मां निहत्य तु रामश्च नचिरात्त्वां वधिष्यति।
अनेन कृतकृत्योऽस्मि म्रिये यदरिणा हतः॥
māṁ nihatya tu rāmaś ca na cirāt tvāṁ vadhiṣyati
anena kṛta-kṛtyo ’smi mriye yad ariṇā hataḥ
mām = me; nihatya tu = after destroying; rāmaḥ = Rāma; ca = and; na cirāt = without further delay; tvām = you; vadhiṣyati = will kill; anena = therefore; kṛta-kṛtyaḥ asmi = I will be successful; mriye = I will die; yat = because; ariṇā = by your enemy Rāma; hataḥ = when I am killed.
And after destroying me, Rāma will kill you without further delay. Therefore I will be successful because I will die when I am killed by your enemy Rāma.1
1 Ariṇā literally means “by the enemy” but in this context it can only mean “by your enemy” because Mārīca does not consider Lord Śrī Rāma as his enemy. That is evident from his earlier statements.
In the second line, Mārīca states why he shouldn’t be pitied upon.
Mārīca had ascertained that Rāghava is the Supreme Person because His unique glory had been revealed to him. [This revelation had taken place] because of Mārīca’s continuous remembrance of the superhuman activities of Lord Rāma beginning with His protection of Viśvāmitra’s sacrifice until the slaughter of Khara and his assistants. As such, for Mārīca to be brought to death by the hands of Śrī Rāmacandra was the attainment of his life’s goal. That is why, Mārīca implies here, [he will attain success when he is killed by Lord Rāma].
This is stated [by Mārīca] in the Nṛsiṁha Purāṇa:
rāmād api hi martavyaṁ martavyaṁ rāvaṇād api
ubhayor api martavye varaṁ rāmān na rāvaṇāt
“I will be killed by Rāma [if I agree with Rāvaṇa] and I will be killed by Rāvaṇa [if I disagree with him]. Since I have to be killed by either of them, it is better [for me to be killed] by Rāma, not by Rāvaṇa.”
Mārīca also implies that instead of being unconditionally killed by Rāvaṇa, it is auspicious for him to be [conditionally] killed by the hands of Rāvaṇa’s enemy.