तदुक्तमतिकायस्य बलिनो बाहुशालिनः। कुम्भकर्णस्य वचनं श्रुत्वोवाच महोदरः॥
Hearing the speech of the huge-bodied, longarmed and mighty Kumbhkarma, Mahodara said.
कुम्भकर्ण कुले जातो धृष्टः प्राकृतदर्शनः। अविलसो न शक्नोषि कृत्यं सर्वत्र वेदितुम्॥
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.
नहि राजा न जानीते कुम्भकर्ण नयानयौ। त्वं तु कैशोरकाद्धृष्टः केवलं वक्तुमिच्छसि॥
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.
स्थानं वृद्धिं च हानिं च देशकालविधानवित्। आत्मनश्च परेषां च बुध्यते राक्षसर्षभः॥
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.
यत् त्वशक्यं बलवता कर्तुं प्राकृतबुद्धिना। अनुपासितवृद्धेन कः कुर्यात्तादृशं नरः॥
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.
यांस्तु धर्मार्थकामांस्त्वं ब्रवीषि पृथगाश्रयान्। अवबोद्धं स्वभावेन नहि लक्षणमस्ति तान्॥
You are not naturally competent to understand what you yourself says touching the opposed virtue, profit and desire.
कर्म चैव हि सर्वेषां कारणानां प्रयोजनम्। श्रेयः पापीयसां चात्र फलं भवति कर्मणाम्।७।। निःश्रेयसफलावेव धर्मार्थवितरावपि। अधर्मानर्थयोः प्राप्तं फलं च प्रात्यवायिकम्॥ ऐहलौकिकपारक्यं कर्म पुंभिनिषेव्यते। कर्माण्यपि तु कल्पानि लभते काममास्थितः।९।। तत्र क्लृप्तमिदं राज्ञा हृदि कार्य मतं च नः। शत्रौ हि साहसं यत्तत्किमिवानापनीयते॥
Verily action is the spring of all agencies of happiness or misery; and it is only those that act either well or ill that reap the results of their acts. Virtue, and interest bring about emancipation as well as heaven and prosperity. But evil come from unrighteousness and harms spring therefrom. People reap the fruit of their acts in this world or the next; but the fruit of desire is reaped readily. Therefore should a king set about attaining his desire. And this also had we advised you with our soul. And that is the harm that one should display his prowess before a foe?
एकस्यैवाभियाने तु हेतुर्यः प्राहतस्त्वया। तत्राप्यनुपपन्नं ते वक्ष्यामि यदसाधु च॥
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.
येन पूर्वं जनस्थाने बहवोऽतिबलास्तदा। राक्षसा राघवं ध्वस्ताः कथमेको जयिष्यसि॥
How shall you alone vanquish that Rāghava who formerly routed in Jansthāna innumerable Rākşasas possessed of exceeding strength?
ये पूर्व निर्जितास्तेन जनस्थाने महौजसः। राक्षसांस्तान्पुरे सर्वान्भीतानद्य न पश्यसि ॥
Did you not today in the palace behold those powerful Rākşasas that had been beaten in Janasthana-cowed down in fear?
तं सिंहमिव संक्रुद्धं रामं दशरथात्मजम्। सर्प सुप्तमहो बुद्ध्वा प्रबोधयितुमिच्छसि॥
Alas! you wished to awake Rima, son to Daśaratha-knowing full well that le resembles an enraged lion or a sleeping serpeni.
ज्वलन्तं तेजसा नित्यं क्रोधेन च दुरासदम्। कस्तं मृत्युमिवासह्यमासादयितुमर्हति॥
But whom does it behove to confront him ever flaming in energy, difficult of being approached when enraged, and unbearable even like Death himself?
संशयस्थमिदं सर्व शत्रोः प्रतिसमासने। एकस्य गमनं तात नहि मे रोचते भृशम्॥
On approaching the foe, this whole host itself shall be imperilled: and therefore, my child, your marching alone does nowise recommend itself to me.
हीनार्थस्तु समृद्धार्थ को रिपुं प्राकृतं यथा। निश्चितं जीवितत्यागे वशमानेतुमिच्छति॥
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?
यस्य नास्ति मनुष्येषु सदृशो राक्षसोत्तम। कथमाशंससे योद्धं तुल्येनेन्द्रविवस्वतोः॥
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?
एवमुक्त्वा तु संरब्धं कुम्भकर्ण महोदरः। उवाच रक्षसां मध्ये रावणं लोकरावणम्॥
Having said this to Kumbhakarņa wrought up with wrath, Mahodara addressed that destroyer of creature-Ravana-in the midst of the Raksasas.
लब्ध्वा पुरस्ताद्वैदहीं किमर्थं त्वं विलम्बसे। यदीच्छसि तदा सीता वशगा ते भविष्यति॥
Having already obtained Vaidehi, why did you delay ? If you wish it, Sītā shall come under your control.
दृष्टः कश्चिदुपायो मे सीतोपस्थानकारकः। रुचितश्चेतस्वया बुद्ध्या राक्षसेन्द्र ततः शृणु॥
I have perceived a way as to how Sītā may smile upon you. Do you listen: and should it please you; act you accordingly.
अहं द्विजिह्वः संहादी कुम्भकर्णो वितर्दनाः। पञ्च रामवधायैते निर्यान्तीत्यवघोषय॥
Do you proclaim it about that I and Dvijihva and Samhrādī, and Kumbhakarņa and Vitardanathese five-are marching for compassing the destruction of Rāma.
ततो गत्वा वयं युद्धं दास्यामस्तस्य यत्नतः। जेष्यामो यदि ते शत्रूनोपायैः कार्यमस्ति नः॥
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).
अथ जीवति नः शत्रुर्वयं च कृतसंयुगाः। ततः समभिपत्स्यामो मनसा यत्समीक्षितम्॥
But if our foe live after fight and we also having faught the fight, then shall we do what I conceive in my mind.
वयं युद्धादिहैष्यामो रुधिरेण समुक्षिताः। विदार्य स्वतनुं बाणै रामनामाङ्कितैः शरैः॥ भक्षितो राघवोऽस्माभिर्लक्ष्मणश्चेति वादिनः। ततः पादौ ग्रहीष्यामस्त्वं नः कामं प्रपूरय॥
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'.
ततोऽवघोषय पुरे गजस्कन्धेन पार्थिव। हतो रामः सह भ्रात्रा ससैन्य इति सर्वतः॥
Then, O king, do you through Gajaskandha publish it all round that Ráma has been slain along with his brother and the army.
प्रीतो नाम ततो भूत्वा भृत्यानां त्वमरिंदम! भोगांश्च परिवारांश्च कामान्वसु च दापय॥ ततो माल्यानि वासासि वीराणामनुलेपनम्। देयं च बहु योधेभ्यः स्वयं च मुदितः पिब॥
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.
ततोऽस्मिन्बहुलीभूते कौलीने सर्वतो गते। भक्षितः ससुहृद्रामो राक्षसैरिति विश्रुते॥ प्रविश्याश्वास्य चापि त्वं सीतां रहसि सान्त्वयन्। धनधान्यैश्च कामैश्च रत्नैश्चैनां प्रलोभय ॥
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.
अनयोपधया राजन्भूयः शोकानुबन्धया। अकामा त्वद्वशं सीता नष्टनाथा गमिष्यति॥
By this deceit, О king, working powerfully through Sītā's sorrow, she albeit unwilling, shall, having lost her lord, come under your control.
रमणीयं हि भर्तारं विनष्टमधिगम्य सा। नैराश्यात्स्त्रीलघुत्वाच्च त्वद्वशं प्रतिपत्स्यते ॥
Losing her charming husband, she from despair and female railty, shall come under your away.
सा पुरा सुखसंवृद्धा सुखार्हा दुःखकर्षिता। त्वय्यधीनं सुखं ज्ञात्वा सर्वथैव गमिष्यति॥
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.
एतत्सुनीतं मम दर्शनेन रामं हि दृष्टैव भवेदनर्थः। इहैव ते सेत्स्यति मोत्सुको भूर्महानयुद्धेन सुखस्य लाभः॥
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.
अनष्टसैन्यो हनवाप्तसंशयो रिपुं त्वयुद्धेन जयञ्जनाधिप। यशश्च पुण्यं च महान्महीपतिः श्रियं च कीर्ति च चिरं समश्नुते॥
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.