Maareecha further advises Ravana to avoid confrontation with Rama for it would be ruinous to the entire demonic race. He narrates another episode of his misadventure with Rama and how he escaped from the all-pursuant arrow of Rama.
एवम् अस्मि तदा मुक्तः कथंचित् तेन संयुगे |
इदानीम् अपि यत् वृत्तम् तत् शृउणुष्व यत् उत्तरम् || ४-३९-१
idaaniim api yat vR^ittam tat shR^iuNuShva yat uttaram || 3-39-1
“Thus I was somehow released by him in a confrontation then in his teens. Now you may also listen to what has happened later in his adulthood.” Thus Maareecha continued his advise to Ravana. [3-39-1] .
राक्षाभ्याम् अहम् द्वाभ्याम् अनिर्विण्णः तथा कृतः |
सहितो मृग रूपाभ्याम् प्रविष्टो दँडका वने || ४-३९-२
sahito mR^iga ruupaabhyaam praviShTo da.NDakaa vane || 3-39-2
“Though Rama hit me previously in such a way, I unabashedly entered Dandaka forest together with two more demons who were in the guise of animals. [3-39-2].
दीप्त जिह्वो महादंष्ट्रः तीक्ष्ण शृंगो महाबलः |
व्यचरन् दँडाकारण्यम् मांस भक्षो महामृगः || ४-३९-३
vyacaran da.NDaakaaraNyam maaMsa bhaksho mahaamR^igaH || 3-39-3
“On becoming a gigantic carnivorous animal with a torching tongue, incisive teeth and excruciating horns, and with an extraordinary energy, I was on the rove in Dandaka forest while getting at Rama. [3-39-3] .
अग्निहोत्रेषु तीर्थेषु चैत्य वृक्षेषु रावण |
अत्यन्त घोरो व्यचरन् तापसान् संप्रधर्षयन् || ४-३९-४
atyanta ghoro vyacaran taapasaan saMpradharShayan || 3-39-4
“I moved about Dandaka forest, oh, Ravana, in an extremely horrible aspect of animal, utterly brutalising the sages at ritual-altars, holy bathing places and under the trees of religious sanctuaries while reaching Rama. [3-39-4] .
निहत्य दँडकारण्ये तापसान् धर्मचरिणः |
रुधिराणि पिबन्तः तेषाम् तन् मांसानि च भक्षयन् || ४-३९-५
rudhiraaNi pibantaH teShaam tan maaMsaani ca bhakshayan || 3-39-5
“I have proceeded to Rama killing saints in Dandaka forest who are the treaders in saintliness, and drinking off their blood and feasting on their flesh. [3-39-5] .
ऋषि माअंस अशनः क्रूरः त्रासयन् वनगोचरान् |
तदा रुधिर मत्तो अहम् व्यचरन् दँडका वनम् || ४-३९-६
tadaa rudhira matto aham vyacaran da.NDakaa vanam || 3-39-6
“On becoming such a brutal animal I have been eating the flesh of sages, frightening the forest dwellers, and in that way I rambled in Dandaka forest besotted with blood-drinking while reaching Rama. [3-39-6] .
तदा अहम् दँडकारण्ये विचरन् धर्म दूषकः |
आसादयम् तदा रामम् तापसम् धर्मम् आश्रितम् || ४-३९-७
वैदेहि च महाभागाम् लक्ष्मणम् च महरथम् |
aasaadayam tadaa raamam taapasam dharmam aashritam || 3-39-7
vaidehi ca mahaabhaagaam lakshmaNam ca maharatham |
“While I was wandering in Dandaka forest as an abuser of virtue, then I reached Rama who by then has assumed the rectitude befitting to a saint, and I even reached the great-fortunate Vaidehi and top-speeded-chariot-rider Lakshmana. [3-39-7, 8a] .
तापसम् नियत आहारम् सर्व बूत हिते रतम् || ४-३९-८
सः अहम् वन गतम् रामम् परिभूय महाबलम् |
तापसो अयम् इति ज्ञात्वा पूर्व वैरम् अनुस्मरन् || ४-३९-९
अभ्यधावम् सुसंक्रुद्धः तीक्ष्ण शृंगो मृग आकृतिः |
जिघांसुः अकृतप्रज्ञः तम् प्रहारम् अनुस्मरन् || ४-३९-१०
saH aham vana gatam raamam paribhuuya mahaabalam |
taapaso ayam iti j~naatvaa puurva vairam anusmaran || 3-39-9
abhyadhaavam susaMkruddhaH tiikshNa shR^i.ngo mR^iga aakR^itiH |
jighaaMsuH akR^itapraj~naH tam prahaaram anusmaran || 3-39-10
“I was in the shape of an animal with incisive horns. Such as I was I recollected my earlier grudge against that great mighty Rama who takes delight in the welfare of all being, who by then was santlike on a regulated diet and abiding in the forest, whereby I presumed him to be mere hermit. In that way, I was very extremely infuriated to recollect his earlier assault on me, and I indiscriminately dashed towards him, only to kill him, completely disregarding his other faculties. [3-39-8b, 9, 10] .
तेन त्यक्ताः त्रयो बाणाः शिताः शत्रु निबर्हणाः |
विकृष्य सुमहत् चापम् सुपर्ण अनिल तुल्य गाः || ४-३९-११
vikR^iShya sumahat caapam suparNa anila tulya gaaH || 3-39-11
“Stringing out his highly magnificent bow Rama then released three excruciating and enemy eliminating arrows which in their egress match the Air-god and the Divine-Eagle Garuda. [3-39-11] .
ते बाणा वज्र संकाशाः सुघोरा रक्त भोजनाः |
आजग्मुः सहिताः सर्वे त्रयः संनतपर्वणः || ४-३९-१२
aajagmuH sahitaaH sarve trayaH saMnataparvaNaH || 3-39-12
“All those three thunderbolt like arrows that have only blood for their board, acutely bent at barbs, and that are highly horrendous have come at us in a coordinated manner. [3-39-12] .
पराक्रमज्ञो रामस्य शठो दृष्ट भयः पुरा |
समुत्क्रांतः ततः मुक्तः तौ उभौ राक्षसौ हतौ || ४-३९-१३
samut.hkraa.ntaH tataH muktaH tau ubhau raakshasau hatau || 3-39-13
“As I have earlier seen the fear caused by his arrow I am in the know of Rama’s valour, hence I retreated from there trickily and gingerly, but the other two demons were killed. [3-39-13]
Here the action of Rama’s arrow is indicated. Rama’s arrow will not shoot at the back of the opponent or it backstabs either. Even when killing Vali, though Rama is not affronting Vali, Rama’s arrow pierced Vali’s chest. Here because Maareecha is retreating, that third arrow of Rama did not kill Maareecha but followed him in a chasing manner. But the other two demons unknowing about Rama’s arrow, they confronted him and the other two arrows eliminated them. There is discussion on the word shaThaH ‘one capable to trick’ used in the verse as some mms employ the word sharaH, ‘an arrow.’ In this section vividly explainable verses are there in some ancient versions of mms. This particular verse reads like this in them: paraakramaj~no raamasya tathaa dR^iSTa bhayaH puraa | aapatantam sharam dR^iSTvaa megha ga.mbhiira nissvanam || tato aham vegavaan tatra vaata.mhaa nimeshataH | apa kraanta param paaram nivR^ittaH saagaraat sharaH || ‘I am in the know of Rama’s valour, and I am also in the know of what fear he caused in an earlier instance, and on seeing the arrows coming upon like thunderous clouds, in a wink I escaped to the other side of ocean, and Rama’s arrow having come chasing me up to ocean-shore returned.’ In here, the efficacy of Rama’s arrow is clearly narrated and it is not clear why pundits did not consider these verses of ancient mms instead of the above verse. .
शरेण मुक्तो रामस्य कथंचित् प्राप्यजीवितम् |
इह प्रव्राजितो युक्तः तापसो अहम् समाहितः || ४-३९-१४
iha pravraajito yuktaH taapaso aham samaahitaH || 3-39-14
“When I was somehow exempted by the arrow of Rama I regained lifespan, and when that arrow made me to renounce everything like a monk and fled me to this place, the other side of ocean to where you came by your aircraft, here I am living here in a yogic way, self-collectedly like an ascetic. [3-39-14] .
वृक्षे वृक्षे हि पश्यामि चीर कृष्ण अजिन अंबरम् |
गृहीत धनुषम् रामम् पाश हस्तम् इव अंतकम् || ४-३९-१५
gR^ihiita dhanuSham raamam paasha hastam iva a.ntakam || 3-39-15
“From then on wards, I am indeed descrying Rama at this tree and at that tree, dressed in jute-cloths and black deerskin, and handling his bow like the Terminator handling a tether. [3-39-15] .
अपि राम सहस्राणि भीतः पश्यामि रावण |
राम भूतम् इदम् सर्वम् अरण्यम् प्रतिभाति मे || ४-३९-१६
raama bhuutam idam sarvam araNyam pratibhaati me || 3-39-16
“Given to fright I even visualise thousands Rama-s, and whole this forest is reflecting to me as one entity of Rama. [3-39-16] .
रामम् एव हि पश्यामि रहिते राक्षसेश्वर |
दृष्ट्वा स्वप्न गतम् रामम् उद् भ्रमामि विचेतनः || ४-३९-१७
dR^iShTvaa svapna gatam raamam ud bhramaami vicetanaH || 3-39-17
“Even at a place void of people I am envisaging Rama alone, and oh, king of demons, even if he enters my dream, in fact, I am jolting up and swooning. [3-39-17] .
र कार अदीनि नामानि राम त्रस्तस्य रवण |
रत्नानि च रथाः च एव वित्रासम् जनयन्ति मे || ४-३९-१८
ratnaani ca rathaaH ca eva vitraasam janayanti me || 3-39-18
“Oh, Ravana, appalled of Rama the names starting with the syllable ‘ra’ like ratna-s, ratha-s, viz., gemstones, chariots are appalling to me, including your name, that starts with a ‘ra….’ [3-39-18]
‘If I hear the first letter ‘ra’ of any given name, I am scared at the ensuing second syllable presuming it to be ‘ma’ and if that second syllable of that word I am going to hear happens to be other than ‘ma’ then my fear ceases.’ .
अहम् तस्य प्रभावज्ञो न युद्धम् तेन ते क्षमम् |
बलिम् वा नमुचिं वा अपि हन्यद्धि रघुन्ंअंदन || ४-३९-१९
balim vaa namuciM vaa api hanyaddhi raghun.na.ndana || 3-39-19
“I am well-acquainted with his efficacy, and a war with him will be an unfair thing for you, for that Raghu’s descendant can in fact kill either Emperor Bali or Namuchi, the demon. [3-39-19]
Emperor Bali is more powerful and mighty than Ravana. aananda raamaayana says in a chapter on the ‘defeats of Ravana’ raavaNa paraajaya, that Ravana once entered netherworld to conquer it, where Bali is held captive by Trivikrama, i.e., Vishnu. At that time Bali and his queen are playing dice game. When Ravana entered, the dice in the hand of Bali has slipped to the floor, and Bali asks Ravana to pick and give it before conquering netherworld. Ravana who lifted Mt. Kailash could not lift that two-inch dice, which is so far handled playfully by Bali. Such is the might of Emperor Bali .
रणे रामेण युद्ध्स्व क्षमाम् वा कुरु रावण |
न ते राम कथा कार्या यदि माम् द्रष्टुम् इच्छसि || ४-३९-२०
na te raama kathaa kaaryaa yadi maam draShTum icchhasi || 3-39-20
“You may either wage a war with Rama if you wish to avenge the killings of Khara and others, or forgive and forget that Rama agreeing to my suggestions, but do not broach the topic of Rama with me if you wish to see me alive. [3-39-20] .
बहवः साधवो लोके युक्ता धर्मम् अनुष्टिताः |
परेषाम् अपराधेन विनष्टाः स परिच्छदाः || ४-३९-२१
pareShaam aparaadhena vinaShTaaH sa paricchhadaaH || 3-39-21
“In the world many of the sagacious and reasonable people that are the practisers of righteousness are utterly ruined along with their kith and kin, just by the misdeeds of others. [3-39-21] .
सः अहम् पर अपराधेन विनाशेयम् निशाचर |
कुरु यत् ते क्षमम् तत् त्वम् अहम् त्वाम् न अनुयामि वै || ४-३९-२२
kuru yat te kshamam tat tvam aham tvaam na anuyaami vai || 3-39-22
“Such a saintly one as I am, I am bound to ruin by other’s misdeeds, hence you do whatever that is fair to you, but I am not the one to simply take after you. [3-39-22] .
रामः च हि महातेजा महासत्त्वो महाबलः |
अपि राक्षस लोकस्य भवेत् अन्तकरो अपि हि || ४-३९-२३
api raakshasa lokasya bhavet antakaro api hi || 3-39-23
“Definitely Rama is the one with exceptional resplendence, exemplary courage and extraordinary power, and for sure, he becomes an eradicator of the world of demons. [3-39-23] .
यदि शूर्पणखा हेतोः जनस्थान गत खरः |
अति वृत्तो हतः पूर्वम् रामेण अक्लिष्ट कर्मणा |
अत्र ब्रूहि यथावत् त्वम् को रामस्य व्यतिक्रमः || ४-३९-२४
ati vR^itto hataH puurvam raameNa akliShTa karmaNaa |
atra bruuhi yathaavat tvam ko raamasya vyatikramaH || 3-39-24
“If Khara positioned in Janasthaana has firstly overstepped his bounds and attacked Rama, that too owing to Shuurpanakha, and if Rama of uncomplicated actions has eliminated Khara in self-defence, what really is the transgression of Rama in that matter, you tell of that in the final analysis. [3-39-24] .
इदम् वचो बन्धु हित अर्थिना मया
यथा उच्यमानम् यदि न अभिपत्स्यसे |
स बान्धवः त्यक्ष्यसि जीवितम् रणे
हतो अद्य रामेण शरैः जिह्मगैः || ४-३९-२५
yathaa ucyamaanam yadi na abhipatsyase |
sa baandhavaH tyakshyasi jiivitam raNe
hato adya raameNa sharaiH jihmagaiH || 3-39-25
“I am saying this word of advise as I am ambitious of the wellbeing of my kinsmen through you, and if this is disagreeable to you, you will have to deliver up your life in a confrontation with Rama along with the lives of your kinsmen, perishing at the linearly accelerating arrows of Rama. [3-39-25] .