5. Araṇya Kāṇḍa — The Book of the Forest (sargas 1–41)

Sarga 1

ॐ शान्ति शान्ति शान्तिः

3.1.1

प्रविश्य तु महारण्यं दण्डकारण्यमात्मवान् |
रामो ददर्श दुर्धर्षस्तापसाश्रममण्डलम् ॥

On entering the impenetrable Dandaka forest that courageous and unassailable Rama saw a clusters of hermitages of sages.

aatmavaan = courageous one; durdharSa = unassailable one; raamaH = Rama; maha araNyam danDaka araNyam = impenetrable, forest, Dandaka forest; pravishya = having entered; taapasa aashrama maNDalam = hermits', hermitages, clusters; dadarsha = seen.

The word aatmavaan is the question Valmiki put to Narada at the start of the epic in Bala Kanda, as the first word of verse 1-1-4. The courage and invincibility are reflected in the opening verse of this canto, since Rama has to perform diina jana or sajjana rakshaNa i.e., saving the helpless or goodly men, viz. in the present context, the sages. The sages are to be saved from the onslaught of demons, which requires, both courage and un-invincibility. Apart from the above aatmavaan normally means sagacious one.

3.1.2

कुशचीरपरिक्षिप्तं ब्राह्म्यां लक्ष्यासमावृतम् |
यथा प्रदीप्तं दुर्दर्शं गगने सूर्यमण्डलम् ॥

Overspread with Darbha, the sacred grass, and jute clothing, well pervaded with Vedic splendour and well glowing like the un-seeable solar arena in the sky, with naked eye. [3-1-2] On looking at the rising red sun, the devotee is asking "Oh! Pooshan! God Sun, nourisher of the universe, the trueness of the Supreme is covered by your golden disk like vessel, [i.e., your Solar disk,] slide it aside, for as a truthful and righteous devotee, I visualize [that which is beyond your golden Solar disc.]

kusha chiira parikshiptam = darbha, [sacred grass,] jute cloths, overspread with; braahmyaa lakshmyaa samaavritam = by brahminic [Vedic,] splendour, pervading; yathaa = like; pradiiptam = well, glowing; durdarsham = not, seeable; gagane suurya maNDalam = in sky, solar, arena. hiraNmayeNa + paatreNa= by golden, disc like vessel; satyasya= of the truth; apihitam= closed; mukham= face of; tat + tvat= that, you, apaavR^iNu= slide aside; satya + dharmaaya= I as truthful, righteous one; dR^iSTaye= to visualise, [that which is beyond you.]

This connotes Vedic import in saying that Supreme is far beyond from Solar orbit. In iishaavaasyopanishad , at hymn 15, we hear the following mantra , hymn:

This is said to be the coming of Supreme into lower abode of Solar orbit from His Supreme abode, say vaikuNTHa. Now Rama and Seetha are passing through this dazzling Solar-orbit like hermitage, to present themselves before the true devotees, and even to eradicate vice on earth. This appearance is without any prayers from the devotee, as contained in the above Vedic hymn. God reveals Himself

3.1.3

शरण्यं सर्वभूतानां सुसंमृष्टाजिरं सद |
मृगैर्बहुभिराकीर्णं पक्षिसंमैः समातम् ॥

Those hermitages have well-tidied thresholds on all sides, dense with many deer and teemed with many groups of birds, and they are the recourse for all living beings.

sharaNyam sarva bhuutaanaam = recourse, for all, living beings; su sam mR^iSTa = well, all over, tidied; ajiram = thresholds [of hermitages]; sadaa = always; mR^igaiH bahubhiH aakiirNam = with deer, many, dense with; pakshi sanghaiH = bird, groups; sama aavritam = well, teemed with.

3.1.4

पूजितं चोपनृत्तं च नित्यमप्सरसाम् गणैः |
विशालैरग्निशरणैः स्रुग्भाण्डैरजिनैः कुशैः ॥समिद्भिस्तोयकलशैः फलमूलश्च शोभितम् |
आरण्यैः च महा वृक्षैः पुण्यैः स्वादु फलैर् वृतम् ॥

Those hermitages are always adored by groups of apsarasa-s with their continued dancing, their Holy Fireplaces are very broad, and are with oblation items, vessels, deerskins and sacred grass, and they are beaming forth with gigantic trees that yield sacred and palatable fruits, and with ritual fuels, and water vessels, tubers and fruits.

apsarasam gaNaiH = with apsarasa [celestial dancers,] groups of; puujitam cha = it is adored also; nityam always [continued]; upanR^ittam cha = they are dancing near by, also; vishaalaiH agni sharaNaiH = with broad, Holy Fire, places; sruk bhaaNDaiH = with oblation items, vessels; ajinaiH = with deerskins; kushaiH samidbhiH toya kalashaiH = with sacred grass, ritual fuels, water, vessels; phala muulaiH cha = with fruits, tubers, also; shobhitam = beaming forth; araNyaiH puNyaiH svaadu phalaiH = of forests, sacred, palatable, with fruits; mahaa vR^ikshaiH vR^itam = with giant, trees, surrounding; [those hermitages are]; upashobhitam = enriched with.

The Vedic ritual demands three Fireplaces called tretaagni , three fires. They are dakshiNa agni Southern Fire; gaarhapatya agni Household Fire; aahavaniiya agni Invocation Fire. These three are lit day in and day out, symbolising that the fire in living beings has continuity. Wherever a Vedic ritual takes place the celestials will come to take their share of oblations and the celestial dancers dance thereabout in praise of the ritual. The oblation vessels are of particular nature and a long spoon is made of particular wood, to oblate clarified butter or milk etc., into the Alter of Fire. The deerskin is the prescribed seat for meditation. The sacrificial grass is the essential item of even in domestic rituals, symbolising that the human kind shall prosper like the interlaced and intermingled grass, where the starting or the end point is intractable.

3.1.6

बलिहोमार्चितं पुण्यं ब्रह्मघोषनिनादितम् |
पुष्पैश्चान्यैः परिक्षिप्तं पद्मिन्या च सपद्मया ॥

Those hermitages are sacrosanct for Ritual fire is being worshiped with fire-oblations and sacrifices to the reverberating Vedic sounds, and they are enwrapped with lotus ponds with lotuses, and even with flowers of forest.

bali homa architam = sacrifice, fire-oblation, being worshipped; puNyam = sacrosanct; brahma ghoSa ninaaditam = Brahma's, sounds [Vedic sounds,] reverberating with; sa padmayaa padminyaa = with, lotuses, lotus-ponds; vanyaiH cha puSpaiH parikshiptam = of forests, also, with flowers, enwrapped with.

3.1.7

फलमूलाशनैर्दान्तैस्चीरकृष्णाजिनाम्बरैः |
सूर्यवैश्वानराभश्च पुराणैर्मुनिभिर्युतम् ॥

They have age-old saints with controlled senses who are clad in jute cloths and deerskin, and who subsist on fruits and tubers alone, ye their resplendence is like that that of the Sun-god or the Fire-god.

phala muula ashanaiH = fruit, tuber, feeding on; daanaiH = controlled senses; chiira = jute cloths; krishNa ajina = deerskin; ambaraiH = clothed with; suurya vaishvanara aabhaiH cha = Sun, Fire, in resplendence; puraaNaiH munibhiH yutam = age-old, saints, having in them [the hermitages.]

This chiira is the Sanskrit word for the present day sari and it is still called as chiira in some parts of India.

3.1.8

पुण्यैश्च नियताहारैः शोभितं परमर्षिभिः |
तद् ब्रह्मभवनप्रख्यां ब्रह्मघोषनिनादितम् ॥

Rama has seen such a cluster of hermitages that is glistening forth just by the presence of holy saints whose sustenance is constrained, and that hermitage is distinctive like Brahma's abode, reverberating with the sounds of that Brahma's Vedic chants alone.

punyaiH cha niyata aahaaraiH = holy, also, constrained, sustenance; shobhitam parama R^iSibhiH = glistened forth, by greatly, saints; brahma bhavana prakhyam = Brahma's, Abode, distinctive; brahma ghoSa ni naaditam = Brahma's sounds, [Vedic chants,] well, reverberating; tat = such a [hermitage; raamaH dadarsha = Rama, has seen.]

3.1.9

ब्रह्मविर्भिर्महाभागैर्ब्राह्मणैरुपशोभितम् |
तद्दृष्ट्वा राघवः श्रीमांस्तापसाश्रममण्डलम् ॥अभ्यगच्छन्महातेजा विज्यं कृत्वा महद्धनुः |

That glorious and great resplendent Rama on seeing those precincts of hermitage that is graced with highly blest Brahmans, the knowers of Brahma, neared it, unstringing the bowstring of his great bow. [3-1-9-10a]

9-10a. brahma vidbhiH = with Brahma, knowers of; mahaa bhaagaiH braahmaNaiH upashobhitam = highly, blest ones, by Brahmans, graced with; tat taapasa aashrama mandalam = that, hermits, hermitage, precincts of; dR^iSTtvaa = on seeing; sriimaan mahaatejaa raaghavaH = glorious, great resplendent, Rama; maha dhannuH = great, bow; vi jyam kR^itvaa = without, bowstring, on making it; abhyagacChat = neared it [hermitage.]

3.1.10

दिव्यज्ञानोपपन्नास्ते रामं दृष्ःट्वा महर्षयः ॥अभिजग्मुस्तदा प्रीता वैदेहीं च यशस्विनीम् |

Those great sages, the possessors of divine knowledge, are gladdened on seeing Rama and illustrious Seetha, and they moved towards them welcomingly. [3-1-10-11a]

10b-11a. divya j~naana upapannaH = divine, knowledge, possessors of; te mahR^iSayaH = those, great saints; raamam = at Rama; vaidehiim cha yashashviniim = at Vaidehi [Seetha,] also, the illustrious one; dR^iSTvaa = on seeing; priitaa = gladdened; tadaa = then; adaaabhi jagmuH = towards, moved forward [welcomingly.]

Indian archers fasten the bowstring only when that bow is to be put to use. Further there is a method described in dhanurveda as to how a bowstring is to be fastened to the other end of the bow. The Indian mythological bows are of six feet or two yards, in height. It is also a measure like horse length. The string, which so far is spiralled to the bow beam, is to be removed. Then the bottom end of the bow is to be kept pressed onto the ground with left foot's big toe. Then with the right hand the edge of the string is handled and with left hand the other end of the bow is to be held and crouched, so that the string can be hooked or fastened there. After fastening, the stretch of the string is to be tested [like the occasional testing of the badminton or tennis racquet for the tension of its gut,] by pulling and leaving it, so that it makes a warring sound. By this sound of the bowstring, which is a signal to the opponent, the opponent comes to know as to who is handling which bow. Then if the archer is going to beam out an arrow, he shall pull the arrow on the bowstring up to his right ear and leave it, aakarNaanta prayoga . Here, removing the bowstring from its fastening implies that this archer, namely Rama who is so far handling the stringed bow, for he is roaming in forests, and since he is entering the place of elderly saints now, unfastened the bowstring in all his humbleness to sages and saints.

3.1.11

ते तु सोममिवोद्यन्तं द्इष्ट्वा वै धर्मचारिणम् ॥लक्ष्मणं चैव दृष्ट्वातु वैदेहीं च यशस्विनीम् |
मङ्गलानि प्रयञ्जानाः प्रत्यगृह्णान् दृढव्रताः ॥

But those sages who are austerely committed to vows, on their seeing Rama, the treader on the path of rectitude, and who is now arising like moon, and at Lakshmana and at glorious Seetha as well, rendered Vedic blessings and welcomed the trio. [3-1-11a-12]

11a-12. te = those sages; dhR^iDha vrataaH = austerely, committed vows; udyantam iva somam = arising, like, moon; dharma chaariNam = at that righteous, path treader - Rama; dR^iSTvaa tu = having seen, but; lakshmanam cha eva = Lakshmana, also, like that; yashashviniim cha vaidehiim = glorious one, also, at Seetha; mangalaani pra yu~njaanaaH = Vedic Blessings, rendered; pratyagR^ihNan = welcomed [the trio.] te = they, the knowers of three-times, past, present and future; tam = them, [demons, to eliminate]; udyantam + somam + iva + sthitam = rising, moon, like, he who is there - he that Rama is here to remove darkness arising is the moon; or udyantam + somam + iva = arising, moon, like - like a new moon, arising in darkness of the thick cloudy forests; dR^iSTvaa = on seeing; dharmachaarinaH = virtue practisers, the sages; mangalaani + prayunjanaaH = Vedic Blessings rendered; The sages rendered Vedic Blessings on seeing the rising moon to eradicate the darkness called demons, for Rama is their object of worship as a virtuous one and they themselves are the followers of virtue. Or, the sages have physically seen that object of their worship, Rama the virtuous one, who they are so far seeing with their inner senses alone, and rendered Vedic Blessings. Or, the sages rendered the Vedic Blessings on seeing the moon-like Rama emerging to eradicate the darkness called demons. But this Rama is having attributes like ruupa saMhananam lakShmiim saukumaaryam as visualised by the sages, as at verse 13. And to not to happen any untoward incident to this delicate, dainty, graceful young man at the hands of the ireful demons, the sages rendered Vedic Blessings as a precautionary measure, for the sages are dhR^iDha + vrataaH = determined in their vow, to eradicate the demons, through Rama. This is the rendering of Govindaraja. te = they, the sages; mangalaan + prayunjaanaaH = blessings, rendered; udyantam + somam + iva = emerging, moon-like - gladdening all the world like a pleasant moon; tam= him, that Rama; pratyagR^ihNan= received as their presiding deity of virtue. This is the rendering of Maheshvara Tiirtha. te = those sages; udyantam + somam + iva = arising, moon-like - arising like the presiding deity of Brahmins. It is said in Veda-s tasmaat soma raajaano braahmaNaaH Moon shall be the deity of Brahmins - Vedic Scholars, for Veda is dharma, the virtue and the Vedic Brahmins are the preachers and practisers of that virtuosity. yashashviniim = glorious Seetha, for she is the principal cause in eradicating demons; thus, by finding such protectors who have come hither to ameliorate the difficulties of sage, the sages rendered Vedic Blessings. This is tilaka or also known as Rama Tilaka

This context is also explained in the following ways:

3.1.13

रूपसंहननं लक्ष्मीं सौकुमार्यं सुवेषताम् |
ददृशुर्विस्मिताकारा रामस्य वनवासिनः ॥

Those forest-dwelling sages saw the physical built, its augustness and gracefulness, and his fine attire remaining in astonished postures.

vana vaasinaH = forest, dwelling sages; dadR^ishuH = saw; raamasya = of Rama; ruupa samhananam = physical built; akshmiim = its augustness; saukumaaryam = gracefulness; su veSataam = finely attired one; vismita aakaaraa = with astonished, postures.

Here ruupa is the bodily shape that which, though undecorated, looks richly decorated. samhanana is beauty of the well arranged body parts with no dissimilarities, where the good old saying 'equality is the basis of beauty, and inequality is the basis of society...' may be remembered. lakshmiiH is laavaNya i.e., self-luminous augustness. While saukumaarya is the delicacy, like that of a blooming flower. suveSa is a neat and tidy outfit or suitable outfit. Rama, Seetha and Lakshmana wear a particular dress, given by Queen Kaikeyi in Ayodhya. Those dresses are peculiar to themselves and not on par with the regular dress of hermits. This dress of these three itself is a confusing attire for onlookers, like demon Viradha, or monkey-chief Sugreeva, for these three do look like neither perfect sages nor perfect warriors. Even the demon Viradha scorns them in the next chapter, for the inconstancy in their attire and their wielding weapons.

3.1.14

वैदेहीं लक्ष्मणं रामं नेत्रैरनिमिषैरिव |
आश्चरभूतान् ददृशुः सर्वे ते पनवासिनः ॥

The forest-dwellers saw Seetha, Lakshmana and Rama, without a wink on their own eyes, as that trio is causing surprise with their arrival. The forest-dwellers saw Rama, Seetha, and Lakshmana without a wink on their own eyes [like celestial beings, who do not have the winking property on their eyes like living beings,] as their arrival is causing surprise. The forest-dwellers saw Rama, Seetha, and Lakshmana without a wink on their own eyes [as though the Vishnu along with Goddess Lakshmi and Thousand headed-serpent, aadi sheSha are coming from their abode vaikunTha to this hermitage, for this hermitage is like Brahma's abode, as already said, thus the sages lost their wink. And loosing any single wink will loose the sight of these divinities from vaikunTha; hence their unannounced arrival caused surprise in them, which further caused a wink-less state

sarve te vana vaasinaH = all, those, forest-dwellers; aashcharya bhuutaan = surprise, causers of [they cause surprise with their unannounced arrival]; vaidehiim Lakshmanam raamam = at Vaidehi, Lakshmana, Rama; a nimiSaiH = without, a wink [or, those that do not wink - the gods; iva = like, as though they are; netraiH with eyes; dadarshuH = saw.

3.1.15

आत्रैनं हि महाभागाः सर्वभूतहिते रताः |
अतिथिं पर्णशालायां राघवं संन्यवेशयन् ॥

Those august sages that are interested in the well being of all beings have indeed accommodated Rama in that hermitage, as Rama is their guest a priori.

sarva bhuuta hite rataH = in all, beings', welfare, interested; mahaa bhaagaaH = august sages; atra parNa shaalaayaam = into, hermitage; atithim = being the guest [guest a priori]; enam raaghavam = him, that Rama; samnyveshayan hi = accommodated, indeed.

3.1.16

ततो रामस्य सत्कृत्य विधिना पावकोपमाः |
अजह्रुस्ते महाभागाः सलिलं धर्मचारिणः ॥

Then those august sages who are similar to sacred fire in glow have procedurally accorded guestship to Rama, and fetched water for him.

tataH = then; paavaka upamaa = sacred fire, similar to; mahaabhaagaa = august ones; te dharma chaariNaH = they, the virtue, practisers -sages; vidhinaa satkR^itya = procedurally, according guestship; raamasya salilam ajahruH = for Rama, water, they fetched.

3.1.17

मङ्गलानि प्रयुञ्जना मुदा परमया युताः |
मूलं पुष्पं फलं सर्वमाश्रमं च महात्मनः ॥निवेदयित्वा ध्र्मज्ञास्ते तु प्राञ्जलयोऽब्रुवन् |

On sounding out Vedic blessings those virtuous sages have offered flowers, fruits and tubers, and even the entire hermitage to that great soul Rama, and then with their palms adjoined. [3-1-17-18a]

17-18a. mangalaani prayu~~njaanaa = Vedic Blessings, chanting; te tu = they, but; dharmaj~~naH = virtuous ones; paramayaa mudaa yutaa = with great, delightedness, having; muulam puShpam phalam = tubers, flowers, fruits; sarvam aashramam ca = entire, the hermitage, too; mahaatmanaH = to that great soul Rama; nivedayitvaa = on offering; praa~njalaH abruvan = with adjoined palms, spoke.

3.1.18

धर्मपालो जनस्यास्य शरण्यश्च महायशाः ॥पूजनीयश्च मान्यश्च राजा दण्डधरो गुरुः |

"The king will have great renown for he is the ruler of the righteousness of these people, a protector, a respectable and adorable one, and as he wields the sceptre of justice, he is a revered one too... [3-1-18-19a]

18b-19a. raajaa mahaa yashaaH = king is, with great renown; asya janasya dharma paalaH = this, people's, righteousness, ruler of; sharaNyaH ca = protector, also; maanyaH cha = respectable one, also; pujaniiyaH cha = adorable one, also; danDa dharaH = stick [sceptre,] wielding one; guruH = revered one.

3.1.19

इन्द्रस्यव चतुर्भागः प्रजा रक्षति राघव ॥राजा तस्माद् वरान् भोगान् रम्यान् भुङ्कै नम |

"The fourth part of Indra is the protector of people, called the king, and hence Oh! Raghava, the king is hailed, and hence he enjoys best and delightful fortune... [3-1-19b-20a]

19b-20a. raaghava = oh, Raghava; indrasya eva chatur bhaaga = Indra's, thus, fourth, part; prajaa rakshati = people, protecting; raajaa tasmaat namaskR^itaH = king, thereby, hailed; varaan ramyaan bhogaan bhunkte = best, delightful, fortune, he enjoys.

Here, Rama may be astonished as to why these forest dwelling sages eulogise him so much. The sages are not using unnecessary conversation and they are informing Rama what a king shall be, whether he is in the capital or in forests. The term Indra is an allusion to the 'Ruler'. It refers to seven more rulers or ruler like associates of Indra, ashta dikpaalaka-s. It is said that:

A king is made with eight aspects of eight rulers of eight corners of the universe. Viz., indra, vaayu [Air,] yama Death-god suurya Sun, agni Fire, varuNa Rain chandra Moon, and kubera Wealth. When the earth is heading towards anarchy, Brahma is said to have created the king with one fourth of resplendence of each of the eight rulers. Manu Srmriti states as below:

Manu smriti also prescribes certain rules for the king called Vrata. Indra accords rains for four months to sprout the seeds, so the king shall sprout the people's hopes. Sun evaporates earthly water slowly and insignificantly so as to give the next rain, so the king shall collect taxes and spend them again for the welfare of people suurya vrata . Air pervades everywhere to enliven people, so the king shall pervade everywhere through his agents to watch out good and evil for his subjects maaruta vrata . Yama, the God of Time, has no friends or foes and ends the lives of any one at the end of their time, and so shall the king in according punishments yama vrata . Rain binds one and all and it is the livelihood of any living being, so is king to bind his subjects for a good livelihood varuNa vrata . Moon is both a pleasant one and presiding deity for medicinal herbs, so shall the king be pleasant to his people and keep their health chandra vrata . Fire is fiery and burns down evil and the king shall be fiery to his enemies, either internal or external aagneya vrata . The earthly earth sustains scholars and stupid, wealthy and poor, prosperous and pathetic alike, so shall the king bear with all of his subjects pR^ithvii vrata

3.1.20

ते वयं भवता रक्ष्या भवद्विषयवासिनः |
नगरस्थो वनस्थोवा त्वं नो राजा जनेश्वरः ॥

"You alone have to protect us as we are the subjects living in your kingdom..May you be in the capital... or in the forest...you are our king... [3-1-20b,c]

20b-c. bahavat vishaya vaasinaH = your, in kingdom, dwellers; te vayam = they, what we are; bhavataa rakshyaa = by you, to be protected; tvam = you; nagarashtaH vaa vanasthaH = be in the capital, either, be in forests; naH raajaa = you are, our, king; jana iishvara = of people.

3.1.21

न्यस्तदण्डा वयं राजञ्जितक्रोधा जित्रेन्द्रियाः |
रक्षणीयास्त्वया श्श्वद्गर्भभूतास्तपोधनाः ॥

"We gave-up punishments, either physically or by the power of curses, conquered are our anger and senses, and our ascesis is the only wealth of ours, thus oh! King, we are to be protected by you, like the foetus inside a womb...

vayam = we are; nyasta danDaa = gave up, punishing; raajan = oh! King; jita krodhaa jita indriyaaH = conquered, anger, conquered, senses; tapodhanaaH = ascesis, the only wealth [to us]; rakshaNiiyaaH tvayaa = [we are to be] protected, by you; shashvat garbha bhuuta = [like] foetus, womb, inside.

3.1.22

एवमुक्त्वा फलैर्मुलैह् पुष्पैरन्यैश्च राघवम् |
वन्यैश्च विविधाहारैः सलक्ष्मणमपूजयन् ॥

Thus saying they worshipped Raghava along with Lakshmana, on giving fruits, tubers, flowers and other varieties of forest foods.

evam uktvaa = thus, saying; raaghavam = Raghava is; sa lakshmanam = along with, Lakshmana; phalaiH muulaiH puSpaiH anyaiH cha = with fruits, tubers, flowers, and others, also; vanayaiH cha = of forest, also; vividha aahaaraiH = variety of, foods; apuujayan = worshipped.

3.1.23

तथान्ये तापसाः सिद्धा रामं वैश्वानरोपमाः |
न्यायवृत्ता यथान्यायं तर्पयामासुरीश्वरम् ॥

Thus other saints and sages who are the followers of the virtue, and similar to the Sacred Fire adored Rama, the king, according to the wont of custom.

tathaa = thus; vaishvanaraH upamaa = Sacred Fire, similar to [the sages]; anye nyaaya = other, vR^ittaa = virtue, followers; taapasaaH siddhaaH = saints, sages; raamam = to Rama; yathaa nyaayam = as per, the wont of custom; iishvaram = the king is; tarpayaamaasuH = adored.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे प्रथमः सर्गः

Sarga 2

3.2.1

कृत आतिथ्योऽथ रामस्तु सूर्यस्य उदयनम् प्रति |
आमंत्र्य स मुनीम् तत् सर्वान् वनम् एव अन्वगाहत ॥

Then, on receiving the hospitality in that hermitage for that day, and on the next day before sunrise, Rama bade farewell to all of the sages, and thus entered the deep forests.

atha = then; kR^ita aatithyaH = on receiving, hospitality; saH raamaH tu = he, that Rama; suuryasya udayanam prati = sun, rise, before; sarvaan muniin aamantrya = all, sages, bade farewell; vanam eva anvagaahataH = into forests, thus, entered [the deep of forest.]

3.2.2

नाना मृग गण आकीर्णम् ऋक्ष शार्दूल सेवितम् |
ध्वस्त वृक्ष लता गुल्मम् दुर्दर्श सलिलाशयम् ॥निष्कूजमाना शकुनि झिल्लिका गण नादितम् |
लक्ष्मण अनुचरोओ रामो वन मध्यम् ददर्श ह ॥

Rama followed by Lakshmana has indeed seen that midst of the forest which is filled with very many animal herds, where the bears and tigers are frequenting, and whose trees, creepers, bushes are ruined, water ponds rendered unsightly, birds song-less, but where the swarms of crickets are whistling deafeningly.

2-3. lakshmana anucharaH = Lakshmana, following; raamaH = Rama; naanaa mR^iga gaNa aakiirNam = very many, animal, herds of, filled with; R^iksha shaarduula sevitam = bears, tigers, adored by [frequented by]; dhastva = ruined are; vR^iksha lathaa gulmam = trees, creepers, bushes; dur darsha = unsightly; salila aashayam = water, ponds; nisH kuujamaana shakuni = not, singing, birds; jhillikaa gaNa naaditam = crickets, swarms, whistling [deafeningly]; vana madhyam = forest's, midst of; dadarsha ha = has seen, indeed.

3.2.4

सीताया सह काकुत्स्थः तस्मिन् घोर मृग आयुते |
ददर्श गिरि शृङ्ग आभम् पुरुषादम् महास्वनम् ॥

Therein Rama has seen along with Seetha, a lurid voiced man-eater who is akin to a mountain-peak, among horrendous animals.

tasmin = in there; siithaayaa saha kaakuthsa = Seetha, along with, Rama; dadarsha = saw; ghora mR^iga aayute = horrendous, animals, among; giri sR^i~Nga aabham = mountain, peak, akin to; puruSa aadam = man-eater; mahaa svanam = lurid, voiced one.

3.2.5

गम्भीर अक्षम् महावक्त्रम् विकटम् विकटोदरम् |
बीभत्सम् विषमम् दीर्घम् विकृतम् घोर दर्शनम् ॥

Deep eyed, huge mouthed, horrible with a monstrous belly, hideously misshapen, and a very soaring one that demon is, an ugly one with a horrendous look.

gabhiira aksham = deep, eyed; mahaa vaktram = large, mouthed; vikaTam = horrible; vikaTa udaram = monstrous, bellied; biibhatsam = hideous; viSamam = misshapen; diirgham = very soaring; vikR^itam = ugly; ghora darshanam = horrendous, look.

3.2.6

वसानम् चर्म वैयाघ्रम् वस आर्द्रम् रुधिरोक्षितम् |
त्रासनम् सर्व भूतानाम् व्यादितास्यम् इव अन्तकम् ॥

Wearing tiger's skin that is wetted with fat and dampened with blood, he is frightening to all beings like the wide-open mouth of Death.

vasaanam charma vaiyaaghram = wearing, skin, of tiger; vasa aardram = fat, wetted; rudhiraH ukshitam = blood, dampened; traasanam sarva bhuutaanaaam = frightening, to all, beings; vyaadita aasyam iva antakam = wide-open, mouth, like, Death.

3.2.7

त्रीन् सिंहान् चतुरो व्याघ्रान् द्वौ वृकौ पृषतान् दश |
सविषाणम् वसादिग्धम् गजस्य च शिरो महत् ॥अवसज्य आअयसे शूले विनदन्तम् महास्वनम् |

He skewered three lions, four tigers, two wolves, ten spotted deer, and a big head of an elephant with tusks and fouled with fat on an iron spear, and he is yelling with his deafening voice. [3-2-7-8a]

7-8a. triin simhaan = three, lions; charuraH vyaaghraan = four, tigers; dvaau vR^ikau = two, wolves; pR^iSTaan dasha = spotted deer, ten; sa viSaaNam = with, tusks; vasaa digdhaam = with fat, fouled; mahat shiraH gajasya cha = a big, head, of elephant, also; avasajya aayase shuule = skewered onto, iron, spear; vi nadantam = verily, yelling; mahaa svanam = with blaring voice.

3.2.8

स रामम् लक्ष्मणम् चैव सीताम् दृष्ट्वा च मैथिलीम् ॥अभ्य धावत् सुसंक्रुद्धो प्रजाः काल इव अन्तकः |

He that demon on seeing Rama, Lakshmana and Seetha ran towards them very angrily, like the Time, the Eliminator of people. [3-2-8b-9a]

8b-9a. saH = he that demon; raamam lakshmanam cha eva siithaam ca maithiliim = at Rama, Lakshmana, also, thus Seetha, the Maithili; dR^iSTvaa = on seeing; abhya dhaavat = towards, ran; su samkruddhaH = very, angrily; prajaaH kaala iva antakaH = of people, Time, like, eliminator.

3.2.9

स कृत्वा भैरवम् नादम् चालयन् इव मेदिनीम् ॥अङ्केन आदाय वैदेहीम् अपक्रंय तदा अब्रवीत् |

He shouted a tremulous blare, as though to tremor the earth, and seized Vaidehi with his arms and gone afar, and then said this way. [9b-10a]

9b-10a. saH kR^itvaa bhairava naadam = he, shouting, tremulous, blare; chaalayan iva mediniim = to tremor, as though, the earth; ankena aadaaya vaidehiim = by arms, seizing, Vaidehi; apa kramya = afar, gone; tadaa abraviit = then, said [this way.]

3.2.10

युवाम् जटा चीर धरौ सभार्यौ क्षीण जीवितौ ॥प्रविष्टौ दण्डकारण्यम् शर चाप असि पाणिनौ |

"You two wear jute cloths like hermits, but handle arrows, bows and swords like warriors, yet entered Dandaka forest with your wife... your lives are on the wane... [3-2-10b-11a]

yuvaam = you two; jata chiira dharau = jute, cloths, wearers [like hermits]; kshiiNa jiivitau = with dwindled, lives; sa bhharyau = with, wife; shara chaapa asi dhaariNau = arrow, bow, sword, wielding [like warriors]; dandaka aranyam praviShTau = Dandaka forests entered.

3.2.11

कथम् तापसयोः युवाम् च वासः प्रमदया सह ॥अधर्म चारिणौ पापौ कौ युवाम् मुनि दूषकौ |

"How saintly are you while living with your wife? You sinful fellows dishonest are you ways... who are you... you insulters of sainthood? [3-2-11b-12a]

11b-12a. katham taapasayoH yuvaam cha = how, saintly, you are, also; vaasa pramadaaya saha = living, with wife, withal; a dharma chaariNau = dishonest, you ways, are; paapau = sinful ones; kau yuvaam muni duuSakau = who [you are], you two, sainthood, insulters of.

This demon Viradha could not comprehend their identity prima facie. By their physique and carrying the bows and arrows, knives etc., they look like warriors. By their dress, hairdo, pendants etc., they look like sages. He has so far not seen a warring sage, like Bhargava Rama or Parashu Rama. These two men dressed like sages but look like warriors and are moving in the deadly forests with a wife. vi raadha , means without, love, a loveless one, and in another context it means that vi = verily, raadha adoring Krishna like Raadha. He is said to adore Goddess Lakshmi before he is cursed to become a demon, and finding that goddess in Seetha, he lifts her into his arms, like a baby. This demon while admonishing Rama and Lakshmana for flaunting the sainthood, for they are moving with weapons and a wife, he narrates about himself in next verses.

3.2.12

अहम् वनम् इदम् दुर्गम् विराघो नाम राक्षसः ॥चरामि सायुधो नित्यम् ऋषि मांसानि भक्षयन् |

"I am a demon named Viradha and I will be on the rove in this impassable forest with weapon, always eating the flesh of sages... [3-2-12b-13a]

12b-13a. aham = I am; viraadha naama raakshasaH = Viradha, named, demon; sa aayudhaH = with, weapon; nityam R^iSi maamsa bhakshayan = always, sage's, flesh, eating; dur gam idam vanam charaami = impassable, this, in forest, I rove.

3.2.13

इयम् नारी वरारोहा मम भार्या भविष्यति ॥युवयोः पापयोः च अहम् पास्यामि रुधिरम् मृधे |

"This best waisted woman will be my wife, and I will drink your blood of you two sinful one in a fight with you... [3-2-13b-14a]

13b-14a. varaarohaa = well waisted one; iyam naarii = this, woman; mama bhaaryaa bhavishyati = my, wife, she becomes; aham mR^idhe = I will, in fight; paapayoH = sinful ones; yuvayoH rudhiram paasyaami = your, blood, I will drink.

3.2.14

तस्य एवम् ब्रुवतो दुष्टम् विराधस्य दुरात्मनः ॥श्रुत्वा सगर्वितम् वाक्यम् संभ्रान्ता जनकात्मजा |

On listening those arrogant words spoken in bad intent by that evil minded Viradha, Seetha, the daughter of Janaka, is much panicked. [3-2-14b-15a.]

14b-15a. evam = that way; bruvataH = speaking; duraatmanaH = eveil minded one; tasya viraadhasya = his, that Viradha's; sa garvitam = with, pride; duSTam = in bad intent; vaakyam = words; shrutvaa = on hearing; janaka aatmaja sambhraantaa = Janaka's daughter, is much panicked.

Here Viradha said that Seetha would become his bhaaryaa which would translate into a 'wife' in routine manner. It is said that Viradha is a devotee of Goddess Lakshmi and it is not congruous for a devotee to say like that. Here, aascharya ramayana, another version of Ramayana, defines bhaarya as: bhaa luminous one; aryaaH adorable. Hence his word should mean, "this luminary is my adorable one." Further he handles Seetha like a baby, as in 3-2-16, she is said to be viraadha anka gata , gone into the arm-fold of Viradha as babies would. The peevish ones like Viradha or Ravana grab her very quickly for she is Goddess Lakshmi, the presiding deity of wealth.

3.2.15

सीता प्रावेपिता उद्वेगात् प्रवाते कदली यथा ॥ताम् दृष्ट्वा राघवः सीताम् विराध अङ्कगताम् शुभाम् |
अब्रवीत् लक्ष्मणम् वाक्यम् मुखेन परिशुष्यता ॥

Seetha in fear wiggled like a plantain tree in a whirlwind, and on seeing at the auspicious lady gone into the arms of Viradha, Raghava spoke this sentence to Lakshmana, with his face fully turning to pale. [3-2-15b-16]

15b-16. siitaa udvegaat = in fear, pravaate kadalii yathaa = in whirlwind, plantain tree, like; pravepita = verily wiggled; raaghavaH = Rama; viraadha anka gataam shubhaam = into Viradha's, arms, gone in, auspicious lady; taam dR^iSTvaa siithaam = her, on seeing, at Seetha; abraviit lakshmanam vaakyam = spoke, to Lakshmana, sentence; mukhena pari Sushyataa = with his face, fully, turning to pale.

3.2.17

पश्य सौंय नरेन्द्रस्य जनकस्य अत्म संभवाम् |
मम भार्याम् शुभाचाराम् विराधाङ्के प्रवेशिताम् ॥अत्यन्त सुख संवृद्धाम् राजपुत्रीम् यशस्विनीम् |

"See! Gentle Lakshmana, see that illustrious princes Seetha, the daughter of emperor Janaka, one who is brought up comfortably in immense comfort, and my auspiciously traditional wife... now gone into the wretched hands of a demon... [3-2-17-18a]

17-18a. pashya soumya = see, oh gentle one [Lakshmana]; narendrasya janakasya aatma sambhavaam = emperor's, of Janaka, soul, born [daughter]; mama bhaaryaam = my, wife; shubha aachaaraam = auspiciously, traditional; viraadha anke praveshitaam = Viraadha's, arm-fold, entered atyanta sukha samvR^idhaam = immense, in comfort, comfortably brought up; raaja putriim yashasviniim = king's, daughter, illustrious one.

3.2.18

यत् अभिप्रेतम् अस्मासु प्रियम् वर वृतम् च यत् ॥कैकेय्यास्तु सुसंवृत्तम् क्षिप्रम् अद्य एव लक्ष्मण |

"That which is desired to befall on us, and that which is the choicest desire of Kaikeyi, and that which is concomitant to her boons, oh, Lakshmana, that has come to pass quickly, and today only Lakshmana... [3-2-18b-19a]

18b-19a. oh, Lakshmana; asmaasu yat abhipretam = in our respect, which is, desired [to befall on us]; yat vara vR^itam cha = which is, by boons, happened [concomitant to]; kaikeyyaH priyam = for Kaikeyi, choicest; adya eva kshipram susamvR^ittam = today, only quickly, came to pass.

3.2.19

या न तुष्यति राज्येन पुत्रार्थे दीर्घ दर्शिनी ॥ययाऽहम् सर्वभूतानाम् प्रियः प्रस्थापितो वनम् |
अद्य इदानीम् सकामा सा या माता मम मध्यमा ॥

"She who is a foresighted lady, she who is not happy with the kingdom for her son, she by whom I, a dear one to all beings, am sent to forests, and she is my middle mother, her desire is fulfilled today, nay now itself... [3-2-19b-20]

19b-20. yaa = she who is diirgha darshanii = fore, sighted lady; putraarthe = for her son; raajyena na tuSyati = by kingdom, not, happy; yayaa = by whom; aham sarva bhuutaanaa priyaH = I am, for all, beings, dear one; prasthaapitaH vanam = sent forth, to forest; yaa mama maataa madhyamaa = she, who is, my, mother, middle one; saa = such she; adya idaaniim = today, now; sa kaamaa = with fulfilled, desire.

3.2.21

पर स्पर्शात् तु वैदेह्या न दुःखतरम् अस्ति मे |
पितुर् विनाशात् सौमित्रे स्व राज्य हरणात् तथा ॥

"To me, oh, Soumitri, the grief of others touching Seetha is more, than father's demise or grabbing away my kingdom...

Soumitri; pitur vinaashaat = father's, by demise; tathaa = like that; sva raajya haraNaat = my, kingdom, than grabbing away; para sparshaat vaidehyaa = others, touching, Seetha; na duHkha taram asti me = no, grief, higher, is, to me.

Here Rama says that 'my' kingdom is grabbed away, and now the grabbing away of Seetha is more painful, even somebody touching Seetha, the most. Rama did not loose heart to regain his kingdom. He underwent the course of what his father ordered and is definite of return to Ayodhya to rule back his empire. In the next canto Kishkindha, Vali the monkey hero questions Rama, as who he is to enter Kishkindha. To that Rama replies, "All the Bharata continent belongs to us, the Ikshwaku-s, and presently the emperor is Bharata, and hence on behalf of my emperor Bharata I slay you." There he is again confident of returning to capital after completing his exile. Hence claiming this kingdom as 'my' kingdom does not alter his status of emperor, though not now, but after the completion of exile he is to become one. Again Rama weighed the agony in terms of his father's death and grabbing away of his kingdom. Raajya Lakshmi, Kingdom Wealth is nothing before his wife, Wealth of Fortune, i.e. Bhaagya Lakshmi. Hence Rama is more bothered about his fortune wife than the retrievable kingdom, or the death of an aged father.

3.2.22

इति ब्रुवति काकुत्स्थे बाष्प शोक परिप्लुतः |
अब्रवीत् लक्ष्मणः क्रुद्धो रुद्धो नाग इव श्वसन् ॥

When said thus by Rama, Lakshmana said this with flooding tears of lament, and in his anger hissing like a forestalled snake.

iti bruvati kaakuthse = thus, when said, by Rama; lakshmanaH = Lakshmana; baashpa shoka pari pluta = tears, in lament, over, flooding; kruddhaH = in anger; ruddhaH naaga iva shvasan = forestalled, snake, like, hissing; abraviit = said.

Such portrayal of Lakshmana as a fundamentally angry person, like a hissing snake, and a sharp tongued one etc., are attributed in mythology to the serpentine character of aadi SheSa, the thousand headed serpent on which Vishnu reclines. The mythological derivation is that Lakshmana is the incarnation of that serpent, while Bharata and Shatrughna are the incarnations of the conch shell and disc that adorn the two upper hands of Vishnu.

3.2.23

अनाथ इव भूतानाम् नाथः त्वम् वासवोपमः |
मया प्रेष्येण काकुत्स्थः किम् अर्थम् परितप्यसे ॥

"Oh, Rama, you being the Indra like lord of all beings, and while you are being attended by an adherent like me, what for you worry yourself like a derelict?

kaakuthsa = oh, Rama; bhuutaanaam naathaH = for all beings, lord; vaasava upama = Indra, in similitude; tvam anaatha iva = you, derelict, like; preSyena mayaa = adherent, I am [with you]; kim artham paritapyase = what for, you, worry yourself.

3.2.24

शरेण निहतस्य अद्य मया क्रुद्धेन रक्षसः |
विराधस्य गत असोः हि मही पास्यति शोणितम् ॥

"He will now be felled with my arrow as I am enraged at him, and gone are his lives now, and indeed the earth shall drink his blood...

kruddhena maya = an enraged one, by me; adya shreNa nihatasya = now, by arrow, felled; gata ashuH = gone are, his lives; rakshasaH viraadhasya shoNitam = demon, Viradha's, blood; mahii paasyati hi = earth, drinks, indeed.

3.2.25

राज्य कामे मम क्रोधो भरते यो बभूव ह |
तम् विराधे विमोक्ष्यामि वज्री वज्रम् इव अचले ॥

"Indeed, that which anger was there to me on Bharata when he desired kingdom, that anger I will now release on Viradha, as Indra released his Thunderbolt on the mountain...

raajya kaame bharate = kingdom, in desiring, on Bharata; mama yaH krodhaH babhuuva ha = my, which, anger, was there, indeed; tam = that, anger; vajrii vajram achale iva = Indra, Thunderbolt [released,] on the mountain, as with; viraadhe vi mokshyaami = on Viradha, I will release.

3.2.26

मम भुज बल वेग वेगितः
पततु शरोऽस्य महान् महोरसि |
व्यपनयतु तनोः च जीवितम्
पततु ततः च महीम् विघूर्णितः ॥

"Accelerated by my shoulder strength this ruinous arrow shall fall on his massive chest, thus life from his body shall decamp, and then he shall whirlingly fall onto the earth..." So said Lakshmana. [3-2-26] The forest Dandaka Forest wherein Rama is trekking is a dominion of their kingdom, but a deserted forest. One named Danda, the last son of Ikshvaku, was performing all demonic activities in their kingdom. His father Ikshvaku received many a complaint about Danda's deeds from his subjects, and angered at his erring son Danda and banishes him from the kingdom. Danda took refuge in Vindhya mountain range and built a kingdom and a beautiful capital for himself called Madhumanta. He rubbed shoulders with all the demons thereabout and thus became a disciple of Sage Shukraachaarya, the guru of demons. One day when Sage Shukraachaarya is not in hermitage, Danda reaches there, and sees Araja, the elder daughter of the sage Shukra, and molests her, in spite of her repeated protests. Later when Sage Shukraachaarya comes to know about it, gets enraged and curses Danda, to fall down along with his entire kingdom under a mud storm around that Madhumanta capital for a period of seven consecutive days. Then there is a mud storm for seven days and entire kingdom went under mud, later to become a forest called Dandaka. The place to where the curse fearing people fled from that Madhunata to further south is called Jansthaana. At later time, when Rama's peregrination started, these two places, Dandaka forest and Janasthaana, are under the domain of Ravana, and Ravana made one demon named Khara, as the protector of this dominion Jansthaana. This is the place where Rama built his hermitage Panchavati, at which Demoness Surpanakha arrives, and from where Ravana abducts Seetha. When Rama asks the forest dwelling sages for a quiet place to live on, the sages in Dandaka forest, will make Rama constantly move southward, till he reaches Janasthana, indirectly directing Rama to eradicate the demonic influence over these places, which once belonged to Rama's kingdom.

mama bhuja bala = by my, shoulder, strength; vega vegitaH = by speed, accelerated; mahaan sharaH = ruinous, arrow; asya mahaa urashi patatu = on his, massive chest, shall fall; tanoH jiivitam vyapanayatu = from body, life, shall decamp; tataH vighuurNitaH mahiim patatu = then, whirling, on earth, shall fall.

इति वाल्मीकि रामयणे आदि काव्ये अरण्य काण्डे द्वितीयः सर्गः

Sarga 3

3.3.1

अथ उवाच पुनर् वाक्यम् विराधः पूरयन् वनम् |
पृच्छतो मम हि ब्रूतम् कौ युवाम् क्व गमिष्यथः ॥

Then in his turn that demon Viradha said this sentence filling the forest with his gruesome voice, "I am asking you, really... tell me who you are and whereto you wish to go? "

atha = then afterwards; viraadhaH vanam puurayan = Viradha, forest, filling; punaH vaakyam uvaacha = in turn, sentence said; pR^icChataH mama bruu tam = while I question, to me, you reply; kau yuvaam = who, you two are; kva gamiSyathaH = whereto, wish to go; hi = really.

3.3.2

तम् उवाच ततो रामो राक्षसम् ज्वलित आननम् |
पृच्छन्तम् सुमहातेजा इक्ष्वाकु कुलम् आत्मनः ॥

Then that highly resplendent Rama said about his Ikshvaku dynasty to the blazing faced demon who is insistent.

tataH sumahaa tejaa = highly, resplendent one - Rama; pR^icChantam = questioner [who is insisting]; jvalita aananam = one with a blazing face; tam raakshasam = to him, to demon; aatmanaH ikshvaaku ulam = of his, about Ikshvaku, dynasty; uvaacha = said;

3.3.3

क्षत्रियौ वृत्त संपन्नौ विद्धि नौ वनगोचरौ |
त्वाम् तु वेदितुम् इच्छावः कः त्वम् चरसि दण्डकान् ॥

"Know us as Kshatriya-s with ennobled bearing, and we are trekking the forest...but we wish to know about you, who are you that move about in Dandaka forest?

nau us two; vR^itta sampannau = bearing, ennobled behaviour; kshatriyau = as Kshatriya-s; vanagocharau = as forest, trekkers; viddhi = you know; tvaam tu veditum icChaavaH = about you, but, to know, we wish to; dandakaan charasi tvam kaH = in Dandaka, you move about, you, who.

3.3.4

तम् उवाच विराधः तु रामम् सत्य पराक्रमम् |
हन्त वक्ष्यामि ते राजन् निबोध मम राघव ॥

Viradha said to that truly valiant Rama, "Ah! I'll tell you, oh king, be informed of me, oh Raghava...

tam uvaacha viraadhaH tu = to him, said, Viradha; raamam satya paraakramam = to Rama, truly valiant one; hanta = Ah!; vakshyaami te raajan = am telling, to you, king; ni bodha mama = well, know, me be informed of me; raaghava = Raaghava.

3.3.5

पुत्रः किल जवस्य अहम् माता मम शतह्रदा |
विराध इति माम् आहुः पृथिव्याम् सर्व राक्षसाः ॥

"I am the son of Java indeed... my mother is Shatahradaa, and all the demons on earth call me Viradha...'

aham javasya putra kila = I am, Java's, son, really; shatahradaa= Shatahrada; maataa mama = is my, mother; pR^ithivyaam sarva raakshasaa = on earth, all, demons; viraadha iti maam aahuH = Viradha, thus, me, call.

3.3.6

तपसा च अभि संप्राप्ता ब्रह्मणो हि प्रसादजा |
शस्त्रेण अवध्यता लोके अच्छेद्य अभेद्यत्वम् एव च ॥

"On my undertaking ascesis I derived a boon from the beneficence of Brahma, by which I will neither be cut, nor slit, nor killed with a weapon in this world..."

tapasaa = by ascesis; brahmaNaH hi prasaada ja = Brahma's, only, from beneficence, derived of; abhi sampraaptaa = I have obtained [a boon]; loke shashtreNa a vadhyataa ca = in world, by weapon, not, to be killed, and even; a cChedya a bhedya ca eva = not, be cut, not, to be slit, also, thus.

3.3.7

उत्सृज्य प्रमदाम् एनाम् अनपेक्षौ यथा आगतम् |
त्वरमाणौ पलायेथाम् न वाम् जीवितम् आददे ॥

"Leave off this lady without any yearning for her, and you expeditiously flee-away as you have come, then your lives will not be snatched away...

utsrijya enam pramadaam = leave off, this, lady; an apekshau = without, yearning for; yathaa aagatam = as came [hither]; tvaramaaNau = expeditiously; palaayethaam = flee away; na vaam jiivitam aadade = not, of you two, lives, taken off.

3.3.8

तम् रामः प्रति उवाच इदम् कोप संरक्त लोचनः |
राक्षसम् विकृत आकारम् विराधम् पाप चेतसम् ॥

Rama in reply said this to that ogre Viradha, whose eyes are fully bloodshot in anger, who is monstrous in his body, and evil in intent...

raamaH prati uvaacha idam= Rama, in reply, said, this way; tam = to him; kopa sam rakta lochanaH = in anger, full, bloodshot, eyes; vikR^ita aakaaram = monstrous, bodied one; raakshasam = to the ogre; viraadham paapa chetasam = to Viradha, evil one, in intent.

3.3.9

क्षुद्र धिक्त्वाम् तु हीनार्थम् मृत्युम् अन्वेषसे ध्रुवम् |
रणे प्राप्स्यसि संतिष्ठ न मे जीवन् विमोक्ष्यसे ॥

"You knave, fie upon you... you are in quest of you own death for your meanly measures, and definitely you will get it in this confrontation. Stay! I will not let you to live...

kshudra dhik tvaam = knave, fie on you; hiina artham mR^ityum anvyeSase dhruvam = for meanly, measures, death, you are in quest of, definitely; raNe sampraapyasi = in war, you will get it; tiSTha = stay; na me jiivan vimokshyase = not, by me, to live, you be let-off.

3.3.10

ततः सज्यम् धनुः कृत्वा रामः सुनिशितान् शरान् |
सु शीघ्रम् अभिसंधाय राक्षसम् निजघान ह ॥

Then, stringing his bow Rama indeed darted very sharp arrows, very quickly and well aiming the demon...

tataH sa jyam dhanuH kR^itvaa = then, with, string, the bow, made [bow stringed]; raamaH = Rama; su nishitaan sharaan = very, sharp, arrows; su shiighram = very, quickly; abhi sandhaana raakshasam nijaghaana ha = well, aiming, at demon, darted, indeed.

3.3.11

धनुषा ज्या गुणवता सप्त बाणान् मुमोच ह |
रुक्म पुंखान् महावेगान् सुपर्ण अनिल तुल्य गान् ॥

Indeed seven arrows are let off with perfectly stringed bow, which have golden vanes, and very fast ones that equal the flights of Garuda, the Divine Eagle and the Air-god.

dhanuSaa jyaa guNa vataa = of bow, string, ideal one, having [perfectly stringed bow]; sapta baaNaan mumocha ha = seven, arrows, let off, really; rukma punkhaan mahaa vegaan = golden, vanes, very, fast ones; suparna anila tulya gaan = Garuda, [the Divine Eagle, and] Air-god, equal, in flight.

3.3.12

ते शरीरम् विराधस्य भित्त्वा बर्हिण वाससः |
निपेतुः शोणिता दिग्धा धरण्याम् पावकोपमाः ॥

But, they the arrows that are akin to infernos and dressed with peacock feathers as their fins, on piercing the body of Viradha they fell onto the ground besmirched with blood.

paavaka upamaaH = inferno, akin to; te = they the arrows; barhiNa vaasasaH = peacock's feather, dressed [as their fins]; viraadhasya shariiram bhitvaa = Viradha's, body, on piercing; shoNita digdhvaa = blood, smeared with; nipetuH dharanyaam = fell, on ground.

3.3.13

स विद्धो न्यस्य वैदेहीम् शूलम् उद्यंय राक्षसः |
अभ्यद्रवत् सुसंक्रुद्धः तदा रामम् स लक्ष्मणम् ॥

When that demon is thus struck, then he placed Vaidehi down from his arms, hauled up his spear, and very angrily rushed towards Rama and Lakshmana.

viddhaH saH raakshasaH = struck, he, that demon; tadaa = then; nyasya vaidehiim = placed [down,] Vaidehi; shuulam udyamya = spear, hauling up; susamkruddhaH= very angrily; raamam sa lakshmanam = towards Rama, and Lakshmana; abhyadravat = rushed.

3.3.14

स विनद्य महानादम् शूलम् शक्र ध्वज उपमम् |
प्रगृह्य अशोभत तदा व्यात्तानन इव अंतकः ॥

And holding fast his spear that is similar to the Indra's Flagstaff he blaringly yelled a ghastly shriek, and thus he shone forth like the wide-mouthed Death, ready-to-gulp.

tadaa = then; saH vi nadya mahaa naadam = he, blaringly, yelled, ghastly, shriek; shuulam = spear; shkra dhvaja upamam = Indra's, Flagstaff; similar to; pragR^ihya = on holding fast; ashobhata = shone forth; vyaatta aananaa iva antaka = [to eat] open mouthed one, like, Death.

3.3.15

अथ तौ भ्रातरौ दीप्तम् शर वर्षम् ववर्षतुः |
विराधे राक्षसे तस्मिन् कालांतक अयम् उपमे ॥

Then with an effulgent arrow-rain those two brothers incessantly rained on demon Viradha, who is similar to the terminator of lifetime.

atha tau bhraatarau = then, those, two brothers; kaala antaka ayam upame = lifetime, ending one, that one, similar to; tasmin raakshase = on that, demon; diiptam shara varsham vavarshatuH = flaming, arrows, rain, incessantly rained.

3.3.16

स प्रहस्य महा रौद्रः स्थित्वा अजृम्भत राक्षसः |
जृंभमाणस्य ते बाणाः कायात् निष्पेतुर् अशुगाः ॥

He that highly horrendous demon laughed at that arrow-shower, and standing for a while he yawned, and on his yawning and stretching his limbs in fatigue those arrows that earlier have gone speedily, spilled out from his body that speedily.

mahaa raudaH saH raakshasaH = highly horrendous one, he, that demon; prahasya = laughed at it; sthitvaa ajR^imbhata = on staying [a while,] yawned; jR^imbhamaaNasya = while he is yawning; te ashugaaH baanaaH = those, speedy, arrows; kaayaat niSpetuH = from his body, spilled out.

3.3.17

स्पर्शात् तु वर दानेन प्राणान् संरोध्य राक्षसः |
विराधः शूलम् उद्यंय राघवौ अभ्यधावत ॥

Demon Viradha held back his lives by the touch of boon, and raising up the spear he ran quickly at Rama and Lakshmana.

raakshasaH viraadhaH = demon, Viradha vara daanena = by the boon, given; sparshaat tu = by the touch of [by the touch of luck owing to boon]; praaNaan samrodhya = lives, held back; shuulam udyamya = spear, raising up; raaghavau = upon two Raghava-s; abhya dhaavata = quickly, ran.

3.3.18

तत् शूलम् वज्र संकाशम् गगने ज्वलन उपमम् |
द्वाभ्याम् शराभ्याम् चिच्छेद रामः शस्त्रभृताम् वरः ॥

The best wielder of weaponry Rama ripped that spear apart, which is akin to the Thunderbolt of Indra, and that which is like a blaze in the sky, with two arrows in the sky itself.

tat shuulam vajra samkaasham = that, spear, Thunderbolt, akin to; gagane jvalana upamam = in the sky, blaze, like; Rama; shastra bhR^itaam varaH = weaponry, wielder, the best; dvaabhyaam sharaabhyam cchiCheda = by two, arrows, ripped apart.

3.3.19

तत् राम विशिखैः छिन्नम् शूलम् तस्य आपतत् भुविः |
पपात अशनिना चिन्नम् मेरोर् इव शिला तलम् ॥

Shattered by Rama's blazing shafts that spear fallen on ground like the boulder mass of Mt. Meru when it is shattered by Indra's Thunderbolt.

raama vishikhaiH Chinnam = by Rama's, blazing shafts, shattered; tat shuulam = that, spear; bhuviH aapatat = on ground, fallen; ashaninaa Chinnam meroH shilaatalam iva papaata = by Thunderbolt, shattered, Mt. Meru, boulder-mass, as with.

3.3.20

तौ खड्गौ क्षिप्रम् उद्यंय कृष्ण सर्पौ इव उद्यतौ |
तूर्णम् आपेततुः तस्य तदा प्रहारताम् बलात् ॥

They quickly upraised their swords and like a pair of up-swinging black-cobras they rapidly crashed on him, and then battered him mightily.

tau khadgau kshipram udyamya = they, swords, quickly, upraised; kR^iSNa sarpau iva udyatau = black, cobra, like, up swinging; tuurNam aapatataH tasya = rapidly, crashed, on him; tadaa prahaarataam balaat = then, battering, mightily.

3.3.21

स वध्यमान सुभृशम् भुजाभ्याम् परिगृह्य तौ |
अप्रकंप्यौ नरव्याघ्रौ रौद्रः प्रस्थातुम् ऐच्छत ॥

He that demon thus beaten very firmly by Rama and Lakshmana, then on grabbing those unwavering ones and manly tigers with his arms, that furious demon wished to carry them away.

saH vadhyamaana su bhR^isham = he, [the demon,] being beaten, very firmly; bhujaabhyaam pari gR^hya tau = with his arms, well grabbing, them two; aprakampyau nara vyaaghrau = unwavering ones, manly tigers; raudraH prasthaatum aicChata = furious one [the demon,] to getaway [to carry away,] he wished.

3.3.22

तस्य अभिप्रायम् अज्ञाय रामो लक्ष्मणम् अब्रवीत् |
वहतु अयम् अलम् तावत् पथानेन तु राक्षसः ॥

Knowing the thinking of the demon for sure, Rama spoke to Lakshmana, "Let him easily carry us anywhere on his way...

tasya abhipraayam aj~naaya = his, thinking, on knowing; raamaH lakshmanam abraviit = Rama, to Lakshmana, spoke; ayam raakshasaH = this, demon; anena patha = by his, way; alam vahatu taavat tu = easily, let him carry, up to there [anywhere.]

3.3.23

यथा च इच्छति सौमित्रे तथा वहतु राक्षसः |
अयम् एव हि नः पन्था येन याति निशाचरः ॥

"Let this demon carry us as he wishes, and Saumitri, by which way this night-walker goes, that alone will be our way...

raakshasaH = demon; yathaa icChati tathaa vahatu = as, he wishes, that way, let him carry; nishaa charaH yena yaati = night-walker, by which [way,] he goes; ayam eva hi naH panthaa = that, only, is our, way.

Rama does not want to travel comfortably on the shoulders of the demon, but wants to examine what the demon wanted to do next, after carrying afar. The prince in Rama will not let the demon go rampant. Besides, the divine fury allows any sinister to tread his own way towards his own grave.

3.3.24

स तु स्व बल वीर्येण समुत्क्षिप्य निशाचरः |
बालाः इव स्कन्ध गतौ चकार अति बलोद्धतः ॥

But he that night-walker arrogant as he is by his might has uplifted Rama and Lakshmana like babies by that might and courage alone, and placed them on his shoulders as one would place babies.

ati bala uddhitaH = muchly, by might, arrogant one; saH nishaa chara tu = he that, night walker, but; sva bala viiryena = by his, might, courage; samutkshipya = on lifting; baalaaH iva = babies, like; skanda gatau chakaara = on shoulders, having gone on, made as.

3.3.25

तौ आरोप्य ततः स्कन्धम् राघवो रजनी चरः |
विराधो विनदन् घोरम् जगाम अभिमुखो वनम् ॥

That nightwalker Viradha on placing those two Raghava-s on his shoulders gone towards deeper forest yelling very luridly.

tataH = then; rajanii charaH = night, walker; Viradha; tau raaaghavau skandham aaropya = them, Raghava-s, on shoulders, having mounted; ghoram vinadan jagaama abhimukam vanam = very luridly, on yelling gone, towards, forest.

3.3.26

वनम् महा मेघ निभम् प्रविष्टो
द्रुमैः महद्भिः विविधैः उपेतम् |
नाना विधैः पक्षि कुलैः विचित्रम्
शिव आयुतम् व्याल मृगैः विकीर्णम् ॥

That demon entered into a baffling forest that is like a very dark cloud in its sheen, where a variety of massive trees are contained in, numerous flocks of vulturine birds are overspreading, and where wild jackals and other predaceous animals are sprawling around, along with Rama and Lakshmana. [3-3-26] Ikshvaku dynasty is of long lineage. This is Surya Vamsha, Solar dynasty of Kshatriya-s, of which Mahaa Kavi Kalidasa wondered as to how it can be narrated, for it is of a long lineage and he admires kvaH suurya prabhavo vamshH... in his Raghu Vamsha Mahaa Kaavya, at 1-2. This dynasty may be known to understand why from Viradha to Ravana, wanted to die at the hands of Rama. The list of those kings is compiled in aananda raamayana and the same is being given hereunder... Suurya - IkShvaaku - Kaakuthsa va~NshanukramaNika Srii mahaa ViShNu originated Brahma .From Brahma the lineage, one after the other, is Mariici - Kashyapa - Suurya - Sraaddha Deva (Vaivasvata) - IkShvaaku - VikukShi (Sashaada)

Kakuthsa - Indravaahu - Anenasa - Vishvarandhi- Chandra - Yuvanaashva - Saabastha - BR^ihadashva - Kuvalayaashva - DhR^iDhaashva
Haryashva - Nikumbha - BarhaNaashva - KR^itaashva - Syenajit - Yuvanaashva - Maandhaata - Purukuthsa - Trasaddsya 2 - AnaraNya Haryashva - AruNa - Tribandhana - Satyavrat (OR) Trishanku - Harishcandra (OR) Satya Harishcandra - Rohita - Harita
Champa - Sudeva - Vijaya - Bharuka - VR^ika - Baahuka - Sagara - Sama~~njasa - A~~Nshumanta - Diliipa - Bhagiiratha - Shruta
Naabha - Sindhudviipa - Ayutaayu - RutuparNa - Sudaasu (OR) Mitrasaha (OR) KalmaShaanghri - by him Ashmaka - Muulaka Ariikavaca
Dasharatha - EiDavida - Vishvasaha - KhaTvaanga - Dhiirghabaahu - This Deergha baahu is also known to be Dilipa, and from that - Diliipa - Raghu - Aja - Dasharatha - and Dasharatha begot Vishnu again as Raama

mahaa megha nibham = great, dark cloud-like, in its sheen; mahadbhiH vividhaiH drumaiH upetam = with great massive, variety of, with trees, containing; naanaa vidhaiH pakshi kulaiH [aayutam] = with numerous, bird, flocks [overspread with]; shiva aayutam = with wild jackals, [shiva, not to be confounded with God Shiva,] infested with; vyaala mR^igaiH vikiirNam = with predaceous, animals, sprawling around; vichitram= baffling; vanam pravishtaH = forest, entered.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे तृतीयः सर्गः

Sarga 4

3.4.1

ह्रियमाणौ तु काकुत्स्थौ दृष्ट्वा सीता रघूत्तमौ |
उच्चैः स्वरेण चुक्रोश प्रगृह्य सु महाभुजौ ॥

On seeing those two very dexterous scions of Kakutstha, and the best ones from Raghu dynasty, namely Rama and Lakshmana, grabbed and being carried off, Seetha screamed in a high-pitched voice.

siitaa = Seetha; dR^iSTvaa = on seeing; pragR^ihya = on grabbing; hriyamaaNau su mahaa bhujau = being carried off, very great, shouldered ones [very dexterous ones]; kaakutsthau raghu uttamau = scions of Kakutstha, the best ones from Raghu dynasty Rama and Lakshmana; uccaiH svareNa chukrosha = in high-pitched voice, screamed.

3.4.2

एष दाशरथी रामः सत्यवान् शीलवान् शुचिः |
रक्षसा रौद्र रूपेण ह्रियते सह लक्ष्मणः ॥

"He that truth-abiding, virtuous, and the flawless Rama of Dasharatha is carried off along with Lakshmana by the demon with a ferocious look...

satyavaan shiilavaan suchiH = truth abiding one, virtuous one, flawless one; esha daasharathii = he that, Dasharatha's, Rama; saha lakshmaNaH = with Lakshmana; rakshasaa raudra ruupeNa hriyate = by demon ,with ferocious look, being carried off.

3.4.3

माम् ऋका भक्ष इष्यन्ति शार्दूल द्वीपिनः तथा |
माम् हरः उत्सृज्य काकुत्स्थौ नमस्ते राक्षसोत्तमः ॥

"Wild bears, tigers and panthers aspire to eat me away... oh, best demon, thieve me instead and release Kakutstha-s... Hail to thee..." [Said Seetha.]

maam R^ikaa tathaa shaarduula dviipinaH bhaksha iSyanti = me, wild-bears, like that, tigers, panthers, to eat, they aspire; raakshasa uttamaH = oh, demon, the best; maam haraH = me, thieve; utsR^ijya kaakutsthau = release, Kakutstha-s; namadte - te namaH = to you, my salutation.

3.4.4

तस्याः तत् वचनम् श्रुत्वा वैदेह्याः राम लक्ष्मणौ |
वेगम् प्रचक्रतुर् वीरौ वधे तस्य दुरात्मनः ॥

On hearing Vaidehi's that utterance those valorous ones Rama and Lakshmana speedily busied themselves in eliminating that evil-minded demon Viradha.

viirau = valorous ones Rama and Lakshmana; tasyaaaH vaidehyaaH tat vachanam shrutvaa = her, Vaidehi's, that, utterance, on hearing; dura aatmanaH = minded one's; tasya = of that Viradha; vadhe vegam prachakratuH = in killing, speedily, busied themselves.

3.4.5

तस्य रौद्रस्य सौमित्रिः सव्यम् बाहुम् बभञ्ज ह |
रामः तु दक्षिणम् बाहुम् तरसा तस्य रक्षसः ॥

Soumitri indeed severed the left arm of that ferocious one, while Rama rent the right arm of that demon with his might.

Soumitri; tasya raudrasya savyam baahum babhanja ha = that, ferocious one's, left, arm, severed, indeed; raamaH tu = Rama, too; tasya raakshasaH = of that, demon; dakshiNam baahum right, shoulder, tarasa [babhanja]= wikth might, [rent].

3.4.6

सः भग्न बहुः संविग्नः पपात आशु विमूर्छितः |
धरण्याम् मेघ संकाशो वज्र भिन्न इव अचलः ॥

When his arms are mutilated that demon similar to a dark-cloud is frustrated, fainted, and fell onto ground, like the mountain demolished by the Thunderbolt of Indra.

bhagna baahuH megha samkaashaH saH = mutilated, arms, dark-cloud, similar to, he that demon; samvignaH muurchitaH = frustrated, fainted; vajra bhinnaH achala iva = by Thunderbolt, demolished, mountain, like; aashu papaata dharaNyaa = quickly, fell-down, onto the ground.<

3.4.7

मुष्टिभिर् बाहुभिर् पद्भिः सूदयन्तौ तु राक्षसम् |
उद्यंयोद्यंय च अपि एनम् स्थण्डिले निष्पिपेषतुः ॥

They battered that demon with their fists, hands and feet, and even by heaving and hurling him again and again they entirely pounded on him on the ground.

raakshasaam = that demon is; mushtibhiH baahubhiH padbhiH = with fists, with hands, with feet; suudayantau tu = battering, but; [Rama and Lakshmana]; enam = him; udyama udyamya cha api = heaving and heaving, also, even; staNDile niS pipeSatuH = on ground, entirely, pounded.

3.4.8

स विद्धो बहुभिर् बाणैः खड्गाभ्याम् च परिक्षतः |
निष्पिष्टो बहुधा भूमौ न ममार स राक्षसः ॥

Though that demon is battered with many arrows, even sheared off with two swords, and even though he is entirely pounded on the ground he is not killed.

saH = he is; bahubhiH baaNaiH viddhaH = by many, arrows, hurt; khadgaabhyaam cha parikshtaH = by two swords, even, sheared off; bahudhaa bhuumau nisH pishtaH = in many ways, on ground, [though] entirely, pounded; saH raakshasa na mamaara = he, that demon, not, killed.

3.4.9

तम् प्रेक्ष्य रामः सुभृशम् अवध्यम् अचल उपमम् |
भयेषु अभय दः श्रीमान् इदम् वचनम् अब्रवीत् ॥

On observing that the mountain-similar demon is ineradicable that easily, then Rama, the sublime one, and the bestower of shelter in fear, spoke this sentence to Lakshmana.

bhayeSu abhaya daH = in fear, shelter, bestower [Rama]; shriimaaan = sublime one; achala upamam = mountain, in simile; tam su bhR^ishaam = very easily; a vadhyam = not, eliminable; prekshya = on observing; idam vachanam abraviit = this, sentence, spoke.

3.4.10

तपसा पुरुषव्याघ्र राक्षसोऽयम् न शक्यते |
शस्त्रेण युधि निर्जेतुम् राक्षसम् निखनावहे ॥

"Oh! Manly-tiger Lakshmana, it is impossible to overpower this demon with weapons in a confrontation, hence, let's bury this demon...

purSa vyaaghraH = manly tiger - Lakshmana; tapasaa = by penance; raakshasaH ayam = demon, this one; yudhi shashtreNa nirjetum = in war, by weapons, to overpower; na shakyate = not, possible to; raakshasam nikhanaavahe = demon be, bury we will.

3.4.11

कुंजर्स्य इव रौद्रस्य राक्षसस्य अस्य लक्ष्मण! |
वने अस्मिन् सुमहद् श्वभ्रम् खन्यताम् रौद्रवर्चसः ॥

"Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant...

Lakshmana; raudrasya raudra karmaNaH asya raakshasya = for furious one, for ferocious, reprobate, for this, demon; kunjarasya iva = for an elephant, as though; asmin = in forest; su mahat swabhram khanyataam = very, deep, pit, be dug.

3.4.12

इति उक्त्वा लक्ष्मणम् रामः प्रदरः खन्यताम् इति |
तस्थौ विराधम् आक्र्ंय कण्ठे पादेन वीर्यवान् ॥

On saying to Lakshmana that a trench shall be dug...' then Rama repressively placed his foot on the throat of Viradha, and stood by.

viiryavaan = valiant one Rama; lakshmaNam = to Lakshmana; pradara khanyataam iti = trench, shall be dug, thus; uktvaa = having said; viraadham paadena kanThe aakramya tasthau = Viradha is, with foot, on the throat, overcoming [repressing,] stood in readiness.

3.4.13

तत् श्रुत्वा राघवेण उक्तम् राक्षसः प्रश्रितम् वचः |
इदम् प्रोवाच काकुत्स्थम् विराधः पुरुषर्षभम् ॥

On hearing that said by Raghava, demon Viradha sincerely spoke these humble words to Rama, the finest one from Kakutstha dynasty.

raakshasaH = the demon - Viradha; tat shrutvaa raaghaveNa uktam = that, on hearing, what by Raghava, said; puruSarSabhaH kaakuthsam = man, the best, to Kakutstha; idam prashritam vachaH = this, humble, words; pra uvaacha = well [sincerely,] spoke.

3.4.14

हतोऽहम् पुरुषव्याघ्रः शक्र तुल्य बलेन वै |
मया तु पूर्वम् त्वम् मोहान् न ज्ञातः पुरुषर्षभः ॥

"Dead I am, oh! Manly-tiger and a coequal of Indra in your strength... I have fallaciously not identified you earlier... oh, best one among men...

purusH vyaaghraH = man, the tiger; shakra tulya balena vai = Indra, equalling, in strength, indeed; [by you]; aham hataH = I am, dead; puruSrSabha = oh, man, the best; mayaa mohaat tu = by me, fallaciously, but; tvam puurvam na j~naataH = you are, earlier, [by me] unidentified.

3.4.15

कौसल्या सुप्रजातः तात रामः त्वम् विदितो मया |
वैदेही च महाभागा लक्ष्मणः च महायशाः ॥

"Oh, sire, now I have known you to be Rama, the son of Kausalya... and even propitious Seetha and greatly renowned one Lakshmana are now known to me...

taataH = sire; tvam = you are; kausalyaa suprajaa = Kausalya's, son; as Rama; mayaa viditaH = by me, know to be; vaidehii cha mahaabhaagaa = Vaidehi, also, propitious one; Lakshmana cha mahaayashaH = Lakshmana, too, great, renowned one [are now known.]

4.3.16

अभि शापाद् अहम् घोरम् प्रविष्टो राक्ष्सीम् तनुम् |
तुंबुरुः नाम गन्धर्वः शप्तो वैश्रवणेन हि ॥

"By curse I had to enter this ghoulish demon's body, but I am a celestial gandharva, named Tumburu and Kubera cursed me...

abhishaapaat = by curse; aham praviSTaH ghoram rakshasiim tanum = I, entered, ghoulish, demon's, body; tumburuH naama gandharava = Tumburu, named, celestial [I am]; shaptaH = cursed; vaishrvaNena hi = by Kubera, verily.

3.4.17

प्रसाद्यमानः च मया सोऽब्रवीत् माम् महायशाः |
यदा दाशरथी रमः त्वाम् वधिष्यति संयुगे ॥तदा प्रकृतिम् आपन्नो भवान् स्वर्गम् गमिष्यति |

"When entreated by me, he that greatly renowned Kubera said to me, 'When Dasharatha's Rama kills you in a fight... then you will attain your nature of celestial body and you will go to heavens...' [3-4-17, 18a]

17-18a. prasaadyamaanaH cha mayaa = entreated, he was, also, by me; mahaa yashaH, saH = great, renowned one, he, Kubera; abraviit maam = said, to me; yadaa dasharathii raamaH = when, Dasharatha's, Rama; tvaam vadhiSyati samyuge = you, kills, in fight; tadaa prakR^itim aapannaH = then, natural state [celestial body,] you attain; bhavaan swargam gamiSyati = you, to heavens, can go;.

3.4.18

अनुपस्थीयमानो माम् स क्रुद्धो व्याजहार ह ॥इति वैश्रवणो राजा रंभ आसक्तम् उवाच ह |

" King Kubera thus cursed angrily me for not presenting myself in his service when I was interested in a celestial dancer Rambha, and indeed he alone said this curse-clearance to me... [3-4-18b, 19a]

18b, 19a. anupasthiiya maanaH = not, presenting myself; maam = to me; sa kruddhaH vyaajahaaraH ha = in anger, said verily [cursed]; iti vaishravaNaH raajaa = thus, by Vaishravana, [Kubera,] the king; rambha aasaktam = in Rambha, interested; uvaaca ha = said [this curse-clearance,] indeed.

3.4.19

तव प्रसादान् मुक्तो अहम् अभिशापात् सु दारुणात् ॥भुवनम् स्वम् गमिष्यामि स्वस्ति वोऽस्तु परंतप |

" And by your grace I am released from this utterly hideous cruse, and now I wish to go to my own heavenly abode, oh, firestorm of enemies, let safety betide you all... [3-4-19b, 20a]

19b, 20a. tava prasaadaat = by your, grace; su daaruNaH = utterly hideous one; abhi shaapaat = from the curse; muktaH aham = released, I am; bhuvanam swam gama iSyaami = to heavens, mine, [now,] to go, I wish; swasti vaH astu = safe, you all, will be; param tapa = others [enemies',] firestorm.

The celestial beings are called sura and their antagonists are a-sura . There are many sura beings living in heavens and netherworlds. To name a few, they are uraga, garuda, gandharva, kimpurusha, siddha, saadhya, vidyaadhara, chaaraNa, apsara, yaksha, guhyaka, bhuuta, khechara and the like. Of them gandharva-s are amiable beings for their expertise in performing arts. The apsara beings are the divine courtesans and among them are four apsara beings of high order. They are Rambha, Urvashi, Menaka and Tilottama . These four are instrumental to Indra, to incite and allure sages from their austere penance, lest they may win over the ship on heavens from Indra. The present gandharva, namely Tumburu, in his courting with Rambha had belated his services to Kubera, the Chief Divinity for Wealth Management. Hence Kubera cursed this gandharva to become the demon called Viradha, but yet this Tumburu alias Viradha is the devotee of Goddess Lakshmi. The antagonists of sura are a-sura beings and all sorts of demons, monsters, etc., come under this category and they are not devils or Satan's stooges, but they equal the capabilities of sura beings. Prof. Ranade observes that "Dr. R.G. Bhandarkar, in an important article in the B.Br.A.S. Journal makes the following interesting suggestion. The Sanskrit equivalent of the word demon viz., 'Asurya' may here refer to the 'Assyrian' country. 'Assyrian and 'Asuryan' being philologically identical, the 'y' and the 'u' being interchangeable as in Greek..."

3.4.20

इतो वसति धर्मात्मा शरभङ्गः प्रतापवान् ॥अध्यर्थ योजने तातः महर्षिः सूर्य संनिभः |
तम् क्षिप्रम् अभिगच्छ त्वम् स ते श्रेयो अभिधास्यति ॥

"Oh, Sire, att one and half yojana-s of distance from here Sage Sharabhanga, a great saint of virtue, and an efficacious sage with sun-like resplendence dwells, you shall quickly approach him for he advises you opportunely...

20b, 21. taata = sire; itaH adhyartha yojane = from here, after one and half, yojana-s; dharmaatmaa prataapavaan suurya sannibhaH = virtuous one, efficacious one, with sun-like resplendence; sharabhangaH mahariSiH vasati = Sharabhanga, great, saint, dwells; tvam kshipram tam abhigaccha = you, quickly, to him, approach; saH te shreyaH abhidaasyati = he, to you, opportune, advises.

3.4.22

अवटे च अपि माम् राम निक्षिप्य कुशली व्रज |
रक्षसाम् गत सत्त्वानाम् एष धर्मः सनातनः ॥अवटे ये निधीयन्ते तेषाम् लोकाः सनातनाः |

"Rama you go safely on burying me in a pit... this is the age-old custom for those demons that lost vitality... those that are inhumed in pit, to them there will be the worlds of manes..." [3-4-22, 23a]

22, 23a. Rama; avaTe cha api maam = in a pit, also, thus, me; prakshipya = bury; kushalii vraja = safely, you go; gata sattvaanaam = lost, vitality; rakshasaam = to demons; eSa dharma sanaatanaH = this is, custom, age-old; avaTe ye nidhiiyante = in pit, those, inhumed; teSaam lokaaH sanaatanaH = to them, worlds of manes.

3.4.23

एवम् उक्त्वा तु काकुत्स्थम् विराधः शर पीडितः ॥बभूव स्वर्ग संप्राप्तो न्यस्त देहो महाबलः |

"And on saying thus to Rama that Viradha who is hurt by arrows became heaven-worthy on leaving his body. [3-4-23b, 24a]

23b, 24a. evam uktavaa = thus, saying; kaakuthsam = to Rama; Viradha; shara piiditaH = by arrows, hurt; babhuuva swarga sampraaptaH = became, heavens, attained [heaven-worthy]; nystha dehaH mahaabalaH = on leaving, body, of mighty, strength.

3.4.24

तत् श्रुत्वा राघवः वाक्यम् लक्ष्मणम् व्यादिदेश ह ॥कुंजर्स्य इव रौद्रस्य राक्षसस्य अस्य लक्ष्मण! |
वने अस्मिन् सुमहत् श्वभ्रम् खन्यताम् रौद्रकर्मणः॥इति उक्त्वा लक्ष्मणम् रामः प्रदरः खन्यताम् इति |
तस्थौ विराधम् आक्रंय कण्ठे पादेन वीर्यवान् ॥

And Raghava on hearing those words of the demon ordered Lakshmana, "Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant..." On saying to Lakshmana that a trench shall be dug...' then Rama repressively placed his foot on the throat of Viradha, and stood by. [3-4-24b, 25, 26]

24b, 25, 26. tat shrutvaa = that, hearing; Raghava; vakyam = words [of demon]; lakshmanam = to Lakshmana; vyaadidesha ha = ordered, indeed; O, Lakshmana; raudrasya raudra karmaNaH asya raakshasya = for furious one, for ferocious, reprobate, for this, demon; kunjarasya iva = for an elephant, as though; asmin = in forest; su mahat swabhram khanyataam = very, deep, pit, be dug. viiryavaan = valiant one Rama [spoke thus to Lakshmana]; lakshmaNam = to Lakshmana; pradara khanyataam iti = trench, shall be dug, thus; uktvaa = having said; viraadham paadena kanThe aakramya tasthau = Viradha is, with foot, on the throat, overcoming [repressing,] stood in readiness.

3.4.27

ततः खनित्रम् आदाय लक्ष्मणः श्वभ्रम् उत्तमम् |
अखनत् पार्श्वतः तस्य विराधस्य महात्मनः ॥

Then, on taking a digging tool Lakshmana dug a deep pit beside the great soul Viradha.

tataH khanitram aadaaya = then, dig-tool, on taking; Lakshmana; uttamam shvabhram akhanat = deep, pit, dug; paarshvataH tasya viradhasya mahaa aatmanaH = beside of, that, of Viradha, the great soul.

3.4.28

तम् मुक्त कण्ठम् उत्क्षिप्य शङ्कु कर्णम् महास्वनम् |
विराधम् प्राक्षिपत् श्वभ्रे नदन्तम् भैरव स्वनम् ॥

On releasing his throat from the stamping of Rama, he that long eared, lurid voiced Viradha is ensconced in that pit while he is still blaring with his horrific voice.

tam mukta kanTham = him, on releasing, his throat; utkshipya = raised [to throw into grave]; shanku karNam = long eared one [like an ass]; mahaa swanam = one with lurid, voiced; viraadham = Viradha is; praakshipaH = ensconced; shwabhre = in the pit; nadantam = while he is still blaring; bhairava swanam = with horrific, voice.

3.4.29

तम् आहवे दारुणम् आशु विक्रमौ
स्थिरौ उभौ संयति राम लक्ष्मणौ |
मुदान्वितौ चिक्षिपतुर् भयावहम्
नदन्तम् उत्क्षिप्य बिलेन राक्ष्सम् ॥

Those deftly victorious ones Rama and Lakshmana who compose themselves in a given fight, both have gladly raised that Viradha, a ghoulish one in fight, a terrifying demon who is still blaring, with all their might and hurled him into the pit.

aashu vikramau = deftly, victorious ones; samyati sthirau = in a fight, who compose themselves; raama lakshmaNau = Rama, Lakshmana; ubhau = both; muda anvitau = gladness, with [gladly]; aahave daaruNam = in fight, a ghoulish one; bhayaavaham = a terrifying one; tam nadantam = blaring one; raakshsam = him, that blaring, demon; utkshipya balena = raising up, by might; chikshipatuH = hurled; [avaTe = into pit.]

3.4.30

अवध्यताम् प्रेक्ष्य महासुरस्य तौ
शितेन शस्त्रेण तदा नरर्षभौ |
समर्थ्य च अत्यर्थ विशारदौ उभौ
बिले विरधस्य वधम् प्रचक्रतुः ॥

On observing the indestructibility of that demon with any weapon, however sharp it might be, those two best ones among men that are very expertly skilled have thought over well and undertook the elimination of that great demon in a pit.

tadaa = then; nararSabhau = best ones among men; ati artha vishaaradau = very, in skills, experts [very expertly skilled]; tau ubhau = those, two; shitena shastreNa = by any sharp, weapon; mahaa asurasya tasya viraadhasya = of great, demon, of that, Viradha's; a vadhyataam prekshya = indestructibility, on observing; samarthya cha = on thinking well, also; bil vadham prachakratuH = in pit, elimination, they have undertaken.

3.4.31

स्वयम् विराधेन हि मृत्युम् आत्मनः
प्रसह्य रामेण वधार्थम् ईप्सितः |
निवेदितः कानन चारिणा स्वयम्
न मे वधः शस्त्र कृतो भवेत् इति ॥

Viradha himself preferred his death at the hands of Rama and desired for a long to be killed by Rama and that forest walker himself appraised that, "Killing me with any weapon is impossible..."

viraadhena svayam aatmaanaH mR^ityuH = by Viradha, on his own, of his own death; prasahya = preferred; raameNa = by Rama; vathaartham = to be killed; iipsitaH = desired for a long; kaanana chaariNa = forest, walker; me shastra kR^itaH vadhaH na bhavet iti = to me, weapon, oriented, killing, not, possible, thus as; swayam niveditaH = he himself, apprised.

3.4.32

तदेव रामेण निशंय भाषितम्
कृता मतिः तस्य बिल प्रवेशने |
बिलम् च तेन अति बलेन रक्षसा
प्रवेश्यमानेन वनम् विनादितम् ॥

On listening to that which is said by Viradha, Rama resolved his mind to cast him into pit, and when that mighty demon is being flung into the pit the whole forest blared with that demon's cries.

tat bhaashitam eva nishamya = that, said [by Viradha,] only, on listening; raameNa tasya bila praveshane kR^ita matiH = by Rama, his, into pit, entering [casting him,] resolved, in mind; bilam praveshyamaanena = into pit, while being entered [while flungh in to pit]; ati balena tena raakshasaa vanam vinaaditam = very, mighty one, by him, that demon, forest, is verily, blared.

3.4.33

प्रहृष्ट रूपौ इव राम लक्ष्मणौ
विराधम् उर्व्याम् प्रदरे निपात्य तम् |
ननन्दतुः वीत भयौ महावने
शिलाभिः अन्तर् दधतुः च राक्षसम् ॥

Rama and Lakshmana felt happy by way of their look in burying Viradha in the pit of the earth, and on burying him they two felt rejoiced for gone is the fear in that great forest, and within the pit they have also concealed him with boulders in order to make it a burial-chamber to the departed soul.

prahR^iSTa ruupaH iva = very, happy, looking, like; Rama, Lakshmana; tam viraadham = him, Viradha is; urvyaaH pradare = in earth's, in pit; nipaatya = on burying; viita bhayaH = gone is, the fear; mahaa vane = in great forest; nanandatuH = rejoiced; raakshasam shilaabhiH antar dadhutuH cha = demon is, with boulders, within, concealed, also.

Everywhere Rama patiently performs these funeral rites, whether it is demon, eagle or a monkey, if dead in his presence. Here also, Viradha's grave is covered with stones and boulders, as a kind of Stonehenge.

3.4.34

ततः तु तौ कांचन चित्र कार्मुकौ
निहत्य रक्षः परिगृह्य मैथिलीम् |
विजह्रतुः तौ मुदितौ महावने
दिवि स्थितौ चन्द्र दिवाकरौ इव ॥

Then they two who have dazzling golden bows have eliminated that demon and retrieved Seetha, and they gladly journeyed on in that great forest like the two entities abiding on the skies, namely the Sun and Moon. [3-4-34] The episode of Viraadha assumes some importance in Hindu mythology. It may be observed that Viraadha drops down Seetha, lifts and carries Rama and Lakshmana far away from Seetha, where Rama and Lakshmana kill Viraadha. aadhyaatma raamaayana which occurs in the chapter 61 of brahmaanmda puraana also narrates this episode of Viradha as a one to one fight, herein Rama affronts and kills him straight. But in Valmiki Ramayana, Viradha takes away Seetha first and then Rama and Lakshmana, too. A question arises as to why the demon should snatch Seetha away and later carry Rama and Lakshmana to a distant place from Seetha. It is part of the scheme that Rama kills no demon or sinner in the presence of Seetha, including Ravana, for she is that benevolent one to all the sinners and pardons them if surrendered in faith at her feet, as an incarnation of Goddess Lakshmi. Our concern here is with skaanda purana , a Shiva Puraana, in which Viradha's episode is explained detailedly. The skaanda puraana puts it as: On seeing Seetha Viraaadha thought, " She is the Supreme goddess through whom heavens can be obtained by salvation and also release from the bondage [of demon's body ] On just seeing Her, relieved is this body cage, so with all my devotion, I steal Her ." etc. Hence vi raadha meant to be verily, devout, like Radha of Krishna. When chased and hurt by Rama and Lakshmana, the demon releases Seetha, but carries both the brothers away. For this distancing Rama and Lakshmana from Seetha, it is said that Rama does not kill any demon in the presence of Seetha, for she graciously condones the mischief of the demons, if they are true devotees. Again in skaanda puraana, at the end of this Viraaadha episode, the phala shruti [Fruit of Listening] it is narrated as:

tataH = then; kaanchana chitra kaarmukau = those having golden, dazzling, bows; tau = then, they two; nihatya rakshaH = on killing, the demon; parigR^ihya = took; maithiliim = Maithili; muditau = gladly; mahaa vane = in great, forests; divi sthitau = in skies, staying; tau = two; chandra divaakaraaH iva = Moon, Sun, like; vijahratuH = journeyed on.

The simile of sun and moon is of some importance. It will not be clear as to, who is compared with Sun and who with Moon, unless some ancient commentaries are touched. Rama is compared with Chandra, the Moon, because, Moon will not travel without his wives. All the celestial stars are the wives of the Moon, and they twinkle before the Moon's arrival, in order to welcome him into the night. Hence Rama is suffixed with Chandra, compounding to Sri Ramachandra. On the other hand, Sun does not travel along with his wife, namely Chaya, the Shadow, but she always will be at his hind. We the living beings are in between the Sun and his wife Chaya. If we face Sun in the morning times, she will be at our back, and in the evenings, when the Sun is at our back, Chaya, shadow will be in front of us, reminding us of our lengthening shadow of life. Thus we are in between the light and shadow. The Sun is also called karma saakshi, [Witness of Deeds.] Our own shadow, shortens with the ascending Sun and lengthens as the dusk of our day or life increases. Hence Sun's travel is wife-less one, and Lakshmana is thus compared with the Sun, for he does not have his wife travelling with him now. And Lakshmana is another karma saakshi [Witness of Events] in the Ramayana. In another way of commenting it is said that both of them are said to be moon-like in their appeasing personalities and sun-like in their radiant valour.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चतुर्थः सर्गः

Sarga 5

3.5.1

हत्वा तु तम् भीम बलम् विराधम् राक्षसम् वने |
ततः सीताम् परिष्वज्य समाश्वास्य च वीर्यवान् ॥अब्रवीत् भ्रातरम् रामो लक्ष्मणम् दीप्त तेजसम् |

After killing that stupendously mighty demon Viradha in forest, then Rama comfortingly embraced Seetha, and spoke to his brother Lakshmana who is beaming forth with resplendence.

viiryavaan = courageous Rama; bhiima balam raakshasam tam viraadham vane hatvaa = stupendously, mighty, demon, that, Viradha, in forest, on killing; tataH siithaam parishvajya = then, Seetha, on embracing; samaasvaasya cha = comforting her, also; diipta tejasam bhraataram lakshmanam abraviit = to one beaming, with resplendence, to brother, to Lakshmana, said.

3.5.2

कष्टम् वनम् इदम् दुर्गम् न च स्मो वन गोचराः ॥अभिगच्छामहे शीघ्रम् शरभङ्गम् तपो धनम् |

"Difficult is this impassable forest, nor we are forest inhabitants either... let's go quickly to that ascetically rich sage Sharabhanga..." [3-5-2b, 3a]

2b, 3a. idam dur gam vanam kaSTam = this, impassable, forest, is causing difficulties; na cha vana gocharaaH smaH = not, also, forest inhabitants, we are; shiighram tapaH dhanam sharabhangam abhi gacChaamahe = quickly, in ascesis, wealthy, to Sharabhanga, we will go.

3.5.3

आश्रमम् शरभन्गस्य राघवोऽभिजगाम ह ॥तस्य देव प्रभावस्य तपसा भावित आत्मनः |
समीपे शरभंगस्य ददर्श महत् अद्भुतम् ॥

On his approach at the hermitage of Sage Sharabhanga, a sage with a divine effect and the one with a purified soul, saw a great wonder at the nearby of that hermitage of Sharabhanga.[3-5-3b, 4]

3b, 4. raaghavaH sharabhangansya aashramam abhijagaama ha = Rama, of Sharabhanga, to hermitage, approached, indeed; tasya deva prabhaavasya = one who has divine, effect ; tapasaa = by ascesis; bhaavita aatmanaH = purified, soul; tasya sharabhangasya samiipe mahat adbhutam dadarsha = at his, [hermitage's,] nearby, great, wonder, has seen.

3.5.5

विभ्राजमानम् वपुषा सूर्य वैश्वानर प्रभम् |
रथ प्रवरम् आरूढम् आकाशे विबुध अनुगम् ॥असंस्पृशन्तम् वसुधाम् ददर्श विबुध ईश्वरम् |
संप्रभ आभरणम् देवम् विरजो अंबर धारिणम् ॥तत् विधैः एव बहुभिर् पूज्यमानम् महात्मभिः |

Rama has seen Indra, the lord of three worlds, with a radiant body that has the coupled radiance of Sun and Fire, mounted on a great chariot that does not touch the earth, wearing greatly brilliant ornaments and attired in spotless dress, while the other divinities are attending, and many more selfsame great-souls are worshipping him. [3-5-5, 6, 7a]

5, 6, 7a. aaakaashe = in sky; ratha pravaram aaruuDham = chariot, the great, mounted on; a samspR^ishantam vasudhaam = without, touching, earth; vibudha vapushaa vibhraajamaanam = with body, radiant; suurya vaishvanara prabham = Sun, Fire, in radiance; anugam = divinities, attending him; sam prabha aabharaNam = one who has greatly, brilliant, ornaments; vi rajaH ambara dhaariNam = without, dirt [spotless,] cloths, clad in; tat vidhiaH eva = that, sort of, only; bahubhiH= many more; puujamaanaam mahaatmabhiH = adored, by great souls; devam vibudha iishvaram dadarsha = lord of three worlds, Indra, is seen.

3.5.7

हरितैः वाजिभिर् युक्तम् अंतरिक्ष गतम् रथम् ॥ददर्श अदूरतः तस्य तरुण आदित्य संनिभम् |
पाण्डुर अभ्र घन प्रख्यम् चन्द्र मण्डल संनिभम् ॥

Rama saw at his very nearby a chariot yoked with green horses that traverses in firmament, which in its splendour is either like the noontime sun, or a cluster of silver clouds, or like the silvern sphere of the moon. [3-5-7b, 8]

7b, 8. tasya a duurataH haritaiH vaajibhiH yuktam = his, not, distantly [very nearby,] green, horses, yoked with; taruNa aaditya sannibham = noontime, sun, like in shine; paaNDuura abhra ghana prakhyam = white, clouds, cluster, similar to; chandra maNDala sannibham = moon's, sphere, akin to; antariksha gatam ratham = in firmament, traversing, chariot [of Indra] [raamaH] dadarsha = Rama, saw.

3.5.9

अपश्यत् विमलम् छत्रम् चित्र माल्य उपशोभितम् |
चामर व्यजने च अग्र्ये रुक्म दण्डे महाधने ॥गृहीते वर नारीभ्याम् धूयमाने च मूर्धनि |

He saw the stainless parasol of Indra, marvellously garlanded and shining forth, and the exemplary and invaluable royal fanning instruments with golden handles, which two best female celestials are handling and fanning at Indra's head sides with them. [3-5-9, 10a]

9, 10a. apashyat vi malam Chatram = saw, without stain, parasol [imperial umbrella]; chitra maalya upashobhitam = marvellously, with garlands, shining forth; chaamara vyajane cha = chamara, [the royal fanning instruments,] also; agrye = exemplary; rukma daNDe = with golden, handles; mahaadhane = invaluable ones; gR^ihiite vara nariibhyaam = taking [handling,] best, females; dhuumayaane cha = fanning, also; muurdhani = at head side [of Indra.]

Comment: The royal umbrella and fanning instruments of Hindu order are of particular type, in comparison with their European counterparts. These chamara instruments will be made from the bushy long, silver-white hair of chamara animal, a Himalayan beast, [Bos grunniens] and the hair will be studded into a golden or silver handle. These are not for actual air circulation but they are royal insignias.

3.5.10

गन्धर्व अमर सिद्धाः च बहवः परम ऋषयः ॥अन्तरिक्ष गतम् देवम् गीर्भिर् अग्र्याभिर् ऐडियन् |

And the celestials like gandharva-s, amara-s, siddhaa-s and very many great sages as well are extolling Indra who is abiding in firmament. [3-5-10b, 11a]

10b, 11a. gandharva amara siddhaas cha = gandharva-s, amara-s, siddha-s, [the celestial beings,] also; bahavaH parama R^ishayaH = many, great, sages; antariksha gatam devam = in firmament, staying, deity [ Indra]; giirbhiH agryaabhiH aiDayan = with hymns, best ones, extolling.

3.5.11

सह संभाषमाणे तु शरभंगेन वासवे ॥दृष्ट्वा शत क्रतुम् तत्र रामो लक्ष्मणम् अब्रवीत् |

On seeing Indra speaking there to sage Sharabhanga, Rama spoke to Lakshmana. [3-5-11b, 12a]

11b, 12a. tatra = there; vaasave = Indra; saha sambhaaSamaaNe tu = with, while talking to; sharabhangena = with Sharabhanga; dR^iSTvaa shata kratum = on seeing, hundred, rituals, [ of, viz. Indra]; Rama; lakshmanam = to Lakshmana; abraviit = spoke.

3.5.12

रामोऽथ रथम् उद्दिश्य भ्रातुर् दर्शयत अद्भुतम् ॥अर्चिष्मन्तम् श्रिया जुष्टम् अद्भुतम् पश्य लक्ष्मण |
प्रतपन्तम् इव आदित्यम् अन्तरिक्ष गतम् रथम् ॥

Rama then on pointing out the chariot expressed his own amazement saying, "Lakshmana see this wonderful chariot that includes effulgence and auspiciousness as well, and that abides in firmament, and highly luminous like the Sun... [3-5-12b, 13]

12b, 13. Rama; atha = then; ratham uddishya = then, chariot, on pointing out; adbhutam lakshmanaaya pradarshayan = his amazement, to Lakshmana, on showing; oh, Lakshmana; archiSmantam shriyaa juSTam adbhutam = effulgence, auspiciousness, included, wonderful; pratapantam iva aadityam = highly luminous, like, the Sun; antariksha gatam ratham = in firmament, abiding, that chariot; pashya = you see.

3.5.14

ये हयाः पुरु हूतस्य पुरा शक्रस्य नः श्रुताः |
अन्तरिक्ष गता दिव्याः ते इमे हरयो ध्रुवम् ॥

"Of which horses we have earlier heard from our teachers telling that they belong to Indra, the Chief Invitee in Vedic rituals, they are these divinely green horses that now abide in the firmament, and definitely these must be Indra's horses...

puru huutasya = Chief, Invitee, [in rituals, Indra]; Shakrasya = of Indra; ye hayaaH = those, horses; naH shrutaa = we, heard of; te harayoH = th0se, green horses; antariiksha gatta = in firmament, abiding; divyaaH ime = divine, they, dhruvam = definitely.

3.5.15

इमे च पुरुष व्याघ्र ये तिष्ठन्ति अभितः दिशम् |
शतम् शतम् कुण्डलिनो युवानः खड्ग पाणयः ॥विस्तीर्ण विपुल उरस्काः परिघायत बाहवः |
शोणांशु वसनाः सर्वे व्याघ्र इव दुरासदाः ॥उरो देशेषु सर्वेषाम् हारा ज्वलन संनिभाः |
रूपम् बिभ्रति सौमित्रे पंच विंशति वार्षिकम् ॥

"And oh, manly-tiger Lakshmana, those that are there in hundreds and hundreds around Indra, those youthful ones with their ear-ornaments and swords in hands, with wide and broad chests, with club shaped arms, and clad in glimmering red garments, all are like tigers, all are unapproachable, all of them are wearing ornamental chains on their chest-place that are akin to flaring fires, and in their appearance, Soumitri, they always bear a look of twenty-five-year-olds...

15, 16, 17. puruSa vyaaghraH = oh, manly-tiger; Soumitri; disham abhitaH = quarters [here Indra - Indra is all quarters,] around; ye shatam shatam = those, hundreds, hundreds; kuNDalinaH khaDga paaNayaH = with ear-ornaments, swords, in hands; vistiirNa vipula uraskaa = wide, broad, chested ones; parigha aayata baahavaH = round-club, shaped, arms; shoNa amshu vasanaa = red, glimmering, garments; yuvaanaH = youths are there; ime sarve = these, all; vyaaghra iva = all, tiger, like; dur aasadaa = un-approachable ones; sarveshaam = for all of them; uraH desheSu = on chest, place; jvalana sannibhaaH = fire, in similitude; haaraaH = ornamental chains are there; pancha vimshati varshakam = five, and twenty, years of age; ruupam bibhrati = that appearance, they [always] bear.

3.5.18

एतद्धि किल देवानाम् वयो भवति नित्यदा |
यथा इमे पुरुष व्याघ्रा दृश्यन्ते प्रिय दर्शनाः ॥

"The age factor of gods remains constant at the age that appears for these nice-looking Tigerly-men, so they say... for gods are immortals and they will be ever young...

priya darshanaH = nice-looking; ime puruSa vyaaghraaH = these, manly-tigers; yathaa dR^ishyante = as to how, they appear now; etat devaanaam vayaH nityadaa bhavati kila = this alone, for gods, age, constantly, remains, they say; [elliptic: for they are immortals and they will be ever young.]

3.5.19

इह एव सह वैदेह्या मुहूर्तम् तिष्ठ लक्ष्मण |
यावत् जानामि अहम् व्यक्तम् क एष द्युतिमान् रथे ॥

"Stay for a moment Lakshmana along with Vaidehi, until I know clearly about that resplendent one on that chariot...

iha eva sha vaidehyaa = here, only, with Vaidehi; muhuurtam tiSTa = for a moment, stay; Lakshmana; yaavat jaanaami aham vyaktam = until, know, I shall, clearly; kaH eSa dyutimaan rathe = who is, such, a resplendent one, on chariot.

3.5.20

तम् एवम् उक्त्वा सौमित्रिम् इह एव स्थीयताम् इति |
अभिचक्राम काकुत्स्थः शरभंग आश्रमम् प्रति ॥

On saying to Lakshmana stay there only...' Rama proceeded towards the hermitage of Sage Sharabhanga..

iha eva sthiiyataam iti = here, only, stay, thus; tam saumitrim evam uktvaa = him, to Soumitri, thus, on saying; kaakutshhaH = Kakustha scion, Rama; sharabhanga; aashramam prati = hermitage, towards abhichakraamaH = proceeded.

3.5.21

ततः समभिगच्छन्तम् प्रेक्ष्य रामम् शची पतिः |
शरभंगम् अनुज्ञाप्य विबुधान् इदम् अब्रवीत् ॥

Then, on seeing Rama arriving there, Indra, bade farewell to Sage Sharabhanga and said this to the celestials attending him.

tataH = abhigacchantam = then, arriving there; prekshya raamam = on seeing, Rama; shachii patiH = Shachi's husband [Indra]; sharabhangam = by Sage Sharabhanga; anuj~naapya = bade farewell to; vibudhaan = to celestials; idam abraviit = this, spoke.

3.5.22

इह उपयाति असौ रामो यावन् माम् न अभिभाषते |
निष्ठाम् नयत तावत् तु ततो मा द्रष्टुम् अर्हति ॥जितवन्तम् कृतार्थम् हि तदा अहम् अचिराद् इमम् |
कर्म हि अनेन कर्तव्यम् महत् अन्यैः सुदुष्करम् ॥

"Here comes that Rama...before he talks to me, you lead him towards his vow, after completing the result of his incarnation, then only he is eligible to see me... Let him be a victorious and accomplished one, then I will see him very soon...for that will happen very soon... A great deed is to be verily performed by him that is highly impossible for others... [3-5-22, 23

22, 23. asau raamaH = that, Rama; iha upayaati = here, he comes; yaavat = until [before]; maam na abhibhaaSate = with me, not, going to talk; taavat = till then; niSTaam na yata = his vow, not, tried - not going to fructify; tataH = there afterwards; maa = me; draSTum arhati = to see, he is eligible; jitavantam kR^ita artham = [when he becomes] victorious one, accomplished one; imam = him; aham = I will; a chiraat = not, long after [very soon]; tadaa = then; [I will see]; anena = by him; mahat = a great work; karma hi = deed, indeed; kartavyam = to be performed; anyaiH = by others; su duSkaram = highly, impossible.

Comment: This verse in Gorakhpur version is said to be containing improper word placements thus confusing in its meaning. Some ancient manuscripts are said to contain this as,

The same verse in Dharmaakuutam is like this,

In any case, the import is this "Now he that Rama can not talk to me, and after getting the results of his incarnation, i.e., elimination of Ravana, then only he can see me..."

3.5.24

अथ वज्री तम् आमंत्र्य मानयित्वा च तापसम् |
रथेन हय युक्तेन ययौ दिवम् अरिन्दमः ॥

Then that Enemy-destroyer Indra adoringly bade farewell to the sage, and travelled to heavens by the chariot with its green horses.

atha = then; arindamaH = enemy-destroyer; vajrii aamantrya = then, Vajra wielder [Indra,] him [that sage,] bade farewell; tam = him; taapasam = the sage [Sharabhanga]; maanayitvaa cha = having adored, also; rathena = by chariot; haya yuktena = horses, with; yayau = travelled; divam = to heavens.

Comment: Vishnu is said to have instructed all the divinities to not to talk to him during his human incarnation on earth as Rama. If any divine being comes into direct contact and conducts a dialogue, Rama's identity as Vishnu is revealed, and Ravana will apprehend that and then revokes his boon of not to be killed by any divine being. As long as Ravana believes Rama to be a human being, so long he dares any human to confront, because he slighted humans when seeking his boon. Ravana can be ended only by Rama, but not by others. Hence, Indra departed from there before the arrival of Rama.

3.5.25

प्रयाते तु सहस्राक्षे राघवः सपरिच्छदः |
अग्नि होत्रम् उपासीनम् शरभंगम् उपागमत् ॥

On the transit of that Thousand-eyed Indra, Raghava with his adherents [namely Lakshmana and Seetha,] came nearby the Sage Sharabhanga, who is sitting nearby the altar of fire.

prayaate tu sahasra akshe = on transit of, Thousand-eyed [ Indra]; sa pari cChadaH = with, his [enclosures, attendants] adherents; Raghava; upa aagamat = nearby, came; agnihotram upa aasiinam = fire-alter, nearby, sitting -- Sharabhanga.

The word paricChada means, that which encloses anything, apart from its ordinary meaning, attendants, retinue etc. Here the enclosures for Rama are Seetha and Lakshmana. As with any deity in a sanctum sanctorum, who is enclosed by impregnable walls and sanctimonious atmosphere, Rama is enclosed by that impregnable Lakshmana like a firewall, where the sanctimonious environ is the presence of Seetha, near at Rama.

3.5.26

तस्य पादौ च संगृह्य रामः सीता च लक्ष्मणः |
निषेदुः तद् अनुज्ञाता लब्ध वासा निमंत्रिताः ॥

Touching the feet of that Sage Sharabhanga Rama along with Seetha and Lakshmana, and duly permitted and invited by that Sage Sharabhanga they sat there, as they obtained a shelter.

Rama; Seetha; Lakshmana; tasya paadau samgR^ihya = his, feet, on taking to [touching]; labdha vaasaa = obtaining, shelter [say, for that day and for first time]; nimantritaH = invited; samanuj~naataa = permitted; niSeduH = sat down.

3.5.27

ततः शक्र उपयानम् तु पर्यपृच्छत राघवः |
शरभंगः च तत् सर्वम् राघवाय न्यवेदयत् ॥

Then, Raghava enquired with sage about the arrival of Indra and Sage Sharabhanga narrated all that to him.

tataH = then; Raghava; shakra upa yaanam pariapR^icChata = about Indra's, arrival, inquired after; Sharabhanga also; raaghvaaya = to Raghava; tat sarvam = that, all; nyavedayat = narrated.

3.5.28

माम् एष वरदो राम ब्रह्म लोकम् निनीषति |
जितम् उग्रेण तपसा दुष्प्रापम् अकृत आत्मभिः ॥

"Oh! Rama, that boon-giver Indra wishes to take me to Brahma's abode, which is achieved by me by my arduous ascesis and that which is unattainable for them with their souls unconquered...

O, Rama; varadaH eSa = boon-giver, this Indra; ugreNa tapasaa jitam = by arduous, ascesis, won over; a kR^ita aatmabhiH = by unconquered, selves; dusH praapam = unattainable; brahma lokam = to Brahma's abode; maam = me; niniiSati = wishes to take.

3.5.29

अहम् ज्ञात्वा नर व्याघ्र वर्तमानम् अदूरतः |
ब्रह्म लोकम् न गच्छामि त्वाम् अदृष्ट्वा प्रिय अतिथिम् ॥

"On knowing that you are course is nearby, oh! Manly-tiger, and without seeing my dear guest I do not wish to go to Brahma's abode...

nara vyaaghra = manly tiger; aham = I; priya atithim = dear, guest; j~naatvaa = on knowing; tvaam = you; vartamaanam = [you are] coursing;a duurataH = not, distantly; a dRiSTvaa brahma lokam na gacChaami = without seeing [you,] to Brahma's abode, I am [not wishing] to go.

Sage Sharabhanga, with his sixth sense came to know that Vishnu is coming this way and will become his dear guest. He thus is obliged to receive Rama in his hermitage. It is his first priority than escaping to Brahma's abode. The sage with his own arduous penance attained that travel to Brahma's heavens and he can go there anytime. But seeing Rama, who is now a human incarnate, with his own human eyes is prime ordeal to that Sage. Secondly, ascending to heavens with mortal body is an impracticable affair. Hence the mortal body is to be cast off here only. If that mortal body is cast off, as per the request of Indra, the sage's mortal eyes cannot see Rama, for Rama leaves this earth after fulfilling his vow of eradicating evil, and equally, a Sage of high order like Sharabhanga, on going to Brahma's abode will not return as an earthling. Hence seeing and receiving Rama is his priority now.

3.5.30

त्वया अहम् पुरुषव्याघ्र धार्मिकेण महत्मनाअ |
समागंय गमिष्यामि त्रिदिवम् च अवरम् परम् ॥

" Having met with you, a virtuous one and a great soul as you are, oh, manly-tiger, I wish to go through undesirable lesser heavens to Brahma's abode, the highest

puruSa vyaaghra = manly-tiger; aham = I; dhaarmikeNa = virtuous one; mahaatmanaH = great soul; tvayaa= with you; samaagamya = having met; a varam = undesirable [lesser] heavens; param = higher heavens. tri divam = uppermost/Brahma's abode; gamiSyaami = wish to go to.

In Gorakhpur version it is avaram, a+varam . The translation will therefore be 'undesirable heavens/lesser heavens...' If there is difference between paradise and heaven, this lesser one is paradise; the ordinary swarga of Indra, where the departed soul's merit is metered and count down starts with the enjoyment of heavenly comforts. As and when the accumulated merit neutralises there, that soul has to take rebirth in the karmic cycle. kshiiNe puNye martya lokam pravishanti... This sage does not wish to go there, because he earned fartherest heavens like Brahma's abode or tridiva patham etc., by his penance. And those lesser heavens are as cited by Krishna in Bhagavad Gita aabrahma bhavanaallokaaH punaraavR^itti na arjuna... 8-16: and here Krishna also says maam upetyatu... 'In me repose yourself...' This 'Me,' is tridivam... and tripaadvibuuti , as cited by puruSa suukta n its hymn paadosya vishvaa bhuutaani, tripaadasya amR^itam divi...' etc. Dharmaakootam puts it as brahma lokam gamiSyaami tridivam deva sevitam... without separating this concept into two kinds of heavens, namely paradise and Brahma's abode. Hence there is nothing enjoyable in any of the said heavens, than having a glance at you. Maheshvara Tiirtha.

3.5.31

अक्षया नर शार्दूल जितालोका मया शुभाः |
ब्राह्ंयाः च नाक पृष्ठ्याः च प्रतिगृह्णीष्व मामकान् ॥

"Oh! Tigerly-man, non-diminishing are the abodes achieved by me either in Brahma's abode or yonder than paradise...you take them all...that are mine achieved by me ascesis..." So said Sage Sharabhanga to Rama.

nara shaarduula = manly-tiger; mayaa= by me; subhaaH = auspicious ones; braahmyaaH = relating to Brahma; naaka pR^iSTyaa ca = to paradise, yonder than, even; a kshayaa = non-diminishing; lokaaH jitaaH = abodes, achieved; maamakaan = relating to me; [lokaan = abodes]; pratigR^ihNiiSva = you take them.

Comment: The sage is dedicating all his achievements of penance unto god, without any ahamtva buddhi , mine-ness. This is called phala samarpaNa. The fruits of pious achievements are to be dedicated in the divine without the concept 'I am the doer thus I shall enjoy...' Even in the daily worship we are supposed to dedicate all that we have done, with oblating water saying ' karomi yad yat sakalam parsmai naaraayaNaayeti samarpayaami... 'Whatever is done, in all its entirety, I dedicate it unto the Supreme...' And Govindaraja observes, whatever that is acquired by the sage is his wealth. So the heavenly abodes are his only wealth as of now, and they all are surrendered to Rama, as guest-worship.

3.5.32

एवम् उक्तो नरव्याघ्रः सर्व शास्त्र विशारदः |
ऋषिणा शरभंगेन राघवो वाक्यम् अब्रवीत् ॥

Thus said by the Sage Sharabhanga to that Manly-tiger Rama, being the scholar in all the scriptures he spoke this sentence to that sage.

R^iSiNaa sharabhangena = by the sage Sharabhanga; evam uktaH = thus, said; nara vyaaghraH = many-tiger; sarva shaastra vishaaradaH = all, scriptures, scholar; Raghava; vaaakyam abraviit = this sentence, said.

3.5.33

अहम् एव आहरिष्यामि सर्वान् लोकान् महामुने |
आवासम् तु अहम् इच्छामि प्रदिष्टम् इह कानने ॥

"I alone can gain all those worlds, oh! Great Saint, I now seek a place to dwell here in this forest as indicated by you... [Apparent meaning.] [3-5-33] "I will however take all those worlds of yours, for you have waited for me and dedicated whatever you achieved by your penance at my tri-feet, as atithi satkaara, honouring guests - ' leaving 'the doer and doing' attachment, and without desire to enjoy the fruits of works, as a karma phala tyaagi . For now, show me a place to dwell in this forest like an ordinary human being - [Implicit meaning according to Govindaraja.] "I will win-over all those worlds myself, as Kshatriya-s are not supposed to take any donations; they either have to won by them or acquire them for themselves, just show me a place to dwell - [Maheshvara Tirtha.] "Everything merges in me alone, for I alone gave all these to you, and you also dedicated the same in me, without the concept of doer and doing - [which again is reiterated in Bhagavad Gita -labhatecha tataH kaamaan mayaiva vihitaan || 7-22 ' All the desires of the adherent like Brahma's abode, immortality etc., are acquired at my grace.' for now show me a place to live - [Another concept. tani sloki.]

mahaamune = oh! Great Saint; aham eva = I, alone; sarvaan lokaan = all those worlds; aahariSyaami = will gain/ or, snatch away; tu = but; aham = I; iha = here; kaanane = in forest; pradiSTam = indicated by you; aavasam = dwelling place; icChaami = I seek.

Comment: Thus aahara means gaining, win-over, or snatching, stealing. Hence Rama as a king refutes that donation, telling that he alone will acquire those worlds, in an explicit meaning, that conceals Rama's identity as Vishnu. Vishnu has Himself given those merits to this sage, as said in Bhagavadgita. Implicitly all the merits of earthly beings merge into that Absolute ultimately, and hence any fresh donation from the sage is negated. The dictionary meaning of aahara is provider, fetcher, and Vishnu Himself is the fetcher, provider. In another way, aahara is to take, or snatch away, or merge and thus Rama is said to express 'I snatch away everything and anything done by my true devotee...for he does not do it for his own sake...' This is said to be God's karma phala swiikaara 'receiving of the fruits of work...

3.5.34

राघवेण एवम् उक्तः तु शक्र तुल्य बलेन वै |
शरभंगो महाप्राज्ञः पुनर् एव अब्रवीत् वचः ॥

Thus said by Raghava, who is like Indra in strength, that supremely intellectual Sage Sharabhanga again spoke this sentence this way.

raaghaveNa evam ukataH tu = by Raghava, thus, said; shakra tulya balena vai = Indra like, in strength, verily; Sharabhanga; mahaa praaj~naaH = supreme, intellectual; punaH eva abraviit vachaH = again, this way, spoke, sentence.

3.5.35

इह राम महातेजाः सुतीक्ष्णो नम धार्मिकः |
वसति अरण्ये नियतः स ते श्रेयो विधास्यति ॥

"Here, oh! Rama, a great resplendent sage named Suteekshna, lives in this forest...a virtuous and a self-disciplined one, and he will do something benignant to you...

iha = here; mahaa tejaa = great resplendent; Rama; Suteekshna; naama = named; dhaarmikaH = virtuous one; vasati araNye = lives, in forest; niyataH = self-disciplined one; saH te shreyaH vidishyati = he, to you, benignant, will do.

3.5.36

सुतीक्ष्णम् अभिगच्छ त्वम् शुचौ देशे तपस्विनम् |
रमणीये वनोद्देशे स ते वासम् विधास्यति ॥

"You approach Sage Suteekshna and to you he will arrange housing in his auspicious and dpleasant place woods of hermits...

sutiikshNam abhi gacCha = Suteekshna, you approach; tvam = to you; suchau deshe = [in his] auspicious, place; tapasvinam = of hermits; ramaNiiya vanoddeshe = in pleasant, woods; saH te vaasam vidhaasyati = he, to you, housing, arranges.

3.5.37

इमाम् मन्दाकिनीम् राम प्रतिस्रोतम् अनुव्रज |
नदीम् पुष्पोडुप वहाम् ततः तत्र गमिष्यसि ॥

" Following opposite to its flow you may follow this River Mandaakini that carries flower-ferries, then you can reach there at Sage Suteekshna's hermitage...]

pushpa udupa vahaam = flowers, ferries, carrying; imaam mandaakiniim nadiim = this, Mandaakini river; prati shrotam = opposite, to its flow; anuvraja = you follow; tataH = then; tatra gamisSyasi = there [to Suteekshna's hemitage,] you can reach.

Comment: Mandaakini is the name of River Ganga, and hence any river with continuous flow is affectionately called Ganga, like Dakshina Ganga, Bhaagiirathi etc. So this name of Mandakini is to mean a river here, but not Ganga. Later in Kishkindha also River Pampa is called Mandakini, at times.

3.5.38

एष पन्था नरव्याघ्र मुहूर्तम् पश्य तात माम् |
यावत् जहामि गात्राणि जीर्णाम् त्वचम् इव उरगः ॥

"This is the only way, oh, manly-tiger, and oh, sire, see me for a moment, till I forsake these body parts of mine, like a snake casting its withered moult...

esha panthaa nara vyaaghra = this is, the way, manly-tiger; taata = oh, sire; muhuurtam maam pashya = for a moment, me, see; yaavat jiirNaam tvachaam = till, withered, skin, iva uragaH = like, a snake's moult [like snake's cast skin]; gatraani = body parts; jahaami = I forsake.

Sage Sharabhanga said, eSha panthaa naravyaaghraH meaning that 'this is the only recourse, oh, manly-tiger.' Here Rama asked Sage Sharabhanga to show a place to dwell. Sharabhanga's hermitage itself will now become vacant after the sage's ascension to heavens. But it is not shown to Rama to stay, instead yet another distant place is shown. All these Sages and Saints show only one path that Rama, Seetha and Lakshmana have to travel, i.e., towards Ravana, the evil on earth. From here they are directed to Sage Suteekshna's hermitage, there from to Sage Agastya's hermitage, and there from, to still deeper place in forests, called Panchavati. According to Kaikeyi's banishment Rama need not travel this far, but could have resided in some near-about forests of River Ganga. But one after the other, either demons who became celestials or sages who are going to become divinities, all usher Rama southward, i.e., towards the dominions of demons, whom Rama has to eradicated from earth. 'If Rama were to enter into Panchavati, a powerful dominion of demons like Khara and Dushana, alleging their loyalties to Ravana, it is definite that an encounter will ensue and Rama will start eradicating one after the other, and ultimately ending with Ravana...' this appears to be the logic of all the sages. As such Rama is asked to go on travelling towards the evil side of the earth, for all of the sages know about Rama's destination

3.5.39

ततो अग्निम् सु समाधाय हुत्वा च आज्येन मंत्रवित् |
शरभंगो महातेजाः प्रविवेश हुताशनम् ॥

Then that hymnist on invoking the sacred fire and offering oblations with clarified butter into it, that radiant sage Sharabhanga entered that sacred fire.

tataH = then; mahaatejaa = great, radiant one; saH = he that; Sharabhanga; agnim susamaadhaaya = fire, well, invoked; aajyena = with clarified butter; mantravit = hymnist sage; hutvaa cha = oblations, also, [offered]; hutaashanam = the sacred fire; pravivesha = entered.

3.5.40

तस्य रोमाणि केशाम् च तदा वह्निः महात्मनः |
जीर्णम् त्वचम् तद् अस्थीनि यत् च मांसम् च शोणितम् ॥

The fire burnt down that great soul Sharabhanga from head-hair to body hair and thus his shrunk skin, bones and whatever flesh and blood are there, they are also burnt completely. [3-5-40] Those who obtained divine knowledge about this mortal body, and those that cannot practice anuSThaana their daily chores, or with any incapability, and those that have left house as holder, and desiccated, could give up their mortal bodies into fire, waters or falling from mountain peaks.

tasya mahaatmanaH = of that, great soul; romaaNi keshaam cha = his, hair, head hair also; agniH dadaaha = the fire, burnt them,; jiirNam tvacham = shrunk, skin; tathaa = thus; asthiini = bones; yat cha maamsam cha shoNitam = whatever, also, flesh, and blood; dadaaha = burnt down.

Then the question arises whether Sage Sharabhanga wilfully encompassed the sin of suicide or not? Not so, because it is said that his self-immolation is not in any mortal fire, but in some yogic fire, which he invoked and sanctified with hymns. If it were to be an ordinary pyre, the mortal body do not burn completely to ashes as the skull and vertebral bones remain, for immersion into holy waters after a while. Here it is said that nothing remained. Further scriptures lay it down that: Hence Sage Sharabhanga, having seen Rama, got that divine knowledge and there is nothing left for him to accomplish with his mortal body, and hence entered the holy fire. Those that are superior in character and virtue, even the of Fire, Agni Deva, cannot even touch, rather provides a coolant condition in His lap. It is the same with Seetha in Yuddha Kanda and it also happened with Queen Chandramati, the virtuous wife of Emperor Harishchandra, one of the forefathers of Rama. Thus said in Dharmaakuutam:

3.5.41

स च पावक संकाशः कुमारः समपद्यत |
उत्थाय अग्निचयात् तस्मात् शरभंगो व्यरोचत ॥

He that Sage Sharabhanga, then reappeared as an youngster in the semblance of Fire, o\n resurrecting from that altar of fire he shone-forth.

saH = he that sage; paavaka sankaashaH = Fire, in semblance; kumaaraH = youngster-like; sam apadyataH = reappeared; tasmaat agni chayaat uthaaya vyarochata = from that, fire altar, on getting up, he shone forth.

Comment: The age of celestial is always constant like twenty-five-year-olds, as said above by Rama at 3-5-17/18.

3.5.42

स लोकान् आहिताग्नीनाम् ऋषीणाम् च महात्मनाम् |
देवानाम् च व्यतिक्रंय ब्रह्म लोकम् व्यरोहत ॥

He that Sage Sharabhanga, transcending the ethereal worlds of fire-worshippers, of saints, of great souls, and also of divinities, has ascended to Brahma's abode.

saH = he; aahita agniinaam = of fire-worshippers; mahaatmaanaam R^iSiiNaam cha = of great souls, of saints, also; devaanaam cha = divinities, also; lokaan = worlds; yatikramya = on transcending; brahma lokam = Brahma's abode; vyarohata = ascended.

3.5.43

स पुण्य कर्मा भुवने द्विजर्षभः
पितामहम् सानुचरम् ददर्श ह |
पितामहः च अपि समीक्ष्य तम् द्विजम्
ननन्द सुस्वागतम् इति उवाच ह ॥

He that meritorious and best Brahman Sharabhanga has seen Brahma in Brahma's abode, and Brahma too, on seeing that Brahman happily spoke to him... "Welcome..."

puNya karmaa = meritorious one; dwijarshabha = Brahman, the best; saH = he that sage; bhuvane = in heaven; pitaamaham = grandfather [ Brahma]; dadarsha ha = has seen, verily; pitaamaha cha api = Brahma, also, even; samiikSya = seeing him; tam dvijam = that, Brahman; nanada = felt happy; su svaagatam iti uktvaa = welcome, thus, spoke.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे पञ्चमः सर्गः ||

Sarga 6

3.6.1

शरभङ्गे दिवम् प्राप्ते मुनि संघाः समागताः |
अभ्यगच्छन्त काकुत्स्थम् रामम् ज्वलित तेजसम् ॥

On Sage Sharabhanga attaining heaven, groups of sages assembled and approached Rama of Kakutstha dynasty, who is glowing with resplendence.

sharabhange divam praapte = Sage Sharabhanga, heaven, on attaining; muni sanghaaH samaagataaH = sages, groups, assembled; abhyagacChanta = approached; kaakutstham = the one from Kakutstha dynasty; raamam = Rama; jvalita tejasam = glowing with resplendence.

3.6.2

वैखानसा वालखिल्याः संप्रक्षाला मरीचिपाः |
अश्म कुट्टाः च बहवः पत्र आहाराः च तापसाः ॥

The sages called Vaikahanasa-s, [who are born out of the nails of Prajaapati, the first ruler of mankind,] also Vaalakhilyaa-s, [those born from His hair,] and those from the water of His feet-wash, and those that thrive on drinking rays of sun and moon alone, and those that pound with stones and others who thrive on leaves alone, are those sages...

vaikhaanasaa = sages born out of the nails of Prajaapati; vaalakhilyaaH = born from Prajaapati's hair; sam prakshaalaa = from His feet-wash; mariichi paaH = rays of sun and moon, drinkers; ashma kuTTaaH ca = by stone, pound grains, also; bahavaH = many of them; patra aahaaraaH ca = leave-eaters, also; taapasaaH = sages.

The samprakshaala are kind of sages said be washing their interior body with water, a yogic measure called dhouli prakriya , and also otherwise attributed to wash their vessels after a meal, without preserving any food for the next meal, for god would automatically give their daily bread. The sages called ashma kuTTa, are that kind of sages who pound their bodies with stones, and thus they pound grain with stones.

3.6.3

दन्त उलूखलिनः च एव तथा एव उन्मज्जकाः परे |
गात्र शय्या अशय्याः च तथा एव अनवकाशिकाः ॥

Some of them use their own teeth to grid the grain they eat, and some who perform ascesis in neck-deep water, and some who sleep with their head resting on their shoulders or on chests without using any kind of bed, and some who do not use any kind of beds either, and some who meditate without any repose sitting in an enclosure without any leg-space.

danta uluukhalinaH ca eva = teeth, grind-stones, like [use their own teeth to grind the grain]; tatha eva = like that; unmajjakaaH = neck deep in water [they perform ascesis]; pare = others; gaatra shayyaa = sleeper on their own shoulders or chest; a shayyaaH ca = no, beds, also; tathaa eva = like that; an avakaashakaaH = sages without any repose.

3.6.4

मुनयः सलिल आहारा वायु भक्षाः तथा अपरे |
आकाश निलयाः च एव तथा स्थण्डिल शायिनः ॥

And some sages whose food is water alone, or air alone to some, like that some who meditate staying in sky and some who sleep on bare ground itself.

munayaH = sages; salila aahaaraa = water, as food; vaayu bhakshaaH = air, as food; tathaa = like that; apare = and some more; aakaasha nilayaaH ca = in air, standing, also; eva tathaa = thus, then; sthandila shaayinaH = on ground, sleeping.

3.6.5

तथा ऊर्थ्व वासिनः दान्ताः तथा आर्द्र पट वाससः |
स जपाः च तपो नित्याः तथा पंच तपोऽन्विताः ॥

Thus some are dwellers on high-peaked places with their senses controlled, and some are wearers of wet cloths, always reciting name or hymn japa and like that some who meditate with five kinds of fire around them.

tathaa = thus; uurthva vaasinaH = high-peak, dwellers; daantaaH = controlled senses; tathaa = thus; aardra paTa vaasasaH = wet, cloths, wearers; sa japaaH ca = with, recitation, also; tapaH nityaaH = meditate, always; tathaa = like that; panca tapaH anvitaaH = in five kinds of fire, meditating.

3.6.6

सर्वे ब्राह्ंया श्रिया ज्युक्ता दृढ योग समाहिताः |
शरभंग आश्रमे रामम् अभिजग्मुः च तापसाः ॥

All have Vedic resplendence and firm yogic control, and they have arrived at the hermitage of Sage Sharabhanga for Rama.

sarve = all; braahmyaa = of Brahma, i.e., of Vedic; shriyaa yuktaa = resplendence, with; dR^iDha yoga samaahitaaH = firm, yogic control, having; sharabhanga aashrame = in Sharabhanga hermitage; raamam = for Rama; abhijagmuH ca = arrived, also; taapasaaH = sages.

3.6.7

अभिगंय च धर्मज्ञा रामम् धर्म भृताम् वरम् |
ऊचुः परम धर्मज्ञम् ऋषि संघाः समागताः ॥

Those virtuous sages coming together in groups neared Rama, the best beholder of virtue, and said to that supreme one in virtue.

dharmaGYaaH = virtuous sages; R^iSi sanghaaH = sage, groups;. samaahitaaH = coming together; dharma bhR^itaam varam = virtue beholder, the best, at Rama [also dharma = bow; bhR^itam = wielder; varam = the best]; parama dharmaGYam = the supreme in virtue; raamam = at Rama; abhi gamya ca = nearly approaching, also; uucuH = said;

The word abhi gamya is nearly approaching, coming nearby, at a destination that is Rama. The Omni-Luminescent, , emerged in Kakutstha dynasty as Rama. Knowing that, all the sages of higher knowledge have arrived at their 'destination' in this mortal world itself... Maheshvara Tirtha.

3.6.8

त्वम् इक्ष्वाकु कुलस्य अस्य पृथिव्याः च महारथः |
प्रधानः च अपि नाथः च देवानाम् मघवान् इव ॥

"You are the supreme charioteer born in Ikshvaku dynasty hence you are the protector of earth under your control. As with Indra, the ruler of divinities you are a similar ruler for us.

mahaarathaH = being great charioteer in battlefields / Supreme Charioteer of Universe; tvam ikSvaaku kulasya naathaH = you are, Ikshvaku, dynasty, [not only] the protector; asya pR^ithivyaaH ca = to this, earth, also; devaanaam maghavaan iva = for gods, Indra, as with; [tvam = you are]; pradh[but also the] aanaH api ca = leader / protector, shelterer, even, also.

ओर्

Though born in Ikshvaku dynasty you are the Supreme Charioteer, hence you are the same Supreme Charioteer of this Earth and earthlings too, as with Indra who protects divinities, you are our protector.

We have not heard of any chariot or horse being utilised by Rama, let alone in some episodes of his student days, because he is more a foot soldier than a horse/chariot rider. How these sages suddenly say that Rama is a speedy charioteer, is the question. This mahaa rathaH concept is on the analogy of Krishna the charioteer in Bharata. In Vedanta, the human body is frequently referred as ratha, as in ashva kraante rathaH kraante vishNukraante vasu.ndharaa... , Sec. I-37 Mahanaaraayano panishad: 'O, earth that is traversed by a horse [in Vedic rituals,] a chariot, [great souls, why they all when] Vishnu himself treaded on you as Trivikrama... hence I pray you...' Hence the chariot, drawn by the five-senses as its horses, and the earth are also brought and said here by sages. Krishna-Arjuna's chariot too had five-horses. Here the sages with controlled senses, namely horses, are asking the one who chariots/spins the earth and earthlings, to take off the children of lesser gods, namely demons, far away from humans where humans are god controlled species.

3.6.9

विश्रुतः त्रिषु लोकेषु यशसा विक्रमेण च |
पितृ व्रतत्वम् सत्यम् च त्वयि धर्मः च पुष्कलः ॥

"You are well renowned in all the three worlds by your repute and valour, and in you abounding are the virtues like truthfulness and devotion to your father, and even righteousness too, is there.

[tvam = you are]; triSu lokeshu yashasaa vikrameNa ca vishrutaH = in three, worlds, by your repute and valour well, renowned; tvayi = in you; pitR^iu vratatvam satyam ca = to father, devotion, truthfulness, also; pushkalaH = abounding; dharmaH ca = righteousness, even [is there].

The above is the apparent meaning. The subtext is "Are you, the supreme charioteer of Ikshvaku dynasty alone, like Indra for celestial beings? And are you the supreme charioteer of this earth and earthlings alone? Not so...you are the Supreme of the whole Universe, therefore your reputation is well known in all the three worlds. Thus you the Omni-Luminescent entered in Ikshvaku dynasty in the form of Rama, to perform your duties like abiding by father's word, with your usual qualities like abounding virtuousness, safeguarding dharma in respect of your own creation/ maintenance..." Thus this is the confrontation-like- addressing of the enlightened sages. Maheshvara Tirtha.

3.6.10

त्वाम् आसाद्य महात्मानम् धर्मज्ञम् धर्म वत्सलम् |
अर्थित्वात् नाथ वक्ष्यामः तत् च नः क्षन्तुम् अर्हसि ॥

"You are the great-souled one, knower of righteousness and a patron of virtue... such as you are, on approaching you we beg to state something for which we may please be excused...

mahaatmaanam = great soul; dharmaGYam = knower of righteousness; dharma vatsalam = virtue, patron of; tvaam arthitvaat aasaadya = you, like begging, on getting at [we beg to state as we have come across you]; vakshyaamaH = we can tell you [petition to you]; naatha = oh, protector; naH = our; that = that [special or personal] begging; kshantum arhasi = to pardon, will be apt of you.

Special supplication to god is a waste. His mercy has to flows on its own accord. Why beg him to perform his own duty? If by mistake, an appeal is made to god to alleviate a personal problem, his pardon may to be begged, but he is not be begged to do favours. Here the sages on one hand say that 'you have come here in the incarnation of Rama to eradicate evil...' At the same time, they say 'we have an appeal for the same...' This begging off, is as per social custom, made to the apparent ruler of the kingdom, not to the innate Divine.

3.6.11

अधार्मः सुमहान् नाथ भवेत् तस्य तु भूपतेः |
यो हरेत् बलि षड् भागम् न च रक्षति पुत्रवत् ॥

"Oh! , very great a-dharma, wrongness, will occur to that king who takes the sixth part of the country's produce as cess, but does not safeguard his subjects like his own sons...

naatha = oh, protector; yaH = which king; bali = cess; shaT bhaagam = sixth part; haret = who takes; putra vat = like sons; na ca rakshati = who does not, also, guard; tasya mahii pateH = to such a king; a dhaarmaH = non-virtue [wrongness,]; su mahaan = very, great; bhavet = will fall upon him.

"Protection of subjects is but natural to all kings, but some kings do so for a particular reason, hence this appeal of ours" thus say the sages...Govindaraja. "Though you incarnated yourself to protect the entire universe, so you have to protect us too...but why a special appeal of ours when you are duty bound... that means, we with an unbearable angst of ours make this appeal according to the social custom, but not to harass you. Hence we remind you, Rama, of your kingly duties to safeguard us..." Maheshvara Tirtha. atra a pramaadena prajaaH samrakShaNiiyaaH - rakShaNaat uttama loka avaaptiH - arakShaNe doShaH ca bhavati iti suucitam - dharmaakuutam

3.6.12

युंजानः स्वान् इव प्राणान् प्राणैः इष्टान् सुतान् इव |
नित्य युक्तः सदा रक्षन् सर्वान् विषय वासिनः ॥प्राप्नोति शाश्वतीम् राम कीर्तिम् स बहु वार्षिकीम् |
ब्रह्मणः स्थानम् आसाद्य तत्र च अपि महीयते ॥

"A king shall treat all the subjects of kingdom as his own sons, and he shall protect them as though he is ready to save them at the cost of his own lives, and he who will always be endeavouring in that manner will attain permanent renown lasting for many for many years to come, and thereby he attains a prosperous place even in Brahma's abode...

12, 13. sarvaan vishaya vaasinaH = all, country, dwellers [subjects]; praanaiH iSTaan sutaan iva = than life, dearer, sons, like; svaan praanaan yunjaanah iva = his own, lives, give away, as though; nitya yuktaH sadaa rakshan = always, endeavouring, always, protecting; saH = he that king; praapnoti = will attain; shaashvatiim kiirtim = permanent, renown; bahu vaarSikiim = lasting for many years; brahmaNaH sthaanam aasaadya = in Brahma's abode, a place, on getting; tatra ca api mahiiyate = there, also, even, will prosper.

3.6.14

यत् करोति परम् धर्मम् मुनिः मूल फल अशनः |
तत्र राज्ञः चतुर् भागः प्रजा धर्मेण रक्षतः ॥

"He who righteously protects his subjects will get one fourth of the merit of great duty-bound deeds performed by each individual sage, say yajna-s, ascesis, meditation etc. performances.

prajaa dharmeNa rakshataH = people, virtuously, he who protects; raaGYaH = for that king; muula phala ashanaH = tubers, fruits, eater; muniH = sage; yat = which; param dharmam = great, duty-bound deeds; karoti = performs; tatra catur bhaagaH = there [from sage,] to that king, fourth, part; [labhati = he gets.]

3.6.15

सो अयम् ब्राह्मण भूयिष्ठो वानप्रस्थ गणो महान् |
त्वम् नाथो अनाथवत् राम राक्षसैः हन्यते भृशम् ॥

"O, Rama, though you are there as protector for the hermitages, suchlike this one, where the most reverent Brahmans are there numerously, they look as though forsaken, for they are being demolished by demons, devastatingly...

O, Rama; tvam naathaH = while you are, there as protector; braahmaNa bhuuyiSThaH = with Brahmans, are there numerously; mahaan = most reverent ones; saH yam = that, this one [suchlike]; vaanaprastha gaNaH = hermitages, groups of; a naatha vat = forsaken ones, as though; raakshasaiH bhR^isham hanyate = by the demons, devastatingly, demolished.

3.6.16

एहि पश्य शरीराणि मुनीनाम् भावित आत्मनाम् |
हतानाम् राक्षसैः घोरैः बहूनाम् बहुधा वने ॥

"Come and see many of the bodies of the sages, the contemplative souls, that are variously killed by ghastly demons in the forest...

ehi pashya = come and see; vane ghoraiH raakshasaiH bahudhaa hataanaam = in forest, by ghastly, demons, variously, killed; muniinaam bhaavita aatmanaam = of sages, contemplative, souls; bahuunaam = many of them; shariiraaNi = bodies.

3.6.17

पंपा नदी निवासानाम् अनुमन्दाकिनीम् अपि |
चित्रकूट आलयानाम् च क्रियते कदनम् महत् ॥

"At Pampa riverside, and alongside of River Mandakini, and at the surroundings of Mt. Chitrakuta also, this hideous warfare is being done...

pampaa nadii nivaasaanaam = Pampa, riverside, dwelling; anu mandaakiniim api = along, Mandakini river, even; chitrakuuTa aalayaanaam ca = at Mt.Chitrkuuta, surrounds, also; kriyate kadanam mahat = does, warfare, hideous one.

3.6.18

एवम् वयम् न मृष्यामो विप्रकारम् तपस्विनाम् |
क्रियमाणम् वने घोरम् रक्षोभिः भीम कर्मभिः ॥

"Thus. we are not able to tolerate this injustice to the sages, being executed in this forest by the demons with fiendish deeds, in a ghastly manner...

evam vayam na mR^iSyaamaH = thus, we, not able to tolerate; vi prakaaram = not, orderliness [injustice]; tapasvinaam = for sages; kriyamaaNam vane ghoram = being executed by, in forest, in a ghastly manner; rakshobhiH bhiima karmabhiH = by demons, with fiendish, deeds.

3.6.19

ततः त्वाम् शरणार्थम् च शरण्यम् समुपस्थिताः |
परिपालय नः राम वध्यमानान् निशाचरैः ॥

"Therefore we present ourselves before you as you are our protector, for the purpose of your protecting us that are being killed by nightwalkers... please safe guard us...

tataH = therefore; O, Rama; sharaNyam tvaam sharaNa artham = a protecting one, a you, for protection, for the purpose of; sam upasthitaaH = we present before you; nishaa caraiH = by night-walkers; vadhyamaanaan = being killed; naH pari paalaya = protect = us, you safeguard.

It is said as 'you are the only refuge' because there is no pre or post verbs for this sharaNyam, thus you aare the protector of all worlds. sharaNa artham is taken as to 'place us at our appropriate place,' namely in the abode after total salvation; sam upasthitaa or sam upaagamaa as in other versions, we have come here with vishvaasa, faithfulness, sharaNaagati , servitude, kainkarya , surrender etc.; naH paripaalaya protect us and with this word, it is again repeated in next verse as paripaalaya naH ; and later in the verse the request - from what to be protected is said. That is aniSTa nivR^itti ruupa phala praarthana, 'removal of that which is undesirable.' That is to say: 'we better be given total salvation rather than killed by these demons, which is half way through our exercise to attain total salvation.' is the subtext of the speech of sages.

3.6.20

परा त्वत्तः गतिः वीर पृधिव्यम् न उपपद्यते |
परिपालय नः सर्वान् राक्षसेभ्यो नृपात्मजः ॥

"Other than you, oh, valorous Rama, no way-out is deducible on this earth, hence oh, prince, protect all of us from the demons...

viiraH = oh! Valiant one; tvattaH = than you; paraa gatiH = other, way out; pR^idhivyam na upapadyate = on the earth, not, deducible; nR^ipa atmajaH = king's, son �oh, prince; paripaalaya naH = protect us; sarvaan = all; raakshasebhyaH = from demons.

There is no way-out on this earth, for that matter of fact in all the universe, when the 'earth' becomes upa lakshNa for all worlds. This is in consonance with the scripture's saying, na anyaH panthaa vidyate ayanaaya...puruSa suukta R.V. X-90 and thus those sages say 'we are contaminated with limited fruition of our practices parimita phalatva, and other suchlike limitations. But you are evident here...before our naked eyes...so protect us from the demons...' where the demons, raakshsebhyaH comes to mean sarva aniSTaaH, all earthly undesirables. Again coupled with the vocation of 'Oh Prince...' it is said as: "you have come here like a prince of Ayodhya, unlike a wild boar, or a fish or a man-lion, your earlier incarnations, so remember us and give us salvation...

3.6.21

एतत् श्रुत्वा तु काकुत्स्थः तापसानाम् तपस्विनाम् |
इदम् प्रोवाच धर्मात्मा सर्वान् एव तपस्विनः ॥

On hearing all that is said by the sages of great penance, he that virtue souled Rama said this unto all of the sages.

dharmaatmaa = virtuous soul; kaakutsthaH = Kakutstha scion Rama; taapasaanaam = of great penance; etat shrutvaa tu = all that, on hearing; tapasvinaam = sages; idam provaaca = this, said; sarvaan eva tapasvinaH = all of the, thus, sages.

3.6.22

न एवम् अर्हथ माम् वक्तुम् आज्ञाप्यः अहम् तपस्विनाम् |
केवलेन स्व कार्येण प्रवेष्टव्यम् वनम् मया ॥

"Unapt is this way of speaking to me...command me, for I am at your behest... just for my personal purpose I had to enter the forests....

evam maam vaktum na arhatha = this way, to me, to speak, not, apt of you; aham tapasvinaam aaGYaapyaH = I, sages, can be ordered; kevalena aatma kaaryeNa [sva kaaryeNa] mayaa vanam praveSTavyam = just for, personal purpose, by me, forest had to be entered.

3.6.23

विप्रकारम् अपाक्रष्टुम् राक्षसैः भवताम् इमम् |
पितुः तु निर्देशकरः प्रविष्टो अहम् इदम् वनम् ॥

"I entered this forest as ordered by my father and even to obliterate the unconscionable state of yours owing to the misdeeds of demons.

aham = I am; raakshasaiH = owing to demons; bhavataam = in your respect; imam = all this; vi prakaaram = unconscionable state; apaakraSTum = to obliterate; pituH tu = by father; nirdeshakaraH = as ordered; idam vanam = this forest; praviSTaH = entered.

Rama's saying that 'I am at your command, oh sages...' is indicative of his nature of bhakta jana vashya... in the control of his ardent devotees, so no special prayer for salvation is needed. In the expression kevalene aatma/sva kaaryeNa... the word kevala is not a kevala pada ... just a word... it indicates a radical sense, like 'for that purpose only' meaning to eradicate demonic menace only, I entered the forest...' Because the sheSin has to come to the rescue of sheSi, the servant. So 'safeguarding my own servants is my own responsibility and also pleasure, that is why I entered the forests, where my father's orders are nimitta, a concomitant factor, and not that I entered these forest due to my karma, or misfortune...' Govindaraja. According to Maheshvara Tirtha 'My coming to forests at the orders of my father is a fact but concomitant factor in this forest trek is your request to eliminate the demons, which I will do...' This is evident meaning. The latent one is "I have entered these forests only at my own desire to eradicate demons, for they are doing wrong to you, my servants sheSin-s, and I abide by you, my devotees...' c.f.,

Griffit's Translit: I wait the hests of all of you. / I by mine own occasion led / This mighty forest needs must tread, / And while I keep my sire's decree / Your lives from threatening foes will free.

भवताम् अर्थ सिद्ध्यर्थम् आगतोऽहम् यदृच्छया |
तस्य मे अयम् वने वासो भविष्यति महाफलः | ३-६-२४

"Perchance I have come for the achievement of your purpose, such as I am, dwelling in this forest will immensely be fruitful to me...

aham = I; bhavataam artha siddhyartham = for your, purpose, achievement; yard^icChayaa = perchance; aagataH = have come; tasya me = such as I am, for me; ayam vane vaasaH = in this forest, dwelling; mahaa phalaH = immensely, fruitful; bhavishyati = it will be.

3.6.25

तपस्विनाम् रणे शत्रून् हन्तुम् इच्छामि राक्षसान् |
पश्यन्तु वीर्यम् ऋषयः सः ब्रातुर् मे तपोधनाः ॥

"I wish to eliminate demons, the enemies of sages, in war... let the sages behold my valour, and my brother's valour in doing so..." Thus Rama promised the sages.

tapasvinaam shatruun raakshasaan raNe hantum icChaami = of sages, enemies, demons, in war, to eliminate, I wish to; tapaH dhanaaH R^ishayaH = by penance, rich, sages; pashyantu = may behold; sa bhraatuH me viiryam = with, brother, my, valour.

3.6.26

दत्त्वा अभयम् च अपि तपो धनानाम्
धर्मे धृइत आत्मा सह लक्ष्मणेन |
तपो धनैः च अपि सह आर्य दत्तः
सुतीक्ष्णम् एव अभिजगाम वीरः ॥

Thus giving his aegis to the sages, that valiant Rama who is firmly virtue-souled, journeyed towards Sage Suteekshna with Lakshmana and the sages, and along with the one given by Honourable Janaka, namely Seetha.

dharme dhR^ita atmaa = in virtue, one who is firm, soulfully; viiraH = valiant Rama; tapaH dhanaanaam = to sages; dattvaa abhayam = on giving, aegis; saha lakshmaNena = with, Lakshmana; tapodhanaiH ca api = sages, also; saha = along with; aarya datta = by Arya, given [by honourable Janaka given - Seetha]; sutiixkshNam eva abhi jagaama = to Sage Suteekshna alone, journeyed forward.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे षष्ठः सर्गः

Sarga 7

3.7.1

रामः तु सहितः भ्रात्रा सीतया च परंतपः |
सुतीक्ष्णस्य आश्रम पदम् जगाम सह तैः द्विजैः
॥

Rama, the enemy-scorcher, has gone towards the threshold of the hermitage of Sage Suteekshna along with his brother Lakshmana and Seetha, also along with those Brahmans who accompanied him all the way.

param tapaH raamaH tu = others [enemies,] scorcher, Rama, but; bhraataa siithyaa cha sahitaH = Rama, with brother, Seetha, also, along with; taiH dvijaiH saha = those, Brahmans, along with; sutiikshNasya aashrama padam jagaama = Sage Suteekshna's, hermitage, threshold, gone towards.

3.7.2

स गत्वा दीर्घम् अध्वानम् नदीः तीर्त्वा बहु उदकाः |
ददर्श विमलम् शैलम् महा मेरुम्
इव उन्नतम् ॥

He travelling on a long way, and on crossing rivers with plenty of waters has seen a tranquil mountain towering like great Mt. Meru.

saH = he that Rama; diirgham adhvaanam gatvaa = long, way, having gone on; bahu udakaaH nadiiH tiirtvaa = with plenty, of waters, rivers, on crossing; mahaa merum iva unnatam = great, Mt. Meru, like, towering; vimalam shailam- tranquil mountain; dadarsha = has seen.

3.7.3

ततः तद् इक्ष्वाकु वरौ सततम् विविधैः द्रुमैः |
काननम् तौ विविशतुः सीतया सह राघवौ
॥

Then those best ones from Ikshvaku dynasty, those two Raghava-s along with Seetha have entered the forest which will always be full with diverse trees.

tataH ikshvaaku varau = then, of Ikshvaku-s, those, best ones; tau raaghavau = those, Raghava-s; siitayaa saha = along with Seetha; satatam vividhaiH drumaiH = always, with divers, tress; tat kaananam vivishatuH = that, forest, they, entered.

3.7.4

प्रविष्टः तु वनम् घोरम् बहु पुष्प फल द्रुमम् |
ददर्श आश्रमम् एकान्ते चीर माला
परिष्कृतम् ॥

Entering that perilous forest with its many a flower and fruit bearing trees, they have seen the hermitage in a reclusive place adorned with rows of jute cloths as though garlanding it.

pravishtaH tu vanam ghoram = entering, forest, perilous one; bahu puSpa phala drumam = with many, flower and fruit bearing trees; dadarsha aashramam = have seen, hermitage; ekaante = in a reclusive place; ciira maalaa parishkR^itam = jute cloths, garlanded, adorned with.

3.7.5

तत्र तापसम् आसीनम् मल पङ्कज धारिणम् |
रामः सुतीक्ष्णम् विधिवत् तपोधनम् अभाषत
॥

There on seeing the ascetically rich Sage Suteekshna sitting in yogic posture with his body bearing lotus-like blotches of soil, Rama dutifully spoke to him.

tatra = there; Rama; mala pankaja dhaariNam = soiled, [lotus-like] blotches bearing; aasiinam = one who is sitting; tapaH dhanam = ascetically wealthy one; taapasam sutiikshnam = ascetic, Suteekshna; [dR^iSTvaa = having seen]; vidhivat = dutifully; abhaaSata = spoke to.

Here it is said the soil on the sage's body has taken lotus-like blotches. Certain yogic methods do not care outward bathing of body. Usually the bath is prescribed three times a day, but hermits of a sort leave away that bodily bathing, because the sweat and soil recurs immediately after each bath on this impure body. So they stop taking outward bath and concentrate on cleansing the inner space.

3.7.6

रामोऽहम् अस्मि भगवन् भवन्तम् द्रष्टुम् आगतः |
तत् मा अभिवद धर्मज्ञ महर्षे सत्य
विक्रम ॥

"Oh! godly sage I am Rama, I have come to see you, hence oh, knower of virtue, oh, great sage, oh, one with truthfulness as your courage, please talk to me..."

bhagavan = oh god; aham raamaH asmi = I am Rama; bhavantam draSTum aagataH = you, to see, have come; tat = therefore; dharmaGYa = O, virtue-knower; maharSe = great sage; satya vikrama = truthfulness, having as your courage; maa abhi vada = to me, you talk.

3.7.7

स निरीक्ष्य ततः धीरो रामम् धर्मभृताम् वरम् |
समाश्लिष्य च बाहुभ्याम् इदम् वचनम्
अब्रवीत् ॥

Then that sage having seen that brave and best proponent of virtue, Rama, embraced him with both of his hands, and spoke this sentence.

tataH = then; dhiiraH saH = highly learned one, he that sage; niriikshya = having seen bhR^itaam varam raamam = virtue, proponent, the best one, at Rama; baahubhyaam sam aashlishya ca = with both hands, well embracing, also; idam vacanam abraviit = this, sentence, said.

3.7.8

स्वागतम् ते रघु श्रेष्ठ राम सत्यभृताम् वर |
आश्रमओ अयम् त्वया आक्रान्तः सनाथ
इव सांप्रतम् ॥

"Welcome to you Rama, best of Raghu dynasty and the best patron of truth, and when you presently caught this hermitage unprepared this has become a well-lorded one...

svaagatam te raghu shreSTha = welcome, to you, Raghu, the best; Rama; satya bhR^itaam vara = truth, patron, the best; saampratam = presently; tvayaa aakraantaH = by you, caught unprepared [treaded upon]; ayam aashramaH = this, hermitage; sa naatha iva[as if] with, a husband one, like - well-lorded one; [babhuuva = became.]

3.7.9

प्रतीक्षमाणः त्वाम् एव न आरोहे अहम् महायशः |
देव लोकम् इतो वीर देहम् त्यक्त्वा
महीतले ॥चित्रकूटम् उपादाय राज्य भ्रष्टो असि मे श्रुतः |

"I am awaiting for you only, oh, greatly renowned one, without my ascent to heavens by casting off this body on the earth's plane, oh, brave one, for I have heard that you have arrived at Chitrakuta after you are repudiated from your kingdom...

9, 10a. mahaa yashaH = greatly renowned; viira = brave one; aham tvaam eva = I, for you, only; pratiikshamaaNaH = while awaiting; deham tyaktvaa mahii tale = body, casting off, on earth's plane; itaH deva lokam na aarohe = from here, gods world [heavens,] not, ascended; raajya bhraSTaH citrakuuTam upaadaaya asi = from kingdom, repudiated, at Chitrakuta, arrived, you are;[iti = thus a]; me shrutaH = I heard thus.

This heaven ' deva loka heaven is negated for total salvation. Total salvation is at your tri-feet, tridiva. So 'I have not ascended to heavens, which causes rebirth after the decline of merit, thus I am waiting for your arrival for Total Salvation, moksha...' So said the sage to Rama. Govindaraja. "You birthed in Raghu's dynasty for the elimination of Ravana, and also foregone your kingdom and you are coming this way. So I am waiting for your graceful look, without going to heavens leaving the body. Should I leave the body and go to heavens, I cannot see parama puruSa , The Absolute, in you... so I did not cast off this body...' Thus said the sage to Rama. Maheshvara Tirtha.

3.7.10

इह उपयातः काकुत्स्थः देवराजः शततक्रतुः ॥उपागंय च मे देवो महादेवः सुर
ईश्वरः |
सर्वान् लोकान् जितान् आह मम पुण्येन कर्मणा ॥

"The king of gods and the chief invitee in hundred sacrifices Indra approached me, and that great deity said me that I have conquered all the worlds by my meritorious deeds...

10b, 11. kaakutsthaH = Rama; shata kratuH deva rajaH iha upayaataH = one with hundred rituals, deities, king, here, he came; mahaadevaH sura iishvaraH = great god, celestials' ; devaH = such Indra; upaagamya = on approaching; mama puNyena karmaNaa = by my, meritorious, deeds; sarvaan lokaan jitaan = all, worlds, conquered [ by me]; maam aaha = [thus] to me, he said.

3.7.12

तेषु देव ऋषि जुष्टेषु जितेशु तपसा मया |
मत् प्रसादात् स भार्यः त्वम् विहरस्व
स लक्ष्मणः ॥

"Let me bequeath those worlds that are cherished by gods and sages alike, but which are won over by me by my ascesis, and you enjoy in them with your wife and with your brother Lakshmana...

mayaa tapasaa jiteSu deva R^iSi juSTeSu = by me, by ascesis, won over, by gods and sages, cherished; teSu = in them [those conquered worlds]; sa bhaaryaH = with, your wife; sa lakshmanaH = with, Lakshmana; tvam mat prasaadaat viharasva = you, by my, bequeathal, you enjoy.

This sage Suteekshna too is dedicating all his merit accrued by his penance at the feet of Vishnu. This is the same effort of dedication, which Sage Sharabhanga offered, to Rama at 3-5-33 of this canto. Any thing accrued by human effort and energy, if dedicated at the feet of god, is doubly meritorious and establishes a selflessness of the devotee. Even in any daily worship it will be concluded with a saying, ye tat phalam parameshwara arpaNamastu... i.e., whatever is the result of this worship it is dedicated in the Supreme...

3.7.13

तम् उग्र तपसम् दीप्तम् महर्षिम् सत्य वादिनम् |
प्रत्युवाच आत्मवान् रामो ब्रह्माणम्
इव वासवः ॥

That self-respecting Rama replied the radiant sage with intense asceticism, a great soul and an advocate of truth by himself, as Indra would reply to Brahma.

aatmavaan = self-respecting one; Rama; ugra tapasaa diiptam = by intense, asceticism, radiant one; tam = him; maharSim = to great sage; satya vaadinam = truth, advocate of; prati uvaaca = in turn, said; brahmaaNam iva vaasavaH = to Brahma, like, Indra.

3.7.14

अहम् एव आहरिष्यामि स्वयम् लोकान् महामुने |
आवासम् तु अहम् इच्छामि प्रदिष्टम्
इह कानने ॥

"I alone can gain all those worlds, oh, great saint, I now seek a place to dwell here in this forest as indicated by you...

mahaamune = oh, great saint; aham eva aaharishyaami svayam = I, alone, will gain, myself; lokaan = all worlds; aavasam tu = dwelling place, only; aham icChaami = I seek; pradiSTam iha kaanane = indicated [by you,] here, in this forest.

This is the same situation with Sage Sharabhanga in the 5th chapter of this canto. This is an allusive saying by Rama. cf. 3-5-33.

3.7.15

भवान् सर्वत्र कुशलः सर्वभूत हिते रतः |
आख्यातः शरभंगेन गौतमेन महात्मना ॥

"You are an expert in all affairs, and you are interested in the welfare of all the beings, so said the great souled Sage Sharabhanga of Sage Gautama's dynasty..." [So said Rama to the sage.]

bhavaan sarvatra kushalaH = you are, in all affairs, expert; sarva bhuuta hiteH rataH = all, beings', welfare, interested in; aakhyaataH mahaatmanaa = sharabhangena gautamena = said by, great soul, Sharabhanga, belonging to sage Gautama's dynasty.

3.7.16

एवम् उक्तः तु रामेण महर्षिः लोक विश्रुतः |
अब्रवीत् मधुरम् वाक्यम् हर्षेण महता
युतः ॥

When said thus by Rama, that great sage with world renown spoke sweet worded sentence with great pleasure.

raameNa evam uktaH = by Rama, that way, when said; loka vishrutaH maharSiH = world, renowned, sage; mahataa harSeNa yutaH = with great, joy, having; abraviit madhuram vaakyam = spoke, sweet worded, sentence.

3.7.17

अयम् एव आश्रमो राम गुणवान् रंयताम् इति |
ऋषि संघ अनुचरितः सदा मूल फलैर् युतः
॥

"You can take delight in this good featured hermitage alone, for groups of sages will always be moving here, and this always contains tubers and fruits..." Thus said Sage Suteekshna.

Rama; R^ishi sangha anu charitaH = sage, groups, well, moving about; sadaa muula phalaiH yutaH = always, tubers, fruits, containing in; ayam aashramaH eva guNavaan = this, hermitage, alone, fully featured one; [by you] ramyataam iti = delight here, thus.

3.7.18

इमम् आश्रमम् आगंय मृग संघा महीयसः |
अहत्वा प्रतिगच्छन्ति लोभयित्वा अकुतोभयाः
॥

"But herds of very large animals will be coming to this hermitage, they return after scaring us, of course without killing anyone, and they fear none...

imam aashramam aagamya = to this hermitage, having come; mR^iga sanghaa mahiiyasaH = deer, herds, large ones; a hatvaa prati gacChanti = without killing, return they go; lobhayitvaa = luring us; a kutaH bhayaaH = not, from anyone, fearing [fearing none.]

There is something in this verse. Some translations read mR^iga as deer, while some others read it as animals. If they are just deer, the word a + hatvaa , without killing, is of no use, for deer is not a carnivorous animal to kill someone. In other versions, this verse is a complete recast telling that herds of great size animals come and blare, but do not kill or fear any one. Even if it were so, this sage has got a tolerance for them too. And if some latent meaning is picked up, the large herds of deer, moving as they like in this hermitage, are said to be 'luring' the sages, lobhayitbvaa. A presumption arises here. This must be the same 'lure' Seetha got on seeing Golden Deer. But Rama raises his bow and arrow to kill these animals that disturb tranquillity of hermitage, whether it be deer or other blaring wild animals. So Rama's fury must be at the 'luring deer', say Golden Deer, but not at ordinary deer. Thus this usage of 'deer and lure' may be taken as lakshaNa for lakshita of Ramayana.

3.7.19

ना अन्यो दोषो भवेत् अत्र मृगेभ्यः अन्यत्र विद्धि वै |
तत् श्रुत्वा वचनम् तस्य
महर्षेः लक्ष्मणाग्रजः ॥उवाच वचनम् धीरो विगृह्य स शरम् धनुः |

"Know that no other problem is there other than the animals..." So said the sage. On hearing those words of that great sage, that brave elder brother of Lakshmana taking bow and arrow said this sentence. [3-7-19, 20a]

19, 20a. viddhi vai = you know, thus indeed; atra mR^igebhyaH anyatra anya doSaH naa bhavet = here, from animals, other than, other, problem, will not, be there; dhiiraH lakshmamaNa agrajaH = couraeous one, Lakshmana's, elder - Rama; tasya maharsheH tat vacanam shrutvaa = of that, great sage, that, sentence, on hearing; sa sharam dhanuH vi gR^ihya = with, arrow, bow, on taking; uvaaca vacanam = said, sentence.

3.7.20

तान् अहम् सुमहाभाग मृगसंघान् समागतान् ॥हन्याम् निशित धारेण शरेण नत पर्वणा
|

"I will eradicate them, oh, greatly blessed one, those animals that will come collectively in herds with sharp edged, curve-end arrows... [3-7-20b, 21a]

20b, 21a. su mahaa bhaagaH = oh, greatly, blessed one; samaagataan taan mR^iga sanghaan = that collective come, animal, herds; shareNa nishita dhaareNa nata parvaNaa = arrows, having sharp edges, curved, ends; aham hanyaam = I will, eradicate.

3.7.21

भवान् तत्र अभिषज्येत किम् स्यात् कृच्छ्र तरम् ततः ॥एतस्मिन् आश्रमे वासम्
चिरम् तु न समर्थये |

"But you may be more interested in those animals mercifully, then what will be there more painful to you, hence I deem our staying in this hermitage for along will be unbefitting..." So said Rama. [3-7-21b, 22a]

21b, 22a. tatra bhavaan abhishajyetaH = in them, you may be, interested [mercifully]; tataH kR^icChra taram kim syaat = than that, more painful, what, will be, there; [therefore]; etasmin aashrame ciram vaasam na samarthaye = in this, hermitage, for a long, staying, not, befitting [thus I deem.]

3.7.22

तम् एवम् उक्त्वा उपरमम् रामः संध्याम् उपागमत् ॥अन्वास्य पश्चिमाम् संध्याम्
तत्र वासम् अकल्पयत् |
सुतीक्ष्णस्य आश्रमे रंये सीतया लक्ष्मनेन च ॥

On saying thus to the sage then Rama came by the twilight, and he paused at it. On worshipping the westward vesperal time, Rama arranged a stay for himself along with Seetha and Lakshmana, there in that delightful hermitage of Sage Suteekshna. [3-7-22b, 23]

22b, 23. Rama; tam evam uktvaa = to him [to sage,] thus, on saying; upa ramam = paused; sandhyaam upa aagamat = twilight, nearly, came by; anvaasya pashcimaam sandhyaam = worshipped, the westward, vesperal time; siitayaa lakshmaNena cha = with Seetha, with Lakshmana, too; sutiikshNasya aashrame ramye = Suteekshna's, hermitage, delightful one; tatra vaasam akalpayat = there, stay, arranged for himself.

3.7.24

ततः शुभम् तापस अन्नम्
स्वयम् सुतीक्ष्णः पुरुषर्षभाभ्याम् |
ताभ्याम् सुसत्कृत्य
ददौ महात्मा
संध्या निवृत्तौ रजनीम् समीक्ष्य ॥

Then the great soul Sage Suteekshna on completing his evening rituals and on observing the fall of night he himself courteously served food that is auspicious and worthy of sages to two of the best men, Rama and Lakshmana.

tataH = then; mahaatmaa sutiikshaNaH sandhyaa nivR^ittau = great souled, Suteekshna, evening rituals, on completing; rajaniim avekshya = nightfall, on observing; taabhyaam puruSarSabhaabhyaam = to two of them, men, best among; su satkR^itya = well, looking after [courteously]; shubham taapasa annam = auspicious one, sage's, food; svayam = himself; dadau = gave [served.]

It may not be construed that Seetha is served with no food, by taking the wording that 'two of best men are served food' by the sage. It is usual for the Indian women to take food after their husbands or other dependents take it first, then all womenfolk in the house join together to have their meal, [for a long time...of course, with their unending chit-chatting...]

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे सप्तमः सर्गः

Sarga 8

3.8.1

रामः तु सह सौमित्रिः सुतीक्ष्णेन अभिपूजितः |
परिणांय निशाम् तत्र प्रभाते प्रत्यबुध्यत ॥

Rama along with Soumitri is well revered by Sage Suteekhsna, spent that night there and awoken in the morning.

raaamaH saha saumitri = Rama, with, Soumitri; sutiikshNena abhi puujitaH = by sage Suteekshna, well, revered; pariNaamya nishaam tatra = spent, night, there; prabhaate prati abudhyata = in morning, again, got up [awoken.]

3.8.2

उत्थाय च यथा कालम् राघवः सह सीतया |
उपस्पृश्य सु शीतेन तोयेन उत्पल गंधिना ॥

Rama got up according to time along with Seetha and touched finely cool water with lotus-fragrance for morning bath.

Raaghava; saha siitayaa = with Seetha; yathaa kaalam utthaaya = according to time, got up; su shiitena utpala gandhinaa toyena upa spR^ishya = finely cool, with lotus, fragrance, water, having touched [took morning bath, and readied to go.]

3.8.3

अथ ते अग्निम् सुराम् च एव वैदेही राम लक्ष्मणौ |
काल्यम् विधिवत् अभ्यर्च्य तपस्वि शरणे वने ॥उदयन्तम् दिनकरम् दृष्ट्वा विगत कल्मषाः |
सुतीक्ष्णम् अभिगंय इदम् श्लक्ष्णम् वचनम् अब्रुवन् ॥

Then they all, Vaidehi, Rama and Lakshmana, on worshipping sacred fire and deities dutifully in the shelter of the sages in that forest and on seeing the dawning sun, they are reft of their blemishes, and then they approached Sage Suteekshna speaking this sentence gently.

3, 4. atha = then; Vaidehi, Rama, Lakshmana; te = they all; kaalyam = at appropriate time; agnim suraam ca eva = to sacred fire, to deities, also, thus; tapasvi sharaNe vane = sage's, shelter, in forest; vidhivat abhyarcya = dutifully, on worshipping; udayantam dinakaram dR^iSTvaa = dawning, Sun, on seeing; vigata kalmashaaH = cleared, of blemishes; sutiikshNam abhigamya = Suteekshna, on approaching; shlakshNam idam vacanam abruvan = gently, this, sentence, spoke.

3.8.5

सुखोषिताः स्म भगवन् त्वया पूज्येन पूजिताः |
आपृच्छामः प्रयास्यामो मुनयः त्वरयन्ति नः ॥

"We stayed here happily, oh, god, venerated by a venerable one like you, and here we come to ask your permission as we wish to journey on, as the sages are hastening us...

sukha uSitaaH sma = happily, stayed, we are; bhagavan = oh, god; tvayaa puujyena puujitaaH = by you, venerable one, venerated; aa pR^icChaamaH = we come, to ask [permission]; prayaasyaamaH = we journey on; munayaH tvarayanti naH = sages, are hastening, us.

3.8.6

त्वरामहे वयम् द्रष्टुम् कृत्स्नम् आश्रम मण्डलम् |
ऋषीणाम् पुण्य शीलानाम् दण्डकारण्य वासिनाम् ॥

"We make haste to see the habitats of hermitages in their entirety, and even wish to see the sages with meritorious selves living in Dandaka forest...

vayam = we are; puNya shiilaanaam = with meritorious, selves; daNdaka araNya vaasinaam = Dandaka forest, living in; R^ishiiNaam kR^itsnam aashrama mandalam = of the sages, entire, hermitage, habitats; draSTum = to see; tvaraamahe = we make haste.

3.8.7

अभ्यनुज्ञातुम् इच्छामः सह एभिः मुनिपुङ्गवैः |
धर्म नित्यैः तपो दान्तैः विशिखैः इव पावकैः ॥

"We wish to have your permission, and that of these eminent sages, who are ever virtuous, self-controlled by their ascesis, and who look like the veritable tongues of sacred fire...

dharma nityaiH = virtuousness, ever abiding ones; tapaH daantaiH = by ascesis, self-controlled ones; vi shikhaiH paavakaiH iva = veritable tongues, of sacred fire, as though looking; ebhiH munipungavaiH saha = by these, eminent sages, along with; abhyanuj~naatum icChaamaH = permission, we aspire.

3.8.8

अविषह्य आतपो यावत् सूर्यो न अति विराजते |
अमार्गेण आगताम् लक्ष्मीम् प्राप्य इव अन्वय वर्जितः ॥तावत् इच्छामहे गन्तुम् इति उक्त्वा चरणौ मुनेः |
ववन्दे सह सौमित्रिः सीतया सह राघवः ॥

"We wish to proceed before sun attains an intolerable glare, like an unworthy person of unworthy lineage attains wealth in an improper way with much glare..." saying so Rama with Seetha and Lakshmana venerated at the feet of that sage Suteekshna.

8, 9. anvaya varjitaH = lineage, one with an improper; a maargeNa = by wrong route; lakshmiim aagataam = wealth, which came by; praapya iva = having attained, as if; suuryaH yaavat na aviSahya [a vi sahya] aatapaH = sun, in which time, not, intolerable he becomes, in his glare; na ati viraajite = not, too much, flares up; taavat = before that time; icChaamahe gantum = we wish to, go; iti uktvaa = thus, said; Raghava; saha saumitriH siitayaa saha = with Soumitri, with Seetha; muneH caraNau vavande = at sage's, feet, venerated.

3.8.10

तौ सम् स्पृशंतौ चरणौ उत्थाप्य मुनिपुंगवः |
गाढम् आश्लिष्य सस्नेहम् इदम् वचनम् अब्रवीत् ॥

That eminent sage lifted them that are touching his feet, embraced them tightly, and said this sentence in all his friendliness.

muni pungavaH = sage, the eminent; caraNau sam spR^ishantau = feet, who are touching; tau = them; utthaapya = lifted up; gaaDham aaSliSya = tightly, embracing; sa sneham = in friendship; idam vacanam abraviit = this, sentence, said.

3.8.11

अरिष्टम् गच्छ पन्थानम् राम सौमित्रिणा सह |
सीतया च अनया सार्धम् छाय एव अनुवृत्तया ॥

"Proceed in an invulnerable way, Rama, along with Lakshmana, and with this Seetha while she follows you closely like a shadow...

raama saumitriNaa saha = Rama, Soumitri, along with; Chaayayaa iva anu vR^ittayaa anayaa siitayaa saa ardham ca = shadow like, closely, following you, with this Seetha; ariSTam panthaanam gacCha = invulnerable, on way, you may go.

3.8.12

पश्य आश्रम पदम् रंयम् दण्डकारण्य वासिनाम् |
एषाम् तपस्विनाम् वीर तपसा भावित आत्मनाम् ॥

"See the pleasant thresholds of the hermitages of the dwellers in the forests of Dandaka, oh! Valiant one, whose souls are consecrated just by their ascesis...

viira = oh, valiant one; dandakaaraNya vaasinaam = Dandaka, forest, dwellers; tapasaa bhaavita aatmanaam = by ascesis, consecreated, souls; eSaam tapasvinaam = these, of the sages; ramyam aashrama padam pashya = pleasant, hermitage's, thresholds, you see.

3.8.13

सुप्राज्य फल मूलानि पुष्पितानि वनानि च |
प्रशस्त मृग यूथानि शान्त पक्षि गणानि च ॥फुल्ल
पंकज खण्डानि प्रसन्न सलिलानि च |
कारण्डव विकीर्णानि तटाकानि सरांसि च ॥द्रक्ष्यसे दृष्टि
रंयाणि गिरि प्रस्रवणानि च |
रमणीयानि अरण्यानि मयूर अभिरुतानि च ॥

"See the well-flowered woodlands with well-grown fruits and tubers, with herds of best animals and peaceful bird flocks... tranquil waters with spreading clusters of bloomed lotuses and water-birds in the pools and lakes... eye-pleasing rapids from mountains and you can see pleasant forests loaded with the hearty screams of precooks...

13, 14, 15. su praajya phala muulaani = well grown, fruits, tubers; puSpitaani = flowered ones; prashasta mR^iga yuuthaani = with best, animal, herds; shaanta pakshi gaNaani ca = with peaceful, bird, flocks, also; vanaani ca = woodlands, also; phulla pankaja shaNDaani = bloomed, lotuses, clusters; prasanna salilaani ca = tranquil, waters, too; kaaraNDava vikiirNaani taTaakaani = by water-birds, spread-over, pools; saraamsi ca = lakes, also; dR^iSTi ramyaaNi = eye, pleasing ones; giri prasravaNaani ca = mountain, rapids, also; mayuura abhi rutaani ca = by peacocks, with hearty screams loaded with [forests]; ramaNiiyaani araNyaani = pleasant, forests; drakSyase= you can see.

3.8.16

गंयताम् वत्स सौमित्रे भवान् अपि च गच्छतु |
आगन्तव्यम् च ते दृष्ट्वा पुनः एव आश्रमम् प्रति ॥

"My dear Rama, you may go and Soumitri you too also may go... but come again towards this hermitage after seeing all of them...

gamyataam vatsa = you may go, my dear; saumitre = Soumitri; bhavaan api ca gachatu = you, too, also, may go; dR^iSTvaa = having seen; punaH eva aashramam prati = again, thus, hermitage, towards [this]; te = to you [you shall]; aa gantavyam ca = come, and go you may.

3.8.17

एवम् उक्तः तथा इति उक्त्वा काकुत्स्थः सह लक्ष्मणः |
प्रदक्षिणम् मुनिम् कृत्वा प्रस्थातुम् उपचक्रमे
॥

Thus said by the sage, Rama in his turn said to him, "so be it..." and having performed circumambulations around the sage he started to journey on.

evam uktaH = thus, said; kaakutsthaH = Rama; saha lakshmanaH = with, Lakshmana; tathaa iti = like that only; uktvaa = having said; munim pradakshiNam kR^itvaa = to sage, circumambulations, having performed; prasthaatum upacakrame = to journey, started on.

3.8.18

ततः शुभतरे तूणी धनुषी च आयतेक्षणा |
ददौ सीता तयोः भ्रात्रोः खड्गौ च विमलौ ततः ॥

Then the broad eyed Seetha gave auspicious quivers and bows to those brothers and then spotless swords too.

tataH = then; aayatekshaNaa sitaa = broad eyed, Seetha; tayoH bhraatroH = to those two, brothers; shubhatare tuNii dhanuSii ca = auspicious, quivers, bows, also; tataH = then; vi malau khaDgau ca = unstained, swords, too; dadau = gave;

3.8.19

आबध्य च शुभे तूणी चापे च आदाय सस्वने |
निष्क्रान्तौ आश्रमात् गन्तुम् उभौ तौ राम लक्ष्मणौ ॥

Both of those two Rama and Lakshmana tied their beautiful quivers well on their backs, and took the twangy bows and exited from that hermitage to go on their way.

tau ubhau raama lakSmaNau = those, both, Rama and Lakshmana; shubhe tuuNii aa badhya ca = beautiful, quivers, on tying; sa svane = with, sound [twangy]; caape ca = bows, also; aadaaya = on taking; aashramaat gantum niSkraantaa = from hermitage, to go, exited.

3.8.20

शीघ्रम् तौ रूपसंपन्नौ अनुज्ञातौ महर्षिणा |
प्रस्थितौ धृत चापा असी सीतया सह राघवौ ॥

Those two Raghava-s, the handsome princes, have swiftly set out when permitted by that august sage, wielding bows and swords, and along with Seetha.

ruupa sampannau = appearance, exquisite - handsome princes; tau raaghavau = those, Raghava-s; anuj~naatau maharSiNaa = permitted by, august sage; dhR^ita chaapaa asii = wielding, bows, swords; siitayaa saha = Seetha, along with; shiighram = swiftly; prasthitau = set out.

इति वाल्मीकि रामायणे आदिकाव्ये अरण्य काण्डे अष्टमः सर्गः

Sarga 9

3.9.1

सुतीक्ष्णेन अभ्यनुज्ञातम् प्रस्थितम् रघु नन्दनम् |
हृद्यया स्निग्धया वाचा भर्तारम् इदम् अब्रवीत्
॥

To Rama, the scion of Raghu and her husband, who started out when permitted by Sage Suteekshna, Vaidehi spoke this with friendly words.

sutiikSNena abhi anuj~naatam = by Suteekshna, well permitted; prasthitam bhartaaram raghu nandanam = who started, to her husband, to Raghu's, son, Rama; vaidehii snigdhayaa vaacaa = Vaidehi, with friendly, words; idam abraviit = this, spoke.

Seetha addresses Rama with this percept. "Wielding weaponry you are entering into an area where the demons are dense, and you intolerantly embark to kill them, thereupon we two get separated, which in turn is intolerable to you. So let us leave weapons back at hermitage and go to forests to see sages

Govindaraja. "The promise made to sages in eradicating demons is himsaatmaka, injurious; they can be won over by ahimsa, non-injurious methods also. None can avert Rama to make a promise, nor ask him to deviate from it. Aware of this stubbornness of Rama, her heart felt a foreboding, and that love-blind Seetha started telling in a friendlily manner, in view of her friendship with Rama, that may disrupt soon.

3.9.2

अधर्मम् तु सुसूक्ष्मेण विधिना प्राप्यते महान् |
निवृत्तेन च शक्यो अयम् व्यसनात् कामजाद् इह ॥

"Gross unjust will accrue to any in an abstruse way if his indulgence is enkindled merely by his own desire, and in this world it is possible to fend them off, to have a recourse to justness...

mahaan, a dharmaH = gross injustice; su suukshmeNa vidhinaa = very, abstruse, way; praapyate = will be attained; ayam kaamajaat vyasanaat = this, by indulgence, by desire; iha shakyaH = in this world, it is possible; nivR^iittena = to one who fends it off.

For the first word adharma of Gorakhpur version, there are other words available in other mms like yastu dharmam tu and ayam dharma . The critical editions and also Dharmaakuutam puts it as ayam dharmaH susuuksmeNa vidhinaa praapyate mahaan... Instead of adharma, ayam dharma is there, which changes the negative attitude to positive Then this ayam dharmaH translates as 'this dharma, the duty of a prince, which you are going to take-up in the wake of promise given to sages, i.e., killing demons, without a valid reason, that which is righteous to you, can be performed in a different way...'

3.9.3

त्रीणि एव व्यसनानि अत्र कामजानि भवन्ति उत |
मिथ्या वाक्यम् तु परमम् तस्मात् गुरुतरा उभौ ॥पर दार अभिगमनम् विना वैरम् च रौद्रता |

"Only three self-gratifications, the definite products of desire, are there: one is speaking fallacious utterances, which itself is worse, and worst than the other two malefic self-gratifications, where the other two are the fascination for other's wife, and the cruelness without enmity... [3-9-3, 4a] Hunting, sleeping in daytime, abusing others, indulgence in women, three artistic impulses namely music, dance and drama, wasteful wandering, are the ten desire. Manu smriti.

3, 4a. atra = in there, in this world; kaamajaani vyasanaani triiNi eva = desire produced, self-gratifications, are three, only; uta bhavanti = there, they will be; mithyaa vaakyam tu paramakam = fallacious, utterances, is but, highest [worse]; para daara abhi gamanam = other's, wife, towards, drawing [fascination]; vinaa vairam raudrataa = without, enmity, also, furiousness [ cruelness]; ubhau tasmaat gurutarau = than, from the two above, weighty [worst.] mR^igayaakshaa= hunting game; divaa svapnaH= day dreaming - sleeping in daytime; pari vaada= abusing others; striyaomadaH= indulgence in women; taurya trikam=artistic impulses, three of them; vR^ithaa aTyaa ca= wasteful wandering, also; kaamajaH= desire produced; dashako guNaH= ten, traits.

Seetha is foretelling the triggering points in the course of Ramayana. The addictions or self-gratifying acts are defined as:

3.9.4

मिथ्या वाक्यम् न ते भूतम् न भविष्यति राघव ॥कुतो अभिलषणम् स्त्रीणाम् परेषाम् धर्म नाशनम् |

"The habit of telling specious words is not there with you in the past nor it will be there in future, oh, Raghava, then wherefrom the virtue-ruining desire for other's women can be there... [3-9-4b, 5a]

4b, 5a. mithyaa vaakyam na te bhuutam = fallacious, [habit of ] telling, not, to you, it was there; na bhavishyati = nor, it will be in future; dharma naashanam = virtue, ruinous; abhilaSaNam pareSaam striiNaam = desiring, other's, women; kutaH = wherefrom [it will be there to you.]

3.9.5

तव नास्ति मनुष्येन्द्र न च आभूत् ते कदाचन ॥मनस्यपि तथा राम न च एतत् विद्यते क्वचित् |
स्व दार निरतः च एव नित्यम् एव नृपात्मज ॥

"Oh, king, earlier this vile desire for other's women is absent in you, nor it is there now, unobserved is such a desire in any corner of your heart oh, prince, for you are always interested in your own wife...

5b, 6. manuSya indra = men's, king; tava = to you; etat = all this [desiring other's woman]; na asti = in you, not, is there [so far]; kadaacana na aabhuut = earlier, nor, it was there; Rama; tathaa manasi api kvachit na vidyate = like that, [in any corner] of your heart, even, not, observable; nR^iipa atmaja = oh, king's, son - oh, prince; [tvam = you]; nitym eva sva daara nirataH ca = always, thus, in your own, wife, interested, alone.

3.9.7

धर्मिष्टः सत्य सन्धः च पितुः निर्देश कारकः |
त्वयि धर्मः च सत्यम् च त्वयि सर्वम् प्रतिष्टितम् ॥

"You are conscientious, adherent of truth, and obliging father's orders, and in you virtue and truth, nay everything is established in you...

dharmiSTaH satya sandhaH ca = righteous, truth, adherent of, also; pituH nirdesha kaarakaH = father's, orders, obligor; tvayi dharma ca satyam cha = in you, is virtue, truth, also; sarvam tvayi pratiSTitam = all, in you, are established.

3.9.8

तच्च सर्वम् महाबाहो शक्यम् वोढुम् जितेइन्द्रियैः |
तव वश्य इन्द्रियत्वम् च जानामि शुभदर्शन ॥

"Oh, dextrous one, all this can possibly be shouldered by one with controlled senses, and oh, graceful one for a gaze, I am also aware of your sense control...

tat ca sarvam = that, also, all; mahaabaahuH = dextrous one; jita indriyaiH = controlled, senses; voDhum = to shoulder; shakyam = is possible; shubha darshana = oh, graceful, to gaze at; tava vashya indriyatvam = your, control, on senses; ca jaanaami = also, I know.

The compound mahaabaahoshakyam is also cleaved as mahaa baaho a + shakyam, meaning that 'your attributes are impossible to be known even by the self-controlled sages, but they are known to me...' so says Seetha.

3.9.9

तृतीयम् यद् इदम् रौद्रम् पर प्राण अभिहिंसनम् |
निर्वैरम् क्रियते मोहात् तत् च ते समुपस्थितम् ॥

"That third tendency to torture others' lives without enmity, that which will usually be effectuated unwarily, has now suddenly chanced before you...

nir vairam = without, enmity; yat idam raudram = that which, this, dangerous; para praaNa abhi himsanam = other's, lives, torturing; kriyate mohaat = will be done, unwarily; tat ca tR^iitiiyam [vyasanam] te samupasthitam = that, even, the third [tendency,] to you, [suddenly] chanced before you.

3.9.10

प्रतिज्ञातः त्वया वीर दण्डकारण्य वासिनाम् |
ऋषीणाम् रक्षणार्थाय वधः संयति रक्षसाम् ॥

"Intending to safeguard the sages you have promised the dwellers in Dandaka forest, oh, valiant one, that you would eliminate demons in a fight...

viira = o, valiant one; dandaka araNya vaasinaam = Dandaka, forest, dwellers; R^iSiiNaam = of sages; rakshaNa arthaaya = safeguarding, intending to; samyati rakshasaam vadhaH = in a fight, of demons, elimination; tvayaa pratij~naataH = by you promised.

3.9.11

एतन् निमित्तम् च वनम् दण्डका इति विश्रुतम् |
प्रस्थितः त्वम् सह भ्रात्रा धृत बाण शराअसनः ॥

"Only in this respect you have started towards the well-known Dandaka forest along with your brother, and wielding bow and arrows...

etat nimittam ca = in this, respect, only; tvam dhR^ita baaNa sharaaasanaH = you, wielding, arrows, bow; saha bhraatraa = along with, your brother; dandakaa iti vi shrutam = Dandaka, thus, well known; vanam = forest; prasthitaH = started to.

3.9.12

ततः त्वाम् प्रस्थितम् दृष्ट्वा मम चिन्त आकुलम् मनः |
त्वत् वृत्तम् चिन्तयन्त्या वै भवेत् निःश्रेयसम्
हितम् ॥

"Then on seeing your starting my mind is apprehensively upset, on verily reflecting about your bearing there appears to be no beneficial good for you...

tataH tvaam prasthitam dR^iSTvaa = then, you, on starting, on seeing; mama manaH cinta aakulam = my, mind, with apprehension, is upset; tvat vR^ittam cintayantyaa vai = your, bearing, on reflecting, verily; bhavet niH shreyasam hitam = will be, no, beneficial, good.

This last compound of second foot where nisH shreyasam hitam is available in Gorakhpur version. In Eastern version it is bhaven niHshreyasam hi tat and in other older scripts it is: tvaam caiva prasthitam dR^iShTvaa raama cintaaluma manaH| sarvataH cintayantyaa me tava niHshreyasam nR^ipa|| Dharmaakuutam puts this wording as: niHshreyasam mahat. It is similar in critical editions also bhaven niHshreyasa.n hitam Dharmaakuutam defines this expression as, anena bhartR^iu hitakaariNyaa bhaaryayaa shreyo bhavatiiti suucitam|| In any way, Seetha's contemplation is, "you abide by your oath given to sages, and thus kill the demons. But without a cause you do not proceed to eliminate. If a cause for quarrel is to be there, that will be due to me. If I become the cause and depart you, you cannot survive without me, for you are not a polygamist. So how all these factors like your promise, monogamy, and eliminating demons, can be resolved by you? Thus I am thinking along with the associated troubles which you are going to undergo..."

3.9.13

न हि मे रोचते वीरः गमनम् दण्डकान् प्रति |
कारणम् तत्र वक्ष्यामि वदन्त्याः श्रूयताम् मम ॥

"Oh, brave one, your going towards Dandaka forest is not delightful to me, I tell the cause for that and listen to it as I tell...

viiraH = oh, brave one; dandakaan prati gamanam na hi me rocate = Dandaka, towards, going, not, verily, to me, delightful; kaaraNam tatra vakshyaami = cause, in that respect, I tell; vadantyaaH shruuyataam mama = as I tell, you may listen, of my [talk.]

3.9.14

त्वम् हि बाण धनुष्पाणिः भ्रात्रा सह वनम् गतः |
दृष्ट्वा वन चरान् सर्वान् कच्चित् कुर्याः शर व्ययम्
॥

"Indeed on entering the forest along with your brother, and wielding bow and arrows, seeing the forest ramblers there, won't you deplete arrows on all of them...

14 .tvam hi baaNa dhanusH paaNiH = you [with,] indeed, arrows, bow; bhraatraa saha = brother, along with; vanam gataH = forest, on entering; dR^iSTvaa vana caraan = on seeing, forest, ramblers; sarvaan = all of them; kaccit kuryaaH = something, you do isn't it; shara = arrow; vyayam = depletion.

3.9.15

क्षत्रियाणाम् इह धनुर् हुताशस्य इन्धनानि च |
समीपतः स्थितम् तेजो बलम् उच्छ्ह्रयते भृशम् ॥

"The bow of warrior and the fuel of a burning fire if available within their reach, they immensely enhance their strength...

kshatriyaaNaam = for Kshatriya-s; samiipataH sthitam dhanuH = in within the reach, available, bow; huta ashasya = for a burning fire; indhanaani ca = fuel, even; tejaH = luminosity; balam = strength; ucChrayate = enhances; bhR^isham = immensely.

3.9.16

पुरा किल महाबाहो तपस्वी सत्य वाक् शुचिः |
कस्मिन् चित् अभवत् पुण्ये वने रत मृग द्विजे ॥

"Once upon a time, oh, dextrous one, there was a pious and true worded hermit in some merited forest that was wonted by animals and birds...

mahaabaahuH = oh dextrous one; puraa = once; puNye rata mR^iiga dvije = in a merited [forest,] wonted by, animals, birds; kasmincit vane = in some, forest; satya vaak shuciH tapasvii abhavat kila = true, worded, pious, sage, was there, indeed.

3.9.17

तस्य एव तपसो विघ्नम् कर्तुम् इन्द्रः शचीपतिः |
खड्ग पाणिः अथ आगच्छ्हत् आश्रमम् भट रूप धृक् ॥

"Then Indra came to that hermitage handling a sword, and donning a soldier's guise, to cause hindrance to that hermit's ascesis...

atha = then; shaciipatiH = Indra; tasya eva tapasaH vighnam kartum = his, that, ascesis, hindrance, to cause; bhaTa ruupa dhR^it = soldier, guise, on donning; khaDga paaniH = sword, handling; aagacChat aashramam = came, to hermitage.

3.9.18

तस्मिन् तत् आश्रम पदे निहितः खड्ग उत्तमः |
स न्यास विधिना दत्तः पुण्ये तपसि तिष्ठतः ॥

"Indra gave that best sword to store, there in that hermitage to that sage who is lasting in his ascesis, on a redeemable basis...

tasmin tat aashrama pade = there, in that, hermitage; puNye tapasi tiSTataH = in ascesis, to sage, one lasting in; saH khaDga uttamaH nihitaH = he, that best, sword, kept with sage; nyaasa vidhinaa dattaH = in a redeemable, basis, it is given.

3.9.19

स तत् शस्त्रम् अनुप्राप्य न्यास रक्षण तत्परः |
वने तु विचरति एव रक्षन् प्रत्ययम् आत्मनः ॥

"On receiving that sword, he who is duteous in guarding the entrustment, moved about in the forest always handling the sword, to safeguard the confidence reposed in him...

saH tu = he, but; tat shastram anupraapya = he, that, weapon, on receiving; rakshan pratyayam aatmanaH = to safeguard, confidence reposed, in him; nyaasa rakshaNa tatparaH = entrustment, guarding, duteous one; vane tu = in forest, but; [sa aayudhaH = with weapon;] vicarati eva = moved about, thus.

3.9.20

यत्र गच्छ्हति उपादातुम् मूलानि च फलानि च |
न विना याति तम् खड्गम् न्यास रक्षण तत्परः ॥

"Wherever that dedicated guardian of that entrustment goes, even to obtain tubers or fruits, he did not go without that sword...

nyaasa rakshana tatparaH = entrustment, to guard, one who is dedicated to; upaadaatum muulaani ca phalaani ca = to obtain, tubers, even, fruits, too; tam yatra gacChati = he, wherever, goes; na khadgam vinaa = not, sword, without; yaati = goes, he.

3.9.21

नित्यम् शस्त्रम् परिवहन् क्रमेण स तपोधनः |
चकार रौद्रीम् स्वाम् बुद्धिम् त्यक्त्वा तपसि निश्चयम्
॥

"Carrying that sword always, that hermit slowly made his own faculty infuriated, loosing determination in ascesis...

nityam shastram parivahan = always, sword, on carrying; krameNa = slowly; saH tapaH dhanaH = he, [by ascesis rich one] that hermit; cakaara raudriim svaam buddhim = made, infuriated, own, faculty; tyaktvaa tapasi nishcayam = loosing, in penance, determination.

3.9.22

ततः स रौद्र अभिरतः प्रमत्तो अधर्म कर्षितः |
तस्य शस्त्रस्य संवासात् जगाम नरकम् मुनिः ॥

"Then with the constant association of that weapon that sage gradually became inadvertent, and smitten by vice he went to hell...

tataH = then; tasya shastrasya samvaasaat = with that, weapon's, constant association; raudra abhirataH = in cruelty, delighted; saH muniH = he, that sage; pramattaH = inadvertent; adharma karshitaH = un-virtue, smitten by; jagaama narakam = went to, hell.

3.9.23

एवम् एतत् पुरा वृत्तम् शस्त्र संयोग कारणम् |
अग्नि संयोगवत् हेतुः शस्त्र संयोग उच्यते ॥

"Thus, all this happened earlier, only owing the reason of associating with a weapon constantly, and the sequel of constant association with weapon is as good as constant association with fire...

puraa etatat = once, all this; shastra samyoga kaaraNam = by weapon's, [constant] association, reason of - falling in to hell; vR^ittam = happened; shastra samyoga = with weapon, association; agni samyogavat hetuH = with fire, associating, sequel of; ucyate = said to be [as good as.]

3.9.24

स्नेहात् च बहुमानात् च स्मारये त्वाम् न शिक्षये |
न कथंचन सा कार्या गृहीत धनुषा त्वया ॥बुद्धिः वैरम् विना हन्तुम् राक्षसान् दण्डक आश्रितान् |
अपराधम् विना हन्तुम् लोको वीर न कामये ॥

"In affinity and in respect I am reminding but not tutoring you, and in anyway improper is that thought of yours to wield your bow to kill the demons dwelling in Dandaka without any enmity, oh, brave one, undesirable is the killing of offenceless...

24, 25. snehaat ca = in affinity, also; bahumaanaat ca = in respect, also; smaaraye tvaam = reminding you; na shikshaye = not, tutoring; gR^ihiita dhanuSaa tvayaa = wielding, bow, by you; vinaa vairam = without, enmity; daNDaka aashritaan raakshasaan = Dandaka forest, dwellers, demons; hantum = to kill; saa buddhiH = that, thought; kathamcana = in anyway; na kaaryaa = not, to be done [improper]; viira = brave one; aparaadham vinaa = offence, without; lokaan hantum na kaamaye = people, to kill, not, desirable.

3.9.26

क्षत्रियाणाम् तु वीराणाम् वनेषु नियतात्मनाम् |
धनुषा कार्यम् एतावत् आर्तानाम् अभिरक्षणम् ॥

"For the valiant Kshatriya-s who are inclined in forests heartily, the purpose of the bow is this much 'safeguarding the sufferers...'

vaneSu niyata aatmanaam = in forests, who are inclined, heartily; viiraaNaam kshatriyaaNaam = for valiant, Kshatriya-s; aartaanaam abhirakshaNam = sufferers, safeguarding; etaavat = to this point; dhanuSaa kaaryam = of bow, is the purpose.

There are some conflicting reviews on this stanza. It is said in the first foot vaneSu niyata aatmaanaam But older mms contain sva dharmeSu nirata aatmaanaam will be found, while Dharmaakuutam and Eastern versions have it as vaneSu nirata only. This Gorakhpur version and critical editions are having as vaneSu niyata The meaning in other versions is that Kshatriya-s should delight in their class-oriented righteousness, even when in forests. Thus Seetha's thinking is that they should live like hermits in forests, without resorting to the warring attributes of Kshatriya class. In the second foot she says that the function of bow is limited to 'safeguard the suffering lot...' In the next chapter at 3-10-3, Rama retorts with the same expression in answering Seetha.

3.9.27

क्व च शस्त्रम् क्व च वनम् क्व च क्षात्रम् तपः क्व च |
व्याविद्धम् इदम् अस्माभिः देश धर्मः तु पूज्यताम्
॥

"Where that weapon? Where this forest? Where the principles of Kshatriya? And where is sageness? All this is inconsistent... let us esteem the laws of the land...

kva ca shastram = where, the weapon; kva ca vanam = where, the forest; kva ca kSaatram = where, Kshatriya principles; tapaH kva ca = where, the sageness; vyaaviddham idam = inconsistent, is this; asmaabhiH = by us; desha dharmaH tu = country's order, alone; puujyataam = be esteemed.

3.9.28

तदार्य कलुषा बुद्धिः जायते शस्त्र सेवनात् |
पुनर् गत्वात् तत् अयोध्यायाम् क्षत्र धर्मम् चरिष्यसि
॥

"Weapon admiring mind becomes maligned with avariciousness, you may therefore follow the tenet of Kshatriya-s on going to Ayodhya again...

shastra sevanaat = weapon, who admire; buddhiH kadaarya kalushaa jaayate = mind, with avariciousness, maligned, it becomes; punaH gatvaat ayodhyaayaam = again, on going, to Ayodhya; kshatra dharmam cariSyasi = Kshatriya, tenets, you can follow.

3.9.29

अक्षया तु भवेत् प्रीतिः श्वश्रू श्वशुरयोः मम |
यदि राज्यम् हि संन्यस्य भवेत् त्वम् निरतो मुनिः ॥

"Everlasting satisfaction will be there to my father-in-law and mothers-in-laws, on your becoming a devout sage even after forfeiture of kingdom...

a kshayaa tu bhavet priitiH = un, diminishing, will be, satisfaction; shvashruu = to father-in-law; shvashurayoH = to mothers-in-law; mama = of mine; yadi raajyam parityajya = even if, kingdom, is forfeit; tvam bhavet nirataH muniH = you have, become, devout, sage.

3.9.30

धर्मात् अर्थः प्रभवति धर्मात् प्रभवते सुखम् |
धर्मेण लभते सर्वम् धर्म सारम् इदम् जगत् ॥

"From virtuousness prosperity emanates, from righteousness happiness, and by honourableness all are achieved, and this universe is the essence of probity...

dharmaat arthaH prabhavati = from virtuousness, prosperity, emanates; dharmaat prabhavate sukham = from righteousness, originates, happiness; dharmeNa labhate sarvam = by honourableness, achieved, are all; dharma saaram idam jagat = probity's, essence, this universe is.

3.9.31

आत्मानम् नियमैः तैः तैः कर्षयित्वा प्रयत्नतः |
प्राप्यते निपुणैः धर्मो न सुखात् लभते सुखम् ॥

"Experts will make efforts to exhaust their own selves with those and those principles, thus they realise sublimity... unachievable is pleasure by pleasuring alone...

nipuNaiH = by experts; aatmaanam = their own selves; taiH taiH = with those, those; niyamaiH = principles; prayatnataH = making efforts; karSayitvaa = by exhausting; dharmaH = dharma - sublimity; praapyate = will be realized; na sukhaat labhyate sukham = not, by pleasuring, achievable, is pleasure.

3.9.32

नित्यम् शुचि मतिः सौम्य चर धर्मम् तपो वने |
सर्वम् हि विदितम् तुभ्यम् त्रैलोक्यम् अपि तत्त्वतः ॥

"Always tread along the righteousness with a pure mind, oh, gentle one, and specially in these sagely forests... you know everything in all the three worlds, in all its nuances...

saumya = oh, gentle one; nityam shuci matiH = always, with pure, mind; tapaH vane = in sagely, forests; dharmam cara = righteousness, tread; trailokyam sarvam api = about three worlds, all, even; tubhyam tattvataH viditam = to you, in its nuances, known.

3.9.33

स्त्री चापलात् एतत् उदाहृतम् मे
धर्मम् च वक्तुम् तव कः समर्थः |
विचार्य बुद्ध्या तु सह अनुजेन
यत् रोचते तत् कुरु म अचिरेण ॥

"I cite all this with my womanly waver, and who is capable to talk to you about dharma? Ponder mindfully along with your brother, and what that is appropriate, you do it...but not belatedly... [3-9-33] This particular chapter is an interesting juncture in Ramayana, where Seetha reminds about the question of triggering cause for Rama's waging a war against demons. Seetha's doubt is well explained in Dharmaakuutam, the encyclopaedic commentary on Ramayana. A number of pages are allotted there for this chapter, and it is said there, that if Seetha is said to be self-contradictory in telling Rama that bow and arrows are a must to Kshatriya-s to protect the helpless when saying 'safeguard the sufferers, then only Kshatriya-s should use their bow..." as at verse 3-9-26 above, and also questioning immediately at 3-9-27, 'where the Kshatriya dharma, where the hermit's way of living...' etc., dharmaakuutam says not so. She is not contradicting herself in her statements, but asking Rama to have a cause, without resorting to weaponry against those demons, in a straightforward way. ataH tad rakShaNaaya aayudhamna graahyam iti etad abhipraayakatvaat || She is inquisitive to know why Rama alone shall raise the bow and arrows against some demons hurting some sages. These sages are having super powers and Indra like celestial chiefs are coming to these sages to take them to heaven with their mortal bodies. Can't they eliminate these demons? But these super hermits are not going to heaven, which is the minimum ambition of any penance, but requesting Rama to protect them from demons. And Rama obligingly started to wage this unilateral war, where any war requires a triggering point. Can't the super sages eliminate these demons, with their powers acquired by their penances? This is the question of Seetha. For this, Rama replies so convincingly in the next chapter, saying that the sages cannot issue forth a curse at the demons, in the course of their penance. Sage Vishvamitra, though being a furious sage, once sought the help of Rama to counter the Demoness Tataka. And Rama rendered it. Now also these sages do not waste their powers at the mischievous demons, but ask Rama to safeguard their interests, for Rama is the king, whether he may be in capital or in forests. Secondly, Rama is subjected to the throne of Ayodhya, now being held by his brother Bharata, and as a loyalist to that throne, Ram should act in accordance with the rules of his kingdom. This area Dandaka forests is under the ambit of their own kingdom. So Rama has to perform the deeds suitable to their kingdom. When killing Vali, Rama speaks to Vali -- "all this area is under our kingdom, now held by Bharata, and it is my duty to act in accordance with the decree of that throne..." "Regarding the cause, Seetha's doubt comes true and she alone becomes the ultimate cause for Rama, to wage the final war with Ravana.

strii caapalaat etat udaahritam me = women's, wavering, all this, cited, by me; dharmam ca vaktum tava = of righteousness, to speak, to you; kaH samartha = who is, capable; vicaarya buddhyaa = ponder, mindfully; saha anujena = with, your brother; yat rocate = what, appropriate; tat kuru = that, you do; ma acireNa = not, belatedly.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे नवमः सर्गः

Sarga 10

4.10.1

वाक्यम् एतत् तु वैदेह्या व्याहृतम् भर्तृ भक्त्या |
श्रुत्वा धर्मे स्थितो रामः प्रत्युवाच जानकीम्
॥

On hearing all of the words said by Vaidehi, in adoration of her husband, he who abides by virtue alone that Rama replied Janaki.

bhartR^i bhaktyaa = husband, in adoration of; vaidehyaa vyaahR^itam = by Vaidehi, said; etat vaakyam tu = all, words, but; shrutvaa = on hearing; dharme sthitaH raamaH = by virtue, abides, Rama; prati uvaaca jaanakiim = in turn, said [replied,] to Janaki.

4.10.2

हितम् उक्तम् त्वया देवि स्निग्धया सदृशम् वचः |
कुलम् व्यपदिशन्त्या च धर्मज्ञे जनक आत्मजे ॥

"You have said beneficial, friendlily words that are seemlier to your disposition, oh, lady, which are apt to speak of your familial brought up, for you are the daughter of virtue-knowing Janaka.

devi = oh, lady; dharmaj~ne janaka aatmaje = oh, virtue-knower, Janaka's, daughter; kulam vyapadishantyaa [vi apa dish] ca = familial [greatness,] that speak of; snigdhayaa tvayaa hitam sadR^isham vacaH uktam = friendlily, by you, beneficial words, befitting to your [disposition]; is said.

4.10.3

किम् नु वक्ष्यामि अहम् देवि त्वया एव उक्तम् इदम् वचः |
क्षत्रियैः धार्यते चापो न आर्त शब्दो भवेद्
इति ॥

"What more shall I say, oh, lady, since it is said that 'a warrior handles a bow so that misery's tears cease to flow...' and this saying is iterated even by you...

devi = o, lady; aham kim nu vakSyaami = I, what [more,] verily, can I say; aarta shabdaH na bhavet iti = wailer's, yowl, shall not, be there, thus [misery's tears shall cease to flow -- Griffit]; kSatriyaiH dhaaryate caapaH = Kshatriya-s, handle, bow; idam vacaH tvayaa eva uktam = this, word, by you, alone [perhaps,] said [iterated.]

4.10.4

ते च आर्ता दण्डकारण्ये मुनयः संशित व्रताः |
माम् सीते स्वयम् आगम्य शरण्याः शरणम् गताः ॥

"Oh! Seetha, those shleterable sages of Dandaka forest have approached me sombrely on their own, and thus they came into my refuge...

siite = oh! Seetha; samshita vrataaH = sages, resolute, in practises; sharaNyaaH daNDakaaraNye te munayaH = those that are shelteable, in Dansaka forest, those sages; aartaa svayam aagamya = sombrely, on approaching; maam sharaNam gataaH = my, refuge, they have gone in [came into.]

4.10.5

वसन्तः काल कालेषु वने मूल फल अशनाः |
न लभन्ते सुखम् भीरु राक्षसैः क्रूर कर्मभिः ॥

"Subsisting on fruits and tubers, living at all the time in forests those sages are not getting quietude, as they are scared by the demons with invidious deeds...

muula phala ashanaaH = tubers, fruits, eaters of; vasantaH kaala kaaleSu vane = living, time, after times [in all times,] in forest; kruura karmabhiH raakSasaiH bhiiru = with invidious, deeds, by demons, scared; sukham na labhante = quietude, not getting.

4.10.6

भक्ष्यन्ते राक्षसैः भीमैः नर मांसोपजीविभिः |
ते भक्ष्यमाणा मुनयो दण्डकारण्य वासिनः ॥अस्मान्
अभ्यवपद्य इति माम् ऊचुर् द्विज सत्तमाः |

"The sages dwelling in Dandaka forest are being eaten away by fiendish demons that subsist on human flesh, and while being eaten away like that those eminent Brahmans have said to me, "please come to our rescue..." [4-10-6,7a]

6, 7a. munayaH daNDakaaraNya vaasinaH = sages, in Dandaka forest, dwellers; bhiimaiH nara maaMsopajiivibhiH = fiendish, on human, felsh, that subsist; raakSasaiH bhakSyante = by demons, are being eaten; te bhakSyamaaNaa = they, while being eaten; dvija sattamaaH = Brahmans, the eminet ones; asmaan abhyavapadya [abhi ava pad] = us, [to take possession of us] come to rescue; iti = thus as; maam uucur = to me, said.

4.10.7

मया तु वचनम् श्रुत्वा तेषाम् एवम् मुखात् च्युतम् ॥कृत्वा वचन शुश्रुषाम् वाक्यम् एतत् उदाहृतम्
|
प्रसीदन्तु भवन्तो मे ह्रीः एषा तु मम अतुला ॥यद् ईदृशैः अहम् विप्रैः उपस्थेयैः उपस्थितः
|

"This way when I have heard the words voiced by them, I comforted them verbally and avouched this way, "Be gracious to me... you all... by which reason I am being addressed this way by this kind of eminent Brahmans, whom I should have actually addressed my self, this indeed is a dishonour for me... [4-10-7b, 8, 9a]

7b, 8, 9a. evam teSaam mukhaat cyutam vacanam shrutvaa = this way, from their, mouth, fel, words, on hearing; mayaa tu = by me, but; kR^itvaa vacana shushruSaam = on making, vocal, vassalage - comforting them verbally; vaakyam etat udaahR^itam = sentence, this one, avouched; prasiidantu me bhavantaH = be gracious, to me, you all; aham yat [kaaraNaat] = I am, by which [reason]; upastheyaiH iidR^ishaiH vipraiH = those that are to be served, this kind of, [eminent] Brahamnas; upasthitaH = they came to my fore; eSaa mama atulaa hriiH hi = this, for me, immense, shame/dishonour, indeed.

4.10.9

किम् करोमि इति च मया व्याहृतम् द्विज संनिधौ ॥सर्वैः एव समागम्य वाक् इयम् समुदाहृता |

"Then I said before the Brahmans, "what shall I do?" All of them thus thronged and spoke this word. [4-10-9b, 10a]

9b, 10a. kim karomi iti ca = what, I shall do, thus, also; mayaa vyaahR^itam dvija sannidhau = by me, said, in Brahmins', in front of; sarvaiH eva samaagamya = all, thus, thronging; vaak iyam sam udaahR^itaa = word, this, spoke out.

4.20.10

राक्षसैः दण्डकारण्ये बहुभिः काम रूपिभिः ॥अर्दिताः स्म भृशम् राम भवान् नः तत्र रक्षतु |

"Many of the guise changing demons are outrightly torturing us in Dandaka forest, hence in that context you shall protect us... [4-10-10b, 11a]

10b, 11a. raama = oh! Rama; daNDakaaraNye bahubhiH kaama ruupibhiH raakSasaiH = in Dandaka forest, many of the, guise-changing, demons; bhR^isham arditaaH sma = outrightly, tortured, we are; bhavaan tatra rakshatu naH = you, us, there in that, context protect, us.

4.10.11

होम काले तु संप्राप्ते पर्व कालेषु च अनघ ॥धर्षयन्ति सुदुर्धर्षा राक्षसाः पिशित अशनाः |

"Those resistless carnivorous demons, oh, merited Rama, will descend exactly at the time of fire oblations, or on propitious times like full or new moons to persecute us... [4-10-11b, 12a]

11b, 12a. anagha = oh, merited one Rama; su dur dharSaa = highly, resistless ones; pishita ashanaaH = flesh, eating [carnivorous]; raakSasaaH = demons; homa kaale tu = at oblation, times, but; parva kaaleSu ca = on propitious, times, also; sampraapte = chancing, descend on; dharSayanti = they will be persecuting.

4.10.12

राक्षसैः धर्षितानाम् च तापसानाम् तपस्विनाम् ॥गतिम् मृगयमाणानाम् भवान् नः परमा गतिः |

"We the ascetics being assaulted thus are aggrieved, and when we searched for a recourse you chanced as our ultimate course... [4-10-12b, 13a]

12b, 13a. raakSasaiH dharSitaanaam ca = by demons, being assaulted, too; taapasaanaam tapasvinaam = aggrieved, ascetics; gatim mR^igaya maaNaanaam = recourse, searching, those that are searching; bhavaan = you are; naH = for us; paramaa gatiH = ultimate, course [we chanced on you.]

4.10.13

कामम् तपः प्रभावेण शक्ता हन्तुम् निशाचरान् ॥चिरार्जितम् न च इच्छ्हामः तपः खण्डयितुम् वयम्
|

"We by the efficacy of our ascesis are surely capable to eradicate those demons, but we do not wish to shorten the effect of our long earned merit of ascesis... [4-10-13b, 14a]

13b, 14a. vayam tapaH prabhaaveNa = we are, by our ascesis, efficacy of; hantum nishaacaraan = kaamam shakaaH = to eradicate, demons, surely, we are capable of; tu = but; cira arjitam tapaH = for a long time, earned, ascesis [ the effect of]; na ca icChaamaH khaNDayitum = not, also, we wish, to cut short, waste;

4.10.14

बहु विघ्नम् तपो नित्यम् दुःश्चरम् चैव राघव ॥तेन शापम् न मुंचामो भक्ष्यमाणाः च राक्षसैः
|

"Many hurdles are always there in our practice of ascesis, and even the ascesis have become impracticable, oh, Raghava, thus though being eaten away by the demons we are not issuing any curse... [4-10-14b, 15a]

14b, 15a. Raghava; tapaH nityam bahu vighnam = ascesis, always, with many hurdles; duH caram ca eva = impracticable, also, like that; tena = by the reason of it; raakSasaiH bhakSyamaaNaaH = though being eaten away, by demons; shaapam na muncaamaH = thus, curse, not, issued.

4.10.15

तद् अर्द्यमानान् रक्षोभिः दण्डकारण्य वासिभिः ॥रक्ष नः त्वम् सह भ्रात्रा त्वम् नाथा हि वयम्
वने |

"Thereby, you along with your brother protect us that are being persecuted by the demons dwelling in Dandaka forest as you alone are the protector of ours in these forests...'so said sages to me... [4-10-15b, 16a]

15b, 16b. tat = thereby; daNDakaaraNya vaasibhiH rakSobhiH = Dandaka forest, dwellers, by demons; ardyamaanaan = being persecuted; naH = us; saha bhraatraa tvam rakSa = with, brother you, protect; vayam vane tvam naathaa hi = we, in forest, you, as protector, we have you isn't it.

4.10.16

मया च एतत् वचः श्रुत्वा कार्त्स्न्येन परिपालनम् ॥ऋषीणाम् दण्डकारण्ये संश्रुतम् जनकाअत्मजे
|

"On hearing all those words, oh, Seetha, I promised complete protection to the sages of Dandaka forests... [4-10-16b, 17a]

16b, 17a. janaka aatmaje = Janaka's, daughter - oh, Seetha; mayaa ca etat vacaH shrutvaa = by me, also, all these, words, on hearing; daNDakaaraNye R^iSiiNaam = in Dandaka forests, to sages; kaartsnyena paripaalanam samshrutam = complete, protection, promised.

4.10.17

संश्रुत्य न च शक्ष्यामि जीवमानः प्रतिश्रवम् ॥मुनीनाम् अन्यथा कर्तुम् सत्यम् इष्टम् हि मे
सदा |

"Having promised to the sages it is incapable of me to implement it otherwise while I am alive... truth is dearer to me, isn't it... [4-10-17b, 18a]

17b, 18a. samshrutya = having promised; jiivamaanaH = while alive; muniinaam prati shravam = to sages, what that is promised; anyathaa kartum na shakSyaami = otherwise, to implement, not, capable of; me sadaa satyam iSTam hi = always, truth, is dearer, to me, isn't it.

4.10.18

अपि अहम् जीवितम् जह्याम् त्वाम् वा सीते स लक्ष्मणाम् ॥न तु प्रतिज्ञाम् संश्रुत्य ब्राह्मणेभ्यो
विशेषतः |

"I may forfeit my life, forgo Lakshmana, or even forsake you but not a promise, that too especially made to Brahmans, and having promised I can never go back... [4-10-18b, 19a]

18b, 19a. siite = Seetha; aham jiivitam api = I, life, even; sa lakSmaNaam = with, Lakshmana; tvaam vaa = you, either; jahyaam = I leave off; tu = but; pratij~naam = promise; visheSataH braahmaNebhyaH = especially, to Brahmans; samshrutya = having promised; na tu = never [I will never go back.]

4.10.19

तत् अवश्यम् मया कार्यम् ऋषीणाम् परिपालनम् ॥अनुक्तेन अपि वैदेहि प्रतिज्ञाय कथम् पुनः |

"By that reason, oh, Seetha, even if I am unasked, safeguarding sages is definitely to be done by me, how then it is undone when given a promise... [4-10-19b, 20a]

19b, 20a. vaidehi = oh, Vaidehi; tat = by that reason; an uktena api = not, asked [by sages,] even if; R^iSiiNaam pari paalanam = of sages', safeguarding; mayaa avashyam kaaryam = by me, definitely, to be done; pratij~naaya katham punaH = having, how, then [to not to do.]

4.10.20

मम स्नेहात् च सौहार्दात् इदम् उक्तम् त्वया वचः ॥परितुष्टो अस्मि अहम् सीते न हि अनिष्टो
अनुशास्यते |

"With your friendship and good-heartedness you say these words, oh, Seetha, I am contended... uninterested ones do not forewarn, indeed... [4-10-20b, 21a]

20b, 21a. siite = oh, Seetha; mama snehaat sauhaardaat ca = in my, friendship, good-heartedness, also; idam vacaH uktam tvayaa = this, word, is said, by you; parituSTaH asmi aham = contented, I am; an iSTaH na anushaasyate hi = uninterested ones, not, forewarns, indeed.

4.10.21

सदृशम् च अनुरूपम् च कुलस्य तव शोभने |
सधर्म चारिणी मे त्वम् प्राणेभ्यो अपि गरीयसी ॥

"Appropriate and seemly is your word of caution to your bloodline, oh, graceful Seetha, you are the co-pursuer in dharma with me, hence you are loftier to me than my own lives..." So said Rama to Seetha. [4-10-21b, c]

21b, c. tava kulasya ca, shobhane = for your, bloodline, oh, graceful one; sadR^isham anuruupam ca = appropriate, seemly, also; me sa dharma caariNii = with me, virtue, wife the pursuer; tvam praaNebhyaH api gariiyasii = you are, by [my] lives, even, loftier one.

4.10.22

इति एवम् उक्त्वा वचनम् महात्मा
सीताम् प्रियाम् मैथिल राज पुत्रीम् |
रामो धनुष्मान् सह लक्ष्मणेन
जगाम रम्याणि तपो वनानि ॥

That exalted soul Rama on saying those words to Seetha, his dear wife and the daughter of Janaka, wielding his bow proceeded further with Lakshmana to the picturesque woodlands of hermits.

mahaatmaa = exalted-soul; raamaH = Rama; priyaam maithila raaja putriim siitaam = to dear one, Mithila, king's, daughter, to Seetha; iti evam uktvaa vacanam = thus, that way, on saying, words; dhanuSmaan = bow-wielder; saha lakSmaNena = with, Lakshmana; ramyaaNi tapo vanaani jagaama = to picturesque, hermits, woodlands, went to.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे दशमः सर्गः

Sarga 11 (part 1 of 2)

4.11.1

अग्रतः प्रययौ रामः सीता मध्ये सुशोभना |
पृष्ठतः तु धनुष्पाणिः लक्ष्मणः अनुजगाम ह ॥

Rama travelled ahead while the glorious Seetha in middle, and wielding bow Lakshmana followed them on the rear.

agrataH prayayau raamaH = ahead, travelled, Rama; siitaa madhye su shobhanaa = Seetha, in middle, very, glorious one; pR^iSThataH tu dhanuS paaNiH = rear, lakSmaNaH Lakshmana, but, bow, wielding; anu jagaama ha = following on, journeyed, verily.

This verse is commented specially by the ancient narrators. It is said that Om, praNava is reflected in this verse. The Om is the compound of three letters a + u + ma, and the first letter in the verse is a , in a + grataH. The second letter of Om, i.e., u is u in su sobhanaa. Other versions may read this as su madhyamaa , even then this u is there. The letter before last word ha is ma , as in jagaa ma . These three letters put together are Om. So the three, Rama, Lakshmana, Seetha are compared with these three letters of Om.

Vishnu/Rama is in letter a and he is coursing ahead, agrartaH prayayau , followed by u, Lakshmi/Seetha, who is an embodiment of the Absolute's karuNa , benevolence, as said at lakshmyaa kaaruNya ruupayaa And she is the illusory aspect of that Absolute, Maya, yaamaa ye m� , and being so, she will be the veil in between that Absolute and Innate Soul. The last letter ma is makaaro jiiva vaacaka, makaaro daasa vaacaka, is the sign for the servitude of the Innate Soul to the Absolute. That is what Lakshmana is.

And anu jagaama means that which follows without any I-ness or Mine-ness as a total surrender, kainkarya . This agrataH prayayau raamaH is said to be the leadership quality of Soul, or Rama, where he does it himself without preaching, like Krishna. Previously when they entered forests, Lakshmana was leading and showing the way, as a dutiful servant. During next phase all three walked in line. Now, Rama wanted to wage war with demons, thus he leads the way, keeping Seetha in centre, followed and guarded by Lakshmana. This is the view point of the sages following them, for they the sages always meditate about that Absolute, in terms of Om, and these three appeared as the three letters of Om.

4.11.2

तौ पश्यमानौ विविधान् शैल प्रस्थान् वनानि च |
नदीः च विविधा रम्या जग्मतुः सह सीतया ॥

They proceeded while seeing diverse mountain terraces, forests, and diversely enchanting rivers too, along with Seetha.

tau = those two, Rama and Lakshmana; vividhaan shaila prasthaan = diverse, mountain, terraces; vanaani ca = forests, also; vividhaa ramyaaH nadiiH ca = rivers, too; pashyamaanau = while seeing; siitayaa saha jagmatuH = Seetha, along with, they proceeded.

4.11.3

सारसान् चक्रवाकां च नदी पुलिन चारिणः |
सरांसि च सपद्मानि युतानि जलजैः खगैः ॥

Beholding the rivers that have water-birds like saarasa, chakravaaka that move on their sandbanks, and also the lakes that contain lotuses and water born birds, they moved on.

nadii pulina caariNaH = on rivers, sandbanks, moving; saarasaan cakravaakaam ca = saarasa water-birds, chakrvaka water-birds, also; sa padmaani = with, lotuses; jala jaiH khagaiH yutaani = water, born, birds, having; saraamsi ca = lakes, also.

4.11.4

यूथ बद्धाम् च पृषतान् मद उन्मत्तान् विषाणिनः |
महिषाम् च वराहाम् च गजाम् च द्रुम वैरिणः ॥

The moved on watching spotted deer banded in herds, the wild boars, large horned buffaloes maddened in virility, and the ruttish elephants rending trees like their enemies.

yuutha baddhaam ca = in herds, banded, also; pR^iSataan = spotted deer; mada unmattaan = by virility, maddened; viSaaNinaH mahiSaam ca = large horned, buffaloes, also; varaahaam ca = wild boars; gajaam ca druma vairiNaH = elephants, too, that are trees', animals.

4.11.5

ते गत्वा दूरम् अध्वानम् लंबमाने दिवाकरे |
ददृशुः सहिता रंयम् तटाकम् योजन आयुतम् ॥पद्म
पुष्कर संबाधम् गज यूथैः अलंकृतम् |
सारसैः हंस कादम्बैः संकुलम् जल जातिभिः ॥

On going far on their way, and when the sun is dangling in the western skiy, together they saw a charming lake of one yojana width fully overloaded with red and white lotuses, overspread with sporting elephants, and over-flurried with waterfowls like saarasa birds, kaadamba birds, swans and with others kinds too.

sahitaaH te duuram adhvaanam gatvaa = together, they, far way, on way, having gone; lambamaane divaakare = while dangling, sun [sun while hanging in western sky]; padma puSkara sam baadham = with red lotuses, white lotuses, fully, overloaded; gaja yuuthaiH alamkR^itam = with elephant, herds, bedecked [over-sported]; jala jaatibhiH = with other, water born birds; saarasaiH hamsa kaadambaiH samkulam = sarasa birds, swans, kaadamba water-fowls, flurried; yojana aayutam = one yojana, in width; ramyam taTaakam = charming, lake; dadR^ishuH = saw.

4.11.7

प्रसन्न सलिले रम्ये तस्मिन् सरसि शुश्रुवे |
गीत वादित्र निर्घोषो न तु कश्चन दृश्यते ॥

Out of the tranquil and enchanting waters of that lake audible are the melodies of singing and musical instruments, but none is visible.

prasanna salile ramye = tranquil, waters, enchanting ones; tasmin sarasi = in that, lake; giita vaaditra nirghoSaH = singing, instrumental, melodies; shushruve = became audible; na tu kashcana dR^ishyate = not, but, anyone, is visible.

4.11.8

ततः कौतूहलात् रामो लक्ष्मणः च महारथः |
मुनिम् धर्मभृतम् नाम प्रष्टुम् समुपचक्रमे ॥

Then Rama and also Lakshmana, the great charioteer, inquisitively started to ask the Sage named Dharmabhrita about it.

tataH = then; raamaH = Rama; lakSmaNaH ca mahaa rathaH = Lakshmana, also, the great, charioteer; kautuuhalaat = then, inquisitively; dharmabhR^itam naama = Dharmabhrita, named; munim = to sage; praSTum sam upacakrame = to ask about, started to.

4.11.9

इदम् अत्यद्भुतम् श्रुत्वा सर्वेषाम् नो महामुने |
कौतूहलम् महत् जातम् किम् इदम् साधु कथ्यताम् ॥

"On hearing this greatly amazing music from lake, oh, great saint, intensive inquisitiveness is created in all of us, why this, please tell us clearly about it." Thus Rama asked.

mahaa mune = oh, great saint; idam ati adbhutam shrutvaa = this, greatly, amazing, on hearing; sarveSaam naH = for all of, us; kautuuhalam mahat jaatam = inquisitiveness, intense, is created; kim idam = why, this; saadhu kathyataam = clearly, tell us.

4.11.10

तेन एवम् उक्तो धर्मात्मा राघवेण मुनिः तदा |
प्रभावम् सरसः क्षिप्रम् आख्यातुम् उपचक्रमे ॥

Thus said by that Raghava then that virtuous sage quickly started to tell about the efficacy of that lake.

tadaa tena raaghaveNa evam uktaH = then, by him, by Raghava, thus, said; dharmaatmaa muniH = virtuous, sage; sarasaH = of lake; pra bhaavam aakhyaatum = efficacy, to tell; kshipram upacakrame = quickly, started to.

4.11.11

इदम् पंच अप्सरो नाम तटाकम् सार्व कालिकम् |
निर्मितम् तपसा राम मुनिना माण्डकर्णिना ॥

"Oh, Rama, this is an all-time lake built by the ascetic power of the sage Mandakarni, known as Five Apsara Lake.

raama = Rama; idam maaNDakarNinaa = this one, by Mandakarni; muninaa = by sage; tapasaa nirmitam = by ascetic power, built; saarva kaalikam = an all-time lake; panca apsaraH naama taTaakam = this one is, five apsara, named, lake.

4.11.12

स हि तेपे तपः तीव्रम् माण्डकर्णिः महामुनिः |
दश वर्ष सहस्राणि वायु भक्षो जलाशये ॥

"He that great saint Mandakarni practiced rigorous ascesis for ten thousand years staying in the waters of the lake, and consuming air alone.

mahaamuniH saH maaNDakarNiH = great saint, he that, Mandakarni; vaayu bhakSaH jala aashaye = air, while consuming, in lake; dasha varSa sahasraaNi = ten, years, thousands; tiivram tapaH tepe hi = rigorously, ascesis, he practiced, indeed.

4.11.13

ततः प्रव्यथिताः सर्वे देवाः स अग्नि पुरोगमाः |
अब्रुवन् वचनम् सर्वे परस्पर समागताः ॥

"Then all the gods are worried and met together with Fire-god at the helm of affairs, and they all conversed among themselves.

tataH pra vyathitaaH = then, verily, worried; sarve devaaH = all, gods; paraspara samaagataaH = together, meeting; sa agni purogamaaH = with, Fire, at helm of affairs; abruvan vacanam sarve = conversed, words, all of them.

4.11.14

अस्मकम् कस्यचित् स्थानम् एष प्रार्थयते मुनिः |
इति संविग्न मनसः सर्वे तत्र दिवौकसः ॥

"This sage is praying for someone's place among us," thus all of those heaven-dwellers are perturbed at heart.

eSa muniH = this, sage is; asmakam kasyacit sthaanam praarthayate = among us, someone's, place, he is praying for; iti- = thus; sarve divaukasaH tatra samvigna manasaH = all, heaven-dwellers, in that matter, are perturbed, at heart.

4.11.15

ततः कर्तुम् तपो विघ्नम् सर्व देवैः नियोजिताः |
प्रधान अप्सरसः पंच विद्युत् चलित वर्चसः ॥

"Then all gods assigned five important Apsara-s, the celestial courtesans, whose shine is like the sprint of the lightning, to effectuate hindrance in that sage's ascesis.

sarva devaiH = by all, gods; tataH = then; kartum tapaH vighnam = to effectuate, in ascesis, hindrance; vidyut calita varcasaH = lighting like, sprint, in shine; pradhaana apsarasaH panca = important, apsarasa-s, five of them; niyojitaaH = are assigned.

4.11.16

अप्सरोभिः ततः ताभिः मुनिः दृष्ट परावरः |
नीतो मदन वश्यत्वम् देवानाम् कार्य सिद्धये ॥

Then those five celestial beauties have led that sage astray who discerned the nature of this and the other world, or good and bad, or the nature of Absolute-Soul and Body- bound Soul, towards the passional restraint by, as though to achieve god's task.

tataH = then; dR^iSTa para avaraH muniH = sage, who discerned, other, and this world [knows worldly and heavenly matters,] sage; taabhiH apsarobhiH = by them, by five of the celestials; devaanaam kaarya siddhaye = for gods', function, to achieve; madana vashyatvam = towards love's, restraint; niitaH = he is led on.

4.11.17

ताः चैव अप्सरसः पंच मुनेः पत्नीत्वम् आगताः |
तटाके निर्मितम् तासाम् तस्मिन् अन्तर्हितम् गृहम् ॥

"Also thus, those five celestial apsara-s attained wifehood of that sage, and for them he built a house in there, concealed inside that lake.

taaH caiva panca apsarasaH = they, also thus, five of them, celestials; muneH patniitvam aagataaH = sage's, wifehood, came about; taasaam gR^iham = for them, house; tasmin taTaake antar hitam nirmitam = in there, in lake, inside concealed, is built.

4.11.18

तत्र एव अप्सरसः पंच निवसन्त्यो यथा सुखम् |
रमयन्ति तपोयोगात् मुनिम् यौवनम् आस्थितम् ॥

"While those five celestial apsara-s are living in there, they are gratifying that sage according to his delight as youthfulness came upon that sage owing to his power of asceticism.

tatra eva apsarasaH panca = there, alone, apsara-s, five of them; nivasantyaH = while living in; tapo yogaat = by asceticism's, power; yauvanam aasthitam = youthfulness, which has come upon; munim = the sage is; yathaa sukham ramayanti = as for, his delight, they are gratifying.

4.11.19

तासाम् संक्रीड मानानाम् एष वादित्र निःस्वनः |
श्रूयते भूषण उन्मिश्रः गीत शब्दः मनोहरः ॥

"These musical sounds we hear are emerging out as played on their instruments, mingled with the tinkling of their ornaments, and mixed with their delightful singing of melodies." So said sage Dharmabhrita to Rama.

sam kriiDa maanaanaam = while they are reveling; taasaam eSa vaaditra niHsvanaH = their, playing instruments, sounds they are; bhuuSaNa unmishraH = with ornaments' [tinkling,] mingled with; manoharaH giita shabdaH shruuyate = delightful, singing, of melodies, being heard.

4.11.20

आश्चर्यम् इति तस्य एतद् वचनम् भावितात्मनः |
राघवः प्रतिजग्राह सह भ्रात्रा महा यशाः ॥

That highly renowned Raghava together with his brother acknowledged the sage Dharmabhrita's account, exclaiming it as "amazing is this..."

mahaa yashaaH raaghavaH = of highly renown, Raghava; saha bhraatraa = with, brother; bhaavita a atmanaH = of that contemplative soul [sage Dharmabhrita's]; tasya etat vacanam = his [sage's,] that, word; aashcharyam iti = amazing, is this saying; prati jagraaha = received [exclaimed.]

4.11.21

एवम् कथयमानः स ददर्श आश्रम मण्डलम् |
कुश चीर परिक्षिप्तम् ब्राह्म्या लक्ष्म्या समावृतम् ॥प्रविश्य सह वैदेह्या लक्ष्मणेन च राघवः |

While saying thus Raghava has seen a cluster of hermitages nearby, encircled with sacred grass, jute cloths, and even encompassed with Vedic solemness, and he entered that hermitage along with Seetha and Lakshmana. [4-11-21, 22a]

21, 22a. evam kathayamaanaH = thus, saying Rama; kusha ciira parikSiptam = sacred grass, jute cloths, encircled with; braahmyaa lakshmyaa sam aavR^itam = Brahma's [Vedic,] solemness, well, encompassing; aashrama maNDalam = hermitages, cluster of;. sa Raghava; dadarsha = he, that Raghava, having seen; pravishya saha vaidehyaa lakSmaNena ca = entered, with Vaidehi, Lakshmana, also,

4.11.22

तदा तस्मिन् स काकुत्स्थः श्रीमति आश्रम मण्डले ॥उषित्वा स सुखम् तत्र पूर्ज्यमानो महर्षिभिः
|
जगाम च आश्रमान् तेषाम् पर्यायेण तपस्विनाम् |४-११-२३
येषाम् उषितवान् पूर्वम् सकाशे स महास्त्रवित्
|

Rama happily stayed in that august cluster of hermitages duly venerated by those great saints for sometime, and then that expert in great missiles Rama went to the hermitages of those sages with whom he stayed earlier, for another round. [4-11-22, 23, 24a]

22b, 23, 24a. saH kaakutsthaH = he, that Rama; tadaa tasmin shriimati aashrama maNDale = then, in that august, hermitage's, cluster of; uSitvaa sa sukham = resided, with, happiness; tatra puurjyamaanaH maharSibhiH = there, venerated by, great saints; mahaa astra vit = great, missiles, expert of - Rama; saH = he; puurvam yeSaam sakaashe uSitavaan = earlier, with whom, in nearness, he resided; teSaam tapasvinaam aashramaan = to their, sages', to hermitages; paryaayeNa jagaama = for another round, he went.

4.11.24

क्वचित् परिदशान् मासान् एक संवत्सरम् क्वचित् ॥क्वचित् च चतुरो मासान् पंच षट् च परान् क्वचित्
|
अपरत्र अधिकान् मासान् अध्यर्धम् अधिकम् क्वचित् ॥त्रीन् मासान् अष्ट मासान् च राघवो
न्यवसत् सुखम् |

Rama stayed there for nearly ten months at some place, elsewhere for one year, at somewhere else for four months, and for five, and six months at elsewhere, even at somewhere else for more than a month, and for more than one and half months elsewhere. [4-11-24, 25, 26a]

24b, 25, 26a. raaghavaH = Raghava; kvacit pari dashaan maasaan maasaan = in some [hermitages,]; nearly, ten, months; kvacit eka saMvatsaram = elsewhere, one, year; kvacit caturaH maasaan = at some place, also, four months; kvacit panca aparaan = somewhere, five months, some more; SaT ca aparaatra = six, also, at other where; maasaat api adhikam kvacit = more than month, much time, somewhere else; adhi ardham adhikaan triin maasaan = one and half, more than, three, months; aSTa maasaan ca = eight, months, also; = nyavasat sukham = lived, comfortably.

4.11.26

तत्र संवसतः तस्य मुनीनाम् आश्रमेषु वै ॥रमतः च आनुकूल्येन ययुः संवत्सरा दश |

While Raghava stayed comfortably taking delight in those hermitages of sages, indeed ten years have smoothly elapsed. [4-11-26b, 27a]

26b, 27a. tatra sam vasataH = there, verily staying; tasya muniinaam aashrameSu vai = of them, the sages, hermitages, indeed; ramataH = when taking delight; aanukuulyena yayuH samvatsaraa dasha = smoothly, elapsed, years, ten.

As per the above the counof monthst comes to sixty months, i.e., five years. But it is said that ten years are elapsed comfortably. There are a good number of arguments counting the months said above and the point of ten years, said finally. Dharmaakuutam puts it as ten years only: tataH paryaayeNa nikhila muni jana nilayeShu niitvaa dasha samvatsaraan punaraagamya tiikShNatapasaH sutiikShNam|| Thus ten full years are spent only in around these hermitages, peregrinating from one to the other. The total period of exile is fourteen years. Here it is said that ten years are completed. In Chitrakuta two years are spent. Then the search for Seetha and final war should happen in two year span.

4.11.27

परिसृत्य च धर्मज्ञः राघवः सह सीतया ॥सुतीक्ष्णस्य आश्रमम् श्रीमान् पुनर् एव आजगाम ह |

Thus that virtue-knowing glorious Rama on going around those hermitages along with Seetha indeed went to the hermitage of Sage Suteekshna again. [4-11-27b, 28a]

27b, 28a. dharmaj~naH shriimaan raaghavaH = virtue-knower, glorious one, Raghava; siitayaa saha pari sR^itya = along with, Seetha, on going around; punaH eva = again, thus; sutiikSNasya aashramam aajagaama ha = to sage Suteekshna's, hermitage, went to, indeed.

4.11.28

स तम् आश्रमम् आगम्य मुनिभिः परिपूजितः ॥तत्र अपि न्यवसत् रामः कंचित् कालम् अरिन्दमः |

On coming at that hermitage that enemy destroyer is adored by sages, and he resided there for some time. [4-11-28b, 29a]

28b, 29a. arindamaH saH raamaH = enemy-destroyer, he, that Rama; tam aashramam aagamya = at that, hermitage, on coming; munibhiH pari puujitaH = by sages, verily, adored; tatra api kamcit kaalam nyavasat = there, even, for some time, resided.

4.11.29

अथ आश्रमस्थो विनयात् कदाचित् तम् महामुनिम् ॥उपासीनः स काकुत्स्थः सुतीक्ष्णम् इदम् अब्रवीत्
|

Then on one day while staying in that hermitage Rama submissively said this to that sage Suteekshna who is sitting nearby. [4-11-29b, 30a]

29b, 30a. atha aashrama sthaH kaakutsthaH = then, in hermitage, while staying, Rama; idam abraviit = this, said vinayaat = submissively; kadaacit = on one day; tam mahaa munim sutiikSNam upaasiinaH = to that, great, saint, to Suteekshna, who is sitting nearby.

4.11.30

अस्मिन् अरण्ये भगवन् अगस्त्यो मुनिसत्तमः ॥वसति इति मया नित्यम् कथाः कथयताम् श्रुतम् |

"I have always heard through the narratives narrated by other sages that the godly and eminent sage Agastya is residing in this forest. [4-11-30b, 31a]

30b, 31a. bhagavan muni sattamaH agastyaH = godly, saint the eminent, Agastya; asmin araNye vasati iti = in this, forest, lives, thus as; nityam kathaaH kathayataam = always, narratives, narrated [about him, thus]; mayaa = by me; shrutam = heard.

4.11.31

न तु जानामि तम् देशम् वनस्य अस्य महत्तया ॥कुत्र आश्रम पदम् पुण्यम् महर्षेः तस्य धीमतः |

"But due to the vastness of this forest I have not known that place, where is the pious hermitage of that astute sage? [4-11-31b, 32a]

31b, 32a. tu = but; asya vanasya mahattayaa = this, forest's, extensive area; tam desham na jaanaami = that, place, not, I know; dhiimataH tasya maharSeH = that astute one's, of that, sage; puNyam aashrama padam kutra = pious, hermitage, where is.

4.11.32

प्रसाद अर्थम् भगवतः सानुजः सह सीतया ॥अगस्त्यम् अभिगच्छ्हेयम् अभिवादयितुम् मुनिम् |

"I wish to approach that sage seeking that godly sage's graciousness, along with my brother and Seetha to venerate him. [4-11-32b, 33a]

32b, 33a. prasaada artham bhagavataH = graciousness, desiring, of that godly sage; sa anujaH saha siitayaa = with, brother, along with Seetha; munim agastyam abhivaadayitum abhi gacCheyam = that sage, to Agastya, to venerate, I wish to approach.

4.11.33

मनोरथो महान् एष हृदि परिवर्तते ॥यदि अहम् तम् मुनिवरम् शुश्रूषेयम् अपि स्वयम् |

"Can I personally propitiate that supreme sage -- is my high ambition, and it is recurrent in my heart." So said Rama to Suteekshna. [4-11-33b, 34a]

33b, 34a. tam muni varam = that, sage, supreme; svayam aham = personally, I will [can I]; shushruuSeyam api yadi = can I propitiate; eSa mahaan manorathaH = this, high, ambition; me hR^idi pari vartate = in my, heart, it is recurring.

4.11.34

इति रामस्य स मुनिः श्रुत्वा धर्मात्मनो वचः ॥सुतीक्ष्णः प्रत्युवाच इदम् प्रीतो दशरथात्मजम्
|

Sage Suteekshna on hearing that particular request of that virtue-minded Rama is gladdened and said this to him. [4-11-34b, 35a]

34b, 35a. saH muniH sutiikSNaH = he that, sage Suteekshna; dharma atmanaH raamasya = virtue-minded one, Rama's; iti vacaH shrutvaa = this kind of, words [that particular request of Rama,] on hearing; priitaH = is gladdened; dasharatha atmajam = to Dasharatha's, son; idam uvaaca = this, said.

4.1.35

अहम् अपि एतद् एव त्वाम् वक्तु कामः स लक्ष्मणम् ॥अगस्त्यम् अभिगच्छ्ह इति सीतया सह राघव |

"Oh, Raghava, even I wished to say this to you, that you may approach Agastya along with Lakshmana and Seetha. [4-1-35b, 36a]

35b, 36b. raaghava = Raghava; aham api = I, even; tvaam sa lakSmaNam saha siitayaa = to you, with Lakshmana, with Seetha; agastyam abhigacCha iti = to Agastya, approach, thus; etat eva = that, only; vaktu kaamaH = to say, wished to.

4.11.36

दिष्ट्या तु इदानीम् अर्थे अस्मिन् स्वयम् एव ब्रवीषि माम् ॥अयम् आख्यामि ते राम यत्र अगस्त्यो
महामुनिः |

"But providentially you alone raised this topic with me, Rama, I will tell you where that great sage Agastya is. [4-11-36b, 37a]

36b, 37a. diSTyaa tu = providentially, but; idaaniim asmin arthe = now, in this, import / topic; svayam eva maam braviiSi = yourself, alone, to me, you are speaking; Rama; yatra mahaamuniH agastyaH = = where, Agastya, great sage is there; ayam te aakhyaami = that, I tell, you.

4.11.37

योजनानि आश्रमात् तात याहि चत्वारि वै ततः |
दक्षिणेन महान् श्रीमान् अगस्त्य भ्रातुर् आश्रमः ॥

"On your going four yojana-s from this hermitage, oh, dear Rama, there is the great and glorious hermitage of Agastya's brother on the southern side. [4-11-37b, c]

37b, c. aashramaat catvaari yojanaani yaahi = from this hermitage, four, yojana-s, you go; taata = oh, dear one; tataH dakSiNena agastya bhraatuH mahaan shriimaan aashramaH = then on west side, Agastya, brother's, great, glorious, hermitage [is there.]

4.11.38

स्थली प्राय वनोद्देशे पिप्पली वन शोभिते |
बहु पुष्प फले रम्ये नाना विहग नादिते ॥

"That hermitage is there on a plateau in a spectacular place of that forest which is adorned with many flowers and fruits, thickets of long pepper, and reechoed with the callings of various birds.

pippalii vana shobhite = pippali = with trees [long pepper,] thickets, adorned with; bahu puSpa phale = with many, flowers, fruits; ramye = spectacular; naanaa vihaga naadite = with various, birds, reechoed; sthalii praaya = land, high [plateau]; vanaat deshe = in forest, place [that hermitage is there.]

4.11.39

पद्मिन्यो विविधाः तत्र प्रसन्न सलिल आशयाः |
हंस कारण्डव आकीर्णाः चक्रवाक उपशोभिताः ॥तत्र एकाम् रजनीम् व्युष्य प्रभाते राम गम्यताम् |

"There are diverse lakes that are receptacles for tranquil waters, that are teeming with swans and partridges, beautified with ruddy geese, and Rama staying there for a night you may proceed in the next morning. [4-11-39, 40a]

39, 40a. tatra = there are; prasanna salila aashayaaH = with tranquil, waters, receptacles; hamsa kaaraNDava aakiirNaaH = with swans, francolin partridges, teeming with; cakravaaka upa shobhitaaH = with ruddy gees, beautified with; vividhaaH padminyaH = diverse, lakes [will be there]; raama = Rama; tatra ekaam rajaniim vyuSya = there, one, night, staying; prabhaate = in morning; gamyataam = be gone.

4.11.40

दक्षिणाम् दिशम् आस्थाय वन षण्डस्य पार्श्वतः ॥तत्र अगस्त्य आश्रम पदम् गत्वा योजनम् अन्तरम्
|

"On going one yojana beyond, taking the southward course on the side of the forest clump you will find Agastya's hermitage. [4-11-40b, 41a]

40b, 41a. vana SaNDasya paarshvataH = forest's, clump, on side of; dakSiNaam disham aasthaaya = southern, direction, on taking course; yojanam antaram gatvaa = one yojana, afterward - beyond, on going; tatra agastya aashrama padam = there, Agastya's, hermitage, [you will find.]

4.11.41

रमणीये वनोद्देशे बहु पादप शोभिते ॥रंस्यते तत्र वैदेही लक्ष्मणः च त्वया सह |
स हि रम्यो
वनौद्देशो बहु पादप संयुतः ॥

"Seetha and Lakshmana will enjoy those woodlands adorned with diverse pleasant trees, as the woodlands abounding with diverse trees will naturally be delightful, isn't it. [4-11-41b, 42]

41b, 42. ramaNiiye bahu paadapa shobhite = pleasant, with divers, trees, adorned with; tatra vanoddeshe vaidehii lakSmaNaH ca tvayaa saha ramsyate = in that, woodlands, Vaidehi, Lakshmana, also, you, along with, will enjoy; bahu paadapa sam yutaH = with divers, trees, abounding in; saH vanouddeshaH ramyaH hi = that, woodland, is delightful, isn't it.

4.11.43

यदि बुद्धिः कृता द्रष्टुम् अगस्त्यम् तम् महामुनिम् |
अद्य एव गमने बुद्धिम् रोचयस्व महामते ॥

"If your mind is made up to see that great sage Agastya, oh, great ingenious Rama, resolve your thinking in going only today." So said Sage Suteekshna to Rama.

mahaa mate = oh, great, ingenious Rama; yadi buddhiH kR^itaa = if, mind, is made up; draSTum agastyam tam mahaamunim = to see, Agastya, that, great sage; adya eva gamane = today, only, in going; buddhim rocayasva = thinking, resolve.

4.11.44

इति रामो मुनेः श्रुत्वा सह भ्रात्रा अभिवाद्य च |
प्रतस्थे अगस्त्यम् उद्दिश्य सानुगः सह सीतया ॥

On listening that which is said by the sage, Rama revered that sage along with his brother, and then he journeyed with Seetha and his follower Lakshmana aiming to reach Agastya.

raamaH = thus, Rama; muneH iti shrutvaa = of sage, that is said, on listening; saha bhraatraa abhivaadya ca = with, brother, reverenced, also; sa anu gaH saha siitayaa = with, follower [Lakshmana,] with Seetha; pratasthe agastyam uddishya = journeyed, Agastya, aiming at.

4.11.45

पश्यन् वनानि चित्राणि पर्वतां च अभ्र संनिभान् |
सरांसि सरितः चैव पथि मार्ग वश अनुगतान् ॥सुतीक्ष्णेन उपदिष्टेन गत्वा तेन पथा सुखम् |
इदम् परम संहृष्टो वाक्यम् लक्ष्मणम् अब्रवीत् ॥

While viewing beautiful forests, cloud-like mountains, lakes, and rivers that are flowing following the pathways, Rama happily journeyed on the pathway indicated by sage Suteekshna, then he gladly spoke this sentence to Lakshmana.

45, 46. pashyan = on viewing; citraaNi vanaani = beautiful, forests; abhra samnibhaan parvataam ca = to clouds, similar, mountains, also; saraamsi = lakes; saritaH ca eva = rivers, also, thus; pathi = on pathway; maarga vasha anu gataan = walkway, along, following -- that are flowing; sutiikSNena upadiSTena = by Suteekshna, indicated; tena pathaa = by that, path; sukham gatvaa = happily, on going; parama sam hR^iSTaH = very highly gladdened; lakSmaNam idam vaakyam abraviit = to Lakshmana, this, sentence, spoke.

4.11.47

एतद् एव आश्रम पदम् नूनम् तस्य महात्मनः |
अगस्त्यस्य मुनेर् भ्रातुर् दृश्यते पुण्य कर्मणः ॥

"Definitely this alone appears to be the hermitage of Sage Agastya's brother, one with great soul and pious deeds.

etat eva = this, alone is; mahaa aatmanaH puNya karmaNaH = of great souled one, with pious deeds; agastyasya bhraatuH = of Agastya's, brother; tasya muneH aashrama padam = of that, sage, hermitage; dR^ishyate = that apears; nuunam = must be.

4.11.48

यथा हि इमे वनस्य अस्य ज्ञाताः पथि सहस्रशः |
संनताः फल भरेण पुष्प भारेण च द्रुमाः ॥

"As how thousands of trees are bowing under the weight of flowers and fruit on the pathway, thereby I perceive it to be the hermitage of Agastya's bother.

pathi phala bhareNa puSpa bhaareNa ca = on way, by fruit's, weight, by flower's, weight, too; sam nataaH = much, bowed; drumaaH = of trees; sahasrashaH = in thousands; asya vanasya = of this, forest; yathaa hi ime = as to how, to me; j~naataaH = known [seen]

4.11.49

पिप्पलीनाम् च पक्वानाम् वनाद् अस्माद् उपागतः |
गन्धो अयम् पवन उत्क्षिप्तः सहसा कटुकोदयः ॥

"Upraised by the wind the sour-smell of pippali fruits is suddenly coming closer from the forest.

sahasaa = suddenly; pavana ut kSiptaH = by wind, upraised; kaTukodayaH = sour-smell; pakvaanaam = ripened; pippaliinaam = of pippali fruits; ayam gandhaH = this, aroma; asmaat vanaat upa agataH = from this, forest, came closer.

4.11.50

तत्र तत्र च दृश्यन्ते संक्षिप्ताः काष्ठ संचयाः |
लूनाः च परिदृश्यन्ते दर्भा वैदूर्य वर्चसः ॥

"Here and there visible are the well heaped heaps of firewood, and all over appearing is the sacred grass snipped at its top and gemlike in its tinge.

tatra tatra = there, there; sam kSiptaaH kaaSTha samcayaaH = heaped up, firewood, heaps; dR^ishyante = are visible; luunaaH = snipped; vaiduurya varcasaH = Lapis Lazuli-like [gemlike,] in tinge; darbhaa = sacred grass; pari dR^ishyante = all over, can be seen.

4.11.51

एतत् च वन मध्यस्थम् कृष्ण अभ्र शिखर उपमम् |
पावकस्य आश्रमस्थस्य धूमाग्रम् संप्रदृश्यते ॥

"From inside the hermitage in the midst of this forest the vertex of smoke from ritual fire is clearly visible as high as the vertex of a black rainy cloud.

aashramasthasya = inside hermitage; paavakasya = ritual fire's; kR^iSNa abhra shikhara upamam = black, cloud, vertex, in similarity; vana madhyastham = forest's, in midst of; etat dhuuma agram = this, smoke's, vertex; sam pra dR^ishyate = very, clearly, visible.

4.11.52

विविक्तेषु च तीर्थेषु कृत स्नाना द्विजातयः |
पुष्प उपहारम् कुर्वन्ति कुसुमैः स्वयम् आर्जितैः ॥

"On performing bathing in sacred streams the Brahmans are making flower offerings to gods, called puSpa bali, with the flowers that are personally collected by them.

vivikteSu tiirtheSu = sacred, also, in streams; kR^ita snaanaa dvijaatayaH = on performing, bath, twice-born ones [Brahmans]; svayam aarjitaiH kusumaiH = personally, collected, with flowers; puSpa upahaaram kurvanti = flower, offering, making.

If flowers for worship are taken from someone else, half of the merit of that worship goes to the one who gave those flowers. Hence the flowers are to be plucked by the worshipper alone, that too from his flower garden. They are not to be stolen, begged, carried in palms, or in upper cloth, but to be carried in a big size leaf.

"Best are the flowers brought personally, medium is the forest-born, purchased are the worse, and those that are brought by others, the worst."

4.11.53

ततः सुतीक्ष्णस्य वचनम् यथा सौम्य मया श्रुतम् |
अगस्त्यस्य आश्रमो भ्रातुर् नूनम् एष भविष्यति ॥

"Thus by the words of Sage Suteekshna as I have heard, oh, gentle Lakshmana, this hermitage shall definitely be that of Sage Agastya's brother.

saumya = oh, gentle Lakshmana; tataH sutiikSNasya vacanam = thus, by Suteekshna's, words; yathaa mayaa shrutam = as, by me, heard; eSa nuunam agastyasya bhraatuH aashramaH = this, definitely, Agastya's, brother's, hermitage; bhaviSyati = shall be.

4.11.54

निगृह्य तरसा मृत्युम् लोकानाम् हित काम्यया |
यस्य भ्रात्रा कृता इयम् दिक् शरण्या पुण्य कर्मणा ॥

"Whose brother is Sage Agastya with meritorious deeds, who wishing well-being of the world controlled death by his efficacy, and who made this southern region a liveable region, this must be the hermitage of such a sage, such Agatya's brother.

yasya bhraatraa = whose, brother is; puNya karmaNaa = of meritorious deeds -- of Agastya; lokaanaam hita kaamyayaa = for world, well-being, wishing for; tarasaa nigR^ihya mR^ityum = by his efficacy, controlling, death; iyam dik sharaNyaa = this, region, liveable; kR^itaa = is made.

4.11.55

इह एकदा किल क्रूरो वातापिः अपि च इल्वलः |
भ्रातरौ सहितौ आस्ताम् ब्राह्मणघ्नौ महा असुरौ ॥

"Once upon a time verily cruel demon brothers Vaataapi and Ilvala were here together, and they the dreadful demons, they say, used to be Bhraman-killers.

ekadaa iha braahmaNa ghnau = once, here, Brahmans, killers of; kruuraH vaataapiH api ca ilvalaH = cruel ones, Vaataapi, even, also, Ilvala; bhraatarau mahaa asurau sahitau aastaam kila = brothers, dreadful demons, together, they were here, they say.

4.11.56

धारयन् ब्राह्मणम् रूपम् इल्वलः संस्कृतम् वदन् |
आमंत्रयति विप्रान् स श्राद्धम् उद्दिश्य निर्घृणः
॥

"Disguising in Bhraman's semblance and speaking sophisticatedly that Ilvala used to invite Brahmans for the purpose of obsequial ceremonies, where Brahman are fed after usual ceremony to appeases their manes.

dhaarayan braahmaNam ruupam = disguising, Bhraman's, semblance; ilvalaH = Ilvala; sam skR^itam vadan = sophisticatedly, speaking; aamantrayati vipraan = invite, Brahman; sa shraaddham uddishya = obsequial ceremony, purpose of; nir ghR^iNaH = pitiless ones.

Here the word sam skR^ita is another point for discussion for commentators saying that the demon Ilvala used to speak in chaste Sanskrit. This is one version. The other is as above speaking sophisticatedly. But as could be seen all the raakshasa-s are Vedic pundits and thus there is no oddity in their speaking chaste Sanskrit. Hence their luring or sophisticated talk to entice Brahmans is taken valid. The following verse also has the same word, meaning refinement.

4.11.57

भ्रातरम् संस्कृतम् कृत्वा ततः तम् मेष रूपिणम् |
तान् द्विजान् भोजयामास श्राद्ध दृष्टेन कर्मणा ॥

Then Ilvala used to make his brother Vaataapi into a ram, perfect that ram's meat into deliciously cooked food, and used to feed Brahmans according to obsequial rites and deeds.

tataH = then; meSa ruupiNam = in ram's, form; tam bhraataram = that, brother [Vaataapi,] is; sam skR^itam kR^itvaa = perfecting, made to [cooked deliciously]; tataH shraaddha dR^iSTena karmaNaa = then, according to obsequial rites, and deeds; taan dvijaan bhojayaamaasa = them, Brahman, he was feeding.

4.11.58

ततो भुक्तवताम् तेषाम् विप्राणाम् इल्वलो अब्रवीत् |
वातापे निष्क्रमस्व इति स्वरेण महता वदन् ॥

"When those Brahmans are surfeited with that ram's meat, then Ilvala used to shout loudly, "oh, Vaataapi, you may come out."

tataH teSaam vipraaNaam bhuktavataam = then, those, Brahmans, when surfeited; ilvalaH mahataa svareNa vadan = Ilvala, with loud voice, shouting; vaataape niS kramasva iti abraviit = oh, Vaataapi, you exit, thus, he said [use to say]

4.11.59

ततो भ्रातुर् वचः श्रुत्वा वातापिः मेषवत् नदन् |
भित्त्वा भित्वा शरीराणि ब्राह्मणानाम् विनिष्पतत्
॥

"Then on listening his brother's words Vaataapi used to lunge out bleating like a ram, tearing and rending the bodies of those Brahmans.

tataH vaataapiH bhraatuH vacaH shrutvaa = then, Vaataapi, brother's, words, on listening; nadan meSa vat = bleating, like, a ram; bhittvaa bhitvaa = tearing, tearing; shariiraaNi braahmaNaanaam = bodies, of Brahman; vi niS patat = used to lunge out.

4.11.60

ब्राह्मणानाम् सहस्राणि तैः एवम् काम रूपिभिः |
विनाशितानि संहत्य नित्यशः पिशित अशनैः ॥

"This way they the guise changing demons always ruined thousands of Brahmans together, greedy for raw-flesh as they are.

taiH [taabhyaam] = by those two brothers; pishita ashanaiH = raw meat, eaters kaama ruupibhiH = them, thus, guise-changers; [or, pishita aashayaa = for flesh, greedy ones]; braahmaNaanaam sahasraaNi = Brahman, thousands; evam vi naashitaani samhatya nityashaH = this way, are ruined, together, always.

Some say that the wording taiH they, is plural ad it is not accommodative, and some ancient text of unknown reference contained these words, taabhyaam evam paramtapa pishita ashayaa by them two, that way, Lakshmana, for pishita aashayaa raw meat, avaricious as they are, they used to kill.

4.11.61

अगस्त्येन तदा देवैः प्रार्थितेन महर्षिणा |
अनुभूय किल श्राद्धे भक्षितः स महा असुरः ॥

"Then by Sage Agastya, whom gods have prayed to end this demonic menace, and whom demon Ilvala invited to feast during obsequial rites, he that Agastya having relished the fiendish demon in the form of ram, they say, had finished him off.

tadaa = then; devaiH praarthitena = by gods, one who is prayed; maharSiNaa agastyena = by great sage, Agastya; shraaddhe anubhuuya = in obsequial rites, having relished; saH mahaa asuraH bhakSitaH kila = that, fiendish demon, is devoured, they say so.

Sarga 11 (part 2 of 2)

4.11.62

ततः संपन्नम् इति उक्त्वा दत्त्वा हस्ते अवनेजनम् |
भ्रातरम् निष्क्रमस्व इति च इल्वलः समभाषत ॥

"Then Ilvala while giving lateral hand wash into the palms of Agastya entered in the routine conversation of obsequies asking, "Is this rite fulfilled..." and he furthered it in calling his brother to come out.

tataH = then; ilvalaH = Ilvala; sampannam iti ukvaa = whether [ obsequial rites are] fulfilled?, thus, when asked; haste ava nejanam dattvaa = in palms, lateral, hand-wash, having given; niS kramasva iti = come out, thus; bhraataram samabhaaSata = with brother, conversed.

4.11.63

स तदा भाषमाणम् तु भ्रातरम् विप्र घातिनम् |
अब्रवीत् प्रहसन् धीमान् अगस्त्यो मुनि सत्तमः ॥

Then that wise and eminent sage Agastya spoke mockingly to Ilvala who is conversing that way to his brother to come out.

dhiimaan muni sattamaH agastyaH = wise one, sage, the eminent, Agastya; bhraataram tadaa bhaaSamaaNam tu = with brother, that way, one who is conversing, but; vipra ghaatinam saH abraviit prahasan = to Brahman, killer, to that Ilvala, spoke, mockingly.

4.11.64

कुतो निष्क्रमितुम् शक्तिर् मया जीर्णस्य रक्षसः |
भ्रातुः ते मेष रूपस्य गतस्य यम सादनम् ॥

"Where is the energy for that ram shaped demon brother of yours to come out as I digested and sent him to the hellish residence of Terminator.

mayaa jiirNasya meSa ruupasya rakSasaH = by me, digested, in ram's, form, demon is; gatasya yama saadanam = one who has gone [sent to,] to Terminator's, residence; te bhraatuH = to your, brother; kutaH shaktiH niSkramitum = where is, energy, to come out.

This saying of Agastya has remained as an epigram till date. That demon Ilvala called out, "Vaataapi..." for which Agastya replied jiirNam 'digested...' and after repeating this exchange for some time, these questions and answers are combined to form this sentence: jiirNam jiirNam vaataapi jiirNam meaning that 'Vaataapi is digested...' In traditional upbringing, mothers used to say after feeding babies with milk or other nourishments, giving a mild exercise, jiirNam jiirNam Vaataapi jiirNam for many times. It means that mothers wished their babies should digest any indigestible or food ruinous to health, as has been digested by Sage Agastya. It is said Agastya prohibited any kind of meat to Brahmans, as meat food will be shearing their stomachs with it ram's horns from then on. He is also said to have cursed Brahmans to be diverse, braahmaNaanaam anekatvam as none will concur with the other.

4.11.65

अथ तस्य वचः श्रुत्वा भ्रातुर् निधन संश्रितम् |
प्रधर्षयितुम् आरेभे मुनिम् क्रोधात् निशा चरः ॥

"Then on hearing the words of sage Agastya affirming brother's demise, that night-walking demon furiously commenced to assault the sage.

atha = then; bhraatuH nidhana sam shritam = brother's, demise, affirming; tasya vacaH shrutvaa = his [sage's,] words, on hearing; krodhaat nishaa caraH = in fury, night-walker; munim pra dharSayitum aarebhe = at the sage, to assault, commenced to.

4.11.66

सो अभ्यद्रवत् द्विजेंद्रम् तम् मुनिना दीप्त तेजसा |
चक्षुषा अनल कल्पेन निर्दग्धो निधनम् गतः ॥

"When that demon rushed towards that best Bhraman to kill, he that sage glowing with his own refulgence burnt him down just by his flame-like eyes and doomed him to death.

saH = he [demon]; dvij indram abhya dravat = to Bhraman, the best, towards, rushed [attempted to kill]; tam muninaa diipta tejasaa = by him, by the sage, glowing, by his refulgence; cakSuSaa anala kalpena nir dagdhaH = with eyes, fire, equalling, fully, burnt down; nidhanam gataH = doom, went into.

4.11.67

तस्य अयम् आश्रमो भ्रातुः तटाक वन शोभितः |
विप्र अनुकंपया येन कर्म इदम् दुष्करम् कृतम् ॥

"This hermitage embellishing with lake and woods belongs to the brother of Sage Agastya who has done this impossible deed just by his compassion towards Brahmans." So said Rama to Lakshmana and Seetha about Agastya.

taTaaka vana shobhitaH = with, lakes, woods, embellishing with; ayam = this - hermitage; yena = by whom; vipra anu kampayaa = on Brahmans, with compassion; idam duS karam kR^itam = feat, this, impossible, deed, is done; tasya bhraatuH aashramaH = his, brother's, hermitage is this.

4.11.68

एवम् कथयमानस्य तस्य सौमित्रिणा सह |
रामस्य अस्तम् गतः सूर्यः संध्या कालो अभ्यवर्तत ॥

While Rama narrated that way to Lakshmana sun went into dusk and the vesperal time came close of him.

tasya raamasya = to that, Rama; saumitriNaa saha = Lakshmana, with; evam kathayamaanasya = that way, while narrating; suuryaH astam gataH = sun, to dusk, went; sandhyaa kaalaH abhya vartata = vesperal, time, came close of.

4.11.69

उपास्य पश्चिमाम् संध्याम् सह भ्रात्रा यथा विधि |
प्रविवेश आश्रम पदम् तम् ऋषिम् च अभ्यवादयत् ॥

Worshipping sunset along with brother as per custom, Rama entered that hermitage and greeted that sage.

saH = he that Rama; saha bhraatraa = with brother; yathaa vidhi = as per, custom; upaasya pashcimaam sandhyaam = worshipping, western, sunset; pravivesha aashrama padam = entered, hermitage's, threshold; tam R^iSim ca abhyavaadayat = that, sage is, also, greeted.

4.11.70

सम्यक् प्रतिगृहीतः तु मुनिना तेन राघवः |
न्यवसत् ताम् निशाम् एकाम् प्राश्य मूल फलानि च ॥

Raghava spent one night there when that sage received him well and when they dined on tubers and fruits.

raaghavaH = Raghava is; tena muninaa samyak prati gR^ihiitaH = by him, by sage, duly, well received; praashya muula phalaani = on dining, tubers, fruits; taam ekaam nishaam nyavasat = that, one night, [there] he spent.

4.11.71

तस्याम् रात्र्याम् व्यतीतायाम् उदिते रवि मण्डले |
भ्रातरम् तम् अगस्त्यस्य आमंत्रयत राघवः ॥

Raghava spent that night there and when sun rose in solar orbit he took leave of the brother of Sage Agastya saying the following.

tasyaam raatryaam vyatiitaayaam = that, night, on passing by; udite ravi maNDale = risen, is Sun, in solar orbit; raaghavaH = Raghava; bhraataram tam agastyasya = brother, that one, of Agastya; aamantrayata = took leave of.

4.11.72

अभिवादये त्वाम् भगवन् सुखम् स्म उष्यतो निशाम् |
आमंत्रये त्वाम् गच्छ्हामि गुरुम् ते द्रष्टुम् अग्रजम्
॥

"Oh, godly sage, we stayed in the night comfortably, I now make an obeisance and bid farewell to you, as I wish to proceed to see your mentor and elder brother Agastya.

bhagavan = oh, godly sage; nishaam sukham uSyataH sma = night, comfortably, stayed, we have; abhivaadaye tvaam = I make an obeisance, to you; aamantraye tvaam = I bid farewell, to you; te gurum agrajam draSTum gacChaami = your, mentor, elder brother, to see, I proceed.

4.11.73

गम्यताम् इति तेन उक्तो जगाम रघु नन्दनः |
यथा उद्दिष्टेन मार्गेण वनम् तत् च अवलोकयन् ॥

When the brother of Agastya said, "you may go," Rama the legatee of Raghu journeyed on the pathways as directed by Suteekshna, and on observing those woodlands.

gamyataam iti tena uktaH = you may go, thus, by him, one who is said; raghu nandanaH = Raghu's, such legatee Rama; tat vanam avalokayan = that, forest, on observing; yathaa uddiSTena maargeNa = as, directed, of way; jagaama = he journeyed on.

The name of this brother of Agastya is Sudarshana. But none calls him by that name and he is just called agastya bhraata , Agastya's brother.

4.11.74

नीवारान् पनसान् सालान् वन्जुलान् तिनिशान् तथा |
चिरि बिल्वान् मधूकान् च बिल्वान् अथ च तिन्दुकान्
॥

On observing the wild grass that grows on its own giving wild grain, Jack-fruit trees, sala trees, Ashoka trees, lemons trees, saplings of bilva trees and also madhuka and bilva trees he journeyed.

[avalokayan = on observing]; niivaaraan panasaan saalaan = wild grain grass, Jack-fruit trees [Artocarpus integrifolia,] sala [Pentapetra arjuna,] vanjulaan tinishaan tathaa = Asoka [Janosia asoka,] lemon trees [Dalbergia Oujeinensis]; ciri bilvaan = saplings of bilva [Eagle marmelos]; madhuukaan ca = Madhuuka [Bassia latifolia]; bilvaan atha ca = bilva trees, then, also; tindukaan = tinduka trees [Diospyros tomenfosa.]

4.11.75

पुष्पितान् पुष्पित अग्राभिर् लताभिर् उपशोभितान् |
ददर्श रामः शतशः तत्र कान्तार पादपान् ॥हस्ति हस्तैः विमृदितान् वानरैः उपशोभितान् |
मत्तैः शकुनि संघैः च शतशः प्रति नादितान् ॥

Rama has seen hundreds of flowered forest trees that are battered by the trunks of elephants, that are adorned with monkeys, reverberated by hundreds of lusty bird folks, and that are enriched by the flowered climbers whorled around them.

75, 76. raamaH = Rama; hasti hastaiH vi mR^iditaan = by elephant's, trunk, verily, battered; vaanaraiH upa shobhitaan = with monkeys, well, adorned; mattaiH shatashaH shakuni sanghaiH ca naaditaan = lusty, hundreds of, with birds, folks, also, reverberated; puSpitaan shatashaH kaantaara paadapaan = flowered, hundreds of, forest, trees; puSpita agraabhiH lataabhiH upa shobhitaan = flowered, with climbers, well, enriched by; [anuveSTitaan = whorling the trees]; dadarsha = he saw.

4.11.77

ततो अब्रवीत् समीपस्थम् रामो राजीव लोचनः |
पृष्ठतो अनुगतम् वीरम् लक्ष्मणम् लक्ष्मिवर्धनम् ॥

Then the lotus-eyed Rama said this to his follower Lakshmana who is a valiant and glory-enriching one and who is near at hand.

tataH = then; raamaH raajiiva locanaH = Rama, the lotus-eyed one; pR^iSThataH anugatam = at behind, following; viiram lakSmi vardhanam = valiant one, glory-enriching one; samiipa stham lakSmaNam near, at hand, to Lakshmana, abraviit = said.

4.11.78

स्निग्ध पत्रा यथा वृक्षा यथा क्षान्ता मृग द्विजाः |
आश्रमो न अतिदूरस्थो महर्षेर् भावित आत्मनः ॥

"As to how the trees are appearing with velvety leaves, and as to how the animals and birds appear unwearied, thus gauging by this it appears that the hermitage of that contemplative soul Agastya is situated not very far from here.

vR^ikSaa yathaa snigdha patraa = trees, as to how, have velvety, leaves; mR^iga dvijaaH yathaa kSaantaa = animals, birds, as how, unwearied; [gauging by this] bhaavita aatmanaH maharSeH = one with contemplative-soul, of great sage; aashramaH na ati duura sthaH = hermitage, not, very, far, it is situated.

4.11.79

अगस्त्य इति विख्यातो लोके स्वेन एव कर्मणा |
आश्रमो दृश्यते तस्य परिश्रान्त श्रम अपहः ॥

"He who by his own deed is renowned in the world as Agastya, the stopper of mountain, it appears to be his hermitage that alleviates the weary of wearied ones.

svena karmaNaa eva = by his own, deed, only; agastya iti = Agastya, thus; vikhyaataH loke = he who is renowned, in world; tasya pari shraanta shrama apahaH = his, wearied one's, weary, alleviates; aashramaH dR^ishyate = hermitage, it appears to be.

The name Agastya is cleavable like aga+ stha mountain, who stayed, stopped from excessive growth.

4.11.80

प्राज्य धूम आकुल वनः चीर माला परिष्कृतः |
प्रशान्त मृग यूथः च नाना शकुनि नादितः ॥

"The forest nearby this hermitage is overrun by huge smoke from altars of fire, overstuffed with the garlands of jute cloth, overcrowded with the herds of peaceful deer, and also overloaded with sonority of the birds.

praajya dhuuma aakula vanaH = huge, with smoke, overrun by, forest [nearby hermitage]; ciira maalaa pariSkR^itaH = jute cloths, garlands, overstuffed with; prashaanta mR^iga yuuthaH ca = peaceful, deer, herds, also overcrowded with; naanaa shakuni naaditaH = divers, birds, sonority [overloaded with.]

4.11.81

निगृह्य तरसा मृत्युम् लोकानाम् हित काम्यया |
दक्षिणा दिक् कृता येन शरण्या पुण्य कर्मणा ॥

"He who impeding death by his yogic might and wishing well-being for worlds made this southern extent a liveable province by his pious deeds, his hermitage is this.

nigR^ihya tarasaa mR^ityum = impeding, by might, death; lokaanaam hita kaamyayaa = for worlds, well-being, wishing; dakSiNaa dik = southern, extent; kR^itaa yena sharaNyaa = made, by whom, liveable; puNya karmaNaa = pious, deeds.

There is some problem in copying. These stanzas of verse have already appeared above at 4-11-54.

4.11.82

तस्य इदम् आश्रम पदम् प्रभावाद् यस्य राक्षसैः |
दिक् इयम् दक्षिणा त्रासाद् दृश्यते न उपभुज्यते ॥

"Under whose influence the demons behold this southern quarter appallingly, and they do not even venture to live here, such a sage Agastya's hermitage is this.

yasya = whose; prabhaavaat = by influence; raakSasaiH iyam dakSiNaa dik = by demons, this, southern, quarter; traasaat dR^ishyate = appallingly, is seen [behold]; na upa bhujyate = not, enjoyed [even they fear to live here]; idam tasya aashrama padam = this one, his Agastya's, hermitage.

4.11.83

यदा प्रभृति च आक्रान्ता दिग् इयम् पुण्य कर्मणा |
तदा प्रभृति निर् वैराः प्रशान्ता रजनी चराः ॥

"And from when that pious deeded Agastya took possession of this quarter, from then on the night walkers are calmed down and remained without feud.

yadaa prabhR^iti = when, from; puNya karmaNaa = pious, deeded one iyam dik aakraantaa = this, quarter, is taken possession; tadaa prabhR^iti= from, then; rajanii caraaH nir vairaaH pra shaantaaH [abhavat] = night, walkers, without, feud, they calmed down.

4.11.84

नाम्ना च इयम् भगवतो दक्षिणा दिक् प्रदक्षिणा |
प्रथिता त्रिषु लोकेषु दुर्धर्षा क्रूर कर्मभिः ॥

"This very worthy southern quarter is known in the name of that godly saint Agastya and this remained unattackable to the demons with cruel deeds.

pra dakSiNaa = verily, worthiest one [dakshiNa also means yogya, nipuNa, kushalii - expert, befitting one, dextrous one]; iyam dakSiNaa dik = this, southern, quarter; bhagavataH naamnaa = of godly-saint Agastya, in the name of; prathitaa triSu lokeSu = is known, in three, worlds; kruura karmabhiH = for those with cruel deeds; dur dharSaa = remained unattackable.

4.11.85

मार्गम् निरोद्धुम् सततम् भास्करस्य अचल उत्तमः |
संदेशम् पालयन् तस्य विंध्य शैलो न वर्धते ॥अयम् दीर्घ आयुषः तस्य लोके विश्रुत कर्मणः |
अगस्त्यस्य आश्रमः श्रीमान् विनीत मृग सेवितः ॥

"Complying which sage's directive Mt. Vindhya ceased to heighten in order not to obstruct the path of the sun, such sage's hermitage is this who is renowned in the world by his deeds and whose longevity is inestimable, hence this glorious hermitage is adored by well-behaved animals and humans as well.

shriimaan = glorious one; vi niita mR^iga [jana] sevitaH = well, behaved, by animals [by people,] adored by; ayam = this hermitage; bhaaskarasya maargam satatam niroddhum = sun's, path, always, to obstruct [wishing]; acala uttamaH vindhya shailaH = mountain, highest, Vindhya, mountain; yasya samdesham paalayan = whose, directive, complying; na vardhate = not, heightening; tasya = of his [of Agastya]; loke vi shruta karmaNaH = in world, one with renowned, deeds; diirgha aayuSaH = long, aged one's; [ayam = this one is ]; agastyasya aashramaH = Agastya's, hermitage.

The name Agastya is derived from a famous act of this Sage. Mt. Meru is the highest peak on earth. By its nature it grows day by day, and stands first to be saluted by the rising sun in east every day. Jealous of this Mt. Meru, Mt. Vindhya started to rise to exceed the height of Mt. Meru, thus obstructing the sun's path. Then the day changed for night and the travel of Sun and Moon, the performance of Vedic rituals, which are bound by the solar lunar movement, went topsy-turvy. Then the gods prayed Agastya to do something to decrease the height of Mt. Meru. Agastya and his wife then were coming to Mt. Vindhya and seeing its height, he requested Mt. Vindhya, "Oh, Mountain King Vindhya, myself and my wife are going southward, and we are not able to climb this much height... kindly lower yourself, so that we old people climb you and go to the other side..." Mt. Vindhya being an ardent worshipper of sages and saints immediately lowered his height to the ground level, so that the old couple need not climb but just walk over him. Agastya and his wife on coming to the southern side of the mountain again requested Mt. Vindhya to be at this height only, for they will be returning soon to north. Mt. Vindhya readily agreed for that also, and it is lying like that even today. Because Agastya did not return to north on coming to south Mt. Vindhya is still believed to be at ground level. Thus the solar and lunar movement, seasons' revolve, Vedic calendars etc. are again put to normalcy. Thus the name Agastya, aga stha mountain, stopper, agam sthaasyati or, stabhnaati iti agastyaH. He played an important role in uplifting southern regions of India, namely Dravidian cultures. Hid wife is Lopaamudra, the saintly lady will be quoted in Lalitha Sahasra Naamaavali. The thousand name of Mother Universe.

4.11.87

एष लोक अर्चितः साधुः हिते नित्यम् रतः सताम् |
अस्मान् अधिगतान् एष श्रेयसा योजयिष्यति ॥

"He that gentle sage who is always interested in the respect of sagacious ones is thus an esteemed one in the world, and for us when we approach him he accords beneficence.

loka arcitaH = by world, esteemed; saadhuH = gentle one; eSa sataam hite nityam rataH = he, in respect of sagacious ones, always, interested; adhi gataan asmaan shreyasaa yoja yiSyati = when we go to him, for us, beneficence, he accords.

4.11.88

आराधयिष्यामि अत्र अहम् अगस्त्यम् तम् महामुनिम् |
शेषम् च वन वासस्य सौम्य वत्स्यामि अहम् प्रभो ॥

"Oh, adept Lakshmana, I wish to worship that great saint Agastya therein that hermitage, and oh, gentle one, I think of living the remainder of forest living here only.

prabho = oh, adept one Lakshmana; aham atra tam mahaa munim agastyam aaraadhayiSyaami = I, there, him, the great sage, Agastya, I wish to worship; saumya = oh, gentle one; vana vaasasya sheSam aham vatsyaami = forest, dwelling, remainder of, I, [here] will live.

4.11.89

अत्र देवाः सगन्धर्वाः सिद्धाः च परम ऋषयः |
अगस्त्यम् नियत आहाराः सततम् पर्युपासते ॥

"There gods with gandharva-s, siddha-s, exalted sages will be worshipping Agastya who is self-regulating self-disciplinary.

atra devaaH = there, gods; sa gandharvaaH siddhaaH ca = with, gandharva-s, siddha-s, also; parama R^iSayaH = exalt, sages; niyata aahaaraaH = controlled, dietary habits [by which he gained a regulatory self-discipline'; agastyam = at Agastya; satatam = always; pari upaasate = they worship.

4.11.90

न अत्र जीवेत् मृषावादी क्रूरो वा यदि वा शठः |
नृशंसः पाप वृत्तो वा मुनिः एष तथा विधः ॥

"There no liar can live, nor a savage, nor even a deceiver, nor a man-torturer, nor one with sinful behaviour, for that sage is of that nature.

mR^iSaa vaadii = lie, teller [liar]; kruuraH vaa = cruel one, either; yadi vaa = or, else; shaThaH = deceiver; nR^i shamsaH = man, torturer; papa vR^ittaH vaa = sinful, in behaviour, either; atra na jiivet = there, not, he will be able to live; eSa muniH tathaa vidhaH = this, sage is, of that, nature.

4.11.91

अत्र देवाः च यक्षाः च नागाः च पतगैः सह |
वसन्ति नियत आहारा धर्मम् आराधयिष्णवः ॥

"There the gods, celestials, reptiles, birds live together wishing to worship the Absolute with self-discipline.

atra devaaH ca yakSaaH ca naagaaH ca patagaiH saha = there, gods, yaksha-s [celestials,] naagaa-s [reptiles,] pataga-s [birds,] together; vasanti = live; niyata aahaaraa = with controlled, dietary; dharmam = of dharma; aaraadha yiSNavaH = worship, wishing to.

4.11.92

अत्र सिद्धा महात्मानो विमानैः सूर्य सन्निभैः |
त्यक्त्वा देहान् नवैर् देहैः स्वर् याताः परम ऋषयः
॥

"There the blest and great souls of accomplished ascesis rode to heavens by aircrafts similar to sun in resplendence, on relinquishing their mortal bodies here and on obtaining new bodies.

atra siddhaa mahaatmaanaH = there, accomplished, great souls; vimaanaiH suurya samnibhaiH = by aircrafts, sun, similar to; tyaktvaa dehaan = relinquishing, [mortal] bodies; navaiH dehaiH = with new, [celestial] bodies; svar yaataaH = to heavens, rode on; parama R^iSayaH = blest, sages.

4.11.93

यक्षत्वम् अमरत्वम् च राज्यानि विविधानि च |
अत्र देवाः प्रयच्छ्हन्ति भूतैः आराधिताः शुभैः ॥

"There gods will endow the state of celestials or immortals, or many realms of divine living to those auspicious beings that worship them.

shubhaiH bhuutaiH atra aaraadhitaaH devaaH = by auspicious beings, there, worshipped, gods; yakSatvam = state of celestials; amaratvam ca = immortality; raajyaani vividhaani ca = realms, many a, also; pra yacChanti = they will endow.

4.11.94

आगताः स्म आश्रम पदम् सौमित्रे प्रविश अग्रतः |
निवेदय इह माम् प्राप्तम् ऋषये सह सीतया ॥

"We arrived at the threshold of the hermitage, oh, Soumitri, you enter firstly and submit to Sage Agastya about my arrival at this place along with Seetha.

saumitre = oh, Soumitri; aagataaH sma aashrama padam = arrived at, we are, at hermitage's, threshold; pravisha agrataH = you enter, firstly; maam siitayaa saha iha praaptam = me, Seetha, along with, here, arrived; nivedaya = you submit; R^iSaye = to Sage;

This is an important point of Rama's speaking to Lakshmana for a protocol to enter the hermitage. Earlier all the three used to enter together, releasing bowstrings and in all their submissiveness. But here Rama wants to follow an imperial protocol to announce his arrival there. Rama is said to have asked Lakshmana to inform the sage that karta subject to eliminate - himself; and the object, or the instrument to eliminate Ravana, namely Seetha have come. Rama says in above verses that he would like to spend rest of the exile here in this hermitage. But Sage Agastya later asks him to proceed to Panchavati, i.e., towards the dominions of demons. For that and for keeping the sage informed about the arrival of time to eradicate Ravana, Rama seeks this protocol.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एकादशः सर्गः

Sarga 12

3.12.1

स प्रविश्य आश्रम पदम् लक्ष्मणो राघव अनुजः |
अगस्त्य शिष्यम् आसाद्य वाक्यम् एतद् उवाच ह ॥

On entering the hermitage Lakshmana, the younger brother of Raghava, reached Agastya's disciple and spoke this sentence to him.

raaghava anujaH saH lakSmaNaH = Raghava's, younger brother, he, that Lakshmana; aashrama padam pravishya = hermitage's, threshold, on entering; agastya shiSyam aasaadya = Agastya's, disciple, on reaching; vaakyam etat uvaaca ha = sentence, this one, spoke.

3.12.2

राजा दशरथो नाम ज्येष्ठः तस्य सुतो बली |
रामः प्राप्तो मुनिम् द्रष्टुम् भार्यया सह सीतया ॥

"A king named Dasharatha was there, his eldest son and the dynamic one, Rama has arrived along with his wife Seetha to see the sage.

dasharathaH naama raajaa = Dasharatha, named, king was there; tasya jyeSThaH sutaH = - his, eldest, son; balii = dynamic one; raamaH = Rama; bhaaryayaa siitayaa saha = his wife, Seetha, along with; munim draSTum praaptaH = sage, to see has arrived.

3.12.3

लक्ष्मणो नाम तस्य अहम् भ्राता तु अवरजो हितः |
अनुकूलः च भक्तः च यदि ते श्रोत्रम् आगतः ॥

"I am his loyal, dedicated, and adherent younger brother named Lakshmana, if ever you have heard of us.

aham tu = I am, but; tasya avarajaH = his, laterer, younger one; lakSmaNaH naama bhraataa = Lakshmana, named, brother; hitaH anukuulaH ca = loyal, adherent one, also; bhaktaH ca = dedicated one, also; te shrotram aagataH yadi = to your, ear, has come, if at all [if ever you have heard.]

3.12.4

ते वयम् वनम् अत्युग्रम् प्रविष्टाः पितृ शासनात् |
द्रष्टुम् इच्छ्हामहे सर्वे भगवन्तम् निवेद्यताम्
॥

"Such as we are, we entered the awful forest at the decree of our father, and we wiush to see the godly sage, let this be informed to him." Said Lakshmana to the disciple of Agastya.

te = such as we are; vayam pitR^i shaasanaat ati ugram vanam praviSTaaH = we, by our father's decree, entered, awful, forests; sarve bhagavantam draSTum icChaamahe = we all, godly sage, to see, we wish to; nivedyataam = let it be informed.

3.12.5

तस्य तद् वचनम् श्रुत्वा लक्ष्मणस्य तपोधनः |
तथा इति उक्त्वा अग्नि शरणम् प्रविवेश निवेदितुम् ॥

On hearing that sentence of Lakshmana that disciple who is ascetically rich replied 'agreed, ' and he entered the sanctum of Ritual-fire to submit the same to Agastya.

tapaH dhanaH = ascetically, rich [disciple of Agastya]; tasya lakSmaNasya tat vacanam shrutvaa = his, Lakshmana's, that, word, on hering; tathaa iti uktvaa = like that, thus, saying; agni sharaNam pravivesha niveditum = fire, sanctum, entered, to submit to sage.

This sanctum where the Altar of Fire is established will be well deep inside these hermitages. One arrives at the Altar of Fire after passing through many places designated to particular deities, where fire oblations are conducted. These places of worship occurring before the hall of homa are listed in the coming verses.

3.12.6

स प्रविश्य मुनिश्रेष्ठम् तपसा दुष्प्रधर्षणम् |
कृत अंजलिः उवाच इदम् राम आगमनम् अञ्जसा ॥यथा उक्तम् लक्ष्मणेन एव शिष्यः तस्य अगस्तस्य संमतः |

He that agreeable disciple of sage quickly approached the irrefutable sage by his asceticism, made palm-fold and said this to the eminent sage about about the arrival of Rama, exactly as said by Lakshmana. [3-12-6, 7a]

6, 7a. agastasya sammataH shiSyaH = to Agastya, agreeable, disciple; saH a~njasaa pravishya = he, quickly, entered; kR^ita anjaliH = on making palm-fold; laxmaNena yathaa uktam eva = by Lakshmana, as said, that, alone; tapasaa duS pra dharSaNam = by ascesis, irrefutable sage - to Agastya; muni shreSTham = to sage, the eminent; raama aagamanam = about Rama's, arrival; idam uvaaca = this, said.

3.12.7

पुत्रौ दशरथस्य इमौ रामो लक्ष्मण एव च ॥प्रविष्टौ आश्रमपदम् सीतया सह भार्यया |

"Sons of King Dasharatha, Rama and also thus Lakshmana have entered the threshold of hermitage along with the wife of Rama, namely Seetha. [3-12-7b, 8a]

7b, 8a. raamaH lakSmaNa eva ca = Rama, Lakshmana, thus, also; dasharathasya imau putrau = Dasharatha's, these, sons; bhaaryayaa siitayaa saha = wife, Seetha, with; praviSTau aashramapadam = entered, hermitage's, threshold.

3.12.8

द्रष्टुम् भवन्तम् आयातौ शुश्रूषार्थम् अरिन्दमौ ॥यद् अत्र अनंतरम् तत् त्वम् आज्ञापयितुम्
अर्हसि |

"Those two enemy-destroyers have come cherishing to see and serve you, hence it will be apt of you to order what next is to be done in this regard." Said disciple to the sage. [3-12-8b, 9a]

8b, 9a. arindamau = enemy-destroyers those Rama and Lakshmana; bhavantam draSTum = you, to see; shushruuSa artham aayaatau = to serve you, for te urpose of, they have come; atra yat anantaram = there [in this regard,] what, next is to be done; tat tvam aaj~naapayitum arhasi = that, you, to order, apt of you.

3.12.9

ततः शिष्यात् उपश्रुत्य प्राप्तम् रामम् स लक्ष्मणम् ॥वैदेहीम् च महाभागाम् इदम् वचनम् अब्रवीत्
|

Having heard from the disciple that Rama has arrived with Lakshmana and with highly fortunate Seetha the sage said this to him. [3-12-9b, 10a]

9b, 10a. tataH shiSyaat = then, from disciple; sa lakSmaNam raamam praaptam = with, Lakshmana, Rama, has come; upashrutya = on hearing; vaidehiim ca mahaabhaagaam = Vaidehi, also, highly, fortunate one; idam vacanam abraviit = this, word, said.

3.12.10

दिष्ट्या रामः चिरस्य अद्य द्रष्टुम् माम् समुपागतः ॥मनसा कांक्षितम् हि अस्य मया अपि आगमनम्
प्रति |

"My heart is indeed yearning for his arrival, and after this long a time Rama providentially came to see me." [3-12-10b, 11a]

10b, 11a. diSTyaa = providentially; raamaH = Rama; cirasya maam draSTum = after a long, me, to see; adya sam upa agataH = today, he came my nearby; asya aagamanam prati = his, arrival, towards; mayaa manasaa kaankSitam hi = by me, by heart, yearned for, indeed.

3.12.11

गम्यताम् सत्कृतो रामः स भार्यः सह लक्ष्मणः ॥प्रवेश्यताम् समीपम् मे किम् असौ न प्रवेशितः
|

"Go forth and make welcome to Rama, Lakshmana and to Seetha, and they be entered here, why you have not invited them as yet? [3-12-11b, 12a]

11b, 12a. gamyataam = go forth; raamaH sa bhaaryaH saha lakSmaNaH = Rama be, with, wife, with, Lakshmana; sat kR^itaH = make welcome; me samiipam praveshyataam = in my, proximity, be entered; kim asau na praveshitaH = why, he is, not, entered [as yet.]

Agastya is waiting for long to receive Rama to handover a great bow, quivers and sword. Agastya himself an eliminator of demons and Rama's mission is also the same. Therefore, on hearing that "Rama arrived " his ears are said to have received an ear-pleasing experience, karNa aananda anubhava. Maheshvara Tirtha.

3.12.12

एवम् उक्तः तु मुनिना धर्मज्ञेन महात्मना ॥अभिवाद्य अब्रवीत् शिष्यः तथा इति नियत अंजलिः |

Thus said by the great-souled sage and the knower of virtue, the disciple adored him with palm-fold saying that "as you say." [3-12-12b, 13a]

12b, 13a. dharmaj~nena mahaatmanaa muninaa = by virtue-knower, by great soul, by sage; evam uktaH tu = thus, one who is said; shiSyaH = disciple; niyata anjaliH abhivaadya tathaa iti abraviit = having done, with palm-fold, having adored, 'thus it will be done', he said.

3.12.13

तदा निष्क्रम्य संभ्रान्तः शिष्यो लक्ष्मणम् अब्रवीत् ॥क्व असौ रामो मुनिम् द्रष्टुम् एतु
प्रविशतु स्वयम् |

Then that disciple went out with a little perplexity and said this to Lakshmana, "Where is this Rama? He may come to see the sage and let him enter hermitage on his own." Said that disciple to Lakshmana. [3-12-13b, 14a]

13b, 14a. tadaa shiSyaH sam bhraantaH = then, disciple, a little perplexed; niS kramya = on going out; lakSmaNam abraviit = to Lakshmana, said; asau raamaH kva = this, Rama, where is he; munim draSTum etu = sage, to see, let him come; pravishatu svayam = enter, on his own.

3.12.14

ततो गत्वा आश्रम पदम् शिष्येण सह लक्ष्मणः ॥दर्शयामास काकुत्स्थम् सीताम् च जनकात्मजाम् |

Then on going out to the exterior of that hermitage along with that disciple, Lakshmana has shown him Rama and Janaka's daughter Seetha. [3-12-14b, 15a]

14b, 15a. tataH lakSmaNaH shiSyeNa saha = Lakshmana, disciple, along with; gatvaa aashrama padam = having gone, of hermitage's, exterior; kaakutstham = at Rama; janakaatmajaam siitaam ca = at Janaka's daughter, Seetha, also; darshayaamaasa = started to show.

3.12.15

तम् शिष्यः प्रश्रितम् वाक्यम् अगस्त्य वचनम् ब्रुवन् ॥प्रावेशयत् यथा न्यायम् सत्कार अर्ह
सुसत्कृतम् |

While that disciple repeated the obliging words of Agastya entered that reception-worthy Rama into hermitage on receiving him well. [3-12-15b, 16a]

15b, 16a. shiSyaH = disciple; prashritam agastya vacanam bruvan = obliging [words,] Agastya's, word of, while telling [repeating]; satkaara arham = reception, worthy; su satkR^itam = well, receiving; praaveshayat yathaa nyaayam = entered, as per, procedure.

3.12.16

प्रविवेश ततो रामः सीतया सह लक्ष्मणः ॥प्रशान्त हरिण आकीर्णम् आश्रमम् हि अवलोकयन् |

And then Rama entered the hermitage with Seetha and Lakshmana looking over it which is overspread with docile deer. [ 3-12-16b, 17a]

16b, 17a. tataH raamaH siitayaa saha lakSmaNaH = then, Rama, Seetha, with, Lakshmana; prashaanta hariNa aakiirNam = docile, deer, overspread with; aashramam avalokayan = hermitage, on looking over; pravivesha entered.

3.12.17

स तत्र ब्रह्मणः स्थानम् अग्नेः स्थानम् तथैव च ॥विष्णोः स्थानम् महेन्द्रस्य स्थानम्
चैव विवस्वतः |
सोम स्थानम् भग स्थानम् स्थानम् कौबेरम् एव च ॥धातुर् विधातुः स्थानम् च
वायोः स्थानम् तथैव च |
स्थानम् च पाश हस्तस्य वारुणस्य महात्मनः ॥स्थानम् तथैव गायत्र्या
वसूनाम् स्थानम् एव च |
स्थानम् च नागराजस्य गरुड स्थानम् एव च ॥कार्तिकेयस्य च स्थानम्
धर्म स्थानम् च पश्यति |

Rama entered inside the hermitage and saw therein the sanctus of Brahma, Fire-god, Vishnu, Indra, Vivasvat

the Sun-god, Soma - the Moon-god, Bhaga - one among the twelve Suns, and the sanctusms of Kubera, [Wealth-Management-god, are seen and passed by the three of them, sanctums of Dhaata, Vidhaata - Vedic deities created by Brahma to help Svayambhuu Manu, santucm of Vaayu - the Air-god, and also like that the sanctum of great-soloed VaruNa - the Rain-god who also wields noose, and the sanctum of Gayatri
the presiding deity of gnosis, sanctum of Vasus - eight of them, and the sanctum of cobra's king - aadi sheSa, the divine Thousand-headed serpent that bears this globe on its head, and on which Vishnu reclines, and even the sanctum of GaruDa - the Divine Eagle and the vehicle of Vishnu, and the half brother of aadi sheSa, and the sanctum of Kaartikeya - chief of gods army, second son of Shiva, and the sanctum of Dharma - Dharmaraaja, presiding deity of Virtue-Vice-Time of living beings, in-charge of the hell. [17b, 18, 19, 20, 21a]

17b, 18, 19, 20, 21a. saH tatra brahmaNaH sthaanam = he [Rama,] therein, Brahma's, sanctum; tathaiva ca = like that, also; agneH sthaanam = Fire's, sanctum; viSNoH sthaanam = Vishnu's, sanctum; mahendrasya sthaanam = Mahendra's sanctum; caiva = also, like that; vivasvataH = Vivasvat [Sun]; soma sthaanam = Soma [Moon's] sanctum; bhaga sthaanam = Bhaga's, sanctum; sthaanam kauberam eva ca = sanctum, of Kubera, like that, also; dhaatuH vidhaatuH sthaanam ca = Dhaata, Vidhaata sanctums, also; tathaiva ca = like, that also; vaayoH sthaanam = Vaayu's [Air-god's,] sanctum; sthaanam ca paasha hastasya = sanctum, also, of Noose-wielder; vaaruNasya mahaatmanaH = of Rain-god, great soul; sthaanam tathaiva gaayatryaa = sanctum, also like that, of Gayatri; vasuunaam sthaanam eva ca = Vasu-s, sanctum, also; sthaanam ca naaga raajasya = sanctum, of cobra's, king [aadi sheSa]; garuDa sthaanam eva ca = GaruDa [Divine Eagle] sanctum of, also; kaartikeyasya ca sthaanam = Kaartikeya's, also, sanctum; dharma sthaanam ca = Dharma's, sanctum, also; pashyati = saw.

These sanctums are particular holy places in hermitages where those designated deities will be invoked for worship. These will be seventeen in general, as said in Vedic doctrine, yo vai sapta dasha

Defined by seventeen letters. On passing through all these places, the place of homa kunDa , Altar of Fire will come. Hence, usually none will be allowed inside the hermitages, and all are supposed to stay in aashrama padam , the hermitage's threshold, a porch or portico minus its roofing. As such Rama wanted an entry in to hermitage.

3.12.21

ततः शिष्यैः परिवृतो मुनिर् अपि अभिनिष्पतत् ॥तम् ददर्श अग्रतो रामो मुनीनाम् दीप्त तेजसम्
|

Then encircled by disciples the sage Agastya came out quickly, and Rama saw him who is glowing brilliant before all the other sages. [3-12-21b, 22a]

21b, 22a. tataH shiSyaiH pari vR^itaH = then, by disciples, encircled; muniH api abhi niSpatat = sage, even, came out quickly; raamaH diipta tejasam muniinaam agrataH = Rama, he who is glowing, brilliant, sages, before; tam dadarsha = him [sage,] has seen.

In the list of sanctums said above no place is said for Shiva, on which earlier commentators discussed much. Of them Govindaraja stated, "Shiva has no worshipfulness in Vaishnavaite way, hence his sanctum is unsaid: atra puujya daivateShu rudrasya anupaadaanaat a-puujyatvam uktam | adhunaa kaiscit puujya maanataa tu taamasa shaastra anurodhaneti bodhyam|| Others contradicted this, saying that when Shiva's son, Kaartikeya is adorable, why not his Father? Rama Tilaka states agniratra rudraH The naming of Agni, Fire-god, as in 17th verse itself is Rudra, namely Shiva. ShiromaNi commentary also puts in the same way ' tatra agni shabdena shambhuH ucyate By the nomenclature of Fire, Shiva is to be construed.

3.12.22

अब्रवीत् वचनम् वीरो लक्ष्मणम् लक्ष्मिवर्धनम् ॥बहिर् लक्ष्मण निष्क्रामति अगस्त्यो भगवान्
ऋषिः |
औदार्येण अवगच्छ्हामि निधानम् तपसाम् इमम् ॥

On seeing the brilliantly glowing sage among those sages, he that bold Rama said this sentence to Lakshmana, the fortifier of fortune, "Here comes the godly sage, Lakshmana, by his eminence I comprehend him as a depository of all ascesis." [3-12-22b, 23]

22b, 23. viiraH = bold one Rama; lakSmaNam lakSmi vardhanam = to Lakshmana, fortune, fortifier; abraviit vacanam = said, sentence; lakSmaNa = oh, Lakshmana; agastyaH bhagavaan R^iSiH = Agastya, godly, sage; bahiH niSkraamati = to outside, exiting; audaaryeNa imam tapasaam nidhaanam [iti] = by eminence, him, for all ascesis, depository, [thus]; ava gacChaami = I am comprehending.

3.12.24

एवम् उक्त्वा महाबाहुः अगस्त्यम् सूर्य वर्चसम् |
जग्राह आपतत् तस्य पादौ च रघुनन्दन ॥

That dexterous Rama on saying about that sun-like radiant sage Agastya, he that descendent of Raghu fell on the feet of Agastya touching them reverentially.

mahaabaahuH = great-armed [dexterous] one Rama; agastyam suurya varcasam = of Agastya, of sun's, radiance; evam uktvaa = thus, saying; tasya paadau ca raghunandana = his [Agastya's,] feet, also, Raghu's descendent; jagraaha aapatat = taken [touched reverentially,] on falling.

3.12.25

अभिवाद्य तु धर्मात्मा तस्थौ रामः कृतांजलिः |
सीतया सह वैदेह्या तदा रामः स लक्ष्मणः ॥

Then he who is a delight to the on lookers that noble-hearted Rama on revering the sage along with Lakshmana and Seetha, the princess from Videha, stood aside with his palms adjoined.

tadaa raamaH = then, he who is a delight to onlookers, that Rama; vaidehyaa siitayaa saha sa lakSmaNaH = Videha's princess, Seetha, along with, and with Lakshmana; abhivaadya tu dharmaatmaa = addressing himself, but, noble-hearted one; kR^ita anjaliH = palms-adjoined; tasthau = stood aside.

3.12.26

प्रतिगृह्य च काकुत्स्थम् अर्चयित्वा आसन उदकैः |
कुशल प्रश्नम् उक्त्वा च आस्यताम् इति सोऽब्रवीत् ॥

Offering seat and water that sage received Rama, and even on exchanging pleasantries that sage said to him, "please be seated."

arcayitvaa aasana udakaiH = offering, seat, water; kaakutstham prati gR^ihya = Rama, is received; kushala prashnam uktvaa ca = well-being, inquiries, spoke, also [exchanging pleasantries]; aasyataam iti saH abraviit = 'be seated', thus, he [sage,] said.

3.12.27

अग्निम् हुत्वा प्रदाय अर्घ्यम् अतिथिन् प्रतिपूज्य च |
वानप्रस्थेन धर्मेण स तेषाम् भोजनम् ददौ ॥

Having completed his personal worship to Fire-god, and having offered water and other formalities to guest, that sage gave viands to guests according to his hermitic observances.

saH agnim hutvaa = he [the sage,] fire, having worshipped [for himself]; pradaaya arghyam = having offered, water; atithim prati puujya ca = guest, having worshipped [with other formalities,] also; vaanaprasthena dharmeNa = by hermit's, observances; teSaam bhojanam dadau = for them, food, he gave.

The hermit's observances include the ritual to Fire-god before food. In some case one has to personally light the fire, cook his own food to the chanting of hymns, like Agastya which is an observances called viashva devam Even now these are observed by some Vedic Brahmans.

3.12.28

प्रथमम् च उपविश्य अथ धर्मज्ञो मुनिपुंगवः |
उवाच रामम् आसीनम् प्रांजलिम् धर्मकोविदम् ॥

Then that eminent and shrewd sage Agastya in righteousness took his seat at the outset, and spoke to prudent Rama of righteousness itself, and who by now is sitting with his palms adjoined.

atha dharma j~naH muni pungavaH = then, well, informed one -shrewd, sage, eminent; prathamam upavishya = at the outset, taking a seat; aasiinam = one who took seat [later]; praanjalim = one with adjoined palms; dharma kovidam = one who in arts of virtue, proficient - well-advised, prudent; raamam = to Rama; uvaaca = spoke to.

3.12.29

अग्निम् हुत्वा प्रदाय अर्घ्यम् अतिथिम् प्रतिपूजयेत् |
अन्यथा खलु काकुत्स्थ तपस्वी समुदाचरन् |
दुःसाक्षी इव परे लोके स्वानि मांसानि भक्षयेत् ॥

"Worshipping the fire, giving water and worshipping the guest a hermit should receive a guest and feed him, and if a hermit practices contrarily, oh, Rama, he is destined to eat his own flesh like a false deponent in other world say, hell.

agnim hutvaa = fire is, worshipping; pradaaya arghyam = giving, water; atithim pratipuujayet = guest is, worshipped; kaakutstha = oh, Rama; anyathaa samudaacaran tapasvii = otherwise, if practices, a hermit; duH saakSii iva = false, deponent, like; pare loke = in other, world; svaani maaMsaani bhakSayet = own, flesh, eats.

A guest is one who enables the host to go to heavens. iShTo vaa yadi vaa dveShyo muurkhaH paNDita eva vaa | sampraapte vaishvadeva ante so atithi svarga sa~NkramaH || "May he be dear one or despised, stupid or scholar, one who comes at the end of fire worship before meals, he leads the host to heavens" - paraashara suutra. Any false deponent giving a false witness not only goes to hell but also is destined to eat his own flesh there. Same is the case with the host, who does not perform his daily chores to entertain his guest.

3.12.30

राजा सर्वस्य लोकस्य धर्मचारी महारथः |
पूजनीयः च मान्यः च भवान् प्राप्तः प्रिय अतिथिः ॥

"You are the king of all the world, the treader in the path of righteousness, great charioteer of probity, and you are the venerable and estimable one, and you have arrived as my dear guest.

raajaa sarvasya lokasya = king, of all, world; dharma caarii = righteousness, treader in the path of; mahaa rathaH = great, charioteer; puujaniiyaH ca = venerable, also; maanyaH ca = estimable, also; priya atithiH = as dear, guest; bhavaan praaptaH = - you, have arrived.

The other way of rendering is: raajaa sarvasya lokasya ruler, of all, three worlds, hence you are Vishnu; mahaa rathaH great, charioteer of mortal souls through karmic cycles, thus Narayana; puujaniiya venerable one even in daily worship, hence Vishnu; maanyaH credible one by those who aspire salvation, Narayana; priya atithi much desired guest than the routine sage/mortal guests, hence god. Thus, it is said that Sage Agastya realised Rama as Vishnu and eulogised Rama incarnation. Even the daily puuja worship is conducted in a manner of treating the deity as a symbolic guest in the household. Here that deity himself is the real guest, i.e., Narayana.

3.12.31

एवम् उक्त्वा फलैः मूलैः पुष्पैः च अन्यैः च राघवम् |
पूजयित्वा यथा कामम् ततो अगस्त्यः तम् अब्रवीत्
॥

Saying thus, Agastya adored Raghava well with fruits, tubers, flowers and others according to his ardency, and then he said this to Rama.

evam uktvaa = thus, saying; raaghavam = Raghava is; phalaiH muulaiH puSpaiH ca anyaiH ca = with fruits, tubers, flowers, also, others, also; puujayitvaa yathaa kaamam = adored, as desired, according to his ardency; tataH agastyaH tam abraviit = then, Agastya, him [to Rama,] said.

3.12.32

इदम् दिव्यम् महत् चापम् हेम वज्र विभूषितम् |
वैष्णवम् पुरुषव्याघ्र निर्मितम् विश्वकर्मणा ॥अमोघः सूर्य संकाशो ब्रह्मदत्तः शर उत्तमः |

"This sacred bow that is decorated with gold and diamonds is crafted by the divine architect Vishvakarma pertains to Vishnu, and these unwasteful arrows equalling sun in their blaze are the gift of Brahma. [3-12-32, 33a]

32, 33a. puruSavyaaghra = oh, manly-tiger; hema vajra vibhuuSitam = gold, diamonds, decorated with; divyam mahat idam caapam = sacred, great, this, bow; vaiSNavam = Vishnu [pertains to]; nirmitam vishvakarmaNaa = crafted by, Vishvkarma; suurya samkaashaH = sun, equalling in blaze; amoghaH shara uttamaH = unwasteful, arrows, best; brahma dattaH = by Brahma, gifted by.

3.12.33

दत्तो मम महेन्द्रेण तूणी च अक्षय सायकौ ॥संपूर्णौ निशितैः बाणैः ज्वलद्भिः इव पावकैः |
महा रजत कोशो अयम् असिः हेमविभूषितः ॥

"Also these two inexhaustible quivers packed with arrows that have the blaze of Ritual-fire, and this sword decorated in gold together with its sheath made up of excellent golden are once given to me by Indra. [3-12-33b, 34]

33b, 34. a kSaya saayakau = un, exhausted, those that have arrows; nishitaiH = with sharp; jvaladbhiH iva paavakaiH = blazing, like, Ritual-fire; baaNaiH = with arrows; sampuurNau = packed with; tuuNii ca = quivers, also; mama mahendreNa dattau = to me, by Indra, [two in number] are given; mahaa rajata koshaH = in excellent, golden, sheath; ayam hema vibhuuSitaH asiH = this one, gold, decorated with, sword; [mama mahendreNa dattaH = to me, by Indra, given.]

3.12.35

अनेन धनुषा राम हत्वा संख्ये महासुरान् |
आजहार श्रियम् दीप्ताम् पुरा विष्णुर् दिव ओकसाम् ॥

"By this bow, oh, Rama, once Vishnu eliminated horrible demons in war and brought back radiant prosperity to the celestials.

raama = oh, Rama; puraa viSNuuH samkhye = once, Vishnu, in war; anena dhanuSaa = by this, bow; hatvaa mahaasuraan = killed, horrible demons; diva okasaam = in heavens, for dwellers; diiptaam shriyam aajahaara = radiant, fortune, he fetched.

3.12.36

तत् धनुः तौ च तूणि च शरम् खड्गम् च मानद |
जयाय प्रतिगृह्णीष्व वज्रम् वज्रधरो यथा ॥

"The bow, these two quivers, arrows, and the sword, oh, Rama, the endower of grace, receive and wield them to triumph over the demons as Indra would wield Thunderbolt.

maana da = grace, accorder of - Rama; tat dhanuH tau ca tuuNi = that, bow, those two, also, quivers; sharam khaDgam ca = arrow, sword, also; vajra dharaH vajram yathaa = by Thunderbolt, wielder [Indra,] Thunderbolt, as with; jayaaya pratigR^ihNiiSva = for triumph, you receive them.

3.12.37

एवम् उक्त्वा महा तेजाः समस्तम् तत् वर आयुधम् |
दत्त्वा रामाय भगवान् अगस्त्यः पुनर् अब्रवीत् ॥

On saying thus that great resplendent and godly sage Agastya, gave all of those best weapons to Rama, and again spoke to Rama

mahaatejaaH bhagavaan agastyaH = great resplendent, godly-sage, Agastya; evam uktvaa = thus, on saying; samastam tat vara aayudham = all of, them, best, weapons; dattvaa raamaaya = having given, to Rama; punaH abraviit = again, said.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे द्वादशः सर्गः

Sarga 13

3.13.1

राम प्रीतो अस्मि भद्रम् ते परितुष्टो अस्मि लक्ष्मण |
अभिवादयितुम् यन् माम् प्राप्तौ स्थः सह सीतया ॥

" I am delighted Rama, safe you be, oh Lakshmana, well-contended I am for you have come to pay respects to me along with Seetha.

raama priitaH asmi = oh, Rama, delighted, I am; bhadram te = safe, you be; pari tuSTAH asmi lakSmaNa = well, contented, I am, Lakshmana; yat = by which reason; siitayaa saha maam abhivaadayitum praaptau sthaH = with, Seetha, me, to pay respects, arrived, you have.

3.13.2

अध्व श्रमेण वाम् खेदो बाधते प्रचुर श्रमः |
व्यक्तम् उत्कण्ठते वा अपि मैथिली जनक आत्मजा ॥

"The well-worn trail of yours on pathway is strenuousness and painful for you two, and it is evident from the sweat above your necks, even much more for Janaka's daughter, Maithili.

adhva shrameNa pracura shramaH = pathway, strain of, much, strain; vaam baadhate = you two, it is painful; janaka aatmajaa maithilii vaa api = Janaka's, daughter, Maithili, or, even; vyaktam ut kaNThate = evident, above, necks.

The word utkaNTha is interpreted in two ways. One is ut kaNTha above neck, sides of face; the other being the anxiousness to get some rest. Thus, they are either wet with sweat or also anxious to get rest after a long trek in woods.

3.13.3

एषा च सुकुमारी च खेदैः च न विमानिता |
प्राअज्य दोषम् वनम् प्रप्ता भर्तृ स्नेह प्रचोदिता ॥

"She is delicate and not discomforted by such distresses earlier, yet motivated by her friendship she came to these highly detrimental forests.

sukumaarii ca = delicate one, also; khedaiH ca na vimaanitaa = by distresses, also, not, discomforted; eSaa = she is; bhartR^i sneha pra coditaa = husband's, friendship, well, motivated by; praaajya doSam vanam praptaa = highly, detrimental, forests, she came to.

3.13.4

यथा एषा रमते राम इह सीता तथा कुरु |
दुष्करम् कृतवती एषा वने त्वाम् अभिगच्छ्हती ॥

"In which way Seetha takes delight in these forests, Rama, that you may ensure to her, for she has done an impossible deed in following you to forests, an impossible deed for womenfolk, in general.

raama = Rama; eSaa siitaa iha yathaa ramate = this, Seetha, here, as to how, she takes delight; tathaa kuru = that way, make happen; eSaa vane tvaam abhigacChatii = she, in forest, you, following; duS karam kR^itavatii not, possible [impossible,] [deed] she has done.

3.13.5

एषा हि प्रकृतिः स्त्रीणाम् आसृष्टे रघुनंदन |
समस्थम् अनुरंजंते विषमस्थम् त्यजन्ति च ॥

"From the beginning of creation the nature of women is this way only, oh scion of Raghu, they devote themselves to their men in good fortune, but they leave them off in ill fortune.

raghunandana = oh, Raghu's, scion; aa sR^iSTe = [from the] beginning of, creation; striiNaam prakR^itiH hi eSaa = woman's, nature, indeed, is this way; sama stham anuranjante = [husbands] in good fortune, they devote; viSama stham tyajanti ca = in ill fortune, leave off.

3.13.6

शत ह्रदानाम् लोलत्वम् शस्त्राणाम् तीक्ष्णताम् तथा |
गरुड अनिलयोः शैघ्र्यम् अनुगच्छ्हन्ति योषितः ॥

"With the mercuriality of hundreds of streaks of thunderbolt and with the incisiveness of a weapon, and with the speediness of an eagle or the gusty wind, the women are conformable.

yoSitaH = women; shata hradaanaam lolatvam = with hundred, flow's, dangling [with the mercuriality of hundreds of dangling streaks of lightning]; shastraaNaam tiikSNataam with weapon's, incisiveness; tathaa garuDa anilayoH shaighryam = likewise, eagle, gust of wind, speediness of; anugacChanti they string along.

The flashes of thunderbolts are famous for their mercuriality and so capricious are the women's hearts with the speed of lightning, and razor sharp will be their attitude to cut-off the age-old friendship, if they are ill at ease, and they sever relations with the speediness of an eagle or a gust.

3.13.7

इयम् तु भवतो भार्या दोषैर् एतैर् विवर्जिताः |
श्लाघ्या च व्यपदेश्या च यथा देवी हि अरुन्धती ॥

"But she this wife of yours is devoid of all those stigmas, an exemplary and an estimable lady, like Lady Arundhati.

bhavataH bhaaryaa = your, wife; iyam tu = she is, but; etaiH doSaiH vi varjitaaH = with these, stigmas, devoid of; devii arundhatii yathaa = lady, Arundhati, like; shlaaghyaa ca vyapadeshyaa [vi apa dish] ca = exemplary, also, estimable, also.

Lady Arundhati is the wife of Sage Vashishta, an exemplary lady in devotion to her husband and she has become a star in the sky by virtue of that devotion. Even today in marriages, at the close of all observances, this star in skies is shown to the bride imbuing a sense of devotion to her bridegroom, may it be in noontime.

3.13.8

अलंकृतो अयम् देशः च यत्र सौमित्रिणा सह |
वैदेह्या च अनया राम वत्स्यसि त्वम् अरिंदम ॥

"Where you wish to put up along with Lakshmana and with this Seetha, oh, enemy-destroyer Rama, that province shall be glorified." So said Sage Agastya to Rama."

arindama raama oh, enemy-destroyer, Rama; saumitriNaa saha = Soumitri, along with; anayaa vaidehyaa ca = with this, Vaidehi, also; yatra tvam vatsyasi = where, you will, live; ayam deshaH ca alankR^itaH = that, province, is also, glorified.

3.13.9

एवम् उक्तः तु मुनिना राघवः संयत अंजलिः |
उवाच प्रश्रितम् वाक्यम् ऋषिम् दीप्तम् इव अनलम् ॥

Thus said by the sage, Raghava spoke amiable this sentence adjoining his palms to the sage who is glowing like a ritual-fire.

evam uktaH tu muninaa = thus, said, by sage; raaghavaH = Raghava; samyata anjaliH = adjoining, palms; diiptam iva analam = he who is glowing, like, ritual-fire; R^iSim = to sage; uvaaca prashritam vaakyam = spoke, amiable, sentence.

3.13.10

धन्योस्मि अनुगृहीतोस्मि यस्य मे मुनि पुंगवः |
गुणैः सभ्रातृ भार्यस्य गुरुः नः परितुष्यति ॥

"I am privileged and blessed as my mentor and the eminent age is well pleased with the virtues of my brother and wife which are non-dissimilar to mine.

sa bhraatR^i bhaaryasya guNaiH = with, brother's, wife's, by virtues; yasya me = to him, such as me; naH guruH muni pungavaH my, mentor, sage, the eminent; pari tuSyati = is well-pleased; by that; dhanyaH asmi = privileged, I am; anu gR^ihiitaH asmi = blessed, I am.

3.13.11

किन्तु व्यादिश मे देशम् स उदकम् बहु काननम् |
यत्र आश्रम पदम् कृत्वा वसेयम् निरतः सुखम् ॥

"But a place with water and many forests may please be shown, where I can reside happily and self-composedly on erecting a hermitage." Thus Rama asked the Sage Agastya.

kintu = but; yatra aashrama padam kR^itvaa = where, hermitage's, threshold, on erecting; nirataH sukham vaseyam self-composedly, happily, I can reside; such a; desham = place; sa udakam = with, water; bahu kaananam = many, forests; vyaadisha[vi aa dish] be directed, be shown.

3.13.12

ततो अब्रवीत् मुनि श्रेष्ठः श्रुत्वा रामस्य भाषितम् |
ध्यात्वा मुहूर्तम् धर्मात्मा धीरो धीरतरम् वचः ॥

Then that eminent sage Agastya on contemplating a while about what Rama has said, that virtuous and confident sage spoke more ideational word to Rama.

tataH = then; dharmaatmaa = virtuous one; dhiiraH = confident one; muni shreSThaH = sage, the eminent; raamasya bhaaSitam vacaH shrutvaa = Rama's, said, saying, on hearing; dhyaatvaa muhuurtam = contemplated, a while; dhiira taram vacaH abraviit = intellectual [ideational,] more, word, said.

Rama wanted a place with 'many forests,' which is non-conditional to his exile. Some versions contain after dharma aatmaa , and said tato vaacha vacaH subham. This will not appear in critical or eastern recessions. For this diiraH dhiira taram vacaH , is there. It is said, that sage Agastya contemplated for a while, and envisioning the future of Seetha's abduction and Rama's elimination of Ravana etc by his yogic power, he said to Rama to stay at Panchavati. This is because, he himself is courageous sage in eliminating the demons, trusting that Rama also will do the same, he has shown a place which has many forests' around it, that too as Rama desired.

3.13.13

इतो द्वि योजने तात बहु मूल फल उदकः |
देशो बहु मृगः श्रीमान् पंचवटि अभिविश्रुतः ॥

"A most prosperous place called Panchavati is there at a distance of two yojana-s from here, oh, dear Rama, which is abundant with tubers, fruits, water, and many deer." Thus Agastya started to tell.

taata = oh, dear; bahu muula phala udakaH = with many, tubers, fruits, waters; bahu mR^igaH = with many, deer; shriimaan = a prosperous one; pancavaTi abhi vishrutaH deshaH Panchavati, well, renowned as, the place; itaH dvi yojana = from here, two yojana-s.

3.13.14

तत्र गत्वा आश्रम पदम् कृत्वा सौमित्रिणा सह |
रमस्व त्वम् पितुर् वाक्यम् यथा उक्तम् अनुपालयन् ॥

"On your going there along with Saumitri, and on erecting a hermitage you may take delight in there complying the decreed order of your father.

tvam saumitriNaa saha tatra gatvaa = you, there, Soumitri, along with, on going, there; aashrama padam kR^itvaa = hermitage, on erecting; yathaa uktam pituH vaakyam anupaalayan = as, decreed, father's, sentence [order], complying with; ramasva you take delight.

3.13.15

विदितो हि एष वृत्तांतो मम सर्वः तव अनघ |
तपसः च प्रभावेण स्नेहाद् दशरथस्य च ॥

"Indeed all of this episode of yours is known to me, oh, merited one, by the ability of my asceticism, and also by my friendship with Dasharatha.

anagha = oh, merited one; tapasaH prabhaaveNa = by [my ascesis,] ability of; snehaat dasharathasya ca = iby my friendship, with Dasharatha, also; tava eSa sarvaH vR^ittaantaH = your, this, all of, episode; viditaH hi known, indeed.

3.13.16

हृदयस्थः च ते छ्हन्दो विज्ञातः तपसा मया |
इह वासम् प्रतिज्ञाय मया सह तपो वने ॥अतः च त्वाम् अहम् ब्रूमि गच्छ्ह पंचवटीम् इति |

"I am in the know of your heartfelt certitude by my ascesis, thereby I wish to advise you to go to Panchavati, though I said that you may dwell in these ascetic-woods along with me. [3-13-16, 17a]

16, 17a. te hR^idayaH sthaH ca ChandaH = your, in heart, abided, certitude; maya tapasaa viGYaataH by me, by asceticism, is known; ataH = thereby; maya saha iha tapaH vane = me, along with, in ascetic, woods; vaasam pratiGYaaya = dwelling, I said; [it is explicitly unsaid by Agastya that Rama may stay here, but deemed to have been said by commentators]; pancavaTiim gacCha iti tvaam aham bruumi = to Panchavati, you go, thus as, to you, I am, telling [advising.]

3.13.17

स हि रम्यो वनोद्देशो मैथिली तत्र रंस्यते ॥स देशः श्लाघनीयः च न अतिदूरे च राघव |

"That woodland will be delightful, isn't it Raghava, for it is praiseworthy and not very far off from here, and Seetha can take delight in there. [3-13-17b, 18a]

17b, 18a. raaghava = oh, Raghava; saH vanoddeshaH ramyaH hi = that, woodland, are delightful, isn't it; saH deshaH shlaaghaniiyaH ca = that, place, is praiseworthy, also; [because it is]; na ati duure ca = not, very, far off, also; maithilii tatra ramsyate = Maithili, therein, can take delight.

3.13.18

गोदावर्याः समीपे च मैथिली तत्र रंस्यते ॥प्राज्य मूल फलैः चैव नाना द्विज गणैर् युतः |
विविक्तः च महाबाहो पुण्यो रम्यः तथैव च ॥

"There Maithili will take delight nearby River Godavari, and it is with abundant tubers, fruits, various are its bird flocks, and it is very reclusive too, oh, great dextrous Rama, further it is meritorious and appealing. [3-13-18b, 19]

18b, 19. maithilii tatra godaavaryaaH samiipe ramsyate = Maithili, there, at Godavari, nearby, takes delights; praajya muula phalaiH caiva = bounteous, tubers, fruits, also; naanaa dvija gaNaiH yutaH = various, bird, flocks; mahaa baahuH = great, dexterous Rama; vi viktaH ca = verily, reclusive, too; puNyaH tathaa eva ca = meritorious, like that, even, also ramyaH = appealing one.

3.13.20

भवान् अपि सदाचारः च शक्तः च परिरक्षणे |
अपि च अत्र वसन् राम तापसान् पालयिष्यसि ॥

"Even you, Rama, with your good deportment are capable to safeguard the hermits while residing there.

bhavaan api sat aacaaraH = you are, even, with good, bearing; pari rakSaNe shaktaH = to safeguard, you are capable; api ca = even also; atra vasan = there, while residing; raama = Rama; taapasaan paalayiSyasi = hermits, you can protect.

3.13.21

एतत् आलक्ष्यते वीर मधूकानाम् महत् वनम् |
उत्तरेण अस्य गंतव्यम् न्यग्रोधम् अपि गच्छ्हता ॥

"Oh, brave one, you see this great forest of flower-liquor trees, you have to proceed north of it and advance towards a banyan tree.

viira = oh, brave one; etat madhuukaanaam mahat vanam aalakSyate = this, Madhuuka [bassia latifolia, flowers of which are used to distil liquor] trees, great, forest, that seen; asya uttareNa = by its, north; nyagrodham api gacChataa gantavyam = banyan tree, also, on advancing towards, you have to proceed.

3.13.22

ततः स्थलम् उपारुह्य पर्वतस्य अविदूरतः |
ख्यातः पंचवटी इति एव नित्य पुष्पित काननः ॥

"Then on climbing up an upland a mountain is seen, that which is also not far away, and that renowned Panchavati is there in an ever-blooming forest in the valley of that mountain." Said Sage Agastya to Rama.

tataH sthalam upa aaruhya = then, upland, on climbing up; parvatasya avi duurataH = from mountain, not, far away; pancavaTii iti eva khyaataH Panchavati, thus, that way, renowned; nitya puSpita kaananaH = ever, blooming, forest [is there.]

3.13.23

अगस्त्येन एवम् उक्तः तु रामः सौमित्रिणा सह |
सत्कृत्य आमंत्रयामास तम् ऋषिम् सत्य वादिनम् ॥

When thus said by Sage Agastya, Rama along with Soumitri venerated and bade farewell to that truth advocator sage Agastya.

agastyena evam uktaH tu = by Agastya, thus, said, but; raamaH saumitriNaa saha = Rama, Soumitri, along with; satya vaadinam = truth, advocator; tam R^iSim that, Sage is; sat kR^itya aamantrayaamaasa = well venerated, bade farewell.

3.12.24

तौ तु तेन अभ्यनुज्ञातौ कृत पाद अभिवन्दनौ |
तम् आश्रमम् पंचवटीम् जग्मतुः सह सीतया ॥

Thus well bidden by Sage Agastya those two Rama and Lakshmana have offered their venerations at the feet of that sage and proceeded to their prospective hermitage at Panchavati along with Seetha.

tena abhi anuGYaatau = by him [Agastya,] well, bidden; tau = those two Rama and Lakshmana; kR^ita paada abhi vandanau = who have made, offered, venerations; saha siitayaa = with, Seetha; tam aashramam = to that, hermitage; [tat aashrama padaat = from that hermitage of Agastya]; pancavaTiim = to Panchavati; jagmatuH = proceeded.

3.13.25

गृहीत चापौ तु नराधिप आत्मजौ
विषक्त तूणी समरेषु अकातरौ |
यथा उपदिष्टेन पथा महर्षिणा |
प्रजग्मतुः पंचवटीम् समाहितौ ॥

Those princes that are dauntless in war took up their bows and braced up their quivers, and resolutely proceeded to Panchavati on the route apprised by that great sage Agastya.

samareSu a kaatarau = in war, not, fearful ones; nara adhipa aatmajau = people's, king, sons [princes]; gR^ihiita caapau tu = taken, bows, also; viSakta tuuNii = braced up, quivers; samaahitau = resolutely; maharSiNaa yathaa upadiSTena pathaa by great sage, as, apprised, on route; pancavaTiim pra jagmatuH = to Panchavati, proceeded.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे त्रयोदशः सर्गः

Sarga 14

3.14.1

अथ पंचवटीम् गच्चन्न् अन्तरा रघुनन्दनः |
आससाद महाकायम् गृध्रम् भीम पराक्रमम् ॥

Then while proceeding to Panchavati that Rahu's descendent came across a mammoth eagle with marvellous might in midway.

atha = then; raghunandanaH pancavaTiim gacChann = Rahu's descendent, to Panchavati, while proceeding; antaraa = in midway; mahaa kaayam bhiima paraakramam = with mammoth, bodied, with marvellous, might; gR^idhram aasasaada = an eagle he reached, came across.

3.14.2

तम् दृष्ट्वा तौ महाभागौ वनस्थम् राम लक्ष्मणौ |
मेनाते राक्षसम् पक्षिम् ब्रुवाणौ को भवान् इति ॥

On seeing such an eagle in the forest those two highly privileged brothers Rama and Lakshmana questioned it asking, "Who you are?" presuming it to be a demon.

mahaabhaagau tau raama lakSmaNau = highly privileged, those two, Rama, Lakshmana; vanastham = in forest [vaTastham = on tree]; tam pakSim dR^iSTvaa = him, that bird, on seeing; kau bhavaan iti = who, you are, thus; bruvaaNau = saying; raakSasam menaate = demon, they presumed.

3.14.3

स तौ मधुरया वाचा सौम्यया प्रीणयन्न् इव |
उवाच वत्स माम् विद्धि वयस्यम् पितुर् आत्मनः ॥

But that eagle with sweet ad soft words spoke to them as though to please them, "oh boy Rama know me as your father's friend."

saH = he, that eagle; tau madhurayaa saumyayaa vaacaa = to them, with sweet, soft, with words; uvaaca priiNayann iva = spoke, pleasing them, as though; vatsa = oh boy Rama; maam aatmanaH pituH vayasyam viddhi = me, of your, father's, friend , thus you know.

3.14.4

स तम् पितृ सखम् मत्वा पूजयामास राघवः |
स तस्य कुलम् अव्यग्रम् अथ पप्रच्छ्ह नाम च ॥

Accepting that bird as his father's friend Raghava revered it, and he that Rama then asked for that eagle's name and lineage.

saH = he that; raaghavaH = Raghava; tam = that bird; pitR^i sakham matvaa puujayaamaasa = him, as father's, friend, accepting, revered; atha saH avyagram = then, he [Rama,] without haste; tasya kulam naama ca papracCha = its, lineage, name, also, asked for.

3.14.5

रामस्य वचनम् श्रुत्वा कुलम् आत्मानम् एव च |
आचचक्षे द्विजः तस्मै सर्वभूत समुद्भवम् ॥

On hearing Rama's words that bird said about his ancestry and himself, and in doing so, that eagle also narrated the overall genesis of all beings.

dvijaH = that bird; raamasya vacanam shrutvaa = Rama's, words, on hearing; sarva bhuuta sam udbhavam = reg. all, beings, overall, genesis; kulam aatmaanam eva ca = ancestry, himself, thus, also; aacacakSe tasmai = said, to them.

3.14.6

पूर्वकाले महाबाहो ये प्रजापतयो अभवन् |
तान् मे निगदतः सर्वान् आदितः शृणु राघव ॥

"Once upon a time there were lords of people, oh dextrous Raghava, and you may listen all about them from the beginning, while I narrate

puurva kaale mahaabaahuH = once, upon a time, oh dextrous one; Raaghava; ye prajaa patayaH abhavan = those, people's, lords, were there; taan sarvaan = of them, all; me nigadataH = from me, while I narrate; aaditaH = from beginning; shR^iNu = you may listen.

3.14.7

कर्दमः प्रथमः तेषाम् विकृतः तद् अनन्तरम् |
शेषः च संश्रयः चैव बहु पुत्रः च वीर्यवान् ॥स्थाणुर् मरीचिर् अत्रिः च क्रतुः चैव महाबलः |
पुलस्त्यः च अ.ंगिराः चैव प्रचेताः पुलहः तथा ॥दक्षो विवस्वान् अपरो अरिष्टनेमिः च राघव |
कश्यपः च महातेजाः तेषाम् आसीत् च पश्चिमः ॥

"Of them Kardama was there at first, and afterwards Sesha, and later Samshraya was there with many children and a vigorous one he was. Then Sthaanu, Mariichi, Atri, the great mighty one Kratu, Pulasthya, Angira, Pracheta and Pulah were there. And oh, Raghava, Daksha, Vivaswan were while the other name of Vivasvan is Arishtanemi, and lastly the great resplendent Kashyapa, was there as Prajapati. [3-14-9]

teSaam = among them; kardamaH prathamaH = Kardama, the first one; vikR^iitaH tat anantaram = Vikrita, then, afterwards; sheSaH ca samshrayaH caiva = Sesha, also, Samshraya, also thus; bahu putraH ca viiryavaan = with many, children, also, vigorous one; sthaaNuH mariiciH atriH ca = Sthanu, Mariichi, Atri, also; kratuH caiva mahaabalaH = Kratu, also thus, great mighty one; pulastyaH ca angiraaH caiva pracetaaH pulahaH tathaa = Pulasthya, also, Angiira, also thus, Pracheta, Pulah, then; dakSaH vivasvaan aparaH ariSTanemiH ca = Daksha, Vivaswan, then, Arishtanemi; raaghava = oh Raghava; kashyapaH ca mahaatejaaH = Kashyapa, also, great resplendent; teSaam aasiit pashcimaH = of them, was there, the last one.

3.14.10

प्रजापतेः तु दक्षस्य बभूवुर् इति विश्रुतम् |
षष्टिर् दुहितरो राम यशस्विन्यो महायशः ॥

"Oh glorious Rama, there were sixty highly renowned daughters to Daksha, thus we hear.

mahaa yashaH raama = oh, highly, glorious, Rama; prajaapateH dakSasya = people's lord, for Daksha; SaSTiH duhitaraH = sixty, daughters; yashasvinyaH = highly renowned ones; babhuuvuH iti vi shrutam = were there, thus, we hear.

3.14.11

कश्यपः प्रतिजग्राह तासाम् अष्टौ सुमध्यमाः |
अदितिम् च दितिम् चैव दनूम् अपि च कालकाम् ॥ताम्राम् क्रोध वशाम् चैव मनुम् च अप्य् अनलाम् अपि |

"Of them Kashyapa accepted eight slender-waisted daughters of Daksha Prajapati, namely Aditi, Diti, Danu, Kaalakaa and Taamra, Krodhavasha, also thus Manu and even Anala also as wives. [3-14-11, 12a]

11, 12a. kashyapaH = Kashyapa; taasaam = from them; aditim ca ditim caiva = Aditi, also, Diti, like that; danuum = Danu; api ca = even, also; kaalakaam taamraam krodhavashaam caiva = Kaalakaa Taamra, Krodhavasha, also thus; manum ca api analaam api = Manu, also, even, Anala, also; aSTau su madhyamaaH prati jagraaha = eight, slender, waisted ones, has accepted.

3.14.12

ताः तु कन्याः ततः प्रीतः कश्यपः पुनर् अब्रवीत् ॥पुत्रामः त्रैलोक्य भर्तॄन् वै जनयिष्यथ
मत् समान् |

"Then Kashyapa is gladdened and said to those young wives, "You all shall deliver sons similar to me and who can sustain the three worlds." [3-14-12b, 13a]

12b, 13a. tataH priitaH kashyapaH = then, gladdened, Kashyapa is; taaH kanyaaH punaH abraviit = to them, girls � young wives, in turn, said; trai lokya bhartR^In vai = three, worlds, sustainers of, indeed; mat samaan putraam janayiSyatha = sons, to me, similar, you deliver.

3.14.13

अदितिः तन् मना राम दितिः च दनुर् एव च ॥कालका च महाबाहो शेषाः तु अमनसो अभवन् |

"Oh, dextrous Rama, Aditi, Diti, Kaalakaa and Danu have agreed for that, but others became unheedful of Kashyapa's words. [3-14-13b, 14a]

13b, 14a. aditiH tan manaa = Aditi, that, agreed; raama = Rama; mahaabaahuH = oh, dextrous one; ditiH ca danuH eva ca = Diti, also, Danu, even, also kaalakaa ca[ manaa] = Kaalakaa, also, [agreed]; sheSaaH tu a manasaH abhavan = others, but, not, heedful, they became;.

3.14.14

अदित्याम् जज्ञिरे देवाः त्रयः त्रिंशत् अरिंदम ॥आदित्या वसवो रुद्रा अश्विनौ च परंतप |

"Aditi gave birth to twelve Aditya-s, the Sun-gods, eight Vasu-s, the Terrestrials-gods, eleven Rudraa-s, the Fury-gods, and two Ashvinis, the medicine-gods, total thirty-three of them. [3-14-14b, 15a]

14b, 15a. arindama = oh enemy-destroyer; adityaam devaaH aadityaa vasavaH rudraa ashvinau ca = from Aditi, Aadityaa-s, Vasu-s, two Ashvini-s; trayaH trimshat devaaH jaj~nire = thirty three, gods, are born; parantapa = oh enemy-oppressor.

3.14.15

दितिः तु अजनयत् पुत्रान् दैत्याम् तात यशस्विनः ॥तेषाम् इयम् वसुमती पुरा आसीत् स वन अर्णवा
|

"Oh, boy Rama, Diti gave birth to well-known Daitya-s, the so-called demons, and earlier this earth with forests and oceans belonged to them. [3-14-15b, 16a]

15b, 16a. taata = oh, boy; ditiH tu yashasvinaH daityaam putraan ajanayat = Diti, but, well-known ones, Daitya-s [so-called demons,] as sons, gave birth to; sa vana arNavaa = with, forests, oceans; iyam vasumatii teSaam puraa aasiit = this, earth, theirs, earlier, was there.

3.14.16

दनुः तु अजनयत् पुत्रम् अश्वग्रीवम् अरिंदम ॥नरकम् कालकम् चैव कालका अपि व्यजायत |

"And oh, enemy-destroyer Rama, Danu gave birth to son Ashvagriiva or also called Hayagriiva, Horse-headed god, and Kaalakaa gave birth to Naraka and Kaalaka. [3-14-16b, 17a]

16b, 17a. arindama = oh, enemy- destroyer Rama; danuH ashvagriivam putram ajanayat = Danu, to Ashvagriiva or Hayagriiva, the son, gave birth to; narakam kaalakam caiva = Naraka, Kaalaka, also thus; kaalakaa api vyajaayata = Kaalakaa, even gave birth to.

3.14.17

क्रौन्चीम् भासीम् तथा श्येनीम् धृतराष्ट्रीम् तथा शुकीम् ॥ताम्रा तु सुषुवे कन्याः पंच एता
लोकविश्रुताः |

"But Taamraa gave birth to five world renowned girls namely, Krounchi, Bhaasii, Shyenii, Dhritaraashtrii, and Shukii. [3-14-17b, 18a]

17b, 18a. taamraa tu = Taamraa, but; kraunciim bhaasiim tathaa shyeniim dhR^itaraaSTriim tathaa shukiim = to Krounchi, Bhaasii, then, to Shyenii, Dhritaraashtrii, like that, to Shukii; etaa = these [above mentioned]; loka vishrutaaH panca kanyaaH suSuve = world, renowned, to five, girls, gave birth.

3.14.18

उलूकान् जनयत् क्रौन्ची भासी भासान् व्यजायत ॥श्येनी श्येनाम् च गृध्राम च व्यजायत सुतेजसः
|
धृतराष्ट्री तु हंसाम् च कलहंसाम् च सर्वशः ॥

"And from each of the five daughters of Taamraa in turn emanated are the other avian species, where Kraunchii gave birth to Uluuka-s, the owls, Bhasii-s gave birth to Bhaasaa-s, the vultures, and Shyenii gave birth to very sharp eagles and falcons, and then Dhritaraashtrii gave birth to swans and all other kinds of graceful water-birds. [3-14-18b, 19]

18b, 19. krauncii uluukaan janayat = Kraunchii, given birth, to Uluukaa-s [owls]; bhaasii vyajaayata bhaasaan = Bhaasii, gave birth to, Bhaasaa-s [vultures]; shyenii vyajaayata su tejasaH shyenaam gR^idhraama ca = Shyenii, gave birth to, very sharp, eagles, falcons [or, raptors as the case may be]; tu = but [in contrast]; dhR^itaraaSTrii hamsaam ca sarvashaH kala hamsaam ca = Dhritaraashtrii, [gave birth to]; swans, also, all of the, kalahamsa-s [other graceful water-birds.]

3.14.20

चक्रवाकाम् च भद्रम् ते विजज्ञे सा अपि भामिनी |
शुकी नताम् विजज्ञे तु नताया विनता सुता ॥

"Dhritaraashtrii gave birth even to Chakravaaka water-birds, and Shukii gave birth to a daughter Nata, and Nata's daughter is Vinata.

saa bhaaminii cakravaakaam ca api vijaj~~ne = she, that lady, Chakravaaka birds, also, even, gave birth to; bhadram te = safe, you be Rama; shukii vijaj~~ne nataam tu = Shukii, gave birth, to Nata; nataayaaH sutaa vinataa = Nata's, daughter, is Vinata.

3.14.21

दश क्रोधवशा राम विजज्ञे अपि आत्मसंभवाः |
मृगीम् च मृगमंदाम् च हरीम् भद्रमदाम् अपि ॥मात.ंगीम्
अथ शार्दूलीम् श्वेताम् च सुरभीम् तथा |
सर्व लक्षण संपन्नाम् सुरसाम् कद्रुकाम् अपि ॥

"Oh, Rama, Krodhavasha gave birth to ten of her self-same daughters namely Mrigi, Mrigamanda, Hari, Bhadramanda, Maatangii, Sharduulii, Shweta, Surabhii, and like that to Surasa, who is embodied with all giftedness, and even to Kadruva.

21, 22. raama = Rama; krodhavashaa = by Krodhavasha; vijaj~ne api = given birth, even; mR^igiim = Mrigi; mR^igamandaam = Mrigamanda; hariim = Hari; bhadramadaam = Bhadramanda; maatangiim = maatangii; shaarduuliim = shadruulii; shvetaam = shweta; surabhiim = Surabhi; sarva lakSaNa sampannaam surasaam = all, giftedness, possessing, Surasa; kadrukaam api = Kadruva, even to; aatma sambhavaaH dasha = self-same, ten [daughters.]

3.14.23

अपत्यम् तु मृगाः सर्वे मृग्या नरवरोत्तम |
ऋक्षाः च मृगमंदायाः सृमराः चमराः तथा ॥

"Children Mrigi are all of the the deer, oh best of the best-men, Rama, and Mrigamnda's progeny is Riksha-s, Bears, a kind of antelope, and like that the Himalayan yak like species.

nara vara uttama = oh, best of the best men Rama; sarve mR^igaaH = all of the, deer; mR^igyaaH apatyam = Mrigi's, progeny; mR^igamandaayaaH apatyam = Mrigamanda's, children are; R^ikSaaH sR^imaraaH camaraaH = bears, Srimara-s, a kind of antelopes, yak like oxen; tathaa = like that.

3.14.24

ततः तु इरावतीम् नाम जज्ञे भद्रमदा सुताम् |
तस्याः तु ऐरावतः पुत्रो लोकनाथो महागजः ॥

"Then Bhadramanda gave birth to the girl named Iravati and her son is elephant the great, Airaavata, the protector of world.

tataH = then; bhadramadaa jaj~ne = Bhadramanda, gave birth to; iraavatiim naama sutaam = to Iravati, named, daughter; tasyaaH putraH airaavataH = her, son is, Airavata; mahaa gajaH = great, elephant; loka naathaH = world, protector.

3.14.25

हर्याः च हरयो अपत्यम् वानराः च तपस्विनः |
गोला.ंगूलाः च शार्दूली व्याघ्राम् च अजनयत् सुतान् ॥

"And Hari's offspring are lions and sagely/mighty monkeys, while Sharduulii gave birth to baboons and tigers.

harayoH = lions; tarasvinaH = mighty [tapasvinaH = sagely, gentle]; vaanaraaH = monkeys; haryaaH apatyam = [lady] Hari's, offspring; shaarduulii ajanayat sutaan = [lady] Sharduulii, gave birth, to sons; golaanguulaaH vyaaghraam = baboons, tigers;

3.14.26

मात.ंग्याः तु अथ मातंगाअपत्यम् मनुज ऋषभ |
दिशागजम् तु श्वेत काकुत्स्थ श्वेता व्यजनयत् सुतम् ॥

"Then Maatangi's childrenm are elephants, oh, best one among men, Rama, and Shweta gave birth to eight elephants that are at eight quarters of world, sustaining the world on their head.

manujarSabha = oh, the best man Rama; atha = then; maatangyaaH aapatyam maatangaH = Maatangi's, children, are elephants; kaakutstha = oh, Rama; shveta vyajanayat sutaan dishaa gajaam = Shweta, gave birth, to sons, at quarters, elephants; = .

3.14.27

ततो दुहितरौ राम सुरभिर् द्वे वि अजायत |
रोहिणीम् नाम भद्रम् ते गन्धर्वीम् च यशस्विनीम् ॥

"Then, oh Rama, Surabhi gave birth to two daughters, one is named as illustrious Rohini, safe you be, and the other is Gandharvi.

tataH = then; surabhiH = Surabhi; rohiNiim naama yashasviniim = Rohini, named, illustrious one; gandharviim ca = Gandharvii, also; vi ajaayata dve duhitarau = gave birth, to two, daughters; bhadram te= safe, you be; yashasviniim = noted one.

3.124.28

रोहिणि अजनयद् गावो गन्धर्वी वाजिनः सुतान् |
सुरसा अजनयन् नागान् राम कद्रूः च पन्नगान् ॥

"Rohini gave birth to cows and other livestock, while Surasa gave birth to Naagaa-s, viz., many headed serpents, while Kadru gave birth to ordinary serpents.

rohiNi ajanayat gaavaH = Rohini, gave birth, to cows; gandharvii [ajanayat ] sutaan vaajinaH = Gandharvii, [gave birth] to sons, the horses; surasaa ajanayan naagaan = Surasa, gave birth, many headed serpents; raama = oh, Rama; kadruuH ca pannagaan = Kadru, also, to [ordinary] serpents.

3.14.29

मनुर् मनुष्यान् जनयत् कश्यपस्य महात्मनः |
ब्राह्मणान् क्षत्रियान् वैश्यान् शूद्राम् च मनुजर्षभ ॥

"Oh, the best among men Rama, the wife of great-soul Kashyapa, lady Manu procreated humans, Brahman--s, Kshatriya-s, Vyasya-s, and Shudra-s.

manujarSabha = man, the best among, Rama; manuH = [lady] Manu; kashyapasya mahaatmanaH = [wife] of Sage Kashyapa, the great-soul; braahmaNaan kSatriyaan vaishyaan shuudraam ca = Brahmans, Kshatriya-s, Vaishyaa-s, Shuudraa-s, also; manuSyaan janayat = procreated, humans.

3.14.30

मुखतो ब्राह्मणा जाता उरसः क्षत्रियाः तथा |
ऊरुभ्याम् जज्ञिरे वैश्याः पद्भ्याम् शूद्रा इति श्रुतिः
॥

"The Brahman-s emerged from face, the Kshatriya-s from chest, the Vyasya-s from two thighs, and the Shudra-s from two feet, thus we hear from the scriptures viz., Veda, i.e., Rig Veda Purusha Shuukta.

mukhataH braahmaNaa jaataa = from face, Brahman-s, came; urasaH kSatriyaaH tathaa = from chest, Kshatriya-s, likewise; uurubhyaam jaj~nire vaishyaaH = from two thighs, came out, Vyasya-s; padbhyaam shuudraa = from two feet, shuudraa-s; iti shrutiH = thus, we hear from scriptures [Veda-s.]

3.14.31

सर्वान् पुण्य फलान् वृक्षान् अनला अपि व्यजायत |
विनता च शुकी पौत्री कद्रूः च सुरसा स्वसा ॥

"All the merited fruit-bearing trees are given birth by Anala, and now I will narrate about Vinata, the daughter's daughter of Shukii, and about Kadru, the sister of Surasa.

analaa api = [lady] Anala, even; vyajaayata = gave birth to; puNya phalaan sarvaan vR^ikSaan = merited ones, fruit-bearing, all, trees; vinataa ca shukii pautrii [dauhitri] = Vinata, also, Shuki's, grand daughter [daughter's daughter]; kadruuH ca surasaa svasaa = Kadru, also, Surasa's, sister; I will narrate.

3.14.32

कद्रूर् नाग सहस्रम् तु विजज्ञे धरणीधरन् |
द्वौ पुत्रौ विनतायाः तु गरुडो अरुण एव च ॥

"Kadru gave birth to a thousand-headed serpent who is the bearer of this earth, and Vinata gave birth to two sons namely Garuda and Aruna.

kadruuH = [lady] Kadru; sahasram [sahasra aasyam] = thousand faced; dharaNii dharan = earth, bearer -- one who can bear the earth; naaga [naagam] vijaj~ne = to serpent, gave birth; vinataayaaH tu = of Vinata, but; garuDaH aruNa eva ca = Garuda and AruNa, also, like that; dvau putrau = two, sons [took birth.]

Garuda is the eagle-vehicle of Lord Vishnu, while Aruna, also called Anuuru, for he is a thigh-less being, is the charioteer of Sun's seven-horse chariot. The seven horses of Sun's chariot are the seven colours in vibgyor as in a rainbow. Aruna and Garuda are of avian origination and attributed to be the speediest propellers, and Jatayu and Sampati belong to that lineage.

3.14.33

तस्मात् जातो अहम् अरुणात् संपातिः च मम अग्रजः |
जटायुर् इति माम् विद्धि श्येनी पुत्रम् अरिंदम ॥

"Oh enemy-destroyer Rama, I took birth from that Aruna, the charioteer of Sun, and my elder brother Sampati too, hence know me as Jatayu, the son of Shyenii.

arindama = oh enemy destroyer Rama; aham = I am; tasmaat [asmaat] aruNaat = from that lineage / from him, from Aruna/Anuura; jaataH = took birth; sampaatiH mama agrajaH = Sampaati, is my, elder brother; shyenii putram = Shyeni's, son; maam = me; jaTaayuH iti viddhi = Jatayu, thus as, know me.

3.14.34

सो अहम् वास सहायः ते भविष्यामि यदि इच्छ्हसि |
इदम् दुर्गम् हि कान्तारम् मृग राक्षस सेवितम्
सीताम्
च तात रक्षिष्ये त्वयि याते सलक्ष्मणे ॥

"Such as I am, I can be your helpmate at your residence if only you wish me to... oh, boy, this impassable forest is a beloved one to predators and demons, isn't it... as such I can take care of Seetha if you and Lakshmana go out..." Thus Jatayu said to Rama.

saH aham = such as I am; icChasi yadi = you wish, if; te vaasa sahaayaH bhaviSyaami = your, at residence, as helpmate, I can be; durgam idam kaantaaram = impassable, this one, forest is; mR^iga raakshasa sevitam hi = by predators, demons, beloved to, isn't it; taata = oh boy; sa lakSmaNe tvayi yaate = with Lakshmana, on your, going out; siitaam rakSiSye = Seetha, I wish to protect.

3.14.35

जटायुषम् तु प्रतिपूज्य राघवो
मुदा परिष्वज्य च सन्नतो अभवत् |
पितुर् हि शुश्राव सखित्वम् आत्मवान्
जटायुषा संकथितम् पुनः पुनः ॥

Raghava revered Jatayu in his turn by gladly hugging and stood by him with his head bent, and that kind-natured Rama is indeed regardful of the friendship of his father with Jatayu that is repeatedly said by Jatayu.

raaghavaH = Raghava; jaTaayuSam pratipuujya = at Jatayu, in turn, revering; mudaa pariSvajya ca = gladly, on hugging; sannataH abhavat = bowed down, he [Rama] became; aatmavaan = kind-natured one [Rama]; jaTaayuSaa punaH punaH sam kathitam = by Jatayu, again, again well, narrated; pituH sakhitvam shushraava hi = father's, friendship, heard of [he is regardful,] indeed.

3.14.36

स तत्र सीताम् परिदाय मैथिलीम्
सह एव तेन अतिबलेन पक्षिणा |
जगाम ताम् पंचवटीम् सलक्ष्मणो
रिपून्
दिधक्षन् शलभान् इव अनलः ॥

He that Rama took the princess from Mithila Seetha, and proceeded to Panchavati along with that very mighty bird and Lakshmana, as though to incinerate enemies, like fire that burns down grasshoppers.

saH maithiliim siitaam paridaaya = he that Rama, Maithili's, Seetha, on taking; sa lakSmaNaH = with Lakshmana; ati balena tena pakSiNaa saha eva = very, mighty one, with that, bird, along with, thus; analaH shalabhaan iva = as fire, for grasshoppers, like; ripuun didhakSan = enemies, to incinerate; taam pancavaTiim = to that, Panchavati; jagaama = proceeded.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चतुर्दशः सर्गः

Sarga 15

3.15.1

ततः पंचवटीम् गत्वा नाना व्याल मृगायुताम् |
उवाच भ्रातरम् रामो लक्ष्मणम् दीप्त तेजसम् ॥

Then on going to Panchavati which is full with many serpents and predators, Rama said to splendidly brilliant Lakshmana.

tataH = then; raamaH = Rama; naanaa vyaala mR^iga ayutaam = many, serpents, predators, having; pancavaTiim gatvaa = then, to Panchavati, on going; diipta tejasam bhraataram lakSmaNam uvaaca = to one who is splendidly, brilliant, to brother, to Lakshmana, said.

3.15.2

आगताः स्म यथा उद्दिष्टम् यम् देशम् मुनिः अब्रवीत् |
अयम् पंचवटी देशः सौम्य पुष्पित काननः ॥

"We arrived at the place as indicated by the sage, oh, gentle Lakshmana, this region with its flowered forests is Panchavati."

saumya = oh, gentle Lakshmana; yathaa uddiSTam = as, indicated; yam desham muniH abraviit = which, place, by sage, said; aagataaH sma = arrived at, we have; puSpita kaananaH ayam deshaH pa.ncavaTii = with flowered, forests, this, region is, Panchavati.

3.15.3

सर्वतः चार्यताम् दृष्टिः कानने निपुणो हि असि |
आश्रमः कतर अस्मिन् नः देशे भवति सम्मतः ॥

"In which place we have to situate our hermitage for our liking, for that cast your sight all over the forest, and indeed you are an expert in such matters.

katarasmin deshe naH aashramaH sammataH bhavati = in which, place, to us, hermitage, agreeable [to our liking,] it will be; [for that] kaanane sarvataH dR^iSTiH caaryataam = in forest, everywhere, your sight, be cast about for; nipuNaH asi hi = expert, you are, indeed.

3.15.4

रमते यत्र वैदेही त्वम् अहम् चैव लक्ष्मण |
तादृशो दृश्यताम् देशः संनिकृष्ट जलाशयः ॥वन
रामण्यकम् यत्र जल रामण्यकम् तथा |
संनिकृष्टम् च यस्मिन् तु समित् पुष्प कुश उदकम् ॥

"In which place Vaidehi, likewise you and me too can take delight, where the woodland is scenic and the water is pleasurable, and where a water lake, ritual-firewood, flowers, and the sacred grass are available in proximity, oh, Lakshmana, such a place may be searched out.

yatra vaidehii ramate = where, Vaidehi, takes delight; tvam aham caiva = you, me, also thus; yatra vana raamaNyakam = where, woodland's, delightfulness [will be there]; tathaa jala raamaNyakam = like that, waters, enjoyability; [or, sthala raamaNyakam = place's, enjoyability will be there]; yasmin tu samit puSpa kusha udakam = wherein, ritual firewood, flowers, darbha grass, water; sam nikR^iSTam ca = [will be] in proximity, also; taadR^ishaH = that type of; sam nikR^iSTa jala ashayaH = very, nearby, water, receptacle [will be there]; lakSmaNa = oh, Lakshmana; [such a ] deshaH dR^ishyataam = a place, be seen.

Other versions read the jala raamaNyakam as sthala raamaNyakam. Rama desires a place that shall be scenic with flower gardens where Seetha can easily pluck flowers in those gardens. And it shall be a pleasurable garden for him to recline, or take his bath etc., and thirdly it shall contain the ritual paraphernalia within the reach of Lakshmana, so that Lakshmana can provide them to Rama in time, with his obedient service.

3.15.6

एवम् उक्तः तु रामेण लक्मणः संयत अंजलिः |
सीता समक्षम् काकुत्स्थम् इदम् वचनम् अब्रवीत् ॥

When thus said by Rama, Lakshmana adjoined his palms and said this sentence to Rama in the presence of Seetha.

raameNa evam uktaH tu lakmaNaH = by Rama, thus, one who is said, Lakshmana; samyata anjaliH = adjoining, palms; siitaa samakSam = Seetha, presence of; kaakutstham idam vacanam abraviit = to Rama, this, sentence, spoke.

3.15.7

परवान् अस्मि काकुत्स्थ त्वयि वर्ष शतम् स्थिते |
स्वयम् तु रुचिरे देशे क्रियताम् इति माम् वद ॥

"I am but a dependent, as long as you are there, may it be for innumerable years, I am your adherent, Rama, therefore you yourself tell me to build hermitage in such and such delightful place.

kaakutstha = oh, Rama; tvayi varSa shatam sthite = you, years, hundred [innumerable,] while you are there; para vaan asmi = dependent [adherent to you,] I am; svayam = you yourself; rucire deshe = in delightful, place; kriyataam iti = be done, thus; maam vada = to me, you tell.

Lakshmana is an ever adherent of the Supreme Vishnu as he is the thousand-headed serpent namely aadi sheSha, on which Vishnu reclines. Even in this incarnation of Rama, Lakshmana says he is the same adherent. Thus Lakshmana wants Rama not to say 'you do it your way' but to order 'you do it my way.' Further, Lakshmana is saying this in presence of Seetha, siitaa samakSe, because if she is not going to accept that place, Rama rejects it. Hence, it firstly is the choice of Seetha on which Rama's approval will be automatic. Thus the question of agreeability or disagreeability of Lakshmana does not arise. 'Even in this incarnation in the dynasty of Kakutstha as Rama, I am still subservient to you, as I was in vaikuNTha , as aadi sheSa . And this tvayi varSa shatam sthite : shata is lexically a hundred but also used in its infinitude, thus 'I am anytime servant of yours.' svayam tu ruchire deshe : 'Your choice of place is but my pleasure.' This is to portray the self-denial of Lakshmana, apart from any individual identity let alone the devotee status, total dedication kainkarya, to the Supreme. This is according to Govindaraja.

Adherent nature of Lakshmana is also like that of a younger brother towards his elder brother, for the elder brother becomes father-like after the demise of their father. anenapiturantaram yaavat jyeShTho jiivati taavat kaniShThasya na svaatantryam itisuucitam | tathaa ca manuH piteva paalayat sutaan jyeShTha bhraataa yaviiyasaH| putravat ca api varteran jyeShTho bhraatari dharmataH || dharmaakuutam.

3.15.8

सुप्रीतः तेन वाक्येन लक्ष्मणस्य महाद्युतिः |
विमृशन् रोचयामास देशम् सर्व गुण अन्वितम् ॥

Rama is gladdened by those words of that great resplendent Lakshmana, and he selected a place that comprised of all the attributes.

mahaa dyutiH lakSmaNasya tena vaakyena = by the great, resplendence, Lakshmana's, by that, wording; Rama; supriitaH = gladdened; vimR^ishan sarva guNa anvitam = exploring, all, attributes, comprising; desham rocayaamaasa = a place, started to like [to select.]

3.15.9

स तम् रुचिरम् आक्रम्य देशम् आश्रम कर्मणि |
हस्ते गृहीत्वा हस्तेन रामः सौमित्रिम् अब्रवीत् ॥

On taking Lakshmana's hand by his hand Rama paced that beautiful place intended for the construction of hermitage up and down and spoke to Soumitri this way.

saH raamaH = he that, Rama; tam ruciram desham = that, beautiful, place; aashrama karmaNi = hermitage, works [construction]; aakramya = while pacing; hastena saumitrim haste gR^ihiitvaa = by hand, Soumitri's, hand, on taking; abraviit = spoke to.

3.15.10

अयम् देशः समः श्रीमान् पुष्पितैर् तरुभिर् वृतः |
इह आश्रम पदम् सौम्य यथावत् कर्तुम् अर्हसि ॥

"This is an evenly and propitious place surrounded with flowered trees and it is apt of you to erect hermitage here, traditionally.

saumya = oh, gentle one; puSpitaiH tarubhiH vR^itaH = with flowered, trees, surrounded; ayam deshaH samaH = this, place, is evenly; shriimaan = propitious [place too]; iha yathaavat aashrama padam kartum arhasi = here, traditionally, hermitage, to erect, apt of you.

3.5.11

इयम् आदित्य संकाशैः पद्मैः सुरभि गंधिभिः |
अदूरे दृश्यते रम्या पद्मिनी पद्म शोभिता ॥

"This pleasing lake is seen here adjacently, beaming forth with its lotuses that are similar to sun in resplendence, and that are scented fragrantly.

padma shobhitaa = with lotuses, beaming forth; ramyaa iyam padminii = pleasing, this, lotus lake; aaditya samkaashaiH padmaiH = sun, similar to, with lotuses; surabhi gandhibhiH = scented, fragrantly; a duure dR^ishyate = not, very far [adjacent,] is seen.

The Lake is beaming with lotuses that have the resplendence of Sun. Sun is Vishnu's another aspect, suurya naaraayaNa , and hence that Vishnu is here in the form of lake. The lotus is the abode of Goddess Lakshmi and the lake is full with such lotuses, which are in the heart of the lake. As such Goddess Lakshmi is in the lotuses, which again are situated in the heart of Vishnu, and hence this is a propitious lake to have Vishnu and Lakshmi together.

3.15.12

यथा आख्यातम् अगस्त्येन मुनिना भावितात्मना |
इयम् गोदावरी रम्या पुष्पितैः तरुभिर् वृता ॥हंस कारण्डव आकीर्णा चक्रवाक उपशोभिता |

"This River Godavari is also seen from here, surrounded by blooming trees, spread over with swans, and beautified with kaarandava, and chakravaaka birds, as that contemplated soul sage Agastya had said.

12, 13a. yathaa aakhyaatam = as, said; like that; bhaavita aatmanaa muninaa agastyena = by contemplated soul, by sage, Agastya; ramyaa puSpitaiH tarubhiH vR^itaa = beautiful, with blooming, trees, surrounded; hamsa kaaraNDava aakiirNaa = swans, kaarandava birds, spread out; cakravaaka upashobhitaa = with chakravaa birds, beautified with; iyam godaavarii = this, river Godavari is [also seen from here.]

3.15.13

न अतिदूरे न च आसन्ने मृग यूथ निपीडिता ॥मयूर नादिता रम्याः प्रांशवो बहु कंदराः |
दृश्यन्ते
गिरयः सौम्य फुल्लैः तरुभिर् आवृताः ॥

"Those soaring mountains are appearing beautiful with many caves, surrounded by flowered trees, flurried by animal herds, sounded by peacocks, and they are neither far-off nor very nearby.

saumya = oh gentle Lakshmana; mR^iga yuutha nipiiDitaa = animal, herds, flurried by; mayuura naaditaa = by peacocks, sounded; ramyaaH = are beautiful; praamshavaH bahu kandaraaH = soaring, with many, caves; phullaiH tarubhiH aavR^itaaH = flowered, trees, surrounded by; girayaH = mountains; na ati duure = not, very, far-off; na ca aa sane = not, also, very, nearby; dR^ishyante = are appearing.

3.15.15

सौवर्णै राजतैः ताम्रैः देशे देशे च धातुभिः |
गवाक्षिता इव आभान्ति गजाः परम भक्तिभिः ॥

"Here and there are the golden, silvery and coppery ores on the mountains, and they are shining forth like cow-eye ventilators on walls and also like the superb paintings on elephants.

sauvarNai raajataiH taamraiH dhaatubhiH = golden, silvery, coppery, with ores; deshe deshe ca = at places, places, [here and there]; gava akSitaa = like eyes [ventilators]; parama bhaktibhiH = with superbly, paint on [elephants]; gajaaH iva aabhaanti = elephants, like, shining forth.

The gava aksha is cow-eye, meaning the cow-eye shaped ventilators of walls. The bhakti is the name for coloured graphical drawings on the body of elephants. Apart from the howdah and other ornamentations, the elephants are richly painted in colours during ceremonial occasions, even today. As such Rama is visualising the ore deposits on the mountains as cow-eye like ventilators on walls, and as superb streaks of paintings on the bodies of elephants.

3.15.16

सालैः तालैः तमालैः च खर्जूरैः पनसैः द्रुमैः |
नीवारैः तिनिशैः चैव पुन्नागैः च उपशोभिताः ॥चूतैर् अशोकैः तिलकैः केतकैर् अपि चंपकैः |
पुष्प गुल्म लता उपेतैः तैः तैः तरुभिर् आवृताः ॥स्यन्दनैः चंदनैः नीपैः पर्णासैः लकुचैः अपि |
धव अश्वकर्ण खदिरैः शमी किंशुक पाटलैः ॥

"These mountains are brightening with trees of Saala, Palmyra, Tamaala, Date Palms, Jackfruit and also thus with Punnaagaa. With Chuuta - Sweet Mango; Ashoka, Tialaka, even with Ketaka, Champaka trees, And even with Syandana, Sandalwood, Niipa, Paarnasa, Lakuch, dhava, Ashwakarna, Khadira, Shamii, Kimshuka, Paatala trees, and entwined are those and those trees with flowered shrubs, and along with climbers, and thus they brighten the mountains.

saalaiH taalaiH tamaalaiH ca = with Saala, Palmyra, Tamaala, also; kharjuuraiH panasaiH drumaiH = with Date Palms, Jackfruit, trees; niivaaraiH tinishaiH caiva = Niivaara [wild grain,] Tinisha [Dolbergia Oujeinesis,] also thus; punnaagaiH ca = with Punnaaga [Rottlera tinctoria], also; cuutaiH ashokaiH tilakaiH = Chuuta [sweet Mango,] Ashoka, Tialaka [trees]; ketakaiH api campakaiH = with Ketaka, Champaka even; puSpa gulma lataa upetaiH = flowered, shrubs, climbers, along with; taiH taiH tarubhiH aavR^itaaH = those, those, trees, entwined. syandanaiH candanaiH niipaiH = Syandana, Sandalwood, Niipa; paarNaasaiH lakucaiH api = Paarnaasa, Lakucha, even; dhava ashvakarNa khadiraiH = Dhava, Ashvakarna, Khadira; shamii kimshuka paaTalaiH = Kimshuka, Paatala; upashobhitaaH = brightening with.

3.15.19

इदम् पुण्यम् इदम् रम्यम् इदम् बहु मृग द्विजम् |
इह वत्स्याम सौमित्रे सार्धम् एतेन पक्षिणा ॥

"This place is holy, this is delightful and this is with many animals and birds, hence Soumitri, let us reside here along with this bird Jatayu." Thus said Rama to Lakshmana.

idam puNyam idam ramyam = this, is holy, this, is delightful; idam bahu mR^iga dvijam = this [has,] many, animals, birds; iha vatsyaama saumitre = here, we reside, Soumitri; saardham etena pakSiNaa = along with, this one, bird [Jatayu.]

3.15.20

एवम् उक्तः तु रामेण लक्ष्मणः परवीरहा |
अचिरेण आश्रमम् भ्रातुः चकार सुमहाबलः ॥

Thus said by Rama to that remover of foe's valour and one with very great might, namely Lakshmana, he briskly erected a hermitage for his brother.

evam uktaH raameNa = thus, who is said, by Rama; lakSmaNaH para viira haa = Lakshmana, foe's, valour, remover; su mahaabalaH = very, great, mighty one [Lakshmana] a cireNa = without, delay [briskly]; aashramam = hermitage; bhraatuH = for brother; cakaara = made - erected.

3.15.21

पर्णशालाम् सुविपुलाम् तत्र संघात मृत्तिकाम् |
सुस्तंभाम् मस्करैर् दीर्घैः कृत वंशाम् सुशोभनाम् ॥शमी शाखाभिः आस्तीर्य धृढ पाशावपाशितम् |
कुश काश शरैः पर्णैः सुपरिच्छ्हादिताम् तथा ॥समीकृत तलाम् रम्याम् चकार सुमहाबलः |
निवासम् राघवस्य अर्थे प्रेक्ष्णीयम् अनुत्तमम् ॥

Lakshmana built a very spacious straw-cottage there levelling and raising the clay for raised floor of the cottage, strongly pillared with long bamboos, thereupon on those pillars excellent rafters are made, and the branches of Shamii trees are spread out, twined firmly with twines of jute strands, and with the cross-laid bamboos for thatching, and over that blades of Kusha grass and leaves of Kaasha are spread and well over-covered for the roof, and thus that very great mighty Lakshmana made that best and very spacious straw-cottage with a levelled surface for residence of Raghava in the interests of Raghava alone, and it resulted as a feast to the eye.

21, 22, 23. su mahaa balaH = very, great, mighty one Lakshmana; tatra = there; sam ghaata mR^ittikaam = well, dug up, clay raising platform; su stambhaam = strongly, pillared; diirghaiH maskaraiH = with long, bamboos; kR^ita vamshaam = made, rafters; su shobhanaam = very, excellent; shamii shaakhaabhiH aastiirya = with Shamii trees, branches, spread out; dhR^iDha paasha avapaashitam = firmly, by twines, twined; tathaa = like that; kusha kaasha sharaiH parNaiH = Kusha, Kaasha, grass blades [Saccharum spontaneum], leaves; su pari cChaaditaam= well, over, covered -- roofed; samiikR^ita talaam = levelled off, surface; ramyaam = beautiful one; su vipulaam = very, spacious one; parNa shaalaam = straw, cottage; raaghavasya arthe = for Raghava's, purpose of; prekshNiiyam anuttamam = sightly one [feast to eye,] the best one; nivaasam cakaara = residence, he made.

3.15.24

स गत्वा लक्ष्मणः श्रीमान् नदीम् गोदावरीम् तदा |
स्नात्वा पद्मानि च आदाय सफलः पुनर् आगतः ॥

On his going to River Godavari that noble Lakshmana bathed and on gathering lotuses and fruits he returned to the cottage.

saH shriimaan lakSmaNaH = he, noble one, Lakshmana; tadaa = then; gatvaa = on going to; nadiim godaavariim snaatvaa padmaani ca aadaaya = to river, Godavari, bathed, lotuses, also, gathered; sa phalaH punaH aagataH = with, fruits, again, came.

3.15.25

ततः पुष्प बलिम् कृत्वा शान्तिम् च स यथाविधि |
दर्शयामास रामाय तद् आश्रम पदम् कृतम् ॥

Then making flowery offerings and peace-invocations also procedural to gR^iha pravesha , entering a new house,] started to show the constructed hermitage to Rama.

tataH = then; saH = he; puSpa balim kR^itvaa= flower, offering, on making; shaantim ca yathaavidhi = peace invocations also procedurally on making; kR^itam tat aashrama padam = that which is built, that, hermitage; darshayaamaasa raamaaya = started to show, to Rama.

3.15.26

स तम् दृष्ट्वा कृतम् सौम्यम् आश्रमम् सह सीतया |
राघवः पर्णशालायाम् हर्षम् आहारयत् परम् ॥

On seeing the beautifully constructed hermitage along with Seetha, Rama is highly gladdened in respect that straw-cottage.

saH raaghavaH saha siitayaa = he, Rama, along with, Seetha; tam kR^itam saumyam aashramam dR^iSTvaa = that, constructed, beautiful, hermitage, on seeing; parNashaalaayaam = regarding straw-cottage; param harSam aahaarayat = high, gladness, ho got.

3.15.27

सुसंहृष्टः परिष्वज्य बाहुभ्याम् लक्ष्मणम् तदा |
अति स्निग्धम् च गाढम् च वचनम् च इदम् अब्रवीत् ॥

Then Rama very highly gladdened Rama embraced Lakshmana tightly by both of his hands, and spoke these friendly words to him.

tadaa = then; su sam hR^iSTaH = very, highly, gladdened; lakSmaNam baahubhyaam gaaDham pariSvajya = Lakshmana is, with both arms, tightly, on embracing; ati snigdham vacanam idam abraviit = very, friendly, words, this, spoke.

3.15.28

प्रीतो अस्मि ते महत् कर्म त्वया कृतम् इदम् प्रभो |
प्रदेयो यन् निमित्तम् ते परिष्व.ंगो मया कृतः ॥

"Oh, masterful one, I am very happy about you for you have done a great deed, for that reason I am giving what I have to give to you a hugging.

prabho = oh, masterful one; tvayaa mahat karma kR^itam = by you, a great, deed, is done; te priitaH asmi = about you, I am, happy; yat nimittam = for which, reason; te pradeyaH = to you, to be given; pariSvangaH mayaa kR^itaH = hugging, by me, made [given.]

3.15.29

भावज्ञेन कृतज्ञेन धर्मज्ञेन च लक्ष्मण |
त्वया पुत्रेण धर्मात्मा न संवृत्तः पिता मम ॥

"You are the knower of others feelings, knower of many skills, and the knower of what is right and honest, oh, Lakshmana, such as you are, being with you I deem that my virtue-souled father is not gone and forgotten.

bhaava j~~nena = you are sensibilities, knower; kR^ita j~~nena = skills, knower; dharma j~nena ca = righteousness, knower, also; lakSmaNa = Lakshmana; tvayaa = having you; putreNa = as son; mama dharmaatmaa pitaa na samvR^ittaH = my, virtue-souled, father, is not, gone and forgotten.

The word bhaavajnaH means here as the knower of other's feelings. Lakshmana is well aware of such things while talking with sages, his brothers, his mothers and his ministers like Hanuma and other subjects. Here also Lakshmana knew the feelings of Rama as to how the cottage is envisioned by Rama, with due privacy to Rama and Seetha, with a porch, worship-room, and an accommodation for himself. kR^itajna is masterly craftsmanship and flair for doing all deeds of sublime nature, but not 'faithful' in routine sense. dharmaj~naH is knower of honesty. Though he himself is a prince, Lakshmana did not construct the cottage for his comfort, but the convenience of Rama and Seetha are counted firstly. The word dharmaatmaa , virtue souled one, can also be prefixed to Dasharatha like dharmaatmaa mama pitaa virtue-souled, my, father, meaning that 'the virtue-souled Dasharatha has left you behind him for my sake, because you are arranging all the things for me, as a father would naturally do for his son.' The word sam vR^ittaH in the observation of Dr. Satya Vrat in his book 'The Ramayana - A Linguistic Study is:-- This word has been found used in a rather remarkable sense [in Ramayana.] It is 'to die'. sam vR^ittaH means dead. Ordinarily samvR^ittaH has quite the opposite sense, viz., 'born', i.e., father Dasharatha took rebirth as Lakshmana, to provide for the needs of Rama.

And Dharmaakuutam says that, anena mR^ite api pitaadhaarmikeNa putreNa amR^ita iti suucitam | tathaa ca vaajasaneya braahmaNa~N-- 'saputreNa eva asmin loke pratitiShThati -- ' iti | sa ca pitaa svayam mR^ite apidhaarmiksya putrasy shariireNa eva asmin loke yathaa shaastram karma kurvan tiShThatiiti artham|| dhamaakuutam Hence Rama said in this concept also that - 'my father is though 'dead', but 'born' again in you, Lakshmana.'

3.15.30

एवम् लक्ष्मणम् उक्त्वा तु राघवो लक्ष्मिवर्धनः |
तस्मिन् देशे बहु फले न्यवसत् स सुखम् सुखी ॥

On saying thus to Lakshmana, Raghava, the enhancer of magnificence comfortably resided in that province which is with many a fruit.

lakSmi vardhanaH = magnificence, enhancer of; sukhii [vashii]= contented one [one who controlled his senses, Rama]; raaghavaH = Raghava; lakSmaNam evam uktvaa = to Lakshmana, thus, on saying; tasmin deshe bahu phale = in that, province, with many, fruits; nyavasat sa sukham = resided, with, comfort [or, contently.]

The last word sukhii is read as vashii in other mms meaning that Rama 'with his senses controlled' lived there. That is to suggest the overcoming of the enchantment of Suurpanakha.

3.15.31

कंचित् कालम् स धर्मात्मा सीतया लक्ष्मणेन च
अन्वास्यमानो न्यवसत् स्वर्ग लोके यथा अमरः ॥

While Seetha and Lakshmana devoted themselves to that righteous Rama, he resided in Panchavati like a Divinity in heavenly world for sometime to come.

dharmaatmaa saH = that righteous one, he that Rama; siitayaa lakSmaNena ca = by Seetha, by Lakshmana, also; anvaasyamaanaH = while devoting themselves to him; svarga loke amaraH yathaa = in heaven, divinity, like; kamcit kaalam nyavasat = for some, time, he resided there.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे पंचदशः सर्गः

Sarga 16

4.16.1

वसतः तस्य तु सुखम् राघवस्य महात्मनः |
शरद् व्यपाये हेमंतऋतुर् इष्टः प्रवर्तत ॥

Pleasant hemantha R^itu , pre-winter season has set in after the passage of sharat R^itu, post-rainy season at Panchavati where the noble souled Rama is staying comfortably.

mahaatmanaH tasya raaghavasya = noble-souled, that, Raghava's; sukham vasataH = comfortably, while staying; sharat vyapaaye = autumn, season, on passing off; iSTaH hemanta R^ituH = pleasant, pre-winter, season; pravartate = set in.

4.16.2

स कदाचित् प्रभातायाम् शर्वर्याम् रघुनंदनः |
प्रययाव अभिषेकार्थम् रम्यम् गोदावरीम् नदीम् ॥

On some day when night faded into dawn Rama started for the delightful River Godavari for a bath.

kadaacit = on some day; saH raghu nandanaH = he Raghu's, legatee Rama; sharvaryaam prabhaataayaam = night, when becoming day at dawn; ramyam godaavariim nadiim = to delightful, Godavari, river; abhiSeka artham prayayaava = bath, for purpose of, started.

4.16.3

प्रह्वः कलश हसतः तम् सीतया सह वीर्यवान् |
पृष्ठतो अनुव्रजन् भ्राता सौमित्रिर् इदम् अब्रवीत् ॥

His valorous brother Saumitri following him humbly with a handy vessel, along with Seetha, spoke this to Rama.

bhraataa viiryavaan = with brother, valorous one [Lakshmana]; prahvaH = humbly; kalasha hasataH = with vessel, in hand; saumitriH = Saumitri; pR^iSThataH = at back; siitayaa saha = Seetha, along with; anuvrajan = while following; idam abraviit = this, spoke.

4.16.4

अयम् स कालः संप्राप्तः प्रियो यः ते प्रियंवद |
अलंकृत इव आभाति येन संवत्सरः शुभः ॥

"Adorned by which season the promising year will be bright, oh, pleasant conversationalist, and which season will also be pleasant to you, that hemanta season has set in.

priyam vada = oh, pleasant, conversationalist; yaH te priyaH = by which, to you, is pleasant; saH ayam kaalaH = that, this one, is the time; [samvatsrasya = of the year]; sampraaptaH = has set in; yena = by which; shubhaH samvatsaraH = propitious - promising, year; alamkR^ita iva aabhaati = is adorned, as though, bright.

4.16.5

नीहार परुषो लोकः पृथिवी सस्य मालिनी |
जलानि अनुपभोग्यानि सुभगो हव्य वाहनः ॥

"These days the dew is harsh to the bodies of people, earth is overlaid with crops, water is unenjoyable, but fire is delightful.

lokaH = world [people]; niihaara paruSaH = by dew, [bodies] harsh; pR^ithivii sasya maalinii = earth is, crops, has on it; jalaani an upabhogyaani = waters, not, enjoyable; havya vaahanaH subhagaH = oblation, carrier [the fire,] delightful [warmish.]

4.16.6

नव आग्रयण पूजाभिर् अभ्यर्च्य पितृ देवताः |
कृत आग्रयणकाः काले सन्तो विगत कल्मषाः ॥

"On appeasing manes with worships during northern solstice and even on performing solstitial rituals in time, the righteous people are becoming free from evils.

santaH = righteous persons; nava aagrayaNa puujaabhiH = in new [northern,] solstice, with worships; pitR^i devataaH = ancestral, deities [manes]; abhyarcya = having appeased; kaale kR^ita aagrayaNakaaH = in time, performing, solstitial rituals; vigata kalmaSaaH = becoming free of, evils.

The ritual agraayaNa is a havis , oblation performed after the arrival of harvest at home from fields and before the start of its usage. Usually this is the time of Makara Sankranti, the starting day of northern solstice. na anviShTa aagraayaNe na aahitaagni navasya ashniiyaat vriihiinaam yavaanaam shyaamakaanaam iti agra paakasya yajeta -- aapasthamba suutra

4.16.7

प्राज्यकामा जनपदाः संपन्नतर गो रसाः |
विचरन्ति महीपाला यात्र अर्थम् विजिगीषवः ॥

"Amply fulfilled are the desires of the villagers with the affluence of milch cows and dairy, and the vanquishing kings are make moves for the purposes of their further vanquishes.

sampanna tara go rasaaH = affluent, higher, with cows, dairy; jana padaaH = rural, areas villagers; praajya kaamaa = ample, desires [self-satisfied]; mahii paalaa = earth, rulers kings; vi jigiiSavaH = wishing to vanquish [other kings]; yaatra artham = campaigns, for the purposes of; vicaranti = making moves.

4.16.8

सेवमाने दृढम् सूर्ये दिशम् अन्तक सेविताम् |
विहीन तिलका इव स्त्री न उत्तरा दिक् प्रकाशते ॥

"While the sun is steadfastly attending the direction of Time-god Yama, namely southern horizon, the northern direction is not brilliant like a woman who lost the vermilion mark on her forehead.

suurye = by sun; antaka sevitaam disham = by time-god, attended by, direction [namely south]; dR^iDham sevamaane = steadfastly, while attending; uttaraa dik = in northern, direction; vihiina tilakaa strii iva = lost, Tilaka [vermilion mark on fore head,] woman, like; na prakaashate = not, brilliant.

The tilaka is the vermilion mark of sindur , vermilion-red powder specially made out of turmeric and limejuice and other ingredients and called as kunkuma . This is sacred and used in daily worships and applied as a mark on forehead at a place where the Third Eye, j~naana netra is said to exist. For the women this mark is for their glorification of womanhood by virtue of the existence of her husband. Should she become a widow this mark is made no more and her face will become dullish for she is without a husband. So also the sun is such a mark on the forehead of the woman called horizon. Without him no quarters glitter.

4.16.9

प्रकृत्या हिम कोश आढ्यो दूर सूर्याः च सांप्रतम् |
यथार्थ नामा सुव्यक्तम् हिमवान् हिमवान् गिरिः ॥

"By their very nature Himalayas are the depositories of snow, and presently distanced from the sun they are very obviously snowy true to their name.

prakR^ityaa = by nature; hima kosha aaDhyaH = snow, depository, full of which is known to be the full depository of snow - Himalayas; saampratam = presently; duura suuryaaH ca = distanced, from sun; himavaan giriH = Himalayan, mountains; himavaan = is snowy; su vyaktam = very, obviously; yathaartha naamaa = true to it, name.

4.16.10

अत्यन्त सुख संचारा मध्याह्ने स्पर्शतः सुखाः |
दिवसाः सुभग आदित्याअः छ्हाया सलिल दुर्भगाः ॥

"By the way of touch the mid days are comfortable and in these days the daytime is very much comfortable for sauntering, thus the sun in daytimes is genial and ungenial are the shades and waters.

madhyaahne sparshataH sukhaaH = in midday, by way of touch, will be comfortable; atyanta sukha samcaaraa = very much, comfortable, for rambling; divasaaH = day times; subhaga aadityaaaH = are with genial, sun; Chaayaa salila = shades, waters; dur bhagaaH = are not, genial.

4.16.11

मृदु सूर्याः सनीहाराः पटु शीताः समारुताः |
शून्य अरण्या हिम ध्वस्ता दिवसा भान्ति सांप्रतम् ॥

"Overwhelmed by snow presently the noontimes are with soft sun, with bitter cold, with mists and wintry breezes, and with them the forests too are bleak in their sheen.

saampratam = presently; hima dhvastaa = by snow, overwhelmed; divasaa = day times; mR^idu suuryaaH = are with soft, sun; sa niihaaraaH = with, mist; paTu shiitaaH = bitterly, cold; sa maarutaaH = with, [wintry] breezes; shuunya araNyaa = bleak, forests; bhaanti = shining forth.

4.16.12

निवृत्त आकाश शयनाः पुष्यनीता हिम अरुणाः |
शीता वृद्धतर आयामः त्रि यामा यान्ति सांप्रतम् ॥

"Precluded is the reclining under open sky as the nights are led by the Pushya constellation, they will now be with brownish-grey fog and chilly, and prolonged are the lengths of nights whereby the three watches of night will be quickly slipping away.

saampratam = presently; nivR^itta aakaasha shayanaaH = precluded is, [under] sky, reclining; puSya niitaa = Pushya constellation [in Cancer,] led by; hima aruNaaH = fog, brownish-grey; shiitaa = chilly; vR^iddha tara aayaamaH = prolonged, much, lengths [of nights]; tri yaamaa yaanti = three, three watches, slipping away.

The three yaamaa-s or praharaH-s, are three hours or three watches, where each yaama, is three hours. The commentators said that nivR^itta aakaasha shayanaa : precluded are troubles to those that are reclining in heavens i.e., divine beings; vR^iddha tara tri yaamaa : prolonged are the nightly activities of demons. puSya aaniitaa , where puSya also means Kali, the doom, and the demons are brining it up. Thus Lakshmana is said to have reminded Rama about the purpose of his incarnation, where the gods are precluded from a restful reclining, the nightly activities of demons are on the increase, and the demons are bringing doom time, so Rama has to quicken their eradication.

4.16.13

रवि संक्रान्त सौभाग्यः तुषार अरुण मण्डलः |
निःश्वास अन्ध इव आदर्शाः चंद्रमा न प्रकाशते ॥

"Transgressed is the destiny of moon by the sun as moon lost the chance of keeping people happy with his lustrousness in these days, thus the lustreless moon remained in a blushing sphere with fog, just like a mirror blinded by the fog of a suspire.

ravi samkraanta saubhaagyaH = by sun, transgressed, is the destiny [of moon]; tuSaara aruNa maNDalaH = fog, flush, sphere; niHshvaasa andha iva aadarshaaH = by suspire, blinded, like, mirror; candramaa na prakaashate = moon, not, lustrous.

4.16.14

ज्योत्स्ना तुषार मलिना पौर्णमास्याम् न राजते |
सीता इव च आतप श्यामा लक्ष्यते न तु शोभते ॥

"Even on a full moon day the moonlight is unbright blemished by mist, and it is appearing like brightly Seetha becoming swarthy by sun's heat, but not brightly.

paurNamaasyaam = on full moon day; tuSaara malinaa = by mist, blemished; jyotsnaa na raajate = moonlight, not, shiny; aatapa shyaamaa = by sun heat, blackened - swarthy; siitaa iva lakSyate = Seetha, like, appearing; na tu shobhate = not, but, bright.

4.16.15

प्रकृत्या शीतल स्पर्शो हिम विद्धाः च सांप्रतम् |
प्रवाति पश्चिमो वायुः काले द्वि गुण शीतलः ॥

"The western breeze by itself will be cool to touch, but presently charged with snow it is wafting doubly chilly in the early hours.

prakR^ityaa shiitala sparshaH = by nature, cool, for touch; saampratam = presently; hima viddhaaH = by snow, marred [charged with]; pashcimaH vaayuH = western, breeze; kale [kalyam] dviguNa shiitalaH = in time [in early hours,] twofold, chilly; pravaati = wafting.

The vernal breeze will be cool by its nature and so is the Omnipotent. Now the snowy dew enriches the breeze's coolness. So also the Omnipotent, namely Rama, is doubly cool by the coolness of the prayers of divinities and the sages as well. Govindaraja.

4.16.16

बाष्प च्छ्हन्नानि अरण्यानि यव गोधूमवंति च |
शोभन्ते अभ्युदिते सूर्ये नदद्भिः क्रौन्च सारसैः ॥

"Covered with the dew the forests that already covered with crop fields of barley and wheat are beaming forth, together with the callings of waterfowls, at the rise of the sun.

baaSpa cChannaani araNyaani = dew, covered,, forests; yava godhuumavanti ca = having barley, wheat, also; shobhante abhyudite suurye = glistening, at rise of, sun; nadadbhiH kraunca saarasaiH = callings, of krauncha, saarasa [waterfowls.]

The sun now risen is Rama. The word baaSpa also means tears. The fertile lands are shedding tears in fear of Ravana. Again baaSpaH is vapour that spreads. Rama's benevolence is spreading like vapour. The forests are with full crops. The lands are full with asceticism and Vedic practices to receive the mercy of Rama. The birds' callings are the echoing of Vedic sonority. Govindaraja. The yava grains are not exactly western barley grains as usually shown in lexicons. It is called locally as jov dhaan and is used in fire oblations, . It is a dietary prescription to diabetics nowadays.

4.16.17

खर्जूर पुष्प आकृतिभिः शिरोभिः पूर्ण तण्डुलैः |
शोभन्ते किंचिद् आलंबाः शालयः कनक प्रभाः ॥

"The paddy crops in fields are gleaming forth with golden lustre, and their heads full with grain and a little bent down are shapely like the flowers of date-fruit.

kanaka prabhaaH shaalayaH = golden, in lustre, paddy fields; kharjuura puSpa aakR^itibhiH = date-fruit, flowers, in shape; puurNa taNDulaiH = full with, grain; shirobhiH = at heads corn cobs; kimcit aalambaaH = a little, bent down; shobhante = gleaming forth.

The heads of crops are a little bent down by weight of corn, like the heads of sages who bow down with the weight of knowledge before the Absolute. Thus their age-old golden hair is gleaming at the first rays of sun. Govindaraja.

4.16.18

मयूखैः उपसर्पद्भिः हिम नीहार संवृतैः |
दूरम् अभ्युदितः सूर्यः शशांक इव लक्ष्यते ॥

"Though he came up long back, and though his beams are spreading around, besieged by snowy mist the sun is appearing as moon.

hima niihaara samvR^itaiH = with snowy, mist, besieging; upasarpadbhiH mayuukhaiH = though spreading around, are sunbeams; suuryaH duuram abhyuditaH = sun, distantly, [up on sky,] came up; shashaanka iva lakSyate = moon, to be, appearing to be.

The sun again is Rama. 'Though you have risen in the vast of forests long back and avowed to eradicate demons, has your radiance decreased like the vernal sun, while the demons are still radiant by their activities...' is the question of Lakshmana. Govindaraja.

4.16.19

अग्राह्य वीर्यः पूर्वाह्णे मध्याह्ने स्पर्शतः सुखः |
संरक्तः किंचिद् आपाण्डुः आतपः शोभते क्षितौ ॥

Inappreciable is the warmth of sun in the mornings, but comfortable for touch at noontimes, since the reddish but a little palish sunshine is radiating on earth.

puurvaahNe a graahya viiryaH = in mornings, not, usurped / inappreciable, valour [warmth of sun]; madhyaahne sparshataH sukhaH = at noontime, for touch, comfortable; samraktaH kimcit aapaaNDuH = reddish, a little, palish; kSitau aatapaH shobhate = on earth, sun-warmth, radiating.

The warmth of the sun is his valour which is usurped by the snowy mist. Rama's valour is usurped or inappreciable by his taciturnity. Then Lakshmana is deemed to have said, 'The demons are dominating the nature with their cold-blooded activities like coldish snow, oh, Rama, sustaining them with kind of cool profile of yours is inapt of you...' Govindaraja.

4.16.20

अवश्याय निपातेन किंचित् प्रक्लिन्न शाद्वला |
वनानाम् शोभते भूमिर् निविष्ट तरुण आतपा ॥

"The pasturelands are a little moistened with the fall of dewdrops, but the fields of forest are enlivened by the radiance of tender sun's warmth.

avashyaaya nipaatena = by dewdrops, falling; kimcit praklinna shaadvalaa = a little, moistened, are pasturelands; niviSTa taruNa aatapaa = radiance, tender, sun-warmth; vanaanaam bhuumiH shobhate = of forests, lands, are enlivened.

The pastureland are like the serene sages who are wetting their faces with droplets of merciful tears by the activities of the demons. And now the warmth of the tender sun / valour of Rama, is radiating on the countenances of pasturelands/sages which will be furious henceforth. Govindaraja.

4.16.21

स्पृशन् तु सुविपुलम् शीतम् उदकम् द्विरदः सुखम् |
अत्यन्त तृषितो वन्यः प्रतिसंहरते करम् ॥

"On easily touching very clear and cold water with its very broad trunk that intensely thirsty wild elephant is backing away its trunk for the water is that cold.

atyanta tR^iSitaH = intensely, thirsty; vanyaH dviradaH = forest, elephant; su vipulam = with very, broad [trunk]; [or, suvimalam = very clear water]; shiitam udakam sukham spR^ishan = cold, water, easily, on touching; karam prati samharate = trunk, in turn, backs away [taking back.]

Gods are withdrawing to touch pleasurable items that are usually enjoyable to them, fearing Ravana. Govindaraja

4.16.22

एते हि समुपासीना विहगा जलचारिणः |
न अवगाहन्ति सलिलम् अप्रगल्भा इव आवहम् ॥

"These waterfowls that are sitting nearby are not entering into waters like cowards not entering battlefields.

samupaasiinaa = nearby sitting; ete jala caariNaH = these, water, movers; viha gaa = sky, going birds waterfowls; a pragalbhaa = not, courageous ones cowards; aavaham iva = into battle, like; salilam na avagaahanti = water not, going in.

The waterfowls are compared with the sages. The sages though staying nearby asceticism, like birds sitting on riverbanks, are not able to enter into its enjoyable main realm, namely samaadhi, concentration. Another way is 'oh Rama, though you are an expert in warfare why you are backing away for a war with demons? Why not jump to it? Are you like these fearing waterfowls?'

4.16.23

अवश्याय तमो नद्धा नीहार तमसा आवृताः |
प्रसुप्ता इव लक्ष्यन्ते विपुष्पा वन राजयः ॥

"Subdued by snowy darkness, enclosed in misty gloom, and reft of flowers these forest ranges appear like those that are asleep.

avashyaaya tamaH naddhaa = by snowy, darkness, subdued; niihaara tamasaa aavR^itaaH = by mist, gloom, enclosed; vi puSpaa = without, flowers; vana aajayaH = forest, ranges; pra suptaa iva lakSyante = well-slept, like, appearing.

Mantled by darkness and dewdrops dribbling, the leaves and leaflets are crouched and look like sleeping ones. Further blanketed by the mist they are appearing as those that are sleeping covering a blanket. Flowers are not blooming like the closed eyes of a sleeper. Thus the woodlands are asleep. Govindaraja.

For those who are asleep it is a double darkness. One is the darkness of sleep, while the other is the darkness of night. They not only crouch in themselves with the inner darkness, but as they are also enfolded by the external darkness of night, they further crouch in. Maheshvara Tiirtha. By this sleep attribute, the dormant disposition of sages is made evident.

4.16.24

बाष्प संचन्न सलिला रुत विज्ञेय सारसाः |
हिमाअर्द्र वालुकैः तीरैः सरितो भान्ति सांप्रतम् ॥

"Now the rivers are imperceptible as their water is overspread with dewdrops, but their water-birds are perceptible only by their callings, thus making that river perceptible, and such rivers are now glistening with moist sandbanks and shores.

saampratam = now; baaSpa samcChanna salilaa = mist, covered, waters; ruta vij~neya saarasaaH = by calling, perceptible, saarasa water birds; saritaH = rivers; hima aardra = by mist, wet; vaalukaiH tiiraiH = with sandbanks, declivities - shores; bhaanti = they glisten.

By rivers the sages are denominated and they are all enshrouded by the mist called the fear of demons, and they are perceptible just by their groaning. They are unable to come out of that misty climate, as good as waterfowls dependent on rivers.

4.16.25

तुषार पतनात् चैव मृदुत्वात् भास्करस्य च |
शैत्यात् अग अग्रस्थम् अपि प्रायेण रसवत् जलम् ॥

"Owing to the fall of snow, further owing to the softness and coldness of sun, the water deep down the wells is generally agreeable for drinking.

tuSaara patanaat caiva = snow, by fall, also thus; bhaaskarasya = of sun; mR^idutvaat shaityaat = softness, coldness; rasavat jalam = tasty, water; aga agrastham api [or, agaatha staham api] = on mountain, peak, even [deep down, even in wells]; praayeNa = generally; [apeyam = drinkable.]

This falling of the snow is indicative of the falling of demons upon sages, and sun's softness is with the soft attitude of Rama. Tiirtha.

4.16.26

जरा जर्जरितैः पत्रैः शीर्ण केसर कर्णिकैः |
नाल शेषा हिम ध्वस्ता न भान्ति कमलाकराः ॥

"Lotus lakes are left alone with stalks of lotuses as their petals are aged and withered, decrepit are the fibrils and carpels, thus impaired by cold they are ungracious in look.

kamala aakaraaH = lotus, lakes; jaraa jarjaritaiH patraiH [padmaiH] = with aged, withered, petals [lotuses]; siirNa kesara karNikaiH = with decrepit, fibrils, carpels; naala sheSaa = peduncles, remnant; hima dhvastaa = by cold, impaired; na bhaanti = not, glowing.

When the demons destroy the lake-like hermitages and their inmates, aged and withered sages and their lotus-petal like austerities are shattered by the hostilities of demons, and the remaining hermits are just like the stalks of lotuses left behind.

4.16.27

अस्मिन् तु पुरुषव्याघ्र काले दुःख समन्वितः |
तपश्चरति धर्मात्मा त्वत् भक्त्या भरतः पुरे ॥

"But during this time, oh, manly-tiger, ushered by anguish that virtue souled one Bharata must be practising ascesis in city with adoration to you.

asmin tu kale = during this, but, time; puruSavyaaghra = manly-tiger Rama; harmaatmaa bharataH = noble-souled, Bharata; duHkha samanvitaH = anguish, along with; tvat bhaktyaa = in you, with adoration; pure tapaH carati = in city, ascesis, he undertakes.

4.16.28

त्यक्त्वा राज्यम् च मानम् च भोगांश्च विविधान् बहून् |
तपस्वी नियताहारः शेते शीते महीतले ॥

"On forsaking kingdom and pride of becoming the king of Ayodhya as well, and varied and various pleasures too, he is in self-denial, and with his food regulated he sleeps on chilly surface of earth.

raajyam ca maanam = kingdom, as well, pride; vividhaan bahuun bhogaan ca= pleasures, varied, various ones, also; tyaktvaa = on forsaking; tapasvii = in self-denial; niyata aahaaraH = regulated, in food; shiite mahii tale shete = chilly, on earth's, surface, sleeping.

So far Lakshmana spoke about spring season indicating the sufferings of saints and sages by the chill and icy effects of demons indirectly. Now his broodings are turning to Bharata, for Bharata is avowed to self-immolate if Rama were not to come after a fixed time, and Rama is lingering here.

4.16.29

सोऽपि वेलाम् इमाम् नूनम् अभिषेक अर्थम् उद्यतः |
वृतः प्रकृतिभिर् नित्यम् प्रयाति सरयूम् नदीम् ॥

"Even he might always be getting up at this time of the day and proceeding to River Sarayu for a bath surrounded by ministers, definite is that.

saH api = he, even; imaam velaam = at this, time; abhiSeka artham udyataH = taking bath, for the purpose of, got up; nityam = always; prakR^itibhiH vR^itaH = by ministers, surrounded; sarayuum nadiim prayaati = to Sarayu, river, he proceeds; nuunam = definitely.

4.16.30

अत्यन्त सुख संवृद्धः सुकुमारो हिमार्दितः |
कथम् तु अपर रात्रेषु सरयूम् अवगाहते ॥

"But how can he who is brought up in high comfort, a delicate one too, enter the cold-wet waters of River Sarayu, in these small hours.

30 atyanta sukha samvR^iddhaH = very much, in comfort, he is brought up; sukumaaraH = delicate one; a para raatreSu = not, in post, of night [in small hours]; hima aarditaH sarayuum = by cold, wet, in Sarayu; katham = how; avagaahate = he enters.

The compound atyanta sukha samvriddhaH brought up in comfort is but natural to a prince, but it is in its princely loftiness. But our father King Dasharatha has made it loftier. And you by your brotherly caring , you also looked Bharata. atyanata sukumaaraH by his feelings he is a delicate one who cannot tolerate your absence'. In other mms it is sukhochita in place of hima aardra which means one who is habituated to pleasures of a younger prince,' but not to become a monk in these early years of his youth. So you should relieve him of his vow. This is the import of Lakshmana's address to Rama.

4.16.31

पद्मपत्रेक्षणः श्यामः श्रीमान् निरुदरो महान् |
धर्मज्ञः सत्यवादी च ह्री निषेधो जितेन्द्रियः ॥प्रियाभिभाषी मधुरो दीर्घबाहुः अरिन्दमः |
संत्यज्य विविधान् भोगान् आर्यम् सर्वात्मना आश्रितः ॥

"That lotus-petal eyed one with blue-black complexion is an imposing one with lion-like waist, being the noblest he is knower of dharma thus an advocate of truth, and thus intolerant of ignominy, and as a self-restrained one he talks dearly and sweetly, and he is dextrous and an enemy-destroyer, such as he is, that Bharata on forgoing all of his various pleasures he is devoted to you, as you alone are his adorable brother.

padma patra ekSaNaH = one with lotus, petal, eyes; shyaamaH = blue-black [by complexion]; shriimaan = imposing one; nir udaraH = without, stomach [slender waisted lion]; mahaan = noble one; dharma j~naH = dharma, knower of; satya vaadii ca = truth, advocate; also; hrii niSedhaH = ignominy, intolerant of; jitendriyaH = sense-restrained one; priya abhi bhaaSii = dearly, talking; madhuraH = sweetly [talking]; diirgha baahuH = long, armed one - dextrous; arindamaH = enemy-destroyer; uch as Bharata is; vividhaan bhogaan samtyajya = various, pleasures, on foregoing; sarva aatmanaa = in any way; aaryam = adorable one [you alone are]; aashritaH = devoted to.

Stomachless is not to say that Bharata is without a stomach but has a palm-like concave stomach, but not a potbelly to stomach the kingdom of Ayodhya that is easily usurped through his mother Kaika.

4.16.33

जितः स्वर्गः तव भ्रात्रा भरतेन महात्मना |
वनस्थम् अपि तापस्ये यः त्वाम् अनुविधीयते ॥

"Even though you are in forests far away from him, he is following you in the practise of austerities, and such a brother of yours, that great-souled Bharata has refused ascent to heaven.

yaH = he who is; vanastham api = in forests, even though; tvaam anuvidhiiyate = you, following; taapasye = in the practise of austerities; such a; tava bhraatraa = your, brother; mahaatmanaa bharatena = by great-souled, Bharata; jitaH svargaH = conquered [here, refused,] heaven.

Bharata though staying in kingdom he is observing asceticism following the trend of Rama. By grief Bharata might have been dead, like King Dasharatha, and ascended to heavens. But Bharata's going to heavens is a hindrance in getting a glimpse of Rama after return from exile. So Bharata's refusing the heavens is said to be his conquering heavens. Lakshmana is quickening Rama's thinking to take some action to complete his mission in eradicating the demonic atrocities and quickly return to Ayodhya, lest time slips by and Bharata may self-immolate. After these many thoughts, now Lakshmana starts to move the eye of the needle towards Kaikeyi, the root cause for all miseries.

4.16.34

न पित्र्यम् अनुवर्न्तन्ते मातृकम् द्विपदा इति |
ख्यातो लोक प्रवादो अयम् भरतेन अन्यथा कृतः ॥

" Humans do not derive father's attitude but they take of their mothers' is the well-know maxim in the world, but Bharata rendered it otherwise.

dvi padaa = two, footed, [bipeds, humans]; pitryam = father's [nature]; na anuvarntante = will not, follow - derive; maatR^ikam = [but] mother's [nature they follow]; iti khyaataH = thus, known as; ayam loka pra vaadaH = this, in world, well, saying [epigram]; bharatena anyathaa kR^itaH = by Bharata, otherwise, made [rendered.]

This is a proverbial saying that humans inherit mother's characteristics but not father's. But Bharata renders it otherwise for he has not inherited the mean and sordid nature of Kaikeyi. This proverbial saying is still in use in all languages in India, with a little change. In Marathi it is khaanaa tashii maatii va jaatii tashii potii' after Dr. Satya Vrat. This stems up from the Sanskrit dhanyaa pitR^i mukhii kanyaa dhanyaa maatR^i mukhaH sutaH 'Blest is father-like daughter, blest is mother-like son.'

4.16.35

भर्ता दशरथो यस्याः साधुः च भरतः सुतः |
कथम् नु सा अम्बा कैकेयी तादृशी क्रूरदर्शिनी ॥

"Whose husband is Dasharatha and whose son is gentle Bharata, how then can she, our mother Kaikeyi, is with this sort of cruel disposition, indeed " Thus Lakshmana spoke to Rama on their way to River Godavari.

yasyaaH = she to whom; dasharathaH bhartaa = Dasharatha is, husband; saadhuH bharataH sutaH ca = gentle, also, Bharata, the son, also; saa ambaa = such, [our] mother; kaikeyii = Kaikeyi; taa dR^ishii kruura darshinii katham nu = that, sort of, cruel, in mien - disposition, how, indeed.

Rama uses the same wording for Kaikeyi as our middle mother' at 3-2-19b-20

4.16.36

इति एवम् लक्ष्मणे वाक्यम् स्नेहात् वदति धर्मिके |
परिवादम् जनन्यः तम् असहन् राघवो अब्रवीत् ॥

When that upright Lakshmana is speaking those words that way out of his fondness towards Rama, Raghava spoke to Lakshmana, intolerant of that slanderous talk about their mother.

dharmike lakSmaNe snehaat = by upright, by Lakshmana, out of fondness [to Rama and Seetha]; iti evam vaakyam vadati = this, way, sentences, while saying; raaghavaH jananyaH = Raghava, about mother; tam pari vaadam = against, telling [slanderous talking]; a sahahan = not, tolerating; abraviit = spoke.

4.16.37

न ते अम्बा मध्यमा तात गर्हितव्या कथंचन |
ताम् एव इक्ष्वाकु नाथस्य भरतस्य कथाम् कुरु ॥

"In any way, dear Lakshmana, you are not supposed to deplore another mother of ours, but you go on telling the topics of Bharata, the king of Ikshvaku-s.

taata = oh, dear Lakshmana; madhyamaa ambaa = middle [second, another,] mother; kathamcana = in any way; te na garhitavyaa = by you, not, deplorable; ikSvaaku naathasya bharatasya = Ikshvaku-s, king, Bharata's; taam kathaam eva kuru = those, stories [topics,] alone, you make [you tell.]

4.16.38

निश्चिता एव हि मे बुद्धिः वन वासे दृढ व्रता |
भरत स्नेह संतप्ता बालिशी क्रियते पुनः ॥

"My mind is indeed set to dwell only in forest, and it is firmly avowed, but while yearning for Bharata's fellowship my fascination to reunite with him is recurring again.

me buddhiH nishcitaa eva hi = my, mind, set upon, that way, indeed; vana vaase dR^iDha vrataa = in forest, dwelling, firmly, avowed; [api = even then]; bharata sneha samtaptaa = for Bharata's, fellowship, well, burning [yearning for]; punaH baalishii kriyate = again, boyishness [fascination,] is made [recurs.]

4.16.39

संस्मरामि अस्य वाक्यानि प्रियाणि मधुराणि च |
हृद्यानि अमृत कल्पानि मनः प्रह्लादानि च ॥

"I reminisce his words well, that are genial, sweet, heartily, ambrosial and that will gladden the heart.

priyaaNi madhuraaNi hR^idyaani amR^ita kalpaani = genial, sweet, heartily, ambrosia, equal to [ambrosial]; manaH prahlaadaani ca = heart, gladdening [heartening words]; asya vaakyaani = his, words; samsmaraami = I an reminiscing.

4.16.40

कदा हि अहम् समेष्यामि भरतेन महात्मना |
शत्रुघ्नेन च वीरेण त्वया च रघुनंदन ॥

"When can I really reunite, oh, Lakshmana, with great-souled Bharata, valorous Shatrughna, and with you and Seetha." Thus said Rama to Lakshmana.

raghu nandana = oh, Lakshmana; aham mahaatmanaa bharatena = I, with great-souled, Bharata; viireNa shatrughnena = with valorous, Shatrughna; tvayaa ca = with you [Lakshmana,] also; kadaa hi sameSyaami = when, really, I reunite.

Usually the word ca means 'also, and.' In compound tvayaa ca raghunandana it is said to indicate Seetha.

4.16.41

इति एवम् विलपन् तत्र प्राप्य गोदावरीम् नदीम् |
चक्रे अभिषेकम् काकुत्स्थः सानुजः सह सीतया ॥

Thus worrying that way while proceeding, there Rama reached River Godavari and performed bathing with his younger brother Lakshmana and along with Seetha.

kaakutsthaH = Rama; tatra = there; iti evam vilapan = thus, that way, worrying; godaavariim nadiim praapya = Godavari, river, having reached; sa anu ja = with younger brother; sa siitayaa = with, Seetha; cakre abhiSekam = performed, bathing,

4.16.42

तर्पयित्वा अथ सलिलैः तैः पितॄन् दैवतानि च |
स्तुवन्ति स्म उदितम् सूर्यम् देवताअः च तथा अनघाः॥

Then on offering water oblations to manes and gods that impeccant trinity extolled the rising sun and gods likewise.

atha = then; taiH = by them; salilaiH = with water; pitR^In daivataani ca = to manes, to gods, also; tarpayitvaa = having offered oblations; uditam suuryam = uprisen, sun; devataaaH ca = gods, also; anaghaaH = sinless trinity [Rama, Lakshmana, Seetha]; stuvanti sma = extolled, they are.

4.16.43

कृताभिषेकः स रराज रामः
सीता द्वितीयः सह लक्ष्मणेन |
कृत अभिषेको तु अग राज पुत्र्या
रुद्रः स
नन्दिः भगवान् इव ईशः ॥

On taking bath in the river along with Seetha and Lakshmana, Rama shone forth like All-controlling god Rudra, who will be radiant on taking bath along with his consort Paarvati and with his follower Nandi, the Holy Bull.

siitaa dvitiiyaH = Seetha, as second-half [along with]; saH raamaH = that, Rama; kR^ita abhiSekaH = on making [having taken,] river bath; saha lakSmaNena = with Lakshmana; aga raaja putryaa = with mountain, king's, daughter [Paarvati]; kR^ita abhiSekaH = making [having taken,] sacred bath, but; sa nandiH = one with Nandi, the Holy Bull; iishaH bhagavaan rudraH iva = all-controlling, god, Rudra [Shiva in fury,] like; raraaja = shone forth.

The similitude between Rama and Shiva suggests that Rama is about to start destruction of demons.

एक्ष्तोल्लिंग् सेअसोन्स् इन् एपिच्स्

The portrayal of seasons in epics with all their delicacies is a disputed topic. Ramayana also deals much on these descriptions of seasons. Whether an epic avowed to reflect the Vedic import, as said at 1-4-6, vedopabR^ihmaNaarthaaya , and that which is pious and merited puNyam vedaischa samamatam at 1-1-98, should have accounts on seasons is the question. For this is said that relating niceties of season time and again, is in perfect accord with Veda, for the season and time are subservient to all Veda-s as per the ancillary of Veda, the Astrology, veda-anga : jyotiShya . Veda-s themselves say that the year is the soul of the horse of Ashvameda. uShaa vaa ashvasya medhasya shiraH | saNvatsara aatmaashvasya medhasya | -- yajurveda bR^ihadaaraNyaka Hence time and season are the mind and soul of all Veda-s. Like this we find beautification of four seasons at four places, for e.g., hemanta spring is narrated in starting of Kishkindha. And vasanta post autumnal season is described in Kishkindha 43rd chapter, when Hanuma and others are in search for Seetha, and after their exit from the cave of Swayamprabha. varSa rainy season is portrayed in 28th chapter of Kishkindha. At every possible occasion, all the rituals, daily routines that are time oriented, do explain the importance of time than the importance of ritual or daily routine. It is said: vedopabR^ihmaNaartham pravR^itte asmin granthe veda vihita karma apekShita kaala visheSha nirNaayakatvaat kaala saadhaaraNa lakShaNa pratipaadanam eva tat tat R^itu varNana vyaajena kR^itam iti dharmopayoga sambhavaat | -- saayam kaalaadi cihna pratipaadanam iti etat sarvam karma anuShTaana upayukta kaala jnaapanaartham eva kR^itam iti dharma paryavasaanam sambhavati eva -- dharmaakuutam Thus dharma is upheld in all these narratives about the season and time, which aspect is upheld by the commentators and they too comment lengthily whenever a season or time factor occurs.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे षोडशः सर्गः

Sarga 17

3.17.1

कृत अभिषेको रामः तु सीता सौमित्रिर् एव च |
तस्मात् गोदावरी तीरात् ततो जग्मुः स्वम् आश्रमम् ॥

On taking bath Rama with Seetha and Soumitri, then went to his own hermitage from that bank of River Godavari.

kR^ita abhiSekaH raamaH tu = on taking, bath, Rama, but; siitaa saumitriH eva ca = Seetha, Soumitri, thus, also; tataH = then; tasmaat godaavarii tiiraat = from that, Godavari, from bank, jagmuH svam aashramam = went, to his own, hermitage.

3.17.2

आश्रमम् तम् उपागम्य राघवः सह लक्ष्मणः |
कृत्वा पौर्वाह्णिकम् कर्म पर्णशालाम् उपागमत् ॥

Nearing that hermitage Raghava along with Lakshmana performed early morning rituals and then reached the cottage.

saha lakSmaNaH raaghavaH = with, Lakshmana, Raghava; tam aashramam upaagamya = that, hermitage, on nearing; paurva aahNikam karma kR^itvaa = early, morning, rituals, on performing; parNashaalaam upaagamat = cottage, reached.

3.1.7

उवास सुखितः तत्र पूज्यमानो महर्षभः|
स रामः पर्ण शालायाम् आसीनः सह सीतया ॥-३
विरराज महा
बाहुः चित्रया चन्द्रमा इव |
लक्ष्मणेन सह भ्रात्रा चकार विविधाः कथाः ॥

There Rama comfortably spent time while being adored by eminent sages when he is with them, and narrating many a narrative while sitting in hermitage along with Seetha and his brother Lakshmana, thus he shone forth like the moon when with Chitra constellation.

saH raamaH = he, that Rama; maharSabhaH puujyamaanaH = by eminent sages, being adored [when within their reach]; tatra sukhitaH uvaasa = there, comfortably, stayed he who is spending time; parNashaalaayaam siitayaa saha aasiinaH = in hermitage, Seetha, along with, sitting; saha bhraatraa lakSmaNena = with, brother, Lakshmana; cakaara vividhaaH kathaaH = narrating, many, legends; mahaabaahuH vi ra raaja = that dexterous one, shone forth; citrayaa candramaa iva = with Chitra star-constellation, Moon, like.

The Chitra star is with clearest whiteness against the sky-blue background and thus it is said citra mauktikam ekam 'Chitra star and a pearl are one in colour.' Thus sky-blue coloured Rama is the moon while pearl white Seetha is pearl white Chitra star.

3.17.5

तदा आसीनस्य रामस्य कथा संसक्त चेतसः |
तम् देशम् राक्षसी काचिद् आजगाम यदृच्छ्हया ॥

At one time when Rama is sitting in hermitage and heartily absorbed in telling narratives some demoness arrived at that place, fortuitously.

raamasya kathaa samsakta cetasaH = Rama is, narrative, absorbed in, with such a heart; tadaa aasiinasya = thus, sitting in hermitage; kaacit raakSasii = some, demoness; yadR^icChayaa tam desham aajagaama = fortuitously, at that, place, arrived.

3.17.6

सा तु शूर्पणखा नाम दशग्रीवस्य रक्षसः |
भगिनी रामम् आसाद्य ददर्श त्रिदश उपमम् ॥

She is but the sister of ten-faced demon Ravana, Shuurpanakha by her name and she has seen him on reaching the paradisiacal being like Rama.

rakSasaH dasha griivasya bhaginii = demon, ten, faced one's [Ravana's,] sister; shuurpaNakhaa naama = Shuurpanakha, named; saa tu = she, but; tridasha upamam = paradisiacal being, who is like; raamam aasaadya = Rama, on reaching; dadarsha = she saw him.

3.17.7

दीप्तास्यम् च महाबाहुम् पद्म पत्रायत ईक्षणम् |
गज विक्रांत गमनम् जटा मण्दल धारिणम् ॥सुकुमारम्
महा सत्त्वम् पार्थिव व्यंजन अन्वितम् |
रामम् इन्दीवर श्यामम् कन्दर्प सदृश प्रभम् ॥बभूव
इन्द्रोपमम् दृष्ट्वा राक्षसी काम मोहिता |

He whose face is radiant, arms lengthy, eyes large like lotus petals, stride like that of an elephant, wearing bunches of hair-tufts, delicate yet greatly vigorous, possessor of all kingly aspects, complexion deep-blue like blue lotus, similar to Love-god in brilliance and in simile to Indra, the demoness has seen such a Rama and became lovesick. [3-17-7, 8, 9a]

diipta aasyam = radiant, faced; mahaabaahum = lengthy armed; padma patra aayata ikSaNam = lotus, petal, long, eyed one; gaja vikraanta gamanam = elephant, in pacing, in walk [imposingly pacing]; jaTaa maNdala dhaariNam = hair-tuft, bunches, wearing; sukumaaram mahaasattvam = delicate, greatly vigorous; paarthiva vyanjana anvitam = kingly, aspects, one having them; indiivara shyaamam = blue-lotus-like, deep-blue coloured; kandarpa sadR^isha prabham = Love-god, similar, in his brilliance; indra upamam = Indra, in simile; raamam = at Rama; dR^iSTvaa = having seen; raakSasii kaama mohitaa = demoness, love, sickened; babhuuva = she [Shurpanakha] became.

3.17.9

सुमुखम् दुर्मुखी रामम् वृत्त मध्यम् महोदरी ॥विशालाक्षम् विरूपाक्षी सुकेशम् ताम्र मूर्धजा
|
प्रियरूपम् विरूपा सा सुस्वरम् भैरव स्वना ॥तरुणम् दारुणा वृद्धा दक्षिणम् वाम भाषिणी
|
न्याय वृत्तम् सुदुर्वृत्ता प्रियम् अप्रिय दर्शना ॥शरीरज समाविष्टा राक्षसी रामम् अब्रवीत्
|

She that demoness who is facially unpleasant one with that pleasant faced one, pot bellied one with the slim-waisted one, wry-eyed one with the broad-eyed one, coppery-haired one with the neatly tressed one, ugly featured one with the charming featured one, brassy voiced one with the gentle voiced one, deplorably oldish one with the youngish one, crooked talker with the pleasant talker, ill-mannered one with the well-mannered one, uncouth one with couth, abominable one with amiable Rama spoke, besieged by Love-god. [3-17-9b, 11, 12a]

9b, 10, 11, 12a. dur mukhii = unpleasing, faced one [Shurpanakha]; su mukham = with pleasing, faced one [at Rama]; mahaa udarii = pot-bellied one [Shuurpanakha]; vR^itta madhyam = with slim, waisted one [Rama ]; vi ruupa akSii = wry, eyed one [Shuurpanakha]; vishaala akSam = with broad-eyed [Rama]; taamra muurdhajaa = coppery, haired one [Shuurpanakha]; su kesham = with neatly, tressed [Rama]; vi ruupaa = ugly, featured one [Shuurpanakha]; priya ruupam = with charming, featured one [Rama]; bhairava svanaa = brassy, voiced one [Shuurpanakha]; su svaram = gentle, voiced one [Rama]; daaruNaa = vR^iddhaa = deplorably, oldish one [Shuurpanakha]; taruNam = youngish [Rama]; vaama bhaaSiNii = crooked, talker [Shuurpanakha]; dakSiNam = with pleasant speaking [Rama]; su dur vR^ittaa = very, ill, mannered one [Shuurpanakha]; nyaaya vR^ittam = rightful one, in behaviour [Rama]; a priya darshanaa = un, pleasant one, to look at [abominable one - Shuurpanakha]; priyam = with pleasant one [to look on, amiable one - Rama]; saa = she [Shuurpanakha]; raamam = at Rama; shariira ja samaaviSTaa = by Love-god, besieged; raakSasii raamam abraviit = demoness, to Rama, spoke.

3.17.12

जटी तापस रूपेण सभार्यः शर चाप धृक् ॥आगतः त्वम् इमम् देशम् कथम् राक्षस सेवितम् |
किम्
आगमन कृत्यम् ते तत् त्वम् आख्यातुम् अर्हसि ॥

"You are an ascetic yet with a wife, handling bow and arrows yet in the appearance of a sage what for you have come to this province frequented by demons it will be apt of you to tell the purpose of your coming here, in actuality " [3-17-12b, 13]

12b, 13. tvam = you are; jaTii = one with matted hair [ascetic]; sa bhaaryaH = with, wife; shara caapa dhR^ik = arrows, bows, handling; taapasa ruupeNa = in sage's, in aspect; raakSasa sevitam = by demons, frequented by; imam desham = this, province; katham aagataH = what for, you have come; te aagamana kR^ityam kim = your, coming [here,] purpose of, what is; tat tvam = that, you; [tattvam = in actuality;] aakhyaatum arhasi = to tell, apt of you..

3.17.14

एवम् उक्तः तु राक्षस्या शूर्पणख्या परंतपः |
ऋजु बुद्धितया सर्वम् आख्यातुम् उपचक्रमे ॥

Thus asked by demoness Shuurpanakha that enemy-scorcher Rama started to inform all about it, straightforwardly.

raakSasyaa shuurpaNakhyaa = by demoness, by Shuurpanakha; evam uktaH = thus, one who is spoken; paramtapaH = enemy, scorcher, Rama; R^iju buddhitayaa = straight, at mind straightforwardly; sarvam aakhyaatum upacakrame = all of it, to narrate [inform,] started to.

3.17.15

आसीत् दशरथो नाम राजा त्रिदश विक्रमः |
तस्य अहम् अग्रजः पुत्रो रामो नाम जनैः श्रुतः ॥

"A king named Dasharatha was there with his godlike valour, I am his eldest son, and people hear of me by name Rama.

tridasha vikramaH = godlike, in valour; dasharathaH naama raajaa aasiit = Dasharatha, named, king, was there; aham tasya agrajaH putraH = I am, his, eldest, son; raamaH naama janaiH shrutaH = Rama, by name, by people, heard.

3.17.16

भ्राता अयम् लक्ष्मणो नाम यवीयान् माम् अनुव्रतः |
इयम् भार्या च वैदेही मम सीतेति विश्रुता ॥

"He is Lakshmana by his name, my younger brother and a devoted follower of mine, and she is my wife, daughter of Videha's king, well-known as Seetha.

ayam lakSmaNaH naama = he is, Lakshmana, by name; yaviiyaan bhraataa = younger, brother; maam anu vrataH = me, follows, in devotion; vaidehii = [daughter of Videha king] Vaidehi; iyam [mama] bhaaryaa = she is, [my,] wife; siita iti vishrutaa = Seetha, thus, well-known.

3.17.17

नियोगात् तु नरेन्द्रस्य पितुर् मातुः च यंत्रितः |
धर्मार्थम् धर्मकांक्षी च वनम् वस्तुम् इह आगतः ॥

"Desiring to implement the probity in following father's orders and for the sake of establishing probity in living an ascetic's life I have come here to forests to dwell, as enjoined by the directives of the king and my father, and by my mother, as well.

narendrasya = by king; pituH = by father; maatuH ca = by mother, also; niyogaat tu = by directive, but; yantritaH = I am directed by; dharma kaankSii = probity, desiring; dharma artham ca = probity, for the sake of, also; iha vastum vanam aagataH = here, to live, to forests, I came.

3.17.18

त्वाम् तु वेदितुम् इच्छ्हामि कस्य त्वम् का असि कस्य वा |
त्वम् हि तावन्मनोज्ञा.ंगी राक्षसी प्रतिभासि
मे ॥

"I too wish to know about you. Whose wife are you? What is your name? Or, whose daughter are you? By the way, you are with a most enthralling personality, and then you must be a demoness.

tvaam veditum icChaami = you, to know, I wish to; kasya = whose [wife]; tvam = you are; kaa = what [your name]; asi = is there; kasya = whose [daughter]; vaa = either; tvam = you are, indeed; taavaat = by the way; manoj~na angii = enthralling, with body; raakshasii pratibhaasi me = demoness, you are appearing, to me, indeed.

So far the handsomeness of Shuurpanakha is not narrated in these verses. But Rama's addressing her as a handsome woman is for fun sake, so some commentators say. The episode Shuurpanakha is considered to have haasya rasa, comic relief. Refusing the unnecessarily joking of Rama some say that Shuurpanakha came there with an exquisite form. And what all said negatively about her in preceding verses is the implicit idea of the poet. Taking the entrance of Shuurpanakha with a beautiful personality every cinema that is shot on Ramayana gives a cabaret dance with inciting song to Shuurpanakha at this situation.

In some other mms there are a few more verses that contain a situation where Jatayu comes to Rama to take leave of him to go and see his relatives and bird-friends, after Rama returns from the river. Then, knowing that Jatayu is not there Shuurpanakha enters the cottage area with a guise of winsome beauty. No demon or demoness can approach that cottage of Rama, as long as Jatayu is there - is the point for establishment. While the difference in mms/texts is between one or two letters like, na hi taavat manoj~~na angii and tvam hi taavat manoj~~na angii , whether the poet entered Shuurpanakha in a fashionable getup or as an old female is another point that remained inconclusive.

3.17.19

इह वा किम् निमित्तम् त्वम् आगता ब्रूहि तत्त्वतः |
सा अब्रवीत् वचनम् श्रुत्वा राक्षसी मदन अर्दिता
॥

"What for you have come, either, you tell in actuality..." Thus Rama asked her. On hearing the words of Rama she that demoness wetted with love said these words.

iha kim nimittam tvam aagataa vaa = here, what, for, you, came, either; tattvataH bruuhi = actually, you tell; vacanam shrutvaa = said words, on hearing; madana arditaa = by love, wetted; saa raakSasii abraviit = she that, demoness, spoke.

3.17.20

श्रूयताम् राम वक्ष्यामि तत्त्वार्थम् वचनम् मम |
अहम् शूर्पणखा नाम राक्षसी कामरूपिणी ॥अरण्यम् विचरामि इदम् एका सर्व भयंकरा |

"I will tell you truth, Rama, nothing but truth, I am a guise-changing demoness named Shuurpanakha, and I will be freely moving in this forest in a solitary manner and unnerving all. [3-17-20, 21a]

20, 21a. shruuyataam raama = let it be heard, Rama; tattva artham mama vacanam = truth, meaning, my. words [my words are truthful]; vakSyaami = I will say; [or, what all I say is truth, nothing but truth]; aham shuurpaNakhaa naama = I am, Shuurpanakha, named; raakSasii = demoness; kaama ruupiNii = by wish, guise-changer; ekaa = lonely; sarva bhayam karaa = to all, fear, causing [unnerving]; idam araNyam vi caraami = in this, forest, am freely moving.

3.17.21

रावणो नाम मे भ्राता यदि ते श्रोत्रम् आगतः ॥वीरो विश्रवसः पुत्रो यदि ते श्रोत्रम् आगतः |

"My brother is valorous and mighty Ravana, the king of demons and the son of Vishravasa, if ever you have heard of him. [3-17-21b, 22a]

21b, 22a. viiraH raavaNaH me bhraataa = valorous, Ravana, is my, brother; yadi te shrotram aagataH = if ever, by you, to ears, has come [if ever you have heard of him]; vishravasaH putraH = Vishravasa, son of; yadi te shrotram aagataH [or, baliiyaan raakshasa iishvaraH] = If you ever heard, [or, mighty one, demons, king.]

3.17.22

प्रवृद्ध निद्रः च सदा कुंभकर्णो महाबलः ॥विभीषणः तु धर्मात्मा न तु राक्षस चेष्टितः |
प्रख्यात वीर्यौ च रणे भ्रातरौ खर दूषणौ ॥

"And the mighty Kumbhakarna who will always be in profound sleep is my brother, and the virtue-souled Vibheeshana too is my brother, but he does not behave like a demon, and two more bothers of mine are Khara and Duushana who are renowned for their bravery in war. [3-17-22b, 23

22b, 23. sadaa = always; pravR^iddha nidraH = one with intensified - profound, sleep; mahaabalaH = mighty one; kumbhakarNaH ca = Kumbhakarna, is also [my brother]; dharmaatmaa vibhiiSaNaH = virtue-souled one, Vibheeshana [is also my brother]; tu = but; raakSasa ceSTitaH = with demon's, conduct; na = he is not; raNe prakhyaata viiryau = in war, renowned, braving ones; khara duuSaNau = Khara, Dushana[ bhraatarau = are two brothers.

3.17.24

तान् अहम् समतिक्रान्ता राम त्वा पूर्व दर्शनात् |
समुपेता अस्मि भावेन भर्तारम् पुरुषोत्तमम् ॥

"I can excel all of them by my bravery, oh, Rama, and on seeing you for the first time I had a notion that you being the choicest among men you alone are my husband, hence I neared you.

raama = oh, Rama; aham = I am; taan = them; sam ati kraantaa = I an excel [them with my bravery]; puurva darshanaat = firstly, on seeing; puruSa uttamam = of men, the best one; tvaa = you; bhartaaram bhaavena = as husband, with the notion of; sam upetaa = neared; asmi = I am.

3.17.25

अहम् प्रभाव संपन्ना स्वच्छ्हंद बल गामिनी |
चिराय भव भर्ता मे सीतया किम् करिष्यसि ॥

"I am endowed with such preponderances and I can operate with my independent might, as such you become my everlasting husband by the way, what can you bring off with Seetha.

aham prabhaava sampannaa = I am, preponderance, endowed with; svacChanda bala gaaminii = with independent, might, goer [I operate]; ciraaya me bhartaa = for a long time, to me, husband; bhava = you be; [by the way]; siitayaa kim kariSyasi = with Seetha, what, you do [bring off.]

3.17.26

विकृता च विरूपा च न सा इयम् सदृशी तव |
अहम् एव अनुरूपा ते भार्या रूपेण पश्य माम् ॥

"Unlovely and unshapely is this one, such as she is, this Seetha is unworthy to be your wife, and I am the lone one worthy to be your wife, hence treat me as your wife.

vikR^itaa ca = unlovely one, also; viruupaa ca = unshapely one, also; saa iyam = she, this one [such as she is]; tava na sadR^ishii = to you, not, appropriate [unworthy wife]; te aham eva anuruupaa = to you , I, alone, appropriate [worthy wife]; maam bhaaryaa ruupeNa pashya = me, wife, in manner of, see, me [treat me as your wife.]

3.17.27

इमाम् विरूपाम् असतीम् करालाम् निर्णत उदरीम् |
अनेन सह ते भ्रात्रा भक्षयिष्यामि मानुषीम् ॥

"Shall I eat up this disfigured, dishonest, diabolical human female with a hallow stomach along with him, that brother of yours to make you free.

viruupaam = without shape disfigured one; a satiim = not, good one - dishonest; karaalaam = diabolical one; nirNata udariim = hallow-stomached; imaam maanuSiim = this, human female; anena = with him; te bhraatraa saha = your, brother, along with; bhakSa yiSyaami = I wish to eat up [shall I eat them up without a later time botheration to you.]

Lakshmana will use the very same wording in the next chapter when retorting Shuurpanakha.

3.17.28

ततः पर्वत शृ.ंगाणि वनानि विविधानि च |
पश्यन्सहमयाकामीदण्डकान्विचरिष्यसि - यद्वा -
पश्यन् सह मया
कामी दण्डकान् विचरिष्यसि ॥

"Afterwards, you can lustily ramble about Dandaka forest along with me while enjoying yourself on various mountaintops in the sky and in forests on the earth." So Shuurpanakha said to Rama.

tataH = afterwards; vividhaani = various; parvata shR^ingaaNi = mountain, tops [in sky]; vanaani ca = forests [on earth,] also; pashyan = while seeing experiencing, enjoying; maya saha = me, along with; kaamii = lustily; daNDakaan vi cariSyasi = Dandaka forest, well, ramble about.

3.17.29

इति एवम् उक्तः काकुत्स्थः प्रहस्य मदिर ईक्षणाम् |
इदम् वचनम् आरेभे वक्तुम् वाक्य विशारदः ॥

When he is said that way Rama chuckled and that wordsmith started to reply her who eyes are besotted in lovesickness with this sentence.

iti evam uktaH = thus, that way, who is said; vaakya vishaaradaH = in words, expert; kaakutsthaH prahasya = Kakutstha Rama, chuckled; madira iikSaNaam = one with besotted, eyes Shuurpanakha [in lovesickness]; idam vacanam vaktum aarebhe = this, sentence, to tell, started.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे सप्तदशः सर्गः

Sarga 18

3.18.1

ताम् तु शूर्पणखाम् रामः काम पाश अवपाशिताम् |
स्वच्छ्हया श्लक्ष्णया वाचा स्मित पूर्वम् अथ अब्रवीत्
॥

Rama then voicing clearly and softly spoke to her, whom the noose of lust has tethered down, with a smile preceding his words.

raamaH = Rama; kaama paasha ava paashitaam = by, lust's, noose, tethered down; taam shuurpaNakhaam = to her, Shuurpanakha; svacChayaa shlakSNayaa vaacaa = clearly, softly, with voice; smita puurvam = smile, preceded by; atha abraviit = then, said.

3.18.2

कृत दारो अस्मि भवति भार्या इयम् दयिता मम |
त्वत् विधानाम् तु नारीणाम् सुदुःखा ससपत्नता ॥

"Oh, honourable one, I am married and this is my dear wife, thus it will be distressing for your sort of females to live with a co-wife.

bhavati = oh, honourable one; kR^ita daaraH asmi = made, married, I am; iyam mama dayitaa bhaaryaa = this is, my, dear, wife; tvat vidhaanaam tu = to your, sort of [females,] but; naariiNaam = females; sa sapatnataa = [living] with, co-wife; su duHkhaa = will be distressing.

3.18.3

अनुजः तु एष मे भ्राता शीलवान् प्रिय दर्शनः |
श्रीमान् अकृत दारः च लक्ष्मणो नाम वीर्यवान् ॥

"He is my younger brother named Lakshmana, he is with a good conduct, good looking, a promising and valiant one, and he is without a wife.

lakSmaNaH naama = Lakshmana, named; eSa anujaH me bhraataa = he is, younger one, my, brother; shiilavaan = with good conduct; priya darshanaH = good looking one; shriimaan = promising one; viiryavaan = valiant one; a kR^ita daaraH ca = not, made, wife nearly, not with a wife.

Rama is punning here. In punning apparent meaning will be different than the latent and the apparent appears to an untruth. Then if it is questioned whether Rama tells a lie while joking or punning, it is not so: nyaaya - guruuNam api samam haasyam kartavyam kutilam vinaa 'even with teachers one can be humorous, if it is not fraudulent'. According to dharmaakuutam which quotes gautam suutra: vivaaha maithuna narma aatra saMyogeSu adoSakakameke anR^itam; and in aapad dharma suutra: na narma yuktam anR^itam hi na asti na striiSu raajan na vivaaha kaale 'at the time of marriage or copulation or with women talking untruth [or with innuendo, or punning,] is not wrong.'

Again if it be asked whether Rama really said in jocular way or in real sense, it is said that he has not joked. navevamapi raama vacanam parihaasa ruupamiti katham nishcitamiti cet na for this Rama's words at 3-18-19 will suffice, saumitre parihaasaH kathaMcana 'Lakshmana.... no joking with this kind of beings please...' dharmaakuutam.

Rama is known to be a jovial talker, na vitathaa parihaasa kathhasvapi Here for the word a kR^ita daaraH apparently means 'not, made, wife= wife not available.' But Lakshmana is married and Rama says here he is unmarried. Then Rama must have bluffed! Not so, that compound is in its subtext means: 'one who did not make his wife to come along, hence there is no wife.' Govindaraja.

In another way, the word a in a kR^ite also means antaHpura according to the thesaurus of a and it is said as: akaaro brahma vishNu iisha kamaTheSva~NgaNe, gaurave antaHpure palace-chambers of queens; and thus the meaning is as: 'one who left behind his wife in palace-chambers, hence he has no wife.'

3.18.4

अपूर्वी भार्यया च अर्थी तरुणः प्रिय दर्शनः |
अनुरूपः च ते भर्ता रूपस्य अस्य भविष्यति ॥

"He is without a wife and in need of a wife he is youthful, good-looking and he can become a fitly husband of yours, fit enough to your kind of features.

a puurvii = without, a wife; bhaaryayaa ca arthii = for wife, also, in need of; taruNaH = youthful one; priya darshanaH = good, looking; te ruupasya asya = by your, features, that kind of; anu ruupaH bhartaa = fitly, husband;; bhaviSyati = he becomes.

The word apuurvi means in the viewpoint of Rama 'one who has been missing the company of wife for a long' but in Shuurpanakha's view it is 'one who is missing the company of ANY wife for a long...' The word bhaaryaa ca arthii is from Rama's view 'desiring his own wife, Urmila' but in Shuurpanakha's view 'desiring ANY woman as wife' and the word te bhartaa is declined as te.abhartaa= te a bhartaa 'unfit to be your husband' because of your ruupasya asyaa 'by your aspect, your repulsive aspect.' Govindaraja.

In another way akR^ita daaraH 'already a married man' apuurvii 'one who does not have the comfort from wife' so bharyayaa ca arthii; a + puurva bhaaryayaa ca arthii 'for a new wife, also, desiring one; one who is desiring new wife; thus you are a fitly wife for him by your aspect, anuruupascha te . This is on joculary side of the statement parihaasa anukuula praatiitaka artha. The implicit meaning is akR^ita daaraH 'one without a wife now or one who does not take another wife.' apuurva bhaaryayaa by first wife alone, arthii he is desired; shiilavaan, eka patnii vrata shiila vantaH an abider in the syndrome of 'one-man-one-wife.' priya darshanaH 'in dear ones, tend towards; tending towards his dear ones.' te.abhrtaa= te + a + bhartaa 'for you, no, husband; he is no husband of yours, he can never be your husband.' anu ruupaH 'fit for his own wife.' asya ruupasya yogya bhaviSyati? 'with this kind of, aspect of yours for you with such a notorious aspect, will he be eligible to become your husband? No, he will not.' Maheshvara Tiirtha.

The word apuurvi is categorised under rare and unfamiliar words. It is said that as per rock edicts it is a traveller, brahmacaari celibate, who is studying apuurva, namely Veda-s. As mimaamsikaa-s tell us that apuurva is divineness, results from Vedic knowledge. Here the celibate state of Lakshmana is said to have been referred, 'though he is having his wife Urmila, he is undergoing celibacy.' And further 'In Gorresio's text it is there as taruNo bhaaryayaa ca arthii where taruNa is youthfulness. Rama is also youthful. So Rama's expression of apurvii is just to indicate Lakshmana as a brahmacaari a celibate, though he has a wife and youthful also. After Prof. Satya Vrat. Unchained is he by nuptial bands: is Griffith's wording.

3.18.5

एनम् भज विशालाक्षि भर्तारम् भ्रातरम् मम |
असपत्ना वरारोहे मेरुम् अर्क प्रभा यथा ॥

"You woo him, oh, board-eyed [bulged-eyed] one, this brother of mine as your husband like sunshine seeking the Mt. Meru, then oh, great-waisted [pot-bellied] one, you will be without a co-wife " So said Rama to that demoness.

vishaalaakSi = oh, broad-eyed one; vara aarohe = great, waisted one; enam mama bhraataram = him, my, brother; arka prabhaa merum yathaa = sun's, shine, on Mt. Meru, like; a sapatnaa = without, a co-wife; bhartaaram = as husband; bhaja = you pray you woo.

The sunshine seeking Mt. Meru will spread over it, and on going at its behind, the sun disappears along with his shine. Such a massive mountain is that. Thus Mt. Meru is an absolver nivR^itti pradaata of sunshine. So also you reach Lakshmana and become absolved in him / by him. Govindaraja. Secondly, you adore Lakshmana like bhartaaram a husband, a Providence of all in the universe. Maheshvara Tiirtha.

3.18.6

इति रामेण सा प्रोक्ता राक्षसी काम मोहिता |
विसृज्य रामम् सहसा ततो लक्ष्मणम् अब्रवीत् ॥

When Rama clearly told that way to that demoness dazed in lust, discarding Rama quickly then she spoke to Lakshmana.

raameNa iti proktaa [pra uktaa] = by Rama, this way, [when] clearly told; raakSasii kaama mohitaa = demoness, in lust, dazed; sahasaa raamam visR^ijya = quickly, discarding, Rama; tataH saa lakSmaNam abraviit = then, she, to Lakshmana, spoke.

3.18.7

अस्य रूपस्य ते युक्ता भार्या अहम् वरवर्णिनी |
मया सह सुखम् सर्वान् दण्डकान् विचरिष्यसि ॥

"I with my best complexion will be your deserving wife meetly to you charm, you can happily take a jaunt all over Dandaka forest along with me." So Shuurpanakha ran after Lakshmana.

te asya ruupasya = your, for this, with aspect [meetly to your charm]; vara varNinii = best, complexioned one; aham yuktaataa bhaaryaa = I am, a deserving, wife; mayaa saha sukham = with me, along, happily; sarvaan daNDakaan vi cariSyasi = all of, Dandaka, well, move about [take a jaunt.]

3.18.8

एवम् उक्तः तु सौमित्री राक्षस्या वाक्य कोविदः |
ततः शूर्पणखीम् स्मित्वा लक्ष्मणो युक्तम् अब्रवीत्
॥

Thus said by the demoness that meaningful sentence maker Lakshmana, the son of Sumitra, then smiled and appropriately replied Shuurpanakha.

raakSasyaa evam uktaH tu = by demoness, thus, said, but; vaakya kovidaH = sentence making, expert; saumitrii = Soumitri's son; lakSmaNaH = Lakshmana; tataH smitvaa = then, smiled; shuurpaNakhiim yuktam abraviit = to Shuurpanakha, reasonable [words,] said.

3.18.9

कथम् दासस्य मे दासी भार्या भवितुम् इच्छ्हसि |
सो अहम् आर्येण परवान् भ्रात्रा कमल वर्णिनी ॥

"How you wish to become a female servant, oh, [black] lotus-coloured one, by becoming the wife of a servant like me? I am just a vassal of my adorable brother.

kamala varNinii = oh, [black] lotus, coloured one; daasasya me bhaaryaa = servant's, me like, wife; daasii bhavitum katham icChasi = female servant, to become, how, you wish; saH aham = such as, I am; aaryeNa = by adorable one [Rama]; paravaan [para aadhiina] bhraatraa = vassal, brother.

समृद्ध अर्थस्य सिद्धार्था मुदित अमल वर्णिनी |
आर्यस्य त्वम् विशालाक्षि भार्या भव यवीयसी || ३-१८--१०

"Oh, goggle eyed one, befitting to your complexion that is un-stainable further you better become the wife of my brother Rama who is abounding in means, and on becoming the younger wife of that adorable one, you too will achieve your means and thus you will be happy.

vishaala akSi = oh, broad-eyed [goggle-eyed] one; a mala varNinii = un, blemished, complexioned one; [or, if disconnected as: muditaa mala varNini = mala varNini = filthy complexioned one, nothing more is there to blemish]; tvam = you; samR^iddha arthasya = abounding, in means [is Rama]; aaryasya = to adorable one [to Rama]; yaviiyasii bhaaryaa = younger, wife; on becoming; siddha arthaa mudita bhava = achieving, your means, be happy.

The word samR^iddha artha is 'abounding in the means of salvation.' arthobhidheyaraiH vastu prayojana nivR^itteSu nivR^itti 'Rama will accord salvation to you, should you adore him as your ultimate husband, thereby your means too are achieved and you can be happy.' The compound mudita amala varnaNi when declined as a + mudita; mala varNinii will mean: ' you have no happiness, filthy is your complexion.' yaviiyasii bhaaryaa; 'you are an unhappy creature with a filthy complexion and you will become a worst possible wife of Rama... do you wish to become at least that worst wife? No, never you can.' Maheshvara Tiirtha.

3.18.11

एनाम् विरूपाम् असतीम् करालाम् निर्णत उदरीम् |
भार्याम् वृद्धाम् परित्यज्य त्वाम् एव एष भजिष्यति ॥

"On discarding her who is disfigured, dishonest, diabolically deleterious old wife with a hallow stomach that Rama will adore you alone.

eSa = he this Rama; vi ruupaam = without shape disfigured one; a satiim = not, good one - dishonest; karaalaam = deleterious one; nirNata udariim = hallow-stomached; vR^iddhaam = old one; enaam bhaaryaam parityajya = this, wife, on discarding; tvaam eva bhajiSyati = leaving off, you, alone, he adores.

Lakshmana tolerates anything but lets no fly to fly over Seetha. He may defy his brother Rama, but never tolerates belittlement of Seetha, and lets none to insult her. Now he is retorting Shuurpanakha in the same words she used in last chapter when she was speaking about Seetha.

Here Govindaraja says, viruupaama asatiim karaalaam nirNatatodariim vR^idhaam tvaam parityajya enaam bhaaryaam eva eSa 'oh, Shuurpanakha you are un-shapely, unworthy etc., so Rama will leave you off, and adores his own wife, Seetha only...' Govindaraja.

Next, Maheshvara Tirtha says the same verse with reference to Seetha, it is: vi + ruupaam= visheSa ruupaam= tri loka sundariim with a particular excellence in her beauty in all three worlds; a + satiim= na anya pativrataa syaat samam vaa adhikam none, equalling or better in husband-adoration; karaalaam= karaalo daMture tunge daaruNe api ca, tallish; nirNata udariim hallow-stomached, slender-waisted, the first attribute a comely lady should have; vR^iddhaam= j~naana, shiila, guNa saMvR^ddhi 'abounding with intellect, character, conduct etc., not just years of age...'

'Seetha is one with a particular excellence in her beauty in all three worlds, none is equalling or higher to her in husband-adoration, a tallish lady, slender-waisted and in her enriched are intellect, character and conduct... how can she be left off for your sake?' This is the innuendo of Lakshmana's wording. Maheshvara Tiirtha.

3.18.12

को हि रूपम् इदम् श्रेष्ठम् संत्यज्य वरवर्णिनि |
मानुषेषु वरारोहे कुर्यात् भावम् विचक्षणः ॥

"Oh, best complexioned one with best waist, is there any wiseacre to simply discard your kind of best personality, indeed, in preference to human females?" Lakshmana said so to Shuurpanakha.

vara varNini = oh, best, complexioned one; vara arohe = best, waisted one; vicakSaNaH = differentiating man, wiseacre; kaH hi = who, indeed; shreSTham idam ruupam = best, this sort of, personality; sam tyajya = completely, discarding; maanuSeSu bhaavam kuryaat = in human females, an intent, makes -- who will prefer.

3.18.13

इति सा लक्ष्मणेन उक्ता कराला निर्णतोदरी |
मन्यते तत् वचः सत्यम् परिहास अविचक्षणा ॥

Thus said by Lakshmana that despicable one with slouching stomach Shuurpanakha presumed those words to be truthful, for she is equivocal of that equivoque.

lakSmaNena iti uktaa = by Lakshmana, thus, said; karaalaa nirNatodarii = despicable, one with slouching stomach; parihaasa a vicakSaNaa = equivoque, not, differentiating one equivocal; saa = she; tat vacaH = that, word; satyam manyate = truthful, presumed.

3.18.14

सा रामम् पर्णशालायाम् उपविष्टम् परंतपम् |
सीतया सह दुर्धर्षम् अब्रवीत् काम मोहिता ॥

She who is fuddle by lust said to that unassailable enemy scorcher Rama who is sitting in the cottage along with Seetha.

kaama mohitaa = by lust, one fuddled by; saa = she; siitayaa saha parNashaalaayaam upaviSTam = Seetha, along with, in cottage, one who is sitting; param tapam = enemy-scorcher; durdharSam = unassailable one; raamam = to Rama; abraviit = said.

3.18.15

इमाम् विरूपाम् असतीम् करालाम् निर्णतोदरीम् |
वृद्धाम् भार्याम् अवष्टभ्य न माम् त्वम् बहु मन्यसे
॥

"Tenacious of her who is disfigured, dishonest, diabolical, hallow-stomached old wife of yours you are not regarding me high.

viruupaam asatiim karaalaam nirNatodariim = disfigured, dishonest, diabolical, hallow-stomached one; imaam vR^iddhaam bhaaryaam avaSTabhya = her, old one, wife, tenacious of; tvam maam na bahu manyase = you, me, not, highly, regarding.

3.18.16

अद्य इमाम् भक्षयिष्यामि पश्यतः तव मानुषीम् |
त्वया सह चरिष्यामि निःसपत्ना यथा सुखम् ॥

"Now I wish to eat up this human female right before your very eyes, and then I can blithely make merry along with you, without the botheration of a co-wife." Said Shuurpanakha to Rama.

tava pashyataH = you, while seeing; adya imaam maanuSiim = now, her, the human female; bhakSayiSyaami = I wish eat up; niH sa patnaa = without [botheration of,] co, wife; tvayaa saha cariSyaami = with you, along, I ramble [make merry]; yathaa sukham = as per, cheerfulness - blithely.

3.18.17

इति उक्त्वा मृगशावाक्षीम् अलात सदृश ईक्षणा |
अभ्यधावत् सुसंक्रुद्धा महा उल्का रोहिणीम् इव ॥

Speaking that way she that torch-eyed Shuurpanakha dashed towards the deer-eyed Seetha in high exasperation as a great meteor would dash towards Rohini, the brightest star in the sky.

alaata sadR^isha iikSaNaa = half burnt wood stick, [torche-like,] equal, eyed Shuurpanakha; iti uktvaa = thus, speaking; su sam kruddhaa = very, highly, exasperated; mahaa ulkaa rohiNiim iva = great, meteor, towards Rohini [a brightest star in sky,] like; mR^igashaava akSiim = towards deer, eyed [Seetha]; abhyadhaavat = dashed.

3.18.18

ताम् मृत्यु पाश प्रतिमाम् आपतंतीम् महाबलः |
विगृह्य रामः कुपितः ततो लक्ष्मणम् अब्रवीत् ॥

By that the great-energetic Rama took umbrage and checking her who is like the noose of death swooping down on Seetha said to Lakshmana.

mahaabalaH raamaH = greatly, energetic, Rama; kupitaH = took umbrage; aa patantiim = coming, falling - swooping; mR^ityu paasha pratimaam = death's, noose, like; taam vi gR^ihya = her, on checking; tataH lakSmaNam abraviit = to Lakshmana, said.

3.18.19

क्रूरैः अनार्यैः सौमित्रे परिहासः कथंचन |
न कार्यः पश्य वैदेहीम् कथंचित् सौम्य जीवतीम् ॥

"Punning in any way with the base and brutish is inapposite, oh, gentle Saumitri, mark note of Vaidehi, somehow surviving

saumya = oh, gentle one; saumitre = Soumitri; kruuraiH = with brutish ones; an aaryaiH = with un, civilised ones - base; kathamcana = in any event; parihaasaH na kaaryaH = punning, not, be made - inapposite; kathamcit jiivatiim vaidehiim pashya = somehow, surviving, at Vaidehi, see.

3.18.20

इमाम् विरूपाम् असतीम् अतिमत्ताम् महोदरीम् |
राक्षसीम् पुरुषव्याघ्र विरूपयितुम् अर्हसि ॥

"She is freakish, knavish and overtly ruttish, oh, tigerly man, it will be apt of you to deface this paunchy demoness " Thus Rama said to Lakshmana.

puruSa vyaaghra = oh, manly-tiger; vi ruupaam = freakish; a satiim = knavish; ati mattaam = overtly, ruttish; mahaa udariim = big, bellied; imaam raakSasiim = this, demoness be; vi ruupayitum arhasi = without, shape [to deface,] apt of you.

3.18.21

इति उक्तो लक्ष्मणः तस्याः क्रुद्धो रामस्य पश्यतः |
उद्धृत्य खड्गम् चिच्छ्हेद कर्ण नासम् महाबलः ॥

Thus said to that mighty Lakshmana he infuriately drew sword and chopped off her ears and nose before the very eyes of Rama.

iti uktaH mahaabalaH lakshmaNaH = thus, said, great-mighty, Lakshmana; kruddhaH = infuriated; raamasya pashyataH = while Rama, is seeing; uddhR^itya khaDgam = taking up [drawing,] sword; tasyaaH karNa naasam cicCheda = her, ears, nose, chopped off.

3.18.22

निकृत्त कर्ण नासा तु विस्वरम् सा विनद्य च |
यथा आगतम् प्रदुद्राव घोरा शूर्पणखा वनम् ॥

On hewing off her ears and nose she that ghastly Shuurpanakha blared highly and discordantly, and very speedily fled into forest as she came.

ghoraa saa shuurpaNakhaa = ghastly one, she, Shuurpanakha; nikR^itta karNa naasaa tu = hewed off, ears, nose, but; vi svaram vi nadya ca = discordantly, she, highly, blared; yathaa aagatam = as has come; vanam = into forest; pradudraava [pra du draava] = very, speedily, fled.

3.18.23

सा विरूपा महाघोरा राक्षसी शोणित उक्षिता |
ननाद विविधान् नादान् यथा प्रावृषि तोयदः ॥

She that very ghastly demoness when defaced is wetted by blood and blared many a blare like a cloud in cloudburst.

vi ruupaa = defaced; mahaa ghoraa = very ghastly one; shoNita ukSitaa = blood, wetted; saa raakSasii = she, that demoness; praavR^iSi toyadaH yathaa = in cloudburst, cloud, as with; nanaada vividhaan naadaan = blaring, many a, blared; like, cloud.

3.18.24

सा विक्षरंती रुधिरम् बहुधा घोर दर्शना |
प्रगृह्य बाहू गर्जन्ती प्रविवेश महावनम् ॥

She that gruesome one in her appearance clasped herself and thunderously entered similarly gruesome forest while her blood fountained and profusely exuded.

ghora darshanaa saa = gruesome, in appearance, she; bahudhaa rudhiram vi kSarantii = in many way - fountained, blood, profusely, exuding; baahuu pragR^ihya = arms, clutching -- clasped herself; garjantii mahaa vanam pravivesha = thundering, great [gruesome,] forest, entered.

3.18.25

ततः तु सा राक्षस संघ सम्वृतम्
खरम् जन स्थान गतम् विरूपिता |
उपेत्य तम् भ्रातरम् उग्र तेजसम्
पपात भूमौ गगनाद् यथा अशनिः ॥

Then she who is deformed neared her brother Khara who possess violent vigour, who is abiding in Janasthaana and who is presently surrounded by his band of his hench-demons, and before him she that Shuurpanakha fell onto ground like a thunderbolt from the sky.

tataH = then; saa viruupitaa = she who is, disfigured; raakSasa sangha samvR^itam = demons, band of, surrounded by; janasthaana gatam = in Janasthaana, one abiding in; ugra tejasam = one with violent, vigour; bhraataram = at her brother; tam kharam = that, Khara; upetya = neared; gaganaat ashaniH yathaa = from sky, thunderbolt, as with; bhuumau papaata = on ground, fell down.

3.18.26

ततः सभार्यम् भय मोह मूर्चिता
सलक्ष्मणम् राघवम् आगतम् वनम् |
विरूपणम् च आत्मनि शोणित उक्षिता
शशंस सर्वम् भगिनी खरस्य सा ॥

Then that sister of Khara who is convulsed in the fluster of fear and her body wetted with blood reported to her brother Khara, all about Rama's arrival in forest with his wife and Lakshmana, and even about his misshaping her.

tataH = then; kharasya bhaginii saa = Khara's, sister, she who is; bhaya moha muurchitaa = by fear's, fluster, convulsed; shoNita ukSitaa = by blood, wetted; vanam aagatam = to forest, arrived; sa bhaaryam = with, wife; sa lakSmaNam raaghavam = with Lakshmana, about Raghava; aatmani viruupaNam ca = of her, misshaping, also; sarvam shashamsa = all, reported.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे अष्टादशः सर्गः

Sarga 19

3.19.1

ताम् तथा पतिताम् दृष्ट्वा विरूपाम् शोणित उक्षिताम् |
भगिनीम् क्रोध संतप्तः खरः पप्रच्छ्ह राक्षसः
॥

On seeing her who fell before him in a misshapen and blood-soaked condition, demon Khara is all stewed up and asked her.

tathaa = then; patitaam = she who fell [before Khara]; vi ruupaam = misshapen; shoNita ukSitaam = by blood, soaked; taam bhaginiim dR^iSTvaa = that, sister, on seeing; raakSasaH kharaH = demon, Khara; krodha sam taptaH = by anger, well, burnt; papracCha = asked.

3.19.2

उत्तिष्ठ तावत् आख्याहि प्रमोहम् जहि संभ्रमम् |
व्यक्तम् आख्याहि केन त्वम् एवम् रूपा विरूपिता ॥

"Rise up, first tell me clearly putting away your flurry and fluster, who disfigured your form in this way.

uttiSTha = rise up; aakhyaahi taavat = tell, firstly; pramoham sambhramam jahi = fluster, flurry, put away; tvam kena evam ruupaa viruupitaa = you, by whom, this way, by form, disfigured; vyaktam aakhyaahi = clearly, tell.

3.19.3

कः कृष्ण सर्पम् असीनम् आशी विषम नागसम् |
तुदति अभिसमापन्नम् अ.ंगुलि अग्रेण लीलया ॥

"Who for sport is poking his fingertip at a venomously fanged black-cobra that has chanced in his close proximity but slouching down inoffensively.

abhi sam aapannam = nearby, well, available - that has chanced in close proximity; aashii viSam = in fangs, with venom; an aagasam = without, offence - inoffensive; asiinam = sitting - slouched down; kR^iSNa sarpam = black, cobra; kaH liilayaa anguli agreNa tudati = who, for sport, by finger, tip, poking.

3.19.4

काल पाशम् समासज्य कण्ठे मोहात् न जानते |
यः त्वाम् अद्य समासाद्य पीतवान् विषम् उत्तमम् ॥

"Who on harrowing you is now heedless about his gulping a deadly poison, or about his foolish bracing the noose of Time around his own neck.

yaH adya = who, now; tvaam samaasaadya = you, having reached - on harrowing you; uttamam viSam piitavaan = best [deadly,] poison, gulped; [kaH = who is he]; kaala paasham = Time's, noose; mohaat = foolishly; kaNThe samaasajya = around neck, bracing; na jaanate = not, [he is able to] know - heedless.

3.19.5

बल विक्रम संपन्ना कामगा काम रूपिणी |
इमाम् अवस्थाम् नीता त्वम् केन अंतक समा गता ॥

"You are gifted with boldness and braveness, a whimsical rover, a guise changer by your wish, a coequal of Terminator, but to whom you have gone and by whom you are led into this kind of plight.

bala vikrama sampannaa = boldness, braveness, gifted with; kaama gaa = whim, goer - a whimsical rover; kaama ruupiNii = by wish, guise changer; antaka samaa = Terminator, coequal; gataa = having gone; kena imaam avasthaam tvam niitaa = by whom, this kind of, plight, you are, lead into.

3.19.6

देव गन्धर्व भूतानाम् ऋषीणाम् च महात्मनाम् |
को अयम् एवम् महावीर्यः त्वाम् विरूपाम् चकार ह ॥

"Who is that kind of highly intrepid warper, either from gods, or from celestials or from high-souled sages who indeed rendered you shapeless.

deva gandharva bhuutaanaam R^iSiiNaam ca mahaatmanaam = among gods, celestials, other beings, sages, even, high-souled ones; kaH ayam evam mahaa viiryaH = who, is he, that kind of, highly intrepid individual; tvaam viruupaam cakaara ha = you, shapeless, rendered into, indeed.

3.19.7

न हि पश्यामि अहम् लोके यः कुर्यात् मम विप्रियम् |
अमरेषु सहस्राक्षम् महएन्द्रम् पाकशासनम् ॥

"Indeed, I do not find anyone who causes displeasure to me in this world, even among divinities including the thousand eyed Indra, the controller of demon Paaka.

loke yaH mama vipriyam kuryaat = in world, who, to me, displeasure, he who causes; such a one; amareSu sahasra akSam mahaendram paaka shaasanam = among divinities, thousand, eyed one, Indra, Paaka [demon] controller; aham na hi pashyaami = I, do not, indeed, see - find.

3.19.8

अद्य अहम् मार्गणैः प्राणान् आदास्ये जीवितांतगैः |
सलिले क्षीरम् आसक्तम् निष्पिबन् इव सारसः ॥

"Now, I will take away the lives of that miscreant with my arrows that are terminators of lives, as a swan would drink milk to dregs even if it is mingled in water, duly separating milk from water.

adya aham = now, I; salile aasaktam kSiiram = in water, mingled with, milk; niS piban saarasaH iva = drinking to dregs, swan, as with; jiivita antagaiH maargaNaiH = life, terminating, with arrows; praaNaan aadaasye = lives [of that miscreant,] take away.

3.19.9

निहतस्य मया संख्ये शर संकृत्त मर्मणः |
सफेनम् रुधिरम् कस्य मेदिनी पातुम् इच्छ्हसि ॥

"Whose frothy blood is it that the earth wishes to quaff when I cut off his crucial organs by my arrows and drop him dead in a combat.

mayaa sankhye nihatasya = by me, in combat, he who is drop dead; shara samkR^itta marmaNaH = by arrows, totally cut-off, having crucial organs; kasya = whose; sa phenam rudhiram = with, froth, blood; medinii paatum icChasi = earth, to quaff, wishes to.

3.19.10

कस्य पत्ररथाः कायात् मांसम् उत्कृत्य संगताः |
प्रहृष्टा भक्षयिष्यन्ति निहतस्य मया रणे ॥

"Whose body is it from which birds pressing round gladly wish to wring flesh to pieces for eating when I slay him in war.

mayaa raNe hatasya = by me, in war, who is slain; kasya kaayaat = whose, from body; patra rathaaH sangataaH = winged, chariots [birds,] pressing round; pra hR^iSTaa = gladly; maamsam = flesh; ut kR^itya = up, lifting - rip to pieces; bhakSayiSyanti = wish to eat.

3.19.11

तम् न देवा न गंधर्वा न पिशाचा न राक्षसाः |
मया अपकृष्टम् कृपणम् शक्ताः त्रातुम् इह आहवे ॥

"Now, when I haul him easily on the ground in a battle that villain will be unredeemable either by gods, celestials, evil spirits, or by demons.

iha = now; aahave mayaa apakR^iSTam = in battle, by me, easily hauled [on ground]; tam kR^ipaNam = that, villain; traatum = to redeem; devaaH na shaktaaH = gods, not, capable; pishaacaa na = evil spirits, not; gandharvaa na = celestials, not; raakSasaaH na = demons, not.

3.19.12

उपलभ्य शनैः संज्ञाम् तम् मे शंसितुम् अर्हसि |
येन त्वम् दुर्विनीतेन वने विक्रम्य निर्जिता ॥

"It will be apt of you to gather your sensitivity slowly and tell me as to which miscreant attacked and worsted you in the forest." Thus Khara spoke to Shuurpanakha.

dur viniitena = by bad, mannered one [miscreant]; yena tvam = by whom [which,] you are; vikramya vane nir jitaa = on attacking, in forest, won out - worsted; tvam shanaiH sanj~naam upalabhya = you, slowly, sensitivity, on regaining; me shamsitum arhasi = to me, to tell, apt of you.

3.19.13

इति भ्रातुर् वचः श्रुत्वा क्रुद्धस्य च विशेषतः |
ततः शूर्पणखा वाक्यम् सबाष्पम् इदम् अब्रवीत् ॥

On hearing this kind of words of her brother, especially who is rancorous, then Shuurpanakha spoke these words, tearfully.

bhraatuH = brother's; visheSataH kruddhasya = especially, of that one who is rancorous; iti vacaH shrutvaa = this kind of, words, on hearing; tataH shuurpaNakhaa = then, Shuurpanakha; sa baaSpam = with, tears; idam vaakyam abraviit = this, sentence, said.

3.19.14

तरुणौ रूप संपन्नौ सुकूमारौ महाबलौ |
पुण्डरीक विशालाक्षौ चीर कृष्ण अजिन अंबरौ ॥फल मूल
अशिनौ दान्तौ तापसौ ब्रह्मचारिणौ |
पुत्रौ दशरथस्य आस्ताम् भ्रातरौ राम लक्ष्मनौ ॥

"Those two are in adulthood, good-looking, gentle yet greatly mighty, eyes broad like lotuses, dressed in jute-cloths and deerskin, subsistent on fruits and tubers, composed, sagacious and celibate, and they are the sons of Dasharatha, namely Rama and Lakshmana. [3-19-14,15] taruNau ruupa sampannau Though they scarred her on her nose and ears she did not loose her heart for them. This taruNau ruupa sampannau is in accordance with Rama's aspect which will be sadaiva priya darshanaH 'the same pleasant persona at any time' as in Bala Kanda at 1-1-16, as said by Sage Narada to Valmiki. This is the same situation with Hanuma when Seetha asks him to indicate some aspects of Rama so as to believe Hanuma. There Hanuma starts with raamaH kamala patra akshaH sarva sattva manoharaH - sundara 35-8. 'Rama is lotus-petal eyed one' Further people in sleep, intoxicated or infuriated conditions, will speak their heart supramatta kupitaanaam bhaava jnaanam dR^iSTaH So Shuurpanakha who is also in a sleep like daze, she came out with her soulful feelings about Rama. This narration has threefold meaning. 1] Through the eyes of a lustful female; 2] To belittle Rama and Lakshmana's prowess only to extol Kara's pride; 3] To deride Khara's valour so that he gets incited to fight Rama and Lakshmana. taruNau 'came of age.' kanyaam varayate ruupam Women's first criterion towards a man is age. But this wording is in dwivacana 'in duel number' so it belongs to both Rama and Lakshmana. Then the question comes 'is she leaning towards both of them?' Yes. She makes eyes at both. First she approached Rama, but he advised her to approach Lakshmana. Lakshmana in turn advises her to approach Rama, thus she got interest in both. This is as per anyonya sadR^ishau viirau 'those darers are similar to one another.' Rama and Lakshmana may be different among themselves, but to the onlookers they appear as one reality. Further, she has hate-thinking for both of them also. She says that 'this situation occurred due to both of them' as at 3-19-18. How can she fall after both at a time? She can, with 'either-or-single-or-both' syndrome because she is a demoness, and unseen are such brothers with their glorious aspects, so far by her. ruupa sampannau 'their aspects are ravishing' The syndrome is that angaat angaat sambhavasi 'offshoots derive parent's aspects.' So Manmatha, the Love-God derived all his aspects from Vishnu. Then it is imaginable how much more that Vishnu might be in his lovely aspect. So Rama is with niratishaya ruupa samR^iddhi 'sublime features, endowed with' that which can be borrowed even by Manmatha. sukumaarau 'delicate' like flowers. Rama is said to equal a delicate flower. asiita puSpa samkaasham Rama's body itself is a flower that which can be cherished by all. Or su = excellent; ku =of earth; maarau = Manmatha-s' 'two Manmatha-s on earth' Manmatha, is only one god of love and without any form or body parts, but these two are having excellent forms and are evident on earth before eyes as per the attribute of kandarpa iva muurtimaan 'he has a form like that of Love-god' Then her bother Khara may ask 'then why we demons shall hanker after some flimsy, fragile, feeble creatures?' For that she says mahaa balau 'greatly vigorous.' They have un-depleting vigour of manhood, which is what required by an aged demoness. puNDariika vishaala akshau 'white-lotus, broad, eyed' 'Their eyes are not like ours while our eyes are samrakta nayanaa ghoraa 'bloodshot eyes of terrible look' Or, unlike tamo guNa udreka 'ever persisting with stolid constituent of nature' and unlike rajo guNodreka 'ever energetic with sprightly constituent of nature' -- their eyes are sattva guNa sampanna 'serene with the pure constituent of nature' Though Rama says that he aatmaanaam maanuSyam manye 'in my soul I consider I am human' but as per shruti / scripture, yathaakapyaasam puNDariikam evam akshiNii 'though his outward aspect is hiding his real Being, his eyes are telling the truth of His supernal nature', hence Rama is other-worldly. Or his white broad eyes are comparable with kshiira samudra Milky-ocean, his abode, with its unfathomable depths, so is his heart. Or mahaa balau puNDariika vishaala akshau 'Great mighty and white broad eyed ones' who by their great might annihilate vice and if the evildoer submits himself, their white eyes alone give salvation with a broad-mind. sukumaarau puNDariika vishaala akshau 'Manmatha-like, white, broad eyed' If it is said that these two are Love-gods on earth, then it may be asked 'where are the flowery arrows of that Love-god to these two?' But the arrows of these earthly Love-gods are their eyes and glances. The lotus is but one among the five arrows of Manmatha. Even Seetha under her direly distressed situation in Lanka says that 'gods, celestials, great-souls et al are sanctified with the look of this lotus-petal eyed one' dhanyaa devaaH sa gandhavaaH siddhaaH ca paramarSyaH | mama pashyanti ye naadhama raamam raajiiva locanam || sundara 26-41. This verse takes its place in gayatri ramayaNa as its 14th verse out of total 27 verses. Further they are excelling only by their nature but not by their dressings and outfits for they are just clad in ciira kR^ishNa ajina dharau 'jute-cloths, deerskin wearers of' Mahaakavi Kalidasa says in his abhijnaana shaakuntalam: says iyam [shakuntala] adhika manoj~naa valkalena api tanvii that, 'this Shakuntala is pleasant though clad in jute-cloths' kimavahi madhuraaNaam maNDananam na akR^itiinaam 'nothing can beautify beautiful people' etc. Though not adorned by any extra special ornamentation they by their nature are attractive, as discerned by sages at 3-1-13 of Aranya Kanda ruupa samhanam lakshmiim saukumaarya suveSatam as well by this Shuurpanakha or even by Ravana in part II of Yuddha Kanda, in 99th chapter 12th verse, who also extols these lotus eyes and the aspect of Rama on his first sight at Rama as padma patra vishaala aksham diirgha baahum arindamam Should Khara ask in fear 'who is that great-mighty one who mutilated a sister of a great demon like me? Thereby my fear is growing about my own existence.' Then Shuurpanakha's reply is like this, in order to remove Khara's fear of Rama: taruNau 'youngsters, boys' for his own father Dasharatha tells Vishvamitra that these are uuna Sodasha varshau; na yuddha yogyatam asya apashyaami in Bala Kanda. Shuurpanakha that way tells Khara 'brother Khara... these two Rama and Lakshmana are boyish you need not care them, ' Further yauvane viSayaisiNaam 'boys in young age bother more for enjoymentï -- they are bothered to enjoy life and are not yet fit for a war, so you can war with them' ruupa sampannau 'just by getups they are brilliant, but lack in courage to confront you' kanyaa kaamayet ruupam 'girls cherish charming ones' 'They fall after girls only with their charming aspects that are unworthy to withstand war, so you can war with them' sukumaarau 'delicate or fragile, or flimsy,' because they are sons of some king, grown up in palace chambers, unlike us who grow in ravines; and they eat nonsensically delectable food, unlike us who happily eat raw-flesh. So, wherefrom they can tolerate your bloodshot glances, let alone your arrows...' mahaa.abalu = mahaa + a + balau 'very, without, strength; very weak fellows'; furthermore mahaa abalau; mahatii rakshaNiiyaa abalaa yayostu 'a lady, namely Seetha, is to be protected by them. She has become a string fastened around their necks. Then how do they, the sentinels of a woman, can fight you...' puNDariika vishalaa akshau 'paled, broadened, eyed' 'Their eyes paled and wide-open awaiting the results of their scarring my nose and ears, and their eyes popped up in daze, then what can they do to you...' Then Khara may ask, "it is good you have said that they are hapless etc., but they may now muster up some army and fight me back then what?' For this she says, ciira kR^ishNa ajina dharau 'wearers of jute-cloths and deerskin' And furthering her argument she says, 'how can they afford an army for they themselves have nothing special to wear. That too one of those items, namely the jute-cloth, is begged from a tree that is sessile, and the other, the deerskin, is begged from a deer, that is mobile. They themselves are shuttling in between mobile and sessile how can they confront you.' Further, this god, say this Rama, has no other special work or duty, except shuttling between mobile or sessile beings or matter, begging their produce, and beg them to recognise him. Her words also extol the capabilities of Rama and Lakshmana in warring and said to have addressed Khara this way in order to enhance his self-pride. tarunau; yauvane vijigiisuNaam 'youthful ones are interested in triumphs' 'Because they are the seekers of triumphs, they will definitely triumph over you, you better do not go there and get defeated' ruupa sampannau; ruupyate anena; asaadhaaraNa niratishaya ruupa visheSatvaat 'with an unimaginable stance' They are known for their stance from their childhood in eliminating Tataka, Subaahu etc., gatvaa saumitri sahito naa vijitya ivartate 'on going with Lakshmana, he [Rama] does not return without conquering' yashasaH ca eka bhaajanam : Tara in Kishkindha, 14-20. 'for glory [Rama is] the only resort.' 'So many praises are said about them and hence they fight you out, better do not go' If Khara asks, 'how can they fight me, such a mighty one?' For this she says, sukumaarau 'they are dextrous' 'with their dexterity they easily eliminate you' mahaa balau 'greatly mighty' 'Rama is mightily by his shoulder-strength' and also by the use of mahat shabda his might is by his tenacity of mind and ideation to eliminate foes. Or mahaa balau 'greatly sturdy.' Though he wars for a long his vigour does not deplete for he uses two vidya-s: bala, atibala 'by the twin principles taught by Vishvamitra his strength does not deplete. puNDariika vishaala akshau 'white-lotus, broad, eyed' His broad white-lotus like eyes does neither contract in anger nor expand in exclamation, as usually happen to anyone who sees an object of interest with unnecessary widening of eyes priiti visphaarita iikshaNam Next if it be asked 'are they ready for a fight' for which she says 'they are already clad in ciira kR^ishNa ajina dharau 'jute-cloth, deerskin, clad in' They have tightened their girdle-cloths and are armoured in shield like deerskin. Further they also have arrows and knives with which I am scarred so better not to go there and get your throat slit like my nose and ears, for you are a shameless, incapable demon still sitting here as I go on narrating the incident like a story'

14, 15. taruNau ruupa sampannau = in adulthood, look, enriched [good-looking] sukuumaarau mahaabalau = gentle, great-mighty; puNDariika vishaala akSau = lotus like, broad, eyed; ciira kR^iSNa ajina ambarau = jute-cloths, deerskin, dressed in; phala muula ashinau = fruits, tubers, eaters [subsistent]; daantau taapasau = composed, sagacious; brahmacaariNau [dharma caariNau] = celibate [righteousness, followers of]; putrau dasharathasya = sons, of Dasharatha; raama lakshmanau = Rama, Lakshmana; bhraatarau = brothers; aastaam = are there.

Here, when asked by Khara 'who mutilated you?' Shuurpanakha should have normally reported that, 'sons of some king Dasharatha namely Rama and Lakshmana did this' But not telling so she starts her narration with an odd appreciation of Rama's aspects. Some of them are as below:

3.19.16

गन्धर्व राज प्रतिमौ पार्थिव
व्यन्जन अन्वितौ |
देवौ वा दानवौ - मानुषौ - वा तौ न तर्कयितुम् उत्सहे ॥

"Having all the aspects of kings they equal the kings of gandharva celestials, and I am ill-disposed to differentiate whether they two are gods or demons.

gandharva raaja pratimau = gandharva [celestial,] kings, equalling; paarthiva vyanjana anvitau = kingly, aspects, having; tau = those two; devau vaa daanavau [- maanuSau -] vaa = gods, or, demons [ humans] or; tarkayitum na utsahe = to differentiate, not, I am disposed to.

Some mms have this daanavau demons as maanuSau, humans. While Khara, sending his demons to eliminate the brothers, says that they are just humans as at verse 22 in this chapter itself. So Shuurpanakha evasively told a lie to his brother that she could not distinguish between their own race and that of others. Khara for his part believes that neither demons nor gods can hurt his race.

3.19.17

तरुणी रूपसंपन्ना सर्वाअभरण
भूषिता |
दृष्टा तत्र मया नारी तयोर् मध्ये सुमध्यमा ॥

" I have seen a curvaceous lady between those two, a ripely beauty, rich in comeliness, adorned with lots of ornaments.

tatra = there; tayoH madhye = them two, between; taruNii = ripely [beauty]; ruupa sampannaa = comeliness, rich in; sarva aabharaNa bhuuSitaa = a lot of, ornaments, decorated with; su madhyamaa = well-waisted one - curvaceous; naarii mayaa dR^iSTaa = lady, by me, is seen.

She is baiting Khara with the beauty of Seetha. But this does not incite Khara like Ravana. She also plays the same card there with Ravana after the failure of this Khara and other brothers.

3.19.18

ताभ्याम् उभाभ्याम् संभूय
प्रमदाम् अधिकृत्य ताम् |
इमाम् अवस्थाम् नीता अहम् यथा अनाथा सती तथा ॥

"Owing to that woman I am led into this sort of situation, together by those two, as with an insecure female.

taam pramadaam adhikR^itya = that, lady, owing to; taabhyaam ubhaabhyaam = by them, the two; sambhuuya = together; aham = I am; a naathaa satii yathaa = without, protector / husband, [insecure] female, as with; tathaa = likewise; imaam avasthaam niitaa = this sort of, situation, led into.

The escapist words may be observed. She is not telling that she alone went to eat away Seetha, but she is holding Seetha responsible for all this and she is evasive to show any action of Seetha as the cause of trouble. She is simply twisting the episode towards her side.

3.19.19

तस्याः च अनृजु वृत्तायाः
तयोः च हतयोर् अहम् |
सफेनम् पातुम् इच्छ्हामि रुधिरम् रण मूर्धनि ॥

"Staying in the van of war I wish to drink the frothy blood of that guileful Seetha along with that of those two, Rama and Lakshmana, when they are killed in war.

aham raNa muurdhani = I, in the van, of war; an R^iju vR^ittaayaaH = not, straight, behaving one's - guileful one's; tasyaaH ca = her [Seetha's]; hatayoH tayoH ca = killed, of those two [Rama , Lakshmana,] also; sa phenam rudhiram = with, froth, blood; paatum icChaami = to drink, I wish to.

3.19.20

एष मे प्रथमः कामः कृतः तत्र
त्वया भवेत् |
तस्याः तयोः च रुधिरम् पिबेयम् अहम् आहवे ॥

"I shall drink her blood and also that of those two in war, this being my prime longing let it be fulfilled by you." Thus wailed Shuurpanakha before her brother Khara.

eSa me prathamaH kaamaH = thus, my, prime, longing; tvayaa tatra kR^itaH bhavet = by you, in there [that matter,] be done, it shall be [fulfilled]; aham aahave tasyaaH = I, in war, of her [Seetha]; tayoH ca rudhiram pibeyam = two of theirs, also, blood, let me drink.

3.19.21

इति तस्याम् ब्रुवाणायाम्
चतुर् दश महाबलान् |
व्यादिदेश खरः क्रुद्धो राक्षसान् अंतकोपमान् ॥

While she is saying like that Khara vengefully summoned fourteen great mighty demons that are similar to the Terminator.

tasyaam iti bruvaaNaayaam = by her, like that, while saying; kharaH kruddhaH = Khara, vengefully; mahaa balaan antaka upamaan = great, mighty ones, Terminator, similar; catur dasha raakSasaan vyaadideshaH = four, ten, [fourteen,] demons, summoned.

3.19.22

मानुषौ शस्त्र संपन्नौ चीर
कृष्ण अजिन अंबरौ |
प्रविष्टौ दण्डकारण्यम् घोरम् प्रमदया सह ॥

"Wielding weapons and wearing jute-cloths and deerskin two humans have got into ghastly forest of Dandaka along with a woman of age." Thus Khara is ordering the fourteen demons.

shastra sampannau = weapons, possessors of; ciira kR^iSNa ajina ambarau = jute-cloths, black, deerskin, clothed in; maanuSau = two humans; pramadayaa saha = young woman, along with; ghoram daNDaka araNyam praviSTau = ghastly, Dandaka, forest, got into.

3.19.23

तौ हत्वा ताम् च दुर्वृत्ताम्
उपावर्तितुम् अर्हथ |
इयम् च रुधिरम् तेषाम् भगिनी मम पास्यति ॥

"You shall return to me only on killing those two and also that treacherous woman, and their blood this sister of mine will drink.

tau = them two; dur vR^ittaam taam ca = = with bad, conduct [treacherous,] her, also; hatvaa = on killing; upa aavartitum arhatha = nearby, turning back, you shall [you shall return]; mamaiyam bhaginii = my, this, sister; teSaam rudhiram paasyati = their, blood, she drinks.

3.19.24

मनोरथो अयम् इष्टो अस्या भगिन्या मम राक्षसाः |
शीघ्रम् संपद्यताम्
गत्वा तौ प्रमथ्य स्व तेजसा ॥

"Oh, demons, on going there swiftly stamp them out by you own vigour, thus let the fanciful hearty desire of my sister be achieved.

raakSasaaH = oh, demons; sva tejasaa = by own, vigour; tau shiighram pramathya = them two, quickly, on stamping out; asyaa mama bhaginyaa = her, my, sister's; ayam iSTaH manaH rathaH = that, fanciful, heart's, desire; gatvaa sam padyataam = having gone, le it be achieved.

On these 23, 24 verses Maheshvara Tiirtha says: iyam bhaginii 'this my sister' pramathya 'killing me' mama rudhiram paasyati 'my blood she drinks' teSaam [samiipam gatvaa] to them, you nearing' sva tejasaa shiighreNa 'by your own valour, quickly' tau to them Rama and Lakshmana; dur vR^ittaam Seetha of impossible, behaviour [to be followed by others]; hatvaa; hana himsaa gatyoH knowing her: because hana indicates 'knowing also; so you know that Seetha, meaning 'be absolved by her' apaavartitum arhatha 'return, you may' to heavens, as all these demons are celestials earlier to their curse.

3.19.25

युष्माबिः निर्हतो दृष्ट्वा तौ उभौ भ्रातौ रणे |
इयम् प्रहृष्टा
मुदिता रुधिरम् युधि पास्यति ॥

"On seeing your finishing those two brothers flatly in a war she this sister of mine will be gladdened, and then she drinks their blood in war, amusingly.

yuSmaabiH = by you; tau ubhau bhraatau raNe = them, two, brothers, in war; nir hataH dR^iSTvaa = flatly, finished off, on seeing; iyam pra hR^iSTaa = she, well, gladdened; yudhi = in war; muditaa = amusingly; rudhiram paasyati = blood, will drink.

This sister of mine would like to drink my blood. So you go to Rama and Lakshmana and then know that Seetha, who has an impossible behaviour. And be absolved by her for all of our sins. And then you may return. Not to Khara but their return is to heavens. The endnote may please be seen. Maheshvara Tiirtha.

3.19.26

इति प्रतिसमादिष्टा राक्षसाः ते चतुर् दश |
तत्र जग्मुः तया सार्धम्
घना वातेरिताः यथा ॥

In this way when Khara ordered those fourteen demons, they have gone to Panchavati along with Shuurpanakha like black-clouds glided by gales.

iti = in this way; prati samaadiSTaa = ordered; te catur dasha raakSasaaH = they, four, ten - fourteen, demons; tayaa saardham = her [Shuurpanakha,] along with; vaata iiritaaH ghanaa yathaa = by gale, called [glided,] dark-clouds, as with; tatra jagmuH = there, went.

3.19.27

ततस्तु ते तम् समुदर्ग तेजसम्
तथापि तीक्ष्ण प्रदरा निशाचरा |
न शेकुर् एनम् सहसा प्रमर्दितुम्
वनद्विपा दीप्त्वम् इव अग्निम् उथितम् ॥

But then, though the nightwalker wielding sharp arrows have become ineffectual to trounce Rama like the wild elephants which will become ineffectual to overcome the blazingly uprising wildfire.

tataH tathaa = then, thus; te nishaa caraa = those, nightwalkers; tiikshNa pradaraaH = with sharp, arrows; vana dvipaaH = forest, elephants; uthitam diiptvam agnim iva = uprisen, blazing, fire, like; samut arga tejasam = one who has uprisen, peaking, resplendence; tam enam = that, him Rama; sahasaa pra marditum = quickly, to completely, trounce; na shekuH = not, capable.

This last verse is mismatching with the episode. This is not found in some publications of Gorakhpur versions but found in others and even in the Eastern recension. The import of this verse is that though the demons have gone to Rama but they could not assault him, which actually happens in next episode. However this verse is also included here as per the text of Chaukambha Vidyaa Bhavan, Ksashi, and according to Eastern recension.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एकोनविंहः सर्गः

Sarga 20

3.20.1

ततः शूर्पणखा घोरा राघव आश्रमम् आगता |
रक्षसान् आचचक्षे तौ भ्रातरौ सह सीतया ॥

Then on arriving at Raghava's hermitage that ghastly Shuurpanakha has shown the brothers, Rama and Lakshmana, along with Seetha to the fourteen demons.

tataH ghoraa shuurpaNakhaa = then, ghastly, Shuurpanakha; raaghava aashramam aagataa = Raghava's, hermitage, on arriving; rakSasaan = to [fourteen] demons; saha siitayaa = with, Seetha; bhraatarau tau aacacakSe = brothers, them two, said - has shown.

3.20.2

ते रामम् पर्ण शालायाम् उपविष्टम् महाबलम् |
ददृशुः सीतया सार्धम् लक्ष्मणेन अपि सेवितम् ॥

They have seen the great-mighty Rama seated in the thatched cottage along with Seetha and Lakshmana attending to him.

te = they the demons; siitayaa saardham = with Seetha, along; lakSmaNena api sevitam = by Lakshmana, even, attended by; parNa shaalaayaam = in thatched leaf, cottage; upaviSTam mahaabalam = sitting, great mighty; raamam dadR^ishuH = Rama , they saw.

3.20.3

ताम् दृष्ट्वा राघवः श्रीमान् आगताम् ताम् च राक्षसीम् |
अब्रवीत् भ्रातरम् रामो लक्ष्मणम् दीप्त तेजसम्
॥

On seeing the arrival of the demons, and the demoness Shuurpanakha too, that magnificent Rama of Raghava dynasty said to the radiantly brilliant Lakshmana.

shriimaan raaghavaH = magnificent one, of Raghava dynasty; aagataam taam = those demons, who arrived, them; taam raakSasiim ca = her, the demoness, also; dR^iSTvaa = on seeing; diipta tejasam bhraataram lakSmaNam = to radiantly, brilliant, brother, to Lakshmana; raamaH abraviit = Rama , said.

3.20.4

मुहूर्तम् भव सौमित्रे सीतायाः प्रत्यनंतरः |
इमान् अस्या वधिष्यामि पदवीम् आगतान् इह ॥

"Oh, Soumitri, briefly tarry at the close of Seetha as I wish to eliminate these demons who have trailed the path of that demoness to here.

saumitre = oh, Soumitri; muhuurtam = for a moment; siitaayaaH = with Seetha; prati anantaraH = towards, non-distantly [close by]; bhava = you be; asyaaH = her [Shuurpanakha's]; padaviim = way - trailing her path; iha aagataan = here, those that have come; imaan vadhiSyaami = these [demons,] I wish to eliminate.

3.20.5

वाक्यम् एतत् ततः श्रुत्वा रामस्य विदित आत्मनः |
तथा इति लक्ष्मणो वाक्यम् रामस्य प्रत्यपूजयत् ॥

On hearing that word of Rama, then the nimble-souled Lakshmana honoured the word of Rama saying "so be it."

tataH lakSmaNaH = then, Lakshmana; vidita aatmanaH = clearly knowing, souled - nimble-souled; raamasya etat vaakyam shrutvaa = Rama 's, that, word, on hearing; tathaa iti = so be it, thus; raamasya vaakyam prati apuujayat = Rama 's, sentence, in turn, adored - honoured.

3.20.6

राघवो अपि महत् चापम् चामीकर विभूषितम् |
चकार सज्यम् धर्मात्मा तानि रक्षांसि च अब्रवीत् ॥

On taking up his awful bow that is decorated with gold Raghava stringed it with bowstring and even spoke the demons as a forewarning.

dharmaatmaa raaghavaH api = virtue-souled, Raghava, even; caamiikara vibhuuSitam = gold, decorated with; mahat caapam = awful, bow; sa jyam cakaara = with, bowstring, made [stringed bowstring]; taani rakSaamsi abraviit ca = them, to demons, spoke [as forewarning,] even.

3.20.7

पुत्रौ दशरथस्य आवाम् भ्रातरौ राम लक्ष्मणौ |
प्रविष्टौ सीतया सार्धम् दुश्चरम् दण्डका वनम् ॥

"We the sons of Dasharatha are brothers named Rama and Lakshmana, and we entered the impenetrable forests Dandaka along with Seetha.

aavaam putrau dasharathasya = we are, sons, of Dasharatha; bhraatarau raama lakSmaNau = brothers, Rama, Lakshmana; siitayaa saardham = Seetha, along with; duH caram daNDakaa vanam praviSTa = not, passable, Dandaka, forest, we entered.

3.20.8

फल मूल अशनौ दांतौ तापसौ धर्म चारिणौ |
वसन्तौ दण्डकारण्ये किम् अर्थम् उपहिंसथ ॥

"We the dispassionate subsist on fruits and tubers treading in the path of virtue, and we being the sages resident in Dandaka forest what for you outrage us.

phala muula ashanau = fruits, tubers, eaters; daantau = dispassionate; dharma caariNau = virtue, treaders in; daNDaka araNye vasantau = in Dandaka, forest, residents; taapasau = being sages; kim artham = what, for; upa himsatha = you outrage us.

3.20.9

युष्मान् पाप आत्मकान् हंतुम् विप्रकारान् महाहवे |
ऋषीणाम् तु नियोगेन प्राप्तो अहम् सशर आसनः ॥

"As assigned by the sages I chanced here with bow and arrows to decimate you evil-souled and unrighteous beings in a crucial clash.

paapa aatmakaan = evil, souled ones; vi prakaaraan = not, righteous ones; yuSmaan mahaa ahave hantum = you, in a crucial clash, to eliminate; sa shara aasanaH = with, arrows, bow; R^iSiiNaam tu niyogena = by sages, but, assigned; aham = I; praaptaH = chanced [here.]

3.20.10

तिष्ठत एव अत्र संतुष्टा न उपवरितितुम् अर्हथ |
यदि प्राणैः इह अर्थो वो निवर्तध्वम् निशा चराः ॥

"Stay there obligingly or you should not be able to return, else if you desire your lives, oh, nightwalkers, you may return now.

nishaa caraaH = oh, night, walkers; santuSTaaH [samduSTaaH] atra eva tiSThata = be satisfied [very abominable ones,] there, only, stay; upaavarititum na arhatha = to return, not, fit - impossible to return; vaa yadi = else, if; praaNaiH arthaH = with lives, purpose [if you desire your lives]; iha nivartadhvam = now, return.

3.20.11

तस्य तद् वचनम् श्रुत्वा राक्षसाः ते चतुर्दश |
ऊचुर् वाचम् सुसंक्रुद्धा ब्रह्मघ्नः शूल पाणयः ॥संरक्त नयना घोरा रामम् रक्तांत लोचनम् |
परुषा मधुर आभाषम् हृष्टाः अदृष्ट पराक्रमम् ॥

On hearing that sentence of Rama they the fourteen ghoulish demons who are the slayers of Brahmans and handlers of spears have become highly infuriated, and they with their bloodshot eyes and with harsh words said these words to Rama, whose eyes are with blood streaks at their ends, and who also is a sweet talker, and whose valour is yet unseen by those fourteen demons.

11, 12. tasya tat vacanam shrutvaa = his [Rama's,] that, sentence, on hearing; brahma ghnaH = Brahman, slayers; shuula paaNayaH = spears, handlers; te catur dasha raakSasaaH = those, fourteen, demons; ghoraa = ghoulish ones; sam rakta nayanaa = highly, bloodshot, eyed; su sam kruddhaa = very, highly, infuriated; paruSaa = with harsh [words]; raamam rakta anta locanam = to Rama, blood streaks, at ends, eyed; madhura aabhaaSam = to sweet, talker; a dR^iSTa paraakramam = un, seen, [whose] valour [is, of Rama]; hR^iSTaH = happily [self-confidently, demons]; vaacam uucuH = words, said.

3.20.13

क्रोधम् उत्पाद्य नो भर्तुः खरस्य सुमहात्मनः |
त्वम् एव हास्यसे प्राणान् अद्य अस्माभिर् हतो युधि ॥

"Killed in conflict by us you alone will set your lives loose as an inciter of fury in our highly great souled lord Khara.

naH bhartuH = to our, lord; su maha aatmanaH kharasya = a very, highly, souled one, to Khara; krodham utpaadya = fury, on inciting; adya asmaabhiH yudhi hataH = now, by us, in war, when dead; tvam eva = you, alone; haasyase praaNaan = release, lives.

3.20.14

का हि ते शक्तिर् एकस्य बहूनाम् रण मूर्धनि |
अस्माकम् अग्रतः स्थातुम् किम् पुनर् योद्धुम् आहवे ॥

"Indeed, what capability you have as a lone one to stand against many of us in the forefront of war, and why tell again about your battling ability in a given battle.

bahuunaam asmaakam agrataH = many, of us, before; raNa muurdhani sthaatum = in forefront, of war, to stay; ekasya te kaa shaktiH hi = for lone one, to you, what, capability, indeed; aahave yoddhum kim punaH = in battle, [ability] to battle against, why, again.

3.20.15

एभिः बाहु प्रयुक्तैः नः परिघैः शूल पट्टिशैः |
प्राणाम् त्यक्ष्यसि वीर्यम् च धनुः च कर पीडितम् ॥

"When we launch maces, spears and swords by our might you will forgo your lives, mettle, and even the bow now clasped in your hand." So said the demons to Rama. [3-20-15] su mahaatmanaH oh, Supreme Person; bhartR^iH kharasya our lord, to Khara; krodham utpaadya anger, infusing; asmaabhiH hataH tvam praaNaan na haasyase eva by us, killed, you, Spirits, not, leaves, thus... "Oh! Supreme Person, we have come here because you incited anger in our lord Khara, and by us killed will you let go your lives, mettle and spirits? No. Never it will happen." The reason for not happening of that event is explained: raNa muurdhan in war's, van; ekasya te agrataH sthaatum lone one, you, before, to stand; bahuunaam asmaakam api many, we are, though; kaa shaktiH where is, capability for us "Though you are a lone being, and we are many, where is the capability for us to stand before you in the van of war?" Thus they say that they have come only at the behest of their lord but not to kill Rama. baahuH yuktaiH parighaiH shuula paTTisaiH upalakshitaanaam though equipped with our paraphernalia like maces, spears, swords etc., adhyaahaara: asmaakam our; praaNaan viiryam tyakshasi lives, vitality, we loose; ehi come... give us salvation. "Though we are equipped with much paraphernalia like maces, spears, swords etc., we lose our lives and vitality at your hand, so come on, take them away, and accord salvation and release from our curse. It is better to die at your hand than returning to Khara and dying a merciless death at the hand of Khara. It may be remembered that these fourteen are the cursed Vedic-scholarly disciples of Chandrakanta, now in an accursed form namely Khara and other demons. Maheshvara Tiirtha.

ebhiH naH baahu prayuktaiH = by these, by our, arms, projected - launched by our might; parighaiH shuula paTTishaiH = by maces, spears, broad blade swords; praaNaam viiryam ca = lives, mettle, also; kara piiDitam dhanuH ca = by hand, clasped, bow, also; tyakSyasi = you will forgo.

For the three verses the above meaning is the textual meaning. For them there is another import.

3.20.16

इति एवम् उक्त्वा संरब्धा राक्षसाः ते चतुर्दश |
उद्यत आयुध निस्त्रिंशा रामम् एव अभिदुद्रुवुः ॥चिक्षिपुः तानि शूलानि राघवम् प्रति दुर्जयम् |

Thus saying that way clamorously they the fourteen demons, upraising their weapons they unhesitatingly rushed towards Rama alone, and they hurled lances towards that unconquerable Raghava. [3-20-16, 17a]

16, 17a. samrabdhaa te caturdasha raakSasaaH = clamorously, they, fourteen, demons; iti evam uktvaa = thus, that way, saying; nistrimshaa aayudha udyata = unhesitatingly, weapons, on upraising; raamam eva abhi dudruvuH = to, Rama, alone, towards, rushed; taani shuulaani = them, the spears; dur jayam = un, conquerable; raaghavam prati = Raghava, towards; cikSipuH = they hurled.

3.20.17

तानि शूलानि काकुत्स्थः समस्तानि चतुर्दश ॥तावद्भिः एव चिच्छ्हेद शरैः कांचन भूषितैः |

Rama in turn shredded all of those fourteen lances only with as many arrows that are adorned in gold. [3-20-17b, 18a]

17b, 18a. kaakutsthaH = Rama; caturdasha taani shuulaani = fourteen, those, lances; samastaani = all of them; taavadbhiH eva = as many of them, only; kaancana bhuuSitaiH = in gold, adorned; sharaiH = with arrows; cicCheda = shredded.

3.20.18

ततः पश्चात् महातेजा नाराचान् सूर्य संनिभान् ॥जग्राह परम क्रुद्धः चतुर्दश शिल अशितान् |

Next that great resplendent Rama in high wrath took up fourteen iron bolt like arrows that are whetted on whetstone and equalling the sun in their dazzle. [3-20-18b, 19a]

18b, 19a. tataH pashcaat = there after; mahaatejaa = great resplendent Rama; parama kruddhaH = highly, wrathfully one; shila ashitaan = on stone, sharpened ones; suurya samnibhaan = sun, equalling in dazzle; caturdasha naaraacaan jagraaha = fourteen, iron bolts [like arrows,] took up.

3.20.19

गृहीत्वा धनुः आयम्य लक्ष्यान् उद्दिश्य राक्षसान् ॥मुमोच राघवो बाणान् वज्रान् इव शतक्रतुः
|

Then Raghava took up his bow, arched it, and aiming at the targeted demons released arrows as Indra would release his Thunderbolts. [3-20-19b, 20a]

19b, 20a. raaghavaH dhanuH gR^ihiitvaa = Raghava, bow, on taking; aayamya = arched [the bow]; lakSyaan raakSasaan uddishya = targets, demons, aiming at; shatakratuH vajraan iva = Indra [releasing,] thunderbolt, like; baaNaan mumoca = arrows, released.

3.20.20

ते भित्त्वा रक्षसाम् वेगात् वक्षांसि रुधिर आप्लुताः ॥विनिष्पेतुः तदा भूमौ वल्मीकात् इव
पन्नगाः |

And by the force of their speed those arrows gored the chests of those demons, and then on coming out bedaubed with blood they swiftly penetrated into earth like snakes into snake pit. [3-20-20b, 21a]

20b, 21a. te vegaat = they, by the [force of] speed; rakSasaam vakSaamsi bhittvaa = demons, in chests, on goring; rudhira aaplutaaH = with blood, bedaubed; tadaa = then; viniSpetuH [vi niS petuH] = swiftly coming out; bhuumau = into earth [nyamajjanta = subsided, penetrated into earth]; pannagaaH valmiikaat iva = snakes, from snake pit, as with.

3.20.21

तैः भग्न हृदया बूमौ छ्हिन्न मूला इव द्रुमाः ॥निपेतुः शोणित स्नाता विकृता विगत असवः |

Those arrows bursting their hearts they are blood bathed, mangled, and utterly dead, and like the uprooted trees they fell onto the ground. [3-20-21b, 22a]

21b, 22a. taiH bhagna hR^idayaa = with them [arrows,] burst, hearts; shoNita snaataa = in blood, bathed; vi kR^itaa = verily, mangled; vi gata asavaH = verily, gone, lives; Chinna muulaa drumaaH iva = cut down, at base [rooted out], trees, like; buumau nipetuH = on earth, fell.

3.20.22

तान् भूमौ पतितान् दृष्ट्वा राक्षसी क्रोध मूर्च्छ्हिता ॥उपगम्य खरम् सा तु किंचित् संशुष्क
शोणिता |
पपात पुनः एव आर्ता सनिर्यासा इव वल्लरी ॥

On seeing the demons falling onto ground that demoness Shuurpanakha is convulsed in rage, and she with a blanched aspect returned to the near of Khara in an agonising manner like a creeper exuding resin on incision, and fell before him as before. [3-20-22b, 23]

bhuumau patitaan taan dR^iSTvaa = on ground, fallen, them, on seeing; raakshasii krodha muurcChitaa = demoness, in rage, convulsed; kimcit sam shuSka shoNitaa = a little, well, dried out, blood [blanched aspect]; sa niryaasaa = with, exuded - with resin; vallarii iva = creeper, like; saa tu = she, but; aartaa = agonised; kharam upagamya = to Khara, going nearby; punaH eva papaata = again, like that, fell [as before.]

3.20.24

भ्रातुः समीपे शोक आर्ता ससर्ज निनदम् महत् |
सस्वरम् मुमोच बाष्पम् विवर्ण वदना तदा ॥

Then she in the presence of her brother Khara discharged a great outcry, and with a bloodless face she spilled tears attuning the strains of a whiner.

tadaa shoka aartaa = then, by anguish, afflicted; bhraatuH samiipe = brother's, presence; sasarja ninadam mahat = discharged, outcry, great [outcry]; vi varNa vadanaa = without, colour, faced [bloodless face]; sa svaram = with, tune [attuning with the strains of a whiner]; baaSpam mumoca = tears, released.

3.20.25

निपातितान् प्रेक्ष्य रणे तु राक्षसान्
प्रधाविता शूर्पणखा पुनः ततः |
वधम् च तेषाम् निखिलेन रक्षसाम्
शशंस सर्वम् भगिनी खरस्य सा ॥

Shuurpanakha having seen the fall of demons quickly fled from Panchavati of Rama to trikanTaka, the capital of Khara, and she being the sister of Khara she reported to Khara all about the destruction of those demons, in its entirety.

shuurpaNakhaa raNe ni paatitaan = Shuurpanakha, in war, felled down; raakSasaan prekSya = demons, having seen; punaH tataH = again, from there; pra dhaavitaa = quickly, fled; bhaginii saa = sister, she [she being]; teSaam rakSasaam vadham = those, of demons, destruction; sarvam nikhilena = all about, in entirety; kharasya shashamsa = to Khara, reported.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे विंशः सर्गः

Sarga 21

3.21.1

स पुनः पतिताम् दृष्ट्वा क्रोधात् शूर्पणखाम् खरः |
उवाच व्यक्तता वाचा ताम् अनर्थ अर्थम् आगताम् ॥

On seeing Shuurpanakha who came back only to wreck havoc on demonic race and again fell before him as before, Khara spoke this sentence to her in clear terms in all his fury.

saH kharaH = he, Khara; punaH patitaam shuurpaNakhaam dR^iSTvaa = again, fallen - before him, Shuurpanakha, on seeing; anartha artham aagataam = calamity, for the purpose of, came back - to wreck havoc on; taam = to her; vyaktataa vaacaa = in clear, words; krodhaat uvaaca = furiously, said.

3.21.2

मया तु इदानीम् शूराः ते राक्षसा पिशित अशनाः |
त्वत् प्रियार्थम् विनिर्दिष्टाः किम् अर्थम् रुद्यते
पुनः ॥

"What for your are howling again when I have just now commanded those fearless flesh eating demons in order to fulfill your wish?

mayaa = by me; tvat priya artham = your, wish, to fulfill; idaaniim = just now; pishita ashanaaH = flesh, eating, demons; shuuraaH = fearless ones; te raakSasaa = those, demons are; vinirdiSTaaH [vi nir diSTaaH] = very, clearly, directed] commanded; punaH kim artham rudyate = again, what, for, it is wept - you howl.

3.21.3

भक्ताः चैव अनुरक्ताः च हिताः च मम नित्यशः |
हन्यमाना अपि न हन्यन्ते न न कुर्युः वचो मम ॥

"Those demons are my admirers, adherers and they always remained my well-wishers, hence there is no question of their non-accomplishment of my orders.

[Those demons are]; bhaktaaH caiva anuraktaaH ca = admirers, also, adherers, also; nityashaH mama hitaaH ca = always, of mine, well-wishers; hanyamaanaa api na hanyante = being killed, even, not, killable; mama vacaH = my, word [order]; na na kuryuH = no, not, doers - no question of not accomplishing my order.

3.21.4

किम् एतत् श्रोतुम् इच्छ्हामि कारणम् यत् कृते पुनः |
हा नाथ इति विनर्दन्ती सर्पवत् चेष्टसे क्षितौ
॥

"Owing to what you are highly bawling by saying, 'haa, lord' and wriggle on the ground like a snake? I would like to know the reason for all this, what is it?

yat kR^ite = what, owing to; haa naatha iti = ha, lord, thus; vi nardantii = verily, bawling; punaH sarpa vat = again, serpent, as with; kSitau ceSTase [luThasi] = on ground, gesturing - wriggling; etat kaaraNam = for this, reason; kim = what is it; shrotum icChaami = to listen, I wish to.

3.21.5

अनाथ वत् विलपसि किम् नु नाथे मयि स्थिते |
उत्तिष्ठोत्तिष्ठ मा मैवम् वैक्लव्यम् त्यज्यताम् इति ॥

"I am here to take care of you, then why should you really cry out like an uncared-for being, get up...get up, and ward off this sort of perplexity." Thus Khara said to Shuurpanakha.

naathe mayi sthite = one who cares for, I am, when I am available; maam = to me; kim nu = why, really; a naatha vat vilapasi = un, cared-for, like, you cry out; uttiSTha uttiSTha = get up, get up; evam vaiklavyam tyajyataam = this sort, perplexity, ward off, thus; iti = thus he said.

3.21.6

इति एवम् उक्ता दुर्धर्षा खरेण परिसान्त्विता |
विमृज्य नयने स अस्रे खरम् भ्रातरम् अब्रवीत् ॥

She that Shuurpanakha who is otherwise an unassuageable one is wholly pacified when Khara spoke to her thus that way, and she on dabbing her tearful eyes then spoke to her brother Khara.

iti evam uktaa = thus, that way, she is said; khareNa pari saantvitaa = by Khara, wholly, pacified; dur dharSaa = un, assailable one - here, unassuageable one, Shuurpanakha; sa asre nayane = with, tears, eyes; vimR^ijya = on dabbing; bhraataram kharam abraviit = to brother, Khara, she spoke.

3.21.7

अस्मि इदानीम् अहम् प्रप्ता हत श्रवण नासिका |
शोणित ओघ परिक्लिन्ना त्वया च परिसमन्विता ॥

"I came to you just a while back with my ears and nose chopped off and wet with gushes of blood, and you too have comforted me, isn't it.

hata shravaNa naasikaa = having chopped, ears, nose; aham = I; shoNita ogha pari klinnaa = gushes, blood, fully, wetted with; idaaniim = now - just a while back; praaptaa asmi = came here, I am; tvayaa parisaanvitaa [pari saantvitaa] ca = by you, completely, comforted, also - isn't it.

3.21.8

प्रेषिताः च त्वया शूरा राक्षसाः ते चतुर् दश |
निहन्तुम् राघवम् घोराम् मत् प्रियार्थम् स लक्ष्मणम्
॥

"Oh, valiant brother, for my delight you too have sent fourteen demons to eliminate that atrocious Rama along with Lakshmana, isn't it?

shuuraa = oh, valiant one; tvayaa = by you; mat priya artham = to my, delight, for the reason of; sa lakSmaNam = with, Lakshmana; ghoram raaghavam nihantum = atrocious, Raghava, to eliminate; te catur dasha raakSasaaH preSitaaH ca = by you, fourteen, demons, sent, isn't it.

3.21.9

ते तु रामेण सामर्षाः शूल पट्टिस पाणयः |
समरे निहताः सर्वे सायकैः मर्म भेदिभिः ॥

"But they all who handled their spears and bolts along with an envious anger are killed in a fight with Rama by his arrows that cleave the crucial parts of his opponents.

sa amarSaaH = with, envious anger; shuula paTTisa paaNayaH = spears, bolts, in hands; te sarve = they, all; raameNa = by Rama; marma bhedibhiH saayakaiH = crucial-parts, cleavers, with arrows; samare nihataaH = in war, killed.

3.21.10

तान् भूमौ पतितान् दृष्ट्वा क्षणेन एव महाजवान् |
रामस्य च महत् कर्म महान् त्रासो अभवन् मम ॥

"On seeing those highly impetuous demons falling to earth in a trice, and even on seeing the unusual deed of Rama in felling them, I am highly alarmed.

kSaNena eva = in a trice; bhuumau patitaan = on earth, fallen; mahaa javaan = highly impetuous ones; taan = them, the demons; raamasya mahat karma ca = Rama's, unusual, deed, also; dR^iSTvaa = on seeing; mama = to me; mahaan traasaH abhavat = great, alarm, became - fell upon me.

3.21.11

सा अस्मि भीता समुद्विग्ना विषण्णा च निशाचर |
शरणम् त्वाम् पुनः प्राप्ता सर्वतो भय दर्शिनी ॥

"Oh me! I am alarmed, fully frenzied, and even despaired, oh, nightwalker Khara, and beholding dread everywhere again I have come seeking your refuge.

nishaacara = oh, nightwalker [Khara]; saa = such as I am; bhiitaa sam udvignaa = scared, fully, frenzied; viSaNNaa ca = despaired, also; asmi = I became; sarvataH bhaya darshinii = from everywhere, dread, beholding; punaH tvaam sharaNam praaptaa = again, you, for refuge, I sought.

3.21.12

विषाद नक्र अध्युषिते परित्रास ऊर्मि मालिनि |
किम् माम् न त्रायसे मग्नाम् विपुले शोक सागरे ॥

"Why do not you rescue me when I am drowned in a vast ocean called grief, wherein each pervasive crocodile is despair and each swelling wave is fright.

viSaada nakra adhyuSite = despair, [called] crocodile, pervasive; paritraasa uurmi maalini = overly frightening, waves, undulation - a roller = a long swelling wave; vipule shoka = vast, sorrow; saagare magnaam = [called] ocean, drowned; maam kim na traayase = me, why, not, rescue.

3.21.13

एते च निहता भूमौ रामेण निशितैः शरैः |
ये च मे पदवीम् प्राप्ता राक्षसाः पिशित अशनाः ॥

"Besides, those flesh-eating demons that have followed me are also felled by Rama with his sharp arrows, for whom I have a contrite heart.

pishita ashanaaH = flesh, eaters; ye raakSasaaH = which, demons; me padaviim praaptaa = my, on path, treaded - followed me; ete ca = they, also; raameNa = by Rama; bhuumau = on earth; nishitaiH sharaiH nihataa = with sharp, arrows, felled [adding to my problems, for which I have a contrite spirit.]

3.21.14

मयि ते यदि अनुक्रोशो यदि रक्षःसु तेषु च |
रामेण यदि शक्तिः ते तेजो वा अस्ति निशा चर ॥दण्डकारण्य निलयम् जहि राक्षस कण्टकम् |

"If you have mercy on me, and even on those dead demons, and if ability and animation are still left in you to cope with Rama, oh, nightwalker, kill that Rama who is a thorn in the side of demons dwelling in Dandaka forest. [3-21-14, 15a]

14, 15a. nishaa cara = oh, night, walker Khara; te mayi = to you, on me; teSu rakSaHsu ca = on those, demons, also; anukroshaH asti yadi = mercy, is there, if; te raameNa = to you, with Rama [to fight]; shaktiH = ability; tejoaH vaa = animation, or; asti yadi = is there, if; daNDaka araNya nilayam = in Dandaka, forest, dwellers of; raakSasa kaNTakam = for demons, a thorn; jahi = kill.

3.21.15

यदि रामम् अमित्रघ्नम् न त्वम् अद्य वधिष्यसि ॥तव चैव अग्रतः प्राणान् त्यक्ष्यामि निरपत्रपा
|

"If you are not going to kill that enemy destroyer Rama now itself, I will give up my life unhesitatingly, that too in your fore, that too now itself. If you are not going to kill that enemy destroyer Rama now itself, now itself I will give up my life than living a shameless life with these lopped ears and nose. [3-21-15b, 16a]

15b, 16a. a+mitra ghnam = un, friendly ones, destroyer; raamam tvam adya = Rama, you, now itself; na vadhiSyasi yadi = not, going to kill, if; nir apatrapaa = lexically: without, shame; here - unhesitatingly; tava agrataH caiva = in your, before, thus - that too; [adya = now itself]; praaNaan tyakSyaami = lives, I leave off.

3.21.16

बुद्ध्या अहम् अनुपश्यामि न त्वम् रामस्य संयुगे ॥स्थातुम् प्रति मुखे शक्तः स बलो अपि महा
रणे |
शूरमानी न शूरः त्वम् मिथ्या आरोपित विक्रमः ॥

"I can perceive instinctually that you are incapable of affronting Rama in a given crucial battle, even if your are with all your forces on the battlefield, and you assert yourself a valiant, but you are just vainglorious. [3-21-16b, 17]

16b, 17. tvam = you; sa balaH api samyuge = with, forces, even with, on battlefield; mahaa raNe = in a crucial, war; raamasya prati mukhe sthaatum = Rama's, opposite faced [affront,] to stay; na shaktaH = not, capable; thus; shuura maanii = as valiant one, you assert; na shuuraH = valiant one, [but you are] not; mithyaa aaropita vikramaH = dubiously, imposed, valour [vainglorious]; aham buddhyaa anupashyaami = I, with my perception, I am discerning - instinctually perceiving.

3.21.18

अपयाहि जन स्थानात् त्वरितः सह बान्धवः |
जहि त्वम् समरे मूढान् यथा तु कुलपांसन ॥मानुषौ
तौ न शक्नोषि हन्तुम् वै राम लक्ष्मणौ |
निःसत्त्वस्य अल्प वीर्यस्य वासः ते कीदृशः तु इह ॥

"Kill those two, Rama and Lakshmana, as they are just humans, or else, if you are incapable of doing so, really what for is your stay here in Janasthaana with your trivial stamina and trifling sinews like a stupid blemishing his clan, then get out of this Janasthaana at once along with your hench-demons.

18, 19. tvam samare jahi = you, kill, in war; maanuSau tau raama lakSmaNau = who are just humans, those two, Rama, Lakshmana; if; hantum na shaknoSi vai = to kill, [if] you are not, capable, really; niH sattvasya = with trivial, stamina; alpa viiryasya = trifling, sinews; te iha vaasaH tu kiidR^ishaH = your, here, living, but, what for; kula paamsana muuDhaan yathaa [??] = clan, blemisher, as like, a stupid fellow; tvaritaH janasthaanaat apayaahi = instantly, from Janasthaana, be gone - get out; saha baandhavaH = with, relatives [hench-demons.]

The order of the verses from 16 to the last varies with versions and verbatim meanings differ. This is a kind of intimidation Shuurpanakha hurling at Khara. Besides being her brothers, Khara, Trishira and Duushana are the provincial governors of Janasthaana, nominated by Ravana. If they do not come to the rescue of Shuurpanakha, or to that matter of fact should they not eliminate intruders into Janasthaana, there is every possibility of their ouster from their posts by Ravana, because Shuurpanakha has more access to Ravana.

3.21.20

राम तेजो अभिभूतो हि त्वम् क्षिप्रम् विनशिष्यसि |
स हि तेजः समायुक्तो रामो दशरथात्मजः ॥

"You will completely and quickly evanish, indeed, subjugated by resplendence of Rama, for that Dasharatha's son Rama possess that kind of resplendence, in effect.

tvam = you; raama tejaH abhibhuutaH = by Rama's, resplendence, subjugated; kSipram vi nashiSyasi hi = quickly, completely evanish, indeed; dasharatha aatmajaH saH raamaH = Dasharatha's, son, he, that Rama; tejaH samaayuktaH = resplendence, possesses; hi = in effect.

3.21.21

भ्राता च अस्य महा वीर्यो येन च अस्मि विरूपिता |
एवम् विलाप्य बहुशो राक्ष्सी प्रदरोदरी ॥भ्रातुः समीपे शोक आर्ता नष्ट संज्ञा बभूव ह |
कराभ्याम् उदरम् हत्वा रुरोद भृश दुःखिता ॥

"And, by whom I am misshapen that brother of Rama too is a highly vigorous one..." in this way on saying Shuurpanakha bawled variously in the presence of her brother, Khara, and then anguished by her own affliction that demoness with a cave like belly started hitting her paunch with both of her hands, and what is more, she swooned.

21, 22. yena = by whom; viruupitaa asmi = misshapen, I am; such; asya bhraata ca = his, brother, too; mahaa viiryaH = highly, vigorous one; evam = this way; shoka aartaa = by affliction, anguished; pradara udarii raakshsii = cave like, bellied, demoness; bhraatuH samiipe = in brother's, presence,; bahushaH vilaapya = variously, on bawling; karaabhyaam udaram hatvaa = with both hands, on paunch, hitting; ruroda bhR^isha duHkhitaa = cried out, loudly, in her distress; naSTa sanj~naa babhuuva ha = lost, awareness, she became - swooned, really.

The name Khara also stands for a he-ass

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एक विंशः सर्गः

Sarga 22

3.22.1

एवम् आधर्षितः शूरः शूर्पणख्या खरः ततः |
उवाच रक्षसाम् मध्ये खरः खरतरम् वचः ॥

Thus when Shuurpanakha disparaged that valiant Khara amidst demons he is infuriated and spoke these highly hurtful words.

tataH = then; shuurpaNakhyaa = by Shuurpanakha; evam rakSasaam madhye aadharSitaH = this way, demons, among, disparaged; shuuraH kharaH = valiant, Khara; kharaH = infuriated one; khara taram vacaH = hurtful, highly, words; uvaaca = spoke.

3.22.2

तव अपमान प्रभवः क्रोधो अयम् अतुलो मम |
न शक्यते धारयितुम् लवण अंभ इव उल्बणम् ॥

"This fury of mine originating from the disgrace brought on you is like the highly bitter salt water that is impossible to contain when ingested.

tava apamaana prabhavaH = your, disgrace, originating from; mama atulaH ayam krodhaH = my, limitless, this, fury; ulbaNam lavaNa ambha iva = highly [bitter,] salt, water, like; dhaarayitum na shakyate = to contain, not, possible.

3.22.3

न रामम् गणये वीर्यान् मानुषम् क्षीण जीवितम् |
आत्म दुश्चरितैः प्राणान् हतो यो अद्य विमोक्ष्यति ॥

"I do not care the valour of that Rama for he is a human with dwindled lifetime, now going to give up his life slain by his own misdoings.

maanuSam kSiiNa jiivitam raamam = human, one with dwindled, lifetime, Rama will be; viiryaat na gaNaye = by [his] valour, not, I do not reckon - I do not care; yaH = which Rama; aatma duH caritaiH = by his own, bad, doings; hataH = slain; adya praaNaan vi mokSyati = now, lives, is going to give up.

3.22.4

बाष्पः संधार्यताम् एष संभ्रमः च विमुच्यताम् |
अहम् रामम् सह भ्रात्रा नयामि यम सादनम् ॥

"Control your tears and cast off your despair too, for I will send Rama to the abode of the Terminator along with his brother.

eSa baaSpaH = these, tears, hold back; samdhaaryataam = hold back; sambhramaH ca vimucyataam = despair, too, cast of; aham raamam bhraatraa saha = I, Rama, brother, along with; nayaami yama saadanam = send, to Terminator's, abode.

3.22.5

परश्वध हतस्य अद्य मन्द प्राणस्य भू तले |
रामस्य रुधिरम् रक्तम् उष्णम् पास्यसि राक्षसि ॥

"Now, you demoness, you will swill that Rama's red hot blood when that short-lived one is hewed down to earth with an axe." So Khara assured Shuurpanakha.

raakSasii = oh, demoness; adya = now; bhuu tale = to earth's, surface; parashvadha hatasya = by axe, hew down; manda praaNasya = one who is with slowed down, lives - short-lived Rama; raamasya raktam uSNam rudhiram = Rama's, red, hot, blood; paasyasi = you will swill.

3.22.6

सा प्रहृष्ट्वा वचः श्रुत्वा खरस्य वदनात् च्युतम् |
प्रशशंस पुनर् मौर्ख्यात् भ्रातरम् रक्षसाम् वरम्
॥

On hearing the words plunged from the mouth of Khara she is very much gladdened and in all her stupidity she further praised her brother highly saying, "you are the best among all the demons..."

saa kharasya vadanaat cyutam = she, frm Khara's, face - mouth, fallen; vacaH shrutvaa = words, on hearing; pra hR^iSTvaa = very, gladdened; maurkhyaat = by stupidity; bhraataram = about brother; rakSasaam varam = among demons, [you are] the best; punaH pra shashamsa = again - further, highly praised.

3.22.7

तया परुषितः पूर्वम् पुनर् एव प्रशंसितः |
अब्रवीत् दूषणम् नाम खरः सेना पतिम् तदा ॥

Though she denounced him earlier she alone praised him now for which Khara is overjoyed, and then he ordered his army commander, namely Duushana.

tayaa puurvam paruSitaH = by her, earlier, denounced; punaH eva prashamsitaH = again, thus, praised; kharaH = Khara [is overjoyed]; tadaa = then; duuSaNam naama senaa patim = Duushana, named, to army, commander; abraviit = said - ordered.

3.22.8

चतुर्दश सहस्राणि मम चित्त अनुवर्तिनाम् |
रक्षसाम् भीम वेगानाम् समरेषु अनिवर्तिनाम् ॥

"Those who are the followers of my will, whose hustle will be frightful and who will be unretreating in combats, such of those demons are there in fourteen thousand numbers, aren't they.

mama citta anuvartinaam = my, will, followers of; bhiima vegaanaam = of frightful, hustle; samareSu = in combats; a+ni vartinaam = not, return, coming [unretreating]; such of those; rakSasaam = demons; catur dasha sahasraaNi = four, ten, thousand [fourteen thousand]; are there.

3.22.9

नील जीमूत वर्णानाम् लोक हिंसा विहाराणाम् |
सर्व उद्योगम् उदीर्णानाम् रक्षसाम् सौम्य कारय ॥

"And oh, gentle Duushana, those domineering demons are with dark-clouds like complexions, and they are the pamperers of genocide, as such, cause them for a belligerency, all at once.

The very sight of these black cloud like demons will be murderous to humans, as Rama exclaimed about Tataka. If the on looking humans are not dead at first sight of these demons, then these demons can pamper in killing humans

3.22.10

उपस्थापय मे क्षिप्रम् रथम् सौम्य धनूंषि च |
शरान् च चित्रान् खड्गां च शक्ती च विविधाः शिताः ॥

"For me, oh, gentle one, promptly position my chariot before me along with bows and arrows, amazing swords and diverse sharp power bolts.

saumya = oh, gentle one; me = for me; ratham = chariot; dhanuumSi sharaan ca = bows, arrows, also; citraan khaDgaam ca = amazing, swords, also; vi vidhaaH shitaaH shaktii ca = diverse, sharp, power bolts, also; kSipram upa sthaapaya = promptly, before me, be positioned.

3.22.11

अग्रे निर्यातुम् इच्छ्हामि पौलस्त्यानाम् महात्मनाम् |
वधार्थम् दुर्विनीतस्य रामस्य रण कोविद ॥

"Oh, war pert Duushana, I wish to start ahead of all the demons of ours, who are the clans-demons of the great souled Paulastya, for the purpose of elimination of that evil-minded Rama." So said Khara to Duushana.

raNa kovida = oh, war, expert Duushana; dur viniitasya = of evil, minded one; raamasya vadha artham = Rama's, for elimination, purpose of; mahaatmanaam paulastyaanaam great-souled ones, of all Paulastya clansmen [demon race]; agre = ahead of; niryaatum icChaami = to start, I wish to.

For this Maheshvara Tiirtha says: raamasya agre paulastyaanaam raakShasaanaam vadhaartham niryaatum icchaami which gives meaning: "Before Rama I wish to present all the demonic clansmen of Sage Paulastya, for the purpose of elimination, for which I am starting ahead as a starter of this elimination process..."

3.22.12

इति तस्य ब्रुवाणस्य सूर्य वर्णम् महारथम् |
सत् अश्वैः शबलैः युक्तम् आचचक्षे अथ दूषणः ॥

While Khara is saying thus Duushana heralded saying, "Here comes the great chariot with sun's dazzle, yoked with very good horses of variegated colours."

tasya = his, Khara's; iti bruvaaNasya = thus, while saying; atha duuSaNaH = then, Duushana; suurya varNam mahaa ratham = sun, coloured [dazzle,] great, chariot; shabalaiH = variegated in colours; sat ashvaiH yuktam = very good, horses, along with [yoked]; aacacakSe = informed - heralded.

3.22.13

तम् मेरु शिखर आकारम् तप्त कांचन भूषणम् |
हेम चक्रम् असंबाधम् वैदूर्यमय कूबरम् ॥मत्स्यैः
पुष्पैः द्रुमैः शैलैः चन्द्र सूर्यैः च कांचनैः |
मा.ंगल्यैः पक्षि सम्घैः च ताराभिः च समावृतम् ॥ध्वज निस्त्रिंश संपन्नम् किंकिणी वर भूषितम् |
सत् अश्व युक्तम् सः अमर्षात् आरुरोह खरः
तदा ॥

That chariot which has a roomy cabin with its rooftop like that of the ridge of Mt. Meru, body embellished in gold, wheels golden, gem-studded yoke-to-carriage shaft, all around encompassed with golden artefacts like fishes, flowers, trees, mountains, sun, moon, and auspicious birds flocks and stars, and even decorated with jingle-bells, endowed with flags, swords, and best horses, and such as it is, Khara embarked on it with all his rancour.

13, 14, 15. saH kharaH = he, that Khara; meru shikhara aakaaram = like Mt. Meru's, ridge, in shape; tapta kaancana bhuuSaNam = molten, gold, embellished in; hema cakram = golden, wheeled; a sam baadham = not, verily, inconvenient [not congested, having enough room, seating capacity]; vaiduuryamaya kuubaram = with studded-gems, shaft of yoke; kaancanaiH = with golden [with artefacts of gold, like]; matsyaiH puSpaiH drumaiH shailaiH = with fishes, flowers, trees, mountains; candra suuryaiH ca = moon, sun, also; maangalyaiH pakSi samghaiH ca = auspicious one, bird, flocks; taaraabhiH ca = with stars, also; sam aa vR^itam = all over, encompassed; dhvaja nistrinsha sampannam = flags, swords, endowed with; kinkiNii vara bhuuSitam = jingle-bells, best ones, decorated with; sat ashva yuktam = best, horses, yoked with; [ratham = chariot] tadaa = then; amarSaat aaruroha = with rancour, mounted.

3.22.16

खरः तु तान् महत् सैन्याम् रथ चर्म आयुध ध्वजान् |
निर्यात इति अब्रवीत् प्रेक्ष्य दूषणः सर्व राक्षसान्
॥

On overseeing that great army with chariots, skins shields, weaponry and flags, and even at Duushana too, Khara charged all those demons saying "proceed."

kharaH tu = Khara, but; mahat sainyaam = great, army; ratha carma [varma] aayudha dhvajaan = which has - chariots, skins, [shields,] weaponry, flags; taan sarva raakSasaan = them, all, demons; prekshya duuSaNaH = on seeing - on overseeing, Duushana; niryaata iti = proceed, thus as; abraviit = said - charged.

3.22.17

ततः तद् राक्षसम् सैन्यम् घोर चर्म आयुध ध्वजम् |
निर्जगाम जन स्थानात् महानादम् महाजवम् ॥

Then that demonic force with their ghoulish skin shields, weaponry and flags, issued forth from Janasthaana, blaring blatantly and foraying dashingly.

tataH = then; ghora carma [varman] aayudha dhvajam = having ghoulish, skins, [shields] weaponry, flags; tat raakSasam sainyam = that, demonic, force; mahaa naadam = with blatant, blare; mahaa javam = with hasty, foray; janasthaanaat nirjagaama = from Janasthaana, issued forth.

3.22.18

मुद्गरैः पट्टिशैः शूलैः सुतीक्ष्णैः च परश्वधैः |
खड्गैः चक्रैः च हस्तस्थैः भ्राजमानैः स तोमरैः ॥शक्तिभिः परिघैः घोरैः अतिमात्रैः च कार्मुकैः |
गदा असि मुसलैः वज्रैः गृहीतैः भीम दर्शनैः
॥राक्षसानाम् सुघोराणाम् सहस्राणि चतुर्दश |
निर्यातानि जन स्थानात् खर चित्त अनुवर्तिनाम्
॥

Wielding maces, dart-bolts, and spears, and also razor-sharp axes, swords and discs, and dreadful power-darts and power-bolts that are flashing, iron maces, unusual bows, clubs, scimitars and pounding-shafts, and even thunderbolt like weapons that are calamitous in look, that army which comprises fourteen thousand fiendish demons that are the followers of Khara's whim, has started from Janasthaana.

gR^ihiitaiH = taken; hasta sthaiH = in hands, carrying [wielding]; mudgaraiH paTTishaiH shuulaiH = maces, dart-bolts, spears; su tiikSNaiH ca = very, [razor-] sharp ones, also; parashvadhaiH khaDgaiH cakraiH ca = axes, swords, discs, also; bhraajamaanaiH tomaraiH shaktibhiH = flashing ones, power-darts, with power-bolts; ghoraiH parighaiH = dreadful ones, iron-maces; ati maatraiH kaarmukaiH = un, usual ones, bows; gadaa asi musalaiH = clubs, scimitars, pounding-shafts; bhiima darshanaiH = that are calamitous, in look; vajraiH = with thunderbolt [like weapons]; khara citta anuvartinaam = Khara's, whim, followers; su ghoraaNaam = very, fiendish one; raakSasaanaam = of demons; catur dasha sahasraaNi = four, ten, thousand, [army of fourteen thousand]; janasthaanaat niryaataani = from Janasthaana, started out.

Earlier batch which was sent against Rama consisted fourteen demons and now it is an army of fourteen thousand demons.

3.22.21

तान् तु निर्धावतो दृष्ट्वा राक्षसान् भीम दर्शनम् |
खरस्य अथ रथः किंचित् जगाम तत् अनन्तरम् ॥

On seeing the outrush of those demons of diabolic appearance, then Khara's chariot also proceeded a little later at their behind.

nir dhaavataH = out, rushing; bhiima darshanam = of diabolic, appearance; taan raakSasaan dR^iSTvaa = thgem, demons, on seeing; kimcit tat anantaram = = a little, that, after - at their behind; atha = then; kharasya rathaH jagaama = Khara's, chariot, proceeded.

3.22.22

ततः तान् शबलान् अश्वान् तप्त कांचन भूषितान् |
खरस्य मतम् आज्ञाय सारथिः पर्यचोदयत् ॥

Then the charioteer set spurs on those colourful horses that are adorned in polished gold according to the notions of Khara.

tataH = then; saarathiH = charioteer; tapta kaancana bhuuSitaan = molten [polished] golden, adorned with; shabalaan taan ashvaan = colourful, them, horses; kharasya matam aaj~naaya = Khara's, notion, knowing [according to]; pari acodayat = set spurs to horses - speedily charioted.

3.22.23

संचोदितो रथः शीघ्रम् खरस्य रिपु घातिनः |
शब्देन आपूरयामास दिशः स प्रदिशः तथा ॥

When the chariot of enemy destroyer Khara is driven that impetuously, it has started to swell earth's four cardinal quarters and inter-quarters with turbulence.

tathaa = that way; ripu ghaatinaH = enemy, destroyer; kharasya = of Khara; shiighram coditaH = quickly - impetuously, driven; saH rathaH = that, chariot; dishaH = quarters, sa pra dishaH = with, inter, quarters; shabdena aapuurayaamaasa = with noise, started to swell.

3.22.24

प्रवृद्ध मन्युः तु खरः खर स्वरे
रिपोः वध अर्थम् त्वरितो यथा अंतकः |
अचूचुदत् सारथिम् उन्नदन् पुनर्
महाबलो मेघ इव अश्म वर्षवान् ॥

He whose voice is thunderous and whose rancour escalated speedily, and who is hastening forward like the Terminator intending to destroy his enemy, that Khara repeatedly hurried the charioteer shouting at him loudly like a overwhelming cloud that is going to storm stones.

pra vR^iddha manyuH = speedily, escalating, rancour; khara svare = having harsh - thunderous, voice; kharaH = Khara; ripoH vadha artham = enemy, killing, intending to; antakaH yathaa = Terminator, as with; tvaritaH = hastening; ashma varSavaan = having stones, storm; mahaa balaH = overwhelming; megha iva = a cloud, like; saarathim = at charioteer; punaH = again - repeatedly; ut nadan = loudly, shouting at; acuucudat [a cuu cudat] = hurried up.

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे द्वा विंशः सर्गः

Sarga 23

3.23.1

तत् प्रयातम् बलम् घोरम् अशिवम् शोणित उदकम् |
अभ्यवर्षत् महा मेघः तुमुलो गर्दभ अरुणः ॥

A massy and tumultuous ass-coloured cloud rained ill-omened bloody water while that fiendish force is advancing.

gardabha aruNaH = ass-like [greyish,] in colour; tumulaH = tumultuous; mahaa meghaH = massy, cloud; prayaatam tat ghoram balam = advancing that, fiendish, army of Khara; a shivam = ill-omened; shoNita udakam = blood, waters; abhyavarSat = rained.

3.23.2

निपेतुः तुरगाः तस्य रथ युक्ता महाजवाः |
समे पुष्पचिते देशे राजमार्गे यदृच्छ्हया ॥

The highly speedy horses paired to Khara's chariot have tottered in a trice, even though that place on the highway is with even surface and spread with flowers.

ratha yuktaa = to chariot, paired; mahaa javaaH tasya turagaaH = highly, speedy, his, horses; raaja maarge = royal, road [high way]; puSpa cite = with flowers, overspread; same deshe = on even [surface,] at places; yadR^icChayaa nipetuH = in a trice, fallen [tottered.]

3.23.3

श्यामम् रुधिर पर्यन्तम् बभूव परिवेषणम् |
अलात चक्र प्रतिमम् प्रतिगृह्य दिवाकरम् ॥

Capturing the sun a blackish corona with blood-red outer circle has formed and nested around it like the fiery ring formed by circling a fireball.

divaakaram = sun; prati gR^ihya [pari gR^ihya] = on capturing; shyaamam = blackish; rudhira paryantam [pari antam] = blood-red, at edges - a corona; alaata cakra pratimam = fireball, circle of, in shape; pari veSaNam = a nest nested around; babhuuva = became - formed.

This sort of corona can be seen during the total eclipse of sun where a black corona with red tinged glow forms around the eclipsed sun. This circling of fireball handheld on a sling is there even today, and it is performed before marriage processions or such other events as a daring sport.

3.23.4

ततो ध्वजम् उपागम्य हेम दण्डम् समुच्छ्ह्रितम् |
समाक्रम्य महाकायः तस्थौ गृध्रः सुदारुणः ॥

Then, nearing the golden shaft of the flag of the chariot with a very lofty flagstaff, an awful eagle with massive body occupied and perched atop of that golden shaft.

tataH = then; mahaa kaayaH = massive, bodied; su daaruNaH gR^idhraH = very, awful, eagle; hema daNDam = golden, shaft; sam ucChritam = very, lofty one; dhvajam upaagamya = flag, nearing at; [hema daNDam = golden shaft]; sam aakramya = well, occupying; tasthau = seated.

3.23.5

जनस्थान समीपे च समाक्रम्य खर स्वनाः |
विस्वरान् विविधान् च चक्रुः मांस आदा मृग पक्षिणः ॥

Cacophonous and carnivorous predators and vultures took over the nearby places of Janasthaana and they made raucous sounds of many kinds.

khara svanaaH = cacophonous, voiced ones; maamsa aadaa= flesh, eating - carnivorous; mR^iga pakSiNaH = animals [predators,] birds - vultures; janasthaana samiipe sam aakramya = Janasthaana, nearby, took over; vi vidhaan = many, kinds of; vi svaraan = out of, tune - raucous sounds; cakruH = made.

3.23.6

व्याजह्रुः च पदीप्तायाम् दिशि वै भैरव स्वनम् |
अशिवा यातुधानानाम् शिवा घोरा महास्वनाः ॥

Turning towards the stretch scorched by the sun, fearsome and loud noised jackals have howled emitting awful sounds, that which is inauspicious to the demons.

ghoraa mahaa svanaaH shivaa = fearsome, loud, noised, jackals; abhi diiptaayaam dishi = very, [by sun] scorched, in direction, towards that stretch; bhairava svanam = [emitting] awful, sounds; yaatudhaanaanaam = to demons; a shivaa vyaajahruH = not, auspicious, made know - they howled.

3.23.7

प्रभिन्नगजसंकाशतोयशोणितधारिणः | - यद्वा -
प्रभिन्न गज संकाश तोय शोणित धारिणः |
आकाशम् तत् अनाकाशम्
चक्रुः भीम अंबु वाहकाः॥

Then frightening clouds similar to bursting mountains carrying bloodlike water have rendered the firmament less of leeway.

pra bhinna gaja [giri] samkaasha = verily, bursting, elephant [mountain,] similar - burst mountains, or, elephants coving the sky ; toya shoNita dhaariNaH = waters, bloodlike, carrying; bhiimaaH ambu vaahakaaH = frightening, water, carriers [clouds]; tadaa = then; aakaasham = that, sky; an aakaasham cakruH = less, leeway, made as.

3.23.8

बभूव तिमिरम् घोरम् उद्धतम् रोम हर्षणम् |
दिशो वा प्रदिशो वा अपि सुव्यक्तम् न चकाशिरे ॥

There chanced an abominable, cataclysmic, hair-raising darkness whereby the milieus or inter-milieus are not very clearly brightened.

ghoram uddhatam roma harSaNam = abominable, upheave - cataclysmic, hair, raising; timiram = darkness; babhuuva = became; disha vaa pradishaH vaa api = in milieus, or, inter, milieus, or, even; su vyaktam na cakaashire = very, clearly, not, brightened.

3.23.9

क्षतज आर्द्र सवर्णाभा संध्या कालम् विना बभौ |
खरम् च अभिमुखम् नेदुः तदा घोरा मृगाः खगाः ॥कंक गोमायु गृध्राः च चुक्रुशुः भय संशिनः |

An untimely eventide glistened with a colour similar to the one drenched in blood, and then horrendous brutes and birds have clamoured facing Khara directly, and the vultures, jackals and eagles too have screamed portending danger. [3-23-9, 10a]

9, 10a. kaalam vinaa = time, without - untimely; kSataja aardra sa varNa abhaa = blood, drenched, similar, in colour, with hue of - similar to the hue and colour of blood wet object; sandhyaa = eventide; babhau = glistened; tadaa = then; ghoraa mR^igaaH = horrendous, brutes; khagaaH = birds; kharam abhi mukham = at Khara, towards, facing; neduH = clamoured; kanka gomaayu gR^idhraaH ca = vultures, jackals, eagles, also; bhaya samshinaH cukrushuH = danger, portending, screamed.

3.23.10

नित्या अशिव करा युद्धे शिवा घोर निदर्शनाः ॥नेदुः बलस्य अभिमुखम् ज्वाल उद्गारिभिः आननैः
|

Jackals, that too female jackals, are always the agents of inauspiciousness in wars with demonstrable calamities brought forth by their portending howling, and such jackals have now howled in front of Khara's army with their snouts spewing blazes.

yuddhe = in war; nityaa a hiva karaa = always, not, auspicious, causers of - agents of; ghora nidarshanaaH = calamities, demonstrable for [foretellers]; shivaa = [female] jackals; jvaala udgaaribhiH aananaiH = blazes, spewing, with snouts; balasya abhimukham neduH = forces, in front of, howled.

3.23.11

कबन्धः परिघ आभासो दृश्यते भास्कर अंतिके ॥जग्राह सूर्यम् स्वर्भानुः अपर्वणि महाग्रहः |
प्रवाति मारुतः शीघ्रम् निष्प्रभो अभूत् दिवाकरः ॥

A spherical object like that of a human trunk is revealed near at the sun, while the sun is rendered shineless as though Rahu, the great eclipsing-planet, has eclipsed him inopportunely, and the wind too whirled frantically. [3-23-11b, 12]

11b, 12. bhaaskara antike = sun, near at; parigha aabhaasaH = club like - spherical object, in shape; kabandhaH = human trunk; dR^ishyate = is revealed; mahaa grahaH = great, planet; svarbhaanuH = Rahu, [the eclipsing planet]; jagraaha suuryam = captured, the sun; maarutaH shiighram pravaati = wind, swiftly, blew - frantically whirled; divaakaraH niS prabhaH abhuut = sun, without, shine, became.

3.23.13

उत्पेतुः च विना रात्रिम् ताराः खद्योतन प्रभाः |
संलीन मीन विहगा नलिन्यः शुष्क पंकजाः ॥तस्मिन् क्षणे बभूवुः च विना पुष्प फलैः द्रुमाः |

Stars sprang up with the brilliance of fireflies though it is not night, and at that moment fishes and waterfowls stood still in lakes, lotuses have dried up, flowers and fruits have dropped from trees as though it is night. [3-23-13, 14a]

13, 14a. kha dyotana prabhaaH = sky, illuminators, with brilliance of - with the brilliance equalling that of fire-flies; taaraaH = stars; vinaa raatrim = without, night nightfall; utpetuH = sprang up - seen; tasmin kSaNe = it that, moment; samliina miina vihagaa = merged - stood still, fishes, waterfowls - that have; nalinyaH = lakes; shuSka pankajaaH = with dried-up, lotuses - they became; drumaaH vinaa puSpa phalaiH babhuuvuH = trees, without, fruits, flowers, became - dropped of from trees.

3.23.14

उद्धूतः च विना वातम् रेणुः जलधर अरुणः ॥चीची कूचि इति वाश्यन्तो बभूवुः तत्र सारिकाः |

Without any puffing of wind dust in brownish-red colour is heaved up, and there the songbirds like Maina started to twitter as 'cii cii kuu cii'. [3-23-14b, 15a]

14b, 15a. vinaa vaatam = without, wind [puffing]; jala dhara aruNaH = water, carrier [like the colour of such clouds,] reddish-brown; reNuH = dust; uddhuutaH = is shoved up; tatra = there; saarikaaH = Sharika birds [Maina, Gracula Reliosa]; cii cii kuu cii = cii, cii, kuu, cii; iti = thus as; vaashyantaH babhuuvuH = twittering, they became - they are confused.

The expression cii cii kuu cii is an onomatopoetic expression for the twittering of birds.

3.23.15

उल्काः च अपि स निर्घोषा निपेतुः घोर दर्शनाः ॥प्रचचाल मही च अपि स शैल वन कानना |

Meteors horrible in their look have fallen down thunderously, and even the earth together with its mountains, woods and forests quaked shakily. [3-23-15b, 16a]

15b, 16a. ghora darshanaaH = horrible, in look; sa nir ghoSaa = with, outgoing, sound - thunderously; ulkaaH ca api = meteors, also, even; nipetuH = fell down; sa shaila vana kaananaa = with, mountains, woods, forests; [sarvaa] mahii ca api = [entire] earth, also, even; pracacaala [pra ca caala] = verily, shakily, quaked.

3.23.16

खरस्य च रथस्थस्य नर्दमानस्य धीमतः ॥प्राकंपत भुजः सव्यः स्वरः च अस्य अवसज्जत |

He who is raving while sitting in his chariot that clever Khara's left shoulder thrilled excessively, and his voice too quavered. [3-23-16b, 17a]

16b, 17a. ratha sthasya = in chariot, staying; nardamaanasya dhiimataH = while raving, clever one; kharasya = of Khara; savyaH bhujaH = left, shoulder; praa kampata = excessively, thrilled; asya svaraH ca = his, voice, also; ava sajjata = down, slacked - quavered.

3.23.17

स अस्रा संपद्यते दृष्टिः पश्यमानस्य सर्वतः ॥ललाटे च रुजो जाता न च मोहात् न्यवर्तत |

While he is seeing everywhere his eyes spawned tears for no good reason, his forehead ached, but he did not retrace his steps owing to his own vanity. [3-23-17b, 18a]

17b, 18a. sarvataH pashyamaanasya = everywhere, while seeing; [asya = his]; dR^iSTiH = sight - eyes; sa asraa sampadyate = is with, tears, obtained [eyes spawned tears]; lalaaTe ca = on forehead, also; ruja jaataa = ache, is born - occurred; mohaat = owing to imprudence - by vanity; na ca = not, also; niaavartata [ni aa vartata = back, towards, proceeded] = he did not turn back.

3.23.18

तान् समीक्ष्य महोत्पातान् उत्थितान् रोम हर्षणान् ॥अब्रवीत् राक्षसान् सर्वान् प्रहसन् स
खरः तदा |

On observing those worst auguries stemming up at that moment with hair-raising nature, Khara laughed them off and said this to all of the demons. [3-23-18b, 19a]

18b, 19a. saH kharaH = he, that Khara; tadaa utthitaan = then - at that moment, stemmed up; taan roma harSaNaan = them, hair, raising ones; mahaa utpaataan = worst, auguries; samiikSya = observing; prahasan = laughing off; sarvaan raakSasaan abraviit = to all, demons, said.

3.23.19

महा उत्पातान् इमान् सर्वान् उत्थितान् घोर दर्शनान् ॥न चिंतयामि अहम् वीर्यात् बलवान् दुर्बलान्
इव |

"These awful auguries with their horrible nature have arisen, but owing to my own valour I am unbothered about all of them as with a mighty one unworried of the mightless. [3-23-19b, 20a]

19b, 20a. utthitaan = uprisen - cropped up; ghora darshanaan = horrible, appearing [in their nature]; imaan mahaa utpaataan = these, awful, auguries; sarvaan = all of them; aham = I; viiryaat = owing to [my own] valour; balavaan dur balaan iva = mighty one [is unworried of,] not, mighty one [mightless one,] as with; na cintayaami = I am not, thinking - I am unbothered.

3.23.20

तारा अपि शरैः तीक्ष्णैः पातयेयम् नभः तलात् ॥मृत्युम् मरण धर्मेण संक्रुद्धो योजयामि अहम्
|

"With the excruciating arrows of mine I can hurtle stars from the face of sky, and if highly infuriated, I can even enjoin mortality to Death himself. [3-23-20b, 21a]

20b, 21a. aham = I; taaraa api = stars, even; sharaiH tiikSNaiH = with arrows, excruciating; nabhaH talaat paatayeyam = from sky's, plane, make to fall [strike to fall - hurtle]; sam kruddhaH = highly, infuriated; mR^ityum = to Death; maraNa dharmeNa = with death's, disposition with mortality; yojayaami = I can enjoin.

3.23.21

राघवम् तम् बल उत्सिक्तम् भ्रातरम् च अस्य लक्ष्मणम् ॥अहत्वा सायकैः तीक्ष्णैः न उपावर्तितुम्
उत्सहे |

"I am reluctant to return without killing that Rama, a haughty one by his might, together with his brother Lakshmana, with my incisive arrows. [3-23-21b, 22a]

21b, 22a. bala utsiktam = by might, enthused - haughty; tam raaghavam = that, Raghava; asya bhraataram lakSmaNam ca = his, brother, Lakshmana, too; tiikSNaiH saayakaiH = with incisive, arrows; a hatvaa = without, killing; upaavartitum [upa aa vartitum] = to return; na utsahe = not, enthusiastic - reluctant.

3.23.22

यन् निमित्तम् तु रामस्य लक्ष्मणस्य विपर्ययः ॥सकामा भगिनी मे अस्तु पीत्वा तु रुधिरम् तयोः
|

"In whose respect both Rama and Lakshmana behaved perversely, let that sister of mine be contented in drinking the blood of those two. [3-23-22b, 23a]

22b, 23a. raamasya lakSmaNasya = Rama's, Lakshmana's; vi paryayaH = mis, behaviour - perverse of them; yat nimittam = in whose [Shuurpanakha's,] respect; sa [me] bhaginii = she, [my] sister; tayoH = of those two; rudhiram piitvaa = blood, on drinking; sa kaamaa astu = fulfilled, desire - contented, let her be.

3.23.23

न क्वचित् प्राप्त पूर्वो मे संयुगेषु पराजयः ॥युष्माकम् एतत् प्रत्यक्षम् न अनृतम् कथयामि
अहम् |

"No defeat has chanced on me in combats at anytime and anywhere, that to you all is obvious and I tell no untruth. [3-23-23b, 24a]

23b, 24a. me samyugeSu = to me, in combats; kvacit paraajayaH na praaptaH puurvaH = anywhere, defeat, not, chanced, earlier; etat yuSmaakam pratyakSam = that is, to you all, obvious; aham an R^itam = I am, un, truth; na kathayaami = not, telling.

3.23.24

देव राजम् अपि क्रुद्धो मत्त ऐरावत गामिनम् ॥वज्र हस्तम् रणे हन्याम् किम् पुनः तौ च मानुषौ
|

"If I am infuriated I can eliminate even the king of gods, wielder of Thunderbolt and a trekker on ruttish elephant Iravata, namely Indra in a war, then why talk about these two humans." Thus Khara addressed his troops. [3-23-24b, 25a]

24b, 25a. kruddhaH = if I am in fury; matta airaavata gaaminam = ruttish, Iravata elephant, going on - treks; vajra hastam = Thunderbolt, wielder; deva raajam api = god's, king [Indra,] even; raNe hanyaam = in war, I kill; tau ca [ku] maanuSau = those two, are but, [base] humans; kim punaH = why, [speak of] again.

3.23.25

सा तस्य गर्जितम् श्रुत्वा राक्षसाअनाम् महा चमूः ॥प्रहर्षम् अतुलम् लेभे मृत्यु पाश अवपाशिता
|

On hearing that thundering speech of Khara that sizeable army of demons which is tied down by the noose of death obtained an incomparable rejoice. [3-23-25b, 26a]

25b, 26a. mR^ityu paasha ava paashitaa = death's, by noose, tied, down; saa mahaa camuuH raakSasaaanaam = that, sizable, army, of demons; tasya garjitam shrutvaa = his [Khara's,] thundered [speech,] on hearing; a tulam = not, comparable; pra harSam lebhe = rejoice, they obtained.

3.23.26

समेयुः च महात्मानो युद्ध दर्शन कांक्षिणः ॥ऋषयो देव गन्धर्वाः सिद्धाः च सह चारणैः |

Then desiring to see the war of Khara with Rama, great-souls like sages, gods, gandharva-s along with carana-s and siddha-s have come together in firmament. [3-23-26b, 27a]

26b, 27a. mahaa aatmaanaH = great souls; R^iSayaH deva gandharvaaH = sages, gods, gandharva-s; siddhaaH ca saha caaraNaiH = siddha-s, also, with, carana-s; yuddha darshana kaankSiNaH = war, see, desiring to; samiiyuH = came together [in firmament.]

3.23.27

समेत्य च ऊचुः सहिताः ते अन्यायम् पुण्यकर्मणः ॥स्वस्ति गो ब्राह्मणेभ्यो अस्तु लोकानाम् ये
च सम्मताः |

On gathering at a place those great souls met one another and said, "let good betide cows, Brahmans and those that are held respectful by the people at large." [3-23-27b, 28a]

27b, 28a. puNya karmaNaH = of pious, deeds; te = those; sametya = gathering at a place; anyaH anyam = other, to other [with one another]; sahitaaH = on meeting; go braahmaNebhyaH = for cows, Brahmans; ye lokaanaam sam mataaH = those, who by people, are respected; to them; svasti astu = good, may betide; [uucuH = said.]

3.23.28

जयताम् राघवो युद्धे पौलस्त्यान् रजनी चरान् ॥चक्रहस्तो यथा विष्णुः सर्वान् असुर सत्तमान्
|

"Let Raghava triumph over these mighty night walkers from the lineage of Pulastya, as with Vishnu who once conquered all the mighty demons in war." So said celestials to one another.

cakra hastaH viSNuH = dic, handler, Vishnu; yuddhe sarvaan asura sattamaan = in war, all, demons, mighty ones; yathaa = as with, as Vishnu dealt with demons; raaghavaH = Raghava [sankhye = in war]; rajanii caraan paulastyaan = [these] night walkers, belonging to Pulastya dynasty; jayataam = shall triumph over.

3.23.29

एतत् च अन्यत् च बहुशो ब्रुवाणाः परम ऋषयः ॥जात कौतूहलात् तत्र विमानस्थाः च देवताः |
ददृशुर्
वाहिनीम् तेषाम् राक्षसानाम् गत आयुषाम् ॥

While the great sages are speaking about this and many other topics, they and the gods abiding in their aircrafts have inquisitively seen the flow of army of demons, whose longevity is now beyond hope.

etat ca anyat ca bahushaH = this, also, other, also, a good many topics; bruvaaNaaH parama R^iSayaH = while speaking, great, sages; tatra vimaana sthaaH = there, in aircrafts, abiding in; devataaH ca = gods, also; jaata kautuuhalaat = originated, inquisitiveness; gata aayuSaam = those with lapsed - beyond hope, longevity; teSaam raakSasaanaam = their, of demons; vaahiniim dadR^ishuH = [flow of] army, they saw.

3.23.31

रथेन तु खरो वेगात् सैन्यस्य अग्रात् विनिःसृतः |
श्येनगामी पृथुग्रीवो यज्ञशत्रुः विहंगमः ॥दुर्जयः करवीराक्षः परुषः कालकार्मुकः |
हेममाली महामाली सर्पाअस्यो रुधिराशनः ॥द्वादश
एते महावीर्याः प्रतस्थुः अभितः खरम् |

Khara speedily bolted in his chariot to the van of his legions, and on seeing that demon Khara going in front other important demons too rushed to fore. They are Shyenagaami, Prithugviira, Yajnashatru, Vihamgama and also Durjaya, Karaviiraaksha, Parusha, Kaalakaarmuka, Hemamaali, Mahaamaali, Sarpaasya, Rudhiraaksha. These twelve highly valorous demons cruised in a semicircle around Khara.

kharaH rathena vegaat = Khara, by chariot's, speed; sainyasya agraat viniHsR^itaH = to army's, van of, bolted out; one additional foot: tam dR^iSTvaa raakshasam bhuuyo raakshasaascha vinihsR^itaaH = him, on seeing, the demon Khara, then, demons, also, rushed out.] shyenagaamii pR^ithugriivaH yaGYashatruH vihangamaH = Shyenagaami, Prithugviira, Yajnashatu, Vihamgama durjayaH karaviiraakSaH paruSaH kaalakaarmukaH = Durjaya, Karaviiraaksha, Parusha, Kaalakaarmuka; hemamaalii mahaamaalii sarpaaasyaH rudhiraashanaH = Hemamaali, Mahaamaali, Sarpaasya, Rudhiraaksha; mahaa viiryaaH = great, vigorous ones; ete = these are; dvaa dasha = two, ten [twelve demons]; kharam abhitaH pratasthuH = Khara, around - in a semicircle, cruised.

3.23.33

महाकपालः स्थूलाक्षः प्रमाथी त्रिशिराः तथा |
चत्वार एते सेना अग्रे दूषणम् पृष्ठतो अन्वयुः ॥

Likewsie Mahakapaala, Stuulaaksha, Pramaathii, Trishira are the four commanders of demonic forces and they followed Duushana marching at his behind.

mahaakapaalaH sthuulaakSaH pramaathii trishiraaH tathaa = Mahakapaala, Stuulaaksha, Pramaathii, Trishira, likewise; ete catvaara = these, four; senaa agre [senaanyaH = forces, at fore [army commanders]; duuSaNam pR^iSThataH anvayuH = Duushana, at behind, followed.

3.23.34

सा भीम वेगा समर अभिकांक्षिणी
सुदारुणा राक्षस वीर सेना |
तौ राज पुत्रौ सहसा अभ्युपेता
माला ग्रहाणाम्
इव चन्द्र सूर्यौ ॥

That army of valiant demons which is highly execrable, infernally speedy, and readily inspirited for a battle quickly rushed towards those two princes, Rama and Lakshmana, as though a festoon of planets would rush towards the Moon and Sun so as to put them to rout.

bhiima vegaa = infernally, speedy; samara abhi kaamkshiNii = for battle, readily, interested in; su daaruNaa = highly, execrable; saa raakSasa viira senaa = that, demonic, valiant ones', army of; sahasaa = quickly; grahaaNaam maalaa iva = of planets, festoon, as if; candra suuryau = to Moon, Sun; tau raaja putrau abhi upetaa = at them two, princes, towards, rushed.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे त्रयो विंशः सर्गः

Sarga 24

3.24.1

आश्रमम् प्रति याते तु खरे खर पराक्रमे |
तान् एव औत्पातिकान् रामः सह भ्रात्रा ददर्श ह ॥

While fiercely valorous Khara proceeded towards Rama's hermitage, Rama along with his brother Lakshmana has indeed seen the very same auguries which have earlier appeared to Khara.

khara paraakrame khare = of fierce, valour, Khara; aashramam prati yaate tu = hermitage, towards, started, while; raamaH bhraatraa saha = Rama, brother, along with; autpaatikaan = auguries; taan eva = them, only [those that appeared to Khara]; dadarsha ha = seen, indeed.

3.24.2

तान् उत्पातान् महाघोरान् रामो दृष्ट्वा अति अमर्षण |
प्रजानाम् अहितान् दृष्ट्वा वाक्यम् लक्ष्मणम्
अब्रवीत् ॥

On looking at those very gruesomely bad omens, and perceiving them to be unpropitious to people, Rama spoke this sentence to Lakshmana.

mahaa ghoraan taan utpaataan dR^iSTvaa = very, gruesome, them, at bad omens, on looking at; [roma harSaNaan = hair raising ones]; dR^iSTvaa prajaanaam a hitaan = on seeing - perceiving them, for people, to be un, propitious to Lakshmana,; ati amarSaNaH = in high, resent; raamaH lakSmaNam vaakyam abraviit = Rama, sentence, said to.

3.24.3

इमान् पश्य महाबाहो सर्व भूत अपहारिणः |
समुत्थितान् महा उत्पातान् संहर्तुम् सर्व राक्षसान् ॥

"Oh, dextrous Lakshmana, for the complete elimination of all the demons these great indications have arisen, as though betokening the annihilation of all beings. See them.

mahaabaahuH = oh, dextrous brother; sarva bhuuta apahaariNaH = all, beings, that can annihilate; sarva raakSasaan = all, demons; sam hartum = complete, to eliminate; samutthitaan = arisen; imaan mahaa utpaataan = these, great, indications; pashya = you see.

3.24.4

अमी रुधिर धाराः तु विसृजंतो खर स्वनाः |
व्योम्नि मेघा निवर्तन्ते परुषा गर्दभ अरुणाः ॥

"On their part these clouds are hovering on the sky with stark reddish-grey tint, thunderously braying and copiously showering streams of blood.

rudhira dhaaraaH = blood, streams, but; vi sR^ijantaH = copiously showering; khara svanaaH = with braying, thunderous; paruSaa gardabha aruNaaH = stark, ass-like, in reddish-grey tint; amii meghaa tu = these, clouds, on their part; vyomni ni vartante = in skies, clouds, moving - hovering.

3.24.5

स धूमाः च शराः सर्वे मम युद्ध अभिनन्दिताः |
रुक्म पृष्ठानि चापानि विचेष्टन्ते विचक्षण ॥

"All my arrows too are incensed to fuming in an ecstasy towards a war, and dorsally gold-plated bows of mine are incessantly spurring to hook up those arrows, telling apart the impeding conflict.

yuddha abhi nanditaaH [mahaa yuddha abhinandinaH] = war, towards, ecstatic; sarve mama sharaaH = all, my, arrows; sa dhuumaaH ca = with, fumes, too - incensed to fuming; rukma pR^iSThaani caapaani = golden plated, at their backside, bows; vicakshaNa = telling apart; vi ceSTante [viveSTante] = verily, gesturing - incessantly spurring.

3.24.6

यादृशा इह कूजन्ति पक्षिणो वन चारिणः |
अग्रतो नः भयम् प्राप्तम् संशयो जीवितस्य च ॥

"Judging by the kind of wild birds that are shrieking here, danger is up ahead and coming upon us, along with uncertainty of our lives.

iha = here; vana caariNaH pakSiNaH = forest, moving, birds; yaa dR^ishaaH = in which sort of [birds]; kuujanti = [that are] shrieking; by that; naH agrataH bhayam praaptam = for us, up ahead, danger, is coming on; jiivitasya samshayaH ca = of lives, uncertainty, too.

3.24.7

संप्रहारः तु सुमहान् भविष्यति न संशयः |
अयम् आख्याति मे बाहुः स्फुरमाणो मुहुर् मुहुः ॥संनिकर्षे तु नः शूर जयम् शत्रोः पराजयम् |
सुप्रभम् च प्रसन्नम् च तव वक्त्रम् हि लक्ष्यते ॥

"This right hand of mine is indicating by its repeated throbbing that a critical and riotous conflict is going to occur, no doubt, but oh brave one, our victory and defeat to the enemies are also in vicinity, and for sure, your face is also appearing brightish and aglow, which itself is a good omen. [3-24-8]

7, 8. su mahaan sam prahaaraH tu bhaviSyati = very, great - critical riotous, conflict, for its part, will occur; na samshayaH = no, doubt; shuura = oh, brave one; muhuH muhuH = again, again; sphuramaaNaH = throbbing; ayam me baahuH = this, my, arm; sannikarSe = in the vicinity; naH jayam = our, victory; shatroH paraajayam = for enemies, defeat; aakhyaati = telling; tava vaktram = your, face; su prabham ca prasannam ca = well, glowing, also, brightened, also; lakSyate hi = appearing, for sure.

3.24.9

उद्यतानाम् हि युद्धार्थम् येषाम् भवति लक्ष्मणः |
निष्प्रभम् वदनम् तेषाम् भवति आयुः परिक्षयः ॥

"If the faces of those that are poised for a conflict loose lustre, deem that the death is looming large on their longevity too.

lakSmaNaH = Lakshmana; yuddha artham hi udyataanaam = for conflict, purpose of, indeed, who are poised for; yeSaam vadanam = whose, face; niS prabham bhavati = without, lustre, it becomes; teSaam = their; aayuH pari kSayaH bhavati = longevity, completely, dwindle, it will be - death looms large on their longevity.

3.24.10

रक्षसाम् नर्दताम् घोरः श्रूयते अयम् महाध्वनिः |
आहतानाम् च भेरीणाम् राक्षसैः क्रूर कर्मभिः ॥

"This nasty noise which we hear pertains to the uproar of demons, and even to the drumming of war drums by the demons of fiendish activities, and this is ear-splitting.

nardataam rakshasaam = uproar, of demons; raakshasaiH kruura karmabhiH = by demons, with fiendish, activities; aahataanaam bheriiNaam ca = drumming, war-drums, also; ghoraH = horrible - ear-splitting; ayam = this; mahaa dhvaniH = great - nasty, noise; shruuyate ca = is audible, also.

3.24.11

अनागत विधानम् तु कर्तव्यम् शुभम् इच्छ्हता |
आपदम् शंकमानेन पुरुषेण विपश्चिता ॥

"Preventive measures are to be effectuated for any imminent situation by any well-wishing person, or by a person with misgivings about a danger, or by a person of talent.

aapadam shankamaanena = danger, misgiving; shubham icChataa = by well, wisher; vi pashcitaa = verily, analysing one - by talented one; puruSeNa = by a person; an aagata vidhaanam = not, come yet - for imminent situation; kartavyam tu = procedure [preventive measures,] alone [be effectuated.]

The meaning can otherwise be rendered as: 'If any misgivings are caused by an imminent danger a well-wisher and intellectual person shall effectuate preventive measures...' but this becomes more self-centred and cannot become a maxim or axiom.

3.24.12

तस्मात् गृहीत्वा वैदेहीम् शर पाणिः धनुर् धरः |
गुहाम् आश्रय शैलस्य दुर्गाम् पादप संकुलाम् ॥

"Hence, wield your bow, keep arrows ready at hand, and taking Vaidehi with you seek shelter in a impassable cave of a mountain overgrown with trees.

tasmaat = therefore; vaidehiim gR^ihiitvaa = Vaidehi, on taking; shara paaNiH dhanur dharaH = arrows, [ready at] hand, bow, wielding; shailasya = of mountain; paadapa samkulaam = with trees, overgrown; durgaam guhaam aashraya = impassable, cave, take shelter.

3.24.13

प्रतिकूलितुम् इच्छ्हामि न हि वाक्यम् इदम् त्वया |
शापितो मम पादाभ्याम् गम्यताम् वत्स मा चिरम् ॥

"I wish you to gainsay me for this word of mine, my boy, have honour on my feet and be gone not before long.

idam vaakyam= this, word; tvayaa prati kuulitum = by you, to be gainsaid; na icChaami hi = not, I wish, indeed; vatsa = oh, boy; mama paadaabhyaam shaapitaH [asi = you are] = by my, pair of feet, you are sworn - have honour on my feet; gamyataam maa ciram = be gone, not, lately.

3.24.14

त्वम् हि शूरः च बलवान् हन्या एतान् न संशयः |
स्वयम् निहन्तुम् इच्छ्हमि सर्वान् एव निशाचरान् ॥

"You are a stalwart, a forceful one, and for sure you can eliminate them all, it is doubtless, but I long to eliminate all of the nightwalkers, personally" Rama said thus to Lakshmana.

tvam shuuraH ca = you, are a stalwart, also; balavaan = forceful one; etaan hanyaa hi = them [demons,] you can eliminate, for sure; na samshayaH = no, doubt; tu = but; sarvaan nishaacaraan eva = all of the, night-walkers demons, thus; svayam nihantum icChami = personally, to eliminate, I long to.

3.24.15

एवम् उक्तः तु रामेण लक्ष्मणः सह सीतया |
शरान् आदाय चापम् च गुहाम् दुर्गाम् समाश्रयत् ॥

When Rama said to him that way, Lakshmana picked up his bow and arrows, and together with Seetha he took shelter in an unreachable cave.

raameNa evam uktaH = by Rama, thus, one who is said; lakSmaNaH = Lakshmana; sharaan caapam ca = arrows, bow, also; aadaaya = on taking; saha siitayaa = along with, Seetha; durgaam guhaam samaashrayat = unreachable, in cave, took shelter.

This episode of sending away Seetha and Lakshmana has got three reasons in the complex of She-He-Me. 1] One is that this Seetha is to be sent away from that prospective battlefield, because Seetha is untrained for warfare like Rama's third mother Kaikeyi. Secondly, whenever Seetha is present we see no killings or slayings in Ramayana, because she, as Goddess Lakshmi, condones any sinner and accords salvation. As such, there may be a probability of not only hindering war, but there may be her blessing to every demon with a free passage to heaven, of which Rama becomes a helpless onlooker. 2] Second reason is that this Lakshmana is intolerant of any assault on his brother or sister-in-law and colloids head-on with the aggressors, which may lead Lakshmana up to Lanka to confront even Ravana. That being the snakily aggressive nature of Lakshmana, Rama bids him to go away before any happening, or any further dialogue is given to Lakshmana. 3] Third is that Rama is the first one to promise the sages and saints to eradicate demons for himself, for which Seetha nags him not to wage a causeless war. Therefore, if Rama is going to hide in any cave camouflaged by trees along with Seetha, and Lakshmana goes on warring, the very character of Rama is at stake. Thus, as promised to sages and saints Rama alone wanted to trigger off the elimination process of demons. That is why Rama breathes fresh air saying "good riddance" in next verse.

3.24.16

तस्मिन् प्रविष्टे तु गुहाम् लक्ष्मणे सह सीतया |
हन्त निर्युक्तम् इति उक्त्वा रामः कवचम् आविशत् ॥

On Lakshmana's entering into cave along with Seetha, Rama said to himself, "thank goodness, it is a good-idea!" and thus saying he donned his shield.

tasmin lakSmaNe = that, Lakshmana; siitayaa saha guhaam praviSTe tu = Seetha, along with, in cave, on entering, but; raamaH = Rama; hanta = thank goodness; nir yuktam = minus, with them - good riddance, good idea; iti uktvaa = thus, saying [to himself]; kavacam aavishat = armour, shield, entered - donned.

3.24.17

स तेन अग्नि निकाशेन कवचेन विभूषितः |
बभूव रामः तिमिरे महान् अग्निर् इव उत्थितः ॥

Well bedecked in a shield that has fire-like brilliance that Rama shone forth like a fumeless conflagration up-shot in utter darkness.

agni nikaashena = fire, in brilliance; tena kavacena vi bhuuSitaH = by that, armour, well, bedecked - which actually is a meaningless protection for Rama; saH raamaH = he, that Rama; timire utthitaH = in utter darkness, up-shot; vi dhuumaH = without, fumes; agniH iva = fire, as with; babhuuva = he became - shone forth.

3.24.18

स चापम् उद्यम्य महत् शरान् आदाय वीर्यवान् |
संबभूव अवस्थितः तत्र ज्या स्वनैः पूरयन् दिशः ॥

On raising his imposing bow and drawing arrows, that valorous Rama firmed up and stood there, filling all the directions with the tinny sounds of bowstring.

viiryavaan = valorous one; saH = he that Rama; mahat caapam udyamya = imposing bow, on raising up; sharaan aadaaya arrows, drawing up; jyaa svanaiH = bowstring, by sound of; dishaH puurayan = directions, while filling; tatra avasthitaH = there, he stood; sam babhuuva = he became - he firmed up.

3.24.19

ततो देवाः सगन्धर्वाः सिद्धाः च सह चारणैः |
समेयुः च महात्मनो युद्ध दर्शन कांक्षया ॥

Gods with gandharva-s and great-souled siddha-s along with carana-s have then met one another and came there aspiring to see the war.

tataH = then; sa gandharvaaH devaaH = with, gandharva-s gods; mahaatmanaH siddhaaH ca caaraNaiH saha = great-souls, siddha-s, carana-s, along with; yuddha darshana kaankshayaa = war, to see, aspiring to; sam eyuH ca = together, came, also.

3.24.20

ऋषयः च महात्मनो लोके ब्रह्मर्षि सत्तमाः |
समेत्य च ऊचुः सहिताः ते अन्योन्यम् पुण्य कर्मणः ॥

The great-souled sages and those that are known in worlds as eminent Brahma-sages, on their coming together those beings of pious exploits spoke to one another, among themselves.

mahaatmanaH R^iSayaH ca = great-souls, sages, also; loke brahmarSi sattamaaH = those that are there in worlds, Brahma-sages, eminent ones; puNya karmaNaH = those with pious, exploits; sametya = came together; anyaH anyam = other, to other [one another]; sahitaaH = on meeting; uucuH = they talked.

3.24.21

स्वस्ति गो ब्राह्मणानाम् च लोकानाम् च इति संस्थिताः |
जयताम् राघवो युद्धे पौलस्त्यान् रजनी चरान्
॥चक्र हस्तो यथा युद्धे सर्वान् असुर पु.ंगवान् |

"Let good betide cows, Brahmans and those people that are abiding in all the worlds. Raghava shall be victorious in the war over the clansmen of Sage Paulastya, the nightwalkers." Thus they talked among themselves.

21, 22a. go braahmaNebhyaH = for cows, Brahmans; ye lokaanaam sam sthitaaH = those, in worlds, well, abiding in; svasti astu = good, may betide; raaghavaH = Raghava [sankhye = in war]; rajanii caraan paulastyaan = [these] night walkers, belonging to Pulastya dynasty; jayataam = shall triumph over; cakra hastaH viSNuH = disc, handler, Vishnu; yuddhe sarvaan asura pungavaan = in war, all, demons, mighty ones; iti uucuH = thus, said.

3.24.22

एवम् उक्त्वा पुनः प्र ऊचुः आलोक्य च परस्परम् ॥चतुर्दश सहस्राणि रक्षसाम् भीम कर्मणाम् |
एकः च रामो धर्मात्मा कथम् युद्धम् भविष्यति ॥

Thus speaking they also well-said again, looking at each other "the demons of fiendish deeds are fourteen thousand in number and this virtue-souled Rama is solitary... what would be the result of this war!" Thus the sages discussed among themselves. [3-24-22b, 23]

22b, 23. evam uktvaa = thus, on saying; aalokya ca parasparam = on seeing, at each other; punaH pra uuchuH = again, they well, said; bhiima karmaNaam rakSasaam = of fiendish, deeds, demons [force is]; catur dasha sahasraaNi = four, ten, thousand [fourteen thousand]; dharmaatmaa raamaH ca ekaH = virtue-souled, Rama, also, one [only]; yuddham katham bhaviSyati = war, how, results in.

3.24.24

इति राजर्षयः सिद्धाः स गणाः च द्विजर्षभाः |
जात कौतूहलात् तस्थुर् विमानस्थाः च देवता ॥

Thus the assemblages of kingly-sages, siddha-s and the eminent Brahmans, along with gods that are staying in their aircrafts, tarried there in the firmament peering inquisitively at Rama.

raaja rSayaH = kingly-sages; sa gaNaaH siddhaaH = with, assemblages, siddha-s; dvija rSabhaaH = Brahmans, the eminent ones; vimaana sthaaH devataaH ca = on aircraft, staying, gods, also; jaata kautuuhalaat tasthuH = originated, inquisitiveness, tarried there.

3.24.25

आविष्टम् तेजसा रामम् स.ंग्राम शिरसि स्थितम् |
दृष्ट्वा सर्वाणि भूतानि भयात् विव्यथिरे तदा ॥

Immured in an aura of invincibility Rama is standing up to the war in its vanguard, and then on seeing at him all beings went into the throes of dread.

tadaa = then; sangraama shirasi sthitam = war's, head of [forefront,] standing up to; tejasaa aaviSTam raamam = by aura ]of invincibility,] immured, at Rama; dR^iSTvaa = on seeing; sarvaaNi bhuutaani = all, beings; bhayaat vivyathire [vi vyathire] = by dread, verily, in throes of.

3.24.26

रूपम् अप्रतिमम् तस्य रामस्य अक्लिष्ट कर्मणः |
बभूव रूपम् क्रुद्धस्य रुद्रस्य इव महात्मनः ॥

That nonesuch aspect of Rama whose deeds are unharmful to any, has become the aspect of wrathful supreme-souled Rudra.

a kliSTa karmaNaH = without, causing difficulties, lone with such deeds - Rama with unharmful deeds; tasya raamasya = that, Rama's; a pratimam ruupam = un, equalling [nonesuch,] aspect; kruddhasya = infuriated; mahaatmanaH = supreme-souled; rudrasya ruupam iva = Rudra's, aspect, as with; babhuuva = became.

The wrathful aspect of Rudra at the time of era ending has chanced on Rama to start the elimination of demonic clan and this is as observed by caaraNaa-s in firmament. caaraNaa-s are those divine beings that journey in heavens in their auspicious paths. Hanuma while jumping the ocean to Lanka treads the path of caaraNaa-s because their footpath is so auspicious. For this skaanda puraaNa has something to tell: rudra tejo vilasitam dR^iShTvaa raama kalebaram | sa~Nkham cakra shuulam ca pinaakam kheTam eva ca | khaTvaam ca ghanTaam Damaru baaNa paasha ankusham tathaa | caapam vajram khaDgam ca parashum traasa kaaraNam | jaya shriyam ca gangaam ca dadR^ishuH siddha caaraNaaH | skaandda puraaNa According to Maheshvara Tiirtha.

3.24.27

इति संभाष्यमाणो तु देव गंधर्व चारणैः |
ततो गंभीर निर्ह्रादम् घोर चर्म आयुध ध्वजम् ॥अनीकम्
यातुधानानाम् समन्तात् प्रत्यदृश्यत |
वीर आलापान् विसृजताम् अन्योन्यम् अभिगच्छ्हताम् ॥चापानि विस्फरयताम् जृंभताम् च अपि अभीक्ष्णशः |
विप्रघुष्ट स्वनानाम् च दुंदुभीम् च अपि निघ्नताम् ॥

While gods, gandharva-s, carana-s are conversing thus, then they have seen there the legions of the demons arriving from all over with boisterous noises, spouting cries of bravo, handling their grisly skins, shields, weaponry and war-flags, and onrushing at each other in disarray. With brassy twanging of bows, with the drumming of war drums, and even by their jumping, leaping and bouncing that area is filled with very loud and clamorous noise.

27, 28, 29. iti sam bhaaSyamaaNaH tu = thus, while conversing, but; deva gandharva caaraNaiH = by gods, gandharva-s, carana-s; tataH = then; gambhiira nirhraadam = with boisterous, noise; ghora [varama] carma aayudha dhvajam = having grisly, [shields] skin [shields,] weaponry, war-flags; yaatudhaanaanaam aniikam samantaat = of demons, legions, all over; pratyadR^ishyata = are seen [by gods]; viira aalaapaan visR^ijataam = bravo, cries, spouting out; anyonyam abhigacChataam [abhigarjataam] = at each other, rushing [bawling]; caapaani vispharayataam = with bows, making brassy noise; abhiikSNashaH = too much for; jR^imbhataam ca api = jumping by leaps and bounds, also, even; dundubhiim ca api = drums, also, even; nighnataam = while drumming vi pra ghuSTa = with verily, loud, clamorous; svanaanaam ca = with noise, also [filled the area.]

3.24.30

तेषाम् सुतुमुलः शब्दः पूरयामास तद् वनम् |
तेन शब्देन वित्रस्ताः श्वापदा वन चारिणः ॥दुद्रुवुः
यत्र निःशब्दम् पृष्ठतो न अवलोकयन् |

When highly brutish cacophony of demons started to fill the forest, that jangling even panicked the brutes ranging in that forest, and those beasts dashed off to other places where silence prevailed, without looking back. [3-24-30, 31a]

30, 31a. teSaam su tumulaH shabdaH = their, highly, brutish, noise; tat vanam puurayaamaasa = that, forest, started to fill; tena shabdena vi trastaaH = by that, noise, verily, panicked; vana caariNaH = forest, ranging; shvaapadaa = brutes; yatra = where; niH shabdam = without, noise - silence is there; to there; pR^iSThataH na avalokayan = at back, not, looking; dudruvuH = dashed off.

3.24.31

तत् च अनीकम् महावेगम् रामम् समनुवर्तत ॥घृत नाना प्रहरणम् गंभीरम् सागरोपमम् |

And that foolhardy army of demons which in simile is like an unnavigable ocean steered towards Rama handling many assault weapons. [3-24-31b, 32a]

31b, 32a. mahaa vegam = highly, speedy - temerarious; ghR^ita naanaa praharaNam = taking, many, assault weapons; gambhiiram saagara upamam = unfathomable - unnavigable [tumultuous,] ocean, in simile; tat aniikam = that, army; raamam = towards Rama; sam anu vartata [sam upa sarpata] = well, near to, steered.

3.24.32

रामो अपि चारयन् चक्षुः सर्वतो रण पण्डितः ॥ददर्श खर सैन्यम् तत् युद्ध अभिमुखो गतः |

Casting his sight all-over even that war-expert Rama has seen that army of Khara lunging at a conflict. [3-24-32b, 33a]

32b, 33a. raNa paNDitaH = war, expert - Rama; raamaH api = Rama, even; cakSuH sarvataH caarayan = eyes [sight,] all over, spreading - casting; yuddha abhi mukhaH gataH = war, towards, going - lunging at; tat khara sainyam dadarsha = that, Khara's, army, [Rama] has seen.

3.24.33

वितत्य च धनुर् भीमम् तूण्याः च उद्धृत्य सायकान् ॥क्रोधम् आहारयत् तीव्रम् वधार्थम् सर्व
रक्षसाम् |

Rama stretched his awesome bow to examine the taut of bowstring, and even whipped arrows out of quiver, and then adopted a mask of extreme wrath to eliminate all the demons.

bhiimam dhanuH vitatya ca = awesome, bow, on stretching, also; tuuNyaaH saayakaan uddhR^itya ca = from quiver, arrows, on whipped out; sarva rakSasaam vadhaartham = all, demons, to eliminate; tiivram krodham aahaarayat = extreme, wrath, he called forth - [adopted a mask.]

Rama has no built-in feature of ire or wrath. He has to whip it up at times to show divine fury as a mask. From the start Vishnu is changing get-ups and when Milky Ocean was churned, He became Mohini, and from then on his role-play is continuous in al the incarnations. As said in Bala Kanda 1-1-18: kaalaagni sadR^ishaH krodhe 'resembles like fierce fire in anger...' thus it is a resemblance, not an actuality, even that is unbearable for a glance. atha yuddha samudyata yaatudhaanaanidhaanaaya satvaram udagra kopam aaviShTasya pracaNDa anila dodhuuyamaana jvaalaakalaapa yugaanta anala kalpasya sakala jana duShprekShyasya - - dharmaakuutam Even now, on seeing Rama's unsightly aspect, should these demons fall prostrate before him, there would no loss to their lives. But Khara, as his name itself indicates that he has an asinine mentality, will not yield.

3.24.34

दुष्प्रेक्ष्यश्चाभवत्क्रुद्धोयुगान्ताग्निरिवज्वलन् - यद्वा -
दुष्प्रेक्ष्यः च अभवत् क्रुद्धो युगान्त
अग्निः इव ज्वलन् ॥तम् दृष्ट्वा तेजसा आविष्टम् प्राव्यथन् वन देवताः |

And when he is enraged and blazing he became frightful-looking like the blazing Fire at the end of era, and on seeing such a Rama when he is pervaded with conflagration like anger, the pastoral deities are very much annoyed.

kruddhaH = one who is enraged; that Rama; jvalan = while blazing; yuga anta agniH iva = era, ending, Fire, like, blazing; duS prekSyaH = un, sightly - frightful-looking; abhavat ca = he became, also; tejasaa aaviSTam = by conflagration, when pervaded; tam dR^iSTvaa = at him [Rama,] on seeing; vana devataaH = pastoral, deities; praa vyathan = very much, annoyed.

3.24.35

तस्य रुष्ट्स्य रूपम् तु रामस्य ददृशे तदा |
दक्षस्य इव क्रतुम् हन्तुम् उद्यतस्य पिनाकिनी ॥

The all-pacific aspect of that Rama then in his exasperation appeared to be like that of the all-ruinous Rudra, the wielder of bow called Pinaki, namely peaceful Shiva when enraged, at the time of Rudra's embarking on to ruin the Vedic ritual of Daksha Prajaapati.

tataH = then; ruSTsya tasya raamasya ruupam = exasperated, his, that Rama's, aspect; dakshasya kratum hantum = Daksha's, ritual, to destroy; udyatasya = embarked; pinaakinii iva = one who wields Pinaaka bow - namely Rudra, as with; dadR^ishe = appeared.

3.24.36

तत् कार्मुकैः आभरणैः रथैः च
तत् वर्माभिः च अग्नि समान वर्णैः |
बभूव सैन्यम् पिशित अशनिनाम्
सूर्य उदये नीलम् इव अभ्र जालम् ॥

That army of raw-flesh eaters with their bows, embellishments, and chariots, and also with their armours, all glittering with the dazzle of flaming fire, varied into a sky-blue coloured cluster of clouds on which the dazzling sunrays will be glittering at the dawning of the sun.

pishita ashaninaam tat sainyam = of raw-flesh, eaters, that, army; kaarmukaiH aabharaNaiH rathaiH ca = with bows, embellishments, chariots, also; agni samaana varNaiH = fire, equalling, in colour; tat [taiH] varmaabhiH ca = that, [with those,] armours, also; suurya udaye = of sun, at dawn time; niilam = blue-black; abhra jaalam [abhra bR^indam] = clouds, cluster of; iva = as with; babhuuva = became - varied.

The metaphor of cloud-clusters with the demons is to explain that the clouds will evaporate on the advent of fire-like sun at his dawn or rising of Rama to war. The night-walking demons have their powers increased in evening times and dwindled in morning. Thus their fire-like armours will cease to exist when the real Sun's fire [or fire of Rama's arrows] starts to flame, their bows cease to exits if the rainbow-giver comes in, and their flagging ensigns will cease with the ensigncy of raising sun in sky, and ill becomes of them, the evil-doers, after a short while.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चतुर् विंशः सर्गः

Sarga 25

3.25.1

अवष्टब्ध धनुम् रामम् क्रुद्धम् च रिपु घातिनम् |
ददर्श आश्रमम् आगम्य खरः सह पुरःसरैः ॥

Khara on arriving at the hermitage along with forerunning soldiers saw the enemy-eliminator and wrathful Rama holding fast to his bow.

kharaH puraHsaraiH saha = Khara, forerunning soldiers, along with; aashramam aagamya = at hermitage, on coming; avaSTabdha dhanum = at Rama, who is holding fast, bow; kruddham = wrathful one; ripu ghaatinam raamam ca = enemy, eliminator, also; dadarsha = has seen.

3.25.2

तम् दृष्ट्वा सगुणम् चापम् उद्यम्य खर निःस्वनम् |
रामस्य अभिमुखम् सूतम् चोद्यताम् इति अचोदयत् ॥

On seeing Rama that bawling Khara raised his string-taut bow that makes an ass-like braying twang, drove his charioteer crazy saying, "drive to the fore of that Rama..."

tam dR^iSTvaa = at him [Rama,] on seeing; khara niHsvanam = Khara, bawling [or, ass-like, braying bow]; sa guNam caapam udyamya = with, string-taut, bow, on raising up; raamasya abhimukham = to Rama's, fore; codyataam = let [chariot] be driven; iti suutam acodayat = thus, at charioteer, drove [him crazy.]

3.25.3

स खरस्य आज्ञया सूतः तुरगान् समचोदयत् |
यत्र रामो महाबाहुः एको धुन्वन् धनुः स्थितः ॥

On the orders of Khara the charioteer drove the horses to there where the mighty armed Rama is standing single-handedly while swaying his bow.

saH suutaH = that, charioteer; kharasya aaj~nayaa = Khara's, by order; mahaabaahuH ekaH raamaH = mighty armed one, single, Rama; yatra dhanuH dhunvan sthitaH = where he is, bow, while swaying, standing; to there; turagaan sam acodayat = horses, well, driven.

3.25.4

तम् तु निष्पतितम् दृष्ट्वा सर्वे ते रजनी चराः |
मुंचमाना महानादम् सचिवाः पर्यवारयन् ॥

On seeing Khara descending on Rama then all those nightwalkers who are the deputies of Khara encircled Khara venting out loud battle cries.

niSpatitam = who has fallen in - descended on; tam tu dR^iSTvaa = him, but - for their part, on seeing; sacivaaH te sarve rajanii caraaH = ministers - deputies, they, all, demons; mahaa naadam = with great, noise - battle cries; muncamaanaa venting out; pari avaarayan = around, encircled.

3.25.5

स तेषाम् यातुधानानाम् मध्ये रथः गतः खरः |
बभूव मध्ये ताराणाम् लोहिता.ंग इव उदितः ॥

Khara staying on his chariot in the thick of those demons appeared to be like coppery-red planet Mars up-shot in the thick of stars.

teSaam yaatudhaanaanaam madhye = of their, of demons, among; rathaH gataH saH kharaH = in chariot, staying, he, that Khara; taaraaNaam madhye = stars, in midst of; uditaH lohita anga = up-shot, copper, coloured bodied one - Mars; iva = like; babhuuva = became - shone forth.

3.25.6

ततः शर सहस्रेन रामम् अप्रतिम ओजसम् |
अर्दयित्वाअ महानादम् ननाद समरे खरः ॥

In his proneness to war then Khara assaulted that uniquely forceful Rama with a thousand arrows and blared a roaring battle cry.

tataH = then; kharaH samare = Khara, in combat - prone to a combat; shara sahasrena = with arrows, a thousand; a pratima ojasam = one with - not, paralleled [unique,] force; raamam = Rama is; ardayitvaaa = having assaulted; mahaa naadam nanaada = loud, battle cry, blared.

3.25.7

ततः तम् भीम धन्वानम् क्रुद्धाः सर्वे निशाचराः |
रामम् नाना विधैः शस्त्रैः अभ्यवर्षन्त दुर्जयम् ॥

All of those infuriated nightwalkers then incessantly rained diverse weapons on that invincibleRama who is handling a horrific bow.

tataH = then; sarve kruddhaaH nishaacaraaH = all, infuriated, nightwalkers; bhiima dhanvaanam = one with - horrific, bow; dur jayam = one impossible, to vanquish - invincible; tam raamam = at him, that Rama; naanaa vidhaiH shastraiH abhyavarSanta = with many, types, of weapons, much [incessantly] rained.

3.25.8

मुद्गरैः आयसैः शूलैः प्रासैः खड्गैः परश्वधैः |
राक्षसाः समरे रामम् निजघ्नू रोष तत्पराः ॥

Those demons that are already caught up with rancour bombarded Rama with bludgeons, lances, tridents, darts and hatchets.

raakSasaaH roSa tatparaaH = demons, to rancour, indulged - caught up; mudgaraiH aayasaiH shuulaiH praasaiH khaDgaiH parashvadhaiH = with bludgeons, lances, tridents, darts, hatchets; samare raamam nijaghnuu = in war, Rama, bombarded.

3.25.9

ते वलाहक संकाशा महाकाया महाबलाः |
अभ्यधावन्त काकुत्स्थम् रथैः वाजिभिः एव च ॥गजैः पर्वत
कूट अभैः रामम् युद्धे जिंघासवः |

Those massive bodied and exceptionally mighty demons came jostling like immense clouds in their eagerness to kill Rama in that war, while some mounted on chariots and horsebacks, and some more riding mountain-ridges like elephants rushed in on Rama. [3-25-9,10a]

9, 10a. valaahaka samkaashaa = immense-cloud, resembling - and jostling; mahaa kaayaa mahaa balaaH = massive bodied, exceptionally mighty ones; such as they are; te = those; rathaiH vaajibhiH eva ca = with chariots, horses, even, also; parvata kuuTa abhaiH gajaiH = mountain, ridges, similar, on elephants; yuddhe raamam jimghaasavaH = in war, Rama, eager to kill; kaakutstham abhyadhaavanta = towards Rama, they rushed in on.

3.25.10

ते रामे शर वर्षाणि व्यसृजन् रक्षसाम् गणाः ॥शैलेन्द्रम् इव धाराभिर् वर्षमाणा महाधनाः |

And those bands of demons have outpoured arrows on Rama, as with enormous black-clouds disemboguing torrents on a lofty mountain. [3-25-10b, 11a]

10b, 11a. te rakSasaam gaNaaH = those, of demons, bands of; raame = on Rama; varSamaaNaa = that which is raining; mahaa ghanaaH = enormous, black clouds; dhaaraabhiH = with discharge of torrents; shaila indram iva = on mountain, the best - lofty one, as with; shara varSaaNi = arrow, torrents; vyasR^ijan = outpoured.

3.25.11

सर्वैः परिवृतो रामो राक्षसैः कॄरदर्शिनैः ॥तिथिषु इव महादेवो वृतः पारिषदाम् गणैः |

When hemmed in with those grisly-looking demons Rama appeared like Rudra surrounded by his divine retinue called prathama gaNa-s, on certain days, whereupon he starts his all-destructive cosmic-dance. [3-25-11b, 12a]

11b, 12a. raamaH = Rama; sarvaiH raakshasaiH kR^Ira darshinaiH = by all, demons, by demons, grisly, in their appearance; mahaa devaH = supreme, deity [Rudra]; tithiSu = on [certain] days; paariSadaam gaNaiH vR^itaH iva = retinue, group of, surrounded, as with; pari vR^itaH = around, [Rama is] hemmed in.

3.25.12

तानि मुक्तानि शस्त्राणि यातुधानैः स राघवः ॥प्रतिजग्राह विशिखैः नदि ओघान् इव सागरः |

That Raghava has pre-empted those arrows discharged by the demons with his excruciatingly pointed arrows as an ocean would do with the river's onrush. [3-25-12b, 13a]

12b, 13a. saH raaghavaH = he, that Raghava; yaatudhaanaiH muktaani taani shastraaNi = by demons, discharged, those, arrows; saagaraH nadi oghaan iva = ocean, rivers', onrush, as with; vi shikhaiH = by verily, pointed [his arrows]; prati jagraaha = in turn, taken [pre-empted.]

3.25.13

स तैः प्रहरणैः घोरैः भिन्न गात्रो न विव्यथे ॥रामः प्रदीप्तैर् बहुभिर् वज्रैर् इव महा अचलः
|

Even if his body is gashed with those gruesome assault weapons Rama is not enfeebled, as with the enormous Mt. Meru that can withstand even if battered by very many highly blazing thunderbolts of Indra. [3-25-13, 14a]

13b, 14a. ghoraiH taiH praharaNaiH = gruesome one, with those, assault weapons; bhinna gaatraH san = gashed, bodied, even if; saH raamaH = he, that Rama; pra diiptaiH = highly, blazing; bahubhiH vajraiH = with very many, Thunderbolts; mahaa a calaH iva = enormous, not, moving one - mountain [Mt. Meru,] as with; na vi vyathe = not, at all, hurt - not rendered feeble.

3.25.14

स विद्धः क्षतज दिग्धः सर्व गात्रेषु राघवः ॥बभूव रामः सन्ध्य अभ्रैः दिवाकर इव आवृतः |

Bruised and bedaubed with blood on all his limbs that Rama of Raghu's dynasty took shape of the sun enshrouded by cloudscapes at eventide. [3-25-14b, 15a]

14b, 15a. viddhaH sarva gaatreSu = bruised, on all, limbs; kSataja digdhaH = with blood, bedaubed; raaghavaH = one from the dynasty of Raghu-s; saH raamaH = that, Rama; sandhya abhraiH aavR^itaH = of eventide, by cloudscapes, covered with; divaakara iva = sun, as like; babhuuva = became -shone forth.

Rama is not fading away like the evening sun but becoming more like blood red sun. The 'covering of blood' on his limbs suggests the covering of reddish flaring fire on all his limbs, as we say that evening sun is stained with blood and fire.

3.25.15

विषेदुर् देव गन्धर्वाः सिद्धाः च परम ऋषयः ॥एकम् सहस्रैः बहुभिः तदा दृष्ट्वा समावृतम् |

On seeing lone Rama beset by many demons, then the gods, celestials, saints and sublime-sages are dispirited. [3-25-15b, 16a]

15b, 16a. tadaa = then; bahubhiH sahasraiH samaavR^itam = many, thousands [of demons,] surrounded by; ekam dR^iSTvaa = single one, on seeing; deva gandharvaaH siddhaaH parama R^iSayaH ca = gods, celestials, saints, sages, also; viSeduH = are dispirited.

3.25.16

ततो रामः तु सुसंक्रुद्धो मण्डली कृत कार्मुकः ॥ससर्ज निशितान् बाणान् शतशः अथ सहस्रशः |

But Rama on becoming highly infuriated curved his bow to a full circularity on stretching the bowstring up to his ear, and then jetted out trenchant arrows in hundreds. Why hundreds? He surged them in thousands. [3-25-16b, 17a]

16b, 17a. tataH = then; raamaH tu = Rama, for his part; susamkruddhaH = becoming highly, infuriated; maNDalii kR^ita kaarmukaH = circularity, made [curved,] having bow; shatashaH = in hundreds; atha = why hundreds?; sahasrashaH = in thousands; nishitaan baaNaan sasarja = trenchant, arrows, jetted out.

3.25.17

दुरवारान् दुर्विषहान् कालपाश उपमान् रणे ॥मुमोच लीलया रामः कंकपत्रान् कांचन भूषणान् |

In that war Rama sportily discharged eagle-feathered arrows adorned in gold which are unstoppable and intolerable, and which in simile are the leads of Time-god. [3-25-17b, 18a]

17b, 18a. raamaH raNe = Rama, in that war; dur a vaaraan = impossible, not to, stop - unstoppable ones; dur vi sahaan = impossible, to verily, tolerate - intolerable ones; kaala paasha [daNDa] upamaan = Time's, lead [shaft,] in simile; kanka patraan = eagle, feathered; kaancana bhuuSaNaan = in gold, adorned; such arrows; mumoca liilayaa = discharged, sportily.

3.25.18

ते शराः शत्रु सैन्येषु मुक्ता रामेण लीलया ॥आददू रक्षसाम् प्राणान् पाशाः कालकृता इव |

Those arrows that are playfully discharged on the army of enemy have grabbed the lives of demons like the tethers flung by the Time-god. [3-25-18b, 19a]

18b, 19a. raameNa liilayaa = by Rama, playfully; shatru sainyeSu muktaa = on enemy's, army, discharged; te sharaaH = those, arrows; kaala kR^itaa paashaaH iva = by Time-god, made [flung,] tethers, as with; rakSasaam praaNaan aadaduu = demon's, lives, [arrows] grabbed.

3.25.19

भित्त्वा राक्षस देहान् ताम् ते शरा रुधिर आप्लुताः ॥अंतरिक्ष गता रेजुः दीप्त अग्नि सम तेजसः
|

On impaling the bodies demons, the arrows swamped in blood have gone into welkin, where they are aglow with flares equalling inflamed flames. [3-25-19b, 20a]

19b, 20a. te sharaa = those, arrows; taam raakSasa dehaan bhittvaa = their, demon's, bodies, on impaling; rudhira aaplutaaH = in blood, swamped; antarikSa gataa = into welkin, on going; diipta agni sama tejasaH = inflamed, flame, equal, with the flare; rejuH = shone forth.

The similitude between redness of blood and the redness of flaring fire is again suggested, as said at 3-25-14b, 15a above.

3.25.20

असंख्येयाः तु रामस्य सायकाः चाप मण्डलात् ॥विनिष्पेतुः अतीव उग्रा रक्षः प्राण अपहारिणः |

Innumerable and highly frightening arrows fusilladed from the nimbus of the bow of Rama that resulted as the filchers of the lives of demons. [3-25-20b, 21a]

20b, 21a. raamasya = Rama's; caapa maNDalaat = bow's, from nimbus - from circularly bent arrow; atiiva ugraaH = highly, frightening; rakSaH praaNa apahaariNaH = demons, lives, filchers of [resulted in]; a sankhyeyaaH = not, calculable; saayakaaH viniSpetuH [vi niS petuH = verily, out, fell] = fusilladed.

3.25.21

तैः धनूंषि ध्वज अग्राणि चर्माणि च शिरांसि च ॥बहून् स हस्त आभरणान् ऊरून् करि कर उपमान् |
चिछ्हेद रामः समरे शतशः अथ सहस्रशः ॥

In that war, shooting now with hundreds, and now with thousands of such arrows, Rama shredded those many bows, pinnacles of war-flags, armours and the like. And even shred are the heads of demons, along with their ornamented arms and thighs similar to the trunks of elephants. [3-25-21b, 22]

21b, 22. raamaH = Rama; samare = in that war; taiH = with such of them - arrows; shatashaH atha sahasrashaH = in hundreds, now, in thousands; dhanuumSi dhvaja agraaNi = bows, war-flags, pinnacles; carmaaNi ca = skins [armours,] also; shiraamsi ca = heads [of demons,] also; sa hasta aabharaNaan = with, hand, ornaments; bahuun = arms; kari kara upamaan = elephant's, trunk, similar; uuruun = thighs; ciCheda = shredded.

3.25.23

हयान् कांचन सन्नाहान् रथ युक्तान् स सारथीन् |
गजाम् च स गज आरोहान् स हयान् सारधिनः तदा ॥चिछ्हिदुः बिभिदुः च एव राम बाणा गुण च्युताः |
पदातीन् समरे हत्वा हि अनयत् यम सदनम् ॥

With the arrows flung from the bow-bowstring-nimbus of Rama, he indeed shredded and scraped the horses hitched with golden harnesses, and the chariots to which they are yoked, and even their charioteers. Likewise, he even ripped off the elephants along with their riders, and the horses along with their cavaliers. And on eliminating infantrymen in that war Rama led them to the abode of Yama, the Time-god. [3-25-23, 24]

23, 24. raama baaNaa [caapaat] guNa cyutaaH = Rama's, bow's, string, fallen from [with arrows]; kaancana sannaahaan = with golden, harnesses; ratha yuktaan = chariots, yoked to; sa saarathiin = with, charioteers; hayaan = horses; sa gajaam aarohaan = with, elephants, along with those that are riding; gajaam ca = elephants, also; ciChiduH bibhiduH ca eva hi = shredded, scrapped, also, thus, indeed; tadaa = likewise; sa hayaan saaradinaH = with, horses, cavaliers; padaatiin = infantrymen; samare hatvaa = in war, on killing; yama sadanam anayat = to Yama's, abode, led.

3.25.25

ततो नालीक नाराचैः तीक्ष्ण अग्रैः विकर्णिभिः |
भीमम् आर्त स्वरम् चक्रुः छ्हिद्यमाना निशाचराः ॥

While ripped to pieces with tubular arrows, with arrows made of iron, and with sharp-edged and crescent-tipped arrows those demons have let out disgusting cries of anguish.

tataH naaliika naaraacaiH = then, tubular arrows, iron arrows; tiikshNa agraiH = sharp, edged ones; vi karNibhiH = upturned, ears [crescent-tipped] arrow; Chidyamaanaa = while ripped to pieces; nishaacaraaH = nightwalkers; bhiimam aarta svaram cakruH = disgusting, anguish, cries, let out.

3.25.26

तत् सैन्यम् निशितैः बाणैः अर्दितम् मर्म भेदिभिः |
न रामेण सुखम् लेभे शुष्कम् वनम् इव अग्निना ॥

When those arrows that gore the critical parts are thus harrowing, that army is discomposed like a forest burnt to a cinder by wild-fire.

raameNa = by Rama; marma bhedibhiH = critical places, piercing ones; nishitaiH baaNaiH arditam = with sharp, arrows, when harrowed; tat sainyam = that, army; sukham vanam agninaa iva = dried-up - burnt to a cinder, forest, by wild fire, as with; shuSkam na lebhe = pleasure, not, they have taken - disquieted.

3.25.27

केचिद् भीम बलाः शूराः प्रासान् शूलान् परश्वधान् |
चिक्षिपुः परम क्रुद्धा रामाय रजनीचराः ॥

Some of the grotesquely sinewy and braving nightwalkers are highly enraged and dashed their darts, tridents, and hatchets towards Rama.

bhiima balaaH shuuraaH = grotesquely, sinewy, brave ones; kecit rajaniicaraaH = some, nightwalkers; parama kruddhaa = highly, enraged; praasaan shuulaan parashvadhaan = darts, tridents, hatchets; raamaaya cikSipuH = towards Rama, they dashed.

3.25.28

तेषाम् बाणैः महाबाहुः शस्त्राणि आवार्य वीर्यवान् |
जहार समरे प्राणान् चिच्छ्हेद च शिरो धरान् ॥

On fending off those weapons with his arrows that mighty armed and valorous Rama filched away their lives by shearing off their necks in that war.

mahaabaahuH = mighty armed Rama; viiryavaan = valorous one; samare = in war; baaNaiH = with arrows; teSaam shastraaNi aavaarya = their, weapons, on fending off; shiraH dharaan = head, holders - necks; cicCheda = sheared off, praaNaan jahaara ca = filched, lives, also.

3.25.29

ते छ्हिन्न शिरसः पेतुः छ्हिन्न चर्म शरासनाः |
सुपर्ण वात विक्षिप्ता जगत्याम् पादपा यथा ॥

Those demons crashed down to earth with their heads severed and shields and bows wrecked, like the trees strewn around on earth owing to the gust raised by Garuda, the Divine Eagle, when he takes a sudden flight in heavens.

te = those demons; Chinna shirasaH = with severed, heads; Chinna carma shara aasanaaH = wrecked, shields, bows; suparNa vaata vikshiptaa = by Garuda, Divine-eagle, its gust, strewn around; paadapaa yathaa = trees, as with; jagatyaam petuH = on earth, crashed down.

3.25.30

अवशिष्टाः च ये तत्र विषण्णाः ते निशाचराः |
खरम् एव अभ्यधावन्त शरणार्थम् शर आहताः ॥

Those nightwalkers that are battered by those arrows and remaining there, they desperately rushed towards Khara alone seeking shelter.

tatra avashiSTaaH = there, remaining; ye nishaacaraaH = those, nightwalkers, even; shara aahataaH = by arrows, battered; viSaNNaaH ca = desperately, also; kharam eva = to Khara, alone; sharaNa artham abhyadhaavanta = for shelter, seeking, rushed.

3.25.31

तान् सर्वान् धनुर् आदाय समाश्वास्य च दूषणः |
अभ्यधावत सुसंक्रुद्धः क्रुद्धः [रुद्रम्] क्रुद्ध इव
अन्तकः ॥

Comforting all of them and taking his bow, very highly infuriated Duushana rushed towards that infuriated Rama like the furious Eliminator Yama. That highly infuriated Duushana rushed towards Rama as highly infuriated Yama rushes towards Rudra, where Rudra being the ultimate eliminator himself, angry rush of Yama towards Rudra is therefore futile.

duuSaNaH = Duushana; taan sarvaan = them, all; samaashvaasya= on comforting; [punaH = again]; aadaaya = on taking them; su sam kruddhaH antakaH = very, highly, infuriated, Terminator; [rudram] iva = [to Rudra,] as with; dhanuH aadaaya = bow, taking; kruddham = infuriated - Rama;[kaakutstham = to Rama]; abhyadhaavata = hurried towards.

The second meaning can be expressed by substituting the word 'kruddha' with 'rudra' as in other mms than that of Gorakhpur version.

3.25.32

निवृत्ताः तु पुनः सर्वे दूषण आश्रय निर्भयाः |
रामम् एव अभ्यधावन्त साल ताल शिल आयुधाः ॥

Coming under the shelter of Duushana all of those demons are but emboldened and returned, and they once again rushed towards Rama with saala trees, palm trees and boulders as their weapons.

sarve = all of them; duuSaNa aashraya nir bhayaaH = Duushana, in shelter of, without, fear - emboldened; punaH nivR^ittaaH tu = again, returned, but; saala taala shila aayudhaaH = saala trees, palm trees, boulders, as weapons; raamam eva abhyadhaavanta = to Rama, alone, towards rushed.

3.25.33

शूल मुद्गर हस्ताः च पाश हस्ता महाबलाः |
सृजन्तः शर वर्षाणि शस्त्र वर्षाणि संयुगे॥द्रुम
वर्षाणि मुंचन्तः शिला वर्षाणि राक्षसाः |

Handling tridents, maces, and leashes those great-mighty demons have created torrents of arrows, missiles, trees and boulders, and inundated Rama in that war. [3-25-33, 34a]

33, 34a. shuula mudgara hastaaH ca = tridents, maces, in hands, along with; paasha hastaa = leashes, in hands; mahaabalaaH raakshasaaH = great-mighty, demons; shara varSaaNi = arrow, torrents; shastra varSaaNi = missile, torrents; druma varSaaNi = tree, torrents; shilaa varSaaNi = boulder, torrents; sa.nyuge = in that war; sR^ijantaH = created; muncantaH = released.

3.25.34

तद् बभूव अद्भुतम् युद्धम् तुमुलम् रोम हर्षणम् ॥रामस्य अस्य महाघोरम् पुनः तेषाम् च रक्षसाम्
|

Again there chanced a highly gruesome war between Rama and those demons that is tumultuous, stunning, and a hair-raising. [3-25-34b, 35a]

34b, 35a. punaH = again; raamasya = to Rama; teSaam rakSasaam ca = to the, demons, also; tumulam adbhutam = tumultuous, stunning; roma harSaNam = hair, raising one; asya yuddham = that, war; mahaa ghoram babhuuva = highly, gruesome, became.

3.25.35

ते समन्तात् अभिक्रुद्धा राघवम् पुनर् आर्दयन् ॥ततः सर्वा दिशो दृष्ट्वा प्रदिशाः च समावृताः
|
राक्षसैः सर्वतः प्राप्तैः शर वर्षाभिः आवृतः ॥स कृत्वा भैरवम् नादम् अस्त्रम् परम भास्वरम्|
समयोजयत् गान्धर्वम् राक्षसेषु महाबलः ॥

Those demons have resurfaced from all around pressurising Raghava in high dudgeon. On seeing the reappearance of demons from everywhere, with whom all the directions and inter-directions are fully filled, and who are storming torrents of arrows, then that exceptionally forceful Rama made a thunderous sound and launched an extremely blazing missile among the gather of demons, called gandharva missile. [3-25-35b, 36, 37]

35b, 36, 37. te = those demons; abhi kruddhaa = in high, dudgeon; punaH raaghavam = again, at Raghava; samantaat = all around; aardayan = on pressurising; [ahyayuH - abhi yayuH = came towards him - resurfaced]; tataH = then; mahaa balaH saH = exceptionally, forceful, he, that Rama; raakshasaiH sarvataH praaptaiH = by demons, from everywhere, reappeared; sarvaa dishaH pra dishaaH ca = all, directions, inter, directions, also; sam aavR^itaaH = fully, filled in; shara varSaabhiH aavR^itaH = with arrow, torrents, storming; dR^iSTvaa = on seeing; bhairavam naadam kR^itvaa = thunderous, sound, making; raakshaseSu = among demons; parama bhaasvaram astram = extremely, blazing, missile; gaandharvam samayojayat = gandharva missile, launched.

3.25.38

ततः शर सहस्राणि निर्ययुः चाप मण्डलात् |
सर्वा दश दिशो बानैः आपूर्यन्त समागतैः ॥

Then from the nimbus of his bow, arrows in thousand have scurried out, and with them thus arrived all the ten sides are cramped up.

tataH caapa maNDalaat = then, from bow's, nimbus; shara sahasraaNi = arrows, in thousands; nir yayuH = out, scurried; samaagataiH baanaiH = with arrived, arrows; sarvaaH dasha dishaH = all, ten, sides; aapuuryanta = started to fill - crammed.

3.25.39

न आददानाम् शरान् घोरान् विमुंचंतम् शर उत्तमान् |
विकर्षमाणम् पश्यन्ति राक्षसाः ते शर आर्दिताः ॥

Either the drawing of those supreme arrows from the quiver, or the traction of bowstring on placing them, or unloosing them from the bow is unperceived by those demons that are harrowing under those arrows.

shara aarditaaH = by arrows, harrowed; te raakshasaaH = those, demons; ghoraan = deadly ones; sharaan aadadaanaam = arrows, drawing forth; na pashyanti = not, seeing; shara uttamaan vimuncantam = arrows, supreme, unloosening; na = not [seen]; vikarSamaaNam = traction [of bowstring]; [na = they have not seen.]

3.25.40

शर अन्धकारम् आकाशम् आवृणोत् स दिवाकरम् |
बभूव अवस्थितो रामः प्रक्षिपन् इव तान् शरान् ॥

Darkness caused by the thick of the arrows overspread the sky including its sun, while Rama happened to persevere spewing forth his arrows.

shara andhakaaram = arrows, darkness; sa divaakaram aakaasham = with, sun, sky; aavR^iNot = overspread; raamaH = Rama; taan sharaan = those, arrows; pra kshipan iva [pra vaman iva] = spew forth, as though; avasthitaH babhuuva = standing - persevered, he became.

Dark grew the air with arrowy hail / Which hid the sun as with a veil. - Griffith.

3.25.41

युगपत् पतमानैः च युगपच्च हतैः भ्रिशम् |
युगपत् पतितैः चैव विकीर्णा वसुधा अभवत् ॥

Far and wide the earth is scattered with herds that are falling instantaneously, hosts that have fallen instantly, and huddles that are already felled with an instantaneity.

vasudhaa = earth; yugapat patamaanaiH ca = in a trice, falling down, and; yugapat hataiH ca = in a trice, killed, even; yugapat patitaiH caiva = in a trice, fallen down, also thus; bhrisham vikiirNaa abhavat = far and wide, scattered [with them,] became.

Fiends wounded, falling, fallen, slain, / All in a moment, spread the plain, - Griffith.

3.25.42

निहताः पतिताः क्षीणा च्छ्हिन्न भिन्न विदारिताः |
तत्र तत्र स्म दृश्यन्ते राक्षसाः ते सहस्रशः ॥

Thousands of demons are noticeable hither and yon, killed, fallen and enfeebled, and slashed, gashed and ripped.

te raakshasaaH = those, demons; tatra tatra = there, and there; sahasrashaH nihataaH = in thousands, when killed; patitaaH = when fell; kshiiNaa = when enfeebled; bhinna = when gashed; cChinna = when slashed; vidaaritaaH = when ripped; dR^ishyante sma = noticeable, they are.

And thousands scarce alive were left / Mangled, and gashed, and torn, and cleft. - Griffith.

3.25.43

स उष्णीषैः उत्तम अंगैः च स अ.ंगदैः बाहुभिः तथा |
ऊरुभिः बाहुभिः च्छ्हिन्नैः नाना रूपैः विभूषणैः ॥हयैः च द्विप मुख्यैः च रथैः भिन्नैः अनेकशः |
चामर व्यजनैः छ्हत्रैः ध्वजैः नाना विधैः अपि
॥रामेण बाण अभिहतैः विच्छ्हिन्नैः शूल पट्टिशैः |
खड्गैः खण्डीकृतैः प्रासैः विकीर्णैः
च पश्वधैः ॥चूणिताभिः शिलाभिः च शरैः चित्रैः अनेकशः |
विच्छ्हिन्नैः समरे भूमिः विस्तीर्णा
आभूत् भयंकरा ॥

Some severed heads still have their headgears and some bare, some arms are with armlets and some bare, while some with their arms cut off, some with their thighs cut off, some with their divers patterns of ornaments on their bodies have fallen on ground. Numerous horses and elephants are felled. Chariots, royal-fans, royal-parasols, war-flags of very many kinds are ravaged in many ways. Hit down by Rama's arrows spears and tridents are variously splintered, swords broken to pieces, darts and hatchets shattered and strewn around. Also the boulders are pulverised, various amazing arrows have gone to rack and ruin in many ways. Spread with such wreckage the earth has become horrifying for a glance.

43, 44, 45, 46. samare = in war; sa uSNiiSaiH = with, headgears; uttama angaiH ca = with best, body part [heads,] also; tathaa = likewise; sa angadaiH baahubhiH = with, bicep-lets, with arms, cChinnaiH uurubhiH = cut off, with thighs; baahubhiH = arms [or, jaanubhiH = with knees]; naanaa ruupaiH vibhuuSaNaiH = diverse, patterns, with ornaments; an ekashaH = not, one - numerous; hayaiH ca = with horses, also; dvipa mukhyaiH ca = elephants, best ones, also; bhinnaiH = ravaged; rathaiH = chariots; caamaraiH vyajanaiH = chaamara animal's tail fur, royal-fans; ChatraiH = royal-parasols; naanaa vidhaiH = very many, kinds of; dhvajaiH api = war-flags, even; raameNa = by Rama; baaNa abhihataiH = by arrows, battered; vicChinnaiH shuula paTTishaiH = splintered, tridents, spears; khaNDii kR^itaiH = to pieces, made as - broken to pieces; khaDgaiH = swords; praasaiH = darts; vikiirNaiH = shattered and strewn; pashvadhaiH ca = with hatchets, even; shilaabhiH = with boulders; cuuNitaabhiH = pulverised [arrows]; an ekashaH vicChinnaiH = in many ways, gone to rack and ruin; citraiH sharaiH = with amazing, arrows; vistiirNaa bhuumiH= spread about, earth which is; bhayamkaraa aabhuut = horrifying, it [earth] became.

3.25.47

तान् दृष्ट्वा निहतान् सर्वे रक्षसाः परम आतुराः |
न तत्र चलितुम् शक्ता रामम् पर पुरंजयम् ॥

On seeing the killed demons all the surviving demons have become enervated and they are rendered incapable to make a move towards Rama, the conqueror of enemy's capitals.

sarve rakshasaaH = all, [surviving] demons; taan nihataan dR^iSTvaa = them, killed, on seeing; parama aaturaaH = highly, enervated; tatra calitum na shaktaa = there, to make a move, not, capable of; raamam para puram jayam = towards Rama, enemy's, capital/castle, conqueror.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे पंच विंशः सर्गः

Sarga 26

3.26.1

दूषणः तु स्वकम् सैन्यम् हन्यमानम् विलोक्य च |
संदिदेश महाबाहुः भीम वेगान् निशाचरान् ॥राक्षसान् पंच साहस्रान् समरेषु अनिवर्तिनः |

On seeing the shattering of his own forces, Duushana bid five thousand mighty-armed nightwalkers of monstrous impetus, and who knew no retreat in war, to attack Rama.

mahaabaahuH duuSaNaH tu = mighty armed one, Duushana, on his part; hanyamaanam = while being shattered; svakam sainyam vilokya ca = his own, forces, on seeing, also; bhiima vegaan nishaacaraan = of monstrous, impetus, nightwalkers; samareSu a nivartinaH = in war, not, retreating; panca saahasraan raakshasaan = t five, thousands, demons; samdidesha = ordered.

3.26.2

ते शूलैः पट्टिशैः कदगैः शिला वरषैः द्रुमैः ॥शर वर्षैः विच्छ्हिन्नम् ववर्षुः तम् समन्ततः
|

And they with spears, scimitars, swords, and with the rains of boulders, trees and arrows rained incessantly and inordinately upon Rama from all over. [3-26-2b, 3a]

2b, 3a. te = they; shuulaiH paTTishaiH kadagaiH = with spears, scimitars, swords; shilaa varaSaiH = with boulder, rains; drumaiH = with trees; shara varSaiH = with arrow, rains; a vi cChinnam = not, verily, ceasing [incessantly]; sam antataH = completely, from all over; tam = on that Rama; va varSuH = inordinately, rained.

3.26.3

तत् द्रुमाणाम् शिलानाम् च वर्षम् प्राण हरम् महत् ॥प्रतिजग्राह धर्मात्मा राघवः तीक्ष्ण सायकैः
|

Raghava, the virtue-souled, in his turn has neutralised that ghastly and life-taking storm of boulders and trees with his fierce arrows. [3-26-3b, 4a]

3b, 4a. dharmaatmaa raaghavaH = virtue-souled, Raghava; tat praaNa haram = that, lives, taking; mahat = ghastly one [storming]; drumaaNaam shilaanaam ca = of trees, of boulders, also; varSam = storm; tiikSNa saayakaiH = with fierce, arrows; prati jagraaha = in return, taken [neutralised.]

3.26.4

प्रतिगृह्य च तद् वर्षम् निमीलित इव ऋषभः ॥रामः क्रोधम् परम् लेभे वध अर्थम् सर्व रक्षसाम्
|

Like a bull receiving rain with closed eyes Rama assimilated that storming and then evoked an inordinate infuriation for eliminating all of the demons. [3-26-4b, 5a]

4b, 5a. raamaH = Rama; nimiilita R^iSabhaH iva = with closed eyes, a bull, as with; tat varSam prati gR^ihya = that, storm, on receiving - on assimilating; sarva rakSasaam vadha artham = of all, demons, elimination, for the sake of; param krodham lebhe = inordinate, infuriation, he took [he evoked.]

3.26.5

ततः क्रोध समाविष्टः प्रदीप्त इव तेजसा ॥शरैः अभ्यकिरत् सैन्यम् सर्वतः सह दूषणम् |

Exasperation prevailing on him who appeared to be highly blazing with the blaze of his own virtue, he then diffused Duushana and his army with arrows from all over. [3-26-5b, 6a]

5b, 6a. tataH krodha samaaviSTaH = then, exasperation, prevailing over; tejasaa pradiipta iva = with blaze [of virtue,] highly blazing, like; saha duuSaNam sainyam = along with, Duushana, on army; sarvataH = from all over; sharaiH = with arrows; abhi akirat = fully, bestrewn - diffused.

3.26.6

ततः सेना पतिः क्रुद्धो दूषणः शत्रु दूषणः ॥शरैः अशनि कल्पैः तम् राघवम् समवारयत् |

And on becoming enraged Duushana, the railer of his rivals and the commander of that army, then virtually forestalled Raghava's onslaught with his arrows that are simulative of thunderbolts. [3-26-6b, 7a]

6b, 7a. tataH = then; senaa patiH = army, commander; shatru duuSaNaH duuSaNaH = rival's, railer, Duushana; kruddhaH = becoming enraged; ashani kalpaiH sharaiH = thunderbolt, simulative of, with arrows; tam raaghavam = him, that Raghava; sam avaarayat = virtually, forestalled.

3.26.7

ततो रामः संक्रुद्धः क्षुरेण अस्य महत् धनुः ॥चिच्छ्हेद समरे वीरः चतुर्भिः चतुरो हयान् |

That valiant one in warring Rama is then infuriated and with his crescent-barbed arrow shivered the sturdy bow of Duushana, shredding four of his horses with four more arrows. [3-26-7b, 8a]

7b, 8a. tataH sam kruddhaH = then, infuriated [Rama]; samare viiraH raamaH = in war, valiant one, Rama; kshureNa = razor-sharp [arrow with crescent-shaped barb]; asya mahat dhanuH = his [Duushana's,] sturdy, bow; caturbhiH caturaH hayaan = with four [arrows,] four, horses; cicCheda = shivered [bow broken into shivers] / shredded [horses shredded into pieces.]

3.26.8

हत्वा च अश्वान् शरैः तीक्ष्णैः अर्थ चन्द्रेण सारथे ॥शिरो जहार तद् रक्षः त्रिभिर् विव्याध
वक्षसि |

On destructing the horses with excruciating arrows, he even fragmented the head of the charioteer with a crescent-barbed arrow, and even impaled the chest of demon Duushana with some more arrows. [3-26-8b, 9a]

8b, 9a. tiikshNaiH sharaiH = with excruciating, arrows; ashvaan ca hatvaa = horses, even, on destructing; artha candreNa = with half, moon-shaped - crescent-barbed arrow; saarathe shiraH jahaara = charioteer's, head, snatched away - fragmented; tribhiH = with three [arrows]; tat rakshaH vakshasi vivyaadha = that, demon [Duushana,] in chests, impaled.

One crescent dart he aimed which shred / Clean from his neck the driver's head; / Three more with deadly skill addressed / Stood quivering in the giant's breast. - Griffith.

3.26.9

स च्छ्हिन्न धन्वा विरथो हत अश्वो हत सारथिः ॥जग्राह गिरि शृंग आभम् परिघम् रोम हर्षणम् |
वेष्टितम् कांचनैः पट्टैः देव सैन्य अभिमर्दनम् ॥आयसैः शंकुभिः तीक्ष्णैः कीर्णम् पर वसा उक्षिताम्
|
वज्र अशनि सम स्पर्शम् पर गोपुर दारणम् ॥

With his bow fractured and chariot shredded, and with horses and charioteer killed, he that Duushana grabbed a mace which outranks a peak of mountain and a hair-thriller at its sight, and which girt with golden girths once gritted the armies of gods, the head of which is studded with incisive iron spikes and saturated with the fat of foes, a coequal of a diamond and a thunderbolt in its hardiness and flashiness, and a ransacker of the archways of fortresses of his adversaries. [3-26-9b, 10, 11]

9b, 10, 11. cChinna dhanvaa = with a fractured, bow; vi rathaH without - shattered, chariot; hata ashvaH hata saarathiH = killed, horses, killed, charioteer; saH = he that Duushana; giri shR^inga aabham = mountain, peak, in its shine - outranking; roma harSaNam = hair, thriller of; kaancanaiH paTTaiH veSTitam = with golden, girdles, girt with; deva sainya abhi mardanam = god's, army, now, gritter of; tiikSNaiH aayasaiH shankubhiH = with incisive, iron, spikes; kiirNam = overlain - studded with; para vasaa ukSitaam = , with others [enemy's,] fats, saturated once; vajra ashani sama sparsham = diamond, thunderbolt, coequal, for touch; para gopura daaraNam = others [adversaries',] archway, which ransacks; such a; parigham jagraaha = mace, he grabbed.

3.26.12

तम् महा उरग संकाशम् प्रगृह्य परिघम् रणे |
दूषणो अभ्यपतत् रामम् क्रूर कर्मा निशाचरः ॥

On firmly gripping that mace which in war is akin to an infernal serpent, and the touch of which tantamount to snakebite, rushed that nightwalker Duushana with infernal exerts rushed towards Rama.

kruura karmaa nishaacaraH = one with infernal, exerts, nightwalker; duuSaNaH = Duushana; raNe = in war; mahaa uraga samkaasham = infernal, serpent, akin to; tam parigham = that, mace; pra gR^ihya = well, taking - gripping firmly; raamam = towards Rama; abhyaapatat [abhi aa patat = towards, came, falling] fell upon - rushed at.

3.26.13

तस्य अभिपतमानस्य दूषणस्य स राघवः |
द्वाभ्याम् शराभ्याम् चिच्छ्हेद स हस्त आभरणौ भुजौ ॥

While Duushana came falling on, he that Raghava sheared off his shoulders that have wrist-ornaments on his arms with two arrows.

saH raaghavaH = he, Raghava; abhi patamaanasya = towards, while coming upon; tasya duuSaNasya = his, of Duushana; sa hasta aabharaNau bhujau = with, hand, ornaments, shoulders - arms with wrist-ornaments; dvaabhyaam sharaabhyaam cicCheda = two, arrows, sheared off.

3.26.14

भ्रष्टः तस्य महाकायः पपात रण मूर्धनि |
परिघः छ्हिन्न हस्तस्य शक्र ध्वज इव अग्रतः ॥

When Duushana's arms are thus sheared in the van of war, his gigantic mace slipped and spun in his own front, like the flagstaff with flag raised in honour of Indra, and collapsed .

raNa muurdhani = in war, in vanguard of; Chinna hastasya = on who has sheared, hands; tasya = his; mahaa kaayaH = gigantic, in construct; parighaH bhraSTaH = mace, having slipped - and spinned; shakra dhvaja iva = Indra's, flagstaff, like [when collapsed]; agrataH pa paata = in front of [Duushana,] fell.

3.26.15

कराभ्याम् च विकीर्णाभ्याम् पपात भुवि दूषणः |
विषाणाभ्याम् विशीर्णाभ्याम् मनस्वी इव महागजः ॥

With both of his arms strewn around Duushana fell down onto earth like a haughty and gigantic elephant when both of its tusks are broken down.

duuSaNaH = Duushana; vikiirNaabhyaam karaabhyaam = with strewn, arms; vishiirNaabhyaam viSaaNaabhyaam = broken down, with two tusks; manasvii = self-regarding - haughty one; mahaa gajaH iva = gigantic, elephant, like; bhuvi papaata = on earth, fell down.

3.26.16

दृष्ट्वा तम् पतितम् भूमौ दूषणम् निहतम् रणे |
साधु साधु इति काकुत्स्थम् सर्व भूतानि अपूजयन् ॥

On seeing Duushana eliminated and fallen to ground, all the beings have applauded Rama saying, 'good, good...'

raNe nihatam = in war, elimination of; bhuumau patitam = on earth, fallen; tam duuSaNam dR^iSTvaa = him, that Duushana, on seeing; sarva bhuutaani = all, beings; kaakutstham = to Kakutstha; saadhu saadhu iti = good, good, thus as; apuujayan = venerated - applauded.

3.26.17

एतस्मिन् अन्तरे क्रुद्धाः त्रयः सेना अग्र यायिनः |
संहत्य अभ्यद्रवन् रामम् मृत्यु पाश अवपाशिताः ॥महाकपालः स्थूलाक्षः प्रमाथी च महाबलः |

In the meantime infuriated are the three leading commanders of that army, namely Mahakapaala, Sthulaaksha and great mighty Pramaathii, and they collectively ran towards Rama, bound by the rein of death. [3-26-17, 18a]

17, 18a. etasmin antare = in this, meantime; kruddhaaH = infuriated ones; mahaakapaalaH sthuulaakSaH = Mahakapaala, Sthulaaksha; mahaabalaH pramaathii ca = great-mighty one, Pramaathi, also; trayaH senaa agra yaayinaH = three, army, fore, striders [leading, commanders]; mR^ityu paasha ava paashitaaH = by death's, rein, bound by; samhatya [samhR^itya] = collectively; raamam abhi dravan = to Rama, towards, ran.

3.26.18

महाकपालो विपुलम् शूलम् उद्यम्य राक्षसः ॥स्थूलाक्षः पट्टिशम् गृह्य प्रमाथी च परश्वधम् |

Mahakapaala raising a broad trident, Sthulaaksha handling a scimitar, Pramaathi handling an axe rushed towards Rama. [3-26-18b, 19a]

18b, 19a. mahaakapaalaH vipulam shuulam udyamya = Mahakapaala, broad, trident, raising up; raakSasaH sthuulaakSaH paTTisham gR^ihya = demon, Sthulaaksha, scimitar, handling; pramaathii ca parashvadham = Pramaathi, also, axe [handling, they rushed.]

3.26.19

दृष्ट्वा एव आपततः ताम् तु राघवः सायकैः शितैः ॥तीक्ष्ण अग्रैः प्रतिजग्राह संप्राप्तान् अतिथीन्
इव |

As one would receive guests meeting his basic needs, Raghava too took on these untimely guests of war, rather the insurgents, meeting their basic needs which now are no more than highly sharpened acute edged arrows, when he saw them coming and falling upon him, inopportunely. [3-26-19b, 20a]

19b, 20a. raaghavaH = Raghava; aa patataH = coming, falling on; taam tu = them, but; dR^iSTvaa eva = on seeing, thus; shitaiH tiikSNa agraiH saayakaiH = sharpened, with acute, edges, with arrows; sampraaptaan a tithiin iva = chanced, [guests] without, time limit [an inopportune guests of war] as with; jagraaha = received - taken on.

3.26.20

महाकपालस्य शिरः चिच्छ्हेद रघुनंदनः ॥असंख्येयैः तु बाण ओघैः प्रममाथ प्रमाथिनम् |
स्थूलाक्षस्य
अक्षिणी स्थूले पूरयामास सायकैः ॥स पपात हतो भूमौ विटपी इव महाद्रुमः |
दूषणस्य अनुगान्
पंच सहस्रान् कुपितः क्षणात् ॥हत्वा तु पंच सहस्रान् अनयत् यम सदनम् |

Rama, the legatee of Raghu, chopped off the head of Mahakapaala, with incalculable spates of arrows he eliminated Pramaathi, and filled the bulging eyes of Sthulaaksha with arrows by which Sthulaaksha is killed and fell down onto ground like a burly tree with its broad branches. Then still infuriated Rama forthwith eliminated the five thousand hench-demons of Duushana with five thousand arrows, and thus he led them to the residence of Time-god, namely the hell. [3-26-20b, 21, 22, 23a]

20b, 21, 22, 23a. raghunandanaH = Raghu's, legatee - Rama; mahaakapaalasya shiraH cicCheda = Mahakapaala's, head, chopped off; a +samkhyeyaiH tu baaNa oghaiH = not, calculable, but, arrows, with spate of; pramaathinam = Pramatha is; prama maatha [pra ma maatha = totally, routed, down] = eliminated; sthuulaakSasya = Sthuulakaya's; sthuule akSiNii = bulging, eyes; saayakaiH puurayaamaasa = with arrows, started to fill; saH = he [Sthulaaksha]; kshaNaat hataH = forthwith, killed; viTapii mahaa drumaH iva = with branches, burly, tree, like; bhuumau papaata = onto ground, fell down; kupitaH = infuriated one - Rama; duuSaNasya panca sahasraan anugaan = Duushana's, five, thousand, henchmen are; panca sahasraan = with five, thousand [arrows]; hatvaa tu = on eliminating, but; anayat yama sadanam = led them, to Yam, Time-god's, residence [hell.]

The words viTapi 'a tree with branches and twigs...' and druma 'a tree' in general. Though they are similar to give the general meaning of a tree, they are juxtaposed taking the viTapi as the adjective of the word druma. This is not exactly synonymic usage, but a shade of difference is available in both words. Readers may please refer to the excellent book of Dr. Satya Vrat, The Ramayana

A Linguistic Study.

3.26.23

दूषणम् निहतम् श्रुत्वा तस्य च एव पदानुगान् ॥व्यादिदेश खरः क्रुद्धो सेन अध्यक्षान् महाबलान्
|

On hearing about the killing of Duushana and also thus of the followers of Duushana, Khara irately ordered his army captains, under whose captaincy mighty forces are there. [3-26-23b, 24a]

23b, 24a. duuSaNam nihatam = Duushana, as killed; tasya pada anugaan = his own, followers; shrutvaa = on hearing; kharaH kruddhaH = Khara, irately; mahaa balaan sena adhyakshaan = to them who have mighty forces under them, to army, captains; vyaadidesha = ordered.

3.26.24

अयम् विनिहतः संख्ये दूषणः स पदानुगाः ॥महत्या सेनया सार्धम् युद्ध्वा रामम् कुमानुषम् |
शस्त्रैः नाना विध अकारैः हनध्वम् सर्व राक्षसाः ॥

"Duushana is killed in war along with his followers, hence all you demons, take formidable army, take weapons of diverse designs, combat and kill that evil-human Rama..." Thus Khara ordered the remaining demons. [3-26-24b, 25]

24b, 25. ayam = he [Duushana]; sa pada anugaaH = with, followers; duuSaNaH = Duushana; sankhye = in war; vinihataH = is killed; sarva raakshasaaH = oh, all, demons; mahatyaa senayaa saardham = formidable, army, along with - take; yuddhvaa = on combat; naanaa vidha akaaraiH shastraiH = diverse, kinds of, having designs, with weapons; ku maanuSam = evil, human; raamam = Rama; hanadhvam = be killed.

3.26.26

एवम् उक्त्वा खरः क्रुद्धो रामम् एव अभि दुद्रुवे |
श्येनगामी पृथुग्रीवो यज्ञशत्रुर् विहंगमः ॥दुर्जयः करवीराक्षः परुषः कालकार्मुकः |
हेममाली महामाली सर्पस्यो रुधिराशनः ॥द्वादश एते
महावीर्या बल अध्यक्षाः स सैनिकाः
रमम् एव अभ्यधावंत विसृजंतः शरोत्तमान् ॥

Saying so Khara himself rushed towards Rama in rage, and Shyenagaami, Prithugriiva, Yajnashatru, Vihangama Durjaya, Karaviiraaksha, Parusha, Kaalakaarmuka, Hemamaali, Mahaamaali, Sarpaasya, and Rudhiraaksha are the twelve fiendishly atrocious troop leaders of demonic forces, and they too rushed towards Rama launching their atrocious arrows.

26, 27, 28. kharaH evam uktvaa = Khara, = thus, saying; kruddhaH = in rage; raamam eva abhi dudruve = to Rama, alone, towards, rushed; shyenagaamii pR^ithugriivaH yaj~nashatruH vihangamaH = Shyenagaami, Prithugriiva, Yajnashatru, Vihangama durjayaH karaviiraakshaH paruSaH kaalakaarmukaH = Durjaya, Karaviiraaksha, Parusha, Kaalakaarmuka; hemamaalii mahaamaalii sarpasyaH rudhiraashanaH = Hemamaali, Mahaamaali, Sarpaasya, Rudhiraaksha; ete mahaaviiryaa dvaadasha = these, fiendishly atrocious [demons] twelve are; bala adhyakshaaH = troop, leaders; sa sainikaaH = with, demon forces; shara uttamaan visR^ijantaH = arrows, best ones - atrocious one, while launching; ramam eva abhyadhaavanta = to Rama, alone, towards, rushed.

3.26.29

ततः पावक संकाशैः हेम वज्र विभूषितैः |
जघन शेषम् तेजस्वी तस्य सैन्यस्य सायकैः ॥

He who is resplendent that Rama then annihilated the remaining demons of that army with his arrows that are embellished with gold and diamonds, and that are blazing like ritual-fires.

tejasvii = resplendent - Rama; tataH = then; paavaka samkaashaiH = ritual-fire, isimilar in blaze; hema vajra vibhuuSitaiH = with gold, diamonds, embellished with; saayakaiH = with arrows; tasya sainyasya sheSam = of that, army's, remaining [demons]; jaghana = annihilated.

3.26.30

ते रुक्म पुंखा विशिखाः स धूमा इव पावकाः |
निजघ्नुः तानि रक्षांसि वज्रा इव महाद्रुमान् ॥

With those arrows that have golden tailpieces and sharp barbs, and that are dazzling like fuming ritual fires Rama felled the demons, as Thunderbolts of Indra will be felling gigantic trees.

rukma punkhaa = with golden, tailpieces; sa dhuumaa paavakaaH iva = with, fumes, similar to, [dazzling] ritual-fires, as though; te vi shikhaaH = those [arrows,] with sharp barbs; vajraaH mahaa drumaan iva = Thunderbolts, gigantic, trees, as with; taani rakSaamsi nijaghnuH = them, demons, felled.

3.26.31

रक्षसाम् तु शतम् रामः शतेन एकेन कर्णिना |
सहस्रम् तु सहस्रेण जघान रण मूर्धनि ॥

With a hundred rudder like arrows Rama hit down a hundred demons, and with a thousand more, thousand more demons are hit in the forefront of that war.

raamaH tu rakSasaam shatam = Rama, but, demons, a hundred; karNinaa = with rudder-like [helm/tiller of a rudder of a ship,] suchlike arrow; ekena shatena = with one, hundred; sahasram = thousand [demons]; sahasreNa = with thousand [arrows]; raNa muurdhani = in war's, forefront; jaghaana = hit down.

3.26.32

तैः भिन्न वर्म आभरणाः छ्हिन्न भिन्न शर आसनाः |
निपेतुः शोणित आदिग्धा धरण्याम् रजनीचराः ॥

Ripped are their shields and armorial-ornaments, ruined and rickety are their bows, and they the nightwalkers fell flat on ground, bodies wholly smudged with blood.

taiH = with them [arrows]; bhinna varma aabharaNaaH = ripped off, shields, armorial-ornaments; Chinna bhinna shara aasanaaH = ruined, rickety, arrow's, seat [bow]; rajanii caraaH shoNita aa digdhaa = nightwalkers, by blood, wholly, [bodies] smudged; dharaNyaam = onto ground; nipetuH = fell down.

3.26.33

तैः मुक्त केशैः समरे पतितैः शोणित उक्षितैः |
विस्तीर्णा वसुधा कृत्स्ना महावेदिः कुशैः इव ॥

With those demons that have fallen down in war, whose hair is tousled and who are drenched in blood, entire earth looked like a vast altar of fire overspread with holy grass.

samare patitaiH = in war, fell down; mukta keshaiH = released, head-hair [tousling]; shoNita ukSitaiH = with blood, drenched; taiH = with them, those demons; kR^itsnaa vasudhaa = entire, earth; mahaa vediH kushaiH vistiirNaa iva = vast, fire-altar, with holy-grass, spread over with, like [became.]

3.26.34

तत् क्षणे तु महा घोरम् वनम् निहत राक्षसम् |
बभूव निरय प्रख्यम् मांस शोणित कर्दमम् ॥

That forest which became sludgy with the flesh and blood of killed demons and very disgusting, in a moment it became identical with hell.

nihata raakSasam vanam = with killed, demons, forest; kSaNe mahaa ghoram = in a moment, very, disgustingly; maamsa shoNita kardamam = flesh, blood, sludgy; niraya prakhyam = hell, identical with; babhuuva = became.

3.26.35

चतुर्दश सहस्राणि रक्षसाम् भीम कर्मणाम् |
हतानि एकेन रामेण मानुषेण पदातिना ॥

Thus that Rama, a lone one, that too a foot-soldier, has eliminated fourteen thousand demons of frightening exploits.

maanuSeNa = by a human; padaatinaa = foot-soldier; raameNa ekena = by Rama; a lone one; bhiima karmaNaam = of frightening, exploits; rakSasaam = demons are; catur dasha sahasraaNi = four, ten, thousand - fourteen thousand; hataani = are eliminated.

3.26.36

तस्य सैन्यस्य सर्वस्य खरः शेषो महारथः |
राक्षसः त्रिशिराः चैव रामः च रिपुसूदनः ॥

Of his entire army great-charioteer Khara and Trishira are the remaining nightwalkers, and Rama, the enemy destroyer, naturally on the other side.

sarvasya = of the entire [army]; tasya sainyasya = of his [Khara's,] army; mahaarathaH kharaH sheSaH = great-charioteer, Khara, remnant - excepting for; raakSasaH trishiraaH caiva = demon, Trishira, also thus [except for]; raamaH ca ripu suudanaH = Rama, also, enemy, destroyer; [nishaacaraa hata sheSau = on killing, reaming ones, nightwalkers;]

The last compound in the second foot indicates that Rama is also remaining as one among the army of Khara, which is found irksome to some scholars. They said that the older mms contain the expression hata sheSau nishaaacaraa instead of raamaH ca ripu suudanaH taking the finishing line from the opening words of next verse. Otherwise, it can be said 'on the side of Khara only two demons, namely Khara and Trishira are remaining, and on the other side Rama is remaining...' as given here. But it is said to be inappropriate, because Rama cannot be grouped with the killable side. Further, there are some more petty demons besides Khara and Trishira, to carry a word to Ravana, as said in the coming chapters.

3.26.37

शेषा हता महावीर्या राक्षसा रण मूर्धनि |
घोरा दुर्विषहाः सर्वे लक्ष्मणस्य अग्रजेन ॥

Lakshmana's elder brother Rama eliminated all of the remaining demons in the forefront of war who are highly valorous, ghastly and unbearable.

mahaa viiryaa = highly, valorous ones; ghoraaH = ghastly ones; durviSahaaH = unbearable ones; sarve sheSaa raakshasaa = all, remaining, demons; [te = they are]; lakshmaNasya agrajena = by Lakshmana's, elder brother - Rama; raNa muurdhani hataa = in war's, forefront, are eliminated.

3.26.38

ततः तु तद् भीम बलम् महा आहवे
समीक्ष्य रामेण हतम् बलीयसा |
रथेन रामम् महता खरः ततः
समाससाद इन्द्र
इव उद्यत अशनिः ॥

Then on surveying that great demonic force which is eliminated by Rama in that staggering war, Khara then marched on to reach Rama in a huge chariot, as with Indra who will march upraising his Thunderbolt.

tataH = then; kharaH = Khara; mahaa aahave = in great war; baliiyasaa raameNa = by forceful one, Rama; hatam = those that are - killed; tat bhiima balam = that, gigantic, force; samiikSya = on surveying; tataH = then; udyata ashaniH = one with - upraised, Thunderbolt; indra iva = Indra, as with; mahataa rathena = by a great, chariot; raamam samaasasaada [sam aa sa saada] = to Rama, marched onto reach.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे षड् विंशः सर्गः

Sarga 27

3.27.1

खरम् तु राम अभिमुखम् प्रयांतम् वाहिनी पतिः |
राक्षसः त्रिशिरा नाम संनिपत्य इदम् अब्रवीत् ॥

But when Khara is about to lunge to the forefront of Rama, nearing him the commander of demonic forces named Trishira spoke this to him.

raama abhimukham pra yaantam = towards Rama's, forefront, verily, journeying - lunging at; kharam tu = to Khara, but; vaahinii patiH = forces, commander; trishiraa naama raakSasaH = Trishira, named demons; sam nipatya = on nearing / on saluting; idam abraviit = this, said.

3.27.2

माम् नियोजय विक्रांतम् त्वम् निवर्तस्व साहसात् |
पश्य रामम् महाबाहुम् संयुगे विनिपातितम् ॥

"Desisting from your personal adventure you enjoin me for I am an invader, and then you are certain to see me felling that mighty-armed Rama in combat.

vikraantam maam niyojaya = invader [such as I am,] me, enjoin; saahasaat tvam ni vartasva = from adventure, you, return - desist from; samyuge = in combat; vi ni paatitam = verily, down, felled; mahaabaahum raamam pashya = mighty-armed, Rama, you [are certain to] see.

The spirit of soldiery is explained in this verse. When junior rankers are available, they are not supposed to allow higher ups to lunge forward in the first instance. Dharmaakuutam puts it thus, in Maha Bharata war, when Duryodhana himself wanted to deal with Arjuna, Ashvatthaama holds him back saying: mayi jiivati gaandhaare na yuddham kartum arhasi ... aham aavaara iSyaami paartham tiSTa suyodhana... 'when I am alive you are not supposed to combat, I will take over Arjuna, you stay back, oh, Suyodhana...' But the same Suyodhana does not show this much war-nicety when killing the lone Abhimanyu, the son of Arjuna.

3.27.3

प्रतिजानामि ते सत्यम् आयुधम् च अहम् आलभे |
यथा रामम् वधिष्यामि वधार्हम् सर्व रक्षसाम् ॥

"Taking oath on my weapon I promise to you that I truly wish to kill this Rama, as he deserves ill of all the demons by killing.

aham te = I, to you; satyam prati jaanaami = truly, promising; aayudham ca aalabhe = weapon, I am, on touching - oath on my weapon, too; yathaa = as to how; sarva rakSasaam = for all, demons; vadha arham = kill, meant to - deserves to be killed, killable by all demons; such; raamam vadhiSyaami = Rama, I wish to kill.

3.27.4

अहम् वा अस्य रणे मृत्युः एष वा समरे मम |
विनिवर्त्य रण उत्साहम् मुहूर्तम् प्राश्निको भव ॥

"Hold back your combative-adventurism and become an examiner to decide whether I am going to become his god of death in this combat, or he becomes mine.

raNa utsaaham vinivartya [vi ni vartya] = combat, adventurism, hold back; raNe aham asya mR^ityuH vaa = in conflict, I [will become,] his, death, whether; samare eSa mama vaa = in combat, he, mine, or; muhuurtam praashnikaH bhava = for a while, examiner, you become.

The word praashnikaH is said to a rare expression meaning 'one who asks questions, an examiner, a judge...' in its fine sense. Secondarily, it is 'a witness' 'a spectator.' [After Prof. Satya Vrat.]

3.27.5

प्रहृष्टो वा हते रामे जनस्थानम् प्रयास्यसि |
मयि वा निहते रामम् संयुगाय प्रयास्यसि ॥

"If I were to kill Rama you may gladly proceed to Janasthaana, else if Rama kills me then you can adventurously proceed against him for a combat." Thus Trishira spoke to Khara.

raame hate = while Rama, is killed; pra hR^iSTaH janasthaanam pra yaasyasi = very gladly, to Janasthaana, you may proceed; vaa = else if; mayi nihate = when I am, killed; samyugaaya raamam prayaasyasi [upa yaasyasi] = to combat, towards Rama, you can proceed.

These verses have commentary in depth. sarva raakshasaam vadhaa artham 'he who is meant to kill all the demons...' raamam 'about that Rama...' yathaa - yathaa vat 'as it is, in his true form; aham prati jaanaami ' I am in the full know of him...' 'I know fully well that this Rama has come to eliminate all the demons...' These are the same words told by Sage Vishvamitra to Dasharatha when he came to take Rama and Lakshmana. tam vadhiSyaami ' him, I shall kill...' for that only sarvam aayudham aalabhe... 'all weaponry I am handling...' 'However, knowing him well I am handling these weapons for sake of show, only entice him to accord salvation to me firstly...' because aham vaa raNe mR^ityuH? 'can I be his death in war? No I cannot... eSa vaa samre mama mR^ityuH 'he is my death in combat...' muhur praasniko bhava for a while you become an examiner, and examine and know it yourself; raame a + hate sati, mayi ca nihate sati 'if Rama is not killed by me, or if I am killed by Rama, then you can adventurously proceed to him, and have your turn to get salvation at Rama's arrows...'

3.27.6

खरः त्रिशिरसा तेन मृत्यु लोभात् प्रसादितः |
गच्छ्ह युध्य इति अनुज्ञातो राघव अभिमुखो ययौ ॥

By that death-greedy demon Trishira, Khara is manoeuvred and Khara to him said 'begone... combat...' and thus permitted, Trishira proceeded to the forefront of Rama.

kharaH = Khara; tena trishirasaa = by him, that Trishira; mR^ityu lobhaat = death, greedy demon; prasaaditaH = manoeuvred; gacCha yudhya = go, combat; iti anuj~naataH = thus, when permitted; raaghava abhimukhaH yayau = to Raghava's, forefront, proceeded.

3.27.7

त्रिशिराः तु रथेन एव वाजि युक्तेन भास्वता |
अभ्यद्रवत् रणे रामम् त्रि शृंग इव पर्वतः ॥

Trishira with a lustrous chariot that is yoked with equally lustrous horses hurried towards Rama in that war, like a tri-peaked mountain, for they say, he is a tri-headed demon.

trishiraaH tu = Trishira, on his part; vaaji yuktena = horses, yoked; bhaasvataa rathena eva = with lustrous, chariot, thus; tri shR^inga parvataH iva = tri, peaked, mountain, as if; raNe raamam abhyadravat = in war, to Rama, hurried.

3.27.8

शर धारा समूहान् स महामेघ इव उत्सृजन् |
व्यसृजत् सदृशम् नादम् जल आर्द्रस्य इव दुन्दुभेः ॥

Discharging hosts of arrow-torrents like a hefty-arrow-cloud, he readily discharged a noise similar to the thudding drumbeat when a water-wet war-drum is beaten, rather than a blast from a heated drum.

saH mahaa megha iva = he, hefty, cloud, as with; shara dhaaraa samuuhaan = arrow, torrents, hosts of; utsR^ijan = while discharging; jala aardrasya dundubheH sadR^isham iva = with water, wet, war-drum, in similarity, like; naadam vyasR^ijat [vi ava sR^ijat] = sound, readily discharged.

3.27.9

आगच्छ्हंतम् त्रिशिरसम् राक्षसम् प्रेक्ष्य राघवः |
धनुषा प्रतिजग्राह विधुन्वन् सायकान् शितान् ॥

On seeing the oncoming of that demon Trishira, Raghava welcomed him by speedily winnowing smarting arrows from his bow.

raaghavaH = Raghava; aagacChantam raakSasam trishirasam = oncoming, demon, of Trishira; prekSya = on seeing; shitaan saayakaan = smarting, arrows; dhanuSaa vi dhunvan = with bow, speedily, shoving - winnowing; prati jagraaha = in turn received -welcomed him.

3.27.10

स संप्रहारः तुमुलो राम त्रिशिरसोः तदा |
संबभूव अतीव बलिनोः सिंह कुं~जरयोः इव ॥

That grave and tumultuous encounter chanced between Rama and Trishira is like the extremely forceful encounter between a loin and an elephant.

raama trishirasoH = of Rama, of Trishira; tumulaH = tumultuous one; saH sam prahaaraH = that, grave, encounter; atiiva balinoH = extremely, forceful ones; simha kun~jarayoH iva = lion, elephant, like that of; tadaa = then; sam babhuuva = chanced.

3.27.11

ततः त्रिशिरसा बाणैः ललाटे ताडितः त्रिभिः |
अमर्षी कुपितो रामः संरब्धम् इदम् अब्रवीत् ॥

Later when Trishira smote on the forehead of highly enraged Rama with three arrows, Rama's ire is intensified and he franticly said this to that demon.

tataH = later; a + marSii raamaH = not, happy - highly, enraged, Rama is; trishirasaa = by Trishira; tribhiH baaNaiH = with three, arrows; lalaaTe = on forehead [of Rama]; taaDitaH = when smote; Rama; kupitaH = is [further] ireful - ire intensified; samrabdham idam abraviit = franticly, this, [Rama] said.

3.27.12

अहो विक्रम शूरस्य राक्षसस्य ईदृशम् बलम् |
पुष्पैः इव शरैः यस्य ललाटे अस्मि परिक्षतः ॥

"Oho! What an energy of a triumphing adventurer is this! A demon with this sort of energy is adventuring me, whose arrows rap my forehead peripherally, like flowers!

aho = oho; vikrama shuurasya = triumphing, of adventurer; raakSasasya balam = demon's, energy; iidR^isham! = just this?; yasya sharaiH = whose, with arrows; puSpaiH iva lalaaTe = with flowers, as if, on forehead; pari kSataH asmi = peripherally, struck - rap, I am.

3.27.13

मम अपि प्रतिगृह्णीष्व शरान् चाप गुण च्युतान् |
एवम् उक्त्वा सुसंरब्धः शरान् आशीविष उपमान् ॥त्रिशिरो वक्षसि क्रुद्धो निजघान चतुर् दश |

"Now you accept arrows plunging from the string of my bow..." saying thus, that infuriated Rama with his alacritous swiftness hit the chest of Trishira with fourteen arrows similar to venomous snakes. [3-27-13, 14a]

13, 14a. mama caapa guNa cyutaan = mine, bow's, from bowstring, falling - plunging; sharaan api = arrows, even; prati gR^ihNiiSva = in return, you acknowledge - accept - withstand; evam uktvaa = thus, saying; su sam rabdhaH = one who has very, high - alacritous, swiftness; kruddhaH = infuriated; aashiiviSa upamaan = with venomous snakes, like; catur dasha sharaan four, ten [fourteen,] arrows; trishiraH vakSasi = Trishira's, on chest; nijaghaana = hit; [nicakhaana = staved in.]

3.27.14

चतुर्भिः तुरगान् अस्य शरैः संनत पर्वाभिः ॥न्यपातयत तेजस्वी चतुरः तस्य वाजिनः |

With four of his straight shooting arrows that have hook-like barbs, that resplendent Rama hewed down four of the speedy horses of Trishira's chariot. [3-27-14b, 15a]

14b, 15a. tejasvii = resplendent [Rama]; sam nata parvaabhiH = hook, barbed, straight-shooting ones; caturbhiH sharaiH = with four, arrows; tasya = such [kind of arrows]; asya = his [Trishira's]; turagaan = speedy going; caturaH vaajinaH = four, horses - of chariot; nyapaatayata = fell down - hewed down.

3.27.15

अष्टभिः सायकैः सूतम् रथ उपस्थे न्यपातयत् ॥रामः चिच्छ्हेद बाणेन ध्वजम् च अस्य समुच्छ्ह्रितम्
|

With eight arrows Rama felled the charioteer from his settle on the chariot, and with one arrow ripped off the high flying flag on that chariot. [3-27-15b, 16a]

15b, 16a. raamaH aSTabhiH saayakaiH = Rama, with eight, arrows; suutam = charioteer is; ratha upasthe nyapaatayat = from chariot's, seat, fell down; baaNena = with one arrow; asya = his [Trishira's]; sam ucChritam = hoisted high; dhvajam ca = flag, also; cicCheda = ripped off.

3.27.16

ततो हत रथात् तस्मात् उत्पतंतम् निशाचरम् ॥चिच्छ्हेद रामः तम् बाणैः हृदये सो अभवत् जडः |

When that nightwalker is vaulting from that smashed chariot Rama with his arrows tore his chest to shreds and he that Trishira became inert. [3-27-16b, 17a]

16b, 17a. tataH = then; raamaH = Rama; tasmaat hata rathaat = from that, smashed, chariot; ut patantam = up, falling - vaulting; tam nishaacaram = that, nightwalker is; baaNaiH hR^idaye cicCheda = with arrows, at heart's place, tore to shreds; saH jaDaH abhavat = he [Trishira,] became, inert.

3.27.17

सायकैः च अप्रमेय आत्मा सामर्षः तस्य रक्षसः ॥शिरांसि अपातयत् त्रीणि वेगवद्भिः त्रिभिः शतैः
|

And with three sharp and rapid arrows, and even with his own exasperation, Rama of inestimable aptitude rolled the three heads that demon. [3-27-17b, 18a]

17b, 18a. a prameya aatmaa = not, estimable, with aptitude - Rama; sa amarSaH = with, exasperation; vegavadbhiH tribhiH = rapid ones, wit three; sharaiH = arrows; as in other mms - shitaiH = sharp ones; saayakaiH = with arrows; tasya rakSasaH = of that, demon; triiNi shiraamsi apaatayat = three, heads, made to fall - rolled.

3.27.18

स धूम शोणित उद्गारी राम बाण अभिपीडितः ॥न्यपतत् पतितैः पूर्वम् समरस्थो निशाचरः |

When that nightwalker is highly tortured with Rama's arrows he collapsed spewing blood with fumes, whereat he is standing in war, at where his three heads rolled just now. [3-27-18b, 19a]

18b, 19a. raama baaNa abhi piiDitaH = Rama's, arrow, highly, tortured; saH nishaacaraH = that, nightwalker; dhuuma shoNita udgaarii = fumes, blood, spewing; puurvam patitaiH = earlier - just now, fallen; samara sthaH = in war, standing; nyapatat = fell down.

3.27.19

हत शेषाः ततो भग्ना राक्षसाः खर संश्रयाः ॥द्रवन्ति स्म न तिष्ठन्ति व्याघ्र त्रस्ता मृगा
इव |

As with the fleeing of deer alarmed by a tiger, the demons remaining after liquidation, whom Khara has protected so far and whose confidence is now shattered, are running away, and they gave Khara the run-around. [3-27-19b, 20a]

19b, 20a. tataH = then; khara samshrayaaH = by Khara, so far protected; hata sheSaaH raakSasaaH = on killing - liquidation, remaining ones, demons; bhagnaa = with shattered [confidence]; vyaaghra trastaa mR^igaaH iva = by tiger, alarmed, deer, as with; dravanti sma = running away; na tiSThanti = they are, not, standing - defecting Khara.

3.27.20

तान् खरो द्रवतो दृष्ट्वा निवर्त्य रुषितः त्वरन् |
रामम् एव अभिदुद्राव राहुः चन्द्रमसम् यथा ॥

On seeing at those deserters Khara is piqued and quickly brought them back to his control, and then as with the scampering of eclipsing planet Rahu towards moon during lunar-eclipse, he scurried towards Rama alone. [3-27-20b, c]

20b, c. ruSitaH kharaH = piqued Khara; dravataH taan dR^iSTvaa = runners - deserters, them, on seeing; tvaran nivartya = quickly, bringing them back; raahuH candramasam yathaa = planet Rahu, to Moon, as with; raamam eva abhi dudraava = to Rama, alone, towards, scurried.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे सप्त विंशः सर्गः

Sarga 28

4.28.1

निहतम् दूषणम् दृष्ट्वा रणे त्रिशिरसा सह |
खरस्य अपि अभवत् त्रासो दृष्ट्वा रामस्य विक्रमम् ॥

Khara is intimidated on seeing the elimination of Duushana along with Trishira inasmuch as the intrepidity of Rama is concerned.

raNe trishirasaa saha = in war, Trishira, along with; nihatam duuSaNam dR^iSTvaa = slain, Duushana, on seeing; raamasya vikramam dR^iSTvaa = Rama's, intrepidity, on seeing [inasmuch as]; kharasya traasaH api abhavat = of Khara, intimidated, even, became.

4.28.2

स दृष्ट्वा राक्षसम् सैन्यम् अविषह्यम् महाबलम् |
हतम् एकेन रामेण दूषणः त्रिशिरा अपि ॥तद्
बलम् हत भूयिष्ठम् विमनाः प्रेक्ष्य राक्षसः |
आससाद खरो रामम् नमुचिर् वासवम् यथा ॥

On seeing the annihilation of the insufferable and mighty force of demons, even that of Duushana and Trishira by lone Rama, and thus to apprehend that the demonic force is wholly destructed, that demon Khara became apprehensive, and then he lunged at Rama, as with demon Namuchi who once lunged at Indra.

2, 3. saH kharaH = he Khara; mahaabalam aviSahyam raakSasam sainyam = mighty force, insufferable, demon's, force; ekena raameNa hatam = by lone one, by Rama, as annihilated; trishiro duuSaNaH api = Trishira, Duushana, even [as eliminated]; dR^iSTvaa = on seeing; raakSasaH tat balam = demons, that, force; hata bhuuyiSTham = destructed, wholly; prekSya = on observing - apprehending; vi manaaH = without, heart - became apprehensive; namuciH vaasavam yathaa = Namuchi [the demon,] to Indra, as with; raamam aasasaada = at Rama, reached out - lunged at.

4.28.4

विकृष्य बलवत् चापम् नाराचान् रक्त भोजनान् |
खरः चिक्षेप रामाय क्रुद्धान् आशी विषान् इव ॥

Forcefully drawing the bowstring fitted with iron-arrows, which looked like furious serpents of venom ingesting only blood, Khara discharged them on Rama.

kharaH = Khara; balavat caapam vikR^iSya = forcefully, bow [string,] drawing out; kruddhaan aashii viSaan iva = furious one [arrows,] snake, venomous ones, like [arrows]; rakta bhojanaan = that have blood, as their meals; naaraacaan raamaaya cikSepa = iron-arrows, for Rama, discharged.

4.28.5

ज्याम् विधुन्वन् सुबहुशः शिक्षया अस्त्राणि दर्शयन् |
चचार समरे मार्गान् शरै रथ गतः खरः ॥

Fidgeting with bowstring in many a way, brandishing missiles with many a skill, Khara moved about the battleground in many a manner, seated on chariot and showing his expertise with arrows.

ratha gataH kharaH = chariot, who is on, Khara; su bahushaH = in very, many ways; jyaam vidhunvan = bowstring, fidgeting; shikSayaa = by [his] training [skills in warfare]; astraaNi darshayan = missiles, brandishing; samare = in war - on battleground; sharaiH = with arrows [showing expertise]; maargaan cacaara = in many ways - in many a manner, moved about.

4.28.6

स सर्वाः च दिशो बाणैः प्रदिशः च महारथः |
पूरयामास तम् दृष्ट्वा रामो अपि सुमहत् धनुः ॥स सायकैः दुर्विषहैः स स्फुलिन्गैः इव अग्निभिः |
नभः चकार अविवरम् पर्जन्य इव वृष्टिभिः ॥

That great chariot-fighter Khara then started to fill all the stretches and inter-stretches with arrows, seeing that even Rama reciprocally started to take aim with his bow Rama, and then filled and made the sky less of leeway with verily unendurable arrows that are like tongues of fire emitting sparks, as with Rain-god chocking the sky with torrents, less of latitude.

mahaa rathaH saH = great-chariot fighter, he that Khara; sarvaaH dishaH ca pra dishaH ca = all, stretches, and, inter-stretches, also; baaNaiH puurayaamaasa = with arrows, started to fill; tam dR^iSTvaa raamaH api = him, on seeing, Rama, even; su mahat dhanuH puurayaamaasa = [his] very, great, bow, started to pull the bowstring - take aim [in reciprocation]; saH = he [Rama]; dur vi SahaiH = not, verily, endurable - unendurable ones; sa sphulingaiH agnibhiH iva = with, sparks, [tongues of] fire, like; saayakaiH = with [such] arrows; parjanyaH vR^iSTibhiH nabhaH iva = Rain-god, with torrents, as with; a vivaram = without, leeway; cakaara = made [chocking the sky.]

4.28.8

तद् बभूव शितैः बाणैः खर राम विसर्जितैः |
परि आकाशम् अनाकाशम् सर्वतः शर संकुलम् ॥

No empty space is left out in the space around since it has become riotous with the sharp arrows discharged by Rama and Khara from everywhere.

khara raama visarjitaiH = by Khara, by Rama, discharged; shitaiH baaNaiH = with sharp, arrows; tat pari aakaasham = that, vault of, sky - in and around there; sarvataH shara sankulam = everywhere, arrows, riotous; an aakaasham babhuuva = without, empty space, it became.

4.28.9

शर जाल आवृतः सूर्यो न तदा स्म प्रकाशते |
अन्योन्य वध संरम्भात् उभयोः संप्रयुध्यतोः ॥

While both of them are warring with excitement to slay one another, then the sun obscured with the mesh of arrows has not shined.

anyaH anyaH vadha samrambhaat = one, another, to slay, in excitement; ubhayoH = both; sam pra yudhyatoH = mutually, well, while warring; tadaa = then; shara jaala aavR^itaH = arrows, by mesh, obscured; suuryaH na prakaashate sma = sun, not, shining, he is.

4.28.10

ततो नालीक नाराचैः तीक्ष्ण अग्रैः च विकर्णिभिः |
आजघान रणे रामम् तोत्रैर् इव महा द्विपम् ॥

Then with acutely edged tubular, iron, and crescent-edged arrows Khara swatted Rama in that combat, as a great elephant will be swatted with a goad.

tataH = then; Khara; raNe = in combat; naaliika = tubular; naaraacaiH = with iron arrows; tiikSNa agraiH ca = acutely, edged, also; vikarNibhiH = crescent-edged arrows; raamam = Rama is; totraiH mahaa dvipam iva = with a goad, great, elephant, as with; aajaghaana = swatted.

4.28.11

तम् रथस्थम् धनुष् पाणिम् राक्षसम् पर्यवस्थितम् |
ददृशुः सर्व भूतानि पाश हस्तम् इव अंतकम् ॥

When charioted Khara came to the presence of Rama with bow in hand and ready for a close combat, that demon appeared to all beings as the Terminator handling his noose.

ratha stham = who is on chariot; dhanuS paaNim = with bow, in hand; paryavasthitam = who is in the presence, ready for a close combat; tam raakSasam = that, demon; paasha hastam antakam iva = noose, handling, Terminator, as if; sarva bhuutaani dadR^ishuH = all, beings, saw at - appeared to be.

4.28.12

हन्तारम् सर्व सैन्यस्य पौरुषे पर्यवस्थितम् |
परिश्रन्तम् महासत्त्वम् मेने रामम् खरः तदा ॥

Khara presumed that greatly indefatigable Rama is wholly fatigued by now, though he has shown his mettle of boldness in eliminating all of the demonic forces, all the while.

kharaH = Khara; sarva sainyasya hantaaram = all, [demonic] forces, eliminator of; pauruSe paryavasthitam = in boldness, abiding - shown his mettle with boldness; mahaa sattvam = greatly, indefatigable one; raamam = at Rama; tadaa = then - by now; pari shrantam = wholly, fatigued; mene = presumed to be.

4.28.13

तम् सिंहम् इव विक्रान्तम् सिंह विक्रान्त गामिनम् |
दृष्ट्वा न उद्विजते रामः सिंहः क्षुद्र मृगम् यथा
॥

On seeing Khara who is prancing like a lion with a gait of a lion, Rama is unruffled like a lion that sees a least beast.

simham iva vikraantam = at him [Khara,] like, prancing; simha vikraanta gaaminam = one who is - lion, pace, with the gait; tam dR^iSTvaa = him [Khara,] on seeing; raamaH = Rama; simhaH kSudra mR^igam yathaa = lion, at least, beat, as with; na udvijate = not, agitated - unruffled.

For the last compound in second foot the other versions contain siMhaH siMham iva aparam 'a lion on seeing another lion...' Firstly comparing Khara with lion and later comparing him with kshudra mR^iga 'petty animal...' is not found aesthetic by some scholars.

4.28.14

ततः सूर्य निकाशेन रथेन महता खरः |
आससाद अथ तम् रामम् पतंग इव पावकम् ॥

In a chariot that equals the sun in its radiance then Khara reached Rama as a moth reaches fire.

tataH = then; kharaH = Khara; suurya nikaashena= sun, equalling; mahataa rathena = by great - radiant one, by chariot; raamam = to Rama; patanga paavakam iva = a moth, towards fire, as with; tam aasasaada = him - Rama, reached - attacked.

4.28.15

ततो अस्य सशरम् चापम् मुष्टि देशे महात्मनः |
खरः चिच्छ्हेद रामस्य दर्शयन् हस्त लाघवम् ॥

Showing sleight of hand Khara then broke the handgrip of the bow of that great-souled Rama along with an arrow fitted on it.

tataH = then; kharaH = Khara; hasta laaghavam = hand's, skill - sleight of hand; darshayan = showing; mahaatmanaH asya raamasya = great-souled one, that, Rama's; sa sharam caapam = with, arrow, bow; muSTi deshe = at the fist, place- at handgrip; cicCheda = broke.

4.28.16

स पुनः तु अपरान् सप्त शरान् आदाय वर्मणि |
निजघान रणे क्रुद्धः शक्र अशनि सम प्रभान् ॥

Still infuriated Khara has drawn seven more arrows that equal the radiance of Indra's thunderbolts and hit Rama's armour in that war.

saH = he, Khara; kruddhaH = infuriated; punaH = again - still; shakra ashani sama prabhaan = Indra's, thunderbolt, equalling, in radiance; aparaan sapta sharaan aadaaya = other, seven arrows, on drawing; raNe varmaNi nijaghaana = in war, armour, hit at.

4.28.17

ततः शर सहस्रेण रामम् अप्रतिम ओजसम् |
अर्दयित्वा महानादम् ननाद समेरे खरः ॥

Then, on distressing Rama of unequalled vitality with a thousand arrows in that combat Khara blared a loud blare.

tataH = then; kharaH = Khara; a pratima ojasam = not, equalling, in vitality; raamam = Rama is; shara sahasreNa = with arrows, a thousand; ardayitvaa = on distressing; samere mahaa naadam nanaada = in war, great blare, blared.

4.28.18

ततः तत् प्रहतम् बाणैः खर मुक्तैः सुपर्वभिः |
पपात कवचम् भूमौ रामस्य आदित्य वर्चसः ॥

With the arrows released by Khara that have a great egress, then that armour of Rama that has a sun-like resplendence is completely destroyed and fell on the field.

tataH = then; khara muktaiH = by Khara, released; su parvabhiH = those with great, egress; baaNaiH = with arrows; raamasya aaditya varcasaH = of Rama, sun-like, in resplendence; tat kavacam = that, armour; pra hatam = completely, destroyed; bhuumau papaata = on field, fell down.

4.28.19

स शरैः अर्पितः क्रुद्धः सर्व गात्रेषु राघवः |
रराज समरे रामो विधूमो अग्निर् इव ज्वलन् ॥

When all his limbs are hit with arrows Rama is enraged and in that war Rama flared up like a fumeless flaring fire.

sharaiH sarva gaatreSu arpitaH = with arrows, in all, limbs, given to - hit; raaghavaH saH raamaH = one from Raghu's dynasty, he that, Rama; kruddhaH = is enraged; vi dhuumaH agniH iva jvalan = without, fume, fire, like, flaring; samare raraaja = in war, flared up.

4.28.20

ततो गंभीर निर्ह्रादम् रामः शत्रु निबर्हणः |
चकार अंताय स रिपोः सज्यम् अन्यन् महत् धनुः ॥

Then Rama, the blaster of enemies, strung bowstring to another thunderously blasting bow, to end the enemy.

tataH = then; shatru nibarhaNaH = enemy, blaster; saH raamaH= he that, Rama; ripoH antaaya = of enemy, for ending; gambhiira nirhraadam = thunderously, blasting [bow that has]; anyat mahat dhanuH = another, great, bow; sa jyam = with bowstring; cakaara = made - strung.

4.28.21

सुमहत् वैष्णवम् यत् तत् अतिसृष्टम् महर्षिणा |
वरम् तत् धनुः उद्यम्य खरम् समभिधावत ॥

That which is a very admirable bow of Vishnu and that which is awarded by great-sage Agastya, upraising that choicest bow Rama rushed towards Khara.

tat = that one - renowned bow; yat = which one; su mahat vaiSNavam dhanuH = verily, admirable, Vishnu's, bow; maharSiNaa ati sR^iSTam = by great-sage [Agastya,] well, released [awarded]; varam = the best one; tat udyamya = that, on upraising; kharam = to Khara; sam abhi dhaavata = verily, towards, rushed [rushed at.]

4.28.22

ततः कनक पुंखैः तु शरैः संनत पर्वभिः |
चिच्छ्हेद रामः संक्रुद्धः खरस्य समरे ध्वजम् ॥

With arrows that have golden fins and curved barbs that highly infuriated Rama then fragmented Khara's flagstaff with flag in that war.

tataH = then; raamaH sam kruddhaH = Rama, highly infuriated; kanaka punkhaiH = with golden, finned ones; sannata parvabhiH = with curved, barbs; sharaiH = with such arrows; samare kharasya dhvajam = in that war, Khara's, flag; cicCheda = fragmented.

4.28.23

स दर्शनीयो बहुधा विच्छ्हिन्नः कांचनो ध्वजः |
जगाम धरणीम् सूर्यो देवतानाम् इव आज्ञया ॥

That eye-pleasing golden flagstaff with flag is severally shattered and fell onto ground as if it is god-damned sun fallen on earth.

bahudhaa vicChinnaH = severally, shattered; darshaniiyaH = seeable - good looking; saH kaancanaH dhvajaH = that, golden, flagstaff with flag; devataanaam aaj~nayaa = by god's, order - damnation; suuryaH iva = sun, as with; dharaNiim jagaama = to earth, went - fallen on earth.

4.28.24

तम् चतुर्भिः खरः क्रुद्धो रामम् गात्रेषु मार्गणैः |
विव्याध हृदि मर्मज्ञो मातंगम् इव तोमरैः ॥

By that Khara is enraged, and as one who is aware of striking crucial parts/war tactics assaulted on the chest of Rama with four arrows, and even on other limbs, as one would prod an elephant with lancets.

kruddhaH = enraged [by fall of flag]; marma j~naH = crucial points, knower [or, knower of war tactics]; kharaH = Khara; tam raamam = at that, Rama; hR^idi = on chest; caturbhiH maargaNaiH = with four, arrows; maatangam tomaraiH iva = elephant, with lancets as if [one would prod]; gaatreSu = on limbs of Rama; vivyaadha = assaulted.

4.28.25

स रामो बहुभिः बाणैः खर कार्मुक निःसृतैः |
विद्धो रुधिर सिक्तांगो बभूव रुषितो भृशम् ॥

Impacted with various arrows unloosened from the bow of Khara, limbs of Rama are drenched in blood and he became highly indignant.

saH raamaH = he, that Rama; khara kaarmuka niHsR^itaiH = from Khara's, bow, unloosened; bahubhiH baaNaiH = with various, arrows; viddhaH = when impacted; rudhira sikta angaH = with blood, drenched, limbs; bhR^isham ruSitaH babhuuva = highly, indignant, he became.

4.28.26

स धनुर् धन्विनाम् श्रेष्ठः प्रगृह्य परम आहवे |
मुमोच परम इष्वासः षट् शरान् अभिलक्षितान् ॥

On aiming his great bow that ablest one among archers, namely Rama, then in that war released six arrows targeting pointedly.

parama aahave = in that great, war; dhanvinaam shreSThaH = among archers, ablest one; parama iSvaasaH = one who got great, bow; saH = he that Rama; dhanuH pragR^ihya = bow, on taking - on aiming; abhi lakSitaan = the arrow that have already targeted their targets - targeting pointedly; SaT sharaan mumoca = six, arrows, released.

4.28.27

शिरसि एकेन बाणेन द्वाभ्याम् बाह्वोर् अथ आर्पयत् |
त्रिभिः चन्द्र अर्ध वक्त्रैः च वक्षसि अभिजघान ह
॥

Rama indeed hit Khara's head with one arrow, with two his hands, and next with three crescent shaped arrows he hit his chest.

ekena baaNena shirasi = only one, with arrow, on head; atha = next; dvaabhyaam baahvoH = with two, on hands; aarpayat = given, hit; tribhiH candra ardha vaktraiH ca = with three, moon, half, faced ones, also [crescent shaped arrows]; vakSasi abhijaghaana ha = on chest, toward, hit, indeed.

4.28.28

ततः पश्चात् महातेजा नाराचान् भास्कर उपमान् |
जघान राक्षसम् क्रुद्धः त्रयोदश शिला अशितान् ॥

Then afterwards that great-resplendent Rama wishing to eliminate the demon, infuriately launched thirteen iron arrows that are sharply whetted and similar to the dazzle of sun.

tataH pashcaat = then, afterwards; mahaatejaa kruddhaH = great-resplendent Rama, infuriately; raakSasam jaghaana [jighaaMsu] = demon, to kill; bhaaskara upamaan = sun, similar to [in dazzle]; trayaH dasha naaraacaan = three, ten [thirteen,] iron arrows; shilaa ashitaan = on stone, grind - sharply whetted; [launched.]

4.28.29

रथस्य युगम् एकेन चतुर्भिः शबलान् हयान् |
षष्ठेन च शिरः संख्ये चिच्छ्हेद खर सारथेः ॥त्रिभिः त्रिवेणून् बलवान् द्वाभ्याम् अक्षम् महाबलः |
द्वादशेन तु बाणेन खरस्य स शरम् धनुः ॥छ्हित्त्वा वज्र निकाशेन राघवः प्रहसन् इव |
त्रयोदशेन इन्द्र समो बिभेद समरे खरम् ॥

That mighty Raghava who equals Indra in combats, smiling at the warfare of Khara, smashed the yoke of the chariot with one arrow; with four, four of the dappled horses; with the sixth, the head of the charioteer of Khara; with three, the three-pronged shaft from yoke to the base of chariot; with two the axels, thus that chariot is fragmented. Then, on wrecking Khara's bow on which an arrow is placed with the twelfth, that mighty one Rama impaled Khara with the thirteenth arrow that is similar to a thunderbolt.

29, 30, 31. samare = in combats; indra samaH = Indra, one who is equal to [Rama]; balavaan = mighty one; raaghavaH = Raghava; prahasan iva = laughing at [making a sport of,] as though; samkhye = in combat; ekena = with one [arrow]; asya rathasya = his [Khara's,] of chariot; yugam = yoke; and then; caturbhiH shabalaan [caturaH] hayaan = with four, dappled, [four] horses; SaSThena = with sixth [arrow]; khara saaratheH shiraH = Khara's, charioteer's, head; tribhiH triveNuum = with three [arrows,] three-pronged shaft [from yoke to body of chariot]; dvaabhyaam akSam = with two, the axle; cicCheda = fragmented [the chariot]; dvaa dashena tu baaNena = two, ten [twelve,] but, with arrows; kharasya sa sharam dhanuH [cicCheda] = Khara's, together with, arrow, bow; Chittvaa = on wrecking; mahaabalaH = great-mighty [Rama]; vajra nikaashena = thunderbolt, similar [with arrows]; trayodashena = with thirteenth arrow; kharam bibheda = Khara, is impaled.

4.28.32

प्रभग्न धन्वा विरथो हत अश्वो हत सारथिः |
गदा पाणिः अवप्लुत्य तस्थौ भूमौ खरः तदा ॥

With his bow utterly shattered, chariot fragmented, horses killed, and charioteer felled, that Khara then hopped down to ground from the dilapidated chariot wielding a mace, and stood fast.

tadaa = then; pra bhagna dhanvaa = one with utterly, shattered, bow; vi rathaH = one without, chariot; hata ashvaH hata saarathiH = with killed, horses, killed, charioteer; kharaH = Khara; gadaa paaNiH = mace, in hand - wielding it; ava plutya = hopped down; bhuumau = on ground; tasthau = stood fast.

4.28.33

तत् कर्म रामस्य महारथस्य
समेत्य देवाः च महर्षयः च |
अपूजयन् प्रांजलयः प्रहृष्टाः
तदा विमान
अग्र गताः समेताः ॥

The gods as well as great-sages have then came together and assembled in heavens, and those assemblies that are aboard their aircrafts are highly gladdened at the exploit of the great chariot-fighter Rama, and they worshipped him with their adjoined palms.

devaaH ca maharSayaH ca = gods, also, great-sages, too; tadaa = then; sametaaH = assembling; vimaana agra gataaH = on aircrafts, tops, staying; sametyaH = coming together; pra hR^iSTaaH = highly, gladdened; praanjalayaH = with adjoined palms; mahaarathasya raamasya tat karma = great chariot-fighter, Rama's, that, deed; apuujayan = worshipped.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे अष्ट विंशः सर्गः

Sarga 29

3.29.1

खरम् तु विरथम् रामो गदा पाणिम् अवस्थितम् |
मृदु पूर्वम् महातेजाः परुषम् वाक्यम् अब्रवीत् ॥

Rama, the great-resplendent, spoke these words forbiddingly albeit softly to Khara who lost his chariot but staying his course wielding a mace.

mahaatejaaH raamaH = great-resplendent, Rama; vi ratham = without chariot [lost it]; gadaa paaNim = with mace, in hand; avasthitam = who is staying before; kharam tu = to Khara, but; mR^idu puurvam = soft [words,] firstly; paruSam vaakyam abraviit = forbidding, sentence, said.

Rama is said to have tested whether Khara is ready to surrender or not, at least at this stage of loosing all paraphernalia of war. Hence he is said to have talked softly but harshly to that demon.

3.29.2

गज अश्व रथ संबाधे बले महति तिष्ठता |
कृतम् सुदारुणम् कर्म सर्व लोक जुगुप्सितम् ॥

"Although you hold sway over a gigantic force abounding with elephants horses and chariots, you have perpetrated heinous deeds in Dandaka forests that are loathsome to all the worlds, that is unseemliest to this soldiery.

gaja ashva ratha = elephants, horses, chariots; sam baadhe = abounding with; mahati bale = with gigantic, forces; tiSThataa = staying - you who hold sway; such as you are; sarva loka jugupsitam karma = by all, worlds, detestable - loathsome, deed; su daaruNam = very, heinous one; kR^itam = is perpetrated - in Dandaka forests.

3.29.3

उद्वेजनीयो भूतानाम् नृशंसः पाप कर्मकृत् |
त्रयाणाम् अपि लोकानाम् ईश्वरो अपि न तिष्ठति ॥

"One who causes suffering to living beings, besides being a transgressor and completely ruthless, he does not stand up for himself even if he were to be the lord of all the three worlds.

bhuutaanaam udvejaniiyaH = for living beings, causing suffering; paapa karma kR^it = evil, deed, doer - transgressor; nR^ishamsaH = completely ruthless one; trayaaNaam lokaanaam api = for three, worlds, even if; iishvaraH api = lord, may be; na tiSThati = not, stand up for [himself.]

3.29.4

कर्म लोक विरुद्धम् तु कुर्वाणम् क्षणदा चर |
तीक्ष्णम् सर्व जनो हन्ति सर्पम् दुष्टम् इव आगतम् ॥

"All people will eliminate him, oh, nightwalker, who is imperious and an infringer of worldly routine, as they would eradicate a vicious serpent, in the event of its running across them.

kSaNadaa cara = oh, night-walker; loka viruddham karma kurvaaNam = to world, infringing, deeds, who will be doing - an infringer of worldly routine; tiikSNam = one who is imperious; sarva janaH = all, people; aagatam duSTam sarpam iva = that came, vicious, serpent, as with; hanti = will eradicate.

3.29.5

लोभात् पापानि कुर्वाणः कामात् वा यो न बुध्यते |
हृष्टः पश्यति तस्य अन्तम् ब्राह्मणी करकात् इव ॥

"He who goes on performing evils selfishly, obsessively, heedlessly, more so delightedly, he will see the results of his own doings, like red-tailed-lizard on its eating self-destructive hailstones, obsessively and delightedly.

lobhaat = by selfishness; kaamaat vaa = obsessively, or; yaH paapaani kurvaaNaH = who, evils, while going on doing; na budhyate = will not, know - does not realise - heedless; such a one; hR^iSTaH = delighted, [bhraSTaH = becomes decadent]; karakaat = hail [pellets on eating]; braahmaNii = a lizard [with red tail]; iva = as with; tasya = what has been done - evil deed; antam pashyati = end [result,] he sees.

Hailstones are life-taking poisonous pellets to this particular red- tailed lizard, called brahmaNi . It is still called as 'bamaani' in Bhojpuri vernacular of Hindi.

Parting with some parts of one's own accrual is lobha, and craving for that which is absolutely unavailable is moha. People tend to commit sin while protecting their own accruals as well as trying to acquire unavailable things. But any person, if goes on undertaking these evils, even after realizing that both are mistakes, it is an unpardonable crime. The metaphor of a red-tail-lizard is said to be unavailable in older scripts. There is another variation to this foot wherein the simile is with a Brahman bereft of his self-respect, and that foot reads as: bhrSTaH pashyati duHkham sa braahmaNa paravaan iva .

Next, implying the prospective question of Khara, viz., 'What sin I have committed?' Rama answers it in the next verse.

3.29.6

वसतो दण्डकारण्ये तापसान् धर्म चारिणः |
किम् नु हत्वा महाभागान् फलम् प्राप्स्यसि राक्षस ॥

"The residents of Dandaka forest are the highly-propitious sages that tread the path of virtue, and oh, demon, what benefit you gain in killing them, really?

raakSasa = oh, demon; daNDaka araNye vasataH = in Dandaka, forest, while living in; dharma caariNaH = virtue, treaders; mahaa bhaagaan = highly, propitious ones; taapasaan = sages; hatvaa = on killing; kim nu phalam praapsyasi = why [what], really, fruit [benefit,] you will gain.

Again Khara may ask, 'There are many more sinners, what will become of them, why holding me alone responsible?' For this Rama is saying that the sinners in general will get their punishment after their mortality when karmic cycle is over. But those that are not only sinners but cruel, and even abhorred by world, will ruin here only, because their merit accumulated in earlier births has come to a standstill on this earth itself. Those sinners will become like petrified trees trunks, they neither fall nor their boughs flower.

3.29.7

न चिरम् पाप कर्माणः क्रूरा लोक जुगुप्सिताः |
ऐश्वर्यम् प्राप्य तिष्ठन्ति शीर्ण मूला इव द्रुमाः ॥

"Even if a fortune is made for a lavish living with an iota of merit, the evildoers, that too reprobates, further more those that are abominated by world will not last long, no more that petrified tree trunks.

paapa karmaaNaH = evil, doers; loka jugupsitaaH = by world, abominated; kruuraa = reprobates; aishvaryam praapya = a fortune, on getting - on making [for lavish living]; shiirNa muulaa drumaaH iva = petrified, base [trunk,] of tree, as with; ciram na tiSThanti = long-lastingly, will not, sit tight - will not last long.

3.29.8

अवश्यम् लभते कर्ता फलम् पापस्य कर्मणः |
घोरम् पर्यागते काले द्रुमः पुष्पम् इव आर्तवम् ॥

"One who undertakes evildoings will definitely and seasonably reap their fruits, which in his case will be ghoulish, as with the flowering of trees according to season.

kaale pari aagate = of time, upon, coming; kartaa = doer [jantuH = people]; paapasya karmaNaH = of evil, doings; ghoram phalam = ghastly, result; drumaH = trees; aartavam = seasonal; puSpam iva = flower, as with; avashyam labhate = definitely, reaps.

dhvani/allusion: That fruit of sin will not be immediate alike the a crop that yields long after sowing. Moreover the fruit of sin will be venomous, for the greedy harvester of that sin alone will devour it.

3.29.9

न चिरात् प्राप्यते लोके पापानाम् कर्मणाम् फलम् |
स विषाणाम् इव अन्नानाम् भुक्तानाम् क्षणदाचर ॥

"In the world one acquires the fruit of profane acts not before long, oh, nightwalker, and it will be like venomous food devoured.

kSaNadaacara = oh, nightwalker; loke = in world; paapaanaam karmaNaam phalam = of profane, acts, fruit of; bhuktaanaam sa viSaaNaam annaanaam iva = devoured, with, venom, food, as with; na ciraat praapyate = not, long after, is acquired.

dhvani/allusion: 'As one quickly acquires the results of the venomous food devoured, oh, nightwalker, the perpetrator of profane acts will acquire their fruits that quickly, in the world.' Eating food, or committing a sin is simply subjective. If one commits sin unknowingly, that will be as good as the intake of venomous food, unsuspectingly. Both the poisonous food, and committing sins will act internally and rapidly than any other ruinous inflictor. Then the sinner, or the consumer of poisonous food will acquire an inconsolable wretched state.

3.29.10

पापम् आचरताम् घोरम् लोकस्य अप्रियम् इच्छ्हताम् |
अहम् आसादितो राज्ञा प्राणान् हन्तुम् निशाचर ॥

"I am the king who arrived to exterminate the lives of those that perpetrate hideous sins, and even of those that wish to do evils to the disapprobation of world. "I am the one who arrived at the behest of the king Dasharatha, or Bharata to exterminate the lives of those that perpetrate hideous sins, and even of those that wish to do evils to the disapprobation of world.

nishaacara = oh nightwalker; ghoram paapam aacarataam = hideous, evil, perpetrators; lokasya a priyam icChataam = world's, not, approbatory, those wishful of; praaNaan hantum = lives, to exterminate; [raajaa] raaj~naa = [king] at the behest of king; aham aasaaditaH = I, arrived.

The word 'raaj~~na' is 'sent by some king' for it is in fifth case. Whereas the word 'raajaa' is 'as a king I have come...' This is as appearing in some mms. Dharmaakuutam uses 'raaj~~naa' and says: : anena loka upadrava karaH raaj~naa avashyam shikShaNiiyam iti suucitam | and he goes on quoting vidura niiti Vidura's morals in Maha Bharata: gururaatmavataam shaastaa shaastaa duraatmanaam | antaH pracchanna paapaanaam shaastaa vaivasvato yamaH ||

3.29.11

अद्य भित्वा मया मुक्ताः शराः कांचन भूषणाः |
विदार्य अतिपतिष्यन्ति वल्मीकम् इव पन्नगाः ॥

"Now, my arrows that are decorated in gold will be released on you like snakes rebounding from a snake-pit, and they will tear you asunder, and on riving you they will bounce back into my quivers.

adya = now; mayaa muktaaH kaancana bhuuSaNaaH = by me, released, in gold, decorated; sharaaH = arrows; pannagaaH valmiikam iva = snakes, from snake-pit, like; tvaam = you; bhitvaa = on tearing; vi daarya = verily, on riving; ati patiSyanti = out, they fall - they go out, bounce back.

dhvani/allusion: My arrows can pierce through your body, not only your body but to the core of earth, and they bounce back to re-enter my quivers like the snakes that emerge from snake pits and return to their pits when their task is over. Or, when these arrows enter your body that is akin to a snake pit, they will kill all the sins lying like snakes inside that body of yours, and return to my quivers.

3.29.12

ये त्वया दण्डकारण्ये भक्षिता धर्म चारिणः |
तान् अद्य निहतः संख्ये स सैन्यो अनुगमिष्यसि ॥

"Now eliminated in war, you along with your army will tread behind those sages that were treading the path of virtue, on whom you have so far feasted in Dandaka forest.

tvayaa = by you; daNDakaaraNye = in Dandaka forest; ye = those are; dharma caariNaH = virtue, treaders - sages; bhakSitaa = are eaten; taan = them [the sages]; adya = now; sankhye nihataH = [you] eliminated, in war; sa sainyaH = with, your army; anu gamiSyasi = in tow, you will follow - tread behind.

dhvani/allusion: A kind of assurance is sounded here by Rama's words in saying that Khara will be absolved of his sins. Those that are eliminated by Rama are sure to get salvation. Here not only Khara but also entire army is going to get that salvation, if Khara surrenders at least at this stage. In Skanda Purana it is said: raama vidDhaa nishaacaraa baaNaiH su taaDitaaH | raamam aasaadya samare saayujya padaviim gataaH || skaanda puraaNa But this saayujua, salvation or getting to heavens is of a variety. In war those that sacrifice themselves in the fire of arrows will get indra loka. Those that conduct warfare unhappily thinking that death is the only result of war they get gandharva loka. Those that retreat or go begging for their lives and yet killed, they get guhya loka, and those that are fully aware of Kshatriya dharma and conduct righteous warfare they go to brahma loka. So says Maha Bharata. The same is said Bhagavad Gita yam yam vaa api smaran bhaavam tyajatyante kalebaram | tam tam evaiti kaunteya sadaa tad bhaava bhaavitaH || Gita 8-6.

3.29.13

अद्य त्वाम् निहतम् बाणैः पश्यन्तु परमर्षयः |
निरयस्थम् विमानस्था ये त्वया निहता पुरा ॥

"Let the supreme sages who were earlier slain by you may now see abiding on their aircrafts, your abidance in hellish death pangs when assaulted with my arrows.

puraa tvayaa ye nihataa = earlier, by you, who are, slain; such of them; paramarSayaH = supreme-sages; vimaana sthaa = abiding in aircrafts; adya = now; baaNaiH nihatam = with arrows, slain - assaulted; nirayastham = [your] abidance in hell; tvaam pashyantu = you, let them see.

The word nirayastham is literally 'in hell of Yama' but here it is the hell-like situation caused by Rama's arrows. If the literal meaning of 'in hell' is taken the above assurance of salvation etc., will be futile, hence, it is 'hellish pangs' by the hit of arrows.

3.29.14

प्रहरस्व यथा कामम् कुरु यत्नम् कुलाधम |
अद्य ते पातयिष्यामि शिरः ताल फलम् यथा ॥

"Attack me as you wish... make an effort... you the knave of your clan... now I am going to toss your head down like a palm-fruit..." Thus Rama addressed Khara.

kula adhama = clan's, knave of; yathaa kaamam praharasva = as, you wish, you attack; yatnam kuru = an effort, you make; adya te shiraH = now, your, head; taala phalam yathaa = palm, fruit, as with; paatayiSyaami = I wish to toss down.

It is questioned whether Rama is self-eulogizing when talking this way to Khara. It is contradicted saying that yuddha kaale viira vaadasya sva paraakrama anusaareNa utsaaha abhivR^idhyartham para tiraskaara artham ca - aatma stuti - karaNe doSha abhaavaat | dk 'there is nothing wrong in foretelling how brave a warrior is and it will not come under self-praise, in war...' and the commentator goes on quoting many references, for e.g., Karna in Maha Bharata says: shuuraaH garjanbti satatam praavR^iShi iva balaahakaaH | 'brave ones will be regularly thundering like thundering clouds...'

3.29.15

एवम् उक्तः तु रामेण क्रुद्धः संरक्त लोचनः |
प्रति उवाच ततो रामम् प्रहसन् क्रोध मूर्चितः ॥

But when Rama said thus, Khara is infuriated and convulsed in anger, and he replied Rama with bloodshot eyes, laughing boisterously.

raameNa evam uktaH tu = by Rama, thus, [Khara is] said, but; [kharaH] kruddhaH = [Khara] is infuriated; samrakta locanaH = with bloodshot, eyes; tataH prahasan = thereupon, laughing at; krodha muurchitaH = in anger, convulsed; raamam = to Rama; prati uvaaca = replied.

dhvani/allusion: Khara 'laughed at' Rama's words of self-praise means that even the Supreme Being untiringly does some self-praise like telling 'I am here to save you... seek refuge in me for I alone can save...' in order to make Himself known to the adamants. The whole concept of Bhagavad Gita in telling that 'I am here... Know me thus...' etc., is for the same purpose. Thus, this is a laughable situation to those who are already in the know of Being. Presently it is Khara who was great Vedic Brahman once, but became an ogre by curse. Contrariwise, it is a 'laughable talk' of the Supreme Being, to non-knowers or for the non-adherers.

3.29.16

प्राकृतान् राक्षसान् हत्वा युद्धे दशरथ आत्मज |
आत्मना कथम् आत्मानम् अप्रशस्यम् प्रशंससि ॥

"On killing average demons in war, oh, son of Dasharatha, how you praise yourself when you yourself are un-praiseworthy?" Thus Khara started to speak to Rama.

dasharatha aatmaja = oh, Dasharatha's, son; yuddhe praakR^itaan raakSasaan hatvaa = in war, primitive - average, demons, on killing; a prashasyam = not, praiseworthy; aatmaanam = about yourself; aatmanaa = yourself; katham prashamsasi = how, you are praising.

dhvani/allusion: For this self-praise it is said that Khara estimated Rama as an unworthy being in the parlance of mortals. kharaH tu kopaat asamartho raama iti bhraantaa uktavaan iti no ko api doShaH | dk But as a cursed Vedic Brahman who is in the know of Rama as Vishnu is retorting Rama saying 'you also need to self-eulogise, when I am fully aware of you and come hither to gain my salvation at your hand? You are not supposed to self-extol before small beings like us...'

3.29.17

विक्रान्ता बलवन्तो वा ये भवन्ति नरर्षभाः |
कथयन्ति न ते किंचित् तेजसा स्वेन गर्विताः ॥

"Those best of men that are victorious and mighty will not boast anything, for they will be really proud of their own valour.

ye nararSabhaaH = those, best of men; vikraantaa balavantaH vaa = victorious, vigorous ones, either; bhavanti = will be there; te svena tejasaa garvitaaH = they, of their own, with valour, becoming proud; na kimcit kathayanti = not, anything, they say - boast.

dhvani/allusion: This is said otherwise: ye nararSabhaaH 'those best ones among men like you...' te 'by them...' [adhyaahaarya] evam 'elliptic: this way...' na kathayanti 'do not praise themselves...' tejasaa svena garvitaaH kathayanti some of 'those that are proud of their own valorous resplendence, they speak up their glory, vaingloriously...' 'So it is unapt of you to speak up for yourself, for we are in the know of it, and we are waiting for our release from our curse at your hand...' Tiirtha.

3.29.18

प्राकृताः तु अकृत आत्मानो लोके क्षत्रिय पांसनाः |
निरर्थकम् विकत्थन्ते यथा राम विकत्थसे ॥

"Oh, Rama, as to how undignified Kshatriya-s that are frivolous and irresolute in self-confidence will boast in the world, likewise you too are boasting in a meaningless manner.

raama = oh, Rama; loke = in world; a kR^ita aatmaanaH = not, perfected, with selves - irresolute in self-confidence; praakR^itaaH tu = frivolous, but; kSatriya paamsanaaH = Kshatriya, undignified one; yathaa vikatthase = as to how, they are boasting; likewise; nir arthakam vi katthante = not, meaningful, verily, they speak up - you boast in a meaningless manner.

dhvani/allusion: Khara's intent is: kSatriya paamsanaaH 'the Kshatriya, worthless... worthless Kshatriya-s...' yathaa nir arthakam vikatthase 'as to how they meaninglessly speak up for themselves...' raama tvam vikatthante 'oh, Rama, you are speaking like that...' 'It is unapt of you to talk vainly like any other average Kshatriya, as you are an incarnate in a best Kshatriya clan, and you do your duty righteously without much talk...' Tiirtha.

3.29.19

कुलम् व्यपदिशन् वीरः समरे को अभिधास्यति |
मृत्यु काले हि संप्राप्ते स्वयम् अप्रस्तवे स्तवम् ॥

"Who will be that valiant that speaks about his lineage at wartime, that too, when the death-time is looming large! And, there will there be someone who broaches his self-extols in such an inopportune situation, is it!

mR^ityu kaale sampraapte = at death, time, on arrival of - looming large; viiraH = valiant one; kaH samare kulam vyapadishan = who, in wartime, his lineage, while speaking about; a prastave = not, appropriate time - inopportunely; svayam stavam = personally, self-extol; abhidhaasyati hi = broaches, is it!

dhvani/allusion: Khara's saying is: samare 'in war...' [adhyaahaara]: shatru pakshe 'elliptic: on the enemy's side...' mR^ityu kaale sampraapte sati 'death time, while chancing, that being so...' stavam ko vaa abhidaasyati 'self-praise, who, either, speaks out...' Thus, Khara's saying is: 'where is the necessity for any warrior to self-eulogise when the death-time is hovering upon his enemy? And you, as Rama, are on the winning spree in this war, and there is no necessity to extol yourself...' Tiirtha.

3.29.20

सर्वथा तु लघुत्वम् ते कत्थनेन विदर्शितम् |
सुवर्ण प्रतिरूपेण तप्तेन इव कुश अग्निना ॥

"Howsoever your ignominy is well shown by your self-praise, like the manifestation of gold on the tip of grass-blade burnt by fire, where the fire on grass-blade is no fire, and the bulb of fire appearing at the tip of grass-blade as a bulb of gold, is no gold.

katthanena = by self-praise; by you; taptena = burnt; suvarNa prati ruupeNa = golden, in reflection, aspect - having the aspect of gold; kusha agninaa iva = grass-blade, by fire, as with; sarvathaa tu laghutvam te = howsoever, but, ignominy, yours; vi darshitam = well, shown.

dhvani/allusion: A blade of grass when burnt, immediately glows and manifests a globe of golden flame, but it is too quick to evanish thus it can not burn the gold to refine it. katthanena 'by broaching...' te laghutvam 'your ignominy...' sarvathaiva vidarshitam ' in every way, well-shown...' and that ignominy is looking like taptena 'burnt...' kusha agninaa 'fire abiding the grass-blade...' suvarNa pratiruupeNa 'golden in hue...' laghutvam vidarshyate yathaa tathaa 'lowliness of fire proper will be shown by that fire on grass-blade, likewise... tava laghutvam eva vidarshitam bhavat 'so also your own lowliness is made evident...' 'A small fire on a small grass-blade quickly burns though with a golden hue, but it cannot sustain its flame to burn other things. It burns the grass-blade on which it sits. So, self-ruinous is your self-eulogy...' Govindaraja.

kusha agninaa 'by grass-blade's fire...' that is used to purify golden material in rituals; suvarNa prati ruupeNa 'gold, equalling in aspect...' namely brass items; taptena 'if burnt to purify...'; laghutvam 'stain of blakishness...'; If brass items are put to the same small fire of grass-blade they immediately become smoky, however small the fire may be; Thus te 'by you...' katthanena 'by self-praising...' laghutvam vidarshitam 'your futility is well-shown...' Maheshvara Tiirtha.

suvarNa prati ruupeNa tapyatena ashmanaa agninaa is another text. In this ashmanaa is 'stone...' If anyone touches a stone that is similar to fire outwardly, he does not feel the heat of the fire by the cold touch of stone. Thus, his 'foolishly mistaken identity' makes a fool of himself. Thus Khara is saying 'I was thinking that Rama is a very great valiant person, but by way of listening your self-eulogies, at an inopportune time, you appear to be a cold stone but not a firebrand... One who goes on self-eulogising without taking any action in a war is a coward but not a victor...' Thus Khara is quickening Rama to proceed with fighting so that the ensuing salvation can also be quickened.

3.29.21

न तु माम् इह तिष्ठंतम् पश्यसि त्वम् गदा धरम् |
धराधरम् इव अकंप्यम् पर्वतम् धातुभिः चितम् ॥

"But you are seeing me wielding a mace and standing before you like an unshakable and jagged mountain laden with ores, isn't it!

tvam = you; gadaa dharam = mace, wielding; iha tiSThantam = here, staying - standing; dhaatubhiH citam = by ores, laden; parvatam = having nubs, protuberances, jagged; dharaa dharam iva = earth, borne by - mountain, like; a kampyam = not, shakeable; maam tu na pashyasi nanu = me, but, not, you see, isn't it.

3.29.22

पर्याप्तो अहम् गदा पाणिर् हन्तुम् प्राणान् रणे तव |
त्रयाणाम् अपि लोकानाम् पाश हस्त इव अंतकः ॥

"As to how the Terminator wielding noose is enough to take away all the lives in all the three worlds, handling my mace I am enough for detracting your life from you.

paasha hasta antakaH = noose, wielder, terminator; trayaaNaam lokaanaam api iva = for three, worlds, even for the [lives in those three worlds,] as with; raNe tava praaNaan hantum = in war, your, lives, to destroy - to kill; gadaa paaNiH aham paryaaptaH = with mace, in hand, I am, enough.

dhvani/allusion: 'I am not competent enough to combat with you...' is the sense that is drawn out. gadaa dharam maam pashyasi nanu 'mace-wielder, me, you see, though...' 'Though you see me wielding this mace...' paasha hasta antaka iva 'noose-wielder Yama, Terminator, like...' 'Though I appear to be noose-wielding Terminator...' trayaNaam api lokaanaam praaNaan hantum paryaaptaH yadyapi tathaa api 'Though I can strike down the lives of all in all the three worlds with this single mace as Yama does so with only one noose...' raNe tava na paryaaptaH 'in war, with you, not, competent... 'I am not competent enough to fight with you in war, for I am an inferior being in comparison to you, oh, Supreme Being...'

3.29.23

कामम् बहु अपि वक्तव्यम् त्वयि वक्ष्यामि न तु अहम् |
अस्तम् प्राप्नोति सविता युद्ध विघ्नः ततो भवेत्
॥

"Even though much is to be said in your respect I will not continue to say, for the sun is getting at the dusk thereby disruption to war occurs.

tvayi = in your respect; bahu vaktavyam api kaamam = much, is to be said, though, really; tu = but; aham na vakSyaami = I am, not, tell - I will not continue to say; savitaa astam praapnoti = sun, dusk, getting at; tataH yuddha vighnaH bhavet = thereby, for war, disruption, occurs.

dhvani/allusion: This is the devil's advocacy about dharma yuddha 'righteous warfare...' which righteous war is generally waged from morning till evening. Khara says that 'because the sun is dusking you humans cannot war with us, the nightwalkers who are adept in night-wars. Thus by killing you in nighttime does not prove my victory, for your warfare is from sunrise to sunset. Hence, this war is to be stalled. If you quicken now without self-extolling, I will kill you before sunset, proving my chivalry and then I can dab the eyes of the wives of the demons so far killed by you...'

3.29.24

चतुर्दश सहस्राणि राक्षसानाम् हतानि ते |
त्वत् विनाशात् करोमि अद्य तेषाम् अश्रु प्रमार्जनम् ॥

"You have killed fourteen thousand demons and on killing you I will wipe the tears of the wives of those dead demons today itself." Khara said so to Rama.

te = to you - by you; raakSasaanaam caturdasha sahasraaNi hataani = demons, fourteen, thousand, are killed; [eSa = this me]; tvat vi naashaat = on your, utter, eradication - on killing you; teSaam ashru pramaarjanam = their [their wives,] tears, wiping; adya karomi = today itself, I will do.

dhvani/allusion: Khara cannot return to his place after sacrificing these many demons. Either he should win or be won over. So 'when these many demons are eliminated by you... tvad vinaashaat = tvattaH naashaat 'by you if I am eliminated...' eSaam ashru pramaarjanam karomi 'their tears I will wipe... 'For I sacrificed fourteen thousand kinsmen of mine, and if I am also killed by you, their wives do not find fault with me and my death will wipe their tears out... that is why, though you tried to pacify and avert me from warring with soft talk mR^idu puurva bhaaSaNena, as at 3-29-1. I can not but war, and you need not think that I am heedless of your words...' Tiirtha.

3.29.25

इति उक्त्वा परम क्रुद्धः ताम् गदाम् परम अन्गदाम् |
खरः चिक्षेप रामाय प्रदीप्ताम् अशनिम् यथा ॥

Saying thus that highly infuriated Khara hurled his mace towards Rama, around which there are superb golden cinctures, and which is extremely glaring like a thunderbolt.

iti uktvaa = thus, saying; kharaH = Khara; parama kruddhaH = highly, infuriated; parama angadaam = [mace] with superb, [golden] cinctures; [parama angdaH = one who has superb bicep-lets, Khara]; pra ndiiptaam ashanim yathaa = extremely glaring, thunderbolt, which is like; taam gadaam = that, mace; raamaaya cikSepa = for Rama - towards Rama, hurled.

3.29.26

खर बाहु प्रमुक्ता सा प्रदीप्ता महती गदा |
भस्म वृक्षाम् च गुल्माम् च कृत्वा अगात् तत् समीपतः ॥

Forcefully discharged from Khara's hands that highly fiery and stupendous mace rendering trees and shrubs down to ashes darted towards Rama.

khara baahu pra muktaa = by Khara's, arms, forcefully discharged; pra diiptaa mahatii gadaa = highly, fiery, stupendous, mace; vR^ikSaam ca gulmaam ca = trees, also, shrubs, also; bhasma kR^itvaa = to ashes, making - on rendering down; saa = that mace; tat samiipataH agaat = to his [Rama's,] near, has gone - darted out.

3.29.27

ताम् आपतन्तीम् महतीम् मृत्यु पाश उपमाम् गदाम् |
अंतरिक्ष गताम् रामः चिच्छ्हेद बहुधा शरैः ॥

When that monstrous mace similar to the halter of the Terminator is swooping down, Rama smashed it to smithereens with his arrows while it is still sky rocketing.

aa patantiim = coming, falling upon - swooping down; mahatiim = monstrous [mace]; mR^ityu paasha upamaam = Terminator, halter, in simile; such a mace; taam gadaam = that, mace; antarikSa gataam = while sky, rocketing; raamaH sharaiH bahudhaa cicCheda = Rama, with arrows, variously, smashed - to smithereens.

3.29.28

सा विशीर्णा शरैः भिन्ना पपात धरणी तले |
गदा मंत्र औषधि बलैर् व्याली इव विनिपातिता ॥

That mace splintered with arrows of Rama fell crumbling onto the surface of earth as a springing female snake would fall down by the strength of spells and nostrums.

sharaiH bhinnaa = by arrows, splintered; saa gadaa = that, mace; mantra auSadhi balaiH = by spells, by nostrums, by the strengths of; vi ni paatitaa = utterly, down, fallen came to naught; vyaalii iva = female snake, as with; vi shiirNaa = absolutely, crumbled; dharaNii tale = earth's, on surface; papaata = fell down.

dhvani/allusion: The mention about Khara's mace may be noticed. In the text, its reference has come more often and at the end it is said to have burnt down the vegetation along its course of travel, which indicates that it has some radiation power. Without making it to touch the ground, Rama has splintered it in sky itself, and its destruction is metaphoric with a venomous serpent, and hymns and herbs can bring down that serpent. That is to say even if venomous missiles are used their antidotes are ready at hand. For this Dharmaakuutam says, without expanding: anena mantra auShadhi balaiH viSha aadi naasha ukto bhavati | dk 'any poison can be neutralised by antidotes, say spells and nostrums...'

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एकोन त्रिंश सर्गः

Sarga 30 (part 1 of 2)

3.30.1

भित्त्वा तु ताम् गदाम् बाणैः राघवो धर्म वत्सलः |
स्मयमानः खरम् वाक्यम् संरब्धम् इदम् अब्रवीत् ॥

On smashing the mace with arrows Raghava spoke this sentence to Khara smiling him out of temper, without assaulting weaponless and flustering Khara, because Rama is the patron of virtue following the protocol of righteous war.

dharma vatsalaH raaghavaH = virtue, patron, Raghava; taam gadaam baaNaiH bhittvaa = that, mace, with arrows, having smashed; smayamaanaH = while smiling; samrabdham kharam = to flustering, Khara; idam vaakyam abraviit = this, sentence, spoke.

This seems to be a roundabout meaning. But to explain why the epithet dharma vatsala to Rama is given, this beating round the bush is necessary. So also, many epithets used in this epic have relevance to the circumstances, characters, or their actions. These cannot be explained without the support of commentaries, and unfortunately commentaries skip these minor details assuming that the readers are capable enough to grasp them in the course of narration, which resulted otherwise at a later time. We therefore request pundits to consolidate the relevancy of each the inordinate epithet used to the situations narrated somewhere like web, if it is going to cost a fortune on printing and stationary. Explaining them occasionally is unnoticed, and they appear to be redundant metre fillers in these days where Sanskrit itself has become an alienated language.

3.30.2

एतत् ते बल सर्वस्वम् दर्शितम् राक्षसाधम |
शक्ति हीनतरो मत्तो वृथा त्वम् उपगर्जसि ॥

"So, this is all the strength of yours and your army that is displayed and nothing more to display, is it! You wretched demon, it is paltriest compared to my strength, yet you vaunt aloud futilely!

raakSasa adhama = oh, demon, the wretched; te etat = your, all this - this is all the strength you have, is it; bala sarvasvam darshitam = strength [of yours and your army,] in its entirety, is displayed; mat taH shakti hiina taraH = than mine [your,] strength, paltry, higher in comparison - paltriest; tvam vR^ithaa upagarjasi = you, futilely, blare - you boast yourself.

3.30.3

एषा बाण विनिर्भिन्ना गदा भूमि तलम् गता |
अभिधान प्रगल्भस्य तव प्रत्यय घातिनी ॥

"This mace of yours in which you repose your bombastic aplomb, now completely battered with my arrows has gone onto the surface of earth, so also is your vanity.

eSaa gadaa = this, mace [of yours]; baaNa vi nir bhinnaa = with arrows, very, completely, battered; abhidhaana pragalbhasya = in talking, pompous [of a bombastic being]; tava pratyaya ghaatinii = your, aplomb, is shattered - by mace; bhuumi talam gataa = mace, on earth's, surface, gone down.

3.30.4

यत् त्वया उक्तम् विनष्टानाम् इदम् अश्रु प्रमार्जनम् |
राक्षसानाम् करोमि इति मिथ्या तत् अपि ते वचः
॥

"What that is said by you, 'I will dab the tears of the demons whose kinfolk are dead here...' even this word of yours is a fake.

[aham = I will]; vi naSTaanaam raakSasaanaam = completely, lost, demons - of demons whose kinsfolk is lost; idam = this; ashru pramaarjanam = tears, dabbing; karomi = I will do; iti = thus; yat tvayaa uktam = what words, by you, said; te tat vacaH api = your, that, words, even; mithyaa = are fake.

3.30.5

नीचस्य क्षुद्र शीलस्य मिथ्या वृत्तस्य रक्षसः |
प्राणान् अपहरिष्यामि गरुत्मान् अमृतम् यथा ॥

"In boasting you are knavish, in character roguish, and in behaviour ghoulish, such a demon as you are, I will take your life away as the Divine Eagle Garuda took away Ambrosia.

niicasya = of a knave; kSudra shiilasya = roguish, in character; mithyaa vR^ittasya = of devious, behaviour [ghoulish]; rakSasaH = being a demon; such as you are, your; praaNaan = lives; garutmaan amR^itam yathaa = Garuda, Ambrosia, as with; [aham = I will]; apahariSyaami = I will snatch away.

3.30.6

अद्य ते भिन्न कण्ठस्य फेन बुद्बुद भूषितम् |
विदारितस्य मत् बाणैः मही पास्यति शोणितम् ॥

"Now, my arrows will rip and chop off your throat, and then the earth will guzzle the blood gushed therefrom garnished with froth and foam.

anvaya/word order: adya = now; mat baaNaiH vi daaritasya = by my, arrows verily, rip; bhinna kaNThasya = chopped off, of your throat; te phena budbuda bhuuSitam shoNitam = your, with froth, foam, garnished with, blood [gushed from chopped throat]; mahii paasyati = earth, guzzles.

3.30.7

पांसु रूषित सर्वान्गः स्रस्त न्यस्त भुज द्वयः |
स्वप्स्यसे गाम् समाश्लिष्य दुर्लभाम् प्रमदाम् इव
॥

"You will go to eternal sleep embracing the earth as you embrace an un-gainable lady, when both of your arms are knocked down to slide on earth, and limbs smeared with dirt.

paamsu ruuSita sarva angaH = by dirt, smeared with, on all, limbs; srasta nyasta bhuja dvayaH = made to slide, laid [knocked down to earth,] arms, two; svapsyase gaam sam aashliSya = you sleep [eternally,] on earth, well-embracing; dur labhaam pramadaam iva = impossible one, to gain, lady, like.

3.30.8

प्रवृद्ध निद्रे शयिते त्वयि राक्षस पांसने |
भविष्यन्ति अशरण्यानाम् शरण्या दण्डका इमे ॥

"While you are in profound sleep, oh, notorious demon, this Dandaka forest becomes a shelter to the shelter-worthy sages and saints.

raakSasa paamsane = oh, demon, the notorious; tvayi = by you; pra vR^iddha nidre shayite = in well developed [profound,] sleep, while sleeping; ime daNDakaaH = these, Dandaka forests; sharaNyaanaam = for shelter-worthy [sages]; sharaNyaa bhaviSyanti = shelter, will become.

3.30.9

जनस्थाने हत स्थाने तव राक्षस मत् शरैः |
निर्भया विचरिष्यन्ति सर्वतो मुनयो वने ॥

"When the strongholds of demons in your Janasthaana are ruined with my arrows, the sages in this forest will move about everywhere, fearlessly.

raakSasa = oh, demon; tava janasthaane = in your, Janasthaana; mat sharaiH = with my, arrows; hata sthaane = ruined, strongholds [of demons]; munayaH nir bhayaa = sages, without, fear; sarvataH vane = everywhere, in forest; vi cariSyanti = well, move about.

3.30.10

अद्य विप्रसरिष्यन्ति राक्षस्यो हत बान्धवाः |
बाष्प आर्द्र वदना दीना भयात् अन्य भयावहाः ॥

"The demonesses who terrorized others so far will be pitiably terrorised now, and they flee away very quickly with tear-wet faces as their kinsmen are killed.

anya bhayaavahaaH = to others, terrorizing [so far]; raakSasyaH = demonesses; hata baandhavaaH = killed, kinsmen; baaSpa aardra vadanaa = with tear, wet, with faces; bhayaat diinaa = with fear, becoming pitiable; adya = now; viprasariSyanti [vi pra sariSyanti] = very, quickly, flee away.

3.30.11

अद्य शोक रसज्ञाः ताः भविष्यन्ति निरर्थकाः |
अनुरूप कुलाः पत्न्यो यासाम् त्वम् पतिः ईदृशः ॥

"To which demonesses your kind of grievous demon is the husband, they must have taken birth in a befittingly grievous family like that of yours, and must be well-matched to you in grievous atrocities, and though they might not have tasted a grievous situation so far, since their lives have become meaningless, now they will become the enjoyers of the empathy of grief.

yaasaam = to which females [demonesses]; iidR^ishaH tvam patiH = this kind of you, [abominable one] is the husband; anuruupa kulaaH = well-matched to you, in befitting family [taken birth]; taaH = they the demonesses; patnyaH = are [befittingly deplorable] wives; adya = now; nir arthakaaH = without, meaning - meaningless - lives of demonesses became meaningless; shoka rasaGYaaH = grief's, enjoyers of empathy; bhaviSyanti = they will become.

3.30.12

नृशंस शील क्षुद्र आत्मन् नित्यम् ब्राह्मण कण्टक |
त्वत् कृते शन्कितैः अग्नौ मुनिभिः पात्यते हविः
॥

"You are atrocious in conduct because you countervail against Veda-s, debased by conscience because you counteract to Vedic rituals, and you are countermanding Vedic procedures because you have always been bothersome to Brahmans, and those Brahmans becoming sceptical of your deeds of hindrance, they are hesitatingly consigning oblations into Ritual-Fire, which are to be swiftly dropped into fire to the chants of hymns and even on time, hence you are countervailing against Veda-s and counteracting to their rituals, and countermanding their procedures." Thus Rama spoke to Khara irefully.

nR^ishamsa shiila = atrocious, in conduct; kSudra aatman = debased, by conscience; nityam braahmaNa kaNTaka = always, Brahmans, bothersome to; tvat kR^ite shankitaiH = by your, deeds, sceptical of; munibhiH haviH agnau paatyate = by sages, in Ritual-Fire, oblations dropped - consigned.

3.30.13

तम् एवम् अभिसंरब्धम् ब्रुवाणम् राघवम् रणे |
खरो निर्भर्त्सयामास रोषात् खरतर स्वरः ॥

While Raghava is speaking that way with such an impetuosity in that forest, Khara started to intimidate him rancorously in a voice stridulous than braying.

evam = this way; [raNe = in war] vane = in forest; abhi samrabdham bruvaaNam = very impetuously, who is speaking; tam raaghavam = to that, Raghava; roSaat = rancorously; khara tara svaraH = ass, more than, one who has voice - very harsh voiced Khara - stridulous than braying; kharaH = Khara; nirbhartsayaamaasa = started to intimidate.

3.30.14

दृढम् खलु अवलिप्तो असि भयेषु अपि च निर्भयः |
वाच्य अवाच्यम् ततो हि त्वम् मृत्यु वश्यो न बुध्यसे ॥

"Priding yourself resolutely you are unfearing even in a fearful situation, thereby you have indeed gone into the control of death, and for sure you are unmindful of what is speakable and what is not." Thus, Khara started his tongue-lashing.

bhayeSu api ca = = in fearful [situation,] even, also; nir bhayaH tvam = without, fearing, you are; dR^iDham avaliptaH asi = resolutely, you pride yourself; tataH = thereby; mR^ityu vashyaH hi = [even if you are under] death's, control, indeed; vaacya a vaacyam = speakable, not, speakable; tvam = you; na budhyase khalu = not, mindful of, for sure.

3.30.15

काल पाश परिक्षिप्ता भवंति पुरुषा हि ये |
कार्य अकार्यम् न जानन्ति ते निरस्त षड् इन्द्रियाः ॥

"Such of those men on whom the Lead of the Time verily closes in, they will not know what is to be done and what not, for all of their six senses will be rendered insensible." Thus Khara intimidated Rama.

ye puruSaa = such of those, men; kaala paasha pari kSiptaa = Time's, lead, overly, when closing in; bhavanti = they will be; te = they; nir asta = without, animation; SaD indriyaaH = six, senses [on becoming insensible to]; kaarya a kaaryam = doable, not, doable; na jaananti = not, knowing.

dhvani/allusion: For the above three verses it said: evam bruvaaNam raamam 'to Rama who saying that way...' mR^ityu vashya kharaH 'Khara going under the control of Death...' is saying 'oh, Rama...' tvam vaacya a+vaacya na budhyase iti 'you know not what to speak and what not to speak

to a dying creature like me, because that creature's six-senses are stand-still...' Then why is this nirbhartsayana, roSa? 'threatening me, and anger at me?' 'Because the faculties of that dying creatures, presently mine, will be in a flux, they will attack anyone verbally or physically, let alone the Almighty... thus you are not able to distinguish between what is to be done or not to be done with such a senseless creature... So, what you have to do now is to finish me, and what is not to be done is this sermonising. Why not finish me off from this curse and accord salvation?' Maheshvara Tiirtha. anena maraNa samaye janaanaam buddhi bhramsho bhavati iti sUchitam - dk 'at the time of death people's mind deranges...'

3.30.16

एवम् उक्त्वा ततो रामम् संरुध्य भृकुटिम् ततः |
स ददर्श महा सालम् अविदूरे निशाचरः ॥रणे
प्रहरणस्य अर्थे सर्वतो हि अवलोकयन् |

Saying so to Rama that nightwalker Khara then knitting his brows tightly saw everywhere for an assault weapon for use in that combat, and then he indeed found one not far away from him, namely a huge saala tree. [3-30-16, 17a]

16, 17a. saH nishaacaraH = he that, nightwalker; raamam evam uktvaa = to Rama, this way, on saying; tataH = then; bhR^i kuTim = eye, brows; sam rudhya = tightly, contracting; raNe praharaNasya arthe = in war, to assault, for purpose of [assault weapon]; sarvataH avalokayan = everywhere, while seeing; a vi duure = not, very, faraway; tataH = then; mahaa saalam dadarsha hi = a huge, saala tree, he saw, in fact.

3.30.17

स तम् उत्पाटयामास संदष्ट दशन च्छ्हदम् ॥तम् समुत्क्षिप्य बाहुभ्याम् विनर्दित्वा महाबलः |
रामम् उद्दिश्य चिक्षेप हतः त्वम् इति च अब्रवीत् ॥

He curled his lips in frown and started to extricate that Saala tree, and that great-mighty Khara on forcefully uprooting that tree with both of hands hurled it aiming at Rama, braying loudly and shouting at him 'you are dead...' [3-30-17b, 18]

17b, 18. saH = he that Khara; dashana cChadam = teeth, covering of [lips]; sam daSTa [sam dashya] = well, biting [curling in frown]; tam utpaaTayaamaasa = that tree, started to extricate; mahaabalaH = great-mighty one [Khara]; tam = it [tree]; baahubhyaam = by both hands; sam ut kSipya = forcefully, up, lifting; vi narditvaa = loudly, braying; raamam uddishya cikSepa = Rama, aiming at, hurled; tvam hataH = you are, killed; iti ca abraviit = thus, also, saying - shouting.

3.30.19

तम् आपतन्तम् बाण ओघैः च्छ्हित्त्वा रामः प्रतापवान् |
रोषम् आहारयत् तीव्रम् निहंतुम् समरे खरम् ॥

But that adventurous Rama on shredding that tree which is swooping down with a torrent of arrows, and deciding to eliminate that Khara in that war evoked an unusual rancour, which rancour is equally an unusual facet of Rama.

prataapavaan raamaH = adventurous one, Rama; aa patantam = coming, falling; tam = it [tree]; baaNa oghaiH = with arrow, torrent of; cChittvaa = on shredding; samare kharam nihantum = in war, Khara, to eliminate; roSam aahaarayat tiivram = rancour, evoked, unusual [rancour.]

The inveterate bitterness of Rama is to see the unyielding Khara at a time when all of his war paraphernalia is lost, but still trying to be aggressive, rancorously.

3.30.20

जात स्वेदः ततो रामो रोषात् रक्त अन्त लोचनः |
निर्बिभेद सहस्रेण बाणानाम् समरे खरम् ॥

Rama whose body is perspiring and whose eyes are acrimoniously bloodshot at ends, he utterly shredded Khara with a thousand arrows in that war.

tataH = then; jaata svedaH = emerging [on body,] sweat; roSaat rakta anta locanaH = in acrimony, bloodshot, at ends, with eyes; raamaH = such Rama; baaNaanaam sahasreNa = with arrows, a thousand; samare kharam = in war, Khara is; nirbibheda [nir bi bheda = completely, utterly, shredded] = shredded utterly.

3.30.21

तस्य बाण अंतरात् रक्तम् बहु सुस्राव फेनिलम् |
गिरेः प्रस्रवणस्य इव धाराणाम् च परिस्रवः ॥

Copious frothy blood gushed out from the gashes of arrows on the mountainous body of Khara, like the rapids on Mt. Prasavana, and it overflowed on earth too.

tasya phenilam = his [Khara's,] frothy [blood]; bahu raktam = copious, blood; baaNa antaraat = arrow's, gaps [apertures made by arrows, gashes]; prasravaNasya gireH iva = Prasavana, of mountain, like [the flow of rapids on Mt. Prasavana;] su sraava [gireH kharsya] = well, flowed [from mountainous Khara]; dhaaraaNaam ca pari sravaH = on earth, also, over, flowing.

Mt. Prasavana is depicted in Kishkindha canto where Rama admires and eulogises the rainy season when waiting for Sugreeva's help.

3.30.22

विकल स कृतो बाणैः खरो रामेण संयुगे |
मत्तो रुधिर गन्धेन तम् एव अभ्यद्रवत् द्रुतम् ॥

When Khara is tormented with the arrows of Rama in that conflict he is bedevilled and with his blood stinking body he quickly bolted towards that Rama alone.

samyuge raameNa baaNaiH = conflict, by Rama, with arrows; vikala [vihvala] kR^itaH = to torment, made to; mattaH saH kharaH = is bedevilled, he, that Khara; rudhira gandhena = with blood, stinking [on body]; drutam tam [raama] eva abhi adravat = quickly, to him [Rama,] towards, bolted.

3.30.23

तम् आपतंतम् संरब्धम् कृत अस्त्रो रुधिर आप्लुतम् |
अपसर्पत् द्वि त्रि पदम् किंचित् त्वरित विक्रमः
॥

When Khara is descending on boisterously with his body bathed in blood, that adept one in the Science of Archery, dhanur veda , the scripture on archery, and that valorous Rama, in swiftness lurched a little...say, two or three steps...

kR^ita astraH [shaastraH] = completed, missiles [sciences - one who learnt archery in full-fledged manner]; Rama; aa patantam = coming, falling - descending on; rudhira aaplutam = blood, bathed in; samrabdham = boisterous one; tam = him; on seeing; tvarita vikramaH = in swiftness, valorous one Rama; dvi tri padam = two, three, steps; kimcit apasarpat = a little, swerved, veered - stepped back.

On this back stepping, backtracking, or the scrape Rama took in war, [ scrape - intr. draw back a foot in making a clumsy bow; and here without clumsiness of bow]; much discussion is available discussing whether Rama can retrace his step or not. It is said that stepping back in war is prohibited for a valorous warrior or to the epical hero. sa~~Ngraame sa~~Nsthaanam anivR^ittiH ca - gautama and many more scriptures say this. And a relaxation to such a stance is said: kvacit ati sankaTa viShaye subhaTaanaam abhito ayam apasarpaH - vedaanta deshika But here Rama is taking a runner's back-leg and it is not to be construed as an act of cowardice. Dharmaakuutam clarifies this as: vasca shatru vadhe kaamayamaana raamsya dhanuShi baaNa sandhaana aadi saukaryaartham apasarpaNam raameNa kR^itam bhuuShaNam eva na tu duuShaNam | ata eva muule apasarpaNe kR^ita astram eva hetumatvena maharShiNaa upanyastham | anantara shlokena khara vadaaya shara sandhaana mokShaNa aadi pratipaadanam upapannam bhavati | bhityaa apasarpaNe punaH shara mokSha anupapatto riti | dk 'Wishing to eliminate the demon Rama has taken a back step. It is only to have a leeway between his target, arrow, and arrow-flinging place... In the verse itself the great-sage Valmiki incorporated words like kR^ita astra that Rama is an exponent in archery [keeping some doubting Thomas' in view.] Further, in the next few verses Rama eliminates Khara, thus it is not an act of cowardice...'

More so, some scholars hold that this verse has got grammatical glitches, some ancient mms reads this verse as, even though this verse too has the word apasarpaNa scrape: tam aapatantam vegena iiptaasyam rudhira plutam | apasR^itya tataH sthaanaat dR^iShTvaa tvarita vikramaH ||

3.30.24

ततः पावक संकाशम् वधाय समरे शरम् |
खरस्य रामो जग्राह ब्रह्म दण्डम् इव अपरम् ॥

Then, Rama snatched an arrow which is similar to the Ritual-fire, and secondary only to the ultimate missile, namely the Brahma-missile, for the elimination of Khara in war.

tataH = then; raamaH = Rama; kharasya vadhaaya = for Khara, to eliminating; paavaka samkaasham = , Ritual-fire, similar to; aparam brahma daNDam iva = another - secondary, Brahma's, shaft [missile,] as with; such a; sharam = arrow; samare jagraaha = in that conflict, taken.

3.30.25

स तत् दत्तम् मघवता सुर राजेन धीमता |
संदधे च स धर्मात्मा मुमोच च खरम् प्रति ॥

That particular arrow is made available to Rama through Sage Agastya by the king of gods, namely Indra, because Indra is a sensible one about the future course of events, and he is also prosperous in securing impossible weaponry, and now Rama fitted such an arrow on his bow and released it towards Khara.

dharmaatmaa = virtue-souled one; saH = he that Rama; dhiimataa maghavataa sura raajena = by sensible one, prosperous one, gods, king of - namely Indra; dattam = given; tat = that [particular arrow]; sam dadhe ca = fitted on bow, also; kharam prati = Khara, towards; mumoca ca = released, also.

3.30.26

स विमुक्तो महाबाणो निर्घात सम निःस्वनः |
रामेण धनुरायम्य खरस्य उरसि च आपतत् ॥

That formidable arrow is promptly released on Rama's stretching the bowstring up to his ear, bending bow almost to a circularity, and which arrow is thunderous while in egress like the thunder of a thunderbolt, and that has come and plunged inthe chest of Khara.

raameNa = by Rama; dhanuH aayamya = bow, bending - by stretching bowstring to ear; kharasya urasi vimuktaH = on Khara's, chest, released; nir ghaata out, falling, [with electric-force, viz., thunderbolt]; sama = similar to = niH svanaH = out, roaring - thunderous; saH mahaa baaNaH = that, great - formidable, arrow; aa patat = came, and fell [on Khara's chest.]

3.30.27

स पपात खरो भूमौ दह्यमानः शर अग्निना |
रुद्रेण एव विनिर्दग्धः श्वेत अरण्ये यथा अन्धकः ॥

Khara fell down on to earth and on being burnt by the radiation of that arrow he is like demon Andhaka, who once was very completely burnt by Rudra in Shveta-araNya, the White-forest.

shara agninaa dahyamaanaH = by arrow's, radiation, being burnt; saH kharaH = that, Khara; shveta araNye = in White, forest; rudreNa vinirdagdhaH [vi nir dagdhaH] = by Rudra, very, completely, burnt; andhakaH yathaa = Andhaka, as with; bhuumau papaata = on earth, fell down.

Andhaka is the son of Danu, the wife of Kashyapa Prajaapati, and her progeny is termed as daanava-s, demons. Shiva burns this Andhaka with his Third-eye in Shveta-forest, which is said to be at the confluence point of River Kauvery in ocean.

3.30.28

स वृत्र इव वज्रेण फेनेन नमुचिर् यथाअ |
बलो वा इन्द्र अशनि हतो निपपात हतः खरः ॥

As with fall of demon Vritta or fall of demon Bala who are eliminated by Indra with his Thunderbolt, or as with the collapse of demon Namuchi who is eliminated by the same Indra just with forth or foam, Khara too is brought down.

saH kharaH = he that Khara; hataH = when eliminated; vajreNa vR^itra iva = with Thunderbolt of Indra, demon Vritta, like; phenena namuciH yathaaa = by froth [of blood,] demon Namuchi, like; indra ashani hataH = by Indra's, Thunderbolt, eliminated; balaH vaa = demon Bala, or; nipapaata [ni pa paata ] = fell down - brought fown.

The demon Namuchi secures a boon from the gods that he may not die by wetness or dryness, so Indra uses foam and forth, which are neither wet nor dry, to eliminated him.

3.30.29

एतस्मिन् अंतरे देवाः चारणयोः सह संगताः |
दुन्दुभिः च अभिनिघ्नंतः पुष्प वर्ष समंततः ॥रामस्य उपरि संहृष्टा ववर्षुः विस्मिताः तदा |

In this meantime gods gathering along with carana-s drummed celestial drums from all over and showered flowers on Rama from all over. [3-30-29, 30a]

29, 30a. etasmin antare = in this, meantime; devaaH caaraNayoH saha sangataaH = gods, carana-s [celestials,] along with, on gathering; sam hR^iSTaa = well-pleased; dundubhiH abhinighnantaH [abhi ni ghnantaH] = drums, also, all over, well, drummed; tadaa vismitaaH = then, amazed; raamasya upari = on Rama, above; samantataH = from all over; puSpa varSa vavarSuH = flowers, rain, showered.

3.30.30

अर्थ अधिक मुहूर्तेन रामेण निशितैः शरैः ॥चतुर् दश सहस्राणि रक्ष्साम् काम रूपिणाम् |
खर
दूषण मुख्यानाम् निहतानि महामृधे ॥

And those gods and other celestials in their amazement said among themselves that 'in one and half hours, say seventy two minutes of this extreme crack-down Rama with his sharp arrows has eradicated fourteen thousand guise changing demons, including their chieftains Khara and Duushana. [3-30-30b, 31]

30b, 31. raameNa = by Rama; artha adhika muhuurtena = in half, more, one muhurta [hour]; nishitaiH sharaiH = with sharp, arrows; mahaa mR^idhe = in extreme, crack-down; khara duuSaNa mukhyaanaam = Khara, Duushana, chieftains; rakshsaam = of demons; kaama ruupiNaam = by wish, guise-changers; catur dasha sahasraaNi = four, ten, thousand [fourteen thousand]; nihataani = are eliminated.

3.30.32

अहो बत महत् कर्म रामस्य विदित आत्मनः |
अहो वीर्यम् अहो दार्ढ्यम् विष्णोः इव हि दृश्यते ॥इति एवम् उक्त्वा ते सर्वे ययुः देवा यथा आगतम्|

"Aha! Surprising is this great deed of Rama, the shrewd-soul, what a valour, what a fortitude, really, his valour and fortitude are like those of Vishnu..." Thus saying that way all of those gods have gone away as the have come. [3-30-32, 33a]

32, 33a. vidita aatmanaH = shrewd, souled; raamasya = of Rama; mahat karma = great, deed; aho bata = aha, Surprising; aho viiryam = what, a valour; aho daarDhyam = what, a fortitude; viSNoH iva = of Vishnu [valour, fortitude etc]; dR^ishyate hi = seems to be, really; iti evam uktvaa = thus, that way, saying; sarve te devaa = all, those, gods; yathaa aagatam yayuH = as, they came, went away.

3.30.33

ततो राज ऋषयः सर्वे सम्गताः परम ऋषयः ॥सभाज्य मुदिता रामम् स अगस्त्या इदम् अब्रुवन् |

All the kingly-sages and elite-sages along with Sage Agastya, who as incidentally came here to witness the victory of Rama, then on foregathering near at Rama delightedly said this on adoring him. [3-30-33b, 34a]

33b, 34a. tataH = then; sarve raaja R^iSayaH = all, kingly, sages; sa agastyaa = with, Agastya; parama R^iSayaH samgataaH = with elite, sages, foregathering; muditaa = delighted; raamam sa bhaajya = Rama, on adoring; idam abruvan = this, said.

3.30.34

एतत् अर्थम् महातेजा महेन्द्रः पाक शासनः ॥शरभंग आश्रमम् पुण्यम् आजगाम पुरंदरः |

"He that great-resplendent one, the controller of demon Paka, and the destroyer of enemy's cities, namely Indra, once came to the meritorious hermitage of Sage Sharabhanga only for the purpose such an elimination of demons. [3-30-34b, 35a]

34b, 35a. paaka shaasanaH = demon Paka, controller of; mahaatejaa = great-resplendent; purandaraH = enemy-city destroyer; mahendraH = Indra; etat artham = for this, purpose alone; puNyam sharabhanga aashramam aajagaama = meritorious, to Sharabhanga's, hermitage, came to.

3.30.35

आनीतः त्वम् इमम् देशम् उपायेन महर्षिभिः ॥एषाम् वध अर्थम् शत्रूणाम् रक्षसाम् पाप कर्मणाम्
|

"For the purpose of eradicating these demons who are the evildoers by nature and the natural enemies to saintly people you are led to this countryside by the great sages with an ideation. [3-30-35b, 36a]

35b, 36a. shatruuNaam = enemies; paapa karmaNaam = demons, evil, doers; eSaam rakSasaam = these, of demons; vadha artham = for eradication, purpose of; tvam = you; maharSibhiH upaayena = by sages, with ideation; imam desham aaniitaH = to this, countryside, you are brought.

3.30.36

तत् इदम् नः कृतम् कार्यम् त्वया दशरथ आत्मज ॥स्व धर्मम् प्रचरिष्यन्ति दण्डकेषु महर्षयः |

"That which is the task of ours it is accomplished by you, oh, son of Dasharatha, now that Dandaka is unimpeded these great-sages will be practising their respective sacred devoirs in it." Thus, the sages expressed their thanksgiving. [3-30-36b, 37a]

36b, 37a. dasharatha aatmaja = oh, Dasharatha's, son; tat idam kaaryam tvayaa kR^itam = that, this, task, by you, is done; maharSayaH daNDakeSu = great-sages, in Dandaka; sva dharmam pracariSyanti [pra car iSyati] = their own [of sages,] duties, well-practise.

3.30.37

एतस्मिन् अनंतरे वीरो लक्ष्मणः सह सीतया ॥गिरि दुर्गात् विनिष्क्रम्य संविवेश आश्रमम् सुखी
|

In the meanwhile the brave Lakshmana exiting from the mountain cave came along with Seetha to their hermitage, and he is charmed at the victory of his brother Rama. [3-30-37b, 38a]

37b, 38a. etasmin anantare = in this, meanwhile; viiraH lakSmaNaH saha siitayaa = brave, Lakshmana, with, Seetha; giri durgaat viniSkramya = mountain, from cave, verily, exiting; sukhii = who is happy [charmed for Rama's victory]; aashramam samvivesha [sam vi vesha] = to [their own] hermitage, well entered.

3.30.38

ततो रामः तु विजयी पूज्यमानो महर्षिभिः ॥प्रविवेश आश्रमम् वीरो लक्ष्मणेन अभिपूजितः |

And then that brave and victories Rama too came towards hermitage while great-sages reverenced him, and he entered the hermitage while Lakshmana came forward to greet him. [3-30-38b, 39a]

38b, 39a. tataH = then; vijayii viiraH raamaH tu = victorious, brave man, Rama, but; maharSibhiH puujyamaanaH = by great-sages, being reverenced; lakSmaNena abhi puujitaH = by Lakshmana, coming towards, greeted; aashramam pravivesha = hermitage, entered.

3.30.39

तम् दृष्ट्वा शत्रु हंतारम् महर्षीणाम् सुख आवहम् ॥बभूव हृष्टा वैदेही भर्तारम् परिष्वजे |

And Seetha on seeing her husband, the eliminator of enemies and accorder of happiness to sages, embraced her husband Rama, rejoicingly. [3-30-39b, 40a]

39b, 40a. vaidehii = Seetha; shatru hantaaram = enemy, eliminator; maharSiiNaam sukha aavaham = for great-sages, rejoice, accorder; tam bhartaaram dR^iSTvaa = him, her husband, on seeing; hR^iSTaa babhuuva = became, rejoiced; pariSvaje = embraced.

3.30.40

मुदा परमया युक्ता दृष्ट्वा रक्षो गणान् हतान् |
रामम् च एव अव्ययम् दृष्टा तुतोष जनक आत्मजा ॥

Janaka's daughter Seetha on seeing the hordes of demons eliminated, and even on observing her husband is also scatheless, she is all-smiles for him smiling sniggeringly.

janaka aatmajaa = Janaka's, daughter; hataan rakshaH gaNaan dR^iSTvaa = eliminated, demon, hordes, on seeing; paramayaa mudaa yuktaa = with extreme, rapture, along with; raamam ca eva = Rama, also, thus; a vyayam dR^iSTaa = not, scathed, on observing; tutoSa = gladdened for herself, with sniggering smiles, with smiles hid behind lips, soft-pedalled smiles.

Any wife on seeing her husband returning from a risky journey will embrace her husband delightfully, and nothing special about it. But the commentators attach a great significance to this situation.

Firstly Seetha is hR^iSTaa 'exultant...' more than happiness. Rama's victory is the cause for that. sati dharmiNi dharmaaH 'nature will have its own peculiar property...' Rama's victory is the peculiar property dharmi, and the exultancy caused is its nature dharma. hR^iSTaa 'exulted' 'thrilling, hair-raising, electrifying' 'as though the inner joy is going to outburst trough the skin pores...' Such is the joy of Seetha.

The cause for the extreme exultancy is said next. Vaidehi, is the daughter of Videha King, Janaka and when she is said so, it is remembered that mithila adhipatiH viiraH 'Mithila's king is the bravest of the brave...' Thus, she is aware what bravery and victory are, and knowing that she hailed her victorious husband, for she is a worthy princess. bhartaaram pariSvaje 'husband, embraced...' Is Rama a husband of Seetha or to total Universe? loka bhartaaram suSuveya. He is the husband of the total Universe. When she is the mother of all beings in the universe, and when her husband protects her progeny from the evildoers, will she not embrace that husband of hers, as well as of the Universe? The word bharta 'one who bears...' and this Rama has no other burden to bear, except the Universe.

This embracing is pariSvaje, pari sa svaje 'wholly embraced.' She embraced him from all over and fomented his war-wounds with her warm breasts. Then, why for this much happy hugging? It is replied: maharSiiNaam sukha aavaham pariSvaje 'one who brought comfort to great-sages, him she embraced...' The great-sages are her children, supplicating her to recommend to the Supreme Being to bestow His grace for their salvation. Since Rama brought some relief by his paternal affection to these children-like sages, she is happy and hugging.

Seetha came out of a mountain cave and embraced Rama. This suggests that the innate soul sheSi on the advise of a teacher, after leaving the cave-like living being, is released from bondages and embraces the master sheShin. This is the same predicament for her in Sundara Kanda, where the teacher Hanuma advises her to come with him, but she refuses, because her lord alone has to come conquering, as he has done now as far as her confinement is concerned. Here she is put in cave and guarded by Lakshmana, unlike demonesses guarding her in open-air gardens in Lanka. She came out of the cave and is joining her husband. Govindaraja.

Next, Maheshvara Tiirtha records: tam dR^iSTvaa shatru hantaaram 'at him Rama, on seeing, enemy, eliminator...'in that compound: tam 'at him...' that Rama, which one-Rama assumed himself as fourteen thousand Rama-s, appearing as each to each demon at the time of war, with his divinely gracious aspect divya mangala vigraha and eliminated all demons, that Rama she saw. te tu yaavanta evaa~Nau taavaan tu dadR^ishe sataiH As many demons are there, so many Rama-s are there on the battlefield.

tam 'at him...' 'who eliminated fourteen thousand demons, single-handedly, , that too in seventy two minutes. These demons are so far undeafted even by Indra with all his forces. Rama defeated such demons without any damage to his person, a + vyayam 'unscathed, undamaged... and very easily also...' at such a Rama Seetha saw.

tam 'him' who looks girlish. Seetha once said that Rama is girly not only in his looks but also in bravery, perhaps.

raama jaamaataram praapya striyam puruSha vigraham Ayodhya Part I, 30-3. When Rama dissuades Seetha from coming to forests, Seetha said to Rama, 'my father is the King of Mithila and he may think that you have left me behind at Ayodhya unable to protect me in forests... thus my father may also think that he got a 'girl' as his son-in-law in you...' Through this is a tongue-in-cheek expression Seetha reminded Rama at that situation of his Mohini ruupa 'getup of Mohini...' which he assumed at the time of churning Milky Ocean, it is her woomanhood that spoke like that. Though not then, even now Rama looks girlishly pleasant, if he is not summoning wrath upon him, as per his attributes, puNDarika vishaala aksha, somavat priya darshanaH 'lotus-petal-eyed, moon-like-delightful-aspect...' And he becomes unsightly, only if angered. Such a girlish Rama has won war, and at him Seetha saw in admiration about his mannishness. Now her father Janaka will definitely appreciate his son-in-law Rama. King Janaka is a result-oriented king, as said in Gita, 3-20: karmaNi evahi samsiddham aasthitaH janakaadayaH 'Janaka and others are involved in self-less- result-oriented deeds...' and facing him without results is impossible. Thus Seetha's opinion is 'my father Janaka who is result-oriented and self-less in his pursuits, he will now appreciate Rama, since Rama has also accomplished a self-less pursuit in saving the sages...'

tam shatru hantaaram 'at him... who has annihilated the enemies in war...' as he has annihilated troops and troops of unwieldy demons as said at: taiH dhanuu~~NShi dhvaja agraaNi carmaaNi ca shiraa~~Nsi ca || 3-25-21 and at bahuun sa hasta aabharaNaan uuruun kari kara upamaan | 3-25-22 [A] and also who later said that he will emerge, as and when needed to eradicate vice, as at paritraNaaya saadhuunaam vinaashaaya ca duSkR^itaam - Gita: 4-8 And Seetha saw at such an omnipotent Being who is an eliminator of evil.

maharSiNaam sukha aavaham 'for great-sages, accorder of comfort...' dR^iSTvaa vaidehii babhuuva 'on seeing Vaidehi became...' she became one with herself bhuu sattaayaam. When it is said aatmaa vai puruSasya daaraa 'wife indeed is the soul of manl...' that soul of Rama, namely Seetha is so far in a dilemma, because Rama is a lone-warrior against fourteen-thousand demons and his safe return is ambiguous. Now that he remained unhurt, that soul called Seetha, has regained her abode in Rama. Then hR^iSTaa pariSvaje 'delightfully embraced...' Maheshvara Tiirtha.

Dharmaakuutam also derives the same meanings, but with reference to dharma:

siitaa -- anaparaadhi raakShasa jana vadho na ucita iti vaidehii kR^ita pratiShedham api - apyaham jiivitam jahyaam tvaam vaa site - iti prakaareNa anaadR^itya - caturdasha sahasraaNi raakShasa -- ekasca raamo -- iti R^iShi janaanaam api samshayite uddhe kruurataraan raakShasaan hatvaa - avyatho yo raamaH taadR^ishaH paraamR^ishyate -- siitaa -- tathaa ca - shatru hantaaram maharShiNaam sukha aavaham -- iti - avyadham iti ca visheShaNaani upapannaani bhavanti -- ata eva ete arthaa uttara slokaabhyaam upasamhR^itaaH

Sarga 30 (part 2 of 2)

3.30.41

ततः तु तम् राक्षस संघ मर्दनम्
स पूज्यमानम् मुदितैः महात्मभिः |
पुनः परिष्वज्य मुदा अन्वित आनना
बभूव हृष्टा जनक आत्मजा तदा ॥

She whose face is beaming with delight that Seetha, the daughter Janaka, on seeing Rama who has eliminated demonic troops, and whom great-sages are worshipping, again embraced him and became rapturous.

tataH = then; mudaa anvita aananaa = delight, having [beaming with,] with visage; janaka aatmajaa = Janaka's, daughter; raakshasa sangha mardanam = demonic, troops, eliminator of; muditaiH mahaatmabhiH = with delighted, great sages; sa puujyamaanam = with, adorability - who adore him; such as he is, tam = him, at that Rama; punaH pariSvajya = again, embraced; tadaa hR^iSTaa babhuuva = then, rapturous, she became.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे त्रिंश सर्गः

Sarga 31 (part 1 of 2)

3.31.1

त्वरमणः ततो गत्वा जनस्थानात् अकंपनः |
प्रविश्य लंकाम् वेगेन रावणम् वाक्यम् अब्रवीत् ॥

Then on going hurriedly from Janasthaana and on speedily entering Lanka Akampana spoke these words to Ravana.

tataH = then; akampanaH tvaramaNaH = Akampana, hurriedly; janasthaanaat gatvaa = from Janasthaana, on going; vegena lankaam pravishya = speedily, Lanka, entering; raavaNam vaakyam abraviit = to Ravana, word, spoke.

3.31.2

जनस्थान स्थिता राजन् रक्षसा बहवो हताः |
खरः च निहतः संख्ये क्थंचित् अहम् आगतः ॥

"Oh, king, many demons positioned in Janasthaana are killed, Khara is also killed in war, and somehow I have come here.

raajan = oh, king; janasthaana sthitaa = in Janasthaana, positioned; bahavaH rakshasaa hataaH = many, demons, are killed; samkhye kharaH ca nihataH = in war, Khara, also, killed; aham kathamcit aagataH = I have, somehow, come here.

dhvani/allusion: Janasthaana is the castle-gateway to Lanka. Lanka is a city built within its castle-walls and it has no countrysides or villages at least, annexing it. If Janasthaana is ruined, Lanka is also going ruin soon, because none can crossover the bulwark-like-Janasthaana. raajan 'oh, king of demons...' 'when demons in Janasthaana are ruined, your kingship gets ruined...' bahavaH 'many...' 'not one or two, many demons that are guarding Lanka from Janasthaana are hataaH 'dead...' Then Ravana may ask 'what is it Khara doing then?' kharaH ca 'Khara, also' is dead. By this ca 'also' Trishira, Duushana etc., are also reported as dead.

3.31.3

एवम् उक्तो दशग्रीवः क्रुद्धः सम्‌रक्त लोचनः |
अकंपनम् उवाच इदम् निर्दहन् इव तेजसा ॥

Thus said, then that ten-faced Ravana is infuriated with bloodshot eyes, and as though to burn down whole world with his radiance he spoke this to Akampana.

evam uktaH dasha griivaH = thus, said to, ten, faced [ten-voiced, ten-headed] one [Ravana]; kruddhaH samrakata locanaH = infuriated, with bloodshot, eyes; akampanam uvaaca idam = to Akampana, spoke, this; [cakshuSaa] tejasaa nirdahan iva = with his [eyes,] radiance, to burn down [whole world,] as though.

3.31.4

केन भीमम् जनस्थानम् हतम् मम परासुना |
को हि सर्वेषु लोकेषु गतिम् न अधिगमिष्यति ॥

"Who is that dead-and-gone that has destroyed my indomitable Janasthaana? Who is it that has indeed opted for no recourse in all of the worlds?

para asunaa = by one with gone, lives [one whose lives are gone, ci-devant, dead and gone]; kena = by whom; mama bhiimam janasthaanam = my, indomitable, Janasthaana; hatam = is destroyed; sarveSu lokeSu = in all, worlds; kaH = who is it; gatim na adhigamiSyati hi = recourse, not, attains, indeed - who chose not to survive in any world.

3.31.5

न हि मे विप्रियम् कृता शक्यम् मघवता सुखम् |
प्रप्तुम् वैश्रवणेन अपि न यमेन च विष्णुना ॥

"Evoking indignation in me it is really impossible for Indra to be happy; even for Kubera - no; for Yama - no; why them, even Vishnu cannot be happy.

me vi priyam kR^itaa = to me, against, appreciable [unappreciative deed,] on doing - evoking indignation ; maghavataa sukham praptum = by Indra, happiness; na shakyam hi = to get, not, possible, really; vaishravaNena api = by Kubera, even; na = not [possible]; yamena na = by Yama, no; na ca viSNunaa = not, even, by Vishnu.

3.31.6

कालस्य च अपि अहम् कलो दहेयम् अपि पावकम् |
मृत्युम् मरण धर्मेण संयोजयितुम् उत्सहे ॥

"I am the End-Time for the Time-god himself, I will burn down the Fire-god, and I am capable of conjoining Death with the virtue of deathliness.

aham kaalasya ca api kalaH = I am, of Time-god, also, even, the [end] Time; paavakam api daheyam = Fire-god, even, I will burn down; mR^ityum maraNa dharmeNa = Death, deathliness, with the virtue of; sam yojayitum = to conjoin with; utsahe = I enthuse - capable of.

3.31.7

वातस्य तरसा वेगम् निहन्तुम् अपि च उत्सहे |
दहेयम् अपि संक्रुद्धः तेजसा आदित्य पावकौ ॥

"If I am enraged I will incinerate Sun-god or Fire-god just with my radiance, I will halt even the impetuosity of Wind-god with that of mine." Thus Ravana said about himself.

samkruddhaH = if enraged; tejasaa = with my radiance; aaditya paavakau api = Sun-god, Fire-god, even; daheyam = I will incinerate; tarasaa = by my speed - impetuosity; vaatasya vegam api ca = Air-god's, speed, also, even; nihantum utsahe = to kill [ to halt,] I am excited to.

3.31.8

तथा क्रुद्धम् दशग्रीवम् कृतांजलिः अकंपनः |
भयात् संदिग्धया वचा रावणम् याचते अभयम् ॥

Akampana with his palms adjoined and voice hesitant with fear sought for the clemency of that decahedral demon Ravana who is enraged in that way.

akampanaH kR^ita anjaliH = Akampana, with adjoined-palms; tathaa kruddham dashagriivam = in that way, at the enraged, decahedral demon [Ravana]; bhayaat samdigdhayaa vacaa = with fear, hesitant, with voice; raavaNam a bhayam yaacate = with Ravana, no, fear [clemency,] besought.

The words decahedron, decahedral - a solid figure with ten faces - are the fancied usage for Ten-Throated or Ten-Faced demon. Ravana has also got the name of dashagriiva, and he is a 'solid' demon.

3.31.9

दशग्रीवो अभयम् तस्मै प्रददौ रक्षसाम् वरः |
स विस्रब्धो अब्रवीत् वाक्यम् असंदिग्धम् अकंपनः ॥

When the supremo of demons Dasha-griiva pardoned him then that Akampana spoke these words, unfalteringly and trustfully.

rakshasaam varaH = among demons, the supreme; dashagriivaH = ten headed Ravana; tasmai abhayam pradadau = to him [to Akampana,] pardon, gave; saH akampanaH = he that, Akampana; visrabdhaH = trusting in; a sandigdham = not, falteringly; vaakyam abraviit = sentence, said.

3.31.10

पुत्रो दशरथः ते सिंह संहननो युवा |
रामो नाम महास्कंधो वृत्त आयत महाभुजः ॥

"He is a youth whose shoulders are mighty, arms round and lengthy, built like that a lion, who is the son of Dasharatha and known as Rama.

simha samhananaH = lion like, in built; yuvaa = youthful one; putraH dasharathaH = son, of Dasharatha; mahaa skandhaH = with mighty shoulders; vR^itta aayata mahaa bhujaH = round, lengthy, with great arms; raamaH naama = Rama, one known as; [asti = is there.]

3.31.11

श्यामः पृथुयशाः श्रीमान् अतुल्य बल विक्रमः |
हतः तेन जनस्थाने खरः च सह दूषणः ॥

"He is blue-black in complexion, a highly renowned one with matchless might and valour, a magnificent one such as he is he slew Duushana along with Khara in Janasthaana."

That Rama is - shyaamaH = blue-black - in complexion; pR^ithu yashaaH = highly, renowned one; a tulya bala vikramaH = not, matching, in might, in valour; shriimaan = a magnificent one; tena = by him; janasthaane = in Janasthaana; saha duuSaNaH kharaH ca = with, Duushana, Khara, is also; hataH = killed.

3.31.12

अकंपन वचः श्रुत्वा रावणो राक्षसाधिप |
नागेन्द्र इव निःश्वस्य इदम् वचनम् अब्रवीत् ॥

On hearing the words of Akampana, the chief of demons Ravana, spoke these words hissing like a kingly serpent.

raakshasa adhipa raavaNaH = demon's, chief, Ravana; akampana vacaH shrutvaa = Akampana's, words, on hearing; naaga indra iva niHshvasya = serpent, kingly, like, hissing; idam vacanam abraviit = this, words, spoke.

3.31.13

स सुरेन्द्रेण संयुक्तो रामः सर्व अमरैः सह |
उपयातो जनस्थानम् ब्रूहि कच्चित् अकंपन ॥

"The question is whether that Rama arrived at Janasthaana associated with Indra and along with all of the immortal gods? Oh, Akampana, speak about it.

akampana = oh, Akampana; saH raamaH = that one, Rama; sura indreNa = with, Indra; sarva amaraiH saha = all, immortals - gods, along with; samyuktaH = associated by; janasthaanam upayaataH kaccit = to Janasthaana, arrived, whether - that is the question; bruuhi = you tell.

3.31.14

रावणस्य पुनर् वाक्यम् निशम्य तद् अकंपनः |
आचचक्षे बलम् तस्य विक्रमम् च महात्मनः ॥

Akampana again detailed about the might and valour of that great souled Rama on hearing that sentence of Ravana.

akampanaH = Akampana; raavaNasya tat vaakyam nishamya = Ravana's, that, sentence, on hearing; mahaa aatmanaH tasya = of great-souled one, his - Rama's; balam vikramam ca = about might, valour, also; punaH aacacakshe = again, detailed.

3.31.15

रामो नाम महातेजाः श्रेष्टः सर्व धनुष्मताम् |
दिव्य अस्त्र गुण संपन्नः परंधर्म गतो युधि ॥

"Rama means someone who is highly resplendent, an ablest archer among all archers, one who is endowed with divine missiles and divine attributes, and he is the one who conducts warfare with a supreme conduct.

raamaH naama = Rama, means [not named as]; mahaatejaaH = great-resplendent; sarva dhanuS mataam shreSTaH = among all, archers, ablest one; divya astra guNa sampannaH = divine, missiles, attributes, endowed with; yudhi = in warfare; param dharma gataH = supreme, in conduct, he has got [conducts himself, or, purandara samaH = Indra, equalling.]

3.31.16

तस्य अनुरूपो बलब्वान् रक्ताक्षो दुन्दुभि स्वनः |
कनीयान् लक्ष्मणो भ्राता राका शशि निभ आननः ॥

"And a mighty one with redly eyes and drumbeat like voice, and whose face is shiny like the full-moon is Rama's selfsame younger brother known as Lakshmana.

balavaan = a mighty one; rakta akshaH = redly, eyed one; dundubhi svanaH = like drumbeat, with a voice; raakaa shashi nibha aananaH = full-moon, in shine, one with a face; lakshmaNaH [naama] = Lakshmana [known as]; tasya = his [Rama's]; anuruupaH kaniiyaan bhraataa = selfsame, younger, brother.

3.31.17

स तेन सह संयुक्तः पावकेन अनिलो यथा |
श्रीमान् राज वरः तेन जनस्थानम् निपातितम् ॥

"Alike the wind associating with fire this Lakshmana is associated with that glorious and nonpareil prince Rama, and that firestorm, namely Rama, destroyed Janasthaana.

shriimaan raaja varaH = glorious one, among princes, best - the nonpareil prince; saH = he that Rama; anilaH paavakena yathaa = wind, with fire, as with; tena saha samyuktaH = with him [with Lakshmana,] along with, associated with; tena janasthaanam nipaatitam = by such a [Rama,] Janasthaana, is destroyed.

3.31.18

न एव देवा महत्मनो न अत्र कार्या विचारणा |
शरा रामेण तु उत्सृष्टा रुक्मपुंखाः पतत्रिणः ॥सर्पाः पंचानना भूत्वा भक्षयन्ति स्म राक्षसान् |

"They are not any great souled gods or any heavenly beings as such, hence there is no need to doubt about it. Rama unloosened his gold-finned and feather-winged arrows, which on becoming five-faced serpents started consuming the demons.

18, 19a. mahatmanaH devaa na eva = great-souled, gods, they are not, that way; atra = in that matter; vicaaraNaa na kaaryaa = doubt, need not, be done; raameNa utsR^iSTaa = by Rama, unloosened; rukma punkhaaH tu patatriNaH sharaa = gold, finned, feather-winged, arrows, are but; panca aananaa sarpaaH bhuutvaa = five, faced, serpents, on becoming; raakshasaan bhakshayanti sma = demons, to consume, they have started to.

3.31.19

येन येन च गच्छन्ति राक्षसा भय कर्शिताः ॥तेन तेन स्म पश्यन्ति रामम् एव अग्रतः स्थितम् |
इत्थम् विनाशितम् जनस्थानम् तेन तव अनघ ॥

"To whichever nook those demons smitten by fear of those serpent-like are fleeing, they have seeing Rama alone standing afore them in that corner, and oh, merited king Ravana, in this way your Janasthaana is totally ruined by that Rama. [3-31-19b, 20]

19b, 20. bhaya karshitaaH raakshasaa = by fear, smitten, demons; yena yena gacChanti ca = by which, by which p way, in whichever pathway, are going, while; tena tena = in that, in that - pathway [everywhere]; agrataH sthitam = afore, standing; raamam eva pashyanti sma = at Rama, alone, are seeing, they became so; anagha = oh, merited Ravana; tena = by him; ittham = in this way; tava janasthaanam vi naashitam = your, Janasthaana, totally, ruined.

Rama appeared to have assumed fourteen-thousand forms of one Rama svecChaa gR^ihiita dehaiH, and appeared confronting on the path of each and every demon who is trying to take shelter in a corner. Rama further appeared in each of the objects the demons wanted to pick up and fight back, say trees, boulders etc. raamam eva agrataH sthitam pashyanti - Tiirtha. Because the demons are smitten by fear, that fear reflected one Rama as fourteen thousand Rama-s, and it is not any divine trick or magic done by Rama. - Govindaraja. It is same with Kamsa in Bhaagavata when he sees one Krishna as many Krishna-s in his fear.

3.31.21

अकंपन अचः श्रुत्वा रावणो वाक्यम् अब्रवीत् |
गमिष्यामि जनस्थनम् रामम् हन्तुम् स लक्ष्मणम् ॥

On hearing the words of Akampana Ravana said these words, "I will to go to Janasthaana to kill Rama along with Lakshmana."

akampana vacaH shrutvaa = Akampana's, words, on hearing; raavaNaH vaakyam abraviit = Ravana, sentence, said; sa lakshmaNam raamam hantum = with, Lakshmana, Rama, to kill; janasthanam gamiSyaami = to Janasthaana I wish to go.

3.31.22

अथ एवम् उक्ते वचने प्रोवाच इदम् अकंपनः |
श्रुणु राजन् यथा वृत्तम् रामस्य बल पौरुषम् ॥

When Ravana said so then Akampana said these words in reply, " listen, oh, king, what all has happened, and of what in actuality is Rama's spirit and grit.

evam vacane ukte = this way, sentence, while being said; tataH = then; akampanaH idam pra uvaaca = Akampana, this, said; raajan = oh, king; yathaa vR^ittam = as, happened [ in actuality]; raamasya bala pauruSam = Rama's, spirit, grit; shruNu = you listen.

Akampana is saying that what all has happened to the dead demons is in accordance with their deeds done when they are alive yathaa vR^ittam 'as they have done inhuman deeds thus they got punishment.' These dead demons are the actual troublemakers to the sages at the behest of Ravana. yadaa na khalu yaj~nasya vighna kartaa mahaabalaH || 1-20-18 As said by Sage Vishvamitra, Ravana does not cause any hindrances to ritual, but these hench-demons do. So, they reaped the fruits of their actions. Or, raamasya vR^ittam: itihaasa puraaNa prakiirtita vR^ittam 'that which is enshrined in legends and mythology, I will tell those aspects of Rama.' yathaa vat balam pauruSam 'as it is his might and grit...' 'I will let you know about them...' So said Akampana to Ravana. - Tiirtha.

3.31.23

असाध्यः कुपितो रामो विक्रमेण महायशाः |
आप गायाः तु पूर्णाया वेगम् परिहरेत् शरैः ॥

"Rama, the highly renolwned, is invincible just by braving against him, for that Rama in fury can stall the onrush of a plethoric river with his arrows.

mahaa yashaaH raamaH = highly renowned, Rama; vikrameNa a saadhyaH = by braving against, not, conquerable; kupitaH [raamaH] = when infuriated; puurNaayaa = plethoric; aapa gaayaaH = with waters, coursing - of river; vegam = onrush; sharaiH pariharet = with arrows, will curb.

Rama does not tolerate the upheaval of the system thus he becomes infuriated kupitaH as and when anything unwarranted occurs. And this fury is a getup to Rama, but it is not his innate nature because ramayate iti raamaH 'he who delights is Rama...' Thus he cannot always become furious. He is invincible just by brute-force vikrameNa a+saadhyaH . Thus he is approachable only in accordance with a set system conduct. Further, the word a+saadhya is not coupled with any other sub-words upapada, so he is invincible even to Brahma, Rudra, Indra et al. By this Vishnu's trivikrama incarnation is indicated. He can stop, or bifurcate the plethoric river stream just by his intention, leave alone arrows. bhayaanaka aavarta shataakulaa nadii maargam dadau sindhuH iha shriyaH pateH -- bhaagavata In Bhaagavata the tumultuous river gave way to carry Krishna to go to the other side. Thus the incarnation of Krishna, in earlier times, or in the forthcoming eras, is suggested. - Tiirtha. As a river gives way to fishes to swim, his matsya 'Fish...' incarnation is also suggested.

3.31.24

स तारा ग्रह नक्षत्रम् नभः च अपि अवसादयेत् |
असौ रामः तु सीदन्तीम् श्रीमान् अभ्युद्धरेत् महीम् ॥

"That magnificent Rama can collapse even the firmament along with its starlets, stars and planets, and he even can elevate the earth if it were to collapse.

shriimaan asau raamaH tu = magnificent one, that, Rama, on his part; sa taaraa graha nakshatram = with, starlets, planets, stars; nabhaH ca api = firmament, also, even that also; he can; ava saadayet = to down, he collapses; siidantiim mahiim abhi uddharet = one that is sinking, earth, to up, he elevates.

By the attributes of stars and planets to the firmament, the Golden-Egg hiraNya garbha is suggested. So, he is the Originator. In the incarnation as vikrama 'Dwarf-boy...' he set one of his feet on the yonder blue, hence the firmament has no value for him. siidantii mahiim uddharet Raising the sinking earth is suggestive of varaaha 'Wild Boar...' incarnation, where he uplifted drowning earth on the snoot of a wild boar. And again siidantii mahiim uddharet where mahi is taken as people, and it is said 'when people on earth are sinking/collapsing under tyranny, he uplifts them...' as he is the ultimate absolver and terminator of the creation. Govindaraja and Tiirtha.

3.31.25

भित्वा वेलाम् समुद्रस्य लोकान् आप्लावयेत् विभुः |
वेगम् वा अपि समुद्रस्य वाअयुम् वा विधमेत् शरैः
॥

"On breaching the shoreline of the ocean with his arrows that lord Rama can deluge worlds, and he can stem the tide of turbulent ocean, or can even stall the agent of that turbulence, namely the wind.

vibhuH = lord Rama; bhitvaa samudrasya velaam = breaching, ocean's, shoreline; lokaan aaplaavayet = worlds, he will deluge; samudrasya vegam vaa api = of ocean, speed [turbulence,] or, even; vaaayum vaa = [or that causer of turbulence,] wind, even if; sharaiH vi dhamet = with arrows, verily, stalls.

The deluging worlds suggest samkarSaNa aspect. Govindaraja. Because he deluges all the worlds, he is yuga antakaH 'the epoch-ender...' The said 'Air' suggests other elements also, like Fire, Water etc., as said in pR^idvii apsu liiyate, aapaH tejasa liiyate 'earth merges in waters, waters merges in fire...' thus he can stem the tide of all the elements, taking samhR^itya from the next verse. Tiirtha.

3.31.26

संहृत्य वा पुनर् लोकान् विक्रमेण महायशाः |
शकतः श्रेष्ठः स पुरुषः स्रष्टुम् पुनर् अपि प्रजाः ॥

"That great valorous and the ablest among humans is capable to destroy all the worlds with his valour, and even capable of creating the people again. Or, again dissolving all the worlds into himself, that great contemplator who transcends all is even capable of creating the creation again from out of him.

vaa = or; mahaa yashaaH = great-glorious one; saH puruSaH shreSThaH = he that, among men, ablest one; punaH lokaan = again, worlds; vikrameNa = by his valour; samhR^itya = on destroying [dissolving]; prajaaH punaH api sraSTum shakataH = people [creation,] again, even, to create, he is capable.

The word shR^STi does not mean crafting anything anew. It is from sR^ij 'releasing out...' The innate souls jiiva are not created anew, they are ever there. But they emerge out of Brahman and resolve in Him according to their karmic cycle. This is Gita's concept. He 'creates worlds again...' indicates that in earlier eras also he is the Creator. vikrameNa is not always 'by valorousness' but 'just by contemplation...' He can create, rather evolve from his within, because he is mahaa yashaH 'glorious...' since Veda-s say eko ha vai naaraayaNa, paraa asya shakti, etasya vaa a ksharasya How a single being can do all these thing? For this it is said saH shreSThaH puruSaH 'he is more than, better than, transcendent, to humans...' but not 'best among men' as routinely said above. The word punaH 'again' is used twice, one belongs to the earlier dissolutions and creations and another to the forthcoming ones. Tiirtha.

3.31.27

न हि रामो दशग्रीव शक्यो जेतुम् रणे त्वया |
रक्षसाम् वा अपि लोकेन स्वर्गः पाप जनैः इव ॥

"Oh, Dashagriiva, it is impossible to conquer that Rama in war for your, either singly or along with the hosts of the demon-supporters of yours, as one heaven cannot be won by many sinners.

dashagriiva = oh, Dashagriiva; raamaH raNe tvayaa [vaa] = Rama, in war, by you, [either]; rakshasaam lokena vaa api = with demons, with the hosts of demons [not world,] or, even; jetum = to conquer; svargaH paapa janaiH iva = heavens, by sinning, people, like [as if conquered]; na shakyaH hi = not, possible, indeed.

Ravana may question this spy as, 'When I am a ten-headed-demon, and he is single headed-human, why cannot I conquer him? The reply is 'you cannot, because you have only ten heads whereas each of the two brothers has sahasra shiirSaa puruSa, sahasra aksha... 'thousands of heads and thousands of eyes...' They are invincible whether you attack him singly or along with hosts of other sinister demons of your like, namely Namuchi, Hiranayakashyapa, Shambara et al. No one can conquer him. The analogy is like this. Though there are many sinners in many worlds, all put together are not able to conquer one single heaven. Tiirtha. anena paapiShThaiH svargaH praaptum na shakyata iti uktam - - anena sukR^itinaam svargaH paapiShThaanaam naraka iti suucitam

dk .

3.31.28

न तम् वध्यम् अहम् मन्ये सर्वैः देव असुरैः अपि |
अयम् अस्य वध उपाय तत् एकमनाः शृउणु ॥

"I do not think that he is killable even for all god and demons, and this is the idea to kill him, and to this you may listen attentively.

sarvaiH deva asuraiH api = by all, gods, demons, even; tam = him, Rama; vadhyam = as killable; aham na manye = I, do not, think; asya vadha upaaya = him, to kill, idea; ayam = is this one; tat [mama] = that, from me; eka manaaH shR^iuNu = that, single, minded [attentively,] you listen.

The 'gods and demons...' is said in plural, deva asuraiH even then sarva 'all' is also incorporated. This is to say that even in the forthcoming eras also he is invincible. Then the spy says an unasked for opinion, aham manye: ---- 'I admit... that he is unkillable... though I belong to the clan of demons, on seeing Rama's valour in person, some wisdom dawned on me by the merit of my earlier births, but you are not able to open your eyes as yet, because you are still a stupid...' aasuriim yonim aapanaa muuDhaa janmani janmani... Gita 16-20. Tirtha.

Sage Valmiki is speaking through the tongue of this Akampana, the spy, about the invincibility of Rama. Govindaraja.

3.31.29

भार्या तस्य उत्तमा लोके सीता नाम सुमध्यमा |
श्यामा सम विभक्त अंगी स्त्री रत्नम् रत्न बूषिता ॥

"An excellent woman in the world is there, a youthful one with symmetrical limbs, a jewel-like lady adorned with jewellery, that slender-waisted one who is known as Seetha is his wife.

loke = in world; uttamaa = an excellent [woman]; shyaamaa = youthful; sama vibhakta angii = well, divided [symmetrical,] limbed; strii ratnam = lady, jewle-like; ratna buuSitaa = with jewels [jewellery,] adorned with; siitaa naama = Seetha, known as; su madhyamaa = slender, waisted one; tasya bhaaryaa = is his, wife.

3.31.30

न एव देवी न गन्धर्वी न अप्सरा न च पन्नगी |
तुल्या सीमन्तिनी तस्या मानुषी तु कुतो भवेत् ॥

"No goddess can be likened to that mature lady; a gandharva female - no; a apsara female - no; a pannaga female -no, then how can there be a woman of her like?

tasyaaH tulyaa siimantinii = her, equalling - liken to, mature one; devii na eva = goddess, not, thus; gandharvii na = gandharva-female, no; apsaraa na = apsara-female, no; pannagii na ca = pannaga-female, not, even; maanuSii tu kutaH bhavet = woman, but, where, will be.

3.31.31

तस्य अपहर भार्याम् त्वम् तम् प्रमथ्य महावने |
सीताया रहितो रामो न च एव हि भविष्यति ॥

"You forcefully abduct his wife when she is in solitude, and indeed Rama will not exist reft of Seetha." Akampana advised Ravana in this way.

tvam = you; mahaavane = in great-forest - in wilderness, solitude; pramathya forcefully; tasya bhaaryaam apahara = his, wife, you steal - abduct; raamaH siitaayaa rahitaH = Rama, Seetha, reft of; na bhaviSyati eva hi = not, exists, that way, indeed.

Govindaraja says that this Akampana is talking like an enlightened sage, and Maheshvara Tiirtha says that a divine wisdom has dawned on this spy just now. Then the question that arises is: How a sagacious spy prompted Ravana to abduct Seetha? There are two answers for this.

Any employee is a half-slave to his master, artha daasaa janaaH sarve as the money paid makes one a slave of the payer. This spy prompted Ravana in that way because he knows that Ravana is womaniser. Like-king-like-subjects yathaa raajaa tathaa prajaaH thus great-demons think alike. Further Ravana did not ask for the triggering point for the elimination of these many demons. If Ravana questions about it, Akampana had to say that Ravana's own sister Shuurpanakha wanted to debauch. Then Ravana's rage multiplies and he may even kill Akampana.

All the sages, including Agastya, have declared to Rama that they have planned to bring Rama to Janasthaana only to eliminate the demons at Janasthaana and going further from Janasthaana to Lanka and eliminating Ravana is Rama's headache. Which happens owing to Seetha. aaniitaH tvam imam desham upaayena maharShibhiH || 3-30-35 Thus this sagacious Akampana is plotting to bring Seetha firstly, for whom Rama comes conquering Ravana, and then the demons on earth will be eradicated. Without Janasthaana Lanka is nothing but an open-door castle. So, the sages paved way for Rama through Janasthaana to Lanka.

3.31.32

अरोचयत् तद् वाक्यम् रावणो राक्षस अधिपः |
चिंतयित्वा महाबाहुः अकंपनम् उवाच ॥

The chief of demons Ravana favouring that idea thought of it and that mighty armed Ravana then spoke to Akampana.

raakshasa adhipaH raavaNaH = demons, chief, Ravana; tat vaakyam arocayat = that, word [idea,] favoured; mahaa baahuH = mighty armed Ravana; cintayitvaa = thought of it; akampanam uvaaca = to Akampana, spoke.

3.31.33

बाढम् कल्यम् गमिष्यामि हि एकः सारथिना सह |
आनेष्यामि च वैदेहीम् इमाम् हृष्टो महा पुरीम् ॥

"Agreed! I wish to go alone early in the morning with a charioteer and I delightfully wish to lead Vaidehi into the elegant city Lanka." Ravana declared that way.

baaDham = Agreed!; kalyam = in early morning; ekaH = alone; saarathinaa saha = charioteer, with; gamiSyaami hi = i will go, indeed; hR^iSTaH = delightedly; vaidehiim imaam mahaa puriim = Vaidehi, to this, great, city - elegant Lanka; aaneSyaami ca = I wish to lead her in, also.

3.31.34

तत् एवम् उक्त्वा प्रययौ खर युक्तेन रावणः |
रथेन आदित्य वर्णेन दिशः सर्वाः प्रकाशयन् ॥

Saying so Ravana journeyed in a chariot that is yoked with mule-like horses, and that has the dazzling of the sun, whereby all the directions are made to glitter.

raavaNaH tat evam uktvaa = Ravana, that, that way, on saying; khara yuktena = mules [like animals,] yoked with; aaditya varNena = sun-like, in dazzle; rathena = with chariot; sarvaaH = dishaH prakaashayan = all, directions, making to glitter; prayayau = journeyed.

3.31.35

स रथो राक्षस इंद्रस्य नक्षत्र पथगो महान् |
चंचूर्यमानः शुशुभे जलदे चंद्रमा इव ॥

That opalescent chariot of the lord of demons while speedily progressing through starry way shone forth as if it is the moon in clouds.

raakshasa indrasya = of demon, lord; cancuuryamaanaH [sancaaryamaaNaH] = while speedily progressing; nakshatra patha gaH = on starry, way, while going; mahaan great one [opalescent chariot - French opale or Latin opalus, probably ultimately from Sanskrit upalas -- precious stone']; saH rathaH = that, chariot; jalade candramaa iva = in clouds, moon, as with; shu shubhe = verily, shone forth.

3.31.36

स दूरे च आश्रमम् गत्वा ताटकेयम् उपागतम् |
मारीचेन अर्चितो राजा भक्ष्य भोज्यैः अमानुषैः ॥

On going to the hermitage of Maareecha which is at a distant place Maareecha the son of Tataka received Ravana and venerated that king of demons with sweetmeats and savouries that are unavailable to humans.

saH = he that Ravana; duure = at a distant place; [maareecha] aashramam gatvaa = [Maareecha's,] to hermitage, on going; taaTakeyam upaagatam = by Taka's son, approached - received; a maanuSaiH bhakshya bhojyaiH = unavailable, to humans, with sweetmeats, savouries; maariicena = by Maareecha; raajaa = king; arcitaH = is venerated.

The food items bhakshya are the supplementary items like laddu-s, jilebi, etc., and the like, whereas the bhojya items are boiled-rice, wheat-bread etc., the staple food items. The word a+maanuSaiH may also mean 'inhuman' but nowhere we find Ravana taking such a lowly food.

3.31.37

तम् स्वयम् पूजयित्वा तु आसनेन उदकेन च |
अर्थ उपहितया वाचा मारीचो वाक्यम् अब्रवीत् ॥

Offering proper seat and water for washing feet and hands Maareecha personally attended Ravana and spoke to him this sentence that is worded meaningfully.

maariicaH tam aasanena udakena ca = Maareecha, him - Ravana, with [proper] seat, by water, also; svayam puujayitvaa tu = in person, on worshipping [attending to]; artha upahitayaa vaacaa = meaning, inclusive, words; vaakyam abraviit = , sentence, spoke.

3.31.38

कश्चित् सुकुशलम् राजन् लोकानाम् राक्षसाधिप |
आशंके न अथ जाने त्वम् यतः तूर्णम् उपागतम् ॥

"Oh, king and supremo of demons, I am anxious to know whether everything safe and secure to the inhabitants of your kingdom, for I am not in the know of the reason by which now you have come here rushingly.

raakshasa adhipa raajan = to demons, being the supremo, oh, king; lokaanaam su kushalam kashcit = for subjects, verily, safe somehow - is everything well with your subjects, namely demons; atha = now; yataH = for what [reason]; tvam tuurNam upaagatam = you, rushingly, neared - came here; thereby; aashanke = I am anxious; na jaane = I do not, know.

3.31.39

एवम् उक्तो महातेजा मारीचेन स रावण |
ततः पश्चात् इदम् वाक्यम् अब्रवीत् वाक्य कोविदः ॥

When Maareecha said so to him that greatly radiant one who is a sententious speaker that Ravana thereafter spoke this sentence.

maariicena evam uktaH = by Maareecha, thus, one who is said; mahaatejaa = great-radiant one; vaakya kovidaH = sentence, expert in making; saH raavaNa = he that, Ravana; tataH pashcaat = then, after - thereafter; idam vaakyam abraviit = this, sentence, spoke.

3.31.40

आरक्षो मे हतः तात रामेण अक्लिष्ट कारिणा |
जनस्थानम् अवध्यम् तत् सर्वम् युधि निपातितम् ॥तस्य मे कुरु साचिव्यम् तस्य भार्य अपहरणे |

"Oh, sire, Rama who is indefatigable in warring has ruined my security stationed at Janasthaana, and in war he even brought down all of Janasthaana which is undefeatable so far, such as I am, to me you have to render friendly help in kidnapping Rama's wife."

taata = oh, sire - Maareecha; a kliSTa kaariNaa raameNa = without, tiring, making [warring, indefatigable one,] by Rama; me = my; aarakshaH = one that safeguards - the army at Janasthaana; hataH = is ruined; tat sarvam = that, all of it; [so far] a vadhyam = un, defeatable; janasthaanam = Janasthaana; yudhi nipaatitam = in war, down, brought - brought down, ruined; tasya me = such as I am; tasya = of that one - Rama's; bhaarya apaharaNe = wife's, in kidnapping; saacivyam kuru = friendly help, you render.

3.31.41

राक्षसेन्द्र वचः श्रुत्वा मारीचो वाक्यम् अब्रवीत् ॥आख्याता केन वा सीता मित्र रूपेण शत्रुणा
|
त्वया राक्षस शार्दूल को न नंदति नंदितः ॥

On hearing the words of that chief of demons, Maareecha spoke these words, "who broached the subject of Seetha with you, an enemy in the fakery of a friend? Oh, tigerly demon, who is that censurable one that is unhappy with you, since he is giving such a self-ruinous advise?

41a, 42. raakshasa indra vacaH shrutvaa = demon's, chief's, words, on hearing; maariicaH vaakyam abraviit = Maareecha, words, spoke; mitra ruupeNa shatruNaa = friend, in aspect [in fakery,] by enemy; kena = by whom; saa siitaa = she that, [topic of] Seetha; aakhyaataa = is broached; raakshasa shaarduula = oh, among demons, tiger; vaa = or else; ninditaH = a censurable one; kaH tvayaa na nandati = who is, not, happy [with you, for he is giving such a self-ruinous advise.]

3.31.43

सीताम् इह आनस्व इति को ब्रवीति ब्रवीहि मे |
रक्षो लोकस्य सर्वस्य कः शृंगम् च्छेत्तुम् इच्छति ॥

" 'Seetha may be brought to Lanka...' who said it, say him to me, who is that one desiring to cut off the prominence of all the demons in all worlds in saying so? "Who is desirous of getting a zenithal demon ruling all the three worlds to be cut-off when he said that Seetha shall be brought to Lanka? "Who is saying that Seetha is to be brought to Lanka with a desire to get your apogeal ten-heads that are prominent among all the clansmen of demons to be cut-off?

siitaam iha aanasva iti = Seetha, here, be brought, thus as; kaH braviiti = who, says; me braviihi = that you say it, to me; kaH = who is; sarvasya rakshaH lokasya = all of the, demons, to the throng of; shR^ingam [shR^ingam praadhaanyaso... amara kosha] = peak [prominent one]; cChettum icChati = who, to cut off, desiring to.

3.31.44

प्रोत्साहयति यः च त्वम् स च शत्रुः असंशयम् |
आशी मुखात् दंष्ट्राम् उद्धर्तुम् च इच्छति त्वया ॥

"Also, he who has motivated you in this way is an undoubted enemy of yours, for he wanted to extricate the fangs of a snake from its mouth, of course, through you.

yaH tvam protsaahayati = he who is, you, encouraging; saH shatruH = he is, an enemy; a samshayam = without, doubt; tvayaa = by you; aashii mukhaat = from snake's, mouth, damSTraam = fangs; uddhartum icChati ca = to extricate, desiring, also, [through you.]

3.31.45

कर्मणा अनेन केन असि कापथम् प्रतिपादितः |
सुख सुप्तस्य ते राजन् प्रहृतम् केन मूर्धनि ॥

"By whom and by which purpose of his you are made to blunder upon this awry path, oh, king, it is as good as his hitting hard on your head while you are fast asleep.

kena = by whom; kena karmaNaa = by which, for [which] purpose; kaa patham pratipaaditaH asi = awry, path, attained [blundered upon,] you have; raajan = oh, king; sukha suptasya = comfortably, sleeping - fast asleep; te muurdhani = on your, forehead; anena pra hR^itam = by him, well, hit.

3.31.46

विशुद्ध वंश अभिजना अग्र हस्तः
तेजो मदः संस्थित दोर् विषाणः |
उदीक्षितुम् रावण न इह युक्तः
स संयुगे राघव गन्धि हस्ती ॥

"Oh, Ravana, it will be unbefitting to raise an eye to see Rama in war, who will be then like a majestic elephant that has an impeccable dynasty and bloodline as its mammoth trunk, personal radiance as its indomitable might, very firm pair of arms as its pernicious tusks, more so, who will be with the redolence of the irrepressible lineage of Raghava-s.

raavaNa = oh, Ravana; vi shuddha vamsha abhi janaa agra hastaH = very, pure, dynasty close, people, fore, hand - one which has a impeccable dynasty and a good bloodline as its trunk; tejaH madaH = brilliance, as its rut - one that has radiance as its might; samsthita dor viSaaNaH = very firm, arms, as its tusks - one that has two tusks as firm arms; saH = he that; raaghava gandhi hastii = Raghava, redolent, elephant; samyuge = in war; udiikshitum = to raise eye and see; iha = now; na yuktaH = not, befitting.

3.31.47

असौ रण अन्तः स्थिति संधि वालः
विदग्ध रक्षो मृग हा नृसिंहः |
सुप्तः त्वया बोधयितुम् न शक्यः
शारांग पूणो निशित असि दम्ष्ट्रः ॥

"To be in the midst of war itself is the fury of that lion called Rama, by which that lion raises its tail touching the back of its trunk, that lion is all-inclusive with forelegs, paws, and claws that are included in arrows, while its fangs are swords, and it is the killer of the deer called the expert killer-demons, and mind you, do not dare to rouse that sleeping man-lion.

raNa antaH sthiti sandhi vaalaH = in war, being in midst, on trunk, touching, tail - to be in the midst of war itself is the fury of that lion, by which its tail raises and touches the back of its trunk; vidagdha rakshaH mR^iga haa = expert, demon, deer, killer - that lion is the killer of the expert killers, namely the demons; shaara anga purNaH = arrows, as it limbs, full-fledged with, accomplished with; that lion's sturdy limbs are its arrows; nishita asi damSTRaH = sharp, sword, fanged with; that lion's fangs are its swords; suptaH asau nR^i simhaH = sleeping one, man, lion; tvayaa bodhayitum na shakyaH = by you, to become aware of [to awaken,] not, possible - do not dare to rouse it.

The nara-simha, man-lion incarnation is suggested here.

Sarga 31 (part 2 of 2)

3.31.48

चापापहारे भुज वेग पंके
शर ऊर्मिमाले सु महा आहव ओघे |
न राम पाताल मुखे अति घोरे
प्रस्कन्दितुम्
राक्षस राज युक्तम् ॥

"His bow is crocodilian, his shoulder-speed is quagmire, his arrows are tidal, and the great immensity of his war itself is a tideland, and oh, king of demons, it is inapt of you to slide down into the much-ghoulish mouth of that abyssal ocean, called Rama.

raakshasa raaja = oh, demons, king; caapa apahaare = bow, as crocodile; bhuja vega panke = arm's, speed, as slough [quagmire]; shara uurmimaale = arrows, as tides; su mahaa aahava oghe = with great, immensity, war, called tideland; ati ghore = very, dangerous; in such a; raama paataala mukhe = in Rama [named,] netherworld - abyssal ocean, in mouth of; pra skanditum =verily, to slide - fall in the mouth of such a nether world; na yuktam = not, apt of you.em

The crocodile catches at the very moment of falling of its prey, the arrows make one to sink into a quagmire without any hope of coming up, and when the arrows once discharged tidally, the battlefield becomes a tideland inundated with his arrows. Thus, it is impossible to crossover that oceanic netherworld, called Rama. Tiirtha.

3.31.49

प्रसीद लंकेश्वर राक्षसेन्द्र
लंकाम् प्रसन्नो भव साधु गच्छ |
त्वम् स्वेषु दारेषु रमस्व नित्यम्
रामः स भार्यो रमताम् वनेषु ॥

"Oh, lord of Lanka, be appeased towards Rama, be quietened and gently proceed to Lanka. You take delight in your wives, and let Rama be delighting with wife in forests." Thus Mareecha spoke to Ravana.

lankeshvara raakshasendra = lord of Lanka, demon-king; prasiida = be appeased [towards Rama]; saadhu lankaam gacCha = gently, to Lanka, you proceed; prasannaH bhava = be quietened, you be; tvam nityam sveSu daareSu ramasva = you, always, in your, wives, you take delight; raamaH sa bhaarya vaneSu ramataam = Rama, with his, wife, in forest, let him be delighting.

Suffix: 'forgive what has happened, remit a disastrous war on Lanka, be pleased with what you have and be content with it, holdback your greediness...'

3.31.50

एवम् उक्तो दशग्रीवो मारीचेन स रावणः |
न्यवर्तत पुरीम् लंकाम् विवेश च गृह उत्तमम् ॥

When thus said by Maareecha that ten faced Ravana returned to his city Lanka and entered his best house and home.

maariicena evam uktaH = by Maareecha, this way, who is spoken dashagriivaH saH raavaNaH = ten faced, he that, Ravana; lankaam puriim nyavartata = to Lanka, city, returned; gR^iha uttamam vivesha ca = house - palace, best one, entered, also.

This chapter is a scarecrow to the aesthetics of Ramayana and a milestone to commentators of Ramayana. We usually find in Ramayana spectacular entrances for cities, characters, and situations. Before such a fantastic entrance of Ravana, for which a full sarga/chapter is allotted, this chapter is said to be a glaring hurdle. In here, this Akampana is glorified as a sagacious person, yet he gives advise to Ravana to abduct Seetha. This advice is said to contain the setting of the ultimate war-field in Lanka. But, the weight of the very same advise by Shuurpanakha is lost to this of a spy. Shuurpanakha's intent is very clear, but the meaning, purpose and the achievement of this spy is very unclear, except to that which is said by commentators.

Ravana on going to Maareecha, and hearing all indirect puraNa-s 'mythologies...' returns to Lanka as a gentleman. If he were to be this gentle, Ramayana would not be there. But Maheshvara Tiirtha, the commentator says: ata eva raavaNasya siitaa raama bhR^ityatvena taa uddisya tena vakShyamaaNaani baahya dR^iShTyaa durbhaaShaNa vat pratiiyamaanaani api vaakyaani - - vastutaH stuti paraaNi eva 'Though the utterances of Ravana apparently mean as vile, but their subtext is that of a devotee of Vishnu. -- Maheshvara Tiirtha

If Ravana is a true devotee, basing on many mythologies and sub-mythologies, the way in which he treated Seetha in Lanka is evident and it pictures him as a clear-cut villain. Thus says another commentator, namely Rama Tilaka, whose aim is to elicit literary values of Ramayana, and who dismisses all this hyperboling. Whether this chapter is interpolated or original, this is included in traditional versions, and hence it is to be sincerely incorporated here, because commentators have said a lot about it. So goes the tradition.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एक त्रिंश सर्गः

Sarga 32

3.32.1

ततः शूर्पणखा दृष्ट्वा सहस्राणि चतुर्दश |
हतानि एकेन रामेण रक्षसाम् भीम कर्मणाम् ॥दूषणम्
च खरम् चैव हतम् त्रिशिरसम् रणे |
दृष्ट्वा पुनर् महानादम् ननाद जलद उपमा ॥

On seeing the fourteen thousands demons of heinous crimes, and even on seeing Trishira, Duushana, and even Khara, who are all exterminated by lone Rama, then Shuurpanakha emitted a thunderous blare like a thundercloud.

1, 2. tataH = then; shuurpaNakhaa = Shuurpanakha; ekena raameNa = by lone, Rama; bhiima karmaNaam rakSasaam catur dasha sahasraaNi = of heinous, acts - crimes, demons, four, ten, thousand; hataani dR^iSTvaa = as exterminated, on seeing; trishirasam duuSaNam ca kharam caiva = Trishira, Duushana, also, Khara, also thus; raNe = in war; hatam dR^iSTvaa = killed, on seeing; punaH = again; jala da upamaa = water, giver [cloud,] in simile; mahaa naadam nanaada = great, blare, blared.

3.32.3

सा दृष्ट्वा कर्म रामस्य कृतम् अन्यैः सुदुष्करम् |
जगाम परम उद्विग्ना लंकाम् रावण पालिताम् ॥

Highly agitated to witness the deed done by Rama, which deed is highly impossible for others, she hurried Lanka ruled by Ravana.

saa = she; anyaiH su duS karam = to others, highly, not, possible; raamasya kR^itam karma = what Rama, has done, the deed; dR^iSTvaa = having seen; parama udvignaa = highly, agitated; raavaNa paalitaam lankaam jagaama = by Ravana, ruled, to Lanka, she hurried to.

3.32.4

सा ददर्श विमान अग्रे रावणम् दीप्त तेजसम् |
उपोपविष्टम् सचिवैः मरुद्भिः इव वासवम् ॥

She saw Ravana who is fulgent with his own radiance, seated with ministers at his nearby in the midst of the divine aircraft Pushpaka, as with Indra who will be sitting amidst wind-gods.

saa = she; marudbhiH vaasavam iva = with Wind-gods, Indra, as with; sacivaiH = with ministers; upa upa viSTam = nearly, nearby, seated; diipta tejasam = fulgent, with his own radiance; raavaNam = at Ravana; vimaana agre = in aircraft [divine aircraft named Pushpaka,] midst of, or, on the top of a skyscraper; dadarsha = she saw.

The place where Ravana is sitting can be said as 'at the top floor of a multi-storeyed building...' as the word vimaana means 'atop...' of a house, temple-towers etc. But it can also be said Pushpaka aircraft as said in Dharmaakuutam: tatra ca vicitra vimaana madhyage kaancana maya aasane - -

The words upa upa viSTa 'the ministers are sitting near him, and are in attendance upon him...' by the use of extra preposition upa, but in the course of time the idea of 'nearness or proximity' are lost and it came be used as just 'sitting...' Thus, the tautological tendencies were influencing Sanskrit'

Pt. Satya Vrat in Ramayana - A Linguistic Study.

3.32.5

आसीनम् सूर्य संकाशे कांचने परमासने |
रुक्म वेदि गतम् प्राज्यम् ज्वलंतम् इव पावकम् ॥

Seated similar to the Sun in firmament on a supreme golden throne, which resembles a golden Altar of Fire, and he himself resembling the blazing Ritual-fire spurting out of it when that Golden-Fire-Altar is drenched with plentiful ghee, she saw such a Ravana.

suurya samkaashe = to Sun, who is similar to - Ravana; kaancane parama aasane = golden, supreme, on a throne; thus who is like; rukma vedi gatam = with golden, Fire-altar, going in - available in that Altar; pra ajyam = plentifully, drenched with ghee - clarified butter; jvalantam = flaring up; paavakam iva = Ritual-fire, as with; aasiinam = who is seated; Shuurpanakha saw.

Ravana is seated similar to the Sun in firmament on a supreme golden throne, which resembles a golden Fire-altar, laid with golden bricks. Mud-bricks will be used in Vedic-rituals in ordinary fashion, while he is a special fire in a special golden altar. When much ghee is poured into that Golden-Fire-Altar continually, it is natural for the fire to blurt up, so also Ravana is flaring up when his needs are oblated in that fire, and his glow is heightening with every pour of ghee-oblation, rather fulfilment of each need.

On conquering all the worlds Ravana assumed indratva 'Indra-hood.' So all the oblations in rituals shall belong to Ravana. Any ritual other than this variety will be hindered or spoiled by this demon group. This is the real problem of all the celestials, as they are not getting their due of oblations through Vedic-rituals. Ravana's throne, rather the seat of authority, itself is the Golden-Ritual-Altar of its kind, and every praise, or extolment of Ravana is a hymn in his eulogy, and any offering made anywhere in his jurisdiction is an offering made into that Ravana-Fire-Altar. That absolute power of Ravana is making him to glow to the bedazzlement of all the worlds. And how he got that Indrahood is said next.

3.32.6

देव गन्धर्व भूतानाम् ऋषीणाम् च महात्मनाम् |
अजेयम् समरे घोरम् व्यात्त आननम् इव अन्तकम् ॥

An invincible one either for gods or gandharva-s, or to sages with exalted souls, or even to any other entity worth its name, whose appearance itself is catastrophic, and who is sitting identical to the Terminator, as though that Terminator himself is sitting with a wide gaped mouth, at such a Ravana Shuurpanakha saw.

deva gandharva bhuutaanaam = by gods, by gandharva-s, by [other] beings; mahaa aatmanaam R^iSiiNaam ca = by exalted, souls, sages, also; samare a jeyam = in war, not, conquerable one - Ravana; ghoram = catastrophic in look; he is like; vyaatta [vi aatta] aananam antakam iva = verily, gaping, mouth, Terminator, as with.

3.32.7

देव असुर विमर्देषु वज्र अशनि कृत व्रणम् |
ऐरावत विषाण अग्रैः उत्कृष्ट किण वक्षसम् ॥

One who is severally bruised in several combats of gods and demons with the thunderbolts from the Vajra weapon of Indra, and one who is severally blotched on his chest when the prongs of the tusks of Airavata, the lordly elephant of Indra, gored his chest, at such a Ravana Shuurpanakha saw.

deva asura vi mardeSu = in gods, demons, highly trampling down - in many combats; vajra ashani kR^ita [su bahusho] vraNam = Vajra weapon of Indra, by Thunderbolt, made, [very many,] bruises; airaavata viSaaNa agraiH = Airavata - elephant of Indra, with tusks, prongs of; utkR^iSTa kiNa vakSasam = when gored, blotched, chest.

3.32.8

विंशत् भुजम् दश ग्रीवम् दर्शनीय परिच्छदम् |
विशाल वक्षसम् वीरम् राज लक्ष्मण लक्षितम् ॥

One who has twenty arms, ten faces and a broad chest, and a possessor of all regalia of Indra like white parasol, white fanning instruments, colours and the like insigne, and at that brave one who is attributed with all of the kingly attributes, Shuurpanakha saw.

vimshat bhujam = having twenty, arms; dasha griivam = having ten, throats [faces]; darshaniiya paricChadam = one with conspicuous, white parasol, [white fans etc., meaning that he has all regalia of Indra]; vishaala vakSasam = one with broad, chest; viiram = at brave one; raaja lakSmaNa lakSitam = one with kingly, attributes, attributed with.

Ravana is said to have four legs also in naaradiiya jaimini Ramayana: dasha aasyam viMshati bhujam bhinna anjana cayamopamam | paadaiH catur ati ugram taamroSTam 11 chapter, 75 verse. In Raghuvamsha in 18th chapter bhujamuurthoru baahulyaa dekopidhana daanuja etc., but not vividly portrayed elsewhere.

3.32.9

नद्ध वैदूर्य संकाशम् तप्त कान्चन कुण्डलम् |
सुभुजम् शुक्ल दशनम् महा आस्यम् पर्वतोपमम् ॥

Blent with the gleam of Lapis gems studded in his ornaments his glisten is alike that gem, while his ear-knobs are made out of refined gold, and his arms strongish, teeth whitish, mouth widish and he is mountainous, and Shuurpanakha saw such a Ravana.

naddha vaiduurya sankaasham = studded, vaiduurya gems [Lapis, cats-eye gems,] one gleaming alike; tapta kaancana kuNDalam = one with burnt [refined,] gold, ear-knobs; su bhujam = with robust, arms; shukla dashanam = with whitely, teeth; mahaa aasyam = wide, mouthed; parvata upamam = mountain, in simile to.

3.32.10

विष्णु चक्र निपातैः च शतशो देव संयुगे |
अन्यैः शस्त्रैः प्रहारैः च महायुद्धेषु ताडितम् ॥

His body bears hundreds of welts caused when assaulted with Vishnu-disc for hundreds of times in wars with gods, and when assaulted for hundreds of times with the other assaults-missiles in other gruesome wars as well, and Shuurpanakha saw at such a Ravana.

deva samyuge = gods, in war with; shatashaH = hundreds [of times]; viSNu cakra nipaataiH ca = Vishnu's, disc, with assaults of, also; [anyaiH ] mahaa yuddheSu = in [other,] great wars - gruesome wars; anyaiH shastraiH prahaaraiH ca = with other, missile, by assaults of, also; [shatashaH] taaDitam = he is assaulted - assaults known through scars on body.

The disc of Vishnu here does not mean the sudarshana cakra of Vishnu. This is yet another missile which is one among many given to Rama by Vishvamitra. This sudarshana cakra is a 'thought of Vishnu to eliminate the vice...' sankalpa, a conceptually symbolic missile in one of his hands. But in the core of its essence it is no disc with any sprockets and central thumb-hole etc. praaNo mayaa kriyaa shaktiH | bhaava unmeSha udyamaH | sudarshanam ca sa~~NkalpaH | shabdaa paryaaya vaacakaaH -- ahirbuj~~na vaakya 'sudarshana is my causative thinking, words are just alternatives -- ahirbudhnya aphorisms. This narration is to portray that Ravana has war-wounds on all over his limbs. Though hit by Thunderbolts or missiles for umpteen times, he is just wounded but not dead and he is on such a winning spree, ineradicably.

3.32.11

आहत अंगम् समस्तैः च देव प्रहरणैः तथा |
अक्षोभ्याणाम् समुद्राणाम् क्षोभणम् क्षिप्र कारिणम् ॥

Likewise, whose limbs are thrashed with thrashing missilery of all gods, whereby his body and soul have become harsh, thus he can perpetrate anything swiftly at his will, and he who can capably roil an un-perturbable ocean at his wish, at such Ravana Shuurpanakha saw.

tathaa = likewise; samastaiH deva praharaNaiH = with all of the, gods, hacking [missilery]; aahata angam ca = hacked, limbs, even having; a kSobhyaaNaam samudraaNaam = not, perturbable, oceans; for them; kSobhaNam = who can roil, agitator; kSipra kaariNam = a swift, perpetrator.

3.32.12

क्षेप्तारम् पर्वत अग्राणाम् सुराणाम् च प्रमर्दनम् |
उच्छेत्तारम् च धर्माणाम् पर दार अभिमर्शनम् ॥

At him who is a volleyer of mountain peaks, a represser of gods, an extirpator of ethical values, and a molester of others wives, Shuurpanakha saw.

parvata agraaNaam = to [of] mountain, peaks; kSeptaaram = volleyer of; suraaNaam ca pra mardanam = of gods, even, extreme, represser of; dharmaaNaam ca ucChettaaram = ethical values, even, an extirpator of; para daara abhimarshanam = other's, wives, [touches] molester.

3.32.13

सर्व दिव्य अस्त्र योक्तारम् यज्ञ विघ्न करम् सदा |
पुरीम् भोगवतीम् गत्वा पराजित्य च वासुकिम् ॥तक्षकस्य प्रियाम् भार्याम् पराजित्य जहार यः |

He who is a marksman of every divine missile, and an ever interdictor of Vedic-rituals, and who on going to the city named Bhogavati, the capital of Naga-s, and on defeating Vaasuki, the King of Serpents, has abducted the dear wife of Taksha on molesting her, and Shuurpanakha saw such a molester of others wives. [3-32-13, 14a]

13, 14a. sarva divya astra yoktaaram = every, divine, missile, marksman of; sadaa yaj~na vighna karam = always, Vedic-rituals, obstacles, causer [interdictor]; such a Ravana she saw; yaH = who; bhogavatiim puriim gatvaa = Bhogavati, to city, on going; vaasukim paraajitya ca = Vaasuki [the King of Serpents,] on defeating, also; takSakasya priyaam bhaaryaam = Taksha's, dear, wife; paraajitya jahaara = on defeating [molesting,] abducted.

3.32.14

कैलासम् पर्वतम् गत्वा विजित्य नर वाहनम् ॥विमानम् पुष्पकम् तस्य कामगम् वै जहार यः |

On going to Mt. Kailash he who has defeated the god who uses humans as his vehicle, namely Kubera, and snatched away his aircraft, namely Pushpaka, which aircraft transits at the wish of its steersman, and Shuurpanakha saw such a grabber of others possessions. [3-32-14b, 15a]

14b, 15a. yaH = who - Ravana; kailaasam parvatam gatvaa = to Kailash, mountain, on going; nara vaahanam = humans, as vehicle - one who has, Kubera; vijitya = on defeating; tasya kaama gam = his, by wish, transiting; puSpakam vimaanam = Pushpaka, aircraft; jahaara vai snatched away, indeed.

3.32.15

वनम् चैत्ररथम् दिव्यम् नलिनीम् नंदनम् वनम् ॥विनाशयति यः क्रोधात् देव उद्यानानि वीर्यवान्
|

He who enviously devastated the divine gardens of Kubera, called Caitraratha, along with a divine Lake of Lotuses pertaining to the same Kubera, called Pushkarini, and the gardens of Indra, called Nandana, along with other paradisiacal gardens of gods, Shuurpanakha saw such an envious demon. [3-32-15b, 16a]

15b, 16a. viiryavaan = valiant one [Ravana]; divyam caitraratham vanam = divine, Caitraratha named, garden; naliniim = lotus-lake - puSkariNi; nandanam vanam = Nandana named, garden; deva udyaanaani = of gods, [paradisiacal] gardens; yaH = who; krodhaat vinaashayati = with enviousness, devastated.

3.32.16

चन्द्र सूर्यौ महा भागौ उत्तिष्ठन्तौ परंतपौ ॥निवारयति बाहुभ्याम् यः शैल शिखरोपमः |

Shuurpanakha saw him who is similar to the pinnacle of a mountain, and who with his two hands forestalls the highly propitious ones that are the stiflers of their enemies, namely the Sun and Moon, when they tend to rise. [3-32-16b, 17a]

16b, 17a. shaila shikhara upamaH = mountain's, pinnacle, in simile; he; yaH = who is - Ravana; uttiSThantau mahaa bhaagau = while rising [when they tend to rise,] highly, propitious ones [sun and moon; paran tapau = enemy-stiflers - sun and moon, or, paran tapaH = enemy-stifler - Ravana; candra suuryau = Moon, Sun are; baahubhyaam nivaarayati = with two arms, forestalls.

Tall as a hill that cleaves the sky, / He raised his mighty arms on high / To check the blessed moon, and stay / The rising of the Lord of Day. - Griffith.

3.32.17

दश वर्ष सहस्राणि तपः तप्त्वा महावने ॥पुरा स्वयंभुवे धीरः शिरांसि उपजहार यः |

That courageous one who in early times has practised ascesis for ten thousand years in a great-forest, and who on accomplishing it has dedicated ten of his heads to the Self-Created Brahma, she saw such a Ravana with such ten heads. [3-32-17b, 18a]

17b, 18a. dhiiraH yaH = courageous one, which Ravana; puraa mahaa vane = earlier, in great, forest; dasha varSa sahasraaNi = ten, years, thousand; tapaH taptvaa = asceticism, on accomplishing; svayam bhuve = from the self, created divinity [to Brahma]; shiraamsi upajahaara = heads [his ten heads,] dedicated [to Brahma.]

3.32.18

देव दानव गधर्व पिशाच पतग उरगैः ॥अभयम् यस्य संग्रामे मृत्युतो मानुषाद् ऋते |

Whereby, to whom there is an indemnity against death in war at the hand of gods, demons, gandharva-s, devils, birds, or reptiles, excepting humans, and Shuurpanakha saw such an unimperilled Ravana. [3-32-18b, 19a]

18b, 19a. yasya sangraame = to whom, in war; maanuSaat R^ite = from humans, excepting; deva daanava gadharva pishaaca pataga uragaiH = from gods, demons, gandharva-s, devils, birds, reptiles; mR^ityutaH = from death; a bhayam = no, fear - indemnity - is given by Brahma.

3.32.19

मन्त्रैः अभितुष्टम् पुण्यम् अध्वरेषु द्विजातिभिः ॥हविर्धानेषु यः सोमम् उपहन्ति महाबलः |

He who is an extreme-ultraist that expropriates the Soma-juice-oblation form the vessels of oblation in Vedic-rituals, which Soma juice-oblation is blest with Vedic-hymns and kept separately by Vedic Brahmans, since it is intended and shall belong to Indra and other divinities, and she saw such a plunderer. [3-32-19b, 20a]

19b, 20a. mahaabalaH = great-mighty- extreme-ultraist; yaH = which Ravana; adhvareSu in Vedic-rituals; [havirdhaaneSu = in oblation-vessels]; dvi jaatibhiH by twice, born - by Brahmans; abhituSTam = kept separately; mantraiH puNyam = with hymns, blest; somam upahanti = Soma-juice-oblation, expropriates,

3.32.20

प्राप्त यज्ञ हरम् दुष्टम् ब्रह्म घ्नम् क्रूर कारिणम् ॥कर्कशम् निरनुक्रोशम् प्रजानाम् अहिते
रतम् |

He who is such an embezzler of the Vedic-rituals at the time of their culmination, a malicious one, and one with cruel acts, a hinderer of Vedic-rituals, or, the slayer of those Brahmans that conduct Vedic-rituals contrary to his wishes, and one who is heartless and a rampant demon, who is a delighter in the iniquity to the people, at him Shuurpanakha saw. [3-32-20b, 21a]

20b, 21a. praapta yaj~na haram = received [culminated, ] Vedic-ritual, embezzler - Vedic ritual whose fruit is close at hand; duSTam = malicious one; kruura kaariNam = one with cruel, acts; brahma ghnam = Brahman, slayer - or, Vedic-ritual, hinderer of; karkasham = heartless one; nir anukrosham = without, goaded [rampant]; prajaanaam a hite ratam = to people, un, worthy [iniquity,] one who delights in.

The problem with Ravana is that nobody shall surpass him or his boons, by conducting various Vedic-rituals, appeasing various gods to get better boons, or say 'a boon to kill Ravana' itself. That being his preconceived fear he lets none to conduct any Vedic sacrifice. Secondly, he has became one with Indra with the boon of Brahma. So, any ritual should be centred on Ravana, not Indra. He is not a routine Brahman slayer as he has Brahmanic origin, and his teachers are Brahmans, and the like. But he goes against those Brahmans who dare to conduct rituals for Indra and other divinities.

3.32.21

रावणम् सर्व भूतानाम् सर्व लोक भयावहम् ॥राक्षसी भ्रातरम् क्रूरम् सा ददर्श महाबलम् |

She that demoness Shuurpanakha saw her brother who makes all beings to wail, an alarming one to all the worlds, an atrocious one and highly formidable Ravana. [3-32-21b, 22a]

21b, 22a. saa raakSasii = she, that demoness - Shuurpanakha; sarva bhuutaanaam raavaNam = for all, beings, one who makes them to wail; sarva loka bhayaavaham = for all, worlds, alarming one; kruuram = an atrocious one; mahaabalam = highly, formidable one; bhraataram dadarsha = at brother, she, saw.

Ravana is the nickname of Dashagriiva, or Dashakantha, or Dashaanana, or Dashakandhara. When Ravana tried to lift up Mt. Kailash with his twenty hands, on which Shiva, Parvati, Nandi, and a host of pramatha gaNa-s are there, Shiva pressed down the Mt. Kailash with his big toe. Then Ravana's twenty hands went under Mt. Kailash ehereby he started to yell in pain for a thousand years, terrifying all the worlds. Then, as advised by his ministers Ravana extols Shiva in a stotram, danDakam a rhythmical eulogy. That heavily worded eulogy is still available in the name of raavaNa kR^ita daNDaka. Then, Shiva releases Ravana's hands from under Mt. Kailash and blesses him to be renowned as 'Ravana' then onward. This will be in the uttara ramayaNa seventh book. Thus, Ravana is the etymological derivation of the word from the root ru 'to make noise or weep...'

The mantra shastra says:--

raama patniim vanasthaam ninaaya - iti raavaNa 'one who abducted Rama's wife from woodlands...' In another way it is raavaNasya apatyam pumaan raavaNaH 'Ravana's son is Raavana.'

3.32.22

तम् दिव्य वस्त्र आभरणम् दिव्य माल्य उपशोभितम् ॥आसने सूपविष्टम् तम् काले कालम् इव उद्यतम्
|

And at him who is conspicuously sitting on a throne, attired and bejewelled in excellent apparels and jewels, shining forth with marvellous garlands, and who is like the Ultimate-Time on the rise destined for the Eventual-Time. [3-32-22b, 23a]

22b, 23a. divya vastra aabharaNam = with excellent, attired, who is bejewelled; divya maalya upashobhitam = with marvellous, garlands, who is shining forth; aasane su upaviSTam = on throne, conspicuously, sitting; udyatam = on the rise; kaale kaalam iva = End-Time, for Time [himself]; tam = him - she saw.

3.32.23

राक्षसेन्द्रम् महाभागम् पौलस्त्य कुल नन्दनम् ॥उपगम्य अब्रवीत् वाक्यम् राक्षसी भय विह्वला
|
रावणम् शत्रु हन्तारम् मंत्रिभिः परिवारितम् ॥

Demoness Shuurpanakha nearing Ravana, who is the highly fortunate king of demons, an enemy-destroyer and a felicity of the dynasty of Sage Pulasta, and who is now surrounded by his ministers, she spoke this sentence. [3-32-23b, 24]

23b, 24. raakshasii = demoness Shuurpanakha; bhaya vihvalaa = by fear, baffled; raakSasa indram mahaa bhaagam = demon's, king, highly, fortunate one; paulastya kula nandanam = Sage Pulasta's, dynasty's, a felicity of; shatru hantaaram = enemy, destroyer; mantribhiH pari vaaritam = with ministers, surrounded by; raavaNam = to Ravana; upagamya vaakyam abraviit = nearing him, sentence, spoke.

3.32.25

तम् अब्रवीत् दीप्त विशाल लोचनम्
प्रदर्शयित्वा भय लोभ मोहिता |
सुदारुणम् वाक्यम् अभीत चारिणी
महात्मना शूर्पणखा विरूपिता ॥

She who is disfigured by the high souled Lakshmana, and who is still perplexed with the fear of Lakshmana and her own craving for Rama as well, on displaying her misfortune to everybody that fearless rover Shuurpanakha spoke this very caustic sentence to Ravana, whose eyes are broad and burning.

a bhiita caariNii = not, fearing, in her movements - a fearless rover; mahaatmanaa viruupitaa = by great-souled one [Lakshmana,] defaced; such; shuurpaNakhaa = Shuurpanakha; bhaya lobha mohitaa = by fear [of Rama,] by craving [for Rama,] perplexed; pradarshayitvaa = on displaying [her misfortune]; diipta vishaala locanam = aglow, broad, eyed one; tam = to him [to Ravana]; su daaruNam vaakyam = very, caustic, sentence; abraviit = spoke.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे द्वा त्रिंशः सर्गः

Sarga 33

3.33.1

ततः शूर्पणखा दीना रावणम् लोक रावणम् |
अमात्य मध्ये संक्रुद्धा परुषम् वाक्यम् अब्रवीत् ॥

Then that doleful Shuurpanakha spoke these scornful words to Ravana who makes the world to wail in the presence of his ministers.

tataH diinaa shuurpaNakhaa = then, doleful, Shuurpanakha; samkruddhaa = becoming furious; amaatya madhye = ministers, amid - in the presence of; loka raavaNam = world, on who makes to wail; raavaNam = to Ravana; paruSam vaakyam abraviit = scornful, words, spoke.

3.33.2

प्रमत्तः काम भोगेषु स्वैर वृत्तो निरंकुशः |
समुत्पन्नम् भयम् घोरम् बोद्धव्यम् न अवबुध्यसे ॥

"Highly infatuated with lustful gratifications you are incontinent and unchecked, thus you are unobservant of a calamitous jeopardy that has surfaced, though you ought to be observant of it as a king.

pra mattaH = highly, infatuated; you are; kaama bhogeSu svaira vR^ittaH = in lustful, gratifications; without, goading [incontinent]; nir ankushaH = without, a goad - unchecked; boddhavyam = that which is to be known; sam utpannam ghoram bhayam = well arisen - surfaced, calamitous, jeopardy; na avabudhyase = not, observant - as a king.

3.33.3

सक्तम् ग्राम्येषु भोगेषु काम वृत्तम् महीपतिम् |
लुब्धम् न बहु मन्यन्ते श्मशान अग्निम् इव प्रजाः ॥

"If a king deports himself in an overly self-assured manner, that too with self-serving motives, and clings only to dirty pleasures, he will be unhonoured by people as with a crematory fire.

graamyeSu bhogeSu saktam = in dirty, pleasures, clinging to; kaama vR^ittam = self, driven - deports in overly self-assured manner, swaggeringly; lubdham = with self-serving motives; mahiipatim = at king; prajaa = people; shmashaana agnim iva = in crematory ground, fire - crematory-fire, like; na bahumanyante = will not, honour.

For those who are self-centred there will be no fear, no shame. artha aaturaaNaam na gurur na bandhuH | kaama aaturaaNaam na bhayam na lajja | kShudha aaturaaNaam na rucir na pakvam | vidya aaturaa Naam na sukham na nidraa -- niiti shaastra 'for money-mongers no venerable ones, no relative... for lust-mongers no fear, no shame... for food-mongers no taste, no proper baking... for education-mongers, no comfort, no sleep...' morals.

3.33.4

स्वयम् कार्याणि यः काले न अनुतिष्ठति पार्थिवः |
स तु वै सह राज्येन तैः च कार्यैः विनश्यति ॥

"The king who will not deal with the concerns of kingdom, in person and on time, he and his kingdom and even those concerns of his kingdom will get ruined.

yaH paarthivaH = which, king; kaale = on time; kaaryaaNi = concerns; svayam = personally; na anu tiSThati = will not, deal with; saH = he; raajyena saha = kingdom, along with; taiH kaaryaiH ca [saha] = with those, concerns, [together with]; vinashyati vai = gets ruined, indeed.

This can also be expressed as: ssaH taiH kaaryaiH saha raajyena ca vinashyati '...by those very issues of kingdom, the king along with his kingdom gets ruined...' because the major issue on hand is Rama and Lakshmana and they can ruin Ravana and his kingdom. Inordinate revelling in comforts and lust makes a king weak in body, mind, and time. The timely actions he is supposed to take do not come to mind because mind is weakened and benumbed. Then he is liable to believe his aids that may precisely land him into further troubles. Hence a king / ruler has to take actions and decisions personally, on time, duly remaining firm by his body and mind.

3.33.5

अयुक्त चारम् दुर्दर्शम् अस्वाधीनम् नराधिपम् |
वर्जयन्ति नरा दूरात् नदी पंकम् इव द्विपाः ॥

"If a king is inaccessible to spies for exchange of information, unavailable for subjects for an audience for a similar appraisal, more so if he is intemperately not able to impose self-discipline, people will eschew such a king from a distance as elephants will refrain themselves from the mud of river from a distance.

a yukta caaram = not, with, spies - inaccessible to spies; dur darsham = impossible, to see [unavailable for an audience]; a sva adhiinam = not, in one's own, control - not, self-possessed, intemperate; nara adhipam = peoples, lord of - king; naraa = people - subjects; dvipaaH nadii pankam iva = elephants, river's, mud, as with; duuraat varjayanti = from distance, will eschew.

Shuurpanakha knows that Ravana has spies all around, but she is also in the know that they are worthless fellows because they narrate mythologies after every thing is ruined, as was done by Akampana in the previous episode. There is none to caution him beforehand excepting herself, that is her confidence. So, she is haranguing Ravana to take immediate action, otherwise, there may be a mutiny or cold war in his kingdom, and his subjects may desert him during wartime, like Vibheeshana.

3.33.6

ये न रक्षन्ति विषयम् अस्वाधीना नराधिपः |
ते न वृद्ध्या प्रकाशन्ते गिरयः सागरे यथा ॥

"Which of those kings that will not safeguard their kingdoms by remaining in a self-restrained manner, they will not outshine advantageously, like mountains submerged under ocean. [3-33-6] "Without keeping the kingdom under your personal control, you have shuffled the administration onto the ministers and army personnel like Khara, Duushana et al. And these figureheads alone become the tiderips, for they quarrel among themselves about the kingship of Lanka after your ruin, and they alone are floating like oceanic tides up above your head and thus you are a submerged sovereign. In any way, your doom is destined either by Rama, who is an imminent danger, or by your military managers, who are the in-built dangers."

a sva adhiinaa = not, in self, restrained; ye naraadhipaH = which, kings; viSayam na rakSanti = kingdom, not, safeguard; te = those; vR^iddhyaa = by advantage; saagare girayaH yathaa = in ocean, mountain, like; na prakaashante = will not, outshine.

Ravana is no doubt mountainous in his wealth and prosperity but he is engulfed in the ocean called promiscuity, and as long as those waters of lust tiderip over his head he cannot surface himself.

3.33.7

आत्मवद्भिः विगृह्य त्वम् देव गंधर्व दानवैः |
अयुक्त चारः चपलः कथम् राजा भविष्यसि ॥

"Externally you are belligerent with sensible gods, gandharva-s and other demons, and internally you are needful of intelligence agents, and such as you are, you are an erratic even, then how can you thrive as a king!

tvam = you; aatmavadbhiH = with clear-headed ones [sensible gods etc - externally]; deva gandharva daanavaiH = with gods, gandharva-s, [other] demons; vigR^ihya = belligerent; a yukta caaraH = without, having [not employed - needful of, internally] intelligence agents; such as you are, you; capalaH = are erratic; katham raajaa bhaviSyasi = how, as king, you thrive.

Your enmity with the sensible gods will make them sensitive to be vigilant. And because there is a lack of intelligence or agents to you, added to it there is a lack of your own personal intelligence required for a king, and above all there is a lacking in the insistence of real kingship with you. Then, will not those gods take opportunity to hit you back, for everything is lacking in you, except lusting?'

3.33.8

त्वम् तु बाल स्वभावत् च बुद्धि हीनः च राक्षस |
ज्ञातव्यम् तु न जानीषि कथम् राजा भविष्यसि ॥

"Your bent is boyish and you are mindless, oh, demon, you are not able to know the knowable danger because you are carefree, and how do you thrive as a king!

raakshasa = oh, demon; tvam tu = you, on your part; baala svabhaavat ca = you, but, of boyish, attitude [bent,] also; buddhi hiinaH ca = mind, less, also; GYaatavyam tu na jaaniiSi = knowable, but, not, knowing - because you are carefree; katham raajaa bhaviSyasi = how, as king, you thrive.

3.33.9

येषाम् चारः च कोशः च नयः च जयताम् वर |
अस्वाधीना नरेन्द्राणाम् प्राकृतैः ते जनैः समाः ॥

"Oh, so-called best one among triumphant kings, those kings that do not retain spies, treasuries and strategies under their control, but vouchsafe them to others, they are of a piece with the peasantry.

jayataam vara = oh, among triumphant ones, best one - in dissent, sarcastically; yeSaam = to those; nara indraaNaam = men, lords of - for kings; caaraH ca koshaH ca nayaH ca = spies, also, treasury, also, strategies; a sva adhiinaa = not, in, one's own control -if they do not retain; te = they are; praakR^itaiH janaiH samaaH = peasant, people, equal to - tantamount to.

3.33.10

यस्मात् पश्यन्ति दूरस्थान् सर्वान् अर्थान् नराधिपाः |
चारेण तस्मात् उच्यन्ते राजानो दीर्घ चक्षुषः
॥

"Oh, titular overlord of humans, only some can be called prescient kings because they see all the situations happening distantly through their spies.

nara adhipaaH = oh, humans, overlord of - in dissent; yasmaat = whereby; duurasthaan sarvaan arthaan = distantly situated, all, subjects - situations; caareNa = by spies; pashyanti = those that can see; tasmaat = thereby; raajaanaH = kings; diirgha cakSuSaH ucyante long, sighted [prescient ones]; they are called.

Though the spies bring in various pieces of information they are to be collated and analysed by the king. anena caareNa vyavahitaa api arthaa avashyam vicaaraNiiyaa iti suucitam - dk 'so you neither have those intelligent spies nor the least intelligence required of a 'prescient king' thus your doom is certain.'

3.33.11

अयुक्त चारम् मन्ये त्वाम् प्राकृतैः सचिवैः युतः |
स्व जनम् च जनस्थानम् निहतम् न अवबुध्यसे ॥

"I believe that you have no spies worth their profession, yet you are associated with artless ministers worthy to worship you, hence you are incognisant of the ruination of all of your subjects in Janasthaana, including Janasthaana.

a yukta caaram = without, having [appointed,] spies - maladroit in organising spies; tvaam = you are; praakR^itaiH sacivaiH yutaH = with artless, ministers, one associated with; manye = I believe; [yaH = which you]; janasthaanam = Janasthaana [janasthaane = in Janasthaana]; sva janam nihatam = you own, subjects, as ruined; na avabudhyase = not, cognisant of.

3.33.12

चतुर्दश सहस्राणि रक्षसाम् भीम कर्मणाम् |
हतानि एकेन रामेण खरः च सह दूषणः ॥

"A single soul called Rama has eliminated fourteen thousand demons of dreadful deeds in Janasthaana, even Duushana is killed, even Khara is also killed.

ekena raameNa = by only one, Rama; bhiima karmaNaam rakSasaam = of dreadful, deeds, demons; catur dasha sahasraaNi = four, ten, thousand; [janasthaane = in Janasthaana]; hataani = are killed; saha duuSaNaH = along with, Duushana; kharaH ca = Khara, is also - killed.

3.33.13

ऋषीणाम् अभयम् दत्तम् कृत क्षेमाः च दण्डकाः |
धर्षितम् च जनस्थानम् रामेण अक्लिष्ट कारिणा ॥

"That indefatigable champion Rama gave security to the sages, rendered Dandaka forest safeguarded, and he put Janasthaana to rout.

a kliSTa kaariNaa = without, fatigue [indefatigable,] performer of deeds - champion; raameNa = by Rama; R^iSiiNaam abhayam dattam = to sages, security, given; daNDakaaH = Dandaka forest; kR^ita kSemaaH ca = made, safeguard - rendered safe, as well; janasthaanam dharSitam ca = Janasthaana, assailed - put to rout, also.

3.33.14

त्वम् तु लुब्धः प्रमत्तः च पराधीनः च रावण |
विषये स्वे समुत्पन्नम् यो भयम् न अवबुध्यसे ॥

"On your part you are but selfish, hotheaded, and others like the appeasers of your lust, or these artless ministers, or those underpaid unfaithful spies hold you down, and such as you are, you are unperceptive of the calamity rising up against you in your own kingdom.

raavaNa = oh, Ravana; tvam tu = you, on your part; lubdhaH = selfish; pra mattaH ca = hotheaded, also; para aadhiinaH ca = in other's, control, also - controlled by promiscuity; yaH = which, you are; sve viSaye = in one's, own kingdom; sam utpannam = rising up; bhayam na avabudhyase = calamity, not, perceptive of.

3.33.15

तीक्ष्णम् अल्प प्रदातारम् प्रमत्तम् गर्वितम् शठम् |
व्यसने सर्व भूतानि न अभिधावन्ति पार्थिवम् ॥

"Should a king be overweening, an under-payer, an improvident, self-conceited, and dubious, all his subjects bid goodbye to such a king when he is in strife.

tiikSNam = overweening; alpa pradaataaram = , scanty, endower [under-payer]; pramattam = improvident; garvitam = self-conceited; shaTham = who secretly harms - dubious; paarthivam = if the king is such; vyasane = in strife; sarva bhuutaani = all, beings - subjects; na abhi dhaavanti = not, towards, run - bid goodbye to such a king.

3.33.16

अतिमानिनम् अग्राह्यम् आत्म संभावितम् नरम् |
क्रोधिनम् व्यसने हन्ति स्व जनो अपि नराधिपम् ॥

"Should a ruler be unduly self-conceited, self-centred, self-adulating and a spitfire too, his own kith and kin will ruin him when he is in distress.

ati maaninam = unduly, self-conceited; a graahyam = not, take to - unapproachable, self-centring; aatma sam bhaavitam = soul, well, adoring [self-adulating]; naram = such a man - here such a demon; krodhinam = a spitfire; naraadhipam = such a king; sva janaH api = own, people, even - kith and kin; vyasane = in his distress; hanti = will ruin.

3.33.17

न अनुतिष्ठति कार्याणि भयेषु न बिभेति च |
क्षिप्रम् राज्यात् च्युतो दीनः तृणैः तुल्यो भवेत् इह ॥

"That king who does not officiate his good offices, nor un-panicked into panicky situations, he will be quickly overthrown from his kingdom, and on becoming a debased individual he will be equated with a piece of straw in this world.

Which king; kaaryaaNi na anutiSThati = good offices, will not, officiate; bhayeSu na bibheti ca = in panicky [situations, who is] not, panicked, also; kSipram raajyaat cyutaH = quickly, from kingdom, on falling - when overthrown; iha = here [in world]; diinaH = on becoming debased; tR^iNaiH tulyaH bhavet = piece of straw, equated, he will be.

3.33.18

शुष्क काष्ठैः भवेत् कार्यम् लोष्टैः अपि च पांसुभिः |
न तु स्थानात् परिभ्रष्टैः कार्यम् स्यात् वसुधाधिपैः
॥

"Dried sticks, globs or the particles of dust are of some avail, but kings fallen from their position are of no avail.

shuSka kaaSThaiH = with dried, wood-sticks; [shuSka] loSTaiH api = with [dried up] globs, even; paamsubhiH api ca = with particles of dust, even, also; kaaryam bhavet = there will be, [some] utility [they are of some avail]; tu = but; sthaanaat paribhraSTaiH vasudha adhipaiH from position, collapsed, with earth, rulers; kaaryam na syaat = utility is not, there they are of no avail.

3.33.19

उपभुक्तम् यथा वासः स्रजो वा मृदिता यथा |
एवम् राज्यात् परिभ्रष्टः समर्थो अपि निरर्थकः ॥

"As to how a used up raiment or a crumpled flower-tassel is meaningless, likewise a king derelict from his kingdom, though functional, is meaningless.

upa bhuktam vaasaH yathaa = used up, cloth, as with; mR^iditaa srajaH vaa yathaa = crumpled, flower-tassels, or, as with; evam = likewsie; raajyaat paribhraSTaH = from kingdom, ousted - king; samarthaH api = formidable one, even if; nir arthakaH = not, of any means [meaningless, of no avail.]

3.33.20

अप्रमत्तः च यो राजा सर्वज्ञो विजितेन्द्रियः |
कृतज्ञो धर्म शीलः च स राजा तिष्ठते चिरम् ॥

"Which king will be cautious, clever, conscientious, with his controlled senses, and thankful, that king survives for a long time.

yaH raajaa = which, king; a pramattaH ca = not, incautious [cautious,] also; sarva GYaH = all-knowing [clever]; vijita indriyaH = controlled senses; kR^itaGYaH = thankful; dharma shiilaH ca = conscientious, also; saH raajaa ciram tiSThate = that, king, for a long time, stays - survives.

3.33.21

नयनाभ्याम् प्रसुप्तो वा जागर्ति नय चक्षुषा |
व्यक्त क्रोध प्रसादः च स राजा पूज्यते जनैः ॥

"He who keeps his mental eyes of wariness will be wakeful even though he slept well closing his physical eyes and he who will make his fury and favour evident to people without any concealment or cunningness, people will highly revere him as a king. "He who keeps his mental eyes of wariness wakeful even though he sleeps fast closing his physical eyes, thus discarded are his fury and frenzy as well, because he knows as to who is to be treated furiously and who is to be favoured, and thus people will revere him as a judicious king.

[yaH = which king]; nayanaabhyaam = with both eyes [closed]; pra suptaH [api] = well, slept, [even though]; naya cakSuSaa = wariness, with eyes of; jaagarti = who will be wakeful; vyakta = making clear; krodha ca = his fury, also; a prasaadaH = without, inattentiveness - vigilantly; [in other mms: tyakta krodhaH pramaadaH ca = discarding, fury, frenzy, also]; saH raajaa janaiH puujyate = that, king, by people, will be revered.

3.33.22

त्वम् तु रावण दुर्बुद्धिः गुणैः एतैः विवर्जितः |
यस्य ते अविदितः चारैः रक्षसाम् सुमहान् वधः ॥

"But, oh, Ravana, because you are imprudent you are bereft of these merits, and such as you are, unknown is the very great massacre of demons to you, though not personally, but at least through your spies.

raavaNa = oh, Ravana; dur buddhiH = [because you are] bad, minded [imprudent]; tvam tu = you, for your part; etaiH guNaiH vi varjitaH = with these, merits, bereft of; yasya te = suchlike, to you; rakSasaam sumahaan vadhaH = demons', very great, massacre; caaraiH = by spies; a viditaH = not, known - though not personally, but art least thru spies it is not known to you.

3.33.23

पर अवमंता विषयेषु संगवान्
न देश काल प्रविभाग तत्त्व वित् |
अयुक्त बुद्धिः गुण दोष निश्चये
विपन्न
राज्यो न चिरात् विपत्स्यते ॥

"You are the humiliator of others, you hobnob only with your ravishes, and incognisant of the object for apportionment of time and place for your activities, as to when and where and how the things are to be dealt with. And, as you are not attending any kingly activity, or do not focus your mind in deciding rights and wrongs, thereby your kingdom will get ruined and you will be imperilled, not before long." Thus Shuurpanakha declaimed Ravana about his worthlessness as a king.

para avamantaa = others, humiliator - you are; viSayeSu sangavaan = in ravishes, hobnobbing with; na desha kaala pra vibhaaga tattva vit = [you are] not, place, time, well, dived up [apportion,] object, cognisant of; guNa doSa nishcaye = rights, wrongs, in deciding; a yukta buddhiH = not, having, mind [focus your thoughts]; vipanna raajyaH = ruined, kingdom - on becoming so; na ciraat = not, after [before long]; vipatsyate = you will be imperilled.

However self-sufficient and self-assured a king might be, he cannot underestimate rivalling kings as trivial, unilaterally. anena susamR^iddha raajyastho api raajaa etaiH doSaiH aciraat raajya bhrSTo bhavati iti - raaj~naa baliSTena api shatru durbala iti avamatiH na kartavyam ca suucitam - dk It is indicated that a king should be on his guard lest he will be overthrown, just because that king is associated with many un-kingly attitudes.

3.33.24

इति स्व दोषान् परिकीर्तिताम् तया
समीक्ष्य बुद्ध्या क्षणदा चरेश्वरः |
धनेन दर्पेण बलेन च अन्वितो
विचिन्तयामास चिरम् स रावणः ॥

In this way when Shuurpanakha extolled only his negative traits, he that lord of night-walkers Ravana, who holds only his pride, power and prosperity dear to him, pored them over in his mind and contemplated over a time.

kSaNadaa cara iishvaraH = night, walkers, lord - Ravana; dhanena darpeNa balena ca anvitaH = with prosperity, pride, power, also, he who is with them; saH raavaNaH = such, Ravana; iti = in this way; tayaa pari kiirtitaam = by her, extolled; sva doSaan = his own, defects - negative traits; buddhyaa samiikSya = in mind, on poring over; ciram vi cintayaamaasa = over a time, started to contemplate.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे त्रयः त्रिंशः सर्गः

Sarga 34

3.34.1

ततः शूर्पणखाम् दृष्ट्वा ब्रुवन्तीम् परुषम् वचः |
अमात्य मध्ये संकृउद्धः परिपप्रच्छ रावणः ॥

On observing Shuurpanakha who is speaking bitter words against him in the presence of ministers then Ravana is highly infuriated and queried her.

tataH = then; amaatya madhye = ministers, amidst [in presence of]; paruSam vacaH bruvantiim = bitter, words, one who is speaking; shuurpaNakhaam dR^iSTvaa = Shuurpanakha, on seeing; samkR^iuddhaH raavaNaH paripapracCha = highly, infuriated one, Ravana, questioned - queried.

3.34.2

कः च रामः कथम् वीर्यः किम् रूपः किम् पराक्रमः |
किम् अर्थम् दण्डकारण्यम् प्रविष्टः च सुदुस्तरम् ॥

"Who is Rama? How brave he is? Of what mien and what calibre he is? And for what reason he entered the highly inscrutable Dandaka forest?

raamaH kaH = Rama, who is; katham viiryaH = what, is his calibre; kim ruupaH = of what, mien; kim paraakramaH = what, is his bravery; su dustaram = highly, inscrutable; daNDaka araNyam = Dandaka forest; kim artham praviSTaH = what, for reason, he entered.

'Why this Rama has to come this far to Dandaka instead of loitering somewhere near Himalayas? Has he come purposefully with any revenge against us, the demons, or is it a pleasure-trip? Why should he leave his ancestral kingdom and enter Dandaka, a stronghold of demons?' This is the real worry of Ravana. kena ca kaaraNena kula parampara aagatam praajyam raajyam parityajya nikhila nishaacara vaaso asmin deshe samaagataH - dk Ravana might be unaware that Dandaka forest also belongs to Ikshvaku-s as Kishkindha belonged to them, as said by Rama at the time of eliminating of Vali.

3.34.3

आयुधम् किम् च रामस्य येन ते राक्षसाः हता |
खरः च निहतः संख्ये दूषणः त्रिशिराः तथा ॥तत्
त्वम् ब्रूहि मनोज्ञान्गी केन त्वम् च विरूपिता |

"What is the weapon of that Rama by whom these many demons are killed in war, likewise Duushana and Trishira are killed, and even the unkillable Khara is killed? Oh, lady with fascinating limbs, who disfigured you? That you tell. [1-34-3, 4a]

3, 4a. yena = by whom [by which Rama]; raakSasaaH = demons; kharaH ca = Khara, also; duuSaNaH trishiraaH tathaa = Duushana, Trishira, likewise; sankhye nihataa = in war, killed; such a; raamasya aayudham kim ca = Rama's, weapon, what is, also; manoj~na angii = fascinating, having limbs - oh, lady with fascinating limbs [Shuurpanakha]; kena tvam viruupitaa ca = by whom, you are, disfigured, even; tat tvam bruuhi = that, you, tell.

This can be simple question 'What is his weapon?' without telling round about as above. But Ravana is weighing arsenal balance since he is self-content with a giant-robot namely Kumbhakarna, and with a brave and all-trickster son Indrajit, along with his own ICBMs, ASMs and ASMs, plus his own invincibility. Thereby he is said to be puzzled at arsenal-less Rama and asking: kaani kaani ca aayudhaani khara mukha nishaacra praaNa haani karaaNi - dk'you said that Rama caused this havoc single-handedly, then he should have used various and numerous weapons by which missiles are flung... because common sense does not permit any belief that a handheld bow can dart numerous arrows or missile, that too when wielded by a single human...'

3.34.4

इति उक्ता राक्षस इन्द्रेण राक्षसी क्रोध मूर्च्छिता ॥ततो रामम् यथा न्यायम् आख्यातुम् उपचक्रमे
|

When the king of demons has asked her thus, she that demoness Shuurpanakha who is in a fit of fury then commenced to describe Rama in the point of fact. [3-34-4b, 5a]

4b, 5a. raakSasa indreNa = by demons, king; iti uktaa = this way, she is who is spoken; krodha muurcChitaa raakSasii = with fury, who is in a fit of, demoness; tataH = then; raamam = about Rama; yathaa nyaayam = as it is - in the point of fact; aakhyaatum upacakrame = to describe, commenced.

3.34.5

दीर्घबाहुः विशालाक्षः चीर कृष्ण अजिन अम्बरः ॥कन्दर्प सम रूपः च रामो दशरथ आत्मजः |

"Dasharatha's son Rama is the one with inescapable arms and keen-eyed, but has jute-cloths and skin of black-deer for his dress, yet in semblance he is similar to the Love-god. [3-34-5b, 6a]

5b, 6a. dasharatha aatmajaH raamaH = Dasharatha's, son, Rama; diirgha baahuH = long, one with arms, or implicitly- inescapable arms; vishaala akSaH = broad, eyed one, or implicitly - keen eyed; ciira = has jute-cloth; kR^iSNa ajina ambaraH = black, deer, skin, as his dress; kandarpa sama ruupaH ca = Love-god, similar, in semblance.

3.34.6

शक्र चाप निभम् चापम् विकृष्य कनकांगदम् ॥दीप्तान् क्षिपति नाराचान् सर्पान् इव महा विषान्
|

"Yanking out a bow with golden fillets, and that is similar to the bow of Indra in its shine, he strews candent iron-arrows that simulate snakes with deadly poison. [3-34-6b, 7a]

6b, 7a. shakra caapa nibham = Indra's, bow, [Rainbow] similar in sheen; kanaka angadam caapam = that has golden, fillets, a bow; vikR^iSya = on yanking out; mahaa viSaan sarpaan iva = those that have deadly, poison, snakes, like; diiptaan naaraacaan kSipati = candent, iron-arrows, he strews.

3.34.7

न आददानम् शरान् घोरान् न मुंचंतम् महाबलम् ॥न कार्मुकम् विकर्षन्तम् रामम् पश्यामि संयुगे
|

"It has become imperceivable for me to me to see when and how he drew his ghastly arrows from quiver on the battleground; or, stretching his bow admitting those arrows on bowstring - no; or, his releasing those sharp edged arrows from the bow - no; why them, that great mighty Rama himself has become imperceptible in the fastness of his action. [3-34-7b, 8a]

7b, 8a. samyuge = on battleground; ghoraan sharaan = ghastly, arrows; aa dadaanam = taking [drawing from quiver]; na pashyaami = not, I do see - imperceivable; kaarmukam vikarSantam = bow, stretching of; na = I do not see; muncantam [shiilii mukhaan] = shooting from bowstring, [arrows with sharp points]; na = neither; mahaabalam raamam = great-mighty one, Rama; na = I do not see.

3.34.8

हन्यमानम् तु तत् सैन्यम् पश्यामि शर वृष्टिभिः ॥इन्द्रेण इव उत्तमम् सस्यम् आहतम् तु अश्म
वृष्टिभिः |

"As with a crop of grain devastated by a hailstorm of Indra, I could only see that best army while it is being annihilated with a downpour of arrows. [3-34-8b, 9a]

8b, 9a. indreNa = by Indra; ashma vR^iSTibhiH = with stones, of rain - with hailstorm; aahatam sasyam iva = devastated, rich harvest, as with; shara vR^iSTibhiH = of arrows, with downpour; tu = but; hanyamaanam tat uttamam sainyam = being annihilated, that, best, army; pashyaami = I am seeing - then I have seen.

3.34.9

रक्षसाम् भीम वीर्याणाम् सहस्राणि चतुर्दश ॥निहतानि शरैः तीक्ष्णैः तेन एकेन पदातिना |
अर्धाधिक
मुहूर्तेन खरः च सह दूषणः ॥

"Thus a lone foot-soldier with his excruciating arrows has exterminated fourteen thousand demons with fiendish might, including Duushana, and along withKhara, say, within one and half hours. [3-34-9b,10]

9b, 10. padaatinaa ekena tena = foot-soldier, lone one, by him [by Rama]; tiikSNaiH sharaiH = with excruciating, arrows; ardha adhika muhuurtena = half, more, one hour; bhiima viiryaaNaam rakSasaam = of fiendish, might, demons; caturdasha sahasraaNi = fourteen, thousands; nihataani = are destroyed; saha duuSaNaH kharaH ca = along with, Duushana, Khara, is also [killed.]

The above is consolidated and said as: saH ayam adhunaa muni jana samucita veShopi dhik kR^ita shakra paraakrame vikrameNa shakra kaarmuka sadR^ikSham caapam aakR^iShya mahaa viShaan aashii viShaan iva rukma punkhaan anukShaNam prakShipan rakSho vikShobhakaram ati bhayankaram ruupam aavahati - dk.

3.34.11

ऋषीणाम् अभयम् दत्तम् कृत क्षेमाः च दण्डकाः ॥एका कथंचित् मुक्ता अहम् परिभूय महात्मना |
स्त्री वधम् शंकमानेन रामेण विदितात्मना ॥

"Accorded is the protection to the sages, and Dandaka is made as a snuggest place for them. I am the lone one somehow let off by such a high-minded Rama, of course, on humiliating me by cutting my nose and ears. Maybe, it is because he is hesitant of woman-slaughter for he is a well-versed soul.

11 - one foot verse, 12. R^iSiiNaam abhayam dattam = to sages, protection, accorded; daNDakaaH = Dandaka forest; kR^ita kSemaaH ca = made [restored,] to safety - rendered as snuggest place, also; mahaatmanaa vidita aatmanaa = by high-minded one, well-versed, soul - in scriptures; strii vadham shankamaanena = woman, slaughter, hesitant of; raameNa = by such Rama is; aham ekaa = I, a single one; pari bhuuya = on humiliating; kathamcit muktaa = somehow, let off.

Here she twisted the story line to her side, as she edited the scene of her humiliation later to annihilation of their army. In Dandaka witch-hunting is over and it is calm and collected now. In fact, Ravana intruded into Janasthaana of Dandaka and stationed some army to protect intrusion into Lanka, as his mainstay is only the castled city Lanka. Now that the doors to Lanka are wide open Lanka is exposed to an imminent danger. nishaacaraan asankhyaiH rukma punkhaiH vishikhaiH vimadhya shatamakha mukhamakha bhuje akhila tapasvinaH ca nirbhayam vidhaaya danDakaaraNyam api sakala muni jana sharaNyam atanuta - dk.

3.34.13

भ्राता च अस्य महातेजा गुणतः तुल्य विक्रमः |
अनुरक्तः च भक्तः च लक्ष्मणो नाम वीर्यवान् ॥

"A highly resplendent one who by his trait matches his brother in bravery, an adherent and a devotee of his brother, such a stout-hearted one is Rama's brother known as Lakshmana.

mahaatejaa = highly resplendent; guNataH tulya vikramaH = by trait, matches [his brother Rama,] in bravery; anuraktaH ca = adherent, also; bhaktaH ca = devotee, also; viiryavaan = stout-hearted one; lakSmaNaH naama = Lakshmana, known as; asya bhraataa = is his - Rama's, brother.

3.34.14

अमर्षी दुर्जयो जेता विक्रान्तो बुद्धिमान् बली |
रामस्य दक्षिणे बाहुः नित्यम् प्राणो बहिः चरः ॥

"That Lakshmana is an easily irritable one, he is not that easily invincible, an easy victor, but not an easygoing valiant, yet he is an intellectual at ease, and a mighty one who does not ease off, such a Lakshmana is the perpetual right-hand and the peripherally moving life of Rama.

amarSii = irritable one; durjayaH = invincible one; jetaa = victor; vikraantaH = valiant; buddhimaan = intelligent one; balii = mighty one; such a brother Lakshmana is; nityam raamasya dakSiNe baahuH = perpetual, Rama's, a right, hand; bahiH caraH praaNaH = - peripherally, moving, life; gist - vividly.

3.34.15

रामस्य तु विशालाक्षी पूर्णेन्दु सदृश आनना |
धर्म पत्नी प्रिया नित्यम् भर्तृः प्रिय हिते रता ॥

"But, one with her broad-eyes, face similar to the full-moon is the dear and wedded wife of Rama, and she always takes delight in the well-being of her dear one, namely Rama.

vishaala akSii = broad-eyed one; puurNa indu sadR^isha aananaa = full, moon, similar, one with such face; tu = but; raamasya dharma patnii = Rama's, wedded, wife; bhartR^iH priyaa = husband's, dear one; nityam priya hite rataa = always, in her dear one - Rama's, well-being, delights in.

3.34.16

सा सुकेशी सुनासोरुः सुरूपा च यशस्विनी |
देवत इव वनस्थ अस्यराजते श्रीर् इव अपरा ॥

"She is the one with lengthy hairdo, her nose and thighs are fine, and that glorious one with fine looks is the wife of Rama, and she is beaming forth like a sylvan deity situated in that woodland, who in turn is like Goddess Lakshmi in a temporal form.

su keshii = one with lengthy, hair; su naasa uuruH = with fine, nose, thighs; su ruupaa ca = fine, looking, also; yashasvinii = a glorious one; saa = she; asya vanastha devata iva = of that, situated in woodland, goddess, like; aparaa shriiH iva = another - temporal, Goddess Lakshmi, like; raajate = is beaming forth.

3.34.17

तप्त कांचन वर्ण आभा रक्त तुंग नखी शुभा |
सीता नाम वरारोहा वैदेही तनु मध्यमा ॥

"She has a complexion mathing the shade of refined gold, her nails are rosy and jutting, and she with her curvaceous hips and slim waist is the daughter of King of Videha, and known as Seetha.

tapta kaancana varNa aabhaa = burnt [refined,] gold, in colour [in complexion,] in shade of; rakta tunga nakhii = having rosy, jutted, nails; shubhaa = auspicious one; [saa] vaidehii = that daughter of king of Videha kingdom; varaarohaa = with curvaceous, hips; tanu madhyamaa = with slender waist; siitaa naama = Seetha, known as.

3.34.18

न एव देवी न गंधर्वा न यक्षी न च किंनरी |
तथा रूपा मया नारी दृष्ट पूर्वा महीतले ॥

"So far I have not seen any goddess with such a comeliness; a gandharva female - no; a yaksha female

no; a kinnara female - no; and a woman, no, not on the face of earth!

tathaa ruupaa = such a, kind of comeliness; devii = a goddess; mayaa na eva dR^iSTa puurvaa = by me, not, in that way, seen, previously - so far; gandharvaa [gandharvii] = gandharva female; na = no; yakSii na = yaksha-female, no; kinnarii ca = kinnaraa-female, even; na = no; naarii mahiitale = woman, on the face of earth; na = no - not seen by me.

3.34.19

यस्य सीता भवेत् भार्या यम् च हृष्टा परिष्वजेत् |
अति जीवेत् स सर्वेषु लोकेषु अपि पुरंदरात् ॥

"To whom Seetha becomes a wife and around whom she gladly throws her arms after such a marriage, he lives more grandly than Indra in all the worlds.

yasya = to whom; siitaa bhaaryaa bhavet = Seetha, wife, becomes as; hR^iSTaa yam pariSvajet ca = gladly, whom, she hugs, also [after becoming his wife - not owing to a forced marriage]; saH sarveSu lokeSu = he, in all, worlds; purandaraat api = even, [better than] Indra; ati jiivet = grandly, lives.

3.34.20

सा सुशीला वपुः श्लाघ्या रूपेण अप्रतिमा भुवि |
तव अनुरूपा भार्या सा त्वम् च तस्याः पतिः वरः ॥

"She is a highly gracious lady, laudable by her bodily structure, incomparable by her appearance, and she will become a seemly wife of yours, and you too will become a best husband of hers.

su shiilaa = highly, gracious; vapuH shlaaghyaa = by bodily structure, laudable; saa = she is; ruupeNa a pratimaa bhuvi = by appearance, not, comparable; saa tava anuruupaa bhaaryaa = she is, to you, seemly for, a wife; [syaat = she becomes; tathaa = likewise]; tvam ca = you, too [will become]; tasyaaH varaH patiH = her, best, husband.

3.34.21

ताम् तु विस्तीर्ण जघनाम् पीन उत्तुंग पयो धराम् |
भार्या अर्थे तु तव आनेतुम् उद्यता अहम् वर आननाम्
॥विरूपिता अस्मि क्रूरेण लक्ष्मणेन महाभुज

"Oh, mighty shouldered brother, but when I ventured to bring her as your wife, whose hips are broad, bosom fat and bulgy, face excellent, that cruel Lakshmana disfigured me. [1-34-21, 22a]

21, 22a. mahaa bhuja = oh, mighty shouldered one - Ravana; vistiirNa jaghanaam = she who is broad, hipped; piina uttunga paya dharaam = one with fatty, bulgy, milk, containers [breasts]; taam vara aananaam tu = her, who has excellent, face, but; tava bhaaryaa arthe tu = wife, for the purpose of, but; aanetum = to bring her - to Lanka; udyataa = when venturing; aham = I am; kruureNa lakshmaNena = by cruel, Lakshmana; viruupitaa asmi = disfigured, I am.

3.34.22

ताम् तु दृष्ट्वा अद्य वैदेहीम् पूर्ण चन्द्र निभ आननाम् ॥मन्मथस्य शराणाम् च त्वम् विधेयो
भविष्यसि |

"You too will become a groveller at the arrows Lover-god in case you now see Vaidehi with a face shining like full-moon. [1-34-22, 23a]

22b, 23a. puurNa candra nibha aananaam = full, moon, shine, with such a face; taam tu vaidehiim adya dR^iSTvaa = her, at Vaidehi, now, if you see; tvam = you; manmathasya sharaaNaam = to Lover-god's, arrows; vidheyaH bhaviSyasi = a groveller, you will become.

3.34.23

यदि तस्याम् अभिप्रायो भार्या अर्थे तव जायते |
शीघ्रम् उद् ध्रियताम् पादो जयार्थम् इह दक्षिणः ॥

"Hence, if you hatch an opinion to make her as your wife, and if you aspire success, now itself quickly put your best foot, namely your right foot, forward.

23b, c. tasyaam = her; tava bhaaryaa arthe = your, wife, for the purpose of; abhipraayaH jaayate yadi = opinion, is created, if - if you hatch; iha = now; jaya artham = success, for the purpose of - if you aspire success; dakSiNaH paadaH = right, foot; shiighram uddhriyataam = quickly, be upraised - put your best foot forward.

3.34.24

रोचते यदि ते वाक्यम् मम एतत् राक्षसेश्वर |
क्रियताम् निर्विशंकेन वचनम् मम रावण ॥

"Oh, the king of demons Ravana, if this advise of mine is pleasing to you, let this idea be actualised without any shilly-shallying in your mind.

raakshasa iishvara raavaNa = oh, demon's, king, Ravana; mama etat vaakyam = my, all this, sentence - advise; te rocate yadi = to you, pleasing, if; nir vi shankena = without, verily, doubting - without becoming a shilly-shallyer; mama vacanam kriyataam = my, sentence - idea, let it be done.

3.34.25

विज्ञाय इह आत्म शक्तिम् च क्रियताम् च महाबल |
सीता तव अनवद्यांगी भार्यत्वे राक्षसेश्वर ॥

"Oh, king of the demons, realise your stout-heartedness, and oh, great mighty one, let that immaculately limbed Seetha be abducted to become your wife.

raakshasa iishvara = oh, demon's, king; mahaabala = oh, great-mighty one; aatma shaktim vij~naaya = your own, capacity - stout-heartedness, on realizing, an a vadya angii = not, un, speakable, limbed - one with immaculate limbs; siitaa tava bhaaryatve = Seetha, for your, in wifehood - to become a wife; kriyataam [hriyataam] may be made, [be abducted.]

3.34.26

निशम्य रामेण शरैः अजिह्मगैः
हतान् जनस्थान गतान् निशाचरान् |
खरम् च दृष्ट्वा निहतम् च दूषणम्
त्वम् अद्य कृत्यम् प्रतिपत्तुम् अर्हसि ॥

"On recognising that Rama with his straight shooting arrows destroyed the night-walkers positioned at Janasthaana, and further on distinguishing that Duushana, and even Khara, is dispatched, it is apt of you to awake to a workable action." Thus Shuurpanakha has earbashed Ravana.

raameNa = by Rama; a jihma gaiH = not, curly, going [straight shooting;] sharaiH = with such arrows; janasthaana gataan nishaacaraan hataan = Janasthaana, positioned, night-walkers, as destroyed; nishamya = on hearing - bear in mind; duuSaNam ca kharam ca = Duushana, also, Khara, is even; nihatam dR^iSTvaa = killed, on seeing - be conscious of; tvam adya kR^ityam = you, now, action that is to be taken - doable deed, accomplishable; pratipattum arhasi = to awake to, apt of you.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चतुर् त्रिंशः सर्गः

Sarga 35

3.35.1

ततः शूर्पणखा वाक्यम् तत् श्रुत्वा रोम हर्षणम् |
सचिवान् अभ्यनुज्ञाय कार्यम् बुद्ध्वा जगाम ह ॥

On hearing the exciting advise of Shuurpanakha then Ravana bade adieu to ministers, and indeed on resolving his further task he proceeded to his personal palace chambers.

tataH = then; roma harSaNam = hair, raising - exciting;, tat shuurpaNakhaa vaakyam shrutvaa = that, Shuurpanakha's, sentence, advise, on hearing; sacivaan abhyanuGYaaya = to ministers, bidding adieu; kaaryam buddhvaa jagaama ha = his task, resolving, proceeded, indeed.

3.35.2

तत् कार्यम् अनुगम्यांतर् यथावत् उपलभ्य च |
दोषाणाम् च गुणानाम् च सम्प्रधार्य बल अबलम् ॥इति कर्तव्यम् इति एव कृत्वा निश्चयम् आत्मनः |
स्थिर बुद्धिः ततो रम्याम् यान शालाम् जगाम ह ॥

While following up his thinking about that task he got a pertinent thought, and on deliberating about the credits and discredits, strengths and weaknesses of that thought he decided that 'this is to be done in this method only.' On taking a decision in that way and with a firm mind he indeed proceeded to his excellent vehicle-garage.

2, 3. tataH = then; tat kaaryam anugamya = that, task, while following up; yathaavat = as befittingly; upalabhya ca = securing [a thought,] also; doSaaNaam ca guNaanaam ca = discredits, credits, also; bala abalam sampradhaarya = strengths, weaknesses, on deliberating about - that thought; iti kartavyam = this task, be done this method; iti eva = in that way, only; aatmanaH = in mind; nishcayam kR^itvaa = a decision, on making - on taking; sthira buddhiH = with a firm, mind; tataH ramyaam yaana shaalaam jagaama ha = excellent, vehicle, garage, proceeded to, verily.

3.35.4

यान शालाम् ततो गत्वा प्रच्छन्नम् राक्षस अधिपः |
सूतम् संचोदयामास रथः संयुज्यताम् इति ॥

That lordly demon then has gone to the vehicle garage in secrecy, and directed the charioteer thus as, 'let the chariot be harnessed.'

tataH = then; raakSasa adhipaH = demons, lord of; pracChannam = secreting himself - in secrecy; yaana shaalaam gatvaa = vehicle, garage, having gone; rathaH sam yujyataam = chariot, be harnessed; iti = thus; suutam sam codayaamaasa = at charioteer, directed.

This 'secretly going to his own garage...' is one among the many oddities of Ravana that is suggested here. Kings never go to stables or garages but horses or chariots come to their fore, if ordered. Ravana's ministers have heard Shuurpanakha's report about the destruction of all the demons in Janasthaana. Because they have heard, it will not remain a secret or suppressible fact, but it will spread as a wild fire. Then some action has become necessary for Ravana now to save his face. praaNam eva parityajya maanam eva abhirakshatu 'Let life go but not the self-respect...' So, his first thinking is to wage a war with Rama, but it may become a worthless expedition because Rama's capabilities are partially known. Next, he thought to abduct Seetha, for she is said not only to be beautiful but a dearly cherished wife of Rama. If Seetha is distracted from Rama, Rama may die anguishing for Seetha, thus this imminent danger, called Rama, gets ruined once for all.

The human nature is bhaaryaa duHkham punar bhaaryaa just 'to lament for a parted wife for some time till a second wife is secured...' Thus, that wife-addict Rama will lament for Seetha for some time and seeks another woman as his wife. Instead, if he starts searching for Seetha alone, it is impossible for those two young humans to come searching this far, or to cross the ocean, or to enter Lanka. And even on entering Lanka, it is impossible to survive further at the hands of demons. These are some of the many of his deliberations on the 'strengths and weaknesses and the credits and discredits...' of his thought mentioned in the verse.

Then he enters his beautiful vehicle garage secretly. Why a king shall behave this quirkily? Because 'walls have ears...' and what all Shuurpanakha barked in the court must be audible throughout the palace by now, or may be all over Lanka, and if someone sees Ravana's exit at this point of time, everyone despises him, on the charge that he is trying to bring yet another woman. Though it is not said vividly here, that he is going to abduct Seetha thievishly keeping his valour and bravery aside, this will be made known in the words of Kumbhakarna in Yuddha Kaanda. This is shameful for his own self, as he did not do this way on previous occasions. For such a cowardly act, even Ravana's cherished wife Mandodari may despise or deride Ravana. So, he came to stables with a quirk of secrecy, which of course, will not remain a secret, soon.

3.35.5

एवम् उक्तः क्षणेन एव सारथिः लघु विक्रमः |
रथम् संयोजयामास तस्य अभिमतम् उत्तमम् ॥

When that brisk-paced charioteer is said in this way he instantly harnessed the favourite and choicest chariot of Ravana with horses and got it ready.

evam uktaH = thus, who is said - the charioteer; laghu vikramaH saarathiH = brisk, paced, charioteer; tasya abhimatam = his [Ravana's] favourite one; uttamam ratham = choicest, chariot; kSaNena eva = in an instant, thus; samyojayaamaasa = started to harness - horses, got it ready.

3.35.6

कांचनम् रथम् आस्थाय कामगम् रत्न भूषितम् |
पिशाच वदनैः युक्तम् खरैः कनक भूषणैः ॥मेघ प्रतिम
नादेन स तेन धनद अनुजः |
राक्षसाधिपतिः श्रीमान् ययौ नद नदी पतिम् ॥

That chariot which is decorated with golden ornaments, yoked with monster-faced mules that have gem studded trappings is rideable by the wish of the rider, and sitting in such a chariot which is wholly golden and which rides with a sound like the pealing of thunder, that celebrated Ravana, the brother of Kubera and the lord of demons, travelled towards the lord of rivers and rivulets, namely the ocean.

dhanada anujaH = Kubera's, brother; shriimaan = celebrated one; saH raakSasa adhipatiH = that, demons, lord of; kanaka bhuuSaNaiH = with golden, ornaments; pishaaca vadanaiH = with monster, faces; kharaiH yuktam = with mules, yoked; ratna bhuuSitam = gems, studded with; kaancanam = golden - chariot - wholly golden; kaama gam = by wish [of rider,] rideable; ratham aasthaaya = chariot, on sitting; megha pratima naadena = cloud, similar, with sound - pealing like a thunder; tena = by that - chariot; nada nadii patim - nada - rivulets flowing westward; nadii = rivers flowing to east; pati = their lord - ocean; yayau = travelled towards ocean.

3.35.8

स श्वेत वाल व्यजनः श्वेतः छत्रो दशाननः |
स्निग्ध वैदूर्य संकाश तप्त कान्चन भूषणः ॥दशग्रीवो
विंशति भुजो दर्शनीय परिच्छदः |
त्रिदश अरिः मुनीन्द्र घ्नो दश शीर्ष इव अद्रि राट् ॥कामगम्
रथम् आस्थाय शुशुभे राक्षसाधिपः |
विद्युन् मण्डलवान् मेघः स बलाक इव अंबरे ॥

Dasha-aanana, the decahedral demon, whose complexion like the smoothened Lapis-gem is lustrous, whose regalia that comprise white long-furred fans, white parasol and the like is spectacular, whose ornaments made out of refined gold are glittering, who similar to a kingly mountain with ten pinnacles and crags by way of his ten heads and twenty arms is gorgeous, and such a chief of demons who by that way is an adversary of gods and cutthroat of eminent-sages, seated in a nitid golden chariot that is rideable by the wish of its steersman, he shone forth like a black-cloud fringed with the streaks of lightning and rimmed with flights of cranes.

shveta vaala vyajanaH = with white, long-furred, fans [regal insignia]; shvetaH ChatraH = with white, parasol; dasha aananaH = ten-faced - Ravana; snigdha vaiduurya samkaasha = [his body] smooth, Lapis, similar in shine; tapta kaancana bhuuSaNaH = having burnt [refined,] golden, ornaments; dasha griivaH vimshati bhujaH = with ten, throats [heads,] twenty, arms; darshaniiya pari cChadaH = with good-looking [spectacular,] over, coverings [regalia]; tridasha ariH = gods', adversary; muni indra ghnaH = sages, eminent, cutthroat; dasha shiirSa adri raaT iva = ten, heads [pinnacles,] mountain, king, who is similar to; such a; saH raakSasa adhipaH = he that, demons, chief; kaama gam ratham aasthaaya = by wish, rideable, chariot, seated in; ambare = in sky; vidyut maNDalavaan = one with lightning flashes, and with such an area around it; sa balaaka = that is with, [flights of]cranes; meghaH iva = cloud, as with; shushubhe = shone forth.

Here the cloud metaphors with Ravana, the streaks of lightning with the silvery flashes of his regalia, and the decorated chariot with the flight of cranes.

3.35.11

स शैलम् सागर अनूपम् वीर्यवान् अवलोकयन् |
नाना पुष्प फलैर् वृक्षैर् अनुकीर्णम् सहस्रशः ॥

That dauntless Ravana forged ahead while viewing the area along the coastline which is interspersed with thousands of mountains and which is with variously flowered and fruited trees.

viiryavaan = dauntless one; saH = he that Ravana; shailam sahasrashaH = mountain, in thousands; naanaa puSpa phalaiH vR^ikSaiH = with various, flowered, fruited, trees; anu kiirNam = interspersed; saagara anuupam = ocean's, costal-delta area; ava lokayan = while viewing, - he proceeded.

3.35.12

शीत मंगल तोयाभिः पद्मिनीभिः समंततः |
विशालैः आश्रम पदैः वेदिमद्भिः अलंकृतम् ॥

Everywhere the coastland is bedecked with lotus-lakes containing clean and cool waters, and with extensive thresholds of hermitages containing Fire-altars.

shiita mangala toyaabhiH = with cool, clean, waters; padminiibhiH = with lotus-lakes; vedimadbhiH = having Fire-altars; vishaalaiH aashrama padaiH = with extensive, hermitage, thresholds; samantataH alankR^itam = everywhere, bedecked with - seeing them he proceeded.

3.35.13

कदल्य अटवि संशोभम् नालिकेर उपशोभितम् |
सालैः तालैः तमालैः च तरुभिः च सुपुष्पितैः ॥

Entire coast is gleaming with banana plantation and glistening with coconut trees, and the saala, palm, and tamaala trees are also in full blossom.

kadalya aTavi samshobham = with banana, orchards - plantation, gleaming with; naalikera upashobhitam = coconut trees, glistening with; saalaiH taalaiH tamaalaiH ca tarubhiH ca supuSpitaiH = saala, palm, tamaala, trees, as well, well, blossomed.

3.35.14

अत्यन्त नियत आहारैः शोभितम् परम ऋषिभिः |
नागैः सुपर्णैः गंधर्वैः किंनरैः च सहस्रशः ॥जित कामैः च सिद्धैः च चारणैः च उपशोभितम् |
आजैः वैखानसैः माषैः वालखिल्यैः मरीचिपैः ॥

It is brightened up with thousands of reptiles and birds, with those many celestial beings that frequent the earth like gandharva-s, kinnaraa-s. And with eminent sages who have highly controlled food-habits, as well. It is also refulgent with the self-denying Siddha-s, Carana-s, and with sages that are the brainchildren of Brahma, namely Vaikhanasa-s, Maasha-s, Vaalakhilya-s, Mariicipa-s.

naagaiH suparNaiH gandharvaiH = with reptiles, birds, gandharva-s; sahasrashaH = kinnara's ca = with thousands of, kinnaraiH, as well; aajaiH = with Brahma's brainchildren; vaikhaanasaiH = with Vaikhanasa sages; maaSaiH = with sage of Maasha descendents; mariici paiH = with Mariicipa-s, sages that dink moonbeams; vaala khilyaiH = with, Vaalakhilya sages; atyanta niyata aahaaraiH = those with highly, controlled, food-habits; parama R^iSibhiH = with eminent, sages; shobhitam = brightened with - coastal area; jita kaamaiH siddhaiH ca = conquered, desires [self-denying,] also, with Siddha-s; caaraNaiH ca = Caarana-s, also with; upashobhitam = coast is - refulgent.

The details about these sages are given in the 6th chapter of this Aranya Kanda when these categories of sages meet Rama requesting protection from demons.

3.35.16

दिव्य आभरण माल्याभिः दिव्य रूपाभिः आवृतम् |
क्रीडा रति विधिज्ञाभिः अप्सरोभिः सहस्रशः ॥

With thousands of celestial maidens divine in their mien, namely apsara-s, who are prettified with divine ornaments and garlands, and who are also the experts in the methodical sex-games that seaside is pervaded.

divya aabharaNa maalyaabhiH = with divine, ornaments, garlands; divya ruupaabhiH = with divine, aspects; kriiDaa rati vidhi GYaabhiH = game of, sex, methods, experts in; sahasrashaH apsarobhiH = in thousands, by apsara-s; aavR^itam = pervaded with.

3.35.17

सेवितम् देव पत्नीभिः श्रीमतीभिः उपासितम् |
देव दानव सन्घैः च चरितम् तु अमृत अशिभिः ॥

That seacoast is adored by the propitious wives of gods and frequented by the assemblages of gods who thrive upon ambrosia, and even patronised by demons that strive for ambrosia.

shriimatiibhiH deva patniibhiH = by propitious, gods, wives of; sevitam = [seashore] is adored; amR^ita ashibhiH = on ambrosia, thrive upon [or, who strive for]; deva sanghaiH ca caritam = gods, assemblages, frequented by; [amR^ita arthibhiH = for ambrosia, who strive for]; by such; daanava upaasitam tu = demon's, groups, patronised, even.

The demons did not get their share of amR^ita 'divine elixir' therefore they cannot be called amR^ita ashibhiH 'ambrosia consumers.' As such, some other mms contain this expression amR^ita arthibhiH 'desirers of ambrosia...' the demons. They also frequent those coasts along with gods.

3.35.18

हंस क्रौन्च प्लव आकीर्णम् सारसैः संप्रणादितम् |
वैदूर्य प्रस्तरम् स्निग्धम् सांद्रम् सागर तेजसा ॥

It is spread with swans, ruddy-gees and frogs, and there the waterfowls are very noisy, and stones overlain on the coast are like lapis-gems, and with the ambience of ocean that whole delta is appearing smooth and sludgy.

hamsa kraunca plava aakiirNam = with swans, ruddy-gees, frogs, spread out; saarasaiH sam pra Naaditam = by saarasa water-fowls, very, much, noisy; vaiduurya prastaram = Lapis-gem like, stones, overlain; saagara tejasaa = by ocean's, ambience; saandram = sludgy; snigdham = smooth.

3.35.19

पाण्डुराणि विशालानि दिव्य माल्य युतानि च |
तूर्य गीत अभिजुष्टानि विमानानि समंततः ॥तपसा
जित लोकानाम् कामगान् अभिसंपतन् |
गन्धर्व अप्सरसः चैव ददर्श धनदानुजः ॥

While Ravana, the brother of Kubera, is quickly transiting he saw everywhere the whitish and widish aircrafts belonging to the deified souls who acquired higher worlds, and from those aircrafts adorned with divine flowery tassels and piloted by the wish of their steersmen, instrumental and vocal music is resonating, and gandharva-s are singing and apsara-s are dancing in them.

19, 20. abhisampatan - abhi sam patan = towards, quickly, falling - while quickly going; dhanada anujaH = Kubera's, brother - Ravana; tapasaa jita lokaanaam = by asceticism, of those who acquired, [higher] worlds; paaNDuraaNi vishaalaani = whitish, widish; divya maalya yutaani ca = divine, flowery-tassels, having, also; tuurya giita abhijuSTaani = musical notes, singing, resonating; kaama gaan vimaanaani = = by wish, moving, aircrafts - of deified souls; apsarasaH caiva = gandharva-s, apsara-s, also thus - in those aircrafts, where gandharva-s are singing, and apsara-s are dancing; samantataH dadarsha = everywhere, Ravana has seen.

3.35.21

निर्यास रस मूलानाम् चंदनानाम् सहस्रशः |
वनानि पश्यन् सौम्यानि घ्राण तृप्ति कराणि च ॥

Ravana proceeded while observing thousands of woodlands with sandalwood trees that are soothing and satisfying the sense of smell, and that oozed sweet-smelling resin at their bases.

niryaasa rasa muulaanaam = oozing, fluid [resin,] at bases; candanaanaam = of sandalwood trees; saumyaani = soothingly; ghraaNa tR^ipti karaaNi ca = sense of smell, satisfying to, also; sahasrashaH vanaani pashyan = in thousands, woodlands, while observing - Ravana proceeded.

3.35.22

अगुरूणाम् च मुख्यानाम् वनानि उपवनानि च |
तक्कोलानाम् च जात्यानाम् फलानाम् च सुगन्धिनाम् ॥

He also observed on his way the forests and woodlands containing the noteworthy aloe plants, Takkola trees, and the nutmeg trees that are with fruits and aromatic, as well.

mukhyaanaam aguruuNaam ca vanaani = noteworthy, aloe vera plants, forests of; upavanaani ca = woodlands, also; takkolaanaam = of Takkola trees; phalaanaam ca su gandhinaam = with fruits of, also, aromatic ones; jaatyaanaam = of nutmeg trees; he saw while going.

3.35.23

पुष्पाणि च तमालस्य गुल्मानि मरिचस्य च |
मुक्तानाम् च समूहानि शुष्यमाणानि तीरतः ॥

Also seen are the flowers of Tamaala trees, shrubberies of pepper, and heaps of desiccating pearl-oysters along the seashore.

tamaalasya puSpaaNi ca = of Tamaala trees - cassia, at flowers, also; maricasya gulmaani ca = of pepper, shrubberies, also; tiirataH = along seashore; shuSyamaaNaani = that are desiccating; muktaanaam samuuhaani ca = of pearls [of oysters,] heaps, also - he saw.

3.35.24

शैलानि प्रवरान् चैव प्रवाल निचयान् तथा |
कांचनानि च शृंगाणि राजतानि तथैव च ॥

Thus, he saw the peaking boulders, like that the reefs of corals, and like that also at the mountains that have golden and silvern crests.

shailaani pra varaan caiva = boulders, very best ones - peaking, also thus; [sha~NkhAnAM prastara.n caiva = conch shells, heaps of, also thus]; tathaa = like that; pravaala nicayaan = coral, reefs of; kaancanaani raajataani ca = golden, silvern, also - suggesting their ores inside; shR^ingaaNi = also, crests; tathaiva ca = like that, even.

3.35.25

प्रस्रवाणि मनोज्ञानि प्रसन्नानि अद्भुतानि च |
धन धान्य उपपन्नानि स्त्री रत्नैः आवृतानि च ॥हस्ति अश्व रथ गाढानि नगराणि विलोकयन् |

On seeing the delightful, serene, and marvellous cascades, and cities that are abundant in wealth and agricultural produce, and abundant with gemlike womenfolk, and that are replete with elephants, horses, and chariots, Ravana proceeded further. [3-35-25, 26a]

25, 26a. manoGYaani prasannaani adbhutaani prasravaaNi = delightful, serene, marvellous, cascades; [or, manoGYaani prasravaaNi = delightful, cascades; prasannaani adbhutaani hradaani ca = serene, marvellous, lakes, also;] dhana dhaanya upapannaani = wealth, grain, endowed with; strii ratnaiH aavR^itaani ca = women, gemlike, spread with, also; hasti ashva ratha gaaDhaani = elephants, horses, chariots, replete with; nagaraaNi vilokayan = cities, while viewing at - he proceeded.

3.35.26

तम् समम् सर्वतः स्निग्धम् मृदु संस्पर्श मारुतम् ॥अनूपे सिन्धु राजस्य ददर्श त्रिदिव उपमम्
|

Ravana observed the delta adjacent to seacoast of that kingly ocean to be uniform and smooth, while the light air breezing in there is soft for touch, thus it looked heavenly. [3-35-26b, 27a]

26b, 27a. sarvataH samam snigdham = everywhere, land is levelly, smoothly; that has; mR^idu samsparsha maarutam = softly, touched, by light air; tridiva upamam = heaven, similar; sindhu raajasya = of rivers, king - of ocean; tam anuupe = that, deltas - areas on seacoast; dadarsha = Ravana observed.

The demons did not get their share of amR^ita 'divine elixir' therefore they cannot be called amR^ita ashibhiH 'ambrosia consumers.' As such, some other mms contain this expression amR^ita arthibhiH 'desirers of ambrosia...' the demons. They also frequent those coasts along with gods.

3.35.27

तत्र अपश्यत् स मेघ आभम् न्यग्रोधम् मुनिभिर् वृतम् ॥समंतात् यस्य ताः शाखाः शत योजनम् आयताः
|

There Ravana also saw a banyan tree which in sheen is like a black-cloud, and the branches of which are stretching all over for a hundred yojana-s in length, and on which sages made their abode for practising ascesis. [3-35-27b, 28a]

27b, 28a. tatra = there; saH = he that Ravana; yasya = which - tree's; taaH shaakhaaH = those, branches; samantaat shata yojanam aayataaH = all over, hundred, yojana, in length; megha aabham = which tree is - cloudlike, in shine; munibhiH vR^itam = with sages, encompassing it - sages settled on that tree practising ascesis; nyagrodham = Indian Fig tree [banyan tree, Ficus benghalensis - the branches of which hang down and root themselves,]; apashyat = he saw.

3.35.28

यस्य हस्तिनम् आदाय महा कायम् च कच्छपम् ॥भक्षार्थम् गरुडः शाखाम् आजगाम महाबलः |

This is the tree on the branch of which once highly mighty Divine Eagle Garuda swooped to perch, clawing an elephant and a mammoth tortoise, for the purpose of dining them out on that tree-branch. [3-35-28b, 29a]

28b, 29a. mahaabalaH = highly mighty; garuDaH = Garuda, the Divine Eagle; bhakSa artham = to dine, for the purposet; hastinam = an elephant; mahaa kaayam kacChapam ca = mammoth, bodied, tortoise, also; aadaaya = on taking - clawing; yasya = on which - tree's; shaakhaam aajagaama = on to tree branch, arrived - swooped to perch.

One yojana is 900 miles, where one yojana is nine English miles. The legendary version is that the elephant and tortoise are engaged in a fierce fight though none of them is a prey to the other, and seeing them and to teach a lesson to such causeless quarrellers, Garuda flies in and claws both and searches for a place to feast on them. Finding this tree worthwhile to have a leisure dinner he dashes on to one branch.

3.35.29

तस्य ताम् सहसा शाखाम् भारेण पतगोत्तमः ॥सुपर्णः पर्ण बहुलाम् बभंज अथ महाबलः |

While descending rapidly then that best bird among birds Garuda suddenly broke that tree's branch which is full with leaves, owing to the impact of his high impetuosity. [3-35-29b, 30a]

29b, 30a. pataga uttamaH = among birds, the best - Garuda; mahaabalaH = highly mighty - with high impetuous Garuda; su parNaH = one with - excellent, wings - Garuda, the eagle; tasya = of its - tree's; taam parNa bahulaam shaakhaam = that, with leaves, many - that branch full with leaves; atha = then; bhaareNa sahasaa babhanja = owing to his weight, suddenly, broke - while descending rapidly.

3.35.30

तत्र वैखानसा माषा वालखिल्या मरीचिपाः ॥अजा बभूवुः धूम्राः च संगताः परमर्षयः |

Adhering to that tree-branch there are eminent sages like, Vaikhanasa-s, Maasha-s, Vaalakhilya-s, Mariicipa-s, Aja-s, and even sages like Dhuumraa-s that thrive on fumes and smokes are there, and there they are collectively practising asceticism upside down while clasping branches with their legs. [3-35-30b, 31a]

30b, 31a. vaikhaanasaa maaSaa, mariicipaaH = Vaikhanasa-s, Maasha-s, Vaalakhilya-s, Mariicipa-s; ajaaH = Aja-s; dhuumraaH ca = Dhuumraa-s, also; parama rSayaH = eminent-sages; tatra = there - adhering to that branch; sangataaH = collectively; babhuuvuH = are there.

3.35.31

तेषाम् दयाअर्थम् गरुडः ताम् शाखाम् शत योजनाम् ॥भग्नम् आदाय वेगेन तौ च उभौ गज कच्छपौ |

For the sake of the grace of those sages Garuda took flight from that tree, grasping that broken tree-branch of a hundred yojana length along with those pendulous sages with his beak, and both of the elephant and tortoise with both of his claws. [3-35-31b, 32a]

31b, 32a. garuDaH = Garuda; teSaam dayaaartham = for their, grace's sake; shata yojanaam taam bhagnam shaakhaam = of hundred, yojana-length, that, broken, tree-branch; tau ubhau gaja kacChapau ca = those, two, elephant, tortoise also; aadaaya = on taking; vegena [jagaama] = quickly, [he went - to relocate the sages - verse finishes later.]

3.35.32

एक पादेन धर्म आत्मा भक्षयित्वा तत् आमिषम् ॥निषाद विषयम् हत्वा शाखया पतगोत्तमः |
प्रहर्षम्
अतुलम् लेभे मोक्षयित्वा महामुनीन् ॥

That virtue-souled Garuda consumed the meat of his prays, namely the elephant and the giant tortoise with a single foot, and destroyed the province of tribesmen with the same broken tree branch, and thus that supreme bird Garuda gained an incomparable happiness in rescuing those great-sages. [3-35-32b, 33]

32b, 33. dharmaaatmaa = virtue-souled one; pataga uttamaH = among birds, the best - supreme bird Garuda; tat aamiSam = that, meat [of elephant and tortoise]; eka paadena bhakSayitvaa = with one, foot, having consumed; shaakhayaa = with tree branch; niSaada viSayam hatvaa = tribesmen's, province, having destroyed; mahaa muniin mokSayitvaa = great-sages, having released, rescued - in a safe place; atulam praharSam lebhe = incomparable, happiness, he gained.

Garuda held tortoise and elephant in two claws in the first instance and when to settle down on tree branch he transferred one pray from one claw to the other and held both of them by one claw and with the other free claw he caught hold of the tree branch. But it broke under his weight, and then suddenly without making it to fall on ground he grasped that branch with his beak and took to flight. While flying in sky he held both the preys in claw, and the tree branch into the other. Then he started to eat his preys in sky with one claw, still upholding the branch from falling. Seeing this feat of Garuda, the sages clinging to that tree branch bless him to be successful in his next mission and leave that branch. When that tree branch is free from sages, Garuda throws it on a province of some antagonistic tribal community, by weight of which the whole of that tribal community is destroyed. This is one way of telling the myth.

3.35.34

स तेन तु प्रहर्षेण द्विगुणी कृत विक्रमः |
अमृत आनयनार्थम् वै चकार मतिमान् मतिम् ॥

When his valour has become twice as much with that happiness that heedful Garuda indeed resolved to bring ambrosia from heaven.

matimaan = heedful one; saH = he that Garuda; tena praharSeNa tu = with that, happiness but; dvi guNii kR^ita vikramaH = with two, multiplied - double, rendered, valour - his valour became twice as much - as sages blessed for rescuing them; amR^ita aanayana artham vai = ambrosia, bringing - from heaven, for the purpose of, indeed; cakaara matim = made, his mind - resolved.

3.35.35

अयो जालानि निर्मथ्य भित्त्वा रत्न गृहम् वरम् |
महेन्द्र भवनात् गुप्तम् आजहार अमृतम् ततः ॥

Smashing the guard of iron-grid completely and crashing the unbreakable diamond -like strongroom in which the ambrosia is safeguarded, then Garuda carried off ambrosia from the palace of Indra.

ayaH jaalaani = iron-grid guard; nir mathya = completely, on smashing; ratna varam gR^iham bhittvaa = unbreakable like - diamond, best - strong, room, on crashing; tataH = then; mahendra bhavanaat = Mahendra's, from palace; guptam = safeguarded; amR^itam aajahaara = ambrosia, plundered.

3.35.36

तम् महर्षि गणैः जुष्टम् सुपर्ण कृत लक्षणम् |
नाम्ना सुभद्रम् न्यग्रोधम् ददर्श धनद अनुजः ॥

Ravana on his way saw such a banyan tree named as Subhadra which is a much sought after tree for assemblages of great sages, and which betokens the deeds of that best-winged Garuda.

dhanada anujaH = Kubera's, brother Ravana; maharSi gaNaiH juSTam = at it [tree,] great-sages, by assemblages of, sought-after; suparNa kR^ita lakSaNam = by best-winged Garuda, deed, signs - betokens Garuda's actions; naamnaa subhadram = by name, Subhadra - named as; tam nyagrodham dadarsha = that, banyan tree, Ravana saw - and proceeded.

3.35.37

तम् तु गत्वा परम् पारम् समुद्रस्य नदी पतेः |
ददर्श आश्रमम् एकांते पुण्ये रम्ये वनांतरे ॥

On going to the other side of the lord of rivers, namely ocean, Ravana saw a pleasing hermitage in the sacred and scenic interior of the forest.

nadii pateH samudrasya = rivers, lord, of ocean; tam param paaram = to its, other, shore; gatvaa = on going; ramye puNye vana antare = scenic, sacred, in forest, interiors of; kaante = pleasing [or, ekaante = in solitude]; aashramam dadarsha = hermitage, Ravana saw.

3.35.38

तत्र कृष्ण अजिन धरम् जटा वल्कल धारिणम् |
ददर्श नियत आहारम् मारीचम् नाम राक्षसम् ॥

At that place Ravana saw the demon named Maareecha, wearing jute-clothes and black deerskin and tufts of hairs, and the one with regulated diet.

tatra = at that place,; kR^iSNa ajina dharam = black, deer-skin, wearing; jaTaa valkala dhaariNam = tufts of hair, jute-cloths, wearing one; niyata aahaaram = one with controlled, diet; maariicam naama raakSasam = Maareecha, named, demon; dadarsha = Ravana saw.

3.35.39

स रावणः समागम्य विधिवत् तेन रक्षसा |
मारीचेन अर्चितो राजा सर्व कामैः अमानुषैः ॥

That demon Maareecha welcomed the king Ravana and customarily entertained him catering all the offerings that are beyond the scope of humans.

raajaa saH raavaNaH = king, he that, Ravana; samaagamya = is approached - welcomed by Maareecha; rakSasaa tena maariicena = by demon, that, Maareecha; a maanuSaiH = with super, humanly [not subhuman]; sarva kaamaiH = with all, offerings; vidhivat arcitaH = customarily, Ravana is adored - entertained.

3.35.40

तम् स्वयम् पूजयित्वा च भोजनेन उदकेन च |
अर्थोपहितया वाचा मारीचो वाक्यम् अब्रवीत् ॥

On personally offering meals and drinking water, and venerating him properly Maareecha spoke this sentence to Ravana which is connotative of significance.

maariicaH = Maareecha; tam = him [Ravana]; bhojanena udakena ca = with meals, and with drinking water [offering]; svayam puujayitvaa ca = in person, venerating - entertaining, also; artha upahitayaa vaacaa = with significance, connotative, with words; vaakyam abraviit = sentence, spoke.

3.35.41

कच्चित् ते कुशलम् राजन् लंकायाम् राक्षसेश्वर |
केन अर्थेन् पुनः त्वम् वै तूर्णम् एव इह आगतः ॥

"Oh, king of the demons, is everything well with your Lanka? Oh, king, for what reason you have put in an appearance again, that too in a trice?

raakshasa iishvara = oh, demons, king; te lankaayaam kushalam kaccit = in your, Lanka, safe, isn't it; raajan = oh, king; tvam kena arthena = you, by which, reason; punaH tuurNam eva iha aagataH = again, in a trice, only, here, came.

This statement contains 'why you have come again?' and taking hold of this word, 'again...' some, who hold that the episode of Akampana is justifiable, say that the episode of Akampana is not interpolated but the original work of Valmiki. For this, the ex-party says that when a whole of chapter is included, inclusion of one word 'again...' is not a bothersome affair to the mythologists or interpolators. When it is questioned that interspersing Akampana's episode defeats the spectacular entry of Ravana, the defendants say that the antagonists need not be given such priorities. So also, Vali's Kishkindha is not portrayed in a spectacular way when Sugreeva attacked Vali for the first time, but it is detailed in the second round, to some extent, and fully when Lakshmana enters it.

In this episode, a jump of event to Garuda's exploits may be jerky, but it is questioned when can Ravana recollect about Garuda's might, why does he ignore still mightier Vishnu. Ravana's continuous fear for Vishnu made him to think of Garuda - that too, on seeing Subhadra, the banyan tree, and that too - while going to kidnap Seetha.

The path through which Ravana coursed is towards Himalayas, where an idolatry place called deva bhuumi is said to be earmarked for higher souls. When Rama hit Maareecha, he fell far off from the ritual place of Vishwamitra. That place is said to be on northern side of Himalayas. Some ancient mms contain this verse which also tell about that place as deva bhuumi and it is on the northern side of kuru i.e., kurukhsetra where Great War of Maha Bharata occurred: uttar˜nþca kur¨n paþyan paþyan caiva nagottam˜n | deva d˜nava sanghai× ca sevitam hi am®ta arthibhi× ||

3.35.42

When Maareecha spoke to him thus, that highly radiant and eloquent Ravana then afterwards spoke this sentence to Maareecha.

maariicena = by Maareecha; evam uktaH = thus, who is spoken to; mahaatejaa vaakya kovidaH = highly radiant one, sentence making, expert in - eloquent one; saH raavaNa = he, that Ravana; tataH pashcaat = then, after; idam vaakyam abraviit = this, sentence, spoke [to Maareecha.]

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे पंच त्रिंशः सर्गः

Sarga 36

3.36.1

मारीच श्रूयताम् तात वचनम् मम भाषतः |
आर्तो अस्मि मम च आर्तस्य भवान् हि परमा गतिः ॥

"Give attention to my words as I speak, oh, sire, Maareecha, I am an anguished one, and when I am in such an anguish you are the ultimate course to me, isn't so." Thus Ravana started addressing Maareecha.

taata maariica = oh, sire, Maareecha; bhaaSataH mama vacanam shruuyataam = as I speak, my, sentence, listen - give attention; aartaH asmi anguished one, I am; aartasya mama = anguished one, for me; bhavaan paramaa gatiH hi = you are, ultimate, course, isn't it.

3.36.2

जानीषे त्वम् जनस्थाने भ्राता यत्र खरो मम |
दूषणः च महाबाहुः स्वसा शूर्पणखा च मे ॥त्रिशिराः च महातेजा राक्षसः पिशित अशनः |
अन्ये च बहवः शूरा लब्ध लक्षा निशाचराः ॥वसन्ति मत् नियोगेन अधिवासम् च राक्षसः |
बाधमाना महारण्ये मुनीन् ये धर्म चारिणः ॥

"You are aware as to how my brother Khara, and the mighty armed Duushana, also my sister Shuurpanakha, and even the highly fiery demon and devourer of raw-flesh Trishira, and even numerous other night-walking demons who are cocksure of hitting their targets have made Janasthaana as their residency, and while residing there they put the sages of that great forest that tread a righteous path to torture, of course, all this as assigned by me.

2, 3, 4. mama bhraataa kharaH = my, brother, Khara; mahaabaahuH duuSaNaH ca = might armed, Duushana, even; svasaa shuurpaNakhaa ca = sister, Shuurpanakha, even; mahaatejaa pishita ashanaH raakSasaH trishiraaH ca = highly fiery one, raw-flesh, devourer, demon, Trishira, also; and; shuuraaH = braves ones; labdha lakSaaH = those who obtained, target - those that can hit target without missing; anye bahavaH nishaacaraaH raakSasaH = other, numerous, night-walkers, demons; mat niyogena = by me, assigned; mahaa araNye = in great-forest; dharma caariNaH muniin baadhamaanaa = righteousness, treaders in, sages, while torturing; janasthaane = in Janasthaana; [yathaa = as to how]; adhivaasam vasanti = in residency, are residing; tvam jaaniiSe = you are, aware of.

3.36.5

चतुर्दश सहस्राणि रक्षसाम् भीम कर्मणाम् |
शूराणाम् लब्ध लक्षाणाम् खर चित्त अनुवर्तिनाम् ॥ते तु इदानीम् जनस्थाने वसमाना महाबलाः |

"You are equally aware of the stationing fourteen thousand braving demons in Janasthaana, who are the followers of the wish of Khara, who are with fiendish exploits, and who are the troublemakers to the sages of Dandaka forest or to the intruders therein, aren't you.

bhiima karmaNaam = of fiendish, exploits; shuuraaNaam = braving ones; labdha lakSaaNaam = attained, targets - marks-demons - or, the possessors, of qualities to pick up quarrels, troublemakers to sages; khara citta anuvartinaam = Khara's, wishes, followers of; rakSasaam = of demons; caturdasha sahasraaNi = fourteen, thousand; [tvam jaaniiSe = you are, aware of; you are equally aware of.]

3.36.6

संगताः परम आयत्ता रामेण सह संयुगे ॥नाना शस्त्र प्रहरणाः खर प्रमुख राक्षसः |

"But recently those great mighty demons that are the residents of Janasthaana, namely Khara and others, preparing themselves inordinately and wielding diverse weapons and assaulters, for their part had an encounter with Rama in a combat. [3-36-6, 7a]

6, 7a. janasthaane vasamaanaa = in Janasthaana, who are residing; mahaabalaaH = great-mighty ones; te tu = they, on their part; khara = Khara; pra mukha = verily, in front - that are lead by Khara - others; raakshasaH = demons; idaaniim = now - recently; parama aayattaaH = inordinately, preparing - themselve; naanaa shastra praharaNaaH = with diverse, weapons, those weapons that assault - assault and battery; sanyuge = in combat; raameNa saha = Rama, with; sangataaH = met - had an encounter with Rama.

This episode is narrated in chapter 33, i.e., the episode of Akampana, but there is a difference in the way of Ravana's narration at this place than the previous one. This is another point to discuss whether Akampana's episode is an original work or an interpolation.

3.36.7

तेन संजात रोषेण रामेण रण मूर्धनि ॥अनुक्त्वा परुषम् किंचित् शरैर् व्यापारितम् धनुः |

"With rancour tiding in him, and without making any scathing remark in the least, that Rama brought his bow into play with arrows in the van of the combat. [3-36-7b, 8a]

7b, 8a. sam jaata roSeNa = well emerged, rancour - rancour tiding in him; tena raameNa = by him, by Rama; raNa muurdhani = in combat, vanguard of; paruSam kimcit an uktvaa = scathing remark, at the least, without, saying; dhanuH sharaiH vyaapaaritam = bow, with arrows, brought into play.

3.36.8

चतुर्दश सहस्राणि रक्षसाम् उग्र तेजसाम् ॥निहतानि शरैः दीप्तैः मानुषेण पदातिना |

"But that foot-soldier, that too, a human, has completely wiped out those fourteen-thousand demons with flaring fieriness with his fierce arrows. [3-36-8b, 9a]

8b, 9a. padaatinaa = by a foot-soldier; maanuSeNa = by a human; ugra tejasaam rakSasaam = flaring, fieriness, demons of; caturdasha sahasraaNi = fourteen, thousand; diiptaiH sharaiH ni hataani = with fiery, arrows, completely wiped out.

3.36.9

खरः च निहतः संख्ये दूषणः च निपातितः ॥हत्वा त्रिशिरसम् च अपि निर्भया दण्डकाः कृताः |

"Khara is hewed down, Duushana is mowed down, and even Trishira is hacked down, thereof that Dandaka forest is rendered free from the fear of demons. [3-36-9b, 10a]

9b, 10a. sankhye = in war; kharaH ca nihataH = Khara, also, is hewed down; duuSaNaH ca nipaatitaH = Duushana, also, is mowed down; trishirasam ca api = Trishira, also, even; hatvaa = on hacking down; daNDakaaH = Dandaka forest; nir bhayaa = free, from fear - of demons; kR^itaaH = is made.

3.36.10

पित्रा निरस्तः क्रुद्धेन स भार्यः क्षीण जीवितः ॥स हन्ता तस्य सैन्यस्य रामः क्षत्रिय पांसनः |

"He who is put to flight by his infuriated father, and who came to Dandaka forest along with his wife, that ignoble Kshatriya is the slaughterer of that demonic army of mine, as his lifespan is diminished. [3-36-10b, 11a]

10b, 11a. kruddhena pitraa = by infuriated, father; sa bhaaryaH = with, wife; nir astaH = without, foothold - put to flight - exiled; kSiiNa jiivitaH = diminished, lifespan - of that Rama; kSatriya paamsanaH = among Kshatriya-s, an ignoble one; tasya sainyasya hantaa = of that, [demonic-] army, he is the slaughterer of my demonic army.

3.36.11

अशीलः कर्कशः तीक्ष्णो मूर्खो लुब्धो अजित इन्द्रियः ॥त्यक्त धर्मः तु अधर्म आत्मा भूतानाम् अहिते रतः |

"He is out of character, brutal, firestorm, senseless, selfish, one with his senses unconquered and righteousness discarded, and he is an unrighteous soul just delighting in the disservice of all beings. [3-36-11b, 12a]

11b, 12a. a shiilaH = without, character - out of character; karkashaH = brutal; tiikSNaH = firestorm; muurkhaH = senseless; lubdhaH = selfish; a jita indriyaH = un, conquered, senses; tyakta dharmaH = who discarded, righteousness; a dharma aatmaa = un, righteous, souled one; bhuutaanaam = of all beings; a hite rataH = in dis, service, delights in.

For those who hold Ravana as the devotee of Rama / Vishnu, as one of the two doorkeepers, namely Jaya and Vijaya, the above lines of Ravana will become irksome. For that Maheshvara Tiirtha has stepped in and gave a commentary that conceives Ravana as a true devotee of Rama.

kruddhaa pitraa nirastaH kim? 'is he necked out by his angry father?' No. To please Kaikeyi and the boon given to her by his father, Rama is unhoused. sa bhaarya= sabhaa aaryaH 'in assemblages, venerable one.' Rama is one with high esteem. kshiiNa jiivitaH kim? 'is his lifespan diminishing? No. He is eternal. kshatriya paamsana= kshatriyaan paati iti kshatriyaH paH 'because he protects Kshatriya-s he is a noble Kshatriya, and sa ca asau a.msanaH ca, amsana aaghaate 'enemy destroyer,' destroyer of enemies of Kshatriya-s. karkashaH 'brutal' to enemies, not to adherents, therefore he is: amuurkhaH, alubdhaH: he s not senseless, not selfish. adharma aatmaa kim? No, he is not an unrighteous person. And bhuutaanaam a hite a rataH, 'for beings, in disservice, not, delights': he does not delight in the disservice of all created beings.' Thus, he is Supreme Person.

But Rama Tilaka, on the other hand refutes this derivation stating that Ravana is not an out and out devotee of Rama, and these many adhyaadhaara-s 'ellipses' need not be brought in to justify mythological import to Ramayana. There is a section of pundits that argue Ramayana precedes 18 puraaNaa-s the 18 mythological treatises, and they refuse to believe that Ravana is NOT a devotee of Rama.

In anyway, the innuendo incorporated in certain verses has given rise to diverse commentaries, but the unity of Ramayana is kept up, either by Shaivaites or Vaishnavaite or other sects of Hindu thinking.

3.36.12

येन वैरम् विना अरण्ये सत्त्वम् आश्रित्य केवलम् ॥कर्ण नास अपहारेण भगिनी मे विरूपिता |
तस्य भार्याम् जनस्थानात् सीताम् सुर सुत उपमाम् ॥आनयिष्यामि विक्रम्य सहायः तत्र मे भव |

"By whom my sister is disfigured stripping off her nose and ears, that too, without any enmity but just depending upon his own brawn, I would like to inveigle such a man's nymphean wife Seetha holding sway on her in Janasthaana, and in that matter I want you to be my aide in Dandaka forest. [3-36-12b, 13, 14a]

12b, 13, 14a. yena = by whom; vairam vinaa = enmity, without; kevalam sattvam aashritya = just, strength, depending upon; karNa naasa apahaareNa = ears, nose, due to stripping off; me bhaginii viruupitaa = my, sister, is disfigured; tasya = such a Rama's; bhaaryaam = wife is to be; sura suta upamaam = celestials, daughter, similar to - nymph like - nymphean Seetha; siitaam = Seetha; vikramya = holding sway; janasthaanaat = from Janasthaana; aanayiSyaami = lead her in - inveigle her; tatra = in that matter; araNye = in forest; me sahaayaH bhava = to me, as aide, you shall be.

3.36.14

त्वया हि अहम् सहायेन पार्श्वस्थेन महाबल ॥भ्रातृभिः च सुरान् युद्धे समग्रान् न अभिचिंतये |
तत् सहायो भव त्वम् मे समर्थो हि असि राक्षस ॥

"Oh, highly powerful Maareecha, with you and with my brothers standing by my side as my associates, I indeed care a damn for all of the gods if they are going to wage a war against me, therefore, oh, demon Maareecha, as you are capable of rendering aid you should indeed become my aide in this venture. [3-36-14b, 15]

14b. mahaabala = oh, highly powerful one - Maareecha; sahaayena = as associate; paarshvasthena = having at my side; tvayaa = with you; and; bhraatR^ibhiH ca = with my brothers, also; yuddhe = in war; samagraan suraan = all of the, gods; aham na = I, do not; abhi cintaye = towards [them,] I think - I don't care them; hi = indeed; raakSasa = oh, demon Maareecha; [tat = therefore]; tvam me sahaayaH bhava = you, to me, aide, you become; samarthaH asi hi = capable [to render aid,] you are, indeed - in this venture of abducting Seetha.

3.36.16

वीर्ये युद्धे च दर्पे च न हि अस्ति सदृशः तव |
उपायतो महान् शूरो महा माय विशारदः ॥

"In valour, war and verve there is none similar to you, you are a topmost stalwart in trickery, and a matchless expert in illusive-tricks.

viirye = in valour; yuddhe ca = in war, even; darpe ca = in verve, also; tava sadR^ishaH na asti hi = to you, similar one, not, is there, indeed; you are; upaayataH [upaayaj~naH] = = by trickery [by ideation]; mahaan shuuraH = tomost, stalwart; mahaa maaya vishaaradaH = matchless, illusive-tricks, expert.

3.36.17

एतत् अर्थम् अहम् प्राप्तः त्वत् समीपम् निशाचर |
शृणु तत् कर्म साहाय्ये यत् कार्यम् वचनात् मम ॥

"I have come nigh of you only for that reason, oh, nightwalker, and listen to that deed which you have to do in the course of helping me as I detail you.

nishaacara = oh, nightwalker; etat artham = for that, reason; aham tvat samiipam praaptaH = I have, to your, near - nigh, come; saahaayye = in the course of helping; yat kaaryam = which, is to be done; tat karma = that, deed; mama vacanaat = by my, word - as I tell you, detail you; shR^iNu = you listen.

3.36.18

सौवर्णः त्वम् मृगो भूत्वा चित्रो रजत बिन्दुभिः |
आश्रमे तस्य रामस्य सीतायाः प्रमुखे चर ॥

"On becoming an astounding golden deer with silver dots, you move in front of Seetha in the hermitage of that Rama.

tvam = you; rajata bindubhiH = with silver, dots; citraH = astounding; sauvarNaH mR^igaH bhuutvaa = golden, you, deer, on becoming; tasya raamasya aashrame = his, of Rama, in hermitage; siitaayaaH pramukhe cara = Seetha's, before, - in front of, you move.

त्वाम् तु निःसंशयम् सीता दृष्ट्वा तु मृग रूपिणम् |
गृह्यताम् इति भर्तारम् लक्ष्मणम् च अभिधास्यति || | ३-३६-१९

"On seeing you in the shape of a deer, Seetha undoubtedly bids her husband forthwith, and even Lakshmana, saying, 'lay hold of it.'

siitaa = Seetha; mR^iga ruupiNam = in deer, shape; tvaam dR^iSTvaa = you, on seeing; gR^ihyataam = lay hold of; iti bhartaaram lakSmaNam ca = thus, to husband, to Lakshmana, also; niH samshayam = without, doubt; abhi dhaasyati = forthwith bids.

ततः तयोः अपाये तु शून्ये सीताम् यथा सुखम् |
निराबाधो हरिष्यामि राहुः चन्द्र प्रभाम् इव || | ३-३६-२०

"Then on the diversion of those two, Rama and Lakshmana, I will comfortably and unimpededly abduct Seetha in that lonely place, as planet Rahu abducts the shine of moon.

tataH = then; tayoH = of those two - Rama, Lakshmana; apa aaye = side, tracked - diverted; when it happened, and when; shuunye [pradeshe] = in lonely [place]; yathaa sukham = as, comfortably; nir aabaadhaH = without, being impeded; siitaam = Seetha will be; raahuH candra prabhaam iva = Rahu the planet, Moon's, shine, as with; hariSyaami = I wish to abduct;.

3.36.21

ततः पश्चात् सुखम् रामे भार्या आहरण कर्शिते |
विस्रब्धम् प्रहरिष्यामि कृत अर्थेन अन्तर् आत्मना ॥

"Thereafter Rama will be enervated by the abduction of his wife, and then surely and conveniently I wish to retaliate him if he is going to come up against me, for my inner-soul will be firstly gratified with its volition, namely possessing Seetha." Thus Ravana requested Maareecha.

tataH pashcaat = then, afterwards; bhaaryaa aaharaNa karshite = wife; by abduction, caught hold of - enervated; raame = in Rama - Rama will be; kR^ita arthena antar aatmanaa = fulfilled [gratified in the first instance,] volition, with an inner, soul; sukham visrabdham prahari Syaami = conveniently, surely, I wish to retaliate - Rama.

Maheshvara Tiirtha expresses this in terms of Ravana's devotion to Rama. raame bhaaryaa haraNa karSite: raama ibha 'Rama, the elephant...' aaryaa 'a venerable one, Seetha...' haraNa karSite 'by abduction, harmed by...' adhyadhaara: mat shariiram elliptical: 'my body...' tataH 'thereby, by virtue of my act of abducting...' kR^ita arthena antaraatmanaa upalakshitaH san 'on my soul-cherished desire becoming fulfilled to get salvation...' paschaat 'thereafter...' visrabdham 'impeccably...' sukham = moksha, salvation, highest bliss...' prahariSyaami: prakarSeNa hariSyaami 'evidently I snatch off that bliss...'

"When I abduct that venerable Seetha, the wife of Elephant like Rama, my body gets harmed like an eclipsed moon, but my soul gets fulfilled as I desire eternal salvation, and I can get it evidently and impeccably at the hand of Rama, owing to the ill-virtue of my abduction of Seetha.

The eclipsing planet Rahu may hide moon temporarily by which the world looses moonshine for a while. If Ravana temporarily hides Seetha, as Rahu hides the moon, Rama, who metaphors with the three worlds, may be in gloom temporarily. But neither Rahu nor Ravana are illuminated or enlightened with the presence of the moonbeams of Seetha, alias Goddess Lakshmi, for they tried to seize that all-illuminating Moon/Seetha by force.

3.36.22

तस्य राम कथाम् श्रुत्वा मारीचस्य महात्मनः |
शुष्कम् समभवत् वक्त्रम् परित्रस्तो बभूव च ॥

On listening the very word of Rama that honest-souled Maareecha's mouth is completely dried up, and he is fully frightened.

raama kathaam = Rama's, story - very word, mention of Rama; shrutvaa = on listening; mahaatmanaH tasya maariicasya = honest-souled one, his, of Maareecha; vaktram = mouth; shuSkam = dried up; sam abhavat = completely, became; pari trastaH babhuuva ca = fully, frightened, he became, even.

3.36.23

ओष्टौ परिलिहन् शुष्कौ नेत्रैः अनिमिषैः इव |
मृत भूत इव आर्तः तु रावणम् समुत् ईक्षतः ॥

Wetting dried up lips with his tongue he has become goggle-eyed almost like an about-to-die animal, and he agonisingly looked up at Ravana with winkless eyes.

shuSkau oSTau = dried up, lips; pari lihan = over, licking -Maareecha wetting with tongue; a nimiSaiH iva = without, wink, as if - he started goggling; netraiH = with eyes - looks; mR^ita bhuuta iva = lifeless, being, as if - wide-eyed like an about-to-die-animal; aartaH tu = agonised, on his part; raavaNam = at Ravana; samudaikshata [sam ut iikshataH = well, up, looked] = looked up, with raised and searching eyes.

At the very word 'Rama' Maareecha is shuddered. dashaanana samudiirita vacanam aakarNya raama shabda shravaNa maatreNa sa.mtrasta hR^idayo maariicaH kR^itaanjaliH evam uvaaca - dk From the time when he was firstly struck by Rama's arrow he retired to hermitage and no demonic activity is undertaken by Maareecha. But now Ravana is instigating, which leads Maareecha to his own end, of which he is perfectly aware.

3.36.24

स रावणम् त्रस्त विषण्ण चेता
महावने राम पराक्रमज्ञः |
कृत अंजलिः तत्त्वम् उवाच वाक्यम्
हितम् च तस्मै हितम् आत्मनः च ॥

Maareecha's heart sank with scare as he is aware of Rama's valour when he was in the great forest of Tataka, thus suppliantly making palm-fold he started telling about factuality of Rama to Ravana, which is beneficial both to Ravana and to himself, as well, if only Ravana is heedful of it.

mahaa vane = in great [Tataka,] forest; raama paraakrama j~naH = Rama's, valour, knower [aware] of; saH = he that Maareecha; trasta viSaNNa cetaaat = by scare, sank, heart; kR^ita anjaliH = who made palm-fold; tasmai hitam = to him - to Ravana, beneficial; aatmanaH ca hitam ca = for himself, also, beneficial, also; tattvam vaakyam = factual, words; raavaNam = to Ravana; uvaaca = [started to] speak - to Ravana.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे षट् त्रिंशः सर्गः

Sarga 37

3.37.1

तत् श्रुत्वा राक्षसेन्द्रस्य वाक्यम् वाक्य विशारदः |
प्रत्युवाच महाप्राज्ञो मारीचो राक्षसेश्वरम् ॥

On hearing that idea of the chief of demons Ravana in abducting Seetha, Maareecha, a well-informed one and an articulator spoke to the lord of demons in reply.

raakSasa indrasya = demons, chief's; tat vaakyam shrutvaa = that, sentence - that idea of abduction, on hearing; vaakya vishaaradaH = sentence-making, expert in [articulator]; mahaa praaGYaH = well-informed; maariicaH = Maareecha; raakSasa iishvaram = to demons, lord; prati uvaaca = in reply, spoke - replied.

3.37.2

सुलभाः पुरुषा राजन् सततम् प्रिय वादिनः |
अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः ॥

"It will always be easy to get people who talk pleasantly, oh, king, but it is impossible to get them who talk judgementally and give suggestions that may be apparently insipid, but that are recuperative, more so, it is impossible to get listeners of such advises.

raajan = oh, king; priya vaadinaH puruSaa = pleasantly, talking, people; satatam sulabhaaH = always, easy - easy to get; a priyasya = of un, pleasant - judgementally; pathyasya ca = recuperative insipid diet-like [suggestions,] also; vaktaa = who speaks them; or even; shrotaa ca = listener, also; dur labhaH = not, possible - impossible to get.

There are many who render advises without weighing pros and cons, but just to get along and please their master. There will be none to suggest expeditiously, though that suggestion presently will be unpleasant and unsavoury like a recuperative insipid diet, but in reality, it is result-oriented. Even if such an advisor suggests in earnest, he will have no listener who listens earnestly and effectuates it. So, listen to my words that may now be unsavoury, but will prove beneficial to you in long run, if you can foresee your future properly. Dharmaakuutam says: anena sva prayojana virodha sankayaa raaja buddhi anusaareNa vaktaaro mantriNaH sulabhaaH - kintu anartha paryavasaayino raajabuddhim tiraskritya shubhodarka vaktaaro mantriNo durlabhaa iti suucitam - then the commentator goes on to quote vidura niiti from Maha Bharata, wherein it is said: yo hi dharma samaashritya hatvaa bhatruH priyaarthe | apriyaaNi aaha pathyaani tena raajaa sahaayavaan || sulabhaaH puruSaa raajan satatam priya vaadinaH | apriyasya ca pathyasya vaktaa shrotaa ca durlabhaH || The last two foots may be observed because they are similar to the above verse of Ramayana, by such similarities some hold the opinion that Maha Bharata is an explanation to Ramayana.

3.37.3

न नूनम् बुध्यसे रामम् महावीर्यम् गुण उन्नतम् |
अयुक्त चारः चपलो महेन्द्र वरुण उपमम् ॥

"Definitely you do not apperceive Rama who is decidedly dynamic and exaltedly adept, for you are impetuous and desultory in dealing with your spies, but that Rama is identical to the thunderous Mahendra and tempestuous Varuna, the Rain-god.

a yukta caaraH = not, having, by spies - exclusionary, desultory of spies; capalaH = impetuous; such as you are, you; mahaa viiryam = decidedly, dynamic one; guNa unnatam = by adeptness, exalted; mahendra varuNa upamam = [thunderous] Mahendra, [tempestuous] Varuna, God of Rain, alike - is Rama; nuunam na budhyase = definitely, you are not, apperceiving.

3.37.4

अपि स्वस्ति भवेत् तात सर्वेषाम् भुवि रक्षसाम् |
अपि रामो न संक्रुद्धः कुर्यात् लोकम् अराक्षसम् ॥

"Oh, boy, will there be safety to all demons on earth? Or, that highly enraged Rama will render this world de-demonised!

taata = oh, boy; bhuvi = on earth; sarveSaam rakSasaam = for all, demons; svasti api bhavet = safety, will it be there; raamaH = Rama; samkruddhaH = highly enraged one; lokam = world; a raakSasam = without, demons; api na kuryaat = will he make it.

'...but for you...' 'Will you let the demons on earth live, or, would like to eradicate them through Rama, through your obsessions.' The second thought has come true when Rama eliminated all demons.

3.37.5

अपि ते जीवित अंताय न उत्पन्ना जनकात्मजा |
अपि सीता निमित्तम् च न भवेत् व्यसनम् महत् ॥

"Has this Seetha, the daughter of Janaka, taken birth to end your life, or what! And because of this Seetha will there be a great disaster, so to speak!

janaka aatmajaa = Janaka's daughter Seetha; te jiivita antaaya = your, life, for ending; api na utpannaa = even, not, took birth - has she taken birth; siitaa nimittam = Seetha, because of; mahat vyasanam = great, disaster; [mama vyasanam = for my, disaster]; api ca na bhavet = even, also, not, be there [will there be a disaster, so to speak.]

3.37.6

अपि त्वाम् ईश्वरम् प्राप्य काम वृत्तम् निरंकुशम् |
न विनश्येत् पुरी लंका त्वया सह स राक्षसा ॥

"Egocentric and rampant, such as you are, on acquiring you as her lord, will the City of Lanka be doomed along with her demons, and you put together, or what!

kaama vR^ittam = in independent thinking, wrapped up - egocentric; nir ankusham = without, goad - rampant; such like you; tvaam iishvaram praapya = you, as lord, on getting; sa raakSasaa purii lankaa = along with, demons, city, Lanka; tvayaa saha = you, put together; na vinashyet api = not, doomed, even [will it be doomed or what.]

3.37.7

त्वत् विधः काम वृत्तो हि दुःशीलः पाप मंत्रितः |
आत्मानम् स्व जनम् राष्ट्रम् स राजा हन्ति दुर्मतिः ॥

"Any king of your like who is with a self-will, ill-will, ensorcelled by evil, and malicious in intent, that king alone ruins his own city-state, his own people, even himself, as a matter of actual fact.

kaama vR^ittaH = by wish, behaving - self-willed; duH shiilaH = ill, willed; paapa mantritaH = duSTam - Govindaraja = by evil, ensorcelled; dur matiH = malicious, in intent; tvat vidhaH = your, like; saH raajaa = that, king; aatmaanam = himself; sva janam = his own, people; raaSTram = city-state also; hanti hi = ruins, as a matter of (actual) fact.

For this the commentator says: anena dur mantritaH kaamavritto naya dveSii raajaa sakala mantri vargeNa aishvaryenA saha nashyati iti uktam - tathaa ca kaamandake - anaatmavaan naya dveSii vardhaya ari sampadaH | praapyaa api mahad aishvaryam saha tena vinashyati || Dharmaakuutam being an encyclopedic commentary on Ramayana quotes Kamandaka etc., in such matters of dharma. The availability of the books quoted by the commentator of Dharmaakuutam in reprint is doubtful, where Dharmaakuutam itself is unavailable in full, in these days.

3.37.8

न च पित्रा परित्यक्तो न अमर्यादः कथंचन |
न लुब्धो न च दुःशीलो न च क्षत्रिय पांसनः ॥न च धर्म गुणैर् हीनैः कौसल्या आनंद वर्धनः |
न च तीक्ष्णो हि भूतानाम् सर्व भूत हिते रतः ॥

"Rama the enhancer of his mother Kausalya's happiness is completely forsaken by his father - no, he is not; there is unseemliness in him - no, not in the least; he is out of character

no; he is selfish - no; he is an ignoble Kshatriya - no, not at all; and he is neither a debased one insofar as the merits of righteousness are concerned, nor he is atrocious towards living beings, for he takes delight in the welfare of all beings.

kausalyaa aananda vardhanaH = Kausalya's, delight, enhancer of - Rama; pitraa = by father; na ca pari tyaktaH = not, also, completely, forsaken; kathancana = in the least; a maryaadaH = un, seemly; na = he is not; duH shiilaH = out of character; na = he is not; na ca lubdhaH = not, also, selfish; na ca kSatriya paamsanaH = not, either, Kshatriya, ignoble; dharma guNaiH hiinaiH = with righteous, attributes, a debased one; na ca = he is not, also; bhuutaanaam tiikSNaH na ca = towards living beings atrocious one, he is not, also; [or, sarveSaam = of all]; sarva bhuuta hite rataH = all, beings, in welfare, takes delight.

3.37.10

वंचितम् पितरम् दृष्ट्वा कैकेय्या सत्य वादिनम् |
करिष्यामि इति धर्मात्मा ततः प्रव्रजितो वनम् ॥

"On seeing his father who is a proponent of truth, and whom Kaikeyi has outwitted, that virtue-souled Rama neatly decamped from Ayodhya saying that 'I will prove my father to be a real proponent of truth.'

satya vaadinam pitaram = truth, who is a proponent, such a father - Dasharatha; kaikeyyaa vancitam dR^iSTvaa = by Kaikeyi, outwitted, on seeing; dharmaatmaa = virtue-souled - Rama; ellipses: pitaram satya vaadinam - father, as truth, proponent; kariSyaami = I will make - I will prove that my father is the real proponent of truth; tataH = from there - from Ayodhya; vanam = to forest; pra vrajitaH = he neatly, journeyed.

3.37.11

कैकेय्याः प्रिय कामार्थम् पितुर् दशरथस्य च |
हित्वा राज्यम् च भोगान् च प्रविष्टो दण्डका वनम् ॥

"Discarding the kingdom and even royal-comforts Rama entered Dandaka forest only to fulfil the cherish of Kaikeyi, viz., kingdom for her son Bharata, and even that of Dasharatha, viz., to remain loyal to his promise to Kaikeyi.

kaikeyyaaH = of, Kaikeyi; pituH dasharathasya ca = of father, Dasharatha's, also; priya kaamaartham = cherished wish, for fulfilment of; raajyam ca bhogaan ca = kingdom, also, royal-comforts, even; hitvaa = on discarding; daNDakaa vanam praviSTaH = Dandaka, forest, he entered.

3.37.12

न रामः कर्कशः तात न अविद्वान् न अजित इन्द्रियः |
अनृतम् न श्रुतम् चैव नैव त्वम् वक्तुम् अर्हसि ॥

"Rama is ruthless - no; an unscholarly one - no; unconquered are his senses - no; and oh, boy, it is unapt of you to speak of impalpable and unheard-of topics in this way.

taata = oh, boy; raamaH karkashaH na = Rama, ruthless, he is not; na a vidvaan = un, scholarly one, he is not; a jita indriyaH na = un, conquered, [his] senses, he is not; a nR^itam = not, palpable - impalpable - are these slanders; na shrutam caiva = not, heard, also thus; [or, duH shrutam = bad things, heard by you]; tvam = you; = ; na eva vaktum arhasi = not, this way, to speak of, apt of you.

3.37.13

रामो विग्रहवान् धर्मः साधुः सत्य पराक्रमः |
राजा सर्वस्य लोकस्य देवानाम् इव वासवः ॥

"Rama is the embodiment of righteousness, he is an equable person with truthfulness as his valour, and as with Indra to all gods he is the king of entire world.

raamaH vigrahavaan dharmaH = Rama, embodiment, of righteousness; saadhuH = equable person; satya paraakramaH = truthfulness, is his valour; devaanaam vaasavaH iva = for gods, Indra, as with; sarvasya lokasya raajaa = for entire, world, he is king.

Rama's principles alone make him victorious, as he does not deviate from the path of righteousness. And by not deviating from the path of righteousness, he is truly valorous and the question of his defeat does not arise, because he will abide by his conscience.

3.37.14

कथम् नु तस्य वैदेहीम् रक्षिताम् स्वेन तेजसा |
इच्छसे प्रसभम् हर्तुम् प्रभाम् इव विवस्वतः ॥

"Rama's proper resplendence is protecting Vaidehi. How then you really wish to forcibly rob her off from Rama, as though wishing to rob the Sun of his resplendence.

tasya svena tejasaa = by his - Rama's, individual - proper, by resplendence; rakSitaam vaidehiim = protected, Vaidehi is; vivasvataH prabhaam iva = from Sun, resplendence, as with; prasabham = forcibly; hartum katham icChase nu = to rob, how, you wish, really.

Incidentally, Prabha is the name of sun's brilliance and she is the wife of Sun, and if she is to be separated from sun, only an eternal gloom overcasts the world. Ravana has no doubt controlled natural forces like sun, moon, rivers etc., but not altogether eradicated or upturned their functions. Then, is it possible to Ravana and hosts of his demonic-adherents to thrive in an unnatural gloom? This is the doubt of Maareecha.

3.37.15

शर अर्चिषम् अनाधृष्यम् चाप खड्ग इन्धनम् रणे |
राम अग्निम् सहसा दीप्तम् न प्रवेष्टुम् त्वम् अर्हसि ॥

"Arrows as it jets of fire, bow and sword as it firewood that fire called Rama will be blazing in war, and it will be inapt of you to enter into such an uninfringeable fire, recklessly.

shara arciSam = arrows, [akin to] jets of fire; an aadhR^iSyam = not, to be meddled with - uninfringeable; caapa khaDga indhanam = bow, sword, as its fuel; raNe = in war; diiptam = blazing; raama agnim = Rama, [called] fire; sahasaa = rashly - recklessly; praveSTum = to enter into; tvam na arhasi = for you, not, apt of.

3.37.16

धनुर् व्यादित दीप्त आस्यम् शर अर्चिषम् अमर्षणम् |
चाप बाण धरम् तीक्ष्णम् शत्रु सेना अपहारिणम् ॥राज्यम् सुखम् च संत्यज्य जीवितम् च इष्टम् आत्मनः |
न अति आसादयितुम् तात राम अंतकम् इह अर्हसि ॥

"With the bow stretched to his ear becoming a gaping mouth spouting flames, arrows becoming tongues of fire spewed forth from that flaming mouth, he that Rama the reified Terminator will become fierce and insufferable when he wields bow and arrows, and oh, dear boy Ravana, it will be inapt of you to at once draw pretty nigh of such an annihilator of the armies of enemies, on discarding your kingdom, comforts and even the dear life of yours.

taata = oh, my boy; dhanuH vyaadita diipta aasyam = bow, gaping, inflaming, with mouth; shara arciSam = arrows, tongues of flame; a marSaNam = not, tolerable one - insufferable; caapa baaNa dharam = bow, arrows, wielding; tiikshNam = fierce one; shatru senaa apahaariNam [prahaariNam = one who batters] = enemy, armies, stealer of - annihilator of; raama antakam = Rama named, Terminator; aatmanaH = of yours; iSTam = dear ones; raajyam sukham jiivitam ca = kingdom, comforts, life, also; samtyajya = on discarding; iha = now - at once; atyaasadayitum = ati aasaadayitum = much, nearing - to draw pretty nigh of him; na arhasi = not, apt of you.

3.37.18

अप्रमेयम् हि तत् तेजो यस्य सा जनकात्मजा |
न त्वम् समर्थः ताम् हर्तुम् राम चाप आश्रयाम् वने ॥

"Which Rama's wife is Janaka's daughter that Rama is indeed with an inestimable resplendence, and it will be incapable of you to steal Seetha while such a Rama's bow safeguards her in the forest, besides the firewall called his resplendence.

saa janaka atmajaa = she, Janaka's, daughter [Seetha is]; yasya = which one's - which Rama's wife is; tat = that - resplendence; a prameyam tejaH hi = not, measurable - with inestimable, resplendence - highly valrous - indeed; vane = in forest; raama caapa aashrayaam = Rama's, bow, who is safeguarded - Seetha; taam = her - Seetha; hartum = to steal; tvam na samarthaH = you are, not, capable.

This can be said 'Rama's resplendence is inestimable and Seetha is his wife.' But keeping the import of Seetha's words as at 3-9-15 'if fuel is available in adjacency of burning fire, the luminosity of the fire also enhances immensely,' and when the factor of resplendence is taken, it is not Rama's resplendence alone that is described, but Seetha's also. Again, it is not that some part of Rama's resplendence is taken out and put in Seetha. It is an indivisible radiance of that couple like that of Sun and his wife Prabha, as said earlier by Maareecha. Seetha is not directly said by her name but her father Janaka's name is brought in, because Janaka is both a raajarSi and brahmarSi Kingly-saint and Brahman-sage, as well. And Janaka is capable of saying idam brahmam idam kshaatram shaapat api sharaat api 'here is Brahma-hood and here is Kshatriya-hood, either by malediction or by arrow, whichever meetly of you, you can confront me.' This apart, it is said that 'a pertinent devotion to a god makes the devotee like that god alone.' shraddhayaa devo devatvam ashnute and Seetha is the devotee of Rama and she became one with Rama. Thereby, there is twofold resplendence, namely, that of Rama and that of Seetha, so it is inapt of you to make any useless effort when everything is firewalled.

3.37.19

तस्य वै नर सिंहस्य सिंह उरस्कस्य भामिनी |
प्राणेभ्यो अपि प्रियतरा भार्या नित्यम् अनुव्रता ॥

"That lady Seetha is his wife, dearest than the lives of that lion-chested lion-man Rama, and in truth, she is avowed to follow him alone, in perpetuity.

bhaaminii = that lady; simha uraskasya = lion, chested one's; nara simhasya = of man, the lion's - Rama's; praaNebhyaH api priyataraa bhaaryaa = by lives [of Rama,] even, dearest, wife; nityam tasya = always - in perpetuity, his - him alone; anu vrataa = following, avowed - avowed to follow him; vai = in truth.

3.37.20

न सा धर्षयितुम् शक्या मैथिली ओजस्विनः प्रिया |
दीप्तस्य इव हुत आशस्य शिखा सीता सुमध्यमा ॥

"As the spire of blazing ritual fire cannot be abused, so also, she that curvaceous Maithili, the cherished wife of that dynamic Rama, is an impossibility for any abuse.

maithilii = one belonging to Mithila - Seetha; ojasvinaH = of dynamic one - of Rama; priyaa = cherished - wife; su madhyamaa = good, waisted one - curvaceous one; saa siitaa = she, that Seetha; diiptasya hutaaashasya shikhaa iva = blazing, ritual fire's, spire, as with; dharSayitum = to intimidate - to abuse; na shakyaa = not, possible one.

3.37.21

किम् उद्यमम् व्यर्थम् इमम् कृत्वा ते राक्षसाधिप |
दृष्टः चेत् त्वम् रणे तेन तत् अंतम् तव जीवितम् ॥

"Oh, king of demons, What is the result in making such a futile effort? If that Rama glances at you in a given war that alone ends your life.

raakSasa adhipa = oh, demons, king; vyartham imam udyamam = futile, is this, effort; kR^itvaa = having made it; te kim = to you, what - what is the result; tvam raNe = you, in war; tena = by him - Rama; dR^iSTaH cet = seen, if; tava jiivitam tat antam = your, life, that, alone, ends - that glance itself ends your life.

The very start for any negative activity itself is self-ruinous to the starter. anena sarva anarthaka kaaraNa bhuuto balavat virodho na kaarya iti suucitam - tathaa ca praaciinaaH - - anucita karma aarambhaH sva jana virodho baliiyasaa spardhaa | pramadaa jane vishvaaso mrityu dvaaraaNi catvaari || dk 'undesirable activity, starting that activity, too much of enmity with one's own people, too much belief in one's own womenfolk... are the four doors to death...' Hence, Maareecha is advising Ravana not to embark on a wrong foot, and even if Seetha is forcibly abducted, she cannot be possessed because she surrounded by a firewall, namely the resplendence of that couple.

3.37.22

जीवितम् च सुखम् चैव राज्यम् चैव सुदुर्लभम् |
यत् इच्छसि चिरम् भोक्तुम् मा कृथा राम विप्रियम् ॥

"If you cherish to take pleasure for a long time in your life, in your comforts and also thus in your kingdom, which kingdom is highly impossible to achieve, do not do anything unpleasant to Rama.

jiivitam ca sukham caiva = your life, also, comforts, also thus; su dur labham = highly, impossible, to achieve; raajyam caiva = kingdom, also thus; ciram bhoktum icChasi yat [yadi = if] = for a long, to enjoy, wish, which - if you wish; raama vi priyam = to Rama, un, pleasant; maa kR^ithaa = do not, do.

3.37.23

स सर्वैः सचिवैः सार्धम् विभीषण पुरस्कृतैः |
मंत्रयित्वा तु धर्मिष्ठैः कृत्वा निश्चयम् आत्मनः |
दोषाणाम् च गुणानाम् च संप्रधार्य बल अबलम् ॥आत्मनः च बलम् ज्ञात्वा राघवस्य च तत्त्वतः |
हितम् हि तव निश्चित्य क्षमम् त्वम् कर्तुम् अर्हसि ॥

"Such as you are, you should firstly deliberate with all of your ministers that have a righteous bearing, duly keeping your brother Vibheeshana at the helm of affairs, and then you take a decision on your own considering rights and wrongs of the case, and bearing in mind about your own strengths and weakness, and even on making sure of Raghava's capability in its reality, and then it will be apt of you to take up befitting action that will be conducive to your interests.

saH tvam = such as you are, you; dharmiSThaiH = with those that have righteous-bearing; vibhiiSaNa puras kR^itaiH = Vibheeshana, keeping ahead; sarvaiH sacivaiH saardham = with all, ministers, along with; mantrayitvaa = on deliberating; aatmanaH nishcayam kR^itvaa = on your own, decision, on making; doSaaNaam ca guNaanaam ca = wrongs, also, rights, also; aatmanaH ca = of your, also; bala abalam = strength, weakness; sampradhaarya = considering; raaghavasya ca = of Raghava, also; balam tattvataH GYaatvaa = capability, in reality, on making sure of; tava hitam nishcitya = to you, beneficial, on determining; kSamam = befitting - action; kartum = to do - to take up; arhasi = apt of you.

3.37.25

अहम् तु मन्ये तव न क्षमम् रणे
समागमम् कोसल राज सूनुना |
इदम् हि भूयः शृणु वाक्यम् उत्तमम्
क्षमम् च युक्तम् च निशाचर अधिप ॥

"Oh, king of nightwalkers Ravana, I for myself deem that your confrontation with Rama, the prince of Kosala, in a war is improper, and a better, befitting, and a reasonable one is this advise of mine, to which you may listen further.

nishaacara adhipa = oh, nightwalker's, king; aham tu = I, on my part; tava = to you; raNe = in war; kosala raaja suununaa = with Kosala, king's, son [with Rama]; samaagamam [sam aa gamam] = joining - confrontation; kSamam na manye = proper, not, I deem - I deem it as improper; uttamam = better one; kSamam = befitting one; yuktam ca = reasonable, also; idam vaakyam = this, word - this advise; bhuuyaH shR^iNu = further, you listen.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे सप्त त्रिंशः सर्गः

Sarga 38

3.38.1

कदाचित् अपि अहम् वीर्यात् पर्यटन् पृथिवीम् इमाम् |
बलम् नाग सहस्रस्य धारयन् पर्वतोपमः ॥नील जीमूत संकाशः तप्त कांचन कुण्डलः |
भयम् लोकस्य जनयन् किरीटी परिघ आयुधः ॥व्यचरम् दण्डक अरण्यम् ऋषि मांसानि भक्षयन् |

"At one time even I was on the rove around this earth, taking pride in my valour, bearing the strength of a thousand elephants, mountainous in my size and black-cloudlike in my sheen, wearing ear-knobs and a crown made out of refined gold, with a bludgeon as my weapon, and such as I was, I rambled Dandaka forest causing terror to the world, and eating the fleshes of sages." Thus Maareecha started to narrate his experience with Rama.

kadaacit = at one time; aham api = I, even; viiryaat = with valour; imaam pR^ithiviim paryaTan = this, earth, while roving; naaga sahasrasya balam dhaarayan = elephants, thousand, strength, bearing; parvata upamaH = mountain, similar - I am; niila jiimuuta samkaashaH = blackish, cloud, in sheen - I am; tapta kaancana = burnt [refined,] golden; kuNDalaH = ear-knobs - myself having; kiriiTii = wearing crown; parigha aayudhaH = bludgeon, as weapon; lokasya bhayam janayan = to world, terror, causing; R^iSi maamsaani bhakSayan = sage's, fleshes, while eating; daNDaka araNyam vyacaram = Dandaka, forests, I was rambling.

3.38.3

विश्वामित्रो अथ धर्मात्मा मत् वित्रस्तो महामुनिः ॥स्वयम् गत्वा दशरथम् नरेन्द्रम् इदम् अब्रवीत् |

"The virtue-souled great-saint Vishvamitra who was highly scared of me, then on going to Dasharatha in person that great-saint spoke this to that lord of people. [3-38-3b, 4a]

3b, 4a. atha dharmaatmaa vishvaamitraH = then, virtue-souled, Vishvamitra; mat = of me; vi trasta = highly, scared; svayam = in person; nara indram dasharatham gatvaa = to people's king, to Dasharatha, on going to him; mahaamuniH = great-saint; idam abraviit = this, spoke.

3.38.4

अयम् रक्षतु माम् रामः पर्व काले समाहितः ॥मारीचात् मे भयम् घोरम् समुत्पन्नम् नरेश्वर |

" 'An awesome dismay has befallen owing to this Maareecha, oh, lord of people Dasharatha, let Rama safeguard me becoming alert at the opportune time of the Vedic-ritual. [3-38-4b 5a]

4b, 5a. nara iishvara = oh, people's, lord; ayam maariicaat = from this, Maareecha; me ghoram bhayam = to me, awesome, dismay; sam utpannam = verily, chanced - befallen; raamaH samaahitaH = Rama, becoming alert; parva kaale = at opportune, time of ritual; maam rakSatu = me, let him safeguard.

3.38.5

इति एवम् उक्तो धर्मात्मा राजा दशरथः तदा ॥प्रत्युवाच महाभागम् विश्वामित्रम् महामुनिम् |

"When he is spoken in that way, then that virtue-souled king Dasharatha replied that great-fortunate and great-saint Vishvamitra in this way. [3-38-5b, 6a]

5b, 6a. iti evam uktaH = thus, that way, one who is spoken to - Dasharatha; dharma atmaa raajaa dasharathaH tadaa = virtue-souled, king, Dasharatha, then; mahaabhaagam mahaamunim vishvaamitram = to great-fortunate, to great-saint, Vishvamitra; prati uvaaca = in turn, spoke - replied.

3.38.6

ऊन द्वादश वर्षो अयम् अकृत अस्त्रः च राघवः ॥कामम् तु मम यत् सैन्यम् मया सह गमिष्यति |

" 'This boy Rama is less than twelve years in his age, unproficient in the use of weapons, and if need be, whatever army of mine is there it will march on along with me instead of Rama. [3-38-6b, 7a]

6b, 7a. ayam [baalaH] raaghavaH = this, [boy,] Rama is; uuna dvaadash varSaH = less than, twelve, years - in age; a kR^ita astraH ca = not, performed - unpractised, weapons, also; mama yat sainyam = mine, which, army - whatever army is there; with that; kaamam mayaa saha gamiSyati = if need be, me, along with, will march on.

In Bala Kanda the age of Rama as said by Dasharatha to Vishvamitra is uuna SoDasa varSaH 'less than sixteen years.' Here Maareecha is saying that Rama is less than twelve. Maheshvara Tiirtha says that Maareecha lessened the age of Rama only to intimidate Ravana.

3.38.7

बलेन चतुरंगेण स्वयम् एत्य निशाचरम् ॥वधिष्यामि मुनिश्रेष्ठ शत्रुम् तव यथा ईप्सितम् |

" 'And having come in person with fourfold forces, oh eminent sage, I myself will eradicate that nightwalker whomever you indicate as an enemy of yours." So said Dasharatga to Vishvamitra. [3-38-7b, 8a]

7b, 8a. muni shreSTha = oh, sage, the eminent; caturangeNa balena = with fourfold, forces; [aham = I]; svayam etya = in person, having come; tava shatrum = your, enemy; yathaa iipsitam = as, desired [or, manasaa iipsitaan = as your heart, desires - whomever you indicate for elimination; nishaacaram = such - nightwalkers; vadhiSyaami = I will kill.

In the fourfold army the four categories of army units are chariots, elephants, cavalry, and foot-soldiers.

3.38.8

] एवम् उक्तः स तु मुनी राजानम् इदम् अब्रवीत् ॥रामात् न अन्यत् बलम् लोके पर्याप्तम् तस्य रक्षसः |

"When the sage Vishvamitra is spoken thus, then he said to the king, 'No other force in the world than Rama can counterbalance that demon. [3-38-8b, 9a]

8b, 9a. evam uktaH = thus, who is spoken; saH tu munii = he, on his part, that sage Vishvamitra; raajaanam idam abraviit = to king, this, said; raamaat anyat balam = apart from Rama, other, force; tasya rakSasaH = to him, to that demon; loke = in world; na paryaaptam = not, enough for - can counterbalance.

3.38.9

देवतानाम् अपि भवान् समरेषु अभिपालकः ॥आसीत् तव कृते कर्म त्रिलोक विदितम् नृप |

" 'No doubt, you are a defender of gods in wars, and oh, king, the exploits you have undertaken on behalf of gods are well-known in the triad of worlds. [3-38-9b, 10a]

9b, 10a. nR^ipa = oh, king; bhavaan = you are; samareSu = in war; devataanaam api abhipaalakaH = for gods, even [no doubt,] a defender of; tava kR^ite karma = by you, undertaken, exploit; triloka viditam aasiit = in tri-world, well-known, is there.

3.38.10

कामम् अस्ति महत् सैन्यम् तिष्टतु इह परंतप ॥बालो अपि एष महातेजाः समर्थः तस्य निग्रहे |
गमिष्ये रामम् आदाय स्वस्ति ते अस्तु परंतपः ॥

" 'Maybe your army is a remarkable one, oh, enemy-inflamer, let it sit tight here alone, and even if this great resplendent one is still a boy he alone is competent to forestall that Maareecha, hence oh, enemy-subjugator, let good betide you, I wish to take him alone along with me.' [3-38-10b, 11]

10b, 11. paran tapaH = oh, enemy-flamer; mahat sainyam asti [astu] = remarkable, army, there is; kaamam = maybe, if it is there, let it be there; iha tiSTatu = here, let it sit tight; mahaatejaaH = great-resplendent one; eSa baalaH api = he is, a boy, even if; tasya nigrahe samarthaH = his - Maareecha's, in forestalling, he is competent; parantapa = oh, enemy-inflamer; raamam aadaaya gamiSye = Rama, on taking, I wish to go; te svasti astu = to you, safety, let there be.

3.38.12

इति एवम् उक्त्वा स मुनिः तम् आदाय नृपात्मजम् |
जगाम परम प्रीतो विश्वामित्रः स्वम् आश्रमम् ॥

"Thus that way on saying he that sage Vishvamitra returned to his own hermitage highly gladdening to take the prince Rama along with him.

saH muniH vishvaamitraH = he, sage, Vishvamitra; iti evam uktvaa = thus, that way, on saying; nR^ipa aatma jam = king's, own, son; tam = him - Rama; aadaaya = taking along; parama priitaH = highly, gladdened; svam aashramam jagaama = to his own, to hermitage, went away.

3.38.13

तम् तदा दण्डकारण्ये यज्ञम् उद्दिश्य दीक्षितम् |
बभूव उपस्थितो रामः चित्रम् विस्फारयन् धनुः ॥

"Then in Dandaka forest Rama twingeing his amazing bow stayed nearby the sage Vishvamitra who entered the vow of Vedic-ritual.

tadaa raamaH daNDakaaraNye = then, Rama, in Dandaka forest; yaGYam uddishya diikSitam = Vedic-ritual, concerning, who entered into vow; tam = him - at Vishvamitra; upa sthitaH = nearby staying; citram dhanuH visphaarayan = amazing, bow, twingeing out; abhuuva = he was there.

There is a difference in mentioning the forest as Dandaka. Bala Kanda says that Vishvamitra performed ritual in north and Maareecha is now saying that as Dandaka forest.

3.38.14

अजात व्यंजनः श्रीमान् बालः श्यामः शुभेक्षणः |
एक वस्त्र धरो धन्वी शिखी कनक मालया ॥शोभयन् दण्डकारण्यम् दीप्तेन स्वेन तेजसा |
अदृश्यत तदा रामो बाल चन्द्र इव उदितः ॥

"At that time, yet unborn are the identities of adulthood like moustache on his face, and that providential one was magnificent in looks with a peacock-blue complexion, wearing a single cloth, locks of hair, and golden locket, and wielding a bow, and he was irradiating the Dandaka forest with a radiating radiance of his own, and then he appeared like the just risen baby-moon.

tadaa = at that time; a jaata vyanjanaH = one with - un, born, identities of maleness - like moustaches etc.; shriimaan = providential one - Rama; shyaamaH = peacock-bluish - complexioned; shubha iikSaNaH = magnificent, in looks; eka vastra dharaH = one, cloth, wearing; dhanvii = handling bow; shikhii = having hair-locks; kanaka maalayaa = with golden, pendant; diiptena svena tejasaa = with radiating, of his own, with radiance; daNDakaaraNyam shobhayan = Dandaka, forest, irradiating; such a; raamaH baalaH = Rama, is a boy; uditaH baala candra iva = uprisen, baby, moon, [new moon,] like; adR^ishyata = then, is seen, appeared.

The identities of adulthood are the discardable things like moustaches, beard, etc. These are natural to humans or to birthed beings. But the mythological entities do not have them. As a young scholar, the boys are supposed to wear simply, hence 'one-piece-clothing' is said to be the dress of Rama. This suggests that he is not wearing any shield or armour to keep him safe. In Bala Kanda, at the outset of the journey of Rama and Lakshmana with Vishvamitra, it is said that they are wearing finger-covers made of certain lizard skin, which means to say that their fingers are very tender in using arrows. His mothers delicately arranged the locks of hair, because he is still 'boyish' to her. More so, he is with a 'boyish' ornament, say a single pendant, not verily embellished with princely jewellery. He appeared like some providential 'boy' hitherto unseen, with the height of a peacock, with the complexion of peacock-neck-blue, and moving about like a noble peacock. This boyish-Rama peacock is not screaming, yet his bow is twanging; leave alone the screeching and screaming.

The 'new-moon' metaphor to Rama suggests that he has only waxing and no waning in him, uttarottara abhivR^iddhi and also that he is by birth an antagonist of tamas 'the darkness,' or darkish activities, like the moon whose activity is only to illumine the night. Further, he has a likeable persona to any, even to the present demon Maareecha, and even to Ravana. When Ravana sees Rama for the first time in war, Ravana praisefully acknowledges Rama's personality. Besides, Rama's gleam is like that of a baby-moon, against the backdrop of a thickish, darkish, blackish sky, called the forest.

3.38.16

ततो अहम् मेघ संकाशः तप्त कांचन कुण्डलः |
बली दत्त वरो दर्पात् आजगाम आश्रम अंतरम् ॥

"And I who was like a massive black-cloud, wearing golden ear-knobs, already a forceful one further reinforced with the boon of Brahma, I pridefully entered into the interior of Vishwamitra's hermitage.

tataH = then; megha samkaashaH = cloud, in similarity [in massiveness]; tapta kaancana kuNDalaH = burnt [purified,] golden, with ear-knobs; balii datta varaH = forceful, given, boon's - one who is given boons by Brahma; aham = I, such as I am; darpaat = pridefully; aashrama antaram aajagaama = hermitage's, interior, arrived.

The golden ear-knobs on the lobes of ears are either indicative of the knowledge one possess or the wealth factor. Maareecha refers to these ear ornaments more than once suggesting that 'wealth or wisdom is nothing to Rama, but righteousness alone will work out.' Because Ravana did not give an ear for the suggestions of Maareecha, his Lanka, built with refined gold, will be burnt to ashes in Sundara Kanda.

3.38.17

तेन दृष्टः प्रविष्टो अहम् सहसा एव उद्यत आयुधः |
माम् तु दृष्ट्वा धनुः सज्यम् असम्भ्रान्तः चकार ह ॥

"Rama quickly noticed me on my very entry with an uplifted weapon, and on seeing me he unexcitedly strung bowstring to his bow.

udyata aayudhaH = one with lifted up, weapon; praviSTaH = on who entered; aham = I am; sahasaa eva = quick, thus; tena dR^iSTaH = by him - by Rama, noticed; saH maam tu dR^iSTvaa = he, me, on seeing; a sam bhraantaH = not, at all, excited - unexcitedly; dhanuH sa jyam = bow, with, bowstring; cakaara ha = made - strung, aimed, indeed.

3.38.18

अवजानन् अहम् मोहात् बालो अयम् इति राघवम् |
विश्वामित्रस्य ताम् वेदिम् अभ्यधावम् कृत त्वरः ॥

"Unmindfully trivialising him as, 'this Raghava is just a boy,' I made haste and ran towards that Fire-altar of Vishvamitra.

aham mohaat = I, unmindfully; ayam baalaH iti = he is, a boy, thus as; raaghavam = about Raghava; ava jaanan = without, judging - trivialising; kR^ita tvaraH = making, haste; vishvaamitrasya taam vedim = of Vishvamitra, that, towards Fire-altar; abhya dhaavam = towards, ran.

3.38.19

तेन मुक्तः ततो बाणः शितः शत्रु निबर्हणः |
तेन अहम् ताडितः क्षिप्तः समुद्रे शत योजने ॥

"He then released an acute arrow that eliminates the enemy, and hit by it I am plunged into the ocean which was a hundred yojana-s off.

tataH = then; tena = by him; shatru nibarhaNaH = enemy, destroying - arrow; shitaH baaNaH muktaH = acute, arrow, is released; aham tena taaDitaH = I am, by it, who is hit; shata yojane samudre kSiptaH = hundred, yojana-s [afar,] in ocean, plunged.

3.38.20

न इच्छता तात माम् हन्तुम् तदा वीरेण रक्षितः |
रामस्य शर वेगेन निरस्तो भ्रान्त चेतनः ॥

"That Rama did not wish to kill me then, and I am thus saved by that valiant one, oh, dear boy Ravana, but the thrust of Rama's arrow bewildered my animation and I was on my last legs.

taata = oh, dear boy; tadaa maam hantum na icChataa = then, me, to kill, [he] did not wish; viireNa rakshitaH = by valiant Rama, saved [I was]; raamasya shara vegena = Rama's, by arrow's, thrust; bhraanta cetanaH = bewildered, [is my] animation; nir astaH = without, base - I was on my last legs.

3.38.21

पातितो अहम् तदा तेन गंभीरे सागर अंभसि |
प्राप्य संज्ञाम् चिरात् तात लंकाम् प्रति गतः पुरीम् ॥

"That way I who had been flung into the abyssal water of the ocean by him gained consciousness after a long time and proceeded towards the city of Lanka.

taata = oh, boy; tadaa = that way; aham = I was; gambhiire saagara ambhasi = abyssal, ocean, in waters; tena = by him; paatitaH = one who is flung; ciraat sanGYaam praapya = after long time, consciousness, on gaining; lankaam puriim = to Lanka, city; prati gataH = towards, went.

3.38.22

एवम् अस्मि तदा मुक्तः सहायाः ते - शायास्तु - निपातिताः |
अकृत अस्त्रेण रामेण बालेन अक्लिष्ट कर्मणा ॥

"At that time, that one with elementary knowledge in the use of weaponry, but who can undertake deeds in an effortless manner, such a boy, such a Rama spared me, albeit killing them that were my helpmates in that escapade.

tadaa = at that time; a kR^ita astreNa = not, practised [elementary,] in use of arms; a kliSTa karmaNaa = un, complicated [effortless,] in deeds; baalena raameNa = by boy, by Rama; evam muktaH asmi = thus, released, I am; te sahaayaaH [tu] nipaatitaaH = those, helpmates, [on their part,] are killed.

3.38.23

तत् मया वार्यमाणः त्वम् यदि रामेण विग्रहम् |
करिष्यसि आपदम् घोराम् क्षिप्रम् प्राप्य न शिष्यसि ॥

"Thereby, if you wish to make for any confrontation with Rama, despite of my proscribing you, you will ruin yourself on getting a disastrous calamity.

tat = thereby; mayaa vaaryamaaNaH = by me, being proscribed; tvam raameNa vigraham = you, with Rama, confrontation; kariSyasi yadi = do - make for, if; kSipram ghoraam aapadam = quickly, disastrous, calamity; praapya nashiSyasi = on getting, you ruin yourself.

3.38.24

क्रीडा रति विधिज्ञानाम् समाज उत्सव शालिनाम् |
रक्षसाम् चैव संतापम् अनर्थम् च आहरिष्यसि ॥

"The demons are methodical in sporting and flirting, thus by their own conduct they are also socialising and frolicking, and to them you derive distress and disaster.

kriiDaa rati vidhi GYaanaam = sporting, flirting, methods, knowers; samaaja utsava shaalinaam = socialising, frolicking, with a conduct of; rakSasaam caiva = to such demons, also thus; santaapam anartham ca = distress, disaster, also; aahariSyasi = you derive.

3.38.25

हर्म्य प्रासाद संबाधाम् नाना रत्न विभूउषिताम् |
द्रक्ष्यसि त्वम् पुरीम् लंकाम् विनष्टाम् मैथिली कृते ॥

"Dense with skyscrapers and palaces, and decorated with many a gemstone is that city Lanka, but you will see it completely shattered down, for the sake of that Maithili.

harmya praasaada sambaadhaam = with skyscrapers, palaces, dense with; naanaa ratna vibhuu Sitaam = with, many, gemstones, decorated; such a city; puriim lankaam = city, Lanka; tvam = you; maithilii kR^ite = Maithili, for the sake of; vi naSTaam = as completely shattered [city]; drakSyasi = you will see.

3.38.26

अकुर्वन्तो अपि पापानि शुचयः पाप संश्रयात् |
पर पापैः विनश्यन्ति मत्स्या नाग ह्रदे यथा ॥

"Even if with uncommitted sins, the sinless will get ruined owing to their interdependence with other sinners, like the fish in a lake with snakes.

paapaani = sins; a kurvantaH api = not, committed, even if; shucayaH = sinless ones; paapa samshrayaat = with sinners, by interdependence - tie-up; naaga hrade = in snakes, lake of; matsyaa yathaa = fish, as with; para paapaiH = with other's, sins; vinashyanti = get ruined.

3.38.27

दिव्यचंदनदिग्धांगान्दिव्याअभरणभूषितान् -यद्वा-
दिव्य चंदन दिग्ध अंगान् दिव्य आभरण भूषितान् |
द्रक्ष्यसि अभिहतान् भूमौ तव दोषात् तु राक्षसान् ॥

"Bedaubed with divine sandal-paste, beautified with divine ornaments are the limbs of the demons now, perchance you will be seeing them trampled out on ground for the blunder of yours.

divya candana digdha angaan = divine, sandal-paste, bedaubed, with limbs; divya aabharaNa bhuuSitaan = divine, ornaments, beautified with; at such; raakSasaan = at demons; tava doSaat tu = for your, blunder, owing to; bhuumau abhihataan drakSyasi = to earth, trampled out, you are going to see.

3.38.28

हृत दारान् स दारान् च दश विद्रवतो दिशः |
हत शेषान् अशरणान् द्रक्ष्यसि त्वम् निशाचरान् ॥

"Maybe, you will have to see the fleeing of the nightwalkers surviving after the carnage in all ten directions, some abandoning their wives and some along with their wives, only for lack of a protector.

hata sheSaan = after killing, remaining ones; nishaa caraan = nightwalkers; hR^ita daaraan = reft of [not abduction, but abandoned,] wives; sa daaraan ca with wives, also - along with wives; a sharaNaan = without, protector; dasha dishaH = to ten, directions; vi dravataH = verily, running away - fleeing; tvam drakSyasi- you, will be seeing.

3.38.29

शर जाल परिक्षिप्ताम् अग्नि ज्वाला समावृताम् |
प्रदग्ध भवनाम् लंकाम् द्रक्ष्यसि त्वम् असंशयम् ॥

"Without a doubt you will be seeing Lanka encircled with an enmesh of arrows, enfolded in the tongues of torches, while her buildings are utterly gutting down.

shara jaala parikSiptaam = arrows, enmesh, encircled by; agni jvaalaa samaavR^itaam = by torch's, tongues, enfolded by; pra dagdha bhavanaam = utterly, gutting down, buildings; such a; lankaam = at Lanka; tvam drakSyasi = you, will see; a samshayam = without, doubt.

3.38.30

पर दार अभिमर्षात् तु न अनयत् पाप तरम् महत् |
प्रमदानाम् सहस्राणि तव राजन् परिग्रहे ॥

"Oh, king, there is no other sin that is outrageous and gravest than the dalliance with another's wife and, besides, you already have a thousand wives, isn't so!

para daara abhimarShaa tu = other's, wife, dalliance, but; paapa taram = sin, higher in degree - gravest; mahat = outrageous [error]; aanayat na = another, is not there; raajan = oh, king; pramadaanaam sahasraaNi tava parigrahe = ladies, thousands, by you/your, seized [or, married.]

3.38.31

भव स्व दार निरतः स्व कुलम् रक्ष राक्षस |
मानम् वृद्धिम् च राज्यम् च जीवितम् च इष्टम् आत्मनः ॥

"Abide by your own wife and be delighted with her, oh, demon, safeguard your own ethnos, thus safeguard dignity, affluence, and kingdom of demons, thereby safeguard even your own dear life.

raakSasa = oh, demon; sva daara nirataH bhava = in your own, wife, delighted in, you become; sva kulam rakSa = your own, ethnos, safeguard; maanam vR^iddhim ca raajyam ca = dignity, affluence, also, kingdom, also; aatmanaH iSTam jiivitam ca = for yourself, dear, [your] life, also; [raksha = safeguard.]

3.38.32

कलत्राणि च सौम्यानि मित्र वर्गम् तथैव च |
यदि इच्छसि चिरम् भोक्तुम् मा कृथा राम विप्रियम् ॥

"If you desire to take pleasure with your beautiful wives and with your friend's circles for a long time, do not do anything undesirable to Rama.

saumyaani kalatraaNi ca = beautiful ones, wives, also; tathaa eva ca = also thus; mitra vargam = friends, circle; ciram bhoktum = for a long time, to enjoy; icChasi yadi = you desire, if; raama vi priyam maa kR^ithaa = to Rama, un, desirable, do not, do.

3.38.33

निवार्यमाणः सुहृदा मया भृशम्
प्रसह्य सीताम् यदि धर्षयिष्यसि |
गमिष्यसि क्षीण बलः स बान्धवो
यम क्षयम् राम शर आत्त जीवितः ॥

"If you wish to intimidate Seetha aggressively despite of my considerable preventing in all my good-heartedness towards you, then your army will fade away, and you with your kinsfolk will emigrate to the world of Yama, the Terminator, for your life will be taken away by the arrow of Rama." Thus, Maareecha spoke to Ravana.

su hR^idaa = with a good, heart; mayaa bhR^isham nivaaryamaaNaH = by me, considerably, being prevented; siitaam prasahya dharSayiSyasi yadi = Seetha is, aggressively, intimidated, if [you wish to]; kSiiNa balaH = one with diminished, army; sa baandhavaH = with, kinsfolk; raama shara aatta jiivitaH = Rama's, arrow, taken away, life - one with such removed life - dead; yama kSayam gamiSyasi = to Yama [the Terminator's,] world, you will go.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे अष्टा त्रिंशः सर्गः

Sarga 39

4.39.1

एवम् अस्मि तदा मुक्तः कथंचित् तेन संयुगे |
इदानीम् अपि यत् वृत्तम् तत् शृउणुष्व यत् उत्तरम् ॥

"Thus I was somehow released by him in a confrontation then in his teens. Now you may also listen to what has happened later in his adulthood." Thus Maareecha continued his advise to Ravana.

tadaa = at that time; tena = by him; samyuge = in combat - in confrontation; kathamcit evam muktaH asmi = somehow, this way, released, I am; idaaniim api = now, even; yat vR^ittam = what, has happened; yat uttaram = what, later - has happened later; tat shR^iuNuSva = that, you hear.

4.39.2

राक्षाभ्याम् अहम् द्वाभ्याम् अनिर्विण्णः तथा कृतः |
सहितो मृग रूपाभ्याम् प्रविष्टो दँडका वने ॥

"Though Rama hit me previously in such a way, I unabashedly entered Dandaka forest together with two more demons who were in the guise of animals.

tathaa kR^itaH = in such a way, rendered - previously hit in to ocean by Rama; a nir viNNaH = not, completely, abashed - unabashedly; aham = I; mR^iga ruupaabhyaam = animal, in guise of; dvaabhyaam raakshaabhyaam = with two, demons; sahitaH = joined with; danDakaa vane praviSTaH = in Dandaka, forest, I entered.

4.39.3

दीप्त जिह्वो महादंष्ट्रः तीक्ष्ण शृंगो महाबलः |
व्यचरन् दँडाकारण्यम् मांस भक्षो महामृगः ॥

"On becoming a gigantic carnivorous animal with a torching tongue, incisive teeth and excruciating horns, and with an extraordinary energy, I was on the rove in Dandaka forest while getting at Rama.

diipta jihvaH = torching, tongue; mahaa damSTraH = incisive, teeth; tiikshNa shR^ingaH = excruciating, horns; mahaa balaH = extraordinary, energy; maamsa bhakshaH mahaa mR^igaH = flesh, eating - carnivorous, gigantic, animal; on becoming; danDaaka araNyam = Dandaka, forest; vyacaran = while I was on the rove - from here the expressions at the end of verses, 3, 4, 5, 6, are eka anvaya - have a concatenation with - raamaam aasaadayan - I reached Rama - in the 7th verse.

4.39.4

अग्निहोत्रेषु तीर्थेषु चैत्य वृक्षेषु रावण |
अत्यन्त घोरो व्यचरन् तापसान् संप्रधर्षयन् ॥

"I moved about Dandaka forest, oh, Ravana, in an extremely horrible aspect of animal, utterly brutalising the sages at ritual-altars, holy bathing places and under the trees of religious sanctuaries while reaching Rama.

raavaNa = oh, Ravana; atyanta ghoraH = extremely, horrible [aspect of animal]; agnihotreSu tiirtheSu caitya vR^iksheSu = at ritual-altars, holy bathing places, sanctuaries, trees of; taapasaan = sages; sam pra dharSayan = very, utterly, brutalising; vyacaran = moving about.

4.39.5

निहत्य दँडकारण्ये तापसान् धर्मचरिणः |
रुधिराणि पिबन्तः तेषाम् तन् मांसानि च भक्षयन् ॥

"I have proceeded to Rama killing saints in Dandaka forest who are the treaders in saintliness, and drinking off their blood and feasting on their flesh.

danDaka araNye = in Dandaka, forest; dharma cariNaH taapasaan nihatya = saintliness, treaders in, saints, killing; teSaam rudhiraaNi pibantaH = their, blood, while drinking; [tathaa = likewise]; tan maamsaani bhakshayan ca = their, fleshes, on feasting, also; I roamed.

4.39.6

ऋषि माअंस अशनः क्रूरः त्रासयन् वनगोचरान् |
तदा रुधिर मत्तो अहम् व्यचरन् दँडका वनम् ॥

"On becoming such a brutal animal I have been eating the flesh of sages, frightening the forest dwellers, and in that way I rambled in Dandaka forest besotted with blood-drinking while reaching Rama.

aham = I; R^iSi maaamsa ashanaH = sage's, flesh, eater; kruuraH = brutal one; vanagocaraan traasayan = forest dwellers, frightening; tadaa rudhira mattaH = in that way, by blood, besotted with; danDakaa vanam vyacaran = in Dandaka, forest, rambling.

4.39.7

तदा अहम् दँडकारण्ये विचरन् धर्म दूषकः |
आसादयम् तदा रामम् तापसम् धर्मम् आश्रितम् ॥वैदेहि च महाभागाम् लक्ष्मणम् च महरथम् |

"While I was wandering in Dandaka forest as an abuser of virtue, then I reached Rama who by then has assumed the rectitude befitting to a saint, and I even reached the great-fortunate Vaidehi and top-speeded-chariot-rider Lakshmana. [4-39-7, 8a]

7, 8a. aham dharma duuSakaH = I, righteousness, an abuser of; tadaa = then; danDakaaraNye vicaran = in Dandaka forest, while wandering; tadaa = then; dharmam aashritam = righteousness - rectitude, who resorted to - assumed rectitude of sainthood; taapasam = to saintly person; to such a; raamam = Rama; mahaa bhaagaam vaidehi ca = great-fortunate one, Vaidehi, also; mahaa ratham lakshmaNam ca = top-speeded-chariot-rider -Lakshmana, also; aasaadayam = I reached.

4.39.8

तापसम् नियत आहारम् सर्व बूत हिते रतम् ॥सः अहम् वन गतम् रामम् परिभूय महाबलम् |
तापसो अयम् इति ज्ञात्वा पूर्व वैरम् अनुस्मरन् ॥अभ्यधावम् सुसंक्रुद्धः तीक्ष्ण शृंगो मृग आकृतिः |
जिघांसुः अकृतप्रज्ञः तम् प्रहारम् अनुस्मरन् ॥

"I was in the shape of an animal with incisive horns. Such as I was I recollected my earlier grudge against that great mighty Rama who takes delight in the welfare of all being, who by then was santlike on a regulated diet and abiding in the forest, whereby I presumed him to be mere hermit. In that way, I was very extremely infuriated to recollect his earlier assault on me, and I indiscriminately dashed towards him, only to kill him, completely disregarding his other faculties. [4-39-8b, 9, 10]

8b, 9, 10. mR^iga aakR^itiH = [I am in] animal, in the shape of; tiikshNa shR^ingaH = with incisive, horns; saH aham = such as, I am; puurva vairam anusmaran = earlier, grudge, recollecting; taapasam niyata aahaaram = hermit, regulated, dietary - to Rama; sarva buuta hite ratam = all, beings, welfare, delighted in; mahaa balam = great-mighty one - Rama; vana gatam = forest, came in - abiding in; raamam = of Rama; ayam taapasaH jnaatvaa = he is, [mere] hermit, on thinking - presuming; iti = in that way; pari bhuuya = completely, disregarding - his other faculties once shown; tam prahaaram anusmaran = that - earlier, assault, recollecting; jighaamsuH = intending to kill; su sam kruddhaH = very, extremely, infuriated; a kR^ita prajnaH = not, making, discrimination - indiscriminately; abhyadhaavam = towards dashed.

4.39.11

तेन त्यक्ताः त्रयो बाणाः शिताः शत्रु निबर्हणाः |
विकृष्य सुमहत् चापम् सुपर्ण अनिल तुल्य गाः ॥

"Stringing out his highly magnificent bow Rama then released three excruciating and enemy eliminating arrows which in their egress match the Air-god and the Divine-Eagle Garuda.

tena = by him - by Rama; su mahat caapam = highly, magnificent, bow; vikR^iSya = stringing out; shatru nibarhaNaaH = enemy, eliminators - arrows; shitaaH = excruciating ones; suparNa anila tulya gaaH = Divine Eagle Garuda, Air-god, matching, in egress; such arrows; trayaH baaNaaH = three, arrows; tyaktaaH muktaaH = are released.

4.39.12

ते बाणा वज्र संकाशाः सुघोरा रक्त भोजनाः |
आजग्मुः सहिताः सर्वे त्रयः संनतपर्वणः ॥

"All those three thunderbolt like arrows that have only blood for their board, acutely bent at barbs, and that are highly horrendous have come at us in a coordinated manner.

vajra samkaashaaH = thunderbolt, similar to; rakta bhojanaaH = having blood, for their board; sam nata parvaNaH = verily, bent, at barbs; su ghoraa = highly, horrendous; sarve te trayaH baaNaa = all, those, three, arrows; sahitaaH = collectively - in a = "EN-GB" style = "font-size:10.0pt;mso-bidi-font-size: 11.0pt;font-family:"Times New Roman";mso-fareast-font-family:"Times New Roman"; mso-ansi-language:EN-GB;mso-fareast-language:EN-US;mso-bidi-language:AR-SA">coordinated manner; aajagmuH = came - towards us, the three in animal guise.

4.39.13

पराक्रमज्ञो रामस्य शठो दृष्ट भयः पुरा |
समुत्क्रांतः ततः मुक्तः तौ उभौ राक्षसौ हतौ ॥

"As I have earlier seen the fear caused by his arrow I am in the know of Rama's valour, hence I retreated from there trickily and gingerly, but the other two demons were killed.

raamasya = of Rama; [sharaH = of arrow]; puraa dR^iSTa bhayaH = earlier, seen, is the fear; paraakrama j~nH = valour [of Rama,] knower [I am]; shaThaH = though I can deceive him - warily; sam ut kraantaH = well [trickily,] retreated; tataH muktaH = from there, I am released; tau raakshasau ubhau hatau = they, demons, both, are killed.

Here the action of Rama's arrow is indicated. Rama's arrow will not shoot at the back of the opponent or it backstabs either. Even when killing Vali, though Rama is not affronting Vali, Rama's arrow pierced Vali's chest. Here because Maareecha is retreating, that third arrow of Rama did not kill Maareecha but followed him in a chasing manner. But the other two demons unknowing about Rama's arrow, they confronted him and the other two arrows eliminated them. There is discussion on the word shaThaH 'one capable to trick' used in the verse as some mms employ the word sharaH, 'an arrow.' In this section vividly explainable verses are there in some ancient versions of mms. This particular verse reads like this in them: paraakramaj~no raamasya tathaa dR^iSTa bhayaH puraa | aapatantam sharam

dR^iSTvaa megha ga.mbhiira nissvanam || tato aham vegavaan tatra vaata.mhaa

nimeshataH | apa kraanta param paaram nivR^ittaH saagaraat sharaH || 'I am in the know of Rama's valour, and I am also in the know of what fear he caused in an earlier instance, and on seeing the arrows coming upon like thunderous clouds, in a wink I escaped to the other side of ocean, and Rama's arrow having come chasing me up to ocean-shore returned.' In here, the efficacy of Rama's arrow is clearly narrated and it is not clear why pundits did not consider these verses of ancient mms instead of the above verse.

4.39.14

शरेण मुक्तो रामस्य कथंचित् प्राप्यजीवितम् |
इह प्रव्राजितो युक्तः तापसो अहम् समाहितः ॥

"When I was somehow exempted by the arrow of Rama I regained lifespan, and when that arrow made me to renounce everything like a monk and fled me to this place, the other side of ocean to where you came by your aircraft, here I am living here in a yogic way, self-collectedly like an ascetic.

aham = I; raamasya shareNa = by Rama's, arrow; kathamcit muktaH = somehow, when exempted; jiivitam praapya = lifespan, on getting - regaining; yuktaH = in yogic way of life; samaahitaH = self-collectedly; taapasaH = as an ascetic; iha = to here; pra vraajitaH = sent as a monk on renouncing.

4.39.15

वृक्षे वृक्षे हि पश्यामि चीर कृष्ण अजिन अंबरम् |
गृहीत धनुषम् रामम् पाश हस्तम् इव अंतकम् ॥

"From then on wards, I am indeed descrying Rama at this tree and at that tree, dressed in jute-cloths and black deerskin, and handling his bow like the Terminator handling a tether.

ciira kR^iSNa ajina ambaram = jute-cloths, black, deerskin, dressed one; gR^ihiita dhanuSam = handling, bow; paasha hastam antakam iva = tether, in hand, Terminator, as with; raamam = at Rama; vR^ikshe vR^ikshe pashyaami hi = at tree, at tree, I behold, indeed.

4.39.16

अपि राम सहस्राणि भीतः पश्यामि रावण |
राम भूतम् इदम् सर्वम् अरण्यम् प्रतिभाति मे ॥

"Given to fright I even visualise thousands Rama-s, and whole this forest is reflecting to me as one entity of Rama.

raavaNa = Ravana; bhiitaH = frightened - I am; raama sahasraaNi api = Rama, in thousands, even; pashyaami = I am visualising; idam sarvam araNyam = this, entire, forest; raama bhuutam pratibhaati me = with Rama's, entity, reflects, to me.

4.39.17

रामम् एव हि पश्यामि रहिते राक्षसेश्वर |
दृष्ट्वा स्वप्न गतम् रामम् उद् भ्रमामि विचेतनः ॥

"Even at a place void of people I am envisaging Rama alone, and oh, king of demons, even if he enters my dream, in fact, I am jolting up and swooning.

raakshasa iishvara = oh, demons, king; rahite = none is not there - void of people; raamam eva pashyaami = Rama, alone, I envisage; svapna gatam raamam dR^iSTvaa = dream, who entered, Rama, on seeing; vi cetanaH = without, spirit - dispirited - swooning; udbhramaami [ut bhramaami] = to up, moving - jolting up; hi = in fact.

4.39.18

र कार अदीनि नामानि राम त्रस्तस्य रवण |
रत्नानि च रथाः च एव वित्रासम् जनयन्ति मे ॥

"Oh, Ravana, appalled of Rama the names starting with the syllable 'ra' like ratna-s, ratha-s, viz., gemstones, chariots are appalling to me, including your name, that starts with a 'ra....'

ravaNa = oh, Ravana; raama trastasya = Rama, frightened by; me = to me; ra kaara adiini naamaani = ra, alphabets, starting with, names; ratnaani ca rathaaH ca eva = ratna-s [gems,] also, ratha-s [chariots,] also, even; vi traasam = high, scare; janayanti = causing.

'If I hear the first letter 'ra' of any given name, I am scared at the ensuing second syllable presuming it to be 'ma' and if that second syllable of that word I am going to hear happens to be other than 'ma' then my fear ceases.'

4.39.19

अहम् तस्य प्रभावज्ञो न युद्धम् तेन ते क्षमम् |
बलिम् वा नमुचिं वा अपि हन्यद्धि रघुन्ंअंदन ॥

"I am well-acquainted with his efficacy, and a war with him will be an unfair thing for you, for that Raghu's descendant can in fact kill either Emperor Bali or Namuchi, the demon.

aham tasya prabhaava j~naH = I am, of his, efficacy, knower of; te = to you; tena = with him; yuddham na kshamam = war, not, fair enough; raghun nadana = Ragu's, descendant - Rama; balim vaa namucim vaa api = Emperor Bali, either, Namuchi, or, even; hanyat hi = can kill, in fact.

Emperor Bali is more powerful and mighty than Ravana. aananda raamaayana says in a chapter on the 'defeats of Ravana' raavaNa paraajaya, that Ravana once entered netherworld to conquer it, where Bali is held captive by Trivikrama, i.e., Vishnu. At that time Bali and his queen are playing dice game. When Ravana entered, the dice in the hand of Bali has slipped to the floor, and Bali asks Ravana to pick and give it before conquering netherworld. Ravana who lifted Mt. Kailash could not lift that two-inch dice, which is so far handled playfully by Bali. Such is the might of Emperor Bali

4.39.20

रणे रामेण युद्ध्स्व क्षमाम् वा कुरु रावण |
न ते राम कथा कार्या यदि माम् द्रष्टुम् इच्छसि ॥

"You may either wage a war with Rama if you wish to avenge the killings of Khara and others, or forgive and forget that Rama agreeing to my suggestions, but do not broach the topic of Rama with me if you wish to see me alive.

raavaNa = oh, Ravana; raNe raameNa yuddhsva = in war, with Rama, you may combat; kshamaam vaa kuru = forgive and forget, either, you do; maam draSTum icChasi yadi = , me, to see, you wish, if; te raama kathaa na kaaryaa = by you, Rama's, episode [topic] not, to be done [be broached.]

4.39.21

बहवः साधवो लोके युक्ता धर्मम् अनुष्टिताः |
परेषाम् अपराधेन विनष्टाः स परिच्छदाः ॥

"In the world many of the sagacious and reasonable people that are the practisers of righteousness are utterly ruined along with their kith and kin, just by the misdeeds of others.

loke = in world; yuktaaH = reasonable people; dharmam anuSTitaaH = righteousness, practisers of; bahavaH saadhavaH = many, sagacious people; pareSaam aparaadhena = by others, misdeeds; sa paricChadaaH = with, kith and kin; vi naSTaaH = are utterly, ruined.

4.39.22

सः अहम् पर अपराधेन विनाशेयम् निशाचर |
कुरु यत् ते क्षमम् तत् त्वम् अहम् त्वाम् न अनुयामि वै ॥

"Such a saintly one as I am, I am bound to ruin by other's misdeeds, hence you do whatever that is fair to you, but I am not the one to simply take after you.

nishaacara = oh, nightwalker; saH aham = such as I am, I; para aparaadhena vinaasheyam = by other's, misdeed, I bound to ruin; te yat kshamam = to you, which is, fair; tat tvam kuru = that, you, do; aham tvaam na anuyaami vai = I, you, not, follow, simply.

4.39.23

रामः च हि महातेजा महासत्त्वो महाबलः |
अपि राक्षस लोकस्य भवेत् अन्तकरो अपि हि ॥

"Definitely Rama is the one with exceptional resplendence, exemplary courage and extraordinary power, and for sure, he becomes an eradicator of the world of demons.

raamaH ca = Rama, also; mahaatejaa = a great-resplendent one; mahaa sattvaH = highly, courageous; mahaa balaH = highly, powerful; hi = definitely; [saH = he]; raakshasa lokasya api = for demon's, world's, even; anta karaH api = end, maker - eradicator; bhavet hi = becomes, for sure.

4.39.24

यदि शूर्पणखा हेतोः जनस्थान गत खरः |
अति वृत्तो हतः पूर्वम् रामेण अक्लिष्ट कर्मणा |
अत्र ब्रूहि यथावत् त्वम् को रामस्य व्यतिक्रमः ॥

"If Khara positioned in Janasthaana has firstly overstepped his bounds and attacked Rama, that too owing to Shuurpanakha, and if Rama of uncomplicated actions has eliminated Khara in self-defence, what really is the transgression of Rama in that matter, you tell of that in the final analysis.

janasthaana gata = Janasthaana, gone in - positioned in; kharaH = Khara; shuurpaNakhaa hetoH = Shuurpanakha, owing to; puurvam = firstly; ati vR^ittaH = over, stepping - his limits; akliSTa karmaNaa raameNa = by one who is of - uncomplicated, actions, by Rama; hataH yadi = killed, if; atra = in that matter; raamasya = of Rama; vytikramaH [vi ati kramaH = really, over, stepping - his limits; kaH = what is it; tvam = you; yathaa vat = as it is - in final analysis; bruuhi = you tell.

4.39.25

इदम् वचो बन्धु हित अर्थिना मया
यथा उच्यमानम् यदि न अभिपत्स्यसे |
स बान्धवः त्यक्ष्यसि जीवितम् रणे
हतो अद्य रामेण शरैः जिह्मगैः ॥

"I am saying this word of advise as I am ambitious of the wellbeing of my kinsmen through you, and if this is disagreeable to you, you will have to deliver up your life in a confrontation with Rama along with the lives of your kinsmen, perishing at the linearly accelerating arrows of Rama.

bandhu hita arthinaa = kinsman, wellbeing, ambitious of; mayaa ucyamaanam = by me, being said; idam vacaH = this, word - advise; yathaa = as said; na abhipatsyase = not, you are agreeable for it; sa baandhavaH = with, kinsmen; adya = now - presently; raameNa = by Rama; a jihma gaiH = not, curvedly, shooting [linear accelerators]; sharaiH hataH = with arrows, killed; raNe jiivitam tyakshyasi = in a confrontation, life, you will deliver up.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एकोन चत्वारिंशः सर्गः

Sarga 40

3.40.1

मारीचस्य तु तत् वाक्यम् क्षमम् युक्तम् च रावणः |
उक्तो न प्रतिजग्राह मर्तु काम इव औषधम् ॥

When Maareecha spoke those acceptable and equitable words, Ravana rejected them like a person with a death wish rejects medicament.

uktaH raavaNaH = he who is spoken thus, Ravana; maariicasya tu kSamam yuktam ca = Maareecha's, but, acceptable, equitable, also; tat vaakyam = that, sentence; martu kaama auSadham iva = to die, one desiring to, medicament, as with; na pratijagraaha = not, received - Ravana rejected.

3.40.2

तम् पथ्य हित वक्तारम् मारीचम् राक्षसाधिपः |
अब्रवीत् परुषम् वाक्यम् अयुक्तम् काल चोदितः ॥

Ushered by the Terminator the king of demons Ravana, uncouthly spoke these unbefitting words to Maareecha who had been speaking conducive and beneficial words of advise.

raakSasa adhipaH = demons, king; kaala coditaH = by Time [the Terminator,] ushered; pathya hita vaktaaram = doing good - conducive, beneficial, who is speaking; tam maariicam = to him, to that Maareecha; a yuktam = unbefitting; paruSam vaakyam abraviit = uncouthly, words, spoke.

3.40.3

यत् किल एतत् अयुक्तार्थम् मारीच मयि कथ्यते |
वाक्यम् निष्फलम् अत्यर्थम् बीजम् उप्तम् इव ऊषरे ॥

"All these meaningless words that are being said to me are decidedly worthless, in effect, like the seeds seeded in wastelands.

maariica = oh, Maareecha; a yukta artham = without, having, meaning - meaningless words; yat = that which; etat vaakyam = all these, sentence - advisory words; mayi = in me [to me]; kathyate = being said; that; uuSare uptam biijam iva = in wasteland, seeded, seed, like; ati artham = very, much - decidedly; niS phalam = without, fruit - worthless; kila = in effect.

3.40.4

त्वत् वाक्यैः न तु माम् शक्यम् - भेतुम् - भेत्तुम् रामस्य संयुगे |
पाप शीलस्य मूर्खस्य मानुषस्य विशेषतः ॥

"But it is impossible to scare me away from a war with that iniquitous and imprudent Rama, that too, from a human being, with these words of yours.

tvat vaakyaiH = by your, words; paapa shiilasya = evil, in character - an iniquitous one; muurkhasya = imprudent one; visheSataH maanuSasya = especially, human; raamasya = from such a Rama; maam samyuge bhetum [bhettum] = me, from a war, to scare; na shakyam = not, possible.

There is a grammarian's irk in bhettum ' to cut off, to destroy' bhetum 'to scare me' and if bhettum is taken, then 'it is impossible for that human to destroy me in war' will be the meaning, as per Eastern recension.

3.40.5

यः त्यक्त्वा सुहृदो राज्यम् मातरम् पितरम् तथा |
स्त्री वाक्यम् प्राकृतम् श्रुत्वा वनम् एक पदे गतः ॥

"He who bolted off to forest in a single-foot on hearing the artless words of a woman, forfeiting his kingdom, friends and relatives, and even his mother, likewise his father too, you cannot scare me away from such a Rama.

yaH = who is - which Rama is; praakR^itam strii vaakyam shrutvaa = artless, woman's, word, on hearing; su hR^idaH = good, hearted - friends and relatives; raajyam = kingdom; maataram = mother; tathaa = likewise; pitaram = father; tyaktvaa = on leaving; eka pade = in single, foot - trotted, loped; vanam gataH = forest, went to - bolted off; ellip. maama bhetum nashakyaa = you cannot scare me away from such a Rama.

3.40.6

अवश्यम् तु मया तस्य संयुगे खर घातिनः |
प्राणैः प्रियतरा सीता हर्तव्या तव संनिधौ ॥

"But his wife Seetha who is dearer to him more than his lives is certainly seizable by me in association with you, as that Rama had purposelessly killed Khara in a war.

samyuge khara ghaatinaH = in war, Khara, killer of; tasya praaNaiH priya taraa siitaa = than his, by lives, dear, more, Seetha; tava sannidhau = in your, presence - with your help; avashyam mayaa hartavyaa = certainly, by me, is to be stolen - seizable.

3.40.7

एवम् मे निश्चिता बुद्धिः हृदि मारीच विद्यते |
न व्यावर्तयितुम् शक्या स इन्द्रैः अपि सुर असुरैः ॥

"In this way my thinking is decided and it is lingering on in my heart, and it is impossible to roll back my mind or heart even for Indra coming along with gods and demons.

maariica = oh, Maareecha; me buddhiH evam nishcitaa = my, thinking, in this way, is decided; and; hR^idi vidyate [vartate] = in heart, obtains [lingering on] sa indraiH sura asuraiH api = with, Indra, by gods, by demons, even; vyaavartayitum = to revolute, to roll back; na shakyaa = not, possible.

3.40.8

दोषम् गुणम् वा संपृष्टः त्वम् एवम् वक्तुम् अर्हसि |
अपायम् वा अपि उपायम् वा कार्यस्य अस्य विनिश्चये ॥

"If you are asked about the credits or discredits, or either of the danger or ideation of the deed for determining its modus operandi, it will be apt of you to talk like this, but I did not seek any viewpoints of yours.

asya kaaryasya vinishcaye = of that, deed's, in determining; doSam guNam vaa = discredit, credit, or; apaayam vaa api = danger, either, or; upaayam vaa = ideation, or; sampR^iSTaH = if [you are] asked; tvam evam vaktum arhasi = you, this way, to talk, apt of you.

3.40.9

संपृष्टेन तु वक्तव्यम् सचिवेन विपश्चिता |
उद्यत अंजलिना राज्ञे य इच्छेत् भूतिम् आत्मनः ॥

"Even if someone is asked, and if he desires his own welfare, then he has to submit his opinion to the king suppliantly upraising his palm-fold, may he be an intellectual, or an astute adviser.

yaH = he who; aatmanaH bhuutim icChet = his own, welfare, if desires; such a one; sampR^iSTena = someone who is asked; vipashcitaa = by an intellectual; sacivena = by an adviser; udyata anjalinaa = with upraised, folded palms; raaj~~ne [raaj~~naH] = to king; vaktavyam = is liable to speak.

A king cannot be addressed unless he asks. Then Maareecha, who is fully aware of monarchical protocol, how he informed his analysis of Rama to Ravana, will be the question. Even if a king is resolute in undertaking a mad act, he is to be cautioned. In some cases, a king is to be held by hair and taught, as a teacher holds the taught by his tuft of hair to earbash. Likewise an upright minister shall counsel the king properly, as Krishna advises Vidura in Maha Bharata at Udyoga Parva 93:

nanu evam sati niitij~~no maariico raavaNena apR^iShTaH katham uktavaan it cet - tanna - unmatto raaj~~naa prashna akareNa api kaaryaatyaprasaktau nigR^ihya api vaktavyatvaat - tathaa ca pR^iShTen naiva vaktavyam iti katham vaktum shakyata iti cenna - pR^iShTenaiva vaktavyam iti etasya svastha avastha raaja viShayatvaat - aapadi uttham pratipanne c raajani kesha grahaNa puurvakam pR^iShTe naa api vaktavyam eva - dk .

3.40.10

वाक्यम् अप्रतिकूलम् तु मृदु पूर्वम् शुभम् हितम् |
उपचारेण युक्तम् च वक्तव्यो वसुधा अधिपः ॥

"The king being lord of the land is to be addressed preceded with gentility, with auspicious and beneficial words that do not contradict the interests of that lord, more so, they shall be inclusive of etiquette.

vasudhaa adhipaH = a land, lord of - a king; a prati kuulam = not, going against - contradictory; mR^idu puurvam = gentility, preceding; hitam = beneficial; shubham = favourable; upacaareNa yuktam ca = etiquette, inclusive of, also; vaakyam = with such a - sentence; vaktavyaH = is to be addressed.

The imperial protocol is an exaggerated affair, as known to everybody. Here Ravana is demanding one more aspect in demanding, 'the words that do not go against the whims and fancies of the king.' And this is more than an autocrat's mentality. Dharmaakuutam says referring to Kaamandaka, a scripture on political science: 'even if a king asks, one shall not 'readily' reply though every aspect of that question is known to the replier, and the subject speaking in the audience of a king shall forget his own know-all-ness or his own entity in the knowledge of the subject at issue. vijaanan na api bruuyaat bhartruH kShiptaH uttaram vacaH | praviiNo api hi medhaavii varjayet abhimaanitaam ||.

3.40.11

स अवमर्दम् तु यत् वाक्यम् अथवा मारीच हितम् उच्यते |
न अभिनंदति तत् राजा मानार्थी मान वर्जितम् ॥

"Or else, oh, Maareecha, even if a beneficial word is said, but if it is said with reprehension it will not gladden that king who insists upon honour, for that said word is dishonourable, let alone reprehension.

maariica = oh, Maareecha; athavaa = or else; maana varjitam = honour, devoid of - dishonourable words; yat hitam vaakyam tu = which, beneficial, advise, but; sa ava mardam = with, down, letting - with reprehension; ucyate = will be said so; tat = that advise; maana arthii [or, maanaarhaH] = honour, insists upon [honourable]; raajaa = king; na abhi nandati = not, towards [him,] gladdens.

3.40.12

पंच रूपाणि राजानो धारयन्ति अमित ओजसः |
अग्नेः इन्द्रस्य सोमस्य यमस्य वरुणस्य च ॥

"The kings with infinite vigour embody five constituents forces of Fire, Moon, Rain, Terminator, and that of Indra, the Administrator of Natural Forces.

a mita ojasaH = not, limited in vigour - with infinite, vigour; raajaanaH = kings; agneH indrasya somasya yamasya varuNasya ca = of Fire, Indra [the Administrator of Natural Forces,] Moon, Terminator, Rain, also; panca ruupaaNi dhaarayanti = five, aspects - constituent forces, he bear - he embodies.

3.40.13

औष्ण्यम् तथा विक्रमम् च सौम्यम् दण्डम् प्रसन्नताम् |
धारयन्ति महाताम्नो राजानः क्षणदाचर ॥तस्मात् सर्वासु अवस्थासु मान्याः पूज्याः च पार्थिवाः |

"Oh, nightwalker, thus the kings being great-souls personify the sultriness of Fire, sternness of Indra, softness of Moon, suppleness of Rain, and harshness of Terminator, and therefore in all situations they are respectable and reverential. [3-40-13, 14a]

13, 14a. kshaNadaa cara = oh, night, walker Maareecha; mahaataamnaH raajaanaH = great-souls, kings; auSNyam = sultriness; tathaa = likewise; vikramam ca = sternness, also; saumyam daNDam prasannataam = softness, harshness, suppleness; dhaarayanti = they are bearing - they personify; tasmaat paarthivaaH = therefore, kings; sarvaasu avasthaasu = in all, situations; maanyaaH puujyaaH ca = are respectable, reverential, also.

Ravana has already conquered Indra and the said gods are responsible for the routine administration of universe. Hence, he is informing Maareecha about ordinary kings, presuming that Maareecha does not recognize the rectitude in dealing with ordinary kings, more so, with the king of kings, namely Ravana himself, which he says in next verse. A king acquires these traits of the presiding deities of the compass, by virtue of his kingship, and the sages said the very same to Rama when he entered Dandaka forest. anena agni aadi dik paalaka ruupatvaat raajaa puujyo maanyaH ca iti suucitam - dk .

3.40.14

त्वम् तु धर्मम् अविज्ञाय केवलम् मोहम् आश्रितः ॥अभ्यागतम् माम् दौरात्म्यात् परुषम् वदसि ईदृशम् |

"But you are ill-advisedly babbling with me in this way, incognizant of rectitude and holding on to your obsession, and wishing ill of me, as I am on your doorstep. [3-40-14b, 15a]

14b, 15a. tvam tu = you, on your part; dharmam a vij~naaya = rectitude, not, knowing - incognizant of; kevalam moham aashritaH = only, your obsession, holding on to; abhi aagatam maam = to your near, who came, with me; daur aatmyaat = with ill, wishing; iidR^isham paruSam vadasi = this way, ill-advisedly, you are babbling.

3.40.15

गुण दोषौ न पृच्छामि क्षमम् च आत्मनि राक्षस ॥मया उक्तम् अपि च एतावत् त्वाम् प्रति अमितविक्रम |

"Oh, demon, I did not ask the rights and wrongs concerning me, nor that which is expedient for me, but oh, demon of untold bravery, I have said this much to you.

raakSasa = oh, demon; guNa doSau = rights, wrongs; aatmani = for me; [yat = which is]; kSamam ca = expedient, also; na pR^icChaami = not, I asked; a mita vikrama = oh, one with not, limited, brave - oh, Maareecha untold bravery; tvaam prati = you, addressing [samprati = presently]; etaavat = this much; mayaa uktam api ca = by me, said, but, also.

3.40.16

अस्मिन् तु स भवान् कृत्ये साहाय्यम् कर्तुम् अर्हसि ॥श्रुणु तत् कर्म साहाय्ये यत् कार्यम् वचनात् मम |

" 'It will be apt of you to proffer a helping hand in this deed.' This much I said to you. And such as you are you may now listen to that task which you have to undertake during the course of your assistance as I detail it to you.

asmin tu kR^itye = in this, but, deed; [tvam = you]; saahaayyam kartum arhasi = helping hand, to proffer, apt of you; mama vacanaat = my, from words - as I say; sa bhavaan = such as you are, you; saahaayye = in such assistance; yat kaaryam = which, is to be done; tat karma shruNu = that, task, you listen.

3.40.17

सौवर्णः त्वम् मृगो भूत्वा चित्रो रजत बिन्दुभिः ॥आश्रमे तस्य रामस्य सीतायाः प्रमुखे चर |
प्रलोभयित्वा वैदेहीम् यथा इष्टम् गन्तुम् अर्हसि ॥

"On becoming an amazing silver-potted golden deer you move in front of Seetha in the hermitage of Rama, and on verily alluring Vaidehi you can go away as you like.

tvam = you; rajata bindubhiH = with silver, spots; citraH sauvarNaH mR^igaH bhuutvaa = amazing, golden, deer, on becoming; tasya raamasya aashrame = in that one, Rama's, in hermitage; siitaayaaH pra mukhe cara = in Seetha's, fore, front forefront, you move; vaidehiim pra lobhayitvaa = Vaidehi, on verily, alluring; yathaa iSTam gantum arhasi = as, you like, to go away, apt of you.

3.40.19

त्वाम् हि माया मयम् दृष्ट्वा कांचनम् जात विस्मया |
आनय एनम् इति क्षिप्रम् रामम् वक्ष्यति मैथिली ॥

"On seeing you as a wholly illusory golden deer curiosity arises in Vaidehi, and indeed she tells Rama, 'bring that one quickly.'

maithilii = Maithili; kaancanam [mR^igam ] = golden [deer]; maayaa mayam = illusory, wholly; tvaam dR^iSTvaa = you, on seeing; jaata vismayaa = with arisen, curiosity; enam kSipram aanaya = this one, quickly, be brought; iti = thus; raamam vakSyati hi = to Rama, tells, indeed.

3.40.20

अपक्रान्ते च काकुत्स्थे दूरम् च यात्वा अपि उदाहर |
हा सीते लक्ष्मणे इति एवम् राम वाक्य अनुरूपकम् ॥

"Further, on Rama's coming out of his hermitage you go distantly and blurt out in this way, 'ha Seetha' and even as, 'ha, Lakshmana,' mimicking Rama's voice.

kaakutsthe apa kraante ca = Kakutstha, out, coming, further; [tvam = you]; duuram yaatvaa ca = distantly, having gone, also; raama vaakya anu ruupakam = Rama's, words [voice,] following, in model [mimicking]; haa siite lakshmaNe = ha, Seetha, ha, Lakshmana; iti evam thus, in that way; udaahara api = express - you blurt out even.

3.40.21

तत् श्रुत्वा राम पदवीम् सीताया च प्रचोदितः |
अनुगच्छति संभ्रांतम् सौमित्रिः अपि सौहृदात् ॥

"On hearing that, and further hastened by Seetha, even Soumitri apprehensively follows the path of Rama in all his fondness for Rama.

saumitriH api = Soumitri, even; tat shrutvaa = that, on hearing; siitaayaa ca pra coditaH = = by Seetha, further, well, hastened; sambhraantam = apprehensively; sauhR^idaat = due to fondness towards Rama; raama padaviim = on Rama's, path; anugacChati = follows.

3.40.22

अपक्रान्ते च काकुत्स्थे लक्ष्मण च यथा सुखम् |
आहरिष्यामि वैदेहीम् सहस्राक्षः शचीम् इव ॥

"When Rama is diverted from hermitage, Lakshmana as well, I will carry off Vaidehi effortlessly like the Thousand-eyed Indra who once carried off Sachi Devi.

kaakutsthe = Rama; lakshmaNa ca = Lakshmana, as well; apa kraante = when sidetracked; vaidehiim = Vaidehi; sahasra akSaH shaciim iva = thousand, eyed one [Indra,] Sachi, like; yathaa sukham aahariSyaami = as per, convenience - effortlessly, I carry off.

3.40.23

एवम् कृत्वा तु इदम् कार्यम् यथा इष्टम् गच्छ राक्षस |
राज्यस्य अर्धम् प्रदास्यामि मारीच तव सुव्रत ॥

"Oh, demon, on carrying out this stint in this manner you may go as you like, and to you oh, Maareecha with solemn vows, I will grant half of my kingdom.

raakSasa = oh, demon; idam kaaryam evam kR^itvaa = this, stint, in this manner, on carrying out; yathaa iSTam gacCha = as, you like, you go; su vrata = oh, one with solemnly, avowed one; maariica = oh, Maareecha; tava = to you; raajyasya ardham pradaasyaami = kingdom's, half, I grant.

3.40.24

गच्छ सौम्य शिवम् मार्गम् कार्यस्य अस्य विवृद्धये |
अहम् तु अनुगमिष्यामि स रथो दण्डका वनम् ॥

"Hence, oh, gentle one, get going on a trouble-free path for the easy achievement of the task, and I for myself will follow you to Dandaka forest along with the chariot.

saumya = oh, gentle one; asya kaaryasya vi vR^iddhaye = for this, for task's, verily, for progressing - for easy achievement; shivam maargam gacCha = ontrouble-free, path, you get going; aham tu = I, for my part; sa rathaH daNDakaa vanam anugamiSyaami = with, chariot, to Dandaka, forest, I wish to follow.

3.40.25

प्राप्य सीताम् अयुद्धेन वंचयित्वा तु राघवम् |
लंकाम् प्रति गमिष्यामि कृत कार्यः सह त्वया ॥

"My goal will be achieved just by misleading Raghava, and by gaining Seetha without a conflict, then I will proceed to Lanka along with you.

raaghavam vancayitvaa tu = Raghava, on misleading, but; siitaam a yuddhena praapya = Seetha, without, conflict, on gaining; kR^ita kaaryaH = on gaining, task - my goal; tvayaa saha = you, along with; lankaam prati gamiSyaami = Lanka, towards, I will proceed.

3.40.26

नो चेत् करोषि मारीच हन्मि त्वाम् अहम् अद्य वै |
एतत् कार्यम् अवश्यम् मे बलाद् अपि करिष्यसि |
राज्ञो हि प्रतिकूलस्थो न जातु सुखम् एधते ॥

"If you are not going to do so, oh, Maareecha, for sure I will kill you now itself. I will get my work done through you even under duress, and indeed, any subject setting against his king will never succeed safely.

maariica = oh, Maareecha; na karoSi cet = not, going to do, if; tvaam aham adya vai hanmi = you, I, now itself, truly, I kill; me etat kaaryam = mine, this, work; balaat api avashyam kariSyasi = by duress, even, certainly, you undertake - I will get it done; raaj~naH prati kuula sthaH = to king, indeed, opposite, staying - subjects that set against; jaatu = never; sukham na edhate hi = safely, not, succeeds, indeed.

3.40.27

आसाद्या तम् जीवित संशयः ते
मृत्युर् ध्रुवो हि अद्य मया विरुध्यतः |
एतत् यथावत् परिगृह्य बुद्ध्या
यत् अत्र पथ्यम् कुरु तत् तथा त्वम् ॥

"Your life may be indefinite on reaching Rama, but your death is surely definite now as you are conflicting with me. Hence, keeping all this in view you come to a conclusion that would be conducive to your interests, and whatever desirable to you let it be done in that way. " Thus Ravana spoke to Maareecha.

tam = him - Rama; aasaadyaa = on getting at; te jiivita samshayaH = your, life, will be indefinite; mayaa virudhyataH = with me, conflicting; adya mR^ityuH dhruvaH hi = now, death, is definite, surely; etat buddhyaa = all this, keeping in view; yathaavat parigR^ihya = as befitting - conducive, receiving - understanding, conclusion; atra = in this issue; yat pathyam = what is, desirable; tat tvam tathaa kuru = that, you, that way, do.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चत्वारिंशः सर्गः

Sarga 41

3.41.1

आज्ञप्तो रावणेन इत्थम् प्रतिकूलम् च राजवत् |
अब्रवीत् परुषम् वाक्यम् निःशन्को राक्षसाधिपम् ॥

When Ravana perversely ordered that way in all his kingliness, Maareecha spoke these words caustically and frankly to that king of demons.

raavaNena ittham = by Ravana, in this way; pratikuulam = contrarily - perversely; raajavat ca = as a king, also; aaaptaH = who is ordered; [maariicaH = Maareecha]; raakSasa adhipam = to demon's, king; paruSam vaakyam = caustic, words; niH shankaH = frankly abraviit = spoke.

3.41.2

केन अयम् उपदिष्टः ते विनाशः पाप कर्मणा |
स पुत्रस्य स राज्यस्य स अमात्यस्य निशाचर ॥

"Oh, night-walker, by which evildoer this thought, which is self-ruinous to you, along with your progeny, kingdom and ministers put together, is taught to you?

nishaacara = oh, night-walker; sa putrasya sa raajyasya sa amaatyasya = with, progeny, with, kingdom, with, ministers - along with them; te = your; ayam vinaashaH = this, ruin - this self-ruinous thought; kena paapa karmaNaa = by which, evil, doer; upadiSTaH = taught.

3.41.3

कः त्वया सुखिना राजन् न अभिनन्दति पापकृत् |
केन इदम् उपदिष्टम् ते मृत्यु द्वारम् उपायतः ॥

"Who is that reprobate unhappy with such a happy one like you, and oh, king, by whom this door of demise is ingeniously shown to you?

raajan = oh, king; kaH paapa kR^it = which, sin, who has done - reprobate; sukhinaa = a happy one - you are; tvayaa na abhinandati = with you, not, happy - intolerant; mR^ityu dvaaram = demise, door of; idam = this - deed; kena upaayataH = by whom, by ideation - ingeniously; te upadiSTam = , to you, is taught [shown - door of death.]

3.41.4

शत्रवः तव सुव्यक्तम् हीन वीर्या निशा चर |
इच्छन्ति त्वाम् विनश्यन्तम् उपरुद्धम् बलीयसा ॥

"It is very clear, oh, night-walker, that your rivals with skimpy might are aspiring that you should be completely ruined coming into conflict with more mighty Rama.

nishaa cara = oh, night-walker; tava shatravaH = your, rivals; hiina viiryaa = of skimpy, strength; tvaam = you; baliiyasaa = with a mighty one - more mighty Rama; upa ruddham = as one coming into, conflict; vi nashyantam = completely, getting ruined; icChanti = they are aspiring for; su vyaktam = it is very, clear.

3.41.5

केन इदम् उपदिष्टम् ते क्षुद्रेण अहित बुद्धिना |
यः त्वाम् इच्छति नश्यन्तम् स्व कृतेन निशाचर ॥

"He who wishes you to get ruined by your undertaking a self-made destruction is a scoundrel with a pernicious intent, as such, by whom you are counselled to do this?

nishaacara = oh, night-walker; yaH = he who; tvaam = you; sva kR^itena = self, made - self-ruinous, suicidal deed; nashyantam = getting ruined; icChati = wishes to; by such; kSudreNa = by that - scoundrel; a hita buddhinaa = not, helpful, intent -with a pernicious intent; kena idam te upadiSTam = by whom, this, to you, is counselled.

3.41.6

वध्याः खलु न वध्यन्ते सचिवाः तव रावण |
ये त्वाम् उत्पथम् आरूढम् न निगृह्णन्ति सर्वशः ॥

"Your ministers are not curbing you anywise when you scramble on a high road to self-ruination, hence they are indeed to be sentenced to death, but they are not being executed for their dereliction.

raavaNa = oh, Ravana; ut patham = on high, road [to self-ruination]; aaruuDham = one who mounted on; tvaam = you; ye = those; sarvashaH = anywise; na nigR^ihNanti = not, reining in; such of those; tava sacivaaH = your, ministers; vadhyaaH khalu = are killable [eligible for death sentence,] indeed; but they are; na vadhyante = not, being killed - not being sentenced to death.

3.41.7

अमात्यैः काम वृत्तो हि राजा कापथम् आश्रितः |
निग्राह्यः सर्वथा सद्भिः न निग्राह्यो निगृह्यसे ॥

"Veracious ministers have to restrain a self-willed king when he relies on a wrong-route, isn't it. But you are unrestrained by your ministers though you are self-willed and though you are taking a wrong-route.

kaama vR^ittaH = self, willed [or, lewdly, behaving]; kaa patham [ku patham] aashritaH raajaa = wrong, route, who relies on, that king; sadbhiH amaatyaiH sarvathaa nigraahyaH hi = by veracious, by ministers, always, restrainable, isn't it; nigraahyaH = restrainable [such as you are you are]; na nigR^ihyase = not, being restrained.

3.41.8

धर्मम् अर्थम् च कामम् च यशः च जयताम् वर |
स्वामि प्रसादात् सचिवाः प्राप्नुवन्ति निशाचर ॥

"Oh, best conqueror Ravana, probity, prosperity and pleasures, and even the popularity of the ministers, oh, night-walker, are achieved at the beneficence of their master.

jayataam vara = oh, among conquerors, the best - Ravana; nishaacara = oh, night-walker; sacivaaH = ministers; dharmam artham ca kaamam ca = probity, prosperity, also, pleasures, also; yashaH ca popularity, even; svaami prasaadaat praapnuvanti = master, by beneficence, they acquire.

The popularity, fame etc., of someone is said as yashas and there is another word taken as a synonym kiirti. For this Rama Tilaka says: yashaH sva desha khyaati, kiirti deshaantara khyaati. Thus 'yashas is the fame within one's own country and kiirti is cross-country fame. For this, another ancient commentator Kulluka Bhatt says: jiivataH khyaati ruupam yashaH, mR^itasya khyaati ruupaam kiirtim 'a living person's fame is yashaH and a dead person fame is kiirti Because Ravana is alive and Maareecha wishes him to be living, he used that chosen word.

3.41.9

विपर्यये तु तत् सर्वम् व्यर्थम् भवति रावण |
व्यसनम् स्वामि वैगुण्यात् प्राप्नुवन्ति इतरे जनाः ॥

"Contrariwise, oh, Ravana, all that beneficence of the king to ministers becomes futile when the king behaves perversely, and even the others, namely the subjects of kingdom, will derive distress by the negative virtue of their master.

raavaNa = oh, Ravana; vi paryaye = contrary, wise - when the king is perverse; tat sarvam vyartham bhavati = that, all, futile, it becomes; svaami vai guNyaat = by master's, negative, virtue; itare janaaH vyasanam praapnuvanti = other, subjects of kingdom, distress, they derive.

3.41.10

राज मूलो हि धर्मः च जयः च जयताम् वर |
तस्मात् सर्वासु अवस्थासु रक्षितव्यो नराधिपाः ॥

"The king alone is the root cause for probity and prosperity, isn't it. Therefore, oh, best prosperous one, in all situations the kings are to be safeguarded from the ill effects of influences.

jayataam vara = oh, among the successful[prosperous,] ones, best one; dharmaH ca jayaH ca = for probity, also, for victory [success, prosperity,] alone; raaja muulaH hi = king, is the root cause, isn't it; tasmaat sarvaasu avasthaasu = therefore, in all, situations; nara adhipaaH = people's, cheifs - kings; rakSitavyaH = are to be safeguarded - from the ill-effects of influences.

3.41.11

राज्यम् पालयितुम् शक्यम् न तीक्ष्णेन निशाचर |
न च अपि प्रतिकूलेन न अविनीतेन राक्षस ॥

"It is impossible to govern kingdom, oh, demon, the night-walker, for a king with acridity, with hostility, or with immorality.

raakSasa = oh, demon; nishaacara = oh, nigh, walker; tiikSNena = by one with acridity - perilous king; raajyam paalayitum na shakyam = kingdom, to govern, not, possible; prati kuulena = one with hostility; na = not - possible; a vi niitena = not, without, ethics - one with immorality; na ca api = not, also, even.

3.41.12

ये तीक्ष्ण मंत्राः सचिवा भज्यन्ते सह तेन वै |
विषमे तुरगाः शीघ्रा मन्द सारथयो यथा ॥

"The ministers with drastic notions will indeed fall apart together with their king, like a chariot that gets ramshackled together with it charioteer on a rough road, though it is hieing with galloping horses but badly controlled by that slothful charioteer.

ye sacivaaH = those, ministers; tiikSNa mantraaH = are with drastic, notions; manda saarathayaH = which has a slowish, charioteer; shiighraa turagaaH having speedy, horses; viSame = on a rough road; [rathaa = chariot]; yathaa = as with; tena saha bhajyante vai = him [their king/charioteer,] with, will get dilapidated, indeed.

The ministers with drastic notions not only pull down the king and kingdom, they themselves get ruined along with the king and kingdom. anena tiikShNa mantribhii raao naasho bhavati iti | ataH samiiciina mantrii sampadaniiya iti uktam - dk -

tathaa ca puraaNa saare - panDiteShu guNaaH sarve muurkhe doShaa bhavanti hi | tasmaat muurkha sahasreShu praaam ekam niyojayet || thus puraaNa saara, a treatise on all mythological scriptures states that: 'In wise men there will be lots of good qualities. and the stupid persons too will be with as many qualities, but they are bad in nature. So it is better to nominate one wise man than a thousand stupid persons as minister.'

3.41.13

बहवः साधवो लोके युक्त धर्मम् अनुष्ठिताः |
परेषाम् अपराधेन विनष्टाः स परिच्छदाः ॥

"In the world many saintly beings that are high-minded and pursuers of ethicality are completely ruined together with their kinsmen owing to the misdeeds of others.

loke = in world; yuktaaH = high-minded people; dharmam anuSThitaaH = ethicality, pursuers of; bahavaH saadhavaH = many, saintly people; pareSaam aparaadhena = by other's, misdeeds; sa paricChadaaH = with, kinsmen; vi naSTaaH = completely, ruined.

3.41.14

स्वामिना प्रतिकूलेन प्रजाः तीक्ष्णेन रावण |
रक्ष्यमाणा न वर्धन्ते मेषा गोमायुना यथा ॥

"Oh, Ravana, the subjects do not flourish while a lord with contrariety and coerciveness safeguards them, just like goats guarded by a fox.

raavaNa = oh, Ravana; pratikuulena tiikSNena svaaminaa = one with contrariety, a coercive one, by such a lord; rakSyamaaNaaH prajaaH = being safeguarded, subjects; gomaayunaa meSaa yathaa = by fox, goats, as with; na vardhante = will not, flourish.

3.41.15

अवश्यम् विनशिष्यन्ति सर्वे रावण राक्षसाः |
येषाम् त्वम् कर्कशो राजा दुर्बुद्धिः अजित इन्द्रियः ॥

"All those demons will definitely ruin, oh, Ravana, to whom you are the acrimonious and malicious king with unconquered senses, though you have conquered the heaven.

raavaNa = oh, Ravana; yeSaam = to whom; karkashaH = acrimonious; dur buddhiH = evil, minded [malicious]; a jita indriyaH = not, conquered, senses - not above board; such as you; tvam raajaa = you are, king; [te = those]; sarve raakSasaaH = all, demons; avashyam vinashiSyanti = definitely, will completely ruin.

3.41.16

तद् इदम् काक तालीयम् घोरम् आसादितम् मया |
अत्र त्वम् शोचनीयो असि स सैन्यो विनशिष्यसि ॥

"What is the use of laming for myself as I foregathered this ghastly situation as in crow-palm-tree syndrome, but in this issue you alone are regrettable, for you are gong to completely ruin along with your military.

mayaa = by me; kaaka taaliiyam = as in crow, palm tree syndrome; ghoram = ghastly - fortune; tat idam = that, this - predicament; aasaaditam = forgathered; atra = in this issue; [kim = what, what is the use of lamenting]; tvam shocaniiyaH asi = you, regrettable, you are; sa sainyaH vi nashiSyasi = with, military, completely, you ruin.

This in Sanskrit is called kAka-tAlIya--nyAyam: 'crow-palm-tree syndrome' is one among the many compiled in that language. Here, a fox whose leg is broken has come underneath a palm tree to take shelter from the scorching sun, as there are no other shady trees. At the same time a crow swooped down on to the tip of the tree, by which a palm fruit, as big and weighty as a small pinball fell on the head of fox by the swoop of the crow, and then the misery of that fox is unexplainable. The sitting of fox, swoop of crow, fall of fruit are all at a time and thus none can blame the other. This syndrome is named for such fortuitous happenings.

3.41.17

माम् निहत्य तु रामो असौ अचिरात् त्वाम् वधिष्यति |
अनेन कृत कृत्यो अस्मि म्रिये च अपि अरिणा हतः ॥

"That Rama will soon kill you after killing me, and I will be dying at the hand of my enemy rather than at the hand of my own clansman like you, whereby the purpose of my life will be brought to an end.

asau raamaH = that, Rama; maam nihatya tu = me, on killing, on his part; a ciraat tvaam vadhiSyati = not, long after [soon,] you, he kills; ariNaa hataH mriye ca api = by enemy, killed, I die, also, even; anena = by that; kR^ita kR^ityaH asmi = means [of my life,] fulfilled, I will be.

Maareecha decides that it is better to die at the hand of Rama rather than by Ravana; raamaat api martavyam - martavyam raavaNaat api | ubhayod api martavye - varam raamat na raavaNaat | nR^isimha puraaNa - but yet he is trying to divert Ravana from self-ruination.

3.41.18

दर्शनात् एव रामस्य हतम् माम् अवधारय |
आत्मानम् च हतम् विद्धि हृत्वा सीताम् स बान्धवम् ॥

"Know that I am killed just when Rama notices me, and know that you are also killed along with your kinsmen just when you steal Seetha.

raamasya darshanaat eva = of Rama, on seeing, alone; maam hatam avadhaaraya = me, killed, know thus; siitaam hR^itvaa = Seetha, on stealing; sa baandhavam = with, kinsmen; aatmaanam ca = yourself, also; hatam viddhi = as killed, you know thus.

3.41.19

आनयिष्यसि चेत् सीताम् आश्रमात् सहितो मया |
न एव त्वम् असि न एव अहम् न एव लंका न राक्षसाः ॥

"If you are going to bring Seetha from their hermitage on going there with me, then you will not be there, I will not be there, Lanka will not be there, the demons will not be there.

mayaa sahitaH = me, together with; aashramaat = from hermitage; siitaam aanayiSyasi cet = Seetha, is brought, if; tvam na eva asi = you, not, that way, you will be there dead; aham eva na = I am, also, not - there; lankaa na eva = Lanka, is not there, thus; raakSasaaH na = demons, are not there;

3.41.20

निवार्यमाणः तु मया हित एषिणा
न मृष्यसे वाक्यम् इदम् निशाचर |
परेत कल्पा हि गत आयुषो नरा
हितम् न गृह्णन्ति सुहृद्भिः ईरितम् ॥

"As a desirer of your welfare I am dissuading you, oh, night-walker, but you may feel that this word of mine is unpleasant to you. People on diminishing lifetime will be similar to corpses and a corpse cannot take in the expedient spoken by considerate confidants, isn't so.

nishaacara = oh, night-walker; hita eSiNaa = welfare, desirer; mayaa = by me; nivaaryamaaNaH tu = you are being dissuaded, but; idam vaakyam = this, word - of advice; na mR^iSyase = not, feeling pleasant; gata aayuSaH = those with diminished, lifetime; pareta kalpaa naraaH = corpse, similar to, people; su hR^idbhiH iiritam = by good, hearted ones [considerate confidants,] spoken; hitam na gR^ihNanti hi = expedient, not, take in, isn't so.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एक चत्वारिंशः सर्गः