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वाल्मीकि-रामायणम्       vālmīki-rāmāyaṇam - book-6, chapter-52

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तदुक्तमतिकायस्य बलिनो बाहुशालिनः ।
कुम्भकर्णस्य वचनं श्रुत्वोवाच महोदरः ॥१॥
1. taduktamatikāyasya balino bāhuśālinaḥ ,
kumbhakarṇasya vacanaṃ śrutvovāca mahodaraḥ.
1. tat uktam atikāyasya balinaḥ bāhuśālinaḥ
kumbhakarṇasya vacanam śrutvā uvāca mahodaraḥ
1. mahodaraḥ atikāyasya balinaḥ bāhuśālinaḥ
kumbhakarṇasya vacanam śrutvā tat uktam uvāca
1. Mahodara, having heard the speech of the gigantic, powerful, and mighty-armed Kumbhakarna, then spoke those words.
कुम्भकर्णकुले जातो धृष्टः प्राकृतदर्शनः ।
अवलिप्तो न शक्नोषि कृत्यं सर्वत्र वेदितुम् ॥२॥
2. kumbhakarṇakule jāto dhṛṣṭaḥ prākṛtadarśanaḥ ,
avalipto na śaknoṣi kṛtyaṃ sarvatra veditum.
2. kumbhakarṇakule jātaḥ dhṛṣṭaḥ prākṛtadarśanaḥ
avaliptaḥ na śaknoṣi kṛtyam sarvatra veditum
2. kumbhakarṇakule jātaḥ,
dhṛṣṭaḥ,
prākṛtadarśanaḥ,
avaliptaḥ (tvam) kṛtyam sarvatra veditum na śaknoṣi
2. Born into Kumbhakarna's lineage, you are impudent, common in your understanding, and arrogant. You are unable to comprehend what is proper action in all circumstances.
न हि राजा न जानीते कुम्भकर्ण नयानयौ ।
त्वं तु कैशोरकाद्धृष्टः केवलं वक्तुमिच्छसि ॥३॥
3. na hi rājā na jānīte kumbhakarṇa nayānayau ,
tvaṃ tu kaiśorakāddhṛṣṭaḥ kevalaṃ vaktumicchasi.
3. na hi rājā na jānīte kumbhakarṇa naya-anayau tvam
tu kaiśorakāt dhṛṣṭaḥ kevalam vaktum icchasi
3. kumbhakarṇa,
rājā naya-anayau na hi na jānīte.
tvam tu kaiśorakāt dhṛṣṭaḥ kevalam vaktum icchasi
3. O Kumbhakarna, the king surely knows both proper and improper policy. But you, impudent since boyhood, merely wish to speak.
स्थानं वृद्धिं च हानिं च देशकालविभागवित् ।
आत्मनश्च परेषां च बुध्यते राक्षसर्षभ ॥४॥
4. sthānaṃ vṛddhiṃ ca hāniṃ ca deśakālavibhāgavit ,
ātmanaśca pareṣāṃ ca budhyate rākṣasarṣabha.
4. sthānam vṛddhim ca hānim ca deśa-kāla-vibhāga-vit
ātmanaḥ ca pareṣām ca budhyate rākṣasa-ṛṣabha
4. rākṣasa-ṛṣabha,
deśa-kāla-vibhāga-vit (saḥ rājā) ātmanaḥ ca pareṣām ca sthānam vṛddhim ca hānim ca budhyate
4. O bull among the rākṣasas (demons), that one (the king), who is knowledgeable about the divisions of place and time, understands the stability, growth, and decline of both himself and others.
यत्तु शक्यं बलवता कर्तुं प्राकृतबुद्धिना ।
अनुपासितवृद्धेन कः कुर्यात्तादृशं बुधः ॥५॥
5. yattu śakyaṃ balavatā kartuṃ prākṛtabuddhinā ,
anupāsitavṛddhena kaḥ kuryāttādṛśaṃ budhaḥ.
5. yat tu śakyam balavatā kartum prākṛtabuddhinā
anupāsitavṛddhena kaḥ kuryāt tādṛśam budhaḥ
5. yat tu balavatā prākṛtabuddhinā anupāsitavṛddhena
kartum śakyam tādṛśam kaḥ budhaḥ kuryāt
5. But what wise person would do that which can be accomplished by a powerful individual possessing an unrefined intellect, one who has not honored or learned from elders?
यांस्तु धर्मार्थकामांस्त्वं ब्रवीषि पृथगाश्रयान् ।
अनुबोद्धुं स्वभावेन न हि लक्षणमस्ति ते ॥६॥
6. yāṃstu dharmārthakāmāṃstvaṃ bravīṣi pṛthagāśrayān ,
anuboddhuṃ svabhāvena na hi lakṣaṇamasti te.
6. yān tu dharmārthakāmān tvam bravīṣi pṛthagāśrayān
anuboddhum svabhāvena na hi lakṣaṇam asti te
6. tvam yān dharmārthakāmān pṛthagāśrayān bravīṣi
hi te svabhāvena anuboddhum lakṣaṇam na asti
6. But those human aims - namely, natural law (dharma), prosperity (artha), and sensual pleasure (kāma) - which you declare to have separate foundations, indeed have no intrinsic characteristic by which they can be comprehended.
कर्म चैव हि सर्वेषां कारणानां प्रयोजनम् ।
श्रेयः पापीयसां चात्र फलं भवति कर्मणाम् ॥७॥
7. karma caiva hi sarveṣāṃ kāraṇānāṃ prayojanam ,
śreyaḥ pāpīyasāṃ cātra phalaṃ bhavati karmaṇām.
7. karma ca eva hi sarveṣām kāraṇānām prayojanam
śreyaḥ pāpīyasām ca atra phalam bhavati karmaṇām
7. karma ca eva hi sarveṣām kāraṇānām prayojanam ca
atra karmaṇām śreyaḥ pāpīyasām phalam bhavati
7. And indeed, action (karma) is the ultimate purpose of all causes. And here, the results of deeds, both superior and inferior, come into being.
निःश्रेयस फलावेव धर्मार्थावितरावपि ।
अधर्मानर्थयोः प्राप्तिः फलं च प्रत्यवायिकम् ॥८॥
8. niḥśreyasa phalāveva dharmārthāvitarāvapi ,
adharmānarthayoḥ prāptiḥ phalaṃ ca pratyavāyikam.
8. niḥśreyasaphalau eva dharmārthau itarau api
adharmānarthayoḥ prāptiḥ phalam ca pratyavāyikam
8. dharmārthau itarau api eva niḥśreyasaphalau
adharmānarthayoḥ prāptiḥ ca pratyavāyikam phalam
8. Indeed, both natural law (dharma) and prosperity (artha), these two, have ultimate liberation (niḥśreyasa) as their fruit. The attainment of unrighteousness and misfortune, conversely, results in a detrimental outcome.
ऐहलौकिकपारत्र्यं कर्म पुम्भिर्निषेव्यते ।
कर्माण्यपि तु कल्प्यानि लभते काममास्थितः ॥९॥
9. aihalaukikapāratryaṃ karma pumbhirniṣevyate ,
karmāṇyapi tu kalpyāni labhate kāmamāsthitaḥ.
9. aihalaulaukika-pāratryam karma pumbhiḥ niṣevyate
karmāṇi api tu kalpyāni labhate kāmam āsthitaḥ
9. pumbhiḥ aihalaulaukika-pāratryam karma niṣevyate.
tu kāmam āsthitaḥ karmāṇi api kalpyāni labhate.
9. Individuals undertake actions (karma) that relate to both this world and the next. However, one who is driven by desire achieves even those actions that are to be devised.
तत्र कॢप्तमिदं राज्ञा हृदि कार्यं मतं च नः ।
शत्रौ हि साहसं यत् स्यात् किमिवात्रापनीयते ॥१०॥
10. tatra kḷptamidaṃ rājñā hṛdi kāryaṃ mataṃ ca naḥ ,
śatrau hi sāhasaṃ yat syāt kimivātrāpanīyate.
10. tatra kḷptam idam rājñā hṛdi kāryam matam ca naḥ
śatrau hi sāhasam yat syāt kim iva atra apanīyate
10. tatra rājñā idam kḷptam hṛdi kāryam ca naḥ matam.
hi śatrau yat sāhasam syāt,
atra kim iva apanīyate?
10. Therefore, this plan, formulated by the king, should be kept in mind, and it is also our opinion. For when there is courage against an enemy, what can possibly be averted here?
एकस्यैवाभियाने तु हेतुर्यः प्रकृतस्त्वया ।
तत्राप्यनुपपन्नं ते वक्ष्यामि यदसाधु च ॥११॥
11. ekasyaivābhiyāne tu heturyaḥ prakṛtastvayā ,
tatrāpyanupapannaṃ te vakṣyāmi yadasādhu ca.
11. ekasya eva abhiyāne tu hetuḥ yaḥ prakṛtaḥ tvayā
tatra api anupapannam te vakṣyāmi yat asādhu ca
11. tu ekasya eva abhiyāne tvayā yaḥ hetuḥ prakṛtaḥ,
tatra api te anupapannam ca yat asādhu (tat) vakṣyāmi.
11. But regarding the reason you presented for the attack by a single individual, I shall explain to you what is illogical and wrong in that.
येन पूर्वं जनस्थाने बहवो ऽतिबला हताः ।
राक्षसा राघवं तं त्वं कथमेको जयिष्यसि ॥१२॥
12. yena pūrvaṃ janasthāne bahavo'tibalā hatāḥ ,
rākṣasā rāghavaṃ taṃ tvaṃ kathameko jayiṣyasi.
12. yena pūrvam janasthāne bahavaḥ atibalāḥ hatāḥ
rākṣasāḥ rāghavam tam tvam katham ekaḥ jayiṣyasi
12. yena pūrvam janasthāne bahavaḥ atibalāḥ rākṣasāḥ hatāḥ,
tam rāghavam tvam ekaḥ katham jayiṣyasi?
12. How will you alone conquer that Rāghava, by whom many exceedingly powerful rākṣasas were killed previously in Janasthana?
ये पुरा निर्जितास्तेन जनस्थाने महौजसः ।
राक्षसांस्तान्पुरे सर्वान्भीतानद्यापि पश्यसि ॥१३॥
13. ye purā nirjitāstena janasthāne mahaujasaḥ ,
rākṣasāṃstānpure sarvānbhītānadyāpi paśyasi.
13. ye purā nirjitāḥ tena janasthāne mahaujasaḥ
rākṣasān tān pure sarvān bhītān adya api paśyasi
13. ye mahaujasaḥ rākṣasān purā tena janasthāne
nirjitāḥ tān sarvān bhītān adya api pure paśyasi
13. You still see all those mighty demons, who were formerly conquered by him in Janasthana, terrified in your city even today.
तं सिंहमिव संक्रुद्धं रामं दशरथात्मजम् ।
सर्पं सुप्तमिवाबुद्ध्या प्रबोधयितुमिच्छसि ॥१४॥
14. taṃ siṃhamiva saṃkruddhaṃ rāmaṃ daśarathātmajam ,
sarpaṃ suptamivābuddhyā prabodhayitumicchasi.
14. tam siṃham iva saṃkruddham rāmam daśarathātmajam
sarpam suptam iva abuddhyā prabodhayitum icchasi
14. abuddhyā saṃkruddham siṃham iva suptam sarpam iva
tam daśarathātmajam rāmam prabodhayitum icchasi
14. You foolishly wish to awaken that Rama, the son of Dasharatha, who is like a greatly enraged lion, or like a sleeping serpent.
ज्वलन्तं तेजसा नित्यं क्रोधेन च दुरासदम् ।
कस्तं मृत्युमिवासह्यमासादयितुमर्हति ॥१५॥
15. jvalantaṃ tejasā nityaṃ krodhena ca durāsadam ,
kastaṃ mṛtyumivāsahyamāsādayitumarhati.
15. jvalantam tejasā nityam krodhena ca durāsadam
kaḥ tam mṛtyum iva asahyam āsādayitum arhati
15. kaḥ nityam tejasā jvalantam krodhena ca durāsadam
asahyam mṛtyum iva tam āsādayitum arhati
15. Who is capable of approaching him (Rama), who is constantly blazing with splendor and unassailable with wrath, like irresistible death (mṛtyu)?
संशयस्थमिदं सर्वं शत्रोः प्रतिसमासने ।
एकस्य गमनं तत्र न हि मे रोचते तव ॥१६॥
16. saṃśayasthamidaṃ sarvaṃ śatroḥ pratisamāsane ,
ekasya gamanaṃ tatra na hi me rocate tava.
16. saṃśayastham idam sarvam śatroḥ pratisamāsane
ekasya gamanam tatra na hi me rocate tava
16. śatroḥ pratisamāsane idam sarvam saṃśayastham
hi tava ekasya tatra gamanam me na rocate
16. All this is precarious when it comes to the enemy's proximity. Indeed, your going there alone is not agreeable to me.
हीनार्थस्तु समृद्धार्थं को रिपुं प्राकृतो यथा ।
निश्चितं जीवितत्यागे वशमानेतुमिच्छति ॥१७॥
17. hīnārthastu samṛddhārthaṃ ko ripuṃ prākṛto yathā ,
niścitaṃ jīvitatyāge vaśamānetumicchati.
17. hīnārthaḥ tu samṛddhārtham kaḥ ripum prākṛtaḥ
yathā | niścitam jīvitatyāge vaśam ānetum icchati
17. kaḥ prākṛtaḥ hīnārthaḥ tu niścitam jīvitatyāge
samṛddhārtham ripum vaśam ānetum icchati yathā
17. How would an ordinary person, lacking resources, indeed wish to bring under control an enemy rich in resources, especially by sacrificing his own life?
यस्य नास्ति मनुष्येषु सदृशो राक्षसोत्तम ।
कथमाशंससे योद्धुं तुल्येनेन्द्रविवस्वतोः ॥१८॥
18. yasya nāsti manuṣyeṣu sadṛśo rākṣasottama ,
kathamāśaṃsase yoddhuṃ tulyenendravivasvatoḥ.
18. yasya na asti manuṣyeṣu sadṛśaḥ rākṣasottama |
katham āśaṃsase yoddhum tulyena indravivasvatoḥ
18. rākṣasottama yasya manuṣyeṣu sadṛśaḥ na asti,
katham indravivasvatoḥ tulyena yoद्धुम् āśaṃsase
18. O best of rākṣasas, when there is no one among men who is your equal, how can you hope to fight one who is equal to Indra and Vivasvat?
एवमुक्त्वा तु संरब्धं कुम्भकर्णं महोदरः ।
उवाच रक्षसां मध्ये रावणो लोकरावणम् ॥१९॥
19. evamuktvā tu saṃrabdhaṃ kumbhakarṇaṃ mahodaraḥ ,
uvāca rakṣasāṃ madhye rāvaṇo lokarāvaṇam.
19. evam uktvā tu saṃrabdham kumbhakarṇam mahodaraḥ
| uvāca rakṣasām madhye rāvaṇam lokarāvaṇam
19. mahodaraḥ evam uktvā tu,
rakṣasām madhye saṃrabdham kumbhakarṇam lokarāvaṇam rāvaṇam uvāca
19. Having thus spoken, Mahodara then addressed the enraged Kumbhakarna and Rāvaṇa, the tormentor of the worlds, amidst the rākṣasas.
लब्ध्वा पुनस्तां वैदेहीं किमर्थं त्वं प्रजल्पसि ।
यदेच्छसि तदा सीता वशगा ते भविष्यति ॥२०॥
20. labdhvā punastāṃ vaidehīṃ kimarthaṃ tvaṃ prajalpasi ,
yadecchasi tadā sītā vaśagā te bhaviṣyati.
20. labdhvā punaḥ tām vaidehīm kim artham tvam prajalpasi
| yadā icchasi tadā sītā vaśagā te bhaviṣyati
20. tvam tām vaidehīm punaḥ labdhvā kim artham prajalpasi
yadā icchasi tadā sītā te vaśagā bhaviṣyati
20. Having recovered that Vaidehī (Sītā) again, why do you prattle? Whenever you wish, Sītā will be under your control.
दृष्टः कश्चिदुपायो मे सीतोपस्थानकारकः ।
रुचितश्चेत् स्वया बुद्ध्या राक्षसेश्वर तं शृणु ॥२१॥
21. dṛṣṭaḥ kaścidupāyo me sītopasthānakārakaḥ ,
rucitaścet svayā buddhyā rākṣaseśvara taṃ śṛṇu.
21. dṛṣṭaḥ kaścit upāyaḥ me sītopasthānakārakaḥ
rucitaḥ cet svayā buddhyā rākṣaseśvara tam śṛṇu
21. me sītopasthānakārakaḥ kaścit upāyaḥ dṛṣṭaḥ
rākṣaseśvara cet svayā buddhyā rucitaḥ tam śṛṇu
21. I have found a certain method to bring Sītā near. O lord of rākṣasas, if it is agreeable to your own intellect, then listen to it.
अहं द्विजिह्वः संह्रादी कुम्भकर्णो वितर्दनः ।
पञ्चरामवधायैते निर्यान्तीत्यवघोषय ॥२२॥
22. ahaṃ dvijihvaḥ saṃhrādī kumbhakarṇo vitardanaḥ ,
pañcarāmavadhāyaite niryāntītyavaghoṣaya.
22. aham dvijihvaḥ saṃhrādī kumbhakarṇaḥ vitardanaḥ
pañca rāmavadhāya ete niryānti iti avaghoṣaya
22. iti avaghoṣaya aham dvijihvaḥ saṃhrādī kumbhakarṇaḥ
vitardanaḥ ete pañca rāmavadhāya niryānti
22. Announce this: 'I, Dvijaḥ, Saṃhrādī, Kumbhakarṇa, and Vitardana - these five are setting out for the killing of Rāma.'
ततो गत्वा वयं युद्धं दास्यामस्तस्य यत्नतः ।
जेष्यामो यदि ते शत्रून्नोपायैः कृत्यमस्ति नः ॥२३॥
23. tato gatvā vayaṃ yuddhaṃ dāsyāmastasya yatnataḥ ,
jeṣyāmo yadi te śatrūnnopāyaiḥ kṛtyamasti naḥ.
23. tataḥ gatvā vayam yuddham dāsyāmaḥ tasya yatnataḥ
jeṣyāmaḥ yadi te śatrūn na upāyaiḥ kṛtyam asti naḥ
23. tataḥ vayam gatvā tasya yuddham yatnataḥ dāsyāmaḥ
yadi te śatrūn jeṣyāmaḥ naḥ upāyaiḥ kṛtyam na asti
23. Then, having gone (there), we shall diligently engage him in battle. If we conquer your enemies, then we will have no need for any (other) methods.
अथ जीवति नः शत्रुर्वयं च कृतसंयुगाः ।
ततः समभिपत्स्यामो मनसा यत् समीक्षितुम् ॥२४॥
24. atha jīvati naḥ śatrurvayaṃ ca kṛtasaṃyugāḥ ,
tataḥ samabhipatsyāmo manasā yat samīkṣitum.
24. atha jīvati naḥ śatruḥ vayam ca kṛtasaṃyugāḥ
tataḥ samabhipatsyāmaḥ manasā yat samīkṣitum
24. atha naḥ śatruḥ jīvati ca vayam kṛtasaṃyugāḥ
tataḥ manasā yat samīkṣitum samabhipatsyāmaḥ
24. Now, if our enemy lives and we have engaged in battle (but not prevailed), then we shall achieve that which is to be carefully considered by the mind.
वयं युद्धादिहैष्यामो रुधिरेण समुक्षिताः ।
विदार्य स्वतनुं बाणै रामनामाङ्कितैः शितैः ॥२५॥
25. vayaṃ yuddhādihaiṣyāmo rudhireṇa samukṣitāḥ ,
vidārya svatanuṃ bāṇai rāmanāmāṅkitaiḥ śitaiḥ.
25. vayam yuddhāt iha eṣyāmaḥ rudhireṇa samukṣitāḥ
vidārya svatanum bāṇaiḥ rāmanāmāṅkitaiḥ śitaiḥ
25. We will return from the battle, drenched in blood, having torn our own bodies with sharp arrows marked with Rāma's name.
भक्षितो राघवो ऽस्माभिर्लक्ष्मणश्चेति वादिनः ।
तव पादौ ग्रहीष्यामस्त्वं नः काम प्रपूरय ॥२६॥
26. bhakṣito rāghavo'smābhirlakṣmaṇaśceti vādinaḥ ,
tava pādau grahīṣyāmastvaṃ naḥ kāma prapūraya.
26. bhakṣitaḥ rāghavaḥ asmābhiḥ lakṣmaṇaḥ ca iti vādinaḥ
tava pādau grahīṣyāmaḥ tvam naḥ kāma prapūraya
26. Proclaiming, 'Rāghava and Lakṣmaṇa have been devoured by us,' we will clasp your feet. You, O Kāma, fulfill our desire.
ततो ऽवघोषय पुरे गजस्कन्धेन पार्थिव ।
हतो रामः सह भ्रात्रा ससैन्य इति सर्वतः ॥२७॥
27. tato'vaghoṣaya pure gajaskandhena pārthiva ,
hato rāmaḥ saha bhrātrā sasainya iti sarvataḥ.
27. tataḥ avaghoṣaya pure gajaskandhena pārthiva
hataḥ rāmaḥ saha bhrātrā sasainyaḥ iti sarvataḥ
27. Then, O king, proclaim throughout the city, from atop an elephant, that 'Rāma has been slain along with his brother and army' everywhere.
प्रीतो नाम ततो भूत्वा भृत्यानां त्वमरिंदम ।
भोगांश्च परिवारांश्च कामांश्च वसुदापय ॥२८॥
28. prīto nāma tato bhūtvā bhṛtyānāṃ tvamariṃdama ,
bhogāṃśca parivārāṃśca kāmāṃśca vasudāpaya.
28. prītaḥ nāma tataḥ bhūtvā bhṛtyānām tvam arim_dama
bhogān ca parivārān ca kāmān ca vasu dāpaya
28. Then, O subduer of enemies (ariṃdama), pretending to be pleased, grant to your servants enjoyments, followers, desires, and wealth.
ततो माल्यानि वासांसि वीराणामनुलेपनम् ।
पेयं च बहु योधेभ्यः स्वयं च मुदितः पिब ॥२९॥
29. tato mālyāni vāsāṃsi vīrāṇāmanulepanam ,
peyaṃ ca bahu yodhebhyaḥ svayaṃ ca muditaḥ piba.
29. tataḥ mālyāni vāsāṃsi vīrāṇām anulepanam peyam
ca bahu yodhebhyaḥ svayam ca muditaḥ piba
29. tataḥ tvam muditaḥ svayam vīrāṇām mālyāni vāsāṃsi
anulepanam ca yodhebhyaḥ bahu peyam ca piba
29. Then, provide garlands, garments, and unguents for the heroes. Also, give abundant drink to the warriors, and you yourself should drink joyfully.
ततो ऽस्मिन्बहुलीभूते कौलीने सर्वतो गते ।
प्रविश्याश्वास्य चापि त्वं सीतां रहसि सान्त्वय ।
धनधान्यैश्च कामैश्च रत्नैश्चैनां प्रलोभय ॥३०॥
30. tato'sminbahulībhūte kaulīne sarvato gate ,
praviśyāśvāsya cāpi tvaṃ sītāṃ rahasi sāntvaya ,
dhanadhānyaiśca kāmaiśca ratnaiścaināṃ pralobhaya.
30. tataḥ asmin bahulībhūte kaulīne sarvataḥ
gate praviśya āśvāsya ca api tvam
sītām rahasi sāntvaya dhanadhānyaiḥ
ca kāmaiḥ ca ratnaiḥ ca enām pralobhaya
30. tataḥ asmin sarvataḥ gate bahulībhūte
kaulīne tvam praviśya āśvāsya ca api
rahasi sītām sāntvaya ca dhanadhānyaiḥ
ca kāmaiḥ ca ratnaiḥ enām pralobhaya
30. Then, when this widespread public scandal has spread everywhere, you should enter, comfort, and also privately appease Sītā. Entice her with wealth, grains, desired objects, and jewels.
अनयोपधया राजन्भयशोकानुबन्धया ।
अकामा त्वद्वशं सीता नष्टनाथा गमिष्यति ॥३१॥
31. anayopadhayā rājanbhayaśokānubandhayā ,
akāmā tvadvaśaṃ sītā naṣṭanāthā gamiṣyati.
31. anayā upadhayā rājan bhayaśokānubandhayā
akāmā tvadvaśam sītā naṣṭanāthā gamiṣyati
31. rājan anayā bhayaśokānubandhayā upadhayā
sītā akāmā naṣṭanāthā tvadvaśam gamiṣyati
31. O king, by means of this stratagem, which involves fear and sorrow, Sītā, though unwilling and having lost her protector, will come under your control.
रञ्जनीयं हि भर्तारं विनष्टमवगम्य सा ।
नैराश्यात् स्त्रीलघुत्वाच्च त्वद्वशं प्रतिपत्स्यते ॥३२॥
32. rañjanīyaṃ hi bhartāraṃ vinaṣṭamavagamya sā ,
nairāśyāt strīlaghutvācca tvadvaśaṃ pratipatsyate.
32. rañjanīyam hi bhartāram vinaṣṭam avagamya sā
nairāśyāt strīlaghutvāt ca tvadvaśam pratipatsyate
32. hi sā rañjanīyam vinaṣṭam bhartāram avagamya
nairāśyāt ca strīlaghutvāt tvadvaśam pratipatsyate
32. For, having realized that her beloved husband is lost, she, out of despair and due to feminine fickleness, will certainly come under your control.
सा पुरा सुखसंवृद्धा सुखार्हा दुःखकर्षिता ।
त्वय्यधीनः सुखं ज्ञात्वा सर्वथोपगमिष्यति ॥३३॥
33. sā purā sukhasaṃvṛddhā sukhārhā duḥkhakarṣitā ,
tvayyadhīnaḥ sukhaṃ jñātvā sarvathopagamiṣyati.
33. sā purā sukhasaṃvṛddhā sukhārhā duḥkhakarṣitā
tvayi adhīnaḥ sukhaṃ jñātvā sarvathā upagamiṣyati
33. sā purā sukhasaṃvṛddhā sukhārhā duḥkhakarṣitā (sā)
sukhaṃ tvayi adhīnaḥ jñātvā sarvathā upagamiṣyati
33. She, who was formerly brought up in comfort and deserved happiness, now tormented by sorrow, will certainly approach you in every way, once she understands that happiness (sukha) is dependent on you.
एतत् सुनीतं मम दर्शनेन रामं हि दृष्ट्वैव भवेदनर्थः ।
इहैव ते सेत्स्यति मोत्सुको भूर्महानयुद्धेन सुखस्य लाभः ॥३४॥
34. etat sunītaṃ mama darśanena rāmaṃ hi dṛṣṭvaiva bhavedanarthaḥ ,
ihaiva te setsyati motsuko bhūrmahānayuddhena sukhasya lābhaḥ.
34. etat sunītaṃ mama darśanena rāmaṃ
hi dṛṣṭvā eva bhavet anarthaḥ
iha eva te setsyati mā utsukaḥ
bhūḥ mahān ayuddhena sukhasya lābhaḥ
34. etat mama darśanena sunītaṃ hi rāmaṃ dṛṣṭvā eva anarthaḥ bhavet (tasmāt) iha eva te setsyati,
mā utsukaḥ bhūḥ,
ayuddhena mahān sukhasya lābhaḥ (bhavet).
34. This is sound advice, in my opinion, for merely encountering Rama would certainly bring about calamity. Success will be yours right here (in Lanka); do not be agitated, for a great acquisition of happiness (sukha) can be achieved without battle.
अनष्टसैन्यो ह्यनवाप्तसंशयो रिपूनयुद्धेन जयञ्जनाधिप ।
यशश्च पुण्यं च महन्महीपते श्रियं च कीर्तिं च चिरं समश्नुते ॥३५॥
35. anaṣṭasainyo hyanavāptasaṃśayo ripūnayuddhena jayañjanādhipa ,
yaśaśca puṇyaṃ ca mahanmahīpate śriyaṃ ca kīrtiṃ ca ciraṃ samaśnute.
35. anaṣṭasainyaḥ hi anavāptasaṃśayaḥ
ripūn ayuddhena jayan janādhipa
yaśaḥ ca puṇyaṃ ca mahat mahīpate
śriyaṃ ca kīrtiṃ ca ciraṃ samaśnute
35. janādhipa,
mahīpate,
hi (tvaṃ) anaṣṭasainyaḥ anavāptasaṃśayaḥ (san) ayuddhena ripūn jayan,
mahat yaśaḥ ca puṇyaṃ ca śriyaṃ ca kīrtiṃ ca ciraṃ samaśnute.
35. Indeed, O lord of people (janādhipa), conquering enemies without battle - you, with an undestroyed army and no doubts - O great king (mahīpate), will long obtain great fame, merit, prosperity, and glory.

Links to all chapters:

bāla kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76

ayodhyā kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111

araṇya kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71

kiṣkindhā kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66

sundara kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66

yuddha kāṇḍa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 (current chapter) Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116

uttara kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100