6. Araṇya Kāṇḍa — The Book of the Forest (sargas 42–75)

3.42.1

एवम् उक्त्वा तु परुषम् मारीचो रावणम् ततः |
गच्छावः इति अब्रवीत् दीनो भयात् रात्रिम् चर प्रभोः ॥

Maareecha though curtly said in that way, then afraid of the king of night-walkers he became self-pitying, and said to Ravana, 'let us go.'

tataH = then; maariicaH evam paruSam uktvaa tu = Maareecha, in this way, curtly, said, but; raatrim cara prabhoH = of night, walkers, king - Ravana; bhayaat diinaH = for fear, self-pityingly; gacChaavaH iti = we will go, thus; raavaNam = to Ravana; abraviit = said.

3.42.2

दृष्टाः च अहम् पुनः तेन शर चाप असि धारिणा |
मद्वधो उद्यत शस्त्रेण विनष्टम् जीवितम् च मे ॥

"If he who wields a bow, arrows and a sword, and who brandishes a weapon to only kill me happens to see me again, deem my life is verily lost, without his shooting any arrow.

aham = I; shara caapa asi dhaariNaa = arrow, bow, sword, by the wielder of; mat vadhaH udyata shastreNa = for my, killing, [if he with] upraised, [his] weapon; tena = by him [Rama]; punaH dR^iSTaaH = again, I am seen [if seen]; me jiivitam vi naSTam = my, life, is verily lost.

3.42.3

न हि रामम् पराक्रम्य जीवन् प्रति निवर्तते |
वर्तते प्रति रूपो असौ यम दण्ड हतस्य ते ॥

"None can really make so bold at Rama to reappear with life, isn't it. What is appearing before you is the reflected image of mine, as I am already slain by the wand of Yama, the Terminator, the moment I conceded to your demand.

raamam paraakramya = at Rama, to affront - make so bold; jiivan = while living; na = will not; prati nivartate = returns [resurrects]; hi = isn't it; yama daNDa hatasya = by Yama [ the Terminator,] with wand, slain; such as I am; asau = this one [of mine]; prati ruupaH = [my] reflected, image; te = [before] you; vartate = carrying on - is appearing.

3.42.4

किम् नु कर्तुम् मया शक्यम् एवम् त्वयि दुरात्मनि |
एष गच्छामि अहम् तात स्वस्ति ते अस्तु निशाचरः ॥

"When you are spiteful, oh, boy, indeed what can I possibly do otherwise, oh, night-walker, thither I go, may good betide you." So said Maareecha to Ravana.

tvayi evam dur aatmani = you, being a spiteful person; mayaa kim kartum shakyam nu = by me, what is, possible, to do, indeed; taata = oh, dear boy; nishaacaraH = oh, night-walker; eSa aham gacChaami = this, I am, going; te svasti astu = to you, good, may betide.

3.42.5

प्रहृष्टः तु अभवत् तेन वचनेन स राक्षसः |
परिष्वज्य सुसंश्लिष्टम् इदम् वचनम् अब्रवीत् ॥

By that word of Maareecha demon Ravana is very much gladdened and he spoke this sentence tightly hugging him.

saH raakSasaH = he, demon - Ravana; tena vacanena = by that, word; pra hR^iSTaH abhavat = verily, glad, he became; su sam shliSTam = very, well, tightly; pariSvajya = on hugging; idam vacanam abraviit = this, sentence, spoke.

3.42.6

एतत् शौण्डीर्य - चौत्तिर्य -न्युक्तम् ते मत् च्छंद वश वर्तिनः |
इदानीम् असि मारीचः पूर्वम् अन्यो निशाचरः ॥

"This word of yours shows your obduracy for you are abiding under the control of my dictate, and though you were a different night-walker earlier, henceforth you are really the good old Maareecha.

mat cChanda vasha vartinaH = in my, dictate's, control, abiding; te = of yours; etat = this word; cChauTirya yuktam = obduracy, having - shows; idaaniim maariicaH asi = from now, you are, Maareecha; puurvam anyaH nishaacaraH = earlier, different, night-walker.

Some mms use the word shauNDiirya for cChauTirya , where shauNDiirya is the word for courageousness, shauNDiirya tyaagii viirayoH : nighanTu The other way to tell this is: "Though your words show the fear of my dictate, but on listening those obdurate words, it appears that you have spoken them for yourself, regaining the grit of your demon-hood and estimating Rama as your own enemy," by which Ravana is shirking his responsibility to Maareecha himself in the event of the death of Maareecha.

3.42.7

आरुह्यताम् शीघ्रम् खगो रत्न विभूषितः |
मया सह रथो युक्तः पिशाच वदनैः खरैः ॥

"Then you promptly emplane this sky-flying chariot which is yoked with ghost-faced mules and adorned with gems along with me.

pishaaca vadanaiH kharaiH yuktaH = with ghost, faced ones, asses - mules, yoked with; ratna vibhuuSitaH = with gems, adorned with; kha gaH = in sky, going; rathaH = chariot; [atha = then]; shiighram mayaa saha aaruhyataam = promptly, me, along with, you emplane.

It may be noted that this sort of air-chariots, though richly decorated with valuable gold and gems, but drawn by asses or mules, that too ghost-faced ones, are a kind of the then sci-fi version of aircrafts. Ravana's son Indrajit also uses such spaceships in Yuddha Kanda and his weaponry is altogether different, i.e., somewhat like the present day laser oriented hardware. These propellers may not be construed as real donkeys or mules but some powered vehicle-drawing instruments designed to look like ordinary harmless creatures.

3.42.8

प्रलोभयित्वा वैदेहीम् यथा इष्टम् गन्तुम् अर्हसि |
ताम् शून्ये प्रसभम् सीताम् आनयिष्यामि मैथिलीम् ॥

"On deluding Vaidehi it is apt of you to go as you please, and I will bring that Seetha of Mithila, however defiant it might be." Thus Ravana said to Maareecha.

vaidehiim pralobhayitvaa = Vaidehi, on deluding; yathaa iSTam gantum arhasi = as, you please, to go, apt of you; shuunye = in empty place - devoid of people; maithiliim taam siitaam = one from Mithila, her, Seetha will be; prasabham = forcibly, defiantly; aanayiSyaami = brought by me.

Ravana is saying repeatedly that Maareecha can go away after beguiling Seetha and misleading Rama and Lakshmana away from hermitage. Maareecha knows that there is no place to go away from Rama's arrow, which once chased him up to seashore. But Ravana presumes that if Maareecha is capable enough, he will escape Rama, or if this old demon Maareecha is incapable of it, he may perhaps die by the arrow of Rama, for which Ravana is unconcerned.

3.42.9

तथा इति उवाच एनम् रावणम् ताटका सुतः |
ततो रावण मारीचौ विमानम् इव तम् रथम् ॥आरुह्य ययतुः शीघ्रम् तस्मात् आश्रम मण्डलात् |

Tataka's son Maareecha said "All right" to Ravana, and then both Ravana and Maareecha mounted the chariot as they would emplane an aircraft and swiftly journeyed from the surroundings of Maareecha's hermitage. [3-42-9, 10a]

9, 10a. taaTakaa sutaH = Tataka's, son - Maareecha; tathaa iti = thus only [all right]; enam raavaNam uvaaca = = to him, to Ravana, said; tataH = then; raavaNa maariicau = Ravana, Maareecha; tam ratham = that, chariot; vimaanam iva = aircraft, as with; aaruhya = on emplaning; tasmaat aashrama maNDalaat = from that, hermitage's, surroundings - from Maareecha's hermitage; shiighram yayatuH = swiftly, they travelled;

3.42.10

तथैव तत्र पश्यन्तौ पत्तनानि वनानि च ॥गिरीम् च सरिताः सर्वा राष्ट्राणि नगराणि च |

While looking at the seaports and forests, also at all the mountains and rivers, even at the cities and provinces en route they proceeded. [3-42-10b, 11a]

10b, 11a. tathaa eva = like that; tatra = there - en route; pattanaani vanaani ca = seaports, forests, also; giriim ca sarvaaH saritaaH = mountains, also, rivers, all of them; raaSTraaNi nagaraaNi ca = provinces, cities, even; pashyantau [yayatuH] = while seeing - they travelled.

3.42.11

समेत्य दण्डक अरण्यम् राघवस्य आश्रमम् ततः ॥ददर्श सह मरीचो रावणो राक्षसाधिपः |

On reaching Dandaka forest along with Maareecha the king of demons Ravana has then seen the hermitage of Raghava. [3-42-11b, 12a]

11b, 12a. saha mariicaH = with, Maareecha; raakSasa adhipaH raavaNaH = king, of demons, Ravana; daNDaka araNyam sametya = Dandaka, forest, on reaching; tataH raaghavasya aashramam dadarsha then, Raghava's, hermitage, he has seen.

Please refer to the endnote for the Ancient Indian way of classification of villages, towns, and cities as per Indian architecture called vaastu shaastra.

3.42.12

अवतीर्य रथात् तस्मात् ततः कांचन भूषणात् ॥हस्ते गृहीत्वा मारीचम् रावणो वाक्यम् अब्रवीत् |

Alighting the chariot that is decorated with golden ornaments Ravana then spoke this sentence to Maareecha taking his hand into his. [3-42-12b, 13a]

12b, 13a. raavaNaH = Ravana; kaancana bhuuSaNaat tasmaat rathaat avatiirya = with golden [ornaments,] decorated, from that, chariot, having alighted; tataH = then; maariicam haste gR^ihiitvaa = Maareecha, in hand, on taking; vaakyam abraviit = sentence, spoke.

3.42.13

एतत् राम आश्रम पदम् दृश्यते कदली वृतम् ॥क्रियताम् तत् सखे शीघ्रम् यत् अर्थम् वयम् आगताः |

"This one which we are seeing and which is surrounded with banana plants is the threshold of Rama's hermitage, and -`----oh, friend, the purpose for which we came here let it be effectuated promptly." Thus Ravana hastened Maareecha. [3-42-13b, 14a]

13b, 14a. sakhe = oh, friend; kadalii vR^itam = banana plants, surrounded with; etat raama aashrama padam = this, is Rama's, hermitage's, threshold; dR^ishyate = being seen; to which; vayam yat artham aagataaH = we, for which, reason, came here; tat = that work; shiighram kriyataam = promptly, be done.

3.42.14

स रावण वचः श्रुत्वा मारीचो राक्षसः तदा ॥मृगो भूत्वा आश्रम द्वारि रामस्य विचचार ह |

"And on hearing Ravana's words demon Maareecha then became a deer and indeed ambled freely in the frontage of Rama's hermitage. [3-42-14b, 15a]

14b, 15a. tadaa = then; saH raakSasaH maariicaH = he that, demon, Maareecha; raavaNa vacaH shrutvaa = Ravana's, words, on hearing; mR^igaH bhuutvaa = deer, on becoming; raamasya aashrama dvaari = in Rama's, hermitage's, door - frontage; vi cacaara ha = verily, ambled, indeed.

3.42.15

स तु रूपम् समास्थाय महत् अद्भुत दर्शनम् ॥मणिप्रवर शृंगाग्रः सित असित मुखाकृतिः |

Adopting the form of a gorgeous deer which is superbly amazing just by its appearance, whose tips of antlers are in the hue of best sapphires, and whose face is whitish at some places and not so whitish at other in its look, he became a Golden Deer and moved thereabout. [3-42-15b, 16a]

15b, 16a. saH = he - Maareecha; adbhuta darshanam = superbly amazing, in appearance; mahat ruupam = gorgeous, form; sam aasthaaya = verily, on adopting; maNi pravara shR^inga agraH = sapphire blue [in the hue of,] the best, horn, with tips; sita a sita mukha aakR^itiH = whitish, not, so whitish, face's, in look; such a; mR^igaH bhuutvaa vicacaara = deer, on becoming, he moved about.

3.42.16

रक्तपद्मोत्पल मुख इन्द्रनीलोत्पल श्रवाः ॥किंचित् अभ्युन्नत ग्रीव इन्द्रनील निभ उदरः |

One of its cheeks in the shade of a reddish-lotus while the other in the hue of a bluish-lotus, one of its ears is in the hue of bloomed blue-lotus while the other is in the shade of a sapphire, while the shine of its stomach is like that of a best blue-diamond, Indra-niila-maNi, and with a little upraised neck that deer has moved about there. [3-42-16b, 17a]

16b, 17a. rakta padma utpala mukha = red, lotus [on one side,] blue lotus, [on the other,] face [cheeks]; indra niila utpala shravaaH = Indra, Blue [sapphirine in hue,] [bloomed] blue-lotus like, ears; kimcit abhi unnata griiva = a little, up, raised, neck; indra niila nibha udaraH [dasha adhara] = Indra, blue diamond, in shine, stomach, [lower lip]; vicacaara = he moved about.

3.42.17

मधूक निभ पार्श्वः च कंज किंजल्क सम्निभः ॥वैदूर्य संकाश खुरः तनु जंघः सुसंहतः |

One flank is shining whitish like Madhuka flowers and the other is similar to the roseate fibrils of lotuses, while its hooves are similar to the gemstone lapis, calves thin, and thus with very well cohered limbs that deer moved about there. [3-42-17b, 18a]

17b, 18a. paarshvaH ca = flanks, also; madhuuka nibha = Mahuka flower [whitish flower from which country liquor is prepared,] in shine; kanja kinjalka sannibhaH = lotuses, fibril, similar to - flanks; vaiduurya sankaasha khuraH = Lapis [gem,] similar, hooves; tanu janghaH = thin, calves; su sam hataH = very, well, cohered - limbs; vicacaara = moved about.

3.42.18

इन्द्र आयुध सवर्णेन पुच्छेन ऊर्ध्वम् विराजितः ॥मनोहर स्निग्ध वर्णो रत्नैः नाना विधैः वृतः |

With an upraised tail that shone forth in a tinge equal to the weapon of Indra, namely Rainbow, and with a complexion that is lustrous and dappled with many diverse gemlike dapples, that deer moved thereabout with a heart-stealing aura. [3-42-18b, 19a]

18b, 19a. uurdhvam vi raajitaH = to up - upraised [tail,] verily shining forth; indra aayudha sa varNena = Indra's, weapon [Rainbow,] equal, in tinge; pucChena = with such a tail; snigdha varNaH = lustrous, in colour [of body]; naanaa vidhaiH ratnaiH vR^itaH [iva] = many, diverse ones, with gems [gemlike dapples,] encompassed [dappled with.]; manaH haraH = heart, stealing - deer's aura; vicacaara = moved about.

3.42.19

क्षणेन राक्षसो जातो मृगः परम शोभनः ॥वनम् प्रज्वलयन् रम्यम् राम आश्रम पदम् च तत् |

Thus that demon Maareecha emerged like a highly splendorous and fascinating deer in a wink highly irradiating those woodlands, and the threshold of Rama's hermitage in particular. [3-42-19b, 20a]

19b, 20a. raakSasaH = demon [Maareecha]; vanam = woodlands; tat raama aashrama padam = that, Rama's, hermitage's, threshold; ca = even - in particular; pra jvalayan = verily, irradiating; kSaNena = in a moment; parama shobhanaH = highly, splendorous; ramyam = fascinating; mR^igaH jaataH = as deer, emerged as.

3.42.20

मनोहरम् दर्शनीयम् रूपम् कृत्वा स राक्षसः ॥प्रलोभनार्थम् वैदेह्या नाना धातु विचित्रितम् |
विचरन् गच्छते सम्यक् शाद्वलानि समंततः ॥

Adopting such an exquisite and heart-stealing form which is amazingly dappled with the colours of diverse ores, that demon ambled all over there freely with the bearing of a real deer in order that Vaidehi might be deluded, and he moved forward onto the pastures. [3-42-2b, 21]

20b, 21. saH raakSasaH = he that, demon; naanaa dhaatu vi citritam = various, ores, [colours of ores,] amazingly, [body] painted with; manoharam darshaniiyam ruupam = heart-stealing, exquisite, form; kR^itvaa = on making - on adopting; vaidehyaaH pralobhana artham = Vaidehi, to delude, reason of; vi caran = freely, moving; samantataH = all over; shaadvalaani = on pastures; samyak = with good bearing [deer-like in conduct]; gacChate = is moving about.

3.42.22

रोप्यैः बिन्दु शतैः चित्रो भूत्वा च प्रिय दर्शनः |
विटपीनाम् किसलयान् भक्षयन् विचचार ह ॥

And with hundreds of silvery stipples of body he became an astonishing deer with pleasant looks and indeed moved chewing new grass-blades of trees.

ropyaiH bindu shataiH = with silvery, stipples [of body,] hundreds of; citraH bhuutvaa ca = astonishing, on becoming, also; priya darshanaH = having pleasant, for looks; viTapiinaam kisalayaan bhakshayan = of trees, new grass-blades, to graze; vicacaara ha = moved about, indeed.

3.42.23

कदली गृहकम् गत्वा कर्णिकारानि ततः ततः |
समाश्रयन् मंदगतिः सीता संदर्शनम् ततः ॥

That Golden Deer has gone into the boscages of banana plants, and moved here and there around Karnikara trees, and then resorted to a place which is within the eyeshot of Seetha.

kadalii gR^ihakam gatvaa = banana, boscage, on going; karNikaaraani tataH tataH = of Karnikara, there, there; manda gatiH = slow, paced - on becoming; tataH = then; siitaa = Seetha; sam darshanam = field of view - at such a place; sam aashrayan = well, abided - resorted to such a place.

3.42.24

राजीव चित्र पृष्ठः स विरराज महामृगः |
राम आश्रम पद अभ्याशे विचचार यथा सुखम् ॥

With an odd lotus like hind-side that astounding deer is verily scintillating, and it milled around the surroundings in the threshold of Rama's hermitage according to its own delight.

saH mahaa mR^igaH = that, astounding, deer; raajiiva citra pR^iSThaH = lotus-like, odd, hind-side - it has; vi raraaja = verily, scintillated; raama aashrama pada abhyaashe = Rama's, hermitage's, threshold, surroundings; yathaa sukham vicacaara = as per, delight, milled around.

3.42.25

पुनर् गत्वा निवृत्तः च विचचार मृगोत्तमः |
गत्वा मुहूर्तम् त्वरया पुनः प्रति निवर्तते ॥

That excellent deer beats a retreat and again returns, and meanders thus time and again, and turns its tail for sometime only to return once again very playfully.

mR^iga uttamaH = deer, the excellent one; gatvaa punaH nivR^ittaH ca = on going away, again, on coming back, also; vicacaara = meandered; muhuurtam gatvaa = for sometime, on going away; punaH tvarayaa prati nivartate [vi kriiDan] = again, towards [hermitage,] returns, [very, playfully.]

3.42.26

विक्रीडन् च पुनर् भूमौ पुनर् एव निषीदति |
आश्रम द्वारम् आगम्य मृग यूथानि गच्छति ॥

Again gambolling everywhere it sits somewhere on the ground, then, on coming to the threshold of hermitage it goes towards herds of deer.

vi kriiDan = while verily, playing - gambolling [everywhere]; punaH ca = again, also; [kvacit = somewhere]; bhuumau punaH eva niSiidati = on ground, again, thus, sinks down - sits down; aashrama dvaaram aagamya = hermitage, threshold, on coming to; mR^iga yuuthaani gacChati = towards deer, herds, goes.

3.42.27

मृग यूथैः अनुगतः पुनर् एव निवर्तते |
सीता दर्शनम् आकांक्षन् राक्षसो मृगताम् गतः ॥परिभ्रमति चित्राणि मण्डलानि विनिष्पतन् |

That demon who has gone into the deer-hood has gone after some herd of deer. But he returned again though that herd followed him wanting to fraternise, in order that he shall remain perceptible to Seetha, and he whirligiged in amusing circles while leaping and bounding to and from that herd of deer. [3-42-27, 28a]

27, 28a. mR^igataam gataH raakSasaH = deer-hood, on going into, demon - Maareecha; siitaa darshanam aakaankSan = to Seetha, to be perceptible, desirous of; mR^iga yuuthaiH anugataH = by deer, by herds, when followed [fraternizing]; punaH eva = again, thus; nivartatere = returns; vi niS patan = verily, out, falling - leaping and bounding; citraaNi maNDalaani pari bhramati = amusing, in circles, moves - whirligigs.

3.42.28

समुद्वीक्ष्य च सर्वे तम् मृगा ये अन्ये वनेचराः ॥उपगम्य समाघ्राय विद्रवन्ति दिशो दश |

All the other animals moving in that forest on seeing this demon-deer with their necks up have come close to it, and on smelling it well they are running away to all the ten directions noticing it as a demon turned into a deer. [3-42-28b, 29a]

28b, 29a. vane caraaH = in forest, moving; ye sarve anye mR^igaaH = which, all, other, animals - are there; samudviikhya - sam ut viikSya = well, up [-necked,] on seeing; upa aagamya = to near, on coming; sam aaghraayaon = well, smelling [demon-deer]; dasha dishaH = to ten, directions; vi dravanti = verily, running away.

Here the animals are portrayed as better beings than humans in identifying demons or ghosts. Though they may not know or wish to know about god, the apparent ghost scares them. Humans apperceive neither god nor ghost because they are half of each.

3.42.29

राक्षसः सो अपि तान् वन्यान् मृगान् मृगवधे रतः ॥प्रच्छादनार्थम् भावस्य न भक्षयति संस्पृशन् |

Even that demon in the deer's semblance Maareecha, though indulged in killing those forest animals, and though the other animals are touching him, he is not killing and eating them indulgently, only for the reason of camouflaging his present nature of demon-hood. [3-42-29b, 30a]

29b, 30a. mR^iga vadhe rataH = in animal, killing, indulged; saH raakSasaH api = that, demon Maareecha, even; vanyaan taan mR^igaan = pertaining to forest, those, animals; samspR^ishan = touching them; bhaavasya = of his nature; pracChaadana artham = camouflaging, for the reason of; na bhakSayati = not, eating them.

3.42.30

तस्मिन् एव ततः काले वैदेही शुभलोचना ॥कुसुम अपचये व्यग्रा पादपान् अभ्यवर्तत |

What is more, Vaidehi with her felicitous eyes came towards trees yearning for plucking the flowers in the same instant. [3-42-30b, 31a]

30b, 21a. tataH = what is more; tasmin eva kaale = at that, only, at time - in the same instant; shubha locanaa vaidehii = one with felicitous, eyes, Vaidehi; kusuma apacaye vyagraa = flowers, in plucking, yearning for; paadapaan abhyavartata [abhi a vartata] = to trees, towards, she came.

3.42.31

कर्णिकारान् अशोकान् च चूताम् च मदिरेक्षणा ॥कुसुमानि अपचिन्वन्ती चचार रुचिरानना |

And she with her inebriating glances and delightful visage moved there about while plucking flowers of Karnikaara, Ashoka, and of Mango trees. [3-42-31b, 32a]

31b, 32a. madira iikSaNaa = one with inebriating, glances; rucira ananaa = one with delightful, visage; such Seetha; karNikaaraan ashokaan ca cuutaam ca = Karnikaara, Ashoka, also, Chuuta, also; kusumaani apacinvantii cacaara = flowers, while plucking, moved about.

3.42.32

अनर्हा अरण्य वासस्य सा तम् रत्नमयम् मृगम् ॥मुक्ता मणि विचित्र अंगम् ददर्श परम अंगना |

That select lady who is unmeet for forest life beheld that deer which is completely gemlike and whose limbs are surprising as though studded with pearls and gems. [3-42-32b, 33a]

32b, 33a. araNya vaasasya = for forest, dwelling; an arhaa = not, unsuited to; saa parama anganaa = she that, select, lady; ratnamayam = completely gemlike - as if; muktaa maNi vi citra angam = [studded with] pearls, gems, surprising, having limbs; tam mR^igam dadarsha = at that, deer, she beheld.

3.42.33

तम् वै रुचिर दंत ओष्ठम् रूप्य धातु तनू रुहम् ॥विस्मयात् उत्फुल्ल नयना स स्नेहम् समुदैक्षत |

And she that Seetha goggled the Golden Deer with a wide-eyed astonishment, which deer has pretty lips and teeth, hair resembling silver and copper ores, and she indeed gazed at it with an affinity for wildlife. [3-42-33b, 34a]

33b, 34a. [saa = she, Seetha]; rucira danta oSTham = one with pretty, teeth, lips - deer; ruupya dhaatu tanuu ruham = silver, ore [like copper ore coloured,] body, born [hairs]; tam = that [deer]; vismayaat utphulla nayanaa = astonishment, broadening, her eyes; sa sneham = with, affinity; samudaikshata [sam ut iikSata] = well, raising eyes, has seen - rubbernecked, goggled; vai = indeed.

3.42.34

स च ताम् राम दयिताम् पश्यन् मायामयो मृगः ॥विचचार ततः तत्र दीपयन् इव तत् वनम् |

On seeing Rama's wife Seetha that highly phantasmal deer too then moved there about as though to scintillate that woodland. [3-42-34b, 35a]

34b, 35a. maayaa mayaH = highly, phantasmal; sa R^igaH ca = that, deer also; taam raama dayitaam pashyan = at her, Rama's, wife, on seeing; tat vanam diipayan iva = that, woods, to scintillate, as though; tataH tatra vi cacaara = then, there about, verily, moved.

3.42.35

अदृष्ट पूर्वम् दृष्ट्वा तम् नाना रत्नमयम् मृगम् |
विस्मयम् परमम् सीता जगाम जनक आत्मजा ॥

To see such a deer which is hitherto unseen, and which is as though studded with numerous gems, the daughter of Janaka, Seetha, went in to an intense wonderment. [3-42-35b, c]

35b, c. a dR^iSTa puurvam = un, seen, hitherto; naanaa ratnamayam = numerously, gem-studded [as though]; tam mR^igam = that, deer; dR^iSTvaa = having seen; janaka aatmajaa = Janaka's, daughter; siitaa = Seetha; paramam vismayam jagaama = intense, astonishment, went into.

The stress continuously laid on the eyes of Seetha is observable, only to conclude that 'trust not what thy eyes show you...'

The vaastu shaastra or the Ancient Indian Architecture lays down certain parameters for Towns, cities etc. Of them the township is said to be aneka naarii sambaddham nanaa shilpi janaiH vR^itam | kraya vikrayaiH kiirNam sarva devaiH samanvitam nagaram tu iti vikhyaatam adored with many ladies, many sculptors or architects, and with many deities, and where the buying and selling goes on it is nagaram the township.

The Seaports are said as: pattanam shR^iNu saampratam | dviipaantara gata dravya kraya vikrayikaiH yutam | pattanam tu abdhi tiire syaat | one which has all the above aspects but which is at seaside, it is pattanam seaport. The township between a nagara and puram is kharvaTam

And the City is:

kraya vikrayaiH yutam naanaa jaati samanvitam | tantuvaaya samaayuktam tat puram tu vikathyateThe one with all the above aspects plus very many civilisations and weavers and the like craftsmen, is purii, the city. Apart from these, the royal places, army stations etc., do comprise the ten varieties of urban places as said in the above verse, where the village is the first unit.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे द्वि चत्वारिंशः सर्गः

3.43.1

सा तम् संप्रेक्ष्य सुश्रोणी कुसुमानि विचिन्वती |
हेम राजत वर्णाभ्याम् पार्श्वाभ्याम् उपशोभितम् ॥प्रहृष्टा च अनवद्यान्गी मृष्ट हाटक वर्णिनी |
भर्तारम् अपि च आक्रन्द लक्ष्मणम् चैव सायुधम्
॥

That slender-waisted Seetha whose limbs are flawless, whose complexion is like purified gold, and who is presently culling flowers is highly gladdened to observe the Golden Deer that is brightened in one flank with the colour of gold and the other is silvery, and she shouted for attention of her husband, and even that of Lakshmana who is presently weaponed.

su shroNii = slender, waisted one; anavadya angii = flawlessly, limbed; mR^iSTa haaTaka varNinii = purified, gold, one in colour of - complexioned one; kusumaani vicinvatii = flowers, while culling; saa = she - Seetha; hema raajata varNaabhyaam paarshvaabhyaam = with golden, silver, tinged, with flanks; upashobhitam = brightened with; tam = that; [mR^igam = deer]; sam prekSya = on observing; pra hR^iSTaa ca = well, gladdened, also; bhartaaram api = at husband, even; sa aayudham lakSmaNam ca eva = [who is] with, weapon, at Lakshmana, also thus; aakranda = shouted, exclaimed.

3.43.3

आहूय आहूय च पुनः तम् मृगम् साधु वीक्षते |
आगच्छ आगच्छ शीघ्रम् वै आर्यपुत्र सह अनुज ॥

"Oh, noble prince, come here," thus she called her husband and peered at the deer, and again she called, "really come with your younger brother quickly," and again gazed at the deer, and thus she oftentimes called and oftentimes saw the deer fondly.

aarya putra = oh, nobleman's, son - Rama; aagacCha = come here; saha anuja shiighram aagacCha vai = with, younger brother, quickly, come here, really; [iti = this way]; aahuuya aahuuya = calling, calling; punaH tam mR^igam saadhu viikshate = again [oftentimes,] at that, deer, fondly, gazing.

3.43.4

तया आहूतौ नरव्याघ्रौ वैदेह्या राम लक्ष्मणौ |
वीक्षमाणौ तु तम् देशम् तदा ददृशतुः मृगम् ॥

Those manly lions Rama and Lakshmana thus bidden by Vaidehi came there exploring that place and then they saw that Golden Deer.

tayaa vaidehyaa aahuutau = by her, by Vaidehi, bidden; nara vyaaghrau = bidden, manly, lions [vyaahra also means lion]; raama lakSmaNau = Rama, Lakshmana; tam desham viikSamaaNau [aayaatau] = that, place, on exploring [having come]; tadaa mR^igam dadR^ishatuH = then, Golden Deer, they saw.

3.43.5

शंकमानः तु तम् दृष्ट्वा लक्ष्मणो रामम् अब्रवीत् |
तम् एव एनम् अहम् मन्ये मारीचम् राक्षसम् मृगम् ॥

But Lakshmana became incredulous on seeing it and said to Rama, "I believe this deer to be that Maareecha, the demon."

tam dR^iSTvaa = at it, on seeing; shankamaanaH lakSmaNaH tu = becoming incredulous, Lakshmana, on his part; raamam abraviit = to Rama, said; aham enam mR^igam = I, this, deer; tam raakSasam maariicam eva manye = him, as Maareecha, demon, alone, I believe.

3.43.6

चरन्तो मृगयाम् हृष्टाः पापेन उपाधिना वने |
अनेन निहता राम राजानः काम रूपिणा ॥

"Oh, Rama, when kings engaged in hunting games were delightedly moving in the forest, this Maareecha killed many of them resorting to many disguises, for he is a guise-changer by his wish.

raama = oh, Rama; hR^iSTaaH mR^igayaam carantaH raajaanaH = delightedly, in game of hunting, who are moving around, kings; kaama ruupiNaa = by wish, guise-changer; anena paapena = by this, sinner - sinister; vane = in forest; upaadhinaa = [by his resorting to] disguises; nihataa = are killed.

3.43.7

अस्य मायाविदो माया मृग रूपम् इदम् कृतम् |
भानुमत् पुरुषव्याघ्र गन्धर्व पुर संनिभम् ॥

"Maareecha is an expert in many wiles and he has now assumed the form of this Golden-Deer, oh, manly lion, which is not more than the scintillating city of Gandharva-s, a city of wiles, which any trickster can create to make-believe.

puruSavyaaghra = oh, man, the lion; maayaa vidaH = wiles, expert in; asya = his - Maareecha's; bhaanumat = having scintillation; gandharva pura sannibham = gandharva, [wilily] city, similar in shine; idam maayaa mR^iga ruupam kR^itam = this, wily, Golden-Deer, form, is made - he assumed.

The 'Gandharva-city' is the name given to a make-believe formation of a city-like structure in skies by magicians, and presently the magicians world over are making the apparent structures to disappear, rather than constructing one which is un-manifest.

3.43.8

मृगो हि एवम् विधो रत्न विचित्रो न अस्ति राघव |
जगत्याम् जगतीनाथ माया एषा हि न संशयः ॥

"Oh, Raghava, this kind of amazing animal with gemlike dapples is nonexistent in the world, isn't it. Hence, oh, lord of the world, this is truly a phantasm. No doubt about it." So said Lakshmana to Rama.

jagatii naatha raaghava = oh, world/earth, lord of, [such a] Raghava; evam vidhaH = this, kind of; mR^igaH = animal/deer; ratna = gemmed, gem studded; vi citraH [citritaH ] = verily, amazing [or, amazingly dappled animal]; jagatyaam na asti hi = in world, non, existent, isn't it; eSaa maayaa hi = this is, phantasm, truly; na samshayaH = no, doubt.

Here the timely provision of data by Lakshmana may be noticed. Rama is also aware of it, but Lakshmana is reminding him. Lakshmana cites even the name of Maareecha and by this, we can infer as to why Ravana chose Maareecha for this particular purpose. Because Maareecha has that extraordinary ability to lure and has a good record of wily accomplishments, Ravana chose him. Lakshmana has done his duty in presenting expedient data and it is up to Rama to analyse it. Rama argues on this point later in the chapter.

3.43.9

एवम् ब्रुवाणम् काकुत्स्थम् प्रतिवार्य शुचि स्मिता |
उवाच सीता संहृष्टा चद्मना हृत चेतना ॥

While Lakshmana of Kakutstha-s is speaking thus, she who is self-satisfied as her heart is conjured by the cozenage, such a Seetha of a toothy smile deterred him and spoke.

shuci smitaa = one with whitely, smile - with a toothy smile; chadmanaa [carmaNaa] hR^ita cetanaa = by cozenage, [by deerskin,] conjured, heart; sam hR^iSTaa = self-satisfied [with her own thinking]; siitaa = such a Seetha; evam bruvaaNam kaakutstham = this way, who is speaking, Kakutstha Lakshmana; prati vaarya = in turn, on forestalling - on deterring; uvaaca = spoke.

3.43.10

आर्यपुत्र अभिरामो असौ मृगो हरति मे मनः |
आनय एनम् महाबाहो क्रीडार्थम् नः भविष्यति ॥

"Oh, nobleman's son, that delightful deer is stealing my heart, oh, dextrous one, bring it round, it will be our plaything.

aarya putra = oh, son of noble; abhiraamaH asau mR^igaH = delightful, that, deer; me manaH harati = my, heart, stealing; mahaabaahuH = oh, dextrous one; enam aanaya = that one [deer,] bring round; naH kriiDa artham [kriiDanakaH, kriiDanakam] bhaviSyati = for us, for playing, [a plaything,] it will become.

3.43.11

इह आश्रम पदे अस्माकम् बहवः पुण्य दर्शनाः |
मृगाः चरन्ति सहिताः चमराः सृमराः तथा ॥

"Here in the threshold of our hermitage many animals with adorable manifestation are moving about in flocks and herds, say Caamara deer, like that Srimara deer.

asmaakam iha aashrama pade = of ours, here, in hermitage's, threshold; puNya darshanaaH = adorable [deer,] in manifestation; bahavaH = many; mR^igaaH = animals; sR^imaraaH tathaa camaraaH = Srimara deer, like that, Caamara-s; sahitaaH caranti = collectively - in flocks and herds, move about.

The chaamara is the kind of deer of species Bos grunniens and shrimara is a larger variety than chaamara.

3.43.12

ऋक्षाः पृषत संघाः च वानराः किनराः तथा |
विचरन्ति महाबाहो रूप श्रेष्ठा महाबलाः ॥

"Also the animals that are excellent in their form, say monkeys, are moving here. Likewise herds of Kinnara deer, spotted-deer, and even bears of great-might are freely moving here.

mahaabaahuH = oh, dextrous one; ruupa shreSThaa = in form, excellent ones; vaanaraaH = monkeys; tathaa kinaraaH = likewise, Kinnara deer; pR^iSata sanghaaH ca = spotted-deer, herds of, also; mahaabalaaH R^ikSaaH = great-mighty, bears; vi caranti = freely, moving.

Here the Kinnaraa-s are another kind of deer and not to be confounded with yaksha, gandharva, kinnaraa celestials.

3.43.13

न च अस्य सदृशो राजन् दृष्ट पूर्वो मृगः मया |
तेजसा क्षमया दीप्त्या यथा अयम् मृग सत्तमः ॥

"As to how this extraordinary deer is appearing, oh, king, by way of its brilliance, tameness, or by the lustre of its skin, I have not so far seen any coequal to this.

raajan = oh, king; ayam mR^iga sattamaH = this, deer, the extraordinary one; yathaa = as to how it is appearing; tejasaa kSamayaa diiptyaa = by brilliance, by meekness [tameness,] by lustre [of skin]; asya sadR^ishaH mR^igaH = its, coequal, deer; mayaa na dR^iSTa puurvaH = by me, not seen, earlier - so far.

3.43.14

नाना वर्ण विचित्र अंगो रत्न भूतो मम अग्रतः |
द्योतयन् वनम् अव्यग्रम् शोभते शशि संनिभः ॥

"Diversely coloured, amazingly limbed, and spotted with gemlike dapples it is shining forth like a deer that is completely gemmy, and while nonchalantly moving before me it is enlivening the forest like the moon.

naanaa varNa vicitra angaH = diversely, coloured, amazingly, limbed; ratna bindu samaacitaH = gemlike, dapples, dappled with; ratna bhuutaH = gemmed, completely; shashi sannibhaH = moon, like - in shine; a vyagram = not, hurriedly - nonchalantly; vanam dyotayan = forest, livening up; mama agrataH = my, before; shobhate = shining forth.

3.43.15

अहो रूपम् अहो लक्ष्मीः स्वर संपत् च शोभना |
मृगो अद्भुतो विचित्रांगो हृदयम् हरति इव मे ॥

"Ah, what a form, ah, what a brilliance, what a beautiful bleat! This amazingly limbed deer is wonderful, and this is stealing my heart, as it were.

aho ruupam aho lakSmiiH = ah, [what a] form, ah, [what a] brilliance; svara sampat ca shobhanaa = tonal, quality [bleat,] also, is beautiful; adbhutaH = wonderful; vicitra angaH mR^igaH = amazingly, limbed, deer; me hR^idayam harati iva = my, heart, stealing, as it were.

3.43.16

यदि ग्रहणम् अभ्येति जीवन् एव मृगः तव |
आश्चर्य भूतम् भवति विस्मयम् जनयिष्यति ॥

"It will be surprising if this deer draws into your capture alive and well, as it creates astonishment to one and all.

mR^igaH = deer; jiivan eva = while living [alive and well]; tava grahaNam abhyeti yadi = your, capture, draws in, if; aashcarya bhuutam bhavati = surprise, causing, it will be; vismayam janayiSyati = astonishment, creates.

3.43.17

समाप्त वन वासानाम् राज्य स्थानाम् च नः पुनः |
अंतःपुरे विभूषार्थो मृग एष भविष्यति ॥

"When we return to kingdom on completing our dwelling in forest this deer becomes a masterpiece in palace-chambers for us.

eSa mR^igaH = this, deer; samaapta vana vaasaanaam = for us - on completing, forest, dwelling; punaH raajya sthaanaam ca = again, in kingdom, when [we will be] staying, also; naH = for us; antaHpure vibhuuSa arthaH = in palace-chambers, decoration, for the sake of - as a masterpiece; bhaviSyati = it becomes.

3.43.18

भरतस्य आर्यपुत्रस्य श्वश्रूणाम् मम च प्रभो |
मृग रूपम् इदम् दिव्यम् विस्मयम् जनयिष्यति ॥

"Oh, lord, the form of this deer creates an excellent jubilation to Bharata, to you the son of the nobleman, to my mothers-in-law, and also to me in palace-chambers.

prabho = oh, lord; idam mR^iga ruupam = this, deer's, form; bharatasya = to Bharata; aaryaputrasya = to son of nobleman [you, Rama]; shvashruuNaam = to mothers-in-law; mama ca = to me, also; divyam vismayam janayiSyati = excellent, astonishment [jubilation,] creates.

3.43.19

जीवन् न यदि ते अभ्येति ग्रहणम् मृग सत्तमः |
अजिनम् नरशार्दूल रुचिरम् तु भविष्यति ॥

"Else if that best deer does not come into you capture while alive, oh tigerly-man, at the least its gorgeous deerskin will be remnant of it.

nara shaarduula = oh, tigerly-man; mR^iga sattamaH = deer, the best; jiivan = while living; te grahaNam na abhyeti yadi = into your, capture, no, comes into, else if; ruciram ajinam tu bhaviSyati = beautiful, deerskin, on its part, will be there - will be remnant with us.

3.43.20

निहतस्य अस्य सत्त्वस्य जांबूनदमय त्वचि |
शष्प बृस्याम् विनीतायाम् इच्छामि अहम् उपासितुम् ॥

"I wish to sit along with you on its golden deerskin, overlaying it on a seat of tender darbha grass-blades, in case the deer is felled.

shaSpa bR^isyaam = tender darbha grass-blades, on seat of; viniitaayaam = overlaid; nihatasya asya sattvasya = killed, that, being's - of that killed deer; jaambuunadamaya tvaci = in golden, skin - on the deerskin; upa aasitum = nearby [along with you,] to sit; aham icChaami = I, wish to.

The seat of those that are under a vow is called bR^isii, vratiinaam aasanam bR^isii, ajina, carma, kR^ittiH : amara kosha 'A seat covered with darbha, the sacred grass, [and if available] a deerskin thereon.'

3.43.21

कामवृत्तम् इदम् रौद्रम् स्त्रीणाम् असदृशम् मतम् |
वपुषा तु अस्य सत्त्वस्य विस्मयो जनितो मम ॥

"Tradition says that this sort of unruly self-seeking is unbefitting to women, yet that deer's beautiful body is inducing curiosity in me." Seetha said so to Rama and remained waiting for his reply.

raudram = unruly [nagging]; idam kaama vR^ittam = this sort of, independent behaviour - self-seeking; striiNaam = to women; a sadR^isham = not, befitting; matam = tradition says so; tu = but; asya sattvasya = its, that being's; vapuSaa = by beautiful body; mama vismayaH janitaH = to me, astonishment - curiosity, is induced.

Seetha talked only this much and left the fulfilment of her indent to the discretion of Rama. There is neither demand nor compulsion to bring the deer in her talk. But we usually hear the telltale stories, bringing from some other texts, which say that Seetha pestered, nagged, and harassed Rama to get this deer. But nothing of that sort is evident from the dialogue given to her by Valmiki. She started to ask Rama with a suchiH smitaH 'a white smile, i.e., a toothy smile or a simpering smile' that too to deride the security guard, namely Lakshmana. These security personnel all over the world and in all situations and always forewarn the secured, and on the other hand, it is customary to the secured person to jump off the cordon of security, disdainful of the security measures. After all, human nature wants a free living. Thus, when Seetha is trying to jump off the cordon of security laid by Lakshmana, commentators say that she is said to have smiled scornfully. lakshmaNa vaakya shravaNa janita kopaa siitaa raamam eva aaha - dk 'with the anger generated on listening Lakshmana's words, Seetha spoke to Rama,' Whether Seetha is with kopa 'anger' or not, it is unsaid in the text.

3.43.22

तेन कांचन रोम्णा तु मणि प्रवर शृंगिणा |
तरुण आदित्य वर्णेन नक्षत्र पथ वर्चसा ॥बभूव राघवस्य
अपि मनो विस्मयम् आगतम् |

As for that deer's horns they vie with excellent sapphires, its golden coat with the glitter of tender sun, and its ambience with silver spots on coat with a milk way containing twinkling stars, and by that reason even Raghava's heart is awestruck when he saw it. [3-43-22, 23a]

22, 23a. kaancana romNaa [ruupeNa] = by its, golden, hair [golden coat]; maNi pravara shR^ingiNaa = which has - sapphirine, excellent, horns; taruNa aaditya varNena = tender, sun, in hue - complexion; nakSatra patha varcasaa = stars, pathway [milky way,] having resplendence - ambience; tena tu = by that reason, on its part; raaghavasya manaH api = Raghava's, heart, even; vismayam aagatam babhuuva = awe, came over [struck,] it became.

According to this original text, Rama is more lured by the Golden Deer than Seetha, whereas later legends made Seetha a scapegoat. Rama too did not fancifully come under the lure but he got his own logistics to fall after the deer, which we come across in the following speeches of Rama. The word api 'even,' is a normal metrical filler at most times, but assumes importance at times. Here Rama is the all knowing and all deciding personality as depicted until now, and 'even' he is lured by the deer, say Maareecha's supernal trickery.

3.43.23

एवम् सीता वचः श्रुत्वा दृष्ट्वा च मृगम् अद्भुतम् ॥लोबितः तेन रूपेण सीताया च प्रचोदितः |
उवाच राघवो हृष्टो भ्रातरम् लक्ष्मणम् वचः ॥

In this way, hearing the words of Seetha and observing that wondrous deer Raghava is also amused by its form, and even motivated by Seetha in fetching it, he delightedly spoke this word to his brother Lakshmana. [3-43-23b, 24]

23b, 24. raaghavaH = Raghava; evam siitaa vacaH shrutvaa = in this way, Seetha's, words, on hearing; adbhutam [tam] mR^igam dR^iSTvaa ca = wondrous one, [that] deer, having observed, also; tena ruupeNa lobitaH = by its, form, lured - amused; siitaayaaH ca pracoditaH = by Seetha, even, motivated; hR^iSTaH = delightedly; bhraataram lakSmaNam vacaH uvaaca = to brother, Lakshmana, word, spoke.

When Seetha placed her indent before Rama, Rama is speaking to Lakshmana, only to allow us to listen his strategy in going after the deer. atra mR^igayaa vyasana doShaan jaanan api raamo - lobhitaH ten ruupeNa - iti anayo uktayaa mahaa purusaanatra mR^igayaa vyasana doSaan jaanan api raamo - lobhitaH ten ruupeNa - iti anayo uktayaa mahaa puru//saanaam api bhavati vyasana anuruupatayaa buddhi vyaamoho bhavati iti suucitam - dk -

'here knowing well about the blemishes of hunting games, Rama is lured, ambitioned, hankered after etc. By these words it is suggested that even great people are beguiled for their inclination in such matters - Dharmaakuutam;

asambhave hemamayasya jantoH tathaa api raamo lulubhe mR^igaaya | sabhaa parva - bhaarata - raamo hema mR^igam na vetti - - - dyuute bhraatR^i catuSTayam ca mahiSiim dharmaatmajo dattavaan | praayaH sat puruSo hi anartha samaye buddhyaa parityajyate - - praaciinaa

'even if it is impossible to have a golden deer, Rama is lured by it for his hunting game' Maha Bharata, sabhaa parva ; 'Rama, unable to distinguish illusory deer [went after it...] Yudhistar staked all his four brothers and his queen [in dice game...] thus even great people at inopportune times loose their brains,' an ancient saying.

3.43.25

पश्य लक्ष्मण वैदेह्याः स्पृहाम् उल्लसिताम् इमाम् |
रूप श्रेष्ठतया हि एष मृगो अद्य न भविष्यति ॥न वने नंदनोद्देशे न चैत्ररथ संश्रये |
कुतः पृथिव्याम् सौमित्रे यो अस्य कश्चित् समो मृगः ॥

"Lakshmana, behold this enthusiastic delight of Vaidehi. Oh, Soumitri, presently no other deer indeed with such an excellent form exists in this forest. Or else, does it exist in Nandana Gardens of Indra

• no, it cannot be there; in the adjoins of Caitraratha Gardens of Kubera - no, it will not be there, then how can there be some deer on earth which is similar to this!

lakSmaNa = Lakshmana; vaidehyaaH ullasitaam imaam spR^ihaam pashya = Vaidehi's, enthused, this, delight, you see; saumitre = oh, Soumitri; adya ruupa shreSThatayaa hi = presently, by form's, by excellence, for sure; eSaH mR^igaH = such a sort of, [other] deer; vane = forest; na bhaviSyati = does not, exist; nandana uddeshe = in Nandana, places [gardens of Indra]; na = will not be there; caitraratha samshraye = in Caitraratha, adjoins of [of Kubera]; na = will not be there; yaH asya samaH = which, to it, similar - deer; kashcit mR^igaH = some, deer; pR^ithivyaam kutaH = on earth, how - how can there be.

3.43.27

प्रतिलोम अनुलोमाः च रुचिरा रोम राजयः |
शोभन्ते मृगम् आश्रित्य चित्राः कनक बिन्दुभिः ॥

"Amazing are its hairlines with hair upturned at some places and down-turned at other, and the golden spots embedded on the coat of the deer are glittery.

prati loma = upturned, hair; anu lomaaH ca = down-turned, hair, also; ruciraaH kanaka bindubhiH = with charming, golden, spots; citraaH roma raajayaH = amazing, hair, lines; mR^igam aashritya shobhante = deer, abiding - embedded [on coat of deer,] are glittery.

3.43.28

पश्य अस्य जृंभमाणस्य दीप्ताम् अग्नि शिखोपमाम् |
जिह्वाम् मुखात् निःसरंतीम् मेघात् इव शत ह्रदाम् ॥

"See at its tongue that is exserting from its mouth while it is yawning, which is similar to the flaring tongue of fire and to the lightning from a cloud.

jR^imbhamaaNasya asya mukhaat = while yawning, from its, from mouth; niH sarantiim = from mouth, out, flowing - exserting; diiptaam agni shikha upamaam jihvaam = flaring, fire, crests - tongue of fire, similar, at tongue; meghaat = from cloud; shata hradaam = in hundred ways, which is flowing - lightning; iva = as with; pashya = you see.

3.43.29

मसार गल्वर्क मुखः शंख मुक्ता निभ उदरः |
कस्य नाम अनिरूप्यः असौ न मनो लोभयेत् मृगः ॥

"Its face is like a mug made up of sapphires, its paunch is pearly and conchoidal, and whose heart is it that will not lured for this deer with an inexplicable beauty.

masaaraH = sapphirine; gallarkaH = caSaka = mug-like, beaker-like; mukhaH = face; shankha muktaa nibha udaraH = conch, pearl, in shine, paunch; a niruupyaH = not, demonstrable inexplicable [its beauty]; asau mR^igaH = that, deer; kasya naama manaH na lobhayet = whose, in name, heart, not, lures.

3.43.30

कस्य रूपम् इदम् दृष्ट्वा जांबूनदमय प्रभम् |
नाना रत्नमयम् दिव्यम् न मनो विस्मयम् व्रजेत् ॥

"On seeing at this astounding look of the deer which is golden in glitter and bejewelled numerously as it were, whose heart is it that will not be transported into astonishment.

jaambuu nadamaya prabham = golden, in glitter; naanaa ratnamayam = numerously, bejewelled - as it were; divyam = astounding; idam ruupam dR^iSTvaa = this, look, on seeing; kasya manaH vismayam na vrajet = whose, mind, into astonishment, not, transported.

3.43.31

मांस हेतोः अपि मृगान् विहारार्थम् च धन्विनः |
घ्नन्ति लक्ष्मण राजानो मृगयायाम् महावने ॥

"Kings pursuing games of hunting in great forests, oh, Lakshmana, will be felling deer either for the sake of flesh, or just for the purpose of sporting archery.

lakSmaNa = oh, Lakshmana; raajaanaH mahaa vane mR^igayaayaam = kings, in great, forests, in games of hunting; maamsa hetoH api = flesh, for the sake of, even; dhanvinaH [dhanvanaH] = archers [of bows, or, to use bows in sport, archery]; vihaara artham ca = sporting, for purpose of, also; mR^igaan ghnanti = deer, they kill.

3.43.32

धनानि व्यवसायेन विचीयन्ते महावने |
धातवो विविधाः च अपि मणि रत्न सुवर्णिनः ॥

"And exerting themselves in great forests they by far amass forest produce, ores, jewels, gemstones and the gravel of gold.

mahaavane = in great-forests; vyavasaayena = exerting themselves; dhanaani = riches [forest produce]; maNi ratna suvarNinaH = jewels, gemstones, gold containing [gold gravel]; vividhaaH dhaatavaH ca api = ores, many, also, even; vi ciiyante = by far, they will be amassing.

'And this deer is also the produce of this forest, as such hunting this for taming or tanning is befitting to us, as we are princes.' One should not 'exert oneself,' or 'amass' forest produce even if he is a king, but collect it casually without looting it.

3.43.33

तत् सारम् अखिलम् नॄणाम् धनम् निचय वर्धनम् |
मनसा चिन्तितम् सर्वम् यथा शुक्रस्य लक्ष्मण ॥

"Everything of that wealth from forest produce will be filling the treasuries of kings, like the speculated objects filling the entire treasury of Shukra just by his thinking of them in his mind.

lakSmaNa = oh, Lakshmana; akhilam tat saaram = all, that, the best; dhanam = wealth [forest produce]; nR^INaam = for humanly kings; manasaa cintitam = in mind, that which is thought; sarvam = everything; shukrasya yathaa = Shukra's, as with; nicaya vardhanam = treasury-filling.

Whatever object Shukra thinks wilfully, it becomes a reality, filling his treasury. So also, whatever objects the kings desire they come to reality through forest produce. This is a puranic/ legendary saying which Rama is quoting.

Or, as contained in Maha Bharata, Udyoga Parva, Suparna-Narada discourse: manuShyebhya samaadatte shukraH cintaa aarjitam dhanam 'the pipedreams, [the unattainable or fanciful hopes or schemes,] of people fill up the coffers of Shukra.'

Or, dhaninaam kosha vardhanam dhanam saaram 'for rich people [like kings, merchants,] coffer, filling, wealth, i.e., the forest produce is the best.' 'The forest produce is the best wealth for enriching the coffers of the kings for maintenance of kingdom, and for other rich people it is for trade etc.' Hence, this deer, or its deerskin is saaram 'an excellent gift' to be taken to Ayodhya on our return.' Rama's saying is interpreted in this way giving a high priority to forest produce.

3.43.34

अर्थी येन अर्थ कृत्येन संव्रजति अविचारयन् |
तम् अर्थम् अर्थ शास्त्रज्ञः प्राहुः अर्थ्याः च लक्ष्मण
॥

"The financial experts and the other financially well-off people say that with which aspirational activity an aspirant unhesitatingly scurries and achieves it, that achieved target alone is lauded to be worthwhile, or, as real wealth.

lakSmaNa = oh, Lakshmana; arthii = an aspirant; yena artha kR^ityena = by which, aspirational, activity; a vicaarayan = without, discrimination [unhesitatingly]; sam vrajati = verily, scurries for; tam = that alone - that target; artha shaastraGYaH = finance, science, knowers of - financial experts; arthyaaH = who have reaped riches, financially-well people; ca = they too; artham = that is the worthwhile - wealth; pra ahuH = they - well, say, well-said - lauded by them.

To support his argument that bringing the Golden Deer shall not become a pipedream but it shall occur in reality, Rama is substantiating with this statement. This is called apuurva vastu sekaraNa 'collection of valuable objects' which is a fashion to anyone, especially to kings. Then Lakshmana may further insist 'even then you shall not go, it is a fanciful deer/demon,' for which Rama is saying 'getting the un-gettable itself is worthwhile.'

3.43.35

एतस्य मृग रत्नस्य परार्ध्ये कांचन त्वचि |
उपवेक्ष्यति वैदेही मया सह सुमध्यमा ॥

"This comely Vaidehi will be sitting on that invaluable golden skin of that gem of a deer along with me.

su madhyamaa = well, waisted one - comely Seetha; vaidehii = Vaidehi; etasya mR^iga ratnasya = that this [such a,], deer, gem of a; paraardhye kaancana tvaci = on invaluable, golden, skin; mayaa saha = me, along with; upa vekSyati [upa vishST] = nearby, will be sitting.

Rama is not primarily bothered to tame the Golden Deer by declaring about its skin and its usage at this juncture. This skin alone is the 'laudable wealth' 'worthwhile object' and a 'masterpiece.'

3.43.36

न कादली न प्रियकी न प्रवेणी न च अविकी |
भवेत् एतस्य सदृशी स्पर्शनेन इति मे मतिः ॥

"I think the skin of Kadali deer, or of Priyaki deer, or of Praveni deer, or as a matter of fact the skins of best breed of deer or sheep will not be match to the deerskin of this deer, insofar as the soft-touch is concerned.

sparshanena = by way of [soft-] touch of skin - now assessed by seeing; kaadalii = Kadali's skin - variety of deer; etasya sadR^ishii na bhavet = to this, matching, not, it becomes; priyakii = Priyaki's skin; na = not; praveNii = Praveni's skin; na = not; avikii = Avi's skin -a breed of sheep; na = not; iti me matiH = thus, is my, thinking.

Kadali, Priaki and Avi are the names of breed of deer that yield best deerskins. It is said in amara kosha: kadalii kandalii ciinaH ca camuuru priyakaH; amii ajina yonayaH; avayaH shaila meSa arka Kadali is the deer with white stripes on its neck that lives in a big burrows. Priyaki will have thick brown and black hair and these yield the best and soft deerskin for sitting. AviH is the sheep in breed. The word Praveni may perhaps not of a breed of deer as said in amara kosha: aiNeya meNyaaH carmaadyameNaH aiNam ubhe triSu Thus it conveys the meaning aiNeya, the best deer belonging to doe, and aiNa, belonging to buck. Some take this praveNi as a separate breed whose dictionary meaning is completely different than that of deer.

3.43.37

एष चैव मृगः श्रीमान् यः च दिव्यो नभः चरः |
उभौ एतौ मृगौ दिव्यौ तारामृग महीमृगौ ॥

"Only two divine deer are there, this magnificent deer on earth, and the other that moves in skies remaining in stellar region.

shriimaan eSa mR^igaH ca eva = magnificent one, this, deer, also, thus; nabhaH caraH = in sky, moving [deer]; yaH ca divyaH = which, also, best one; is there, that one; divyau etau = divine, these two; taaraa mR^iga = in stars, deer - in stellar region, i.e., in Orion or in moon; mahii mR^igau = on earth, deer; ubhau mR^igau = [only these] two, [are the divine] deer.

The deer in skies is taken in two ways; one, the deer in the moon and the other, the Orion constellation, mR^iga shiirSa, mR^iga shira 'deer, as its head,' i.e., the deer-like stars in the head of Orion, where East takes this Orion as the 'hunted' and West takes it as the 'hunter', in which 'hunting' is common. And Rama wants to hunt down the reality of the deer. But Lakshmana may still insist saying, 'maybe, only these two deer are the unavailable objects. We cannot leap up to skies to catch hold of those deer-like stars, or the deer in the moon. Equally this tricky deer on earth is uncatchable. Thereby getting its skin is also that dreamy.' For this Rama explains his duty in his next course of action, viz., killing the demon.

3.43.38

यदि वा अयम् तथा यत् माम् भवेत् वदसि लक्ष्मण |
माया एषा राक्षसस्य इति कर्तव्यो अस्य वधो मया ॥

"You are telling me that 'this is the wizardry of the demon.' Even then, Lakshmana, if this results in that way as a demon's wizardry, my duty also results in the elimination of that deer.

lakSmaNa = oh, Lakshmana; eSaa raakSasasya maayaa iti = this is, demon's, wizardry, thus; maam yat vadasi = to me, what, you told; tathaa ayam bhavet = that way, this, results in, [wizardry of demon]; yadi vaa = if, else - even then - if he is a demon; mayaa asya vadhaH kartavyaH [bhavet] = by me, its [deer/ demon's,] killing, is the duty [that results in; ellipses : if this deer happens to be Maareecha, he is eliminable, from verse 40.

3.43.39

एतेन हि नृशंसेन मारीचेन अकृत आत्मना |
वने विचरता पूर्वम् हिंसिता मुनि पुंगवाः ॥

"If this deer is Maareecha, this heinous and vicious-souled demon has indeed tortured many eminent sages earlier when was on the prowl in the forests, thus he is eliminable.

[yadi = if this is Maareecha, by him]; nR^ishamsena = by heinous one; akR^ita aatmanaa hi = by vicious, souled one, indeed; vane vicarataa = in forest, on the prowl; etena maariicena = by such, Maareecha; puurvam muni pungavaaH himsitaaH = earlier, sages, eminent, are tortured.

3.43.40

उत्थाय बहवो अनेन मृगयायाम् जनाधिपाः |
निहताः परम इष्वासाः तस्मात् वध्यः तु अयम् मृगः ॥

"He rebelliously killed many kings who are excellent archers while they were in hunting games, at least for that reason this bestial monster is eradicable.

anena = by him; utthaaya = uprising [rising against, rebelliously]; mR^igayaayaam = in game of hunting; bahavaH parama iSvaasaaH = many, excellent, bow wielders [archers]; janaadhipaaH = kings; nihataaH = were killed; tasmaat tu = for that reason, at least; ayam mR^igaH vadhyaH = this, deer/beast, is eradicable.

The last word in second foot mR^iga is also identifiable with 'beast' thus a bestial monster.

3.43.41

पुरस्तात् इह वातापिः परिभूय तपस्विनः |
उदरस्थो द्विजान् हन्ति स्व गर्भो अश्वतरीम् इव ॥

"Demon Vaataapi who held ascetics in contempt was here earlier, and staying in the stomachs of Brahmans he used to come out by ripping their stomachs open and thus he was killing Brahmans, like a mare-calf killing its own mother at its time of birth by ripping the womb of its own mother.

purastaat iha vaataapiH = earlier, here, Vaataapi [demon]; tapasvinaH paribhuuya = holding in contempt, ascetics; udara sthaH = in stomach, staying; ashvatariim = of a mare; sva garbhaH iva = one's own, womb, [mother's,] as with; dvijaan hanti = Brahmans, he used to kill.

The legend of Vaataapi is said in detail in chapter 11 of this Aranya Kanda when Rama and others were going to Agastya's hermitage.

3.43.42

स कदाचित् चिरात् लोभात् आससाद महामुनिम् |
अगस्त्यम् तेजसा युक्तम् भक्ष्यः तस्य बभूव ह ॥

"On one occasion after some time, that Vaataapi avariciously obtained that great-saint and the one who is endowed with effulgent, namely Agastya, as an eatable, but actually that demon has became an eatable to the sage.

saH = he Vaataapi; ciraat = after some time; kadaacit = on one occasion; lobhaat = avariciously; tejasaa yuktam = effulgence, one endowed with; mahaa munim agastyam = great-saint Agastya; aasasaada = obtained; tasya = to him, to Agastya; bhakSyaH babhuuva = an eatable, he became - demon became; ha = actually.

3.43.43

समुत्थाने च तत् रूपम् कर्तु कामम् समीक्ष्य तम् |
उत्स्मयित्वा तु भगवान् वातापिम् इदम् अब्रवीत् ॥

"On observing the demon Vaataapi who is trying to assume his original form of demon in order to come out of his stomach, that godly saint Agastya spoke this to Vaataapi with a scornful smile.

sam utthaane = in the matter of getting up - demon's coming out from the stomach of the sage; tat ruupam kartu kaamam = that, aspect, [demon's aspect,] to make [when trying to renew demon's form,] when demon was intending to; bhagavaan samiikSya = god - godly saint Agastya, on observing; tam utsmayitvaa tu = him [at demon,] [with a scornful] smile, but; vaataapim idam abraviit = to Vaataapi, this, spoke.

3.43.44

त्वया अविगण्य वातापे परिभूताः च तेजसा |
जीव लोके द्विज श्रेष्ठाः तस्मात् असि जराम् गतः ॥

" 'Oh, Vaataapi, you have irreverently eradicated the best Brahmans in this world owing to your might, therefore I have assimilated you.' So said sage Agastya to Vaataapi.

vaataape = oh, Vaataapi; jiiva loke = somatic, world - on earth, in this world; dvija shreSThaaH = in Brahmans, the best ones; tvayaa = by you; avigaNya = a vi gaNya = not, verily, counting - without taking into account - disregarding irreverently; tejasaa ca = by [your] might, also; pari bhuutaaH = insulted - blasphemed, killed; tasmaat jaraam gataH asi = therefore, into digestion, gone, you are you are digested by me.

3.43.45

तत् एतत् न भवेत् रक्षो वातापिः इव लक्ष्मण |
मत् विधम् यो अतिमन्येत धर्म नित्यम् जितेन्द्रियम् ॥भवेत् हतो अयम् वातापिः अगस्त्येन इव मा गतः |

"Lakshmana, such a demon who is like Vaataapi will not be there any more. He who disregards someone of my kind, who always abides in righteousness and who is self-controlled, such a demon will be eliminated as sage Agastya has eliminated demon Vaataapi, if that demon happens to get at me. [3-43-45, 46a]

45, 46a. lakSmaNa = oh, Lakshmana; vaataapiH iva = Vaataapi, as with; etat tat = this, that - such a; rakSaH = demon - Maareecha; na bhavet = not, will be there; yaH = which - demon; dharma nityam = righteousness, one who is always abiding; jitendriyam = self-controlled one; mat vidham = one who is of my, kind of; him; ati manyeta [ava manyeta] = lowly, regards - disregards; ayam maa gataH = he, me, on getting at [confronting, if he provokes]; agastyena vaataapiH iva = by Agastya, Vaataapi, as with; hataH bhavet = killed, he will be.

3.43.46

इह त्वम् भव संनद्धो यंत्रितो रक्ष मैथिलीम् ॥अस्याम् आयत्तम् अस्माकम् यत् कृत्यम् रघुनंदन
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"Oh, Lakshmana, the descendent of Raghu, you stay here in all preparedness and guard Maithili steadfastly, whatever enterprise of ours is there that is founded in her. [3-43-46b, 47a]

46b, 47a. raghunandana = oh, Raghu's, descendent - Lakshmana; tvam iha sannaddhaH bhava = you, here, preparedly, you be [stay here]; yantritaH maithiliim rakSa = attentively, Maithili, you safeguard; asmaakam yat kR^ityam = = of our, which, enterprise is there; that is; asyaam aayattam = in her, founded.

The first foot 'she is the basis of our mission' is a debated expression. Their mission is to eliminate Ravana. Seetha as Vedavati, an earlier incarnation of Goddess Lakshmi, vows to eliminate Ravana when she comes to earth as Seetha. Then Rama should have said 'look Lakshmana, our task is to kill Ravana, for that Ravana has to kidnap Seetha, and to make that kidnapping possible do not guard her.' Can he say so? Neither Rama, nor any ordinary husband can say so. Then this predictive sentence becomes self-contrary. Contrariwise, taking some concessions of grammar, because most of Ramayana is un-Paninian, Rama is indirectly hinting Lakshmana that something is immanent, because 'after the elimination of demons like Khara, Duushana nothing drastic has happened, but a queer deer has come, and thus something may now happen.' Then, if this asyaam is given to kartavyam 'the enterprise' as tasmin then the connection is: asmaakam yat kR^ityam asyaam [tasmin] aayattam asaama 'for us, which, enterprise is there, in that, circumspect, we shall be' 'Which enterprise is there for us individually, in that we both shall conduct separately and circumspectly, and you do your job of guarding Seetha and I mine in bringing the deer or its skin, duly eliminating that conjuring demon.' In such a case, the blemish soothsaying or prophesising will not occur to Rama, in saying 'Seetha as the pivotal character is to be kidnapped by Ravana' etc. In fact, Rama is the person who is more beguiled by the deer.

3.43.47

अहम् एनम् वधिष्यामि ग्रहीष्यामि अथवा मृगम् ॥यावत् गच्छामि सौमित्रे मृगम् आनयितुम् द्रुतम्
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"I wish to catch this deer, Soumitri, if not I will kill it, and I will be going forthwith to fetch the deer. [3-43-47b, 48a]

47b, 48a. saumitre = oh, Soumitri; aham enam mR^igam grahiiSyaami = I wish to catch, I, this, deer, athavaa = if not; vadhiSyaami = wish to kill; mR^igam aanayitum = deer, to fetch; drutam = forthwith; yaavat gacChaami = I will go.

3.43.48

पश्य लक्ष्मण वैदेहीम् मृग त्वचि गताम् स्पृहाम् ॥त्वचा प्रधानया हि एष मृगो अद्य न भविष्यति
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"Lakshmana, see how Vaidehi's percept is overtaken by deerskin. Indeed by the strangeness of its skin that deer must be a mysterious being, hence, it will not survive now.

48b, 49a. lakSmaNa = oh, Lakshmana; mR^iga tvaci gataam spR^ihaam = on deer, skin, reached [overtaken by,] one with such a percept; vaidehiim pashya = at Vaidehi; pradhaanayaa tvacaa hi = = by distinctiveness of [strangeness of,] deerskin, indeed; eSa mR^igaH adya na bhaviSyati = this, deer, now, not, will be there - survives.

3.43.49

अप्रमत्तेन ते भाव्यम् आश्रमस्थेन सीतया ॥यावत् पृषतम् एकेन सायकेन निहन्मि अहम् |
हत्वा
एतत् चर्म च आदाय शीघ्रम् एष्यामि लक्ष्मण ॥

"Oh, Lakshmana, apply yourself vigilantly while staying in hermitage along with Seetha. So soon as I go I will be felling that spotted deer with one arrow and returning quickly. [3-43-49b, 50]

49b, 50. lakSmaNa = oh, Lakshmana; aashramasthena = staying in hermitage; te = to you [by you]; siitayaa = with Seetha; apramattena bhaavyam = vigilantly, think out - apply yourself; pR^iSatam = spotted deer; ekena saayakena = with one, arrow; aham yaavat nihanmi = I will, kill; hatvaa etat carma ca aadaaya = on killing, that, skin, also, on taking; [taavat] shiighram eSyaami = [so soon,] quickly, comeback.

The ambiguity is whether Rama is going for the deer, or deerskin, or for the latent demon. He is going for the deer epically, for the memento of deerskin to Seetha as a hero of the epic, and for the demon in deer, according to mythology.

3.43.51

प्रदक्षिणेन अतिबलेन पक्षिणा
जटायुषा बुद्धिमता च लक्ष्मण |
भव अप्रमत्तः प्रतिगृह्य मैथिलीम्
प्रति क्षणम् सर्वत एव शन्कितः ॥

"Oh, Lakshmana, you be here taking care of Maithili along with the forthright, formidable and fatherly bird Jatayu, and be watchful and suspicious from everywhere and every split-second." Thus Rama spoke to Lakshmana and started to go after the deer

lakSmaNa = oh, Lakshmana; maithiliim = Maithili; prati gR^ihya = well, taking - taking care for; prati kSaNam = every, spilt-second; sarvataH eva = from everywhere, thus; shankitaH = remaining suspicious; pradakSiNena atibalena pakSiNaa = forthright, formidable, with bird; buddhimataa jaTaayuSaa ca = with sagacious [fatherly bird,] with Jatayu, also; a pramattaH = without, laxity - watchfully; bhava = you shall be.

Poor Seetha, she could not romanticise the Golden Deer better than Rama. Then it may be asked 'what is the necessity for Rama to romanticise and compare it to the skyey star-deer and others. Is it for the deer or for the deerskin?' This is the unanswered question. 'It is for the deer alone but not its skin,' said so in reply by some. If it were to be for the deerskin, from the view point of Rama, he could have shot his arrow from where he is standing, which arrow miraculously pierces any terrain, kills the deer, and safely comes back into his quiver, as in the case of showing his prowess to Sugreeva. Otherwise, Rama should have turned down the request of Seetha, as he did in the ninth chapter of this Aranya Kanda, when she was saying: 'where that weapon? Where this forest? Where the principles of Kshatriya? And where is the sageness? All this is inconsistent... By us, let the laws of the land be esteemed...' as at 3-9-27. When kings come into such a sort of allurement, many wise men quote this instance of Rama's going after the deer as a reminder to them, as in Maha Bharata.

"Impossible is the birth of a Golden Deer, even then Rama is lured, if time is perilous, even the best man's brain deranges.'

Fate harasses the faculty, faculty cannot harass the fate, even the cleverest Rama, went after the Golden Deer.

Unborn it was, none has seen yet, nor mentioned about it, such is the mirage of Rama. Parlous time causes perilous percipience.

Hence Rama's going after the deer is for the deerskin, on one count, and for the deer itself, on the other as affirmed by Lakshmana because Lakshmana never says untruth. This Maareecha is recurrently falling after Rama. Once an accident, twice a coincidence, but thrice... a habituation... and it become habitual for Maareecha to dare Rama. Hence, Rama has to do something to Maareecha, permanently.

The other view according to puranic/mythological sayings is that god endows whatever you seek. But that god alone says: 'Seek you will get it, but seek not by the extrinsic values of objects.' This saying has it counterpart at: 'Every one that asketh receiveth; and he that seeketh findeth.' St Matthew, p[Ch. 7, v. 8] The Bible. But 'seek something within the nature, according to your nature... but not the supernatural... for eyes belie the nature of objects...' is the essence here. He/she who seeks beyond means will have to suffer, either by getting it or devoid of it. This is said in innuendo at 3-43-33, that 'the results of pipedreams fill the coffers of Shukra.'

Further, because parlous time has come to Rama and Seetha, epically, providentially, and episodically, Rama has to move away from Seetha. While going after the deer, Rama says much to Lakshmana about the security to Seetha and also informs him that 'she is pivotal to our mission.' He did not say these many farewells when sending Seetha and Lakshmana for hiding in a cave at the time of elimination Khara, Duushana, and the other fourteen thousand demons. At one time Rama spared Maareecha's life in the forest of Tataka while guarding Vishwamitra's ritual, only to cause Maareecha to come now. As such, Rama has to go after Maareecha. Besides, Seetha or Goddess Lakshmi will let none killed in her presence.

इति वाल्मीकि रामायणे आदि
काव्ये अरण्य काण्डे त्रि चत्वारिंशः सर्गः

3.44.1

तथा तु तम् समादिश्य भ्रातरम् रघुनंदनः |
बबन्ध असिम् महातेजा जांबूनदमयः त्सरुम् ॥

Rama, the great-resplendent scion of Raghu, on instructing his brother Lakshmana in that way securely fastened his sword with golden handle to his waist.

mahaatejaa raghu nandanaH = highly resplendent, Raghu's, scion of - Rama; bhraataram tam tathaa = brother, him [Lakshmana,] in that way; sam aadishya = on clearly instructing; jaambuunadamayaH tsarum asim = having golden, handle, sword; ba bandha = securely, tied - at his waist.

3.44.2

ततः त्रि विनतम् चापम् आदाय आत्म विभूषणम् |
आबध्य च कलापौ द्वौ जगाम उदग्र विक्रमः ॥

Rama whose valour is escalating then took his own insignia, the three-way arched bow called kodanDa, and fastened two quivers and proceeded.

tataH = then; udagra [ut agra] vikramaH = one with - up, risen - escalating, valour - Rama; tri vinatam = three-way, bent - arched; aatma vibhuuSaNam = his own, decoration [insignia]; caapam = bow; aadaaya = on taking; dvau kalaapau ca = two, quivers, also; aabadhya = on binding - on back; jagaama = proceeded.

3.44.3

तम् वंचयानो राजेन्द्रम् आपतन्तम् निरीक्ष्य वै |
बभूव अंतर्हितः त्रासात् पुनः संदर्शने अभवत् ॥बद्ध असिः धनुः आदाय प्रदुद्राव यतो मृगः |

On peering at the peerless one among kings, namely Rama, who is indeed coming down on him, that Golden Deer disappeared as if with fear and even to beguile him, and again it came into clear visibility. And Rama speedily spurted to that place from where the Golden Deer has firstly disappeared with securely grit sword and firmly handled bow.

mR^igaH = Golden Deer; aa patantam = who is coming, falling - coming down on it; raaja indram = among kings, peerless one; tam = him, Rama; niriikSya vai = on peering at, indeed; vancayaanaH = to beguile him; traasaat = owing to fear [as if]; antarhitaH babhuuva = disappeared, it became; punaH = again; sam darshane abhavat = in clear visibility, it became; raamaH = Rama; baddha asiH dhanuH aadaaya = [securely] grit, sword, bow, on taking [firmly handled]; yataH mR^igaH = from where, deer [has gone]; [tataH = to that place of disappearance]; pra dudraava = speedily, spurted.

3.44.4

तम् स्म पश्यति रूपेण द्योतमानम् इव अग्रतः ॥अवेक्ष्य अवेक्ष्य धावन्तम् धनुष् पाणिः महावने |
अतिवृत्तम् इषोः पातात् लोभयानम् कदाचन ॥शंकितम् तु समुद् भ्रान्तम् उत्पतन्तम् इव अंबरे |
दृअश्यमानम् अदृश्यम् च वन उद्देशेषु केषुचित् ॥चिन्न अभ्रैः इव संवीतम् शारदम् चन्द्र मण्डलम् |

Rama the wielder of bow kept on beholding that Golden Deer which is observing him over and over and running away into deep of the forest. In the next moment he has seen it right in front of him as though effulgent with its marvellous form. At times he has seen it running away as though to circumvent the fall of arrow, and at times stopping only to tantalise him. Sometimes it appeared to be springing as though to skies in very highly perplexity of wariness. It is disappearing somewhere in the thickets of forest, and it is putting in an appearance elsewhere in those thickets, like the autumnal orb of the moon under the fly front of splintered clouds. [3-44-4b, 5, 6, 7a]

4b, 5, 6, 7a. dhanuS paaNiH = bow, one handling - wielder, Rama; avekSya avekSya = on observing, on observing - deer repeatedly observing the hunter, Rama; mahaavane dhaavantam tam = in deep, forest, running away, that - deer; ruupeNa agrataH = with its [marvellous] form, in forefront; dyotamaanam iva = effulgent, as though; pashyati sma = beholding, he [the hunter] remained - kept on; kadaacana = at times; iSoH paataat = from arrow's, falling of; ati vR^ittam = too far, going [circumventing]; lobhayaanam = while tantalising - Rama; he saw such a deer; shankitam tu = in wariness, but; sam ud bhraantam = very, highly, perplexed; ambare = to skies; ut patantam iva = to upside, falling [springing,] as though; he saw such a deer; chinna abhraiH = with splintered, clouds; samviitam iva = imbricated - overlaid, as if; shaaradam candra maNDalam = autumnal, moon, orb; keSucit vana uddesheSu = somewhere, in forest, thickets; dR^iashyamaanam = is appearing; a dR^ishyam ca = not, appearing, also.

3.44.7

मुहूर्तात् एव ददृशे मुहुर् दूरात् प्रकाशते ॥दर्शन अदर्शनेन एव सः अपाकर्षत राघवम् |
सुदूरम् आश्रमस्य अस्य मारिचो मृगताम् गतः ॥

In a wink Rama could proximately see that Maareecha who transformed himself into the Golden Deer, and again in a flash he appeared distantly. Thus that deer/demon has drawn off Raghava very far from his hermitage in this hide and seek game. [3-44-7b, 8]

7b, 8. mR^igataam gataH = deer-hood, who went into - who is animalised; saH maaricaH = he that, Maareecha; muhuurtaat eva = for a moment, thus - in a wink; [samiipe = close by]; dadR^ishe = seen [by Rama]; muhuH = again; in a flash; duuraat prakaashate = from distance, shone forth - appeared; darshana a darshanena [adarshanaat] eva = by revealing, not, revealing [concealing himself, hide and seek game] only; raaghavam = Raghava is; asya aashramasya = his own, from his hermitage; su duuram = very, far; apa aakarSata = to side, attracted - sidetracked, drawn off.

3.44.9

आसीत् क्रुद्धः तु काकुत्स्थो विवशः तेन मोहितः |
अथ अवतस्थे सुश्रान्तः च्छायाम् आश्रित्य शाद्वले ॥

Rama of Kakutstha is incensed as its form is spellbinding but its capture slippery, and then verily tired as he is he stayed on a pasture taking shelter of a tree shade.

tena [ruupeNa] mohitaH = by its [form,] spellbound, kaakutsthaH tu = Kakutstha, but; vi vashaH = kutuuhala paravashaH = 1]out of, control - slippery, 2] fascinated; kruddhaH = incensed; aasiit = he became - Rama; atha = then; su shraantaH = verily, tired; cChaayaam aashritya shaadvale avatasthe = shade [of tree,] taking shelter, on pasture, he stayed on.

3.44.10

स तम् उन्मादयामास मृगरूपो निशाचर |
मृगैः परिवृतो अथ वन्यैः अदूरात् प्रत्यदृश्यत ॥

Nightwalker Maareecha has further maddened Rama in the guise of Golden Deer by reappearing in his close-by, surrounded with other animals of the forest.

mR^iga ruupaH saH nishaa cara = in guise, he that Maareecha, night-walker; tam unmaadayaamaasa = him - Rama, started to madden; atha = then; vanyaiH mR^igaiH parivR^itaH = of forest, with [other] animals, surrounded; a duuraat pratyadR^ishyata = not, from faraway [close-by,] reappeared.

3.44.11

ग्रहीतु कामम् दृष्ट्वा तम् पुनः एव अभ्यधावत |
तत् क्षणात् एव संत्रासात् पुनर् अंतर्हितो अभवत् ॥

Again on seeing Rama who is stalking his catch that deer ran towards him as though to impress with its guilelessness, and just at that moment it vanished again as if with extreme fear.

grahiitu kaamam = to catch, desirous of - he who is stalking; tam dR^iSTvaa = at him - at Rama on seeing; punaH eva abhyadhaavata = again, thus, [deer] towards [Rama,] ran; tat kshaNaat eva = at that, moment, only; punaH = again; sam traasaat = owing to extreme fear; antarhitaH abhavat = vanished, it became.

3.44.12

पुनर् एव ततो दूरात् वृक्ष खण्डात् विनिःसृतः |
दृष्ट्वा रामो महातेजाः तम् हन्तुम् कृत निश्चयः ॥

Then that deer has again emerged out of the thick of trees, and on spotting it the great-resplendent Rama has firmed up his decision to fell it.

tataH = then; mahaatejaaH raamaH = the great-resplendent one, Rama; punaaH eva = again, thus; duuraat vR^iksha khaNDaat = distantly, from trees, thicket of; vi niH sR^itaH = well, out, emerged - issued forth; tam = it - deer; dR^iSTvaa = on seeing; hantum kR^ita nishcayaH = to kill, firmed up, his decision.

3.44.13

भूयः तु शरम् उद्धृत्य कुपितः तत्र राघवः |
सूर्य रश्मि प्रतीकाशम् ज्वलंतम् अरि मर्दनम् ॥संधाय सुदृढे चापे विकृष्य बलवत् बली |
तम् एव मृगम् उद्दिश्य श्वसंतम् इव पन्नगम् ॥मुमोच ज्वलितम् दीप्तम् अस्त्रम् ब्रह्म विनिर्मितम् |

At that instant Raghava became highly infuriated and unholstered a holocaustic, enemy-subjugating arrow that is similar to the flare of the sun, tautening it on his very sturdy bow that forceful Rama forcefully outstretched the bowstring with arrow targeting the Golden Deer alone, and released that fierily blazing arrow-missile which is carefully created by Brahma and which is hissing like a snake. [3-44-13, 14, 15a]

13, 14, 15a. tatra = at that time; bhuuyaH kupitaH = highly, infuriated; balii raaghavaH = forceful one, Raghava; suurya rashmi pratiikaasham = sun, shine [flare,] similar in shine; jvalantam = holocaustic ari ardanam = enemy, subjugating; sharam uddhR^itya = arrow, bringing up - unholstered; su dR^iDhe caape sandhaaya = very, sturdy, in bow, tautened, taking aim; balavat = forcefully; vi kR^iSya = out, stretched - bowstring; shvasantam pannagam iva = exhaling [hissing,] snake, as with; jvalitam diiptam = fierily, blazing; brahma vinirmitam = by Brahma, carefully, created; astram = missile - arrow; tam mR^igam eva uddishya = that, deer, only, on aiming - on targeting; mumoca = released.

3.44.15

शरीरम् मृग रूपस्य विनिर्भिद्य शरोत्तमः ॥मारीचस्य एव हृदयम् विभेद अशनि संनिभः |

On very profoundly impaling the body of deer's form that superb arrow which is similar to a thunderbolt has severed the heart of Maareecha in the core of deer's body. [3-44-15b, 16a]

15b, 16a. ashani sannibhaH = thunderbolt, similar; shara uttamaH = arrow, the superb; mR^iga ruupasya shariiram = in deer's, form, body; vi nir bhidya = on very, profoundly, impaling; maariicasya hR^idayam eva = Maareecha's, heart, alone; vibheda = severed.

3.44.16

ताल मात्रम् अथ उत्प्लुत्य न्यपतत् स भृश आतुरः ॥व्यनदत् भैरवम् नादम् धरण्याम् अल्प जीवितः |

Then Maareecha is highly frenzied as his lifespan is minimised, blared a blaring shriek, vaulted up to a height of palm-tree, and fell down onto the ground. [3-44-16b, 17a]

16b, 17a. atha = then; saH = he - that Maareecha; bhR^isha aaturaH = highly, frenzied; alpa jiivitaH = minimized, lifespan; bhairavam naadam vyanadat = a blaring, shriek, blared; taala maatram = palm-tree, measure of [height of]; ut plutya = up, vaulted; dharaNyaam nyapatat = onto ground fell down.

3.44.17

म्रियमाणः तु मारीचो जहौ ताम् कृत्रिमाम् तनुम् ॥स्मृत्वा तत् वचनम् रक्षो दध्यौ केन तु लक्ष्मणम् |
इह प्रस्थापयेत् सीता ताम् शून्ये रावणे हरेत् ॥

Maareecha on his part abandoned the body of Golden Deer when he is dying. But remembering the words of Ravana that demon gave a thought, 'how best will Seetha hasten Lakshmana to this place, and how best Ravana can abduct Seetha in a place void of people.' [3-44-17b, 18]

17b, 18. mriyamaaNaH tu maariicaH = when dyeing, on his part, Maareecha; kR^itrimaam taam tanum jahau = artificial, that [deer's,], body, abandoned; rakshaH demon Maareecha; [mriyamaaNaH tu = while dying]; tat vacanam = that, sentence [of Ravana]; smR^itvaa = while remembering; dadhyau = thought of it; siitaa = Seetha; kena lakshmaNam iha prasthaapayet = by what, Lakshmana, will be hastening; shuunye = in a void place; taam raavaNe haret = Ravana, her, will be abducting.

Maareecha would have died without yelling for Lakshmana or Seetha as tutored by Ravana because Maareecha is no real alley of Ravana. But it is said that he 'recollected Ravana's words and thought about it.' What he really thought is the causation of death to that one who caused his own death, namely Ravana. Ravana can do nothing to Maareecha now as Maareecha is breathing his last. Whatever is to be done now it has t become a self-ruinous act to Ravana. Hence, it is better to do as said by Ravana for the elimination of Ravana. So thought Maareecha.

3.44.19

स प्राप्त कालम् अज्ञाय चकार च ततः स्वरम् |
सदृशम् राघवस्य एव हा सीते लक्ष्मण इति च ॥

Perceptive of the time that chanced bearing his death, and wishful of the death of Ravana too, then made a voice that is a soundalike to Raghava's voice and yelled 'ha, Seetha...' also thus 'ha Lakshmana...'

tataH = then; saH = he, Maareecha; praapta kaalam aj~naaya = chanced, time, perceptive of; raaghavasya sadR^isham eva = Raghava's [voice], soundalike, only; haa siite = ha, Seetha; ha lakSmaNa iti ca = Lakshmana, thus, also; svaram cakaara ca = voice, made, also.

3.44.20

तेन मर्मणि निर्विद्धम् शरेण अनुपमेन हि |
मृग रूपम् तु तत् त्यक्त्वा राक्षसम् रूपम् आस्थितः ॥चक्रे स सुमहा कायम् मारीचो जीवितम् त्यजन् |

When Rama's incomparable arrow has indeed shattered his crucial organ, namely the heart, in a downright manner, then Maareecha assumed a very massive physique of a demon, abandoning the form of Golden Deer. [3-44-20, 21a]

20, 21a. saH maariicaH = he, Maareecha; tena = by him - by Rama; an upamena = not, comparable; shareNa = with arrow; marmaNi nir viddham hi; = in crucial [organ, heart,] utterly shattered, indeed; tat mR^iga ruupam tu tyaktvaa = that, deer's, form, but, on abandoning; raakSasam ruupam aasthitaH = demon's, body, on assuming; jiivitam tyajan = life, while forsaking; su mahaa kaayam = very, massive, physique; cakre = done [assumed.]

Though Maareecha assumed the form of a deer he has to retain his heart and brain of a demon. This is the yogic way of para kaaya praveshanam 'entering other bodies.' These assumed artificial bodies do not hold ground in nidraa, surata, maraNa dasheSu 'in sleep, copulation and death states,' where the mind, if distracted to these states, cannot concentrate or hold the body that is assumed by mental powers of yoga. Here no supernal god or deity is involved to grant such a capacity but one's own practise achieves it. Whereas in other case like Ravana, gods have bestowed boons, so he need not practise such yoga etc., as he is blessed to be above these mortal's practises and thus can change his form and can rejoice in any state with that body or form. This is how he abducts Seetha changing his semblances instantaneously.

3.44.21

तम् दृष्ट्वा पतितम् भूमौ राक्षसम् भीम दर्शनम् ॥रामो रुधिर सिक्त अंगम् चेष्टमानम् महीतले |
जगाम मनसा सीताम् लक्ष्मणस्य वचः स्मरन् ॥

On seeing that demon with a fiendish look, who has fallen to earth with limbs steeped in blood, and who is weltering on the surface of earth, Rama emotionally took flight to Seetha reminiscing Lakshmana's words. [3-44-21b, 22]

21b, 22. raamaH = Rama; bhuumau patitam = on earth, fallen; bhiima darshanam = fiendish, in look; rudhira sikta angam = in blood, steeped, with limbs; mahiitale ceSTamaanam = on earth's plane, weltering; tam raakSasam dR^iSTvaa = at him, demon, on seeing; lakSmaNasya vacaH smaran = Lakshmana's, words, reminiscing; siitaam manasaa jagaama = to Seetha, by heart, went - emotionally took flight to Seetha.

3.44.23

मारीचस्य तु माय एषा पूर्व उक्तम् लक्ष्मणेन तु |
तत् तदा हि अभवत् च अद्य मारीचो अयम् मया हतः ॥

"This is the trickery of Maareecha which Lakshmana vouchsafed earlier, that has indeed happened in that way alone, and the one whom I have killed now is none other than Maareecha.

eSaa maariicasya tu maaya = this is, Maareecha's, but, trickery; lakshmaNena puurva uktam tu = by Lakshmana, earlier, vouchsafed, but; tat tadaa abhavat hi = that, that way, happened, indeed; adya mayaa hataH = now, by me, [who is] killed; ayam maariicaH = he is, Maareecha.

3.44.24

हा सीते लक्ष्मण इति एवम् आक्रुश्य तु महा स्वनम् |
ममार राक्षसः सो अयम् श्रुत्वा सीता कथम् भवेत् ॥लक्ष्मणः च महाबाहुः काम् अवस्थाम् गमिष्यति |
इति संचिन्त्य धर्माअत्मा रामो हृष्ट तनू रुहः ॥

"This demon died while crying out with a blatant voice 'ha, Seetha... ha, Lakshmana...' And on hearing this how Seetha will be? And what will be the plight of dextrous Lakshmana?" Thus on thinking over them that righteous-souled Rama remained in a hair-raising predicament.

saH = he; ayam = this; raakSasaH = demon; haa siite = ha, Seetha; lakSmaNa iti evam tu = Lakshmana, thus, that way, but; mahaa svanam aakrushya = with blatant, voice, crying out; mamaara = dead; shrutvaa siitaa katham bhavet = on hearing, Seetha, how, she will be; mahaabaahuH lakSmaNaH ca = dextrous one, Lakshmana, also; kaam avasthaam gamiSyati = in which, plight, he enters; so Rama thought; dharmaaatmaa raamaH = righteous-souled, Rama; iti samcintya = thus, on thinking over; hR^iSTa tanuu ruhaH = surprise, body, born [hair, hair-raising, frightened]; [babhuuva = Rama became.]

3.44.26

तत्र रामम् भयम् तीव्रम् आविवेश विषादजम् |
राक्षसम् मृग रूपम् तम् हत्वा श्रुत्वा च तत् स्वनम् ॥

On killing that demon in the form of Golden Deer, and also on hearing his yelling, Rama is ensorcelled with a frantic fear caused by his own gloom.

mR^iga ruupam tam raakSasam hatvaa = in deer's, form, that, demon, on killing; tat svanam shrutvaa ca = his, yelling [of demon,] on hearing, also; tatra = in that matter; raamam = to Rama; viSaada jam tiivram bhayam = by gloom, caused, frantic, fear; aavivesha = ensorcelled.

3.44.27

निहत्य पृषतम् च अन्यम् मांसम् आदाय राघवः |
त्वरमाणो जनस्थानम् ससार अभिमुखः तदा ॥

Raghava then on killing another spotted deer and on taking its flesh, he hurried himself towards Janasthaana.

tadaa = then; raaghavaH = Raghava; anyam = another one; pR^iSatam nihatya ca = spotted deer, on killing, also; maamsam aadaaya = its flesh, on taking; tvaramaaNaH = hurrying himself; janasthaanam abhimukhaH sasaara = to Janasthaana, towards, he drifted, proceeded.

As with any other demon's death Maareecha's death also is eulogised as a merited one and reading or listening this is said to bring merit. Though these results are not said in Ramayana proper, its collateral scripts like skaanda purana, aadhyaatma raamaayaNa etc., say them. For the elimination of Maareecha aadhyaatma raamaayaNa says:

From that body of Maareecha a divine aureole risen while all the world is seeing... that merged into Rama alone, causing very great astonishment... this is the marvel of Rama, nothing else..' So the divine beings thought seeing from heavens, and said 'a Brahman or a demon, or a sinner or meritorious one who cites the name of Rama at the time of leaving his body, he attains the Ultimate Threshold...' Blessing so, the divine beings returned to their abodes on seeing the salvation of Maareecha's soul in Rama.' aadhyaatma raamaayaNa, aranya , seventh sarga/chapter.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चतुः चत्वारिंशः सर्गः

3.45.1

आर्तस्वरम् तु तम् भर्तुः विज्ञाय सदृशम् वने |
उवाच लक्ष्मणम् सीता गच्छ जानीहि राघवम् ॥

On identifying the grievous voice that is identifiable with her husband's voice, Seetha spoke to Lakshmana, "you go at once, and check up on Raghava.'

siitaa = Seetha; vane = in [deep of] forest; bhartuH [svara] = husband's, voice; sadR^isham = identifiable; tam aarta svaram = that, grievous, voice; vij~naaya = on identifying; lakSmaNam uvaaca = to Lakshmana, spoke; gacCha = you go [at once]; raaghavam jaaniihi = about Raghava, you know.

3.45.2

न हि मे जीवितम् स्थाने हृदयम् वा अवतिष्ठते |
क्रोशतः परम आर्तस्य श्रुतः शब्दो मया भृशम् ॥आक्रन्दमानम् तु वने भ्रातरम् त्रातुम् अर्हसि |

"I have heard the loud yelling voice of highly fretful Rama whereby my heart, or my very entity, is not abiding in its place, and it will be apt of you to protect such a brother of yours who is screaming in the forest. [3-45-2, 3a]

2, 3a. bhR^isham kroshataH = loudly, yelling; parama aartasya shabdaH = highly, of a fretful one's [Rama's,] sound [voice]; mayaa shrutaH = by me, heard; me = my; hR^idayam = heart; jiivitam vaa = life, or even; sthaane na avatiSThate hi = in place, not, abiding, indeed; vane aakrandamaanam = in forest, he who is screaming; bhraataram = [such] brother; traatum arhasi = protect, apt of you.

3.45.3

तम् क्षिप्रम् अभिधाव त्वम् भ्रातरम् शरण एषिणम् ॥रक्षसाम् वशम् आपन्नम् सिंहानाम् इव गोवृषम्
|

"He might have come under the subjugation of demons as with a bull coming under the seize of lions, hence, you hurry up so as to near such a brother of yours who is seeking protection." So said Seetha toi Lakshmana. [3-45-3b, 4a]

3b, 4a. simhaanaam = for lions [under seize]; go vR^iSam = bull; iva = as with; rakSasaam vasham aapannam = for demons, subjugation, one who obtained - your brother Rama might have come under; sharaNa eSiNam = protection, he who is seeking; tam bhraataram = such a, to brother; tvam kSipram abhi dhaava = you, quickly, towards [him] run.

3.45.4

न जगाम तथा उक्तः तु भ्रातुः आज्ञाय शासनम् ॥तम् उवाच ततः तत्र क्षुभिता जनक आत्मजा |

Although she spoke a lot to him in this way, Lakshmana on his part has not moved out remembering his brother's order to stay guard to Seetha, and hence that Janaki, the daughter of Janaka, who is already agitated for Rama further spoke to him in the paradox of his not going out of hermitage. [3-45-4b, 5a]

4b, 5a. tathaa = that way; uktaH tu = he who is spoken to by her, [i.e., Lakshmana, though she said a lot to him,] he on his part; bhraatuH shaasanam aaj~naaya = brother's, order [to stay guard to Seetha,] remembering; na jagaama = not, [Lakshmana has not] moved out; tataH = then; kshubhitaa = she who is agitated = for Rama; janaka aatmajaa = Janaka's daughter - Jaanaki; tatra = in that matter - in the paradox of his not going out; tam uvaaca = to him, to Lakshmana, she spoke.

3.45.5

सौमित्रे मित्र रूपेण भ्रातुः त्वम् असि शत्रुवत् ॥यः त्वम् अस्याम् अवस्थायाम् भ्रातरम् न
अभिपद्यसे |

"You are like a foe of your brother in friend's mien, Soumitri, as you are not making a move towards a brother even if he is in an emergency. [3-45-5b, 6a]

5b, 6a. saumitre = oh, Soumitri; yaH tvam = which, you; asyaam avasthaayaam = in such an, exigency; bhraataram = at brother; na abhi padyase = not, towards, going; such as you are; tvam = you; bhraatuH = to brother; shatru vat mitra ruupeNa asi = foe, like, in friend's, mien, you are.

3.45.6

इच्छसि त्वम् विनश्यन्तम् रामम् लक्ष्मण मत् कृते ॥लोभात् तु मत् कृतम् नूनम् न अनुगच्छसि राघवम्
|

"Because of me you wish Rama to be completely destroyed, and only because of your cupidity for me you are not following up on Raghava. It is definite. [3-45-6b, 7a]

6b, 7a. lakSmaNa = oh, Lakshmana; tvam = you; raamam = Rama be; vi nashyantam = completely, destroyed; mat kR^ite = my, sake of - because of me; icChasi = you wish; mat kR^itam = my, sake of - because of me; lobhaat tu = greed for gain - cupidity, only; raaghavam na anugacChasi = Raghava, not, following on; nuunam = definite is that.

The 'real' woman in Seetha is coming out. From now on, she goes on talking unhesitatingly, unilaterally and even abusively because her mind is fuddled with the thought 'some damage is being done to her husband.'

3.45.7

व्यसनम् ते प्रियम् मन्ये स्नेहो भ्रातरि न अस्ति ते ॥तेन तिष्ठसि विस्रब्धः तम् अपश्यन् महाद्युतिम्
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" 'Raghava in direst strait' is the most liked thing to you, thus I deem, as you have no heart for that brother, and as you complacently stay behind even when that great-resplendent Rama is unseen. [3-45-7b, 8a]

7b, 8a. te = to you; vyasanam = dire straits [to Raghava]; priyam manye = most liked, I deem; te bhraatari snehaH na asti = to you, in brother, attachment [heart,] not, is there; tena = as such; mahaa dyutim = to great-resplendent one; tam = him [at Rama]; a pashyan = without, seeing - when he is unseen; vi srabdhaH tiSThasi = without, hurry - complacently, you are staying behind.

3.45.8

किम् हि संशयम् आपन्ने तस्मिन् इह मया भवेत् ॥कर्तव्यम् इह तिष्ठन्त्या यत् प्रधानः त्वम् आगतः
|

"After which helmsman you have come here that Rama is undergoing an uncertainty of life-and-death, as such I indeed wonder what business you have here now in staying with me at this hermitage?" Seetha spoke so to Lakshmana. [3-45-8, 9a]

8-9a. tvam = you; yat pradhaanaH = which [Rama,] as helmsman; iha aagataH = to here, you have come; tasmin [praaNa] samshayam aapanne = that one [that Rama,] [life-and-death,] uncertainty, when he is undergoing; iha tiSThantyaa = now, staying on - at hermitage; to you; mayaa = with me; kim kartavyam bhavet hi = what, business, will be there, I wonder.

3.45.9

एवम् ब्रुवाणम् वैदेहीम् बाष्प शोक समन्वितम् ॥अब्रवीत् लक्ष्मणः त्रस्ताम् सीताम् मृग वधूम्
इव |

Lakshmana spoke to Seetha, the princess from Videha kingdom, who is talking deluged under tears and anguish in that way, as she is fretful like a she-deer. [3-45-9a, 10b]

9b,10a. evam bruvaaNam = this way, who is talking; baaSpa shoka samanvitaam [pari plutaam] = tears, anguish, she who is having them [who is deluged with]; trastaam = to fretful one; mR^iga vadhuum iva = deer, female, like; to such a; vaidehiim siitaam = to princess from Videha kingdom, to Seetha; lakSmaNaH abraviit = Lakshmana, spoke.

3.45.10

पन्नग असुर गन्धर्व देव दानव राक्षसैः ॥अशक्यः तव वैदेही भर्ता जेतुम् न संशयः |

"Oh, Vaidehi, your husband is an impossible one for vincibility by serpents, asura-s, gandharva-s, gods, fiends, demons, no doubt about it.

10b, 11a. vaidehii = oh, Vaidehi; tava bhartaa = your, husband; pannaga asura gandharva deva daanava raakshasaiH = by serpents, asura-s, gandharva-s, gods, fiends, demons; jetum = to be vincible; a shakyaH = not, possible one; na samshayaH = no, doubt.

3.45.11

देवि देव मनुष्येषु गन्धर्वेषु पतत्रिषु ॥राक्षसेषु पिशाचेषु किन्नरेषु मृगेषु च |
दानवेषु
च घोरेषु न स विद्येत शोभने ॥यो रामम् प्रतियुध्येत समरे वासव उपमम् |

"Oh, auspicious one, unmarked is some combatant who can counterattack Rama from among gods, humans, gandharva-s, birds, ogres, kinnaraa-s, beasts, or oh, lady, even from horrendous demons, as Rama vies with Indra in any given war. [3-45-11b, 12, 13a]

11b, 12, 13a. shobhane = oh, auspicious one; devi = oh, lady; samare vaasava upamam raamam = in war, Indra, similar - vies with, Rama; yaH prati yudhyeta = he who, can counter, attacks; saH = such a combatant; deva manuSyeSu = among gods, humans; gandharveSu patatriSu = gandharva-s, birds; raakSaseSu pishaaceSu kinnareSu mR^igeSu ca = among ogres, kinnaraa-s, beasts, also; ghoreSu daanaveSu ca = among horrendous, demons, even; na vidyeta = not, obtainable - unmarked.

3.45.13

अवध्यः समरे रामो न एवम् त्वम् वक्तुम् अर्हसि ॥न त्वाम् अस्मिन् वने हातुम् उत्सहे राघवम्
विना |

"It is inapt of you to talk that way as Rama is inextirpable in a given war, and as for me, I do not venture to abandon you in this forest in the absence of Raghava. [3-45-13b, 14a]

13b, 14a. raamaH samare a vadhyaH = Rama, in war, not, killable - inextirpable; tvam evam vaktum na arhasi = you, to talk, that way, not, apt of you; tvaam raaghavam vinaa = you, Raghava, without; asmin vane haatum = in this, forest, to abandon; na utsahe = not, I venture.

3.45.14

अनिवार्यम् बलम् तस्य बलैः बलवताम् अपि ॥त्रिभिः लोकैः समुदितैः स ईश्वरैः स अमरैः अपि |

"Let the most forceful Crowns with all their military forces, or, all of the gods together with their heads, why they, let all the three worlds put together come mutinously, whether jointly or severally, Rama's prowess is irrestrainable. [3-45, 14b, 15a]

14b, 15a. balavataam balaiH api = of forceful ones [Crowns,] by military forces, even; sa iishvaraiH sa amaraiH api = [headed by] their lords, with, by gods, even; samuditaiH tribhiH lokaiH = coming in insurgency, of three, worlds [collectively]; tasya balam a nivaaryam = his [Rama's,] prowess, not, repressible.

3.45.15

हृदयम् निर्वृतम् ते अस्तु संतापः त्यज्यताम् तव ॥आगमिष्यति ते भर्ता शीघ्रम् हत्वा मृगोत्तमम्
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"Hence, let your heart be diverted and anxiety divested, as your husband will be returning soon on killing that extraordinary deer. [3-45-15b, 16a]

15b-16a. te hR^idayam nirvR^itam astu = your, heart, turn back [be diverted,] let it be; [ayam = this]; tava santaapaH tyajyataam = your, anxiety, be divested; te bhartaa = your, husband; mR^iga uttamam hatvaa = extraordinary, deer, on killing; shiighram aagamiSyati = quickly, will come back.

3.45.16

न सस् तस्य स्वरो व्यक्तम् न कश्चित् अपि दैवतः ॥गन्धर्व नगर प्रख्या माया तस्य च रक्षसः |

"Evidently it is not the voice of Rama, nor that of any other god, but someone mimicked that voice for chicanery, and that must be the illusory voice of that demon Maareecha, similar in effect to the magical city of gandharva-s usually created by magicians in general. [3-45-15b, 16]

16b, 17a. saa tasya svaraH na = that [voice,] his [Rama's,] voice, is not; vyaktam = it is evident; kashcit daivataH api na = of some, gods, even, it is not; kenacit = by someone; maayayaa kR^ita = chicanery, it is made [mimicked voice]; saa = that [voice]; tasya rakSasaH ca = his [Maareecha's,] of demon, alone; gandharva nagara prakhyaa maayaa = celestial, city, similar, magical [city.]

Lakshmana has repeated the word gandharva nagara which he said to Rama. This magic is said as: gandharva nagaram proktam indrajaalam maniiShibhiH 'magic show of showing celestial cities by magicians.'

3.45.17

न्यास भूता असि वैदेहि न्यस्ता मयि महात्मना ॥रामेण त्वम् वरारोहे न त्वाम् त्यक्तुम् इह उत्सहे
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"And you are an entrustment, oh, best lady Vaidehi, as the great-souled Rama has entrusted you in my security, as such I do not dare to leave you off now. [3-45-17, 18a]

17-18a. varaarohe = oh, best lady; vaidehi = oh, Vaidehi; nyaasabhuutaa asi = entrustment, you are; mahaatmanaa raameNa = by great-souled one, by Rama; tvam mayi nyastaa = you, in me [in my security,] are entrusted; iha tvaam tyaktum na utsahe = now, you, to leave, not, I dare.

3.45.18

कृत वैराः च कल्याणि वयम् एतैः निशाचरैः ॥खरस्य निधने देवि जनस्थान वधम् प्रति |

"Oh, gracious lady, we have become the adversaries of these night-walkers insofar as the elimination of Khara and others, and concerning the eradication of Janasthaana. [3-45-18b, 19a]

18b, 19a. kalyaaNi = oh, gracious one; devi = oh, lady; kharasya nidhane = Khara's, in elimination; janasthaana vadham prati = Janasthaana, regarding eradication of, towards; vayam etaiH nishaacaraiH = we are, with these, nigh-walkers; kR^ita vairaaH ca = became, adversaries, also.

3.45.19

राक्षसा विविधा वाचो व्यवहरन्ति महावने ॥हिंसा विहारा वैदेहि न चिन्तयितुम् अर्हसि |

"The demons are the swaggerers in violence in great forests and they will be employing various voices. Therefore Vaidehi, just do not bother about it." Thus Lakshmana advised Seetha. [3-45-18b, 19, 20a]

19b, 20a. vaidehi = oh, Vaidehi; mahaavane = in great forests; himsaa vihaaraaH raakSasaaH = violence, swaggerers in, demons; vividhaa vaacaH vyavaharanti = various, voices, they put to use; cintayitum na arhasi = to bother about it, not, apt of you.

3.45.20

लक्ष्मणेन एवम् उक्ता तु क्रुद्धा संरक्त लोचना ॥अब्रवीत् परुषम् वाक्यम् लक्ष्मणम् सत्य वादिनम्
|

As for Seetha, she became furious on hearing Lakshmana's words of advice, and while her eyes are becoming bloodshot she spoke these rude sentences to that veracious Lakshmana. [3-45-20b, 21a]

20b, 21a. lakSmaNena evam uktaa tu = by Lakshmana, this way, she who is said, on her part; kruddhaa = [Seetha] became furious; samrakta locanaa = with bloodshot, eyes; satya vaadinam lakSmaNam = actuality, advocate of - veracious, to Lakshmana; paruSam vaakyam abraviit = rude, sentence, she spoke.

3.45.21

अनार्य करुणारंभ नृशंस कुल पांसन ॥अहम् तव प्रियम् मन्ये रामस्य व्यसनम् महत् |

"You are a debased one devoid of mercy, thus a dreadful one, and a degrader of your dynasty, and I deem that you derive pleasure from fatal hardship to Rama. [3-45-21b, 22a]

21b, 22. anaaryaH = an aaryaH = not, noble - debased one; a karuNa aarambha = dayaa prasakti rahitaH = mercy, devoid of, starter of; nR^ishamsa = dreadful one; kula paamsana = dynasty, degrader of; raamasya mahat vyasanam = Rama's, fatal, hardship; tava priyam = to you, much liked - you derive pleasure; thus; aham manye = I, deem.

The wording anaaryaH akararuNaarambha= dayaa prasakti rahitaH is as per the text of Govindaraja, while other mms have it as akaarya karaNa aarambha; a kaarya kaaraNa aarambha 'starter for doing an untoward deed.' From Seetha's viewpoint it is 'in wooing brother's wife you are the starter of an untoward deed.'

3.45.22

रामस्य व्यसन्म् दृष्ट्वा तेन एतानि प्रभाषसे ॥न एव चित्रम् सपत्नेषु पापम् लक्ष्मण यत् भवेत्
|
त्वत् विधेषु नृशंसेषु नित्यम् प्रच्छन्न चारिषु ॥

"You are haranguing all these sermons only on noticing hardship to Rama. It is unsurprising that the pitiless ones and rivals of your kind, who always behave in a cloak-and dagger way, will tend to commit deadly sins, Lakshmana, and it is not uncommon. [3-45-22b, 23]

22b, 23. lakSmaNa = oh, Lakshmana; raamasya vyasanm dR^iSTvaa = Rama's, hardship, having seen - on noticing; tena = by that reason [fatality to Rama]; etaani = all these [sermons]; pra bhaaSase = verily speaking [holding forth, haranguing]; nityam = always; pracChanna = concealed - in cloak and dagger way; caariSu = those who are moving ones - conducting themselves; nR^ishamseSu = = regarding pitiless ones; tvat vidheSu = of your, kind; sapatneSu = in rivals [sapatni = also means a co-wife, who is a natural enemy]; paapam bhavet = sin, that exists - they tend to commit sin; [iti] yat = [that which fact is there,] that fact; na citram eva = not, uncommon, in that way - unsurprising.

3.45.24

सुदुष्टः त्वम् वने रामम् एकम् एको अनुगच्छसि |
मम हेतोः प्रतिच्छन्नः प्रयुक्तो भरतेन वा ॥

"You are verily maleficent for you have singly and covertly followed Rama, who started to forests all alone, or instigated by Bharata, only because of me.

su duSTaH = very, maleficent; tvam ekaH = you, singly; prati cChannaH = covertly; mama hetoH = me, because of; bharatena prayuktaH = instigated, by Bharata; vaa = or; ekam raamam = lone one, Rama, [who was coming to forest all alone]; vane anugacChasi = into forest, you followed.

The covert operation of Lakshmana as instantly surmised by Seetha is that, 'when one half-brother Bharata can snatch the kingdom from Rama, you, the other half-brother, can snatch away his wife, hence you have come with covert intentions, on your own, leaving all your kinsfolk. Or, Bharata wanted me too along with the kingdom, so he might have instigated you to fetch me for him, after Rama's death, thus he covertly sent 'you' alone.'

3.45.25

तत् न सिद्ध्यति सौमित्रे तव अपि भरतस्य वा |
कथम् इंदीवर श्यामम् रामम् पद्म निभेक्षणम् ॥उपसंश्रित्य भर्तारम् कामयेयम् पृथक् जनम् |

"Whether this is an intrigue of yours or that of Bharata it is unachievable, Saumitri. How can I long for another commoner when I have put my faith only in the lotus-blue-complexioned and lotus-bright-eyed husband of mine, Rama? [3-45-25, 26a]

25, 26a. saumitre = oh, Soumitri; tava = your; vaa = or that of; bharatasya api = of Bharata, even - whether; tat = that [thought, intrigue]; na siddhyati = not, achievable; padma nibha iikSaNam = lotus, bright, eyed one; indiivara shyaamam = blue-lotus, blue-black one [in complexion]; raamam = such a Rama; bhartaaram = as husband; upa sam shritya = nearby, well, sheltered - dependent on, put my faith only in my husband; pR^ithak janam = another, commoner - person; katham kaamayeyam = how, can I lust after - long for - as husband.

For how shall I, the chosen bride / Of dark-hued Rama, lotus-eyed, / The queen who once called Rama mine, To love of other men decline? - Griffith.

4.5.26

समक्षम् तव सौमित्रे प्राणान् त्यक्ष्यामि असंशयम् ॥रामम् विना क्षणम् अपि न एव जीवामि भू तले
|

"If that comes to that, I will just discard my life in your presence, Soumitri do not mistake it. I do not eke out an existence on this earth even for a moment without Rama." Thus Seetha threatened Lakshmana. [3-45-26b, 27a]

26b, 27a. saumitre = oh, Soumitri; tava samakSam = in your, presence; praaNaan tyakSyaami = lives, I discard if it comes to that; a samshayam = unmistakably; raamam vinaa kSaNam api = Rama, without, a moment, even for; bhuu tale na eva jiivaami = on earth's, surface, not, thus, I live.

3.45.27

इति उक्तः परुषम् वाक्यम् सीतया रोमहर्षणम् ॥अब्रवीत् लक्ष्मणः सीताम् प्रांजलिः विजितेन्द्रियः
|

When that self-mortified Lakshmana is addressed in this way with hair-raising and acerbic words by Seetha, he spoke to her suppliantly adjoining his palm-fold. [3-45-27b, 28a]

27b, 28a. vi jita indriyaH = self-mortified one; lakSmaNaH = Lakshmana; siitayaa = by Seetha; iti = in this way; roma harSaNam = hair, raising ones; paruSam vaakyam = acerbic, words; uktaH = he who is spoken to; praanjaliH siitaam abraviit = with palms-adjoined, to Seetha, he spoke.

3.45.28

उत्तरम् न उत्सहे वक्तुम् दैवतम् भवती मम ॥वाक्यम् अप्रतिरूपम् तु न चित्रम् स्त्रीषु मैथिलि
|
स्वभावः तु एष नारीणाम् एषु लोकेषु दृश्यते ॥

"I do not venture to reply you Maithili, as you are like a deity to me. Women using words that are in a class by themselves is not at all surprising. This sort of bringing stilted words into play is the nature of women and it is obvious in the world. [3-45-28b, 29]

28b, 29. maithili = oh, Maithili; uttaram vaktum na utsahe = reply, to say, not, I venture; bhavatii mama daivatam = you are, to me, a godlike; apratiruupam [a prati ruupam] vaakyam = [not, reflective in form, sentences,] matchless words - words in a class by themselves, unseemly words; striiSu tu = in women, on their part; citram na = surprising, it is not; eSa naariiNaam svabhaavaH tu = this sort of [using grandiloquence,] for womenfolk, is the nature of, on its part; eSu lokeSu dR^ishyate = in this, world, it is obvious.

3.45.30

विमुक्त धर्माः चपलाः तीक्ष्णा भेदकराः स्त्रियः |
न सहे हि ईदृशम् वाक्यम् वैदेही जनक आत्मजे ॥श्रोत्रयोः उभयोः मध्ये तप्त नाराच सन्निभम् |

"Women by their nature are unbound by the etiquette of decency, whimsical, cantankerous and they tend to become the artificers of vicissitudes, and oh, Vaidehi, the daughter of Janaka, indeed unbearable are this kind of words that are much the same as burnt iron arrows thrust in between my two ears. [3-45-30, 31a]

30, 31a. striyaH = women; vimukta dharmaaH = unbound, by rightness - etiquette of decency; capalaaH = whimsical; tiikSNaaH = cantankerous; [svabhaavena = with such a nature]; bheda karaaH = vicissitudes, artificers of; janaka aatmaje vaidehii = Janaka', daughter, oh, Vaidehi; [me = my]; ubhayoH shrotrayoH madhye = both, ears, in between; tapta naaraaca sannibham = burnt, iron arrow, like [words]; iidR^isham vaakyam = this kind of, words; na sahe hi = not, bearable, indeed.

The role of women in bringing alterations in joint families, peaceful histories or even in transcending legends is evident in every culture. mahaanto api hi bhidyante striibhiH adbhiH iva acalaaH | kaamandaka

• lavaNa jalaantaa nadyaH strii bhedaantaani bandhu hR^idayaani | praaciina smR^iti - dk - 'They, the women, may be great beings but they tear asunder hearts, like oceans tearing great mountains.' Lakshmana is not eye-to-eye with Seetha and he is going on listening all her accusations with his two ears. And in between his two ears his conscience is there which is not permitting him to tolerate these words, yet he is tolerating.

3.45.31

उपशृण्वंतु मे सर्वे साक्षिनो हि वनेचराः ॥न्याय वादी यथा वाक्यम् उक्तो अहम् परुषम् त्वया
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"Let all of the forest-itinerants indeed listen as to how you are addressing me with bitter words, though I am reasoning with you conscientiously, and let them become my corroborators for the sake of justice. [3-45-31b, 32a]

31b, 32a. nyaaya vaadii = conscientiously, [although] reasoning; aham = I am; tvayaa = by you; yathaa = as to how; paruSam vaakyam uktaH = bitter, words, spoken to; for such one like me; me = to me; saakSinaH = corroborators; sarve vane caraaH = all of the, forest- itinerants - sylvan deities; upa shR^iNvantu = closely, hear; hi = indeed.

3.45.32

धिक् त्वाम् अद्य प्रणश्यन्तीम् यन् माम् एवम् विशंकसे ॥स्त्रीत्वात् दुष्ट स्वभावेन गुरु
वाक्ये व्यवस्थितम् |

"Fie upon you, you are acrimoniously tempered owing to your faminality, and by which impulsive reason you mistrust me who am presently abiding in my brother's order, may God damn you for that crotchety. [3-45-32b, 33a]

32b, 33a. tvaam dhik = upon you, fie; striitvaat = by faminality; duSTa svabhaavena = with acrimonious, temper; [tvam = you]; adya guru vaakye vyavasthitam = presently, mentor's, ordinance, one who is abiding in; maam = me; yat = by which [impulsive, hot-headed] reason; evam vi shankase = in this way, you are - verily, mistrusting; by that crotchety alone; praNashyantiim = you will ruin - say, 'may God damn you' - but not actual perish or ruination, a sort of exasperated expression.

3.45.33

गमिष्ये यत्र काकुत्स्थः स्वस्ति ते अस्तु वरानने ॥रक्षन्तु त्वाम् विशालाक्षि समग्रा वन देवताः
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"I am going there where Rama is, oh, lady with best visage, you be blest, and oh, broad-eyed one, let all of the forest deities protect you. [3-45-33b, 34a]

33b, 34a. vara aanane = oh, one with best visage; kaakutsthaH yatra = Kakutstha Rama, where he is; to there; gamiSye = I will go; te svasti astu = to you, safe, betides [you be blest]; vishaala akSii = oh, broad-eyed one; tvaam samagraaH vana devataaH rakSantu = you, all of the, forest, divinities, may protect.

3.45.34

निमित्तानि हि घोराणि यानि प्रादुर्भवन्ति मे |
अपि त्वाम् सह रामेण पश्येयम् पुनरागतः ॥

"Gauging by those dangerous forebodings that are now bidding fair, can I to see you again along with Rama on my return, or not? That I do not know." Thus Lakshmana spoke to Seetha. [3-45-34b, c]

34b, c. ghoraaNi yaani nimittaani = dangerous ones, which of those, forebodings; praadurbhavanti = are bidding fair; gauging by them; punaH aagataH = again, who has come back - on my return; tvaam raameNa saha = you, along with, Rama; api pasheyam? = even, can I see - can I see you again? na vaa = not, or; [Extra foot obtaining in other mms: iti etat = thus, that - that matter; na jaanaami = not, I know; janaka aatmaje vaidehii = oh, Janaka's, daughter, Vaidehi.]

Lakshmana is repeatedly addressing Seetha as 'a broad-eyed-lady,' suggesting that 'though you have broad-eyes, but your mental perception is not that broad' 'as your eyes are belying your faculties.' 'And as 'the daughter of Janaka,' that is the 'daughter of a judicious person, yet unable to discriminate.' And as Vaidehi that is, one 'coming from Videha province.' Videha also means 'without body.' You are some supernatural, yet that demon beguiled you,' so on.

Lakshmana said Seetha 'be lost in desolation...' in the first instance and further said that she 'be blest...' and seeks the help of pastoral divinities to protect Seetha in his absence. This appears self-contradictory on the part of Lakshmana. But it is held correct, for he uttered derogatory words in the first instance as a vexed person and then, on knowing what that is suddenly uttered by him, he is correcting himself in saying that 'she be blest...' He wished her to prosper as she belongs to Rama. Whatever belongs to Rama that cannot be ridiculed, especially his mother-like elder sister-in-law.

3.45.35

लक्ष्मणेन एवम् उक्ता तु रुदती जनकाअत्मजा |
प्रत्युवाच ततो वाक्यम् तीव्रम् बाष्प परिप्लुता ॥

When Lakshmana spoke to that wailful daughter of Janaka, she on her part spoke this curt sentence to him, while tears whelmed her to a fault.

lakSmaNena evam uktaa tu = by Lakshmana, thus, she who is said, on her part; janaka aatmajaa = Janaka's daughter; rudatii = wailing; baaSpa pari plutaa = tears, overly, whelming her; tataH = then; tiivram vaakyam prati uvaaca = curt, sentence, in reply, said.

3.45.36

गोदावरीम् प्रवेक्ष्यामि हीना रामेण लक्ष्मण |
आबन्धिष्ये अथवा त्यक्ष्ये विषमे देहम् आत्मनः ॥

"Without Rama I plunge myself in River Godavari, or else I string up myself, or discard this body of mine from heights..." Thus Seetha started to vent out her feelings.

lakSmaNa = oh, Lakshmana; raameNa = with Rama; hiinaa [vinaa] = deprived of [devoid of]; godaavariim pravekSyaami = in Godavari, I plunge myself; athavaa = or else; aa bandhiSye = tie myself [I hang, string up myself]; [athavaa = or, else]; viSame = from heights; aatmanaH deham tyakSye = my, body, I give up.

3.45.37

पिबामि वा विषम् तीक्ष्णम् प्रवेक्ष्यामि हुताशनम् |
न तु अहम् राघवात् अन्यम् कदाअपि पुरुषम् स्पृशे
॥

"I drink deadly poison, or I enter a flaring fire, but I will never touch another man other than Raghava.

aham tiikSNam viSam pibaami = I, deadly, poison, I drink; vaa = or; huta ashanam pravekSyaami = into Ritual-fire [rather - flaring fire,] I enter; tu = but; raaghavaat anyam puruSam = than Raghava, other, person; kadaa api = never, even; [or, padaa api = with foot, at least]; na spR^ishe = not, going to touch.

With regard to touching another man, some texts say the word kadaapi 'never' and some padaa api 'by foot, even.' 'I do not touch any other man even with my foot.' This signifies 'marriage.' In marriages there is a custom for the newly weds, like handshake and pressing toes of one another, in order to acclimatise one with the other's body touch. Here, if this paadaa api is taken as that custom in marriages. Thus she says that 'in the process of marriages such foot-pressing of bride and bridegroom occurs, hence I do not wish to undergo such situations.' As such, this is not mere touching someone with her foot.

These intimidations of Seetha that she will commit suicide by consuming poison, hanging, plunging in river, self-immolation etc., are not new to Seetha or to any woman, under these irksome situations. She is giving many alternatives for suicide and the last one is self-immolation. If she is not going to die by hanging herself, or by consuming poison, or by drowning in river, then the question of self-immolation comes up. But she lists all of them in her anguish for Rama. With the same impetuosity she jumps into fire in the episode of agni praveshanam after war, when Rama belittles her. There also, she orders the very same Lakshmana to arrange pyre for her, disregarding her own accusations made at Lakshmana, at this situation.

3.45.38

इति लक्ष्मणम् आश्रुत्य सीता दुह्ख समन्विता |
पाणिभ्याम् रुदती दुह्खाद् उदरम् प्रजघान ह ॥

Seetha on declaring to Lakshmana in this way, she who is anguished and weeping bitterly, then started to smite her belly with both of her palms in a heightened agony.

siitaa iti lakSmaNam aashrutya = Seetha, in this way, Lakshmana, made to hear [declaring]; duHkha samanvitaa = anguish, along with; rudatii = while weeping bitterly; duhkhaat = owing to agony - agonisingly; paaNibhyaam = with both hands; udaram pra jaghaana ha = belly, forcefully battered, indeed.

3.45.39

ताम् आर्त रूपाम् विमना रुदन्तीम्
सौमित्रिः आलोक्य विशाल नेत्राम् |
आश्वासयामास न चैव भर्तुः
तम् भ्रातरम् किंचित् उवाच सीता ॥

Observing the agonised aspect of Seetha that cheerless Saumitri started to cheer her up by repeatedly informing that her husband Rama will come soon. Even then Seetha has not spoken in the least to the brother of her husband, and maintained a silence of antipathy.

saumitriH = Soumitri; vi manaa = without, cheer [cheerless one]; aarta ruupaam = one agonised, in her aspect; rudantiim = [who is] bitterly weeping; taam = at her; vishaala netraam = at broad, eyed one [Seetha]; aalokya = on observing; aashvaasayaamaasa = tried to cheer her up; but; siitaa = Seetha; bhartuH bhraataram = to husband's, brother [brother of her husband - to Lakshmana]; tam = to him; kimcit na uvaaca ca eva = a little, did not, speak, also, thus [even then.]

3.45.40

ततः तु सीताम् अभिवाद्य लक्ष्मणः
कृत अन्जलिः किंचिद् अभिप्रणम्य |
अवेक्षमाणो बहुशः स मैथिलीम्
जगाम रामस्य समीपम् आत्मवान् ॥

But then, holding Seetha in usual reverence that self-respectful Lakshmana briefly came to her fore making a reverential palm-fold that briefly, and then he proceeded to the proximity of Rama, while repeatedly looking back at that lonely lady in the thick of forest.

tataH tu = then, but; aatmavaan lakSmaNaH = self-respectful, Lakshmana; siitaam abhivaadya = Seetha, holding in reverence; kR^ita anjaliH = making, palm-fold; kimcit abhi praNamya = a little, in fore - going to he fore, reverenced - semi-salute; bahushaH maithiliim avekSamaaNaH [anviikshyamaaNaH] = repeatedly, at Maithili, looking back [checking up]; saH raamasya samiipam jagaama = he, Rama's, proximity, proceeded to.

Till now Lakshmana is at her behind or at her sideways, as he usually stands a foot behind Rama or Seetha, and now came to her fore to revere her vis-à-vis and made a semi-salute, i.e., briefly and briskly adjoined and disjoined his palms, without bringing the joined palms up to his heart or his face. Bringing the folded palms up to one's own heart is suggestive of 'pouring forth one's own heart' at the other, which is known in prayers as iungo manus ante pectus and if it is lifted up to forehead, it is suggestive of 'concentrating with whole of the mind,' and if hands are totally lifted into air it is for the god unknown. But here this iungere manus is neither ante pectus, infra pectus, nor supra abdomen but a quick gesture. He is performing an iSTa namaskaara 'un, interested, greeting...' 'a half-hearted gesture' like a 'cold-handshake' rather than a 'warm' one because he is now sent by her compulsively and compulsorily.

Indian woman is no sacred cow. For that matter, no woman is of that kind, unless compulsorily conditioned to be like that. A woman can be said as cow-faced-tigress, as: go mukha vyaaghra, [not in dissent.] She prowls, growls and howls at others if her interests are contradicted. Thus, Seetha's is not only a sacred cow but also a shrewd lioness-princess, and her rash talking is not new or instantaneous at this place alone. She said something against Kaikeyi with Sumantra, which, Sumantra does not report to Kausalya in Ayodhya Kanda, chapter 60, and verse 14. One full chapter, Aranya Kanda of 9th is catered to Seetha's haranguing Rama, when Rama wanted to wage an unprovoked war. She does not spare even her own husband, if the contemplated deed is contrary to her thinking, and because she is countering her own husband she includes a saving clause, 'I have spoken in all my womanliness... it is up to you to decide....' otherwise it will be a straight tongue-lashing. Thus talking riff-raff with Lakshmana is no great surprise.

Further, she is angering through perplexity caused by the hearing a help cry similar in tone with her husband's voice: bhartR^i aarta svara sadR^isham aakrandanam aakraNya vidiirNa hR^idayaa hR^idaya dayitu premNaa kartavyam ajaananaa jaanakii - - - sam utpanna kopayaa siitayaa - bhaaShitam - dk Seetha said mama hetoH praticchannaH 'for me you are covertly behaving...' and Lakshmana, who is famous for his rashness also said to Seetha tiikShNaa bhedakaraaH striyaH 'women are the severe wreckers...' of households, kingdoms etc., remembering Sage Agastya's saying in Aranya, Ch. 13 verse 6: 'With the dangling of hundreds of streaks of thunderbolt and also a weapon's incisiveness, and also with the speediness of an eagle and wind's gust, the women are conformable...'

Besides, Seetha vowed to offer many oblations to Ganga, when crossing that river to enter the deep of forests in Ayodhya II, Ch. 52, verses 87-90: suraa ghaTa sahasreNa maamsa bhuuta odanena ca yakShyaami aham 'I will offer thousand pots of liquor, meaty food, if, my husband and I return safely...' Even though Shiromani Vyaakhya says that these are not liquor pots or it is not the meat food, yet they are some offerings to be made by Seetha to Ganga, if they return. She uses many 'if' clauses while praying thus, for the safety of her husband. What will become of them, if Rama's life itself is at stake?

Here, both Seetha and Lakshmana, are accusing each other. It is not reiterated elsewhere in Ramayana, and hence some say that this episode is an interpolation. 'Can these two go on narrating this scandalous dialogue to somebody, detailing how each accused the other...' is the ensuing question. This episode has happened in between these two and it does not merit a discussion with somebody else, because such a discussion will attract many cha, cha-s, and chi, chi--s for Seetha, hence this is neither an interpolation nor a repeatable episode.

Then the commentator concludes in saying that each of them is right in his/her way and in emotion, situation and portent. siitaa vacanasya bharti aarta shabda shravaNa samjaata kheda vashena aapadi raamo avashyam samrakShaNiiya iti etat abhipraayakatvaat | lakShmaNa vacanam api ayukta tara siitaa vacana shravaNa janita kopa vashena pravR^ittam | agastya vacanam tu svataH saralaa siitaa iti abhipraayakam iti na virodhaH - - dk

Later, Seetha repents for her rash talk with Lakshmana in yuddha kaaNDa, Ch. 113, verses 40, 45-46, saying:

'When my fate is against me, and when my earlier sins [of finding fault with Lakshmana,] have acquired this [incarceration in Lanka...] one has to reap the results of one's own faults... a sinner, or a do-gooder, or one undergoing a capital punishment shall be treated kindly... who is he/she that does not offend...'

These are the very same words of Sugreeva in Kishkindha, Ch. 36, verse 11: "Either in faith or in friendliness if I have overstepped, in the least, that may be pardoned for I am an attendant of yours... for, none is unoffending...' All this culminates into the saying 'to err is human...'

On the other hand, in the perspective of mythology, the time has come for Seetha to go to Lanka, in order to effectuate her curse to Ravana as Vedavati, where Vedavati cursed Ravana, 'I will be the root cause for your total elimination... as Seetha...' For such a transit, Rama shall go away from her, for that she wanted that golden deer and as a good husband Rama ran after it. But this security guard is an obstinate obstacle than Rama and he will not go away from here, because he has to keep custody of his brother's entrustment. Unless such unbearable words are spoken to a self-respectful person like Lakshmana, he doe not stir out. To stop his leeching onto her, she had to talk in an abnormal way, which made him to go away, though reluctantly, and which paved the way for Ravana's entry. If the Golden Deer is not there, Rama will not go, if Rama's voice is not heard Lakshmana cannot be sent, and if Lakshmana does not go, Ravana will not come... then a blemish called anavasthaa doSha -- ad infintum...occurs to Ramayana. If we do not mind to end Ramayana in that way, Ravana will be ruling high, even today...

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे पंच चत्वारिंशः सर्गः/font

3.46.1

तया परुषम् उक्तः तु कुपितो राघव अनुजः |
स विकांक्षन् भृशम् रामम् प्रतस्थे न चिरात् इव ॥

Raghava's younger brother Lakshmana is very much infuriated at Seetha who spoke to him rudely, as such he journeyed towards Rama at once as though he is yearning to see Rama immediately, albeit his heart wanted him to stand guard to Seetha.

tayaa = by her [Seetha]; paruSam uktaH = rudely, who is spoken to [Lakshmana]; saH raaghava anujaH = he, Raghava's, younger brother; kupitaH = is infuriated; bhR^isham = very much; vi kaankSan = verily, yearning [to see Rama]; na ciraat iva = not, lately [at once]; raamam pratasthe = towards Rama, journeyed.

3.46.2

तदा आसाद्य दशग्रीवः क्षिप्रम् अंतरम् आस्थितः |
अभिचक्राम वैदेहीम् परिव्राजक रूप धृक् ॥

Quickly taking hold of intervallic time then the ten-headed Ravana approached Vaidehi adopting an aspect of a sanyaasi, a meandering Brahman friar.

antaram aasthitaH = interval [opportunity,] taking hold of; dasha griivaH = ten, throated [headed one, Ravana]; tadaa aasaadya = then, on getting it - opportunity; pari vraajaka = roundabout, moving [Brahman] sanyaasi [meandering friar]; ruupa dhR^ik [dhR^it] = aspect, adopting [wearing]; kSipram = quickly; vaidehiim abhicakraama = to Vaidehi, moved towards - approached.

3.46.3

श्लक्ष्ण काषाय संवीतः शिखी चत्री उपानही |
वामे च अंसे अवसज्य अथ शुभे यष्टि कमण्डलू ॥परिव्राजक
रूपेण वैदेहीम् अन्ववर्तत |

That sanyaasi is now cloaked in smooth silky saffron, his head-hair is neatly tufted, sandals are wooden, umbrella is on right shoulder, and on his left shoulder a shaft of sanyaasi is shouldered, onto which his handy water vessel is hooked, and he proceeded towards Vaidehi in a mien of meandering sanyaasi. [3-46-3, 4a]

3, 4a. atha = now; shlakSNa kaaSaaya samviitaH [tat parivraajakaH] = smooth [silky,] saffron, enwrapped in [cloaked in] [that sanyaasi is]; shikhii = with tufted head-hair; chatrii = with an umbrella; upaanahii = with [wooden] sandals; vaame amse = on left, shoulder; shubhe yaSTi kamaNDaluu = auspicious, sanyaasi's shaft, handy water-vessel; avasajya = arranged [hooked - water vessel hooked to hand-shaft]; parivraajaka ruupeNa = with meandering sanyaasi's, mien; vaidehiim anvavartata = towards Vaidehi, approached to.

There are many dress rules to a sanyasi 'the Hindu sanyaasi' where the main items are, as said by Sage Angiirasa: brahma suutram tridanDam ca vastram jantu nivaaraNam | shikyam paatram bR^isiim caiva kaupiinam kaTi veShTitam 'sacred thread, three-shafts, saffron clothing, deerskin, handy water vessel, grass-mat, loin-cloth, girdle-cloth... by these he will be known as a real sanyasi 'Hindu sanyaasi.' Out of all these items, the shafts make a difference. Vaishnavaite sanyaasi-s handle three shafts tied into one, and the three are symbolic to cit, acit, iishvara 'animate, inanimate, and lord...' and on this Manu says vaak daNDaH ca mano daNDaH kaaya daNDaH tathaiva ca | yasya ete nihitaa buddhau sa tridaNDii ca ucya te the word daNDa means 'repressing, suppression, control...' thus a sanyaasi has to control his 'speech, mind, and body... by that alone he is renowned as sanyasi... Manu. As such, Ravana is in the getup of an unmistakable Brahman sanyaasi, with an unbridled tongue.

3.46.4

ताम् आससाद अतिबलो भ्रातृभ्याम् रहिताम् वने ॥रहिताम् सूर्य चन्द्राभ्याम् संध्याम् इव महत्
तमः |

As with a pitchiest gloom overcoming the sunless and moonless lively eventide, that great-mighty Ravana came over to Vaidehi in that forest, when she is without two of the brothers, namely Rama and Lakshmana. [3-46-4b, 5a]

4b, 5a. ati balaH = great-mighty - Ravana; vane bhraatR^ibhyaam rahitaam = in forest, two brothers, without - she who is - Seetha; taam = her; suurya candraabhyaam rahitaam = sun, moon [either of them,] without; sandhyaam = [lively] eventide; mahat tamaH = great, darkness - overpowering an evening; iva = like; Ravana; aasasaada = reached.

3.46.5

ताम् अपश्यत् ततो बालाम् राज पुत्रीम् यशस्विनीम् ॥रोहिणीम् शशिना हीनाम् ग्रहवत् भृश दारुणः
|

As a sinister planet looks over Star Rohini when she is devoid of Moon, that extremely sinister Ravana then looked over the glorious and youthful princess Seetha. [3-46-5b, 6a]

5b, 6a. tataH = then; bhR^isha daaruNaH = extremely, sinister [planet, as well as Ravana]; yashasviniim = glorious one; raaja putriim = king's, daughter - princess; baalaam = of young age - youthful one; taam = her [at Seetha]; shashinaa hiinaam rohiNiim = by Moon, devoid of, at Star Rohini; grahavat = like a [bad] planet; [yathaa = as with]; apashyat = [Ravana] has seen.

Rohini is the principle star and dear wife of the Moon will be in lunar asterism of the same name, and when she comes in the view of planets like Saturn and Mars astrology predicts earthly havocs. Hence, Ravana is compared with such a planet and Seetha with Rohini.

3.46.6

तम् उग्रम् पाप कर्माणम् जनस्थान गता द्रुमाः ॥संदृश्य न प्रकंपन्ते न प्रवाति च मारुतः |

On observing ferocious Ravana whose activities are iniquitous, the trees of Janasthaana are not in full sway, nor the wind is in full swing. [3-46-6b, 7a]

6b, 7a. ugram paapa karmaaNam = Ravana who is with - ferocity, with iniquitous, activities; tam samdR^ishya = him, on observing; janasthaana gataa drumaaH = in Janasthaana, gone in [existing in,] trees; na pra kampante = are not, in full, sway; maarutaH ca = wind, also; na pra vaati = not, in full, swing.

3.46.7

शीघ्र स्रोताः च तम् दृष्ट्वा वीक्षंतम् रक्त लोचनम् ॥स्तिमितम् गंतुम् आरेभे भयात् गोदावरी
नदी |

On seeing him who is seeing with his bloodshot eyes, River Godavari too is frightened and started to rush off quietly, whose onrush will be rapid otherwise. [3-46-7b, 8a]

7b, 8a. shiighra srotaaH ca = rapid, with onrushes, also; godaavarii nadii = Godavari, river; rakta locanam viikSantam = with bloodshot, eyes, one who is looking about; tam dR^iSTvaa = him, on seeing; bhayaat = from fright; stimitam gantum aarebhe = quietly, to go [to rush off,] started to.

The reaction of the trees, wind, and river is as said by gods to Brahma in Bala Kanda, at 1-15-10: "Surya, the Sun will not verily parch Ravana. Maarutha, the Air will not surge at his sides. On seeing Ravana, the lord of the undulating, drifting waves, Ocean... will not pulsate either, and will hide the undulating waves, for the waves are his wives, and Ravana may abduct them... like Seetha."

3.46.8

रामस्य तु अंतरम् प्रेप्सुः दशग्रीवः तत् अंतरे ॥उपतस्थे च वैदेहीम् भिक्षु रूपेण रावणः |

In the meanwhile the Decahedron demon Ravana, who is all the while waiting for some lapse of Rama, neared Vaidehi in the getup of a sanyaasi. [3-46-8b, 9a]

8b, 9a. raamasya tu = Rama's, but - some [lapse or the other]; antaram prepsuH = lapse - misstep, waiting for; dashagriivaH = ten, throated one - Decahedron; raavaNaH = Ravana; tat antare = in that, meanwhile; bhikSu ruupeNa = sanyaasi, in the getup of; vaidehiim upatasthe = to Vaidehi neared.

3.46.9

अभव्यो भव्य रूपेण भर्तारम् अनुशोचतीम् ॥अभ्यवर्तत वैदेहीम् चित्राम् इव शनैश्चरः |

That disgraceful Ravana made advances in a graceful mien of Brahman almsman to Vaidehi who is thinking over her husband, like the slow moving Saturn making advance to Star Citra which will be ominous. [3-46-9b, 10a]

9b, 10a. a bhavyaH = not, proper - disgraceful Ravana; bhartaaram anushocatiim vaidehiim = of husband, who is thinking over, to Vaidehi; bhavya ruupeNa = proper, in mien [graceful mien of a Brahman almsman]; shanaiH caraH = slower, mover - slow moving Saturn; citraam iva = to Star Citra, as with; abhyavartata = made advances to.

3.46.10

सहसा भव्य रूपेण तृणैः कूप इव आवृतः ॥अतिष्ठत् प्रेक्ष्य वैदेहीम् राम पत्नीम् यशस्विनीम्
|

Like a wellspring shrouded by grass, enshrouded in a decent getup of a Brahman friar, in a trice Ravana leeringly stood before of Vaidehi, the admirable wife of Rama. [3-46-10b, 11a]

10b, 11a. kuupaH tR^iNaiH [aavR^itaH] iva = wellspring, by grass, shrouded, like; bhavya ruupeNa aavR^itaH = decent, in getup, enshrouded [Ravana]; yashasviniim raama patniim vaidehiim = admirable, Rama, wife of, Vaidehi; prekSya = seeing her [leering her]; sahasaa atiSThat = in a trice, stood - in her fore.

This idiomatic usage of tR^iNa kuupa which draws upon straw, is held high by Dr. Satya Vrat, which is repeated often in Ramayana. He says 'Probably Kalidasa too was inspired by this very expression of Valmiki when he put it in the mouth of Shakuntala as she was being repudiated by Dushyanta: ko anyo dharma kancuka praveshinaH tR^iNa kuupa upama asya tava anukaari bhaviShyati - abhij~naana shaakuntalam Act 5.

3.46.11

तिष्टन् संप्रेक्ष्य च तदा पत्नीम् रामस्य रावण ॥शुभाम् रुचिर दन्त ओष्ठीम् पूर्ण चन्द्र निभ
आननाम् |
आसीनाम् पर्णशालायाम् बाष्प शोक अभिपीडिताम् ॥स ताम् पद्म पलाश अक्षीम् पीत कौशेय
वासिनीम् |
अभ्यगच्छत वैदेहीम् हृष्ट चेता निशा चरः ॥

While standing before her then Ravana eyed at the auspicious wife of Rama, whose lips and teeth are fine, visage is shiny like a full moon, and who is presently tortured by her tearful lamentation and sitting in the straw-cottage, and he approached that lotus-petal eyed Vaidehi who is dressed in ochry silks, as that night-walker is gladdened at his heart for her solitude. [3-46-11b, 12,13]

11b, 12. tadaa = then; raavaNaH = Ravana; raamasya patniim = at Rama's, wife; tiSTan sam prekshya = while standing, eyed; hR^iSTa [duSTa] cetaa = gladdened [wicked,] hearted one; saH nishaa caraH = he, night, walker [Ravana]; shubhaam = at her - auspicious one; rucira danta oSThiim = having fine, teeth, lips; puurNa candra nibha aananaam = full, moon, shiny, visaged one; parNa shaalaayaam aasiinaam = in straw, cottage, who is seated; baaSpa shoka abhipiiDitaam = tears, lamentation, tortured by; padma palaasha akSiim = lotus, petal, eyed one; piita kausheya vaasiniim = ochry, silks, wearing; taam vaidehiim abhyagacChata = at her, Vaidehi, approached.

3.46.14

दृष्ट्वा काम शर आविद्धो ब्रह्म घोषम् उदीरयन् |
अब्रवीत् प्रश्रितम् वाक्यम् रहिते राक्षस अधिपः ॥

He who is hit by the arrows of Love-god that king of demons Ravana, on seeing Seetha entered resonating the resonances of Vedic-hymns as precursory in seeking alms, and spoke these well-mannered sentences to her who is in solitariness.

kaama shara aaviddhaH = Love-god, arrows, hit by; raakSasa adhipaH = demons, king of; dR^iSTvaa = on seeing - her, Seetha; brahma ghoSam udiirayan = Vedic-hymns [said by Brahma,] resonances, uttering [resonating]; [jana] rahite = [people,] without, [to one without companions, to Seetha in solitariness]; pra shritam vaakyam abraviit = well, mannered, sentences, spoke.

3.46.15

ताम् उत्तमाम् त्रिलोकानाम् पद्म हीनाम् इव श्रियम् |
विभ्राजमानाम् वपुषा रावणः प्रशशंस ह ॥

Ravana really acclaimed her who is an excellent one in all the three worlds, beaming forth with the beauty of her body, and who is like Goddess Lakshmi but for Divine-lotus as Her settle, for Seetha is devoid of her settling, namely Rama.

tri lokaanaam = in three, worlds; uttamaam = excellent one [Seetha]; padma hiinaam shriyam iva = Divine-lotus, devoid of, Goddess Lakshmi, [just] like; vapuSaa vibhraajamaanaam = with body [beauty of body, ] beaming forth; taam raavaNaH prashashamsa ha = her, Ravana, acclaimed, really.

3.46.16

का त्वम् कांचन वर्ण आभे पीत कौशेय वासिनि |
कमलानाम् शुभाम् मालाम् पद्मिनी इव च बिभ्रती ॥

"Glittering like the glitter of gold, silkened in ochry silks, you are like a lotus-tendril garlanded with divine lotuses as your ensemble, who are you?" Thus Ravanan started addressing Seetha

kaancana varNa aabhe = oh, one with - gold's, glitter, glittering; piita kausheya vaasini = ochry, in silks, silkened; padminii iva kamalaanaam = lotus-tendril, like, of lotuses; shubhaam maalaam bibhratii = divine, garland [you wear]; kaa tvam = who, you are.

The beautiful outfits on this lotus-stalk like Seetha are her mukha kamala, netra kamala, kara kamala, paada kamala... 'lotus-eyes, lotus-face, lotus-stalk like hands and lotus-feet and other limbs...' The word padmini also means a 'lake' besides the runner of lotus plant. The first compound is also read as: raupya kaancana aabhaa meaning 'shining like silver and gold...' but it is in limited mms and with very limited use.

3.46.17

ह्रीः श्रीः कीर्तिः शुभा लक्ष्मीः अप्सरा वा शुभ आनने |
भूतिर् वा त्वम् वराअरोहे रतिर् वा स्वैर चारिणी
॥

"Oh, rosy faced one, are you the personified numen of Respect, Renown or Resplendence, or the Felicitous Lakshmi herself, or oh, curvaceous one, are you a nymphal Apsara, or the numen of Benefactress, or a self-motivated woman, or Rati Devi, the consort of Manmatha, the Love God.

shubha aanane = oh, rosy, faced one; varaaarohe = oh, curvacious one; tvam = [are] you; hriiH kiirtiH shriiH = [personified] Respect, or Renown, or Resplendence; shubhaa lakSmiiH vaa = felicitous, Lakshmi, or; apsaraa = or [nymphal] apsara; bhuutiH vaa = or Benefactress, or; svaira caariNii = or self, moving [motivated woman]; ratiH vaa = Rati, or.

These three attributes are as informed by gods to Vishnu about the three wives of Dasharatha at 1-15-20, as: hrii, HR^illekha, virtue, modesty, uprightness... shrii, shriikaara affluence, prosperity and also suggestive of resplendence, radiance of that prosperity or effluence and kiirti fame, renown, glory... a bhuuti, vibhuuti is accordance, give-all, fortune. The ash applied on forehead in worships is to be applied with a verse bhuutir bhuutikar iishvarii... and for each of these attributes, a presiding deity is there with the same name. Here the hrii is also taken to mean bhuu devi 'Mother Earth' another wife of Vishnu. The addressing varaarohe etc., are the attributes of the addressees as a beautiful woman in the group of: varaarohaa, matta kaashinii, uttamaa, vara varNiniii - amara kosha

3.46.18

समाः शिखरिणः स्निग्धाः पाण्डुरा दशनाः तव |
विशाले विमले नेत्रे रक्तान्ते कृष्ण तारके ॥

"Your teeth are evenly, smooth and their tips are like jasmine buds, and your whitish broad eyes are spotless, reddish at ends, and pupils are black.

tava dashanaaH = your, teeth; samaaH = are evenly; shikhariNaH = have tips like jasmine buds; snigdhaaH = smooth; paaNDuraa = whitely; netre vishaale vimale = eyes, broad, spotless; rakta ante = red, at ends; kR^iSNa taarake = black, starred [irises, pupils are black.]

3.46.19

विशालम् जघनम् पीनम् ऊरू करि कर उपमौ |
एतौ उपचितौ वृत्तौ संहतौ संप्रगल्भितौ ॥पीन उन्नत
मुखौ कान्तौ स्निग्ध ताल फल उपमौ |
मणि प्रवेक आभरणौ रुचिरौ ते पयो धरौ ॥

"Your hips are beamy, thighs burly akin to elephant's trunks, and these two breasts of yours that are ornamented with best jewellery are rotund, rubbing and bumping each other, and they are swinging up and up, their nipples are brawny and jutting out, and they are smoothish like palm-fruits, thus they are covetable for they are beautiful.

19, 20. vishaalam jaghanam = beamy, hips; piinam uuruu = burly, thighs; kari kara upamau = elephant's, hand [trunk,] akin to; te = your; etau = these; maNi praveka aabharaNau = those that have - jewellery, best, ornamented; payaH dharau = milk, bearers - two breasts; upa citau = butting [rubbing each other]; vR^ittau = rotund; sam hatau = well, bumping against each; sam pragalbhitau [sam pra valgitau] = verily, unobtainable [very, well, swinging up]; piina unnata mukhau = brawny, jutting out, faces [of breasts - nipples]; kaantau = covetable; snigdha taala phala upamau = smooth, palm, fruit, like; rucirau = beautiful.

3.46.21

चारु स्मिते चारु दति चारु नेत्रे विलासिनि |
मनो हरसि मे रामे नदी कूलम् इव अंभसा ॥करान्तमित
मध्या असि सुकेशी संहत स्तनी |

"Oh, allurer, your smile is alluring, teeth are alluring, and your eyes allure, oh, beauty, your waist is palmful, your hair velvety, your breasts are jostling, and you rob my soul as a spate robs riverbank. [3-46-21, 22a]

21, 22a. caaru smite = oh, on who has - alluring, smile; caaru dati = alluring, teeth; caaru netre = alluring, eyes; vilaasini = oh, allurer; raame = oh, beautiful lady [or, Raamaa, the female form of Rama]; nadii ambhasaa kuulam iva = river, by water [by spate,] riverbank [eroding,] as with; me manaH harasi = my, soul, you are robbing; kara anta mita madhyaa = hand, inside, limitable, waisted - a palmful is your waist; su keshii = good, head-hair [velvety hair]; samhata stanii asi = - jostling, breasted one, you are - breasts extrusive to each other.

3.46.22

न एव देवी न गन्धर्वी न यक्षी न च किंनरी ॥न एवम् रूपा मया नारी दृष्ट पूर्वा मही तले |

"I have not hitherto seen any earthly female with this kind of features on the face of earth; or, a goddess - no; a gandharva female - no; yaksha female - no; kinnaraa female - no, none whosoever! [3-46-22b, 23a]

22b, 23a. mayaa = by me; mahii tale = on earth's, face; evam ruupaa naarii = this kind of, featured, woman [earthly female]; na dR^iSTa puurvaa = not, seen, earlier [hither to]; devii = a goddess; na eva = not [seen,] in that way; gandharvii na = gandharva female, no; yakSii na = yaksha female, no; kinnarii na = kinnara female, no.

3.46.23

रूपम् अग्र्यम् च लोकेषु सौकुमार्यम् वयः च ते ॥इह वासः च कांतारे चित्तम् उन्मथयन्ति मे |

"I marvel why an excellent one in all the three worlds by her features, more so, fragile and youthful as yourself should be living here in the thick of forest. [3-46-23b, 24, 25a]

23b, 24a. lokeSu agryam te ruupam = in [three] worlds, excellent, by features; saukumaaryam vayaH ca = with fragility, youthfulness, also; iha kaantaare vaasaH ca = here, in thick of forest, living, also; me cittam unmathayanti [unmaadayati] = my, heart, highly stirring up [maddening, I marvel why.]

3.46.24

सा प्रतिक्राम भद्रम् ते न त्वम् वस्तुम् इह अर्हसि ॥राक्षसानाम् अयम् वासो घोराणाम् काम रूपिणाम्
|

Such as you are you go back, let safety betide you, as you are unsuited to live in here, for this forest is the dwelling for ghastly demons who by their wish will be changing their guise. [3-46-24b, 25a]

25b, 26a. saa = such as you are; prati kraama = return, you go; te bhadram = to you, safety betides; iha tvam vastum na arhasi = here, to live, you, not, suitable for you [inapt of you]; ayam = this [forest]; ghoraaNaam kaama ruupiNaam = for ghastly ones, by wish, guise-changers; raakSasaanaam vaasaH = for demons, dwelling-place.

3.46.25

प्रासाद अग्राणि रम्याणि नगर उपवनानि च ॥संपन्नानि सुगन्धीनि युक्तानि आचरितुम् त्वया |

"Delightful rooftops of skyscrapers, flourishing and richly fragranced pleasure-gardens of cities alone are meetly to you to saunter. [3-46-25b, 26a]

25b, 26a. praasaada agraaNi ramyaaNi = skyscrapers, rooftops, delightful ones; sampannaani = flourishing ones; sugandhiini = richly fragranced ones; nagara upavanaani ca = city, pleasure-gardens, also - they alone; tvayaa aacaritum yuktaani = by you, to saunter, befitting.

3.46.26

वरम् माल्यम् वरम् गंधम् वरम् वस्त्रम् च शोभने ॥भर्तारम् च वरम् मन्ये त्वत् युक्तम् असितेक्षणे
|

Oh, beauteous lady, I opine that only best garlands, best scents, best foodstuffs, best clothing are meetly to you, oh, lady with black pupils, hence it is meet and right to you to have a best husband. "Getting at you, the garlands, scents, foodstuffs, or clothing, they all become the best, because you are the best beauteous one, as such, he alone becomes a best person who gets you as his wife, and it is meet and right to you to choose such a husband, [aside: me alone.] [3-46-26b, 27a]

26b, 27a. a sita iikSaNe = not, white, one with eyes - oh, one with blackish eyes; shobhane = oh, beauteous one; varam maalyam = best, garlands; varam gandham [bhojyam] = best, scent [foodstuffs]; varam vastram ca = best, clothing, also; varam bhartaaram ca = best, husband, also; tvat yuktam = to you, meetly; manye = I opine.

3.46.27

का त्वम् भवसि रुद्राणाम् मरुताम् वा शुचिस्मिते ॥वसूनाम् वा वराअरोहे देवता प्रतिभासि मे
|

"Oh, curvaceous lady, who are you? Oh, one with an impeccable smile, do you belong to Rudraa-gods, or Marut-gods, or to Vasu-s? To me you are beaming forth like a goddess. [3-46-27b, 28a]

27b, 28a. shuci smite = oh, one with impeccable smile; varaaarohe = oh, lay with best midriff - a curvaceous one; tvam kaa bhavasi = you, who, are; rudraaNaam = among Rudraa-gods; marutaam vaa = of Marut-gods, or; vasuunaam vaa = of Vasu-s, or; me devataa pratibhaasi = to me, as goddess, you are beaming forth to me.

Vividly: 'your kind of female is unspotted by me among humans, so you must be some goddess, but I have marked all gods and there I did not find you. This province belongs to demons. As such, gods, gandharva-s, kinnaraa-s and others cannot enter this place, let alone the gods from Shiva's side, because Shiva is the Ultimate for demons. If so, do you belong to ekaa dasha rudraa-s eleven Rudraa-s? Or, because Air can circulate here, do you belong to any of the forty-nine marut gaNaa-s, Wind-gods? Or, because earth has ancient connections with aSTa vasu-s, eight-Vasu-s, do you belong to any one of them?' Further, Seetha is not smiling throughout this chapter as her mind is set on her husband's safety. Nevertheless Ravana assumes that if Seetha smiles, that smile will be impeccable.

3.46.28

न इह गच्छंति गंधर्वा न देवा न च किन्नराः ॥राक्षसानाम् अयम् वासः कथम् तु त्वम् इह आगता |

"This is the dwelling-place of demons, and no goddess, nor a gandharva, nor a kinnara can arrive here, but how you have come here? [3-46-28b, 29a]

28b, 29a. iha gandharvaa na gacChanti = here, gandharva-s, not, they go - arrive; devaa na = gods, no; kinnaraaH ca na = kinnaraa-s, also, no; ayam raakSasaanaam vaasaH = this is, for demons, dwelling-place; tvam katham iha aagataa = you, how, to here, have come.

3.46.29

इह शाखामृगाः सिंहा द्वीपि व्याघ्र मृगाः तथा ॥ऋक्षाः तरक्षवः कंकाः कथम् तेभ्यो न बिभ्यसे
|

"Here, simians, lions, leopards, tigers, likewise other predators, bears, tigers, vultures will be moving. How you are not frightened from them? [3-46-29b, 30a]

29b, 30a. iha = here; shaakh aamR^igaaH = tree-branch, animals [simians]; simhaa dviipi vyaaghra = lions, leopards, tigers; tathaa = likewise; mR^igaaH = predators; R^ikSaaH tarakSavaH kankaaH [caranti] = bears, tigers, vultures, [will be moving]; tebhyaH katham na bibhyase = from them, how, not, frightened you are.

3.46.30

मद अन्वितानाम् घोराणाम् कुंजराणाम् तरस्विनाम् ॥कथम् एका महारण्ये न बिभेषि वराअनने |

"Being alone in this forest, oh, lady with a lovely face, how you are unafraid of horrendous and mighty elephants possessed of rut? [3-46-30b, 31a]

30b, 31a. vara aanane = oh, best faced one; mahaa araNye = in great forest; mada anvitaanaam = rut, possessing; ghoraaNaam = horrendous ones; tarasvinaam = mighty ones; kunjaraaNaam = from [such] elephants; ekaa katham na bibheSi = a lonely one, how, not, you are scared.

3.46.31

का असि कस्य कुतः च त्वम् किम् निमित्तम् च दण्डकान् ॥एका चरसि कल्याणि घोरान् राक्षस सेवितान्
|

"Oh, auspicious lady, who are you? Whose are you? Also from where are you? And being lonely, what for you are moving in dreadful Dandaka forest that is adored by demons?" Thus Ravana spoke to Seetha. [3-46-31, 32b]

31, 32b. kalyaaNi = oh, auspicious lady; tvam = you; kaa asi = who, are you; kasya = whose - to whom you belong; kutaH ca = from where, also- you have come; raakSasa sevitaan ghoraan daNDakaan = by demons, adored, dreadful, Dandaka forest; ekaa = lonely; kim nimittam carasi = for what, reason, you move about.

3.46.32

इति प्रशस्ता वैदेही रावणेन दुरात्मना - महात्मना- ॥द्विजाति वेषेण हि तम् दृष्ट्वा रावणम्
आगतम् |
सर्वैः अतिथि सत्कारैः पूजयामास मैथिली ॥

When the wicked minded Ravana praised her in this way, Vaidehi the princess from Mithila has seen him who has arrived in the getup of Brahman and started to revere him with all the respects affordable to a casual guest. [3-46-32b, 33]

32b, 33. duraatmanaa [mahaatmanaa] = by wicked minded one, [by great-souled Ravana]; raavaNena = by Ravana; iti prashastaa = thus, praised; maithilii vaidehii = one from Mithila, Vaidehi; dvijaati veSeNa aagatam = by twice-born [Brahman,] with getup, one who arrived; tam raavaNam dR^iSTvaa = him, at Ravana, on seeing; sarvaiH atithi satkaaraiH = with all, [casual] guest, [affordable] respects; puujayaamaasa = she started to revere.

3.46.34

उपानीय आसनम् पूर्वम् पाद्येन अभिनिमंत्र्य च |
अब्रवीत् सिद्धम् इति एव तदा तम् सौम्य दर्शनम् ॥

She firstly fetched a seat him, then invited him with water for feet-wash, and then said to him who looked gracious in his bearing, 'alms are ready.'

tadaa = then; puurvam aasanam upaaniiya = firstly, seat, on fetching; paadyena abhinimantrya ca = with water, invited, also; saumya darshanam = he who has - gracious, bearing; [bhiksha] siddham iti eva = [food, alms] ready, thus, only; abraviit = said to him.

3.46.35

द्विजाति वेषेण समीक्ष्य मैथिली
तम् आगतम् पात्र कुसुंभ धारिणम् |
अशक्यम् उद्द्वेष्टुम् उपाय दर्शनान्
न्यमंत्रयत् ब्राह्मणवत् यथा आगतम् ॥

Maithili explored him who arrived with the features of a Brahman, with a saffron-robe and alms-bowl, and finding no reason to refute him flatly, as he has come like a Brahman, she invited him as a Brahman. Maithili explored him who arrived with the features of a Brahman, with a saffron-robe and alms-bowl, and as he came with an unimperilling appearance of a Brahman, she invited him as she would ordinarily invite a real Brahman.

tadaa = then; maithilii = Maithili; dvijaati veSeNa = in Brahman's, getup of; aagatam = who has arrived; paatra kusumbha dhaariNam = a vessel [alms-bowl,] saffron-robe [or, kamaDulu, handy vessel, as the word kusumbha means doubly, robe is taken here,] wearing; ud dveSTum = to flatly refute [irrefutable appearance]; a shakyam = not, possible one - not a rejectable one; upaaya [a] darshanaan [apaaya a darshanam] = idea [reason,] [not,] found [danger, not, seen = one in an unimperilling appearance]; samiikSya = on exploring - him;braahmaNa vat = a Brahman, like; yathaa aagatam = as, he came nyamantrayat = invited.

Did she recognise Ravana as a pseudo-Brahman or not... is the doubt raised by this verse, because different texts use different compounds apaaya a darshanam.... upaaya a darshanam etc. It is concluded that she, for sure, identified him as a pseudo-Brahman, because she has seen many such sanyasi-s while she was in Mithila. Hence she is said here as Maithili because she hails from Mithila and her father's court was full with these sanyasi-s, yati-s, parivraajaka-s. Then it is questioned as to why she invited him, though recognised him as a pseudo-Brahman. For this Govindaraja says: kaaSaaya daNDa maatreNa yatiH puujyo na samshayaH | 'By spotting the saffron robe alone, a sanyasi is venerable...'

Then, another doubt is raised as to how she noticed him to be pseudo- sanyasi . For this it is said raatri advaanam yaanam ca

strii kathaa laulyam eva ca | mancakam shukla vastram yatiinaam patanaani SaT || 'Meandering during night, using vehicles, showing interest in episodes relating to women, and relations with women, using a cot to sleep, wearing white cloths... these six show the downfall of his sanyaasi-hood...' Ravana is indulged in strii kathaa in the whole of this chapter, in admiring at her lips, breasts, thighs etc., and no usual swasti vacana, shubha aashiis 'blessings...' are uttered by him and thus Seetha could discern him to be a pseudo- sanyasi.

Though knowing him as such, why should she revere him at all, is another question. What else she could do as his appearance itself is uddveSTum a+shakyam 'irrefutable appearance of a Brahman sanyasi...' hence, somehow some time is to be gained until the arrival of Rama or Lakshmana. Otherwise, this pseudo-sanyasi may cause any pseudo-problem that she cannot solve. For this, the reply is at the word in the last verse haritam dadarsha... 'only greenery is seen by her not Rama nor Lakshmana...' And in the next verse itself she is addressing him as a "Brahman...' but not with the titles like sanyasi or yatiishvara, paramahamsa, parivraajaka etc. A Brahman alone is eligible to take up sanyaasa 'Hindu-sanyaasi-hood...' not Kshatriya or others. Hence, she concluded him to be Brahman. When once the sanyaasi-hood is taken he is no more a Brahman and his bodily being neutralises in the Absolute, and such a sanyaasi shall drag on his body, without comfortable bodily needs, until his natural death. But Seetha is addressing him contrary to his stance.

इयम् बृसी ब्राह्मण कामम् आस्यताम्
इदम् च पाद्यम् प्रतिगृह्यताम् इति |
इदम् च सिद्धम् वन जातम्
उत्तमम्
त्वत् अर्थम् अव्यग्रम् इह उपभुज्यताम् ३-४६-३६

"Oh, Brahman, this is the Darbha-grass-seat and you be seated comfortably, here is water, receive it for hand and feet wash, here is the forest grown victuals for your sake... dine on them relaxedly..." Thus Seetha said to Ravana.

braahmaNa = oh, Brahman; iyam bR^isii = this is, Darbha-mat; kaamam aasyataam = comfortably, be seated; idam paadyam pratigR^ihyataam = here is, water, receive it; iti = thus on saying; idam uttamam vana jaatam = here is, best, in forest, produce [fruits, tubers, victuals]; tvat artham siddham = for your, sake, ready; iha avyagram upabhujyataam = now, relaxedly, be dined on.

3.46.37

निमंत्र्यमाणः प्रतिपूर्ण भाषिणीम्
नरेन्द्र पत्नीम् प्रसमीक्ष्य मैथिलीम् |
प्रसह्य तस्या हरणे धृढम्
मनः
समर्पयामास आत्म वधाय रावणः ॥

Ravana thoroughly observed that wife of the king, Maithili, when she invited him talking civilities contextual in inviting a guest, that too Brahman sanyasi, and he firmed up his mind to abduct her even forcibly, and started to dedicate himself for destruction.

nimantryamaaNaH = one who is being invited; raavaNaH = Ravana; prati puurNa bhaaSiNiim = in turn, thoroughly, talking [talking civilities contextually]; narendra patniim maithiliim = king's, wife, at Maithili; pra samiikSya = on thoroughly, observing; [sva] aatma vadhaaya = [his own,] himself, for destruction of; prasahya = [even] forcibly; tasyaa haraNe = in her, abduction; manaH dhR^iDham samarpayaamaasa = mind, firmly, started to dedicate.

3.46.38

ततः सुवेषम् मृगया गतम् पतिम्
प्रतीक्षमाणा सह लक्ष्मणम् तदा |
निरीक्षमाणा हरितम् ददर्श तत्
महद्
वनम् न एव तु राम लक्ष्मणौ ॥

Then she looked forward for her shapely husband who has gone on a hunting game, and who must be returning along with Lakshmana, and though she looked intently she could only see the green backdrop of that great forest, but not Rama or Lakshmana.

tataH = then; su veSam = beautiful, bodied one - shapely Rama; mR^igayaa gatam = for hunting, who has gone; saha lakSmaNam = with Lakshmana - one who ought to return with Lakshmana, or, Lakshmana who might be returning; patim prati ikSamaaNaa = husband, towards, one who is waiting for - Seetha; tadaa = thus; niriikSamaaNaa [vi viikkshamaaNaa] = gazing at [or, seeing all sides]; haritam tat mahat vanam dadarsha = greenery, that, great, forest's, she saw; raama lakSmaNau tu = Rama, Lakshmana, but; na eva = not, thus - she saw.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे षट् चत्वारिन्शः सर्गः

3.47.1

रावणेन तु वैदेही तदा पृष्टा जिहीर्षुणा |
परिव्राजक रूपेण शशंस आत्मानम् आत्मना ॥

When Ravana whose intention is to abduct her has enquired thus, then on the basis of his Brahman friar's mien Seetha informed about herself on her own.

tadaa = then; jihiirSuNaa = by one who wishes to steal; parivraajaka ruupeNa raavaNena = friar's, in mien, by Ravana; pR^iSTaa vaidehii = one who is asked, such Vaidehi; aatmaanam = about herself; aatmanaa = on her own; shashamsa = made clear - informed.

3.47.2

ब्राह्मणः च अतिथिः च एष अनुक्तो हि शपेत माम् |
इति ध्यात्वा मुहूर्तम् तु सीता वचनम् अब्रवीत् ॥

Thinking briefly that, 'he is a Brahman and an untimely guest, he will indeed curse me if he is not replied,' Seetha spoke this sentence.

braahmaNaH ca = Brahman, also; atithiH ca = untimely guest, also; such as he is; eSa = he; an uktaH = not, said - if not replied; maam shapeta hi = me, he curses, indeed; iti muhuurtam dhyaatvaa = thus, briefly, thinking; siitaa vacanam abraviit = Seetha, sentence, spoke.

A lie cannot be uttered to a sanyaasi, much less to a Brahman. This friar appears as someone who is attired as a sanyaasi to fill his stomach. But he is Brahman, because he came booming Vedic hymns, which no other lesser Brahman can do. Thus, he is someone with a perfect Vedic background... and according to the saying:  yatiinaam puujanam kaaryam striyaa vaa puruSena... ' an ascetic is to be revered either by a lady or a gentleman...' and thus he cannot be turned out saying 'my husband is not at home...' and if he is neglected he may curse...' these are the criss-cross thoughts of Seetha at that moment. Ghastly Viradha boldly carried her off at one time, but she is yet to see the cunningness of a demon. So with a half-belief and half-heart she started to talk to him.

3.47.3

दुहिता जनकस्य अहम् मैथिलस्य महात्मनः |
सीता नाम्ना अस्मि भद्रम् ते रामस्य महिषी प्रिया ॥

"I am the daughter of noble-souled Janaka, the king of Mithila, by name I am Seetha, and the dear wife and queen of Rama, let safety betide you.

aham = I am; maithilasya [raajasya] mahaatmanaH janakasya duhitaa = of Mithila, [King's,] noble-souled, Janaka's, daughter; naamnaa siitaa asmi = by name, Seetha, I am; raamasya priyaa mahiSii [bhaaryaa] = Rama's, dear, queen [wife]; te bhadram = let safety betide you.

Here some versions use bhaaryaa 'wife' while some use mahiSii 'queen...' and this bhadram te coupled with jihiirSuNaa 'abduction wisher...' is taken as a forewarning to Ravana, as she immediately says who her husband is, as she is aware that this friar is Ravana. Then it implicitly means 'you who wish to abduct me, think twice, for my husband is Rama, and let safety prevail on whole of your dynasty, for it is hard to deal with Rama or with his dear queen-wife...'

3.47.4

उषित्वा द्वा दश समाः इक्ष्वाकूणाम् निवेशने |
भुंजाना मानुषान् भोगान् सर्व काम समृद्धिनी ॥

"On residing in the residence of Ikshvaku-s in Ayodhya for twelve years, I was in sumptuosity of all cherishes while relishing all humanly prosperities.

dvaa dasha samaaH = two, ten [twelve,] years; ikshvaakuuNaam niveshane uSitvaa = Ikshvaku's, in residence, on residing; maanuSaan bhogaan bhunjaanaa = humanly, prosperities, relishing; sarva kaama samR^iddhinii = all, cherishes, in sumptuosity - I was.

Mythically Seetha is Goddess Lakshmi and an accorder of prosperity. Here she is saying that she had to enjoy 'humanly indulgences...' because her husband incarnated himself as a man, and since she had to enjoy along with him in her in-law's place, she enjoyed those luxuries. Or, if this is read as a+ maanuSa bhogaan 'superhuman delights...' [of course, not 'inhuman delights...'] she enjoyed heavenly comforts as she was enjoying as Lakshmi in vaikunTha 'Milky Ocean of Vishnu.' And then, she is indirectly telling Ravana that she has come now as Seetha, after immolating herself as Vedavati, in an earlier incarnation, only to end Ravana.

3.47.5

तत्र त्रयो दशे वर्षे राज अमंत्र्यत प्रभुः |
अभिषेचयितुम् रामम् समेतो राज मन्त्रिभिः ॥

"In the thirteenth year the lordly king Dasharatha deliberated together with his imperial ministers to anoint Rama as Crown Prince of Ayodhya.

tatra = therein [of Ayodhya]; prabhuH raaja = lord and king - Dasharatha; trayaH dashe varSe = thirteenth, in year; raaja mantribhiH sametaH = imperial, ministers, together with; raamam abhiSecayitum = Rama, to anoint [as Crown Prince]; amantryata = deliberated.

3.47.6

तस्मिन् संभ्रियमाणे तु राघवस्य अभिषेचने |
कैकेयी नाम भर्तारम् मम आर्या याचते वरम् ॥

"When Raghava's anointment was being organised my venerable mother-in-law known as Kaikeyi begged her husband Dasharatha for a boon.

raaghavasya = Raghava's; tasmin abhiSecane sambhriyamaaNe tu = that, anointment, when being organised, but; kaikeyii naama = Kaikeyi, known as - named; mama aaryaa = my, venerable lady [mother-in-law]; bhartaaram varam yaacate = of her husband - Dasharatha, boon, begged.

3.47.7

प्रतिगृह्य तु कैकेयी श्वशुरम् सुकृतेन मे |
मम प्रव्राजनम् भर्तुर् भरतस्य अभिषेचनम् ॥द्वौ
अयाचत भर्तारम् सत्यसंधम् नृपोत्तमम् |

"Restraining my veracious father-in-law by a good deed once done by her in his respect, Kaikeyi besought two boons from him, namely expatriation of my husband, and anointment of her son Bharata. [3-47-7, 8a]

7, 8a. kaikeyii = Kaikeyi; me shvashuram = my, with father-in-law; su kR^itena = by good, deed [once done by Kaikeyi for Dasharatha]; pratigR^ihya = on restraining; satya sandham nR^ipa uttamam bhartaaram = truthfulness, abiding one, king, the best one, from such a husband - Dasharatha; mama bhartuH = my, husband's; pra vraajanam = distant, going [expatriation]; bharatasya abhiSecanam = Bharata's, anointment; dvau = two [boons]; ayaacata = she besought.

3.47.8

न अद्य भोक्ष्ये न च स्वप्स्ये न पास्ये कदाचन ॥एष मे जीवितस्य अन्तो रामो यदि अभिषिच्यते |
इति ब्रुवाणाम् कैकेयीम् श्वशुरो मे स पार्थिवः ॥अयाचत अर्थैः अन्वर्थैः न च यांचाम् चकार सा
|

" 'If Rama is anointed now, come what may I will not eat, sleep, or drink, and my life ends this way,' thus Kaikeyi was adamantine, and the king and my father-in-law entreated her who is nagging with meaningful riches, but she did not make good on that entreaty. [3-47-8b, 9, 10a]

8b, 9, 10a. adya = now; raamaH abhiSicyate yadi = Rama, is anointed, if; na bhokSye = not, I eat; na ca svapsye = not, also, I sleep; kadaa cana = in any way - come what may; na paasye ca = not, I drink, also; eSa me jiivitasya antaH = this way, my, life's, ending; so said Kaika to Dasharatha; iti bruvaaNaam kaikeyiim = thus, speaking [nagging,] at Kaikeyi; me saH shvashuraH paarthivaH = of mine, he that, father-in-law, and king; anvarthaiH arthaiH = with meaningful, riches; ayaacata = entreated; saa yaa.ncaam na cakaara = she, that entreaty, not, made good.

3.47.10

मम भर्ता महातेजा वयसा पंच विंशकः ॥अष्टा दश हि वर्षाणि मम जन्मनि गण्यते |

"My great-resplendent husband was of twenty-five years of age at that time, and to me eighteen years are reckoned up from my birth. [3-47-10b, 11a]

10b, 11. mahaatejaa mama bhartaa = great resplendent my, husband; vayasaa panca vimshakaH = by age, five, twenty - twenty-five years; mama janmani = my, from birth; aSTaa dasha varSaaNi hi = eight, ten - eighteen, years, only; gaNyate = reckoned up.

These foots are said to be nonexistent in some more ancient mms. But lengthy narrations are there in calculating the age of Rama and Seetha, at this point of legend with these stanzas. The letter bha in the line mama bhartaa mahaatejaa is the ninth letter of Gayatri hymn and thus the ninth book of Ramayana with thousand couplets is started from here. The whole of Ramayana is with twenty-four thousand verses and Gayatri hymn has twenty-four letters, and each book of Ramayana contains a thousand verses, starting with each letter of Gayatri. This is the then classification of the cantos of this epic and such grouping of verses is nonexistent now.

3.47.11

राम इति प्रथितो लोके सत्यवान् शीलवान् शुचिः ॥विशालाक्षो महाबाहुः सर्व भूत हिते रतः |

"Rama - thus he is exalted in the world, an unambiguous, unblemished, unsullied one, and a broad-eyed ambidextrous one, who delights in bringing universal welfare, is my husband. [3-47-11b, 12a]

11b. 12a. raama iti = Rama, thus; loke prathitaH = in world, exalted as; satyavaan shiilavaan shuciH = unambiguous, unblemished, unsullied one; vishaala akSaH mahaabaahuH = broad, eyed one, ambidextrous one; sarva bhuuta hite rataH = all, beings, in welfare, delights in [delights in bringing universal welfare]; [mama bhartaa = is my, husband.]

The dexterity of an archer depends mainly on his sighting and targeting eye. Hence, the eyes and dexterity are to be coupled instead of cleaving them as two attributes of Rama. Otherwise, in Seetha's saying that 'my husband is a broad-eyed one...' it does not make any sense to Ravana, because Ravana's eyes are much more bigger and bloodshot. Thus 'my ambidextrous husband's eyes are broad puNDariika vishaala akshaH, and those eyes are a couple of fish-eye lenses of a camera and can view in 360º, thus you cannot escape their target, in any angle...' Further, these and some more attributes in the coming verses like simha uraska etc., they are the very same words coined by Sage Narada, while informing Valmiki about Rama in the first chapter of Bala Kanda. Some think such repetitions are essentially Homeric. But in Indian scripts they are not mere repetitions but reiteration of the very same concept in the very same words, which is not an epical flaw in view of the ruling aadaraat punarukti, aadaraat dvirukti... 'an affectionate reiteration...' Hence, the very same words are put on the tongue of the principle character, Seetha.

3.47.12

कामार्तः च महाराजः पिता दशरथः स्वयम् ॥कैकेय्याः प्रिय कामार्थम् तम् रामम् न अभिषेचयत् |

"But Rama's father Dasharatha was lovesick for Kaikeyi and to fulfil her desired aspiration that great king did not anoint Rama. [3-47-12b, 13a]

12b, 13a. kaama aartaH = one who is - love, sick - for Kaikeyi; mahaaraajaH pitaa dasharathaH svayam = great-king, [his, Rama's] father, Dasharatha, personally; kaikeyyaaH priya kaama artham = for Kaikeyi's, cherish [aspiration,] desired [by her,] for fulfilling; tam raamam na abhiSecayat = him, Rama, not, anointed.

3.47.13

अभिषेकाय तु पितुः समीपम् रामम् आगतम् ॥कैकेयी मम भर्तारम् इति उवाच द्रुतम् वचः |

"When Rama arrived in the presence of his father, Kaikeyi readily and decidedly spoke these words to my husband. [3-47-b, 14a]

13b, 14a. abhiSekaaya = for anointment; pituH samiipam aagatam = to father's, presence of, [when] arrived; mama bhartaaram raamam = to my, husband Rama; kaikeyii iti drutam [dhR^itam] vacaH uvaaca = Kaikeyi, these, readily [decidedly,] words, spoke.

3.47.14

तव पित्रा समाज्ञप्तम् मम इदम् शृणु राघव ॥भरताय प्रदातव्यम् इदम् राज्यम् अकण्टकम् |

" 'What your father has proclaimed, oh, Raghava, that may be heard from me. He said, 'let this thornless kingdom be accorded to Bharata.' [3-47-14b, 15a]

14b, 15b. raaghava = oh, Raghava; tava pitraa sam aaGYaptam = your, by father, verily, proclaimed; idam mama shR^iNu = this, mine [from me,] you hear; a kaNTakam idam raajyam = not, thorny [thornless,] this, kingdom; bharataaya pra daatavyam = to Bharata, well, accorded.

3.47.15

त्वया तु खलु वस्तव्यम् नव वर्षाणि पंच च ॥वने प्रव्रज काकुत्स्थ पितरम् मोचय अनृतात् |

"And you, oh, Kakutstha Rama, indeed have to inhabit the forests for nine plus five years, hence you repair to forests and redeem your father from the remorse of perjury.' [3-47-15b, 16a]

15b, 16a. kaakutstha = oh, Kakutstha Rama; tvayaa = by you; nava panca ca = nine, five, also - nine plus five - fourteen; varSaaNi = years; vane vastavyam khalu = in forest, inhabitable, indeed; pra vraja = onward, move [you repair to forests]; pitaram a nR^itaat mocaya = father, from untruthfulness, be released [redeemed from the remorse of perjury.]

3.47.16

तथा इति उवाच ताम् रामः कैकेयीम् अकुतो भयः ॥चकार तत् वचः तस्या मम भर्ता दृढ व्रतः |

" 'As an unfearing one from any quarter and as a resolute one in his pledge my husband Rama said 'so be it' to Kaikeyi and followed her dictate. [3-47-16b, 17a]

16b, 17a. a kutaH bhayaH = not, from anywhere, one who has fear - an unfearing one from any side, Rama; dR^iDha vrataH = resolute, to pledge [strong-willed one]; mama bhartaa raamaH = my, husband, Rama; tathaa iti = so be it; taam kaikeyiim uvaaca = to her, to Kaikeyi, having said; tasyaaH tat vacaH cakaara = her, that, word [dictate,] made good [followed.]

3.47.17

दद्यात् न प्रतिगृह्णीयात् सत्यम् ब्रूयात् न च अनृतम् ॥एतत् ब्राह्मण रामस्य व्रतम् ध्रुवम्
अनुत्तमम् |

"My husband is evermore a renderer but not a recipient, and forever he speaks truth, and not the untruth, least of all. Oh, Brahman, this is the unalterable and unsurpassable vow of Rama. [3-47-17b, 18a]

17b, 18a. dadyaat = [he] gives - a renderer; na prati gR^ihNiiyaat = not, in turn, takes [not a recipient]; satyam bruuyaat = truth, speaks; a nR^itam na ca = un, truth, not, also [least of all]; braahmaNa = oh, Brahman; etat raamasya = this is, Rama's; dhruvam = unalterable; an uttamam = un, surpassable; vratam = vow.

In Maha Bharata Dharmaraja is informed that 'a king shall give, but he shall not beseech, he can perform a Vedic Ritual but cannot make it performed by others, he can learn Veda-s, but cannot teach them, he shall endeavour to govern the people [properly...] dadyaat raajaa na yaaceta yajeta na yaajayeta | na adhyaapayet adhiyiita prajaan ca paripaalayet || bhaarata - raaja dharma

3.47.18

तस्य भ्राता तु वैमात्रो लक्ष्मणो नाम वीर्यवान् ॥रामस्य पुरुषव्याघ्रः सहायः समरे अरिहा |

"One known as Lakshmana is such a Rama's brother from another mother, and he is a valorous one, tigerly-man, and an eliminator of enemies in war. [3-47-18b, 19a]

18b, 19a. tasya raamasya = that, Rama's; vi maatraH [dvai maatra] = of another mother [second-mother]; bhraataa = brother of; viiryavaan puruSa vyaaghraH = valorous one; manly tiger; lakSmaNaH naama = Lakshmana, known as; samare ari haa = in war, enemy, eliminator.

A stepmother is called as vi maata or dvaimaata and it is said vaimaatreyo vimaatR^ija

• amara kosha one is other mother, the other is second-mother, both are the nomenclatures of a stepmother.

3.47.19

स भ्राता लक्ष्मणो नाम धर्म चारी दृढ व्रतः ॥अन्वगच्छत् धनुष् पाणिः प्रव्रजंतम् मया सह |

"He who is known as Lakshmana, a follower of virtue and steadfast in his commitment, followed Rama handling his bow as a helpmate, when Rama was proceeding to forests along with me. [3-47-19b, 20a]

19b, 20a. dharma caarii = virtue, follower; [brahmacaarii = celibate]; dR^iDha vrataH = steadfast, in commitment; lakSmaNaH naama = Lakshmana, known as; saH bhraataa = he that, brother; dhanuS paaNiH = bow, handling; mayaa saha pravrajantam = with me, along, proceeding; [raamasya] sahaayaH = [to Rama,] as helpmate; anvagacChat = followed

Some texts use the word brahma caarii 'celibate' basing on the word Rama used when saying about Lakshmana to Shuurpanakha about Lakshmana as apuurvii while some others use as above.

3.47.20

जटी तापस रूपेण मया सह सह अनुजः ॥प्रविष्टो दँडकारण्यम् धर्म नित्यो धृढ व्रतः |

"Because Rama always abides in probity and resolutely vowed to it, he entered Dandaka forest in the aspect of a tufty haired saint along with me and his brother. [3-47-20b, 21a]

20b, 21a. dharma nityaH = in probity, always [one who is abiding]; dhR^iDha vrataH = resolutely, vowed - such Rama; jaTii taapasa ruupeNa = tufty-haired, saint, in aspect [Rama]; mayaa saha = me, along with; saha anujaH = with, his brother [Lakshmana]; danDaka araNyam praviSTaH = Dandaka, forest entered.

3.47.21

ते वयम् प्रच्युता राज्यात् कैकेय्याः तु कृते त्रयः ॥विचराम द्विज श्रेष्ठ वनम् गंभीरम् ओजसा
|

"Such as we are, oh, eminent Brahman, we three are moving about the impenetrable Dandaka forest just by our own mettle as we fell down from kingdom owing to Kaikeyi. [3-47-21b, 22a]

21b, 22a. dvija shreSTha = oh, Brahman, the eminent; te vayam = those, we- such a we are we; trayaH = three of us; kaikeyyaaH kR^ite tu = for Kaikeyi, sake of, but for; raajyaat pra cyutaa = from kingdom, verily, fallen [downfallen]; ojasaa = on our own mettle; gambhiiram vanam vicaraamaH = impenetrable, forest, we are moving about.

3.47.22

समाश्वस मुहूर्तम् तु शक्यम् वस्तुम् इह त्वया ॥आगमिष्यति मे भर्ता वन्यम् आदाय पुष्कलम् |
रुरून् गोधान् वराहान् च हत्वा आदाय अमिषान् बहु ॥

"Be comfortable for a moment, here it is possible for you to make a sojourn, and soon my husband will be coming on taking plentiful forest produce, and on killing stags, mongooses, wild boars he fetches meat, aplenty. [3-47-22b, 23]

22b, 23. muhuurtam samaashvasa = for a moment, be comfortable; tvayaa iha vastum shakyam = by you, here, to take rest, possible; me bhartaa = my, husband; ruruun = stag with black stripes; godhaan = mongooses like [civet-like mammals of the family Viverridae, esp. of the genus Herpestes, Marathi manguus]; varaahaan ca = wild-boars, also; hatvaa = on killing; bahu amiSaan aadaaya = aplenty, meat, on taking; puSkalam vanyam aadaaya = plentiful, forest produce, on taking; aagamiSyati = will be coming [soon.]

3.47.24

सः त्वम् नाम च गोत्रम् च कुलम् आचक्ष्व तत्त्वतः |
एकः च दण्डकारण्ये किम् अर्थम् चरसि द्विज ॥

"Such as you are, oh, Brahman, you may make mention of your name, parentage and caste, in their actuality. For what reason you are wandering in Dandaka forest lonesomely?" Thus Seetha questioned Ravana.

dvija = oh, Brahman; saH tvam = such as you are; naama ca gotram ca kulam ca = name, also, parentage, also, caste, also; tattvataH aacakSva = in actuality, make mention of; ekaH ca = lonesomely, also; daNDaka araNye in Dandaka, forest; kim artham carasi for what, reason, you wander.

She is addressing him as 'oh, Brahman...' and yet asking his caste. This is a tricky stanza. This implies her knowledge and/or ignorance about Ravana. As a housewife, it is a natural question to be put to an out-of-way friar moving in the deep of forests. Here, neither a village, nor a single family, nor even a human being is available to accord alms, and this odd almsman is moving here who is supposed to move about villages as said: bhiksha artham graamam pravishet.. Or, she must be asking him about his caste, creed etc., when he was a householder. But it is out of place. On the other hand, if Seetha is from a well-trained family, she is not supposed to question the caste, creed, and name of a real sanyaasi. Again, she is asking him to reveal himself 'in essence, truthfully.' She might have thought him to be a cursing Brahman in the first instance, but she might have found him out to be a pseudo-sanyaasi. Now that she is slowly realising that he may not be a proper Brahman either, she may be asking him straightforwardly. Because Ravana is coming out of Brahman's guise in next two stanzas, it is said that she pointedly asked him as above.

3.47.25

एवम् ब्रुवत्याम् सीतायाम् राम पत्नीआम् महाबलः |
प्रत्युवाच उत्तरम् तीव्रम् रावणो राक्षसाधिपः ॥

Ravana, the great-mighty king of demons, brusquely replied Seetha, the wife of Rama, while she is still speaking in this way.

raama patniiaam [patnyaam] siitaayaam = to Rama's, wife, Seetha; evam bruvatyaam = this way, while still speaking; mahaabalaH raakSasaadhipaH raavaNaH = great-mighty, demons, king, Ravana; tiivram uttaram = brusque, reply; prati uvaaca = in turn, said [replied.]

3.47.26

येन वित्रासिता लोकाः स देव असुर मानुषा |
अहम् सः रावणो नाम सीते रक्षो गण ईश्वरः ॥

"Oh, Seetha, of whom all the worlds composed of gods, demons and humans are highly startled, I am that sovereign of hosts of demons, known as Ravana.

siite = oh, Seetha; aham = I am [he]; yena = by whom; sa deva asura maanuSaa = with [composed of,] gods, demons, humans; lokaaH = [all] worlds; vi traasitaaH = [are] highly, startled; such a being I am; saH rakSaaH gaNa iishvaraH = he that, demon, hosts, sovereign of; raavaNaH naama = Ravana, known as.

3.47.27

त्वाम् तु कांचन वर्ण आभाम् दृष्ट्वा कौशेय वासिनीम् |
रतिम् स्वकेषु दारेषु न अधिगच्छामि अनिन्दिते
॥

"On seeing you, oh, impeccable one, glittering with golden complexion and attired in ochry-silks, I derive no pleasure in my wives.

a nindite = oh, not, peccable one; kaancana varNa aabhaam = golden, hued, glittering; kausheya vaasiniim = ochry-silks, attired in; tvaam dR^iSTvaa = you, on seeing; svakeSu daareSu = in my, wives; ratim = pleasure; na adhi gacChaami = not, I derive.

Ravana as a devotee of Lakshmi said the above as a renouncer. tvaam dR^iSTvaa 'on seeing you...' after a long time... svakeSu 'in my kith and kin...' daareSu wives...' ratim 'pleasure, involvement...' na adhigacChaami 'not, I attain...' 'On seeing you, I no longer can attain pleasure with my kith and kin, or with my wives... for I have seen my ultimate motherly goddess... thus I am ready to renounce this accursed being of Ravana...' Maheshvara Tirtha.

3.47.28

बह्वीनाम् उत्तम स्त्रीणाम् आहृतानाम् इतः ततः |
सर्वासाम् एव भद्रम् ते मम अग्र महिषी भव ॥

"You become my prime queen above all the choicest women with superior status, whom I have appropriated from here and there.

itaH tataH = from here, and there; aahR^itaanaam = [by me,] appropriated; bahviinaam = among many - superior class ladies; sarvaasaam eva = [above] all of them, thus; uttama striiNaam = choicest, women; mama agra mahiSii = my, prime, queen; bhava = you become; te bhadram = you, be safe.

Ravana as devotee is saying: aaR^itaanaam uttamam striiNaam 'To all of the choicest women appropriated by me...; mama to me'; agra mahiSiiyaa 'to the one who is my prime queen'; tasyaaH ca mama ca to her and to me; bhava iishvarii you be the ruling deity; 'To all of the choicest women appropriated by me... and to the one who is my present prime queen, namely Mandodari, to her and to me, and to all of us, you be the ruling deity...' Tiirtha.

3.47.29

लंका नाम समुद्रस्य मध्ये मम महापुरी |
सागरेण परिक्षिप्ता निविष्टा गिरि मूर्धनि ॥

"Nestled on a mountaintop my great city known as Lanka is there in the midst of an ocean and all over encompassed by an ocean.

lankaa naama = Lanka, known as; mama mahaa purii = my, great, city; samudrasya madhye = ocean's, amidst - is there; saagareNa pari kSiptaa = by ocean, around, encompassed; that Lanka; giri muurdhani = mountain, on top; niviSTaa = nestled.

3.47.30

तत्र सीते मया सार्धम् वनेषु विचरिष्यसि |
न च अस्य वन वासस्य स्पृहयिष्यसि भामिनि ॥

"Oh, Seetha, there you can saunter in pleasure-gardens along with me, and oh, lady with resentment, you will not think back to this forest-living, at all events.

siite = oh, Seetha; tatra mayaa saardham = there, with me, along with; vaneSu = in pleasure-gardens; vicariSyasi = you can saunter; bhaamini = oh, lady with resentment; asya vana vaasasya = about this, forest, dwelling; na ca spR^iha yiSyasi = not, also - at all events, think back to.

The word bhaamini is an addressing to a beautiful lady, who is with some anger or resentment kopanaa saa eva bhaaminii - amara kosha and Ravana mistook Seetha's fury as 'an anger in passion.'

3.47.31

पंच दास्यः सहस्राणि सर्व आभरण भूषिताः |
सीते परिचरिष्यन्ति भार्या भवसि मे यदि ॥

"Oh, Seetha, if you become my wife five thousand handmaidens adorned with ornaments of every description will be in your attendance." Thus Ravana said to Seetha.

siite = oh, Seetha; me bhaaryaa bhavasi yadi = my, wife, you become, if; sarva aabharaNa bhuuSitaaH = all [every description,] ornaments, adorned with; panca sahasraaNi daasyaH = five, thousand, handmaidens; paricariSyanti = will be in your attendance.

Ravana, the devotee, is saying panca sahasraaNi daasyaH 'five thousand servants...' me 'with me... together with me' paricariSyasi yadi tava 'if we all render service to you...' then you will be baaryaa; bha + aaryaa; bhaayaa= kaantyaa, aaryaa= puujyaa 'by your splendour...' bhavasi you will become the venerable Goddess Lakshmi by your own splendour while thousands are serving you...'

3.47.32

रावणेन एवम् उक्ता तु कुपिता जनक आत्मजा |
प्रत्युवाच अनवद्यांगी तम् अनादृत्य राक्षसम् ॥

When Ravana said in this way, Seetha the daughter of Janaka, a flawless one by her physique, dishonoured and replied that demon.

raavaNena evam uktaa tu = by Ravana, this way, she who is said, but; an a vadya angii = without, not, appreciable, limbed - one with flawless limbs - Seetha; janaka aatmajaa kupitaa = Janaka's, daughter, is infuriated; tam raakSasam = him, that demon; an aadR^itya = not, honouring - discourteously; pratyuvaaca = replied.

Here the word tu in raavaNena evam uktaa tu is said as tu shabdena puurvokta upacaara vacana vilakshaNa vacana it means ultimately as - Seetha spoke in derision.

3.47.33

महा गिरिम् इव अकंप्यम् महेन्द्र सदृशम् पतिम् |
महा उदधिम् इव अक्षोभ्यम् अहम् रामम् अनुव्रता ॥

"I have avowed to adhere to such a husband Rama, who is inflexible like a sturdy mountain, comparable to lordly Indra, unshakable like a vast ocean.

mahaa girim iva = sturdy, mountain, like; a kampyam = not, flexible; mahendra sadR^isham = lordly Indra, comparable to; mahaa udadhim iva = vast, ocean, like; a kSobhyam = not, be roiled - be churned - unshakeable; such a; patim raamam = husband, Rama; aham anu vrataa = I, follow up on [adhere,] avowed to.

Vividly: 'A mountain will be unswerving even if a hundred thunderbolts strike it at once, thus is my husband... but you, you are always swerving while hankering after your petty cherishes... thus, you are a straw in the wind... my husband is a coequal of Indra, while you are humiliated by Indra's son. The ocean will be turbulent on its surface but it will be calm and clear at its abyss, engulfing unusual treasures... though my husband appears as a passionate person, an indulgent person in humanly pursuits, from hunting games to hollering, in worldly agonies and ecstasies, but at his heart, he is like the fathomless serene ocean... I have avowed to follow him in this lifetime.'

3.47.34

सर्व लक्षण संपन्नम् न्यग्रोध परि मण्डलम् |
सत्य संधम् महाभागम् रामम् अनुव्रता ॥

"He who is enriched with all endowments, and who is like a banyan tree with its surmounted orbicularity, the high-minded one with truthfulness alone is his target, and I am avowed to adhere to such a Rama.

[aham = I am]; sarva lakshaNa sampannam = all, endowments, enriched; nyagrodha pari maNDalam = banyan tree [like,] surmounted, with orbicularity; satya sandham = truthfulness, as hs target; mahaabhaagam high-minded one; raamam anuvrataa = to such a Rama., I avowed to adhere.

The banyan tree is an Indian fig tree, Ficus benghalensis, the branches of which hang down and root themselves. The simile of a banyan tree to Rama says that: he is an atom in the atomic seed of that tree. On its growth, it spreads so wide and broad and every branch take its own root like the manifold growth of this universe. Hence, every individual being is his offspring and progeny. And the whole universe is pervaded by his 'tree-top' like shelter. Secondly, that tree gives shelter to innumerable beings for it is so wide at its apex. Hence, anyone can take shelter under Rama, because he is obliged to oblige all sarva jana anukuulata as said in an ancient saying: kuupa udakam vaTa cchaayaa yuvatiinaam stana dvayam | shiitaa kaale bhavet uShNam uShNa kaale bhavet shiitalam || 'water in a well, banyan tree shade, maiden's two breasts, will warm up in cold season and cool down in hot season...' Govindaraja.

3.47.35

महाबाहुम् महोरस्कम् सिंह विक्रांत गामिनम् |
नृसिंहम् सिंह संकाशम् अहम् रामम् अनुव्रता ॥

"He who is ambidextrous, broad-chested, supreme among men, and a lion-like person with the strides of prancing lion, and I am avowed to adhere to such a Rama.

aham = I; mahaa baahum = great, are his arms [ambidextrous]; mahaa uraskam = broad-chested; simha vikraanta gaaminam = lion, with prance, strider; nR^i simham = man, lion [here, not exactly a lion, the best, foremost, supreme one]; simha samkaasham = lion, like; raamam anuvrataa = to such a Rama, avowed to adhere.

'His dexterity is evident from the moment he started to save the order of universe, at the time churning Milky Ocean, becoming Mohini, becoming a Fish, a Tortoise etc. His strides are evident, when he as a dwarfish boy strode all the three worlds. As a lion-man, he tore the very stomach of the evil and now he is striding like a prancing lion towards you, for you alone are the prey for that lionised human incarnation...'

3.47.36

पूर्ण चन्द्र आननम् वीरम् राज वत्सम् जितेन्द्रियम् |
पृथु कीर्तिम् महाबाहुम् अहम् रामम् अनुव्रता ॥

"He who is a valiant one with a face like that of full-moon, a prince with his self-conquered, and he who is expressly acclaimed and effectively armed, and I am avowed to adhere to such a Rama.

aham = I; puurNa candra aananam = full, moon, faced; viiram = valiant one; raaja vatsam = king's, son; jita indriyam = self-conquered one; pR^ithu kiirtim = expressly, acclaimed; mahaabaahum [mahaa aatmaanam] = effectively, armed [high-souled]; raamam anuvrataa = to such a Rama, avowed to adhere.

'He is a valiant person and he confronts, if need be, his enemies straightforwardly, about which you have heard when your Khara, Dushana, and others are eliminated by him... but you are sneaky and slithery... you are ever a thief, never a valiant one... his face is like a pleasant full-moon, at any given opportunity, while yours is revulsive... and you are like the eclipsing planet Rahu or Ketu, whose effect lasts a few minutes... he is expressly acclaimed for his welfare activities and of course, you are also expressly acclaimed, but, only for your ill-faring actives... the senses of an yet to be crowned prince will be like the unbridled horses... but my husband conquered his own senses like an uncrowned sagacious emperor... while you, though you declare yourself as the monarch of demons, there is not even an iota of self-righteousness in you, befitting even to a petty king... then where is the question of your majesty, monarchy, or sovereignty...'

Seetha reiterates the statement 'I am avowed to adhere to such a Rama...' four times. This is daarDhyata - said for the purpose of 'reinforcement' of her statement.

3.47.37

त्वम् पुनः जंबुकः सिंहीम् माम् इह इच्छसि दुर्लभाम् |
न अहम् शक्या त्वया स्प्रष्टुम् आदित्यस्य प्रभा
यथा ॥

"You being a fox you woo me who am an absolutely inaccessible lioness? Why wooing, it is impossible for you to touch me as with the untouchable Shine of the Sun.

jambukaH = a fox; tvam punaH = you [being a fox,] again [on the other hand, yet]; dur labhaam = not [at all,] accessible one; simhiim = a lioness; maam = me; iha icChasi = now, you fancy; aadityasya prabhaa yathaa = Sun's, Shine, as with; aham tvayaa spraSTum = I, by you, to touch - to seize; na shakyaa = not, possible.

A fox usually waits in a ditch until the lion or lioness finishes its feast. The lion will have its lion's share and go away. Then the lioness and her cubs have their share and go away. Then it is the day of the fox-in-the-ditch. 'Like a fox-in-the-ditch, how you dare to come to an inaccessible lioness, when the lion departed...' Next, Sun's wife is Prabha or Shine and she is non-figural resplendent entity. She is perceivable but untouchable. If anyone can lay his hands on her by the dint of his yogic or ascetic practises, and if he baskets that Shine for use in night, that night becomes a day, for it will be shining with sunshine, and thus his pleasurable night is evanished. Thereby he looses his minimal personal comfort of a night and it will be self-ruinous to experiment with such ideas.

3.47.38

पादपान् कांचनान् नूनम् बहून् पश्यसि मंदभाक् |
राघवस्य प्रियाम् भार्याम् यः त्वम् इच्छसि राक्षस ॥

"You who are an ill-fated demon, oh, demon, by your wooing the dear wife of Raghava, thus you must be visualising many golden trees, undeniably.

raakshasa = you demon; yaH tvam = which, you are - you who are; raaghavasya priyaam bhaaryaam icChasi = Raghava's, dear, wife, cherishing; manda bhaak = [are an] ill, fated [demon]; such as you are you; nuunam = undeniably; kaancanaan paadapaan = golden, trees; bahuun pashyasi many, you, are visualising.

A dying person fantasises golden trees and the like presuming his travel to heaven. By these illusions his death is predictable.

3.47.39

क्षुधितस्य च सिंहस्य मृग शत्रोः तरस्विनः |
आशी विषस्य वदनात् दम्ष्ट्राम् आदातुम् इच्छसि ॥

"Do you wish to twitch fangs from the mouth of a ravenous lion, the expeditious challenger of animals, and from the mouth of a rebounding venomous serpent.

mR^iga shatroH = animals, challenger of; tarasvinaH = expeditious ones [expeditious lion and rebounding serpent]; kSudhitasya simhasya = ravenous, lion's; aashii viSasya vadanaat = serpent, venomous, from mouth; damSTraam aadaatum icChasi? = fangs, to twitch, do you wish to?

The simile of lion and serpent is to Rama and the fangs to Seetha. A lion or a snake knows well how to protect its instruments, namely fangs. Hence, Seetha is the fang of expeditious and ravenous Rama in eliminating evil on earth and now he will become a grudging venomous cobra too, for its tail is going to be trampled, by Seetha's abduction. Thus, the instrumentality of Seetha is established and no instrument needs to bother on its own, because its owner takes care of that instrument.

3.47.40

मंदरम् पर्वत श्रेष्ठम् पाणिना हर्तुम् इच्छसि |
काल कूटम् विषम् पीत्वा स्वस्तिमान् गंतुम् इच्छसि ॥

"Do you wish to steal away the massive Mandara Mountain by the sleight of your hand, but how do you wish to decamp healthily without consuming lethal poison?

parvata shreSTham mandaram = mountain, the best [massive,] Mt. Mandara; paaNinaa hartum icChasi? = by [the sleight of] hand, to steal, do you wish to; kaalakuuTam viSam piitvaa = lethal, venom, on consuming; svastimaan gantum icChasi? = healthily, to go [decamp,] you wish to?

She is reminiscing her emergence. Mt. Mandara is mentioned but not Mt. Himalayas or Mt. Meru, even though they are more massive and lofty. Vishnu used Mt. Mandara as a churn-staff when Milk Ocean was churned, but not Himalayas or Meru and the burden of that Mt. Mandara was sustained by Vishnu alone as a Tortoise, which is impossible for simpletons like Ravana, as Ravana failed to lift Mt. Kailash. Before Lakshmi's emergence from the churning Milk Ocean, Her elder sister haalaahala 'lethal poison' emerged and it could be contained only by Shiva, and now, if Ravana contemplates to consume her elder sister kaalakuuTa, haalaahala 'lethal poison' it is evident what will become of him. This is nidarshana alankaara; samaanya vaakyaartha aikyata 'aesthetics of correspondence...'

3.47.41

अक्षि सूच्या प्रमृजसि जिह्वया लेढि च क्षुरम् |
राघवस्य प्रियाम् भार्याम् अधिगंतुम् त्वम् इच्छसि ॥

"If you wish to override the dear wife of Raghava, then it is as good as wishing to deeply scrape your eyes with needlepoint, and licking the razorblade with your tongue.

tvam = you; raaghavasya priyaam bhaaryaam = Raghava's, dear, wife; adhi gantum [yadi] icChasi = to over, ride - steal off, [if,] wish to; such you; suucyaa = with needle [with needlepoint]; akSi pra mR^ijasi = eyes, verily [deeply,] you wish to wipe [scrape]; jihvayaa kSuram leDhi = with tongue, licking, razor-blade.

3.47.42

अवसज्य शिलाम् कण्ठे समुद्रम् तर्तुम् इच्छसि |
सूर्या चन्द्रमसौ च उभौ प्राणिभ्याम् हर्तुम् इच्छसि
॥यो रामस्य प्रियाम् भार्याम् प्रधर्षयितुम् इच्छसि |

"You who wish to bitterly intimidate the dear wife of Rama are as good as the one who wish to swim an ocean arraying a boulder around his neck, and with a pair of hands you wish to steal away both the Sun and Moon? [3-47-42, 43a]

42, 43a. yaH = which you; raamasya priyaam bhaaryaam = who, Rama's, dear, at wife; pra dharSayitum icChasi = bitterly, to intimidate, wishing to; such you; kaNThe shilaam avasajya = at neck, boulder, arraying - like dress material; samudram tartum icChasi = ocean, to swim for it, you wish to; suuryaa candramasau ubhau = Sun, Moon, both; praaNibhyaam hartum icChasi = with a pair of you hands, to steal, you wish to.

3.47.43

अग्निम् प्रज्वलितम् दृष्ट्वा वस्त्रेण आहर्तुम् इच्छसि ॥कल्याण वृत्ताम् यो भार्याम् रामस्य
हर्तुम् इच्छसि |

"You who wish to abduct me with an auspicious legend as the wife of Rama, thus you wish to steal away a glowing fire in a cloth-bundle, though evincing it to be highly flaming? [3-47-43b, 44a]

43b, 44a. yaH = which you; raamasya = of Rama; kalyaaNa vR^ittaam = one with auspicious, legend; such; bhaaryaam hartum icChasi = wife, to abduct, you wish to; such you; pra jvalitam agnim dR^iSTvaa = highly, flaming, fire, though evincing; vastreNa aahartum icChasi = by cloth [bundle,] to steal away, you wish to.

3.47.44

अयो मुखानाम् शूलानाम् अग्रे चरितुम् इच्छसि |
रामस्य सदृशीम् भार्याम् यो अधिगंतुम् त्वम् इच्छसि ॥

"You who wish to override the befitting and selfsame wife of Rama, are wishing to tread on the needle-sharp spikes of iron spears. [3-47-44b, c]

44b, c. yaH tvam = which, you; raamasya = Rama's; sadR^ishiim = 1] befitting wife, 2] selfsame; bhaaryaam = wife; adhigantum icChasi = to override, you, wish to; ayaH mukhaanaam shuulaanaam agre = iron, faces, spears, top of [on spiculated floor, sharp spikes of iron spears]; caritum icChasi = to tread, you wish to.

This declaration that she is selfsame to Rama is on the analogy of raamaa the feminal name of Rama. aham naaraayanii naama saa sattaa vaiShNavii paraa - lakShmii tantra 3-1 - yahaa mayaa jagat vyaaptam svaruupeNa svabhaavataH | tayaa vaaptam idam vishvam niyantrii ca tathaa iishvarii || 'I am indeed Naaraayanee [i.e. Lakshmi] the supreme essence of Lord Vishnu----Lakshmi Tantra 3.1. 'In my essence and entity I pervade all this universe, and as I pervade all over I am the controller and presiding deity...'

3.47.45

यद् अंतरम् सिंह शृगालयोः वने
यद् अंतरम् स्यन्दनिका समुद्रयोः |
सुर अग्र्य सौवीरकयोः यद् अंतरम्
तद् अंतरम् दाशरथेः तव एव च ॥

"Which odds are there between a lion and a fox in a given forest, which odds are there between a turbid-rivulet and an ocean, and which odds are there between a fine-wine and sour-gruel, likewise you are also at odds with the son of Dasharatha.

vane = in forest; simha shR^igaalayoH = between lion, fox; yat antaram = which, difference [at odds, is there]; syandanikaa samudrayoH yat antaram = between turbid-rivulet, ocean, which, odds - are there; sura = 1] ambrosia, 2] wine; agryat = fine variety; sauviirakayoH = sour gruel; yat antaram = which, odds - is there; tava = between yours; daasharatheH eva ca = Dasharatha's son, like that, also; tat antaram = that [such,] odds - is there.

The usage of the word syandanika is said to be the usage of a rare word by Valmiki, meaning kshudra nadi 'a turbid-rivulet...' as recorded by Pt. Satya Vrat, in Ramayana - A Linguistic Study.

3.47.46

यद् अंतरम् कांचन सीस लोहयोः
यद् अंतरम् चन्दन वारि पंकयोः |
यद् अंतरम् हस्ति बिडालयोः वने
तद्
अंतरम् दशरथेः तव एव च ॥

"Which imparity is there among the metals of gold and lead, which imparity is there among the waters of sandalwood and sewage, which imparity is there between an elephant and a wildcat of forests, such an imparity exists between you and the son of Dasharatha.

kaancana siisa lohayoH = among gold, lead, metals; yat antaram = which, imparity = which, imparity is there; candana vaari = sandalwood, water; pankayoH = sewage [waters]; yat antaram = which, imparity is there; vane hasti biDaalayoH = in forest, among elephant, wildcat; yat antaram = which, imparity - is there; tat antaram = that [such,] imparity - is there; tava dasharatheH eva ca = among you, Dasharatha's son, like that, also.

3.47.47

यद् अंतरम् वायस वैनतेययोः
यद् अंतरम् मद्गु मयूरयोः अपि |
यद् अंतरम् हंस गृध्रयोः वने
तद् अंतरम्
दाशरथेः तव एव च ॥

"Which dissimilarity obtains betwixt a crow and an eagle, which dissimilarity obtains betwixt a waterfowl and a peacock, which dissimilarity obtains betwixt a swan and a falcon living in forest, such a dissimilarity obtains betwixt you and the son of Dasharatha.

vaayasa vainateyayoH = betwixt crow, eagle; yat antaram = which, dissimilarity is there; madgu mayuurayoH api = betwixt waterfowl, peacock, even; yat antaram which, dissimilarity is there; vane = in forest; hamsa gR^idhrayoH = betwixt swan, falcon; yat antaram which, dissimilarity is there; daasharatheH tava eva ca = betwixt Dasharatha's son, yours, like that, only; tat antaram = that [such,] dissimilarity is there.

3.47.48

तस्मिन् सहस्राक्ष सम प्रभावे
रामे स्थिते कार्मुक बाण पाणौ |
हृता अपि ते अहम् न जराम् गमिष्ये
वज्रम् यथा मक्षिकया अवगीर्णम् ॥

"Even if you steal me away now, later when Indra similar Rama posits himself with his bow and arrows in hand on the battlefield, you cannot live on, and in the meanwhile you cannot digest me, as with a diamond swallowed along with a fly." Thus Seetha gave her vent to her disdainful feelings towards Ravana.

hR^itaa api = stolen, even if; aham = I am; sahasraakSa sama prabhaave = Thousand-eyed one, Indra similar, with impaction; kaarmuka baaNa paaNau = with bow, arrows, in hand; tasmin raame sthite = he that, Rama, while standing; makSikayaa = along with a fly; avagiirNam = swallowed; vajram = 1] diamond, 2] clarified butter - ghee; yathaa = as with; te jaraam = by you, into digestion; na, gamiSye = not, I go.

Here, if a fly is accidentally swallowed along with pure ghee, it will be vomited out for the nausea caused by that fly in the stomach. But diamond rends the stomach. The word vajram is usually a diamond, and if a diamond is consumed, accidentally or wilfully, it will tear off the intestines to death. Hence taking the Vedic saying vajro va aajyam the word is generally translated as ghee.

3.47.49

इति इव तत् वाक्यम् अदुष्ट भावा
सुदुष्टम् उक्त्वा रजनी चरम् तम् |
गात्र प्रकंपात् व्यथिता बभूव
वात उद्धता सा कदली इव तन्वी ॥

On speaking these sentences with high-strung words, with all her unsullied intentions to that highly sullied night-rambler Ravana, her fragile body trembled tormentedly as with a banana plant up-heaved by gust.

a duSTa bhaavaa = not, sullied, in intentions; tanvii = fragile bodied one; saa = she; su duSTam = highly, sullied one [in his intentions, or, very harsh words of Seetha]; tam rajanii caram = to him, night, walker; tat vaakyam = that [these,] sentences; iti iva uktvaa = thus, in this way, having said; gaatra pra kampaat = 1] voice, 2] body, verily, from trembling; vaata uddhataa kadalii iva = by gust, up-heaved, banana plant, as with; vyathitaa babhuuva = tormented, she became.

She poured forth all of her feelings unbothered for consequences and when her haranguing is over, she felt certain uneasiness. This uneasiness is two fold. One is in accordance with humanly nature of a woman as she is staunch enough to not yield to any, and if anyone makes an untoward advance, she has a 'list' of suicide-programs, those that are narrated to Lakshmana in the previous chapter. Further, she is yet to know about Rama's welfare, which will be impossible if this demon carries her away now. On the other side, as a Divine Consort of Vishnu, her uneasiness is for her separation from Rama, but not from the fear of any molestation by Ravana, and as the expected hour has come, the expectancy for the prospective elimination of Ravana is making her to tremble, impetuously.

3.47.50

ताम् वेपमानाम् उपलक्ष्य सीताम्
स रावणो मृत्यु सम प्रभावः |
कुलम् बलम् नाम च कर्म च आत्मनः
समाचचक्षे
भय कारण अर्थम् ॥

On closely marking Seetha to be tremulous, he that Ravana whose impetus is Death similar, clearly informed her of his name, caste, competency, and capability as his purpose is to cause scare.

mR^ityu sama prabhaavaH = Death, similar, in his impetus; saH raavaNaH = he, Ravana; vepamaanaam taam siitaam = tremulous, at her, Seetha; upa lakSya = closely, marking; bhaya kaaraNa artham = scare, causing, for the purpose of; aatmanaH = of his own; kulam balam naama ca = caste, competence, name, also; karma ca = capabilities, also; sam aacacakSe = clearly, informed.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे सप्त चत्वारिन्शः सर्गः

3.48.1

एवम् ब्रुवत्याम् सीतायाम् संरब्धः परुष अक्षरम् |
ललाटे भ्रुकुटीम् कृत्वा रावणः प्रति उवाच ह ॥

When Seetha spoke thus Ravana is embittered, and knitting his eyebrows he indeed spoke these rudish words to Seetha.

siitaayaam evam bruvatyaam = to such Seetha, thus, she who is speaking; raavaNaH samrabdhaH = Ravana, embittered; lalaaTe bhru kuTiim kR^itvaa = on forehead, eyebrow, folding, on making; paruSa akSaram prati uvaaca ha = rude, words, in reply, spoke, indeed.

3.48.2

भ्राता वैश्रवणस्य अहम् सापत्नो वरवर्णिनि |
रावणो नाम भद्रम् ते दशग्रीवः प्रतापवान् ॥

"I am known as Ravana, oh, lady with superb complexion, let safety betide you, the highly valorous and ten-headed stepbrother of Kubera.

vara varNini = oh, lady of superb, complexion; aham vaishravaNasya saapatnaH bhraataa = I am, of Vaishravana [Kubera's,] from stepmother, brother - stepbrother; dasha griivaH = one who is - ten, faced; prataapavaan = one who is - highly valorous one; raavaNaH naama = Ravana, known as; te bhadram = to you, let there be safety.

3.48.3

यस्य देवाः स गंधर्वाः पिशाच पतग उरगाः |
विद्रवन्ति भयात् भीता मृत्योः इव सदा प्रजाः ॥

"I am that Ravana at whose sight all the gods together with gandharva-s, evil-spirits, birds and snakes will always be frightened and fleeing, as with the people frightened and fleeing from death.

prajaaH = people; mR^ityoH iva = by death, as with; yasya bhayaat bhiitaa = from whose, fear, frightened - at whose very sight; sa gandharvaaH = along with, gandharva-s; devaaH pishaaca pataga uragaaH = gods, together evil-spirits, birds, snakes; sadaa vi dravanti = always, verily, running away; I am that Ravana.

3.48.4

येन वैश्रवणो भ्राता वैमात्रः कारणांतरे |
द्वन्द्वम् आसादितः क्रोधात् रणे विक्रम्य निर्जितः ॥

"I am that Ravana who when infuriated for some other reason took up a duel with Kubera, his brother from stepparent, wherein that Kubera is set up against and completely trounced in a combat.

yena = by whom; kaaraNa antare = for reason, another; krodhaat = infuriately; dvandvam aasaaditaH = duel, one who obtained - Kubera; vaimaatraH bhraataa = one from stepparent, brother; vaishravaNaH = Vaishravana [Kubera,]; raNe vikramya ni rjitaH = in combat, setting upon, completely trounced.

3.48.5

मत् भय आर्तः परित्यज्य स्वम् अधिष्ठानम् ऋद्धिमत् |
कैलासम् पर्वत श्रेष्ठम् अध्यास्ते नर वाहनः ॥

"I am that Ravana by whom Kubera, the god for Wealth-Management whose vehicular transport is handled by humans, is tormented fearfully and made to completely abandon his wealthiest place which is presided over by him till then, and I am the one who made that Kubera to flee to the excellent Mt. Kailash where he is somehow living, because I will not cause any harm on Mt. Kailash as I hold it sacred.

nara vaahanaH = one who has - humans, as vehicular transport - Kubera; yat bhaya aartaH = by whom, fearfully, [Kubera is] tormented; R^iddhimat = wealthiest [place]; svam adhiSThaanam = his own [Kubera's place] presided over place; pari tyajya completely, abandoning; parvata shreSTham kailaasam adhyaaste = mountain, excellent, on Kailash, living.

3.48.6

यस्य तत् पुष्पकम् नाम विमानम् कामगम् शुभम् |
वीर्याद् आवर्जितम् भद्रे येन यामि विहायसम् ॥

"I am that Ravana, oh, auspicious lady, who just by his valour acquired Kubera's auspicious aircraft known as Pushpaka, whose pilotage is just by the wish of its aviator, with which I will be travelling in skies.

bhadre = oh, auspicious lady; yasya = whose [Kubera's]; tat puSpakam naama = that, Pushpaka, known as; kaama gam = by wish, piloted; shubham = an auspicious [aircraft]; vimaanam = aircraft; viiryaat = by valour; aavarjitam = acquired; yena vihaayasam yaami = by which, in sky, I travel.

3.48.7

मम संजात रोषस्य मुखम् दृष्ट्वा एव मैथिलि |
विद्रवन्ति परित्रस्ताः सुराः शक्र पुरोगमाः ॥

"Just by seeing rancour-shot face of mine, oh, Maithili, all the gods will quickly shoot off, even if Indra is leading them, then where is the question of their confronting me.

maithil = oh, Maithili; sanjaata roSasya = shot up, with rancour; mama mukham = my, face; dR^iSTvaa eva = seeing, just by; pari trastaaH = highly, frightened; shakra purogamaaH suraaH = with Indra, at their fore - as leader, [all] gods; vi dravanti = quickly, running away.

3.48.8

यत्र तिष्ठामि अहम् तत्र मारुतो वाति शन्कितः |
तीव्र अंशुः शिशिर अंशुः च भयात् संपद्यते रविः ॥

"Where I will be staying there the Air-god wafts doubtfully, lest his gusts and blasts may hurt me, and the Sun also effectuates his singeing sunbeams as cooling moonbeams, lest I may abduct his wife Prabha, the Sunshine.

aham yatra tiSThaami = I am, where, staying; tatra = there; maarutaH shankitaH vaati = Air-god, doubtfully, wafts; tiivra amshuH raviH ca = one with singeing, sunbeams, Sun, also; bhayaat = by fear; shishira amshuH sampadyate = cooling, moonbeams, he obtains [effectuates].

3.48.9

निष्कंप पत्राः तरवो नद्यः च स्तिमित उदकाः |
भवन्ति यत्र तत्र अहम् तिष्ठामि च चरामि च ॥

"At places where I will be staying or freely moving there the leaves of trees will be less of rustle, lest I may wilt them up, and there the gush of water of rivers too will quieten, lest I may dry them up.

aham yatra tatra tiSThaami = I, where, and where, am staying; ca caraami ca = freely, moving, also; there; taravaH = trees - will become; niS kampa patraaH = without, rustle, of leaves; nadyaH ca = rivers, also; stimita udakaaH = with quiet, waters; bhavanti = they become [they quieten.]

3.48.10

मम पारे समुद्रस्य लंका नाम पुरी शुभा |
संपूर्णा राक्षसैः घोरैः यथा इन्द्रस्य अमरावती ॥

"My magnificent city known as Lanka is there on the other shore of the ocean, plethoric with all kinds of amenities, as well as with ghastly demons, which city will be on par with Indra's Amaravati, but for meekly gods and meaningless souls.

ghoraiH raakSasaiH sampuurNaa = with ghastly, demons, plethoric; lankaa naama = Lanka, known as; shubhaa = magnificent one; indrasya amaraavatii yathaa = Indra's, Amaravati, on par with; mama purii = my, city; samudrasya paare = of ocean, on other shore is there.

3.48.11

प्राकारेण परिक्षिप्ता पाण्डुरेण विराजिता |
हेम कक्ष्या पुरी रम्या वैदूर्यमय तोरणा ॥

"That gorgeous city is completely walled in with compound walls that are adorned with whitish silver, and its palace-chambers are golden, and its archways are fully jewelled with lapis jewels.

ramyaa purii = that gorgeous, city; paaNDureNa viraajitaa praakaareNa pari kSiptaa = with whitish [silver wall,] adorned, with compound walls, completely, covered; hema kakSyaa = with golden, chambers; vaiduurya maya toraNaa = full of lapis jewelled, with archways.

3.48.12

हस्ति अश्व रथ संभाधा तूर्य नाद विनादिता |
सर्व काम फलैः वृक्षैः संकुल उद्यान भूषिता ॥

"It is encumbered with elephants, horses and chariots, well sounded by the sounds of trumpets, and with trees which yield fruits that fulfil all the savours, and it is bedecked with chirrupy pleasure-gardens.

hasti ashva ratha sambhaadhaa = elephants, horses, chariots, trodden are its streets [encumbered]; tuurya naada vinaaditaa = with trumpet's, sounds, verily sounded; sarva kaama phalaiH vR^ikSaiH = all, cherishes [savours,] with fruits, with trees; sankula udyaana bhuuSitaa = chirruping, pleasure-garden, bedecked with.

3.48.13

तत्र त्वम् वस हे सीते राजपुत्रि मया सह |
न स्मरिष्यसि नारीणाम् मानुषीणाम् मनस्विनि ॥

"Oh, princess, oh, self-respectful lady, if you reside there together with me, hè, Seetha, then you will not think of yourself as one from among human females.

raaja putri = oh, king's, daughter - princess; manasvini = oh, self-respectful lady; hè, siite = Seetha; tatra = there - in Lanka; mayaa saha = me, along with; tvam vasa = you, reside, [or, sojourn, stop over]; maanuSiiNaam naariiNaam na smariSyasi = among females, as one among human [females,] not, you think.

The addressing expression hè, has some significance, as in hè, raam... hè, prabho... hè, bhagavaan... This has a signal of reverence than that the usual 'O' or 'oh,' for they are bland expressions of addressing.

3.48.14

भुंजाना मानुषान् भोगान् दिव्यान् च वरवर्णिनि |
न स्मरिष्यसि रामस्य मानुषस्य गत आयुषः ॥

"Revelling in humanly luxuries, over and beyond in heavenly luxuries also, you will not recollect humanly Rama, whose longevity is lessened.

vara varNini = oh, superb, complexioned one; maanuSaan bhogaan = humanly, luxuries; divyaan [bhogaan ] ca = heavenly, [luxuries,] also; bhunjaanaa = revelling in; maanuSasya gata aayuSaH raamasya = of human, with lessened, longevity, of Rama; na smariSyasi = not, you, recollect.

Vividly: 'you said that you enjoyed all humanly luxuries when you stayed at your in-law's place in Ayodhya, as at 3-47-4... they are nothing when compared with the luxuries I provide in Lanka... they are a + maanuSaan bhogaan 'super human luxuries...' as well as divyaan 'paradisiacal...' so you choose yourself between this forlorn state and a stately living...' Ravana spoke this as a perfect tempting debauch.

Ravana as devotee of Lakshmi is saying: 'If you come to Lanka with me and tatra vasatii 'while staying there...' another text for the above tatra vasa 'you stay there...' mayaa ' by me, a servant of yours, suchlike me...' ellipt. samarpitaan 'submitted, offered offerings...' maanuSaan ca divyaam ca bhogaan bhunjaanaa 'humanly, and heavenly luxuries, on enjoying...' maanuSiiNaam naariiNaam: dvitiiyena SaSTi 'one among human females...' na smariSyasi 'you do not reminisce...'

'You will not count yourself as a human female, if you come over to Lanka and enjoy the humanly and heavenly luxuries, which I, as a humble servant of yours, will offer...'

If you come there, you will not think of maanuSasya 'incarnate as man, Rama...' gata aayuSasya = gata, aayuSaH = acquired, longevity; 'Rama who acquired a longevity for eleven thousand years... raamasya 'about such a Rama... you will not think about him at all...' ellipt. naH sambandhinaH 'we, the related beings of Rama...' smariSyasi 'you think of...'

'you will stop thinking about humans and other humanly affairs, and you also will not think of Rama alone, but you will think about us, the accursed demons, the dependents and servants of the Supreme Person, Vishnu... and in doing so, your thinking shall lead towards our release from this accursed demon-hood...' Maheshvara Tiirtha.

3.48.15

स्थापयित्वा प्रियम् पुत्रम् राज्ञा दशरथेन यः |
मन्द वीर्यः सुतो ज्येष्ठः ततः प्रस्थापितो वनम् ॥

"Though Rama is the eldest son, king Dasharatha established his dear son Bharata as king, and because Rama is spineless he is put to flight to forests, and now, what is he and what am I, in matter of sovereignty.

manda viiryaH = less of, bravery [spineless, because that Rama is spineless]; jyeSThaH sutaH = [though] eldest son; yaH = which Rama is - exiled; raaGYaa dasharathena = by king, by Dasharatha; priyam putram sthaapayitvaa = dear, son [Bharata,] on establishing; tataH = therefrom; vanam prasthaapitaH = to forests, put to flight.

Ravana as devotee says: raajnaa 'one that rules from within...' like an antaryaami, 'an inner force... i.e., you as Goddess Lakshmi, raajnaa 'by King Dasharatha...' as an inner force of Dasharatha, you made Dasharatha to select manda viiryaH, a priyaH, putram, bharatam 'spineless, not, the choicest, son, Bharata...' and sthaapayitvaa 'you made Dasharatha to establish Bharata on throne...' raaj~naa 'by the inner ruler, inner force... by you...' the King Dasharatha is incited to send his jyeSTaH 'eldest son...' also as said in vishNu sahasra naamaavali: jyeSTaH shreSTaH prajaapatiH 'eldest, best, ruler of people... Vishnu, is prasthaapito vanam 'sent away to forests...

’you are Goddess Lakshmi, an inner-ruler in all beings... though Dasharatha was uninterested to select Bharata you made Dasharatha, as his inner force, to select a spineless Bharata, and Bharata is established on the throne by Dasharatha, through you... besides, though Dasharatha was disinterested to send his dear eldest son Rama to forests, you as Dasharatha’s inner force, made Dasharatha to send Rama, the eldest, best, and the only ruler of people, namely Rama, [as said in Vishnu’s Thousand names,] to forests for the elimination of demons, and thereby to release us from our accursed being... hence you, as inner force of everybody, have to come with me, if Rama’s incarnation is to yield its results...’ Maheshvara Tiirtha.

3.48.16

तेन किम् भ्रष्ट राज्येन रामेण गत चेतसा |
करिष्यसि विशालाक्षि तापसेन तपस्विना ॥

"Rama is subverted from kingdom, thus dwindled is valour, thus winded down is his anima, thus he has become a pitiable one, thus he became an ascetic as nothing else is there for him to undertake, oh, broad-eyed lady, what do you aspire to do with such a Rama?

vishaala akSi = oh, broad-eyed one; bhraSTa raajyena = subverted, from kingdom; gata cetasaa = gone is, his anima [or, dwindled is, his valour]; taapasena = simmered down [pitiable]; tapasvinaa = with an ascetic; tena raameNa kim kariSyasi = with him [with such a] Rama, what, you aspire to do.

When a tempter can convincingly prove that a woman's husband is 'unfit' then only he can succeed in his overtures. His theorematic reasoning is to let down Rama from Seetha's viewpoint, as she has broad-eyes, and she is supposed to see reality: 'Rama is rendered to nothing as said in an age-old saying bhagnaa kR^iSe bhaagavataa bhavanti 'when manly pursuits fail, he turns out as a sanctimonious person... sanyaasi, bairaag, a friar...' Hence, living with him here will cause only eye-soar in looking at these murky forests, to your wide-eyes... thus, come with me...'

Ravana as devotee says: bhaSTa raajyena; bhraSTam ariiNaam raajyam, yena tena 'subverted, enemies', kingdoms, by whom, by him...' 'he who has subverted all the kingdoms of enemies, with such a Rama...' gata cetasaa 'devoid of inner soul...' He by himself is the Cosmic Soul and no duality of souls occurs in the Absolute Soul. Because He has no duality, there will be no duality in his acts na tasya kaaryam, kaaraNam na vidyate... shruti. Then He is taapasena tapasvinaam: taapasa ina tapasvinaam 'for ascetics, lord, also an acetic...' because He is lord of all ascetics he must also be one with them...' saha raameNa tvam 'with, Rama, you...' ellipt. ayam vij~naapanam 'this supplication...' kariSyasi kim 'will you make over, isn't it?

'He who has snubbed down all enemy kingdoms, where enemies are not earthly enemies, and as he has no duality in his deeds, won't you make over this request of mine, in welcoming you to Lanka, to him...' Tiirtha.

3.48.17

सर्व राक्षस भर्तारम् कामय - कामात् - स्वयम् आगतम् |
न मन्मथ शर आविष्टम् प्रति आख्यातुम् त्वम् अर्हसि
॥

"I, the king of all the demons, am hit by the arrows of Love-god and came to you in love, and instead of beseeching me to love you, your rejection and speaking this way, is unapt of you. "Although I am the king of all the demons, on seeing you I am hit by the arrows of Love-god and came to you, thus you love me... but rejecting me this way is unapt of you, as you alone will be loosing heavenly comforts, if you reject me.

[kaamaat] kaamaya = in love, [you love me]; svayam aagatam = personally, came [to you]; manmatha shara aaviSTam = Love-god's, arrow, hit by; sarva raakSasa bhartaaram = all, demon's, king; such as I am, me; tvam = you; prati [iva] = towards [this way]; aakhyaatum = to speak - or, pratikhyaatum = to reject; na arhasi = not, apt of you.

Ravana, the devotee is saying: 'I maybe the king of all the demons, but kaamaat 'longingly, devotedly, zealously...' iha aagatam 'to here, he who came...' manmadha shara aaviSTam prati here the last word prati 'towards' is to be taken as iva 'like, as though, deem...' then 'deeming me as though I am hit by the arrows of Love-god and talking nonsense...' svayam 'you personally... in your right mind' aakhyaatum na arhasi 'to say so, is inapt of you...'

"I may be a king of all the demons in universes, but I am a zealotry devotee of yours... but deeming me to be one who is hit by the arrows of Love-god and thus speaking nonsense... this way of your thinking of me and speaking to me, is unapt of you in the right your mind...' Maheshvara Tiirtha.

3.48.18

प्रति आख्याय हि माम् भीरु परितापम् गमिष्यसि |
चरणेन अभिहत्य इव पुरूरवसम् ऊर्वशी ॥

"Oh, modest lady, on refusing me you surely become remorseful like Uurvashi who once kicked Puruurava with her feet.

bhiiru = oh, modest lady; maam = me; prati aakhyaaya = against, by saying [refusing]; puruuravasam = Puruurava is; caraNena abhihatya = with feet, on kicking; uurvashii iva = Uurvashi, as with; paritaapam gamiSyasi = remorse, you enter - you become remorseful.

Uurvashi is one among the four celestial chief maidens, apsara-s, namely, Uurvashi, Rambha, Menaka and Tiolottama. When Vishnu was in His meditation all the other apsara-s came to Him to disturb His meditation. Knowing that, Vishnu gave birth to this Uurvashi from his things. Thus, she is called the one who came from thighs uuruH 'from thighs...' and this word is defined as uru vaSTi 'muchly, splendorous one...' Then the other apsara-s had to accept ashamedly that Uurvashi is a beauty of higher order. Kalidasa took this as his subject for his drama 'Vikramorvashiiyam.'

3.48.19

अंगुल्या न समो रामो मम युद्धे स मानुषः |
तव भाग्येन् संप्राप्तम् भजस्व वरवर्णिनि ॥

"He that Rama is merely a human, and in war he equals me not by my finger, oh, richly colourful lady, and I chanced here merely by your serendipity, thus you honour me and my desire to possess you..." Thus Ravana spoke to Seetha.

varavarNini = oh, richly, colourful lady; maanuSaH saH raamaH = [mere] human, he, that Rama; yuddhe = in war; mama angulyaa samaH na = my, finger, equal to, not - he is not; tava bhaagyen sampraaptam [maam] bhajasva = by your, serendipity [good fortune,] chanced, [me] you honour.

'Serendipity' is the faculty of making happy and unexpected discoveries by accident... coined by Horace Walpole [1754] after The Three Princes of Serendip [now Sri Lanka,] a fairy tale. Now as a Lankan, let Ravana also say so.

Ravana, the devotee is saying: yuddhe 'in war...' yasya angulyaaH samaH ko api na asti 'whose, finger, equalling, whoever, even, not, there...' yaH saH raamaH ' who, he, is Rama... or, Vishnu Himself...' maanuSaH 'humanly incarnate...' tam 'him, such a Rama...' mama bhaagyena 'by my, fortune...' sampraaptam 'presently' let that Rama arrive [in Lanka...]' bhajasva 'him, that Rama, you hold him in honour...'

"In battlefield none can match that Rama even by his little finger, for He is none other than Vishnu, and such a Vishnu chanced here in the human incarnation as Rama, and let fortune betide me and let that Rama arrive in my Lanka, and you be instrumental to his arrival, then you may hold that Rama in high honour... for all this to happen first you come with me..." Maheshvara Tiirtha.

3.48.20

एवम् उक्ता तु वैदेही क्रुद्धा संरक्त लोचना |
अब्रवीत् परुषम् वाक्यम् रहिते राक्षस अधिपम् ॥

Vaidehi who is spoken thus is infuriated on her part and with her eyes bloodshot spoke these bitter words to the king of demons in that lonely lace.

evam uktaa vaidehii tu = thus, spoken to, Vaidehi, on her part; kruddhaa samrakta locanaa = infuriated, with bloodshot, eyes; rahite = without [anyone, in lonely place]; raakSasa adhipam = to demon's, king paruSam vaakyam abraviit = bitter, words, she spoke.

The lonely place is an advantageous place for such tempters. But if the tempted is self-controlled, nothing adverse can happen. raagam viviktaa iti vardhayanti 'inclination increases in isolation...' But Seetha is disinclined to any such advances or lures or temptations. Some discussion is there in endnote.

3.48.21

कथम् वैश्रवणम् देवम् सर्व देव नमस्कृतम् |
भ्रातरम् व्यपदिश्य त्वम् अशुभम् कर्तुम् इच्छसि ॥

"How you wish to commit sins although saying that Kubera, a god reverenced by all of the gods, is your brother?

sarva deva namaskR^itam = by all, gods, reverenced; devam vaishravaNam = god, Vaishravana [Kubera]; bhraataram vyapadishya = brother, by making known - telling his name; tvam = you; a shubham kartum katham icChasi = un, holy [sinful acts,] to commit, how, you wish to.

3.48.22

अवश्यम् विनशिष्यन्ति सर्वे रावण राक्षसाः |
येषाम् त्वम् कर्कशो राजा दुर्बुद्धिः अजित इन्द्रियः ॥

"All the demons will perforce get completely destroyed, oh, Ravana, for whom you the cruel and culpable one with uncontrolled senses is the king, and you will be blameworthy for the elimination of righteous demons like Vibheeshana, et al.

raavaNa = oh, Ravana; karkashaH = cruel one; dur buddhiH = bad, minded [culpable]; a jita indriyaH = with not, controlled, senses; such as you are; tvam = you; yeSaam raajaa = to whom, you are a king; such of those; sarve raakSasaaH = all of those, demons; avashyam vi nashiSyanti = perforce, completely get destroyed.

3.48.23

अपहृत्य शचीम् भार्याम् शक्यम् इन्द्रस्य जीवितुम् |
न हि रामस्य भार्याम् माम् अपनीय अस्ति जीवितम्
॥

"It may be possible to live after abducting Shaci Devi, the wife of Indra, somehow and anyhow there will be no liveability after abducting me, the wife of Rama.

indrasya bhaaryaam shaciim apahR^itya = Indra's, wife, Shaci, on abducting; jiivitum shakyam = to live on, it possible to; raamasya bhaaryaam maam = Rama's, wife, me; apa niiya = leading away - on abducting; jiivitam = liveability na asti hi = not, is there, indeed.

3.48.24

जीवेत् चिरम् वज्र धरस्य हस्तात्
शचीम् प्रधृष्य अप्रतिरूप रूपाम् |
न मा दृशीम् राक्षस धर्षयित्वा
पीत अमृतस्य अपि तव अस्ति मोक्षः ॥

"Oh, demon, un-mirrored is the prettiness of prettyish Shaci Devi, and one may live long on forcibly snatching her away from the hands of the wielder of Thunderbolt, Indra, but to him who intimidates or abuses me or women like me, there will be no moksha, release from the cycle of rebirth, even if he has consumed amR^ita ambrosia." Thus Seetha spoke to Ravana.

raakSasa = oh, demon; a prati ruupa ruupaam = not, mirrored, prettiness, prettyish lady; shaciim = Shaci Devi is; vajra dharasya hastaat = Thunderbolt, wielder, from the hand of; pradhR^iSya = on forcibly snatching away; ciram jiivet = for a long time, one may live; maa dR^ishiim = me, similar; dharSayitvaa [duuSayitvaa] = on intimidating, [on abusing]; piita amR^itasya api = though consumed, ambrosia, even if; tava asti mokSaH = to you [your-like,] is there, moksha, [release from the cycle of rebirth]; na = is not there.

Seetha iterated twice about Shaci Devi for reinforcing her argument. She did not say 'on abducting me you will not survive...' but said 'on abducting me, or women like me...' this is to say that any husband devote-wife is not to be subjected to such humiliation. Further, this is for ashliila nivaaraNa artham 'to avoid obscenity from the mouth of this principal character in legend....' Govindaraja. As Seetha is unsure whether Ravana consumed ambrosia or not, but, 'if your-like malicious minded beings, though they have gulped amR^ita 'ambrosia' there is no moksha 'release, deliverance...' from death-birth cycle and that moksha is possible through wise thinking... and, as your soul is full with foulness, that unwise state of yours will never attain moksha...' Rama Tilaka Commentary.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे अष्ट चत्वारिंशः सर्गः

3.49.1

सीताया वचनम् श्रुत्वा दशग्रीवः प्रतापवान् |
हस्ते हस्तम् समाहत्य चकार सुमहत् वपुः ॥

On hearing Seetha's words that valorous ten-headed Ravana loudly clapped in dissent for once and divulged his very mighty body.

prataapavaan dashagriivaH = valorous one, Ten-headed Ravana; siitaayaa vacanam shrutvaa = Seetha's, words, on hearing; haste hastam sam aahatya = on palm, with palm, well [loudly,] clapped; su mahat vapuH cakaara = very mighty, [his] body, made [divulged,].

These beings, including Hanuma, change into titanic form when they are infuriated. A cruel aspect minus anger is not in consonance with each. Thus, Ravana got wild first, but he does not want to hide his reality before his Goddess Lakshmi, hence he divulged his real aspect. Maheshvara Tiirtha.

3.49.2

स मैथिलीम् पुनः वाक्यम् बभाषे वाक्य कोविदः |
न उन्मत्तया श्रुतौ मन्ये मम वीर्य पराक्रमौ ॥

That wordsmith Ravana again spoke these words to Maithili, "Perhaps you have not heard about my valour and vanquishes in all your madness for Rama.

vaakya kovidaH saH = word, smith, he that Ravana; maithiliim punaH vaakyam babhaaSe = he, to Maithili, again, words, spoke; unmattayaa = by you who are mad; mama viirya paraakramau = my, valour, vanquishes; na shrutau manye = not, unheard, I think.

Ravana as devotee is saying to Seetha: 'unheard are my valour and vanquishes na unmattayaa : matta janaat udgataa unmatta bhinna taa dR^ishayaa 'not mad... you are far from the maddened crowd, you are opposite of a mad personality...' na unmattayaa tvayaa na shrutau manye... 'though you are not a madcap in reality, you did not give any ear to my valour and vanity...' Maheshvara Tiirtha.

Once the demon Mahisha-asura was eliminated by Goddess Durga, a female, and Ravana is now talking to a female, [and maybe she is also in disguise like him.] If this woman assumes her real nature at the time of abduction, the abduction will not be easy and handy. Hence, before her assuming her real form, it is better to show his real entity. Thus, he clapped for once before changing into his real entity. Or, the role-play of a Brahman sanyasi is not in consonance with the villainous abduction and that garb of a Brahman itself is a hindrance to his original atrocious nature known to world as raa vaNa 'one who makes people to cry...' thus vexed with this role-paying of a Brahman, he clapped loudly and infuriately, for once. Rama Tilaka.

3.49.3

उद् वहेयम् भुजाभ्याम् तु मेदिनीम् अंबरे स्थितः |
आपिबेयम् समुद्रम् च मृत्युम् हन्याम् रणे स्थितः
॥

"Standing on the sky I can lift up the earth with two of my arms, I can completely gulp down any ocean, standing in war I can even put the Death to death.

ambare sthitaH = on sky, standing; bhujaabhyaam mediniim ud vaheyam = by my two arms, earth I can up, lift; samudram ca = [any] ocean, also; aa pibeyam = completely, I gulp down; raNe sthitaH = in war, standing; mR^ityum hanyaam = Death, I put to death.

3.49.4

अर्कम् तुंद्याम् शरैः तीक्ष्णैर् विभिंद्याम् हि महीतलम् |
काम रूपिणम् उन्मत्ते पश्य माम् कामदम् पतिम्
॥

"Indeed, I can split the Sun and splinter the earth with my splitting arrows, oh, mad woman, I can assume any form as I wish, and endow any wish you wish, such as I am, I must be your husband, behold me." So said Ravana when revealing his real nature.

arkam tundyaam [rundhyaam] hi = Sun, I can split [obstruct] indeed; tiikSNaiH sharaiH = with splitting, arrows; mahiitalam vi bhindyaam = earth's plane, verily, split [splinter]; unmatte = oh, mad woman; kaama dam patim = wishes, endowing, husband; kaama ruupiNam = by wish, who can assume any form; maam pashya = me, you behold.

3.49.5

एवम् उक्तवतः तस्य रावणस्य शिखि प्रभे |
क्रुद्धस्य हरि पर्यन्ते रक्ते नेत्रे बभूवतुः ॥

While the infuriated Ravana is saying in that way his eyes which by themselves are torchlit in their shine have became further bloodshot and blackened at their edges.

evam uktavataH = that way, when he said; kruddhasya tasya raavaNasya = infuriated, that, Ravana's; shikhi prabhe = torchlit, in shine; hari paryante = blackened, at edges; netre = in such eyes; rakte babhuuvatuH = bloodshot, became.

3.49.6

सद्यः सौम्यम् परित्यज्य तीक्ष्ण रूपम् स रावणः |
स्वम् रूपम् काल रूप आभम् भेजे वैश्रवण अनुजः ॥

Immediately discarding the gentle form of a Brahman friar, that younger brother of Kubera, Ravana, assumed his own ferocious form which is similar to the form of Terminator.

vaishravaNa anujaH = Vaishravana [Kubera's] younger brother; saH raavaNaH = he, Ravana; sadyaH = immediately; saumyam ruupam = gentle, form - of Brahman friar; pari tyajya = discarding; svam = his own; kaala ruupa aabham = Terminator's, form, similar to; tiikshNa ruupam bheje = ferocious, aspect, he assumed.

3.49.7

संरक्त नयनः श्रीमान् तप्त कांचन भूषणः |
क्रोधेन महता आविष्टो नील जीमूत सन्निभः ॥दश आस्यो
विंशति भुजो बभूव क्षणदा चरः |

That celebrated Ravana whose eyes are bloodshot as he is ensorcelled by desperate fury transmuted his form into a tend-faced, twenty-armed night-walker wearing golden ornaments of purified gold and appearing as a black tempestuous cloud. [3-49-7, 8a]

7, 8a. mahataa krodhena aaviSTaH = by desperate, fury, ensorcelled; sam rakta nayanaH = with bloodshot, eyes; shriimaan = celebrated one; tapta kaancana bhuuSaNaH = burnt [purified,] golden, wearer of ornaments; [vicitra shakti sampanna = wizardly Ravana]; niila jiimuuta sannibhaH = blackish, [tempestuous] cloudlike, in shine; dasha aasyaH = ten, faced one; vimshati bhujaaH = twenty, with arms; kSaNadaa caraH = night, walker; babhuuva = became [transmuted.]

3.49.8

स परिव्राजक च्छद्म महाकायो विहाय तत् ॥प्रतिपेदे स्वकम् रूपम् रावणो राक्षस अधिपः |
रक्त
अंबर धरः तस्थौ स्त्री रत्नम् प्रेक्ष्य मैथिलीम् ॥

On discarding that guise of a Brahman friar that sovereign of demons Ravana educed his own physique and then that mighty bodied one attired in reddish clothing stood before Maithili observing that gem of a lady. [3-49-8b, 9]

8b, 9. raakSasa adhipaH = demons, sovereign; saH raavaNaH = he, Ravana; parivraajaka cChadma vihaaya = friar's, guise, on discarding; svakam ruupam pratipede = his own, form, he educed; tat mahaa kaayaH = that, mighty-bodied one; rakta ambara dharaH = reddish, clothing, attired in; strii ratnam maithiliim prekSya = lady, gem of a, at Maithili, observing; tasthau = stood afore her.

He stood before her showing his mighty physique, expecting her to yield on seeing such a magnificent manly physique, which dissimilar to the girlish physique of her husband Rama.

3.49.10

स ताम् असित केश अन्ताम् भास्करस्य प्रभाम् इव |
वसन आभरण उपेताम् मैथिलीम् रावणो अब्रवीत् ॥

She whose tresses are glossily blackish until their ends, and who has on her glittering jewellery and silken-ochry-sari, whereby who is imperceivable like sun's glaring shine, to such Maithili Ravana spoke.

saH raavaNaH = he, Ravana; a sita kesha antaam = not, whitened, head-hair, ends [hairdo having glossily blackish tressed ends]; bhaaskarasya prabhaam iva = sun's, shining, like; vasana aabharaNa upetaam = clothed [silken-ochry-sari,] jewellery, having on her; taam maithiliim abraviit = to her, to Maithili, spoke.

3.49.11

त्रिषु लोकेषु विख्यातम् यदि भर्तारम् इच्छसि |
माम् आश्रय वरारोहे तव अहम् सदृशः पतिः ॥

"If you wish to have a husband of well-renown in three worlds you seek shelter in me, oh, high-hipped lady, I alone will match up to you as husband.

varaarohe = oh, high-hipped lady; triSu lokeSu vikhyaatam bhartaaram = in three, worlds, well-renowned, a husband; icChasi yadi = you wish, if; maam aashraya = in me, you seek shelter; aham tava sadR^ishaH patiH = I [alone] will, to you, match up, as husband.

3.49.12

माम् भजस्व चिराय त्वम् अहम् श्लाघ्यः पतिः तव |
न एव च अहम् क्वचित् भद्रे करिष्ये तव विप्रियम् ॥त्यज्यताम् मानुषो भावो मयि भावः प्रणीयताम् |

"Ultimately you have a much-lauded husband in me, as such you oblige me, and I will not cause any displeasure to you at any point of time. Let your heart refrain from that humanly Rama and you start bringing round your heart towards me. [3-49-12, 13a]

12, 13a. bhadre = oh, fortunate lady; tvam ciraaya maam bhajasva = you, for a long time [ultimately,] me, you oblige; aham tava shlaaghyaH patiH = I will be, to you, much-lauded, husband; aham kvacit = I will, anytime; tava = to you; vi priyam = dis, pleasure; na kariSye ca = not, I will cause; maanuSe = for humanly [Rama]; bhaavaH = your thoughts [heart, love]; tyajyataam = leave off; mayi bhaavaH pra Niiyataam = me [towards me,] thought [heart, love,] verily lead [bring round.]

3.49.13

राज्यात् च्युतम् असिद्ध अर्थम् रामम् परिमित आयुषम् ॥कैः गुणैः अनुरक्ता असि मूढे पण्डित
मानिनि |
यः स्त्रिया वचनात् राज्यम् विहाय ससुहृत् जनम् ॥अस्मिन् व्याल अनुचरिते वने वसति
दुर्मतिः |

"Oh, halfwitted lady, you who deem yourself a highly intellectual lady, listen, that mindless Rama who just by a word of a woman forebode kingdom along with all of his amiable people, and lives in this forest where the predators are on the prowl, thus he who is spurned off from kingdom, ungainful are his purposes, and who is even a short-lived human, I wonder by what merits you are impassioned for such a Rama?" Thus Ravana spoke to Seetha. [3-49-13b, 14, 15a]

13b, 14, 15a. muuDhe = oh, unintelligent lady; paNDita maanini = highly intelligent, deem your self; dur matiH = bad, minded [mindless Rama]; yaH striyaa vacanaat = who, by a woman's, word; sa = along with; su hR^it janam = good, hearted, people; raajyam vihaaya = kingdom, on leaving off; vyaala anucarite = predators, moving in [on prowl]; asmin vane vasati = in this, in forest, he who lives - Rama; such a; raajyaat cyutam = from kingdom, fallen [spurned off]; a siddha artham = not, gainful, his purposes; [maanuSaH = being human]; parimita aayuSam = he is with - limited, longevity - short-lived human being; raamam = at Rama; kaiH guNaiH anuraktaa asi = by what, merits [of Rama,] impassioned [for him,] you are.

For the verses from 11 to 14 Maheshvara Tiirtha, a very ancient commentator, tries hard to establish Ravana as an absolute devotee of Goddess Lakshmi, for Ravana himself was their doorkeeper in heaven before his accursed being. He is one from the two doorkeepers in vaikuNTha 'abode of Lord Vishnu and Lakshmi' called Jaya and Vijaya Ravana is Jaya, the doorkeeper. That commentary is like this. yadi aham patiH 'if, I am, the lord...' raakshasaam iti seSaH elliptic, 'of demons...' tava sadR^ishaH : kim bhR^itya - iti seSaH 'you befitting, elliptic, am I a befitting servant - no I am not...' 'Although I am not a good servant of yours, but if you wish to me be one, triSu lokeSu vikhyaataam yathaa tathaa 'as if to become famous in all the three worlds...' maam bhartaaram aashraya 'me, as servant, accept...' Here bharta is defined as shushruuSa aadinaa svaaminam bibharti iti bhartaa - bhR^itya iti arthaH 'one who serves his master by his services is bhartaa. Thus bhartaa does not only mean a husband but also a servant. Why should she accept Ravana now as a newly recruited servant? Because ciraaya tava shlaaghyaH 'for a long time I have been extolling you in vaikunTha as Jaya...' and I am a priya : priiNayati iti shshruuSa aadinaa svaaminam - iti priya bhR^ityaH 'a dear, earnest servant of yours...' maam bhajasva 'you know me thus as your humble servant...' maanuSe bhaava tyajataam 'humans only are to be saved..' - you leave this thinking and think that we the demons are also to be saved...' muuDhe paNDita maaninii mayi bhaava praNiiyataam 'Although I am an unread stupid, grace me too because I am your long serving servant...' Further, Rama is raajyaat cyutam 'not fallen from kingship, but he is a spurner of kingly pleasures, he thrusts these small things back with his foot...' why because a siddha artham - ashca asau siddha arthaH ca 'Vishnu is one with His purposes fulfilled... thus He does not care for a petty kingdom, when He is the King of Kings...' parimita aayuSam : parigatam - tyaktam; mitam - alpam - aayuH yena tam - a parimita aayuSam 'He is an eternal entity...' kaiH guNaiH - kaiH= anirvacaniiya; guNaiH= ananta kalyaaNa guNa shiila 'One with indefinable, illimitable auspicious merits...' anuraktaa asi 'you are impassioned for such a Vishnu, though... and I have no objection for that, but bless me too... durmati : duSTeSu api matiH - anugraahikaa buddhi 'He is not a mindless person, but he has a mind for the mindless and bad-minded persons like me... So please come with me and let your husband follow you to Lanka and accord salvation, as planned by you all...' Maheshvara Tiirtha.

3.49.15

इति उक्त्वा मैथिलीम् वाक्यम् प्रिय अर्हाम् प्रिय वादिनीम् ॥अभिगम्य सुदुष्ट आत्मा राक्षसः
काम मोहितः |
जग्राह रावणः सीताम् बुधः खे रोहिणीम् इव ॥

On saying that sentence to Maithili, who by herself is a nice talker and who is a proper one for addressing with nice words, that verily evil-minded demon Ravana maddened by lust drew nigh of Seetha and grabbed her, as Budha, the Jupiter grabs the Star Rohini in firmament. [3-49-15b, 16]

15b, 16. su duSTa aatmaa = verily, evil, minded [Ravana]; kaama mohitaH = by lust, maddened; raakshasaH raavaNaH = that demon, Ravana; priya [vacana] arhaam = for nice, [words,] proper one - to talk to; priya vaadiniim = nice, talker; maithiliim = to Maithili; vaakyam iti uktvaa = words, this way, on saying; abhi gamya = nigh, drawing - approaching her; khe budhaH rohiNiim iva = in firmament, Budha - the Jupiter, with Rohini, as with; siitaam jagraaha = Seetha, he grabbed.

What happened to the lakshmaNa rekha? 'A boundary drawn by Lakshmana when he departed Seetha in search of Rama?' Some discussion about this is there in the endnote. Here, even though Ravana is su duSTa aatmaa, kaama mohitaa 'a very wicked souled and lustily crazed....' it is all for other women, but not towards Seetha. And thus he caught hold of Seetha, as the planet Budha, Jupiter, the son of Moon catches his own Star mother Rohini, a dear wife the Moon, reverentially. Maheshvara Tiirtha. Later commentators rejected this saying that, if it were to be so, then Ravana has Oedipus complex.

3.49.17

वामेन सीताम् पद्माक्षीम् मूर्धजेषु करेण सः |
ऊर्वोः तु दक्षिणेन एव परिजग्राह पाणिना ॥

He that Ravana grabbed the lotus-eyed Seetha on lifting her up with his left hand at her plait of hair at nape, and with his right hand at her thighs.

saH = he; padma akSiim siitaam = lotus, eyed, at Seetha; vaamena kareNa eva muurdhajeSu = with left, hand, thus, head-hair; dakSiNena paaNinaa uurvoH tu = with right, hand, thighs, but; parijagraaha = grabbed.

3.49.18

तम् दृष्ट्वा गिरि शृंग आभम् तीक्ष्ण दंष्ट्रम् महा भुजम् |
प्राद्रवन् मृत्यु संकाशम् भय आर्ता वन देवताः
॥

On seeing him who grabbed Seetha, who has incisive fangs, mightily armed and who is shining forth like a mountain crest and similar to Death, the forest deities quickly fled away terrorised by his terrorism.

mR^ityu sankaasham = Death, one similar to; tiikSNa damSTram = one with incisive, fangs; mahaa bhujam = mightily, armed one; giri shR^inga aabham = mountain, crest, in shine; tam dR^iSTvaa = him [who grabbed Seetha,] on seeing; vana devataaH = forest, deities; bhaya aartaa = by terrorism, terrorised; praadravan = quickly fled.

3.49.19

स च मायामयो दिव्यः खर युक्तः खर स्वनः |
प्रत्यदृश्यत हेमांगो रावणस्य महारथः ॥

Then the miracle-air-chariot of Ravana which is miraculously designed to appear and disappear at the wish of its master, yoked with miraculous mules, and built with its golden wheels and parts, appeared afore Ravana braying noisily.

[then]; maayaamayaH = miraculously [designed for appearing and disappearing]; divyaH khara yuktaH = miraculous; mules, yoked with; khara svanaH = braying, noisily; hema angaH = golden, with wheels [parts]; raavaNasya saH mahaarathaH = Ravana's, that, miracle-air-chariot; prati adR^ishyata = afore, appeared.

3.49.20

ततः ताम् परुषैः वाक्यैः अभितर्ज्य महास्वनः |
अंकेन आदाय वैदेहीम् रथम् आरोपयत् तदा ॥

Then he whose voice is strident that Ravana lifted her up by her waist and got Vaidehi up on the air-chariot intimidating her with bitter words.

tadaa = then; mahaa svanaH = one who has - strident, voice - Ravana; taam vaidehiim = her, Vaidehi; paruSaiH vaakyaiH abhitarjya = with bitter, words, intimidating; ankena aadaaya = by waist, lifting up - or dragging her onto his flank; tataH = then; ratham aaropayat = chariot, got up on.

3.49.21

सा गृहीता अतिचुक्रोश रावणेन यशस्विनी |
रामा इति सीता दुःख आर्ता रामम् दूरम् गतम् वने ॥

Agonised with anguish when gone into the captivity of Ravana, she that glorious Seetha wailed loudly for Rama saying 'oh, Rama,' which Rama has gone deep into the forest by then.

raavaNena gR^ihiitaa = by Ravana, captured [when gone into captivity of Ravana]; yashasvinii = glorious one; saa siitaa = that, Seetha; duHkha aartaa = with anguish, agonised; vane duuram gatam raamam = in forest, distant, gone, at Rama; raamaa iti = 'oh, Rama', thus [saying]; ati cukrosha = loudly, wailed.

3.49.22

ताम् अकामाम् स काम आर्तः पन्नग इन्द्र वधूम् इव |
विवेष्टमानाम् आदाय उत्पपात अथ रावणः ॥

Ravana who is infatuated with lust picked her up, which lady is disinclined for any kind of sensuality and who is verily writhing like the wife of King Cobra, and then he surged skyward and flew off with her in his air-chariot.

atha = then; kaama aartaH = with lust, infatuated; saH raavaNaH = that, Ravana; a kaamaam = not, inclined - one disinclined for lusting; pannaga indra vadhuum iva = cobra, king, wife, like; vi veSTamaanaam = one who is verily, writhing; taam aadaaya = her, on picking her up; [vegena = speedily]; ut papaata = up, fallen - fell upon the skies, flew off.

3.49.23

ततः सा राक्षसेन्द्रेण ह्रियमाणा विहायसा |
भृशम् चुक्रोश मत्ता इव भ्रांत चित्ता यथा आतुरा ॥

While that lord of demons is abducting her in the skyway, Seetha became frenzied with bewildered faculties and then bawled stridently like a hysterical person.

tataH = then; raakSasa indreNa vihaayasaa hriyamaaNaa = by demons, lord, in skyway, while being abducted; saa = she that Seetha; mattaa iva = frenzied, as if; bhraanta cittaa = bewildered, faculties; aaturaa yathaa = a hysterical person, as with; bhR^isham cukrosha = stridently, bawled.

3.49.24

हा लक्ष्मण महाबाहो गुरु चित्त प्रसादक |
ह्रियमाणाम् न जानीषे रक्षसा काम रूपिणा ॥

"Haa, greatly dextrous Lakshmana... oh, rejoicer of your mentor... you are incognisant of me who am being abducted by this demon who is a dissembler.

mahaabaahuH = greatly dextrous one; guru citta prasaadaka = mentors, heart, rejoicer of; haa lakSmaNa = haa, Lakshmana; kaama ruupiNaa rakSasaa = by wish, guise-changer - dissembler, by demon; hriyamaaNaam = being abducted; [maam = me, of me]; na jaaniiSe = not, you know.

Seetha tongue-lashed this Lakshmana alone in the earlier chapters and him alone she is addressing now, that too firstly, before calling Rama, that too addressing as 'dextrous one...' Is she self-contradictory? Not so, 'Lakshmana is the one who can protect even the self-reliant Rama, then where is the question of his not protecting Seetha from any calamity?' is her reasoning. On the other hand, Lakshmana left the hermitage just now, so he must be within earshot, while Rama went into deep of the forest long back.

3.49.25

जीवितम् सुखम् अर्थाम् च धर्म हेतोः परित्यजन् |
ह्रियमाणाम् अधर्मेण माम् राघव न पश्यसि ॥

"Oh, Raghava, you have relinquished your high-life, happiness, and riches for the sake of righteousness, and though you avowed to protect your observants, you are unobservant of me who am being abducted by the unrighteousness itself.

jiivitam sukham arthaam ca = [high] life, happiness, riches, also; dharma hetoH parityajan = righteousness, for the reason of, one who is relinquishing; raaghava = oh, Raghava; a dharmeNa = by not, righteousness - unrighteousness or, by an unrighteous demon; hriyamaaNaam = being abducted; maam na pashyasi = me, not, you are observant of.

3.49.26

ननु नाम अविनीतानाम् विनेता असि परंतप |
कथम् एवम् विधम् पापम् न त्वम् शास्सि हि रावणम् ॥

"Oh, enemy-inflamer Rama, I reckon that you are an absolute controller of uncontrollable beings, I wonder why you are not controlling this kind of sinner, Ravana, indeed?" This is how Seetha started her cry in wilderness.

parantapa = oh, enemy-inflamer; a viniitaanaam = for not, wise beings [ for uncontrollable beings,] vi netaa = absolute, controller; asi nanu = you are, I dare say [I reckon]; tvam = you; evam vidham paapam raavaNam = this, kind of, sinner, Ravana; katham naama = how, I wonder; na shaassi hi = not, controlling, indeed.

3.49.27

ननु सद्यो अविनीतस्य दृश्यते कर्मणः फलम् |
कालो अपि अंगी भवति अत्र सस्यानाम् इव पक्तये ॥

"Indeed, the result for an evil act will not be apparent instantaneously. Even the time becomes a factor in the matter of cause and effect, as with the crops becoming cookable after certain time lag." Thus, she is addressing Ravana now.

aviniitasya karmaNaH phalam = evil, acts', fruit [result]; sadyaH = instantaneously; na dR^ishyate nu = not, apparent, indeed; sasyaanaam paktaye iva = [yield of] crops, for cooking [after ripeness,] as with; atra = in such matters; kaalaH api angii bhavati = Time, even, part [factor,] becomes.

3.49.28

त्वम् कर्म कृतवान् एतत् काल उपहत चेतनः |
जीवित अंतकरम् घोरम् रामात् व्यसनम् आप्नुहि ॥

"The Time has battered your brains and as an infringer you have undertaken this particular exploit, whereby you will get a devastating and life-ending tribulation from Rama." Thus, she upbraided Ravana.

tvam = you; kaala upahata cetanaH = by Time, battered, with a mind; [ett = this particular]; karma kR^itavaan = deed [exploit,] you have done [as an infringer]; raamaat = from Rama; jiivita antakaram ghoram vyasanam aapnuhi = life, ending, devastating, tribulation, you get.

3.49.29

हन्त इदानीम् सकामा तु कैकेयी बान्धवैः सह |
ह्रियेयम् धर्म कामस्य धर्म पत्नी यशस्विनः ॥

"An honest wife of a glorious one who aspires nothing but honesty, such a wife of Rama as I am, I am being abducted, thus the aspiration of Kaikeyi and her kinfolk has now come true. Oh, god!" Thus, she soliloquised.

dharma kaamasya = honesty, aspirer of - Rama; yashasvinaH = of glorious Rama; dharma patnii = honest, wife; such as I am; hriyeyam = I am being abducted; idaaniim = now; kaikeyii baandhavaiH saha = Kaikeyi, kinfolk, together with; sa kaamaa = with [came true,] aspiration; [astu = let her be]; hanta = oh, god.

Rama also talks in this way when Viraadha abducted Seetha in the opening chapter of this Aranya Kanda. This small talk is more humanly as said: supramatta kupitaanaam bhaava j~naanam dR^iSTam 'in the delirious or furious conditions, one's own heart is outspoken...' and if it is spoken in anger none but their antagonists are envisaged, firstly.

3.49.30

आमंत्रये जनस्थानम् कर्णिकारान् च पुष्पितान् |
क्षिप्रम् रामाय शंसध्वम् सीताम् हरति रावणः ॥

"I call the attention of the flowered Karnikaara trees of Janasthaana, you inform Rama that Ravana is thieving Seetha." Thus, she is addressing the woods and others on the ground from air-chariot.

janasthaanam puSpitaan karNikaaraan = in Janasthaana, flowered, Karnikaara trees; aamantraye = I call attention of; raavaNaH siitaam harati = Ravana is, Seetha, thieving; thus; kSipram raamaaya shamsadhvam = instantly, to Rama, be made known inform.

3.49.31

हंस सारस संघुष्टाम् वन्दे गोदावरीम् नदीम् |
क्षिप्रम् रामाय शंस त्वम् सीताम् हरति रावणः ॥

"I pray you who are with the bustle of swans and saarasa water birds, oh, River Godavari, you promptly tell Rama that Ravana is thieving Seetha.

hamsa saarasa sanghuSTaam = swans, saarasa [water birds,] bustling with; godaavariim nadiim vande = to you Godavari, river, I pray; raavaNaH harati siitaam = Ravana is, thieving, Seetha; tvam kSipram raamaaya shamsa = you, promptly, to Rama, tell.

This does not mean that this request is as good as asking that river to overflow its banks to go to Rama and tell the news. It is: "I pray you to tell this news to any one of the bustling birds in your lap and that bird swiftly takes to flight to go to Rama and informs him, because the birds are also sympathetic with Rama and with me, as well...' This is hamsa sandesha, saarasa sandesha which idea became more famous at a later time for the emergence of masterpieces like megha sandesha of Kalidasa and hamsa sandesha in nala damayanti upaakhyaana.

3.49.32

दैवतानि च यान्ति अस्मिन् वने विविध पादपे |
नमस्करोमि अहम् तेभ्यो भर्तुः शंसत माम् हृताम् ॥

"I also venerate you, the sylvan deities that travel in this forest with diverse trees or, those that abide on the treetops, you may please inform my husband that I am being stolen.

vividha paadape = which is with diverse, trees; asmin vane = in this, forest; [yaani = which of those]; daivataani = sylvan deities; yaanti [santi] = will be moving about [abide by trees]; tebhyaH = for them; aham namaskaromi = I am, offering veneration; maam hR^itaam = me, as a stolen one; bhartuH shamsata = [to my] husband, inform.

The word namaskaromi is of two parts: namaH, karomi and this namaH is again cleavable as na mama 'not, mine...' 'I have no 'I-ness' and I wholly submit my 'my-ness' unto you...' Thus namaH kaomi is 'I am making myself in submission to you...' and if this said with the gesture of adjoined palms called anjali, which in Latin is iungo, iungere and if iun is read as an` and ng be read as jna of Sanskrit, this iungo is also an~jali as Latin has many Sanskrit words in it. Then this is called namaskaara baaNa 'a salutation-arrow' more like a cupid's arrow to bring two together... not necessarily a male and a female, but any two or more, in veneration or friendship.

3.49.33

यानि कानिचित् अपि अत्र सत्त्वानि निवसन्ति उत |
सर्वाणि शरणम् यामि मृग पक्षि गणान् अपि ॥

"Or, over there, some few beings that are living over there on the ground below, I seek shelter of all the flocks of birds and hoards of animals, and I pray you to convey this news.

atra = there - on the ground as seen from aircraft; yaani kaanicit api = those, some few, even; sattvaani nivasanti uta = beings, are living, there; sarvaaNi = all of the; mR^iga pakSi gaNaan api = animals, birds, groups of, even; sharaNam yaami = shelter, I am getting into - I seek.

Seetha firstly appealed to the trees frenziedly. But reasoning herself that the trees can tell only when Rama comes to them, for they cannot move, and then she appealed to River Godavari and her swans. Presuming that the water loving water birds may not penetrate the deep forest, and then she appealed the sylvan deities presiding on the treetops. Again presuming that these sylvan deities of forests may not be able to see through the thick of forest, she is now asking the animals and birds that usually move on the ground, to locate Rama. This entire criss-cross thinking has happened within split seconds.

3.49.34

ह्रियमाणाम् प्रियाम् भर्तुः प्राणेभ्यो अपि गरीयसीम् |
विवश अपहृता सीता रावणेन इति शंसत ॥

"Inform my husband about his dear and loftier wife than his lives, saying that, 'helpless Seetha is stolen by Ravana.'

praaNebhyaH api gariiyasiim = by [his] lives, even, loftier; hriyamaaNaam = being stolen; priyaam = about [his] dear [wife]; vi vasha = without, help [helpless one]; siitaa = Seetha; raavaNena apahR^itaa = by Ravana, stolen; iti bhartuH shamsata = thus, to [my] husband, you inform.

3.49.35

विदित्वा माम् महाबाहुः अमुत्र अपि महाबलः |
आनेष्यति पराक्रम्य वैवस्वत हृताम् अपि ॥

"If that ambidextrous Rama comes to know about me, even if I am taken to heavens, or, even if I am impounded by Death, that great-mighty Rama brings me back, on aggressing against all of the gods in heaven, or, against Yama, the Death God." Thus, she appealed to one and all, but in vain.

mahaa balaH = great-mighty one; mahaabaahuH = ambidextrous [Rama]; vaivasvata hR^itaam api = by Death, I am impounded, even if; maam = me; amutra api = [taken to] other world [to heavens,] even if; viditvaa = [if he comes to] on knowing; paraakramya = on aggressing; aaneSyati = brings back.

3.49.36

सा तदा करुणा वाचो विलपंती सुदुःखिता |
वनस्पति गतम् ग्रिध्रम् ददर्श आयत लोचना ॥

She that wide-eyed Seetha who is highly anguished and bewailing with pitiable words then with a wide-eyed expectancy saw the eagle Jatayu perching on a tree.

tadaa = then; karuNaa vaacaH vilapantii = with pitiable, words, who is bewailing; aayata locanaa = wide, eyed one; saa = she; su duHkhitaa = highly, anguished; vanaspati gatam gridhram dadarsha = tree [a tree that yields fruits without flowering,] gone onto - perched on, eagle, she saw.

3.49.37

सा तम् उद् वीक्ष्य सुश्रोणी रावणस्य वशम् गता |
समाक्रंदत् भयपरा दुःख उपहतया गिरा ॥

She that well-waisted lady who has gone into the captivity of Ravana craned and stared at the eagle, and worsted by fear she shrieked squeakily with a stuttering voice that is walloped with anguish.

raavaNasya vasham gataa = Ravana's, captivity, gone in; sushroNii = well-waisted one; bhaya paraa = by fear, worsted; saa = she; tam = him [Jataayu]; ud viikshya = up, on seeing - seeing on raising head; duHkha upahatayaa giraa = anguish, walloped with, [stuttering] voice; sam aakrandat = squeakily, shrieked.

3.49.38

जटायो पश्य मम आर्य ह्रियमाणम् अनाथ वत् |
अनेन राक्षसेद्रेण करुणम् पाप कर्मणा ॥

"Oh, fatherly Jatayu, see me, like an orphanized one I am pitiably abducted by this lord of demons with sinister deeds.

aarya jaTaayoH = oh, dignified [fatherly,] Jatayu; anena paapa karmaNaa = by this one, with sinister, deeds; raakshasa indreNa = by demons, lord of; anaatha vat = orphan, like [orphanized one]; karuNam = pitiably; hriyamaaNam = being abducted; mama [maam] pashya = me, you see.

3.49.39

न एष वारयितुम् शक्यः त्वया क्रूरो निशाचर |
सत्त्ववान् जितकाशी च स आयुधः चैव दुर्मतिः ॥

"It is impossible for you to forestall this merciless night-walker, for he is formidable, shining forth with cunning conquests, also thus this wicked minded one is with weaponry.

kruuraH = merciless one; sattvavaan = a formidable one; jita kaashii ca = [who by his cunning] conquests, shining forth, also; sa aayudhaH caiva = with, weaponry, also thus; dur matiH = wicked, minded one; eSa nishaacara = this one, night-walker; tvayaa = by you; vaarayitum = to forestall; na shakyaH = not, a possible, one.

3.49.40

रामाय तु यथा तत्त्वम् जटायो हरणम् मम |
लक्ष्मणाय च तत् सर्वम् आख्यातव्यम् अशेषतः ॥

"Oh, Jatayu, everything about my abduction shall be narrated to Rama, or to Lakshmana, as it has happened in its entirety." Thus Seetha supplicated Jatayu.

jaTaayo = oh, Jatayu; mama haraNam = my, about abduction; yathaa tattvam = as, it happened; tat sarvam = that, all about it; a sheSataH = without, a residuum - entirely; raamaaya = to Rama; lakSmaNaaya ca = to Lakshmana, also - or to Lakshmana; aakhyaatavyam = be narrated.

Nobility will not seek help selfishly; if help is sought that way, the seeker instantly becomes an ignoble, falling from the heights of personal nobility. Seetha may be an impetuous lady but if she talking to a noble elderly person or being, she talks judiciously in all her humbleness. Here she is not asking Jatayu to wage a war against Ravana to save her. She is asking Jatayu to convey the news of her abduction to Rama, because as an old eagle, as old as her father-in-law, Jatayu may not fight back this Ravana successfully. Besides, Ravana is with weaponry and a cunning warrior. Jatayu may be a powerful eagle, but if it comes to weapons and missiles, a natural being cannot withstand the artificial ammunition of war. Hence, visualising the danger in Jatayu's attempting any combat with Ravana, she is asking him to be the carrier of news, as all the trees, river and her birds, sylvan deities, and the other birds and animals are not heedful of her request, and this eagle alone is beheld, besides being an old acquaintance.

Whether Seetha is touched by Ravana or not - is a much debated issue by ancient commentators. When Ravana is carrying a curse on his head, that makes his head/heads to be splintered, if he lustfully touches any woman, against her will, it is questioned how his head is not splintered now, when touching Seetha. Maheshvara Tiirtha brings in skaanda puraaNa which says that: chaayaa graahitvam api asi sarva vidyaa vishaarade | kesha chaayaam paraamR^ishya jaanu chaayam tahaiva ca | gR^ihiitvaa jaanakiim hR^iShTo lankaam praayaa tathaa eva ca | 'Ravana being an expert in all branches of sciences, caught Janaki by the shadow of her head-hair and the shadow of thighs...' Maheshvara Tiirtha.

For this Rama Tilaka says yet another way of catching Seetha, as explained for the verse at 3-49-17: muurdhajeSu kareNa : muudhaja iSu kareNa 'best ones, arrows, with hands...' 'with the hands that handle the best arrows... Seetha is caught...' vaama kareNa uurvo saH pari jagraaha here the word uuru which usually translates as 'thighs' is said as 'feet...' 'Ravana caught hold of her feet as the Planet Budha, the Jupiter caught the feet of his mother Star Rohini in early times; and now iks requesting his personal deity Goddess Lakshmi to come to Lanka. Rama Tilaka.

Catching Seetha while she is standing is not possible in both the ways as said above. She should be in a supine position on ground to handle her from under her thighs or at the nape of the neck. Her falling on ground is not explicitly said in these verses in Aranya. But Seetha says at verse 3-49-34, that 'in a state of helplessness, I am abducted...' This word vivasha, vi vashatvam is not only 'helplessness...' but also a state of 'swooning...' She repeats the same wording in Sundara Kanda and even in Yuddha Kanda II at verse 8 of 116 sarga, while replying Rama's accusation, in saying that yadi aham gaatra samsparsham gataa asmi vivashaa prabho 'when I was 'helpless' I was touched by Ravana... fault is not mine, gods alone have fouled it...' Thus, it is assumed that Seetha was in a short swoon when caught by Ravana. Then again, when she was rolling on ground in the same state Ravana lifts her up by her waist into his air-chariot.

All this discussion is to establish Seetha is an 'untouchable' for others, and for fear of a blemish to her paativratya 'husband-devotness...' which topic will be raised by no other than Rama, after war. The absolute devotees of Rama or Seetha hold Ravana's touching Seetha, as an intolerable act. Thus, to portray that Seetha is 'untouchable' there are many more legends woven around this topic.

One among it is lakshmaNa rekha 'Lakshmana's drawing a line around the hermitage, like a firewall...' When Seetha transgressed this firewall and came out of it to offer alms to Ravana, in Brahman sanyaasi's guise, she in her fear fell down on ground, as said in aadhyaatma raamaayaNa in the verse: tato vidaarya dharaNiim nakhaiH uddhR^itya baahubhiH | tolayitvaa rathe kShiptaa yayau kShipram vihaayasaa || 'then [Ravana] cleaved the earth with his nails, uplifting that clod with his hands and with a balancing act put it in the air-chariot, and quickly went away in skyway...'

Another anthology says that Rama while going after the Golden Deer, hid the real Seetha and placed a maayaa siitaa ' an illusory Seetha...' in the cottage. This deceptive Seetha is continued until her self-immolation after Great War. Real Seetha emerged out of the pyre instead of this Maya Seetha. Then it is questioned, whether the bemoaning and bewailing of Rama for Seetha, throughout the later part of the epic is to hoodwink the readers or so? It is then replied that this also is one among the many miraculous effects of Vishnu viSNu maaya All this culminates into the saying of Bhagavad Gita: vyavasaayaatmikaa buddhiH eka iha kuru nandana | bahu shakhaa hi anantaah ca buddhayo avyavasaayiNaam || 2-41 'the object to determine is distinct singularly, and many and unending are those who say manifoldly with indistinct minds....'

Nothing happens by mere touching of Seetha, for she is a resolute lady to abide by her husband Rama. Valmiki is very clear in picturing her to be a stubborn and staunch husband-devote, and no more mythological bends are required to prove her chastity. She herself proved this with her agni pravesha ' self-immolation...' to all concerned. If Seetha acquired a blemish by mere touch, then Draupadi will be in a more pathetic state, since she is physically handled by Keecaka, that too when she is in her senses. The common feature in both the cases is, some other man 'touching their braids...' A woman's head hair cannot be touched by anybody in molestation. atra dashagriivo atyanta avamati ruupam kula kShaya karam kesha grahaNam svasya bhavitavya anuruupatayaa kR^itavaa | kesha grahaNasya - sabhaa nayana

• paruSha bhaaShaNa - vastra apaharaNa - aadi apekShayaa - vadhopekShayaa ca atyanta avamati karatvam kula kShaya karatva ca bhaarate prati paaditam - dk 'Ravana is predestined for self-ruin, hence touched the braid of Seetha, and touching the braid of a lady, dragging her to king's court, roughly talking to her, undressing her, all these lead to the destruction of one's own clan, as demonstrated in Maha Bharata...' In vana parva of mahA bhaarata, when Draupadi goes on complaining that 'I am dragged by my braid... I am dragged by my braid...' Krishna says to Draupadi: rudiShyanti striyo hi evam yeShaam kruddhaa asi bhaamini | satyam te pratijaanaaami raajnaa raajnii bhaviShyasi || 'you women always go on weeping for such tings... [having suffered in such a way,] I promise that you alone will become the empress...' So also, Seetha is instrumental for the elimination of evil, called Ravana together with all his clansmen. This is as pledged by Veadavati, an earlier incarnation of Goddess Lakshmi. As such, Seetha has to go to Lanka to attend that complete eradication, according to mythology.

Whether it is myth or real she is not all a frailty to yield up that easily nor a weak bodied one for an easy molestation. She travelled the length and breadth of the country barefooted, that too in impenetrable forests. These ladies of lore had their yogic faculties with which Gaandhaari, the mother Duryodhana, in Maha Bharata makes him a diamond-bodied one, excepting his thighs. Their words come true if they utter them with certain concentration. At the time of burning the tail of Hanuma in Sundara Kaanda Seetha says: siito bhava 'cool down...' 'Let the fire on the tail of that monkey be coolant to him...' and it happened accordingly. That burning tail burnt whole Lanka, except some places, without any scorching effect on Hanuma. Likewise she would have said at Ravana hato bhava 'dead, you are...' but she does not say so. Rama's pledge to saints and sages to eliminate evil on earth is to be fulfilled by Rama alone.

Leaving the untouchablness or otherwise of Seetha aside, since every negative act is to be solemnised, let us listen to the fruits of listening or reading of this episode, siitaa apaharaNa 'abduction of Seetha...' as it involves the elimination of evil on earth, Skanda Puraana says 'nothing inauspicious will happen to those best people who listen this episode of Seetha's abduction...'

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एको न पंचाशः सर्गः

3.50.1

तम् शब्दम् अवसुप्तस्य जटायुः अथ शुश्रुवे |
निरैक्षत् रावणम् क्षिप्रम् वैदेहीम् च ददर्श सः ॥

Jataayu who is slumbering away craned and stared on hearing the voicing of Seetha and then he saw Ravana and even Vaidehi.

ava suptasya = one who is slumbering; jaTaayuH tam shabdam shushruve = Jataayu, that, noise [voicing of Seetha,] clearly heard; atha saH kSipram = then, he, quickly; nir aikshat = gazed; raavaNam vaidehiim ca dadarsha = Ravana, Vaidehi, even, he saw.

3.50.2

ततः पर्वत शृंग आभः तीक्ष्ण तुण्डः खग उत्तमः |
वनस्पति गतः श्रीमान् व्याजहार शुभाम् गिरम् ॥

That best bird majestic Jataayu with a very sharp beak and appearing like a mountain peak, then uttered these words of expediency still perching on a tree.

tataH parvata shR^inga aabhaH = then, mountain, peak, in shine [peakiness]; tiikSNa tuNDaH = very sharp, beaked one; shriimaan = that majestic eagle; vanaspati gataH = on tree, gone on [perched]; khaga uttamaH = bird, best; shubhaam giram vyaajahaara = expedient, with words, uttered.

3.50.3

दशग्रीव स्थितो धर्मे पुराणे सत्य संश्रयः |
भ्रातः सः त्वम् निन्दितम् कर्म कर्तुम् न अर्हसि संप्रताम्
॥जटायुः नाम नाम्ना अहम् गृध्र राजो महाबलः |

"Oh, brother, now it is inapt of you to undertake a deplorable deed. I am one of those who abide by perpetual probity and avowed to truthfulness. Such as I am, oh, Decahedral-demon Ravana, I am the mightiest king of eagles known by the name Jataayu. [3-50-3, 4a]

3, 4a. bhraataH = oh, brother; dashagriiva = oh, Ten-headed [Decahedral-demon] Ravana; samprataam = now; tvam ninditam karma kartum na arhasi = deplorable, deed, to do [to undertake,] not, apt of you; aham puraaNe dharme sthitaH = I, in perpetual, probity, he who is abiding; satya samshrayaH = to truthfulness, one avowed to; saH aham = such as I am; mahaabalaH = mightiest; gR^idhra raajaH = eagles, king; naamnaa jaTaayuH naama = known as, Jataayu, by name.

This self-assured statement of Jataayu is like this: aham puraaNe dharme sthitaH 'I abide by the sanaatana dharama, 'The Eternal Virtue...' 'belonging to the master and the servant...' aham daashyaH, 'I am a humble servant of Supreme Soul...' aham satya samshrayaH, 'I am sheltered by the Everlasting Truth... that Everlasting Truth is made known in satyam j~naanam anantam brahma... and thus bhagavat ekopaaya niSTaH, 'I have a complete dedication unto god...' - 'I with my unwavering determination am subservient to Him alone, and such as I am, in my presence you cannot undertake a deplorable deed, deplorable to that Eternal Virtue or to three worlds...' On telling about himself, next he started to tell about his master. Govindaraja.

3.50.4

राजा सर्वस्य लोकस्य महेन्द्र वरुण उपमः ॥लोकानाम् च हिते युक्तो रामो दशरथ आत्मजः |

"Rama, the son of Dasharatha, is the master of all the world, one similar to Mahendra and Varuna, the Rain-god, and the one who is connected with the well-being of all the world. [3-50-4b, 5a]

4b, 5a. dasharatha aatmajaH raamaH = Dasharatha's, soul-born son, Rama; sarvasya lokasya raajaa = all, world's, king - ruler; mahendra varuNa upamaH = Mahendra, Varuna - Rain-god, one similar to; lokaanaam hite yuktaH ca = worlds', in well-being, connected with, also.

The simile of Indra and Rain-god to Rama is to say that 'Rama is a bestower of rains and livelihood like Indra, the presiding deity of east, through the Rain-god, the presiding deity of west, unlike you who are a pilferer... and he is the preserver of all the worlds... so, you also get persevered by him, because he is also the lord of yours...' Govindaraja.

3.50.5

तस्य एषा लोक नाथस्य धर्म पत्नी यशस्विनी ॥सीता नाम वरारोहा याम् त्वम् हर्तुम् इह इच्छसि |

"Whom you desire to abduct now, that best lady is Seetha by her name, and this glorious one is the legitimate wife of that preserver of all the worlds, namely Rama. [3-50-5b, 6a]

5b, 6a. yaam = whom; tvam iha hartum icChasi = you, now, to abduct, you desire to; eSaa = she is; siitaa naama varaarohaa = Seetha, named, best lady; yashasvinii = glorious one; loka naathasya = worlds, husband's [preserver's]; tasya = his - Rama's; dharma patnii = legitimate, wife.

3.50.6

कथम् राजा स्थितो धर्मे पर दारान् परामृशेत् ॥रक्षणीया विशेषेण राज दारा महाबलः |

"How a king adhering to probity can lay his hands on the wives of others? If it is a king's wife, oh, great-mighty Ravana, she is to be safeguarded particularly. [3-50-6b, 7a]

6b, 7a. dharme sthitaH raajaa = in probity, adhering, a king; para daaraan = other's, wires; katham paraamR^ishet = how, he touches - lay hands on; mahaabalaH = oh, great-mighty Ravana; raaja daaraa = king's, wife; visheSeNa rakSaNiiyaa = particularly, is to be safeguarded.

3.50.7

निवर्तय गतिम् नीचाम् पर दार अभिमर्शनात् ॥न तत् समाचरेत् धीरो यत् परो अस्य विगर्हयेत् |
यथा आत्मनः तथा अन्येषाम् दारा रक्ष्या विमर्शनात् ॥

"Reverse your filthy course, or fortuity, or mind form laying your hands on other's wives. A sagacious person does not undertake that deed by which others deplore him. As with the protection of one's own wife from somebody's laying hands on her, other person's wife is also to be protected in that way. [3-50-8 [3-50-7b, 8]

7b, 8. niicaam gatim [matim] = filthy, course/fortuity, [or, mind]; para daara abhimarshanaat = other's, wife, from lay hands on; nivartaya = turn back; paraH = other person; asya = him [the doer of bad-deed]; yat vigarhayet = which [deed,] deplores; tat dhiiraH na samaacaret = that [deed,] a sagacious one, will not, undertake; aatmanaH daara = one's own wife; yathaa = as to how; tathaa = = in that way; anyeSaam daaraH = other person's, wife; vimarshanaat = from [somebody's] laying hands on her; rakSyaaH = she is to be protected.

If it is asked that a king's wife is a special entity to be protected, and then other's wives are less fortunate or what? Not so, it is said that the wife of a king is a motherly entity. Other's wives may become sisters or sister-in-laws etc., but a mother is a mother. The difference in dealing with a king's wife and with wife of a commoner is that of a difference between a sinner and a criminal. Either way unrighteous it is. The very basic concept of wooing others' wives itself, is both a crime and a sin. 'R^itaa upeyaat...' iti shaastraat - gamyaa sva bhaaryaa | anyaa bhaaryaa agamyaa iti- maadhava aacaarya - dk.

Here the word 'king' also denotes the god, as Manu uses the word 'raajaa' for Yama, the Terminator yamo vaivasvato raajaa yaH tava eSa hR^iodi sthitaa... For this, Ravana may refute saying, 'this Rama may be a god of yours... but not mine...' And for this it is countered in saying, devaanaam ca devataaanaam ca saamaanyam adhi daivam... 'there is no your god or my god, but god is one... to everyone...'

Jataayu is asking for a reversal of Ravana's mind or course, otherwise misfortune likely to happen to him. Further, being a king one shall never do a deplorable and unkingly act. anena loka ninditam karma na kartavyam iti | tathaa ca vishNu puraaNe - parityajyet artha kaamo dharma piiDaa karau nR^ipa | dharmam api ashubhodarkam loka vikR^iShTam eva ca - dk

3.50.9

अर्थम् वा यदि वा कामम् शिष्टाः शास्त्रेषु अनागतम् |
व्यवस्यन्ति अनु राजानम् धर्मम् पौलस्त्य नंदन
॥

"If the means to gain probity, or prosperities, or even pleasures are inconspicuous in scriptures, oh, the scion of Paulastya, then even the erudite scholars will conduct themselves following the king and his demeanour.

paulastya nandana = oh, Paulastya's, scion of; shiSTaaH = erudite scholars; shaastreSu an aagatam = in scriptures, not, conspicuous; artham vaa = prosperity, either; yadi vaa kaamam = or, if, pleasures; dharmam = [or even] probity; raajaanam anu = kings' [course of action,] by following; vyavasyanti = conduct themselves.

There is another flex for the raajaanam anu as raajaanam anu as raajaanam iva 'like king, like subjects...' shiSTaaH  'anyone who takes recourse to righteous behaviour...' Because the king shall possess an aptitude to go through the scriptures and ascertain what is right and what is wrong, then only his subjects will follow likewise. Even if the course of conduct is imperceptible in scriptures, a king shall decide the right way, and thus the subjects automatically follow him, in the same way... thus, 'being a king, yet behaving like a criminal and a sinner, is inapt of you...' so said Jataayu to Ravana. Maheshvara Tiirtha.

Ravana is the son of Vishravasa who again is the son of Pulastya, the brainchild of Brahma, who are all supposed to be the well-read scholars in all scriptures and sciences. Hence, Jataayu is addressing Ravana to remember his scholarship, which is in effrontery with his present behaviour. And the suggestion that 'protect wives of others persons as you protect your own wife...' is to say that 'if somebody from your subjects, on following your present path, gains access to your wife Mandodari, do you tolerate?'

3.50.10

राजा धर्मः च कामः च द्रव्याणाम् च उत्तमो निधिः |
धर्मः शुभम् वा पापम् वा राज मूलम् प्रवर्तते ॥

"A king is the best repository for probity, prosperities, and pleasures, and whether it is probity or felicity or even iniquity that will emerge from the fount called king.

dharmaH ca kaamaH ca = of probity, also, of pleasures, also; dravyaaNaam ca = for prosperities, also; raajaa uttamaH nidhiH = king is, the best, repository; dharmaH = [whether it is] probity; shubham vaa paapam vaa = [whether it is] felicity, or, iniquity, or; raaja muulam pravartate = king, as fount, they emerge.

Other mms read raajaa dharmasya kaamasya... then 'the king is the root cause for the prevalence of probity, felicity etc. anena prajaa raajaanam anusaranti iti suucitam... dk 'subjects follow what a king does...'

3.50.11

पाप स्वभावः चपलः कथम् त्वम् रक्षसाम् वर |
ऐश्वर्यम् अभिसंप्राप्तो विमानम् इव दुष्कृती ॥

"Oh, prominent one among demons, deviltry and mercuriality are but natural for you demons, but how you have amassed affluence, as with an evildoer attaining an aircraft that puts him to flight to heaven. "You by your nature are a devilish and mercurial personality though you have come from a decent lineage, how you have become an outranking demon among demons and how you could attain kingdom, which is to be ruled righteously, like an evildoer attaining a heaven-bound aircraft.

rakSasaam varaH = among demons, oh, prominent one; paapa svabhaavaH = deviltry, by your nature; capalaH = mercuriality - you have; tvam = such a you are; duS kR^itii = an evil, doer; vimaanam [sampraaptaH ] iva = aircraft [that takes him to heaven,] [attaining,] as with; aishvaryam katham abhisampraaptaH = affluence [kingdom,] how, you attained - amassed.

3.50.12

काम स्वभावो यः सः असौ न शक्यः तम् प्रमार्जितुम् |
न हि दुष्ट आत्मनाम् आर्यम् आवसति आलये चिरम् ॥

"He whose nature is such, that nature is perhaps impossible to efface, a sermon does not dwell in the heart of an evil-minded one for a long time, indeed. "He whose nature itself is vile, it is perhaps impossible for him to efface it, and in the residence of such an evil-minded person, evilly acquired prosperity does not dwell for a long time, indeed.

yaH = which; [yasya = to whom]; svabhaavaH = is the nature; asau saH = from him [his,] that; pra maarjitum = to efface; kaama [kaamam] = perhaps; na shakyaH = not, possible; duSTa aatmanaam aalaye = evil, minded one's, in residence; aaryam = sermon [prosperity]; ciram na aavasati hi = for a long time, not, dwells, indeed.

Ruling the kingdom righteously, in itself is a merit that leads that king to heavens. When the kingdom itself is acquired unrighteously, and so the oppulence, there is no question of merit or heaven, or even an air ticket to that heaven. For such persons, all these are ad hoc luxuries. anena paapiShTasya aishvaryam na bhavati | praaptam cet api na tiShTati - adharmaat ca eva nahuShaH pratipede rasaatalam

• kaamandaka - dk

The reference to an aircraft that carries Ravana to heaven is not the Pushpaka aircraft, which he already grabbed from Kubera. The airports of Pushpaka aircraft are in the mortal worlds and in heavens it can land at the best in Indra's heaven, say paradise. There is no entry for these petty airships into the higher realms of Brahma, Vishnu, and Maheshvara if piloted by Ravana like demons.

3.50.13

विषये वा पुरे वा ते यदा रामो महाबलः |
न अपराध्यति धर्मात्मा कथम् तस्य अपराध्यसि ॥

"When that great-mighty Rama has not transgressed either in your country or in your city Lanka, then how you become a transgressor in respect of that noble-souled Rama?

mahaa balaH = great-mighty [Rama]; dharma aatmaa = noble souled [Rama]; raamaH = Rama; yadaa = when; te viSaye vaa = in your, country, either; pure vaa = in [your] city, or; na aparaadhyati = not, offensive - not transgressed; tasya = in his [respect]; katham aparaadhyasi = how, you are offensive.

Vividly: 'you may say that abduction of enemy's wife is my hobby... but you are abducting the wife of one who is neither a friend nor an enemy of yours... why for is this fancy when viewed in the prospective of righteousness or polity of kingships... anena anaparaadhiShu samiiciineShu aparaadho na kartavyam iti suucitam | tathaa ca udyoga parve - mahaa bhaarate - duryodhanam prati bhagavad vacanam - aatmaanam kR^intati hi eSha vanam parashunaa yathaa | yatsamyak vartamaaneShu mithyaa raajan pravartate || iti - dk 'No unilateral aggression is desirable at the unaggressive lot... Thus, Lord Krishna says to Duryodhana in Udyoga parva of Maha Bharata: broadly: 'a wood is felled by its own kin-wood, namely a wooden shaft attached to the axe... so, the present pseudo-kings will be felled down by their own kinsfolk...'

Jataayu's questioning is the same that was once Seetha asked Rama in the early chapters of Aranya, 'why wage a war without a cause...' She must have understood the answer by now by the acts of Ravana.

3.50.14

यदि शूर्पणखा हेतोः जनस्थान गतः खरः |
अतिवृत्तो हतः पूर्वम् रामेण अक्लिष्ट कर्मणा ॥अत्र
ब्रूहि यथा तत्त्वम् को रामस्य व्यतिक्रमः |
यस्य त्वम् लोक नाथस्य हृत्वा भार्याम् गमिष्यसि ॥

"If Rama of indefatigable deeds firstly eliminated Khara who is stationed at Janasthaana, and who transgressed for the sake of Shuurpanakha, tell me what in actuality is the highly overstepping behaviour of Rama in that matter, whereupon you are stealing off with the wife of such a lord of world?

shuurpaNakhaa hetoH = Shuurpanakha, for the sake of; janasthaana gataH kharaH = Janasthaana, gone in [residing,] Khara; ati vR^ittaH = is over, bearing - transgressed; a kliSTa karmaNaa = [one who is with] not, fatigable, deeds; by such a; raameNa = by Rama; puurvam = in first instance; hataH yadi = killed, if; atra = in that matter; loka naathasya = world's, lord's; yasya bhaaryaam = whose, wife; tvam = you; hR^itvaa gamiSyasi = on stealing, you are going; such; raamasya = Rama's; vyatikramaH [vi ati kramaH = highly, over, stepping] high transgression; kaH = what is; yathaa tattvam bruuhi = as per, actuality, you tell.

3.50.16

क्षिप्रम् विसृज वैदेहीम् मा त्वा घोरेण चक्षुषा |
दहेत् दहनभूतेन वृत्रम् इन्द्र अशनिः यथा ॥

"Instantly deliver up Vaidehi. Let not the disastrous and glowing fire-like eyes of Rama, which transmogrify so when he assumes fury, burn you down as the Thunderbolt of Indra once burnt the demon Vritta.

kSipram vaidehiim visR^ija = instantly, Vaidehi, deliver up; tvaa [tvaam] = you will be; indra ashaniH = Indra's, Thunderbolt; vR^itram = Vritta, the demon; yathaa = as with; dahana bhuutena = which have become glowing fire; ghoreNa cakSuSaa = with disastrous [eyes,] with [such] eyes; [raamasya = of Rama]; maa dahet = let not, burn.

3.50.17

सर्पम् आशीविषम् बद्ध्वा वस्त्र अन्ते न अवबुध्यसे |
ग्रीवायाम् प्रतिमुक्तम् च काल पाशम् न पश्यसि ॥

"You are unconscious that you have presently bundled a lethally venomous serpent at the fringe of your attire, and you are equally unwary that the Terminator's lasso is presently loosened around your neck.

aashiiviSam sarpam = lethally venomous, serpent; vastra ante baddhvaa = attire, at fringe of, on bundling; na avabudhyase = not, conscious of; griivaayaam prati muktam ca = at neck, towards [around,] loosened; [prati saktam = around, tied]; kaala paasham na pashyasi = Terminator's, lasso, not, seeing [wary of] you are.

3.50.18

स भारः सौम्य भर्तव्यो यो नरम् न अवसादयेत् |
तत् अन्नम् अपि भोक्तव्यम् जीर्यते यत् अनामयम् ॥

"Oh, cultured one, that weight alone is to be shouldered by which a man is not brought down, and that repast alone is to be consumed by which nothing upsets.

saumya = oh, cultured one; yaH naram na ava saadayet = by which, man, not, down, brings - which will not bring a man down]; sa bhaaraH bhartavyaH = that, weight, can be shouldered; yat anaamayam jiiryate = which, without upsetting [stomach,] is digestible; tat annam api bhoktavyam = that, repast, even, is to be consumed.

Futile is the experimentation with impossible undertakings as they will be upsetting normalcy.  anena ashakyam karma na kartavyam iti suucitm | tathaa ca kaamandake - shakya ashakya paricchedam kuryaat budhyaa prasannatayaa | kevalam danta bha~Ngaaya dantinaH shaila taaDanam - iti - dk  'capability or incapability is to be assessed firstly, with a judicious mind... one's own teeth may not be hit with a stone, only to examine how easily they can be broken by that stone...'

3.50.19

यत् कृत्वा न भवेत् धर्मो न कीर्तिः न यशः ध्रुवम् |
शरीरस्य भवेत् खेदः कः तत् कर्म समाचरेत् ॥

"Who will undertake a deed that yields neither probity, nor deference, nor distinction but results in just physical drudgery?

yat = which; kR^itvaa = having done - on undertaking; dharmaH na bhavet = probity, not, becomes [chance upon]; kiirtiH na = deference, not; yashaH na = distinction, not - occurs; shariirasya khedaH bhavet = body's, woefulness, chances upon; tat karma = such an, undertaking; kaH dhruvam samaacaret = who, for sure, undertakes.

The words kiirti, yashaas may look synonymous but have been defined separately. kiirti is the fame which arises from acts of valour, etc., while yashas is the fame which arises from acts of charity and the like. In another way kiirti is the renown obtained from doing merited and socio-economic deeds done through conducting Vedic rituals and the like, and yashas is the renown obtained from having riches, wealth, and affluence. Rama Tilaka says that kiirti = deshaantara khyaati fame which 'spreads in countries beyond one's own country...' while yashas = sva desha khyaaati is 'the fame confined to one's own country.' Dr. Satya Vrat is of the opinion that 'which of the two explanations of the commentator, Rama Tilaka, is acceptable and more reasonable we cannot say in our present stage of knowledge... In fact the commentator himself is not sure; one strikes him at one time, and another at another place...' Kulluka Bhatt in his commentary on manu dharma shaastra says that jiivataH khyati ruupam - yashaH 'fame in living time is yashaH and the other mR^itasya khyaati ruupam - kiirtim 'the fame that remains after death is kiirti

Fruitless, wearisome undertakings are meaningless thus they need not be undertaken. ananena niShphalam aayaasakaram karma na aarambhaNiiyam iti suucitam | tathaa ca manuH - na karma niShphalam kuryaat yasmaat asukhodayam - dk

3.50.20

षष्टि वर्ष सहस्राणि जातस्य मम रावण |
पितृ पैतामहम् राज्यम् यथावत् अनुतिष्ठतः ॥

"I have dedicated myself to the kingdom of my fathers and forefathers according to tradition, and sixty thousand years have elapsed since I was born.

raavaNa = oh, Ravana; pitR^i paitaamaham raajyam = father, forefather's, kingdom; yathaavat anutiSThataH = according to tradition, dedicated myself to it; jaatasya mama = from birth, to me; SaSTi varSa sahasraaNi = sixty, years, thousand - sixty thousand years completed.

3.50.21

वृद्धो अहम् त्वम् युवा धन्वी स रथः कवची शरी |
न च अपि आदाय कुशली वैदेहीम् न गमिष्यसि ॥

"You are youngish whereas I am oldish, you are an armoured archer darting arrows from an air-chariot, whereas I am pensile bird in an open sky. Nevertheless, on taking Vaidehi you cannot abscond safely.

aham vR^iddhaH = I am, oldish; tvam yuvaa = you are, youngish; dhanvii = [you are] an archer; sa rathaH = with, air-chariot; kavacii = armoured; sharii = with arrows; na ca api = not, alo, even; or, [tathaa api = even then]; vaidehiim aadaaya = Vaidehi, on taking; kushalii na gamiSyasi = safely, you cannot, go [abscond.]

3.50.22

न शक्तः त्वम् बलात् हर्तुम् वैदेहीम् मम पश्यतः |
हेतुभिः न्याय संयुक्तैः ध्रुवाम् वेद श्रुतीम् इव
॥

"It will be incapable of you to forcibly abduct Vaidehi when I keep an eye one her, as with the defilement of definitive Vedic scriptures by the logicians, dialecticians, materialists and suchlike non-believers, with their conjectural logic. "Veda-s are definitive in their canons and their authority is established beyond doubt, yet the doubtful scholarly logicians still try to pamper their import with their conjectural logic, and when I am watchful of what is going on I do not let you pamper Seetha, as such take this caution and release her.

mama pashyataH = I am, while seeing [while I keep an eye on her]; vaidehiim = Vaidehi be; nyaaya samyuktaiH hetubhiH = logic, along with, reasoning - with conjectural logic; dhruvaam veda shrutiim iva = definitive, Veda, scriptures, as with; balaat hartum = to forcibly, abduct; tvam na shaktaH = you are, not, capable.

The Indian materialists called caarkavaa-s, or, the nihilists like Sage Jaabaali, who tries to preach nihilism to Rama, and the non-conformists to Veda-s, called a-Vaidika-s like Buddhists and Jain-s etc., try hard to let down what Veda says, with all their masterly dialectics. Even then, at one stage or the other, they all yield up, or a stalemate, or a faux pas occurs in their debates. Thus, no scholar need abuse the scriptures, for he does not know the subject in its entirety, or what those scriptures contain. anena shruti pratipanno artho na aabhaasaiH tarkaiH baadhayitum shakyata iti suucitam | tathaa ca manuH - yo avamanyeta te tuubhe hetu shaastra aashrayaat naraH | sa saadhubhiH bahiShkaaryo naastiko veda nindakaH || - dk

This Seetha is compared with Veda-s, one to many times, for the reason of her sacredness as a devout husband-devotee. Sugreeva also says this alone at 4-6-5: 'for I will fetch her very soon, like the retrieval of Scriptures of Veda-s...

Basing on these references of Seetha to Vedic canons, there is a thinking that the subject of Ramayana is the problem of god in retrieving the lost word, where that word was with the god at the beginning. Seetha is Veda, the word, Gayatri etc. And god has lost it. In search of that word, Veda, Gayatri, the god started his search. In his search he helps all those who abide by 'word' or 'faithful to word' and ultimately annihilates the demons that falsify or abuse the 'word.'

3.50.23

युध्यस्व यदि शूरो असि मुहूर्तम् तिष्ठ रावण |
शयिष्यसे हतो भूमौ यथा पूर्वम् खरः तथा ॥

"Stay for a moment, oh, Ravana, if you are valiant enough you can combat with Rama who will return right away, and at his hand you will be slain and sprawling on earth in the same way as Khara sprawled earlier.

raavaNa = oh, Ravana; shuuraH asi yadi = valiant one, you are, if; yudhyasva = you combat; muhuurtam tiSTha = for a moment, you stay; puurvam kharaH yathaa = earlier, as with, Khara; tathaa = likewise; hataH bhuumau shayiSyase = slain, on earth, you will sprawl.

Or optionally, you can combat with me in which meantime Rama will come hither...

3.50.24

असकृत् संयुगे येन निहता दैत्य दानवाः |
न चिरात् चीर वासाः त्वाम् रामो युधि वधिष्यति ॥

"He who eliminated demons and ogres in combats time after time, that Rama though apparently attired in jute-cloths like a meek-saint, will become a towering-inferno in a given combat, and he eliminates you very soon.

yena = by whom; a sakR^it = not, for once - time after time; sanyuge daitya daanavaaH nihataa = in combat, ogres, demons, are eliminated; such Rama; na ciraat = not, long after [very soon]; ciira vaasaaH raamaH = in jute-cloth, one attired in, Rama; tvaam yudhi vadhiSyati = you, in war, eliminates.

3.50.25

किम् नु शक्यम् मया कर्तुम् गतौ दूरम् नृप आत्मजौ |
क्षिप्रम् त्वम् नश्यसे नीच तयोः भीतो न संशयः ॥

"What can possibly be done by me when those princes have gone far-off! It is beyond the scope of my fetching them in time! You knave, you who are scared of them will now be lost to my blockade, without a doubt.

mayaa kim nu shakyam kartum = by me, what, verily, is possible, to do; nR^ipa aatmajau duuram gatau = king's, sons [princes,] remotely, have gone; niica = you knave; tayoH bhiitaH = of them, scared; tvam kSipram nashyase = you, in a wink, cease [be lost to my blockade]; samshayaH na = doubt, is not there.

3.50.26

न हि मे जीवमानस्य नयिष्यसि शुभाम् इमाम् |
सीताम् कमल पत्र अक्षीम् रामस्य महषीम् प्रियाम् ॥

"When I am alive you cannot lead away this auspicious, lotus-leave-eyed Seetha, the dear queen of Rama.

me jiivamaanasya = I am, while living; shubhaam = auspicious one; kamala patra akSiim = lotus, leaves, eyed one; raamasya priyaam mahaSiim = Rama's, dear, queen; imaam siitaam = this [lady,] Seetha; na nayiSyasi hi = not, you lead away, indeed.

3.50.27

अवश्यम् तु मया कार्यम् प्रियम् तस्य महात्मनः |
जीवितेन अपि रामस्य तथा दशरथस्य च ॥

"But I must definitely accomplish something to forestall you till they come, for I cannot willingly depart from here to fetch any of the two brothers, and that deed I needs must do shall be agreeable to the great-souled Rama, likewise even to Dasharatha, even at the stake of my life.

mahaa aatmanaH = great-souled one; tasya raamasya = for that, Rama; tathaa = likewise; dasharathasya ca = for Dasharatha, also; mayaa avashyam = by me, definitely; jiivitena api = [at the stake of my] life, even; priyam kaaryam = agreeable, deed; [kartavyam = is to be done.]

3.50.28

तिष्ठ तिष्ठ दशग्रीव मुहूर्तम् पश्य रावण |
वृन्तात् इव फलम् त्वाम् तु पातयेयम् रथ उत्तमात् |
युद्ध
आतिथ्यम् प्रदास्यामि यथा प्राणम् निशा चर ॥

"Stopoff! Stopoff! Oh, Decahedral Ravana, briefly learn of me as how I jettison you from your best air-chariot, as with the unloading of a burdensome fruit from its sepals. Oh, nightwalker, I will be giving guestship to you in a duel as long as I am alive.

dashagriiva = oh, Ten-head Ravana; muhuurtam = briefly; tiSTha tiSTha = stopoff, stopoff; raavaNa pashya = Ravana, see; nishaa cara = oh, night, walker; yathaa praaNam [tiSTati] = as [long as,] life, [remains in me, I am alive]; yuddha aatithyam pradaasyaami = duel, guestship, I give; vR^intaat phalam iva = from sepals, [burdensome] fruit, as with; tvaam = you; ratha uttamaat = from chariot, the best; paatayeyam = I jettison.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे पंचाशः सर्गः

3.51.1

इति उक्तः क्रोध ताम्राक्षः तप्त कांचन कुण्डलः |
राक्षसेन्द्रो अभिदुद्राव पतगेन्द्रम् अमर्षणः ॥

When Ravana is spoken to by Jataayu with judicious words, Ravana's eyes reddened infuriately, and his burnished golden ear-knobs flickered injuriously, and that lord of demons dashed towards the lord of birds, intolerantly.

tapta kaancana kuNDalaH = burnt [burnishing] golden, ear-knobs; krodha taamra akshaH = infuriately, reddened, eyed one; raakshasa indraH = demon's, lord - Ravana; iti uktaH = thus, one spoken to; a marSaNaH = not, tolerantly; pataga indram = to bird's lord; abhi dudraava = towards, dashed.

Ravana's ear-knobs jerked flickeringly, as if they are fireballsas, when he gnashed his teeth in anger. Here another type of rendering for this verse is available in other versions, which reads: iti uktasya yathaa nyaayam raavaNasya jaTaayuShaa | kruddhasya agni nibhaaH sarvaa rejuH vimshati dR^iShTayaH ||'thus when Jataayu spoke to Ravana in judicious words, all the twenty eyes of infuriated Ravana are torched, like torchlit fires...'

3.51.2

स संप्रहारः तुमुलः तयोः तस्मिन् महा मृधे |
बभूव वात उद्धतयोः मेघयोः गगने यथा ॥

As with two gigantic clouds up-heaved by the tornadic gusts will be hard hitting each other tempestuously in sky, the combat between those two, Ravana and Jataayu, became tempestuous in the sky.

tasmin mahaa mR^idhe [gagane, vane] = in that, great [tempestuous,] combat [in sky, in forest]; tayoH = between those two; saH = that; tumulaH samprahaaraH = tempestuous, fight; gagane = in sky; vaata = by gust, ud dhatayoH = up, heaved; meghayoH = among two clouds; yathaa = as with; babhuuva = became.

3.51.3

तत् बभूव अद्भुतम् युद्धम् गृध्र राक्षसयोः तदा |
सपक्षयोः माल्यवतोः महा पर्वतयोः इव ॥

As with a startling combat between two gigantic and winged mountains, called Mt. Maalyavanta-s, that combat between the eagle and demon then became a startling one.

tadaa = then; gR^idhra raakSasayoH = of eagle, of demon; tat adbhutam yuddham = that, startling, combat; sa pakSayoH maalyavatoH = with, wings, between two Maalyavanta mountains; mahaa parvatayoH iva = gigantic, mountains, as with; babhuuva = became.

One commentator said that one Mt. Maalyavanta is in Dandaka forest and the other in Kishkindha, while another commentator said that one is in Dandaka forests and the other is nearby Mt. Meru. There appears to be no second Mt. Maalyavanta and the poet seems to be taking one mountain and mirroring it, and thus saying that if two selfsame mountains were to confront, then it will be disastrous. This is to narrate the equivalence between their courage and strength.

3.51.4

ततो नालीक नाराचैः तीक्ष्ण अग्रैः च विकर्णिभिः |
अभ्यवर्षत् महाघोरैः गृध्र राजम् महाबलः ॥

Then the great-mighty Ravana incessantly stormed the lord of eagles Jataayu, with arrows that have excruciating and highly dreadful arrowheads, like tubular arrows, iron arrows, and with arrows that have crescentic arrowheads.

tataH = then; mahaabalaH = great-mighty [Ravana]; tiikSNa agraiH = that are with excruciating, arrowheads; mahaa ghoraiH = with highly, dreadful naaliika naaraacaiH[sharaiH] = Naaliika [tubular,] Naaraaca [iron,] [with arrows]; vi karNibhiH ca = upturned, ears [arrows with, crescentic arrowheads,] also; gR^idhra raajam = on eagle, lord; abhyavarSat verily [incessantly] stormed.

3.51.5

स तानि शर जालानि गृध्रः पत्ररथ ईश्वरः |
जटायुः प्रतिजग्राह रावण अस्त्राणि संयुगे ॥

That eagle Jataayu who is the lord of winged-chariots, namely birds, in turn sustained those arrays of Ravana's arrows in that combat.

patraratha iishvaraH = winged chariots [birds,] lord of; saH gR^idhraH jaTaayuH = that, eagle, Jataayu; sanyuge = in combat; taani shara jaalaani = them, arrows, arrays of; raavaNa astraaNi Ravana's, missiles [arrows]; prati jagraaha = received [sustained]

3.51.6

तस्य तीक्ष्ण नखाभ्याम् तु चरणाभ्याम् महाबलः |
चकार बहुधा गात्रे व्रणान् पतग सत्तमः ॥

But that great-mighty Jataayu severally made gashes on the body of Ravana with his two feet that have gashing claws for that bird is with best stamina.

mahaa balaH = great-mighty one [Jataayu]; pataga sattamaH = among birds, one with best-stamina; tiikSNa nakhaabhyaam caraNaabhyaam = which have gashing, claws, with two feet; tasya gaatre = his, on body [of Ravana]; bahudhaa vraNaan cakaara = severally, gashes, made.

3.51.7

अथ क्रोधात् दशग्रीवः जग्राह दश मार्गणान् |
मृत्यु दण्ड निभान् घोरान् शत्रोर् निधन कान्क्षया ॥

Now the Decahedral demon Ravana infuriately took up ten deadly arrows that are similar in their shine to the Shafts of the Terminator, wishful of the elimination of his enemy.

atha = now; dashagriivaH krodhaat = Decahedral demon [Ravana] infuriately; shatroH nidhana kaankSayaa = his enemy's, elimination, wishful of; mR^ityu daNDa nibhaan = Terminator's, shaft, similar in aspect; ghoraan = deadly ones; dasha maar gaNaan jagraaha = ten, arrows, took up.

3.51.8

स तैः बाणैः महावीर्यः पूर्ण मुक्तैः अजिह्म गैः |
बिभेद निशितैः तीक्ष्णैः गृध्रम् घोरैः शिली मुखैः
॥

That highly energetic Ravana released and impaled the eagle with straight shooting arrows on fully stretching the bowstring up to his ear, whose steel-pointed arrowheads are sharp, hurtful, and deadly.

mahaaviiryaH saH = highly energetic one, he that Ravana; puurNa muktaiH = fully [stretching bowstring,] released; a jihma gaiH = not, zigzaggedly, going [straight shooting]; nishitaiH = with sharp ones; tiikSNaiH = hurtful; ghoraiH = deadly [arrows]; shilii mukhaiH = steel-pointed, with arrowheads; taiH baaNaiH = with those, arrows; gR^idhram bibheda = eagle, he impaled.

3.51.9

स राक्षस रथे पश्यन् जानकीम् बाष्प लोचनाम् |
अचिंतयित्वा बाणाम् तान् राक्षसम् समभिद्रवत् ॥

That Jataayu on seeing teary-eyed Jaanaki in the chariot of the demon forcefully lunged towards that demon heedless of arrows that are lunging at him.

saH = he that Jataayu; raakSasa rathe = demon's, in chariot; baaSpa locanaam jaanakiim pashyan = with teary, eyes, Jaanaki, while seeing; taan baaNaam = those, arrows; a cintayitvaa = without, thinking [heedless of]; raakSasam = to demon; sam abhi dravat = swiftly, towards, flowed [lunged forcefully.]

3.51.10

ततो अस्य सशरम् चापम् मुक्ता मणि विभूषितम् |
चरणाभ्याम् महातेजा बभंज पतगोत्तमः ॥

That unexcelled bird of high refulgence then shattered Ravana's bow which is decorated with pearls and gemstones, and on which an arrow is admitted targeting the eagle, just by the pair of his bare feet.

tataH = then; mahaatejaaH pataga uttamaH = highly refulgent, among birds, unexcelled one; asya = his - Ravana's; muktaa maNi vibhuuSitam = pearls, gemstones, decorated with; sa sharam = with, an arrow - admitted on bowstring; caapam = bow; caraNaabhyaam babhanja = with pair of feet, shattered.

3.51.11

ततो अन्यत् धनुः आदाय रावणः क्रोध मूर्च्छितः |
ववर्ष शर वर्षाणि शतशो अथ सहस्रशः ॥

Ravana convulsed in anger then took up another bow and stormed hundreds and thousands of arrow storms.

tataH = then; raavaNaH krodha muurcChitaH = Ravana, in anger, convulsed; anyat dhanuH aadaaya = then, another, bow, on taking; shatashaH atha sahasrashaH = in hundreds, now, in thousands; shara varSaaNi vavarSa = arrow, storms, stormed.

3.51.12

शरैः आवारितः तस्य संयुगे पतगेश्वरः |
कुलायम् अभिसंप्राप्तः पक्षिः इव बभौ तदा ॥

Nested in the arrows shot by Ravana that lordly bird Jataayu then shone forth in that combat like a bird that obtains a readymade nest.

tadaa = then; sanyuge = in combat; tasya sharaiH = by his - Ravana's, by arrows; aavaaritaH = covered with - engirded with, nested with; patag iishvaraH = lord of birds; kulaayam = nest; abhisampraaptaH = readily obtained; pakshiH iva = a bird, like; babhau = shone forth.

3.51.13

स तानि शर जालानि पक्षाभ्याम् तु विधूय ह |
चरणाभ्याम् महातेजा बभंज अस्य महत् धनुः ॥

On winnowing those arrays of arrows with both of his wings, he that highly refulgent Jataayu shattered the mighty bow of Ravana with both of his feet.

mahaa tejaa = highly refulgent one; saH = he - Jataayu; taani shara jaalaani = them, arrows, arrays of; pakshaabhyaam = = with both wings; vi dhuuya = verily, blowing off [on winnowing]; asya mahat dhanuH = his [Ravana's,] mighty, bow; caraNaabhyaam babhanja = with both feet, shattered.

3.51.14

तत् च अग्नि सदृशम् दीप्तम् रावणस्य शरावरम् |
पक्षाभ्याम् च महातेजा व्यधुनोत् पतगेश्वरः ॥

That highly resplendent lord of birds also blasted off the armour of Ravana, which is glowing and flamelike in its flare, with both of his feet.

mahaatejaaH patageshvaraH = = highly resplendent one, birds, lord of - Jataayu; raavaNasya = Ravana's; agni sadR^isham = flame, like; diiptam = glowing; tat sharaavaram ca = that, armour, also; pakSaabhyaam = with both wings; vyadhunot = blasted off.

The word used here for armour is sharaavara and for this Pt. Satya Vrat says: 'Another word which is also not noticed by Monier Williams is sharaavara. It means an armour kavaca and occurs at least twice in the Ramayana...' i.e., here and at 3-64-49 of this canto.

3.51.15

कांचन उरः छदान् दिव्यान् पिशाच वदनान् खरान् |
तान् च अस्य जव संपन्नान् जघान समरे बली ॥

Mighty Jataayu also knocked off the ghost-faced mules yoked to the chariot of Ravana which are covered in golden armours and tantivy in fastness.

balii = mighty one Jataayu; asya = his [Ravana's]; kaancana uraH Chadaan = golden, armour [sheaths,] covered with; divyaan = marvellous ones; pishaaca vadanaan = ghost, faced ones; java sampannaan = fastness, having; taan kharaan ca = those, mules, also; samare jaghaana = in combat, killed [knocked off.]

3.51.16

अथ त्रिवेणु संपन्नम् कामगम् पावक अर्चिषम् |
मणि सोपान चित्र अंगम् बभंज च महारथम् ॥

Then that great-chariot which is flourishing with three bamboos from chassis to yoke, and which traverses just by its steersman's wish, and which is crafted fantastically with gem-studded body and stairs, or, whose wheels are crafted with gold and gemstones, and which in its flare is like a Ritual-fire, Jataayu splintered down even that chariot of Ravana.

atha = then; tri veNu sampannam three, with bamboos [from chariot to yoke,] flourishing with; kaama gam = by wish, which traverses; paavaka arciSam = like Ritual-fire, in flare; maNi = with gems, sopaana [hema] = stairs, [with gold]; citra = fantastically [crafted]; angam = bodied [or, having wheels]; mahaaratham ca = great-chariot, even; babhanja = splintered.

3.51.17

पूर्ण चन्द्र प्रतीकाशम् छत्रम् च व्यजनैः सह |
पातयामास वेगेन ग्राहिभी राक्षसैः सह ॥

Jataayu swiftly collapsed the parasol of Ravana which in shine is mirroring the full moon, along with the regalia of white-royal-fur-fans, together with the demons handling them for fanning Ravana.

puurNa candra pratiikaasham = full, moon, mirroring in shine; Chatram ca = parasol, also; vyajanaiH saha = white-fur-royal-fans, together with; graahibhii raakshasaiH saha = with handlers [of fans,] demons, along with; vegena paatayaamaasa = swiftly, started to collapse.

3.51.18

सारथेः च अस्य वेगेन तुण्डेन च महत् शिरः |
पुनः व्यपाहरत् श्रीमान् पक्षिराजो महाबलः ॥

Again that highly energetic and imposing king of birds pecked off the robust head of the charioteer of Ravana with beak.

punaH = again; mahaabalaH = highly energetic one; shriimaan = imposing one; pakshi raajaH = bird's, king, Jataayu; asya = his [Ravana's]; saaratheH = of charioteer; mahat shiraH = robust, head; vegena = speedily; tuNDena vyapaaharat = with beak, took away - pecked off.

3.51.19

स भग्न धन्वा विरथो हत अश्वो हत सारथिः |
अंकेन आदाय वैदेहीम् पपात भुवि रावणः ॥

Now Ravana who is with his devastated bow, devoid of chariot, dispatched are his horses and departed is his charioteer, and such as he is, he on grabbing Vaidehi by her torso, or, placing her on the lower end of his torso, jumped to earth.

bhagna dhanvaa = one with devastated, bow; vi rathaH = devoid of, chariot; hata ashvaH = dispatched, horses; hata saarathiH = departed, charioteer; saH raavaNaH = such as he is, Ravana; vaidehiim ankena aadaaya = Vaidehi, by her torso, grabbing, [or, taking her onto his torso]; bhuvi papaata = onto earth, jumped down.

Again the problem of 'untouchability of Seetha' occurred. Hence that compound ankena aadaaya vaidehiim can be expressed in two ways, one is like the usual villain's grabbing by torso, and the other is like an ardent devotee of Goddess Lakshmi, keeping her on his torso. This is similar to the method adopted by Viraadha while handling Seetha.

3.51.20

दृष्ट्वा निपतितम् भूमौ रावणम् भग्न वाहनम् |
साधु साधु इति भूतानि गृध्र राजम् अपूजयन् ॥

On seeing Ravana who is foundered onto earth from his crumbled vehicle, all beings like sylvan deities, caarana-s, siddha-s and suchlike, reverenced that lordly eagle Jataayu.

bhagna vaahanam = crumbled, with vehicle; bhuumau on earth; ni patitam raavaNam = downwards, one who is foundered, at Ravana; dR^iSTvaa = on seeing; saadhu saadhu iti = Goodness!, Gracious!, thus; bhuutaani = [all] beings; gR^idhra raajam apuujayanat = eagle, lordly, reverenced.

3.51.21

परिश्रान्तम् तु तम् दृष्ट्वा जरया पक्षि यूथपम् |
उत्पपात पुनर् हृष्टो मैथिलीम् गृह्य रावणः ॥

But on seeing the commandant of birds Jataayu is fatigued owing to his senescence, Ravana is gladdened and he again rose up to skies taking Maithili.

pakSi yuuthapam = birds', commandant; tam = him [Jataayu]; jarayaa = owing to senescence; parishraantam = fatigued; dR^iSTvaa = on seeing; raavaNaH hR^iSTaH = Ravana, gladdened; maithiliim gR^ihya = Maithili, on taking; punaH = again; ut papaata = up, fallen - rose up to sky.

3.51.22

तम् प्रहृष्टम् निधाय अंके रावणम् जनक आत्मजाम् |
गच्छंतम् खड्ग शेषम् च प्रणष्ट हत साधनम् ॥गृध्र राजः समुत्पत्य रावणम् समभिद्रवत् |
समावार्यम् महातेजा जटायुः इदम् अब्रवीत् ॥

The highly resplendent king of eagles Jataayu swiftly rose to sky dashing practically to forestall Ravana, which demon's assault devices are all demolished by now save for a single sword, but who is cheerful to spirit away the daughter of Janaka, and actually spiriting away holding her onto his flank, and Jataayu spoke this to such Ravana.

22, 23. gR^idhra raajaH = eagle's, king; mahaatejaaH = highly resplendent one; jaTaayuH = Jataayu; sam ut patya = well, up, fallen [swiftly rising up]; prahR^iSTam = one who is cheerful - to Ravana; pra NaSTa hata saadhanam = completely, lost [demolished,] assault, devices; khaDga sheSam ca = one having [single] sword, remnant [save for,] also; janaka aatmajaam = Janaka's, daughter; anke nidhaaya gacChantam = on flank, keeping [holding,] one who is going away; tam raavaNam = him, at Ravana; sam abhi dravat = to very, fore, ran [dashed]; sam aavaaryam = practically, forestalling [Ravana]; idam abraviit this, spoke.

3.51.24

वर्ज संस्पर्श बाणस्य भार्याम् रामस्य रावण |
अल्प बुद्धे हरसि एनाम् वधाय खलु रक्षसाम् ॥

"You mean-minded Ravana, you abduct her whose husband wields arrows that touch off like the Thunderbolt of Indra, and this spite of yours is definitely for the destruction of all the demons.

alpa buddhe = you, mean, minded; raavaNa = Ravana; varja samsparsha baaNasya = Vajra, [Thunderbolt weapon of Indra,] with a touching off, one who has [wields] arrows; raamasya bhaaryaam = Rama's, who is wife of; enaam = her; rakSasaam vadhaaya harasi khalu = of all demons, for destruction, you abduct, definitely.

3.51.25

स मित्र बन्धुः स अमात्यः स बलः स परिच्छदः |
विष पानम् पिबसि एतत् पिपासित इव उदकम् ॥

"As one thirsteth drinketh water, you drinketh venomous drink along with your friends, relatives, ministers, armies, and with your accomplices, as this abduction of Seetha itself is squirrelling away dangerous poison.

sa mitra bandhuH sa amaatyaH = with, friends, relatives, with, ministers; sa balaH sa pari cChadaH = with, armies, with, accomplices; pipaasita = one that thirsteth; udakam iva = [drinketh] water, as with; etat = this [abduction of Seetha called consumption of venom]; by undertaking this you; viSa paanam pibasi = venom, drink, you drinketh.

3.51.26

अनुबंधम् अजानंतः कर्मणाम् अविचक्षणाः |
शीघ्रम् एव विनश्यन्ति यथा त्वम् विनशिष्यसि ॥

"As with the mindless adventurers quickly getting ruination for they undertake self-ruinous exploits, unknowing the backlashes thereof, so also you too will ruin that quickly with this mindless adventure.

karmaNaam = of exploits; anu bandham = after, effect [backlash]; a jaanantaH = not, knowing; a vicakSaNaaH = not, discriminators [mindless adventurers]; yathaa = as to how; shiighram eva vinashyanti = quickly, thus, get ruined; [tathaa = similarly]; tvam [shiighram] vinashiSyasi = you, [quickly,] will ruin.

3.51.27

बद्धः त्वम् काल पाशेन क्व गतः तस्य मोक्ष्यसे |
वधाय बडिशम् गृह्य स अमिषम् जलजो यथा ॥

"You are tethered for termination with the lasso of the Terminator, as with a fish that can go nowhere on its biting fishhook with a piece of flesh. How do you untether yourself from that lasso of the Terminator, even if you go anywhere?

tvam = you are; paashena kaala = with lasso, of Terminator; vadhaaya = for termination; baddhaH = tethered; sa amiSam = with, [a piece of] flesh; baDisham = fish rod and line with fish-hook; gR^i^ihya = on catching [on swallowing]; jala jaH = water, born [fish]; yathaa = as with; tasya = from it [from that death lasso]; kva gataH mokSyase = wherever, you go, get released [whereby you untether yourself.]

Vividly: The Terminator gives a sinner a longest rope possible to hang himself from a tallest tree. Perchance there may be fish that bites the bait, stripping fishhook from fish line, dives deep down to escape from the fisherman, and yet it cannot survive even there, because the fishhook is already in its throat, which the fish can neither vomit nor swallow. Thus, it is destined to die. Likewise, you bit the baited hook called Seetha and running away with that bait and hook around your neck, thereby the Terminator has already lassoed His noose around your neck, and perchance you may presently abscond from this hermitage, but not from that noose, called Rama's arrow, for a long time.

3.51.28

न हि जातु दुराधर्षौ काकुत्स्थौ तव रावण |
धर्षणम् च आश्रमस्य अस्य क्षमिष्येते तु राघवौ ॥

"But, oh Ravana, the unassailable Raghava-s of Kakutstha dynasty will nevermore condone your assailing this hermitage.

raavaNa = oh, Ravana; duraadharSau = unassailable ones; kaakutsthau raaghavau = those from Kakutstha dynasty, Raghava-s - Rama, Lakshmana; tava = your; asya aashramasya dharSaNam = this, of hermitage, assailing; jaatu = at anytime; na kSamiSyete hi = never, condone, indeed.

3.51.29

यथा त्वया कृतम् कर्म भीरुणा लोक गर्हितम् |
तस्कर आचरितो मार्गो न एष वीर निषेवितः ॥

"Like a dastard you are committing a crime of thieving Seetha when none at home in the footsteps of thieves, this thieving is contemptible to society and condemnable by valiant ones.

bhiiruNaa = by dastard; tvayaa = by you; yathaa = as to how; loka garhitam karma kR^itam = by world [society,] contemptible, deed [crime,] being done [committed]; this way of doing; taskara aacaritaH maargaH = thieves, tramped, pathway [in the footsteps of thieves]; viira niSevitaH = by valiant ones, adored by [acceptable, commendable by valiant ones]; na eSa = not, this [thieving] is.

3.51.30

युध्यस्व यदि शूरो असि मुहूर्तम् तिष्ठ रावण |
शयिष्यसे हतो भूमौ यथा भ्राता खरः तथा ॥

"Stay for a moment, oh, Ravana, if you are valiant enough you can combat with Rama who will return right away, and at his hand you will be slain and sprawling on earth in the same way as Khara sprawled earlier.

raavaNa = oh, Ravana; shuuraH asi yadi = valiant one, you are, if; yudhyasva = you combat; muhuurtam tiSTha = for a moment, you stay; puurvam kharaH yathaa = earlier, as with, Khara; tathaa = likewise; hataH bhuumau shayiSyase = slain, on earth, you will sprawl.

This verse is a repeat of verse at 3-50-23, and such iterations are not for want of paucity of verses or verbiage, but they are reckoned as the determination of the character to express his/her stance in similar terms.

3.51.31

परेत काले पुरुषो यत् कर्म प्रतिपद्यते |
विनाशाय आत्मनो अधर्म्यम् प्रतिपन्नो असि कर्म तत् ॥

"A person undertakes such an unrighteous and fateful activity if only death looms large on him. You too have undertaken this unrighteous fateful activity only for your self-ruination.

puruSaH = a person; pareta kaale = at death, time [occasion of]; yat karma pratipadyate = which, [fateful] activity, obtains [undertakes]; a dharmyam = un, righteous [activity]; tat karma = such an, activity; aatmanaH vinaashaaya = of yourself, for ruination; pratipannaH asi = obtained [undertaking,] you are, [fateful.]

3.51.32

पाप अनुबंधो वै यस्य कर्मणः को नु तत् पुमान् |
कुर्वीत लोक अधिपतिः स्वयंभूः भगवान् अपि ॥

"If sin is consequential to any given activity who will undertake it? Even if that person vies with the Self-Born God and Lord of the Universe, namely Brahma, will he undertake it?" Thus Jataayu advised Ravana.

yasya karmaNaH = which, activity's; paapa anu bandhaH = sin, is following, sequential - consequential; tat = that [activity]; loka adhipatiH = universe, lord of; bhagavaan = god; svayam bhuuH api = self, born one, even; kaH pumaan nu = which, man, really; kurviita = undertakes.

3.51.33

एवम् उक्त्वा शुभम् वाक्यम् जटायुः तस्य रक्षसः |
निपपात भृशम् पृष्ठे दशग्रीवस्य वीर्यवान् ॥

Even on speaking those commonsensical words to Ravana, Jataayu found him carrying off Seetha heedlessly, then that valorous Jataayu descended on the hind-side of that Decahedral demon Ravana, devastatingly.

viiryavaan jaTaayuH = valorous one, Jataayu; evam shubham vaakyam uktvaa = this way, auspicious [commonsensical,] words, on speaking; rakSasaH tasya dashagriivasya pR^iSThe = demon, his, Decahedron's, on hind-side, on back; bhR^isham = muchly [devastatingly]; ni papaata = down, fallen - descended on.

3.51.34

तम् गृहीत्वा नखैः तीक्ष्णैः विददार समंततः |
अधिरूढो गज आरोहो यथा स्यात् दुष्ट वारणम् ॥

On clasping Ravana with incisive claws Jataayu lacerated deeply and rampantly, as a mahout, an elephant-trainer-controller, sitting astride on it will try to control an uncontrollable elephant that is running amok with an incisive goad.

tam gR^ihiitvaa = him [Ravana,] on taking [clasping]; adhiruuDhaH = one mounted upon - bestriding; gaja aarohaH = elephant, mounter - mahout; duSTa vaaraNam = bad, elephant - an uncontrollable elephant that is running amok; yathaa = as with; syaat = as it will be -as he will try to control; likewise; tiikSNaiH nakhaiH = with incisive, nails - claws; samantataH = everywhere [rampantly]; vidadaara [vi da daara] = deeply lacerated.

3.51.35

विददार नखैः अस्य तुण्डम् पृष्ठे समर्पयन् |
केशान् च उत्पाटयामास नख पक्ष मुख आयुधः ॥

Weaponed only with his claws, wings, and beak, Jataayu not only tore the back of Ravana asunder applying his beak and claws, but started to tweeze even his hair.

asya pR^iSThe tuNDam samarpayan = his [Ravana's,] on back, beak, applying; nakhaiH vidadaara = with claws, he tore asunder; nakha pakSa mukha aayudhaH = claws, wings, face [beak, only with] weaponed one; keshaan ca = hair, also; utpaaTayaamaasa = started to pluck off.

3.51.36

स तथा गृध्र राजेन क्लिश्यमानो मुहुर् मुहुः |
अमर्ष स्फुरित ओष्ठः सन् प्राकंपत स राक्षसः ॥

His lips becoming intolerantly quivery when Ravana is exasperated by that king of eagles repetitiously, that demon staggered on to his right targeting the hovering eagle at his hind-side to fell it down.

gR^idhra raajena = by eagles, king of; muhuH muhuH = again, again [repetitiously]; tathaa klishyamaanaH = thus, exasperated; saH = he - Ravana; amarSa sphurita oSThaH san = by intolerance, quivering, lips, on becoming; saH raakSasaH = that, demon; praa kampata = severely, shuddered; or; [pradakSiNena calanam = on to his right, staggered.

3.51.37

संपरिष्वज्य वैदेहीम् वामेन अंकेन रावणः |
तलेन अभिजघान आर्तो जटायुम् क्रोध मूर्चितः ॥

Ravana who is aggrieved and convulsed in fury hit back Jataayu with his palm while firmly clutching Vaidehi onto his left flank.

raavaNaH krodha muurchitaH = Ravana, in fury, convulsed; vaamena ankena = on [his] left, flank; vaidehiim sampariSvajya = Vaidehi, firmly, embracing tightly clutching; aartaH = aggrieved one [Ravana]; [aashu = quickly]; jaTaayum talena abhijaghaana = Jataayu, with [Ravana's] palm, hit back.

3.51.38

जटायुः तम् अतिक्रम्य तुण्डेन अस्य खग अधिपः |
वाम बाहून् दश तदा व्यपाहरत् अरिन्दमः ॥

Jataayu, the lord of birds, being a vanquisher of enemies outstripped Ravana and ripped off ten left-arms of Ravana with his beak, with which left arms Ravana is clutching Vaidehi, in order to release her from his clutches.

tadaa = then; khaga adhipaH = birds, lord; arindamaH = enemy-vanquisher; jaTaayuH = Jataayu; tam = him - Ravana; ati kramya, over, stepping [outstripping]; tuNDena = with beak; asya dasha vaama baahuun = his, ten, left, arms; vyapa aharat = taken away - ripped off.

3.51.39

संच्छिन्न बाहोः सद्यो वै बाहवः सहसा अभवन् |
विष ज्वालावली युक्ता वल्मीकत् इव पन्नगाः ॥

Though his arms are mutilated thus, they instantaneously ricocheted from his body like snakes possessing a series of venomous blazes sprawling out from a snake pit.

samcChinna baahoH = one with mutilated, arms - Ravana; his; baahavaH = arms; sadyaH eva = instantaneously, indeed; valmiikat = from snake pit; viSa jvaala aavalii yuktaa = venomous, blazes, series of, having; pannagaaH iva = snakes, like; sahasaa abhavan, instantly, became - sprang up, ricocheted.

3.51.40

ततः क्रोद्धात् दशग्रीवः सीताम् उत्सृज्य वीर्यवान् |
मुष्टिभ्याम् चरणाभ्याम् च गृध्र राजम् अपोथयत्
॥

The valorous Decahedron Ravana then threw off Seetha, and out of fury he scuffled with the king of eagles with fisticuffs and kicks, by both his feet and fists.

tataH = then; viiryavaan dashagriivaH = valorous one Decahedron [Ravana]; siitaam utsR^ijya = Seetha, throwing off; muSTibhyaam caraNaabhyaam ca = with both fists [fisticuffs,] with both feet [kicks]; gR^idhra raajam = with eagle, king; kroddhaat apothayat = out of fury, scuffled with.

3.51.41

ततो मुहूर्तम् संग्रामो बभूव अतुल वीर्ययोः |
राक्षसानाम् च मुख्यस्य पक्षिणाम् प्रवरस्य च ॥

Then there chanced an encounter for some time between those two valorous ones with mutually outweighing capabilities, namely the chieftain of demons and the chief of the birds.

tataH = then; a tula viiryayoH = between out, weighing, valorous ones; raakSasaanaam mukhyasya = of demons, chieftain; pakSiNaam pravarasya = of birds, chief; muhuurtam sangraamaH babhuuva = for some time, encounter, chanced.

3.51.42

तस्य व्यायच्छमानस्य रामस्य अर्थे अथ रावणः |
पक्षौ पादौ च पार्श्वौ च खड्गम् उद्धृत्य सो अच्छिनत् ॥

Ravana brandishing his sword at Jataayu, who is revolting for the sake of Rama, hewed off both of his wings, sides, and feet.

saH raavaNaH = he that, Ravana; khaDgam uddhR^itya = sword, up-raising - brandishing; raamasya = Rama's; arthe = for the sake of; vyaayacChamaanasya = one who is up raising - revolting; atha = then; tasya = his - Jataayu's; pakSau paadau ca paarshvau ca = wings, feet, also, sides, also; acChinat = hewed off.

3.51.43

स छिन्न पक्षः सहसा रक्षसा रौद्र कर्मणा |
निपपात महा गृध्रो धरण्याम् अल्प जीवितः ॥

When that demon of cruel actions has ruptured his wings that colossal eagle Jataayu immediately fell down to earth with a lessened life.

raudra karmaNaa rakSasaa = of cruel, actions, by demon; Chinna pakSaH = ruptured, winged; saH mahaa gR^idhraH = he, the colossal, eagle; alpa jiivitaH = with lessened, life; sahasaa = immedietly; dharaNyaam ni papaata = onto earth, down, fallen.

3.51.44

तम् दृष्ट्वा पतितम् भूमौ क्षतज आर्द्रम् जटायुषम् |
अभ्यधावत वैदेही स्व बंधुम् इव दुःखिता ॥

On seeing Jataayu fallen on earth and dampened with blood Vaidehi fell into a fit of weeping and ran towards him as if he is her own relative.

vaidehii = Vaidehi; bhuumau patitam = on earth, fallen; kSataja aardram = with blood, dampened; tam jaTaayuSam = him, Jataayu; dR^i^iSTvaa = on seeing; duHkhitaa = fell into a fit of weeping; sva bandhum iva = her own, relative, as if; abhyadhaavata = towards ran.

3.51.45

तम् नील जीमूत निकाश कल्पम्
सुपाण्डुर उरस्कम् उदार वीर्यम् |
ददर्श लंका अधिपतिः पृथिव्याम्
जटायुषम्
शान्तम् इव अग्नि दावम् ॥

Ravana, the monarch of Lanka, gazed at that worthily valorous Jataayu, who in his shine is like a blue-black cloud with a whitely white chest and who by now is like a quiescent fire-storm flattened onto ground.

lanka adhipatiH = Lanka's, monarch [Ravana]; niila jiimuuta nikaasha kalpam = blue[-black,] cloud, in shine, similar; su paaNDura uraskam = whitely, whitish, chested; udaara viiryam = worthily, valorous one; agni daavam iva = fire, storm, like; shaantam = [now] quiescent; tam jaTaayuSam = him, at Jataayu; pR^ithivyaam dadarsha = on earth, he saw.

The cloudy blackness is simile to the black feathers of the eagle, and to the charred material by a wildfire. The whitely white colour is to the whitish feathers on the chest of the eagle, and to the white ashes overlaid on the charred material by wildfire, before they ashen. Thus, Jataayu fell down in a supine posture.

3.51.43

ततः तु तम् पत्ररथम् मही तले
निपातितम् रावण वेग मर्दितम् |
पुनः च संगृह्य शशि प्रभ आनना
रुरोद
सीता जनक आत्मजा तदा ॥

But then Seetha, the daughter of Janaka, whose face vies with moonshine hugged eagle Jataayu, whom Ravana has subjugated with his forcefulness and felled down onto the surface of earth, and she wept over incessantly.

tataH tu = then, but; shashi prabha aananaa = moon, shine, visaged; janaka aatmajaa siitaa = Janaka's, daughter, Seetha; tadaa = then; raavaNa vega marditam = by Ravana's, forcefulness, subjugated; mahii tale nipaatitam = on earth's, surface, felled down; tam patra ratham = him, winged, chariot [bird, eagle Jataayu]; punaH samgR^ihya ruroda = again [further, incessantly,] taken in hands [hugged,] wept over.

Seetha is hugging Jataayu. 'Is it admissible or not...' is another debatable issue. 'Because it is bird, it may be handled...' is one adjustment, while the other is, 'when Jataayu is a personified entity and a friend of Dasharatha, this bird is as good as a man. So, Seetha's touching him shall be a taboo...' The commentators deal this aspect in the next chapter of this canto.

The character of Jataayu is not introduced just to give information to Rama at the time of his physical death. He is an example of self-duteous, self-dedicated, unpaid servant to his master. In Ch.14 of this Aranya canto when Jataayu firstly met Rama he says: so aham vaasa sahaayaH te bhaviShyaami yadi icChasi | idam durgam hi kaantaaram mR^iga raakShasa sevitam siitaam ca taata rakShiShye tvayi yaate salakShmaNe ||"That is what I am, I will be your helpmate at your residence, should you wish so, for this forest is one that is impassable and adorned by predators and demons...oh boy, I wish to protect Seetha, if you go out of your residence with Lakshmana..." 3-14-34 And Jataayu kept up his pledge in 'helping Rama and protecting Seetha' as much as he can, without hesitation. This selfless service and sermons he rendered to Ravana are exemplary. This is called daasya bhakti 'devoutness through selfless service...' and service whether paid or unpaid is thus to be rendered selflessly - is the lesson he taught.

Secondly, birds hitting airplanes is not a recent phenomenon and it existed even before airplanes were invented, as is evident from Jataayu's hitting Ravana's aircraft. And Ravana's aircraft that is variously and amazingly portrayed by the sage-poet, is nothing before a bird. Hence, Ravana should have used some other latest state of art technology to prevent such bird-hits. This is to say, any artificial paraphernalia is nothing before a living organism, and Hanuma, a mere monkey, taking lessons from Jataayu, a mere eagle, reduces even the artificially devised Lanka to ashes.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एक पंचाशः सर्गः

3.52.1

सा तु तारा अधिप मुखी रावणेन निरीक्ष्य तम् |
गृध्र राजम् विनिहतम् विललाप सुदुःखिता ॥

Seetha whose visage is like a full moon wept on gazing the king of eagles Jataayu whom Ravana nearly killed.

taaraa adhipa mukhii = stars', lord, visaged - Seetha; saa tu = she, on her part; raavaNena vinihatam = by Ravana, [nearly] killed; tam gR^idhra raajam niriikSya = at him, eagles, king of, on gazing at; su duHkhitaa = highly anguished; vilalaapa = wept away.

There occurs another verse before this one in Eastern recension which says that Ravana has firstly seen Jataayu who is spinning on earth to breath his last: tam alpa jiivitam gR^idhram sphurantam raakSha adipa | dadarsha bhuumau patitam samipe raaghava aashramaat || thereby giving some time to Seetha to recollect what has happened.

3.52.2

निमित्तम् लक्षणम् स्वप्नम् शकुनि स्वर दर्शनम् |
अवश्यम् सुख दुःखेषु नराणाम् परिदृश्यते ॥

"Humans definitely perceive either agony or ecstasy by its concomitant happenings, or by the characteristics of uncommon reflexes of their own body parts, or by the presages, or by conjecturable concomitants, or by cognising calls of birds.

lakSaNam = characteristics - of omens; svapnam = [concomitants of] dreams; shakuni = presages [shakuna] svara darshanam = [of birds,] callings', seeing [cognisance]; naraaNaam = of humans; sukha duHkheSu = in ecstasy, in agony; avashyam = definitely; nimittam = conjecturable; pari dR^ishyate = in general, are being seen [perceived.]

Vividly: Seetha's plaint is like this: 'Oh, Rama, we humans do perceive good or bad happenings by the presages, like concomitant happenings of some hindrances when a deed is attempted, like unforeseen tidings like sneezing, a minor accident or a misfire, or unable to catch a sight of one's own face in a mirror... or by the undue reflexes of bodily parts, like flutter of eyelids or shudder of shoulders or arms... or by the callings of birds and movements of animals... so, by now your left shoulder and left eye should have shuddered, or some crows might have cawed uglily, or some birds might have gone from your right to left, except garuDa, bharadwaja  birds, and by these forebodings why do not you cognise that something is happening to me and thus why not come to my rescue?'

3.52.3

न नूनम् राम जानासि महत् व्यसनम् आत्मनः |
धावन्ति नूनम् काकुत्स्थ मत् अर्थम् मृग पक्षिणः ॥

"Oh, Rama, for sure you are not able to know about big catastrophe called my kidnap is chancing on you, even though oh, Kakutstha, these animals and birds are running towards you surely for my sake, to tell about me.

raama = oh, Rama; aatmanaH = for you [bechancing you]; mahat vyasanam = big, catastrophe; na jaanaasi = not, able to know; nuunam = for sure; mat artham = for my, sake; mR^iga pakSiNaH = animals, birds; kaakutstha [kaakutstham] = oh, Kakutstha, [or, towards Kakutstha]; dhaavanti nuunam = running, for sure.

bhaava/import: 'Oh, Rama you may not be able to perceive the prognostications as you are in a fit of hunting that Golden Deer, but, for a while keep that hunting at bay and give an ear to these birds and animals that are rushing towards you to convey the news of my kidnap... and for god's sake do not kill these animals, presuming that they are pestering you...

3.52.4

अयम् हि कृपया राम माम् त्रातुम् इह संगतः |
शेते विनिहतो भूमौ मम अभाग्यात् विहंगमः ॥

"Oh, Rama, this sky flier Jataayu who mercifully came here to save me is verily mangled on his encountering Ravana, and he is sprawling on earth, indeed by my ill luck." Thus Seetha wailed.

raama = oh, Rama; maam traatum = me, to save; kR^ipayaa = mercifully; iha sangataH = here, arrived [or, encountered Ravana]; ayam vihan gamaH = this, sky, flier [eagle Jataayu]; mama a bhaagyaat = by my, ill, luck; vinihataH = verily mangled; bhuumau shete hi = on earth, sprawling, indeed.

bhaava/import: 'My ill luck is so preponderant, in that it has demolished this Jataayu, who by himself is a pious and merited being who came to help the helpless one like me... but my ill luck pervaded over such an impeccable being also... otherwise Jataayu would have vanquished Ravana... thus, when an immeasurable ill luck is holding sway, it is for you, and you alone, oh, Rama, to come for my rescue...'

3.52.5

त्राहि माम् अद्य काकुत्स्थ लक्ष्मण इति वरांगना |
सु संत्रस्ता समाक्रंदत् शृण्वताम् तु यथा अन्तिके
॥

That best lady who is very highly panicked bawled noisily, "oh, Rama of Kakutstha... oh, Lakshmana... liberate me now..." as though the addressees are before her.

vara anganaa = best, lady; su sam trastaa = very, highly, panicked; kaakutstha lakSmaNa = oh, Kakutstha Rama, oh, Lakshmana; adya maam traahi = now, me, liberate; iti = thus; antike shR^iNvataam yathaa = close by [afore,] listeners [addressees,] [are available] as though; sam aakrandat = noisily, bawled.

bhaava/import: A subject's bawling in the audience of a king is different from that of a cry of a subject in a moor. Here Seetha is visualising those two Kakutstha-s, Rama, and Lakshmana, right in her front, in a halo, and suppliantly bawling, as though asking them to come out that halo to help her out. Her bawling is not in a clamorous tone but it is a roshantiim madhura svaraam 'crying with mellowly voice...' as detailed at verse 42 below, for there should be difference between the braying of an ass and parroting of a parrot.

3.52.6

ताम् क्लिष्ट माल्य आभरणाम् विलपन्तीम् अनाथवत् |
अभ्यधावत वैदेहीम् रावणो राक्षस अधिपः ॥

That sovereign of demons, Ravana, rushed towards Vaidehi whose garlands and jewellery are muddled up and who is bawling like an orphanized one.

kliSTa maalya aabharaNaam = muddled up, garland, jewellery; a naatha vat = un, husbanded [orphanized one,] like; vilapantiim = bawling; taam vaidehiim = at her, to Vaidehi; raakSasa adhipaH raavaNaH = demons', sovereign, Ravana; abhyadhaavata = towards rushed.

3.52.7

ताम् लताम् इव वेष्टन्तीम् आलिंगन्तीम् महाद्रुमान् |
मुंच मुंच इति बहुशः प्रवदन् राक्षस अधिपः ॥क्रोशन्तीम् राम राम इति रामेण रहिताम् वने |
जीवित अन्ताय केशेषु जग्राह अन्तक संनिभः ॥

Ravana, the lord of demons, has repeatedly and harshly taunted Seetha saying, 'leave it off, leave it off...' when Seetha devoid of Rama in that timberland is clinging and muffling a sturdy tree like a climber plant, and bawling, 'Rama, Rama,' and that demon whose shine is similar to the Death has clutched her hair loosened from her bun, as death loomed large on him.

7, 8. antaka sannibhaH = Death, one similar in shine; raakSasa adhipaH = demons', lord; lataam iva mahaadrumaan veSTantiim aalingantiim = climber plant, like, to sturdy tree, who is muffling, and clinging; vane raameNa rahitaam = in timberland, by Rama, one who is devoid of; raama raama iti = Rama, Rama, thus; kroshantiim = who is bewailing; taam = to her; munca munca iti = leave off, leave off [the trees,] [saying] thus; bahushaH pra vadan = repeatedly, harshly, on saying [on taunting]; jiivita antaaya = for [his] life, end of [self-ruinously]; kesheSu jagraaha = at head-hair [bun of hair,] clutched her.

bhaava/import: Here the word vane 'in timberland...' is actually 'loneliness...' plus, 'minus Rama...' and her crying is araNya rodana 'a cry in wilderness...' And from the viewpoint of Ravana, she is uttering a wild cry indicating that 'the giant tree called Ravana is going to fall...' as with the woodcutters' yelling 'timber... timber...' as a warning cry that a tree is about to fall, when the word 'timber' is used esp. as intransitive. This catching a chaste woman by her hair is the worst possible crime and sin as explained at 3-50-13 of this chapter. And now all the gods feel satisfied for the commencement of the process for elimination of vice on earth, called Ravana, though pitying Seetha.

Here, the 'capturing Seetha by her shadow' as explained by Maheshvara Tiirtha, is an untouched subject. If she can be captured by shadow while she is in her senses and agitating and clinging a sturdy tree, as with Simhika-Hanuma in Sundara Kanda, Ravana should not have given her this much time to bemoan, but should have captured by her shadow without leaving her to pay a visit to dying Jataayu. Hence, this capture is viewed on a human plane, rather than a conjuror's trick.

3.52.9

प्रधर्षितायाम् वैदेह्याम् बभूव स चरा अचरम् |
जगत् सर्वम् अमर्यादम् तमसा अन्धेन संवृतम् ॥न वाति मारुतः तत्र निष् प्रभो अभूत् दिवाकरः |

While Vaidehi is insulted thus, entire world together with its mobile or sessile beings became chaotic, and there chanced a blanketing of a blinding blackness, and waft-less is the Wind and shine-less is the Sun.

9, 10a. vaidehyaam = of Vaidehi; pradharSitaayaam = while being insulted; sa caraa a caram = together with, mobile, not mobile [sessile]; sarvam jagat = entire, world; a maryaadam = not, scrupulous [chaotic]; andhena tamasaa samvR^itam babhuuva = by blinding, blackness, blanketing, it became [bechanced]; tatra maarutaH na vaati = there, wind, not, wafts; divaakaraH niS prabhaH abhuut = day maker [Sun,] devoid of, shine, became.

This 'blackness' is a poetic gloominess of the mood, rather than a material or mythical, or superimposing darkness. Sun is gloomy, wind is gloomy, and the entire nature is in oblivion of sadness.

3.52.10

दृष्ट्वा सीताम् परा मृष्टाम् देवो दिव्येन चक्षुषा ॥कृतम् कार्यम् इति श्रीमान् व्याजहार
पितामहः |
प्रहृष्टा व्यथिताः च आसन् सर्वे ते परम ऋषयः ॥

On seeing Seetha's appropriation by an inappropriate being with His clairvoyant eyes, the illustrious Grandparent of Universe Brahma declared, "the deed is done..." but all of the supreme sages in Brahma's abode on seeing Seetha in such a condition became despondent, and yet delighted in foreseeing results. [3-52-10b, 11a]

10b, 11. shriimaan devaH pitaamahaH = illustrious, god, Grandparent [Brahma]; siitaam paraa mR^iSTaam = of Seetha, by other [person, inappropriate one,] touched [appropriated]; divyena cakSuSaa dR^iSTvaa = by divine [clairvoyant,] eyes, on seeing; kaaryam kR^itam iti = deed, is done, thus; vyaajahaara = said [declared]; prahR^iSTaa vyathitaaH ca aasan = delighted, despondent, also, became; sarve te parama R^iSayaH = all, those, supreme, sages [in Brahma's abode.]

Usually this expression parama R^iSaya 'quintessential sages...' is linked with the words danDakaraNya in next verse and said that 'the sages dwelling in Dandaka forest are delighted and yet, despondent...' If some elderly sages were available in the vicinity, they would have waited until the arrival of Rama and would have informed Rama of Seetha's abduction, though they may not be able to combat Ravana or hurl a curse at Ravana. But Ravana is no fool to abduct Seetha while a bystander stands over looking on the spectacle. Hence, these sages said here are those that are available in the academy of Brahma. And the danDaraNya vaasinaH in the next foot are the voiceless and incommunicable beings in Dandaka forest.

3.52.12

दृष्ट्वा सीताम् परा मृष्टाम् दण्डकारण्य वासिनः |
रावणस्य विनाशम् च प्राप्तम् बुद्ध्वा यदृच्छया ॥

On seeing Seetha's appropriation by an impropriate being, the dwellers in Dandaka forest cognised that Ravana's annihilation has chanced coincidentally.

dR^iSTvaa siitaam paraa mR^iSTaam = on seeing, Seetha, by other [person, inappropriate one,] touched [appropriated]; daNDaka araNya vaasinaH = in Dandaka, forest, dwellers; raavaNasya vi naasham ca = Ravana's, utter, destruction [annihilation,] also; praaptam = bechanced; buddhvaa yadR^icChayaa = cognised, coincidentally [as a godsend.]

Again a poetic 'thinking' that even speechless beings can presage and prognosticate. Though they may not tell us directly, their body language and odd behaviour will certainly tell. The behaviour of animals and birds before an earthquake or a storm or any natural devastation is not an unknown phenomena. After all, a frog crocks before a rain.

3.52.13

स तु ताम् राम राम इति रुदन्तीम् लक्ष्मण इति च |
जगाम आदाय च आकाशम् रावणो राक्षसेश्वर ॥

Ravana, the lord of demons, on wresting Seetha who is bawling, "Rama... Rama..." also thus as, "Lakshmana..." took flight skyward.

raakSaseshvara saH raavaNaH tu = demons' lord, he, Ravana, on his part; raama raama iti = Rama, Rama, thus; lakSmaNa iti ca = Lakshmana, thus, also; rudantiim = bawling; taam aadaaya = her, on taking - on wresting; aakaasham jagaama = skyward, took flight.

3.52.14

तप्त आभरण वर्ण अन्गी पीत कौशेय वासनी |
रराज राज पुत्री तु विद्युत् सौदामनी यथा ॥

That princess Seetha scintillated like the oblique flashes of lightning in a cloud, owing to her golden coloured body which is muffled up with jewellery of pure gold, and added with a golden coloured ocherish silky dress, while traversing in the sky.

tapta aabharaNa varNa [juSTa] angii = molten [refined,] jewellery, coloured [muffled up,] bodied; piita kausheya vaasanii = ocherish, in silks, dressed; raaja putrii tu = king's, daughter [princess,] on her part; vidyut saudaamanii [sau daaman] yathaa = lightning flashes, in cloud, as with; raraaja = scintillated.

dhvani/innuendo: A lightening in a cloud does not last for a long period. So also, for being with this cloudlike Ravana, these flashes of lightning, called Seetha, will not last long, albeit those flashes alone will electrocute that cloud, called Ravana.

3.52.15

उद्धूतेन च वस्त्रेण तस्याः पीतेन रावणः |
अधिकम् परिबभ्राज गिरिः दीप इव अग्निना ॥

When her ochreish silk sari's upper fringe is upheaved by air onto to Ravana, Ravana looked blazing like a mountain set ablaze, muchly and overly.

tasyaaH = of her; uddhuutena piitena ca vastreNa = by upheaved, yellowish [ochreish silken sari, rather, blazing hue of silk sari,] also, by cloth [upper fringe of sari]; raavaNaH = Ravana; agninaa diipa giriH iva = by fire, blazing, mountain, like; adhikam pari babhraaja = muchly, overly, shone forth - ablaze.

dhvani/innuendo: If some parts of a mountain are afire it is no problem since it is usual. But when the mountain itself is overly and muchly aflame, it is impracticable for any to prevent it or help it out. The upper cloth of Seetha's sari is goldenly silky and thus it will have a tinge of reddish brown hue, like the outer edge of the tongue of fire. That fringe pallu is upheaved, [intr.] rise and fall rhythmically or spasmodically, by air and it is flagging off the annihilation of Ravana, by its flag-like motions on his face. Thus, Ravana who is standing like a mountain as of now is destined soon to become a mountain with a self-ruinous fire, overly and muchly.

3.52.16

तस्याः परम कल्याण्याः ताम्राणि सुरभीणि च |
पद्म पत्राणि वैदेह्या अभ्यकीर्यन्त रावणम् - यद्वा -

• च्युतानि पद्म पत्राणि रावणम् समावाकिरन् - ॥

Reddish and scented lotus-petals adorning that highly auspicious Seetha have slithered, but again upheaved by air they are bestrewn on Ravana.

parama kalyaaNyaaH = highly, of auspicious one - Seetha's; tasyaaH = of her; taamraaNi = coppery [reddish brown, or reddish]; surabhiiNi ca = scented, also; padma patraaNi = lotus, petals [so far decorating her bun]; cyutaani = slithered; raavaNam samaavaakiran = on Ravana, well bestrewn on; [padma patraaNi vaidehyaa = lotus, petals, of Vaidehi; abhyakiiryanta raavaNam = around, strewn - by air.]

dhvani/innuendo: The reddish lotus petals which hitherto are on her body, as garlands and on her braid as a chaplet, are crumpled and loosened in the tussle and thus each petal is falling each time. Instead of falling onto earth, they are upheaved and sprinkled on Ravana's body by the fast wind under the feet of Ravana, somewhat like a floral welcome. This is in one way a good omen to Ravana to get a release from his accursed state, while on the other, it suggests that his opulence is soon destined to wither away like a withered petal of lotus. The last foot is taken, which obtains in other mms, leaving off the middle foot, that also says the same.

3.52.17

तस्याः कौशेयम् उद्धूतम् आकाशे कनक प्रभम् |
बभौ च आदित्य रागेण ताम्रम् अभ्रम् इव आतपे ॥

Upper fringe of Seetha's silk sari with golden glitter is upheaved in the sky, and with the reddish hue of sun in red heat of midday it beamed forth like a reddish cloud.

tasyaaH = of her; aakaashe uddhuutam = in sky, upheaved; kanaka prabham kausheyam = golden, in glitter, silk sari [upper fringe]; aatape = in red heat [of midday]; aaditya raageNa = by sun's, reddish hue; taamram abhram iva = coppery red, cloud, like; babhau = beamed forth.

bhaava/import: A reddish cloud is acceptable either in morning or in evening but not in midday since it is a bad omen.

3.52.18

तस्याः तत् विमलम् - सु नसम् - वक्त्रम् आकाशे रावण अंक गम् |
न रराज विना रामम् विनालम् इव पंकजम् ॥

As with a stalk-less lotus the immaculate visage of Seetha is unbright in the sky when she is on the flank of Ravana as Rama is not in vicinage.

aakaashe = in sky; raavaNa anka gam = Ravana's, in flank, one who has gone in; tasyaaH tat vimalam vaktram = of her, that, immaculate, visage; raamam vinaa = Rama, without - devoid of, not in vicinage; vi naalam panka jam iva = without, stalk, as with, mud, born [like lotus minus stalk]; na raraaja = not, brightened.

bhaava/import: A lotus without a stalk looses its glamour as well as its infrastructure. As sun brightens the face of moon, Rama brightens Seetha's visage. As moon depends on sun, Seetha depends on Rama, and devoid of him, she is lost to the world for a glimpse.

3.52.19

बभूव जलदम् नीलम् भित्त्वा चन्द्र इव उदितः |
सु ललाटम् सु केश अंतम् पद्म गर्भ आभम् अव्रणम् ॥शुक्लैः सु विमलैर् दन्तैः प्रभावद्भिः अलंकृतम् |
तस्याः सु नयनम् वक्त्रम् आकाशे रावण अंक गम् ॥रुदितम् व्यपमृष्ट अस्रम् चन्द्रवत् प्रिय दर्शनम् |
सु नासम् चारु ताम्र ओष्ठम् आकाषे हाटक प्रभम् ॥

Her lotus pistil like un-pimply face is adorned with a pretty forehead on which prettyish curls are fluttering, and with teeth that are spick and span and sparkling, but tears dabbed on that face to sideways when she wept, yet it is pleasant like moon for a sight with shapely nose, pretty eyes, roseate lips, and shining with golden hue in sky. Nevertheless, when she has gone in the flank of Ravana on the sky such an immaculate face of Seetha turned like a palish moon that has just risen bursting a bluish cloud.

19, 20, 21. su lalaaTam = one with pretty, forehead; su kesha antam = having prettyish, hair, ends [curls]; padma garbha aabham = lotus, pistil, in shine; a vraNam = without, boils [without pimples]; shuklaiH = whitish; su vimalaiH = verily, unblemished [spick and span]; prabhaavadbhiH = sparkling; dantaiH = with teeth; alankR^itam = adorned with; ruditam = on weeping; vyapamR^iSTa asram = vi apa mR^iSTa asram = verily, sideways, dabbed, face; candravat priya darshanam = moon, like, pleasant, to see; su naasam = shapely, nosed; su nayanam = with pretty, eyes; caaru taamra oSTham = charming, coppery [rosy,] lipped; aakaaSe haaTaka prabham = in sky, golden, in shine; aakaashe raavaNa anka gam = in sky, in Ravana's, flank, gone in; tasyaaH tat [vimalam] vaktra = her, that, [immaculate,] face - of Seetha; niilam jaladam bhittvaa = bluish, cloud, on bursting; uditaH = risen; candra iva = moon, like; babhuuva = it became - turned out.

3.52.22

राक्षसेन्द्र समाधूतम् तस्याः तत् वदनम् शुभम् |
शुशुभे न विना रामम् दिवा चन्द्र इव उदितः ॥

Highly disconcerted by the king of demons that auspicious face of Seetha is unbright like the moon arisen in daytime with somewhat golden hue, owing to the absence of Rama.

raakSasendra = by demon's lord; sam aadhuutam = highly, disturbed - disconcerted; shubham tat [haaTaka prabha] vadanam = auspicious, that, [golden, in hue,] face; raamam vinaa = Rama, without; divaa uditaH candra iva = in daytime, arisen, moon, like; na shushubhe = not, brightened.

bhaava/import: One moon is enough. If there were to be two moons, it is indicative of some havoc. Now, a silvern moon is there and this lady with her golden-moon face may supersede that silvern moon and thus may cause havocs. Moon coming out when sun is still on sky will be somewhat golden in hue. She is un-brightened because Rama is not at her side as of now, but like a diamond that is coexistent with coal, Seetha is now with this coal-like Ravana.

3.52.23

सा हेम वर्णा नील अंगम् मैथिली राक्षस अधिपम् |
शुशुभे कांचनी कांची नीलम् मणिम् - गजम् - इव आश्रिता
॥

She that golden coloured Maithili who is moored by the blackish-bodied sovereign of demons shone forth like a sapphirine gemstone studded in a golden cincture. She that golden coloured Maithili who is moored by the blackish-bodied sovereign of demons shone forth like a golden cincture girded to an elephant.

niila angam raakSasa adhipam = blackish, bodied, demons', sovereign [Ravana]; aashritaa = dangling to - moored by; hema varNaa saa maithilii = golden, coloured, she, that Maithili; niilam maNim [gajam] = Indra niila, sapphire, gem [elephant]; kaancanii = golden; kaancii iva = cincture; shushubhe = shone forth.

The gemstone sapphire, more precisely indra niila maNi, shines brilliantly when studded in silver ornaments, rather than in golden ones. Gold is no match to that blue stone. So also, Seetha's shine is dullish. This is vyatireka ukti alankaara 'a litotes...' The mms of Govindaraja says shushubhe kaa.ncanii kaa.ncii niilam maNim iva aashritaa 'shone like a sapphire with gold...' while Maheshvara Tiirtha puts it as gajam iva aashritaa 'a golden cincture like elephant's girdle, where Ravana is the elephant and golden cincture is Seetha...' Though this text of Tiirtha is found more emphatic, but the blemish of reiteration occurs to the epic, because another verse, namely 30 below, contains similar 'elephant-golden-cincture' expression gajam kakshyaa iva kaa.ncanii Then, in the text of Maheshvara Tiirtha this verse 30 is pushed to a farther place that is at 30. 'Then unblemished it is, insofar as proximate reiteration is concerned...' it is said so.

3.52.24

सा पद्म पीता हेम आभा रावणम् जनक आत्मजा |
विद्युत् घनम् इव आविश्य शुशुभे तप्त भूषणा ॥

Seetha, the daughter of Janaka, with a complexion that is goldenly yellowish in the tinge of a lotus, moreover with her ornaments of purified gold, flashed like a lightning possessed in a dark-cloud, when that stonehearted Ravana possessed her.

padma piitaa [gaurii] = lotus, yellowish; hema aabhaa = golden, in tinge; tapta bhuuSaNaa = with molten [purified golden,] ornaments; saa janaka aatmajaa = she that, Janaka's, daughter Seetha; raavaNam [ghanam iva] aavishya = Ravana, [stonehearted one, as with,] on holding - on possessing; vidyut [elliptic. aavishya] ghanam iva = lightning, [possessed in,] dark-cloud, like; shushubhe = flashed.

dhvani/innuendo: A lightning seeks no mercy. Though Seetha is overlain on the shoulder of that ghana saara hR^idaya 'stonehearted...' Ravana, she does not seek for his mercy to leave her off, as lightning overlain on a cloud does not seek the mercy of a ghanaa ghanaH 'a darkly massive cloud...' The nearness or the proximity of a lightning and cloud is short-lived, so is this proximity of Seetha with Ravana. And the lightning will brighten a darkish cloud, but the darkish cloud cannot darken that silvery lightning.

3.52.25

तस्या भूषण घोषेण वैदेह्या राक्षस अधिपः |
बभूव विमलो नीलः सघोष इव तोयदः ॥

With the rustles of Vaidehi's jewellery that lord of demons shone forth like a shipshape blue-black cloud with rumbles and undulating lightning.

raakSasa adhipaH = demons', lord; tasyaaH vaidehyaa = of her, of Vaidehi; bhuuSaNa ghoSeNa = jewellery's, with tinkles [with rustles]; vimalaH = spotless - shipshape; [sa capalaH = with, undulating lightning]; sa ghoSa = with, rumbles; niilaH toyadaH iva = blue-blackish, cloud, like; babhuuva [babhau] = became [shone forth.]

dhvani/innuendo: A massive darkish cloud may rumble, roar or blare, but its bursting will be scanty and short. So also, this Ravana may appear like a thunderous cloud as of now, but it dissipates soon.

3.52.26

उत्तम अंग च्युता तस्याः पुष्प वृष्टिः समन्ततः |
सीताया ह्रियमाणायाः पपात धरणी तले ॥

Flowers gracing her best body on her head, in garlands on chest, and on armlets have fallen all-over the surface of earth like showers of flowers while she is being abducted.

hriyamaaNaayaaH = while being abducted; tasyaaH siitaayaaH = of her, Seetha's; uttama anga cyutaa = best, of body part i.e., head, or, from her best, body,] fallen; puSpa vR^iSTiH = flowers, shower of; samantataH dharaNii tale papaata = all-over, on earth's, surface, fallen.

3.52.27

सा तु रावण वेगेन पुष्प वृष्टिः समन्ततः |
समाधूता दशग्रीवम् पुनः एव अभ्यवर्तत ॥

Though that flower-shower has fallen all-over, it is windswept by the speed of Ravana, and fell again on that Decahedral demon.

samantataH [cyutaa] tu = all-over, [fallen,] though; saa puSpa vR^iSTiH = that, flower, shower; raavaNa vegena = by Ravana's, speed; samaadhuutaa = sam aa dhuutaa = well, up, heaved [windswept]; punaH dashagriivam eva = again, to Decahedral Ravana, alone; [saa puSpa vR^iSTiH ] abhi aa vartata = towards, re, coursed.

All the gods have caused the flower-shower, for their mission is going to fructify by this act of siitaa apaharaNa 'Abduction of Seetha...' saying, 'Oh Goddess Lakshmi, you have graced all of us and the earth to allow yourself for abduction... thus triggered off is our mission of elimination of vice, in the shape of Ravana, on earth...' So said in kaTaka vyaakhya kaTaka's commentary. But Maheshvara Tiirtha says that 'when gods have no guts to affront Ravana or come into the sight of Ravana, wherefrom they cause a flower-shower? So, it is not gods that showered these flowers, but they are the flowers on her body fallen down by the gust caused by the speed of Ravana, but again windswept, up-heaved and fallen on the body of Ravana...' In either the case, Goddess Lakshmi has blessed Ravana with the flowers fallen from her physique onto the head of Ravana, as with the flowers slid from an idol in a temple, becoming worthy to wear on heads of devotees.

3.52.28

अभ्यवर्तत पुष्पाणाम् धारा वैश्रवण अनुजम् |
नक्षत्र माला विमला मेरुम् नगम् इव उन्नतम् ॥

Like the garland of pristine stars that circles round the loftiest Mt. Meru, that flower-shower circled Ravana, the brother of Kubera.

puSpaaNaam dhaaraa = of flowers, showers; vimalaa nakSatra maalaa = pristine, stars, garland; unnatam merum nagam iva [ abhi aa vartitam] = loftiest, Mt, Meru, mountain, like [circles round]; vaishravaNa anujam = Vaishravana, or Kubera's, brother; abhyavartata = circled.

dhvani/innuendo: This whirling and twirling of flowers around Ravana is not a one time affair. It is continued by his dashing speed. When the circling flowers are lowered by gravity, they are again up-heaved by Ravana's speed and thus it is recurrent.

3.52.29

चरणात् नूपुरम् भ्रष्टम् वैदेह्या रत्न भूषितम् |
विद्युत् मण्डल संकाशम् पपात धरणी तले ॥

Slid from the left foot of Vaidehi her anklet adorned with gems fell down onto the plane of earth like an electric annulus with its sparky sparkles.

vaidehyaa caraNaat bhraSTam = of Vaidehi, from foot, slid; ratna bhuuSitam nuupuram = gems, adorned with, anklet; vidyut maNDala sankaasham = electric, annulus, similar to [sparky] sparkles; dharaNii tale papaata = on earth's, plane of, fell down.

dhvani/innuendo: This anklet has not suddenly fallen. It is whirling for sometime against the gust raised by Ravana's rush. When it is circuitously whirling, that ring's sparkles are like the sparks of electricity in a circular band. And this ringlet is a symbolic of an electric ring-like guard for the entire earth against further atrocities on earth, which is why it exhibited its electric-sparks in sky for a while and descended onto earth.

3.52.30

तरु प्रवाल रक्ता सा नील अंगम् राक्षस ईश्वरम् |
प्राशोभयत वैदेही गजम् कक्ष्या इव कांचनी ॥

She that Vaidehi who is so delicate like reddish leaflets of trees made that blackish bodied lord of demons, Ravana, well and truly lambent, herself becoming a golden girdle girded around the elephant like Ravana. She that Vaidehi who is so delicate like reddish leaflets of trees made that blackish bodied lord of demons, Ravana, well and truly lambent, as with an elephant, with a golden girdle, stabled in an elephant-stable by a mahout, the elephant-trainer.

taru pravaala raktaa = tree's, leaflet, reddish; saa vaidehii = she, that Vaidehi; niila angam raakSasa iishvaram = blackish, bodied, demons', lord; kaancanii kakshyaa gajam iva = golden, with girdle [in elephant-stable,] elephant, like; praa shobhayata = well and truly, made lambent.

bhaava/import: The first gist is the apparent and lexical in its meaning and the second one is like this: An elephant that runs amock and berserk will be controlled and brought back to normalcy by a mahout, an elephant-trainer. He will use all necessary items like ropes, chains, hurdles etc., to stop its haphazard running, and among them is a girdle rope with which he mounts that elephant with his goad to control it. Here Seetha is that golden girdle to this elephantine Ravana, with the help that rope Rama, the mahout, can control this elephant in rut, namely Ravana, and can place that pachyderm in its elephant-stable. Govindaraja.

3.52.31

ताम् महा उल्काम् इव आकाशे दीप्यमानाम् स्व तेजसा |
जहार आकाशम् आविश्य सीताम् वैश्रवण अनुजः ॥

Ravana, the brother of Kubera, on invading the sky abducted that radiant Seetha who is radiating the sky by her own radiancy like a massive meteor.

vaishravaNa anujaH = Vaishravana's [Kubera's,] brother Ravana; mahaa ulkaam iva = massive, meteor like; sva tejasaa = by her own, radiancy; aakaashe diipyamaanaam = in sky, radiating; taam siitaam = her, that Seetha; aakaasham aavishya = sky, invading; jahaara = stolen [abducted.]

bhaava/import: The sighting of a meteor in itself is a bad omen mahaa utpaata suucitam 'augural of a great havoc...' and this Ravana is personally handling such a causer of a great havoc. A meteor, though visible as a streak of light falling in yonder sky, becomes incandescent as a result of friction with the earth's atmosphere. As such, it is tantamount to a massive fireball. Ravana is carrying this fireball to set his home afire. Perhaps Ravana might have thought in similar way and thus kept Seetha in Ashoka gardens, instead of placing her in his golden palace, so that his golden palace will not be burnt with this torch, called Seetha. But the same torch burns that golden palace down to ashes, though not directly but indirectly through Hanuma, in Sundara Kanda, as a coincidence.

3.52.32

तस्याः तानि अग्नि वर्णानि भूषणानि मही तले |
स घोषाणि अवकीर्यन्त क्षीणाः तारा इव अंबरात् ॥

Some of her ornaments which are lustrously flamy, for they are sparkling like the sparkles of fireworks, are strewn about on the plane of earth with much clatter like the stars pelted down from the sky.

tasyaaH = of her; agni varNaani = flamelike, coloured [lustrously flamy]; taani bhuuSaNaani = [some of] those, ornaments; sa ghoSaaNi = with, [much] clatter; ambaraat kSiiNaaH = from sky, fallen [pelted down - stars]; taaraa iva = stars, like; mahii tale ava kiiryanta = on earth's, plane, about, strewn.

3.52.33

तस्याः स्तन अन्तरात् भ्रष्टो हारः तारा अधिप द्युतिः |
वैदेह्या निपतन् भाति गंगा इव गगनात् च्युता
॥

A multi-string pearl pendant, a rivi�re, that vies with the moonshine has glissaded from the medial of her breasts, and while glissading from sky it is sheeny like River Ganga while she glissaded from skies.

tasyaaH vaidehyaa = of her, of Vaidehi; stana antaraat = breasts, medial; bhraSTaH = glissaded; taaraa adhipa dyutiH = stars, lord in sheen [moonshine]; haaraH = necklace [usu. pearly multi-stringed pendant a rivi�re ]; nipatan = while falling [while glissading]; gaganaat cyutaa gangaa iva bhaati = from skies, in glissade, River Ganga, like, sheeny.

bhaava/import: The simile upama of Seetha's pearly strings of a pendant to River Ganga may be observed and the portrayal of ganga avataraNa 'Ganga's descent to earth...' may be referred in Bala Kanda. The pearls of the pendant are shining like Ganga's glistening froth and foam, the strings are her streams, and the string's wavy movement is Ganga's beautiful flexuous and curvy drift, moreover the stings are falling off medially from two mountains, called Seetha's breasts, as Ganga also rose and fell from mountainous heights.

3.52.34

उत्पात वात अभिहता नाना द्विज गण आयुताः |
मा भैः इति विधूत अग्रा व्याजह्रुः इव पादपाः ॥

The trees on which diverse birds are perching have been stirred up with the wind blown and up-heaved by the gust of Ravana's flight, while the swaying motion of those treetops is as though waving hands to console Seetha saying, "fear not... fear not..."

vaata abhi hataa = by wind, well, struck - stirred up by the gust caused by Ravana's flight; naanaa dvija gaNa aayutaaH = diverse, bird, folks, consisting of - perching on; paadapaaH = trees; vi dhuuta agraa = verily, blown, with tops; maa bhaiH [maa bhaiH] iti = do not, fear, [fear not,] thus; vyaajahruH iva = saying [consoling Seetha,] as though; ut paata = up, heaved - swung.

dhvani/innuendo: When the treetops, rather whole of a tree is swaying, will not the birds abiding on it chirp and chitter? Yes! They will. Thus, the birds are twittering and trees are swaying their tops for a bon voyage. The chirrups of the birds are abhaya vaakyaaH the 'expression of good wishes to a departing traveller...' and the swaying motion of treetops are abhaya hasta abhinaya are the 'gesturing with raised and swaying hands wishing good to a departing traveller... etc. minus voicing, as with 'ta-ta, cheerio, best of luck...'. The word is 'tree' which comes out of earth and stands on earth, thus an earth-born one. Seetha is also an earth-born one and kindred of trees, i.e., nature. Nature itself is assuring Seetha to not to fear.

3.52.35

नलिन्यो ध्वस्त कमलाः त्रस्त मीन जले चराः |
सखीम् इव गत उत्साहाम् शोचन्ति इव स्म मैथिलीम् ॥

With wilted lotuses and scared fishes and other beings moving in water the lotus lakes are unenthusiastically sorrowing for Maithili as though Seetha is their girlfriend. The lakes with lotuses as their faces, and fishes as their eyes, and with the other facial adornments like the swimming, sweeping and sailing water-moving beings like tortoises, waterfowls and the like are unenthused, for a similar girlfriend of theirs, the lotus-faced, fish-eyed, lotus-modelled Seetha is beleaguered, and thus they are sorrowing for such a selfsame Maithili.

dhvasta kamalaaH = with wilted, lotuses; trasta miina jale caraaH = with scared, fish, [other] water, moving beings; nalinyaH = lotus-lakes; gata utsaahaam = lost, enthusiasm [unenthusiastically]; sakhiim iva = girlfriend, like; maithiliim = about Maithili; shocanti iva = sorrowing, as though; sma = they are.

3.52.36

समंतात् अभिसंपत्य सिंह व्याघ्र मृग द्विजाः |
अन्वधावन् तदा रोषात् सीताम् छाया अनुगामिनः ॥

All lions, tigers, animals and birds have then gathered in herds from all-over and ran rancorously and pursuantly shadowing the shadow of Seetha.

tadaa = then; simha vyaaghra mR^iga dvijaaH = lions, tigers, animals, birds; samantaat = from all-over; abhi sampatya = towards, came together [gathered in herds]; roSaat = rancorously; Chaayaa anu gaaminaH = shadow of Seetha, on the heels, going, - shadowing her; siitaam anva dhaavan = after Seetha, pursuantly, ran.

dhvani/innuendo: Even the cruellest animals will be compassionate, if only humans are compassionate to them. Neither Seetha scared any animal nor any animal scared Seetha. This may be a useful verse for Animal Rights Activists.

3.52.37

जल प्रपात अस्र मुखाः शृन्गैः उच्छ्रित बाहवः |
सीतायाम् ह्रियमाणायाम् विक्रोशन्ति इव पर्वताः ॥

The mountains appeared bewailing with their waterfalls as shedding tears and with their peaks as upraised arms, while Seetha is thus being abducted.

siitaayaam hriya maaNaayaam = at Seetha, who is being abducted; parvataaH = mountains; jala prapaata = water, falls; asra mukhaaH = as [shedding] tears, with [such] faces; shR^ingaiH ucChrita baahavaH = by peaks, upraised, arms; vikroshanti iva = bewailed, as though [appeared to be.]

dhvani/innuendo:A mountain cannot fly up to confront Ravana like an eagle, nor it can express its anguish like a swaying tree or a chirping bird, nor it cannot doggedly run after like lions and other animals, thus it is a 'cannot but situation' for any mountain to sit back and weep, as it is sessile. The eyes do not shed tears only in one direction. So also, the waterfalls are shed in many directions at the face-level of mountains, but not from their peaks. Then how to express their anguish bodily, to her who is up above the sky or pray the Almighty to rescue her? Hence, their raised mountaintops are their upraised arms, expressing all of their anguish, more so, with the booming weepy noise of the air coming out their caves, which in normal situations will be like the booming voicing of Sama Veda.

3.52.38

ह्रियमाणाम् तु वैदेहीम् दृष्ट्वा दीनो दिवाकरः |
प्रविध्वस्त प्रभः श्रीमान् आसीत् पाण्डुर मण्डलः ॥

On seeing Vaidehi who is being abducted thus, magnificent Sun in firmament is saddened, and lowly weakened is his sunshine, palely whitened is his sun-disc, and faintly deadened is his solar constant.

hriyamaaNaam vaidehiim dR^iSTvaa = being abducted, at Vaidehi, on seeing; shriimaan divaakaraH diinaH = magnificent, day maker [Sun,] is saddened; pra vi dhvasta prabhaH = very, lowly, weakened, with sunshine; paaNDura maNDalaH aasiit = whitened [palely,] sun-sphere [rather, sun-disc,] became.

3.52.39

न अस्ति धर्मः कुतः सत्यम् न आर्जवम् न अनृशंसता |
यत्र रामस्य वैदेहीम् भार्याम् हरति रावणः ॥इति भूतानि सर्वाणि गणशः पर्यदेवयन् |

"When Ravana is abducting none other than the wife of Rama, then there is no probity. At such a juncture, how conscience can prevail? Unfounded are candour and compassion," thus the throngs of all beings overly regretted. [3-52-39, 40a]

39, 40a. yatra = where [when]; raamasya bhaaryaam vaidehiim = Rama's, wife, Vaidehi is; raavaNaH harati = Ravana, is abducting; at such juncture; dharmaH na asti = probity, not, is there; satyam kutaH = fundamental truth [conscience,] whereby; aarjavam na = candour, no [place for, unfounded]; a nR^i shamsataa na = un-mercifulness [compassion,] no [place for, unfounded,]; iti sarvaaNi bhuutaani gaNashaH = thus, all of the, being, in throngs; paryadevayan = overly regretted.

3.52.40

वित्रस्तका दीन मुखा रुरुदुः मृग पोतकाः ॥उद्वीक्ष्य उद्वीक्ष्य नयनैः अस्र पात आविल ईक्षणाः
|

Verily frightened are the fawns of deer, and their saddened faces are with tear shedding eyes with flustered looks, and they looked up and up at Seetha in sky and wept. [3-52-40b, 41a]

40b, 41a. mR^iga potakaaH vi trastakaa = deer, fawns, verily, frightened; diina mukhaa = with saddening, faces; asra paata aavila iikSaNaaH = with tears, shedding; flustered, looks; with such; nayanaiH = eyes; ut viikSya ut viikSya = up, seeing, up, seeing- craning and seeing; ruruduH = wept.

dhvani/innuendo: The fawns are frightened because they have very broad and comely eyes like Seetha and someday some seducer like Ravana may also lead them astray, as collapsed is the equilibrium of conscience, candour or compassion. Hence, they are peeking out skyward repeatedly while Seetha is also looking down for Rama and Lakshmana, where the commonality is in the fawn-eyes filled with tears, both to the fawns and Seetha.

3.52.41

सुप्रवेपित गात्राः च बभूवुः वन देवताः ॥विक्रोशन्तीम् दृढम् सीताम् दृष्ट्वा दुःखम् तथा गताम्
|

On seeing Seetha who is undergoing anguish in that way the sylvan deities physically shuddered in a worst way. [3-52-41b, 42a]

41b, 42a. tathaa = that way; duHkham gataam = anguish, undergoing; dR^iDham vi kroshantiim = in high-pitched [voice,] highly, bawling; siitaam dR^iSTvaa = Seetha, on seeing; vana devataaH = sylvan, deities; su pra vepita gaatraaH = very, extremely, shuddered, bodied; babhuuvuH = [bodies] happened to be.

3.52.42

ताम् तु लक्ष्मण राम इति क्रोशन्तीम् मधुर स्वराम् ॥अवेक्षमाणाम् बहुशो वैदेहीम् धरणी तलम्
|
स ताम् आकुल केशान्ताम् विप्रमृष्ट विशेषकाम् |
जहार आत्म विनाशाय दशग्रीवो मनस्विनाम् ॥

She who is looking searchingly at the plane of earth for Rama or Lakshmana, and truly bawling in high-pitched but mellowly voice calling "Rama, Lakshmana", and whose hair-lengths are tousled, and whose felicitous vermilion mark on her forehead is smudged very untidily, that Decahedral demon abducted such an uncompromising husband-devout, Vaidehi, only for his self-ruination. [3-52-42a, 43]

42b, 43. lakSmaNa raama iti = Lakshmana, Rama, thus; madhura svaraam kroshantiim = with mellowly, voice, one who is crying; bahushaH dharaNii talam avekSamaaNaam = oftentimes, at earth's, plane, who is looking searchingly; aakula kesha antaam = tousle, hair, ends - tousle-haired; vi pra mR^iSTa = very, untidily, smudged; visheSakaam = felicitous, vermilion mark on forehead - tilaka, sindoor]; manasvinaam = uncompromising one - a husband-devout, pati vrata; taam vaidehiim = such a, Vaidehi; saH dashagriivaH = he, that decahedral demon; aatma vinaashaaya = for self, ruination; taam jahaara = her, he abducted.

3.52.44

ततः तु सा चारु दती शुचि स्मिता
विना कृता बन्धु जनेन मैथिली |
अपश्यती राघव लक्ष्मणाउ उभौ
विवर्ण
वक्त्रा भय भार पीडिता ॥

She who is already detracted from her kinsfolk in Mithila or in Ayodhya, that Maithili with pretty teeth and clean-cut smile is then distanced from the only two last kinsmen, for either Raghava or Lakshmana or both are unseen by her, and thus her face is paled for she is chastened by the cumber of consternation.

tataH = then; caaru datii = prettily, teethed; shuci smitaa = clean-cut, one with such smile; bandhu janena vinaa kR^itaa = kin, folk, without, made [already distanced from kith and kin]; saa = she that; maithilii = Maithili is; raaghava lakSmaNaau ubhau = Raghava, Lakshmana, both; a pashyatii = not, seen [by her]; vi varNa vaktraa = less of, colour, face [pale faced]; bhaya bhaara piiDitaa = of consternation, by cumber, chastened.

There are many taboos annexed to woman saying that 'a woman is untouchable by other men...' and much discussion is also there in Ramayana. For this, the commentator of Dharmaakuutam says, that when Seetha herself said to Hanuma that touching other men is indecent in Sundara Kanda, Ch. 37, at verses 60 or so: bhartur bhaktim puraskrtya raamaat anyasya vaanara | na aham spraShTum padaa gaatram iccheyam vaanarottama || yadaham gaatra samsparsham raavaNasya gataa balaat | aniishaa kim kariShyaami vinaathaa vivashaa satii ||  the commentator questions 'how then can she embrace Jataayu, let alone touching?' and in answer he says iti hanuumantam prati para puruSha sparshana maatram anucitam iti vakShyasi | evam taadR^ishiiyam siitaa para puruSham jataayuSham katham aaliNgatavati iti cet na | duShTa bhaavena para puruSha aaliNganasya doShatvo api duHkha parihaaraaya aatura buddhi sparshane doSham a-bhaavaat | tatra - gautamaH - strii prekShaNa aalmbhane maithun kaaNkShayaam - varjayet iti sheShaH | atra - mitraakSharaa - prakasheNa iikShaNam avayavasho niruupaNam - na yaadR^icchika darShanam | aalambhanam sparShanam | maithuna shaNkaayaam iti vacanaat baalaayaam - vR^iddhaayaam - aaturaayaam svasya ca baalaadeH na doSha iti | evam saamaanyatayaa baala vR^iddha aaturaaNaam para puruShaaNaam striibhiH sparshane kR^ito api na doShaH ||

'advances towards a woman with a libidinous look, or a voluptuous gesticulation or lustful approaches are 'immoral' but mere touching or embracing age-old people, people in anguish etc, is as good as fondling her own babies...' Again according to gautama suutraa-s 'lustful eying, or teasingly hankering after other's women is to be avoided...'

Even the mitraakshara 'A treatise of Friendlily Advises' says: 'seeing voyeuristically, bodily gesticulations, habitual observations, or hankering after lustfully etc., are immoral for a man of age at any woman...' This is discussed for the act of Seetha in hugging Jataayu at last verse of previous chapter of this Aranya Kanda: punaH ca samgR^ihya ruroda 'again taken into hands, wept away...' Some publications of this Gorakhpur version has this word samgR^ihya a word of less intensity, 'taken into hands...' has a replacement parishvajya, aali.ngya the words with clear-cut action, 'embraced, hugged a dying eagle with a fatherly affection. Therefore it does not mean women are 'untouchables' in general.

From Ravana's side his curse is that, 'his head splinters into thousands of pieces if he touches other's woman...' But it is not yet splintered though he handled Seetha that roughly. Hence, that curse in its actuality is 'raping' but not mere 'touching' of body parts. Touching the 'untouchable' parts of other's women, that too without proper and full consent of that woman. As such, though he touched Seetha, carried on his flanks, took to his Lanka on his own body, he gives her time to reconcile herself, but does not make haphazard advances unilaterally. Thus, a difference between touching and fondling, grasping and caressing is established and it is no sin or taboo for any woman to do so.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे द्वि पंचाशः सर्गः

3.53.1

खम् उत्पतन्तम् तम् दृष्ट्वा मैथिली जनक आत्मजा |
दुःखिता परम उद्विग्ना भये महति वर्तिनी ॥

Maithili, the daughter of Janaka, on seeing the skyward flight of Ravana taking her along became highly frantic and remaining in highest dismay she is distraught.

janaka aatmajaa maithilii = Janaka's, daughter, Maithili; kham ut patantam tam dR^iSTvaa = on sky, up, fallen [Ravana's taking flight along with her,] him, on seeing; parama udvignaa = became highly, frantic; mahati bhaye vartinii = in highest, dismay, remaining in; duHkhitaa = she is distraught.

3.53.2

रोष रोदन ताम्राक्षी भीमाक्षम् राक्षस अधिपम् |
रुदती करुणम् सीता ह्रियमाणा इदम् अब्रवीत् ॥

Seetha whose eyes turned coppery-red with tears and resentment, still outpouring tears while being abducted she piteously poured this scorn on that gory-eyed demon's chief, Ravana.

hriyamaaNaa = while being abducted; siitaa = Seetha; rudatii = outpouring tears; roSa rodana taamraakSii = with resentment, tearful, coppery, eyed one; bhiima akSam raakSasa adhipam = terrible [gory,] eyed one, to demon's, chief; karuNam idam abraviit = piteously, this, said [poured scorn on Ravana.]

3.53.3

न व्यपत्रपसे नीच कर्मणा अनेन रावण |
ज्ञात्वा विरहिताम् यो माम् चोरयित्वा पलायसे ॥

"You knave Ravana, you are taking flight on thieving me after prowling about my loneliness, such as you are, are you not ashamed in the least for this subterfuge.

niica raavaNa = knave, Ravana; GYaatvaa = on knowing; vi rahitaam = without, someone - my aloneness; yaH = you who are; maam corayitvaa palaayase = me, on thieving, you took to flight; anena karmaNaa = by this, act [subterfuge]; na vyapatrapase [vi apa tarpase] = not, [very, lowly, ashamed] = are you not ashamed in the least.

3.53.4

त्वया एव नूनम् दुष्टात्मन् भीरुणा हर्तुम् इच्छता |
मम अपवाहितो भर्ता मृग रूपेण मायया ॥

"You black-hearted fiend, for sure, you alone sidelined my husband in a trickish guise of Golden Deer wishful to abduct me as you are a coward.

duSTa aatman = oh, black, hearted [fiend]; hartum icChataa = to abduct, wishful; bhiiruNaa = by coward; tvayaa eva = by you, alone; mama bhartaa = my, husband; maayayaa mR^iga ruupeNa = by trickery, in a Golden-Deer's, guise; apa vaahitaH = to side, lined - led away from hermitage; nuunam = for sure.

3.53.5

यो हि माम् उद्यतः त्रातुम् सो अपि अयम् विनिपातितः |
गृध्र राजः पुराणो असौ श्वशुरस्य सखा मम ॥

"Which king of eagles battled against you to bail me out, an old friend of my father-in-law, such as he is he is also felled, indeed.

yaH gR^idhra raajaH = which, eagle, king; maam traatum = me, to bail [me] out; udyataH = battled against; mama shvashurasya puraaNaH sakhaa = my, father-in-law's, old, friend; saH ayam = such as he is; asau api = him, also [even he is]; vi ni paatitaH hi = verily, down, felled, indeed.

Annex: 'You have felled an old and withered eagle after a long-drawn battle... then, how long can you battle that Raghava? Does this felling of an age-old eagle adds any feather to your crown?'

3.53.6

परमम् खलु ते वीर्यम् दृश्यते राक्षसाधम |
विश्राव्य नामधेयम् हि युद्धे न अस्मि जिता त्वया ॥

"Ah, truly what an audacious audacity is shown by you... you basely demon... by ear-shattering your great name saying that 'I am Ravana...' I am conquered in a combat - Really?

raakSasa adhama = you demon, basely; te viiryam = your, audacity; paramam dR^ishyate khalu = audacious, appearing [shown by you,] truly; naamadheyam vishraavya = [your great] name, making to listen [earbashing, ear-shattering,]; tvayaa yuddhe na jitaa asmi hi = by you, in combat, not, conquered, I am, really; [or, yuddhena asmi jitaa tvayaa hi = by combating, I am, conquered, by you - Really? Or, yuddhe naamadheyam vishraavya = in combat, you name, on announcing.]

ओर्

"Am I conquered by you in a combat between my husband and you, wherein you on announcing your name to my husband and truly showing your audacious audacity defeated my husband, and thus triumphing over me - or what? Tell me, you mousy demon...

ओर्

"Unable to conquer my husband in a combat, but able to earbash your name to a lonely woman and abducting her, will this tantamount to your apparently audacious audacity? Thus, I am not really triumphed over by a lowly demon like you...

3.53.7

ईदृशम् गर्हितम् कर्म कथम् कृत्वा न लज्जसे |
स्त्रियाः च हरणम् नीच रहिते च परस्य च ॥

"A woman, that too a lonely one, that too the other man's wife, that too an abduction, but not winning or wooing her... you knave, on your undertaking such a kind of deplorable deed, how unashamed are you?

niica = you knave; rahite = lonely; parasya ca = other [man's,] also [that too]; striyaaH ca = woman, also; haraNam ca = abduction, also [that too]; iidR^isham garhitam karma = this kind of, deplorable, deed; kR^itvaa = on doing [undertaking]; katham na lajjase = how, not, ashamed you are.

Annex: 'Will not the other males deplore you for your unmasculine female stealing, for this kind of undertaking is unobserved even in animal world?'

3.53.8

कथयिष्यन्ति लोकेषु पुरुषाः कर्म कुत्सितम् |
सुनृशंसम् अधर्मिष्ठम् तव शौण्डीर्य मानिनः ॥

"A self-glorifier as you are, this highly inhuman, iniquitous, imputable deed of yours will be recounted by all men in all worlds.

shauNDiirya maaninaH = glorious, self-admirer [self-glorification, or self-vain-glorification] tava = of yours; su nR^ishamsam = highly, inhuman; a dharmiSTham = not, equitable [iniquitous]; kutsitam = reprovable [imputable]; karma = deed; lokeSu puruSaaH kathayiSyanti = in world, men, wish to recount.

Annex: 'For this is an unmanly action of yours, all the manly men wish to recount this as a fabulously fabled account, in dissent, for exemplification of their manliness and also to retroject your self-vainglory...'

3.53.9

धिक् ते शौर्यम् च सत्त्वम् च यत् त्वया कथितम् तदा |
कुल आक्रोशकरम् लोके धिक् ते चारित्रम् ईदृशम् ॥

"Damn with what you have said then about your might and mettle... damn with this kind of your demeanour which is lamentable to whole of your clan in this world.

yat = what; tvayaa tadaa kathitam = by you, then, said; te shauryam = of your, might; sattvam ca = mettle, also; dhik = be damned; loke = in world; kula aakrosha karam = to [whole of the] clan, lamentable; te iidR^isham caaritram = your, this kind of, demeanour; dhik = be damned.

Annex: 'You were boastful of your triumphs and victories at the time of captivating me, damn with them... since there is not an iota of gallantry in thieving me, a lonely one in the thick of the forests... and this misdemeanour of yours which not only ruins you but becomes a lamentable affair to whole of your clan, while being burnt in the infernos of Raghava's arrows...'

3.53.10

किम् शक्यम् कर्तुम् एवम् हि यत् जवेन एव धावसि |
मुहूर्तम् अपि तिष्ठस्व न जीवन् प्रतियास्यसि ॥

"What can be done possibly... why because you are fleeing very speedily in this way... wait for a moment to ascertain whether you can go back in aliveness...

kim kartum shakyam = what, to do, possible - what can be done possibly; yat = why because; evam javena eva dhaavasi = this way, speedily, thus, you are fleeing; muhuurtam api tiSThasva = for moment, even, stay [wait, to ascertain]; jiivan na prati yaasyasi = in aliveness, not [whether,] back, you can go; hi = indeed.

Annex: 'You are fleeing as though death is haunting you... death is at your behind... wait, wait and stay... it will approach you speedily... when death nears you, let us watchfully ascertain whose is glory or whose is vainglory... between your Death similar Raghava and deadened you...'

3.53.11

न हि चक्षुः पथम् प्राप्य तयोः पार्थिव पुत्रयोः |
स सैन्यो अपि समर्थः त्वम् मुहूर्तम् अपि जीवितुम् ॥

"On your coming into the line of sight of those two princes, even if you are with whole of your military, you will be incapacitated to live on, indeed even for a moment...

tayoH paarthiva putrayoH = two of their, of king's, sons [princes Rama, Lakshmana]; cakSuH patham praapya = eyesight, way [line,] on getting [coming into]; tvam sa sainyaH api = you, along with, military, even; muhuurtam api jiivitum na samarthaH hi = moment, even, to live on, not, capacitated you are, indeed.

3.53.12

न त्वम् तयोः शर स्पर्शम् सोढुम् शक्तः कथंचन |
वने प्रज्वलितस्य इव स्पर्शम् अग्नेः विहंगमः ॥

"Anywise it will be incapable of you to endure the touch of their arrows, as with a bird that cannot endure the overly flaring up wildfire in a forest.

vane pra jvalitasya agneH = in forest, overly, flaring up, of wildfire; sparsham vihan gamaH iva = touch, sky, flyer [bird,] as with; tvam tayoH shara sparsham = you, their, arrows, touch; soDhum kathancana na shaktaH = to endure, in anywise, not, capable.

Annex: 'After all, birds flee by the very touch of fiery air of forest fire even it is burning distantly... thus, where is the question of your tolerating those infernos, called my husband's arrows, shot from long, long a distance... and whereby you can stop them from hitting you, or with what you can retaliate them...'

3.53.13

साधु कृत्वा आत्मनः पथ्यम् साधु माम् मुंच रावण |
मत् प्रधर्षण रुष्टो हि भ्रात्रा सह पतिः मम ॥विधास्यति विनाशाय त्वम् माम् यदि न मुंचसि |

"Oh, Ravana, positively contemplate in your soul and politely release me... and if you do not release me, indeed by the rancour of insulting me, my husband along with his brother devises your doom... [3-53-13, 14a]

13, 14a. raavaNa = oh, Ravana; saadhu aatmanaH pathyam kR^itvaa = positively, in your soul, behove, on making [contemplate]; maam saadhu munca = me, politely, release; tvam maam na muncasi yadi = you, me, not, releases, if; mat pradharSaNa ruSTaH hi = of my, by insulting, by rancour, indeed; mama patiH = my, husband; bhraatraa saha = [his] brother, along with; [te = you]; vinaashaaya vidhaasyati = [of your] doom, devises.

All women, without exception, have a weapon called prathama kopam 'a preambular fury...' it is exactly not 'fury' but a sort of bewilderment and insultment meted out by their indignation. Seetha spewed out a stomachful of ire. Pausing a while, she now started to sermonise this demon with hita bodha 'moral teaching...' thinking in 'his' shoes and foreseeing 'his' annihilation. What and why does he care? And how does she bother for his well-being? These questions have their answers in mythology.

3.53.14

येन त्वम् व्यवसायेन बलात् माम् हर्तुम् इच्छसि ॥व्यवसायः तु ते नीच भविष्यति निरर्थकः |

"You rogue! By which endeavour you are desirous of thieving me under duress, that endeavour of yours behoves absurd. [3-53-14b, 15a]

14b, 15a. niica = you rogue; tvam = you; yena vyavasaayena = by which, endeavour; maam balaat hartum icChasi = me, under duress, to thieve, desirous of; te = of yours; [sah = that]; vyavasaayaH tu = endeavour, on its part; nir arthakaH = less of, meaning [meaningless, absurd]; bhaviSyati = it results as.

Seetha's wording should have been 'for lovemaking with me...' instead of 'endeavour' but as an urbane lady, she used a + graamya pada prayoga, 'urbane' language rather than the graamya bhaaSa 'boorish wording.' Her calculated and cultured talking indicates her staunchness in her 'husband-devoutness...'

3.53.15

न हि अहम् तम् अपश्यन्ती भर्तारम् विबुध उपमम् ॥उत्सहे शत्रु वशगा प्राणान् धारयितुम् चिरम् |

"Though I am in aliveness now, but on my going under the control of an enemy and on unseeing godlike husband of mine I am indeed unenthused to bear up my lives for a long.

15b, 16a. aham = I will; vibudha upamam bhartaaram = god, in simile, at husband; tam a pashyantii = him [Rama,] by not, seeing; shatru vashagaa = enemy's, going under control of; ciram = for a long; praaNaan dhaarayitum = lives, to bear up; na utsahe hi = not, I enthuse, indeed.

Again she may recount her list of 'suicide programs' as related to Lakshmana after this dialogue. She prefers to use whatever means to end her life, rather than to surrender to immorality. To indicate this 'character's mood' paatra aucityam  of Seetha, all her opinions about 'somebody's possessing her' were listed when Lakshmana was hastened after Rama, though at the cost of Lakshmana's steadfastness in his duty.

3.53.16

न नूनम् च आत्मनः श्रेयः पथ्यम् वा समवेक्षसे ॥मृत्यु काले यथा मर्त्यो विपरीतानि सेवते |

"Definitely and completely unanticipated in your heart are either that which is worthwhile or that which is beneficial to you, as mortals undertake a quirkily behaviour at the time of their death...

16b, 17a. martyaH mR^ityu kaale = mortals, at death, time; yathaa vipariitaani sevate = as, too much [noxious, non-recuperative foodstuffs, or, quirkily behaviour,] enjoys [undertakes]; aatmanaH = in your heart; pathyam ca = nontoxic [worthwhile,] either; shreyaH vaa = beneficial, or; nuunam na sam avekSase = definitely, not, completely, you anticipate.

ओर्

"At the time of their death mortals wish to enjoy noxious and non-recuperative foods, thus definitely and completely unanticipated in your heart are either nontoxic or beneficial nourishments for your well-being. [3-53-16b, 17a]

Annex: 'Bechanced is your death-time hence you behave eccentrically and as a dying person wants to feast on with disagreeable foods, you also would like to consume a lethal poison, that is me, and on your death Yama, the Terminator, is ready to offer you a sumptuous feast with hellish edibles...'

3.53.17

मुमूर्षूणाम् तु सर्वेषाम् यत् पथ्यम् तत् न रोचते ॥पश्यामि इव हि कण्ठे त्वाम् काल पाश अवपाशितम् |

"But which is recuperative that is unpalatable to all of the death-rattlers, and indeed, I behold you as one around whose throat the noose of Time is looped. [3-53-17b, 18a]

17b, 18a. mumuurSuuNaam tu sarveSaam = mortals about to die [death-rattlers,] but, to all of them; yat pathyam tat na rocate = which, is recuperative, that, not, interested [unpalatable]; tvaam = you; kaNThe = at throat; kaala paasha ava paashitam iva = Time's, loop; around, looped, as if; pashyaami hi = I behold, indeed.

3.53.18

यथा च अस्मिन् भय स्थाने न बिभेषि दशानन ॥व्यक्तम् हिरण्मयान् हि त्वम् संपश्यसि मही रुहान् |

"As you are dauntless in this daunting situation as for yourself, oh, Decahedral demon, indeed it is clear that you are clearly fantasising the ill-omened golden trees all around. [3-53-18b, 19a]

18b, 19a. dashaanana = oh, Decahedral demon; tvam = you; asmin bhaya sthaane = in this, daunting, place [situation]; yathaa na bibheSi = as to how, not, fearing; thereby; hiraNmayaan mahii ruhaan = golden, earth, sprouted [trees]; sam pashyasi = clearly, seeing [fantasising]; vyaktam hi = clear, indeed.

3.53.19

नदीम् वैतरणीम् घोराम् रुधिर ओघ विवाहिनीम् ॥खड्ग पत्र वनम् चैव भीमम् पश्यसि रावण |

"Oh, Ravana, you will see the ghastly River Vaitarani which will be tumultuously streaming with blood streams, also thus you will see the grisly sword-leaved-forests in hell. [3-53-19b, 20a]

19b, 20a. raavaNa = oh, Ravana; rudhira ogha vi vaahiniim = blood, streams, verily [tumultuously,] streaming; ghoraam vaitaraNiim nadiim = ghastly, Vaitarani, river; bhiimam khaDga patra vanam caiva = grisly, swords, leaved, forest, also thus; pashyasi you will see.

3.53.20

तप्त कांचन पुष्पाम् च वैदूर्य प्रवर च्छदाम् ॥द्रक्ष्यसे शाल्मलीम् तीक्ष्णाम् आयसैः कण्टकैः चिताम् |

"You will see silk-cotton trees flowered with molten gold, shrouded with lapis gemlike melting leaves, and enshrouded with sharp irony thorns in hell. [3-53-20b, 21a]

20b, 21a. tapta kaancana [tapta] puSpaam ca = molten, gold, [melting] flowered, also; [tapta] vaiduurya pravara cChadaam = [melting] lapis gemlike, best, shrouded [by lapis like leaves]; aayasaiH kaNTakaiH citaam = with iron, thorns, encrusted; tiikSNaam shaalmaliim = sharp, silk-cotton tress; drakSyase = you will see.

Annex: Then Ravana may retort her by saying 'if such a condition comes, it comes after my death... but while living I will enjoy you and your company...' for this 'as on date enjoyment' of Ravana, she is repudiating him with her next statement... 'you have already quaffed off a venom, called Seetha... dwindled is your lifetime...'

This is a kind of punishment in a section called asi patra vana 'sword-leaved-forest...' in the Hell of Yama, namely naraka. The sinners are asked to hug a silk-cotton tree like wooden structure with golden leaves and sappharine flowers and irony thorns, where all these items will be sweltering the sinners besides pinching and piercing with thorns. This punishment is aimed at those who abduct, molest, or rape the other man's wife.

3.53.21

न हि त्वम् ईदृशम् कृत्वा तस्य अलीकम् महात्मनः ॥धारितुम् शक्स्यसि चिरम् विषम् पीत्वा इव निर्घृणः |

"Oh, unmerciful one, on doing this kind of misdeed to that noble-souled Rama you are incapable to bear up life for a long time like the one who quaffed venom. [3-53-21b, 22a]

21b, 22a. nir ghR^iNaH = oh, not, merciful one; tvam = you; mahaatmanaH tasya = to that noble souled, to him - Rama; iidR^isham aliikam kR^itvaa = this kind of, misdeed, on doing; viSam piitvaa iva = venom, drunk, like; ciram dhaaritum na shaksyasi hi = for a long, to bear up [to live,] not, capable of, indeed.

Then Ravana may say 'nonsense, these venoms, poisons, toxins... all these things can do nothing to me as I am immortalised, I take you off to a distant place, come what may...' for that Seetha is saying that 'the lasso of the Time is very long, but its noose is just throat sized and that noose is already noosed around your throat, called arm-length-sized arrow of Rama, already shot from his bowstring, called sting-like Seetha, as I am his and only his... as such, inescapable you are, anywhere you go...'

3.53.22

बद्धः त्वम् काल पाशेन दुर्निवारेण रावण ॥क्व गतो लप्स्यसे शर्म भर्तुः मम महात्मनः |

"You are bound by the unpreventable lasso of the Time, oh, Ravana, on going where you will get complacency from that uncompromising husband of mine? [3-53-22b, 23a]

22b, 23a. raavaNa = Ravana; tvam = you; dur nivaareNa = not, preventable; kaala paashena baddhaH = by Time's, lasso, bound; mama bhartuH mahaa-aatmanaH = my, husband, from strong-willed one [uncompromising] Rama; kva gataH = to where, on going; lapsyase sharma = you get, complacency.

Ravana may say: 'is it? What is the proof of his mettle basing on which you sermonise me?' For this, her reply is in the next verse.

3.53.23

निमेष अन्तर मात्रेण विना भ्रातरम् आहवे ॥राक्षसा निहता येन सहस्राणि चतुर्दश |
कथम् स राघवो वीरः सर्व अस्त्र कुशलो बली ॥न त्वाम् हन्यात् शरैः तीक्ष्णैः इष्ट भार्या अपहारिणम् |

"By whom fourteen thousand demons are killed in war just within a minute, single-handedly without any help from his brother, how then that brave and mighty Raghava, an expert in all kinds of missiles, will not eliminate you, the stealer of his chosen wife, with his mordant arrows?" Thus Seetha poured forth her ire at Ravana. [3-53-23b, 24, 25a]

23b, 24, 25a. yena = by whom; aahave = in combat; bhraataram vinaa = brother, without [brother's help]; nimeSa antara maatreNa = a minute within, just in; caturdasha sahasraaNi = fourteen thousand; raakSasaa nihataa = demons, killed; viiraH = brave one; sarva astra kushalaH = in all kinds of, missiles, expert; balii = mighty one; saH raaghavaH = he, that Raghava; iSTa bhaaryaa apahaariNam = chosen, wife's, with the stealer; tvaam = you; tiikSNaiH sharaiH = with mordant, arrows; katham na hanyaat = how, not, kills.

3.53.25

एतत् च अन्यत् च परुषम् वैदेही रावण अंक गा |
भय शोक समाविष्टा करुणम् विललाप ह ॥

On saying this much and other exacting words, Vaidehi who has gone onto the flank of Ravana, indeed lamented lamentably as her dismay is coalesced with her distress. [3-53-25b, c]

25b, c. raavaNa anka gaa = on Ravana's, flank, [who] has gone; vaidehii = Vaidehi; bhaya shoka samaaviSTaa = dismay, distress, coalesced with; etat ca anyat ca paruSam = this much, also, other, also, sharp [saying exacting words]; karuNam vilalaapa ha = lamentably, lamented, indeed.

3.53.26

तथा भृश आर्ताम् बहु चैव भाषिणीम्
विललाप पूर्वम् करुणम् च भामिनीम् |
जहार पापः तरुणीम् विवेष्टतीम्
नृपात्मजाम् आगत गात्र वेपथुम् ॥

She who is highly agonised and weeping before talking, a ranter who ranted much, a resentful lady who has come of age, and a pitiable whirler in the hands of demon whose whirligig has transformed into spasmodic jerking of her body for deliverance from that sinner, and in that way that sinner stole that princess Seetha.

tathaa = in that way; bhR^isha aartaam = highly, agonised; vilalaapa puurvam = lamenting, prioritised - weeping prior to talking; caiva bhaaSiNiim = in muchness, talking [a ranter]; taruNiim = come of age; karuNam ca = pitiably, also; bahu vi veSTatiim = verily whirler [in anguish]; nR^ipa aatmajaam = king's, daughter; aagata gaatra vepathum = bechanced, bodily, spasmodic jerking; bhaaminiim = resentful lady; paapaH = sinner; jahaara = stole.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे त्रि पंचाशः सर्गः

3.54.1

ह्रियमाणा तु वैदेही कंचित् नाथम् अपश्यती |
ददर्श गिरि शृंगस्थान् पंच वानर पुंगवान् ॥

Vaidehi has not seen any rescuer while she is abducted, but she has seen five prominent vanara-s staying on a mountaintop.

hriyamaaNaa vaidehii = being abducted, Vaidehi; naatham = a rescuer; kamcit a pashyatii = none, not, seen; giri shR^ingasthaan = mountain, on top staying; panca vaanara pungavaan = five, Vanara, prominent ones [Sugreeva, Hanuma et al]; dadarsha = she saw.

3.54.2

तेषाम् मध्ये विशालाक्षी कौशेयम् कनक प्रभम् |
उत्तरीयम् वरारोहा शुभानि आभरणानि च ॥मुमोच यदि रामाय शंसेयुः इति भामिनी |

That broad-eyed and curvaceous lady with resentment Seetha, inwrapping her auspicious ornaments in the upper-fringe of her sari, dropped in the midmost of those five Vanara-s with a thinking that 'these creatures may perhaps indicate them to Rama.' [3-54-2, 3a]

2, 3a. vishaalaakSii = broad-eyed one; varaarohaa = curvaceous lady; bhaaminii = lady with resentment; kanaka prabham kausheyam uttariiyam = golden, in hue, silk sari, upper cloth; shubhaani aabharaNaani ca = auspicious, ornaments, also; raamaaya = to Rama; shamseyuH yadi = they indicate, if [they may]; iti = thus [on thinking]; teSaam madhye mumoca = their, amid, released - dropped.

Some say that Seetha shore her upper cloth and bundled the ornaments while some others say that whole of the upper cloth was dropped. The Indian sari worn by those women of yore was in a different fashion, where they wore sari like the present day dhoti with pleated back stuffing like men, but they also used an upper cloth enough to cover their busts. A three-piece dress is a must, either to man or a woman in Indian style. It comprises of a loincloth dhoti or sari, and a shirt-like or a jacket-like bust cover, and an upper-cloth to hang on the shoulder to men or to muffle the bust for women. So some say the whole of upper cloth of Seetha is dropped bundled with ornaments.

3.54.3

वस्त्रम् उत्सृज्य तन् मध्ये विनिक्षिप्तम् स भूषणम् ॥संभ्रमात् तु दशग्रीवः तत् कर्म न च बुद्ध्वान् |

On his part that Decahedron Ravana has not noticed her action in whipping up her silky upper-cloth and ornaments, their bundling and stowing away at five vanara-s, owing to his own hurry.

3b, 4a. saha bhuuSaNam vastram = along with, ornaments, upper cloth; utsR^ijya = up, whipping; tan madhye = those [five vanara-s,] amongst; vi nikSiptam = which is verily [carefully,] stowed away - that bundle; saH dashagriivaH tu = he, Decahedron, on his part; sambhramaat = owing to his hurry; tat karma na buddhvaan = that, deed, not, noticed [unbothered.]

Ravana is in his own hurry because Rama may have heard the wailing of Seetha and thus may be chasing him, or will chase his shortly. He bothers like this until he crosses the ocean and enters his city-state Lanka. There he is absolutely secured. Until such time his 'mousy thievishness' haunts him. But Seetha is on his flank and under his arm, her trunk turned against his. Then she shortly saw the oddish Vanara-s, who look unlike ordinary monkeys, but with some presumably pro-human and non-demonic features, yet monkeyish with some regality, and then she quickly plucked off her ornaments and upcast her upper-cloth, and hastily but carefully, bundled her jewellery and downcast that bundle at them.

These ornaments are said to be one nosering, one earring, one bracelet, one biceps-let, one anklet with tinkling bells - all from her right side - because showing ornaments/items worn on left-side to husband is held improper. The anklet that has fallen from her leg on earth, in earlier chapters, is from her left leg.

3.54.4

पिंगाक्षाः ताम् विशालाक्षीम् नेत्रैः अनिमिषैः इव ॥विक्रोशन्तीम् तदा सीताम् ददृशुः वानर ऋषभाः |

Those ochreish-eyed best Vanara-s with their unwinking eyes have observed the broad-eyed Seetha, who at that time is verily wailing. [3-54-4b, 5a]

4b, 5a. pinga akSaaH = ochreish, eyed ones; vaanara R^iSabhaaH = Vanara, bullish [best] ones; vishaala akSiim = at broad, eyed [Seetha]; tadaa = then; vi kroshantiim = verily, wailing; taam siitaam = at her, at Seetha; a nimiSaiH iva = not, winking, like; netraiH = with eyes; dadR^ishuH = they observed.

The 'wink-less-ness' is the property of celestials, thus the vanara-s saw with wink-less eyes with their wide-eyed amazement. Here the Vanara-s are said to be bulishly impetuous beings and if so, could they not have averted or countered Ravana - will be the question. It is a regular scene for them to see this skywalker demon to carry off such goddess like ladies and they have seen many women thus carried off. But this particular one is appearing to be somewhat different, more over she is repeatedly calling for some 'Rama...' and she is wriggling in that demon's capture. They know this demon to be Ravana and they even know of the alliance of Ravana with Vali. If these handfuls of vanara-s dare Ravana, they die at the hands of Ravana instead at the hand of Vali. Hence, they remained silent spectators to save themselves. This is why Sugreeva did not indicate the way Seetha in which was abducted by 'some' demon, to Rama, in Kishkindha, when they firstly met.

3.54.5

स च पंपाम् अतिक्रम्य लंकाम् अभिमुखः पुरीम् ॥जगाम रुदतीम् गृह्य मैथिलीम् राक्षस ईश्वरः |

The chief of demons Ravana captivating Maithili, who is still wailing, has crossed the Pampa region down underneath and advanced facing the City of Lanka. [3-54-5b, 6a]

5b, 6a. saH raakSasa iishvaraH = he, demons, chief; pampaam atikramya = Pampa [area,] on going across; lankaam puriim abhimukhaH = to Lanka, city, facing towards; rudatiim maithiliim gR^ihya = bewailing, Maithili, taking [captivating]; jagaama = advanced.

So far Ravana's travel is proceeding with his looking backward, sideward, and frontward, expecting any attack from anywhere, as this Dandaka or Janasthaana are his frontiers for operation but not the areas of his stronghold. And when once these areas are crossed reaching Pampa, there is no more self-confessed fear.

3.54.6

ताम् जहार सुसंहृष्टो रावणो मृत्युम् आत्मनः ॥उत्संगेन एव भुजगीम् तीक्ष्ण दंष्ट्राम् महाविषाम् |

Ravana is jubilantly happy in stealing his own death alias Seetha, as one would carry a stingingly fanged and lethally venomous she-snake in his own lap. [3-54-6b, 7a]

6b, 7a. raavaNaH = Ravana is; su sam hR^iSTaH = very, highly, happily; aatmanaH mR^ityum = for himself, death; taam = her; tiikSNa danSTraam mahaa viSaam = of stinging, fanged, lethally, venomous; bhujagiim iva = she-snake, as with; utsangena eva = by lap, thus; jahaara = stole.

3.54.7

वनानि सरितः शैलान् सरांसि च विहायसा ॥स क्षिप्रम् समतीयाय शरः चापात् इव च्युतः |

He bolted out in skyway up above the woodlands, waterways, pools, and mountains at the double, as with an arrow bolting from a bow. [3-4-7b, 8a]

7b, 8a. saH = he; caapaat cyutaH sharaH iva = from bow, bolting, arrow, as with; kSipram = at the double; vanaani saritaH shailaan saraamsi ca = woodlands, waterways, mounts, pools, also; vihaayasaa = by skyway; sam atiiyaaya = well crossed over - bolted out.

3.54.8

तिमि नक्र निकेतम् तु वरुण आलयम् अक्षयम् ॥सरिताम् शरणम् गत्वा समतीयाय सागरम् |

On reaching the ocean, a housing for sharks, alligators, a home of Rain-god, a never-draining deep and an ultimate course of the rivers, he hastily crossed it over. [3-54-8b, 9a]

8b, 9a. timi nakra niketam = sharks, alligators, housing of; varuNa aalayam = Rain-god's, home; a kSayam = never, decreasing - never-draining - ocean; saritaam sharaNam = for rivers, [ultimate] course; saagaram = ocean; gatvaa = on reaching; sam atiiyaaya = well [hastily] crossed over.

3.54.9

संभ्रमात् परिवृत्त ऊर्मी रुद्ध मीन महोरगः ॥वैदेह्याम् ह्रियमाणायाम् बभूव वरुण आलयः |

That ocean being the abode of Rain-god is highly flustered when Vaidehi is being abducted over it, and its waves became topsy-turvy and its fishes and great marine-reptiles remained shilly-shally. [3-54-9b, 10a]

9b, 10a. vaidehyaam hriyamaaNaayaam = of Vaidehi, being abducted; varuNa aalayaH = Rain-god's, abode [ocean]; sambhramaat = by high flustering; parivR^itta uurmii = topsy-turvy, waves; ruddha mina mahaa uragaH = deterred [stopped hesitantly, shilly-shally] fishes, great, [water] snakes [marine reptiles]; babhuuva = became.

3.54.10

अन्तरिक्ष गता वाचः ससृजुः चारणाः तदा ॥एतत् अन्तो दशग्रीव इति सिद्धाः तदा अब्रुवन् |

Then the siddha-s and caarana-s available in airspace averred saying, "this alone is the end of Decahedron Ravana." [3-54-10b, 11a]

10b, 11a. tadaa = then; antarikSa gataa caaraNaaH = airspace, gone in [available,] caarana-s; dashagriiva etat antaH = Decahedron, this, as end - he ends with this; iti = thus; vaacaH sasR^ijuH = words, released [averred]; tadaa = likewise; siddhaaH abruvan = siddha-s, said.

3.54.11

स तु सीताम् विचेष्टन्तीम् अंकेन आदाय रावणः ॥प्रविवेश पुरीम् लन्काम् रूपिणीम् मृत्युम् आत्मनः |

Ravana entered the city of Lanka transporting Seetha, while she wriggling in his flank, who appeared like the personified death of Ravana wriggling its way into his Lanka. [3-54-11b, 12a]

11b, 12a. saH raavaNaH = he, Ravana; aatmanaH = for himself - Ravana's; ruupiNiim mR^ityum = by persona [in propria persona,] death - a personified death; vi ceSTantiim = who is verily, wriggling; such; siitaam ankena aadaaya = Seetha, on flank, taking; lankaam puriim pravivesha = Lanka, city, he entered.

3.54.12

सः अभिगम्य पुरीम् लंकाम् सुविभक्त महापथाम् ॥संरूढ कक्ष्या बहुलम् स्वम् अंतः पुरम् आविशत् |

On going towards the city Lanka that has well-symmetrized roadways, then he entered his own palace-chambers which is with very many doors and chambers thronging with crowds.

12b, 13a. saH = he; su vi bhakta = neatly, separately, divided, [well-symmetrized]; mahaa pathaam = wide, roadways - having; lankaam puriim = to Lanka, city; abhi gamya = towards, on going; sam ruuDha = well, thronged; kakSyaa bahulam = doors [houses / chambers,] many - having; svam antaH puram aavishat = his own, palace, chambers, entered.

ओर्

On going towards the city Lanka that has well-symmetrized roadways, he then entered his own palace chambers in which royal servants are thronging at many doorways as that palace has very many chambers. [3-54-12b, 13a]

3.54.13

तत्र ताम् असित अपांगाम् शोक मोह परायणाम् ॥निदधे रावणः सीताम् मयो मायाम् इव आसुरीम् |

Ravana placed down Seetha whose eyelashes are blackish and who is deep in bewilderment caused by whimpering, therein his palace chambers, as demon Maya once kept his lady-love, a nymphet called Hema, in a demonic Black Hole.

13b, 14a. raavaNaH = Ravana; asita apaangaam = one with blackish, eyelashes; shoka moha paraayaNaam = by whimpering, bewildered, deep in; taam siitaam = her, Seetha; mayaH = Maya, the demon; aasuriim maayaam iva = demonic, maya, as with [guhaam iti sheSaH = black hole, thus ellipted]; [or, maayaam iva striyam = Maya, as with, a lady-love]; tatra nidadhe = therein, he placed her down.

ओर्

Ravana placed down Seetha whose eyelashes are blackish and who is deep in bewilderment caused by whimpering, therein his palace chambers, as demon Maya kept his demonic power in a Black Hole.

ओर्

Ravana placed down Seetha whose eyelashes are blackish and who is deep in bewilderment caused by whimpering, therein his palace chambers, as demon Maya had once kept al his demonic scriptures duly usurping them from his own mentor, namely Shukracaarya, at an unknown illusory place. [3-54-13b, 14a]

This verse has some divergences from the viewpoints of commentators. Govindaraja's text uses maayaam iva striyam while Tilaka uses mayaH maayaam iva aasuriim thereby the word 'aasurriim...' suggests that Ravana brought a maayaa siita 'an illusory Seetha...' instead of original Seetha, which original Seetha is said to have been in safe keeping of Ritual-fire until the elimination of Ravana, and comes out of the same Ritual-fire after the elimination of Ravana. A very big controversy surrounds this statement and whole of the auxiliary Ramayana-s are brought in, along with puraaNa-s, which substantiate this riddler, maayaa siita.

As it is, we do not find that much debatable aspect in Valmiki Ramayana, if the statement that 'Ravana placed Seetha in an unapproachable Black Hole like Lanka, as Maya once placed Hema in an unapproachable underground Black Hole...' is taken up. This episode of demon Maya-Hema occurs in Kishkindha, Ch. 51, which may please be referred. Then it suffices to satisfy the verbiage of aasuriim, when the analogy of 1] Lanka of Ravana and R^iksha bila, 'Black Hole' of Maya, both being the constructions of artifice, and again between 2] Maya, the demon and Ravana, the demon, [that too, the eliminable demons,] 3] nymphet Hema and nymphal Seetha, [the causative factors for elimination,] and the actual eliminators Indra and Rama, is taken into consideration.

The eyes of Seetha are said to be blackish at their ends. This is not mascara or something like a makeup article. The eyelashes are longish like those of celestials, so as to give a blackish orb around her eyeball and because she is now ceaselessly shedding tears, these eyelashes are tear-wet and slanted edge-ward to give a blackish shade at the end of her eyes.

3.54.14

अब्रवीत् च दशग्रीवः पिशाचीः घोर दर्शनाः ॥यथा न एनाम् पुमान् स्त्री वा सीताम् पश्यति असम्मतः |

That Decahedron Ravana also instructed the bogey-sightly bogeywomen, "your watch and ward shall be in such a way that neither a female nor a male can see Seetha impermissibly." [3-54-14b, 15a]

14b, 15a. dashagriivaH = Decahedron; ghora darshanaaH pishaaciiH = bogie, for sight, to bogeywomen; abraviit ca = spoke [instructed,] also; a sammataH = not, permitted; pumaan strii vaa = male, female, either; enaam siitaam = at her, Seetha; yathaa na pashyati = as to how, not, sees; [tathaa bhaviSyatha = thus, you shall conduct - your watch and ward shall be.]

3.54.15

मुक्ता मणि सुवर्णानि वस्त्राणि आभरणानि च ॥यत् यत् इच्छेत् तत् एव अस्या देयम् मत् च्छंदतो यथा |

"Whatever she wishes to have, gold, jewels, pearls, apparels or adornments, they all be given to her as you would give me according to my whimsies. [3-54-15b, 16a]

15b, 16a. muktaa maNi suvarNaani = pearls, jewels, gold; vastraaNi aabharaNaani ca = apparels, adornments, also; yat yat icChet = which, which, she wishes; tat eva = they all, thus; asyaaH = to her; mat cChandataH yathaa = to me, as per my whims, as with - as you give to me as per my wish; deyam = be given.

3.54.16

या च वक्ष्यति वैदेहीम् वचनम् किंचित् अप्रियम् ॥अज्ञानात् यदि वा ज्ञानान् न तस्या जीवितम् प्रियम् |

"Whosoever speaks unpleasant words to Vaidehi in the least, either unknowingly or knowingly, her life becomes unpleasant for herself." Thus Ravana ordered the chamber-demonesses. [3-54-16b, 17a]

16b, 17a. yaa ca = she who, also - whoever; a GYaanaat = not, knowingly; yadi vaa = else, or; GYaanaat = knowingly; vaidehiim = to Vaidehi; kimcit = in the least; a priyam = not, pleasant; vacanam vakSyati = words, if speaks; tasyaaH jiivitam na priyam = her, life, not, to be pleasant.

3.54.17

तथा उक्त्वा राक्षसीः ताः तु राक्षसेन्द्रः प्रतापवान् ॥निष्क्रम्य अन्तः पुरात् तस्मात् किम् कृत्यम् इति चिंतयन् |
ददर्श अष्टौ महावीर्यान् राक्षसान् पिशित अशनान् ॥

On speaking to those demonesses thus that chief of demons exited from that palace chamber, and giving a thought to what is to be done in sequel, then he gave audience to eight highly vigorous demons, the feasters on raw-flesh. [3-54-17b, 18]

17b, 18. prataapavaan = valorous one; raakSasa indraH = demon's, chief; taaH raakSasiiH = to those. to demonesses; tathaa uktvaa = thus, on speaking; tu = on his part; tasmaat antaH puraat niSkramya = from that, palace, chambers, on exiting; kim kR^ityam = what, to do [next]; iti cintayan = thus, thinking; mahaa viiryaan = highly, vigorous ones; pishita ashanaan = raw-flesh, feasters of; aSTau raakSasaan dadarsha = eight, demons, he saw - gave audience.

3.54.19

स तान् दृष्ट्वा महावीर्यो वर दानेन मोहितः |
उवाच तान् इदम् वाक्यम् प्रशस्य बल वीर्यतः ॥

He who is egocentric by the boon awarded by Brahma for his invincibleness, that Ravana on giving an audience to those eight demons spoke this sentence to them praiseful of their might and valour.

mahaa viiryaH = great-mighty [Ravana]; vara daanena mohitaH = boon, awarded, beguiled by [egocentric by the boon once accorded to him]; saH = he, Ravana; bala viiryataH = by [their] might, valour [of eight demons]; prashasya = praising them; taan = them; dR^iSTvaa = on seeing [on giving an audience]; taan idam vaakyam uvaaca = to them, this, sentence, spoke.

3.54.20

नाना प्रहरणाः क्षिप्रम् इतो गच्छत सत्वराः |
जनस्थानम् हत स्थानम् भूत पूर्वम् खर आलयम् ॥

"You immediately take up multiple assaultive weaponry and begone from here to Janasthaana speedily, a place now deadpanned for demons, which earlier was the placement of Khara.

naanaa pra haraNaaH [gR^ihiitvaa ] = multiple, highly, assaultive weaponry [on taking]; sa tvaraaH = with, haste - speedily; itaH kSipram = from here, immediately; hata sthaanam = [demons] killed, place of [a deadpanned place of demons]; khara aalayam = Khara's, abode [placement]; bhuuta puurvam = which was, earlier; janasthaanam = to Janasthaana; gacChata = begone.

3.54.21

तत्र उष्यताम् जनस्थाने शून्ये निहत राक्षसे |
पौरुषम् बलम् आश्रित्य त्रासम् उत्सृज्य दूरतः ॥

"Throwaway your fright faraway and you stay in that Janasthaana which fell void as the demons are voided by someone called Rama, and there you shall stay self-assuredly and self-confidently.

pauruSam balam aashritya = [your own] self-assurance, self-confidence, depending on; traasam duurataH utsR^ijya = fright, faraway, throwaway; nihata raakSase = killed, demons - where demons are killed; shuunye = fell void; tatra janasthaane = there, in Janasthaana; uSyataam = you stay.

Then those eight demons may as, 'when these many leading warriors and commanders are there why we eight are picked and chosen?' for this Ravana is saying 'you eight are self-assured and self-confident and can to mete out any assault on our race...' and again they may hesitate as to 'why we should depend on our own personal strengths...' for that Ravana is saying 'a still mightier Dushana, still mightiest Khara are eliminated... thus you perk up your sprites, personally...'

3.54.22

बहु सैन्यम् महावीर्यम् जनस्थाने निवेशितम् |
स दूषण खरम् युद्धे निहतम् राम सायकैः ॥

"Though highly forceful forces are deployed in Janasthaana, Rama's arrows have utterly destroyed them, together with Khara and Duushana.

mahaaviiryam bahu sainyam = highly forceful, many, forces; janasthaane niveshitam = in Janasthaana, [though] deployed; raama saayakaiH = Rama, by [his] arrows; yuddhe nihatam = in combat, utterly destroyed; sa duuSaNa kharam = along with, Duushana, Khara.

Expecting another enquiry from them as, 'when such mighty, mightier, and mightiest demons are dead at the hand of a lonely Rama, do you wish us also die in the same way?' and to them Ravana is saying 'you are the next best in line of order of military, hence it is your turn to assume command, as committed soldiers, as I am at loggerheads with Rama...' Ravana follows such 'order of priorities' in warring scrupulously and we chance to meet them in Yuddha Kanda, canto of Great War.

3.54.23

ततः क्रोधो मम अपूर्वो धैर्यस्य उपरि वर्धते |
वैरम् च सुमहत् जातम् रामम् प्रति सुदारुणम् ॥

"Thereby an unprecedented fury is escalating over and above my courage, and an unhindered and unforgivable animosity towards that Rama is evoked in me.

tataH = thereby; mama = my; a puurvaH = not, precedented; krodhaH = fury; dhairyasya upari vardhate = of [my] courage, [over and] above, escalating; raamam prati = Rama, towards; su mahat = verily, heightened [unhindered]; su daaruNam = utterly, unforgivable; vairam ca = animosity, also; jaatam = is evoked;

Then the eight commandant demons may say 'what if, let all of us wage a war and end him up...' for that Ravana is saying suggestively that 'my fury is hovering over my courage... thus fury alone is scaling up, while courage is scaling down... as I came to know that only one was warring against fourteen thousand demons and eliminated all... thus we cannot wage large scale war overtly when our courage is lessening... but we can covertly do some kind of harm... hence, you go there and undertake any kind of activity that will be harmful to that Rama... as I am uncourageous and uncomfortable, as of now...'

3.54.24

निर्यातयितुम् इच्छामि तत् च वैरम् अहम् रिपोः |
न हि लप्स्यामि अहम् निद्राम् अहत्वा संयुगे रिपुम् ॥

"I wish to cast out my begrudging against my enemy who bears a grudge against me, and indeed, to me 'sleep' is not the word for it, until my enemy is undone in a war.

aham = I; ripoH = enemy's [who bears a grudge against me]; tat vairam = that, animosity; nir yaatayitum icChaami = to out, cast, I wish; sanyuge ripum a hatvaa = in war, enemy, without, eliminating; aham nidraam na lapsyaami hi = I, sleep, not, getting, indeed.

By an enforced enmity one's own sleep vanishes as he will always be wakeful of his enemy, for he who has purchased enmity is a weakling and worthless to confront... vidura niiti: Maha Bharata, Udyoga parve: anena balavad virodhino nidraa na bhaviShyati iti suucitam | tathaa ca udyoge viduraH - ayuktam balavataa durbalam hiina saadhanam | hR^ita svam kaaminam coram aavishanti pra jaagaraaH || - dk

3.54.25

तम् तु इदानीम् अहम् हत्वा खर दूषण घातिनम् |
रामम् शर्म उपलप्स्यामि धनम् लब्ध्वा इव निर्धनः ॥

"I for myself will be comfortable only on eliminating him who has eliminated Khara and Duushana as with a pauper acquiring riches.

aham idaaniim = I, now - I for myself; khara duuSaNa ghaatinam = Khara, Duushana, killer of; tam raamam hatvaa = him, Rama, on eliminating; [yadi = if I can kill him]; nir dhanaH = not, a rich one - pauper; dhanam labdhvaa iva = riches, on acquiring, as with; sharma upalapsyaami = peace [comfortableness,] I acquire.

3.54.26

जनस्थाने वसद्भिः तु भवद्भिः रामम् आश्रिता |
प्रवृत्तिः उपनेतव्या किम् करोति इति तत्त्वतः ॥

"While you remain in Janasthaana you have to accurately bring me the information about Rama's activities and deportment.

janasthaane vasadbhiH = in Janasthaana, while you remain; bhavadbhiH = by you; kim karoti iti = what, [he] does, thus; raamam aashritaa pravR^ittiH = of on Rama, dependant, deportment - how he deports himself; tattvataH upanetavyaa = accurately, be brought [to me.]

3.54.27

अप्रमादात् च गंतव्यम् सर्वैः एव निशाचरैः |
कर्तव्यः च सदा यत्नो राघवस्य वधम् प्रति ॥

"Do not go heedlessly, you all night-walkers, for that Rama appears to be too dangerous, and on your going there heedfully, you have to continually try for the elimination of that Raghava.

nishaacaraiH sarvaiH eva = by night-walkers, by all [of you,] thus; a pramaadaat gantavyam = not, heedlessly, you have to go [there]; raaghavasya vadham prati = Raghava's, killing, apropos; sadaa yatnaH kartavyaH ca = continually, [every] trial, is doable [conceivable,] also.

3.54.28

युष्माकम् तु बलम् ज्ञातम् बहुशो रण मूर्धनि |
अतः तु अस्मिन् जनस्थाने मया यूयम् नियोजिताः ॥

"I am aware of your might in battle fronts for a number of times, as such I have commissioned you all in that Janasthaana." Thus Ravana spoke to those eight demons.

raNa muurdhani = in battle, fronts; bahusha = many times; yuSmaakam balam GYaatam = your, might, I know; ataH tu = by that reason, only; yuuyam = you all; asmin janasthaane = in that, Janasthaana; mayaa niyojitaaH = by me, commissioned.

3.54.29

ततः प्रियम् वाक्यम् उपेत्य राक्षसा
महाअर्थम् अष्टौ अभिवाद्य रावणम् |
विहाय लंकाम् सहिताः प्रतस्थिरे
यतो जनस्थानम् अलक्ष्य दर्शनाः ॥

Then on picking up those words amiable to all intents and purposes of Ravana, those eight demons departed from Lanka on hailing Ravana, and they collectively journeyed in the direction of Janasthaana with their imperceivable appearances.

tataH = then; aSTau raakSasaa = eight, demons; priyam = amiable; mahaa artham = with important, purpose [or, words with allusions]; vaakyam upetya = words [of Ravana,] on picking up; raavaNam abhivaadya = Ravana, hailing; lankaam vihaaya = Lanka, departing from; sahitaaH = collectively; a lakSya darshanaaH = not, perceivable, with appearances - unseen by anyone; janasthaanam yataH = Janasthaana, at where it is - in that direction; pratasthire = journeyed to.

3.54.30

ततः तु सीताम् उपलभ्य रावणः
सुसंप्रहृष्टः परिगृह्य मैथिलीम् |
प्रसज्य रामेण च वैरम् उत्तमम्
बभूव मोहात् मुदितः स राक्षसः ॥

Ravana is then highly gladdened well and truly on gaining over Seetha, and even for holding sway over that Maithili, and equally for the well-wrought and archly animosity with Rama, whereby that demon Ravana is hypocritically amused.

tataH = then; raakSasaH saH raavaNaH = demon, he, that Ravana; siitaam upalabhya = Seetha, on gaining; maithiliim parigR^ihya = Maithili, holding sway over; su sam pra hR^iSTaH = well, truly, highly, gladdened; raameNa = with Rama; uttamam vairam = archly, animosity; pra sajya = well-wrought; mohaat = by hypocrisy; muditaH = amused; babhuuva = he became.

The wording in this verse mohaat mudiataH sa raakshasaH together with the word hR^iSTaH raavaNaH at verse 6, is discussed by commentators stating that he is self-conceitedly and hypocritically lost in his own hallucinations of possessing Seetha. Tilaka commentary says that bringing Seetha to Lanka is a villainous act but not with an iota of reverence to her, when elucidating verse 1 of next chapter where it contains: aatmaanam buddhi vaiklbyaat kR^ita kR^ityam amanyata... 'he believed in his own self that he achieved a great feat, as his brain gone astray foolishly...' But the poet also says proximately that he is amused in gaining an archenemy's animosity, i.e. that of Rama. It is therefore said that he is happy as his release from his accursed demon-hood is set to happen soon, as he achieved the abduction of Seetha, thus paved way for Rama to come to Lanka to release him from his accursed being. This is supported by the statement in verse that Ravana's words have some mahaa artham 'words with allusion, or secret message' to Rama perhaps, as at verse 29.

If Lanka is a body, it embodies pleasure seeking traits seated in manas 'pleasuring heart...' along with an 'ever witnessing soul...' called saakshi buuta aatma. Along with the release of captivated soul, called Seetha, this pleasure seeking manas 'heart' also gets released. And the releaser or the deliverer is Rama, and hence Ravana is happy.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चतुः पंचाशः सर्गः

3.55.1

संदिश्य राक्षसान् घोरान् रावणो अष्टौ महाबलान् |
आत्मानम् बुद्धि वैक्लव्यात् कृत कृत्यम् अमन्यत ॥

On directing those eight ghastly demons Ravana is amused in his heart of hearts that he has accomplished a great feat.

raavaNaH = Ravana; mahaa balaan aSTau ghoraan raakSasaan = great-mighty, eight, ghastly, demons; samdishya = on directing; buddhi vaiklavyaat = by mind's, hypocrisy; aatmaanam = himself - in heart of hearts; kR^ita kR^ityam amanyata = accomplished, [a great] feat, deemed [amused.]

3.55.2

स चिंतयानो वैदेहीम् काम बाण संप्रपीडितः |
प्रविवेश गृहम् रम्यम् सीताम् द्रष्टुम् अभित्वरन् ॥

On continually musing upon Vaidehi Ravana is tormented with the arrows of Love-god, thereby to lay eyes on Seetha he post-hastily entered the beautiful palace.

saH vaidehiim cintayaanaH = he, upon Vaidehi [alone,] musing [continually]; kaama baaNa sam pra piiDitaH = by Love-god's, arrows, very, much, tormented; siitaam draSTum abhi tvaran = at Seetha, to lay eyes on, post, hastily; ramyam gR^iham pravivesha = beautiful, palace, he entered.

3.55.3

स प्रविश्य तु तत् वेश्म रावणो राक्षस अधिपः |
अपश्यत् राक्षसी मध्ये सीताम् दुःख परायणम् ॥

On entering the palace-chamber that supremo of demons beheld Seetha overwhelmed with ruefulness amongst demonesses.

raakSasa adhipaH saH raavaNaH = demons, supremo, he, that Ravana; tat veshma pravishya = that, house [palace-chamber,] on entering; raakSasii madhye = demonesses, amongst; duHkha paraayaNam siitaam = ruefulness, overwhelmed by, at Seetha; apashyat = he beheld.

3.55.4

अश्रु पूर्ण मुखीम् दीनाम् शोक भार अवपीडिताम् |
वायु वेगैः इव आक्रांताम् मज्जन्तीम् नावम् अर्णवे ॥मृग यूथ परिभ्रष्टाम् मृगीम् श्वभिः इव आवृताम् |
अधोगत मुखीम् सीताम् ताम् अभ्येत्य निशाचरः
॥ताम् तु शोक वशात् दीनाम् अवशाम् राक्षस अधिपः |
स बलात् दर्शयामास गृहम् देव गृह उपमम्
॥

She whose visage is brimming over with tears, one browbeaten and downtrodden with the burden of bewail, one capsized like a boat that is about to capsize in an ocean spreadeagled with whirlwinds, and one alike an impala altogether swerved from its herd of impala yet hemmed in with dog-wolves, that nightwalker came nigh of such a Seetha whose face is downcast unwilling to see any, and to such a pitiable Seetha who is in the shackles of her sorrow, that supremo of demons compellingly started to show his palace which is similar to any paradisiacal palace.

4, 5, 6. ashru puurNa mukhiim = tears, brimming over, visage; diinaam = pitiful [browbeaten]; shoka bhaara ava piiDitaam = bewailing, burthen, down, trodden; vaayu vegaiH = by air's, speed by whirlwinds; aakraantaam = routed - spreadeagled; arNave = in ocean; majjantiim naavam iva = about to sink [about to capsize,] boat, who is alike; mR^iga yuutha pari bhraSTaam = impala, herd, altogether, swerved from; shvabhiH aavR^itaam = by dog-wolves, hemmed in; mR^igiim iva = an impala, alike; adhaH gata mukhiim = down, gone [cast,] faced; taam siitaam = towards her, [to such a] Seetha; nishaa caraH = night, walker; = ; abhi etya = nigh, came; and; shoka vashaat diinaam = of sorrow, by shackles, pitiable one [Seetha]; a vashaam = not, in her own control; taam = her [to her]; saH raakSasa adhipaH = he, that demons', supremo; balaat = forcefully, compellingly; deva gR^iha upamam = god's, palace, [paradisiacal palace,] similar to; gR^iham = [his] palace; darshayaamaasa = started to show.

Then he must have hauled her by her hand or demonesses must have dragged all along the corridors, chambers and all over, or as usual, he must have carried her on his flank to show his palace. Taking this situation and the statement at verse 1, aatmaanam buddhi vaiklavyaat  Rama Tilaka negates the idea that Seetha is brought to Lanka as a much cherished Goddess Lakshmi, but her bringing is only with a villainous intent. Even then, the supporters of Ravana - the devotee - disagree. There are many such slants given to Ravana's dialogs, to portray him as a devotee, in this chapter itself.

3.55.7

हर्म्य प्रासाद संबधम् स्त्री सहस्र निषेवितम् |
नाना पक्षि गणैः जुष्टम् नाना रत्न समन्वितम् ॥दान्तकैः तापनीयैः च स्फाटिकै राजतैः तथा |
वज्र वैदूर्य चित्रैः च स्तम्भैः दृष्टि मनोरमैः ॥दिव्य दुन्दुभि निर्घोषम् तप्त कांचन भूषणम् |

That paradisiacal mansion house of Decahedral Ravana is congestive with innumerable cupolaed skyscrapers, adored with thousands of females, frequented by diverse bevies of birds, and it comprised of numerous gemstones. The pillars are amazingly gilded with engraving of ivory, gilt, quartz, silvern linocuts, and they are even embossed with diamonds and with lapis gems, which are heart-pleasing for a look. The drumbeats of divine drums are echoing in entire palace, and its archways are adorned with the gildings of pure gold. [3-55-7, 8, 9a]

7, 8, 9a. [naanaa ] harmya praasaada sambadham = with [innumerable] skyscrapers, cupolaed, congestive; strii sahasra niSevitam = females, thousands, adored by; naanaa pakSi gaNaiH juSTam = diverse, bird, bevies, frequented by; naanaa ratna samanvitam = numerous, gemstones, comprised of; [tat deva gR^iha upamam gR^iham dashagrrivasya = that paradisiacal palace like mansion house of Decahedral Ravana;] daantakaiH = with ivory-work; taapaniiyaiH ca = gilt-work, also; sphaaTikai raajataiH api = with quartz-work, silvern-work, even; tathaa = likewise; vajra vaiduurya = with diamond, lapis works; citraiH [ citritaiH ] ca = amazingly, [ellipt. glided, gild the lily type] also; dR^iSTi manaH ramaiH = for a look, for hearts, pleasing; stambhaiH = with pillars; divya dundubhi nirghoSam = with divine, drums', drumbeats; tapta kaancana = molten [pure,] gold; bhuuSaNam [or, toraNam] = adorned by, [having archways]

3.55.9

सोपानम् कांचनम् चित्रम् आरुरोह तया सह ॥दान्तका राजताः चैव गवाक्षाः प्रिय दर्शनाः |
हेम
जाला आवृताः च आसन् तत्र प्रासाद पंक्तयः ॥

Ravana walked up the wonderful golden staircase along with Seetha, and the rows of skyscrapers with windows that are ivoried and silvered and with window-blinds are seen from the windows of the landing on that flight of stairs, which are also ivoried and silvered windows with window-blinds, and all are amusing for sight. [3-55-9b, 10]

9b, 10. kaancanam citram sopaanam = wonderful, golden, staircase; tayaa saha aaruroha = her [Seetha,] along with, [Ravana] walked up; tatra = there; daantakaa raajataaH caiva = ivoried, silvered, also thus; priya darshanaaH gavaakSaaH = amusing, for sight, windows; hema jaalaa aavR^itaaH ca = golden, nets [window-blinds,] covered with, also; praasaada panktayaH = skyscraper, rows of[ aasan = are there.

Did she walk on her own or was she dragged on the flight of stairs? Yes! She had to walk up the staircase after Ravana, but defiantly and straggly.

3.55.11

सुधा मणि विचित्राणि भूमि भागानि सर्वशः |
दशग्रीवः स्व भवने प्रादर्शयत मैथिलीम् ॥

That Decahedral Ravana displayed the multiple stories of his own palace which is all over white-marbled and diamond encrusted to Maithili.

dashagriivaH = Decahedral Ravana; sva bhavane = in his own, palace; sarvashaH = all over; sudhaa = white [whitewashed, or, white-marbled] maNi vicitraaNi = diamond [encrusted,] amazing; bhuumi bhaagaani = earth's, divisions [stories, multiple - multi-stories]; maithiliim praadarshayata = to Maithili, he displayed.

3.55.12

दीर्घिकाः पुष्करिण्यः च नाना पुष्प समावृताः |
रावणो दर्शयामास सीताम् शोक परायणाम् ॥

Ravana continued to display the descendible wellsprings and leisure pools from which diverse flowers have sprung and overspread them, regardless of Seetha's languishing under her anguish.

raavaNaH = Ravana; diirghikaaH = wellsprings [descendible ones]; naanaa puSpa samaavR^itaaH puSkariNyaH = diverse, flowers, overspread with, leisure pools; shoka paraayaNaam siitaam = anguish, languishing under, to Seetha; darshayaamaasa = continued to display.

Has she seen all these riches of Ravana? Yes! She had seen, but in disdain and scorn. Refraining and desisting from allurement is possible only on seeing the objects of lure. And yielding to such an opulent demon or his opulence, just for the sake of carnality, is beyond the scope of Seetha's thinking according to her reply to Ravana, in next chapter 'all this affluence is going to be reduced to ashes...' keeping Rama in view as the reducing agent, for Hanuma, the actual reducer of this affluence, is yet an unknown entity.

3.55.13

दर्शयित्वा तु वैदेहीम् कृत्स्नम् तत् भवन उत्तमम् |
उवाच वाक्यम् पापात्मा सीताम् लोभितुम् इच्छया ॥

On flaunting his best palace in its entirety to Vaidehi that dirty-minded Ravana spoke this sentence to Seetha in order that she may be tempted on her own, lustily.

paapaatmaa = dirty-minded one; kR^itsnam tat bhavana uttamam = entirely, that, palace, best one; vaidehiim darshayitvaa = to Vaidehi, on flaunting siitaam icChayaa lobhitum = Seetha, by lust, in order to tempt; vaakyam uvaaca = sentence, spoke [to her.]

3.55.14

दश राक्षस कोट्यः च द्वाविंशतिः अथ अपराः |
वर्जयित्वा जरा वृद्धान् बालान् च रजनीचरान् ॥तेषाम् प्रभुः अहम् सीते सर्वेषाम् भीम कर्मणाम् |

"Oh, Seetha, ten crores of first-rated demons are there, furthermore, twenty-two crores of demons of ghastly exploits are there, thus all put together, three hundred twenty millions of demons are there in Lanka, omitting the weakish, oldish, youngish demons. For all of them I am the lord." Thus Ravana started his self-eulogy. [3-55-14, 15a]

14, 15a. siite = oh, Seetha; jaraa vR^iddhaan baalaan ca = weakish, oldish, youngish, also; varjayitvaa = omitting; dasha = ten; raakSasa koTyaH = for demons, , crores of - for ten crores of demons are there; atha aparaaH = then, further - furthermore; dvaa vimshatiH = two, twenty [twenty-two crores are there - total ten twenty two = thirty three crores of demons are there]; bhiima karmaNaam rajaniicaraan = of ghastly, exploits, night walkers; teSaam = for them - demons; sarveSaam = for all of them; aham prabhuH = I am, the lord.

3.55.15

सहस्रम् एकम् एकस्य मम कार्य पुरःसरम् ॥यत् इदम् राज्य तंत्रम् मे त्वयि सर्वम् प्रतिष्ठितम्
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जीवितम् च विशालाक्षि त्वम् मे प्राणैः गरीयसी ॥

"For every single work of mine a thousand servitors will rush in. Such as I am I pledge entire life of mine along with the suzerainty of this sovereign city-state Lanka to you, oh, broad-eyed lady, for you are loftier than my lives. [3-55-15b, 16]

15b, 16. ekasya = for [every] single [work of mine]; mama = of mine; ekam sahasram = one, thousand [servitors]; kaarya puraHsaram = work, will be ahead of - will rush in; yat idam raajya tantram = which, this, sovereignty's, suzerainty is there; that and; sarvam jiivitam ca = entire, life, also [of mine]; tvayi pratiSThitam = in you, is pledged - a thing given as a token of love, favour, or something to come; vishaalaakSi = oh, broad-eyed one; tvam me praaNaiH gariiyasii = you are, to me, by lives, loftier.

3.55.17

बह्वीनाम् उत्तम स्त्रीणाम् मम यो असौ परिग्रहः |
तासाम् त्वम् ईश्वरी सीते मम भार्या भव प्रिये ॥

"Oh, Seetha, you will become an empress for all of the those countless females of finest fabric amassed by me, oh, dear, if only you marry me.

siite = oh, Seetha; bahviinaam uttama striiNaam = for countless, of finest [fabric,] females; yaH asau parigrahaH = which, this, capturing, [or, marrying, or amassing]; is there - to those that are collected by me; taasaam = for them; tvam iishvarii bhava = you, empress, become; priye = oh, dear; mama bhaaryaa bhava [yadi bhavati cet] = mine, wife, you become [if only you become.]

dhvani/innuendo: Ravana the devotee is saying: 'oh, Seetha... you become my empress and lord over me and all of my wives that are amassed by me... for, You are the most adorable Goddess Lakshmi, and now though appearing in a gross form of Seetha, you are the real Subtlety, Goddess Lakshmi... bhaaryaa; bhaa= cidruupiNii= oh, Subtlety; aaryaa = oh, adorable one; a+bhava = oh, Redeemer; priye = most adorable Goddess Lakshmi.'

3.55.18

साधु किम् ते अन्यया बुद्ध्या रोचयस्व वचो मम |
भजस्व मा अभितप्तस्य प्रसादम् कर्तुम् अर्हसि ॥

"You be keen on my amiable words and it will be apt of you to show compassion on me, for I have burning desire for you, and of what use is your thinking conversely about that long-lost Rama?

te = to you; anyayaa buddhyaa kim = by converse, thinking, what [is the use]; saadhu = amiably; mama vacaH rocayasva = my, words, be keen on; [kaama ] abhitaptasya bhajasva = [in desire,] one who is burning with; maam = to me; prasaadam kartum arhasi = compassion, to do [to show,] apt of you.

dhvani/innuendo: The word kaama is ellipted here as it appears in other mms. Then it is said ' kaama 'desirous... I have the burning desire of regaining my servitude at your door...' thus maam bhajasva 'me, you accept accordingly...'

3.55.19

परिक्षिप्ता समुद्रेण लंका इयम् शत योजना |
न इयम् धर्षयितुम् शक्या स इन्द्रैः अपि सुर असुरैः ॥

"It is impossible to assail this Lanka even for Indra with all of the gods and demons, as an ocean roundly enshrouds this Lanka which is hundred-yojana-s witdthwise.

shata yojana = with hundred, yojana-s [widthwise]; iyam lankaa = this, Lanka; samudreNa parikSiptaa = by ocean, roundly enshrouded; sa indraiH = along with, by Indra; sura asuraiH api = for gods, demons, even; iyam dharSayitum = this, to assail; na shakyaa = not, [Lanka] possible.

3.55.20

न देवेषु न यक्षेषु न गंधर्वेषु न ऋषिषु |
अहम् पश्यामि लोकेषु यो मे वीर्य समो भवेत् ॥

"I behold none matchable to my vitality is existent among gods; among yaksha-s - no; among gandharva-s

• no; among sages - no, nor anyone in any world.

lokeSu = in world; yaH me viirya samaH = he who, mine, vitality, equal [matchable to]; bhavet = is there; him; aham = I; deveSu na pashyaami = among gods, not, seeing; yakSeSu na = among yaksha-s, no; gandharveSu na = among gandharva-s, no; R^iSiSu na = among sage, no.

3.55.21

राज्य भ्रष्टेन दीनेन तापसेन पदातिना |
किम् करिष्यसि रामेण मानुषेण अल्प तेजसा ॥

"What can you achieve with that dethroned, hapless, seer, vagrant Rama who is short-lived, for after all, he is a human with littlest vitality?

raajya bhraSTena = with [the one who is] from kingdom, overthrown [dethroned]; diinena = hapless; maanuSeNa = with human; [in other mms: gata aayuSaa = gone, lives - with diminished lifespan;] alpa tejasaa = of littlest, vitality; taapasena = a seer; padaatinaa = vagrant; raameNa = with [such] Rama; kim kariSyasi = what, you do - you achieve.

dhvani/innuendo: Ravana, the devotee is saying: 'Why this wasteful lamenting about an un-lamentable entity, called Rama, for he is raajya bhraSTa yena 'by whom enemies are dethroned...' raajyaat bhrSTaa ripavo yasmaat tena and take this as one word diinenataapasenagataayuSaa by which I mean... diina ina taapasa ina gata aayuSaa where ina means 'lord...' thus a lord of hapless, a lord for seers, and maanuSeNa gataayuSaa whereby 'for a man who gained longevity...' that is ekaa dasha sahasra samvatsara parimita aayuSa yena gataH - praaptaH, saH 'one who has achieved eleven thousands years of age in human incarnation...' in which he has to lord over and save the saints, sages, seers and such hapless lot...' and alpa tejasaa by which I mean alpam itareSaam teejo yasmaat tena 'by whom others' resplendency is dwindled and lessened, just by his own resplendence... about such raameNa kim? Why you bother about such Rama, since he is parama puruSa the Supreme Person?

3.55.22

भजस्व सीते माम् एव भर्ता अहम् सदृशः तव |
यौवनम् हि अध्रुवम् भीरु रमस्व इह मया सह ॥

"Oh, Seetha, you apotheosise me only for I am your seemliest husband, oh, jumpy lady, indeed, primeness has impermanence, thus here you be blithesome with me.

siite = oh, Seetha; maam eva bhajasva = me, only, apotheosise; aham tava sadR^ishaH bhartaa = I am, your, seemliest, husband; bhiiru = oh, jumpy lady; yauvanam a dhruvam hi = primeness, not, permanent, indeed; iha mayaa saha ramasva = here, me, along with, delight.

dhvani/innuendo: Ravana, the devotee is saying, me yauvanam 'my lifespan...' where the word yauvana indicates total lifespan from childhood, to young age, to old age... 'Thereby the total lifespan of mine is a + dhruvam 'impermanent...' life itself is impermanent... and with elliptic yataH 'whereby...' aham tava sadR^ishaH 'I am your seemliest... bhartaa; bibharti shushruuSa aadinaa svaaminam iti bharta= sevakaH 'a servant...' and with elliptic ataH 'thereby...' maa bhajava 'me alone, you deify, as un-godly beings cannot be in the service of Goddess Lakshmi... take me as your servant...' maameva= maa ava 'me, deliver... accord deliverance...' for that you stay here in Lanka maya saha which cleaves like maa= lakshmi, raajya lakshmi 'with Fortune of Kingdom...' saha 'along with...' ramasva 'you grace us...'

'Whereby my lifespan is impermanent to adore you, thereby you deify me from this accursed being to be in your service constantly... for which I am the seemliest servant of yours... for that you stay in Lanka and grace me and this Fortune of Kingdom, till the arrival of Rama, and then accord deliverance through Rama...

3.55.23

दर्शने मा कृथाः बुद्धिम् राघवस्य वरानने |
का अस्य शक्तिः इह आगंतुम् अपि सीते मनोरथैः ॥

"Oh, beautifully visaged lady, it is needless to have half a mind to see that Raghava, oh, Seetha, even if his wits chariot him what is his calibre to come thither crossing an un-crossable ocean?

vara aanane = oh, beautifully, visaged lady; raaghavasya darshane = of Raghava, to see; buddhim maa kR^ithaaH = mind, do not, do [do not half a half mind, needless to think]; siite = oh, Seetha; asya manaH rathaiH api = by his, thought [wits,] by chariot, even - even by his thinking he cannot come here; iha aagantum = here, to come; kaa shaktiH = what is, calibre.

dhvani/innuendo: Rama is living by his own wits and wisdom to come to Lanka, and his chariot called heart, is ambitiously steered by that chariot's horses, called the five senses of Rama, towards Lanka alone all through this incarnation. And bechanced is that time and opportunity, thus he has to come here, hence oh, Seetha, you needn't worry...

3.55.24

न शक्यो वायुः आकाशे पाशैः बद्धम् महाजवः |
दीप्यमानस्य वा अपि अग्नेः ग्रहीतुम् विमलाम् शिखाम् ॥

"It is impossible to knot the currents of cyclonic gusts in mid air, more so, it is impracticable to lay hold on the tongues of radiately irradiant fire.

mahaa javaH vaayuH = gusty, cyclonic, currents of air; aakaashe paashaiH baddham = in mid air, with ropes, to knot; na shakyaH = not, possible; diipyamaanasya agneH = irradiant, fire's; vimalaam shikhaam = unmarred [radiative,] tongues [of fire]; grahiitum api vaa = even, or [more so,] to lay hold of; [na shakyaH = not practicable.]

3.55.25

त्रयाणाम् अपि लोकानाम् न तम् पश्यामि शोभने |
विक्रमेण नयेत् यः त्वाम् मत् बाहु परिपालिताम् ॥

"Oh, benefactress of bliss, he who can lead you back with his valour, while you are being fended off by my mighty arms, him I do not envisage even in any one world of this threefold world.

shobhane = oh, benefactress of bliss; trayaaNaam lokaanaam api = threefold, in worlds, even; yaH = he [who can]; mat baahu paripaalitaam tvaam = by my, [mighty] arms, fended off, you; vikrameNa nayet = by [his] valour, lead [back]; tam na pashyaami = him, not, I envisage.

dhvani/innuendo: 'Who can manaH rathaiH api wishfully iha aagantum enter this Lanka, and if tried, he becomes a straw in the gale or char in flame... hence tam na pashyaami I don't foresee anyone else... raamam vinaa, iti seSaH 'excepting Rama...' ellipted. Thus, Rama is scheduled to come here as we have our own dealings, hence maa kR^ithaaH buddhim darshane raamasya don't get perturbed at mind in not seeing Rama... he comes soon...'

3.55.26

लंकायाम् सुमहत् राज्यम् इदम् त्वम् अनुपालय |
त्वत् प्रेष्या मत् विधा चैव देवाः च अपि चर अचरम् ॥

"You rule over this very great empire of Lanka as an empress of Lanka, while me and mine, also thus all gods like me who hitherto are under my rule, and all mobile and sessile entities of whom I am the ruler, they too will hereafter make ourselves useful as your royal stewards, if you marry me.

tvam = you; lankaayaam = of Lanka; su mahat = very, great one; idam raajyam = this, empire; anupaalaya = you rule over; mat vidhaa = me [and mine,] like; devaaH caiva = gods, also thus; cara acaram = mobile, sessile - beings; tvat preSyaa = your, [royal] stewards - they will become.

From now on Ravana is dedicating whatever he has or acquired to his benefactress, Goddess Lakshmi. By saying madvidhaa 'me-like...' it is aatma samarpaNa self-dedication...' lankaayaam raajyam anu paalaya 'from Lanka you rule over...' this is aatmiiya samarpaNa 'selfless dedication...'

3.55.27

अभिषेक उदक क्लिन्ना तुष्टा च रमयस्व माम् |
दुष्कृतम् यत् पुरा कर्म वन वासेन तद् गतम् ॥यत् च ते सुकृतो धर्मः तस्य इह फलम् आप्नुहि |

"Wet with the waters of anointment you be elated and then delight me. By your damnable dwelling in forests bygone is your bad-luck that you misdealt in bygone times. And what dutiable good deed is to be done by you in marrying me, you do that now, and secure the fruits of that good deed here by marrying me. [3-55-27, 28a]

27, 28a. abhiSeka udaka klinnaa = anointment, waters, wet by; tuSTaa ca = be elated, also; maam ramayasva = me, you delight; puraa = earlier - in bygone times; yat duSkR^itam karma = which, misdealt, deed - bad-luck; tat vana vaasena gatam = that, in forests, by dwelling, is bygone; te yat sukR^itaH dharmaH = your, which, well-done, dutiable [to become my empress]; tasya phalam iha aapnuhi = its [that deed's,] fruit, here, you secure.

dhvani/innuendo: 'A damnable demon living in vana vaasena where vana is to betaken as waters, 'suchlike me living in an island surrounded by oceanic waters...' mayaa, iti sheSaH ellipted 'by me...' puraa yat duSkR^itam karma - kR^itam iti sheSaH 'earlier what sinful act...' ellipted 'was done...' tat= duSkarma; tava= mama iSTa devataa darshana maatreNa - gataH 'that sin - just by the chance of seeing my choicest deity Goddess Lakshmi - it has gone...' puraa maya sukR^ito yo dharmaH 'by which good deed I have done earlier...' tasya phalam 'its good results...' te - nivedayaami 'I surrender unto you... tat aapnuhi 'that you kindly accept...'

'As a damnable and islanded demon living amidst water surrounded island, what all the evil-acts done by me are evanished just by getting a glimpse of my choicest deity Goddess Lakshmi in you, thus I am absolved of all demerits... and any merit, if remnant with me by my performing some good deeds, intentionally or unintentionally, I surrender the fruits of all those merits even, unto to you... pray accept...'

3.55.28

इह सर्वाणि माल्यानि दिव्य गंधानि मैथिलि ॥भूषणानि च मुख्यानि तानि सेव मया सह |

"Oh, Maithili, here all the garlands are divinely fragranced and the jewellery is topmost, you will dress up with them along with me should you become my wife. [3-55-28b]

28b, c. maithili = oh, Maithili; iha = here, in Lanka; divya gandhaani = divinely, fragranced; sarvaaNi maalyaani = all, garlands; mukhyaani bhuuSaNaani ca = topmost, jewellery, also; taani = them; mayaa saha = me, with; seva = make use of - you dress up with them.

dhvani/innuendo: A woman is attractable by embellishments and nothing is uncommon about it. A commonplace devotee offers just a leaf, or a mere fruit, or at least water to his deity as Bhagavad Gita said: phalam, puSpam, toyam 'a fruit, a leaf or water is enough to satisfy God...' since a mountainous God cannot be appeased with mountainy offerings. But here Ravana, the devotee wants to embellish his deity with divinely garlands and topmost jewellery... maya - samarpitaani iti sheSaH 'by me...' ellipted: 'offered...' saha= ekadaiva 'at least once...' sevasva 'accept them...' 'Touch my offerings at least for once... thereby I deem that I am graced by you...'

3.55.29

पुष्पकम् नाम सुश्रोणि भ्रातुः वैश्रवणस्य मे ॥विमानम् सूर्य संकाशम् तरसा निर्जितम् रणे |

"Oh, well-waisted lady, just by my might I notched up an aircraft known as Pushpaka from my brother Kubera in a war with him, which is similar sun in its shine. [3-55-29b. 30a]

29b, 30a. sushroNi = oh, well-waisted one; me bhraatuH vaishravaNasya = my, of brother, Vaishravana [Kubera's]; puSpakam naama = Pushpaka, known as; suurya sankaasham vimaanam = sun, similar in shine, aircraft; tarasaa [mayaa] nirjitam raNe = by might, [by me,] notched up, in war.

3.55.30

विशालम् रमणीयम् च तत् विमानम् मनो जवम् ॥तत्र सीते मया सार्धम् विहरस्व यथा सुखम् |

"That aircraft is expansive and exhilarating, also its speed is on par with intuition, oh, Seetha, in that you can cheerfully fly about along with me, should you marry me. [3-55-30b, 31a]

30b, 31a. siite = oh, Seetha; manaH javam = intuition, at speed of; tat vimaanam = that, aircraft; ramaNiiyam ca = exhilarating, also; vishaalam ca = expansive, also; tatra = in that; mayaa saardham = me, along with; yathaa sukham viharasva = as per, [your] cheer [cheerfully,] you fly about.

dhvani/innuendo: 'That aircraft maya - samarpite - iti sheSaH when I dedicated that aircraft to you...' sa artham= sarva sampadbhiH 'with all other riches, besides this aircraft... viharasva 'you enjoy...' 'Apart from this aircraft, I denounce all the riches I gained in you... you enjoy the fruits of my action and release me...'

3.55.31

वदनम् पद्म संकाशम् विमलम् चारु दर्शनम् ॥शोक आर्तम् तु वरारोहे न भ्राजति वर आनने |

"Oh, lady with a comely countenance, your visage is lotus similar in its shine, besides being immaculate, fairish and eyeful, but oh, curvaceous lady, with such a mushily maudlin of such a face this palace of mine is unbright, thus marry me to brighten everything" Thus Ravana spoke to Seetha. [3-55-31b, 32a]

31b, 32a. varaarohe = oh, curvaceous lady; vara aanane = oh, one with comely, countenance; padma sankaasham = lotus, similar in shine; vimalam = immaculate one; caaru darshanam = fairish, eyeful; vadanam = [your] visage; shoka aartam = mushily, maudlin; na bhraajati = not, brightish.

3.55.32

एवम् वदति तस्मिन् सा वस्त्र अन्तेन वर अंगना ॥पिधाय इन्दु निभम् सीता मंदम् अश्रून् अवर्तयत्
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While Ravana is speaking to her in this way that graceful lady Seetha veiled her moonier face with fringe of her sari, and stiflingly dispelled tears on that mooniest face behind her half-veil. [3-55-32b, 33a]

32b, 33a. tasmin evam vadati = by him [Ravana, thus, she is spoken; vara anganaa saa siitaa = graceful, lady, she, that Seetha; indu nibham = moon, similar; [mukham = face]; vastra antenna = cloth's, with fringe; pidhaaya = covered [veiled,] Seetha; ashruun [ashruuNi] mandam avartayat = slowly [stiflingly,] tears, dispelled.

3.55.33

ध्यायन्तीम् ताम् इव अस्वस्थाम् सीताम् चिंता हत प्रभाम् ॥उवाच वचनम् वीरो रावणो रजनी चरः
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To her who is disconcerted and whose anguish marred her brilliance and who is appearing as though pondering over the question of her submittal to Ravana, or otherwise, although she is meditating, to such a Seetha Ravana the nightwalker said these words. [3-55-33b, 34a]

33b, 34a. viiraH = valorous - resolute one [or paapaH = sinner]; rajanii caraH raavaNaH = night, walker, Ravana; dhyaayantiim iva = meditating [appearing to be pondering over,] as if - she appeared; asvasthaam [an vasthaam] = disconcerted; cintaa hata prabhaam = by anguish, marred, brilliance; taam siitaam = to her, to Seetha; vacanam uvaaca = words, said.

She allowed him to prattle whatever he wished, but when it is aimed at her face, she had to veil it customarily to conceal the flood of sobbing tears, aversely. But Ravana, being a leech of lechery, amusedly thinks that she is bashful, thus silent, and because silence is 'half-agreeing', thus he furthers his leeching.

3.55.34

अलम् व्रीडेन वैदेहि धर्म लोप कृतेन ते ॥आर्षो अयम् देवि निष्यन्दो यः त्वाम् अभिगमिष्यति
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"Oh, Vaidehi, enough is this embarrassment of yours presuming that your consorting with me is detrimental to scriptural canons, oh, empress, what that is approaching you in the form of queen-hood is absolutely compatible with the tradition. "Oh, Vaidehi, enough is this embarrassment of yours presuming that your consorting with me is detrimental to scriptural canons, what that is approaching you in the mode of queen-hood is ordained by gods and it is absolutely traditional. [3-55-34b, 35a]

34b, 35a: vaidehi = oh, Vaidehi; dharma te lopa kR^itena = for scriptural canons, by you, detrimental, caused by; vriiDena = embarrassment; alam = enough; yaH tvaam abhigamiSyati = which, to you, approaching [queen-hood]; ayam = that; devi = oh, empress; niSyandaH = compatible; [or, daiva niSyandaH = godly, connection, ordinance]; aarSaH = [absolutely] traditional.

dhvani/innuendo: 'Enough is this embarrassment alam vriidena in the matter of 'served and servant..' ayam daiva niSSyandaH for this is preordained by gods... aarSaH 'age old, traditional, and perennial...' tvaam abhigamiSyati 'the same 'served and servant relation' is now approaching you... in this incarnation and nothing new about it, for this is preordained by gods, age old, perennial, and traditional, thus enough with your embarrassment... and accept me as your devotee...' Maheshvara Tiirtha.

Much is commented on this verse and this verse itself is held controversial as the meaning for niSyandaH as 'connection...' is said to be ill defined. Further, some versions use differently as shown above. It is said that yet another ancient mms of Ramayana contains the same verse as: alam vriiDena vaidehi dharma taapa kR^itena ca | harSho ayam devi vispaShTo yaH tvaam upagamiShyati || where the first foot is almost the same and the second foot: harSo ayam devi vispaSTo yaH tvaam upagamiSyati which means devi oh, lady yaH harSaH which pleasure you are going to get with your queen-hood tvaam upagamiSyati to you approaching in the mode of queen-hood ayam harSaH vispaSTaH that pleasure is evident...

'Oh, Lady, which pleasure you are going to get as a queen, for that queen-hood is fast approaching you, that pleasure is evident... why then you presume that marrying me is anti-canonical, and thus be ashamed...' so said Ravana with a kind of epicurean philosophy.

A woman who marries twice is called punarbhuH and these are of three kinds. And then there is another type called svairiNi. The first category are the women who leave off their first husbands and get married to another, thus become the first punarbhuH and the svairiNi is the kind of women who will not care customs but follow their own course of alliances. para puurvaaH striyaH tvat anyaaH sapta proktaa svayambhuvaa | punarbhuuH trividhaa taasaam tu svairiNii catur vidhaa || naarada Then Ravana is supposed to have argued with Seetha 'you become a punarbhuH or choose whatever kind of scriptural statement about the rules of remarriages, but marry me - Govindaraja.

There is another kind of Indian marriage called raakshasa vivaaha loosely: 'demonical marriage...' i.e., abducting a girl with her consent and marrying secretly. But this way of raakshasa vivaaha 'marriage through abduction...' is admissible only to unmarried girls but not to the married women. Hence, the scriptural canons again cannot be satisfied. Therefore Ravana is said to have stated all this as an eyewash due to his tamo guNa praadhaanyata 'stupid contrivance of scripture with his stolidity of mind...' Maheshvara Tirtha

'If Ravana is stupid enough to distort scriptures how then can his - devotee-goddess relation - with Seetha can be established...' is the question of Rama Tilaka. Thus, it is concluded that Ravana's advances are only with a lecherous intent, contrary to what Maheshvara Tiirtha tried to establish Ravana as a devotee... Tilaka.

In spite of all these debates and counter-debates of commentators - Ravana remained as a devotee of Seetha, namely Goddess Lakshmi, legendarily.

3.55.35

एतौ पादौ मया स्निग्धौ शिरोभिः परिपीडितौ ॥प्रसादम् कुरु मे क्षिप्रम् वश्यो दासो अहम् अस्मि
ते |

"Let these two feet of yours be massaged by my ten heads, do me favour readily, for I am your subordinate and servant. [3-55-35b. 36a]

35b, 36a: etau snigdhau paadau = these two, delicate, feet [of yours]; mayaa shirobhiH paripiiDitau = by me, with [ten] heads, let let hem be massaged - let them be touched; kSipram prasaadam kuru = readily, favour, you do; aham te vashyaH = I, to you, under control - subordinate; daasaH asmi = servant, I am.

3.55.36

इमाः शून्या मया वाचः शुष्यमाणेन भाषिताः ॥न च अपि रावणः कांचित् मूर्ध्ना स्त्रीम् प्रणमेत
ह |

"I with a lustful hollow-heart spoke all these hollow words that are unbefitting to my stature, indeed, Ravana will never supplicate headlong to whosoever woman. [3-55-36b, 36c]

36b, 36c: shuSyamaaNena = being emptied [becoming hollow-hearted by lust]; mayaa imaaH = by me, these; shuunyaaH vaacaH bhaaSitaaH = hollow, words, spoken; raavaNaH kaancit striim = Ravana, whomsoever, to lady; muurdhnaa na ca api praNameta ha = headlong, not [never,] also, even, supplicate, indeed.

Here the expression shunyaaH is held inconvenient to derive proper meaning and another ancient mms is said to have this as: na imaaH shuunyaaH kR^ithaa vaacaH shuSyamaaNena bhaaSitaaH where the wordage is shunnyamaanena emptied by lust...' imaaH vaacaH 'these words...' shuunyaaH 'empty...' na kR^ithaa 'do not make them...' 'Nullified by lust I spoke all these words... and you, on taking them as mere nullities, pray, do not nullify my lovelorn words...' Tiirtha calls this as rasaabhaasa 'desiring an undesirous woman of others, by hook or by crook.

3.55.37

एवम् उक्त्वा दशग्रीवो मैथिलीम् जनक आत्मजाम् |
कृत अन्त वशम् आपन्नो मम इयम् इति मन्यते ॥

That Decahedral Ravana on speaking thus to Maithili, who is the daughter of Janaka, deemed that 'she is mine,' as he has gone under the sway of the Terminator.

dashagriivaH = Decahedral Ravana; janaka aatmajaam maithiliim = Janaka's, daughter, to Maithili; evam uktvaa = thus, having said; kR^itaanta vasham aapannaH = Terminator's, sway, on getting; iyam mama = she is, mine; iti manyate = thus, he deemed.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे पंच पंचाशः सर्गः

3.56.1

सा तथा उक्ता तु वैदेही निर्भया शोक कर्शिता |
तृणम् अन्तरतः कृत्वा रावणम् प्रति अभाषत ॥

She that Vaidehi who is haggard by anguish boldly spoke to Ravana when he addressed her in that way, duly placing a blade of straw in between herself and Ravana.

tathaa uktaa = in that way, she who is addressed; shoka karshitaa = by anguish, haggard; saa vaidehii tu = she, Vaidehi, on her part; nir bhayaa = without, fear [boldly]; tR^iNam antarataH kR^itvaa = straw-blade, in between, on making [placing]; raavaNam = to Ravana; prati abhaaSata = counter, spoke - castigated.

The place of conversation is a speckles palace and then where from a blade of straw is available to Seetha to place in between them - is the question. It is adjusted by saying that a straw blade stuck to her sari, which she removed and placed in between. Has she searched whole of sari, inch by inch, for a blade of straw that too to talk to a debased character - is its counter-question. Anyway she treated Ravana just as a worthless straw - is another viewpoint. Either way, 'husband-devout' wives do not chat with 'the other' males without making an improvised screen in between, may it be a half-veil, a door, or any other item that prevent the vilely ogles of others.

She is also said to be talking 'boldly...' where this boldness is the derivative of her self-assured 'husband-devoutness.' When this boldness is there why she is emaciated through sadness - is the collateral question. For this, it is said that her wailing is not for herself, but for her separation from Rama, coupled with her thinking about Rama's miseries in forest, besides, due to the ambiguity about Lakshmana's meeting with Rama or otherwise.

Tilaka says, 'Seetha is aware of the curse of Ravana that his heads get splintered into pieces if he makes advances to any female without her consent, hence Seetha is talking fearlessly. And if Ravana tries to make any further advances, Seetha is ready to disappear, as is the practice with gods, or to become an untouchable entity, like a hologram...' But this is negated, taking Seetha as a human level entity rather than an incarnation, saying that 'human Seetha is unaware of Ravana himself, thus her becoming aware of his curse is untenable...' Maybe, Goddess Lakshmi or Maya Seetha is aware of that curse of Ravana.

3.56.2

राजा दशरथो नाम धर्म सेतुः इव अचलः |
सत्य सन्धः परिज्ञातो यस्य पुत्रः स राघवः ॥

"He whose son is Raghava, is a resolute king known as Dasharatha. That king is a kingly rampart for righteousness, a kingpin abiding in forthrightness and thereby his kingliness is well renowned in all worlds, and my husband Rama is such a king's son.

dasharathaH naama raajaa = Dasharatha, known as, king; a calaH = unwavering [resolute]; dharma setuH iva = for righteousness, rampart, like; satya sandhaH = forthrightness, he abide by; pari j~naataH = overly, known [well renowned one]; saH raaghavaH = he that, Raghava - Rama; yasya putraH = whose, son; [saH patiH mama = such a Raghava, husband, of mine.]

The word used setu also means a 'bridge' apart from a rampart. Thus Dasharatha is not only a rampart 'a defensive wall with a broad top and usu. a stone parapet...' for the defence of dharma from its mismanagement, but he is also the bridge between a dharma and dharma. Thus this bridge called Dasharatha enables anyone to crossover it towards dharma. That bridge called Dasharatha allowed Rama to cross and to reach forests for the annihilation of demons.

Therefore, Seetha is saying 'being such a righteous king's daughter-in-law, I cannot bring blemish to my in-laws, or to their dynasty in surrendering to you... furthermore, my husband is the one from such a dynasty who never tolerates unrighteousness...'

And by taking the name of Dasharatha, where dasha ratha 'ten way charioteer, or charioteer of ten chariots...' she is explaining 'my father-in-law chariots his one chariot in ten ways, whereas you can steer only one in one way, called lust... my father-in-law chariots ten chariots in a single instance, whereas you can handle only one, at any given time besides being dependent on the capability of auto-propelling Pushpaka aircraft, rather than on your own steersman's capability...

3.56.3

रामो नाम स धर्मात्मा त्रिषु लोकेषु विश्रुतः |
दीर्घ बाहुः विशालाक्षो दैवतम् स पतिः मम ॥

"Such a Dasharatha's son who is virtue-souled one, who is highly renowned in all the three worlds for his ambidexterity and perspicacity, and who is known as Rama is my husband and a god to me.

[yasya dasharasya putraH = which, Dasharatha's, son is]; who is; triSu lokeSu vishrutaH = in three, worlds, highly, renowned; diirgha baahuH = lengthy, armed one [having ambidexterity]; vishaala akSaH = wide, eyed [eagle-eyed, having perspicacity]; raamaH naama = Rama, known as; saH dharma aatmaa = he, virtue-souled one; mama patiH = my, husband; and; daivatam = [my] godlike.]

Annex: 'And he is named as Rama because he causes rejoice in one and all, thus he is well renowned in all worlds, unlike you who are named as Ravana, meaning that 'the one who makes one and all rueful...' thus you are also well renowned in the worlds, but by your notoriety. On the other hand Rama is virtue-souled, unlike you a virtueless, meritless and lawless knave... and his ambidexterity contrasts with your guile-handedness, while his perceptiveness with your purblindness of the proximate problem of yours... such a husband's wife as I am, how do you think that I on my own get estranged from such a godlike husband of mine, unrighteously...

3.56.4

इक्ष्वाकूणाम् कुले जातः सिंह स्कन्धो महाद्युतिः |
लक्ष्मणेन सह भ्रात्रा यः ते प्राणान् हरिष्यति ॥

"He who took birth in Ikshvaku's dynasty is a great-resplendent one with his shoulders like those of a lion, and who comes here along with similarly lion-shouldered and nearly great-resplendent brother of his, namely Lakshmana, to take your lives away. Such Rama is my husband.

ikSvaakuuNaam kule jaataH = in Ikshvaku's, dynasty, born in; simha skandhaH = lion, shoulders; mahaa dyutiH = great, resplendent one; bhraatraa lakSmaNena saha = brother, with Lakshmana, along with; yaH te praaNaan hariSyati = who, your, lives, will take away.

Annex: Ravana asked Seetha at 3-55-21 'what can you achieve with that dethroned, hapless, seer, vagrant Rama and who is short-lived, for after all, he is a human with littlest vitality?' Thus belittling Rama's possessions in the shape of palaces, riches and kingdoms. For that Seetha is now saying that Rama does not possess anything, but the whole world is possessed of him. saha lakshmaNa= sa ha lakshmaNa ; cihnaa naamno saha lakshmii ke saumitrau saa rasa striyaam 'Supreme Person's possession is the eternal opulence of the Universe...' para brahma mantraNayo 'one achievable by constant meditation upon Him alone...' To such Rama now adjoined is Lakshmana, the personified prosperity. As such, that Supreme Splendour has taken incarnation as Rama because of the curse of Anaranya. Thus, Seetha took the name of Ikshvaku dynasty.

The curse of Anaranya: Anaranya is the ancestor of Rama in Ikshvaku dynasty. His son is Haryashva, a grandparent of Rama. When Ravana subjugated Anaranya, dying Anaranya curses Ravana to die at the hands of his great-grandson Rama in later generations.

'Such Ikshvaku will now come along with prosperous Lakshmana not only to belittle your opulence of falsity, but also to terminate such a vainglorious mischief... thus foxlike creatures like you cannot dare a lion, for he is lion-shouldered... and because you foxed Rama you are still alive, otherwise...' - continuation with next verse.

3.56.5

प्रत्यक्षम् यदि अहम् तस्य त्वया स्याम् धर्षिता बलात् |
शयिता त्वम् हतः संख्ये जनस्थाने यथा खरः ॥

"Had I been forcibly humiliated by you in the presence of Rama, you too would have been killed by Rama in combat and by now you too would be sprawling on earth, as with Khara in Janasthaana, but you foxed him. However, such Rama is my husband.

aham tvayaa = I am, by you; tasya pratyakSam = in his [Rama's,] presence; balaat = forcibly; dharSitaa syaam yadi = humiliated, had I been, if; tvam = you; jana sthaane kharaH yathaa = in Janasthaana, Khara, as with; sankhye hataH shayitaa = in combat, killed, you would have been sprawling [on earth.]

3.56.6

य एते राक्षसाः प्रोक्ता घोर रूपा महाबलाः |
राघवे निर्विषाः सर्वे सुपर्णे पन्नगा यथा ॥

"Those demons who are spoken of you to be with ghastly forms and gruelling power, they all will become formless and powerless in face of Raghava, as with all snakes becoming non-poisonous earthworms in the face of Garuda, the Divine Eagle. Such Rama is my husband.

ghora ruupaa = with ghastly, forms; mahaabalaaH = gruellingly powerful; yaH [ye = ] = which; ete = all these; raakSasaaH proktaa = demons, said to be - available with you; sarve = all of them; suparNe = with respect to Garuda, the Divine Eagle; pannagaa yathaa = snakes, as with; raaghave = with regard to Raghava; nir viSaaH = devoid of, poison - futile.

Annex: 'You said that you have millions and millions of ghastly demons... but where are they, in the backyard of your house and behind your back? None has surfaced so far to confront my husband, for they are nothing but your kitchenware... and thus you are a gehe shuuraH 'a champion in your own home... a paper tiger...' boastful of your paper-thin-tigerish-ness before me, a solitary woman... thus you and your forces will be rendered ineffectual the minute you confront my husband...'

3.56.7

तस्य ज्या विप्रमुक्ताः ते शराः कांचन भूषणाः |
शरीरम् विधमिष्यन्ति गंगा कूलम् इव ऊर्मयः ॥

"Those gilded arrows of Rama unloosened directly and unswervingly from his bowstring will utterly batter your body, as the waves of River Ganga will be battering that river's riverbanks. Such Rama is my husband.

tasya = his - Rama's; jyaa = from bowstring; vi pra muktaaH = verily [directly,] unswervingly, unloosened; kaancana bhuuSaNaaH = in gold, decorated [gilded]; sharaaH = arrows; uurmayaH = waves; gangaa kuulam iva = River Ganga's, riverbanks, as with; te shariiram = your, body; vi dhamiSyanti = utterly, wallop.

Annex: 'What if Rama is dethroned or enthroned? He is not a 'hapless' person as observed by you, but he solitarily depends upon his self-confidence and a pair of skilful arms

3.56.8

असुरैः वा सुरैः वा त्वम् यदि अवध्यो असि रावण |
उत्पाद्य सुमहत् वैरम् जीवन् तस्य न मोक्ष्यसे ॥

"Even if you are unkillable either by gods or by demons, you Ravana, you will not be disenthralled by Rama while you are alive, for you hatched a very great animosity in him against you.

raavaNa = oh, Ravana; tvam = you; asuraiH vaa suraiH vaa = by demons, or, by gods, either; a vadhyaH = not, killable; asi yadi = you are, [even] if; su mahat vairam utpaadya = very, great, animosity, on generating - hatching; jiivan = in aliveness; tasya na mokSyase = by him [from Rama,] not, set free.

Annex: 'Maybe god or demons or others, other than humans, cannot kill you... why the humans were slighted by you as your killing agents at the time of your seeking boons from Brahma, or at least at the time of my abduction why humans are disregarded... hence, that heedlessness alone becomes the very cause for your self-ruination...'

3.56.9

स ते जीवित शेषस्य राघवो अन्त करो बली |
पशोः यूप गतस्य इव जीवितम् तव दुर्लभम् ॥

"That mighty Rama will become the terminator of the vestige of your life, and as with an animal fastened to the stake of sacrifice your life too will become irretrievable.

balii saH raaghavaH = mighty one, he, that Raghava; te jiivita sheSasya = your, life's, vestige of; anta karaH = end, maker [terminator]; yuupa gatasya pashoH iva = stake [of sacrifice,] on going [fastened to,] animal, as with; tava jiivitam dur labham = your, life, not, retrievable.

Annex: 'Even the beasts like cattle and goats when herded towards a slaughterhouse they will be apprehensively fearsome and walk closely and snugly, for they know not what will become of them... and for your part, your intellect is far too low than that of a beastie bovine... and you say vaingloriously that everything in every world fears you... firstly you fear for yourself as an animal tied to a stake...

'Rama's life itself is yajna 'a sacrificial ritual...' his actions are ritualistic performances... in which he sacrifices a dharma for the sake of dharma even by sacrificing his own comforts... and you said of him as a 'vagrant...' yes, his yajna is to be performed not by sitting in some hall of ritual, but meandering vagrantly... because entire earth is his hall of ritual... and now, you as a sacrificial beast are fastened to the stake of sacrifice by a rope called Seetha, and you be ready awaiting for your slaughter in that raama yaj~na

3.56.10

यदि पश्येत् स रामः त्वाम् रोष दीप्तेन चक्षुषा |
रक्षः त्वम् अद्य निर्दग्धो यथा रुद्रेण मन्मधः ॥

"If he that Rama glances you with his rancour-torched eyes, you demon, you will be completely burnt down now itself, as with Love-god burnt down by Furious Shiva.

rakSaH = oh, demon; saH raamaH = he, that Rama; roSa diiptena cakSuSaa = rancour, torched, with eyes; tvaam pashyet yadi = at you, he sees, if; adya = now; [sadyaH = promptly]; tvam nirdagdh = you, completely burnt down; rudreNa manmadhaH yathaa = by Rudra [the Furious Shiva,] Love-god, as with.

Annex: 'exacting eroticism is an inexcusable impasse... did you not learn this lesson from the legend of your iSTa daiva 'most cherished god...' God Shiva, who burnt down the Love-god... and if there is any thinly separated state between love and lust, how then will you be unburnt by the furious glances of Rama for your lustfulness...

3.56.11

यः चन्द्रम् नभसो भूमौ पातयेन् नाशयेत वा |
सागरम् शोषयेत् वा अपि स सीताम् मोचयेत् इह ॥

"He that Rama who hurls down the moon from skies onto earth, or else extirpates it if need be, or even desiccates an ocean, he alone rescues Seetha from here.

yaH = who - which Rama; candram nabhasaH = moon, from sky; bhuumau paatayen = on earth, hurls down; vaa = or else; naashayeta = extirpates [if need be]; saagaram shoSayet vaa api = ocean, desiccates, or, even; saH iha siitaam mocayet = he that Rama, from here, Seetha, rescues.

Annex: 'You need not sit back gleefully thinking that none can cross over an ocean and come thither, presuming that 'a hundred-yojana ocean roundly enshrouds this Lanka...' Rama can dehydrate any ocean of any size in its entirety... thus he just walk on its sands in commissioning his mission...

3.56.12

गत आयुः त्वम् गत श्रीकः गत सत्त्वो गत इन्द्रियः |
लंका वैधव्य संयुक्ता त्वत् कृतेन भविष्यति ॥

"Gone is your liveability, gone is your prosperity, gone is your vivacity, and gone is your faculty. Thus Lanka is widowed by a single deed of yours.

tvam = you; gata aayuH = with gone, livability; gata shriikaH = with gone, prosperity; gata sattvaH = with gone, vivacity; gata indriyaH = with gone, senses [faculty]; tvat kR^itena = by your, deed done - by the deed you have done in abducting me; lankaa vaidhavya samyuktaa bhaviSyati = Lanka, with widowhood, enjoined [widowed,] it will be [Lanka will become a widow.]

Annex: 'as such, you yourself cannot be on the throne of Lanka since her widowhood is admonished by your single act of touching 'other man's wife' that is me, and in abducting me... wherewith you daydream and daresay to me 'you rule over this very great empire of Lanka as empress of Lanka...'

3.56.13

न ते पापम् इदम् कर्म सुख उदर्कम् भविष्यति |
या अहम् नीता विना भावम् पति पार्श्वात् त्वया वनात् ॥

"In forest you have separated me from the propinquity of my husband, which diabolic deed of yours will not result in any ultimate happiness for you.

te idam paapam karma = your, this, diabolic, deed; sukha udarkam = happiness, for ultimate fruition; na bhaviSyati = not, it will be [yields]; yaa = by which [deed]; aham = I am; tvayaa vanaat = by you, from forest; pati paarshvaat = husband, from the side of; vinaabhaavam = separation; niitaa = dragged into [separated.]

Annex: you said to me, 'of what use is your thinking conversely about that long-lost Rama...' what else am I to do, for I am diabolically dragged away from him by you, as such I am, I am now contemplating upon that Rama alone to come here to handover 'a fruit of unhappiness' to you as a barter for my release...'

3.56.14

स हि देवर - दैवत - संयुक्तो मम भर्ता महाद्युतिः |
निर्भयो वीर्यम् आश्रित्य शून्ये वसति दण्डके ॥

"In fact, that great-resplendent husband of mine, Rama, is still residing in the eremitical Dandaka forest, bravely hinging on to his own valour, in tandem only with my brother-in-law.

mahaadyutiH mama bhartaa = great-resplendent one, my, husband; saH = he that Rama; viiryam aashritya = [his own] valour, hinging on to; nir bhayaH = without, fear [bravely]; devara [daivata ] samyuktaH = brother-in-law [or, God,] joined by [in tandem]; shuunye daNDake vasati hi = empty [eremitical,] in Dandaka, still residing; hi = in fact.

Annex: 'you said that you do not envisage 'him who can lead me back with his valour...' but my husband is still there in Dandaka along with his brother, both in tandem only with God Almighty, whose biting bravery and venomous valour are yet to be tasted by you... and if you too are brave enough, confront him to know whether I am winnable or otherwise...'

3.56.15

स ते वीर्यम् दर्पम् बलम् उत्सेकम् च तथा विधम् |
अपनेष्यति गात्रेभ्यः शर वर्षेण संयुगे ॥

"With storms of his arrows in a given combat my husband will dislodge arrogance, insolence, puissance, like that impudence from every limb of yours.

saH = he - my husband Rama; samyuge shara varSeNa = in combat, arrow, by storms of; te gaatrebhyaH = your, from limbs; darpam balam viiryam = insolence, arrogance, puissance; tathaa vidham = in that, way; utsekam = impudence; apa neSyati = to side, leads - expels.

Annex: 'for yours is only bodily might as you have said 'I behold none matchable to my vitality...' and no spiritual or ethical, or whatsoever merits abide in you... thus, should you confront an ethical and scrupulous combatant, evanished are your bodily vanities...'

3.56.16

यदा विनाशो भूतानाम् दृश्यते काल चोदितः |
तदा कार्ये प्रमाद्यन्ति नराः काल वशम् गताः ॥

"As and when ruination of created beings manifests actuated by Time, then all of them will place their behaviour in endangerment, as they have gone under the control of End-Time.

bhuutaanaam = for birthed beings; yadaa kaala coditaH vinaashaH dR^ishyate = as [and when,] time, actuated, ruination, manifests; tadaa naraaH kaala vasham gataaH = then, humans [created beings,] Time's, under control, having gone in; kaarye pramaadyanti = in actions [behaviour,] endangers [places themselves.]

Annex: 'you said to me that 'by your damnable dwelling in forests, bygone is your bad-luck which you misdealt in bygone times...' and I agree for that assertion of yours as my damnable bad-luck is nearing its completion, but your damnable, ill-lucky, self-ruinous time as started, and hence you are placing your behaviour in endangerment, by this quirkish act of abducting me...'

3.56.17

माम् प्रधृष्य स ते कालः प्राप्तो अयम् रक्षस अधम |
आत्मनो राक्षसानाम् च वधाय अन्तः पुरस्य च ॥

"This is that time which has bechanced on you owing to your molesting me, you basely demon, by which time-factor yourself, all of your demons, and even all of your queens in the Chambers of Queens will be devastated.

rakSasa adhama = oh, demon, basely; maam pradhR^iSya = me, on molesting; aatmanaH = for yourself; raakSasaanaam ca = for [all] demons, also; antaH purasya ca = for interior [Queen's,] Chambers, also; vadhaaya = for devastation; ayam = this; saH kaalaH = that, time - [end time]; te praaptaH = to you, bechanced.

Annex: You said that I will become an empress among all females you brought. I need not become an empress for the 'countless females of finest fabric you amassed...' Because all those females have yielded themselves to you, and they are going to be devastated and evanished along with their Chambers of Queens, which chambers you endowed to them as gifts. But Rama will rescue others who are still captivated yet reticent. Where is the question of my becoming an empress of dead souls?

3.56.18

न शक्या यज्ञ मध्यस्था वेदिः स्रुक् भाण्ड मण्डिता |
द्विजाति मंत्र संपूता चण्डालेन अवमर्दितुम् ॥

"It is impossible for a profaner to heavily tread on the Altar of Fire amidst a Ritual Hall surrounded by oblational vessels, further sanctified by Vedic hymns.

yaj~na madhyasthaa = ritual [hall,] amidst; sruk bhaaNDa maNDitaa = oblational, vessels, surrounded with; dvijaati mantra sampuutaa ca = by Brahman's [Vedic,] hymns, sanctified by, further; vediH = Fire-altar; caNDaalena ava marditum = by profaner, to heavily tread on; na shakyaa = not, possible.

Annex: 'Liken me to that Altar of Fire, centrally located in the ritual hall of Rama, namely the whole earth, and liken the oblational receptacles to nature's bounties like lakes, rivers, mountains, trees, and liken the offerings to flowers, fruits, and waters, and liken Vedic sound to the background drone of nature... and every bit of it is sanctified by all the hymns of Veda-s, as all Veda-s glorify them, the components of nature alone... and you profaner... it is impossible for you tread on this Fire Altar, that is me, blasphemously...'

This expression caNDaal has its own impact. Though this is amplified elsewhere it is reiterated here also. The nomenclature of caNDaal is not the present day 'untouchable' 'outcaste' or a 'pariah' etc., because he is also a member and an important functionary in Hindu system of castes. The analogy is between the Vedic-scholar and profaner, [meaning: one who is not initiated into religious rites or any esoteric knowledge...] and between the Altar of Fire and Fire of Pyre, and between the Vedic Ritual and Funeral Rites, both involving Vedic-hymns. A Vedic scholar may perhaps conduct a yaj~na but he is no authority to conduct antya kriya 'funerals' till its end. At best, a priest's function is until the lighting of the pyre, and even perhaps until kapaala moksha 'breakage of cranium...' and from then on it is the function of this caNDaal to take care of the corpse consigned to fire and for its complete cremation, since leaving half burnt corpse to vultures and foxes or wolves, is sinning. Thus, if a Vedic scholar conducts jaata aadi kriyaaH 'rites from birth onwards...' as an initiator, whereas a caNDaal conducts antya, uttara kriyaaH 'rites of death afterwards...' as a terminator. Thus, Ravana being a Vedic scholar is now conducting himself as a self-cremator.

3.56.19

तथा अहम् धर्म नित्यस्य धर्म पत्नी दृढ व्रता |
त्वया संप्रष्टुम् न शक्या अहम् राक्षसाधम पापिना ॥

"Likewise, I am the solemnly pledged legitimate wife of one who steadied himself in righteousness, and such as I am, you basely demon, it is impossible for you trespasser to touch me even.

raakshasa adhama = oh, demon, basely; tathaa = likewise - on par with Rama; dharma nityasya = in righteousness, one who steadied himself; dharma patnii = legitimate, wife; dR^iDha vrataa = solemnly, pledged [wife]; aham = such as I am; paapinaa tvayaa sampraSTum = by a trespasser, by you, to touch; aham na shakyaa = I am, not, possible - impossible.

3.56.20

क्रीडन्ती राज हंसेन पद्म षँडेषु नित्यशः |
हंसी सा तृण षण्डस्थम् कथम् द्रक्षेत मद्गुकम् ॥

"How a she-swan ever frolicking with majestic swans in bunches of lotuses can leer at a water-crow sneaking in a bunch of grass?

padma SanDeSu = in lotuses, bunches; nityashaH = ever; raaja hamsena kriiDantii = with majestic, swans, sporting [frolicking]; saa hamsii = she, that she-swan; tR^iNa SaNDastham = grass, abiding in bunch - sneaking in a bunch of grass; madgukam = at water-crow; katham draksheta = how, leers at.

3.56.21

इदम् शरीरम् निःसंज्ञम् बन्ध वा घातयस्व वा |
न इदम् शरीरम् रक्ष्यम् मे जीवितम् वा अपि राक्षस ॥न तु शक्यामि उपक्रोशम् पृथिव्याम् धातुम् आत्मनः |

"Oh, demon, you may either trammel or vandalise this inertial body of mine. I claim neither this body nor life of mine as my own. But I am intolerant to bear with any disrepute on this earth." Thus Seetha castigated Ravana. [3-56-21, 22a]

21, 22a: raakshasa = oh, demon; niH sanj~nam = less of, feelings [inertial]; idam shariiram = this, body; bandha = you trammel; vaa = or; ghaatayasva = vandalise; vaa = or; me idam shariiram = to me, [either] this, body; jiivitam vaa api = life, or, even; rakSyam = saveable; na = not - no need; [this life is irreclaimable by me]; tu = but; pR^ithivyaam = on earth; aatmanaH = for myself; upakrosham = disrepute; dhaatum na shakyaami = to bear with, not, tolerant I am.

Annex: 'my father endowed me to Rama bodily in kanyaa daana 'bride betrothal...' and I soulfully resigned my soul, let alone my life, unto that Rama by my vara sviikaara, paaNi grahaNa... 'marriage...' as such I cannot reclaim my body and soul from Rama for placement in other's unworthy hands... thereby it is up Rama to win back his wife, or it is up to you to tangle, mangle, and wrangle with these ideas...'

Nobility is nobler than life. Hence, it is to be protected even at the cost of one's own life... anena praaNa parityaagena api loka apavaada pariharaNa puurvakam yashaH samrakShNiiyam iti suucitam

• tathaa ca raghu vamshe kaalidaasaH - api sva dehaat kim uta indriya arthaat yashodhaanaanam hi yasho gariiyaH - dk

3.56.22

एवम् उक्त्वा तु वैदेही क्रोद्धात् सु परुषम् वचः ॥रावणम् मैथिली तत्र पुनः न उवाच किंचन |

Vaidehi on speaking those highly caustic words angrily to Ravana in this way, she that Maithili spoke no more in that matter. [3-56-22b, 23a]

22b, 23a. vaidehii maithilii = princess of Videha, Maithili; kroddhaat = with fury; raavaNam = to Ravana; evam = in that way; su paruSam vacaH uktvaa = highly, caustic, words, on speaking; tatra = therein [that matter]; punaH kimcana na uvaaca = further, no more, not, spoke.

3.56.23

सीताया वचनम् श्रुत्वा परुषम् रोम हर्षणम् ॥प्रति उवाच ततः सीताम् भय संदर्शनम् वचः |

On hearing Seetha's scathing and hair-raising censures, then Ravana retorted with these intimidatory chides. [3-56-23b, 24a]

23b, 24a. siitaayaaH = Seetha's; paruSam roma harSaNam vacanam shrutvaa = scathing, hair, raising, words [censures,] on hearing; [raavaNaH = Ravana]; tataH = then; siitaam = to Seetha; bhaya sandarshanam vacaH = fear, showing [intimidatory,] words [chides]; prati uvaaca = in turn, said - retorted.

3.56.24

शृणु मैथिलि मत् वाक्यम् मासान् द्वादश भामिनि ॥कालेन अनेन न अभ्येषि यदि माम् चारु हासिनि
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ततः त्वाम् प्रातः आशा अर्थम् सूदाः छेत्स्यन्ति लेशशः ॥

"Oh, angry lady Maithili, listen to my words. A period of twelve months is given to you. And oh, smiley smiler, if you do not come nigh of me within that period, then the cooks will slice you to pieces for the purpose of a morning meal." [3-56-24b, 25]

24b, 25. maithili = oh, Maithili; bhaamini = oh, lady in anger; mat vaakyam shR^iNu = my, words, you listen; dvaa dasha maasaan = two, ten [twelve,] months; is the period given to you; caaru haasini = oh, smiley, smiler; anena kaalena = by that, time; maam na abhyeSi yadi = of me, do not, you come nigh, if; tataH = then; suudaaH = cooks; tvaam = you; praataH aashaa artham = morning, meal [/ quarters,] for purpose of; leshashaH = to pieces; Chetsyanti = they slice you.

dhvani/innuendo: Ravana the devotee is saying: 'I will wait for a period of twelve months... and if I am na abhyeSi 'unblessed...' tataH tvaam uddishya 'then, on your account...' praataH 'morning, next morning after twelve month period...' aashaa artham 'for the purpose of crows, eagles and vultures in direction, quarters...' suudaaH 'cooks...' maam Chesyanti 'me, they slice to pieces...' mat aaj~nayaa, iti shesaH 'by my order, thus ellipted...'

'I will wait for a period of twelve months... and if I am unblessed even by that time, by my order my cooks will slice me to pieces for the morning meal of vultures in all the directions of compass, as a kind of self-immolation by getting sliced to pieces as I will become unworthy for your grace...' Tiirtha.

If one king conquers another and lay seize to queens, a twelve month time is given to the defeated king to regain his captivated queens, by making another round of combat. If the defeated king is unable to do so, or reluctant to do so, the captivated queens of the defeated king automatically belong to the conquering king after twelve months, raja niita - shaanti parva - Maha Bharata.

3.56.26

इति उक्त्वा परुषम् वाक्यम् रावणः शत्रु रावणः |
राक्षसीः च ततः क्रुद्ध इदम् वचनम् अब्रवीत् ॥

Thus on saying those harsh words, Ravana, the one who makes his enemies to bewail, and who is now infuriated said this sentence to the guarding demonesses.

shatru raavaNaH raavaNaH = [his] enemies, one who make to bewail, such Ravana; iti paruSam vaakyam uktvaa = thus, harsh, words, on saying; tataH kruddha = then, infuriated one; raakSasiiH idam vacanam abraviit = to [guarding] demonesses, this, sentence, said.

3.56.27

शीघ्रम् एव हि राक्षस्यो विकृता घोर दर्शनाः |
दर्पम् अस्या अपनेष्यन्तु मांस शोणित भोजनाः ॥

"Oh, gnarled demonesses of grisly mien and devourers of meat and blood, you have to indeed remove her pride immediately.

vikR^itaa ghora darshanaaH = gnarled ones, grisly, in mien; maamsa shoNita bhojanaaH = meat, blood, eaters of; such as you are you; raakSasyaH = oh, demonesses; shiighram eva = immediately, only; asyaaH darpam apaneSyantu = her, pride, you remove.

dhvani/innuendo: 'Oh, demonesses you now immediately become a+ vikR^itaa 'not, ghastly, not gnarled...' darpam vinaa 'your pride, without...' asyaat samiipe 'in her proximity, in her audience...' iSyadhvam 'be servitors...'

'Oh, demonesses of gnarled grisly mien and devourers of meat and blood, now you immediately become presentable, casting off your gnarled and ghastly appearances... and without your personal pride be in her servitude as servitors in her audience... for she is my Goddess Lakshmi...'

3.56.28

वचनात् एव ताः तस्य विकृता घोर दर्शनाः |
कृत प्रांजलयो भूत्वा मैथिलीम् पर्यवारयन् ॥

Just by that order of Ravana those demonesses of grotesque and ugly appearance have obediently made palm-fold to him and encircled Maithili.

vikR^itaa ghora darshanaaH = grotesque, ugly, in appearance; taaH = those; [raakshasii gaNaaH = demonesses, groups of; tasya = his [Ravana's]; vacanaat eva = by wordds [order of,] only - just by that order; kR^ita praanjalayaH bhuutvaa = made, palm-fold, they on becoming - obedient; maithiliim paryavaarayan = around Maithili, encircled.

3.56.29

स ताः प्रोवाच राजा तु रावणो घोर दर्शनाः |
प्रचाल्य चरण उत्कर्षैः दारयन् इव मेदिनीम् ॥

That king Ravana paced in an earth-shattering manner as though to cleave it and clearly said this to those demonesses with ghastly look.

raajaa saH raavaNaH tu = who is king, he, that Ravana, on his part; caraNa utkarSaiH = with feet's, stamping; mediniim pracaalya = earth, made to shatter; daarayan iva = to cleave [earth,] as though; taaH ghora darshanaaH = to them, to ghastly demonesses, in look; pra uvaaca = clearly, said.

3.56.30

अशोक वनिका मध्ये मैथिली नीयताम् इति |
तत्र इयम् रक्ष्यताम् गूढम् युष्माभिः परिवारिता ॥

"Let this Maithili be taken to the centre of Ashoka gardens, where you all shall blockade and guard her stealthily.

[iyam = this]; maithilii = Maithili; ashoka vanikaa madhye = Ashoka, gardens, centre of; niiyataam = she is to be led - taken away; tatra iyam = there, she; yuSmaabhiH parivaaritaa = by you all, by blockading; guuDham rakSyataam = stealthily, guarded; iti = thus; he said to them.

3.56.31

तत्र एनाम् तर्जनैः घोरैः पुनः सांत्वैः च मैथिलीम् |
आनयध्वम् वशम् सर्वा वन्याम् गज वधूम् इव ॥

"You threaten her with dreadful admonitions and again speaking imploringly you all have to bring her under control, as a wild she-elephant of age will be brought under control.

tatra = there; sarvaaH = all of you; enaam maithiliim = at her, at Maithili; ghoraiH = with dreadful [admonitions]; tarjanaiH = [pointing the] forefingers, [threateningly]; punaH saantvaiH ca = again, imploringly [speaking,] also; vanyaam gaja vadhuum iva = in forest [wild,] elephant, bride [she-elephant,] as with; vasham aanayadhvam = under control, you shall bring her.

Annex: Ravana the devotee's the caution is: vinaa tarjaniaH 'without threats, tame her; or tarjanaiH vinaa ghoraiH where vinaa 'without...' is ellipted by commentators and said 'threats without dreadfulness...

'You as demons are already habituated to threat sages and saints till their death... but, mind it... just threaten Maithili till threat-tolerability... do not overdo it, lest she may die of threats... again brainwash her with good words of me and my generosity... if Maithili is dead at your hands deem that you and your families are effaced... for I cherish Maithili to live...'

3.56.32

इति प्रति समादिष्टा राक्षस्यो रावणेन ताः |
अशोक वनिकाम् जग्मुः मैथिलीम् परिगृह्य तु ॥सर्वकामफलैर्वृक्षैर्नानापुष्पफलैर्वृताम् - यद्वा -
सर्व काम फलैः वृक्षैः नाना पुष्प फलैः वृताम् |
सर्व काल मदैः च अपि द्विजैः समुपसेविताम् ॥

When Ravana has clearly ordered, those demonesses on their part took Maithili to Ashoka garden. That Ashoka gardens are surrounded with trees that yield fruits to every savour, and now they are diversely flowered and fruited. Further, those gardens are highly adored by all-time lusty birds.

32, 33. raavaNena iti = by Ravana, in this way; prati sam aadiSTaa = towards, clearly, ordered - demonesses who are ordered; taaH raakSasyaaH = those, demonesses; maithiliim parigR^ihya tu = Maithili, on taking, on their part; sarva kaama phalaiH = to every, savour, having fruits; naanaa puSpa phalaiH = having diverse, flowers, fruits; vR^ikSaiH = with such - trees; vR^itaam = surrounded with; sarva kaala madaiH dvijaiH = at all, time, lusty, by birds; sam upa sevitaam = highly adored; ashoka vanikaam jagmuH = to Ashoka, gardens, they went.

3.56.34

सा तु शोक परीत अंगी मैथिली जनकात्मजा |
राक्षसी वशम् आपन्ना व्याघ्रीणाम् हरिणी यथा ॥

But she that Janaka's daughter Maithili whose body is with a coverall of anguish, further on obtaining the control of demonesses, she is as good as a she-deer under the coverall of tigresses.

shoka pariita angii = with anguish, coverall, body; janaka aatmajaa = Janaka's, daughter; saa maithilii tu = she, that Maithili, on her part; hariNii vyaaghriiNaam yathaa = she-deer, to tigresses, as good as; raakSasii vasham aapannaa = demonesses, controlling, obtained.

3.56.35

शोकेन महता ग्रस्ता मैथिली जनकात्मजा |
न शर्म लभते भीरुः पाश बद्धा मृगी यथा ॥

Maithili, the daughter of Janaka, who is already consumed by utmost agony has not obtained any placidity now as with a she-deer bound by tether - where timorousness is common to both.

mahataa shokena grastaa = by utmost, agony, consumed by; bhiiruH = timorous one - Seetha / she-deer; janaka aatmajaa maithilii = Janaka's, daughter, Maithili; paasha baddhaa mR^igii yathaa = tether, bound, she-deer, as with; sharma na labhate = placidity, not, obtained.

3.56.36

न विन्दते तत्र तु शर्म मैथिली
विरूप नेत्राभिः अतीव तर्जिता |
पतिम् स्मरन्ती दयितम् च देवरम्
विचेतना अभूत् भय शोक पीडिता ॥

Maithili knows no peace when the bizarre-eyed demonesses have highly intimidated her, and by shut-seeing those demonesses her reminiscences went over to her dear husband and about her brother-in-law Lakshmana too, and when she felt about the improbability of their coming here, she is distraught with alarm and anguish, and then she swooned.

viruupa netraabhiH = by [demonesses] with bizarre, eyes; atiiva tarjitaa = highly, intimidated; maithilii = Maithili; tatra sharma na vindate = there [in captivity,] peace, not, knows; dayitam patim = about dear, husband; devaram ca = of brother-n-law Lakshmana, too; smarantii = while reminiscing; bhaya shoka piiDitaa = with alarm, with anguish, distraught; vi cetanaa = with, animation [swooned]; abhuut = she became.

Is Seetha really the Goddess Lakshmi? This question is often raised and answered by commentators. Ravana kidnapped umpteen numbers of beautiful women and goddess, but why his dialogues with Seetha are given many shades of meanings by all most all commentators. Is this for proving Ravana as devotee or else to prove that Seetha is not a human but Goddess Lakshmi

• is the collateral objection. Apparently, Seetha is behaving like a normal woman but latently her speeches, verbiage, or the words put by Valmiki on her tongue, indicate that she is an all-powerful enigma... without saying who she is.

If she is an incarnation of Goddess Lakshmi how then can Ravana lift her up and carry this far - is the next dilemma, because Ravana's strength becomes useless to lift up Lakshmana who swooned on the battlefield when Ravana used Shakti missile. In Yuddha Kaanda Ch. 59 verse 111 it is said: himavaan mandaro meroH trai lokyam vaa saha amaraiH | shakyam bhujaabhyaam uddhartum na shakyo bharata anujaH

'Ravana may have lifted Mt. Himavan, Mt. Mandara, Mt. Meru or all the three worlds along with all gods, but he could not lift up Bharata's brother Lakshmana with both of his shoulders...'

Ravana wanted to distance fiercer Lakshmana from Rama so that Rama's intensity of warring lessens. Then an episode of this lifting occurs and Hanuma on seeing this comes to Ravana and hits Ravana with fist, by which Ravana falls distantly with blood effusing from eyes, ears, and mouth. Then Hanuma easily lifts up Lakshmana and takes him to Rama. A man in swoon will not weigh differently to two different lifters. How then Ravana could not lift Lakshmana, which is not at all a great feat to Hanuma? For this the very next verse 112 gives a reply saying that:

'even if Lakshmana is hit by Shakti missile of Brahma, he is conscious of himself as an unimaginable entity of God Vishnu, so Ravana could not lift Lakshmana. Whereas Hanuma happened to be a true devotee of God Almighty, he could easily lift Lakshmana...'

Then the original topic of Ravana's lifting and carrying off Seetha comes to fore. She is also another unimaginable entity of Supreme Person. How then can Ravana lift her? For this it is said that Seetha allowed herself to be carried off by Ravana as she pledged in the incarnation of Vedavati.

The legend goes on to say that Vedavati is the brainchild of a sage called Kushadhwaja, and he decides to give Vedavati only to Vishnu in marriage. But it is an unfulfilled desire in his lifetime. Then Vedavati starts a rigorous penance to achieve her father's wish. When she is at the culmination point of her penance, Ravana passing that way in skyway sees this beautiful lady, nears, and disturbs her penance. Vedavati coming out of her meditation curses Ravana saying that she will reincarnate herself to destroy Ravana and his entire dynasty. Then she causes a yogic fire and immolates herself in it. Ravana took this as prattle by a woman-hermit, dismisses that curse, and conveniently forgets it.

Later, Ravana being an ardent devotee of Shiva, on one day when he enters a lake to get lotuses for his daily worship of Shiva, and finds among lotuses a baby in a lotus. He brings that lotus and the baby to his palace, in all his fondness for children. But his empress Mandodari doubts the arrival of this baby in lotus and recognises that baby as Goddess Lakshmi. They consult their teachers about that baby's arrival. Those teachers, priests and pundits advise to get rid of this baby immediately, for she is Vedavati, arrived here only to end Ravana and his dynasty. Then Mandodari orders the servants to carry away this baby in a casket, and bury it.

Empress Mandodari further curses that girl saying: 'this faithless girl [for Wealth has no faithfulness, and this girl is recognised as Goddess Lakshmi

• presiding deity of Wealth,] will thrive only in a house, where the householder has his senses conquered, and who being an emperor lives like a perfect hermit, and who though wealthy and supreme by himself, will care nothing for the riches but view whole of the world and people as his own soul, with an impartial attitude...' Mandodari thought that such a person is an impossibility to take birth in this mortal world, and thus presumed this curse to be twisty. But there is King Janaka who has all these attributes. A king without ego, wealthy one living simple, childless but yet does not crave for children, like King Dasharatha. Hence, he is called raajarshi a saintly king. While King Janaka was about to perform a Vedic ritual, he had to till some piece of land as a ceremonial act to commence that ritual. Then this casket with the baby is touched to the blade at the end of plough-beam and that plough halted. The attendants dug up that area only to find this casket with baby. The childless Janaka takes the baby into his arms and names her as 'Seetha...' where Seetha in Sanskrit means 'furrow.' This is as per aananda raamaayaNa Thus, Goddess Lakshmi became Vedavati and Vedavati became Seetha of Ramayana, as such Valmiki calls his Ramayana siithaayaH charitam mahaan...

Then another counter objection - it is all correct to say that all puraaNaa-s say that these characters in Ramayana as gods and goddesses, as Vishnu Puraana says raaghavatve havat siitaa rukmiNii kR^iSNa jananii. But does Valmiki say it in his epic? For this it is answered, though it is not said explicitly there are many instances indicating towards this divinity of Seetha. Seetha asks Fire-god to become cool for Hanuma, when his tail is burnt saying siito bhava hanumataa and likewise she could have said hato bhava raavaNa 'dead you are Ravana...' But she does not say so for, because Rama has to undertake that process of elimination of vice called Ravana. As Seetha said in Sundara Kanda Ch. 22, verse 20: a sandeshaat tu raamasya tapasaH ca anupaalanaat | na tvaam kurmi dashagriiva bhasma bhasmaarha tejasaa ||

'As I have no indication from Rama to burn you down, nor do I wish to waste my ascetic power, therefore I do not burn you to ashes, though you are worthy to become a mound of ash...'na apahartum aham shkyaa tvayaa raamasya dhiimataH | vidhiH tava vadha arthaaya vihito na atra samshayaH ||

'I am un-seizable for [any] as I am the wife of bold Rama, but it happened so, for you are fated to doom [you could seize me...] undoubtedly...'

Again in Yuddha Kanda Brahma in eulogising Rama for eliminating Ravana says in Ch. 117, verse 28: siitaa lakshmiiH bhavaan viSNuH... 'Seetha is Lakshmi and you are Vishnu...' Like this, there are many bits and pieces of information to establish her as an incarnate of Vedavati alias Goddess Lakshmi. Govindaraja.

Then why she and Rama behaved like humans in their wailing, moaning, and bawling is again a secondary query. This is according to loka riiti, laukika vidhaana 'humanly nature, behaviour in human world...' Though this humanly behaviour is not innate trait as Rama says aatmaanam aham maanuSam manye 'I for myself confess to be human...' Hence this humanly wailing and bawling are due to an adopted human behaviour, where incarnation itself is an adaptation.

Their humanly behaviour is to show themselves as one with the humans, asking humans to undergo these series of sufferings to eliminate unrighteousness, either in the society or within themselves. Besides, their mission is to make believe Ravana that they are just humans, as Ravana is killable by humans and monkeys, but not to hoodwink readers, the adherents or all of us put together. Maheshvara Tiirtha.

This incarceration of Seetha in Ashoka gardens is viewed as the incarceration of the innate soul in birthed being's body. The release from that body, namely moksha is achievable only when that being wants a perfect release by transcending the threefold nature consisting of sattva, rajas, tamo guNaaH 'purity, activity and stolidity...' and with an unswerving devotion to the Supreme as said in Gita, 14-26: maam ca yo avyabhicaareNa bhakti yogena sevate | sa guNaan samatiitya etaan brahma bhuuya kalpate ||

'And such- / With single, fervent faith adoring Me, / Passing beyond the Qualities, conforms / To Brahma, and attains Me!' - Sir Edwin Arnold.

God Almighty is said to be masculine single, the rest of the universe is taken as feminine, as said in Vishnu Puraana: sa eva vaasudevo ayam saakShaat puruSha ucyate | strii praayam etat sarvam jagat brahma purassaram || Then the way the innate soul, called Seetha, is incarcerated is, when she had no help of the Supreme or the Adherent of the Supreme, [Rama and Lakshmana.] Then the Decahedral demon [the demon called Ten Motor Senses,] came and captured the Soul, called Seetha and incarcerated that soul in Lanka. The syllable 'lam' in the word Lanka is lam - biijaakshara which stands for earth, and because body is earthly, lascivious and carnal, the soul enters that body by its bondage. If that soul again tries for a final release, that soul shall seek the Ultimate as said in the verse of Gita, quoted above.

There is no instance to quote that Rama or Seetha have performed some miracles, special effects or any other optical works... perhaps due to lack of any FX studio or something like that, or due to their humanly behaviour. This wizardry is shown by demons and monkeys but not by mannish Rama or womanish Seetha. Yet Seetha is held more enigmatic than Rama. If she is not an enigma how she footslogged miles and miles in forests without hiring a taxi, and how she came out of blazing fire when she performed self-immolation after Great War? These are but two questions among many. Because these questions are never-ending and more enigmatic, because we think that we have deciphered what Rama is, it is better retain Seetha as an undecipherable enigma.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे षट् पंचाशः सर्गः

3.57.1

राक्षसम् मृग रूपेण चरन्तम् काम रूपिणम् |
निहत्य रामो मारीचम् तूर्णम् पथि न्यवर्तत ॥

Rama on killing that demon Maareecha, who is a guise changer at his wish and who moved about in the guise of a deer, instantly started to return on the trail by which he trailed after that deer-demon.

raamaH = Rama; mR^iga ruupeNa carantam = in deer's, guise, one who is moving about; kaama ruupiNam = by wish, guise-changer; raakSasam maariicam = demon, Maareecha; nihatya = on killing; tuurNam pathi nyavartata = quickly, on trail, started to return.

3.57.2

तस्य संत्वरमाणस्य द्रष्टु कामस्य मैथिलीम् |
क्रूर स्वरो अथ गोमायुः विननाद अस्य पृष्ठतः ॥

While Rama is anxiously hurrying to see Maithili, then a brutish voiced jackal deafeningly howled at his behind.

maithiliim = at Maithili; draSTu kaamasya tasya = to see, anxious, that Rama; sam tvaramaaNasya = to verily, hurrying one; atha = then; kruura svaraH gomaayuH = brutish, voiced, jackal; asya pR^iSThataH = at his, behind; vi nanaada = deafeningly, howled.

3.57.3

स तस्य स्वरम् आज्ञाय दारुणम् रोम हर्षणम् |
चिंतयामास गोमायोः स्वरेण परिशन्कितः ॥

On hearing that threatening and hair-raising howl of jackal Rama is overly threatened just by the tone of fox in which it is foreboding, inasmuch as the forbidding intoning of Maareecha.

saH = he; tasya gomaayoH = of that, jackal's; daaruNam roma harSaNam svaram = threatening, hair, raising one, howl; aaGYaaya = on listening; svareNa pari shankitaH = of fox's, by tone, overly, doubtful [threatened]; cintayaamaasa = started to think.

3.57.4

अशुभम् बत मन्ये अहम् गोमायुः वाश्यते यथा |
स्वस्ति स्यात् अपि वैदेह्या राक्षसैः भक्षणम् विना ॥

"Huh! As to how this jackal has howled I deem that as inauspicious. As yet undevoured by demons would Vaidehi be safe?

bata = huh!; gomaayuH yathaa vaashyate = jackal, as to how, voicing - howling; thereby; aham a shubham manye = I, not, auspicious, I deem; raakSasaiH bhakSaNam vinaa = by demons, devoured, without - undevoured; vaidehyaa = of Vaidehi; svasti syaat api = safe, will be, albeit - is she safe?

3.57.5

मारीचेन तु विज्ञाय स्वरम् आलक्ष्य मामकम् |
विक्रुष्टम् मृग रूपेण लक्ष्मणः शृणुयात् यदि ॥स सौमित्रिः स्वरम् श्रुत्वा ताम् च हित्वा अथ मैथिलीम् |
तया एव प्रहितः क्षिप्रम् मत् सकाशम् इह एष्यति
॥

"On knowing the nature of my voice Maareecha in the semblance of a deer yelled out mimicking my voice. If Lakshmana listens that voice, recognising it as my voice he will instantly rush to my near. Else if Maithili listens, she will hasten him to go over here and Soumitri instantly rushes here leaving her off.

5, 6. mR^iga ruupeNa maariicena = in deer's, semblance, by Maareecha; viGYaaya = on knowing - the nature of my voice; maamakam svaram = pertaining to me, voice; aalakSya [aalambya] = taking hold of - imitating; vikruSTam = yelling - crying; lakSmaNaH shR^iNuyaat yadi = Lakshmana, listens, if; saH saumitriH svaram shrutvaa = he, that Soumitri, [my] voice, on hearing [on recognising]; atha = or else - if Seetha hears; tayaa eva iha prahitaH = by her [by Seetha,] only, to here, hastened up; taam maithiliim hitvaa = her, Maithili, on leaving; kSipram mat sakaasham eSyati = instantly, to my, near, he rushes.

3.57.7

राक्षसैः सहितैर् नूनम् सीताया ईप्सितो वधः |
कांचनः च मृगो भूत्वा व्यपनीय आश्रमात् तु माम् ॥दूरम् नीत्वा अथ मारीचो राक्षसो अभूत् शर आहतः |
हा लक्ष्मण हतो अस्मि इति यत् वाक्यम् व्यजहार ह ॥

"As could be seen from Maareecha's becoming a Golden Deer only to sidetrack and take me away from hermitage, his becoming a demon when hit with an arrow, and his shouting words indeed like, 'ha, Lakshmana, ha, Seetha, I am killed,' the demons are collectively intending to do away with Seetha. It is certain.

7, 8. yat maariicaH = which, Maareecha; kaancanaH mR^igaH bhuutvaa = golden, deer, on becoming; maam aashramaat vyapaniiya = me, from hermitage, on sidetracking; duuram niitva = distantly, took away; atha = then; shara aahataH = by arrow, hit; raakSasaH abhuut = demon, as to how he became; haa lakSmaNa hataH asmi = ha, Lakshmana, killed, I am; iti = thus; vaakyam vyajahaara ha = sentence, as to how he uttered - shouted, indeed; gauging by these happenings; sahitaiH raakSasaiH = collectively, by demons; siitaayaa vadhaH iipsitaH = Seetha's, killing, intended; nuunam = defiantly.

3.57.9

अपि स्वस्ति भवेत् द्वाभ्याम् रहिताभ्याम् मया वने |
जनस्थान निमित्तम् हि कृत वैरो अस्मि राक्षसैः ॥निमित्तानि च घोराणि दृश्यन्ते अद्य बहूनि च |

"Whether there will be safety in forest for those two in my absence, or not, is my doubt. Owing to my devastating Janasthaana I have become a harboured grudge for demons, am not I! As such, foretokens are appearing now, severely and severally." Thus Rama's thoughts have sprinted. [3-57-9, 10a]

9, 10a: mayaa vane = with me, in forest; rahitaabhyaam dvaabhyaam = without [me,] for those two; svasti api bhavet = safety, whether, will be; janasthaana nimittam = Janasthaana, for the sake of; raakSasaiH kR^ita vairaH asmi hi = by demons, made [harbours,] grudge [against me,] I am, am not I; adya ghoraaNi bahuuni ca = now, severe, several, even; nimittaani ca dR^ishyante = foretokens, also, are appearing.

3.57.10

इति एवम् चिंतयन् रामः श्रुत्वा गोमायु निःस्वनम् ॥निवर्तमानः त्वरितो जगाम आश्रमम् आत्मवान्
|
आत्मनः च अपनयनम् मृग रूपेण रक्षसा ॥

When that soulful Rama has heard the whistle of jackal while returning, he persistently thought in this way about his detour caused by demon in the disguise of a deer, thus he speedily advanced towards his hermitage. [3-57-10b, 11]

10b, 11. aatmavaan = soulful one; raamaH = Rama; gomaayu niHsvanam shrutvaa = jackal's, howling, on hearing; mR^iga ruupeNa rakSasaa = in deer's, disguise, by demon; aatmanaH apanayanam = [about] his own, detour; nivartamaanaH = while returning; iti evam cintayan = thus, in that way, persistently thought; aashramam tvaritaH jagaama = to hermitage, speedily, advanced.

3.57.12

आजगाम जनस्थानम् राघवः परिशन्कितः |
तम् दीन मानसम् दीनम् आसेदुः मृग पक्षिणः ॥

Raghava came to Janasthaana doubting overly, and the animals and birds of Janasthaana which look doleful have neared him whose heart has become doleful.

raaghavaH pari shankitaH = Raghava, overly, doubting; aajagaama janasthaanam = came to, Janasthaana; mR^iga pakSiNaH = animals, birds; tam diina maanasam = to him, doleful, hearted one; diinam aaseduH = dolefully, neared; [or, diina manasaH = dole, hearted; mR^iga pakSiNaH = animals, birds; diinam aaseduH = at doleful Raghava, neared - the dole-hearted animals and birds neared that doleful Raghava.]

3.57.13

सव्यम् कृत्वा महात्मानम् घोराम् च ससृजुः स्वरान् |
तानि दृष्ट्वा निमित्तानि महाघोराणि राघवः |
न्यवर्तत अथ त्वरितो जवेन आश्रमम् आत्मनः ॥

Those doleful animals and birds moving in circumambulations from the left side to right of that noble-souled Rama they let off frightening shrieks, and then observing those highly forbidding foretokens Rama returned to his own hermitage hastily and hurriedly.

[mR^iga pakSiNaH = animals, birds]; mahaatmaanam = of noble-souled one Rama; savyam kR^itvaa = on to left, making - moving on to left; [tam aaseduH = him, they on nearing]; ghoraam svaraan sasR^ijuH ca = frightening, shrieks, they let off, also; raaghavaH = Raghava; mahaa ghoraaNi = highly, forbidding ones; taani nimittaani dR^iSTvaa = those, foretokens, on observing; atha = then; tvaritaH = hastily; javena = hurriedly; aatmanaH aashramam nyavartata = to his own, to hermitage, returned.

It is ill-omened if the animals or birds move round from one's left to right side. anena mR^iga pakShiNaam apradakShiNa gamanam ashubhakaram iti uktyaa pradakShiNa gamanam shubhakaram iti suucitam

• mR^igaa vihangaaH ca gataaH pradakShiNam mahiibhR^itaam kaankShita kaarya siddhaye | ratnamaala - dk

3.57.14

ततो लक्षणम् आयान्तम् ददर्श विगत प्रभम् |
ततो अविदूरे रामेण समीयाय स लक्ष्मणः ॥विषण्णः
स विषण्णेन दुःखितो दुःख भागिना |

Then Rama saw Lakshmana coming towards him with a lacklustre face, and then Lakshmana, who is melancholic and anguishing in his divergence from Seetha, met Rama not a long-way-off, where Rama is a similar partaker in melancholy and anguishing by way of his convergence upon ill-omens. [3-57-14, 15a]

14, 15a. tataH aayaantam = then, coming towards [Rama]; vi gata prabham = verily, gone [lacking,] lustre - with a lacklustre face; lakSaNam = at Lakshmana; dadarsha = saw; tataH = then; viSaNNaH duHkhitaH = melancholic, anguishing; saH lakSmaNaH = he, Lakshmana; viSaNNena duHkha bhaaginaa = melancholic, in anguish, partaker; saH raameNa = with him, that Rama; a vi duure = not, very, far-off; samiiyaaya = met with.

3.57.15

संजगर्हे अथ तम् भ्राता दृष्टा लक्ष्मणम् आगतम् ॥विहाय सीताम् विजने वने राक्षस सेविते |

On seeing Lakshmana who has arrived at this place leaving off Seetha in a forest that is desolate, more so an adorable forest for demons, Rama reproached him as his elder brother. [3-57-15b, 16a]

15b, 16a. atha = then; [jyeSTha] bhraataa = [elder] brother [Rama]; raakSasa sevite = by demons, adored; vi jane vane = without, people [desolate,] in forest; siitaam vihaaya aagatam = Seetha, leaving off, who has come; tam lakSmaNam = him, at Lakshmana; dR^iSTaa = on seeing; sam ja garhe = reproached.

3.57.16

गृहीत्वा च करम् सव्यम् लक्ष्मणम् रघुनंदनः ॥उवाच मधुर उदर्कम् इदम् परुषम् आर्तवत् |

Taking Lakshmana's left hand into his, Rama, the descendent of Raghu, alike a bewailer spoke this brusque speech that has a mellowly fruition in future. [3-57-16b, 17a]

16b, 17a. raghu nandanaH = Raghu's, descendent [Rama]; aarta vat = an anguished one, alike; savyam karam gR^ihiitvaa = left, hand [of Lakshmana,] on taking [into his]; madhura udarkam = mellowly, futurity - words that have a maturity in future; paruSam idam = brusque [speech,] this one; lakSmaNam uvaaca = to Lakshmana, said.

This statement obtains two shades of meaning. One, the speech of Rama in reproaching Lakshmana though appear to be brusque, latently it is congratulatory to Lakshmana, to make happen the abduction of Seetha firstly, and thereby the ultimate elimination of Ravana. Two, he scolded Lakshmana prima facie for leaving Seetha, but on realising that he is not at fault, his speech is softened.

3.57.17

अहो लक्ष्मण गर्ह्यम् ते कृतम् यः त्वम् विहाय ताम् ॥सीताम् इह आगतः सौम्य कच्चित् स्वस्ति
भवेत् इति |

"You have done a deplorable deed in coming here forsaking Seetha. Now, oh, gentle Lakshmana, are we somewhat safe, or everything has already gone astray now itself, or what. [3-57-17b, 18a]

17b, 18a. yaH tvam = which, you; taam siitaam vihaaya = her, Seetha, forsaking; iha aagataH = to here, you came; such as you are; te = by you; garhyam [karma] kR^itam = deplorable, [deed,] is done by you; saumya lakSmaNa = gentle, Lakshmana; iti [iha] = thus [now]; svasti bhavet kaccit = safeness, will there be, somewhat; aho = alas.

3.57.18

न मे अस्ति संशयो वीर सर्वथा जनकात्मजा ॥विनष्टा भक्षिता वा अप राक्षसैः वन चारिभिः |
अशुभानि
एव भूयिष्ठम् यथा प्रादुर् भवन्ति मे ॥

"Oh, brave one, according to these many inauspicious forebodings that have manifested themselves to me, we might have lost Janaka's daughter Seetha, or the forest ranging demons might have devoured her, or else they might have kidnapped her, I am doubtless about it. [3-57-18b, 19]

18b, 19. viira = oh, brave one; me bhuuyiSTham = to me, many; a shubhaani eva = not, auspicious [forebodings,] only - confronting me; yathaa praadubhavanti = according to, their manifestion; janaka aatmajaa = Janaka's, daughter; sarvathaa = anywise; vi naSTaa = completely lost / dead; or else; vana caaribhiH raakSasaiH = forest, ranging, by demons; bhakSitaa = devoured; vaa api [apahR^itaa] = or, else, [kidnapped]; me samshayaH na asti = to me, doubt, not, is there.

3.57.20

अपि लक्ष्मण सीतायाः सामग्र्यम् प्राप्नुयावहे |
जीवन्त्याः पुरुषव्याघ्र सुताया जनक्स्य वै ॥

"Oh, tigerly-man Lakshmana, I wonder whether we can at least make out the daughter of Janaka Seetha in her intactness and aliveness.

puruSa vyaaghra lakSmaNa = manly, tiger, Lakshmana; jiivantyaaH = in aliveness; janaksya sutaayaa siitaayaaH = Janaka's, daughter, of Seetha; saamagryam = in intactness; api praapnuyaavahe vai = at least, can we make out, really - I wonder.

3.57.21

यथा वै मृग संघाःअ गोमायुः च भैरवम् |
वाश्यन्ते शकुनाः च अपि प्रदीप्ताम् अभितो दिशम् |
अपि स्वस्ति
भवेत् तस्या राज पुत्र्या महाबल ॥

"On observing these mobs of deer, this jackal, also even these birds which are voicing noisily facing the direction lit by the sun, oh, great-mighty Lakshmana, can we presume that there will be safety to that princes Seetha?

mahaabala = oh, great-mighty Lakshmana; mR^iga sanghaaH ca = deer, mobs of, also; gomaayuH ca = jackal, also; shakunaaH ca api = birds, also, even; pradiiptaam disham abhitaH = radiant [sunshiny,] direction, facing; yathaa bhairavam vaashyante = as to how, noisily, voicing; gauging by it; raaja putryaa tasyaa = king's, daughter, hers; svasti api bhavet vai = safety, even, will be there [or not,] really.

3.57.22

इदम् हि रक्षो मृग संनिकाशम्
प्रलोभ्य माम् दूरम् अनुप्रयातम् |
हतम् कथंचित् महता श्रमेण
स राक्षसो
अभूत् म्रियमाण एव ॥

"This very demon in his likeness to a deer led me on and led me off distantly as I was indeed following him, and by an intense effort somehow he was killed, and when dying he transfigured into a demon.

mR^iga samnikaasham = deer, in likeness; idam rakSaH = this, demon; anu prayaatam hi = after, following, indeed; maam = me; duuram pralobhya = distantly, on beguiling; [niitvaa = led on and led off]; mahataa shrameNa = intense, by effort; kathamcit hatam = somehow, killed; saH mriyamaaNa eva = he, when dying, only; raakSasaH abhuut = demon, became [transfigured.]

3.57.23

मनः च मे दीनम् इह अप्रहृष्टम्
चक्षुः च सव्यम् कुरुते विकारम् |
असंशयम् लक्ष्मण न अस्ति सीता
हृता मृता वा पथि वर्तते वा ॥

"Now even my heart is woeful and I am woebegone, my left eye is also fluttering erratically, oh, Lakshmana, no doubt Seetha is not there in hermitage, maybe she is whisked away, or, wiped out, or, wandering around on a wrong way.

iha = now; diinam me manaH ca = woeful, my, heart, even; a pra hR^iSTam = not, really, gladdened [woebegone]; savyam cakSuH ca = left, eye, also; vikaaram kurute = erratically, doing [fluttering]; lakSmaNa = oh, Lakshmana; a samshayam = without, doubt; siitaa na asti = Seetha, not, is there [in hermitage]; hR^itaa = whisked away; mR^itaa vaa = wiped out, or; pathi vartate vaa = on [a wrong] way, wandering around, or.

The flutter of the left eye to males is ill-omened. anena puruShasya manaso asantoSho vaama netra sphuraNam ashubha suucakam iti uktyaa dakShiNa netra sphuraNam manaH santoShaH ca shubha kara iti suucitam | tathaa ca raghu vamshe kaalidaasaH - tasyaam raghoH suunu rupaa sthitaayaam vR^iNiita vaa neti samaakulo aabhuut | vaametaraH samshayam asya baahuH keyuura bandhhocHravasito nunoda || - dk

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे सप्त पंचाशः सर्गः

3.58.1

स दृष्ट्वा लक्ष्मणम् दीनम् शून्यम् दशरथ आत्मजः |
पर्यपृच्छत धर्माअत्मा वैदेहीम् आगतम् विना ॥

On seeing dreary Lakshmana coming into the void of forest devoid of Vaidehi, then the virtue-souled Rama, the son of Dasharatha, has asked him impatiently.

dharmaaatmaa = virtue-souled one; saH dasharatha aatmajaH = he that, Dasharatha's, son [Rama]; shuunyam [shuunye] = void of [in void forest]; vaidehiim vinaa aagatam = Vaidehi, without [devoid of,] who has come; diinam lakSmaNam dR^iSTvaa = dreary, Lakshmana, on seeing; pari apR^icChata = verily [impatiently] asked.

3.58.2

प्रस्थितम् दण्डक अरण्यम् या माम् अनुजगाम ह |
क्व सा लक्ष्मण वैदेही याम् हित्वा त्वम् इह आगतः ॥

"She who has come in tow with me to Dandaka forest when I started for peregrination, whom you have now deserted and came here, oh, Lakshmana, she that Vaidehi, where is she?

lakSmaNa = oh, Lakshmana; daNDaka araNyam prasthitam = to Dandaka, forest, one who started for peregrination; maam = me; yaa = she who; anu jagaama ha = in tow, came along, indeed; yaam hitvaa = whom, on deserting; tvam iha aagataH = you, to here, came [lonely]; saa vaidehii kva = she, Vaidehi, where [is she?]

3.58.3

राज्य भ्रष्टस्य दीनस्य दण्डकान् परिधावतः |
क्व सा दुःख सहाया मे वैदेही तनु मध्यमा ॥

"When I have become forlorn with the forfeiture of my kingdom and when I was rushing for Dandaka forest she stood with me as a partaker in my woes. She that comely Vaidehi, where is she?

raajya bhraSTasya = one whose - kingdom, is forfeited; daNDakaan pari dhaavataH = to Dandaka forest, about, running - rushing for; diinasya = a forlorn one - at the time of exile; me duHkha sahaayaa = in mine, in woe, partaker - one who stood as a partaker in my woes; tanu madhyamaa = slender waisted lady - a comely lady; saa vaidehii kva = she, that Vaidehi, where is she?

3.58.4

याम् विना न उत्सहे वीर मुहूर्तम् अपि जीवितुम् |
क्व सा प्राण सहाया मे सीता सुर सुत उपमा ॥

"Without whom I am disinclined to live even for a moment, oh, valiant one, such a Seetha who in simile is like the daughter of deities and who is my life-force, where is she?

viira = oh, valiant one; yaam vinaa = [she] whom, without; muhuurtam api = for a moment, even; jiivitum = to live; na utsahe = not, enthused - disinclined; saa = she - who is; sura suta upamaa = gods, daughter, in simile - nymphlike; me praaNa sahaayaa = my, to life, helpmate - one who supports my life - life-force; siitaa kva = Seetha, where is she?

3.58.5

पतित्वम् अमराणाम् वा पृथिव्याः च अपि लक्ष्मण |
विना ताम् तपनीय आभाम् न इच्छेयम् जनक आत्मजाम् ॥

"I am unambitious for the rulership either on heavens or on the earth, oh, Lakshmana, without the daughter of Janaka whose aspect glisters like gold.

lakSmaNa = oh, Lakshmana; tapaniiya aabhaam = like gold, glistering - by complexion; taam janaka aatmajaam vinaa = her, Janaka, daughter of, without; amaraaNaam patitvam = on immortals [heavens,] rulership; pR^ithivyaaH ca api vaa = of earth, also, even, either; na icCheyam = not, I ambition - unambitious of.

3.58.6

कच्चित् जीवति वैदेही प्राणैः प्रियतरा मम |
कच्चित् प्रव्राजनम् वीर न मे मिथ्या भविष्यति ॥

"Vaidehi who is dearer to me than my lives, will she be alive somehow! Oh, valiant Lakshmana, this peregrination of mine, will it not become futile, someway!

viira = oh, valiant one; mama praaNaiH priya taraa = by my, lives, dear, more than; vaidehii = Vaidehi; jiivati kaccit = alive, somehow; me pravraajanam = my, peregrination; mithyaa na bhaviSyati kaccit = illusory [futile,] not, become, someway.

Annex: I neither can live devoid of Seetha, nor can complete the pledge of fourteen-year period of forest trek for ultimate annihilation of Ravana. If Seetha is dead I am also dead. Then I have live to fulfil the pledge. But when I am dead I will become a killer of my own pledge than my own body. If Seetha is no more what happens to her abduction, Ravana's elimination, and my pledge to gods and my incarnation...

3.58.7

सीता निमित्तम् सौमित्रे मृते मयि गते त्वयि |
कच्चित् स कामा सुखिता कैकेयी सा भविष्यति ॥

"When I am dead for the sake of Seetha and when you get back to Ayodhya lonesomely, and when Kaikeyi's wishes are accomplished thus, oh, Soumitri, will she be comfortable, somewhat!

saumitre = oh, Soumitri; siitaa nimittam mayi mR^ite = Seetha, for the sake of, I am, being dead; tvayi gate = you, on getting back [lonesomely to Ayodhya]; saa kaikeyii = she, Kaikeyi; sa kaama = with [accomplished,] wishes; sukhitaa = comfortable; bhaviSyati kaccit = will become, somewhat.

3.58.8

स पुत्र राज्याम् सिद्ध अर्थाम् मृत पुत्रा तपस्विनी |
उपस्थास्यति कौसल्या कच्चित् सौम्येन - सौम्य
न - कैकयीम् ॥

"Kaikeyi is with her son, with a kingdom, and further her 'purposes are achieved,' oh, gentle Lakshmana, and because of the death of her son will my austerely mother Kausalya humbly get into the servitude of Kaikeyi, anyhow!

saumya = oh, gentle one; putraa mR^ita = while son, is dead - because of son's death; tapasvinii kausalyaa = [my] austerely [mother,] Kausalya; sa putra raajyaam = one who is having, a son, a kingdom; siddha arthaam = one who has achieved, purposes - Kaikeyi; kaikayiim = at Kaikeyi; [saumyena = humbly]; na upa sthaasyati kaccit = not, nearby, stays [be in attendance - get into servitude] anyhow.

3.58.9

यदि जीवति वैदेही गमिष्याम्य् आश्रमम् पुनः |
सुवृत्ता यदि वृत्ता सा प्राणान् त्यक्ष्यामि लक्ष्मण ॥

"I wish to get at the hermitage again if only that Vaidehi of good-conduct is alive in hermitage, else, oh, Lakshmana, if death has already conducted her out of hermitage I too will give up my lives here itself.

lakSmaNa = oh, Lakshmana; vaidehii jiivati yadi = Vaidehi, is alive, if; punaH aashramam gamiSyaamy = again, to hermitage, I wish to get at; yadi [vaa] = else if; saa = she; su vR^ittaa = who is - of good, conduct; vR^ittaa = conducted out [by death]; praaNaan tyakSyaami = lives, I give up.

3.58.10

यदि माम् आश्रम गतम् वैदेही न अभिभाषते |
पुनः प्रहसिता सीता विनशिष्यामि लक्ष्मण ॥

"If Seetha, the princess from Videha, does not chat with me as before smiling gleefully on my arrival at the hermitage, oh, Lakshmana, I really breath my last.

lakSmaNa = oh, Lakshmana; aashrama gatam = hermitage, on arrival at; maam = me; vaidehii siitaa = princess from Videha, Seetha; pra hasitaa = well [with gleefully,] smilingly; punaH = again, [as before]; yadi na abhi bhaaSate = if, not, towards me, chats [with me]; vi nashiSyaami = verily, I breath my last.

3.58.11

ब्रूहि लक्ष्मण वैदेही यदि जीवति वा न वा |
त्वयि प्रमत्ते रक्षोभिः भक्षिता वा तपस्विनी ॥

"Say Lakshmana, whether that pietistic Vaidehi is alive or not? Or, on your becoming unmindful of your guard is she consumed by demons, either?

lakSmaNa = oh, Lakshmana; vaidehii = Vaidehi; jiivati vaa = alive, whether; na vaa = not, or; tvayi pramatte = by you, becoming unmindful; tapasvinii = pietistic [Seetha]; yadi rakSobhiH bhakSitaa vaa = whether, by demons, consumed, either; bruuhi say.

3.58.12

सुकुमारी च बाला च नित्यम् च अदुःख दर्शिनी |
मत् वियोगेन वैदेही व्यक्तम् शोचति दुर्मनाः ॥

"She who is softish by her nature and youngish by her age has never noticed the despair of separation from me, and now by my dissociation she will be despairing brokenheartedly, so it seems.

sukumaarii ca baalaa ca = softish one, also, youngish, also; nityam ca a duHkha darshinii = always [ever], also, no, despair [of separation from me,] she saw [unnoticed]; such as she is; vaidehii = Vaidehi; dur manaaH = broken, heartedly; mat vi yogena = by my, not, connectedness - dissociation, separation; shocati = she will be despairing; vyaktam = so it seems.

3.58.13

सर्वथा रक्षसा तेन जिह्मेन सुदुरात्मना |
वदता लक्ष्मण इति उच्छैः तव अपि जनितम् भयम् ॥

"That impostor and highly impudent demon Maareecha who shouted loudly as, 'oh, Lakshmana,' might have caused fear even in you in everyway.

jihmena = impostor - Maareecha; su dur aatmanaa = highly, evil, souled [impudent one - Maareecha]; lakSmaNa iti = oh, Lakshmana, thus; ucCaiH vadataa = loudly, who shouted; tena rakSasaa = by him, demon - Maareecha; sarvathaa = in everyway; tava api bhayam janitam = in you, even, fear, is caused.

Annex: 'you yourself have said that the Golden Deer is demon Maareecha, but I went after to eliminate the very same demon... then, how you are dismayed to hear a trickster's mimicking my voice and came rushing fearfully, were you fearful or did I yell like that right from our childhood, anytime...'

3.58.14

श्रुतः च मन्ये वैदेह्या स स्वरः सदृशो मम |
त्रस्तया प्रेषितः त्वम् च द्रष्टुम् माम् शीघ्रम् आगतः
॥

"I hope that Vaidehi has also heard that voice which is similar to that of mine, and I hope frightened as she is she might have also hastened you, and I hope you also have come to see me, that hastily!

vaidehyaa = by Vaidehi; mama sadR^ishaH = mine, similar; sa svaraH = that, voice; shrutaH ca = is heard, also; manye = I hope so [or, iti sha~Nke = I doubt]; trastayaa preSitaH tvam ca = frightened as she is, hastened, you, also; maam draSTum shiighram aagataH = me, to see, hastily, you have came.

Annex: 'maybe, as a woman she is hopeless of my capabilities, but you are a coequal of mine, are you unhopeful of my capabilities and came rushing at the haste of a hasty woman, or what!

3.58.15

सर्वथा तु कृतम् कष्टम् सीताम् उत्सृजता वने |
प्रतिकर्तुम् नृशंसानाम् रक्षसाम् दत्तम् अन्तरम् ॥

"In everyway you have caused hardship by leaving Seetha in isolation, and a leeway is given to the diabolical demons for a counterattack against us.

siitaam vane utsR^ijataa = Seetha, in forest, by you in leaving off [in isolation]; sarvathaa kaSTam kR^itam = in everyway, hardship, is caused; prati kartum = for counter, attack - to take revenge; nR^ishamsaanaam rakSasaam antaram dattam = for diabolical, demons, leeway, is given.

Aside: 'anyway, a congratulatory hardship is caused by you to the demonic race, in unleashing Seetha in isolation from our fetters, and a leeway is given to those diabolic demons as well as to me... as I cocksurely attack them now in the name of Seetha, and it is cocksure that they have to surface now to counterattack me, instead of these tricks and gimmicks...'

3.58.16

दुःखिताः खर घातेन राक्षसाः पिशित अशनाः |
तैः सीता निहता घोरैः भविष्यति न संशयः ॥

"Raw-flesh eating demons are distraught as I have liquidated Khara, as a result those ghastly ones would have liquidated Seetha by now. There is no doubt about it.

pishita ashanaaH raakSasaaH = raw-flesh, eaters, demons; khara ghaatena duHkhitaaH = Khara, [on my] liquidating, they are distraught - they are distraught on my liquidating Khara; ghoraiH taiH = ghastly ones, by them; siitaa nihataa bhaviSyati = Seetha, liquidated, she would have been; samshayaH na = doubt, is not there.

3.58.17

अहो अस्मि व्यसने मग्नः सर्वथा रिपु नाशन |
किम् तु इदानीम् करिष्यामि शंके प्राप्तव्यम् ईदृशम् ॥

"In everyway I am sunken in scourge, but oh, enemy-eliminator Lakshmana, what I can possibly do in present situation? Perchance, this sort of scourge is liable to chance upon me, alas!" Thus Rama gave vent to his feelings on his way to hermitage.

ripu naashana = oh, enemy, eliminator Lakshmana; sarvathaa = in everyway; [asmin = in this]; vyasane magnaH asmi = in scourge, sunken, I am; idaaniim kim tu kariSyaami = as of now, what, but, can I do; iidR^isham praaptavyam shanke = this sort of [scourge,] [I am] liable to get, I deem; aho = alas!

3.58.18

इति सीताम् वरारोहाम् चिंतयन् एव राघवः |
आजगाम जन स्थानम् त्वरया सह लक्ष्मणः ॥

In this way while thinking emotively about that curvaceous Seetha, Raghava hurriedly returned to Janasthaana along with Lakshmana.

raaghavaH = Raghava; iti = in this way; varaarohaam siitaam cintayan eva = curvaceous one, about Seetha, while thinking - emotively; saha lakSmaNaH = with Lakshmana; tvarayaa jana sthaanam aajagaama = hurriedly, to Janasthaana, came back.

3.58.19

विगर्हमाणो अनुजम् आर्त रूपम्
क्षुधा श्रमेण एव पिपासया च |
विनिःश्वसन् शुष्क मुखो विषण्णः
प्रतिश्रयम्
प्राप्य समीक्ष्य शून्यम् ॥स्वम् आश्रमम् स प्रविगाह्य वीरो
विहार देशान् अनुसृत्य कांश्चित्
|
एतत् तत् इति एव निवास भूमौ
प्रहृष्ट रोमा व्यथितो बभूव ॥

He that Rama who chastened his younger brother en route is worried in aspect and wizened is his mouth by hunger, by strain, and also thus by thirst, and suspiring heavily he arrived near at hermitage, and became dispirited when he beheld the hermitage in vacuity. That valiant Rama on quickly entering his own hermitage found it to be vacuous. Then he rushed out and went round a place of pastime of Seetha, saying 'yes, this is that place where she used to move round for plucking flowers.' And again he dashed in to hermitage only to find it as an empty cottage. Then he rushed out to some other place of playtime of Seetha yelling, 'yes, this is that place where she used play with deer, squirrels and birds.' And again came back to vacant hermitage, and again he dashed to some other prayer-time place exclaiming, 'yes, this is that very place where she offered her daily prayers.' Finally on returning to the vacant hermitage he became one who is plunged into hair-raising throes of despair as that cottage is emptied of Seetha.

viiraH = valiant Rama; aarta ruupam = who is worried , in aspect; anujam = younger brother; vi garhamaaNaH = verily, chastening [en route]; kSudhaa shrameNa eva pipaasayaa ca = by hunger, by strain, like that, by thirst, also; vi niH shvasan = heavily, out, breathing - heavily suspiring; shuSka mukhaH = with a wizened, mouth; vi SaNNaH = dispirited; pratishrayam praapya = hermitage, having arrived; shuunyam samiikSya = vacuity, having beheld; svam aashramam = one's own, hermitage; pra vi gaahya = on verily, inside, stepping [entering quickly]; kaamshcit = some of the; vihaara deshaan = pastime, places; anu sR^itya = in tow, on going around; then on seeing; nivaasa bhuumau = thus, in dwelling, place cottage of hermitage; etat tat eva iti = this [place,] that [place,] only, thus [marking them]; saH = he, Rama; prahR^iSTa romaa = happily standing hairs [hair-raising]; vyathitaH babhuuva = highly despaired, he became.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे अष्ट पंचाशः सर्गः

3.59.1

अथ आश्रमात् उपावृत्तम् अंतरा रघुनंदनः |
परिपप्रच्छ सौमित्रिम् रामो दुःख अर्दितः पुनः ॥

Rama the descendent of Raghu, again asked Soumitri who strayed from the hermitage and whom his own anguish is distressing now, in the middle of path towards their hermitage.

atha = then/now; raghunandanaH = Raghu's, descendent; raamaH = Rama; duHkha arditaH = by anguish, distressed one [Lakshmana]; aashramaat upaavR^ittam = from hermitage, strayed from; saumitrim = at Soumitri; antaraa = in middle [of path]; punaH = again; pari papracCha = analytically, asked.

3.59.2

तम् उवाच किम् अर्थम् त्वम् आगतो अपास्य मैथिलीम् |
यदा सा तव विश्वासात् वने विहरिता मया ॥

Rama spoke to such Lakshmana, "when I left her in the forest, I left only on confiding in you. For what reason you came to me on abandoning Maithili?

tam uvaaca = to him, spoke - Rama to Lakshmana; tava vishvaasaat = in you, confiding; maya = by me; saa = she is; vane yadaa viharitaa = in forest, when, she is left - in your custody; maithiliim = Maithili is; kim artham apaasya = for what, reason, abandoning; tvam aagataH = you, came [to me.]

3.59.3

दृष्ट्वा एव अभ्यागतम् त्वाम् मे मैथिलीम् त्यज्य लक्ष्मण |
शंकमानम् महत् पापम् यत् सत्यम् व्यथितम्
मनः ॥

"What my heart had been doubting, rather a perilous evil, oh, Lakshmana, that has become a fact on seeing only you, coming to me leaving off Maithili.

lakSmaNa = oh, Lakshmana; maithiliim = Maithili; tyajya = leaving off; abhi aagatam = towards [me,] who has came; tvaam dR^iSTvaa eva = such as you, on seeing, just; me manaH = my, heart; shankamaanam = on doubting; mahat paapam = perilous, evil; vyathitam iti yat = distressed, thus, what [what that was being doubted]; satyam = [it has become] a fact.

3.59.4

स्फुरते नयनम् सव्यम् बाहुः च हृदयम् च मे |
दृष्ट्वा लक्ष्मण दूरे त्वाम् सीता विरहितम् पथि ॥

"Seeing your coming without Seetha on pathway at a distance my left eye and left shoulder have pulsated, and oh, Lakshmana, my heart too has fluttered." Thus Rama said to Lakshmana.

lakSmaNa = oh, Lakshmana; siitaa virahitam = Seetha, without; tvaam = at you; duure = at distance; pathi = on pathway; dR^iSTvaa = on seeing; me = my; savyam nayanam = left, eye; baahuH ca = [left] shoulder, also; sphurate = are pulsating; hR^idayam ca = heart, also - fluttered.

3.59.5

एवम् उक्तः तु सौमित्रिः लक्ष्मणः शुभ लक्षणः |
भूयो दुःख संआविष्टो दुःखितम् रामम् अब्रवी॥

When Sumitra's son Lakshmana, whose traits are blamelessly auspicious is addressed thus, anguish cast a double spell on him, one for the tongue-lashing of Seetha while the other for the reproach from Rama, and he replied Rama who is anguished in his own way.

evam uktaH saumitriH tu = thus, who is said so, that Sumitra's son, on his part; shubha lakSaNaH lakSmaNaH = one with auspicious, [blameless] traits, such a Lakshmana; bhuuyaH = again - doubly anguished - one for Seetha's words, the other for Rama's words; duHkha samaaviSTaH = anguish, cast a spell on him; duHkhitam raamam abravii = to anguished, to Rama, spoke.

3.59.6

न स्वयम् काम कारेण ताम् त्यक्त्वा अहम् इह आगतः |
प्रचोदितस्तयैवोग्रैत्वत्सकाशमिहाअगतः - यद्वा -
प्रचोदितः तया एव उग्रैः त्वत् सकाशम् इह आगतः ॥

"I have not come here leaving her off either independently or intentionally, I came here, to your proximity, virtually driven by her hurtful words." Thus Lakshmana is relying Rama.

aham = I; taam = her; svayam = on my own accord - independently; tyaktvaa = left off; kaama kaareNa = desired, deed [intentionally]; iha na aagataH = to here, not, I have come; tayaa eva = by her, alone; ugraiH [vacanaiH] = by hurtful [words]; pra coditaH = virtually driven; iha tvat sakaasham = here, to your near; aagataH = came.

3.59.7

आर्येण एव परिक्रुष्टम् - पराक्रुष्टम् - हा सीते लक्ष्मण इति च |
परित्राहि इति यत् वाक्यम् मैथिल्याः
तत् श्रुतिम् गतम् ॥

"Maithili gave an ear to that message which is loudly shouted as if by your honour saying, 'ha, Seetha... ha, Lakshmana... save me immediately...'

haa siite = ha, Seetha; lakSmaNa iti ca = ha, Lakshmana, thus, also; pari traahi = immediately, save me; iti yat vaakyam = thus, what, words - message; aaryeNa eva = by honourable [you,] as if; parikruSTam = loudly shouted for; tat maithilyaaH shrutim gatam = that, of Maithili, into ear, went into - she gave an ear to.

3.59.8

सा तम् आर्त स्वरम् श्रुत्वा तव स्नेहेन मैथिली |
गच्छ गच्छ इति माम् आह रुदन्ती भय - विक्लवा - विह्वला
॥

"On hearing that grievous voice of yours and owing to her love for you she shuddered with fear and wept out to me 'hurry up...get going...'

saa maithilii = she, that Maithili; tam = that; aarta svaram shrutvaa = grievous, voice [of yours,] on hearing; rudantii = while weeping; tava snehena = for you, in love; bhaya viklavaa = with fear, shuddering; gacCha gacCha = begone, begone; iti maam aaha = thus, to me, said.

3.59.9

प्रचोद्यमानेन मया गच्छ इति बहुशः तया |
प्रत्युक्ता मैथिली वाक्यम् इदम् तत् प्रत्यय अन्वितम् ॥

"When she frequently and insistingly compelled me to go, I have replied Maithili in this sentence which is expressive of my confidence in you.

gacCha iti = begone, thus; tayaa = by her; bahushaH = frequently; pra codyamaanena = insistently, compelled; mayaa = by me; maithilii = Maithili is; prati uktaa = in turn, she is said [replied by me]; tvat pratyaya anvitam = in you, [with my] confidence, having [expressive of]; idam vaakyam = this, sentence.

3.59.10

न तत् पश्यामि अहम् रक्षो यत् अस्य भयम् आवहेत् |
निर्वृता भव न अस्ति एतत् केन अपि एवम् उदाहृतम् ॥

" 'I do no think that there is a demon who can cause panic to Rama. All this is feigning. Someone might have typified his voice in this way, please control yourself.

asya = to him [to Rama]; yat = who [he who can]; bhayam aavahet = panic, bring about; tat rakSaH = that [such a,] demon [is there]; aham na pashyaami = I, do not, see - I do not think; nirvR^itaa bhaava = control, you be - control yourself; etat na asti = all this, not, is there [feigning]; kena api evam udaahR^itam = by someone, even, this way, said [mimicked, typified.]

3.59.11

विगर्हितम् च नीचम् च कथम् आर्यो अभिधास्यति |
त्राहि इति वचनम् सीते यः त्रायेत् त्रिदशान् अपि ॥

" 'How can my esteemed brother who can safeguard even gods, oh, Seetha, will exclaim in saying, 'save me,' which is a highly disparaging and basely manner to call for the help of a lady to safeguard him in such circumstances.

siite = oh, Seetha; yaH = he who; tridashaan api traayet = gods, even, safeguards; aaryaH = esteemed one; katham abhidhaasyati = how, he exclaims; vi garhitam ca = highly, disparaging, also; niicam ca = in basely [manner,] also; traahi iti vacanam = save me, thus [in saying.]

A hero will not expose a lady to risk when he himself is involved in such a risky position. aapat kaale strii samaahvaanasya kshudra kR^ityatvaat kutsitam - Govindaraja.

3.59.12

किम् निमित्तम् तु केन अपि भ्रातुः आलंब्य मे स्वरम् |
विस्वरम् व्याहृतम् वाक्यम् लक्ष्मण त्राहि माम्
इति ॥

" 'But, somehow, for some reason, someone mimicking my brother's voice discordantly shouted words saying, 'Lakshmana save me.'

kim nimittam tu = somehow, reason, but; kena api = by someone, even; me bhraatuH = my, brother's; svaram aalambya = voice, depending [mimicking]; lakSmaNa traahi maam iti = Lakshmana, save, me, thus; vi svaram = without, harmony - discordantly; vaakyam vyaahR^itam = words, shouted.

3.59.13

राक्षसेन ईरितम् वाक्यम् त्रसात् त्राहि इति शोभने |
न भवत्या व्यथा कार्या कुनारी जन सेविता ॥

" 'Oh, auspicious lady, it is unbefitting for you to panic, like lowly womenfolk who will be frivolously panicking for flimsy reasons, for the words like 'save me,' shouted by some demon, who may conceivably be Maareecha.

shobhane = oh, auspicious lady; [kena api = by some]; raakshasena = by a demon - say Maareecha; iiritam vaakyam = voiced, words; traahi iti = save me, thus; bhavatyaa = by you; trasaat vyathaa = by fear, panicked; ku naarii jana sevitaa = by lowly, women, folk, as resorted to; [vyathaa = who are trivially panicked]; na kaaryaa = not, doable [unbefitting.]

3.59.14

अलम् वैक्लवताम् गंतुम् स्वस्था भव निर् उत्सुका |
न च अस्ति त्रिषु लोकेषु पुमान् यो राघवम् रणे ॥जातो वा जायमानो वा संयुगे यः पराजयेत् |
अजेयो राघवो युद्धे देवैः शक्र पुरोगमैः ॥

" 'Enough is your slipping into consternation and you be undismayed. There is none in all the three worlds who took birth, or going to take birth, to defeat Raghava in any given battle of any terrible nature. Raghava is undefeatable even if all gods come battling along with Indra in their van.' This is what I said to Vaidehi" Thus Lakshmana is informing Rama.

vaiklavataam gantum alam = consternation, to go in [slipping into,] enough is this; nir utsukaa = without, dismay; svasthaa bhava = reposed, you be; yaH = he who; samyuge raNe = in [any given] terrible, combat; raaghavam paraajayet = Raghava, who can defeat; yaH = he; [saH = such a]; pumaan = person; triSu lokeSu = in three, worlds; jaataH vaa = already took birth, or; jaaya maanaH vaa = going to take birth, or; na asti = not, is there; raaghavaH = Raghava; shakra purogamaiH devaiH = Indra, in van, with gods - to all gods with Indra in their vanguard; yuddhe = in battle; a jeyaH = not, defeated [undefeatable.]

3.59.16

एवम् उक्ता तु वैदेही परिमोहित चेतना |
उवाच अश्रूणि मुंचन्ती दारुणम् माम् इदम् वचः ॥

"Though I said thus, while her volition is overly besotted for you, Vaidehi said this tartly word to me outpouring tears.

evam uktaa tu = thus, said [by me], though; vaidehii = Vaidehi is; pari mohita cetanaa = overly, besotted, with volition; ashruuNi muncantii = tears, outpouring; maam = to me; idam daaruNam vacaH = this, tart, word; uvaaca = said.

3.59.17

भावो मयि तव अत्यर्थम् पाप एव निवेशितः |
विनष्टे भ्रातरि प्राप्तुम् न च त्वम् माम् अवाप्स्यसि ॥

" 'In my respect you have harboured only an impure and nastily perspective to achieve me on the utter ruination of your brother, but I am unachievable to you.

bhraatari = your brother; vi naSTe = on utter, ruination; maam = me; praaptum = to achieve; mayi = in my respect; ati artham = too, much [nastily]; paapa eva = impure, only; tava bhaavaH niveshitaH = your, perspective, is harboured; tvam = you; maam = me; na ca avaapsyasi = not, but, you can achieve.

3.59.18

संकेतात् भरतेन त्वम् रामम् समनुगच्छसि |
क्रोशन्तम् हि यथा अत्यर्थम् न एनम् अभ्यवपद्यसे ॥

" 'As to why you are refraining to rush towards Rama even though he is inordinately yelling, it hints that Bharata made some arrangements with you, and that is the reason why you have closely followed Rama in exile.

ati artham = very, much - inordinately; kroshantam = who is yelling - Rama; yathaa = as to why; enam = to him [Rama]; na = not; abhyavapadyase [abhi ava pad] = towards, his near, going - refraining to go to him, for help; tvam = you are; bharatena = by Bharata; samketaat = owing to a hint - by some arrangement; raamam = to Rama; sam anu gacChasi hi = well, in tow, you followed - in exile, indeed.

3.59.19

रिपुः प्रच्छन्न चारी त्वम् मत् अर्थम् अनुगच्छसि |
राघवस्य अन्तर प्रेप्सुः तथा एनम् न अभिपद्यसे ॥

" 'You are an adversary of Rama comporting yourself in disguise, following him because of me, and searching for a leeway from Rama. Thereby now you are not rushing to Rama.

pracChanna caarii = in disguise, one who is moving - comporting yourself; [raamasya] ripuH = [Rama's,] adversary; such as you are; tvam = you are; raaghavasya = Raghava's; antara prepsuH = randhra anveSi = leeway, one who is searching for; mat artham anugacChasi = me, because of, you are following - Rama; tathaa = thereby; enam na abhipadyase = him [Rama,] not, reaching at [now.]

3.59.20

एवम् उक्तो हि वैदेह्या संरब्धो रक्त लोचनः |
क्रोधात् प्रस्फुरमाण ओष्ठ आश्रमात् अभिनिर्गतः ॥

"When Vaidehi spoke to me thus I hurriedly came out of hermitage to you with anger reddening my eyes and trembling my lips.

vaidehyaa evam uktaH = by Vaidehi, thus, I was spoken; hi = indeed; samrabdhaH = hurriedly; krodhaat rakta locanaH = by anger, with reddened, eyes; pra sphuramaaNa oSTha = with highly, trembling, lips; aashramaat = from hermitage; abhi nir gataH = towards [you,] out, I came.

3.59.21

एवम् ब्रुवाणम् सौमित्रिम् रामः संताप मोहितः |
अब्रवीत् दुष्कृतम् सौम्य ताम् विना यत् त्वम् आगतः ॥

Rama who is deluded by angst said to Soumitri who is speaking thus, that "your arrival without her is an improper deed, oh, gentle one.

evam = thus; bruvaaNam = speaking; saumitrim = to Soumitri; santaapa mohitaH = by angst, deluded; raamaH = Rama; abraviit = said; saumya = oh, gentle one; yat = by which [deed of your coming]; tvam = you; taam vinaa = her, without; aagataH = arrived; by that; duS kR^itam = wrong, doing[improper deed]; [kR^itam = is done - you have done wrong.]

3.59.22

जानन् अपि समर्थम् माम् रक्षसाम् अपवारणे |
अनेन क्रोध वाक्येन मैथिल्या निर्गतो भवान् ॥

"You know that I am capable enough to foil the demons, even then you have come out by the angry words of Maithili?

maam = me; rakSasaam apa vaaraNe = demons, in foiling; samartham = as capable [enough]; jaanan api = knowing, though; bhavaan = you; maithilyaa krodha vaakyena = of Maithili, by angry, words; nirgataH = exited - hermitage.

3.59.23

न हि ते परितुष्यामि त्यक्त्वा यत् यासि मैथिलीम् |
क्रुद्धायाः परुषम् श्रुत्वा स्त्रिया यत् त्वम्
इह आगतः ॥

"On hearing bitter words of an angry lady you have came away on leaving her off, such as you are, I am not at all happy with you.

maithiliim tyaktvaa = Maithili, on leaving off; yat yaasi = he who has, come out; te na parituSyaami hi = at you, not, happy I am, at all; kruddhaayaaH striyaaH = angering, lady's; paruSam shrutvaa = bitter [words,] on hearing; yat = who; tvam iha aagataH = you, to here, came away.

3.59.24

सर्वथा तु अपनीतम् ते सीतया यत् प्रचोदितः |
क्रोधस्य वशम् आगम्य न अकरोः शासनम् मम ॥

"That which action of yours is there in non-compliance of my directive to stand guard to Seetha, either compelled by Seetha, or coming under your own ire, it shows your dereliction in everyway.

siitayaa = by Seetha; pracoditaH = compelled by; krodhasya vasham aagamya = ire's, control, coming under; mama shaasanam = my, directive; na akaroH not, done; iti yat = thus, which [that which issue is there]; sarvathaa te = in everyway, of yours; apa niitam = astray, led yourself [a viniitam] = [dereliction.]

3.59.25

असौ हि राक्षसः शेते शरेण अभिहतो मया |
मृग रूपेण येन अहम् आश्रमात् अपवाहितः ॥

"By whom I am detoured from hermitage in the form of a deer he is indeed a demon, and he fell flat when my arrow hit him down.

mR^iga ruupeNa = by deer's, form; yena = by whom; aham = I am; aashramaat = from hermitage; apa vaahitaH = away, taken [detoured]; asau raakSasaH hi = he is, a demon indeed; maya = by me; shareNa abhihataH shete = by arrow, hit down, sleeping - fell flat.

3.59.26

विकृष्य चापम् परिधाय सायकम्
स लील बाणेन च ताडितो मया |
मार्गीम् तनुम् त्यज्य च विक्लव स्वरो
बभूव केयूर धरः स राक्षसः ॥

"When I effortlessly shot an arrow setting on bowstring and stretching the bow to full length, he hit by that arrow left deer's body to become a piteously bewailing demon wearing bracelets and the like ornaments.

maya = by me; caapam = bow; vikR^iSya = on drawing [bowstring, full length]; saayakam = arrow; paridhaaya = on setting [target, or, on bowstring]; sa liila = with, play [effortless shooting]; baaNena taaDitaH ca = by arrow, hit, also; saH = he; maargiim tanum = pertaining to deer, body; tyajya ca = leaving, also; viklava svaraH = piteously, voicing [bewailing]; keyuura dharaH = bracelets [and the like,] wearing; raakSasaH babhuuva = demon, he became.

3.59.27

शर आहतेन एव तदा आर्तया गिरा
स्वरम् मम आलंब्य सु दूर सु श्रवम् |
उदाहृतम् तत् वचनम् सु दारुणम्
त्वम् आगतो येन विहाय मैथिलीम् ॥

"Then hit down by arrow thus, he with an anguished voice that is clearly audible at a very remotely place and that which is mimicking my voice, uttered those highly gruesome words, whereby you have come here forsaking Maithili." Thus Rama said to Lakshmana on their way to their hermitage.

tadaa = then; shara = by arrow; aahatena = hit down; eva = thus; aartayaa = with anguished; giraa = voice; su duura = very, remotely [place]; su shravam = clearly, audible; svaram = voice; mama = mine; aalambya = depend on [mimicking]; su daaruNam = highly, gruesome; tat = those; vacanam = words; udaa hR^itam = spoken; yena tvam aagataH = by which, you, came; maithiliim vihaaya = Maithili, on forsaking.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एको न षष्टितमः सर्गः

3.60.1

भृशम् आव्रजमानस्य तस्य अधो वाम लोचनम् |
प्रास्फुरत् च अस्खलत् रामो वेपथुः च अस्य जायते ॥

While Rama is coming towards hermitage his lower eyelid frequently fluttered, his gait faltered, and he missed his footing.

aa vraja maanasya = one who started coming towards [hermitage]; tasya = his; vaama = left; locanam = eye; adhaH = lower [lower eyelid and below]; bhR^isham = frequently; praasphurat ca = fluttered, also; raamaH askhalat ca = Rama, stumbled [missed his footing,] also; asya vepathuH jaayate = his, falter, bechanced [his gait faltered.]

3.60.2

उपालक्ष्य निमित्तानि सो अशुभानि मुहुर् मुहुः |
अपि क्षेमम् तु सीताया इति वै व्याजहार ह ॥

On closely watching those inauspicious forebodings Rama indeed uttered oftentimes reflexly thus as, 'would she be safe, in fact!'

saH = he, that Rama; a shubhaani = not, auspicious; nimittaani = incidentals [forebodings]; upa aalakSya = closely, on watching; siitaayaa kSemam api tu [nu] = for Seetha, safety, even [in fact,] but, [will Seetha be safe!]; iti vyaajahaara ha = thus, [reflexly] uttered, indeed; muhur muhuH vai = again, again, really.

3.60.3

त्वरमाणो जगाम अथ सीता दर्शन लालसः |
शून्यम् आवसथम् दृष्ट्वा बभूव उद्विग्न मानसः ॥

He quickened himself and went with an ardency to see Seetha, and then on seeing an empty home his heart is distraught.

atha = then; tvaramaaNaH = quickening himself; siitaa darshana laalasaH = Seetha, to see, with ardency; jagaama = went; shuunyam aavasatham dR^iSTvaa = empty, home, on seeing; udvigna maanasaH babhuuva = distraught, at heart, he became.

3.60.4

उद् भ्रमन् इव वेगेन विक्षिपन् रघु नन्दनः |
तत्र तत्र उटज स्थानम् अभिवीक्ष्य समंततः ॥ददर्श
पर्ण शालाम् च सीतया रहिताम् तदा |
श्रिया विरहिताम् ध्वस्ताम् हेमन्ते पद्मिनीम् इव ॥

Raghava looked like a flying-flutterer as his speed jostled his arms and gait flutteringly, and on closely probing there and there, and all-over the places of that cottage, then he saw the lustreless house of straw devoid of Seetha, alike a befogged wintry lotus-lake without lustre.

4, 5. raghu nandanaH = Raghu's, descendent, Raghava; vegena = by speed; ud bhraman = up, to fly, [flying-flutterer]; iva = like [looked like]; vikSipan = jolting [his arms and gait]; tatra tatra = there, there; uTaja sthaanam = cottage's, in places; sam antataH = all-over; abhi viikSya = towards [on keenly,] probing; tadaa = then; siitayaa rahitaam ca = of Seetha, lacking, also; such hermitage which is like; hemante dhvastaam padminiim iva = in wintry [season,] ruined [befogged,] lotus-lake, as with; shriyaa vi rahitaam = lustre, without, having [lustreless]; parNa shaalaam = straw, house of; dadarsha = he has seen.

3.60.6

रुदन्तम् इव वृक्षैः च ग्लान पुष्प मृग द्विजम् |
श्रिया विहीनम् विध्वस्तम् संत्यक्त वन दैवतैः ॥विप्रकीर्ण अजिन कुशम् विप्रविद्ध बृसी कटम् |
दृष्ट्वा शून्य उटज स्थानम् विललाप पुनः पुनः ॥

The trees of that woodland are seemingly weeping, as their flowers are witheringly weakening and their birds are weepingly warbling, and the animals are whingeingly weeping, and that woodland is charmless and utterly shattered, since its georgic deities have completely abandoned it. Rather utterly bestrewn are the deerskins and sacred grass blades, rather utterly battered are the tender-grass-seats and other mats in the compound of cottage, and he who ardently wanted to see Seetha, such a Rama, on seeing such an emptied locale and cottage, wept over, over and again.

6, 7. vR^ikSaiH rudantam iva = by trees [of that woodland,] weeping / warbling / whining, as though; glaana [mlaana] = withered / weakened; puSpa = with flowers; mR^iga dvijam = with animals, with birds; shriyaa vihiinam = charm, less; vi dhvastam = utterly, shattered; sam tyakta vana daivataiH = completely, abandoned, by forest [georgic,] deities. viprakiirNa [vi pra kiirNaa] = rather, utterly, bestrewn; ajina kusham = deerskin, Kusha - sacred grass; vipraviddha [vi pra viddha] = rather, utterly, battered; bR^isii = tender-grass-seats; kaTam = [other] mats; dR^iSTvaa = on seeing; shuunya uTaja sthaanam = emptied, cottage, locale; [saH siitaa darshana laalasaH = he who wanted to see Seetha ardently, such Rama]; punaH punaH vilalaapa = over, over again, he wept.

By this bestrewn, battered, or shattered state of articles, it is evident that Seetha struggled a lot to get release from the clutches of Ravana, and in their tussle articles are in shambles. Hence, Ravana did not carry Seetha on a clod of earth as said in Adhyaatma Ramayana and other texts. Valmiki's Seetha is an out and out human, as of now.

3.60.8

हृता मृता वा नष्टा वा भक्षिता वा भविष्यति |
निलीना अपि अथवा भीरुः अथवा वनम् आश्रिता ॥

"That bashful Seetha might be stolen by the grudging demons, or slain by the very same grisly demons, or savoured by some gruesome beasts, or else she strayed in this gauntly forest, and even she might have playfully shrouded herself in the grimly forest, or else she must be sheltering herself in this forest which will be gruelling to locate.

bhiiruH = bashful lady Seetha; hR^itaa = stolen [by grudging demons]; mR^itaa = slain [by grisly demons]; vaa = or; naSTaa vaa = strayed [in gauntly forest,] or; bhakSitaa vaa = savoured [by gruesome beasts,] or; bhaviSyati = she might be; athavaa = or else; ni liinaa api = under, cover [shrouded herself, playfully,] even; athavaa = or else; vanam aashritaa = in forest, took shelter.

3.60.9

गता विचेतुम् पुष्पाणि फलानि अपि च वा पुनः |
अथवा पद्मिनीम् याता जल अर्थम् वा नदीम् गता ॥

"Or else, she might have again gone to pick the flowers or fruits, or again gone to lotus-lake, or gone to the river for water." Thinking thus, Rama started his search for Seetha.

api vaa = or, else; puSpaaNi phalaani ca = flowers, fruits, also; vicetum = to pick up; gataa = gone; punaH = again; athavaa = or else; padminiim yaataa = to lotus-lake, gone; jala artham = water, for the sake of; nadiim gataa vaa = to river gone, or.

3.60.10

यत्नात् मृगयमाणः तु न आससाद वने प्रियाम् |
शोक रक्त ईक्षणः श्रीमान् उन्मत्त इव लक्ष्यते ॥

Though he searched effortfully for his dear Seetha he did not get her, and as his anguish is reddening his eyes the appearance of that glorious one seems to be that of a madman.

yatnaat = effortfully; mR^igayamaaNaH tu = being searched [by Rama,] though; vane priyaam = in forest, [his] dear [Seetha]; na aasasaada = not, I have attained; shoka rakta iikSaNaH = by anguish, reddened, looks [eyes]; shriimaan = glorious one - Rama; unmatta = madman; iva = alike / as though / seems to be; lakSyate = is appearing.

The word iva 'as though, seems to be, alike...' has some importance from the viewpoint of commentators, and some discussion is given in endnote on its usage. Because he is 'like' a madman, the translation shall also be 'like' a mad-translation, as long as he talks 'like' a madman.

3.60.11

वृक्षात् वृक्षम् प्रधावन् स गिरीम् च अपि नदी नदम् |
बभ्राम विलपन् रामः शोक पंक अर्णव प्लुतः ॥

Rama ran speedily from tree to shrub, from hill to hillock, from river to rivulet, and revolving around them he wailed for Seetha, as he is inundated in a sludgy ocean of woes.

raamaH = Rama; vR^ikSaat vR^ikSam = from tree, to tree [shrub]; giriim ca api = from hill, also, even [to hillock]; nadii nadam = river, to rivulet; pra dhaavan = speedily, running; vilapan = on wailing over; shoka panka arNava plutaH = woe, sludge, ocean, inundated in - sludgy ocean of woes; saH = he that Rama; ba bhraama = revolved around.

Whether Rama 'really wept' over Seetha's absence or it the 'playacting' of god - is a much-debated topic. As a hero of the epic, it is 'real' weeping and it is necessary to arouse pathos, but should he be god or god incarnate, is 'weeping' manifest in the qualities of Omniscient - is the dilemma. Some points are presented in the endnote.

3.60.12

अस्ति कच्चित् त्वया दृष्टा सा कदम्ब प्रिया प्रिया |
कदम्ब यदि जानीषे शंस सीताम् शुभ आननाम् ॥

"Oh, Kadamba tree, seest thou someone a lady who is lover of Kadamba flowers, one with a lovable face and a love of mine, thou tellest me if thou knowest.

kadamba = oh, Kadamba tree; kadamba priyaa = Kadamba [flowers,] a lover of; priyaa = [my] ladylove; saa = she that Seetha; kaccit = someone [who is a lady]; tvayaa = by you; [api] dR^iSTaa = is seen; asti = is she [seen]; jaaniiSe yadi = you know [her,] if; shubha aananaam siitaam = about lovable, faced, Seetha; shamsa = you tell.

3.60.13

स्निग्ध पल्लव संकाशाम् पीत कौशेय वासिनीम् |
शंसस्व यदि सा दृष्टा बिल्व बिल्व उपम स्तनी ॥

"Oh, Bilva tree, if thou seest someone who is drest in yellowy-ochry silks, whose skin likens to the silkiness of thine leaflets, breasts to thine rotund and silky Bilva fruits, thou tellest me...

bilva = oh, Bilva tree; snigdha pallava samkaashaam = smooth [silky,] leaflet, similar to [in skin]; piita kausheya vaasiniim = yellowy-ochry, silk, dressed in; bilva upama stanii = Bilva-fruits [rotund and silky,] in simile, breasted; [kaccit = someone ]; yadi saa dR^iSTaa = if, she is, seen by you; shamsasva = you tell.

3.60.14

अथवा अर्जुन शंस त्वम् प्रियाम् ताम् अर्जुन प्रियाम् |
जनकस्य सुता तन्वी यदि जीवति वा न वा ॥

"Otherwise, thou Arjuna tree, if thou knowest her who is a lover of thine Arjuna flowers and the ladylove of mine, thou telleth whether that slender-waisted daughter of Janaka liveth or otherwise...

athavaa = otherwise; arjuna = oh, Arjuna tree; tvam = you; [yadi jaaniiSe = if, you know her]; arjuna priyaam = Arjuna [flowers,] a lover of; taam = of her; priyaam = [my] ladylove; tanvii = slender [waisted one]; janakasya sutaa = Janaka's, daughter; yadi jiivati vaa = whether, living, or; na vaa = not, or; shamsa = tell.

3.60.15

ककुभः ककुभ ऊरुम् ताम् व्यक्तम् जानाति मैथिलीम् |
लता पल्लव पुष्प आढ्यो भाति हि एष वनस्पतिः ॥

"As to how this Kakubha tree shineth laden with creepy-creepers, foliole-foliage and flowery-flowers, this tree knowest Maithili whose thighs can be likened to the smoothish trunk of this very Kakubha tree...

eSa = this; vanaspatiH = tree; lataa pallava puSpa = with creeping plants [creepy-creepers,] tender leaves [foliole-foliage,] flowers [flowery-flowers]; aaDhyaH = is laden with; [yathaa = as to how]; bhaati hi = it is shining forth, indeed; thereby; [eSa = this]; kakubhaH = Kakubha tree; kakubha uurum = about Kakubha-tree [its trunk like,] one who has such thighs - about Seetha with thighs like Kakubha tree trunk; taam maithiliim = of her, of Maithili; vyaktam jaanaati = obviously, will be knowing.

3.60.16

भ्रमरैर् उपगीतः च यथा द्रुम वरो हि असि |
एष व्यक्तम् विजानाति तिलकः तिलक प्रियाम् ॥

"As to how this best tree among all trees heareth the chorus of honeybees that singest around it, thereby this Tilaka tree clearly knowest Maithili, a lover of Tilaka trees, as this shouldst have heard her.

druma varaH = tree, best [among trees]; [ayam = this]; tilakaH = Tilaka tree; yathaa = as to how; bhramaraiH = by honeybees; upa giitaH ca asi hi = nearly, singing, also, it is, indeed - because honeybees are singing in chorus at its nearby, that chorus of bees is audible to the tree; thereby; eSa = this - Tilaka tree; tilaka priyaam = Tilaka tree, about the lover of - of Seetha; vyaktam vijaanaati = clearly, be knowing.

3.60.17

अशोक शोक अपनुद शोक उपहत चेतनम् |
त्वन् नामानम् कुरु क्षिप्रम् प्रिया संदर्शनेन माम् ॥

"Oh, Ashoka tree, an alleviator of agony, that is thine name lingually... but practically and readily name me after thine, by showing my ladylove, as my agony has marred my empathy...

shoka apa nuda = oh, agony, away, taker - oh, remover of agony [a shoka = alleviator of agony, name of tree etymologically]; ashoka = oh, Ashoka tree; priyaa sandarshanena = my ladylove, by showing; shoka upahata cetanam = by agony, marred, empathy [whose empathetic thinking is marred by agony]; maam = me; kSipram = readily; tvat naamaanam = yours, name after [name me after your name, make me your namesake with removed agonies]; kuru = you make [you name me.]

3.60.18

यदि ताल त्वया दृष्टा पक्व ताल फल स्तनी |
कथयस्व वरारोहाम् कारुण्यम् यदि ते मयि ॥

"Oh, Palm tree, if thou seest that lady breasted alike ripened-palm fruits of thine, and if thine mercy is mine, thou telleth of that shapely lady Seetha...

taala = oh, Palm tree; pakva taala phala stanii = ripened, palm, fruit [like,] breasted; tvayaa dR^iSTaa yadi = by you, seen, if; te mayi kaaruNyam yadi = to you, on me, mercy [you have,] if there; varaarohaam kathayasva = of shapely lady, you tell.

3.60.19

यदि दृष्टा त्वया सीता जम्बो जांबूनद सम प्रभा |
प्रियाम् यदि विजानासि निःशंक कथयस्व मे ॥

"Oh, Rose-apple tree, if thou seest Seetha and thee knowest my ladylove with golden glitter, thou telleth me without hesitation...

jambo = oh, Rose-apple tree; tvayaa siitaa yadi dR^iSTaa = by you, Seetha, if, is seen; jaambuu nada = like gold - golden complexioned; or [jaambuu phala = Rose apple like; sama prabhaa = equal, in glitter; smoothly complexioned one like Rose-apple; priyaam = of ladylove; vi jaanaa asi yadi = clearly, in the know, you are, if, [if you are clearly in the know of]; me niH shanka kathayasva = to me, less of, doubt - hesitation, tell.

ओर्

"Oh, Rose-apple tree, if thou seest Seetha and thou knowest my ladylove whose complexion is smoothish like thine Rose-apples, thou telleth me unhesitatingly...

3.60.20

अहो त्वम् कर्णिकार अद्य पुष्पितः शोभसे भृशम् |
कर्णिकार प्रियाम् साध्वीम् शंस दृष्टा यदि प्रिया ॥

"Aha! Karnikaara tree, now thou art in full bloom and blooming magnificently, if thou seest that lover of Karnikaara-flowers and an immaculate ladylove of mine, thou telleth me...

karNikaara = oh, Karnikaara tree; tvam adya = you, now; puSpitaH = in full bloom; shobhase bhR^isham = blooming, magnificently; aho = Aha! karNikaara priyaam = Karnikaara-flowers, a lover of; saadhviim = immaculate one; priyaa = my ladylove; dR^iSTaa yadi = you have seen, if; shamsa = you tell.

Annex: 'you all might have seen when your friend was imperilled and you might have complained, or cried out with the rustle of your leaves or gestured with the swings of your branches, as humans would do with their voice and hands... and the birds and bees nestled on you also might have chorused, sadly... but those birds and bees are unable to communicate what has happened... you trees, though you may not have rushed to rescue her, as you are pegged on ground, you indicate to me, at least with your branchy gestures, what exactly has happened...

3.60.21

चूत नीप महा सालान् पनसान् कुरवान् धवान् |
दाडिमान् अपि तान् गत्वा दृष्ट्वा रामो महायशाः ॥बकुलान् अथ पुन्नागान् च चंदनान्केतकान् तथा |
पृच्छन् रामो वने भ्रान्त उन्मत्त इव लक्ष्यते ॥

Rama has gone on asking trees like mango, niipa, massive saala, jack-fruit, kuruva, dhava, and even around daaDima, bakula, punnaaga, sandalwood, ketaka trees, and when he is running around them that highly glorious Rama appeared like a madman.

mahaayashaaH = of high glory; raamaH = heart-stealer; raamaH = Rama; vane = in forest; cuuta = mango trees; niipa = niipa trees; mahaa saalaan = massive, saala trees; panasaan = jack-fruit trees; kuravaan = kuruva trees; dhavaan = dhava trees; atha = then; daaDimaan api = daaDima trees, even; bakulaan = bakula trees; tathaa = like that; pun naagaan ca = pannaga trees, also; candanaan = sandalwood trees; ketakaan = ketaka trees; dR^iSTvaa = on seeing - those trees; taan gatvaa = to them, having gone to trees; pR^icChan = on asking them; bhraanta = while wandering; unmatta iva lakshyate = madman, like, appearing to be.

3.60.23

अथवा मृग शाब अक्षीम् मृग जानासि मैथिलीम् |
मृग विप्रेक्षणी कांता मृगीभिः सहिता भवेत् ॥

"Or else, oh, deer, dost thou know what bechanced to that fawn-eyed Maithili, one with quick-looks like thee deer? Or else, hast she herded herself into the herd of she-deer of yours...

athavaa = or else; mR^iga = oh, deer; mR^iga shaaba akSiim = deer, fawn, eyed one; maithiliim jaanaasi = of Maithili, do you know [what bechanced to her]; mR^iga vi prekSaNii = deer-like, quick, with looks; [athavaa = or else] kaantaa = that lady; mR^igiibhiH sahitaa bhavet = herd of she-deer, along with, she will be [herded into her of deer.]

Annex: 'poor trees... they cannot air their expression, hence Maithili is unsaid by them... but you deer, you can voice and gesticulate, then voice it out or gesticulate, since that Maithili is an all time playmate of you deer... and you are an expert in escaping, and you might have escaped when Maithili was in danger, does not matter, it is your nature, now tell me what exactly has happened...' [but, then that deer ran in a particular way, but Rama is now unable to decipher it... and concludes,] 'now also you are escaping expertly... leave it at that...'

3.60.24

गज सा गज नासोरुः यदि दृष्टा त्वया भवेत् |
ताम् मन्ये विदिताम् तुभ्यम् आख्याहि वर वारण ॥

"Oh, elephant, thou mightst beheld her whose thighs likens to your trunk at that problematic hour, thus methinks, and that Maithili is familiar to thee, and oh, best elephant, if thou beholdest her, thou tallest me...

gaja = oh, elephant; gaja naasa = elephant's, nose - trunk-like; uuruH = thighs - she who is having; saa = she that Maithili; tvayaa dR^iSTaa yadi bhavet = by you. seen, if, she is [if she is seen by you]; taam = of her; tubhyam = to you; viditaam = [she who is already -] familiar to you; manye = I deem; vara vaaraNa = oh, best, elephant; aakhyaahi = you tell.

Annex: 'though you are a pachyderm you are keen-eyed and you can find out even a thorn in the weed, also you are around this place for a long time, thus well acquainted with all of us... hence I deem that something must have happened and somehow you might have seen... though you could not prevent it with your massive head, trunk or legs, but tell me what exactly has happened...

3.60.25

शार्दूल यदि सा दृष्टा प्रिया चंद्र निभ आनना |
मैथिली मम विस्रब्धम् कथयस्व न ते भयम् ॥

"Fear not, oh, tiger, hast thou seen Maithili, the moonfaced ladylove of mine, if thou hast seen speak in good faith...

shaarduula = oh tiger; candra nibha aananaa = Moon, similar in shine, faced one - Seetha; priyaa = my ladylove; saa maithilii = she, that Maithili; dR^iSTaa yadi = seen [by you,] if; vi srabdham = without, fear - in good faith; mama = to me; kathayasva = you speak up; te bhayam na = to you, fear, is not there.

Annex: 'I know that you are a master prowler and a brave one, these deer and elephants are somehow fearing to tell me, but you tell me because you're a brave one... did you not prowl the prowler of Maithili... I also know that equal is the fear when one sees a tiger or when a tiger sees one... now you need not lift up your fore-paw and step back on seeing me... as I cause no harm now... but tell me, whether you ran after that one who caused some harm to Seetha or not, as Seetha never harmed you, when you were on the prowl hereabouts...' But that tiger retraced its steps, because Rama is an archer with a bow and arrows, without telling him that without exception all the animals vainly ran after Ravana trying to rescue Seetha. Such as he is, an uninformed one, he starts a delirious soliloquy in imagery.

3.60.26

किम् धावसि प्रिये नूनम् दृष्टा असि कमल ईक्षणे |
वृक्षेण आच्चाद्य च आत्मानम् किम् माम् न प्रतिभाषसे
॥

"Oh lotus-eyed lady, in fact I have seen you my dear, then why this running away and concealing yourself under trees, why do not you reply me...

kamala iikSaNe = oh, lotus like, eyed one; priye = oh, my dear; [duure = distantly]; kim dhaavasi = why, you are running away; dR^iSTaa asi = seen, you are; nuunam = in fact; aatmaanam vR^ikSeNa aacchaadya = yourself, by trees [by leaves,] veiling [camouflaging]; maam = to me; kim na prati bhaaSase = why, not, in turn, talking [replying me.]

3.60.27

तिष्ठ तिष्ठ वरारोहे न ते अस्ति करुणा मयि |
न अत्यर्थम् हास्य शीला असि किम् अर्थम् माम् उपेक्षसे ॥

"Stay...stay... oh, best lady, don't you have mercy on me? You are not unacceptably tease-humoured! What for you ignore me?

varaarohe = oh, best lady; tiSTha tiSTha = stay, stay; te mayi karuNaa na asti = to you, on me, mercy, not, is there; ati artham = too, much - unacceptably; haasya shiilaa = tease, humoured; na asi = not, you are; maam = me; kim artham upekSase = what, for, you ignore.

3.60.28

पीत कौशेयकेन असि सूचिता वर वर्णिनि |
धावन्ति अपि मया दृष्टा तिष्ठ यदि अस्ति सौहृदम् ॥

"Oh, beautifully complexioned lady, even if you are running away your yellowy silk-sari betokens you, stay, if you have goodwill for me...

vara varNini = oh, beautifully, complexioned one; piita kausheyakena = by yellowy, silk-sari; suucitaa asi = betokened, you are; dhaavanti api = running away, even if; mayaa dR^iSTaa = by me, seen; sau hR^idam = good, will [for me]; asti yadi = is there is [you have,] if; tiSTha = you stay.

3.60.29

न एव सा नूनम् अथवा हिंसिता चारु हासिनी |
कृच्छ्रम् प्राप्तम् न माम् नूनम् यथा उपेक्षितुम् अर्हति
॥

"Otherwise, she whom I have just seen me may not be Seetha, why because, it is unapt of her to avoid me who attained this wretched state, hence Seetha with cheery smiles is certainly murdered...

athavaa = otherwise; saa = she [whom I just saw]; na eva = not, thus [may not be Seetha]; caaru haasinii = cheerful, smiles [one who have them, Seetha]; nuunam = certainly; himsitaa = she is murdered; yathaa = as to how [why because]; kR^icChram praaptam = wretched-state, one who attained; maam = me; upekSitum na arhati = to avoid me, not, aptly of her - she would not avoid me; nuunam = definitely.

3.60.30

व्यक्तम् सा भक्षिता बाला राक्षसैः पिशित अशनैः |
विभज्य अंगानि सर्वाणि मया विरहिता प्रिया ॥

"Obviously the raw-flesh gorgers must have gorged that youngish lady on diving all her limbs in my absence from my dear one...

mayaa virahitaa priyaa = by me, without being present [in my absence,] my dear one; saa baalaa = she, who is youngish; vyaktam = obviously; sarvaaNi angaani vi bhajya = [her] all, limbs, on verily, dividing; pishita ashanaiH raakSasaiH bhakSitaa = by raw-flesh, gorgers, by demons, she is gorged.

3.60.31

नूनम् तत् शुभ दंत ओष्ठम् सुनासम् शुभ कुण्डलम् |
पूर्ण चंद्र निभम् ग्रस्तम् मुखम् निष्प्रभताम् गतम्
॥

"Her face which is similar to a full-moon with pretty teeth, prettier lips, prettily nose and with prettyish earrings, might have obtained a blanched look when being devoured...

nuunam = evidently; tat shubha danta oSTham = that [lady with] pretty, teethed, lipped one; su naasam = with prettily, nose; shubha kuNDalam = with prettyish, earrings; puurNa candra nibham = full, moon, similar; [tat = that]; mukham = face; grastam = when devoured; niS prabhataam gatam = without, lustre [blanched looked,] entered [obtained.]

3.60.32

सा हि चंपक वर्ण आभा ग्रीवा ग्रैवेयक उचिता |
कोमला विलपन्त्याः तु कान्ताया भक्षिता शुभा ॥

"But that exquisite and beautiful neck of that lady which shines forth in the colour of Campaka flower, befitting for any neck ornament, indeed it might be glutted down while she is bewailing...

vilapantyaaH = while bewailing; kaantaayaa = lady's; campaka varNa aabhaa = campaka flower's, colour, in shine; graiveyaka ucitaa = for neck ornaments, befitting - neck; komalaa = exquisite; shubhaa = beautiful; saa griivaa tu = hers/that, neck, but; bhakSitaa hi = glutted down, indeed.

3.60.33

नूनम् विक्षिप्यमाणौ तौ बाहू पल्लव कोमलौ |
भक्षितौ वेपमान अग्रौ स हस्त आभरण अंगदौ ॥

"Her two arms which are delicate like tender leaves, ornamented with bangles and bicep-lets might have been definitely nibbled while they are wriggling with quivering fingers...

vikSipyamaaNau = when wriggling; pallava komalau = tender-leaf like, delicate; vepamaana agrau = having quivering, having ends - of arms, fingers; sa hasta aabharaNa angadau = with, hand, ornaments [bangles,] bicep-lets; tau baahuu = those two, arms; nuunam = definitely; bhakSitau = eaten - are nibbled.

3.60.34

मया विरहिता बाला रक्षसाम् भक्षणाय वै |
सार्थेन इव परित्यक्ता भक्षिता बहु बांधवा ॥

"This is as though I have forsaken this youngish Seetha really as a feast for the demons in my absence, and though Seetha has many relatives she has become as worse as a lonesome woman who is completely forsaken by her caravan who is lonesomely ready for the feast of highwaymen, and demons have feasted on her.

baalaa = youngish - Seetha; rakSasaam bhakSaNaaya vai = for demons, as though for feast, really; mayaa vi rahitaa = by me, without presence [in my absence]; [maya pari tyaktaa iva = by me, forsaken, as though]; bahu baandhavaa = many, relatives, [though Seetha has many relatives]; saarthena parityaktaa iva = = by caravan, completely forsaken [woman,] like [as worse as]; bhakSitaa = she is feasted.

3.60.35

हा लक्ष्मण महाबाहो पश्यसे त्वम् प्रियाम् क्वचित् |
हा प्रिये क्व गता भद्रे हा सीते इति पुनः पुनः
॥

"Ha, Lakshmana... oh, dextrous one... have you seen my ladylove anywhere... ha, dear, where have you gone... oh, auspicious lady... ha, Seetha..." thus Rama lamented again and again in his search.

mahaabaahaH = oh, dextrous one; haa lakSmaNa = ha, Lakshmana; tvam = you; kvacit = anywhere; priyaam = my ladylove; pashyase = are you seeing; bhadre = oh, auspicious lady; haa priye = ha, dear; kva gataa = where, you have gone; haa siite = ha, Seetha; iti punaH punaH = thus, again, again; [rudan = while bewailing] - he serched.

3.60.36

इति एवम् विलपन् रामः परिधावन् वनात् वनम् |
क्वचित् उद् भ्रमते वेगात् क्वचित् विभ्रमते बलात् ॥क्वचित् मत्त इव आभाति कांता अन्वेषण तत्परः |

On bewailing in this way and on overly rushing from wood to wood, somewhere Rama has become highly delusional by the forcefulness of delusion and spots forest stuff as Seetha, though none of them have any resemblance to Seetha, and somewhere else, marking creepers, plants or slender shrubs and suchlike delicacies as Seetha he has become really alluded by the powerfulness of allusion, and elsewhere, he is not discriminating paths or pathless routes for his trekking as an impassioned one in the search of his ladylove, and thus he is nitid like a madman. [3-60-36, 37a]

36, 37a. raamaH = Rama; iti evam = thus, this way; vilapan = on bewailing; vanaat vanam = from wood, to wood; pari dhaavan = on overly, rushing; kvacit = somewhere; vegaat = by forcefulness [of delusion]; ud bhramate = highly, delusional [he becomes]; kvacit = somewhere else; balat = by powerfulness [of allusion]; vi bhramate = verily, [he is] alluded; kvacit = else where; kaantaa anveSaNa tatparaH = ladylove, in search of, impassioned one; matta iva [unmatta iva] = mad [madman,] like; aabhaati = shining forth [he is nitid.]

3.60.37

स वनानि नदीः शैलान् गिरि प्रस्रवणानि च |
काननानि च वेगेन भ्रमति अपरिसंस्थितः ॥

Rama is on the rove around woods, rivers, hills, mountain-rapids and thicketed forests, speedily and restlessly.

saH = he, Rama; vanaani nadiiH shailaan = woods, rivers, hills; giri prasravaNaani ca = mountain, rapids, also; kaananaani ca = thick forests, also; aparisamsthitaH [a pari sam sthitaH = not, completely, well, stable one] = restlessly; vegena bhramati = speedily, he roves.

3.60.38

तदा स गत्वा विपुलम् महत् वनम्
परीत्य सर्वम् तु अथ मैथिलीम् प्रति |
अनिष्ठित आशः स चकार मार्गणे
पुनः प्रियायाः परमम् परिश्रमम् ॥

On going round the vast of great forest in that way and on searching for Maithili, his hope became intangible, but again he undertook the search for his ladylove, over-strenuously.

saH = he that Rama; vipulam mahat vanam = to vast, great, forest; tadaa = that way; gatvaa = on going round; sarvam pariitya = everywhere, on searching; maithiliim prati = Maithili, towards; an iSThita aashaH = not, tangible, hope [hope became intangible]; saH = he; atha = then; punaH = again; priyaayaaH = of ladylove; maargaNe = in searching; = ; paramam parishramam = extreme, effort - over-strenuous effort; cakaara = he made.

Maheshvara Tiirtha says that, 'the word iva 'alike, seemingly, as though' is to be ellipted to all the expressions given by Rama, as god incarnate Rama did not 'really' weep over...' As such the expressions will become: shokaat paripluta iva, shokaat pradhaavan iva, vilapan iva etc., and they mean 'as though he is inundated in sea called lamentation... as though he wept... as though he ran after...' and the like. For this the viSNu puraaNa, umaa samhita is cited as reference, where Vishnu himself says: aham daasharathiH buutvaa hanmi raavaNam aahave | shrii mad raama avataare asmin ajnavat kriyate mama | tatra shankaa na kartavyaa sarvajnena api maayayaa | mat maayaa mohitam rakSho manuShyam maam avekShyati | anyathaa tasya saa nuunam na bhavet atra kutracit 'I on becoming Dasharatha's son will eliminate Ravana in combat... though Omniscient I conduct myself in the incarnation of Rama as a commoner by my Maya... thereby no doubt be nurtured by any... believing me a human Ravana will be mislead, as there is no other way for his elimination...' thus Tiirtha says that Rama did not actually 'weep or wail...'

But this is contradicted and said by later commentators, 'though Rama is Supreme Being he took up human incarnation and he conducted himself as a human. Hence there is no need to ellipt ellipses for many a time and portray him as a 'direct' god on earth. Valmiki has said this more than once through Rama's words that he is just a 'human...' aatmaanam aham maanuSam manye 'I for myself am a human...' etc., and here also Valmiki used this word iva only at a few places like unmatta iva, udbhraanta iva Even if Rama were to be 'god' on earth, for his fate of taking a human incarnation he is fated to behave as a human, and gets involved in human emotions, according to situations and his mental conditions. In such conditions, for he is 'god' he can 'evoke' an emotion as he evoked rancour many times when eliminating demons as in the episodes of Aranya when he was eliminating Khara, Dushana, and others. There is roSam aahaarayat tiivram... 'rancour, evoking, unusual...' 'and then evoking an unusual rancour to eliminate Khara in war, he eliminated Khara...' as at 3-30-19. Here when the word roSam is replaced with shokam and if it be said as shokam aaharayet tiivram... it suffices all contradictions. And in many other places, we see him aaharayet 'getting' wrath or sadness, or other humanly emotion. When he can 'evoke' one human emotion 'wrath', why not evoke other emotions like 'love, sadness, pity, kindness' and the like. Again, there are some subhuman emotions like greed, avarice, hate, jealousy etc., which are unbefitting to humans themselves, hence the question of Rama's evoking them for his activities, does not arise.

Then 'is this playacting of god, of hoodwinking of man called Rama in the name of Ravana...' is the connective question. The answer is 'neither...' for it is maya of Vishnu. In other way, it is not hoodwinking of Rama but it is the bewailing of god/Rama caused by the suffering of his adherents/devotee/subjects - particularly for Seetha, who is not just a devotee or adherer, but his own altar ego. Particularly when that god alone, through the so-called destiny, karma, fate etc, causes that suffering. Rama admits at verse 34 of this chapter 'this is as though I have forsaken this Seetha...' because of his passion for hunting, either the deer or the demon, thus bechanced is an ill fate on Seetha.

If Rama were to be god, he is not an 'featureless' god of advaita tenet, a nirguNa but he is saguNa 'featured' god and some of his many features are: svabhaavika anavadhika atishaya, j~naana, bala, aishvarya, viirya, shakti, tejaH, saushiilya, maardava, aarjava, sauhaardra, saumya, kaaruNya, maadhuryam, gaambhiirya, audaaryaadi aneka kalyaaNa guNa sampanna... of which we are concerned with kaaruNya, maardava features, 'pity and sheltering...' as Shudarshanaacaarya defined maardavam as aashrita viraha a-sahatvam maardavam 'impatience for the separation from his adherers...' and Rama wept with this pity and impatience for Seetha's separation from him.

However delinquent the children be, they do not know or care to know what their parents feel about their delinquency, because they themselves are thinking that they are not at all delinquent. But their parents, though they are aware of their children's delinquency, but unable to mend them, they suffer silently or blatantly. Here too it is the same predicament for Rama, though it is not parent-child relation, but it is man-wife relation, worthier enough for more suffering. His anguish is for the 'soul' called Seetha, going to be captivated in the 'body' called Lanka, and her deliverance is possible only on the annihilation of that body or holder of that body, namely Ravana, in the karmic cycle of birth-death. And none has a real glimpse or knowledge of that god or soul, but all go on assuming on their own as Bhagavad Gita says at7-24:

avyaktam vyaktim aapannam manyate maam a-buddhaya | param bhaavam ajaananto mama avyayam anuttamam | gita

Which deem th' Unmanifested manifest, / Not comprehending Me in my true Self! / Imperishable, viewless, undeclared, - Sir Edwin Arnold. Hence, Rama really wept for Seetha and in fact, gods really weep even for us, madly and sadly, but we do not care, or wish to care.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे षष्टितमः सर्गः

3.61.1

दृष्ट्वा आश्रम पदम् शून्यम् रामो दशरथ आत्मजः |
रहिताम् पर्णशालाम् च प्रविद्धानि आसनानि च ॥अदृष्ट्वा तत्र वैदेहीम् संनिरीक्ष्य च सर्वशः |
उवाच रामः प्राक्रुश्य प्रगृह्य रुचिरौ भुजौ ॥

On seeing the vacant threshold of the hermitage and empty cottage of straw, also at the leaf-mat-seats that are utterly shattered, and not finding Vaidehi even on watchfully eyeing everywhere Rama shrieked loudly, and then on clasping the winning shoulders of Lakshmana he said this to him.

1, 2. dasharatha aatmajaH raamaH = Dasharatha's, son, Rama; shuunyam = vacant; aashrama padam = hermitage's, threshold; [siitaayaaH = with Seetha]; rahitaam parNa shaalaam ca = devoid of [empty,] straw, cottage, also; pra viddhaani aasanaani ca = utterly, shattered, seats [leaf-mats,] also; dR^iSTa = having seeing; tatra = there; vaidehiim = Vaidehi; a dR^iSTvaa = not, seen; sarvashaH = everywhere; sam niriikSya ca = well, on eyeing watchfully, even; pra aakrushya = loudly, shrieked; [lakshmaNasya ] rucirau bhujau = [Lakshmana's,] winning, shoulders; pragR^ihya = on taking [clasping]; raamaH uvaaca = Rama, said.

3.61.3

क्व नु लक्ष्मण वैदेही कम् वा देशम् इतो गता |
केन आहृता वा सौमित्रे भक्षिता केन वा प्रिया ॥

"Oh, Lakshmana, possibly where can be Vaidehi? Or, to which place she has gone from here? Or, Soumitri, who stole her away? Or, who has gorged up my ladylove?

lakSmaNa = oh, Lakshmana; vaidehii = Vaidehi; kva nu = where is, possibly; itaH kam desham vaa gataa = from here, to which, place, or, she has gone; saumitre = oh, Soumitri; kena vaa aahR^itaa = by whom, or, she is stolen; priyaa = my ladylove; kena vaa bhakSitaa = by whom, or, she is gorged.

3.61.4

वृक्षेण आवार्य यदि माम् सीते हसितुम् इच्छसि |
अलम् ते हसितेन अद्य माम् भजस्व सुदुःखितम् ॥

"Oh, Seetha, if you have concealed yourself under trees wishing to poke fun at me, enough is your fun and games, get in touch with me now, as I am highly anguished...

siite = oh, Seetha; vR^iksheNa aavaarya = by trees, by concealing; maam = me; hasitum = [poke] fun at; icChasi yadi = you wish, if; te hasitena alam = your, fun [and games,] enough; adya = now; su duHkhitam = with highly, anguished one; maam bhajasva = me, you regard [get in touch.]

3.61.5

यैः सह क्रीडसे सीते विश्वस्तैः मृग पोतकैः |
एते हीनाः त्वया सौम्ये ध्यायन्ति अस्र आविल ईक्षणाः ॥

"Oh, meek Seetha, with which meekly young deer you were playing, all these are now broody with tearfully fluttery looks, without you...

saumye siite = oh, meek, Seetha; vishvastaiH = confidence [keeping in you, hence meekly]; yaiH = which of those; mR^iga potakaiH = deer, children [young deer]; saha kriiDase = with [which,] you were playing; ete = all these; tvayaa hiinaaH = with you, without; asra aavila iikSaNaaH = with tears, fluttery, looks; dhyaayanti [adya] = are broody [now.]

3.61.6

सीताया रहितो अहम् वै न हि जीवामि लक्ष्मण |
वृतम् शोकेन महता सीता हरणजेन माम् ॥पर लोके
महाराजो नूनम् द्रक्ष्यति मे पिता |

"Really Lakshmana, I will not live long without Seetha, indeed I am enveloped in high anguish caused by the abduction of Seetha, and this alone will become a murderer, and on my going to other world when murdered by my own agony my father and that great king Dasharatha will definitely observe me in the other world... [3-61-6, 7a]

6, 7a: lakshmaNa = oh, Lakshmana; siitaayaa rahitaH = Seetha, without; aham vai = I, really; na hi jiivaami = not, indeed, be living [outlasting]; siitaa = of Seetha; haraNa jena = by abduction, caused by; mahataa shokena = in high, anguish; vR^itam = enveloped - along with; maam = me; mahaa raajaH = great king [Dasharatha]; me pita = my, father; nuunam = definitely; para loke = in other, world [on my going there]; drakSyati = he observes.

Some other mms contain the word mR^itam 'dead ...' instead of the word vR^itam 'enveloped...' 'when I am dead and gone to other world, there my father will ask me...' would then be its meaning.

3.61.7

कथम् प्रतिज्ञाम् संश्रुत्य मया त्वम् अभियोजितः ॥अपूरयित्वा तम् कालम् मत् सकाशम् इह आगतः
|
काम वृत्तम् अनार्यम् माम् मृषा वादिनम् एव च ॥धिक् त्वाम् इति परे लोके व्यक्तम् वक्ष्यति
मे पिता |

"When I go to other world after my death our father Dasharatha who is already staying there will deride me saying, 'when I have directed you for a fourteen year exile, and when you too have assuredly agreed and promised me for that term, how you have to my presence in this ultramundane world without completing that term of fourteen year exile, besides breaking your own word of honour... thus you have become a wilful disobedient, despicable and dishonest person, such as you are, fie on you...' [3-61-7b, 8, 9a]

7b, 8, 9a. Dasharatha may deride me like this: maam = to me [to Dasharatha, he says 'to me you have promised']; maya abhiyojitaH = by me [by Dasharatha,] when directed; tvam = you - Rama; prati GYaam samshrutya = promise, on telling [assuredly]; tam kaalam a puurayitvaa = that, time [term of exile] without, completing; mat = to my; sakaasham = presence; katham iha aagataH = how, to here [to other world, heaven] have come; by that you Rama, you have become a; kaama vR^ittam = at will, conducting [wilful disobedient - you Rama]; an aaryam = not, noble [despicable - you Rama]; mR^iSaa vaadinam = untruth, teller of [liar, dishonest - you Rama]; tvaam dhik = on you, fie; iti = thus - in that way father Dasharatha accuses me; pare loke = in other, world; me = to me; pitaa vyaktam vakSyati = father, obviously, speaks [derides me.]

3.61.9

विवशम् शोक संतप्तम् दीनम् भग्न मनोरथम् ॥माम् इह उत्सृज्य करुणम् कीर्तिः नरम् इव अन्ऋजुम्
|
क्व गच्चसि वरारोहे मा मोत्सृज्य - मा मा उत्सृज्य - सुमध्यमे ॥त्वया विरहितः च अहम्
त्यक्ष्ये जीवितम् आत्मनः |

"Anguish seared and bewildered me and I am woebegone with broken down buoyancy, and oh, beautiful lady, jilting such an woeful one as I am, where you are going now, as with prestige jilting a prevaricator? And if you shun me I will have to shun my life..." Thus Rama bewailed imaging her right in his front and running away. [3-61-9b, 10, 11a]

9b, 10, 11a. varaaarohe = oh, beautiful lady; vi vasham = without, self-control [one who is bewildered]; shoka sam taptam = by anguish, [who is] verily seared; diinam = [who is] woebegone; bhagna manoratham = broken, enthusiasm [whose buoyancy is broken]; maam = such as I am, me; kiirtiH = prestige; an R^ijum naram = not, truthful one, from a man, [from a prevaricator]; iva = as with; iha = now; karuNam = as a woeful one; utsR^ijya = on abandoning; kva gacchasi = where, you are going; su madhyame = good [slender,] waisted one; maa motSR^ijya = maa = me; maa utsR^ijya = don't, leave [me] off; tvayaa virahitaH = by you, without [shunned away]; [if you shun me]; aham = I; aatmanaH jiivitam tyakSye = of mine, live, I will leave off - shun away.

3.61.11

इति इव विलपन् रामः सीता दर्शन लालसः ॥न ददर्श सुदुःख आर्तो राघवो जनक आत्मजाम् |

Though that legatee of Raghu is desperate for seeing Seetha, though he is highly anguished and agonised, though he bewailed this way, that Rama has not found Janaka's daughter, Seetha. [3-61-10b, 11a]

10b, 11a. siitaa darshana laalasaH = Seetha, seeing, desperate for; su duHkha aartaH = highly, anguished, agonised; raaghavaH = legatee of Raghu; raamaH = Rama; iti iva vilapan = thus, this way, on bewailing; janaka aatmajaam na dadarsha = Janaka's, daughter, not, he has seen - found.

3.61.12

अनासादयमानम् तम् सीताम् शोकपरायणम् ॥पंकम् आसाद्य विपुलम् सीदन्तम् इव कुंजरम् |
लक्ष्मणो
रामम् अत्यर्थम् उवाच हित काम्यया ॥

To him who is unable to find Seetha, and who is sinking in sadness as with an elephant sinking in a chasmal mud, Lakshmana spoke to such a Rama in a positive manner desiring his wellbeing. [3-61-11b, 13]

11b, 13. siitaam = at Seetha; an aasaadayamaanam = one who is not, getting at; shoka paraayaNam = one to sadness, who surrendered himself to - sinking; vipulam pankam aasaadya siidantam = chasmal, mud, on getting at, sinking; kunjaram iva = an elephant, as with; tam raamam = to such a, Rama; lakSmaNaH = Lakshmana; atyartham hita kaamyayaa = positively, well being, desiring; uvaaca = spoke.

3.61.14

मा विषादम् महाबुद्धे कुरु यत्नम् मया सह |
इदम् गिरि वरम् वीर बहु कन्दर शोभितम् ॥

"Oh, well-informed one, do not get into desperation, you make efforts along with me, and oh, brave one, this best mountain is beaming forth with many caves, she may be there somewhere.

mahaa buddhe = oh, well-informed one; viSaadam maa = = desperation, do not [get into]; mayaa saha yatnam kuru = me, along with, efforts, you make; viira = oh, brave one; idam giri varam = this, mountain, the best; bahu kandara shobhitam = many, caves, beaming forth with; she may be somewhere there.

3.61.15

प्रिय कानन संचारा वन उन्मत्ता च मैथिली |
सा वनम् वा प्रविष्टा स्यात् नलिनीम् वा सुपुष्पिताम् ॥सरितम् वा अपि संप्राप्ता मीन वंजुल सेविताम् |

"Maithili is a fascinated saunterer in woodlands so she might have entered the forest, she is even infatuated with waters, so she might have gone to the fully bloomed lotus-lake, or to the river that is adorned by fishes and cane-breaks.

15, 16a. priya = fascinated; kaanana = in woodlands; sancaaraa = saunterer - Seetha; vana unmattaa ca = for water [here, not forest but waters,] infatuated, even; saa maithilii = she that, Maithili; vanam vaa = in forest, either; su puSpitaam naliniim vaa = well, bloomed, in lotus-lake, or; praviSTaa syaat = entered, she will be - she might have; miina vanjula sevitaam = by fishes, cane-breaks, one which is adorned by; saritam vaa api = to river, or, even; sampraaptaa = reached.

3.61.16

वित्रासयितु कामा वा लीना स्यात् कानने क्वचित् ॥जिज्ञासमाना वैदेही त्वाम् माम् च पुरुषर्षभ
|
तस्या हि अन्वेषणे श्रीमन् क्षिप्रम् एव यतावहे ॥

"Or, wishing to know our reaction when she scares us with her prank, Maithili might have squirreled away into forest. Oh, honourable brother, let us endeavour quickly to search her.

16b, 17. puruSarSabha = oh, best one among men; vaidehii = Vaidehi; tvaam ca maam ca = you, also, me, also; vi traasayitu kaamaa vaa = to scare [us,] wishing to, or else; jiGYaasamaanaa vaa = interested in knowing [our reaction for her pranks,] or; kaanane kvacit liinaa = in forest, somewhere, wrapped up in [squirreled away herself]; syaat = she will be; shriiman = oh, honourable one; tasyaa anveSaNe = her, in searching; kSipram eva yataavahai = quickly, thus, we have to endeavour; hi = indeed.

3.61.18

वनम् सर्वम् विचिनुवो यत्र सा जनक आत्मजा |
मन्यसे यदि काकुत्स्थ मा स्म शोके मनः कृथाः ॥

"Oh, Rama of Kakutstha, if you consider that we shall search the forest in its entirety to locate where she that Janaka's daughter might be, let us quickly do so. But do not engulf your heart in sadness." Thus Lakshmana advised Rama.

kaakutstha = oh, Kakutstha Rama; manyase yadi = you consider, if; saa janaka aatmajaa = she, Janaka's, daughter; yatra = [to locate] where [she might be]; sarvam vanam vicinuvaH = in entirety, forest, let us search; shoke = in sadness; manaH = heart; maa sma = do not, be in; kR^ithaaH = do it [engulf.]

3.61.19

एवम् उक्तः तु सौहार्दात् लक्ष्मणेन समाहितः |
सह सौमित्रिणा रामो विचेतुम् उपचक्रमे ॥

When Lakshmana good-heartedly spoke this way, Rama self-collectedly made a headway for the search of Seetha along with Soumitri.

lakSmaNena = by Lakshmana; sau haardaat = owing to good-heart; evam uktaH = this way, who is spoken to; raamaH = Rama; samaahitaH = self-collectedly [Rama]; saumitriNaa saha = Soumitri, with; vicetum upacakrame = to search, made headway.

3.61.20

तौ वनानि गिरीन् चैव सरितः च सरांसि च |
निखिलेन विचिन्वन्तौ सीताम् दशरथ आत्मजौ ॥

Those two sons of Dasharatha have started a thorough search for Seetha in forests, on mountains, also thus at rivers and lakes.

tau = those two; dasharatha aatmajau = Dasharatha's, sons; vanaani giriin caiva = forests, mountains, also thus; saritaH ca saraamsi ca = rivers, also, lakes, also; nikhilena = thoroughly; siitaam = for Seetha; vicinvantau = started searching.

3.61.21

तस्य शैलस्य सानूनि शिलाः च शिखराणि च |
निखिलेन विचिन्वन्तौ न एव ताम् अभिजग्मतुः ॥

On searching whole of mountainsides of that Mt. Chitrakuta, where their hermitage is there, even in its caves, crags, and mountain peaks they have not found Seetha.

tasya shailasya saanuuni = that, [that mountain where their cottage is there - Chitrakuta,] mountain's, on sides; shilaaH [guhaaH] ca shikharaaNi ca = crags, even, peaks, also; nikhilena = whole of; vicinvantau = on searching; na eva taam abhi jagmatuH = not, thus, her, towards, go [found.]

3.61.22

विचित्य सर्वतः शैलम् रामो लक्ष्मणम् अब्रवीत् |
न इह पश्यामि सौमित्रे वैदेहीम् पर्वते शुभाम् ॥

On exploring everywhere on that mountain Rama said to Lakshmana, "oh, Soumitri, here on this mountain I do not descry auspicious Vaidehi."

raamaH sarvataH shailam vicitya = Rama, everywhere, on that mountain, on exploring; lakSmaNam abraviit = to Lakshmana, said; saumitre = oh, Soumitri; iha parvate = this, on mountain; shubhaam vaidehiim = auspicious, Vaidehi; na pashyaami = not, I descry.

3.61.23

ततो दुःख अभिसंतप्तो लक्ष्मणो वाक्यम् अब्रवीत् |
विचरन् दण्डक अरण्यम् भ्रातरम् दीप्त तेजसम् ॥

While roving searchingly in Dandaka forest Lakshmana who is tormented by anguish said a sentence to his greatly resplendent brother Rama.

tataH = then; duHkha abhisantaptaH lakSmaNaH = by anguish, tormented, Lakshmana; daNDaka araNyam vicaran = Dandaka, forest, while roving [searchingly]; diipta tejasam bhraataram = to greatly, resplendent, to brother - Rama; vaakyam abraviit = , sentence, said.

3.61.24

प्राप्स्यसि त्वम् महाप्राज्ञ मैथिलीम् जनक आत्मजाम् |
यथा विष्णुः महाबाहुः बलिम् बद्ध्वा महीम् इमाम्
॥

"Oh, insightful brother, you will reacquire Janaka's daughter Maithili, as Vishnu once subjugated Emperor Bali and reacquired this earth."

mahaapraaGYa = oh, insightful [brother]; tvam = you; janaka aatmajaam maithiliim = Janaka's, daughter, Maithili; mahaabaahuH = ambidextrous; viSNuH = Vishnu; balim = emperor Bali; baddhvaa = on fastening [on subjugating]; imaam mahiim = this, earth; yathaa = as with; praapsyasi = you will reacquire.

3.61.25

एवम् उक्तः तु वीरेण लक्ष्मणेन स राघवः |
उवाच दीनया वाचा दुःख अभिहत चेतनः ॥

But when the valiant Lakshmana addressed him in that way, Raghava whose thinking is marred by poignance spoke these pathetic words.

viireNa lakSmaNena = by valiant, Lakshmana; evam uktaH tu = thus, addressed, but; saH raaghavaH = he, Raghava; duHkha abhihata cetanaH = by poignance, marred, with thinking; diinayaa vaacaa = with pathetic, words; uvaaca = spoke.

3.61.26

वनम् सुविचितम् सर्वम् पद्मिन्यः फुल्ल पंकजाः |
गिरिः च अयम् महाप्राज्ञ बहु कन्दर निर्झरः |
न हि
पश्यामि वैदेहीम् प्राणेभ्यो अपि गरीयसीम् ॥

"This forest in its entirety, these lotus-lakes with their blossomed lotuses, and this mountain with its many caves and mountain-rapids, all are evidently searched. But, oh, sensible brother, I do not descry Vaidehi who is loftier than my lives."

mahaapraaGYa = oh, sensible [brother]; sarvam vanam su vicitam = entire, forest, clearly, is searched; phulla pankajaaH padminyaH [vicitam] = with blossomed, lotuses, lotus-lakes [are searched]; bahu kandara nirjharaH = with many, caves, rapids; ayam giriH ca = this, mountain, also [searched]; praaNebhyaH api gariiyasiim = by lives, even, loftier than; vaidehiim = at Vaidehi; na pashyaami hi = not, I see, indeed.

3.61.27

एवम् स विलपन् रामः सीता हरण कर्शितः |
दीनः शोक समाविष्टो मुहूर्तम् विह्वलो अभवत् ॥

Lamenting in this way Rama languished owing to the abduction of Seetha and became a pitiable one, and while sadness besieging him he is perturbed for a moment.

siitaa haraNa karshitaH = by Seetha's, abduction, languishing [appears to be]; saH raamaH = he, that Rama; evam vilapan = in this way, lamenting; diinaH = pitiable; shoka sam aaviSTaH = by sadness, besieged; muhuurtam = for a moment; vihvalaH abhavat = perturbed, he became.

3.61.28

स विह्वलित सर्व अंगो गत बुद्धिः विचेतनः |
निषसाद आतुरो दीनो निःश्वस्य अशीतम् आयतम् ॥

All the limbs of Rama are fluttered, his faculty has become functionless, his fervour is frozen, he is forlorn and flustered, and such as he is he sank down suspiring swelteringly and lengthily.

vihvalita sarva angaH = fluttered, all, limbs; gata buddhiH = gone [functionless, ] faculty; vi cetanaH = without, animation [frozen fervour]; aaturaH = flustered; diinaH = forlorn; a shiitam = not, cold [hot, swelteringly]; aayatam = lengthy; niHshvasya = on suspiring; saH = he [such as he is, he]; niSasaada = sank down / dejected.

3.61.29

बहुशः स तु निःश्वस्य रामो राजीव लोचनः |
हा प्रिये ति विचुक्रोश बहुशो बाष्प गद्गदः ॥

Suspiring repeatedly he that lotus-eyed Rama shrieked repeatedly and loudly thus as, 'ha, Seetha...' with tears stifling his throat.

raajiiva locanaH saH raamaH = lotus, eyed one, he, that Rama; bahushaH = repeatedly [or, bahulam = muchly]; niHshvasya = suspired; baaSpa gadgadaH = by tears, becoming stifle-throated; haa priye iti = ha, dear, thus; bahushaH vi cukrosha = repeatedly, highly, shrieked.

3.61.30

तम् सान्त्वयामास ततो लक्ष्मणः प्रिय बान्धवम् |
बहु प्रकारम् शोक आर्तः प्रश्रितः प्रश्रित अंजलिः ॥

Though Rama has many kinsfolk who hold him dear he is now left with a single one, namely Lakshmana, and that obedient brother Lakshmana who is already anguished for Rama's sadness, then adjoining his palms obediently started to pacify Rama with divers methods.

tataH = then; priya baandhavam = loving, kinsfolk [one who has kinsfolk who hold him dear, namely Rama]; shoka aartaH lakSmaNaH = by sadness [of Rama,] [who is already] anguished, [such a] Lakshmana; prashrita = obediently; anjaliH = adjoining palms; prashritaH = obedient one - Lakshmana; bahu prakaaram = in divers, methods; tam saantvayaamaasa = him [at Rama,] started to pacify.

3.61.31

अनादृत्य तु तत् वाक्यम् लक्ष्मण ओष्ठ पुट च्युतम् |
अपश्यन् ताम् प्रियाम् सीताम् प्राक्रोशत् स पुनः
पुनः ॥

But disavowing the word of advice that fell out from the cupped lips of Lakshmana, Rama stridently yelled again and again when his dear Seetha has become unseeable.

saH = he that Rama; tu = on his part; lakSmaNa oSTha puTa cyutam = Lakshmana's, lips, cup-like, fallen from; tat vaakyam = that, sentence [word of advise]; an aadR^itya = not, agreeing - disavowing; priyaam taam siitaam = dear, her, that Seetha; a pashyan = not, seeing; punaH punaH = again, again; praa kroshat = stridently, yelled.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एक षष्टितमः सर्गः

3.62.1

सीताम् अपश्यन् धर्मात्मा शोक उपहत चेतनः |
विललाप महाबाहू रामः कमल लोचनः ॥

In not seeing Seetha that virtue-souled Rama's sagacity is marred by his anguish and he bewailed with his lotus-like eyes that are reddening like a pair of lotuses, raising is long arms.

dharmaatmaa = virtue-souled one; mahaabaahuu = long armed one; kamala locanaH = lotus, eyed one; raamaH = Rama; siitaam a pashyan = Seetha, not, being able to see; shoka upahata cetanaH = anguish, marred, sagacity; vilalaapa = bewailed.

Some mms use the word kaama in the compound shoka upahata cetanaH thus it becomes kaama upahata cetana and then it means 'his sagacity is marred by desire for Seetha...' and because of the adjacency of word dharmaatmaa 'righteous one...' 'a righteous desire is no sin to desire for... hence his desire for Seetha is righteous...' Then mahaabaahuu denotes that he is wailing raising his long arms, and kamala locana is indicative of redness of lotuses, thus his eyes are reddening by his wailing.

3.62.2

पश्यन् इव च ताम् सीताम् अपश्यन् मदन अर्दितः |
उवाच राघवो वाक्यम् विलाप आश्रय दुर्वचम् ॥

Even if Raghava is not able to see Seetha in his presence he started talking to her in a kind of inarticulate wailing, as wailing pampered his articulacy because his speech took shelter of wailing instinct, and as he is cowed down by Love-god, and thus he started to vent out his heart in this way.

madana arditaH raaghavaH = by Love-god, cowed down, Raghava; taam siitaam = at her, at Seetha; a pashyan = [even if] not, seeing; pashyan iva = seeing, as though; vilaapa aashraya dur vacam = wail, sheltered [pampered,] badly [inarticulately,] speech [articulacy - because his speech took shelter of waling he is articulating inarticulately with a speech that is pampered by that wailing instinct; [ittham = this way]; uvaaca vaakyam = said, words [vented his heart.]

Here the poet is starting the sixth phase among the ten phases called manmadha avasthaaH 'phases of pangs of love,' and this one is called a + rati 'non-indulgence, the ambivalence, the ambiversion...' of the romantic hero, in romantic epical poetry.

3.62.3

त्वम् अशोकस्य शाखाभिः पुष्प प्रिय तराअ प्रिये |
अवृणोषि शरीरम् ते मम शोक विवर्धिनी ॥

"Flowers fascinate you very much, my dear, hence you veil yourself with the full bloomed branches of Ashoka tree, but that alone is amplifying my anguish because you both have presently became tormentors.

priye = oh, dear; tvam = you are; puSpa priya taraaa = by flowers, fascinated, very much; mama shoka vi vardhinii = [that which] to me, anguish, highly, amplifying one; ashokasya shaakhaabhiH = with Ashoka tree, branches [which are in full bloom]; te shariiram = you, body; aavR^iNoSi = veiling yourself [now.]

We may recount the idea reg. Ashoka flowers expressed at 3-60-17.

3.62.4

कदली काण्ड सदृशौ कदल्या संवृता उभौ |
ऊरू पश्यामि ते देवि न असि शक्ता निगूहितुम् ॥

"Maybe, both your thighs liken to the stalks of banana plants, thinking so, now you have lapped them in grovy banana plants, but I can distinguish which is which, thus now I caught sight of them, oh, lady, you are inapt at least to cover them from me.

devi = oh, lady; kadalii kaaNDa [sknadha] sadR^ishau = banana plant's, stalk [trunk,] that likens to; kadalyaa samvR^itaa = by banana plants [grove,] lapped in; te ubhau uuruu = your, both, thighs; pashyaami = I caught sight of; ni guuhitum = inside, cover them in; shaktaa na asi = possible, not, you are [inapt].

3.62.5

कर्णिकार वनम् भद्रे हसंती देवि सेवसे |
अलम् ते परिहासेन मम बाधावहेन वै ॥

"Oh, lady, you are facetiously glorying in the boscage of fully bloomed Karnikaara trees which is really wafting worry to me, rather than the fragrance of those flowers oh, glorious lady, enough, enough is this facetiousness of yours.

devi = oh, lady; bhadre = oh, glorious lady; hasantii = facetiously; karNikaara vanam sevase = Karnikaara [trees with flowers,] in boscage, you glorying in; mama baadha aavahena [aa vahena] = to me, worry, bringing, carrying [wafting]; te parihaasena alam vai = your, facetiousness, is enough, really.

3.62.6

विशेषेण आश्रमस्थाने हासो अयम् न प्रशस्यते |
अवगच्छामि ते शीलम् परिहास प्रियम् प्रिये ॥आगच्छ त्वम् विशालाक्षी शून्यो अयम् उटजः तव |

"I am aware of your humour, lady, and I know that you are jocose, but in a place like hermitage unmerited is this sort of raillery, even if it is good-natured. Hence, you come back, oh, wide-eyed one, your cottage is empty. [3-62-6, 7a]

6, 7a: visheSeNa = especially; aashrama sthaane = [like] hermitage, in a place; ayam = this [sort of]; haasaH = raillery; na prashasyate = not, merited; priye = oh, dear; te = your; parihaasa priyam shiilam = humour, loving, disposition; avagacChaami = I am aware of [state of mind, your humour]; vishaalaakshii = oh, wide-eyed one; tvam = you; aagacCha = come on; tava ayam uTajaH shuunyaH = your, this, cottage, is empty.

Be it a cottage or a palace, minus a housewife, it cannot be called a 'home' na gR^iham gR^iha iti aahuH gR^ihiNii gR^iham ucyate | gR^iham tu gR^ihiNii hiinam araNyam sadR^ishamatam || Maha Bharata, 12-144-6; bhaaryaahiinam gR^ihasthasya shuunyam eva gR^iham bhavet | 'a house is a house when housewife is there, otherwise it amounts to a forest...' 'a house to the householder is a void, if the housewife is not there...'

3.62.7

सु व्यक्तम् राक्षैः सीता भक्षिता वा हृता अपि वा ॥न हि सा विलपंतम् माम् उपसम्प्रैति लक्ष्मण |

"Oh, Lakshmana, very evidently demons have either gorged up Seetha, or perhaps abducted her, because she is not returning to me who am whiny indeed for her. [3-62-7b, 8a]

7b, 8a. lakshmaNa = oh, Lakshmana; siitaa = Seetha; su vyaktam = very, evidently; raakshaiH = by demons; bhakshitaa vaa = gorged up, either; hR^itaa api vaa = abducted, perhaps, or; saa = she; vilapantam maam = whiny, at me; na = not; upasampraiti [upa sam pra eti = to nearby, well, easily, coming] = returning; hi = indeed.

3.62.8

एतानि मृग यूधानि स अश्रु नेत्राणि लक्ष्मण ॥शंशन्ति इव हि मे देवीम् भक्षिताम् रजनीचरैः |

"Indeed these teary-eyed mobs of deer look as if to explain that nightwalkers have gluttonised my lady. [3-62-8b, 9a]

8b, 9a. lakshmaNa = oh, Lakshmana; sa ashru netraaNi = those that are - with, with tears, eyes - with tearful eyes; etaani mR^iga yuudhaani = these, deer, mobs of; me deviim = my, lady is; rajaniicaraiH = by nightwalkers; bhakshitaam = gluttonised; shamshanti iva hi = explaining, as if, indeed.

3.62.9

हा मम आर्ये क्व याता असि हा साध्वि वर वर्णिनि ॥हा स कामा अद्य कैकेयी देवि मे अद्य भविष्यति |

"Ha! My graceful lady, to where you have strayed now... Ha! Chastely and best complexioned lady, now the ambition of my queen mother Kaikeyi will be fulfilled, as I breath my last owing to your straying... [3-62-8b, 9a]

8b, 9a. haa = ha; mama aarye = my, graceful one; adya = now; kva yaataa asi = to where, strayed, have you; haa saadhvi = ha, chastely lady; vara varNini = oh, best, complexioned one; haa = ha; me = my; devi kaikeyii = lady [queen mother, dowager,] Kaikeyi; sa kaama = with [fulfilled,] ambition; adya bhaviSyati = now, she will be.

3.62.10

सीताया सह निर्यातो विना सीताम् उपागतः ॥कथम् नाम प्रवेक्ष्यामि शून्यम् अन्तः पुरम् मम |

"I have come to forests with Seetha and have to go back to Ayodhya without Seetha. How, in all but name, can I step into an oblivion called my palace-chambers? [3-62-9b, 10a]

9b, 10a. siitaayaa saha nir yaataH = with Seetha, along, out, I came - to exile; vinaa siitaam upa aagataH = without, Seetha, towards, arriving - go back to Ayodhya; shuunyam = empty; mama antaH puram = my, inside, palace [palace-chambers]; katham = how; naama = [in all but] name; pravekshyaami = enter [step in.]

3.62.11

निर्वीर्य इति लोको माम् निर्दयः च इति वक्ष्यति ॥कातरत्वम् प्रकाशम् हि सीता अपनयनेन मे |

"People will denounce me as a vigourless and pitiless person, and my ineptitude will indeed be self-evident, for Seetha is led away from me by some tactical being... [3-62-10b, 11a]

10b, 11a. lokaH maam = populace, of me; nir viirya iti = [a person] without, vigour, thus as; nir dayaH ca = without, pity, also; iti vakshyati = thus, they say [denounce]; siitaa apa nayanena = in Seetha's, away, leading - regarding abduction; me = my; kaataratvam = timidity [ineptitude]; prakaasham hi = will be self-evident, indeed.

3.62.12

निवृत्त वन वासः च जनकम् मिथिल अधिपम् ॥कुशलम् परिपृच्छन्तम् कथम् शक्षे निरीक्षितुम् |

"When the king of Mithila Janaka asks after the wellbeing of all the three of us after the completion of forest living, how do I have the face to stand him? [3-62-11b, 12a]

11b, 12a. nivR^itta vana vaasaH ca = on completing, forest, living, also; kushalam paripR^icChantam = wellbeing [of all,] one who asks after [me]; mithila adhipam = Mithila's, king; janakam = to Janaka; niriikshitum = to gaze at [have the face]; katham shakshe = how, I am capable [how can I stand.]

3.62.13

विदेह रजो नूनम् माम् दृष्ट्वा विरहितम् तया ॥सुता विनाश संतप्तो मोहस्य वशम् एष्यति |

"On seeing me without Seetha the king of Videha will be distraught by the perishing of his daughter, and he defiantly goes under the preponderance of perplexity... [3-62-12b, 13a]

12b, 13a. videha rajaH = Videha's, king; tayaa virahitam = her [Seetha,] without; maam dR^iSTvaa = me, on seeing; sutaa vinaasha santaptaH = daughter, by perishing, distraught; mohasya vasham eSyati = of perplexity, preponderance, goes under; nuunam = it is definite.

3.62.14

अथवा न गमिष्यामि पुरीम् भरत पालितम् ॥स्वर्गो अपि हि तया हीनः शून्य एव मतो मम |

"Instead, I prefer not to go to the city Ayodhya that is ruled by Bharata, because it must be comforting to one and all under his rulership, but not to me as Seetha will not be with me... else if, that end of my life occurs now and if I were to go to heaven, even that heaven will be a void to me without her... I believe so... [3-62-13b, 14a]

13b, 14a. athavaa = instead; bharata paalitam puriim = by Bharata, ruled, to city [Ayodhya]; na gamiSyaami = not, I prefer to go; tayaa hiinaH = her, without; svargaH api = heaven, even; mama = to me; shuunya eva hi = void, thus, indeed; mataH = [is my] belief.

3.62.15

तत् माम् उत्सृज्य हि वने गच्छ अयोध्या पुरीम् शुभाम् ॥न तु अहम् ताम् विना सीताम् जीवेयम् हि कथंचन |

"Hence, Lakshmana, you go back to that auspicious city Ayodhya forsaking me in forests, because I have no existence without Seetha, isn't it! [3-62-14b, 15a]

14b, 15a. tat = hence; maam vane utsR^ijya = me, in forest, forsaking; shubhaam ayodhyaa puriim gacCha = to auspicious, city, to Ayoidhya, [you Lakshmana] you go back; aham tu = I, on my part; taam siitaam vinaa = her, that Seetha, without; kathamcana = in anyway; na jiiveyam hi = not, I live on, isn't it.

3.62.16

गाढम् आश्लिष्य भरतो वाच्यो मत् वचनात् त्वया ॥अनुज्ञातो असि रामेण पालय इति वसुंधराम् |

"On tightly hugging Bharata you shall tell him these words as I have said, 'Rama authorises you to reign the earth...'

15b, 16a. bharataH gaaDham aashliSya = Bharata, [on your] tightly, hugging [him]; mat vacanaat tvayaa = my, according to word, by you; vaacyaH = is tellable - Bharata is to be said this; vasundharaam paalaya iti = the earth, you reign, thus; raameNa anuGYaataH asi = by Rama, authorised, you are.

3.62.17

अंबा च मम कैकेयी सुमित्रा च त्वया विभो ॥कौसल्या च यथा न्यायम् अभिवाद्या मम अज्ञया |
रक्षणीया प्रयत्नेन भवता सा उक्त कारिणा ॥

"Oh, efficacious Lakshmana, on revering my mothers Kaika, Sumitra, and Kausalya justifiably you tell them my good bye, and you as the one who effectuates whatever is assigned to you, you have to effortfully protect my mother Kausalya by doing whatever she says. [3-62-17b, 18]

17b, 18. vibho = oh, efficacious Lakshmana; mama ambaa = my, mother; kaikeyii sumitraa ca kausalyaa ca = Kaikeyi, Sumitra, also, Kausalya, also; tvayaa = by you; mama aGYayaa = by my, order; yathaa nyaayam = as per, justification [justifiably]; abhivaadyaa = you on revering them; you tell them my good bye; ukta kaariNaa = one who does whatever said to him - by Rama, namely Lakshmana; such a you are you say; bhavataa = by you; prayatnena = effortfully; saa = she [Kausalya]; rakshaNiiyaa = is to be protected.

3.62.19

सीतायाः च विनाशो अयम् मम च अमित्र सूदन |
विस्तरेण जनन्या विनिवेद्य त्वया भवेत् ॥

"Oh, the subjugator of unfriendly, Lakshmana... you shall clearly inform in detail about this perish of Seetha, also that of mine, to our mothers.

a mitra suudana = un, friendly, subjugator of; siitaayaaH ca = Seetha's, also; mama ca = mine, also; ayam = this; vinaashaH = perish; tvayaa = by you; jananyaa = to mothers; vistareNa = in detail; vi nivedya = clearly, be informed; bhavet = it shall be.

3.62.20

इति विलपति राघवो तु दीनो
वनम् उपगम्य तया विना सु केश्या |
भय विकल मुखः तु लक्ष्मणो अपि
व्यथित मना भृशम् आतुरो बभूव ॥

Thus Raghava, the dejected, neared every corner of the forest in his search, and bewailed because that lady with best plaits, Seetha, is not found and missing from him. Even Lakshmana became whey-faced, frantic-hearted, highly overwrought, by the fear of uncertainty looming large on them.

diinaH = dejected one; raaghavaH = Raghava; vanam upagamya = forest, on nearing [searchingly he neared every corner of forest]; su keshyaa = with good, tresses - lady with best hair-locks; tayaa vinaa = her, without - missing from him; iti vilapati = thus, bewailing; lakshmaNaH api = Lakshmana, even; bhaya vi kala mukhaH = by fear, without, lustre, faced [whey-faced]; vyathita manaa = frantic, hearted; bhR^isham aaturaH babhuuva = highly, overwrought, he became.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे द्वि षष्टितमः सर्गः

3.63.1

स राज पुत्र प्रिया विहीनः
शोकेन मोहेन च पीड्यमानः |
विषादयन् भ्रातरम् आर्त रूपो
भूयो विषादम्प्रविवेश
तीव्रम् ॥

That prince Rama whom agony and anguish are distressing has become anxious in his mien, and he again drifted into a dire desperation while despairing his brother Lakshmana.

priyaa vihiinaH = ladylove, without; saH raaja putra = he, king's, son, Rama; shokena = by agony; mohena ca = by anguish, even; piiDyamaanaH = being distressed; aarta ruupaH = anxious, in mien; bhraataram = brother Lakshmana; viSaadayan = despairing him; bhuuyaH = again; tiivram viSaadam pravivesha = dire, desperation, drifted into.

3.63.2

स लक्ष्मणम् शोक वश अभिपन्नम्
शोके निमग्नो विपुले तु रामः |
उवाच वाक्यम् व्यसनानुरूपम्
उष्णम्
विनिःश्वस्य रुदन् स शोकम् ॥

Rama who is sunken in a chasmal sorrow spoke this sentence while wailing sorrowfully, suspiring severely and scorchingly, and which sentence is seemly to his sensitivity, to Lakshmana who is already under the sway of sorrow.

vipule shoke nimagnaH tu = in chasmal, sorrow, sunken, but; saH raamaH = he, Rama; sa shokam rudan = with, sorrow, wailing; shoka vasha abhipannam = sorrow, control, obtained - one who has gone under the control of sorrow; lakshmaNam = to Lakshmana; uSNam vi niHshvasya = scorchingly, severely, suspiring; vyasana anuruupam = to [Rama's] sensitivity, seemly; vaakyam uvaaca = sentence, spoke.

3.63.3

न मत् विधो दुष्कृत कर्म कारी
मन्ये द्वितीयो अस्ति वसुंधरायाम् |
शोक अनुशोको हि परंपराया
माम्
एति भिन्दन् हृदयम् मनः च ॥

"I am second to none among the blameworthy wrongdoers on this earth, thus I deem, and indeed woe followed by woe are getting at me in seriation to burst my heart and mind...

vasundharaayaam = on earth; mat vidhaH = my, kind of; duSkR^ita = wrong deed [blameworthy]; karma kaarii = deed, [wrong] doer; dvitiiyaH = second one [another one]; na asti manye = not, is there, I deem; shoka anu shokaH = woe, followed, by woe; paramparaayaa = in seriation; hR^idayam = heart; manaH ca = mind, even; bhindan maam eti = to burst, me, getting at; hi = indeed.

3.63.4

पूर्वम् मया नूनम् अभीप्सितानि
पापानि कर्माणि असत्कृत् कृतानि |
तत्र अयम् अद्य पतितो विपाको
दुःखेन दुःखम् यद् अहम् विशामि ॥

"I might have definitely, habitually, and desirably committed damnable deeds in my previous births, and now the result of those impious deeds is very much ripened and has fallen on me, whereby I am entering misery after misery...

maya = by me; puurvam = earlier [in previous births]; nuunam = definitely; abhiipsitaani = desirably; paapaani karmaaNi = damnable, deeds; asatkR^it = habitually; kR^itaani = [might be] done [committed]; tatra = in that [matter]; adya ayam = now, that [result of impious deeds]; vi paakaH = very much, ripened; patitaH = fallen; yat = by which; aham = I am; duHkhena duHkham = after misery, misery; vishaami = entering into.

As with the accrual of merit by good deeds, sin also accrues with impious or sinful acts anena janmaantara kR^ita paapa anuruupam phalam bhavati iti arthaH - strii parvaaNi - nuunam vyapakR^itam puurveShu janmaasu | yena maam duHkhabhaageShu dhaataa karmasu yuktkavaan - mahaa bhaarata - dk and this ripens and bechances at a later time in the shape of misfortune.

3.63.5

राज्य प्रणाशः स्व जनैः वियोगः
पितुर् विनाशो जननी वियोगः |
सर्वानि मे लक्ष्मण शोक वेगम्
आपूरयन्ति
प्रविचिन्तितानि ॥

"I am deprived of the kingdom, departed from my own people, mainly Seetha, my father departed and I am detached from my mother, and Lakshmana, when all these setbacks are very deeply thought over they are replenishing the haste of my agony...

lakshmaNa = oh, Lakshmana; raajya praNaashaH = kingdom, deprived; sva janaiH viyogaH = own, from people, departed; pituH vinaashaH = father, demised; jananii viyogaH = mother, detached from; sarvaani = all these; pra vi cintitaani = very, deeply, those that are thought over; me shoka vegam aapuurayanti = my; agony, haste of, [they are] replenishing.

3.63.6

सर्वम् तु दुःखम् मम लक्ष्मण इदम्
शान्तम् शरीरे वनम् एत्य क्लेशम् |
सीता वियोगात् पुनर् अपि उदीर्णम्
काष्टैः इव अग्निः सहसा प्रदीप्तः ॥

"All this sadness of mine has silenced physically and there is some peace on coming to these desolate forests, in association of Seetha, but with the dissociation of Seetha misery is again upshot, as with fire which flares up in a flash when fuel is added...

lakshmaNa = oh, Lakshmana; idam sarvam duHkham = this, all, sadness; [shuunyam] vanam etya = [uninhibited,] to forest, on coming; shariire shaantam = physically, [there is some] peace; siitaa viyogaat = by Seetha's, dissociation; kaaSTaiH sahasaa pradiiptaH agniH iva = by firewood [fuel,] in a flash, flaring up, fire, as with; puna api klesham udiirNam = again, even, misery, is upshot.

3.63.7

सा नूनम् आर्या मम राक्षसेन हि
अभ्याहृता खम् समुपेत्य भीरुः |
अपस्वरम् सु स्वर विप्रलापा
भयेन
विक्रन्दितवति अभीक्ष्णम् ॥

"My noblewoman might be abducted by a demon, and on reaching the sky that lady who converses with a sweet voice might have wept a lot fearfully, and it is definite that she must have shouted a lot, untunefully...

mama = my; bhiiruH = meek lady; saa aaryaa = she that, noblewoman; raakshasena abhi aahR^itaa = by demon, [might be] abducted; hi = indeed; kham samupetya = sky, on reaching; su svara vi pralaapaa = with a good, voice, she who chit-chats - converses; bhayena = by fear; abhiikshNam = with a higly; apa svaram = with bad, with tune [untunefully]; vikranditavati = she [must have] shouted; nuunam = it is definite.

3.63.8

तौ लोहितस्य प्रिय दर्शनस्य
सदा उचितौ उत्तम चंदनस्य |
वृत्तौ स्तनौ शोणित पंक दिग्धौ
नूनम् प्रियाया
मम न अभिभात ॥

"Those two roundish bosoms of my ladylove which always deserved the application of pleasantly looking red-sandalwood's paste might definitely be unshiny, as they might be bedaubed with muddy blood when they are extricated from her body for devouring.

lohitasya = reddish [sandal-paste]; priya darshanasya = pleasant, for a look [sandal-paste]; uttama candanasya = for best, [red] sandalwood paste; sadaa ucitau = always, deserve [to bedaub]; vR^ittau = roundish; mama priyaayaaH = my, ladylove's; tau = those two; stanau = breasts; nuunam = definitely; shoNita panka digdhau = blood, mud of, bedaubed; na abhibhaata = not, shining forth.

3.63.9

तत् श्लक्ष्ण सु व्यक्त मृदु प्रलापम्
तस्या मुखम् कुंचित केश भारम् |
रक्षो वशम् नूनम् उपगताया
न भ्राजते राहु मुखे यथा इंदुः ॥

"She has a sweet, softish, and very clear talkativeness on her lips. That visage with such lips is crowned with a hairdo with hair lumped together and plaited, such as her visage is, it must have become unshiny on her going into the repression of demon, as with an unshiny moon when repressed in the mouth of eclipsing planet Raahu, it is definite...

rakshaH vasham upagataayaa = demon's, repression, went into; tasyaa [mukham] = her, [face]; shlakshNa = sweet; su vyakta = very, clear; mR^idu = softish; pralaapam = talkative; kuncita kesha bhaaram = plaited, hair, lumped together; tat mukham = the same, visage; raahu mukhe induH yathaa = in Raahu [eclipsing planet,] in the mouth of [Rahu,] moon, as with; na bhraajate nuunam = not, shiny, definitely.

3.63.10

ताम् हार पाशस्य सदा उचित अंतम्
ग्रीवाम् प्रियाया मम सु व्रताया |
रक्षांसि नूनम् परिपीतवन्ति
शून्ये हि भित्वा रुधिर अशनानि ॥

"The contours of the neck of that strait-laced ladylove of mine are always worthy for necklaces and chain-wears. The bloodthirsty demons would have indeed mangled that neck in a secluded place and they might have drunk her blood, it is definite...

sadaa = always; haara paashasya = necklaces, chains [wears]; ucita = worthy; antam = at contours; su vrataayaa = of strait, laced one; mama priyaayaa = my, ladylove's; taam griivaam = that, neck; rudhira ashanaani rakshaamsi = blood, eaters [thirsty,] demons; shuunye = in a secluded [place]; bhitvaa = on mangling; nuunam = definitely; pari piitavanti = completely, drank up [her blood.]

3.63.11

मया विहीना विजने वने या
रक्षोभिः आहृत्य विकृष्यमाणा |
नूनम् विनादम् कुररि इव दीना
सा मुक्तवती
आयत कान्त नेत्रा ॥

"While I was away from her in this uninhibited forest demons would have forcibly hauled her up when they are abducting that lady with broad-bright eyes, and she would have discordantly shrieked out like a piteous she-dove, it is definite...

yaa = who [Seetha]; vi jane vane = without, people [uninhabited,] in forest; mayaa vihiinaa = me, without [when I was away]; saa = she [such as she is]; aayata kaanta netraa = broad, bright, eyed one; rakshobhiH aahR^itya = by demons, abducted; vi kR^iSyamaaNaa = while forcibly, hauled; diinaa kurari iva = piteous, she-dove, like; vi naadam = rough, sound [discordantly]; muktavatii = released [shrieked out]; nuunam = definitely.

3.63.12

अस्मिन् मया सार्थम् उदार शीला
शिला तले पूर्वम् उपोपविष्टा |
कान्त स्मिता लक्ष्मण जात हासा
त्वाम्
आह सीता बहु वाक्य जातम् ॥

"Sitting very close to me on this stone's surface, oh, Lakshmana, she that well-mannered Seetha with bright smiles was speaking to you verbosely with all smiles...

lakshmaNa = oh, Lakshmana; udaara shiilaa = well, mannered one - Seetha; kaanta smitaa = with a bright, smile; siitaa = Seetha; asmin = in here; shilaa tale = stone, on surface; mayaa saartham = with me, along with; puurvam = once; upopaviSTaa [upa upa viSTaa] = sat very closely; jaata haasaa = birthed, smiles [with all smiles]; tvaam = you; bahu vaakya jaatam = many, words, set of [verbosely]; aaha = spoke.

He is recollecting his romantic dalliances with Seetha at the riverside of Godavari. asmin 'in here, hereabouts which now is devoid of Seetha, she used to playfully tease me in our swimming sports in this River Godavari...' maya saartham where maya sa artham 'I thought I was winning... but, she who is used to have an upper hand... hence, then I became secondary...' udaara shiilaa 'well-mannered' Seetha... for she did not bother me for such a frolicking when we were in Ayodhya, and she with all her mannerliness maintained a distance from me, as there were her father-in-law, mother-in-laws in Ayodhya, but here only two of us who are with ourselves, and we rejoiced freely...' shilaa tale upa upa viSTaa 'on the surface of any stone wherever I wanted to gain a foothold after straining myself in swim-games, she used to reach and sit on each and every acclivitous stone, prior to my reaching it, and she used to spatter water on my face, to continue more swimming... but, I was really fatigued...' then she is one jaata haasaa 'in whom laughter took birth...she used to burst out peals of laughter... that declare me as a defeated one...' And then tvaam bahu vaakya jaata aaha 'she used talk to you a lot, with lots of words, as you are in the habit of always extolling me, and she was saying to you... 'you two are mightier than the mighty, but I am a woman, you two are males and can hunt the cruellest animals, but I am woman, a rabbit in the kitchen... but, see how I defeated your almighty brother...' and the like...'

'A very interesting and linguistically important case of a prepositional verb is provided by the verses [that contain] upopaviSTa... upa vish... originally must have meant 'to sit near'. In course of time, the idea of closeness or proximity was lost and it came to be used in the sense of sitting only. Now when the idea of nearness or proximity had to be expressed one more upa was prefixed to it. Thus, we see how tautological tendencies were influencing Sanskrit in the very hoary past. The Ramayana upopaviSTa has its parallel n Hindi paas baiThnaa [where] baiThnaa is upa veshana which itself means to sit near upa= paas. But still paas is used with baiThnaa...' The Ramayana, A Linguistic Study, Pt. Satya Vrat. And to supplement Panditji's above saying, even in English this is evident and Oxford in saying meaning for proximity, says 'sat in close proximity to them' where 'proximity' itself is one upa and 'close' is another upa... Thus tautology is same everywhere.

3.63.13

गोदावरी इयाम् सरिताम् वरिष्टा
प्रिया प्रियाया मम नित्य कालम् |
अपि अत्र गच्छेत् इति चिंतयामि
न एकाकिनी याति हि सा कदाचित् ॥

"Among rivers this Godavari is the best and it is an all the time cherished river to my ladylove, and I think she would have gone thereunto. But, at anytime she did not go there, singly...

saritaam variSTaa = among rivers, best; iyaam godaavari = this, Godavari is; mama priyaayaaH = to my, ladylove; nitya kaalam = all, time; priyaa = cherished [river]; atra gacChet api = thereunto, gone, she would have; iti cintayaami = thus, I think; saa ekaakinii = she, lonely; kadaacit na yaati hi = anytime, not, goes, indeed.

3.63.14

पद्म आनना पद्म पलाश नेत्रा
पद्मानि वा आनेतुम् अभिप्रयाता |
तत् अपि अयुक्तम् न हि सा कद्दचित्
मया विना गच्छति पंकजानि ॥

"Or, that lotus-faced, lotus-petal eyed Seetha has gone straight to bring lotuses! Nay, that idea itself is incongruous, for she never goes to get lotuses, indeed without me...

padma aananaa = lotus, faced; padma palaasha netraa = lotus, petal, eyed Seetha; padmaani aanetum = lotuses, to bring; abhi pra yaataa = towards, well [straightly,] gone; vaa = or; tat api = that, even [thought, idea itself]; a yuktam = not, congruous; saa kaddacit = she, ever; mayaa vinaa = me, without; pankajaani na gacChati hi = for lotuses, not, she goes, indeed.

3.63.15

कामम् तु इदम् पुष्पित वृक्ष सण्डम्
नाना विधैः पक्षि गणैः उपेतम् |
वनम् प्रयाता नु तत् अपि अयुक्तम्
एकाकिनी सा अति बिभेति भीरुः ॥

"But has she really gone to this stand of thicket which is with flowered trees and with birds of divers kind! Nay, that thought also is incongruent, because she as a timid one is much scared of solitude...

kaamam tu = voluntarily, but; puSpita vR^iksha saNDam = flowered, trees, stand of; naanaa vidhaiH pakshi gaNaiH upetam = divers, kinds of, birds, flights, having; idam vanam prayaataa nu = this, thicket, went to, really; tat api a yuktam = that, even, not, congruent; bhiiruH = [as a] timid one; saa ekaakinii ati bibheti = she, in solitude, much, scared - to go alone.

3.63.16

आदित्य भो लोक क्रृत अकृत ज्ञः
लोकस्य सत्य अनृत कर्म साक्षिन् |
मम प्रिया सा क्व गता हृता वा
शंसव मे शोक हतस्य सर्वम् ॥

"Oh, Sun, you are the knower of performed and unperformed deeds in the world, a wittnesser of good and bad deeds in the world, tell me, who am woefully writhing, to where my ladylove strolled, or is she stolen...

loka = world's; krR^ita a kR^ita = performed, not, performed [deeds]; GYaH = knower of; lokasya = of world; satya an R^ita karma saakshin = truth, un, truth [good and bad,] deeds, wittnesser; bho aaditya = oh, Sun; mama priyaa = my, ladylove; saa = she; kva gataa = where, gone [strolled]; hR^itaa vaa = stolen, or; shoka hatasya = by woe, writhing [such as I am]; sarvam me shamsava = all, to me, you tell.

3.63.17

लोकेषु सर्वेषु न नास्ति किंचित्
यत् ते न नित्यम् विदितम् भवेत् तत् |
शंसस्व वयोः कुल शालिनीम्
ताम्
मृता हृता वा पथि वर्तते वा ॥

"Oh, Air, whatsoever is there in the world, wheresoever it might be, or whensoever it might have happened, and whichsoever it might be, and whencesoever it might exist, that cannot possibly be unknown to you. Hence, tell me of the lady from noble heritage... is she stolen, or slain, or strayed her steps..." Thus Rama begged of the Eternals for locating Seetha.

vayoH = oh, Air; sarveSu lokeSu = in all, worlds [wheresoever]; yat = which [whichsoever]; nityam = at all times [whensoever]; te = to you; na viditam = not, known; na bhavet = not, will be [cannot possibly become]; tat = that [whatsoever]; kimcit na asti = in the least, not, is there [how can that exist, whencesoever]; kula shaaliniim = of noble heritage, a lady; taam = of her; shamsasva = you tell; hR^itaa = stolen; mR^itaa vaa = slain, or; pathi vartate vaa = from path, strayed, or.

3.63.18

इति इव तम् शोक विधेय देहम्
रामम् विसंज्ञम् विलपंतम् एव |
उवाच सौमित्रिःअदीन सत्त्वः
न्याये
स्थितः काल युतम् च वाक्यम् ॥

To such a Rama whose physique is routed by his anguish in this way and who is insensately bewailing in that way, Soumitri whose courage is un-dispirited gave a justifiable and timely suggestion.

iti iva = thus, this way; shoka vidheya deham = by anguish, subordinated [routed by,] with physique; vi sanGYam = without, sensation; evam = that way; vilapantam = bewailing; tam = to him; raamam = to Rama; saumitriH = Soumitri; a diina sattvaH = not, dispirited, in courage; nyaaye sthitaH = in justice, standing [justifiably]; kaala yutam ca = time, oriented [timely,] also; vaakyam uvaaca = sentence, spoke [suggested.]

3.63.19

शोकम् विमुंच आर्य धृतिम् भजस्व
सह उत्साहता च अस्तु विमार्गणे अस्याः |
उत्साहवन्तो हि नरा न लोके
सीदन्ति कर्मसु अति दुष्करेषु ॥

"Oh, noble brother, banish that anguish and brace yourself with fortitude, and let you be with spiritedness in her searching... indeed, there is no backsliding for spirited men in their enterprises in this world, even though the enterprises are highly impracticable..."

aarya = oh, noble [brother]; shokam vimunca = anguish, release [banish]; dhR^itim bhajasva = fortitude, brace yourself; asyaaH vimaargaNe = in her, searching; saha utsaahataa ca astu = with, spiritedness, also, be there; loke = in world; utsaahavantaH naraaH = spirited, men; ati duSkareSu = [even though they are] highly, impracticable; karmasu = in enterprises; na siidanti = not, the sink [backslide]; hi = indeed.

Lack of fortitude and spiritedness will sink anyone in a chasmal self-centred subjective grief. anena dhairya utsaahau shokam apanudya kaarya saadhakau iti suucitam - tathaa ca bhaatate - droNa parvaaNi - abhimanyu vadhe dharma putram prati vyaasaH - shocato hi mahaa raaja hi adhame abhivartate | tasmaat shokam parityajya shreyase prayated budhaH | praharSham abhimaanam ca cintayet | evam GYaatvaa sthiro bhuutvaa jahi ariin dhairyam aapnuhi | dk Thus Vyaasa advises Dharmaraja to have fortitude and courage when he was sinking under the grief for the merciless killing of lonesome Abhimanyu, the son of Arjuna, in Maha Bharata war.

3.63.20

इति इव सौमित्रिम् उदग्र पौरुषम्
ब्रुवन्तम् आर्तो रघु वंश वर्धनः |
न चिंतयामास धृतिम् विमुक्तवान्
पुनः च दुःखम् महत् अभ्युपागमत् ॥

When Soumitri of towering bravery is speaking this way, Rama, the enhancer of Raghu's lineage, gave no heed to it, and since he castaway his fortitude he again encountered an inexplicable anguish.

aartaH = who is anguished; raghu vamsha vardhanaH = Raghu's, lineage, enhancer of [Rama]; iti iva bruvantam = thus, in this way, about him who is speaking so; udagra pauruSam = one with towering, bravery;, saumitrim = of Soumitri; na cintayaamaasa = not, gave heed to; dhR^itim vimuktavaan = fortitude, he who castaway; punaH ca = again, also; mahat duHkham abhyupaagamat = great [inexplicable,] anguish, he encountered with.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे त्रि षष्टितमः सर्गः

3.64.1

स दीनो दीनया वाचा लक्ष्मणम् वाक्यम् अब्रवीत् |
शीघ्रम् लक्ष्मण जानीहि गत्वा गोदावरीम् नदीम् ॥अपि गोदावरीम् सीता पद्मानि आनयितुम् गता |

A pitiable one, such as he is, he spoke to Lakshmana in a pitiable voice, "Lakshmana, go quickly to River Godavari and find out whether Seetha has gone to Godavari to fetch lotuses..." [3-64-1, 2a]

1, 2a. saH = he [such as he is]; diinaH = a pitiable one; diinayaa vaacaa = with pitiable, voice; lakSmaNam = to Lakshmana; vaakyam abraviit = sentence, said; lakSmaNa = oh, Lakshmana; shiighram godaavariim nadiim gatvaa = quickly, to Godavari, river, on going to; siitaa = Seetha; padmaani aanayitum = lotuses, to fetch; godaavariim = to Godavari; api gataa = whether, gone there; jaaniihi = you know - find out.

3.64.2

एवम् उक्तः तु रामेण लक्ष्मणः पुनः एव हि ॥नदीम् गोदावरीम् रम्याम् जगाम लघु विक्रमः |

When Rama said thus to him Lakshmana again went to the charming River Godavari quickening his pace. [3-64-2b, 3a]

2b, 3a. raameNa evam uktaH = by Rama, thus, one who is said; laghu vikramaH = in briskness, becoming valiant one - quickening his pace; lakSmaNaH = Lakshmana; ramyaam godaavariim nadiim = to charming, Godavari, to river; punaH eva hi = again, thus, indeed; jagaama = went to.

3.64.3

ताम् लक्ष्मणः तीर्थवतीम् विचित्वा रामम् अब्रवीत् ॥नैनाम् पश्यामि तीर्थेषु क्रोशतो न शृणोति मे |

Searching at many declivities which River Godavari has on its banks Lakshmana said to Rama, "I do not espy her at ghats, declivities of riverbanks, and she is not replying though I shouted for her. [3-64-3b, 4a]

3b, 4a. lakSmaNaH = Lakshmana; tiirtha vatiim = she which has many declivities, ghats; taam = her [Godavari]; vicitvaa = having searched; raamam abraviit = to Rama, said; enaam = her - Seetha; tiirtheSu = at declivities, ghats; na pashyaami = not, I am seeing; me kroshataH = by me, [even if] I shouted; [saa = she, Seetha]; na shR^iNoti = not, hearing [she is not replying

3.64.4

कम् नु सा देशम् आपन्ना वैदेही क्लेश नाशिनी ॥न हि तम् वेद्मि वै राम यत्र सा तनु मध्यमा |

"In fact, oh, Rama, to which place she that neutraliser of nervousness, namely Vaidehi, has got round to, or where that frailty is, that place is really incomprehensible to me... [3-64-4b, 5a]

4b, 5a. raama = oh, Rama; klesha naashinii = nervousness, neutraliser of; saa vaidehii = she, that Vaidehi; kam [vaa] desham = to which, [or,] place; aapannaa nu = she reached, in fact; saa = she; tanu madhyamaa = body, slender [frailty]; yatra = where [she is]; tam [desham] na vedmi = that [place,] not, I am [not able to] know of - beyond my knowledge]; hi = really.

3.64.5

लक्ष्मणस्य वचः श्रुत्वा दीनः संताप मोहितः ॥रामः समभिचक्राम स्वयम् गोदावरीम् नदीम् |
स ताम् उपस्थितो रामः क्व सीते इति एवम् अब्रवीत् ॥

Rama who is already stupefied by anguish is now despaired on listening Lakshmana's words and he personally went straight to River Godavari, and staying nearby that river Rama shouted in this way, "Seetha... where are you?" [3-64-5b, 6]

5b, 6. raamaH = Rama; lakSmaNasya vacaH shrutvaa = Lakshmana's, words, on listening; diinaH = despaired; santaapa mohitaH = by anguish, stupefied; svayam = personally; godaavariim nadiim = to Godavari, river; sam abhi cakraama = straight, towards, went to; saH raamaH = he, Rama; taam = her [river]; upa sthitaH = nearby, staying; siite kva = Seetha, where [are you]; iti evam abraviit = thus, that way, said [shouted.]

3.64.7

भूतानि राक्षसेन्द्रेण वध अर्हेण हृताम् अपि |
न ताम् शशंसू रामाय तथा गोदावरी नदी ॥

The forest creatures which were asked earlier have not said to Rama that a deservedly destructible demagogue of demons has divested him of Seetha, likewise now River Godavari which is now being asked has not informed Rama about Seetha.

vadha arheNa = to be eliminated, who deserves to be; raakSasa indreNa = by demons, chief; taam = of her; hR^itaam iti = abducted, thus as; bhuutaani = creatures [that were already asked]; tathaa = likewise; api godaavarii nadii = even [now,] Godavari, river [which is being asked]; raamaaya na shashamsuu = to Rama, not, informed.

3.64.8

ततः प्रचोदिता भूतैः शंस च अस्मै प्रियाम् इति |
न च सा हि अवदत् सीताम् पृष्टा रामेण शोचता ॥

Though the woeful Rama has asked her, and even though all the georgic beings impelled her to inform Rama the fact about his ladylove, River Godavari then remained mouthless about Seetha.

tataH = then; shocataa raameNa pR^iSTaa = by woeful, Rama, she who is asked; saa = she [Godavari]; priyaam asmai shamsa ca iti = about ladylove, to him, inform, also, thus [tell Rama the fact of Seetha's abduction]; [iti = thus]; bhuutaiH pracoditaa = by [all georgic] beings, [though] impelled; saa = she [Godavari]; siitaam = about Seetha; na avadat = not, said.

3.64.9

रावणस्य च तत् रूपम् कर्माणि च दुरात्मनः |
ध्यात्वा भयात् तु वैदेहीम् सा नदी न शशंस ह ॥

She that River Godavari has not informed Rama about Vaidehi just out of fear on recalling the mien and manoeuvres of malefic-minded Ravana, lest Ravana may drain her away.

saa nadii = she, that river; duraatmanaH raavaNasya = of malefic-minded one, of Ravana; tat ruupam = that, form; karmaaNi ca = his manoeuvres, also; dhyaatvaa = recalling; bhayaat tu = owing to fear; vaidehiim = about Vaidehi; na shashamsa ha = not, informed, indeed.

3.64.10

निराशः तु तया नद्या सीताया दर्शने कृतः |
उवाच रामः सौमित्रिम् सीता दर्शन कर्शितः ॥

Rama who is already in a rundown condition owing to the non-appearance of Seetha, is further rendered as a hopeless being by River Godavari in the matter of his catching a glimpse of Seetha, and such a Rama spoke to Saumitri.

siitaa a darshana karshitaH = Seetha, in not, appearance, who is run-down; raamaH = such Rama; tayaa nadyaa tu = by her, by that river, on her part; siitaayaa = of Seetha; darshane = regarding getting a glimpse of her; nir aashaH kR^itaH = without, hope, rendered as; saumitrim uvaaca = to Soumitri, spoke.

3.64.11

एषा गोदावरी सौम्य किंचन् न प्रतिभाषते |
किम् नु लक्ष्मण वक्ष्यामि समेत्य जनकम् वचः ॥मातरम् चैव वैदेह्या विना ताम् अहम् अप्रियम् |

"Oh, kind Lakshmana, this Godavari is talking to me anything but a reply. In the absence of Vaidehi, oh Lakshmana, really what is that unpleasant word I have to say to Vaidehi's father king Janaka, also thus to Vaidehi's mother-in-law and my mother Kausalya, when I meet them! [3-64-11, 12a]

11, 12a. saumya = oh, kind Lakshmana; eSaa godaavarii = this, Godavari; kimcan na prati bhaaSate = anything, not, in turn, talking - replying; lakSmaNa = oh, Lakshmana; vaidehyaa vinaa = Vaidehi, without; aham = I; janakam sametya = king Janaka, on meeting; maataram caiva = mother [Vaidehi's mother-in-law, Kausalya,] also thus; a priyam = not, pleasant [word]; [taam = to them]; kim nu = what, really; vacaH = word; vakSyaami = I have to say.

3.64.12

या मे राज्य विहीनस्य वने वन्येन जीवतः ॥सर्वम् व्यपनयत् शोकम् वैदेही क्व नु सा गता |

"Which Vaidehi is the remover of all my sadness who am a destitute of kingdom and surviving in forests on forest produce, such as she is, where has she gone, really! [3-64-12b, 13a]

12b, 13a: raajya vihiinasya = kingdom, one who is destitute of; vane vanyena jiivataH = in forests, on forest produce, surviving; me sarvam shokam = my, all, anguish; yaa vaidehii = which, Vaidehi; vyapanayat = led away [who is a remover]; saa kva gataa nu = she, to where, went to, really.

3.64.13

ज्ञाति वर्ग विहीनस्य राज पुत्रीम् अपश्यतः ॥मन्ये दीर्घा भविष्यन्ति रात्रयो मम जाग्रतः |

"Though I am distanced from my relatives I deemed that princess Seetha alone would be an evermore relative of mine. But now when that princess alone is unseen I deem that my sleepless nights would be lengthy. [3-64-13b, 14a]

13b, 14a. GYaati varga vihiinasya = relative, folk, without [though distanced from]; raaja putriim a pashyataH = king's, daughter, not, seen; jaagrataH = awaking [while becoming sleepless]; mama raatrayaH = to me, nights; diirghaaH bhaviSyanti manye = lengthy, they will become, I think.

3.64.14

मंदाकिनीम् जनस्थानम् इमम् प्रस्रवणम् गिरिम् ॥सर्वाणि अनुचरिष्यामि यदि सीता हि लभ्यते |

"I will search all these places of Godavari, Janasthaana and this mountain with many rapids, perhaps Seetha may be available somewhere. [3-64-14b, 15a]

14b, 15a: mandaakiniim janasthaanam = Godavari, Janasthaana; imam = this; pra sravaNam girim = with many, rapids, mountain; sarvaaNi = all [places]; anu cariSyaami = in tow [of Seetha,] I wish to ramble - I will search; yadi siitaa hi labhyate = if [perhaps,] Seetha, indeed, available.

River Mandakini is River Ganga and here River Godavari is said as Ganga as there are five Ganga-s panca gangaa Cauvery, Tungabhadra, Krishna Veni, Gautami [namely Godavari,] Bhaagiirathi. in Southern India and these are held sacred on par with River Ganga.

3.64.15

एते महा मृगा वीर माम् ईक्षन्ते पुनः पुनः ॥वक्तु कामा इह हि मे इंगितानि अनुपलक्षये |

"Now all these burly animals are repeatedly looking at me as though to speak to me, oh, brave Lakshmana, this I reckon with their body language as it were. [3-64-15b, 16a]

15b, 16a. viira = oh, brave one; ete mahaa mR^igaa = all these, burly, animals; punaH punaH [muhurmuhuH] maam iikshante = again, again, me, they are seeing; ingitaani anupalakshaye = [when their] body language, on gauging by; me vaktu kaama iha hi = to me, to say [something,] they desire, now - as it were.

3.64.16

तान् तु दृष्ट्वा नरव्याघ्र राघवः प्रत्युवाच ह ॥क्व सीत इति निरीक्षन् वै बाष्प संरुद्धया गिरा |

But on seeing them pryingly that tigerly-man Raghava has indeed asked them at once with a voice stifled with tears, "where is Seetha?" [3-64-16b, 17a]

16b, 17a. naravyaaghra raaghavaH = tigerly-man, Raghava; taan = them - animals; dR^iSTvaa = on seeing; baaSpa samruddhayaa giraa vai = with tears, stifled, voice, indeed; niriikshan = gazing a them; siita kva = Seetha, where is; iti = thus; prati uvaaca ha = to them, asked, at once.

3.64.17

एवम् उक्ता नरेन्द्रेण ते मृगाः सहसा उत्थिता ॥दक्षिण अभिमुखाः सर्वे दर्शयन्तो नभः स्थलम् |
मैथिली ह्रियमाणा सा दिशम् याम् अभ्यपद्यत ॥तेन मार्गेण गच्छन्तो निरीक्षन्तो नराधिपम् |

When that best king has asked, those animals rose to their feet in a trice and facing themselves southward showed skyward with their snouts. And while running in the direction in which Maithili is taken away they are stopping to look back at that lord of people, Rama. Thus they are repeatedly running, stopping and staring at Rama. [3-64-17b, 18, 19a]

17b, 18, 19a. narendreNa = by king the best - Rama; evam uktaaH = thus, said to [asked]; te mR^igaaH sahasaa utthitaa = those, animals, in a trice, rose to their feet; sarve dakshiNa abhi mukhaaH = all of them, south, towards, faced - keeping snouts; nabhaH sthalam darshayantaH = sky, plane, while showing [with snouts]; hriyamaaNaa = one who is being abducted; saa maithilii = she, that Maithili; yam disham abhyapadyata = in which, direction, she chanced to go; tena maargeNa gacChantaH = by that, path, while going; naraadhipam = at lord of people - Rama; niriikshante = they looked [back and stared.]

3.64.19

येन मार्गम् च भूमिम् च निरीक्षन्ते स्म ते मृगाः ॥पुनः नदन्तो गच्छन्ति लक्ष्मणेन उपलक्षिताः |

By which reason those animals are going in a southerly course on a southerly terrain, and stopping to peer at Rama, and again clamorously adopting the very same southerly course, Lakshmana ascertained that reason. [3-64-19b, 20a]

19b, 20a. te mR^igaaH = those, animals; yena = by which [reason]; maargam ca = [southerly] course, also; bhuumim ca = [southerly] terrain, also; niriikshantaH sma = peering at [Rama,] they are; punaH nadantaH gacChanti = again, clamorously, going [adopting the very same southerly course]; lakshmaNena upalakshitaaH = by Lakshmana, [that reason is] ascertained.

3.64.20

तेषाम् वचन सर्वस्वम् लक्षयामास च इन्गितम् ॥उवाच लक्ष्मणो धीमान् ज्येष्ठम् भ्रातरम् आर्तवत् |

On noticing the lingua franca and even the lingua persona of those animals, that imaginative Lakshmana spoke to his elder brother, alike a striver striving hard for some information. [3-64-20b, 21a]

20b, 21a. dhiimaan lakshmaNaH = imaginative, Lakshmana; teSaam vacana sarvasvam = their, sentence [language,] essence [lingua franca]; ingitam ca = body language [lingua persona,] even; lakshayaamaasa = started to notice; aarta vat = striver, as a; jyeSTham bhraataram uvaaca = to elder, brother, he spoke.

3.64.21

क्व सीत इति त्वया पृष्टा यथा इमे सहसा उथिताः ॥दर्शयन्ति क्षितिम् चैव दक्षिणाम् च दिशम् मृगाः |
सधु गच्छावहे देव दिशम् एताम् च नैर्ऋतीम् ॥यदि तस्य आगमः कश्चित् आर्या वा सा अथ लक्ष्यते |

"Oh, godly brother, when you have asked these animals, 'where is Seetha,' they quickly rose to their feet, and as to how they are showing the track on the ground and the southern direction as well, thereby we may, for sure, go south-westward to know whether there is some information about her, or else, even that noble lady herself may be available there..." [3-64-21a, 22, 23a]

21a, 22, 23a. deva = oh godly brother; ime mR^igaaH = these, animals; kva siita iti = where is, Seetha, thus; tvayaa pR^iSTaa = by you, when asked; sahasaa uthitaaH = quickly, rose up; kshitim caiva = ground [track,] also thus; dakshiNaam disham ca = southern, direction, also; yathaa = as to how; darshayanti = they are showing; gauging by it; etaam nairR^itiim disham = this one, south-west, towards quarter; sadhu gacChaavahe = for sure, we may go; kashchit aagamaH = some, information; yadi tasya [syaat] = whether, about her, [if available, we get it]; atha = or else; saa aaryaa vaa lakshyate = she, noble lady, either, may be seen.

3.64.23

बाढम् इति एव काकुत्स्थः प्रस्थितो दक्षिणाम् दिशम् ॥लक्ष्मण अनुगत श्रीमान् वीक्ष्यमाणो वसुन्धराम् |

On saying "Yes!" to Lakshmana that illustrious Rama of Kakutstha sallied forth to southern direction followed by Lakshmana, scrutinising the earth on his walkway. [3-64-23b, 24a]

23b, 24a. shriimaan kaakutsthaH = illustrious, Kakutstha Rama; baaDham iti eva = yes, thus, that way [on saying]; lakshmaNa anugata = Lakshmana, followed by; vasundharaam viikshyamaaNaH = earth, while seeing [scrutinising]; dakshiNaam disham prasthitaH = towards southern, direction, he sallied forth.

3.64.24

एवम् संभाषमाणौ तौ अन्योन्यम् भ्रातरौ उभौ ॥वसुन्धरायाम् पतित पुष्प मार्गम् अपश्यताम् |

Those two brothers who are proceeding while discussing among themselves have seen the walkway bestrewn with flowers fallen from a person. [3-64-24b, 25a]

24b, 25a. evam anyonyam sambhaaSamaaNau = in this way, one-to-one, while conversing; tau ubhau bhraatarau = those, two, brothers; vasundharaayaam = on ground; patita puSpa maargam = fallen, flowers, walkway - a walkway bestrewn with flowers; apashyataam = they have seen.

3.64.25

पुष्प वृष्टिम् निपतिताम् दृष्ट्वा रामो मही तले ॥उवाच लक्ष्मणम् वीरो दुःखितो दुःखितम् वचः |

That valiant Rama who is anguished to see the drizzle of flowers fallen on the surface of earth spoke this word to Lakshmana who is equally anguished. [3-64-25b, 26a]

25b, 26a. viiraH raamaH = valiant, Rama; mahii tale = on earth's, surface; nipatitaam = fallen down; puSpa vR^iSTim dR^iSTvaa = flower, drizzle, on seeing; duHkhitaH = anguished one; duHkhitam lakSmaNam = to [equally] anguished, Lakshmana; vacaH uvaaca = [this] word, said.

3.64.26

अभिजानामि पुष्पाणि तानि इमानि इह लक्ष्मण ॥अपिनद्धानि वैदेह्या मया दत्तानि कानने |

"I recognise these flowers that are fallen here, oh, Lakshmana. In forest I gave them to Vaidehi and she tucked these very flowers in her bun. [3-64-26b, 27a]

26b, 27a. lakSmaNa = oh, Lakshmana; iha = here [fallen on walkway]; taani = them; imaani = these; puSpaaNi abhijaanaami = flowers, I recognise; kaanane mayaa dattaani = in forest, by me, given - these flowers; vaidehyaa = by Vaidehi; apinaddhaani = tied -tucked in her bun.

3.64.27

मन्ये सूर्यः च वायुः च मेदिनी च यशशिविनि ॥अभिरक्षन्ति पुष्पाणि प्रकुर्वन्तो मम प्रियम् |

"These flowers are carefully safeguarded by the sun, as they are unwithered yet, by air as they are unswept by it, and by the glorious earth, as they are unspoilt by that, thus I deem that these naturals, sun, air, and earth are really proffering a helping hand to me. [3-64-27b, 28a]

27b, 28a. suuryaH ca vaayuH ca = sun, also, air, also; yashashivini medinii ca = glorious one, earth, also; mama priyam prakurvantaH = to me, obliging, by doing - proffering a helping hand; puSpaaNi abhi rakshanti = flowers, they are carefully safeguarding; manye = I deem so.

3.64.28

एवम् उक्त्वा महाबाहुः लक्ष्मणम् पुरुषर्षभम् ॥उवाच रामो धर्मात्मा गिरिम् प्रसवण आकुलम् |

On saying thus to best one among men Lakshmana, that virtue-souled and dextrous Rama asked the mountain that is uproarious with rapids. [3-64-28b, 29a]

28b, 29a. mahaabaahuH dharmaatmaa raamaH = dextrous, virtue-souled one, Rama; puruSa rSabham lakSmaNam = best of men, to Lakshmana; evam uktvaa = thus, on saying; prasavaNa aakulam = one that is with rapids, uproarious; girim uvaaca = to mountain, spoke [asked.]

3.64.29

कच्चित् क्षिति भृताम् नाथ दृष्टा सर्वांग सुंदरीम् ॥रामा रम्ये वनोद् देशे मया विरहिता त्वया |

"Oh, lord among the earth-bolstered mountains, have you somehow seen a beauty by all her limbs, foregone by me in beautiful woodlands?" [3-64-29b, 30a] Reply of mountain to Rama:"Oh, lordly bolsterer of earth, lord Rama, I have somehow seen a beauty by all her limbs, foregone by you in beautiful woodlands.'

29b, 30a. kshiti bhR^itaam naatha = earth, among bolstered ones, lord [oh, lordly mountain / oh, king]; ramye = in beautiful; vanaat deshe = wood, lands; maya = by me; virahitaa = without [left out, foregone] sarva anga sundariim = all, limbs, beauteous one; raamaa = a beauty; tvayaa kaccit dR^iSTaa = by you, somehow, is seen.

This question contains a reply to Rama in a sort of jugglery of words / parsing as in - able was I ere I saw Elba. kshiti bhR^itaam naatha 'of earth, among bolsterers, lord; oh, lordly bolsterer of earth, oh, king Rama; tvyaa virahitaa 'by you, foregone...' maya dR^iSTaa iti kaschit, kaschit= kaama pravedane ' by me, seen...'

When the question itself becomes an answer it is citra alankaara and the mountain gave that reply in an echo of Rama's verbiage. Rama takes this as a mere echo of the mountain, but not a clear reply, and thus angering at it he wants to splinter it down, as said in next lines.

3.64.30

क्रुद्धो अब्रवीत् गिरिम् तत्र सिंहः क्षुद्र मृगम् यथा ॥ताम् हेम वर्णाम् हेम अंगीम् सीताम् दर्शय पर्वत |
यावत् सानूनि सर्वाणि न ते विध्वंसयामि अहम् ॥

Because his question is unanswered he is enraged as with a lion enraging at a puny animal, and then he spoke to the mountain, "show me that golden tinged, golden limbed Seetha, oh, mountain, no sooner than I devastate all your apices, apiece..." [3-64-30b, 31]

30b, 31a. tatra = therein [the matter of unanswered question]; simhaH kSudra mR^igam yathaa = [like a] lion, with a puny, animal, as with; girim = to mountain; kruddhaH abraviit = becoming enraged, he spoke; parvata = oh, mountain; aham = I; te = your; sarvaaNi saanuuni = all, apices; yaavat = sooner than - before; na vidhvamsayaami = not, going to devastate apiece; taam hema varNaam = her, golden, tinged; hema angiim = golden, limbed; siitaam darshaya = Seetha, you show.

3.64.32

एवम् उक्तः तु रामेण पर्वतो मैथिलीम् प्रति |
दर्शयन् इव ताम् सीताम् न दर्शयत राघवे ॥

When Rama spoke to the mountain in this way, that mountain echoed as if it is revealing Seetha, but actually it has not revealed Seetha to Raghava.

raameNa = by Rama; maithiliim prati = Maithili, about; evam uktaH = in that way, which is spoken to; parvataH = mountain; taam darshayan iva = her, revealing, as though - by its echo; raaghave = to Raghava; siitaam na darshayata = Seetha, not, revealed.

When the mountain replied echoing the same words of Rama, Rama deemed it silent on other account of Seetha, but just said 'I have seen Seetha...' Hence, that mountain said anything but a proper indication, thus it has dishonoured Rama - Maheshvara Tiirtha. The mountain appeared to have said something but kept mum on other details - Govindaraja. In either way it silent on other details for fear of later time atrocity of Ravana, thereby Rama wanted to subject it to his arrows atrocity, now itself.

3.64.33

ततो दाशरथी राम उवाच शिलोच्चयम् |
मम बाण अग्नि निर्दग्धो भस्मी भूतो भविष्यसि ॥असेव्यः सततम् चैव निस्तृण द्रुम पल्लवः |

Then Rama of Dasharatha said to the hefty mountain, "When the infernos of my arrows will burn you down completely and when you will be pared down ashes, you shall be grassless, treeless and tender-leafless, and thus you become a meritless mountain... hence, show Seetha before becoming so... [3-64-33, 34a]

33, 34a: tataH daasharathii raama = then, Dasharatha's, Rama; shila uccayam uvaaca = to mountain, hefty one, said to; mama baaNa agni nirdagdhaH = to my, arrow's, inferno, completely burnt; bhasmii bhuutaH = ashes, on becoming [pared down]; satatam = ever; a sevyaH = not, adorable [unworthy to animals or trees, a meritless mountain]; niS = devoid of; tR^iNa druma pallavaH = grass, tree, tender-leafs; bhaviSyasi = you will become.

3.64.34

इमाम् वा सरितम् च अद्य शोषयिष्यामि लक्ष्मण ॥यदि न आख्याति मे सीताम् अद्य चन्द्र निभ आननाम् |

"Lakshmana, if this River Godavari is not going to tell me immediately about that moonshine-faced Seetha, now I will dry her up... [3-64-34b, 35a]

34b, 35b. lakSmaNa = oh, Lakshmana; candra nibha aananaam = moon, shine, faced; siitaam = of Seetha; adya = now; me na aakhyaati yadi = to me, not, going to tell, if; adya imaam saritam vaa = now, this one, river [Godavari,] even; shoSayiSyaami = I will dry up.

3.64.35

एवम् प्ररुषितो रामो दिधक्षन् इव चक्षुषा ॥ददर्श भूमौ निष्क्रांतम् राक्षसस्य पदम् महत् |
त्रस्तया राम काङ्क्षिण्याः प्रधावन्त्या इतः ततः ॥राक्षसेन अनुवृत्तया वैदेह्या च पादानि तु |

This way when Rama is highly infuriated and who appeared to burn down anything just with his eyes, then he has seen on the ground gigantic footprints of a demon, and the footprints of Vaidehi, who appeared to have run fearfully here and there in a helter-skelter manner expecting the arrival of Rama, and which footprints are heavily trodden by a demon who followed her. [3-64-35b, 36, 37a]

35b, 36, 37a. evam pra ruSitaH = this way, one who is highly, infuriated; cakSuSaa didhakSan iva = with eyes, to burn down, as though; raamaH = Rama; bhuumau = on ground; niS kraantam = heavily, trodden; raakSasasya mahat padam = demon's, gigantic, foot [footprint]; [atha = then]; trastayaa = one who was fearful; raama kaa~NkshiNyaaH = Rama, desirous of [his arrival]; itaH tataH = here, there; pra dhaavantyaa = one who ran helter-skelter; raakshasena anuvR^ittayaa = by demon, she who is followed; vaidehyaa paadaani ca = Vaidehi's, footprints, also; dadarsha = he has seen.

3.64.37

स समीक्ष्य परिक्रान्तम् सीताया राक्षसस्य च ॥भंगम् धनुः च तूणी च विकीर्णाम् बहुधा रथम् |
संभ्रांत हृदयो रामः शशंस भ्रातरम् प्रियम् ॥

On scrutinising the overly trodden footprints of Seetha and the demon, and a broken bow, broken quiver, and broken and variously bestrewn chariot also, then Rama became baffle-hearted and said to his dear brother Lakshmana. [3-64-37b, 38]

37b, 38. saH raamaH = he, Rama; siitaayaa raakSasasya ca = Seetha's, demon's [footprints,] also; parikraantam = overly trodden - ground by way of footprints; bhangam dhanuH ca = broken, bow, also; tuuNii ca = quivers, also; bahudhaa vikiirNaam ratham = variously, strewn, chariot; samiikSya = on scrutinising; sambhraanta hR^idayaH = baffled, hearted - Rama; priyam bhraataram shashamsa = to dear, brother, informed.

3.64.39

पश्य लक्ष्मण वैदेह्याः कीर्णाम् कनक बिन्दवः |
भूषणानाम् हि सौमित्रे माल्यानि विविधानि च ॥

"See Lakshmana, many beads of jewellery and many bits of garlands of Vaidehi have indeed fallen down, and oh, Soumitri, they are strewn around...

saumitre lakSmaNa = oh, son of Sumitra, oh, Lakshmana; pashya = see; vaidehyaaH bhuuSaNaanaam kanaka bindavaH = Vaidehi's, of jewellery, golden, beads; kiirNaam [shiirNaam] hi = strewn around [dropped down] indeed; vividhaani maalyaani ca = many, [bits of] garlands, also - have fallen.

3.64.40

तप्त बिन्दु निकाशैः च चित्रैः क्षतज बिन्दुभिः |
आवृतम् पश्य सौमित्रे सर्वतो धरणी तलम् ॥

"Also the surface of the earth is everywhere interspersed with big and small blood drops that are akin to golden droplets, you see them Saumitri...

saumitre = oh, Soumitri; tapta bindu nikaashaiH ca = molten [golden,] droplets, equal in shine, also; citraiH kSataja bindubhiH = variedly [big and small,] blood, with drops; sarvataH = everywhere; aavR^itam = enclosed [interspersed]; dharaNii talam = earth's, surface; pashya = you see.

3.64.41

मन्ये लक्ष्मण वैदेही राक्षसैः काम रूपिभिः |
भित्त्वा भित्त्वा विभक्ता वा भक्षिता वा भविष्यति ॥

"I think Lakshmana, guise changing demons would have ripped and rived Vaidehi, or divided her into pieces, or they might have gluttonised her.

lakSmaNa = oh, Lakshmana; vaidehii = Vaidehi; kaama ruupibhiH raakSasaiH = by wish, guise-changers, by demons; bhittvaa bhittvaa = ripping, riving; vibhaktaa vaa = divided [into poieces,] or; bhakSitaa vaa = gluttonised, or; bhaviSyati = she will be [she would have been]; manye = I think.

3.64.42

तस्या निमित्तम् वैदेह्या द्वयोः विवदमानयोः |
बभूव युद्धम् सौमित्रे घोरम् राक्षसयोः इह ॥

"A deadly clash has occurred here, Soumitri, while two demons were clashing between themselves on account of Vaidehi...

saumitre = oh, Soumitri; tasyaaH vaidehyaaH nimittam = for her, of Vaidehi, on account of; vivada maanayoH = those who are clashing for her; dvayoH = among two of them; raakSasayoH = between two demons; iha ghoram yuddham babhuuva = here, a deadly, clash, occurred.

3.64.43

मुक्ता मणि चितम् च इदम् तपनीय विभूषितम् |
धरण्याम् पतितम् सौम्य कस्य भग्नम् महत् धनुः ॥राक्षसानाम् इदम् वस्त सुराणाम् अधवा अपि |

"Oh, gentle Lakshmana, studded with pearls and gems this great bow of someone is beautifully decorated, but it is fragmented and fallen to earth. Oh, dear boy, Lakshmana, this bow may perhaps belong to demons, or else to gods... [3-64-43, 44a]

43, 44a. saumya = oh, gentle Lakshmana; kasya = someone's; idam = this; muktaa maNi citam = pearls, gems, studded; ramaNiiya vibhuuSitam = beautifully, decorated; mahat dhanuH = great, bow; bhagnam = on becoming fragmented; dharaNyaam patitam = on earth[battlefield,] fallen; vasta = oh, dear boy Lakshmana; idam = this; raakshasaanaam = [perhaps belongs] to demons; adhavaa api = else, or; suraaNaam = of gods.

3.64.44

तरुण आदित्य संकाशम् वैदूर्य गुलिका चितम् ॥विशीर्णम् पतितम् भूमौ कवचम् कस्य कांचनम् |

"Studded with lapis gem beads this golden armour of someone is similar to the rising sun in its shine, but it is splintered and fallen to earth... [3-64-44b, 45a]

44b, 45a. taruNa aaditya sankaasham = young [rising,] sun, similar in shine; vaiduurya gulikaa citam = lapis gems, beads, studded; kaancanam = golden one; kasya = somebody's; vishiirNam kavacam = splintered, armour; bhuumau patitam = on earth, fallen.

3.64.45

छत्रम् शत शलाकम् च दिव्य माल्य उपशोभितम् ॥भग्न दण्डम् इदम् कस्य भूमौ सौम्य निपातितम् |

"This hundred-spoked regal-parasol of someone is embellished with divine festoons, but oh, gentle Lakshmana, its central-shaft is wrecked and it is felled to earth... [3-64-45b, 46a]

45b, 46a. saumya = oh, gentle Lakshmana; shata shalaakam = having hundred, spokes; divya maalya upashobhitam = divine, festoons, embellished with; bhagna daNDam = wrecked, central-shaft; idam Chatram = this, regal-parasol; kasya = someone's; bhuumau = on to earth; nipaatitam = it is felled down.

3.64.46

कान्चन उरः छदाः च इमे पिशाच वदनाः खराः ॥भीम रूपा महाकायाः कस्य वा निहता रणे |

"These ghost-faced mules with golden breastplates are macabre in form and massive in frame, but they are hewed down in war, whose are they, either... [3-64-46b, 47a]

46b, 47a. kaancana uraH ChadaaH ca = golden, chest, covered with coverings [breastplates,] also; pishaaca vadanaaH = ghost, faced; bhiima ruupaaH = macabre, in form; mahaa kaayaaH = massive, in frame; raNe nihataa = in war, hewed down; ime kharaaH = these, mules; kasya = whose; vaa = either.

3.64.47

दीप्त पावक संकाशो द्युतिमान् समर ध्वजः ॥अपविद्धः च भग्नः च कस्य सांग्रामिको रथः |

"Somebody's combat-chariot is irradiant and similar in shine to the flaring fire with a war-pennon, but it is broken and battered down, as well... [3-64-47b, 48a]

47b, 48a. diipta paavaka samkaashaH = flaring, fire, similar in shine; dyutimaan = irradiant one; samara dhvajaH = war, pennon [having]; kasya vaa = somebody's; saamgraamikaH = one used in combat / combatant's; rathaH = chariot; bhagnaH ca = is broken, as well; apa viddhaH ca = down, battered, also.

3.64.48

रथ अक्ष मात्रा विशिखाः तपनीय विभूषणाः ॥कस्य इमे निहता बाणाः प्रकीर्णा घोर दर्शनः |

"These frightful looking arrows of somebody are gilded and they are as much as a chariot's axle in their thickness, but their arrowheads are shred and they are manifoldly shredded and strewn around... [3-64-48, 49a]

48b, 49a. ratha akSa maatraa = chariot's, axle / crossbar, as much as; vi shikhaaH = without [shred,] arrowheads / having very sharp arrowheads; tapaniiya vibhuuSaNaaH = in gold, decorated; ni hataa = down, hit [shredded down by Jataayu]; ime = these; baaNaaH = arrows; ghora darshanaH = frightful, for sight; kasya = somebody's; pra kiirNaa = manifoldly, are strewn around;.

The sizes of Ravana's arrows are calculated differently. This ratha aksha maatra is taken as the length of chariot's wheel and thus it is said four-hundred inches or some 33 feet, which is unacceptable to some as Ravana did not travel in his chariot with a mega body. In another way aksha is taken as the 'eye of axle...' Then the diameter of his arrow is said, 'as thick as an axle...' Some others said the size of arrow is eighty-four inches according to shilpa shaastra 'science of chariot making...' taking this 'eye of axle' into consideration.

3.64.49

शरावरौ शरैः पूर्णौ विध्वस्तौ पश्य लक्ष्मण ॥प्रतोद अभीशु हस्तो अयम् कस्य वा सारथिः हतः |

"Lakshmana, you see these two quivers packed with arrows are completely shattered, and the charioteer is drop dead with whip and bridles still in his hands... whose charioteer he might be! [3-64-49b, 50a] Lakshmana, you see... these two armours, one belonging to the combatant from this chariot [that is ripped off by Jataayu and fallen from the body of Ravana,] and the other belonging to this charioteer, both are encrusted fully with arrows [when Jataayu winnowed the very same arrows shot by Ravana with both of his wings and thus shot them back,] thus the two armours are completely shattered... and the charioteer is drop dead with whip and bridles in his hand... either he... whose is he... and where is the presiding combatant of this chariot....

49b, 50a. lakshmaNa = oh, Lakshmana; sharaiH puurNau = with arrows, packed with; vidhvastau = completely shattered; sharaavarau = two quivers; pashya = you see; pratoda abhiishu hastaH = whip, bridles, in hand; hataH = drop dead; ayam saarathiH = this, charioteer; kasya vaa = whose, either.

The word used here for quivers is sharaavara and for this Dr. Satya Vrat says: 'Another word which is also not noticed by Monier Williams is sharaavara. It means an armour kavaca and occurs at least twice in the Ramayana...' Here and at 3-51-14 of this canto and there it was used in the meaning of armour. If this meaning of armour is adopted here also, then the meaning of the above verse may somewhat be,

3.64.50

पदवी पुरुषस्य एषा व्यक्तम् कस्य अपि राक्षसः ॥वैरम् शत गुणम् पश्य मम तैः जीवित अंतकम् |

"Evidently this is the modus operandi of someone who is a male demon, and you see how my animosity has become hundredfold to eradicate them... [3-64-50b, 51a]

50b, 51a. eSaa = this is; vyaktam = evidently; kasya api = someone's; puruSasya raakshasaH = of a male, demon's; padavii = footprint [approach / modus operandi]; taiH jiivita antakam = their, life, ending - eradicate; shata guNam = hundred, fold; mama vairam = my, animosity; pashya = you see.

This is the reply to Seetha for she wanted no animosity could be nurtured towards the demons without a cause, in the opening chapters of this Aranya Kanda. When she herself became a cause for that animosity, now Rama is indicating the effect of that cause, in saying: 'I have some animosity towards these demons, but I have not eliminated them sweepingly, but for some demons occasionally... I thought that Seetha strayed her way, or eaten away by some pauperised paltry demon... but on seeing the massive footprints I consider this as a calculated and culpable crime... now that my animosity is multiplied hundredfold, whole of the demonic race will be eliminated...'

3.64.51

सुघोर हृदयैः सौम्य राक्षसैः काम रूपिभिः ॥हृता मृता वा सीता हि भक्षिता वा तपस्विनी |
न धर्मः त्रायते सीताम् ह्रियमाणाम् महावने ॥

"The highly stony-hearted demons that are guise-changers by their wish have either abducted, or killed or gluttonised saintly Seetha... but, they say that rectitude saves such saintly persons... yet that rectitude has not saved Seetha while she is being abducted in great forest... [3-64-51b, 52]

51b, 52. saumya = oh, gentle Lakshmana; tapasvinii siitaa = saintly, Seetha; su ghora hR^idayaiH = by very, stony, hearted ones; kaama ruupibhiH = by wish, guise-changers; raakSasaiH = by demons; hR^itaa vaa = is abducted, either; bhakSitaa vaa = gluttonised, either; mR^itaa vaa = dead [killed,] or; mahaa vane = in great forest; hriyamaaNaam siitaam = while being abducted, Seetha is; dharmaH na traayate = rectitude, not, saves - has not saved her.

Dharma or Righteousness does not go on safeguarding either its adherents or antagonists, everyone, everywhere, everlastingly. dharmo rakshati rakshitaH and suchlike sayings are also time-bound and when the time is negative aapatsu raksha ko dharmaH 'in difficulties which rightness safeguards?' is the ensuing dilemma.

3.64.53

भक्षितायाम् हि वैदेह्याम् हृतायाम् अपि लक्ष्मण |
के हि लोके प्रियम् कर्तुम् शक्ताः सौम्य मम ईश्वराः ॥

"Whether Vaidehi is taken away or taken in by some unknown being, oh, gentle Lakshmana, then who are the gods who can possibly be benignant to me in this world...

saumya = oh, gentle one; lakSmaNa = oh, Lakshmana; vaidehyaam = of Vaidehi; bhakSitaayaam = whether she is consumed; hR^itaayaam api = whether taken away, or; mama = to me; loke = in this world; ke iishvaraaH = who, are the gods; priyam kartum shaktaaH = benignancy, to do, capable.

'No god can possibly be non-benignant to me, either in this world or in the other...' Govindaraja.

3.64.54

कर्तारम् अपि लोकानाम् शूरम् करुण वेदिनम् |
अज्ञानात् अवमन्येरन् सर्व भूतानि लक्ष्मण ॥

"Lakshmana, someone, even if He were a Creator of Worlds, or an Omnipotent, if He were to be lenient at heart or in His actions, He will be disrespected by all beings, owing to the unenlightenment of those beings...

lakSmaNa = oh, Lakshmana; lokaanaam kartaaram = for worlds, creator; api = even if; shuuram = Omnipotent; karuNa vedinam = leniency, heartfelt [a lenient one]; sarva bhuutaani = all, beings; aGYaanaat = by unenlightenment; ava manyeran = dis, respect.

3.64.55

मृदुम् लोक हिते युक्तम् दांतम् करुण वेदिनम् |
निर्वीर्य इति मन्यन्ते नूनम् माम् त्रिदश ईश्वराः ॥

"I who am mellowly, magnanimous, merciful and yoked only to the wellbeing of all worlds, such as I am, all of the heavenly gods deem me as non-Omnipotent... it is definite...

mR^idum = mellowly being; loka hite yuktam = world's, wellbeing, one who is yoked to; daantam = self-controlled one [magnanimous]; karuNa vedinam = mercy, heartfelt [merciful one]; maam = of me; tridasha iishvaraaH = heavenly, gods; nir viirya iti = without, potency [non-Omnipotent,] thus; manyante = they deem; nuunam = definitely.

Annex: 'Even if I am capable of creating, maintaining, and destructing all the worlds, I am lenient, for I am benevolent... but the unwise are unable to know me, the real me... evil-doers are reverenced by one and all, though negatively owing to scare... but a do-gooder is scoffed off, for his deeds are positive and do not yield quick and instant results... and my Omnipotence is looked down as my impotence...' This concept is amplified throughout Bhagavat Gita.

3.64.56

माम् प्राप्य हि गुणो दोषः संवृत्तः पश्य लक्ष्मण |
अद्य एव सर्व भूतानाम् रक्षसाम् अभवाय च ॥संहृत्य एव शशि ज्योत्स्नाम् महान् सूर्य इव उदितः |
संहृत्य एव गुणान् सर्वान् मम तेजः प्रकाश्ते ॥

"Have you seen Lakshmana how merits like mercifulness, magnanimity and the like are inverted to become demerits on getting at me, thus I am unmerited in forgoing Seetha. As such, as with the sizzle of sun uprisen quelling all the moonshine, now you may see as to how my irradiance radiates quelling all the merits like softness and fairness for the nonentity of all beings proactive to demons, inclusive of demons.

56, 57. lakSmaNa = Lakshmana; maam praapya = me, on getting; guNaH = merits [like mercifulness etc.]; doSaH = demerit; sam vR^ittaH hi = contracted - rounded off - indeed; pashya = you behold - Lakshmana; shashi jyotsnaam samhR^itya eva = moon, shine, by quelling, only; uditaH mahaan suurya iva = arisen, great [sizzling,] sun, as with; mama tejaH = my, irradiance; sarvaan guNaan samhR^itya eva = all, merits, quelling, only; adya eva = now, itself; sarva bhuutaanaam = of all, beings; rakSasaam ca = of demons, also; a bhavaaya = for non, entity; prakaashte = is irradiating.

3.64.58

न एव यक्षा न गंधर्वा न पिशाचा न राक्षसाः |
किन्नरा वा मनुष्या वा सुखम् प्राप्स्यन्ति लक्ष्मण ॥

"Oh, Lakshmana, will the yaksha-s be comfortable now, no; gandharva-s - no; monsters

• no; demons - no; either kinnaraa-s or humans - no, none can be comfortable henceforth...

lakSmaNa = oh, Lakshmana; yakSaa = yaksha-s; sukham na praapsyanti = complaisance, will not, obtain [now]; gandharvaa na = gandharva-s, no; pishaacaa na = monsters, no; raakSasaaH na = demons, no; kinnaraa vaa = kinnaraa-s, either; manuSyaa vaa = humans, or.

3.64.59

मम अस्त्र बाण संपूर्णम् आकाशम् पश्य लक्ष्मण |
असंपातम् करिष्यामि हि अद्य त्रैलोक्य चारिणाम् ॥

"Now the welkin will be packed with my arrows and missiles, and I will render it as an impassable sphere for the treaders in the triad of worlds...

lakSmaNa = Lakshmana; mama astra baaNa = by my, missiles, arrows; sampuurNam aakaasham = packed with, welkin; adya = now; trailokya caariNaam = in three worlds, for treaders among them; a sam paatam = not, well, flyable - not moveable - as an impassable sphere; kariSyaami hi = I wish to render, indeed; pashya = you notice.

3.64.60

संनिरुद्धग्रहगणमावारितनिशाकरम् |
विप्रनष्टानलमरुद्भास्करद्युतिसंवृतम् || - यद्व -
संनिरुद्ध ग्रह गणम् आवारित निशा करम् |
विप्रनष्ट अनल मरुत् भास्कर द्युति संवृतम् ॥विनिर्मथितशैलाग्रम्शुष्यमाणजलाअशयम् |
ध्वस्तद्रुमलतागुल्मम्विप्रणाशितसागरम् || - यद्वा -
विनिर्मथित शैल अग्रम् शुष्यमाण जल आशयम् |
ध्वस्त द्रुम लता गुल्मम् विप्रणाशित सागरम् ॥त्रै लोक्यम् तु करिष्यामि संयुक्तम् काल कर्मणा |

"I will make the triad of worlds quiescent by completely blockading all the planetary bodies. The night-maker moon will be barricaded, aurae of fire, air and sun will be devastated, and then everything will be overcast with darkness. Mountaintops will be completely pulverised, water receptacles will be dried out, and trees, creeping-plants and shrubberies will be destroyed, and oceans depleted, thus I will bring the triad of the worlds to nought, relative to the task of Time in extinguishing an era... [3-64-60, 61, 62a]

60, 61, 62a. trai lokyam = triad, of worlds; sam ni ruddha = very, completely blockaded; graha gaNam = with planetary, bodies - resulting into quiescence; kariSyaami = I will make; aavaarita nishaa karam = blocked, night, maker [moon]; vi pra naSTa = very, utterly ruined; anala marut bhaaskara dyuti = fire's, air's, sun's, aura; samvR^itam = enshroud - as blackened by darkness; vi nir mathita = completely, down, pulverised; shaila agram = mountain, tops; shuSyamaaNa jalaashayam = being dried up, water, receptacles [rivers, lakes]; dhvasta druma lataa gulmam = as devastated, trees, creeper-plants, shrubberies; vi pra Naashita = very, completely, ruined [depleted]; saagaram = ocean - oceans; kaala karmaNaa samyuktam = Time's, with task [in extinguishing an era,] having [relative to]; kariSyaami = I render.

3.64.62

न ते कुशलिनीम् सीताम् प्रदास्यन्ति मम ईश्वराः ॥अस्मिन् मुहूर्ते सौमित्रे मम द्रक्ष्यन्ति विक्रमम् |

"If the gods are not going to safely restore Seetha to me, oh, Soumitri, they can see what my blitzkrieg is, at this very moment... [3-64-62b, 63a]

62b, 63a. saumitre = oh, Soumitri; iishvaraaH = gods; siitaam kushaliniim = Seetha, safely; mama = to me; na pradaasyanti = not, going to give; asmin muhuurte = this, moment; mama vikramam te drakSyanti = my, onslaught - blitzkrieg, they, will be seeing.

3.64.63

न आकाशम् उत्पतिष्यन्ति सर्व भूतानि लक्ष्मण ॥मम चाप गुण उन्मुक्तैः बाण जालैः निरंतरम् |

"All beings cannot fly high in the sky, oh, Lakshmana, as there will be a labyrinth of my arrows released from my bowstring, minus an intercolumniation... [3-64-63b, 64a]

63b, 64a. lakSmaNa = oh, Lakshmana; sarva bhuutaani = all, beings; mama caapa guNa unmuktaiH = my, bow, string, released from; baaNa jaalaiH = with arrows, labyrinth; nir antaram = without, leeway; aakaasham = in sky; na = not; ut patiSyanti = up and about - they can fly high.

3.64.64

मर्दितम् मम नाराचैः ध्वस्त भ्रांत मृग द्विजम् ॥समाकुलम् अमर्यादम् जगत् पश्य अद्य लक्ष्मण |

"Bombarded with my iron-shafts this world will be put to disorderliness, Lakshmana, you may now witness how the animals and birds will be dazed and devastated... [3-64-64b, 65a]

64b, 65a. lakSmaNa = oh, Lakshmana; adya mama naaraacaiH = now, by my, iron-shafts; marditam = bombarded; dhvasta bhraanta mR^iga dvijam = devastated, dazed, animals, birds; samaakulam = put to turmoil; a maryaadam = without, order - disorderly - topsy-turvy; jagat = world; pashya = you may witness.

3.64.65

आकर्णपूर्णैरिषुभिर्जीवलोकंदुरावरैः || - यद्वा -
आकर्ण पूर्णैर् इषुभिर् जीव लोकम् दुरावरैः ॥करिष्ये मैथिली हेतोः अपिशाचम् अराक्षसम् |

"Because of Maithili I will render this mortal world de-demonical, de-phantasmal by force-stretching my unstoppable arrows up to my ears to release them forcefully... [3-64-65b, 66a]

65b, 66a. maithilii hetoH = for Maithili's, because of; jiiva lokam = mortal, world; aakarNa puurNaiH = up to ear, stretched; dur aavaraiH = not, stoppable [arrows]; iSubhiH = with arrows; a pishaacam = without, phantoms; a raakSasam = without, demons; kariSye = I will render.

3.64.66

मम रोष प्रयुक्तानाम् विशिखानाम् बलम् सुराः ॥द्रक्ष्यन्ति अद्य विमुक्तानाम् अमर्षात् दूर गामिनाम् |

"Let the gods witness now the impact of the blaze-crested, thoroughgoing arrows of mine, projected by my wrath and released by my irascibility... [3-64-66b, 67a]

66b, 67. amarSaat = with irascibility; vimuktaanaam = those that released - from my bow; vi shikhaanaam = of great, crested [blaze-crested arrows]; mama roSa prayuktaanaam = by my, wrath, projected by; duura gaaminaam = distant, going [thoroughgoing]; [saayakaanaam = of arrows]; balam = impact; suraaH adya drakSyanti = gods, now, let them witness.

3.64.67

न एव देवा न दैतेया न पिशाचा न राक्षसाः ॥भविष्यन्ति मम क्रोधात् त्रैलोक्ये विप्रणाशिते |

"That being so, when the triad of worlds is completely ruined by my anger will there be gods, no; demons - no; phantoms - no, none can survive... [3-64-67b, 68a]

67b, 68. mama krodhaat = by my, anger; trailokye vi praNaashite = when tri-world, while being completely ruined; devaaH na eva bhaviSyanti = gods, not, in that way - that being so, will be there; daiteyaaH na = Lady Diti's progeny [demons,] no; pishaacaaH na = phantoms, no; raakSasaaH na = demons, no.

3.64.68

देव दानव यक्षाणाम् लोका ये रक्षसाम् अपि ॥बहुधानिपतिष्यन्तिबाणोघैश्शकलीकृताः | - यद्वा -
बहुधा नि पतिष्यन्ति बाण ओघैः शकली कृताः |

"Whatever worlds of gods, or monsters, or even those of demons are there, they will be splintered and falling down apiece by the fusillades of my arrows... [3-64-68b, 69a]

68b, 69a. deva daanava yakSaaNaam = gods, monsters, yaksha-s; rakSasaam api = of demons, even; ye = whatever; lokaaH = worlds - are there, they; baaNa oghaiH = by arrows, fusillades; bahudhaa = variedly [apiece]; shakalii kR^itaaH = splinters, made into; ni patiSyanti = down, will be falling.

3.64.69

निर्मर्यादानिमाँल्लोकान्करिष्याम्यद्यसायकैः || - यद्वा -
निर् मर्यादान् इमान् लोकान् करिष्यामि अद्य सायकैः ॥हृताम् मृताम् वा सौमित्रे न दास्यन्ति मम ईश्वराः |

"Whether she is abducted, or even if she is killed, oh, Soumitri, if the gods are not going to give back my Seetha I will now jeopardise these worlds with my arrows... [3-64-69b, 70a]

69b, 70a. saumitre = oh, Soumitri; hR^itaam mR^itaam vaa = [either] abducted, killed, or; iishvaraaH = gods; [siitaam = Seetha]; mama na daasyanti = to me, not, if going to give back; adya = now; saayakaiH = with arrows; imaan lokaan = these, worlds; nir maryaadaan = without, civility [incivility, jeopardise]; kariSyaami = I will do.

3.64.70

तथा रूपम् हि वैदेहीम् न दास्यन्ति यदि प्रियाम् ॥नाशयामि जगत् सर्वम् त्रैलोक्यम् स चर अचरम् |
यावत् दर्शनम् अस्या वै तापयामि च सायकैः ॥

"If my ladylove is not returned indeed in a fine fettle as she was before my running after Golden Deer, I will be annihilating the triad of world in its entirety, together with its mobile and sessile beings, and I will be sweltering the entire universe with my arrows as long as I am not going to get a glimpse of her." Thus Rama gave a vent to his feelings. [3-64-70b, 71a]

70b, 71. tathaa ruupam hi = that way, in form, indeed [in fine fettle - in 'as is where is' condition]; priyaam vaidehiim = ladylove, Vaidehi; na daasyanti yadi = not, they are going to return, if; sarvam = in entirety; sa cara a caram = with, moving, not, moving [mobile, sessile]; trai lokyam = triad, of worlds; naashayaami = I will annihilate; yaavat = as long as; asyaaH darshanam = of her, a glimpse - I am going to get; jagat saayakaiH taapayaami ca = universe, by arrows, I will swelter.

3.64.72

इति उक्त्वा क्रोध ताम्र अक्षः स्फुरमाण ओष्ट संपुटः |
वल्कल अजिनम् आबद्ध्य जटा भारम् बन्धयत् ॥

Rama on saying thus with his eyes reddening in fury, his lappet-fold of lips jerking spasmodically, he girded up his jute-cloths and deerskin and twined up the mass of his matted-hair.

iti uktvaa = thus, on saying; krodha taamra akshaH = by fury, reddening, eyes; sphuramaaNa oSTa sampuTaH = jerking spasmodically, lips, lappet-fold; valkala ajinam aabaddhya = jute-cloth, deerskin, girded up; jaTaa bhaaram bandhayat = matted hair, mass, twined up.

3.64.73

तस्य क्रुद्धस्य रामस्य तथा अभूतस्य धीमतः |
त्रि पुरम् जग्नुषः पूर्वम् रुद्रस्य इव बभौ तनुः ॥

When the disposition of that venturesome and infuriated Rama has become in that way holocaustic, it is like that of Rudra, the All-Inflamer god, when He became like this in earlier times, intending to inflame the Triple-Cities.

tasya dhiimataH = that, venturesome one; kruddhasya raamasya tanuH = infuriated one, of Rama, physique [disposition]; tathaa abhuutasya = that way, on becoming; puurvam = once; tri puram = three, cities; jagnuSaH = intended to inflame; rudrasya iva = of Rudra, like that of; babhau = shone forth.

3.64.74

लक्ष्मणात् अथ च आदाय रामो निष्पीड्य कार्मुकम् |
शरम् आदाय संदीप्तम् घोरम् अशी विष उपमम् ॥संदधे धनुषि श्रीमान् रामः पर पुरंजयः |
युग अन्त अग्निः इव क्रुद्धः इदम् वचनम् अब्रवीत् ॥

On saying so that illustrious Rama, the delighter of world, grabbed his bow from Lakshmana and gripped it tightly, unholstered a deadly and dazzling arrow from his quiver which is like a poisonous serpent, and readying it on the bowstring of his bow, that Rama, the vanquisher of enemies fastnesses, who looked like the Ear-End-Fire, spoke this sentence.

74, 75. raamaH = delighter of world; shriimaan = illustrious one; para puram jayaH = others [enemy's,] cities [fastnesses,] vanquisher of; raamaH = Rama; [iti uktvaa = thus, on saying]; lakshmaNaat kaarmukam aadaaya = from Lakshmana, bow, on grabbing; niSpiiDya = gripping tightly; sam diiptam = verily, dazzling; ghoram = deadly; ashii viSa upamam = serpent, poisonous, similar to; sharam aadaaya = arrow, unholstering; samdadhe dhanuSi = readied, in bow; atha = then; yuga anta agniH iva = era, end, fire, like; kruddhaH = wrathfully; idam vacanam abraviit = this, sentence, spoke.

3.64.76

यथा जरा यथा मृत्युः यथा कालो यथा विधिः |
नित्यम् न प्रतिहन्यन्ते सर्व भूतेषु लक्ष्मण |
तथा अहम् क्रोध संयुक्तो न निवार्यो अस्मि असंशयम् ॥

"As to how all the created beings cannot counteract the ageing, dying, fate and the Time at anytime, likewise I too am non-countervailed, when I am coalesced with fury, no doubt about it..."

lakSmaNa = oh, Lakshmana; sarva bhuuteSu = among all, [created] beings; yathaa jaraa = how, ageing; yathaa mR^ityuH = how, dying; yathaa kaalaH = how, time; yathaa vidhiH = how, fate; nityam na prati hanyante = always [at anytime,] not, counter, attacked [counteravailed]; tathaa = likewise; krodha samyuktaH aham = fury, coalesced with, I am; na nivaaryaH asmi = not, stoppable [non-countervailed,] I am; a samshayam = doubtlessly.

Time is the all-transcending factor and none can countervail it. anena mR^ityu jara aadayoH ashakya pratiikaaraa iti suucitam | tathaa ca droNa parvaaNi - na hi eSha brahma caryeNa na veda adhyayanena ca | na kriyaabhiH na ca astreNa mR^ityoH kashcin nivartayate | kruura sarva vinaashaaya kaalo asau na ati vartate | mahaa bhaarata - dk

3.64.77

पुरा इव मे चारु दतीम् अनिन्दिताम्
दिशन्ति सीताम् यदि न अद्य मैथिलीम् |
सदेव गन्धर्व मनुष्य पन्नगम्
जगत् स शैलम् परिवर्तयामि अहम् ॥

"If that princess of Mithila, who has suavely and toothy smiles and who causes irreproachability to my character if only I can have a glimpse of her, is not returned to me in fine fettle as she was when she was with me, then I will countermove whole of this universe together with its gods, immortals, humans, florae and faunas, mountains and waters... and whatnot...

caaru datiim = suavely, teethed [smiles that sparkle her suavely teeth, occasionally]; a ninditaam = [one who will] not, [cause any] reproach - she who will not cause any reproach on my character like the burner of universe, killer of birds and animals etc., - if only I can glimpse her; maithiliim siitaam = [princes of] Mithila, Seetha is; puraa iva = previously, as [she was in fine fettle]; adya = now; me = to me; na dishanti yadi = not, going to show [give,] if; aham = I will; sa deva gandharva manuSya pannagam = with, gods, gandharva-s [immortals,] humans, reptiles [faunas]; sa shailam = with, mountains [and waters]; jagat = universe; pari vartayaami = counter move.

ठे इरेफ़ुल् लमेन्ततिओन् ओफ़् ऱम

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चतुः षष्टितमः सर्गः

3.65.1

तप्यमानम् तथा रामम् सीता हरण कर्शितम् |
लोकानाम् अभवे युक्तम् सांवर्तकम् इव अनलम् ॥वीक्षमाणम् धनुः सज्यम् निःश्वसंतम् पुनः पुनः |
दग्धु कामम् जगत् सर्वम् युग अन्ते च यथा हरम् ॥अदृष्ट पूर्वम् संक्रुद्धम् दृष्ट्वा रामम् स लक्ष्मणः |
अब्रवीत् प्रांजलिः वाक्यम् मुखेन परिशुष्यता ॥

Lakshmana on seeing Rama who is searing and careworn owing to the abduction of Seetha, blazing like the doomsday inferno, twinned with the notion of rendering the worlds into nonentity, kenning at his stringed bow, keen to blaze away entire universe, suspiring again and again, and who is alike Rudra at the end of era, and whose highly infuriated persona Lakshmana has not seen previously, became pale-faced and spoke to Rama with folded palms.

tathaa = then; tapyamaanam = one who is searing [by his anguish]; raamam = one who delights world; siitaa haraNa karshitam = Seetha's, by abduction, careworn; saamvartakam = that which is related to the doomsday; analam iva = inferno, alike; lokaanaam a bhave yuktam = for [rendering] worlds, in non, being [destruction,] twinned with [the notion of]; sa jyam = with, bowstring - stringed to bow; dhanuH = at bow; viikSamaaNam = one who is seeing - concentrating on, kenning; punaH punaH niHshvasantam = again, again, one who is suspiring; yuga ante haram yathaa = at era, end, [seeing at] God Hara [Rudra,] as with; sarvam jagat dagdhu kaamam = entire, universe, to blaze away at, one who is wishing to - Rama; a dR^iSTa puurvam = un, seen, earlier - unseen is such a wrathful mien; sankruddham = highly infuriated one; raamam = at such Rama; dR^iSTvaa = having seen; saH lakSmaNaH = he that, Lakshmana; praanjaliH = with adjoined palms; mukhena parishuSyataa = by face, dried up [pale-facedly]; vaakyam abraviit = sentence, said [to Rama.]

3.65.4

पुरा भूत्वा मृदुः दांतः सर्व भूत हिते रतः |
न क्रोध वशम् आपन्नः प्रकृतिम् हातुम् अर्हसि ॥

"Previously, you were self-collected and self-controlled and delighted in the wellbeing of all the beings. But presently, slipping into fury you are discarding your own disposition, which is unapt of you...

puraa = previously; mR^iduH = [you are] soft - self-collected; daantaH = self-controlled; sarva bhuuta hite rataH = all, beings, wellbeing, delighted in; bhuutvaa = you were; krodha vasham aapannaH = in fury's, control, slipped into [presently]; prakR^itim haatum na arhasi = [your own] disposition, to discard, not, apt of you.

3.65.5

चन्द्रे लक्ष्मीः प्रभा सूर्ये गतिः वायौ भुवि क्षमा |
एतत् च नियतम् सर्वम् त्वयि च अनुत्तमम् यशः ॥

"Grandeur in moon, splendour in sun, motion in wind, and composure in earth are perpetual and all this perpetuity is available in you, besides an unexcelled honour...

candre lakSmiiH = in moon, grandeur; suurye prabhaa = in sun, splendour; vaayau gatiH = in wind, motion; bhuvi kSamaa = in earth, composure; niyatam = perpetual; etat ca = this [perpetuity,] also; sarvam = all; tvayi = in you [available]; ca an uttamam yashaH = besides, unexcelled, honour.

3.65.6

एकस्य न अपराधेन लोकान् हन्तुम् त्वम् अर्हसि |
न तु जानामि कस्य अयम् भग्नः सांग्रामिको रथः ॥केन वा कस्य वा हेतोः स आयुधः स परिच्छदः |

"It will be unapt of you to vandalise worlds for a single-soul's felony. It is unclear as to whose combat-chariot is this, or by whom, or by what reason it is shattered with its weaponry and paraphernalia... [3-65-6, 7a]

6, 7a. ekasya aparaadhena = of single soul's, by felony; lokaan hantum = worlds, to vandalise; tvam = you are; na arhasi = not, apt of you; sa aayudhaH = with, weaponry; sa paricChadaH = with, paraphernalia; ayam saangraamikaH rathaH = this, one used in war /combatant's, chariot; kasya = whose is; kena vaa = by whom, or; kasya vaa hetoH = by which, or, reason; bhagnaH = shattered; na jaanaami = not, but, I know - we do not know.

3.65.7

खुर नेमि क्षतः च अयम् सिक्तो रुधिर बिन्दुभिः ॥देशो निवृत्त संग्रामः सु घोरः पार्थिव आत्मज |

"This has become a very ghastly place since it is grooved by the hooves of ungulates and by the felloies of chariot-wheels, and it is wetted with drops of blood, oh, prince, thereby a combat is fought and stalled at this place... [3-65-7b, 8a]

7b, 8a. paarthiva aatmaja = oh, king's, son - oh, prince; khura = hooves; nemi = outer circle of horseshoes - like felloies; kSataH = grooved; rudhira bindubhiH siktaH = with blood, drops, wetted with; su ghoraH = very, ghastly; ayam deshaH = this, place is; nivR^itta sangraamaH = fought and stalled, combat.

3.65.8

एकस्य तु विमर्दो अयम् न द्वयोः वदताम् वर ॥न हि वृत्तम् हि पश्यामि बलस्य महतः पदम् |

"This is just a solo-combatant's combat but not among duo, oh, best articulator one among best articulators, I indeed observe that no huge army is eventuated here, nor its stamp... [3-65-8b, 9a]

8b, 9a. vadataam vara = oh, among articulators, the best; ayam = this [combat is]; ekasya vimardaH = of a single [combatant's,] combat; dvayoH na = among two; mahataH balasya vR^ittam = huge, by army, eventuated; padam = stamps, footptints; na hi pashyaami = not, indeed, I observe.

3.65.9

न एकस्य तु कृते लोकान् विनाशयितुम् अर्हसि ॥युक्त दण्डा हि मृदवः प्रशान्ता वसुधा अधिपाः |

"It will be inapt of you to wish for wrecking a havoc upon all worlds for an individual's wrongdoing. Why because, the good-hearted, good-natured kings are they who impose tenable punishment... [3-65-9b, 10a]

9b, 10a. ekasya kR^ite = by an individual, done - perpetuated wrongdoing; lokaan vinaashayitum na arhasi = all worlds, wish to wreck havoc upon, not, apt of you; hi = why because; vasudhaa adhipaaH = earth's, lords [kings are]; yukta daNDaa = tenable, imposers of punishment; mR^idavaH = good-hearted ones; prashaantaa = good-natured ones.

3.65.10

सदा त्वम् सर्व भूतानाम् शरण्यः परमा गतिः ॥को नु दार प्रणाशम् ते साधु मन्येत राघव |

"You are always the shelterer for all beings, for you're above all the good-natured and good-hearted ordinary kings, and who can really deem the ravagement of you wife as an act of grace... [3-65-10b, 11a]

10b, 11a. tvam sarva bhuutaanaam = you are, for all, beings; sadaa sharaNyaH = always, a shelterer; paramaa gatiH = ultimate, recourse; raaghava = oh, Raghava; te daara praNaasham = your, wife's, ravagement; kaH nu = who, really; saadhu manyeta = appreciable [act of grace,] they deem.

3.65.11

सरितः सागराः शैला देव गन्धर्व दानवाः ॥न अलम् ते विप्रियम् कर्तुम् दीक्षितस्य इव साधवः |

"As no altruist can evoke indignation in a hallowed person who is performing Vedic-ritual, honestly, these rivers, oceans, mountains, gods, celestials, and cacodemons too cannot evoke indignation in you, because they are always gentle to you... isn't so... [3-65-10b, 11a]

10b, 11a saritaH saagaraaH shailaa deva gandharva daanavaaH = rivers, oceans, mountains, gods, celestials, cacodemons; te = to you; saadhavaH = gentle people [altruists]; diikSitasya iva = to one who took a vow to conduct a Vedic-ritual [hallowed person,] as with such a hallowed person; vi priyam = without, pleasance [unpleasant, evoke indignation]; kartum = to do; na alam = not, easily - honestly they cannot do so.

3.65.12

येन राजन् हृता सीता तम् अन्वेषितुम् अर्हसि ॥मद् द्वितीयो धनुष् पाणिः सहायैः परम ऋषिभिः |

"Oh, king, it will be apt of you to wield your bow and search for him who abducted Seetha, along with me as your squire and standby, and with the help of sublime sages available in this forest... [3-65-12b, 13a]

12b, 13a. raajan = oh, king; dhanuS paaNiH = bow, in hand [you wielding your bow]; mat dvitiiyaH = with me, as second [as standby, me as your squire]; sahaayaiH parama R^iSibhiH = as helping hands, with sublime, sages; siitaa yena hR^itaa = Seetha is, by whom, abducted; tam = him [who abducted Seetha]; anveSitum arhasi = to search, apt of you.

3.65.13

समुद्रम् च विचेष्यामः पर्वतान् च वनानि च ॥गुहाः च विविधा घोरा पद्मिन्यो विविधाः थथा |

"Let us search the oceans, rivers and forests, and even divers dreadful caves and different lotus-lakes... [3-65-13b, 14a]

13b, 14a. samudram ca parvataan ca vanaani ca = ocean, also, mountains, also, forests, also; vividhaa ghoraaH guhaaH ca = divers, dreadful, caves, also; thathaa vividhaaH padminyaH = likewise, different, lotus-lakes; viceSyaamaH = let us search.

3.65.14

देव गन्धर्व लोकान् च विचेष्यामः समाहिताः ॥यावत् न अधिगमिष्यामः तव भार्या अपहारिणम् |

"Let us intently search the worlds of gods and celestials as long as the abductor of your wife is unapprehended... [3-65-14b, 15a]

14b, 15a. samaahitaaH = intently; tava bhaaryaa apa haariNam = your, wife, for abductor; yaavat na adhigamiSyaamaH = as long as, not, accessible [apprehended]; so long; deva gandharva lokaan ca = gods, celestial, worlds of; viceSyaamaH = let us search.

3.65.15

न चेत् साम्ना प्रदास्यन्ति पत्नीम् ते त्रिदश ईश्वराः |
कोसल इन्द्र ततः पश्चात् प्राप्त कालम् करिष्यसि ॥

"Oh, Lord of Kosala kingdom, if the heavenly lords are not going bestow your wife propitiously, rather after our humanly effort, then you may do whatever you want, seasonably... [3-65-15b, c]

15b, c. kosala indra = oh, Kosala kingdom's, lord of; tridasha iishvaraaH = heavenly, lords; te patniim = your, wife; saamnaa = propitiously; na pradaasyanti cet = not, going to bestow, if; tataH pashcaat = there, after; praapta kaalam = chanced, time [seasonably]; kariSyasi = you may do.

3.65.16

शीलेन साम्ना विनयेन सीताम्
नयेन न प्राप्स्यसि चेत् नरेन्द्र |
ततः समुत्सादय हेम पुंखैः
महेन्द्र वज्र प्रतिमैः शर ओघैः ॥

"If, oh, king, you with your traits of sincerity, solidarity, simplicity, and scrupulosity are not going to get back Seetha, then you may you may put whole of the universe to turmoil with the torrents of your arrows which have swift egress as they are with golden-handles which are stuffed with eagle feathers, and which mirror up the Thunderbolts of Mahendra in their trajectories..." Thus Lakshmana appealed to ireful Rama.

narendra = oh, king; shiilena = with your traits of good conduct [sincerity]; saamnaa = placating enemies and making friendship [solidarity]; vinayena = humbleness in your behaviour [simplicity]; nayena = gaining in scrupulous way [scrupulosity]; siitaam na praapsyasi cet = Seetha, not, you redeem, if; tataH = then; hema punkhaiH = with golden, the arrow-handles where eagle feathers are stuffed - thereby which have swift egress; mahendra = mahendra' vajra pratimaiH = Indra's, Thunderbolt, which mirrors up; shara oghaiH = arrows, by torrents of; sam ut saadaya = completely, up, heave - put whole of universe to turmoil.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे पंच षष्टितमः सर्गः

4.66.1

तम् तथा शोक संतप्तम् विलपंतम् अनाथवत् |
मोहेन महता आविष्टम् परिद्यूनम् अचेतनम् ॥ततः सौमित्रिः आश्वास्य मुहूर्तात् इव लक्ष्मणः |
रामम् संबोधयामास चरणौ च अभिपीडयन् ॥

While Rama is bewailing like a forlorn as his anguish is scorching him, rendered impoverished with an inanimate heart as a high passion possessed him, Lakshmana, the son of Sumitra, suppliantly gripped his feet and started to address him.

1, 2. tataH = then; saumitriH = Sumitra's son; lakSmaNaH = Lakshmana; tathaa = thus; shoka santaptam = by anguish, scorched; mahataa mohena aaviSTam = by high, passion, possessed by; anaathavat vilapantam = like a forlorn one, who is bewailing; paridyuunam = impoverished; a cetanam = not, animated at heart; tam raamam = him, Rama; muhuurtaat iva aashvaasya = for a moment, to say, having consoled; caraNau abhipiiDayan = feet, gripping tightly [in supplication]; sambodhayaamaasa = started to address.

4.66.3

महता तपसा राम महता च अपि कर्मणा |
राज्ञा दशरथेन असि लब्धो अमृतम् इव अमरैः ॥

"Oh, Rama, as gods have reaped ambrosia after a prolonged churning of Milky Ocean, you are a reap of King Dasharatha's superlative ascesis and even by his superior acts...

raama = oh, Rama; raaGYaa dasharathena = by king, Dasharatha; mahataa tapasaa = by superlative, ascesis; mahataa ca api karmaNaa = by superior, also, even, acts; amaraiH amR^itam iva = by gods, ambrosia, as with; labdhaH asi = reaped, you are.

The comparison of Rama to ambrosia is noteworthy. Ambrosia is not self-useful but it is manifoldly useful to every other being. If Rama is useful to all created, animate, or inanimate beings, inclusive of gods, and the thought of that prime mover to destruct what it is moving, is self-contradictory. Next, the prime object of ambrosia is to enliven but not to eradicate, thus that thought itself is self-contemptuous. Next, the very same demons turned destructive from day one, and now if Rama destructs everything, it tantamount to brand Rama to have taken sides with demons. This is again a self-critical phenomenon of his incarnation. And so on...

4.66.4

तव चैव गुणैः बद्धः त्वत् वियोगात् महिपतिः |
राजा देवत्वम् आपन्नो भरतस्य यथा श्रुतम् ॥

"Our father was an enlivener of all the subjects and that king was beholden only to your rosy endowments, but he obtained godhood by your separation... this is what we heard from Bharata...

bharatasya = of [from] Bharata; yathaa shrutam = as to how, heard; mahi patiH = kingdom, husbander of [an enlivener of his subjects, our father Dasharatha]; raajaa = king - Dasharatha; tava guNaiH baddhaH = by your, [rosy] endowments, fastened [beholden to]; tvat viyogaat = by your, separation; devatvam aapannaH = godhood, he obtained.

Annex: 'You know that our father fought demons on behalf of gods and was an ablest and an impeccable ruler... and you said that our father might deride you in saying: 'you are a wilful disobedient, despicable and even that way a dishonest one, such as you are, fie on you...' [as at 3-61-8b, 9a,] but when you resort to undertake still deplorable devastation of worlds, than that of demons, what will he say of you...

4.66.5

यदि दुःखम् इदम् प्राप्तम् काकुत्स्थ न सहिष्यसे |
प्राकृतः च अल्प सत्त्वः च इतरः कः सहिष्यति ॥

"If you are unable to withstand this anguish chanced on you, oh, Kakutstha, then how a simpleton and whose boldness is meagre can withstand it...

kaakutstha = oh, Kakutstha; praaptam idam duHkham = chanced, this, aguish; na sahiSyase yadi = not, able to withstand, if; praakR^itaH = a simpleton; alpa sattvaH = one with meagre, boldness; itaraH kaH sahiSyati = other man, who, withstands.

Annex: 'Kakutstha-s are the pure beings shuddha sattva, and you are still purer, because of the speciality of your birth through some divine dessert given by some yaGYa puruSa, a Ritual Deity, therefore you should have some divine endowments, if not all, and why do you compare yourself to a commoner and bewail like this, instead of making humanly efforts... and if a person of your stature sits bewailing and moaning, whereto a commoner has to go in a similar situation...

4.66.6

आश्वसिहि नरश्रेष्ठ प्राणिनः कस्य न आपद |
संस्पृशन्ति अग्निवत् राजन् क्षणेन व्यपयान्ति च ॥

"Oh, first and foremost man, tell me who is uncaught by mischance, which mischance will be catchy like fire-catch, and oh, king, even that, that lets up momently...

narashreSTha = oh, best one among men [first and foremost man]; praaNinaH = for living beings; kasya na aapada samspR^ishanti = who is, not, mischance, touches [catches, uncaught]; agnivat kshaNena vyapayaanti = fire [-catch,] like, momently, takes away [lets up]; raajan = oh, king; aashvasihi = tell me.

Annex: 'I am not imparting any maiden version of Bhagavad Gita to you in saying that gataasuuna agataa suunau na anushocanti panNDitaaH; maatraa sparshaH tu kaunteya shiita uSNam sukha duHkhadaa... Gita 2-11, 13; 'This that irks- / Thy sense-life, thrilling to the elements- / Bringing thee heat and cold, sorrows and joys, / 'Tis brief and mutable!' but we are in an era of action, let us undertake some action, rather than bewailing... all this is but brief and mutable...' but think yourself, what to do next, in a human way...'

4.66.7

दुःखितो हि भवान् लोकान् तेजसा यदि धक्ष्यते |
आर्ताः प्रजा नर व्याघ्र क्व नु यास्यन्ति निर्वृतिम् ॥

"If you are going to blaze away worlds with your radiance in your ruefulness, to where the ordinary people in rue shall go for solace, really...

nara vyaaghra = man, the tiger; duHkhitaH = ruefully; bhavaan = you; tejasaa lokaan dhakSyate yadi = by your radiance, worlds, you blaze away, if; aartaaH prajaa = rueful, people; nirvR^itim = for solace; kva yaasyanti nu = where, they go, really.

Annex: 'A farmer fences his farm to not to allow stray cattle to graze the crop... you are an implicit farmer of this universe and you alone fenced this universe with their respective protective areas or spheres, say stratosphere, troposphere and suchlike... thus you have come here explicitly as a fence to this world, and when the fence alone is trampling the crop of the rightness, who else will come to the rescue of that forlorn elements of crop, called the inmates of worlds...'

4.66.8

लोक स्वभाव एव एष ययातिः नहुष आत्मजः |
गतः शक्रेण सालोक्यम् अनयः तम् समस्पृशत् ॥

"World's disposition is this way only, even if Nahusha, the son Yayaati, has become an egalitarian with Indra, writhe touched him off...

eSa loka svabhaavaH eva = this is, world's, disposition, only; nahuSa aatmajaH yayaatiH = Nahusha's, son, Yayaati; shakreNa saalokyam gataH = with Indra, egalitarian. on becoming; anayaH tam samaspR^ishat = writhe, him, touched off

Yayaati attains heaven after performing many Vedic-rituals. But when Indra asked Yayaati 'who is the best personality in your kingdom?' Yayaati, as a straightforward person replied 'I am the best in my kingdom...' Then Indra said 'Self-eulogisers have no place in heaven, hence you return to mortal worlds...' thus Yayaati met with a mischance. Instead of telling as Yayaati, he is said to be the 'son of Nahusha' which expression suggests disobedience. Once Nahusha made the Seven Sages, the stars in Ursa Major, as the bearers of his palanquin and hastened them saying sarpa, sarpa... where that word means 'move fast, move fast...' besides its general meaning 'serpent...' Then Sage Agastya curses Nahusha, 'be like that...' i.e., 'become a serpent...' taking the general meaning of that word. Then Nahusha, though a renowned personality, for he is accursed he had to fall supine as a big serpent. So Lakshmana is obliquely suggesting Rama, 'you may be a god supreme... but it is in your realm... not on earth... on earth you have to behave like an earthling... wrecking the system from within is meaningless... have some obedience to the set order...'

4.66.9

महाऋषि यः वसिष्ठः तु यः पितुः नः पुरोहितः |
अह्ना पुत्र शतम् जज्ञे तथैव अस्य पुनर् हतम् ॥

"Which great sage Vashishta is there, who is also the priest of our father, he parented a hundred sons in one day and like that they are all eliminated in one day by Vishvamitra, for which Vashishta also lamented, but not for a long...

mahaaR^iSiH = great sage; yaH vasiSThaH = which, Vashishta is there; [yaH = who is]; naH pituH purohitaH = to our, father, he is a priest; asya = to him; ahnaa = in one day; putra shatam jaGYe = sons, hundred, parented; punaH = again; tathaiva = like that; hatam = they are eliminated.

Annex: 'world's disposition is such, a hundred living beings may take birth on one day and even die in hundreds, or thousands in one day... birth entails death... you ordained it to be so, but when the problem has come right under your seat, you go on bewailing without undertaking humanly effort... is this befitting...'

4.66.10

या च इयम् जगतो माता सर्व लोक नमस्कृता |
अस्याः च चलनम् भूमेः दृश्यते कोसलेश्वर ॥

"This Mother Earth who is the mother of worlds and venerated by all animate and inanimate, or even celestial beings, oh, king of Kosala kingdom, even she undergoes tremors and earthquakes...

kosala iishvara = Kosala kingdom, oh, king of; jagataH maataa = worlds, mother; sarva loka namaskR^itaa = by all, [beings in the] world, one who is venerated; yaa iyam = she who is, this one - this Earth is there; asyaaH bhuumeH calanam = her, to this earth, movement [undergoes earth tremors]; dR^ishyate = is evident.

Mother earth is not only held as a mother of living beings on her surface, but even Moon, Mars etc., planets are said to have emerged from her, and she is lone female in planetary system capable enough to produce offspring, and hence she is regarded as the wife of Vishnu, and hence Vishnu has to incarnate Himself on her periodically, to ease her of her problems. As such 'your weeping for your loss is subjective, while putting your other wife, namely bhuu devi, Mother Earth, to suffering by earthquakes, storms, whirlwinds, twisters, and what not... is it appropriate of you to make her suffer periodically, while you say that your one-time-suffering such as this one is nonpareil... or what... world's disposition is as such... not even you can change it, lest it boomerangs...'

4.66.11

यौ धर्मौ जगताम् नेत्रे यत्र सर्वम् प्रतिष्ठितम् |
आदित्य चन्द्रौ ग्रहणम् अभ्युपेतौ महाबलौ ॥

"Which duteous pair is the pair of eyes of the world in whom all the systems of world are peremptory, though that pair of Sun and Moon are doughtily influential in this solar system, eclipse draws nigh of them...

yau = which pair; dharmau = duteous; jagataam netre = for world, eyes; yatra sarvam pratiSThitam = wherein [in whom,] all [system of world,] is established [peremptory]; mahaabalau = highly, influential; aaditya candrau = Sun, Moon; grahaNam abhyupetau [iva] = eclipse, draw nigh, [as though.]

Annex: 'for a while you stop thinking that you as Vishnu are reclining on me, aadi sheeSha the Divine-Thousand-hooded-serpent-recline-bed of Vishnu in vaikuNTha, yon the dwaadasha aadtya-s, 'Eleven Suns' and numerous Moons of this Universes... you are now right under the nose of this solar system, and on earth... and in this solar system there is none supreme than this mighty sun, and mellowly moon, a pair of eyes of this system, where one opens one's eye by day and the other closes that eye with his cooling effect by night... and it is also said in Veda-s: aadityaat jaayate vR^iShTiH - vR^iShTiH tato annam abhijaayate - candramasau oShadhi vanaspatau 'Sun causes rains, rains cause food, Moon causes herbs and plants of condiments...' and even they, they are eclipsed occasionally, for they are around the mortal world... and what if, your anguish eclipses you, temporarily...'

4.66.12

सुमहान्ति अपि भूतानि देवाः च पुरुष ऋषभ |
न दैवस्य प्रमुंचन्ति सर्व भूतानि देहिनः ॥

"Even very great incorporates like earth and suchlike planets, oh, bullish man, or even the gods, or even all corporeal beings, cannot get release from the predestine of Supreme Being...

puruSa R^iSabha = oh, bullish man; su mahaanti bhuutaani = very, great, beings [incorporates like earth and suchlike planets]; devaaH ca = gods, also; sarva bhuutaani = all, beings; dehinaH = corporeal beings; daivasya = from the Supreme Being's [predestine]; na = not; pramuncanti = unloosened.

This verse is held as an interpolate or the problem with copyists, by the use of the word bhuutaani twice, and even the last compound is said to be self-contradictory sarva bhuutaani dehinaH or sarva bhuutaadi dehinaH Hence it is up to the grammarians to decide. Some mms use vedaaH for devaaH in first foot, thus 'even all Veda-s put together cannot transcend the Absolute...'

4.66.13

शक्र आदिषु अपि देवेषु वर्तमानौ नय अनयौ |
श्रूयेते नर शार्दूल न त्वम् व्यथितुम् अर्हसि ॥

"Oh, tigerly-man, we hear that whether gods like Indra et al., are ethical and/or unethical, yet they too have the resultant agonies and ecstasies... hence, it is inapt of you to fret thyself...

nara shaarduula = oh, man, tigerly; shakra aadiSu deveSu api = Indra, et al., for gods, even; naya anayau = in ethical, unethical [course, their resultant agonies and ecstasies]; vartamaanau = as functional; shruuyete = we hear so; tvam vyathitum na arhasi = you, to anguish, not, apt of you.

The last compound in second foot na tvam vyathitum arhasi is the 'theme instruction' in Gita na tvam shocitum arhasi which again appears in the next verse. This has a near psalm in The Bible: 'Fret not thyself because of the ungodly...' Psalm 37, v 1.

4.66.14

हृतायाम् अपि वैदेह्याम् नष्टायाम् अपि राघव |
शोचितुम् न अर्हसे वीर यथा अन्यः प्राकृतः तथा ॥

"Whether Vaidehi is stolen or slain, oh, brave one, it will be inapt of you sadden like this as with any other commoner without tracking her whereabouts...

viira = oh, brave one; Raaghava = oh, Raghava; vaidehyaam = Vaidehi is; hR^itaayaam api = stolen, whether; naSTaayaam api = slain, whether; praakR^itaH anyaH yathaa = primitive [commoner,] other person, as with; tathaa = that way; shocitum na arhase = to sadden, not, apt of you.

4.66.15

त्वत् विधा नहि शोचन्ति सततम् सर्व दर्शिनः |
सुमहत्सु अपि कृच्छ्रेषु राम अनिर्विण्ण दर्शनाः ॥

"Persons of your like who are always equable in their outlook, oh, Rama, they will remain non-dispirited even if they are undergoing desperate straits, and they will not just sadden like this...

raama = oh, Rama; sarva [or, satatam sama ] darshinaH = [always,] all, [equably,] seers [always equable in their outlook]; a nir viNNa darshanaaH = non, without, spirit, [non-dispirited,] seers; tvat vidhaa = your, like; su mahatsu api = in very, high [highly desperate straits,] even; kR^icChreSu = in straits; na shocanti hi = will not, sadden - non-dispirited, indeed.

4.66.16

तत्त्वतो हि नरश्रेष्ठ बुद्ध्या समनुचिंतय |
बुद्ध्या युक्ता महाप्राज्ञा विजानन्ति शुभ अशुभे ॥

"Oh, foremost man among men, you ratiocinate in subtle pursuit, objectively and brainily, and great brains will comprehend good and bad in subtlety with their braininess...

narashreSTha = oh, foremost among men; tattvataH = objectively; buddhyaa sam anu cintaya = brainily, well [in subtlety,] pursuit, think [ratiocinate]; mahaa praaGYaa = great, brains; buddhyaa yuktaa = with brain, having [with braininess]; shubha = auspicious [good]; a shubhe = not, auspicious [bad]; vi jaananti = they clearly, comprehend; hi = indeed.

4.66.17

अदृष्ट गुण दोषाणाम् अधृवाणाम् च कर्मणाम् |
न अंतरेण क्रियाम् तेषाम् फलम् इष्टम् च वर्तते ॥

"Indiscernible are the rights and wrongs of actions, and indefinite are the cherished fruits of those actions, and without performing any action, fruits also will be nonexistent... [4-66-17] "The great brains with their braininess are clearly comprehending the indiscernible, indefinite or infirm rights and wrongs of their actions, thus they translate their thinking into action... and thus they are undertaking humanly possible action... but not sitting back, unlike you... Oh, brave one, to those that are interested in endeavours, whether or not they are uninterested in the results of their actions, either rights or wrongs, but even to them cherished fruits does not occur, effortlessly...

a dR^iSTa = not, seen [indiscernible]; guNa doSaaNaam = rights, wrongs; a dhR^ivaaNaam ca = not, definite [indefinite,] also [a dhR^itaanaam = not, firm - infirm]; teSaam karmaNaam = those, of actions; iSTam phalam ca = cherished, fruits; kriyaam antareNa = action, without [performing any action]; [phalam ca = fruits, also]; na vartate = not, will be in existence [nonexistent.]

Vividly: We cannot discern the rights or wrongs of any action we perform now in this lifetime, nor we can recollect the actions done us in earlier births, to asses their rights or wrongs. And they are indefinite and infirm, because any action we perform it ceases to exist on its competition. And if we have not performed such an action in last birth, conducive to yield good result in this birth, its fruition is nonexistent. Thereby we may perhaps muse over our actions basing on the results occurring now. In any case, nonexistent is the fruits of action, may it be right or wrong, if there is inaction. This is according to Govindaraja. He uses word a dhR^itaanaam 'infirm' for a dhR^ivaaNaam 'indefinite' and Tilaka uses word ca vartate 'also, happens' for pravartate 'will be in existence' and in either way the meaning is the same. anena praaptam sukham duHkham vaa puurva karma adhiinam iti uktam - tathaa ca bhaarate - aaraNyake - yaani praapnoti puruShaH tat phalam puurva karmaaNaam | dhaataa api hi sva karmaiva taiH taiH hetubhiH iishvaraH || dk

Another way of declining the meaning is by ellipting the words from previous verse buddhyaa yuktaa 'with braininess' as below:

There is another shade to this verse with some altered verbiage as below:

And the commentaries go on expanding these tenets, till this chapter vies with Bhagavad Gita.

4.66.18

माम् एवम् हि पुरा वीर त्वम् एव बहुशो उक्तवान् |
अनुशिष्यात् हि को नु त्वाम् अपि साक्षात् बृहस्पतिः ॥

"Oh valiant one, indeed you alone have said this way to me previously and repeatedly, who really can profess you even he were to be professedly the Jupiter...

viira = oh, valiant one; puraa tvam eva = previously, you, alone; maam evam = me, this way; bahushaH uktavaan [anvashaH] hi = repeatedly, you have said [you instructed me,] indeed; saakSaat bR^ihaspatiH api = actually [professedly,] he were to be Jupiter, even [if]; kaH nu = who, really; tvaam anushiSyaat hi = to you, can profess, indeed.

4.66.19

बुद्धिः च ते महाप्राज्ञ देवैः अपि दुर्अन्वया |
शोकेन अभिप्रसुप्तम् ते ज्ञानम् सम्बोधयामि अहम् ॥

"Oh, great discerner, your thinking process is non-explicatory even to gods, but now that thinking process is obliquely and utterly slumberous owing to your sadness, hence I am addressing your percipience and this is no schoolteaching...

mahaapraaGYa = oh, great discerner; te buddhiH = your, thinking process; devaiH api dur anvayaa = by gods, even, impossible, to explicate [non-explicatory]; shokena abhi pra suptam = by sadness, obliquely, utterly, slumberous; te GYaanam = your, to percipience; aham sambodhayaami = I am, addressing.

4.66.20

दिव्यम् च मानुषम् च एवम् आत्मनः च पराक्रमम् |
इक्ष्वाकु वृषभ अवेक्ष्य यतस्व द्विषताम् वधे ॥

"Oh, foremost one among Ikshvaku, oh, Rama, contemplate the divineness of those immortals and their pure being in maintaining world order, also consider the humanness of these mortals and their helpless susceptibility to pain, also count on your own valour that which can annihilate the whole of anything... and then come to conclusion whether or not to annihilate everything... but, before that try hard to eliminate the abuser, lest he may abuse many others...

kSvaaku vR^iSabha = oh, Ikshvaku's, foremost among; avekSya = contemplate / consider / count; divyam ca maanuSam ca = divineness, also, humanness, also; evam = that way; aatmanaH ca paraakramam = your own, valour; yatasva dviSataam vadhe = try hard, in abser's, elimination.

ओर्

"Oh, best one among Ikshvaku-s, oh, Rama, contemplate the divine valour you have derived, also consider the human valour you have inherited, also count on your own innate valour... hence, try hard to eliminate the abuser...

The second meaning is when 'valour' is taken as main principle. This verse has another shade if the compound in first foot is read as, according to some other ancient mms: divyam ca maanuSam ca astram aatmanaH ca paraakramam | where the word aatmanaH is replaced with astram and then the meaning is 'you have missiles unknown to humans and you also have missiles unknown even to gods, by the courtesy of Vishvamitra and Agastya, and you have your own valour, then try hard for the abuser...'

4.66.21

किम् ते सर्व विनाशेन कृतेन पुरुष ऋषभ |
तम् एव तु रिपुम् पापम् विज्ञाय उद्धर्तुम् अर्हसि ॥

"Oh, best one among men, what is it you gain on performing a complete annihilation owing to a single soul's malefaction, hence, mark him... that malefactor and a malevolent of yours, and it will be apt of you to uproot him... him alone...

puruSa R^iSabha = oh, man, the best; kR^itena sarva vinaashena = by performing, complete, annihilation; te kim = to you, what - what is the use; tam = him; paapam = malevolent; ripum eva = malefactor, alone; viGYaaya = on knowing - on finding out; ut dhartum arhasi = to up, root, apt of you.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे षट्स् षष्टितमः सर्गः

3.67.1

पूर्वजो अपि उक्त मात्रः तु लक्ष्मणेन सुभाषितम् |
सार ग्राही महासारम् प्रतिजग्राह राघवः ॥

Even though Rama is elder to Lakshmana he gleaned the ultimate tenor of Lakshmana's words when Lakshmana just said them expediently because Raghava is a best gleaner of the gist of advises.

saara graahii = essence, taker [best gleaner of the gist]; raaghavaH = Raghava; puurva jaH api = earlier, born [elder brother of Lakshmana,] even though; lakSmaNena ukta maatraH tu = by Lakshmana, when he [Rama] is said, just, but; mahaa saaram = ultimate, tenor; su bhaaSitam = well, said [said expediently]; prati jagraaha = in turn, taken [himself gleaned.]

If the advice is with ideation it can be taken form youngsters... yukti yuktam vaco graahyam baalaat api subhaaShitam | tathaa ca - anena baalot iiritam api yuktam vaco graahyam iti uktam - tathaa ca bhaarate udyoge - viduraH - api unmatta pralaapato baalaacca parisarpitaH | sarvataH saaram aadadyaat ashmabhya iva kaancanam || iti - dk 'youngsters advices can be taken like gold from the coals...'

3.67.2

स निगृह्य महाबाहुः प्रवृद्धम् रोषम् आत्मनः |
अवष्टभ्य धनुः चित्रम् रामो लक्ष्मणम् अब्रवीत् ॥

Such as he is that dextrous Rama on controlling his highly heightening fury, propping against his bedazzling bow spoke this to Lakshmana.

saH = such as he is - Rama; mahaabaahuH = dextrous one; raamaH = Rama; pra vR^iddham aatmanaH roSam nigR^ihya = highly heightening, his own, fury, on controlling; citram dhanuH avaSTabhya = bedazzling bow, on that bow, propping against; lakSmaNam abraviit = he, to Lakshmana, said.

3.67.3

किम् करिष्यावहे वत्स क्व वा गच्छाव लक्ष्मण |
केन उपायेन पश्येयम् सीताम् इह विचिन्तय ॥

"What is to be done by us, oh, dear boy... or, whereto we might go, or, by which device Seetha is discernable... Lakshmana, now you think of it, clearly...

vatsa = oh, bear boy; lakSmaNa = Lakshmana; kim kariSyaavahe = what, is to be done by us; kva vaa gacChaava = to where, or, we go; siitaam kena upaayena pashyeyam = Seetha, by which, device, we can see; iha vi cintaya = in this matter, you clearly think.

3.67.4

तम् तथा परिताप आर्तम् लक्ष्मणो रामम् अब्रवीत् |
इदम् एव जनस्थानम् त्वम् अन्वेषितुम् अर्हसि ॥राक्षसैः बहुभिः कीर्णम् नाना द्रुम लता आयुतम् |

To such a Rama who is tormented by anguish, Lakshmana said, "it will be apt of you to search this Janasthaana alone which is rife with many demons, and replete with manifold trees and climber-plants...

4, 5a. tathaa = in that manner; paritaapa aartam = by anguish, tormented; tam raamam = to him, to Rama; lakSmaNaH abraviit = Lakshmana, said; tvam = you; bahubhiH raakSasaiH kiirNam = with many, demons, rife with; naanaa druma lataa aayutam = manifold, trees, climber-plants, replete with; idam janasthaanam eva = this, Janasthaana, alone; anveSitum arhasi = to search, apt of you.

3.67.5

सन्ति इह गिरि दुर्गाणि निर्दराः कंदराणि च ॥गुहाः च विविधा घोरा नाना मृग गण आकुलाः |
आवासाः किन्नराणाम् च गन्धर्व भवनानि च ॥

"Here there are unclimbable mountains, glens and glyphs as well. There are divers and pernicious caverns tumultuous with diverse packs of predators, and here are the mansions of kinnaraa-s and palaces of gandharva-s, as well... [3-67-5b, 6]

5b, 6. iha = at this place; giri durgaaNi = mountains, unclimbable; nirdaraaH = glens; kandaraaNi ca = glyphs, as well; vividhaa = divers; ghoraa = pernicious; naanaa mR^iga gaNa aakulaaH = with diverse, predators, packs, tumultuous with; guhaaH ca = caverns, also; kinnaraaNaam aavaasaaH = kinnaraa-s, mansions; gandharva bhavanaani ca = gandharva-s, palaces, as well; santi = are there.

3.67.7

तानि युक्तो मया सार्धम् समन्वेषितुम् अर्हसि |
त्वत् विधा बुद्धि संपन्ना माहात्मानो नरर्षभ ॥आपत्सु न प्रकंपन्ते वायु वेगैः इव अचलाः |

"It will be apt of you to steadfastly search in them along with me, and oh, best one among men, your sort of literati and clever-souls will be unfluctuating in calamities like the mountains unfluctuating in windstorms..." Lakshmana said so Rama. [3-67-6, 7, 8a]

7, 8a. [tvam = you]; yuktaH = steadfastly; maya saardham = me, along with; taani sam anveSitum arhasi = them, to thoroughly search, apt of you; nararSabha = oh, best one among men; buddhi sampannaaH = cleverness, those possessed with [literati]; tvat vidhaa = your, sort of; maahaa aatmaanaH = clever souls; vaayu vegaiH = by wind, speed [storms]; a calaaH = not, fluctuating ones [i.e., mountains]; iva = as with; aapatsu na pra kampante = in calamities, will not, fluctuate.

3.67.8

इति उक्तः तत् वनम् सर्वम् विचचार स लक्ष्मणः ॥क्रुद्धो रामः शरम् घोरम् संधाय धनुषि क्षुरम् |

When Lakshmana said in this way to that ireful Rama, he roved entire forest along with Lakshmana readying a crescent-shaped razor-sharp deadly arrow on his bow. [3-67-8b, 9a]

8b, 9a. kruddhaH raamaH = ireful, Rama; iti uktaH = thus, when he is said by Lakshmana; sa lakSmaNaH = along with Lakshmana; dhanuSi = in bow; ghoram = a deadly one; kSuram sharam = razor-sharp / crescent shaped, arrow; sandhaaya = on readying; sarvam tat vanam vicacaara = all, that, forest, he roved.

3.67.9

ततः पर्वत कूट आभम् महा भागम् द्विज उत्तमम् ॥ददर्श पतितम् भूमौ क्षतज आर्द्रम् जटायुषम् |

Then Rama beheld Jataayu who is akin to a mountaintop in his gleam, and a best beatific brave bird among all the birds, but bloodstained and buckling on earth. [3-67-9b, 10a]

9b, 10a. tataH = then; parvata kuuTa aabham = mountain, top, in gleam [akin]; mahaa bhaagam = best, beatific; dvija uttamam = [among all] birds, best [brave]; bhuumau patitam = onto earth, fallen; kSataja aardram = blood, wet [bloodstained]; jaTaayuSam = at Jataayu; dadarsha = [Rama] beheld.

3.67.10

तम् दृष्ट्वा गिरि शृंग आभम् रामो लक्ष्मणम् अब्रवीत् ॥अनेन सीता वैदेही भक्षिता न अत्र संशयः |

On beholding him who is like a mountaintop in his gleam, Rama said to Lakshmana, "This one has gluttonised Seetha, the princess from Vaidehi, there is no doubt about it... [3-67-10b, 11a]

10b, 11a. giri shR^inga aabham = mountain, top, in gleam; tam dR^iSTvaa = him, on beholding; raamaH lakSmaNam abraviit = Rama, to Lakshmana, said; anena = by him [by this one]; vaidehii siitaa bhakSitaa = Videha king's daughter, Seetha, is gluttonised; atra samshayaH na = in that matter, doubt, is not there.

3.67.11

गृध्र रूपम् इदम् व्यक्तम् रक्षो भ्रमति काननम् ॥भक्षयित्वा विशालाक्षीम् आस्ते सीताम् यथा सुखम् |
एनम् वधिष्ये दीप्त अग्रैः घोरैः बाणैः अजिह्मगैः ॥

"It is apparent that this demon skulks in the forest in the semblance of an eagle, and having gluttonised that wide-eyed Seetha he is now reposing comfortably. I will eliminate him with deadly arrows, whose arrowheads blaze away and which shoot off straightly..." Thus Rama declared. [3-67-11b, 12]

11b, 12. idam rakSaH = this, demon; gR^idhra ruupam = in eagle's, semblance - assuming; kaananam bhramati = in forest, skulks; vyaktam = apparently; vishaalaakSiim siitaam = wide-eyed, Seetha; bhakSayitvaa = having gluttonised; yathaa sukham = as per, his comfort [comfortably]; aaste = reposing [himself]; diipta agraiH = with blazing, arrowheads; ghoraiH = deadly ones; a jihma gaiH = not, crisscross, going [shoot off straightly]; baaNaiH = with bolts; enam vadhiSye = him, I eliminate.

3.67.13

इति उक्त्वा अभ्यपतत् गृध्रम् सन्धाय धनुषि क्षुरम् |
क्रुद्धो रामः समुद्र अन्ताम् चालयन् इव मेदिनीम् ॥

On saying thus and on readying a crescent-shaped razor-sharp deadly arrow on his bow, that ireful Rama rushed towards the eagle, as though to a-tremble the whole of the earth that which is within the perimeter of oceans.

raamaH = Rama; iti uktvaa = thus, saying; kruddhaH = ireful one; dhanuSi kSuram sandhaaya = on bow, razor-sharp / crescent shaped arrow, on readying; samudra antaam mediniim caalayan iva = ocean, up to perimeter, [whole of the] earth, to a-treble, as though; gR^idhram = to eagle; abhyapatat [abhi aa patat = towards, come, and fallen] = rushed towards.

3.67.14

तम् दीन दीनया वाचा स फेनम् रुधिरम् वमन् |
अभ्यभाषत पक्षी तु रामम् दशरथ आत्मजम् ॥

But that bird spewing up frothy blood pathetically appealed to such an ireful son of Dasharatha, namely Rama, in a pathetic tone.

pakSii tu = bird, on its part; sa phenam rudhiram vaman = with, frothy, blood, spewing up; diina = pathetically; tam dasharatha aatmajam raamam = to him, to Dasharatha's, son, to Rama; diinayaa vaacaa = in a pathetic, tone; abhyabhaaSata = uttered [appealed.]

Jataayu is firstly recollecting his friend Dasharatha on his deathbed, then he recounts this Rama as that Dasharatha's son, and hence, the epithet to Rama is non-non-essential.

3.67.15

याम् ओषधिम् इव आयुष्मन् अन्वेषसि महा वने |
सा देवी मम च प्राणा रावणेन उभयम् हृतम् ॥

"Oh, boy Rama, blest is your eternality, for whom you are searching as with the search of a rejuvenescent herb in the vast of forest, Ravana stole that lady and my lives, too...

aayuSman = oh, boy blest is your eternality - oh, Rama; yam = whom; mahaa vane oSadhim iva anveSasi = in vast, of forest, herb, as with, you are searching; saa devii = she, that lady; mama praaNaa ca = my, lives, too; ubhayam = both; raavaNena hR^itam = by Ravana, stolen.

3.67.16

त्वया विरहिता देवी लक्ष्मणेन च राघव |
ह्रियमाणा मया दृष्टा रावणेन बलीयसा ॥

"I have seen that lady while being stolen by brute-forced Ravana when you and even Lakshmana absented from her...

Raaghava = oh, Raghava; tvayaa = with you; lakSmaNena ca = with Lakshmana, as well; virahitaa = without, absented; devii = lady - Seetha; baliiyasaa raavaNena hriyamaaNaa = by brute-forced, by Ravana, while being stolen; mayaa dR^iSTaa = by me, seen.

3.67.17

सीताम् अभ्यवपन्नो अहम् रावणः च रणे मया |
विध्वंसित रथः च अत्र पातितो धरणी तले ॥

"I outreached to rescue Seetha... and in a combat Ravana is rendered as one with utterly battered chariot... and I felled him and that chariot there... onto earth's surface...

aham = I; siitaam = for Seetha; abhyavapannaH [abhi ava pad = towards, nearly, got at to rescue] = outreached to rescue; raNe = in combat; maya = by me; raavaNaH ca = Ravana, also; vidhvansita rathaH ca = [Ravana is rendered as one with a] utterly, battered, chariot, also; atra dharaNii tale paatitaH = there, on earth's, surface, felled [him and that chariot.]

Some mms use Chatram 'parasol...' for the word atra for 'there...' and prabho 'oh, lord...' for mayaa 'by me...'

3.67.18

एतत् अस्य धनुः भग्नम् एतत् अस्य शरावरम् |
अयम् अस्य रणे राम भग्नः सांग्रामिको रथः ॥

"This one is his fragmented bow and this is his fragmented armour... oh, Rama, this is his combat-chariot... which, in combat shattered by me...

raama = oh, Rama; etat asya bhagnam dhanuH = this one is, his, fragmented, bow; etat asya sharaavaram = this one, his, armour; ayam = this one is; asya = his; raNe = in combat; bhagnaH = shattered [by me]; saangraamikaH rathaH = combatant's / used in combats, chariot.

Some mms use prabho 'oh, lord...' for etat and sharaaH tathaa 'arrows like that' for sharaavaram 'armour...'

3.67.19

अयम् तु सारथिः तस्य मत् पक्ष निहतो भुविः |
परिश्रान्तस्य मे पक्षौ छित्त्वा खड्गेन रावणः ॥सीताम् आदाय वैदेहीम् उत्पपात विहायसम् |
रक्षसा निहतम् पूर्वम् न माम् हन्तुम् त्वम् अर्हसि ॥

"This is his charioteer drop dead onto earth by my wings... when I am overtired Ravana gashed my wings and flew skyward taking Seetha of Videha kingdom with him, and it will be inapt of you to kill me who am already killed by the demon..." Thus Jataayu appealed to Rama.

ayam tu = he is, on his part; bhuviH = on earth; mat paksha nihataH = by my, wings, drop dead; tasya saarathiH = his, charioteer; raavaNaH = Ravana; parishraantasya = overtired [such I was]; me pakSau khaDgena Chittvaa = my, two wings, with sword, on gashing; vaidehiim siitaam aadaaya = of Videha, Seetha, on taking; vihaayasam = on skies; utpapaata = fallen in a trice; rakSasaa puurvam nihatam = by demon, earlier [already,] killed; maam = me; tvam hantum na arhasi = to you, to kill, not, apt of you.

3.67.21

रामः तस्य तु विज्ञाय सीता सक्ताम् प्रियाम् कथाम् |
गृध्र राजम् परिष्वज्य परित्यज्य महत् धनुः ॥

Rama jettisoned his forceful bow when he heard the much desired news about Seetha while hugging that kingly eagle Jataayu.

raamaH = Rama; tasya = of his - from him; siitaa saktaam = Seetha, concerning to; priyaam kathaam = desirable, narration - news; viGYaaya = came to know; parityajya mahat dhanuH = jettisoned, forceful, bow; gR^idhra raajam pariSvajya = eagle, kingly, on hugging.

3.67.22

निपपात अवशो भूमौ रुरोद सह लक्ष्मण |
द्विगुणीकृत ताप आर्तो रामो धीरतरो अपि सन् ॥

Even though Rama is comparatively a bold person he involuntarily fell down to ground, as the onefold scorch of anguish for Seetha is doubled by this predicament of Jataayu, and he wept over Jataayu.

raamaH = Rama; dhiira taraH = bold [person,] higher in degree [comparatively bold person]; api san = even though, he is; a vashaH = without, control [involuntarily]; bhuumau = on earth; nipapaata = fell down; saha lakshmaNa ruroda = along with, Lakshmana, wept over [the fate of Jataayu]; dvi guNii kR^ita taapa aartaH = two, fold, made as [doubled,] he is scorched, by anguish.

Rama's weeping is real or unreal, is a haunted notion for commentators. Here also he is weeping over. For this Maheshvara Tiirtha says that he weeps and bewails when his adherents are ill at ease. In Ayodhya vyasaneShu manuShyaaNaaN bhR^ishaN bhavati duHkhitaH || utsaveShu ca sarveShu piteva parituShyati | 2-2-40 'Rama feels very sad towards afflictions of men, and feels delighted in all functions celebrated by people on the occasions of child birth and the like, just as their own father does...' So, it must be true in respect of Seetha, even. This is agreeable to Govindaraja, too.

3.67.23

एकम् एक अयने कृच्छ्रे निःश्वसन्तम् मुहुर् मुहुः |
समीक्ष्य दुःखितो रामः सौमित्रिम् इदम् अब्रवीत् ॥

Jataayu is supine on a single-strait passable for a single-person and he is suspiring for several times, and on seeing such Jataayu Rama became anguished and spoke this to Soumitri.

kR^icChre = [single] strait [supine on pathway]; eka ayane = for single [person,] passable - on pathway; ekam = singly; muhuH muhuH niHshvasantam = again, again [for several times,] suspiring [Jataayu]; samiikSya = on seeing; raamaH duHkhitaH = Rama, became anguished; saumitrim idam abraviit = to Soumitri, this, spoke.

Here the words ekaayane kR^irChre may mean differently. kR^iChre 'difficultly...' ekaayane 'one-way breathing, breathing in, inhaling difficultly...' and this way of juxtaposing words, 'Jataayu is struggling for a breath...' would mean more near to the scene, than a single-strait, or a narrow pathway, which are not uncommon in forests.

3.67.24

राज्यम् भ्रष्टम् वने वासः सीता नष्टा मृते द्विजः |
ईदृशी इयम् मम अलक्ष्मीः दहेत् अपि पावकम् ॥

"Mislaid is my kingdom and I am mislocated into forests, Seetha is misplaced and now this mischance of death on this bird... this kind of misfortune of mine incinerates even Agni, the Divine-Incinerator...

raajyam bhraSTam = kingdom, forfeited - misfired; vane vaasaH = in forest, resided [misplaced]; siitaa naSTaa = Seetha, lost [mislaid]; mR^ite dvijaH = [mischance of] death, to bird - or, dvijo hataH = bird, is killed; iidR^ishii iyam = this kind of, this; mama a lakSmiiH = my, mis, fortune; paavakam api dahet = Agni, Fire-god - Divine-Incinerator, even, incinerates.

3.67.25

संपूर्णम् अपि चेत् अद्य प्रतरेयम् महोदधिम् |
सो अपि नूनम् मम अलक्ष्म्या विशुष्येत् सरिताम् पतिः ॥

"Even if it were to be a plethoric and limitless ocean, and now if I were to enter it, or take a swim to the other shore of blissfulness, even that Lord of Rivers runs completely dry, owing to my misfortune, it is definite...

adya = now; sampuurNam mahaa udadhim api = plethoric, limitless, ocean, even; pra tareyam cet = sincerely, to take a swim [for the shore of blissfulness,] if - or, pravisheyam cet = I were to enter, if; saH saritaam patiH api = that, rivers, lord, even; mama = owing to my; a lakSmyaa = mis, fortune; vi shuSyet = completely, runs dry; nuunam = definitely.

3.67.26

न अस्ति अभाग्यतरो लोके मत्तो अस्मिन् स चराचरे |
येन इयम् महती प्राप्ता मया व्यसन वागुरा ॥

"There will not be any greater unfortunate being in this world than me, even if all the sessile and mobile beings are put together, by whom such a complicated catastrophic enmeshment as this is derived...

yena = by whom [me]; maya = [suchlike] me; iyam mahatii = this, great [complicated]; vyasana vaaguraa = catastrophic, enmeshment; praaptaa = chanced; mattaH = than me; abhaagyataraH [a bhaagya taraH = un, fortunate, comparatively higher - greater unfortunate being; sa cara acare = [even if] put together, mobile, sessile [all beings]; asmin = in this; loke = in world; na asti = not, is there.

3.67.27

अयम् पितृ वयस्यो मे गृध्र राजो जरा अन्वितः |
शेते विनिहतो भूमौ मम भाग्य विपर्ययात् ॥

"This decrepit kingly eagle is the friend of my father who is terminally gashed and recumbent on the floor owing only to the backlash of my fortune..." So lamented Rama for the wounded eagle Jataayu.

me pitR^i vayasyaH = my, father's, friend; jaraa anvitaH = decrepitude, having; ayam gR^idhra rajah = this, eagle, king; mama bhaagya = [owing to] my, fortune's; viparyayaat = owing to counteraction; vi nihataH = terminally gashed; bhuumau shete = on floor, he is recumbent.

Some mms use the word mahaa balaH 'great mighty' eagle king, while others use jaraanvita 'old aged, decrepit...' for a pathetic touch.

3.67.28

इति एवम् उक्त्वा बहुशो राघवः सह लक्ष्मणः |
जटायुषम् च पस्पर्श पितृ स्नेहम् निदर्शयन् ॥

Thus, lamenting in that way for many times Raghava patted the body of Jataayu along with Lakshmana instancing his parental regard.

raaghavaH = Raghava; iti evam bahushaH uktvaa = thus, in that way, in many ways, saying - lamenting; saha lakSmaNaH = with, Lakshmana; pitR^i sneham nidarshayan = parental, regard, instancing; jaTaayuSam pasparsha = Jataayu is, also, patted [on body.]

3.67.29

निकृत्त पक्षम् रुधिर अवसिक्तम्
तम् गृध्र राजम् परिरभ्य रामः |
क्व मैथिलि प्राण समा मम इति
विमुच्य वाचम् निपपात भूमौ ॥

On hugging that kingly eagle whose wings are hacked off and who is bloodstained, and on uttering this much, "she who is identical with my lives,... where is that Maithili..." Rama collapsed to earth.

raamaH = Rama; nikR^itta pakSam = one with hacked off, wings; rudhira avasiktam = with blood, sopped; tam gR^idhra raajam = him, eagle, king; parirabhya = on hugging; mama praaNa samaa = to my, lives, equal; Maithili kva = Maithili, where is; iti vaacam vimucya = thus, words, on releasing - uttering this mcuh; bhuumau nipapaata = onto earth, he fell down.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे सप्त षष्टितमः सर्गः

3.68.1

रामः प्रेक्ष्य तु तम् गृध्रम् भुवि रौद्रेण पातितम् |
सौमित्रिम् मित्र संपन्नम् इदम् वचनम् अब्रवीत्
॥

Rama on seeing that eagle felled to ground by the atrocious Ravana, said this sentence to Soumitri who is an asset for good companionability.

raudreNa = by atrocious - Ravana; bhuvi paatitam = on ground, felled by; tam gR^idhram prekSya = at that, eagle, on seeing; raamaH tu = Rama, on his part; mitra sampannam saumitrim = friendly, asset - who has the assets of companionability,] to Soumitri; idam vacanam abraviit = this, sentence, said.

3.68.2

मम अयम् नूनम् अर्थेषु यतमानो विहंगमः |
राक्षसेन हतः संख्ये प्राणान् त्यजति मत् कृते ॥

"While this bird is venturing in my concern the demon felled him in combat and he is leaving off his lives owing to me, definitely...

mama artheSu = in my respect, concerning himself - took trouble for me; yatamaanaH = while trying; ayam vihan gamaH = this, sky goer [bird]; sankhye raakSasena hataH = in combat, by demon, assaulted; mat kR^ite = to me, owing to; [duH tyaje = impossible to cast off - lives]; praaNaan tyajati = lives, leaves; nuunam = definitely.

3.68.3

अति खिन्नः शरीरे अस्मिन् प्राणो लक्ष्मण विद्यते |
तथा स्वर विहीनो अयम् विक्लवम् समुदीक्षते ॥

"Obviously, lives in his body are very feeble, oh, Lakshmana, it is natural, isn't it, and he looks highly anguished with a dulled voice..." Thus on saying to Lakshmana, Rama then spoke to Jataayu.

lakSmaNa = oh, Lakshmana; [asya = his]; asmin shariire = in this, body; praaNaH ati khinnaH vidyate = lives, are very feeblish, they appear - obviously; tathaa hi = it is natural, isn't it; ayam = he is; svara vi hiinaH = his voice, very, dull; vi klavam = highly anguish [in his looks]; samudiikSate [sam ut iikshat] = he is being seen by us - he appears.

3.68.4

जटायो यदि शक्नोषि वाक्यम् व्याहरितुम् पुनः |
सीताम् आख्याहि भद्रम् ते वधम् आख्याहि च आत्मनः ॥

"Oh, Jataayu, if you are in fine fettle to further reiterate words, relate about Seetha, let safe betide you, and recount how you are murdered, too...

jaTaayoH = oh, Jataayu; punaH vaakyam vyaaharitum shaknoSi yadi = again [further,] sentence, to speak, you are able to, if; te bhadram = to you, let safe betide; siitaam aakhyaahi = about Seetha, relate; aatmanaH vadham aakhyaahi ca = your, about murder, you relate, too.

3.68.5

किम् निमित्तो जहार आर्याम् रावणः तस्य किम् मया |
अपराधम् तु यम् दृष्ट्वा रावणेन हृता प्रिया ॥

"What is the reason for Ravana in stealing that noblewoman, and even what is the wrong I have committed in his respect, keeping which in view that Ravana stole my ladylove...

raavaNaH = Ravana; kim nimittaH = for what, reason; aaryaam jahaara = noblewoman, he abducted; maya tasya kim aparaadham tu = by me, towards him [in his respect,] what, wrong is committed; yam dR^iSTvaa = which, keeping in view; priyaa raavaNena hR^itaa = my ladylove, by Ravana, is stolen.

3.68.6

कथम् तत् चन्द्र संकाशम् मुखम् आसीत् मनोहरम् |
सीतया कानि च उक्तानि तस्मिन् काले द्विजोत्तम ॥

"How was that moon similar heart-stealing face of hers at that time of abduction, oh, best bird, and even what are the words she uttered when being abducted...

dvijottama = oh, bird, the best; tasmin kale = in that, time - of abduction; candra sankaasham = moon, similar; mano haram = heart-stealing one [face]; tat mukham = that, face - of Seetha; katham aasiit = how, it was - when abducted; siitayaa = of Seetha; kaani uktaani = what are [words,] uttered.

3.68.7

कथम् वीर्यः कथम् रूपः किम् कर्मा स च राक्षसः |
क्व च अस्य भवनम् तात ब्रूहि मे परिपृच्छतः ॥

"What is his stamina of that demon? What is his form? And what are his strategies? And where is his stronghold? Oh, sire, tell me while I ask you inquisitively..." Rama urged Jataayu thus for information.

saH raakSasaH = he, that demon; katham viiryaH = what is, his stamina; katham ruupaH = what is, his form; kim karma = what are, his actions [strategies]; asya bhavanam kva ca = his, residence [stronghold,] where is it, also; taata = oh, sire; paripR^icChataH = the enquirer [eager to know, inquisitively]; me bruuhi = to me, you tell.

3.68.8

तम् उद्वीक्ष्य सः धर्मात्मा विलपन्तम् अनाथवत् |
वाचा विक्लवया रामम् इदम् वचनम् अब्रवीत् ॥

Then that warm-hearted Jataayu with his eyes rolling upwards saw Rama and with a fluttery voice said this sentence to Rama who is wailing like an orphan.

dharmaatmaa saH = virtue souled [warm-hearted,] he that Jataayu; anaathavat vilapantam = orphan-like, one who is waling; tam udviikSya = him [at Rama,] seeing up [rolling up his eyes]; viklavayaa vaacaa = with a fluttery, voice; raamam idam vacanam abraviit = to Rama, this, sentence, said.

3.68.9

सा हृता राक्षसेन्द्रेण रावणेन दुरात्मना |
मायाम् आस्थाय विपुलाम् वात दुर्दिन संकुलाम् ॥

"Resorting to his illusionistic devices like creating an immense and tumultuous windstorm and cloud-cover, the flagitious chief of demons Ravana abducted Seetha...

saa = she is; dur aatmanaa = by evil minded [flagitious] one; raakSasa indreNa raavaNena = demons, chief, by Ravana; vaata = windstorm; dur dina = bad, day [cloud cover]; sankulaam = tumultuous one [on creating]; vipulaam maayaam aasthaaya = immense, maya [illusionistic devices,] resorting to; hR^itaa = is abducted.

Annex: 'he created such illusion only to render me unsteady in my flight combat... and for his escape in the dark of the day...'

3.68.10

परिक्लांतस्य मे तात पक्षौ चित्त्वा निशाचरः |
सीताम् आदाय वैदेहीम् प्रयातो दक्षिणा मुखः ॥

"That night walker hacked both my wings when I was overtired, and went southward taking the princess of Videha, Seetha, along with him...

taata = oh, dear boy; nishaacaraH = night-walker; pari klaantasya = over, tired; me pakSau chittvaa = my, two wings, on hacking; vaidehiim siitaam aadaaya = the princess from Videha, Seetha, on taking; dakSiNaa mukhaH = south, faced [southward; pra yaataH = went away.

3.68.11

उपरुध्यन्ति मे प्राणा दृष्टिर् भ्रमति राघव |
पश्यामि वृक्षान् सौवर्णान् उशीर कृत मूर्धजान् ॥

"My sight is spinning and my lives are stifled, oh, Raghava, I am now seeing golden trees with cuscus grass as their treetops...

Raaghava = oh, Raghava; me praaNaa uparudhyanti = my, lives, are being obstructed - stifling; dR^iSTiH bhramati = sight, is spinning; ushiira kR^ita muurdhajaan = cuscus grass, made, as their head-hair - treetops; sauvarNaan vR^ikSaan pashyaami = golden, trees, I am seeing.

The cuscus grass is the aromatic fibrous root of an Indian grass, Vetiveria zizanaoides, used for making fans, screens, etc., Urdu kaskas. This odd combination of trees of gold, instead of wood, and grass instead of leaves, is an omen of death.

3.68.12

येन याति मुहूर्तेन सीताम् आदाय रावणः |
विप्रनष्टम् धनम् क्षिप्रम् तत् स्वामि प्रतिपद्यते ॥विन्दो नाम मुहूर्तो असौ स च काकुत्स्थ न अबुधत् |

"In which spell of time Ravana has gone taking away Seetha, that spell is named as Vinda... if any riches are lost during that spell, the original possessor of those riches will repossess them very quickly... oh, Kakutstha, he that Ravana is unmindful of that fact and stole Seetha only to loose her... [3-68-12, 13a]

12, 13a. kaakutstha = oh, Kakutstha; raavaNaH = Ravana; yena muhuurtena = by which - in which, spell of time [of the day]; siitaam aadaaya yaati = = Seetha, on taking away, while going - has gone; asau vindaH naama muhuurtaH = that one is, Vinda, named, spell of time; vi pra naSTam dhanam = very, utterly, lost, riches - even if riches are completely lost in that spell; tat svaamii = = its, [original] possessor; kSipram = very quickly; prati padyate = return, possesses - repossesses; saH ca = he that Ravana, even; na abudhat = not, aware [unmindful of it.]

The daytime has fifteen spells of time that have their own effects on humans. The fifteen are: raudraH svetaH maitraH ca tathaa saarabhaTaH smR^itaH | saavitro vaishvadevaH ca gaandharva kutapaH tathaa | rauhiNaH tilaka caiva vijato naiR^iitiH tathaa | shambaro vaaruNaH ca eva bhagaH panca dasha smR^itaH || and the Vijaya said above is also called as 'Vinda,' the eleventh spell of the day. bindo naama bindu gulikaH | tasmin samaye aarabdham kaaryam kartuH vipariitem bhavati iti suucitam | tathaa ca - utpala parimale gauii prakaraNe - manvarka digdantirasaabdhi netraa suuryasya vaara aadi viShaa muhuurtaaH | gargamarendraadi muniidraadibR^indaiH te ninditaaH karmasu bindasanj~naaH || - iti - dk Any action initiated in this spell of the day entails adverse effects, in so far as that aim and action of the initiator. Ravana, though an eminent astrologer, and though he is said to have written an astrological treatise called raavaNa samhita, did not care about it.

3.68.13

त्वत् प्रियाम् जानकीम् हृत्वा रावणो राक्षसेश्वर |
झषवत् बडिशम् गृह्य क्षिप्रम् एव विनश्यति ॥

"On stealing your ladylove Janaki, that chief of demons, Ravana, will ruin himself, as with a fish which swallows a baited fishhook... [3-68-13b, c]

13b, c. raakshasa iishvaraH raavaNaH = demons, chief, Ravana; tvat priyaam jaanakiim hR^itvaa = your, ladylove, Janaki, on stealing; baDisham gR^ihya jhaSa vat = baited hook, on catching [ on swallowing,] fish, as with; kSipram eva vinashyati = shortly, only, utterly ruins himself.

3.68.14

न च त्वया व्यथा कार्या जनकस्य सुताम् प्रति |
वैदेह्या रंस्यसे क्षिप्रम् हत्वा तम् रणमूर्धनि ॥

"Impractical is your anguishing for the daughter of Janaka, as you will delight yourself with Vaidehi in no time, on killing that Ravana in the vanguard of a war..." Thus saying Jataayu paused for a while.

tvayaa = by you; janakasya sutaam prati = king Janaka's, daughter, towards; vyathaa na kaaryaa = anguishing, not, to be done; raNa muurdhani = in war, in vanguard of; tam kSipram = hatvaa = him [Ravana,] in no time, on killing; vaidehyaa ramsyase = with Vaidehi, you will delight.

3.68.15

असंमूढस्य गृध्रस्य रामम् प्रति अनुभाषतः |
आस्यात् सुस्राव रुधिरम् म्रियमाणस्य स अमिषम् ॥

Though Jataayu is speaking on to Rama with an alert mind, blood freely flowed from his mouth with shreds of flesh as death verged on him, even then he struggled to say.

raamam prati anubhaaSataH = to Rama, towards, who is speaking on; a sam muuDhasya = not, together with, mindlessness [mind not yet inert, with an alert mind]; mriyamaaNasya = who is about to die; gR^idhrasya = of eagle; aasyaat = from mouth; sa amiSam = with, flesh [shreds]; rudhiram = blood; su sraava = freely flowed.

3.68.16

पुत्रो विश्रवसः साक्षात् भ्राता वैश्रवणस्य च |
इति उक्त्वा दुर्लभान् प्राणान् मुमोच पतगेश्वरः ॥

"That demon is the son of Vishravasa... literally... the brother of Kubera..." on saying thus, that lord of birds released his lives, which are unobtainable for oneself.

[That demon is]; vishravasaH putraH = of Vishravasa, son; vaishravaNasya saakSaat bhraataa = of Vaishravana [Kubera,] manifestly [literally,] brother; iti uktvaa = thus, on saying; pataga iishvaraH = birds, lord of; dur labhaan = impossible, to get [unobtainable for oneself]; praaNaan = lives; mumoca = released.

Information about Ravana is given here in the first stanza of the verse, in a half-way-through manner. And the character of Jataayu itself is evanished by a jump cut of the couplet, only to be filled by his brother Sampaati in the later parts of Kishkindha Kanda. In between these two stanzas of one verse, where one brother says one stanza, the other by another, the episodes of Kishkindha come to take part. The second foot just contains the name of Lanka where Ravana dwells. But it is not said here for dramatic effect and for the flow of epic through its own course. Further, Jataayu is not 'dead' but he released his lives. And he is safeguarding his lives so far, only to tell Rama. For this Skanda Puraana says that Seetha blesses Jataayu to live until Rama comes to him, and listens form Jataayu. But she did not stipulate as to how much Rama has to listen or how much Jataayu has to report. devii maa~N praahaH raajendra yaavat sambhaaShaNam mama | bhavataH taavat aasan me praaNaa iti aaha jaanakii || Maheshvara Tiirtha. So, the bird called life flew away for bird Jataayu...

3.68.17

ब्रूहि ब्रूहि इति रामस्य ब्रुवाणस्य कृतांजलेः |
त्यक्त्वा शरीरम् गृध्रस्य जग्मुः प्राणा विहायसम्
॥

But the lives of Jataayu departing from his body went into thin air before the very eyes of Rama who is still speaking to him with folded-palms, "tell... tell more..."

kR^itaanjaleH raamasya = one with palm-fold, of Rama [before = very eyes of Rama]; bruuhi bruuhi iti bruvaaNasya = tell, tell, thus, one who is still speaking; gR^idhrasya praaNaaH = eagle's, lives; shariiram tyaktvaa = body, on leaving; vihaayasam = to sky - into thin air; jagmuH = went away.

3.68.18

स निक्षिप्य शिरो भूमौ प्रसार्य चरणौ तदा |
विक्षिप्य च शरीरम् स्वम् पपात धरणी तले ॥

Jataayu flopped his head on earth, sprawled his feet on ground, and then his body collapsed onto the surface of earth writhing jerkily.

saH = he [Jataayu]; tadaa = then; shiraH bhuumau nikSipya = head, on ground, placing [flopped down]; caraNau prasaarya = feet - legs, on sprawling; svam shariiram dharaNii tale = his own, body, on earth's, surface; vi kSipya = jerkily, writhing; papaata = collapsed.

3.68.19

तम् गृध्रम् प्रेक्ष्य ताम्र अक्षम् गत असुम् अचलोपमम् |
रामः सु बहुभिः दुह्खैः दीनः सौमित्रिम् अब्रवीत्
॥

He who is worsened by very many mishaps that Rama, on seeing the mountainous eagle whose eyes are bloodshot and whose lives have gone, said this way to Soumitri...

su bahubhiH duhkhaiH = with - very, many, sorrows [mishaps]; diinaH = desolate one [worsened one]; raamaH = Rama; taamra akSam = reddened, eyed one [eyes bloodshot- Jataayu]; gata asum = gone, lives; acala upamam = mountain, similar; tam gR^idhram prekSya = him, eagle, on seeing; saumitrim [idam ]abraviit = to Soumitri, [this way] said.

3.68.20

बहूनि रक्षसाम् वासे वर्षाणि वसता सुखम् |
अनेन दण्डकारण्ये विशीर्णम् इह पक्षिणा ॥

"This bird which for years together lived fearlessly in Dandaka forest, a habitat of demons, that bird wilted to death, because of me...

rakSasaam vase = for demons, a habitat; daNDakaaraNye = in Dandaka forest; sukham bahuuni varSaaNi vasataa = happily [fearlessly,] many, for years together, while living; anena pakSiNaa = by this, bird; [ellipt. mat kR^ite = because of me]; vishiirNam = wilted [to death.]

3.68.21

अनेक वार्षिको यः तु चिर काल समुत्थितः |
सो अयम् अद्य हतः शेते कालो हि दुर्अतिक्रमः ॥

"He who has longevity over many years, who actively strived for a long for rectitude, he is now killed and prostrating before the Time, because of me... alas... it is indeed impossible to infringe the Time...

an eka = not, one [many]; vaarSikaH = years [of age, though having, longevity]; yaH = which - Jataayu; cira kaala samutthitaH = for a long, time, strived actively; saH ayam adya = such as he was, he is, now; hataH shete = killed, prostrating; [ellipt. mat kR^ite = because of me]; kaalaH hi = time, indeed; dur ati kramaH = impossible, to over, step [infringe.]

3.68.22

पश्य लक्ष्मण गृध्रो अयम् उपकारी हतः च मे |
सीताम् अभ्यवपन्नो हि रावणेन बलीयसा ॥

"Lakshmana, this eagle which has dashed to rescue Seetha in order to render help to me is slain by that brute-forced Ravana, only because of me, you see...

lakSmaNa = oh, Lakshmana; siitaam = to Seetha; abhyavapannaH [abhi ava pannaH] = who went [dashed] to rescue; me upakaarii = to me, who rendered help; ayam gR^idhraH = this, eagle; [ellipt. mat kR^ite = because of me]; baliiyasaa raavaNena hataH = brute-forced, by Ravana, is slain; pashya = you see.

3.68.23

गृध्र राज्यम् परित्यज्य पितृ पैतामहम् महत् |
मम हेतोः अयम् प्राणान् मुमोच पतगेश्वरः ॥

"On abandoning great empire of eagles belonging to his father and forefathers this lord of bird has now abandoned his lives too, only for my sake...

ayam patageshvaraH = this, birds, lord; pitR^i paitaamaham = of father, forefathers; mahat gR^idhra raajyam = great, eagle's, empire; parityajya = on abandoning; mama hetoH = for my, sake - on my account; praaNaan mumoca = lives, released [abandoned.]

3.68.24

सर्वत्र खलु दृश्यन्ते साधवो धर्म चारिणः |
शूराः शरण्याः सौमित्रे तिर्यक् योनि गतेषु अपि ॥

"Universally noticeable are the protective, prepotent, principled ones that are the followers of probity, oh, Soumitri, even though their births are avian or bestial...

saumitre = oh, Soumitri; shuuraaH = valiant ones; sharaNyaaH = shelterers; dharma caariNaH = probity, followers of; saadhavaH = principled ones; sarvatra = everywhere [universally]; tiryak yoni gateSu api = in avian and bestial, uterine, having gone in, even in; dR^ishyante khalu = are noticeable, really.

3.68.25

सीता हरणजं दुःखम् न मे सौम्य तथा गतम् |
यथा विनाशो गृध्रस्य मत् कृते च परंतप ॥

"To me, oh, enemy-inflamer, oh, gentle Lakshmana, anguish caused by Seetha's abduction is not that much, when compared with the anguish caused by the perish of this eagle, that too, because of me...

parantapa = oh, enemy-inflamer; saumya = oh, gentle one - Lakshmana; gR^idhrasya vinaashaH = in perish, of eagle - compared to the perish of eagle; mat kR^ite = by me, done [because of me]; ca = too [that too]; yathaa = as to how; me = to me; siitaa haraNa jam duHkham = Seetha, by abduction, caused, anguish; tathaa gatam = thus, obtained [or, tathaa vidham = that, kind of - that much]; na = it is not.

3.68.26

राजा दशरथः श्रीमान् यथा मम मया यशाः |
पूजनीयः च मान्यः च तथा अयम् पतगेश्वरः ॥

"As to how the celebrated and highly renowned king Dasharatha is venerable and honourable for me, likewise this lord of birds is also a venerable and honourable one to me...

mahaayashaaH = highly renowned [Dasharatha]; shriimaan raajaa dasharathaH = celebrated, king, Dasharatha; mama = to me; yathaa = as to how - he is; puujaniiyaH = venerable; maanyaH ca = honourable, also; tathaa = likewise; ayam patageshvaraH = this, birds', lord.

3.68.27

सौमित्रे हर काष्ठानि निर्मथिष्यामि पावकम् |
गृध्र राजम् दिधक्षामि मत् कृते निधनम् गतम् ॥

"Oh, Soumitri, get the firewood and I will produce fire by friction of two sticks, as I wish to cremate this lord of birds who expired because of me...

saumitre kaaSThaani hara = oh, Soumitri, firewood, get; paavakam nirmathiSyaami = fire, churn out [produce by friction]; mat kR^ite = me, because of; nidhanam gatam = expiry, went into [expired]; gR^idhra raajam didhakSaami = eagle's, lord, I wish to incinerate - cremate.

The fire produced in ritual acts is called araNi where a small concavity is made on one stick, and a pointed end to the other, and this pointed end is rubbed in churning mode in the concavity of the other stick, and then both the dry wood-sticks give out a small fire, which then is taken on cotton, to lit a huge pyre.

3.68.28

नाथम् पतग लोकस्य चिताम् आरोपयामि अहम् |
इमम् धक्ष्यामि सौमित्रे हतम् रौद्रेण रक्षसा ॥

"Oh, Soumitri, I will mount this lord of realm of birds onto the pyre and cremate him who is killed by a feral demon..." Thus saying to Lakshmana, Rama said this to dead eagle Jataayu.

saumitre = oh, Soumitri; aham = I; raudreNa rakSasaa hatam = by feral, demon, killed; imam = this one; pataga lokasya naatham = birds, of realm, lord of; citaam aaropayaami dhakSyaami = onto pyre, mounting, I will incinerate.

3.68.29

या गतिः यज्ञ शीलानाम् आहित अग्नेः च या गतिः |
अ पर आवर्तिनाम् या च या च भूमि प्रदायिनाम् ॥मया त्वम् समनुज्ञातो गच्छ लोकान् अनुत्तमान् |
गृध्र राज महा सत्त्व संस्कृतः च मया व्रज ॥

"Oh, greatly mighty king of eagles, by me cremated ritually and by me aptly consented to, you depart to the unexcelled heavenly worlds... you depart to those worlds that are destined for the virtuosos of Vedic-rituals, and to those worlds that are destined for the practisers of ascesis amid Five-Ritual-fires, and to those that are destined for un-retreating combatants, and to those worlds that destined for the donors of lands..." So said Rama to the departed Jataayu.

29, 30. mahaa sattva gR^idhra raja = oh, great, mighty, eagle, king; mayaa = by me; sam anujnaataH = aptly, consented to; tvam = you; yajna shiilaanaam for Vedic-rituals, virtuosos [where virtuoso is a person with a special knowledge of or taste for works of art or virtu, and where virtu is the usu. moral worth inherent in a person or thing]; yaa gatiH = which, worlds, [destined]; a para aavartinaam = not, return, comers [to sanyasi-s, loners, anchorites in forests, or, those that do not retreat in combats]; yaa ca = which, is also - the course / worlds; bhuumi pradaayinaam yaa ca = to land, donors, which, also - is the course / worlds; aahita agneH [ = to those who practices amid five Ritual-fires; yaa gatiH = which, is also - the course / worlds; that course / to those worlds; gacCha = you go; mayaa sanskR^itaH = by me, ritually cremated; an uttamaan lokaan vraja = to un, excelled, worlds, you go.

'When a Vedic-ritual is performed the resultant factor is undoubtedly puNya 'merit' for those, yaj~naaH shiilam sadvR^ittam yeSaam te and the worlds yaa gatiH gamyata iti gatiH - lokaH. And this is different to that of practising ascesis amid Five-Fires. ahita agne, ahitaaH paristhaapitaaH agnayaH yaH pancaagnayoH yasya saH... 'But animals or birds have no faculty to perform those rituals and they have their own course of lifecycle after their demise. Then where is the question of a bird going to heaven, which heaven is scheduled to some specialists...' is the objection. But Jataayu acquired all those 'merits' when he combated without any retreat a paraa vartinaam and he is getting a short cut without undergoing too many other kinds of births, and he is given mukti 'emancipation' from lifecycles, for his action on behalf of a godlike Rama is justifiable and befitting to get a final release, by word of Rama by me cremated ritually and by me aptly consented to... where He alone can transcend the manmade rules.

'Then the cremation, that too ritualistic one, is unavailable for birds and animals, how then can Rama perform funerals for birds, or get them performed for monkeys, as in the case of Vali...' For this it is said, 'that's why Rama had to cremate Jataayu and further said by me cremated ritually and by me aptly consented to... as sort of special sanction of mukti, because the animality has no authority in scriptures or its rites. Taking some action, endeavouring to protect dharma, or obstructing a dharma, itself is superior to mere reverencing a god, or performing a daily rot of yaj~na, yaaga-s,, etc., which in itself is a subjective performance. Here Jataayu did not attack Ravana keeping Rama or Seetha in view, but attacked Ravana only to play his part in stalling a dharma, which is not that easy, like purchasing some temple tickets to perform some ritual, for and on behalf of ticket holders and their families.

For this it is said in nR^simha puraaNa says that mat kR^ite nidhan yasmaat tvayaa praaptaa tam dvijottama | tasmaat mama prasaadena viShNu lokam avaapyasi || 'because of me you attained your demise, thereby you get the realms of Vishnu...' where 'because of me' is to be taken not as an individual godhood, but as dharma, 'because of dharma...' itself. Hence the special sanctions to Jataayu, where such sanctions are absent in the case of Vali, as he followed the course of a dharma and there are many scripts that say Rama gave this emancipation to Jataayu, in chorus uvaaca gaccha bhadram te mama viShNo paramam padam - aadhyaatma raamaayana - raaghavasya prasaadena sa gR^idhraH paramam padam - padma puraaNa - sugrivo hanumaan R^ikSho gajo grdhrio vaNik patha - tilaka -teShu bhagavad a~NsheShu anuraagiNaH kosala nagara janapadaaH te api tan manasaaH satsaalokyataam aapuH || viShnu puraaNa

'Has this Rama got no other work than weeping for his beloved ones and patiently performing obsequies to all lowborn, lowly subjects like dead monkey, birds, or even each individual demonic soldiers... they are all shuudra-s' is haunted feeling to some. For this it is said na shuudraa bhagavat bhaktaa vipraa bhaagavataa smR^itaa | te shuudraa ye hi a bhaktaa janaardane || 'one who is devotee of Vishnu cannot be called a shuudra... he is to be called vipra, Bhaagavata... but a non-devotee, may he be in any caste, he is a shuudra...' And shuudra is upa lakshaNa to birds or animals, thereby even animals and birds are on an even footing, if it comes to paying deference to god, and god alone is capable to decree emancipation to every or any being. 'Again it is said that Rama is god, but yet he weeps... is it not self-contradictory...' Not so, when a neighbour weeps for the hardships of his neighbour, won't the neighbourly god weep...' that too on incarnating as a human... vyasaneShu manuShyaaNaam bhR^isham bhavati duHkhitaH 'when humans are in difficulties, He wails much...' but waits much also, till those humans can correct or come over their problems on their own, keeping a little faith on Him...' Here also, the sobbing of Rama is comparatively nothing when compared to the sobbing for Seetha, because the action of Jataayu is not that sob-ful, in encountering a dharma... thus Valmiki is aware of 'good' sobbing and 'bad' sobbing in this sob-stuff, called Ramayana.

And for this Dharmaakuutam says: anena mahad anujnayaa uttamaa gatiH bhavati it suucitam | tathaa ca adharvaNii shrutiH - yam yam lokam manasaa saNvibhaati vishuddha sattvaH kaamayate yaashca kaamaan | tam tam lokam jayate taam ca kaamaaan tasmaat aatmajnam hi arcayet bhuuti kaamaH - bhaaShyam - ukta lakShaNam sarvaatmanam aatmatvena pratipannaH | tasya sarva aatmatvaat eva sarvaa avaapti lakShaNam phalam aaha - - - aatmajnam aatmaj~natena vishuddha antaHkaraNam hi arcet puujayet - ataH puujaarha eva asau |

3.68.31

एवम् उक्त्वा चिताम् दीप्ताम् आरोप्य पतगेश्वरम् |
ददाह रामो धर्मात्मा स्व बन्धुम् इव दुःखितः ॥

On saying that way, that ethical-souled Rama mounted that lord of birds onto the pyre and he sorrowfully incinerated that eagle in a flaring fire of pyre, as he would do in respect of his own deceased relative.

dharmaatmaa raamaH = ethical-souled, Rama; evam uktvaa = that way, on saying; patageshvaram citaam aaropya = bird's, lord, onto pyre, on mounting; duHkhitaH = sorrowfully; sva bandhum iva = his own, relative, as with; diiptaam = = in flaring fire; dadaaha = incinerated.

3.68.32

रामो अथ सह सौमित्रिः वनम् यात्वा स वीर्यवान् |
स्थूलान् हत्वा महा रोहीन् अनु तस्तार तम् द्विजम् ॥

Then that resolute Rama on going into forest along with Soumitri hunted a robust-bodied, big Rohi animal, or, Kesari animal, and then he spread sacred grass on ground to place that offering to the deceased soul of that bird.

atha = then; viiryavaan raamaH = resolute one, Rama; saha saumitriH = with, Soumitri; vanam yaatvaa = to forest, on going; sthuulaan mahaa rohiin hatvaa = robust-bodied, big, Rohi [or, Kesari animals,] on killing - hunted; tam dvijam = for him, the bird; saH = he; anutastaara = spread sacred grass - to place offerings.

3.68.33

रोहि मांसानि च उद्धृत्य पेशी कृत्वा महायशाः |
शकुनाय ददौ रामो रम्ये हरित शाद्वले ॥

On drawing up the flesh of that Rohi animal and lumping it to gobbets, that highly observant Rama placed those gobbets on pleasant greenish pasturelands as obsequial offerings in respect of that bird Jataayu.

mahaayashaaH = highly renowned one - for his observance of religious ceremonies; raamaH = Rama; rohi maamsaani = Rohi animal's, meat; uddhR^itya = pulling out; peshii kR^itvaa = to gobbets, on lumping it; ramye harita shaadvale = on pleasant, greenish, on pastures; shakunaaya dadau = for the bird [Jataayu,] gave [as offering.]

3.68.34

यत् तत् प्रेतस्य मर्त्यस्य कथयन्ति द्विजातयः |
तत् स्वर्ग गमनम् पित्र्यम् क्षिप्रम् रामो जजाप ह ॥

Rama immediately chanted Vedic hymns that are employed in such funerals of one's own paternal people, as Brahmans say that those hymns are employable in such rites as they lead the soul of the departed to heaven.

tat yat = that, which; dvijaatayaH = Brahmans; pretasya martyasya = departed, mortal's [soul]; svarga gamanam = to heaven, going [leading to]; kathayanti = [Brahmans] say; tat pitryam = that [chanting of,] in ritual for paternal, manes; kSipram raamaH jajaapa ha = immediately, Rama, chanted, indeed.

Rama chants two Vedic passages yaamya suukta, naaraayaNa suukta - aapastamba sutra-s  as they are usually recited by Brahmans in such funeral rites. Here it is 'so imperfectly conducted, because it is for an ineligible bird, that too by an unrelated highborn Kshatriya Rama, reciting unconcerned Vedic hymns...' is the objection. Jataayu is beyond any caste or creed by way his devotion to duty and by his self-sacrifice while on duty. Hence, he is beyond eligibility or opposite of it. Funerals are to be conducted by one's own sons or nearest relatives. If none of the relatives of the dead is present to cremate, they are to be undertaken by the king of that kingdom. When Rama blessed the soul of Jataayu to go to highest realms, which are far beyond the Veda-s of mortals, it is a sacrosanct act to chant those hymns... on human level; hence, Rama's action is clearly pro-Vedic. And in Vaishnavaite tenets everything culminates into one - Vishnu. 'the adherents of Vishnu, may it be an animal, like Gajendra, the elephant, or humans, like Shabari et al., or a bird, like Jataayu, by Him, by Vishnu alone, they are led to the Ultimate course of the realm of Vishnu...'

3.68.35

ततो गोदावरीम् गत्वा नदीम् नर वर आत्मजौ |
उदकम् चक्रतुः तस्मै गृध्र राजाय तौ उभौ ॥

Then both the sons of that notable man, namely Dasharatha, on going to River Godavari they have oblated waters for that king of eagles, Jataayu.

tataH = then; ubhau tau = both, of them; nara vara aatmajau = among men, notable one, sons of - Dasharatha's sons; godaavariim nadiim gatvaa = to Godavari, to river, on going; tasmai gR^idhra raajaaya = for him, to eagle's, for king; udakam cakratuH = water [oblations] they did [offered.] =

3.68.36

शास्त्र दृष्टेन विधिना जले गृधाय राघवौ |
स्नात्वा तौ गृध्र राजाय उदकम् चक्रुः तदा ॥

Both of the Raghava-s took funeral baths in the waters of River Godavari and then made water oblations to the king of eagles.

tadaa = then; tau = both of them; raaghavau = both Raghava-s; shaastra dR^iSTena vidhinaa = from scriptures, viewpoint, by custom; gR^idhaaya = for eagle; jale snaatvaa = in waters, bathed - funeral baths, cleansing ceremony; gR^idhra raajaaya udakam cakruH = for eagle's, king, waters, made [offered.]

3.68.37

स गृध्र राजः कृतवान् यशस्करम्
सु दुष्करम् कर्म रणे निपातितः |
महर्षि कल्पेन च संस्कृतः तदा
जगाम पुण्याम् गतिम् आत्मनः शुभाम् ॥

That king of eagle Jataayu, who has performed a creditworthy deed of stalling and combating Ravana, but who is felled by that Ravana, went away to the merited and auspicious heavenly realms of his own, as and when consecrated by sublime sage like Rama.

raNe = in combat [with Ravana]; su duS karam = highly, not, possible; yashas karam = credit, worthy; karma kR^itavaan = deed, having performed; nipaatitaH = one who felled down; saH gR^idhra rajah = he, that eagle, king; tadaa = then; maharSi kalpena ca = by sublime-sage, one who is equal to [by such Rama]; sanskR^itaH = consecrated; puNyaam shubhaam = merited, auspicious; aatmanaH = of his own; gatim jagaama = to [heavenly] realms, went away.

3.68.38

कृतोदकौ तौ अपि पक्षि सत्तमे
स्थिराम् च बुद्धिम् प्रणिधाय जग्मुतुः |
प्रवेश्य सीता अधिगमने ततो
मनो
वनम् सुरेन्द्रौ इव विष्णु वासवौ ॥

Even those two, Rama and Lakshmana, on performing water oblations in respect of that best bird Jataayu, and on assertively giving thought to the information given by Jataayu, they like the chiefs of gods, namely Vishnu and Indra, went to southerly woods when their mind is set to search for Seetha.

tau api = those two, even; kR^ ita udakau = having performed, water oblations; pakshi sattame = regarding bird, best one; sthiraam buddhim praNidhaaya = firmed up [assertively,] thought, on keeping [giving thought to Jataayu's information]; tataH = then; siitaa adhigamane = Seetha, to get at [in searching for]; manaH praveshya = mind, entering [mindset to]; sura indrau = gods', chiefs; viSNu vaasavau iva = Vishnu, Indra, like; [ellipt. dakshiNaam ] vanam jagmutuH = to [southern] woods, went.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे अष्ट षष्टितमः सर्गः

3.69.1

कृत्वा एवम् उदकम् तस्मै प्रस्थितौ राघवौ तदा |
अवेक्षन्तौ वने सीताम् जग्मतुः पश्चिमाम् दिशम् ॥

In this way, Raghava-s on offering water oblations to Jataayu went southwestward in the forest and proceeded looking around for Seetha.

evam = in this way; raaghavau = Raghava-s; tasmai udakam kR^itvaa = to him - to Jataayu, water [oblations,] on making [on offering]; prasthitau = [again] started; tadaa = then; pashcimaam disham = westerly, direction [south-westward]; vane = in forest; siitaam avekSantau = for Seetha, looking for; jagmatuH = proceeded.

They firstly have to go westward in order to go south as said by Jataayu, and as continued in next verse onwards.

3.69.2

ताम् दिशम् दक्षिणाम् गत्वा शर चाप असि धारिणौ |
अविप्रहतम् ऐक्ष्वाकौ पन्थानम् प्रतिपेदतुः ॥

On going in southwest direction, both the Ikshvaku-s wielding bows, arrows, and swords, have come about a pathway which is an off the beaten track.

shara caapa asi dhaariNau = arrows, bows, swords, handling [wielding ones]; aikSvaakau = two Ikshvaku-s; taam disham dakSiNaam = in that, direction, southern; gatvaa = on going; a vi pra hatam = not, verily, regularly, beaten [off the beaten track]; panthaanam = a pathway; pratipedatuH = came about.

3.69.3

गुल्मैः वृक्षैः च बहुभिः लताभिः च प्रवेष्टितम् |
आवृतम् सर्वतो दुर्गम् गहनम् घोर दर्शनम् ॥

That pathway is thickly wrapped in and penned up with numerous trees, climber plants, and hedgerows from all over, thus that is jammed, blocked and horrid in its appearance.

bahubhiH = with numerous; gulmaiH vR^ikSaiH ca [panthaa] = with hedgerows, trees, also [that pathway]; lataabhiH ca = with climber plants; pra veSTitam = thickly wrapped; sarvataH aavR^itam = all over, penned in; dur gam = impossible, to tread [blocked]; gahanam = jammed; ghora darshanam = horrid, in appearance - such a pathways they have seen.

3.69.4

व्यतिक्रम्य तु वेगेन गृहीत्वा दक्षिणाम् दिशम् |
सु भीमम् तन् महाअरण्यम् व्यतियातौ महाबलौ ॥

On taking up the southern direction, and on crossing over that highly horrendous and thick of the forest, both those spryly energetic brothers moved ahead, speedily.

mahaabalau = spryly energetic twosome [bothers]; gR^ihiitvaa dakSiNaam disham = on taking up, southern, direction; su bhiimam tat mahaa araNyam = highly horrendous, that, thick, forest; vegena = speedily; vyatikramya [vi ati kram = verily, over, crossed] tu = crossed over, but; vyatiyaatau [vi ati yaatau = really, ahead, moved] = crossed over.

3.69.5

ततः परम् जनस्थानात् त्रि क्रोशम् गम्य राघवौ |
क्रौंच अरण्यम् विविशतुः गहनम् तौ महौजसौ ॥

Thereafter, both the highly vigorous Raghava-s have entered the impassable Kraunca forest, on going three krosa-s from Janasthaana.

tataH param = there, after; mahaa ojasau tau raaghavau = highly, vigorous, those two, Raghava-s; janasthaanaat = from Janasthaana; tri krosham = three, krosa-s; gamya = on going; gahanam kraunca araNyam vivishatuH = impassable, Kraunca, forest, entered.

The Ancient Indian measures for distance, as per Kautilya's Artha Shaastra, a republication of Penguin are: 1 angula = 3/4 of present day inch; 4 angula-s = dharnugraha [bow grip]= 3 in; 8 angula-s = 1 dhanurmuSTi [fist with thumb raised]= 6 in; 12 angula-s = 1 vitasta [span-distance of stretched out palm between the tips of a person's thumb and little finger]= 9 in; 4 vitasta-s = 1 aratni / hasta [cubit]= 18 in; 4 aratni-s = 1 danDa / dhanus [bow]= 6 ft; 10 danDa-s = 1 rajju = 60 ft; 2 rajju-s = 1 paridesha = 120 ft; 2000 dhanus-s = 1 krosa / goruTa = 4000 yards or 2 1/4 miles, nearly 3.66 km; 4 krosa-s = 1 yojana = 9 miles, nearly 15 km; and this being so, the British revenue measured a yojana as a 5 mile distance and Chambers and Oxfords has this 5 mile figure in their dictionaries, while traditionally a yojana is said as a distance of 10 miles.

3.69.6

नाना मेघ घन प्रख्यम् प्रहृष्टम् इव सर्वतः |
नाना वर्णैः शुभैः पुष्पैः मृग पक्षि गणैः युतम् ॥दिदृक्षमाणौ वैदेहीम् तत् वनम् तौ विचिक्यतुः |
तत्र तत्र अवतिष्ठन्तौ सीता हरण दुःखितौ ॥

Those two brothers who are disquieted by the abduction of Seetha are now agog to find her, and they intently explored that forest temporising there and there. That forest is evocative of a congeries of many a black-cloud, and it embodies numerous flowers on many a flowered tree, numerous flights of birds flitting over them, and numerous animals sprawling under them, and with them that forest is as though highly rejoiced everywhere.

6-7. siitaa haraNa duHkhitau = by Seetha's, stealing, disquieted ones; tau = those two [brothers]; vaidehiim = for Vaidehi; didR^ikSamaaNau = agog to find; tatra tatra = there, there; ava tiSThantau = back, standing [temporizing]; naanaa megha ghana prakhyam = many, black-cloud, congeries, known to be [evocative of]; sarvataH = everywhere; pra hR^iSTam iva = highly, rejoiced, as though - forest, it is happy for being a secluded forest; naanaa varNaiH shubhaiH = numerous, colourful, auspicious ones; puSpaiH = with flowers; pakSi gaNaiH = with birds, flights of; mR^iga = animals; yutam = having [inclusive of]; tat vanam = that, forest; vi cikyatuH = intently, explored.

3.69.8

ततः पूर्वेण तौ गत्वा त्रि क्रोसम् भ्रातरु तदा |
क्रौंचारण्यम् अतिक्रम्य मातंग आश्रम अंतरा ॥दृष्टा तु तद् वनम् घोरम् बहु भीम मृग द्विजम् |
नाना वृक्ष समाकीर्णम् सर्वम् गहन पादपम् ॥ददृशाः ते गिरौ तत्र दरीम् डशरथ आत्मजौ |
पाताल सम गम्भीराम् तमसा नित्य संवृताम् ॥

Then, both the brothers on passing over that Kraunca forest and on going from there eastwardly on a three-krosha route, those sons of Dasharatha have seen a horrendous forest in between Kraunca forest and Matanga hermitage, which is overspread with various thicketed and impassable trees, and over-sprawled by numerous gigantic predators and vulturine birds, and on scrutinising such a forest everywhere, there they saw a cave in a mountain, which is abyssal, equal to infernal region, and ever enshrouded by gloom. [3-69-8. 9, 10]

8, 9, 10. tadaa = then; bhraataru = both brothers; tau = those two; dasharratha aatmajau = Dasharatha's sons; tataH = therefrom; puurveNa = eastward; tri krosam = three, krosha-s [route]; gatvaa = on going; kraunca araNyam atikramya = Kraunca, forest, on passing over; maatanga aashrama antaraa = Matanga, hermitage, in between; ghoram = horrendous; bahu = numerous; bhiima mR^iga dvijam = gigantic, predators, vulturine birds [sprawling]; naanaa vR^iksha sam aakiirNam = with various, trees, overspread; gahana paadapam = impassable, by its [thicketed] trees; sarvam = everywhere; tat vanam = that, forest; dR^iSTaa = on seeing [on scrutinising]; tatra = there; girau = in a mountain; paataala sama = infernal region, equal to; gambhiiraam = abyssal; tamasaa nitya samvR^itaam = by gloom, ever, enshrouded; dariim = at a cave; dadR^ishaaH te = saw, they.

3.69.11

आसाद्य च नरव्याघ्रौ दर्याः तस्या अविदूरतः |
ददर्श तु महारूपाम् रक्षसीम् विकृत आननाम् ॥

On getting at that cave those manly-tigers have seen a demoness nearby that cave, who is massive in shape and misshapen in her face.

naravyaaghrau = manly-tigers; aasaadya = on getting at; tasyaaH daryaaH = of that, cave; a vi duurataH = not, very, far from it [nearby]; mahaa ruupaam = with massive, in shape; vi kR^ita aananaam = anti, made, faced [misshapen faced]; rakshasiim = at a demoness; dadarsha = they have seen.

3.69.12

भयदाम् अल्प सत्त्वानाम् भीभत्साम् रौद्र दर्शनाम् |
लंबोदरीम् तीक्ष्ण दंष्ट्राम् करालीम् परुष त्वचम्
॥भक्षयन्तीम् मृगान् भीमान् विकटाम् मुक्त मूर्धजाम् |
अवैक्षताम् तु तौ तत्र भ्रातरौ राम
लक्ष्मणौ ॥

Both the brothers, Rama and Lakshmana, have seen a demoness there, who is an inducer of horror to the dunderheaded dullards, traumatic in her acts and truculent in her appearance, pot-bellied, pierce-fanged, overblown, pachydermatous, head hair shaggy, body shape lumpy-bumpy, and she is going on eating massive beasts.

12-13. tataH = then; bhraatarau tau raama lakshmaNau = brothers, those, Rama, Lakshmana; alpa sattvaanaam bhaya daam = to less, courageous ones [dunderheaded dullards,] horror, giver [inducer]; bhiibhatsaam = traumatic [in her acts]; raudra darshanaam = truculent, in appearance; lamba udariim = long, stomach [paunchy, pot-bellied]; tiikshNa damSTraam = pierce, fanged; karaaliim = huge [overblown, i.e., of a woman's beauty etc., past its prime, an oldie]; paruSa tvacam = thick, skinned [pachydermatous]; bhiimaan mR^igaan bhakshayantiim = massive, beasts, she who is going on eating; vi kaTaam = disfigured, waisted [lumpy-bumpy in body shape]; mukta muurdha jam = release, head, born [head hair shaggy]; such a demoness; tatra = there; avaikshataam = they have seen.

3.69.14

सा समासाद्य तौ वीरौ व्रजन्तम् भ्रातुः अग्रतः |
एहि रंस्यावहे इति उक्त्वा समालंबत लक्ष्मणम् ॥

Drawing nigh of those valorous brothers who are journeying on their way, that demoness actually clung onto Lakshmana who is going ahead of his elder brother, saying, "come... let's romance..."

saa = she; viirau tau = valorous duo, them; samaasaadya = on coming nigh of; ehi ramsyaavahe = come, let us romance; iti uktvaa = thus, on saying; bhraatuH agrataH vrajantam = [elder] brother, ahead of, who is going; lakshmaNam = onto Lakshmana; sam aalambata = well, clung - to him.

3.69.15

उवाच च एनम् वचनम् सौमित्रिम् उपगुह्य सा |
अहम् तु अयोमुखी नाम लाभः ते त्वम् असि प्रियः ॥नाथ पर्वत दुर्गेषु नदीनाम् पुलिनेषु च |
आयुः चिरम् इदम् वीर त्वम् मया सह रंस्यसे ॥

Closeting Soumitri in her embrace she told him this sentence, "I am Ayomukhi, by my name... you won me by your heroic personality, by that way, none can win me over... thus, you alone are my lover... oh, hero, oh, my husband... you will romance with me on mountaintops, in rivers, and on sandy isles, till the end of this life..." So is the love prattle of that demoness Ayomukhi.

15-16. saa = she; saumitrim = Soumitri is; upa guhya = nearly, concealed [on completely closeting him in her embrace]; enam = to him; vacanam uvaaca ca = sentence, told, also; aham tu ayomukhii naama = I am, on my part, Ayomukhi, named one; te laabhaH = by you, I am gained [won]; tvam priyaH asi = you [alone,] [my] lover, you are; viira = oh, hero; naatha = oh, [my] husband; tvam maya saha = you, me, along with; idam aayuH ciram = this, life, long [till the end of this life]; parvata durgeSu = on mountain, tops; nadiinaam = in rivers; pulineSu ca = in sandy isles / banks, also; ramsyase = you romance.

3.69.17

एवम् उक्तः तु कुपितः खडगम् उद्धृत्य लक्ष्मणः |
कर्ण नास स्तनम् तस्या निचकर्ता अरिसूदनः ॥

When said that way that enemy-suppressor Lakshmana became furious, and upraising his sword he sheared off her nose, one ear, and one of her breasts.

evam uktaH tu = that way, when he is said to; arisuudanaH = enemy-suppressor; lakshmaNaH = Lakshmana; kupitaH = he became furious; khaDagam ud dhR^itya = sword, on upraising; tasyaaH = her; karNa naasa stanam = one ear, nose, one breast; nicakartaa = sheared off.

3.69.18

कर्ण नासे निकृत्ते तु विस्वरम् विननाद सा |
यथा आगतम् प्रदुद्राव राक्षसी घोर दर्शना ॥

When her nose and ear are cut off that demoness of hideous mien yelled highly in a high voice, and she rushed off as she had rushed in at Lakshmana.

ghora darshanaa saa raakshasii = hideous, in mien, she, that demoness; karNa naase nikR^itte = ear, nose, when cut off; vi svaram = with high, voice; vi nanaada = highly, yelled; yathaa aagatam = as is, arrival [rushed at]; pra dudraava = verily, ran back [rushed off.]

3.69.19

तस्याम् गतायाम् गहनम् व्रजन्तौ वनम् ओजसा |
आसेदतुः अरि मित्र घ्नौ भ्रातरौ राम लक्ष्मणौ ॥

When she fled those two brothers who are the eliminators of the friends of their enemies, have travelled further into the forest and entered a dense area of that forest, with their spiritedness as their guiding force.

tasyaam gataayaam = of her, when she fled; vrajantau bhraatarau = who are travelling, brothers; ari mitra ghnau = enemy's, friends, eliminators of; raama lakshmaNau = Rama, Lakshmana; ojasaa = by spiritedness; gahanam vanam aasedatuH = dense [area of that,] forest, arrived in - entered into.

3.69.20

लक्ष्मणः तु महातेजाः सत्त्ववान् शीलवान् शुचिः |
अब्रवीत् प्रांजलिः वाक्यम् भ्रातरम् दीप्त तेजसम्
॥

Though Lakshmana is the one with preparedness, properness, and pureness and thus a highly fulgent one by his persona, he prayfully said this sentence to his brother Rama whose anima is radiantly fulgorous.

mahaa tejaaH = highly-fulgent one; sattvavaan shiilavaan shuciH = one with preparedness, properness, pureness; such; lakSmaNaH tu = Lakshmana, on his part; praanjaliH = with palm-fold [prayfully]; diipta tejasam = [one with am- radiantly fulgorous [anima]; bhraataram = to brother Rama; vaakyam abraviit = sentence, said.

3.69.21

स्पंदन्ते मे दृढम् बाहुः उद्विग्नम् इव मे मनः |
प्रायशः च अपि अनिष्टानि निमित्तानि उपलक्षये ॥

"My left arm is strongly shuddering and my heart is as though distraught... and even undesirable forebodings are also bidding fair...

me baahuH dR^iDham spandante = my, [left] arm, strongly, shuddering; me manaH udvignam iva = my, heart, distraught, as though; praayashaH ca api = manifoldly, also, even; an iSTaani nimittaani = un, desirable, forebodings; upalakSaye = bidding fair.

3.69.22

तस्मात् सज्जी भव आर्य त्वम् कुरुष्व वचनम् हितम् |
मम एव हि निमित्तानि सद्यः शंसन्ति संभ्रमम् ॥

"Oh, exalted brother, thereby you be at the ready by paying attention to my expedient words... these forebodings are indeed portending to me as if some hazard is immediately ensuing...

aarya = oh, exalted brother; tasmaat = thereby; tvam sajjii bhaava = you, at ready, you be; hitam vacanam kuruSva = expedient ones, my words, you make happen - mind my words; nimittaani = forebodings; sadyaH = immediately ensuing; sambhramam = [some] hazard; mama shamsanti iva hi = to me, portending, as if, indeed.

3.69.23

एष वंजुलको नाम पक्षी परम दारुणः |
आवयोः विजयम् युद्धे शंसन् इव विनर्दति ॥

"This eerily dreadful bird known to be Vanjulaka is loudly ululating as though presaging our triumph in any given conflict that may ensue..." So said Lakshmana to Rama.

parama daaruNaH = eerily, dreadful one; vanjulakaH naama = Vanjulaka, known as; eSa pakSii = this, bird; yuddhe = in [any given] conflict; aavayoH = to us; vijayam = triumph; shamsan iva = presaging, as though; vi nardati = loudly, ululating.

3.69.24

तयोः अन्वेषतोः एवम् सर्वम् तत् वनम् ओजसा |
संजज्ञे विपुलः शब्दः प्रभंजन् इव तत् वनम् ॥

When those two brothers are searching entire forest for Seetha in that way, they heard a boisterous brouhaha emanated as though to completely shatter down that forest.

tayoH = by them; evam = that way; sarvam tat vanam = in entirety, that, forest; ojasaa = steadfastly; anveSatoH = when they are searching [for Seetha]; tat vanam = that, forest; pra bhanjan iva = to completely, shatter down, as though; vipulaH shabdaH = broad [boisterous,] brouhaha; sam jaGYe = they clearly, noticed.

3.69.25

संवेष्टितम् इव अत्यर्थम् गहनम् मातरिश्वना |
वनस्य तस्य शब्दो अभूत् दिवम् आपूरयन् इव ॥

As though an unbearable windstorm muffles up the forest, that forest's cacophony appeared to be unbearably filling up that forest. As though an unbearable windstorm muffles up the sky, that forest's cacophony appeared to be unbearably filling up that forest.

gahanam [gaganam] = forest [sky]; ati artham = too, much [unbearable] ; maatarishvanaa = by wind [storm]; samveSTitam iva = muffle up, as though; tasya vanasya shabdaH = that, forest's, sound [cacophony]; vanam [divam] = forest [sky]; [ati artham = unbearably;] aapuurayan iva abhuut = filling up, as though, became [appeared to be.]

3.69.26

तम् शब्दम् कांक्षमाणः तु रामः खड्गी सह अनुजः |
ददर्श सु महा कायम् राक्षसम् विपुल उरसम् ॥

But desiring to know the source of that noise that sword-wielder Rama has seen a gigantically giant-bodied and gigantesque-chested demon in a section of brushwood along with his younger brother Lakshmana.

tam shabdam = that, noise; kaankSamaaNaH tu = desiring [to know its source,] buit; saha anujaH = with, younger brother; raamaH = Rama; khaDgii = wielding sword; [kakshe = in a section of forest - a brushwood]; su mahaa kaayam = gigantically, giant, bodied one; raakSasam = demon; vipula urasam = gigantesque, chested onel dadarsha = has seen.

3.69.27

आसेदतुः च तत् रक्षः तौ उभौ प्रमुखे स्थितम् |
विवृद्धम् अ-शिरो ग्रीवम् कबंधम् उदरे मुखम् ॥

Then they both had to drew nigh of a waylaying demon Kabandha, who is situated frontally with an overgrown body, which is neckless, ergo headless, ergo mouth in paunch.

tataH = then; tau ubhau = they, both; tatra = there; sthitam = frontally, situated; tat rakshaH = that, demon; pramukhe vi vR^iddham = with overly, grown [body]; a shiraH griivam = without, head, neck - who has no neck, no head; udare mukham = in paunch, who has mouth; kabandham = at Kabandha; aasedatuH = reached - they had to drew nigh of hum because he is waylaying.

3.69.28

रोमभिर्निश्चितैस्तीक्ष्णैर्महागिरिमिवोच्छ्रितम् - यद्वा -
रोमभिः निचितैः तीक्ष्णैः महागिरिम् इव उच्छ्रितम्
|
नील मेघ निभम् रौद्रम् मेघ स्तनित निःस्वनम् ॥

That diabolical demon is peaking like a huge mountain, his hair is horripilate and thickset, and his gleam is like a dark cloud, and his sounding is like a thunder.

nicitaiH tiikSNaiH romabhiH = with thickset, horripilate, hairs; ucChritam mahaagirim iva = peaking, huge mountain, as with - who is like; niila megha nibham = dark, cloudlike, in gleam; raudram = diabolical; megha stanita [stana antara stanayitnu] = in cloud's, heart [that which is contained in the heart of a cloud, namely the thunder, suchlike]; niH svanam = out, sounding.

3.69.29

अग्नि ज्वाल निकाशेन ललाटस्थेन दीप्यता |
महापक्षेण पिंगेन विपुलेन आयतेन च ॥एकेन उरसि
घोरेण नयनेन आशु दर्शिना |
महा दंष्ट्र उपपन्नम् तम् लेलिहानम् महा मुखम् ॥

Only one ochry eye blazing like the tongue of an inferno is there on his forehead, which forehead situated on his chest. That single eye with incisive and sharp-sight is broad beaming and wide angling, on which there are winglike eyelids. That monster is now licking his giant mouth that is stuffed with spearhead like fangs, as he has just finished a gobble, and the brothers had to drew nigh of such a demon.

agni jvaala nikaashena = inferno, tongue of, similar to; lalaaTasthena = situated on forehead; diipyataa = blazing [eye]; mahaa pakSeNa [pakshmeNa] = large, with [winglike] eyelids; pingena vipulena aayatena ca = ochry, broad [beaming,] wide [angled,] also; aashu darshinaa = sharp, sighted; ghoreNa = incisive [sight]; urasi = in chest; ekena = only one; nayanena = with eye; mahaa danSTra upapannam = great [spearhead like,] fangs; lelihaanam = licking [with tongue]; mahaa mukham = with giant, mouth; tam = at him - that demon; [tau ubhau = they, both; aasedatuH = drew nigh of.]

3.69.31

भक्षयंतम् महा घोरान् ऋक्ष सिम्ह मृग द्विपान् |
घोरौ भुजौ विकुर्वाणम् उभौ योजनम् आयतौ ॥

He is eating the highly brutal bears, lions, predators, and elephants, and he is outstretching both of his deadly arms, each of which is stretchable to a yojana distance, and the bothers neared such a demon.

mahaa ghoraan = highly, brutal; R^ikSa simha mR^iga dvipaan = bears, lions, predators, elephants; bhakSayantam = one who is eating; yojanam aayatau = yojana [distance,] long [stretchable for a yojana]; ghorau ubhau bhujau = with deadly, both, shoulders [arms up to shoulders]; vi kurvaaNam = who is out, making [outstretching his arms]; they neared such a demon.

3.69.32

कराभ्याम् विविधान् गृह्य ऋक्षान् पक्षि गणान् मृगान् |
आकर्षन्तम् विकर्षन्तम् अनेकान् मृग यूथपान्
॥स्थितम् आवृत्य पन्थानम् तयोः भ्रात्रोः प्रपन्नयोः |

That demon stayed waylaying the pathway of both the brothers who chanced there, while he is catching bears, divers flights of birds, and numerous choicest animals of those and those herds, gripping them with both of his long-reaching hands and hauling towards his mouth at his paunch, or dropping them off if they are unpalatable, and the brothers reached nearby of such a demon. [3-69-32, 33a]

33, 34a. R^ikshaan = bears; vividhaan = divers; pakSi gaNaan = bird, flights of; mR^igaan = animals; an ekaan = not, one [numerous]; mR^iga yuuthapaan = animals, [choicest in those and those] herds; karaabhyaam gR^ihya = by both hands, on gripping; aa karSantam = in, pulling [catching in]; vi karSantam = without, pulling [hauling, or dropping them off]; prapannayoH tayoH bhraatroH = [two brothers] who chanced there, of both of those, of brothers; panthaanam aavR^itya sthitam = pathway, besieging staying [waylaying]; those two brothers reached.

3.69.33

अथ तम् समतिक्रम्य क्रोश मात्रम् ददर्शतुः ॥महान्तम् दारुणम् भीमम् कबंधम् भुज संवृतम् |
कबंधम् इव संस्थानत् अति घोर प्रदशनम् ॥

On travelling just a krosha distance, then they have seen Kabandha, whose body is colossal, and who is heinous and hideous, and who is like living trunk fenced by its shoulders and arms, and who by his physique is very deadly in appearance. [3-69-33b, 34]

33b, 34. atha = then; sam ati kramya = well, over, treading [travelling over]; krosha maatram = krosha [2 1/4 miles,] just [before]; mahaantam = colossal bodied; daaruNam = heinous; bhiimam = hideous; bhuja samvR^itam = by shoulders [and arms,] enclosed [fenced]; samsthaanat = by his physique itself; kabandham iva = a trunk, torso, like; ati ghora pradashanam = very, deadly, in appearance; tam = him; kabandham = at Kabandha; dadarshatuH = they saw.

Earlier it is said that they saw Kabandha in brushwood and now they are seeing him alone at a distance of 2 1/4 miles away from them. Their seeing him is continuous and thereby the height of Kabandha is established and he can be seen from a distance, as with a hillock. Their pathway is this only and it is waylaid by this demon.

3.69.35

स महा बाहुः अत्यर्थम् प्रसार्य विपुलौ भुजौ |
जग्राह सहितौ एव राघवौ पीडयन् बलात् ॥

He that overlong-armed Kabandha outstretching his overlong arms snatched both of the Raghava-s, keeping them side-by-side in his fists, and wringing them with his might.

mahaa baahuH saH = overlong, armed, he - that Kabandha; vipulau bhujau = broad, shouldered [arms]; atyartham prasaarya = overlong, outstretching; sahitau eva raaghavau = [keeping them in his fists] side by side, thus, Raghava-s; balaat piiDayan jagraaha = by might, by wringing, snatched them.

Though both the arms of the demon came to these brothers apart and aside, he snatched them and kept his closed fists together, in which they are wrung, so that he can examine them clearly with his single eye. This also gave a chance for the conversation between the brothers. Otherwise, if one arm goes one way and the other in another way, there will be a gap of 2 yojana-s, as each arm can stretch to a yojana distance.

3.69.36

खड्गिनौ दृढ धन्वानौ तिग्म तेजौ महा भुजौ |
भ्रातरौ विवशम् प्राप्तौ कृष्यमाणौ महा बलौ ॥

Though they are the grapplers with swords and brandishers of unerring bows, and though outblazing is their pneuma and outstanding is their dexterity, both of those great mighty brothers lost control and had to yield themselves to that demon when he captured and dragged them.

khaDginau = twosome with swords [though grapplers of]; dR^iDha dhanvaanau = having firm [unerring,] bows [though brandishers of]; tigma tejau = having outblazing, pneuma; mahaa bhujau = great [outstanding,] armed one [dextrous ones]; mahaa balau = great, mighty ones; bhraatarau = both brothers; kR^iSyamaaNau = while dragged; vi vasham = without, control [on themselves, yielded to demon]; praaptau = they obtained.

3.69.37

तत्र धैर्यात् च शूराः तु राघवो न एव विव्यधे |
बाल्यात् अनाश्रयत्वात् च एव लक्ष्मणः तु अतिविव्यधे
॥उवाच च विषण्णम् सन् राघवम् राघव अनुजः |

In that situation, that valiant Rama, the legatee of Raghava-s, is not verily anguished owing to his courage, but Lakshmana is very much anguished, as if he is callow and in an unsheltered state, and he that younger brother of Raghava, namely Lakshmana, also dejectedly said this to Rama, the legatee of Raghava-s. [3-69-37, 38a]

37, 38a. tatra = in that [situation]; shuuraaH raaghavaH = valiant, Rama; dhairyaat na eva vi vyadhe = by courage, not, that way, verily, anguished; lakshmaNaH tu = Lakshmana, on his part; baalyaat = by boyishness [callowly]; an aashrayatvaat ca = un, sheltered - by such a state, also; ati vi vyadhe = very, much, anguished; raaghava anujaH = Raghava's, later born - younger brother - Lakshmana; viSaNNam san = dejectedness, he is in; raaghavam uvaaca = to Raghava, said.

The expression of 'unsheltered one' of Lakshmana is found as a self-sympathetic and unbefitting to him in a crisis. But, when read with the following dialogue of Lakshmana it is correct. He wanted to edge over Jataayu in self-sacrifice for the sake of brotherhood. And the boyish callowness is to tell that Lakshmana has not recollected for a while, as to how they have handled Viradha, in the opening chapters of this canto. His overalled thinking is that his brother should be safe, at the cost of his own self, if that comes to that.

3.69.38

पश्य माम् विवशम् वीर राक्षसस्य वशम् गतम् ॥मया एकन तु निर्युक्तः परिमुच्यस्व राघव |

"Oh, valiant brother, see me, who am out of control on my inner-self, and gone into the control of the demon... oh, Raghava, you leave me and get yourself released from the grip of the demon... [3-69-38b, 39a]

38b-39a. viira = oh, valiant brother; vi vasham = one without, inner-self-control; raakshasasya vasham gatam = demon's, control, gone into; maam pashya = me, you see; Raaghava = oh, Raghava; ekana mayaa tu = by one, me, but; nir yuktaH = without, having; pari mucyasva = completely, release yourself [by me left, I will leave you, or, you leave me to get yourself released.]

3.69.39

माम् हि भूत बलिम् दत्त्वा पलास्व यथा सुखम् ॥अधिगंता असि वैदेहीम् अचिरेण इति मे मतिः |

"Indeed offer me as an offering to this quiddity, and you seek safety at your pleasure... and you will reach Vaidehi shortly... this is my belief... [3-69-39b, 40a]

39b, 40a. maam = me; bhuuta balim dattvaa hi = to [this] quiddity, as offering, on offering, indeed; yathaa sukham = as per, your pleasure; palaayasva = seek safety; vaidehiim = at Vaidehi; a cireNa = not, long after [shortly]; adhigantaa asi = reach out, you will; iti me matiH = this, my, belief.

3.69.40

प्रति लभ्य च काकुत्स्थ पितॄ पैतामहम् महीम् ॥तत्र माम् राम राज्यस्थः स्मर्तुम् अर्हसि सर्वदा
|

"Oh, Kakutstha, on regaining the kingdom of our father and forefathers, and when enthroned, oh, Rama, it will be apt of you to reminisce me always..." So said Lakshmana to Rama. [3-69-40b, 41a]

40b, 41. kaakutstha = oh, Kakutstha; raama = oh, Rama; pitR^i paitaamaham mahiim = father's, forefather's, [father] land [kingdom]; prati labhya ca = in turn, on gaining, also; tatra raajyasthaH = there, established in kingdom [enthroned]; sarvadaa = always; maam smartum arhasi = me, to think of, apt of you.

3.69.41

लक्ष्मणेन एवम् उक्तः तु रामः सौमित्रिम् अब्रवीत् ॥मा स्म त्रासम् वृथा वीर न हि त्वा दृक्
विषीदति |

But when Lakshmana said that way, Rama said to Soumitri, "Fret not thyself, futilely... oh, brave one, your king of persons will not get dismayed, futilely... [3-69-41b, 42a]

41b, 42a. lakshmaNena evam uktaH = by Lakshmana, that way, said; raamaH saumitrim abraviit = Rama, to Soumitri, said; viira = oh, brave one; vR^ithaa = futilely; traasam maa sma = fretful, let not, you be - don't fear; tvaa dR^ik = your, sort [of a person]; na viSiidati hi = not, gets dismayed, indeed.

3.69.42

एतस्मिन् अन्तरे क्रूरो भ्रातरौ राम लक्ष्मणौ ॥तौ उवाच महाबाहुः कबन्धो दानव उत्तमः |

In the meantime, that ruthless, log-armed, fiercest demon Kabandha thunderously asked those brothers, Rama and Lakshmana. [3-69-42b, 43a]

42a, 43b. etasmin antare = in this, meantime; kruuraH daanava uttamaH mahaa baahuH kabandhaH = ruthless, demon, best [fiercest one,] long-armed, Kabandha; bhraatarau tau raama lakshmaNau = to brothers, to them, to Rama, Lakshmana; [ghana nirghoSaH = having thunderous voice]; uvaaca = said [asked after.]

3.69.43

कौ युवाम् वृषभ स्कन्धौ महा खड्ग धनुर् धरौ ॥घोरम् देशम् इमम् प्राप्तौ दैवेन मम चाक्षुषौ
|

"Who are you two? Your shoulders are akin to the bull-humps, and you are shouldering longbows and brandishing broad swords, how have you come about this province? For god's sake, I come across my most dainty morsel... [3-69-43b, 44a]

43b, 44a. vR^iSabha skandhau = bullish [nape of neck - like that of bull,] shouldered; mahaa = broad / long; khaDga dhanuH dharau = sword, bow, handling [brandishing]; ghoram imam desham praaptau = deadly, province, this one, who came across; yuvaam kau = you two are, who; daivena mama caakshuSau = for god's sake, by my, eyes front; [Chaukambha Version: bhakshau anuttamau = food, unexcelled - most dainty morsel; Eastern Version: bhakshaa upasthitau = as food, staying before; as readymade food.]

The last compound has different compositions in different mms. It is taken here, as 'dainty morsel' as the 'eyes' is ill fitting in the compound, as this demon has only one eye.

3.69.44

वदतम् कार्यम् इह वाम् किम् अर्थम् च आगतौ युवाम् ॥इमम् देशम् अनुप्राप्तौ क्षुधा आर्तस्य
इह तिष्ठतः |

"What business you have here, and for which reason you have come here... you chanced for me who am sitting here and painfully ravenous... [3-69-44b, 45a]

44b, 45a. iha vaam [kim,] kaaryam = here, to you, [what,] business; vadatam = that may be said; yuvaam kim artham aagatau = you, for what, reason, arrived; kSudhaa aartasya = by hunger [ravenously,] painful; iha tiSThataH = here, sitting; for me; imam desham anupraaptau = to this, province, you chanced.

3.69.45

स बाण चाप खड्गौ च तीक्ष्ण शृंगौ इव ऋषभौ ॥मम तूर्णम् उपसंप्राप्तौ दुर्लभम् जीवितम् वाम्
|

"Though you are with arrows, bows and swords, and though you are like bulls with sharp horns ready to gore... but they are all a waste, as your life has readily become ungainful on reaching nigh of my sight and arms..." So said Kabandha, in his arrogant tone. [3-69-45b, 46a]

45b, 46a. sa baaNa caapa khaDgau ca = with, arrows, bows, swords, also; tiikSNa shR^ingau R^iSabhau iva = sharp, horned, bulls like[you are like bulls with sharp horns]; mama = my; upa sam praaptau = to nigh, well, on reaching; vaam jiivitam = to you, life; tuurNam dur labham = readily, [became] un, gainful.

3.69.46

तस्य तत् वचनम् श्रुत्वा कबंधस्य दुरात्मनः ॥उवाच लक्ष्मणम् रामो मुखेन परिशुष्यता |

On hearing that sentence of that vile-souled Kabandha, Rama said this to Lakshmana with a wilted face. [3-69-46b, 47a]

46b, 47a. duraatmanaH tasya kabandhasya = vile-souled one, of that, Kabandha's; tat vacanam shrutvaa = his, that, sentence, on hearing; raamaH parishuSyataa mukhena = Rama, with a drying, face; lakSmaNam uvaaca = to Lakshmana, said [this.]

3.69.47

कृच्छ्रात् कृच्छ्रतरम् प्राप्य दारुणम् सत्य विक्रम ॥व्यसनम् जीवित अन्ताय प्राप्तम् अप्राप्य
ताम् प्रियाम् |

"Oh, truth-valiant Lakshmana, now coming to pass is a worst catastrophe, after a worse catastrophe, after a catastrophe...namely, the expiration at the hands of this demon presently, and the expropriation of Seetha previously, and the expulsion from kingship, still previously... nonetheless, without coming across that ladylove, this disastrous despair of ending our lives is coming about... [3-69-47b, 48a]

47b, 48a. satya vikrama = oh, truth-valiant Lakshmana; kR^icChraat = catastrophe after; kR^icChra taram = catastrophe, worse; praapya = having obtained; priyaam taam = ladylove, her; a praapya = without, come across; jiivita antaaya = for life, ending; daaruNam = disastrous; vyasanam = despair; praaptam = came off.

3.69.48

कालस्य सुमहत् वीर्यम् सर्व भूतेषु लक्ष्मण ॥त्वाम् च माम् च नरव्याघ्र व्यसनैः पश्य मोहितौ
|

"Oh, Lakshmana, the efficacy of Time is preponderant and proportional among all beings... oh, manly-tiger, why generalisation... see, as to how yourself and even myself are entangled in the tangles of life, even though we assert ourselves to be brave and best... [3-69-48b, 49a]

48b, 49a. naravyaaghra = oh, manly-tiger; lakSmaNa = oh, Lakshmana; sarva bhuuteSu = among all, beings; kaalasya viiryam su mahat = Time's, efficacy, is pre, ponderant; vyasanaiH = by tangles [of life]; mohitau = who are entangled; tvaam ca = yourself, too; maam ca = myself, also; pashya = see [at ourselves.

3.69.49

न हि भारो अस्ति दैवस्य सर्व भुतेषु लक्ष्मण ॥शूराः च बलवंतः च कृत अस्त्राः च रण आजिरे |
काल अभिपन्नाः सीदन्ति यथा वालुक सेतवः ॥

Oh, Lakshmana, to show its impact on each and every being Time, or God is unencumbered and unremitting... may he be a brave one or a brawny one... or, may they be those that have perfected their missilery... when Time chances their nigh, they have to founder... as with a sandy levee... [3-69-49b, 50]

49b, 50. lakSmaNa = oh, Lakshmana; [kaalasya] daivasya = [Time] for God; sarva bhuteSu = on all [each and every,] beings [to show its impact]; bhaaraH = encumbrance; na asti = not, there [unencumbered]; shuuraaH ca = brave ones, also; balavantaH ca = brawny one, also; raNa aajire = on battle, fields; kR^ita astraaH ca = those that have perfected, their missilery; kaala abhi pannaaH = Time, nigh, on chancing; siidanti = they founder; vaaluka setavaH yathaa = sand, levee, as with.

The use of word God for Time is to say that time is a created phenomenon, and to say Absolute is beyond time and nature as said na vR^iksha kaalaa prakR^itbhiH yasmaat prapancam parivartae ayam...shvetaashvatara upanishat 6-6.

3.69.51

इति ब्रुवाणो दृढ सत्य विक्रमो
महायशा दाशरथिः प्रतापवान् |
अवेक्ष्य सौमित्रिम् उदग्र विक्रमम्
स्थिराम् तदा स्वाम् मतिम् आत्मना अकरोत् ॥

Rama being the son of Dasharatha is an indomitable one, besides, a firmly and factually valorous one, by which he earned a great renown, and he on telling thus, and on looking over that recalcitrantly vengeful Soumitri, then Rama readied himself by his own steadied thinking.

dR^iDha satya vikramaH = firmly, factually, valorous Rama; mahaayashaa = [by which he earned] great renown; prataapavaan = indomitable one [for he is]; daasharathiH = Dasharatha's son; iti bruvaaNaH = thus, telling; udagra vikramam = uprisen [recalcitrantly] vengeful; saumitrim avekSya = at Soumitri, on looking over; tadaa svaam = then, his own; sthiraam matim = steadied, thinking; aatmanaa akarot = by himself, has done [he readied himself.]

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एको न सप्ततितमः सर्गः

3.70.1

तौ तु तत्र स्थितौ दृष्ट्वा भ्रातरौ राम लक्ष्मणौ |
बाहु पाश परिक्षिप्तौ कबन्धो वाक्यम् अब्रवीत् ॥

On prying at those two brothers, Rama and Lakshmana, who are completely stowed in the hangman's halter-like arms of the demon, and who are enduring within it, Kabandha said this sentence to them.

baahu paasha pari kSiptau = arms, [hangman's] halter, completely stowed by; tatra sthitau = therein [within the grip,] staying [enduring]; bhraatarau = at brothers; tau raama lakSmaNau = them, at Rama, Lakshmana; dR^iSTvaa = on seeing [prying]; kabandhaH vaakyam abraviit = Kabandha, sentence, said.

3.70.2

तिष्ठतः किम् नु माम् दृष्ट्वा क्षुधा आर्तम् क्षत्रिय ऋषभौ |
आहार अर्थम् तु सन्दिष्टौ दैवेन गत चेतसौ
॥

"Oh, excellent Kshatriya-s, on seeing me who am miserably famished, really what for you stay cool? You are the godsend gobs of mine, and hence now you are almost dead..." So said Kabandha to brothers.

kSatriya R^iSabhau = oh, Kshatriya, best ones among; kSudhaa aartam = by hunger, anguished [miserably famished]; maam dR^iSTvaa = me, on seeing; kim nu tiSThataH = what for, really, you stay [cool]; gata cetasau = gone, your lives [you are almost dead]; daivena aahaara artham tu sandiSTau = by god, food [my gobbets,] for purpose of, only, you are sent.

3.70.3

तत् श्रुत्वा लक्ष्मणो वाक्यम् प्राप्त कालम् हितम् तदा |
उवाच आर्तिम् समापन्नो विक्रमे कृत निश्चयः
॥

Lakshmana who is possessed by anguish, and who is determined to wreck revenge on that demon, said these expedient and advisable words to Rama on hearing that demon's word.

lakSmaNaH = Lakshmana; tat shrutvaa = that, one hearing; tadaa aartim sam aapannaH = then [who is by now,] anguish, possessed by; vikrame kR^ita nishcayaH = in valour [to wreck revenge on demon,] making, determination; praapta kaalam = chanced, time [expedient]; hitam vaakyam uvaaca = advisable, words, said [to Rama.]

3.70.4

त्वाम् च माम् च पुरा तूर्णम् आदत्ते राक्षस अधमः |
तस्मात् असिभ्याम् अस्य आशु बाहू चिन्दावहे गुरू
॥

"This scurrilous demon quickly hauled in you and me to his face level, and he will quickly take us in, therefore, we will have to swiftly hack off his lengthy arms at his shoulder level...

raakSasa adhamaH = demon, scurrilous; tuurNam = quickly; tvaam ca = you, also; maam ca = me, also; puraa = prior to; aadatte = can take in / hauled us in; tasmaat = therefore; asya = his; guruu baahuu = lengthy, arms; asibhyaam = with two [of our] swords; aashu = swiftly; chindaavahe = we hack off.

3.70.5

भिषणो अयम् महाकायो राक्षसो भुज विक्रमः |
लोकम् हि अति जितम् कृत्वा हि अवाम् हन्तुम् इह इच्छति ॥

"Gruesome is this gargantuan bodied demon, and triumphing over just with his arms he has utterly devastated this province, and he now wishes to end us...

bhiSaNaH = gruesome one; mahaakaayaH = gargantuan bodied; bhuja vikramaH = by arms, triumphing one; ayam raakshasaH = such, a demon; lokam ati jitam kR^itvaa = world [his province,] completely, conquered [devastating,] on making; iha avaam hantum icChati hi = now, us, to finish off, wishes, indeed.

3.70.6

निश्चेष्टानाम् वधो राजन् कुत्स्तितो जगती पतेः |
क्रतु मध्य उपनीतानाम् पशूनाम् इव राघव ॥

"Oh, king Raghava, killing the non-aggressive is tantamount to the killing of animals that are led into Vedic-ritual in its midst is despicable to the kings...

raajan raaghava = oh, king, Raghava; niH cheSTaanaam = without, gesticulations [motionless, those that are non-aggressive]; vadhaH = [their] killing; kratu madhya = Vedic-ritual, in the midst of; upa niitaanaam pashuunaam iva = to nigh, led in, animal, like [tantamount to]; jagatii pateH kutstitaH = for world's, lords [kings,] despicable.

The text varies with other mms. kratu madhye upa niitaam will change to kratu madhye apa niitaam in Maheshvara Tiirtha's version, then it translates as 'an animal led out of the ritual half way through the ritual...' meaning that 'the animal unbefitting for sacrifice...' And that is to say 1] an animal not prearranged and sanctified right from the beginning, but brought in the middle of ritual; 2] or, one that is brought for ritual which has to yield without being aggressive pratikaara hiina shakti; 3] or, paryagni kR^itaa na araNyaam utsR^ijyam a himsaayaa 'unsanctified or wild animals brought from wilds are to be let off, unhurt...' 4] or, one that which is not at the sacrificial post - it is not to be sacrificed...' and Lakshmana says addressing Rama as 'oh, king, you have to let off those beasts, but not this beastly demon who is aggressive and contemplating a regicide...'

3.70.7

एतत् संजल्पितम् श्रुत्वा तयोः क्रुद्धः तु राक्षसः |
विदार्य आस्यम् ततो रौद्रम् तौ भक्षयितुम् आरभत्
॥

On hearing all of their conversation that demon is infuriated, and then widely opening his ferocious mouth he started to wolf down both of them.

kruddhaH raakshasaH tu = infuriated, demon, on his part; tataH = then; tayoH = their; sam jalpitam = together, talked [conversation]; etat shrutvaa = all that, on hearing; raudram aasyam vidaarya = ferocious, mouth, broke open - opening wide; tau bhakshayitum aarabhat = both, to wolf down, started to.

3.70.8

ततः तौ देश कालज्ञौ खड्गाभ्याम् एव राघवौ |
अच्छिन्दताम् सुसंहृष्टौ बाहू तस्य अंस देशतः ॥

Then both the Raghava-s are very highly gladdened as the demon is hauling them towards his eye at shoulder level, and as they are the brothers with circumspection, they instantly mutilated his arms right at their shoulder joints only with two swords.

tataH = then; su sam hR^iSTau = very, highly, gladdened; desha kaalaj~nau = place, time knowers of [brothers with circumspection]; tau raaghavau = those, Raghava-s; khaDgaabhyaam eva = with two swords, only; tasya baahuu = his, arms; amsa deshataH = shoulder joint, from the place of; acChindataam = mutilated.

This compound su sam hR^iSTau is as per the text of Govindaraja and Maheshvara Tiirtha states this as su sam vignau meaning 'very highly agitated...' agitated at the short time available to cut off his hands, before falling into his well-head like mouth. And this expression 'very highly gladdened' is for the righteous advice given by Lakshmana, circumspectly.

3.70.9

दक्षिणो दक्षिणम् बाहुम् असक्तम् असिना ततः |
चिच्छेद रामो वेगेन सव्यम् वीरः तु लक्ष्मणः ॥

Then that dextrous Rama with an unrestrained speed hacked off the right arm, and valiant Lakshmana on his part hewed down the left arm that speedily.

tataH = then; dakSiNaH raamaH = dextrous, Rama; a saktam = not, restrained; vegena = with speed; dakSiNam baahum = right, arm; asinaa cicCheda = with sword, hacked off; viiraH lakSmaNaH tu = valiant one, Lakshmana, on his part; savyam [baahum cicCheda] = left [arm, hewed down.]

3.70.10

स पपात महाबाहुः चिन्न बाहुः महा स्वनः |
खम् च गाम् च दिशः चैव नादयन् जलदो यथा ॥

He that overlong-armed Kabandha fell down with mangled arms, reverberated the sky, earth, and all of the ten points of horizon with a cacophonous voice, like a black-thunderous-cloud.

mahaabaahuH = overlong-armed; saH = he, Kabandha; chinna baahuH = with mangled, arms; mahaa svanaH = with cacophonous, voice; jala daH yathaa = rain, giver [black-thunderous-cloud,] as with; kham ca = sky, also; gaam ca = earth, also; [dasha] dishaH caiva = [ten] points of horizons, also, thus; naadayan = reverberating; papaata = he, fell down.

3.70.11

स निकृत्तौ भुजौ दृष्ट्वा शोणित ओघ परिप्लुतः |
दीनः पप्रच्छ तौ वीरौ कौ युवाम् इति दानवः ॥

That demon on seeing at his dissevered shoulders on which the gushes of blood are overflowing, he self-piteously asked those two bold ones thus as, "who are you..."

saH daanavaH = he, that demon; nikR^ittau bhujau = at his dissevered, shoulders; dR^iSTvaa = on seeing; shoNita ogha pari plutaH = blood, gushes, with over, flowing; diinaH = self-piteously; yuvaam kau = you two, who; iti = thus; tau viirau papracCha = those, two bold ones, has asked.

3.70.12

इति तस्य ब्रुवाणस्य लक्ष्मणः शुभ लक्षणः |
शशंस तस्य काकुत्स्थम् कबंधस्य महाबलः ॥

When that great mighty Kabandha is asking thus, Lakshmana who has prosperous characteristics has informed him about Rama of Kakutstha, an unremitting dynasty.

tasya iti bruvaaNasya = his, this way, who is speaking [asking]; shubha lakSaNaH = one with prosperous, characteristics; lakSmaNaH = Lakshmana; mahaabalaH [mahaatmaanaH] = great-mighty [or, great souled]; tasya kabandhasya = to him, to Kabandha; kaakutstham shashamsa = about Kakutstha Rama, informed.

3.70.13

अयम् इक्ष्वाकु दायादो रामो नाम जनैः श्रुतः |
तस्य एव अवरजम् विद्धि भ्रातरम् माम् च लक्ष्मणम् ॥

"He is known to people by the name of Rama, the legatee of Ikshvaku dynasty, and you know me as his younger brother, Lakshmana, by my name...

ayam = he is; raamaH naama = Rama, by name; janaiH shrutaH = by people, heard [known]; ikSvaaku daayaadaH = Ikshvaaku's, legatee; maam tasya avarajam bhraataram = me, his, later born [younger,] as brother; lakSmaNam [naama naamataH] = as Lakshmana [named one by my name]; viddhi = you know.

3.70.14

मात्रा प्रतिहतो राज्ये रामः प्रवाजितो वनम् |
मया सह चरति एष भार्यया च महत् वनम् ॥

"Countervailed from kingdom by mother this Rama is bluntly sent to forests, and he is on the rove in great forests along with me ad his wife...

eSa = this one; raamaH = Rama; maatraa = by mother; prati hataH = counter, vailed; raajye = from kingdom; vanam pra vaajitaH = to forest, bluntly, sent to; mayaa saha = me, along with; bhaaryayaa ca = with his wife, also; mahat vanam carati = great, forest, he moves about.

3.70.15

अस्य देव प्रभावस्य वसतो विजने वने |
रक्षसा अपहृता भार्या याम् इच्छन्तौ इह आगतौ ॥

"A demon stole his wife while he whose leverage is like that of god is living in the unpopulated forest... and wishing to retrieve her we came here...

vi jane vane = without, people, in forest; vasataH = while living; deva prabhaavasya = god [like that of,] in his leverage; asya bhaaryaa rakSasaa apahR^itaa = his, wife, by demon, abducted; yaam icChantau iha aagatau = whom, wishing [to retrieve,] to here, [we] came.

3.70.16

त्वम् तु को वा किम् अर्थम् वा कबन्ध सदृशो वने |
आस्येन उरसि दीप्तेन भग्न जन्घो विचेष्टसे ॥

"But who are you? Your legs are broken, and your mouth is infernal, yet it is on your chest, and alike a topless, rootless tree trunk you are sprawling in the forest, how so, or, for what reason?" Lakshmana asked the demon thus.

tvam tu = you, but; kaH vaa = who, or; kabandha sadR^ishaH = trunk, alike; urasi diiptena aasyena = in chest, infernal, with mouth; bhagna janghaH = broken, calves [legs, legless]; vane = in forest; kim artham vaa = for what, reason, or; vi ceSTase = sprawling.

3.70.17

एवम् उक्तः कबंधः तु लक्ष्मणेन उत्तरम् वचः |
उवाच परम प्रीतः तत् इन्द्र वचनम् स्मरन् ॥

But Kabandha is highly delighted when Lakshmana spoke that way, as the words of Indra came to his memory, and he said these words in reply.

lakSmaNena evam uktaH = by Lakshmana, that way, when spoken; kabandhaH tu = Kabandha, on his part; tat indra vacanam smaran = that, Indra's, words, on memorising; parama priitaH = highly, delighted; uttaram vacaH uvaaca = in reply, words, spoke.

3.70.18

स्वागतम् वाम् नरव्याघ्रौ दिष्ट्या पश्यामि वाम् अहम् |
दिष्ट्या च इमौ निकृत्तौ मे युवाभ्याम् बाहु
बन्धनौ ॥

"Oh, manly tigers, by my providence you are revealed to me... welcome to you... and providentially sheared are these shackles, called my two arms, by you...

naravyaaghrau = oh, manly-tigers; vaam svaagatam [su aagatam] = to you, well, come; aham vaam diSTyaa pashyaami = I am, you, providentially, seeing you [instead, you are a revelation to me];; diSTyaa = providentially; yuvaabhyaam = by you two; me imau = my, these; baahu bandhanau = arms, shackles of [or, bondage]; nikR^ittau = sheared.

The arms, mouth-to-stomach, and another organ are the epitomes of mortals. A mortal does everything with arms and devours anything with mouth. martyaa kartaa bhoktaa ca Now those shackles of mortality are severed and he is ready for immortality.

3.70.19

विरूपम् यत् च मे रूपम् प्राप्तम् हि अविनयात् यथा |
तत् मे शृणु नरव्याघ्र तत्त्वतः शंसतः तव ॥

"Oh, manly tiger, actually how this form of mine is disfigured, of course owing to my distrustful behaviour, that you may listen while I narrate it to you.

naravyaaghra = oh, manly tiger; me = my; vi ruupam = dis, figure; yat ruupam = mine, which, form - is there; that; yathaa = as to how; a vinayaat = by dis, respect; praaptam = chanced on me; tava = to you; tattvataH shamsataH = actually, while being narrated; tat me shR^iNu = that, from me, you listen.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे सप्ततितमः सर्गः

3.71.1

पुरा राम महाबाहो महाबल पराक्रम |
रूपम् आसीत् मम अचिंत्यम् त्रिषु लोकेषु विश्रुतम् ॥यथा
सूर्यस्य सोमस्य शक्रस्य च यथा वपुः |

"Oh, great dextrous Rama with great daring and dashing, as to how the physique of sun, moon, and even that of Indra is there now, my physique was also like that earlier, an unbelievable mien and renowned in all the three worlds... [3-71-1, 2a]

1, 2a. mahaabaaho = oh, great dextrous one; mahaa bala paraakrama raama = oh great, daring, dashing, Rama; puraa = at one time - my form was; suuryasya = sun's; somasya = of moon's; yathaa = how it was - physiques of those gods; shakrasya ca = Indra's [physique,] also; vapuH = body; yathaa = as to how it is; [tathaa = in that way]; mama ruupam = my, form - was there; which is; a cintyam = unbelievable; triSu lokeSu vishrutam = in three, world, renowned; aasiit = was there.

3.71.2

सो अहम् रूपम् इदम् कृत्वा लोक वित्रासनम् महत् ॥ऋषीन् वन गतान् राम त्रासयामि ततः ततः |

"Such as I was with an admirable body, disguising myself in this kind of horrendous form which is utterly dreadful to the world, I was scaring the forest living sages, there and there...

2b, 3a. raama = oh, Rama; saH aham = such as, I was [with an admirable body]; loka vitraasanam = for world, utterly scaring; mahat idam ruupam kR^itvaa = horrendous, this sort of, form, on making [on disguising]; tataH tataH = there, there; vana gataan = forest, gone in - forest moving; R^iSiin = sages; traasayaami = I was scaring,.

3.71.3

ततः स्थूलशिरा नाम महर्षिः कोपितो मया ॥संचिन्वन् विविधम् वन्यम् रूपेण अनेन धर्षितः |

"On one day, when a great sage named Sthuulashira was collecting divers forest produce for his Vedic-ritual, I scared him with this ugly form and I even exasperated him... [3-71-3b, 4a]

3b, 4a. tataH = then - on one day; vividham vanyam sancinvan = divers, forest produce, on who is collecting; sthuulashiraa naama maharSiH = Sthuulashariira, named, great sage; anena ruupeNa dharSitaH = by this, [ugly] form, [by me] scared; and; mayaa kopitaH = by me, he is exasperated.

3.71.4

तेन अहम् उक्तः प्रेक्ष्य एवम् घोर शाप अभिधायिना ॥एतत् एव नृशंसम् ते रूपम् अस्तु विगर्हितम्
|

"On seeing me that sage who is an enforcer of deadly curse cursed me in this way, 'that which is presently diabolic and despicable form of yours, hereinafter you will abide in this form alone...' [3-71-4b, 5a]

4b, 5a. prekSya = on seeing [me]; ghora shaapa abhidhaayinaa = deadly, curse, enforcer of; tena aham evam uktaH = by him, I am, this way, said - cursed; te = to you; nR^ishansam = diabolic; vi garhitam = verily, despicable; etat = this; ruupam eva astu = [present] form, alone, will be [you will abide in.]

3.71.5

स मया याचितः क्रुद्धः शापस्य अन्तो भवेत् इति ॥अभिशाप कृतस्य इति तेन इदम् भाषितम् वचः |

"When I begged that enraged sage as, 'even if I have committed this blasphemy owing to my blasphemous fate, will there be an end to this blasphemed form of mine, or not...' and then he spoke this word to me... [3-71-5b, 6a]

5b-6a. kruddhaH saH = enraged, he; abhishaapa kR^itasya = by blasphemy, committed - wrong of mine; shaapasya antaH bhavet iti [cet] = curse's, end, [whether] there is [or not,] thus; iti mayaa yaacitaH = thus, by me, when begged; tena idam vacaH bhaaSitam = by him, this, word, is spoken.

3.71.6

यदा छित्त्वा भुजौ रामः त्वाम् दहेत् विजने वने ॥तदा त्वम् प्राप्स्यसे रूपम् स्वम् एव विपुलम्
शुभम् |

" 'When Rama incinerates you in an uninhibited forest on chopping off your shoulders, then you will regain your own grand and auspicious form...' So said the sage to me... [3-71-6b, 7a]

6b-7a. raamaH = Rama; bhujau Chittvaa = shoulders, on chopping off; tvaam yadaa vijane vane dahet = you, when, in uninhibited, forest, incinerates; tadaa = then; tvam = you; svam eva = your own, only; vipulam shubham ruupam praapsyase = grand, auspicious form, will be regained

3.71.7

श्रिया विराजितम् पुत्रम् दनोः त्वम् विद्धि लक्ष्मण ॥इन्द्र कोपात् इदम् रूपम् प्राप्तम् एवम्
रण आजिरे |

"Oh, Lakshmana, you may know as the most handsome son of Danu, and this misshapen form has chanced on me owing the ire of Indra in battlefield... [3-71-7b, 8a]

7b, 8a. lakSmaNa = oh, Lakshmana; danoH = of Danu; shriyaa viraajitam = with splendidness, who shone forth - most handsome; putram = as the son of - Danu; tvam viddhi = you, know thus; indra kopaat = Indra, by ire of; raNa aajire = in battle, field; evam = in this way; idam ruupam = this, form; praaptam = chanced.

The cause of curse is said so far and now the effect is narrated, and tiivrataratapaHpratyaahitapitaamahavaralabhaashastravadhyabhaavadarpitena mayaa raNe vikramya pradharShita shakraH - so says dk about it.

3.71.8

अहम् हि तपसा उग्रेण पितामहम् अतोषयम् ॥दीर्घम् आयुः स मे प्रादात् ततो माम् विभ्रमो अस्पृशत्
|

"I have gladdened Grandparent Braham with severe ascesis and He granted longevity to me, and then a kind of recalcitrance touched off in my mind... [3-71-8b, 9a]

8b, 9a. aham ugreNa tapasaa = I have, by ascesis, severe; pitaamaham atoSayam = Grandparent Brahma, gladdened; saH me = he, to me; diirgham aayuH praadaat = long, life, granted; tataH maam vibhramaH aspR^ishat = then, to me, headstrongness [a kind of recalcitrance,] touched off [in my mind.]

3.71.9

दीर्घम् आयुः मया प्राप्तम् किम् मे शक्रः करिष्यति ॥इति एवम् बुद्धिम् आस्थाय रणे शक्रम् अधर्षयम्
|

" 'When longevity is acquired by me what Indra can do to me...' thus relying upon that kind of certitude, I jousted with Indra in a bout... [3-71-9b, 10a]

9b, 10a. mayaa diirgham aayuH praaptam = by me, long, life, acquired; shakraH me kim kariSyati = Indra, to me, what, can do; iti evam = thus, that kind of; buddhim aasthaaya = certitude, relying upon; raNe shakram adharSayam = in a bout, with Indra, I jousted with.

3.71.10

तस्य बाहु प्रमुक्तेन वज्रेण शत पर्वणा ॥सक्थिनी च शिरः चैव शरीरे संप्रवेशितम् |

"But the Thunderbolt that has a hundred cutting edges and that which is launched from Indra's hand has rammed by head and thighs into my body... [3-71-10b, 11a]

10b, 11a. tasya baahu pramuktena = his, hand, launched; vajreNa shata parvaNaa = by Thunderbolt, of hundred cutting edges; sakthinii ca = thighs, also; shiraH caiva = head, also thus; shariire sam praveshitam = into body, to verily, enter [rammed in.]

3.71.11

स मया याच्यमानः सन् न आनयत् यम सादनम् ॥पितामह वचः सत्यम् तत् अस्ति इति मम अब्रवीत् |

"When I begged of him saying, 'lead me to the hell of Yama, rather than making me to live this hell of a body...' Then Indra said this to me, 'Let the Grandparent Brahma's word about your longevity come true...' Thus Indra spared me to me... [3-71-11b, 12a]

11b, 12a. saH = he, Indra; mayaa yaacyamaanaH san = by me, begged, even though; yama saadanam na aanayat = to Yama's, residence [world,] not, led [not led me to hell - spared lives]; tat pitaamaha vacaH satyam astu = that [word of,] Grandparent's, word, true, let come; iti = thus; mama abraviit = to me, said.

3.71.12

अनाहारः कथम् शक्तो भग्न सक्थि शिरो मुखः ॥वज्रेण अभिहतः कालम् सु दीर्घम् अपि जीवितुम् |

" 'By the impaction of Thunderbolt disarranged are my thighs and head, thereby my mouth went into my stomach... and without thighs how can I prowl, without arms how can I scrabble, and without a mouth how can I guzzle... and how am I capable to live on, and even that living too, is destined for too long a time...' [3-71-12b, 13a]

12b, 13a. vajreNa abhihataH = by Thunderbolt, hit down [thus, by its impact]; bhagna = broken [disarranged]; sakthi shiraH mukhaH = thighs, head, mouth; an aahaaraH = without, food; su diirgham kaalam = for very, long, time; jiivitum api = to live, at least; katham shaktaH = how, I am capable.

3.71.13

स एवम् उक्तः मे शक्रो बाहू योजनम् आयतौ ॥तदा च आस्यम् च मे कुक्षौ तीक्ष्ण दंष्ट्रम् अकल्पयत्
|

"When I said to Indra this way, Indra devised for me yojana long arms, also that way a rapier-fanged mouth in my paunch... [3-71-13b, 14a]

13b, 14a. saH evam uktaH = he, Indra, this way, said to [by me]; shakraH me = Indra, for me; yojanam aayatau baahuu = yojana, long, arms; tadaa ca = that way, also; tiikSNa danSTram aasyam ca = rapier, fanged, mouth, also; me kukSau akalpayat = in paunch, he devised.

3.71.14

सो अहम् भुजाभ्याम् दीर्घाभ्याम् संकृष्य अस्मिन् वने चरान् ॥सिंह द्विपि मृग व्याघ्रान् भक्षयामि
समंततः |

"Such as I am, I have been eating the lions, elephants, animals, and tigers that are on the move in this forest, hauling them in with both of my overlong arms... [3-71-14b, 15a]

14b, 15a. saH aham = such as, I am; diirghaabhyaam bhujaabhyaam = with overlong ones, both arms; asmin vane = in this, forest; samantataH caraan = all over, moving; simha dvipi mR^iga vyaaghraan = lions, elephants, animals, tigers; samkR^iSya = hauling in; bhakSayaami = I am eating.

3.71.15

स तु माम् अब्रवीत् इन्द्रो यदा रामः स लक्ष्मणः ॥छेत्स्यते समरे बाहू तदा स्वर्गम् गमिष्यसि
|

"Indra has also said to me, 'as and when Rama hacks off your arms along with Lakshmana in a conflict, then you can go to heaven...' Thus Indra said to me and vanished. [3-71-15b, 16a]

15b, 16a. saH indraH tu = he, that Indra, on his part; maam abraviit = to me, said; yadaa sa lakSmaNaH raamaH = as and when, with, Lakshmana, Rama; samare baahuu Chetsyate = in conflict, arms, hacks off; tadaa svargam gamiSyasi = then, to heaven, you can go.

3.71.16

अनेन वपुषा तात वने अस्मिन् राजसत्तम ॥यत् यत् पश्यामि सर्वस्य ग्रहणम् साधु रोचये |

"Oh, sire, I am grabbing whatever I see in this forest while living with this body... oh, powerful king, as I feel it meetly and a must for me... [3-71-16b, 17a]

16b, 17a. raja sattama = oh, king, the powerful; taata = oh, sire; asmin vane = in this, forest; anena vapuSaa = with this, body; yat yat pashyaami = what, what [whatever,] I am seeing; sarvasya grahaNam saadhu rocaye = them all, grabbing, meetly, I feel.

3.71.17

अवश्यम् ग्रहणम् रामो मन्ये अहम् समुपैष्यति ॥इमाम् बुद्धिम् पुरस्कृत्य देह न्यास कृत श्रमः
|

"I believed that Rama will certainly come nigh of my captivity, and confiding myself in this kind of determination, presaged by sage Sthuulashira, as well... I have been toiling to dislodge this body... [3-71-17b, 18a]

17b, 18a. raamaH = Rama; avashyam grahaNam samupaiSyati [sam up eS] = certainly, into captivity, comes nigh of; thus; aham manye = I, believed; imaam buddhim puras kR^itya = this kind of, determination, confiding in; deha nyaasa = body, to dislodge; kR^ita shramaH = made, toil [ I became a toiler.]

3.71.18

स त्वम् रामो असि भद्रम् ते न अहम् अन्येन राघव ॥शक्यो हन्तुम् यथा तत्त्वम् एवम् उक्तम् महर्षिणा
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"Oh, Raghava, as to how this has happened in this way according to the sum and substance told by the sage Sthulashira, you alone are that Rama, let safe betide you, and none other than you is capable to mangle me... [3-71-18b, 19a]

18b, 19a. raaghava = oh, Raghava; tvam saH raamaH asi = you, that, Rama, you are; te bhadram = safe betides you; maharSiNaa tattvam = by sage, fact [gravamen]; evam = this way; yathaa uktam = as to how, said; thereby; aham anyena hantum shakyaH na = I am, by other [person,] to be killed [mangle,] capable, not.

3.71.19

अहम् हि मति साचिव्यम् करिष्यामि नर ऋषभ ॥मित्रम् चैव उपदेक्ष्यामि युवाभ्याम् संस्कृतो अग्निना
|

"Oh, impetuous man Rama, if I were to be beatified by you two by incinerating me in Fire, I will advice you about the next course of your action... I will further advise you about your prospective friend..." So said Kabandha to Rama. [3-71-19b, 20a]

19b, 20a. nara R^iSabha = oh, man, bullish [impetuous]; aham = I; [yadi cet = if, it were to be]; agninaa samskR^itaH = by Fire, beatified by incineration; yuvaabhyaam = to you two; mati saacivyam = by mind, ministerial help [advice]; kariSyaami = I will do [give]; mitram caiva upadekSyaami = friend, also thus, I will [further] advise.

3.71.20

एवम् उक्तः तु धर्मात्मा दनुना तेन राघवः ॥इदम् जगाद वचनम् लक्ष्मणस्य उपशृण्वतः |

When Raghava is said thus by that Kabandha, the heir of Danu, that duty-minded Rama said this word to Kabandha while Lakshmana is hearing. [3-71-20b, 21a]

20b, 21a. tena danunaa = by him, by Danu [Danu's son]; evam uktaH = thus, who is said - Rama; dharmaatmaa raaghavaH = duty-mined, Raghava; lakSmaNasya upa shR^iNvataH = of Lakshmana's, nearby, hearing [while Lakshmana is hearing]; idam vacanam jagaada = this, word, said [to Kabandha]

This Kabandha and his lineage is an enigma and variously said at various places, just by deflection of one or two words. This being the riddle of grammarians, we are supposed to know that he is a demon blessed for gandharva-hood, and then accursed to demon-hood, and then becomes a gandharva again and goes to heaven, at the blessing of Rama. The last compound in second stanza differs with that of other mms, in wording, but not in its meaning.

3.71.21

रावणेन हृता सीता मम भार्या यशस्विनी ॥निष्क्रांतस्य जनस्थानात् सह भ्रात्रा यथा सुखम् |

"Ravana conveniently stole my illustrious wife when myself and my brother exited from Janasthaana... [3-71-21b, 22a]

21b, 22a. janasthaanaat = from Janasthaana; saha bhraatraa = with, brother; niSkraantasya = one who exited - when I exited; mama bhaaryaa yashasvinii siitaa = my, wife, illustrious, Seetha; raavaNena yathaa sukham hR^itaa = by Ravana, as per, convenience [conveniently,] stolen.

3.71.22

नाम मात्रम् तु जानामि न रूपम् तस्य रक्षसः ॥निवासम् वा प्रभावम् वा वयम् तस्य न विद्महे |

"I only know his name but not the form of that demon... and we are unaware either of his stronghold or of his staying power... [3-71-22b, 23a]

22b, 23a. tasya rakSasaH = that, of demon; naama maatram tu jaanaami = name, only, but, I know; ruupam na = [his] form, not - I don't know; tasya = his; nivaasam vaa = residence [stronghold,] either; prabhaavam vaa = staying power, or; vayam na vidmahe = we, of his, not, in the know of [unaware of.]

It appears that Rama is dealing with this Kabandha with a half-belief, because he is rehashing the same good old parroting. Here there is a mutual distrust. 'What if this demon when reduced to ashes cannot say anything... like Viraadha...' is the distrust in Rama, and 'what if I am going to say the name of Sugreeva now itself, before they incinerate me, and on knowing the name of Sugreeva, what if this Rama departs quickly to Sugreeva, without burning me...' is the mistrust of Kabandha. The averral of Rama to Kabandha is unclear so far, and in order to put his case straight Rama has to rehash, so he is going over again. The same is the case with Sugreeva. He blatantly lies to Rama that he does not know Ravana, in Kishkindha Kanda. And if insisted Sugreeva, or to that matter of fact Seetha, both are ready with their self-assertive dialogue:   kaH na aparaadhyati  'who errs not...'

3.71.23

शोक आर्तानाम् अनाथानाम् एवम् विपरिधावताम् ॥कारुण्यम् सदृशम् कर्तुम् उपकारे च वर्तताम् |

"It will be apt of you to show befitting mercy on us who are anguished by agony, running all over helter-skelter like unsheltered ones, and we who will be compliant for your restitution... [3-71-23b, 24a]

23b, 24a. shoka aartaanaam = by agony, anguished - we are; a naathaanaam = un, sheltered ones; evam = this way; vi pari dhaavataam = verily, all over, running [we are running helter-skelter]; upakaare vartataam ca = in helpfulness [in your restitution,] [we who will be] following [comply with]; kaaruNyam = mercifulness; sadR^isham kartum [arhasi] = this type of [befitting,] to do, [apt of you to show mercy on us.]

3.71.24

काष्ठानि आनीय भग्नानि काले शुष्काणि कुंजरैः ॥धक्ष्यामः त्वाम् वयम् वीर श्वभ्रे महति कल्पिते
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"Oh, brave Kabandha, on bringing dried up firewood that was rent at times by elephants, and on digging a large trench, we will incinerate you in it... [3-71-24b, 25a]

24b, 25a. viira = oh, brave Kabandha; kaale kunjaraiH bhagnaani = at times, by elephants, rent; shuSkaaNi kaaSThaani aaniiya = dried up, firewood, on brining in; kalpite mahati shvabhre = on arranging [digging,] large, in trench; vayam tvaam dhakSyaamaH = we, you, will incinerate.

3.71.25

स त्वम् सीताम् समाचक्ष्व येन वा यत्र वा हृता ॥कुरु कल्याणम् अत्यर्थम् यदि जानासि तत्त्वतः
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"Such as you are, if you actually know who stole Seetha, or whereto she is stolen, either... you clearly inform of her when incinerated, thus you will be rendering a most gracious deed to me, and to all concerned..." Thus Rama made clear of his case. [3-71-25b, 26a]

25b, 26a. saH tvam = such as, you are; tattvataH jaanaasi yadi = actually, you know, if; siitaam = about Seetha; yena vaa = by whom, or; yatra vaa = to where, or; hR^itaa = stolen; samaacakSva = inform clearly; ati artham = very much - most; kalyaaNam kuru = gracious deed, you do.

3.71.26

एवम् उक्तः तु रामेण वाक्यम् दनुः अनुत्तमम् ॥प्रोवाच कुशलो वक्तुम् वक्तारम् अपि राघवम् |

When he is said thus that expert articulator Kabandha replied Rama, who is also an expert enunciator, with expedient words. [3-71-26b, 27a]

26b-27a. raameNa = by Rama; evam uktaH = thus, who is spoken - Kabandha; vaktum kushalaH danuH = in articulation, expert, Kabandha of Danu; vaktaaram raaghavam = to enunciator, to Raghava; anuttamam vaakyam = unexcelled [expedient words,] words; provaaca = replied.

3.71.27

दिव्यम् अस्ति न मे ज्ञानम् न अभिजानामि मैथिलीम् ॥यः ताम् ज्ञास्यति तम् वक्ष्ये दग्धः स्वम्
रूपम् आस्थितः |

"There is no divine knowledge to me as of now... nor I can identify Maithili... but when I am burnt I assume my own original divine form, and then I will be able tell about him, who will find her out... [3-71-27b, 28a]

27b, 28a. me divyam GYaanam na asti = to me, divine, knowledge, not, is there; na abhijaanaami maithiliim = not, I can identify, Maithili; dagdhaH = when I am burnt down; svam ruupam aasthitaH = [my] own, form, on assuming; yaH = he; taam = her; GYaasyati = will know [will find out]; tam = him; vakSye = I tell of.

3.71.28

यो अभिजानाति तद् रक्षः तद् वक्ष्ये राम तत् परम् ॥अदग्धस्य हि विज्ञातुम् शक्तिः अस्ति न
मे प्रभो |
राक्षसम् तम् महावीर्यम् सीता येन हृता तव ॥

"With this unburnt body, oh, Rama, I indeed have no ability to discern anything, hence oh, lord, I will be able to speak about him who can familiarise you with that great mighty demon, by whom your Seetha is stolen, only after that incineration... [3-71-28b, 29]

28b, 29. prabho = oh, lord; raama = Rama; yena = by whom; tava siitaa hR^itaa = your, Seetha, is stolen; tam mahaa viiryam raakSasam = about that, great mighty, demon; viGYaatum = to know; a dagdhasya = when not, incinerated - with an unburnt body; me shaktiH na asti = ability, is not, there; tat param hi = there, after, indeed - after incineration; yaH abhijaanaati tat rakshaH = who, can familiarise, that [incineration,] demon; tat vakshye that, I speak about.

3.71.30

विज्ञानम् हि महत् भ्रष्टम् शाप दोषेण राघव |
स्वकृतेन मया प्राप्तम् रूपम् लोक विगर्हितम् ॥

"Oh, Raghava, utterly distorted is my acumen, indeed, by the blemish of curse... and this form which is despicable to world has bechanced only because of my own antics...

raaghava = oh, Raghava; shaapa doSeNa = by curse's, blemish; [mama = my]; viGYaanam = acumen; mahat bhraSTam hi = utterly, distorted, isn't it; mayaa sva kR^itena = by me, by my own, deeds - my own antics towards sages and Indra; loka vigarhitam = world, despicable; ruupam praaptam = form, bechanced.

3.71.31

किम् तु यावत् न याति अस्तम् सविता श्रान्त वाहनः |
तावत् माम् अवटे क्षिप्त्वा दह राम यथा विधि ॥

"Oh, Rama, soon you have to toss me into trench to burn me customarily, sooner than the Sun's going to Mt. Dusk when his horses are fatigued...

raama = oh, Rama; kim tu = but; savitaa = Sun; shraanta vaahanaH = one with fatigued, vehicle [here, horses]; astam = to dusk; yaavat na yaati = soon before, not, goes; taavat = sooner than; maam avaTe kSiptvaa = me, in trench, on tossing; yathaa vidhi daha = as per, custom, burn.

Now Rama started to believe Kabandha because the simile used by him refers to the dusking Sun with fatigued horses. Though Kabandha is always telling that 'I have no knowledge... I lost my discernment...' etc., half told is the fact that there is someone out there to help Rama. Hence, the believability is bechanced. Sun's horses will never be fatigued, but fatigued is this Kabandha in this grotesque physique, as a vehicle predestined to communicate some information to Rama. And when a dusking Sun is indicated, another dawning Sun is also indicated, in his freshness. So also, Kabandha is about to resurrect after this incineration, as a vehicular messenger for Rama.

3.71.32

दग्धः त्वया अहम् अवटे न्यायेन रघुनंदन |
वक्ष्यामि तम् महावीर यः तम् वेत्स्यति राक्षसम् ॥

"Oh, Rama, the legatee of Raghu, when I am scripturally burnt by you in a trench, oh, great valiant Rama, for sure, I will tell of him, who can quiet fathom that demon...

mahaa viira = oh, great valiant Rama; raghunandana = oh, legatee of Raghu; aham tvayaa = I, by you; nyaayena = justifiably [scripturally]; avaTe dagdhaH = in trench, when burnt; yaH = who; tam raakSasam vetsyati = about that, demon, knows [quite fathoms]; tam = about him; vakSyaami = I [for sure] tell of.

3.71.33

तेन सख्यम् च कर्तव्यम् न्याय्य वृत्तेन राघव |
कल्पयिष्यति ते प्रीतः साहाय्यम् लघु विक्रमः ॥

"Oh, Raghava, you have to befriend him with an amicable comportment... and that valiantly alacritous one will be gladdened by the sequel of your friendship, and he will evolve a succour to you...

raaghava = oh, Raghava; nyaayya vR^ittena = with amicable, comportment; tena sakhyam ca kartavyam = with him, friendship, also, made [effectuated]; laghu vikramaH = that quick-paced, valiant [valiantly alacritous Sugreeva]; priitaH = gladdened; te saahaayyam kalpayiSyati = to you, succour, evolves.

3.71.34

न हि तस्य अस्ति अविज्ञातम् त्रिषु लोकेषु राघव |
सर्वान् परिवृतो लोकान् पुरा वै कारण अन्तरे ॥

"Oh, Raghava, nothing is there in all the three worlds that is unfamiliar to him, for he circumnavigated all worlds once, in a different context...

raaghava = oh, Raghava; triSu lokeSu = in three, worlds; tasya = to him; a viGYaatam = not, familiar; na asti hi = not, is there, indeed; puraa = once; kaaraNa antare = on cause, different [causa sine qua non]; sarvaan lokaan pari vR^itaH vai = all, worlds, circum, navigated, remarkably.

Even now Kabandha is not naming Sugreeva, only for fear of loosing Rama, without burning the half dead Kabandha. Kabandha knows that humans do not burn or bury the undead, and Rama may now leave this dying Kabandha to his natural death, and go away. But Rama is already acquainted with the dying ceremonies of demons, where they die only after a physically dead, perforce, by consigning them to fire or burying them alive, as in the case of Viraadha. Hence this stingy maiming and baiting of Kabandha is continued, to burn him down, perforce.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एक सप्ततितमः सर्गः

3.72.1

एवम् उक्तौ तु तौ वीरौ कबन्धेन नर ईश्वरौ |
गिरि प्रदरम् आसाद्य पावकम् विससर्जतुः ॥

When Kabandha said that way, both those brave men and lords of people, on throwing the body of Kabandha into a mountain cleft and then embedded it with firewood.

kabandhena = by Kabandha; evam uktau = that way, those two who are said; nara iishvarau = people's, lords; tau viirau = those, brave men; giri pradaram aasaadya = mountain, cleft, on getting at [throwing the body of Kabandha in it]; paavakam visasarjatuH = fire [firewood,] bestrewn [embedded it.]

3.72.2

लक्ष्मणः तु महा उल्काभिः ज्वलिताभिः समन्ततः |
चिताम् आदीपयामास सा प्रजज्वाल सर्वतः ॥

On his part Lakshmana started to torch that pyre with highly sparkling torches from all over, and even that pyre too suddenly blazed with blazes from all over.

lakSmaNaH tu = Lakshmana, on his part; jvalitaabhiH = with blazing; mahaa ulkaabhiH = with highly, sparkling torches; samantataH = all over; citaam = pyre; aadiipayaamaasa = started to torch; saa = that - pyre; sarvataH = on all sides; prajajvaala [pra ja jvaaala] = suddenly, blazingly, blazed.

3.72.3

तत् शरीरम् कबन्धस्य घृत पिण्ड उपमम् महत् |
मेदसा पच्यमानस्य मन्दम् दहति पावकः ॥

That massy body of Kabandha is full with fat and while it is being cooked, it is in simile with a massy gob of ghee. But the Fire had to stew that body tardily, though that stewed meat is Fire's favourite dish, because of that body's massiveness.

medasaa = [full] with fat; pacyamaanasya = while being cooked - being burnt in fire; kabandhasya = Kabandha's; mahat = massy; ghR^ita piNDa upamam = ghee, gob, in simile; tat shariiram = that, body; paavakaH mandam dahati = fire, tardily, burnt it [stewed the body.]

3.72.4

स विधूय चिताम् आशु विधूमो अग्निर् इव उत्थितः |
अरजे वाससी बिभ्रत् मालाम् दिव्याम् महाबलः ॥

In a trice that highly dynamic Kabandha zoomed up shoving off that pyre, and he is now attired in lily-white vestments and angelic garlands, and appeared like a fumeless fire.

mahaabalaH = highly, dynamic; saH = he [Kabandha]; a raje = un, tarnished [lily-white]; vaasasii = vestments; divyaam maalaam = angelic, garlands; bibhrat = attired in; citaam vidhuuya = pyre, on shoving off; aashu = in a trice; vi dhuumaH agniH iva utthitaH = without, fumes, fire, alike [looks like,] zoomed.

3.72.5

ततः चिताया वेगेन भास्वरो विरज अंबरः |
उत्पपात आशु संहृष्टः सर्व प्रत्यंग भूषणः ॥

Then highly gladdened Kabandha jumped up onto sky from the pyre, and there he is irradiant with unsullied clothing, and fineries decorated on every limb.

tataH = then; bhaasvaraH = irradiant Kabandha; vi raja ambaraH = with not, sullied, clothing; samhR^iSTaH = highly gladdened; sarva prati anga bhuuSaNaH = on all, every, limb, with fineries; aashu vegena = with quick, speed; citaayaa ut papaata = from pyre, up, jumped [onto sky.]

3.72.6

विमाने भास्वरे तिष्ठन् हंस युक्ते यशस् करे |
प्रभया च महातेजा दिशो दश विराजयन् ॥सो अन्तरिक्ष
गतो वाक्यम् कबन्धो रामम् अब्रवीत् |

On going to firmament Kabandha is now seated in a dazzling celestial aircraft yoked with swans, which endows renown because it takes the occupants to the realms of Brahma, and sitting in that celestial aircraft he said this sentence to Rama, while his own great glimmer and glitter beamed forth in all ten quarters.

6, 7a. saH kabandhaH he, that Kabandha; antarikSa gataH = to firmament, on going; hamsa yukte = with swans, yoked; yashas kare = renown, endowing; bhaasvare = dazzling; vimaane tiSThan = in aircraft, seated; mahaatejaa = with great glimmer [his own appearance]; prabhayaa ca = glitter also [additional self-refulgence, added now by the sacred incineration by Rama, or by the glitter of heavenly aircraft]; dasha dishaH = ten, quarters; viraajayan = beaming forth; raamam vaakyam abraviit = to Rama, sentence, said.

3.72.7

शृणु राघव तत्त्वेन यथा सीमाम् अवाप्स्यसि ॥राम षड् युक्तयो लोके याभिः सर्वम् विमृश्यते |
परिमृष्टो दश अन्तेन दश आभागेन सेव्यते ॥

"Oh, Raghava, how you will regain Seetha, that you listen from me in its essence... oh, Rama, by which and which analyses everything will be analysed, six of such ideations are available in this world... and when a person is touched down by a spell of nemeses, he shall adore one who is equally in such spell of nemesis... [3-72-7b, 8]

7b, 8. raaghava = oh, Raghava; siimaam = Seetha; yathaa avaapsyasi = how, you will regain; tattvena shR^iNu = in essence, listen; raama = oh, Rama; yaabhiH = by which [analyses]; sarvam = everything; vimR^ishyate = will be analysed; SaT yuktayaH = six, ideations; loke = in world [available]; dasha antenna = spell, at end [at nemesis]; parimR^iSTaH = on who is touched down [with such nemesis]; dasha aabhaagena = spell, one deprived of [under the spell of nemesis]; sevyate = adorable.

The six ideations employed by kings in kingship are 1] sandhi a covenant with adverse kings; 2] vigraha continuing hostilities; 3] yaana waging war; 4] aasana sit out for proper time; 5] dvaidhii bhaava creating factions and vicissitudes in enemy groups; 6] samaashraya taking shelter under a coequal.

3.72.9

दश आभाग गतो हीनः त्वम् राम सह लक्ष्मणः |
यत् कृते व्यसनम् प्राप्तम् त्वया दार प्रधर्षणम् ॥

"Oh, Rama, you along with Lakshmana went into a spell of nemesis, and thus you have become an underprivileged one, and that spell alone has obtained you this dire straits, in the form of abducting your wife...

raama = oh, Rama; saha lakSmaNaH = with, Lakshmana; tvam = you are; dasha aabhaaga gataH = spell, of nemesis, went into; hiinaH = underprivileged [of kingdom, kingly comforts]; yat kR^ite = by which, doing [reason, that spell has done this]; tvayaa = by you; daara = wife; pradharSaNam = dishonouring [in the form of abducting]; vyasanam praaptam = dire straits, obtained.

3.72.10

तत् अवश्यम् त्वया कार्यः स सुहृत् सुहृदाम् वर |
अकृत्वा न हि ते सिद्धिम् अहम् पश्यामि चिन्तयन् ॥

"Oh, best among kind-hearted ones, thereby you have to certainly befriend such a soul in similar dire straits... however deeply I may think, I am not able to perceive your accomplishment if you do not befriended with such a soul...

suhR^idaam vara = among kind-hearted ones, the best; tat = thereby; saH = such a soul [in similar dire straits]; tvayaa = by you; avashyam = certainly; suhR^it kaaryaH = friendship, is to be done [befriended]; a kR^itvaa = without, doing [if unbefriended]; te = your; siddhim = accomplishment; aham cintayan = I, on thinking; na pashyaami hi = not, perceiving, indeed.

3.72.11

श्रूयताम् राम वक्ष्यामि सुग्रीवो नाम वानरः |
भ्रात्रा निरस्तः क्रुद्धेन वालिना शक्र सूनुना ॥

"Oh, Rama, listen what I tell... a vanara is there by name Sugreeva, who is vengefully reneged by his brother Vali, the son of Indra...

raama vakSyaami shruuyataam = oh, Rama, I tell, that may be listened; shakra suununaa = by Indra's, son; bhraatraa kruddhena = by brother, furiously [vengefully]; vaalinaa nirastaH = by Vali, reneged; sugriivaH naama vaanaraH = Sugreeva, named, vanara [is there.]

3.72.12

ऋष्यमूके गिरि वरे पंपा पर्यन्त शोभिते |
निवसति आत्मवान् वीरः चतुर्भिः सह वानरैः ॥

"That self-respectful valiant Sugreeva is living on the Mt. Rishyamuka, a best mountain available in the lambent fringes of Pampa Lake, along with four other vanara-s.

aatmavaan = self-respecting one - Sugreeva; viiraH = valiant one; pampaa pari anta shobhite = Pampa Lake, over, end [fringes,] lambent; R^iSyamuuke = in Mt. Rishyamuka; giri vare = mountain, best; caturbhiH vaanaraiH saha = with four, [other] vanara-s, along with nivasati = is living.

3.72.13

वानरेन्द्रो महावीर्यः तेजोवान् अमित प्रभः |
सत्य संधो विनीतः च धृतिमान् मतिमान् महान् ॥

"He that Sugreeva is a masterful one among vanara-s, highly mettlesome, self-resplendent, and illimitable is his self-radiance... and he is also truth-bound and culture-bound... a mastermind, master-hand and a taskmaster...

vaanarendraH = among vanara-s, masterful; mahaaviiryaH = highly mettlesome; tejovaan = self-resplendent; a mita prabhaH = ill, limitable, in self-irradiance; satya sandhah = truth bound; viniitaH ca = culture-bound, also; dhR^itimaan = taskmaster; matimaan = mastermind; mahaan = master-hand.

3.72.14

दक्षः प्रगल्भो द्युतिमान् महा बल पराक्रमः |
भ्राता विवासितो वीर राज्य हेतो महात्मना ॥

"He is a capable adventurer, a courageous exploiter and incomparable one in intrepidity and a brave one in incursions, and his personality will be coruscating ever and anon, for he is the son of Sun-god... but he is banished by his self-conceited brother owing to the reasons of kingdom...

dakshaH = capable [adventurer]; pragalbhaH = courageous [exploiter]; dyutimaan = coruscating [in personality]; viira = brave one; mahaa bala paraakramaH = incomparably intrepid, incursive - such Sugreeva; raajya hetuH = kingdom, for reason of; mahaatmanaa = by great souled [self-conceited, Vali]; bhraataa = by [such] brother; vi vaasitaH = he is banished.

3.72.15

स ते सहायो मित्रम् च सीतायाः परिमार्गणे |
भविष्यति हि ते राम मा च शोके मनः कृधाः ॥

"Oh, Rama, he will be your associate and an aid in searching for Seetha, and he conducts himself in your wellbeing, hence let not your heart yield to agony...

raama = oh, Rama; saH te mitram ca = he, to you, associate, also; siitaayaaH parimaargaNe sahaayaH = of Seetha, in searching, aid; hite bhaviSyati = [in your] wellbeing, he conducts himself; shoke manaH maa kR^idhaaH = in agony, heart, do not, do [yield.]

3.72.16

भवितव्यम् हि यत् च अपि न तत् शक्यम् इह अन्यथा |
कर्तुम् इक्ष्वाकु शार्दूल कालो हि दुर्रक्रमः ॥

"Oh, tigerly Ikshvaaku, further nothing can be countermanded in this world which is indeed ineluctable, and it is impossible to countervail against Time, isn't it...

ikshvaaku shaarduula = oh, Ikshvaaku, tigerly; yat ca api = what, also, even; iha bhavitavyam hi = now / here in mortal world, ineluctable, indeed; tat anyathaa kartum = that, otherwise, to do [to be countermanded]; na shakyam = not, possible; kaalaH dur ati kramaH = Time, impossible, to over, step [countervail against]; hi = isn't it.

3.72.17

गच्छ शीघ्रम् इतो वीर सुग्रीवम् तम् महाबलम् |
वयस्यम् तम् कुरु क्षिप्रम् इतो गत्वा अद्य राघव ॥अद्रोहाय समागम्य दीप्यमाने विभावसौ |

"Oh, bold one, you go straight from here to that great mighty Sugreeva, and oh, Raghava, on going from here now and promptly you fraternise with Sugreeva... and to not to bode any ill of unfriendliness among you two, you make him a friend before blazing Fire, making that Fire as an Attestor of your friendship... [3-72-17, 18a]

17, 18a. viira = oh, bold one - Rama; itaH = from here; shiighram = quickly; mahaabalam tam sugriivam gacCha = to him, great, mighty, Sugreeva, you go; Raaghava = oh, Raghava; adya itaH kSipram gatvaa = now, from here, promptly, on going; samaagamya = on fraternising with him; a drohaaya = un, friendliness - for genuineness; vibhaavasau diipyamaane = fire, while it is blazing; tam vayasyam kuru = him, as a friend, you make.

3.72.18

न च ते सो अवमन्तव्यः सुग्रीवो वानर अधिपः ॥कृतज्ञः काम रूपी च सहाय अर्थी च वीर्यवान् |

"You shall not look down on that lord of monkeys taking him as a lowly simian, why because that Sugreeva is a valiant one, a guise changing wizard and presently he is in the need of a bolsterer, and if you render help he will be obligated to you for ever... [3-72-18b, 19]

18b, 19a. vaanara adhipaH = monkeys, lord of; [other mms vaanaraH api san = even if he is a monkey]; saH sugriivaH = he, Sugreeva; te = by you; na ava mantavyaH = not, to be disregarded; kR^itaGYaH = faithful one; kaama ruupii ca = by wish, guise-changer [wizard], also; sahaaya arthii ca = of help, seeker, also; viiryavaan = valiant one.

3.72.19

शक्तौ हि अद्य युवाम् कर्तुम् कार्यम् तस्य चिकीर्षितम् ॥कृतार्थो वा अकृतार्थो वा तव कृत्यम्
करिष्यति |

"Now you two are capable enough to effectuate the desired task of Sugreeva, isn't it... whether his own purpose is achieved through you or not, he will effectuate your task... [3-72-19b, 20a]

19b, 20a. yuvaam = you two; adya = now; tasya = his [of Sugreeva]; cikiirSitam kaaryam = desired, task; kartum = to effectuate; shaktau hi = capable enough, indeed; kR^ita arthaH vaa = achieved, his purpose, whether - Sugreeva is; a kR^ita arthaH vaa = not, achieved, his purpose, or not; tava kR^ityam kariSyati = your, task, he effectuates.

3.72.20

स ऋक्षरजसः पुत्रः पंपाम् अटति शन्कितः ॥भास्करस्य औरसः पुत्रो वालिना कृत किल्बिषः |

"Sugreeva is the son of Riksharaja, and the direct son of the Sun, but Vali trespassed against him. Wary of Vali's onslaughts Sugreeva is wandering around Pampa... [3-72-20b, 21a]

20b, 21a. R^ikSarajasaH putraH = Riksharaja, son of; bhaaskarasya aurasaH putraH = Sun's, direct, son; saH = he, that Sugreeva; vaalinaa = by Vali; kR^ita kilbiSaH = made, sinned [trespassed against]; shankitaH = wary of [Vali's onslaughts]; pampaam aTati = around Pampa, he is wandering.

3.72.21

संनिधाय आयुधम् क्षिप्रम् ऋष्यमूक आलयम् कपिम् ॥कुरु राघव सत्येन वयस्यम् वन चारिणम् |

"Oh, Raghava, right away and candidly you make that monkey Sugreeva, a wanderer in the forest, sheltering himself on Mt. Rishyamuka, as a friend of yours taking an oath on your weapon besides the Fire-witness... [3-72-21b, 22a]

21b-22a. raaghava = oh, Raghava; aayudham = weapon; samnidhaaya = readying / keeping aside / taking oath on it; vana caariNam = in forest, wanderer; R^iSyamuuka aalayam = Mt. Rishyamuka, residing [taking shelter on]; kapim = with monkey - Sugreeva; satyena = candidly; kSipram = right away; vayasyam = as a friend; kuru = you make.

The compound aayudham sam ni dhaaya  can mean in the three possible ways as said above. Any one, or three meanings can be obtained, as intensifiers.

3.72.22

स हि स्थानानि सर्वाणि कार्त्स्न्येन कपि कुंजरः ॥नर मांस अशिनाम् लोके नैपुण्यात् अधिगच्छति
|

"With his expertise that straightforward monkey Sugreeva is indeed conversant with all of the strongholds of anthropophagite demons in the world in their entirety... [3-72-22b, 23a]

22b, 23a. kapi kunjaraH = monkey, elephantine - straightforward one among monkeys; saH = he that Sugreeva; loke = in world; nara maamsa ashinaam = of human, flesh, eaters [anthropophagite demons]; sarvaaNi sthaanaani = all of, strongholds; kaartsnyena = in entirety; naipuNyaat = with his expertise; adhi gacChati hi = conversant with, indeed.

3.72.23

न तस्य अविदितम् लोके किंचित् अस्ति हि राघव ॥यावत् सूर्यः प्रतपति सहस्रांशुः अरिन्दम |

"Oh, enemy-subjugator Rama, as far as the thousand rayed sun manifestly irradiates the world, oh, Raghava, thus far, nothing in the least is unfamiliar to him, isn't it... [3-72-23b, 24a]

23b, 24a. arindama = oh, enemy-subjugator; raaghava = oh, Raghava; sahasra amshuH suuryaH = thousand, rayed, sun; yaavat = as long as; pra tapati = verily, burns - manifestly irradiates; [taavat = so long]; loke = in world; tasya = to him - sun; a viditam = not, familiar; kincit = in the least; na asti = not, is there; hi = isn't it.

3.72.24

स नदीः विपुलान् शैलान् गिरि दुर्गाणि कंदरान् ॥अन्विष्य वानरैः सार्धम् पत्नीम् ते अधिगमिष्यति
|

"He makes the monkeys to purposefully rake over the expansive rivers, extensive mountains and their impassable cliffs and caves in locating your wife... [3-72-24b, 25a]

24b, 25a. saH vaanaraiH saardham = he that Sugreeva, with vanara-s, purposefully; vipulaan = extensive; nadiiH = rivers; shailaan = [extensive] mountains; giri durgaaNi kandaraan = mountains, cliffs, caves; anviSya = on raking over; te patniim adhigamiSyati = your, wife, he comes to know.

3.72.25

वानरान् च महाकायान् प्रेषयिष्यति राघव ॥दिशो विचेतुम् ताम् सीताम् त्वत् वियोगेन शोचयतीम्
|
अन्वेष्यति वरारोहाम् मैथिलीम् रावण आलये ॥

"Oh, Raghava, he expedites giant bodied monkeys in all directions to search for her, who is agonised by your parting, and he quests after the residence of Ravana for that comely lady Maithili... [3-72-25b, 26]

25b, 26. raaghava = oh, Raghava; tvat = by your; viyogena = parting; shocayatiim = made to agony [agonised]; taam siitaam = that, Seetha; vicetum = to search; mahaakaayaan = giant bodied; vaanaraan ca = monkeys, also; dishaH preSayiSyati = to [all] directions, he expedites; raavaNa aalaye = in Ravana's, residence; varaarohaam = for comely lady; maithiliim anveSyati = Maithili, quests for.

3.72.27

स मेरु शृंग अग्र गताम् अनिंदिताम्
प्रविश्य पाताल तले अपि वा आश्रिताम् |
प्लवंगमानाम् ऋषभः तव प्रियाम्
निहत्य रक्षांसि पुनः प्रदास्यति ॥

"Whether that unreprovable ladylove of yours, Seetha, is located on the tops of Mt. Meru's peaks, or abiding on the planes of nadir of the earth, he that defiant one among fly-jumpers, Sugreeva, on entering there and annihilating the demons, he again bestows Seetha to you..." So Kabandha continued his advise to Rama regarding Sugreeva.

plavangamaanaam = among fly-jumpers; R^iSabhaH = bullish [defiant one]; saH = he [Sugreeva]; a ninditaam = un, reprovable one - Seetha; tava priyaam = your, ladylove; meru shR^inga agra gataam = Mt. Meru's, peak's, top, gone onto [located]; paataala tale aashritaam = nadir of earth, on planes, abiding; vaa api = or else; pravishya = on entering; nihatya rakSaamsi = annihilating, demons; punaH pradaasyati = again he will, bestow [Seetha to you.]

Kabandha's suggestion that 'a bewailer shall befriend another bewailer...' is apparently a meaningless suggestion, keeping mythical imports aside, for a while. Though Kabandha is unaware about Ravana and his activities, he is aware of Vali and Sugreeva, according to his present narration. He should have advised Rama to befriend Vali, who is in power and a powerful one too, instead of Sugreeva. It is not so, is the reply from the viewpoint of dharma. This Kabandha has suffered his best in taking wrong routes and just now, he resurrected after making many amends, and he is supposed to advise Rama to go on a right path and to a right personality as Vali is already established as a pursuer of wrong path. But Vali when talking to Rama at his death time says that 'I would have brought Maithili in a single day, I would have roped Ravana and brought him like an animal tide with roe around its neck...' etc. But they are all his expressions at death-time-wisdom. He did not care for Tara's advices nor bothered to talk to Rama, as to why Sugreeva is instigated upon him. This being so, when immortal wisdom has dawned on Kabandha, he cannot ask Rama to tread a wrong path to get his task done. This is what the viewpoint of Dharmaakuutam. Though untranslated verbatim the above is the gist of the following.

kaarya siddi artham samprati bhaatru maatra sahaayyasya durdasha aarambaham praaptasya raamabhadrasya dR^iShTa balena daiva balena ca upeta durdashaayaaH samaapti praaptena sugriiveNa sandhi kaarama eva samucitam iti kabandhena uktam | tat anupapannam | yato valii sugriivaat adhika balaH - sakala vaanara senaa pari vR^itaH - sva raajye supratiShTito - raama kR^ita prati upakaara nirapekSho - raavaNa nigraha catura bhuja viirya upapatteh ca | maam eva yadi puurvam tvam etad artham acodayaH | maithilim aham eka aahnaa tava ca aaniitavaan bhaveH || 1-17-49 | raakShasam ca duraatmaanaam tava bhaarya apahaariNam | kaNThe baddhvaa pradadyaam te anihatam raavaNam raNe || 3-17-50 - iti jiiva graaham gR^ihiitvaa raNe vaa tan nihatya - - etaadR^isha saamarthyam avagamane sva kaarya saadhakaH ca | ata eva vaalinam apahaaya ataadR^ishaH sugriivaH katham upadiShTa iti cet na | satya api saamardhye dR^iptavaan - raavaNa mitratvaat raajya sthitatvaat - raama kR^ita upakaara nirapekShatvaat ca raama praathito vaalii sakhyam na angiikuryaad eva | aasanna mR^itunaa vaalinaa sakhya karaNam niShphalam ca || - - - satyapi saamardhye siitaam aaniiya daasyaami iti etaadR^isha buddheH shikShaNa anantara bhavitvena sakhya asakhyaayaam asambhavaat | sva paraakrameNa vinaa anyena saadhita artha angiikaraNasya kShatriyaaNaam adharmyatvaat |

This is to say that dharma is far beyond mere politics, whether monarchical or otherwise. To uphold that dharma, one has to undergo certain painful processes, that may be you, or we, or may they be godlike or godsend Rama or Lakshmana.

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे द्वि सप्ततितमः सर्गः

3.73.1

दर्शयित्वा रामाय सीतायाः प्रैमार्गने |
वाक्यम् अन्वर्थम् अर्थज्ञः कबंधः पुनः अब्रवीत् ॥

On showing a concept for questing after Seetha that context-sensitive Kabandha further spoke this sentence which is inclusive of right concept to Rama.

artha j~naH = meaning, knower of [context-sensitive]; kabandhaH = Kabandha; siitaayaaH praimaargane = in Seetha's, questing; [maargam = way out]; darshayitvaa = having shown; anvartham vaakyam = having right concept, sentence - advice; raamaaya = to Rama; punaH abraviit = further, spoke.

3.73.2

एष राम शिवः पंथा यत्र एते पुष्पिता द्रुमाः |
प्रतीचीम् दिशम् आश्रित्य प्रकाशन्ते मनो रमाः ॥जंबू प्रियाल पनसाः प्लक्ष न्यग्रोध तिंदुकाः |
अश्वत्थाः कर्णिकाराः च चूताः च अन्ये च पादपाः ॥धन्वना नाग वृक्षा तिलका नक्तमालकाः |
नील अशोक कदंबाः च करवीराः च पुष्पिताः ॥अग्निमुखा
अशोकाः च सुरक्ताः परिभद्रकाः |

"Oh, Rama, have a recourse to westward, and where the trees of Rose-apple, Priyaala, Jackfruit, Plaksha, Banyan, Tinduka, Pipal, Karnikara, Mango, and others... and even trees like Dhanva, Naaga, Tilaka, Naktamaala, blue Ashoka, Kadamba, Karaviira, Agnimukha, Ashoka, red-sandalwood trees and Neem trees will be heart-pleasingly shining forth in full blossom, that alone is an optimistic course for you. [3-73-2, 3, 4, 5a]

2, 3, 4, 5a. raama = oh, Rama; yatra = where; pratiiciim disham aashritya = west, ward, have recourse to; manaH ramaaH = heart, pleasing; puSpitaaH drumaaH = blossomed, trees; jambuu = rose-apple; priyaala = Priyaala; panasaaH = Jackfruit; plakSa = Plaksha, nyagrodha = banyan; tindukaaH = Tinduka; ashvatthaaH = papal; karNikaaraaH ca = Karnikara, also; cuutaaH ca = Mango, also; anye ca = others, also; paadapaaH = trees; dhanvanaa = Dhanva trees; naaga vR^ikshaa = Naaga, trees; tilakaa = Tilaka trees; naktamaalakaaH = Naktamaala trees; niila ashoka = blue Ashoka trees; kadambaaH ca = Kadamba trees, also; puSpitaaH karaviiraaH ca = [fully] flowered, Karaviira trees, even; agnimukhaa = Agnimukha trees; ashokaaH ca = Ashoka trees, also; suraktaaH = red-sandalwood trees; paribhadrakaaH = Neem trees [Azadirachta indica]; ete prakaashante = all these [where these trees, are] shining forth; eSa = that [alone]; shivaH panthaa = optimistic, course.

The botanical terms for some of these trees are given to some of the above in the first chapter of Kishkindha.

3.73.5

तान् आरुह्य अथवा भूमौ पातयित्वा च तान् बलात् ॥फलानि अमृत कल्पानि भक्षयित्वा गमिष्यथः |

"On shinning up those trees, or else, even on forcefully pelting those fruits down onto ground, then you may pelt over, devouring those ambrosial fruits... [3-73-5b, 6a]

5b, 6a. taan aaruhya = them [those trees,] on shinning up; athavaa = or else; taan balaat bhuumau paatayitvaa ca = them, by force, onto ground, pelting down [the fruits, by pelting stones at them, not rain,] even; amR^ita kalpaani = ambrosia, similar; phalaani = fruits; bhakSayitvaa = on devouring; gamiSyathaH = move forward [pelt along.]

3.73.6

तत् अतिक्रम्य काकुत्स्थ वनम् पुषित पादपम् ॥नंदन प्रतिमम् तु अन्यत् कुरवः उत्तरा इव |

"On crossing over that parkland, oh, Kakutstha, another parkland with blossomy flowers is there, which replicates the heavenly Nandana gardens, and a replica of North-Kuru, an all-endowing province... [3-73-6b, 7a]

6b, 7a. kaakutstha = oh, Kakutstha; puSita paadapam = with blossomy, trees; tat vanam atikramya = that, forest, [parkland,] on crossing over; nandana pratimam tu = Nandana [heavenly gardens,] a replica of, on its part; uttaraa kuravaH iva = northern, Kuru province, like; anyat = another [parkland is there.]

3.73.7

सर्व काल फला यत्र पादपा मधुर स्रवाः ॥सर्वे च ऋतवः तत्र वने चैत्ररथे यथा |

"Wherein the trees fruit all-season fruits that transude nectar, why fruits alone, in that parkland all seasons are coeval, as they will be in Caitraratha, the celestial gardens of Kubera... [3-73-7b, 8a]

7b, 8a. yatra = wherein; sarva kaala phalaa = all, of seasons', fruits having; paadapaa = with such - trees; madhura sravaaH = nectar, transudes; where such trees are there; tatra vane = there, in parkland; sarve R^itavaH = all, seasons; caitrarathe yathaa = in Caitraratha [Kubera's grdens,] as with.

3.73.8

फल भार नताः तत्र महा विटप धारिणः ॥शोबन्ते सर्वतः तत्र मेघ पर्वत संनिभाः |

"In there, the trees bear enormous branches which will be crouching under the weight of their own fruits, and everywhere such trees will be shining forth like shiny clouds and shining mountains... [3-73-8b, 9a]

8b, 9a. tatra = in there; phala bhaara nataaH = fruit, by weight, crouched down; megha = [like] clouds; parvata = [like] mountains; sannibhaaH = similar in shine; mahaa viTapa dhaariNaH = enormous, branches, bearing [trees]; tatra sarvataH = there, everywhere; shobante = shine forth.

3.73.9

तान् आरुह्य अथवा भूमौ पातैत्वा यथा सुखम् ॥फलानि अमृत कल्पानि लक्षमणः ते प्रदास्यति |

"Let Lakshmana present those ambrosial fruits to you either by climbing up those trees to pluck them, or else by pelting them to ground, according to his convenience... [3-73-9b-10a]

9b, 10a. lakshamaNaH = let Lakshmana; taan aaruhya = them, on climbing up; athavaa = or else; yathaa sukham = as per, convenience; bhuumau paataitvaa = onto ground, on pelting down [fruits]; amR^ita kalpaani phalaani = ambrosia, similar to, fruits; te pra daasyati = to you, verily, give [present.]

3.73.10

चङ्क्रमंतौ वरान् शैलान् शैलात् शैलम् वनात् वनम् ॥ततः पुष्करिणीम् वीरौ पंपाम् नाम गमिष्यथः
|

"Peregrinating finest places by trekking from mountain to mountain, from forest to forest, oh, valorous ones, you will trek to an auspicious lotus-lake, called Pampa... [3-73-10b, 11a]

10b, 11a. viirau = oh, valorous two; shailaat shailam = from mountain, to mountain; vanaat vanam = forest, to forest; ca~Nkramantau = while peregrinating; varaan = finest; shailaan = mountains [deshaan = provinces ]; tataH = then; pampaam naama = Pampa, named one [called as]; puSkariNiim = at [auspicious] lotus-lake; gamiSyathaH = you will trek to.

3.73.11

अशर्कराम् अविभ्रंशाम् सम तीर्थम् अशैवलाम् ॥राम संजात वालूकाम् कमल उत्पल शोभिताम् |

"It is un-pebbly, un-slippery, un-weedy thereabouts, oh, Rama, equal are its quaysides and emersed are its sandbanks, red and blue lotuses beautify that Pampa Lake... [3-73-11b, 12a]

11b, 12a. raama = oh, Rama; a sharkaraam = not, pebbly; a vi bhramshaam = not, very, slippery; sama tiirtham = equal, quaysides; a shaivalaam = not, [duck] weedy; samjaata = born [formed, emersed]; vaaluukaam = sandbanks; kamala utpala shobhitaam = red-lotuses, blue-lotuses, beautified with - is that Pampa Lake.

3.73.12

तत्र हंसाः प्लवाः क्रौङ्चाः कुरराः चैव राघव ॥वल्गु स्वरा निकूजन्ति पंपा सलिल गोचराः |

"There the indwellers of Pampa Lake's waters, oh, Raghava, namely the swans, cranes, Kraunca-s and fish-hawks will be letting out peeps in tuneful voice... [3-73-12a, 13b]

12b-13a. raaghava = oh, Raghava; tatra = there; pampaa salila gocaraaH = Pampa, water, dwelling in; hamsaaH = swans; plavaaH = cranes; krau~NcaaH = Kraunca; kuraraaH = fish-hawks; caiva = also thus; valgu svaraa = tunefully, voicing; nikuujanti = peeping.

3.73.13

न उद्विजन्ते नरान् दृष्ट्वा वधस्य अकोविदाः शुभाः ॥घृत पिण्ड उपमान् स्थूलान् तान् द्विजान्
भक्षयिष्यथः |

"Thereabout birds will be unflustered on seeing humans, because they are artless to avoid hunting, because none kills them, and you may savour them because those birds will be best and burley, similar to ghee-gobs... [3-73-13b, 14a]

13b, 14a. vadhasya = of killing - about hunting; a kovidaaH = not, experts - artless to avoid hunting; shubhaaH = best - birds; naraan dR^iSTvaa = people, on seeing; na udvijante = un, flustered; ghR^ita piNDa upamaan = ghee, gobs, in simile; sthuulaan taan dvijaan = burly, them, birds; bhakSayiSyathaH = you may savour.

Comment: A word about Rama's vegetarianism or otherwise is incorporated at endnote.

3.73.14

रोहितान् वक्र तुण्डान् च नल मीनान् च राघव ॥पंपायाम् इषुभिः मत्स्यान् तत्र राम वरान् हतान्
|
निस्त्वक्पक्षानयसतप्तानकृशान्नैककण्टकान् - यद्वा -
निः त्वक् पक्षान् अयस तप्तान् अकृशान् न अनेक
कण्टकान् ॥तव भक्त्या समायुक्तो लक्ष्मणः संप्रदास्यति |
भृशम् तान् खादतो मत्स्यान् पंपायाः
पुष्प संचये ॥

"Oh, Rama in that Pampa Lake there are best fishes, red-carps, and blunt-snouted small porpoises, and a sort of sprats, which are neither scraggy, nor with many fish-bones. Lakshmana will reverentially offer them to you on skewering them with arrow, and on broiling them on iron rod of arrow after descaling and de-finning them. [3-73-14b, 15, 16a]

14b, 15, 16a. raaghava = oh, Raghava; raama = oh, Rama; tatra pampaayaam = therein, in Pampa Lake; iSubhiH hataan = with arrow, on skewering; varaan = best ones; niH tvak pakSaan = without, skin [scales,] wings [fins, descaling and de- finning]; ayasa taptaan = with iron rod, on broiling; a kR^ishaan ca = not, scraggy, also; na aneka kaNTakaan = not, many, with thorns [with fish-bones]; matsyaan = fishes; rohitaan = red-carps [cyprinus carpio]; vakra tuNDaan = blunt, snouted [small eatable porpoises]; nala miinaan ca = a sort of sprat, also; lakSmaNaH = Lakshmana; bhaktyaa samaayuktaH = reverence, along with - reverentially; tava = to you; sampradaasyati = will offer.

3.73.17

पद्म गन्धि शिवम् वारि सुख शीतम् अनामयम् |
उद्धृत्य स तदा अक्लिष्टम् रूप्य स्फटिक सन्निभम् ॥अथ पुष्कर पर्णेन लक्ष्मणः पाययिष्यति |

"While you eat those fishes to satiety, Lakshmana will offer you the water of Pampa Lake, which will be in the bunches of flowers of that lake, and which will be lotus-scented, pellucid, comfortably cool, shiny like silver and crystal, uncontaminated and that way pristine, by lifting it up that water with lotus leaf, making that leaf a stoup-like basin... [3-73-16b, 17, 18a]

16b, 18a. bhR^isham = many [stomachful, to satiety]; taan matsyaan = those, fishes; khaadataH = while eating; puSpa sancaye = [one in the] flowers', bunches of; padma gandhi = lotus, scented; shivam = pellucid; sukha shiitam = comfortably, cool; anaamayam = without disease [uncontaminated]; sa tadaa akliSTam = that, that way, unadulterated [pristine water]; ruupya sphaTika sannibham = silver, crystal, in shine; pampaayaaH vaari = Pampa Lake's, water; atha lakSmaNaH = then, Lakshmana; puSkara parNena = with lotus, leaf; uddhR^itya = on lifting up; paayayiSyati = [to you] he offers.

3.73.18

स्थूलान् गिरि गुहा शय्यान् वानरान् वन चारिणः ॥साय आह्ने विचरन् राम दर्शयिष्यति लक्ष्मणः
|
अपाम् लोभात उपावृत्तान् वृषभान् इव नर्दतः ॥रूप अन्वितान् च पंपायाम् द्रक्ष्यसि त्वम्
नरोत्तम |

"Oh, best one among men Rama, at Pampa you will see best shaped Vanara-s who have their bunk bed in mountain caves, and who will be coming nearby the lake, greedy as they are for water, and those forest movers will be moving about in evening time of the day, bellowing like bulls... oh, Rama, Lakshmana will show them to you... [3-73-18b, 19, 20a]

18b, 19, 20a. narottama = oh, man, the best; raama = oh, Rama; sthuulaan = solid [fleshy]; giri guhaa shayyaan = mountain, caves, as their bunk beds; vana caariNaH = forest, movers in; apaam lobhaata upa avR^ittaan = for water, greedy; nearby [lake] coming; vR^iSabhaan iva nardataH = bulls, like, bellowing; ruupa anvitaan ca = [best] shape, having, also; vicaran = moving about; vaanaraan [or, varaahaan] = Vaanara-s, [or, wild boars]; pampaayaam = at Pampa; saaya aahne = evening, of day; lakshmaNa darshayiSyati = Lakshmana, will show you; tvam drakSyasi = you, will see.

3.73.20

साय अह्ने विचरन् राम विटपीन् माल्य धारिणः ॥शिव उदकम् च पंपायाम् दृष्ट्वा शोकम् विहास्यसि
|

"While roving in the evenings, oh, Rama, should you see the serenely water of Pampa, with her trees garlanded with their own blooms and twigs, you will discard your own dolour... [3-73-20b, 21a]

20b, 21a. raama = oh, Rama; saaya ahne = in evening, of day; vicaran = while roving; maalya dhaariNaH viTapiin = garlands, wearing, trees - trees around which flowers will be like garlands; pampaayaam shiva udakam ca = in Pampa Lake, serenely, water, also; dR^iSTvaa = [should you] see; shokam vihaasyasi = dolour, you will discard.

The word viTapin was originally an adjective of vR^iksha, viTapi VR^iksha, meaning a tree having twigs. In the course of time the sense of vR^iksha was appropriated [by viTapin ] to itself and the use of vR^iksha along with it fell out. There is no more conjecture. Pt. Satya Vrat in 'Ramayana - A Linguistic Study' and here twigs are upa lakshaNa for blooms and then, 'trees garlanded with its own blooms and twigs...'

3.73.21

सु मनोभिः चितान् तत्र तिलकान् नक्त मालकान् ॥उत्पलानि च फुल्लानि पंकजानि च राघव |

"Oh, Raghava, there you will see highly delightful and wide-ranging trees like Tilaka and Naktamaala, and fully bloomed red and blue lotuses, as well... [3-73-21b, 22a]

21b, 22a. raaghava = oh, Raghava; tatra = there; su manobhiH = highly, delightful; citaan = wide-ranging; tilakaan = Tilaka trees [that bear vermilion flowers]; nakta maalakaan = Naktamaala trees [Galedupa arborea]; phullaani = [fully] bloomed; utpalaani ca = blue lotuses, also; pankajaani ca = red lotuses, also; [pashyasi = you will see.]

3.73.22

न तानि कश्चित् माल्यानि तत्र आरोपयिता नरः ॥न च वै म्लानताम् यान्ति न च शीर्यन्ति राघव |

"Oh, Raghava, there is none someone to inwreathe the garlands of those flowers, and indeed, they neither dry up, nor drop down... [3-73-22b, 23a]

22b, 23a. raaghava = oh, Raghava; tatra = there; taani = them [flowers]; maalyaani = as garlands; aaropayitaa = put on [inwreathe]; naraH kashcit na = human, someone, none is there; mlaanataam na yaanti ca = drying, not, they go, also; na ca shiiryanti vai = not, also, drop down, indeed.

3.73.23

मतंग शिष्याः तत्र आसन् ऋषयः सुसमाहितः ॥तेषाम् भार अभितप्तानाम् वन्यम् आहरताम् गुरोः |
ये प्रपेतुः महीम् तूर्णम् शरीरात् स्वेद बिन्दवः ॥तानि माल्यानि जातानि मुनीनाम् तपसा तदा
|
स्वेद बिन्दु समुत्थानि न विनश्यन्ति राघव ॥

"Erst there were self-collected sages, the disciples of Sage Matanga, and at one time while they were bringing the forest produce as ritual paraphernalia, they were much wearied by its weight and they were sweating... and all of those earthbound strings of sweat-drops that quickly dropped from their bodies were wafted by air onto trees, and on them they reoccurred as strings of flowers, by the merit of the ascesis of those sages... oh, Raghava, since those flowers have emerged from sweat-drops, they are imperishable, indeed... [3-73-23b, 24, 25]

23b, 24, 25. tatra = there; su samaahitaH = self-collected ones; Matanga = sage Matanga's; shiSyaaH = disciples; R^iSayaH = sages; aasan = [erst] were there; guroH = for their mentor; vanyam = forest produce [for rituals]; aaharataam = while bringing; bhaara = by weight [of ritual paraphernalia ]; abhi taptaanaam = much, wearied; teSaam = from their [the student sages who carried articles]; shariiraat = from bodies; ye = which; sveda bindavaH = [strings of] sweat, drops; tuurNam = quickly; mahiim = to earth [earthbound]; prapetuH = fell down; taani = they all [sweat drops]; tadaa = then; muniinaam = by sages'; tapasaa = by merit of ascesis; maalyaani jaataani = as strings of flowers, reoccurred; raaghava = oh Raghava; sveda bindu = from sweat, drops; samutthaani = [because those flowers] emerged from; na vi nashyanti = not, really, perish.

The above wafting of sweat drops onto trees is as per Govindaraja. In another way, the sweat drops fell onto ground and from them trees grew up, and they flowered unwithered flowers - Then as they laboured through the dell / From limb and brow the heat-drops fell: / Thence sprang and bloomed those wondrous trees: - R.T.H. Griffith

3.73.26

तेषाम् गतानाम् अद्य अपि दृश्यते परिचारिणी |
श्रमणी शबरी नाम काकुत्स्थ चिर जीविनी ॥

"Oh, Rama of Kakutstha, albeit the passing of those sages through the pearly gates, their maidservant, a long-lived one and an anchoress, named Shabari, can be seen there, even today...

kaakutstha = Oh, Kakutstha Rama; teSaam = those sage; gataanaam = who have already gone [passed through the pearly gates]; paricaariNii = their maidservant [other mms : saha caariNii = she who undertook ascesis with them]; cira jiivinii = long, lived one; shabarii naama = Shabari, by name; shramaNii = anchoress; adya api dR^ishyate = today, even, can be seen.

3.73.27

त्वाम् तु धर्मे स्थिता नित्यम् सर्व भूत नमस्कृतम् |
दृष्ट्वा देव उपमम् राम स्वर्ग लोकम् गमिष्यति
॥

"Oh, Rama, she who always stands by probity will depart to the sphere of heaven, on attending to you, for you are the referent to god, and a reverent for one and all...

raama = oh, Rama; nityam dharme sthitaa = always, in probity, stands by; sarva bhuuta namaskR^itam = for all, beings [one and all,] revered one [you, Rama]; deva upamam = god, referent; tvaam tu dR^iSTvaa = you, but, on seeing [on attending to]; svarga lokam gamiSyati = heaven, sphere of, she departs to.

3.73.28

ततः तत् राम पंपायाः तीरम् आश्रित्य पश्चिमम् |
आश्रम स्थानम् अतुलम् गुह्यम् काकुत्स्थ पश्यसि ॥

"Oh, Rama, thereafter on your taking course to that western bank of Pampa Lake, oh, Kakutstha, there you will see the unequalled and arcane place of hermitage of sage Matanga...

kaakutstha = oh, Kakutstha; raama = oh, Rama; tataH = thereafter; pampaayaaH tat pashcimam tiiram = Pampa's, that, western, bank; aashritya = taking course; a tulam = un, equalled; guhyam = arcane; aashrama sthaanam pashyasi = hermitage, place of, you will see.

3.73.29

न तत्र आक्रमितुम् नागाः शक्नुवन्ति तद् आश्रमे |
ऋषेः तस्य मतंगस्य विधानात् तत् च काननम् ॥

"Sage Matanga so methodised that woodland, where even the elephants are rendered incapable to trespass in that hermitage of sage Matanga disturbing its serenity...

tatra = in there; naagaaH = elephants; tat aashrame = that, in hermitage; aakramitum = to trespass on [run amuck]; na shaknuvanti = [rendered] not, capable; tat kaananam = that, woodland; tasya matangasya R^iSeH = by his, Matanga, sage's; vidhaanaat = owing to method - arranged by that sage.

3.73.30

मातंग वनम् इति एव विश्रुतम् रघुनंदन |
तस्मिन् नंदन संकाशे देव अरण्य उपमे वने ॥नाना विहग
संकीर्णे रंस्यसे राम निर्वृतः |

"Oh, the legatee of Raghu, that woodland which in simile is like a godly forest, similar to the heavenly Nandana gardens, overspread with divers birds is renowned as 'Matanga woodland', and oh, Rama, you will take delight rejoicingly in that woodland... [3-73-30, 31a]

30, 31a. raghu nandana = oh, Raghu's legatee; nandana samkaashe = Nandana gardens, similar to; naanaa vihaga sankiirNe = divers, birds, overspread with; deva araNya upame = godly, forest, in simile, is [that] forest; maatanga vanam = Matanga, woodland; iti eva vishrutam = thus, that way, renowned; tasmin vane = in that, forest; nirvR^itaH = on obtaining rejoice; raama = oh, Rama; ramsyase = you will take delight.

3.73.31

ऋष्यमूकः तु पंपायाः पुरस्तात् पुष्पित द्रुमः ॥सु दुःख आरोहणः च एव शिशु नाग अभिरक्षितः |
उदारो ब्रह्मणा चैव पूर्व काले विनिर्मितः ॥

"In front of Pampa there is a bountiful but an unclimbable mountain is there with trees in full blossom, which is well-protected by baby elephants, and which in earlier times was purposefully created by Brahma, and that alone is Mt. Rishyamuka... [3-73-31b, 32]

31b, 32. pampaayaaH purastaat = Pampa's, in front of; puSpita drumaH = blossomy, trees; su duHkha = very, arduous; aarohaNaH ca eva = to climb, also, thus; shishu naaga = by baby, elephants; abhirakSitaH = well-protected; udaaraH = a bountiful - mountain; brahmaNaa = by Brahma; puurva kale = in earlier, times [formerly]; vi nirmitaH = purposefully, crafted; R^iSyamuukaH tu = Mt. Rishyamuka, on its part - it is there.

It is difficult to climb this mountain hence Hanuma airlifted Rama and Lakshmana to Sugreeva. Brahma purposefully crafted it, as the only shelter to Sugreeva. Its flowers are ever blossomy and fruited to feed Sugreeva and the other four monkeys in exile. Baby elephants are enough to keep guard for that mountain, then why tell about the capacity of full grown ruttish elephants. This prearrangement is owing to the presage of Brahma.

3.73.33

शयानः पुरुषो राम तस्य शैलस्य मूर्धनि |
यत् स्वप्ने लभते वित्तम् तत् प्रबुद्धो अधिगच्छति ॥

"And should a man sleep on the heights of that mountain, and should he dream of gaining some riches in that sleep, he gains that much when he wakes up...

raama = oh, Rama; tasya shailasya muurdhani = its, mountain's, on heights; shayaanaH puruSaH = while sleeping, a man; svapne yat vittam labhate = in dream, which, riches, he gains; tat = that much [money]; pra buddhaH = verily, knowing [himself, on waking up]; adhigacChati = he gains.