Introduction
Maareecha dissuades Ravana again and warns him of the fatal consequences if Rama is irked by the wrongdoings of Ravana. In every utterance, Maareecha repeats that not only Ravana but the entire demonic race is also going to ruin due to Ravana’s impertinence. Finally when Ravana is heedless of these advises, Maareecha prepares himself to die by the arrow of an enemy, namely Rama, rather than by his own clansman, Ravana.
आज्ञप्तो रावणेन इत्थम् प्रतिकूलम् च राजवत् |
अब्रवीत् परुषम् वाक्यम् निःशन्को राक्षसाधिपम् || ३-४१-१
abraviit paruSham vaakyam niHshanko raakShasaadhipam || 3-41-1
ॐ
Show Description: Sloka 3.41.1
केन अयम् उपदिष्टः ते विनाशः पाप कर्मणा |
स पुत्रस्य स राज्यस्य स अमात्यस्य निशाचर || ३-४१-२
sa putrasya sa raajyasya sa amaatyasya nishaacara || 3-41-2
ॐ
Show Description: Sloka 3.41.2
“Oh, night-walker, by which evildoer this thought, which is self-ruinous to you, along with your progeny, kingdom and ministers put together, is taught to you? [3-41-2]
कः त्वया सुखिना राजन् न अभिनन्दति पापकृत् |
केन इदम् उपदिष्टम् ते मृत्यु द्वारम् उपायतः || ३-४१-३
kena idam upadiShTam te mR^ityu dvaaram upaayataH || 3-41-3
ॐ
Show Description: Sloka 3.41.3
“Who is that reprobate unhappy with such a happy one like you, and oh, king, by whom this door of demise is ingeniously shown to you? [3-41-3]
शत्रवः तव सुव्यक्तम् हीन वीर्या निशा चर |
इच्छन्ति त्वाम् विनश्यन्तम् उपरुद्धम् बलीयसा || ३-४१-४
icchhanti tvaam vinashyantam uparuddham baliiyasaa || 3-41-4
ॐ
Show Description: Sloka 3.41.4
“It is very clear, oh, night-walker, that your rivals with skimpy might are aspiring that you should be completely ruined coming into conflict with more mighty Rama. [3-41-4]
केन इदम् उपदिष्टम् ते क्षुद्रेण अहित बुद्धिना |
यः त्वाम् इच्छति नश्यन्तम् स्व कृतेन निशाचर || ३-४१-५
yaH tvaam icchhati nashyantam sva kR^itena nishaacara || 3-41-5
ॐ
Show Description: Sloka 3.41.5
“He who wishes you to get ruined by your undertaking a self-made destruction is a scoundrel with a pernicious intent, as such, by whom you are counselled to do this? [3-41-5]
वध्याः खलु न वध्यन्ते सचिवाः तव रावण |
ये त्वाम् उत्पथम् आरूढम् न निगृह्णन्ति सर्वशः || ३-४१-६
ye tvaam utpatham aaruuDham na nigR^ihNanti sarvashaH || 3-41-6
ॐ
Show Description: Sloka 3.41.6
“Your ministers are not curbing you anywise when you scramble on a high road to self-ruination, hence they are indeed to be sentenced to death, but they are not being executed for their dereliction. [3-41-6]
अमात्यैः काम वृत्तो हि राजा कापथम् आश्रितः |
निग्राह्यः सर्वथा सद्भिः न निग्राह्यो निगृह्यसे || ३-४१-७
nigraahyaH sarvathaa sadbhiH na nigraahyo nigR^ihyase || 3-41-7
ॐ
Show Description: Sloka 3.41.7
“Veracious ministers have to restrain a self-willed king when he relies on a wrong-route, isn’t it. But you are unrestrained by your ministers though you are self-willed and though you are taking a wrong-route. [3-41-7]
धर्मम् अर्थम् च कामम् च यशः च जयताम् वर |
स्वामि प्रसादात् सचिवाः प्राप्नुवन्ति निशाचर || ३-४१-८
svaami prasaadaat sacivaaH praapnuvanti nishaacara || 3-41-8
ॐ
Show Description: Sloka 3.41.8
“Oh, best conqueror Ravana, probity, prosperity and pleasures, and even the popularity of the ministers, oh, night-walker, are achieved at the beneficence of their master. [3-41-8]
The popularity, fame etc., of someone is said as yashas and there is another word taken as a synonym kiirti. For this Rama Tilaka says: yashaH sva desha khyaati, kiirti deshaantara khyaati. Thus ‘yashas is the fame within one’s own country and kiirti is cross-country fame. For this, another ancient commentator Kulluka Bhatt says: jiivataH khyaati ruupam yashaH, mR^itasya khyaati ruupaam kiirtim ‘a living person’s fame is yashaH and a dead person fame is kiirti Because Ravana is alive and Maareecha wishes him to be living, he used that chosen word.
विपर्यये तु तत् सर्वम् व्यर्थम् भवति रावण |
व्यसनम् स्वामि वैगुण्यात् प्राप्नुवन्ति इतरे जनाः || ३-४१-९
vyasanam svaami vaiguNyaat praapnuvanti itare janaaH || 3-41-9
ॐ
Show Description: Sloka 3.41.9
“Contrariwise, oh, Ravana, all that beneficence of the king to ministers becomes futile when the king behaves perversely, and even the others, namely the subjects of kingdom, will derive distress by the negative virtue of their master. [3-41-9]
राज मूलो हि धर्मः च जयः च जयताम् वर |
तस्मात् सर्वासु अवस्थासु रक्षितव्यो नराधिपाः || ३-४१-१०
tasmaat sarvaasu avasthaasu rakShitavyo naraadhipaaH || 3-41-10
ॐ
Show Description: Sloka 3.41.10
“The king alone is the root cause for probity and prosperity, isn’t it. Therefore, oh, best prosperous one, in all situations the kings are to be safeguarded from the ill effects of influences. [3-41-10]
राज्यम् पालयितुम् शक्यम् न तीक्ष्णेन निशाचर |
न च अपि प्रतिकूलेन न अविनीतेन राक्षस || ३-४१-११
na ca api pratikuulena na aviniitena raakShasa || 3-41-11
ॐ
Show Description: Sloka 3.41.11
“It is impossible to govern kingdom, oh, demon, the night-walker, for a king with acridity, with hostility, or with immorality. [3-41-11]
ये तीक्ष्ण मंत्राः सचिवा भज्यन्ते सह तेन वै |
विषमे तुरगाः शीघ्रा मन्द सारथयो यथा || ३-४१-१२
viShame turagaaH shiighraa manda saarathayo yathaa || 3-41-12
ॐ
Show Description: Sloka 3.41.12
“The ministers with drastic notions will indeed fall apart together with their king, like a chariot that gets ramshackled together with it charioteer on a rough road, though it is hieing with galloping horses but badly controlled by that slothful charioteer. [3-41-12]
The ministers with drastic notions not only pull down the king and kingdom, they themselves get ruined along with the king and kingdom. anena tiikShNa mantribhii raao naasho bhavati iti | ataH samiiciina mantrii sampadaniiya iti uktam – dk –
tathaa ca puraaNa saare – panDiteShu guNaaH sarve muurkhe doShaa bhavanti hi | tasmaat muurkha sahasreShu praaam ekam niyojayet || thus puraaNa saara, a treatise on all mythological scriptures states that: ‘In wise men there will be lots of good qualities. and the stupid persons too will be with as many qualities, but they are bad in nature. So it is better to nominate one wise man than a thousand stupid persons as minister.’
बहवः साधवो लोके युक्त धर्मम् अनुष्ठिताः |
परेषाम् अपराधेन विनष्टाः स परिच्छदाः || ३-४१-१३
pareShaam aparaadhena vinaShTaaH sa paricchhadaaH || 3-41-13
ॐ
Show Description: Sloka 3.41.13
“In the world many saintly beings that are high-minded and pursuers of ethicality are completely ruined together with their kinsmen owing to the misdeeds of others. [3-41-13]
स्वामिना प्रतिकूलेन प्रजाः तीक्ष्णेन रावण |
रक्ष्यमाणा न वर्धन्ते मेषा गोमायुना यथा || ३-४१-१४
rakShyamaaNaa na vardhante meShaa gomaayunaa yathaa || 3-41-14
ॐ
Show Description: Sloka 3.41.14
“Oh, Ravana, the subjects do not flourish while a lord with contrariety and coerciveness safeguards them, just like goats guarded by a fox. [3-41-14]
अवश्यम् विनशिष्यन्ति सर्वे रावण राक्षसाः |
येषाम् त्वम् कर्कशो राजा दुर्बुद्धिः अजित इन्द्रियः || ३-४१-१५
yeShaam tvam karkasho raajaa dur.hbuddhiH ajita indriyaH || 3-41-15
ॐ
Show Description: Sloka 3.41.15
“All those demons will definitely ruin, oh, Ravana, to whom you are the acrimonious and malicious king with unconquered senses, though you have conquered the heaven. [3-41-15]
तद् इदम् काक तालीयम् घोरम् आसादितम् मया |
अत्र त्वम् शोचनीयो असि स सैन्यो विनशिष्यसि || ३-४१-१६
atra tvam shocaniiyo asi sa sainyo vinashiShyasi || 3-41-16
ॐ
Show Description: Sloka 3.41.16
“What is the use of laming for myself as I foregathered this ghastly situation as in crow-palm-tree syndrome, but in this issue you alone are regrettable, for you are gong to completely ruin along with your military. [3-41-16]
This in Sanskrit is called kAka-tAlIya–nyAyam: ‘crow-palm-tree syndrome’ is one among the many compiled in that language. Here, a fox whose leg is broken has come underneath a palm tree to take shelter from the scorching sun, as there are no other shady trees. At the same time a crow swooped down on to the tip of the tree, by which a palm fruit, as big and weighty as a small pinball fell on the head of fox by the swoop of the crow, and then the misery of that fox is unexplainable. The sitting of fox, swoop of crow, fall of fruit are all at a time and thus none can blame the other. This syndrome is named for such fortuitous happenings.
माम् निहत्य तु रामो असौ अचिरात् त्वाम् वधिष्यति |
अनेन कृत कृत्यो अस्मि म्रिये च अपि अरिणा हतः || ३-४१-१७
anena kR^ita kR^ityo asmi mriye ca api ariNaa hataH || 3-41-17
ॐ
Show Description: Sloka 3.41.17
“That Rama will soon kill you after killing me, and I will be dying at the hand of my enemy rather than at the hand of my own clansman like you, whereby the purpose of my life will be brought to an end. [3-41-17]
Maareecha decides that it is better to die at the hand of Rama rather than by Ravana; raamaat api martavyam – martavyam raavaNaat api | ubhayod api martavye – varam raamat na raavaNaat | nR^isimha puraaNa – but yet he is trying to divert Ravana from self-ruination.
दर्शनात् एव रामस्य हतम् माम् अवधारय |
आत्मानम् च हतम् विद्धि हृत्वा सीताम् स बान्धवम् || ३-४१-१८
aatmaanam ca hatam viddhi hR^itvaa siitaam sa baandhavam || 3-41-18
ॐ
Show Description: Sloka 3.41.18
“Know that I am killed just when Rama notices me, and know that you are also killed along with your kinsmen just when you steal Seetha. [3-41-18]
आनयिष्यसि चेत् सीताम् आश्रमात् सहितो मया |
न एव त्वम् असि न एव अहम् न एव लंका न राक्षसाः || ३-४१-१९
na eva tvam asi na eva aham na eva la.nkaa na raakShasaaH || 3-41-19
ॐ
Show Description: Sloka 3.41.19
“If you are going to bring Seetha from their hermitage on going there with me, then you will not be there, I will not be there, Lanka will not be there, the demons will not be there. [3-41-19]
निवार्यमाणः तु मया हित एषिणा
न मृष्यसे वाक्यम् इदम् निशाचर |
परेत कल्पा हि गत आयुषो नरा
हितम् न गृह्णन्ति सुहृद्भिः ईरितम् || ३-४१-२०
na mR^iShyase vaakyam idam nishaacara |
pareta kalpaa hi gata aayuSho naraa
hitam na gR^ihNanti suhR^idbhiH iiritam || 3-41-20
ॐ
Show Description: Sloka 3.41.20
“As a desirer of your welfare I am dissuading you, oh, night-walker, but you may feel that this word of mine is unpleasant to you. People on diminishing lifetime will be similar to corpses and a corpse cannot take in the expedient spoken by considerate confidants, isn’t so. [3-41-20]
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