Yuddha Kanda · Sarga 111 of 128 · 124 verses
Mandodari’s Lament; Ravana’s Funeral
Among the lamenting rakshasa women, the eldest wife, beloved and wretched, gazes at her husband: seeing Ten-necked killed by Rama of unthinkable deeds, Mandodari laments piteously. Mighty-armed younger brother of Vaishravana, even Purandara feared to stand before you in your anger; great sages, famous gandharvas and charanas fled in all directions in fear of you. And you have been conquered in battle by Rama, a mere man, and feel no shame, king? How could a man who roams the forest kill you, who had overrun the three worlds, glorious and mighty, unbearable? Ranging where men cannot go, taking any form at will, your death at Rama’s hands in battle makes no sense. I do not believe this deed is Rama’s, that he overcame you at the front of the army, equipped on every side. Either Death himself came in Rama’s form, contriving an unimaginable illusion for your destruction, or you were overcome by Vasava; but what power has Vasava even to look at you in battle? Plainly this is the great yogi, the eternal supreme Self, without beginning, middle or end, greater than the great, beyond darkness, the creator, bearing conch, discus and mace, with the Shrivatsa on his chest, of eternal glory, unconquerable, everlasting, constant: Vishnu of true valour, who has taken human form, surrounded by all the gods become monkeys, the glorious lord of all the worlds, for the good of the worlds, and has killed you, the terrible enemy of the gods with your rakshasa retinue. Long ago you conquered your senses and so conquered the three worlds; now, as if remembering that enmity, your senses have conquered you. When Khara your brother was killed at Janasthana surrounded by many rakshasas, then Rama was plainly no man; when Hanuman entered by his own strength Lanka, hard even for the gods to enter, we were already shaken. I told you, “Make no enmity with Raghava,” and you would not take it; this is the fruit. Suddenly you desired Sita, bull among rakshasas, to the ruin of your power, your body and your people. Sita, higher than Arundhati and Rohini, worthy of honour, the earth’s own earth, Shri’s own Shri, devoted to her husband, faultless in every limb, you assaulted, bringing her by trickery, wretched, from the lonely forest: a deed unworthy of you and a stain on yourself. Without gaining the desire you had for union with Maithili, you have surely been burned, my lord, by the austerity of that faithful wife; that you were not burned at once when you assailed her of slender waist is because all the gods, with Indra and led by Agni, fear you. The doer surely reaps the fruit of an evil deed when the time comes, husband, there is no doubt: the doer of good gains good, the doer of evil tastes evil; Vibhishana has found happiness and you have found such ruin. You have other women more beautiful than she, but fallen under the power of the bodiless god you did not see it in your delusion; Maithili is not greater than me, nor even my equal, in birth, beauty or courtesy, but you did not see it. Death never comes to any being without a cause; your death had its cause in Maithili; you brought from afar the death born of Sita. Maithili will sport with Rama free from sorrow, while I, of little merit, have fallen into a terrible ocean of grief. I who roamed with you on Kailasa, Mandara and Meru, in the Caitraratha forest and in all the gardens of the gods, in a fitting aerial chariot, with matchless glory, seeing many lands, in bright garlands and clothes, am cast out from all pleasures by your death, hero, and have become another person. Shame on the fickle fortune of kings!
Alas, king, your face, delicate, with fine brows, fine skin and a high nose, equal in charm, glory and radiance to the moon, the lotus and the sun, bright with the points of your crown, with copper lips and blazing earrings, which in the drinking halls had restless eyes rolling with wine, wore many garlands and was lovely with sweet smiles and talk, today does not shine, pierced by Rama’s arrows, red with streams of blood, its fat and brain spattered, rough with the dust of chariots. Alas, the last stage has come to me, which gives widowhood, which in my folly I never once imagined. My father is the king of the danavas, my husband the lord of the rakshasas, my son the conqueror of Shakra: so I was very proud; my lords, crushers of proud enemies, cruel, of famous strength and manhood, were afraid of nothing, I firmly believed. How has this unimagined danger come to you, bulls among rakshasas of such power, from a man? Your great body, glossy and dark as sapphire, tall as a mountain, bright with armlets, bracelets, beryl, pearl necklaces and garlands, lovely in pleasure and blazing in battle, shining with the light of ornaments like a cloud with lightning, today pierced with many sharp arrows, cannot be embraced, its touch now hard to come by; studded with arrows as a porcupine with quills, the sinews cut by arrows driven deep into the vitals, it lies fallen on the ground, king, dark, blood-coloured, like a mountain shattered by the blow of a thunderbolt. Alas, is this a dream, or true? How have you been killed by Rama? You would be Death to Death himself; how have you come under Death’s power? You who enjoyed the riches of the three worlds and alarmed them, conqueror of the world guardians, who shook Shankara himself, chastiser of the proud, of manifest valour, shaker of the worlds, destroyer of good beings, speaker of proud words before enemies, protector of your own people and servants, killer of those of terrible deeds, killer of danava lords and of yakshas by thousands, subduer in battle of the Nivatakavachas, destroyer of many sacrifices, saviour of your own people, breaker of the order of dharma, creator of illusions in battle, carrier-off of the daughters of gods, asuras and men from here and there, giver of grief to the wives of enemies, leader of your own people, guardian of the island of Lanka, doer of terrible deeds, giver of our pleasures, best of chariot-fighters: seeing my husband, of such power, struck down by Rama, I am hard-hearted to keep this body, my beloved slain. Having slept on costly beds, lord of the rakshasas, why do you sleep here on the ground, covered in dust? When my son Indrajit was killed by Lakshmana in battle, I was struck hard; today I am struck down. Deprived of kin, deprived of you, my lord, deprived of pleasures, I will grieve for endless years. Having set out today on the long road, king, very hard to travel, take me too, stricken as I am; I will not live without you. Why do you want to go, leaving me here, wretched? Why do you not speak to me as I lament in misery? Are you not angry to see me here unveiled, come out of the city gate on foot, my lord? See, lover of your wives, your wives, their veils of modesty fallen, all come outside; how are you not angry to see it? This, your companion in play, cries helplessly, and you neither comfort her nor show her honour. The many noble wives you widowed, devoted to their husbands, to dharma and to the service of their elders, cursed you in their grief, wronged by you, and so you have fallen into another’s power; that curse has come. The saying is true, king, it seems: the tears of faithful wives do not fall to the ground without cause. How, king, having overrun the worlds with your power, did you, who thought yourself a hero, do this petty theft of a woman, luring Rama from the hermitage with the trick of the deer, drawing Lakshmana away, and bringing Rama’s wife? I never remember any cowardice in you in battle; that was surely a sign of your ripening for death, through the reversal of fortune. My brother-in-law, who knows past and future and sees the present, truthful, said with a long sigh when he saw Maithili carried off: “This is the destruction of the chief rakshasas, come near through a calamity born of desire and anger.” Your doing has brought this great disaster that tears out the roots; you have made the whole rakshasa race without a protector. You are not to be mourned by me, famed as you are for strength and manhood, but by a woman’s nature my mind turns to pity. Taking your good and evil deeds with you, you have gone to your own destination; I mourn myself, grieving at your destruction. You did not listen to the words of friends who wished you well, nor to everything your brothers said for your good, Ten-faced; the reasoned, proper, beneficial, gentle advice Vibhishana gave you, you did not take; nor the words of Maricha, Kumbhakarna and my father, maddened as you were by your valour; this is the fruit. Dark as a blue cloud, in yellow clothes, with lovely armlets, why do you lie with limbs flung out, covered in blood? As if asleep, why do you not answer me in my grief, me, the daughter’s daughter of a mighty, skilful yatudhana who never fled in battle? Rise, rise! Why do you lie there when a new insult has been done? Today the sun’s rays have entered Lanka without fear. Your iron bar, adorned with nets of gold, with which you destroyed enemies in battle, bright as the sun, always honoured like the thunderbolt of the thunderbolt-bearer, the weapon of many battles, lies scattered, cut into a thousand pieces by arrows. Why do you lie embracing the battlefield like a beloved, and why will you not speak to me, as if I were unloved? Shame on my heart, which, tormented by grief, does not break into a thousand pieces now that you have died.
Lamenting so, her eyes clouded with tears, her heart flooded with love, she faints; struck by the swoon, sinking on Ravana’s chest, she shines like bright lightning on a cloud reddened by twilight. Her co-wives, in great distress, raise her up and, weeping, steady her as she weeps: queen, do you not know that the state of the worlds is unstable, and that the fortunes of kings are fickle as their circumstances change? Spoken to so, she weeps aloud, bathing her breasts and spotless face with tears. Meanwhile Rama says to Vibhishana: let your brother’s rites be performed, and the women be comforted. Wise Vibhishana, reflecting with his mind, answers modestly, words joined with dharma, sense and good: I am not fit to perform the rites for one who abandoned dharma and vows, cruel, pitiless, untruthful, a violator of others’ wives; this enemy in the form of a brother was devoted to everyone’s harm. Ravana, though worthy of honour as an elder, does not deserve worship. People on earth will call me cruel, Rama; but hearing all his faults, they will say again that I did right. Hearing this, Rama, best of upholders of dharma, greatly pleased, says to Vibhishana, master of speech: I must do what pleases you too, for by your power I have won; but I must certainly tell you what is fitting, lord of the rakshasas. This night-wanderer was joined with adharma and untruth, true; but he was radiant, strong and always brave in battle; it is said he was never defeated by the gods led by Indra of a hundred sacrifices. Great-souled and mighty was Ravana, who made the worlds cry. Enmities end with death; our purpose is accomplished. Let his rites be performed; he is mine as he is yours. He deserves funeral rites from you quickly, according to dharma and rule, mighty-armed one; you will share in the glory.
Hearing Raghava’s words, Vibhishana hurries to begin the funeral of his slain brother Ravana. Entering Lanka, he quickly has Ravana’s sacred fire brought out, with carts, wood, fires, priests, sandalwood and many kinds of wood, fragrant aloe and scents, gems, pearls and coral, and returns in a moment surrounded by rakshasas; then with Malyavan he performs the rite. The brahmins, faces wet with tears, place Ravana, lord of the rakshasas, dressed in linen, on a heavenly golden palanquin, honoured with the sound of many instruments and with praises, decorated with bright flags and flowers; lifting the palanquin, all of them, led by Vibhishana, taking up the wood, face south. The blazing fires, carried by the officiating priest, go before him with all who have come for refuge; all the women of the inner palace follow behind, weeping, hurrying, running on every side. Setting Ravana down in a pure place, deeply grieved, they build a pyre of sandalwood with padmaka, ushira and sandal, covered with a deerskin, according to Vedic rite, and perform the finest ancestral sacrifice for the rakshasa king: they set the altar to the south-east and the fire in its place, put the ladle full of curdled ghee on his shoulder, the cart at his feet, the mortar at his thighs, and all the wooden vessels, the lower and upper fire-sticks and the pestle each in its place, by the rule seen in the shastras and laid down by the great sages. There the rakshasas sacrifice a fit animal and lay the ghee-smeared covering on the king; adorning Ravana with scents, garlands and many kinds of clothes, sad at heart, with Vibhishana’s help, they scatter parched grain, their faces full of tears. Vibhishana lights his pyre as the rule requires; bathing, in wet clothes, he offers sesame mixed with darbha grass and water by rule, and comforts the women again and again: “Go home.” They all enter the city; when the women have gone in, Vibhishana, lord of the rakshasas, comes to Rama’s side and stands humbly. Rama too, with his army, with Sugriva and Lakshmana, rejoices at the enemy’s death, as the wielder of the thunderbolt rejoiced at Vritra’s. Then, laying down the bow and arrows and the great armour given by great Indra, setting aside the anger he bore for the enemy’s subduing, Rama, slayer of foes, returns to his gentle nature.
Press › to begin with verse 1.
तासां विलपमानानां तदा राक्षसयोषिताम् । ज्येष्ठपत्नी प्रिया दीना भर्तारं समुदैक्षत ॥ १ ॥
As those rakshasa women were lamenting then, the eldest wife, beloved, wretched, gazed at her husband.
Commentary on the whole sarga
Mandodari’s Lament; Ravana’s Funeral 1 min read.
Read the commentary
दशग्रीवं हतं दृष्ट्वा रामेणाचिन्त्यकर्मणा । पतिं मन्दोदरी तत्र कृपणा पर्यदेवयत् ॥ २ ॥
Seeing her husband Ten-necked killed by Rama of unthinkable deeds, Mandodari lamented piteously there:
ननु नाम महाबाहो तव वैश्रवणानुज । क्रुद्धस्य प्रमुखे स्थातुं त्रस्यत्यपि पुरंदरः ॥ ३ ॥
“Surely, mighty-armed younger brother of Vaishravana, even Purandara was afraid to stand before you in your anger.
ऋषयश्च महान्तोऽपि गन्धर्वाश्च यशस्विनः । ननु नाम तवोद्वेगाच्चारणाश्च दिशो गताः ॥ ४ ॥
“And surely the great sages too, and the famous gandharvas, and the charanas, went to the directions in their dread of you.
स त्वं मानुषमात्रेण रामेण युधि निर्जितः । न व्यपत्रपसे राजन् किमिदं राक्षसेश्वर ॥ ५ ॥
“And you have been conquered in battle by Rama, a mere man, and you are not ashamed, king? What is this, lord of the rakshasas?
कथं त्रैलोक्यमाक्रम्य श्रिया वीर्येण चान्वितम् । अविषह्यं जघान त्वां मानुषो वनगोचरः ॥ ६ ॥
“How did a man, a forest-roamer, kill you, unbearable, who had overrun the three worlds, endowed with glory and valour?
मानुषाणामविषये चरतः कामरूपिणः । विनाशस्तव रामेण संयुगे नोपपद्यते ॥ ७ ॥
“Ranging beyond the reach of men, taking any form at will, your destruction by Rama in battle is not possible.
न चैतत् कर्म रामस्य श्रद्दधामि चमूमुखे । सर्वतः समुपेतस्य तव तेनाभिमर्षणम् ॥ ८ ॥
“And I do not believe this deed is Rama’s, his assault on you at the front of the army, equipped on every side.
अथवा रामरूपेण कृतान्तः स्वयमागतः । मायां तव विनाशाय विधायाप्रतितर्किताम् ॥ ९ ॥
“Or else Death himself has come in Rama’s form, having made an unimagined illusion for your destruction.
अथवा वासवेन त्वं धर्षितोऽसि महाबल । वासवस्य तु का शक्तिस्त्वां द्रष्टुमपि संयुगे ॥ १० ॥
“Or else you were assailed by Vasava, mighty one; but what power has Vasava even to look at you in battle,
महाबलं महावीर्यं देवशत्रुं महौजसम् । व्यक्तमेष महायोगी परमात्मा सनातनः ॥ ११ ॥
“very mighty, very valiant, enemy of the gods, of great energy? Plainly this is the great yogi, the eternal supreme Self,
अनादिमध्यनिधनो महतः परमो महान् । तमसः परमो धाता शङ्खचक्रगदाधरः ॥ १२ ॥
“without beginning, middle or end, greater than the great, beyond darkness, the creator, bearer of conch, discus and mace,
श्रीवत्सवक्षा नित्यश्रीरजय्यः शाश्वतो ध्रुवः । मानुषं रूपमास्थाय विष्णुः सत्यपराक्रमः ॥ १३ ॥
“with the Shrivatsa on his chest, of eternal glory, unconquerable, everlasting, constant: Vishnu of true valour, having taken human form,
सर्वैः परिवृतो देवैर्वानरत्वमुपागतैः । सर्वलोकेश्वरः श्रीमाँल्लोकानां हितकाम्यया ॥ १४ ॥
“surrounded by all the gods who have become monkeys, the glorious lord of all the worlds, wishing the good of the worlds,
स राक्षसपरीवारं देवशत्रुं भयावहम् । इन्द्रियाणि पुरा जित्वा जितं त्रिभुवनं त्वया ॥ १५ ॥
“has killed you, the terrible enemy of the gods with your retinue of rakshasas. Having conquered your senses long ago, you conquered the three worlds;
स्मरद्भिरिव तद् वैरमिन्द्रियैरेव निर्जितः । यदैव हि जनस्थाने राक्षसैर्बहुभिर्वृतः ॥ १६ ॥
“as if remembering that enmity, you have been conquered by those very senses. For when, at Janasthana, surrounded by many rakshasas,
खरस्तु निहतो भ्राता तदा रामो न मानुषः । यदैव नगरीं लङ्कां दुष्प्रवेशां सुरैरपि ॥ १७ ॥
“your brother Khara was killed, then Rama was no man. When, into the city of Lanka, hard to enter even for the gods,
प्रविष्टो हनुमान् वीर्यात् तदैव व्यथिता वयम् । क्रियतामविरोधश्च राघवेणेति यन्मया ॥ १८ ॥
“Hanuman entered by his valour, then we were already shaken. That which I said, ‘Let there be no hostility with Raghava’,
उच्यमानो न गृह्णासि तस्येयं व्युष्टिरागता । अकस्माच्चाभिकामोऽसि सीतां राक्षसपुङ्गव ॥ १९ ॥
“though told, you did not accept; this outcome of it has come. And suddenly you came to desire Sita, bull among rakshasas,
ऐश्वर्यस्य विनाशाय देहस्य स्वजनस्य च । अरुन्धत्या विशिष्टां तां रोहिण्याश्चापि दुर्मते ॥ २० ॥
“for the destruction of your power, your body and your people. Her who is superior to Arundhati and to Rohini, evil-minded one,
सीतां धर्षयता मान्यां त्वया ह्यसदृशं कृतम् । वसुधाया हि वसुधां श्रियाः श्रीं भर्तृवत्सलाम् ॥ २१ ॥
“Sita, worthy of honour, by assaulting her you did what is unworthy: the earth’s own earth, Shri’s own Shri, devoted to her husband,
सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् । आनयित्वा तु तां दीनां छद्मनाऽऽत्मस्वदूषणम् ॥ २२ ॥
“Sita, faultless in every limb, auspicious, wretched, bringing her by trickery from the lonely forest, a stain on yourself;
अप्राप्य तं चैव कामं मैथिलीसंगमे कृतम् । पतिव्रतायास्तपसा नूनं दग्धोऽसि मे प्रभो ॥ २३ ॥
“and not gaining that desire you had for union with Maithili, you have surely been burned, my lord, by the austerity of that faithful wife.
तदैव यन्न दग्धस्त्वं धर्षयंस्तनुमध्यमाम् । देवा बिभ्यति ते सर्वे सेन्द्राः साग्निपुरोगमाः ॥ २४ ॥
“That you were not burned at that very time, when you assailed her of slender waist, is because all the gods fear you, with Indra, led by Agni.
अवश्यमेव लभते फलं पापस्य कर्मणः । भर्तः पर्यागते काले कर्ता नास्त्यत्र संशयः ॥ २५ ॥
“The doer surely gains the fruit of an evil deed, husband, when the time has come; there is no doubt of this.
शुभकृच्छुभमाप्नोति पापकृत् पापमश्नुते । विभीषणः सुखं प्राप्तस्त्वं प्राप्तः पापमीदृशम् ॥ २६ ॥
“The doer of good gains good; the doer of evil tastes evil. Vibhishana has gained happiness; you have gained such evil.
सन्त्यन्याः प्रमदास्तुभ्यं रूपेणाभ्यधिकास्ततः । अनङ्गवशमापन्नस्त्वं तु मोहान्न बुद्ध्यसे ॥ २७ ॥
“There are other women of yours, far greater in beauty than she; but fallen under the power of the bodiless one, you did not see it in delusion.
न कुलेन न रूपेण न दाक्षिण्येन मैथिली । मयाधिका वा तुल्या वा तत् तु मोहान्न बुद्ध्यसे ॥ २८ ॥
“Neither in family, nor in beauty, nor in courtesy is Maithili greater than me or equal; but you did not see that in delusion.
सर्वदा सर्वभूतानां नास्ति मृत्युरलक्षणः । तव तद्वदयं मृत्युर्मैथिलीकृतलक्षणः ॥ २९ ॥
“Always, for all beings, there is no death without a sign; so for you, this death had its sign made by Maithili.
सीतानिमित्तजो मृत्युस्त्वया दूरादुपाहृतः । मैथिली सह रामेण विशोका विहरिष्यति ॥ ३० ॥
“The death born because of Sita you brought from afar. Maithili, with Rama, will sport free from sorrow.
अल्पपुण्या त्वहं घोरे पतिता शोकसागरे । कैलासे मन्दरे मेरौ तथा चैत्ररथे वने ॥ ३१ ॥
“But I, of little merit, have fallen into the terrible ocean of grief. On Kailasa, on Mandara, on Meru, and in the Caitraratha forest,
देवोद्यानेषु सर्वेषु विहृत्य सहिता त्वया । विमानेनानुरूपेण या याम्यतुलया श्रिया ॥ ३२ ॥
“having sported with you in all the gardens of the gods, I who went in a fitting aerial chariot with matchless glory,
पश्यन्ती विविधान् देशांस्तांस्तांश्चित्रस्रगम्बरा । भ्रंशिता कामभोगेभ्यः सास्मि वीर वधात् तव ॥ ३३ ॥
“seeing those many lands, with bright garlands and clothes, cast out from pleasures and enjoyments by your killing, hero,
सैवान्येवास्मि संवृत्ता धिग्राज्ञां चञ्चलां श्रियम् । हा राजन् सुकुमारं ते सुभ्रु सुत्वक्समुन्नसम् ॥ ३४ ॥
“I, the same, have become as if another. Shame on the fickle fortune of kings! Alas, king, that delicate face of yours, with fine brows, fine skin and a high nose,
कान्तिश्रीद्युतिभिस्तुल्यमिन्दुपद्मदिवाकरैः । किरीटकूटोज्ज्वलितं ताम्रास्यं दीप्तकुण्डलम् ॥ ३५ ॥
“equal in charm, glory and radiance to the moon, the lotus and the sun, shining with the points of your crown, copper-lipped, with blazing earrings,
मदव्याकुललोलाक्षं भूत्वा यत्पानभूमिषु । विविधस्रग्धरं चारु वल्गुस्मितकथं शुभम् ॥ ३६ ॥
“which in the drinking halls had eyes rolling and restless with wine, wearing many garlands, lovely, charming with sweet smiles and talk, auspicious,
तदेवाद्य तवैवं हि वक्त्रं न भ्राजते प्रभो । रामसायकनिर्भिन्नं रक्तं रुधिरविस्रवैः ॥ ३७ ॥
“that same face of yours today does not shine like this, my lord, split by Rama’s arrows, red with streams of blood,
विशीर्णमेदोमस्तिष्कं रूक्षं स्यन्दनरेणुभिः । हा पश्चिमा मे सम्प्राप्ता दशा वैधव्यदायिनी ॥ ३८ ॥
“its fat and brain scattered, rough with the dust of chariots. Alas, the last stage has come to me, bestowing widowhood,
या मयाऽऽसीन्न सम्बुद्धा कदाचिदपि मन्दया । पिता दानवराजो मे भर्ता मे राक्षसेश्वरः ॥ ३९ ॥
“which was never once imagined by foolish me. My father is the king of the danavas, my husband the lord of the rakshasas,
पुत्रो मे शक्रनिर्जेता इत्यहं गर्विता भृशम् । दृप्तारिमथनाः क्रूराः प्रख्यातबलपौरुषाः ॥ ४० ॥
“my son the conqueror of Shakra: so I was very proud. ‘Crushers of proud enemies, cruel, of famous strength and manhood,
अकुतश्चिद्भया नाथा ममेत्यासीन्मतिर्ध्रुवा । तेषामेवंप्रभावाणां युष्माकं राक्षसर्षभाः ॥ ४१ ॥
“’fearing nothing from anywhere, are my lords’: such was my firm belief. Of you, of such power, bulls among rakshasas,
कथं भयमसम्बुद्धं मानुषादिदमागतम् । स्निग्धेन्द्रनीलनीलं तु प्रांशुशैलोपमं महत् ॥ ४२ ॥
“how has this unimagined danger come from a man? That great body, glossy and dark as sapphire, like a lofty mountain,
केयूराङ्गदवैदूर्यमुक्ताहारस्रगुज्ज्वलम् । कान्तं विहारेष्वधिकं दीप्तं संग्रामभूमिषु ॥ ४३ ॥
“bright with armlets, bracelets, beryl, pearl necklaces and garlands, lovelier in pleasures, blazing on the battlefields,
भात्याभरणभाभिर्यद् विद्युद्भिरिव तोयदः । तदेवाद्य शरीरं ते तीक्ष्णैर्नैकशरैश्चितम् ॥ ४४ ॥
“which shines with the light of its ornaments like a cloud with lightning: that same body of yours today, studded with many sharp arrows,
पुनर्दुर्लभसंस्पर्शं परिष्वक्तुं न शक्यते । श्वाविधः शललैर्यद्वद् बाणैर्लग्नैर्निरन्तरम् ॥ ४५ ॥
“its touch hard to gain again, cannot be embraced. Like a porcupine with quills, with arrows stuck closely,
स्वर्पितैर्मर्मसु भृशं संछिन्नस्नायुबन्धनम् । क्षितौ निपतितं राजन् श्यामं वै रुधिरच्छवि ॥ ४६ ॥
“driven deep into the vitals, its sinews and bonds cut, fallen on the ground, king, dark, blood-coloured,
वज्रप्रहाराभिहतो विकीर्ण इव पर्वतः । हा स्वप्नः सत्यमेवेदं त्वं रामेण कथं हतः ॥ ४७ ॥
“like a mountain scattered, struck by the blow of a thunderbolt. Alas, is this a dream, or true? How were you killed by Rama?
त्वं मृत्योरपि मृत्युः स्याः कथं मृत्युवशं गतः । त्रैलोक्यवसुभोक्तारं त्रैलोक्योद्वेगदं महत् ॥ ४८ ॥
“You would be Death even to Death; how have you come under Death’s power? The enjoyer of the riches of the three worlds, the great giver of alarm to the three worlds,
जेतारं लोकपालानां क्षेप्तारं शंकरस्य च । दृप्तानां निग्रहीतारमाविष्कृतपराक्रमम् ॥ ४९ ॥
“conqueror of the world guardians, shaker even of Shankara, chastiser of the proud, of manifest valour,
लोकक्षोभयितारं च साधुभूतविदारणम् । ओजसा दृप्तवाक्यानां वक्तारं रिपुसंनिधौ ॥ ५० ॥
“shaker of the worlds, splitter of good beings, speaker of proud words with force in the presence of enemies,
स्वयूथभृत्यगोप्तारं हन्तारं भीमकर्मणाम् । हन्तारं दानवेन्द्राणां यक्षाणां च सहस्रशः ॥ ५१ ॥
“protector of your own troops and servants, killer of those of terrible deeds, killer of danava lords and of yakshas by thousands,
निवातकवचानां तु निग्रहीतारमाहवे । नैकयज्ञविलोप्तारं त्रातारं स्वजनस्य च ॥ ५२ ॥
“subduer in battle of the Nivatakavachas, destroyer of many sacrifices, and saviour of your own people,
धर्मव्यवस्थाभेत्तारं मायास्रष्टारमाहवे । देवासुरनृकन्यानामाहर्तारं ततस्ततः ॥ ५३ ॥
“breaker of the order of dharma, creator of illusion in battle, carrier-off of the maidens of gods, asuras and men from here and there,
शत्रुस्त्रीशोकदातारं नेतारं स्वजनस्य च । लङ्काद्वीपस्य गोप्तारं कर्तारं भीमकर्मणाम् ॥ ५४ ॥
“giver of grief to the wives of enemies, leader of your own people, guardian of the island of Lanka, doer of terrible deeds,
अस्माकं कामभोगानां दातारं रथिनां वरम् । एवंप्रभावं भर्तारं दृष्ट्वा रामेण पातितम् ॥ ५५ ॥
“giver of our pleasures and enjoyments, best of chariot-fighters: seeing my husband, of such power, struck down by Rama,
स्थिरास्मि या देहमिमं धारयामि हतप्रिया । शयनेषु महार्हेषु शयित्वा राक्षसेश्वर ॥ ५६ ॥
“I am hard-hearted, who keep this body with my beloved slain. Having slept on very costly beds, lord of the rakshasas,
इह कस्मात् प्रसुप्तोऽसि धरण्यां रेणुगुण्ठितः । यदा मे तनयः शस्तो लक्ष्मणेनेन्द्रजिद् युधि ॥ ५७ ॥
“why do you sleep here on the ground, covered with dust? When my son Indrajit was killed by Lakshmana in battle,
तदा त्वभिहता तीव्रमद्य त्वस्मिन् निपातिता । साहं बन्धुजनैर्हीना हीना नाथेन च त्वया ॥ ५८ ॥
“then I was struck hard; but today I am struck down. I, deprived of kin, and deprived of you, my lord,
विहीना कामभोगैश्च शोचिष्ये शाश्वतीः समाः । प्रपन्नो दीर्घमध्वानं राजन्नद्य सुदुर्गमम् ॥ ५९ ॥
“and deprived of pleasures and enjoyments, will grieve for endless years. Having set out today on the long road, king, very hard to travel,
नय मामपि दुःखार्तां न वर्तिष्ये त्वया विना । कस्मात् त्वं मां विहायेह कृपणां गन्तुमिच्छसि ॥ ६० ॥
“take me too, afflicted with grief; I will not live without you. Why do you wish to go, leaving me here, wretched?
दीनां विलपतीं मन्दां किं च मां नाभिभाषसे । दृष्ट्वा न खल्वभिक्रुद्धो मामिहानवगुण्ठिताम् ॥ ६१ ॥
“And why do you not speak to me, wretched, lamenting, foolish? Are you surely not angry to see me here unveiled,
निर्गतां नगरद्वारात् पद्भ्यामेवागतां प्रभो । पश्येष्टदार दारांस्ते भ्रष्टलज्जावगुण्ठनान् ॥ ६२ ॥
“come out of the city gate, come on foot, my lord? Lover of wives, see your wives, their veils of modesty fallen,
बहिर्निष्पतितान् सर्वान् कथं दृष्ट्वा न कुप्यसि । अयं क्रीडासहायस्तेऽनाथो लालप्यते जनः ॥ ६३ ॥
“all come outside; how are you not angry seeing them? This companion of your play cries out without a protector,
न चैनमाश्वासयसि किं वा न बहुमन्यसे । यास्त्वया विधवा राजन् कृता नैकाः कुलस्त्रियः ॥ ६४ ॥
“and you do not comfort her, or do you not honour her? The many noble women you made widows, king,
पतिव्रता धर्मरता गुरुशुश्रूषणे रताः । ताभिः शोकाभितप्ताभिः शप्तः परवशं गतः ॥ ६५ ॥
“devoted to their husbands, devoted to dharma, devoted to the service of their elders: by them, burning with grief, you were cursed, and you have gone into another’s power.
त्वया विप्रकृताभिश्च तदा शप्तस्तदागतम् । प्रवादः सत्यमेवायं त्वां प्रति प्रायशो नृप ॥ ६६ ॥
“Cursed then by those wronged by you, that has come to pass. This saying is true, it seems, regarding you, king:
पतिव्रतानां नाकस्मात् पतन्त्यश्रूणि भूतले । कथं च नाम ते राजँल्लोकानाक्रम्य तेजसा ॥ ६७ ॥
“’The tears of faithful wives do not fall to the ground without cause.’ And how, king, having overrun the worlds with your power,
नारीचौर्यमिदं क्षुद्रं कृतं शौण्डीर्यमानिना । अपनीयाश्रमाद् रामं यन्मृगच्छद्मना त्वया ॥ ६८ ॥
“was this petty theft of a woman done by you who thought yourself a hero, luring Rama away from the hermitage by the trick of the deer,
आनीता रामपत्नी सा अपनीय च लक्ष्मणम् । कातर्यं च न ते युद्धे कदाचित् संस्मराम्यहम् ॥ ६९ ॥
“and drawing Lakshmana away, and bringing that wife of Rama’s? I never remember any cowardice of yours in battle;
तत् तु भाग्यविपर्यासान्नूनं ते पक्वलक्षणम् । अतीतानागतार्थज्ञो वर्तमानविचक्षणः ॥ ७० ॥
“but that was surely, through the reversal of fortune, a sign of your ripening for death. Knowing past and future things, discerning the present,
मैथिलीमाहृतां दृष्ट्वा ध्यात्वा निःश्वस्य चायतम् । सत्यवाक् स महाबाहो देवरो मे यदब्रवीत् ॥ ७१ ॥
“seeing Maithili carried off, having brooded and sighed long, truthful, mighty-armed one, my brother-in-law said this:
अयं राक्षसमुख्यानां विनाशः प्रत्युपस्थितः । कामक्रोधसमुत्थेन व्यसनेन प्रसङ्गिना ॥ ७२ ॥
“’This destruction of the chief rakshasas has come near, through a calamity born of desire and anger, by attachment.’
निवृत्तस्त्वत्कृतेनार्थः सोऽयं मूलहरो महान् । त्वया कृतमिदं सर्वमनाथं राक्षसं कुलम् ॥ ७३ ॥
“This great calamity that tears out the roots has come through your doing; by you this whole rakshasa race has been made protectorless.
नहि त्वं शोचितव्यो मे प्रख्यातबलपौरुषः । स्त्रीस्वभावात् तु मे बुद्धिः कारुण्ये परिवर्तते ॥ ७४ ॥
“You are not to be mourned by me, famous for strength and manhood; but from a woman’s nature my mind turns to pity.
सुकृतं दुष्कृतं च त्वं गृहीत्वा स्वां गतिं गतः । आत्मानमनुशोचामि त्वद्विनाशेन दुःखिताम् ॥ ७५ ॥
“Taking your good and evil deeds, you have gone to your own destination; I mourn myself, grieving at your destruction.
सुहृदां हितकामानां न श्रुतं वचनं त्वया । भ्रातॄणां चैव कात्स्र्न्येन हितमुक्तं दशानन ॥ ७६ ॥
“The words of friends who wished your good were not heard by you, nor what was said for your good entirely by your brothers, Ten-faced.
हेत्वर्थयुक्तं विधिवच्छ्रेयस्करमदारुणम् । विभीषणेनाभिहितं न कृतं हेतुमत् त्वया ॥ ७७ ॥
“Reasoned, proper, beneficial, not harsh, the reasoned counsel spoken by Vibhishana was not followed by you.
मारीचकुम्भकर्णाभ्यां वाक्यं मम पितुस्तथा । न कृतं वीर्यमत्तेन तस्येदं फलमीदृशम् ॥ ७८ ॥
“The words of Maricha and Kumbhakarna, and likewise of my father, were not followed by you, maddened with valour; this is the fruit of it.
नीलजीमूतसंकाश पीताम्बर शुभाङ्गद । स्वगात्राणि विनिक्षिप्य किं शेषे रुधिरावृतः ॥ ७९ ॥
“Like a dark blue cloud, in yellow clothes, with lovely armlets, why do you lie with your limbs flung out, covered with blood?
प्रसुप्त इव शोकार्तां किं मां न प्रतिभाषसे । महावीर्यस्य दक्षस्य संयुगेष्वपलायिनः ॥ ८० ॥
“As if asleep, why do you not answer me, afflicted with grief? Of a very valiant, skilful yatudhana, never fleeing in battles,
यातुधानस्य दौहित्रीं किं मां न प्रतिभाषसे । उत्तिष्ठोत्तिष्ठ किं शेषे नवे परिभवे कृते ॥ ८१ ॥
“his daughter’s daughter, why do you not answer me? Rise, rise! Why do you lie there, when a new insult has been done?
अद्य वै निर्भया लङ्कां प्रविष्टाः सूर्यरश्मयः । येन सूदयसे शत्रून् समरे सूर्यवर्चसा ॥ ८२ ॥
“Today the sun’s rays have entered Lanka without fear. That with which you destroyed enemies in battle, with the splendour of the sun,
वज्रं वज्रधरस्येव सोऽयं ते सततार्चितः । रणे बहुप्रहरणो हेमजालपरिष्कृतः ॥ ८३ ॥
“like the thunderbolt of the thunderbolt-holder, always honoured by you, with many uses in battle, adorned with a net of gold,
परिघो व्यवकीर्णस्ते बाणैश्छिन्नः सहस्रधा । प्रियामिवोपसंगृह्य किं शेषे रणमेदिनीम् ॥ ८४ ॥
“your iron bar lies scattered, cut into a thousand pieces by arrows. Why do you lie embracing the earth of the battlefield like a beloved,
अप्रियामिव कस्माच्च मां नेच्छस्यभिभाषितुम् । धिगस्तु हृदयं यस्या ममेदं न सहस्रधा ॥ ८५ ॥
“and why, as if I were unloved, do you not wish to speak to me? Shame on the heart of mine, which does not break into a thousand pieces
त्वयि पञ्चत्वमापन्ने फलते शोकपीडितम् । इत्येवं विलपन्ती सा बाष्पपर्याकुलेक्षणा ॥ ८६ ॥
“now that you have gone to death, though it is tormented with grief.” Lamenting so, her eyes clouded with tears,
स्नेहोपस्कन्नहृदया तदा मोहमुपागमत् । कश्मलाभिहता सन्ना बभौ सा रावणोरसि ॥ ८७ ॥
her heart flooded with love, she fell into a faint then. Struck by the swoon, sinking, she shone on Ravana’s chest
संध्यानुरक्ते जलदे दीप्ता विद्युदिवोज्ज्वला । तथागतां समुत्थाप्य सपत्न्यस्तां भृशातुराः ॥ ८८ ॥
like bright lightning blazing on a cloud reddened by twilight. Raising her, in that state, her co-wives, very distressed,
पर्यवस्थापयामासू रुदत्यो रुदतीं भृशम् । किं ते न विदिता देवि लोकानां स्थितिरध्रुवा ॥ ८९ ॥
weeping, steadied her as she wept bitterly: “Do you not know, queen, that the state of the worlds is unstable,
दशाविभागपर्याये राज्ञां वै चञ्चलाः श्रियः । इत्येवमुच्यमाना सा सशब्दं प्ररुरोद ह ॥ ९० ॥
“that in the turn of changing conditions the fortunes of kings are fickle?” Spoken to so, she wept aloud,
स्नपयन्ती तदास्रेण स्तनौ वक्त्रं सुनिर्मलम् । एतस्मिन्नन्तरे रामो विभीषणमुवाच ह ॥ ९१ ॥
bathing her breasts and spotless face with tears then. Meanwhile Rama said to Vibhishana:
संस्कारः क्रियतां भ्रातुः स्त्रीगणः परिसान्त्व्यताम् । तमुवाच ततो धीमान् विभीषण इदं वचः ॥ ९२ ॥
“Let your brother’s rites be performed; let the band of women be comforted.” Then wise Vibhishana said these words,
विमृश्य बुद्ध्या प्रश्रितं धर्मार्थसहितं हितम् । त्यक्तधर्मव्रतं क्रूरं नृशंसमनृतं तथा ॥ ९३ ॥
having reflected with his mind, modest, joined with dharma and sense, beneficial: “One who abandoned dharma and vows, cruel, pitiless and untruthful,
नाहमर्हामि संस्कर्तुं परदाराभिमर्शनम् । भ्रातृरूपो हि मे शत्रुरेष सर्वाहिते रतः ॥ ९४ ॥
“a violator of others’ wives, I am not fit to give rites; for this enemy in the form of a brother was devoted to the harm of all.
रावणो नार्हते पूजां पूज्योऽपि गुरुगौरवात् । नृशंस इति मां राम वक्ष्यन्ति मनुजा भुवि ॥ ९५ ॥
“Ravana does not deserve worship, though worthy of honour from respect for an elder. Men on earth will call me cruel, Rama;
श्रुत्वा तस्यागुणान् सर्वे वक्ष्यन्ति सुकृतं पुनः । तच्छ्रुत्वा परमप्रीतो रामो धर्मभृतां वरः ॥ ९६ ॥
“hearing his faults, all will say again that it was well done.” Hearing that, Rama, best of upholders of dharma, greatly pleased,
विभीषणमुवाचेदं वाक्यज्ञं वाक्यकोविदः । तवापि मे प्रियं कार्यं त्वत्प्रभावान्मया जितम् ॥ ९७ ॥
master of speech, said these words to Vibhishana, who knew how to speak: “What is dear to you, too, must be done by me; by your power I have won.
अवश्यं तु क्षमं वाच्यो मया त्वं राक्षसेश्वर । अधर्मानृतसंयुक्तः कामं त्वेष निशाचरः ॥ ९८ ॥
“But you must surely be told what is fitting by me, lord of the rakshasas. This night-wanderer was joined with adharma and untruth, granted;
तेजस्वी बलवाञ्छूरः संग्रामेषु च नित्यशः । शतक्रतुमुखैर्देवैः श्रूयते न पराजितः ॥ ९९ ॥
“but he was radiant, mighty and brave in battles always; it is heard that he was never defeated by the gods led by Indra of a hundred sacrifices.
महात्मा बलसम्पन्नो रावणो लोकरावणः । मरणान्तानि वैराणि निर्वृत्तं नः प्रयोजनम् ॥ १०० ॥
“Great-souled, endowed with strength, was Ravana, who made the worlds cry. Enmities end with death; our purpose is accomplished.
क्रियतामस्य संस्कारो ममाप्येष यथा तव । त्वत्सकाशान्महाबाहो संस्कारं विधिपूर्वकम् ॥ १०१ ॥
“Let his rites be performed; he is mine as he is yours. From you, mighty-armed one, funeral rites according to rule
क्षिप्रमर्हति धर्मेण त्वं यशोभाग् भविष्यसि । राघवस्य वचः श्रुत्वा त्वरमाणो विभीषणः ॥ १०२ ॥
“he deserves quickly, by dharma; you will be a sharer in glory.” Hearing Raghava’s words, Vibhishana, hurrying,
संस्कारयितुमारेभे भ्रातरं रावणं हतम् । स प्रविश्य पुरीं लङ्कां राक्षसेन्द्रो विभीषणः ॥ १०३ ॥
began to have the rites performed for his brother Ravana, who had been killed. Entering the city of Lanka, Vibhishana, lord of the rakshasas,
रावणस्याग्निहोत्रं तु निर्यापयति सत्वरम् । शकटान् दारुरूपाणि अग्नीन् वै याजकांस्तथा ॥ १०४ ॥
quickly brought out Ravana’s sacred fire, carts and loads of wood, fires and likewise priests,
तथा चन्दनकाष्ठानि काष्ठानि विविधानि च । अगरूणि सुगन्धीनि गन्धांश्च सुरभींस्तथा ॥ १०५ ॥
and likewise sandalwood logs and woods of many kinds, fragrant aloes and sweet-smelling scents,
मणिमुक्ताप्रवालानि निर्यापयति राक्षसः । आजगाम मुहूर्तेन राक्षसैः परिवारितः ॥ १०६ ॥
gems, pearls and coral, the rakshasa brought out. He came in a moment, surrounded by rakshasas.
ततो माल्यवता सार्धं क्रियामेव चकार सः । सौवर्णीं शिबिकां दिव्यामारोप्य क्षौमवाससम् ॥ १०७ ॥
Then, with Malyavan, he performed the rite itself. Placing on a heavenly golden palanquin, dressed in linen,
रावणं राक्षसाधीशमश्रुवर्णमुखा द्विजाः । तूर्यघोषैश्च विविधैः स्तुवद्भिश्चाभिनन्दितम् ॥ १०८ ॥
Ravana, overlord of the rakshasas, the brahmins, their faces tear-coloured, honoured with many sounds of instruments and with praisers,
पताकाभिश्च चित्राभिः सुमनोभिश्च चित्रिताम् । उत्क्षिप्य शिबिकां तां तु विभीषणपुरोगमाः ॥ १०९ ॥
decorated with bright flags and flowers, raising that palanquin, those led by Vibhishana,
दक्षिणाभिमुखाः सर्वे गृह्य काष्ठानि भेजिरे । अग्नयो दीप्यमानास्ते तदाध्वर्युसमीरिताः ॥ ११० ॥
all facing south, taking the wood, went. Those blazing fires, carried then by the officiating priest,
शरणाभिगताः सर्वे पुरस्तात् तस्य ते ययुः । अन्तःपुराणि सर्वाणि रुदमानानि सत्वरम् ॥ १११ ॥
all those who had come for refuge went before him. All the inner apartments, weeping, hurriedly
पृष्ठतोऽनुययुस्तानि प्लवमानानि सर्वतः । रावणं प्रयते देशे स्थाप्य ते भृशदुःखिताः ॥ ११२ ॥
followed behind, running on every side. Placing Ravana in a pure place, deeply grieved,
चितां चन्दनकाष्ठैश्च पद्मकोशीरचन्दनैः । ब्राह्म्या संवर्तयामासू राङ्कवास्तरणावृताम् ॥ ११३ ॥
they built a pyre with sandalwood logs, with padmaka, ushira and sandal, by the Vedic rite, covered with a spread of deerskin.
प्रचक्रू राक्षसेन्द्रस्य पितृमेधमनुत्तमम् । वेदिं च दक्षिणाप्राचीं यथास्थानं च पावकम् ॥ ११४ ॥
They performed the unsurpassed ancestral sacrifice of the rakshasa lord, and the altar to the south-east, and the fire in its place.
पृषदाज्येन सम्पूर्णं स्रुवं स्कन्धे प्रचिक्षिपुः । पादयोः शकटं प्रापुरूर्वोश्चोलूखलं तदा ॥ ११५ ॥
They placed the ladle full of curdled ghee on his shoulder; they put the cart at his feet and the mortar at his thighs then,
दारुपात्राणि सर्वाणि अरणिं चोत्तरारणिम् । दत्त्वा तु मुसलं चान्यं यथास्थानं विचक्रमुः ॥ ११६ ॥
all the wooden vessels, the lower and upper fire-sticks, and having given the pestle and the rest, they set each in its place,
शास्त्रदृष्टेन विधिना महर्षिविहितेन च । तत्र मेध्यं पशुं हत्वा राक्षसेन्द्रस्य राक्षसाः ॥ ११७ ॥
by the rite seen in the scriptures and laid down by the great sages. Having killed there a fit animal for the rakshasa lord, the rakshasas
परिस्तरणिकां राज्ञो घृताक्तां समवेशयन् । गन्धैर्माल्यैरलंकृत्य रावणं दीनमानसाः ॥ ११८ ॥
laid the ghee-smeared covering on the king. Adorning Ravana with scents and garlands, sad at heart,
विभीषणसहायास्ते वस्त्रैश्च विविधैरपि । लाजैरवकिरन्ति स्म बाष्पपूर्णमुखास्तथा ॥ ११९ ॥
those helpers of Vibhishana, with many kinds of clothes too, scattered parched grain, their faces full of tears.
स ददौ पावकं तस्य विधियुक्तं विभीषणः । स्नात्वा चैवार्द्रवस्त्रेण तिलान् दर्भविमिश्रितान् ॥ १२० ॥
Vibhishana gave him the fire, according to rule; and having bathed, in wet clothes, sesame mixed with darbha grass,
उदकेन च सम्मिश्रान् प्रदाय विधिपूर्वकम् । ताः स्त्रियोऽनुनयामास सान्त्वयित्वा पुनः पुनः ॥ १२१ ॥
mixed with water, he offered according to rule. He persuaded those women, comforting them again and again:
गम्यतामिति ताः सर्वा विविशुर्नगरं ततः । प्रविष्टासु पुरीं स्त्रीषु राक्षसेन्द्रो विभीषणः । रामपार्श्वमुपागम्य समतिष्ठद् विनीतवत् ॥ १२२ ॥
“Go.” They all then entered the city. When the women had entered the city, Vibhishana, lord of the rakshasas, coming to Rama’s side, stood humbly.
रामोऽपि सह सैन्येन ससुग्रीवः सलक्ष्मणः । हर्षं लेभे रिपुं हत्वा वृत्रं वज्रधरो यथा ॥ १२३ ॥
Rama too, with his army, with Sugriva, with Lakshmana, attained joy, having killed his enemy, as the thunderbolt-holder did at Vritra’s killing.
ततो विमुक्त्वा सशरं शरासनं महेन्द्रदत्तं कवचं स तन्महत् । विमुच्य रोषं रिपुनिग्रहात् ततो रामः स सौम्यत्वमुपागतोऽरिहा ॥ १२४ ॥
Then, laying down his bow with its arrows and that great armour given by great Indra, giving up the anger born of subduing the enemy, Rama, slayer of foes, returned to gentleness.