Vālmīki Rāmāyaṇa

Contents

  1. Lead
  2. Name and epithets
  3. Family and origins
  4. Physical description
  5. Character and traits
  6. Relationships
  7. Role in the narrative by kanda
    1. Sundara Kanda
    2. Yuddha Kanda
    3. Uttara Kanda
  8. How other characters describe them
    1. Ravana
    2. Rama
    3. Vibhishana
    4. Garuda
    5. Hanuman
    6. Lakshmana
    7. An unnamed king (Southern-only)
    8. Opposing assessments
  9. Contested and contradictory passages
  10. Southern-only material
    1. Exchange with Vibhishana in the council
    2. Equipment and battle array
    3. Defeat by Angada and recourse to illusion
    4. Attacks on the vanara leaders
    5. Report of the binding of the brothers
    6. The battle of Sarga 60 (Southern additions)
    7. Duel with Lakshmana and death
    8. Uncertain reference
    9. Opposing statements
  11. Key verses
  12. References

Indrajit in the Valmiki Ramayana

Lead

Indrajit, also called Meghanada [VR-CE 7.12.26], is the son of Ravana in the Valmiki Ramayana [VR-CE 6.27.18]. He is often designated by the patronymic Ravani [VR-CE 6.35.5]. He is the brother of Aksha [VR-CE 5.46.8] and the nephew of Vibhishana [VR-CE 6.74.11], and Ravana's lament says he held the position of heir-apparent [VR-CE 6.80.13]. Ravana praises him as the best of weapon-knowers and attributes his weapons to propitiation of the Grandfather [VR-CE 5.46.2]. The narrator states that after completing his oblation he becomes invisible to gods and asuras in battle [VR-CE 6.71.22]. Posted at Lanka's western gate [VR-CE 6.27.18], he fights while concealed by māyā [VR-CE 6.36.8] and binds Rama and Lakshmana with arrows [VR-CE 6.36.13]. Lakshmana condemns this concealed fighting as a thief's path [VR-CE 6.75.12], and Vibhishana calls him evil-minded and unrighteous [VR-CE 6.73.4]. He falls in battle against Lakshmana, and his severed head is described lying on the ground [VR-CE 6.78.34].

Name and epithets

The name Indrajit appears directly in the narrative, as when Ravana assigns "his son Indrajit" to the western gate [VR-CE 6.27.18], when Vibhishana reports Indrajit's post there [VR-CE 6.28.11], and when Vibhishana identifies the chariot-borne warrior with a lion banner (speaker: Vibhishana) as "named Indrajit, foremost of the boon-holders" (varapradhāna) [VR-CE 6.47.15]. The Uttara Kanda gives a second name. One verse states that the son Meghanada is the same one whom the addressees (plural) call Indrajit [VR-CE 7.12.26]. Another verse refers to him as Ravana's son, with the identification as Meghanada coming from context [VR-CE 7.28.8]. He is most often designated by patronymics. The form Ravani ("son of Ravana") occurs repeatedly [VR-CE 6.35.5] [VR-CE 6.68.13] [VR-CE 6.78.31] [VR-CE 7.30.5]. He is also called rāvaṇātmaja [VR-CE 6.28.12] [VR-CE 6.73.31] [VR-CE 6.75.27], Ravana's own-born son (rāvaṇasyātmasaṃbhava) [VR-CE 6.73.32], son of the rakshasa lord (rākṣasendrasuta) [VR-CE 6.68.22] [VR-CE 6.74.18] [VR-CE 6.78.45], and the "bull" son of the rakshasa king (rākṣasarājasūnu) [VR-CE 6.60.3]. In several verses the patronymic alone appears, and the identification with Indrajit rests on surrounding context [VR-CE 6.36.21] [VR-CE 6.75.1] [VR-CE 7.1.19]. Descriptive epithets include vibudhendrajit, "conqueror of the gods' lord" [VR-CE 6.80.3], and mahāmāya, "of great illusion," used in Ravana's assignment of the gates (speaker: Ravana) [VR-CE 6.27.18] and by Rama (speaker: Rama) [VR-CE 6.72.16]. Ravana addresses him as mahāratha and chief of the rakshasa army (rākṣasacamūmukhya) [VR-CE 6.80.6], as paraṃtapa, "scorcher of foes" [VR-CE 6.80.13], and as apratiratha, one without a rival chariot-warrior [VR-CE 6.60.17]. The narrator calls him samitiṃjaya, "victorious in battle" [VR-CE 7.30.8], and ripusādana, "foe-destroyer" [VR-CE 6.60.13]. A comparison to Indra (indrakalpa) in Ravana's speech may apply either to Indrajit or to his mind, because the grammatical reference is ambiguous [VR-CE 5.46.1].

Family and origins

Indrajit is the son of Ravana. Ravana calls him his son (putra) [VR-CE 6.27.18] [VR-CE 6.60.16] and addresses him as "my child" (mama vatsa) [VR-CE 6.80.6]. Indrajit in turn refers to Ravana as "my father" [VR-CE 6.36.14] [VR-CE 6.67.16]. Ravana tells him that his dear brother, the prince Aksha, has been killed. The verse calls Aksha sahodara, "of the same womb," and dayita, "dear," in relation to Indrajit [VR-CE 5.46.8]. Vibhishana is his paternal uncle. Indrajit himself says that Vibhishana was born and raised in Lanka and is his father's own brother (pitṛvya) [VR-CE 6.74.11], and he addresses him as Ravana's younger brother (rāvaṇānuja) [VR-CE 6.74.16]. Vibhishana calls Indrajit "my brother's son" [VR-CE 6.40.16] [VR-CE 6.74.17]. A narrative verse likewise calls Indrajit's opponent his pitṛvya without naming him [VR-CE 6.77.22]. A further verse in which Vibhishana speaks of having to kill his brother's son (bhrātur ātmajam) does not name the person, and the identification with Indrajit is contextual [VR-CE 6.77.13]. In Ravana's lament (speaker: Ravana), Indrajit is said to have held the position of heir-apparent (yauvarājya) and to have had a mother and a wife (bhāryā) [VR-CE 6.80.13]. Ravana also says that Indrajit, as his son, should have performed his father's funeral rites, and that this order has been reversed [VR-CE 6.80.14]. Hanuman (speaker: Hanuman) tells him that he was born in a family of brahmarishis yet has taken a rakshasa birth [VR-CE 6.68.17]. His powers are traced to divine favour. Ravana says Indrajit accumulated weapons by propitiating the Grandfather (pitāmaha) [VR-CE 5.46.2], and Rama describes him as holding a boon given by Svayambhu [VR-CE 6.60.44]. Vibhishana adds that he also obtained horses that go at will (kāmaga) [VR-CE 6.72.12]. In the Uttara Kanda, Prajapati declares that this son is equal to Ravana or even greater [VR-CE 7.30.3], says he is pleased with Ravana's own son [VR-CE 7.30.4], and calls him very mighty (atibala) and Ravani [VR-CE 7.30.5]. The same sequence describes the victor as "the son of Ravana," with the name supplied by context [VR-CE 7.30.1].

Physical description

Ravana's son is called śrīmān, "glorious," and padmapalāśākṣa, "with eyes like lotus petals," when he goes out to battle [VR-CE 5.46.15]. In other scenes his eyes are described differently. They are red at the corners (paryantaraktākṣa) [VR-CE 6.35.10], deeply red from anger (saṃrakta-locana) [VR-CE 6.76.8], and widened or dilated (visphāritekṣaṇa) [VR-CE 7.28.12]. The verse with the red-cornered eyes compares him to a heap of broken collyrium [VR-CE 6.35.10]. Vibhishana's description of a figure that is mountain-like (parvatasaṃnikāśa), of dreadful strength, and hard to approach is assigned to him with uncertain identification [VR-CE 6.73.34]. Vibhishana also compares him to an elephant with fierce bared tusks [VR-CE 6.47.15]. His face is described as discoloured or pale (vivarṇa-vadana) [VR-CE 6.76.2] and as dejected (viṣaṇṇa-mukha) [VR-CE 6.76.3] [VR-CE 6.77.32]. During the duel with Lakshmana, both warriors have clusters of arrows lodged deep in their bodies [VR-CE 6.76.31]. After his death his large severed head lies on the ground. It resembles refined gold (tapanīya) and is sprinkled with blood [VR-CE 6.78.34], and it is splendid, wears a helmet, and has blazing earrings [VR-CE 6.78.33]. His armour and helmet are described as shattered, together with his bow [VR-CE 6.78.35]. His chariot is gold-variegated (kāñcanacitrāṅga) [VR-CE 6.33.19] and fire-coloured (agnivarṇa) [VR-CE 6.74.8] [VR-CE 7.28.3]. One verse describes it as large and well adorned and yoked with kālāśva horses, a term that may mean "black horses" or "horses of Kala" [VR-CE 6.75.2]. Another gives him four horses [VR-CE 6.67.11]. His banner carries the king of beasts, the lion [VR-CE 6.47.15]. It is also described as resembling blazing fire, bearing a great golden kambu (the term is uncertain) [VR-CE 6.67.13], and as adorned with vaidūrya [VR-CE 6.67.13]. He rides under an umbrella of shell-and-moon colour [VR-CE 6.60.13], attended by beautiful golden fly-whisks [VR-CE 6.60.14]. He shakes a bow that shines like Shakra's bow [VR-CE 6.47.15] and is described as having a fearsome bow and arrows [VR-CE 6.73.15]. His arrows bear golden ornaments [VR-CE 7.28.10]. He wears armour and carries a sword [VR-CE 6.74.8], which is described as sharp-edged [VR-CE 6.68.28], and he appears with weapons and sword raised [VR-CE 6.75.2]. He bears various weapons [VR-CE 7.28.4]. At times he cannot be seen at all. The vanaras scan the sky and fail to see him because he is hidden by māyā [VR-CE 6.36.8]. They see only his sharp-tipped arrows [VR-CE 6.60.31]. His form is not visible as he moves about [VR-CE 6.67.25], and in the Uttara Kanda he is unseen in battle through the strength of his māyā [VR-CE 7.29.27].

Character and traits

Ravana's speeches give the fullest praise. Ravana (speaker: Ravana) calls him a knower of weapons and the best of weapon-bearers [VR-CE 5.46.2], and the best among those who know weapons [VR-CE 5.46.10]. He describes Indrajit as a giver of grief to suras and asuras whose deeds were seen among the gods including Indra [VR-CE 5.46.2]. In the same passage he says that Indrajit knows the distinctions of place and time, is the best of the wise (matisattama), and is protected by the strength of his arms and guarded by austerity [VR-CE 5.46.4]. According to Ravana, no one in the three worlds fails to know his missile-strength and strength [VR-CE 5.46.5], and nothing is impossible for him in battle or unfit for him in deliberation [VR-CE 5.46.5]. His prowess, missile-strength, and strength of austerity match Ravana's own [VR-CE 5.46.6]. Ravana also says he is superior in strength whether seen or unseen [VR-CE 6.67.2] and calls him of valour equal to immortals [VR-CE 7.29.38]. Ravana addresses him as matimān, "wise" [VR-CE 5.46.9]. The narrator calls him a chariot-warrior, best of archers, and foremost of those who know astras [VR-CE 5.46.17], one of incomparable deeds and without a rival in battle [VR-CE 6.36.10], and brave and unconquered in battles [VR-CE 6.80.3]. Rama (speaker: Rama) describes him as knower of the Brahma weapon, wise (prājña), of great illusion, and of great strength [VR-CE 6.72.16], and as skilled in magic and strength [VR-CE 6.72.20]. In other speeches Rama calls him māyin and kṣudra, "petty," for fighting with his chariot concealed [VR-CE 6.67.40], and calls the enemy durātman with māyā-based strength (identification uncertain) [VR-CE 6.72.18]. The narrator attributes a ritual basis to his power. Once he completes the oblation he becomes hard to overcome even for the gods with Indra [VR-CE 6.71.14], and once his rite is complete he becomes invisible to gods and asuras [VR-CE 6.71.22]. He is also described as hard to overcome under the protection of the brahmāstra and a sun-like object, probably the banner [VR-CE 6.67.14]. Indrajit (speaker: Indrajit) claims that even Shakra cannot see or reach him while he fights unseen [VR-CE 6.35.11]. He calls his own prowess immeasurable and fierce [VR-CE 6.60.7] and claims quick hands in showering arrows [VR-CE 6.75.8]. Anger is a recurring attribute in the narrative. He is described as overcome with anger (krodhamūrchita) [VR-CE 6.34.29] [VR-CE 7.29.22], stupefied with anger on seeing the monkey force [VR-CE 6.68.14], angry [VR-CE 6.73.14] [VR-CE 6.75.27], and doubly agitated by anger [VR-CE 6.76.14]. He describes himself as filled with anger [VR-CE 6.35.12]. The narrator also calls his speech agitated and harsh [VR-CE 6.75.23]. Elsewhere he is described as supremely pleased while speaking, gladdening the rakshasas [VR-CE 6.36.11]. Hostile speakers judge him differently from Ravana. Vibhishana (speaker: Vibhishana) calls him evil-minded, intent on illusion, unrighteous, of cruel deeds, and a source of fear to all worlds [VR-CE 6.73.4]. He also calls him a bad son (duṣputra) and evil-souled [VR-CE 6.40.16], asādhu [VR-CE 6.74.18], and overly proud, childish, and ill-disciplined [VR-CE 6.74.24]. In Southern-only material Vibhishana addresses him as foolish, immature, undisciplined, sharp-natured, of small understanding, ill-minded, and exceedingly ill-advised [VR-S 6.9.22+146]. Ravana's description of him as the best of the wise [VR-CE 5.46.4] and Vibhishana's description of him as childish [VR-CE 6.74.24] thus stand as opposing attested statements. Hanuman (speaker: Hanuman) calls him cruel, ignoble, of evil conduct, mean, of sinful prowess, and merciless [VR-CE 6.68.18]. Garuda (speaker: Garuda) calls him one of cruel deeds [VR-CE 6.40.48]. The narrator calls the enemy Rama seeks to kill fierce and of cruel deeds [VR-CE 6.67.42]. Lakshmana (speaker: Lakshmana) calls him ill-minded and one whose aim falls short [VR-CE 6.75.11]. He describes his concealed fighting as a path practised by thieves and not by heroes [VR-CE 6.75.12], and dismisses his arrows as light, of little power, and pleasant [VR-CE 6.76.17]. This judgment sits against the narrator's descriptions of Indrajit and Lakshmana as both very hard to conquer, with unmatched strength and radiance [VR-CE 6.75.30], endowed with strength and distinguished by prowess [VR-CE 6.75.29], and too quick-handed for their aiming to be seen [VR-CE 6.77.26]. Southern-only material calls him of renowned strength and valour (speaker: the king, possibly Ravana) [VR-S 6.59.106+3]. A Southern-only narrative verse calls him enraged, of great splendour, and of great strength [VR-S 6.60.28+7].

Relationships

Ravana. Ravana states that his reliance rests on Indrajit rather than on those already slain [VR-CE 5.46.8]. He instructs him to assess the monkey's power [VR-CE 5.46.9] and later to kill Rama and Lakshmana [VR-CE 6.67.2]. Indrajit speaks of his father as sorrow-afflicted and brooding [VR-CE 6.36.14]. Ravana's inner self is seized by a surge of joy on hearing his son's report [VR-CE 6.36.43]. In the Uttara Kanda, Ravani addresses his father in battle [VR-CE 7.29.32]. Ravana's lament after his death speaks of the heir-apparent position, the mother, and the wife Indrajit leaves behind [VR-CE 6.80.13]. Vibhishana. The relationship is marked by mutual accusation. Indrajit declares that for Vibhishana kinship, friendliness, birth, common-womb brotherhood, and dharma carry no weight [VR-CE 6.74.12]. He calls him evil-minded and a defiler of dharma [VR-CE 6.74.12], ill-minded [VR-CE 6.74.13], of weak understanding [VR-CE 6.74.14], and pitiless [VR-CE 6.74.16]. Vibhishana in turn calls Indrajit asādhu [VR-CE 6.74.18] and ill-disciplined [VR-CE 6.74.24]. He advises Rama on Indrajit's vulnerability at Nikumbhila [VR-CE 6.72.13] and urges him to appoint a slayer [VR-CE 6.72.14]. Rama and Lakshmana. Indrajit speaks of the two brothers as the killers of Khara and Dushana and as very mighty [VR-CE 6.36.12]. He pierces them with arrows [VR-CE 6.35.13], speaks to the rakshasas of them bound by arrows [VR-CE 6.36.13], and boasts that Lanka's trouble has ended [VR-CE 6.36.15]. Vibhishana describes Indrajit as the one who deceived the two [VR-CE 6.40.16], and Rama calls Ravani the origin of the calamity (identification contextual) [VR-CE 6.40.42]. In the later duel Indrajit approaches Lakshmana in anger [VR-CE 6.76.8], taunts him about the earlier battle [VR-CE 6.76.9], and recalls the brothers lying on the ground [VR-CE 6.76.10]. Lakshmana names Ravani as the target to be killed [VR-CE 6.78.31]. In the Uttara Kanda, Rama addresses the sages who are praising Ravani (identification contextual) [VR-CE 7.1.24] [VR-CE 7.1.25]. Hanuman and the vanaras. Indrajit disrupts the vanara army and answers Hanuman [VR-CE 6.68.24], who insults him [VR-CE 6.68.18]. Indrajit judges that a certain vanara, if ignored, would destroy the rakshasas [VR-CE 6.73.25]. Angada strikes his chariot together with its horses and charioteer [VR-CE 6.33.19]. Sita. A figure seen on Indrajit's chariot as Sita appears joyless [VR-CE 6.68.9]. Indrajit calls her Vaidehi and treats her as the reason Sugriva, Hanuman, and Rama have come [VR-CE 6.68.25]. He rejects the objection against killing women [VR-CE 6.68.27] and states that he killed her in anger [VR-CE 6.68.30]. Prajapati. In the Uttara Kanda, Prajapati is pleased with Ravana's son [VR-CE 7.30.4] and ranks him equal to or greater than Ravana [VR-CE 7.30.3].

Role in the narrative by kanda

Sundara Kanda

Indrajit first enters the Sundara Kanda as the occupant of a dwelling in Lanka: during his search of the city, the swift monkey chief went to the dwelling of Indrajit after visiting those of Shuka and the wise Sarana [VR-CE 5.5.19]. Later in the kanda, Indrajit is described as having gone southward on a śiṃśumāra, a term usually understood as a dolphin or porpoise-type creature whose exact sense is uncertain [VR-CE 5.25.21]. His principal role comes after Hanuman kills Prince Aksha. The lord of the rakshasas steadied his mind and commanded Indrajit [VR-CE 5.46.1]. Addressing him, Ravana states that all the Kimkaras have been killed, along with the rākṣasa Jambumālī and five heroic sons of ministers who had advanced at the front of the army (speaker: Ravana) [VR-CE 5.46.7]. Ravana urges Indrajit to look at the great force of the monkey and at his power (prabhāva) and valor (parākrama), and to make his effort in keeping with his own strength (speaker: Ravana) [VR-CE 5.46.9]. He tells Indrajit to assess both his own strength and the enemy's before beginning the undertaking (speaker: Ravana) [VR-CE 5.46.10]. He also says that sending Indrajit is not the best counsel (matiḥ śreṣṭhā) (speaker: Ravana) [VR-CE 5.46.11]. A later passage likewise records that Dashanana Ravana, very enraged on hearing that Aksha had come to ruin, commanded Indrajit [VR-CE 5.56.107]. After hearing his father's words, Indrajit circumambulated his lord clockwise in preparation for battle [VR-CE 5.46.13]. Honored by his own dear troops, and with his enthusiasm for the intoxicating fight roused, he set about the battle [VR-CE 5.46.14]. He went out with great radiance, and his going forth is compared to the ocean on parvan days [VR-CE 5.46.15]. He mounted a chariot yoked with four vyālas, a term for fierce animals whose exact meaning is not specified [VR-CE 5.46.16], and he went quickly by chariot to where Hanuman was [VR-CE 5.46.17]. Hanuman, on hearing the rattle of Indrajit's chariot and the twang of his bow-string, became even more delighted [VR-CE 5.46.18]. Taking a very large bow and sharp-tipped arrows, Indrajit set out with Hanuman as his target [VR-CE 5.46.19]. He went out to battle with arrows in hand, and joy for the fight had arisen in him [VR-CE 5.46.20]. Hanuman saw him swiftly approaching in his chariot [VR-CE 5.46.22]. Indrajit mounted a divine chariot and stretched or twanged his bow, whose sound was like mighty lightning [VR-CE 5.46.23]. In the fight that followed, a hero described as a slayer of enemy heroes (paravīrahantā) released arrows, a subject resolved from context as Indrajit [VR-CE 5.46.26]. The archer's target-fixing (lakṣyasaṃgraha) was made to fail, with the archer again resolved from context as Indrajit [VR-CE 5.46.28]. The two waged a supreme battle that captivated the minds of all beings, a reading the pack marks as uncertain [VR-CE 5.46.30]. Indrajit found no opening (antara) against Hanuman [VR-CE 5.46.31], and with his target eluding him and his arrows falling in vain, he fell into deep thought [VR-CE 5.46.32]. Having seen that the monkey could not be killed, he set his mind on how to restrain him [VR-CE 5.46.33]. Indrajit then reflected on the monkey chief, who was now bound with tree-bark ropes (drumacīra) and freed from the astra, and he fell into worry (cintā) [VR-CE 5.46.47]. Having observed the vanara in this state, freed from the astra yet bound with bark cords, he displayed him to the king and his retinue [VR-CE 5.46.51]. In Southern-only material, the monkey troop-leader burned the dwelling (veśma) of Indrajit [VR-S 5.52.7+1].

Yuddha Kanda

Indrajit's earliest appearance in the battle accounts of the Yuddha Kanda is in an engagement where Angada struck a chariot together with its horses and charioteer, the owner of the chariot being identified as Indrajit only from the preceding verse [VR-CE 6.33.19]. Called Rāvaṇi and astravit, "knower of missiles," he checked the speed of the swift monkeys with swifter arrows and a supreme missile [VR-CE 6.35.5]. Having gone into concealment (antardhāna), he spoke to the two brothers [VR-CE 6.35.10] and then pierced Rama and Lakshmana with sharp arrows [VR-CE 6.35.13]. After this first assault, Indrajit regarded his own deed and the two lying figures and spoke [VR-CE 6.36.11]. He claimed that they had been struck down by his own arrows [VR-CE 6.36.12], that they could not be freed from this arrow-bondage (iṣubandhana) [VR-CE 6.36.13], and that this root-destroying calamity for all had been killed by him [VR-CE 6.36.15] (speaker: Indrajit). Having tormented them with floods of arrows and frightened the vanaras, he laughed loudly [VR-CE 6.36.18]. He stated that he had bound the two brothers with a dreadful arrow-bond at the front of the army [VR-CE 6.36.19], and he reported to his father the welcome news that Rama and Lakshmana were struck down [VR-CE 6.36.40]. Ravana then told the rakshasi guards to report to Sita that Rama and Lakshmana had been killed by Indrajit [VR-CE 6.37.7], and he later said that Indrajit had crushed them in battle [VR-CE 6.41.15] (speaker: Ravana). Garuda attributes the arrow-bond to Indrajit's construction through māyā and strength [VR-CE 6.40.48] (speaker: Garuda). In a later engagement, after making an offering into the fire, he made himself disappear in the sky together with his bow, arrows, sword, chariot, horses and charioteer [VR-CE 6.60.28]. The vanaras, their bodies shattered by the arrows of Shakrajit and struck by illusion, cried out with broken voices and fell [VR-CE 6.60.30]. Rama described him as having felled the vanara army and as afflicting the two brothers with arrows without pause [VR-CE 6.60.43], asked how he could be killed when his body was lost to sight and his weapon raised [VR-CE 6.60.44], and said that he covered all directions with nets and showers of arrows [VR-CE 6.60.46] (speaker: Rama). Having dejected the vanara king's army and Rama together with Lakshmana, he suddenly entered the city [VR-CE 6.60.49]. Vibhishana afterwards stated that Indrajit had struck the two down with volleys of missiles (astrajālaiḥ) [VR-CE 6.61.3]. When Ravana heard that Makaraksha had been killed, he ordered his son Indrajit to battle [VR-CE 6.67.1]. Ravana asserted that Indrajit conquers Indra in battle and asked rhetorically why he would not kill the two humans on seeing them [VR-CE 6.67.3] (speaker: Ravana). Indrajit said he would give his father Ravana a victory exceeding in battle [VR-CE 6.67.16]. As he moved about, neither the twang of his bowstring and palm-slap nor the sound of his chariot's wheel-rims and hooves was heard [VR-CE 6.67.25]. The episode of the figure of Sita follows. Hanuman, addressing the son of the rakshasa chief, asked what offence this woman had committed that he wished to kill her [VR-CE 6.68.19], warned that if he killed Sita he would not live long [VR-CE 6.68.20], and said that after death he would obtain the worlds of those who kill women [VR-CE 6.68.21] (speaker: Hanuman). Having thrown the vanara army into disorder with a thousand arrows, Indrajit replied to Hanuman [VR-CE 6.68.24]. He declared that he would kill Vaidehi that day while Hanuman watched [VR-CE 6.68.25], naming "this woman" as the first to be killed [VR-CE 6.68.26], after whom he would kill Rama, Lakshmana, Hanuman himself, Sugriva and Vibhishana [VR-CE 6.68.26]. He quoted Hanuman's statement that women are not to be killed [VR-CE 6.68.27] and answered that whatever causes distress to enemies should be done [VR-CE 6.68.27]. He then told Hanuman to look at the woman, claiming that he had killed her in anger on Rama's account [VR-CE 6.68.30]. The vanaras killed his followers in that battle with spears, thunderbolt-like weapons, swords, paṭṭisas and iron-tipped maces [VR-CE 6.69.17]. Two opposing attested statements concern this act. Hanuman reported that Indrajit struck down the weeping Sita in battle while the vanara side was fighting and watching [VR-CE 6.70.8] (speaker: Hanuman), and Rama, on hearing from Hanuman's words that Sita had been killed by Indrajit, fell into a faint [VR-CE 6.71.7] (speaker: Lakshmana). Ravana, by contrast, states that his son used illusion to show a figure as Sita [VR-CE 6.80.31] (speaker: Ravana). Vibhishana then gave Rama an account of Indrajit's power. He said that this hero obtained the Brahmaśiras weapon through austerity and a boon from the Self-existent [VR-CE 6.72.12]. He described an enemy who would strike the one he addressed as indraśatru and ātatāyin before that one had reached Nikumbhila and offered the fire oblation as the slayer, without naming that enemy within the verse [VR-CE 6.72.13]. He added that once Indrajit was killed, Rama should regard Ravana as killed along with his friends and kin [VR-CE 6.72.14] (speaker: Vibhishana). Rama, for his part, said that Indrajit renders the gods, including those with Varuna, unconscious in battle [VR-CE 6.72.16] (speaker: Rama). Vibhishana described Ravana's son as wishing to kill Hanuman with his bow raised [VR-CE 6.73.31] and urged Lakshmana to kill him [VR-CE 6.73.33] (speaker: Vibhishana). On seeing Vibhishana there, Ravana's son spoke a harsh speech [VR-CE 6.74.10], and after hearing Vibhishana's words he spoke harsh words again, stupefied by anger [VR-CE 6.75.1]. He said that his opponents would that day ward off his shower of arrows, which is hard to withstand [VR-CE 6.75.5], and that his arrows, released from a great bow, would destroy their bodies [VR-CE 6.75.6]. He also spoke of them as pierced by sharp arrows and by spears, śakti lances, ṛṣṭi swords and tomara javelins, though the verse does not say who wields the weapons other than arrows, and the pack marks this claim as uncertain [VR-CE 6.75.7]. Lakshmana heard his roar and spoke to him [VR-CE 6.75.9], saying that Indrajit had earlier acted from concealment [VR-CE 6.75.12] and that he himself stood within the range of Indrajit's arrows [VR-CE 6.75.13] (speaker: Lakshmana). Indrajit answered that his feathered, sharp-edged arrows would take Lakshmana's life that day [VR-CE 6.75.19]. On reaching Lakshmana, he again spoke harsh words [VR-CE 6.76.8]. He asked whether Lakshmana did not remember his prowess in the first battle, when Lakshmana was bound together with his brother and struggling [VR-CE 6.76.9], and he said that the two had first lain on the ground unconscious, struck by arrows like Shakra's thunderbolt [VR-CE 6.76.10]. If Lakshmana had not seen his prowess then, he said, he would show it now [VR-CE 6.76.12], and he then pierced Lakshmana with seven arrows [VR-CE 6.76.13]. Lakshmana and Indrajit fought, showering floods of arrows and striking each other [VR-CE 6.77.23], so swiftly that the taking up of arrows, the fitting, the grasping of the bow, the release, the drawing and the stance could not be seen [VR-CE 6.77.25]. Lakshmana drew an arrow back to his ear and released it toward Indrajit [VR-CE 6.78.32]. Recognizing that he had fallen, the great rakshasa army fled in all directions while being struck by the monkeys [VR-CE 6.78.38]. Rama referred to the conqueror of Shakra as killed in battle that day [VR-CE 6.79.9] and later stated that Indrajit was killed in battle by Lakshmana [VR-CE 6.111.6] (speaker: Rama). Ravana, mourning, said that Indrajit in anger could pierce even Kala and Antaka and the peaks of Mandara with arrows, and asked how much less he would fail to pierce Lakshmana [VR-CE 6.80.7] (speaker: Ravana).

Uttara Kanda

The Uttara Kanda opens with a retrospective reference to Indrajit's death. Unnamed speakers addressing Rama as saumya say that hearing of Indrajit's killing is a cause of wonder to them [VR-CE 7.1.21]. They also describe Rāvaṇi as having entered a duel (dvandvayuddha) and been killed, calling this fortunate (diṣṭyā) for Rama [VR-CE 7.1.19]. A neighbouring verse likens someone (tasya) to Death rushing forward and mentions a "suraripu" (enemy of the gods) and a release; the pack marks the referent as uncertain and does not confirm it as Indrajit [VR-CE 7.1.20]. Rama then asks how Shakra was conquered by him (tena) (speaker: Rama), which frames the later narrative as a question rather than a stated event [VR-CE 7.1.27]. The kanda gives an account of his birth. Mandodari gave birth to a son named Meghanada [VR-CE 7.12.26]. As soon as he was born, the rakshasa's son cried and released a very great sound [VR-CE 7.12.27], and his father himself gave him the name Meghanada because of that sound [VR-CE 7.12.28]. He grew up in Ravana's auspicious inner apartments (antaḥpura) [VR-CE 7.12.29], guarded by excellent women (varastrī) [VR-CE 7.12.29]. Later, Ravana saw his own son, named Meghanada, at a place where he was engaged in ritual [VR-CE 7.25.4]. An unnamed speaker tells Ravana that this son of his has obtained all these boons [VR-CE 7.25.13]. Vibhishana states that Ravana's son, who is not named in that verse, was engaged in a yajña at the time of the abduction (speaker: Vibhishana) [VR-CE 7.25.26]. Indrajit then took the army and soldiers and went in front [VR-CE 7.25.34], and a group described as mahabhaga went toward Madhupura, although the pack notes that the membership of this group is not enumerated in the verse [VR-CE 7.25.35]. In the war against the gods, Indrajit turned back all the rakshasas and stood firm [VR-CE 7.28.2]. He rushed at the opposing army [VR-CE 7.28.3], and the text compares him to a blazing fire rushing through forests [VR-CE 7.28.3]. He is described as entering the host [VR-CE 7.28.4]. The gods, having surrounded Shachi's son, approached Ravana's son in battle and took position [VR-CE 7.28.8], and a great battle fitting between gods and rakshasas occurred on account of Mahendra's son and the rakshasa lord's son [VR-CE 7.28.9]. The rakshasa's son shot arrows at Gomukha, Matali's son and charioteer [VR-CE 7.28.10], and showered Shakra's son Jayanta with rains of arrows [VR-CE 7.28.12]. Rāvaṇi seized weapons and made them fall on the enemy [VR-CE 7.28.13], and he also made very large mountain peaks fall [VR-CE 7.28.13]. He was striking down enemies at that time [VR-CE 7.28.14]. Greatly delighted [VR-CE 7.28.20], he let out a great sound [VR-CE 7.28.20] and ran at the gods [VR-CE 7.28.20]. At a later point he withdrew from the battle and sat down [VR-CE 7.28.30]. When the fighting resumed, Rāvaṇi mounted a chariot [VR-CE 7.29.22] and entered the very fierce army [VR-CE 7.29.22]. He entered a māyā that had been given long ago by Gopati [VR-CE 7.29.23] and showered that army with missiles [VR-CE 7.29.23]. He then left the gods and went quickly toward Shakra [VR-CE 7.29.24]. He struck Matali and the horses with excellent arrows [VR-CE 7.29.25] and covered Mahendra with a shower of arrows [VR-CE 7.29.25]. A search was made for Rāvaṇi [VR-CE 7.29.26], and he showered Mahendra, described as of immeasurable energy, with a flood of arrows [VR-CE 7.29.27]. Judging Indra to be exhausted [VR-CE 7.29.28], he bound him by māyā and led him toward his own army [VR-CE 7.29.28]. While remaining invisible (adarśanastha), Rāvaṇi spoke [VR-CE 7.29.32]. He declared that the battle-work had ceased and invited his father to come and go with him (speaker: Indrajit) [VR-CE 7.29.33]. He claimed that he had seized Shakra, lord of the gods' army and of the three worlds, and that he had broken the gods' pride (speaker: Indrajit) [VR-CE 7.29.34]. Ravana went to his own son, who is identified as Indrajit only by context [VR-CE 7.29.37], and said that Indra and the gods had been conquered by him (speaker: Ravana) [VR-CE 7.29.38]. Ravana also said that by these deeds, which matched great strength, the honor of Ravana's family had been increased (speaker: Ravana) [VR-CE 7.29.38]. Having seized Indra, Rāvaṇi, surrounded by his force and with his vehicles, reached his own dwelling [VR-CE 7.29.40], and he dismissed the rākṣasas [VR-CE 7.29.40]. The narrative states that Mahendra, described as very mighty, was conquered by Ravana's son [VR-CE 7.30.1]. Prajapati predicts that the son will be renowned in the world by the name Indrajit [VR-CE 7.30.5]. The lotus-born god spoke to Rāvaṇi [VR-CE 7.30.9]. In reply, Indrajit addressed the deva and said that he chose immortality (amaratva) as the price of Indra's release (speaker: Indrajit) [VR-CE 7.30.8]. Speaking to the one called Padmasambhava [VR-CE 7.30.10], he asked that the accomplishment connected with Satakratu's release be heard (speaker: Indrajit) [VR-CE 7.30.10]. He said it was his regular wish to worship Pavaka with oblations (speaker: Indrajit) [VR-CE 7.30.11], and that he did so in order to enter battle as one desiring victory over enemies (speaker: Indrajit) [VR-CE 7.30.11]. If the japa and homa for Vibhavasu were unfinished and he fought in battle, he said, that would be his destruction (speaker: Indrajit) [VR-CE 7.30.12]. He observed that every man chooses immortality through austerity (tapas), and claimed that his own immortality had been brought about through valor (vikrama) instead (speaker: Indrajit) [VR-CE 7.30.13]. Prajapati replied "Let it be so" [VR-CE 7.30.14], and Shakra was released by Indrajit [VR-CE 7.30.14]. A speaker later states that Indra, lord of gods, was conquered by him and asks what, then, of other beings [VR-CE 7.30.42].

How other characters describe them

Ravana

Ravana's statements about Indrajit are the most extensive in the pack, and they are uniformly admiring until his laments after Indrajit's death. After Prince Aksha was killed by Hanuman, Ravana steadied his mind and commanded Indrajit [VR-CE 5.46.1]. In that address (speaker: Ravana), he describes Indrajit as knowing the distinctions of place and time (deśa-kāla-vibhāga) and as the best of the wise (matisattama) [VR-CE 5.46.4]. He calls him protected by the strength of his arms (bhujavīrya) and guarded by austerity (tapas) [VR-CE 5.46.4]. Ravana claims that against Indrajit's weapon-power no asuras, Marut hosts, or anyone in the three worlds failed to become exhausted in battle [VR-CE 5.46.3], and that no one in the three worlds fails to know his astra-bala and bala [VR-CE 5.46.5]. He says Indrajit's prowess (parākrama), missile-strength (astra-bala) and strength of austerity (tapo-bala) are in keeping with Ravana's own [VR-CE 5.46.6]. In the same speech Ravana reports that the Kimkaras, the rākṣasa Jambumālī and five heroic sons of ministers have been killed [VR-CE 5.46.7], and that Indrajit's dear brother (sahodara, dayita), the prince Aksha, has been slain [VR-CE 5.46.8]. He states that his reliance (sāra) lies not in those slain but in Indrajit [VR-CE 5.46.8]. He addresses him as matimān (wise or intelligent), urges him to consider the monkey's great force, power (prabhāva) and valor (parākrama), and to make his effort (vega) in keeping with his own strength [VR-CE 5.46.9]. He tells him to assess his own strength and the enemy's before beginning the undertaking [VR-CE 5.46.10]. During the war Ravana names Indrajit among those, alongside himself, Kumbhakarna, Prahasta and Nikumbha, who could bear such a burden [VR-CE 6.45.6]. He instructs the rakshasi guards to report to Vaidehi that Rama and Lakshmana have been killed by Indrajit [VR-CE 6.37.7]. He asserts that Indrajit is in every way superior in strength, whether unseen or seen [VR-CE 6.67.2]. In the Uttara material, Ravana approaches his own son (svasuta) [VR-CE 7.29.37], addresses him as amarasamavikrama (of valor equal to immortals), and says that Indrajit's deeds, matching great strength, have increased the honor of Ravana's family [VR-CE 7.29.38]. After Indrajit's death, Ravana's lament keeps the language of praise while turning it to grief. He says that Indrajit, when angry, could pierce even Kala and Antaka with arrows and even the peaks of Mandara, and asks how much less he would fail to pierce Lakshmana [VR-CE 6.80.7]. He describes him as united with kāladharma, that is, dead [VR-CE 6.80.8], and says that the gods, world-guardians and sages, having seen Indrajit slain, will now sleep happily and without fear [VR-CE 6.80.10]. Addressing him as paraṃtapa, Ravana asks where he has gone, leaving the heir-apparency (yauvarājya), Lanka, the rakshasas, his mother, Ravana and his wife (bhāryā) [VR-CE 6.80.13]. He says that Indrajit should have performed Ravana's rites for the dead (pretakāryāṇi), and that the order has been reversed [VR-CE 6.80.14]. He asks where Indrajit has gone without removing Ravana's thorn (śalya) while Sugriva, Rama and Lakshmana still live [VR-CE 6.80.15]. Ravana also recalls that his son (vatsena) used illusion to show a figure as Sita [VR-CE 6.80.31]. Later he vows revenge (pratīkāra) for Khara, Kumbhakarna, Prahasta and Indrajit [VR-CE 6.83.11].

Rama

Rama's descriptions combine acknowledgment of Indrajit's abilities with hostile terms. He calls him knower of the Brahma weapon (brahmāstravit), wise (prājña), of great illusion (mahāmāya) and of great strength (mahābala) [VR-CE 6.72.16], and describes the rakshasa's son as skilled in magic (māyā) and strength [VR-CE 6.72.20]. He says he knows the māyā of that fierce (raudra) one, a referent inferred from context as Indrajit [VR-CE 6.72.15]. In a verse whose application to Indrajit is marked uncertain, Rama calls the enemy (ripu) durātman (evil-minded), with māyā-based strength [VR-CE 6.72.18]. Earlier, speaking to Lakshmana of "that lord of rakshasas," identified from context as Indrajit [VR-CE 6.60.43], Rama asks how he can be killed in battle when his body is lost to sight and his weapon is raised [VR-CE 6.60.44]. After the arrow-bond, Rama says that by the addressee's grace the great calamity (vyasana) arising from Rāvaṇi has been crossed by the two brothers [VR-CE 6.40.42]. In the Uttara material, Rama refers to Ravani as the one the sages are praising [VR-CE 7.1.25].

Vibhishana

Vibhishana identifies Indrajit for Rama's side and judges him harshly. He describes him as surrounded by brave warriors with various weapons [VR-CE 6.28.12], and names the chariot-borne figure with a lion-king banner as Indrajit, foremost among those with boons [VR-CE 6.47.15]. He says that Indrajit obtained the Brahmaśiras weapon through austerity (tapas) and a boon from the Self-existent (svayambhū) [VR-CE 6.72.12], and that the two princes lie helpless and dejected, brought down by Indrajit's volleys of missiles while honoring the word of Svayambhu [VR-CE 6.61.3]. Vibhishana states that the enemy who would strike Ravana, addressed as indraśatru and ātatāyin, before he reaches Nikumbhila and offers the fire oblation would be Ravana's slayer, though the verse does not name the enemy within itself [VR-CE 6.72.13]. He tells Rama that once Indrajit is killed, Ravana should be regarded as killed along with his friends and kin [VR-CE 6.72.14]. His character judgments are severe. Vibhishana calls him evil-minded, intent on illusion (māyā), unrighteous, of cruel deeds and a source of fear to all worlds [VR-CE 6.73.4]. He describes Ravana's son as wishing to kill Hanuman with his bow raised [VR-CE 6.73.31]. In direct confrontation he calls him overly proud, childish and ill-disciplined [VR-CE 6.74.24]. Reading omens, Vibhishana asserts that this son of Ravana is broken (bhagna) without doubt [VR-CE 6.76.4]. The Southern recension (VR-S) adds a further passage, Southern-only, in which Vibhishana says Indrajit, through delusion, approves the kind of destruction coming from Raghava after hearing of it [VR-S 6.9.22+144]. In the same Southern-only passage Vibhishana addresses him as mūḍha (foolish), apragalbha (immature), avinayopapanna (lacking discipline), tīkṣṇasvabhāva (sharp-natured), alpamati (of small understanding), durātman (ill-minded), mūrkha (fool) and atyartha-sudurmati (exceedingly ill-advised) [VR-S 6.9.22+146].

Garuda

Garuda states that the arrow-bond was constructed by Indrajit through māyā and strength, and describes him as one of cruel deeds (krūrakarmaṇā) [VR-CE 6.40.48].

Hanuman

Hanuman refers to Indrajit as the son of the rakshasa lord (rākṣasendrasuta) [VR-CE 6.68.22]. Confronting him over the illusory killing of a woman, Hanuman says that after giving up life the addressee will obtain the worlds of those who kill women, worlds despised even by those fit to be killed by the world [VR-CE 6.68.21]. Indrajit's reply reports the vanara as having said that women are not to be killed [VR-CE 6.68.27].

Lakshmana

Lakshmana calls Indrajit durmate (ill-minded) and hīnārtha (one whose aim falls short) with respect to a goal hard for anyone to attain, and says that merely by speaking words Indrajit thinks he has accomplished his aim (kṛtārtho 'smi) [VR-CE 6.75.11]. He characterizes the path Indrajit has taken as one practiced by thieves (taskara) and not frequented by heroes (vīra) [VR-CE 6.75.12]. In the same exchange, a verse in narrator voice describes Indrajit as speaking in an agitated (saṃrabdha) and harsh (paruṣa) manner [VR-CE 6.75.23].

An unnamed king (Southern-only)

In a Southern-only passage, a speaker identified only as the king (rājā), possibly Ravana, describes Indrajit as of renowned strength and valor (prakhyāta-bala-vīrya) [VR-S 6.59.106+3].

Opposing assessments

The pack preserves direct conflicts over Indrajit's judgment and temperament. Ravana calls him the best of the wise (matisattama) [VR-CE 5.46.4] and matimān [VR-CE 5.46.9], and Rama calls him prājña [VR-CE 6.72.16]. Vibhishana calls him childish and ill-disciplined [VR-CE 6.74.24], and in the Southern-only passage calls him alpamati and mūrkha [VR-S 6.9.22+146]. On his conduct in war, Ravana frames his deeds as increasing the family's honor [VR-CE 7.29.38]. Garuda and Vibhishana both describe him as one of cruel deeds [VR-CE 6.40.48] [VR-CE 6.73.4], and Lakshmana likens his method to that of thieves rather than heroes [VR-CE 6.75.12].

Contested and contradictory passages

Claims about Indrajit in the staging records include explicit statements, metaphors, and uncertain readings, and speakers do not always agree. The judgments and traits sections above keep those sides separate. This page does not choose among them.

Southern-only material

All material in this section is drawn from the Southern recension (VR-S) and is not part of the Critical Edition core. Verse labels carrying a "+" suffix mark passages found in VR-S. Where the pack records a claim as uncertain or as identified only from context, the text below says so.

Exchange with Vibhishana in the council

The Southern recension contains an extended council exchange between Indrajit and Vibhishana. Having listened carefully to Vibhishana's words, Indrajit replied [VR-S 6.9.22+135]. He addressed Vibhishana as "tata" and "kanishtha", the younger one [VR-S 6.9.22+136], and called him the younger one in this family [VR-S 6.9.22+137]. He described his uncle's words as pointless and fearful in tone [VR-S 6.9.22+136] and claimed that no one born in this family would say or do such a thing [VR-S 6.9.22+136] (speaker: Indrajit). He said that Vibhishana alone in the family was devoid of sattva, virya, parakrama, shaurya, dhairya and tejas [VR-S 6.9.22+137] (speaker: Indrajit). Calling Vibhishana timid (bhiru), he asked why he frightened them and claimed that a single rakshasa of theirs, even an ordinary one, could kill the two in battle [VR-S 6.9.22+138] (speaker: Indrajit). He further claimed that Shakra, lord of the three worlds and king of the gods, had been made to settle on the ground by him, and that the whole host of gods fled in fear to the directions [VR-S 6.9.22+139] (speaker: Indrajit). Vibhishana's response in the same passage opposes these claims. He stated that Indrajit was not able to stand against Raghava in battle [VR-S 6.9.22+117] and was not able to withstand Dasharathi [VR-S 6.9.22+127] (speaker: Vibhishana). In one verse the one whose words were heard is called indrakalpa (Indra-like), durāsada (hard to approach) and mahaujas (of great energy), though the pack marks the referent as uncertain [VR-S 6.9.22+142] (speaker: Vibhishana). Vibhishana called Indrajit a child (bāla) with a mind not yet ripened, said he had no firm resolve in counsel (mantra), and described his speech as deficient by half, rambling, and tending to his own destruction [VR-S 6.9.22+143] (speaker: Vibhishana). He said that Indrajit, under the name of Ravana's son, was an enemy with a friend's face, and that through delusion he approved a destruction of this kind coming from Raghava after hearing of it [VR-S 6.9.22+144] (speaker: Vibhishana). He called Indrajit a child (bāla), obstinate (dṛḍha) and rash (sāhasika), declared him vadhya (deserving death) and very ill-minded (sudurmati), and said that the one who had brought him into the presence of the counsellors was also vadhya [VR-S 6.9.22+145] (speaker: Vibhishana). He addressed Indrajit with a series of derogatory terms, including mūḍha, apragalbha, avinayopapanna, tīkṣṇasvabhāva, alpamati, durātman, mūrkha and atyartha-sudurmati, and said he spoke from childishness (bālatā) [VR-S 6.9.22+146] (speaker: Vibhishana). A separate assessment in the same sequence describes Indrajit as mahabala (greatly strong) and able to hold back even Vajrin together with his vajra [VR-S 6.9.22+97] (speaker: Mahaparshva).

Equipment and battle array

At the time of the battle array, Indrajit is described with armor called unslayable or impenetrable (avadhya-kavaca) and with a lizard-skin (godhā) finger-guard bound on [VR-S 6.13.5+6]. Having satisfied the fire (Hutāśana), he went into concealment [VR-S 6.13.5+7].

Defeat by Angada and recourse to illusion

In one passage Indrajit is called mahātman (great-souled) and is described as overpowered (pradharṣita), seen by those who were pleased [VR-S 6.34.28+2]. He was defeated in battle by Vali's son, described as one of terrible deeds (bhīmakarman) [VR-S 6.34.28+4]. A following verse, which calls him the rakshasa king's son and identifies him as Indrajit only by context, states that he was unable to harm the two princes in his visible form (prakāśarūpa) and so turned to illusion (māyā) [VR-S 6.34.30+3]. The narrator calls him durātman (evil-minded) in that verse [VR-S 6.34.30+3]. The narrator's epithet mahātman [VR-S 6.34.28+2] and the narrator's epithet durātman [VR-S 6.34.30+3] stand in close proximity in this sequence.

Attacks on the vanara leaders

Ravani, of great speed, pierced Gavaksha and Sharabha with two arrows each [VR-S 6.36.17+3], and in haste pierced the lord of the golāṅgūlas and Angada, son of Vali, with many arrows [VR-S 6.36.17+4]. An adjacent verse describes an unnamed actor, called amitraghna (foe-slayer), tormenting Nila with nine arrows and Mainda and Dvivida with three each; the identification with Indrajit rests on the Ravani epithet in neighboring verses and is marked uncertain [VR-S 6.36.17+1]. Having pierced these foremost vanaras with arrows like flames of fire, the strong (balavān) and mahāsattva Ravani roared [VR-S 6.36.17+5].

Report of the binding of the brothers

A speaker identified in the pack as the king, possibly Ravana, calls Indrajit "my son" (putra) [VR-S 6.59.106+3], describes him as of renowned strength and valor (prakhyāta-bala-vīrya), and says that he bound two heroic brothers with arrows endowed with boons (dattavara) [VR-S 6.59.106+3] (speaker: the king, possibly Ravana).

The battle of Sarga 60 (Southern additions)

An unnamed speaker addresses someone as apratiratha, usually read as "without a rival chariot-warrior," and says that Vasava was conquered by the addressee [VR-S 6.60.14+1]. In the extended Southern battle passage, Ravani is described as very enraged (saṅkruddha); he looks at the night-rangers and tells them to be cheerful and to fight with the desire to kill the vanaras [VR-S 6.60.28+3]. A subject identified by context as Indrajit cut down the vanaras with weapons named as nālīka, nārāca, maces (gadā) and pestles (musala) [VR-S 6.60.28+5]. The vanaras, struck in battle and armed with trees, suddenly rained mountain-rocks and trees on Ravani [VR-S 6.60.28+6], and later the plavaṅgamas surrounding him showered him with trees, mountain peaks and stones [VR-S 6.60.28+14]. Indrajit is called enraged (krudha), mahātejas and mahābala in this battle [VR-S 6.60.28+7], and is again described as very enraged (saṅkṛddha) [VR-S 6.60.28+20]. The hero (vīra), read as Indrajit from context, crushed the vanaras with arrows described as sun-like (sūryasaṅkāśa) and adorned with gold (śātakumbha) [VR-S 6.60.28+9]. One verse states that he pierced vanaras with one arrow for each group of nine, five and seven, though the sense of the numbers is marked ambiguous [VR-S 6.60.28+8]. The lord (prabhu) split the monkey divisions with arrows [VR-S 6.60.28+16]. He pierced Nala, who stood at a distance, with nine arrows [VR-S 6.60.28+17], and Mainda with seven arrows described as piercing vital spots (marma-vidāraṇa) [VR-S 6.60.28+18]. His arrows are called fierce (ghora), sharp (tīkṣṇa) and boon-given (dattavara) [VR-S 6.60.28+19]. He churned the monkey divisions with arrows in the great battle [VR-S 6.60.28+21]. He is called son of the lord of the rakshasas (rākṣasendrātmaja) in a verse that does not itself name the referent [VR-S 6.60.28+23]. A further verse lists targets, among them Jambavan with ten arrows, Nila with thirty, and Sugriva, Rishabha, Angada and Dvivida, with the subject supplied only by the pronoun saḥ and adjacent context; the pack marks this as uncertain [VR-S 6.60.28+25]. With dreadful, sharp arrows he then made those foes lifeless (niṣprāṇa), and other chief vanaras were struck with many arrows [VR-S 6.60.28+26]. The enraged subject afflicted (ardayāmāsa) foes with sun-like, fine-pointed, swift arrows [VR-S 6.60.28+27] and crushed the vanara divisions, the verb having no explicit subject in the target verse [VR-S 6.60.28+28]. Seeing the vanara army agitated and bewildered by a net of arrows and smeared with blood, he was delighted with great joy [VR-S 6.60.28+22], a description repeated in a later verse [VR-S 6.60.28+29]. He released a shower of arrows and a dreadful shower of weapons [VR-S 6.60.28+30].

Duel with Lakshmana and death

Lakshmana reached Ravani and Ravani reached Lakshmana, and in their mutual combat a fierce disorder arose between the two [VR-S 6.77.27+1]. Both released sharp arrows with speed [VR-S 6.77.27+2]. Ravani seized an excellent bow with a firm string, stronger than before [VR-S 6.78.4+6]. A Southern verse attributed to Rama reports Indrajit's killing (vadha) [VR-S 6.79.5+1], naming Lakshmana as its agent through the instrumental lakṣmaṇena [VR-S 6.79.5+1]. The same verse says that a mighty one (mahāvīrya), not named there and inferred from the following verse, obtained incomparable joy on hearing of it [VR-S 6.79.5+1]. The following verse links the destruction of Ravani with a victory, though its final words are corrupt and the exact meaning is uncertain [VR-S 6.79.5+2].

Uncertain reference

One Southern verse describes a figure called rākṣasendra who, having heard the great roar of the heaven-dwellers and forest-dwellers, stood again facing the fight; the pack marks the identification with Indrajit as uncertain [VR-S 6.86.23+2].

Opposing statements

Indrajit's own claims that he brought Shakra to the ground and put the gods to flight [VR-S 6.9.22+139], and that one ordinary rakshasa could kill the two in battle [VR-S 6.9.22+138] (speaker: Indrajit), stand against Vibhishana's statements that he cannot stand against Raghava [VR-S 6.9.22+117] or withstand Dasharathi [VR-S 6.9.22+127] (speaker: Vibhishana). Mahaparshva's statement that he can hold back Vajrin with his vajra [VR-S 6.9.22+97] (speaker: Mahaparshva) and the unnamed speaker's statement that Vasava was conquered by the addressee [VR-S 6.60.14+1] align with Indrajit's claim. The narration separately records his defeat by Vali's son [VR-S 6.34.28+4].

Key verses

VR-CE 5.46.15

श्रीमान्पद्मपलाशाक्षो राक्षसाधिपतेः सुतः

निर्जगाम महातेजाः समुद्र इव पर्वसु

śrīmān padmapalāśākṣo rākṣasādhipateḥ sutaḥ nirjagāma mahātejāḥ samudra iva parvasu

The glorious, lotus-petal-eyed son of the rakshasa lord, of great radiance, went out like the ocean on parvan days. Word-by-word: ["śrīmān=glorious", "padmapalāśākṣaḥ=lotus-petal-eyed", "rākṣasādhipateḥ sutaḥ=son of the rakshasa lord", "mahātejāḥ=of great radiance", "samudra iva parvasu=like the ocean at parvan times"]

VR-CE 6.27.18

पश्चिमायामथो द्वारि पुत्रमिन्द्रजितं तथा

व्यादिदेश महामायं राक्षसैर्बहुभिर्वृतम्

paścimāyām atho dvāri putram indrajitaṃ tathā vyādideśa mahāmāyaṃ rākṣasair bahubhir vṛtam

Then at the western gate he assigned his son Indrajit, of great illusion, surrounded by many rakshasas. Word-by-word: ["paścimāyām=in the west", "dvāri=at the gate", "putram=son", "indrajitam=Indrajit", "mahāmāyam=of great illusion", "vṛtam=surrounded"]

VR-CE 6.28.11

इन्द्रजित्पश्चिमद्वारं राक्षसैर्बहुभिर्वृतः

पट्टसासिधनुष्मद्भिः शूलमुद्गरपाणिभिः

indrajit paścimadvāraṃ rākṣasair bahubhir vṛtaḥ paṭṭasāsidhanuṣmadbhiḥ śūlamudgarapāṇibhiḥ

Indrajit, surrounded by many rakshasas with paṭṭasas, swords and bows, and spears and clubs in hand, is at the western gate. Word-by-word: ["indrajit=Indrajit", "paścimadvāram=western gate", "vṛtaḥ=surrounded", "paṭṭasāsidhanuṣmadbhiḥ=with paṭṭasa-, sword- and bow-bearers", "śūlamudgarapāṇibhiḥ=with spear and club in hand"]

VR-CE 6.33.19

तस्य काञ्चनचित्राङ्गं रथं साश्वं ससारथिम्

जघान समरे श्रीमानङ्गदो वेगवान्कपिः

tasya kāñcanacitrāṅgaṃ rathaṃ sāśvaṃ sasārathim jaghāna samare śrīmān aṅgado vegavān kapiḥ

He, the splendid, swift monkey Angada, struck in battle his chariot, with gold-variegated body, with horses and with charioteer. Word-by-word: ["kāñcanacitrāṅgam=with gold-variegated body/parts", "ratham=chariot", "sāśvam=with horses", "sasārathim=with charioteer", "jaghāna=struck/killed", "samare=in battle"]

VR-CE 6.35.10

ततः पर्यन्तरक्ताक्षो भिन्नाञ्जनचयोपमः

रावणिर्भ्रातरौ वाक्यमन्तर्धानगतोऽब्रवीत्

tataḥ paryantaraktākṣo bhinnāñjanacayopamaḥ rāvaṇir bhrātarau vākyam antardhānagato 'bravīt

Then Ravani, with red-cornered eyes, like a heap of broken collyrium, gone into concealment, spoke words to the two brothers. Word-by-word: ["paryantaraktākṣaḥ=with eye-corners red", "bhinnāñjanacayopamaḥ=like a heap of broken collyrium", "rāvaṇiḥ=Ravana's son", "bhrātarau=to the two brothers", "antardhānagataḥ=gone into concealment", "abravīt=said"]

VR-CE 6.36.8

अन्तरिक्षं निरीक्षन्तो दिशः सर्वाश्च वानराः

न चैनं मायया छन्नं ददृशू रावणिं रणे

antarikṣaṃ nirīkṣanto diśaḥ sarvāś ca vānarāḥ na cainaṃ māyayā channaṃ dadṛśū rāvaṇiṃ raṇe

The vanaras, scanning the sky and all directions, did not see this son of Ravana hidden by māyā in the battle. Word-by-word: ["antarikṣam=the sky", "māyayā channam=concealed by illusion", "na dadṛśū=did not see", "rāvaṇim=son of Ravana", "raṇe=in battle"]

VR-CE 6.47.15

योऽसौ रथस्थो मृगराजकेतु;र्धून्वन्धनुः शक्रधनुःप्रकाशम्

करीव भात्युग्रविवृत्तदंष्ट्रः; स इन्द्रजिन्नाम वरप्रधानः

yo 'sau rathastho mṛgarājaketur; dhūnvan dhanuḥ śakradhanuḥprakāśam karīva bhāty ugravivṛttadaṃṣṭraḥ; sa indrajin nāma varapradhānaḥ

The one standing on a chariot with a lion banner, shaking a bow shining like Shakra's bow, appearing like an elephant with fierce bared tusks, is named Indrajit, foremost of the boon-holders. Word-by-word: ["rathasthaḥ=standing on a chariot", "mṛgarājaketuḥ=lion-king banner", "dhūnvan dhanuḥ=shaking a bow", "śakradhanuḥprakāśam=shining like Indra's bow", "indrajit=Indrajit", "varapradhānaḥ=foremost in boons"]

VR-CE 6.60.13

स शङ्खशशिवर्णेन छत्रेण रिपुसादनः

रराज परिपूर्णेन नभश्चन्द्रमसा यथा

sa śaṅkhaśaśivarṇena chatreṇa ripusādanaḥ rarāja paripūrṇena nabhaś candramasā yathā

He, the foe-destroyer, shone with an umbrella the colour of shell and moon, as the sky with the full moon. Word-by-word: ["śaṅkhaśaśivarṇena=shell-and-moon coloured", "chatreṇa=with umbrella", "ripusādanaḥ=foe-destroyer", "rarāja=shone", "paripūrṇena candramasā=with the full moon"]

References

Distinct inline citations used above:

Source-only article compiled from Valmiki Ramayana verses in the Critical Edition (VR-CE) and Southern-only passages (VR-S). Inline citations were checked against the project verse index.