The commentator refers to Kataka and Tirtha. Kataka takes the reading ‘saanta satruh’ along with ‘balavamardaih’. But Tirtha takes the reading as saanta satro’ along with ‘balavamardah’ and interprets it as, ‘one foremost among those who wield weapons!’ “When you go to fight you fight in such a way that there will not be loss of the army’.
5.48.12
Addressing Indrajit, Ravana says, ‘Na marutasyasi gat pramanam’, ‘there is no limit to the valour of Hanuman, son of Marut’. ‘Therefore any power is insignificant for him in this world. Moreover he cannot be killed by means of weapons, as he is a fiery monkey. The most powerful Rama will be victorious’. While announcing this there is also this statement, ‘Hanuman, the son of Marut, is the destroyer of the army of the enemy’. These words about Hanuman are not inappropriate.
Some interpret this as follows. ‘ganan socayati’ is one who causes pain to the army (ganasoc Hanuman). When Hanuman is present then the army of the opponent can not be protected. The word ‘avati’ is understood as protects or saves (trayati). Similarly visala saram is understood, as visa alasaram are separate words. ‘alasaram, meaning ‘reduced power’ of vajra. Having taken a weapon of that power, na visaranam (visa)’ meaning do not enter’, meaning Hanuman will say that he (Indrajit) should not enter into the battlefield with weapons of reduced power.
But ‘alasaram’ should mean ‘adequate power’ where ‘alati’ means ‘makes adequate’ this would be a better interpretation because kuntha (reduced) makes no sense.
5.48.14
Ravana tells Indrajit “One who seeks victory should know different sastras as well’ or ‘One should know how the enemy is qualified in various ‘sastras’ and having realized this begin to fight with a conviction, (that), ‘I will win’. Then from such a foe one will not get back,” says Ravana.
Some read the words, ‘nana sastraih’ and ‘yoddhavyam’ and interpret as “a battle where knowledge of different kinds of sastras is necessary and you are an expert, therefore you should fight and you should pray for victory” says Ravana to Indrajit.
5.48.49-50
‘Astra bandhah anyam bandham nanuvartate’: The point is, ‘the bondage powered by the weapons followed by the mantras does not coexist with any other bondage and the former bondage disappears due to the bondage of the latter’. ‘Indrajit became worried that the binding of Hanuman done by the demons may result in the loss of his mantric power. The rakshasas did not know that by binding of Hanuman with ropes etc the effect of the bondage of the mantra would be lost’. When Brahmastra is withdrawn other weapons cannot be used successively.
5.48.10
The commentator refers to Kataka and Tirtha. Kataka takes the reading ‘saanta satruh’ along with ‘balavamardaih’. But Tirtha takes the reading as saanta satro’ along with ‘balavamardah’ and interprets it as, ‘one foremost among those who wield weapons!’ “When you go to fight you fight in such a way that there will not be loss of the army’.
5.48.12
Addressing Indrajit, Ravana says, ‘Na marutasyasi gat pramanam’, ‘there is no limit to the valour of Hanuman, son of Marut’. ‘Therefore any power is insignificant for him in this world. Moreover he cannot be killed by means of weapons, as he is a fiery monkey. The most powerful Rama will be victorious’. While announcing this there is also this statement, ‘Hanuman, the son of Marut, is the destroyer of the army of the enemy’. These words about Hanuman are not inappropriate.
Some interpret this as follows. ‘ganan socayati’ is one who causes pain to the army (ganasoc Hanuman). When Hanuman is present then the army of the opponent can not be protected. The word ‘avati’ is understood as protects or saves (trayati). Similarly visala saram is understood, as visa alasaram are separate words. ‘alasaram, meaning ‘reduced power’ of vajra. Having taken a weapon of that power, na visaranam (visa)’ meaning do not enter’, meaning Hanuman will say that he (Indrajit) should not enter into the battlefield with weapons of reduced power.
But ‘alasaram’ should mean ‘adequate power’ where ‘alati’ means ‘makes adequate’ this would be a better interpretation because kuntha (reduced) makes no sense.
5.48.14
Ravana tells Indrajit “One who seeks victory should know different sastras as well’ or ‘One should know how the enemy is qualified in various ‘sastras’ and having realized this begin to fight with a conviction, (that), ‘I will win’. Then from such a foe one will not get back,” says Ravana.
Some read the words, ‘nana sastraih’ and ‘yoddhavyam’ and interpret as “a battle where knowledge of different kinds of sastras is necessary and you are an expert, therefore you should fight and you should pray for victory” says Ravana to Indrajit.
5.48.49-50
‘Astra bandhah anyam bandham nanuvartate’: The point is, ‘the bondage powered by the weapons followed by the mantras does not coexist with any other bondage and the former bondage disappears due to the bondage of the latter’. ‘Indrajit became worried that the binding of Hanuman done by the demons may result in the loss of his mantric power. The rakshasas did not know that by binding of Hanuman with ropes etc the effect of the bondage of the mantra would be lost’. When Brahmastra is withdrawn other weapons cannot be used successively.