६.५२.१
तदुक्तमतिकायस्य बलिनो बाहुशालिनः ।
कुम्भकर्णस्य वचनं श्रुत्वोवाच महोदरः ॥
कुम्भकर्णस्य वचनं श्रुत्वोवाच महोदरः ॥
Summary
AI
Hearing those words spoken by the powerful and mighty-armed *Kumbhakarṇa*, who possessed a colossal body, *Mahodara* replied.
M N Dutt
Hearing the speech of the huge-bodied, longarmed and mighty Kumbhkarma, Mahodara said.
६.५२.२
कुम्भकर्णकुले जातो धृष्टः प्राकृतदर्शनः ।
अवलिप्तो न शक्नोषि कृत्यं सर्वत्र वेदितुम् ॥
अवलिप्तो न शक्नोषि कृत्यं सर्वत्र वेदितुम् ॥
Summary
AI
O *Kumbhakarṇa*, though born in a noble lineage, you are arrogant, possessed of a vulgar outlook, and conceited; therefore, you are unable to understand what needs to be done in all situations.
M N Dutt
O Kumbhakarņa, although sprung in a noble line, you are wondrous haughty and of a vulgar form; and you are not everywhere competent to discern your course.
६.५२.३
न हि राजा न जानीते कुम्भकर्ण नयानयौ ।
त्वं तु कैशोरकाद्धृष्टः केवलं वक्तुमिच्छसि ॥
त्वं तु कैशोरकाद्धृष्टः केवलं वक्तुमिच्छसि ॥
Summary
AI
O *Kumbhakarṇa*, the King indeed understands what is prudent and what is not. You, however, have been arrogant since your youth and merely wish to speak.
M N Dutt
It certainly cannot well be that the king cannot distinguish between proper and improper; but you has from your youth upwards been insolent; and your joy is in talking perenially.
६.५२.४
स्थानं वृद्धिं च हानिं च देशकालविभागवित् ।
आत्मनश्च परेषां च बुध्यते राक्षसर्षभ ॥
आत्मनश्च परेषां च बुध्यते राक्षसर्षभ ॥
Summary
AI
O best of *rākṣasas*, the King, who understands the divisions of time and place, perceives the status, progress, and decline of both himself and his enemies.
M N Dutt
But the foremost of the Raksasa is versed in place and increase and injury, and know the duties touching season and place, and how to advance his own party and lower that of the foe.
६.५२.५
यत्तु शक्यं बलवता कर्तुं प्राकृतबुद्धिना ।
अनुपासितवृद्धेन कः कुर्यात्तादृशं बुधः ॥
अनुपासितवृद्धेन कः कुर्यात्तादृशं बुधः ॥
Summary
AI
What wise man would act as a powerful person with a vulgar intellect, who has never served his elders, might act?
M N Dutt
But what person ever act according to what is proposed feebly by one having strength, yet of inferior intelligence, and who has never respected the aged.
६.५२.६
यांस्तु धर्मार्थकामांस्त्वं ब्रवीषि पृथगाश्रयान् ।
अनुबोद्धुं स्वभावेन न हि लक्षणमस्ति ते ॥
अनुबोद्धुं स्वभावेन न हि लक्षणमस्ति ते ॥
Summary
AI
You speak of virtue, wealth, and pleasure as having separate bases, but by your very nature, you lack the capacity to comprehend them properly.
M N Dutt
You are not naturally competent to understand what you yourself says touching the opposed virtue, profit and desire.
६.५२.७
कर्म चैव हि सर्वेषां कारणानां प्रयोजनम् ।
श्रेयः पापीयसां चात्र फलं भवति कर्मणाम् ॥
श्रेयः पापीयसां चात्र फलं भवति कर्मणाम् ॥
Summary
AI
Action is the purpose of all causes. In this world, the results of actions turn out to be either auspicious or sinful.
६.५२.८
निःश्रेयस फलावेव धर्मार्थावितरावपि ।
अधर्मानर्थयोः प्राप्तिः फलं च प्रत्यवायिकम् ॥
अधर्मानर्थयोः प्राप्तिः फलं च प्रत्यवायिकम् ॥
Summary
AI
Virtue and wealth, as well as the others, result in ultimate good. However, the attainment of vice and unprofitableness results in calamitous consequences.
६.५२.९
ऐहलौकिकपारत्र्यं कर्म पुम्भिर्निषेव्यते ।
कर्माण्यपि तु कल्प्यानि लभते काममास्थितः ॥
कर्माण्यपि तु कल्प्यानि लभते काममास्थितः ॥
Summary
AI
Men perform actions for the sake of results in this world and the next. One who is established in desire obtains the fruits of those ordained actions.
६.५२.१०
तत्र कॢप्तमिदं राज्ञा हृदि कार्यं मतं च नः ।
शत्रौ हि साहसं यत्स्यात्किमिवात्रापनीयते ॥
शत्रौ हि साहसं यत्स्यात्किमिवात्रापनीयते ॥
Summary
AI
This undertaking has been decided by the King in his heart and is also our opinion. Since rashness against an enemy is what is required, what is there to be found fault with here?
६.५२.११
एकस्यैवाभियाने तु हेतुर्यः प्रकृतस्त्वया ।
तत्राप्यनुपपन्नं ते वक्ष्यामि यदसाधु च ॥
तत्राप्यनुपपन्नं ते वक्ष्यामि यदसाधु च ॥
Summary
AI
Regarding the reason you proposed for marching alone against the enemy, I shall tell you why it is illogical and improper.
M N Dutt
Did you show the reasons for your taking the field alone? But I shall point you out what is improper and unreasonable in this (proposed) course.
६.५२.१२
येन पूर्वं जनस्थाने बहवोऽतिबला हताः ।
राक्षसा राघवं तं त्वं कथमेको जयिष्यसि ॥
राक्षसा राघवं तं त्वं कथमेको जयिष्यसि ॥
Summary
AI
How will you, alone, defeat that *Rāghava* who previously killed many extremely powerful *rākṣasas* in *Janasthāna*?
M N Dutt
How shall you alone vanquish that Rāghava who formerly routed in Jansthāna innumerable Rākşasas possessed of exceeding strength?
६.५२.१३
ये पुरा निर्जितास्तेन जनस्थाने महौजसः ।
राक्षसांस्तान्पुरे सर्वान्भीतानद्यापि पश्यसि ॥
राक्षसांस्तान्पुरे सर्वान्भीतानद्यापि पश्यसि ॥
Summary
AI
Even now, you can see all those mighty *rākṣasas* in the city who were previously defeated by him in *Janasthāna*, still living in fear.
M N Dutt
Did you not today in the palace behold those powerful Rākşasas that had been beaten in Janasthana-cowed down in fear?
६.५२.१४
तं सिंहमिव संक्रुद्धं रामं दशरथात्मजम् ।
सर्पं सुप्तमिवाबुद्ध्या प्रबोधयितुमिच्छसि ॥
सर्पं सुप्तमिवाबुद्ध्या प्रबोधयितुमिच्छसि ॥
Summary
AI
You wish to awaken *Rāma*, the son of *Daśaratha*, who is like an enraged lion or a sleeping serpent, through your lack of intelligence.
M N Dutt
Alas! you wished to awake Rima, son to Daśaratha-knowing full well that le resembles an enraged lion or a sleeping serpeni.
६.५२.१५
ज्वलन्तं तेजसा नित्यं क्रोधेन च दुरासदम् ।
कस्तं मृत्युमिवासह्यमासादयितुमर्हति ॥
कस्तं मृत्युमिवासह्यमासादयितुमर्हति ॥
Summary
AI
Who is capable of approaching him, who is always blazing with splendor, difficult to attack due to his wrath, and unbearable like Death himself?
M N Dutt
But whom does it behove to confront him ever flaming in energy, difficult of being approached when enraged, and unbearable even like Death himself?
६.५२.१६
संशयस्थमिदं सर्वं शत्रोः प्रतिसमासने ।
एकस्य गमनं तत्र न हि मे रोचते तव ॥
एकस्य गमनं तत्र न हि मे रोचते तव ॥
Summary
AI
In facing the enemy, everything is fraught with doubt. Therefore, your marching there alone does not please me at all.
M N Dutt
On approaching the foe, this whole host itself shall be imperilled: and therefore, my child, your marching alone does nowise recommend itself to me.
६.५२.१७
हीनार्थस्तु समृद्धार्थं को रिपुं प्राकृतो यथा ।
निश्चितं जीवितत्यागे वशमानेतुमिच्छति ॥
निश्चितं जीवितत्यागे वशमानेतुमिच्छति ॥
Summary
AI
Who, being deficient in resources, would wish to subdue an enemy abundant in resources and determined to give up his life, like a common person?
M N Dutt
Who is there that, albeit weak bent on renouncing his life, wish to bring under subjection a foe that is powerful, as if he would act with reference to one that is inferior?
६.५२.१८
यस्य नास्ति मनुष्येषु सदृशो राक्षसोत्तम ।
कथमाशंससे योद्धुं तुल्येनेन्द्रविवस्वतोः ॥
कथमाशंससे योद्धुं तुल्येनेन्द्रविवस्वतोः ॥
Summary
AI
O best of *rākṣasas*, how do you hope to fight one who has no equal among men and who is comparable to *Indra* and the Sun?
M N Dutt
O foremost of Rākasas, why did you wish to fight with him whose peer there is none among men, and who is equal to Indra and Vavasvata himself?
६.५२.१९
एवमुक्त्वा तु संरब्धं कुम्भकर्णं महोदरः ।
उवाच रक्षसां मध्ये रावणो लोकरावणम् ॥
उवाच रक्षसां मध्ये रावणो लोकरावणम् ॥
Summary
AI
Having thus spoken to the agitated *Kumbhakarṇa*, *Mahodara* then addressed *Rāvaṇa*, the tormentor of the worlds, in the midst of the *rākṣasas*.
M N Dutt
Having said this to Kumbhakarņa wrought up with wrath, Mahodara addressed that destroyer of creature-Ravana-in the midst of the Raksasas.
६.५२.२०
लब्ध्वा पुनस्तां वैदेहीं किमर्थं त्वं प्रजल्पसि ।
यदेच्छसि तदा सीता वशगा ते भविष्यति ॥
यदेच्छसि तदा सीता वशगा ते भविष्यति ॥
Summary
AI
Having already obtained that daughter of *Videha*, why do you talk so much? Whenever you wish, *Sītā* will come under your control.
M N Dutt
Having already obtained Vaidehi, why did you delay ? If you wish it, Sītā shall come under your control.
६.५२.२१
दृष्टः कश्चिदुपायो मे सीतोपस्थानकारकः ।
रुचितश्चेत्स्वया बुद्ध्या राक्षसेश्वर तं शृणु ॥
रुचितश्चेत्स्वया बुद्ध्या राक्षसेश्वर तं शृणु ॥
Summary
AI
O Lord of Rākṣasas, I have envisioned a certain strategy that will cause Sītā to come to you. If it pleases your intellect, please listen to it.
M N Dutt
I have perceived a way as to how Sītā may smile upon you. Do you listen: and should it please you; act you accordingly.
६.५२.२२
अहं द्विजिह्वः संह्रादी कुम्भकर्णो वितर्दनः ।
पञ्चरामवधायैते निर्यान्तीत्यवघोषय ॥
पञ्चरामवधायैते निर्यान्तीत्यवघोषय ॥
Summary
AI
Proclaim that I, Dvijihva, Saṃhrādī, Kumbhakarṇa, and Vitardana—the five of us—are setting out for the destruction of Rāma.
M N Dutt
Do you proclaim it about that I and Dvijihva and Samhrādī, and Kumbhakarņa and Vitardanathese five-are marching for compassing the destruction of Rāma.
६.५२.२३
ततो गत्वा वयं युद्धं दास्यामस्तस्य यत्नतः ।
जेष्यामो यदि ते शत्रून्नोपायैः कृत्यमस्ति नः ॥
जेष्यामो यदि ते शत्रून्नोपायैः कृत्यमस्ति नः ॥
Summary
AI
Then, having gone, we shall diligently give battle to him. If we conquer your enemies in combat, then we have no need for further stratagems.
M N Dutt
We, marching out, shall battle with Rāma, putting forth our uttermost. And if we succeed in securing victory, no expedient need we resort to (or bringing Sītā round).
६.५२.२४
अथ जीवति नः शत्रुर्वयं च कृतसंयुगाः ।
ततः समभिपत्स्यामो मनसा यत्समीक्षितुम् ॥
ततः समभिपत्स्यामो मनसा यत्समीक्षितुम् ॥
Summary
AI
However, if our enemy survives after we have fought the battle, we shall then resort to what has been planned in the mind.
M N Dutt
But if our foe live after fight and we also having faught the fight, then shall we do what I conceive in my mind.
६.५२.२५
वयं युद्धादिहैष्यामो रुधिरेण समुक्षिताः ।
विदार्य स्वतनुं बाणै रामनामाङ्कितैः शितैः ॥
विदार्य स्वतनुं बाणै रामनामाङ्कितैः शितैः ॥
Summary
AI
We shall return here from the battle, drenched in blood, having pierced our own bodies with sharp arrows inscribed with the name of Rāma.
M N Dutt
We shall come hither from the field, bathed in blood, and having our bodies cleft with arrows marked with the name of Rama. And we shall give out that both Ráma and Lakşmaņa have been eaten up by us And then we Shall hold your feet, saying, 'Do you gratify us'.
६.५२.२६
भक्षितो राघवोऽस्माभिर्लक्ष्मणश्चेति वादिनः ।
तव पादौ ग्रहीष्यामस्त्वं नः काम प्रपूरय ॥
तव पादौ ग्रहीष्यामस्त्वं नः काम प्रपूरय ॥
Summary
AI
Declaring that Rāghava and Lakṣmaṇa have been devoured by us, we will grasp your feet. Then, you should grant our desires.
M N Dutt
We shall come hither from the field, bathed in blood, and having our bodies cleft with arrows marked with the name of Rama. And we shall give out that both Ráma and Lakşmaņa have been eaten up by us And then we Shall hold your feet, saying, 'Do you gratify us'.
६.५२.२७
ततोऽवघोषय पुरे गजस्कन्धेन पार्थिव ।
हतो रामः सह भ्रात्रा ससैन्य इति सर्वतः ॥
हतो रामः सह भ्रात्रा ससैन्य इति सर्वतः ॥
Summary
AI
O King, then proclaim everywhere in the city by a messenger on an elephant's back that Rāma, along with his brother and his entire army, has been slain.
M N Dutt
Then, O king, do you through Gajaskandha publish it all round that Ráma has been slain along with his brother and the army.
६.५२.२८
प्रीतो नाम ततो भूत्वा भृत्यानां त्वमरिंदम ।
भोगांश्च परिवारांश्च कामांश्च वसुदापय ॥
भोगांश्च परिवारांश्च कामांश्च वसुदापय ॥
Summary
AI
O Vanquisher of Enemies, then pretending to be pleased, bestow enjoyments, attendants, desired objects, and wealth upon your servants.
M N Dutt
O repressor of foes, (pretending to be) well pleased, do you dispense-viands, and servants, and objects of enjoyments, and wealth to your retainers; and to the many heroes and warriors distribute wreaths and attires and unguents. And do you (Simulating) delight drink.
६.५२.२९
ततो माल्यानि वासांसि वीराणामनुलेपनम् ।
पेयं च बहु योधेभ्यः स्वयं च मुदितः पिब ॥
पेयं च बहु योधेभ्यः स्वयं च मुदितः पिब ॥
Summary
AI
Then give garlands, garments, and ointments to the heroes, and plenty of drinks to the warriors, while you yourself drink joyfully.
M N Dutt
O repressor of foes, (pretending to be) well pleased, do you dispense-viands, and servants, and objects of enjoyments, and wealth to your retainers; and to the many heroes and warriors distribute wreaths and attires and unguents. And do you (Simulating) delight drink.
६.५२.३०
ततोऽस्मिन्बहुलीभूते कौलीने सर्वतो गते ।
प्रविश्याश्वास्य चापि त्वं सीतां रहसि सान्त्वय ।
धनधान्यैश्च कामैश्च रत्नैश्चैनां प्रलोभय ॥
प्रविश्याश्वास्य चापि त्वं सीतां रहसि सान्त्वय ।
धनधान्यैश्च कामैश्च रत्नैश्चैनां प्रलोभय ॥
Summary
AI
Then, when this rumor has spread far and wide, enter and console Sītā. Comfort her in private and tempt her with wealth, grain, desired objects, and jewels.
M N Dutt
On this report-name that Rāma has been eaten up by the Rākşasas along with his friends, having spread round and round entering (the Asoka wood), and soothing and pacifying Sītā in solitude, Allure her with corn and riches and gems.
६.५२.३१
अनयोपधया राजन्भयशोकानुबन्धया ।
अकामा त्वद्वशं सीता नष्टनाथा गमिष्यति ॥
अकामा त्वद्वशं सीता नष्टनाथा गमिष्यति ॥
Summary
AI
O King, by this deception involving fear and grief, Sītā, believing her protector is lost, will unwillingly come under your control.
M N Dutt
By this deceit, О king, working powerfully through Sītā's sorrow, she albeit unwilling, shall, having lost her lord, come under your control.
६.५२.३२
रञ्जनीयं हि भर्तारं विनष्टमवगम्य सा ।
नैराश्यात्स्त्रीलघुत्वाच्च त्वद्वशं प्रतिपत्स्यते ॥
नैराश्यात्स्त्रीलघुत्वाच्च त्वद्वशं प्रतिपत्स्यते ॥
Summary
AI
Having understood her beloved husband to be destroyed, she will surrender to your power out of despair and the natural frailty of women.
M N Dutt
Losing her charming husband, she from despair and female railty, shall come under your away.
६.५२.३३
सा पुरा सुखसंवृद्धा सुखार्हा दुःखकर्षिता ।
त्वय्यधीनः सुखं ज्ञात्वा सर्वथोपगमिष्यति ॥
त्वय्यधीनः सुखं ज्ञात्वा सर्वथोपगमिष्यति ॥
Summary
AI
She who was previously raised in comfort and deserves happiness, being tormented by grief and realizing that her happiness now depends on you, will approach you in every way.
M N Dutt
Having formerly been brought up in happiness, she, although worthy of felicity, (ultimately) had come by misfortune. And now finding happiness to be in your custody, she shall unreservedly come over to you.
६.५२.३४
एतत्सुनीतं मम दर्शनेन
रामं हि दृष्ट्वैव भवेदनर्थः ।
इहैव ते सेत्स्यति मोत्सुको भू
र्महानयुद्धेन सुखस्य लाभः ॥
रामं हि दृष्ट्वैव भवेदनर्थः ।
इहैव ते सेत्स्यति मोत्सुको भू
र्महानयुद्धेन सुखस्य लाभः ॥
Summary
AI
In my view, this is the best policy; for merely seeing Rāma would lead to disaster. Without a battle, you will achieve a great gain of happiness right here; do not be anxious.
M N Dutt
In my opinion this is the proper course to follow. As soon as you see Rāma, evil shall befall you. Remain here. Do not wish (to go to the field). By refraining from fight, you shall acquire great good.
६.५२.३५
अनष्टसैन्यो ह्यनवाप्तसंशयो
रिपूनयुद्धेन जयञ्जनाधिप ।
यशश्च पुण्यं च महन्महीपते
श्रियं च कीर्तिं च चिरं समश्नुते ॥
रिपूनयुद्धेन जयञ्जनाधिप ।
यशश्च पुण्यं च महन्महीपते
श्रियं च कीर्तिं च चिरं समश्नुते ॥
Summary
AI
O King, Lord of People, a ruler who conquers his enemies without war—his army remaining intact and himself free from doubt—enjoys great fame, merit, prosperity, and glory for a long time.
M N Dutt
O lord of people, by conquering the foe without battle, you without losing your forces and putting yourself to peril, you, O lord of earth, shall attain fame and high religious merit, and prosperity and renown for ever and for ever.
॥ इति युद्धकाण्डे द्विपञ्चाशः सर्गः ॥
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