Ravana seeks Maricha’s help to abduct Sita. He asks Maricha to assume the shape of a golden-deer and lure Sita, and then Sita asks Rama and Lakshmana to fetch that golden-deer. If Rama and Lakshmana are distracted from the hermitage, Ravana can safely abduct Seetha. Listening to this Maricha is struck dead, because he is already struck with the arrow of Rama when he was in Tataka forest. As such, Maricha tries to explain Ravana about Rama’s quintessence.
मारीच श्रूयताम् तात वचनम् मम भाषतः |
आर्तो अस्मि मम च आर्तस्य भवान् हि परमा गतिः || ३-३६-१
aarto asmi mama ca aartasya bhavaan hi paramaa gatiH || 3-36-1
“Give attention to my words as I speak, oh, sire, Maareecha, I am an anguished one, and when I am in such an anguish you are the ultimate course to me, isn’t so.” Thus Ravana started addressing Maareecha. [3-36-1] .
जानीषे त्वम् जनस्थाने भ्राता यत्र खरो मम |
दूषणः च महाबाहुः स्वसा शूर्पणखा च मे || ३-३६-२
त्रिशिराः च महातेजा राक्षसः पिशित अशनः |
अन्ये च बहवः शूरा लब्ध लक्षा निशाचराः || ३-३६-३
वसन्ति मत् नियोगेन अधिवासम् च राक्षसः |
बाधमाना महारण्ये मुनीन् ये धर्म चारिणः || ३-३६-४
duuShaNaH ca mahaabaahuH svasaa shuurpaNakhaa ca me || 3-36-2
trishiraaH ca mahaatejaa raakShasaH pishita ashanaH |
anye ca bahavaH shuuraa labdha lakShaa nishaacaraaH || 3-36-3
vasanti mat niyogena adhivaasam ca raakShasaH |
baadhamaanaa mahaaraNye muniin ye dharma caariNaH || 3-36-4
“You are aware as to how my brother Khara, and the mighty armed Duushana, also my sister Shuurpanakha, and even the highly fiery demon and devourer of raw-flesh Trishira, and even numerous other night-walking demons who are cocksure of hitting their targets have made Janasthaana as their residency, and while residing there they put the sages of that great forest that tread a righteous path to torture, of course, all this as assigned by me. [3-36-2, 3, 4] .
चतुर्दश सहस्राणि रक्षसाम् भीम कर्मणाम् |
शूराणाम् लब्ध लक्षाणाम् खर चित्त अनुवर्तिनाम् || ३-३६-५
ते तु इदानीम् जनस्थाने वसमाना महाबलाः |
shuuraaNaam labdha lakShaaNaam khara citta anuvartinaam || 3-36-5
te tu idaaniim janasthaane vasamaanaa mahaabalaaH |
“You are equally aware of the stationing fourteen thousand braving demons in Janasthaana, who are the followers of the wish of Khara, who are with fiendish exploits, and who are the troublemakers to the sages of Dandaka forest or to the intruders therein, aren’t you. [3-36-5, 6a] .
संगताः परम आयत्ता रामेण सह संयुगे || ३-३६-६
नाना शस्त्र प्रहरणाः खर प्रमुख राक्षसः |
naanaa shastra praharaNaaH khara pramukha raakshasaH |
“But recently those great mighty demons that are the residents of Janasthaana, namely Khara and others, preparing themselves inordinately and wielding diverse weapons and assaulters, for their part had an encounter with Rama in a combat. [3-36-6, 7a]
This episode is narrated in chapter 33, i.e., the episode of Akampana, but there is a difference in the way of Ravana’s narration at this place than the previous one. This is another point to discuss whether Akampana’s episode is an original work or an interpolation .
तेन संजात रोषेण रामेण रण मूर्धनि || ३-३६-७
अनुक्त्वा परुषम् किंचित् शरैर् व्यापारितम् धनुः |
anuktvaa paruSham kiMcit sharair vyaapaaritam dhanuH |
“With rancour tiding in him, and without making any scathing remark in the least, that Rama brought his bow into play with arrows in the van of the combat. [3-36-7b, 8a] .
चतुर्दश सहस्राणि रक्षसाम् उग्र तेजसाम् || ३-३६-८
निहतानि शरैः दीप्तैः मानुषेण पदातिना |
nihataani sharaiH diiptaiH maanuSheNa padaatinaa |
“But that foot-soldier, that too, a human, has completely wiped out those fourteen-thousand demons with flaring fieriness with his fierce arrows. [3-36-8b, 9a].
खरः च निहतः संख्ये दूषणः च निपातितः || ३-३६-९
हत्वा त्रिशिरसम् च अपि निर्भया दण्डकाः कृताः |
hatvaa trishirasam ca api nirbhayaa daNDakaaH kR^itaaH |
“Khara is hewed down, Duushana is mowed down, and even Trishira is hacked down, thereof that Dandaka forest is rendered free from the fear of demons. [3-36-9b, 10a] .
पित्रा निरस्तः क्रुद्धेन स भार्यः क्षीण जीवितः || ३-३६-१०
स हन्ता तस्य सैन्यस्य रामः क्षत्रिय पांसनः |
sa hantaa tasya sainyasya raamaH kShatriya paaMsanaH |
“He who is put to flight by his infuriated father, and who came to Dandaka forest along with his wife, that ignoble Kshatriya is the slaughterer of that demonic army of mine, as his lifespan is diminished. [3-36-10b, 11a] .
अशीलः कर्कशः तीक्ष्णो मूर्खो लुब्धो अजित इन्द्रियः || ३-३६-११
त्यक्त धर्मः तु अधर्म आत्मा भूतानाम् अहिते रतः |
tyakta dharmaH tu adharma aatmaa bhuutaanaam ahite rataH |
“He is out of character, brutal, firestorm, senseless, selfish, one with his senses unconquered and righteousness discarded, and he is an unrighteous soul just delighting in the disservice of all beings. [3-36-11b, 12a]
kruddhaa pitraa nirastaH kim? ‘is he necked out by his angry father?’ No. To please Kaikeyi and the boon given to her by his father, Rama is unhoused. sa bhaarya= sabhaa aaryaH ‘in assemblages, venerable one.’ Rama is one with high esteem. kshiiNa jiivitaH kim? ‘is his lifespan diminishing? No. He is eternal. kshatriya paamsana= kshatriyaan paati iti kshatriyaH paH ‘because he protects Kshatriya-s he is a noble Kshatriya, and sa ca asau a.msanaH ca, amsana aaghaate ‘enemy destroyer,’ destroyer of enemies of Kshatriya-s. karkashaH ‘brutal’ to enemies, not to adherents, therefore he is: amuurkhaH, alubdhaH: he s not senseless, not selfish. adharma aatmaa kim? No, he is not an unrighteous person. And bhuutaanaam a hite a rataH, ‘for beings, in disservice, not, delights’: he does not delight in the disservice of all created beings.’ Thus, he is Supreme Person.
But Rama Tilaka, on the other hand refutes this derivation stating that Ravana is not an out and out devotee of Rama, and these many adhyaadhaara-s ‘ellipses’ need not be brought in to justify mythological import to Ramayana. There is a section of pundits that argue Ramayana precedes 18 puraaNaa-s the 18 mythological treatises, and they refuse to believe that Ravana is NOT a devotee of Rama.
In anyway, the innuendo incorporated in certain verses has given rise to diverse commentaries, but the unity of Ramayana is kept up, either by Shaivaites or Vaishnavaite or other sects of Hindu thinking.
येन वैरम् विना अरण्ये सत्त्वम् आश्रित्य केवलम् || ३-३६-१२
कर्ण नास अपहारेण भगिनी मे विरूपिता |
तस्य भार्याम् जनस्थानात् सीताम् सुर सुत उपमाम् || ३-३६-१३
आनयिष्यामि विक्रम्य सहायः तत्र मे भव |
karNa naasa apahaareNa bhaginii me viruupitaa |
tasya bhaaryaam janasthaanaat siitaam sura suta upamaam || 3-36-13
aanayiShyaami vikramya sahaayaH tatra me bhava |
“By whom my sister is disfigured stripping off her nose and ears, that too, without any enmity but just depending upon his own brawn, I would like to inveigle such a man’s nymphean wife Seetha holding sway on her in Janasthaana, and in that matter I want you to be my aide in Dandaka forest. [3-36-12b, 13, 14a] .
त्वया हि अहम् सहायेन पार्श्वस्थेन महाबल || ३-३६-१४
भ्रातृभिः च सुरान् युद्धे समग्रान् न अभिचिंतये |
तत् सहायो भव त्वम् मे समर्थो हि असि राक्षस || ३-३६-१५
bhraatR^ibhiH ca suraan yuddhe samagraan na abhici.ntaye |
tat sahaayo bhava tvam me samartho hi asi raakShasa || 3-36-15
“Oh, highly powerful Maareecha, with you and with my brothers standing by my side as my associates, I indeed care a damn for all of the gods if they are going to wage a war against me, therefore, oh, demon Maareecha, as you are capable of rendering aid you should indeed become my aide in this venture. [3-36-14b, 15] .
वीर्ये युद्धे च दर्पे च न हि अस्ति सदृशः तव |
उपायतो महान् शूरो महा माय विशारदः || ३-३६-१६
upaayato mahaan shuuro mahaa maaya vishaaradaH || 3-36-16
“In valour, war and verve there is none similar to you, you are a topmost stalwart in trickery, and a matchless expert in illusive-tricks. [3-36-16] .
एतत् अर्थम् अहम् प्राप्तः त्वत् समीपम् निशाचर |
शृणु तत् कर्म साहाय्ये यत् कार्यम् वचनात् मम || ३-३६-१७
shR^iNu tat karma saahaayye yat kaaryam vacanaat mama || 3-36-17
“I have come nigh of you only for that reason, oh, nightwalker, and listen to that deed which you have to do in the course of helping me as I detail you. [3-36-17] .
सौवर्णः त्वम् मृगो भूत्वा चित्रो रजत बिन्दुभिः |
आश्रमे तस्य रामस्य सीतायाः प्रमुखे चर || ३-३६-१८
aashrame tasya raamasya siitaayaaH pramukhe cara || 3-36-18
“On becoming an astounding golden deer with silver dots, you move in front of Seetha in the hermitage of that Rama. [3-36-18] .
त्वाम् तु निःसंशयम् सीता दृष्ट्वा तु मृग रूपिणम् |
गृह्यताम् इति भर्तारम् लक्ष्मणम् च अभिधास्यति || | ३-३६-१९
gR^ihyataam iti bhartaaram lakShmaNam ca abhidhaasyati || | 3-36-19
“On seeing you in the shape of a deer, Seetha undoubtedly bids her husband forthwith, and even Lakshmana, saying, ‘lay hold of it.’ [3-36-19] .
ततः तयोः अपाये तु शून्ये सीताम् यथा सुखम् |
निराबाधो हरिष्यामि राहुः चन्द्र प्रभाम् इव || | ३-३६-२०
niraabaadho hariShyaami raahuH candra prabhaam iva || | 3-36-20
“Then on the diversion of those two, Rama and Lakshmana, I will comfortably and unimpededly abduct Seetha in that lonely place, as planet Rahu abducts the shine of moon. [3-36-20] .
ततः पश्चात् सुखम् रामे भार्या आहरण कर्शिते |
विस्रब्धम् प्रहरिष्यामि कृत अर्थेन अन्तर् आत्मना || ३-३६-२१
visrabdham prahariShyaami kR^ita arthena antar aatmanaa || 3-36-21
“Thereafter Rama will be enervated by the abduction of his wife, and then surely and conveniently I wish to retaliate him if he is going to come up against me, for my inner-soul will be firstly gratified with its volition, namely possessing Seetha.” Thus Ravana requested Maareecha. [3-36-21]
Maheshvara Tiirtha expresses this in terms of Ravana’s devotion to Rama. raame bhaaryaa haraNa karSite: raama ibha ‘Rama, the elephant…’ aaryaa ‘a venerable one, Seetha…’ haraNa karSite ‘by abduction, harmed by…’ adhyadhaara: mat shariiram elliptical: ‘my body…’ tataH ‘thereby, by virtue of my act of abducting…’ kR^ita arthena antaraatmanaa upalakshitaH san ‘on my soul-cherished desire becoming fulfilled to get salvation…’ paschaat ‘thereafter…’ visrabdham ‘impeccably…’ sukham = moksha, salvation, highest bliss…’ prahariSyaami: prakarSeNa hariSyaami ‘evidently I snatch off that bliss…’
“When I abduct that venerable Seetha, the wife of Elephant like Rama, my body gets harmed like an eclipsed moon, but my soul gets fulfilled as I desire eternal salvation, and I can get it evidently and impeccably at the hand of Rama, owing to the ill-virtue of my abduction of Seetha.
The eclipsing planet Rahu may hide moon temporarily by which the world looses moonshine for a while. If Ravana temporarily hides Seetha, as Rahu hides the moon, Rama, who metaphors with the three worlds, may be in gloom temporarily. But neither Rahu nor Ravana are illuminated or enlightened with the presence of the moonbeams of Seetha, alias Goddess Lakshmi, for they tried to seize that all-illuminating Moon/Seetha by force.
तस्य राम कथाम् श्रुत्वा मारीचस्य महात्मनः |
शुष्कम् समभवत् वक्त्रम् परित्रस्तो बभूव च || ३-३६-२२
shuShkam samabhavat vak.htram paritrasto babhuuva ca || 3-36-22
On listening the very word of Rama that honest-souled Maareecha’s mouth is completely dried up, and he is fully frightened. [3-36-22].
ओष्टौ परिलिहन् शुष्कौ नेत्रैः अनिमिषैः इव |
मृत भूत इव आर्तः तु रावणम् समुत् ईक्षतः || ३-३६-२३
mR^ita bhuuta iva aartaH tu raavaNam samut iikshataH || 3-36-23
Wetting dried up lips with his tongue he has become goggle-eyed almost like an about-to-die animal, and he agonisingly looked up at Ravana with winkless eyes. [3-36-23]
At the very word ‘Rama’ Maareecha is shuddered. dashaanana samudiirita vacanam aakarNya raama shabda shravaNa maatreNa sa.mtrasta hR^idayo maariicaH kR^itaanjaliH evam uvaaca – dk From the time when he was firstly struck by Rama’s arrow he retired to hermitage and no demonic activity is undertaken by Maareecha. But now Ravana is instigating, which leads Maareecha to his own end, of which he is perfectly aware.
स रावणम् त्रस्त विषण्ण चेता
महावने राम पराक्रमज्ञः |
कृत अंजलिः तत्त्वम् उवाच वाक्यम्
हितम् च तस्मै हितम् आत्मनः च || ३-३६-२४
mahaavane raama paraakramaj~naH |
kR^ita a.njaliH tattvam uvaaca vaakyam
hitam ca tasmai hitam aatmanaH ca || 3-36-24
Maareecha’s heart sank with scare as he is aware of Rama’s valour when he was in the great forest of Tataka, thus suppliantly making palm-fold he started telling about factuality of Rama to Ravana, which is beneficial both to Ravana and to himself, as well, if only Ravana is heedful of it. [3-36-24] .