Introduction
Maareecha advises Ravana to stay away from Rama with his own unpleasant experience with Rama’s arrow when he was in Tataka forest, and portrays a gruesome picture of Rama to Ravana, asking him to not to meddle with Rama’s affairs.
Verse 1
तत् श्रुत्वा राक्षसेन्द्रस्य वाक्यम् वाक्य विशारदः |
प्रत्युवाच महाप्राज्ञो मारीचो राक्षसेश्वरम् || ३-३७-१
On hearing that idea of the chief of demons Ravana in abducting Seetha, Maareecha, a well-informed one and an articulator spoke to the lord of demons in reply. [3-37-1]
1. raakSasa indrasya = demons, chief’s; tat vaakyam shrutvaa = that, sentence – that idea of abduction, on hearing; vaakya vishaaradaH = sentence-making, expert in [articulator]; mahaa praaGYaH = well-informed; maariicaH = Maareecha; raakSasa iishvaram = to demons, lord; prati uvaaca = in reply, spoke – replied.
Verse 2
सुलभाः पुरुषा राजन् सततम् प्रिय वादिनः |
अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः || ३-३७-२
“It will always be easy to get people who talk pleasantly, oh, king, but it is impossible to get them who talk judgementally and give suggestions that may be apparently insipid, but that are recuperative, more so, it is impossible to get listeners of such advises. [3-37-2]
2. raajan = oh, king; priya vaadinaH puruSaa = pleasantly, talking, people; satatam sulabhaaH = always, easy – easy to get; a priyasya = of un, pleasant – judgementally; pathyasya ca = recuperative insipid diet-like [suggestions,] also; vaktaa = who speaks them; or even; shrotaa ca = listener, also; dur labhaH = not, possible – impossible to get.
Verse 3
न नूनम् बुध्यसे रामम् महावीर्यम् गुण उन्नतम् |
अयुक्त चारः चपलो महेन्द्र वरुण उपमम् || ३-३७-३
“Definitely you do not apperceive Rama who is decidedly dynamic and exaltedly adept, for you are impetuous and desultory in dealing with your spies, but that Rama is identical to the thunderous Mahendra and tempestuous Varuna, the Rain-god. [3-37-3]
3. a yukta caaraH = not, having, by spies – exclusionary, desultory of spies; capalaH = impetuous; such as you are, you; mahaa viiryam = decidedly, dynamic one; guNa unnatam = by adeptness, exalted; mahendra varuNa upamam = [thunderous] Mahendra, [tempestuous] Varuna, God of Rain, alike – is Rama; nuunam na budhyase = definitely, you are not, apperceiving.
Verse 4
अपि स्वस्ति भवेत् तात सर्वेषाम् भुवि रक्षसाम् |
अपि रामो न संक्रुद्धः कुर्यात् लोकम् अराक्षसम् || ३-३७-४
“Oh, boy, will there be safety to all demons on earth? Or, that highly enraged Rama will render this world de-demonised! [3-37-4]
4. taata = oh, boy; bhuvi = on earth; sarveSaam rakSasaam = for all, demons; svasti api bhavet = safety, will it be there; raamaH = Rama; samkruddhaH = highly enraged one; lokam = world; a raakSasam = without, demons; api na kuryaat = will he make it.
Verse 5
अपि ते जीवित अंताय न उत्पन्ना जनकात्मजा |
अपि सीता निमित्तम् च न भवेत् व्यसनम् महत् || ३-३७-५
“Has this Seetha, the daughter of Janaka, taken birth to end your life, or what! And because of this Seetha will there be a great disaster, so to speak! [3-37-5]
5. janaka aatmajaa = Janaka’s daughter Seetha; te jiivita antaaya = your, life, for ending; api na utpannaa = even, not, took birth – has she taken birth; siitaa nimittam = Seetha, because of; mahat vyasanam = great, disaster; [mama vyasanam = for my, disaster]; api ca na bhavet = even, also, not, be there [will there be a disaster, so to speak.]
Verse 6
अपि त्वाम् ईश्वरम् प्राप्य काम वृत्तम् निरंकुशम् |
न विनश्येत् पुरी लंका त्वया सह स राक्षसा || ३-३७-६
“Egocentric and rampant, such as you are, on acquiring you as her lord, will the City of Lanka be doomed along with her demons, and you put together, or what! [3-37-6]
6. kaama vR^ittam = in independent thinking, wrapped up – egocentric; nir ankusham = without, goad – rampant; such like you; tvaam iishvaram praapya = you, as lord, on getting; sa raakSasaa purii lankaa = along with, demons, city, Lanka; tvayaa saha = you, put together; na vinashyet api = not, doomed, even [will it be doomed or what.]
Verse 7
त्वत् विधः काम वृत्तो हि दुःशीलः पाप मंत्रितः |
आत्मानम् स्व जनम् राष्ट्रम् स राजा हन्ति दुर्मतिः || ३-३७-७
“Any king of your like who is with a self-will, ill-will, ensorcelled by evil, and malicious in intent, that king alone ruins his own city-state, his own people, even himself, as a matter of actual fact. [3-37-7]
7. kaama vR^ittaH = by wish, behaving – self-willed; duH shiilaH = ill, willed; paapa mantritaH = duSTam – Govindaraja = by evil, ensorcelled; dur matiH = malicious, in intent; tvat vidhaH = your, like; saH raajaa = that, king; aatmaanam = himself; sva janam = his own, people; raaSTram = city-state also; hanti hi = ruins, as a matter of (actual) fact.
Verse 8 & 9
न च पित्रा परित्यक्तो न अमर्यादः कथंचन |
न लुब्धो न च दुःशीलो न च क्षत्रिय पांसनः || ३-३७-८
न च धर्म गुणैर् हीनैः कौसल्या आनंद वर्धनः |
न च तीक्ष्णो हि भूतानाम् सर्व भूत हिते रतः || ३-३७-९
“Rama the enhancer of his mother Kausalya’s happiness is completely forsaken by his father – no, he is not; there is unseemliness in him – no, not in the least; he is out of character – no; he is selfish – no; he is an ignoble Kshatriya – no, not at all; and he is neither a debased one insofar as the merits of righteousness are concerned, nor he is atrocious towards living beings, for he takes delight in the welfare of all beings. [3-37-8, 9]
8. kausalyaa aananda vardhanaH = Kausalya’s, delight, enhancer of – Rama; pitraa = by father; na ca pari tyaktaH = not, also, completely, forsaken; kathancana = in the least; a maryaadaH = un, seemly; na = he is not; duH shiilaH = out of character; na = he is not; na ca lubdhaH = not, also, selfish; na ca kSatriya paamsanaH = not, either, Kshatriya, ignoble; dharma guNaiH hiinaiH = with righteous, attributes, a debased one; na ca = he is not, also; bhuutaanaam tiikSNaH na ca = towards living beings atrocious one, he is not, also; [or, sarveSaam = of all]; sarva bhuuta hite rataH = all, beings, in welfare, takes delight.
Verse 10
वंचितम् पितरम् दृष्ट्वा कैकेय्या सत्य वादिनम् |
करिष्यामि इति धर्मात्मा ततः प्रव्रजितो वनम् || ३-३७-१०
“On seeing his father who is a proponent of truth, and whom Kaikeyi has outwitted, that virtue-souled Rama neatly decamped from Ayodhya saying that ‘I will prove my father to be a real proponent of truth.’ [3-37-10]
10. satya vaadinam pitaram = truth, who is a proponent, such a father – Dasharatha; kaikeyyaa vancitam dR^iSTvaa = by Kaikeyi, outwitted, on seeing; dharmaatmaa = virtue-souled – Rama; ellipses: pitaram satya vaadinam – father, as truth, proponent; kariSyaami = I will make – I will prove that my father is the real proponent of truth; tataH = from there – from Ayodhya; vanam = to forest; pra vrajitaH = he neatly, journeyed.
Verse 11
कैकेय्याः प्रिय कामार्थम् पितुर् दशरथस्य च |
हित्वा राज्यम् च भोगान् च प्रविष्टो दण्डका वनम् || ३-३७-११
“Discarding the kingdom and even royal-comforts Rama entered Dandaka forest only to fulfil the cherish of Kaikeyi, viz., kingdom for her son Bharata, and even that of Dasharatha, viz., to remain loyal to his promise to Kaikeyi. [3-37-11]
11. kaikeyyaaH = of, Kaikeyi; pituH dasharathasya ca = of father, Dasharatha’s, also; priya kaamaartham = cherished wish, for fulfilment of; raajyam ca bhogaan ca = kingdom, also, royal-comforts, even; hitvaa = on discarding; daNDakaa vanam praviSTaH = Dandaka, forest, he entered.
Verse 12
न रामः कर्कशः तात न अविद्वान् न अजित इन्द्रियः |
अनृतम् न श्रुतम् चैव नैव त्वम् वक्तुम् अर्हसि || ३-३७-१२
“Rama is ruthless – no; an unscholarly one – no; unconquered are his senses – no; and oh, boy, it is unapt of you to speak of impalpable and unheard-of topics in this way. [3-37-12]
12. taata = oh, boy; raamaH karkashaH na = Rama, ruthless, he is not; na a vidvaan = un, scholarly one, he is not; a jita indriyaH na = un, conquered, [his] senses, he is not; a nR^itam = not, palpable – impalpable – are these slanders; na shrutam caiva = not, heard, also thus; [or, duH shrutam = bad things, heard by you]; tvam = you; = ; na eva vaktum arhasi = not, this way, to speak of, apt of you.
Verse 13
रामो विग्रहवान् धर्मः साधुः सत्य पराक्रमः |
राजा सर्वस्य लोकस्य देवानाम् इव वासवः || ३-३७-१३
“Rama is the embodiment of righteousness, he is an equable person with truthfulness as his valour, and as with Indra to all gods he is the king of entire world. [3-37-13]
13. raamaH vigrahavaan dharmaH = Rama, embodiment, of righteousness; saadhuH = equable person; satya paraakramaH = truthfulness, is his valour; devaanaam vaasavaH iva = for gods, Indra, as with; sarvasya lokasya raajaa = for entire, world, he is king.
Verse 14
कथम् नु तस्य वैदेहीम् रक्षिताम् स्वेन तेजसा |
इच्छसे प्रसभम् हर्तुम् प्रभाम् इव विवस्वतः || ३-३७-१४
“Rama’s proper resplendence is protecting Vaidehi. How then you really wish to forcibly rob her off from Rama, as though wishing to rob the Sun of his resplendence. [3-37-14]
14. tasya svena tejasaa = by his – Rama’s, individual – proper, by resplendence; rakSitaam vaidehiim = protected, Vaidehi is; vivasvataH prabhaam iva = from Sun, resplendence, as with; prasabham = forcibly; hartum katham icChase nu = to rob, how, you wish, really.
Verse 15
शर अर्चिषम् अनाधृष्यम् चाप खड्ग इन्धनम् रणे |
राम अग्निम् सहसा दीप्तम् न प्रवेष्टुम् त्वम् अर्हसि || ३-३७-१५
“Arrows as it jets of fire, bow and sword as it firewood that fire called Rama will be blazing in war, and it will be inapt of you to enter into such an uninfringeable fire, recklessly. [3-37-15]
15. shara arciSam = arrows, [akin to] jets of fire; an aadhR^iSyam = not, to be meddled with – uninfringeable; caapa khaDga indhanam = bow, sword, as its fuel; raNe = in war; diiptam = blazing; raama agnim = Rama, [called] fire; sahasaa = rashly – recklessly; praveSTum = to enter into; tvam na arhasi = for you, not, apt of.
Verse 16 & 17
धनुर् व्यादित दीप्त आस्यम् शर अर्चिषम् अमर्षणम् |
चाप बाण धरम् तीक्ष्णम् शत्रु सेना अपहारिणम् || ३-३७-१६
राज्यम् सुखम् च संत्यज्य जीवितम् च इष्टम् आत्मनः |
न अति आसादयितुम् तात राम अंतकम् इह अर्हसि || ३-३७-१७
“With the bow stretched to his ear becoming a gaping mouth spouting flames, arrows becoming tongues of fire spewed forth from that flaming mouth, he that Rama the reified Terminator will become fierce and insufferable when he wields bow and arrows, and oh, dear boy Ravana, it will be inapt of you to at once draw pretty nigh of such an annihilator of the armies of enemies, on discarding your kingdom, comforts and even the dear life of yours. [3-37-16, 17]
16. taata = oh, my boy; dhanuH vyaadita diipta aasyam = bow, gaping, inflaming, with mouth; shara arciSam = arrows, tongues of flame; a marSaNam = not, tolerable one – insufferable; caapa baaNa dharam = bow, arrows, wielding; tiikshNam = fierce one; shatru senaa apahaariNam [prahaariNam = one who batters] = enemy, armies, stealer of – annihilator of; raama antakam = Rama named, Terminator; aatmanaH = of yours; iSTam = dear ones; raajyam sukham jiivitam ca = kingdom, comforts, life, also; samtyajya = on discarding; iha = now – at once; atyaasadayitum = ati aasaadayitum = much, nearing – to draw pretty nigh of him; na arhasi = not, apt of you.
Verse 18
अप्रमेयम् हि तत् तेजो यस्य सा जनकात्मजा |
न त्वम् समर्थः ताम् हर्तुम् राम चाप आश्रयाम् वने || ३-३७-१८
“Which Rama’s wife is Janaka’s daughter that Rama is indeed with an inestimable resplendence, and it will be incapable of you to steal Seetha while such a Rama’s bow safeguards her in the forest, besides the firewall called his resplendence. [3-37-18]
18. saa janaka atmajaa = she, Janaka’s, daughter [Seetha is]; yasya = which one’s – which Rama’s wife is; tat = that – resplendence; a prameyam tejaH hi = not, measurable – with inestimable, resplendence – highly valrous – indeed; vane = in forest; raama caapa aashrayaam = Rama’s, bow, who is safeguarded – Seetha; taam = her – Seetha; hartum = to steal; tvam na samarthaH = you are, not, capable.
Verse 19
तस्य वै नर सिंहस्य सिंह उरस्कस्य भामिनी |
प्राणेभ्यो अपि प्रियतरा भार्या नित्यम् अनुव्रता || ३-३७-१९
“That lady Seetha is his wife, dearest than the lives of that lion-chested lion-man Rama, and in truth, she is avowed to follow him alone, in perpetuity. [3-37-19]
19. bhaaminii = that lady; simha uraskasya = lion, chested one’s; nara simhasya = of man, the lion’s – Rama’s; praaNebhyaH api priyataraa bhaaryaa = by lives [of Rama,] even, dearest, wife; nityam tasya = always – in perpetuity, his – him alone; anu vrataa = following, avowed – avowed to follow him; vai = in truth.
Verse 20
न सा धर्षयितुम् शक्या मैथिली ओजस्विनः प्रिया |
दीप्तस्य इव हुत आशस्य शिखा सीता सुमध्यमा || ३-३७-२०
“As the spire of blazing ritual fire cannot be abused, so also, she that curvaceous Maithili, the cherished wife of that dynamic Rama, is an impossibility for any abuse. [3-37-20]
20. maithilii = one belonging to Mithila – Seetha; ojasvinaH = of dynamic one – of Rama; priyaa = cherished – wife; su madhyamaa = good, waisted one – curvaceous one; saa siitaa = she, that Seetha; diiptasya hutaaashasya shikhaa iva = blazing, ritual fire’s, spire, as with; dharSayitum = to intimidate – to abuse; na shakyaa = not, possible one.
Verse 21
किम् उद्यमम् व्यर्थम् इमम् कृत्वा ते राक्षसाधिप |
दृष्टः चेत् त्वम् रणे तेन तत् अंतम् तव जीवितम् || ३-३७-२१
“Oh, king of demons, What is the result in making such a futile effort? If that Rama glances at you in a given war that alone ends your life. [3-37-21]
21. raakSasa adhipa = oh, demons, king; vyartham imam udyamam = futile, is this, effort; kR^itvaa = having made it; te kim = to you, what – what is the result; tvam raNe = you, in war; tena = by him – Rama; dR^iSTaH cet = seen, if; tava jiivitam tat antam = your, life, that, alone, ends – that glance itself ends your life.
Verse 22
जीवितम् च सुखम् चैव राज्यम् चैव सुदुर्लभम् |
यत् इच्छसि चिरम् भोक्तुम् मा कृथा राम विप्रियम् || ३-३७-२२
“If you cherish to take pleasure for a long time in your life, in your comforts and also thus in your kingdom, which kingdom is highly impossible to achieve, do not do anything unpleasant to Rama. [3-37-22]
22. jiivitam ca sukham caiva = your life, also, comforts, also thus; su dur labham = highly, impossible, to achieve; raajyam caiva = kingdom, also thus; ciram bhoktum icChasi yat [yadi = if] = for a long, to enjoy, wish, which – if you wish; raama vi priyam = to Rama, un, pleasant; maa kR^ithaa = do not, do.
Verse 25
अहम् तु मन्ये तव न क्षमम् रणे
समागमम् कोसल राज सूनुना |
इदम् हि भूयः शृणु वाक्यम् उत्तमम्
क्षमम् च युक्तम् च निशाचर अधिप || ३-३७-२५
“Oh, king of nightwalkers Ravana, I for myself deem that your confrontation with Rama, the prince of Kosala, in a war is improper, and a better, befitting, and a reasonable one is this advise of mine, to which you may listen further. [3-37-25]
25. nishaacara adhipa = oh, nightwalker’s, king; aham tu = I, on my part; tava = to you; raNe = in war; kosala raaja suununaa = with Kosala, king’s, son [with Rama]; samaagamam [sam aa gamam] = joining – confrontation; kSamam na manye = proper, not, I deem – I deem it as improper; uttamam = better one; kSamam = befitting one; yuktam ca = reasonable, also; idam vaakyam = this, word – this advise; bhuuyaH shR^iNu = further, you listen.
Verse 23 & 24
स सर्वैः सचिवैः सार्धम् विभीषण पुरस्कृतैः |
मंत्रयित्वा तु धर्मिष्ठैः कृत्वा निश्चयम् आत्मनः |
दोषाणाम् च गुणानाम् च संप्रधार्य बल अबलम् || ३-३७-२३
आत्मनः च बलम् ज्ञात्वा राघवस्य च तत्त्वतः |
हितम् हि तव निश्चित्य क्षमम् त्वम् कर्तुम् अर्हसि || ३-३७-२४
“Such as you are, you should firstly deliberate with all of your ministers that have a righteous bearing, duly keeping your brother Vibheeshana at the helm of affairs, and then you take a decision on your own considering rights and wrongs of the case, and bearing in mind about your own strengths and weakness, and even on making sure of Raghava’s capability in its reality, and then it will be apt of you to take up befitting action that will be conducive to your interests. [3-37-24,25]
23. saH tvam = such as you are, you; dharmiSThaiH = with those that have righteous-bearing; vibhiiSaNa puras kR^itaiH = Vibheeshana, keeping ahead; sarvaiH sacivaiH saardham = with all, ministers, along with; mantrayitvaa = on deliberating; aatmanaH nishcayam kR^itvaa = on your own, decision, on making; doSaaNaam ca guNaanaam ca = wrongs, also, rights, also; aatmanaH ca = of your, also; bala abalam = strength, weakness; sampradhaarya = considering; raaghavasya ca = of Raghava, also; balam tattvataH GYaatvaa = capability, in reality, on making sure of; tava hitam nishcitya = to you, beneficial, on determining; kSamam = befitting – action; kartum = to do – to take up; arhasi = apt of you.
