Yuddha Kanda Vibeeshana Sharanagati

 While the asuras are praising Ravana - Vibheeshana speaks truth and swims against the current

tān gṛhīta āyudhān sarvān vārayitvā vibhīṣaṇaḥ |

abravīt prānjalir vākyam punaḥ pratyupaveśya tān || 6-9-7

Mahatma Vibhishana (Ravana's youngest half-brother) restraining all those who were made to seize weapons, were made to sit again by saluting them with joined palms and spoke as follows:

api upāyais tribhis tāta yo arthaḥ prāptum na śakyate |

tasya vikrama kālāṃs tān yuktān āhur manīṣiṇaḥ || 6-9-8

8. taata = dear brother; yaH = which; arthaH = act; na shakyate = cannot; praaptum = be accomplished; tribhiH = by three; upaayais api = strategies too; tasya = that act; aahuH = is said; yuktaan = to be suitable; nikramakaalaan = occasion for displaying prowess maniiSiNaH = by wise men.

"Dear brother! That act which cannot be accomplished by three well-known strategies (viz . conciliation, gift and sowing dissention) , is only then to be accomplished by exhibiting prowess, as stated by wise men."

apramattam katham tam tu vijigīṣum bale sthitam |

jita roṣam durādharṣam pradharṣayitum iccatha || 6-9-10

10. katham = how; icchatha = do you wish; dharSayitum = to attack; tam = that famous; tam = Rama; apramattam = who is attentive; vijigiiSum = who has subdued his anger; duraadharSam = and who is difficult to be conquered.

"How do you wish to attack that famous Rama, who is always attentive, who has a will to conquer, who is established in strength, who has subdued his anger and who is difficult to be conquered."

samudram langhayitvā tu ghoram nada nadī patim |

kṛtam hanumatā karma duṣkaram tarkayeta kaḥ || 6-9-11

11. kaH = who; vidyaat = can know; tarkayeta vaa = or even imagine; loke = in the world; hanumataH = Hanuma's; gatim = speed; langhayitvaa = in crossing; ghoram = the formidable; samudram = ocean; nada nadii patim = the lord of streams and rivers?

"Who can conceive or even imagine in this world, that Hanuma's speed in crossing the formidable ocean, which is the lord of streams and rivers?"

6-9-16 - dīyatām asya maithilī - 6-9-23

na naḥ kṣamam vīryavatā tena dharma anuvartinā |

vairam nirarthakam kartum dīyatām asya maithilī || 6-9-16

16. na naH kSamam = It is not appropriate; kartum = to make; vairam = enmity; nirarthakam = uselessly; tena = with Rama; viiryavataa = who is valiant; dharma anuvartinaa = and who follows; righteousness = maithilii = (let) Seetha; diiyataam = be given away; asya = to him.

"It is not appropriate to make enmity uselessly with Rama, who is valiant and who follows righteousness. Let Seetha be given away to him."

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yāvan sagajām sāśvām bahu ratna samākulām |

purīm dārayate bāṇair dīyatām asya maithilī || 6-9-17

17. yaavan = before; puriim = the city of Lanka; sagajaam = along with elephants; saashvaam = with horses; bahu ratna samaakulaam = and filled with many riches; daarayate = are shattered; maithilii = (let) Seetha; diiyataam = be given away; asya = to him.

Before the City of Lanka with its elephants, horses and many riches are shattered by arrows, let Seetha be given away to him."

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yāvat sughorā mahatī durdharṣā hari vāhinī |

na avaskandati no laṃkām tāvat sītā pradīyatām || 6-9-18

18. na yaavat taavat = not so long as; mahatii = the huge; harivaahinii = army of monkeys; sughoraa = which is very dangerous; durdharSaa = and unconquerable; naavaskandati = attacks; naH = our; la.nkaam = Lanka; siitaa = (let) Seetha; pradiiyataam = be given away.

"Not so long as the huge army of monkeys which is very dangerous and unconquerable attacks our Lanka, let Seetha be given away."

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vinaśyedd hi purī laṃkā śūrāḥ sarve ca ākṣasāḥ |

rāmasya dayitā patnī na svayam yadi dīyate || 6-9-19

19. dayitaa = (If) the beloved; patnii = wife; raamasya = of Rama; na diiyate yadi = is not given away; svayam = of your own accord; la.nkaa purii = the City of Lanka; vinshyet hi = will indeed; perish; sarve = all; shuuraaH = the valiant; raakSasaashca = demons too(will perish).

"If the beloved wife of Rama is not given away of your own accord, the city of Lanka will indeed perish. All our valiant demons too will Perish."

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prasādaye tvām bandhutvāt kuruṣva vacanam mama |

hitam pathyam tv aham brūmi dīyatām asya maithilī || 6-9-20

20. prasaadaye = I am propitiating; tvaam = you; bandhutvaat = because of my relationship; kuruSva = act on; mama = my; vachanam = words; aham = I; bruumi = am telling; hitam = the beneficial; tvaham tu = and the truthful (word); maithilii = (let) Seetha; diiyataam = be given away; asya = to him.

"I am propitiating you because of my relationship. Act on my words. I am telling you beneficial as well as truthful word. Let Seetha be given away to him."

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purā śarat sūrya marīcci samnibhān |

nava agra punkhān sudṛḍhān nṛpa ātmajaḥ |

sṛjati amoghān viśikhān vadhāya te |

pradīyatām dāśarathāya maithilī || 6-9-21

21. puraa = before; nR^ipa aatmajaH = Rama the prince; sR^ijati = discharges; te vadhaaya te = for your destruction; sudR^iDhaan = very strong; vishikhaan = arrows; sharat suurya mariicci samnibhaan = equal to the rays of autumnal sun; nava agra punkhaan- provided with new heads and shafts; amoghaan = which are unfailing; maithilii = (let) Seetha; pradiiyataam = be given away; daasharathaaya = to Rama.

"Before Rama the prince discharges for your destruction, very strong and unfailing arrows equal to the rays of autumnal sun and provided with new heads and shafts, let Seetha be given away to Rama."

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tyajasva kopam sukha dharma nāśanam |

bhajasva dharmam rati kīrti vardhanam |

prasīda jīvema saputra bāndhavāḥ |

pradīyatām dāśarathāya maithilī || 6-9-22

22. tyaja = abandon; aashu = soon; kopam = anger; sukha dharma naashanam = which destroys; happiness and piety; bhajasva = resort to; dharmam = righteousness; rati kiirti vardhanam = which augments joy and fame; prasiida = become placid; jiivema = we shall live; saputra baandhavaaH = with our sons and relatives; maithilii = (let) Seetha; pradiiyataam = be given away; daasharathaaya = to Rama.

"Abandon soon your anger, which destroys happiness and piety. Resort to righteousness, which augments joy and fame. Become placid so that we may live with our sons and relatives. Let Seetha be given away to Rama."

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vibhīṣaṇavacaḥ śrutvā rāvaṇo rākṣaseśvaraḥ |

visarjayitvā tān sarvān praiveśa svakam gṛham || 6-9-23

23. shrutvaa = having; vibhiiSaNaH vachaH = Vibhishana's words; raavaNaH = Ravana; raakSaseshvaraH = the king of demons; visarjayitvaa = left; sarvaan = all; taan = of them; pravivesha = and entered; svakam = his own; gR^iham = house.

After hearing Vibhishana's words, Ravana the king of demons left all of them and entered his own palace.

Ravana quietly leave the palace and goes to his private palace. 

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Sarga 10 - He visits Ravanas' palace and advices him in private

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sa rājadṛṣṭisampannam āsanam hemabhūṣitam |

jagāma samudācāram prayujya ācārakovidaḥ || 6-10-11

Practicing customary formalities, Vibhishana who knew the code of conduct, obtained a seat adorned with gold, as endowed to him by a glance of the king.

sa rāvaṇam mahātmānam vijane mantrisamnidhau |

uvāca hitamatyartham vacanam hetuniścitam || 6-10-12

In the presence of ministers (his close friends) and in privation, Vibhishana spoke to powerful Ravana the words convinced of reason and which were very much beneficial.

6-10-14 - all ashuba nimittam to Ravana

tadevam prastute kārte prāyaścittamidam kṣamam |

rocaye vīra vaidehī rāghavāya pradīyatām || 6-10-22

22. viira = O; brave man; tat = hence; kaarye = (when) the actions of evil forces; prastute = are happening; evam = in this way; idam = this; praayashcittam = atonement; kSama = is appropriate; rocaye = I like it; vaidehi = (that) Seetha; pradiiyataam = be given away; raaghavaaya = to Rama.

"O, brave man! Hence, when the actions of evil forces are happening in this way, this atonement is appropriate that Seetha be given away to Rama and I like it."

Ravana's mood change and pompus reply - 6.10.28

"I do not see any fear from whom so ever. Rama cannot obtain Seetha by any means. How Rama even along with Indra and the celestials can stand before me in battle?" thus spoke and then sent away Vibhishana, who had spoken honestly.

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Sarga 11 - He goes back to the court - Ravana goes again to the assembly hall, to hold consultations with his ministers, othere important demons and Vibhishana.

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He calls all his soldiers armed with weopons and everyone obliges - so does Vibheeshana. Everyone salutes him. Even Vibheeshana does this with respect. 

sa pūrvajāyāvarajaḥ śaśaṃsa |

nā mātha paścāccaraṇau vavande |

śukaḥ prahastaśca tathaiva tebhyo |

dadau yathārham pR^thagāsanāni || 6-11-29

Then, that younger brother Vibhishana told Ravana his name and offered salutation to the feet. Suka and Prahasta followed suit. Ravana gave them suitable seats separately.

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In sarga 12 - all fools advice him wrongly. 

aham tu khalu sarvanvaḥ samarthayutumudyataḥ |

kumabhakarṇasya tu svapnānnemamarthamacodayam || 6-12-10

10. aham = I; udyataH = an intent on; samarthayitum = reminding; sarvaan = all; vaH = of you; kumbhakarNasya tu = but to Kumbhakarna; svapnaat = beacuse of his sleep; na achodayam = I could not inform; imam = this; artham = matter.

"I am intent on reminding all of you again. But I could not inform this matter earlier to Kumbhakarna because of his sleep."

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ayam hi suptaḥ ṣṇmāsān kumbhakarṇo mahābalaḥ |

sarvaśastrabhṛtam mukhyaḥ sa idānīm samutthitaḥ || 6-12-11

11. ayam = this; mahaabalaH = very strong kumbhakarNaH = Kumbhakarna; mukhyaH = the chief; sarvashastrabhR^itaam = among the entire wielders of weapons; suptaH hi = was indeed sleeping; shhaTmaasaaH = for the last six months; saH = He; samutthitaH = woke up; idaaniim = now.

"This most powerful Kumbhakarna, the chief among all the wielders of weapons, was indeed sleeping for the last six months and now, he woke up."

Ravana proceeds to speak unabashedly several shameless things in front of the sabha and many of his courtiers were reponding on the same wavelenght - with only two outliers - Vibheeshana and Kumbhakarna. 

Then Kumbakarna speaks angryly - 27th - 34th. 

tasya kāmaparītasya niśamya paridevitam |

kumbhakarṇaḥ pracukrodha vacanam cedamabravīt || 6-12-27

27. nishamya = hearing; paridevitam = the lamentation; tasya = of Ravana; kaamapariitasya = captivated by lust; kumbhakarNa = Kumabhakara; prachukrodha = was angry; abraviitcha = and spoke; idam = those; vachanam = words.

Hearing the lamentation of Ravana who was captivated by lust, Kumbhakarana became angry and spoke the following words:

"You should have contemplated thoroughly that very moment when Seetha was brought here forcibly only after a single impulsive thought from the hermitage of Rama, who was accompanied by Lakshmana,

"O, emperor! If all this act of consultation with us was done at the beginning of this action itself (of bringing Seetha here), it would have been worthy of you."

"O, Ravana! A king who performs king's functions with a mind duly ascertained by justice, will not repent thereafter."

anupāyena karmāṇi viparītāni yāni ca |

kriyamāṇāni duṣyanti havīmṣyaprayateṣvina || 6-12-31

31. karmaaNi = actions; vuoaruutaabu = oervertedktl kriyamaaNaani = done; anupaayena = witout use of any strategem; duSyanti = get spoiled; haviinshhiiva = even as oblations; aprayate = not intent on devotion.

"Actions done pervertedly without use of any stratagem get spoiled, even as oblations not intent on devotion got spoiled.

tvayedam mahādārabham kārya mapraticintitam |

diṣṭyā tvām nāvadhīdrāmo viṣamiśramivāmṛtam || 6-12-34

34. idam = this; mahat = great; kaaryam = act; aarabdham = was undertaken; tvayaa = by you; apratichintitam = without proper thinking; diSTyaa = by good fortune; raamaH = Rama; naavadhiit = did not kill; tvaam = you; aamiSam iva = even as the meat; viSamishram = mixed with poison."

"This great act was undertaken by you without proper thinking. By good fortune, Rama did not kill you even as the meat mixed with poison would kill the consumer."

Then he boasts that he shall kill Ravana's enemies.... 35th - 40th. 

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Sarga 13 - Ravana talks about this curse w.r.t. Punjikasthala - 11th. Curse of brahma on 14th verse. 

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Sarga 14th - 

Hearing the words of Ravana the king of demons and the growls of Kumbhakarna, Vibhishana spoke the following friendly and meaningful words to Ravana the foremost king of ogres (with priaym and hitam)

You dont realize that you have been wrapped around the neck by a snake, with five hoods. 

Vibheeshana's final warning, verse 2, pradīyatām dāśarathāya maithilī || 6-14-3, 4

 O, king! Either Kumbhakarna or Indrajit and either Mahaparsva or Mahodara and either Nikumbha or Kumbha or even Atikaya cannot withstand Rama in battle. Even if you are protected by the sun god, or by Maruts (storm gods) nor even seated in the lap of Indra or god of Death nor if you have penetrated into the regions of heaven or under the earth you will not be spared by the arrows of Rama."

All the courtiers counter vibheeshana but he encounters them all. 

vadhastu rāmasya mayā tvayā ca |

prahasta sarvairapi rākṣasairvā |

katham bhavedarthaviśāradasya |

mahārṇavam tartu mivāplavasya || 6-14-11

"How is it possible by me or by you or by all the demons to kill Rama, who is expert in all matters, any more than a person without a bark to cross a great ocean."

"O, Prahasta! The sharp arrows discharged by Rama, which are furnished with heron's feathers and are dangerous to be approached, have not yet penetrated, duly piercing, your body. That is why, you indulge in a boastful talk." - 13th verse

na rāvaṇo nāibalastrīśīrṣo |

na kumbhakarṇasya suto nikubhaḥ |

na cendrajiddāśarathim prasoḍhum |

tvam vā raṇe śakrasamam samarthaḥ || 6-14-15

"Ravana or Triseersha, with great strength or Nikumbha the son of Kumbhakarna or Indrajit or yourself are not capable to withstand Rama, who is equal in strength to Indra, in battle."

 This king who is overcome by evil addictions, * is rude in nature and acts inconsiderately. Such a king is being surrounded as a caucus by you who are his companions taking the form of his enemies for the ultimate destruction of demons."

*The following are the seven evil habits to which kings are generally found addicted: --Harshness of speech and severity of punishment, extravagance, drinking, love of women, hunting and gambling.

All the well-wishers who are getting their desires fulfilled by the king, should come together and protect the king by coercion even by pulling his hair if necessary

Let Sita be given back to Rama. A counselor is he, who after knowing the strength of the enemies and that of his own (master) and even so duly grasping with his intellect, the status quo, fall, or rise in military power like-wise on both sides, renders advice which is appropriate to the interest of his king.

Dharma of advisors ~ 19th & 22nd verse

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15th sarga brief mention of the indrajit and vibheeshana dialogue

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In which Mahatma : - 

na tāta mantre tava niścayo.asti |

bālastvamadyāpyavipakvabuddhiḥ |

tasmāttvayāpyātmavināśanāya |

vaco.arthhīnam bahu vipralaptam || 6-15-9

"O, child! There is no stability of thought in you. Being a boy, you are still immature in mind. That is why, many a meaningless word was prattled by you too, for only your self-destruction."

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16th sarga - Ravana replies

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suniviṣṭam hitam vākyam uktavantam vibhīṣaṇam |

abravīt paruṣam vākyam rāvaṇaḥ kāla coditaḥ || 6-16-1

Ravana, goaded by death, spoke the following harsh words to Vibhishana, who was very stable and who had spoken wholesome words:

vaset saha sapatnena kruddhena āśī viṣeṇa ca |

na tu mitra pravādena samvasccatruṇā saha || 6-16-2

"One can stay together with an enemy or even with a furious snake, but one cannot stay together with an adversary yet avowing himself as a friend"

He accuses Vibheesha of jealousy

tato neṣṭam idam saumya yadaham loka satkṛtaḥ |

aiśvaryam abhijātaḥ ca ripūṇām mūrdhni ca sthitaḥ || 6-16-10

"O, gentleman! Hence, it is not of liking to you that the people are venerating me, that I obtained riches and that I am sitting tight in the heads of enemies".

yo.anyastvevamvidham brūyād vākyametanniśācara |

asmin muhūrte na bhavet tvām tu dhik kulapāṃsanam || 6-16-16

"O, demon, walking about by night! If any other person utters these words in this manner, he will be ceasing to exit at this moment. O, destroyer of race! A curse upon you!"

Then, the illustrious Vibhishana who became angry also spoke these words to king Ravana, his brother after moving into the sky.

sa tvam bhrātā asi me rājan brūhi mām yad yad iccasi |

jyeṣṭho mānyaḥ pitṛsamo na ca dharmapathe sthitaḥ || 6-16-19

idam tu paruṣam vākyam na kṣamāmi anṛtam tava |

"O, king! You are a brother to me. You utter whatever you like. Elder brother is like a father. Even if he is not staying in a right path, he is to be respected. But I cannot forbear these harsh words from you."

Summary of verses from 22 - 26

I could not ignore you, being destroyed by the noose of Yama (god of death); tied around you and which snatches away all beings, as none can ignore a burning house. I do not wish to see you, being killed by Rama with his sharp arrows, adorned with gold and each resembling like a blazing fire. Persons who are valiant, strong and skilled in weaponry, when time comes, sink down (ruin) as a dam constructed with sand sinks down. As an elder brother, bear the words spoken by me, who desire your welfare. Guard this city and yourself along with demons, by all means. Let all be well with you. I am departing. Be a happy person without me. O, Ravana the ranger of the night! My words are not relishing to you, who are being restrained by me duly desiring your welfare. Persons whose duration of life is to end, do not accept the salutary words spoken by their well wishers"

(Remember Prahlada upAkhyAnam - mainly because PrahlAda spoke and Hiranyakashipu did not listen. Similarities between two is highlighted indirectly by kambhar and vibheeshanar)

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Sarga 17

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Vibhishana together with four of his companions reach Rama's place. Halting in the sky itself, Vibhishana asks Rama to give a refuge to him. Sugreeva tells Rama that he cannot trust Vibhishana the demon. Then Rama asks for opinion of the leaders in his group. Angada, sharabha, Jambavan and Mainda expressed their apprehensions to accept Vibhishana. But Hanuman says that Vibhishana need not be doubted because he thinks that Vibhishana understands the merits in Rama and demerits in Ravana. Hanuman further adds that Vibhishana is approaching Rama for refuge because Vibhishana is desirous of obtaining the kingdom of demons. Hanuman requests Rama to take his final decision on the matter.

atha saṃskāra sampanno hanūmān saciva uttamaḥ |

uvāca vacanam ślakṣṇam arthavan madhuram laghu ||6-17-50

Then the well educated Hanuman, the excellent among counselors; spoke the following smooth meaningful, sweet and brief words:

Then the well educated Hanuman, the excellent among counselors; spoke the following smooth meaningful, sweet and brief words: 

na bhavantam mati śreṣṭham samartham vadatām varam |

atiśāyayitum śakto bṛhaspatir api bruvan ||6-17-51

51. bR^ihaspati rapi = even Brihaspati; bR^ivan = while talking; na shaktaH = cannot; atishayaayitum = excel; bhavantam = you; matishreshhTham = who are of an exalted intellect; samartham = powerful; varam = and the foremost; vadataam = of those who are eloquent.

"Even Brihaspati, while talking cannot excel you, who are possessing an exalted intellect. You are powerful and the foremost man among those who are eloquent."

I am talking neither for argument, nor for competition (with other counselors, nor for superiority, nor out of passion for debate but on account of importance of this matter in hand. I am perceiving an error in what was advised by your counselors assigned to look into advantages and disadvantages, accruing from accepting Vibhishana. It is not possible for such a judicious investigation into his character. Without entrusting any work, it is not possible to understand his ability. But at the same time, it occurs to me as a mistake to entrust any work so soon to a stranger.

 What ever was told by your counselors that it was befitting to send spies to Vibhishana, that action is not possible due to impracticality of the proposition. 

It has been said that Vibhishana came into a wrong place and time. In that matter, I have to express my thought. Listen to it. This place and time become rightly obtained in his mind , as he has thought that you are superior to Ravana and also found merits in you and demerits in Ravana. 

(Reflect on this statement of Swami Hanuman)

It is indeed appropriate for him to arrive at this place and time, by seeing the prowess in you and the wickedness in Ravana. It is worthy of his judgment."

aśakyaḥ sahasā rājan bhāvo vettum parasya vai |

antaḥ svabhāvair gītais tair naipuṇyam paśyatā bhṛśam ||6-17-61

61. raajan = O; king! BhR^isham naipuNyam vinaa = without a high skill; pashyataam = of perceiving; antareNa = between;bhinnaiH svaraiH = different voices; ashakyam = it is not possible; sahasaa = rapidly; boddhum = to comprehend; parasya = the other's; bhaavaH = intention.

"O, king! Without possessing a high skill of reading his diversified tones, it is not possible rapidly to comprehend his intention."

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na tvasya bruvato jātu lakṣyate duṣṭa bhāvatā |

prasannam vadanam ca api tasmān me na asti saṃśayaḥ ||6-17-62

62. na dushhTa bhaavataa = no bad intention; na dR^ishyate = is seen; jaatu = at all; asya = in his; bruvataH = talk; vadanamchaapi = His face is also; prasannam = bright; tasmaat = hence; naasti = there is no; samshayaH = doubt; me = for me.

"I am not seeing any bad intention at all in his talk. His face is also bright. Hence, I do not doubt him."

ākāraḥ cādyamāno api na śakyo vinigūhitum |

balādd hi vivṛṇoti eva bhāvam antar gatam nṛṇām ||6-17-64

64. na shakyah = it is not possible; viniguuhitam = to hide; aakaarah = expression of the face; chhaadyamano. api = even if it is concealed; balata = by force; antargatam = the internal; bhaavam = intent; nR^iNaam = of the persons; vivR^iNotyeva = certainly gets revealed.

"It is not possible to hide expression of the face, even if it is concealed. By force, the internal intent of the persons certainly gets revealed."

An action endowed with proper place and time transacts successfully, if it is performed quickly. Seeing your perseverance and the improper conduct of Ravana as well as hearing about Vali having been killed and Sugreeva anointed as king, he deliberately came here, with a desire to obtain the kingdom of demons. 

(Its important observation of Swami Hanuman - Swami Rama immediately follows suit as well. Also, We see Swami Hanuman taking initial step for both Sugriva and Vibheeshana - Tumare Mantra Vibheeshana Mana). 

After hearing my words, you are indeed the final judge of the issue. "

yathā śakti mayā uktam tu rākṣasasya ārjavam prati |

pramāṇam tu śeṣasya śrutvā buddhimatām vara ||6-17-68

68. buddhimataam vara = O; Rama; the best among the wise! Uktam = It has been told; mayaa = by me; yathaa shakti = according to my ability; aarjavam prati = about the sincerety; raakshhasasya = of this demon; shrutvaa = after hearing this; tvam = you; pramaaNam hi = indeed are the judge; sheshasya = of the issue.

"O, Rama the best among the wise! It has been told by me this according to my ability about the sincerity of this demon. After hearing my words, you are indeed the final judge of the issue."

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Sarga 18 - is very deep culminating in 33rd verse

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Surgriva said

"O, the mighty armed Rama! The faultless one! This demon is being sent to kill you who are unsuspecting, or to kill Lakshmana or me in trust. He came here with a crooked mind. He with his counselors is fit to be imprisoned. Is not Vibhishana the brother of cruel Ravana?"

sa sugrīvasya tad vākyaym rāmaḥ śrutvā vimṛśya ca ||6-18-21

tataḥ śubhataram vākyam uvāca hari pumgavam |

21. bhrutvaa = hearing; tat vaakyam = those words; sugriivasya = of Sugreeva; raamaH = Rama; vimR^ishyacha = pondered over them and; tataH = thereafter; uvaacha = spoke; subha taram = more auspicious; vaakyam = words; haripuNgavam = to Sugreeva.

Hearing those words of Sugreeva, Rama pondered over the words and thereafter spoke more auspicious words to Sugreeva as follows:

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suduṣṭo vā api aduṣṭo vā kim eṣa rajanī caraḥ ||6-18-22

sūkṣmam api ahitam kartum mama aśaktaḥ kathaṃcana |

22. kim = what if; eshhaH = this; rajaniicharaH = demon; sudushhTovaa = is very bad? asaktaH = He is incapable; kartum = of doing; kathamchana = scarcely; suukshhmam = a little; ahitamapi = harm ; mama = to me.

"What does it matter whether that demon is very bad or not bad? He is incapable of doing even a little harm to me."

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piśācān dānavān yakṣān pṛthivyām caiva rākṣasān ||6-18-23

anguli agreṇa tān hanyām iccan hari gaṇa īśvara |

23. harigaNeshvara = O; Sugreeva Lord of monkey troops! Ichchhan = If I wish; hanyaam = I will kill; taan = those; pishaachaan = devilish beings; daanavaan = demons; yakshhaan = supernatural beings; raakshhasanchaiva = and ogres; pR^ithivyaam = living on earth; aNgulyagreNa = with the tip of my finger.

"O, Sugreeva, Lord of monkey-troops! If I wish, I can kill those devilish beings, demons, supernatural beings and ogres living on earth with just a tip of my finger"

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śrūyate hi kapotena śatruḥ śaraṇam āgataḥ ||6-18-24

arcitaḥ ca yathā nyāyam svaiḥ ca māṃsair nimantritaḥ |

24. shruuyate hi = it is heard; kapotena;by a dove; shatruH = an enemy; aagataH = came; sharaNam = for a refuge; architashcha = was received; yathaanyaayam = according to rules of hospitality; nimantritashcha = and was invited for a feast; svaiH = with its own; maamsaiH = flesh.

"It is narrated how by a dove, its enemy ( a fowler) when it came for a refuge, was received according to rules of hospitality and was invited for a feast with its own flesh."

 The aforesaid dove indeed accepted as a guest, the fowler as he came, although he killed its wife .How much more a man like me has to do? Hear the verses inculcating virtue so long ago, by Kandu, the son of a sage called Kanva, a great sage and a speaker of truth. Even an enemy, who formed a cup with his hollowed hands, a miserable person, a person who is begging and who is seeking a refuge should not be killed with the aim of not being cruel. An enemy who comes for protection against others, even if the aforesaid enemy is oppressed or arrogant, is to be protected by one who has a disciplined mind, even by abandoning one's life. If he does not protect rightly through his strength, by fear or by ignorance or by desire, it is a sin to be reproached by the world. If having not been protected, a refugee dies before the eyes of a man who is able to protect him, the former takes along all his moral merit and goes. In not protecting thus the persons who take refuge, there is a great blemish involved in it. It does not bestow heaven. It destroys reputation. It devastates strength and valor. I will follow the excellent words of Kandu. 

evam doṣo mahān atra prapannānām arakṣaṇe ||6-18-31

asvargyam ca ayaśasyam ca bala vīrya vināśanam

31. mahaan doshhaH = there is a great blemish; evam = thus; atra = in this; arakshhane = who take refuge; asvargyam = it does not bestow heaven; ayashasyamcha = it destroys reputation; balaviirya vinaashanam = it devastates strength and valor."

"In not protecting thus the persons who take refuge, there is a great blemish involved in it. It does not bestow heaven. It destroys reputation. It devastates strength and valor"

kariṣyāmi yathā artham tu kaṇḍor vacanam uttamam ||6-18-32

dharmiṣṭham ca yaśasyam ca svargyam syāt tu phala udaye |

32. karishhyaami = I will make; yathaartham = real; uttamam = the excellent; vachanam = words; kaNDoH = of Kandu; syaat = It becomes; dharmishhTham = very righteous; yashasyam = gives a reputation; svargyam = leads to heaven; phalodayam = and rewards appear.

"I will follow the excellent words of Kandu. It becomes a very righteous thing, gives reputation, leads to heaven and the rewards appear consequently."

CHARAMA SLOKAM - 3rd RAHASYAM in RAHASYA TRAYAM

sakṛd eva prapannāya tava asmi iti ca yācate ||6-18-33

abhayam sarva bhūtebhyo dadāmi etad vratam mama |

33. yaachate = he who seeks; prapannaaya = refuge; sakR^ideva = just once; iti = saying that; asmi = I am; tava = yours; dadaami = I shall give; abhayam = assurance of safety; sarva bhuutebhyaH = against all types of beings; etat = this; mama = is my; vratam = pledge.

"He who seeks refuge in me just once, telling me that  I am yours', I shall give him assurance of safety against all types of beings. This is my solemn pledge"

ānaya enam hari śreṣṭha dattam asya abhayam mayā ||6-18-34

vibhīṣaṇo vā sugrīva yadi vā rāvaṇaḥ svayam |

34. sugriiva = O; Sugreeva; harishreshhTha = the chief of monkeys! vibhiishhaNovaa = either he is Vibhishana; yadivaa = or; raavaNaH = Ravana; svayam = himself; abhayam = an assurance of safety; dattam = has been given; asya = to him; mayaa = by me; aanaya = bring; evam = him(here).

"O, Sugreeva, the chief of monkeys! Let him either be Vibhishana or even Ravana himself; I have given an assurance of safety to him. Bring him here."

rāmasya vacanam śrutvā sugrīvaḥ plavaga īśvaraḥ ||6-18-35

pratyabhāṣata kākutstham sauhārdena abhicoditaḥ |

35. shrutvaa = hearing; raamasya; = Rama's; vachanaH = words; SugreevaH = Sugreeva; plavageshvara = the Lord of monkeys; abhipuurita = overwhelmed; souhardena = with cordial friendship; pratyabhaashhata = replied; kaakutthsam = to Rama(as follows).

Hearing Rama' s words, Sugreeva the lord of monkeys, overwhelmed as he was with cordial friendship, replied to Rama as follows:

kim atra citram dharmajña loka nātha śikhā maṇe ||6-18-36

yat tvam āryam prabhāṣethāḥ sattvavān sapathe sthitaḥ |

36. dharmaJNa = O; the one who is aware of righteousness; lokanaathasikhaamaNe = the crest jewel among the lords of the world; kim = what; chitram surprise; atra = is there; iti yat = in thinking that; tvam = you; sattvavaan = endowed with true essence; athitaH = and established; satpathe = in right path; prabhaashhethaah = speak; aaryam = these venerable words?

"O, Rama, who knows righteousness, the crest jewel among lords of the world! What surprise is there in thinking that you, duly endowed with true essence of life and established in a right path, speak these venerable words?"

mama ca api antar ātmā ayam śuddhim vetti vibhīṣaṇam ||6-18-37

anumanāc ca bhāvāc ca sarvataḥ suparīkṣitaḥ |

37. ayam = this; mama = my; antaraatmaa cha = inmost spirit; vetti = feels; vibhiishhanam = Vibhishana; shuddham = to be genuine; supariikshhitaH = being well examined; sarvataH = from all angles; anumaanaat = by act of inference; bhaavaat = and by appearance.

"My inmost spirit also feels Vibhishana to be a genuine person, he being well examined from all angles, by act of inference and by his appearance."

tasmāt kṣipram saha asmābhis tulyo bhavatu rāghava ||6-18-38

vibhīṣaṇo mahāprājñaḥ sakhitvam ca abhyupaitu naḥ |

38. raaghavaa = O; Rama; Tasmaat = Hence; bhavatu = let; vhbhiishhaNah = Vibhishana; maahaapraajJNaH = the highly wise; tulyaH = be equal; asmaabhiH cha = among us together; abhyupaitu = let him get; sakhitvamcha = friendship too; nah = with us.

"O, Rama! Hence, let the highly wise Vibhishana be equal among us soon together. Let him get our friendship too"

The beautyu of this conversation between Rama and Sugriva is - its yet another instance, where Sri Rama shows how no one can overcome him in arguments, esp in matters pertaining to Dharma. This is the varam from the bala-ati-bala mantra upadesam by Brahmarishi in BalakAndam. 

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Sarga 19

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Sarga 19 - Descending from the sky, Vibhishana seeks refuge at the feet of Rama. On Rama's enquiry, he explains about the strength of Ravana. Rama promises to kill Ravana and anoints Vibhishana. Rama sits on the sea -shore, seeking the help of the ocean god to yield a passage for his army to pass through and reach the city of Lanka.

anujo rāvaṇasya aham tena ca asmi avamānitaḥ || 6-19-4

bhavantam sarva bhūtānām śaraṇyam śaraṇam gataḥ |

"I am the younger brother of Ravana and was humiliated by him. I sought refuge in you, who are the refuge for all the beings."

parityaktā mayā laṃkā mitrāṇi ca dhanāni ca || 6-19-5

bhavad gatam hi me rājyam ca jīvitam ca sukhāni ca |

"Abandoning Lanka, friends and possessions, I place my kingdom, life and happiness at your disposal."

Swami takes over Vibheeshana's life from that point - explicitly. 

Hearing their words, the right minded Vibhishana replied as follows: "It is apt if prince Rama seeks ocean as his refuge. This immeasurable great ocean was excavated by Sagara*. Hence, this great ocean will be inclined to do the act for Rama, his kinsman."

*Sagara was one of Rama's ancestors. His story is told in Balakanda.

evam uktaḥ kuśa āstīrṇe tīre nada nadī pateḥ |

samviveśa tadā rāmo vedyām iva huta aśanaḥ || 6-19-42

Having been thus exhorted, Rama then sat on the shore of the ocean covered with blades of Kusha grass, as the God of Fire ascends the altar.

21st sarga ~ Rama's anger

adya akṣobhyam api kruddhaḥ kṣobhayiṣyāmi sāgaram |

velāsu kṛta maryādam sahasā ūrmi samākulam || 6-21-23

nirmaryādam kariṣyāmi sāyakair varuṇa ālayam |

mahārṇavam kṣoBhayiṣye mahādānavasamkulam || 6-21-24

23; 24. adya = now; kruddhaH = being provoked; kshhobhayishhyaami = I will shake; akshhobhyamapi = even if unshakable; saagaram = this ocean; karishhyaami = I will force; varuNaalayami = the ocean; kRita maryaadam = made with a boundary; velaasu = with banks; sahasrormi samaakulam = and agitated with thousands of waves; nirmaryaadam = bereft of a boundary; saayakaiH = by my arrows; kshhobhayishye = I will agitate; mahaarNavam = the great ocean; mahaa daanava samkulam = through with great demons.

"Being provoked now, I will shake this ocean, even if it is unshakable. I will force the ocean, which is demarcated by banks and agitated with thousands of waves, bereft of a boundary, by my arrows. I will agitate the great ocean, thronged with great demons."

evam uktvā dhanuṣ pāṇiḥ krodha visphārita īkṣaṇaḥ |

babhūva rāmo durdharṣo yuga anta agnir iva jvalan || 6-21-25

Speaking as aforesaid, Rama with his eyes made larger by anger and wielding a bow with his hand, became dreadful to look at, as a blazing fire at the end of the world.

sampīḍya ca dhanur ghoram kampayitvā śarair jagat |

mumoca viśikhān ugrān vajrāṇi iva śata kratuḥ || 6-21-26

Swaying his terrific bow and making the earth tremble by his violence Rama released the arrow resembling a powerful thunderbolt of Indra. (god of celestials).

mahāūrmi mālā vitataḥ śankha śukti samākulaḥ |

sadhūma parivṛtta ūrmiḥ sahasā abhūn mahāudadhiḥ || 6-21-29

Immediately that great ocean, became shaken by the cluster of huge waves enveloped by a multitude of conches in its rolling waves and a smoke came out.

tatastu tam rāghava mugravegam |

prakarṣamāṇam dhmaraprameyam |

saumitrirutpatya viniḥśvasantam |

māmeti coktvā dhanurālalambe || 6-21-33

Then Lakshmana rushed towards Rama who in a terrific velocity was stretching his incomparable bow, with a penetrating sigh, crying: "No further, no farther" and took hold of the bow.

etadvināpi hyudadhestavārya |

sampatsyate vīratamasya kāryam |

bhavadvidhāḥ krodhavaśam na yānti |

dīrgham bhavānpaśyatu sādhuvṛttam || 6-21-34

"O, honorable man! Even without the destruction of the ocean, the purpose of you the greatest hero will be fulfilled. Men like you do not fall into the sway of anger. You see some durable and noble alternative"

antarhitaiścāpi tathāntarikṣe |

brahmarṣibhiścaiva surarṣibhiśca |

śabdaḥ kṛtaḥ kaṣṭamiti bruvadbhi |

rmā meti coktvā mahatā svareṇa || 6-21-35

Brahmana-sages and celestial sages, stationed in the interior of the sky cried in a loud voices, saying "No farther, no farther" and making a noise "Ah,Oh,Alas!"

When Rama is about to release a missile presided over by Brahma from his bow, the sea-god appears in person before him with joined palms and advises him to get a bridge constructed by Nala across the ocean. The ocean god disappears after giving this advice to Rama. Nala accordingly constructs a bridge across the sea with the help of other monkeys.

Maru ~ Malvar desert in Rajasthan - where rAma bAnam landed. 

ayam saumya nalo nāma tanujo viśva karmaṇaḥ |

pitrā datta varaḥ śrīmān pratimo viśva karmaṇaḥ || 6-22-44

44. soumya = O; excellent man! ayam = this one; nalonaama = named Nala; sriimaan = a glorious person; tanayaH = is the son; vishvakarmaNaH = of Visvakarma; datta varaH = who was given a boon; pitra = by his father; pratimaH = and equal to; vishvakarmaNaH = Visvakarma.

"O, excellent man! This one, named Nala, a glorious person, is the son of Vishvakarma; who was given a boon by his father and is equal to Visvakarma."

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eṣa setum mahāutsāhaḥ karotu mayi vānaraḥ |

tam aham dhārayiṣyāmi tathā hi eṣa yathā pitā || 6-22-45

45. eshhaH vaanaraH = let this monkey; mahotsaahaH = a greatly energetic one; karotu = build; setum = a bridge; mayi = in me; aham = I; dhaaraayishhyaami = can hold; tam = it; eshhaH = He; tathaa = is the same; yathaa = as; pitaa = his father.

"Let this greatly energetic monkey build a bridge across me. I can hold that bridge. He is just the same as his father."