A spy of Ravana named Akampana rushes to him to break the news of annihilation of Janasthaana by Rama. He suggests Ravana to abduct Seetha. Because parting with Seetha causes grief to Rama and thereby he dies. On thinking for while, Ravana goes to Mareecha seeking his help in abducting Seetha. Mareecha while explaining Rama’s capabilities, reminds us of the incarnations of Vishnu, and advises Ravana to be content with what he has.
This chapter is removed from the critical edition and retained by traditional versions There are discussions on this chapter whether it is the original work or an interpolated one. Some more details are given in the endnote. Akampana’s character inevitably has continuity in the war scene at the end.
त्वरमणः ततो गत्वा जनस्थानात् अकंपनः |
प्रविश्य लंकाम् वेगेन रावणम् वाक्यम् अब्रवीत् || ३-३१-१
pravishya la.nkaam vegena raavaNam vaakyam abraviit || 3-31-1
Then on going hurriedly from Janasthaana and on speedily entering Lanka Akampana spoke these words to Ravana. [3-31-1] .
जनस्थान स्थिता राजन् रक्षसा बहवो हताः |
खरः च निहतः संख्ये क्थंचित् अहम् आगतः || ३-३१-२
kharaH ca nihataH saMkhye ktha.ncit aham aagataH || 3-31-2
“Oh, king, many demons positioned in Janasthaana are killed, Khara is also killed in war, and somehow I have come here. [3-31-2]
dhvani/allusion: Janasthaana is the castle-gateway to Lanka. Lanka is a city built within its castle-walls and it has no countrysides or villages at least, annexing it. If Janasthaana is ruined, Lanka is also going ruin soon, because none can crossover the bulwark-like-Janasthaana. raajan ‘oh, king of demons…’ ‘when demons in Janasthaana are ruined, your kingship gets ruined…’ bahavaH ‘many…’ ‘not one or two, many demons that are guarding Lanka from Janasthaana are hataaH ‘dead…’ Then Ravana may ask ‘what is it Khara doing then?’ kharaH ca ‘Khara, also’ is dead. By this ca ‘also’ Trishira, Duushana etc., are also reported as dead .
एवम् उक्तो दशग्रीवः क्रुद्धः सम्रक्त लोचनः |
अकंपनम् उवाच इदम् निर्दहन् इव तेजसा || ३-३१-३
akaMpanam uvaaca idam nirdahan iva tejasaa || 3-31-3
Thus said, then that ten-faced Ravana is infuriated with bloodshot eyes, and as though to burn down whole world with his radiance he spoke this to Akampana. [3-31-3] .
केन भीमम् जनस्थानम् हतम् मम परासुना |
को हि सर्वेषु लोकेषु गतिम् न अधिगमिष्यति || ३-३१-४
ko hi sarveShu lokeShu gatim na adhigamiShyati || 3-31-4
“Who is that dead-and-gone that has destroyed my indomitable Janasthaana? Who is it that has indeed opted for no recourse in all of the worlds? [3-31-4] .
न हि मे विप्रियम् कृता शक्यम् मघवता सुखम् |
प्रप्तुम् वैश्रवणेन अपि न यमेन च विष्णुना || ३-३१-५
praptum vaishravaNena api na yamena ca viShNunaa || 3-31-5
“Evoking indignation in me it is really impossible for Indra to be happy; even for Kubera – no; for Yama – no; why them, even Vishnu cannot be happy. [3-31-5] .
कालस्य च अपि अहम् कलो दहेयम् अपि पावकम् |
मृत्युम् मरण धर्मेण संयोजयितुम् उत्सहे || ३-३१-६
mR^ityum maraNa dharmeNa saMyojayitum utsahe || 3-31-6
“I am the End-Time for the Time-god himself, I will burn down the Fire-god, and I am capable of conjoining Death with the virtue of deathliness. [3-31-6] .
वातस्य तरसा वेगम् निहन्तुम् अपि च उत्सहे |
दहेयम् अपि संक्रुद्धः तेजसा आदित्य पावकौ || ३-३१-७
daheyam api saMkruddhaH tejasaa aaditya paavakau || 3-31-7
“If I am enraged I will incinerate Sun-god or Fire-god just with my radiance, I will halt even the impetuosity of Wind-god with that of mine.” Thus Ravana said about himself. [3-31-7] .
तथा क्रुद्धम् दशग्रीवम् कृतांजलिः अकंपनः |
भयात् संदिग्धया वचा रावणम् याचते अभयम् || ३-३१-८
bhayaat saMdigdhayaa vacaa raavaNam yaacate abhayam || 3-31-8
Akampana with his palms adjoined and voice hesitant with fear sought for the clemency of that decahedral demon Ravana who is enraged in that way. [3-31-8]
The words decahedron, decahedral – a solid figure with ten faces – are the fancied usage for Ten-Throated or Ten-Faced demon. Ravana has also got the name of dashagriiva, and he is a ‘solid’ demon .
दशग्रीवो अभयम् तस्मै प्रददौ रक्षसाम् वरः |
स विस्रब्धो अब्रवीत् वाक्यम् असंदिग्धम् अकंपनः || ३-३१-९
sa visrabdho abraviit vaakyam asa.ndigdham akaMpanaH || 3-31-9
When the supremo of demons Dasha-griiva pardoned him then that Akampana spoke these words, unfalteringly and trustfully. [3-31-9] .
पुत्रो दशरथः ते सिंह संहननो युवा |
रामो नाम महास्कंधो वृत्त आयत महाभुजः || ३-३१-१०
raamo naama mahaaska.ndho vR^itta aayata mahaabhujaH || 3-31-10
“He is a youth whose shoulders are mighty, arms round and lengthy, built like that a lion, who is the son of Dasharatha and known as Rama. [3-31-10] .
श्यामः पृथुयशाः श्रीमान् अतुल्य बल विक्रमः |
हतः तेन जनस्थाने खरः च सह दूषणः || ३-३१-११
hataH tena janasthaane kharaH ca saha duuShaNaH || 3-31-11
“He is blue-black in complexion, a highly renowned one with matchless might and valour, a magnificent one such as he is he slew Duushana along with Khara in Janasthaana.” [3-31-11] .
अकंपन वचः श्रुत्वा रावणो राक्षसाधिप |
नागेन्द्र इव निःश्वस्य इदम् वचनम् अब्रवीत् || ३-३१-१२
naagendra iva niHshvasya idam vacanam abraviit || 3-31-12
On hearing the words of Akampana, the chief of demons Ravana, spoke these words hissing like a kingly serpent. [3-31-12] .
स सुरेन्द्रेण संयुक्तो रामः सर्व अमरैः सह |
उपयातो जनस्थानम् ब्रूहि कच्चित् अकंपन || ३-३१-१३
upayaato janasthaanam bruuhi kaccit akaMpana || 3-31-13
“The question is whether that Rama arrived at Janasthaana associated with Indra and along with all of the immortal gods? Oh, Akampana, speak about it. [3-31-13] .
रावणस्य पुनर् वाक्यम् निशम्य तद् अकंपनः |
आचचक्षे बलम् तस्य विक्रमम् च महात्मनः || ३-३१-१४
aacacakshe balam tasya vikramam ca mahaatmanaH || 3-31-14
Akampana again detailed about the might and valour of that great souled Rama on hearing that sentence of Ravana. [3-31-14] .
रामो नाम महातेजाः श्रेष्टः सर्व धनुष्मताम् |
दिव्य अस्त्र गुण संपन्नः परंधर्म गतो युधि || ३-३१-१५
divya astra guNa saMpannaH para.ndharma gato yudhi || 3-31-15
“Rama means someone who is highly resplendent, an ablest archer among all archers, one who is endowed with divine missiles and divine attributes, and he is the one who conducts warfare with a supreme conduct. [3-31-15] .
तस्य अनुरूपो बलब्वान् रक्ताक्षो दुन्दुभि स्वनः |
कनीयान् लक्ष्मणो भ्राता राका शशि निभ आननः || ३-३१-१६
kaniiyaan lakshmaNo bhraataa raakaa shashi nibha aananaH || 3-31-16
“And a mighty one with redly eyes and drumbeat like voice, and whose face is shiny like the full-moon is Rama’s selfsame younger brother known as Lakshmana. [3-31-16] .
स तेन सह संयुक्तः पावकेन अनिलो यथा |
श्रीमान् राज वरः तेन जनस्थानम् निपातितम् || ३-३१-१७
shriimaan raaja varaH tena janasthaanam nipaatitam || 3-31-17
“Alike the wind associating with fire this Lakshmana is associated with that glorious and nonpareil prince Rama, and that firestorm, namely Rama, destroyed Janasthaana. [3-31-17] .
न एव देवा महत्मनो न अत्र कार्या विचारणा |
शरा रामेण तु उत्सृष्टा रुक्मपुंखाः पतत्रिणः || ३-३१-१८
सर्पाः पंचानना भूत्वा भक्षयन्ति स्म राक्षसान् |
sharaa raameNa tu utsR^iShTaa rukmapu.nkhaaH patatriNaH || 3-31-18
sarpaaH pa.ncaananaa bhuutvaa bhakshayanti sma raakshasaan |
“They are not any great souled gods or any heavenly beings as such, hence there is no need to doubt about it. Rama unloosened his gold-finned and feather-winged arrows, which on becoming five-faced serpents started consuming the demons. [3-31-18,19a] .
येन येन च गच्छन्ति राक्षसा भय कर्शिताः || ३-३१-१९
तेन तेन स्म पश्यन्ति रामम् एव अग्रतः स्थितम् |
इत्थम् विनाशितम् जनस्थानम् तेन तव अनघ || ३-३१-२०
tena tena sma pashyanti raamam eva agrataH sthitam |
ittham vinaashitam janasthaanam tena tava anagha || 3-31-20
“To whichever nook those demons smitten by fear of those serpent-like are fleeing, they have seeing Rama alone standing afore them in that corner, and oh, merited king Ravana, in this way your Janasthaana is totally ruined by that Rama. [3-31-19b, 20] [3-31-19]
Rama appeared to have assumed fourteen-thousand forms of one Rama svecChaa gR^ihiita dehaiH, and appeared confronting on the path of each and every demon who is trying to take shelter in a corner. Rama further appeared in each of the objects the demons wanted to pick up and fight back, say trees, boulders etc.raamam eva agrataH sthitam pashyanti – Tiirtha. Because the demons are smitten by fear, that fear reflected one Rama as fourteen thousand Rama-s, and it is not any divine trick or magic done by Rama. – Govindaraja. It is same with Kamsa in Bhaagavata when he sees one Krishna as many Krishna-s in his fear .
अकंपन अचः श्रुत्वा रावणो वाक्यम् अब्रवीत् |
गमिष्यामि जनस्थनम् रामम् हन्तुम् स लक्ष्मणम् || ३-३१-२१
gamiShyaami janasthanam raamam hantum sa lakshmaNam || 3-31-21
On hearing the words of Akampana Ravana said these words, “I will to go to Janasthaana to kill Rama along with Lakshmana.” [3-31-21] .
अथ एवम् उक्ते वचने प्रोवाच इदम् अकंपनः |
श्रुणु राजन् यथा वृत्तम् रामस्य बल पौरुषम् || ३-३१-२२
shruNu raajan yathaa vR^ittam raamasya bala pauruSham || 3-31-22
When Ravana said so then Akampana said these words in reply, ” listen, oh, king, what all has happened, and of what in actuality is Rama’s spirit and grit. [3-31-22]
Akampana is saying that what all has happened to the dead demons is in accordance with their deeds done when they are alive yathaa vR^ittam ‘as they have done inhuman deeds thus they got punishment.’ These dead demons are the actual troublemakers to the sages at the behest of Ravana. yadaa na khalu yaj~nasya vighna kartaa mahaabalaH || 1-20-18 As said by Sage Vishvamitra, Ravana does not cause any hindrances to ritual, but these hench-demons do. So, they reaped the fruits of their actions. Or, raamasya vR^ittam: itihaasa puraaNa prakiirtita vR^ittam ‘that which is enshrined in legends and mythology, I will tell those aspects of Rama.’ yathaa vat balam pauruSam ‘as it is his might and grit…’ ‘I will let you know about them…’ So said Akampana to Ravana. – Tiirtha .
असाध्यः कुपितो रामो विक्रमेण महायशाः |
आप गायाः तु पूर्णाया वेगम् परिहरेत् शरैः || ३-३१-२३
aapa gaayaaH tu puurNaayaa vegam pariharet sharaiH || 3-31-23
“Rama, the highly renolwned, is invincible just by braving against him, for that Rama in fury can stall the onrush of a plethoric river with his arrows. [3-31-23]
Rama does not tolerate the upheaval of the system thus he becomes infuriated kupitaH as and when anything unwarranted occurs. And this fury is a getup to Rama, but it is not his innate nature because ramayate iti raamaH ‘he who delights is Rama…’ Thus he cannot always become furious. He is invincible just by brute-force vikrameNa a+saadhyaH . Thus he is approachable only in accordance with a set system conduct. Further, the word a+saadhya is not coupled with any other sub-words upapada, so he is invincible even to Brahma, Rudra, Indra et al. By this Vishnu’s trivikrama incarnation is indicated. He can stop, or bifurcate the plethoric river stream just by his intention, leave alone arrows. bhayaanaka aavarta shataakulaa nadii maargam dadau sindhuH iha shriyaH pateH — bhaagavata In Bhaagavata the tumultuous river gave way to carry Krishna to go to the other side. Thus the incarnation of Krishna, in earlier times, or in the forthcoming eras, is suggested. – Tiirtha. As a river gives way to fishes to swim, his matsya ‘Fish…’ incarnation is also suggested .
स तारा ग्रह नक्षत्रम् नभः च अपि अवसादयेत् |
असौ रामः तु सीदन्तीम् श्रीमान् अभ्युद्धरेत् महीम् || ३-३१-२४
asau raamaH tu siidantiim shriimaan abhyuddharet mahiim || 3-31-24
“That magnificent Rama can collapse even the firmament along with its starlets, stars and planets, and he even can elevate the earth if it were to collapse. [3-31-24]
By the attributes of stars and planets to the firmament, the Golden-Egg hiraNya garbha is suggested. So, he is the Originator. In the incarnation as vikrama ‘Dwarf-boy…’ he set one of his feet on the yonder blue, hence the firmament has no value for him. siidantii mahiim uddharet Raising the sinking earth is suggestive of varaaha ‘Wild Boar…’ incarnation, where he uplifted drowning earth on the snoot of a wild boar. And again siidantii mahiim uddharet where mahi is taken as people, and it is said ‘when people on earth are sinking/collapsing under tyranny, he uplifts them…’ as he is the ultimate absolver and terminator of the creation. Govindaraja and Tiirtha.
भित्वा वेलाम् समुद्रस्य लोकान् आप्लावयेत् विभुः |
वेगम् वा अपि समुद्रस्य वाअयुम् वा विधमेत् शरैः || ३-३१-२५
vegam vaa api samudrasya vaaayum vaa vidhamet sharaiH || 3-31-25
“On breaching the shoreline of the ocean with his arrows that lord Rama can deluge worlds, and he can stem the tide of turbulent ocean, or can even stall the agent of that turbulence, namely the wind. [3-31-25]
The deluging worlds suggest samkarSaNa aspect. Govindaraja. Because he deluges all the worlds, he is yuga antakaH ‘the epoch-ender…’ The said ‘Air’ suggests other elements also, like Fire, Water etc., as said in pR^idvii apsu liiyate, aapaH tejasa liiyate ‘earth merges in waters, waters merges in fire…’ thus he can stem the tide of all the elements, taking samhR^itya from the next verse. Tiirtha.
संहृत्य वा पुनर् लोकान् विक्रमेण महायशाः |
शकतः श्रेष्ठः स पुरुषः स्रष्टुम् पुनर् अपि प्रजाः || ३-३१-२६
shakataH shreShThaH sa puruShaH sraShTum punar api prajaaH || 3-31-26
“That great valorous and the ablest among humans is capable to destroy all the worlds with his valour, and even capable of creating the people again.
Or, again dissolving all the worlds into himself, that great contemplator who transcends all is even capable of creating the creation again from out of him. [3-31-26]
The word shR^STi does not mean crafting anything anew. It is from sR^ij ‘releasing out…’ The innate souls jiiva are not created anew, they are ever there. But they emerge out of Brahman and resolve in Him according to their karmic cycle. This is Gita’s concept. He ‘creates worlds again…’ indicates that in earlier eras also he is the Creator. vikrameNa is not always ‘by valorousness’ but ‘just by contemplation…’ He can create, rather evolve from his within, because he is mahaa yashaH ‘glorious…’ since Veda-s say eko ha vai naaraayaNa, paraa asya shakti, etasya vaa a ksharasya How a single being can do all these thing? For this it is said saH shreSThaH puruSaH ‘he is more than, better than, transcendent, to humans…’ but not ‘best among men’ as routinely said above. The word punaH ‘again’ is used twice, one belongs to the earlier dissolutions and creations and another to the forthcoming ones. Tiirtha .
न हि रामो दशग्रीव शक्यो जेतुम् रणे त्वया |
रक्षसाम् वा अपि लोकेन स्वर्गः पाप जनैः इव || ३-३१-२७
rakshasaam vaa api lokena svargaH paapa janaiH iva || 3-31-27
“Oh, Dashagriiva, it is impossible to conquer that Rama in war for your, either singly or along with the hosts of the demon-supporters of yours, as one heaven cannot be won by many sinners. [3-31-27]
Ravana may question this spy as, ‘When I am a ten-headed-demon, and he is single headed-human, why cannot I conquer him? The reply is ‘you cannot, because you have only ten heads whereas each of the two brothers has sahasra shiirSaa puruSa, sahasra aksha… ‘thousands of heads and thousands of eyes…’ They are invincible whether you attack him singly or along with hosts of other sinister demons of your like, namely Namuchi, Hiranayakashyapa, Shambara et al. No one can conquer him. The analogy is like this. Though there are many sinners in many worlds, all put together are not able to conquer one single heaven. Tiirtha. anena paapiShThaiH svargaH praaptum na shakyata iti uktam – – anena sukR^itinaam svargaH paapiShThaanaam naraka iti suucitam – dk . dk .
न तम् वध्यम् अहम् मन्ये सर्वैः देव असुरैः अपि |
अयम् अस्य वध उपाय तत् एकमनाः शृउणु || ३-३१-२८
ayam asya vadha upaaya tat ekamanaaH shR^iuNu || 3-31-28
“I do not think that he is killable even for all god and demons, and this is the idea to kill him, and to this you may listen attentively. [3-31-28]
The ‘gods and demons…’ is said in plural, deva asuraiH even then sarva ‘all’ is also incorporated. This is to say that even in the forthcoming eras also he is invincible. Then the spy says an unasked for opinion, aham manye: —- ‘I admit… that he is unkillable… though I belong to the clan of demons, on seeing Rama’s valour in person, some wisdom dawned on me by the merit of my earlier births, but you are not able to open your eyes as yet, because you are still a stupid…’ aasuriim yonim aapanaa muuDhaa janmani janmani… Gita 16-20. Tirtha.
Sage Valmiki is speaking through the tongue of this Akampana, the spy, about the invincibility of Rama. Govindaraja .
भार्या तस्य उत्तमा लोके सीता नाम सुमध्यमा |
श्यामा सम विभक्त अंगी स्त्री रत्नम् रत्न बूषिता || ३-३१-२९
shyaamaa sama vibhakta a.ngii strii ratnam ratna buuShitaa || 3-31-29
“An excellent woman in the world is there, a youthful one with symmetrical limbs, a jewel-like lady adorned with jewellery, that slender-waisted one who is known as Seetha is his wife. [3-31-29] .
न एव देवी न गन्धर्वी न अप्सरा न च पन्नगी |
तुल्या सीमन्तिनी तस्या मानुषी तु कुतो भवेत् || ३-३१-३०
tulyaa siimantinii tasyaa maanuShii tu kuto bhavet || 3-31-30
“No goddess can be likened to that mature lady; a gandharva female – no; a apsara female – no; a pannaga female -no, then how can there be a woman of her like? [3-31-30] .
तस्य अपहर भार्याम् त्वम् तम् प्रमथ्य महावने |
सीताया रहितो रामो न च एव हि भविष्यति || ३-३१-३१
siitaayaa rahito raamo na ca eva hi bhaviShyati || 3-31-31
“You forcefully abduct his wife when she is in solitude, and indeed Rama will not exist reft of Seetha.” Akampana advised Ravana in this way. [3-31-31]
Govindaraja says that this Akampana is talking like an enlightened sage, and Maheshvara Tiirtha says that a divine wisdom has dawned on this spy just now. Then the question that arises is: How a sagacious spy prompted Ravana to abduct Seetha? There are two answers for this.
1. Any employee is a half-slave to his master, artha daasaa janaaH sarve as the money paid makes one a slave of the payer. This spy prompted Ravana in that way because he knows that Ravana is womaniser. Like-king-like-subjects yathaa raajaa tathaa prajaaH thus great-demons think alike. Further Ravana did not ask for the triggering point for the elimination of these many demons. If Ravana questions about it, Akampana had to say that Ravana’s own sister Shuurpanakha wanted to debauch. Then Ravana’s rage multiplies and he may even kill Akampana .
अरोचयत् तद् वाक्यम् रावणो राक्षस अधिपः |
चिंतयित्वा महाबाहुः अकंपनम् उवाच || ३-३१-३२
ci.ntayitvaa mahaabaahuH akaMpanam uvaaca || 3-31-32
The chief of demons Ravana favouring that idea thought of it and that mighty armed Ravana then spoke to Akampana. [3-31-32] .
बाढम् कल्यम् गमिष्यामि हि एकः सारथिना सह |
आनेष्यामि च वैदेहीम् इमाम् हृष्टो महा पुरीम् || ३-३१-३३
aaneShyaami ca vaidehiim imaam hR^iShTo mahaa puriim || 3-31-33
“Agreed! I wish to go alone early in the morning with a charioteer and I delightfully wish to lead Vaidehi into the elegant city Lanka.” Ravana declared that way. [3-31-33] .
तत् एवम् उक्त्वा प्रययौ खर युक्तेन रावणः |
रथेन आदित्य वर्णेन दिशः सर्वाः प्रकाशयन् || ३-३१-३४
rathena aaditya varNena dishaH sarvaaH prakaashayan || 3-31-34
Saying so Ravana journeyed in a chariot that is yoked with mule-like horses, and that has the dazzling of the sun, whereby all the directions are made to glitter. [3-31-34] .
स रथो राक्षस इंद्रस्य नक्षत्र पथगो महान् |
चंचूर्यमानः शुशुभे जलदे चंद्रमा इव || ३-३१-३५
ca.ncuuryamaanaH shushubhe jalade ca.ndramaa iva || 3-31-35
That opalescent chariot of the lord of demons while speedily progressing through starry way shone forth as if it is the moon in clouds. [3-31-35] .
स दूरे च आश्रमम् गत्वा ताटकेयम् उपागतम् |
मारीचेन अर्चितो राजा भक्ष्य भोज्यैः अमानुषैः || ३-३१-३६
maariicena arcito raajaa bhakshya bhojyaiH amaanuShaiH || 3-31-36
On going to the hermitage of Maareecha which is at a distant place Maareecha the son of Tataka received Ravana and venerated that king of demons with sweetmeats and savouries that are unavailable to humans. [3-31-36]
The food items bhakshya are the supplementary items like laddu-s, jilebi, etc., and the like, whereas the bhojya items are boiled-rice, wheat-bread etc., the staple food items. The word a+maanuSaiH may also mean ‘inhuman’ but nowhere we find Ravana taking such a lowly food .
तम् स्वयम् पूजयित्वा तु आसनेन उदकेन च |
अर्थ उपहितया वाचा मारीचो वाक्यम् अब्रवीत् || ३-३१-३७
artha upahitayaa vaacaa maariico vaakyam abraviit || 3-31-37
Offering proper seat and water for washing feet and hands Maareecha personally attended Ravana and spoke to him this sentence that is worded meaningfully. [3-31-37] .
कश्चित् सुकुशलम् राजन् लोकानाम् राक्षसाधिप |
आशंके न अथ जाने त्वम् यतः तूर्णम् उपागतम् || ३-३१-३८
aasha.nke na atha jaane tvam yataH tuurNam upaagatam || 3-31-38
“Oh, king and supremo of demons, I am anxious to know whether everything safe and secure to the inhabitants of your kingdom, for I am not in the know of the reason by which now you have come here rushingly. [3-31-38] .
एवम् उक्तो महातेजा मारीचेन स रावण |
ततः पश्चात् इदम् वाक्यम् अब्रवीत् वाक्य कोविदः || ३-३१-३९
tataH pashcaat idam vaakyam abraviit vaakya kovidaH || 3-31-39
When Maareecha said so to him that greatly radiant one who is a sententious speaker that Ravana thereafter spoke this sentence. [3-31-39] .
आरक्षो मे हतः तात रामेण अक्लिष्ट कारिणा |
जनस्थानम् अवध्यम् तत् सर्वम् युधि निपातितम् || ३-३१-४०
तस्य मे कुरु साचिव्यम् तस्य भार्य अपहरणे |
janasthaanam avadhyam tat sarvam yudhi nipaatitam || 3-31-40
tasya me kuru saacivyam tasya bhaarya apaharaNe |
“Oh, sire, Rama who is indefatigable in warring has ruined my security stationed at Janasthaana, and in war he even brought down all of Janasthaana which is undefeatable so far, such as I am, to me you have to render friendly help in kidnapping Rama’s wife.” [3-31-40, 41a] .
राक्षसेन्द्र वचः श्रुत्वा मारीचो वाक्यम् अब्रवीत् || ३-३१-४१
आख्याता केन वा सीता मित्र रूपेण शत्रुणा |
त्वया राक्षस शार्दूल को न नंदति नंदितः || ३-३१-४२
aakhyaataa kena vaa siitaa mitra ruupeNa shatruNaa |
tvayaa raakshasa shaarduula ko na na.ndati na.nditaH || 3-31-42
On hearing the words of that chief of demons, Maareecha spoke these words, “who broached the subject of Seetha with you, an enemy in the fakery of a friend? Oh, tigerly demon, who is that censurable one that is unhappy with you, since he is giving such a self-ruinous advise? [3-31-41b, 42] .
सीताम् इह आनस्व इति को ब्रवीति ब्रवीहि मे |
रक्षो लोकस्य सर्वस्य कः शृंगम् च्छेत्तुम् इच्छति || ३-३१-४३
raksho lokasya sarvasya kaH shR^i.ngam cchhettum icchhati || 3-31-43
” ‘Seetha may be brought to Lanka…’ who said it, say him to me, who is that one desiring to cut off the prominence of all the demons in all worlds in saying so?
“Who is desirous of getting a zenithal demon ruling all the three worlds to be cut-off when he said that Seetha shall be brought to Lanka?
“Who is saying that Seetha is to be brought to Lanka with a desire to get your apogeal ten-heads that are prominent among all the clansmen of demons to be cut-off? [3-31-43] .
प्रोत्साहयति यः च त्वम् स च शत्रुः असंशयम् |
आशी मुखात् दंष्ट्राम् उद्धर्तुम् च इच्छति त्वया || ३-३१-४४
aashii mukhaat daMShTraam uddhartum ca icchhati tvayaa || 3-31-44
“Also, he who has motivated you in this way is an undoubted enemy of yours, for he wanted to extricate the fangs of a snake from its mouth, of course, through you. [3-31-44] .
कर्मणा अनेन केन असि कापथम् प्रतिपादितः |
सुख सुप्तस्य ते राजन् प्रहृतम् केन मूर्धनि || ३-३१-४५
sukha suptasya te raajan prahR^itam kena muurdhani || 3-31-45
“By whom and by which purpose of his you are made to blunder upon this awry path, oh, king, it is as good as his hitting hard on your head while you are fast asleep. [3-31-45] .
विशुद्ध वंश अभिजना अग्र हस्तः
तेजो मदः संस्थित दोर् विषाणः |
उदीक्षितुम् रावण न इह युक्तः
स संयुगे राघव गन्धि हस्ती || ३-३१-४६
tejo madaH saMsthita dor viShaaNaH |
udiikshitum raavaNa na iha yuktaH
sa saMyuge raaghava gandhi hastii || 3-31-46
“Oh, Ravana, it will be unbefitting to raise an eye to see Rama in war, who will be then like a majestic elephant that has an impeccable dynasty and bloodline as its mammoth trunk, personal radiance as its indomitable might, very firm pair of arms as its pernicious tusks, more so, who will be with the redolence of the irrepressible lineage of Raghava-s. [3-31-46] .
असौ रण अन्तः स्थिति संधि वालः
विदग्ध रक्षो मृग हा नृसिंहः |
सुप्तः त्वया बोधयितुम् न शक्यः
शारांग पूणो निशित असि दम्ष्ट्रः || ३-३१-४७
vidagdha raksho mR^iga haa nR^isiMhaH |
suptaH tvayaa bodhayitum na shakyaH
shaaraa.nga pUrNo nishita asi daMShTraH || 3-31-47
“To be in the midst of war itself is the fury of that lion called Rama, by which that lion raises its tail touching the back of its trunk, that lion is all-inclusive with forelegs, paws, and claws that are included in arrows, while its fangs are swords, and it is the killer of the deer called the expert killer-demons, and mind you, do not dare to rouse that sleeping man-lion. [3-31-47]
The nara-simha, man-lion incarnation is suggested here .
चापापहारे भुज वेग पंके
शर ऊर्मिमाले सु महा आहव ओघे |
न राम पाताल मुखे अति घोरे
प्रस्कन्दितुम् राक्षस राज युक्तम् || ३-३१-४८
shara uurmimaale su mahaa aahava oghe |
na raama paataala mukhe ati ghore
praskanditum raakshasa raaja yuktam || 3-31-48
“His bow is crocodilian, his shoulder-speed is quagmire, his arrows are tidal, and the great immensity of his war itself is a tideland, and oh, king of demons, it is inapt of you to slide down into the much-ghoulish mouth of that abyssal ocean, called Rama. [3-31-48]
The crocodile catches at the very moment of falling of its prey, the arrows make one to sink into a quagmire without any hope of coming up, and when the arrows once discharged tidally, the battlefield becomes a tideland inundated with his arrows. Thus, it is impossible to crossover that oceanic netherworld, called Rama. Tiirtha .
प्रसीद लंकेश्वर राक्षसेन्द्र
लंकाम् प्रसन्नो भव साधु गच्छ |
त्वम् स्वेषु दारेषु रमस्व नित्यम्
रामः स भार्यो रमताम् वनेषु || ३-३१-४९
la.nkaam prasanno bhava saadhu gacchha |
tvam sveShu daareShu ramasva nityam
raamaH sa bhaaryo ramataam vaneShu || 3-31-49
“Oh, lord of Lanka, be appeased towards Rama, be quietened and gently proceed to Lanka. You take delight in your wives, and let Rama be delighting with wife in forests.” Thus Mareecha spoke to Ravana. [3-31-49]
Suffix: ‘forgive what has happened, remit a disastrous war on Lanka, be pleased with what you have and be content with it, holdback your greediness…’ .
एवम् उक्तो दशग्रीवो मारीचेन स रावणः |
न्यवर्तत पुरीम् लंकाम् विवेश च गृह उत्तमम् || ३-३१-५०
nyavartata puriim la.nkaam vivesha ca gR^iha uttamam || 3-31-50
When thus said by Maareecha that ten faced Ravana returned to his city Lanka and entered his best house and home. [3-31-50] .