Chapter 31

Aranya Kanda - Book Of Forest

VERSE 1

त्वरमणः ततो गत्वा जनस्थानात् अकंपनः
प्रविश्य लंकाम् वेगेन रावणम् वाक्यम् अब्रवीत्

tvaramaṇaḥ tato gatvā janasthānāt akaṃpanaḥ
praviśya laṃkām vegena rāvaṇam vākyam abravīt

SYNONYMS

tataḥ: then | akampanaḥ tvaramaṇaḥ: Akampana, hurriedly | janasthānāt gatvā: from Janasthaana, on going | vegena lankām praviśya: speedily, Lanka, entering | rāvaṇam vākyam abravīt: to Ravana, word, spoke. |

TRANSLATION

Then on going hurriedly from Janasthaana and on speedily entering Lanka Akampana spoke these words to Ravana. [3-31-1]

VERSE 2

जनस्थान स्थिता राजन् रक्षसा बहवो हताः
खरः च निहतः संख्ये क्थंचित् अहम् आगतः

janasthāna sthitā rājan rakṣasā bahavo hatāḥ
kharaḥ ca nihataḥ saṃkhye kthaṃcit aham āgataḥ

SYNONYMS

rājan: oh, king | janasthāna sthitā: in Janasthaana, positioned | bahavaḥ rakśasā hatāḥ: many, demons, are killed | samkhye kharaḥ ca nihataḥ: in war, Khara, also, killed | aham kathamcit āgataḥ: I have, somehow, come here. |

TRANSLATION

"Oh, king, many demons positioned in Janasthaana are killed, Khara is also killed in war, and somehow I have come here. [3-31-2]

PURPORT

dhvani/allusion: Janasthaana is the castle-gateway to Lanka. Lanka is a city built within its castle-walls and it has no countrysides or villages at least, annexing it. If Janasthaana is ruined, Lanka is also going ruin soon, because none can crossover the bulwark-like-Janasthaana. raajan 'oh, king of demons...' 'when demons in Janasthaana are ruined, your kingship gets ruined...' bahavaH 'many...' 'not one or two, many demons that are guarding Lanka from Janasthaana are hataaH 'dead...' Then Ravana may ask 'what is it Khara doing then?' kharaH ca 'Khara, also' is dead. By this ca 'also' Trishira, Duushana etc., are also reported as dead.
VERSE 3

एवम् उक्तो दशग्रीवः क्रुद्धः संरकत लोचनः
अकंपनम् उवाच इदम् निर्दहन् इव तेजसा

evam ukto daśagrīvaḥ kruddhaḥ saṃrakata locanaḥ
akaṃpanam uvāca idam nirdahan iva tejasā

SYNONYMS

evam uktaḥ daśa grīvaḥ: thus, said to, ten, faced [ten-voiced, ten-headed] one [Ravana] | kruddhaḥ samrakata locanaḥ: infuriated, with bloodshot, eyes | akampanam uvāca idam: to Akampana, spoke, this | [cakśuṣā] tejasā nirdahan iva: with his [eyes,] radiance, to burn down [whole world,] as though. |

TRANSLATION

Thus said, then that ten-faced Ravana is infuriated with bloodshot eyes, and as though to burn down whole world with his radiance he spoke this to Akampana. [3-31-3]

VERSE 4

केन भीमम् जनस्थानम् हतम् मम परासुना
को हि सर्वेषु लोकेषु गतिम् न अधिगमिष्यति

kena bhīmam janasthānam hatam mama parāsunā
ko hi sarveṣu lokeṣu gatim na adhigamiṣyati

SYNONYMS

para asunā: by one with gone, lives [one whose lives are gone, ci-devant, dead and gone] | kena: by whom | mama bhīmam janasthānam: my, indomitable, Janasthaana | hatam: is destroyed | sarveṣu lokeṣu: in all, worlds | kaḥ: who is it | gatim na adhigamiṣyati hi = recourse, not, attains, indīd: who chose not to survive in any world. |

TRANSLATION

"Who is that dead-and-gone that has destroyed my indomitable Janasthaana? Who is it that has indeed opted for no recourse in all of the worlds? [3-31-4]

VERSE 5

न हि मे विप्रियम् कृता शक्यम् मघवता सुखम्
प्रप्तुम् वैश्रवणेन अपि न यमेन च विष्णुना

na hi me vipriyam kṛtā śakyam maghavatā sukham
praptum vaiśravaṇena api na yamena ca viṣṇunā

SYNONYMS

me vi priyam kṛtā = to me, against, appreciable [unappreciative dīd,] on doing: evoking indignation | maghavatā sukham praptum: by Indra, happiness | na śakyam hi: to get, not, possible, really | vaiśravaṇena api: by Kubera, even | na: not [possible] | yamena na: by Yama, no | na ca viṣṇunā: not, even, by Vishnu. |

TRANSLATION

"Evoking indignation in me it is really impossible for Indra to be happy; even for Kubera - no; for Yama - no; why them, even Vishnu cannot be happy. [3-31-5]

VERSE 6

कालस्य च अपि अहम् कलो दहेयम् अपि पावकम्
मृत्युम् मरण धर्मेण संयोजयितुम् उत्सहे

kālasya ca api aham kalo daheyam api pāvakam
mṛtyum maraṇa dharmeṇa saṃyojayitum utsahe

SYNONYMS

aham kālasya ca api kalaḥ: I am, of Time-god, also, even, the [end] Time | pāvakam api daheyam: Fire-god, even, I will burn down | mṛtyum maraṇa dharmeṇa: Death, deathliness, with the virtue of | sam yojayitum: to conjoin with | utsahe = ī enthuse: capable of. |

TRANSLATION

"I am the End-Time for the Time-god himself, I will burn down the Fire-god, and I am capable of conjoining Death with the virtue of deathliness. [3-31-6]

VERSE 7

वातस्य तरसा वेगम् निहन्तुम् अपि च उत्सहे
दहेयम् अपि संक्रुद्धः तेजसा आदित्य पावकौ

vātasya tarasā vegam nihantum api ca utsahe
daheyam api saṃkruddhaḥ tejasā āditya pāvakau

SYNONYMS

samkruddhaḥ: if enraged | tejasā: with my radiance | āditya pāvakau api: Sun-god, Fire-god, even | daheyam: I will incinerate | tarasā = by my spīd: impetuosity | vātasya vegam api ca: Air-god's, speed, also, even | nihantum utsahe: to kill [ to halt,] I am excited to. |

TRANSLATION

"If I am enraged I will incinerate Sun-god or Fire-god just with my radiance, I will halt even the impetuosity of Wind-god with that of mine." Thus Ravana said about himself. [3-31-7]

VERSE 8

तथा क्रुद्धम् दशग्रीवम् कृतांजलिः अकंपनः
भयात् संदिग्धया वचा रावणम् याचते अभयम्

tathā kruddham daśagrīvam kṛtāṃjaliḥ akaṃpanaḥ
bhayāt saṃdigdhayā vacā rāvaṇam yācate abhayam

SYNONYMS

akampanaḥ kṛta anjaliḥ: Akampana, with adjoined-palms | tathā kruddham daśagrīvam: in that way, at the enraged, decahedral demon [Ravana] | bhayāt samdigdhayā vacā: with fear, hesitant, with voice | rāvaṇam a bhayam yācate: with Ravana, no, fear [clemency,] besought. |

TRANSLATION

Akampana with his palms adjoined and voice hesitant with fear sought for the clemency of that decahedral demon Ravana who is enraged in that way. [3-31-8]

PURPORT

The words decahedron, decahedral - a solid figure with ten faces - are the fancied usage for Ten-Throated or Ten-Faced demon. Ravana has also got the name of dashagriiva, and he is a 'solid' demon.
VERSE 9

दशग्रीवो अभयम् तस्मै प्रददौ रक्षसाम् वरः
स विस्रब्धो अब्रवीत् वाक्यम् असंदिग्धम् अकंपनः

daśagrīvo abhayam tasmai pradadau rakṣasām varaḥ
sa visrabdho abravīt vākyam asaṃdigdham akaṃpanaḥ

SYNONYMS

rakśasām varaḥ: among demons, the supreme | daśagrīvaḥ: ten headed Ravana | tasmai abhayam pradadau: to him [to Akampana,] pardon, gave | saḥ akampanaḥ: he that, Akampana | visrabdhaḥ: trusting in | a sandigdham: not, falteringly | vākyam abravīt: sentence, said. |

TRANSLATION

When the supremo of demons Dasha-griiva pardoned him then that Akampana spoke these words, unfalteringly and trustfully. [3-31-9]

VERSE 10

पुत्रो दशरथः ते सिंह संहननो युवा
रामो नाम महास्कंधो वृत्त आयत महाभुजः

putro daśarathaḥ te siṃha saṃhanano yuvā
rāmo nāma mahāskaṃdho vṛtta āyata mahābhujaḥ

SYNONYMS

simha samhananaḥ: lion like, in built | yuvā: youthful one | putraḥ daśarathaḥ: son, of Dasharatha | mahā skandhaḥ: with mighty shoulders | vṛtta āyata mahā bhujaḥ: round, lengthy, with great arms | rāmaḥ nāma: Rama, one known as | [asti: is there.] |

TRANSLATION

"He is a youth whose shoulders are mighty, arms round and lengthy, built like that a lion, who is the son of Dasharatha and known as Rama. [3-31-10]

VERSE 11

श्यामः पृथुयशाः श्रीमान् अतुल्य बल विक्रमः
हतः तेन जनस्थाने खरः च सह दूषणः

śyāmaḥ pṛthuyaśāḥ śrīmān atulya bala vikramaḥ
hataḥ tena janasthāne kharaḥ ca saha dūṣaṇaḥ

SYNONYMS

ṭhat ṟama is: shyaamaH = blue-black - in complexion | pṛthu yaśāḥ: highly, renowned one | a tulya bala vikramaḥ: not, matching, in might, in valour | śrīmān: a magnificent one | tena: by him | janasthāne: in Janasthaana | saha dūṣaṇaḥ kharaḥ ca: with, Duushana, Khara, is also | hataḥ: killed. |

TRANSLATION

"He is blue-black in complexion, a highly renowned one with matchless might and valour, a magnificent one such as he is he slew Duushana along with Khara in Janasthaana." [3-31-11]

VERSE 12

अकंपन वचः श्रुत्वा रावणो राक्षसाधिप
नागेन्द्र इव निःश्वस्य इदम् वचनम् अब्रवीत्

akaṃpana vacaḥ śrutvā rāvaṇo rākṣasādhipa
nāgendra iva niḥśvasya idam vacanam abravīt

SYNONYMS

rākśasa adhipa rāvaṇaḥ: demon's, chief, Ravana | akampana vacaḥ śrutvā: Akampana's, words, on hearing | nāga indra iva niḥśvasya: serpent, kingly, like, hissing | idam vacanam abravīt: this, words, spoke. |

TRANSLATION

On hearing the words of Akampana, the chief of demons Ravana, spoke these words hissing like a kingly serpent. [3-31-12]

VERSE 13

स सुरेन्द्रेण संयुक्तो रामः सर्व अमरैः सह
उपयातो जनस्थानम् ब्रूहि कच्चित् अकंपन

sa surendreṇa saṃyukto rāmaḥ sarva amaraiḥ saha
upayāto janasthānam brūhi kaccit akaṃpana

SYNONYMS

akampana: oh, Akampana | saḥ rāmaḥ: that one, Rama | sura indreṇa: with, Indra | sarva amaraiḥ saha = all, immortals: gods, along with | samyuktaḥ: associated by | janasthānam upayātaḥ kaccit = to zanasthāna, arrived, vhether: that is the question | brūhi: you tell. |

TRANSLATION

"The question is whether that Rama arrived at Janasthaana associated with Indra and along with all of the immortal gods? Oh, Akampana, speak about it. [3-31-13]

VERSE 14

रावणस्य पुनर् वाक्यम् निशम्य तद् अकंपनः
आचचक्षे बलम् तस्य विक्रमम् च महात्मनः

rāvaṇasya punar vākyam niśamya tad akaṃpanaḥ
ācacakṣe balam tasya vikramam ca mahātmanaḥ

SYNONYMS

akampanaḥ: Akampana | rāvaṇasya tat vākyam niśamya: Ravana's, that, sentence, on hearing | mahā ātmanaḥ tasya = of great: souled one, his - Rama's | balam vikramam ca: about might, valour, also | punaḥ ācacakśe: again, detailed. |

TRANSLATION

Akampana again detailed about the might and valour of that great souled Rama on hearing that sentence of Ravana. [3-31-14]

VERSE 15

रामो नाम महातेजाः श्रेष्टः सर्व धनुष्मताम्
दिव्य अस्त्र गुण संपन्नः परंधर्म गतो युधि

rāmo nāma mahātejāḥ śreṣṭaḥ sarva dhanuṣmatām
divya astra guṇa saṃpannaḥ paraṃdharma gato yudhi

SYNONYMS

rāmaḥ nāma: Rama, means [not named as] | mahātejāḥ: great-resplendent | sarva dhanuṣ matām śreṣṭaḥ: among all, archers, ablest one | divya astra guṇa sampannaḥ: divine, missiles, attributes, endowed with | yudhi: in warfare | param dharma gataḥ: supreme, in conduct, he has got [conducts himself, or, purandara samaH = Indra, equalling.] |

TRANSLATION

"Rama means someone who is highly resplendent, an ablest archer among all archers, one who is endowed with divine missiles and divine attributes, and he is the one who conducts warfare with a supreme conduct. [3-31-15]

VERSE 16

तस्य अनुरूपो बलब्वान् रक्ताक्षो दुन्दुभि स्वनः
कनीयान् लक्ष्मणो भ्राता राका शशि निभ आननः

tasya anurūpo balabvān raktākṣo dundubhi svanaḥ
kanīyān lakṣmaṇo bhrātā rākā śaśi nibha ānanaḥ

SYNONYMS

balavān: a mighty one | rakta akśaḥ: redly, eyed one | dundubhi svanaḥ: like drumbeat, with a voice | rākā śaśi nibha ānanaḥ: full-moon, in shine, one with a face | lakśmaṇaḥ [nāma]: Lakshmana [known as] | tasya: his [Rama's] | anurūpaḥ kanīyān bhrātā: selfsame, younger, brother. |

TRANSLATION

"And a mighty one with redly eyes and drumbeat like voice, and whose face is shiny like the full-moon is Rama's selfsame younger brother known as Lakshmana. [3-31-16]

VERSE 17

स तेन सह संयुक्तः पावकेन अनिलो यथा
श्रीमान् राज वरः तेन जनस्थानम् निपातितम्

sa tena saha saṃyuktaḥ pāvakena anilo yathā
śrīmān rāja varaḥ tena janasthānam nipātitam

SYNONYMS

śrīmān rāja varaḥ = glorious one, among princes, best: the nonpareil prince | saḥ: he that Rama | anilaḥ pāvakena yathā: wind, with fire, as with | tena saha samyuktaḥ: with him [with Lakshmana,] along with, associated with | tena janasthānam nipātitam: by such a [Rama,] Janasthaana, is destroyed. |

TRANSLATION

"Alike the wind associating with fire this Lakshmana is associated with that glorious and nonpareil prince Rama, and that firestorm, namely Rama, destroyed Janasthaana. [3-31-17]

VERSE 18

न एव देवा महत्मनो न अत्र कार्या विचारणा
शरा रामेण तु उत्सृष्टा रुक्मपुंखाः पतत्रिणः

na eva devā mahatmano na atra kāryā vicāraṇā
śarā rāmeṇa tu utsṛṣṭā rukmapuṃkhāḥ patatriṇaḥ

SYNONYMS

, 19a| mahatmanaḥ devā na eva: great-souled, gods, they are not, that way | atra: in that matter | vicāraṇā na kāryā: doubt, need not, be done | rāmeṇa utsṛṣṭā: by Rama, unloosened | rukma punkhāḥ tu patatriṇaḥ śarā: gold, finned, feather-winged, arrows, are but | panca ānanā sarpāḥ bhūtvā: five, faced, serpents, on becoming | rākśasān bhakśayanti sma: demons, to consume, they have started to. |

TRANSLATION

"They are not any great souled gods or any heavenly beings as such, hence there is no need to doubt about it. Rama unloosened his gold-finned and feather-winged arrows, which on becoming five-faced serpents started consuming the demons. [3-31-18]

VERSE 19

येन येन च गच्छन्ति राक्षसा भय कर्शिताः

yena yena ca gacchanti rākṣasā bhaya karśitāḥ

SYNONYMS

b, 20| bhaya karśitāḥ rākśasā: by fear, smitten, demons | yena yena gacchanti ca: by which, by which p way, in whichever pathway, are going, while | tena tena = in that, in that: pathway [everywhere] | agrataḥ sthitam: afore, standing | rāmam eva paśyanti sma: at Rama, alone, are seeing, they became so | anagha: oh, merited Ravana | tena: by him | ittham: in this way | tava janasthānam vi nāśitam: your, Janasthaana, totally, ruined. |

TRANSLATION

"To whichever nook those demons smitten by fear of those serpent-like are fleeing, they have seeing Rama alone standing afore them in that corner, and oh, merited king Ravana, in this way your Janasthaana is totally ruined by that Rama. [3-31-19b, 20] [3-31-19]

PURPORT

Rama appeared to have assumed fourteen-thousand forms of one Rama svecChaa gR^ihiita dehaiH, and appeared confronting on the path of each and every demon who is trying to take shelter in a corner. Rama further appeared in each of the objects the demons wanted to pick up and fight back, say trees, boulders etc. raamam eva agrataH sthitam pashyanti - Tiirtha. Because the demons are smitten by fear, that fear reflected one Rama as fourteen thousand Rama-s, and it is not any divine trick or magic done by Rama. - Govindaraja. It is same with Kamsa in Bhaagavata when he sees one Krishna as many Krishna-s in his fear.
VERSE 21

अकंपन अचः श्रुत्वा रावणो वाक्यम् अब्रवीत्
गमिष्यामि जनस्थनम् रामम् हन्तुम् स लक्ष्मणम्

akaṃpana acaḥ śrutvā rāvaṇo vākyam abravīt
gamiṣyāmi janasthanam rāmam hantum sa lakṣmaṇam

SYNONYMS

akampana vacaḥ śrutvā: Akampana's, words, on hearing | rāvaṇaḥ vākyam abravīt: Ravana, sentence, said | sa lakśmaṇam rāmam hantum: with, Lakshmana, Rama, to kill | janasthanam gamiṣyāmi: to Janasthaana I wish to go. |

TRANSLATION

On hearing the words of Akampana Ravana said these words, "I will to go to Janasthaana to kill Rama along with Lakshmana." [3-31-21]

VERSE 22

अथ एवम् उक्ते वचने प्रोवाच इदम् अकंपनः
श्रुणु राजन् यथा वृत्तम् रामस्य बल पौरुषम्

atha evam ukte vacane provāca idam akaṃpanaḥ
śruṇu rājan yathā vṛttam rāmasya bala pauruṣam

SYNONYMS

evam vacane ukte: this way, sentence, while being said | tataḥ: then | akampanaḥ idam pra uvāca: Akampana, this, said | rājan: oh, king | yathā vṛttam: as, happened [ in actuality] | rāmasya bala pauruṣam: Rama's, spirit, grit | śruṇu: you listen. |

TRANSLATION

When Ravana said so then Akampana said these words in reply, " listen, oh, king, what all has happened, and of what in actuality is Rama's spirit and grit. [3-31-22]

PURPORT

Akampana is saying that what all has happened to the dead demons is in accordance with their deeds done when they are alive yathaa vR^ittam 'as they have done inhuman deeds thus they got punishment.' These dead demons are the actual troublemakers to the sages at the behest of Ravana. yadaa na khalu yaj~nasya vighna kartaa mahaabalaH || 1-20-18 As said by Sage Vishvamitra, Ravana does not cause any hindrances to ritual, but these hench-demons do. So, they reaped the fruits of their actions. Or, raamasya vR^ittam: itihaasa puraaNa prakiirtita vR^ittam 'that which is enshrined in legends and mythology, I will tell those aspects of Rama.' yathaa vat balam pauruSam 'as it is his might and grit...' 'I will let you know about them...' So said Akampana to Ravana. - Tiirtha.
VERSE 23

असाध्यः कुपितो रामो विक्रमेण महायशाः
आप गायाः तु पूर्णाया वेगम् परिहरेत् शरैः

asādhyaḥ kupito rāmo vikrameṇa mahāyaśāḥ
āpa gāyāḥ tu pūrṇāyā vegam pariharet śaraiḥ

SYNONYMS

mahā yaśāḥ rāmaḥ: highly renowned, Rama | vikrameṇa a sādhyaḥ: by braving against, not, conquerable | kupitaḥ [rāmaḥ]: when infuriated | pūrṇāyā: plethoric | āpa gāyāḥ = vith vaters, coursing: of river | vegam: onrush | śaraiḥ pariharet: with arrows, will curb. |

TRANSLATION

"Rama, the highly renolwned, is invincible just by braving against him, for that Rama in fury can stall the onrush of a plethoric river with his arrows. [3-31-23]

PURPORT

Rama does not tolerate the upheaval of the system thus he becomes infuriated kupitaH as and when anything unwarranted occurs. And this fury is a getup to Rama, but it is not his innate nature because ramayate iti raamaH 'he who delights is Rama...' Thus he cannot always become furious. He is invincible just by brute-force vikrameNa a+saadhyaH . Thus he is approachable only in accordance with a set system conduct. Further, the word a+saadhya is not coupled with any other sub-words upapada, so he is invincible even to Brahma, Rudra, Indra et al. By this Vishnu's trivikrama incarnation is indicated. He can stop, or bifurcate the plethoric river stream just by his intention, leave alone arrows. bhayaanaka aavarta shataakulaa nadii maargam dadau sindhuH iha shriyaH pateH -- bhaagavata In Bhaagavata the tumultuous river gave way to carry Krishna to go to the other side. Thus the incarnation of Krishna, in earlier times, or in the forthcoming eras, is suggested. - Tiirtha. As a river gives way to fishes to swim, his matsya 'Fish...' incarnation is also suggested.
VERSE 24

स तारा ग्रह नक्षत्रम् नभः च अपि अवसादयेत्
असौ रामः तु सीदन्तीम् श्रीमान् अभ्युद्धरेत् महीम्

sa tārā graha nakṣatram nabhaḥ ca api avasādayet
asau rāmaḥ tu sīdantīm śrīmān abhyuddharet mahīm

SYNONYMS

śrīmān asau rāmaḥ tu: magnificent one, that, Rama, on his part | sa tārā graha nakśatram: with, starlets, planets, stars | nabhaḥ ca api: firmament, also, even that also | ava sādayet: to down, he collapses | sīdantīm mahīm abhi uddharet: one that is sinking, earth, to up, he elevates. |

TRANSLATION

"That magnificent Rama can collapse even the firmament along with its starlets, stars and planets, and he even can elevate the earth if it were to collapse. [3-31-24]

PURPORT

By the attributes of stars and planets to the firmament, the Golden-Egg hiraNya garbha is suggested. So, he is the Originator. In the incarnation as vikrama 'Dwarf-boy...' he set one of his feet on the yonder blue, hence the firmament has no value for him. siidantii mahiim uddharet Raising the sinking earth is suggestive of varaaha 'Wild Boar...' incarnation, where he uplifted drowning earth on the snoot of a wild boar. And again siidantii mahiim uddharet where mahi is taken as people, and it is said 'when people on earth are sinking/collapsing under tyranny, he uplifts them...' as he is the ultimate absolver and terminator of the creation. Govindaraja and Tiirtha.
VERSE 25

भित्वा वेलाम् समुद्रस्य लोकान् आप्लावयेत् विभुः
वेगम् वा अपि समुद्रस्य वाअयुम् वा विधमेत् शरैः

bhitvā velām samudrasya lokān āplāvayet vibhuḥ
vegam vā api samudrasya vāayum vā vidhamet śaraiḥ

SYNONYMS

vibhuḥ: lord Rama | bhitvā samudrasya velām: breaching, ocean's, shoreline | lokān āplāvayet: worlds, he will deluge | samudrasya vegam vā api: of ocean, speed [turbulence,] or, even | vāayum vā: [or that causer of turbulence,] wind, even if | śaraiḥ vi dhamet: with arrows, verily, stalls. |

TRANSLATION

"On breaching the shoreline of the ocean with his arrows that lord Rama can deluge worlds, and he can stem the tide of turbulent ocean, or can even stall the agent of that turbulence, namely the wind. [3-31-25]

PURPORT

The deluging worlds suggest samkarSaNa aspect. Govindaraja. Because he deluges all the worlds, he is yuga antakaH 'the epoch-ender...' The said 'Air' suggests other elements also, like Fire, Water etc., as said in pR^idvii apsu liiyate, aapaH tejasa liiyate 'earth merges in waters, waters merges in fire...' thus he can stem the tide of all the elements, taking samhR^itya from the next verse. Tiirtha.
VERSE 26

संहृत्य वा पुनर् लोकान् विक्रमेण महायशाः
शकतः श्रेष्ठः स पुरुषः स्रष्टुम् पुनर् अपि प्रजाः

saṃhṛtya vā punar lokān vikrameṇa mahāyaśāḥ
śakataḥ śreṣṭhaḥ sa puruṣaḥ sraṣṭum punar api prajāḥ

SYNONYMS

: or | mahā yaśāḥ: great-glorious one | saḥ puruṣaḥ śreṣṭhaḥ: he that, among men, ablest one | punaḥ lokān: again, worlds | vikrameṇa: by his valour | samhṛtya: on destroying [dissolving] | prajāḥ punaḥ api sraṣṭum śakataḥ: people [creation,] again, even, to create, he is capable. |

TRANSLATION

"That great valorous and the ablest among humans is capable to destroy all the worlds with his valour, and even capable of creating the people again. Or, again dissolving all the worlds into himself, that great contemplator who transcends all is even capable of creating the creation again from out of him. [3-31-26]

PURPORT

The word shR^STi does not mean crafting anything anew. It is from sR^ij 'releasing out...' The innate souls jiiva are not created anew, they are ever there. But they emerge out of Brahman and resolve in Him according to their karmic cycle. This is Gita's concept. He 'creates worlds again...' indicates that in earlier eras also he is the Creator. vikrameNa is not always 'by valorousness' but 'just by contemplation...' He can create, rather evolve from his within, because he is mahaa yashaH 'glorious...' since Veda-s say eko ha vai naaraayaNa, paraa asya shakti, etasya vaa a ksharasya How a single being can do all these thing? For this it is said saH shreSThaH puruSaH 'he is more than, better than, transcendent, to humans...' but not 'best among men' as routinely said above. The word punaH 'again' is used twice, one belongs to the earlier dissolutions and creations and another to the forthcoming ones. Tiirtha.
VERSE 27

न हि रामो दशग्रीव शक्यो जेतुम् रणे त्वया
रक्षसाम् वा अपि लोकेन स्वर्गः पाप जनैः इव

na hi rāmo daśagrīva śakyo jetum raṇe tvayā
rakṣasām vā api lokena svargaḥ pāpa janaiḥ iva

SYNONYMS

daśagrīva: oh, Dashagriiva | rāmaḥ raṇe tvayā [vā]: Rama, in war, by you, [either] | rakśasām lokena vā api: with demons, with the hosts of demons [not world,] or, even | jetum: to conquer | svargaḥ pāpa janaiḥ iva: heavens, by sinning, people, like [as if conquered] | na śakyaḥ hi: not, possible, indeed. |

TRANSLATION

"Oh, Dashagriiva, it is impossible to conquer that Rama in war for your, either singly or along with the hosts of the demon-supporters of yours, as one heaven cannot be won by many sinners. [3-31-27]

PURPORT

Ravana may question this spy as, 'When I am a ten-headed-demon, and he is single headed-human, why cannot I conquer him? The reply is 'you cannot, because you have only ten heads whereas each of the two brothers has sahasra shiirSaa puruSa, sahasra aksha... 'thousands of heads and thousands of eyes...' They are invincible whether you attack him singly or along with hosts of other sinister demons of your like, namely Namuchi, Hiranayakashyapa, Shambara et al. No one can conquer him. The analogy is like this. Though there are many sinners in many worlds, all put together are not able to conquer one single heaven. Tiirtha. anena paapiShThaiH svargaH praaptum na shakyata iti uktam - - anena sukR^itinaam svargaH paapiShThaanaam naraka iti suucitam - dk .
VERSE 28

न तम् वध्यम् अहम् मन्ये सर्वैः देव असुरैः अपि
अयम् अस्य वध उपाय तत् एकमनाः शृउणु

na tam vadhyam aham manye sarvaiḥ deva asuraiḥ api
ayam asya vadha upāya tat ekamanāḥ śṛuṇu

SYNONYMS

sarvaiḥ deva asuraiḥ api: by all, gods, demons, even | tam: him, Rama | vadhyam: as killable | aham na manye: I, do not, think | asya vadha upāya: him, to kill, idea | ayam: is this one | tat [mama]: that, from me | eka manāḥ śṛuṇu: that, single, minded [attentively,] you listen. |

TRANSLATION

"I do not think that he is killable even for all god and demons, and this is the idea to kill him, and to this you may listen attentively. [3-31-28]

PURPORT

The 'gods and demons...' is said in plural, deva asuraiH even then sarva 'all' is also incorporated. This is to say that even in the forthcoming eras also he is invincible. Then the spy says an unasked for opinion, aham manye: ---- 'I admit... that he is unkillable... though I belong to the clan of demons, on seeing Rama's valour in person, some wisdom dawned on me by the merit of my earlier births, but you are not able to open your eyes as yet, because you are still a stupid...' aasuriim yonim aapanaa muuDhaa janmani janmani... Gita 16-20 . Tirtha. Sage Valmiki is speaking through the tongue of this Akampana, the spy, about the invincibility of Rama. Govindaraja.
VERSE 29

भार्या तस्य उत्तमा लोके सीता नाम सुमध्यमा
श्यामा सम विभक्त अंगी स्त्री रत्नम् रत्न बूषिता

bhāryā tasya uttamā loke sītā nāma sumadhyamā
śyāmā sama vibhakta aṃgī strī ratnam ratna būṣitā

SYNONYMS

loke: in world | uttamā: an excellent [woman] | śyāmā: youthful | sama vibhakta angī: well, divided [symmetrical,] limbed | strī ratnam: lady, jewle-like | ratna būṣitā: with jewels [jewellery,] adorned with | sītā nāma: Seetha, known as | su madhyamā: slender, waisted one | tasya bhāryā: is his, wife. |

TRANSLATION

"An excellent woman in the world is there, a youthful one with symmetrical limbs, a jewel-like lady adorned with jewellery, that slender-waisted one who is known as Seetha is his wife. [3-31-29]

VERSE 30

न एव देवी न गन्धर्वी न अप्सरा न च पन्नगी
तुल्या सीमन्तिनी तस्या मानुषी तु कुतो भवेत्

na eva devī na gandharvī na apsarā na ca pannagī
tulyā sīmantinī tasyā mānuṣī tu kuto bhavet

SYNONYMS

tasyāḥ tulyā sīmantinī = her, equalling: liken to, mature one | devī na eva: goddess, not, thus | gandharvī na: gandharva-female, no | apsarā na: apsara-female, no | pannagī na ca: pannaga-female, not, even | mānuṣī tu kutaḥ bhavet: woman, but, where, will be. |

TRANSLATION

"No goddess can be likened to that mature lady; a gandharva female - no; a apsara female - no; a pannaga female -no, then how can there be a woman of her like? [3-31-30]

VERSE 31

तस्य अपहर भार्याम् त्वम् तम् प्रमथ्य महावने
सीताया रहितो रामो न च एव हि भविष्यति

tasya apahara bhāryām tvam tam pramathya mahāvane
sītāyā rahito rāmo na ca eva hi bhaviṣyati

SYNONYMS

tvam: you | mahāvane = in great: forest - in wilderness, solitude | tasya bhāryām apahara = his, vife, you steal: abduct | rāmaḥ sītāyā rahitaḥ: Rama, Seetha, reft of | na bhaviṣyati eva hi: not, exists, that way, indeed. |

TRANSLATION

"You forcefully abduct his wife when she is in solitude, and indeed Rama will not exist reft of Seetha." Akampana advised Ravana in this way. [3-31-31]

PURPORT

Govindaraja says that this Akampana is talking like an enlightened sage, and Maheshvara Tiirtha says that a divine wisdom has dawned on this spy just now. Then the question that arises is: How a sagacious spy prompted Ravana to abduct Seetha? There are two answers for this. 1. Any employee is a half-slave to his master, artha daasaa janaaH sarve as the money paid makes one a slave of the payer. This spy prompted Ravana in that way because he knows that Ravana is womaniser. Like-king-like-subjects yathaa raajaa tathaa prajaaH thus great-demons think alike. Further Ravana did not ask for the triggering point for the elimination of these many demons. If Ravana questions about it, Akampana had to say that Ravana's own sister Shuurpanakha wanted to debauch. Then Ravana's rage multiplies and he may even kill Akampana. 2. All the sages, including Agastya, have declared to Rama that they have planned to bring Rama to Janasthaana only to eliminate the demons at Janasthaana and going further from Janasthaana to Lanka and eliminating Ravana is Rama's headache. Which happens owing to Seetha. aaniitaH tvam imam desham upaayena maharShibhiH || 3-30-35 Thus this sagacious Akampana is plotting to bring Seetha firstly, for whom Rama comes conquering Ravana, and then the demons on earth will be eradicated. Without Janasthaana Lanka is nothing but an open-door castle. So, the sages paved way for Rama through Janasthaana to Lanka.
VERSE 32

अरोचयत् तद् वाक्यम् रावणो राक्षस अधिपः
चिंतयित्वा महाबाहुः अकंपनम् उवाच

arocayat tad vākyam rāvaṇo rākṣasa adhipaḥ
ciṃtayitvā mahābāhuḥ akaṃpanam uvāca

SYNONYMS

rākśasa adhipaḥ rāvaṇaḥ: demons, chief, Ravana | tat vākyam arocayat: that, word [idea,] favoured | mahā bāhuḥ: mighty armed Ravana | cintayitvā: thought of it | akampanam uvāca: to Akampana, spoke. |

TRANSLATION

The chief of demons Ravana favouring that idea thought of it and that mighty armed Ravana then spoke to Akampana. [3-31-32]

VERSE 33

बाढम् कल्यम् गमिष्यामि हि एकः सारथिना सह
आनेष्यामि च वैदेहीम् इमाम् हृष्टो महा पुरीम्

bāḍham kalyam gamiṣyāmi hi ekaḥ sārathinā saha
āneṣyāmi ca vaidehīm imām hṛṣṭo mahā purīm

SYNONYMS

bāḍham: Agreed! | kalyam: in early morning | ekaḥ: alone | sārathinā saha: charioteer, with | gamiṣyāmi hi: i will go, indeed | hṛṣṭaḥ: delightedly | vaidehīm imām mahā purīm = Vaidehi, to this, great, city: elegant Lanka | āneṣyāmi ca: I wish to lead her in, also. |

TRANSLATION

"Agreed! I wish to go alone early in the morning with a charioteer and I delightfully wish to lead Vaidehi into the elegant city Lanka." Ravana declared that way. [3-31-33]

VERSE 34

तत् एवम् उक्त्वा प्रययौ खर युक्तेन रावणः
रथेन आदित्य वर्णेन दिशः सर्वाः प्रकाशयन्

tat evam uktvā prayayau khara yuktena rāvaṇaḥ
rathena āditya varṇena diśaḥ sarvāḥ prakāśayan

SYNONYMS

rāvaṇaḥ tat evam uktvā: Ravana, that, that way, on saying | khara yuktena: mules [like animals,] yoked with | āditya varṇena: sun-like, in dazzle | rathena: with chariot | sarvāḥ: dishaH prakaashayan = all, directions, making to glitter | prayayau: journeyed. |

TRANSLATION

Saying so Ravana journeyed in a chariot that is yoked with mule-like horses, and that has the dazzling of the sun, whereby all the directions are made to glitter. [3-31-34]

VERSE 35

स रथो राक्षस इंद्रस्य नक्षत्र पथगो महान्
चंचूर्यमानः शुशुभे जलदे चंद्रमा इव

sa ratho rākṣasa iṃdrasya nakṣatra pathago mahān
caṃcūryamānaḥ śuśubhe jalade caṃdramā iva

SYNONYMS

rākśasa indrasya: of demon, lord | cancūryamānaḥ [sancāryamāṇaḥ]: while speedily progressing | nakśatra patha gaḥ: on starry, way, while going | mahān great one [opalescent cariot: French opale or Latin opalus, probably ultimately from Sanskrit upalas -- precious stone'] | saḥ rathaḥ: that, chariot | jalade candramā iva: in clouds, moon, as with | śu śubhe: verily, shone forth. |

TRANSLATION

That opalescent chariot of the lord of demons while speedily progressing through starry way shone forth as if it is the moon in clouds. [3-31-35]

VERSE 36

स दूरे च आश्रमम् गत्वा ताटकेयम् उपागतम्
मारीचेन अर्चितो राजा भक्ष्य भोज्यैः अमानुषैः

sa dūre ca āśramam gatvā tāṭakeyam upāgatam
mārīcena arcito rājā bhakṣya bhojyaiḥ amānuṣaiḥ

SYNONYMS

saḥ: he that Ravana | dūre: at a distant place | [mārīca] āśramam gatvā: [Maareecha's,] to hermitage, on going | tāṭakeyam upāgatam = by ṭaka's son, approaced: received | a mānuṣaiḥ bhakśya bhojyaiḥ: unavailable, to humans, with sweetmeats, savouries | mārīcena: by Maareecha | rājā: king | arcitaḥ: is venerated. |

TRANSLATION

On going to the hermitage of Maareecha which is at a distant place Maareecha the son of Tataka received Ravana and venerated that king of demons with sweetmeats and savouries that are unavailable to humans. [3-31-36]

PURPORT

The food items bhakshya are the supplementary items like laddu-s, jilebi, etc., and the like, whereas the bhojya items are boiled-rice, wheat-bread etc., the staple food items. The word a+maanuSaiH may also mean 'inhuman' but nowhere we find Ravana taking such a lowly food.
VERSE 37

तम् स्वयम् पूजयित्वा तु आसनेन उदकेन च
अर्थ उपहितया वाचा मारीचो वाक्यम् अब्रवीत्

tam svayam pūjayitvā tu āsanena udakena ca
artha upahitayā vācā mārīco vākyam abravīt

SYNONYMS

mārīcaḥ tam āsanena udakena ca = ṃārīca, him: Ravana, with [proper] seat, by water, also | svayam pūjayitvā tu: in person, on worshipping [attending to] | artha upahitayā vācā: meaning, inclusive, words | vākyam abravīt: , sentence, spoke. |

TRANSLATION

Offering proper seat and water for washing feet and hands Maareecha personally attended Ravana and spoke to him this sentence that is worded meaningfully. [3-31-37]

VERSE 38

कश्चित् सुकुशलम् राजन् लोकानाम् राक्षसाधिप
आशंके न अथ जाने त्वम् यतः तूर्णम् उपागतम्

kaścit sukuśalam rājan lokānām rākṣasādhipa
āśaṃke na atha jāne tvam yataḥ tūrṇam upāgatam

SYNONYMS

rākśasa adhipa rājan: to demons, being the supremo, oh, king | lokānām su kuśalam kaścit = for subjects, verily, safe somehov: is everything well with your subjects, namely demons | atha: now | yataḥ: for what [reason] | tvam tūrṇam upāgatam = you, ruśingly, neared: came here | āśanke: I am anxious | na jāne: I do not, know. |

TRANSLATION

"Oh, king and supremo of demons, I am anxious to know whether everything safe and secure to the inhabitants of your kingdom, for I am not in the know of the reason by which now you have come here rushingly. [3-31-38]

VERSE 39

एवम् उक्तो महातेजा मारीचेन स रावण
ततः पश्चात् इदम् वाक्यम् अब्रवीत् वाक्य कोविदः

evam ukto mahātejā mārīcena sa rāvaṇa
tataḥ paścāt idam vākyam abravīt vākya kovidaḥ

SYNONYMS

mārīcena evam uktaḥ: by Maareecha, thus, one who is said | mahātejā: great-radiant one | vākya kovidaḥ: sentence, expert in making | saḥ rāvaṇa: he that, Ravana | tataḥ paścāt = then, after: thereafter | idam vākyam abravīt: this, sentence, spoke. |

TRANSLATION

When Maareecha said so to him that greatly radiant one who is a sententious speaker that Ravana thereafter spoke this sentence. [3-31-39]

VERSE 40

आरक्षो मे हतः तात रामेण अक्लिष्ट कारिणा
जनस्थानम् अवध्यम् तत् सर्वम् युधि निपातितम्

ārakṣo me hataḥ tāta rāmeṇa akliṣṭa kāriṇā
janasthānam avadhyam tat sarvam yudhi nipātitam

SYNONYMS

tāta = oh, sire: Maareecha | a kliṣṭa kāriṇā rāmeṇa: without, tiring, making [warring, indefatigable one,] by Rama | me: my | ārakśaḥ = one that safeguards: the army at Janasthaana | hataḥ: is ruined | tat sarvam: that, all of it | [so far] a vadhyam: un, defeatable | janasthānam: Janasthaana | yudhi nipātitam = in var, dovn, brought: brought down, ruined | tasya me: such as I am | tasya = of that one: Rama's | bhārya apaharaṇe: wife's, in kidnapping | sācivyam kuru: friendly help, you render. |

TRANSLATION

"Oh, sire, Rama who is indefatigable in warring has ruined my security stationed at Janasthaana, and in war he even brought down all of Janasthaana which is undefeatable so far, such as I am, to me you have to render friendly help in kidnapping Rama's wife." [3-31-40]

VERSE 41

राक्षसेन्द्र वचः श्रुत्वा मारीचो वाक्यम् अब्रवीत्

rākṣasendra vacaḥ śrutvā mārīco vākyam abravīt

SYNONYMS

a, 42| rākśasa indra vacaḥ śrutvā: demon's, chief's, words, on hearing | mārīcaḥ vākyam abravīt: Maareecha, words, spoke | mitra rūpeṇa śatruṇā: friend, in aspect [in fakery,] by enemy | kena: by whom | sā sītā: she that, [topic of] Seetha | ākhyātā: is broached | rākśasa śārdūla: oh, among demons, tiger | : or else | ninditaḥ: a censurable one | kaḥ tvayā na nandati: who is, not, happy [with you, for he is giving such a self-ruinous advise.] |

TRANSLATION

On hearing the words of that chief of demons, Maareecha spoke these words, "who broached the subject of Seetha with you, an enemy in the fakery of a friend? Oh, tigerly demon, who is that censurable one that is unhappy with you, since he is giving such a self-ruinous advise? [3-31-42]

VERSE 43

सीताम् इह आनस्व इति को ब्रवीति ब्रवीहि मे
रक्षो लोकस्य सर्वस्य कः शृंगम् च्छेत्तुम् इच्छति

sītām iha ānasva iti ko bravīti bravīhi me
rakṣo lokasya sarvasya kaḥ śṛṃgam cchettum icchati

SYNONYMS

sītām iha ānasva iti: Seetha, here, be brought, thus as | kaḥ bravīti: who, says | me bravīhi: that you say it, to me | kaḥ: who is | sarvasya rakśaḥ lokasya: all of the, demons, to the throng of | śṛngam [śṛngam prādhānyaso||| amara kośa]: peak [prominent one] | cchettum icchati: who, to cut off, desiring to. |

TRANSLATION

" 'Seetha may be brought to Lanka...' who said it, say him to me, who is that one desiring to cut off the prominence of all the demons in all worlds in saying so? "Who is desirous of getting a zenithal demon ruling all the three worlds to be cut-off when he said that Seetha shall be brought to Lanka? "Who is saying that Seetha is to be brought to Lanka with a desire to get your apogeal ten-heads that are prominent among all the clansmen of demons to be cut-off? [3-31-43]

VERSE 44

प्रोत्साहयति यः च त्वम् स च शत्रुः असंशयम्
आशी मुखात् दंष्ट्राम् उद्धर्तुम् च इच्छति त्वया

protsāhayati yaḥ ca tvam sa ca śatruḥ asaṃśayam
āśī mukhāt daṃṣṭrām uddhartum ca icchati tvayā

SYNONYMS

yaḥ tvam protsāhayati: he who is, you, encouraging | saḥ śatruḥ: he is, an enemy | a samśayam: without, doubt | tvayā: by you | āśī mukhāt: from snake's, mouth, damSTraam = fangs | uddhartum icchati ca: to extricate, desiring, also, [through you.] |

TRANSLATION

"Also, he who has motivated you in this way is an undoubted enemy of yours, for he wanted to extricate the fangs of a snake from its mouth, of course, through you. [3-31-44]

VERSE 45

कर्मणा अनेन केन असि कापथम् प्रतिपादितः
सुख सुप्तस्य ते राजन् प्रहृतम् केन मूर्धनि

karmaṇā anena kena asi kāpatham pratipāditaḥ
sukha suptasya te rājan prahṛtam kena mūrdhani

SYNONYMS

kena: by whom | kena karmaṇā: by which, for [which] purpose | kā patham pratipāditaḥ asi: awry, path, attained [blundered upon,] you have | rājan: oh, king | sukha suptasya = comfortably, slīping: fast asleep | te mūrdhani: on your, forehead | anena pra hṛtam: by him, well, hit. |

TRANSLATION

"By whom and by which purpose of his you are made to blunder upon this awry path, oh, king, it is as good as his hitting hard on your head while you are fast asleep. [3-31-45]

VERSE 46

विशुद्ध वंश अभिजना अग्र हस्तः
तेजो मदः संस्थित दोर् विषाणः
उदीक्षितुम् रावण न इह युक्तः
स संयुगे राघव गन्धि हस्ती

viśuddha vaṃśa abhijanā agra hastaḥ
tejo madaḥ saṃsthita dor viṣāṇaḥ
udīkṣitum rāvaṇa na iha yuktaḥ
sa saṃyuge rāghava gandhi hastī

SYNONYMS

rāvaṇa: oh, Ravana | vi śuddha vamśa abhi janā agra hastaḥ = very, pure, dynasty close, people, fore, hand: one which has a impeccable dynasty and a good bloodline as its trunk | tejaḥ madaḥ = brilliance, as its rut: one that has radiance as its might | samsthita dor viṣāṇaḥ = very firm, arms, as its tusks: one that has two tusks as firm arms | saḥ: he that | rāghava gandhi hastī: Raghava, redolent, elephant | samyuge: in war | udīkśitum: to raise eye and see | iha: now | na yuktaḥ: not, befitting. |

TRANSLATION

"Oh, Ravana, it will be unbefitting to raise an eye to see Rama in war, who will be then like a majestic elephant that has an impeccable dynasty and bloodline as its mammoth trunk, personal radiance as its indomitable might, very firm pair of arms as its pernicious tusks, more so, who will be with the redolence of the irrepressible lineage of Raghava-s. [3-31-46]

VERSE 47

असौ रण अन्तः स्थिति संधि वालः
विदग्ध रक्षो मृग हा नृसिंहः
सुप्तः त्वया बोधयितुम् न शक्यः
शारांग पूणो निशित असि दम्ष्ट्रः

asau raṇa antaḥ sthiti saṃdhi vālaḥ
vidagdha rakṣo mṛga hā nṛsiṃhaḥ
suptaḥ tvayā bodhayitum na śakyaḥ
śārāṃga pūṇo niśita asi damṣṭraḥ

SYNONYMS

raṇa antaḥ sthiti sandhi vālaḥ = in var, being in midst, on trunk, toucing, tail: to be in the midst of war itself is the fury of that lion, by which its tail raises and touches the back of its trunk | vidagdha rakśaḥ mṛga hā = ekṣpert, demon, dīr, killer: that lion is the killer of the expert killers, namely the demons | śāra anga purṇaḥ: arrows, as it limbs, full-fledged with, accomplished with | niśita asi damṣṭṟaḥ: sharp, sword, fanged with | suptaḥ asau nṛ simhaḥ: sleeping one, man, lion | tvayā bodhayitum na śakyaḥ = by you, to become avare of [to avaken,] not, possible: do not dare to rouse it. |

TRANSLATION

"To be in the midst of war itself is the fury of that lion called Rama, by which that lion raises its tail touching the back of its trunk, that lion is all-inclusive with forelegs, paws, and claws that are included in arrows, while its fangs are swords, and it is the killer of the deer called the expert killer-demons, and mind you, do not dare to rouse that sleeping man-lion. [3-31-47]

PURPORT

The nara-simha, man-lion incarnation is suggested here.
VERSE 48

चापापहारे भुज वेग पंके
शर ऊर्मिमाले सु महा आहव ओघे
न राम पाताल मुखे अति घोरे
प्रस्कन्दितुम् राक्षस राज युक्तम्

cāpāpahāre bhuja vega paṃke
śara ūrmimāle su mahā āhava oghe
na rāma pātāla mukhe ati ghore
praskanditum rākṣasa rāja yuktam

SYNONYMS

rākśasa rāja: oh, demons, king | cāpa apahāre: bow, as crocodile | bhuja vega panke: arm's, speed, as slough [quagmire] | śara ūrmimāle: arrows, as tides | su mahā āhava oghe: with great, immensity, war, called tideland | ati ghore: very, dangerous | rāma pātāla mukhe = in ṟama [named,] nethervorld: abyssal ocean, in mouth of | pra skanditum = verily, to slide: fall in the mouth of such a nether world | na yuktam: not, apt of you. |

TRANSLATION

"His bow is crocodilian, his shoulder-speed is quagmire, his arrows are tidal, and the great immensity of his war itself is a tideland, and oh, king of demons, it is inapt of you to slide down into the much-ghoulish mouth of that abyssal ocean, called Rama. [3-31-48]

PURPORT

The crocodile catches at the very moment of falling of its prey, the arrows make one to sink into a quagmire without any hope of coming up, and when the arrows once discharged tidally, the battlefield becomes a tideland inundated with his arrows. Thus, it is impossible to crossover that oceanic netherworld, called Rama. Tiirtha.
VERSE 49

प्रसीद लंकेश्वर राक्षसेन्द्र
लंकाम् प्रसन्नो भव साधु गच्छ
त्वम् स्वेषु दारेषु रमस्व नित्यम्
रामः स भार्यो रमताम् वनेषु

prasīda laṃkeśvara rākṣasendra
laṃkām prasanno bhava sādhu gaccha
tvam sveṣu dāreṣu ramasva nityam
rāmaḥ sa bhāryo ramatām vaneṣu

SYNONYMS

lankeśvara rākśasendra: lord of Lanka, demon-king | prasīda: be appeased [towards Rama] | sādhu lankām gaccha: gently, to Lanka, you proceed | prasannaḥ bhava: be quietened, you be | tvam nityam sveṣu dāreṣu ramasva: you, always, in your, wives, you take delight | rāmaḥ sa bhārya vaneṣu ramatām: Rama, with his, wife, in forest, let him be delighting. |

TRANSLATION

"Oh, lord of Lanka, be appeased towards Rama, be quietened and gently proceed to Lanka. You take delight in your wives, and let Rama be delighting with wife in forests." Thus Mareecha spoke to Ravana. [3-31-49]

PURPORT

Suffix: 'forgive what has happened, remit a disastrous war on Lanka, be pleased with what you have and be content with it, holdback your greediness...'
VERSE 50

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एक त्रिंश सर्गः

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe eka triṃśa sargaḥ

SYNONYMS

mārīcena evam uktaḥ: by Maareecha, this way, who is spoken dashagriivaH saH raavaNaH = ten faced, he that, Ravana | lankām purīm nyavartata: to Lanka, city, returned | gṛha uttamam viveśa ca = house: palace, best one, entered, also. |

TRANSLATION

When thus said by Maareecha that ten faced Ravana returned to his city Lanka and entered his best house and home. [3-31-50]

PURPORT

This chapter is a scarecrow to the aesthetics of Ramayana and a milestone to commentators of Ramayana. We usually find in Ramayana spectacular entrances for cities, characters, and situations. Before such a fantastic entrance of Ravana, for which a full sarga/chapter is allotted, this chapter is said to be a glaring hurdle. In here, this Akampana is glorified as a sagacious person, yet he gives advise to Ravana to abduct Seetha. This advice is said to contain the setting of the ultimate war-field in Lanka. But, the weight of the very same advise by Shuurpanakha is lost to this of a spy. Shuurpanakha's intent is very clear, but the meaning, purpose and the achievement of this spy is very unclear, except to that which is said by commentators. Ravana on going to Maareecha, and hearing all indirect puraNa-s 'mythologies...' returns to Lanka as a gentleman. If he were to be this gentle, Ramayana would not be there. But Maheshvara Tiirtha, the commentator says: ata eva raavaNasya siitaa raama bhR^ityatvena taa uddisya tena vakShyamaaNaani baahya dR^iShTyaa durbhaaShaNa vat pratiiyamaanaani api vaakyaani - - vastutaH stuti paraaNi eva 'Though the utterances of Ravana apparently mean as vile, but their subtext is that of a devotee of Vishnu. -- Maheshvara Tiirtha If Ravana is a true devotee, basing on many mythologies and sub-mythologies, the way in which he treated Seetha in Lanka is evident and it pictures him as a clear-cut villain. Thus says another commentator, namely Rama Tilaka, whose aim is to elicit literary values of Ramayana, and who dismisses all this hyperboling. Whether this chapter is interpolated or original, this is included in traditional versions, and hence it is to be sincerely incorporated here, because commentators have said a lot about it. So goes the tradition.