Main Menu

Srimad Vālmīki Rāmāyaṇa | Yuddha Kāṇḍa ~ Sarga 17 of 128

vibhishana-comes-to-rama-ramayana-desibantu

Yuddha Kanda : book of war || Total Sargas (or) Chapters: 128

Abstract: The battle in Lanka between the monkey and the demon armies of Rama and Ravana, respectively. After Ravana is defeated, Sita undergoes the test of fire, completes exile with Rama, and they return to Ayodhya to reign over the Ideal State.

Sarga (chapter): 17 of 128 || śloka (verses): 68

Yuddha Kanda Sarg 17 of 128: Audio pending upload....     
MP3jPLAYLISTS.inline_0 = [ { name: "Yuddha Kanda Sarg 17 of 128: Audio pending upload....", formats: ["mp3"], mp3: "aHR0cDovL2FiYy5tcDM=", counterpart:"", artist: "", image: "", imgurl: "" } ]; MP3jPLAYERS[0] = { list: MP3jPLAYLISTS.inline_0, tr:0, type:'single', lstate:'', loop:false, play_txt:'     ', pause_txt:'     ', pp_title:'', autoplay:false, download:false, vol:75, height:'' };
Vālmīki (Sanskrit: वाल्मीकि)

Vālmīki (Sanskrit: वाल्मीकि)

Introduction

Vibhishana together with four of his companions reach Rama’s place. Halting in the sky itself, Vibhishana asks Rama to give a refuge to him. Sugriva tells Rama that he cannot trust Vibhishana the demon. Then Rama asks for opinion of the leaders in his group. Angada, sharabha, Jambavan and Mainda expressed their apprehensions to accept Vibhishana. But Hanuman says that Vibhishana need not be doubted because he thinks that Vibhishana understands the merits in Rama and demerits in Ravana. Hanuman further adds that Vibhishana is approaching Rama for refuge because Vibhishana is desirous of obtaining the kingdom of demons. Hanuman requests Rama to take his final decision on the matter.

इति उक्त्वा परुषम् वाक्यम् रावणम् रावण अनुजः |
आजगाम मुहूर्तेन यत्र रामः सलक्ष्मणः ||६-१७-१
iti uktvaa paruSham vaakyam raavaNam raavaNa anujaH |
aajagaama muhuurtena yatra raamaH salakshmaNaH ||6-17-1


Show Description: Sloka 6.17.1.

1. uktvaa = having spoken; parusham = harsh; vaakyam = words; iti = thus; raavaNam = to Ravana; raavaNaanujaH = Vibhishana; aajagaama = arrived; muhuurtena = almost immediately; yatra = where; ramaH = Rama was; salakshmaNaH = together with Lakshmana.

Having spoken the aforesaid harsh words to Ravana, Vibhishana arrived almost immediately to the place where Rama was together with Lakshmana..

तम् मेरु शिखर आकारम् दीप्ताम् इव शत ह्रदाम् |
गगनस्थम् महीस्थास् ते ददृशुर् वानर अधिपाः ||६-१७-२
tam meru shikhara aakaaram diiptaam iva shata hradaam |
gaganastham mahiisthaas te dadR^ishur vaanara adhipaaH ||6-17-2


Show Description: Sloka 6.17.2.

2. te = those; vaanaraadhipaaH = leaders of monkeys; mahiisthaaH = standing on ground; dadR^ishuH = saw; tam = him; merushikaraakaaram = resembling the peak of mount Meru; diiptam = and shining; shatahradaam iva = like a thunder bolt; gaganastham = in the sky.

Those leaders of monkeys standing on the ground saw Vibhishana, resembling the peak of Mount Meru and shining like a thunderbolt in the sky .

ते चाप्यनुचरास्तस्य चत्वारो भीमविक्रमाः |
तेऽपि वर्मायुधोपेता भूषणोत्तमभूषिताः ||६-१७-३
te caapyanucaraastasya catvaaro bhiimavikramaaH |
te.api varmaayudhopetaa bhuuShaNottamabhuuShitaaH ||6-17-3


Show Description: Sloka 6.17.3.

3. tasya = his; chatvaaraH = four; te = those; anuchaaraaH api = companions also; bhiima vikramaaH = of terrific prowess; (where there); teapi = they also; varmaayudhopetaaH = were wearing armor and weapons; bhuushhaNottamabhuushhitaaH = and adorned with excellent ornaments.

His four companions of terrific prowess were also there with him. They were wearing weapons and armour and were adorned with excellent ornaments. .

स च मेघाचलप्रख्यो वज्रायुधसमप्रभः |
वरायुधधरो वीरो दिव्याभरणभूषितः ||६-१७-४
sa ca meghaacalaprakhyo vajraayudhasamaprabhaH |
varaayudhadharo viiro divyaabharaNabhuuShitaH ||6-17-4


Show Description: Sloka 6.17.4.

4. sa cha = that Vibhishana also; meghaachaprakhyaH = resembling a mass of cloud; vajraayudhasamaprabhaH = the equal of the God who wields the thunderbolt; viiraH = and valiant man; varaayudhadharaH = wearing excellent weapons; divyaabharaNa bhuushhitaH = and adorned with wonderful jewels.

Vibhishana also resembled a mass of cloud, the equal of the God who wields the thunderbolt. He was holding excellent weapons and was adorned with wonderful jewels.

तम् आत्म पन्चमम् दृष्ट्वा सुग्रीवो वानर अधिपः |
वानरैः सह दुर्धर्षः चिन्तयाम् आस बुद्धिमान् ||६-१७-५
tam aatma pancamam dR^iShTvaa sugriivo vaanara adhipaH |
vaanaraiH saha durdharShaH cintayaam aasa buddhimaan ||6-17-5


Show Description: Sloka 6.17.5.

5. sugrivaaH = Sugriva; durdarshhaH = who was difficult to be overpowered; viiryavaan = a valiant person; vaanaraadhipaH = and the king of monkeys; dR^ishhTvaa = having seen; tam = him; aatmapaNchamam = being himself the fifth one along with four others; chintayaamaasa = became thoughtful; vaanaraiH saha = along with monkeys.

Sugriva the valiant of monkeys, who was difficult to be overpowered, having seen Vibhishana, the fifth one along with four others, became thoughtful along with monkeys.

चिन्तयित्वा मुहूर्तम् तु वानरांस् तान् उवाच ह |
हनूमत् प्रमुखान् सर्वान् इदम् वचनम् उत्तमम् ||६-१७-६
cintayitvaa muhuurtam tu vaanaraa.ns taan uvaaca ha |
hanuumat pramukhaan sarvaan idam vacanam uttamam ||6-17-6


Show Description: Sloka 6.17.6.

6. chintayitraa = having thought; muhuurtam = for a moment; uvaacha ha = spoke; idam = these; uttamam = sterling; vachanam = words; sarvaan = to all; taan = those; vaanaraam = monkeys; hanumatpramukhaan = and to Hanuman in particular.

Having thought for a moment, Sugriva spoke these sterling words to all those monkeys and to Hanuman in particular..

एष सर्व आयुध उपेतः चतुर्भिः सह राक्षसैः |
राक्षसो अभ्येति पश्यध्वम् अस्मान् हन्तुम् न संशयः ||६-१७-७
eSha sarva aayudha upetaH caturbhiH saha raakShasaiH |
raakShaso abhyeti pashyadhvam asmaan hantum na sa.nshayaH ||6-17-7


Show Description: Sloka 6.17.7.

7. pashyadhvam = see; eshhaH raakshhasaH = this demon; sarvaayudhopetah = possessing all types of weapons; abhyeti = coming; chaturbhiH raakshhasaiH saha = along with four demons. na = There is no; samshayaH = no doubt; hantum = that; (he is coming) to kill; asmaan = us.”

“See this demon possessing all types of weapons, coming along with four demons. There is no doubt that he is coming to kill us.”.

सुग्रीवस्य वचः श्रुत्वा सर्वे ते वानर उत्तमाः |
सालान् उद्यम्य शैलामः च इदम् वचनम् अब्रुवन् ||६-१७-८
sugriivasya vacaH shrutvaa sarve te vaanara uttamaaH |
saalaan udyamya shailaamH ca idam vacanam abruvan ||6-17-8


Show Description: Sloka 6.17.8.

8. shrutvaa = hearing; sugrivasya = Sugriva’s; vachaH = words; sarve = all; te = those; vaanarottamaaH = excellent monkeys; udyamya = lifted; shaalaan = trees; shailaamshcha = and mountains; abruvan = and spoke; idam = these; vachanam = words:

Hearing Sugriva’s words, all those excellent monkeys lifted trees and mountains and spoke as follows:.

शीघ्रम् व्यादिश नो राजन् वधाय एषाम् दुरात्मनाम् |
निपतन्तु हताः च एते धरण्याम् अल्प जीविताः ||६-१७-९
shiighram vyaadisha no raajan vadhaaya eShaam duraatmanaam |
nipatantu hataaH ca ete dharaNyaam alpa jiivitaaH ||6-17-9


Show Description: Sloka 6.17.9.

9. raajan = O;king! Vyaadisha = order; shiighram = swiftly; vadhaaya = for killing; eshhaam = them; duraatmaam = the wicked ones; hataaH = Being killed; alpachetanaaH = these fools; nipatantiyaavat = will drop; dharaNyaam = to the ground.”

“Do you swiftly order us to slay these wicked doers, O, king? Let us strike these fools down so that they drop to the ground!” .

तेषाम् सम्भाषमाणानाम् अन्योन्यम् स विभीषणः |
उत्तरम् तीरम् आसाद्य खस्थ एव व्यतिष्ठत ||६-१७-१०
teShaam sambhaaShamaaNaanaam anyonyam sa vibhiiShaNaH |
uttaram tiiram aasaadya khastha eva vyatiShThata ||6-17-10


Show Description: Sloka 6.17.10.

10. saH vibhiishhaNaH = that Vibhishana; aasaadya = who reached; uttaram = the northern; tiiram = shore; vyatishhThata = was stationed; svasthaheva = indeed composedly; teshhaam = while those monkeys; sabhaashhamaaNaam = speak together; anyonyam = among one another.

While the monkeys were speaking thus among one another, Vibhishana had reached the northern shore and indeed coolly halted there. .

स उवाच च महाप्राज्ञः स्वरेण महता महान् |
सुग्रीवम् तामः च सम्प्रेक्ष्य खस्थ एव विभीषणः ||६-१७-११
sa uvaaca ca mahaapraaGYaH svareNa mahataa mahaan |
sugriivam taamH ca samprekShya khastha eva vibhiiShaNaH ||6-17-11


Show Description: Sloka 6.17.11.

11. saH vibhiisssaNaH = that Vibhishana; mahaa praaG^yah = that highly intelligent; mahaan = and the great; samprekshhya = seeing; sugriivam = Sugriva; taamshcha = and those monkeys; khasthaH eva = halting in the sky itself; uvaacha = spoke; mahataa = with a loud; svareNa = voice.

That great and highly intelligent Vibhishana, halting in the sky itself, saw Sugriva and those monkeys and spoke to them in a loud voice (as follows):.

रावणो नाम दुर्वृत्तो राक्षसो राक्षस ईश्वरः |
तस्य अहम् अनुजो भ्राता विभीषण इति श्रुतः ||६-१७-१२
raavaNo naama durvR^itto raakShaso raakShasa iishvaraH |
tasya aham anujo bhraataa vibhiiShaNa iti shrutaH ||6-17-12


Show Description: Sloka 6.17.12.

12. raakshhasaH = there is a demon; raavaNonaama = named Ravana; raakshhaseshvaraH = the king of demons; durvR^ittaH = having a bad conduct; aham = I; tasya anujaH bhraataaH = am his younger brother; shrutaH = known; vibhiishhaNaH = as Vibhishana”

“There is a demon called Ravana, the king of demons, having a bad conduct. I am his younger brother, known as Vibhishana.” .

तेन सीता जन स्थानाद्द् हृता हत्वा जटायुषम् |
रुद्ध्वा च विवशा दीना राक्षसीभिः सुरक्षिता ||६-१७-१३
tena siitaa jana sthaanaadd hR^itaa hatvaa jaTaayuSham |
ruddhvaa ca vivashaa diinaa raakShasiibhiH surakShitaa ||6-17-13


Show Description: Sloka 6.17.13.

13. hatvaa = killing; jaTaayushham = a bird called Jatayu; tena = by himself; siita = Sita; hR^itaa = was taken away; janasthaanaat = from janasthana; ruddhaa = and hold captive; vivashaa = against her will; diinaa = and unfortunate Sita; surakshhitaa = is well guarded; raakshhasiibhiH = by female titans.”

“It is Ravana who, having killed a bird Jatayu, took away Sita from Janasthana.That unfortunate lady is held captive against her will and she is now amidst the female titans who guard her jealously”.

तम् अहम् हेतुभिर् वाक्यैर् विविधैः च न्यदर्शयम् |
साधु निर्यात्यताम् सीता रामाय इति पुनः पुनः ||६-१७-१४
tam aham hetubhir vaakyair vividhaiH ca nyadarshayam |
saadhu niryaatyataam siitaa raamaaya iti punaH punaH ||6-17-14


Show Description: Sloka 6.17.14.

14. aham = I;nyadarshayam = persuaded; tam = him; punaH punaH = again and again; vivdhaiH = by diverse; vaakyaih = words; hetubhiH = and arguments; iti = that ; siitaa = Sita; niryaatyataam = be restored ; saadhu = smoothly; raamaaya = to Rama.

“I persuaded Ravana again and again by my diverse words and arguments to restore Sita smoothly to Rama..

स च न प्रतिजग्राह रावणः काल चोदितः |
उच्यमानो हितम् वाक्यम् विपरीत इव औषधम् ||६-१७-१५
sa ca na pratijagraaha raavaNaH kaala coditaH |
ucyamaano hitam vaakyam vipariita iva auShadham ||6-17-15


Show Description: Sloka 6.17.15.

15. saH raavaNaH = that Ravana; kaalachoditah = impelled by fate; na pratijagraaha = did not accept ; hitam = the sage;vaakyam = advice; uchyamaanaam = uttered; (by me); oushadham = (as not accepting) a medicine; vipariitaH = by a perverted person.”

“That Ravana, impelled by fate, did not receive my sage advice, as a perverted person does not accept his prescribed medicine”.

सो अहम् परुषितस् तेन दासवच् च अवमानितः |
त्यक्त्वा पुत्रामः च दारामः च राघवम् शरणम् गतः ||६-१७-१६
so aham paruShitas tena daasavac ca avamaanitaH |
tyaktvaa putraamH ca daaraamH ca raaghavam sharaNam gataH ||6-17-16


Show Description: Sloka 6.17.16.

16. parushhitaH = reviled; tena = by him; avamaanitaH = and humiliated; daasavat = as a slave; saH aham; I; as such; tyaktvaa = leaving; putramshcha = my sons; daaramshcha = and my wife; sharaNamgataH = have come to take refuge; raaghavam = with Rama.”

“Reviled by him and humiliated as a slave, I, leaving my sons and my wife, have come to take refuge with Rama.”.

निवेदेअयत माम् क्षिप्रम् राघवाय महात्मने |
सर्व लोक शरण्याय विभीषणम् उपस्थितम् ||६-१७-१७
nivedeayata maam kshipram raaghavaaya mahaatmane |
sarva loka sharaNyaaya vibhiiShaNam upasthitam ||6-17-17


Show Description: Sloka 6.17.17.

17. nivedayata = inform; kshhipram = immediately; raaghavaaya = to Rama; mahaatmane = the high soled; sarva lokasharaNyaaya = and the refuge of all the worlds; maam = of me; vibhiishhaNam = Vibhishana; upasthitam = having come here.”

“Inform immediately to high soled Rama, the protector of all the worlds, that I, Vibhishana, have come here.” .

एतत्तु वचनम् श्रुत्वा सुग्रीवो लघु विक्रमः |
लक्ष्मणस्य अग्रतो रामम् सम्रब्धम् इदम् अब्रवीत् ||६-१७-१८
etattu vacanam shrutvaa sugriivo laghu vikramaH |
lakShmaNasya agrato raamam samrabdham idam abraviit ||6-17-18


Show Description: Sloka 6.17.18.

18. sugrivaH = Sugriva; laghuvikramaH = having a swift pace; shrutvaa = hearing; etat = these; rachanam = words; abraviit = spoke; idam = these words; samrabdhataram = more hurriedly; raamam = to Rama; agrataH = in front; lakshmaNasya = of Lakshmana.

The swift-paced Sugriva, having heard the words of Vibhishana, spoke more hurriedly to Rama, in front of Lakshmana as follows:.

प्रविष्टः शत्रु सैन्यम् हि प्राप्तः शत्रुरतर्कितः |
निहन्यादन्न्तरम् लब्ध्वा उलूको वायसानिव ||६-१७-१९
praviShTaH shatru sainyam hi praaptaH shatruratarkitaH |
nihanyaadanntaram labdhvaa uluuko vaayasaaniva ||6-17-19


Show Description: Sloka 6.17.19.

19. praaptah = belonging; shatrusainyam = to the enemy force; shatruH = an adversary; atarkitaH = who unexpectedly; pravishhTaH hi = has indeed come; nihanyaat = to kill us; labdhvaa = getting; antaram = a first opportunity; vaayasaaniva = like killing the crows; uluukaH = by an owl.”

“Belonging to the enemy force, here is an adversary taking us unawares, who unexpectedly has come here to slay us at the first opportunity like an owl destroying crows!” .

मन्त्रे व्यूहे नये चारे युक्तो भवितुमर्हसि |
वानराणाम् च भद्रम् ते परेषाम् च परम्तप ||६-१७-२०
mantre vyuuhe naye caare yukto bhavitumarhasi |
vaanaraaNaam ca bhadram te pareShaam ca paramtapa ||6-17-20


Show Description: Sloka 6.17.20.

20. paramtapa = O; annihilator of enemies! arhasi = You are apt; bhavitum = to become; yuktaH = aware; mantre = of the design; vyuuhe = distribution; naye = leading of the army; chaare = and the secret service; vaanaraaNaamcha = of the monkeys; pareshhaamcha = and also your foes; bhadram = May good come; te = to you.”

“O, annihilator of enemies! You ought to be aware of the design, distribution, leading of the army and the secret service of the monkeys and also of your foes. May good come to you!”.

अन्तर्धनगताह्येते राक्षसाः कामरूपिणः |
शूराश्च निकृतिज्ञाश्च तेषाम् जातु न विश्वसेत् ||६-१७-२१
antardhanagataahyete raakshasaaH kaamaruupiNaH |
shuuraashca nikR^itijJNaashca teShaam jaatu na vishvaset ||6-17-21


Show Description: Sloka 6.17.21.

21. ete raakshhasaaH = these demons; kaamaruupiNaH = can assume any form at will; antardhaanagataaH = and can disappear; shuuraaH = they are valiant; nikR^itij^Naashcha = and know how to be deceitful; na vishvaset = we can not trust; teshhaam = them; jaatu = at any time.”

“These demons can assume any form at will and can disappear. They are valiant and deceitful. We can not trust them at any time.”.

प्रणीधी राक्षसेन्द्रस्य रावणस्य भवेदयम् |
अनुप्रविश्य सोऽ स्मासु भेदम् कुर्यान्न संशयः ||६-१७-२२
praNiidhii raakshasendrasya raavaNasya bhavedayam |
anupravishya so.a smaasu bhedam kuryaanna sa.nshayaH ||6-17-22


Show Description: Sloka 6.17.22.

22. ayam = he; bhavet = may be; praNidhiH = a spy; raavaNasya = of Ravana; raakshhasendrasya = the king of demons. SaH = he; anupravishya = will succeed to become a member; asmaasu = among us; kuryaat = and create; bhedam = a controversy; na samshayaH = no doubt.”

“He may be a spy of Ravana the king of demons. He will succeed to become a member among us and create differences. There is no doubt.”.

अथवा स्वयमेवैष चिद्रमासाद्य बुद्धिमान् |
अनुप्रविश्य विश्वस्ते कदाचित्प्रहरेदपि ||६-१७-२३
athavaa svayamevaiSha chidramaasaadya buddhimaan |
anupravishya vishvaste kadaacitpraharedapi ||6-17-23


Show Description: Sloka 6.17.23.

23. athavaa = otherwise; sah = he; buddhimaan = the intelligent; svayameva = himself on his own; aasaadya = can get into possession of; chchhidram = a weak point; anupravishya = after becoming a member among us; praharedapi kadaachit = can at any time strike; vishvaste = at you having the trust.”

“Otherwise he , intelligent by himself, can get into possession of a weak point in us. Having first gained our confidence by craft, he may even at any time attack us.” .

मित्राटवीबलम् चैव मौलभृत्यबलम् तथा |
सर्वमेतद्बलम् ग्राह्यम् वर्जयित्वा द्विषद्बलम् ||६-१७-२४
mitraaTaviibalam caiva maulabhR^ityabalam tathaa |
sarvametadbalam graahyam varjayitvaa dviShadbalam ||6-17-24


Show Description: Sloka 6.17.24.

24. mitraaTaviibalamchaiva = a contingent supplied by friends or an inhabitant of the woods (like ourselves); tathaa = and; moula bhR^itya balam = those furnished by hereditary warriors or paid servants; sarvam = all; etat = this; balam = contingent; graahyam = can be accepted; varjayitvaa = leaving off; dvishhadbalam = that furnished by an enemy.”

“A contingent supplied by friends or an inhabitant of the woods (like our selves), or furnished by hereditary warriors or paid servants – all these contingents can be accepted but not that furnished by an enemy.” .

प्रकृत्या राक्षसो ह्येष भ्रातामित्रस्य वै प्रभो |
आगतश्च रिपोः साक्षात्कथमस्मिंश्च विश्वसेत् ||६-१७-२५
prakR^ityaa raakshaso hyeSha bhraataamitrasya vai prabho |
aagatashca ripoH saakshaatkathamasmi.nshca vishvaset ||6-17-25


Show Description: Sloka 6.17.25.

25. prabho = O; Lord! EshhaH = He; raakshhasohi = is indeed a demon; prakR^ityaa = by nature; bhraataa = a brother; amitrasya = of an enemy; aagataH = who came; saakshhaat = directly; ripoH = from an adversary; katham = how; vishvaset = can we keep trust; asmin = in him?”

“O, Lord! He is indeed a demon by nature and a brother of an enemy who came directly from an adversary. How can we keep trust in him?” .

रावणस्य अनुजो भ्राता विभीषण इति श्रुतः |
चतुर्भिः सह रक्षोभिर् भवन्तम् शरणम् गतः ||६-१७-२६
raavaNasya anujo bhraataa vibhiiShaNa iti shrutaH |
caturbhiH saha rakShobhir bhavantam sharaNam gataH ||6-17-26


Show Description: Sloka 6.17.26.

26. anujah bhraataa = the younger brother; raavaNasya = of Ravana; shrutaH = the famous; vibhiishhaNaH rakshhobhiH saha = along with four demons; gataH = approached; bhavantam = you; sharaNam = far a refuge.”

The younger brother of the famous Ravana, called Vibhishana along with four other demons approached you for refuge.”.

रावणेन प्रणिहितम् तम् अवेहि विभीषणम् |
तस्य अहम् निग्रहम् मन्ये क्षमम् क्षमवताम् वर ||६-१७-२७
raavaNena praNihitam tam avehi vibhiiShaNam |
tasya aham nigraham manye kShamam kShamavataam vara ||6-17-27


Show Description: Sloka 6.17.27.

27. kshhama vataam = O;the excellent one among men knowing what is right! Avehi = know; tam = that; vibhishhaNam = Vibhishana; praNihitam = is being sent; raavaNena = by Ravana; manye = I think; tasya = of him; kshhamam = being fit for; nigraham = arrest.”

“O, the excellent one among men knowing what is right! Know that Ravana is sending Vibhishana. I opine that Vibhishana is fit for arrest.”.

राक्षसो जिह्मया बुद्ध्या संदिष्टो अयम् उपस्थितः |
प्रहर्तुम् मायया चन्नो विश्वस्ते त्वयि राघव ||६-१७-२८
raakShaso jihmayaa buddhyaa sa.ndiShTo ayam upasthitaH |
prahartum maayayaa channo vishvaste tvayi raaghava ||6-17-28


Show Description: Sloka 6.17.28.

28. anagha = O; the faultless one! SamdishhTaH = being sent; jihmayaa = with a crooked; buddhyaa = intention;ayam = this; raakshhasaaH = demon; aagataH = came; iha = here; prahartum = to attack; tvayi = you; vishvaste = reposed faith in him; chhannaH = remaining hidden; maayayaa = by his witchcraft.”

“O, the faultless one! Being sent with a crooked intent, this demon came here to attack when you are going to repose faith in him, (remaining hidden by his witchcraft)..

बध्यताम् एष तीव्रेण दण्डेन सचिवैः सह |
रावणस्य नृशंसस्य भ्राता हि एष विभीषणः ||६-१७-२९
badhyataam eSha tiivreNa daNDena sacivaiH saha |
raavaNasya nR^isha.nsasya bhraataa hi eSha vibhiiShaNaH ||6-17-29


Show Description: Sloka 6.17.29.

29. eshah vibhiishhaNaH = this Vibhishana; bhraataahi = is indeed the brother; nR^ishamsasya = of cruel; raavaNasya = Ravana; eshhaH = he; sachivaiH = along with his ministers; vadhyataam = be killed; tiivrena = by severe; daNdena = punishment.”

“This Vibhishana is indeed the brother of cruel Ravana. Hence, let him along with his ministers be killed, by imposing severe punishment on them.” .

एवम् उक्त्वा तु तम् रामम् सम्रब्धो वाहिनी पतिः |
वाक्यज्ञो वाक्य कुशलम् ततो मौनम् उपागमत् ||६-१७-३०
evam uktvaa tu tam raamam samrabdho vaahinii patiH |
vaakyaGYo vaakya kushalam tato maunam upaagamat ||6-17-30


Show Description: Sloka 6.17.30.

30. vaakyaj^NaH = Sugriva; who knew how to speak; vaahiniipatiH = and who was the chief of army; uktvaa = spoke; evam = thus; samrabdhaH = hurriedly; tam raamam = to that Rama; vaakyakushalam = who was skilled in oratory; tataH = and thereafter; upaagamat = entered; into; mounam = silence.”

The chief of army Sugriva, who knew how to speak expressed thus hurriedly to Rama, who was skilled in oratory and thereafter entered into silence..

सुग्रीवस्य तु तद् वाक्यम् श्रुत्वा रामो महाबलः |
समीपस्थान् उवाच इदम् हनूमत् प्रमुखान् हरीन् ||६-१७-३१
sugriivasya tu tad vaakyam shrutvaa raamo mahaabalaH |
samiipasthaan uvaaca idam hanuumat pramukhaan hariin ||6-17-31


Show Description: Sloka 6.17.31.

31. shrutvaa = hearing; tat = those; vaakyam = words; sugrivasya = of Sugriva; mahaabalaH = the exceedingly strong; raamaH = Rama; uvaacha = addressed; idam = in this manner; kapiin = to the monkeys; hanumatpramukhaan = in front of Hanuman; samiipasthaan = staying nearby:

Hearing those words of Sugriva, the exceedingly strong Rama addressed as follows to the monkeys in front of Hanuman staying near by: .

यद् उक्तम् कपि राजेन रावण अवरजम् प्रति |
वाक्यम् हेतुमद् अत्यर्थम् भवद्भिर् अपि तत् श्रुतम् ||६-१७-३२
yad uktam kapi raajena raavaNa avarajam prati |
vaakyam hetumad atyartham bhavadbhir api tat shrutam ||6-17-32


Show Description: Sloka 6.17.32.

32. yat = which; vaakyam = words; atyartham = which were very; hetumat = reasonable; uktam = uttered; kapiraajena = by Sugriva; raavaNaavarajam prati = about Vibhishana; shrutam = were heard; bhavadbhirapi = by you also.”

“The very reasonable words uttered by Sugriva about Vibhishana were heard by you too.”.

सुहृदा हि अर्थ कृच्चेषु युक्तम् बुद्धिमता सता |
समर्थेन अपि संदेष्टुम् शाश्वतीम् भूतिम् इच्चता ||६-१७-३३
suhR^idaa hi artha kR^iccheShu yuktam buddhimataa sataa |
samarthena api sa.ndeShTum shaashvatiim bhuutim icchataa ||6-17-33


Show Description: Sloka 6.17.33.

33. samarthena = by an efficient; buddhimataa = and intelligent person; sadaa = ever; ichchhataa = desirous; shaashvatiim = of everlasting; bhuutim = prosperity; suhR^dam = of his friends; yuktam = it is befitting; upasamdeshhTum = to advise well; arthakR^chchhreshhu = in difficult matters.”

“An efficient and intelligent person ever desirous of everlasting well being of his friends should properly advise them well in difficult matters. Hence, tell your opinion one by one”.

इति एवम् परिपृष्टास् ते स्वम् स्वम् मतम् अतन्द्रिताः |
स उपचारम् तदा रामम् ऊचुर् हित चिकीर्षवः ||६-१७-३४
iti evam paripR^iShTaas te svam svam matam atandritaaH |
sa upacaaram tadaa raamam uucur hita cikiirShavaH ||6-17-34


Show Description: Sloka 6.17.34.

34. tadaa = then; paripR^ishhTaaH = asked; etyevam = thus; te = they; atandritaaH = free from lassitude; priyachikiirshhavaH = wishing to do good; sopachaaram = and out of their politeness; uuchuH = spoke; svam matam = their respective opinion; raamam = to Rama (as follows)

Thus asked by Rama, those monkeys free from lassitude, wishing to do good and out of their politeness, spoke their respective opinions to Rama as follows:.

अज्ञातम् न अस्ति ते किंचित् त्रिषु लोकेषु राघव |
आत्मानम् पूजयन् राम पृच्चसि अस्मान् सुहृत्तया ||६-१७-३५
aGYaatam na asti te ki.ncit triShu lokeShu raaghava |
aatmaanam puujayan raama pR^icchasi asmaan suhR^ittayaa ||6-17-35


Show Description: Sloka 6.17.35.

35. raaghava = O; Rama! naasti kim cit = Nothing; aj^Naatam = is unknown; te = to you; trishhu = in the three; lokeshhu = worlds; pR^ichchhasi = you are asking; asmaan = us; suhR^ittayayaa = with a friendly heart; aatmaanaam = to us.”

“O, Rama! Nothing is unknown to you in the three worlds. You are consulting us with a friendly heart, as an honor to us.” .

त्वम् हि सत्य व्रतः शूरो धार्मिको दृढ विक्रमः |
परीक्ष्य कारा स्मृतिमान् निसृष्ट आत्मा सुहृत्सु च ||६-१७-३६
tvam hi satya vrataH shuuro dhaarmiko dR^iDha vikramaH |
pariikShya kaaraa smR^itimaan nisR^iShTa aatmaa suhR^itsu ca ||6-17-36


Show Description: Sloka 6.17.36.

36. tvam = you; satyavrataH = are strictly truthful; shuuraH = a valiant man; dR^iDhavikramah = of firm fortitude; pariikshhyakaarii = take action proper investigation; smR^itimaan = having good memory; nisR^ishhTaatmaacha = and committed in your heart; suhR^itsu = to your friends.”

“You are avowed to truth, a valiant man and a righteous man of firm fortitude. You take action only after proper investigation. You have good memory. You are committed in your heart to your friends.” .

तस्माद् एक एकशस् तावद् ब्रुवन्तु सचिवास् तव |
हेतुतो मति सम्पन्नाः समर्थाः च पुनः पुनः ||६-१७-३७
tasmaad eka ekashas taavad bruvantu sacivaas tava |
hetuto mati sampannaaH samarthaaH ca punaH punaH ||6-17-37


Show Description: Sloka 6.17.37.

37. tasmaat = hence; tava sachivaaH = your counselors; matisampannaaH = who are rich in their minds; tathaa = and; samarthaashcha punaH = are moreover efficient; bruvantu tavaat = will tell; hetutaH = with reason; ekaikashaH = one by one.”

“Hence, your counselors, who are rich in their minds and are moreover efficient, one by one, will tell their opinion with reason.”.

इति उक्ते राघवाय अथ मतिमान् अन्गदो अग्रतः |
विभीषण परीक्षा अर्थम् उवाच वचनम् हरिः ||६-१७-३८
iti ukte raaghavaaya atha matimaan angado agrataH |
vibhiiShaNa pariikShaa artham uvaaca vacanam hariH ||6-17-38


Show Description: Sloka 6.17.38.

38. ukte = having spoken ; iti = thus; atha = then; aNgadaH = Angada; matimaan = the intelligent; haviH = monkey; vuvaacha = spoke; vachanam = words; raaghavaaya = to Rama; vibhiishhaNa pariikshhartham = for examining Vibhishana; agrataH = at the first instance.”

Having spoken thus by the monkeys, Angada the intelligent monkey told Rama to arrange for examination of Vibhishana before hand.” .

शत्रोः सकाशात् सम्प्राप्तः सर्वथा शन्क्य एव हि |
विश्वास योग्यः सहसा न कर्तव्यो विभीषणः ||६-१७-३९
shatroH sakaashaat sampraaptaH sarvathaa shankya eva hi |
vishvaasa yogyaH sahasaa na kartavyo vibhiiShaNaH ||6-17-39


Show Description: Sloka 6.17.39.

39. vibhiishhaNaH = Vibhishana; sampriitaH = who came; sakaashaat = from the presence of; shatroH = an enemy; sarvathaaH = by all means; tarkyaH evahi = is indeed to be doubted; nakartavyaH = He is not to be made; vishvaasaniiyaH = a trustworthy person; sahasaa = immediately.”

“Vibhishana who came from an enemy is indeed to be doubted by all means. He is not to be made as a trust worthy person so soon.”.

चादयित्वा आत्म भावम् हि चरन्ति शठ बुद्धयः |
प्रहरन्ति च रन्ध्रेषु सो अनर्थः सुमहान् भवेत् ||६-१७-४०
chaadayitvaa aatma bhaavam hi caranti shaTha buddhayaH |
praharanti ca randhreShu so anarthaH sumahaan bhavet ||6-17-40


Show Description: Sloka 6.17.40.

40. shaTha buddhayaH = the deceitful minded; charantihi = move around; chhaadayitvaa = concealing; aatma bhaavam = their peculiar nature; praharanticha = attack; randhreshhu = at weak places; saH = It; bhavet = will produce; sumahaan = a very great ; anarthaH = evil.”

“Deceitful persons move around, concealing their peculiar nature and attack at weak places. They will create a very great misfortune.” .

अर्थ अनर्थौ विनिश्चित्य व्यवसायम् भजेत ह |
गुणतः सम्ग्रहम् कुर्याद् दोषतस् तु विसर्जयेत् ||६-१७-४१
artha anarthau vinishcitya vyavasaayam bhajeta ha |
guNataH samgraham kuryaad doShatas tu visarjayet ||6-17-41


Show Description: Sloka 6.17.41.

41. bhajeta = one must wait upon; vyavasaayam = a decision; vinishchitya = after ascertaining; arthaanarthon = the pros and cons; samgraham = acceptance; kuryaat = has to be done; guNataH = according to quality; doshhatastu = but faults; visarjayet = should be given up.

“One must take a decision, after ascertaining the pros and cons of it. One should take up the action, if there is an advantage and reject it, if it is faulty.”.

यदि दोषो महांस् तस्मिंस् त्यज्यताम् अविशन्कितम् |
गुणान् वा अपि बहून् ज्ञात्वा सम्ग्रहः क्रियताम् नृप ||६-१७-४२
yadi doSho mahaa.ns tasmi.ns tyajyataam avishankitam |
guNaan vaa api bahuun GYaatvaa samgrahaH kriyataam nR^ipa ||6-17-42


Show Description: Sloka 6.17.42.

42. nR^ipa = O; king! mahaan doshhaHyadi = If there are great faults; tasmin = in him; tyajataam = let him be rejected; avishaNkitam = undoubtedly; j^Naatvaavaapi = If we recognize; bahuun = many; guNaam = good qualities; kriyataam samgrahaH = let him be accepted.

“O, king! If there are great faults in him, let him be rejected undoubtedly. If we recognize many good qualities in him, let him be accepted.”.

शरभस् त्व् अथ निश्चित्य सार्थम् वचनम् अब्रवीत् |
क्षिप्रम् अस्मिन् नर व्याघ्र चारः प्रतिविधीयताम् ||६-१७-४३
sharabhas tv atha nishcitya saartham vacanam abraviit |
kShipram asmin nara vyaaghra caaraH pratividhiiyataam ||6-17-43


Show Description: Sloka 6.17.43.

43. atha = thereafter; sharabhastu = Sharabha on his part; abraviit = spoke; saartham = meaningful; nishchitya = and decisive; vachanam = words; “naravyaaghra = O; tiger among men! ChaaraH pratividhiiyataam = Let a spy be sent; kshhipram = immediately; asmin = for him.”

Thereafter Sharabha on his part spoke the following meaningful and decisive words: “O, tiger among men! Let a spy be sent to shadow him”.

प्रणिधाय हि चारेण यथावत् सूक्ष्म बुद्धिना |
परीक्ष्य च ततः कार्यो यथा न्यायम् परिग्रहः ||६-१७-४४
praNidhaaya hi caareNa yathaavat suukShma buddhinaa |
pariikShya ca tataH kaaryo yathaa nyaayam parigrahaH ||6-17-44


Show Description: Sloka 6.17.44.

44. praNidhaaya = by sending out a spy; pariikshhyacha = and investigating; yathaavat = suitably; suukshhma buddhinaa = by a keenly intellectual; guuDhachaaraNa = spy; tataH = and then; parigrahaH = acceptance; kaaryaH = to be done; yathaanyaayam = as per justice.”

“By sending out a spy and causing a suitable investigation by a keenly intellectual spy, he can then be accepted as per justice.”.

जाम्बवांस् त्व् अथ सम्प्रेक्ष्य शास्त्र बुद्ध्या विचक्षणः |
वाक्यम् विज्ञापयाम् आस गुणवद् दोष वर्जितम् ||६-१७-४५
jaambavaa.ns tv atha samprekShya shaastra buddhyaa vicakShaNaH |
vaakyam viGYaapayaam aasa guNavad doSha varjitam ||6-17-45


Show Description: Sloka 6.17.45.

45. atha = then; vichakshhaNaH = the discerning; jaambavaamstu = Jambavaan on his part; samprekshhya = perceiving; shaastra buddhyaa = through his leaning derived from scriptures; vij^N^aapayaamaasa = advised; guNavat = qualitative; doshhavarjitam = fault-less; vaakyam = words:

Then, the discerning Jambavan on his part, perceiving the matter through his learning derived from scriptures, advised the following fault-less and qualitative words: .

बद्ध वैराच् च पापाच् च राक्षस इन्द्राद् विभीषणः |
अदेश काले सम्प्राप्तः सर्वथा शन्क्यताम् अयम् ||६-१७-४६
baddha vairaac ca paapaac ca raakShasa indraad vibhiiShaNaH |
adesha kaale sampraaptaH sarvathaa shankyataam ayam ||6-17-46


Show Description: Sloka 6.17.46.

46. vibhiishhaNaH = Vibhishana; sampraaptaH = came; raakshhasendraat = from Ravana the king of demons; baddhavairaachcha = who has contracted hostility with you; paapaat = and who is sinful; adeshakaale = at a very wrong place and time; ayam = He; shNkyataam = is to be suspected; sarvathaa = by all means.”

“This Vibhishana came from sinful Ravana who has contracted hostility with you and that too at a wrong place and time. He is to be suspected by all means.”.

ततो मैन्दस् तु सम्प्रेक्ष्य नय अपनय कोविदः |
वाक्यम् वचन सम्पन्नो बभाषे हेतुमत्तरम् ||६-१७-४७
tato maindas tu samprekShya naya apanaya kovidaH |
vaakyam vacana sampanno babhaaShe hetumattaram ||6-17-47


Show Description: Sloka 6.17.47.

47. tataH = then; maindastu = Mainda; nayaapanayakovidaH = skilled in discriminating good and bad conduct; samprekshhe = observed carefully; babhaashhe = and spoke; vaachana sampannaH = in his perfect oratory; hetumattaram = highly reasonable; vaakyam = words.

Then Mainda, skilled in discriminating good and bad conduct in others observed the matter carefully and spoke in his perfect oratory in the following highly reasonable words:.

अनुहो नाम तस्य एष रावणस्य विभीषणः |
पृच्च्यताम् मधुरेण अयम् शनैर् नर वर ईश्वर ||६-१७-४८
anuho naama tasya eSha raavaNasya vibhiiShaNaH |
pR^icchyataam madhureNa ayam shanair nara vara iishvara ||6-17-48


Show Description: Sloka 6.17.48.

48. narapatiishvara = O; king of kings! EshhaH = This; vibhiishhaNaH = Vibhishana; anujo naama = is indeed the younger brother; tasya = of that; raavaNasya = Ravana; ayam pR^ichchhyatam = let him be questioned; shanaiH = slowly; madhureNa = by sweet words.”

“O, king of kings! This Vibhishana is indeed the younger brother of that Ravana. Let him be questioned slowly by sweet words”.

भावम् अस्य तु विज्ञाय ततस् तत्त्वम् करिष्यसि |
यदि दृष्टो न दुष्टो वा बुद्धि पूर्वम् नरषभ ||६-१७-४९
bhaavam asya tu viGYaaya tatas tattvam kariShyasi |
yadi dR^iShTo na duShTo vaa buddhi puurvam naraShabha ||6-17-49


Show Description: Sloka 6.17.49.

49. nararshhabha = O; the best among men! ViG^yaaya = having known; tattavataH = actually; asya = his; bhaavam = mind; dushhToyadi = whether he is dangerous; na dushhTovaa = or not dangerous; tvam = you; kanishhyasi = should act; buddhipuurvam = according to your feelings.”

“O, the best among men! Having read actually his mind whether he is dangerous or not, you should act according to your feelings.”.

अथ संस्कार सम्पन्नो हनूमान् सचिव उत्तमः |
उवाच वचनम् श्लक्ष्णम् अर्थवन् मधुरम् लघु ||६-१७-५०
atha sa.nskaara sampanno hanuumaan saciva uttamaH |
uvaaca vacanam shlakShNam arthavan madhuram laghu ||6-17-50


Show Description: Sloka 6.17.50.

50. atha = then; hanumaan = Hanuman; samskaara sampannah = who was well educated; sachivottamaH = the best among consellors; uvaacha = spoke; shlaklam = smooth; arthavat = meaningful; madhuram = sweet; laghu = and brief; vachanam = words:

Then the well educated Hanuman, the excellent among counselors; spoke the following smooth meaningful, sweet and brief words:.

न भवन्तम् मति श्रेष्ठम् समर्थम् वदताम् वरम् |
अतिशाययितुम् शक्तो बृहस्पतिर् अपि ब्रुवन् ||६-१७-५१
na bhavantam mati shreShTham samartham vadataam varam |
atishaayayitum shakto bR^ihaspatir api bruvan ||6-17-51


Show Description: Sloka 6.17.51.

51. bR^ihaspati rapi = even Brihaspati; bR^ivan = while talking; na shaktaH = cannot; atishayaayitum = excel; bhavantam = you; matishreshhTham = who are of an exalted intellect; samartham = powerful; varam = and the foremost; vadataam = of those who are eloquent.

“Even Brihaspati, while talking cannot excel you, who are possessing an exalted intellect. You are powerful and the foremost man among those who are eloquent.”.

न वादान् न अपि सम्घर्षान् न आधिक्यान् न च कामतः |
वक्ष्यामि वचनम् राजन् यथा अर्थम् राम गौरवात् ||६-१७-५२
na vaadaan na api samgharShaan na aadhikyaan na ca kaamataH |
vakShyaami vacanam raajan yathaa artham raama gauravaat ||6-17-52


Show Description: Sloka 6.17.52.

52. raajan = O; king! raama = O;Rama! Na: Neither; vaadaat = for argument; na = nor; samgharshhaadapi = for competition(with other counselors); na = nor; aadhikyaat = for superiority; na = nor; kaamatahcha = out of passion; gouravaat = but on account of importance; vakshhyaami = I am talking; yataartham = the matter in hand.

“O, king! O, Rama! I am talking neither for argument, nor for competition (with other counselors, nor for superiority, nor out of passion for debate but on account of importance of this matter in hand.”.

अर्थ अनर्थ निमित्तम् हि यद् उक्तम् सचिवैस् तव |
तत्र दोषम् प्रपश्यामि क्रिया न हि उपपद्यते ||६-१७-५३
artha anartha nimittam hi yad uktam sacivais tava |
tatra doSham prapashyaami kriyaa na hi upapadyate ||6-17-53


Show Description: Sloka 6.17.53.

53. prapaashyaami = Iam perceiving; doshham = a mistake; tatra = in that; yat = which; uktam = was told; sachivaiH = by your counselors; arthaanarthanimittam = regarding advantages and disadvantages (accruing from Vibhishana); na upapaadyatehi = It is not indeed possible; kriyaa = for judicious investigation.

“I am perceiving an error in what was advised by your counselors assigned to look into advantages and disadvantages, accruing from accepting Vibhishana. It is not possible for such a judicious investigation into his character.”.

ऋते नियोगात् सामर्थ्यम् अवबोद्धुम् न शक्यते |
सहसा विनियोगो हि दोषवान् प्रतिभाति मे ||६-१७-५४
R^ite niyogaat saamarthyam avaboddhum na shakyate |
sahasaa viniyogo hi doShavaan pratibhaati me ||6-17-54


Show Description: Sloka 6.17.54.

54. niyogaat R^ite = without entrusting any work; na shakyate = It is not possible; avabodhum = to understand; saamarthyam = his ability; pratibhaati = It occurs; me = to me; doshhavaan = as a mistake; viniyogaH = to entrust any work; sahasaa = so soon (to a stranger).

“Without entrusting any work, it is not possible to understand his ability. But at the same time, it occurs to me as a mistake to entrust any work so soon to a stranger.”.

चार प्रणिहितम् युक्तम् यद् उक्तम् सचिवैस् तव |
अर्थस्य असम्भवात् तत्र कारणम् न उपपद्यते ||६-१७-५५
caara praNihitam yuktam yad uktam sacivais tava |
arthasya asambhavaat tatra kaaraNam na upapadyate ||6-17-55


Show Description: Sloka 6.17.55.

55. yat = whatever; uktam = was told; tava savachivaih = by your counselors; yuktam = as it was befitting; chaara praNihitam = to send spies; tatra = that; kaaraNam = action; nopapadyati = is not possible; asambhavaat = due to impracticality; arthasya = of the thing.

“What ever was told by your counselors that it was befitting to send spies to Vibhishana, that action is not possible due to impracticality of the proposition.”.

अदेश काले सम्प्राप्त इति अयम् यद् विभीषणः |
विवक्षा च अत्र मे अस्ति इयम् ताम् निबोध यथा मति ||६-१७-५६
adesha kaale sampraapta iti ayam yad vibhiiShaNaH |
vivakShaa ca atra me asti iyam taam nibodha yathaa mati ||6-17-56


Show Description: Sloka 6.17.56.

56. itiyat = It has been said; ayam VibhiishaNaH = that Vibhishana; sampraaptaH = came; adoshakaale = into a wrong place and time; tatra = In that matter; asti = there is; me = to me; iya vivakshhaa = a desire to tell; yathaamati = according to my mind; nibodha = Listen; taam = to it.

“It has been said that Vibhishana came into a wrong place and time. In that matter, I have to express my thought. Listen to it.” .

स एष देशः कालः च भवति इह यथा तथा |
पुरुषात् पुरुषम् प्राप्य तथा दोष गुणाव् अपि ||६-१७-५७
sa eSha deshaH kaalaH ca bhavati iha yathaa tathaa |
puruShaat puruSham praapya tathaa doSha guNaav api ||6-17-57


Show Description: Sloka 6.17.57.

57. eshha = this; deshhashcha = place; kaalashcha = and time; iha = here; bhavati = become; yathaa tathaa = according to what is right; tathaa = thus; praapya = by obtaining; (in his mind) purushhaatpurusham = you are superior to Ravana; guNadoshhaavapi = and also found merits in you and demerits in the latter.

“This place and time become rightly obtained in his mind , as he has thought that you are superior to Ravana and also found merits in you and demerits in Ravana.” .

दौरात्म्यम् रावणे दृष्ट्वा विक्रमम् च तथा त्वयि |
युक्तम् आगमनम् तस्य सदृशम् तस्य बुद्धितः ||६-१७-५८
dauraatmyam raavaNe dR^iShTvaa vikramam ca tathaa tvayi |
yuktam aagamanam tasya sadR^isham tasya buddhitaH ||6-17-58


Show Description: Sloka 6.17.58.

58. yuktam hi = it is indeed befitting; aagamanam = to arrive; atra = at this place and time; dR^ishhTvaa = by seeing; vikrmamcha = the prowess; tvayi = in you; tathaa = and; douraatmyam = wickedness; raavaNe = in Ravana; sadR^isham = It is worthy; tasya = of his ; buddhitaH = judgement.

“It is indeed appropriate for him to arrive at this place and time, by seeing the prowess in you and the wickedness in Ravana. It is worthy of his judgment.”.

अज्ञात रूपैः पुरुषैः स राजन् पृच्च्यताम् इति |
यद् उक्तम् अत्र मे प्रेक्षा काचिद् अस्ति समीक्षिता ||६-१७-५९
aGYaata ruupaiH puruShaiH sa raajan pR^icchyataam iti |
yad uktam atra me prekShaa kaacid asti samiikShitaa ||6-17-59


Show Description: Sloka 6.17.59.

59. raajan = O; king! Yat = whatever; uktam = was told; saH pR^ichchhyataam iti = that let him be questioned; purushhaiH = by spies; aG^yaataruupaiH = of unknown identity ;me = my; kaachit = certain; prakshhaa = view; atra = in this matter; samiikshhitaa = after due consideration; asti = is this.

“O, king! Whatever was told by your counselors that let Vibhishana be questioned by spies of unknown identity, my considered view is as follows:.

पृच्च्यमानो विशन्केत सहसा बुद्धिमान् वचः |
तत्र मित्रम् प्रदुष्येत मिथ्य पृष्टम् सुख आगतम् ||६-१७-६०
pR^icchyamaano vishanketa sahasaa buddhimaan vacaH |
tatra mitram praduShyeta mithya pR^iShTam sukha aagatam ||6-17-60


Show Description: Sloka 6.17.60.

60. buddhimaan = a wise man; pR^ichchyemaanaH = being questioned; sahasaa = suddenly; vishaN^kena = would be apprehensive; vachaH = of the talk; tatra = in those circumstances; sukhaagatam = an easily obtained; mitram = friend; pradushhyeta = becomes faithless; mithyaapR^ishhTam = due to deceitful questioning

“A wise man being questioned suddenly would be apprehensive of that questioning. In those circumstances, an easily obtained friend becomes faithless upon facing a deceitful questioning.”.

अशक्यः सहसा राजन् भावो वेत्तुम् परस्य वै |
अन्तः स्वभावैर् गीतैस् तैर् नैपुण्यम् पश्यता भृशम् ||६-१७-६१
ashakyaH sahasaa raajan bhaavo vettum parasya vai |
antaH svabhaavair giitais tair naipuNyam pashyataa bhR^isham ||6-17-61


Show Description: Sloka 6.17.61.

61. raajan = O; king! BhR^isham naipuNyam vinaa = without a high skill; pashyataam = of perceiving; antareNa = between;bhinnaiH svaraiH = different voices; ashakyam = it is not possible; sahasaa = rapidly; boddhum = to comprehend; parasya = the other’s; bhaavaH = intention.

“O, king! Without possessing a high skill of reading his diversified tones, it is not possible rapidly to comprehend his intention.”.

न त्वस्य ब्रुवतो जातु लक्ष्यते दुष्ट भावता |
प्रसन्नम् वदनम् च अपि तस्मान् मे न अस्ति संशयः ||६-१७-६२
na tvasya bruvato jaatu lakShyate duShTa bhaavataa |
prasannam vadanam ca api tasmaan me na asti sa.nshayaH ||6-17-62


Show Description: Sloka 6.17.62.

62. na dushhTa bhaavataa = no bad intention; na dR^ishyate = is seen; jaatu = at all; asya = in his; bruvataH = talk; vadanamchaapi = His face is also; prasannam = bright; tasmaat = hence; naasti = there is no; samshayaH = doubt; me = for me.

“I am not seeing any bad intention at all in his talk. His face is also bright. Hence, I do not doubt him.”.

अशन्कित मतिः स्वस्थो न शठः परिसर्पति |
न च अस्य दुष्टा वागस्ति तस्मान् न अस्ति इह संशयः ||६-१७-६३
ashankita matiH svastho na shaThaH parisarpati |
na ca asya duShTaa vaagasti tasmaan na asti iha sa.nshayaH ||6-17-63


Show Description: Sloka 6.17.63.

63. shaThaH = a deceitful person; na parisarpati = does not approach; ashaNkamatiH = fearlessly; svasthaH = and confidently; asya = his; vaakcha = expression too; naasti = is not; dushhTaa = bad; tasmaat = hence; me = to me; naasti = there is no; samshayaH = doubt.

“A deceitful person does not approach so fearlessly and confidently. His expression too is not bad. Hence, there is no doubt to me on him.”.

आकारः चाद्यमानो अपि न शक्यो विनिगूहितुम् |
बलाद्द् हि विवृणोति एव भावम् अन्तर् गतम् नृणाम् ||६-१७-६४
aakaaraH chaadyamaano api na shakyo viniguuhitum |
balaadd hi vivR^iNoti eva bhaavam antar gatam nR^iNaam ||6-17-64


Show Description: Sloka 6.17.64.

64. na shakyah = it is not possible; viniguuhitam = to hide; aakaarah = expression of the face; chhaadyamano. api = even if it is concealed; balata = by force; antargatam = the internal; bhaavam = intent; nR^iNaam = of the persons; vivR^iNotyeva = certainly gets revealed.

“It is not possible to hide expression of the face, even if it is concealed. By force, the internal intent of the persons certainly gets revealed.” .

देश काल उपपन्नम् च कार्यम् कार्यविदाम् वर |
सफलम् कुरुते क्षिप्रम् प्रयोगेण अभिसम्हितम् ||६-१७-६५
desha kaala upapannam ca kaaryam kaaryavidaam vara |
saphalam kurute kShipram prayogeNa abhisamhitam ||6-17-65


Show Description: Sloka 6.17.65.

65. kaarya vidaam vara = O; the eminently skillful man in work! Kaaryam = an action; deshakaalopapannamcha = endowed with proper place and time; kurute = transacts; saphalam = successfully; abhisamhitam = if associated; prayogeNa = with practice; kshhipram = quickly.

“O, the eminently skillful man in work! An action endowed with proper place and time transacts successfully, if it is performed quickly.” .

उद्योगम् तव सम्प्रेक्ष्य मिथ्या वृत्तम् च रावणम् |
वालिनः च वधम् श्रुत्वा सुग्रीवम् च अभिषेचितम् ||६-१७-६६
राज्यम् प्रार्थयमानः च बुद्धि पूर्वम् इह आगतः |
एतावत् तु पुरस् कृत्य युज्यते त्व् अस्य सम्ग्रहः ||६-१७-६७
udyogam tava samprekShya mithyaa vR^ittam ca raavaNam |
vaalinaH ca vadham shrutvaa sugriivam ca abhiShecitam ||6-17-66
raajyam praarthayamaanaH ca buddhi puurvam iha aagataH |
etaavat tu puras kR^itya yujyate tv asya samgrahaH ||6-17-67


Show Description: Sloka 6.17.66,6.17.67

66;67. samprekshhya = seeing; tava = your; udyogam = perseverance; mithyaavRittam = and improper conduct; raavaNaam = of Ravana; shrutvaa = and hearing; vaalinam = about Vali; hatam = having been killed; sugriivam = and Sugriva; abhishhechitam = having been anointed as a king;; aagatam = came; iha = here; buddhipuurvam = deliberately; puraskatya = considering; taavattu = this much alone; tasya = his; samgrahaNaH = acceptance; vidyate = is understandable.

“Seeing your perseverance and the improper conduct of Ravana as well as hearing about Vali having been killed and Sugriva anointed as king, he deliberately came here, with a desire to obtain the kingdom of demons. On consideration of this aspect alone, he is worthy of acceptance by us.” .

यथा शक्ति मया उक्तम् तु राक्षसस्य आर्जवम् प्रति |
प्रमाणम् तु शेषस्य श्रुत्वा बुद्धिमताम् वर ||६-१७-६८
yathaa shakti mayaa uktam tu raakShasasya aarjavam prati |
pramaaNam tu sheShasya shrutvaa buddhimataam vara ||6-17-68

ॐs

Show Description: Sloka 6.17.68.

68. buddhimataam vara = O; Rama; the best among the wise! Uktam = It has been told; mayaa = by me; yathaa shakti = according to my ability; aarjavam prati = about the sincerety; raakshhasasya = of this demon; shrutvaa = after hearing this; tvam = you; pramaaNam hi = indeed are the judge; sheshasya = of the issue.

“O, Rama the best among the wise! It has been told by me this according to my ability about the sincerity of this demon. After hearing my words, you are indeed the final judge of the issue.” .

, ,

No comments yet.

Leave a Reply

This site uses Akismet to reduce spam. Learn how your comment data is processed.