnares them, be means of his excellent arrows. (5)

Meaning

“Destroy with your flaming shafts the mighty Indrajit (sprung from the loins of Rāvaṇa) with his chariot, horses and charioteer while he has not yet reached the banyan tree.” (6)

Meaning

Saying “Amen!”, Lakṣmaṇa (son of Sumitrā), the delight of his friends, who was endowed with extraordinary energy, took his stand there, twanging his marvellous bow at full length. (7)

Meaning

Instantly there appeared the mighty Indrajit, sprung from the loins of Rāvaṇa, clad in armour, armed with a sword and distinguished by his ensign, in a chariot which shone like fire. (8)

Meaning

Lakṣmaṇa, who was endowed with extraordinary ardour, spoke as follows to that scion of Sage Pulastya, who had never been vanquished in combat before: “I challenge you to an encounter. Pray, give battle to me in a straight contest.” (9)

Meaning

Challenged in these words, the strong-minded Indrajit (sprung from the loins of Rāvaṇa), who was endowed with extraordinary energy, uttered the following harsh words on seeing Vibhīṣaṇa there: (10)

Meaning

“Born and brought up in this race of Sage Pulastya, you are a real brother of my father, and are my uncle. How then do you bear hostility to me, your nephew (son), O ogre? (11)

Meaning

“There is neither feeling of consanguinity, nor friendliness, nor pride of birth, nor again right judgement, nor brotherly feeling, nor piety in you, O perverse one, the obloquy of virtue! (12)

Meaning

“You are pitiable, nay, deserve to be reproached by the virtuous in that, having abandoned your own kind, you have sought service with the enemy, O evil-minded one! (13)

Meaning

“With your slack understanding you do not discern the great difference between the two. The two are poles apart: living together with one’s kindred and taking refuge with strangers, O vile ogre! (14)

Meaning

“Even if a stranger is endowed with all excellences and one’s own kinsman is devoid of virtues, a relation, though wanting in merit, is preferable; he, however, who is a stranger is always a stranger. (15)

Meaning

“He who, renouncing his own kind, takes sides with a stranger is destroyed by those people of the other side themselves, when his own kinsfolk have met their end at their hands. (16)

Meaning

“The ruthlessness of the kind shown by you in pointing out my vulnerable point, O ranger of the night, and the manliness exhibited by you in escorting Lakṣmaṇa to this spot, could be shown by you, a kinsman alone, O youngest brother of Rāvaṇa!” (17)

Meaning

Taunted in these words by his brother’s son, Indrajit, Vibhīṣaṇa replied as follows: “Why do you speak perversely like this, O ogre, as though you were unaware of my disposition? (18)

Meaning

“Give up harshness of speech in view of my seniority, O impious son of Rāvaṇa, the ruler of ogres! Even though I was born in the race of ogres of cruel deeds, my disposition, consisting as it does of Sattva or goodness (the foremost virtue of human beings), is not ogre-like. (19)

Meaning

“I do not delight in cruel action, nor indeed do I revel in unrighteousness. But how can a brother be expelled by his brother, even though the former’s disposition is dissimilar? (20)

Meaning

“Renouncing a man of sinful resolve, whose conduct has swerved from righteousness, one undoubtedly attains happiness even as one who shakes off a venomous serpent from his hand. (21)

Meaning

“The wise speak of the evil-minded fellow, who is intent on seizing other’s property and has intercourse with another’s wife, as worth shunning in the same way as a house in flames. (22)

Meaning

“To take possession of other’s property and have intercourse with another’s wife and over-suspiciousness with regard to one’s friends—are the three faults which lead to destruction. (23)

Meaning

“The terrible slaughter of eminent Ṛṣis and war on all the gods, nay, haughtiness, irascibility, lasting animosity and refractoriness—these failings, which put an end to one’s life and lordship, have obscured the good qualities of my eldest brother, Rāvaṇa, as clouds would veil mountains. (24-25)

Meaning

“My brother, and your father, was abandoned by me on account of the vices enumerated above. Neither will this city of Laṅkā exist any longer, nor you, nor your father. (26)

Meaning

“Full of great pride, nay, foolish and ill-mannered, and caught in the noose of Death, as you are, say whatsoever you will, O ogre! (27)

Meaning

“This calamity has come to you today because you have spoken harshly to me. The banyan tree can no longer be reached by you, O vile ogre! (28)

Meaning

“Nay, on attacking Lakṣmaṇa (a scion of Kakutstha), it will not be possible for you to survive. Strive with Prince Lakṣmaṇa on the battlefield. Reaching the abode of Yama, the god of retribution, when made short work of by Lakṣmaṇa, you will accomplish the purpose of gods by causing satisfaction to them. (29)

Meaning

“Displaying your fully developed might, exhaust all your weapons and arrows. Reaching, however, the range of Lakṣmaṇa’s arrows, you shall not return alive with your army today.” (30)