7. Kiṣkindhā Kāṇḍa — The Book of Kiṣkindhā (sargas 1–33)
Sarga 1 (part 1 of 3)
4.1.1
स ताम् पुष्करिणीम् गत्वा पद्म उत्पल झषाकुलाम् |
रामः सौमित्रि सहितो विललाप अकुलेन्द्रियः ॥
Rama, on arriving at that Lake of Lotuses called Pampa along with Lakshmana, which is full with lotuses, costuses, and fishes, lamented as his emotions are disturbed, on seeing the beauty of the Lake comparable with Seetha's face.
1. saH = such as he is, [viz. he who took birth in Ayodhya, relegated from kingdom, exiled to forets, lost his wife, and who is searching for her in wilderness, such Rama]; taam puShkariNiim gatvaa = that, lotus lake [Pampa,] arriving at; padma utpala jhaSha aakulaam = lotuses, Costuses, fishes, full with; raamaH saumitri sahitaH = Rama, Sumitra's son,[Lakshmana,] along with; vilalaapa = lamented; akulendriyaH = disturbed, senses [emotions disturbed.]
In this very first verse itself the auspicious nature of the land of Kishkindha is implanted. Rama as hero of this epic identifies his heroine Seetha's face with the tranquil sheet of lake's water, her eyes with the lotuses, and her quick glances with the quick swims of the fishes in the lake. Rama as god incarnate observes the tranquil sheet of water as the quiescence of his creation. The red lotuses are meditatively standing, as the devotees ready to be taken away to the feet of their god. The swimming fishes are seen as the souls captivated in human bodies, rushing hither and thither for salvation, which is hindered by the banks of life [here the banks of the lake.] Thus on certain occasions we chance to meet with the different points of view of Rama, one as hero and the other as god incarnate, derived from the metaphors or similes by the ancient commentators.
4.1.2
तत्र दृष्ट्वैवा ताम् हर्षात् इन्द्रियाणि चकम्पिरे |
स कामवशम् आपन्नः सौमित्रिम् इदम् अब्रवीत् ॥
There, on seeing that Lake of Lotuses, thrilled are his senses with gladness, and he engrossed and overcame by passion spoke this way to Lakshmana.
tatra dR^iShTva eva taam = there, on seeing, at it [that lake]; harShaat indriyaaNi chakampire = by gladness, senses, quivered; saH kaamavasham aapannaH = he, by passion, overcame, engrossed; saumitrim idam abraviit = to Lakshmana, this way, spoke.
4.1.3
सौमित्रे शोभते पम्पा वैदूर्य विमल उदका |
फुल्ल पद्म उत्पलवती शोभिता विविधैः द्रुमैः ॥
"Oh! Soumitri, magnificent is Pampa Lake with its cat's-eye-gem like waters, and she with her fully bloomed lotuses and costuses is beaming forth, along with many trees around her.
Soumitri! vaiduurya vimala udakaa = cat's-eye-gem [lapis lazuli] like, clear, with water; phulla padma utpala vatii = she who has bloomed lotuses [Lythrum fructicosum,] costuses [Saussurea hypoleuca]; vividhaiH drumaiH shobhitaa = with many, trees, beaming forth; shobhate pampaa = magnificent is, Pampa Lake.
The clear water is devout-soul and the bloomed lotuses are the tranquil faces of the devotees. The water is like cat's eye gem. Cat's eye or Lapis Lazuli is ' a beautiful stone consisting of calcite and other minerals coloured ultramarine...' and a precious stone of Sri Lanka and the Malabar Coast...' thus say Chambers and Oxford dictionaries, and it is Indian, that too South Indian specific. It is one of the nine gems, in nava-ratna combination.
Secondly the usage of vaiduurya vimala udaka is an often-repeated expression, which may not be construed only that the waters are like cats-eye or Lapis Lazule, the precious gem in nava ratna/ nine-gem combination. In fine composition it is smaraNa alankaara , a metaphorical memorabilia. If it were said that the water is like vaiduurya or cat's-eye or Lapis, it reminds us of all other eight gems including a diamond. As such the waters are crystalline and pellucid in their look like priceless gems, for water is the invaluable gem-like gift of nature and flowing waters are the priceless possessions for livelihood as well.
4.1.4
सौमित्रे पश्य पम्पायाः काननम् शुभ दर्शनम् |
यत्र राजन्ति शैला वा द्रुमाः स शिखरा इव ॥
"Oh! Soumitri, see the forest of Pampa, the auspicious one in its appearance... where the mountains or trees lustre with their mountainous peaks...
Soumitri! pasya pampaayaaH kaananam = see, Pampa's, forest; shubha darshanam = auspicious one, in appearance; yatra raajanti shailaa = where, lustre, mountains; vaa = or; drumaa = trees; sa shikharaa = with peaks; iva = like.
The mountainous trees are teachers, and their mountainous branches are the taught, that depend on their teachers, and both of they depending upon the Pampa Lake, the divine tranquil water... and everything depends on waters, as per Vedic saying: aapovaa idagam sarvam... waters are everything...
4.1.5
माम् तु शोकाभि सन्तप्तम् आधयः पीडयन्ति वै ||
भरतस्य च दुःखेन वैदेह्या हरणेन च ॥
"But I, who am well seethed by the anguish of Bharata, and even by the abduction of Seetha, am indeed distressed by my sensibilities and their distresses...
bharatasya duHkhena = of Bharata, by anguish of; vaidehyaa haraNena cha = Vaidehi's [Seetha's,] abduction, also; shoka abhisantaptam = by anguish, well seethed; maam tu = me, but; aaadhayaH = sensibilities distress'; piiDayanti vai = distressing, indeed.
In some other version like Eastern version the word Maadhava i.e., Love God Manmadha used for aadhayaH because the alankaara or the aesthetics demand the description of vasantha requires Manmadha. Then the compound is read as santaptam maadhavaH piidayanniva comes there, meaning that 'the Vasanta, the spring season, or the personified Manmadha, the Love God, is distressing me, besides the problems of anguished Bharata and abduction of Seetha.' It is said that Rama remembers Bharata too, along with Seetha at this juncture, because as a god incarnate He remembers the sufferance of these innate souls dedicated to Him. Bharata is another kainkarya /dedicatee of Rama, the divine, like Lakshmana.
4.1.6
शोकार्तस्य अपि मे पम्पा शोभते चित्र कानना |
व्यवकीर्णा बहु विधैः पुष्पैः शीतोदका शिवा ॥
"This auspicious Pampa is pleasant to me with its delightful forests overspread with many diverse flowers, cool waters, though I am disquieted...
chitra kaananaa = with delightful, forests; bahu vidhaiH puSpaiH vyavakiirNaa = many, diverse, flowers, overspreading; shiita udakaa = cool, waters; shoka aatrasya api = by anguish, disquieted, even though; me to me; shivaa pampa = auspicious, Pampa Lake; shobhate = shining forth [appearing pleasantly.]
In grief everything is disquieting, duHkhite manasi sarvam asahyam... but these pleasant floral environment of Pampa is admirable to Rama, because nature is divine.
4.1.7
नलिनैः अपि संछन्ना हि अत्यर्थ शुभ दर्शना |
सर्प व्याल अनुचरिता मृग द्विज समाकुला ॥
"Even enwreathed with lotuses this is remarkably sacred in its aspect... rambling snakes and elephants and restless are the deer and birds flocks, as well...
nalinaH api samChannaa = by lotuses, even, enwreathed; atyartha shubha darshanaa = remarkably, sacred, its aspect; sarpa vyaala anucharitaa = snakes, elephants, rambling; mR^iga dvija samaakulaa = deer, birds, bustling with.
Even though serpents etc., are there, the lake with its lotuses is pleasant. This suggests that if a wise-one contains a vice, he is not deplorable... teSaam tejo visheSeNa pratyavaayo na vidyate...smriti scriptures.
4.1.8
अधिकम् प्रविभाति एतत् नील पीतम् तु शाद्वलम् |
द्रुमाणाम् विविधैः पुष्पैः परिस्तोमैः इव अर्पितम् ॥
"All this is shining very much with bluish, yellowish grassland with a variety of trees... and with flowers covering it like flowery bed-sheet with variegated colours...
adhikam pra vibhaati = much, very, shining; etat niila piitam tu = all this, bluish, yellowish, also; shaadvalam = grassland; drumaaNaam vividhaiH puSpaiH = of trees, variety of, with flowers; paristomaiH iva arpitam = blanket, like, covering.
The green pasturelands have become colourful pastures with variegated flower-fall, means that the a mortal soul on receiving many a teaching from many teachers, where the teachers are trees and flowers are teachings, that mortal is becoming immortal, and becomes an abode to the Supreme soul.
4.1.9
पुष्प भार समृद्धानि शिखराणि समन्ततः |
लताभिः पुष्पित अग्राभिः उपगूढानि सर्वतः ॥
"Everywhere the treetops are fully flowered and the onus of those flowers is on the rise, though they are wholly embraced by climbers and their apices.
puSpa bhaara samR^iiddhaani = flower's, onus, on the rise; shikharaaNi samantataH = peaks [of trees,] everywhere; lataabhiH puSpita agraabhiH = by climbers, flowered, apices; upa guuDhaani sarvataH = well, embracing, wholly.
A householder, though embraced by many flowery desires, will stand out, with his own flowers of wisdom, should he be true devotee.
4.1.10
सुख अनिलोऽयम् सौमित्रे कालः प्रचुर मन्मथः |
गन्धवान् सुरभिर् मासो जात पुष्प फल द्रुमः ॥
"Pleasing is this breeze, oh! Soumitri, and Manmadha, the Love God, prevails at this time, and prideful is this month with its fragrance, flowers, fruits and trees... all anew...
sukha anilaH ayam saumitre = pleasing, breeze, this one, Soumitri; kaalaH prachura manmadhaH = in this time of [season,] prevails, Manmadha, the Love God; gandhavaan = prideful [is this month]; surabhiH = fragrance; maasaH = this month; jaata pushpa phala drumaH = born [anew,] flowers, fruits, trees.
The appreciation of nature is said to be of divine nature, for the Divine creates the nature that itself is of Divine nature. The high crowned trees are the sessile teachers and the flowers and birds are mobile students, who always surround the teachers. Rama in search of some good teacher to convey his message to the captive Seetha finds some other great teachers of nature, but whom he cannot utilise for his purpose because they are sessile. He however praises them while remembering Seetha. The touch of Cupid is for the Rama, the Hero, and the touch of anguish in search of a good teacher is for the god incarnate.
4.1.11
पश्य रूपाणि सौमित्रे वनानाम् पुष्प शालिनाम् |
सृजताम् पुष्प वर्षाणि वर्षम् तोयमुचाम् इव ॥
"See this figuration of these forests enriched with these flowers, Soumitri! Outpouring is the flower rain, like the rain from rain-clouds...
pashya ruupaaNi = see, the figuration; Soumitri; vanaanaam puShpa shaalinaam = of the forests, flowers, enriched ones; sR^ijataam puShpa varShaaNi = outpouring, flower, rains; varSam toya muchaam iva = rain, from watery, rain-clouds, like.
Teachers rain flowers of wisdom like rain from clouds without any seeking.
4.1.12
प्रस्तरेषु च रम्येषु विविधाः कानन द्रुमाः |
वायु वेग प्रचलिताः पुष्पैः अवकिरन्ति गाम् ॥
"Also on those appeasing terraces of mountains there are many forest trees... speed of winds are swinging them to shower flowers onto ground...
prastareShu cha ramyeShu = on slopes [of mountains,] also, appeasing ones; vividhaaH kaanana drumaaH = many a, forest, trees; vaayu vega pra chalitaaH = by air's, speed, well, swung; puShpaiH avakiranti gaam = flowers, showering, onto ground.
4.1.13
पतितैः पतमानैः च पादपस्थैः च मारुतः |
कुसुमैः पश्य सौमित्रे क्रीडतीव समन्ततः ॥
"These are the flowers already fallen, about to fall, or still on the trees, but everywhere the air is playing with these flowers, see that Lakshmana...
patitaiH = fallen; patamaanaiH = about to fall; paadapasthaiH cha = still on the trees, also; kusumaiH = with flowers; pasya Soumitre = see, Soumitri; maarutaH = wind; kriiDati iva samantataH = is playing, as though, everywhere.
The word patitaH also synonyms with morally fallen. The three states of flowers viz., fallen, about to fall and yet to fall are not just for flowers but also for those who are in the same state morally. With all of them the god plays in his kriida, liila . Presently god's own attribute, namely the Air is playing with them, since air is the suutra , string, the thread of whole creation.
4.1.14
विक्षिपन् विविधाः शाखा नगानाम् कुसुमोत्कटाः |
मारुतः चलित स्थानैः षट्पदैः अनुगीयते ॥
"The honeybees are displaced when the wind rapidly moved numerous branches of trees with full of flowers, and though displaced those bees are singing as though in accompaniment to the singing breeze...
nagaanaam kusumoutkaTaaH = of trees, flowers, full of; vividhaiH shaakhaa = numerous, branches; maarutaH = wind; vikshipan = when rapidly moved; chalithaH sthaanaiH = moved, places [displaced]; SaT padaiH anugiiyate = by honeybees [six-footed bees,] in accompaniment, singing.
The singing of honeybees or of the air amounts to the chanting of Sama Veda hymns at the sight of Absolute, i.e., Rama who now appeared in this environ.
4.1.15
मत्त कोकिल सन्नादैः नर्तयन् इव पादपान् |
शैल कन्दर निष्क्रान्तः प्रगीत इव च अनिलः ॥
"Breeze coming out from those mountain caves along with the high callings of lusty black cuckoos are making the trees to dance, and the air itself is as though singing as an accompaniment to that dancing...
shaila kandara nishkraantaH = from mountain, caves, emerging out; anila = breeze; matta kokila sannaadaiH = by lusty, black cuckoos, high callings of; paadapaan nartayan iva = trees, make them to dance, as though; pragiita iva cha = singing, as thoguh [itself singing,] also, the breeze is.
The kokila is not exactly a cuckoo, for cuckoo gives out a two note call whereas the kokila gives out a single lengthy call with up and down of its tone, and also replies its imitative cooing of the humans. However it belongs to the same species of cuckoo. Here the 'air itself is singing' has the similitude with singing of Sama Veda hymns, which here is coming out of mountain caves, where the caves themselves are the abode of the hermits and sages, who sing Sama hymns. Later in the canto the monkey heroes also dwell in caves, and are equated with the pre-eminent teaches who always sing in the praise of God, which will be as good as singing the Vedic Hymns. Now the air emerging from the caverns of yonder firmaments is singing Sama Veda applauding Rama, the Divine.
4.1.16
तेन विक्षिपता अत्यर्थम् पवनेन समन्ततः |
अमी संसक्त शाखाग्रा ग्रथिता इव पादपाः ॥
"Entwined are the spires of trees when muchly moved by the air, thus the trees themselves seem to be entwined one with the other...
tena vi kshipataa atyartham = by him [air,] well moved, very much; pavanena samantataH = by air, all over; amii samsakta shaaka agraa = these, mingling, branch, spires; gradhitaa iva paadapaaH = entwined, like, trees.
Entwined are the devotees in the devotion of their common Supreme.
4.1.17
स एव सुख संस्पर्शो वाति चन्दन शीतलः |
गन्धम् अभ्यवहन् पुण्यम् श्रम अपनयो अनिलः ॥
"He, this breeze is thus a happy one for touch, carrying a coolant and the fragrance like that of the sandalwood, and this breezing is a merited one and a fatigue remover...
sa eva sukha samsparshaH = he [the breeze] thus, happy, for touch; vaati chandana shiitala = breezing, sandalwood like, coolant; gandham abhyavahan = fragrance, carrying; puNyam = merited; shrama apanayanaH anilaH = fatigue, removing, breeze.
The fragrance gandha always synonyms with puNya merit. A flower emits fragrance without anybody's rrequest and it is its merit. The flowers of grass are forbidden for worship, for they have no scent. And God is said to be sarva gandhaH sarva rasaH 'He is all the fragrance, He is all the essence...' The appealing sounds of the birds are taken as the recitation of Sama Veda, the top of the trees is parama pada , the heavens, and the flowers are the knowledge-full seers, and the birds are the innate souls captivated in living beings. The flower is an essential item in the worship of any religion and in Maha Naarayana Upanishad we are told it to be carrier of moral merit unto god, like its fragrance that can be felt at a distance without any visible medium. According to; Maha Narayanopanishad Section Eleven, Hymn 1: yathaa vR^ikShasya sampuShpitasya duuraat gandhovaatievam karmaNo duuraadgandho vaati -- maha Narayanopanishad ||
Just in the same manner as the fragrance of a tree in full blossom is wafted by the wind from a distant place, the fragrance of meritorious deeds-- the good name that accrues from them -- spreads to a great distance [as far as heaven.]
Thus the corollary of the teacher and the taught is also applicable here. The flowers are the teachers and their knowledge is fragrance, where the taught are the birds whose cooing is the chanting of Sama Veda. The birds, as the captivated souls, are seeking salvation in their chanting around the teachers i.e., flowers to communicate the same to god, with their fragrant knowledge. This enthrals the god, now Rama.
4.1.18
अमी पवन विक्षिप्ता विनन्दन्ती इव पादपाः |षट्पदैः अनुकूजद्भिः वनेषु मधु गन्धिषु ॥
"Air is vacillating these trees in this honey scented forest... and the trees appear to be enjoying their fluttering dance and seem to be swinging their treetops to appreciate the singing of honeybees that are humming in accompaniment to this dance...
amii paadapaaH = these, the trees; pavana viksiptaa = by air, vacillated; vi nandantii iva = well, enjoying, like; SaTpadaiH anu kuujadbhiH = by honeybees, in accompaniment, humming; vaneSu madhu gandhiSu = in forest, with honey's, aroma.
4.1.19
गिरि प्रस्थेषु रम्येषु पुष्पवद्भिः मनोरमैः |
संसक्त शिखरा शैला विराजन्ति महाद्रुमैः ॥
"On mountain-planes that are beautiful with fully flowered and pleasant tress that entwine the mountain peaks with their high treetops, and thus these mountains indeed liven up with these great trees...
giri prastheSu ramyeSu = on mountain's, planes, beautiful ones; puSpavadbhiH manoramaiH = with flowered [trees,] pleasant ones; samsakta shikharaaH = entwined, high pinnacles; shailaaH = mountains; vi raajante mahaa drumaiH = indeed, liven up, with great, trees.
4.1.20
पुष्प संछन्न शिखरा मारुतः उत्क्षेप चंचला |
अमी मधुकरोत्तंसाः प्रगीत इव पादपाः ॥
"Air is moving the treetops fully covered with flowers to swinging and the coronet like honeybees have to swing around those treetops, thus these trees themselves appear to be dancing to be dancing and singing...
puSpa samChanna shikharaa = by flowers, covered, apices; maarutaH utksepha chanchalaa = by wind, moved, swinging; amii madhukara uttamsaaH = these, with honeybees, coronet like; pra giita iva paadapaaH = well, singing and dancing, as though, the trees.
4.1.21
सुपुष्पितांस्तु पश्य एतान् कर्णिकारान् समन्ततः |
हाटक प्रति संच्छन्नान् नरान् पीतांबरान् इव ॥
"Fully flowered are these Karnikaara plants all over with golden colour flowers at top and yellow coloured stems, and they look like men wearing golden ornaments on their upper body, while their loin cloth is yellow...
su puSipataam tu = fully, flowered, also; pashya etaan karNikaaraan samantataH = see, these, Karnikaara plants [Pentapetes acerifolia,] all over; haaTakaprati sam cChannaan = by golden ornaments, well covered with [wearing]; naraan iva = men like; piita ambaran iva = yellow, cloth, like.
4.1.22
अयम् वसन्तः सौमित्रे नाना विहग नादितः |
सीतया विप्रहीणस्य शोक सन्दीपनो मम ॥
"This spring with the soundings of many birds, oh! Soumitri, is enkindling grief in me, for Seetha is disunited...
ayam vasantaH = this, spring; Soumitri; naanaa vihaga naaditaH = many, birds, sounded by; siithaayaa viprahiiNasya = of Seetha, disunited; shoka sandiipanaH mama = grief, enkindled, in me.
All the innate souls are required to be in unison with the Supreme Soul, and they are not to depart for the worldly illusions. Seetha's illusion to possess the Golden Deer chanced for her abduction, and thus disunited from Rama
4.1.23
माम् हि शोक समाक्रान्तम् संतापयति मन्मथः |
हृष्टम् प्रवदमानश्च समाह्वयति कोकिलः ॥
"I, who am already pervaded by grief, am now well sweltered by the Love God, and this cuckoo that has happy calls is rather calling me down...
shoka sam aakraantam = by grief, already pervaded; maam = me; manmadha santaapayati = Love God, is sweltering; hR^iSTam = happily; pra vadamaanaH = well, saying [calling]; kokilaH black cuckoo; samaahvayati = me, welcoming [rather derisively.]
The hero hears the call of cuckoo as heroine's call. The God is listening to the same from the beings of nature, as a call for salvation. Rama, who has not heard any call of Seetha so far, which he will hear at the end of this canto, is in wait for such a call.
4.1.24
एष दाअत्यूहको हृष्टो रम्ये माम् वन निर्झरे |
प्रणदन् मन्मथाविष्टम् शोचयिष्यति लक्ष्मण ॥
"This gallinule bird happily calling in the forest brooks is making me awesome with its calls, as the Love-god has already made me awestricken...
Lakshmana; ramye = exquisite; vana nirjhare = in forest, brooks; hR^iSTaH praNadan = happily, calling; eSa daatyuuhakaH = this, gallinule bird; maam = me; manmadhaH aavishtam = by Love God, made me awestricken; shochaiSyati = making me awesome.
4.1.25
श्रुत्वा एतस्य पुरा शब्दम् आश्रमस्था मम प्रिया |
माम् आहूय प्रमुदिता परमम् प्रत्यनन्दत ॥
"Earlier when we were in hermitage, on hearing this bird's call, dear Seetha used to call me to listen, and she herself was highly cheerful at this bird's calls...
puraa = earlier; aashramasthaa = when in the hermitage; mama priyaa = my, dear one Seetha; etasya shabdam shrutva = this bird's, calling, on hearing; pra muditaa = well, gladdened; maam aahuuya = me, on calling; paramam = highly; pratyanandata = was highly cheerful.
4.1.26
एवम् विचित्राः पतगा नाना राव विराविणः |
वृक्ष गुल्म लताः पश्य संपतन्ति समन्ततः॥
"Very many amusing birds of that kind are flitting all over on trees, bushes, and creepers emitting very many sounds... see them, Lakshmana...
evam vichitraaH patagaa = that kind of, very amusing, birds; naanaa raava viraaviNaH = very, many, sounds, emitting; vR^iksha gulama lataaH = on trees, bushes, creepers; pashya = see; sam patanti samantataH = well, falling [flitting,] all over.
4.1.27
विमिश्रा विहगाः पुंभिः आत्म व्यूह अभिनन्दिताः |
भृङ्गराज प्रमुदिताः सौमित्रे मधुर स्वराः ॥
"Well mingled are these female birds with their male ones, for which they are well admired by their own flock, oh! Soumitri, and such birds are calling gladsomely together with the pleasing humming of king-bees...
vimishraa vihagaaH = well mingled, female birds; pumbhiH = with male ones; aatmavyuuha abhinanditaaH = their own flock, well admired; bhR^ingaraaja pramuditaaH = king-bees, well, gladdened; Soumitri; madhura swaraaH = pleasing, tunes [singing.]
अस्याः कूले प्रमुदिताः सन्घशः शकुनास्त्विह |
दात्यूहरति विक्रन्दैः पुंस्कोकिल रुतैः अपि | ४-१-२८
स्वनन्ति पादपाः च इमे माम् अनङ्ग प्रदीपकाः |
"At the shore of this Lake Pampa rejoicing are these birds in groups, and these trees loaded with the mating sounds of gallinule birds, and even loaded the callings of the male black cuckoos, are while inciting me they are inspiring love in me... [4-1-28, 29a]
28, 29a. iha = here; asyaaH kuule = at its, shore [of Pampa Lake]; sanghashaH = in groups; shakunaaH pramuditaaH = birds, are rejoicing; ime = these; paadapaaH ca = trees, also; daatyuuha rata vikrandaiH = with gallinule bird's, mating, sounds; pumskokila rutaiH api = male, black cuckoo's, callings, even; maam = in me; ana~Nga pradiipakaaH = love, while inspiring; svananti = calling [inciting.]
Prof. R. D. Ranade, the eminent professor of Indian Philosophies said that "Translations are always bound to be uncouth; they are like a heavy cart-load which moves slowly along..." So also Ramayana, whose text itself is a cartload, and the translations become many more cartloads. Much can be said in Kishkindha Kanda, for it comprises of many a derivative, which cannot be compressed and put together. The hero-heroine and the god incarnate aspects, together with some Indian philosophies included, are sufficient to become some more cartloads. The Hindu Love-god, Manmadha, unlike his European counterpart Cupid, has no body. At one time, Shiva burned Him down physically, for arousing lasciviousness in Shiva Himself. But Shiva makes the Love-god Manmadha to thrive without a physical body, at the request of Love God's wife Rati. Hence Love God is also called an anga = without, body. The bodiless nature and only the emotive responses in love are symbolical with the formless activity of romancing aroused by ananga or Manmadha, i.e., Love God. Alternately the word Manmadha not necessarily be taken as a noun, denoting the Love God alone. As a phrasal verb it denotes, mind, churning. mann; manas; madhaH - mannamsi mathate iti manmathaH... to churn. There is a platform called manas , below the subconscious level, and above sensory organs, which receives all the input from the sensory organs, which the manas separates, categorises, analyses and so on, and then sends to databank at subconscious level. Amara Kosha defines it as cittantu ceto hR^idayam svaantam hR^in maanasam manaH || dhii vargaand the separation is chittam, chetaH, hridayam, svaantam, hrit, maanasam, manH and this is not the composite mind, but a faculty of reason, what we generally call, a heart, a mind, a thought etc. Hence the lamentation of Rama is more churned out of his manas for Seetha, not just for amorousness, but for real love. And love, as per good old saying, is togetherness. Having lost that togetherness, Rama is pouring out his heart churned agony. Yet again, Rama the god indulges in those that are indulged in Him, and here his thoughts are constantly indulged in Seetha, his alter ego in heavens and on earth. In the Vaishnava mythologies, Vishnu incarnating on earth always looses his consort, Goddess Lakshmi and roams over to find Her. It is the same situation in narasimha incarnation. Goddess Lakshmi is a treasure house that can be abducted by the greedy, after which Her consort Vishnu searches and retrieves Her, for no one on earth can amass heavenly wealth. In Lakshmi tantra, the Vaishnava aagama text Lakshmi states that: aham naaraayanii naama saa sattaa vaiShNavii paraa " I am indeed Naaraayanee [i.e. Lakshmi] the supreme essence of Vishnu..." [Lakshmi Tantra 3.1.] Hence, Seetha may not be taken as yet another princess from this viewpoint.
4.1.29
अशोक स्तबक अङ्गारः षट्पद स्वन निस्वनः ॥माम् हि पल्लव ताम्रार्चिः वसन्ताग्निः प्रधक्ष्यति
|
"The fire called spring season will burn me down with its fiery paraphernalia like the clusters of red flowers of hellebore that are akin to fireballs, the humming of honeybees that is alike the rustle of campfires, and the coppery red colour of tender leaves just sprouted that is identical to burning fire... [4-1-29b, 30a]
29b, 30a. vasanta agniH = spring season's, fire; ashoka stabaka angaaraH = Hellebore trees', with clusters of red flower blossoms, that are like fireballs; SaTpada svana nisvanaH = with honeybees, humming, rustles [like campfire sounds]; pallava taamra archiH = leaflets, coppery red coloured, fire-like; maam hi pradhakshyati = me, indeed, will burn.
Vasanta or spring is a friendly season, and Kishkindha is a friendly place, [and Rama gets more friends in this place later,] but Rama's lifetime friend and supreme essence is missing. For god, this burning is the sensation or perception of energy as warmth shown by the devout nature, and its blessed souls. Shaiva/Shaakta traditions emphasises the power and majesty of the God, whereas the Vaishnava theory demands a heart pouring devotion to achieve the God's saving grace anugraha . Hence the lamentation of Rama as god is for the departure of his Shakti, i.e., Goddess Lakshmi, visualising all the nature and its component devotees he created, such as, trees, peacocks, birds, flowers, waters, mountains etc. All of this nature and its components are maddening Him for love from that Shakti.
This point of view requires some understanding of Vaishnava canons and some paancharaatra aagama expositions. The readers may find them in a great essay of Prof. Samjukta Gupta on Pancharatra, in a 'worm's eye view', [for she calls it that way,] in a book called Mantra . It is a collection of essays on the Hindu hymns by eminent Indologists like Frits Staal, Ellison Banks Findly et al, published by the State University of New York Press, State University Plaza, Albany, N.Y., 12246. These are published under their SUNY Series in Religious Studies, and this one is under the editorship of Harvey P. Alper.
For the hero in the epic, it is the want of warmth from the heroine. It may please be noted that if Rama addresses Lakshmana in the verse, it is a dialogue. Otherwise it is to be treated as monologue or soliloquy or aside or the character's heartfelt feelings, aimed for communicating to us, but not to Lakshmana alone. Not all the verses are spoken to Lakshmana. It is a kind of commixture of dramatics and narration. Here the lovelorn Rama views Ashoka trees as the arrow of the Love god, manmadha. The Love God has five arrows and they are:
1.aravinda= a lotus [nelumblum speciosum], 2. ashoka= a flower of hellebore origin, 3. chutam= mango flower, 4.nava mallika= new jasmine, 5.neela utpala= blue costus, are the five arrows of Manmadha.
(1) Aravindam flower-arrow hits chest (2) Asoka flower-arrow lips (3) mango flower-arrow head (4) new jasmine flower-arrow eyes; (5) blue costuses hits anywhere.
Their functions are: -
The five states associated with each arrow are: -1.unmaada= maniacal state, tapana= fervent state, 3. shoshaNa= wasting away, 4. sthambhana= standstillness, 5. sammohana= stupifaction.
The Ashoka flower kills natual hunger, Jasmine desciccates, mango flower fades the colour, and lotusess causes criss-cross thinking, and the costuses incite the desire for suicide.
4.1.30
न हि ताम् सूक्ष्मपक्ष्माक्षीम् सुकेशीम् मृदु भाषिणीम् ॥अपश्यतो मे सौउमित्रे जीवितेऽस्ति
प्रयोजनम् |
"And if she with slender eyelids on her eyes, decent hairdo, and a soft spoken one, Oh! Soumitri, if she is unseen by me will there be any purposefulness of my life? [4-1-30b, 31a]
30b, 31a. na hi taam = not, indeed, her; suukshma pakshma akshiim = slender, eyelids, having eyes; su keshiim = with decent, hairdo; mR^idu bhaaSiNiim = soft, spoken one; a pashyataH me = [if] not, seen, for me; oh, Soumitri; jiivite asti prayojanam = for life, [will there,] be, purposefulness.
4.1.31
अयम् हि रुचिरः तस्याः कालो रुचिर काननः ॥कोकिलाकुल सीमान्तः दयिताया मम अनघः |
"My dear Seetha has an enchantment for these enchanting woodlands bustling with koels up to their horizons, and Lakshmana, similarly enchanting is this vernal season to her... [4-1-31b, 32a]
31b, 32a. anagha = faultless one, [Lakshmana]; dayitaayaaH = dear one [to Seetha ]; tasyaaH = for her [Seetha]; ruchira kaananaH = she who has enchanting, woodlands [who liked the enchanting woodlands]; kokila akula siima antaH = with black cuckoos, bustling, boundaries, end of [far-flung]; ayam kaalaH = season; hi ruchiraH = indeed, appealing [to her.]
4.1.32
मन्मध आयास संभूतो वसन्त गुण वर्धितः ॥अयम् माम् धक्ष्यति क्षिप्रम् शोकाग्निः न चिरादिव |
"This fire of grief born out of the throes of love, and furthered by the attributes of spring season will swiftly burn me down in no time...
32b, 33a. ayam shoka agniH = this, grief, fire of; manmadhaH aayaasa sambhuutaH = of love, throes, born out of; vasanthaH guNa varthitaH = spring's, by attributes, furthered; maam kshipram = me, swiftly; na chiraat iva = not, lately [in no time]; dhakshyati = burns down.
4.1.33
अपश्यत ताम् वनिताम् पश्यतो रुचिर द्रुमान् ॥मम अयम् आत्मप्रभवो भूयस्त्वम् उपयास्यति |
"As the one unable to see that lady but able to see beautiful trees the Love-god in me gains intensity... [4-1-33b, 34a]
33b, 34a. taam vanitaatm = at that, lady; a pashyataH = one not, seeing; ruchira drumaan pashyataH = one who is seeing beautiful trees; mama ayam aatma prabhavaH = me, this, in soul, arising one [Love God, in me]; bhuuyastvam upayaasyati = intensity, he gains.
4.1.34
अदृश्यमाना वैदेही शोकम् वर्धयती इह मे ॥दृश्यमानो वसन्तः च स्वेद संसर्ग दूषकः |
"Now, that invisible Seetha is intensifying my agony, and this visible spring season, the remover of the touch of sweat too, is doing the same... [4-1-34b, 35a]
34b, 35a. iha = now; a dR^ishyamaanaa = invisible one; vaidehii = Seetha; me shokam vardhayatii = my, agony, intensifying; sveda samsarga duushakaH = sweat's, touch of, remover;. dR^ishyamaanaH vasantha cha = visible one, spring-season, too [intensifying.]
4.1.35
माम् हि सा मृगशाबाक्षी चिन्ता शोक बलात्कृतम् ॥संतापयति सौमित्रे कृइरः चैत्र वनानिलः |
"Overwhelmed with the grief of worry about that deer eyed Seetha, such as I am, I am burnt down by this cruel vernal breeze of forests...[4-1-35b, 36a]
35b, 36a. Soumitri; saa mR^igashaaba akshii = she, that deer-eyed [Seetha]; chintaa shoka balaatkR^itam = in worry, by grief, overwhelmed one; maam hi = me, indeed; kR^iiraH chaitra vana anilaH = cruel, Chaitra month's [April-May], forest, breeze; santaapayati = burning, down.
4.1.36
अमी मयूराः शोभन्ते प्रनृत्यन्तः ततः ततः ॥स्त्वैः पक्षैः पवन उद्धूतैः गवाक्षैः स्फाटिकैः
इव |
"And these peacocks that dance here and there are shining forth with crystal like windows on their plumage, when up-shoved by the wind...[4-1-36b, 37a]
36b, 37a. tataH tataH = there, and there; pranR^ityantaH = beautifully dancing; amii mayuuraaH = these, peacocks; pavana uddhuutaiH = by wind, shoved; sphaaTikaiH gavaakshaiH iva = crystal, windows, like; stvaiH pakshaiH their, wings, [plumage]; shobhante = are shining forth.
The iridescent eye like spots on the back plumage of the peacock are said to be like a gavaaksha, go aksha cow, eye. There used to be cow-eye like ventilators on the walls of ancient house to permit the air to circulate. Even a single feather of peacock is called the eye of the peacock for its glittering eye like spot. Here the air is permeating these eyes on the plumage of peacock and making those eyes look like crystals. Thus the spring breeze is permeating anywhere, including Rama, causing a want for the togetherness with Seetha. Unlike other birds, the peacocks do not mate often and in open. It has some ritual like dancing and secret in its conduct of mating.
4.1.37
शिखिनीभिः परिवृतास्त एते मद मूर्छिताः ॥मन्मथ अभिपरीतस्य मम मन्मथ वर्धनाः |
"Those peacocks that are surorounded by their peahens and convulsed in love are intensifying longing in me, who am already muffled in love-longing... [4-1-37b, 38a]
37b, 38a. shikhiniibhiH parivR^itaasta = by peahens, surrounded; mada mUrChitaaH = in lust, convulsed; [te] ete = such of those peacocks; manmadha abhi pariitasya = love, muffled in; mama manamadha vardhanaaH = in me, lovesickness, intensifying.
4.1.38
पश्य लक्ष्णम नृत्यन्तम् मयूरम् उपनृत्यति ॥शिखिनी मन्मथ आर्तैः एषा भर्तारम् गिरि सानुनि |
"See Lakshmana, on that mountain terrace this peahen longing for love is dancing at the nearby of her husband, that peacock... [4-1-38b, 39a]
38b, 39a. pashya lakshmaNa = see, Lakshmana; giri saanushu = on mountain, terraces; manmadha aartaiH = love, longingly; eSaa shikhinii = this, peahen; nR^ityantam bhartaaram mayuuram upa nR^ityanti = dancing, after husband, peacock, at nearby dancing.
4.1.39
ताम् एव मनसा रामाम् मयुरोऽपि अनुधावति ॥वितत्य रुचिरौ पक्षौ रुतैः उपहसन् इव |
"Spreading his beautiful wings and screaming as though joking, even that peacock is longingly running after his female... [4-1-39b, 40a]
39b, 40a. mayuuraH api = peacock, even; vitatya ruchirau pakshau = spreading, beautiful, wings; rutaiH upahasan iva = screams, jokingly, as though; manasaa taam raamaam eva = longingly, after her, female one, only; upadhaavati = running after.
Sarga 1 (part 2 of 3)
4.1.40
मयूरस्य वने नूनम् रक्षसा न हृता प्रिया ॥तस्मात् नृत्यति रम्येषु वनेषु सह कान्तया |
"Definitely no demon has abducted that peacock's ladylove, hence he is dancing with her in beautiful forests... [4-1-40b, 41a]
40b, 41a. nuunam = definitely; mayuurasya priyaa = peacock's, dear; rakshasaa na hR^itaa = by demon, not, abducted; tasmaat = therefore; nR^ityati ramyeSu vaneSu = dancing, in beautiful, forest; saha kaantayaa = with, female one.
4.1.41
मम त्वयम् विना वासः पुष्पमासे सुदुःसहः ॥पश्य लक्ष्मण संरागः तिर्यक् योनिगतेषु अपि |
यदेषा
शिखिनी कामात् भर्तारम् अभिवर्तते ॥
"Living in this flowering month is unbearable for me... Lakshmana, see the fondness even in those originated in animals, thus that peahen in her passion is following her husband... [4-1-41b, 42]
41b, 42. puSpa maase = in flowering, month; vinaa ayam = without, her; vaasaH = living; mama tu = for me; su duHsahaH = very, unbearable; pashya = see; Lakshmana; tiryak yoni gateSu api = animal, vaginal [originated,] came from, even; samraagaH = fondness; yadeSaa = like this; shikhinii kaamaat bhartaaram abhivartate = peahen, in passion, her husband, following.
4.1.43
माम् अपि एवम् विशालाक्षी जानकी जात संभ्रमा |
मदनेन अभिवर्तेत यदि न अपहृता भवेत् ॥
"Had she, that broad eyed lady Seetha, not been abducted, she too would have followed me in this way with an ecstatic love...
vishaalaakshii = broad-eyed; Jaanaki; yadi apahR^ita na bhavet = if, not, abducted, she is; madanena jaata sambhramaa = with love, born, ecstasy, haste; evam maam api = this way, me, even; abhivartate = would have followed.
4.1.44
पश्य लक्ष्मण पुष्पाणि निष्फलानि भवन्ति मे |
पुष्प भार समृद्धानाम् वनानाम् शिशिरात्यये ॥
"See Lakshmana, while these forests are abundantly weighty with flowers in wintry season these flowers are becoming futile to me...
pashya = see; Lakshmana; shishiraaatyaye = in wintry season; puSpa bhaara samR^iddhaanaam = flowers, weighty, with abundance; vanaanaam = forests are; pushpaaNi niSphalaani bhavanti me = flowers, futile, are becoming, to me.
4.1.45
रुचिराणि अपि पुष्पाणि पादपानाम् अतिश्रिया |
निष्फलानि महीम् यान्ति समम् मधुकरोत्करैः ॥
"Though these flowers on the trees are exceedingly beautiful they are falling onto the earth wastefully, along with the swarms of honeybees hovering over them... [4-1-45.]
paadapaanaam = on the trees; pushpaaNi = flowers; atishriyaaH ruchiraaNi api = exceedinly, beautiful, though; niSphalaani mahiim yaanti = wastefully, onto earth, going; samam madhukara utkaraiH = well with, honeybee, swarms.
4.1.46
नदन्ति कावम् मुदिताः शकुना सङ्घशः कलम् |
आह्वयन्त इव अन्योन्यम् काम उन्मादकरा मम ॥
"These blithesome birds appear to be inviting each other in mutual consent, and they are melodious calling as they like, and this is causing love madness in me...
muditaaH shakunaaH = blithesome, birds; mama kaama unmaada karaaH = to me, love, madness, causing; anyonyam aahvayanta iva = mutually, inviting, as though; sanghashaH kalam kaamam nadanti = in groups, melodiously, as they like, calling.
The calling of the birds in-groups suggests the harmonious prayers by the devotees, which is maddening the god to accord salvation to so many of them.
4.1.47
वसन्तो यदि तत्र अपि यत्र मे वसति प्रिया |
नूनम् परवशा सीता सा अपि शोच्यति अहम् यथा ॥
"Should this spring season be there too, where my dear one Seetha is living, she with her unrequited merriment will definitely be saddened like me...
vasantaH yadi tatra api [vartate] = spring season, if, is there, too [happens also to be there]; yatra me priyaa vasati = where, my, dear one, is living; nuunam paravashaa siita = definitely, in merriment, Seetha; saa api shochyati yathaa aham = she, also, saddens, like, me.
4.1.48
नूनम् न तु वसन्तः तम् देशम् स्पृशति यत्र सा |
कथम् हि असित पद्माक्षी वर्तयेत् सा मया विना ॥
"Definitely this spring season will not touch that place where she is... and even if this touches that place, how can that lady with black-lotus-eyes can possibly comport without me!
yatra saa = where, she is; vasantam tam desham na spR^ishati = spring season, that, place, does not, touch; nuunam = definite is that; asita padma akshii = black, lotus, eyed one - Seetha; saa mayaa vinaa = she, me, without; katham vartayet hi = how can, [she,] comport, indeed
4.1.49
अथवा वर्तते तत्र वसन्तो यत्र मे प्रिया |
किम् करिष्यति सुश्रोणी सा तु निर् भर्त्सिता परैः ॥
"Otherwise, even if the spring happens to be there where my dear is, what can that fine waisted lady do under threat by others?
athavaa = otherwise; me priyaa yatra vartate = my, dear, where, she lives; tatra vasantaH vartate api = there, spring, happens to be there, even if; paraiH nirbhartsitaa = by others, threatened; saa su shroNii kim kariSyati = she, fine waisted one, what can, she do.
4.1.50
श्यामा पद्म पलाशाक्षी मृदु भाषा च मेम् प्रिया |
नूनम् वसन्तम् आसाद्य परित्यक्ष्यति जीवितम् ॥
"She in midst of her youth, eyes like lotus petals, also soft-spoken one is my dear one... and definitely taken by the spring she leaves her life...
shyaamaa padma palaasha akshii = in midst of her youth, lotus, petal, eyed one; mR^idu bhaashiNii cha = soft spoken, also; me priyaa = my dear one; nuunam vasantam aasaadya = definitely, by spring, taken by; parityakshyati jiivitam = completely leaves, life.
4.1.51
दृढम् हि हृदये बुधिः मम संप्रतिवर्तते |
न अलम् वर्तयितुम् सीता साध्वी मत् विरहम् गता ॥
"Indeed in my heart a strong notion is prevailing that the chaste lady Seetha will be unable to live separated from me...
hR^idaye mama budhiH dhR^iDham samparivartate hi = in heart, mine, notion, strong, is prevailing; mat viraham gataa = my, separation, obtained [separated from me,] chaste woman; Seetha; vartayitum = to live; na alam = not, be able to.
4.1.52
मयि भावो हि वैदेह्याः तत्त्वतो विनिवेशितः |
मम अपि भावः सीतायाम् सर्वधा विनिवेशितः ॥
"My thoughts of Seetha alone are well biding in me, and in Seetha also thoughts about me will always be abiding... [4-1-52.]
mayi bhaavaH tu vaidehyaaH = my, thoughts, alone, of Vaidehi; vi niveshitaH = well, biding; mama api bhaavaH siithaayaam = of me, also, thoughts, in Seetha; sarvadhaa vi niveshitaH = always, well, abide.
4.1.53
एष पुष्पवहो वायुः सुख स्पर्शो हिमावहः |
ताम् विचिन्तयतः कान्ताम् पावक प्रतिमो मम ॥
"This breeze carrying fragrance of flowers is though pleasant for touch and though coolish like snow, this alone is like fire to me as I am very much worried about that lady...
eSa puSpa vahaH vaayuH = this, [fragrance of ] flowers, carrying, breeze; sukaha sparshaH = pleasant, for touch; himaa vahaH = snowy [coolness,] carrying; taam vi chintayataH kaantaam = of her, very much, worried, of lady; paavaka pratimaH mama = fire, like, to me.
4.1.54
सदा सुखम् अहम् मन्ये यम् पुरा सह सीताया |
मारुतः स विना सीताम् शोक संजनओ मम ॥
"By which breeze I always felt happiness earlier along with Seetha... that breeze alone is increasing anguish in me without Seetha...
puraa siitaayaa saha = earlier, Seetha, along with; sadaa sukham aham manye = always, happiness, I, felt; yam = by which [breeze]; = saH maarutaH = that, breeze [alone]; vinaa siitaam = without, Seetha; shoka vardhayate mama = anguish, increasing, in me.
4.1.55
ताम् विन अथ विहङ्गो असौ पक्षी प्रणदितः तदा |
वायसः पादपगतः प्रहृष्टम् अभि कूजति ॥
"When Seetha was with me, then this crow flew into the sky and cawed much indicating Seetha's departure from me, and now sitting on a tree it is cawing agreeably indicating early arrival of Seetha...
tadaa = then; viha~NgaH = on going to sky; praNaditaH = cawed; asau = that; pakShii = bird - crow; vaayasaH = crow; atha = now; taam vina = she, without; paadapagataH = going on tree; prahR^iShTam abhi kuujati = agreeably, well, cawing.
4.1.56
एष वै तत्र वैदेह्या विहगः प्रतिहारकः |
पक्षी माम् तु विशालाक्ष्याः समीपम् उपनेष्यति ॥
"This bird alone, then roving in the sky indicated about the abduction of Seetha... and this very same bird will now lead me near to that broad eyed one...
tatra = there [then]; vihagaH = gone into sky; vaidehyaaH = of Vaidehi; pratihaarakaH = apahaarak = one who made happen abduction, an indicator; eSa pakshii = this, bird; maam vishaala akshyaaH = me, at that broad eyed Seetha's; samiipam upaneshyati = near to, will lead.
"The boons and curses in Ramayana" is an exclusive subject and there are a variety of books on these subjects. So also, the prognostications are another subject. Special attention will be paid to the cawing of the crow, for Rama blessed the crow. A crow is said to have requested Rama to remove its ugly look. Rama instead of blessing the crow to look like a white-swan blessed it to be proficient in foretelling. The crow's cawing is for both good and bad omens, which even now is an accepted belief. If the crow roves over in the sky continuously cawing, it is bad omen. If it sits on nearby tree or wall and caws incessantly, it is good omen to get desired things or to indicate the arrival of dear ones etc. Such prognostications are available by way of bad dreams etc., at many places in Ramayana.
4.1.57
पश्य लक्ष्मण संनादम् वने मद विवर्धनम् |
पुष्पित अग्रेषु वृक्षेषु द्विजानाम् अवकूजताम् ॥
"Lakshmana, observe the appealing tonality of birds in the forest that calling out atop the flowered trees, that which is indeed furthering one's passion�
pashya lakshmana = see, Lakshmana; vane = in forest; puSpita agreSu vR^iksheSu = flowered, atop, on the trees; dvijaanaam avakuujatam = of birds, callings; mada vi vardhanam = passion, indeed, furthering samnaadam = appealing, tonality.
4.1.58
विक्षिप्ताम् पवनेन एताम् असौ तिलक मञ्जरीम् |
षट्पदः सहसा अभ्येति मद उद्धूताम् इव प्रियाम् ॥
"That honeybee is quickly reaching these red flowers bouquets of Tilaka that are like his loved ones that are raising their faces with vigour�
asau SaTpadaH pavanena vikshiptaam = that, honeybee, by wind, up-shoved; etaam = to these; tilaka manjariim = tilaka flowers' [red flowers], bouquets; mada uddhuutam priyaam iva = by vigour, up-heaved, loved one, as though; sahasaa abhyeti = quickly, reaching;.
The true devotee quickly grasps the nectar of knowledge from the teacher like the honeybee that quickly grasps the nectar of the flower, however vagrant the flower may be.
4.1.59
कामिनाम् अयम् अत्यन्तम् अशोकः शोक वर्धनः |
स्तबकैः पवन उत्क्षिप्तैः तर्जयन् इव माम् स्थितः ॥
"To the impassioned ones that Ashoka tree is very much enhancing grief, and with its bouquets of flowers hustled up by the wind it is sanding as though to daunt me...
kaaminaam = to the impassioned ones; atyantam shoka vardhanaH = very much, grief, enhancing; ayam ashokaH = that Ashoka tree; pavana utkshiptaiH = by wind, hustled up; stabakaiH maam tarjayan iva sthitaH = with, clusters of lowers, to daunt, as though, me, it is standing.
4.1.60
अमी लक्ष्मण दृश्यन्ते चूताः कुसुम शालिनः |
विभ्रम उत्सिक्त मनसः स अङ्गरागा नरा इव ॥
" Lakshmana, these mango trees bearing greenish yellow flower are appearing like men whose hearts are flirtatiously aroused, and who have creamed their bodies with greenish-yellow body cream�
Lakshmana; kushuma shaalinaH = flowers, bearing; amii chuutaaH = these, mango trees; vibhrama utsikta manasaa = flirtatiously, aroused, with heart; sa anga raaga = with, body, creamed; naraa iva dR^ishyante = men, like, appearing.
4.1.61
सौमित्रे पश्य पम्पायाः चित्रासु वन राजिषु |
किंनरा नरशार्दूल विचरन्ति ततः ततः ॥
"Oh, tigerly man Soumitri, see these Pampa's amazing forests ranges... and therein the nymphs are moving, hither and yon...
nara shaarduula = manly tiger; Soumitri; pashya = see; pampaayaaH chitraasu vana raajiSu = Pampa's, amazing, forest, ranges; kinnaraa = nymphs; vicharanti tataH tataH = indeed moving, there, and there.
4.1.62
इमानि शुभ गन्धीनि पश्य लक्ष्मण सर्वशः |
नलिनानि प्रकाशन्ते जले तरुण सूर्य वत् ॥
"See Lakshmana, these fragrant and propitious blue lotuses are everywhere in the waters, glistening like tender sun...
pashya = see; Lakshmana; imaani nalinaani shubha gandhiini = these, blue lotuses, propitiously, fragrant; jale sarvashaH = in waters, everywhere; taruna suurya vat = tender, sun, like; prakaashante = glistening,
4.1.63
एषा प्रसन्न सलिला पद्म नील उत्पलायुता |
हंस कारण्डव आकीर्णा पम्पा सौगन्धिका युता ॥
"This Pampa Lake is shining forth with its tranquil waters, that contain lotuses, blue water-lily's, and red lotuses, along with swans and water-birds that permeate it �
prasanna salilaa = with tranquil, waters; padma niilotpala yutaa = lotuses, costuses [blue water-lily's,] containing; eSaa this way, hamsa kaarandava akiirNaa = swans, marine birds, permeated with; sougandhikaa yutaa = with red lotuses, along with; eSaa pampaa [shobhate] = this, Pampa Lake, is shining forth.
4.1.64
जले तरुण सूर्याभैः षट्पद आहत केसरैः |
पन्कजैः शोभते पम्पा समन्तात् अभिसंवृता ॥
"Lotuses with the resplendence of tender sun enwrapping its waters, pollen grain pilfered by honeybees enwrapping those lotuses� with them this Pampa is beaming forth�
pankajaiH = with lotuses; jale = in water; taruNa suurya aabhaiH = tender, sun, with resplendence; SaTpada ahata kesaraiH = honeybees, pilfered, pollen grains; samantaat abhi samvR^itaH = all over, well wrapped up; shobhate [eSaa pampaa] = beams forth, Pampa.
4.1.65
चक्रवाक युता नित्यम् चित्र प्रस्थ वनान्तरा |
मातंग मृग यूथैः च शोभते सलिल अर्थिभिः ॥
"This Pampa is always bedecked with the ruddy geese, amazing deep areas of the forest, and with water thirsty herds of elephants and deer, and with them it gleams forth...
chakravaaka yuta nityam = ruddy geese, with, always; chitra prastha vana antara = amazing, areas, in forest, deeps; maatanga mR^iga yuudhaiH cha = elephants, deer, herds of, also; shobhate = bedecked; salila arthibhi = water, desiring ones [thirsty;][eSaa pampaa shobhate = this, Pampa. beams forth.]
There is a discussion whether Pampa is a lake or a river. There are two rivers in Karnataka State of India, one Tunga and the other Bhadra, at whose confluence it is called Tunga Bhadra. The Vijayanagara Empire built their capital Hampi at this place. The regional language Kannada uses ' ha ' for Sanskrit ' pa ' and hence Pampa is now called Hampi. Long before Vijayanagara dynasty, this place is ascribed to be Pampa, where the Kishkinda, the capital of monkey kings was situated. "The kingdom of Vanara or monkey race was in the north and west of Mysore, their chief city being Kishkindha near the village of Hampi on Tungabhadra..." Mysore and Conty Vol. I, page.178--Reie Vol. I pg. 146, and also in Bombay Gazetteer Vol. I pg. 142 of Dr. Bhandarkar. There are four copper plate inscriptions, dating around 3012 BC, at Shimoga District, Karnataka State, ascribing that Janamejaya, son of Parikshat makes grants to the Pampa area, because his great grand father Yudhisthara of Maha Bharata rested on the banks of Tungabhadra at this place. However there is a vast lake like formation at present day Hospet and Hampi in Karnataka State, where three rivers, namely Tungabhadra, Varada and Hagari and their tributaries etc., meet and disperse. This place is geographically at Long. 76�--78�, and Lat. 12�--16�.
4.1.66
पवन आहत वेगाभिः ऊर्मिभिः विमले अंभसि |
पन्कजानि विराजन्ते ताड्यमानानि लक्ष्मण ॥
"In the tranquil water the speed of wind is throbbing ripples, and the ripples throb the lotuses, thus the throbbing and rippling lotuses appear beautiful�
Lakshmana; vimale ambhasi = in tranquil, waters; pavana aahata vegaabhiH = of wind, throbbed, by the speed; uurmibhiH = by ripples; taaDyamaanaani = pulsated; pankajaani viraajante = lotuses, appear beautifully.
4.1.67
पद्म पत्र विशालाक्षीम् सततम् प्रिय पन्कजाम् |
अपश्यतो मे वैदेहीम् जीवितम् न अभिरोचते ॥
"That one with lotus-petal-like broad eyes, who always holds the lotuses dear...without finding that Vaidehi... to me my life is uninteresting...
padma patra vishhalaakshiim = lotus, petal like, broad eyed; satatam priya pankajaam = always, holds dear, lotuses; a pashyataH vaidehiim = not, seeing [finding,] Vaidehi; me jiivitam na abhirochate = to me, life, not, interesting.
Rama's tranquil heart is throbbing like the ripples in the waters, because the resident in that lotus like heart, Seetha is missing. Goddess Lakshmi sits in the lotus holding lotuses, like the pollen, and the vast lake of tranquil waters is the heart of Vishnu.
4.1.68
अहो कामस्य वामत्वम् यो गताम् अपि दुर्लभाम् |
स्मारयिष्यति कल्याणीम् कल्याण तर वादिनीम् ॥
"Aha! Deplorable is the deviousness of Love-god, for he is causing reminisces about that graceful lady who articulates that gracefully, even if she is gone away and cannot be regained now...
aho kaamasya vaamatvam = Aha! Love God's, deviousness [is deplorable]; yaH = he who [that Manmadha]; gataam dur labham api = gone away [is Seetha,] can not, regain [her now,] even then; kalyaaNatara vaadiniim = graciously, articulating one; kalyaaNiim = about that graceful lady; smaara yiSyati = to reminisce, [love-god] wishes to.
4.1.69
शक्यो धारयितुम् कामो भवेत् अभ्यागतो मया |
यदि भूयो वसन्तो माम् न हन्यात् पुष्पित द्रुमः ॥
"If this spring with its flowered trees is not going to deaden me... the Love-god is a possible one to tolerate, though now he came upon me forcefully...
puSpitaH drumaH = with its flowered trees; vasantaH = this spring; [yadi ] na hanyaat = [if,] not, going to deaden [me]; bhuuyaH = forcefully; kaamaH = Love-god; adya aagataH = now, came upon; mayaa = by me; dhaarayitum = to tolerate; shakyaH = possible one
4.1.70
यानि स्म रमणीयानि तया सह भवन्ति मे |
तानि एव अरमणीयानि जायन्ते मे तया विना ॥
"All those places or objects that were delightful ones to me when she was with me, and they alone are now becoming anguishing ones to me...for she parted from me�
tayaa saha = her, along with; yaani me ramNiiyaani bhavanti sma = which, to me, exhilarating [places or objects,] becoming, they are; taani eva tayaa vina a ramaNiiyaani jaayante = they, alone, she, without, un-exhilarating, they are becoming.
4.1.71
पद्मकोश पलाशानि द्रष्टुम् दृष्टिः हि मन्यते |
सीताया नेत्र कोशाभ्याम् सदृशान् इति लक्ष्मण ॥
"To gaze the petals of the lotus buds my sight is fascinated... and in them I perceive the pair of Seetha's bud-like eyes...Oh! Lakshmana...and they are alike thus...
Lakshmana; siithaayaa netra koshaabhyaam = Seetha's, eyes, pair of; sadR^ishaan iti = alike, thus; dR^iShTiH = my sight; padma kosha palaashaani = lotus, bud's, petals; draShTum hi manyate = to gaze, indeed, is fascinated.
4.1.72
पद्म केसर संसृष्टो वृक्षान्तर विनिःसृतः |
निःश्वास इव सीताया वाति वायुः मनोहरः ॥
"This breeze� let out from within the thickets of forests, breezing touching the pollen of lotuses, is reminding Seetha's exhale, as such it is heart-stealing�
padma = lotuses'; kesara = pollen; sam sR^iSTaH = well, carrying; vR^isksha = trees; antara = interior [in thickets]; vi nissR^ita = well, let out; niH shvaasaa = exhale; iva = like; siithaayaa = of Seetha; vaati = blowing; vaayuH = breeze; manaH = heart; haraH = stealing one.
This verse is well explained by the ancient commentators in many derivatives. Some of them are:
1] Rama wanted to take comfort in the breeze, at least. But that breeze itself is troubling him, because it is carrying the fragrance of the pollen of lotuses, which is like the fragrance of Seetha's breath. surabhi nishvashite dadatahtrishaam as in laxana shaastra . Exhale of the beloved bears a kind of fragrance, which is known only to her lover. Seetha also holds the lotus dear and every aspect of Seetha is lotus oriented and thus Rama's remembering of Seetha by seeing lotuses. [Ibid. satatam priya pankajaam - 4-1-67.]
2] Goddess Lakshmi sits in the middle of the lotus, which will be in the heart of Vishnu. As of now She is stolen and Rama could not avert it. Hence the lotuses are angered at the loss of their resident Goddess Lakshmi, are taking the help of the breeze to carry the scent of the pollen, which is akin to Seetha's breath, and invade Rama's heart, to regain their tenant. Then a question arises as to why Rama confronts the invasion of this spring breeze without going away from there. In reply it is said that this breeze is like Seetha's breath, and it is coming from out of the thickets of the forests. So she must be around and appear to him any moment. Regaining Seetha is prime ordeal than the invasion of the cool spring breeze.3] Another way of putting this is: -- padma = Goddess Lakshmi; kesara - or - kesaraiH = affection, like fragrant pollen; samshR^iSTaH = carrying; vR^iksha antara vi nisshruta = tree of the Universe, within it, emitted; nishvaasa iva = uninterrupted breathe, like; siithaayaa = of Nature [Seetha the feminine, is symbolised with the whole creative Universe,] vaayuH = all-pervading ether [mythical]; manaH = [sins of] heart; haraH = stealing/obliterating one.
This is based on the ashwattha structure of the Universe.
The roots of Aswattha tree [the Holy fig tree, Ficus Religiosa, meaning that: shva = tomorrow; na stha = not there; the tree of the Universe that will not be there tomorrow, i.e., this Universe perishes, are inthe firmament and its stem, branches, and leaves spread upside down as this Universe. This is similar to the Igdrasil of Scandinavian mythology. Goddess Lakshmi sitting in Her Divine Lotus in empyrean abode exhales Her uninterrupted affection as the all-pervading ether, within the tree i.e., Universe, which is the life principle. When the created being is endowed with Her affection, but becomes a sinner, She recommends even that sinner to the Almighty Vishnu for obliteration of his sins and to accord salvation. Hence Vaishnavites demand heart-pouring devotion to the Almighty, than indulging in earthly cherishing. This is termed as nirhetuka satata dyaa prasaara i.e., without any precondition the grace of Goddess Lakshmi always flows.
4.1.73
सौमित्रे पश्य पम्पाया दक्षिणे गिरि सानुषु |
पुष्पितान् कर्णिकारस्य यष्टिम् परम शोभिताम् ॥
"Soumitri, see those flowered Karnikara trees with their tree-trunks on those southern hill-terraces of Pampa, they are highly splendorous...
Soumitri; pashya = see pampayaa = Pampa's; dakSiNe giri saanuSu = southern, hill, on terraces; puSpitaam karNikaarasya = flowered, karnikara trees [Pentepetes Acerifolia]; yaSTim parama shobhitaam = tree-trunks, highly, splendorous.
4.1.74
अधिकम् शैल राजोऽयम् धातुभिः तु विभूषितः |
विचित्रम् सृजते रेणुम् वायु वेग विघट्टितम् ॥
"That one, that kingly mountain which is ornamentally impregnated with ores and minerals is exhausting much mass of wondrous dust with the colour of its ores, that is drifted by the wind's speed...
dhaatubhiH = minerals; vibhuuSitaH = ornamented with [impregnated with]; ayam shaila rajaH = this, mountain, kingly; vaayua vega nighaTTitam = by wind's, speed, drifted by; vichitram reNum adhikam sR^ijate = wondrous, dust, muchly, creating [exhausting.]
4.1.75
गिरि प्रस्थास्तु सौमित्रे सर्वतः संप्रपुष्पितैः |
निष्पत्रैः सर्वतो रम्यैः प्रदीप्ता इव किंशुकैः
॥
"On the mountainsides, Soumitri, all over fully flowered are the exquisite Kimshuka trees, while their leaves are hidden under those reddish flowers, and with them that mountain is as though aglow...
giri prasthaaH tu = mountain, sides, even; Soumitri; sarvataH sam pra pushpitaH = all over, fully, well, flowered; nisH patraiH sarvataH ramyaiH = without, leaves [hiding the leaves,] all over, exquisite; pradiipta iva kimshukaiH = aglow, like, with Kimshuka trees [Butea frondosa] trees.
The mountains always have similitude with kings as they stand high and noble on the land. The Himalaya is King Himavant, the father of Goddess Parvati, Shiva's consort. So also here the Rishyamuka Mountain, where Sugreeva takes asylum, is termed as a kingly mountain and Rama has not yet known the name of this mountain. On this mountain there are coloured dust splashes hiding the greenery of leaves, and the flowers are luminous in red colour, all over. This is indicating that the Kingly Mountain Rishyamuka is inviting the other King Rama or Rama the divine, with an incensed camphor, that will be red in glow and emits coloured smoke. This is the mangala aarati , the auspicious camphor-torch deference offered to kings of deities.
4.1.76
पम्पा तीर रुहाः च इमे संसक्ता मधु गन्धिनः |
मालती मल्लिका पद्म करवीराः च पुष्पिताः ॥
"On the banks of Pampa these jasmines, water-lilies, red oleanders have grown up and they are now flowered that is wetted with the fragrance of nectar...
pampaa tiira ruhaaH = on Pampa's, banks, grlown up; ime samsikta madhu gandhinaH = these, wetted, with nectar, fragrance; malatii = Jasminum grandiflorum; mallikaa = jasmine; padma = water-lilies; karaviira = red oleanders; cha pushpitaaH = also, flowered.
4.1.77
केतक्यः सिन्धुवाराः च वासन्त्यः च सुपुष्पिताः |
माधव्यो गन्धपूर्णाः च कुंदगुल्माः च सर्वशः ॥
"The Mogra bushes, Sinduka, Vaasanti are well flowered. Maadhavi, flowers are also fully fragrant, and everywhere there are bushes of Jasmine...
ketakyaH = mogra bushes [Pandanus odra tissimus]; sindhuvaaraaH cha = sinduka [Vitex trifoia]; vaasantyaaH = [Gaertnera racemosa]; su pushpitaaH = well, flowered; maadhavyaaH = [Gaertnera racemosa]; gandha puuraaH cha = fragrance, full of, also; kunda gulmaaH cha = jasmine multiflorum, bushes, also; sarvashaH = every where.
4.1.78
चिरिबिल्वा मधूकाः च वञ्जुला वकुलाः तथा |
चम्पकाः तिलकाः च एव नागवृक्षाः च पुष्पिताः ॥
"Charming are the saplings of Bilva, and Madhooka, and plants like Vakula, Champaka, Tilaka, Naaga trees are well flowered....
chira bilwaaH = saplings of bilva [Eagle marmelos]; madhuukaaH cha = [Bassia latifolia]; also; manjulaaH = charming are; vakulaaH tathaa = Mimusops elengi, like that; champakaaH = [Michelia champaca]; tilkaaH = tilaka; cha eva = also, like that; naaga vrikshaa = Mesualferrea trees; pushpitaaH = well, flowered. [4-1-78]
4.1.79
पद्मकाः च एव शोभन्ते नील अशोकाः च पुष्पिताः
लोध्राः च गिरि पृष्ठेषु सिंह केसर पिन्जराः ॥
"Padmaka plants are well flourishing, and like that Neela, Ashoka are also flowered... trees on the mountain terraces namely Lodhra trees are brownish like lion's mane...
padmakaaH = Ovieda verticellata; eva = thus; shobhante = well, flourishing; niila ashokaH cha = blue ashoka, also; pushpitaaH = flowered; lodhraaH cha = Tymplocos racemosa, also; griri pR^iSTeshu = on mountain, terraces; simha kesara pinjaraaH = lion's, mane, brownish.
4.1.80
अन्कोलाः च कुरण्टाः च पूर्णकाः पारिभद्रकाः |
चूताः पाटलयः च अपि कोविदाराः च पुष्पिताः ॥
"The trees of Alangium, Kurntaka, Poornaka, Devadaaru, and also the Mango trees, and like that Patala trees, and the trees of Mountain ebony are flowered...
ankolaaH cha = Alangium trees, also; kurantaH cha = Kurntaka, also; PoornakaaH = Poornaka trees, also; PaaribhadrakaaH = devadaaru [Uvaria longifolia.] chootaaH = mango trees; paatalayaH = Bignonia suave olens; cha eva = also, like that; kovidaaraaH cha = Mountain ebony [Bauhinia varigegata]; pushpitaaH = flowered.
1.4.81
मुचुकुंद अर्जुनाः च एव दृश्यन्ते गिरिसानुषु
केतक उद्दालकाः च एव शिरीषाः शिंशुपा धवाः ॥
"Muchukunda trees, also Arjuna trees are seen on mountain terraces...Date palm trees, Uddaalaka trees also... like that the Shiriisha tree, simshupa trees, and dhava trees...
muchukunda = muchulinda trees; arjuana = Terminalia Arjuna trees; cha eva = also, like that; dR^ishyante = are seen; giri saanushu = on mountain terraces; ketaka = date trees; uddaalakaaH = Gordia myxa trees; cha eva = also, like that; shireesha = Mimosa sirisha; simshupa = simshupa trees; dhavaa = dhava trees.
1.4.82
शाल्मल्यः किंशुकाः च एव रक्ताः कुरवकाः तथा |
तिनिशा नक्तमालाः च चंदनाः स्यंदनाः तथा ॥
"Silk cotton trees, palaasha trees also, like that are red mehandi trees, thus are Tinisha and Naktamaala trees, sandalwood trees, spandana trees are all thus well flowered...
shaalmalyaH = silk cotton trees; kimshukaaH = palaasha[Butea frondosa]; cha eva = also, like that; raktaah kuravaka = red, mehandi [Globe amaranat]; tathaa = thus; tinishaaH = Dalberegia Oujeinesis; naktamaalaH = Galedupa arborea trees; cha = also; chandanaaH = sandalwood trees; syandanaaH = syandanaa trees; tathaa = thus.
4.1.83
हिन्तालः तिलकाः च एव नाग वृक्षाः च पुष्पिताः |
पुष्पितान् पुष्पित अग्राभिः लताभिः परिवेष्टितान् ॥
"Flowered are the trees like hintaala, tilaka, and naaga trees, and they are enfolded by the flowered climber-plants at their apices...
hintaalaH = hintaala trees; ca eva = also like that; tilaka = tilaka; naaga vR^iksha ca = naagaa trees also; pushpitaan = flowered; pushpita agraabhiH = flowered, apices; lataabhiH = by climber-planmts; pari vesSTitaan = enfolded.
4.1.84
द्रुमान् पश्य इह सौमित्रे पम्पाया रुचिरान् बहून् |
वात विक्षिप्त विटपान् यथा आसन्नान् द्रुमान् इमान्
॥लताः समनुवर्तन्ते मत्ता इव वर स्त्रियः |
"See the splendorous trees of Pampa here, oh! Soumitri...their branches bestirred by wind and bend onto other trees, as though these trees are nearby and within the reach of climber-plants... thus the climber-plants passionately bear upon those trees, like the doting of passionate women... [ [4-1-84, 85a]
84, 85a. drumaan pashya iha = trees, see, here; Soumitri; pampaayaa ruchiraan bahuun = of Pampa, splendorous, very many; vaata vikshipta viTapaan = by wind, bestirred, branches; yathaa aasannaan drumaan imaan = as though, nearby, trees, these are; lathaaH sam anuvartante = climber-plants, well, bear upon; mattaa iva vara striyaH = passionate, like, doting, women.
4.1.85
पादपात् पादपम् गच्छन् शैलात् शैलम् वनात् वनम् ॥वाति न एक रस आस्वाद सम्मोदित इव अनिलः |
"And the breeze is perhaps unhappy by savouring only one kind of nectarine aroma, hence it appears to be gliding from tree to tree, forest to forest, mountain to mountain... while going from tree to tree, mountain to mountain, forest to forest... [4-1-85b, 86a]
85b. anila = breeze; na eka rasa aasvaada sammodita iva = not, with one, aroma, on savouring, happy, as though; paadapaat paadapam = from tree to tree; vanaat vanam = from forest to forest shailaat shailam = from mountain to mountain; gacchan = while going; vaati = is gliding.
4.1.86
केचित् पर्याप्त कुसुमाः पादपा मधु गन्धिनः ॥केचित् मुकुल संवीताः श्याम वर्णा इव आबभुः |
"Some trees are full with flowers whose nectar is fragrant, and some shine forth with dark colour as they are enveloped with buds... [4-1-86b, 87a]
86b 87a. madhu gandhinaH = with nectar, fragrance; kechit paadapaa = some, trees; paryaapta kusumaaH = are full with, flowers; kechit mukula samviitaa = some, with buds, enveloped; shyaamaa varNaa iva babhuH = dark, in colour, thus, they shine forth.
4.1.87
इदम् मृष्टम् इदम् स्वादु प्रफुल्लम् इदम् इत्यपि ॥राग युक्तो मधुकरः कुसुमेषु आवलीयते ||
"And the honeybee on assessing each of the flower as 'this one is pure... this one is delicious... and this one is well bloomed...' is plunging into them... [4-1-87b, 88a]
87b, 88a. raaga yuktaH = fondness, having; madhu karaH = honey, maker [honeybee]; idam mR^iSTam = this one, pure; idam svaadu = this one, delicious; idam prahullam iti = this one, well bloomed, thus [assessing]; kushumeSu eva liiyate = into flowers, thus, plunging.
4.1.88
निलीय पुनर् उत्पत्य सहसा अन्यत्र गच्छति |
मधु लुब्धो मधुकरः पंपा तीर द्रुमेषु असौ ॥
"On plunging into the flowers that nectar-avaricious honeybee is again coming up, and quickly going elsewhere in the trees on the banks of Pampa...
niliiya = on plunging; punaH utpatya = again, coming up; sahasaa anyatra gacChati = quickly, somewhere else, going; madhu lubdhaH madhukaraH = nectar, avaricious, honeybee; pampa tiira drumeSu asau = Pampa, banks, among trees, those.
4.1.89
इयम् कुसुम सन्घातैः उपस्तीर्णा सुखा कृता |
स्वयम् निपतितैः भूमिः शयन प्रस्तरैः इव ॥
"These clusters of flowers that have fallen on their own are spreading out like a bed of flowers laid on, with them the ground appears to endow comfort...
svayam ni patitaiH = on their own, indeed, fallen; kusuma sanghaataiH = with flowers, clusters of; shayana prastharaiH iva = bed, laid on, like; upastiirNaa = spread out; iyam bhuumiH = this, ground is; sukhaa kR^iitaH = comfort, endowing;
1.4.90
विविधा विविधैः पुष्पैः तैः एव नगसानुषु |
विस्तेएर्णाः पीत रक्ताभा सौमित्रे प्रस्तराः कृताः ॥
"On mountain slopes varied flowers are spread out, with them the colour of diverse mountain slabs is rendered into yellow-red hue...
naga saanuSu = on mountain, slopes; vividhaiH puSpaiH eva vistiirnaaH = with varied, flowers, only, spread out; vividhaa prastaraaH kR^itaa piita rakta aabhaaH = diverse, mountain, slabs, rendered into, yellow, red, hues.
4.1.91
हिमान्ते पश्य सौमित्रे वृक्षाणाम् पुष्प संभवम् |
पुष्प मासे हि तरवः संघर्षात् इव पुष्पिताः ॥
"Soumitri see the bloom of flowers in spring after winter, as if the trees have indeed bore the flowers in competition with one another...
sauumitri = Soumitri; hima ante = winter, at end of; puSpa maase = flowering, month [Chaitra, April-May]; vrR^ikshaaNaam puSpa sambhavam = of trees, flowers, bloom; pashya = see; taravaH = trees; samgharSaat iva puSpitaaH hi = with competition, flowered, indeed, as though.
4.1.92
आह्वयन्त इव अन्योन्यम् नगाः षट्पद नादिताः |
कुसुमोत्तंस विटपाः शोभन्ते बहु लक्ष्मण ॥
"The drones of honeybees among the trees with flowered treetops appear to be the talk of trees, and the swinging branches of trees appear to be their invitational gestures to one another, thus those trees look highly attractive...
aahvaanyanta iva anyonyam = inviting, as though, mutually [with their swinging branches]; nagaaH = trees; SaTpada naaditaH; honeybee, droned with [where the drones appear to be the talk of trees]; kusuma uttamsa viTapaa = flowers, atop, trees; shobhante bahu = look attractive, highly; Lakshmana.
4.1.93
एष कारण्डवः पक्षी विगाह्या सलिलम् शुभम् |
रमते कान्ताया सार्थम् कामम् उद्दीपयन् इव ॥
"Entering the blessed waters this bird, partridge, is rejoicing together with his female, kindling desire in me too...
eSha kaaraNDava pakshii = this, partridge, bird; vigaahya salilam shubham = entering, water, blessed; ramate kaantaayaa saartham = rejoicing, with female, together; kaamam uddiipayan mama = desire, kindling, in me.
The question of self-control of Rama in indulgence is discussed here. Rama's libido is not expressed after the abduction of Seetha, until his entry into the area of Pampa or its forests. Here, in these surroundings of Pampa, the spring season is at its height and the nature is adding fire to his fuelling desire. What anyone can do but to lament about his unconsummated desire? That too, when Manmadha, the Love God, assumes the charge of this particular Chaitra month, or spring season, it is impossible to play-act celibacy. For more details about such a condition, Gosvami Tulasi Das is perhaps the best poet to narrate in Ram Charita Manas, at Doha 73 to 76 of Baala Kaanda. Narrated in there is, that the saints and sages lost their loincloths, chastity belts peeled off on their own, and entire social order went topsy-turvy, when Manmadha took charge of the Universe for only a few moments, to kindle Shiva's love towards Parvati. As such the nature at Pampa itself has become a love god to Rama, to pour out his passion for Seetha.
Sarga 1 (part 3 of 3)
4.1.94
मंदकिन्यास्तु यदिदम् रूपम् एतन् मनोररम् |
स्थाने जगति विख्याता गुणाः तस्या मनोरमाः ॥
"This sort of heart pleasing nature is also available with River Ganga, and that alone reasonably signifies the popularity of River Pampa in the world...
etat manaoharam = this sort of, heart-stealing nature; yat idam ruupam = which, this, sort of [ atmosphere of Pampa]; mandaakinyaaH tu = for River Ganga are there, but; tasyaa manaaH ramaa guNaaH = its [of Pampa,] heart, pleasing, attributes; jagati vikhyaataa sthaane = in world, renowned, it is reasonable.
Mahesvara Tirtha records the meaning of this verse in another way. "If this sort of love kindling atmosphere is there to River Ganga, it would have been the world's best environ..." But River Ganga is a Holy one and this environ cannot be there. This stanza signifies that Pampa is a river but not a vast lake, and all these narrations of longing epitomises the longing for a true friend like Sugreeva or Hanuma, or for Rama's life-mate Seetha.
4.1.95
यदि दृश्येत सा साध्वी यदि च इह वसेम हि |
स्पृहयेयम् न शक्राय न अयोध्यायै रघूत्तम ॥
"If that devot lady Seetha is found, and also if we were to stay here only, I neither think about Indra's throne in Heavens nor Ayodhya's throne, which is like Indra's throne on the earth...
Raghu uttama = Raghu's, best from - Lakshmana; saadhvii = devoted lady; yadi dR^ishyeta = if, she is seen [found]; yadi cha iha vasema hi = if, also, here only, we reside, indeed; shakraaya = not, Indra's [throne]; na sprR^iha yeyam = I think of, about that; na ayodhyaayai = not, of Ayodhya.
The word shakraaya is in Dative case, meaning that the throne of Ayodhya is meant for an Indra-like ruler on earth, and qualifies for a demonstrative adjectival expression in its adjacency principle. As such Rama is pondering over negating the kingdom, i.e., the Rajya Lakshmi, in comparison with Seetha, who is his Bhaagya Lakshmi. Kalidasa, in Raghuvamsha, depicts what this Bhagya Lakshmi has to say, when Rama, basing on some satirical remarks of his lowly subject deserts Seetha.
" Earlier, you refused the kingdom-fortune, [Rajya Lakshmi,] and came to forests, where I was with you. Now that, that kingdom-fortune, Rajya Lakshmi winning your affection, is jealous of me i.e., Bhagya Lakshmi, and she does not let me live in your palace.
4.1.96
न हि एवम् रमणीयेषु शाद्वलेषु तया सह |
रमतो मे भवेत् चिन्ता न स्पृहा अन्येषु वा भवेत् ॥
"Nay... if I were to take delight this way in these pleasant green meadows along with her, there will be no worry to me... nor interest in other things...
na = nay; hi evam = indeed, this way; ramaNiiyeSu shaadvaleSu = in pleasant, green meadows; tayaa saha = with her, along; ramataH bhavet = delighting, happens to be; na me bhavet chintaa = not, to me, there will be, worry; spR^ihaa anyeSu na bhavet = interestedness, in other, there will not be; vaa = either.
4.1.97
अमी हि विविधैः पुष्पैः तरवो रुचिर च्छदाः |
कानने अस्मिन् विना कान्ताम् चित्तम् उत्पादयन्ति मे ॥
"Indeed these beautifully leaved and variously flowered trees are maddening my heart as I am without that lady Seetha in this forest...
ruchiraH cChadaaH = with beautiful, leaves; amii taravaH = these, trees; hi vividhaiH puSpaiH = indeed, with various, flowers; asmin kaanane = in this, forest; vinaa kaantaam = without, the lady; chittam unmaadayanti me = heart, maddening, to me.
4.1.98
पश्य शीत जलाम् च इमाम् सौमित्रे पुष्कर आयुताम् |
चक्रवाक अनुचरिताम् कारण्डव निषेविताम् ॥
"See the cool water of this Pampa Lake, Soumitri, filled with blue lotuses, and with ruddy geese well moving in, and well venerated by the partridge birds...
pashya = see; shiita jalaam cha imam = cool, water, also, this one; Soumitri; puSkara aayutam = blue lotuses, [Nelemblum speciosum,] filled with; chakravaaka anu charitam = ruddy geese, well, moving; kaaranDava nishevitaam = partridge birds, well, venerated.
4.1.99
प्लवैः क्रौञ्चैः च संपूर्णाम् महा मृग निषेविताम् |
अधिकम् शोभते पम्पा विकूजद्भिः विहङ्गमैः ॥
"Well filled with waterfowls, curlew birds, and adored by great animals, this Pampa glistens much with pleasantly calling birds...
plavaiH krouncha cha sampuurNaam = waterfowls, curlew birds, also, filled with; mahaa mR^iga niSevitaam = by great animals, adored; adhikam shobhate pampa = highly, glistens, is this Pampa; vi kuujadbhiH vihangamaiH = with pleasantly calling, birds.
4.1.100
दीपयन्ती इव मे कामम् विविधा मुदिता द्विजाः |
श्यामाम् चन्द्र मुखीम् स्मृत्वा प्रियाम् पद्म निभ ईक्षणाम्
॥
"Enkindling passion in me, are these umpteen gladdened birds, reminding me of my dear one who is in the mid of her youth, moonfaced, and with the radiance of lotuses in her eyes...
diipayantii iva me kaamam = enkindling, as if, my, passion; vividhaa muditaa dvijaa = umpteen, gladdened, birds; shyaamaam chandra mukhiim = mid-in-youth, moon, faced; smR^itvaa priyam = reminding of, dear one; padma nibha iikshNaam = lotus, radiance, in her eyes.
4.1.101
पश्य सानुषु चित्रेषु मृगीभिः सहितान् मृगान् |
माम् पुनः मृग शबाक्षी वैदेह्या विरहीकृतम् |
व्यधयन्तीव
मे चित्तम् संचरन्तः ततः ततः ॥
"See that female deer along with male deer moving there and there on those wonderful mountainsides... and at me, who am weaned away from such a fawn-eyed lady Seetha... and such as I am, my heart is further agonised on seeing these wide-eyed deer, and for not seeing her, the wide-eyed Seetha...
pashya = see; chitreSu saanuSu = on wonderful, mountainsides; mR^igiibhiH sahitaan mR^igaan = with female deer, with, male deer; tataH tataH = there and there; sancharantaH = moving; mR^igashaaba akshyaa = with fawn-eyed one; vaidehyaa = with Vaidehi; virahii kR^itaam = weaned away; maam = me [such as I am]; punaH vyadhayanti iva = further, agonising, as though; me cittam = my, heart is [ thus agonised.]
4.1.102
अस्मिन् सानुनि रम्ये हि मत्त द्विज गणाकुले |
पश्य अयम् यदि ताम् कन्ताम् ततः स्वस्ति भवेत् मम ॥
"If only I can see that lady on those spectacular terraces filled with impassioned bird groups with much ado, then there shall be peace for me...
ramye = spectacular; matta dwija gaNa akule = [the place with] impassioned, birds, groups, with ado; asmin saanuni hi = on those, terraces; taam kaantaam pashya ayam yadi = her, that lady, if only I can see; tataH mama swasti bhavet = then, to me, peace, will be there.
4.1.103
जीवेयम् खलु सौमित्रे मया सह सुमध्यमा |
सेवेत यदि वैदेही पम्पायाः पवनम् शुभम् ॥
"I live along for sure, Soumitri, if that slender-waisted Vaidehi basks in this benignant breeze of Pampa along with me...
su madhyama = slender-waisted one; vaidehii mayaa saha = Seetha, me, along with; pampaayaaH shubham pavanam = Pampa's, benignant, breeze; seveta yadi = adores, if; jiiveyam khalu = I will live along, surely.
4.1.104
पद्म सौगन्धिक वहम् शिवम् शोक विनाशनम् |
धन्या लक्ष्मण सेवन्ते पम्पाया वन मरुतम् ॥
""Lakshmana, the breeze from the greenswards of Pampa that carries the fragrance of lotuses including that of red lotuses is an auspicious one, an eliminator of melancholy, and those that adore such a breeze are fortunate ones...
Lakshmana; padma = lotuses; saugandhika vaham = red lotuses, fragrance carrying; shivam = auspicious one; shoka vinaashanam = melancholy, eliminating one; pampa upavana maarutam = Pampa's, greensward, breeze; dhanyaa = fortunate are; sevante = those that adore it.
Another rendering is: padma red lotuses', sougandhika of costuses, vaham = fragrance carrying, i.e. carrying the fragrance of many flowers as though in a garland of flowers on its chest; shivam pure, uncontaminated breeze, i.e., the first breeze of the season. dhanyaaH fortunate, sevante those that await and adore. Those couples that await this first breeze, emerging from the gardens of Pampa Lake, carrying fragrance of many a flower, like that of a garland of flowers, are fortunate.
4.1.105
श्यमा पद्म पलाशाक्षी प्रिया विरहिता मया |
कथम् धरयति प्राणान् विवशा जनकात्मजा ॥
"That youthful, lotus-petal eyed beloved of mine, that Janaka's daughter... how can that helpless lady bear her lives without me...
shyaamaa = youthful; padma palaasha akshii = lotus, petal, eyed; priyaa = my beloved; virahitaa mayaa = without, me; katham = how; dhaarayatii praaNaan = bears, her lives; vivashaa janaka aatmaja = helpless, Janaka's daughter.
4.1.106
किम् नु वक्ष्यामि धर्मज्ञम् राजानम् सत्य वादिनम् |
जनकम् पृष्ट सीतम् तम् कुशलम् जन संसदि ॥
"What sort of well-being can I say to that virtuous and truth speaking King Janaka, if he enquires about Seetha's well-being among hosts of people?
jana samsadi = among people, host of; pR^iSTa siitam = [when he] questions about, Seetha; dharmaGYam satya vaadinam raajaanam = to virtuous one, truth speaking one, one who is a king; tam = to him; janakam = to king Janaka; kim nu kushalam vakshyaami = what can, indeed, about well-being, I can say.
Seetha is an unusual princess by birth. Winning her hand in marriage is unusually preconditioned by King Janaka with the lifting of Shiva's bow, which none else could do than Rama. Having won Seetha's hand in marriage, but lost her in the forest, will be ridiculous. Rama reflects here as to how his father-in-law King Janaka would lookdown Rama for not protecting his daughter Seetha.
4.1.107
या मम् अनुगता मन्दम् पित्रा प्रस्थापितुम् वनम् |
सीता धर्मम् समास्थय क्व नु सा वर्तते प्रिया ॥
"She who accompanied me, an unfortunate one whom his father sent to forests, taking up a virtuous course... now where will be she, that ladylove of mine, be abiding...
pitraa prasthaapitam vanam = ; by father [Dasharatha,] sent to, forest; mandam maam yaa = unfortunate one, me, she who; dharmam samaasthaaya anugataa = virtuous course, on taking up, accompanied; saa priyaa kva nu vartate = such as she is, ladylove, where, really, is staying.
4.1.108
तया विहीनः कृपणः कथम् लक्ष्मण धारये |
य माम् अनुगता रज्यात् भ्रष्टम् विहत चेतसम् ॥
"Whose kingdom is forfeited, and whose soul succumbed to the circumstance at the time of exile, but she accompanied suchlike me, and Lakshmana, without her how I can I live on in desolation...
lakshmaNa = Lakshmana; raajyaat bhraSTam vigata chetasam = from kingdom, forfeited, with forfeited, quintessence; maam yaa anugataa = me, she who, accompanied; tayaa vihiinaH kR^ipaNaH = her, without, desolated; katham dhaaraye = how, live on.
4.1.109
तत् चारु अञ्चित पद्माक्षम् सुगन्धि शुभम् अव्रणम् |
अपश्यतो मुखम् तस्याः सीदति इव मतिः मम ॥
"She who has a pretty and beaming face with lotus-like eyes, that is fragrant, auspicious and scarless, and not seeing such a face my mind is as though sinking...
tasyaaH = her; chaaru = pretty; anchita = beaming; padmaaksham = having lotus-like eyes; sugandhi shubham = fragrant, auspicious; a vranam = without, scars - scarless; tat mukham = that, face; a pashyataH = unable to see; mama matiH siidati iva = my, mind, is sinking, as though.
4.1.110
स्मित हास्यान्तर युतम् गुणवत् मधुरम् हितम् |
वैदेह्याः वाक्यम् अतुलम् कदा श्रोष्यामि लक्ष्मण ॥
" Lakshmana, when can I hear that conversation of Vaidehi that will have smiles and wits in between... wisdom wise pleasing, friendly and unique one in its own way...
Lakshmana; vaidehyaaH = Vaidehi's; smita haasya antara yutam = smiling, witty, in between, having; guNavat = wisdom-wise; madhuram = pleasing; hitam = friendly; atulam vaakyam = incomparable [unique in its own way,] sentence [conversation]; kadaa shroSyaami = when, can I hear.
4.1.111
प्राप्य दुःखम् वने श्यामा माम् मन्मध विकर्शितम् |
नष्ट दुःखेव हृष्टेव साध्वी साधु अभ्यभाषत ॥
"That youthful and decent lady though succumbed to suffering in forests used to look as though got rid of her sufferings, and as though gladsome woman, and she used to speak to me, one smitten by her love, very fondly...
shyamaa = youthful lady; sadhvii = decent lady; praapya duHkham vane = succumbed, to suffering, in forest; naSTa duHkha iva = got rid of, suffering, as though; hR^iSTaa iva = gladsome, as though; maam manmadha vikarshitam = me, by love, smitten; saadhu abhyabhaashata = [very] fondly, speaking.
4.1.112
किम् नु वक्ष्यामि अयोध्यायाम् कौसल्याम् हि नृपात्मज |
क्व सा स्नुषा इति पृच्छन्तीम् कथम् च अति मनस्विनीम्
॥
"What can I say in Ayodhya to that kind hearted lady and my mother Kausalya, oh, prince Lakshmana, when she asks �where is she, my daughter-in-law? And how is she? '
nR^ipa aatmaja = oh! Prince Lakshmana; ayodhyaam = in Ayodhya; saa kva suSnaa = she, where is, daughter-in-law [of mine]; katham api = how is she, even; iti pR^icChantiim = thus, questioning; manasviniim = kind hearted lady kausalyaam = to Kausalya; kim nu vakshyami = what, indeed, can I say.
4.1.113
गच्छ लक्ष्मण पश्य त्वम् भरतम् भ्रातृउ वत्सलम् |
न हि अहम् जीवितुम् शक्तः ताम् ऋते जनकात्मजम् ॥
"Begone! Lakshmana.... you may see Bharata, that affectionate one for his brothers... I may not be able to live on leaving off Seetha... isn't so!" [So said Rama to Lakshmana]
Lakshmana; tvam gacCha = you, begone; bhraatR^iu vatsalam = towards brothers, affectionate one; bharatam = Bharata; pashya = you may see; aham taam aatmajaam R^ite = I, her, janaka's, daughter, leaving off; jiivitum na shakataH hi = to live, not, be able to, isn't it.
4.1.114
इति रामम् महात्मानम् विलपन्तम् अनाथ वत् |
उवाच लक्ष्मणो भ्राता वचनम् युक्तम् अव्ययम् ॥
To that great-souled Rama who is bewailing that way like a waif, his brother Lakshmana said these appropriate and infallible words.
iti = this way; anaatha vat vilapantam = waif, like, wailing; mahaatmaanam raamam = to great soul, Rama; bhraataa = his brother; Lakshmana; yuktam avyayam vachanam = appropriate, infallible, words; uvaacha = spoke.
4.1.115
संस्थम्भ राम भद्रम् ते मा शुचः पुरुषोत्तम |
न ईदृइशानाम् मतिः मन्दा भवति अकलुषात्मनाम् ॥
"Oh, best one among men, please control yourself Rama, let safety betide you, do not lament, the intellect of your kind of unblemished souls does not become languorous...
puruSottama = oh, best one among men; Rama; samsthambha = control yourself; bhadram te = let safety betide you; maa shuchaH = do not, lament; iidR^ishaanaam = this kind of; a kaluSa atmaanaam = un, blemished, souls; mandaa matiH na bhavati = languorous, intellect, not, become.
4.1.116
स्मृत्वा वियोगजम् दुःखम् त्यज स्नेहम् प्रिये जने |
अति स्नेह परिष्वन्गात् वर्तिः अर्द्रा अपि दह्यते
॥
"Recollect the sadness caused by departure of loved ones, and it may please be forsaken for some extent, with the embrace of too much of friendship of the water-drenched wick with oil, even that water-drenched wick burns in the lamp... [4-1-116] "On remembering the fondness for dear ones, intellect of your kind of unblemished souls will not become languorous. Leave off the sadness caused by separation.
viyogajam duHkham = by departure-caused, sadness; smR^itvaa = on recollecting; sneham priya jane tyaja = fondness, for the loved ones, forsake [to some extent]; ati sneha parishvangaat = too much, friendship, by the embrace of; vartiH aadraa api dahyate = wick, even, drenched [in water,] burns. priya jane= in dear, ones; sneham smR^itvaa= fondness, on remembering; iidR^ishaanaam= for this kind of; a + kaluSa atmaanaam= of un, blemished, souls; matiH mandaa na bhavati= intellect, languorous, will not, become; viyogajam duHkham tyaja= by separation, caused sadness, leave off.
The above is the wrong orientation of words used in above two verses. While the word-to-word translation of Ramayana is rare in print medium, the prose versions are giving meanings with such orientation, and they will be usually found in almost all printed books. The above suggests that Lakshmana is asking Rama to forget Seetha, which is meaningless. The following is said to be the reasonable orientation. Other words being same, the rest are:
Such wrong orientations of words used in verses will be found in other verses also, because printed books are carrying them forward, and they need correction by some pundits who can kindly spare time and effort. The above correction is per courtesy of : Pt. Paturi Sitaramaanjaneyulu
4.1.117
यदि गच्छति पतालम् ततो अभ्यऽधिकम् एव वा |
सर्वधा रावणः तात न भविष्यति राघव ॥
"If Ravana goes to the netherworlds, or still deeper worlds from there, oh my brother, still he will not live, Raghava...
oh, Raghava; raavanaH = Ravana, the demon; paataalam tataH adhikam eva vaa = netherworlds, from there, still deeper, even; yadi gacChati = if he, goes to; sarvadhaa na bhavishyati taavat = in any way, does not, live on, at all.
4.1.118
प्रवृत्तिः लभ्यताम् तावत् तस्य पापस्य रक्षसः |
ततः हास्यति वा सीताम् निधनम् वा गमिष्यति ॥
"Let the emplacement of that sinning demon e obtained... and then he either cedes Seetha or enters into his own doom...
paapasya tasya rakshasaH = sinful one, that, demon's; pravR^ittiH labhyataam = emplacement, let it be obtained; tataH siithaam vaa haasyati = then, Seetha may be, left of by him; nidhanam vaa gamiSyati = doom, or, enter into.
4.1.119
यदि याति दितेः गर्भम् रावणः सह सीताया |
तत्र अपि एनम् हनिष्यामि न चेत् दास्यति मैथिलीम् ॥
"Even if he enters the womb of Diti along with Seetha, and if he does not give away Seetha, even there I wish to slay him,...
raavana saha siithaayaa = Ravana, along with, Seetha; yadi yaati diteH garbham = if, enters, Diti's, womb; na chet daasyati maithiliim = if, give away, Maithili tatra api enam = there, even, him; han ishyaami = to slay, I wish to;
Please refer to Ch 45- 46 of Bala Kanda of details about Diti and someone entering her womb.
4.1.120
स्वास्थ्यम् भद्रम् भजस्व आर्यः त्यजताम् कृपणा मतिः |
अर्थो हि नष्ट कार्यार्थैः न अयत्ने न अधिगम्यते
॥
"May you rejuvenate and be secure, oh, revered one, cast-off your pathetic mood... result of purpose will be lost indeed, for the endeavourers without a try, thus nothing can be regained by them...
aaryaH = oh, revered one; svaasyatham bhadram bhajasva = rejuvenate, secure, you may attain; tyajataam kR^ipaNaa matiH = cast-off, pathetic, mood; naSTa kaarya arthaiH = having lost, endeavours, purpose of; arthaH = its results; na a yatne = not, without, try; na adhigamyate = not, regain.
4.1.121
उत्साहो बलवान् आर्य नास्ति उत्साहात् परम् बलम् |
सः उत्साहस्य हि लोकेषु न किंचित् अपि दुर्लभम् ॥
"Vehemence is might, oh, noble one, there is no superior might than vehemence and to him with vehemence there is no impossibility in the world,... even the slightest...
aarya = oh, noble one; utsaahaH balavaan = vehemence, is a mighty one; utsaahaat param balam naasti = than vehemence, superior, might, is not there; saha utsaahsyaH hi = who, with vehemence, indeed; lokeSu kimchit api durlabham = in the world, slightest, even, impossible.
4.1.122
उत्साहवन्तः पुरुषा न अवसीदन्ति कर्मसु |
उत्साह मत्रम् आश्रित्य सीताम् प्रतिलप्स्याम् जनकीम् ॥
"Vehement men do not regress in deeds, and taking hold of vehemence alone we regain Seetha...
utsaahavantaH puruSaa = vehement, men; na avasiidanti karmasu = do not, regress, in deeds; utsaaha maatram aashritya = with vehemence, alone, taking hold of; prati lapsyaam = in turn, we regain; jaanakiim = Janaki.
4.1.123
त्यज्य काम वृत्तत्वम् शोकम् सम् न्यस्य पृष्टतः |
महात्मानम् कृतात्मानम् आत्मानम् न अवबुध्यसे ॥
"You leave off this enclosure of ardency and pushback that compassion ... you are not able to know your great and controlled soul...with these thoughts of self-pity and fondness...
tyajataam kaama vR^ittatvam = leave off, ardency, enclosure of; shokam sam nyasya pR^iSTataH = compassion, let go, behind [pushback]; maha aatmaanam = your great soul; kR^ita aatmaanam = your controlled, soul; na ava budhyase = not, able to know [yourself]
4.1.124
एवम् संबोधितः तेन शोकोपहत चेतनः |
त्य्ज्य शोकम् च मोहम् च रामो धैर्यम् उपागमत् ॥
Thus addressed by Lakshmana, then Rama whose conscience is marred by emotions, got rid of pity and fondness, and acquired courage, to perform the deed demanded of his incarnation.
shoka upahata chetanaH = by emotion, marred, conscience; Rama; evam sambodhitaH = thus, addressed [by Lakshmana]; tatra then; nyasya shoka cha moham cha = let off, pity, and, fondness, also; tataH dhairyam upaagamat = then, courage, he acquired.
This reflects the saying of Bhagavad Gita gataasun agataasuumscha naanu shochanti panditaH... Lakshmana repeats the same words in Yuddha Kanda, the Book of War, chapter 83, verse 43, when Rama laments on receiving information that Indrajit, the son of Ravana killed Seetha. Here the word shoka ' stands for pity and moha stands for fondness, and god has these two basic attributes towards His creation. Thus the pity and fondness of god is now aimed at releasing the innate soul, namely Seetha, from the captivation.
4.1.125
सोऽभ्य अतिक्रामत् अव्यग्रः ताम् अचिन्त्य पराक्रमः |
रामः पम्पाम् सु रुचिराम् रम्याम् पारिप्लव द्रुमान्
॥
He that inestimable valiant Rama strode forward those areas of charming Pampa Lake, with the charm of wind-flopped trees, getting rid of grief.
a chintya paraakramaH = inestimable, valiant; Rama; a vyagraH = without, grieving; su ruchiraam = well, charming; ramya paariplava drumaan = with charm, flapped by winds, those trees are; taam pampaam = those, Pampa Lake [areas]; saH abhyatikraamat = he, strode forward.
4.1.126
निरीक्षमाणः सहसा महात्मा सर्वम् वनम् निर्झर कन्दराम् च |
उद्विग्न चेताः सह लक्ष्मणेन विचार्य दुःखोपहतः
प्रतस्थे ॥
That great one Rama on observing all over quickly, all round the forest with its brooks and caves, and reviewing with Lakshmana, though agonised at heart that anguished one travelled on.
niriikshyamaaNaH sahasaa mahaatmaaa = observing, quickly, the great one; sarvam vanam = all round, the forest; nirjhara kandaram cha = with brooks and caves, also; udvigna chetaaH = agonised at heart; saha Lakshmana vichaarya = with Lakshmana, reviewing; duHkha upahata = anguish, marred [anguished one]; pratashte = travelled on.
4.1.127
तम् मत्त मातङ्ग विलास गामी गच्छन्तम् अव्यग्र मनाः महात्मा |
स लक्ष्मणो राघवम् अप्रमत्तो ररक्ष धर्मेण
बलेन च एव ॥
While that great soul Rama is walking ahead, that great souled Lakshmana whose stride is also like that of an elephant, and whose deeds are agreeable to Rama, vigilantly protected Rama with an un-despaired mind and even by his virtue and strength.
matta maatanga vilaasa gaamii = robust, with elephant, gait, he while striding; mahaatma = the great soul; iSTa ceSTaH saH LakshmanaH = agreeable, by his deeds [to Rama,] that, Lakshmana; gacChantaam = while [ Rama is] walking ahead; raaghavam = Raghava is; a vyagra manaa = not, despaired, at mind; apramattaH = vigilantly; dharmeNa balena cha eva = of virtue, and strength, too, thus; raraksha = protected.
4.1.128
तौ ऋष्यमूकस्य समीप चारी चरन् ददर्श अद्भुत दर्शनीयौ |
शाखा मृगाणाम् अधिपः तरस्वी वितत्रसे नैव चिचेष्ट
चेष्टाम् ॥
He who is the chief of Vanara-s, who moves about Mt. Rishyamuka, while he is meandering thereabout he happened to see those two who are so amazing for a look, namely Rama and Lakshmana, by which he is so frightened that he is petrified.
R^iSyamuukasya sammepa chaarii = Rishyamuka mountain, nearby, one who moves about; tarasvii = mighty one; shaakhaa mR^igaaNaam adhipa = tree-branch, animals', chief [Sugreeva]; charan = meandering thereabout; adbhuta darshaniiyau = those who are amazing, in look; tau = at those two, Rama and Lakshmana; dadarsha = has seen; vitatrase = frightened; na eva cicheSTa ceSTaam = not, thus, gesticulated, any gestures - he is petrified.
4.1.129
स तौ महात्मा गज मन्द गामि शखा मृगः तत्र चिरन् चरन्तौ |
दृष्ट्वा विषादम् परमम् जगाम चिन्ता परीतो भय
भार मग्नः ॥
On seeing those two Rama and Lakshmana who are advancing his way, he that great soul who is a tree-branch animal, and he who strides like an elephant, derived profound agony that muffled him in worry, and he is engulfed under the weight of his fear.
tatra charan gaja manda gaami = there, moving about, elephant, gait like, in stride; mahaatmaa = great-soul [Sugreeva]; saH shaakhaa mR^igaH = he that [Sugreeva,] tree-branch, animal [Sugreeva]; charantau = those moving about [advancing]; tau = those two Rama, Lakshmana; dR^iSTva = having seen; chintaa pariitaH = worry, muffled with; bhaya bhaara magnaH = fear's, weight, engulfed; paramam viSaadam jagaama = profound, agony, derived.
Here Dharmaakuutam depicts this:
tatastu samastalokarakShaNakShamakShitipatilakShaNalakShitau karakamalagR^ihiitakanakamayasharaasanau parikupitaviShadharanikara- sadR^ishanishitasharabharabharitasharadhivilasitavipulabhujashikharau uddhR^iutapR^iuthulamaa
NsalamasR^iuNaayatabhujadaNDamaNDitau svaparigraheNajaTaavalkayorapispR^iuhaNiiyataasampadakau gandhasindhuramantharagaaminau apraakR^iutalaavaNyaavalaNkR^itaaraNyau apaaNgashobhitaaraNyausamupasthitakaaruNyau sarvasattvasharaNau mahaaviiraagragaNyau sukumarau niriikShyakincidapisancalitahR^idayaH sancitaikamatyaiH sahacaturbhiramaatyaiH vipulabalaavaliptabaliimukham R^ishyamuukam adhivasan samagraguNanidhaanam sugriivonaama vaanaralokaadhipo vilokayaamaasaThis is for the entrance of Rama and Lakshmana into the life of Sugreeva.
4.1.130
तम् आश्रमम् पुण्य सुखम् शरण्यम् सदैव शाखा मृग सेवितान्तम् |
त्रस्ताः च दृष्ट्वा हरयोः अभिजग्मुः महौजसौ
राघव लक्ष्मणौ तौ ॥
On seeing those magnificent two, Rama and Lakshmana, the monkeys are frightened and fled towards the pious hermitage of Sage Matanga, which has an inland that is always adored by monkeys for it is consolatory and sheltering them.
maha aujasau = highly, vigorous ones; tau = those two Raghava; Lakshmana; dR^iSTvaa = having seeing; trasthaaH = all [monkeys are] frightened; harayaoH = monkeys; puNya sukham = that is pious, consolatory; sharaNyam sadaiva = sheltering, always; shaakhaa mR^iga sevita antam = by tree-branch, animals, adored, inland; tam aashramam = towards that, hermitage; abhijagmuH = monkeys, fled.
This episode is a construct on the hymn at 1-4-3 inBrihadaaranyaka Upanishadic which is as below: --
God is said to take no delight in Himself alone, and He desired another.He was like an embraced male and female. Man and wife. Hence He felled His body to become two… and from thereon humans originated…Brihadaaranyaka Upanishat 1-4-3.
The lustful words of Rama are to be construed as pure pleasure forhaving Seetha at his side, as a longing to have His first creation with himself. This is for deifying Rama as incarnation of Vishnu. All the Ramayana-s or Purana-s which deal with the episode of Rama's reaction on seeing Pampa Lake have the same import. In Skanda Purana there is yet another instance stating that Rama gave curses to such lusty components of nature, for his lust is not satiated. It is as below: -
"Champaka flowers [Hindi: Mogra; Telugu : Sampega; Botanical : Michelia champaka] are not to be touched by Honeybees, chakravaaka, [water-birds, ruddy geese, know for their inseparable swimming] be separated in midnight, Kokila birds [Blackcuckoos] be grownup in other's nests [i.e., in crow's nest] Sandalwood trees become shelters to snakes, the breeze [that is cool and incited Rama's thoughts about Seetha,]shall become food of snakes… thus cursed Rama, in his anguish about his separation from Seetha…" Skanda Purana.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे प्रथमः सर्गः
Sarga 2
4.2.1
तौ तु दृष्ट्वा महात्मानौ भ्रातरौ राम लक्ष्मणौ |
वर आयुध धरौ वीरौ सुग्रीवः श्ङ्कितोऽभवत् ॥
On seeing them the wielders of best weapons and audacious ones, two brothers and great souls, namely Rama and Lakshmana, Sugreeva became ambiguous.
vara aayudha dhara viirau mahaatmanau bhraatarau = best, weapons, wielders, audacious ones, great souls, the two brothersm - Rama and Lakshmana; tau tu dR^iSTva = them, on seeing; sugriivaH sha~NkitaH abhavat = Sugreeva, ambiguous, he became.
4.2.2
उद्विग्न हृदयः सर्वा दिशः समवलोकयन् |
न व्यतिष्ठत कस्मिन् चित् देशे वानर पुङ्गवः ॥
Distressed at heart that foremost monkey gazed blankly in all directions and he did not remain at any one place.
vaanara pungavaH = monkey, the foremost; udvigna hR^idayaH = distressed, at heart; sarvaa dishaH sam samavalokayan = in all, directions, well, gazed [blankly]; na vyatiSTata = not, remained; kasmin chit deshe = at any, one place.
4.2.3
नैव चक्रे मनः स्थातुम् वीक्षमाणो महाबलौ |
कपेः परम भीतस्य चित्तम् व्यवससाद ह ॥
On seeing those two great mighty ones that monkey has not even made-up his mind steadfast as he is very much frightened, and his heart is really sunken.
viikshmaaNaH mahaabalau = on seeing, the great mighty ones; na eva chakre manaH sthaatum = not, even, made-up, his mind, steadfast; kapeH parama bhiitasya = the monkey, very much, frightened; chittam vyavasasaada ha = his heart, sunken, really.
4.2.4
चिन्तयित्वा स धर्मात्मा विमृश्य गुरु लाघवम् |
सुग्रीवः परम उद्विग्नः सर्वैः तैः वानरैः सह ॥
He that righteous Sugreeva considering his own strength and weakness is much agitated, and along with all the other monkeys too are frightened.
chintayitvaa saH dharmaatmaa = thought over, he, righteous one; vimR^ishya guru laaghavam = considering, [about his own] strength and weakness; Sugreeva; parama udvignaH = much, agitated; sarvaiH taiH vanaraiH saha = with all, those, monkeys, along with.
4.2.5
ततः स सचिवेभ्यः तु सुग्रीवः प्लवगाधिपः |
शशंस परम उद्विग्नः पश्यन् तौ राम लक्ष्मणौ ॥
On seeing Rama and Lakshmana then that chief of monkeys Sugreeva with much dreadfulness said this to his ministers.
tataH sa sachivebhyaH tu = then, he, to his ministers, even; Sugreeva; plavagaaH adhipaH = monkey's, chief of; shashamsa parama udvignaH = said to, much, in dreadfulness; pashyan tau rama lakshmaNau = on seeing, those, Rama and Lakshmana.
4.2.6
एतौ वनम् इदम् दुर्गम् वालि प्रणिहितौ ध्रुवम् |
छद्मना चीर वसनौ प्रचरन्तौ इह आगतौ ॥
"Here they come wearing jute cloths and move about in this impassable forest deceitfully, definitely Vali must have dispatched them...
chiira vasanau = jute cloths, wearers of; chadmanaa = deceitfully; idam durgam vanam pracharantau = this, in forest, impassable one, moving about; etau vali praNihitaun dhruvam = by Vali, dispatched, definitely; iha aagatau = here, they have come.
4.2.7
ततः सुग्रीव सचिवा दृष्ट्वा परम धन्विनौ |
जग्मुः गिरि तटात् तस्माद् अन्यत् शिखरम् उत्तमम् ॥
Then on seeing the great archers Rama and Lakshmana the ministers of Sugreeva have gone from that mountain terrace to another high-peaked mountain.
tataH sugriiva sachivaa = then, Sugreeva's ministers; dR^iSTvaa parama dhanvinau = on seeing, great, archers; giri taTaat tasmaat = mountain's, terrace, from that; anyat shikharam uttamam = to another peak, higher ones; jagmuH = they went away.
4.2.8
ते क्षिप्रम् अभिगम्य अथ यूथपा यूथपर्षभम् |
हरयो वानर श्रेष्ठम् परिवार्य उपतस्थिरे ॥
Then the group-leaders of monkeys quickly arrived as they fled, at that lofty monkey group-leader Sugreeva, the chieftain of monkeys, gathering around him there they stood at his nearby.
atha = then; yuudhapaa = group leaders [of monkeys]; te harayaH = those, monkeys; kSipram abhigamya yuudhapa R^ishabham = quickly, [returned and ] approached, group-leader [Sugreeva]; vaanar shreSTam parivaarya = monkey's, chieftain, gathered around; upataH sthire = nearby, stood.
4.2.9
एवम् एक आयन गताः प्लवमाना गिरेः गिरिम् |
प्रकंपयन्तो वेगेन गिरीणाम् शिखराणि च ॥
Thus they reached to one course of return, after hopping from one mountain to the other, shuddering mountains and even thir peaks by their trample in hastiness.
evam eka aayana gataaH = thus, to one, course, reached out; plavamaanaaH = hopping; gireH girim = mountain, to mountain; pra kampayantaH vegena = well, shuddering, by [their] hastiness; giriiNaam shikaharaaNi api = mountain's, and their peak's, even.
4.2.10
ततः शाखा मृगाः सर्वे प्लवमाना महाबलाः |
बभंजुः च नगान् तत्र पुष्पितान् दुर्गम् आश्रितान् ॥
Then all of the tree-branch animals, who are great in their strength, have wrecked down the well-flowered trees that are clumped in that forest on that mountain by their swinging.
tataH shaakhaa mR^igaaH = then, tree-branch, animals [monkeys]; sarve plavamaanaa = all of them, swinging; mahaa balaaH = great, in strength; bhabhanjuH cha = wrecked down, also; nagaan tatra puSpitaan = trees, there, flowered; durgam aashritaan = forest, clumped.
4.2.11
आप्लवन्तो हरिवराः सर्वतः तम् महागिरिम् |
मृग मार्जार शार्दूलान् त्रासयन्तो ययुः तदा ॥
While those best monkeys hopped everywhere they have frightened deer, wildcats and tigers on that great mountain.
hari varaH = monkeys, the best; tam mahaagirim = on that, great mountain; aaplavantaH sarvataH = with their hopping, everywhere; tadaa = thus; yuyuH = they hopped; traasyantaH = frightening; mR^iga maarjaara sharduulaan = deer, wildcats, tigers.
4.2.12
ततः सुग्रीव सचिवाः पर्वतेन्द्रे समाहिताः |
संगम्य कपि मुख्येन सर्वे प्रांजलयः स्थिताः ॥
Then the ministers of Sugreeva, assembled on that best mountain and gathered around the chief of monkeys Sugreeva, and all stood with their adjoined palms.
tataH sugriiva sachivaaH = then, Sugreeva's, ministers; parvata indre samaahitaaH = on the mountain, the best, on assembling; sangamya kapi mukhyena = gathering around, monkey's chief; sarve praanjalayoH sthitaH = all, with adjoined palms, stood.
4.2.13
ततः तु भय संत्रस्तम् वालि किल्बिष शन्कितम् |
उवाच हनुमान् वाक्यम् सुग्रीवम् वाक्य कोविदः ॥
Then Hanuma, the ablest sentence-maker, said this sentence to Sugreeva who is dismayed with fear doubting Vali's mischief.
tataH = then; vaakya kovidaH = sentence-maker, the ablest hanumaan = Hanuma; bhaya samtrastam = then, but, with fear, dismayed; vaali kilbiSa shankitam = Vali's, mischief, doubting; sugriivam = to Sugreeva; uvaacha vaakyam = said, sentence.
4.2.14
संभ्रमः त्यजताम् एष सर्वैः वालि कृते महान् |
मलयोऽयम् गिरिवरो भयम् न इह अस्ति वालिनः ॥
"Perplexity be warded off... all of you discarded that great fear from Vali or his cruelty... there is no scare from Vali here on this best mountain, for it is Mt. Malaya...
sambhramaH tyajataam eSa = perplexity, ward-off, this sort of; sarvaiH = all of you; vali kR^ite mahaan = by Vali, owing to, great [fear]; malayaH ayam giri varaH = Malaya mountain, this one, mountain, the best; bhayam na iha asti = scare, not, here, is there; VaalinaH = from Vali.
This opening assurance by Hanuma to 'ward off any perplexity...' may be noticed. These statements and deeds are befitting to the fame of Hanuma to ward off any evil force. The sanctity of this mountain and a no-entry to Vali at this place is explained in next few chapters. This vaali kR^itaH and vaalikR^ite are two renderings, where, valikR^itaH is in the present context is for the arrival of Rama and Lakshmana, and vaalikR^ite, is for that which Vali has done previously. In either case, there is no fear on this Mt. Rishyamuka or also called Mt. Malaya, because Vali cannot step on this mountain due to a curse.
4.2.15
यस्मात् उद्विग्न चेताः त्वम् विद्रुतो हरिपुंगव |
तम् क्रूर दर्शनम् क्रूरम् न इह पश्यामि वालिनम् ॥
"By whom you are bewildered at heart and running away, oh, the best monkey Sugreeva, I do not see that cruel-looking, cruel Vali here...
hari pungavaH = monkey, the best - oh, Sugreeva; tvam yasmaat udvigna chetaaH = you, by whom, bewildered, at heart; vi drutaH = you ran away; tam = that one; kruura darshanam kruuram vaalinam = ferocious one for sight, atrocious one, Vali; na iha pashyaami = not, here, I see.
4.2.16
यस्मात् तव भयम् सौम्य पूर्वजात् पाप कर्मणः |
स न इह वाली दुष्टात्मा न ते पश्यामि अहम् भयम् ॥
"From whom your fear is spurted, oh, gentle Sugreeva, that elder brother of yours, who is an evildoer and the one with harmful intent... that Vali is not here. Therefore I perceive no fear from him...
yasmaat tava bhayam = from whom, your, fear; saumya = oh gentle one; puurva jaat papa karmaNaH = earlier born one [elder brother,] evildoer; sa na iha = he, not, here; vaalii duSTa aatmaa = Vali, harmful, in intent; na te pashyaami aham bhayam = not, by him, perceive, I, fear.
4.2.17
अहो शाखा मृगत्वम् ते व्यक्तम् एव प्लवंगम |
लघु चित्ततया आत्मानम् न स्थापयसि यो मतौ ॥
"Aha! You made a monkey of yourself, oh, monkey, and you feel small, thus you are not able to stay firm in your mind by that fickleness, and your monkeyshines is clear by it...
aho = aho; plavangamaH = oh, monkey; yaH = you who are; laghu chittatayaa aatmaanam = least-minded [felt small,] yurself; matau na sthaapayasi = not, able to stay firm in mind; te shakhaa mrigatvam vyaktavam eva = your, monkeyshines, is clear, thus.
4.2.18
बुद्धि विज्ञान संपन्न इङ्गितैः सर्वम् आचर |
न हि अबुद्धिम् गतो राजा सर्व भूतानि शास्ति हि ॥
"Keep your intellect and wisdom firm, and express all your intents rightly in your body language in all your undertakings... certainly, a king getting into unintelligence cannot command all his subjects..." So said Hanuma to Sugreeva.
buddhi viGYaana sampannaH = intellect, wisdom, be possessed with; i~NgitaiH = intent expressed [in body language]; sarvam aachara = all, you undertake; a buddhim gataH rajaa = lacking, ideas, king; sarva bhuutaani na shaasti hi = all, his subjects; cannot, control, certainly.
4.2.19
सुग्रीवः तु शुभम् वाक्यम् श्रुत्वा सर्वम् हनूमतः |
ततः शुभतरम् वाक्यम् हनूमन्तम् उवाच ह ॥
Sugreeva thus hearing entirely to all the propitious words of Hanuma spoke to Hanuma this opportune sentence, positively.
sugriiaH tu subham vaakyam = Sugreeva, but, propitious, sentence; shruvtaa sarvam = on hearing, entirely; hanuumataH = from Hanuma; tataH = then; subhataram vaakyam = opportune, sentence; hanuumantam uvaacha ha = to Hanuma, spoke, indeed.
4.2.20
दीर्घ बाहू विशालाक्षौ शर चाप असि धारिणौ |
कस्य न स्यात् भयम् दृष्ट्वा हि एतौ सुर सुत उपमौ ॥
"Lengthy are their arms, broad are their eyes and they are the wielders of arrows, bows and swords... and on seeing them, to whom there will be no scare? These two are like the sons of some divinity..." Sugreeva thus spoke to Hanuma.
diirgha baahuu vishaala akshau = lengthy arms, broad eyed ones; shara chaapa asi dhaariNau = arrow, bow, sword, wielders of; kasya na syaat bhayam = to whom, will not, be there, scare; dR^iSTvaa etau = on seeing, these two; sura suta upamau = Divinity's, sons, in simile.
4.2.21
वालि प्रणिहितौ एव शन्के अहम् पुरुषोत्तमौ |
राजानो बहु मित्राः च विश्वासो न अत्र हि क्षमः ॥
"I presume these two... those best of men are abetted by Vali to assault me... for, the kings like Vali do have many friends and trusting them absolutely is an unpardonable mistake...
vaali praNihitau eva = from Vali, abetted, thus; shanke aham = presume, I; puruSottamau = best among men [Rama, Lakshmana]; raajaanaH bahu mitraaH cha = to kings, many, friends, also; vishvaasha na atra hi = trust, not, there, verily; [na ] kshamaH = not, pardonable [mistake.]
4.2.22
अरयः च मनुष्येण विज्ञेयाः छद्म चारिणः |
विश्वस्तानाम् अविश्वस्ताः छिद्रेषु प्रहरन्ति अपि ॥
"By men the enemies are to be assessed... for, they move in disguise and distrustful enemies will trounce the complacently self-assured ones that relax in their own self-confidence on any possible occasion...
arayaH cha manushyeNa viGYeyaa = enemies, also, by men, to be assessed; chadma chaariNaH = disguised, movers; vishvasthaanam = trustful ones are; a vishvastaanam = by distrustful ones [enemies]; chidreSu = on any possible occasion; praharanti = be trounced.
4.2.23
कृत्येषु वाली मेधावी राजानो बहु दर्शनः |
भवन्ति पर हन्तारः ते ज्ञेयाः प्राकृतैः नरैः ॥
"In exploits Vali is an ingenious one... and the kings will be observing many aspects of their enemies to eliminate them... and they the kings are to be known even by ordinary people...
kR^ityeSu vaalii medhaavii = in exploits, Vali, is ingenious; raajaanaH bahu darshanaaH = kings, many, observing; bhavanti para hantaaraH = they will be, others [enemies,] eliminators of; te GYeyaaH = they, knowable; praakR^itaiH janaiH = by ordinary, people.
4.2.24
तौ त्वया प्राकृतेन एव गत्वा ज्ञेयौ प्लवंगम |
इङ्गितानाम् प्रकारैः च रूपव्या भाषणेन च ॥
"Begone to them oh, monkey Hanuma, in a commoner's form, for your monkey-hood is distinguishable by Vali's agents, and know the intentions of those two by their conduct, by their semblance, and by their conversation, as well...
plavangamaH = oh, monkey Hanuma; tvayaa praakR^itena eva gatvaa = by you, in commoner's form [undistinguished form] alone, on going; tau = their; i~Ngitaanaam = their intentions; prakaaraiH cha = by their conduct; ruupa vyaabhashaNena cha = by semblance, conversation, as well; GYeyau = is to be known
4.2.25
लक्षयस्व तयोः भावम् प्रहृष्ट मनसौ यदि |
विश्वासयन् प्रशंसाभिः इङ्गितैः च पुनः पुनः ॥मम
एव अभिमुखम् स्थित्वा पृच्छ त्वम् हरि पुंगव |
प्रयोजनम् प्रवेशस्य वनस्य अस्य धनुर् धरौ ॥
"Aim at their concepts and if they are pleasant-hearted, duly create confidence in them by conducting yourself, and also commending them again and again... oh, best of monkeys, Hanuma, set their face towards me alone in a compassionate manner, and you inquire about the reason of their entering this forest alone... of those bows wielders...
25, 26. haripungavaH = oh, best monkey, Hanuma; lakSayasva tayoH bhaavam = aim at, their, concepts; pra hR^iSTa manasau yadi = well, pleasant, hearted, if; i~NgitaiH cha = conducting yourself, also; prashamshaabhi = commending them; punaH punaH = again and again; vishvaasayan = creating confidence in them; mama abhimukham eva sthitvaa = to me, companionate, alone, facing them; dhanur dharau = those, bow, wielders; asya vanasya praveshsya prayojanam [kim] = in this, forest, entrance's, purposefulness [what is]; tvam pR^icCha = you , ask, inquire.
For this prahR^iSTa manau yadi, this is said to be the text of Govindaraja, whereas the still ancient manuscripts read this as duSTa manasau yadi, evil-minded if... because Sugreeva's suspicion is not yet ameliorated, and he still views them as evildoers. For the first compound, mama abhimukham eva sthitvaa some said the meaning that Hanuma should stand with his face facing Sugreeva while talking to Rama and Lakshmana. Sugreeva is now on Mt. Rishyamuka and Rama is somewhere at a distant place to where Hanuma takes a flight later. Then keeping Hanuma's face towards Sugreeva, rather than towards Rama and Lakshmana, is appearing to be an uncomfortable position. For this some old translations say, shitvaa keep them, position them towards my friendship and me.
4.2.27
शुद्ध आत्मानौ यदि एतौ जानीहि त्वम् प्लवंगम |
व्याभाषितैः वा रूपैः वा विज्ञेया दुष्टता अनयोः ॥
"You shall know whether those two are clean at heart or otherwise, or about their evil-mindedness or otherwise by conversation..." Thus Sugreeva said to Hanuma.
plavangama = oh, monkey; etau shuddha aatmanau yadi = these two, clean, at heart, if; tvam jaaniihi = you ,shall know; anayoH duSTataa vaa = their, evil-mindedness, or [otherwise]; vyabhaaSitaiH viGYeyaa = by conversation, be known.
4.2.28
इति एवम् कपिराजेन संदिष्टो मारुतात्मजः |
चकार गमने बुद्धिम् यत्र तौ राम लक्ष्मणौ ॥
Thus this way ordered by Sugreeva, the king of monkeys, Hanuma, the son of Air-god made up his mind to go there, where Rama and Lakshmana are.
iti evam kapi raajena sandiSTaH = thus, this way, by monkeys king, ordered; maaruta aatmajaH = Air-god's son, Hanuma; chakaara gamane buddhim = made-up, to go, his mind; yatra tau raama lakshmaNu = where, those two, Rama and Lakshmana [are there.]
4.2.29
तथा इति संपूज्य वचः तु तस्य
कपेः सुभीतस्य दुरासदस्य |
महानुभावो हनुमान् ययौ तदा
स यत्र रामो
अतिबली स लक्ष्मणः ॥
That marvellous monkey Hanuma agreeing for the words of that inaccessible and very much frightened Sugreeva, and on respectfully replying him saying that, 'I will do accordingly...' proceeded there where that highly mighty Rama is there along with Lakshmana.
mahaanubhaavaH = the marvellous one; kapeH hanumaan = monkey, Hanuma; duraasadasya = inaccessible one; su bhiitasya = very much frightened one[Sugreeva]; tasya vachaH tathaa iti = his, words, like that [I will do,] thus; sampuujya = on paying respects; ati balii sa lakshmaNaH saH raamaH = highly mighty one, he, who is with Lakshmana; yatra = where he is; tadaa yayau = then, proceeded.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्दे द्वितीयः सर्गः ||
Sarga 3
4.3.1
वचो विज्ञाय हनुमान् सुग्रीवस्य महात्मनः |
पर्वतात् ऋष्यमूकात् तु पुप्लुवे यत्र राघवौ ॥
Mindful of the words of noble-souled Sugreeva, Hanuma took his flight from Mt. Rishyamuka to where Raghavaa-s are.
Hanumaan; surgiivasya mahaatmanaH = of Sugreeva, noble soul; vachaH vij~naaya = words, mindful of; puplave = took his flight; parvataat R^iSyamuukaat = from Mt. Rishyamuka; yatra Raaghavau = where, the Raghava-s are.
4.3.2
कपि रूपम् परित्यज्य हनुमान् मारुतात्मजः |
भिक्षु रूपम् ततो भेजे शठबुद्धितया कपिः ॥
Casting off his monkey's semblance Air-god's son Hanuma attained the persona of an ascetic, for that monkey is incredulous in mind about Raghava-s.
kapi ruupam parityajya = monkey's, semblance, cast-off; Hanumaan; maaruta aatmajaH = Air's son; bhikshu ruupam tataH bheje = ascetic's, persona, then, attained; kapiH shaTha buddhitayaa = monkey, with incredulousness, in mind,.
Sugreeva doubted Rama and Lakshmana to be the mercenaries sent by his elder brother Vali, for kings of that nature will always be on hunt for their enemies. Hence he ordered Hanuma not to approach them in his original persona that is of a mighty monkey, c.f. 4-2-24. This is the reason why he chose the form of ascetic, thinking that nobody tells a lie to an ascetic, and thus he wanted to gain information in an ascetic's form, but futile is his effort. Rama or Lakshmana will go on listening to what Hanuma says, without any reply. Hanuma himself is vexed at their silence and he has to come out of his guise to reveal his original form, as at 4-3-19.
4.3.3
ततः च हनुमान् वाचा श्लक्ष्णया सुमनोज्ञया |
विनीतवत् उपागम्य राघवौ प्रणिपत्य च ॥अबभाषे
च तौ वीरौ यथावत् प्रशशंस च |
Then on nearing Raghava-s that Hanuma voicing softly and well pleasingly like an obedient one, that best monkey befittingly hailed, greeted and praised those two valiant ones. [4-3-3, 4a]
3, 4a. tataH = then; Hanuma; vaachaa = with a voice; shlakSNayaa su manoj~nayaa = softly, well, pleasingly; viniita vat upaagamya raaghavau = obedient one, like, nearing, Raaghava-s; praNipatya = on hailing them; ababhaaSe ca tau viirau = greeted them [not talking exactly,] also, to those two, valiant ones; yathaa vat prashashamsa ca = befittingly, praising, also.
4.3.4
संपूज्य विधिवद् वीरौ हनुमान् वानरोत्तमः ॥उवाच कामतो वाक्यम् मृदु सत्य पराक्रमौ |
The best Vanara Hanuma spoke soft-wordily, as desired by Sugreeva, to those candidly resolute ones, on making reverent obeisance to both of them. [4-3-4b, 5a]
4b, 5a. vaanara uttamaH = monkey, the best; Hanumaan; sampuujya = on making reverent obeisance; satya paraakramau viirau = to both candid, resolutely, valorous ones; vidhivat = customarily; kaamataH = as desired [by Sugreeva]; mR^idu vaakyam uvaacha = soft, words, spoke.
4.3.5
राजर्षि देव प्रतिमौ तापसौ संशित व्रतौ ॥देशम् कथम् इमम् प्राप्तौ भवन्तौ वर वर्णिनौ |
त्रासयन्तौ
मृग गणान् अन्याम् च वन चारिणः ॥
"You two look like kingly saints, or deities by your build, ascetics with blest vows, but with ideal complexions... how come you arrived at this countryside scaring the herds of animals and other inhabitants of this forest... [4-3-5b, 6]
raaja R^iSi deva pratimau = kingly, saints, deity-like, similar to; samshrita vratau = with blest, vows; vara vanaariNau = ideally, complexioned ones; taapasau = ascetics; bhavantau = you two; mR^iga gaNaan anyaam traasayantau = animal, herds of, other inhabitants, scaring; imam desham katham praaptau = this, country-side, how you arrived.
4.3.7
पम्पा तीर रुहान् वृक्षान् वीक्षमाणौ समंततः |
इमाम् नदीम् शुभ जलाम् शोभयन्तौ तरस्विनौ ॥धैर्यवन्तौ सुवर्णाभौ कौ युवाम् चीर वाससौ |
निःश्वसन्तौ वर भुजौ पीडयन्तौ इमाः प्रजाः ॥
"You mighty ones you are watching the trees grown on the banks of Pampa from all over, and owing to your presence on these banks you make this river Pampa with its propitious waters to shine forth... but you with your golden hue appear as courageous ones, yet you sigh over repeatedly, you wear jute-cloths, yet you look mighty shouldered... who are you that distress all the beings in this forest...
7, 8. pampaa tiira ruhaan vR^ikshaan = on Pampa, banks, grown-on, trees; samantataH viikshamaaNau = all over, watching at; shubha jalaam = having propitious, waters; imaam nadiim shobhayantau = this one, the river, make to shine; tarasvinau = mighty ones8. dhairyavantau = courageous ones; suvarNa aabhau = golden, in hue; chiira vaasasau = jute-cloth, wearers of; niHshsvasantau = sighing over [repeatedly]; vara bhujau = mighty shouldered ones; imaaH prajaaH piiDayantau = distressing, these, beings [of this forest]; kau yuvaam = who, you are.
4.3.9
सिंह विप्रेक्षितौ वीरौ महाबल पराक्रमौ |
शक्र चाप निभे चापे गृहीत्वा शत्रु नाशनौ ॥श्रीमन्तौ
रूप संपन्नौ वृषभ श्रेष्ठ विक्रमौ |
हस्ति हस्त उपम भुजौ द्युतिमन्तौ नरर्षभौ ॥
"Dauntless, bold and brave are you with sharp glances of lions, wielding bows like that of Indra's bow you are the real enemy destroyers... glorious, splendid, and even impetuous you appear like Sacred Bulls... elephant's trunks are your arms... and you foremost among men are self-resplendent...
9, 10. simha vi prekSitau = lion-like, sharply, glancing; viirau = dauntless ones; mahaa bala paraakramau = greatly, bold, brave; shakra caapa nibhaH = Indra's, bow, like; chaape gR^ihiitvaa = bows, on taking [on wielding]; shatru naashanau = enemy, destroyers; shriimantau = glorious ones; ruupa sampannau = appearance, splendid in; vR^iSabha shreSTa vikramau = sacred-bull like, best, impetuous; asti hasta upama bhujau = elephant's, trunk, like, arms; dyutimantau nara R^ishabhau = self-resplendent ones, of men, foremost..
4.3.11
प्रभया पर्वत इन्द्रः असौ युवयोः अवभासितः |
राज्य अर्हौ अमर प्रख्यौ कथम् देशम् इह आगतौ ॥
"This lord-like mountain is effulgent with your effulgence, you two look as kingdom-worthy, or worthy divinities, but how you have reached this countryside now...
asau parvata indraH = this, mountain, lord-like; yuvayoH prabhayaa avabhaasitaH = by your, effulgence, effulgent; raajya arhau = kingdom-worthy; amara prakhyau = divinities-like; iha desham katham aagatau = now, to country-side, how, you reached.
4.3.12
पद्म पत्र ईक्षणौ वीरौ जटा मण्डल धारिणौ |
अन्योन्य सदृशौ वीरौ देव लोकात् इह आगतौ ॥यदृच्छयेव
संप्राप्तौ चन्द्र सूर्यौ वसुंधराम् |
विशाल वक्षसौ वीरौ मानुषौ देव रूपिणौ ॥सिंह स्कन्धौ
महा उत्साहौ समदौ इव गोवृषौ |
"Eyes of yours are like fine lotus petals, are you superhuman... nay, you wear tufts and braids, are you some undaunted human ascetics... nay, you look clonal, are you from some world of gods... nay, you are on earth, does this earth have a chance to receive Sun and Moon on her by her fortune... nay, are you some broad-chested deities in human form... lion-shouldered, very vehement and vigorous like Sacred Bulls... who you might be... [4-3-12, 13, 14a]
12, 13, 14a. padma patra iikshaNau = with lotus, petal-like, eyes; viirau = undaunted ones; jaTaa mandala dhaariNnau = braided, tufts, wearers; anyonya sadR^ishau = to each, identical [look-a-like, cloned beings]; viirau deva lokaat iha aagatau = steadfast ones, from gods', world, hither, arrived; yadricChayeva = by fortune; sampraaptau = attained; vasundharaam = by earth; indra suurya iva = moon, sun, as it were; vishaala vakshasau = broad, chests; viirau = resolute ones; maanuShau deva ruupiNau = humans, deities, form; siMha skandhau = lion-shouldered; mahaa utsaahau = very, vehement; sa madau iva govR^iShau = with, vigour, like, sacred bulls.
4.3.14
आयताः च सुवृत्ताः च बाहवः परिघोपमाः ॥सर्व भूषण भूषार्हाः किम् अर्थम् न विभूषिताः |
"Also lengthy are your hands, and spherical are your shoulders similar to clubs... they are worthy for decoration with every kind of ornament, for what reason they are undecorated... [4-3-14b, 15a]
14b, 15a. aayataaH su vR^ittaaH baahavaH = lengthy, spherical, too, are arms; parighaH upamaH = clubs, in similarity; sarva bhuuSaNa bhuuSa arhaaH = for all kinds of, ornaments, decor-worthy; kim artham = for what, reason; na vibhuuSitaaH = not decorated.
Here in the verse plural number is used for hands, aayataaH, baahavaH, parighaaH, whereas so far, dual number, dvivachana is used to describe any two. The ancient commentators take this as many hands, more than two, as opposite to other dual numbered wording. For this it is said that since Lakshmana is a right hand to Rama, Hanuma sees a three-handed god in Rama. But Hanuma is talking to both Rama and Lakshmana; there shall be two deities with two hands each. The accepted phenomenon is that, Hanuma as a true devotee has seen the fourhanded Vishnu in Rama. This is according to Govindaraja. Next, the arms of Rama are of protective nature to the friendly ones. aayaataaH, lengthily ones - they can be stretched to any extent, and on the other hand, anything can depend on them, as in yopaam aayatanam veda... and this su vrittaaH, round like the serpent's hoods, or body builder's clubs, is to tell that no one can near them. Thus, the spherical universe can depend on the spherical shoulders of Rama. Thus Hanuma is reminding Rama of his wild-boar incarnation where the whole world is lifted on his snout from waters. The word parighaH, is to say that those spherical shoulders can remove difficulties of those who adore them. The parighaH in simple terms means, clubs, bludgeon, or ancient dumbbell unlike the present day dumbbells of gym, but the word is deciphered to be pari gha fully, removing, or fully, falling to one's lot. That is, here these shoulders are mighty to eliminate Vali and these hands if shook by Sugreeva in friendship, Sugreeva's miseries will be removed completely.
4.3.15
उभौ योग्यौ अहम् मन्ये रक्षितुम् पृथिवीम् इमाम् ॥स सागर वनाम् कृत्स्नाम् विन्ध्य मेरु विभूषिताम्
|
"I deem that each of you are the choicest one to protect the earth adorned with Mt Meru and Vindhya range, and with all her oceans and forests... [4-3-15b, 16a]
15b, 16a. ubhau = reg. you two; aham manye = I, deem; imam sa saagara vanaam = with, oceans, forests; vindhya meru vi bhuushitaam = Mt. Vindhya, Mt. Meru, adorned with; kR^itsnaam pR^ithiivm rakshitum yogyau = entire, earth, to protect, choicest one.
4.3.16
इमे च धनुषी चित्रे श्लक्ष्णे चित्र अनुलेपने ॥प्रकाशेते यथा इन्द्रस्य वज्रे हेम विभूषिते
|
"And these awesome bows are polished with odd things are smooth, and they are brightening like the gilded Thunderbolt of Indra.
16b, 17a. ime dhanuSii = these, bows; chitre = awesome; shlakSNe = smooth; chitra anulepane = with odd things, polished; prakaashete yathaa indrasya = brightening, like, Indra's; hema vibhuuSite = in gold, decorated; vajre iva = Thunderbolt, like.
4.3.17
संपूर्णाः च शितैः बाणैः तूणाः च शुभ दर्शनाः ॥जीवित अन्तकरैः घोरैः ज्वलद्भिः इव पन्नगैः |
"Full with hazardous, life terminating, fiery snake like sharp arrows are these quivers, admirable in their appearance... [4-3-17b, 18a]
17b,18a. subha darshanaaH = admirable, in appearance; tuNaaH ca = quivers, also; jiivita antakaraiH = life, terminators; ghoraiH = hazardous; jvladbhiH pannagaiH iva = fiery, snakes, like; shitaiH baaNaiH = sharp, arrows; sampuurNaaH ca = full with, also.
4.3.18
महा प्रमाणौ विपुलौ तप्त हाटक भूषणौ ॥खड्गौ एतौ विराजेते निर्मुक्त भुजगौ इव |
"Dazzling are these amply wide, broad and gilded swords like the snakes just released from their moults... [4-3-18b, 19a]
18b, 19a. mahaa pramaaNau vipulau = amply, broad, wide; tapta haaTaka bhuuSitau = burnt [refined,] gold, decorated with; khaDagau etau viraajete = swords, these two, are dazzling; nirmukta bhujagau iva = released [from moulted skin,] snakes like.
4.3.19
एवम् माम् परिभाषन्तम् कस्माद् वै न अभि भाषतः ॥सुग्रीवो नाम धर्मात्मा कश्चित् वानर पुंगवः
|
वीरो विनिकृतो भ्रात्रा जगत् भ्रमति दुःखितः ॥
"When I have been talking to you this way, what for you don't speak up... one named Sugreeva, somebody virtuous and worthily one among monkeys is expelled by his brother Vali, and he is roaming all over the world sorrowfully... [4-3-19b, 20]
19b, 20. evam maam paribhaaSantam = this way, to me, talking; kasmaat vai = what for; verily; na abhibhaaSathaH = [you] do not, speak to [me]; sugriiva naama dharmaatmaa = Sugreeva, named, virtuous one; kaschit vaanara pungavaH viiraH = somebody, among monkeys, worthily one; vi nikR^itaH bhraatraa = verily, expelled, by brother; jagat bhramati duHkhitaH = over world, roaming, sorrowfully.
A monkey cannot be teased this far, for it will show its teeth, if exceeded. Hanuma is vexed with their silence. So far he has been talking all flattering words, which he has drawn from many scriptures, i.e., scriptures. Their apparels and hair tufts are like those of sages and hermits, along with their self-contradictory resemblance as would-have-been emperors, and their mighty weaponry, and every other thing he said are the quotes from lakshana shaatra, the scripture that prescribes the qualities of great emperors. This is what the other two listeners are assessing about the questioner also. In the midst of this unpopulated thick forest, some ascetic comes in, talks at length, that too without offence to the scriptures, is the doubt of those two brothers. This particular questioner is not definitely any ascetic or sage, because he is roaming in deep forests, rather than around some villages where he may get some charities. And also that, generally ascetics will talk, only when they are talked to, but this one with some purpose behind, is almost pestering to reveal the identity of the intruders. Hence the brothers took Hanuma to be another demon or anyone sent by somebody, for they already knew about the Vali-Sugreeva episode. Apart from this, Rama is following his own Imperial protocol of assessing the person approaching on his own, who is talking like this one, and who has high knowledge of all the scriptures. This analysis, Rama gives to Lakshmana after a few more verses. For now, Hanuma had to yield to high resistance from those two brothers, and is going to reveal himself, with a come-what-may attitude.
4.3.21
प्राप्तः अहम् प्रेषितः तेन सुग्रीवेण महात्मना |
राज्ञा वानर मुख्यानाम् हनुमान् नाम वानरः ॥
"Delegated by that great soul and the king of important monkeys Sugreeva, I have come here and by name I am Hanuma, another Vanara...
mahaatmanaa = by that great soul; vaanara mukhyaanaam raaj~naa = monkeys, of important ones, by king; tena SugreeveNa = by him, by that Sugreeva; preSitaH = delegated; praaptaH aham = come, I have; hanumaan naama vaanaraH = Hanumaan, named, monkey.
4.3.22
युवाभ्याम् स हि धर्मात्मा सुग्रीवः सख्यम् इच्छति |
तस्य माम् सचिवम् वित्तम् वानरम् पवनात्मजम् ॥भिक्षु रूप प्रति च्छन्नम् सुग्रीव प्रिय कारणात् |
ऋश्यमूकात् इह प्राप्तम् कामगम् कामचारिणम्
॥
"He that righteous Sugreeva is desiring friendship with you two, and know me as a monkey and his minister, the son of Air-god... I had to come here from Mt. Rishyamuka in an ascetic's form only to appease that Sugreeva, and I can wend my way by my will, and wear any guise as I wish..." Hanuma said so to those brothers.
saH dharmatmaa sugriivaH = he, that righteous one, Sugreeva; yuvaabhyaam sakhyam icChati hi = with you two, friendship, desiring, indeed; maam vittam = me, you know; sugriiva priya kaaraNaat = Sugreeva, to appease, by reason of; bhikshu ruupa praticChannam = ascetic's, form, undercover of; tasya sachivaH = his, minister; R^iSyamuukaat iha praaptam = from Mt. Rishyamuka, here, I reached; kaama gam kaama ruupinam = by wish, wend, by wish, guise alter; pavana aatmajam vaanaram = son of, Air-god, a monkey [thus you may know me.]
4.3.24
एवम् उक्त्वा तु हनुमाम् तौ वीरौ राम लक्ष्मणौ |
वाक्यज्ञो वाक्य कुशलः पुनः न उवाच किंचन ॥
Saying thus to those valorous Rama and Lakshmana, Hanumaan, the sententious wordsmith, spoke nothing further.
vaakya j~naH = sentence, knower [wordsmith]; vaakya kushalaH = sententiousness, expert in; Hanumaan; tau viirau = to those, valorous ones; Rama; Lakshmana; evam utkvaa tu = thus, saying, only; punaH kinchanaH na uvaacha = further, anything, not said.
4.3.25
एतत् श्रुत्वा वचः तस्य रामो लक्ष्मणम् अब्रवीत् |
प्रहृष्ट वदनः श्रीमान् भ्रातरम् पार्श्वतः स्थितम्
॥
Hearing all those words said by Hanuma, that illustrious Rama is well pleased facially, spoke to his brother Lakshmana who is standing at his side.
shriimaan = illustrious one; ramaH = Rama; tasya etat vachaH shrutvaa = his, all those, words, on hearing; pra hR^iSTta vadana = well, pleased, facially; paarshvataH sthitaH = at his side, standing; bhraataram lakshmanam abraviit = to his brother, to Lakshmana, spoke.
Again Rama is following his imperial protocol. As an emperor he does not enter into any direct conversation with envoys or ambassadors. Later Rama asks Lakshmana to conduct the dialogue with Hanuma. This is said to have another reason. Because Lakshmana is another wordsmith, equalling Hanuma by way of his knowledge in scriptures, Rama assigns that duty to Lakshmana. Now Rama's analysis of this envoy's knowledge, thereby gauging his master's virtuousness, is made know to Lakshmana in the following verses.
4.3.26
सचिवो अयम् कपीन्द्रस्य सुग्रीवस्य महात्मनः |
तम् एव काङ्क्षमाणस्य मम अन्तिकम् इह आगतः ॥
"He is the minister of that noteworthy soul and king of monkeys, Sugreeva... whom alone I cherish, but he himself has drew nigh of me, on his own...
ayam = he is; kapiindrasya mahaaatmanaH sugriivasya sachivaH = monkey's king's, noteworthy soul, Sugreeva's, minister; tam eva kaankshamaaNasya mama antikam upaagataH = him, alone, [I am] cherishing, at my, near, he arrived.
4.3.27
तम् अभ्यभाष सौमित्रे सुग्रीव सचिवम् कपिम् |
वाक्यज्ञम् मधुरैः वाक्यैः स्नेह युक्तम् अरिन्दम ॥
"Soumitri, with this minister of Sugreeva, the knower of sententiousness and a pleasant worded one, and one with friendliness you exchange pleasantries with that enemy destroyer Hanuma...
Soumitri; vaakya j~nam = sententious one; sneha yuktam = friendliness, withal; arindamam = with enemy destroyer [Hanuma]; sugriiva sachivam kapim = Sugreeva's, minister, the monkey; madhuraiH vaakyaiH = with pleasing, words; tam abhyabhaaSa = to him, you exchange pleasantries.
The word arindamam meaning �to the enemy destroyer' is to pertain to Lakshmana as oh, enemy destroyer, because Rama has not yet concluded on Hanuma's epithets. In Chaukambha version, in Gorakhpur version and in Eastern versions it is arindama , in vocative case only, but Baroda and Tokunaga versions and some more have this as arindamam, objective case. Similar usage can be found in this chapter at 4-3-36, vaajyaj
naH, vaakyajnam etc.
4.3.28
न अन् ऋग्वेद विनीतस्य न अ--यजुर्वेद धारिणः |
न अ--साम वेद विदुषः शक्यम् एवम् विभाषितुम् ॥
"Nay...the non-knower of Rig Veda, or the non-rememberer of Yajur Veda, or the non-scholar of Saama Veda... can possibly, or truly speak this way...
na = not; an R^igveda viniitasya = non, Rig Veda, knower of; na = not; a yajurveda dhaariNaH = non, Yajur Veda, remembering; na = not; a saamaveda viduSaH = non, Saama Veda, scholar; shakyam = possible; evam vi bhaaSitum = this way, truly, to speak.
From hereon Rama's analysis of Hanuma is depicted. In Rig Veda every letter has too many phonetically deflected variations, in many ways to mean many things. It is practically impossible to contain that knowledge, unless the recitalist has complete control over it. Hence the word, viniita , 'well trained' is used. In Yajurveda many anuvaaka-s or passages occur recursively, with different utilisation. Remembering not to mix one with the other is a difficult process. Hence the recitalist has to have enormous remembrance. In Saamaveda the pitch and duration of the rendering is of high importance, as such it requires a scholarly bent to control vocal notes. The three words, vinaya, schooling; dhaaraNa, remembrance and vedana knowledge are required to each of the above Veda-s. Atharva Veda, on the other hand, has no recital performance other than the above. Hence, it is said, is not quoted by Rama. Hanuma said 'you two are eligible to rule the earth' as at 4-3-15, which tantamount to the quote brhamaa vaa idam ekaeva agra aasiit... from Rigveda aitereya. Next he said that you are deities inhuman form at 4-3-13, which has its bearing on the Yajurveda quote ajaayamaano bahudhaa vijaayate... Then Rama is said having lotus-petal like eyes, at 4-3-11, taking clue from cChandogya of Saamaveda, myathaakapyaasam punDariikam evaakshiNii.... Hence these utterances of Hanuman are said to have direct base in the Veda-s.
4.3.29
नूनम् व्यकरणम् कृत्स्नम् अनेन बहुधा श्रुतम् |
बहु व्याहरता अनेन न किंचित् अप शब्दितम् ॥
"Definitely grammar is severally and comprehensively learnt by him... and though much is said by him not a single word has gone amiss of verbiage...
nuunam definitely; anena = by him; vyaakaraNam kR^istsnam = grammar, comprehensively; bahudhaa shrutam = severally, heard [learnt]; bahu vyaaharataa anena = much, said, by him; na kimchit = not, a single word; apa shabditam = amiss, verbiage.
Earlier Vedic knowledge of Hanuma is analysed. Now his knowledge of grammar, the essential part of Vedic learning is analysed. Without the knowledge of subsidiary scriptures of Veda-s, like, vyaakarana, nirukta, sikhsha,chandas , the study of Vedas and its ancillaries itself is futile. Reading and reciting the Vedic hymns is of no use in practical life, for the knowledge learnt thereon is to be implemented in society. A simple recitalist is known as chaa.ndasa orthodox fellow, while the user of that knowledge for the good of society is vyavahaarta practical fellow. Hence Hanuma is implementing the grammar and training received originally as a Vedic scholar, because he is a practical one.
4.3.30
न मुखे नेत्रयोः च अपि ललाटे च भ्रुवोः तथा |
अन्येषु अपि च सर्वेषु दोषः संविदितः क्वचित् ॥
"On his face or eyes, or on forehead or brows, or on other faculties of expression no fault is found...even at the least...
mukhe netrayaoH vaa api = on face, in eyes, or even; lalaaTe = on forehead; tathaa bhruvoH = like that, on eyebrows; anyeSu api ca = other parts [of face,] even, also; sarveSu kvachit doSaH na samviditaH = in all [faculties,] at the least, fault, is not, found. giitii= stretching; shiighrii= quickening the pace; shiraH kampii= head, one who nods; tathaa= thus; likhita paaThakaaH= written-text readers; anartha j~naH= unknowing the meaning; alpa kaNThaaH= weak-voiced; Sat ete= six, of these; paaThaka athamaaH= reciters, the worst.
Now the behavioural niceties of a Vedic scholar are being analysed. The siksha part of Veda-s imposes certain rules while reciting the hymns. There will be some paaTaka athama-s, Reciters, the worst. The following verse elucidates the skills of such worst reciters.
1] Undue stretching, 2] quickening the pace, 3] nodding the head 4] reading by seeing written texts without memorising 5] unknowing the meaning, 6] weak-voiced, are thus the six sorts of worst reciters of Vedic hymns.
4.3.31
अविस्तरम् असंदिग्धम् अविलम्बितम् अव्यथम् |
उरःस्थम् कण्ठगम् वाक्यम् वर्तते मध्यमे स्वरम् ॥
"Unexpanded, un-doubtful, un-delaying and non-dissonant is the tenor of his speech, and it comports in his chest or throat in a medium tone...
vaakyam = [his] sentence; a vistaram = un, expanded; a sandighdham = un, doubtful; a vilambitam = un, delaying; a vyatham = non, dissonant; urastham kanThagam = in chest, in throat; vartate madhyame svare = comports, [speech,] in medium, tone. shankitam= doubting; bhiitam= fearing; udghuSTam = shouting; avyaktam= unclear; anunaasikam= nasal; kaaku svaram= shrieking; shiirsha gatam=high-pitched; tathaa= like that; sthaana varjitam= placed, improper; vi svaram=melody-less; virasam= rude; eva= also, like; vishlishtam= torn apart; vishama anvitam= negatively meaning; vyaakulam= chaotic; taalu bhinnam=labiovelar; paaTha doshaaH= all, reading, mistakes.
After elucidating the reciters, the worst, now the recitation, the worst is being analysed.
Reading scriptures with 1] doubting, 2] fearing, 3] shouting,4] unclear, 5] nasal, 6] shrieking, 7] high-pitched, and like with 8]improper sounds placement, 9] melody-less, 10] rudely, and also 11] letters torn apart, 12] rendering negative meaning, 13] chaotic, 14] labiovelar, are the fourteen reciting mistakes.
4.3.32
संस्कार क्रम संपन्नाम् अद्भुताम् अविलम्बिताम् |
उच्चारयति कल्याणीम् वाचम् हृदय हर्षिणीम् ॥
"He has orderly refinement in speech that is remarkable and un-delaying, and he speaks propitious words that are heart-pleasing...
samskaara krama sampannaanaam = refinement, orderly, he has; adbhutam = remarkable; a vilambitam = un-delaying; uccaarayati kalyaaNiim vaacha = speaks, propitious, words; hrR^idaya harSiNiim = heart-pleasing ones. maadhuryam= sweet-voiced; akshara vyaktiH= syllables, enunciated; pada cChedaH= parting of words; tathaa= likewise; tvaraa= quickness; dhairyam= confidently; laya samanvitam= rhythm included; SaT ete paaTHagaa gunNaH= are the six abilities of the reciters.
Best reciters will render phonetics as below, as contained in siikhsha of Veda-s:
With sweet voice, enunciated syllables, properly parting the words, quick and confident, and rhythm included are the six best qualities of best reciters.
4.3.33
अनया चित्रया वाचा त्रिस्थान व्यंजनस्थयाः |
कस्य न आराध्यते चित्तम् उद्यत् असे अरेः अपि ॥
"His speech is generated in three places is enthralling... and whose heart is it that is disenchanted, even that of an enemy after raising his sword at him, on hearing his speech...
anayaa chitrayaa vaachaa = by his, enthralling, speech; tri sthaana vyanjanasthayaa = in three, places, generated; kasya na aaraadhyate chittam = who, not, adores, by heart [whose heart does not become enchanted]; udyat aseareH api = raised, sword, of enemy, even [even an enemy, after raising his sword.]
Three places to generate speech are urashi at chest, shirashi at head, kanTha at throat. A real speqker of his mind has to generate his speech in these three areas, without rendering any lip service. Again this is the rule of Vedic siksha namely the training.
4.3.34
एवम् विधो यस्य दूतो न भवेत् पार्थिवस्य तु |
सिद्ध्यन्ति हि कथम् तस्य कार्याणाम् गतयोऽनघ ॥
"Oh, faultless Lakshmana, if this sort of envoy is not there to a king, really how can that king accomplishes his ways and means...
anagha = oh, the faultless Lakshmana; yasya paarthivasya = to which, king's; duutaH evam vidhaH na bhavet = emissary, this kind of, not, going to be; tasya gatayaH kaaryaaNaam katham siddhyanti = his, works [means,] ways, how, they will accomplish.
4.3.35
एवम् गुण गणैर् युक्ता यस्य स्युः कार्य साधकाः |
तस्य सिद्ध्यन्ति सर्वेऽर्था दूत वाक्य प्रचोदिताः
॥
"Should a king have this kind of work accomplishers with a variety of virtues, all his objectives will be achieved impelled by such an envoy's words..." Rama thus said to Lakshmana.
yasya = to whom; evam guNa gaNaiH yuktvaa = this kind of, virtue, varieties of, having; kaarya saadhakaaH = work, accomplishers; syuH = will be there; tasya sarve arthaaH = to him, all, objectives; duuta vaakya prachoditaaH = envoy's, words, impelled by; siddhyanti = are achieved;
4.3.36
एवम् उक्तः तु सौमित्रिः सुग्रीव सचिवम् कपिम् |
अभ्यभाषत वाक्यज्ञो वाक्यज्ञम् पवनात्मजम् ॥
When said thus by Rama, wise-worded Lakshmana spoke to that monkey and the minister of Sugreeva, namely Hanuma, the son of Air-god, who is equally a wise-worded one.
evam uktaH tu = thus, said [by Rama,] only; saumitriH = Lakshmana; sugriiva sachivam kapim = to Sugreeva's minister, that monkey; abhya bhaaSata = spoke to; vaakya jnaH = wise-worded one; vaakyajnam = to [another] wise-worded one; pavamaana aatmajam = Air's, son.
4.3.37
विदिता नौ गुणा विद्वन् सुग्रीवस्य महात्मनः |
तम् एव च अवाम् मार्गावः सुग्रीवम् प्लवगेश्वरम् ॥
"The virtues of that great soul Sugreeva are known to us, oh, scholarly monkey, we for our part are in search of that lord of fly-jumpers Sugreeva alone...
vidvan = oh scholar; sugriivasya mahaatmanaH = of Sugreeva, great-soul; guNaaH viditaa nau = virtues, are known, to both of us; avaam = we; maargaavaH = are searching for; tam plavanga iishvaram sugriivam eva = him, that fly-jumpers, lord of, Sugreeva, alone.
4.3.38
यथा ब्रवीषि हनुमान् सुग्रीव वचनाद् इह |
तत् तथा हि करिष्यावो वचनात् तव सत्तम ॥
"As you communicated the words of Sugreeva, oh, gentle Hanuma, by them and by your words we indeed wish to do accordingly...
sattama hanumaan = oh gentle one, Hanuma; iha sugriiva vachanaat = now, by Sugreeva's, words; yathaa braviiSi = as, you speak [as you communicated]; tat = that; tava vacanaat = according, to your words; tathaa hi kariSyaavaH = like that, we wish to do, indeed.
4.3.39
तत् तस्य वाक्यम् निपुणम् निशम्य
प्रहृष्ट रूपः पवनात्मजः कपिः |
मनः समाधाय जय उपपत्तौ
सख्यम्
तदा कर्तुम् इयेष ताभ्याम् ॥
On observing that operative sentence of Lakshmana the monkey Hanuma is gladdened, as seen from his composure, and kept his mind at ease at the prospective victory, and then he wished to materialise the pact of friendship between Rama ad Sugreeva, at the earliest.
kapiH = that monkey, Hanuma; tasya nipuNam tat vakyam nishmya = his [Lakshmana's,] operative, that, sentence, on observing; prahR^iSTa ruupaH = gladdened, in composure; jaya upapattau = victory, in resulting; manaH samaadhaaya = mind, kept at ease; tadaa taabhyaam sakhyam kartum iyeSa = then, to them, friendship, to materialise [at the earliest,] he wished to.
The research scholars point out that these many verses are not there in some ancient manuscripts and only the following verses are available. Even the tailor-made Baroda edition ends at verse 4-3-27. The above aspects of Rama's analysis etc., is available in the Eastern and Gorakhpur and other untailored manuscripts. There is an extensive commentary on these so-called extra verses, rendered in a rare commentary Dharmaakuutam dating back to 1600's, and even in earlier commentaries. The verses found in ancient manuscripts are said to be this one and half stanzas:
Taking clue of the last foot, namely vaakyajnam etc., and to glorify Hanuma through the tongue of Rama, these verses from 4-3-28 to 4-3-35, are said to be crafted later, without throwing light on when and where. Rama is going to give aachaarya , Teacher status to Hanuma to educate the innate soul - Seetha in Lanka - about the Almighty. So, to receive that status, according to Vaishnavaite stipulates, a guru should possess certain qualities like:
A teacher is to be well-equipped with all Veda-s, a devotee of Vishnu, always purified by hymnal purity, devotion to his own teacher, knower of mythologies, in particular, and one who is endowed with these qualities alone is called the Guru.
And Hanuma is one such according to popular belief, though not from the viewpoints of researches. It is therefore unclear whether the modern day researchers are right or the ancient commentators.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे तृतियः सर्गः
Sarga 4
4.4.1
ततः प्रहृष्टो हनुमान् कृत्यवान् इति तत् वचः |
श्रुत्वा मधुर भावम् च सुग्रीवम् मनसा गतः ॥
Then that Hanuma, who has good deeds for his credit, on hearing the words of Lakshmana, and even knowing that they are finely meaningful, he rejoicingly recalled in his mind that Sugreeva's effort is going to fructify.
tataH = then; kR^ityavaan = one who does good deeds; Hanuma; iti = thus; tat vacaH = that, words [of Lakshmana]; shrutvaa = having heard; madhura bhaavam ca = finely meaningful, also [on knowing]; prahR^iSTaH = rejoicing; manasaa = by mind; sugriivam = about Sugreeva; gataH = reached [recalled Sugreeva in mind.]
4.4.2
भाव्यो राज्यागमः तस्य सुग्रीवस्य महात्मनः |
यत् अयम् कृत्यवान् प्राप्तः कृत्यम् च एतत् उपागतम् ॥
"Conceivable is the retrieval of the kingdom by that great souled Sugreeva...and for which deed, this purposive Rama has come, and that deed desired by Rama is also achievable by Sugreeva, and thus all this has came by..." thus thought Hanuma.
mahaatmanaH = the great soul; tasya sugriivasya = of that Sugreeva's; raajya aagama = kingdom, coming [retrieval of kingdom]; bhaavyaH = is conceivable; yat = because; kR^ityavaan = purposive one ayam = he [Rama]; praaptaH = has come; etat = all this; kR^ityam cha = deed, also [desired by Rama];' upa aagatam = came by.
4.4.3
ततः परम संहृष्टः हनुमान् प्लवगोत्तमः |
प्रति उवाच ततो वाक्यम् रामम् वाक्य विशारदः ॥
Then Hanuma, the ablest flyer is thus very gladdened...and in turn then spoke to that very learned one, namely Rama.
tataH = then; parama samhR^iSTaH = very, gladdened; Hanuma; plvaga uttama = flyer, the ablest; prati uvaacha tataH = in turn, spoke, then; Ramam = to Rama; vaakya vishaaradaH = sentence, maker [learned one.]
Ramayana is said to have been composed basing on the letters of Gayatri Hymn. The letter ga in plavagottama is the 10th letter in Gayatri hymn, and up to now 9,000 verses are over, out of 24,000 of the total epic.
4.4.4
किम् अर्थम् त्वम् वनम् घोरम् पम्पा कानन मण्डितम् |
आगतः सानुजो दुर्गम् नाना व्याल मृग आयुतम् ॥
"What for you have come into these perilous forests hemming in Pampa Lake along with your brother, for these are impenetrable forests abounding with many a serpent and animal?" Thus Hanuma asked Rama.
sa anujaH = with, brother; pampaa kaanana maNDitam = Pampa, forests, hemmed in; dur gam = impenetrable; naanaa vyaala mR^iga aayutam = many a, serpents, animals, abound with; ghoram vanam = perilous forest; kim artham = what, for; tvam = you; aagataH = have come.
4.4.5
तस्य तद् वचनम् श्रुत्वा लक्ष्मणो राम चोदितः |
आचचक्षे महात्मानम् रामम् दशरथात्मजम् ॥
On hearing the words of Hanuma, Lakshmana motivated by Rama, narrated about the great soul Rama, the son of Dasharatha.
tasya tat vachanam shrutvaa = his [Hanuma's,] that, sentence, on hearing; Lakshmana; rama choditaH = by Rama, motivated; aachachakSe = narrated; maha aatmaanam = of that great soul; raamam = of Rama [about Rama]; dasharatha atmajam = son of Dasharatha.
4.4.6
राजा दशरथो नाम द्युतिमान् धर्म वत्सलः |
चातुर् वर्ण्यम् स्व धर्मेण नित्यम् एव अभिपालयन् ॥
"The king named Dasharatha, a resplendent one and the patron of virtue was ruling the four-caste system with its, and by his own rectitude, for he is also bound within that four-caste system...
raajaa dasharathaH naama = king, Dasharatha, named; dyutimaan = resplendent one; dharma vatsala = virtue, patron of; chaatur varNyam = four caste system [and its rectitude]; sva dharmeNa = by his own rectitude; nityam eva = always, thus; abhipaalayan = ruling.
4.4.7
न द्वेष्टा विद्यते तस्य स तु द्वेष्टि न कंचन |
स तु सर्वेषु भूतेषु पितामह इव अपरः ॥
There is none despising him, nor he despised any and for all the living beings he is like the Grandparent Brahma on earth...
tasya dvesSTaa na vidyate = his, despiser, not to seen; sa tu na dveSTi kancha = he, also, despised, none; saH sarva bhuuteSu = he, but, for all, living beings; pitaamaH iva aparaH = Grandparent Brahma, like, on earth.
4.4.8
अग्निष्टोमादिभिः यज्ञैः इष्टवान् आप्त दक्षिणैः |
तस्य अयम् पूर्वजः पुत्रो रामो नाम जनैः श्रुतः ॥
"And he, King Dasharatha who performed rituals agniSToma and the like Vedic rituals wherein he donated liberally, and this one is his eldest son, and he is renowned among people by the name of Rama...
agniSToma aadibhiH = agniStoma, and the like; yaj~naiH = with rituals; iSTavaan = performed; aapta dakshiNaiH = given are, the charities [liberal charities are given in rituals by him]; tasya = his; ayam = this one; puurvajaH putraH = eldest, son; Rama; naama janaiH shrutaH = by name, by people, heard [known.]
4.4.9
शरण्यः सर्व भूतानाम् पितुः निर्देश पारगः |
ज्येष्टो दशरथस्य अयम् पुत्राणाम् गुणवत्तरः ॥राज लक्षण संयुक्तः संयुक्तो राज्य सम्पदा ||
राजात् भ्रष्टो मया वस्तुम् वने सार्धम् इह आगतः ॥
"He is the protector of all beings and the follower of father's directives, he is the eldest one among the sons of King Dasharatha... possessor of high virtues, qualities and royal fortune befitting to a king... but he is deprived of his kingdom, and came hither to dwell in the forests... nevertheless, followed by me...
9, 10. sharaNyaH = protector; sarva bhuutaanaam = of all beings; pituH nirdesha paaragaH = father's, directives, follower; jyeSTaH = eldest one; putraaNaam = among the sons; dasharathasya = of Dasharatha; guNavat taraH = has high virtues; raja lakshaNa samyuktaH = king's, qualities, possessing; samyuktaH raajya sampadaa = possessing, royal, fortune; ayam = he is; raajyaat bhraSTaH = from kingdom, deprived; vastum vane = to live, in forest; saardham = along with; maya = with me; iha aagataH = hither, he came.
4.4.11
भार्यया च महाभाग सीतया अनुगतो वशी |
दिन क्षये महातेजाः प्रभ एव दिवाकरः ॥
"With his wife Seetha following him, oh, highly fortunate Hanuma, this self-controlled and highly resplendent Rama came to forests like the Sun followed by his consort Prabha, who vanishes when the day is abated... With his wife Seetha following him, oh, highly fortunate Hanuma, this self-controlled and highly resplendent Rama came to forests like sun with his dwindling resplendence when the day is abated...
mahaabhaagaa = oh highly fortunate [Hanuma]; [Rama being] vashii = self-controlled one; mahaatejaa = highly resplendent one; dina kshaye = day, abating; divaakaraH m = Sun's; prabhayaa eva = with resplendence / Sun's consort Prabha, like; bhaaryaayaa cha = with his wife, also; siitaayaa anugataH = with Seetha, following him.
4.40.12
अहम् अस्य अवरः भ्राता गुणैः दास्यम् उपागतः |
कृतज्ञस्य बहुज्ञस्य लक्ष्मणो नाम नामतः ॥
"I am the one who obtained servitude by the justness of this faithful and knowledgeable one, and his younger brother, by name I am named as Lakshmana...
aham = I am; kR^itajnasya bahujnasya = of this faithful one, knowledgeable one; asya gunaiH = by his, justness; daasyam upaagataH = servitude, one who obtained; avaraH bhraataa = younger, brother; Lakshmana; naama naamathaH = named, by name.
4.4.13
सुखार्हस्य महार्हस्य सर्वभूत हितात्मनः |
ऐश्वर्येण विहीनस्य वनवासे रतस्य च ॥रक्षस अपहृता भार्या रहिते काम रूपिणा |
तत् च न ज्ञायते रक्षः पत्नी येन अस्य वा हृता ॥
"He who aspires to keep up the well-being of all the beings, and he who is merited for all comforts and respectability is now devoid of his prosperity and predisposed to forest dwelling... such as he is, his wife is abducted by a guise changing demon in a lonely place, of whom we know not... we know not which demon stole his wife...
13, 14. sukha arhasya = for comforts, one who is eligible; mahaa arhasya = for respectability, one who is eligible; sarva bhuuta hita aatmanaH = for all, beings, well-being, he who aspires to; aishvaryeNa vi hiinasya = of prosperousness, one who is devoid of; vana vaase ratasya cha = forests, dwelling, predisposed, also; [tasya bhaaryaa = such as he is, his wife is]; rahite = in lonely place; kaama ruupiNaH = by guise-changing; rakshasaa apahR^itaa bhaaryaa = by demon, abducted, is his wife; yena vaa = by whom, either; asya patnii hR^itaa = his, wife, is stolen; tat raksha cha = that, demon, even; na j~naayate = not, known.
The aspect of �helping the destitute' is retold here. Though Rama could have rejoiced in the nearby forests bordering Ayodhya for fourteen years without a bother, and could have regained his comforts and respectability, his mission to help the piteous sages and saints, and other god-forsaken creatures had to trigger off somewhere in the deep of woods. So while in woods his wife is stolen, paving a way for him to embark on his above mission.
4.4.15
दनुः नाम दितेः पुत्रः शापात् राक्षसताम् गतः |
आख्यातः तेन सुग्रीवः समर्थो वानराधिपः ॥स ज्ञास्यति महावीर्यः तव भार्या अपहारिणम् |
एवम् उक्त्वा दनुः स्वर्गम् भ्राजमानो दिवम् गतः ॥
"One named Danu, son of Diti, who acquired demon-hood by curse had said that Sugreeva, the chief of monkeys, is a capable one, and he even said, "that great valorous Sugreeva can know about the abductor of your wife..." saying thus that Danu is released from the curse of his demon-hood, moved skyward and went away to heavens while becoming self-luminous...
15, 16. danuH naama = Danu, named; diteH putraH = Diti's, son; shaapaat = by curse; raakshasataam gataH = demon-hood, obtained; aakhyaataH tena = said, by him; Sugreeva; vaanara adhipaH = monkey's, chief; samarthaH = is capable one; saH = he; mahaa viiryaH = that great valorous one; j~naasyasi = can know; tava bhaaryaa = your wife's; apahaaNinam = abductor; evam uktvaa danuH = thus, saying, Danu; bhraajamanaH svargam = while becoming self-luminous to heavens; divam gataH = skyward, went away.
4.4.17
एतत् ते सर्वम् आख्यातम् याथातथ्येन पृच्छतः |
अहम् चैव च रामः च सुग्रीवम् शरणम् गतौ ॥
"All this is informed to you, as it is as you have asked..Myself and Rama, we now have our recourse to Sugreeva alone...
etat = all this; te = to you; sarvam aakhyaatam = all, is informed; yathaa tathaaena = as it is; pR^icChataH = as asked; aham cha = I, and; eva RamaH cha = thus, also, Rama; sugriivam = of Sugreeva; sharaNam gatau = recourse to, we [already] went into [upon our word.]
4.4.18
एष दत्त्वा च वित्तानि प्राप्य च अनुत्तमम् यशः |
लोकनाथः पुरा भूत्वा सुग्रीवम् नाथम् इच्छति ॥
"He who gave away riches in charity, who obtained unequalled renown and who himself was the lord of this world earlier, now accepts the lordship of Sugreeva...
eSaH = he, Rama; dattvaa cha vittaani = gave away, riches; praapya cha = obtained, also; anuttamam yasha = unequalled, renown; lokanaathaH puraa bhuutvaa = world lord, earlier, he was; sugriivam naatham icChati = Sugreeva, ass lordship, accepts.
4.4.19
सीता यस्य स्नुषा च आसीत् शरण्यो धर्मवत्सलः |
तस्य पुत्रः शरण्यस्य सुग्रीवम् शरणम् गतः ॥
"Who was a patron of virtue and who himself was a shelterer, to whom Seetha is the daughter-in-law, such a shelterer's son Rama is now taking shelter under Sugreeva...
yasya dharmavatsalaH sharaNyaH = to which, patron of dharma, shelterer; sharaNyasya asya = shelterer, such a - namely Dasharatha's; snuSaa siitaa aasiit = daughter-in-law, Seetha, is there; tasya putraH = his, son; Sugreeva's; shaNanam gataH = in shelter, take refuge.
4.4.20
सर्व लोकस्य धर्मात्मा शरण्यः शरणम् पुरा |
गुरुर् मे राघवः सोऽयम् सुग्रीवम् शरणम् गतः ॥
"He who is a virtuous one and protector of all the world, and who is the only refuge for all in earlier times... such a Raaghava, my mentor, is now seeking refuge with Sugreeva...
sarva lokasya = of all the world; dharmaatmaa = virtuous one; sharaNyaH = protector; sharaNam puraa = only refuge, earlier; guruH me = mentor, mine; Raaghava; saH = he; ayam sugriivam = that, Sugreeva; sharaNam gataH = refuge seeking.
4.4.21
यस्य प्रसादे सततम् प्रसीदेयुः इमाः प्रजाः |
स रामः वानरेन्द्रस्य प्रसादम् अभिकाङ्क्षते ॥
"By whose beneficence all these people are always delighted, he that Rama is now seeking benefaction from the lord of monkeys...
yasya = by whose; prasaade = beneficence; satatam = always; prasiideyuH = delighted; imaaH prajaaH = these people; saH raamaH = he that, Rama; vaanara indrasya = of the lord of monkeys; prasaadam abhikaa~Nkshate = benefaction, seeking.
4.4.22
येन सर्व गुणोपेताः पृथिव्याम् सर्व पार्थिवाः |
मानिताः सततम् राज्ञा सदा दशरथेन वै ॥तस्य अयम् पूर्वजः पुत्रः त्रिषु लोकेषु विश्रुतः |
सुग्रीवम् वानरेन्द्रम् तु रामः शरणम् आगतः ॥
"By which kingDasharatha, are all the kings with all possible good attributes are always, and at all the times were esteemed to be safeguarded as defensible kings, such king's eldest son Rama, renowned in all the three worlds for his own sheltering the needy, has now taken shelter under monkeys lord Sugreeva...
22, 23. raaj~naa = by that king; yena dasharathena = by which, Dasharatha; pR^ithivyaam = on earth; sarva guNopetaaH = all kinds of, good attributes having; sarva paarthivaaH = all, the [other] kings are; sadaa = of all times; satatam = always; maanitaaH = esteemed; tasya puurvajaH putraH = his [Dasharatha's,] eldest, son; triSu lokeSu vishrutaH = in three, worlds, renowned one [for his sheltering]; ayam raamaH = this, Rama; vaanara indram = monkeys, lord, sugriivam = of Sugreeva, sharaNam gataH = shelter, taken.
4.4.24
शोक अभिभूते रामे तु शोक आर्ते शरणम् गते |
कर्तुम् अर्हति सुग्रीवः प्रसादम् सह यूथपैः ॥
"One who is rebuffed by sadness, and even agonised by it had already sought refuge, hence it is apt of Sugreeva to do favour in Rama's respect along with other vanara commanders..." Lakshmana said thus to Hanuma.
shoka abhibhuute = by sadness, one who is rebuffed; shoka aarte = by sadness, agonised; sharaNam gate = refuge, already sought; raaame = in respect of Rama; Sugreeva; saha yuudhapaiH = along with, other monkey commanders; prasaadam kartum arhati = favour, to do, apt of him.
4.4.25
एवम् ब्रुवाणम् सौमित्रिम् करुणम् स अश्रु पातनम् |
हनुमान् प्रति उवाच इदम् वाक्यम् वाक्य विशारदः ॥
To Lakshmana, who is telling that piteously with tears falling out, the eminently lettered Hanumaan said this in his return.
karuNam = piteously; sa ashru paatanam = with, tears, falling out; evam bruvaaNam = thus, telling; saumitrim = to Lakshmana; vaakya vishaaradaH = lettered, eminent one; to Hanumaan; idam vaakyam = this sentence; prati uvaacha = in return said.
4.4.26
ईदृशा बुद्धि संपन्ना जितक्रोधा जितेइन्द्रियाः |
द्रष्टव्या वानरेइन्द्रेण दिष्ट्या दर्शनम् आगताः ॥
"Intellectuals of your kind, who have conquered anger and senses are to be seen by the chief of monkeys Sugreeva, for your advent is godsend...
iidR^ishaaH = this kind of; buddhi sampannaaH = intellect, having; jita krodhaa = conquered, anger; jita indriyaH = conquered, senses; diSTyaa = godsend; darshanam aagataaH = advent, has come to; vanarendNena = by monkey's chief; draSTavyaa = are to be seen.
4.4.27
स हि राज्यात् च विभ्रष्टः कृत वैरः च वालिना |
हृत दारो वने त्रस्तः भ्रात्रा विनिकृतः भृशम् ॥
"He who is made as an enemy, very muchinsulted, and abrogated from kingdom by his own brother Vali, that Sugreeva is roaming about forests fearing him alone, his own brother Vali...
valinaa = by Vaali; kR^ita vairaH cha = rendered, as an enemy, also; bhraataraa = by his brother; hR^ita daaraH = abducted, wife; bhR^isham = very much; vinikR^itaH = one who is insulted; raajyaat vi bhraSTaH = from kingdom, abrogated; sa hi = he [Sugreeva], indeed; trasthaH = fearing; vane = in forests; [bhramati = roaming about.]
4.4.28
करिष्यति स साहाय्यम् युवयोः भास्करात्मजः |
सुग्रीवः सह च अस्माभिः सीतायाः परिमार्गणे ॥
"He that son of Sun, Sugreeva, will render help to you two, joining forces of our like Vanara-s in searching Seetha..."
bhaaskara aatmajaH = Sun god's, son; Sugreeva; saha asmaabhiH = along, with us - vanara forces; siithaayaaH = of Seetha's; parimaargaNe = searching; youvayoH kariSyati sa sahaayyam = to you two, he will render, help.
4.4.29
इति एवम् उक्त्वा हनुमान् श्लक्ष्णम् मधुरया गिरा |
बभाषे साधु गच्छामः सुग्रीवम् इति राघवम् ॥
Thus Hanuman on speaking melodious words with politeness, also said to Raghava as, "good, we may now approach Sugreeva...."
Hanumaan; mathurayaa giraa = with harmonious words; shlakshnam = politely; iti evam uktvaa = thus, that way, spoke; saadhu = good; abhigacChema sugriivaH = we now, approach, Sugreeva; iti = thus; babhaaSaH = said to; raaghavam = to Raaghava.
4.4.30
एवम् ब्रुवन्तम् धर्मात्मा हनूमन्तम् स लक्ष्मणः |
प्रतिपूज्य यथा न्यायम् इदम् प्रोवाच राघवम् ॥
Hanuma when said thus virtuous Lakshmana adored him customarily in the way befitting to an envoy, and spoke this to Rama...
dharmaatmaa = virtuous one; saH Lakshmana = that, Lakshmana; evam bruvaaNam hanumantam = thus, who is saying, to that Hanuma; yathaa nyaayam = as per, custom; pratipuujya cha = in return, on adoring, also; raaghavam idam provaacha = to Raaghava, this, he spoke.
4.4.31
कपिः कथयते हृष्टो यथा अयम् मारुतात्मजः |
कृत्यवान् सोऽपि संप्राप्तः कृत कृत्योऽसि राघव ॥
"Raghava, as to how this monkey seems to be happy in meeting us, by way of his narration, and he too neared us as an aspirant of some deed to be performed by us, hence joining them seems to fulfil your mission...
Raaghava; maaruta aatmajaH = Air-god's son; ayam kapiH = this, monkey; yathaa kathayate = in happiness, as to how, he is telling; hR^ishtaH = he is happy; saH api = he, also; kR^ityavaan = aspirant of some deed; sampraaptaH = neared us; kR^ita kR^ityaH asi = mission, full-filled, you will be.
4.4.32
प्रसन्न मुख वर्णः च व्यक्तम् हृष्टः च भाषते |
न अनृतम् वक्ष्यते वीरो हनूमान् मारुतात्मजः ॥
"He is talking with a lucid expression and pleasing facial tinge by which he seems to be gladdened at his heart... needless is telling untruths to such a valiant son of Air-god, Hanuma, isn't it!" So said Laskhmana to Rama
vyaktam = lucid expression; prasanna mukha varNaH cha = pleasing, facial, tinge, also; hR^iSTaH cha bhaaSate = gladdened, also, he is talking; hanumaan maarutaatmajaH = Hanuma, son of Air-god; viiraH na anR^itam vakshyate = valiant one, no, untruth, telling.
4.4.33
ततः स सुमहाप्राज्ञः हनुमान् मारुतात्मजः |
जगाम आदाय तौ वीरौ हरि राजाय राघवौ ॥
Then he that very intelligent son of Air-god Hanuma, took those two valorous Raghava-s to go to the king of monkeys Sugreeva.
tataH = then; mahaapraaj~naH = very intelligent one; maaruta atmajaH = Lord Air's son; saH = he that; Hanumaan; viirau tau aadaaya = valorous ones those two, Raghava-s, on taking; hari raajaaya = to monkeys' king; jagaama = started to.
4.4.34
भिक्षु रूपम् परित्यज्य वानरम् रूपम् आस्थितः |
पृष्टम् आरोप्य तौ वीरौ जगाम कपिकुङ्जरः ॥
On discarding the ascetic's semblance that estimable monkey Hanuma obtained his own monkey's form, and mounting those two valiant ones onto his back he proceeded towards Sugreeva.
kapi kunjaraH = monkey, the elephant like estimable one; bhikshu ruupam = ascetic's, semblance; parityajya = on discarding; vaanara ruupam aasthitaH = monkey's, form, came to; tau viirau pR^iSTam aaropya = those, two valiant ones, onto his back, on mounting; jagaama = proceeded.
4.4.35
स तु विपुल यशाः कपि प्रवीरः पवनसुतः कृत कृत्यवत् प्रहृष्टः |
गिरि वरम् उरुविक्रमः प्रयातः स शुभमतिः सह राम लक्ष्मणाभ्याम् ॥
Hanuma, the extensively renowned heroic son of Air-god with pious mind and highly audacious nature, is then gladdened like the one whose difficult deed is just accomplished, thus he gladly travelled to that mountain where Sugreeva is abiding, along with Rama and Lakshmana.
vipula yashaaH = extensively renowned; kapiH pra viiraH = monkey, very, heroic; saH pavana sutaH = he, that Air-god's son; prahR^iSTaH kR^ita kR^itya vat = gladdened, deed accomplished one, like; subha matiH = pious, minded; uru vikramaH = highly audacious one; saH = he, Hanuma; saha raama lakshmanaabhyaam = along with, Rama, Lakshmana; giri varam = mountain, the great; prayaataH = travelled to.
इति वल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चतुर्थः सर्गः
Sarga 5
4.5.1
ऋश्यमूकात् तु हनुमान् गत्वा तम् मलयम् गिरिम् |
आचचक्षे तदा वीरौ कपि राजाय राघवौ ॥
Hanuma on going from Mt. Rishyamuka to Mt. Malaya, has reported to the king of monkeys Sugreeva, about the two valiant Raghava-s.
hanumaan = Hanuma; R^iSamuukaat tu = from Mt. Rishyamuka; tam malayam giram gatvaa = to that, Mt. Malaya, having gone; kapi raajaaya = to the king of monkeys; raaghavau tadaa = then; viirau = about the valiant ones; aachachakSe = has reported.
4.5.2
अयम् रामो महाप्राज्ञ संप्राप्तो दृढ विक्रमः |
लक्ष्मणेन सह भ्रात्रा रामोऽयम् सत्य विक्रमः ॥
"Oh! great discerner Sugreeva, this is Rama... oh, stubbornly valiant Sugreeva, this virtuously valiant Rama arrived along with his brother Lakshmana...
mahaa praaj~naH = oh, great discerner - Sugreeva; ayam raamaH = this is Rama; dhR^iDha vikramaH = oh, stubbornly, valiant one; bhraatraa lakshmanena = along with his brother, Lakshmana; sampraaptaH = arrived; saH raamaH ayam = Rama, he is; satya vikramaH = virtuously valiant one.
4.5.3
इक्ष्वाकूणाम् कुले जातो रामो दशरथात्मजः |
धर्मे निगदितः च एव पितुर् निर्देश कारकः ॥
"Rama is the son of king Dasharatha, one born in Ikshvaku dynasty, an adept one in virtue and thus an adherent of his father's orders...
iksvaakuuNaam kule jaataH dasharatha aatmajaH = in Ikshvaku, dynasty, born, Dasharatha's, son; Rama; dharme nigaditaH ca = in virtue, adept, also; eva = thus; pituH nirdesha kaarakaH = thus, father's, orders, adherent.
4.5.4
राजसूय अश्वमेधैः च वह्निः येन अभितर्पितः |
दक्षिणाः च तथा उत्सृष्टा गावः शत सहस्रशः ॥तपसा
सत्य वाक्येन वसुधा येन पालिता |
स्त्री हेतोः तस्य पुत्रोऽयम् रामः अरणयम् समागतः ॥
"By whom the ritual fire is well worshipped in Vedic rituals like rajasuuya, ashvametha, and thus cows in hundreds and thousands are donated in those rituals, by whom this earth is ruled devoutly and truthful to his word, such Dasharatha's son is this Rama, who has to come to forests owing to a woman...
yena = by whom; raajasuuya ashvamedhaiH ca = by rajayasuuya, ashvametha rituals, also; vahniH = ritual fire; abhi tarpitaH = is well worshipped; tathaa = likewise; shata sahasrashaH gaavaH dakSiNaaH uthsR^iSTaa = in hundreds and thousands, cows, as charities, were given; yena = by whom; tapasaa = devoutly; satya vaakyena = truthful to his word; vasudhaa = this earth; paalitaa = was ruled; tasya putraH ayam raamaH = his, son, is this, Rama; strii hetoH araNyam samaagataH = a lady, being the reason, to forests, he came.
4.5.6
तस्य अस्य वसतो अरण्ये नियतस्य महात्मनः |
रावणेन हृता भार्या स त्वाम् शरणम् आगतः ॥
"Ravana stole the wife of this principled one and great soul Rama when dwelling in forests, such as he is, he came seeking your refuge...
vasataH araNye = when dwelling, in forests; niyatasya = principled one; tasya = his; asya = this; mahaatmanaH bhaaryaa = great soul Rama', wife; raavaNena hR^itaa = by Ravana, stolen; saH tvaam sharaNam aagata = such as he is, to you, for shelter, he came.
4.5.7
भवता सख्य कामौ तौ भ्रातरौ राम लक्ष्मणौ |
प्रगृह्य च अर्चयस्व एतौ पूजनीयतमौ उभौ ॥
"These two brothers Rama and Lakshmana, are interested to make friendship with you... thus you receive these two and worship them, for they are most venerable ones..." Hanuma thus advised Sugreeva.
tau bhraatarau = those two, brothers; raama lakSmaNau = Rama, Lakshmana; bhavataa sakhya kaamau = with you, friendship, interested; puujaniiyatamau = most venerable are; imau = them; ubhau = two; pragR^ihya = you receive them; arcayasva = worship.
Here Hanuma's role as teacher is depicted. God comes to the rescue of the needy, and communicates through a competent teacher. Only the teacher can visualize the god and his intent, and thus narrate it to the taught. That is what Hanuma's advise to Sugreeva.
4.5.8
श्रुत्वा हनुमतो वाक्यम् सुग्रीवो वानर अधिपः |
दर्शनीयतमो भूत्वा प्रीत्या उवाच राघवम् ॥
On hearing Hanuma's words Sugreeva, the chief of monkeys has become presentable and gladly spoke to Rama.
vaanara adhipaH = monkey's chief; sugriivaH = Sugreeva; shrutvaa = on hearing; hanumataH vaakyam = Hanuma's, words; darshaniiyatamaH bhuutvaa = presentable, he became; priityaa = gladly; uvaaca raaghavam = spoke to, Rama.
Sugreeva is not in a presentable form till now because he is outrageously furious with 'friend-or-foe' syndrome, on seeing Rama and Lakshmana. None can calm these vanara heroes down, except their own favourable interests. On listening from Hanuma that the entrants are friends, Sugreeva got his cool back, and thus became 'presentable,' befitting to his honourable kingship.
4.5.9
भवान् धर्म विनीतः च सुतपाः सर्व वत्सलः |
आख्याता वायुपुत्रेण तत्त्वतो मे भवद् गुणाः ॥
"You are a trained one in treading righteous path, best by your scruples, and a kindlier one to all, so said Air-god's son Hanuma to me about your attributes, in subtlety...
bhavaan = you; dharma viniitaH = virtue knower [you are trained to tread virtuous path]; su tapaaH = best, scrupulous one; sarva vatsala = to all, kindlier one; aakhyaataa vaayu putreNa = said so by, Air's son, Hanuma; tattvataH = in subtlety; me = to me; bhavat guNaaH = your, attributes.
4.5.10
तन् मम एव एष सत्कारो लाभः च एव उत्तमः प्रभो |
यत् त्वम् इच्छसि सौहार्दम् वानरेण मया सह ॥
"Therefor oh, lord, you wish to make friendship with a monkey like me, thereby this is an honour and a best achievement to me alone...
h� prabho = oh, lord; tat tvam vaanareNa mayaa saha sauhaardam icChasi = therefor, you, with a monkey, [like] me, along with, friendship, you wish to have; iti yat = thus, that which topic is there; eSa = this way; mama eva = for me, only; satkaaraH uttamaH laabhaH ca = an honour, best, achievement, also.
4.5.11
रोचते यदि मे सख्यम् बाहुः एष प्रसारितः |
गृह्यताम् पाणिना पाणिः मर्यादा बध्यताम् ध्रुवा ॥
"If you aspire my friendship here I extend my arm, take this hand of mine into yours, thus let the convention be stably made fast..." Thus Sugreeva proffered friendship to Rama.
me sakhyam rocate yadi = my friendship, you aspire, if; eSa baahuH prasaaritaH = here is, arm, is extended; paaNinaa paaNiH gR^ihyataam = hand, by hand, be taken; dhruvaa = stably; maryaadaa badhyataam = convention, make fast.
4.5.12
एतत् तु वचनम् श्रुत्वा सुग्रीवस्य सुभाषितम् |
संप्रहृष्ट मना हस्तम् पीडयामास पाणिना ॥हृष्टः सौहृदम् आलम्ब्य पर्यष्वजत पीडितम् |
Rama is gladdened at heart on listening all those words well said by Sugreeva, and then clutched Sugreeva's hand in his, and ardently abiding by the vow of friendship he embraced Sugreeva, grippingly and happily. [4-5-12, 13a]
12, 13a. etat tu = all those; ugriivasya su bhaashitam vacanam shrutvaa = Sugreeva's, well-said, words, listening; samprahR^iSTa manaa = gladdened, at heart [Rama]; paaNinaa = with hand; hastam = [Sugreeva's] hand; piiDayaamaasa = started to clutch; sauhR^idam aalambya = friendship, while abiding; hR^iSTaH = happily; piiditam = grippingly; paryaSvajata = embraced.
4.5.13
ततो हनूमान् संत्यज्य भिक्षु रूपम् अरिन्दमः ॥काष्ठयोः स्वेन रूपेण जनयामास पावकम् |
दीप्यमानम्
ततो वह्निम् पुष्पैः अभ्यर्च्य सत्कृतम् ॥तयोर् मध्ये तु सुप्रीतो निदधौ सुसमाहितः |
Then the destroyer of enemies Hanuma discarding the guise of ascetic assumed his original monkey form, and on producing fire with two sticks then made it to glow. decorated, worshipped with flowers, then gladly and devoutly placed that fire in between Rama and Sugreeva. [4-5-13b,14,15a]
13b, 14, 15a. tataH = then; arindamaH hanuumaan = enemy destroyer, Hanuma; bhikshu ruupam samtyajya = ascetic's guise, leaving off; svena ruupeNa = with his own, form; kaaSThayoH paavakam janayaamaasa = with two sticks, fire, started to ignite; tataH = then; vahnim diipyamaanam satkR^itam = fire, making to glow, decorated; puSpaiH = with flowers; abhyarcya = worshipped; supriitaH = gladdened; susamaahitaH = devoutly; tayoH madhye nidadhe = them, in between, placed.
The holy fire used to kindle the ritual fire in a yaj~na will be produced by constantly rubbing two dry wood sticks, and this is called as araNi . When sparkles of fire and a little fume appear, it will be put into the Altar of Fire. Here, Hanuma has changed his ascetic form to his original monkey shape. This form changing at their will and wish is called kaamaruupa vidya, changing guise at will, which will be useful to Hanuma in the coming episodes of Ramayana.
4.5.15
ततो अग्निम् दीप्यमानम् तौ चक्रतुः च प्रदक्षिणम् ॥सुग्रीवो राघवः च एव वयस्यत्वम् उपागतौ |
Then those two performed circumambulations to that well glowing ritual fire, and thus, Rama and Sugreeva entered into the pact of friendship. [4-5-15, 16a]
15b, 16a. tataH = then; tau diipyamaanam agnim pradakshiNam cakratuH = they two, glowing, at fire, circumambulations, they made; Sugreeva; Raaghava; ca = also; eva = thus; vayasyatvam = friendship; upaagatau = entered into.
4.5.16
ततः सुप्रीत मनसौ तौ उभौ हरि राघवौ ॥अन्योन्यम् अभिवीक्षन्तौ न तृप्तिम् अभिजग्मतुः |
And then gladdened at heart are those two, that monkey and Raghava, gazed enough at each other eye-to-eye, but their hearts did not derive any fraternal satisfaction. [4-5-16b, 17a]
16b, 17a. tataH = then; supriita manasau = gladdened, at heart; tau ubhau = those, two; hari = monkey; raaghavau = Raghava anyonyam = at each other; abhi viikshantau = gazing at; na = not; tR^iptim = satisfaction; upajagmatuH = they got.
4.5.17
त्वम् वयस्योऽसि हृद्यः मे हि एकम् दुःखम् सुखम् च नौ ॥सुग्रीवो राघवम् वाक्यम् इति उवाच प्रहृष्टवत्
|
Sugreeva rejoicingly said to Raghava, "you are the amiable friend of mine, henceforth our mirth or miseries are same for us..." [4-5-17b, 18a]
17b, 18a. tvam me hR^idyaH vayasyaH asi = you, are my, amiable, friend, you are; nau sukham duHkham ca ekam = our, mirth, misery, are one [the same]; iti sugriivaH prahR^iSTa vat raaghvam vaakyam uvaacha = thus, Sugreeva, rejoicingly, to Raghava, sentence, said.
4.5.18
ततः सुपर्ण बहुलाम् भंक्त्वा शाखाम् सुपुष्पिताम् ॥सालस्य आस्तीर्य सुग्रीवः निषसाद स राघवः
|
And then Sugreeva snapped off and spread a fully flowered tree-branch of sala tree with many leaves, and sat on it along with Rama. [4-5-18b, 19a]
18b, 19a. tataH = then; Sugreeva; saalasya parNa bahulaam = of sala tree, with leaves, many; supuSpitaam = well flowered; shaakham chitvaa = branch of tree, snapped off; aastiirya = spread it; sa raaghavaH = along with, Rama; niSasaada = sat on it.
4.5.19
लक्ष्मनाय अथ संहृष्टो हनुमान् मारुतात्मजः ॥शखाम् चन्दन वृक्षस्य ददौ परम पुष्पिताम् |
Then Hanuma the son of Air, gladly gave a well-flowered branch of sandalwood tree to Lakshmana... [4-5-19b, 20a]
19b, 20a. atha = then; samhR^iSTaH = gladly; maaruta aatmajaH = Air's son; Hanuma; chandana vR^ikshasya = of sandalwood, tree; parama puSpitaam = well, flowered; shakhaam = branch of; laksmanaaya = for Lakshmana; dadau = gave.
4.5.20
ततः प्रहृष्टः सुग्रीवः श्लक्ष्णम् मधुरया गिरा ॥प्रति उवाच तदा रामम् हर्ष व्याकुल लोचनः |
Then that delighted Sugreeva with his sweet words, and with his eyes quavering in happiness, replied Rama softly. [4-5-20b, 21a]
20b, 21a. tataH = then; prahR^iSTaH = that delighted one; Sugreeva; madhurayaa giraa = with sweet, words; harsha = with happiness; vyaakula = quavering; lochanaH = eyes; shlakshnam = softly; tadaa = that way; prati uvaacha = replied; Rama.
4.5.21
अहम् विनिकृतो राम चरमि इह भय आर्दितः ॥हृत भार्यो वने त्रस्तो दुर्गम् एतत् उपाश्रितः |
"Rama, I am ridiculed, stolen is my wife, I move here about in these forests with dread and fear haunting me... I took refuge in this impenetrable forest... [4-5-21b, 22a]
21b, 22a. Rama; aham = I am; vinikR^itaH = ridiculed; hR^ita bhaaryaH = stolen, wife; bhaya aarditaH = fear haunting me; iha vane charami = here about, in forest, I am moving; trastaH = dread; durgam = impenetrable; etat = this forest; upaashritaH = took refuse.
4.5.22
सोऽहम् त्रस्तो वने भीतो वसामि उद् भ्रान्त चेतनः ॥वालिना निकृतो भ्रात्रा कृत वैरः च राघव
|
"Oh, Raghava, my brother denounced me, he even made me an enemy of his, such as I am I am living in these forests with scare and fear, and with dismayed vitality... [4-5-22b, 23a]
22b, 23a. Raaghava; bhraatraa = by my brother; vaalinaa = by Vali; nikR^itaH = denounced; kR^ita vairaH ca = made, an enemy, also; saH aham = such as I am; trastaH = fearing; udbhraanta chetanaH = with dismayed, vitality; vane = in forests; abhiitaH = scared; vasaami = I am living.
4.5.23
वालिनो मे महाभाग भय आर्तस्य अभयम् कुरु ॥कर्तुम् अर्हसि काकुत्स्थः भयम् मे न भवेद् यथा |
"Oh, highly fortunate Rama, affirm fearlessness to me from Vali by who I am highly intimidated, and as to how there will be fearlessness to me from him, it will be apt of you to accomplish that, that way... [4-5-23b, 24a]
23b, 24a. mahaabhaaga = oh! highly fortunate one Rama; vaalinaH = from Vaali; bhaya aartasya = in fear, intimidated; me = to me; a bhayam kuru = no, fear [fearlessness] give me; kaakutsthaH = Rama; me yathaa bhayam na bhavet = to me, as to how, fear, will not, be there; [tathaa = that way]; kartum arhasi = to do so, apt of you.
4.5.24
एवम् उक्तः तु तेजस्वी धर्मज्ञो धर्म वत्सलः ॥प्रति अभाषत काकुत्स्थः सुग्रीवम् प्रहसन् इव |
When thus said, that resplendent and righteous one being the patron of virtue Rama replied Sugreeva, as though laughing off. [4-5-24b, 25a]
24b, 25a; evam = thus; uktaH tu = who is said so; tejasvii = resplendent one; dharmaj~naH = righteous one; dharma vatsalaH = virtue, patron; kaakutsthaH = Rama; sugriivam = to Sugreeva; prati abhaaSata = in turn, spoke [replied]; prahasan iva = laughing off, as though.
4.5.25
उपकार फलम् मित्रम् विदितम् मे महाकपे ॥वालिनम् तम् वधिष्यामि तव भार्य अपहारिणम् |
"A friend is the resultant factor of helpfulness... that I know... oh, great monkey I intend eliminate that Vali, the abductor of your wife... [4-5-2b, 26a5]
25b, 26a. mahaa kapeH = oh, great monkey; mitram = a friend has; upakaara phalam = helpfulness, as resultant fruit; viditam me = known to, me; tava bhaarya apahaarinaam = your, wife's, adductor; tam vaalinam = that one, Vali; vadhishyaami = I intend to kill [eliminate.]
4.5.26
अमोघोः सूर्य संकाशाः मम इमे निशिताः शराः ॥तस्मिन् वालिनि दुर्वृत्ते निपतिष्यन्ति वेगिताः
|
कन्क पत्र प्रतिच्छन्ना महेन्द्र अशनि संनिभाः ॥तीक्ष्णाग्रा ऋजुपर्वाणः स रोषा भुजगा
इव |
"Unfailing are these arrows of mine, scorchers like sun, sharp ones tied with eagle feathers, similar to Indra's Thunderbolts, sharp are their point and straight is their egress, similar to enraged snakes, and these arrows of mine will be speeded up to fall on that vicious Vali... [4-5-26b, 27, 28a]
26b, 27, 28a. amoghaaH = unfailing; suurya sankaashaaH = sun-like; nishitaaH = sharp; kanka patra praticChannaa = eagle's, feathers, tied with; mahendra ashani sannibhaaH = Indra's, Thunderbolt, similar to; tiikshNa agraa = sharp, pointed; R^iju parvaaNaH = with straight, egress; sa roSaaH bhujagaa iva = with rage, snakes, like; ime mama sharaaH = these, my, arrows; vegitaaH = speeded [in shooting]; durvR^itte = vicious one; tasmin vaaalini nipatiSyanti = on that, Vali, will fall.
4.5.28
तम् अद्य वालिनम् पश्य तीक्ष्णैः आशी विष उपमैः ॥शरैः विनिहितम् भूमौ प्रकीर्णम् इव पर्वतम्
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"You will see now itself the falling of Vali like a splintered mountain onto ground, when completely ruined by these cruel arrows that are similar to venomous snakes..." Thus Rama inculcated confidence in Sugreeva. [4-5-28b, 29a]
28b, 29a. adya = now; aashii visha upamaiH = snakes, venomous, in similarity; kruuraiH sharaiH vinihitam = by cruel, arrows, completely ruined; bhuumau = on ground; prakiirNam = splintered; parvatam = mountain; iva = like; vaalinam = Vali; pashya = you see.
4.5.29
स तु तद् वचनम् श्रुत्वा राघवस्य आत्मनोहितम् |
सुग्रीवः परम प्रीतः परमम् वाक्यम् अब्रवीत् ॥
On hearing Raghava's words that are appeasing for his self, Sugreeva is very completely satisfied and said this fine sentence. [4-5-29b, c]
29b, c. saH tu = he, also; sugriiva = Sugreeva; aatmanaH hitam = for himself, appeasing; raaghavasya tat vachanam = of Raghava, that saying; shrutvaa = on hearing; parama priitaH = completely satisfied; sumahat = fine; vaakyam = sentence; abraviit = said.
4.5.30
तव प्रसादेन नृसिंह वीर
प्रियाम् च राज्यम् च समाप्नुयाम् अहम् |
तथा कुरु त्वम् नर देव वैरिणम्
यथा न हिंस्यत् स पुनर् मम अग्रजम् ॥
"By your grace, oh, lion among men, let me regain my wife and kingdom too... oh, god of humans, as to how he does not suffer me again, thus you may please make happen... let not my elder brother turned as an enemy of mine suffer me again...
tava prasaadena = by you, grace; nR^i simha = lion, among men; viira = valiant one; aham = I will; priyaam cha = wife, also; raajyam ca = kingdom, too; sam aapnuyaam = let me regain; nara deva = humans', god; saH = he; punaH = again; yathaa = as to how; na = not to; hinsyat = suffer me; tathaa tvam kuru = like that, you, do; vairiNam = to my enemy; mama agrajam = my elder brother.
4.5.31
सीत कपीन्द्र क्षणदा चराणाम्
राजीव हेम ज्वलनोपमानानि |
सुग्रीव राम प्रणय पसङ्गे
वामानि नेत्राणि
समम् स्फुरन्ति ॥
During the friendly conversation of Rama and Sugreeva, the left eyes of Seetha, Vali and Ravana that bear similitude with lotuses, golden orbs, and fireballs respectively have fluttered equally.
Sugreeva; Rama; praNaya = friendly; prasa~Nge = conversation; siita = Seetha's; kapi indra = monkeys, lord's [Vali's]; kshaNadaa charaanaam = night, walker's [Ravana's]; raajiiva = lotus; hema = golden; jvalana = fireball; upamaanaani = in similitude; vaamaani = left side; netraaNi = eyes; samam = equally; sphuranti = fluttered.
This verse is in krama alankaara, an equated metaphoric expression, by juxtaposing words equally to compare Seetha's eyes with lotuses, Vali's eyes with golden-balls for his complexion is golden, and Ravana's eyes with fireballs. But all are left eyes only that have fluttered. The flutter of left eye to the male is a bad omen while to the female it is a good omen. Hence the friendship of Rama and Sugreeva is the seedling point for eradication of vice, namely Vali and Ravana, from face of the earth.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे पञ्चमः सर्गः
Sarga 6
4.6.1
पुनरेव अब्रवीत् प्रीतः राघवम् रघुनन्दनम् |
अयम् आख्याति ते राम सेवकः मन्त्रि सत्तमः ॥हनुमान् यन् निमित्तम् त्वम् निर्जनम् वनम् आगतः |
लक्ष्मणेन सह भ्रात्रा वसतः च वने तव ॥रक्षसा अपहृता भार्या मैथिली जनक आत्मजा |
त्वया वियुक्ता रुदती लक्ष्मणेन च धीमता ॥
Then Sugreeva who is gladdened again spoke to Rama of Raghu's dynasty, "My best minister and this servant of yours Hanuma informed me of the reason for which you have come to uninhabited forests along with your brother Lakshmana, and that while living in the forest, and when you and this courageous Lakshmana are not her alongside a demon stole your wife Maithili, the daughter of Janaka, wailing as she was.
1, 2, 3. priitaH = gladdened; Sugreeva; raghu nandanam raaghavam = to Rama; punaH eva = again, thus; abraviit = said; raama = oh, Rama; tvam = you; bhraatraa = brother; lakshmaNena saha = Lakshmana, along with; yat nimittam = what, for; nir janam vanam = to uninhabited, forest; aagataH = have come; te = your; sevakaH = servant; mantri sattamaH = minister, the best; ayam = he; hanumaan = Hanuma; aakhyaati = has said; vane = in forest; vasataH = while living; tava = your; tvayaa = your; bhaaryaa = wife; dhiimataa = courageous one; lakshmaNena ca = without Lakshmana also; viyuktaa = not alongside of [her]; rudatii = wailing; janaka aatma jaa = King Janaka's, daughter; maithilii = Maithilee [Seetha]; rakshasaa = by demon; apahR^itaa = stolen.
4.6.4
अन्तरम् प्रेप्सुना तेन हत्वा गृध्रम् जटायुषम् |
भार्या वियोगजम् दुःखम् प्रापितः तेन रक्ष्सा ॥
"And he also said about that arch demon's killing an eagle named Jatayu on waiting for an opportunity, and his causing an agony in you by way of separating your wife.
antaram = opportune time; prepsunaa = waiting for; tena = by an arch demon?; tena rakshasaa = by him, that demon; JaTaayusham gR^idhram hatvaa = one named Jataayu, eagle, on killing; bhaaryaa viyogajam = wife, separation; duhkham = agony; praapitaH = he caused to you; hanuma aakhyaati = Hanuma, has said.
4.6.5
भर्या वियोगजम् दुःखम् न चिरात् त्वम् विमोक्ष्यसे |
अहम् ताम् आनयिष्यामि नष्टाम् वेदश्रुतीम् इव ॥
"Before long you will get rid off your agony caused by the separation of wife, for I will fetch her very soon, like the retrieval Vedic Scriptures.
tvam bharyaa viyogajam duHkham = you, wife, caused by separation, agony; na chiraat = not, long [before long]; vimokshyase = you will get rid off; aham = I; taam = her; aanayishyaami = will fetch; naSTaam = lost; veda shrutim = Veda, scriptures; yathaa = like.
When four Veda-s were stolen by demons called Madhu and Kaitabha, Vishnu retrieved them, in his Fish incarnation. Again when demons called Somakaasura stole them Vishnu in the form of Hayagreeva, Horse-faced Divinity, retrieved them. Here it is suggested that Sugreeva is reminding Rama of his earlier incarnation like the fish and horse-faced Hayagriiva, and compares Seetha with the Veda-s, that cannot be humbled down or controlled, or stolen by any single being.
4.6.6
रसातले वा वर्तन्तीम् वर्तन्तीम् वा नभः तले |
अहम् आनीय दास्यामि तव भार्याम् अरिन्दम ॥
"Oh! Enemy destroyer, Rama, I will fetch your wife to give her to you whether she is in netherworlds or even in empyrean worlds.
arindama = oh, enemy destroyer Rama; rasaatale vartantiim vaa = in netherworlds, let her be abiding, either; nabhahtale = in empyrean worlds; vartantiim vaa = be in, or; aham = I will; aaniiya = will bring back; daasyaami tava = will give, you; bhaaryaam = your wife;
4.6.7
इदम् तथ्यम् मम वचः त्वम् अवेहि च राघव |
न शक्या सा जरयितुम् अपि सः इन्द्रैः सुर असुरैः ॥तव भार्या महाबाहो भक्ष्यम् विष कृतम् यथा |
"You may know that this word of mine is definite oh, Raghava. Your wife is as good as an indigestible foodstuff made with poison, indigestive even to Indra, put together with all gods and demons. [4-6-7, 8a]
7, 8a. Raaghava; mama idam vacaH tathyam = my, this, word, is definite; tvam avehi = you, know it; mahaabaahuH = oh, dextrous one; tava bhaaryaa = your wife; saa = she is; viSakR^itam bhakshyam yathaa = with poison, [made-up] foodstuff, as with; sa IndraiH sura asuraiH api = along with Indra, by gods, or by demons, even; jarayitum = to digest; na shakyaa = not, possible she is.
4.6.9
त्यज शोकम् महाबाहो ताम् कान्ताम् आनयामि ते | ४-६-८
अनुमानात् तु जानामि मैथिली सा न संशयः |
ह्रियमाणा मया दृष्टा रक्षसा रौउद्र कर्मणा ॥क्रोशन्ती राम रामेति लक्ष्मणेति च विस्वरम् |
स्फुरन्ती रावणस्य अन्के पन्नगेन्द्र वधूः यथा ॥
"Give-up your lamentation, oh, great-shouldered one, for I will bring back that lady for you. And by inference I know her... undoubtedly I have seen Maithilee while that demon with cruel deeds was abducting her... then she was crying piteously calling 'Rama, Rama...' and also calling 'Lakshmana...' and she was writhing in the flanks of Ravana like the wife of serpent's lord... [4-6-8b, 9, 10]
8b, 9,10. mahaabaahuH = great-shouldered one; tyaja shokam = give-up, lamentation; te kaantaam taam aanayaami = your, lady, her, I will bring back; rakshasaa raudra karmanaa = by demon, with cruel, deeds; hriyamaaNaa = while being abducted; rama raama iti = Rama, Rama thus; Lakshmana iti ca = Lakshmana, thus, also; visvaram = piteously; kroshantii = crying; yathaa pannaga indra vadhuuH = as with, serpent, lord's, wife; raavaNasya anke = in Ravana's, flank; sphurantii = writhing; mayaa dR^iSTaa = by me, seen; saa maithilii = she, [is definitely,] Seetha; anumaanaat jaanaami = by inference, but, I know; tu na samshayaH = but, no, doubt.
4.6.11
आत्मना पञ्चमम् माम् हि दृष्ट्वा शैल तले स्थितम् |
उत्तरीयम् तया त्यक्तम् शुभानि आभरणानि च ॥
"Myself being the fifth one on the cliff of the mountain, on seeing me she dropped the upper cloth of her sari along with auspicious jewellery.
shaila tale sthitam = on mountain's, cliff, staying; aatmanaa = myself; pancamam = being the fifth one; maam dR^iSTvaa = me, on seeing; tayaa uttariiyam tyaktam = by her, her upper cloth, was dropped; shubhaani = auspicious; aabharaNaani ca = jewellery also.
While there are four more besides Sugreeva on the cliff of the mountain, like Hanuma, Nala, Neela, and Taara, Seetha 'has seen' Sugreeva 'alone' and dropped the bundle of jewellery aiming at Sugreeva. It is said that Seetha has blessed Sugreeva by mercifully eying him, and thus his turmoil is going to alleviate at the grace of her divine look, for she is Goddess Lakshmi.
4.6.12
तानि अस्माभिः गृहीतानि निहितानि च राघव |
आनयिष्यामि अहम् तानि प्रत्यभिज्ञातुम् अर्हसि ॥
"We took those jewellery items and stored them, Raaghava... I will get them and it will be apt of you to identify them..." thus said Sugreeva to Rama.
taani = them; asmaabhiH = we; gR^ihiitaani = took; nihitaani ca = stored, too; Raaghava; aham taani aanayiSyaami = I, them, will get; prati abhij~naatum arhasi = to identify, apt of you.
4.6.13
तम् अब्रवीत् ततः रामः सुग्रीवम् प्रिय वादिनम् |
आनयस्व सखे शीघ्रम् किम् अर्थम् प्रविलम्बसे ॥
Then Rama said to that pleasant talker Sugreeva, "Get them quickly, my friend, what for you are delaying."
tataH = then; raamaH = Rama; tam priya vaadinam = to him, to that pleasant talker; sugriivam = to Sugreeva; abraviit = said thus; shiighram = quickly; aanayasva = get them; sakhe = my friend; kim artham = what, for; pravilambase = you are delaying.
4.6.14
एवम् उक्तः तु सुग्रीवः शैलस्य गहनाम् गुहाम् |
प्रविवेश ततः शीघ्रम् राघव प्रिय काम्यया ॥
Thus said Sugreeva then entered the cavernous cave of that mountain quickly, to fulfil the yearning of Raghava.
evam uktaH tu = thus, said to; Sugreeva; raaghava priya kaamyayaa = for Raghava's, yearning, to fulfil; tataH = then shailasya = of the mountain's; gahanaam = cavernous; guhaam = cave; shiighram = quickly; pravivesha = on entering.
4.6.15
उत्तरीयम् गृहीत्वा तु स तानि आभरणानि च |
इदम् पश्य इति रामाय दर्शयामास वानरः ॥
On taking and bringing the parcel of that upper cloth with the auspicious jewellery, "This, you see..." saying thus that monkey started to show them to Rama.
uttariiyam = upper cloth [the parcel]; gR^ihiitvaa tu = taken, also; shubhaani aabharanaani ca = auspicious, jewellery, also; idam pashya = this, you see; iti Raamaaya = thus, to Rama; vaanaraH = the monkey; darshayaamaasa = started to show.
4.6.16
ततो गृहीत्वा वासः तु शुभानि आभरणानि च |
अभवत् बाष्प सम्रुद्धः नीहारेण इव चन्द्रमाः ॥
Then on taking that cloth and also the auspicious jewellery, Rama became like mist filled moon with overfilling tears.
tataH = then; gR^ihiitvaa = on taking; tat vaasaH = that, cloth; shubhaani aabharanaani ca = auspicious, jewellery, too; abhavat = became; baaSpa samruddhaH = tears, obscured [overfilled]; niihaareNa iva candramaaH = by mist, like, the Moon.
4.6.17
सीता स्नेह प्रवृत्तेन स तु बाष्पेण दूषितः |
हा प्रिये इति रुदन् धैर्यम् उत्सृज्य न्यपतत् क्षितौ ॥
But he who is blemished by tears that outpoured in all his friendship with Seetha, leaving off his courage fell on the ground wailing, 'oh, dear... oh, dear...'
saH tu = he, but; siita sneha pravR^ittena = for Seetha's, friendship, outpoured; baaSpeNa duuSitaH = by tears, blemished; haa priye = oh, dear; iti rudan = thus, wailing; dhairyam = courage; utsR^ijya = leaving off; nyapatat = fallen; kshitau = on ground.
4.6.18
हृदि कृत्वा स बहुशः तम् अलंकारम् उत्तमम् |
निशश्वास भृशम् सर्पः बिलस्थ इव रोषितः ॥
The more he hugged those best decorative ornaments close to his heart, the more he hissed like a wrathful serpent in a snake pit.
saH = he; alankaaram uttamam = decorative ornaments, the best ones; bahushaH = many times; hR^idi kR^itvaa = at heart, closely kept [on hugging]; roshitaH bilastha sarpaH iva = wrathful, in snake pit, serpent, as with; bhR^isham = much; nishashvaasa = sighed [hissed.]
4.6.19
अविच्छिन्न अश्रु वेगः तु सौमित्रिम् प्रेक्ष्य पार्श्वतः |
परिदेवयितुम् दीनम् रामः सम् उपचक्रमे ॥
With the unending rush of tears he saw Lakshmana at his side and started to wail piteously.
Rama; a vicChinna ashru vegaaH tu = un, ending, tears, with rush of; paarshvataH = at his side; Saumitrim = at Lakshmana; prekshya = on seeing; diinam = piteously; paridevayitum = to wail; sam upacakrame = he started to.
4.6.20
पश्य लक्ष्मण वैदेह्या संत्यक्तम् ह्रियमाणया |
उत्तरीयम् इदम् भूमौ शरीराद् भूषणानि च ॥
"Lakshmana, see this upper cloth and these ornaments too of Vaidehi, shed from her body and dropped onto the ground while she is being abducted.
Lakshmana; hriyamaaNayaa = while being abducted; vaidehyaa = from Vaidehi's; shariiraat = from body [on shedding]; bhuumau = onto ground; sam tyaktam = dropped; idam uttariiyam = this, upper cloth; bhuushaNaani ca = ornaments, too; pashya = you see.
4.6.21
शाद्वलिन्याम् ध्रुवम् भूम्याम् सीतया ह्रियमाणया |
उत्सृष्टम् भूषणाम् इदम् तथा रूपम् हि दृश्यते ॥
"Seetha must have definitely dropped these ornaments onto pastureland, for they appear to be in their original shape, indeed." So said Rama to Lakshmana.
hriyamaaNayaa = when being abducted; siitayaa = by Seetha; idam bhuushaNam = these ornaments; utsR^iSTam = dropped; shaadvalinyaam = with green pastures; bhuumyaam = on the ground; dhruvam = undoubtedly; tathaa ruupam = in their original shape; dR^ishyate hi = are appearing, indeed.
4.6.22
एवम् उक्तसः तु रामेण लक्ष्मणो वाक्यम् इदम् अब्रवीत् |
न अहम् जानामि केयूरे न अहम् जानामि कुण्डले ॥नूपुरे तु अभिजनामि नित्यम् पाद अभिवंदनात् |
When Rama thus said Lakshmana said this, "I know not the bracelets and I know not the earrings But because I always salute her feet I know these anklets well...
evam uktaH tu raameNa = thus said, but, by Rama; lashmanaH = Lakshmana; vaakyam idam abraviit = sentence, this said; aham keyuure na jaanaami = I, bracelets, do not, know; aham na jaanaami kunDale = I, do not, know, earrings; nityam paada abhivandanaat = always, to feet, because I salute; nuupure tu = anklets, but; abhijanaami = I know them well.
This is a celebrated and controversial stanza. This is not found in ancient manuscripts or in Baroda version. Hanuma inspects the ornaments of Seetha in captivity in Sundara Kanda and a list is narrated there. But here, though no such listing is given, Lakshmana says he does not know the ornaments of upper body, but is aware of the anklets, for he always adores the feet of Seetha. The traditionalists attribute the kainkarya, the dedicated character to Lakshmana, and establish this verse as a supreme characterization of Lakshmana. Lakshmana regards Seetha as one of his mother. The wife of an elder brother is just another mother.
4.6.23
ततः तु राघवो वाक्यम् सुग्रीवम् इदम् अब्रवीत् ॥ब्रूहि सुग्रीव कम् देशम् ह्रियन्ती लक्षिता त्वया |
रक्षसा रौद्ररूपेण मम प्राणप्रिया प्रिया ॥
" Then Rama sadly asked to Sugreeva, "tell me Sugreeva, towards which country that ferocious looking demon abducted my dear one dearest than my lives, as spotted by you...
tataH = then; saH = he; Raaghava; sugriivam = to Sugreeva; diina = sadly; idam abraviit = this, spoke; Sugreeva; mama praaNa [praaNaiH] priyaa priyaa = than my, own life-like [more than my life,] dearer; dear one; rakshasaa raudra ruupeNa = by demon, ferocious, in look; kam desham hriyantii = towards which, country, while being abducted; lakshitaa tvayaa = spotted, by you; bruuhi = tell.
4.6.25
क्व वा वसति तत् रक्षज़ः महत् व्यसनदम् मम |
यन् निमित्तम् अहम् सर्वान् नाशयिष्यामि राक्षसान् ॥
"For the sake of which demon I wish to eliminate whole of the demons, that troublemaker of mine, where does he live, either...
aham = I; yat nimittam = in respect of which [demon]; sarvaan raakshasaan naasha yiSyaami = all, demons, I wish to eliminate; tat mama mahat vyasana dam = that, to me, great, woe, causer [troublemaker]; kva vaa vasati = where, either, lives.
4.6.26
हरता मैथिलीम् येन माम् च रोषयता ध्रुवम् |
आत्मनो जीवित अन्ताय मृत्यु द्वारम् अपावृतम् ॥
"By whom Maithili is abducted and thus caused indignation in me, he has opened up the doors of his death suicidally.
yena = by whom; maithiliim harataa = of Maithili, abductor of; maam roSayataa ca = me, caused indignation, even; dhruvam aatmanaH jiivita antaaya definitely, by himself, his life, to end [suicidally]; mR^ityu dvaaram apaavR^itam = death's, doors, opened up.
4.6.27
मम दयित तमा हृता वनात् रजनिचरेण विमथ्य येन सा |
कथय मम रिपुम् तम् अद्य वै प्लवगपते यम सन्निधिम् नयामि ॥
" Oh, king of the fly-jumpers, tell me which demon forcibly stole her, my dearest one than all, by molesting her in the forest, tell me about that enemy of mine, for sure I will lead him to the fore of Death today itself...
plavagapate = fly-jumper's, king; yena rajani chareNa = by which, night-walker; mama dayita tamaa = my, dearest than all; saa = she who is; vimathya vanaat hR^itaa = molesting, in forests, stolen; mama ripum tam kathaya = of my, enemy, about him, you tell; adya vai = today, for sure; yama sannidhim = Yama's, fore of; nayaami = lead him, I will.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे षष्टः सर्गः
Sarga 7
4.7.1
एवम् उक्तः तु सुग्रीवः रामेण आर्तेन वानरः |
अब्रवीत् प्राञ्जलिः वाक्यम् सबाष्पम् बाष्प गद्गदः ॥
Thus said by Rama in agony that monkey Sugreeva with his palms adjoined, and with tears rolling in eyes and also voice trembling with tears said this to Rama.
aartena = one in agony; raameNa = by Rama; evam uktaH tu = thus, said; Sugreeva; vaanaraH = the monkey; baaSpa gadgadaH = with tears, trembling voice; sa baaSpam = with tears;. pra anjaliH = with adjoined palms; vaakyam = sentence; abraviit = said.
4.7.2
न जाने निलयम् तस्य सर्वथा पाप रक्षसः |
सामर्थ्यम् विक्रमम् वा अपि दौष्कुलेयस्य वा कुलम् ॥
"Unfamiliar is the residence, or capability, or valour, or lineage of that sinning demon from a sinister dynasty, in any wise...
daushkuleyasya = of that sinister dynasty; tasya paapa rakshasaH = of his, of that sinning, demon's; nilayam = residence; saamarthyam = capability; vikramam = valour; vaa = either; api = even; kulam vaa = his lineage, even; sarvathaa = at all; na jaane = not, familiar.
4.7.3
सत्यम् तु प्रतिजानामि त्यज शोकम् अरिन्दम |
करिष्यामि तथा यत्नम् यथा प्राप्स्यसि मैथिलीम् ॥
"Truthfully I am promising you, oh, enemy destroyer, as to how you will get back Maithili therefor I strive to make effort, let anguish be discarded...
arindama = oh, enemy destroyer; te satyam pratijaanaami = to you, truthfully, I am promising; maithiliim yathaa praapsyasi = Maithili, as to how, you get back; tathaa yatnam karishyaami = therefor, make effort, I strive to; tyaja shokam = discard, anguish.
4.7.4
रावणम् सगणम् हत्वा परितोष्य आत्म पौरुषम् |
तथा अस्मि कर्ता नचिराद् यथा प्रीतो भविष्यसि ॥
"As to how you will satisfy yourself on killing Ravana along with his henchmen, and as to how to you pride yourself thereby, I will make it happen in that way in no longer a time...
raavanam sa gaNam hatvaa = Ravana, with, henchmen, on killing; paritoSya = satisfying your; aatma pauruSam = self, pride; yathaa priitaH bhaviSyasi = as to how, you will be gladdened; tathaa na ciraat kartaa asmi = that way, not, before long, done, by me.
4.7.5
अलम् वैक्लव्यम् आलम्ब्य धैर्यम् आत्मगतम् स्मर |
त्वत् विधानाम् न सदृशम् ईदृशम् बुद्धि लाघवम् ॥
"Enough is this clinging on to despair, recollect your inherent courage, and it is unseemly for persons of your sort to have this kind of mental ineptness...
alam vaiklavyam aalambya = enough, despair, clinging on to; aatma gatam dhairyam smara = soul gone in [inherent,] courage, you recollect; tvat vidhaanaam = your like persons; iidR^isham buddhi laaghavam = this sort of, mental, ineptness; na sadR^isham = not, seemly.
4.7.6
मया अपि व्यसनम् प्राप्तम् भार्या विरहजम् महत् |
न अहम् एवम् हि शोचामि धैर्यम् न च परित्यजे ॥
"Upon me too this yearning caused by the separation of wife has chanced, but I did not despair this way, nor I have forsaken my courage...
mayaa api = by me, too; bhaaryaa = wife's; viraha jam = separation, caused by; mahat = greatly; vyasanam = yearning; praaptam = came upon; na ca aham = not, also, I; evam = this way; shocaami = despaired; na ca dhairyam = not, also, courage; parityaje = forsook.
4.7.7
न अहम् ताम् अनुशोचामि प्राकृतो वानरो अपि सन् |
महात्मा च विनीतः च किम् पुनर् धृतिमान् महान् ॥
"Though I am a primitive monkey I am not totally disheartened for the distancing of wife, why tell about a great soul like you who are well read and courageous...
aham praakR^itaH vaanaraH api san = I am, being primitive, monkey, even though; taam anu shochaami = of her [for distancing wife,] not, [totally] disheartening; mahaatmaa ca = great soul, also; viniitaH ca = well-read one, also; dhR^iitimaan = courageous one; bhavaan kim punaH = you are, what again [why tell about you.]
4.7.8
बाष्पम् आपतितम् धैर्यात् निग्रहीतुम् त्वम् अर्हसि |
मर्यादाम् सत्त्व युक्तानाम् धृतिम् न उत्स्रष्टुम् अर्हसि ॥
"It is apt of you to control trickling tears with courage, and equally it is inapt of you to discard the courage and propriety of self-controlled people...
tvam aa patitam baashpam dhairyaat nigrahiitum arhasi = you, trickling, tears, with courage, to control, apt of you; sattva yuktaanaam = that which belonging to self-controlled ones; maryaadaam = propriety; dhR^itim = courage; na utsraSTum arhasi = not, to discard, apt of you.
4.7.9
व्यसने वा अर्थ कृच्छ्रे वा भये वा जीवितान्तगे |
विमृशन् वै स्वया बुद्ध्या धृतिमान् न अवसीदति ॥
"Either in a riddle, or in financial loss, or at the end of life, or in fear, a courageous one does not sink down, but indeed introspects in his own mind...
vyasane vaa = in a riddle, or; artha kR^icChre vaa = financial loss, or; jiivita antage = life, at end of; bhaye vaa = in fear, either; dhR^itimaan = courageous one; svayaa buddhyaa = in ones own, mind; vimR^ishan = by introspection; = verily; na avasiidati vai = not, sinks down, indeed.
4.7.10
बालिशस् तु नरो नित्यम् वैक्लब्यम् योऽनुवर्तते |
स मज्जति अवशः शोके भार आक्रान्ता इव नौः जले ॥
"Stupid is that man who always follows self-piteous sadness unable to control himself, and he drowns down in that melancholy like a overweighing ship in waters...
yaH naraH = which, man; baalisaH nityam vaiklabyam anuvartate = like stupid, always, self-pity, he who follows; saH = he; a vasaH = not, self-controlled; bhaara aakraantaa = by weight, overpowered [overweighing]; nauH jale iva = ship, in waters, like; shoke majjati = in sadness, drowns.
4.7.11
एषो अन्जलिः मया बद्धः प्रणयात् त्वाम् प्रसादये |
पौरुषम् श्रय शोकस्य न अन्तरम् दातुम् अर्हसि ॥
"Adjoined are my palms in this way beseeching you in friendship, kindly bear up your self-esteem and you should not give any leeway to sadness...
mayaa eSaH anjaliH baddhaH = by me, this, palms, adjoined; praNayaat tvaam prasaadaye = in friendship, you, I beseech; pauruSam shraya = self-esteem, bear up; shokasya antaram daatum na arhasi = for sadness, leeway, to give, not, apt of you.
4.7.12
ये शोकम् अनुवर्तन्ते न तेषाम् विद्यते सुखम् |
तेजः च क्षीयते तेषाम् न त्वम् शोचितुम् अर्हसि ॥
"Those that delve deep into moroseness, to them there is no happiness, and their brilliance too dwindles, thus saddening is inapt on your part...
ye = those; shokam anuvartante = moroseness, delve into; na teSaam = not, to them; vidyate sukham = enjoy, happiness; tejaH cha = brilliance, too; kshiiyate = dwindle; teSaam = their; na tvam shocitum arhasi = not, your, saddening, is apt.
4.7.13
शोकेन अभिप्रपन्नस्य जीविते च अपि संशयः |
स शोकम् त्यज राजेन्द्र धैर्यम् आश्रय केवलम् ॥
"One well-engulfed in sadness doubts even his life, oh, king of kings, leave off that sadness and just hold on to courage...
raajendra = oh, king of kings; shokena = by sadness; abhi prapannasya = well, engulfed; jiivite cha api = of life, also, even; samshayaH = doubts; saH shokam = such as you are, sadness; tyaja = leave off; kevalam dhairyam aashraya = just, courage, hold on to.
4.7.14
हितम् वयस्य भावेन ब्रूमि न उपदिशामि ते |
वयस्यताम् पूजयन् मे न त्वम् शोचितुम् अर्हसि ॥
"I am telling a benefiting and friendly thought, but not instructing you, should you regard my friendship then your saddening is inapt..." [Thus said Sugreeva to Rama.]
hitam = benefiting; vayasya bhaavena = friendly, thought; bruumi = I tell; na upadishaami te = not, instructing, you; vayasyataam = friendship; puujayan = regarding; me = of mine; na tvam shocitum arhasi = not, your, saddening, is apt.
4.7.15
मधुरम् सान्त्वितः तेन सुग्रीवेण स राघवः |
मुखम् अश्रु परि क्लिन्नम् वस्त्र अन्तेन प्रमार्जयत् ॥
Sweetly solaced thus by that Sugreeva Rama dabbed his face with the edge of cloth, which is covered fully with tears.
tena sugriivena = by that, Sugreeva; madhuram = sweetly; saantvitaH = solaced; saH raaghavaH = that Rama; ashru pari klinnam = by tears, fully covered; mukham = face; vastra antena = with cloth's, edge; pramaarjayat = dabbed.
4.7.16
प्रकृतिः स्थः तु काकुत्स्थः सुग्रीव वचनात् प्रभुः |
संपरिष्वज्य सुग्रीवम् इदम् वचनम् अब्रवीत् ॥
Lord Rama steadied himself in his own nature by the words of Sugreeva, and on embracing him Rama said this sentence to him.
prabhuH = the lord; kaakutsthaH = Rama; Sugreeva; vacanaat = by words of; prakR^itiH sthaH tu = in his own nature, steadied himself; sugriivam = Sugreeva is; sam pariSvajya = on embracing; idam vacanam abraviit = this, sentence, said.
4.7.17
कर्तव्यम् यत् वयस्येन स्निग्धेन च हितेन च |
अनुरूपम् च युक्तम् च कृतम् सुग्रीव तत् त्वया ॥
"Sugreeva, a friendly obligation that which is to be done, a benefiting, befitting and a timely one too, is what you have performed with your friendly advise...
Sugreeva; snigdhena hitena ca = by a friend, friendly one, also; vayasyena yat kartavyam = by friend, that which, is to be done; anuruupam ca = timely, also; yuktam ca = befitting, also; tat tvayaa = that which, by you; kR^itam = is done.
4.7.18
एष च प्रकृतिः स्थः अहम् अनुनीतः त्वया सखे |
दुर्लभो हि ईदृशो बन्धुः अस्मिन् काले विशेषतः ॥
"Oh, friend, I steadied myself in my own nature when implored by you... it is impossible to get this kind of friend, especially at these times...
sakhe = oh, friend; tvayaa = by you; anuniitaH = implored; eSa aham = this, I am; prakR^itiH sthaH = in my nature, I steadied myself; iidR^ishaH bandhuH durlabhaH hi = this kind of, friend, impossible to get, indeed; asmin kaale = in these times; visheshataH = especially.
4.7.19
किम् तु यत्नः त्वया कार्यो मैथिल्याः परिमार्गणे |
राक्षसस्य च रौद्रस्य रावणस्य दुरात्मनः ॥
"But, trying to search for Maithili and that furious, evil-minded demon Ravana, is your endeavour...
kim tu = but; tvayaa maithilyaaH = by you, Maithili's; duraatmanaH raakshasasya raudrasya raavaNasya = evil-minded one, of demon's, furious, Ravana's; parimaargaNe yatnaH kaaryaH = search for, endeavour, is to be done.
4.7.20
मया च यद् अनुष्ठेयम् विस्रब्धेन तत् उच्यताम् |
वर्षासु इव च सुक्षेत्रे सर्वम् संपद्यते तव ॥
"What is to done by me that be said in all believability, and all your endeavour will reap like the crops planted during rainy season in good lands...
mayaa ca yat anuSTeyam = by me, also, what, that is to be done; visrabdhena = in believability; tat ucyataam = that, be said; tava sarvam = your, all endeavour; varSaasu su kshetre iva = in rainy season, in good lands, as though [seeded crop]; sampadyate = be reaped.
4.7.21
मया च यदिदम् वाक्यम् अभिमानात् समीरितम् |
तत् त्वया हरिशार्दूल तत् त्वम् इति उपधार्यताम् ॥
"What that is spoken by me is in my self-confidence but not in any self-conceit, oh, tigerly-monkey, deem them as doubtless facts...
hari shaarduula = oh, monkey, the tiger; mayaa = by me; abhimaanaat = in self-confidence; yat idam vaakyam samiiritam = which, this, word, is spoken; tat tvayaa = that, by you; tattvam iti = factually, thus; upadhaaryataam = they may be deemed.
4.7.22
अनृतम् न उक्त पूर्वम् मे न च वक्ष्ये कदाचन |
एतत् ते प्रतिजानामि सत्येन एव शपामि अहम् ॥
"Untruth is not uttered by me earlier nor will be at anytime from now, and all this I am promising you taking oath on that truthfulness alone..
me = by me; anR^itam na ukta puurvam = untruth, not, said, earlier; kadaacana na ca vakshye = anytimec[from now,] not, also, will speak; etat te pratijaanaami = this, to you, I promise; aham satyena eva shapaami = I am, by truthfulness, alone taking oath.
4.7.23
ततः प्रहृष्टः सुग्रीवः वानरैः सचिवैः सह |
राघवस्य वचः श्रुत्वा प्रतिज्ञातम् विशेषतः ॥
Then on hearing the words of Rama Sugreeva along with his monkey ministers is gladdened, especially of Rama promise.
tataH = then; sacivaiH = vaanaraiH saha = with ministers, monkeys, along with; Sugreeva; raaghavasya vacaH = Rama's word; shrutvaa = on hearing; visheshataH = especially; pratijnaatam = of promise; prahR^iSTaH = is gladdened.
4.7.24
एवम् एकान्त संपृक्तौ ततः तौ नर वानरौ |
उभौ अन्योन्य सदृशम् सुख दुःखम् अभाष्ताम् ॥
Then those two, the man and the monkey, met in privacy and both discussed in a mutually befitting manner about their pleasures and pains.
tataH = then; evam = thus; ekaanta = in privacy; sampR^iktau = met; tau = those two; nara = man; vaanarau = monkey; ubhau = both; anyonya sadR^isham = mutually befitting; sukha duHkham = pleasure and pain; abhaashtaam = discussed.
4.7.25
महानुभावस्य वचो निशम्य
हरिर् नृपाणाम् अधिपस्य तस्य |
कृतम् स मेने हरिवीर मुख्यः
तदा च कार्यम् हृदयेन विद्वान् ॥
On hearing the word of that intellectual, highly capable one and the best king among kings, namely Rama, he that Sugreeva, the chief among the monkey heroes, thought at heart that his manoeuvre to surpass his dominant brother Vali is accomplished.
vidvaan = the intellectual; saH hari viira mukhyaH = he that one, among monkey, heroes, chief; hariH = monkey - Sugreeva; mahaanubhaavasya = highly capable one's [Rama's]; tasya = of his; nR^ipaaNaam adhipasya = among kings, the best king [Rama]; vacaH = word; nishamya = on hearing; tadaa ca = then; kR^itam = accomplished; kaaryam = manoeuvre; hR^idayena = at heart; mene = he [Sugreeva], thought so.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे सप्तमः सर्गः
Sarga 8
4.8.1
परितुष्टः तु सुग्रीवः तेन वाक्येन हर्षितः |
लक्ष्मणस्य अग्रजम् शूरम् इदम् वचनम् अब्रवीत् ॥
Sugreeva is gladdened and satisfied too by that sentence, and said this sentence to Lakshmana's elder brother, Rama the valiant one.
Sugreeva; tena vaakyena = by that, sentence; harSitaH = gladdened; parituSTaH tu = satisfied; shuuram = to that valiant one, Rama; lakshmanasya agrajam = Lakshmana's, elder; idam vacanam = this, sentence; abraviit = said.
4.8.2
सर्वथा अहम् अनुग्राह्यो देवतानाम् न संशयः |
उपपन्नः गुण उपेतः सखा यस्य भवान् मम ॥
"When you wth all kinds of endowment and good virtues are my friend, doubtlessly I am worthy to be blessed by all gods in everyway.
upapannaH = possessor of [all kinds of endowments]; guNa upetaH = having good virtues, with; bhavaan yasya mama sakhaa = you, whose, mine, friend; [on becoming so]; aham = sarvathaa = I, in everyway; devataanaam anugraahyaH = to gods [also]; worthy to be blessed; na samshayaH = no, doubt.
4.8.3
शक्यम् खलु भवेत् राम सहायेन त्वया अनघ |
सुर राज्यम् अपि प्राप्तुम् स्व राज्यम् किमुत प्रभो ॥
"Oh, merited one, with your help it will be possible to achieve kingdom of gods, oh, lord, then why tell about one's own kingdom...
anagha = oh, merited one; oh, Rama; tvayaa sahaayena = with your, help; sura raajyam api praaptum shakyam bhavet = god's, kingdom, even, to achieve, possible, it will be; sva raajyam kim utaH prabho = one's own, why tell about, oh , lord.
4.8.4
सोऽहम् सभाज्यो बन्धूनाम् सुहृदाम् चैव राघव |
यस्य अग्नि साक्षिकम् मित्रम् लब्धम् राघव वंशजम् ॥
"He who has gained the one born in Raghava-s dynasty as friend, to which sacred fire bore the witness, such a being like me is estimable among his relative, more so among his kind-hearted friends...
yasya = to whom such like me; raaghava vamsha jam = in Raghava's, dynasty, one born in; mitram = as friend; agni saakshikam = fire, as witness; labdham = gained by; saH aham = such as, I am; bandhuunaam = among, relatives; ca iva = also, like that; su hR^idaam = kind-hearted friends; sabhaajyaH = estimable.
4.8.5
अहम् अपि अनुरूपः ते वयस्यो ज्ञास्यसे शनैः |
न तु वक्तुम् समर्थोऽहम् त्वयि आत्मगतान् गुणान् ॥
"Even though I am a matching friend to you, that you will know soon, it will be inexpedient of myself to talk about my inherent capabilities.
aham api = I am, even; anuruupaH = matching; vayasyaH = friend; te = to you; j~naasyase = you will know; shanaiH = soon; aham aatma gataan gunaan = I am my in soul, having [inherent,] capabilities; tvayi = to you; vaktum = to speak; na tu samarthaH = not, capable [inexpedient.]
4.8.6
महात्मनाम् तु भूयिष्ठम् त्वत् विधानाम् कृत आत्मनाम् |
निश्चला भवति प्रीतिः धैर्यम् आत्मवताम् वर ॥
"Great souls of your kind, whose hearts are purified like yours, oh, amiable Rama, their friendship and courage will generally be stable.
maha aatmanaam tu = for great souls; bhuuyiSTham = generally; tvat vidhaanaam = in your manner; kR^ita aatmanaam = purified, at heart; nishcalaa = stable; bhavati = will be; priitiH = friendship; dhairyam = courage; aatmavataam vara = among hearty ones, the best [amiable one.]
4.8.7
रजतम् वा सुवर्णम् वा शुभानि आभरणानि च |
अविभक्तानि साधूनाम् अवगच्छन्ति साधवः ॥
"Gentle souls will be knowing that silver or gold, or even prosperous ornaments are not to be apportioned among themselves as this is mine and that is yours.
saadhuunaam = among gentle souls; rajatam vaa = silver, or; suvarNam vaa = gold, or; shubhaani aabharaNaani cha = prosperous ornaments, even; a vibhaktaani = not, in an apportioned manner; [thus] saadhavaH = by gentle souls; avagachanti = will be knowing.
4.8.8
आढ्यो वा अपि दरिद्रो वा दुःखितः सुखितोऽपि वा |
निर्दोषः च सदोषः च वयस्यः परमा गतिः ॥
"May he be rich or poor, saddened or gladdened, flawless or flawed, a friend is the ultimate recourse to any.
aaDhyaH vaa api = rich, or, even; daridraH vaa = poor, or; duhkhitaH = saddened; sukhitaH api vaa = gladdened, even, or; nir doSaH ca = without flaw, or; sa doshaH vaa = with flaw, or; vayasyaH = friend is; paramaa gatiH = ultimate, recourse.
4.8.9
धन त्यागः सुख त्यागो देश त्यागोऽपि वा अनघः |
वयस्यार्थे प्रवर्तन्ते स्नेहम् दृष्ट्वा तथा विधम् ॥
"On observing the course of friendship and knowing which is true friendship, the true friends do not hesitate to extend wealth, pleasure or even their own country for the sake of friendship." Sugreeva thus extolled Rama and his friendship.
anaghaH = oh impeccable one; sneham = friendship; dR^iSTvaa tathaa vidham = on observing, thus, course of [friendship]; vayasya arthe = for friend's, sake; dhana tyaagaH = wealth, devoting; sukha tyaagaH = pleasure devoting; desha tyaagaH vaa api = country, devoting, or, even; pravartante = conducts [they don't hesitate to forgo, extend.]
4.8.10
तत् तथा इति अब्रवीत् रामः सुग्रीवम् प्रिय दर्शनम् |
लक्ष्मणस्य अग्रतः लक्ष्म्या वासवस्य इव धीमतः ॥
"That is thus only," said Rama before Lakshmana, which Lakshmana is sagacious, resplendent and who vies with Indra, about what is said by Sugreeva, which Sugreeva is by now soft-natured in his looks, doffing off his jittery look.
raamaH = Rama; vaasavasya iva dhiimataH = Indra, as with, sagacious one; lakshmyaa = one who is resplendent; lakshmanasya agrataH = [such] Lakshmana's, before; priya darshanam sugriivam = one who looks pleasant [soft-natured in his for the onlookers, to such] Sugreeva; tat tathaa iti abraviit = that, that way, only, [thus] said Rama.
4.8.11
ततो रामम् स्थितम् दृष्ट्वा लक्ष्मणम् च महाबलम् |
सुग्रीवः सर्वतः चक्षुः वने लोलम् अपातयत् ॥
Then on seeing Rama standing there with greatly mighty Lakshmana, Sugreeva cast his sight with his bolting eyes around that forest.
tataH = then; Sugreeva; sthitam raamam dR^iSTvaa = standing there, at Rama, on seeing; mahaabalam = greatly mighty; lakshmaNam ca = Lakshmana, also; lolam = rolling - bolting; cakshuH = eyes; sarvataH = around; vane = in forest; apaatayat = thrown [he cast sight.]
4.8.12
स ददर्श ततः सालम् अविदूरे हरीश्वरः |
सुपुष्पम् ईषत् पत्र आढ्यम् भ्रमरैः उपशोभितम् ॥
He that lord of monkeys Sugreeva has then seen a well flowered sala tree not far off from there, covered with some leaves and bedecked with honeybees.
tataH = then; saH hariishvaraH = he that, monkeys, lord,; aviduure su puSpam = not far off, well flowered; iiSat patra aaDhyam = with some, leaves, covering; bhramaraiH = with honeybees; upa shobhitam = well bedecked; saalam = sala tree; dadarsha = has seen.
4.8.13
तस्य एकाम् पर्ण बहुलाम् शाखाम् भंक्त्वा सुशोभिताम् |
रामस्य आस्तीर्य सुग्रीवो निषसाद स राघवः ॥
And Sugreeva broke off one branch of that sala tree that is with many leaves and a well charming one, and spreading it out for Rama, he sat on it with Raghava.
sugriivaH = Sugreeva; tasya = its, tree's; parNa bahulaam = leaves, many; su sobhitaam = well, charming one; ekaam = one; shaakhaam = branch; bhanktvaa = broke off; raamasya aastiirya = for Rama, spread out; saH raaghavaH = with Raghava; niSasaada = sat on it.
4.8.14
तौ आसीनौ ततः दृष्ट्वा हनूमान् अपि लक्ष्मणम् |
साल शाखाम् समुत्पाट्य विनीतम् उपवेशयत् ॥
On seeing those two sitting on a branch then Hanuma also broke a branch of sala tree for the modest Lakshmana and seated Lakshmana on it.
tataH = then; hanuumaan = Hanuma; api = even; aasiinau = sitting; tau = those two; dR^stvaa = on seeing; saala shaakhaam = sala, branch; sam utpaaTya = on breaking; viniitam = modest one; lakshmaNam = to Lakshmana; upaveshayat = sat on.
This verse and some more will look alike to verses 18, 19, 20 and some more in 5th chapter of this canto, meaning that these actions are repeated whenever Rama and Lakshmana are standing, these monkeys broke the branches of trees and spread its leaves like a leafy mat as a comfortable seat to Rama with their veneration. Some other verses dealing with the agony of Sugreeva and assurances of Rama are also there, indicating that Rama assured the doubting monkeys repeatedly.
4.8.15
सुख उपविष्टम् रामम् तु प्रसन्नम् उदधिम् यथा |
साल पुष्पाव संकीर्णे तस्मिन् गिरिवर उत्तमे ॥ततः प्रहृष्टः सुग्रीवः श्लक्ष्णया शुभया गिरा |
उवाच प्रणयाद् रामम् हर्ष व्याकुलित अक्षरम् ॥
Then to him, who by now is comfortably sitting on a flowery mat laid by the bestrewn flowers of sala trees on that best mountain like a quiet ocean, to such Rama who by his very presence delights hearts, that gladsome Sugreeva said this in friendship with his gentle and gracious words that fluttered with happiness while he spoke.
15, 16. tataH = then; Sugreeva; prahR^iSTaH = who is pleased; saala puSpa = with sala tree's, flowers; samkiirNne = all over bestrewn with; tasmin girivara uttame = there, on that mountain, the best; sukha upaviSTam = comfortably, one who is sitting; prasannam yathaa udadhim = quiet, like, ocean; raamam tu = one who causes delight to heart; raamam = to such a Rama; shlakshnam shubhayaa giraa = with gentle, gracious, words; harSa vyaakulita aksharam = in happiness, fluttering, with words; praNayaat = in friendship; uvaaca = said.
4.8.17
अहम् विनिकृतो भ्रात्रा चरामि एष भयार्दितः |
ऋष्यमूकम् गिरि वरम् हृत भार्यः सुदुःखितः ॥
"My brother calumniated me and stole my wife, with his fear and my anguish haunting me I am moving about this best mountain Rishyamuka.
bhraatraa vinikR^itaH = by brother, calumniated; eSaH aham = this, me; bhayaarditaH = with fear haunting; hR^ita bhaaryaH = stolen, wife; su duHkhitaH = highly, anguished; giri varam = mountain the best; Rishyamuukam = on Mt. Rishyamuka; caraami = I am moving.
4.8.18
सोऽहम् त्रस्तः भये मग्नः वने संब्रान्त चेतनः |
वालिना निकृतः भ्रात्रा कृत वैरः च राघव ॥
"Affronted by my brother, oh, Raghava, I am made as his enemy, such as I am, I am living on with a scared and dazed vitality far flung in fear.
Raghava; bhraatraa = by brother; vaalinaa = by Vali; nikR^itaH = insulted - affronted; kR^ita vairaH = made, enemy; ca = also; saH aham = such as, I am; trastaH = scared; sambhraanta = dazed; cetanaH = vitality; vasaami = living; bhaye magnaH = in fear, flung in.
4.8.19
वालिनः मे भय आर्तस्य सर्वलोक अभयंकर |
मम अपि त्वम् अनाथस्य प्रसादम् कर्तुम् अर्हसि ॥
"I am agonized by the fear from Vali, oh, protector of all the worlds, you protect me too for I am unprotected, and able are you to accord protection." Thus Sugreeva appealed to Rama.
sarva loka = for all worlds; a bhayam kara = no, fear - protection, giver [protector]; me = my - from my brother; vaalinaH = from Vali; bhaya aartasya = in fear, agonized; a naathasya = un, protected one [I am]; mama api = to me, even; tvam = you; prasaadam kartum arhasi = protection, to accord, able you are.
4.8.20
एवम् उक्तः तु तेजस्वी धर्मज्ञो धर्म वत्सलः |
प्रत्युवाच स काकुत्स्थः सुग्रीवम् प्रहसन् इव ॥
Thus said by Sugreeva, the resplendent and virtuous Rama, the patron of righteousness replied Sugreeva as though laughing off the task.
evam uktaH tu = thus, said; tejasvii = resplendent; dharmaj~naH = virtuous; dharma vatsalaH = righteousness, the patron of; saH kaakutsthaH = he that, Rama; pra hasan iva = laughing it off, as though; sugriivam = to Sugreeva; prati uvaaca = in turn, said - replied.
4.8.21
उपकार फलम् मित्रम् अपकारो अरि लक्षणम् |
अद्य एव तम् वधिष्यामि तव भार्या अपहारिणम् ॥
"Helping is the fruit of friendship while harming is enemy's trait, hence I wish to kill him today only, that abductor of your wife..." Rama continued thus.
upakaara phalam mitram = helping, fruit of, is a friend; apakaaraH ari lakshaNam = harming, is enemy's, trait; adya eva = today, only; vadh iSyaami = to kill, I wish to; tam tava bhaaryaa apahaariNam = him, your, wife's, abductor.
4.8.22
इमे हि मे महाभाग पत्रिणः तिग्म तेजसः |
कार्तिकेय वन उद्भूताः शरा हेम विभूषिताः ॥कन्क पत्र परिच्छन्ना महेन्द्र अशनि सन्निभाः |
सुपर्वाणः सुतीक्ष्ण अग्रा सरोषा भुजगा इव ॥
"These are my arrows winged from pinion of the hern, oh, highly fortunate Sugreeva, these that are decorated in gold sparkle sharply like the Thunderbolts of Indra, and they are begotten from the reed forest of Kartikeya, ends tied with eagles feathers for fins, smooth are their nodes, sharp are their tips that pierce sharply, and these will be like enraged snakes.
22, 23. mahaa bhaagaaH = oh, highly fortunate one - Sugreeva; me ime patriNaH sharaa = my, these, winged [pinion to hern,] arrows; tigma tejasaH = sharply, sparkling; kaartikeya vana udbhuutaaH = from Kartikeya's, forest, begotten; hema vibhuuSitaaH = gold, decorated with; kanka patrai pari cChannaaH = with eagle's, feathers, tied with as fins; mahendra = Indra's; ashani sannibhaaH = Thunderbolt, like; su parvaaNaH = having smooth, nodes, even knots; su tiikshNa agraa = very, sharply, tipped; sa roSaaH = with rage; bhujagaa iva = snakes, like.
Please see Ch 37 in Bala Kanda for the legend of Karthikeya and his emergence.
4.8.24
वालि सज्ञम् अमित्रम् ते भ्रातरम् कृत किल्बिषम् |
शरैः विनिहतम् पश्य विकीर्णम् इव पर्वतम् ॥
"You may see your malicious and intimidating brother, someone denotative by name Vali, eradicated with these very arrows and splintered down like a mountain." Rama said so to Sugreeva.
te bhraataram = your brother; kR^ita kilbisham = who has done, malice; vaali sa~njam = Vali, denotative by, named; a mitram = unfriendly - intimidating one; sharaiH = with arrows; vi nihatam = verily, eradicated; vikiirNam iva parvatam = splintered, like, mountain; pashya = you may see.
4.8.25
राघवस्य वचः श्रुत्वा सुग्रीवो वाहिनी पतिः |
प्रहर्षम् अतुलम् लेभे साधु साध्विति च अब्रवीत् ॥
On hearing Raghava's words, the lord of monkey-force Sugreeva attained much happiness and said, 'good, good...'
raaghavasya = Raghava's; vacaH = words; shrutvaa = heard; sugriivaH = Sugreeva; vaahinii patiH = monkey-force, lord of; praharSam = happiness; atulam = much; lebhe = attained; saadhu saadhu iti ca = good, good, thus, also; abraviit = said.
4.8.26
राम शोक अभिभूतो अहम् शोक आर्तानाम् भवान् गतिः |
वयस्य इति कृत्वा हि त्वयि अहम् परिदेवये ॥
"Rama, I am confounded in sadness, and for those lamenting sadly you are the only recourse, and because you have befriended me I am opening up my woes before you.
Rama; aham = I am; shoka abhibhuutaH = by sadness, confounded in; shoka aartaanaam = for sadly, lamenting ones; bhavaan gatiH = you are, the recourse; vayasya iti kR^itvaa = friend, thus, on making [because you are a friend]; hi = verily; tvayi aham = in you, I am; paridevaye = beseeching [I open up my woes before you.].
4.8.27
त्वम् हि पाणि प्रदानेन वयस्यो मे अग्नि साक्षिकम् |
कृतः प्राणैः बहुमतः सत्येन च शपामि अहम् ॥
"By extending a helping hand and befriending me while sacred fire bore witness, you have indeed become my dearest friend on par with my life, and hence I take promise on truth to broach.
tvam = you are; paaNi pradaanena = hand, by extending; agni aakshikam = of fire, by witness; kR^itaH = befriended; [me, therefore]; praaNaiH bahumataH vayasyaH me hi = than life, you are dearest, friend you are, of minbe, indeed; aham = I am satyena api shapaami = by truth, only, taking oath.
4.8.28
वयस्य इति कृत्वा च विस्रब्धः प्रवदामि अहम् |
दुःखम् अन्तर्गतम् तन् मे मनो हरति नित्यशः ॥
"By befriending you I am able to say clearly about my internal sorrow without any hitches and hold-ups, which is always rending my heart..." So said Sugreeva to Rama.
vayasya iti kR^itvaa ca = friend, thus, making, also; aham = I am; visrabdham = in believability [without hitches and hold-ups]; pra vadaami = clearly, saying; tat antargatam duHkham manaH harati nityashaH = that which, internal, sorrow is there, my, heart, stealing [rending,] always.
4.8.29
एतावत् उक्त्वा वचनम् बाष्प दूषित लोचनः |
बाष्प दूषितया वाचा न उच्चैः श्क्नोति भाषितुम् ॥
Sugreeva said this much sentence with tears abusing his eyes and his voice is unable talk aloud since it is equally abused by tears.
etaavat = up to here; uktvaa vacanam = said, sentence; baashpa duuSitayaa locanaH = with tears, abused, eyes; baashpa duuSitayaa vaacaa = tears, abused, voice; na = not; ucCaiH = aloud; shknoti = able; bhaashitum = to talk.
4.8.30
बाष्प वेगम् तु सहसा नदी वेगम् इव आगतम् |
धारयामास धैर्येण सुग्रीवः राम संनिधौ ॥
Sugreeva courageously controlled the sudden haste of tears that came up hastily and suddenly like a river in the presence of Rama.
Sugreeva; sannidhau = in the presence of; Rama; nadii vegam iva = river's, speed, like; sahasaa = suddenly; aagatam = came up; baashpa vegam tu = tears, speed of; dhairyeNa = courageously; dhaarayaamaasa = controlled.
4.8.31
स निगृह्य तु तम् बाष्पम् प्रमृज्य नयने शुभे |
विनिःश्वस्य च तेजस्वी राघवम् पुनरूचिवान् ॥
He that bright Sugreeva controlled those tears, and on wiping his fortunate eyes, but sighing heavily he again started to speak this sentence to Raghava.
tejasvii = bright one; saH = he; tam baashpam = those, tears; nigR^ihya tu = controlled; pramR^ijya shubhe nayane = on wiping out, his fortunate, eyes; vi nisHvasya ca = verily, sighed, also; raaghavam vaakyam punaH uucivaan = to Raghava, sentence, again started to speak.
4.8.32
पुरा अहम् वलिना राम राज्यात् स्वात् अवरोपितः |
परुषाणि च संश्राव्य निर्धूतो अस्मि बलीयसा ॥
"Earlier he that forceful Vali deposed me from my kingdom, oh Rama, and speaking harsh words he even banished me.
puraa = earlier; aham = I was; baliiyasaa valinaa svaat raajyaat avaropitaH = by forceful, Vali, from my, kingdom, dismounted [ deposed]; paruSaaNi ca samshraavya nirdhuutaH asmi = harsh words, also, made to listen [spoke by him,] shoved off [banished,] I am.
4.8.33
हृता भार्या च मे तेन प्राणेभ्यो अपि गरीयसी |
सुहृदः च मदीया ये संयता बन्धनेषु ते ॥
"My wife who is loftier than my lives is stolen by him, and those that are my sympathisers they are also captivated and imprisoned by him.
tena = by him; praaNebhyaH api gariiyasii = of lives, even, loftier; me bhaaryaa ca hR^itaa = my, wife, is also, stolen; madiiyaa ye suhR^idaH = my, those, sympathisers are thee; [te = they are]; bandhaneSu samyataa = in prisons, tied down.
4.8.34
यत्नवान् च स दुष्टात्मा मद् विनाशाय राघव |
बहुशः तत् प्रयुक्ताः च वानरा निहता मया ॥
"He that very evil minded one tried many times to annihilate me, and Raghava, I killed those combatants monkeys that are deployed by Vali to kill me.
Raghava; saH duSTa atmaa = he that, evil, minded one; mat vinaashaaya = for my, annihilation; yatnavaan ca = he tried, also; bahushaH = many times; tat = by him; prayuktaaH ca = deployed, also; vaanaraaH = monkeys [combatants]; nihataa mayaa = are killed, by me.
4.8.35
शंकया एतया अहम् च दृष्ट्वा त्वाम् अपि राघव |
न उपसर्पामि अहम् भीतो भये सर्वे हि बिभ्यति ॥
"With the same doubt I did not even near you when I saw you... in fear everything will be fearsome, isn't it...
Raaghava; aham ca = I, too; etayaa = with the same; shankayaa tve = doubt; tvaam api iha dR^iSTvaa = you, even, here, on seeing; na upasarpaami = not, I neared you; bhaye sarve bibhyati hi = in fear, all, will be fearsome, isn't it.
4.8.36
केवलम् हि सहाया मे हनुमत् प्रमुखास्त्विमे |
अतः अहम् धारयामि अद्य प्राणान् कृच्छ्र गतः अपि सन् ॥
"Though I am engulfed in tribulations I still bear my lives even today due to these important monkeys like Hanuma and others, who are the only helping hands of mine.
kevalam ime hanumat pramukhaaH = just, these, Hanuma, important ones; me sahaayaa = my, helping hands; ataH aham kR^icChra gataH api san = thereby, I am, in tribulations, gone in, though, I am; dhaarayaami praaNaan adya = I bear, my lives, even today.
4.8.37
एते हि कपयः स्निग्धा माम् रक्षन्ति समन्ततः |
सह गच्छन्ति गन्तव्ये नित्यम् तिष्ठन्ति च स्थिते ॥
"These are the friendly monkeys guarding me all over, while I go they go along with me, and if I were to stay they too will stay.
snigdhaa = friendly; ete kapayaH maam rakshanti samantataH = these, monkeys, me, guarding, from all over; gantavye saha gacChanti nityam sthite tiSThanti ca = while I go, along with, they go, always, while staying, the stay.
3.8.38
संक्षेपः ते एष मे राम किम् उक्त्वा विस्तरम् हि ते |
स मे ज्येष्ठो रिपुः भ्राता वाली विश्रुत पौरुषः ॥
"Rama, this is briefly my sad-story and why tell this very broadly to you as it would be too tedious... my elder brother Vali is a renowned one for his intrepidity, and he that Vali alone is my enemy.
Rama; eSa me samkshepaH = this, is my, brief account; te vistaram uktvaa kim = to you, in detail, telling, why [what is the use in elaborating it]; me jyeSThaH bhraataa = my, elder, brother; vishruta paurushaH = who is renowned, for his intrepidity; saH Vali mama ripu = that, Vali, is my, enemy.
3.8.39
तद् विनाशे अपि मे दुःखम् प्रमृष्टम् स्यात् अनन्तरम् |
सुखम् मे जीवितम् चैव तद् विनाश निबन्धनम् ॥
"His end ends my distress and my later life and quietude are subjected to his destruction.
tat vinaashe api = his, end, only; me duHkham pra mR^iSTtam syaat = my, distress, is wiped out [end,] it will be; anantaram = later; me sukham jiivitam ca eva = my, quietude, life, also, thus; tat vinaasha nibandhanam = his, destruction, subjected to.
3.8.40
एष मे राम शोकान्तः शोक आर्तेन निवेदितः |
दुःखितः सुखितः वा अपि सख्युः नित्यम् सखा गतिः ॥
"Grief stricken such as I am, I have submitted as to how my misery ends, whether one is gladdened or saddened he has recourse only to his friend." So said Sugreeva to Rama.
shoka aartena = by grief, stricken one; me eSa shoka antaH = this, misery's, end, [end for my misery]; niveditaH = is submitted; sakhyuH duHkhitaH sukhitaH vaa api = for a friend, saddened, gladdened, or, even if; nityam sakhaa gatiH = at any time, friend, is recourse.
3.8.41
श्रुत्वा एतत् च वचः रामः सुग्रीवम् इदम् अब्रवीत् |
किम् निमित्तम् अभूत् वैरम् श्रोतुम् इच्छामि तत्त्वतः ॥
Hearing all that is spoken by Sugreeva, Rama asked, "What for chanced the enmity? I am interested to listen, in its reality...
Rama; etat vacaH shrutvaa = all this, words, on hearing; sugriivam = to Sugreeva; idam abraviit = this, said; kim nimittam = what, for; abhuut vairam = chanced, enmity; tattvataH shrotum icChaami = in its reality, to listen, interested I am.
3.8.42
सुखम् हि कारणम् श्रुत्वा वैरस्य तव वानर |
आनन्तर्यद् विधास्यामि संप्रधार्य बलाबलम् ॥
"On knowing the cause of your enmity, oh, monkey, and after a proper thought, and deciding upon the strength and weakness of the cause of enmity, or of the enmity itself, I will do the needful very easily.
vaanara = oh, monkey; tava vairasya kaaraNam shrutvaa = yours, of enmity, cause, on listening; bala abalam sampradhaarya = strength and weakness, on deciding; aanantaryaat = after a proper thought; sukham vidhaasyaami = easily, I will enforce [do the needful.]
3.8.43
बलवान् हि मम अमर्षः श्रुत्वा त्वाम् अवमानितम् |
वर्धते हृदय उत्कम्पी प्रावृड् वेग इव अंभसः ॥
"On hearing that you are insulted my intense anger that can flutter my heartbeat is intensifying like the intensifying speed of waters in rainy reason.
shrutvaa = on hearing; tvaam = you are; avamaanitam = insulted; utkampii = that can flutter; mama = my; hR^idaya = heart; balavaan = intense; amarSaH = anger [is coming to pass, like]; ambhasaH praavR^iD vega iva varthate = of waters, rainy season's, speediness, like, increasing.
3.8.44
हृष्टः कथय विस्रब्धो यावत् आरोप्यते धनुः |
सृष्टः च हि मया बाणो निरस्तः च रिपुः तव ॥
"Be glad to say in belief, Sugreeva, before I take aim with my bow, and even before I release the arrow, and even before silencing your enemy." Rama assured Sugreeva in this way.
mayaa = by me; yaavat = before; dhanuH aaropyate = bow, is aimed; baaNaH sR^iSTaH ca = arrow, is released; tava ripuH nirastaH ca = your, enemy, become helpless [ he dies]; [within that time]; hR^iSTaH visrabdhaH kathaya = gladly, in belief, you tell.
3.8.45
एवम् उक्तः तु सुग्रीवः काकुत्स्थेन महात्मना |
प्रहर्षम् अतुलम् लेभे चतुर्भिः सह वानरैः॥
Thus said by the great souled Rama, Sugreeva is very much rejoiced along with four of vanara-s available in his attendance.
mahaatmanaa kaakutsthena evam uktaH tu = by great souled, Rama, thus, when said; sugriivaH = he that Sugreeva; caturbhiH vaanaraiH saha = with four, vanara-s, along with; praharSam atulam lebhe = rejoice, very much, obtained.
3.8.46
ततः प्रहृ^इष्ट वदनः सुग्रीवः लक्ष्मणाग्रजे |
वैरस्य कारणम् तत्त्वम् आख्यातुम् उपचक्रमे ॥
Then with a pleased countenance Sugreeva started to tell Rama about the cause of the enmity, it all it truthfulness.
tata = then; prahR^iSTa vadanaH = with pleased, countenance; Sugreeva; Lakshmana agraje = to Lakshmana's elder, to Rama; vairasya kaaraNam = enmity's, cause; tattvam = truthfully; aakhyaatum = to tell; upacakrame = started.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे अष्टमः सर्गः
Sarga 9
4.9.1
वाली नाम मम भ्राता ज्येष्ठः शत्रु निषूदनः |
पितुः बहुमतः नित्यम् मम च अपि तथा पुरा ॥
"Oh, great enemy destroyer Rama, my elder brother Vali is a very dear one to our father, and even for me too he was so, earlier.
shatru niSuudanaH = oh, enemy, destroyer - Rama; vaalii naama mama jyeSThaH bhraataa = Vali, named, my elder brother; pituH = to our father, bahumataH = very dear; nityam = always; puraa = earlier; mama ca api = for me, to, even; tathaa = like that.
4.9.2
पितरि उपरते तस्मिन् ज्येष्ठो अयम् इति मंत्रिभिः |
कपीनाम् ईश्वरो राज्ये कृतः परम सम्मतः ॥
After the demise of our father all the ministers have glorified him immensely and made him the king of all the monkeys as he is the elder.
tasmin pitari uparate = that, father, on demise of; ayam jyeSThaH iti = he is, elder one, thus deciding; raajye parama sammataH = in kingdom, immense, on glorification; mantribhiH kR^itaH = ministers, he is made as kapiinaam iishvaraH = for monkeys, king.
4.9.3
राज्यम् प्रशासतः तस्य पितृ पैतामहम् महत् |
अहम् सर्वेषु कालेषु प्रणतः प्रेष्यवत् स्थितः ॥
While he was ruling the great kingdom of my father and forefathers, I have always bowed down to him like a servant and stood by him.
aham = I am; mahat pitR^u paitaamaham = great, father's, forefather's; raajyam = kingdom; prashaasataH = while ruling; tasya = to him; sarveSu = in all; kaaleSu = times; praNataH = bowed down; preSyavat = like a servant; sthitaH = stood by.
4.9.4
मायावी नाम तेजस्वी पूर्वजो दुन्दुभेः सुतः |
तेन तस्य महद् वैरम् वालिनः स्त्री कृतम् पुरा ॥
There was a fierce demon named Maayaavi, the elder brother of Dundubhi and the son of one demon named Maya. There was a great enmity between this Maayaavi and Vali owing to some female.
dundubheH puurvajaH = Dundubhi's, elder brother; [mayaH] sutaH = Maya's, son; maayaavii naama tejasvii [aasiit] = Maayaavi, named, fierce one [was there]; puraa tasya vaalinaH = previously, with him, that Vali; tena = to him [to Dundubhi]; strii kR^itam = female, due to; mahat vairam = great enmity; [aasiit = was there.]
4.9.5
स तु सुप्ते जने रात्रौ किष्किन्धा द्वारम् आगतः |
नर्दति स्म सुसम्रब्धो वालिनम् च आह्वयत् रणे ॥
He that Maayaavi arrived at the doors of Kishkindha in a night when the people are sleeping, and blared very much inviting Vali for a fight.
raatrau = in night; supte jane = while sleeping, people are; saH tu = he, but that Maayaavi; kishkindhaa dvaaram aagataH = Kishkindha's, at the doors of, arrived; su samrabdhaH = very, blaring; nardati sma = shouting, he was; vaalinam ca rane aahvayat = Vali is, invited, for a fight.
4.9.6
प्रसुप्तः तु मम भ्राता नर्दितो भैरव स्वनम् |
श्रुत्वा न ममृषे वाली निष्पपात जवात् तदा ॥
Then my brother who was also sleeping well, on hearing that bellowing in a clamouring voice, did not tolerate and came out speedily.
tadaa = then; pra suptaH tu = well, sleeping, but; mama bhraataa = my brother; Vali; narditaH bhairava svanam shrutvaa = bellowing, in a clamouring voice, on hearing; na mamR^ishe = not tolerated; javaat = speedily; niSpapaata = fell out [ palace chambers,] came out.
4.9.7
स तु वै निःसृतः क्रोधात् तम् हन्तुम् असुरोत्तमम् |
वार्यमाणः ततः स्त्रीभिः मया च प्रणत आत्मना ॥
Though the females and myself bowed reverently to prevent Vali, he came out of palace in all his anger to kill that great demon.
tataH = then; saH tu = he [Vali,] but; striibhiH = by women; praNata aatmanaa = bowing, themselves [while rquesting]; mayaa ca = by me, also; vaaryamaaNaH = though prevented; tam asurottamam = him, demon, the best; hantum = to kill; krodhaat = in anger; nihsR^itaH vai = came out, really.
4.9.8
स तु निर्धूय सर्वान् नो निर्जगाम महाबलः |
ततः अहम् अपि सौहार्दान् निःसृतः वालिना सह ॥
But Vali spurned all of us away and forged ahead, and then I also have started to go along with Vali in all my predisposition.
saH tu = he, but; mahaabalaH = greatly strengthened one; sarvaan naH = all of us; nirdhuuya = on spurning away; nirjagaama = forged ahead; tataH = then; aham api = I also; sauhaardaat = by predisposition; nihsR^itaH = started; vaalinaa saha = Vali, along with.
4.9.9
स तु मे भ्रातरम् दृष्ट्वा माम् च दूरात् अवस्थितम् |
असुरो जात संत्रासः प्रदुद्राव तदा भृशम् ॥
A great fear was induced in that demon on seeing my brother and me too coming from a distance, and then he quickly ran away.
saH tu = he, also; asuraH = the demon; me bhraataram = my, brother; dR^iSTvaa = on seeing; maam ca = me, also; duuraat avasthitam = from a distance, coming on; tadaa = then; jaata sam traasaH = induced, with, fear; pra dudraava = well, ran away; bhR^isham = quickly.
4.9.10
तस्मिन् द्रवति संत्रस्ते हि आवाम् द्रुततरम् गतौ |
प्रकाशः अपि कृतः मार्गः चन्द्रेण उद्गच्छता तदा ॥
While he is running away in fear we quickly followed him on a path that is barely lit by moonlight of the moon who is just coming up.
sam traste = with, fear; tasmin = he; dravati = while running away; aavaam = we two; druta taram = very quickly; gatau = followed; tadaa = then; udgacChataa candreNa maargaH api prakaashaH kR^itaH = just arising, by moon, the way, even, to brightness, it is made [way is lit by moonlight alone.]
4.9.11
स तृणैः आवृतम् दुर्गम् धरण्या विवरम् महत् |
प्रविवेश असुरः वेगात् आवाम् आसाद्य विष्ठितौ ॥
That demon speedily entered an un-enterable cavity under the ground, covered with grass, and we too having reached there speedily stood at the aperture of that cavity for a while.
saH asuraH = he, that demon; dharaNyaa = in ground; dur gam = an un-enterable one; tR^iNaiH = with grass; aavR^itam = covered; mahat vivaram = a great, cleavage, cavity; vegaat = speedily; pravivesha = entered; aavaam = we; vegaat = speedily; aasaadya = reached at [that cleavage] viSThitau = stood there [for a while.]
4.9.12
तम् प्रविष्टम् रिपुम् दृष्ट्वा बिलम् रोष वशम् गतः |
माम् उवाच ततो वाली वचनम् क्षुभित इन्द्रियः ॥
Then Vali has gone into the enfoldment of fury on observing the entry of that demon into the hole, whereby his senses felt outraged, and he said this sentence to me.
tataH = then; bilam praviSTam tam ripum dR^iSTvaa = in the hole, entered, him, that enemy, on observing; Vali; roSa vasham gataH = fury's, enfold, gone into; kSubhita indriyaH = one with outraged, senses; maam vacanam uvaaca = to me, this sentence, said.
4.9.13
इह तिष्ठ अद्य सुग्रीव बिल द्वारि समाहितः |
यावत् अत्र प्रविश्य अहम् निहन्मि समरे रिपुम् ॥
Then Vali said to me, "Now you stay here on the alert, Sugreeva, at the entrance of this hole till I return on destroying the enemy in a fight on my entering this hole..."
Sugreeva; aham atra pravishya = I, into this, on entering; samare ripum yaavat nihanmi = in fight, enemy, till, I destroy [and come back]; samaahita = on the alert; adya = now; iha = here; bila dvaari = at hole's, entrance; tiSTha = you stay.
4.9.14
मया तु एतत् वचः श्रुत्वा याचितः स परंतपः |
शापयित्वा च माम् पद्भ्याम् प्रविवेश बिलम् ततः ॥
On hearing those words I requested him to allow me too to come in to the hole, but he being the great tormentor of his enemies disallowed it, and he made me to swear on his feet and entered that hole.
etat vacaH shrutvaa = those, words, on hearing; mayaa tu param tapaH yaacitaH = by me, but, great tormentor [of enemies,] is requested [for my entering the hole]; saH = he that Vali; maam padbhyaam shaapayitvaa = me, on his feet, made me to swear; tataH bilam pravivesha = then, the hole, he entered.
4.9.15
तस्य प्रविष्टस्य बिलम् साग्रः संवत्सरः गतः |
स्थितस्य च बिल द्वारि सः कालः व्यत्यवर्तत ॥
Well over a year is over after his entering into that cleavage, and to me too who stayed at the entrance of the cleavage that much time had passed away.
bilam praviSTasya tasya = cleavage, entered, to him; sa agraH = well, over; samvatsaraH = a year; gataH = is over; mama = me too; dvaari = at the entrance; sthitasya ca = stayed, also; saH = that; kaalaH = time; vyatyavartata = passed away.
4.9.16
अहम् तु नष्टम् तम् ज्ञात्वा स्नेहात् आगत संभ्रमः |
भ्रातरम् न प्रपश्यामि पाप शङ्कि च मे मनः ॥
I thought I lost him for my brother is unseen, and in all fondness towards him my mind started to doubt about some harm might have befallen on him.
aham tu = I, but; naSTam tam = lost, him; j~naatvaa = on knowing [on thinking]; snehaat = in fondness; aagata sambhramaH = came upon, alarm; bhraataram = bother; na cha pashyaami = not, also, able to see; me manaH paapa shanki ca = my, mind, harm, doubting.
4.9.17
अथ दीर्घस्य कालस्य बिलात् तस्मात् विनिःसृतम् |
सः फेनम् रुधिरम् दृष्ट्वा ततो अहम् भृशदुःखितः ॥
After a long time blood with foam gushed out that hole, and on seeing it I was deeply saddened.
atha = afterwards; diirghasya kaalasya = a long time; tasmaat = from that; bilaat = from hole; vi nisR^itam = well, gush out; sa phenam = with, foam; rudhiram = blood; dR^istvaa = on seeing; tataH aham = then, I am; bhR^isha dukhitaH = deeply, saddened.
4.9.18
नर्दताम् असुराणाम् च ध्वनिः मे श्रोत्रम् आगतः |
न रस्तस्य च संग्रामे क्रोशतो अपि स्वनो गुरोः ॥
Sounds of screaming demon came to my ear, but the screeches of my brother who is involved in fight are unheard, in the least.
nardataam = screams; asuraaNaam ca = of the demon, also; dhvaniH = sounds; me shrotram aagataH = to my, ear, came; sangraame ratasya = in fight, involved in; kroshataH api = on who is screeching, even; guroH = of my brother; svanaH = sounds; na ca = not, even [heard.]
4.9.19
अहम् तु अवगतः बुद्ध्या चिह्नैः तैः भ्रातरम् हतम् |
पिधाय च बिल द्वारम् शिलया गिरि मात्रया ॥शोकार्तः च उदकम् कृत्वा किष्किन्धाम् आगतः सखे |
गूहमानस्य मे तत्त्वम् यत्नतः मंत्रिभिः श्रुतम् ॥
Oh, friend, Rama... I have surmised and concluded in mind by the indications that my brother is finished, and covered the cavity's opening with a mountain similar boulder, and performed water oblations to my deceased brother with saddening pain, and then returned to Kishkindha. But the ministers have persuaded and heard from me the actual happening though I was concealing it.
sakhe = oh, friend; aham tu = I, but; taiH cihnaiH = by those, indications; bhraataram hatam buddhyaa avagataH = brother, ended, with a mind, with thinking [infer doubtfully, surmised]; giri maatrayaa shilayaa = mountain, just in measure, with boulder; bila dvaaram pidhaaya ca = cavity's, entrance, on covering, even; shoka artaH ca udakam kR^itvaa = in sadness, pained, also, waters, performed [having oblated]; kiSkindhaam = to Kishkishkindha; aagataH = returned; me = by me; guuhamaanasya = one who is concealing; tattvam yatnataH = actuality, by persuasion; mantribhiH shrutam = by ministers, was heard.
4.9.21
ततः अहम् तैः समागम्य समेतैः अभिषेचितः |
राज्यम् प्रशासतः तस्य न्यायतो मम राघव ॥आजगाम रिपुम् हत्वा दानवम् स तु वानरः |
Then duly summoned by all of those ministers I was crowned, and while I was ruling the kingdom judiciously, oh, Raghava, that semi-human Vali returned on killing that demoniac enemy. [4-9-21, 22a]
21, 22a. tataH = then; sametaiH taiH samaagamya = all of them [the ministers,] by those ministers, summoned; aham abhishecitaH = I am, crowned; Raghava; tasya mama = such as I am, by me; raajyam nyaayataH pra shaasataH = kingdom, judiciously, while being ruled; saH vaanaraH = he, that semi-human; ripum daanavam hatvaa = enemy, demon, on killing; aajagaama = he returned.
4.9.22
अभिषिक्तम् तु माम् दृष्ट्वा कोपात् संरक्त लोचनः ॥मदीयान् मंत्रिणः बद्ध्वा परुषम् वाक्यम् अब्रवीत् |
But on seeing me crowned his eyes were reddened in anger, and he arrested all my ministers as he spoke rudely. [4-9-22b, 23a]
22b, 23a. abhishiktam tu maam dR^iSTvaa = who is crowned, but, me, on seeing; kopaat = in anger; sam rakta locanaH = well, reddened, eyes; madiiyaan = of me; mantriNaH = ministers; baddhvaa = arrested; paruSam vaakyam abraviit = rude, sentences, spoke.
4.9.23
निग्रहे च समर्थस्य तम् पापम् प्रति राघव ॥न प्रावर्तत मे बुद्धिः भ्रातृ गौरव यंत्रिता |
And oh, Raghava, though I was capable enough to counter him, my reason was controlled by my esteem to brotherhood, and I was indisposed to commit that sin of defying brotherhood. [4-9-23b, 24a]
23b, 24a. Oh, Raghava; nigrahe api samarthasya = to counter him, even though, I am capable; me buddhiH = my, reason; bhraatR^i gaurava yantritaa = brotherhood, in esteem, controlled by; tam paapam prati = that, sin [of defying brother,] towards; na praavartata = not, disposed to.
4.9.24
हत्वा शत्रुम् सः मे भ्राता प्रविवेश पुरम् तदा ॥मानयन् तम् महात्मानम् यथावत् च अभिअवादयम् |
उक्ताः च न आशिषः तेन संतुष्टेन अन्तरात्मना ॥
He that brother of mine entered the capital thus on destroying the enemy, and I hailed him as usual while respecting that audacious soul, but his inner self is unsatisfied and I remained unblest. [4-9-24b, 25]
24b, 25. me bhraataa saH = my, brother, he that Vali; hatvaa shatrum tadaa pravivesha puram = having destroyed, enemy, then, entered, capital tam; maha aatmaanam maanayan = him that audacious soul, while respecting; yathaavat ca abhivaadayam = as usual, also, hailed; tena samtuSTena antaraatmanaa = by him, with satisfied, inner self; aashiSaH na uktaaH ca = blessings, not, said, even.
4.9.26
नत्वा पादौ अहम् तस्य मुकुटेन अस्पृशम् प्रभो |
अपि वाली मम क्रोधात् न प्रसादम् चकार सः ॥
Oh, lord Rama, though I bowed with the crown touching his feet, he that rancorous Vali showed no quarter towards me." So said Sugreeva to Rama.
prabhuH = oh, lord Rama; aham natvaa tasya paadau mukuTena aspR^isham = I, though bowed, at his, feet, with crown, though touched; api = even then; saH vaali krodhaat = he, that Vali, with rancour; mama prasaadam na chakaara = leniency [quarter,] not, done [showed no quarter.]
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे नवमः सर्गः |
Sarga 10
4.10.1
ततः क्रोध समाविष्टम् सम्रब्धम् तम् उपागतम् |
अहम् प्रसादयान् चक्रे भ्रातरम् हित काम्यया ॥
"Then desiring both of our well-being I have begged of my brother who is enveloped in anger and behaving capriciously.
tataH aham = then, I; prasaadayaan cakre = begged of him; krodha samaaviSTam = by anger, enveloped; samrabdham = capricious one; upaagatam = who arrived; tam bhraataram = him, brother; hita kaamyayaa = well-being, desiring.
4.10.2
दिष्ट्या असि कुशली प्राप्तो निहतः च त्वया रिपुः |
अनाथस्य हि मे नाथः त्वम् एको अनाथ नन्दनः ॥
"Oh, orphan's, delight Rama, I addressed him like this, "Luckily you have eliminated the enemy and returned safely, and to an orphaned one like me you alone are the protector.
anaatha aanandanaH = oh, orphan's, delight Rama; diSTyaa tvayaa ripuH nihataH = luckily, by you, enemy, is eliminated; kushalii praaptaH asi = safely, returned, you are; anaathasya me tvam ekaH naathaH = to an orphaned one, to me, you, alone, are the protector.
4.10.3
इदम् बहु शलाकम् ते पूर्ण चन्द्रम् इव उदितम् |
छत्रम् स वाल व्यजनम् प्रतीच्छस्व मया धृतम् ॥
Let this regal umbrella unfolded like a full moon, with its many of its spikes, and with accompanying fur-fans may please be accepted while I hold it for you.
te = to you; mayaa dhR^itam = by me, held; bahu shalaakam = with many, spikes; uditam puurNa candram iva = arisen, full, moon, like; sa vaala vyajanam = with, [accompanying] fur, fans; idam Chatram pratiicChasva = this, [regal] umbrella, you accept.
4.10.4
आर्तस्य अथ बिला द्वारि स्थितः संवत्सरम् नृप |
दृष्ट्वा च शोणितम् द्वारि बिलात् च अपि समुत्थितम् ॥शोक संविग्न हृदयो भृशम् व्याकुलित इन्द्रियः |
अपिधाय बिल द्वारम् शैल शृङ्गेण तत् तदा ॥तस्मात् देशात् अपाक्रम्य किष्किन्धाम् प्राविशम् पुनः |
"Saddened I was after staying at the entrance of the cave for one year, oh, king, and on seeing the blood that started to flow from out the cave in the entrance my heart is engulfed in sadness and my senses perturbed very much, and then covering that cave's entrance with a hilltop, and departing from that country, I re-entered Kishkindha. [4-10-4, 5, 6a]
4, 5, 6a. nR^ipa = oh, king; aartaH = saddened [I was]; samvatsaram = for one year; bila dvaarii sthitaH = at that, cave's entrance, I stayed; atha bilaat samutthitam shoNitam dvaari dR^iSTvaa = then, from cave, started to flow, blood, at entrance, having seen; shoka samvigna hR^idayaH = sadness, engulfed, with a heart; bhR^isham vyaakulita indriyaH = much, perturbed, senses; tadaa tat bila dvaaram = then, that, cave's, entrance; shaila shringeNa apidhaaya = with a hill, top, having covered; tasmaat deshaat apaakramya = from that, place, moving away; punaH kiSkindhaam praavisham = again, Kishkindha, I entered.
4.10.6
विषादात् इह माम् दृष्ट्वा पौरैः मंत्रिभिर् एव च ॥अभिषिक्तो न कामेन तन्मे क्षन्तुम् त्वम् अर्हसि |
"On seeing me returning with grief, the citizens and ministers alike crowned me, but that is not at my desire, therefore it is apt of you pardon me. [4-10-6b, 7a]
6b, 7a. viSaadaat iha maam dR^iSTvaa = with grief, [on my coming] here, me, on seeing; pouraiH mantribhiH eva ca = citizens, ministers, alike, also; abhishikhtaH = crowned me; na kaamena = not, [at my] desire; tat me kshantum tvam arhasi = therefore, me, to pardon, apt of you.
4.10.7
त्वम् एव राजा मानार्हः सदा च अहम् यथा पुरा ॥राजभावे नियोगः अयम् मम त्वत् विरहात् कृतः |
स अमात्य पौर नगरम् स्थितम् निहत कण्टकम् ॥
"As an estimable one you alone are the king, and I will be as I was, and establishing me in kingship is owing to your unavailability, but the capital with citizens and ministers is kept up without thorniness. [4-10-7b, 8]
7b, 8. maanaarhaH raajaa tvam eva = estimable, king, you, alone; aham ca puraa yathaa = I will be, as earlier, as I was; mama ayam raja bhaave niyogaH tvat virahaat kR^itaH = my, this, in kingship, establishment, with your, unavailability, it is done; sa amaatya paura nagaram = with, ministers, citizens, capital; nihata kantakam = eliminated, thorniness; sthitam = is there.
4.10.9
न्यास भूतम् इदम् राज्यम् तव निर्यातयामि अहम् |
मा च रोषम् कृथाः सौम्य मम शत्रु निषूदन॥
"Oh, gentle one, I am now returning this custodial kingdom to you, oh, enemy eliminator, you need not be hostile towards me.
nyaasa bhuutam = custodial, one[kingdom]; idam raajyam = this, kingdom; tava = to you; niryaatayaami = returning; aham = I am; shatru niSuudana = oh enemies, eliminator; saumya = oh, gentle one; mama = in my respect; roSam = anger / hostility; maa kR^ithaaH = do not, you make.
4.10.10
याचे त्वाम् शिरसा राजन् मया बद्धो अयम् अंजलिः |
बलात् अस्मिन् समागम्य मंत्रिभिः पुर वासिभिः ॥राजभावे नियुक्तो अहम् शून्य देश जिगीषया |
"I beg you with my bowed head and with my prayerful palm-fold, the ministers and the city dwellers have collectively and forcibly nominated me to the kingship, only to keep the kingless kingdom under control. [4-10-10, 11a]
10, 11a. raajan = oh king; shirasaa tvaam yaace = with head bowed, you, I beg; mayaa ayam anjaliH baddhaH = by me, this, [prayerful] palm-fold, is made; mantribhiH pura vaasibhiH = by the ministers, capital, dwellers; samaagamya = coming together; shuunya desha jigiishayaa = empty [kingless,] kingdom, to have control on; aham = I was; asmin = to this [kingship]; rajabhaave = in kingship; balaat = forcibly; niyuktaH = nominated.
4.10.11
स्निग्धम् एवम् ब्रुवाणम् माम् स विनिर्भर्त्स्य वानरः ॥धिक् त्वाम् इति च माम् उक्त्वा बहु तत् तत् उवाच ह |
"While I was speaking that politely he threatened me and indeed used many expletives starting from 'fie, fie, upon you.' and the like. [4-10-11b, 12a]
11b, 12a. saH vaanaraH = he, that monkey; evam snigdham bruvaaNam = this way, politely, while I was saying; maam nirbhartsya = me, on threatening; dhik = fie; tvaam = upon you; iti ca = thus, also; maam uktvaa = to me said; tat tat = that, that, [expletives]; bahu = many; uvaaca ha = he said, indeed.
4.10.12
प्रकृतीः च समानीय मंत्रिणः चैव सम्मतान् ॥माम् आह सुहृदाम् मध्ये वाक्यम् परम गर्हितम् |
"And summoning people and venerable ministers he hurled very abusive words at me among friends. [4-10-12b, 13a]
12b, 13a. prakR^itiiH ca = people, also; sammataan = venerable ones; mantriNaH caiva = ministers, also, thus; samaaniiya = on summoning; suhR^idaam madhye = friends, amongst; maam = to me; parama garhitam vaakyam = very, abusive, words; aaha = he said / hurled.
4.10.13
विदितम् वो मया रात्रौ मायावी स महाअसुरः ॥माम् समाह्वयत क्रुद्धो युद्ध कांक्षी तदा पुरा |
"You all are aware that earlier the gigantic and rancorous demon Maayaavi invited me desiring a duel in that night. [4-10-13b, 14a]
13b, 14a. puraa mahaaasuraH maayaavii = earlier, the gigantic, Maayaavi; kruddhaH = rancorous; yuddha kaankshii = duel, desiring one; tadaa raatrau = in that, night; maam = me; samaahvayata = invited; vaH = that; viditam = you are aware of.
4.10.14
तस्य तद् भाषितम् श्रुत्वा निःसृतः अहम् नृपाअलयात् ॥अनुयातः च माम् तूर्णम् अयम् भ्राता सुदारुणः |
"On hearing his call for a duel I went out of the royal palace, and this very hazardous brother of mine quickly followed me. [4-10-14b, 15a]
14b, 15a. tasya tat = his, that; bhaaSitam = saying [calling for duel]; shrutvaa = on hearing; niHsR^itaH = went out; aham = I am; nR^ipa aalayaat = from royal, palace su daaruNaH = very, hazardous one; ayam bhraataa = this, brother; anuyaataH ca = followed, also; tuurNam = quickly; maam = me.
4.10.15
स तु दृष्ट्वा एव माम् रात्रौ स द्वितीयम् महाबलः ॥प्राद्रवत् भय संत्रस्तो वीक्ष्य आवाम् समुपागतौ |
अभिद्रुतः तु वेगेन विवेश स महाबिलम् ॥
"And that formidable demon Maayaavi ran away as he was fraught with fear on seeing me with a second one at my side, and he speedily entered a great cavity of earth on seeing us two nearly reaching him. [4-10-15b, 16]
15b, 16. mahaabalaH = formidable one; saH = that demon; raatrau sa dvitiiyam maam dR^iSTvaa eva = in night, with, a second one, me, on seeing, just by; pra adravat = he ran away; samupaagatau aavaam viikshya = those that reached nearly, at us, on seeing; bhaya samtrastaH = fear, fraught by; vegena abhidrutaH = speedily, he ran; saH = he; mahaabilam = great, cavity; vivesha = entered.
4.10.17
तम् प्रविष्टम् विदित्वा तु सुघोरम् सुमहद् बिलम् |
अयम् उक्तो अथ मे भ्राता मया तु क्रूर दर्शनः ॥
"On knowing the demon's entry into that great precarious cavity, I said to this one, this cruel looking brother of mine.
tam = him; praviSTam = entered into; viditvaa tu = on knowing; su ghoram = great, precarious; sumahat bilam = great cavity; atha = then; kruura darshanaH = cruel to look; ayam me bhraataa = this, brother, of mine; mayaa uktaH by me, said.
4.10.18
अहत्वा न अस्ति मे शक्तिः प्रति गन्तुम् इतः पुरीम् |
बिल द्वारि प्रतीक्ष त्वम् यावत् एनम् निहन्मि अहम् ॥
"My power will not let me return from here to the capital without killing that demon, hence you wait at this cavity's entrance, till I kill that demon and come out of the cavity.
a hatvaa = without, killing; itaH = from here; puriim = to capital; prati gantum = return to go; me = to me; shaktiH = power; na asti = not, there; aham = I am; enam = him, the demon; yaavat = till; nihanmi = I kill; tvam = you; bila dvaari = at cavity's, entrance; pratiiksha = wait.
4.10.19
स्थितोऽयम् इति मत्वा अहम् प्रविष्टः तु दुरासदम् |
तम् मे मार्गयतः तत्र गतः संवत्सरः तदा ॥
"Believing that he stayed at the entrance of the cavity I entered that impenetrable cavity, and then in searching for that demon there one year elapsed.
sthitaH = stayed; ayam iti = he thus; matvaa aham = believing, I have; pravishtaH tu = entered, thus; duraasadam = impenetrable cave; tadaa = then; tatra = there; tam = him, that demon; maargamaanasya = while searching; me = for me; gataH = elapsed; samvatsaraH = one year.
4.10.20
स तु दृष्टो मया शत्रुः अनिर्वेदात् भयाअवहः |
निहतः च मया सद्यः सः सर्वैः सह बन्धुभिः ॥
"I have seen that terrified enemy of mine effortlessly, and I killed him immediately along with all of his relatives.
bhayaaavahaH = terrified one; saH shatruH = he that, enemy; mayaa = by me; a nirvedaat = without, worry - effortlessly; dR^iSTaH = is seen; saH sarvaiH bandhubhiH saha = he, all of his, relatives, along with; mayaa = by me; sadyaH nihataH = immediately, killed.
4.10.21
तस्य आस्यात् तु प्रवृत्तेन रुधिरौघेण तद् बिलम् |
पूर्णम् आसीत् दुराक्रामम् स्वनतः तस्य भूतले ॥
"That cavity has become impassable, since it is fully filled with the gushes of blood emanating from the mouth of that demon who fell yelling onto ground.
bhuutale = on ground; svanataH = [fallen] yelling; tasya aasyaat tu = from his, mouth, but; pravR^ittena, rudhira aughena = emanating, by blood, gushes of; tat bilam puurNam = that, cavity, is filled up; dur aakraamam aasiit = impossible, to tread, it has become.
4.10.22
सूदयित्वा तु तम् शत्रुम् विक्रान्तम् तम् अहम् सुखम् |
निष्क्रामम् न एव पश्यामि बिलस्य पिहितम् मुखम् ॥
"On my killing that invading enemy easily, I could not see any exit from that cavity as its mouth was closed.
aham = I; tam shatrum vikraantam = that, enemy, who was invading; sukham = easily; suudayitvaa = having killed; nishkraamam = exit; na eva = not, thus; pashyaami = saw; bilasya pihitam mukham = cavity's, closed, face.
4.10.23
विक्रोशमानस्य तु मे सुग्रीव इति पुनः पुनः |
यतः प्रतिवचो नास्ति ततः अहम् भृश दुःखितः ॥
"Wherefore I did not get a reply though I repeatedly shouted, 'Sugreeva, oh, Sugreeva.' thereby I was very saddened.
sugriiva iti = oh Sugreeva, thus; punaH punaH = again and again; vi kroshamaanasya = while I loudly shouted; me = to me; yataH = what for; prativacaH = reply; na asti = not, there; tataH = by that; aham = I am; bhr^isha duhkhitaH = very, saddened.
4.10.24
पाद प्रहारैः तु मया बहुभिः परिपातितम् |
ततः अहम् तेन निष्क्रम्य पथा पुरम् उपागतः ॥
"With my foot I pounded and smashed that lidded hilltop, and from there I exited that way and arrived here.
mayaa = by me; bahubhiH = with many; paada prahaaraiH = with foot, poundings; paripaatitam = [lidded hilltop] is smashed; tataH = then; aham = I have; tena pathaa = by that, way; nishkramya = exited; punaH upaagataH = again, arrived here.
4.10.25
तत्र अनेन अस्मि सम्रुद्धः राज्यम् मृगयत आत्मनः |
सुग्रीवेण नृशंसेन विस्मृत्य भ्रातृ सौहृदम् ॥
"As such this cruel fantasist of kingdom trammelled me in there forgetting the clannishness." So said Vali to all the courtiers.
aatmanaH = for himself; raajyam = kingdom; mR^igayata = fantasizing; nR^ishamsena anena = by cruel one, by this one; vismR^itya bhraatR^i sauhR^idam = forgetting, brotherly, good heartedness - clannishness; [aham = I was]; tatra = there; samruddhaH = trammelled; sugriiveNa = by Sugreeva; asmi = I was.
4.10.26
एवम् उक्त्वा तु माम् तत्र वस्त्रेण एकेन वानरः |
तदा निर्वासयामास वाली विगत साध्वसः ॥
"On saying thus that monkey ruthlessly banished me, then and there in the court itself, who am with a single clothing on my body.
vaanaraH = that monkey; vaalii = Vali; tatra = in there, in court; maam = to me; evam uktvaa = thus, saying; vigata saadhvasaH = gone [leaving off,] ruth; tadaa = then; vastreNa ekena = clothing, one only; nirvaasayaamaasa = started to render me homeless - banished me.
4.10.27
तेन अहम् अपविद्धः च हृत दारः च राघव |
तत् भयात् च महीम् सर्वान् क्रान्तवान् स वन अर्णवाम् ॥
"Thus he threw me away and even stole my wife, oh, Rama, and owing to his fear alone I roamed all over the earth with its forests and oceans.
Raaghava; tena aham = by him, I am; apaviddhaH ca = thrown away, also; hR^ita daaraH ca = stolen, wife, also; tat bhayaat ca = by his, fear, alone; sa vana arNavaa = withal, forests, oceans sarvaan = all over the; mahiim = earth; kraantaavaan = I have roamed.
4.10.28
ऋश्यमूकम् गिरि वरम् भार्या हरण दुःखितः |
प्रविष्टो अस्मि दुराधर्षम् वालिनः कारणान्तरे ॥
"I who am saddened by stealing my wife have entered this safest mountain Rishyamuka, which is impenetrable for Vali by another reason.
bhaaryaa haraNa duHkhitaH = wife, by stealing, I who am saddened; kaaraNa antare = by another reason; vaalinaH duraadharSham = by Vali, impenetrable one; giri varam = mountain, safest; Rishyamuukam = Mt. Rishyamuka; praviSTaH asmi = entered, I have;
4.10.29
एतत् ते सर्वम् आख्यातम् वैर अनुकथनम् महत् |
अनागसा मया प्राप्तम् व्यसनम् पश्य राघव ॥
"All this notable account of enmity is reported to you, oh, Raghava, and you may examine the dire straits befallen on me at no fault of mine.
Raaghava; etat mahat vaira anukathanam = all this, notable, enmity, account of; sarvam te aakhyaatam = all to you, is reported; pashya = you may see - examine; anaagasaa = without fault; mayaa praaptam = by me, attained; vyasanam = dire straits.
4.10.30
वालिनः च भयात् तस्य सर्वलोक भयापह |
कर्तुम् अर्हसि मे वीर प्रसादम् तस्य निग्रहात् ॥
"Oh, Rama, the fear-remover of all the worlds, it is apt of you to bestow me invulnerability from the fear of Vali, and oh, valiant one, as well as to rein him in." Sugreeva requested Rama thus.
sarva loka bhayaa apahaa = to all, worlds, fear, remover - oh, Rama; vaalinaH ca = of Vali, only; tasya bhayaat = from that, fear; me = to me; prasaadam = invulnerability; viira = oh, valiant one; tasya nigrahaat = him, rein [him] in; kartum arhasi = to bestow, apt of you.
4.10.31
एवम् उक्तः स तेजस्वी धर्मज्ञो धर्म संहितम् |
वचनम् वक्तुम् आरेभे सुग्रीवम् प्रहसन् इव ॥
When he is requested thus by Sugreeva, that virtuous and resplendent Rama started to tell Sugreeva, the words that abide by virtue, as though trivializing the task on hand.
evam uktaH = thus, one who is said - Rama; tejasvii = resplendent one; dharmaj~naH = virtuous one; saH = he, that Rama; prahasan iva = laughing off, as though; dharma samhitam vacanam = in virtue, abiding, sentence; sugriivam = to Sugreeva; vaktum = to speak; aarebhe = started.
4.10.32
अमोघाः सूर्य संकाशा निशिता मे शरा इमे |
तस्मिन् वालिनि दुर्वृत्ते पतिष्यन्ति रुष अन्विताः ॥
"Admirable and sun-like burners are these arrows of mine that are now mingled with my wrath, and they are bound fall on that evil minded Vali.
amoghaaH = admirable; suurya samkaashaa = sun-like; rusha anvitaaH = [my] wrath, mingled with; nishitaaH = sharp; mama = my; ete = these; sharaaH = arrows; durvR^itte = evil minded one; tasmin vaalini = on that, Vali; patiSyanti = will fall.
4.10.33
यावत् तम् न हि पश्येयम् तव भार्य अपहारिणम् |
तावत् स जीवेत् पापात्मा वाली चारित्र दूषकः ॥
"He that stealer of your wife, that evil-minded abuser of history lives as long as I descry.
tava = your; bhaarya apahaarinam = wife, stealer; tam = him; yaavat = till which time; na pashyeyam = not, I see; taavat = only till then; paapaatmaa caaritra duushakaH = evil minded, history, abuser; saH vaalii jiivet = he, that, Vali, will live.
4.10.34
आत्म अनुमानात् पश्यामि मग्नः त्वाम् शोक सागरे |
त्वाम् अहम् तारयिष्यामि बाढम् प्राप्स्यसि पुष्कलम् ॥
"By my experience I see how you are deluged in a sea of sadness, but I will make you to get over that sea, and you will definitely regain abundantly whatever you lost." Rama assured Sugreeva thus.
tvaam shoka saagare magnam = you; in sadness, sea of, deluged; aatma anumaanaat = by self, inference -by my own experience; pashyaami = I see; tvaam aham taarayishyaami = you, I will, make you to get across; baaDham = definitely; praapsyasi = you will regain; pushkalam = abundantly.
4.10.35
तस्य तत् वचनम् श्रुत्वा हर्ष पौरुष वर्धनम् |
सुग्रीवः परम प्रीतः सु महत् वाक्यम् अब्रवीत् ॥
Hearing that sentence of Rama, which is enhancing happiness and self-esteem, Sugreeva is very gladdened and further said this great sentence.
tasya harSa pauruSa vardhanam = happiness, self-esteem, enhancing; tat vacanam shrutvaa = his, that, sentence, having heard; Sugreeva; parama priitaH = verily, gladdened; su mahat vaakyam abraviit = very, great, sentence, [further] said.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे दशमः सर्गः
Sarga 11 (part 1 of 2)
4.11.1
रामस्य वचनम् श्रुत्वा हर्ष पौरुष वर्धनम् |
सुग्रीवः पूजयाम् चक्रे राघवम् प्रशशंस च ॥
Sugreeva started to adore and extol Raghava on hearing the words of Rama that are inculcating happiness and pride.
sugriivaH = Sugreeva raamasya = Rama's; harSa pauruSa vardhanam = happiness, pride, inculcating; vacanam shrutvaa = words, on hearing; raaghavam = at Raghava; puujayaam cakre = to adore, started; prashashamsa ca = started extolling, also.
4.11.2
असंशयम् प्रज्वलितैः तीक्ष्णैर् मर्म अतिगैः शरैः |
त्वम् दहेः कुपितो लोकान् युगान्त इव भास्करः ॥
"It is doubtless that you will burn down everything when you are angry, like the blazing sun at the end of era, with these arrows of yours that are highly blazing, incisive and invaders on stealthy places." Thus Sugreeva started extolling Rama.
pra jvalitaiH tiikSNaiH = highly, blazing, incisive; marma atigaiH sharaiH = stealthy places, invading, with arrows; kupitaH tvam = when angered, you; yuga ante bhaaskaraH iva = at era, end, sun, like; lokaan daheH = worlds, you burn; a samshayam = no, doubt.
4.11.3
वालिनः पौरुषम् यत् तद् यत् च वीर्यम् धृतिः च या |
तन् मम एक मनाः श्रुत्वा विधत्स्व यद् अनन्तरम् ॥
"That which is impetuousness of Vali, that which is his bravery and courageousness are there, they may be listened from me single-mindedly, and later you impose that which need be imposed.
vaalinaH = Vali's; yat pauruSam = which, impetuousness is there; tat = that; and; yat viiryam = which, is his bravery; tat ca = that, also; yaa dhR^itiH ca = which, courageousness is there, that also; mama = from me; eka manaaH = in single, mindedness; shrutvaa = on hearing; yat anantaram = which, later to be done; vidhatsva = that you impose.
4.11.4
समुद्रात् पश्चिमात् पूर्वम् दक्षिणाद् अपि च उत्तरम् |
क्रामति अनुदिते सूर्ये वाली व्यपगत क्लमः ॥
"Before the dawn of sun Vali unweariedly strides from western ocean to eastern, and even from southern to northern for offering water oblations to the rising sun.
vaalii vyapagata klamaH = Vaali, removed, weariness [unwearied]; suurye an udite = sun, not, risen - before dawn; pashcimaat samudraat puurvam = from western, ocean, to eastern; dakSiNaat api ca uttaram = from south, even, also, to north; kraamati = he strides.
Here Vali is said to be following the Vedic custom of sandhyopaasana. Before the wee hours of sunrise is brahma muhuurta, at which time water oblations to Ushas are to be offered. Vali does not sit on riverside nor on any bund of lake to perform these daily chores, but swings to eastern ocean for his daily bath, and from there to southern sea, to make aachamana, sipping water for self-purification, and then to western oceans to give arghya, water oblation, and from there to other ocean for japa and suuryopasthaana, meditation and welcome to daily sun. This same expression Tara, wife of Vali tells Ravana, in uttara kaanDa of Ramayana, when Ravana becomes impatient to meet Vali immediately.
caturbhyo api samudrebhyaH sandhyaam anvaasya ravaNa | imam muhuurtam aayaati vaalii tiShTa muhuurtakam || "Please wait Ravana, Vali comes after offering oblations in four oceans... " So says Tara to Ravana.
4.11.5
अग्राणि आरुह्य शैलानाम् शिखराणि महान्ति अपि |
ऊर्ध्वम् उत्पात्य तरसा प्रति गृह्णाति वीर्यवान् ॥
"Ascending the heights of mountains and even rending their greatest peaks, that mighty one volleys them upwards and in turn catches them, as though they are play balls.
viiryavaan = that mighty one; shailaanaam agraaNi aaruhya = mountains, heights, on ascending; mahaanti shikharaaNi tarasaa api = greatest, peaks, by might, even them; uurdhvam utpaatya = upwards, he volleys; prati gR^ihNaati = again, catches.
4.11.6
बहवः सारवन्तः च वनेषु विविधा द्रुमाः |
वालिना तरसा भग्ना बलम् प्रथयता आत्मनः ॥
"As a show his strength Vali used to personally fell many sturdy trees of diverse origin by his might.
aatmanaH balam prathayataa = his own, might, to exhibit; vaalinaa = by Vali; vaneSu = in forest; saaravantaH vividhaa bahavaH drumaaH = fertile [sturdy,] various, many, trees; tarasaa bhagnaa = by his might, felled.
4.11.7
महिषो दुन्दुभिर् नाम कैलास शिखर प्रभः |
बलम् नाग सहस्रस्य धारयामास वीर्यवान् ॥
"One named Dundubhi was there in the form of a buffalo, whose size shone forth like Mt. Kailash and who bears the strength of a thousand elephants." Thus Sugreeva started telling Dundubhi's episode to Rama.
kailaasa shikhara prabhaH = Mt. Kailash, peak like, in gloss [in size]; viiryavaan mahiSaH = mighty one, buffalo; dundubhiH naama = Dundubhi, named; naaga sahasrasya balam = elephants, a thousand, might of; dhaarayaamaasa = he was bearing.
4.11.8
स वीर्य उत्सेक दुष्टात्मा वर दानेन च मोहितः |
जगाम स महाकायः समुद्रम् सरिताम् पतिम् ॥
"He that evil-minded and colossal bodied Dundubhi was bemused by the vanity of his own vigour, and by the boon bestowed oo him, and once he went to the lord of rivers, namely the Ocean.
saH = he was; viirya utseka vara daanena ca = by vigour's, vanity, by boon, bestowal, also; mohitaH duSTa atmaa = bemused, evil, minded one; mahaa kaayaH saH = colossal, bodied one, he that Dundubhi; saritaam patim samudram jagaama = to rivers', lord - ocean, he went to.
4.11.9
ऊर्मिमंतम् अतिक्रम्य सागरम् रत्न संचयम् |
मम युद्धम् प्रयच्छ इति तम् उवाच महार्णवम् ॥
"Deriding the garner of weaves and gems he said to that vastly ocean "give me a fight"
uurmi mantam = wave, container; ratna sancayam = gems, garner of; saagaram = ocean; ati kramya = over, walk [walkover, on deriding]; mama yuddham pra yacCha = to me, fight, verily, give; iti tam mahaa arNavam uvaaca = thus, to him, to vastly, ocean, he spoke.
4.11.10
ततः समुद्रो धर्मात्मा समुत्थाय महाबलः |
अब्रवीद् वचनम् राजन् असुरम् काल चोदितम् ॥
"Then, oh, Rama, that virtue-minded and very powerful ocean rose up from his tabular position to heights, and spoke these words to that demon Dundubhi who is driven to doom by his own time.
raajan = oh, king [Rama]; tataH = then; dharmaatmaa mahaabalaH samudraH = virtue-minded one, highly powerful one, ocean; sam utthaaya = on rising-up; kaala coditam asuram = one by time, driven, to that demon; abraviit vacanam = said, words.
4.11.11
समर्थो न अस्मि ते दातुम् युद्धम् युद्ध विशारद |
श्रूयताम् त्वम् अभिधास्यामि यत् ते युद्धम् प्रदास्यति ॥
"I am not capable to give you a fight, oh, war-expert, but I will name him who can give you a fight, listen." So said ocean to the demon.
yuddha vishaarada = oh, war, expert; te daatum yuddham = to you, to give, a fight; samarthaH na asmi = capable, not, I am; yat te yuddham pra daasyati = he who, to you, fight, accords; abhi dhaasyaami = I name him; shruuyataam = let it be listened.
4.11.12
शैल राजो महारण्ये तपस्वि शरणम् परम् |
शंकर श्वशुरो नाम्ना हिमवान् इति विश्रुतः ॥महा प्रस्रवण उपेतो बहु कन्दर निर्झरः |
स समर्थः तव प्रीतिम् अतुलाम् कर्तुम् अर्हति ॥
"A sublime shelter for sages and the father-in-law of Shankara is there in great forests, well-know by the name Himavan, the king of mountains, and he embodies great cascades, cataracts, and caves, and he alone is capable to accord a matchless happiness to you in the form of a fight." So said ocean to Dundubhi.
12, 13. param tapasvi sharaNam = sublime one, sages', shelter of; shankara shvashuraH = Shankara's, father-in-law; himavaan iti = Himavan, thus as; naamnaa vi shrutaH = by name, well, known one; mahaa pra sravaNa upetaH = with great, cateracts, embodying; bahu kandara nir jharaH = with many, caves, out, pours - cascades; shaila rajaH = mountains', king of; mahaa araNye = in great, forests he is; saH samarthaH = he is, capable; tava a tulaam priitim kartum arhati = your, not, matchable, happiness, to accord, he is capable.
4.11.14
तम् भीतम् इति विज्ञाय समुद्रम् असुरोत्तमः |
हिमवद् वनम् आगम्य शरः चापाद् इव च्युतः ॥ततः तस्य गिरेः श्वेता गजेन्द्र प्रतिमाः शिलाः |
चिक्षेप बहुधा भूमौ दुन्दुभिर् विननाद च ॥
"Fathoming that ocean to be scared of him that noted demon Dundubhi arrived at the forests of Himavan like an arrow darted from bow, and that Dundubhi started to blare discordantly and toss the rock-faces of that mountain that are like white elephants in their figuration, severally.
14, 15. asura uttamaH dundubhiH = demon, noted one, Dundubhi; tam samudram bhiitam iti vij~naaya = him, that ocean, is scared, thus, knowing [fathoming]; caapaat cyutaH sharaH iva = from bow, darted, from arrow, as with; himavat vanam aagamya = Himavan's, forest, arrived at; tataH tasya gireH = then, its, mountain's; shvetaa gajendra pratimaaH shilaaH = white, elephant in figuration, rock-faces; bahudhaa bhuumau = in many ways, onto ground; cikSepa = tossed; vi na naada ca = verily, blared [discordantly,] also.
4.11.16
ततः श्वेत अम्बुद आकारः सौम्यः प्रीति कर आकृतिः |
हिमवान् अब्रवीद् वाक्यम् स्व एव शिखरे स्थितः ॥
"Then he who is like a silver cloud in his figuration, a gentle and delightful one in his appearance, that Himavan spoke these words to the demon staying on his own cliff.
tataH shveta ambuda aakaaraH = then, white, cloud, in figuration; saumyaH = gentle one; priitikara aakR^itiH = delightful, in apperance; himavaan = Himavan; sva eva shikhare sthitaH = on his own, cliff, staying; abraviit vaakyam = spoke, words.
4.11.17
क्लेष्टुम् अर्हसि माम् न त्वम् दुन्दुभे धर्म वत्सल |
रण कर्मसु अकुशलः तपस्वि शरणो हि अहम् ॥
"It is inapt of you to annoy me, oh, virtuous Dundubhi, I am just a shelterer of sages, and an unskilled one in fights." So said Himavan to Dundubhi.
dharma vatsala dundubhe = virtue, adherer, oh, Dundubhi; tvam maam kleSTum na arhasi = you, me, to annoy, not, apt of you; tapasvi sharaNaH hi = sages', shelter, just [I am]; aham = I am; raNa karmasu a kushalaH = in war, actions - in fighting, not, skilled one.
4.11.18
तस्य तद् वचनम् श्रुत्वा गिरि राजस्य धीमतः |
उवाच दुन्दुभिर् वाक्यम् क्रोधात् संरक्त लोचनः ॥
"On hearing the words of that modest king of mountains Dundubhi's uyes are bloodshot and he said this sentence.
dundubhiH = Dundubhi; dhiimataH tasya giri raajasya = modest one, of that, mountain, king's; tat vacanam shrutvaa = his, that, sentence, on hearing; krodhaat sam rakta locanaH = in anger, with, bloodshot, eyes; uvaaca vaakyam = said, sentence.
4.11.19
यदि युद्धे असमर्थः त्वम् मद् भयाद् वा निरुद्यमः |
तम् आचक्ष्व प्रदद्यात् मे यो हि युद्धम् युयुत्सतः ॥
"Whether you are incapable to fight with me, or not venturing me as you are scared of me is not my concern, but tell me who can really give me a very combative fight,.
tvam yuddhe a samarthaH yadi = you, to fight, not, capable, whether; vaa = or else; mat bhayaat nir udyamaH = me, fearing, not, venturing; yaH yuyutsataH = who is he, combatively; me yuddham pra dadyaat = to me, a fight, who can accord; tam aacakSva = about him, you clarify.
4.11.20
हिमवान् अब्रवीद् वाक्यम् श्रुत्वा वाक्य विशारदः |
अनुक्त पूर्वम् धर्मात्मा क्रोधात् तम् असुरोत्तमम् ॥
On hearing Dundubhi's arrogant words that honest Himavan being an expert in sentence-making, had to say angry words to that fierce demon that were never uttered by him earlier.
vaakya vishaaradaH = sentence, expert [Himavan]; dharmaatmaa = honest one; himavaan shrutvaa = Himavan, on hearing [Dundubhi's words]; tam asura uttamam = to that, demon, fierce one; krodhaat = in anger; vaakyam an uktaH puurvam = words, never, said, earlier; abraviit = said.
4.11.21
वाली नाम महा प्राज्ञः शक्र पुत्र प्रतापवान् |
अध्यास्ते वानरः श्रीमान् किष्किन्धाम् अतुल प्रभाम् ॥
"Oh, war-expert Dundubhi, Indra's son is there, a brave and glorious one by name Vali, and he is now presiding over the matchlessly pompous city Kishkindha.
mahaa praaj~naH = oh, well, versed demon [in warfare]; shakra putra = Indra's, son; shriimaan = glorious one; prataapavaan = very brave one; vaalii naama vaanaraH Vali, named, monkey; atula prabhaam kiSkindhaam adhyaaste = matchless city, in pomp, Kishkindha, he presides over.
4.11.22
स समर्थो महा प्राज्ञः तव युद्ध विशारदः |
द्वन्द्व युद्धम् स दातुम् ते नमुचिः इव वासवः ॥
"He is a highly intelligent one and a war-expert too, and he is the capable one to give you a duel, like Indra to Namuchi.
saH = he is; mahaa praaj~naH = highly intelligent one; yuddha vishaaradaH = in war, expert one; saH = he; vaasavaH namuciH iva = Indra to Namuchi, like; tava = to you; dvandva yuddham = duel, fight; te datum = to you, to give; saH = he is; samarthaH = capable one.
Indra, father of Vali, gave such a duel to one demon called Namuchi in early times and killed him. This Namuchi is the son of one Viprachit, who is the progeny of Kashyapa, and his demon-brothers are Raahu, Ketu, Vaataapi, Ilvala Naraka, Puloma and others.
4.11.23
तम् शीघ्रम् अभिगच्छ त्वम् यदि युद्धम् इह इच्छसि |
स हि दुर्मर्षणो नित्यम् शूरः समर कर्मणि ॥
"Approach him promptly if you desire a fight now, and he is an intrepid one who will always be in the manoeuvres of war, and indeed none can assail him." Thus said Himavan to that demon Dundubhi.
iha yuddham icChasi yadi = now, fight, you desire, if; tvam = you; tam shiighram abhigacCha = him, promptly, you approach; shuuraH = intrepid one; saH = he is; nityam = always; samara karmaNi = in war, manoeuvres; dur marSaNaH hi = not, assailable one, indeed.
4.11.24
श्रुत्वा हिमवतो वाक्यम् कोप आविष्टः स दुन्दुभिः |
जगाम ताम् पुरीम् तस्य किष्किन्धाम् वालिनः तदा ॥
"Then on hearing Himavan's words he that Dundubhi is convulsed in anger and proceeded to Vali's city Kishkindha..
tadaa = then; saH dundubhiH = he, that Dundubhi; himavataH vaakyam shrutvaa = Himavan's, words, having hearing; kopa aaviSTaH = anger, convulsed in; tasya vaalinaH taam puriim kiSkindhaam jagaama = his, Vali's, to that, city, Kishkindha, proceeded.
4.11.25
धारयन् माहिषम् रूपम् तीक्ष्ण शृङ्गो भयावहः |
प्रावृषि इव महा मेघः तोय पूर्णो नभस्तले ॥ततः तु द्वारम् आगम्य किष्किन्धाया महाबलः |
ननर्द कम्पयन् भूमिम् दुन्दुभिर् दुन्दुभिर् यथा ॥
"That great mighty demon Dundubhi wearing the look of a buffalo with sharp horns was awe-inspiring, and like the arrival of a massive dark cloud in rainy season full with water on the edge of firmament, he arrived at the gateway of Kishkindha and bellowed clamorously like a war-drum as though to quake the earth.
mahaabalaH = great mighty one; dundubhiH = Dundubhi; maahiSam ruupam dhaarayan = buffalo's, form, bearing; tiikSNa shR^i~NgaH = one with sharp, horns; bhayaavahaH = awe-inspiring; praa vR^iSi = in rainy-season; nabhaH tale = on the edge of firmament; toya puurNaH mahaa meghaH iva = water, filled, massive, cloud, as with; kiSkindhaayaa dvaaram aagamya = Kishkindha's, at gateway, on arriving; kampayan bhuumim = quaking, earth; dundubhiH yathaa = war-drum, like; na narda = clamorously, na narda = bellowed.
4.11.27
समीपजान् द्रुमान् भंजन् वसुधाम् दारयन् खुरैः |
विषाणेन उल्लिखन् दर्पात् तद् द्वारम् द्विरदो यथा ॥
"He bellowed uprooting trees that are rooted nearby, scooping the earth with hooves, and insolently goring the gateway with horns like a goring elephant.
samiipa jaan drumaan bhanjan = nearby, rooted, trees, uprooting; vasudhaam khuraiH daarayan = earth, with hooves, scooping; darpaat = insolently; viSaaNena = with horns; tat dvaaram = that, gateway; dviradaH yathaa = elephant, as with; ullikhan = by goring; [na narda = bellowed.]
4.11.28
अन्तःपुर गतो वाली श्रुत्वा शब्दम् अमर्षणः |
निष्पपात सह स्त्रीभिः ताराभिः इव चंद्रमाः ॥
"Vali who by then went into his palace chambers became intolerant to hear that noise and fell out from there along with ladies, like the moon with stars.
antaHpura gataH vaalii = palace chambers, went into, Vali; shrutvaa shabdam = on hearing, noise; a marSaNaH not, tolerant; taaraabhiH iva candramaaH = with stars, like, moon; striibhiH saha = ladies, along with; niS papaata = out, fall [from chambers.]
4.11.29
मितम् व्यक्त अक्षर पदम् तम् उवाच स दुन्दुभिम् |
हरीणाम् ईश्वरो वाली सर्वेषाम् वन चारिणाम् ॥
"Vali being the lord of monkeys, and of all the other forest-dwellers as well, spoke a clearly worded brief sentence to Dundubhi.
vana caariNaam = forest, dwellers; sarveSaam = to all of them; hariiNaam iishvaraH = monkey's, lord; saH vaalii = he, that Vali; tam dundubhim = to him, that Dundubhi; vyakta akSara padam = clearly, lettered ,words; mitam vaakyam = brief, sentence; uvaaca = said.
4.11.30
किम् अर्थम् नगर द्वारम् इदम् रुद् ध्वा विनर्दसे |
दुन्दुभे विदितो मेऽसि रक्ष प्राणान् महाबल ॥
"Oh, Dundubhi, impeding the gateway of this city what for you are bellowing, I know you, oh, might one, save your lives." Vali cautioned that demon that way.
dundubhe = oh, Dundubhi; idam nagara dvaaram = this one, city's, gateway; ruddhvaa = having impeded; kim artham vi nardase = what, for, you are bellowing; me viditaH asi = to me, known, you are; mahaabala = oh, great mighty one; rakSa praaNaan = save, lives [of yours.]
4.11.31
तस्य तद् वचनम् श्रुत्वा वानरेन्द्रस्य धीमतः |
उवाच दुन्दुभिर् वाक्यम् क्रोधात् संरक्त लोचनः ॥
"On hearing that sentence of Vali, the tactful lord of monkeys, Dundubhi said this sentence with his eyes bloodshot in anger." Thus Sugreeva continued his narration to Rama.
dhiimataH = of that tactful one [Vali]; tasya vaanara indrasya = his, that monkey's, lord's; tat vacanam shrutvaa = that, sentence, on hearing; dundubhiH krodhaat samrakta locanaH = Dundubhi became, in anger, bloodshot, eyes; uvaaca vaakyam = said, sentence.
4.11.32
न त्वम् स्त्री सन्निधौ वीर वचनम् वक्तुम् अर्हसि |
मम युद्धम् प्रयच्छ अद्य ततो ज्ञास्यामि ते बलम् ॥
"It is inapt of you to speak words in the vicinity of ladies, oh, valiant Vali, give me a duel now and then I can appreciate your might."
viira = oh, valiant one [oh, Vali]; tvam strii sannidhau = ladies, in vicinity of; vacanam vaktum na arhasi = words, to speak, not, apt of you; adya mama yuddham prayacCha = now, to me, fight, you give; tataH te balam j~naasyaami = then, your, might, I will know, I appreciate.
4.11.33
अथवा धारयिष्यामि क्रोधम् अद्य निशाम् इमाम् |
गृह्यताम् उदयः स्वैरम् काम भोगेषु वानर ॥
"Otherwise I bear up my rage for this night, oh, monkey, you may unrestrainedly delight yourself till morning in your voluptuous gratifications, for you are now surrounded by your ladies."
vaanara = oh, monkey; athavaa = otherwise; adya imaam nishaam = now, for this, night; dhaarayiSyaami krodham = I bear up, rage; udayaH = untill morning; svairam kaama bhogeSu = unrestrainedly, in voluptuous, gratifications; gR^ihyataam = be taken up - delight yourself.
4.11.34
दीयताम् संप्रदानम् च परिष्वज्य च वानरान् |
सर्व शखा मृगेन्द्रत्वम् संसादय सुहृज्जनम् ॥
"Also embrace all the monkeys and bequeath endowments to them, and you may bid adieu to all the good-hearted people of yours for you are the king of all the tree-branch animals, as you may not see them later.
vaanaraan pariSvajya = monkeys, on embracing; sampradaanam diiyataam = endowments, be bequeathed; sarva shakhaa mR^iga indratvam = all, tree-branch, animal's, you being the king; su hR^it janam = your good, hearted, people; samsaadaya = bidding adieu.
4.11.35
सु दृष्टाम् कुरु किष्किन्धाम् कुरुष्व आत्म समम् पुरे |
क्रीडयस्व च समम् स्त्रीभिः अहम् ते दर्प शासनः ॥
"Let Kishkindha city be seen clearly by you as last sight, and keep someone equalling you as in charge of city, and also rejoice with the females till sunrise as there is no tomorrow to you.
kiSkindhaam su dR^iSTaam kuru = Kishkindha, clearly, seen city, you make - see all Kishkindha as last-sight to your satisfaction; pure aatma samam kuruSva = in city, your equalling one, be made - keep someone similar to you as in charge of city; striibhiH samam kriiDayasva = females, along with, you rejoice; aham te darpa shaasanaH = I am, your, egotism, destroyer.
4.11.36
यो हि मत्तम् प्रमत्तम् वा भग्नम् वा रहितम् कृशम् |
हन्यात् स भ्रूणहा लोके त्वद् विधम् मद मोहितम् ॥
"He who kills a drunken one, unvigilant one, defeated one, or one without weapons, or an atrophied one, he get the sin of foeticide in the world, and your present state is suchlike." Dundubhi incited Vali in this way.
yaH = he who is; mattam = drunken one; pra mattam vaa = unvigilant one, or; bhagnam vaa = shattered - defeated one, or; rahitam = one without [weapons]; kR^isham = atrophied one; mada mohitam = by lust, lured one; hanyaat = if kills; saH = he; loke = in world; bhruuNa haa = foeticide [sin of]; tvat vidham = your, way - your present state is on par with those that are not to be killed.
4.11.37
स प्रहस्य अब्रवीत् मन्दम् क्रोधात् तम् असुरेश्वरम् |
विसृज्य ताः स्त्रियः सर्वाः तारा प्रभृतिकाः तदा ॥
"Then Vali laughed that demon off, discharged all the females namely Tara and others, and then he spoke to that stupid lord of demons in anger.
tadaa saH pra hasya = then, he, laughing off; taaraa prabhR^itikaaH taaH sarvaaH striyaH vi sR^ijya = Tara, and others, them, all, women, on discharging; mandam = to stupid one [Dundubhi]; tam asura iishvaram = to him, demon, lord; krodhaat = in anger; abraviit = spoke.
4.11.38
मत्तो अयम् इति मा मंस्था यदि अभीतो असि संयुगे |
मदो अयम् संप्रहारे अस्मिन् वीर पानम् समर्थ्यताम् ॥
"Don't surmise that I am drunk, and should you be unafraid of a fight, regard this drunkenness of mine as the toast of a gallant fighter in this deadly fight." Vali said so to Dundubhi.
ayam mattaH iti = he is, drunk, thus; maa maMsthaa = do not, surmise; samyuge a bhiitaH asi yadi = in fight, not, afraid, you are, if; ayam madaH = this, drunkenness; asmin sam prahaare = in this, deadly fight; viira paanam samarthyataam = as gallant's, toast, be regarded.
4.11.39
तम् एवम् उक्त्वा संक्रुद्धो मालाम् उत्क्षिप्य कांचनीम् |
पित्रा दत्ताम् महेन्द्रेण युद्धाय व्यवतिष्ठत ॥
"Saying that way to that Dundubhi that highly enraged Vali heaved up the golden chest-pendant around his neck on to his chest, which was given by his father Mahendra, and stood firm for fight.
tam evam uktvaa = to him, that way, saying; sam kruddhaH = becoming highly, enraged; pitraa mahendreNa dattaam = by father, by Mahendra given; maalaam utkSipya kaancaniim = necklace [chest-pendant,] on heaving up, a golden one; yuddhaaya vyavatiSThata = for fight, stood firm.
4.11.40
विषाणयो गृहीत्वा तम् दुन्दुभिम् गिरि संनिभम् |
आविध्यत तथा वाली विनदन् कपि कुंजरः ॥
"Then that elephantine monkey Vali took that mountain-similar Dundubhi by horns, and booming highly he whirled and bumped him onto ground.
tathaa = then; kapi kunjaraH = monkey, the elephant; vaalii = Vali; giri sannibham = mountain, similar; tam dundubhim = him, that Dundubhi; viSaaNayaH gR^ihiitvaa = by horns, taking; vi nadan = highly, booming; aavidhyata = [whirled and] bumped on ground.
4.11.41
वाली व्यापादयाम् चक्रे ननर्द च महास्वनम् |
श्रोत्राभ्याम् अथ रक्तम् तु तस्य सुस्राव पात्यतः ॥
"Vali while blaring highly with great sound repeatedly whirled him and thrown onto ground, and while Dundubhi was hurled and thrown to ground, blood gushed out of his two ears.
vaalii vyaapaadayaan [vi aa pat yaan] cakre = Vali, to whirl and throw on ground, he did; na narda ca mahaa svanam = verily, blaring, with great, sound; atha paatyataH = then, while falling; tasya shrotraabhyaam raktam su sraava = of his [Dundubhi's,] from two ears [of Dundubhi,] blood, gushed out.
4.11.42
तयोः तु क्रोध संरम्भात् परस्पर जयैषिणोः |
युद्धम् समभवत् घोरम् दुन्दुभेर् वालिनः तथा ॥
"There occurred a gruesome fight among those two, Dundubhi and Vali, who by their fury are impetuous and who aspired victory over the other.
krodha samrambhaat = fury's, impetuosity; paraspara jaya iiSiNaH = each other, victory, aspiring; tayoH = among two; dundubheH vaalinaH tathaa = of Dundubhi, Vali, like that; ghoram yuddham sam abhavat = gruesome fight, occurred.
4.11.43
अयुध्यत तदा वाली शक्र तुल्य पराक्रमः |
मुष्टिभिर् जानुभिः पद्भिः शिलाभिः पादपैः तथा ॥
"Then Vali who is similar to Indra in his fortitude fought with him with his fists, knees and feet, and like that with boulders and trees.
tadaa = then; shakra tulya paraakramaH = Indra, similar, in fortitude; vaalii = Vali; muSTibhiH jaanubhiH padbhiH = with fists, knees, feet; tathaa = like that; shilaabhiH paadapaiH with boulders, trees; a yudhyata = fought.
4.11.44
परस्परम् घ्नतोः तत्र वानर असुरयोः तदा |
आसीत् हीनो असुरो युद्धे शक्र सूनुः व्यवर्धत ॥
"While each is assaulting the other in that fight between that monkey and demon, that demon is impaired and Indra's son Vali toughened.
tadaa tatra = then, there; vaanara asurayoH = of monkey, demon; parasparam ghnatoH = each other, assaulting; yuddhe asuraH hiinaH aasiit = in fight, demon, impaired, he became; shakra suunuH vyavardhata = Indra's, son, toughened.
Vali is wearing the golden chest-pendent given by his father Indra, wearing which depletes half of the opponent's strength. Hence, the strength of Dundubhi is depleted now. Vali does not wear the same chest pendent when fighting with Sugreeva when killed by Rama. For this it is said, Vali wanted to punish Sugreeva that which is befitting to an errant younger brother, but Vali never considered Sugreeva as a real threat or an enemy to the core.
4.11.45
तम् तु दुन्दुभिम् उद्यम्य धरण्याम् अभ्यपातयत् |
युद्धे प्राणहरे तस्मिन् निष्पिष्टो दुन्दुभिः तदा ॥
"In that life-taking fight when Dundubhi is lifted up and flung to ground, he is completely pounded out.
tam dundubhim = him, Dundubhi is; udyamya dharaNyaam abhyapaatayat [abhi aa paatayat] = on lifting, on to ground, flung him; tadaa praaNa hare tasmin yuddhe = then, life, taking, in that, fight; dundubhiH = Dundubhi is; niS piSTaH = completely pounded out.
4.11.46
स्रोत्रेभ्यो बहु रक्तम् तु तस्य सुस्राव पात्यतः |
पपात च महाबाहुः क्षितौ पंचत्वम् आगतः ॥
"While he is felled down much blood is flown out from the vent-holes of his body, nine of them, ears, nose, eyes etc., and on his falling that mighty one Dundubhi attained the fifth-state.
paatyataH tasya srotrebhyaH = while he is felled, from his vent-holes -ears, nose etc; bahu raktam su sraava = much, blood, much flown; mahaabaahuH pancatvam aagataH kSitau pa paata = great-shouldered one [mighty one,] fifth-stated, has come [attained.] and fell, on ground.
The 'fifth state' of a living being is death, where the other four states are [1 jaagR^it avastha, waking state, [2 swapna avastha, dreaming state, [3 suSupta avastha, deep sleep, [4 turriya avastha, fourth state, that which is above the three preceding states. Then the fifth state is death.
4.11.47
तम् तोलयित्वा बाहुभ्याम् गत सत्त्वम् अचेतनम् |
चिक्षेप वेगवान् वाली वेगेन एकेन योजनम् ॥
"Then the hastiest Vali swayed that dead and inanimate demon with both of his hands and hurled him a yojana distance in a single flick.
vegavaan vaalii = hastiest one, Vali; gata sattvam = he who lost, stamina; a cetanam = inanimate one; tam baahubhyaam tolayitvaa = him, with both arms, by swaying; ekena vegena yojanam cikSepa = in a single, flick, to a yojana length, hurled.
4.11.48
तस्य वेग प्रविद्धस्य वक्त्रात् क्षतज बिन्दवः |
प्रपेतुः मारुत उत्क्षिप्ता मतंगस्य आश्रमम् प्रति ॥
"And while he is thrown that hastily blood drops oozed from his mouth, and flung by air they fell in the hermitage of sage Matanga.
vega pra viddhasya = hastily, well, thrown one; tasya = his [Dundubhi's]; vaktraat kSataja bindavaH = from mouth, fallen, drops [of blood]; maaruta utkSiptaa = by air, uplifted; matangasya aashramam prati = Sage Matanga's, hermitage, towards pra petuH = fallen.
4.11.49
तान् दृष्ट्वा पतिताम् तत्र मुनिः शोणित विप्रुषः |
क्रुद्धः तस्य महाभाग चिन्तयामास कोन्वम् ॥
"On seeing the blood drops fallen there, oh Rama, that sage is enraged and thought, 'who is he indeed, who dropped the blood...' Thus Sugreeva narrated to Rama.
mahaabhaaga = oh, great opportune one [Rama]; muniH = the sage; tatra patitaam = there fallen; taan = them; shoNita vipruSaH = blood, drops; dR^iSTvaa = on seeing; tasya = of him - on the one who dropped blood; kruddhaH = enraged; ayam kaH nu = he, who is, indeed [thus as]; cintayaamaasa = thought of.
4.11.50
येन अहम् सहसा स्पृष्टः शोणितेन दुरात्मना |
कोऽयम् दुरात्मा दुर् बुद्धिः अकृतात्मा च बालिशः ॥
" 'By which evil-spirited one I am abruptly touched with blood? Who is that evil-minded one? Who is that malevolent, disobedient and a reckless one?' Thus the sage Matanga pondered.
yena = by which; dur aatmanaa = evil-minded one; aham sahasaa spR^iSTaH shoNitena = I am, abruptly, touched, by blood; dur aatmaa = evil-minded; dur buddhiH = evil-minded one [malevolent one]; a kR^ita atmaa = disobedient one; kaH ayam baalishaH = who is, this, child-like [reckless one.]
4.11.51
इति उक्त्वा स विनिष्क्रम्य ददृशे मुनिसत्तम |
महिषम् पर्वत आकारम् गत असुम् पतितम् भुवि ॥
"Thinking thus and coming out of hermitage that celebrated sage has seen the mountainous buffalo fallen on ground lifelessly.
saH muni sattama = he, that sage, celebrated one; iti uktvaa vi niSkramya = thus, said [thinking,] verily, exiting [from hermitage, coming out]; gata asum = gone, lives [lifeless]; bhuvi patitam = on ground, fallen; parvata aakaaram mahiSam dadR^ishe = mountain, in shape, buffalo, he has seen,
4.11.52
स तु विज्ञाय तपसा वानरेण कृतम् हि तत् |
उत्ससर्ज महा शापम् क्षेप्तारम् वानरम् प्रति ॥
"On knowing by his ascetic power that this deed is done by the monkey, he released a great curse on him who tossed the cadaver of buffalo.
saH tat = he, that [deed]; vaanareNa kR^itam = by monkey, done; tapasaa vij~naaya = by ascetic power, on knowing; kSeptaaram vaanaram prati = who tossed, that monkey, towards him; mahaa shaapam = great, curse; utsasarja = released.
4.11.53
इह तेन अप्रवेष्टव्यम् प्रविष्टस्य वधो भवेत् |
वनम् मत् संश्रयम् येन दूषितम् रुधिर स्रवैः ॥
"Untreadable is this sheltering wood of mine to him who has stained it with squirts of blood, and if he enters this place peradventure, fatality occurs on him.
mat samshrayam vanam = my, sheltering, woods; yena = by whom; rudhira sravaiH duuSitam = by blood, squirts of, is stained; tena = by him; iha = in here; a praveSTavyam = not, enterable; praviSTasya vadhaH bhavet = if enters, fatality, occurs.
4.11.54
क्षिपता पादपाः च इमे संभग्नाः च असुरीम् तनुम् |
समन्तात् आश्रमम् पूर्णम् योजनम् मामकम् यदि ॥आगमिष्यति दुर्बुद्धिः व्यक्तम् स न भविष्यति |
"By his hurling the demon's body these trees are also completely destroyed, hence he ought not set his foot in a distance of one full yojana around this hermitage, and if that evil-minded one places his foot then he evidently does not exist. [4-11-54, 55a]
54, 55a. asuriim tanum kshipataa = demon's, body, by him who hurled; ime paadapaaH ca sam bhagnaaH = these trees, also, completely destroyed; samantaat puurNam yojanam = around, full, one yojana; maamakam aashramam aagamiSyati yadi = mine, hermitage, he places foot, if; durbuddhiH = evil-minded; saH na bhaviSyati vyaktam = he, will not, exists, evidently.
4.11.55
ये च अस्य सचिवाः केचित् संश्रिता मामकम् वनम् ॥न च तैः इह वस्तव्य श्रुत्वा यांतु यथा सुखम् |
"And some of his friends that are dependent on my woods shall not live here and they may depart on hearing my words and solace themselves with my words. [4-11-55b, 56a]
55b, 56a. maamakam vanam samshritaa = belonging to me, woods, depending on; ye kechit asya sachivaaH = those, few, his, ministers [friends] are there; taiH ca = by them, also; iha na vastavya = here, not, to live; shrutvaa = on hearing - my word; yaantu yathaa sukham = let them go, as for, comfortably - solace themselves with my mercy.
4.11.56
ते अपि वा यदि तिष्टन्ति शपिष्ये तान् अपि ध्रुवम् ॥वने अस्मिन् मामके नित्यम् पुत्रवत् परिरक्षते |
पत्र अंकुर विनाशाय फल मूल अभवाय च ॥
"This forest of mine is always protected like my own son, and if the monkeys of Vali wish to stay behind in this forest alone for further destruction of leaves or sprouts, or even for the non-existence of fruits and tubers of this forest, defiantly they too will be cursed.
56b, 57. nityam putravat pari rakSate = always, son-like, protected; maamake asmin vane = belonging to me, in this, forest; te api = they, even; patra ankura vinaashaaya = leaves, sprouts, for destruction; phala muula a bhavaaya ca vaa = fruits, tubers, for non-existence, also, or; tiSTanti yadi = stay behind, if; taan api shapiSye dhruvam = them, even, I curse, definitely.
4.11.58
दिवसः च अद्य मर्यादा यम् द्रष्टा श्वः अस्मि वानरम् |
बहु वर्ष सहस्राणि स वै शैलः भविष्यति ॥
"And today is the day of limit and the monkey whom I will see tomorrow, he will be petrified for many thousand years to come.
adya divasaH maryaadaa = today, is the day, of limit; shvaH yam vaanaram = tomorrow, which, monkey; draSTaa asmi = I will see; saH = that monkey; bahu varSa sahasraaNi = for many, years, thousands to come; shailaH bhaviSyati vai = he, stone, he becomes, [petrified.] indeed.
4.11.59
ततः ते वानराः श्रुत्वा गिरम् मुनि समीरिताम् |
निश्चक्रमुः वनात् तस्मात् तान् दृष्ट्वा वालिर् अब्रवीत् ॥
"Then those monkeys on hearing the clear wording of the sage started out from that forest, and on their coming to Kishkindha, Vali saw them and spoke this way to them.
tataH te vaanaraaH = then, they, monkeys; muni sam iiritaam giram shrutvaa = by sage, clearly, said, words, on hearing; tasmaat vanaat niH chakramuH = from that, forest, to out, they started; taan dR^iSTvaa vaaliH abraviit = them, on seeing, Vali, spoke.
4.11.60
किम् भवन्तः समस्ताः च मतंग वन वासिनः |
मत् समीपम् अनुप्राप्ता अपि स्वस्ति वनौकसाम् ॥
" 'Why all of you dwellers of Matanga forest arrived in my presence, even so, are you the dwellers of that forest safe?' Thus Vali asked all.
matanga vana vaasinaH = Matanga, forest, dwellers; bhavantaH samastaaH = you, all; kim mat samiipam anupraaptaa = why, in my, presence, arrived; vana okasaam api svasti = forest, dwellers, even, safeness [is there or not.]
4.11.61
ततः ते कारणम् सर्वम् तथा शापम् च वालिनः |
शशंसुर् वानराः सर्वे वलिने हेममालिने ॥
"Then all of those monkeys have reported to Vali, the one with a golden chest-pendant, all the reasons for their exit, likewise the curse to Vali.
tataH = then; sarve te vaanaraaH = all, of those, monkeys; sarvam kaaraNam = all, reasons; tathaa = likewise; vaalinaH shaapam ca = to Vali, curse, also; valine hema maaline = to Vali, golden, with chain [on his chest]; shashamsuH = reported.
4.11.62
एतत् श्रुत्वा तदा वाली वचनम् वनर ईरितम् |
स महर्षिम् समासाद्य याचते स्म कृत अंजलिः ॥
"Then on hearing all those words narrated by monkeys Vali approached that great sage and begged of him on becoming humble with palm-fold.
tataH = then; saH vaalii = he, that Vali; vanara iiritam = by monkeys, uttered; etat vacanam shrutvaa = those, words, on hearing; kR^ita anjaliH maharSim sam aasaadya = making, folded palms, that great sage, on approaching; yaacate sma = begged, he has.
4.11.63
महर्षिः तम् अनादृत्य प्रविवेश आश्रमम् प्रति |
शाप धारण भीतः तु वाली विह्वलताम् गतः ॥
"The sage inconsiderate of Vali's request withdrew into hermitage, and fearing to bear the brunt of the curse Vali was distraught and withdrew from that place.
maharSiH tam an aadR^itya = great sage, him, not, considering; pravivesha aashramam prati = entered - withdrew, hermitage, into; vaalii = Vali; shaapa dhaaraNa bhiitaH tu = curse, to bear, fearing for; vihvalataam gataH, distraught, went into.
Sarga 11 (part 2 of 2)
4.11.64
ततः शाप भयात् भीत ऋश्यमूकम् महागिरिम् |
प्रवेष्टुम् न इच्छति हरिः द्रष्टुम् वा अपि नरेश्वर ॥
"Then, dreaded by the fear of curse that monkey Vali does not aspire to enter the great mountain Rishyamuka, oh, people's lord, Rama, or he does not even wish to look at it." Thus Sugreeva continued his narration.
tataH = from then; shaapa bhayaat bhiitaH = then, by curse, fearing, who is dreaded; hariH = monkey -Vali; R^ishyamuukam mahaa girim = into Rishyamuka, great, mountain; praveSTum = to enter; nara iishvara = oh, people's, lord Rama; draSTum vaa api = to look at, or, even; na icChati = not, wishes to.
4.11.65
तस्य अप्रवेशम् ज्ञात्वा अहम् इदम् राम महावनम् |
विचरामि सह अमात्यो विषादेन विवर्जितः ॥
"Knowing the inaccessibility of this forest to him I got rid of my agony, Rama, and I move here about in this great forest along with my ministers.
aham = I; tasya a pravesham j~naatvaa = his, non, entering, knowing; viSaadena vi varjitaH = of agony, got rid of; saha amaatyaH = with, ministers; idam mahaa vanam = this, great forest; raama = Rama; vi caraami = I am moving.
4.11.66
एषो अस्थिनिचयः तस्य दुन्दुभेः संप्रकाशते |
वीर्य उत्सेकात् निरस्तस्य गिरि कूट निभो महान् ॥
"This huge heap of bones that is shining forth like a mountaintop is that of Dundubhi, which Vali once hurled by the vanity of his valour.
viirya utsekaat nirastasya = by valour's, vanity, hurled; tasya dundubheH = his, Dundubhi's; giri kuuTa nibhaH = mountain's, peak, in similarity; mahaan eSaH asthi nicayaH = huge one, this is, bones, heap; sam prakaashate = shining forth.
4.11.67
इमे च विपुलाः सालाः सप्त शाखा अवलंबिनः |
यत्र एकम् घटते वाली निष् पत्रयितुम् ओजसा ॥
"Also these are the seven enormous sala trees full with their branches, and Vali is capable to make each of them leafless by his vigour, of course, one at a time.
shaakhaa avalambinaH = branches, dangling [full with]; ime sapta vipulaaH saalaaH = these, seven, enormous, sala trees; yatra ekam = among whom, one - one at a time; vaalii ojasaa Vali, by his vigour; niS patrayitum = without, leaves to make it; ghaTate = will be trying, or he is capable.
4.11.68
एतत् अस्य असमम् वीर्यम् मया राम प्रकाशितम् |
कथम् तम् वालिनम् हन्तुम् समरे शक्ष्यसे नृप ॥
"Oh, Rama, I am apprising all this to tell about the unequalled vitality of Vali, and oh, king, then how is it possible for you to eliminate Vali in war." Thus Sugreeva enquired with Rama.
raama = oh, Rama; asya a samam = his, un, equalled; etat viiryam mayaa prakaashitam = all this, his vitality, by me, apprised; nR^ipa = oh, king; samare tam vaalinam hantum = such a, Vali, to kill; katham shakSyase = how, is it possible for you.
4.11.69
तथा बृउवाणम् सुग्रीवम् प्रहसन् लक्ष्मणो अब्रवीत् |
कस्मिन् कर्मणि निर्वृत्ते श्रद्दध्या वालिनः वधम् ॥
When Sugreeva spoke that way Lakshmana a little smiled and asked him, "On performing which act do you confide in the possibility of Vali's elimination?"
lakshmaNaH = Lakshmana; tathaa bR^iuvaaNam sugriivam = thus, speaking, to Sugreeva; prahasan abraviit = smilingly, said; kasmin karmaNi nirvR^itte = which, act, on performing; vaalinaH vadham shraddadhyaa = Vali's, killing, you have confidence.
4.11.70
तम् उवाचथ सुग्रीवः सप्त सालन् इमान् पुरा |
एवम् एकैकशो वाली विव्याथ अथ स असकृत् ॥
Then Sugreeva said to Lakshmana, "earlier Vali used to agitate each of the trees, one after the other, on many occasions."
tataH = then; sugriivaH tam uvaachatha = Sugreeva, to him, said; puraa saH vaalii = earlier, he, Vali; imaan sapta saalan = these, seven, sala trees; evam = that way; eka ekashaH = one, after other; atha asakR^it = that way, on many occasions; vi vyaatha = agitated them.
Here some translations say that Vali pierced one arrow without using bow in one tree, or in leaves, then removing that arrow again pierced, and gone on piercing for many times hurting the trees with many holes. While some more translations contain the meaning, taking the clue from niSpatraa kurute or niSpatraayitum ghaTate as in verse 67 above, meaning it to be, 'aimed arrow and pierced the trees and when the arrow exited out of the tree, made its fin-feathers to come out.' In either way, 'arrow' has no place in monkey's hands. The very birth of this monkey race is to fight with their nails, teeth, and tree-trunks and branches. Hence, the word vivyaadha means that Vali tortures the trees by shaking their trunks, and shattering all the leaves in his show of strength.
4.11.71
रामो निर्दारयेद् एषाम् बाणेन एकेन च द्रुमम् |
वालिनम् निहतम् मन्ये दृष्ट्वा रामस्य विक्रमम् ॥
"If Rama can rend one tree out of the seven with only one arrow, then on seeing Rama's valour I can construe that Vali is utterly dead at his hand.
raamaH = Rama; eSaam drumam = among them, one tree; ekena baaNena nirdaarayet = with one, arrows, if rends; raamasya vikramam dR^iSTvaa = Rama's, valour, on seeing; vaalinam nihatam manye = Vali is, utterly dead, I construe.
4.11.72
हतस्य महिषस्य अस्थि पादेन एकेन लक्ष्मण |
उद्यम्य प्रक्षिपेत् च अपि तरसा द्वे धनुः शते ॥
"Lakshmana, if he lifts and kicks the skeleton of this dead buffalo by the might of his foot, and makes it fall at a distance of two hundred bow-lengths, I can confide." So said Sugreeva to Lakshmana.
lakshmaNa = oh, Lakshmana; hatasya mahiSasya asthi = dead, buffalo's, bone [skeleton]; ekena paadena udyamya = by one, foot, lifting; tarasaa dve shate dhanuH = with might, two, hundred, bow [lengths, two hundred bow-lengths]; prakSipet ca api = kicks and throws, also, even.
4.11.73
एवम् उक्त्वा तु सुग्रीवो रामम् रक्तान्त लोचनम् |
ध्यत्वा मुहूर्तम् काकुत्स्थम् पुनरेव वचो अब्रवीत् ॥
Sugreeva paused for a while on saying thus to Rama, for Rama's eye-corners are reddened with anger towards Vali, and then Sugreeva again spoke to Rama.
sugriivaH = Sugreeva; rakta anta lochanam raamam = to red, corner, eyed, to Rama; evam uktvaa = thus, when said; muhuurtam dhyatvaa = for a awhile, on thinking; punaH eva kaakutstham vachaH abraviit = again, thus, to Rama, words, spoke.
4.11.74
शूरः च शूरमानी च प्रख्यात बल पौरुषः |
बलवान् वानरः वाली संयुगेषु अपराजितः ॥
"Vali is a mighty monkey, an intrepid one, who esteems his own intrepidity, and one who is well renowned by his might and tenacity, and in combats he is an undefeated one.
shuuraH ca shuura maanii ca = intrepid, also, his intrepidity, he esteems, also; prakhyaata bala pauruSaH = well, renowned, by might, tenacity; balavaan vaanaraH vaalii = mighty one, monkey, Vali; samyugeSu a paraajitaH = in combats, not, defeated.
4.11.75
दृश्यन्ते च अस्य कर्माणि दुष्कराणि सुरैः अपि |
यानि संचिन्त्य भीतः अहम् ऋष्यमूकम् उपाश्रितः ॥
"His deeds that are impracticable even for gods are obvious, and scared for recollecting them I took shelter of Mt. Rishyamuka.
suraiH api = for gods, even; duSkaraaNi asya karmaaNi = impracticable, are his, deeds; dR^ishyante = are obvious; yaani samcintya bhiitaH aham = which, on recollecting, scared, I am; and; R^iSyamuukam upaashritaH = Rishyamuka, depended upon - took shelter.
4.11.76
तम् अजय्यम् अधृष्यम् च वानरेन्द्रम् अमर्षणम् |
विचिन्तयन् न मुंचामि ॠष्यमूकम् अमुम् तु अहम् ॥
"Concluding that the lord of monkeys Vali to be an unconquerable, unattackable, unsympathetic one I am not leaving this Mt. Rishyamuka.
tam = him; vaanara indram = monkey's, lord Vali is; a jayyam a dhR^iSyam a marSaNam = to be unconquerable, unattackable, unsympathetic; vichintayan = on concluding to be; amum R^Isyamuukam = this one, Rishyamuka; aham na muncaami = I am, not, leaving.
4.11.77
उद्विग्नः शंकितः च अहम् विचरामि महावने |
अनुरक्तैः सह अमात्यैः हनुमत् प्रमुखैः वीरैः ॥
"I am moving about these forests along with earnest ministers like Hanuma and other significant ones, only because I am disconcerted and sceptical of him.
aham = I am; udvignaH shankitaH = disconcerted, sceptical; anuraktaiH viiraiH = with earnest ones, brave ones; hanumat pramukhaiH = Hanuma, and other significant ones; saha amaatyaiH = with, ministers; vi caraami mahaavane = moving about, in great forest.
4.11.78
उपलब्धम् च मे श्लाघ्यम् सन् मित्रम् मित्र वत्सल |
त्वाम् अहम् पुरुषव्याघ्र हिमवन्तम् इव आश्रितः ॥
"I chanced upon a laudable and true friend in you, oh, Rama, the patron of friends, hence I take shelter in you, oh, tigerly man, for you are the final resort for those seeking salvation, like Mt. Himavan.
shlaaghyam sanmitram = laudable one, true, friend; me upalabdham = by me, chanced on you; mitra vatsala = oh, friend's, patron; puruSavyaaghra = oh, Tigerly-man; aham himavantam iva tvaam aashritaH = I am, Mt. Himavan, like, in you, I take shelter.
4.11.79
किम् तु तस्य बलज्ञः अहम् दुर्भ्रातुः बलशालिनः |
अप्रत्यक्षम् तु मे वीर्यम् समरे तव राघव ॥
"I know the might of that mighty brother-the-malice of mine, and oh, Raghava, but your valour in combat is imprecise to me."
kim tu = but; aham = I am; balashaalinaH = mighty one's; dur bhraatuH = of brother, the malice; tasya bala j~naH = his [Vali's,] might, knower, I am; raaghava = oh, Raghava; samare = in combat; tava viiryam tu = your, valour, but; me a pratyaksham = to me, un, clear - imprecise.
4.11.80
न खलु अहम् त्वाम् तुलये न अवमन्ये न भीषये |
कर्मभिः तस्य भीमैः च कातर्यम् जनितम् मम ॥
"Definitely I am neither examining, nor demeaning, nor intimidating you, but his macabre exploits caused cowardice in me.
aham tvaam na khalu tulaye = I am, you, not, definitely, weighing - not examining you; na ava manye = not, down, valuing [demeaning]; na bhiiSaye = not, intimidating; tasya bhiimaiH karmabhiH = by his, macabre, exploits; mama kaataryam janitam = to me, cowardice, caused.
4.11.81
कामम् राघव ते वाणी प्रमाणम् धैर्यम् आकृतिः |
सूचयन्ति परम् तेजो भस्म च्छन्नम् इव अनलम् ॥
"It is definite, oh, Raghava, your word, courage, and physique denote some sublime radiance in you, as with ash covered fire." So said Sugreeva to Rama.
raaghava = Raghava; te vaaNii pramaaNam dhairyam aakR^itiH = your, word, courage, physique; bhasma cChannam iva analam = ashes, covered, as with, fire; param tejaH suuchayanti = sublime, radiance, they denote; kaamam = definitely.
4.11.82
तस्य तद् वचनम् श्रुत्वा सुग्रीवस्य महत्मनः |
स्मित पूर्वम् अथः रामः प्रति उवाच हरिम् प्रति ॥
On hearing that word of great-souled Sugreeva, Rama smilingly replied that monkey in his turn.
raamaH = Rama; tasya sugriivasya mahatmanaH = of that, great-soul, Sugreeva's; tat vachanam shrutvaa = that, word, on hearing; athaH = then; harim prati = monkey, towards; smita puurvam = smiling, ahead; prati uvaacha = replied.
4.11.83
यदि न प्रत्ययो अस्मासु विक्रमे तव वानर |
प्रत्ययम् समरे श्लाघ्यम् अहम् उत्पादयामि ते ॥
"If you are unable to confide in the intrepidity of ours, oh, monkey, I shall ingrain commendable confidence in you with respect to our action." Thus Rama said to Sugreeva.
vaanara = oh, monkey; vikrame = in respect of valour; asmaasu tava pratyayaH na yadi = is us, your, confidence, is not there, if; aham = I will; samare shlaaghyam pratyayam = in combat, commendable, confidence; te utpaadayaami = in you, I shall cause - ingrain.
4.11.84
एवम् उक्त्वा तु सुग्रीवम् सान्त्वयन् लक्ष्मणाग्रजः |
राघवो दुन्दुभेः कायम् पाद अंगुष्ठेन लीलया ॥तोलयित्वा महाबाहुः चिक्षेप दश योजनम् |
असुरस्य तनुम् शुष्कम् पादांगुष्टेन वीर्यवान् ॥
Saying so to Sugreeva in a comforting manner, he that dextrous, vigorous Rama, the elder brother of Lakshmana sportively flipped the skeleton of Dundubhi with his big toe, and flicked that withered body of the demon with his big toe itself to a ten yojana distance without lifting his foot.
84, 85. raaghavaH = Raghava; who is; lakshmaNa agrajaH = Lakshmana's, elder brother; mahaabaahuH = dextrous one; viiryavaan = vigorous one; evam uktvaa = thus, saying; sugriivam saantvayan = Sugreeva, comforting; dundubheH kaayam = Dundubhi's, body - skeleton; liilayaa = sportively; paada anguSThena = with foot's, big-toe; tolayitvaa = swung it - lifting it; asurasya tanum shuSkam = demon's, body, withered one; paada anguSTena = with foot's, big-toe; dasha yojanam cikSepa = at ten, yojana-s, flung it - flciked it.
4.11.86
क्षिप्तम् दृष्ट्वा ततः कायम् सुग्रीवः पुनर् अब्रवीत् |
लक्ष्मणस्य अग्रतो रामम् तपन्तम् इव भास्करम्
हरीणाम् अग्रतो वीरम् इदम् वचनम् अर्थवत् ॥
Then on seeing at the hurled body, and at valiant Rama who by now is like the blazing sun, again Sugreeva said this meaningful word to Rama in the presence of Lakshmana and other monkeys.
sugriivaH = Sugreeva; kSiptam kaayam dR^iSTvaa = hurled, body, on seeing; tataH = then; lakSmaNasya agrataH Lakshmana, before in the presence of; tapantam iva bhaaskaram = blazing, like, sun; viiram raamam = to valiant, Rama; hariiNaam agrataH = [other] monkeys, before; punaH = again; arthavat idam vacanam abraviit = meaningful, this, word, said.
4.11.87
आर्द्रः स मांसः प्रत्यग्रः क्षिप्तः कायः पुरा सखे |
परिश्रान्तेन मत्तेन भ्राता मे वालिना तदा॥
"Oh, friend, at that time when my tired and tipsy brother Vali tossed this body it was unspoilt, wet with blood and full with flesh.
sakhe = oh, friend; tadaa = at that time; parishraantena = tired; mattena = tipsy; me bhraataa = by my, brother; vaalinaa = by Vali; puraa = earlier; aardraH = wet [with blood]; sa maamsaH = with, flesh; pratyagraH = unspoilt; kaayaH = body; kSiptaH = was flung.
4.11.88
लघुः संप्रति निर्मांसः तृण भूतः च राघव |
क्षिप्ता एवम् प्रहर्षेण भवता रघुनंदन ॥
"Raghava, now this body is sleazy, without flesh, also rendered into a strawy condition, and oh, Raghu's delight, you too flipped it because you are now energetic.
Raaghava = Raghava; samprati = now; laghuH = sleazy; nir maamsaH = without, flesh; tR^iNa bhuutaH ca = strawy, rendered into, also; raghu nandana = Raghu's, descendent; praharSeNa bhavataa evam kshiptaa = merrily - energetically, by you, this way, flipped.
4.11.89
न अत्र शक्यम् बलम् ज्ञातुम् तव वा तस्य वा अधिकम् |
आर्द्रम् शुष्कम् इति हि एतत् सुमहद् राघव अन्तरम् ॥
"If it be said something is wet or dried up there chances a lot of difference, oh, Raghava, thereby it may not be possible to assess whether you might is greater or his, as the gravity of the case depends much on that wetness or dryness alone, isn't it."
atra = in this matter; tava balam adhikam vaa = your, might, is more, or; tasya vaa = of his, either; j~naatum na shakyam = to know, not, possible; raaghava = Raghava; aardram shuSkam iti = wet, dried, thus in them; etat su mahat antaram hi = in this, very much, difference will be there, isn't it.
4.11.90
स एव संशयः तात तव तस्य च यद् बलम् |
सालम् एकम् विनिर् भिद्या भवेत् व्यक्तिः बलाबले ॥
"That alone is the uncertainty in that matter, sire, whether your strength is superior or his, and if a single sala tree is ripped in an outright manner the ability or otherwise will be evident.
taata = oh, sire; tava = your; tasya ca = [or] his, also; yat balam = what, strength is there; in that matter only; sa eva samshayaH = that, alone, is the uncertainty; ekam saalam vinirbhidya = one only, sala tree, if completely ripped; balaa abale = of ability, inability; vyaktiH bhavet = evident, they will be.
4.11.91
कृत्वा एतत् कार्मुकम् सज्यम् हस्ति हतम् इव अपरम् |
आकर्ण पूर्णम् आयम्य विसृजस्व महाशरम् ॥
"String the bowstring to this bow of yours, an alternate of elephant's trunk, and stretch it out up to your ear, and release a great arrow.
aparam hasti hatam iva = another, elephant, trunk, like; etat kaarmukam sajyam kR^itvaa = this, bow, with bowstring, on making; aakarNa puurNam aayamya = up to ear, entirely, stretch out; mahaa sharam sR^ijasva = great, arrow, you release.
4.11.92
इमम् हि सालम् प्रहितः त्वया शरो
न संशयो अत्र अस्ति विदारयिष्यति |
अलम् विमर्शेन मम प्रियम् ध्रुवम्
कुरुष्व राजन् प्रति शापितो मया ॥
"Darted by you your arrow will rip off this sala tree, oh, king, there is no doubt in that matter, enough is this thinking of yours and you will definitely do me this favour, I pray and swear upon me."
raajan = oh, king; tvayaa prahitaH sharaH = by you, projected, arrow; imam saalam vidaarayiSyati = this, sala tree, will rip; atra samshayaH na asti = there in that matter, doubt, is not, there; alam vimarshena = enough, is thinking; dhruvam mama priyam kuruSva = definitely, to me, favour, you do; maya prati shaapitaH = by me, you are sworn.
4.11.93
यथा हि तेजस्सु वरः सदा रविः
यथा हि शैलो हिमवान् महा अद्रिषु |
यथा चतुष्पात्सु च केसरी वरः
तथा नराणाम् असि विक्रमे वरः ॥
"As to how the sun is unsurpassed among all brilliances, as to how Himavan is unmatched among all mountains, as to how the lion is unequalled among all quadrupeds, so you are among all men for your unique valour." So said Sugreeva to Rama.
tejassu raviH yathaa = in resplendence, Sun, as to how the great; mahaa adriSu himavaan shailaH yathaa = among mountains, Himavan, mountain, as to how; chatuS paatSu kesarii yathaa = among four-footed animals, as to how, lion is; varaH = the best; tathaa = likewise; naraaNaam = among men; vikrame = in valour; varaH asi = the best, you are.
इति वाल्मीकि रामायणे अद्दिकाव्ये किष्किन्ध काण्डे एकादशः सर्गः
Sarga 12
4.12.1
एतच् च वचनम् श्रुत्वा सुग्रीवस्य सुभाषितम् |
प्रत्ययार्थम् महातेजा रामो जग्राह कार्मुकम् ॥
On hearing the well-spoken words of Sugreeva that expressed doubt about Rama's valour, that great resplendent Rama took-up bow to inculcate credence in Sugreeva.
mahaatejaa raamaH = great-resplendent, Rama; sugriivasya su bhaaSitam = of Sugreeva, well, spoken; etat ca vacanam shrutvaa = them, also, words, on hearing; pratyaya artham = credence, to inculcate; jagraaha kaarmukam = took up, bow.
4.12.2
स गृहीत्वा धनुर् घोरम् शरम् एकम् च मानदः |
सालम् उद्दिश्य चिक्षेप पूरयन् स रवैः दिशः ॥
Rama, the bestower of dignity to the sufferers, took up his dreadful bow, aimed at a sala tree, and darted single arrow, by which all the directions reverberated with the twang of his bowstring.
maana daH = dignity, bestower; saH gR^ihiitvaa dhanuH ghoram = he, on taking, bow, dreadful one; puurayan sa [jyaa] ravaiH dishaH = filling - reverberating, with [of bowstring,] twans, in all directions; saalam uddishya = at sala tree, aiming; ekam sharam cikSepa = one, arrow, darted.
4.12.3
स विसृष्टो बलवता बाणः स्वर्ण परिष्कृतः |
भित्त्वा सालान् गिरि प्रस्थम् सप्त भूमिम् विवेश ह ॥
The golden arrow released by the mighty Rama perforated all the seven sala trees, and even the levelled areas of mountain, and then entered the earth.
balavataa = by mighty Rama; vi sR^iSTaH svarNa pariSkR^itaH = released is, in gold, decorated; saH baaNaH = that, arrow; sapta saalaan giri prastham bhittvaa = seven, sala trees, mountain, heights, on perforating; bhuumim vivesha ha = into earth, entered, indeed.
4.12.4
सायकः तु मुहूर्तेन सालान् भित्त्वा महाजवः |
निष्पत्य च पुनः तूर्णम् तम् एव प्रविवेश ह ॥
Thus that arrow which briskly drilled all the sala trees, came up in a moment from under the earth, and again swiftly re-entered the quiver of Rama.
saayakaH tu mahaa javaH = arrow, but, with great, briskness; muhuurtena saalaan bhittvaa = in a moment, sala trees, on drilling; niS patya ca = out, coming, also - came up from earth; punaH tuurNam tam eva pravivesha ha = again, swiftly, that, only [that quiver of Rama,], entered, indeed.
That arrow not only drilled one tree as asked by Sugreeva, but all the seven, and also a mountain from peak to core, and even entered the seventh earthly plane, that which is beneath the sixth plane of the earth, where atala, vitala, sutala, paataala, rasaatal, talaatala are the names of six strata of earth.
4.12.5
तान् दृष्ट्वा सप्त निर्भिन्नान् सालान् वानरपुंगवः |
रामस्य शर वेगेन विस्मयम् परमम् गतः ॥
On seeing them the seven sala trees that are profoundly fissured, that best monkey Sugreeva went into a stunning astonishment at the rapidity of Rama's arrow.
vaanara pungavaH = monkey, the best; nir bhinnaan taan sapta saalaan dR^iSTvaa = profoundly, fissured, those, seven, sala trees, on seeing; raamasya shara vegena = by Rama's, arrow's, rapidity; paramam vismayam gataH = stunning, astonishment, went into.
4.12.6
स मूर्ध्ना न्यपतत् भूमौ प्रलंबीकृत भूषणः |
सुग्रीवः परम प्रीतो राघवाय कृतांजलिः ॥
Highly gladdened Sugreeva made palm-fold in that astonishment, kneeled while his ornaments dangled, and prostrated before Raghava with his head touching the ground.
parama priitaH saH sugriivaH = highly, gladdened, he, that Sugreeva; raaghavaaya kR^ita anjaliH = towards Raghava, makin palm fold; pra lambiikR^ita bhuuSaNaH = while his ornaments, made to dangling [on his crouching]; muurdhnaa nyapatat bhuumau = with head touching, fallen, on ground.
4.12.7
इदम् च उवाच धर्मज्ञम् कर्मणा तेन हर्षितः |
रामम् सर्व अस्त्र विदुषाम् श्रेष्ठम् शूरम् अवस्थितम् ॥
Overjoyed with that deed Sugreeva said this to that virtue-knower, the one who is proficient among all experts of missiles, namely the valorous Rama, who is just in his presence him.
tena karmaNaa harSitaH = by that, deed, overjoyed is that Sugreeva is; dharma j~nam = to virtue-knower [Rama]; sarva astra viduSaam shreSTham = among all, missiles, experts, proficient one; shuuram = valorous one; avasthitam = present before; mam = to Rama; idam ca uvaaca = this, also, said.
4.12.8
स इन्द्रान् अपि सुरान् सर्वाम् त्वम् बाणैः पुरुषर्षभ |
समर्थः समरे हन्तुम् किम् पुनर् वालिनम् प्रभो ॥
"You with your arrows, oh, best one among men, are capable of eliminating all the gods including Indra, oh, lord, then why to speak of Vali.
puruSa rSabha = oh, best one among men; prabho = oh, lord; tvam samare = you, in battle; sa indraan sarvaan suraan api = with, Indra, all of them, the gods, even; baaNaiH hantum samarthaH = with arrows, to eliminate, you are capable of; vaalinam kim punaH = of Vali, why, again [speak of him.]
4.12.9
येन सप्त महा साला गिरिर् भूमिः च दारिताः |
बाणेन एकेन काकुत्स्थ स्थाता ते को रण अग्रतः ॥
"By whom seven great sala trees, a mountain and also the earth is ripped off with only one arrow, oh Kakutstha, who then can stand up to you in the vanguard of war.
kaakutstha = oh, Rama; yena = by whom; ekena baaNena = by a single, arrow; sapta mahaa saalaa = seven, great, sala trees; giriH bhuumiH ca = mountain, earth, also; daaritaaH = are ripped off; te = such as you are, in your before; raNa agrataH = at war's, vanguard; kaH sthaataa = who, stands.
4.12.10
अद्य मे विगतः शोकः प्रीतिर् अद्य परा मम |
सुहृदम् त्वाम् समासाद्य महेन्द्र वरुणोपमम् ॥
"Today on gaining a kind-hearted friend like you, who is similar to Indra and Rain-god who accord favour on their own, my distress is gone and my joy is heightened.
adya = today; mahendra varuNa upamam = to Indra and to Rain-god, in similitude; tvaam suhR^idam samaasaadya = you, kind-hearted one, on gaining; me shokaH vigataH = to me, distress, is gone; adya mama paraa priitiH = now, to me, heightened, is the joy.
4.12.11
तम् अद्य एव प्रियार्थम् मे वैरिणम् भ्रातृ रूपिणम् |
वालिनम् जहि काकुत्स्थ मया बद्धो अयम् अंजलिः ॥
"Oh, Rama, today itself you eliminate that enemy of mine in a brother's semblance for my happiness, for which I adjoin my palms in supplication." Thus Sugreeva requested Rama.
kaakutstha = oh, Rama; me bhraatR^i ruupiNam vairiNam = my, in brother's, semblance, an enemy; tam vaalinam = him, that Vali be; adya eva priyaartham = today, only, for my happiness; jahi = kill; mayaa baddhaH ayam anjaliH = by me, joined, this, palms - in supplication.
4.12.12
ततो रामः परिष्वज्य सुग्रीवम् प्रिय दर्शनम् |
प्रत्युवाच महाप्राज्ञो लक्ष्मणानुगतम् वचः ॥
That great percipient Rama embraced Sugreeva, which Sugreeva is pleasant in his look for he gained confidence by now, and who is an alternate of Lakshmana to partake Rama's affection, and then Rama said these words to such a Sugreeva in reply.
tataH = thenl; mahaa praaj~naH = raamaH highly, percipient one, Rama; priya darshanam = pleasant one, in look [Sugreeva]; lakSmaNa anugatam sugriivam pariSvajya = Lakshmana's, alternate of, Sugreeva, on embracing; vacaH prati uvaaca = wrods, replied.
4.12.13
अस्माद् गच्छाम किष्किन्धाम् क्षिप्रम् गच्छ त्वम् अग्रतः |
गत्वा च आह्वय सुग्रीव वालिनम् भ्रातृ गन्धिनम् ॥
""Let us quickly go from here to Kishkindha, oh, Sugreeva, you move in advance, and on going there you invite that Vali, one redolent of your brotherhood." So said Rama to Sugreeva.
sugriiva = oh, Sugreeva; asmaat = from here; kSipram kiSkindhaam gacChaama = quickly, to Kishkindha, we will go; tvam [kshipram = quickly]; agrataH gacCha = in advance, you move; gatvaa = having gone; bhraatR^i gandhinam = Vali, brotherhood, oe who is redolent of; vaalinam = Vali be; aahvaya = you invite.
This word bhaatrgandhin is a unique expression for 'name sake,' and is said to be anarthaka bhaatR^i vyapadeshamwhere an+arthaka is not, meaningful - meaningless; bhaatR^i brotherhood's; vyapadesham nomenclature. '
A meaningless nomenclature called a brother' for that brother who has no brotherliness for his brothers. Sugreeva do have such a brother Vali, from whom he got the redolence of cruelty alone, but not any brotherliness. Rama Tilaka.
4.12.14
सर्वे ते त्वरितम् गत्वा किष्किन्धाम् वालिनः पुरीम् |
वृक्षैः आत्मानम् आवृत्य हि अतिष्ठन् गहने वने ॥
They all on quickly going to Kishkindha, the city of Vali, hedged themselves in the thickets of forest trees and waited.
te sarve vaalinaH puriim kiSkindhaam = they, all, to Vali's, city, to Kishkindha; tvaritam gatvaa = quickly, on going; gahane vane vR^ikSaiH aatmaanam aavR^itya = in thickets, of forests, with trees themselves, covering themselves; atiSThan = stayed waited on.
4.12.15
सुग्रीवो अपि व्यनदद् घोरम् वालिनो ह्वान कारणात् |
गाढम् परिहितो वेगान् नादैः भिन्दन् इव अंबरम् ॥
Sugreeva firmly tightened his girdle-cloth for the duel and shouted boisterously for the purpose of inviting Vali for a duel, and his rapidity in shouting appeared as though to crack the sky.
sugriivaH api = Sugreeva, even; gaaDham parihitaH = firmly, tightening [girdle-cloth]; vegaat naadaiH bhindan ambaram iva = with rapidity, of shouting, to crack, the sky, as though; vaalinaH hvaana kaaraNaat = Vali, to invite, for the purpose of; vyanadat ghoram = shouted, boisterously.
4.12.16
तम् श्रुत्वा निनदम् भ्रातुः क्रुद्धो वाली महाबलः |
निष्पपात सुसंरब्धो भास्करो अस्त तटात् इव ॥
On hearing his brother's shouting that great mighty Vali is infuriated and impetuously rushed out of his palace chambers, like the sun falling back onto sky from his dusking brink.
mahaabalaH vaalii = great, mighty, Vali; bhraatuH tam ninadam shrutvaa = brother's, that, shouting. on hearing; kruddhaH = is infuriated; su samrabdhaH = impetuously [came out]; asta taTaat bhaaskaraH iva = dusking, from brink, Sun, like; niS papaata = out fallen - fell out.
Here Vali is compared with the dusking sun, who is also said to fall back onto the sky before his total dusking into western side. Some say 'because Vali is going to see the dusk of his day this simile is suitable,' while some say that 'Vali is not going to see his dusk of the day now itself hence this is unsuitable.' And some other older mms, contain this simile as toyadaat iva bhaaskaraH i.e., 'came out like blazing sun from behind the black cloud.'
4.12.17
ततः सुतुमुलम् युद्धम् वालि सुग्रीवयोः अभूत् |
गगने ग्रहयोः घोरम् बुध अंगारकयोः इव ॥
Then a very tumultuous and awful fight occurred between Vali and Sugreeva, which is like the awful fight between the planets Mercury and Mars in skies.
tataH = then; vaali sugriivayoH = between Vali, Sugreeva; gagane budha angaarakayoH grahayoH iva = in skies, among Mercury, Mars, among planets, like; su tumulam ghoram yuddham abhuut = very, tumultuous, awful, fight, occurred;
"The encounter between Michael and Satan is similarly said to have been as if : "Two planets rushing from aspect malign / Of fiercest opposition in midsky / Should combat, and their jarring spheres / compound." Paradise Lost. Book VI. - So say Griffith.
4.12.18
तलैः अशनि कल्पैः च वज्र कल्पैः च मुष्टिभिः |
जघ्नतुः समरे अन्योन्यम् भ्रातरौ क्रोध मूर्च्छितौ ॥
Those two brothers who are convulsed in frenzy battered each other in that fight with their thunderbolt-like palms, and lightning-like fists.
krodha muurcChitau = in frenzy, convulsed; bhraatarau = among two brothers; ashani kalpaiH = thunderbolts, similar; talaiH = with palms; vajra kalpaiH muSTibhiH = lightning, similar, with fists; samare anyonyam jaghnatuH = in fight, each other battered.
4.12.19
ततो रामो धनुष् पाणिः तौ उभौ समुदैक्षत |
अन्योन्य सदृशौ वीरौ उभौ देवौ इव अश्विनौ ॥
Then Rama wielding bow in his hand watched those valiant ones that are alike in their appearance, like the Ashwin twins among gods.
tataH = then; raamaH dhanuS paaNiH = Rama, with bow, wielding in hand; devau ashvinau ubhau iva = gods, Ashwin, twins, like; anyonya sadR^ishau = each other, similar to the other; tau ubhau viirau samudaikshata [sam ut iikshata] = those two, valiant ones, watched them.
The Twins of Gemini, as known in European astronomy by names Castor and Pollux, or the Dioskuri are the Ashwin twins of Hindus.
4.12.20
यत् न अवगच्छत् सुग्रीवम् वालिनम् वा अपि राघवः |
ततो न कृतवान् बुद्धिम् मोक्तुम् अन्तकरम् शरम् ॥
For which reason Raghava could not differentiate between Sugreeva or Vali, for the same reason did not make up his mind to release his arrow, otherwise it would have been a deadening arrow, as confusion is the only reason for Rama.
raaghavaH = Raghava; sugriivam = Sugreeva; vaalinam vaa api = Vali, or, either; yat = by which reason; na avagacChat = not, descried; tataH = thereby; anta karam sharam = end, making [deadening,] arrow moktum = to release; buddhim = mind; na kR^itavaan = not, made.
4.12.21
एतस्मिन् अन्तरे भग्नः सुग्रीवः तेन वालिना |
अपश्यन् राघवम् नाथम् ऋश्यमूकम् प्रदुद्रुवे ॥
Meanwhile Sugreeva is unable to spot out his benefactor Raghava as Vali whacked him down, and thereby he immediately fled to Mt. Rishyamuka.
etasmin antare = in the, while; tena vaalinaa = by that, Vali; bhagnaH sugriivaH = broken - whacked, Sugreeva; naatham = the benefactor; raaghavam = Raghava; a pashyan = not, seeing; R^ishyamuukam pra dudruve = to Rishyamuka, immediately, fled to.
4.12.22
क्लान्तो रुधिर सिक्त अंगो प्रहारैः जर्जरी कृतः |
वालिना अभिद्रुतः क्रोधात् प्रविवेश महावनम् ॥
Sugreeva is debilitated and enervated by Vali's thwacking till his limbs soaked in blood, and he entered the great forest of Rishyamuka as Vali chased him.
vaalinaa krodhaat abhi drutaH = by Vali, by fury, confronted / ran chasing; klaantaH rudhira sikta angaH = debilitated, blood, soaking, body-parts; prahaaraiH jarjarii kR^itaH = by thwacking, enervate, made into [enervated]; that Sugreeva; pravivesha mahaavanam = entered, great forest.
4.12.23
तम् प्रविष्टम् वनम् दृष्ट्वा वाली शाप भयात् ततः |
मुक्तो हि असि त्वम् इति उक्त्वा स निवृत्तो महाबलः ॥
On seeing Sugreeva's entry into the forest of Rishyamuka, Vali said to him "you are let off for now..." and saying so he returned to Kishkindha from there in view of fear from curse of Sage Matanga.
vanam praviSTam tam dR^iSTvaa = forest, entered, him [Sugreeva,] on seeing; mahaabalaH saH vaalii = great mighty, he that, Vali; tvam muktaH asi hi = you are, let off, indeed; iti uktvaa = thus, saying; shaapa bhayaat tataH nivR^ittaH = by curse's, fear, from there, returned.
4.12.24
राघवो अपि सह भ्रात्रा सह चैव हनूमता |
तदेव वनम् आगच्छत् सुग्रीवो यत्र वानरः ॥
Raghava also came to that forest, along with his brother Lakshmana and along with Hanuma, where that monkey Sugreeva fled.
raaghavaH api = Raghava, also; saha bhraatraa = with, brother [Lakshmana]; hanuumataa ca saha eva = Hanuma, with, also, like that; yatra vaanaraH sugriivaH = where, monkey, Sugreeva is there; tat eva vanam aagacChat = to that, forest, alone, he came.
4.12.25
तम् समीक्ष्य आगतम् रामम् सुग्रीवः सह लक्ष्मणम् |
ह्रीमान् दीनम् उवाच इदम् वसुधाम् अवलोकयन् ॥
Seeing the arrival of Rama with Lakshmana, Sugreeva ashamedly turned his eyes down to earth and piteously spoke this without eyeing Rama
sugriivaH = Sugreeva; aagatam saha lakSmaNam = one who arrived, with, Lakshmana; tam raamam samiikSya = him, that Rama, on seeing; hriimaan vasudhaam avalokayan = ashamed one, ground, while looking at; diinam uvaaca idam = piteously, spoke, this.
4.12.26
आह्वयस्व इति माम् उक्त्वा दर्शयित्वा च विक्रमम् |
वैरिणा घातयित्वा च किम् इदानीम् त्वया कृतम् ॥
"Showing your dexterity you encouraged me to invite Vali for fight, but you got me battered by my enemy, what is this done by you."
aahvayasva iti maam uktvaa = invite [Vali,] thus, to me, on saying [encouraging]; darshayitvaa ca vikramam = showing, also, dexterity; vairiNaa ghaatayitvaa ca = by enemy, got battered; tvayaa idaaniim kim kR^itam = by you, now, what is, done.
4.12.27
ताम् एव वेलाम् वक्तव्यम् त्वया राघव तत्त्वतः |
वालिनम् न निहन्मि इति ततो न अहम् इतो व्रजे ॥
"You should have truly made it known at that time only, oh, Raghava, that you will not kill Vali, then I would not have come here, to Kishkindha.
Raaghava = oh, Raghava; taam velaam eva = at that, time, only; vaalinam na nihanmi = Vali, I do not, kill, iti tattvataH tvayaa vaktavyam = thus, truly, by you, should have been told; tataH = then; aham itaH na vraje = I, to here, would not, have come.
4.12.28
तस्य च एवम् ब्रुवाणस्य सुग्रीवस्य महात्मनः |
करुणम् दीनया वाचा राघवः पुनर् अब्रवीत् ॥
Rama replied that great-souled Sugreeva who is speaking woefully with pathetic words in this way.
mahaatmanaH tasya sugriivasya = great-souled one, of that, Sugreeva; diinayaa vaacaa = with pathetic, words; karuNam evam bruvaaNasya = woefully, this way, while saying; raaghavaH punaH abraviit = Raghava, again, said.
4.12.29
सुग्रीव श्रूयताम् तात क्रोधः च व्यपनीयताम् |
कारणम् येन बाणो अयम् स मया न विसर्जितः ॥
"Sugreeva, by which reason I have not let-off an arrow such as that of mine, that reason may be heard and let the anger be discarded.
taata sugriiva = dear, Sugreeva; yena = by which reason; saH ayam baaNaH = this, that, arrow - the arrow such as this; mayaa na visarjitaH = by me, not, let off; kaaraNam shruuyataam = reason, be heard; krodhaH vyapaniiyataam [vi apa niiyataam] = anger, be, aside, distanced - discarded.
4.12.30
अलंकारेण वेषेण प्रमाणेन गतेन च |
त्वम् च सुग्रीव वाली च सदृशौ स्थः परस्परम् ॥
"By ornamentation, attire, physicality and movements, you and Vali look-alike.
alamkaareNa = by ornamentation; veSeNa = by attire; pramaaNena = in physicality gatena ca = by movements, also; tvam ca = you, and; sugriiva = oh, Sugreeva; vaalii ca = Vali, also; parasparam sadR^ishau sthaH = to each other, resemble, you both are there.
4.12.31
स्वरेण वर्चसा च एव प्रेक्षितेन च वानर |
विक्रमेण च वाक्यैः च व्यक्तिम् वाम् न उपलक्षये ॥
"By your voice, bodily glow also thus in your looking, also in bravery and in speech, oh monkey, I could not mark any difference.
vaanara = oh monkey; svareNa = by voice; varcasaa = by bodily glow; ca eva = also, thus; prekSitena = by your looking; vikrameNa ca vaakyaiH ca = by bravery, also, by speech; vaam vyaktim na upalakSaye = among you, difference, not, spotted.
4.12.32
ततो अहम् रूप सादृश्यात् मोहितो वानरोत्तम |
न उत्सृजामि महावेगम् शरम् शत्रु निबर्हणम् ॥
"Thereby, oh, great monkey, I have not released this great speeded and enemy annihilating arrow of mine as I was confused in the similarity of your personalities.
vaanara uttama = oh, monkey, the best; tataH = thereby; ruupa saadR^ishyaat mohitaH = by personalities, similarity, confused; aham = I; mahaa vegam = great, speeded; shatru nibarhaNam = enemy, annihilating one; sharam = arrow; na utsR^ijaami = not, released.
4.12.33
जीवित अन्तकरम् घोरम् सादृश्यात् तु विशंकितः |
मूलघातो न नौ स्याद्धि द्वयोः इति कृतो मया ॥
"I was ambiguous by your similarities, as such I have not released this ghastly and life-taking arrow, otherwise the basic object of ours will be ruined, isn't it.
saadR^ishyaat tu = by similarity, but; vi shankitaH = being ambiguous; jiivita antakaram ghoram = life, terminator, ghastly one; [arrow I did not release]; nau dvayoH muula ghaataH syaat hi = = to two of us, basic [object,] ruined, it will be, isn't it; hence; iti maya kR^itaH = thus [ thinking,] by me, not done.
4.12.34
त्वयि वीर विपन्ने हि अज्ञान् लाघवान् मया |
मौढ्यम् च मम बाल्यम् च ख्यापितम् स्यात् कपीस्वर ॥
"When my unawareness and fallacy hazardously afflicts none but you in the form of my own arrow, oh, brave lord of monkeys, then I will be establishing my own imbecility and naivety, isn't it.
viira = oh, brave one; kapiisvara = oh, monkey's, lord; a j~naat = un, knowingly - by my unawareness; laaghavaat = by [my] fallacy; tvayi vipanne = you, when you become afflicted with hazard; maya = by me; mama = my; mauDhyam ca baalyam ca = imbecility, also; my, naivety, also; khyaapitam syaat = established, they will be [isn't it.]
4.12.35
दत्त अभय वधो नाम पातकम् महत् अद्भुतम् |
अहम् च लक्ष्मणः च एव सीत च वरवर्णिनी ॥त्वत् अधीना वयम् सर्वे वने अस्मिन् शरणम् भवान् |
"Eliminating one who is protected means a terrifying sin of highest order, even so, myself and Lakshmana and also thus Seetha with her exquisite glow are all dependent on you, and you are our shelterer in this forest. [4-12-35, 36a]
35, 36a. datta abhaya vadhaH naama = given, protection, killing, means [killing one who is protected means]; paatakam mahat adbhutam = sin, highest, terrifying; aham ca lakshmaNaH ca eva = myself, also, Lakshmana, thus; vara varNinii siita ca = of exquisite, glow, Seetha, also; vayam sarve tvat adhiinaa = we, all, are under your, control - dependent on you; bhavaan asmin vane sharaNam = you are, in forest, this one, shelter,
4.12.36
तस्मात् युध्यस्व भूयस्त्वम् मा शंकी च वानर ॥एतन् मुहूर्ते तु मया पश्य वालिनम् आहवे |
निरस्तम् इषुणा एकेन वेष्टमानम् महीतले ॥
"Therefore, oh, monkey, again you fight with him without doubting me, and I will render him ineffective at this moment only with a single arrow of mine, and you can see Vali squirming on the ground. [4-12-36, 37],
vaanara = oh, monkey; tasmaat tvam bhuuyaH yudhyasva = therefore, you, again, fight; maa = me; maa shankii = don't, doubt; etat muhuurte tu = at this, moment, only; mayaa = by me; aahave = in fight; ekena iSuNaa nirastam = with single, arrow, reneder him ineffective; mahii tale veSTamaanam = on earth's, surface, squirming; vaalinam pashya = Vali, you may see.
4.12.38
अभिज्ञानम् कुरुष्व त्वम् आत्मनो वानरेश्वर |
येन त्वाम् अभिजानीयाम् द्वन्द्व युद्धम् उपागतम् ॥
"You have an identification for yourself, oh lord of monkeys, by which you can be identified when you are engaged in duel.
vaanareshvara = oh, monkey's, lord; aatmanaH abhij~naanam kuruSva tvam = for yourself, identity, make, you; yena tvaam abhijaaniiyaam = by which, you, be identified; dvandva yuddham upaagatam tvaam = in duel, fight, engaged in, you.
4.12.39
गज पुष्पीम् इमाम् फुल्लाम् उत्पाट्य शुभ लक्षणाम् |
कुरु लक्ष्मण कण्ठे अस्य सुग्रीवस्य महात्मनः ॥
"Lakshmana, pick up this gaja creeper that is beautiful in its appearance and let this noble souled Sugreeva be garlanded with that." So said Rama to Lakshmana.
lakSmaNa = oh, Lakshmana; imaam phullaam shubha akSaNaam gaja puSpiim = these, bloomed, beautiful, in their aspect, gaja, creeper; utpaaTya = on extracting - picking up; mahaatmanaH asya sugriivasya = noble-souled one, his, Sugreeva's; kaNThe kuru = around neck, you make you [place.]
4.12.40
ततो गिरि तटे जाताम् उत्पाट्य कुसुमायुताम् |
लक्ष्मणो गज पुष्पीम् ताम् तस्य कण्ठे व्यसर्जयत् ॥
Then Lakshmana plucked that gaja creeper with flowers growing at the foot of the mountain, and slung it like a garland around the neck of that Sugreeva. [4-12-40] n
tataH = then; lakSmaNaH = Lakshmana; giri taTe jaataam = at mountain, step, growing; kusuma aayutaam = flowers, together with; taam gaja puSpiim utpaaTya = that, gaja, creeper, on plucking; tasya kaNThe vyasarjayat [vi ava sarjayat] = his [Sugreeva's], around neck, slung it.
4.12.41
स तथा शुशुभे श्रीमान् लतया कण्ठ सक्तया |
मालया इव बलाकानाम् ससंध्य इव तोयदः ॥
He that prosperous Sugreeva with that flowery-creeper adorning his neck then shone forth like a black rain cloud against a backdrop of rich ochry colour of sunset, and with a train of herons adorning that cloud like a garland.
shriimaan = prosperous one [Sugreeva]; saH kaNTha saktayaa = he, with creeper, around neck; latayaa = with creeper; sa sandhya = with, sunset [colour]; toya daH = water-giver [black cloud]; balaakaanaam maalayaa iva = with herons, train of, like; shushubhe = shone forth.
4.12.42
विभ्राजमानो वपुषा राम वाक्य समाहितः |
जगाम सह रामेण किष्किंधाम् पुनराप सः ॥
He that Sugreeva whose physique became effulgent by that creeper-garland is again emboldened by Rama's words, and he again advanced to Kishkindha with Rama, and reached it again.
vapuSaa vi bhraajamaanaH = by physique, verily effulgent; saH = he that Sugreeva; raama vaakya samaahitaH = by Rama's, words, emboldened; saha raameNa = with, Rama; jagaama punaH kiSkindhaam = advanced, again, to Kishkindha; aapa = he reached it.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे द्वादशः सर्गः
Sarga 13
4.13.1
ऋश्यमूकात् स धर्मात्मा किष्किन्धाम् लक्ष्मण अग्रजः |
जगाम सह सुग्रीवो वालि विक्रम पालिताम् ॥समुद्यम्य महत् चापम् रामः कांचन भूषितम् |
शराम् च आदित्य संकाशान् गृहीत्वा रण साधकान् ॥
That righteous Rama readying his great bow decorated with gold, and on taking blazing sun similar arrows that are victory-oriented in wars, proceeded from Rishyamuka along with Sugreeva to the city ruled by the valour of Vali, namely Kishkindha.
1, 2. dharmaatmaa saH lakSmaNa agrajaH = righteous one, he, Lakshmana's, elder; raamaH = Rama; sam udyamya = on readying; kaancana bhuuSitam = in gold, decorated; mahat caapam = great, bow; aaditya samkaashaan = blazing sun, similar; raNa saadhakaan = in war, victorious; sharaam ca = arrows, also; gR^ihiitvaa = on taking; saha sugriivaH = with, Sugreeva; R^ishyamuukaat = from Rishyamuka; vaali vikrama paalitaam = by Vali's, valour, ruled; kiSkindhaam jagaama = to Kishkindha, proceeded.
4.13.3
अग्रतः तु ययौ तस्य राघवस्य महात्मनः |
सुग्रीवः संहत ग्रीवो लक्ष्मणः च महाबलः ॥
Stern-necked Sugreeva and the great mighty Lakshmana strode ahead of that great soul Rama.
mahaatmanaH tasya raaghavasya = great soul, of that, Raghava; agrataH = ahead; samhata griivaH sugriivaH = stern, necked one, Sugreeva; mahaabalaH lakSmaNaH ca = great mighty one, Lakshmana, also; yayau = storde.
4.13.4
पृष्ठतो हनुमान् वीरो नलो नीलः च वीर्यवान् |
तारः चैव महातेजा हरि यूथप यूथपाः ॥
The brave Hanuma, dauntless Nala and Neela, and the captain of monkey's captains Tara of great energy followed them rearward.
pR^iSThataH viiraH hanumaan = rearward, brave one Hanuma; viiryavaan nalaH niilaH ca = dauntless ones, Nala, Neela, also; mahaatejaa hari yuuthapa yuuthapaaH taaraH = of great energy, monkeys, captain of, captains Tara. [yayau = proceeded.]
4.13.5
ते वीक्षमाणा वृक्षाम् च पुष्प भार अवलम्बिनः |
प्रसन्न अंबुवहाः चैव सरितः सागरम् गमाः ॥
They moved on looking at the trees that are drooping with the weight of their flowers, and at he rivers that are carrying pleasant water while themselves are coursing towards ocean.
te = they; puSpa bhaara avalambinaH vR^ikSaam = by flowers, weight, drooping, trees; prasanna ambu vahaaH = pleasant, water, carrying; saagaram gamaaH = to ocean, coursing; saritaH rivers; viikSamaaNaa = [yayau] = looking at, they moved on.
4.13.6
कन्दराणि च शैलाम् च निर्दराणि गुहाः तथा |
शिखराणि च मुख्यानि दरीः च प्रिय दर्शनाः ॥
They on seeing house-like caverns, crags, ravines and caves, and monumental peaks, cavities that are pleasant for sight have moved on.
kandaraaNi = [house-like] caverns; shailaam = crags; nirdaraaNi guhaaH tathaa = ravines, caves, like that; shikharaaNi ca mukhyaani = peaks, also, monumental ones; dariiH ca priya darshanaaH = valleys, of pleasant, sight.
The words kandara, and guha have different meanings. kandaraaNi = mandira aakaara parvata vivaraaNi = house-like mountain cavities; nir+daraaNi = shaila vivaraaNi; guhaaH = deva khaata giri bilvaani-deep mountain caves made by divinities - Rama Tilaka.
4.13.7
वैदूर्य विमलैः तोयैः पद्मैः च आकोश कुड्मलैः |
शोभितान् सजलान् मार्गे तटाकान् च अवलोकयन् ॥
On their way they observed lakes that are glistening forth with gem-like waters without slime, and with lotus buds in budding stage.
maarge = on way; taTaakaan = lakes; vaiduurya vimalaiH toyaiH = cat's eye-like [gem-like,] without, slime, waters; padmaiH ca aakosha kuDmalaiH = lotuses, to their orifices, buds; shobhitaan sa jalaan = glistening, with, waters; avalokayan = on observing; yayau = they went.
The word aakoshakuDmalaiH has other renderings. One is as above, saying the lotuses in lakes are still in the budding stage and they have not started to bloom. The other is that they are neither large not tiny in size. Another is that the stem is having all buds from below to its end, if the compound is separated as aa kosha kuDmalaiH .
Secondly the usage of vaiduurya vimala udaka is an often-repeated expression, which may not be construed that the waters are just like cats-eye or Lapis Lazule, the precocious gem in nava ratna / nine-gem combination. In fine composition it is smaraNa alankaara , a metaphorical memorabilia. If it is said that the water is like vaiduurya or cat's-eye or Lapis, it reminds us of all other eight gems including a diamond. As such the waters are crystalline and pellucid in their look like priceless gems, for water is the invaluable gem-like gift of nature and flowing waters are the priceless possessions for livelihood as well.
The following two verses contain the foots in one samaasa/ one compound which if read in a spell will be rhythmic. The first foot of verse nine is one samaasa / one compound only. Both the unbroken compound and segregated word order are given below for reading pleasure.
4.13.8
कारण्डैस्सारसैर्हंसैर्वञ्जुलैर्जलकुक्कुटैः |
चक्रवाकैस्थाचान्यैश्शकुनैर्प्रतिनादितान् || - यद्वा
कारण्डैः सारसैः हंसैः वंजुलैः जल कुक्कुटैः |
चक्रवाकैः तथा च अन्यैः शकुनैः प्रतिनादितान् ॥
Those lakes are reverberant with Karandava-s, Saarasa-s, Swans, Vanjula-s and other waterfowls, also like that with Chakravaaka-s and other birds.
kaaraNDaiH saarasaiH hamsaiH vanjulaiH jala kukkuTaiH = Karandava, Saarasa, Swans, Vanjula water, fowls; cakravaakaiH = Chakravaaka; tathaa ca = like that, also; anyaiH shakunaiH = with other, birds; prati naaditaan = in reverb, sounding [reverberant.]
4.13.9
मृदुशष्पाङ्कुराअहारान्निर्भयान्वनगोचरान् |
चरतांसर्वतोपश्यन्स्थलीषु हरिणान्स्थितान् || - यद्वा -
मृदु शष्प अंकुर आहारान् निर्भयान् वन गोचरान् |
चरताम् सर्वतो अपश्यन् स्थलीषु हरिणान् स्थितान् ॥
They have seen fearless deer feeding on soft grass blades everywhere, somewhere moving here and there in the forest, and else where standing.
mR^idu shaSpa ankura aahaaraan = soft, grass, blade, feeding on; nir bhayaan vana gocaraan = without, fear, forest, movers; sthaliiSu = at places; sarvataH = everywhere; carataam sthitaan = moving, standing; apashyan hariNaan = have seen, deer.
4.13.10
तटाक वैरिणः च अपि शुक्ल दन्त विभूषितान् |
घोरान् एकचरान् वन्यान् द्विरदान् कूल घातिनः ॥
They have also seen the forest elephants that have white tusks for their ornaments and that are moving in herds, and which are the dangerous enemies of lakes as they destroy lakebeds.
ghoraan = dangerous; taTaaka vairiNaH = lake, enemies; shukla danta vibhuuSitaan = white, tusks, ornamented with; eka caraan = elephantine, in oneness, moving; kuula ghaatinaH = lakebeds, destroyers; vanyaan dviradaan = forest, elephants; [they saw.]
4.13.11
मत्तन् गिरि तट उद्घुष्टान् पर्वतान् इव जंगमान् |
वानरान् द्विरद प्रख्यान् मही रेणु समुक्षितान् ॥
Also seen are the vigorous and elephantine monkeys that are like mobile mountains, begrimed with dust, and bellowing on mountain ridges.
mattan vaanaraan = vigorous monkeys; giri taTa udghuSTaan = on mountain's, ridges, making noisy; jangamaan parvataan iva = mobile, mountains, like; dvirada prakhyaan = elephantine, in aspect; mahii reNu samukshitaan = earth's, dust, covered [on bodies.]
If the first foot mattaan giri taTa udghuSTaan is connected with verse 10, it can also be said in respect of elephants like 'the elephants in rut are moving like mobile mountains and noisy on the mountain crags.'
4.13.12
वने वन चराम् च अन्यान् खेचराम् च विहंगमान् |
पश्यन्तः त्वरिता जग्मुः सुग्रीव वश वर्तिनः ॥
On seeing other forest beings in that forest and birds moving aloft in sky, those followers of Sugreeva quickly moved on.
sugriiva vasha vartinaH = Sugreeva's, under control, that move - followers of Sugreeva; vane = in forest; anyaan vana caraam ca = other, forest movers, also; khe caraam viham gamaan = aloft, movers, sky, flyers; pashyantaH = on seeing; tvaritaa jagmuH = quickly, moved.
The two words vihangama and khecara mean a bird. But the vihangama is the cognate word and khecara is its adjective, as observed by Dr. Satya Vrat in his: The Ramayana
- A Linguist Study.
4.13.13
तेषाम् तु गच्छताम् तत्र त्वरितम् रघुनंदनः |
द्रुम षण्ड वनम् दृष्ट्वा रामः सुग्रीवम् अब्रवीत् ॥
While they are quickly going, Rama, the delight of Raghu's dynasty, saw there a clump of forest trees and he asked Sugreeva like this.
teSaam tvaritam gacChataam = they, while quickly, going; raghu nandanaH raamaH = Raghu's, delight of, Rama; tatra = there; druma SaNDa vanam = tree, clump, forest; dR^iSTvaa = on seeing; sugriivam abraviit = to Sugreeva, said.
4.13.14
एष मेघ इव आकाशे वृक्ष षण्डः प्रकाशते |
मेघ संघात विपुलः पर्यन्त कदली वृतः ॥
"This cluster of trees surrounded with plantain trees is like an accumulation of thick clouds, and this is shining forth like a cloudscape in sky.
eSa vR^ikSa = SaNDaH = this, trees, cluster of; megha sanghaata vipulaH = like clouds, accumulation, extensive - thick; pari aanta = all, around; kadalii vR^itaH = plantain trees, surrounded by; aakaashe megha iva prakaashate = in sky, cloud [cloudscape,] like, shining forth.
4.13.15
किम् एतत् ज्ञातुम् इच्छामि सखे कौतूहलम् मम |
कौतूहल अपनयनम् कर्तुम् इच्छामि अहम् त्वया ॥
"What is this? I wish to know and oh, friend, I wish you to clear this inquisitiveness of mine.
sakhe = oh, friend; kim etat = what, this; j~naatum icChaami = to know, I wish to; kautuuhalam mama = inquisitive, of mine; kautuuhala apanayanam kartum aham icChaami tvayaa = inquisitiveness, to be clear, be made, I, wish to, by you.
4.13.16
तस्य तद् वचनम् श्रुत्वा राघवस्य महात्मनः |
गच्छन्न् एव आचचक्षे अथ सुग्रीवः तत् महद् वनम् ॥
On hearing that sentence of that great soul Raghava, then Sugreeva described about the significance of that forest while proceeding on the way.
mahaatmanaH tasya raaghavasya = great-soul, that, Raghava's; tat vacanam shrutvaa = that, sentence, on hearing; tataH = then; sugriivaH = Sugreeva; gacChann eva = while proceeding, only; tat mahat vanam aacacakSe = that, significance, of forest, described.
4.13.17
एतद् राघव विस्तीर्णम् आश्रमम् श्रम नाशनम् |
उद्यान वन संपन्नम् स्वादु मूल फल उदकम् ॥
"Raghava, this spacious hermitage with abundant gardens and dainty tubers, fruits and water is a weary remover." Thus Sugreeva started telling Rama.
raaghava = Raghava; udyaana vana sampannam = pleasure, gardens, abundant in; svaadu muula phala udakam = having dainty, tubers, fruits, water; vistiirNam = spacious; etat shrama naashanam aashramam = this, weary, removing, hermitage
4.13.18
अत्र सप्तजना नाम मुनयः संशित व्रताः |
सप्त एव आसन् अधः शीर्षा नियतम् जल शायिनः ॥
"There were hermits named sapta jana, Seven Persons, who were dourly vowed with their heads pendulous downward and legs up, as in shiirSa aasana , the upside-down yogic body posture, and who always reclined in water.
atra = in there; samshita vrataaH = dourly, vowed ones; niyatam = scrupulously; adhaH shiirSaa = downward, with heads; jala shaayinaH = always, in water reclining; saptajanaa naama = sapta jana [Seven Persons,] named; sapta eva = seven, thus; munayaH aasan = hermits, were there.
4.13.19
सप्त रात्रे कृत आहारा वायुना अचल वासिनः |
दिवम् वर्ष शतैः याताः सप्तभिः सकलेवराः ॥
"They were making diet on air alone that too once in seven days, and living unwaveringly in that way they practised their asceticism for seven hundred years and went to heavens with their bodies.
sapta raatre = for seven, nights [and days]; vaayunaa = on air; kR^ita aahaaraa = making, diet; a cala vaasinaH = not, waveringly, they were living; saptabhiH varSa shataiH = seven years, hundred - for seven hundred years [of their ascesis]; sa kalevaraaH divam yaataaH = with, bodies, to heaven, they went.
4.13.20
तेषाम् एतत् प्रभावेण द्रुम प्राकार संवृतम् |
आश्रमम् सुदुराधर्षम् अपि स इन्द्रैः सुर असुरैः ॥
"This hermitage that has encircling trees for its compound wall has become highly unassailable even for Indra together with all gods and demons.
druma praakaara samvR^itam = trees, compound wall, encircled with; etat aashramam = this, hermitage; teSaam prabhaaveNa = by their, influence; sa indraiH sura asuraiH api = with, Indra, by gods, by demons, even; su duraadharSam = highly, unassailable.
4.13.21
पक्षिणो वर्जयन्ति एतत् तथा अन्ये वनचारिणः |
विशन्ति मोहाद् ये अपि अत्र न निवर्तन्ते ते पुनः ॥
"Birds and other forest moving animals forbear this hermitage and those that unknowingly enter in there they do not return.
pakSiNaH = birds; tathaa anye vana caariNaH = thus, other, forest movers [animals]; etat varjayanti = this hermitage, they forbear; ye mohaat atra vishanti = those, unknowingly, in there, enter; te punaH na nivartante = they, again, not, returning.
4.13.22
विभूषण रवाअः च अत्र श्रूयंते सकलाक्षराः |
तूर्य गीत स्वनाअः च अपि गन्धो दिव्यः च राघव ॥
"From there artistically worded lyrical and instrumental tunes, and even the sounds of ornaments are audible, and oh, Raghava, one can sense a divine fragrance too.
Raaghava = Raghava; atra = there; sakala = sa kala akSaraaH = with, artistically, worded; vibhuuSaNa ravaaH ca = ornament's, sounds, also; tuurya giita svanaaaH ca api = instrumental, lyrical, tunes; shruuyante = are audible; gandhaH divyaH = ca fragrance, divine, also - you can smell.
4.13.23
त्रेताग्नयो अपि दीप्यन्ते धूमो हि एष प्रदृश्यते |
वेष्टयन् इव वृक्ष अग्रान् कपोत अंग अरुणो घनः ॥
"Even the triadic ritual-fires glow there, and their thick and ochry coloured smoke like that of a reddish-brown pigeon is apparent muffling the treetops.
tretaagnayaH api diipyante = triadic, ritual-fires, even, glow; vR^ikSa agraan = tree, tops; veSTayan iva = muffling, as though; kapota anga aruNaH = pigeon, body's, ochre-coloured [unlike those of white or grey Columba livia species]; ghanaH = thick; eSa dhuumaH pradR^ishyate hi = this, smoke, is apparent, indeed.
4.13.24
एते वृक्षाः प्रकाशन्ते धूम संसक्त मस्तकाः |
मेघ जाल प्रतिच्छन्ना वैदूर्य गिरयो यथा ॥
"When that smoke is mantling their tops these trees are beaming forth like mountains of gems overlaid with clusters of clouds.
dhuuma samsakta mastakaaH = smoke, mantled, with heads - at treetops; ete vR^ikshaaH = these, trees; megha jaala praticChannaaH = clouds, cluster of, overlaid; vaiduurya girayaH yathaa = lapis', mountains [gem-mountains,] as with; prakaashante = they beam forth.
4.13.25
कुरु प्रणामम् धर्मात्मन् तेषाम् उद्दिश्य राघवः |
लक्ष्मणेन सह भ्रात्रा प्रयतः संयत अंजलिः ॥
"Offer salutations determinedly and adjoining palms addressing the sages called Seven Persons, oh Raghava, along with brother Lakshmana
dharmaatman = oh, righteous one; raaghavaH = Raghava; teSaam uddishya = them [the sages,] addressing; bhraatraa lakSmaNena saha = brother, along with, Lakshmana; prayataH = determinedly; samyata anjaliH = adjoining, palms; kuru praNaamam = offer, salutation.
4.13.26
प्रणमन्ति हि ये तेषाम् ऋषीणाम् भावित आत्मनाम् |
न तेषाम् अशुभम् किंचित् शरीरे राम दृश्यते ॥
"Those that offer salutations to those sages with contemplated souls will evince no bodily trauma in the least." Thus said Sugreeva to Rama.
raama = Rama; bhaavita aatmanaam teSaam R^iSiiNaam = contemplated souls, at them, those sages; ye praNamanti = those, who offer salutations; teSaam shariire = to them, in bodies [bodily]; kimcit = in the least; a shubham = not, auspicious - trauma; na vidyate = not, found.
4.13.27
ततो रामः सह भ्रात्रा लक्ष्मणेन कृतांजलिः |
समुद्दिश्य महात्मानः तान् ऋषीन् अभ्यवादयत् ॥
Then Rama along with brother Lakshmana adjoined palms, addressed himself to the great-souled sages known as Seven Persons, and offered salutations to them.
tataH raamaH saha bhraatraa lakSmaNena = then, Rama, with, brother, Lakshmana; kR^ita anjaliH = adjoining, palms; mahaatmaanaH taan R^iSiin samuddishya = great souled ones, them the sages, on addressing; abhyavaadayat = offered salutations.
अभिवाद्य च धर्मात्मा रामो भ्राता च लक्ष्मणः |
सुग्रीवो वानराअः चैव जग्मुः संहृष्ट मानसाः | ४-१३-२८
That righteous Rama along with brother Lakshmana, Sugreeva and other monkeys having worshipped those sages proceeded to Kishkindha well-pleased at heart.
dharmaatmaa = righteous one; raamaH bhraataa lakSmaNaH sugriivaH vaanaraaaH caiva = Rama, brother, Lakshmana, Sugreeva, monkeys, also thus; abhivaadya = on worshipping; jagmuH sam hR^iSTa maanasaaH = proceeded, well, pleased, at heart.
4.13.29
ते गत्वा दूरम् अध्वानम् तस्मात् सप्त जन आश्रमात् |
ददृशुः ताम् दुराधर्षाम् किष्किन्धाम् वालि पालिताम्
॥
Having gone a long way from that hermitage of Seven Persons they have seen that unassailable and Vali ruled city namely Kishkindha.
te tasmaat saptajana aashramaat = they, from that, Saptajana, hermitage; duuram adhvaanam gatvaa = long, on way, on going; vaali paalitaam duraadharSaam taam kiSkindhaam dadR^ishuH = by Vali, ruled, unassailable one, her, that Kishkindha, they saw.
4.13.30
ततस्तु रामानुज राम वानराः
प्रगृह्य शस्त्राणि उदित उग्र तेजसा |
पुरीम् सुरेश आत्मज वीर्य पालिताम्
वधाय शत्रोः पुनर् आगताः इह ॥
Then Rama's bother Lakshmana, Rama, and other monkeys wielding their weapons and flaring with their upsurged fiery again came to eliminate that enemy Vali to the city that is ruled by the brawn of the same Vali, the son of Indra.
tataH = then; udita ugra tejasaa = up surged, fiery, with flare of; raama anuja = Rama's, [younger] brother - Lakshmana; raamaH = Rama; vaanaraaH = monkeys; shastraaNi pragR^ihya = weapons, on taking, wielding; shatroH vadhaaya = enemy, to eliminate; suresha aatmaja = gods, lord - Indra's, son - Vali; viirya paalitaam = by his brawn, ruled; puriim = to city; punaH iha aagataaH = again, to here, they came.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे त्रयोदशः सर्गः
Sarga 14
4.14.1
सर्वे ते त्वरितम् गत्वा किष्किन्धाम् वालिनः पालिताम् |
वृक्षैर् आत्मानम् आवृत्य व्यतिष्ठन् गहने वने ॥
They all on quickly going to Kishkindha, the city of Vali, hedged themselves in the thickets of forest trees and waited.
te sarve vaalinaH puriim kiSkindhaam = they, all, to Vali's, city, to Kishkindha; tvaritam gatvaa = quickly, on going; gahane vane vR^ikSaiH aatmaanam aavR^itya = in thickets, of forests, with trees, themselves, covering [themselves - camouflaging]; atiSThan = stayed waited on.
4.14.2
विसार्य सर्वतो दृष्टिम् कानने कानन प्रियः |
सुग्रीवो विपुल ग्रीवः क्रोधम् आहारयद् भृशम् ॥
That forest lover with tumultuous voice Sugreeva cast his eye everywhere and assumed tremendous fury.
kaanana priyaH = forest, lover; vipula griivaH sugriivaH = tumultuous, voiced one, Sugreeva; kaanane sarvataH dR^iSTim visaarya = in forest, everywhere, his sight, on spreading out; bhR^isham krodham aahaarayat = tremendous, fury, he assumed.
4.14.3
ततः तु निनदम् घोरम् कृत्वा युद्धाय च आह्वयत् |
परिवारैः परिवृतो नादैर् भिन्दन् इव अंबरम् ॥गर्जन् इव महामेघो वायु वेग पुरस्सरः |
Then Sugreeva encompassed by his followers war-whooped ghastlily, like a great cloud that emerged accelerated by gusty wind and that is thundering as though to rip the sky, inviting Vali for fight.
parivaaraiH parivR^itaH = with his followers, encompassed by; tataH naadaiH = then, with shouting; ambaram bhindan iva = sky, ripping, as though; vaayu vega purassaraH = by air's, dash, accelerated; mahaa meghaH iva garjan = great cloud, like, thundering;, ghoram ninadam kR^itvaa = ghastly, noise - war-whoop, on making; yuddhaaya ca ahvayat = for fight, also invited.
4.14.4
अथ बालार्क सदृशो दृप्त सिम्ह गतिः ततः ॥दृष्ट्वा रामम् क्रिया दक्षम् सुग्रीवो वाक्यम् अब्रवीत् |
Then Sugreeva who is like the rising sun and whose stride is like that of a proud lion saw the adroit Rama and then said this sentence. [4-14-4b, 5a]
4b, 5a. atha baala arka sadR^ishaH = then, young, sun [rising sun,] alike; dR^ipta simha gatiH = proud, lion, in stride; sugriivaH = Sugreeva; kriyaa dakSam = in deeds, expert [adroit one]; raamam = at Rama; dR^iSTvaa = on seeing; tataH vaakyam abraviit = then, sentence, said;.
4.14.5
हरि वागुरया व्याप्तम् तप्त कांचन तोरणाम् ॥प्राप्ताः स्म ध्वज यंत्र आढ्याम् किष्किन्धाम् वालिनः पुरीम् |
" She whose arch-way is decorated in gold, who is spread out with snares of monkeys, and who is impregnated with flags and machinery, we arrived at such city of Vali, Kishkindha. [4-14-5b, 6a]
5b, 6a. hari vaagurayaa vyaaptaam = monkey's, by snares, she who is spread out [Kishkindha]; tapta kaancana toraNaam = burnt [purified] golden, [decorated with] having arch-ways; dhvaja yantra aaDhyaam = flags, machinery, impregnated with; vaalinaH puriim kiSkindhaam praaptaaH sma = Vali's, city, at Kishkindha, arrived, we are.
4.14.6
प्रतिज्ञा या कृता वीर त्वया वालि वधे पुरा ॥सफलाम् कुरु ताम् क्षिप्रम् लताम् काल इव आगतः |
"Oh Brave one, you make happen the promise you earlier made regarding the elimination of Vali on time, like the time of sprouting that enables a creeper-plant to bear a sprout on time. [4-14-6b, 7a]
6b, 7a. viira = oh, brave one; tvayaa vaali vadhe = by you, in Vali's, killing; puraa yaa pratij~naa kR^itaa = earlier, which, promise, is made; taam = that; aagataH kaalaH lataam iva = on arrival, of time, creeper-plant, like; kSipram sa phalaam kuru = on time, with, fruition - make happen, you make.
The use of sprouting of a tendril, or fruition at this juncture is to express that Sugreeva is like the slender leafless shoot of a climbing plant that requires some firm-rooted tree to hang on and flourish. It is said lata, kavita, vanita na shobhate aashrayam vinaa climbing plant, poetry, or an young girl do not prosper without patronage. So Sugreeva is submitting himself, as a kainkarya to the patronage of Rama, like Lakshmana.
4.14.7
एवम् उक्तः तु धर्मात्मा सुग्रीवेण स राघवः ॥तम् एव उवाच वचनम् सुग्रीवम् शत्रु सूदनः |
When thus said by Sugreeva that enemy-destroyer and righteous Raghava said this word Sugreeva. [4-14-7b, 8a]
7b, 8a. sugriiveNa evam uktaH = Sugreeva, this way, when said; dharmaatmaa = by righteous; shatru suudanaH = enemy, destroyer; saH raaghavaH = he, that Raghava; tam eva uvaaca vacanam = to him [to Sugreeva,] only, said, words.
4.14.8
कृत अभिज्ञान चिह्नः त्वम् अनया गज साह्वया ॥लक्ष्मणेन समुत्पाट्य एषा कण्ठे कृता तव |
"By which creeper-garland that Lakshmana plucked out and garlanded you, by this creeper-garland of gaja-flowers alone your identification is marked. [4-14-8b, 9a]
8b, 9a. [yaa = by which]; eSaa lakshmaNena samutpaaTya = this, by Lakshmana, on plucking out; tava kaNThe kR^itaa = at neck, of yours, is made - what for it is garlanded; anayaa gaja saahvayaa = by this, gaja-flower, creeper-garland; tvam kR^ita abhij~naana cihnaH = you are, made, identification, is marked.
4.14.9
सोभासे अपि अधिकम् वीर लतया कण्ठसक्तया ॥विपरीत इव आकाशे सूर्यो नक्षत्र मालया |
"Oh brave-one, you are shining forth with this creeper-garland laced at your neck like the night time sun with a garland of stars. [4-14-9b, 10a]
9b, 10a. viira = oh, brave one; kaNTha saktayaa latayaa = at neck, laced, by creeper-garland; aakaashe = in sky; vipariitaH = entwined / in night; suuryaH iva = sun, like / moon, like; adhikam sobhaase = impressively, you shine forth.
The usage of words vipariite and suuryaH iva are given many meanings. 1] pariita is said to be day and vi pariita is night and the Moon that traverses in the mid of night is called the Sun.
So Sugreeva is like the sun at night with the garland of stars, a metonymical expression.
2] Sugreeva is like the Sun in sky with a necklace of night-stars, which is impossible and hence it is abbhuuta upama, hyperbole.
3] Moon takes the sunrays and illumines the night thus the expression vipariite suurya iva metaphors Moon with Sun as in bimbaprati bimba nyaaya , mirror-image syndrome.
[4] vipariite kale = the word kale that is at an extraordinary time when some catastrophe is foreseen, then it is 'like the Sun shining in the night with stars, Sugreeva is also shining thus. For this astrology says:
Appearance of rainbow during night and appearance of night stars during daytime causes the destruction of the leader of that state, Garga says so.
Now that Sugreeva is appearing like the blazing Sun with garland of night stars, for he is wearing the gaja-flower garland, Rama foresees the destruction of the present lord of Kishkindha, namely Vali. Further Sugreeva is from Lord Sun's lineage. Govindaraja and Maheshvara Tiiratha agree on the last rendering.
4.14.10
अद्य वालि समुत्थम् ते भयम् वैरम् च वानर ॥एकेन अहम् प्रमोक्ष्यामि बाण मोक्षेण संयुगे |
"Oh Vanara, today itself I will set you free from the fear and enmity whipped up by Vali by releasing a single arrow in fight. [4-14-10b, 11a]
10b, 11a. vaanara = oh, monkey; adya aham = today, I will; samyuge = in fight; ekena baaNa mokSeNa = with single, arrow, on releasing; te = to you; vaali samuttham = by Vali, whipped up; bhayam vairam ca = fear, enmity, as well; pramokSyaami = I will set free.
4.14.11
मम दर्शय सुग्रीव वैरिणम् भ्रातृ रूपिणम् ॥वाली विनिहतो यावद् वने पांसुषु चेष्टते |
"You show me your enemy in a brother's mien, oh, monkey, by then he will be rolling in the dust of this forest eliminated by me. [4-14-11b, 12a]
11b, 12a. sugriiva = oh, Sugreeva; vairiNam bhraatR^i ruupiNam = enemy, in brother's, mien; mama darshaya = to me, you show; vaalii vinihataH = Vali, eliminated; vane paamsuSu = in forest, in dust; yaavat ceSTate = by then, he rolls.
4.14.12
यदि दृष्टि पथम् प्राप्तो जीवन् स विनिवर्तते ॥ततो दोषेण मा गच्छेत् सद्यो गर्हेच्च माम् भवान् |
"If he returns to live even after my espying him then immediately you can find fault with me, you can even deride me. [4-14-12b, 13a]
12b, 13a. dR^iSTi patham praaptaH = [my] sight, in the way, he gets [should I catch sight of him]; saH jiivan vinivartate yadi = [and if] he, to live, returns, if; tataH bhavaan = then, you can; sadyaH = immediately; maa doSeNa gacChet = me, with fault, you can find fault with me; maam garhet ca = me, you can deride, also.
4.14.13
प्रत्यक्षम् सप्त ते साला मया बाणेन दारिताः ॥ततो वेत्सि बलेन अद्य वालिनम् निहतम् मया |
"Seven saala trees are rived with a single of arrow of mine in your presence, thereby be sure that Vali will be dispatched now, by my might. [4-14-13b, 14a]
13b, 14a. te pratyakSam = in your, presence; mayaa baaNena = by me, by arrow; sapta saalaa daaritaaH = seven, saala trees, are rived; tataH = thereby; adya maya balena = now, by my, might; vaalinam nihatam vetsi = Vali will be, dispatched, you will be knowing - be sure.
4.14.14
अनृतम् न उक्त पूर्वम् मे चिरम् कृच्छ्रे अपि तिष्ठता ॥धर्म लोभ परीतेन न च वक्ष्ये कथंचन |
"Just bound by the anxiousness to implement righteousness untruth is unsaid by me earlier though I am involved in distresses for a long time, and hereafter it will not be said in anywise. [4-14-14b, 15a]
14b, 15a. kR^icChre ciram tiSThataa api = in distress, for a long time, situated in - involved in, even if; dharma lobha pariitena = rectitude, in the interest of, bound by - bound by the anxiousness to implement righteousness; me anR^itam na ukta puurvam = by me, untruth, not, spoken, earlier; kathancana na ca vakSye = in anywise, not, also, going to be said.
4.14.15
सफलाम् च करिष्यामि प्रतिज्ञाम् जहि संभ्रमम् ॥प्रसूतम् कलमक्षेत्रे वर्षेण इव शतक्रतुः |
"As Indra fructifies the sprouted paddy field I will make happen my promise, hence leave off your perplexity." [4-14-15b, 16a]
15b, 16a. shatakratuH varSeNa prasuutam kalama kSetre iva = Indra [fructifies,] by rain, sprouted, rice, field, as with; pratij~naam saphalaam kariSyaami = promise, fructify - will make happen, I will do; jahi sambhramam = kill, perplexity.
4.14.16
तद् आह्वान निमित्तम् च वालिनो हेममालिनः ॥सुग्रीव कुरु तम् शब्दम् निष्पतेद् येन वानरः |
"Thereby to invite that Vali with golden pendant, oh, Sugreeva, you make such a war-cry by which that monkey Vali comes out. [4-14-16b, 17a]
16b, 17a. sugriiva = Sugreeva; tat = thereby; hema maalinaH vaalinaH = one with golden pendant, Vali 's; aahvaana nimittam = for invitation, sake of; tam shabdam kuru = that [ such a,] sound, you make; yena vaanaraH niSpatet = by which, monkey [Vali,] comes out.
4.14.17
जितकाशी जयश्लाघी त्वया च अधर्षितः पुरात् ॥निष्पतिष्यति असंगेन वाली स प्रियसम्युगः |
"Vali is a willing fighter who shines forth by his victories and one who is given ovation for his triumphs, and undefeated by you as yet, such as he is he may be incited with war-whoop so that he comes out without any hindrance. [4-14-17b, 18a]
17b, 18a. jita kaashii = by victory, one who shines forth; jaya shlaaghii = by triumphs, one who is given ovation; tvayaa a dharSitaH = by you, not, assailed, not defeated; priya samyugaH = dearer, is combats [Vali is always a willing fighter]; saH = such as he is; vaali = that Vali; a sangena = without, association - hindrance; puraat = from city [Kishkindha]; niSpatiSyati = comes out.
Here the word jaya - bala shlaaghii gives another meaning that Vali lauds the opponent's might but discredits it to be inferior than his own might. Likewise tvayaa ca a dharSita also means that 'by you not overcome yet...' Sugreeva has just returned to Rama after a fight with Vali. So it is said that adharSaNa is in nishchaya ardhaka, and since Sugreeva encountered Vali once, Vali will not tolerate any more war cries from Sugreeva, thus comes out of Kishkindha.
ripunagara gopura dvaaram uparudhya vyuthaaya bahir aagaccheti samud ghoShaya | tadasahamaano vaali yuddha sannadho bahir nirgacched eva --- iti raama vacanam - dharmaakuutam
4.14.18
रिपूणाम् धर्षितम् श्रुत्वा मर्षयन्ति न संयुगे ॥जानन्तः तु स्वकम् वीर्यम् स्त्री समक्षम् विशेषतः |
"One who is assertive of his own valour will not tolerate to hear enemy's daring in a brawl, that too in the presence of ladies." So said Rama to Sugreeva. [4-14-18b, 19a]
18b, 19a. svakam viiryam jaanantaH = his own, valour, knowers - assertive; samyuge = in brawl; ripuuNaam dharSitam shrutvaa = of enemies, daring, on hearing; na marSayanti = will not, tolerate; strii samakSam visheSataH = ladies, presence, especially.
4.14.19
स तु राम वचः श्रुत्वा सुग्रीवो हेमपिंगलः ॥ननर्द क्रूर नादेन विनिर्भिन्दन् इव अम्बरम् |
On hearing the words of Rama he that Sugreeva with golden yellow complexion blared a gruesome blare as though to completely rend the sky. [4-14-19b, 20a]
19b, 20a. hema pingalaH = one who has golden, yellow in hue; saH sugriivaH = that, Sugreeva; raama vacaH shrutvaa = Rama's, words, on hearing; ambaram vi nir bhindan = very, completely, to rend; iva = as though; kruura naadena nanarda = with a gruesome, blare, blared.
4.14.20
तत्र शब्देन वित्रस्ता गावो यान्ति हतप्रभाः ॥राजदोष परामृष्टाः कुलस्त्रिय इव आकुलाः |
By that sound of Sugreeva the splendour of cows is marred and they are running helter-skelter like the well-born ladies who are mishandled by invaders due to the misrule of their own king. [4-14-20b, 21a]
20b, 21a. tatra = there; shabdena vitrastaa = by sound, highly scared; gaavaH = cows; yaanti hata prabhaaH = are running, marred, in their splendour; raaja doSa = king, at fault [misrule]; paraa mR^iSTaaH = by outsiders - invaders, mishandled - ill-treated; kula striya iva = well-born, ladies, like; aakulaaH = perturbed; [dudrave = fled helter-skelter.]
4.14.21
द्रवन्ति च मृगाः शीघ्रम् भग्ना;इव रणे हयाः |
पतन्ति च खगा भूमौ क्षीण पुण्या इव ग्रहाः ॥
And deer are hurriedly fleeing like war worsted horses, and the sky-flying birds are falling to ground like planets or stars when their merit diminishes. [4-14-21b, c]
21b, c. raNe bhagnaa hayaaH iva = in war, broken - defeated, horses, like; mR^igaaH shiighram dravanti = deer, hurriedly, fleeing; kSiiNa puNyaa grahaaH iva = diminished, merit, planets/stars, as if; khagaa bhuumau patanti ca = bird, onto ground, falling, also.
Sugreeva's blare made the mild cows, which so far not habituated to such sounds run hither and thither like horses. And they the running of cows also look like the scramble of well-born ladies when they are ill-treated, handling by their braids, by the invaders who conquer the kingdom due to the misrule of the king in throne. The deer is famous for speedy springing. But the noise made by Sugreeva impaired the faculty of springing of deer and the deer are now limping to flee like impaired war-horses in the war field. Some translations say the impairment is for horses. The sky flying birds need not touch the ground but they are now falling onto the ground due to the impact of the sound made by Sugreeva. Their falling is like the meteors falling onto ground. It is said that every liberated soul becomes a star in the sky, like the star of North Pole, dhruva tara . So also the planets and stars are the liberated soul of eminent saints or sages. Thus the falling of birds is compared to the falling of stars, planets, or meteors. This expression is shleSa with kaanti guNa ; Metaphoric colligates.
4.14.22
ततः स जीमूत कृत प्रणादो
नादम् हि अमुंचत् त्वरया प्रतीतः |
सूर्यात्मजः शौर्य विवृद्ध तेजाः
सरित् पतिर्वा अनिल चंचल ऊर्मिः ॥
Sugreeva, the son of Sun, who is well-known for cloud like thundering, and whose vigour is now reinforced by his bravery, then promptly released an oceanic roar like an ocean with splashing waves drifted by gales.
tataH = then; suurya aatmajaH = Sun's, son; pratiitaH = well known; for jiimuuta kR^ita praNaadaH = like a cloud, who can make, great sounds; shaurya vivR^iddha tejaaH = by bravery, reinforced, vigour; anila cancala uurmiH = by air, drifted, waves; sarit patiH iva = rivers', husband [ocean] like; tvarayaa naadam amuncat hi = promptly, sound, he released, indeed.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे चतुर्दशः सर्गः
Sarga 15
4.15.1
अथ तस्य निनादम् तम् सुग्रीवस्य महात्मनः |
शुश्राव अन्तःपुर गतो वाली भ्रातुर् अमर्षणः ॥
Then the illiberal Vali has clearly heard that outcry of his plain-spoken brother Sugreeva from his palace chambers.
tataH = then; mahaatmanaH bhraatuH tasya sugriivasya = great-souled [plain-spoken] one, brother's, his, Sugreeva's; tam ninaadam = that, outcry; antaHpura gataH = to palace chambers, one who is in; amarSaNaH = illiberal one; vaalii shushraava = Vali, clearly heard.
4.15.2
श्रुत्वा तु तस्य निनदम् सर्वभूत प्रकंपनम् |
मदः च एकपदे नष्टः क्रोधः च आपादितो महान् ॥
On hearing Sugreeva's outcry that is shuddering all beings Vali's insolence is diminished as high furore superimposed on it.
tasya = his [Sugreeva's]; sarva bhuuta pra kampanam = all, beings, highly, shuddering; ninadam shrutvaa = outcry, on hearing; eka pade = in a trice; madaH ca naSTaH = [Vali's,] insolence, is diminished; mahaan krodhaH aapaaditaH ca = high, furore, superimposed, also.
4.15.3
ततो रोष परीत अंगो वाली स कनक प्रभः |
उपरक्त इव आदित्यः सद्यो निष्प्रभताम् गतः ॥
Then, embitterment overspreading on all his limbs Vali with golden-hue is immediately rendered non-luminous like the eclipsed sun.
tataH = then; roSa pariita angaH = embitterment, overspreading, on limbs; saH vaalii = he, that Vali; kanaka prabhaH = one in golden, hue; uparakta aadityaH iva = eclipsed / after sunset, sun, like; sadyaH niS prabhataam gataH = immediately, without, luminosity, went into [rendered as.]
4.15.4
वाली दंष्ट्रा करालः तु क्रोधाद् दीप्त अग्नि लोचनः |
भाति उत्पतित पद्माभः समृणाल इव ह्रदः ॥
With asymmetrical teeth and with burning fireball like eyes Vali is reflective of a lake whose red-lotuses are uprooted leaving stalks afloat.
damSTraa karaalaH = with teeth, asymmetrical; krodhaat = by fury; diipta agni locanaH = burning, fire like, eyed; vaalii = Vali; ut patita padma aabhaH = [like] up, rooted, lotuses, in shine; sa mR^iNaala hradaH iva = with, stalks, lake, like bhaati = he shone forth.
Vali's aspect is like a lake into which an elephant on its entry creates turmoil and uproots its red-lotuses, thus leaving the pond with their stalks afloat and its clear water turning reddish due to the elephant's heaving of the slushy red-mud. Maheshvara Tiirtha.
4.15.5
शब्दम् दुर्मर्षणम् श्रुत्वा निष्पपात ततो हरिः |
वेगेन च पद न्यासैर् दारयन् इव मेदिनीम् ॥
That monkey Vali then on hearing that intolerable noise bolted out of palace chambers thumping his feet as though to shatter the earth.
tataH = then; hariH = monkey Vali; shrutvaa dur marSaNam shabdam = on hearing, not, tolerable, noise; vegena pada nyaasaiH = speedily, by foot, placing [thumping feet]; mediniim daarayan iva = earth, shattering, as though; niSpapaata = bolted out.
4.15.6
तम् तु तारा परिष्वज्य स्नेहाद् दर्शित सौहृदा |
उवाच त्रस्त संभ्रांता हित उदर्कम् इदम् वचः ॥
His wife Tara stepped in and showing goodwill and amity hugged him, for she is in fear and bewilderment, and said this word that is beneficial in its futurity if Vali heeds it.
taaraa = Lady Tara; tam snehaat pariSvajya = him, in amity, on hugging; darshita sauhR^idaa = one who has shown, good will; trasta sambhraantaa = in fear, bewildered; hita udarkam idam vacaH = beneficial, futurity, this, word; uvaaca = said.
4.15.7
साधु क्रोधम् इमम् वीर नदी वेगम् इव आगतम् |
शयनाद् उत्थितः काल्यम् त्यज भुक्ताम् इव स्रजम् ॥
"Oh brave one, you better gently leave off this anger that is coming on like a gushing river as is done with an enjoyed chaplet on getting up from bed in early hours.
viira = oh, brave one; nadii vegam iva aagatam = river's, speediness [gush,] like, that came; imam krodham = this, anger; kaalyam = in early hours; shayanaat utthitaH = from bed, on getting up; bhuktaam srajam iva = enjoyed, chaplet, like; saadhu tyaja = gently, leave off.
4.15.8
काल्यम् एतेन संग्रामम् करिष्यसि च वानर |
वीर ते शत्रु बाहुल्यम् फल्गुता वा न विद्यते ॥
"Oh, monkey, you can fight with him in early hours of tomorrow, oh, brave one, evidently you neither have divers enemies nor your valour is trivialised." "You can fight with him at appropriate time, thereby your enemy is neither glorified nor you are trivialised evidently, for you are a braving one.
vaanara = oh, monkey; etena kaalyam samgraamam kariSyasi = with him, in early hours / or at appropriate time, fighting, you can do; viira = oh brave one; te shatru baahulyam = to you, enemies, divers; phalgutaa vaa na vidyate = [your valour] trivialised, or, not, evident.
Fighting on next day morning means that Sugreeva has come in the evening time. This is not accepted by some and they give meaning to the word kaalyam differently.
4.15.9
सहसा तव निष्क्रामो मम तावत् न रोचते |
श्रूयताम् अभिधास्यामि यन् निमित्तम् निवार्यते ॥
"Your quick exiting is disagreeable for me, and what for you are dissuaded that may be listened as I tell.
sahasaa tava niSkraamaH = quickly, your, exiting; mama na rocate taavat = for me, not, pleasing - disagreeable; yan nimittam nivaaryate = by what, reason, you are dissuaded; shruuyataam abhidhaasyaami = let it be heard, I will tell.
4.15.10
पूर्वम् आपतितः क्रोधात् स त्वाम् आह्वयते युधि |
निष्पत्य च निरस्तः ते हन्यमानो दिशो गतः ॥
"Earlier Sugreeva came assaulting and inviting you for a combat, and you also have gone out and rendered him as a nonentity, and being battered by you he fled in all directions.
puurvam krodhaat aa patitaH = earlier, in anger came, falling on - came assaulting; tvaam yudhi aahvayate = you, for fight, he is inviting; te = to you [by you]; niS patya = on going out; nirastaH = defeated - made a nonentity; hanyamaanH dishaH gataH = by you, being battered, into directions, fled.
4.15.11
त्वया तस्य निरस्तस्य पीडितस्य विशेषतः |
इह एत्य पुनर् आह्वानम् शंकाम् जनयति इव मे ॥
"He who is undone earlier by you, particularly after torturing by you, his coming here again and inviting you for a duel is causing a doubt in me.
tvayaa = by you; nirastasya = who is undone; visheSataH piiDitasya = especially, tortured; tasya = such a one; iha punaH etya = to here, again, on coming,; aahvaanam = inviting you - for duel; me shankaam janayati iva = to me, doubt, causing, like that.
4.15.12
दर्पः च व्यवसायः च यादृशः तस्य नर्दतः |
निनादस्य च संरंभो न एतत् अल्पम् हि कारणम् ॥
"The arrogance and endeavour of the shouter, and even the rampage of his furore, all these will not have a trivial reason, isn't it.
nardataH = one who is shouting; tasya darpaH ca = his, arrogance, also; vyavasaayaH ca = endeavour, also; ninaadasya ca samrambhaH = furore's, also, rampage; etat alpam kaaraNam na hi = all this, with trivial, reason, not, isn't it.
4.15.13
न असहायम् अहम् मन्ये सुग्रीवम् तम् इह आगतम् |
अवष्टब्ध सहायः च यम् आश्रित्य एष गर्जति ॥
"I do not think that Sugreeva has come here unaccompanied, and on whom he is dependant must be an unflinching support foregathered by Sugreeva.
iha aagatam tam sugriivam = to here, who came, that, Sugreeva is; a sahaayam aham = not, assisted; na manye = not, I think; avaSTabdha sahaayaH ca = foregathering [unflinching,] support, also; yam aashritya eSaH garjati = whom, depending on, he is [Sugreeva is,] roaring.
4.15.14
प्रकृत्या निपुणः चैव बुद्धिमान् चैव वानरः |
न अपरीक्षित वीर्येण सुग्रीवः सख्यम् एष्यति ॥
"By his nature Sugreeva is an expert and even so a clever one, and he does not enter into friendship with anyone without examining his mettle.
prakR^ityaa nipuNaH caiva = by nature, [Sugreeva is] an expert, also thus; buddhimaan = clever one; vaanaraH = that monkey [Sugreeva]; a pariikSita viiryeNa = without, examining, mettle; sugriivaH sakhyam = Sugreeva, friendship; na eSyati = will not, engage [in friendship.]
4.15.15
पूर्वम् एव मया वीर श्रुतम् कथयतो वचः |
अंगदस्य कुमारस्य वक्ष्यामि अद्य हितम् वचः ॥
"I am already briefed by our son Angada's information, and what I have heard I will now relate that helpful word to you.
viira = oh, brave one; puurvam eva kathayataH = already, only, [to me] told - briefed; kumaarasya angadasya vacaH = [our] son by Angada's, word - information; maya shrutam = by me, heard; hitam vacaH adya vakSyaami = helpful, word, now, I will tell.
4.15.16
अंगदः तु कुमरो अयम् वनांतम् उपनिर्गतः |
प्रवृत्तिः तेन कथिता चारैः असीत् निवेदिता ॥
"Son Angada said this account when he returned from forests, and to him spies are said to have reported this.
kumaraH ayam angadaH tu = son, this, Angada, but; vana antam upanirgataH = in forest, interior, [went and] came out of; tena pravR^ittiH kathitaa = by him, an account, is said; caaraiH niveditaa asiit = by spies, reported, it is.
4.15.17
अयोध्य अधिपतेः पुत्रौ शूरौ समर दुर्जयौ |
इक्ष्वाकूणाम् कुले जातौ प्रथितौ राम लक्ष्मणौ ॥सुग्रीव प्रिय कामार्थम् प्राप्तौ तत्र दुरासदौ |
"Those that are born in Ikshvaku dynasty, sons of the king of Ayodhya, valiant and unconquerable ones in war, called Rama and Lakshmana are there in this country. These two unassailable ones have chanced there at Sugreeva's place to fulfil the longing desire of Sugreeva. [4-15-17, 18a]
17, 18a. ikshvaakuuNaam kule jaatau = Ikshvaku, dynasty, born in; ayodhya adhipateH putrau = Ayodhya's, king's, two sons; shuurau = valiant ones; samara dur jayau = in war, not, conquerable ones; raama lakshmaNau = Rama, Lakshmana; prathitau = are available [and moving in this country]; dur aasadau = those two being not, assailable ones; sugriiva priya kaama artham = Sugreeva's, longing, desire, to fulfil; tatra praaptau = there [at Sugreeva's place Rishyamuka,] arrived.
4.15.18
स ते भ्रातुर् हि विख्यातः सहायो रण कर्मणि ॥रामः पर बलमर्दी युगान्त अग्निः इव उत्थितः |
"He is an acclaimed one for his warfare, and like the fire flaring up at the end of era he shatters the strength of enemies, and he is Rama your brother's helpmate, they say so. [4-15-18b, 19a]
18b, 19a. raNa karmaNi vikhyaataH = in war, works, acclaimed one; utthitaH yuga anta agniH iva = flared up, era, end of, fire, like; para bala mardii = other's [enemy's,] strength, shatterer of; saH raamaH = that, Rama; te bhraatuH sahaayaH hi = your, brother's, helpmate, they say so.
निवास वृक्षः साधूनाम् आपन्नानाम् परा गतिः | ४-१५-१९
आर्तानाम् संश्रयः चैव यशसः च एक भाजनम् |
"And he is said to the habitable tree for the polite, the ultimate course for the woebegone, a hospice for the agonised, and for grace Rama is the only abode. [4-15-19b, 20a]
19b, 20a. saadhuunaam nivaasa vR^ikSaH = for the polite, a habitable, tree; aapannaanaam paraa gatiH = for woebegone, ultimate, course; aartaanaam sam shrayaH caiva = for agonised, a good, hospice; yashasaH ca eka bhaajanam = for grace, also, the only, abode.
4.15.20
ज्ञान विज्ञान संपन्नो निदेशो निरतः पितुः ॥धातूनाम् इव शैलेन्द्रो गुणानाम् आकरो महान् |
"He is endowed with the knowledge of mundane and ultra-mundane things, he always abides in the directives of his father, and as with Mt. Himalayas for all natural elements he is the greatest mine of merits. [4-15-20b, 21a]
20b, 21. jnaana vi jnaana sampannaH = knowledge [of mundane things,] knowledge [of ultra-mundane things,] endowed with; pituH nideshaH nirataH [sthitaH = abides] = in father's, directive, always involved, [or, one who abides]; = ; dhaatuunaam iva shaila indraH = for elements, like, mountain, the great -Himalayas; guNaanaam mahaan aakaraH = for merits, greatest, mine.
4.15.21
तत् क्षमो न विरोधः ते सह तेन महात्मना ॥दुर्जयेन अप्रमेयेण रामेण रण कर्मसु |
"By that reason, with that unconquerable on in conflicts, an imponderable one and a great-soul Rama, your enmity is inapposite. [4-15-21b, 22a]
21b, 22a. tat = by that reason; mahaatmanaa = with great souled one; raNa karmasu durjayena = in conflicts, unconquerable one; a prameyeNa = not, estimable - imponderable one; saha tena raameNa = with that, Rama; te virodhaH na kSamaH = your, enmity, not, admissible - inadmissible, inappropriate, inapposite.
For the above three stanzas very lengthy commentary is rendered of which some points are detailed here. Lady Tara is elucidating the whole being of Rama as gathered by her from her son Angada. The second foot of verse 19 starts with the words nivaasa vR^iksha a habitable tree; if it be asked why Rama is compared with a tree, then it is said that tree requires no formalities like 'may I come in...' or 'rights of admission reserved...' etc., as with any other house or habitation, for taking hold of its shade. A tree first gives its shade to the traveller who seeks it and then affords its fruits or flowers satisfying the basic needs of the needy. So Rama is such a tree that protects and nourishes, should anybody seek his grace.
Next is saadhuunaam for polite supplicants he is the ultimate course. Tara is saying indirectly that Vali is not at all polite in treating Sugreeva either as crown prince of Kishkindha or as his own younger brother. As such Vali cannot supplicate to Rama at this stage for his impoliteness to Sugreeva and to Ruma, wife of Sugreeva, which is intolerable to Rama, and hence Vali shall not confront Rama. aartaanaam for earnest and anguished supplicants Rama is the ultimate recourse. This is what later said in Bhagavat Gita at 9-22, yoga skhemam vahamyaham... Vali may dismiss this idea saying that 'if Rama is the ultimate course for the polite supplicants, I have my recourse to other supreme lords, i.e., none other than Indra, my father...' And for this Tara is supplementing her thought in saying, yashasaH ca eka bhaajanaH the grace Rama is the only ultimate abode, where Indra and others are but penultimate. Hence as long as Rama is standing guard to Sugreeva, Sugreeva cannot be trivialised and this again as said in Bhagavad Gita, na me bhaktaH praNashyati... at 9-31.
Alternately, it is again as said later in Gita at 7-16 that chaturvidhaa bhajante maam... 'four kinds of devotees worship me...' Those four are, one who is seeking knowledge saadhuunaam; those that are interested in salvation, kaivalya kaamuka; like King Priikshit. One seeking of material gains aapannaanaam; those that seek the material gains that were not there previously to them, also called artha ardhii; like Sugreeva, Dhruva. One who is distraught aartaanaam; those that are in anguish like Gajendra, the Elephant caught in lake by crocodile in gajendra moksha. And the fourthly one who is a wise person yashasaH j
naani; gloriously enlightened one, like Shuka, Sanaka, Naarada, Bhiishma, Prahlada. And this wise one is impossible to exist and if he is there 'he is my soul jnaanii tu aatmaiva me matam...' Gita 7-18.For all these four kinds Rama is ...eka bhaajanam..., the only recourse.Next is j
naana, vijnaana sampatti In that jnaana is privy to the materialistic, worldly, kingly affairs. vijnaana is the knowledge derived from the scriptures, providentially profound. Or, through karmadhaaraya, jnaanaH ca asau vijnaa sampannaH ca... corporeally he is the knowledge, and spiritually he is gnostic as well. Hence he is the phenomenon of the Supreme Being in maintaining dharma. In order to maintain that dharma Rama is now observant of his father's orders pituH nideshe nirataH. This pursuit of father's orders is but one of the many other attributes of his dharma, and that alone is said here as secondary attribute, upa lakshaNa. Hence in pursuing his dharma Rama may eradicate adharma of Vali, insofar as Vali's misdemeanours towards Sugreeva and his wife Ruma are concerned. guNaanaam aakaraH; with his auspicious merits he is a Great Mine. Usually these guNa-s, attributs of Vishnu are six as per Vaishnavaite classification, con solidating them as ShaDguNa sampatti , which are aishvarya, viirya, yashas, shrii, j~naana, vairaagya. And there are many more in the depth of the soul of Rama hitherto unexcavated. As such, there are innumerable and auspicious elements, or merits, in him dhaatuunaam shailendraH. These elements neither subdivide nor shake him off his Himalayan personality, in the pursuit to establish dharma.
4.15.22
शूर वक्ष्यामि ते किंचिन् न च इच्छामि अभ्यसूयितुम् ॥श्रूयताम् क्रियताम् चैव तव वक्ष्यामि यद् हितम् |
"Oh dauntless one, I tell you this much that you shall not become overcritical of him, and what I say is beneficial to you that may now be listened and even implemented. [4-15-22b, 23a]
22b, 23a. shuura = oh, dauntless one; te kimcit vakSyaami = to you, a little, I will say; abhyasuuyitum = you to find fault in good merits, you to become overcritical; na ca icChaami = not, also, I wish; tava hitam yat vaksyaami = to you, what that is beneficial, that, I am saying; shruuyataam = be heard; kriyataam caiva = be done, also.
4.15.23
यौवराज्येन सुग्रीवम् तूर्णम् साधु अभिषेचय ॥विग्रहम् मा कृथा वीर भ्रात्रा राजन् यवीयसा |
"Oh, king, let Sugreeva be decorously and quickly anointed as prince regent, and oh, resolute one, let there be no hostility to your own younger brother. [4-15-23b, 24a]
23b, 24a. viira = oh, resolute one; raajan = oh, king; tuurNam = quickly; sugriivam = Sugreeva be; yauvaraajyena = as prince regent; saadhu abhiSecaya = gently - decorously, anoint; yaviiyasaa bhraatraa = with younger, brother; vigraham maa kR^ithaa = hostility, not, be made.
4.15.24
अहम् हि ते क्षमम् मन्ये तेन रामेण सौहृदम् ॥सुग्रीवेण च संप्रीतिम् वैरम् उत्सृज्य दूरतः |
"Achieving unanimity with Sugreeva and solidarity with Rama by discarding enmity, in effect is appropriate for you, thus I deem. [4-15-24b, 25a]
24b, 25a. vairam duurataH utsR^ijya = enmity, far away, discard; sugriiveNa sampriitim = with Sugreeva, harmony - unanimity; tena raameNa sauhR^idam = with him, Rama, solidarity; te kSamam aham manye hi = to you, appropriate, I, deem, in effect.
4.15.25
लालनीयो हि ते भ्राता यवीयान् एष वानरः ॥तत्र वा सन्निहस्थो वा सर्वथा बन्धुः एव ते |
"This Sugreeva is your younger brother and you should be keen about him, isn't it... and whether he is here or there in Rishyamuka he is just your brother. [4-15-25b, 26a]
25b, 26a. yaviiyaan bhraataa = younger, brother; eSa vaanaraH = this, monkey Sugreeva; te laalaniiyaH hi = to you, to be keen about him, isn't it; tatra san vaa = there, he is, either; iha sthaH vaa = here, he is there, or; sarvathaa te bandhuH eva = in any way, kinsman, just, of yours.
4.15.26
नहि तेन समम् बन्धुम् भुवि पश्यामि किंचन ॥दान मानादि सत्कर्रैः कुरुष्व प्रत्यनन्तरम् |
वैरम् एतत् सम् उत्स्रृज्य तव पार्श्वे स तिष्ठतु ॥
"Indeed, I do not see anyone on earth a coequal to him in kindred spirit, hence leave off this enmity and honour him with bestowals and felicitations as an insider, and retain him at your side. [4-15-26b, 27]
26b, 27. tena samam bandhum = his, coequal, kindred spirit; kimcana = anyone; bhuvi na pashyaami hi = on earth, not, I see, indeed; etat vairam samutsrR^ijya = all this, enmity, completely leaving off; daana maana aadi satkarraiH = with bestowals, felicitations, and the like, honours; prati anantaram = like one who is very close / like one who is your legatee; kuruSva = you make; saH tava paarshve tiSThatu = him, by your, side, be kept.
4.15.28
सुग्रीवो विपुल ग्रीवो महाबन्धुः मतः तव |
भ्रातृ सौहृदम् आलंब्य न अन्या गति इह अस्ति ते ॥
"That boisterously voiced Sugreeva is indisputably an excellent kinsman of yours, and hence brace yourself with the fondness of brotherhood, as there is no other way out to you.
vipula griivaH = broad, throated - boisterously, voiced; sugriivaH = Sugreeva; tava mahaa bandhuH mataH = your, an excellent, kinsman, accepted as - indisputable kinsman; bhraatR^i sauhR^idam aalambya = brother's, fondness, brace yourself; te iha anyaa gati na asti = to you, now, another, way out, is not, there.
4.15.29
यदि ते मत् प्रियम् कार्यम् यदि च अवैषि माम् हिताम् |
याच्यमानः प्रियत्वेन साधु वाक्यम् कुरुष्व मे ॥
"If you look upon to do my favoured deed, and if you look upon me as an expedient one, I beg of you in our loving attachment that my gentle word of advise be done.
te mat priyam kaaryam [aveSi] yadi = to you, to me, dear, deed [if you consider,] if; maam hitaam avaiSi yadi ca = me, as expedient, means of attaining an end, [if you] believe, if; priyatvena = in loving attachment; yaacyamaanaH = you are being begged; me vaakyam saadhu kuruSva = my, word [of advise,] simply, you make happen.
4.15.30
प्रसीद पथ्यम् श्रुणु जल्पितम् हि मे
न रोषम् एव अनुविधातुम् अर्हसि |
क्षमो हि ते कोशल राज सूनुना
न विग्रहः शक्र सम तेजसा ॥
"Be graceful and it behove you to listen to my small but expedient talk, and following up rancour alone is unbecoming of you, thereby your confrontation with the Prince of Kosala will be unpardonable for his dynamism equals that of Indra." Thus Tara spoke to her husband Vali.
prasiida = be graceful; shruNu me pathyam jalpitam = listen, to my, expedient, small talk; roSam eva = rancour, alone; anuvidhaatum na arhasi = to follow up, not, becoming of you; shakra sama tejasaa = with Indra, equal, in dynamism; koshala raaja suununaa = with Kosala, king's, son; te vigrahaH na kshamaH hi = to you, confrontation, not, pardonable, indeed.
4.15.31
तदा हि तारा हितम् एव वाक्यम्
तम् वालिनम् पथ्यम् इदम् बभाषे |
न रोचते तद् वचनम् हि तस्य
काल अभिपन्नस्य विनाश काले ॥
Then, though Tara spoke beneficial and advisable words they are unimpressive to Vali for he is impounded by fatality and driven by time to his doom.
tadaa hi taaraa = then, indeed, Tara; tam vaalinam = to him, Vali; hitam pathyam = beneficial, advisable [though]; idam vaakyam babhaaSe = this, sentence, spoke; kaala abhipannasya = by fatality, impounded; tasya = to him to Vali; vinaasha kale = at doom, time; tat vacanam na rocate = that, word, is not, impressive.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे पंचदशः सर्गः
Sarga 16
4.16.1
ताम् एवम् ब्रुवतीम् ताराम् ताराधिप निभ आननाम् |
वाली निर्भर्त्सयामास वचनम् च इदम् अब्रवीत् ॥
While Tara with a face that shines like the lord of stars is speaking thus, Vali dauntingly spoke to her with these words.
evam bruvatiim taaraa adhipa nibha aananaam = stars', lord's [moon,] in shine, faced one; taam taaraam = to her, to Tara; vaalii nirbhartsayaamaasa = Vali, daunted; idam vacanam abraviit = this, word, said.
4.16.2
गर्जतो अस्य च सुसंरब्धम् भ्रातुः शत्रोर् विशेषतः |
मर्षयिष्यामि केन कारणेन वरानने ॥
"He is an younger brother and an adversary in particular, oh, pretty-faced Tara, can I by any reason tolerate him when he kept raving on frenetically, tell me.
vara aanane = oh, pretty, faced one - Tara; bhraatuH = [younger] brother; visheSataH shatroH = particularly, an adversary; asya su samrabdham garjataH = he, very frenetically, while raving; kena api kaaraNena = by which [by any,] even, by reason; marSayiSyaami = I can tolerate [tell me.]
4.16.3
अधर्षितानाम् शूराणाम् समरेषु अनिवर्तिनाम् |
धर्षणाम् अर्षणम् भीरु मरणात् अतिरिच्यते ॥
"To those valiant ones who neither give ground nor get assailed in wars, oh, shyly, endurance of a overweening war-whoop is more than death.
bhiiru = oh, shyly one; samareSu a nivartinaam = in battle, not, retreating ones; a dharSitaanaam = un, assailed ones [not get assailed by their incompetence]; shuuraaNaam = [to such] valorous ones; dharSaNaam arSaNam = confrontation [overweening calls,] endurance of; maraNaat atiricyate = death, more than.
4.16.4
सोढुम् न च समर्थो अहम् युद्ध कामस्य संयुगे |
सुग्रीवस्य च संरंभम् हीन ग्रीवस्य गर्जतम् ॥
"I am incapable of withstanding that dumbly Sugreeva's bawling commotion desiring a brawling duel.
aham samyuge = I, in duel; yuddha kaamasya = brawl, desiring, hiina griivasya = feeble, voiced [dumbly]; garjatam = bawling; sugriivasya = of Sugreeva; samrambham = commotion; soDhum na ca samarthaH = to withstand, not, also, I am capable.
4.16.5
न च कार्यो विषादः ते राघवम् प्रति मत् कृते |
धर्मज्ञः च कृतज्ञः च कथम् पापम् करिष्यति ॥
"Also, you need not bother about Raghava's doing some harm to me, as I wonder how a diligent man and knower of virtue can commit sin.
mat kR^ite = in my, respect - some harm to me; raaghavam prati = Raghava, about [running co; te viSaadaH na ca kaaryaH = to you, botheration, not, also, to be done - you need not bother; dharmajnaH ca kR^itajnaH ca = virtue-knower, diligent one; paapam katham kariSyati = sin, how, can do - I wonder.
4.16.6
निवर्तस्व सह स्त्रीभिः कथम् भूयो अनुगच्छसि |
सौहृदम् दर्शितम् तावत् मयि भक्तिः त्वया कृता ॥
"How do you follow me again, you return with all these females, truly you have expressed your friendliness owing to your devotion to me.
saha striibhiH nivartasva = with, [other] females, you return; bhuuyaH katham anugacChasi = again, how, you follow me; tvayaa sauhR^idam darshitam taavat = by you, friendliness, is shown - expressed, truly; mayi bhaktiH kR^itaa = in me, devotion, owing to.
4.16.7
प्रति योत्स्यामि अहम् गत्वा सुग्रीवम् जहि संभ्रमम् |
दर्पम् च अस्य विनेष्यामि न च प्राणैर् वियोक्ष्यते
॥
"You may do away with your perplexity as I will retaliate Sugreeva on my going there only to drive him and his arrogance out, but without letting his lives loose.
aham gatvaa sugriivam prati yotsyaami = I, on going, with Sugreeva, counter, attack - retaliate; sambhramam jahi = perplexity, do away with; asya darpam ca vi neSyaami = his, arrogance, also, I will drive out; praaNaiH na viyokSyate = by lives, not, [he will] be released - his lives will not be released.
4.16.8
अहम् हि अजि स्थितस्य अस्य करिष्यामि यत् ईप्सितम् |
वृक्षैः मुष्टि प्रहारैः च पीडितः प्रति यास्यति
॥
"As he is firmed up for a combat, I will indeed have to effectuate what his desire is, by caning with trees and fistfights, by which roughed up he returns.
aham hi = I, indeed; aji sthitasya = in combat, firmed up; asya yat iipsitam = his, which, desired; [that = that]; kariSyaami = I wish to effectuate; vR^ikshaiH muSTi prahaaraiH ca = [ by caning] with trees, fist, fights, also; piiDitaH prati yaasyati = roughed up, return, he goes.
4.16.9
न मे गर्वितम् आयस्तम् सहिष्यति दुरात्मवान् |
कृतम् तारे सहायत्वम् दर्शितम् सौहृदम् मयि ॥
"My nerve and pace of combat will be insufferable to that malign minded Sugreeva, oh, Tara, you have offered your helping suggestion and you have shown all your friendliness to me, it is enough.
dur aatmavaan = malign minded [Sugreeva]; me garvitam aayastam = my, nerve, pace [of combat]; na sahiSyati = cannot, tolerate; tare = oh, Tara; sahaayatvam kR^itam = [intellectual] help, is done [by you]; mayi sauhR^idam darshitam = in me, friendliness, shown [by you, it is enough.]
4.16.10
शापिता असि मम प्राणैः निवर्तस्व जनेन च |
अलम् जित्वा निवर्तिष्ये तम् अहम् भ्रातरम् रणे ॥
"I adjured you on my lives, return with your followers, and I shall return to you on easily defeating and returning that 'brother of mine." Said Vali to Tara.
mama praaNaiH shaapitaa asi = on my, lives, sworn, you are; janena ca nivartasva = with followers, also, you return; aham = I; tam bhraataram = that, brother; raNe alam jitvaa nivartiSye = in combat, easily, on defeating, I return [revert Sugreeva.]
4.16.11
तम् तु तारा परिष्वज्य वालिनम् प्रिय वादिनी |
चकार रुदती मन्दम् दक्षिणा सा प्रदक्षिणम् ॥
She that pleasant articulator and talented Tara then hugged and circumabulated Vali, suppressing her moaning, as an honour to the braver.
priya vaadinii = pleasant, articulator; dakSiNaa = talented one [in advising]; saa taaraa = she, that Tara; tam vaalinam pariSvajya = him, that Vali, on hugging; mandam rudatii = repressively, moaning; pradakSiNam cakaara = circumambulation, made [round Vali.]
4.16.12
ततः स्वस्त्ययनम् कृत्वा मंत्रवित् विजय एषिणी |
अंतःपुरम् सह स्त्रीभिः प्रविष्टा शोक मोहिता ॥
Then she who is a hymnodist that Tara has performed a hymnal bon voyage wishing triumph to Vali, and entered palace chambers along with other females, disoriented by her own sadness.
tataH = then; mantra vit = hymn, knower - Tara; vijaya eSiNii = triumph, wishing; svasti ayanam kR^itvaa = blessings, for journey [bon voyage,] on making; shoka mohitaa = by sadness, disoriented; striibhiH saha antaHpuram praviSTaa = with, females, palace chambers, entered.
The swatyayana is a Vedic formality performed by the mothers / wives of the combating gallants at the time of the departure of heros to battlefields, by placing red tilaka on forehead, aarati , with camphor burning, akshata , sprinkling grain on head, handing him his bow or sword, all with respective Vedic hymns. The weaponry of these heroes will be in the custody of their wives, for they have to worship the weaponry that brings victory to their husbands. Seetha also gives Rama his bow and sword in Aranya Kanda, on his departure to forests from Suteekshna's hermitage as at 3-8-18.
4.16.13
प्रविष्टायाम् तु तारायाम् सह स्त्रीभिः स्वम् आलयम् |
नगर्या निर्ययौ क्रुद्धो महा सर्प इव श्वसन् ॥
On Tara entering her own palace chambers along with other females, Vali emerged out of the city hissing like an infuriated great snake.
taaraayaam = Tara; striibhiH saha = females, along with; svam aalayam praviSTaayaam = her, own chambers, on entering; kruddhaH = infuriated; mahaa sarpa iva shvasan = great, snake, like, hissing; nagaryaa niryayau = from city, came out.
4.16.14
स निःश्वस्य महारोषो वाली परम वेगवान् |
सर्वतः चारयन् दृष्टिम् शत्रु दर्शन कांक्षया ॥
He that highly rancorous Vali suspired with high audacity and spread his sight everywhere intending to sight his enemy.
maha roSaH = highly, rancorous; saH vaalii = he that, Vali; parama vegavaan = one with high, audacious; niHshvasya = suspired; shatru darshana kaankSayaa = enemy, sighting, intending to; sarvataH dR^iSTim caarayan = everywhere, his sight, spread out.
4.16.15
स ददर्श ततः श्रीमान् सुग्रीवम् हेम पिङ्गलम् |
सुसंवीतम् अवष्टब्धम् दीप्यमानम् इव अनलम् ॥
Then that celebrated Vali saw Sugreeva who is in golden-ochre hue, whose girdle cloth is tightened for a fight, and who is with an air of self-confidence, blazing like fiery-fire.
tataH = then; shriimaan saH = celebrated one, he [Vali]; hema pi~Ngalam = with golden, ochre [body brilliance]; su samviitam = well, tying up [girdle cloth]; avaSTabdham = self-confidence; diipyamaanam iva analam = blazing, like, fire; sugriivam dadarsha = at Sugreeva, [Vali] saw.
4.16.16
तम् स दृष्ट्वा महाबाहुः सुग्रीवम् पर्यवस्थितम् |
गाढम् परिदधे वासो वाली परम कोपिनः ॥
That strong armed Vali who is highly provoked has also tightened his girdle cloth on seeing proximately available Sugreeva.
parama kopanaH = highly, provoked; mahaabaahuH = strong armed one; saH vaalii = he that, Vali; paryavasthitam [pari ava sthitam] = [fully, nearly, available] proximately available; tam sugriivam dR^iSTvaa = him, that Sugreeva, on seeing; vaasaH gaaDham paridadhe = cloth, tightly, he wore [tightened his own girdle cloth.]
4.16.17
स वाली गाढ संवीतो मुष्टिम् उद्यम्य वीर्यवान् |
सुग्रीवम् एव अभिमुखो ययौ योद्धुम् कृत क्षणः ॥
He that formidable Vali strongly tightening his girdle-cloth too, and proceeded towards Sugreeva in a well timed manner uplifting fists to fight him off.
gaaDha samviitaH = strongly, tightening [girdle cloth]; viiryavaan = formidable one; saH vaalii = he, Vali; muSTim udyamya = fist, uplifting; yoddhum = to fight; kR^ita kSaNaH = made, moment [timed well]; sugriivam eva abhimukhaH yayau = Sugreeva, only, towards, proceeded.
4.16.18
श्लिष्टम् मुष्टिम् समुद्यम्य संरब्धतरम् आगतः |
सुग्रीवो अपि समुद्दिश्य वालिनम् हेम मालिनम् ॥
Even Sugreeva has come at that imprudent Vali with golden pendant, on tightening his fists, lifting them up at the ready, and aiming them well at Vali.
sugriivaH api = Sugreeva, even; shliSTam muSTim samudyamya = tightening, fist, lifting at the ready; hema maalinam vaalinam = one with golden, pendent, at Vali; samuddishya = well-aiming; samrabdha taram aagataH = hasty, highly [hastiest imprudent Vali] has come at.
4.16.19
तम् वाली क्रोध ताम्राक्षः सुग्रीवम् रण कोविदम् |
आपतंतम् महा वेगम् इदम् वचनम् अब्रवीत् ॥
Vali spoke this word to that Sugreeva who is swooping down on him, whose eyes are reddened in fury, and who is an expert and expeditious in fighting.
vaalii = Vali; krodha taamra akSaH = by fury, reddened, eyed; raNa kovidam = fighting, expert in; mahaa vegam = one with great, speed - expeditious one; aa patantam = coming, falling - swooping down; tam sugriivam = to him Sugreeva; idam vacanam abraviit = this, word, said.
4.16.20
एष मुष्टिर् महान् बद्धो गाढः सुनियत अंगुलिः |
मया वेग विमुक्तः ते प्राणान् आदाय यास्यति ॥
"Properly clenching fingers this great fist of mine is firmly clenched, and it will unclench only on taking your lives when I pitch this on you at full speed." So said Vali threateningly to Sugreeva.
su niyata anguliH = well, clenching, fingers; gaaDhaH = firmly clenched; eSa baddhaH mahaan muSTiH = this, clenched, great, fist; mayaa vega vi muktaH = by me, very, speedily, while released [pitched]; te praaNaan aadaaya = you, lives, on taking; yaasyati = it goes off [unclenched.]
4.16.21
एवम् उक्तः तु सुग्रीवः क्रुद्धो वालिनम् अब्रवीत् |
तव च एष हरन् प्राणान् मुष्टिः पततु मूर्धनि ॥
Thus said, Sugreeva with high dudgeon said, "this fist of mine shall fall on your forehead plundering your lives."
evam uktaH tu sugriivaH = thus, said, but, Sugreeva; kruddhaH = one with high dudgeon; vaalinam abraviit = to Vali said; eSa muSTiH = this is, [my fist]; tava praaNaan haran = your, lives, to take; muurdhani patatu = on forehead, shall fall.
4.16.22
ताडितः तेन तम् क्रुद्धः समभिक्रम्य वेगतः |
अभवत् शोणित उद्गारी सापीड इव पर्वतः ॥
Coming near instantaneously Vali hit him, whereby Sugreeva is enraged and became like a mountain streaming blood in its torrents.
vegataH = instantaneously; samabhikramya [sam abhi kramaya] = coming nearby; tena = by him, by Vali; taaDitaH = one who is hit [Sugreeva - spilled blood]; kruddhaH = is enraged; shoNita udgaarii = blood, streaming; saa piiDaH = with torrents; parvataH iva = mountain, like; abhavat = he became.
4.16.23
सुग्रीवेण तु निःशंकम् सालम् उत्पाट्य तेजसा |
गात्रेषु अभिहतो वाली वज्रेण इव महा गिरिः ॥
But Sugreeva unhesitatingly uprooted a saala tree with his force and thrashed the limbs of Vali as with the thunderbolt thrashing a great mountain.
sugriiveNa tu = by Sugreeva, but; tejasaa = by his force; niHshankam = unhesitatingly; saalam utpaaTya = saala tree, on uprooting; vaalii = Vali is; vajreNa mahaa giriH iva = by thunderbolt, great mountain, as with; gaatreSu abhihataH = on limbs, struck.
4.16.24
स तु वृक्षेण निर्भग्नः साल ताडन विह्वलः |
गुरु भार भर आक्रान्ता नौः ससार्था इव सागरे ॥
But Vali when thwacked with saala tree had staggered and looked like a tossing ship in an ocean filled with heavy weight of merchandise and brimming with merchants, but on the brink of wrecking.
saala taaDana vihvalaH = with saala tree, by thwacking, one who is staggered; saH tu = he, that Vali, but; saagare = in ocean; guru bhaara bhara aakraantaa = heavy, weight, filled with, brimming with; sa saarthaa nauH iva = with, merchants, [tossing] ship, like; nirbhagnaH = [on the brink of] wrecking.
4.16.25
तौ भीम बल विक्रान्तौ सुपर्ण सम वेगिनौ |
प्रयुद्धौ घोर वपुषौ चन्द्र सूर्यौ इव अंबरे ॥परस्परम् अमित्र घ्नौ च्छिद्र अन्वेषण तत्परौ |
Those two, Vali and Sugreeva, with their sensational energy, triumphing zeal, frightful physiques, swiftness as good as the Divine Eagle Garuda, vigilance in exploring perilous body parts of one another, ravagement of their own enemies fought frighteningly, like the sun and moon in the sky, which is inconceivable. [4-16-25, 26a]
25, 26a. bhiima bala vikraantau = sesational, with energy, triumphing zeal; suparNa sama veginau = Divine Eagle, Garuda, equalling, in swiftness; ghora vapuSau = with frightful, body builds; paraH param = one to another - each other; cChidra anveSaNa tatparau = perilous [body-parts,] in exploring, vigilant ones; a mitra ghnau = un, friendly ones [enemies,] killers of; tau = those two, Vali and Sugreeva; ambare candra suuryau iva = ] in sky, Moon, sun, like [which is an inconceivable fight]; pra yuddhau = frighteningly, fought.
4.16.26
ततो अवर्धत वाली तु बल वीर्य समन्वितः ॥सूर्य पुत्रो महावीर्यः सुग्रीवः परिहीयत |
But Vali being the possessor of might and vigour progressed and though greatly mighty is son of sun, Sugreeva, regressed. [4-16-26b, 27a]
26b, 27a. tataH = afterwards; bala viirya samanvitaH = by might, vigour, one possessing; vaalii tu = Vali, but; avardhata = progressed; mahaaviiryaH suurya putraH sugriivaH = greatly, mighty, sun's, son, Sugreeva; pari hiiyata = totally, declined - retrogressed.
4.16.27
वालिना भग्न दर्पः तु सुग्रीवो मन्द विक्रमः ॥वालिनम् प्रति सामर्षो दर्शयामास राघवम् |
Sugreeva became retardant in aggression when Vali routed his pride and then he exasperatedly started searching for Raghava to counteract Vali.
27b, 28a. vaalinaa bhagna darpaH tu = by Vali, routed, pride; sugriivaH manda vikramaH = Sugreeva, retardant, in agression; sa a marSaH = with, no, happiness [with exasperation]; vaalinam prati = Vali, to counteract; raaghavam = for Raghava; darshayaamaasa = started to see.
4.16.28
वृक्षैः स शाखैः शिखरैः वज्र कोटि निभैः नखैः ॥मुष्टिभिः जानुभिः पद्भिः बाहुभिः च पुनः पुनः
|
तयोः युद्द्धम् अभूत् घोरम् वृत्र वासवोः इव ॥
Among those two there happened a deadly fight time and again using trees with branches, peaks of mountains, their own nails that are similar to the razor-sharp edges of thunderbolts, and with fists, knees, feet, and arms, like the fight that once chanced between demon Vritra and Indra. [4-16-28b, 29]
28b, 29. tayoH = among those two; vR^ikshaiH sa shaakhaiH = with trees, with, branches; shikharaiH = peaks [of mountains]; vajra koTi nibhaiH nakhaiH = thunderbolts, edges, similar [in sharpness,] with [edged] nails; muSTibhiH jaanubhiH padbhiH = with fists, with knees, with feet; baahubhiH ca = with arms, also; vR^itra vaasavoH iva = among demon Vritra, Indra, like [as has happened]; punaH punaH = again, again; ghoram yudddham abhuut = deadly, fight, there happened.
4.16.30
तौ शोणितात्कौ युध्येताम् वानारौ वन् चारिणौ |
मेघौ इव महा शब्दैः तर्जमानौ परस्परम् ॥
Those forest moving vanara-s that are soaked in blood have gone on clashing, threatening each other, like two clouds clashing uproariously.
vana caariNau tau vaanaarau = forest, movers, those, vanara-s; shoNit aatkau = with blood, wetted [soaked]; parasparam tarjamaanau = each to each, threatening; mahaa shabdaiH = with great, uproars; meghau iva = clouds, like; yudhyetaam = gone on fighting.
4.16.31
हीयमानम् अथ अपश्यत् सुग्रीवम् वानरेश्वरम् |
प्रेक्षमाणम् दिशः च एव राघवः स मुहुर् मुहुर् ॥
Raghava has then seen the lord of monkeys Sugreeva who is repeatedly eyeing all sides for help and who is even deteriorating in his enterprise.
atha = then; saH raaghavaH = he, that Raghava; muhuH muhuH = again, again; dishaH prekshamaaNam = directions, started seeing [for help]; vaanara iishvaram sugriivam = vanara, lord of, at Sugreeva; hiiyamaanam eva ca = deteriorating, even, also; apashyat = has seen.
4.16.32
ततो रामो महातेजा आर्तम् दृष्ट्वा हरीश्वरम् |
स शरम् वीक्षते वीरो वालिनो वध कांक्षया ॥
On seeing the lord of monkeys Sugreeva in a forlornness, then the refulgent and fearless Rama scanned for an arrow aiming to eliminate Vali.
tataH = then; mahaatejaa viiraH saH raamaH = great, refulgent one, fearless one, he that Rama; hari iishvaram = monkey's, lord - Sugreeva; aartam dR^iSTvaa = in forlornness, on seeing; vaalinaH vadha kaankshayaa = for Vali's, elimination, aiming at; sharam viikshate = he [Rama,] arrow, scanned for.
4.16.33
ततो धनुषि संधाय शरम् आशी विष उपमम् |
पूरयामास तत् चापम् काल चक्रम् इव अन्तकः ॥
Then on tautening a venomous serpent like arrow in the bow, Rama started to draw out bowstring, whereby that bow attained a similitude with the Time-disc of the Terminator.
tataH = then; aashii viSa upamam = which has fang's, venom, in simile - venomous serpent like; sharam dhanuSi sandhaaya = arrow, in bow, on tautening; antakaH kaala cakram iva = Terminator, Time, disc, like [bow]; puurayaamaasa tat caapam = started to draw out [the string,] that, bow.
4.16.34
तस्य ज्यातल घोषेण त्रस्ताः पत्ररथेश्वराः |
प्रदुद्रुवुर् मृगाः च एव युगांत इव मोहिताः ॥
At the blast of bowstring the lordly birds and animals are panicked, like those that will be startled by the approach of ear ending, and they all fled.
tasya = that bow's; jyaa tala ghoSeNa = bowstring's, surface, blast; trastaaH = panicked; patra ratha iishvaraaH = by wings, charioting - birds, lordly ones [very big birds, leave alone small birds]; mR^igaaH ca eva = animals, also, thus; yuga anta mohitaaH iva = at era, end, those that are startled, like; pra dudruvuH = verily, fled.
4.16.35
मुक्तस्तु वज्र निर्घोषः प्रदीप्त अशनि संनिभः |
राघवेण महा बाणो वालि वक्षसि पातितः ॥
The arrow released by Raghava that has the boom of thunderbolt's thunderclap and the flashes of a lightning fell on the chest of Vali.
raaghaveNa muktaH = by Raghava, released; vajra nirghoSaH = thunderbolt's, with sound of - boom of thunderclap; pradiipta ashani sannibhaH = flashing, lightning, similar to; mahaa baaNaH = great, arrow; vaali vakSasi paatitaH = on Vali's, chest, fallen.
4.16.36
ततः तेन महातेजा वीर्य युक्तः कपीश्वरः |
वेगेन अभिहतो वाली निपपात मही तले ॥
Hit by the fleetness of that arrow then that highly magnificent and intrepid lord of monkeys Vali fell onto the plane of earth.
tataH = then; mahaatejaa = highly, magnificent one; viirya yuktaH = intrepidity, one having; kapi iishvaraH = monkey's, lord [Vali]; tena = by it [by arrow]; vegena abhihataH = by fleetness, hit; mahii tale nipapaata = on earth's, plane, fell down.
4.16.37
इन्द्र ध्वज इव उद्धूत पौर्ण मास्याम् महीतले |
अश्वयुक् समये मासि गत सत्त्वो विचेतनः |
बाष्प संरुद्ध
कण्ठस्तु वाली च आर्त स्वरः शनैः ॥
Like the flag that will be raised in honour of Indra during the month of ashvin on a full-moon day, but thrown onto earth along with its flagstaff after the festival, Vali with depleted energy and dissipated vitality slowly fell onto ground, and with tears blocking throat he moaned piteously.
ashvayuk samaye = Ashvayuja / Ashvin, period; maasi paurNa maasyaam = by month, in full-moon month [fortnight]; mahiitale = onto ground; uddhuuta indra dhvaja iva = thrown down, Indra's, flag, like; vaalii = Vali is; gata sattvaH = depleted, energy; vi cetanaH = without [dissipated,] vitality; shanaiH = slowly; baaSpa samruddha kaNThaH = tear, blocked, with throat; aarta svaraH = with painful, voicing - with piteous moan [ fell down.]
This indra dhvaja ustava, festival of Indra's flagstaff will be undertaken after the sixth lunar month of year, usually after summer in order to appease Indra to cause rains. On full-moon day in Ashvayuja month [October-November] this will be performed and after the ritual the flag / flagstaff will be thrown to ground.
4.16.38
नरोत्तमः काल युगांतकोपमम् शरोत्तमम् कांचन रूप्यभूषितम् |
ससर्ज दीप्तम् तम् अमित्र मर्दनम् स धूममग्निम्
मुखतो यथा हरः ॥
That best one among men Rama released a blazing and enemy subjugating arrow which in simile is like an Epoch-ender at the end of era, and that best arrow decorated in gold and silver looked like the glance from the Third-Eye of Rudra, emitting fire with smoke.
nara uttamaH = among men, best one Rama; kaala = at the time of era end; yuga antaka upamam = era, ender, in simile; kaancana ruupya bhuuSitam = in gold, silver, decorated; diiptam = glowing; a mitra mardanam = unfriendly ones, subduer of; tam shara uttamam = that, arrow, best one; haraH mukhataH = Shiva's, from face; sa dhuumam agnim yathaa = with [emitting,] smoke, fire, as with; shara uttamam = arrow, the best; sasarja = let go, released.
4.16.39
अथ उक्षितः शोणित तोय विस्रवैः
सुपुष्पित अशोक इव अचलोद्गतः |
विचेतनो वासव सूनुर् आहवे
प्रभ्रञ्शित
इन्द्र ध्वजवत् क्षितिम् गतः ॥
That Indra's son Vali, dampened with blood and sweat, then looked like just felled Ashoka tree which has stemmed up and so far standing high on a mountain with fully bloomed clusters of its blood-red flowers, and when his anima is undone he even looked like the flagstaff on which a flag is raised in honour of Indra, but which is altogether dislodged and abandoned on the ground.
atha = then; vaasava suunuH = Indra's, son; aahave = in battle [battlefield]; shoNita toya visravaiH = blood, water [sweat,] with streams of; ukSitaH = dampened; acala udgataH = on mountain, stemmed up [standing high on mountain]; [anila uddhata = by wind, felled]; su puSpita ashoka iva = well, bloomed, Ashoka tree, like; vi cetanaH = without, vigour - anima is undone; pra bhra~nshita = altogether, dislodged; indra dhvaja vat = Indra's, flagstaff, like; kSitim gataH = onto earth, gone [abandoned.]
Ashoka tree by itself stands high and stout with its blood red flowers, and by virtue of its growing on high of mountains it is more gloriously standing till now, like Vali, but that is felled too suddenly.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे षोडशः सर्गः
Sarga 17 (part 1 of 2)
4.17.1
ततः शरेण अभिहतो रामेण रण कर्कशः |
पपात सहसा वाली निकृत्तैव पादपः ॥
When Rama's arrow hit him then Vali, the scourger in war, suddenly fell down like a hewed down tree.
tataH = then; raNa karkashaH vaalii = in war, scourger, Vali; raameNa shareNa abhi hataH = by Rama , by his arrow, completely hit; nikR^itta paadapaH iva = whittled down, tree, as with; sahasaa papaata = suddenly, fell down.
4.17.2
स भूमौ न्यस्त सर्वांगः तप्त कांचन भूषणः |
अपतत् देव राजस्य मुक्त रश्मिर् इव ध्वजः ॥
He who glittered with pure golden ornaments, that Vali fell down on earth while all of his limbs sank to dust, like the flag of Indra when released from its ropes.
tapta kaancana bhuuSaNaH = one with melted, golden, ornaments [who glittered]; saH = he that Vali; mukta rashmiH = on release, of ropes; deva raajasya dhvajaH iva = god's, king's [Indra's,] ensign, like; bhuumau nyasta sarva angaH = he, on earth [into dust,] kept [sank,] all, body-parts; a patat = fell down.
4.17.3
अस्मिन् निपतिते भूमौ हरि ऋषाणाम् गणेश्वरे |
नष्ट चन्द्रम् इव व्योम न व्यराजत मेदिनी ॥
On the fall of that lord of hosts of monkeys and bears onto earth, unilluminated is the earth like the welkin that has forsooth lost its moon.
hari R^ikSaaNaam gaNa iishvare = for monkeys, for bears, hosts of, lord's; asmin bhuumau nipatite = on his, on earth, when fell; medinii = earth; naSTa candram vyoma iva = lost, moon, welkin, like; na vyaraajata [vi a raajata] = not, forsooth, illuminated.
4.17.4
भूमौ निपतितस्य अपि तस्य देहम् महात्मनः |
न श्रीर् जहाति न प्राणा न तेजो न पराक्रमः ॥
Though that great souled Vali fell onto earth, neither his brilliance, nor lives, nor resplendence, nor his bravery are unfettering from his body.
bhuumau nipatitasya api = on earth, fallen, though; mahaatmanaH tasya deham = of great-soul one, his, from body; shriiH na jahaati = brilliance, not, leaving - unfettering; praaNaa na = lives, neither; tejaH na = resplendence, neither; paraakramaH na = bravery, neither.
4.17.5
शक्र दत्ता वरा माला कान्चनी रत्न भूषिता |
दधार हरि मुख्यस्य प्राणान् तेजः श्रियम् च सा ॥
That superb and gem-studded golden pendent given by Indra sustained that monkey chief's lives, resplendence and brilliance.
shakra dattaa = by Indra, given; kaancanii ratna bhuuSitaa = golden, gem, studded; varaa = superb one; saa maalaa = that, chest pendant; hari mukhyasya = monkey, chief's; praaNaan tejaH shriyam ca = lives, resplendence, brilliance, also; dadhaara = sustained.
4.17.6
स तया मालया वीरो हैमया हरियूथपः |
संध्यानुगत पर्यन्तः पयोधर इव अभवत् ॥
By still wearing that golden chest-pendant around his neck, that brave general of monkeys Vali appeared like a black-cloud smeared with the colour of golden sunset all around its edges.
viiraH saH hari yuuthapaH = brave one, he that Vali, monkeys, general of; haimayaa tayaa maalayaa = golden one, by that [by wearing it,] pendant; sandhya anugata = colour of sunset, traced with - smeared with; pari antaH = all, around edges; payaH dhara iva abhavat = water, bearing [black-cloud,] like, he became [appeared to be.]
4.17.7
तस्य माला च देहः च मर्मघाती च यः शरः |
त्रिधा इव रचिता लक्ष्मीः पतितस्य अपि शोभते ॥
Even though Vali has fallen on ground his splendour is as though refulgent devising itself into three aspects, namely by his body, chest-pendant, and the arrow of Rama, which arrow is given to strike the crucial body parts alone, and which is still stuck in Vali's chest.
patitasya api = fallen one, though; tasya maalaa ca dehaH ca = his, chest-plate, also, body, also; marma ghaatii yaH sharaH = crucial-organ [heart in chest,] striking, which, arrow is; along with it; tridhaa racitaa lakSmiiH iva = in three ways, written [crafted, devising,] splendour, as though; shobhate = effulgent.
4.17.8
तत् अस्त्रम् तस्य वीरस्य स्वर्ग मार्ग प्रभावनम् |
राम बाणासन क्षिप्तम् आवहत् परमाम् गतिम् ॥
That arrow which effectuates the pathway to heaven, now discharged from the bow of Rama has brought forth that redemption to brave Vali .
svarga maarga prabhaavanam = to heaven, pathway, effectuating; raama baaNa aasana kSiptam = Rama's, arrow's, seat [bowstring,] discharged from; tat astram = that, arrow; tasya viirasya = for that, brave one Vali; paramaam gatim aa vahat = ultimate, course - redemption, brought forth.
4.17.9
तम् तथा पतितम् संख्ये गत अर्चिषम् इव अनलम् |
ययातिम् इव पुण्यान्ते देव लोकात् परिच्युतम् ॥आदित्यम् इव कालेन युगान्ते भुवि पातितम् |
महेन्द्रम् इव दुर्धर्षम् उपेन्द्रम् इव दुस्सहम् ॥महेन्द्र पुत्रम् पतितम् वालिनम् हेम मालिनम् |
व्यूढ उरस्कम् महाबाहुम् दीप्तास्यम् हरि लोचनम् ॥लक्ष्मण अनुचरो रामो ददर्श उपससर्प च |
Then on seeing him who has fallen in war, the one with golden pendant, enormously chested, mightily armed, face golden, eye greenish, but who is like a fire extinct of its flame; who is like Indra in unassailability and like Upendra in indomitability; and who like Yayaati who has fallen from heaven, as well like the sun who falls onto earth from solar orbit when Time-ender flings him at the end of era; such as he is, on seeing that son of Indra, who forsooth has fallen, Rama neared him followed by Lakshmana. [4-17-9, 10, 11, 12a]
9, 10, 11, 12a. sankhye tathaa patitam = in war, thus, fallen; gata arciSam analam iva = extinct, flames, fire, as with; puNya ante = at merit's, end; deva lokaat paricyutam = from god's, world, fallen; yayaatim iva = [who is] Yayaati, like; aadityam kaalena iva = Sun, by Time-ender, like; yuga ante bhuvi paatitam = at era, end, on earth, flung; mahendram iva durdharSam = Indra, like, unassailable; upendram iva dussaham = Upendra, like, intolerable [in war]; mahendra putram = Indra's, son - at Vali; hema maalinam = one with golden, pendent; vyuuDha uraskam = enormous, chested; mahaa baahum = having mightily, arms; diipta asyam = glowing, faced one; hari locanam = green, eyed one; tam vaalinam = him, to that Vali; lakSmaNa anucaraH raamaH = Lakshmana, following, Rama; patitam = as has fallen; dadarsha upasasarpa ca = seen, and neared, also.
Yayaati is the son of Nahusha, who was a king of repute. After a rigorous penance Yayaati attains heaven. But he starts his self-praise and goes on narrating his achievements. Indra tries to tell him that 'this is heaven, here there is no you-ness and I-ness...' but in vain. Later unable to contend with Yayaati's self-eulogy Indra pushes him back to mortal worlds. Vali is in the same predicament as he took pride in his own brawny strength but now battered by still mightier person.
4.17.12
तम् तथा पतितम् वीरम् गत अर्चिष्मतम् इव अनलम् ॥बहुमान्य च तम् वीरम् वीक्षमाणम् शनैरिव |
उपयातौ महावीर्यौ भ्रातरौ राम लक्ष्मणौ ॥
On seeing the brave Vali fallen like that, who by now is like fire with extinguished tongues of flames, and who is seeing droopily, those two valiant brothers, Rama and Lakshmana, neared him with due honour. [4-17-12b, 13]
12b, 13. tam viiram = him, brave one, Vali; tathaa patitam = like that, fallen; gata arciSmatam analam iva = extinguished, tongues of flame, fire, like; shanaiH iva viikshamaaNam = slowly - droopily, thus, who is seeing; tam viiram = him that brave one; bahumaanya = honouring him; mahaa viiryau bhraatarau = great, valiant, brothers; raama lakshmaNau = Rama , Lakshmana; upayaatau = neared him.
4.17.14
तम् दृष्ट्वा राघवम् वाली लक्ष्मणम् च महाबलम् |
अब्रवीत् परुषम् वाक्यम् प्रश्रितम् धर्म संहितम् ॥स भूमौ अल्पतेजोसुः निहतो नष्ट चेतनः |
अर्थ सहितया वाचा गर्वितम् रण गर्वितम् ॥
On seeing Rama and the great mighty Lakshmana as well, he who fell to ground flatly hurt by arrow, and whose energy and lives are trifling and vigour trivialised thereby, that Vali spoke these sarcastic words in his proper pride to Rama, who is taking pride in this conflict as a victor, which words at the same time have meaning, politeness, and self-righteousness.
ni hata = flatly, hurt; alpa tejosuH = with trifling, energy and lives; naSTa cetanaH = trivialised, vigour; bhuumau = who is on earth [fallen to earth]; saH vaalii = he that, Vali; raNa garvitam = [to Rama who in this] conflict, taking pride [of victory]; tam raaghavam = him, at Raghava; mahaa balam lakSmaNam ca = at greatly, mighty, Lakshmana, also; dR^iSTvaa = having seen; artha sahitayaa vaacaa = meaning, containing, with words - with meaningful words; paruSam = sarcastic; prashritam = with politeness; dharma samhitam = rightness, abiding with - self-righteous; vaakyam = sentence, words; garvitam = in proper pride [in self-respect]; abraviit = spoke.
4.17.16
त्वम् नराधिपतेः पुत्रः प्रथितः प्रिय दर्शनः |
पराङ्मुख वधम् कृत्वा को अत्र प्राप्तः त्वया गुणः |
यदहम् युद्ध सम्रब्धः त्वत् कृते निधनम् गतः ॥
"You are a renowned prince with pleasing looks.. but, which kind of death I am getting now, that too when I was in the commotion of conflict with another, alas, that ignoble death is owing to you, and what merit is achieved by you in this undertaking of yours to kill someone who is facing away from you...
tvam nara adhipateH putraH = you are, people's, king's, son; prathitaH = renowned one; priya darshanaH = with pleasing looks; yuddha samrabdhaH = conflict, one who is in commotion of; aham = I; tvat kR^ite = by you, done - owing to you; yat nidhanam gataH = which [kind of death, ignoble death,] demise, I went - I got death; paraa~Nmukha vadham kR^itvaa = one facing away [from you,] killing him, on undertaking; atra = in this [matter]; kaH guNaH tvayaa praaptaH = what, merit, by you, achieved.
From hereon the sentences of Vali and also of Rama in next chapter are commented variously and voluminously. Apart from upholding Rama's deed as a rightful one, Vali's position is also kept up, by deducing meaning from these utterances and Vali is pictured as a dedicate to the Absolute. Maheshvara Tiirtha in his Ramayana tattva diipika gives many tones for these aspects, mainly as innuendo of praise, vyaaja ninda.
In this verse itself Vali's expression is said to be like this: paraa~Nmukha vadham kR^itvaa = 'one who is faced way - not in battlefield, but in the battle field like life, say from morality and doing all unethical things, like exiling younger brother and captivating his wife... killing of such an antagonist is rightful of you...' For another compound kaH atra praaptaH tvayaa guNaH other mms use kaH nu praaptaH tvayaa guNaH in that nu has a special usage in Ramayana, as at 1-1-2 konvasmin saampratam loke etc. Here also, taking kaH nu guNaH it is said that 'verily invaluable merit is achieved by you and your godhood is established by absolving me. For me, getting killed at your hand is no less a merit, by which I am rid of all sins, and I am now going to heavens...' This is supported by scriptures raajatva shaashan paapasyatadaapnoti kilbiSam 'one who is rightfully punished by the king is rid of all sins'; and according to the saying as well: raaja bhidhR^ita daNDaastu kR^itvaa paapaani maanavaaH | nirmalaH svargam aayaanti santa sukR^ito yathaa and I will go to heavens without blemish'.
For the last compound tvat kR^ite nidhanam gataH other mms use shareNa urasi taaditaH 'with arrow, on chest, struck...' establishing that Rama did not backstab Vali, but hit on chest as said at 4-16-35: vaali vakSasi paatitaH.
4.17.17
कुलीनः सत्त्व संपन्नः तेजस्वी चरितव्रतः |
रामः करुणवेदी च प्रजानाम् च हितेरतः ॥सानुक्रोशो
महोत्साहः समयज्ञो दृढव्रतः |
इति एतत् सर्व भूतानि कथयन्ति यशो भुवि ॥
"Rama is high-born, they say, gifted with mightiness, resplendent, pursuer of vows, mindful of mercy, delighter in people's welfare, sympathetic, greatly enthusiastic and assertively committed in doing good deeds, knower of time-and-action, all these living-beings on earth are thus relating your renown, aren't they.
raamaH = Rama is; [said to be]; kuliinaH = high-born; sattva sampannaH = mightiness, gifted with; tejasvii = resplendent; carita vrataH = pursuer, of vows; karuNa vedii ca = mercy, mindful of, also; prajaanaam hite rataH ca = people's, welfare, delighted in, also; saanukroshaH = sympathetic; mahaa utsaahaH = greatly, enthusiastic [in good deeds]; samaya j~naH = time, knower of - knower of timely action; dR^iDha vrataH = assertively, committed; iti = thus; etat = all these; [te = your]; yashaH = [your] renown; sarva bhuutaani bhuvi kathayanti = all, living beings, on earth, are relating.
Explicitly it is Vali's harsh accusation of Rama, but implicitly it is a praise offered to Rama, since his arrow accords heavens to Vali. This is the same with the following two verses. vyaaja ninda innuendo of praise.
1.17.19
दमः शमः क्षमा धर्मो धृति सत्यम् पराक्रमः |
पर्थिवानाम् गुणा राजन् दण्डः च अपकारिषु ॥
"To be able to control senses and will, forgiveness, conscientiousness, resoluteness, truthfulness, and adventurousness, oh, king, are the aptitudes of a king, and even punishing the wrongdoers, too.
raajan = oh, king; damaH = controlling senses; shamaH = controlling [manas] will; kshamaa = forgiveness; dharmaH dhR^iti satyam = conscientiousness, resoluteness, truthfulness; para aakramaH = adventurousness; apakaariSu daNDaH ca = wrongdoers, punishing of, also; parthivaanaam guNaa = for kings, aptitudes.
1.17.20
तान् गुणान् संप्रधार्य अहम् अग्र्यम् च अभिजनम् तव |
तारया प्रतिषिद्धो अपि सुग्रीवेण समागतः ॥
"Concluding that those kingly characteristics will be obtainable in you, and even judging by the noble dynasty of yours, I have confronted Sugreeva though Tara dissuaded me.
aham = I; taan guNaan = those, [kingly] characteristics [will be obtainable in you]; tava agryam abhijanam ca = of your, noble, dynasty, also [judging by your dynasty]; sampradhaarya = concluding from [them]; taarayaa pratiSiddhaH api = by Tara, dissuaded, even though; sugriiveNa samaagataH = with Sugreeva, confronted.
1.17.21
न माम् अन्येन संरब्धम् प्रमत्तम् वेद्धुम् अर्हसि |
इति मे बुद्धिर् उत्पन्ना बभूव अदर्शने तव ॥
"When you have not appeared before me when I confronted Sugreeva my concept was, 'it will be inapt of Rama to hurt me while I am combating with another combatant, besides, when I will be unvigilant in that fight...'
tava = your; a darshane = by non, appearance; anyena samrabdham = with another, combating; pramattam = unvigilant one; maam = me; veddhum [ katham] na arhasi = to wound [to hurt,] [how] not, apt of him; iti me buddhiH utpannaa babhuuva = thus, my, concept, came up, became.
1.17.22
न त्वाम् विनिहत आत्मानम् धर्म ध्वजम् अधार्मिकम् |
जाने पाप समाचारम् तृणैः कूपम् इव आवृतम् ॥
"Not known that your soul is put to death, not known that you are the unrighteous flag bearer of righteousness, to me not known that you are insidious like straw covered well.
na jaane tvaam = not, known, you; vinihataaatmaanam [vi ni hata aatmaanam] = completely, down, trodden, minded - one who killed one's own soul];] na jaane tvaam = not, known, you]; dharma dhvajam a dhaarmikam = virtue, flag-bearer, un, virtuous one; paapa sam aacaaram = of evil, conduct - devious; na jaane = not, known; tR^iNaiH aavR^itam kuupam iva = with straw, covered, water-well, like.
In the verse the two words na, jaane 'not known to me' are used only once. While bringing it two more times for filling the ellipses, adhyaahaara, meaning is drawn to all three expressions as above i.e., 'Unknown are the three things... etc.' Vali is said to have admitted that Supreme Soul is not a struck-out entity or killable, and either sin or profanity is attachable to Him, as per the saying in Bhagavad Gita, kam ghaatayati hanti kam? 'who can stab the soul, who hurts it... na enam chindanti shasraaNi 'knife can cleave It not...' as at 2-21 and its successive verses. Here Vali has said that 'nobody knows, including me... that you are flag-bearer of virtue above individual souls, sins...'
1.17.23
सताम् वेष धरम् पापम् प्रच्छन्नम् इव पावकम् |
न अहम् त्वाम् अभिजानामि धर्म छद्माभि संवृतम् ॥
"I have no knowledge that you are a sinner, one in the garb of a benign soul, and explicitly mantled under the garb of probity like ash covered fire.
sataam veSa dharam = benign-soul's, outfit, wearing; paapam = sinner; pracChannam paavakam iva = [ash] covered, fire, like; dharma Chadma abhi samvR^itam = probity, garb, explicitly mantled with; tvaam aham na abhijaanaami = you, I, not, have known.
The word paapam is either sin or sinner. If it is said as sin, then it is attached to next compound then it is read as the admission of Vali in noticing Rama as Supreme Person, paapam pracChannam iva paavakam , 'as fire will burn the one who is covered with sin, you also will burn...' And there is no 'garb of dharma...' to you, for you are dharma itself. Thus Vali said to have noticed Supreme in Rama, as said at apahata paapmatvaadi guNa vishiSTa 'Supreme Person is one who is above the words like sins, merits' etc.
1.17.24
विषये वा पुरे वा ते यदा पापम् करोमि अहम् |
न च त्वाम् अवजाने अहं कस्मात् त्वम् हंसि अकिल्बिषम् ॥फल मूल अशनम् नित्यम् वानरम् वन गोचरम् |
माम् इह अप्रतियुध्यन्तम् अन्येन च समागतम् ॥
"I am non-guilty as I have not committed any misdeed either in your country or in your city, nor I have taunted you; I am a vanara subsisting on fruits and tubers and always moving in forests alone; such as I am, what made you to torture me when I was not combating with you en face, furthermore, when I was involved with another?
24, 25. aham = I; yadaa = when [by the reason of]; te viSaye vaa pure vaa = I your, country, or, city, or; paapam na karomi = sin - misdeed, not, I did; tvaam = you; na ca avajaane = not, also, taunted; [for that reason I am]; a kilbiSam = non, guilty; nityam = always; phala muula ashanam = fruits, tuber, eater; vana gocaram = in forest, mover; vaanaram = Vaanara; iha = now; a prati yudhyantam = not, countering [you, not en face] while combating; anyena samaagatam ca = with another, involved, furthermore; maam tvam kasmaat hamsi = me, you, what for, torturing.
'You do not kill any guiltless beings, tvam api a+kilbiSam na himsi , but you are now killing me because there is some guilt in my deeds, of which I am well aware, but waited for you to come...' This is the subtext of Vali's retrospection.
1.17.26
त्वम् नराधिपतेः पुत्रः प्रतीतः प्रियदर्शनः |
लिन्गम् अपि अस्ति ते राजन् दृश्यते धर्म सम्हितम् ॥
"You are renowned to be a prince with charming looks, oh, king, and indications agreeable to rectitude are also appearing on your body.
tvam priya darshanaH = you are, pleasing, in your looks; nara adhipateH putraH = humans, lord's, son - prince; pratiitaH = [thus you are] renowned; raajan = oh, king; te dharma samhitam = in you, rectitude, agreeable with; lingam api asti = indication, even, to be there; dR^ishyate = appearing.
1.17.27
कः क्षत्रिय कुलेजातः श्रुतवान् नष्टसंशयः |
धर्म लिंग प्रतिच्छन्नः क्रूरम् कर्म समाचरेत् ॥
"Will anybody born in Kshatriya's family, a learned one in Veda-s, thereby who is rid of ambiguities with respect to right and wrong, and who is cloaked in an air of probity, execute such a ruthless deed like this?
kSatriya kule jaataH = in Kshatriya, family, one born in; shrutavaan = well-heard [one learned in Veda-s]; naSTa samshayaH = rid of, ambiguities [of right and wrong]; dharma linga praticChannaH = probity, air of, cloaked in; kaH = who [will anybody]; kruuram karma samaacaret = ruthless, deed [like this one, killing me,] executes.
1.17.28
राम राघव कुले जातो धर्मवान् इति विश्रुतः |
अभव्यो भव्य रूपेण किम् अर्थम् परिधावसे ॥
"Though born in Raghava's dynasty and renowned as a moralist you are actually amoral, and for what purpose you run around with this moral aspect?
raama = oh Rama; raaghava kule jaataH = in Raghava, dynasty, born; dharmavaan iti vishrutaH = moralist, thus, renowned; such as you are, you are actually; a bhavyaH = while being amoral; bhavya ruupeNa = in moral, aspect; kim artham pari dhaavase = for what, purpose, you run after - run around.
'Oh, Rama, you took birth, not so, emerged as an incarnation in Raghava's dynasty, artham purposefully... abhavya san 'though cruel...' bhavya ruupeNa paridhaavasi, kim? you are moving about with a superficial aspect of a morally sagacious person, or what? No definitely. kruura karma samaacaret? or did you do a wrongdoing in killing me? Not so.
If it is said that you are an incarnate on earth, there cannot be duality in your inner aspect or outer aspect. You cannot have a cruel heart with a charming face of a prince, when you alone are the protector of Universe. Equally, taking birth in Raghava-s lineage you cannot move about with a sagely appearance and go on killing beings like me. So, there shall be some purpose in killing me. artham kim 'what is that purpose...'
This is Vali's self-assurance that Rama is the Supreme Being, but killed him with some purpose, and he would like to know that purpose. In this sequence, Vali assumes that Rama killed him in his search for Seetha, and thus Vali tells Rama 'if that is the only reason I would have brought Seetha in one day without any bloodshed…' The purpose for Vali's elimination is nothing but the elimination of Ravana.
1.17.29
साम दानम् क्षमा धर्मः सत्यम् धृति पराक्रमौ |
पार्थिवानाम् गुणा राजन् दण्डः च अपि अपकारिषु ॥
"Influencing, largesse, forbearance, probity, candour, and conquering are the attributes of the kings, oh, king, and even punishing the wrongdoers.
raajan = oh, king; saama daanam kSamaa dharmaH satyam = influencing, largesse, forbearance, probity; dhR^iti paraakramau = candour, conquering; apakaariSu daNDaH api ca = wrong, doers, punishing, also, even; paarthivaanaam guNaa = king's, aptitudes.
'The first said political strategies saama, daana, bheda, may not work with me because I am not a coequal of yours in kingship, so the last one, daNda, 'punishing the wrongdoer,' is enough to eliminate me, for I must have committed wrongs.'
1.17.30
वयम् वनचरा राम मृगा मूल फल अशनाः |
एषा प्रकृतिर् अस्माकम् पुरुषः त्वम् नरेश्वरः ॥
"We as animals live in forests while you are city dwellers, we live by eating fruits and tubers while you enjoy feasts and banquets, our nature is such to kill and get killed, thus you and me have no correlation. And you, even if you are a man and a prince for humans, you resorted to this animalistic way of killing me lying in the wait, thus your action is worse than that of an animal, if not subhuman or un-princely.
raama = oh, Rama; vayam muula phala ashanaaH = we, tubers, fruit, eaters; vanacaraa mR^igaaH = forest, moving, animals; eSaa asmaakam prakR^itiH = this is, our, nature; tvam nara iishvaraH puruSaH = you are, human's, king, a man; the following gist is expanded.
The stress of Vali is on his animality. Being a man why killing a monkey unworthy in rituals or in diet, is his question. [cf. 38 and 39 verses of this chapter.] Are they just monkeys - is the subsequent question. If these Vanara-s were to be a just fruit-eating animals why Vali used to offer sandhya , time-oriented oblations to gods as stipulated in Veda-s, in an unusual way of swinging from one ocean to the other. And why Tara, who is said to be the knowers of Vedic hymns, as in previous chapter bid swastyayanam , bon voyage with Vedic hymns to Vali? This is because of the superiority of vanara race than animals.
The other argument of Vali is like this: 'We are animals living in forests and unlike elephants, horses and the like, we are not even fit to render service to mankind, doing which those animals enjoy high grade foods than us, while we are destined to eat fruits and tubers. When there is no rapport between you humans and we monkeys, and then there can be no enmity between you and me, because enmity crops up only when there is a correlation. Apart from this, I am no equal of yours, but inferior and worthless vanara, and hence your killing me is only to give me salvation.' Maheshvara Tiirtha.
1.17.31
भूमिर् हिरण्यम् रूपम् च निग्रहे कारणानि च |
तत्र कः ते वने लोभो मदीयेषु फलेषु वा ॥
"Territory, gold, and silver will be the causes while counteracting somebody, in that case, by what you are decoyed into these forests of mine or in the fruits of mine.
nigrahe = to hold back [to counteract somebody]; bhuumiH hiraNyam ruupam ca = territory, gold, silver, also; kaaraNaani ca = causes, also; tatra = in that case; te = to you; vane = in forest; madiiyeSu phaleSu vaa = mine, in fruits, either; kaH lobhaH = what is, decoy.
The statements of 'my forests... my fruits...' will be retorted by Rama in the next chapter.
1.17.32
नयः च विनयः च उभौ निग्रह अनुग्रहौ अपि |
राज वृत्तिर् असंकीर्णा न नृपाः काम वृत्तयः ॥
"In the pairs of propriety and compliance, punishment and pardoning, no admixture is exercised in kingcraft, for the kings do not conduct themselves volitionally.
nayaH ca vinayaH ca = in propriety, also, in compliance, also,; nigraha anugrahau = in punishment, in pardoning; ubhau api = both [in the pair,] even; a samkiirNaa = without, admixture; raaja vR^ittiH = king's, craft; nR^ipaaH kaama vR^ittayaH na = kings, volitionally, conduct themselves, they do not.
Vali's statement is: 'Even the ordinary rulers on earth do not conduct themselves without adhering to their codes of conduct, then what is there to speak of you who is the Ruler of Universe. So, you must have imposed this punishment without mixing the pairs of opposites that results in my salvation...'
1.17.33
त्वम् तु काम प्रधानः च कोपनः च अनवस्थितः |
राज वृत्तेषु संकीर्णः शरासन परायणः ॥
"But, to you your self-interests are primary, and you are a wrathful, capricious, contriver of kingcraft, and an impetuous shooting-happy archer.
tvam tu = you, but; kaama pradhaanaH ca = [achievement of your own] desire, is primary to you [self-interested]; kopanaH ca = wrathful one, also; an avasthitaH = inconstant, capricious; raaja vR^itteSu samkiirNaH = in king's, duties, concocting - contriver of kingcraft; shara aasana paraayaNaH = arrow, seating [on the taut of bowstring,] engaged in, [shooting-happy archer.]
1.17.34
न ते अस्ति अपचितिः धर्मे न अर्थे बुद्धिर् अवस्थिता |
इन्द्रियैः काम वृत्तः सन् कृष्यसे मनुजेश्वर
॥
"Oh, king, you have no devotion to probity, nor your mind is firm about material gains, but as a free-willed one you are distracted by senses.
manuja iishvara = oh, people's, lord; te = to you; dharma = in probity; apacitiH = devotion; na asti = is not, there; buddhiH arthe na avasthitaa = [your] intellect, in material gains, not, firm; kaama vR^ittaH san = by wishes, operating [free willed,] as you are; indriyaiH kR^iSyase = by senses, being drawn [distracted.]
"The 'Lord of People' is the Supreme Person incarnated himself as a king of humans as per the derivation of the word naaraayaNa , one who conducts humans to and fro from him. tvam 'you...' ; Here the tu is as in verse at 4-17-33, i.e., kim ardhaka, kim Are you? ; So, tvam kaama pradhaanaH 'you are the primary one to humans to aspire for. While all the created beings aspire one thing or the other, humans have many more wants. But above all these human wants, you are the primary-want to be desired or aspired for salvation.' avaapta samasta kaamanaH 'you do not have any aspiration or desire for yourself...' kopanaH ' in punishing the wrongdoers you are a wrathful one...' anavasthitaH 'unstable, ever-moving, dynamic in maintaining universe. ' raaja vR^ittaiH ca samkiirNaH is read otherwise as raaja vR^itteSu samkiirNaH 'concocted is your kingly orientation, for you wear cloths like a saint and yet handle weaponry, whereas in actuality there no garb for you.' The first compound in 4-17-34 is read as te dharme apacitiH na 'you have no sincerity in ordinary scripture-laid virtues...' and then it is said, 'scriptures and canons are for ordinary humans but you are above them... so you are beyond the ordinary canons that emerged for humans' kaama vR^itte san ' you are independent in your deeds or movements...' indriyaiH kR^iSyase, kim? 'are you drawn away by senses, or what? No. You cannot be drawn away by the horses called senses for you are the holder of their reins. So you are the jana iishvara Supreme Lord for the people, as king of people, or as the Supreme Person who took incarnation as Rama.
1.17.35
हत्वा बाणेन काकुत्स्थ माम् इह अनपराधिनम् |
किम् वक्ष्यसि सताम् मध्ये कर्म कृत्वा जुगुप्सितम् ॥
"How you are answerable to gentlemen, Rama, when you have done this detestable deed of killing an unoffending one like me with your arrow?
kaakutstha = oh, Rama; an aparaadhinam = un, offending one; maam iha baaNena hatvaa = me, now, by arrow, on killing; jugupsitam karma kR^itvaa = detestable, deed, on doing; sataam madhye kim vakSyasi = gentlemen, amongst, what, you will tell - how you are answerable.
Since this killing of Vali is an intricate act, some may point out that Rama is at fault in killing Vali. But Vali states here inversely that, "you may inform gentlemen who may point out that this act of yours in killing me is a wrongdoing... you may say them that 'I have killed a wrongdoer so I am not at fault...' " Vali has no need to say repeatedly that he is killed by the arrow of Rama, as he is not killed by a sword or cudgel. But, it is to be repeated necessarily to remind that the arrow came from an unknown destination.
1.17.36
राजहा ब्रह्महा गोघ्नः चोरः प्राणिवधे रतः |
नास्तिकः परिवेत्ता च सर्वे निरय गामिनः ॥
"A regicide, a Brahman-cide, a cow-slayer, a thief, an inveterate killer, an atheist, and an younger brother who marries before his elder, all of them will go to hell.
raaja haa = king, slayer [regicide]; brahma haa = Brahman, slayer of; go ghnaH = cow, slayer of; praaNi vadhe rataH = beings, in killing, one engaged in - an inveterate killer; choraH = thief; naastikaH = atheist; parivettaa ca = who marries before the marriage of his elder brother; sarve niraya gaaminaH = all, hell, goers.
1.17.37
सूचकः च कदर्यः च मित्र्घ्नो गुरुतल्पगः |
लोकं पापात्मानम् एते गच्छन्ते न अत्र संशयः ॥
"A slander-monger, skinflint, friend-killer and one who makes love with his teacher's wife, they all go to the worlds of evil-souls, no doubt about it.
suucakaH ca kadaryaH ca = slander-monger, also, skinflint; mitra ghnaH = friend, killer; guru talpa gaH = with teacher's, bed, enterer [ love-maker with teacher's wife]; ete = these; paapa aatmaanam lokam gacChante = of evil, souled ones, to worlds, they go; na atra samshayaH = not, there, doubt.
1.17.38
अधार्यम् चर्म मे सद्भी रोमाणि अस्थि च वर्जितम् |
अभक्ष्याणि च मांसानि त्वत् विधैः धर्मचारिभिः ॥
"My skin is unwearable, holy people forbid my hair and bones, and uneatable is my meat for your kind of reputable people.
me carma a dhaaryam = my, skin is, un, wearable; romaaNi asthi ca = hair, bones, too; sadbhii varjitam = by holy people, discarded - forbidden; tvat vidhaiH dharma caaribhiH = your, kind of, by virtue, pursuers - reputable people; maamsaani a bhakSyaaNi ca = meat, un, eatable, also.
Tiger's skin is used as carpet, its two canine teeth are used in golden necklaces, its other body parts are said to contain medicinal properties, and hence the numbers of tigers are dwindling, especially in India. Elephant's tusks are great decorative articles. Camel's bones are made into bangles and bracelets. Rhino's horn has religious use as well as a decorative article. Caamara, Himalayan-yak's hair is used for royal fanning instruments. Deerskin has its own place in high religious seats of saints and sages. Hence the poachers are making a fortune on this fauna. But the skin, bones, or hair of monkey, or to that matter of fact any item of a monkey is not of any use either in religious or in medicinal or for decorative purposes. Hence, they are not killed for food, game or poaching.
1.17.39
पंच पंच नखा भक्ष्या ब्रह्म क्षत्रेण राघव |
शल्यकः श्वाविधो गोधा शशः कूर्मः च पंचमः ॥
"Raghava, five kinds of five-nailed animals, viz., a kind of wild rodent, a kind of wild-boar, a kind of lizard, a hare and fifthly the turtle are edible for Brahmans and Kshatriya-s.
raaghava = oh, Raghava; brahma kSatreNa = by Brahmans, Kshatriya-s; shalyakaH = a wild-rodent with defensive quills; shvaavidhaH = a kind of boar that kills dogs, wolves etc; godhaa = a lizard with unimaginable grip; shashaH = hare; pancamaH kuurmaH ca = fifthly, tortoise, also; panca = five [kinds of]; panca nakhaa = five nailed animals; bhakSyaa = are edible.
1.17.40
चर्म च अस्थि च मे राजन् न स्पृशन्ति मनीषिणः |
अभक्ष्याणि च मांसानि सो अहम् पंच नखो हतः ॥
"Sensible people will not touch my skin and bones, oh, king, nor meats from my body are to be eaten, such as I am, a five-nailed animal, I am killed.
raajan = oh, king; maniiSiNaH = sensible people; me carma ca asthi ca = my, skin, also, bones, also; na spR^ishanti = will not, touch; maamsaani ca = meats, also a bhakSyaaNi = not, to be eaten; panca nakhaH = five, nailed one; saH aham hataH = such as I am, I am killed.
'There appears to be no reason as to why a five-nailed animal like me is to be killed, when there is no reason for political, religious, hunting, or food purposes. Then this act of yours shall have an ultimate purpose isn't it....'
1.17.41
तारया वाक्यम् उक्तो अहम् सत्यम् सर्वज्ञया हितम् |
तद् अतिक्रम्य मोहेन कालस्य वशम् आगतः ॥
"Though Tara appraised me with truthful and favourable words, I just disregarded her advise owing to my own delusion, and gone into the control of Time.
sarvaj~nayaa taarayaa = by all-knowing, Tara; aham satyam hitam vaakyam uktaH = I am, truthful, favourable, words, said - appraised; mohena = with delusion; tat = that advise; ati kramya = on over stepping - disregarding; kaalasya vasham aagataH = under Time's, control, I have gone in.
Though dissuaded by Tara, kaalasya vasham aagataH, satyam; I am bound to come here for my time is over and I am destined to die at the hands of the Supreme Being. Or, to say clearly iishvarasya vasham aagataH, satyam 'I have come under the control Supreme, truly...' where kaalaH, Time, is another name for Supreme Being; kaalo asmi loka kshaya kR^it pravaddhaH... kala
1.17.42
त्वया नाथेन काकुत्स्थ न सनाथा वसुंधरा |
प्रमदा शील संपूर्णा पति एव च विधर्मिणा ॥
"With you as her espouser the Earth is not with a correct spouse, as with any lady who is with full-fledged chastity, but with a husband who is without rectitude.
kaakutstha = oh, Rama; vasumdharaa naathena tvayaa = earth, by husband, by you - you as her husband; shiila sampuurNaa pramadaa = with chastity, endowed, lady - as with; vi dharmiNaa pati iva = without, rectitude, husband, as with; na sa naathaa = not, with spouse.
The king is usually the lord of land. Vishnu is the husband of Earth, bhuu devi. Here Rama is both. Here Vali's contention is, 'unlike a husband without rectitude, you will safeguard the land truthfully as you have all the attributes of a lord of land and a good husband. duSTa nigrahatvaadi kalyaaNa guNa ruupeNa. So, you will protect Earth by eradicating evildoers on it... like me...'
1.17.43
शठो नैकृतिकः क्षुद्रो मिथ्या प्रश्रित मानसः |
कथम् दशरथेन त्वम् जातः पापो महात्मना ॥
"How are you borne to that great-souled Dasharatha when you are artful, felonious, knavish, disposed to a false modesty subconsciously, and an evildoer?
shaThaH naikR^itikaH kSudraH = artful, felonious, knavish; mithyaa prashrita maanasaH = falsely, modest, at mind - subconsciously; paapaH = evil-minded; katham = how; tvam mahaatmanaa dasharathena jaataH = you are, by great-souled, Dasharatha, given birth.
'You are born to great-souled Dasharatha, yato mahaatmanaa dasharathena jaataH... katham shaThaH? 'being the son of such a great-soul Dasharatha, how can you be artful, felonious?
Sarga 17 (part 2 of 2)
1.17.44
छिन्न चारित्र्य कक्ष्येण सताम् धर्म अतिवर्तिना |
त्यक्त धर्म अंकुशेन अहम् निहतो राम हस्तिना ॥
"I am killed by an elephant called Rama that snapped off its girdle-cord called tradition, that infringed the conventions of righteous people, and that discarded the goad called virtue.
Chinna caaritrya kakSyeNa = one who snapped, tradition's, girdle-cord; sataam dharma ati vartinaa = righteous people's, conventions, over, stepping - infringed; tyakta dharma ankushena = discarded, virtue's, goad; raama hastinaa = by Rama, [named] elephant; aham nihataH = I am, killed.
The girdle-cords, called vaari in Sanskrit foot-cords or girdle cords. The goads of rulebooks etc., are required to the humanly elephants that move in herds, break their cords of traditions, cultures and social values. The Supreme Being is not so, as said later by himself naiva tasya kR^te na artho in Bhagavad Gita at 3-18 and also at saMkarsaya ca kartaaa syaam 3-24. 'So getting eliminated from this mortality by no less than the Supreme Being is my fortune.'
1.17.45
अशुभम् च अपि अयुक्तम् च सताम् च एव विगर्हितम् |
वक्ष्यसे च ईदृशम् कृत्वा सद्भिः सह समागतः ॥
"On accomplishing this sort of unpropitious, unjustified killing, which is condemned by the righteous people, what can you say when you meet the godly men?
a shubham a yuktam ca = un, propitious, un, justified; sataam ca eva vi garhitam = by righteous people, also, thus, condemned; iidR^isham kR^itvaa = this sort of deed - killing, on accomplishing; sadbhiH saha samaagataH = godly men, with, on meeting; [kim = what]; vakshyase = you can say.
Vali is saying in vyaaja ninda praise in innuendo. Taking the last word Vali is prompting Rama to say like this: samaagataH is cleaved as saH maagataH, maam gataH 'he, that Vali, Me, reached...' Vali attained salvation and reached Me. a+shubham ca a+yuktam ca api san, maam gataH 'Though Vali's actions are unpropitious, unjustified and condemnable by the righteous, but by Me eliminated he attained Me, the Supreme Being...' And this agrees with mR^ityuH sarva haraH ca aham Gita
- 10-34 'I am the death, an all- exhausting-one.'
1.17.46
उदासीनेषु यो अस्मासु विक्रमो अयम् प्रकाशितः |
अपकारिषु ते राम न एवम् पश्यामि विक्रमम् ॥
"The valour that which is displayed on the unprejudiced few like us, oh, Rama, I do not see that sort of valour is shown by you in respect of your enemies.
raama = oh, Rama; udaasiineSu asmaasu = unprejudiced ones, in respect of us; yaH ayam vikramaH prakaashitaH = which, this kind of, valour, shown; evam vikramam = such a, valour; te apakaariSu = in respect of your, evil doers [enemies like Ravana];; na pashyaami = not, I see.
The word vikrama is triumphing, and treading as well. Taking the meaning of Rama's treading up to Vali it is said as below. apakaariSu 'perpetrating evil on your dedicates like Sugreeva, Hanuma et al' ; asmaasu 'on us, myself, Tara, and Angada' te your yaH 'those feet, that are impossible to be seen by Brahma and others; vi krama valour / treading; pradarshitaH udaasiinesu that are displayed, to great-souls and saints; na pashyaami hitherto I have not seen.
You have shown mercy on us namely myself, Tara, Angada and other adherents of mine, though we have perpetrated evil in respect of your adherents like Sugreeva, Hanuma et al. You have shown mercy by way of your treading towards me on your divine feet, which feet will not be revealed even to Brahma, but at times you reveal them to sages and saints. I have seen them now. Had I seen these Divine Feet earlier, I would have suddenly fallen on them long back, like Sugreeva. But, I do not foresee advancement of the same feet towards the real wrongdoers, namely Ravana, Kumbhakarna and Indrajit, as yet.
1.17.47
दृश्यमानः तु युध्येथा मया युधि नृपात्मज |
अद्य वैवस्वतम् देवम् पश्येः त्वम् निहतो मया ॥
"Had you been in combat with me en face oh, prince, you would have been killed by me and by now you would have seen the death-god Yama.
nR^ipa aatmaja = oh, king's, son; yudhi dR^ishyamaanaH = in war, while you are being seen - confronting me; mayaa yudhyethaa = with me, if you have combated; mayaa nihataH = by me, killed; adya tvam vaivasvatam devam pashyeH = by now, you, Yama, god, would have seen.
Rama might have cut a sorry face for he did not confront Vali vis-à-vis on field, but shot his arrow from afar. Vali says for this, 'it is impossible for others to confront me... but to you nothing is impossible... and you might have confronted me.' Here the word yadi is used in sense kim arthaka i.e., 'or what?' adya mayaa dR^ishyamaanaa san, yuddhyethaa api 'today even if you fight with me manifestly, that too before me... mayaa hataH san, vaivasvata devam pasheH, kim? 'by me killed though, do you see Yama, Death-god, or what?
'It is impossible for others to confront me in combat, and for you there is nothing called impossibility. Other way round, though you confront me in person can I fight you back? Can I kill an unkillable entity? Thinking that, though I am capable of killing you, and hopefully kill you, do you wish to see a lesser god like Yama in naraka the Hell. Improbable and impossible are all these suppositions, and thus this act of eliminating me cannot be called a killing, but 'according salvation' by you the Supreme, in person.'
1.17.48
त्वया अदृश्येन तु रणे निहतो अहम् दुरासदः |
प्रसुप्तः पन्नगेन इव नरः पाप वशम् गतः ॥
"An unassailable one, such as I am, I am killed by you while you remained invisible on the field of fight, as with a sinner bitten by a snake while he is asleep.
duraasadaH aham = unassailable one, that is what I am; raNe a dR^ishyena tvayaa = in fight, un, seen - invisible one, by you; paapa [paana] vasham gataH = sin [drunkenness,] control, going into; prasuptaH naraH = well slept, man; pannagena iva = by a snake, like; nihataH = killed.
Vali is said to be lamenting to have lost his chance to confront Rama face to face in fight. The word paapavasham gato aham is read as paana vasham gato aham in other mms. Meaning that 'a drunken man bitten by snake' and this drunkenness is attributed to Vali and said as:
'In my own drunkenness of unassailable might, I could not see and confront you in fight, and had I been sober, though dead at your hands, I would have been victorious in going to heavens...'
Secondly, it is not Rama that has not shown himself up, it is Vali who did not try to find where Rama is. Rama is aware of the boon given by Brahma to Vali
aahuuya vaalinam brahmaa dadau varam anuttamam | pratiipavarti nobhuuyaat artha balam arindama ||
Summoning Vali, Brahma gave an unexcelling boon... any combatant confronting Vali will loose half of his strength to Vali...
Knowing this through Sugreeva, and honouring Brahma's boon Rama did not come face to face with Vali. This is said at 4-16-27, and 4-16-31. The same is the situation when Hanuma is bound by Brahma missile in Sundara Kanda, where he obliges Brahma's decree.
1.17.49
सुग्रीव प्रिय कामेन यद् अहम् निहतः त्वया |
माम् एव यदि पूर्वम् त्वम् एतद् अर्थम् अचोदयः |
मैथिलिम्
अहम् एक आह्ना तव च आनीतवान् भवेः ॥राक्षसम् च दुरात्मानाम् तव भार्य अपहारिणम् |
कण्ठे
बद्ध्वा प्रदद्याम् ते अनिहतम् रावणम् रणे ॥
"For which purpose I am killed, intending to do good to Sugreeva is incidental to it, you should have assigned me for that purpose in the first instance itself, and I would have brought that evil-minded demon Ravana, the abductor of your wife in one day, that too without killing him in any fight, but by fastening him by neck, and I would have presented Maithili to you.
sugriiva priya kaamena eva = Sugreeva, good, intending to do, only; tvayaa aham = by you, I am; yat = for which purpose; nihataH = killed; tvam etat artham = you, for that, reason; puurvam maam eva acodayaH yadi = earlier, me, only, should have prayed, if - if you have assigned me alone, earlier; aham eka aahnaa = I, in one, day; tava bhaarya apahaariNam = your, wife, abductor; duraatmaanaam = evil-minded one; raakshasam raavaNam = demon, Ravana would have been; raNe a nihatam = in fight, without, being killed; kaNThe baddhvaa = by neck, fastening; te pradadyaam = to you, would have given; maithilim ca aaniitavaan bhaveH = Maithili, also, is brought, she would have been.
Rama's approaching Vali for help is an impossible thing. Rama has come all along searching for Sugreeva and befriended him. Also given is the word to Sugreeva to kill Vali. Rama's going back on his own word can never happen. puts it as:
abhaye vaaline datte pratij~na parihiiyate | raavaNasya sakhaa vaalii raavaNo api vrajettu maam | raavaNasya vadha abhaavaat avataara phalam na hi |
If Vali is excused, promise given to Sugreeva fails. Ravana is Vali's friend and even Ravana may come running to Rama seeking refuge, and then leaving Ravana without killing, leaves no fruits of incarnation. Vali's logic is that Ravana alone is the evil minded one in abducting Seetha. How about his own action in incarcerating Ruma, Sugreeva's wife? If this is asked Vali might have replied to save his face, 'I am an animal and those adductions, seductions etc., do not work in our animal kingdom, and we enjoy what we want.' But it is not so with Veda practising Vanara-s. Hence this race is given the title of Vanara, neither animal, nor monkey, nor human.
4.17.51
न्यस्ताम् सागर तोये वा पाताले वा अपि मैथिलीम् |
आनयेयम् तव आदेशात् श्वेताम् अश्वतरीम् इव ॥
"I would have brought Maithili at your order even if she is lodged in oceanic waters or in nether worlds, as with the White Horse of Vedic lore.
saagara toye vaa = in ocean, water, either; paataale vaa api = in netherworld, or, even; nyastaam maithiliim = lodged, Maithili; tava aadeshaat = by your, order; shvetaam ashvatariim iva = as White, Horse, like; aanayeyam = I would have brought.
There is one Upanishad called shveta ashvatara Upanishad and when it was in the shape of white female horse, this horse was stolen by Madhu and Kaitabha demon-brothers and later retrieved by Hayagreeva, another aspect of Vishnu.
4.17.52
युक्तम् यत् प्रप्नुयात् राज्यम् सुग्रीवः स्वर् गते मयि |
अयुक्तम् यद् अधर्मेण त्वया अहम् निहतो रणे
॥
"The fact of Sugreeva's getting the kingdom after my going to heaven is proper, but the fact of your killing me in war, unrighteously, is improper.
mayi svar gate = me, heavens, on going; sugiivaH [raajyam] praapnuyaat iti yat = Sugreeva, [kingdom,] will get, thus, that which [fact is]; yukata = is proper; aham raNe tvayaa = I am, in war, by you; a dharmeNa nihata iti yat = un, righteously, killed, thus, that which; a yukatam = is improper.
Why Vali banished Sugreeva from kingdom is being explained. a + dharmeNa ' un-righteously ...'; by the unjust deed of Sugreeva's closing the face of cave when I was fighting with Dundubhi, wishful of my death and thus; sugriivaH raajyam praapnuyaat iti yat tat a + yuktam ' Sugreeva's getting this kingdom unrighteously, is improper.' aham tvayaa raNe nihataH itaH param mayi svar gatena ata sugriivo raajyam raajyam praapnuyaat iti yat tat yukatam ' on my going to heavens his getting the kingdom is proper.'
'As long as I am alive Sugreeva can never get a chance to rule the kingdom, because he ascended throne improperly and unrighteously when I am alive in the cave. Because he closed the entrance of the cave, wishing me to die therein, when I was still fighting with Dundubhi, I had to banish him. Now that I am going to heaven at your mercy, his getting the throne of Kishkindha at your mercy, and as its one time regent, is proper.'
4.17.53
कामम् एवम् विधम् लोकः कालेन विनियुज्यते |
क्षमम् चेत् भवता प्राप्तम् उत्तरम् साधु चिंत्यताम् ॥
"Admittedly the world is this way, and if possible a relevant reply may gently be thought ofabout your propriety in killing me..." So said Vali to Rama.
lokaH evam vidham = world is, this, way; kaamam = admittedly; kaalena viniyujyate = by time, preordained; kSamam cet = possible, if; bhavataa praaptam uttaram = by you relevant, reply; saadhu cintyataam = gently, think of.
For the above the latent meaning of Vali is: lokaH ' people, living beings...'; evam vidhaH cet ' like me sinners, if they become...'; kaamam kaalena viyujyate ' desirably by Time, Yama, people will be disposed'; bhavataa praaptam uttaram 'from you, received, reply - in the shape of killing me; uttamam ' the best'; kshamam ' proper one'; cintyataam 'you shall think that way only';
If people become sinners like me, Time, Yama disposes them off desirably, and the reply for my sins received from you in the shape of your arrow in my chest, is the best and a proper one too, so it shall be thought of, not otherwise."
4.17.54
इति एवम् उक्त्वा परिशुष्क वक्त्रः
शर अभिघातात् व्यथितो महात्मा |
समीक्ष्य रामम् रवि संनिकाशम्
तूष्णीम् बभौ वानर राज सूनुः ॥
That great-souled son of a vanara king Vali, whom the arrow impaled and agonised, on keenly seeing Rama whose resplendence equals the brightness of the sun, said that much and remained silent when his mouth has dried up.
shara abhighaataat = by arrow, impaled; vyathitaH = agonised; mahaatmaa = great-souled one; vaanara raaja suunuH = Vanara, king's, son - Vali; pari shuSka vaktraH = wholly, dried up, mouth; ravi samnikaasham raamam = sun, equalling, at Rama; samiikSya = on seeing keenly; iti evam uktvaa = thus, that way, on saying; tuuSNiim babhau = silent, remained.
Rama has not used any great or deadly arrow on Vali, but a third rated or lesser one is shot at, because Vali is still lingering with the same arrow in his chest. The same is said in Yuddha kanda, 67th chapter, 154 verse, where Valmiki himself is amazed to say that Kumbhakarna is not killable with that sort of arrow which pierced through seven great sala trees, and which has killed the greatest Vali. yaiH saayakaiH saala varaa nikR^ittaa, vaalii hato vaanara pu~NgavaH ca... and narrating thus the poet says that Vali is nothing when compared with Kumbhakarna and others in Lanka.
1 - paraa
Nmukha vadham kR^itvaa ko atra praaptaH tvayaa guNaH; 2 - daNDayaH ca api apakaariShu; 3 - na maam anye saNrabdham pramattam veddum arhasi; 4 - viShaye vaa pure na apakaaromi;l 5 - hiNsya akilbiSham; 6 - phala muula ashina nityam; 7- bhuumiH hiraNyam ruupyam ca vigrahe kaaraNaani na; 8 - tvam tu kama pradhaanaH ca; 9 - hatvaa maam iha kim vakShyasi sataam madhye; 10 coraH praaNi vadhe rataH aadi niraya gaaminaH; 11 - adhaaryam carmam abhakShyaaNi ca maaNsaani; 12 panca panca nakaa a bhakShyaaH; 13 maithiliim aham ca aaniitavaan bhave; -- dharmaakuutam1] By killing one who is facing away, what worth is achieved by you?; 2] You have not punished the wrongdoer; 3] Killed one who is combating with another and an unvigilant one; 4] In your country or city I did no misdeed; 5] Non-guilty being is hurt; 6] Fruits, tuber eating being is killed; 7] No dispute of land, gold or silver; 8] You primary aspiration is to kill without probing into good or bad; 9] How do you face criticism by scholars?; 10] Unnecessary killers are hell-goers; 11] Un-wearable is my skin uneatable is my flesh; 12] Five kinds of five-nailed animals are usable by humans; 13] I would have brought back Maithili in one day.
For all these questions Rama answers in next chapter and speaks as to how justified is this elimination, to Vali and to all of us.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे सप्तदशः सर्गः
Sarga 18 (part 1 of 2)
4.18.1
इति उक्तः प्रश्रितम् वाक्यम् धर्म अर्थ सहितम् हितम् |
परुषम् वालिना रामो निहतेन विचेतसा ॥
Thus, Vali who is hit down by arrow and who is collapsing humbly spoke exacting words that contained probity, meaningfulness, and expedience, to Rama.
raamaH = Rama; nihatena = hit down; vicetasaa = without vitality [collapsing]; vaalinaa = with Vali; dharma artha sahitam = probity, meaning, containing; hitam = expedient; paruSam vaakyam = exacting, words; prashritam = [but] humbly; iti uktaH = thus, [Rama,] was addressed [by Vali.]
4.18.2
तम् निष्प्रभम् इव आदित्यम् मुक्त तोयम् इव अंबुदम् |
उक्त वाक्यम् हरि श्रेष्ठम् उपशांतम् इव अनलम्
॥धर्म अर्थ गुण संपन्नम् हरि ईश्वरम् अनुत्तमम् |
अधिक्षिप्तः तदा रामः पश्चात् वालिनम्
अब्रवीत् ॥
Then to him who is rendered like a lusterless sun, fizzling out like a cloud that released its water, and who became like a quenched fire, to such a best monkey and an unexcelled lord of monkeys who has just now imputed Rama with words that are abounding with righteousness and meaningfulness, Rama spoke subsequently.
tadaa = then; raamaH = Rama; adhikSiptaH = he who is arraigned [find fault with; call into question, an action or statement, imputed, Rama by Vali]; niS prabham aadityam iva = without, luster, sun, like - to lusterless Vali; mukta toyam ambudam iva = released, waters, cloud, like; upashaantam analam iva = quenched, fire, like; hari shreSTham = to monkey, the best; hari iishvaram = to monkeys, lord; an uttamam = unexcelled one; dharma artha guNa sampannam = righteousness, meaningfulness, attributes, abounding with - in the words of Vali; ukta vaakyam = on who has the words spoken, Vali; vaalinam = to Vali; pashcaat abraviit = [Rama] subsequently, spoke.
The words Vali spoke contain righteousness from his viewpoint, when he said 'How did you hit me without confronting me...' and the meaningfulness in the words like 'a quarrel comes when gold and silver are the cause, I should have brought Ravana without bloodshed, I would have brought Maithili and presented before your....' etc. But these words are with the death time wisdom of Vali, and they become parroted saying but cannot be practical with the kind of righteousness followed by Vali.
4.18.4
धर्मम् अर्थम् च कामम् च समयम् च अपि लौकिकम् |
अविज्ञाय कथम् बाल्यात् माम् इह अद्य विगर्हसे ॥
"Uncaring for probity, prosperity, pleasure deriving, and even for the social conventions, now how do you rebuke me childishly in this matter?
dharmam artham ca kaamam ca = probity, prosperity, pleasures gaining; laukikam samayam = social, conventions; ca api = also, even; a vij~naaya = un, knowingly - uncaring; iha adya baalyaat = in this matter, now, childishly; maam katham vigarhase = me, how, rebuking.
4.18.5
अपृष्ट्वा बुद्धि संपन्नान् वृद्धान् आचार्य संमतान् |
सौम्य वानर चापल्यात् त्वम् माम् वक्तुम् इह इच्छसि
॥
"Unconsulted are the doyens of your race that are intellectually well off and agreeable to your mentors about rights and wrongs about your deeds, oh, gentle one, how do you wish to debate with me in this matter with your primate's caprice.
buddhi sampannaan = intellectually, enriched; aacaarya sammataan = to mentors, agreeable ones; vR^iddhaan = doyens [ of your race]; a pR^iSTvaa = without, asking, un, asking - unconsulting [about the deeds you undertook]; tvam = you; saumya = o, gentle one; [or saumyam maam = gentle, me]; maam = with me; vaanara caapalyaat = a monkey's [primate's,] with caprice; iha vaktum = in this matter, to talk - to debate; [katham = how do]; icChasi = you wish.
4.18.6
इक्ष्वाकूणाम् इयम् भूमिः स शैल वन कानना |
मृग पक्षि मनुष्याणाम् निग्रह अनुग्रहेषु अपि ॥
"This earth with its mountains, woods, and forests, even along with the authority to condone or condemn the animals, birds, and humans on it belongs to Ikshvaku-s.
sa shaila vana kaananaa = with, mountains, woods, forests; iyam bhuumiH = this, earth; mR^iga pakSi manuSyaaNaam = of animals, of birds, of humans; nigraha anugraheSu api = [authority] to control, to punish, to condone, even in; ikSvaakuuNaam = [this belongs to] Ikshvaku-s.
Vali's question No. 4] 'I have not done any misdeed either in your country or city...' is answered in this, "when entire earth belongs to us where is the question of a city or a particular country?"
4.18.7
ताम् पालयति धर्मात्मा भरतः सत्यवान् ऋजुः |
धर्म काम अर्थ तत्त्वज्ञो निग्रह अनुग्रहे रतः ॥
"He who is virtue-souled, truth-abiding, plain-speaking, and the knower of the import of probity, pleasures, and prosperity, and the one who is concerned in controlling or condoning his subjects, that Bharata is the ruler of earth.
dharmaatmaa satyavaan R^ijuH = virtue-souled one, one who abides truth; straightforward - plain-speaking; dharma kaama artha tattva j~naH = probity, pleasures prosperity, import, knower of; nigraha anugrahe rataH = in controlling, in condoning, concerned in; bharataH = Bharata; taam paalayati = her [earth,] is ruling.
4.18.8
नयः च विनयः च उभौ यस्मिन् सत्यम् च सुस्थितम् |
विक्रमः च यथा दृष्टः स राजा देश कालवित् ॥
"In whom both scrupulousness and benignancy are there, truthfulness is firmed up, and valour as evinced by scriptures is evident, and he who is the knower of time and place is the king, namely Bharata.
yasmin = in whom; nayaH ca vinayaH ca ubhau = scrupulousness, also, benignancy, both are there; satyam ca su sthitam = truthfulness, also, firmly, abides in; vikramaH ca yathaa dR^iSTaH = valour, also, as has been, seen [stipulated by scriptures]; saH desha kaala vit raajaa = he is, place, time, knower, king.
4.18.9
तस्य धर्म कृत आदेशा वयम् अन्ये च पार्थिवः |
चरामो वसुधाम् कृत्स्नाम् धर्म संतानम् इच्छवः ॥
"Holding his virtuous decree desiring to keep up the continuum of righteousness, we and some other kings are wayfaring this earth in its entirety.
tasya = his [by him]; dharma kR^ita aadeshaa = for righteousness, made, decree; holding; vayam = we [Rama, Lakshmana]; anye paarthivaH ca = other, kings, also; dharma sam taanam = rightness, good, continuity - continuum; icChavaH = while desiring for; kR^itsnaam vasudhaam caraamaH = entire, on earth, we are moving.
The 'virtuous decree to keep up virtue' dharma kR^ita aadesha is not that of Bharata, but by the king raaaja dharma kR^ita aadesha. Bharata as younger brother cannot order his elder, and that too, a 'would-have-been-king,' but the throne demands it to be done by any subject, and now Bharata is in that throne. Actually Bharata did not give any explicit orders to Rama or others making them responsible for the upkeep of dharma, on his behalf. Rama himself orders Bharata as at: tvam raajaa bharata bhava svayam naraaNaam | vanyaanaam aham api raaja raaNmR^igaaNaam | Ayodhya Kanda II, 1-674-17 'Bharata, you become the king of humans, and I shall be the king of forest-beings...' Thus, taking responsibility on his own shoulders, in his own duty as a Kshatriya to keep up dharma, Rama is trekking forests. Some 'other kings' roaming like this are not detailed.
4.18.10
तस्मिन् नृपति शार्दूल भरते धर्म वत्सले |
पालयति अखिलाम् पृथ्वीम् कः चरेत् धर्म विप्रियम् ॥
"While that Bharata, the kingly-tiger and a patron of virtue, is ruling the earth in its entirety, who is there to conduct himself in an unacceptable way to morality on it?
nR^ipati shaarduula = kingly, tiger; dharma vatsala = righteousness, patron of; tasmin bharate = that, Bharata; akhilaam pR^ithviim paalayati = entire, earth, while ruling; kaH = who; dharma vi priyam = to morality, un, acceptable [way]; charet = [who] conducts.
4.18.11
ते वयम् मार्ग विभ्रष्टम् स्वधर्मे परमे स्थिताः |
भरत आज्ञाम् पुरस्कृत्य निगृह्णीमो यथा विधि ॥
"Abiding in our own pre-eminent righteousness, and even abiding by the order of Bharata we punish him who deviated from the path of morality, according to custom.
parame sva dharme sthitaaH = pre-eminent, our own, righteousness, abiding; vayam = we; bharata aaj~naam puraskR^itya = Bharata's, orders, abided by; maarga vibhraSTam = of path, deviant one; yathaa vidhi = according to, custom; nigR^ihNiimaH = we control = punish.
4.18.12
त्वम् तु संक्लिष्ट धर्मः च कर्मणा च विगर्हितः |
काम तंत्र प्रधानः च न स्थितो राज वर्त्मनि ॥
"As for you, you brought virtue to a state of decadence, rendered yourself reprovable by your own decadent behaviour, for carnality alone has become your primary doctrine, and thus you have not abided by the conduct meetly to a king.
tvam tu = as for you; samkliSTa dharmaH = complicated - decadent, virtue is made to; karmaNaa ca vigarhitaH = by deeds - decadent behaviour, also, reprovable; kaama tantra pradhaanaH ca = carnality, doctrine, primary, also; raaja vartmani na sthitaH = in king's, route [conduct,] not, abided.
Vali's question 5. 'Non-guilty being is hurt...' is answered: 'your only guilt is that you have not abided by conduct a king should have...' The nature of that guilt is narrated in next verses.
4.18.13
ज्येष्ठो भ्राता पिता चैव यः च विद्याम् प्रयच्छति |
त्रयः ते पितरो ज्ञेया धर्मे च पथि वर्तिनः ॥
"It is to be known by him who treads the way of righteousness that he has three fatherly personages, namely his own father, his elder brother, and the one who accords education to him.
dharme pathi vartinaH = [for him who] in virtuous, way, treader; jyeSThaH bhraataa pita ca eva = elder, brother, is father, also, thus; yaH ca = he who; vidyaam prayacChati = education, endows; he too; te trayaH pitaraH j~neyaa = they, three, fathers, thus are to be known.
4.18.14
यवीयान् आत्मनः पुत्रः शिष्यः च अपि गुणोदितः |
पुत्रवत् ते त्रयः चिंत्या धर्मः चैव अत्र कारणम् ॥
"An younger brother, a son, and a disciple with good characteristics, these three are to be deemed as one's own sons, for such matters take base on rectitude alone.
yaviiyaan = younger brother; putraH = son; guNoditaH shiSyaH ca api = with good characteristics, disciple, also, even; te trayaH = these, three; aatmanaH putra vat = one's, own, son like; cintyaa = are to be deemed; atra dharmaH caiva kaaraNam = there - in that matter, rectitude, alone, is the base.
4.18.15
सूक्ष्मः परम दुर्ज्ञेयः सताम् धर्मः प्लवंगम |
हृदिस्थः सर्व भूतानाम् आत्मा वेद शुभाशुभम् ॥
"The probity practised by principled people is very subtle and highly imponderable, and the soul that abides in the hearts of all beings alone can differentiate between just and unjust.
plavamgama = oh, fly-jumper Vali; sataam dharmaH su ukSmaH = by principled people, probity [practised ,] is very, subtle; parama dur j~neyaH = highly, not, ponderable; sarva bhuutaanaam hR^idi sthaH aatmaa = in all, beings, in heart, abiding, soul; shubha a shubham = good and bad, just and unjust; veda = knows - differentiates.
In another way the above is: 'I am that Supreme Soul residing in the hearts of all beings. So I alone will decide what is right and what is wrong...' Vali's question 8 is taken up. 'Your primary aspiration is to kill without probing into good or bad...' is answered saying that 'I am the decider...'
4.18.16
चपलः चपलैः सार्धम् वानरैः अकृत आत्मभिः |
जात्यंध इव जात्यन्धैः मंत्रयन् द्रक्ष्यसे नु किम् ॥
"Like a blind by birth counselling with similarly blind, you being a vacillant, on your counselling only with frantic minded vacillant monkeys, what can you really fathom about right and wrong?
capalaH = [you are a ] vacillant; a kR^ita aatmabhiH = un, controlled [frantic,] minded ones; capalaiH vaanaraiH saardham = with vacillant, monkeys, your kind of; jaati andha jaati andhaiH iva = by birth, blind, with them who by birth, blind, like; mantrayan = by counselling; drakSyase nu kim = can you see, [can you fathom, distinguish, what is just and unjust,] really, what?
4.18.17
अहम् तु व्यक्तताम् अस्य वचनस्य ब्रवीमि ते |
न हि माम् केवलम् रोषात् त्वम् विगर्हितुम् अर्हसि ॥
"I will clarify about the words I have said, but I tell you that it is indeed inapt of you to disdain me just out of your outrage.
aham = I; asya vacanasya = about these, words [of mine]; vyaktataam = will clarify; te braviimi = to you, I am telling; tvam kevalam roSaat = you, just by, outrage; maam vigarhitum = me, to disdain, scorn; na arhasi hi = not, apt of you, indeed.
4.18.18
तत् एतत् कारणम् पश्य यत् अर्थम् त्वम् मया हतः |
भ्रातुर् वर्तसि भार्यायाम् त्यक्त्वा धर्मम् सनातनम्
॥
"Realise this reason by which I have eliminated you... you misbehaved with your brother's wife, forsaking the perpetual tradition.
tvam yat artham mayaa hataH = you are, by which, reason, by me, killed; tat etat kaaraNam pashya = that, this, reason, behold; sanaatanam dharmam tyaktvaa = perpetual, tradition, on forsaking; bhraatuH bhaaryaayaam vartasi = in brother's, wife, you misbehaved.
With this one and only reason Rama suffices all the thirteen questions of Vali, as summarised in endnote of last chapter. Beyond this Rama also answers other paltry questions, later.
4.18.19
अस्य त्वम् धरमाणस्य सुग्रीवस्य महात्मनः |
रुमायाम् वर्तसे कामात् स्नुषायाम् पाप कर्मकृत् ॥
"While the great-souled Sugreeva is still alive, you with your habit of sinful acts have lustily misbehaved with Sugreeva's wife Ruma, who should be counted as your daughter-in-law.
mahaatmanaH asya sugriivasya = great-souled, his, Sugreeva's; dharamaaNasya = while alive; paapa karma kR^it = sinful, act, while doing; kaamaat = with lust; snuSaayaam rumaayaam vartase = in daughter-in-law, in Ruma, you misbehaved.
Vali being a king, he committed incest transgressing tradition. vaalii taavat sva raajye sthitvaa dharmaati kramam kR^itavaan | dharma duuShakaH ca raajaa avashyam daNDaniiyaH | dharmaakuutamThis is the very fault found by Rama when expressing 'vaalii caaritra duuSakaH 'abuser of history/tradition...' in Kishkindha, 4-10-33.
4.18.20
तद् व्यतीतस्य ते धर्मात् काम वृत्तस्य वानर |
भ्रातृ भार्या अभिमर्शे अस्मिन् दण्डो अयम् प्रतिपादितः
॥
"Thereby, oh, vanara, this punishment is imposed on you, for your dissolute sinning in abusing your brother's wife, thereby for your transgression of tradition and virtue.
vaanara = oh, vanara; tat = thereby; dharmaat vyatiitasya = from tradition / virtue, he who transgressed; kaama vR^ittasya = in immorality, who is abiding - for dissolute; te = to you; asmin = in this [for the sin]; bhraatR^i bhaaryaa abhimarshe = brother's, wife, for touching - abusing; ayam daNDaH pratipaaditaH = this, punishment, proposed - imposed.
Vali's question 10, 'inveterate killers are hell-goers...' is replied, 'killing a sinner is no sin and no hell is ensuing thereby...' is the reply, establishing Vali's sin.
4.18.21
न हि लोक विरुद्धस्य लोक वृत्तात् अपेयुषः |
दण्डात् अन्यत्र पश्यामि निग्रहम् हरि यूथप ॥
"I foresee no other kind of control other than punishment to him who conducts himself contrary to the society and who is deviant of conventions.
hari yuuthapa = oh, monkey's, chief; loka viruddhasya = to world - society, contrary one; loka vR^ittaat apeyuSaH = world's, convention, one who is deviant; daNDaat anyatra = from punishment, other than; nigraham = [other sort of] control; na pashyaami hi = not, I see, indeed.
Vali's question: 2] 'you are not punishing the wrongdoer...' is answered. saama daanam kSamaa dharmaH satyam dhR^iti 'influencing, largesse, forbearance, probity, candour' etc., will work with kings of equal status and worthiness in political strategies. But you are an inferior with an immodest conduct. Then, why should I waste that much of political manoeuvre in your regard? Thus you are eliminated straightaway...' Vali may counter Rama in asking for a lesser punishment than killing, like exiling etc., which he has given to Sugreeva. For this Rama is ready to say that no other punishment is evident than the one said by Manu: sapiNDaapatya daareShu (retaH siktvaa) praaNa tyaago vidhiiyate - - manu smR^iti.
4.18.22
न च ते मर्षये पापम् क्ष्त्रियो अहम् कुलोद्गतः |
औरसीम् भगिनीम् वा अपि भार्याम् वा अपि अनुजस्य यः
॥प्रचरेत नरः कामात् तस्य दण्डो वधः स्मृतः |
"As a Kshatriya emerged from a best dynasty I do not tolerate your wrongdoing, and the punishment to the one who lustfully indulges with his daughter, or with his sister, or with the wife of his younger brother is his elimination, as recalled from scriptures. [4-18-22, 23a]
22, 23a. kula udgataH kshtriyaH = [from best] dynasty, emerged, as a Kshatriya; aham te paapam na marSaye = I, your, wrongdoing, do not, tolerate; yaH naraH = which, person; aurasiim = with daughter; bhaginiim vaa api = with sister, or, even; anujasya bhaaryaam vaa api = with brother's, wife, or, even; kaamaat pracareta = lustfully, involves with; tasya daNDaH vadhaH smR^itaH = his [to him,] punishment, elimination, recalled [from scriptures, specified.]
4.18.23
भरतः तु महीपालो वयम् तु आदेश वर्तिनः ॥त्वम् च धर्मात् अतिक्रान्तः कथम् शक्यम् उपेक्षितुम्
|
While Bharata is the lord of land and we are his proxies adhering to his orders, and while you too have overstepped the bounds of rightness, then how is it possible to be lenient? [4-18-23b, 24a]
23b, 24a. bharataH tu mahii paalaH = Bharata, but, of land, land; vayam tu aadesha vartinaH = we, but, in his orders, moving ones - proxies adhering to; tvam ca dharmaat ati kraantaH = you, also, from rightness, over, stepped; upekSitum katham shakyam = to be lenient, how, possible.
4.18.24
गुरु धर्म व्यतिक्रान्तम् प्राज्ञो धर्मेण पालयन् ॥भरतः काम युक्तानाम् निग्रहे पर्यवस्थितः
|
"While ruling righteously sensible Bharata punishes him who oversteps the momentous virtue, and he is poised to put down lustful ones. [4-18-24b, 25a]
24b, 25a. praaj~naH = sensible - Bharata; guru dharma vyati kraantam = = weighty - momentous, virtue, [one who] over steps; [him - nighnan = while punishing- Bharata]; dharmeNa paalayan = with righteousness, while ruling; such as he is; bharataH = Bharata; kaama yuktaanaam = lust, those that are with it; nigrahe paryavasthitaH = to put down, is poised for.
4.18.25
वयम् तु भरत आदेशम् विधिम् कृत्वा हरीश्वर |
त्वत् विधान् भिन्न मर्यादान् निग्रहीतुम् व्यवस्थिताः ॥
"As for us, oh, monkey's lord, we effectuate our brother's orders and our duty, and we stand for curbing your kind of shatterers of ethics. [4-18-25b, c]
25 b, c. hari iishvara = oh, monkey's, lord; vayam tu = as for us; bharata aadesham = brother's, orders; vidhim = duty; kR^itvaa = on effectuating; bhinna maryaadaan = one who shattered, ethics; tvat vidhaan = your, kind of; nigrahiitum vyavasthitaaH = to curb, we stand for.
4.18.26
सुग्रीवेण च मे सख्यम् लक्ष्मणेन यथा तथा |
दार राज्य निमित्तम् च निःश्रेयसकरः स मे ॥
"My association with Sugreeva is as good as that with Lakshmana, nevertheless it betided with an understanding to regain Sugreeva's wife and kingdom, and he will give succour to me.
sugriiveNa me sakhyam = with Sugreeva, my, association; lakSmaNena yathaa tathaa = with Lakshmana, as with, so it is; daara raajya nimittam ca = wife, kingdom, owing to, also [our friendship materialised]; saH me = he, to me; niHshreyasa karaH = succour, he does.
Vali's question 13] 'I would have brought back Maithili in one day...' is given an answer. Bringing Maithili from the captivity of Ravana would have averted Vali's death - so Vali thought. But who will bring Ruma, wife of Sugreeva, and give her back to Sugreeva? Vali does not consider this, and in this alone Vali's transgression is said to have been proved. Thus any truce between Vali and Rama is an impossible and improbable proposition.
What all Rama wanted is the 'search for Seetha...' not bring her to his fore. Elimination of Ravana is to be done by Rama alone, for which Seetha is to be located first. If a truce is struck between Vali and Rama, Vali straightway goes to Ravana and asks for Seetha. If Ravana yields Seetha there is no cause left for his elimination. Ravana for sure refuses to yield her. Then a combat ensues between Ravana and Vali. But Vali can combat one-to-one in a duel and he may not encounter a magical war of Indrajit or Kumbhakarna. Then all the demons will combine to eliminate Vali, thus the epic concludes there haphazardly. Other way round, if Vali seeks help of Ravana and his military to combat Rama, Vali's forces and Ravana's forces will come down on a handful warriors like Rama, Sugreeva Hanuma, and Jambavanta et al. Then the whole of monkey force will be with Vali, and these few warriors will be routed down mercilessly. Above all, Rama has promised Sugreeva to eliminate Vali, the abuser of tradition, and Rama becomes blameworthy if he fails in his word. Hence the simplest formula 'enemy's friend is my enemy too...' works well and Rama followed that only.
4.18.27
प्रतिज्ञा च मया दत्ता तदा वानर संनिधौ |
प्रतिज्ञा च कथम् शक्या मत् विधेन अनवेक्षितुम् ॥
"I gave a promise to Sugreeva at the time of befriending him in the presence of vanara-s, and how is it possible for my kind to dishonour a given promise?
tadaa maya = then - at the time of befriending, by me; vaanara sannidhau = vanara-s, in presence; pratijnaa ca dattaa = promise, also, is given; mat vidhena = by my, type of [person]; pratijnaa = promise; an avekSitum = not, to honour; katham shakyaa = how is, possible.
In Aranya Kanda he tells Seetha, that he even leaves his life than to feign his promise. api aham jiivitam jahyaam tvaam vaa siite sa lakSmaNaam || 4-10-18. Hence there is no question of his going back on the word given to them that crave for his mercy.
4.18.28
तत् एभिः कारणैः सर्वैर् महद्भिः धर्म संहितैः |
शासनम् तव यत् युक्तम् तत् भवान् अनुमन्यताम् ॥
"Thereby you have to infer that a befitting punishment is given to you, owing to all these great reasons that abound with virtue and with supreme value.
tat = thereby; dharma samhitaiH = virtue, abounding; sarvaiH mahadbhiH = with all of them, with supreme values; ebhiH kaaraNaiH = due to these, reasons; tava yat shaasanam = to you, which, punishment; yuktam = befitting; tat bhavaan anumanyataam = that, by you, you infer.
4.18.29
सर्वथा धर्म इति एव द्रष्टव्यः तव निग्रहः |
वयस्यस्य उपकर्तव्यम् धर्मम् एव अनुपश्यता ॥
"Anywise, you have to regard the punishment given to you is legitimate, and he whom rectitude guides has to render assistance to his friend, in any event.
tava nigrahaH = your, control [keeping you under control, punishing you]; sarvathaa dharmaH iti eva = anywise, is righteous - condign, legitimate, thus, only; draSTavyaH = is to be seen [you shall regard it]; dharmam anupashyataa = rectitude, he who is guided by it; vayasyasya upakartavyam eva = to a friend, has to render assistance, alone - in any event.
4.18.30
शक्यम् त्वया अपि तत् कार्यम् धर्मम् एव अनुवर्तता |
श्रूयते मनुना गीतौ श्लोकौ चारित्र वत्सलौ ||
गृहीतौ धर्म कुशलैः तथा तत् चरितम् मयाअ ॥
"Had you pursued rightness you too would have done the same deed in imposing such a punishment, and we hear two verses that are given to the advocacy of good conventions, which the experts of rightness have also accepted, and which are said to be coined by Manu, and I too conducted myself only as detailed in those verses of law.
dharmam eva anuvartataa = righteous, only, if seen - if pursued [had you pursued]; tvayaa api = by you, even; tat kaaryam shakyam = that, deed [deed of imposing such a punishment,] possible - you too would have done the same; manunaa = by Manu; caaritra vatsalau = good convention, advocates of [the verses said next]; shlokau = two verses - verses of law; giitau = said to be sung - as said to be; shruuyate = we hear so; dharma kushalaiH = in rightness, experts; gR^ihiitau = they [verses] taken - accepted; mayaaa tat tathaa caritam = by me, that [way,] likewise, done - I have conducted myself.
4.18.31
राजभिः धृत दण्डाः च कृत्वा पापानि मानवाः |
निर्मलाः स्वर्गम् आयान्ति सन्तः सुकृतिनो यथा ॥
" 'When kings impose proper punishment on the humans who have sinned, they become sinless and enter heaven as with the pious souls with good deeds.' So says one verse of Manu.
maanavaaH = humans; paapaani kR^itvaa = sins, on making; raajabhiH dhR^ita daNDaaH ca = by kings, imposed, punishment, also; nirmalaaH sukR^itinaH santaH yathaa = unblemished - sinless, with good deeds, pious souled ones, as with; svargam aayaanti = to heaven, they come.
4.18.32
शसनात् वा अपि मोक्षात् वा स्तेनः पापात् प्रमुच्यते |
राजा तु अशासन् पापस्य तद् आप्नोति किल्बिषम्
॥
" 'Either by punishment or by clemency a thief will be absolved from sin, but the king who does not impose proper punishment will derive the blot of that sin.' So says the other verse of Manu.
stenaH = a thief; shasanaat vaa api mokshaat vaa = by punishment, either, even, by releasing - by clemency, or; paapaat pramucyate = from sin, will be released; a shaasan raajaa tu = un, punishing, king, but; paapasya tat kilbiSam aapnoti = sin's, that, blot, he derives.
4.18.33
आर्येण मम मान्धात्रा व्यसनम् घोरम् ईप्सितम् |
श्रमणेन कृते पापे यथा पापम् कृतम् त्वया ॥
"When a renouncer has committed sin like that of the one committed by you, my venerable ancestor Maandhaata has given punishment which he desired.
mama aaryeNa maandhaatraa = by my [ancestor,] venerable, Maandhaata; tvayaa yathaa paapam kR^itam = by you, as you have, sin, done - committed; likewise; shramaNena paape kR^ite = by renouncer, [as with] sin, committed; iipsitam ghoram vyasanam = what is desired, terrible, problem [punishment is given.]
This is according to the meaning derived by ancient commentators which doe not go well with the import of earlier verse 'the king derives the blot if he does not punish properly' or with the next one. Rama's ancestor Maandhaata should have got that blot for not punishing a renouncer in proper way. Other mms has this verse like this: puurveNa mama maandhaataa sampraaptam vyasanam mahat | shramaNena kR^ite paape yathaa paapam kR^itam tvayaa || And which verse is to be kept, it is up to the pundits.
Rama is quoting a precedent from his own dynasty. Maandhaata has to impose capital punishment to a sage, for that sage committed some immoral act. Here also the shramaNa is used for a wandering sage, called yati. Because he is religious person is he to let off; a religious person's sinning is doubly punishable; are the problems of Maandhaata. This word shramaNa yati, need not be equated with a Buddhist monk, for they also have same titles, and Maandhaata is said to have existed long before Buddha's era.
4.18.34
अन्यैः अपि कृतम् पापम् प्रमत्तैः वसुधा अधिपैः |
प्रायश्चित्तम् च कुर्वन्ति तेन तत् शाम्यते रजः ॥
"Such sin is acquired even by other kings who are unobservant in imposing proper punishment, and those kings had to make amends for it at appropriate time, by that propitiation they used to mitigate that filth of that sin.
anyaiH api = by others, even; kR^itam paapam = committed [acquired,] sin; pramattaiH vasudhaa adhipaiH = by unobservant, land, lords [kings]; praayashcittam ca kurvanti = make amends, also, do; tena tat rajaH shaamyate = by that, that, filth of sin, they mitigate.
The kings who are otherwise busy may not hanker after thieves and sinners always, thus they become unobservant of each and every individual's behaviour. So the kings used to make amends at appropriate time. It is up to the individual to comport properly or improperly. An offender may escape hundred offences, but if caught once, he has to pay for all his wrongdoings.
4.18.35
तत् अलम् परितापेन धर्मतः परिकल्पितः |
वधो वानरशार्दूल न वयम् स्व वशे स्थिताः ॥
"Thereby, enough with your annoyance, oh, tigerly vanara, as your elimination is devised righteously, and we too are not independent.
vaanara shaarduula = Vanara, the tiger; tat alam paritaapena = thereby, enough, with annoyance; vadhaH dharmataH parikalpitaH = [your] elimination, righteously, devised; vayam sva vashe na sthitaaH = we, our own, control, not, abiding - we are not independent.
They are bound by duty. They are not at their free will to act on their own whims and fancies. Vali's question: 9] 'How do you face criticism by scholars?' is answered. ' None can criticise because I have not acted on my own, but bound by scriptures and precedents...' yaa vaa na vadhasya vadhe taavaan vadhasya mokShNe | adharmo nR^ipateH dR^iShTo dharmastu viniyacchataH
- manu smR^iti 9-249-'How much sin is acquired by executing a murderer, that much sin is acquired by executing a non-murderer...' which again is somewhat similar to the present day saying, 'let hundred criminals go unpunished, but let no innocent be punished.'
4.18.36
श्रुणु च अपि अपरम् भूयः कारणम् हरिपुंगव |
तत् श्रुत्वा हि महत् वीर न मन्युम् कर्तुम् अर्हसि ॥
"Oh, brave and best one among monkeys, further listen to another cause, and on listening that important cause you will not be infuriated.
mahat viira = oh, great, brave one; hari pungava = monkey's, best of; bhuuyaH aparam kaaraNam shruNu = further, another, reason, you hear; tat mahat shrutvaa = that, important [cause,] on hearing; manyum kartum na arhasi = fury, to do, not, apt of you - you will not be infuriated.
4.18.37
न मे तत्र मनस्तापो न मन्युः हरिपुंगव |
वागुराभिः च पाशैः च कूटैः च विविधैः नराः ॥प्रतिच्छन्नाः
च दृश्याः च गृह्णन्ति सुबहून् मृगान् |
"I have neither angst nor ire in this matter of my eliminating you, or, your reviling me, oh, best monkey, but listen to the other point I wish to make clear. People will be capturing several animals, either covertly or overtly, with snares, springes and even with numerous contrivances. [4-18-37, 38a]
37, 38a. tatra = in that matter - of my killing you, or, your reviling me; me = to me; manaH taapaH = at heart, grief - angst; manyuH = ire; na = are not there; hari pungava = oh, monkey, the best; naraaH = people; vaaguraabhiH ca = with snares, also; paashaiH ca = with loops, also; vividhaiH kuuTaiH ca = numerous, by contrivances, even; praticChannaaH ca dR^ishyaaH ca = covertly, either, overtly, or; su bahuun = very many; mR^igaan gR^ihNanti = animals, they capture.
So far Rama replied Vali with a view that Vanara-s are a species of Vedic-beings who hold fast to Vedic duties like sandhyaa vandana, suuryopasthaana performed by Vali, and swasthyana performed by Tara, and the other their daily routines of Veda-s. But Vali takes a U-turn declaring himself an animal and asks: 6] Why fruits, tubers eating being is killed; 11] Un-wearable is my skin uneatable is my flesh; 12] Five kinds of five-nailed animals are usable by humans...' Rama started to tell how humans deal with animals, should Vali declare himself an animal, if not a specific Vedic-being.
4.18.38
प्रधावितान् वा वित्रस्तान् विस्रब्धान् अतिविष्ठितान् ॥प्रमत्तान् अप्रमत्तान् वा नरा मांस
अशिनो भृशम् |
विध्यन्ति विमुखाम् च अपि न च दोषो अत्र विद्यते ॥
"Meat eating people will undeniably kill animals, either they are speedily sprinting or standing steadily, fully dismayed or undismayed, vigilant or unvigilant, and even if they are facing away, in that there is no sacrilege. [4-18-38b, 39]
38b, 39. maamsa ashinaH naraaH = meat, eating, humans; pra dhaavitaan vaa = speedily, sprinting away, or, vi trastaan = fully, dismayed; vi srabdhaan = without, dismay - roaming with confidence; ati viSThitaan = steadily, standing; pra mattaan = very, vigilant ones; a pramattaan vaa = un, vigilant ones, or; vi mukhaam ca api = away, faced, also, even; bhR^isham vidhyanti = undeniably, will kill; atra doSaH na vidyate ca = in that, blame [sacrilege,] not, evident.
4.18.40
यान्ति राजर्षयः च अत्र मृगयाम् धर्म कोविदाः |
तस्मात् त्वम् निहतो युद्धे मया बाणेन वानर |
अयुध्यन्
प्रतियुध्यन् वा यस्मात् शाखा मृगो हि असि ॥
"In this world even the kingly sages well-versed in virtue will go on hunting, and hunting is no face to face game, as such, oh, vanara, therefore I felled you in combat with my arrow because you are a tree-branch animal, whether you are not combating with me or combating against me.
atra = in this [world]; dharma kovidaaH = in virtue, well versed ones; raaja R^iSayaH = kings, sagely; mR^igayaam yaanti ca = for hunting, they go, even; vaanara = oh, vanara; tvam = you; a yudhyan = not, combating; prati yudhyan vaa = counter, combating, or; yasmaat shaakhaa mR^igaH asi = by which reason [because,] tree-branch, animal, you are; tasmaat = therefore; mayaa yuddhe baaNena nihataH hi = by me, in combat, with arrow, I felled, indeed.
'Whether you face this way or that you are an animal, as you alone said, besides being an enemy of my friend...' For this Griffith says - I cannot understand how Valmiki could put such an excuse as this into Rama's mouth. Rama with all solemn ceremony, has made a league of alliance with Vali's younger brother whom he regards as a dear friend and almost as an equal, and now he winds up his reasons for killing Vali by coolly saying: 'Besides you are only a monkey, you know, after all, and as such I have every right to kill you how, when, and where I like.'
4.18.41
दुर्लभस्य च धर्मस्य जीवितस्य शुभस्य च |
राजानो वानरश्रेष्ठ प्रदातारो न संशयः ॥
"Kings are the bounteous benefactors of the unobtainable righteousness and propitious lifestyles, oh, best vanara, no doubt about it.
vaanara shreSTha = oh, Vanara, the best; raajaanaH = kings are; dur labhasya dharmasya = un, obtainable, of righteousness; shubhasya jiivitasya ca = of propitious, lifestyles, also; pra daataaraH = are bounteous, benefactors; na samshayaH = no, doubt.
4.18.42
तान् न हिंस्यात् न च आक्रोशेन् न आक्षिपेन् न अप्रियम् वदेत् |
देवा मानुष रूपेण चरन्ति एते मही तले
॥
"They the kings are not to be harmed, also not to be reproved, not disparaged and nothing displeasing is spoken to them, as they are the divinities conducting themselves in human form on the plane of earth.
taan na himsyaat = them, not, to be harmed; na ca aakroshet = not, also, reproved; na aakSipet = not, disparaged; na a priyam vadet = not, dis, pleasing, to be spoken to them; ete devaaH = these, divinities [the kings]; maanuSa ruupeNa = in human, form; mahii tale caranti = earth's, plane, they are moving - conducting themselves.
Sarga 18 (part 2 of 2)
4.18.43
त्वम् तु धर्मम् अविज्ञाय केवलम् रोषम् आस्थितः |
विदूषयसि माम् धर्मे पितृ पैतामहे स्थितम् ॥
"I am abiding by the ethicalness practised by my father and forefathers, but you revile me without the knowledge of rightness, just by clinging to your rancour." Thus said Rama to dying Vali.
tvam tu = as for you; dharmam a vij~naaya = righteousness, without, knowing; kevalam roSam aasthitaH = solely, to rancour, clinging to; pitR^i paitaamahe dharme sthitam = of fathers, forefathers, in righteousness, abiding by; maam viduuSayasi = me, you revile.
There is none to say that Vali is 'unkillable...' or 'not to be killed...' But to every one a doubt occurs as to why Rama did not come face to face with and killed him? Why hit him from a remote place? For these doubts, the above said arguments may not suffice or satisfactory, either to Vali or to us, the readers. Dharmaakuutam, the only commentary on Ramayana insofar as dharma is concerned explains that for us.
evam ca adya eva tam haniShyaamiiti pratij~naa paripaalanam tadaa bhavet yadaa pracchannatayaa hanam iti ? prakaashatayaa yuddhaaya aahuutastu, bhayaan aagacchet - rumaam gR^ihiitvaa deshaantaram vaa gacchet
- raavaNam vaa samaashrayet - sharaNam vaa samaagacchet - sa sahaayam sugriivam avalokya sakala vaanara
senayaa yuddhaartham samaagacchet - vaa tatra adya pakShatraye tad hananasya cirakaala saadhyatvena
adyaiva tam haniShyaami rumaam raajyam ca tava daasyaami iti puurva pratij
naa kaalatipaata syaat | pratijnaakaalaatipaate ca doShaH sharanaagatam anapakShe ca sharaNaagato vaalii hanyeta vaa na vaa - na adyaH - sharaNaagata hananasya niShiddhatvaat - - - - raama kR^ite vaali vadhaH adharmadhaayako na bhavati - kim tu dharma eva
When it is said by Rama that 'today only I will kill Vali...' then it may be countered by saying, 'then why killing him from distance, why not confront him?' If Rama comes to fore, fear may grip Vali, then he may take Ruma, Sugreeva's wife, and to insult, Sugreeva further, Vali may go to a distant place with her. Or, he may seek shelter with Ravana. Or, he may even take refuge in Rama like Sugreeva. Or, on seeing Sugreeva with enough support, he may summon all his Vanara army to fight with Sugreeva and his supporters. Then it will prolong for a time. Then the promise of Rama made to Sugreeva to accord his wife and his kingdom by killing Vali, also prolongs. Justice delayed is denied. Otherwise, if Vali surrenders to Rama, as the killing of a refugee is not a merited act, Rama has to pardon Vali. Whether Vali takes refuse or not, killing Vali on that day itself, and establishing Sugreeva in Kishkindha are the promises made by Rama, at the time of befriending Sugreeva. The word given is to be kept up. So Rama did it and there is no unrighteous deed done by Rama. And Vali also accepts this in the coming stanzas.
4.18.44
एवम् उक्तः तु रामेण वाली प्रव्यथितो भृशम् |
न दोषम् राघवे दध्यौ धर्मे अधिगत निश्चयः ॥
Vali is much distressed at heart of hearts when Rama has said categorically in that way, whereby, deriving certitude about rightness he found no incorrectness with Rama.
raameNa evam uktaH tu = by Rama, that way, he who is said [categorically]; vaalii bhR^isham pravyathitaH = Vali, muchly, distressed [at heart of hearts]; dharme adhigata nishchayaH = in righteousness, deriving, decisiveness - resolve; raaghave doSam na dadhyau = in Rama, incorrectness, not, found.
From here on Vali's repentance is narrated.
ata eva vaalinaa sakala dharma abhij
nena - bhavataa anabhijno aham na prati vaktum arhasi - atra ca dharmo'dhigataniscaya iti visheSheNa puurva kR^itam akhilam api raama duuShaNam aj~naana pravR^ittam eva | itaH param vakShyamaaNam akhilam dharmyam eva vadati iti avagatam : dharmaakuutam-Whatever spoken by Vali earlier is without proper knowledge of dharma, and whatever said hereafter is in conformity with righteousness [owing to the dawn of death-time wisdom.] Dharmaakuutam.
4.18.45
प्रत्युवाच ततो रामम् प्रांजलिर् वानरेश्वरः |
यत् त्वम् आत्थ नरश्रेष्ठ तत् थथा एव न अत्र संशयः ॥
That lord of vanara-s then replied Rama with adjoined palms, "oh, best one among men, what all you have said is that way proper, undoubtedly.
tataH vaanara iishvaraH = then, vanara-s, lord Vali; praanjaliH = with adjoined-palms; raamam prati uvaaca = to Rama, inreturn, spoke - replied; nara shreSTha = man, the best among men; tvam yat aattha = you, what, said; tat tathaa eva = that, that way, only - proper; atra samshayaH na = in that, doubt, is not there.
4.18.46
प्रतिवक्तुम् प्रकृष्टे हि न अपकृष्टः तु शक्नुयात् |
यत् अयुक्तम् मया पूर्वम् प्रमादात् वाक्यम् अप्रियम्
॥तत्र अपि खलु माम् दोषम् कर्तुम् न अर्हसि राघव |
"Indeed an ignoble cannot disprove a nobleman, Raghava, and with regards to the undesirable and improper words I have unwittingly spoken earlier, in that mater too it will be truly unapt of you to make me blameworthy, as I spoke them in anguish and ignorance. [4-18-46, 47a]
46, 47a. raaghava = oh, Raghava; prakR^iSTe = in respect of nobleman; apa kR^iSTaH = ignoble; prati vaktum = in turn, speak - to rebut, disprove; na shaknuyaat hi = not, capable, indeed; mayaa puurvam = by me, earlier; pramaadaat = accidentally - fortuitously; yat = which; a yuktam = un, desirable; a priyam = not, proper; vaakyam [uktam] = words, [spoken]; tatra api = in there, even - with regard to them; maam = towards me; doSam kartum = blame, to make; khalu na arhasi = truly, not, apt of you.
4.18.47
त्वम् हि दृष्टार्थ तत्त्वज्ञः प्रजानाम् च हिते रतः |
कार्य कारण सिद्धौ च प्रसन्ना बुद्धिः अव्यया
॥
"You alone are the knower of recourses and their real nature, namely probity, prosperity, pleasure seeking, and emancipation; dharma, artha, kaama, moksha ; and you take delight in the welfare of subjects, and your faultless intellect is clear in accomplishing ends by judging the causes and effects. [4-18-47b, c]
47b, c. tvam hi dR^iSTa artha tattvaj~naH = you, alone, seen [knower of,] means [recourses, and their] real nature; prajaanaam ca hite rataH = in people's, also, welfare, delighted in; avyayaa buddhiH = with faultless, intellect; kaarya kaaraNa siddhau ca = effect, cause, in accomplishment; prasannaa = serene, clear.
4.18.48
माम् अपि अवगतम् धर्मात् व्यतिक्रान्त पुरस्कृतम् |
धर्म संहितया वाचा धर्मज्ञ परिपालय ॥
"Oh, Rama, the knower of probity, I am the one who digressed from the rightness and a forerunner among such transgressors, such as I am, give absolution even to me with words abounded with rightness." Vali is thus saying to Rama.
dharmaj~na = oh, knower of probity, Rama; dharmaat avagatam [apa gatam?] = from righteousness, known [digressed]; vyatikraanta [vi ati kraanta] puraskR^itam = [among] transgressors, forerunner; maam api = me, even; dharma samhitayaa vaacaa = righteousness, abounding with, words; paripaalaya = command me - care for me, give me absolution.
4.18.49
बाष्प संरुद्ध कण्ठः तु वाली स आर्त रवः शनैः |
उवाच रामम् संप्रेक्ष्य पंकलग्न इव द्विपः ॥
Vali who like an elephant plumped in slough continued to say slowly, with tears fully impeding his throat and with an agonised moan, on keenly observing Rama.
panka lagna dvipaH iva = in slough, plumped, elephant, like; vaalii = Vali; baaSpa sam ruddha kaNThaH tu = tears, fully, impeding, throat, but; sa aarta ravaH = with, agonised, moaning; raamam samprekSya = Rama, keenly, on viewing; shanaiH uvaaca = slowly, [continued] to say.
4.18.50
न च आत्मानम् अहम् शोचे न ताराम् न अपि बान्धवान् |
यथा पुत्रम् गुणश्रेष्ठम् अंगदम् कनकांगदम् ॥
"Also, I neither worry for myself, nor for Tara, nor even for any relatives of mine, as I do for my son Angada, the best-virtuous one with golden bicep-lets.
guNa shreSTham = in virtue, the best; kanaka angadam = one with golden, bicep-lets; putram angadam = about son, Angada; yathaa = as to how [I am worrying]; aham aatmaanam na ca shoche = I, for myself, even, not, worried; taaraam na = about Tara, no; baandhavaan api na = about relative, even, no.
4.18.51
स मम अदर्शनात् दीनो बाल्यात् प्रभृति लालितः |
तटाक इव पीतांबुः उपशोषम् गमिष्यति ॥
"Right from his childhood I fondly looked after Angada, and he will be dejected when he sees me no more, and he withers away like a lake with its water drained for a drink.
baalyaat prabhR^iti = childhood, right from; laalitaH = [Angada is] nourished looked after fondly; saH = he, that Angada; mama a darshanaat = my, non, appearance - not seeing me; diinaH = he will be dejected; piita ambuH taTaaka iva = drunk, water, lake, like - like a lake whose waters are drained; upa shoSam gamiSyati = dry out - wither, gets into.
4.18.52
बालः च अकृतबुद्धिः च एक पुत्रः च मे प्रियः |
तारेयो राम भवता रक्षणीयो महाबलः ॥
"He is boyish, juvenile, and the only dear son of mine, oh, Rama, as such that great-mighty son of Tara needs your protection.
raama = Rama; baalaH ca = he is a boy; a kR^ita buddhiH ca = boyish, also, not, made-up, mind [juvenile]; me priyaH eka putraH ca = to me, dear, only, son, also; mahaabalaH = great-mighty one; taareyaH = Tara's son Angada; bhavataa rakshaNiiyaH = by you, needs to be protected.
4.18.53
सुग्रीवे च अंगदे चैव विधत्स्व मतिम् उत्तमाम् |
त्वम् हि गोप्ता च शास्ता च कार्याकार्य विधौ स्थितः
॥
"You have firm convictions about practicable and impracticable procedures, and you alone are the protector of the good and punisher of the bad, hence treat both Sugreeva and Angada with equal compassion.
sugriive ca angade caiva = in Sugreeva, also, in Angada, thus; uttamaam matim vidhatsva = best, mind - you make - treat both of them with equal compassion; [tvam = you]; kaarya a kaarya vidhau sthitaH = in practicable, not, practicable, procedures, you abide in - you have firm convictions; tvam hi goptaa ca = you, alone, protector, also; shaastaa ca = punisher, also.
4.18.54
या ते नरपते वृत्तिः भरते लक्ष्मणे च या |
सुग्रीवे च अंगदे राजन् ताम् चिंतयितुम् अर्हसि ॥
"Oh, lord of men, it will be apt of you to show the same kind of outlook towards Sugreeva, oh, king, even towards Angada, which you have for Bharata and Lakshmana.
nara pate = oh, men's lord; raajan = oh, king; bharate = in Bharata; te yaa vR^ittiH = your, which, outlook is there; lakSmaNe ca = of Lakshmana, too; yaa = which - stance is there; taam = that [bent] alone; sugriive angade ca = towards Sugreeva, Angada, even; cintayitum arhasi = to think about - show, apt of you.
4.18.55
मत् दोष कृत दोषाम् ताम् यथा ताराम् तपस्विनीम् |
सुग्रीवो न अवमन्येत तथा अवस्थातुम् अर्हसि ॥
"The fault occurring from my fault of maltreating Sugreeva may not light upon that self-reproachful Tara, and it will be apt of you to see that Sugreeva will not look down on her treating her as the wife his rival.
mat doSa kR^ita doSaam = my, fault, done [occurring,] fault; tapasviniim taam taaraam = self-reproachful, her, regarding Tara; sugriivaH = Sugreeva; yathaa = as to how; na avamanyeta = not, going to dishonour - look down on; tathaa avasthaatum arhasi = thus, to establish - you may see to it, apt of you.
4.18.56
त्वया हि अनुगृहीतेन शक्यम् राज्यम् उपासितुम् |
त्वत् वशे वर्तमानेन तव चित्त अनुवर्तिना ॥शक्यम् दिवम् च आर्जयितुम् वसुधाम् च अपि शासितुम् |
"When you indeed approve someone, he is capable enough to govern the kingdom, abiding himself under your control and following your heart, why a kingdom, he can rule the earth, why earth, he can even achieve the heaven itself. [4-18-56, 57a]
56, 57a. tvayaa anugR^ihiitena hi = [one who is] by you, approved, indeed; tvat vashe vartamaanena = under you, control, while abiding; tava citta anuvartinaa = your, heart, following; raajyam upaasitum shakyam = kingdom, to run [govern,] capable of; shakyam = possible [even to]; vasudhaam shaasitum ca api = earth, to rule, also, even; divam aarjayitum ca = heaven, to achieve, also.
4.18.57
त्वतः अहम् वधम् आकांक्षयन् वार्यमाणो अपि तारया ॥सुग्रीवेण सह भ्राता द्वन्द्व युद्धम् उपागतम्
|
इति उक्त्वा वानरो रामम् विरराम हरीश्वरः ॥
"Though Tara dissuaded me I met with my brother Sugreeva in a duel as though aspiring elimination at your hand.." On saying thus to Rama that vanara, Vali the lord of monkeys' paused for a while. [4-18-57b, 58]
57b, 58. aham taarayaa vaaryamaaNaH api = I, by Tara, dissuaded, though; tvataH vadham aakaankshayan = by you, I, elimination, [as though] aspiring; bhraataa sugriiveNa saha = with brother, Sugreeva, along with; dvandva yuddham upaagatam = duel, combat, I obtained - met with; hari iishvaraH = monkeys, king of; vaanaraH = vanara, Vali; raamam iti uktvaa = to Rama, thus, on saying; viraraama [vi ra raama] = paused a while.
Any combatant is self-assertive until he is defeated. Here Vali is telling that he came here to die on his own. This statement has two kinds of meaning. One is, Vali being an all-daring Vanara came out, in ' come-what-may ' sense and readying himself to confront even Rama, if Rama affronts him. His argument with Tara at the start of 16th chapter details this. He asks Tara, 'If Rama is a virtue-knower and a diligent one, how then he can sin, in killing me?' Vali, unlike Ravana, never goes to a duel unless provoked. Vali being a wilful combatant and Sugreeva is coming for a second time with the support of Rama, he wanted to defeat that unknown Rama, along with suppressing Sugreeva's trivial pride. Vali promises Tara that he is not going to kill Sugreeva, but wanted to take him to task. On coming to field Rama is not evident. Then Vali wanted to see to Sugreeva first and then search for Rama. But what happened is the reverse of it. Perhaps gorilla war tactics started from this point onwards.
4.18.59
स तम् आश्वासयत् रामो वालिनम् व्यक्त दर्शनम् |
साधु सम्मतया वाचा धर्म तत्त्वार्त्ध युक्तया ॥
Rama consoled Vali with words that are agreeable to savants and that contain the essence and meaning of rightness, while Vali is with an evincible perspective of righteousness by now. And Rama spoke to Vali this way.
saH raamaH = he, that Rama; vyakta darshanam = one who has clear, view - clear thought; tam vaalinam = him, that Vali; saadhu sammatayaa = to savants, agreeable; and; dharma tatva artdha yuktayaa = probity's, essence, meaning, containing; vaacaa = with words; aashvaasayat = consoled.
4.18.60
न संतापः त्वया कार्यम् एतत् अर्थम् प्लवंगम |
न वयम् भवता चिंत्या न अपि आत्मा हरिसत्तम |
वयम् भवत्
विशेषेण धर्मतः कृत निश्चयाः ॥
"Oh, fly-jumper, you need not be remorseful about your wife, son and others you leave behind, because we take care of them... nor you should bother about us thinking that we have arbitrarily eliminated you, nor necessarily bother about yourself for committing sins, as we took this decision according to rightness and considerateness in your respect.
plavan gama = oh, fly-jumper; etat artham = for this, reason; tvayaa sataapaH na kaaryaH = by you, remorse, not, doable; hari sattama = oh, monkey, the best; bhavataa vayam = by you, we [who are now left behind you, Tara, Angada and us]; na cintyaa = not, those that are to bothered; aatmaa api na = about yourself, even, not [to be bothered]; vayam = we; bhavat = in your respect; visheSeNa = [anugraha buddhyaa] = considerateness; dharmataH = according to rightness; kR^itaH nishcayaaH = made, decision - we took a decision.
4.18.61
दण्ड्ये यः पातयेत् दण्डम् दण्ड्यो यः च अपि दण्ड्यते |
कार्य कारण सिद्धार्थौ उभौ तौ न अवसीदतः ॥
"He who administers punishment to the punishable, and he who is punishable and gets punished, both of them will achieve the results of cause and effect, where punishment is the effect from the cause of wrongdoing, and they both thereby will not be condemned.
yaH = he who; daNDye = regarding the punishable one; daNDam paatayet = punishment, let falls - imposes; yaH ca api = he, who is, even; daNDyaH = is punishable; daNDyate = gets punished; kaarya kaaraNa siddha arthau = effect, cause, accomplished, with means; tau ubhau = those, two; na ava siidataH = will not, sink down - doomed, get condemned.
4.18.62
तत् भवान् दण्ड सम्योगात् अस्मात् विगत कल्मषः |
गतः स्वाम् प्रकृतिम् धर्म्याम् धर्म दिष्टेन वर्त्मना
॥
"Thereby, by virtue of the punishment you are completely divested of your blemish, and as contained in the scriptures on rightness you attained your true nature, that which is agreeable to rightness.
tat = thereby; bhavaan = you are; asmaat daNDa sam yogaat = with this, punishment, by linkage - by virtue of; vi gata kalmaSaH = [you are] completely, divested, of blemish; dharma diSTena vartmanaa = by rightness, given, course - as contained in the scriptures of rightness; dharmyaam = agreeable to righteousness; svaam prakR^itim gataH = your own, nature, you got into - obtained.
4.18.63
त्यज शोकम् च मोहम् च भयम् च हृदये स्थितम् |
त्वया विधानम् हर्यग्र्य न शक्यम् अतिवर्तितुम् ॥
"Let distress, desire and even dread that abide in your heart be discarded, oh, monkey's supreme, you cannot possibly transcend destiny.
hari agrya = oh, monkeys, supreme of; hR^idaye sthitam = in heart, abiding; shokam ca moham ca bhayam ca = distress, desire, dread, also; tyaja = you discard; tvayaa = by you; vidhaanam = system - destiny; ati vartitum = to over, step - to transcend; na shakyam = not, possible.
4.18.64
यथा त्वयि अंगदो नित्यम् वर्तते वानरेश्वरः |
तथा वर्तते सुग्रीवो मयि च अपि न संशयः ॥
"As Angada has always been conducting himself with you, thus he will conduct himself with Sugreeva and also even with me, without doubt." Thus Rama spoke to Vali.
vaanara iishvaraH = oh, vanara-s, lord; angadaH tvayi yathaa vartate = Angada, with you, as has been, conducting himself; sugriive = with Sugreeva; mayi ca api = me, even with; tathaa nityam varteta = likewise, always, he will conduct himself; na samshayaH = no, doubt.
4.18.65
स तस्य वाक्यम् मधुरम् महात्मनः
समाहितम् धर्म पथानुवर्तिनः |
निशम्य रामस्य रणावमर्दिनो
वचः सुयुक्तम्
निजगाद वानरः ॥
On hearing the agreeable and assertive words of that great-souled Rama, who is the treader on the path of rightness and an absolute crusher of enemies in war, Vali, the vanara, spoke these well-disposed words to Rama.
saH vaanaraH = he, that vanara - Vali; mahaatmanaH = of great-souled Rama; dharma patha anuvartinaH = in righteousness, path, one who treads; raNa ava mardinaH = in war, absolute, crusher [of enemy]; tasya raamasya = his, of that Rama; madhuram = agreeable; samaahitam = assertive; vaakyam nishamya = sentence, on listening; su yuktam vacaH nijagaada = well, disposed, words, [Vali] spoke.
4.18.66
शराभितप्तेन विचेतसा मया
प्रदूषितः त्वम् यद् अजानता विभो |
इदम् महेन्द्रोपम भीम विक्रम
प्रसादितः
त्वम् क्षम मे नरेश्वर ॥
"Oh, lord, oh, tremendously braving one, oh, Rama, the lord of people, I blamed you when your arrow sweltered and rendered me imbecile, thus I blamed you unthinkingly for which I may please be pardoned, I appease you for the same.
vibho = oh, lord; mahendra upama = oh, one similar to, Indra; bhiima vikrama = oh, tremendously, braving one; nareshvara = oh, people's lord; Rama; shara abhi taptena = by arrow, verily, sweltered; vi cetasaa = without, vitality [of mind - unable to think, imbecile]; a jaanataa = un, knowingly; mayaa tvam yat pra duuSitaaH = by me, you are, which, muchly, one who is blamed; me idam kSama = my [blaming,] this, you excuse; tvam prasaaditaH = you are, appeased.
There are three kinds of giving. Grudge giving, duty giving, and thanksgiving. Grudge giving says ' I have to...' Duty giving says " I ought to...' Thanksgiving says " I want to...' The first comes from constraint; the second from a sense of obligation; the third from a full heart. This being the saying by an unknown, Vali gave torture to Sugreeva because he had to, Rama gave punishment to Vali because he ought to, and Sugreeva given himself to Rama, because he wanted to. Rama befriends Sugreeva only to take his help in searching Seetha, because Danu, the demon, after release from his curse advises Rama to do so. The killing of Vali is incidental to that befriending. To take help of Sugreeva, he is to be uplifted from his nasty state, and the abuser of tradition Vali is to be resolved. -diinasya sugreevasya rakShanam raamasya dharmaH | raaj~naa diina jana rakShnasya parama dharmatvaat | vastuaH tu mukhya dharmaanusaareNa eva vaali hananam | -- dharmaakuutam
In aananda raamayana, saara kaanDa another treatise of Ramayana, tells that Rama not only accords salvation to Vali but accords a boon to become a tribal in Krishna's incarnation, and kill Krishna at the end, as retaliation to the present killing.
yadi api tvam duraacaaro nihato asi raNe mayaa | tathaa api bhilla ruupeNa dvaapara ante anghri mama | bhitvaa prabhaase baaNena puurva vaireNa vaanara
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे अष्टदशः सर्गः
Sarga 19
4.19.1
स वानर महाराजः शयानः शर पीडितः |
प्रत्युक्तो हेतुमद् वाक्यैः न उत्तरम् प्रत्यपद्यत ॥
That great vanara king Vali who is sprawling agonised by arrow, and to whom Rama gave a reply with well-reasoned words did not find any other reply to be given to Rama.
shara piiDitaH shayaanaH = agonised by, arrow, lying - sprawling; saH vaanara mahaa raajaH = he, vanara, great, king Vali; hetumat vaakyaiH = with reasonable, sentences; prati uktaH = in return, who is said [replied by Rama]; uttaram = reply; na prati apadyata = not, in turn, he derived, - find another reply.
4.19.2
अश्मभिः परिभिन्न अंगः पादपैर् आहतो भृशम् |
राम बाणेन च आक्रान्तो जीवित अंते मुमोह सः ॥
He who is heavily thrashed with trees, whose limbs are variously cracked with boulders, and whom Rama's arrow finally vanquished, that Vali fainted at the time of his breathing his last.
ashmabhiH pari bhinna angaH = with boulders, variously, cracked, with limbs; paadapaiH bhR^isham aahataH = with trees, heavily, thrashed; raama baaNena ca = by Rama's, arrow, also; aakraantaH = vanquished; saH jiivita ante mumoha = he, at life, ending - at the time of breathing last, fainted.
4.19.3
तम् भार्या बाण मोक्षेण राम दत्तेन संयुगे |
हतम् प्लवग शार्दूलम् तारा शुश्राव वालिनम् ॥
Tara, wife of Vali, heard that the tigerly monkey Vali perished in fight by the arrow released by Rama.
plavaga shaarduulam = monkey, the tiger; tam vaalinam = him, about Vali; samyuge = in fight; raama dattena = by Rama, given - accorded; baaNa mokSeNa = by arrow, release of; hatam = as perished; bhaaryaa taaraa shushraava = wife, Tara, heard.
This is also said as 'by the salvation accorded by Rama through his arrow...' raama datten shara moksheNa, but it is said to be a squeezed meaning according to the style of old Sanskrit.
4.19.4
सा सपुत्र अप्रियम् श्रुत्वा वधम् भर्तुः सुदारुणम् |
निष्पपात भृशम् तस्मात् उद्विग्ना गिरि कंदरात्
॥
On hearing the very gruesome killing of her husband that is unpleasant, she is highly anguished and rushed out of Kishkindha along with Angada.
sa putra = with, son; saa = she; bhartuH = husband's; su daaruNam = very, gruesome; a priyam = un, pleasant; vadham shrutvaa = about killing, on hearing; bhR^isham udvignaa = highly, anguished; tasmaat giri kandaraat = from, that mountain's, cave - say Kishkindha; niSpapaata = fell out - rushed out.
4.19.5
ये ते अंगद परीवारा वानरा हि महाबलाः |
ते सकार्मुकम् आलोक्य रामम् त्रस्ताः प्रदुद्रुवुः ॥
On seeing Rama with bow those very mighty vanara-s that form the escort of Angada are scared to death, and they very quickly fled from there towards Kishkindha.
angada pariivaaraa = Angada's, escorts; ye mahaabalaaH vaanaraa = those, very mighty vanara-s are there; te = they; sa kaarmukam = with, bow; raamam aalokya = Rama, on seeing; trastaaH = scared [to death]; pradudravuH [pra du druvuH] = very, quickly, fled.
4.19.6
सा ददर्श ततः त्रस्तान् हरीन् आपततो द्रुतम् |
यूथाद् इव परिभ्रष्टान् मृगान् निहत यूथपान् ॥
Then on her way towards field of combat she saw the monkeys that are frightened and fleeing in disorder, like those animals that have wandered off from their herd when their master is killed.
tataH = then; saa = she - Tara; trastaan = those who are scared; drutam = hastily; aa patataH = coming, falling - fleeing away disorderly; nihata yuuthapaan = that have killed, troop leader - master; yuuthaat = from herd; pari bhraSTaan = wandered off; mR^igaan iva = animal, like; hariin dadarsha = monkeys, she saw.
4.19.7
तान् उवाच समासाद्य दुःखितान् दुःखिता सती |
राम वित्रासितान् सर्वान् अनुबद्धान् इव इषुभिः ॥
Nearing those monkeys that are already distressed at the fall of Vali, and that are highly frightened by Rama, and that are fleeing as though Rama's arrow is still tracking them down, Tara spoke to all of them, distressed as she is.
duHkhitaan = who are distressed; iSubhiH anu baddhaan iva = by arrows, followed closely - tracked down, as though; raama vi traasitaan = by Rama, highly, frightened; taan = them, the vanara-s; samaasaadya = on nearing; duHkhitaa satii = distressed, as she is; sarvaan uvaaca = to all, spoke.
4.19.8
वानरा राज सिंहस्य यस्य यूयम् पुरः सराः |
तम् विहाय सुवित्रस्ताः कस्माद् द्रवत दुर्गताः ॥
"Oh! Vanara-s, what for you are running away in utter fright and desperation, leaving off your best king to whom all of you are ushers?" Thus Tara enquired with the monkeys.
vaanaraaH = oh Vanara-s; yuuyam = you all; yasya raaja simhasya = to which, king, best; puraH saraaH = preceding, going before - ushers; tam vihaaya = him leaving off; suvitrastaaH - su vi trastaaH = very, highly, frightened; dur gataaH = woe, entered ones [woebegone, in desperation]; kasmaat dravata = what for, you run away.
4.19.9
राज्य हेतोः स चेत् भ्राता भ्रात्रा कॄरेण पातितः |
रामेण प्रसृतैः दूरात् मार्गणैः दूर पातिभिः ॥
"Whether or not a cruel brother made his brother to fall for the reason of kingdom with the arrows of Rama which can surge well from distance and fall on distant target? Aver it.
kR^iireNa bhraatraa = by cruel, brother [by Sugreeva]; bhraataa = brother; saH = he [Vali]; raajya hetoH = kingdom, for the reason of; raameNa = by Rama; duuraat = from distance; pra sR^itaiH = well, surging; duura paatibhiH = distantly, falling; maargaNaiH = with arrows; paatitaH = felled; cet = if / whether.
There is a grammarian's problem in this verse. The word chet usually used for ' if...' Then the meaning obtained is "If a brother is felled by his brother for the sake of kingdom, what if and why do you fear?" Then this may not justify Tara's decency. And if this cet is taken as prashnaarthaka 'interrogative...' then it may mean that she is trying to ascertain whether Vali is dead or still alive, to have a last glimpse. And enquiring in anguish would be normal in such situations. It may be correct to use 'whether' because it ensues 'not' and also as an alternative interrogative. And 'if' is used it is 'if of ignorance' but not 'of certainty' or 'of chance'. Anyway she is interested in information and orderliness of monkeys.
4.19.10
कपि पत्न्या वचः श्रुत्वा कपयः काम रूपिणः |
प्राप्त कालम् अविश्लिष्टम् ऊचुर् वचनम् अंगनाम् ॥
On hearing the words of monkey's wife those guise-changing monkeys spoke this sentence coherently to lady Tara, befitting to present time of chaos.
kaama ruupiNaH kapayaH = at wish, guise-changers, monkeys; kapi patnyaa = of monkey [Vali's,] wife; vacaH shrutvaa = words, on hearing; praapta kaalam = chanced, time - befitting to time; avishliSTam [a vi shliSTam = not, very, coherent] - coherently; vacanam = sentence; anganaam uucuH = to lady [Tara,] spoke.
4.19.11
जीवपुत्रे निवर्तस्व पुत्रम् रक्षस्व च अन्दगम् |
अंतको राम रूपेण हत्वा नयति वालिनम् ॥
"Return, oh, lady with a living son, and safeguard Angada, for the Terminator in the form of Rama is taking away Vali on killing.
jiiva putre = alive, son - oh, one with a living son; ni vartasva = re, turn; putram andagam rakSasva ca = son, Angada, you safeguard, also; antakaH raama ruupeNa = Terminator, in Rama's, in form; vaalinam hatvaa nayati = Vali, on killing, leading away - taking away.
4.19.12
क्षिप्तान् वृक्षान् समाविध्य विपुलाः च शिलाः तथा |
वाली वज्र समैर् बाणैर् वज्रेण इव निपातितः ॥
"Shattering trees and massive boulders that Vali hurled at him with thunderbolt like arrows Rama felled Vali as if by thunderbolt.
kSiptaan vR^ikSaan = hurled, trees [at him]; tathaa = likewise; vipulaaH shilaaH = massive, boulders; vajra samaiH baaNaiH = thunderbolt, similar, with arrows; sam aavidhya = completely, on shattering; vaalii = Vali; vajreNa iva nipaatitaH = by thunderbolt, as if, felled.
The plural number given to the 'arrows' may be observed. Rama shot Vali with only one arrow but each monkey is multiplying one arrow to become many. Rumours multiply thus.
4.19.13
अभिभूतम् इदम् सर्वम् विद्रुतम् वानरम् बलम् |
अस्मिन् प्लवग शार्दूले हते शक्र सम प्रभे ॥
"When that tigerly fly-jumper Vali whose brilliance is similar to Indra is killed all this vanara force felt defenceless and fled.
shakra sama prabhe = Indra, similar, in brilliance; asmin plavaga shaarduule = this one [Vali's,] flier, tiger among; hate = when killed; idam sarvam vaanaram balam = this, all, vanara, force; abhibhuutam vidrutam = vanquished - felt defenceless, fled.
4.19.14
रक्ष्यताम् नगरम् शूरैर् अंगदः च अभिषिच्यताम् |
पदस्थम् वालिनः पुत्रम् भजिष्यन्ति प्लवंगमाः ॥
"Let the city of Kishkindha be safeguarded and let Angada be anointed, and when Vali's son Angada is enthroned all the fly-jumpers will stand by him.
nagaram shuuraiH rakSyataam = city, by brave ones, be safeguarded; angadaH ca abhiSicyataam = Angada, also, be anointed; pada stham = in place [who is on throne]; vaalinaH putram = Vali's, son Angada; plavamgamaaH bhajiSyanti = fly-jumpers, will adore - stand by.
4.19.15
अथवा अरुचितम् स्थानम् इह ते रुचिरानने |
आविशन्ति हि दुर्गाणि क्षिप्रम् अद्य एव वानराः ॥
"Or, your staying here is not good, oh, one with a pleasant visage, for those monkeys of Sugreeva will promptly enter our strongholds on this day itself.
rucira anane = oh, one with pleasant, face Tara; athavaa = or; iha te sthaanam = here, your, staying; a rucitam = not, good; vaanaraaH = monkeys [of Sugreeva]; adya eva = today, only; kSipram durgaaNi = promptly, in to strongholds; aavishanti hi = they enter, indeed.
4.19.16
अभार्याः सह भार्याः च सन्ति अत्र वन चारिणः |
लुब्धेभ्यो विप्रलब्धेयः तेभ्यो नः सुमहद् भयम् ॥
"There are foresters in Kishkindha, some with wives and some without, some hankering after wives, some whom we have victimised, and from them we have very great danger." So said monkeys to Tara.
a bhaaryaaH = without, wives; saha bhaaryaaH ca = with, wives, also; vana caariNaH atra santi = forest, moving ones, in there [in Kishkindha,] are there; lubdhebhyaH = by the cravers [of wives]; vipralabdhebhyaH [vi pra labdheyaH] = those that are victimised by us; tebhyaH = from them; naH = to us; su mahat = very, great; bhayam = danger is there.
Even in capital many followed the suite of Vali in incarcerating other's wives. Now they all may turn up since Sugreeva won the battle, assaulting such followers of Vali's style of living. This is the fear of individuals reported to Tara.
4.19.17
अल्पांतर गतानाम् तु श्रुत्वा वचनम् अंगना |
आत्मनः प्रतिरूपम् सा बभाषे चारु हासिनी ॥
On going a small distance ahead after listening those words, she whose smile will be winsome, that lady Tara said this befitting to her personality.
alpa antara gataanaam = small, distance, on going; vacanam shrutvaa = sentence, on hearing; caaru haasinii = one with winsome, smile; saa anganaa = she, that lady; aatmanaH pratiruupam = for herself, befitting; babhaaSe = she said.
The word apla antara is usually 'a little after...' But Prof. Satya Vrat includes this under rare words/expressions of Ramayana and gives meaning as 'small distance...' In any way a pause occurs now for her to reply. She is going towards the place where Vali is and monkeys are following her. She paced still ahead, gained a pause and then started to speak to them.
4.19.18
पुत्रेण मम किम् कार्यम् किम् राज्येन किम् आत्मना |
कपि सिम्हे महा भागे तस्मिन् भर्तरि नश्यति ॥
"Of what avail is a son, or a kingdom, or I to myself when my husband that lion like monkey with great honour perished.
kapi simhe = monkey, the lion; mahaa bhaage = of great, honour; tasmin bhartari = that, my husband's; nashyati sati = perished, when; mama = to me; putreNa kim kaaryam = by son, what, avail of; raajyena kim = by kingdom, what; aatmanaa kim = for myself, what [is the use.]
4.19.19
पाद मूलम् गमिष्यामि तस्य एव अहम् महात्मनः |
यो असौ राम प्रयुक्तेन शरेण विनिपातितः ॥
"I wish to consign myself at the base of foot of that great-soul, who is felled down by the arrow projected by Rama." So said Tara to fleeing monkeys.
yaH asau = who, he is; raama prayuktena shareNa = by Rama, projected, with arrow; vinipaatitaH = felled down; mahaatmanaH = of that great-souled one; tasya paada muulam eva = his, foot, at base, only; aham gamiSyaami = I, wish to go - I consign myself [on pyre.]
4.19.20
एवम् उक्त्वा प्रदुद्राव रुदती शोक मूर्च्छिता |
शिरः च उरः च बाहुभ्याम् दुःखेन समभिघ्नती ॥
Saying thus she started to wail and convulse in agony, and slapped her head and chest with both of her hands while she speedily rushed towards Vali.
evam uktvaa = thus, saying; rudatii = while wailing; shoka muurcChitaa = in agony, convulsing; duHkhena = in anguish; shiraH ca uraH ca = head, also, chest, also; baahubhyaam = with two hands; samabhighnatii [sam abhi ghnatii] = while slapping; pradudraava = speedily, rushed [towards Vali.]
4.19.21
सा व्रजन्ती ददर्श अथ पतिम् निपतितम् भुवि |
हन्तारम् दानव इन्द्राणाम् समरेषु अनिवर्तिनाम् ॥
While she is still trudging then she saw her husband who is the destroyer of arch-demons like Maayaavi and Dundubhi, and who never retreated in combats, but now fallen down on ground.
saa vrajantii = she, while advancing - trudging; atha = then; daanava indraaNaam = demons, arch-; hantaaram = destroyer of; samareSu a nivartinaam = in combats, back, coming - not, retreating; bhuvi nipatitam = on ground, fallen down; patim dadarsha = husband, she saw.
4.19.22
क्षेप्तारम् पर्वत इन्द्राणाम् वज्राणाम् इव वासवम् |
महावात समाविष्टम् महामेघ औघ निःस्वनम् ॥
She saw Vali who is a flinger of loftiest mountains as with Indra flinging his thunderbolt, who is a blaster as with great gusty winds, and who is a roarer as with a cluster of great black-clouds.
vajraaNaam vaasavam iva = for thunderbolts, Indra, as with; parvata indraaNaam kSeptaaram = mountains, the lofty ones, flinger of; mahaa vaata sama aviSTam = great, gust of winds, similar, having blast; mahaa megha augha niHsvanam = great, black-clouds, cluster, a roarer; [saa dadarsha = she, saw.]
4.19.23
शक्रतुल्य पराक्रांतम् वृष्ट्वा इव उपरतम् घनम् |
नर्दन्तम् नर्दताम् भीमम् शूरम् शूरेण पातितम् |
शार्दूलेन आमिषस्य अर्थे मृग राजम् इव आहतम् ॥
He who equals Indra in the invasion of enemies, a violent thunderer at the opponent thunderers, a brave one felled by still brave one, and who is like a best animal killed by a tiger for the purpose of flesh, and quietened like black-cloud at the end of downpour, At him she saw.
shakra tulya para aakraantam = Indra, equal, others, in invading; nardantam nardataam bhiimam = a thunderer, to [other] thunderers, violent; shuuram shuureNa paatitam = braving one [Vali,] by braver [Rama,] felled; aamiSasya arthe = for flesh, for the purpose of; shaarduulena = by tiger; aahatam = killed; mR^iga raajam iva = animal, the best, like; vR^iSTvaa uparatam ghanam iva = on downpour, quietened, black-cloud, like; [he is sprawling; saa dadarsha = she, saw.]
Some commentators negate this simile of tiger to Rama, saying it abhuuta upama 'impossible smile...' By virtue Rama himself is the lion-king and comparing him with a lesser animal like tiger is objected, though Rama did not eliminate Vali for flesh or meat. The word shaarduula textually means a tiger in the present day context. For this commentators bring in the rulebook vyjayanti which says shaarduula also means a lion -si
Nho mR^iga indraH pancaasyo haryakShaH shveta pi~NgalaH vyaadiirnaasyo mahaanaadaH shaarduulo amita vikrama
4.19.24
अर्चितम् सर्व लोकस्य सपताकम् सवेदिकम् |
नाग हेतोः सुपर्णेन चैत्यम् उन्मथितम् यथा ॥
He who is like a sanctum that is hitherto worshipped by all people, that is decorated with flags and demarcated with podia, but just ravaged by an eagle for the sake of a snake which sneaked into that sanctum, and Tara saw such a Vali plumped on the ground.
sarva lokasya arcitam = by all, people, worshipped; sa pataakam = with, flags - decorated with; sa vedikam = with, podium; suparNena = by eagle; naaga hetoH [yathaa] = snake, for the reason of, [as with]; un mathitam = highly, ravaged; caityam yathaa = a sanctum, as with; [paatitam saa dadarsha = fallen, she, saw.]
The word chaitya is not to be confounded with Buddhist monastery. In villages, even today, people will prepare a makeshift sanctum adorning it with a podium and flags for worships, and that being an open place snakes sneak in, for which eagles will come and sit on the flagstaff, and when catching its prey that eagle kicks off the flag post, and by the fall of that flagstaff that makeshift sanctum gets plumped onto ground.
4.19.25
अवष्टभ्य अवतिष्ठंतम् ददर्श धनुर् ऊर्जितम् |
रामम् रामानुजम् चैव भर्तुः चैव तथा अनुजम् ॥
She saw Rama standing and abutting on his very powerful bow, and his younger brother Lakshmana, even at the younger brother of her husband, namely Sugreeva.
uurjitam dhanuH = very powerful, bow; avaSTabhya = abutting on; ava tiSThantam = standing; raamam raama anujam caiva = at Rama, Rama's, younger brother - Lakshmana, also thus; tathaa = likewise; bhartuH anujam caiva = husband's, younger brother - Sugreeva, also thus; dadarsha = she saw.
This verse reminds us of the results from brotherly love-hate, younger-elder brother relation. Lakshmana is appearing behind Rama while Sugreeva, over dying Vali.
4.19.26
तान् अतीत्य समासाद्य भर्तारम् निहतम् रणे |
समीक्ष्य व्यथिता भूमौ संभ्रांता निपपात ह ॥
Going past them she reached her husband who is routed in combat, and on observing him closely she indeed fell down on earth as she is distraught and dumbfounded.
taan atiitya = them, going past; raNe nihatam = in combat routed; bhartaaram samaasaadya = at husband, on reaching; samiikSya = on observing closely; vyathitaa = distraught; sambhraantaa = dumbfounded; bhuumau nipapaata [ni pa paata ] ha = on earth, fell down, indeed.
4.19.27
सुप्ता इव पुनर् उत्थाय आर्य पुत्र इति वादिनी |
रुरोद सा पतिम् दृष्ट्वा सम्वीतम् मृत्यु दामभिः ॥
On getting up as though reawakened from sleep she saw her husband bound fast by the strings of death, and then she wailingly addressed him as, "oh, nobleman's son..."
saa = she; suptaa iva = sleeping, as though; punaH utthaaya = again, rising up - reawakened; aarya putra iti vaadinii = noble's, son, thus, while saying; mR^ityu daamabhiH sam viitam = by death's, strings, fast, bound; patim dR^iSTvaa = husband, having seeing; ruroda = she wept.
4.19.28
ताम् अवेक्ष्य तु सुग्रीवः क्रोशन्तीम् कुररीम् इव |
विषादम् अगमत् कष्टम् दृष्ट्वा च अंगदम् आगतम् ॥
On observing her who is wailing like a female osprey, and even on looking at Angada who arrived there, a miserable remorse came upon Sugreeva.
sugriivaH = to Sugreeva; kurariim iva kroshantiim = female osprey, like, wailing one; taam avekSya = her, on observing; aagatam angadam ca dR^iSTvaa = one who arrived, Angada, also, on seeing; kaSTam viSaadam agamat = miserable, remorse, came upon him.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एकोनविंशः सर्गः
Sarga 20
4.20.1
राम चाप विसृष्टेन शरेण अंतकरेण तम् |
दृष्ट्वा विनिहतम् भूमौ तारा ताराधिप आनना ॥सा समासाद्य भर्तारम् पर्यष्वजत भामिनी |
On seeing her husband felled to ground with a terminator like arrow released by Rama, that resentful lady Tara whose face is lovely like the moon, reached and embraced him.
1, 2a. taara adhipa aananaa = stars, lord, faced one [having a lovely face like moon, Tara]; bhaaminii = resentful lady; saa taaraa = such as she is, that Tara; raama caapa visR^iSTena = Rama's, bow, released; antakareNa shareNa = terminator [like,] with arrow; vinihatam = fallen down; tam bhartaaram bhuumau dR^iSTvaa = him, that husband, on floor, on seeing; samaasaadya paryaSvajata = reached, and embraced.
4.20.2
इषुणा अभिहतम् दृष्ट्वा वालिनम् कुंजरोपमम् ॥वानरम् पर्वत इन्द्र आभम् शोक संतप्त मानसा |
तारा तरुम् इव उन्मूलम् पर्यदेवयत् आतुरा ॥
Tara is agonised when she saw the elephantine and mountainous vanara, namely Vali, reduced to no more than an uprooted tree, and she wailed fretfully with grief scorching heart. [4-20-2b, 3]
2b, 3. iSuNaa abhihatam = by arrow, shot down; kunjara upamam = elephant, in simile; parvata indra aabham = [like] mountain, best one, in shine; unmuulam tarum iva = uprooted, tree, like; vaanaram vaalinam dR^iSTvaa = vanara, at Vali, on seeing; taaraa aaturaa = Tara, agonised; shoka samtapta maanasaa = by grief, scorched, with heart; paryadevayat = wailed fretfully.
4.20.4
रणे दारुण विक्रान्त प्रवीर प्लवताम् वर |
किम् इदीनाम् पुरो भागाम् अद्य त्वम् न अभिभाषसे ॥
"Oh, stern one in fights, oh, victorious one, oh, best valiant, oh, best flier, I have never blamed you either in your presence or in your absence, why do not you talk to me now?
raNe daaruNa = in fight, a stern one; vikraanta = victorious one; pra viira = best, valiant; plavataam vara = among fliers, the best; idiinaam = now - so far; puraH bhaagaam = before, you behind - not blamed you; a puraH bhaagam = not, before, your side [at your behind, I who never blamed you before or behind you]; such as I am; tvam kim adya na abhibhaaSase = you, why, now, not, greet - talk.
4.20.5
उत्तिष्ठ हरि शार्दूल भजस्व शयन उत्तमम् |
न एवम् विधाः शेरते हि भूमौ नृपति सत्तमाः ॥
"Arise, oh, tigerly monkey, you have to make use of a best bed as best kings will not on repose on soil in this way, isn't it.
hari shaarduula uttiSTha = oh, monkey, the tiger, arise; bhajasva shayana uttamam = take, bed, best one; evam vidhaaH nR^ipati sattamaaH = this, kind of, by kings, the best; bhuumau na sherate hi = on soil, will not, repose, isn't it.
4.20.6
अतीव खलु ते कांता वसुधा वसुधाधिप |
गत असुर् अपि ताम् गात्रैः माम् विहाय निषेवसे ॥
"The earth seems to be a highly cherished darling of yours, oh, lord of the land, as you still embrace her with your limbs leaving me off, even when your lives are drained.
vasudhaa adhipa = land, lord - oh, king; te vasudhaa atiiva kaantaa khalu = to you, earth, highly, cherished [darling,] indeed; gata asuH api = gone - drained, lives, though; maam vihaaya = me, leaving off; gaatraiH taam niSevase = with limbs, her, you adore - embrace.
These dialogs of Tara are not statements of facts but a kind of question like imperatives as, "Is this earth a highly cherished darling of yours than me, that is why you still cling to her leaving me off, am I that bad..." "Have you built a heavenly city in the pathway of heaven and you go there leaving me, am I unfit to come with you..." and the like.
4.20.7
व्यक्तम् अद्य त्वया वीर धर्मतः संप्रवर्तता |
किष्किंधा इव पुरी रम्या स्वर्ग मार्गे विनिर्मिता ॥
"It is evident that you, who conduct yourself righteously, must have built a Kishkindha-like delightful city in the pathway to heaven by your leaving lovely Kishkindha.
viira = oh, valiant one; dharmataH = righteously; sampravartataa [sam pra vartataa] = who conducts himself; tvayaa = by you; adya kiSkindhaa iva = now, Kishkindha, like; ramyaa purii = delightful, city; svarga maarge = to heaven, on path; vi nirmitaa = well built; vyaktam = it is evident.
4.20.8
यानि अस्माभिः त्वया सार्धम् वनेषु मधु गंधिषु |
विहृतानि त्वया काले तेषाम् उपरमः कृतः ॥
"You bring an end to the pleasure trips you made along with us in the sweet smelling forests from time to time by your departing.
tvayaa = by you; asmaabhiH saardham = with us, along with; madhu gandhiSu vaneSu = sweet smelling [or, with liquor, odour,] in forests; yaani vihR^itaani kaale = which, pleasure trips, in time - from time to time; teSaam uparamaH tvayaa kR^itaH = to them, stoppage - bring to an end, by you, made.
4.20.9
निरानंदा निराशा अहम् निमग्ना शोक सागरे |
त्वयि पंचत्वम् आपन्ने महायूथप यूथपे ॥
"When this fifth state betiding you, oh, great chief of chiefs of monkeys, I am dejected, despaired and drowned in the sea of sadness.
mahaa yuuthapa yuuthape = oh, great, chief, of chiefs [ of monkeys]; tvayi pancatvam aapanne = on you, fifth state, befallen; aham = I am; nir aanandaa = without, happiness; nir aashaa = without, hope; shoka saagare nimagnaa = sadness, sea, drowned.
Where the preceding four states of living beings are, waking state, dream state, and the state of deep sleep. There is another undistinguished fourth called turriya Death is the fifth one.
4.20.10
हृदयम् सुस्थिरम् मह्यम् दृष्ट्वा विनिहतम् भुवि |
यन् न शोक अभिसंतप्तम् स्फुटते अद्य सहस्रधा ॥
"My heart is very sturdy - perhaps, even on seeing you slain and fallen to ground, it is not splintering now into thousand splints, though it is tormented by sorrow.
mahyam = for me; hR^idayam su sthiram = heart is, very, sturdy; yat = why because; vinihatam bhuvi [patitam] = killed, on ground, [fallen you]; dR^iSTvaa = on seeing; shoka abhisamtaptam = in sorrow, tormented; adya = now; sahasradhaa na sphuTate = into thousand [splints,] not, splintering.
4.20.11
सुग्रीवस्य त्वया भार्या हृता स च विवासितः |
यत् तत् तस्य त्वया व्युष्टिः प्राप्ता इयम् प्लवगाधिप ॥
"By which reason you have snatched away Sugreeva's wife, oh, chief of fliers, and even expelled him from Kishkindha, that is the reason why you got this result.
plavaga adhipa = oh, fliers, chief of; tvayaa = by you; yat = for which [reason]; sugriivasya = Sugreeva's; bhaaryaa hR^itaa = wife, snatched away; saH ca vivaasitaH = he, also, expelled [ from Kishkindha]; tat = by that reason; tvayaa = by you; tasya = of that [misdeed]; iyam vyuSTiH praaptaa = this, result, obtained.
4.20.12
निःश्रेयस परा मोहात् त्वया च अहम् विगर्हिता |
या एषा अब्रुवम् हितम् वाक्यम् वानरेन्द्र हित एषिणी ॥
"I am she who said a beneficial word to you with an interest in your well-being and wishing your welfare, but oh, best monkey, you unmindfully brushed me off.
vaanara indra = oh, monkey, the best; niHshreyasa paraa = well-being, interested in; hita eSiNii = welfare, wishing; yaa = she who is; eSa = = this me; hitam vaakyam abruvam = beneficial, word, when said; aham tvayaa mohaat vi garhitaa = I, by you, unmindfully, refused - brushed me aside.
4.20.13
रूप यौवन दृप्तानाम् दक्षिणानाम् च मानद |
नूनम् अप्सरसाम् आर्य चित्तानि प्रमथिष्यसि ॥
"Oh, endower of honour, apsara-s, the celestial dancers, will be proud of their beauty, youthfulness, and expertise in romance, and oh, honourable one, you can stir up their hearts towards you by your gallantry, definite is that.
maana da = of honour, endower of; aarya = oh, honourable one; ruupa yauvana dR^iptaanaam = by beauty, by youthfulness, those who are proud of; dakshiNaanaam = by experts in romance; apsarasaam = celestial's, of apsara-s; cittaani = hearts; pramathiSyasi = you will stir up; nuunam = definitely.
4.20.14
कालो निःसंशयो नूनम् जीवित अंतकरः तव |
बलात् येन अवपन्नो असि सुग्रीवस्य अवशो वशम् ॥
"The Time which is an undoubtable factor in respect of anybody has ended your life, definite is that, and that Time alone perforce brought you, who are otherwise an uncontrollable force, to the control of Sugreeva. The Death / Time no doubt has a concern with anyone for it is the ender of life, and definitely it chanced upon you by the capability of Sugreeva in getting support of Rama, and Sugreeva alone controlled you, who are otherwise an uncontrollable force.
niH samshayaH = without, doubting - undoubtable; kaalaH = Time [or, death]; tava = for you; jiivita anta karaH = life, end, made [ended your life]; nuunam = definitely; yena = by which [Time/Death]; a vashaH = uncontrollable such as you are; balaat = perforce / capability; sugriivasya vasham ava pannaH asi = Sugreeva's, control, obtained [Time brought you down,] you are.
4.20.15
अस्थाने वालिनम् हत्वा युध्यमानम् परेण च |
न संतप्यति काकुत्स्थः कृत्वा सुगर्हितम् ॥
"Rama's killing Vali when he is fighting with another is unbefitting in its method, and he too is not at all worried for doing such a highly deplorable deed.
kaakutsthaH = Rama; pareNa yudhyamaanam = with other, fighting; vaalinam = Vali; a sthaane = not, in proper place, or, in an unbefitting method; hatvaa = on killing; su garhitam [karma] = highly, deplorable [deed]; kR^itvaa = on doing; na sam tapyati = not, at all, worried.
This verse is not found in some texts like critical edition and in Eastern recension etc.
4.20.16
वैधव्यम् शोक संतापम् कृपणम् अकृपणा सती |
अदुह्ख उपचिता पूर्वम् वर्तयिष्यामि अनाथवत् ॥
"So far I am not doleful or saddened, but now as a desolate seethed by sorrow I have to undergo widowhood and dolefulness.
puurvam = in early times - so far; a kR^ipaNam satii = not, doleful, I am; a duHkha upacitaa = not, sadness, accompanied with - not saddened; anaatha vat = desolated one, as with; kR^ipaNaa = dolefulness; vaidhavyam = widowhood; shoka samtaapam = sadness, seethed by; vartayiSyaami = I have to undergo.
4.20.17
लालितः च अंगदो वीरः सुकुमारः सुखोचितः |
वत्स्यते काम् अवस्थाम् मे पितृव्ये क्रोध मूर्च्छिते ॥
"My Angada is raised fondly, a brave one with gracefulness and one who is accustomed to comforts, but which will be the predicament he has to undergo when his paternal-uncle Sugreeva gets into a fit of fury.
pitR^ivye krodha muurcChite = when paternal-uncle, in fury, fit of; laalitaH = one who is raised fondly; sukumaaraH = graceful one; sukha ucitaH = for comforts, used to; viiraH = brave one; me angadaH = my, Angada; kaam avasthaam vatsyate = which, predicament, he undergoes.
4.20.18
कुरुष्व पितरम् पुत्र सुदृष्टम् धर्म वत्सलम् |
दुर्लभम् दर्शनम् तस्य तव वत्स भविष्यति ॥
"Oh, son Angada, clearly see your father, a patron of virtue, oh, boy, later it is impossible to catch a glimpse of him." Thus Tara said to her son Angada.
putra = oh, son Angada; dharma vatsalam = virtue, patron of; tava pitaram = your, father; su dR^iSTam = one who is clearly seen; kuruSva = make - see your father clearly; vatsa = oh, boy; tasya darshanam durlabham bhaviSyati = his, sight, impossible, it will be [from now on.]
4.20.19
समाश्वासय पुत्रम् त्वम् संदेशम् संदिशस्व मे |
मूर्ध्नि च एनम् समाघ्राय प्रवासम् प्रस्थितो हि असि ॥
"You have started towards other world, isn't it, so reassure your son, kiss goodbye on his forehead, and give me your parting messages." So said Tara to Vali.
tvam putram = you, let son be; sam aashvaasaya = assuage - well, reassured; enam muurdhni samaaghraaya- him, on forehead, on smelling [kissing]; me samdesham samdishasva = to me, message, give; pravaasam prasthitaH asi hi = to another world, you started, you are, isn't it..
4.20.20
रामेण हि महत् कर्म कृतम् त्वाम् अभिनिघ्नता |
आनृण्यम् तु गतम् तस्य सुग्रीवस्य प्रतिश्रवे ॥
"Really, Rama has not only done a great deed of hitting you down, but he also achieved indebtedness towards Sugreeva, both in a single promise.
tvaam = you; abhinighnataa [abhi ni ghnataa] = [when he] hit you down; raameNa mahat karma kR^itam hi = by Rama, great, deed, is done, really; sugriivasya pratishrave = to Sugreeva, [in the matter of] promise; tasya = his - Rama's; a nR^iNyam = no, debt - debtless; gatam tu = obtained, but.
4.20.21
सकामो भव सुग्रीव रुमाम् त्वम् प्रतिपत्स्यसे |
भुंक्ष्व राज्यम् अनुद्विग्नः शस्तो भ्राता रिपुः तव ॥
"Now, you are to your heart's content Sugreeva as you regain your wife Ruma, you may even wallow in the kingdom unworriedly as your enemy-brother is silenced." So said Tara to Sugreeva.
sugriiva = oh, Sugreeva; sa kaamaH bhava = fulfilled, desires [with contentment,] you be; tvam rumaam prati patsyase = Ruma, you, again, you get; an udvignaH = un, ruffled; raajyam bhunkSva = kingdom, you wallow in; tava ripuH bhraataa shastaH = your, enemy, brother, is hushed - silenced.
4.20.22
किम् माम् एवम् प्रलपतीम् प्रियाम् त्वम् न अभिभाषसे |
इमाः पश्य वरा बह्वयः भार्याः ते वानरेश्वर ॥
""Oh, lord of monkeys, why do not you talk to me, the dear wife of yours, when I am prattling at length, by the way, several of your comely wives are here, they are here, see them." Thus Tara lamented.
vaanara iishvara = oh, vanara-s, lord; evam = this way; pra lapatiim = highly, one who is prattling; priyaam = to dear one; maam = to me; tvam kim na abhi bhaaSase = you, why, not, talk to me; te bahvayaH varaaH bhaaryaaH = your, several, comely, wives; imaaH = here they are; pashya = you see.
4.20.23
तस्या विलपितम् श्रुत्वा वानर्यः सर्वतः च ताः |
परिगृह्य अंगदम् दीना दुह्ख आर्ताः परिचुक्रुशुः ॥
On listening Tara's lamentation the vanara females that are around became plaintive, saddened pitiably and wept piteously embracing Angada.
sarvataH = those that are around; taaH vaanaryaH = those, vanara females; tasyaa vilapitam shrutvaa = her [Tara's], lamentation, on listening; angadam parigR^ihya = Angada, on embracing; diinaa = becoming pathetic; duhkha aartaaH = saddened, pitiably; paricukrushuH = piteously wept.
4.20.24
किम् अंगदम् स अंगद वीर बाहो
विहाय यातो असि अद्य चिरम् प्रवासम् |
न युक्तम् एवम् गुण संनिकृष्टम्
विहाय पुत्रम् प्रिय पुत्रम् प्रिय चारु वेषम् ॥
"Oh, one with bracelets on your mighty arms, why you are going to an eternal abode leaving your dear son Angada? Your going away leaving such a son, who possesses best aptitudes that comes close to your abilities, and the one who always wears an exquisitely pleasant getup, is unbefitting.
sa angada viira baahuH = with, bicep-lets, mighty, armed one [Vali]; priya putram angadam vihaaya = dear, son, Angada, on leaving; ciram pravaasam = eternal, abode; kim yaataH asi = why, going, you are; guNa samnikR^iSTam = with qualities, come close to - one with best aptitudes; priya caaru veSam = in pleasant, exquisite, getup; putram son [in such a getup]; vihaaya = on leaving; evam = this way of going; na yuktam = not, befitting.
4.20.25
यदि अप्रियम् किंचिद् असंप्रधार्य
कृतम् मया स्यात् तव दीर्घ बाहो |
क्षमस्व मे तत् हरि वंश नाथ
व्रजामि मूर्ध्ना तव वीर पादौ ॥
"If I have done any undesirable deed in an indiscriminate way, even in the least, I may be pardoned for that, and here I bow down at your feet... oh, masterful one... oh, the lord of monkeys lineage... oh, brave one... [Thus Tara wept for Vali.]
diirgha baaho = oh, long, armed one - masterful one; hari vamsha naatha = oh, monkeys, lineage, lord of; viira = oh, brave one; a sampradhaarya = not, discriminatingly; mayaa tava = by me, to you [with you]; a priyam = un, desirable; kimcit = in the lest; kR^itam syaat yadi = done, is there, if; me tat kSamasva = me, for that, pardon me; muurdhnaa tava paadau vrajaami = with forehead, at your, two feet, I am going - I bow down.
4.20.26
तथा तु तारा करुणम् रुदंती
भर्तुः समीपे सह वानरीभिः |
व्यवस्यत प्रायम् अनिन्द्य वर्णा
उपोपवेष्टुम् भुवि यत्र वाली ॥
That Tara with her unblemished complexion is seated in the close proximity of her husband along with other vanara females, and weeping pitiably in that way, she decided to self-immolate, and thus she flounced down onto ground where Vali is slouching.
a nindya varNaa = un, blemished, complexion - one with; taaraa = Tara; bhartuH samiipe = husband's, in proximity; vaanariibhiH saha = female Vanara-s, along with; tathaa = that way; karuNam rudantii = pitiably, weeping; vaalii yatra = Vali, where he is; bhuvi = [there] on ground; praayam = death; upa upaveSTum = to sit nearby of [death, self-immolation]; vyavasyata [vi ava syata] = she dropped down.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे विंशः सर्गः
Sarga 21
4.21.1
ततो निपतिताम् ताराम् च्युताम् ताराम् इव अंबरात् |
शनैः आश्वासयामास हनूमान् हरि यूथपः ॥
Hanuma, the leader of monkeys, then neared and slowly consoled Tara who has fallen to ground like a star from sky.
tataH = then; ambaraat cyutaam taaraam iva = from sky, fallen, a star, like; nipatitaam taaraam = fallen to ground, at Tara; hari yuuthapaH hanuumaan = monkey's, leader, Hanuma; shanaiH aashvaasayaamaasa = slowly, consoled.
4.21.2
गुण दोष कृतम् जंतुः स्वकर्म फल हेतुकम् |
अव्यग्रः तद् अवाप्नोति सर्वम् प्रेत्य शुभ अशुभम् ॥
"Living beings on doing the deeds of merit or demerit, or knowingly or unknowingly, will derive the resultant fruits of those deeds according to one's own destiny even after demise, and they shall bear them unrepentantly, may they be provident or improvident...
jantuH = living beings; guNa doSa kR^itam = merit, demerit, doings [whether done in good intention or bad]; phala hetukam = results, cause of; sarvam tat = all, that; shubha a shubham karma = good, not, good, deed; pretya = on demise; a vyagraH avaapnoti = un, repentantly, one gets.
For this verse Dharmaakuutam says: atra ca sva karama phala hetukamiti visheShaNena anaadi bhava parampara aasaadita dharma artha vaasanaa vashena shubham ashubham vaa karma anuShThaaya tad auruupam sukaham duHkham vaa phalam avaapnoti iti uktam -- dharmaakuutamThus Hanuma is saying that Vali is not dead at the hand of Sugreeva but dead due his own demerits.
4.21.3
शोच्या शोचसि कम् शोच्यम् दीनम् दीना अनुकंपसे |
कः च कस्य अनुशोच्यो अस्ति देहे अस्मिन् बुद्बुद उपमे
॥
"Of which lamentable one you lament while you yourself are in a lamentable state? Of which pitiable one you take pity while you yourself are in a pitiable condition? Who is pitiable by whom in these bubbles like bodies?
shocyaa = a lamentable [you yourself]; shocyam kam shocasi = lamentable one, about whom, you are lamenting; diinaa = pitiable on [you yourself]; diinam = [for which] piteous one; anukampase = quivering [pitying]; asmin dehe budbuda upame = for this, body, bubble, in similitude; kaH kasya anushocyaH asti = who, for whom, lamentable, is there.
4.21.4
अंगदः तु कुमारो अयम् द्रष्टव्यो जीव पुत्रया |
आयत्या च विधेयानि समर्थानि अस्य चिन्तय ॥
"You are the one with a living son, and you have to look after this young one Angada, and you have to think of the forthcoming activities for his well-being and for his performance of duty towards his father.
jiiva putrayaa = one who has a living, son; by you; kumaaraH ayam angadaH draSTavyaH = young one, this, Angada, is to be looked after; aayatyaa ca = forthcoming - ensuing, also; asya vidheyaani samarthaani = by him, deeds of duty [funerals of Vali,] deeds for well-being; cintaya = are to be thought of.
4.21.5
जानासि अनियताम् एवम् भूतानाम् आगतिम् गतिम् |
तस्मात् शुभम् हि कर्तव्यम् पण्डितेन इह लौकिकम् ॥
"You are aware that the coming and going of beings, in their subtle forms of earth, water, fire, air and space into this mortal life and back is uncertain, thereby the prudent ones have to perform auspicious worldly deeds here in this world, say, the funeral of Vali.
bhuutaanaam aagatim gatim = living being's, coming, going [birth and death]; a niyataam evam = not, certain, thus; jaanaasi = you are aware; tasmaat = therefore; paNDitena = by prudent one; iha laukikam shubham kartavyam hi = in here, worldly things, auspicious ones, are to be done, indeed.
4.21.6
यस्मिन् हरि सहस्राणि शतानि नियुतानि च |
वर्तयन्ति कृत आशानि सो अयम् दिष्टांतम् आगतः ॥
"In whom hundreds and thousands of monkeys are harboured and astir, for they have reposed their confidence in him alone, that Vali has arrived at his end.
yasmin = in whom [Vali]; kR^ita aashaani = reposing, confidence; hari sahasraaNi shataani = monkeys, thousands, hundreds; niyutaani ca = harboured, also; vartayanti = abiding - living basing on him; saH ayam = such as he is; diSTa antam aagataH = fate's, end, he came.
4.21.7
यद् अयम् न्याय दृष्ट अर्थः साम दान क्षमा परः |
गतो धर्म जिताम् भूमिम् न एनम् शोचितुम् अर्हसि ॥
"By which reason this Vali conducted himself judiciously, observing friendliness, courteousness and forgivingness, by that reason alone Vali is going to a domain in heavens which he righteously conquered for himself, and it is unapt of your sorrowing for him.
nyaaya dR^iSTa arthaH = by justice, observed, having means - one who is observant of rationality, conducted himself judiciously; saama daana kSamaa paraH = friendliness, courteousness, forgivingness he was observing; ayam = this Vali; yat = by which reason; dharma jitaam bhuumim gataH = by rightness, conquered, to domain, has gone; na enam shocitum arhasi = not, for him, your sorrowing, apt of you.
4.21.8
सर्वे च हरि शार्दूलाः पुत्रः च अयम् तव अंगदः |
हरि ऋक्ष पति राज्यम् च त्वत् सनाथम् अनिन्दिते ॥
"All the tigerly-monkeys, oh, impeccable Tara, including this son of yours Angada, and all the lords of monkeys and bears have their guardian angel in you.
a nindite = oh, impeccable one, Tara; sarve hari shaarduulaaH = all, monkey, tigers; tava putraH = your, son; ayam angadaH ca = this, for Angada, and; hari R^ikSa pati raajyam ca = monkeys, bear, lords, kingdom of, also; tvat = in you; sa naatham = is with, guardian.
4.21.9
तौ इमौ शोक संतप्तौ शनैः प्रेरय भामिनि |
त्वया परिगृहीतो अयम् अंगदः शास्तु मेदिनीम् ॥
"Oh, lady, inspirit these two, Sugreeva and Angada, that are searing in grief, and if you acquiesce then this Angada will rule over the earth.
bhaamini = oh, lady; shoka samtaptau tau imau = in grief, searing, these, two = Sugreeva, Angada; shanaiH preraya = slowly, inspirit; tvayaa parigR^ihiitaH = by you, taken up [acquiesce to]; ayam angadaH mediniim shaastu = this, Angada, the earth, rule over.
4.21.10
संततिः च यथा दृष्टा कृत्यम् यत् च अपि सांप्रतम् |
राज्ञः तत् क्रियताम् सर्वम् एष कालस्य निश्चयः ॥
"Whatever duty anticipated from a male descendent towards his father, and whatever activity that is to be done presently in respect of the dying king, let them be done, and that would be a timely decision.
santatiH yathaa dR^iSTaa = progeny, as to how, seen kin scriptures - anticipated from a male descendent; saampratam raaj~naH = presently, for king; yat kR^ityam ca api = which, is to be done, also even; tat sarvam kriyataam = that, all, is to done; eSa kaalasya nishcayaH = this is, [befitting to] time's, decision.
This expression also means smashaana vyraagya 'burial-ground renunciation...' In that, 'all this has happened so according to Time's decision...' arthaa gR^ihaat nivartante aa smashaanaat tu baandhava | sukR^itam duShkR^itam caiva gacchantam anucacChgati ||'wealth and means remain in house, relatives come up to graveyard, only Merit and Demerit follow the goer...'
4.21.11
संस्कार्यो हरि राजः तु अंगदः च अभिषिच्यताम् |
सिंहासन गतम् पुत्रम् पश्यन्ती शान्तिम् एष्यसि ॥
"Cremation of the king of monkeys and anointment of Angada are the present time affairs, and seeing your son invested on the throne you can obtain peace." Thus spoke Hanuma to Tara.
hari raajaH samskaaryaH = monkeys, king, is to be cremated; angadaH ca abhiSicyataam = Angada's, also, be anointed; simha aasana gatam = lion's, seat [throne,] invested; putram pashyantii shaantim eSyasi = son, on seeing, peace, you can obtain.
4.21.12
सा तस्य वचनम् श्रुत्वा भर्तृ व्यसन पीडिता |
अब्रवीत् उत्तरम् तारा हनूमन्तम् अवस्थितम् ॥
On hearing Hanuma's words she who is tormented by the plight of her husband, that Tara replied Hanuma who is standing nearby.
bhartR^i vyasana piiDitaa = husband's, by plight, tormented; saa taaraa = she, Tara; tasya vacanam shrutvaa = his [Hanuma's,] words, on hearing; avasthitam hanuumantam = available nearby, to Hanuma; uttaram abraviit = reply, spoke.
4.21.13
अंगद प्रतिरूपाणाम् पुत्राणाम् एकतः शतम् |
हतस्य अपि अस्य वीरस्य गात्र संश्लेषणम् वरम् ॥
"Let there be a hundred selfsame Angada-s on one side, and this brave one the other, for me embracing him who is put to death is the best ....
angada prati ruupaaNaam = Angada like, alternative, reflections - selfsame Angada-s; shatam = , hundred; putraaNaam = sons; ekataH = on one side; hatasya api asya viirasya = struck dead, though, this, brave one's; gaatra samshleSaNam varam = body, for embracing, the best.
This verse is said to be difficulkt one to derive meaning kiSTa anvaya. There is another narration of this verse omitting the first foot of next stanza and it reads: kim kaaryam pati hiinayaaH putraaNaam ayutaiH api | pitR^ivyah tasya sugriivaH sarva kaaryeShu anantaraH ||
4.21.14
न च अहम् हरि राज्यस्य प्रभवामि अंगदस्य वा |
पितृव्यः तस्य सुग्रीवः सर्व कार्येषुइ अनंतरः ॥
"Who am I either for conducting the monkeys kingdom or to anoint Angada when Angada's paternal-uncle Sugreeva is close at hand?
aham hari raajyasya ca = I am, for monkey's, kingdom, either; angadasya vaa = of Angada, or; na prabhavaami = not, capable - who am I; tasya = his [Angada's]; pitR^ivyaH sugriivaH = paternal-uncle, Sugreeva; sarva kaaryeSu anantaraH = in all, affairs, close at hand.
4.21.15
न हि एषा बुद्धिः आस्थेया हनूमन् अंगदम् प्रति |
पिता हि बंधुः पुत्रस्य न माता हरि सत्तम ॥
"Hanuma, this thinking of yours that Angada is to be crowned is really untenable, oh, best monkey, father is the real defender of a son, but not the mother.
hanuman = oh, Hanuma; angadam prati = Angada, towards; eSaa buddhiH = this kind of, thinking; na aastheyaa hi = not, to be pursued, indeed; hari sattama = oh monkey, the best; putrasya = for son; pitaa hi bandhuH = father, really, is the defender; na maataa = not, mother.
4.21.16
न हि मम हरि राज संश्रयात्
क्षमतरम् अस्ति परत्र च इह वा |
अभिमुख हत वीर सेवितम्
शयनम् इदम् मम
सेवितुम् क्षमम् ॥
"Indeed there is nothing highly befitting to me, either in this world or in the other, than the auspices of the king of monkeys, and now to me the only befitting thing is to join in this brave one on this death bed, which he is adoring when put to death while he is facing away.
mama = to me; iha vaa = here, either; paratra ca = other where, also; hari raaja = monkey's, king's; samshrayaat = than patronage; kSama taram = befitting, highly; na asti hi = not, there, indeed; abhi mukha hata = when facing away, who is killed; viira sevitam = by such brave one, adored; idam shayanam = this, [death] bed; sevitum mama kSamam = to adore - join in the death bed, to me, befitting.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एक विंशः सर्गः
Sarga 22
4.22.1
वीक्षमाणः तु मंदासुः सर्वतो मंदम् उच्छ्वसन् |
आदौ एव तु सुग्रीवम् ददर्श अनुजम् अग्रतः ॥
With his life-force slowing down Vali respired slowly glancing everywhere, and he firstly saw his brother Sugreeva afore him.
manda asuH = slowed, lives; mandam ucChvasan = slowly, respiring; such as Vali is; sarvataH viikSamaaNaH tu = everywhere, glancing, but; aadau eva = firstly, thus; agrataH anujam sugriivam dadarsha = afore, brother, at Sugreeva, seen.
4.22.2
तम् प्राप्त विजयम् वाली सुग्रीवम् प्लवग ईश्वरम् |
आभाष्य व्यक्तया वाचा सस्नेहम् इदम् अब्रवीत् ॥
Vali nodding at Sugreeva, who achieved triumph and became the lord of fly-jumpers, amicably spoke this to him in an unambiguous tone.
praapta vijayam = at one who achieved, triumph; plavaga iishvaram = fly-jumper's, lord of; tam sugriivam = him, at Sugreeva; vaalii = Vali; aabhaaSya = greeted - nodded at; vyaktayaa vaacaa = unambiguous, with tone; sa sneham = with, amicability; idam abraviit = this, spoke.
4.22.3
सुग्रीव दोषेण न माम् गन्तुम् अर्हसि किल्बिषात् |
कृष्यमाणम् भविष्येण बुद्धि मोहेन माम् बलात् ॥
"Sugreeva, reckon me not by my iniquities, but reckon as one who is all the while forcibly hauled into this futurity owing to my impropriety and obduracy.
sugriiva = oh, Sugreeva; maam = me; doSeNa gantum = by fault, to know - reckon me by iniquities; na arhasi = not, apt of you; kilbiSaat = owing to sin - impropriety; bhaviSyeNa = futurity; buddhi mohena = mind's, covetousness - obduracy; balaat maam kR^iSyamaaNam = forcibly, me, one who is all the while attracted - hauled, [thus you reckon.]
4.22.4
युगपद् विहितम् तात न मन्ये सुखम् अवयोः |
सौहार्दम् भ्रातृ युक्तम् हि तद् इदम् जातम् अन्यथा ॥
"I do not think that we two are fated to share blissfulness simultaneously, oh, boy, therefore the amity seemly to brothers has cropped up otherwise.
taata = oh boy; avayoH = for two of us; sukham = blissfulness; yuga pad = yoked, walk in unison = simultaneously; vihitam = ordained - fated to [share]; na manye = not, I deem; bhraatR^i yuktam = for brothers, seemly to; tat idam = that, this - therefore; sauhaardam = amity; anyathaa jaatam = otherwise, cropped up.
4.22.5
प्रतिपद्य त्वम् अद्य एव राज्यम् एषाम् वन ओकसाम् |
माम् अपि अद्य एव गच्छंतम् विद्धि वैवस्वत क्षयम् ॥
"You realize that I am going to the abode of Time-god now itself, and hence propose yourself as king of this forest-dweller's kingdom, now itself.
tvam adya eva = you, now, only; eSaam vana okasaam raajyam = this one, forest, dwellers, kingdom; pratipadya = propose yourself; maam api = me, even; adya eva = now, only; vaivasvata kSayam gacChantam = Time-god's, abode, one who is going to; viddhi = you know - you realize.
Vali's supremacy does not die with him. Here also he is taking a high profile and he himself is proposing the kingship to Sugreeva, without any grudge or grouse, on two counts. One, Sugreeva is the triumphant one and thus he shall get the kingdom forthwith, not Angada, as proposed by Hanuma. Next, Sugreeva is the next best choice for the kingship, rather than Angada, and a younger brother and also as a one-time prince regent. In either way the dying Vali is keeping his nobility high up, as an unrivalled champion and even as an elderly brother.
4.22.4
जीवितम् च हि राज्यम् च श्रियम् च विपुलाम् इमाम् |
प्रजहामि एष वै तूर्णम् अहम् च अगर्हितम् यशः ॥-२२-६
"Such as I am, I am indeed forgoing my life, kingdom, and this immense prosperity and even the unenviable glory which adduces that 'Vali is unkillable,' right away.
eSa aham = this, me such as I am - who is going to Yama; jiivitam ca hi raajyam ca = life, also, verily, kingdom, also; [tathaa = like that]; imaam vipulaam shriyam ca = this, immense, prosperity, too; a garhitam yashaH ca = un, enviable, glory, also; tuurNam pra jahaami vai = right away, forgoing, indeed.
4.22.7
अस्याम् त्वम् अहम् अवस्थायाम् वीर वक्ष्यामि यद् वचः |
यदि अपि असुकरम् राजन् कर्तुम् एव तद् अर्हसि ॥
"Oh, valiant Sugreeva, it will be apt of you to make happen the word I am going to say even in such a situation in which now I am, and oh, king, even if that word of mine is infeasible.
viira = oh, valiant one; raajan = oh, king; asyaam avasthaayaam = in this, situation; aham yat vacaH vakSyaami = I, which, word, going to speak; [them]; a su karam = not, easily, doable - difficult; yadi api = even if; tat kartum eva = that, to do, only - infeasible; tvam arhasi = you are, apt of.
4.22.8
सुखार्हम् सुख संवृद्धम् बालम् एनम् अबालिशम् |
बाष्प पूर्ण मुखम् पश्य भूमौ पतितम् अंगदम् ॥
"Have a look at this Angada, who is privileged for all happiness, brought up in all comforts, though a boy he is mannerly, and who with his tear-filled face fallen onto ground.
sukha arham = happiness, privileged for; sukha sam vR^iddham = in comforts, well, brought up; baalam = at boy; a baalisham = not, immature [mannerly one]; baaSpa puurNa mukham = tear, filled, faced; bhuumau patitam = on ground, fallen; enam angadam pashya = at this, Angada, have a look at.
4.22.9
मम प्राणैः प्रियतरम् पुत्रम् पुत्रम् इव औरसम् |
मया हीनम् अहीनार्थम् सर्वतः परिपालय ॥
"More dear than my own lives is my son, and when he is deprived of me you have to foster him as if he is your own son, with no resources becoming sparse in every way.
mama praaNaiH = ] by my, lives; priya taram = dearer, than; mayaa hiinam putram = me, without [deprived of me,] son; aurasam putram iva = your own, son, as if; sarvataH = in every way; a hiina artham = not, sparse, of resources; paripaalaya = you foster.
4.22.10
त्वम् अपि अस्य पिता दाता च परित्राता च सर्वतः |
भयेषु अभयदः चैव यथा अहम् प्लवगेश्वर ॥
"Oh, king of fly-jumpers, as with me you too are his father, patron, an overall protector from all sides, and also thus an assurer in fear.
plavaga iishvara = oh, fly-jumper's, king; aham yathaa = I, as to how; thus you; tvam api = you, even; asya = his; pitaa daataa = father, patron; sarvataH pari traataa ca = from all sides, overall, protector, also; bhayeSu abhaya da caiva = in fear, assurance, giver, also thus.
4.22.11
एष तारात्मजः श्रीमान् त्वया तुल्य पराक्रमः |
रक्षसाम् च वधे तेषाम् अग्रतः ते भविष्यति ॥
"This admirable son of Tara is a coequal of yours in triumphs, and in eliminating those demons he will be in your advance guard.
shriimaan = admirable one; tvayaa tulya paraakramaH = to you, coequal, triumphant; eSa taara aatmajaH = this, Tara's, son - Angada; teSaam rakSasaam vadhe = those, demons, in elimination; te agrataH bhaviSyati = your, in fore, he will be - will be in advance guard.
4.22.12
अनुरूपाणि कर्माणि विक्रम्य बलवान् रणे |
करिष्यति एष तारेयः तरस्वी तरुणो अंगदः ॥
"This mighty and sinewy son of Tara is youthful, and on overtaking in war this Angada will undertake actions seemly for a son of mine.
balavaan = mighty one; taareyaH = Tara's [son]; tarasvii = sinewy; taruNaH = youthful one; eSa angadaH = this, Angada; raNe vikramya = in war, on overtaking; anuruupaaNi karmaaNi = reflective [of me, seemly for my son,] actions; kariSyati = he performs - undertakes.
4.22.13
सुषेण दुहिता च इयम् अर्थ सूक्ष्म विनिश्चये |
औत्पातिके च विविधे सर्वतः परिनिष्ठिता ॥
"In deciding meanings in all their subtleties and also in presages of diverse nature this daughter of Sushena, Tara, is an insightful one in every way.
suSeNa duhitaa = Sushena's, daughter; iyam ca = this one, also - this Tara, also; artha suukSma vinishcaye = meaning, subtlety, in deciding; vividhe autpaatike ca = diverse in presages, also; sarvataH pari niSThitaa = in every way, an insightful one.
A parable is said about SusheNa, who is now being called as Tara's father. Tara is said to be the outcome from the churning of Milky Ocean by gods and demons, and she emerged as one among many items that emerged from that Milky Ocean. Seeing her and knowing her as the descendent of Brihaspati, the Jupiter, Vali and Sushena have held her by her hand. Vali held her by her right hand and Sushena held her by her left hand and started to quarrel for her wifedom. Then the elderly sages and gods intervened and decided that one who held her by her right hand is her husband and the other who held her by her left hand is her father. Thus Sushena is said to have become the father of Tara.
4.22.14
यद् एष साधु इति ब्रूयात् कार्यम् तन् मुक्त संशयम् |
न हि तारा मतम् किंचित् अन्यथा परिवर्तते ॥
"Whatever is said by her as proper that is doable indubitably, indeed nothing contrary happens to her opinions, in the least.
eSa yat saadhu iti bruuyaat = by her, which, proper, thus, is said; tat = that; mukta samshayam = leaving off, doubt - indubitably; kaaryam = can be done; taaraa matam = Tara's, opinion; kimcit = in the least; anyathaa na parivartate hi = contrarily, not, it deflects [happens,] indeed.
4.22.15
राघवस्य च ते कार्यम् कर्तव्यम् अविशंकया |
स्यात् अधर्मो हि अकरणे त्वाम् च हिंस्यात् अमानितः ॥
"You have to accomplish Raghava's mission undoubtedly, and if it is unaccomplished there will be infraction on your part because you befriended him before an altar of fire, and you may even be punished for dishonouring him and your given word to him.
raaghavasya kaaryam ca = Raghava's, mission, too; te = to you; a vi shankayaa = without, too much, doubt - without a shadow of doubt; kartavyam = is to be accomplished; a akaraNe = in not, doing; a dharmaH = un, righteousness - infraction; syaat hi = will be there, indeed; a maanitaH = not, honoured [Rama]; tvaam himsyaat ca = you, he will torture [punish,] even.
4.22.16
इमाम् च मालाम् आधत्स्व दिव्याम् सुग्रीव कांचनीम् |
उदारा श्रीः स्थिता हि अस्याम् संप्रजह्यात् मृते मयि ॥
"The bounteous goddess of triumph ensconced in this golden pendant will completely leave it off on my death, avoiding the flaw of touching a corpse, isn't it... hence oh, Sugreeva, you wear it." Thus Vali spoke to Sugreeva.
sugriiva = oh, Sugreeva; kaancaniim imaam maalaam aadhatsva = golden one, this, pendant, wear; asyaam sthitaa = in it, ensconced in; udaaraa shriiH = bounteous, goddess of triumph; mayi mR^ite = I, when die; sam pra jahyaat = will leave it off completely; hi = isn't it.
Sugreeva may not inherit any fortune of invincibility from this invincible pendant, but Vali has to safeguard it without getting into an insulting touch of his dead body shava sparsha doSa. As such, he is giving it Sugreeva, in preference to Angada.
4.22.17
इति एवम् उक्तः सुग्रीवो वालिना भ्रातृ सौहृदात् |
हर्षम् त्यक्त्वा पुनर् दीनो ग्रह ग्रस्त इव उडु राट् ॥
Thus, that way when Vali spoke to Sugreeva with brotherly kind-heartedness, Sugreeva again waned away forgoing his spiritedness, like the lord of stars, namely the Moon, when eaten away by the planet, namely Rahu, during lunar eclipse.
vaalinaa = by Vali; bhraatR^i sauhR^idaat = with brother's, kind-heartedness; iti evam uktaH = thus, that way, who is spoken; sugriivaH = Sugreeva; harSam tyaktvaa = joy, leaving off [joy of winning Vali]; punaH diinaH = again, depressed he became; [raahu] graha grasta uDu raaT iva = by [Rahu, eclipsing,] planet, eaten, star's, lord [moon,] as with - he became.
Mythologically there are two planets called Raahu and Ketu in Indian astrology. These two have no counterparts in western astrology. These two are neither gods, nor demons, not planets. At the time of churning Milky Ocean one demon had a share of amR^ita, the Divine nectar. But on noticing it the Sun and Moon report that episode to Vishnu. Vishnu slits that demon's throat with his disc. Then that Rahu became a two-piece entity, one with head, named as Raahu and the other with trunk - tail, named as Ketu. Because Sun and Moon reported the wrongdoing of this two-piece entity, that entity prays to subsist on eating away Sun and Moon. That prayer is granted subject to condition, that this eating will be done only occasionally. Those are the occasions of eclipses of either Sun or Moon. Recent astrology gave names to these two entities as 'Dragon with Head' is Raahu and the 'Dragon with Tail' is Ketu.
4.22.18
तत् वालि वचनात् शान्तः कुर्वन् युक्तम् अतंद्रितः |
जग्राह सो अभ्यनुज्ञातो मालाम् ताम् चैव कांचनीम् ॥
Quietened by Vali's words and conducting himself befittingly and attentively in the given situation, Sugreeva has then taken that golden chain only when Vali authorised him.
saH = he that Sugreeva; tat vaali vacanaat = by that, Vali's, word; shaantaH = is quietened; a tandritaH = without, lethargy - inattention - attentively; yuktam = befitting deeds; kurvan = while doing; abhyanuj~naataH = authorised [by Vali]; kaancaniim taam maalaam jagraaha = golden one, that, pendant, taken.
4.22.19
ताम् मालाम् कांचनीम् दत्त्वा वाली दृष्ट्वा आत्मजम् स्थितम् |
संसिद्धः प्रेत्य भावाय स्नेहात् अंगदम् अब्रवीत् ॥
On giving away that golden pendant, and on seeing his son who is available nearby, readying himself towards his end that is setting in, Vali affectionately spoke to Angada.
kaancaniim taam maalaam dattvaa = golden, that, pendant, having given; sthitam aatmajam ca dR^iSTvaa = available [nearby,] his son, also, on seeing; pretya bhaavaaya samsiddhaH = to lay down his life, resolved to, readying himself; vaalii snehaat angadam abraviit = Vali, affectionately, to Angada, spoke.
4.22.20
देश कालौ भजस्व अद्य क्षममाणः प्रिय अप्रिये |
सुख दुःख सहः काले सुग्रीव वशगो भव ॥
"From now on, observing time and place you have to tolerate pain or pleasure, endure mirth or misery on your going under the control of Sugreeva.
adya = now [from now on]; priya a priye = pleasant, un, pleasant; kSamamaaNaH = while tolerating; desha kaalau bhajasva = of place, time, be observant of; kaale = according to time; sukha duHkha sahaH = mirth, misery, while enduring; sugriiva vasha gaH bhava = Sugreeva's, control, go into - abide by, you be.
The vividness of the above parting message is: "On your going under the control of Sugreeva, whether his orders are pleasant or unpleasant to you, you have to execute them enduringly, for you have to conduct yourself according to time and place of your locus standi, and also you have to endure the mirth or misery caused at his behest... for you are no more independent from now on..."
4.22.21
यथा हि त्वम् महाबाहो लालितः सततम् मया |
न तथा वर्तमानम् त्वाम् सुग्रीवो बहु मन्यते ॥
"Oh dextrous Angada, as to how I have entertained you in whichever way you conducted yourself with me, Sugreeva may not approve of such a puerile behaviour of yours, if you resort to it.
mahaabaahuH = oh, dextrous Angada; tvam satatam mayaa yathaa = you, always, by me, as to how; laalitaH = you are nurtured - entertained; vartamaanam = conducting yourself; tathaa = like that - such a behaviour; tvaam sugriivaH na bahumanyate = you, Sugreeva, may not, approve of it.
4.22.22
ना अस्य अमित्रैः गतम् गच्छेः मा शत्रुभिः अरिंदम |
भर्तुः अर्थ परो दान्तः सुग्रीव वशगो भव ॥
"Do not reach at his unfriendly ones, nor come near his enemies, oh, enemy-destroyer Angada, you shall be in the control of Sugreeva attending to the purposes of your lord with self-control.
arindama = oh, enemy, destroyer; asya = his; a mitraiH = with un, friendly ones; gatam = going - associating; maa gacCheH = don't, get into; shatrubhiH maa = enemies, don't [come near]; bhartuH = lord's - Sugreeva's; artha paraH = in purposes, be interested in; daantaH = having self-control; sugriiva vashagaH bhava = in Sugreeva's, control, you shall be.
4.22.23
न च अतिप्रणयः कार्यः कर्तव्यो अप्रणयः च ते |
उभयम् हि महादोषम् तस्मात् अंतर दृक् भव ॥
"Do not conduct yourself with excessive friendliness or unfriendliness, as this pair of opposites itself has a flaw, therefore you cultivate an intermediary outlook." Vali thus spoke to Angada.
na ca ati praNayaH = not, also, excessive, affinity; te na kaaryaH = for you, not, to be done; a praNayaH ca = non, affinity, also, [na] kartavyaH = [not] to be done; ubhayam mahaa doSam = this pair, has a flaw; tasmaat antara dR^ik bhava = therefore, intermediary, in outlook, you be - you cultivate.
4.22.24
इति उक्त्वा अथ विवृत्त अक्षः शर संपीडितो भृशम् |
विवृतैः दशनैः भीमैः बभूव उत्क्रान्त जीवितः ॥
He who is highly tortured by the arrow of Rama spoke to Angada in that way, and afterwards his eyeballs rolled-up, mouth hung open baring his horrid teeth, and his life too took to flight from his body.
bhR^isham shara sam piiDitaH = highly, by arrow, highly, tortured; iti uktvaa = thus, on saying; atha = thereafter; vi vR^itta akSaH = having rolled-up, eyes; vi vR^itaiH bhiimaiH dashanaiH = wide, opened [mouth hung open baring,] horrid, teeth; ut kraanta jiivitaH = took wings, who has his life - whose life took to flight; babhuuva = he became.
4.22.25
ततो विचुक्रुशुर् तत्र वानरा हत यूथपाः |
परिदेवयमानाः ते सर्वे प्लवग सत्तमाः ॥
Then, all those best monkeys avaialble there have started to weep when their monkey chief is dead, and for that matter they have loudly squawked at his death in this way.
tataH = then; plavaga sattamaaH = fly-jumpers, the best; sarve te vaanaraaH = all, those, monkeys; hata yuuthapaaH = those that have a dead, chief; paridevayamaanaaH = started to weep; tatra = in that matter of Vali's death; vi cukrushuH = loudly, squawked as a complaint.
4.22.26
किष्किन्धा हि अथ शून्या च स्वर् गते वानरेश्वरे |
उद्यानानि च शून्यानि पर्वताः कानानि च ॥हते प्लवग शार्दूले निष् प्रभा वानराः कृताः |
"When the lord of monkeys departed to heaven Kishkindha is indeed rendered derelict, dreary are the gardens, deserted are the mountains and forests as well, and when the tiger among fly-jumpers is dead all the vanara-s are rendered up into a lacklustre life. [4-22-26, 27a]
26, 27a. vaanara iishvare svar gate = monkey's, lord, on going, to heaven; atha kiSkindhaa shuunyaa hi = Kishkindha, is now, empty - derelict, indeed; udyaanaani ca shuunyaani = gardens, also, empty; parvataaH kaanaani ca = mountains, forests, as well as [are void]; plavaga shaarduule hate = among fly-jumpers, tiger, when killed; vaanaraaH = monkeys; niS prabhaa kR^itaaH = without, brightness - lacklustre, they are made led into a lacklustre life.
4.22.27
यस्य वेगेन महता काननानि वनानि च ॥पुष्प ओघेण अनुबद्धन्ते करिष्यति तत् अद्य कहः |
"And by the impetus of whose great rapidity flowers available in forests and woodlands used to shower on him in torrents and enwreathe him from behind, that Vali is no more, and now who has got such an impetus? [4-22-27b, 28a]
27b, 28a. yasya mahataa vegena = whose, by great, rapidity - by impetus of it; kaananaani vanaani ca = in forests, in woodlands, also; puSpa ogheNa = flowers, by torrents of; anu baddhante = trailed after, bindingly - flowers followed and enwreathe him; tat = that [type of feat]; adya kaH kariSyati = now, who, can do - who has such impetus.
This verse also means: "He who has perfected the gardens and forests with full of flowers and thereby with fruits on which the monkeys subsist, and now who can make these areas so fructified to let all the monkeys thrive?"
This flowers following Vali is the same situation with Hanuma when he jumps from Mt. Mahendra to Lanka. A volley of flowers shower on him owing to kick-start and follow him up to some distance into ocean, as though to worship him.
4.22.28
येन दत्तम् महत् युद्धम् गन्धर्वस्य महात्मनः ॥गोलभस्य महाबाहुः दश वर्षाणि पंच च |
न एव रात्रौ न दिवसे तत् युद्धम् उपशाम्यति ॥
"By which great-souled Vali a ferocious duel was given to the celestial, namely the great armed Golabha, which did not cease either in the daytime or night till Vali felled Golabha, that Vali is no more. [4-22-28b, 29]
28b, 29. yena mahaatmanaH = by which, great souled one - Vali; mahaabaahuH golabhasya gandharvasya = great armed, Golabha's, to gandharva / celestial; dasha panca varSaaNi ca = ten, five, years, also [fifteen years]; mahat yuddham dattam = ferocious, fight - duel, is given; tat yuddham = that, fight; raatrau = in nights; na eva upa shaamyati = not, only, thus, ceased; divase na = in daytime, not.
This Sanskrit expression 'giving a duel' is the same that is available in English like - 'give me a duel.' etc.
4.22.30
ततः षोडशमे वर्षे गोलभो विनिपातितः |
तम् हत्वा दुर्विनीतिम् तु वाली दंष्ट्र करालवान् |
सर्वा अभयम् करः अस्माकम् कथम् एष निपातितः ॥
"Thereafter, in the sixteenth year Vali unquestionably felled Golabha, and on killing that evil-minded Golabha with his zigzag teeth Vali accorded fearlessness to all of us, how such a Vali is felled now?" Thus the monkeys raised hue and cry.
tataH tu = thereafter, but; SoDashame varSe = in sixteenth, year; golabhaH = Golabha is; vinipaatitaH [vi ni paatitaH = surely, down, felled] = unquestionably felled; danSTra karaalavaan = teeth, one with sawteeth, zigzagged teet; vaali = Vali; dur viniitim tu = evil, minded one is, but; tam hatvaa = him - that Golaka, on killing; asmaakam = for us; sarvaa a bhayam karaH = to all of us, no, fear, accorder; eSa vaalii = this, Vali; katham nipaatitaH = how, he is felled.
4.22.31
हते तु वीरे प्लवगाधिपे तदा
प्लवंगमाः तत्र न शर्म लेभिरे |
वने चराः सिंह युते महावने
यथा हि गावो निहते गवाम् पतौ ॥
But when that fly-jumper's brave lord Vali is killed, those fly-jumpers have gone into a freneticness in that matter of Vali's killing, as with the cows becoming frenetic when their husbanding bull is killed while moving in a great forest that is riddled with a lion.
simha yute mahaavane = lion, possessing with - in great forests a in a lion riddled forest,; gavaam patau nihate = cows, husbander - bull, while killed; vane caraaH gaavaH yathaa = in forest, moving, cows, as with; likewise; viire plavaga adhipe hate tu = brave one, monkeys', lord, when killed, but; tatra = in that matter [of Vali's death]; plavamgamaaH sharma na lebhire = fly-jumpers, quietude, not, obtained - went into a freneticness.
4.22.32
ततः तु तारा व्यसन अर्णव प्लुता
मृतस्या भर्तुर् वदनम् समीक्ष्य सा |
जगाम भूमिम् परिरभ्य वालिनम्
महा द्रुमम् छिन्नम् इव आश्रिता लता ॥
But then Tara, whelmed under a ocean called affliction closely observed her dead husband's face, embraced him and collapsed onto ground as with any creeper plant when the giant tree on which it is hinging is hacked down.
tataH tu saa taaraa = then, but, that, Tara; vyasana arNava plutaa = affliction, ocean, whelmed under; mR^itasyaa bhartuH vadanam sam iikSya = dead, husband's, face, closely, on observing; Chinnam mahaa drumam aashritaa = hacked, giant, tree, hinging on; lataa iva = creeper plant, as with; vaalinam pari rabhya bhuumim jagaama = Vali, embraced, onto earth, gone - collapsed.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे द्वा विंशः सर्गः
Sarga 23
3.23.1
ततः समुपजिघ्रंती कपि राजस्य तत् मुखम् |
पतिम् लोकश्रुता तारा मृतम् वचनम् अब्रवीत् ॥
Then that renowned Tara closely whiffed that face of monkey's king Vali and spoke these words to her dead husband.
tataH = then; loka shrutaa = by world, well-heard - renowned; [lokaat cyutam = fell out from this world - Vali]; taaraa = Tara; kapi raajasya tat mukham = monkey, king's, that, face; samupajighrantii [sam upa jighrantii] = very, closely, on whiffing; mR^itam patim vacanam abraviit = to dead, husband, words, spoke.
3.23.2
शेषे त्वम् विषमे दुःखम् अकृत्वा वचनम् मम |
उपल उपचिते वीर सुदुःखे वसुधा तले ॥
"Heedless of my word, oh, brave one, you are reposing miserably on a very rough and uneven ground spread with stones.
viira = oh, brave one; mama vacanam a kR^itvaa = my, word, not, doing - heedless of my word; tvam = you; viSame = on an uneven; upala upacite = stones, spread over; su duHkhe = very, rough; vasudhaa tale = on earth's, surface; duHkham sheSe = miserably, you are reposing.
3.23.3
मत्तः प्रियतरा नूनम् वानरेन्द्र मही तव |
शेषे हि ताम् परिष्वज्य माम् च न प्रतिभाषसे ॥
"This earth must definitely be your beloved one, oh, best of monkeys, why because, you still embrace her while you recline on her, without replying me.
vaanara indra = monkey's, the best; mahii = earth; tava to you; mat taH = than me; nuunam priya taraa = definitely, dear, more; hi = why because; taam pariSvajya sheSe = her - earth, on embracing, you repose; maam na prati bhaaSase = to me, not, in turn, speaking -replying.
3.23.4
सुग्रीवस्य वशम् प्राप्तो विधिः एष भवत्य अहो |
सुग्रीव एव विक्रांतो वीर साहसिक प्रिय ॥
"You have gone into the control of Sugreeva and Sugreeva alone triumphed, oh, brave one, oh, enthusiast in adventures, oho, is it fated to happen this way.
viira = oh, valiant one; saahasika priya = oh, in adventures, enthusiast sugriivasya vasham praaptaH = Sugreeva's, control, you obtained - you have gone in; sugriiva eva vikraantaH = Sugreeva, alone, triumphed; eSa vidhiH bhavati = this way, fate, is happening [in an interrogative]; aho = oho.
3.23.5
ऋक्ष वानर मुख्याः त्वाम् बलिनम् पर्युपासते |
तेषाम् विलपितम् कृच्छ्रम् अंगदस्य च शोचतः ॥मम च इमा गिरः श्रुत्वा किम् त्वम् न प्रतिबुध्यसे |
"These chiefs of bears and monkeys are adoring you in every respect as their most worshipful one, and on hearing their despairing wailing, and the lamentation of Angada, and even these utterance of mine in keen, why do not you comeback to senses. [3-23-5, 6a]
5, 6a. R^ikSa vaanara mukhyaaH = bears, monkeys, chiefs; balinam = as worshipful one [not lexical mighty]; tvaam pari upaasate = [you as the] mightiest one, you, wholly, are adoring; teSaam kR^icChram vilapitam = their, despairing, wailing; shocataH angadasya ca = lamentation, of Angada, also; mama imaa giraH ca = mine, these, utterances [in keen]; shrutvaa = on hearing; kim tvam na = why, you, not; prati budhyase = in turn, wake up, come to senses.
3.23.6
इदम् तत् वीर शयनम् तत्र शेषे हतो युधि ॥शायिता निहता यत्र त्वया एव रिपवः पुरा |
"Do you wish to repose on the very daybed on which you have laid your enemies to rest when you have once felled them in fights, or what? [3-23-6b, 7a]
6b, 7a. tvayyaiva [tvayaa eva] = by you, only; puraa nihataa ripavaH = once, eliminated, enemies; yatra shaayitaa = where, made to recline [by you]; tat viira shayanam = that, the brave, bed of; idam yudhi hataH = in this, fight, felled; tatra sheSe? = there [on the very daybed,] do you wish to recline; [kim = or, what.]
3.23.7
विशुद्ध सत्त्व अभिजन प्रिययुद्ध मम प्रिय ॥माम् अनाथाम् विहाय एकाम् गतः त्वम् असि मानद |
"Oh, successor of a clan with pristine calibre, oh, accorder of dignity, oh, devotee of fighting, oh, my dear, have you gone on leaving me without a protector and lonely? [3-23-7b, 8a]
7b, 8a. vishuddha sattva abhijana = pristine, calibre, successor of clan; priya yuddha = oh, one fond of - a devotee of, fighting; maana da = oh, dignity, accorder of; mama priya = oh, my, dear one - devout one to me; tvam = you; a naatham = without, husband - protector; maam ekaam vihaaya = me, lonely, on leaving; gataH asi = gone, you are.
3.23.8
शूराय न प्रदातव्या कन्या खलु विपश्चिता ॥शूर भार्याम् हताम् पश्य सद्यो माम् विधवाम् कृताम्
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"Really considerate fathers shall never propose brides to adventurers, they say. Yes! See me the wife of an adventurer, in a trice rendered as a war-widow left in the lurch. [3-23-8b, 9a]
8b, 9a. vi pashcitaa = by really, considerate ones [father of brides]; kanyaa = brides; shuuraaya na pradaatavyaa khalu = to adventurers, not, to be proposed, they say; sadyaH = immediately, in a trice; vi dhavaam kR^itaam = without, husband, made [widow, rendered as]; hataam = left in the lurch; shuura bhaaryaam = adventurer's, wife; maam pashya = me, see.
For this Sage Kaatyaana says : duurasthaanaam avidyaanaam mokSha maarga anusaariNaam | shuuraaNaam nir dhanaanaam ca na deyaa kanyakaa budhaiH ||'to those bridegrooms who reside in distant places, uneducated, seekers of salvation, daring ones, un-wealthy brides shall not be given by wisemen...'
3.23.9
अवभग्नः च मे मानो भग्ना मे शाश्वती गतिः ॥अगाधे च निमग्ना अस्मि विपुले शोक सागरे |
"My honour is degenerated and my eternal happiness is disintegrated, and I am deluged in an abyssal boundless ocean called anguish. [3-23-9b, 10a]
9b, 10a. me maanaH = my, self-respect, honour as an empress; ava bhagnaH ca = down, broken - degenerated, also; me shaashvatii gatiH = my, eternal, course - happiness; bhagnaa = broken - disintegrated; agaadhe vipule shoka saagare = in abyssal, boundless, anguish, [called] ocean; nimagnaa asmi = deluged, I am.
3.23.10
अश्म सारमयम् नूनम् इदम् मे हृदयम् दृढम् ॥भर्तारम् निहतम् दृष्ट्वा यत् न अद्य शतधा गतम्
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"And dense with metallic substance is this heart of mine in its solidity, since it is not splintering into hundredfold even on seeing my husband killed, it is definite. [3-23-10b, 11a]
10b, 11a. nihatam bhartaaram dR^iSTvaa = killed, husband, on seeing; yat = which [heart]; adya shatadhaa na gatam [kR^itam] = now, in hundredfold, not, gone into [splintered]; [tat = that heart]; me dR^iDham idam hR^idayam = mine, solid, this, heart; ashma saara mayam = metallic, substance, dense with; nuunam = definitely.
3.23.11
सुहृत् चैव हि भर्ता च प्रकृत्या च मम प्रियः ॥प्रहारे च पराक्रान्तः शूरः पंचत्वम् आगतः |
"By your nature you are my beloved, besides, you are a good-hearted one, more so, you are my husband, moreover, you are a valiant triumphing over your enemies in assaults, such as you are you have attained the fifth state, the death. [3-23-11b, 12a]
11b, 12a mama = to me prakR^ityaa priyaH = by nature, beloved one; su hR^it caiva = good, hearted one, also thus; bhartaa ca = husband, also; prahaare para aakraantaH ca = in assaults, others - enemies, overcoming [triumphant one]; shuuraH = valiant one; such as you are, you have; pancatvam aagataH = fifth state, come over by.
3.23.12
पति हीना तु या नारी कामम् भवतु पुत्रिणी ॥धन धान्य समृद्धा अपि विधवा इति उच्यते जनैः |
"Perhaps a woman might have mothered many children, and perhaps affluent with riches and crops, still people will call her a widow, if she is without husband. [3-23-12b, 13a]
12b, 13a. yaa naarii = which, woman; pati hiinaa = husband, without; putriNii bhavatu kaamam = mothered [many children,] she may be, perhaps; dhana dhaanya sam vR^iddhaa api = riches, food grains [yields,] well, prosperous with, even if; janaiH [budhiaH] = by people [by elders]; vi dhavaa = departed, husband [a widow]; iti = thus as; ucyate = will be said, called.
3.23.13
स्व गात्र प्रभवे वीर शेषे रुधिर मण्डले ॥कृमि राग परिस्तोमे स्वकीये शयने यथा |
"How do you repose now on a sheet of blood flowing from your own body, oh, brave one, as if you are reclining on your own bed spread with a bed sheet of red blood colour? [3-23-13b, 14a]
13b, 14a. viira = oh, brave one; sva gaatra prabhave = you own, body parts, emerging; rudhira maNDale = blood, sheet of; kR^imi raaga = insect, red [the red coloured insects, namely Indragopa insect, a bed sheet in that colour]; paristome = spread-sheet, bed sheet spread over a bed; svakiiye shayane yathaa = on your own, bed, as if; sheSe = you repose now.
3.23.14
रेणु शोणित संवीतम् गात्रम् तव समंततः ॥परिरब्धुम् न शक्नोमि भुजाभ्याम् प्लवगर्षभ |
"I have no strength to closely embrace you with both my arms, oh, best fly-jumper, when the blood and dust covering your body comes in between. [3-23-14b, 15a]
14b, 15a. plavaga R^iSabha = oh, fly-jumper, the best; samantataH = all over; reNu shoNita samviitam = dust, blood, covered over; [when these blood of vengeance and dust of dishonour comes in between us]; tava gaatram = your, body; bhujaabhyaam = with my two arms; pari rabdhum = to fully, embrace; na shaknomi = not, able to I have no strength.
3.23.15
कृत कृत्यो अद्य सुग्रीवो वैरे अस्मिन् अतिदारुणे ॥यस्य राम विमुक्तेन हृतम् एक इषुणा भयम्
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"Single arrow released by Rama has doubly benefited Sugreeva in this highly deplorable enmity between you and Sugreeva, as his ambition to become the king is fulfilled and his fear from your persecution, too, is evanished. [3-23-15b, 16a]
15b, 16a. ati daaruNe asmin vaire = highly, deplorable, in this, enmity [between you and Sugreeva]; adya sugriivaH kR^ita kR^ityaH = now, Sugreeva, is ambition is fulfilled - accomplished one; yasya bhayam = whose [which Sugreeva's,] fear; raama vimuktena = by Rama, released; eka iSuNaa hR^itam = by single, arrow, evanished; [gist in vividness.]
3.23.16
शरेण हृदि लग्नेन गात्र संस्पर्शने तव ॥वार्यामि त्वाम् निरीक्षन्ती त्वयि पंचत्वम् आगते |
"In vain, I have been watching you without a wink, on whom fatality has descended, as this arrow stuck in your chest is hindering me to embrace you..." Thus wailed Tara. [3-23-16b, 17a]
16b, 17a. tvayi pancatvam aagate = for you, fifth state - death, when it came on - fatality has descended; tvaam = you; [though]; nir iikSantii = without wink, seeing - watching intently; tava hR^idi lagnena shareNa = in your, chest, stuck, by arrow; gaatra samsparshane = body, for touching - for embracing; vaaryaami = I am hindered.
3.23.17
उद्बबर्ह शरम् नीलः तस्य गात्र गतम् तदा ॥गिरि गह्वर संलीनम् दीप्तम् आशी विषम् यथा |
"Then the monkey chief Nila extricated that arrow which is stuck in the chest of Vali, as with the extraction of a firmly wedged sparkling snake from the cavity of a mound. [3-23-17b, 18a]
17b, 18a. tataH = then; Nila; tasya gaatra gatam sharam = his [Valis's,] body - chest, gone in [stuck in,] arrow; giri gahvara = in mountain's, cavity; sam liinam = firmly, wedged in; diiptam = sparkling [arrow]; aashiiviSam yathaa = serpent [like arrow,] as with; ut babarha = out, pulled - extricated.
3.23.18
तस्य निष्कृष्यमाणस्य बाणस्य च बभौ द्युतिः ॥अस्त मस्तक संरुद्धो रश्मिः दिनकरात् इव |
The sparkle of Rama's arrow while it is being extracted from Vali's chest is much the same as the sparkles of more brilliant sunrays that are extracted by the end of daytime, when the sun is sinking beyond the summit of dusky western mountain, and as contrasted with the hue of dusk. [3-23-18b, 19a]
18b, 19a. niSkR^iSyamaaNasya = while being extracted; tasya baaNasya dyutiH = that, arrow's, sparkle; dinakaraat = from sun - that which is extricated from sun; asta mastaka = dusk-time [western mountain's,] summit; sam ruddhaH = fully, obstructed - as contrasted with [the hue of dusk]; rashmiH iva = sparkling rays, like; babhau = it became - shone forth.
More brilliant days are indicated for the arrows of Rama as the dusky day of Vali has ended.
3.23.19
पेतुः क्षतज धाराः तु व्रणेभ्यः तस्य सर्वशः ॥ताम्र गैरिक संपृक्ता धारा इव धरा धरात् |
The blood streams flown out of the gashes of Vali fell everywhere like the streams of water flowing from a mountain saturated with coppery mineral-ores. [3-23-19b, 20a]
19b, 20a. tasya vraNebhyaH = from his, gashes; kSataja dhaaraaH = blood, streams; dharaa dharaat = from the one borne, by earth - from mountain; taamra gairika sampR^iktaa = coppery, mineral-ore, saturated with; dhaaraa iva = streams of water, as with; sarvashaH petuH = all over, fell out.
3.23.20
अवकीर्णम् विमार्जन्ती भर्तारम् रण रेणुना ॥अस्रैः नयनजैः शूरम् सिषेच अस्त्र समाहतम् |
On wiping off war dust with which her husband is muffled up, with tears gushing from her eyes she drenched that valiant one who is summarily hit by the missile of Rama. [3-23-20b, 21a]
20b, 21a. raNa reNunaa = of war, with dust; ava kiirNam = all over, muffled up; bhartaaram = her husband; vi maarjantii = out, rubbing - dusting, wiping off; astra samaahatam [sam aa hatam] = by missile, summarily hit; shuuram = valorous one; nayana jaiH asraiH = eyes, born to, tears - eyes gushing tears; siSeca = drenched.
3.23.21
रुधिरोक्षित सर्वान्गम् दृष्ट्वा विनिहतम् पतिम् ॥उवाच तारा पिंगाक्षम् पुत्रम् अंगदम् अंगना
|
On giving attention to all of the blood wet limbs of her slain husband that lady Tara spoke to her son Angada whose eyes are coppery-red. [3-23-21b, 22a]
21b, 22a. anganaa taaraa = lady, Tara; vinihatam = he who is killed; rudhira ukSita sarva angam = by blood, wet, all, limbs; patim = at husband; dR^iSTvaa = on seeing - on giving attention; putram uvaaca pinga akSam = to son, to coppery red, eyed one; angadam uvaaca = to Angada, said.
3.23.22
अवस्थाम् पश्चिमाम् पश्य पितुः पुत्र सुदारुणाम् ॥संप्रसक्तस्य वैरस्य गतो अन्तः पाप कर्मणा
|
"See the highly harrowing end time plight of your father, oh, son, he reached his end owing to the enmity harnessed by sinful deeds. [3-23-22b, 23a]
22b, 23a. putra = oh, son; pituH su daaruNaam = of father, oh, son, highly, harrowing; pashcimaam = western [dusking, end]; avasthaam pashya = plight, you see; paapa karmaNaa = by sinful, deeds; samprasaktasya [sam pra saktasya = very, closely, attached] harnessed by; vairasya = enmity; antaH gataH = end, he reached.
3.23.23
बाल सूर्योज्ज्वल तनुम् प्रयातम् यम सादनम् ॥अभिवादय राजानम् पितरम् पुत्र मानदम् |
"To him, whose physical splendour vied with the dazzle of rising sun, to that father, king, and the accorder of honour you pay you last obeisance as he journeyed to the abode of Time-god." Thus Tara said to Angada. [3-23-23b, 24a]
23b, 24a. putra = oh, son; baala suurya ujjvala tanum = young [rising,] son, [as with in] dazzle, bodied - whose physical splendour is; yama saadanam prayaatam = to Time-god's, abode, he journeyed [dead]; raajaanam maana dam = to king, honour, accorder; pitaram = to father; abhivaadaya = pay you [last] obeisance.
3.23.24
एवम् उक्तः समुत्थाय जग्राह चरणौ पितुः ॥भुजाभ्याम् पीन वृताभ्याम् अंगदो अहम् इति ब्रुवन्
|
When he is said so, Angada swiftly rose and touched the feet of his father with both of his rotund-shouldered sinewy arms saying, "father, I am Angada..." [3-23-24b, 25a]
24b, 25a. evam uktaH = thus, who is said to, Angada; sam utthaaya = swiftly, on rising up; aham angadaH = I am, Angada; iti bruvan = thus, saying; piina vR^itaabhyaam = with sinewy, spherical shoulders; bhujaabhyaam = with arms; pituH caraNau jagraaha = father's, feet, he took.
3.23.25
अभिवादयमानम् त्वाम् अंगदम् त्वम् यथा पुरा ॥दीर्घ आयुर् भव पुत्र इति किम् अर्थम् न अभिभाषसे
|
"Why do not you bless Angada saying, 'long live, son...' when he is paying resects to you, as earlier?" Thus Tara is addressing Vali in her anguish. [3-23-25b, 26a]
25b, 26a. tvaam = at you; abhivaadayamaanam = to him who is paying respects; angadam = at Angada; tvam = you; putra = oh, son; diirgha aayuH bhava = long, live, you be; iti = thus as; kim artham = what, for - why don't you; yathaa puraa = as, earlier; abhibhaaSase = not, speaking [blessing.]
3.23.26
अहम् पुत्र सहाया त्वाम् उपासे गत चेतनम् |
सिंहेन पातितम् सद्यो गौः स वत्सा इव गो वृषम् ॥
"I am living through seeing the lifeless state of yours with the help of my son, no more than a helpless cow that sits near her bull with its calf, when that bull is slain by a lion, just now. [3-23-26b, c]
26b, c. sadyaH = just now; simhena paatitam = lion, felled; go vR^iSam = cow, male [when bull is felled]; sa gauH vatsaa iva = with, calf, [a helpless] cow, as like; putra sahaayaa = son, with the help of; aham = I; gata cetanam = [ you who] lost, vitality - lifeless; tvaam = to you [at your near]; upaase = sitting close - living through.
3.23.27
इष्ट्वा संग्राम यज्ञेन राम प्रहरण अंभसा |
अस्मिन् अवभृथे स्नातः कथम् पत्न्या मया विना ॥
"How can you singly take the ultimate bath of a Vedic ritual after your conducting a ritual like combat, in the waters called bloodstreams caused by Rama's arrow, that too, when I, your wife, am available like a co-officiator of a Vedic ritual?
sangraama yaj~nena iSTvaa = war, ritual, on performing; patnyaa mayaa vinaa = wife, me, without; raama praharaNa ambhasaa = Rama's, weapon [arrow,] [called] waters; asmin avabhR^ithe = in there, avabridtha, [ritual bath]; katham snaataH = how, you take bath [singly.]
This avabR^itha is a religious bath taken after completion of the Vedic ritual by the conductor of that ritual along with his wife. Vedic ritual itself is forbidden to a wifeless person, and taking this final bath after puurNa aahuti , total oblation, is against the rules of ritual if taken without his wife. Here Vali, an adorer of combats as good as Vedic rituals is taking that bath for himself in the bloodstreams, called ritual waters, and Tara is questioning him about her propriety to participate in it.
3.23.28
या दत्ता देव राजेन तव तुष्टेन संयुगे |
शात कौम्भीम् प्रियाम् मालाम् ताम् ते पश्यामि न इह किम् ॥
"Now where is that treasured golden pendant of yours which the king of gods gave to you when he is satisfied with your conduct in wars, I don't see it?
samyuge = in combat [about your conduct in combats]; tuSTena deva raajena = by the satisfied, gods, king - Indra; yaa tava dattaa = which one, to you, given; taam = that one; shaata kaumbhiim = golden one; te priyaam maalaam = to you, a treasured, pendant; iha kim na pashyaami = now, why, not, I see.
3.23.29
राज्यश्रीः न जहाति त्वाम् गत असुम् अपि मानद |
सूर्यस्य आवर्तमानस्य शैल राजम् इव प्रभा ॥
"Majesty is not deserting you even if your lives have departed, oh, accorder of dignity, as with the sunshine that departs the sun while he circumnavigates Mt. Meru, which mount is supposed to overshadow everything by its vastness.
maana da = dignity, accorder; shaila raajam aavartamaanasya = mountain, best [Mt. Meru,] circumnavigating; suuryasya prabhaa iva = sun's, shine, as with; raajya shriiH = kingly, pomp [majesty]; gata asum api = one with gone, lives, even if; tvaam na jahaati = you, not, leaving.
3.23.30
न मे वचः पथ्यम् इदम् त्वया कृतम्
न च अस्मि शक्ता हि निवारणे तव |
हता सपुत्रा अस्मि हतेन संयुगे
सह त्वया श्रीः विजहाति माम् अपि ॥
"Neither you heeded my word of expediency, nor I was indeed capable to forestall you, and I am doomed along with my son when you are exterminated in fight, whereby the Grace that forsook you, is deserting me too, in its entirety.
tvayaa = by you; me = my; pathyam idam vacaH = expedient, this, words [my advise]; na kR^itam = not, done [heeded]; tava nivaaraNe = you, forestalling; shaktaa na asmi ca hi = capable, not, I am, also, indeed; samyuge hatena = in fight, by you who is killed; sa putraa = along with, son; hataa asmi = doomed, I am; shriiH = Grace; tvayaa saha = you, along with; maam api = me, even; vi jahaati = completely, deserting.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे त्रयो विंशः सर्गः
Sarga 24 (part 1 of 2)
4.24.1
तम् आशु वेगेन दुरासदेन तु अभिप्लुताम् शोक महार्णवेन |
पश्यन् तदा वालि अनुजः तरस्वी भ्रात्रुः वधेन
अप्रतिमेन तेपे ॥
On seeing Tara who quickly deluged in a speedy and vast ocean of intolerable anguish, then that Vali's mighty brother Sugreeva regretted for the killing of his matchless brother.
duraasadena = intolerable; shoka mahaa arNavena = anguish, called vast ocean; vegena = speedy [ocean]; aashu = quickly; abhiplutaam = one who is deluged; tam pashyan = her, on seeing; tadaa = then; tarasvii vaali anujaH = mighty one, Vali's, brother; a pratimena = matchless [brother Vali]; bhraatruH vadhehena [bhraatruH] tepe = for brother's, killing, [brother Sugreeva] regretted.
4.24.2
स बाष्प पूर्णेन मुखेन् पश्यन् क्षणेन निर्विण्ण मना मनस्वी |
जगाम रामस्य शनैः समीपम् भृत्यैः वृत्तः
संपरिदूयमानः ॥
While that kind hearted Sugreeva observed Tara for a moment he is despaired at heart, tears filled his face, and lamenting very much he slowly paced to the near of Rama, surrounded by his attendants.
baaSpa puurNena mukhen = with tears, filled, face; kshaNena = for a moment; pashyan = while seeing [Tara]; nirviNNa manaa = despaired, at heart; manasvii = one who has kind heart; saH = he that Sugreeva; sam pariduuyamaanaH = verily, lamenting; bhR^ityaiH vR^ittaH = with attendants, surrounded by; shanaiH raamasya samiipam jagaama = slowly, to Rama's, near, paced towards.
4.24.3
स तम् समासाद्य गृहीत चापम् उदात्तम् आशी विष तुल्य बाणम् |
यशश्विनम् लक्षण लक्षित अंगम् अवस्थितम्
राघवम् इति उवाच ॥
On approaching him who is majestic, who is still handling his bow and snake-like arrow, a distinguished person with all of his limbs adorned with great attributes that an emperor should have by birth, to such a Raghava who is standing nearby, Sugreeva spoke this way.
saH = he that Sugreeva; gR^ihiita caapam = one who is handling, bow [Rama]; udaattam = majestic one [Rama]; aashii viSa tulya baaNam = serpent, similar, arrow; yashashvinam = distinguished one; lakshaNa lakshita angam = with great attributes, adorned, limbs - magnificent one; ava sthitam = who stood nearby; tam raaghavam aasaadya = him, that Raghava, on nearing; iti uvaaca = this way, said.
Rama is still wielding his bow and arrow throughout this chapter. Perhaps he is on his own guard to confront any hopping of any monkey at him, with indignation for killing Vali.
4.24.4
यथा प्रतिज्ञातम् इदम् नरेन्द्र कृतम् त्वया दृउष्ट फलम् च कर्म |
मम अद्य भोगेषु नरेन्द्र सूनो मनो
निवृत्तम् हत जिवितेन ॥
"As promised, oh, best king, you have accomplished this deed with its eventual fruition of getting back the kingdom and my wife, but now, oh, prince, my heart is backsliding from extravagances of kingdom and kingship, as my life itself is rendered despicable, for I got my brother killed.
narendra = oh, best king; tvayaa yathaa pratij~naatam = by you, as to how, promised; idam dR^iSTa phalam karma kR^itam = this, eventual, fruition, deed with, is done - accomplished; narendra suunuH = king's, son - oh, prince; hata jivitena = with flawed - became despicable, with life; adya mama manaH = now, my, heart; bhogeSu nivR^ittam = extravagances, backslidden.
4.24.5
अस्याम् महिष्याम् तु भृशम् रुदत्याम् पुरे अति विक्रोशति दुःख तप्ते |
हते नृपे संशयिते अंगदे च न राम
राज्ये रमते मनो मे ॥
"When the king is killed, this empress is wailing bitterly, much wailing is there in city scorched in sadness, and Angada too is in a doubtful state of sustaining his lives in the fond of his father, as such oh, Rama, my heart is not taking delight in kingdom.
raama = oh, Rama; nR^ipe hate = king, when killed; asyaam mahiSyaam bhR^isham rudatyaam = this, empress, bitterly, weeping; duHkha tapte = sadness, scorched in; pure ati vikroshati = in city, much, wailing is there; angade ca = Angada is, also; samshayite = when in doubtful state; me manaH = my, heart; raajye na ramate = in kingdom, not, taking delight.
4.24.6
क्रोधाद् अमर्षाद् अतिविप्रधर्षाद् भ्रातुर् वधो मे अनुमतः पुरस्तात् |
हते तु इदानीम् हरि यूधपे अस्मिन्
सुतीक्ष्णम् इक्ष्वाकु वर प्रतप्स्ये ॥
"In the first instance I have agreed for the elimination of my brother owing to my anger, intolerance and as I was subjected to too much ignominy, but now, oh, best one from Ikshvaku-s, when the chief of monkeys Vali is put to death, I am painfully remorseful.
purastaat = in the fist instance; krodhaat = by anger; a marSaat = by intolerance; ati vi pradharSaat = by too, much, ignominy; bhraatuH vadhaH me anumataH brother's, killing, by me, agreed to; hari yuudhape ikshvaaku vara = oh, Ikshvaku, best of; idaaniim tu = now, but; asmin hate = that, monkey's, chief, on dying; su tiikshNam = very, extremely; pra tapsye = highly, remorseful I am.
4.24.7
श्रेयो अद्य मन्ये मम शैल मुख्ये तस्मिन् हि वासः चिरम् ऋष्यमूके |
यथा तथा वर्तयतः स्व वृत्या न इमम्
निहत्य त्रिदिवसय लाभः ॥
"I think it would be better for me to live on that best mountain Rishyamuka for ever in an as is where is condition, somehow spending life befitting to a monkey, and achieving even heaven on killing my brother is of no good.
adya = now; sva vR^ityaa = in my own, nature [befitting to a monkey]; yathaa tathaa = as is, where is; vartayataH = spending life; mama = to me; tasmin shaila mukhye R^iSyamuuke = on that, mountain, the best, on Rishyamuka; ciram vaasaH shreyaH = for ever, living, is better; thus; manye = I think; imam nihatya = him, on killing; tridivasaya laabhaH = heaven, achieving; na = no - good.
4.24.8
न त्वा जिघांसामि चर इति यत् माम् अयम् महात्मा मतिमान् उवाच |
तस्य एवे तत् राम वचो अनुरूपम् इदम् वचः
कर्म च मे अनुरूपम् ॥
"The words which he used to speak to me saying, 'I do not wish to kill you, begone...' are befitting to that great-souled and rational vanara, and my words in asking you to him to kill him, and my deeds in getting him killed are befitting to me, as an irrational vanara.
raama = oh, Rama; mahaatmaa matimaan ayam = great-souled, rational one, this one [Vali]; tvaa na jighaamsaami = you, not, I wish to kill; cara = begone; iti yat maam uvaaca = thus, which, to me, spoke; tat vacaH = that [sort of ] word; tasya eve anuruupam = to him, alone, befitting; idam vacaH karma ca me anuruupam = this [sort of,] word, deed, also, to me, befitting.
4.24.9
भ्राता कथम् नाम महा गुणस्य भ्रातुर् वधम् राम विरोचयेत |
राजस्य दुःखस्य च वीर सारम् विचिन्तयन् काम
पुरस्कृतो अपि ॥
"Indeed, oh, brave Rama, whether killing one's own brother will be self-torturous? Or, taking pleasure in kingdom on killing that brother will be more? Or, the distress ensuing that killing will be the most? Without truly discriminating these cruces, even if one has one's own own avarice in prospect, who is he that is going to take pleasure in killing his own highly honoured brother? Excepting me!
raama = oh, Rama; viira = oh, brave one; kaama puraskR^itaH api = avarice, keeping before [in prospect,] even if; bhraataa = of brother [killing]; raajasya = of kingdom [gaining]; duHkhasya ca = of distress, also [thru them]; saaram vi cintayan = crux, while discriminating; mahaa guNasya bhraatuH vadham = highly, honoured, brother's, in killing; katham naama = how, indeed; vi rocayeta = takes pleasure in.
4.24.10
वधो हि मे मतो न असीत् स्व महात्म्या अव्यतिक्रमात् |
मम आसीत् बुद्धिः दुरात्म्यात् प्राण हारी व्यतिक्रमः
॥
"Killing me is not in the intent of Vali violating his probity, but my intent has become evilly life taking, violating my own probity.
sva mahaatmyaa a vyatikramaat = his own, probity, without, violating; me vadhaH = me, killing; mataH na asiit hi = verily, intent [of Vali,] not, is there; indeed; mama buddhiH dur aatmyaat = my, intent's, by evil; praaNa haarii = lives, taking; vyatikramaH aasiit = violation, is there.
4.24.11
द्रुम शाका अवभग्नो अहम् मुहुर्तम् परिनिष्टनन् |
स्वान्तयित्वा अनेन उक्तः न पुनः कर्तुम् अर्हसि ॥
"I was whining for a time when Vali thrashed me with a tree branch, as if with a schoolmaster's cane, but later on comforting me he said this to me, 'do not do this again, this daring me to fight you back.'
druma shaakaa avabhagnaH = with tree, branch, thrashed [- as if that tree branch is a schoolmaster's cane]; muhurtam = for a time; pariniSTanan aham = whining, I was; anena svaantayitvaa = by him, comforted; punaH kartum na arhasi uktaH = not, again, to do so, not, you shall; uktaH = I was said.
4.24.12
भ्रातृत्वम् आर्य भावः च धर्मः च अनेन रक्षितः |
मया क्रोधः च कामः च कपित्वम् च प्रदर्शितम् ॥
"Fraternity, dignity and also probity are conserved by him, while I exhibited furiousness, enviousness and also naughtiness of a monkey.
anena = by him; bhraatR^itvam = brotherliness; aarya bhaavaH = dignity; dharmaH ca = probity, also; rakshitaH = conserved; mayaa = by me; krodhaH ca kaamaH ca = furiousness, also, enviousness, also; kapitvam ca pradarshitam = naughtiness of a monkey, also, exhibited.
4.24.13
अचिंतनीयम् परिवर्जनीयम्
अनीप्सनीयम् न अन्वेक्षणीयम् |
प्राप्तो अस्मि पाप्मानम् वयस्य
भ्रातुः
वध त्वाष्ट्र वधात् इव इन्द्रः ॥
"As Indra acquired sin on killing Vishvarupa, the son of Tvastha, I too derived a sin by killing my brother, which sin is absolutely unimaginable for quantification, totally undesirable at any given time, wholly discardable by sagacious souls, and a disgustingly horrible spectre of brotherly hate.
vayasya = oh, friend; bhraatuH vadha = by brother's, killing; tvaaSTra vadhaat indraH iva = Tvastha, by killing, Indra, as with; a cintaniiyam = un, imaginable; pari varjaniiyam = wholly, discardable; an iipsaniiyam = un, desirable; na anvekshaNiiyam = not, sightly - unsightly - a horrible spectre; [imam = this]; paapmaanam praaptaH asmi = sin, derived, I have.
Mythical parable: Once Brihaspati, the Jupiter and the Divine Counsellor of Indra was irritated at Indra and went in hiding for some days. Then gods have fetched one named Vishvarupa, a son of TvaSTa, where TvaSTa himself is Brahma's brainchild, and made Vishvaruupa to sit on the high seat of Brihaspati. This Vishvarupa becoming partial to demons used to give portions of ritual oblations to demons. Knowing this Indra kills Vishvarupa, and thus gets attached to sin called brahma paataka paapa, sin for slaying a Brahman.
4.24.14
पाप्मानम् इन्द्रस्य मही जलम् च वृक्षाः च कामम् जगृहुः स्त्रियः च |
को नाम पाप्मानम् इमम् सहेत शाखा
मृगस्य प्रतिपत्तुम् इच्छेत् ॥
"Earth, waters, trees and women took the burden of Indra's sins, but who in name will bear the burden of this sin of mine, that too the sin of a monkey, who wishes to share?
indrasya paapmaanam = Indra's, sin; mahii jalam vR^ikshaaH ca striyaH ca = earth, waters, trees, also, women, also; jagR^ihuH kaamam = too [the burden of sin,] perhaps; shaakhaa mR^igasya = tree branch, animal - monkey - such as I am, my sin; imam paapmaanam = this, sin; kaH naama = who, in name; saheta = will tolerate - will bear the burden of it; pratipattum icChet = to share, wishes to.
Myth: Indra seeks the help of earth, trees, waters and women to get rid of the sin of Brahman-slaying when he killed Vishvarupa, the son of TvaSTa. These four in turn barter with Indra for some boons to them. Earth wanted automatic refill of dugout portions, trees wanted regrowth of cut branches, waters wanted an all purifying effect, and women wanted to have never decreasing sexual desire. When Indra agreed to these conditions, then the earth has taken a part of Indra's sin by which it acquired sinful wastelands, waters got froth, trees exudation, and women menstruation. This is as detailed in bhaagavata puraNa , sixth canto.
4.24.15
ना अर्हामि सन्मानम् इमम् प्रजानाम् न यौव राज्यम् कुत एव राज्यम् |
अधर्म युक्तम् कुल नाश युक्तम् एवम्
विधम् राघव कर्म कृत्वा ॥
"On undertaking this sort of deed that includes unjust and involves ruination of one's own race, I am unsuited for this sort of accolade from the subjects of this kingdom, and when I am ineligible to be the price regent of this kingdom, wherefore to become its regent?
raaghava = oh, Raghava; a dharma yuktam = un, just, along with - includes; kula naasha yuktam = race, ruination, along with - involves; evam vidham karma kR^itvaa = this, sort, deed, having done; prajaanaam imam sanmaanam = subjects', this sort of, for accolade; na arhaami = not, I am suitable; yauva raajyam na = prince regent, no - unfit for; raajyam kuta eva = for kingdom - for kingship, where from.
4.24.16
पापस्य कर्ता अस्मि विगर्हितस्य
क्षुद्रस्य लोक अपकृतस्य लोके |
शोको महान् मम अभिवर्तते अयम्
वृष्टेः यथा निम्नम् इव अम्बु वेगः ॥
"In this world, I am a committer of a felony which is debased, highly damnable and pernicious to the world itself, whereupon this irresistible misery is rushing in on me, as with the rush of speeding rainy-waters towards a declivity.
loke = in world; vi garhitasya = verily, damnable [felony]; kshudrasya = debased [felony]; loka apakR^itasya = to world, a pernicious [felony]; paapasya = sin - felony; kartaa asmi = committer, I am; vR^iSTeH ambu vegaH iva = of rain, water's, speed, as with; mahaan ayam shokaH = irresistible, this, misery; mama = me; nimnam yathaa abhivartate = declivity, as with, following - rushing in.
4.24.17
सोदर्य अघाता अपर गात्र वालः संताप हस्त अक्षि शिरो विषाणः |
एनोमयो माम् अभिहन्ति हस्ती दृप्तो नदी
कूलम् इव प्रवृद्धः ॥
"The sin of mine in killing my brother assumed a form of an elephant, where my sinister motives of killing my own brother have assumed that elephant's hind and tail, and my causing agony to my own brother has become that elephant's head, eyes, trunk, and tusks, with them that berserk and monstrous elephant called sin, is goring me as it would gore a riverbed.
[enaH = sin - is in the shape of]; sodarya aghaataa apara gaatra vaalaH = brother's, killing, hind part, of body, with tail; samtaapa hasta akshi shiraH viSaaNaH = agony, trunk, eyes, head, tusks; enaH mayaH = sin, full with; dR^iptaH = berserk; pra vR^iddhaH = well, grown up - monstrous; hastii = elephant; maam = me; nadii kuulam iva = river, bed, as with; abhi hanti = forcibly, thumping me.
4.24.18
अंहो बतेदम् नृ वर अविषह्य निवर्तते मे हृदि साधु वृत्तम् |
अग्नौ विवर्णम् परितप्य मानम् किट्टम् यथा
राघव जात रूपम् ॥
"How difficult is this insufferable sacrilege of mine, oh, best king, owing to which my good breeding is shed from my heart, as with the gold, which if alloyed will be intolerant of that filth, but oh, Raghava, even the gold sheds itself from scum when melted, and though I melt in grief this scum of sacrilege is unshed.
nR^i vara = oh, king, the best; raaghava = oh, Raghava; me hR^idi saadhu vR^ittam = from my, heart, good, behaviour [ breeding]; idam amhaH = this, sacrilege; a vi Sahya = in, verily, sufferable; agnau pari tapya maanam = in fire, wholly, melted; vi varNam = without, colour - alloyed; jaataruupam = gold; kiTTam yathaa = intolerant of scum, as with; nivartate = shedding off - casting away; bata = how difficult.
4.24.19
महा बलानाम् हरि यूथपानाम् इदम् कुलम् राघव मन् निमित्तम् |
अस्य अंगदस्य अपि च शोक तापात् अर्थ स्थित
प्राणम् इतीव मन्ये ॥
"I think this body of great-might monkey commanders is withstanding its lives in a halfway, oh, Raghava, just because of me and this Angada who is searing in anguish, for it is half-dead with the death of Vali.
raaghava = oh, Raghava; mat nimittam = me, because of; asya angadasya = this, Angada's; shoka taapaat ca api = in anguish, searing, also, even; mahaabalaanaam hari yuuthapaanaam = great-mighty ones, of monkey, commanders; idam kulam = this, clan of - body of; artha sthita praaNam = in half, withstanding, lives, [half-dead, half-living]; itiiva manye = thus, I think.
4.24.20
सुतः सुलभः सुजनः सुवश्यः कुतः तु पुत्रः सदृशः अंगदेन |
न च अपि विद्येत स वीर देशो यस्मिन् भवेत् सोदर
संनिकर्षः ॥
"It is easy to get an easygoing and easy to deal with son, but where to get a son similar to Angada, oh, valiant Rama, also where to get even such a place wherein there will be an easy access to the nearness to one's own brother? It is somehow easy to get a son who is an easygoing, easy to deal with like Angada in this world, but, oh, valiant Rama, where is the world wherein I can get Vali-like brother and wherein can be in his vicinity?
angadena sadR^ishaH = with Angada, similar to; su janaH = easygoing su vashyaH sutaH = easy to deal with, a son; putraH = such a son; kutaH sulabhaH [su labhyaH] = wherefrom, easily available; viira = oh, brave Rama; yasmin = wherein; sodara sannikarSaH = brother's, nearness; bhavet = will be there; saH deshaH ca api na vidyeta = that, place . world is, also, even, not, evident.
For this Dharmaakuutam says: anena suguNaH putro durlabhaH sodara sannikarSho api alabhyaH iti uktamand also refers to another wording of Rama in Yuddha Kanda deshe deshe kalatraaNi deshe deshe ca baandhavaaH | tam tu desham na pashyaami yatra bhraataa sahodaraH || meaning that 'wives and relatives can be there in various countries, but I do not see a country where one's own brother lives avoiding his own brothers.
4.24.21
अद्य अंगदो वीर वरो न जीवेत् जीवेत माता परि पालनार्थम् |
विना तु पुत्रम् परिताप दीना सा नैव जीवेत्
इत् निश्चितम् मे ॥
"This best of brave ones, Angada, will not live reft of his father, but his mother Tara has to live to foster her son Angada, but if Angada dies with his heartbroken for his farther, then without her son her misery will become miserable, and then she too may not live... this is my resolve.
adya = now; viira varaH = brave one, best of; angadaH na jiivet = Angada, not, lives; maataa paripaalana artham jiiveta = mother, foster, purpose of, may live; putram vinaa tu = son, without, but; paritaapa diinaa = by misery, miserable; saa na eva jiivet = she, not, thus, lives; iti me nishcitam = thus, my, resolve is.
4.24.22
सो अहम् प्रवेक्ष्यामि अति दीप्तम् अग्निम्
भ्रत्रा च पुत्रेण च सख्यम् इच्छन् |
इमे विचेष्यन्ति
हरि प्रवीराः
सीताम् निदेशे परिवर्तमानाः ॥
"Such as I am, I wish to enter a highly blazing fire seeking amity with my departed brother and as well with son Angada, and these best valiant monkeys will search for Seetha duly conducting themselves under your control.
saH aham = such as I am; bhratraa ca = with brother, also; putreNa ca = with son, also; sakhyam = amity; icChan = seeking; ati diiptam agnim pravekshyaami = highly, blazing, fire, I wish to enter; ime = these; hari pra viiraaH = monkey, best, valiant ones; nideshe = under your control; pari vartamaanaaH = conducting themselves; siitaam vi ceSyanti = for Seetha, thoroughly search.
4.24.23
कृत्स्नम् तु ते सेत्स्यति कार्यम् एतत् मयि अपि अतीते मनुजेन्द्र पुत्र |
कुलस्य हन्तारम् अजीवन अर्हम्
राम अनुजानीहि कृत अगसम् माम् ॥
"Oh, prince, even if I am dead your mission will be achieved in its entirety, and oh, Rama, having perpetrated infraction I have become an eliminator of the propriety of our race, hence I have become an unworthy one to live, and hence permit me to commit myself to fire..." Thus Sugreeva said to Rama.
manuja indra putra = men, lord's, son - oh, prince; raama = Rama; mayi = I am; atiite api = dead, even though; te kR^itsnam etat kaaryam = your, entire, this, mission; setsyati = will be achieved; kulasya hantaaram = [propriety of ] race, eliminator of; a jiivana arham = not, to live, worthy of; kR^ita agasam = one who perpetrated, infraction; maam anujaaniihi = me, you permit.
4.24.24
इति एवम् आर्तस्य रघु प्रवीरः श्रुत्वा वचो वालि जघन्य जस्य |
संजात बाष्प पर वीर हन्ता रामो मुहूर्तम्
विमना बभूव ॥
On hearing the anguished words of the younger brother of Vali, namely Sugreeva, the eyes of Rama, the best valiant one from Raghu's dynasty and the eliminator of valiant enemies, are moistened and he became perturbed for a moment.
raghu praviiraH = Ragu-dynasty's, best valiant one; para viira hantaa = other, valiant ones, eliminator of - eliminator of enemy-side valiant ones; raamaH = Rama; aartasya = one who is anguished; vaali jaghanya jasya = to Vali, later, born - younger brother - Sugreeva's; iti evam vacaH shrutvaa = thus, that kind of, words, on hearing; samjaata baaSpa = with born, tears; muhuurtam vi manaa babhuuva = Rama, for a moment, without, proper heart [perturbed,] became.
Here a question is raised asking: whether Rama performed all the great feats like piercing stout trees, sub-terrains of earth, and sturdy chest of Vali only to shed tears? It is not so. The tears or joys of his adherents are his own tears or joys, for he involves so deep in such matters personally. At the time of befriending Rama, Sugreeva says that 'our mirth or misery too, are same for us from now on...' at 4-5-17. They are the tears of complaisance, but not due to any wailing or moaning at the declaration of Sugreeva to self-immolate with his dead brother.
4.24.25
तस्मिन् क्षणे अभीक्ष्णम् अवेक्षमाणः क्षिति क्षमावान् भुवनस्य गोप्ता |
रामो रुदन्तीम् व्यसने निमग्नाम्
समुत्सुकः सः अथ ददर्श ताराम् ॥
At that moment, Rama whose perseverance is like that of the earth and who is the protector of earth has seen Tara, who is wailing and repeatedly looking around as she is deluged in desperation, and then with all his concernedness Rama paced towards her.
kshiti kshamaavaan = earth [like,] in perseverance; bhuvanasya goptaa = universe's, protector; saH raamH = he, that Rama; tasmin kshaNe = at that, moment; samutsukaH = concernedly; abhiiikshNam avekshamaaNaH = who is repeatedly, looking [around, Tara]; vyasane nimagnaam = in desperation, deluged in; rudantiim = she who is wailing; atha = then; taaraam dadarsha = Tara, he saw [and paced towards her.]
4.24.26
ताम् चारु नेत्राम् कपि सिंह नाथाम् पतिम् समाश्लिष्य तद शयानाम् |
उत्थापयामासुः अदीन सत्त्वाम् मंत्रि
प्रधानाः कपि राज पत्नीम् ॥
The prominent monkey ministers then started to raise her up, whose eyes are pleasant and intellect unfailing, and who had the lion among monkeys as her husband, but now collapsed on ground hugging her departed husband.
caaru netraam = pleasant, eyed one - Tara; kapi simha naathaam = who has monkey, lion, as her husband; tada patim sam aashliSya = thus, husband, on tightly hugging; shayaanaam = reposing [fell flat on him]; a diina sattvaam = not, piteous, at intellect [of unfailing intellect]; kapi raaja patniim = monkey, king's, wife; taam = her; mantri pradhaanaaH = ministers, prominent ones; utthaapayaamaasuH = started to raise her up.
4.24.27
सा विस्फुरंती परिरभ्यमाणा भर्तुः समीपात् अपनीयमाना |
ददर्श रामम् शर चाप पाणिम् स्व तेजसा सूर्यम्
इव ज्वलंतम् ॥
She who is hugging her husband wriggled highly when she is disengaged from him, and at a particular stage she saw Rama with his bow and arrow in his hands and who is resplendent like sun, by his own resplendence.
parirabhyamaaNaa = while hugging her husband; bhartuH samiipaat = from husband's, nearness, apa niiyamaanaa = while being disengaged; saa = she; vi sphurantii = highly wriggling; shara caapa paaNim = one with bow, arrow, in hand; sva tejasaa suuryam iva jvalantam = by his own, resplendence, sun, like, resplendent; raamam dadarsha = Rama, she saw.
In the presently available universe self-luminosity is the feature of only one planet, namely Sun. All the others have to beg - like trees and plants; borrow like - moon, stars; or steal like - earth, she steals and hoards it in the form of fire, lava etc. And there must be someone or something that has given this luminosity to sun and if so that entity must have his/its own undiminished self-luminosity than this sun. That one is designated as Supreme Person and now it/he is in the form of Rama. padama puraNa says all these incarnations are just lamps lit by another, rather the original lamp, call that entity what you may: nR^isi~Nha raama kR^iShNeShu ShaaDguNyam paripuuritam | paraa avasthaa tu devesha diipaat utpannam diipa vat || padma puraaNa
4.24.28
सु संवृत्तम् पार्थिव लक्षणैः च तम् चारु नेत्रम् मृगशाव नेत्रा |
अदृष्ट पूर्वम् पुरुष प्रधानम् अयम्
स काकुत्स्थ इति प्रजज्ञे ॥
On seeing at him whose eyes are graceful, one endowed with all kingly attributes, who looked best among men, and who is unseen so far, that fawn-eyed Tara realized him alone as that Rama.
mR^iga shaava netraa = deer, calf of, eyed [fawn-eyed Tara]; paarthiva lakshaNaiH ca = one with king's, attributes; su sam vR^ittam = very, well, enveloped with - fully endowed with; caaru netram = one with graceful, eyes; a dR^iSTa puurvam = un, seen, earlier [so far]; puruSa pradhaanam = among men, best one - Supreme Person; tam = him; ayam = he alone; saH kaakutstha iti = that, Rama, thus; pra jaj~ne = well, discerned - she realized.
She came to know him as 'that' Rama, 1] of whom Angada told her earlier; 2] who killed Vali; 3] of whom saintly people talk about. Eyes talk a lot, thus that fawn-eyed lady's eyes met those divine eyes of Rama, as 'great people perceive each other's greatness by a simple look...' vidvaan eva vijaanaati vidavad jana parishrama
4.24.29
तस्य इन्द्र कल्पस्य दुरासदस्य महानुभावस्य समीपम् आर्या |
आर्त अति तूर्णम् व्यसनम् प्रपन्ना जगाम तारा
परिविह्वलन्ती ॥
She on whom misfortune has chanced and who is anguished, that noble lady Tara went very quickly with highly squirming movements to the near of the highly exalted soul Rama, who matches Indra in his valour and an unreachable one for his enemies.
aaryaa = noble-vanara female; aarta = anguished one; vyasanam prapannaa = misfortune, chanced upon her; such; taaraa = Tara; pari vihvalantii = with highly, squirming movements; indra kalpasya = to Indra, one matching to; dur aasadasya = un, reachable one; mahaanubhaavasya = of highly-exalted one; tasya samiipam = to his, nearby; ati tuurNam = very, quickly; jagaama = she went.
Though Rama started towards her she herself advanced to his fore thus establishing her humble nature, demanded of the noblemen/women when dealing with higher beings.
4.24.30
तम् सा समासाद्य विशुद्ध सत्त्वम् शोकेन संभ्रांत शरीर भावा |
मनस्विनी वाक्यम् उवाच तारा रामम् रण उत्कर्षण
लब्ध लक्ष्यम् ॥
The body language of Tara which is so far disconcerted by the grief felt for Rama's perfect hitting, felling and achieving his object in war, namely Vali, is now disoriented to anger on seeing the very same Rama, as she is a self-respectful lady. But on arriving at the near of that very pure being Rama, that ireful body language of hers again reoriented itself to a sort of serenity, and then she spoke this to him.
shokena = - by grief; sambhraanta shariira bhaavaa = with flustered, body, nature of - disconcerted is her bodily behaviour; manasvinii = self-respectful lady - hence angry at Rama; saa taaraa = she, that Tara; vi shuddha sattvam = him that - very, pure, being; raNa utkarSaNa labdha lakshyam = in war, by perfection, received - achieved, object - one who perfectly hit object, Vali, in war; tam raamam sam aasaadya = him, that Rama, on nearing; vaakyam uvaaca = sentence, said.
It is said that she rushed to Rama wishing to hurl a mouthful of swears at him in her anger by the use of words manasvinii contrasted with vishuddha sattvam. On nearing a pure being shuddha sattva, the other two human traits, namely anger and stupidity rajo tamo guNaaH, have quietened in her and she became very polite and started to eulogise him. When she advised Vali to not to confront this Rama, then also she spoke about the attributes of Rama, but it is on hearsay information. Now to be in his presence, she is rendered as a pure consciousness. Other mms ascribe vishuddha sattvaa to Tara, as Rama's pure being is already known to all. The nearness of a pure being automatically provides a serene mind to anyone.
Sarga 24 (part 2 of 2)
4.24.31
त्वम् अप्रमेयः च दुरासदः च जितेन्द्रियः च उत्तम धर्मकः च |
अक्षीण कीर्तिः च विचक्षणः च क्षिति क्षमवान्
क्षतजोपमा अक्षः ॥
"You are an indeterminable one, an inaccessible one, one with his self conquered, the supreme among righteous souls, your glory is unmitigated, and you are the one with clear discrimination, and in endurance earth-like, and your eyes are blood streaked like those of an emperor. [4-24-31] "You with your proportionate physic are a mighty one handling bows and arrows, but your bodily magnificence is more than that of magnificent humanly body.
tvam = you are; a prameyaH ca = in, determinable one, also; dur aasadaH ca = in, accessible one, also; jita indriyaH ca = [one who] conquered, senses - above senses, also; uttama dharmakaH ca = supreme, among righteous ones, also; a kshiiNa kiirtiH ca = [one with] un, mitigated, glory, also; vi cakshaNaH ca = verily, discriminative, also; kshiti kshamavaan = earth-like, in endurance; kshataja upamaa akshaH = blood, similar, eyed.
There are voluminous commentaries on this and next verse of Tara, of which some excerpts from Govindaraja commentary are given here.
tvam 'you... of whom I am about to give a positive picture, though presently contrary to that is your aspect and action...' aprameyaH ca 'indeterminate is your aspect...' 'Veda-s themselves have no consolidation of your aspect when said as, vedaahametam purusam mahaantam 'Supreme Person is endless in nature...' and as ka itthaa vedaa 'who knows that the being is like this or that...' and further shvetashvataropanishad at 4-19 and also mahaa naaraayaNa upanishad at I-10 say:
"None has ever grasped Him by his upward limit, or His middle portion, or His limit across... His name is 'great glory' for nothing limits His nature by definition..."
Veda-s also said that he does not know of himself so anga veda yadi vaa na veda. But Rama is evident before her eyes. That is not the reality of that being, so disputes Tara. This present aspect is only a namesake. While we worship the unknown we conceive a picture or statue to our contemplation but not for his benefit. upaasakaanaam kaaryaartham brahmaNo ruupa kalpanaa 'he does not need any benefits from us should we be benevolent.' The singular tvam 'you...' implies his singularity. 'You are without any other divine paraphernalia and yet you can manage the entire universe, singularly... but presently you appear to be manlike, with arrows and a bow... may be you are hiding your divine disc and conch shell etc., thus we are unable to elicit whether you are 'that' or 'this' being with our limited physical faculties.'
Though we are unable to know you by our physical faculties, can we know by our mental faculties? Even that is impossible for us, because you are duraasadaH ' an inaccessible entity...' dur aa sada the root sad - Sa d
alafter two preverbs dur, aa , has three meanings Sa dalvisharaNa gati avasaaneSu 1] visharaNa= jiirNatvam, shidhilatvam perish, pine away; 2] gati= gamana dynamism. For this Monier William's lexicon has no equalling word, but recorded in there is the word, 'watch, wait for' an act in the nature of dynamism; 3] avasaadana ruin, distress, depression. Then she said this way, 'because you are eternal there is no perish, because you are ever dynamic no impasse can occur, because you are ever blissful no depression can occur, either to you or to your administration of dharma...' This is what is told in Bhagavad-Gita at 11-53: na aham vedaiH na tapasaa na daanena na ca ijyayaa | shakya evam vidho draSTum... 'not through Veda-s, not through charities, not through rituals I can be discerned...'She further analyses: 'Because you are such an inaccessible being, but we are all accessible to you, can you excite yourself to grab this kingdom or the females or riches in it? You cannot do so, because you are jitendriyaH 'one with his senses conquered...' You will give away all this to Sugreeva. You are said to be not eyeing at other's wives. na raamaH para daaran vai cakshubhyaam api pashyate then how you eye at us? You cannot.' This goes with the saying of shveta ashvatara upanishad, 3-19: apaaNi paado javano grahiitaa pashyatya cakshuH na shR^iNoti karnaH 'no hands no legs, He goes everywhere, no ears no eyes He sees everything...' Thus the sensory organs and their activities are for the mortals, immortal is beyond them. Thus you have conquered all such physicality.'
'I thought you to be an unrighteous person in killing my husband, but you are uttama dhaarmikaH supreme among the righteous souls, because you have helped Sugreeva without any personal greed...' A person who undertakes and does a deed only for himself is a base-level righteous person. One, who does so for his benefit, and for the benefit of a few others, is a middle-level righteous one. And a highest level righteous one undertakes anything to protect righteousness alone. In killing Vali, Rama has got only one point in view, 'to eliminate an abuser of tradition, caaritra duuSaka... and not even bothering for the searchers of Seetha. When Rama can eliminate fourteen thousand demons of Khara in Aranya Kanda and also when he can put the sea to turmoil, can he not fling his arrow to the other side of that ocean to kill Ravana? He can, but he has to course through Sugreeva's friendship to punish Vali, among other things. 'So you are supreme among these kinds of benefactors, because you have paved way to Vali to go to heavens instead of netherworlds... so no discredit ensues...'
Rama may question as to 'why you are eulogising me when I got discredit in killing Vali without confronting him?' For this she said a + kshayya kiirti 'unmitigated is your glory...' 'you are renowned not by a few of us but all the Veda-s extol you...' This is what is available in Bhagavad-Gita at 15-15 vedaiH ca sarvaiH aham eva vedyo 'by all Veda-s, I alone can be known...' and the Vedic saying tasya naama mahad yashaH is also there.
'You are a very discriminating person because you are... vicakshiNaH 'because you have eliminated only one scandalous Vali but not the entire race. You yourself said, 'I will eliminate all the demonic race...' when you wanted t punish Ravana the abductor of your wife, when you have seen Seetha's ornaments as at 4-6-25. That analogy is not shown here in Kishkindha. When Sugreeva examined your capacity, you also examined the capacities of Vali and Sugreeva in their first round of fight. Because Sugreeva prayed for your mercy you simply did not kill Vali, but a calculated approach is adopted by you, in the second round, and hence you are very discriminating...'
You are kshiti kshamavaan 'earth-like, in endurance...' and as told by Narada to Valmiki kshamayaa pR^ithvii samaH 'in perseverance equals with earth...' Bala Kanda 1-1-18. You are tolerant of us, the other monkeys, though we were on the side of erring Vali. You have not taken us on en masse because of your tolerance.
Your eyes are blood-streaked like those of an emperor, unlike the bloodshot eyes of a murderer, raamo rakta anta locanaH and kshataja upamaa akshaH for a sovereign should have roseate eyes, mouth and palms... rakta aasya netra paaNiH; tritaamra as per saamudrika shaastra the physiognomic canons. Even though your eyes are reddish, you are not looking like nara-simha man-lion incarnation...'
The words like 'ca' 'tu' 'eva' either play a havoc or go in drain in their usage. Here 'ca' is used for six attributes while two more are not suffixed with it. The usage of 'ca' to six of the attributes is to tell that those aspects are available in the Supreme alone. The last two attributes are not suffixed with this 'ca' because these two are Rama's attributes in his personal humanly nature and the Supreme is above these things.
Leaving all the above to a side for a moment, there is another viewpoint for these aspects. The word 'ca' if taken as 'alone' or 'only' aprameyaH ca becomes 'you are knowable 'only' by your adherents [alone,] despisers cannot know you...' duraasadaH ca becomes 'you are inaccessible to others and accessible 'only' to your adherents [alone...] jitendriyaH ca 'indulgent in your adherents 'only / alone' and by conquering your senses you do not cast your glance at the disavowed...' uttama dhaarmikaH ca 'you are the 'only' supreme Dharma, or you alone is Supreme Dharma...' vicakshanaH ca 'you 'only' can discriminate good from bad, right from wrong... as you alone have said mitra bhaavena sampraaptam na tyajae ayam katham ca na 'I will not leave off one who befriends me...' kshiti kshamavaan ca 'the only/alone forbearing being...' Here also the 'ca' can be brought in as per dehalii diipa nyaaya, the syndrome of 'portico-lamp' a lamp kept in portico beams a little inside the house. Thus Govindaraja comments on this verse.
She for a while grasped some divine nature of Rama and in that trance she uttered these expressions about divinity etc. This culminates into the Bhagavad-Gita's saying at 9-11: ava jaananti maam muuDhaa maanuShiim tanum aashritam | param bhaavamajaananto mama bhuuta maheshvaram ||'I the Supreme can not be known by the mindless for I am in human form...' Telling Gita is a happening in a split-second. This is the same condition of Arjuna prior to listening Gita. There also, we are told, that the real time is frozen by Krishna while he rendered those many verses of Gita. After enlightenment by listening Gita, Arjuna proceeds to perform his duty. Here also Tara comes to her real nature of vanara-female, after visualising a kind of vishva ruupa 'the Image of Supreme...' at the time of above addressing, which is not voiced intentionally but sprang forth from her pure consciousness shuddha sattva, while she she continues her wailing and pleading with Rama, at a later time. Thus the divine revelations have their own stunning effects.
4.24.32
त्वम् आत्त बाणासन बाण पाणिः महाबलः संहनन उपपन्नः |
मनुष्य देहाभुदयम्
विहाय दिव्येन देहाभ्युदयेन युक्तः ॥
"You with your proportionate physic are a mighty one handling bows and arrows, but your bodily magnificence is more than that of magnificent humanly body. [4-24-32
aatta [aapta ] baaNaasana baaNa paaNiH = taking, arrow's seat [bow,] arrows, in palm; mahaabalaH = highly mighty one; samhanana upapannaH = proportionally, limbed - magnificently limbed; tvam = you; manuSya deha abhudayam = human, body's magnificence; vihaaya = leaving off - more than; divyena deha abhyudayena = divine, being's magnificence; yuktaH = you have.
She for a while grasped some divine nature of Rama and in that trance she uttered these expressions about divinity etc. This culminates into the Bhagavad-Gita's saying at 9-11: ava jaananti maam muuDhaa maanuShiim tanum aashritam | param bhaavamajaananto mama bhuuta maheshvaram ||'I the Supreme can not be known by the mindless for I am in human form...' Telling Gita is a happening in a split-second. This is the same condition of Arjuna prior to listening Gita. There also, we are told, that the real time is frozen by Krishna while he rendered those many verses of Gita. After enlightenment by listening Gita, Arjuna proceeds to perform his duty. Here also Tara comes to her real nature of vanara-female, after visualising a kind of vishva ruupa 'the Image of Supreme...' at the time of above addressing, which is not voiced intentionally but sprang forth from her pure consciousness shuddha sattva, while she she continues her wailing and pleading with Rama, at a later time. Thus the divine revelations have their own stunning effects.
4.24.33
एन एव बाणेन हतः प्रियो मे तेन एव बाणेन हि माम् जहि हि |
हता गमिष्यामि समीपम् अस्य न माम् विना वीर
रमेत वाली ॥
"Oh, brave one, kill me too with the same arrow with which you have killed my dear husband, and on getting killed at your hand I wish to reach his near, as Vali takes no delight without me.
viira = oh, brave one; ena eva baaNena me priyaH hataH = which, alone, with arrow, my, dear one, is killed; tena baaNena eva = with that, arrow, only; maam = me; jahi hi = leave off [kill]; hataa = when killed; asya samiipam gamiSyaami = to his, near, I wish to go; maam vinaa = me, without; vaalii na rameta = Vali, will not, takes delight.
4.24.34
स्वर्गे अपि पद्म अमल पत्र नेत्र समेत्य संप्रेक्ष्य च माम् अपश्यन् |
न हि एष उच्चावच ताम्र चूडा विचित्र
वेषाः अप्सरो अभजिष्यत् ॥
"Though Vali with eyes like unblemished lotus petals reaches heaven he looks around for me, and not finding me there, he does not have a romance with celestial apsara-s though they will be in amazing costumes and wear red-coloured towering tiaras.
padma a mala patra netra = lotus', un, blemished, petal, eyed one [here Vali, not Rama]; eSaH = he, Vali; svarge sametya api = to heaven, reached, though; samprekshya = on looking around [in heaven for me]; maam a pashyan = me, not, seeing; uccaavaca taamra cuuDaa = [those with] towering, with red, tiaras; vicitra veSaaH = with amazing, costumes; apsaraaH = apsara-s; na abhajiSyat = he will not, make love to celestials.
4.24.35
स्वर्गे अपि शोकम् विवर्णताम् च मया विना प्राप्स्यति वीर वाली |
रम्ये नगेन्द्रस्य तटा अवकाशे विदेह
कन्या अरहितो यथा त्वम् ॥
"Even though Vali is in heaven he will derive despair and despondency without me, like you, who are despondent and despaired on the pleasant stretches of mountainsides of that best mountain Rishyamuka, as you are without Seetha.
viira = oh, valiant one; videha kanyaa rahitaH = Vidheha kingdom, damsel, without - without Vaidehi; tvam = you; naga indrasya = of mountain, the best; ramye taTa avakaashe = pleasant, mountainsides', in stretches; yathaa = as to how you are; likewise; vaalii svarge api = Vali is, in heaven, even in; mayaa vinaa = me, without; shokam vi varNataam ca = despair, without, colour [pale-faced, despond,] also; praapsyati = he derives.
4.24.36
त्वम् वेत्थ तावत् वनिता विहीनः
प्राप्नोति दुःखम् पुरुषः कुमारः |
तत् त्वम् प्रजानन् जहि माम् न
वाली
दुःखम् मम अदर्शनजम् भजेत ॥
"How a virile person derives discomfort without his woman, that much you know, isn't it! Because you are aware of it, you kill me; let not Vali get any discomfort when he does not find me.
kumaaraH puruSaH = youthful one - virile, person; vanitaa vihiinaH = woman, without; duHkham praapnoti = discomfort, he derives; that; tvam vettha taavat = you, know, that much; tat = thereby; pra jaanan = verily, while aware of it; maam jahi = me, you kill; vaalii = Vali; mama = my; a darshana jam = not, seeing - find, born out of - owing to; duHkham = discomfort; na bhajeta = not, may [not] get.
4.24.37
यत् च अपि मन्येत भवान् महात्मा
स्त्री घात दोषः तु भवेन् न मह्यम् |
आत्मा इयम् अस्य इति हि माम्
जहि त्वम्
न स्त्री वधः स्यात् मनुजेन्द्र पुत्र ॥
"Oh, prince, as a high souled one even if you think that, "sin of killing a female will not befall on me?" But deem me as his soul, as scriptures say that the wife is the soul of husband, and hence kill me, then there will not be any blemish of woman killing.
manuja indra putra = great, king's, son - oh, prince; mahaatmaa = great-souled one; bhavaan = you are; mahyam = to me [to Rama]; strii ghaata doSaH = woman, killing, blemish - sin; na bhavet = not, happen - befall; thus; manyeta yat ca = if you deem, even if; iyam asya aatmaa = she is, his, soul; iti = thus as; maam tvam jahi = me, you, kill; strii vadhaH na syaat = woman, killing, will not be, there.
4.24.38
शास्त्र प्रयोगात् विविधाः च वेदात् अनन्य रूपाः पुरुषस्य दाराः |
दार प्रदानात् न हि दानम् अन्यत् प्रदृश्यते
ज्ञानवताम् हि लोके ॥
"In the course of implementing scriptural rituals, and even as contained in various Vedic sayings, wife is not a separate entity than her husband, and no better endowment than endowing a wife to an eligible bridegroom by bride's father is countenanced by the wise men in the world, isn't it.
shaastra prayogaat = scriptures, in implementing; vividhaaH ca vedaat = various, also, Vedic sayings; daaraaH puruSasya = wife is, man's; an anya ruupaaH = not, other, aspect [entity]; loke daara pradaanaat = in world, wife, endowment; anyat = another, other than; daanam = endowment; j~naanavataam = by wise men; na pradR^ishyate hi = not, verily seen - countenanced, isn't it.
There are many Vedic sayings on this, and the rituals are also to be conducted with a wife on the side of that person who conducts the rituals. Thus wife is the other entity of her husband. artho vaa eSa yat patnii... aatmaa vai daaraa... vaidika vaakyaani... The Maha Bharata says in its aadi parva what a married woman is: artham bhaaryaa manuShyasya bhaaryaa shreShThatamaH sakhaa |'man's better half is wife, and man's best friend is the wife.'
4.24.39
त्वम् च अपि माम् तस्य मम प्रियस्य प्रदास्यसे धर्मम् अवेक्ष्य वीर |
अनेन दानेन न लप्स्यसे त्वम् अधर्म
योगम् मम वीर घातात् ॥
"Even you, oh, valiant one, on examining good and bad bestow me to my dear husband, and by that way, oh, brave one, by such an endowment of a wife to her husband, by way of killing and sending her to her husband, you too will not get any touch of sin.
viira = oh, valinat one; tvam ca api = you, also, even; dharmam avekshya = good, on examining; maam = me; mama priyasya tasya = my, dear one, to him; pradaasyase = you may bestow; viira = oh, brave one; tvam anena daanena = you, by this, endowment; mama ghaataat = me, by killing; a dharma yogam = not, rightness, touch of - touch of sin; na lapsyase = not, you attain.
4.24.40
आर्ताम् अनाथाम् अपनीयमानाम् एवम् गताम् न अर्हसि माम् अहन्तुम् |
अहम् हि मातंग विलास गामिना प्लवंगमानाम्
ऋषभेण धीमता |
विना वरार्होत्तम हेम मालिना चिरम् न शक्ष्यामि नरेन्द्र जीवितुम् ॥
"Anguished and unprotected, such as I am, oh, king, I am being distracted from my departed husband by these Vanara misters, and it is unapt of you to not to kill me, as I am incapable to live without him, whose sprightly gait is like that of an elephant, a best one among fly-jumping Vanara-s, a courageous one, and who wears a precious and exquisite golden pendant..." Thus Tara pleaded with Rama for a mercy-death.
narendra = oh, king the best; aartaam = one who is anguished one; a naathaam = un, protected one; apaniiyamaanaam = distracted [from dead-husband]; evam gataam = such as I am; maam = me; a hantum = to not, to kill; na arhasi = not, apt of you; aham = I; maatanga vilaasa gaaminaa = elephant's, sprightly, with gait [Vali]; dhiimataa = courageous one [intellectual one, secondarily]; vara arha uttama hema maalinaa = [one with] precious, exquisite, golden, pendant; plavangamaanaam R^iSabheNa = among fly-jumpers, the best; vinaa = without [such a Vali]; ciram jiivitum = for a long time, to live; na shakshyaami = not, capable I am.
4.24.41
इति एवम् उक्तः तु विभुः महात्मा ताराम् समाश्वास्य हितम् बभाषे |
मा वीर भार्ये विमतिम् कुरुष्व लोको
हि सर्वो विहितो विधात्रा ॥
Thus that way when Tara spoke to that lord and great-souled Rama, Rama consoling Tara well, spoke this word of expediency, "oh, wife of valiant one, let not your mind go raving, the Creator decreed all the world to be in this way, isn't so!
iti evam uktaH = thus, that way, who is spoken; vibhuH mahaatmaa = that lord [Rama,] great-souled one; taaraam = at Tara; sam aashvaasya = on consoling; hitam babhaaSe = expedient, spoke to her; viira bhaarye = oh, valiant one's, wife; vi matim = out of, mind - mind go raving; maa kuruSva = don't, make; sarvaH lokaH vidhaatraa vihitaH hi = all, world, by Creator, decreed [to be in this way,] isn't it.
4.24.42
तम् चैव सर्वम् सुख दुःख योगम् लोको अब्रवीत् तेन कृतम् विधात्रा |
त्रयो अपि लोका विहितम् विधानम् न
अति क्रमन्ते वशगा हि तस्य ॥
"And the same Creator has ordained mirth and misery , and even their association, so say sagely people. And even the triad of worlds is indeed under his control, and that triad too, cannot transgress the foreordained predestination.
tam sukha duHkha yogam caiva = that, mirth, misery, their association, also thus; sarvam = everything; tena vidhaatraa kR^itam- by him, creator, made - ordained; lokaH abraviit = [so sagely] people, say; trayaH api lokaaH = three, even, worlds; tasya vashagaa hi = under his, control, indeed; vihitam vidhaanam = foreordained, process - predestination; na ati kramante = not, over, step [transgress, worlds.]
4.24.43
प्रीतिम् पराम् प्राप्स्यसि ताम् तथा एव पुत्रः च ते प्रप्स्यति यौव राज्यम् |
धात्र विधानम् विहितम्
तथा एव न शूर पत्न्यः परिदेवयन्ति ॥
"You will get paramount appeasement as before, and your son will become the crown prince, God has ordained destiny only in that way. Wives of the valiant ones will not mourn emotionally." Thus Rama consoled Tara.
paraam taam priitim praapsyasi = paramount, that sort of [as before,] appeasement, you get; te putraH ca = your, son, also; yauva raajyam praapsyati = crown, prince, he will get; dhaatra vidhaanam = by God, destiny; tathaa eva = that way, only; vihitam = has ordained; shuura patnyaH na paridevayanti = valiant one's, wives, will not, mourn emotionally.
It is said that Tara is pacified by this single assurance of Rama that Angada will not be looked down, or banished, or killed by the forthcoming regime, and she is self-assured that Rama effectuates his promise. Not only this but her status of an empress is also protected because Sugreeva remarries her. Can a Hindu woman remarry? Yes she can, and should.
naShTe mR^ite pravraje kliibe ca patite tathaa | pa~ncastu aapastsu patiH anye vidhiiyate ||'a husband if lost, dead, deserted, becomes eunuch, in these five situations another husband is ordained...'
There are some more rulings besides this. A woman is at liberty to remarry under 'certain' circumstances. It appears that Tara is given equally to Vali and Sugreeva by gods, like Draupadi to Pandava-s. But in such wife-sharing system some strict rules are to be observed like time, months, years, turns etc., as has been done by Pandava-s. That was lacking with Vali. Vali's thinking is that Sugreeva wants Tara more than Kishkindha, so Vali did not kill Sugreeva but chased him away from Kishkindha, presuming the begrudging of Sugreeva is too trivial. The actual cause of rivalry between these two is Tara. But this cannot be over stated. Sugreeva informs Rama while narrating episode of Dundubhi, 'due to some woman there was a rivalry...' Sugreeva too does not overstate this. This is as per Govindaraja commentary.
Regarding the chastity of Tara no doubt is to be expressed by any for she is a celestial, emerged from the churning of Milky Ocean. She is equated with Seetha, Draupadi, Ahalya, and listening their episodes is said to remove any evil-visualisations, as in this verse:
4.24.44
आश्वासिता तेन महत्मना तु प्रभाव युक्तेन परंतपेन |
सा वीर पत्नी ध्वनता मुखेन सुवेष रूपा विरराम् तारा
॥
Thus consoled by that persuasive, noble-souled and enemy-burner Rama, that brave one's wife whose aspect is fair and whose attire is proper, she paused her plaint, but with a puling expression.
prabhaava yuktena = persuasion, one who has; param tapena = by enemy-burner; mahatmanaa = by noble-souled one; tena = by him, Rama; aashvaasitaa tu = consoled, but; viira patnii = brave one's, wife; dhvanataa mukhena = sounding, faced - with a puling expression; su veSa [su ] ruupaa = properly, attired, fair in aspect; saa taaraa viraraam = she, Tara, paused - her plaint.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे चतुर् विंशः सर्गः
Sarga 25
4.25.1
स सुग्रीवम् च ताराम् च स अंगदाम् सह लक्ष्मणः |
समान शोकः काकुत्स्थः सांत्वयन् इदम् अब्रवीत् ॥
While a similar disquiet of Sugreeva is prevailing over Rama and Lakshmana, Rama palliatively said this to Sugreeva, and even to Tara together with Angada.
saha lakshmaNaH = along with, Lakshmana; samaana shokaH = one with similar, disquiet; saH kaakutsthaH = he, that Rama; sugriivam ca = to Sugreeva, also; sa angadaam taaraam ca = together with, Angada, to Tara, also; saantvayan idam abraviit = while palliating, this, said.
4.25.2
न शोक परितापेन श्रेयसा युज्यते मृतः |
यद् अत्र अनंतरम् कार्यम् तत् समाधातुम् अर्हथ ॥
"Deceased will not derive bliss by sorrowful mourning, hence it will be appropriate to arrange for that work which is subsequent in this matter.
shoka paritaapena = by mourning, sorrowfully; mR^itaH shreyasaa ne yujyate = deceased one, with bliss, not, be coupled - will not derive; atra = in this matter; yat anantaram kaaryam = which, subsequent, work to be done; tat samaadhaatum arhatha = that, to arrange, appropriate to.
4.25.3
लोक वृत्तम् अनुष्ठेयम् कृतम् वो बाष्प मोक्षणम् |
न कालाद् उत्तरम् किंचित् कर्म शक्यम् उपासितुम् ॥
"Worldly observances are to be observed, thus your activity of tear-shedding this far is justifiable, but after the lapse of time of any individual, it is impossible to activate that individual by any other remote activity like weeping. "Worldly observances are to be observed, thus your activity of tear-shedding this far is justifiable, it is impossible to undertake any other ritual work if time is lapsed just by weeping.
loka vR^ittam anuSTheyam = worldly, observance, is to be observed; vaH baaSpa mokSaNam kR^itam = your, tears, releasing, is [adequately] done; kaalaat uttaram = time, later to, if lapsed; kimcit karma = any, work - by any remote activity; na upaasitum shakyam = not, to undertake, possible.
A person comes to life after ten months incarceration in mother's womb; lives for a hundred year period, but on death, dead body is to be removed within ten hours. If a dead body is kept unattended for more than ten hours of death, a blemish called paryuSita doSa occurs. Thus, it is said, 'The duties ordained according to their time value are to be attended on time, otherwise if you lapse that particular time by shedding tears alone, there is no merit to the departed soul...' Maheshvara Tiirtha
4.25.4
नियतिः कारणम् लोके नियतिः कर्म साधनम् |
नियतिः सर्व भूतानाम् नियोगेषु इह कारणम् ॥
"Fate is the cause of all the worlds, Fate is the instrument for action, Fate is the deciding factor for motivation of all beings in these worlds.
loke = in world; niyatiH = SOP standard operating procedure of universe, Fate, God, Time; kaaraNam = is the cause; niyatiH karma saadhanam = Fate, for action, instrument of; iha = here, in this world; sarva bhuutaanaam = for all, beings; niyogeSu = in motivation; niyatiH = regularity, Fate, God, Time; kaaraNam = deciding factor.
Here the word niyati has three deflections, svabhaava vaada Nature-theory, niyati vaada Fate-theory, kaala vaada Time-theory, and all these culminate into Theism, for theologises. Atheists hold the above three in each of its own. svabhaava: kaaraNam vinaa eva sarvam bhavati iti svabhaava vaada... 'without any apparent reason everything happens on its own, where the question of merit or sin does not arise...' and the adherents of karmic-cycle say, niyati: puurva janma aarjita dharma adharmau niyati, sa eva sarvasya kaaraNam... 'the merit or sin earned or accrued in last births brings forth the fruits of the present and future births...' kaala Time, the undisputable time factor is the reason for everything, also called 'god'.
If the attribute of god to the Time is removed and seen only as time with its watches, Rama is said to have spoken in the perfect tongue of perfect atheists in these four or five verses given below. However, if there is an All-Supervisory-God, these three will culminate in Him and then He becomes the Time, the presiding authority of worlds. For this the shveta ashvatara upanishad: has this hymn at its 1-2: kaalaH svabhaavo niyatiH yadR^icaa bhuutaani yoniH puruSha iti cintyaa | 'time, nature, fate, chance, material, power, intellect... thus all these are [thought to be the cause, but in vain...] Thus the words used as 'Fate' 'Time' are alterable with 'Supreme Being/Person.'
4.25.5
न कर्ता कस्यचित् कश्चित् नियोगे च अपि न ईश्वरः |
स्वभावे वर्तते लोकः तस्य कालः परायणम् ॥
"None is an instrument in motivating someone else to do something or otherwise, none is also a controlling entity of others, and even the world functions in its own nature, and that Time is cardinal for that world.
kasyacit = somebody; niyoge = in motivating; kashcit = somebody else; na kartaa = not, the doer - instrument; iishvaraH api ca na = lord [not a controlling entity of others,] even, also, he is not; lokaH sva bhaave vartate = world, in its own, nature, functions; tasya = to it - to that worlds; kaalaH paraayaNam = Time, is cardinal.
Unlike Bhagavad Gita, which says everything in first person, here Rama is saying that he alone is Supreme, but naming Time, Fate etc., instead of using first person and declaring about himself.
4.25.6
न कालः कालम् अत्येति न कालः परिहीयते |
स्वभावम् च समासाद्य न कश्चित् अतिवर्तते ॥
"Time will not transcend Time, neither Time transgresses itself, and on attaining the nature endowed by Time nothing can overstep its own Fate.
kaalaH kaalam na atyeti = Time, over Time, will not, transcend; kaalaH na parihiiyate = Time, will not, transgress; kashcit = anything; svabhaavam sam aasaadya = nature, on attaining; na ati vartate = will not, over, step.
4.25.7
न कालस्य अस्ति बंधुत्वम् न हेतुर् न पराक्रमः |
न मित्र ज्ञाति संबन्धः कारणम् न आत्मनो वशः ॥
"Time has no kinship, thus it has no partiality, there is nothing instrumental to override Time, hence nothing can override it, and there are no causative factors to Time that connect through friends or relatives, hence all are equal in its viewpoint.
kaalasya bandhutvam na asti = to Time, kinship, not, is there; hetuH na = instrumental, no; paraaakramaH na = who can override it, no; mitra j~naati = friends, relations, sambandhaH na kaaraNam = = such connectivity, is not, the causative factor.
4.25.8
किम् तु काल परीणामो द्रष्टव्यः साधु पश्यता |
धर्मः च अर्थः च कामः च कालक्रम समाहिताः ॥
"But even the mutations brought forth by Time are observable by a perceiver with a clear vision, and the virtue, wealth, pleasures are to be perceived as cumulated during the course of Time.
kim tu = but; saadhu pashyataa = while clearly, on who is perceiving; by him; kaala pariiNaamaH draSTavyaH = Time's, mutation, is observable; dharmaH ca arthaH ca kaamaH ca = virtue, also, wealth, also, pleasures, also; kaala krama samaahitaaH = in Time's, course, well, cumulated.
If it is asked that, 'If Time takes care of everything what is it humans have to do, except to live like other animals?' For this the above verse says that 'a gentle perceiver has to perceive the changes brought in by the course of Time and according to them and also taking the help of scriptural dictates, one has to intelligently undergo the course of events, without asserting himself of his own achievements or without blaming himself or that imposing Time, should the results be distasteful. This is the way to attain the humanly-means, puruSa artha -s. And this is the way to live different from animals.
4.25.9
इतः स्वाम् प्रकृतिम् वाली गतः प्राप्तः क्रिया फलम् |
साम दान अर्थ संयोगैः पवित्रम् प्लवग ईश्वर ॥
"That king of fly-jumpers Vali departed from here on attaining his own nature of subtle-soul, and he obtained pious fruits connected with his one time actions befitting to a king like, friendliness, courteousness, and forgivingness required of a king.
plavaga iishvaraH = fly-jumper's, king; vaalii = Vali; itaH = from here; svaam prakR^itim gataH = his own, nature [of subtle-soul, on attaining, departed; saama daana artha samyogaiH = friendly, courteous, forgiving, connected with; pavitram kriyaa phalam praaptaH = pious, exploits, fruits [of actions befitting to a king,] obtained.
4.25.10
स्व धर्मस्य च संयोगात् जितः तेन महात्मना |
स्वर्गः परिगृहीतः च प्राणान् अपरिरक्षता ॥
"That great-souled Vali did not care to safeguard his own lives in combat, and by virtue of his own rightness of a true combatant unworried of his life, he acquired heaven.
praaNaan = lives; a pari rakSataa = without, completely, guarding - uncaring for himself; tena mahaatmanaa = by him, great-souled one; sva dharmasya samyogaat ca = his own, rightness, by association of - by virtue of; svargaH pari gR^ihiitaH ca = heavens, he acquired.
This is to say Vali has attained a higher heaven than the routine heaven ruled by Indra, where the merit and demerit are metered. These higher heavens are impossible abodes for usual seekers of release from karmic cycle, but they chance upon certain blessed souls like Vali, who is sent from here to vaikunTha Vishnu's Milky-Oceanic abode, by no less than Rama himself.
4.25.11
एषा वै नियतिः श्रेष्ठा याम् गतो हरि यूथपः |
तत् अलम् परितापेन प्राप्त कालम् उपास्यताम् ॥
"Which course the commander of monkeys undertook is the choicest course of fatality, and hence, enough is this sorrowing, and let works incumbent on the present time be undertaken reverently..." So said Rama to Sugreeva.
hari yuuthapaH = monkey's, commander, Vali; yaam gataH = which, course [he has taken]; eSaa niyatiH shreSThaa = this, course of fatality, is the choicest; tat = thereby; paritaapena alam = sorrowing, is enough; praapta kaalam = chanced, time[works incumbent on present time]; upaasyataam vai = be reverently attended to, indeed.
This is choicest course Vali sought after is to die in the course of fighting. For this it is said in Dharmaakuutam: atra niyati shabdaapara paryaayam janmaantara kR^ita karma kaalam apekShya phalati | kalo api puurva kR^ita karma saapekShya eva | na svatantra | evam kaala karma paraadhiinaH puruSho api na karmaNi svatantraH |'by the word niyati the results of earlier births come to fruition abiding the Time... Time is bound by the results of earlier births... as such no independency to Time... thus, bound by the Time cycle, an individual is also not independent...'
4.25.12
वचन अन्ते तु रामस्य लक्ष्मणः पर वीर हा |
अवदत् प्रश्रितम् वाक्यम् सुग्रीवम् गत चेतसम् ॥
At the close of Rama's sentence Lakshmana, the eliminator of braving foes, spoke this courteous sentence to the disconcerted Sugreeva.
raamasya vacana ante tu = of Rama, sentence, at close of, but; para viira haa = foes, braving ones, eliminator of; Lakshmana; gata cetasam = lost, animation [disconcerted]; sugriivam = to Sugreeva; prashritam vaakyam avadat = courteous, sentence, spoke.
4.25.13
कुरु त्वम् अस्य सुग्रीव प्रेत कार्यम् अनंतरम् |
तारा अंगदाभ्याम् सहितो वालिनो दहनम् प्रति ॥
"Sugreeva, you attend to the funeral rites, to be performed subsequently along with those two, Tara and Angada, and arrange for the cremation of Vali.
sugriiva = oh, Sugreeva; tvam = you; taaraa angadaabhyaam sahitaH = Tara, Angada, along with; asya = his; anantaram = subsequent works; preta kaaryam = funeral, works; kuru = carry out - you attend to; vaalinaH dahanam prati = Vali's, cremation, [arrange] for.
4.25.14
समाज्ञापय काष्ठानि शुष्काणि च बहूनि च |
चन्दनानि च दिव्यानि वालि संस्कार कारणात् ॥
"Order at once for substantial dry firewood, likewise for finest sandalwood, for the purpose of the exequies of Vali.
shuSkaaNi bahuuni kaaSThaani = dried, many - substantial, for firewood; divyaani candanaani ca = for finest, sandalwood also; vaali samskaara kaaraNaat = Vali's, exequies, for purpose of; sam aaj~naapaya = at once, you order.
4.25.15
समाश्वासय दीनम् त्वम् अंगदम् दीन चेतसम् |
मा भूः बालिश बुद्धिः त्वम् त्वत् अधीनम् इदम् पुरम् ॥
"Bolster up that miserable Angada who is heartbroken, you too should not become frivolous in thinking as this city Kishkindha is now dependant on you.
tvam = you; diina cetasam = down, hearted one; diinam angadam samaashvaasaya = miserable, Angada, you bolster up; tvam baalisha buddhiH = you, boyish [frivolous,] in thinking; maa bhuuH = do not, become; idam puram tvat adhiinam = this, city, on you, dependent.
4.25.16
अंगदः तु आनयेत् माल्यम् वस्त्राणि विविधानि च |
घृतम् तैलम् अथो गन्धान् यत् च अत्र समनंतरम् ॥
"Let Angada bring wreaths, different cloths, ghee, oils, as well perfumes and other items that are consequently useful in funeral.
angadaH tu = Angada, but; maalyam vividhaani vastraaNi ca = wreaths, different, cloths, also; ghR^itam tailam = ghee [clarified butter,] oils; athatH gandhaan = further, perfumes; atra yat ca = therein, whatever, also; sam anantaram = consequently [other items useful in funeral.]
4.25.17
त्वम् तार शिबिकाम् शीघ्रम् आदाय आगच्छ संभ्रमात् |
त्वरा गुणवती युक्ता हि अस्मिन् काले विशेषतः ॥
"And Lt. Tara, you go quickly and come readily fetching a palanquin of the dead, for despatch is a merit, which is truly worthwhile, especially at these times.
taara = oh, Lieut. Tara; tvam sambhramaat = you, readily [go]; shibikaam = palanquin, [covered litter of the dead, sedan chair]; aadaaya shiighram aagacCha = on taking, quickly, you come back; tvaraa guNavatii = despatch [2 performing business, a task, etc., promptly; is a merit; visheSataH = especially; asmin kaale yuktaa hi = at this, moment, worthwhile, truly.
4.25.18
सज्जी भवन्तु प्लवगाः शिबिक वाहन उचिताः |
समर्था बलिनः चैव निर्हरिष्यन्ति वालिनम् ॥
"Let suitable, proficient and sturdy Vaanara-s be at the ready as the bearers of the litter of the dead to carry away Vali." Thus said Lakshmana to Sugreeva.
shibika vaahana ucitaaH = litter of the dead, bearers, suitable ones; samarthaa = proficient ones; balinaH caiva = sturdy ones, also thus; plavagaaH = such fly-jumpers - Vaanaras; sajjii bhavantu = at the ready, be there; vaalinam = to Vali; nir hariSyanti = out, carry off - to cart him away.
4.25.19
एवम् उक्त्वा तु सुग्रीवम् सुमित्र आनन्द वर्धनः |
तस्थौ भ्रातृ समीपस्थो लक्ष्मणः पर वीरहा ॥
Speaking thus to Sugreeva that enhancer of his mother Sumitra's delight and the eliminator of braving foes, Lakshmana stepped off and stayed behind his brother Rama.
sumitra aananda vardhanaH = Sumitra's, delight, enhancer - Saumitri; para viira haa = foes, braving ones, eliminator of; Lakshmana; sugriivam = to Sugreeva; evam uktvaa = thus, on saying; bhraatR^i samiipasthaH tasthau = at brother's, nearby staying, stepped back- withdrawn.
4.25.20
लक्ष्मणस्य वचः श्रुत्वा तारः संभ्रान्त मानसः |
प्रविवेश गुहाम् शीघ्रम् शिबिका आसक्त मानसः ॥
On hearing the words of Lakshmana Lt. Tara's mood became hectic and he fleetly entered Kishkindha with his mood firmed up to get the litter of the dead.
taaraH = Lieut. Tara; lakSmaNasya vacaH shrutvaa = Lakshmana's, words, on hearing; sambhraanta maanasaH = hectic, in mood; shibikaa aasakta maanasaH = litter of the dead, firmed up, in mood; shiighram guhaam pravivesha = fleetly, into cave - into Kishkindha, entered.
4.25.21
आदाय शिबिकाम् तारः स तु पर्यापयत् पुनः |
वानरैः उह्यमानाम् ताम् शूरैः उद्वहन उचितैः ॥
Lt. Tara came back in a trice fetching that litter of the dead, getting it carried by gritty and suitable Vanara-s.
saH taaraH = he, that Lt. Tara; udvahana ucitaiH shuuraiH = to carry, suitable, gritty ones; vaanaraiH = by vanara-s; uhyamaanaam taam shibikaam = being carried, that litter; aadaaya = on fetching; punaH = again; paryaapatat [pari aa patat = return, came, falling - rebound that quickly] = came back in a trice.
4.25.22
दिव्याम् भद्र आसन युताम् शिबिकाम् स्यंदन उपमम् |
पक्षि कर्मभिः आचित्राम् द्रुम कर्म विभूषिताम् ॥अचिताम् चित्र पत्तीभिः सुनिविष्टाम् समंततः |
विमानम् इव सिद्धानाम् जाल वात आयान आयुताम्
॥सुनियुक्तानाम् विशालाम् च सुकृताम् शिल्पिभिः कृतात् |
दारु पर्वतकोपेताम् चारु कर्म
परिष्कृताम् ॥वर आभरण हारैः च चित्र माल्य उपशोभिताम् |
गुहागहन संच्छन्नाम् रक्त चन्दन
भूषिताम् ॥पुष्प ओघैः समभिच्छन्नाम् पद्म मालाभिः एव च |
तरुण आदित्य वर्णाभिः भ्राजमानभिः
आवृताम् ॥
That palanquin is having a majestic throne and in similarity it is like a divine chariot which is adorned and beautified with figurines of birds and trees in high relief. From all over it is well set in with strikingly carved figures of foot soldiers, and it is like an aircraft of the gifted souls, namely siddha-s, with grills and ventilators. Well seamed-in are its parts and also spacious it is, and well crafted by the crafty craftsmen it has wooden play-hills carved in its walls, and finishing touches with a fine artistry of polishing are given to that palanquin. It is elaborated with best ornaments and strings of pearls, gems, beads and the like, and even with amazing flowery-tassels. Its cabin's roof is covered with an ornamental woodcraft of red-sandalwood. It is well covered over with lots of flowers, and in its shade it is like a tender sun, while garlands of red-lotuses are further brightening it. And Lt. Tara brought such a litter of the dead.
22, 23, 24, 25, 26. divyaam bhadra aasana yutaam = divine, majestic, throne, having; [divyaam ] syandana upamam = [divine] chariot, similar to; pakshi karmabhiH aacitraam = birds, works [figurines,] adorned with; druma karma vi bhuuSitaam = tree, figurines, well, beautified; citra pattiibhiH acitaam = striking [figures,] of foot soldiers, carved with; sam antataH = all, over su ni viSTaam = well, in, set,; siddhaanaam vimaanam iva = of gifted-souls, aircraft, as with; jaala vaata aayaana aayutaam = grills, air, to enter [with small ventilators,] which has. su niyuktaanaam = we, seamed in [its parts]; vishaalaam ca = spacious, also; su kR^itaam shilpibhiH kR^itaam = well, crafted, by craftsmen, made; daaru parvataka upetaam = wooden, plat-hills, having; caaru karma pariSkR^itaam = with fine, artistry [of polishing,] finishing touches given; vara aabharaNa haaraiH ca = best, ornaments, strings, also; citra maalya upashobhitaam = amazing, flowery-tassels, elaborated with; guhaa gahana sam cChannaam = cave [cabin,] sky [roof,] well, covered over; rakta candana bhuuSitaam = red, sandalwood woodcraft, ornamented with; puSpa oghaiH = with flower, lots of; sam abhi cChannaam = well, over, covered; taruNa aaditya varNaabhiH = tender, sun, in shade; bhraajamaanabhiH = shining forth; padma maalaabhiH eva ca = red-lotus, garlands, even, also; aavR^itaam = garlanded with; shibikaam [aadaaya paryaapatat] = such a palanquin, [Tara brought on his coming.]
These few verses describing the royal palanquin are not available in critical edition and even in some ancient mms. The word guhaa gahana is not 'deep cave' as in ordinary sense. It is one among the rare expressions used in Ramayana. guhaa gahana shabdena shibika upari prasaarya maaNaanaam pa~njaram ucyate... 'the roof of the cabin / cage of the palanquin...' is the meaning of the above words. Tilaka. [After Dr. Satya Vrat.].
4.25.27
ईदृशी शिबिकाम् दृष्ट्वा रमो लक्ष्मणम् अब्रवीत् |
क्षिप्रम् विनीयताम् वली प्रेत कार्यम् विधीयताम्
॥
On seeing such a sort of palanquin Rama said to Lakshmana, "Let Vali be taken away quickly and funeral ceremony be undertaken."
iidR^ishii shibikaam dR^iSTvaa = such sort of, palanquin, on seeing; ramaH lakshmaNam abraviit = Rama, to Lakshmana, said; valii kshipram viniiyataam = Vali be, quickly, taken away; preta kaaryam vidhiiyataam = corpse, rites [funeral ceremony,] be undertaken.
4.25.28
ततो वालिनम् उद्यम्य सुग्रीवः शिबिकाम् तदा |
आरोपयत विक्रोशन् अंगदेन सह एव तु ॥
Thereafter Sugreeva along with Angada and others lifted up and then lodged Vali in the litter of the dead squalling woefully.
tataH = afterwards; angadena saha eva tu = Angada, along with [others,] thus, but; sugriivaH vikroshan = Sugreeva, painfully squalling; vaalinam udyamya = Vali, on lifting up; tadaa = then; shibikaam aaropayata = into litter, set him in - lodged.
4.25.29
आरोप्य शिबिकाम् चैव वालिनम् गत जीवितम् |
अलंकारैः च विविधैः माल्यैः वस्त्रैः च भूषितम् ॥आज्ञापयत् तदा राजा सुग्रीवः प्लवग ईश्वरः |
और्ध्व देहिकम् आर्यस्य क्रियताम् अनुरूपतः ॥
Thus setting that deceased Vali who is diversely decorated and adorned with garlands and cloths onto the palanquin, then Sugreeva, the king of best fly-jumpers, has ordered, "let the funeral ceremony of this noble brother of mine be undertaken, befitting to his magnificence...
29, 30. tadaa = then; plavaga iishvaraH raajaa sugriivaH = fly-jumper, the best, king, Sugreeva; vividhaiH alankaaraiH ca = with diverse, decorations, also; maalyaiH vastraiH ca bhuuSitam = garlands, cloths, also, one who is adorned with, Vali; gata jiivitam = lost, life; vaalinam = Vali is; shibikaam aaropya = into litter, on getting up; aaj~naapayat = [Sugreeva] ordered; aaryasya = of the noble [brother of mine, Vali's]; aurdhva dehikam = upward, subtle-body-journey rites [funeral ceremony]; anu ruupataH = befitting his kingly status - magnificently; kriyataam = shall be undertaken.
4.25.31
विश्राणयन्तो रत्नानि विविधानि बहूनि च |
अग्रतः प्लवगा यान्तु शिबिका तद् अनंतरम् ॥
"Let the vanara-s proceed in van strewing various gems plentifully, and the palanquin afterward...
plavagaaH = fly jumpers; vividhaani bahuuni ca = various, plentiful, also; ratnaani vishraaNayantaH = gems, strewing [on pathway]; agrataH yaantu = in van, proceed; shibikaa tat anantaram = palanquin, that, afterward [let go.]
4.25.32
राज्ञाम् ऋद्धि विशेषा हि दृश्यन्ते भुवि यादृशाः |
तादृशैः इह कुर्वन्तु वानरा भ्रतृउ सत् क्रियाम्
॥
"In which way the grandiose of monarchical opulence will be conspicuous on earth when kings decease, in a similar way the Vanara-s have to immortalise lord Vali now," Sugreeva ordered monkeys in that way.
bhuvi raaj~naam = on earth, for kings; yaadR^ishaaH = which kind of; R^iddhi visheSaa dR^ishyante = opulence, elements of [grandiose,] are conspicuous; taadR^ishaiH = that kind of; vaanaraaH = vanara-s; bhratR^iu = to lord; sat kriyaam = good, action - honour, immortalisation; iha kurvantu = now, to be performed.
4.25.33
तादृशम् वालिनः क्षिप्रम् प्राकुर्वन् और्ध्वदैहिकम् |
अंगदम् परिरभ्य आशु तार प्रभृतयः तथा ॥क्रोशन्तः प्रययुः सर्वे वानरा हत बान्धवाः |
On performing services to the dead in the same way as ordered by Sugreeva, then all of those vanara-s like Lt. Tara and others, have promptly started out hemming round Angada, keening over their dead relative Vali. [4-25-33, 34a]
33, 34a. vaalinaH taadR^isham = to Vali, that kind of; aurdhva daihikam = funeral, rites - service to the dead; kshipram praa kurvan = immediately, on doing; tathaa = then; hata baandhavaaH = is dead, those whose relative is; taara prabhR^itayaH = monkey chief Tara, and others; sarve vaanaraaH = all, vanara-s; angadam parirabhya = Angada, hemming round; kroshantaH = while weeping; aashu prayayuH = promptly, started out.
4.25.34
ततः प्रणिहिताः सर्वा वानर्यो अस्य वशानुगाः ॥चुक्रुशुः वीर वीर इति भूयः क्रोशन्ती ताः प्रियम्
|
Then all the female adherents of Vali came together and wept saying, 'oh, brave one, oh, brave one...' and they repeatedly wept thus for their departed dear. [4-25-34b, 35a]
34b, 35a. tataH = then; asya vasha anu gaaH = his [Vali's,] under control, in tow, going - adherents; sarvaa vaanaryaaH praNihitaaH = all vanara females, coming together; viira viira iti = oh, brave one, oh, brave one, thus as; cukrushuH = wept; taaH priyam bhuuyaH kroshantii = they, for their beloved, repeatedly, wept.
4.25.35
तारा प्रभृतयः सर्वा वानर्यो हत बान्धव ॥अनुजग्मुः च भर्तारम् क्रोशंत्यः करुण स्वनाः |
Lady Tara and all other female Vanara-s, whose husband is dead, followed the funeral procession wailing in a pathetic tone. [4-25-35b, 36a]
35b, 36a. hata baandhava = those that have a killed, relative - husband; taaraa prabhR^itayaH = lady Tara, and others; sarvaa = all; vaanaryaaH = female vanara-s; karuNa svanaaH kroshantyaH = in pathetic, tone, wailing; bhartaaram anujagmuH ca = their husband, followed, also.
4.25.36
तासाम् रुदित शब्देन वानरीणाम् वन अंतरे ॥वनानि गिरयः चैव विक्रोशंति इव सर्वतः |
With the din of wailing of those Vanara females in the interiors of the forest, that forest along with its hillocks appeared to be wailing noisily. [4-25-36b, 37a]
36b, 37a. vana antare = forest, in the interior of; taasaam vaanariiNaam rudita shabdena = their, of female vanara-s, wailing, by the din of; sarvataH vanaani = everywhere, forests; girayaH caiva = hillocks, also thus; vikroshanti iva = is much - noisily wailing, as though [it appeared.]
4.25.37
पुलिने गिरि नद्याः तु विविक्ते जल संवृते ॥चिताम् चक्रुः सुबहवो वानरा वन चारिणः |
Many Vanara-s have arranged a funeral pile on an unpopulated sandy isle, around which brooks from the cascades of hills are encircling. [4-25-37b, 38a]
37b, 38a. vana caariNaH = forest, movers in; su bahavaHvaanaraaH = very, many, vanara-s; giri nadyaaH tu = from hill, cascading river's, but; jala samvR^ite = water, encircled; vi vikte = un, populated; puline = on isle of sand; citaam cakruH = funeral pile, arranged.
4.25.38
अवरोप्य ततः स्कंधात् शिबिकाम् वानरोत्तमाः ॥तस्थुः एकांतम् आश्रित्य सर्वे शोक परायणाः |
All of those best vanara-s then lifted down that palanquin from their shoulders and stood aside weltered in melancholy. [4-25-38b, 39a]
38b, 39a. tataH = then; sarve vaanara uttamaaH = all, vanara-s, the best; skandhaat shibikaam avaropya = from shoulders, palanquin, on lifting down; shoka paraayaNaaH = in melancholy, weltered in; ekaantam aashritya tasthuH = lonely [aside,] stood aside.
4.25.39
ततः तारा पतिम् दृष्ट्वा शिबिका तल शायिनम् ॥आरोप्य अंके शिरः तस्य विललाप सुदुःखिता |
Lady Tara on seeing at her husband Vali recumbent on the bier of the litter of the dead, she then brought his head onto her lap, and wailed painfully. [4-25-39b, 40a]
39b, 40a. tataH taaraa = then, Tara; shibikaa tala shaayinam = litter's, on plane [on bier,] recumbent; patim dR^iSTvaa = at husband, on seeing; su duHkhitaa = much, anguishing; tasya shiraH anke aaropya = his, head, in lap, on bringing up; vi lalaapa = verily, wailed.
4.25.40
हा वानर महाराज हा नाथ माम् वत्सल ॥हा महार्हः महाबाहो हा मम प्रिय पश्य माम् |
जनम् न
पश्यसि इमम् त्वम् कस्मात् शोक अभिपीडितम् ॥
"O, great king of monkeys... o, my consort... my dear... o, meritorious one, o, mighty one, o, my dear... see me... why do not you see this grief-stricken creature, that is me... [4-25-40b, 41]
40b, 41. haa vaanara mahaaraaja = ha, monkey's, great king; haa maam naatha = ha, my, husband; haa mahaa arhaH = ha, highly deserving - meritorious king; mahaa baahuH = greatly, skilful - mighty one; haa mama priya = ha, my, dear; maam pashya = me, you see; tvam = you; shoka abhi piiDitam = by grief, much, harassed ones; imam janam = at this, creature [that is me]; kasmaat na pashyasi = why for, not, you see.
4.25.42
प्रहृष्टम् इह ते वक्त्रम् गत असोः अपि मानद |
अस्त अर्क सम वर्णम् च दृश्यते जीवतो यथा ॥
"Though your lives have gone your face is appearing to be highly enchanting as if it has a similar dazzle of the sun on dusking mountain, as it had when you were alive.
maanada = oh, dignity-awarder; gata asoH api = gone, lives, even if; te = your; asta arka sama varNam ca = at dusking mountain, sun, similar, shade [dazzle of sun]; vaktram = face; jiivataH yathaa = [face of] one who is living, as with; iha pra hR^iSTam dR^ishyate = now, highly, enchanting, is appearing.
4.25.43
एष त्वाम् राम रूपेण कालः कर्षति वानर |
येन स्म विधवाः सर्वाः कृता एक इषुणा रणे ॥
"Time-god in the mien of this Rama is hauling you away, oh, vanara, on rendering all of us as widows by flinging a single arrow in the fight.
vaanara = oh, vanara; kaalaH = Time-god; eSaH raama ruupeNa = this, in Rama's, mien; tvaam karSati = you, he is dragging away; yena = by which Rama's; raNe eka iSuNaa = in fight, with one, arrow; sarvaaH vidhavaaH kR^itaa sma = all are, as widows, rendered, we are.
4.25.44
इमाः ताः तव राजेन्द्र वानर्यो अप्लवगाः तव|
पादैः विकृष्टम् अध्वानम् आगताः किम् न बुध्यसे ॥तव इष्टा ननु चैव इमा भार्याः चन्द्र निभ आननाः |
"These are those female vanara-s of yours, oh, best king, unable to come by leaping and jumping as they are wont to, they have come treading a much lengthy way of yours, why do not you mind them? They with their faces like moonshine are your cherished wives, isn't it!
44, 45a. raajendra = oh, best king; tava = your; taaH = those; imaaH = these; vaanaryaaH = female-vanara-s; a plavagaaH = not, by leaping and jumping; paadaiH = by feet; tava = your; vikR^iSTam = much dragged - lengthy; adhvaanam aagataaH = on pathway, they came; kim na budhyase = why, not, mind them; imaaH = these; candra nibha aananaaH bhaaryaaH = moon, shine, faced, wives; tava iSTaa nanu = to you, dearest ones, isn't it.
4.25.45
इदानीम् न ईक्षसे कस्मात् सुग्रीवम् प्लवग ईश्वरम् ॥एते हि सचिवा राजन् तार प्रभृतयः तव |
पुर वासि जनः च अयम् परिवार्य विषीदति ॥
"What for you are not seeing the lord of fly-jumpers Sugreeva, and these Lt. Tara and others are all your ministers, oh, king, and even the people dwelling in Kishkindha city have gathered around you and sinking down, why do not you mind them? [4-25-45b, 46]
45b, 46. idaaniim = now; plavaga iishvaram sugriivam = fly-jumper, lord of, at Sugreeva; kasmaat na iikSase = what for, not, you are seeing; raajan = oh, king; taara prabhR^itayaH = Lt. Tara, and others; ete tava sacivaa = these all, your, ministers [are lamenting]; ayam pura vaasi janaH ca = this, city, dwelling, people, also; parivaarya vi Siidati = gathering round, very much, sinking down; [kim na budhyase = why, not, mind them.]
4.25.47
विसर्जय एनान् सचिवान् यथा उचितम् अरिन्दम |
ततः क्रीडामहे सर्वा वनेषु मदनोत्कटाः ॥
"Bid adieu to these ministers as usual, oh, enemy subjugator, then we all can sportfully wander in the woods in voluptuousness." Thus Tara mourned for Vali.
arindama = enemy, subjugator of; enaan = them; sacivaan = ministers; yathaa ucitam = as, apropos - as usual; [in other mms - yathaa puram = as earlier - where puram is a rare word]; visarjaya = leave off - bid adieu; tataH = then; madana utkaTaaH = Love-god, with ecstasy of [voluptuously]; sarvaa = we all; vaneSu kriiDaamahe = in woods, we sport with [you.]
4.25.48
एवम् विलपतीम् ताराम् पति शोक परीवृताम् |
उत्थापयन्ति स्म तदा वानर्यः शोक कर्शिताः ॥
While Tara is enwrapped in the grief for her husband and wailing that way, then other female Vanara-s, who are equally haggard by grief have lifted her up and took her away from the body of Vali.
evam vilapatiim = that way, who is wailing; pati shoka pariivR^itaam = for husband, by grief, enwrapped; taaraam tadaa = Tara is, then; shoka karshitaaH vaanaryaH = by grief, haggard, vanara females; utthaapayanti sma = started to lift up, they have [taken her away.]
4.25.49
सुग्रीवेण ततः सार्धम् अंगदः पितरम् रुदन् |
चिताम् आरोपयामास शोकेन अभिप्लुत इन्द्रियः ॥
Angada wailing along with Sugreeva, started to mount his father's body onto pyre in an involuntary way, as his senses are deluged under grief.
tataH = then; saH angadaH = that, Angada, along with; sugriiveNa saardham = with Sugreeva, along with; rudan = while weeping; shokena abhi pluta indriyaH = by grief, fully, deluged, senses; pitaram citaam aaropayaamaasa = father, onto pyre, started to mount.
4.25.50
ततो अग्निम् विधिवत् दत्त्वा सो अपसव्यम् चकार ह |
पितरम् दीर्घम् अध्वानम् प्रस्थितम् व्याकुल इन्द्रियः
॥
On giving fire to the pyre procedurally, then Angada with dismayed senses performed circumambulations in an anticlockwise direction to his father, who is voyaging on a remote avenue.
tataH = then; saH = he, Angada; vyaakula indriyaH = with dismayed, senses; vidhivat agnim dattvaa = procedurally, fire, on giving; diirgham adhvaanam prasthitam = on a remote, avenue, voyaging; pitaram = to father; apa savyam = anti, circumambulations, [moving around in anticlockwise direction]; cakaara ha = made, indeed.
The word apa savya means another way, 'to keep the sacred thread on the right shoulder...' which will be observed only in funeral ceremonies. Usually this sacred thread of Hindus is sling on the left shoulder, which is called savyam. In funeral rites it is occasionally changed onto right shoulder. In temples when circumambulations are performed, the devotee faces the idol, keeping his right to left of the idol and moves on his left, around sanctum sanctorum. This is called savya pradakshiNa and in funerals it is other way round, called apa savya pradakshiNa.
4.25.51
संस्कृत्य वालिनम् तम् तु विधिवत् प्लवगर्षभाः |
आजग्मुः उदकम् कर्तुम् नदीम् शुभ जलाम् शिवाम् ॥
On cremating Vali procedurally those best fly-jumpers arrived at the propitious river with auspicious waters to offer water oblations to the departed soul.
plavagarSabhaaH = fly-jumpers, the best; tam vaalinam = to him to Vali; vidhivat samskR^itya = procedurally, on cremating; udakam kartum = water, to make - to offer water oblations; shubha jalaam = one with auspicious, waters; shivaam = propitious; nadiim = to river; aajagmuH = arrived.
4.25.52
ततः ते सहिताः तत्र हि सः अंगदम् स्थाप्य च अग्रतः |
सुग्रीव तारा सहिताः सिषिचुः वानरा जलम् ॥
Those vanara-s on coming together along with Sugreeva and Lady Tara, and then locating Angada in their front, they have offered water oblations to the soul of Vali.
tataH = then; sugriiva taaraa sahitaaH = Sugreeva, Lady Tara, along with; te vaanaraaH = those, vanara-s; tatra sahitaaH = there, gathering together; angadam agrataH sthaapya ca = Angada, in front, locating, also; jalam siSicuH = water, drenched - offered waters.
4.25.53
सुग्रीवेण एव दीनेन दीनो भूत्वा महाबलः |
समान शोकः काकुत्स्थः प्रेत कार्याणि अकारयत् ॥
He whose sadness evened up with that of Sugreeva, and who became one with Sugreeva in haplessness, that great mighty Rama effectuated the funeral rites of Vali.
mahaabalaH kaakutsthaH = great mighty, Rama; diinena sugriiveNa eva = with hapless one, with Sugreeva, thus; samaana shokaH = even up, in sadness - on becoming; diinaH bhuutvaa = hapless, on becoming; preta kaaryaaNi akaarayat = funeral, rites, effectuated.
4.25.54
ततो अथ तम् वालिनम् अग्र्य पौरुषम्
प्रकाशम् इक्ष्वाकु वर इषुणा हतम् |
प्रदीप्य दीप्त अग्नि सम ओजसम्
तदा
स लक्ष्मणम् रामम् उपेयवान् हरिः ॥
On cremating Vali of lofty aplomb and manifest-renown and whom the arrow of that Rama, the best of Ikshvaku dynasty has eliminated, Sugreeva then approached that Rama, who is with Lakshmana at his side, and whose flair equals a flaming fire.
tataH tu = then, but; agrya pauruSam = one with lofty, aplomb; prakaasham = of manifest-renown; ikshvaaku vara iSuNaa hatam = Ikshvaku-s, best one from, by arrow, eliminated; agni sama ojasam = fire, equalling, by his flare; tam vaalinam = him that Vali is; pra diipya = well, inflaming [cremating Vali on pyre]; tadaa = then; sa lakshmaNam = with, Lakshmana; diipta = flaming; [ellipt: agni sama ojasam = = fire, equalling, by his flare;] raamam hariH upeyavaan = to Rama, monkey [Sugreeva]; approached the nearby of.
In fact Sugreeva is fully wet with river waters and effusing is water from his clothing and body, yet he is compared with flaming blaze, only to say that Sugreeva has washed off the sin called Vali and bathed in the pious waters called Rama's mercy, thus his resplendence is pure and fire-like. Govindaraja. By these observances of funeral rites, water oblations etc., the Vanara- may not be regarded as monkeys or as other mammals, but this race is to be regarded a divine race adherent to Vedic practises. They took birth at the hest of Brahma.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे पंच विंशः सर्गः
Sarga 26
4.26.1
ततः शोक अभिसंतप्तम् सुग्रीवम् क्लिन्न वासनम् |
शाखा मृग महामात्राः परिवार्य उपतस्थिरे ॥
The eminent ministers of tree-branch animals then surrounded Sugreeva, who is very much seared in grief and who is still wearing damp cloths, as he just a while ago offered watery oblations to his deceased brother, stood accessible to him.
tataH shoka abhi sam taptam = then, in grief, very much, seared; klinna vaasanam = who is with damp, cloths; sugriivam = at Sugreeva; shaakhaa mR^iga mahaamaatraaH = tree-branch, animals', eminent, ministers; parivaarya upatasthire = arriving around, stood nearby - stood accessible to Sugreeva.
4.26.2
अभिगम्य महाबाहुम् रामम् अक्लिष्ट कारिणम् |
स्थिताः प्रांजलयः सर्वे पितामहम् इव ऋषयः ॥
On going towards the dexterous Rama, whose exploits are effortless, all of those monkeys tarried with their palms adjoined as with the sages tarrying in the presence of Brahma, the Forefather.
sarve = all - monkeys; pitaamaham R^iSayaH iva = at Forefather - Brahma, sages, as with; mahaabaahum = at dexterous one; a kliSTa kaariNam = without, complication, deeds doer - effortless, adroit; raamam = Rama; abhi gamya = towards, on going; praanjalayaH sthitaaH = with palms-adjoined, they stood.
4.26.3
ततः कांचन शैल आभः तरुण अर्क निभ आननः |
अब्रवीत् प्रांजलिर् वाक्यम् हनुमान् मारुत आत्मजः ॥
Hanuma, the son of Air-god, whose sheen is like that of the golden mountain Meru, and whose visage is like that of the tender sun in its glint, then spoke this sentence reverently adjoining his palms.
tataH = then; kaancana shaila aabhaH = golden, mountain, [Mt. Meru] in sheen of; taruNa arka nibha aananaH = tender, sun, in glint, with visage; maaruta aatma jaH = Air-god's, soul, son - direct son; hanumaan = Hanuma; pra anjaliH vaakyam abraviit = well - reverently, adjoining palms, sentence, spoke.
4.26.4
भवत् प्रसादात् काकुत्स्थ पितृ पैतामहम् महत् |
वानराणाम् सुदंष्ट्राणाम् संपन्न बलशालिनाम् ॥महात्मानाम्
सुदुष्प्रापम् प्राप्तम् राज्यम् इदम् प्रभो |
"Oh, lord Rama, this magnificent kingdom of deferential monkeys who are armed with the teeth, and whose might is a privileged one - since our might is not dependent on any weapons or other tactical warfare, except our own bodily strength - and oh, Kakutstha, that which belongs to his father and forefathers, and that which is otherwise impossible for him to regain, Sugreeva regained such a kingdom with your grace. [4-26-4, 5a]
4, 5a. prabho = oh, lord Rama; kaakutstha = oh, Kakutstha; su damSTraaNaam = of best, teethed monkeys [armed with the teeth, as in armed to the teeth]; sampanna balashaalinaam = having a privileged, might; mahaatmaanaam = of great-souled ones - rather, deferential ones; vaanaraaNaam = of monkeys; pitR^i paitaamaham = belonging to father, forefathers; mahat = magnificent [kingdom]; su duS praapam = verily, impossible, to gain; idam raajyam = this, kingdom; bhavat prasaadaat = with your, grace; praaptam = has obtained - Sugreeva regained.
4.26.5
भवता समनुज्ञातः प्रविश्य नगरम् शुभम् ॥संविधास्यति कार्याणि सर्वाणि ससुहृत् गणः|
स्नातो अयम् विविधैर्
गन्धैर् औषधैः च यथा विधि ॥
"And if you empower, this Sugreeva will enter the propitious city Kishkindha along with a group good-hearted friends, and he will get anointed procedurally with various essences and herbal-extracts as its king, and thus he can revamp all the administration. [4-26-5b, 6]
5b, 6. ayam = he, this Sugreeva; sa su hR^it gaNaH = along with, good, hearted, friend's, groups; bhavataa = by you; sam anuj~naataH = well, authorized - if you permit, empower; shubham nagaram pravishya = propitious, city, on entering; vividhaiH gandhaiH auSadhaiH ca = with various, essences, herbal-extracts, also; yathaa vidhi = as per, procedure; snaataH = when anointed - as king; sarvaaNi kaaryaaNi sam vidhaasyati = all, activities, well, set right - he can revamp administration.
4.26.7
अर्चयिष्यति माल्यैः च रत्नैः च त्वाम् विशेषतः |
इमाम् गिरि गुहाम् रम्याम् अभिगन्तुम् त्वम् अर्हसि ॥कुरुष्व स्वामि संबन्धम् वानरान् संप्रहर्षयन् |
"He would like to honour you in a remarkable way with garlands and precious gems, hence it will be apt of you to enter this delightful mountain cave, namely Kishkindha, and you may kindly consolidate the congenial affinity between the governor and the governed for the very high exhilaration of Vanara-s." Hanuma appealed Rama in this way. [4-26-7, 8a]
7, 8a. maalyaiH ca ratnaiH ca = with garlands, also, with precious gems, also -with best possible ; visheSataH = remarkably; tvaam = you; arcayiSyati = he honours; tvam = you; ramyaam imaam giri guhaam = delightful one, in this, mountain, cave [Kishkindha]; abhi gantum arhasi = into, going [entering,] apt of you; vaanaraan = for Vanara-s [the governed, the subjects]; svaami = governor; sam bandham = congenial, affinity - tie up; kuruSva = make happen - you may please consolidate; sam pra harSayan = for the very, high, exhilaration - of monkeys.
4.26.8
एवम् उक्तो हनुमता राघवः पर वीरहा ॥प्रत्युवाच हनूमन्तम् बुद्धिमान् वाक्य कोविदः |
When Hanuma said so, Rama the destroyer of valiant foes, an intellectual and an enunciator replied Hanuma in this way. [4-26-8b, 9a]
8b, 9a. hanumataa evam uktaH = by Hanuma, thus, who is said - Rama; para viira haa = foes, valiant ones, destroyer of - Rama; vaakya kovidaH = in sentence making, scholar - enunciator, Rama; buddhimaan = intellectual - Rama; raaghavaH hanuumantam prati uvaaca = Raghava, to Hanuma, in reply, spoke.
4.26.9
चतुर्दश समाः सौम्य ग्रामम् वा यदि वा पुरम् ॥न प्रवेक्ष्यामि हनुमन् पितुर् निर्देश पालकः |
"As a conformist to the directives of my father, oh, gentle Hanuma, I am not supposed to enter either a village or a city. [4-26-9b, 10a]
9b, 10a. saumya hanuman = oh, gentle, Hanuma; pituH nirdesha paalakaH = father's, directives, as a conformist to; catur dasha samaaH = four, ten, years; graamam vaa = village, or; yadi vaa = or, else; puram = city; na pravekSyaami = not, I enter.
4.26.10
सुसमृद्धाम् गुहाम् दिव्याम् सुग्रीवो वानरर्षभः ॥प्रविष्टो विधिवत् वीरः क्षिप्रम् राज्ये अभिषिच्यताम्
|
"As and when the best one among Vanara-s valorous Sugreeva enters the highly flourishing and statuesquely Kishkindha, he shall be enthroned in the kingdom, immediately and procedurally. [4-26-10b, 11a]
10b, 11a. su samR^iddhaam = highly, flourishing; divyaam guhaam praviSTaH = statuesque, cave - Kishkindha, one who has entered - Sugreeva; viiraH vaanara rSabhaH sugriivaH = valorous one, Vanara-s, best one among, Sugreeva; kSipram = immediately; raajye vidhivat abhiSicyataam = in kingdom, procedurally, be anointed, enthroned.
4.26.11
एवम् उक्त्वा हनूमन्तम् रामः सुग्रीवम् अब्रवीत् ॥वृत्तज्ञो वृत्त संपन्नम् उदार बल विक्रमम् |
Replying Hanuma thus, that knower of the etiquette Rama, also spoke to Sugreeva, who is rich in politesse and an imposing one by his might and valour. [4-26-11b, 12a]
11b, 12a. vR^itta j~naH = social attitude - etiquette, knower of; raamaH = Rama; hanuumantam evam uktvaa = to Hanuma, this way, on saying; vR^itta sampannam = social attitude - politesse, rich in; udaara bala vikramam = imposing, by might, by valour - Sugreeva; sugriivam abraviit = to Sugreeva, spoke.
4.26.12
इमम् अपि अंगदम् वीरम् यौवराज्ये अभिषेचय ॥ज्येष्ठस्य हि सुतो ज्येष्ठः सदृशो विक्रमेण च |
अंगदो
अयम् अदीनात्मा यौवराज्यस्य भाजनम् ॥
"You may even crown this brave Angada as crown prince, he is the eldest son of your elder brother, his bravery is kindred to that of his father, and thus this enthusiastic Angada will be a well-chosen designee for the crown-princeship. [4-26-12b, 13]
12b, 13a. viiram imam angadam api = brave one, this, Angada, even; yauvaraajye abhiSecaya = in crown princedom, you crown him; jyeSThasya = [your] elder [brother's]; jyeSThaH sutaH = eldest, son; vikrameNa sadR^ishaH ca = by bravery, similar to, even [ to Vali, or to you]; a diina aatmaa = not, pathetic, at heart - enthusiastic one, Angada on becoming]; ayam angadaH = this one, Angada; yauva raajyasya = for crown, princedom; bhaajanam = well-chosen one.
The eldest son with kingly merits, though parented by an elder brother, need be crowned as crown prince anena jyShTho guNavaan jyeShTha bhraatR^i putro api yauva raajye abhiShecaniiya iti uktam - dharmakuutamThe whole Maha Bharata is based on this rule till a gruesome war has chanced.
4.26.14
पूर्वो अयम् वार्षिको मासः श्रावणः सलिल आगमः |
प्रवृत्ताः सौम्य चत्वारो मासा वार्षिक संज्ञिताः ॥
"The four month period specified for rainy season has commenced, oh gentle Sugreeva, and this is shravaNa, the first month of rainy season that brings many showers.
saumya = oh, gentle - Sugreeva; vaarSika sanj~nitaaH = of rainy season, indicated as - months specified as rainy season; catvaaraH maasaa = are four, months; pravR^ittaaH = emerged, commenced; ayam = this is; salila aagamaH = [much] water, coming - showering many showers; vaarSikaH = of rainy season; puurvaH = first one; shraavaNaH maasaH = Shravana, month.
This month shrvaNa, compares nearly with July-August months. There are elaborate accounts for calculating the duration of Ramayana basing on the months indicated here and there, and they cannot be included here for these calculations vary in themselves. The Hindu seasons are six as detailed in Bala Kanda 1-12-1.
4.26.15
न अयम् उद्योग समयः प्रविश त्वम् पुरीम् शुभाम् |
अस्मिन् वत्स्यामि अहम् सौम्य पर्वते सह लक्ष्मणः ॥
"This is not a time for any striving, hence you enter the propitious city Kishkindha, oh, gentle Sugreeva, and I for my part will stay on this mountain along with Lakshmana.
saumya = oh, gentle Sugreeva; ayam udyoga samayaH = this, for striving, time; na = is not; tvam shubhaam puriim pravisha = you, propitious, city, enter; aham saha lakSmaNaH = I, with, Lakshmana; asmin parvate vatsyaami = on this, mountain, I will stay.
4.26.16
इयम् गिरि गुहा रम्या विशाला युक्त मारुता |
प्रभूत सलिला सौम्य प्रभूत कमल उत्पला ॥
"This mountain cave is heart-pleasing by being spacious with worthwhile breeze, oh, gentle one, water is copious and red and blue lotuses are aplenty about this place.
saumya = oh, gentle one; iyam giri guhaa ramyaa = this, mountain, cave, is heart-pleasing; vishaalaa = spacious; yukta maarutaa = having creditable, breeze; around this place; prabhuuta salilaa = copious, is water; prabhuuta kamala utpalaa = aplenty, red-lotuses, blue-lotuses.
4.26.17
कार्तिके समनुप्राप्ते त्वम् रावण वधे यत |
एष नः समयः सौम्य प्रविश त्वम् स्वम् आलयम् ॥अभिषिंचस्व
राज्ये च सुहृदः संप्रहर्षय |
"On the advent of kaartika month, October, say post-rainy season, you shall do your best in the cause of Ravana's elimination, and this is our covenant, and hence oh, gentle Sugreeva, for now enter your mansion, be enthroned in kingdom as well, and exhilarate your friends." [4-26-17, 18a]
17, 18a. kaartike sam anu praapte = kaartika month, well, near, on the advent of; tvam raavaNa vadhe yata = you, for Ravana's, in the matter of elimination, make effort; eSa naH samayaH = this way, our, accordance is; saumya = oh, gentle one; tvam svam aalayam pravisha = you, your own, mansion enter - for now; raajye abhiSincasva ca = in kingdom, be enthroned, as well; su hR^idaH = good-hearted ones - your friends; sam pra harSaya = full, well, gladden - exhilarate.
4.26.18
इति राम अभ्यनुज्ञातः सुग्रीवो वानरर्षभः ॥प्रविवेश पुरीम् रम्याम् किष्किंधाम् वालि पालिताम् |
Thus when Rama countenanced that best vanara Sugreeva entered the charming city Kishkindha which is so far ruled by Vali. [4-26-18b, 19a]
18b, 19a. iti raama abhi anuj~naataH = thus, by Rama, well, permitted - countenanced in; sugriivaH vaanara rSabhaH = Vanara-s, best; vaali paalitaam = by Vali, ruled; ramyaam kiSkindhaam puriim = charming, in Kishkindha, in city; pravivesha = entered.
4.26.19
तम् वानर सहस्राणि प्रविष्टम् वानर ईश्वरम् ॥अभिवार्य प्रहृष्टानि सर्वतः प्लवगेश्वरम् |
When the sovereign of vanara-s Sugreeva has entered the city, very gladly thousands of vanara-s have also entered and fenced off that lord of fly-jumpers from all over. [4-26-19b, 20a]
19b, 20a. vaanara iishvaram = vanara-s, sovereign; praviSTam = who has entered; tam abhivaarya = him, on surrounding; vaanara sahasraaNi prahR^iSTaani = vanara-s, in thousands, very gladsomely; sarvataH plavaga iishvaram = from all over, fly-jumper's, lord of; [vaanara sahasraaNi praviSThaani = vanara-s, in thousands, who have [also] entered; paryavaarayan = gathered round - they fenced him in.]
4.26.20
ततः प्रकृतयः सर्वा दृष्ट्वा हरि गण ईश्वरम् ॥प्रणम्य मूर्ध्ना पतिता वसुधायाम् समाहिताः |
All the inmates and ministers in Kishkindha then revered the lord of monkey throngs Sugreeva with their head-bent, and they have also prostrated before him with an assiduously polite attitude. [4-26-20b, 21a]
20b, 21a. tataH = then; sarvaaH prakR^itayaH = all, natives - inmates and ministers in Kishkindha; hari gaNa iishvaram = monkey, throng, lord of; dR^iSTvaa = on seeing - as protocol; muurdhnaa praNamya = with heads [head-bent,] on revering; samaahitaaH = attentively - with assiduously polite attitude; vasudhaayaam patitaaH = on ground, they fell - prostrated.
4.26.21
सुग्रीवः प्रकृतीः सर्वाः संभाष्य उत्थाप्य वीर्यवान् ॥भ्रातुर् अंतः पुरम् सौम्यम् प्रविवेश महाबलः
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Raising the rank-and-file members from their prostration, and on exchanging a word or two with them, that valiant and highly mighty Sugreeva entered the beautiful palace-chambers of his brother. [4-26-21b, 22a]
21b, 22a. viiryavaan = valiant one; mahaabalaH = highly mighty one; sugriivaH = such a Sugreeva; sarvaaH prakR^itiiH utthaapya = all, rank-and-file members, on raising them up; sambhaaSya = conversed - exchanging greetings; bhraatuH saumyam antaH puram pravivesha = brother's, beautiful [not gentle here,] inner, palace - palace-chambers, entered.
4.26.22
प्रविष्टम् भीम विक्रांतम् सुग्रीवम् वानरर्षभम् ॥अभ्यषिंचंत सुहृदः सहस्राक्षम् इव अमराः |
When that prodigiously venturesome arch-vanara Sugreeva has entered the palace his cohorts anointed him as gods would anoint the Thousand-eyed Indra. [4-26-22b, 23a]
22b, 23a. praviSTam = one who entered palace; bhiima vikraantam = prodigiously, venturesome; vaanara rSabham sugriivam vanara-s, arch - arch-vanara, Sugreeva is; su hR^idaH = good, hearted ones - his cohorts; abhyaSincanta = anointed; amaraaH sahasra akSam iva = gods, thousand, eyed one - Indra, as with.
4.26.23
तस्य पाण्डुरम् आजह्रुः छत्रम् हेम परिष्कृतम् ॥शुक्ले च वाल व्यजने हेम दण्डे यशस्करे |
तथा सर्वाणि
रत्नानि सर्व बीज औषधानि च ॥स क्षीराणाम् च वृक्षाणाम् प्ररोहान् कुसुमानि च |
शुक्लानि चैव वस्त्राणि
श्वेतम् चैव अनुलेपनम् ॥सुगंधीनि च माल्यानि स्थलजानि अंबुजानि च |
चन्दनानि च दिव्यानि गन्धाम् च
विविधान् बहून् ॥अक्षतम् जात रूपम् च प्रियंगु मधु सर्पिषी |
दधि चर्म च वैयाघ्रम् परार्ध्ये च अपि
उपानहौ ॥समालंभनम् आदाय गोरोचनम् मनः शिलाम् |
आजग्मुः तत्र मुदिता वराः कन्याः च षोडश ॥
A white parasol highly ornate in gold, long-furred royal-fans with golden handles that are the enhancers of celebrity are brought for Sugreeva's anointment. Likewise, on taking all kinds of jewels, seeds, herbs, sprouts of trees that are still exuding milky latex, also flowers, and white royal-robes and white body-cream, lotuses bloomed on dry-land, best sandal paste, also various and numerous perfumes, Holy-yellow-rice, gold, seeds that are small and fragrant called priyangu, honey, ghee, curds, skin of tiger, tassels of fragrant flowers, and invaluable sandal shoes, unguents before oil bath, orpiment preparations one in yellow called gorochana, and the other in red called Manshila, there arrived sixteen best and cheerful damsels. [4-26-23b, 24, 25, 26, 27, 28]
23b, 24, 25, 26, 27, 28. paaNDuram = pure white; hema pariSkR^itam = in gold, highly ornate; Chatram = parasol; hema daNDe yashas kare = having golden, handles, celebrity, enhancers; shukle vaala vyajane = white, long-furred, royal-fans; tasya aajahruH = for him, they fetched; tathaa = likewise; SoDasha muditaa varaaH kanyaaH ca = sixteen, cheerful, best, maidens, also; sarvaaNi ratnaani = all kinds, of jewels; sarva biija auSadhaani ca = all, seeds, herbs, also; sa kSiiraaNaam vR^ikSaaNaam prarohaan = with, milky exude [latex,] of trees, sprouts; kusumaani ca = flowers, also; shuklaani vastraaNi caiva = white, royal robes, also thus; shvetam anulepanam caiva = white, body-cream, also thus; sugandhiini maalyaani ca = fragrant, tassels of flowers, also; sthala jaani ambu-jaani ca = on earth, [birthed] bloomed, in water-bloomed - lotuses, lotuses bloomed on dry-land, also; divyaani candanaani ca = best, sandal paste, also; vividhaan = various; bahuun = numerous; gandhaam ca = perfumes, also; akSatam = holy-yellow-rice; jaataruupam ca = gold, also; priyangu = a small fragrant seed [Nauclea cadamba]; madhu = honey; sarpiSii = ghee; dadhi = curds; vaiyaaghram carma ca = pertaining to tiger, skin, also; paraardhye upaanahau ca api = invaluable, sandal shoes, also, even; sam aa lambhanam = fully, over, spreading-paste - unguents, paste spread on body before oil bath; gorocanam = gorocana - yellow arsenic, orpiment from animal; manaH shilaam = mind, stone - realgar, red arsenic, another orpiment for using as tilaka]; aadaaya = on taking; tatra aajagmuH = there, arrived.
4.26.29
ततः ते वानर श्रेष्ठम् अभिषेक्तुम् यथा विधि |
रत्नैर् वस्त्रैः च भक्ष्यैः च तोषयित्वा द्विजर्षभान् ॥
They the Vanara-s have then started to anoint that best Vanara Sugreeva according to the tradition, having appeased the eminent Brahmans with jewels, garments and delicacies.
tataH = then; ratnaiH vastraiH bhakSyaiH ca = with jewels, garments, delicacies, also; dvija rSabhaan toSayitvaa = Brahmans, the eminent, on appeasing; te = they the Vanara-s; yathaa vidhi = as per, tradition; vaanara shreSTham = Vanara, best of; abhiSektum = to anoint - they started.
4.26.30
ततः कुश परिस्तीर्णम् समिद्धम् जात वेदसम् |
मंत्र पूतेन हविषा हुत्वा मंत्रविदो जनाः ॥
Authoritative scholars in Vedic-hymns then spreading the ritual grass around the Fire-altar which is with enkindled Ritual-fire oblated fire oblations into it duly sanctifying them with hymns.
tataH = then; mantra vidaH janaaH = hymnal, authority, scholars; kusha pari stiirNam = then, sacred grass [Kusha-grass,] over, spread; samiddham = enkindled jaatavedasam = ritual-fire; mantra puutena haviSaa = with hymns, sanctified, with fire-oblations; hutvaa = having oblated - they commenced enthronement.
4.26.31
ततो हेम प्रतिष्ठाने वर आस्तरण संवृते |
प्रासाद शिखरे रम्ये चित्र माल्य उपशोभिते ॥प्राङ्मुखम् विधिवत्
मंत्रैः स्थापयित्वा वर आसने |
नदी नदेभ्यः संहृत्य तीर्थेभ्यः च समंततः ॥आहृत्य च समुद्रेभ्यः सर्वेभ्यो
वानरर्षभाः |
अपः कनक कुंभेषु निधाय विमलम् जलम् ॥शुभैः वृषभ शृन्गैः च कलशैः च एव कांचनैः |
शास्त्र
दृष्टेन विधिना महर्षि विहितेन च ॥गजो गवाक्षो गवयः शरभो गंधमादनः |
मैन्दः च द्विविदः चैव हनूमान्
जांबवान् तथा ॥अभ्यषिंचंत सुग्रीवम् प्रसन्नेन सुगंधिना |
सलिलेन सहस्राक्षम् वसवो वासवम् यथा ॥
On a splendid, choicest and finely upholstered throne with golden legs that is kept atop a rostrum that is shining forth with various flower tassels, Sugreeva is procedurally inducted to sit facing east to the chanting of Vedic hymns. Then, Vanara-s like Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda, Dvividha, also thus Hanuma, Jambavanta have started pouring pure water on Sugreeva, which the best vanara-s have collected from the rivers flowing to east, as well as to west, from each of the sacred-declivity of rivers, from every ocean, and stored in golden flasks. Thus those have anointed Sugreeva with those pellucid and well-perfumed waters poured from golden vessels through the auspicious horns of bulls as revealed in scriptures and as great sages have defined, which anointment is like eight of Vasu-gods anointing the Thousand-eyed Indra.
31, 32, 33, 34, 35, 36. tataH = then; praasaada = on a beautiful, a raised platform for spectators - rostrum; shikhare = atop rostrum; hema pratiSThaane = one a golden, pedestal - a throne with golden standard - legs; vara aastaraNa samvR^ite = best, overlain - throne overlain with best upholstery; citra maalya upashobhite = with various, flower-tassels, shining forth; ramye vara aasane = on a splendid, choicest, seat - throne; mantraiH = with hymn-chants; vidhivat = procedurally; praa~N mukham sthaapayitvaa = east, facing, on establishing - making him to sit; nadii nadebhyaH = from eastward rivers, from westward rivers; samantataH tiirthebhyaH ca = from everywhere, from sacred declivities - bath places of rivers, also; apaH samhR^itya ca = water, on collecting, also; sarvebhyaH samudrebhyaH ca = all of the, from oceans, also; vi malam jalam = un, blemished - pure, waters; aahR^itya ca = on collecting, also; kanaka kumbheSu = in golden, flasks; nidhaaya = on storing; vaanararSabhaaH = Vanara-s, the best ones; like; gajaH gavaakSaH gavayaH sharabhaH gandhamaadanaH maindaH dvividaH = Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda, Dvivida; hanuumaan tathaa jaambavaan caiva = Hanuma, likewise, Jambavanta, also thus; prasannena su gandhinaa salilena = pellucid, well, perfumed, waters; shaastra dR^iSTena = scriptural [Vedic,] viewpoint [revealed]; maharSi vihitena ca = by great-sages, defined; with such; vidhinaa = procedures; shubhaiH vR^iSabha shR^ingaiH ca = through - auspicious, bull, horns, also; kaancanaiH kalashaiH ca eva = with golden, vessels, also, even; vasavaH = by Vasu-s - gods; sahasra akSam vaasavam yathaa = thousand, eyed, Indra, as with; sugriivam abhyaSincanta = Sugreeva, is anointed by them.
Hindu tradition draws its methodology of religious ceremonies mainly from two sources shruti Veda-s, and smR^iti, suutra-s rules framed by sages. In the above verse it is said that water is poured through the horns of bulls. It is a practise to do so to achieve religious merit. So also bathing God Shiva through the horn of rhino is said to be the highest method of abhiSeka anointment.
4.26.37
अभिषिक्ते तु सुग्रीवे सर्वे वानर पुंगवाः |
प्रचुक्रुशुर् महात्मानो हृष्टाः शत सहस्रशः ॥
Hundreds and thousands of the great-souled and prominent vanara-s that are there, all of them have cheerily raised high hullabaloos while Sugreeva is anointed.
sugriive abhiSikte tu = while Sugreeva, is being anointed; shata sahasrashaH = hundreds, and thousands of; sarve mahaatmaanaH = all, great-souled ones; vaanara pungavaaH = Vanara-s, the best; hR^iSTaaH = cheerily = pra cukrushuH = highly, shouted - chattered, raised hullabaloos.
4.26.38
रामस्य तु वचः कुर्वन् सुग्रीवो हरि पुंगवः |
अंगदम् संपरिष्वज्य यौवराज्ये अभिषेचयत् ॥
The best one among monkeys Sugreeva graciously embraced Angada and anointed his as crown prince in order to effectuate Rama's word.
38 hari pungavaH sugriivaH = among monkeys, best one, Sugreeva; raamasya vacaH kurvan = Rama's, word, to effectuate; angadam sam pariSvajya = Angada, on graciously embracing; yauvaraajye abhiSecayat = in crown princedom, anointed.
4.26.39
अंगदे च अभिषिक्ते तु सानुक्रोशाः प्लवंगमाः |
साधु साधु इति सुग्रीवम् महात्मानो हि अपूजयन् ॥
On the anointment of Angada those fly-jumpers that have sympathy for him have acclaimed Sugreeva saying, 'well done, well done.'
angade ca abhiSikte tu = on Angada, also, when anointed, but; sa anu kroshaaH = with, entailing, sadness - those that are sympathetic to Angada; mahaatmaanaH = great-souled; plavangamaaH = fly-jumpers; saadhu saadhu iti = merciful, merciful, thus; sugriivam apuujayan hi = at Sugreeva, worshipped - acclaimed, indeed.
4.26.40
रामम् च एव महात्मानम् लक्ष्मणम् च पुनः पुनः |
प्रीताः च तुष्टुवुः सर्वे तादृशे तत्र वर्तिनि ॥
While that kind of pompous anointment is taking place all are gladdened and that way they repeatedly extolled the great-souled Rama, and even Lakshmana too.
tatra = there; taadR^ishe = that kind of - pompous anointment; vartini = while taking place; sarve priitaaH ca = all, are gladdened, also; mahaatmaanam raamam ca eva = great-souled, at Rama, that way; lakshmaNam ca = at Lakshmana, also; punaH punaH tuSTuvuH = again, again, extolled.
4.26.41
हृष्ट पुष्ट जन आकीर्णा पताका ध्वज शोभिता |
बभूव नगरी रम्या क्षिकिंधा गिरि गह्वरे ॥
That magnificent city Kishkindha situated in the cave of mountain which is already splendorous with flags of triumph and banners is further splendorous with blithe and burly monkeys overspreading it.
giri gahvare = that are in mountain's, cavern; pataakaa dhvaja shobhitaa = with flags [of triumph,] flag staffs, splendorous; ramyaa kSikindhaa nagarii = magnificent, Kishkindha, city; hR^iSTa puSTa jana aakiirNaa = with blithe, bulgy, people - monkeys, overspread with.
4.26.42
निवेद्य रामाय तदा महात्मने
महा अभिषेकम् कपि वाहनी पतिः |
रुमाम् च भार्याम् उपलभ्य वीर्यवान्
अवाप राज्यम्
त्रिदश अधिपो यथा ॥
The valiant Sugreeva who is by now the king of monkeys army, then apprised the great-souled Rama about his grand anointment, and thus he not only regained his wife Ruma but also secured the kingdom, like the chief of divinities Indra.
tadaa = then; viiryavaan = valiant; kapi vaahanii patiH = of monkeys, army's, king - Sugreeva; mahaa aatmane raamaaya = to great, souled one, to Rama; mahaa abhiSekam = about grand, anointment; nivedya = apprised; bhaaryaam rumaam ca upalabhya = wife, Ruma, also, on regaining; tridasha adhipaH yathaa = divinities, chief [Indra,] as with; raajyam avaapa = kingdom, achieved.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे षड् विंशः सर्गः
Sarga 27
4.27.1
अभिषिक्ते तु सुग्रीवे प्रविष्टे वानरे गुहाम् |
आजगाम सह भ्रात्रा रामः प्रस्रवणम् गिरिम् ॥
Rama along with his brother Lakshmana reached Mt. Prasavana while the enthroned Sugreeva entered the cave-city Kishkindha.
abhiSikte vaanare sugriive tu = anointed, vanara, Sugreeva, on his part; guhaam praviSTe = into cave - Kishkindha, while entering; raamaH bhraatraa saha = Rama, brother, along with; prasravaNam girim aajagaama = to Prasavana, mountain, reached.
4.27.2
शार्दूल मृग संघुष्टम् सिंहैः भीम रवैः वृतम् |
नाना गुल्म लता गूढम् बहु पादप संकुलम् ॥ऋक्ष वानर गोपुच्छैः मार्जारैः च निषेवितम् |
मेघ राशि निभम् शैलम् नित्यम् शुचिकरम् शिवम् ॥
Mt. Prasavana is pervaded with noisily growling tigers and beasts, mightily roaring lions, compacted with diverse shrubs and creeper-plants, overspread with many a kind of tree, thus it is adored by bears, monkeys, baboons, and even by wildcats, and that mountain which is always sanctifying and tranquil is like a heap of clouds in its shine.
shaarduula mR^iga sam ghuSTam = with tigers, beasts, verily [noisily,] growling; bhiima ravaiH simhaiH vR^itam = mightily, roaring, with lions, pervaded; naanaa gulma lataa guuDham = divers, shrubs, creeper-plants, compacted with; bahu paadapa samkulam = many, trees, overspread; R^ikSa vaanara gopucChaiH maarjaaraiH ca = with bears, monkeys, baboons, wildcats, also; niSevitam = adored by; megha raashi nibham = clouds, heap of, in shine with; nityam shucikaram shivam shailam [suchi jala aashayam] = always sanctifying, tranquil, mountain, [with unspoilt, water, resorts]; Rama reached such a mountain.
As a mass of clouds always showers water this cloudlike mountain also appears to be always showering unspoilt and sanctifying water by way of its rapids, waterfalls and cascades and other water resorts. Hence, it is water giving earthly cloud.
4.27.4
तस्य शैलस्य शिखरे महतीम् आयताम् गुहाम् |
प्रत्यगृह्णीत वासार्थम् रामः सौमित्रिणा सह ॥
Rama along with Lakshmana has taken up an ample spaced cave as residence on the cliff of that mountain.
raamaH saumitriNaa saha = Rama, Saumitri, along with; tasya shailasya shikhare = on that, mountain's, cliff; mahatiim aayataam guhaam = ample, spaced, cave; vaasaartham pratyagR^ihNiita = for residence, has taken up.
4.27.5
कृत्वा च समयम् रामः सुग्रीवेण सह अनघ |
काल युक्तम् महद् वाक्यम् उवाच रघुनन्दन ॥विनीतम् भ्रातरम् भ्राता लक्ष्मणम् लक्ष्मि वर्धनम् |
Rama, the faultless one and the elder brother of Lakshmana, who is the delight of Raghu's dynasty, and who made an accord with Sugreeva regarding cessation of activity during rainy season, spoke these significant and timely words to his humble brother Lakshmana who is the enhancer of prosperity. [4-27-5, 6a]
5, 6a. anaghaH = faultless one; raghu nandanaH = Raghu's dynasty, delighter of; bhraataa raamaH = brother, Rama; sugriiveNa saha samayam kR^itvaa ca = with Sugreeva, an accord, having made; viniitam bhraataram lakshmi vardhanam = humble one, prosperity, enhancer of, with Lakshmana; kaala yuktam mahat vaakyam = time, bound - befitting to that time, sinificant, word; uvaaca = spoke.
4.27.6
इयम् गिरि गुहा रम्या विशाला युक्त मारुता ॥अस्याम् वस्त्याम सौमित्रे वर्ष रात्रम् अरिंदम |
"This delightful mountain cave is spacious and breezy, hence, oh, enemy destroyer Soumitri, let us stay in this during rainy nights.
6b, 7a. arindama saumitre = oh, enemy-destroyer Soumitri; ramyaa iyam giri guhaa = delightful one, this, mountain, cave; vishaalaa = is spacious; yukta maarutaa = with adequate, breeze - pleasantly windy - breezy; varSa raatram = during rainy, nights; asyaam vastyaama = in here, we live.
4.27.7
गिरि शृंगम् इदम् रम्यम् उत्तमम् पार्थिवात्मज ॥श्वेताभिः कृष्ण ताम्राभिः शिलाभिः उपशोभितम् |
नाना धातु समाकीर्णम् नदी दर्दुर संयुतम् ॥विविधैः वृक्ष षण्डैः च चारु चित्र लता युतम् |
नाना विहग संघुष्टम् मयूर वर नादितम् ॥मालती कुंद गुल्मैः च सिंदुवारैः शिरीषकैः |
कदंब अर्जुन सर्जैः च पुष्पितैः उपशोभितम् ॥
"This admirable peak of mountain is embellished with white, black and coppery rock faces, oh, prince, thus this is fully overspread with diverse ores. Bristling with rivers and frogs, and brimmed with clumps of various trees along with beautiful and amazing creeper-plants it is elaborated. It is highly reverberated with diverse birds and filled with the screeches of best peacocks. And bloomed Maalati and Jasmine bushes, also trees like Sindhuvara, Shirrishika, further the trees like Kadamba, Arjuna, and Sarja in bloom, are brightening it and it is delightful. [4-27-7b, 8, 9, 10]
7b, 8, 9, 10. paarthiva aatmaja = oh, king's, son - oh, prince; shvetaabhiH kR^iSNa taamraabhiH = white ones, black ones, coppery ones; shilaabhiH = with boulders - rock faces; upa shobhitam = embellished with; naanaa dhaatu sam aakiirNam = with diverse, ores, fully, overspread; nadii dardura [nirjhara] samyutam = rivers, frogs [rivulets,] bristling with; vividhaiH vR^iksha SaNDaiH ca = various, tree, clumps, also - brimming with; caaru citra lataa yutam = beautiful, amazing, creeper-plants, along with - it is elaborated; naanaa vihaga samghuSTam = diverse, birds, well, reverberated with; mayuura vara naaditam = peacocks, best, filled with screeches of; maalatii kunda gulmaiH ca = Maalati, Jasmine, with bushes, also; sinduvaaraiH shiriiSakaiH = Sindhuvara trees, Shirrishika trees, also; puSpitaiH kadamba arjuna sarjaiH ca = with bloomed, Kadamba, Arjuna, Sarja, also; upashobhitam = it is brightened with; uttamam idam giri shR^ingam = admirable, mountain's, peak; ramyam = = is delightful.
The botanical names for these trees are provided in chapter 1 of Kishkindha, where some more elaborate description of nature is available. These may please be referred there. These lists of trees may not be taken as just for page filling, but they may be regarded as the esteemed natural resources that cause natural and timely rainfalls, which occurs in the next chapter.
4.27.11
इयम् च नलिनि रम्या फुल्ल पंकज मण्डितैः |
न अति दूरे गुहाया नौ भविष्यति नृपात्मज ॥
"This pleasant lake of lotuses enwreathed with its blossomy lotuses, oh, prince, is available not far away from our cave.
nR^ipa aatmaja = oh, king's, son; phulla pankaja maNDitaiH = blossomy, lotuses, enwreathed with; ramyaa = pleasant one; iyam nalini ca = this one, lotus-lake, also; nau guhaayaa = to our, cave; na ati duure = not, very, far from; bhaviSyati = is available.
4.27.12
प्राग् उदक् प्रवणे देशे गुहा साधु भविष्यति |
पश्चात् च एव उन्नता सौम्य निवाते अयम् भविष्यति ॥
"This cave with its north-easterly slope will be homely for us since the inrush of rainwater will be less, oh, gentle one, also thus with its upraised westerly portion this cave will be less of gusts that come from east.
saumya = oh, gentle one; praak udak pravaNe deshe = that is in - east, north, sloppy, place; guhaa = cave; saadhu bhaviSyati = good, it will be - homely; pashcaat unnataa ca eva = in west, upraised, also, thus; ayam = this one - cave; ni vaataa bhaviSyati = without, gust, it will be.
4.27.13
गुहा द्वारे च सौमित्रे शिला सम तला शिवा |
कृष्णा च एव आयता चैव भिन्न अंजन चय उपममा ॥
"The black stone available at the doorway of the cave that looks like a spattered mound of mascara is broad, even-surfaced, and will be pleasant for a repose.
saumitre = oh, Soumitri; guhaa dvaare ca = at cave's, doorway, also; sama talaa = even, surfaced; kR^iSNaa aayataa caiva = black, broad one, also thus; bhinna anjana caya upamamaa = spattered, mascara, mound, in simile; shilaa = stone - available; shivaa = is pleasant.
4.27.14
गिरि शृंगम् इदम् तात पश्य च उत्तरतः सुभम् |
भिन्न अंजन चय आकारम् अंभोधरम् इव उदितम् ॥
"See this mountain peak that looks like a scattered mound of mascara, dear boy, which rose up like a black-cloud on the sky, and it is an auspicious one for it is in northern side.
taata = dear boy; uttarataH = on northern side; bhinna anjana caya aakaaram = scattered, mascara, mound, in shape; uditam = rose up; ambhaH dharam iva = water, carrier - black-cloud, like - cloud turned upside down; subham idam giri shR^ingam pashya ca = auspicious one, this, mountain, peak, see, also.
4.27.15
दक्षिणस्याम् अपि दिश स्थितम् श्वेतम् इव अंबरम् |
कैलास शिखर प्रख्यम् नाना धातु विराजितम् ॥
"Even see this mountain available in the southerly direction as if a white cloth is spread on sky, which is vying with Mt. Kailash and abounding with many an ore.
dakshiNasyaam disha api = in southern, quarter, even in; sthitam = available; shvetam ambaram iva = white, cloth, as if; kailaasa shikhara prakhyam = Mt. Kailash, peak, vies with; naanaa dhaatu viraajitam = many, ores, abounding in; [pashya = you see, another mountain.]
4.27.16
प्राचीन वाहिनीम् चैव नदीम् भृशम् अकर्दमम् |
गुहायाः परतः पश्य त्रिकूटे जह्नवीम् इव ॥चन्दनैः तिलकैः सालैः तमालैः अतिमुक्तकैः |
पद्मकैः सरलैः चैव अशोकैः चैव शोभितम् ॥
"Also see this river unusually sludge-less, flowing from the wide of the cave and streaming eastward, spruced up with trees like Sandalwood, Tilaka, Saala, Tamaala, Atimukta, Padmaka, Sarala, and even with Ashoka trees, and it looks as if River Ganga is flowing in Trikuta.
16, 17. praaciina vaahiniim caiva = to east, streaming, at river, also thus; bhR^isham a kardamam = unusually, without, sludge; candanaiH tilakaiH saalaiH tamaalaiH atimuktakaiH = with trees like - Sandalwood, tialaka, Saala, Tamaala, Atimukta; padmakaiH saralaiH caiva = Padmaka, Sarala, also thus; ashokaiH caiva = with Ashoka trees, even; shobhitam = spruced up; trikuuTe jahnaviim iva = in Trikuta, Jahnvi [Ganga,] like; nadiim = such a river; guhaayaaH parataH pashya = cave's, wide of, see.
They are now in Kishkindha and Trikuta is in Himalayan range. There at Mt. Trikuta or Mt. Meru or Himalayan mountains it is River Jahnavi or Ganga and here at Mt. Prasavana the river is Tungabhadra, which is affectionately remembered as River Ganga.
4.27.18
वानीरैः तिमिदैः चैव वकुलैः केतकैः अपि |
हिन्तालैः तिनिशैः नीपैः वेतसैः कृतमालकैः ॥तीरजैः शोभिता भाति नाना रूपैः ततः ततः |
वसन आभरण उपेत प्रमद एव अभ्यलंकृता ॥
"With the trees born on the riverbank and available here and there in various shapes, like Vaaniira, Timida, Vakula, Ketaka, and with Hintaala, Tinisha, Niipa, Vetasa, Kritamaala trees, that river is brightened up, and thus that river appears as a dame finely bedecked with raiment and ornaments.
tiira jaiH = on riverbank, born; naanaa ruupaiH = various, in their shapes; tataH tataH = there, there; available; vaaniiraiH timidaiH vakulaiH ketakaiH = with trees like Vaaniira, Timida, Vakula, Ketaka; hintaalaiH tinishaiH niipaiH vetasaiH kR^itamaalakaiH = Hintaala, Tinisha, Niipa, Vetasa, Kritamaala trees; shobhitaa = brightened with; that river; vasana aabharaNa upeta = raiment, ornaments, along with; abhi alankR^itaa = finely, bedecked; pramada iva bhaati = lady, as if, [river is] appears to be.
4.27.20
शतशः पक्षि सन्घैः च नाना नाद विनादिता |
एकैकम् अनुरक्तैः च चक्रवाकैः अलंकृता ॥पुलिनैः अति रम्यैः च हंस सारस सेविता |
प्रहसंती इव भाति एषा नारी रत्न विभूषिता ॥
"This river is fairly resonated with the calls of diverse birds in hundreds of flights, beautified with ruddy gees that are doting one upon the other, and admired by the swans and cranes upon her highly appealing sand-isles, thus she appears to be a damsel decorated with jewels with a toothy grin.
20, 21. shatashaH pakshi sanghaiH ca = in hundreds, of bird, flights; naanaa naada vi naaditaa = diverse, calls, verily - fairly, resonated with; eka ekam anuraktaiH ca = one, another, doting upon, also; cakravaakaiH alankR^itaa = with Cakravaka [Ruddy gees,] beautified; ati ramyaiH pulinaiH ca = with highly, appealing, sand-isles, also; hamsa saarasa sevitaa = by swans, Indian cranes, admired; eSaa = she - this river is; naarii ratna vibhuuSita [naanaa ratna samanvitaa] = damsel, jewels, decorated with; [many, jewels, having]; pra hasantii iva bhaati = well, smiling - with a toothy grin, like, appearing to be.
These accounts come under vipra lambha sR^ingaara, dear-departed-romanticism. The ruddy gees are this river-damsel's rubbing breasts under her breast-band. The sandy-mounds are her buttocks, or her pearl-white teeth, saarasa Indian cranes are her eyes. The swans, by their nature they are famous for their majestic floating. With such a floating of swans the majestic cruise of the maiden called river is perceptible. The clucking sounds of the birds are like the tinkles from the tinkling bells of that maiden's anklets. alankaara : utprekhsa say, hyperbolic rhetoric.
4.27.22
क्वचित् नीलोत्पलैः च्छन्न भाति रक्तोत्पलैः क्वचित् |
क्वचित् भाति शुक्लैः च दिव्यैः कुमुद कुड्मलैः ॥
"Somewhere overspread with blue water-lilies, elsewhere with red water-lilies she is shining forth, and she is also shimmering with the beautiful buds of white water-lilies, somewhere else.
kvacit niila utpalaiH = somewhere, with blue, water-lilies; kvacit rakta utpalaiH = elsewhere, with red, water-lilies; cChannaa = overspread with; bhaati = river is - shining forth; kvacit = somewhere else; shuklaiH ca = with white [lilies,] also; divyaiH kumuda kuDmalaiH = beautiful, with water-lilies, buds; bhaati = shimmering.
4.27.23
पारिप्लव शतैः जुष्टा बर्हि क्रौन्च विनादिता |
रमणिया नदी सौम्य मुनि संघ निषेविता ॥
"With hundreds of waterfowls cherishing it, screeches of peacocks and cackles of curlews reverberating around, assemblages of sages bustling about, this gracious river is heart-pleasing.
paariplava shataiH juSTaa = waterfowls, in hundreds, cherished by; barhi krauncha vi naaditaa = by peacocks, by curlews, much, noised - reverberant with screams cackles; muni sangha niSevitaa = by saint, assemblages, served by - bustling around; saumya nadii ramaNiyaa = gracious, river, is heart-pleasing.
4.27.24
पश्य चंदन वृक्षाणाम् पंक्ती सुरुचिरा इव |
ककुभानम् च दृश्यन्ते मनसा इव उदिताः समम् ॥
"As if seeded by the wish of some divine creativity the rows of sandalwood trees that are virtually captivating have sprang forth uniformly, so also, the rows of Arjuna trees too appear in a similar pattern.
candana vR^ikshaaNaam = of sandalwood, trees; suruciraa iva = captivating, as if - virtually; panktiiH pashya = rows, you see; samam = uniformly; manasaa = [seeded] by the wish of [some divine creativity]; uditaaH = sprang forth; iva = as if; they appear; kakubhaanam [panktii] ca dR^ishyante = Kakubha - Arjuna trees, [rows of,] also - appear in similar pattern.
4.27.25
अहो सुरमणीयो अयम् देशः शत्रु निषूदन |
दृढम् रंस्याव सौमित्रे साधु अत्र निवसावहे ॥
"Aha! Soumitri, very exhilarating is this locale and we can happily reside here, oh, enemy-eliminator, we can certainly take delight in this environ.
shatru niSuudana saumitre = oh, enemy, eliminator, Soumitri; ayam deshaH su ramaNiiyaH = this, locale is, very, exhilarating; aho = aha; atra saadhu nivasaavahe = here, happily, we reside; dR^iDham ramsyaava = certainly, we take delight - in this environ.
4.27.26
इतः च न अति दूरे सा किष्किंधा चित्र कानना |
सुग्रीवस्य पुरी रम्या भविष्यति नृपात्मज ॥
"Further, oh, prince, hedged in charming groves that exquisite Kishkindha, the city of Sugreeva, will not be very far off from here.
nR^ipaatmaja = oh, king's, son; citra kaananaa = with charming, groves - hedged in; ramyaa = exquisite one; sugriivasya purii = Sugreeva's, city; saa kiSkindhaa = she, that Kishkindha; itaH = from here; na ati duure ca = not, very, far off, further; bhaviSyati = it will be.
4.27.27
गीत वादित्र निर्घोषः श्रूयते जयताम् वर |
नदताम् वानराणाम् च मृदंग आडंबरैः सह ॥
"The melodies of singing and the tunes of musical instruments played and sung in Kishkindha are heard from here, oh, the best-triumphant Lakshmana, and even the blares of vanara-s together with their snobbish drumming is heard, hence it is not far away.
jayataam vara = oh, among triumphant ones, best one; giita vaaditra nir ghoSaH = singing, musical instrument's, out flowing - melodies; nadataam vaanaraaNaam ca = blares of, Vanara-s, also; saha mR^idanga aaDambaraiH = along with, drum's - showy extravaganza; shruuyate = is heard - from here.
4.27.28
लब्ध्वा भार्याम् कपिवरः प्राप्य राज्यम् सुहृत् वृतः |
ध्रुवम् नंदति सुग्रीवः संप्राप्य महतीम् श्रियम् ॥
"It is definite that the best monkey Sugreeva must be surrounded by his friends, thus he must be exuberant, as he won an utmost prosperity in winning back his wife and winning the kingdom." Rama thus spoke to Lakshmana.
kapi varaH sugriivaH = monkey, the best, Sugreeva; bhaaryaam labdhvaa = wife, on winning back; raajyam praapya = kingdom, on winning; mahatiim shriyam sam praapya = choicest, prosperity, having won,; su hR^it = with good, hearted ones - friends; vR^itaH = surrounded with; nandati = he must be exuberant; dhruvam = definite is that.
4.27.29
इति उक्त्वा न्यवसत् तत्र राघवः सह लक्ष्मणः |
बहु दृश्य दरी कुंजे तस्मिन् प्रस्रवणे गिरौ ॥
Raghava having said thus resided on that Mt. Prasavana along with Lakshmana, whereat many sightly caves and arbours are there.
raaghavaH iti uktvaa = Raghava, thus, on saying; bahu dR^ishya darii kunje = with many, sightly, caves, arbours; tasmin prasravaNe girau = in there, on Prasavana, mountain; tatra = there; saha lakSmaNaH nyavasat = with, Lakshmana, resided.
4.27.30
सुसुखे हि बहु द्रव्ये तस्मिन् हि धरणी धरे |
वसतः तस्य रामस्य रतिः अल्पा अपि न अभवत् ॥
Though that mountain is indeed very comfortable, though it possess many objects of nature like flowers, fruits and waters, indeed, there is no slightest bliss to Rama while he resided there.
su sukhe hi = very, comfortable, admittedly; bahu dravye = with many, objects - like flowers, water etc; tasmin dharaNii dhare = therein, by earth, borne one - on mountain; vasataH = while residing; tasya raamasya = for him, to Rama; alpaa api = least, even - in the least; ratiH na abhavat hi = bliss, not, chanced, indeed.
4.27.31
हृताम् हि भार्याम् स्मरतः प्राणेभ्यो अपि गरीयसीम् |
उदय अभ्युदितम् दृष्ट्वा शशांकम् च विशेषतः ॥
He felt despondent in reminiscing about his wife who is loftier that his lives, but who is kidnapped, especially on seeing the moon just risen on the eastern mountain.
visheSataH = especially; udayat abhi uditam shashaankam dR^iSTvaa = from eastern mountain, just, risen, moon, on seeing; hR^itaam = one who is kidnapped; praaNebhyaH api gariiyasiim hi = than lives, even, loftier, indeed; bhaaryaam smarataH = wife, on reminiscing over; he became despondent.
4.27.32
आविवेश न तम् निद्रा निशासु शयनम् गतम् |
तत् समुत्थेन शोकेन बाष्प उपहत चेतसम् ॥
That anguish which is surging high in him has rendered him with a bosom marred with tears, thereby sleep has no effect on him even if he has gone to bed in nights.
tat = that; samutthena shokena = well- high, surging, anguish; baaSpa upahata cetasam = by tears, marred, with a bosom; nishaasu shayanam gatam = in nights, to bed, on going; tam = him; nidraa na aavivesha = sleep, has not, taken hold of - ineffective.
4.27.33
तम् शोचमानम् काकुत्स्थम् नित्यम् शोक परायणम् |
तुल्य दुःखो अब्रवीद् भ्राता लक्ष्मणो अनुनयम् वचः ॥
While pacifying Rama who is pensive and who is always subjected to grief, his brother Lakshmana who is similarly sad for his brother's sadness spoke these words.
shocamaanam = he who is pensive; nityam shoka paraayaNam = always, to grief, who is subjected to; tam kaakutstham = him, that Rama; anunayan = while pacifying; tulya duHkhaH = one who is - similarly, sad - for his brother; bhraataa lakSmaNaH = brother, Lakshmana; vacaH abraviit = words, said.
4.27.34
अलम् वीर व्यथाम् गत्वा न त्वम् शोचितुम् अर्हसि |
शोचतो हि अवसीदन्ति सर्व अर्था विदितम् हि ते ॥
"Oh, brave one, enough is this anguishing of yours, and it will be inapt of you to dishearten. All objectives will backslide for them who will be ceaselessly anguishing. That you know clearly.
viira = oh, brave one; vyathaam gatvaa alam = anguish, undergoing, is enough; tvam shocitum na arhasi = you, to dishearten, not, apt; shocataH = one who goes on anguishing; sarva arthaa = all, [his] purposes; avasiidanti = will sink down - backslides; te viditam hi = to you, known, indeed - you know it clearly.
4.27.35
भवान् क्रिया परो लोके भवान् देव परायणः |
आस्तिको धर्म शीलः च व्यवसायी च राघव ॥
"Oh, Raghava, in the world you are a result-oriented person, and a devotee of gods for achieving those desired results, you are the theist, moralist, and also the mobilizer.
raaghava = oh, Raghava; loke bhavaan kriyaa paraH = in world, you are, results, oriented; bhavaan deva paraayaNaH = you are, to gods, dedicated to - in achieving proper results of your deeds; aastikaH = theist; dharma shiilaH ca = righteous, in conduct [moralist]; vyavasaayii ca = industrious - mobilizer, also.
ओर्
"You are the only master in all the worlds to undertake certain tasks, and for achieving results of those humanly actions of yours you worship god, leaving the fruits of your action in god... you will do your duty as ordained... you are a theist, for you alone are tat 'that' 'Supreme Person...' thus you cannot self-contradict yourself to behave only in a humanly attitude... and then you are bound to be a moralist for you have all the preceding attributes... you alone are the mobilizer, for none other can accomplish certain tasks for which you are mobilised by all the divinities and you have also come this far...
4.27.36
न हि अव्यवसितः शत्रुम् राक्षसम् तम् विशेषतः |
समर्थः त्वम् रणे हन्तुम् विक्रमैः जिह्म कारिणम् ॥
"If you are much too lackadaisical, indeed, you will not be capable to eliminate the enemy in war, specially a demon, especially a trickster, let alone all of your daring enterprises.
a vyavasitaH = if you are - without, endeavouring - lackadaisical; tvam = you; vikramaiH = by your daring enterprises; jihma kaariNam = trick, one who caused - trickster; shatrum = enemy; visheSataH raakSasam = especially, a demon; tam = him - Ravana; raNe hantum = in war, to kill; na samarthaH hi = not, capable, indeed.
4.27.37
समुन्मूलय शोकम् त्वम् व्यवसायम् स्थिरी कुरु |
ततः सपरिवारम् तम् राक्षसम् हन्तुम् अर्हसि ॥
"On completely rooting out that agony then you stabilise your endeavour, and then you will be able to eliminate that demon Ravana along with his followers.
tvam shokam sam unmuulaya = you, agony, completely, root out; vyavasaayam sthirii kuru = endeavour, you stabilise; tataH sa parivaaram tam raakSasam = then, with, followers, him, that demon - Ravana; hantum arhasi = to kill, you will be able to.
4.27.38
पृथिवीम् अपि काकुत्स्थ ससागर वन अचलाम् |
परिवर्तयितुम् शक्तः किम् पुनः तम् हि रावणम् ॥
"Oh, Kakutstha, you are capable to inverse the order of earth along with all of its oceans, forests, and mountains, then what to speak of that Ravana, all the more.
kaakutstha = oh, Kakutstha; sa saagara vana acalaam = with, oceans, forests, mountains; pR^ithiviim api = earth, even; pari varta yitum = reverse, motion, to cause - to inverse the order of; shaktaH = you are capable; tam raavaNam kim punaH hi = him, about Ravana, why, [talk about] again, all the more.
4.27.39
शरत् कालम् प्रतीक्षस्व प्रावृट् कालो अयम् आगतः |
ततः स राष्ट्रम् स गणाम् रावणम् तम् वधिष्यसि ॥
"Look forward to the autumnal season, as this season that has come is of heavy rains, and thereafter, you will eradicate that Ravana along with his city-state and his followers.
ayam praa vR^iT kaalaH aagataH = this one is, heavy, rainy, season, that has come; sharat kaalam prati iikshasva = autumnal, season, forward, look on - look forward to; tataH = thereafter; sa raaSTram sa gaNaam = with, his city-state, with, his followers; tam raavaNam vadhiSyasi = him, Ravana, you will eradicate.
4.27.40
अहम् तु खलु ते वीर्यम् प्रसुप्तम् प्रतिबोधये |
दीप्तैः आहुतिभिः काले भस्म चन्नम् इव अनलम् ॥
"I am just awakening the fast sleeping vitality of yours, no more than rekindling fire concealed under embers with the timely offerings of flammable fire-oblations." Thus said Lakshmana to Rama.
aham tu = I, on my part; kaale = on time; diiptaiH aahutibhiH = enkindling, by offering of flammable fire-oblations; bhasma channam analam iva = by embers, concealed, fire, as with; te = about your; pra suptam viiryam = well, slept, vitality; prati bodhaye khalu = in turn, edifying - awakening in you, just.
4.27.41
लक्ष्मणस्य हि तद् वाक्यम् प्रतिपूज्य हितम् शुभम् |
राघवः सुहृदम् स्निग्धम् इदम् वचनम् अब्रवीत् ॥
Honouring that expedient and propitious advise of Lakshmana, Raghava spoke this sentence to that good-hearted and good-natured Lakshmana.
raaghavaH = Raghava; lakSmaNasya hitam shubham tat vaakyam = Lakshmana's, expedient, propitious, that, sentence - advise; pratipuujya = on honouring; suhR^idam snigdham = to good-hearted, good-natured - Lakshmana; idam vacanam abraviit = this, sentence, spoke.
4.27.42
वाच्यम् यद् अनुरक्तेन स्निग्धेन च हितेन च |
सत्य विक्रम युक्तेन तद् उक्तम् लक्ष्मण त्वया ॥
"What is to be said by an affectionate, amiable and cordial person, also whose courage is truth itself, that you have said it, Lakshmana.
lakSmaNa = oh, Lakshmana; anuraktena snigdhena ca hitena ca = by an affectionate one, amiable one, cordial one, also; satya vikrama yuktena = truth, courage, one who has it; by such a person; yat vaacyam = which, word is to be said; tat tvayaa uktam = that, by you, said.
4.27.43
एष शोकः परित्यक्तः सर्व कार्य अवसादकः |
विक्रमेषु अप्रतिहतम् तेजः प्रोत्साहयामि अहम् ॥
"Yes! Distress is retrogressive to all the functions. I am casting-off this distress completely. As an undefeatable one in my triumphs I am invigorating my ebullience.
sarva kaarya ava saadakaH = all, functions, down, casting - retrogressive; eSa shokaH pari tyaktaH = this, distress, is completely, cast-off; aham = I am; vikrameSu = in triumphs; a prati hatam = not, back, strikable - not possible for a strike back - undefeatable; tejaH = ebullience; protsaahayaami = invigorating.
4.27.44
शरत् कालम् प्रतीक्षिष्ये स्थितो अस्मि वचने तव |
सुग्रीवस्य नदीनाम् च प्रसादम् अनुपालयन् ॥
"Awaiting for the kind-heartedness of Sugreeva, and for the kindness of the rivers in their abatement, I look forward for the autumn remaining true to your words.
sugriivasya nadiinaam ca = of Sugreeva, of rivers, also; prasaadam anupaalayan = kindness [kind-heartedness,] awaiting for; sharat kaalam pratiikshiSye = autumn, season, I look forward; tava vacane sthitaH asmi = your, word, staying, I am - I abide by your words.
4.27.45
उपकारेण विरः तु प्रतिकारेण युज्यते |
अकृतज्ञो अप्रतिकृतो हन्ति सत्ववताम् मनः ॥
"A valiant one who is succoured will be indebted with some requital on his part, but besides being unfaithful, if one who does not make requital for all the favours done in his interest, he will be wounding the hearts of soft-hearted people." Rama said so to Lakshmana, keeping Sugreeva in view.
upakaareNa = one who extends - succour; viraH tu = valiant one, on his part; pratikaareNa yujyate = with requital, conjoined - indebted with; a kR^itaj~naH = un, faithful one; further; a pratikR^itaH = who does not, requite; satvavataam manaH = those with soft, hearts; hanti = wounds.
4.27.46
तत् एव युक्तम् प्रणिधाय लक्ष्मणः
कृत अंजलि तत् प्रतिपूजय भाषितम् |
उवाच रामम् स्वभिराम दर्शनम्
प्रदर्शयन् दर्शनम् आत्मनः शुभम् ॥
Visualising what Rama said about their waiting for pre-winter season to be candid, and praisefully making palm-fold at that determination of Rama, and even to clarify his own opportune viewpoint, Lakshmana spoke to Rama who by his own aspect is a delightful one for a ken.
lakshmaNaH = Lakshmana; tat eva = that, alone - what Rama said about their waiting for cessation of rains; yuktam praNidhaaya = as candid, visualising; kR^ita anjali = making, adjoined-palms; tat bhaaSitam pratipuujaya = that, what is said by Rama, honouring - praisefully; aatmanaH shubham darshanam pradarshayan = his own, opportune, viewpoint, to clarify; sva abhi raama darshanam = one with his - own, best, delightful, aspect - Rama; raamam uvaaca = to Rama, said.
4.27.47
यथोक्तम् एतत् तव सर्वम् ईप्सितम्
नरेन्द्र कर्ता न चिरात् तु वानर |
शरत् प्रतीक्षः क्षमताम् इमम् भवान्
जल प्रपातम् रिपु निग्रहे धृतः ॥
"Oh, lord of people, Sugreeva will be effectuating everything you have desired and said, not later but soon, hence awaiting autumn you may please bear up these heavy rainfalls, besides bearing with the idea of disciplining the enemy.
narendra = oh, lord of people; yathaa uktam = as, said; like that; vaanaraH = vanara - Sugreeva; na ciraat tu = not, lately, but; tava iipsitam = by you, desired; etat sarvam kartaa = everything, completely, he will be doing; ripu nigrahe = enemy, in disciplining - elimination; dhR^itaH bhavaan = steadfadt, as you are; sharat pratiikshaH = autumn, while awaiting; imam = this; jala pra paatam = waters, heavy, falling - rainy season; kshamataam = you may bear with.
4.27.48
नियम्य कोपम् प्रतिपाल्यताम् शरत्
क्षमस्व मासाम् चतुरो मया सह |
वस अचले अस्मिन् मृग राज सेविते
संवर्तयन् शत्रु वधे समर्थः ॥
"Let autumn be awaited while containing your anger, and along with me you may stay on this mountain which is adored by lions, and spend these four rainy months here like a monsoon lion, although you are capable to eliminate the enemy at any moment like a lion.
shatru vadhe samarthaH [samudyayan] = in enemy, elimination, capable as you are [gearing up]; kSamasva = have patience, unlike a lion; kopam niyamya = anger, while containing; sharat pratipaalyataam = autumn, may be awaited; caturaH maasaam samvartayan = four, months, come to pass - spending time; mR^iga raaja sevite = animals', king, adored by; asmin acale = on this, mountain; mayaa saha vasa = me, along with, you stay.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे सप्त विंशः सर्गः
Sarga 28 (part 1 of 2)
3.28.1
स तदा वालिनम् हत्वा सुग्रीवम् अभिषिच्य च |
वसन् माल्यवतः पृष्टे रामो लक्ष्मणम् अब्रवीत् ॥
Rama spoke to Lakshmana while residing on the mountainside of Mt. Malayavata, also known as Mt. Prasavana, ensuing the elimination of Vali and enthronement of Sugreeva.
vaalinam hatvaa = Vali, on eliminating; sugriivam abhiSicya ca = Sugreeva, anointment, also; tadaa = ensuing; maalyavataH pR^iSTe = Mt. Malayavata - Prasavana, on upland of - mountainside; vasan = while residing; saH raamaH lakSmaNam abraviit = he, Rama, to Lakshmana, spoke.
3.28.2
अयम् स कालः संप्राप्तः समयो अद्य जल आगमः |
संपश्य त्वम् नभो मेघैः संवृतम् गिरि संनिभैः ॥
"This is that time of which we thought and it has come to pass. Now it is rainy season. You see the sky fully covered with mountainous clouds.
saH = that - time, of which we thought; ayam = is this; kaalaH = time; sam praaptaH = has come to pass; adya jala aagamaH samayaH = now, waters, coming [rains,] season; giri sannibhaiH = mountain, similar; meghaiH = with clouds; samvR^itam = fully covered; nabhaH = sky; tvam sampashya = you, see.
3.28.3
नव मास धृतम् गर्भम् भास्कारस्य गभस्तिभिः |
पीत्वा रसम् समुद्राणाम् द्यौः प्रसूते रसायनम् ॥
"Sustaining a nine-month pregnancy, impregnated through the Sun with his sunrays guzzling the essence of oceans, the heaven is giving birth to the elixir of life.
dyauH = heaven - sky; bhaaskaarasya gabhastibhiH = with sun's, sunrays; samudraaNaam rasam piitvaa = of oceans, essence, on guzzling; nava maasa dhR^itam = nine, months, after sustaining; rasaayanam garbham = of elixir [of life,] to the pregnancy; prasuute = is giving birth.
The atmosphere bears pregnancy of rain water drawing through the sunrays, keeping that essence in air consolidating them to become watery clouds for a nine month period from the month of kaartiika to aaSaaDha. That is roughly from November to July. Then it delivers rainwater, the elixir of life, in the month of shraavaNa. It is an extract of six rasa-s elixirs, for the utilisation of various crops.
atra meghaaH suurya rashmi marut aadibhiH samudram udakam gR^ihiitvaa garbhavt kaartiika maasa prabhR^iti nava maasa dhR^itam sasyaanaam ShaD rasa sampatti hetu bhuutam shuddham udakam shraavaNe maasi muncati it suucitam -- dharmaakuutam
3.28.4
शक्यम् अंबरम् आरुह्य मेघ सोपान पंक्तिभिः |
कुटज अर्जुन मालाभिः अलंकर्तुम् दिवाकरम् ॥
"It is very likely to climb up the flight of stairs of clouds to bedeck the sun with the garlands of white wild-jasmines, and red Arjuna flowers, in these days.
megha sopaana panktibhiH = with cloud's, stairs, flight of; ambaram aaruhya = sky, climbing up; divaa karam = day, maker - sun can be; kuTaja arjuna maalaabhiH = with wild-jasmines, Arjuna-flowers, garlands; alankartum shakyam = to adorn, it is possible - in these days.
Vishnu or Narayana is located in the solar orb in the aspect of sun, calle suurya naarayaNa and he is to be adored in these days of rain before any bodily activity like eating or drinking is undertaken. dhyeyaH sadaa savitR^i maNDala madhya vartii naaraayaNam and this Vishnu is a 'decoration-happy' deity alankaara priyo vishNuH and thus He can easily be reached by the stepladder formation of clouds and he can be garlanded easily. To do so a wife must be at his side sa patnyaa vishaalaakshyaa naaraayanam upaagamat 'adore that Narayana along with your wife...' and now if Rama were to adore that Supreme, Seetha is not at his side. Govindaraja.
3.28.5
संध्या राग उत्थितैः ताम्रैः अंतेषु अधिक पाण्डुरैः |
स्निग्धैः अभ्र पट च्छेदैः बद्ध व्रणम् इव अंबरम् ॥
"Those clouds with pure white edges, and with reddish hue of sunset extending on them, look like soft pieces of cloth bandaged on the gashes of sky.
sandhyaa raaga utthitaiH = sunset time, with the hue of, extending - mottled with; taamraiH = with redness; anteSu adhika paaNDuraiH = at edges, much, whitish - pure white; snigdhaiH = with soft; abhra paTa cChedaiH = cloud, [called] cloth, pieces - bandages; ambaram = sky; baddha vraNam iva = bandaged, gash, like.
The sky's parturition in the form of rain is just over and she is bandaged with cotton-like whitish and softish clouds, while the colour of spilt blood is still appearing on those dressings borrowed from the colour of sunset.
3.28.6
मन्द मारुत निःश्वासम् संध्या चंदन रंजितम् |
आपाण्डु जलदम् भाति काम आतुरम् इव अंबरम् ॥
"Slothful breezes as her sighs, sunset tingeing her as sandal paste, the sky with blanched clouds on her face appears like the one sighing for love.
manda maaruta niH shvaasam = slothful, breezes, out, breathing - as sighs; sandhyaa candana ranjitam = sunset, sandal-paste, tinged with; aapaaNDu = with very white - blanched; jaladam = clouds; floating on her face; ambaram = sky is; kaama aaturam iva = one with - love, longing, as if; bhaati = appearing.
The birthing of rain is over and to give next birth to next rain, the sky is ready as a wooable female with sighs and daubing of sandal pastes to cool off her yearning for love.
3.28.7
एषा घर्म परिक्लिष्टा नव वारि परिप्लुता |
सीता इव शोक संतप्ता मही बाष्पम् विमुंचति ॥
"Overly agonised with the searing-summer, but thoroughly wetted with new waters, this earth looks like Seetha, both implacably outpouring tears.
gharma pari kliSTaa = by searing-summer, overly, agonised; nava vaari pari plutaa = by new, waters, thoroughly, flooded - wetted; eSaa mahii = this, earth; shoka santaptaa = by grief, fully, searing; siitaa iva = Seetha, like; baaSpam vi muncati = earth, tears, verily - implacably, outpouring.
The earth that becomes heated in summer vents out hot vapours on the fall of first rains releasing its agony of heat. The first act of humans to vent out agony is to shed tears. Now the earth is shedding humid tears and she is like Seetha who is also in the same predicament of earth, as the heat called the atrocity of Ravana sears Seetha.
3.28.8
मेघ उदर विनिर्मुक्ताः कर्पूर दल शीतलाः |
शक्यम् अंजलिभिः पातुम् वाताः केतकि गन्धिनः ॥
"Freed from the wombs of clouds, cool as the leaves of minty-camphor, perfumed with the fragrance of Mogra plants, such as these breezes are it is possible to have a draught of them with the bowl of palms.
megha udara vinirmuktaaH [vi nir muktaH - vaataaH] = from cloud's, womb, verily, out, freed [breezes; karpuura [kalhaara] dala shiitalaaH = minty-camphor [yellow camphor,] [or, red-lotuses] leaves, with coolness of; ketaki gandhinaH = Ketaki plant [Pandanus odora tissimus, Mogra,] with perfume of; vaataaH = breezes; anjalibhiH paatum shakyam = with palms-bowl, to draught, possible to.
3.28.9
एष फुल्ल अर्जुनः शैलः केतकैः अधिवासितः |
सुग्रीव इव शान्त अरिः धाराभिः अभिषिच्यते ॥
"This mountain with fully bloomed Arjuna flowers, further fragranced by Ketaka flowers is being anointed with downpours on a par with Sugreeva, who is anointed when his enemy is silenced.
phulla arjunaH = fully bloomed, with Arjuna trees' flowers; ketakaiH = with Ketaka trees' flowers; abhi vaasitaH = further, fragranced; eSa shailaH = this, mountain; shaanta ariH = is silenced, whose enemy; sugriiva iva = Sugreeva, like; dhaaraabhiH abhiSicyate = downpours, anointing.
This Mountain Prasavana is full with its blooming Arjuna flowers, like the colourful garlands on the chest of Sugreeva. It is further fragranced with Ketaka flowers, like the fragrant items brought for Sugreeva's anointment. As with Sugreeva who after silencing his enemy Vali is anointed on time with the pouring down of all kinds of waters from golden flasks, this is mountain after silencing its enemy called sun-sear, is also being anointed by rainy downpours.
3.28.10
मेघ कृष्ण अजिन धरा धारा यज्ञ उपवीतिनः |
मारुत आपूरित गुहाः प्राधीता इव पर्वताः ॥
"Donning clouds as black deer skins, torrents as sacred-threads, and caves replete with breezes as vocals, the mountains look like young-scholars reciting Veda-s.
megha kR^iSNa ajina dharaa = clouds, black, deerskin, donning; dhaaraa yaj~na upaviitinaH = showers, ritual, mantled with - wearing sacred thread; maaruta aapuurita guhaaH = by breeze, replete with, caves; parvataaH = mountains; pra adhiitaa iva = well, studying - reciting ones [young-scholars,] are like.
The duty of young scholars of Vedic studies is to wear black deerskin and sacred thread as their initiation into Vedic studies. In these rainy days, there will be no other activity to them than sitting tight to recite their texts. The caves of mountains are its own mouths and they are replete with air and air gives out a din, and even the Vedic recitation gives out a din of its own kind. Thus, the mountains appear to be like humble young-scholars of Veda-s, voicing out their chanting like the hum of the air in caves.
atra parvataanaam kR^iShNa ajina yaj
nopaviita aadi dharma kalpena adhyetR^iu saadR^ishya pratipaadanaat adhyetR^iuuNaam brahmacaariNaam kR^iShNa ajina yajnopaviita aadi dhaaraNam dharma iti uktam - dk.
3.28.11
कशाभिः इव हैमीभिः विद्युद्भिः इव ताडितम् |
अन्तः स्तनित निर्घोषम् सवेदनम् इव अंबरम् ॥
"While the flashes of lightning are whipping the sky as if they are the golden whips, it is letting out rattle of thunders holding out against its inly throes.
haimiibhiH kashaabhiH iva = with golden, whips, as if; vidyudbhiH = by flashes of lightening; [ambaram] taaDitam iva = [sky is] whipped, as though; stanita = rattle of thunder; nir ghoSam = out letting; ambaram = sky is; antaH sa vedanam iva = internally, with, throes, as though having - internally suffering with them.
3.28.12
नील मेघ आश्रिता विद्युत् स्फुरंती प्रतिभाति मे |
स्फुरंती रावणस्य अंके वैदेही इव तपस्विनी ॥
"That lightning hingeing on the blue cloud is squirmy, to me it appears like woeful Vaidehi squirming in the grasp of Ravana.
niila megha aashritaa = blue, cloud, hingeing on; sphurantii vidyut = squirming, lightening; raavaNasya anke sphurantii = in Ravana's, grasp, squirming; tapasvinii vaidehii iva = penitent - sorry state, Vaidehi, as if; pratibhaati me = appears to be, to me.
3.28.13
इमाः ता मन्मथवताम् हिताः प्रतिहता दिशः |
अनुलिप्ता इव घनैः नष्ट ग्रह निशा कराः ॥
"For those who are with their beloveds these precincts are advantageous, as their directions, as to which east and which is west, are unclear; and to loverless ones like me they are disadvantageous, because the same precincts have their planets and even their moon lost, and they look as though begrimed with dark-clouds.
manmathavataam hitaaH = for lovers having beloveds, [the precincts are] advantageous; pratihataa = [precincts are] marred [unclear]; naSTa graha nishaa karaaH = lost, planets, night, maker - moon; imaaH taaH dishaH = these, they, directions; ghanaiH anuliptaa iva = with clouds, begrimed, as though.
3.28.14
क्वचित् बाष्प अभिसंरुद्धान् वर्ष आगम समुत्सुकान् |
कुटजान् पश्य सौमित्रे पुष्टितान् गिरि सानुषु |
मम शोक
अभिभूतस्य काम संदीपनान् स्थितान् ॥
"Feeling happy with the arrival of rain wild jasmine plants standing somewhere on the terraces of mountain are flowered, and they are thickly covered with droplets of vapour, as if they are the tears of happiness hovering round the flower like faces of ladyloves at the arrival of their lovers, and such plants are becoming inciters of passion in me, who am let down by my sorrow for my ladylove.
saumitre = oh, Soumitri; kvacit = somewhere; baaSpa = tears / droplets of vapour; abhisamruddhaan [abhi sam ruddhaan] = thickly, covered; varSa aagama samutsukaan = of rainy season, by arrival of, feeling happy; giri saanuSu sthitaan = on mountain, terraces, standing; puSTitaan = flowered ones; mama shoka abhibhuutasya = my, sorrow, verily, one who is let down; kaama samdiipanaan = passion, inciters [plants on mountain]; such plants; kuTajaan pashya = wild-jasmines, you see.
While some natural beings are enthused to take delight in the process of nature, brahma anubhava santuSTha, or Supreme Self, some others are refuting it. Thus my passion is increasing to bring back those perverts onto correct path.
3.28.15
रजः प्रशांतम् स हिमो अद्य वायुः
निदाघ दोष प्रसराः प्रशांताः |
स्थिता हि यात्रा वसुधा अधिपानाम्
प्रवासिनो
यांति नराः स्व देशान् ॥
"In these days the dust is quietened, breeze is chilly, vile pervasions of summer are also quietened, conquests of kings indeed came to a halt, and the people in outstation are returning to their own countries.
adya = now; rajaH prashaantam = dust, is quietened; vaayuH sa himaH = breeze, together with, chill; nidaagha doSa prasaraaH = summer's, vile, pervasions; prashaantaaH = quietened; vasudhaa adhipaanaam = of land, lords- kings; yaatraa = expeditions - conquests; sthitaa hi = came to a halt, indeed; pravaasinaH naraaH sva deshaan yaanti = in outstation, those men who are, one's, own, to countries, they are going - returning.
This verse speaks about the one who is blessed by the Supreme Being by way of His beneficence in the form of rain. For such a blessed soul rajaH which also means rajo guNa, 'over-activism...' apart from the meaning of 'dust..' is silenced. This is one among the three attributes sattva, rajaH, tamo guNaa-s 'purity, activity, stolidity...' and thus rajaH prashaantam 'the quality of over-activity is quietened, along with the quality of stolidity...' thus, only 'purity' is evident in him in his worldly activities. sa himo vaayuH 'with, coldness, is air...' the word 'air' denotes 'breathing humans' and those blest human's heart breaths a cool breeze, rather than fumes and fires, that which is the attitude of a person who is dominated by rajo guna 'attribute of over-activity...' Thus, they the blessed souls have no evil effects of searing or scorching of summer. The compound nigadha doSa... prashantaaH means worldly affairs, are silenced, where vile of summer is the personified vile of worldly affairs. And even their worldly expeditions to conquer, to possess, and to become significant etc., are stalled for the blessed souls sthitaaH... adhipaanaam. They have nothing to do here on earth because they are immigrants onto earth. So, they are returning to their own country, quarters, or abode, pravaasino... sva deshaan. Their own place sva desha is vaikunTha. Thus the divine rain blesses them with salvation.
3.28.16
संप्रस्थिता मानस वास लुब्धाः
प्रिय अन्विताः संप्रति चक्रवाकः |
अभीक्ष्ण वर्ष उदक विक्षतेषु
यानानि मार्गेषु
न संपतन्ति ॥
"Presently swans have started journey to Lake Manasa eager to live there, but the Cakravaka birds, ruddy gees, that are together with their beloveds are not departing, and vehicles are not taking to road as the rainwater has battered the roadways oftentimes.
samprati = presently; [hamsaaH = swans]; maanasa vaasa lubdhaaH = at Lake Maanasa, to live, eager to; sam prasthitaa = readily, started to journey; cakravaakaH priya anvitaaH = Cakravaka [ruddy gees,] with beloved one, conjoined with; abhiikSNa varSa udaka vikSateSu = oftentimes, by rainy, waters, verily battered; maargeSu = in roadways; yaanaani = vehicles; na sam patanti = not, verily, falling - not moving ahead.
The swans do not like muddy waters so they aspire the clear waters of Lake Maanasa in Himalayas. The great sages, averse to muddy worldly affairs, are also called 'swans, supreme swans' hamsa, parama hamsa for they wander all over acquiring and disseminating spirituality to world. But they take break in rainy season in a vow called caatur maasyam and contemplate in their own manas 'mind' about the Supreme Being. If the swans tend to go to Himalayan Maanasa Lake, these sagely-swans tend to gain entry into their own mind in search of Supreme. And, like swans that can search and separate milk from water to drink milk alone, the sages can search for their being. The compound sam prasthitaa, indicates a journey towards Supreme. And priya anvitaa indicates involvement in worldly affairs, nominally indicated here as 'together with their lovers'. Contrarily, those ruddy gees bound by attachments do not flee away, but they will stick to their worldly interests. Thus, this rainy season is sagely, to enable the seekers to seek the Supreme, without any bickerings due from the world.
3.28.17
क्वचित् प्रकाशम् क्वचिद् अप्रकाशम्
नभः प्रकीर्णा अंबु धरम् विभाति |
क्वचित् क्वचित् पर्वत संनिरुद्धम्
रूपम् यथा शान्त महार्णवस्य ॥
"Widely bestrewn with clouds the sky is bright somewhere, and not so bright somewhere else, thus it is gleaming well with an aspect of vast but tideless ocean that is by far dammed up with cloudlike mountains.
pra kiirNaa ambu dharam = widely bestrewn with, water, carriers - clouds; kvacit = somewhere; prakaasham = bright; kvacit = somewhere else; a prakaasham = not, bright; nabhaH = sky; kvacit kvacit = somewhere, somewhere else - hear and there; parvata sam niruddham = with mountains, verily, dammed up; shaanta mahaa arNavasya = peaceful [tideless,] vast, of ocean; ruupam yathaa = in aspect, as with; vi bhaati = well, gleaming.
The sky, or heaven, is also called Supreme Being, according to the saying kham brahma 'Sky is Brahman.' This is apparently shiny at places where the clouds of ignorance are not hovering on the minds of the discerners, and it is unshiny and unapparent at other places because of the gloom in the mind of the beholder about the disposition of that sky, or Supreme Being.
3.28.18
व्यामिश्रितम् सर्ज कदंब पुष्पैः
नवम् जलम् पर्वत धातु ताम्रम् |
मयूर केकाभिः अनुप्रयातम्
शैल अपगाः शीघ्रतरम्
वहन्ति ॥
"Coalesced with Sarja and Wild-jasmine flowers, and also with the coppery ores of the mountain, the new waters are swiftly transiting towards ocean, while screams of peacocks haunting them.
shaila apa gaaH = from mountains, water, goings - mountain rapids; sarja kadamba puSpaiH = with Sarja, with wild-jasmine, flowers; vyaa mishritam = well, coalesced; parvata dhaatu taamram = with mountain's, ores, became coppery; mayuura kekaabhiH = with peacock's, screeches; anu prayaatam = at behind, transiting; such a; navam jalam = new, water; shiighra taram vahanti = swiftly, in higher degree, carrying away - flowing.
The flowers and mineral ores are mingling in waters and flowing as one with the waters. This is indicative of purposeful devotion, saatvika guNa prathaana bhakti 'devotion in its pureness.' The sattva guNa from the standpoint of mind is sukha 'devotion in pleasure....' and the rajo guNa is 'pain...' thus that sort of devotion is rajo guNa prathaana bhakti is 'devotion in pain...' Thus in pleasure or pain devoutness is evident. Apart from these two, there are some simple devotees. They do not have any higher values/purposes in view, except to extol, praise, and sing for the Ultimate. Thus, the screaming and screeching peacocks indicate such simple devotees. Govindaraja.
3.28.19
रस आकुलम् षट्पद संनिकाशम्
प्रभुज्यते जंबु फलम् प्रकामम् |
अनेक वर्णम् पवन अवधूतम्
भूमौ पतति आम्र फलम्
विपक्वम् ॥
"The fruits of rose-apple that resemble honeybees are delightedly devoured as they are highly luscious, but the mango fruits that are discoloured and putrefied are falling to ground heaved down by wind.
rasa aakulam = lusciousness, full of; SaT pada sam nikaasham = six, footed [honeybee,] nearly, equalling - that resemble; jambu phalam = Jambu tree's, fruit - rose-apple; pra kaamam = much, delightedly; pra bhujyate = well, devoured aneka varNam = diversely, coloured - discoloured; vi pakvam = verily, ripened - over-ripe, putrefied; aamra phalam = mango, fruit; pavana ava dhuutam = by wind, down, heaved; bhuumau patati = on ground, falling;.
The falling of fruits on their own by the gusts of wind is indicative of the fall of fruits for a true devotee, and to him the ripened fruit is made available. Though Rose apple is an insignificant fruit it is consumed. It has a medicinal property in this rainy season. And though mango is a rich fruit it is not the season to consume it. So it is not picked now. Thus it is becoming a wasted fruit. Fruits of actions are therefore according to actions but not according to their richness or otherwise.
3.28.20
विद्युत् पताकाः स बलाक मालाः
शैलेन्द्र कूट आकृति संनिकाशाः |
गर्जन्ति मेघाः समुदीर्ण नादा
मत्त गजेन्द्रा
इव संयुगस्थाः ॥
"Electric-charges as their fluttering flags of war, flights of cranes as their garlands of gallantry, those clouds very similar in their build to the pinnacles of lordly mountains are thundering with very high pitched voices like invigorated lordly elephants standing up to a fight.
vidyut pataakaaH = electric-charges, as [fluttering] flags; sa balaaka maalaaH = with, cranes, as garlands; shaila indra kuuTa aakR^iti sam nikaashaaH = mountain, lordly, pinnacles, in build, very, similar to; such; meghaaH = clouds; samyuga sthaaH = in a fight, standing up to; matta = vigorous; gaja indraa iva = elephant, lordly ones; as with; sam udiirNa naadaa = with verily, high-pitched, voice; garjanti = are thundering.
The towering mountains, or the haughty elephants stand tall among all, and their thunderous grumblings are akin to the rumblings of Vedic scholars who stand tall to establish Vedic tenets, though they come to fistfights with opponents.
3.28.21
वर्ष उदक आअप्यायित शाद्वलानि
प्रवृत्त नृत्त उत्सव बर्हिणानि |
वनानि निर्वृष्ट बलाहकानि
पश्य अपराह्णेषु
अधिकम् विभान्ति ॥
"When clouds have completely rained on the greenery pasturelands are satiated with rainwater and peacocks are stimulated to dancing carnivals, thus it is extremely splendorous in afternoons, behold it.
varSa udaka aaapyaayita shaadvalaani = by rain, water, satiated, pasturelands; pravR^itta nR^itta utsava barhiNaani = stimulated, for dance, carnivals, of peacocks; nir vR^iSTa balaahakaani = completely, rained, by clouds; vanaani = woodlands; aparaahNeSu = in afternoons; adhikam vi bhaanti = extremely, well, splendorous; pashya = you behold them.
The Divine couple Lakshmi and Narayana have grown this garden called earth, watering each of its plant with their Divine hands. Thus, due to the divine beneficence of that couple in the form of rain, that which is sprinkled on that garden, the desires of living beings and their means are fulfilled. Govindaraja. The aparaahNa is the fourth part of daytime, among the five, and they are: praataH, sangavaH, madhyaahna, aparaahNa, saayaahna early morning, morning, noon, afternoon, and evening.
3.28.22
सम् उद् वहन्तः सलिल अति भारम्
बलाकिनो वारि धरा नदन्तः |
महत्सु शृंगेषु मही धराणाम्
विश्रम्य विश्रम्य
पुनः प्रयान्ति ॥
"Clouds adorned with cranes around them are rumbling to transport them, and the weighty water contained inside their wombs, and reposing on the loftiest mountain peaks they are moving, moving and again reposing, like pregnant women.
salila ati bhaaram = with water, much, weighty - contained inside the wombs of clouds; sam ud vahantaH = well, up, carrying - transporting; balaakinaH = clouds adorned with - cranes; vaari dharaa = water, carriers - clouds; nadantaH = while rumbling; mahii dharaaNaam = by earth, born ones - of mountains; mahatsu shR^ingeSu = loftiest, on peaks; vishramya vishramya = reposing, and reposing; punaH prayaanti = again, journeying; like pregnant women.
The saintly persons and pregnant mothers are indicated by these clouds. hR^idayena ud vahan harim 'The Supreme is to be carried along by one's own heart...' thus with their complete knowledge about that Supreme the saintly persons are repeatedly reposing at a sinful situation, and proceeding further when that sin is absolved. Thus they journey further towards total salvation. A pregnant woman also moves haltingly like a cloud carrying water. The clouds are pregnant not only by the weighty water but also by carrying the weight of cranes. The cranes fly high up to the clouds to mate. Thus, the clouds are loaded down with their own water and even with the flying cranes, both trying to carry the seed, the Supreme Being, in their wombs.
3.28.23
मेघ अभिकामा परिसंपतन्ती
सम्मोदिता भाति बलाक पंक्तिः |
वात अवधूता वर पौण्डरीकी
लंब इव माला रुचिर अंबरस्य
॥
"Highly delighted cranes are flying all over in rows highly desirous of the clouds, and they are shining forth like the best and lovely festoons of white lotus flowers as if wind has upheaved and dangled them on the sky.
megha abhi kaamaa = cloud, much, desirous of; pari sam patantii = above, well, falling - flying all over; sammoditaa = highly delightful; balaaka panktiH = cranes, row of; ambarasya = of sky; vaata avadhuutaa vara pauNDariikii = by wind, upheaved, best, white-lotuses; ruciraa lamba maalaa iva = dangling, lovely, flowery-tassel, as with; bhaati = shining forth.
The white flying cranes desire black clouds for their mating. It indicates that the pure white conscious is desiring the Supreme abiding beyond the dark/obscured quarters and thus this pure white conscious of the true devotee is flying up above the normal planes to merge into that unknown, dark, or obscured zone to have a glimpse of that Supreme, whose body colour is said to be 'blue' or 'blue-black' kaala megha shyaama, niila megha shyaama like that of the colourless sky.
3.28.24
बाल इन्द्रगोप्ता अंतर चित्रितेन
विभाति भूमिः नव शाद्वलेन |
गात्र अनुपृक्तेन शुक प्रभेण
नारी इव लाक्ष
उक्षित कंबलेन ॥
"The meadowland is with its new meadows which are medially dappled with young and small red-beetles, and it is shining forth as if she is a woman wearing a parrot-green wraparound on which lac-red spots are embroidered.
baala indragoptaa = by young, Indragopa - red-beetles; antara citritena = innerly, painted - dappled; nava shaadvalena = with new, meadows; bhuumiH = meadowland; gaatra anu pR^iktena = body, around, wrapped; shuka prabheNa = parrot-green, in shine; laaksha ukshita kambalena = lac-red, besprinkled - embroidered, with shawl - with wraparound; naarii iva = woman, as if; vi bhaati = verily, shining.
It is usual for the insects to swarm on the new pasturelands by which the earth is appearing to be wearing a parrot-green colour sari embroidered with exotic red spots. The red colour is indicative of mercy of Supreme Being appearing opportunely, and the green pastures are His fertile kindness that reveal after humanly suffering, say summer heat.
3.28.25
निद्रा शनैः केशवम् अभ्युपैति
द्रुतम् नदी सागरम् अभ्युपैति |
हृष्टा बलाका घनम् अभ्युपैति
कान्ता स कामा
प्रियम् अभ्युपैति ॥
"These days sleep is slowly getting closer to Vishnu, rivers are rapidly getting closer to oceans, cranes are gleefully getting closer to clouds, and women are passionately getting closer to their beloveds.
[iha = now, these days]; nidraa shanaiH keshavam abhi upaiti = sleep, slowly, to Keshava [Vishnu,] closely, getting at; nadii drutam saagaram abhyupaiti = river, rapidly, to ocean, closer, getting at; hR^iSTaa balaakaa ghanam abhyupaiti = gleefully, female crane, to cloud, closely, getting at; sa kaamaa kaantaa priyam abhyupaiti = with, passion, woman, to beloved, closely, getting at.
Vishnu goes into yogic trance from aaSaaDha ekaadashii to kaartiika shuddha ekaadashi thus He concentrates on the sustenance of the Universe, as an expression of His satisfaction liila. He is sheshin 'lord' and all other beings are shesha 'servants.' Thus, all the servants are eager to get in touch with the master. Govindaraja. Dharmaakuutam put this as:
atra caturShvapi paadeShu nidraa nadii balaakaa kaantaanaam sva sva priyataan keshava samudra ghana patiinaan prati svata eva abhisaraNa kathanaat patim pratyabhisaraNashiilaa abhisaarikaa suucitam - - varShaa kaale striiNaam kaamodreka uktaH -- balaakaanaam garbha dhaaraNaartham sajalam ghanam prati gamamanam uktam -- dk Further he quotes from Kalidasa's megha sandesha :
garbhaadhaan kShaNa paricayaan nuunam aabaddha maalaaH | sevante nayana subhagam khe bhavantam balaakaaH || meghasandesha.
3.28.26
जाता वनान्ताः शिखि सुप्रनृत्ता
जाताः कदंबाः स कदंब शाखाः |
जाता वृषा गोषु समान कामा
जाता मही सस्य वन
अभिरामा ॥
"Interiors of forests have become adaptive for the peacocks to dance very well, Kadamba trees have become adaptive to their branches and bouquets, bulls with matching sensualities became adaptive to cows, and adaptive is this earth with its enrapturing crops and orchards, and all are adaptive to the season's gaiety.
vana antaaH = forest, interiors; shikhi su pra nR^ittaa = for peacocks, very, well, to dance; jaataa = became - meetly; kadambaaH = Kadamba trees; sa kadamba shaakhaaH = with, Kadamba, branches of; jaataaH = adaptive; vR^iSaa goSu samaana kaamaa jaataa = bulls, in cows, matching, in sensualities, adaptive; mahii sasya vana abhiraamaa = earth, with crops, orchards, enrapturing; jaataa = became adaptive.
3.28.27
वहन्ति वर्षन्ति नदन्ति भान्ति
ध्यायन्ति नृत्यन्ति समाश्वसन्ति |
नद्यो घना मत्त गजा वन अन्ताः
प्रिया विहीनाः
शिखिनः प्लवंगाः ॥
"Rivers are surging, clouds are showering, rutty elephants are shrilling, forest interiors are shining, loverless are speculating, and peacocks are rocking, monkeys are resolving to stay at one place, for this is the rainy season.
vahanti nadyaa = surging, rivers; varshanti ghanaa = showering, clouds; nadanti matta gajaa = trumpeting, ruttish, elephants; bhaanti vana antaaH = shining, forests, interiors; dhyaayanti priyaa vihiinaa = reminiscing, beloved, without; nR^ityanti shikhinii = dancing, peacocks; aashvasanti plavamgamaaH = resolved to, monkeys.
The monkeys have resolved to stay at one place without hopping hither and thither as the fruits for them are abundant at any one place.
3.28.28
प्रहर्षिताः केतक पुष्प गन्धम्
आघ्राय मत्ता वन निर्झरेषु |
प्रपात शब्द आकुलिता गजेन्द्राः
सार्धम् मयूरैः
स मदा नदन्ति ॥
"On whiffing the fragrance of new Ketaka flowers the lordly elephants are highly joyous and became excited, but they are baffled at the sounds made by the fall of water in the streamlets of forest, and those best ruttish elephants are blaring along with screaming peacocks.
ketaka puSpa gandham = Ketaka [Mogra,] flower, fragrance; aaghraaya = = on whiffing; pra harSitaaH = highly, gladdened; gajendraaH = lordly elephants; mattaa = becoming excited; vana nirjhareSu = in forest, in streams; pra paata shabda aakulitaa = well, falling, by sounds, baffled; sa madaa = with, rut - elephants; mayuuraiH saardham = = peacocks, together with; nadanti = blaring.
The elephants are confused at the sounds of mountain rapids falling to form brooklets in the forest and they construe those sounds are from an attacking elephant, thus they are giving out their challenge trumpeting. The peacocks are also screaming at the same sounds of rapids thinking them to be rainfall, as they welcome the rainfall to start dancing in the rain.
3.28.29
धारा निपातैः अभिहन्यमानाः
कदंब शाखासु विलंबमानाः |
क्षण अर्जितम् पुष्प रस अवगाढम्
शनैर् मदम् षट् चरणाः
त्यजन्ति ॥
"Honeybees languishing on the branches of Kadamba trees are knocked down by the downpour of rain, thereby they are slowly forfeiting the intemperance which they acquired in a trice by plunging themselves into the nectar of flowers.
dhaaraa nipaataiH = streams, by falling down - by downpours of rain; abhihanyamaanaaH = being knocked down; kadamba shaakhaasu vilambamaanaaH = Kadamba trees, branches of, drooping [languishing]; SaT caraNaaH = six, footed ones - hexapods, honeybees; kSaNa arjitam = in a moment, acquired - which is acquired in a trice; that; puSpa rasa avagaaDham = in flower's, nectar, plunged into; madam = intemperance; shanaiH tyajanti = slowly, forfeiting.
3.28.30
अंगार चूर्ण उत्कर संनिकाशैः
फलैः सुपर्याप्त रसैः समृद्धैः |
जंबू द्रुमाणाम् प्रविभान्ति शाखा
निपीयमाना
इव षट्पद ओघैः ॥
"Rose-apple trees contain abundant fruits with profuse juice which look like the globated coal powder, with them the branches of those trees shine forth as though swilled by hives of honeybees.
angaara cuurNa utkara samnikaashaiH = coal, powder, heap [globes,] equalling in aspect; suparyaapta rasaiH = with profuse, juice; with such; samR^iddhaiH phalaiH = in abundance, fruits; jambuu drumaaNaam shaakhaaH = Jambu [Rose-apple] trees, branches of; SaTpada oghaiH = by honeybees, multitude of - hives of; nipiiyamaanaa [niliiyamaana] iva = swilling, as though; pra vibhaanti = highly, shining forth.
3.28.31
तडित् पताकाभिः अलंकृतानाम्
उदीर्ण गंभीर महा रवाणाम् |
विभान्ति रूपाणि बलाहकानाम्
रण उत्सुकानाम् इव वारणानाम्
॥
"Ornamented with the flags of lightning, and that have whooping, profound and blaring booms, those clouds by their appearances are verily shining forth like the elephants enthusiastic for a war.
taDit pataakaabhiH alankR^itaanaam = lightning, with flags, ornamented; udiirNa gambhiira mahaa ravaaNaam = having whooping, profound, great, having sounds - booms; balaahakaanaam = of clouds; ruupaaNi = appearances; raNa utsukaanaam = war, enthusiasts; vaaraNaanaam [vaanaraaNaam] iva = elephants, [vanara-s,] like; vi bhaanti = verily, shining.
3.28.32
मार्ग अनुगः शैल वन अनुसारी
संप्रस्थितो मेघ रवम् निशम्य |
युद्ध अभिकामः प्रतिनाद शन्की
मत्तो गजेन्द्रः
प्रतिसंनिवृत्तः ॥
"That energetic and lordly elephant which readily started going towards the forest minding the track of that mountain, heard the thundering of the cloud, and doubting it a the war-whoop of another elephant took a right about turn wishing for a head-on collision with it.
megha ravam nishamya = cloud's, thundering, on listening; prati naada shankii = return, shout [challenge of another elephant,] doubting; yuddha abhikaamaH = for a fight, interested towards - for a head-on collison; sam prasthitaH = readily started for; shaila maarga anugaH = mountain, way, follower - minding the track of mountain; vana anusaarii = forest, going towards; mattaH gajendraH = energetic, lordly, an elephant; sam ni vR^ittaH = well, not, proceeding - turning around.
The 'warring elephant' is indicative of Vedic proponent, where any such scholar on hearing the profound and uproarious challenge of his opponent, he will re-echo the same in order to retain his stand in the war of blaring words. Thus, he takes an elephantine U-turn to colloid headlong with his opponent to establish the Vedic dharma.
3.28.33
क्वचित् प्रगीता इव षट्पद ओघैः
क्वचित् प्रवृत्ता इव नील कण्ठैः |
क्वचित् प्रमत्ता इव वारण इन्द्रैः
विभाति
अनेक आश्रयिणो वनान्ता ॥
"Somewhere the interiors of forests are finely singing, in affect, as they have swarms of singing honeybees; elsewhere, they are richly dancing, practically, as the purple-necked peacocks are bestirring; somewhere else, they are highly excited, virtually, as lordly elephants are highly excited, thus the interiors of forests are beaming forth as retreats to many bees, birds and animals.
aneka aashrayiNaH = to many, a retreat - to birds, animals etc; vana antaa = forest, interiors of; kvachit SaTpada oghaiH pra giitaa iva = = somewhere, with hexapods - honeybees, by swarms of, well, sung, as if; kvacit niila kaNThaiH pra vR^ittaa [nR^ittaa] iva = elsewhere, purple colour, necked ones - peacocks, pleasantly, bestirring [well danced,] as if; kvacit vaaraNa indraiH pra mattaa iva = somewhere else, with elephants, lordly, highly, excited, as if; vi bhaati = verily, beaming forth.
Sarga 28 (part 2 of 2)
3.28.34
कदंब सर्जा अर्जुन कंदल आढ्या
वनान्त भूमि मधु वारि पूर्णा |
मयूर मत्ता अभिरुत प्रवृत्तैः
अपान भूमि प्रतिमा
विभाति ॥
"Plentiful in Kadamba, Sarja, Arjuna, Kandala trees and with the heaps of their reddish flowers fallen on ground, and well-excited peacocks screaming and dancing like the tipplers of that liquor like nectar, thus the interiors of forest are aplenty with nectar of those fallen flowers flowing like water, thus they are impressively similar to the lands of liquor, say watering-holes.
kadamba sarjaa arjuna kandala aaDhyaa = with Kadamba, Sarja, Arjuna, Kandala trees, plentiful in; madhu vaari puurNaa = nectar, water, aplenty; vana anta bhuumi = forest's, interior, land; mayuura mattaa abhi ruta pravR^ittaiH = with peacocks, excited, well, by screaming, by stirring up [dancing]; apaana bhuumi pratimaa vibhaati = liquor, land [alehouses,] similar to, impressive.
The ancient Indian liquor lounges are rather open spaces with palm/toddy trees in and around. The boozers used to wear flowery garlands and flowery armlets and they used to drink in the pinkish buds of banana flowers, which served mostly like the present day 'use and throw' plastic mugs. The screaming and dancing of nectar-drunk peacocks is metaphoric with the liquor-drunk boozers, or, say cabaret artists, and the land itself is boozy.
3.28.35
मुक्ता समाभम् सलिलम् पतत् वै
सुनिर्मलम् पत्र पुटेषु लग्नम् |
हृष्टा विवर्ण च्छदना विहंगाः
सुरेन्द्र दत्तम्
तृषिताः पिबन्ति ॥
"Extremely clear, pure, pearl-similar rainwater given as a gift by Indra is falling down and clinching the hallows of leaves, such as it is, it is heartily guzzled down by the thirsty birds whose wings are discoloured by the same water.
sura indra dattam = gods, king - Indra, given - gift of; muktaa sama aabham = pearls, similar, in shine; patat = that which is falling; su nir malam = verily - pure, without, dirt - extremely clear; patra puTeSu = leaf, in hallows of; lagnam = clinching on; such; salilam = water rainwater; tR^iShitaa = thirsty; vi varNa cChadanaa = verily, altered, coloured [discoloured,] having wings; vihangaaH = birds; hR^iSTaa = delightedly; pibanti = guzzling down.
Indra is the administrative authority to accord rain through the presiding deity of Rain, namely varuNa, the Rain-God. So also, all the other aspects of nature like air, fire, thunders, thunderbolts, crops, famines, earthquakes, and the whole of natural happenings are at Indra's behest.
3.28.36
षत्पद तंत्री मधुर अभिधानम्
प्लवंगम् उदीरित कण्ठ तालम् |
आविष्कृतम् मेघ मृदंग नादैः
वनेषु संगीतम् इव प्रवृत्तम्
॥
"Melodious string bass of honeybees as stringendo, frogs crocking as vocal rhythm, fortissimos of clouds as drumbeats, music has commenced in the forest as though programmed.
vaneSu = in forests; Satpada tantrii madhura abhidhaanam = honeybee's, string bass, melodious, stringendo; plavangam udiirita kaNTha taalam = by frogs, croaked, vocal, rhythm; megha mR^idanga naadaiH = with cloud's, drum, beats; aaviSkR^itam = commenced; sangiitam pravR^ittam iva = music, programmed, as though - the environs filled with such music.
On this and next verses that contain the aspect of 'Nature's Music' dharmaakuutam records extensive commentary with reference to the 'Art of Music' sangiita shaastra Here only three instruments, namely sting instrument viiNa percussion instrument mR^iida
Nga and vocalised rhythm beat taala are suggested. But these do not exclude the other components of music. The commentator says that the dancing and singing are also inclusive of it, as contained in the next verse: atra viiNaa taala mR^idaNga vaadya maatram pratipaadya sangiitam pravrittam iti uktvaa vakShyamaanam nR^itta giita api abhipretam - giitam vaadyam tathaa nR^ityam trayaH sangiitam uccyate -- shaara~Nga deva... Then the commentator proceeds to say that whole of the epic is replete with music for it is rendered as singable poetry:tathaa ca bhagavataa vaalmiiki maharShiNaa svasya parama puruSha ruupa abhidhyaana artham giiti ruupam raama caritam varNitam | gaana arthatayaa raama nikaTe kusha lavayoH preShaNam tu.
3.28.37
क्वचित् प्रनृत्तैः क्वचित् उन् नदद्भिः
क्वचित् च वृक्ष अग्र निषण्ण कायैः |
व्यालंब बर्ह आभरणैः मयूरैः
वनेषु संगितम् इव प्रवृत्तम् ॥
"Somewhere dancing well, elsewhere voicing in high pitch, and somewhere else seated high on the trees are the peacocks with plumaged tails as their dangling decorations, and it appears as the music and dance have commenced in the forests as programmed.
kvacit pra nR^ittaiH = somewhere, those that are dancing well; kvachit ud nadadbhiH = elsewhere, high, pitched voicing; kvacit vR^iksha agra niSaNNa kaayaiH ca = somewhere else, of tree, on high, seated, with bodies, also; vyaalamba barha aabharaNaiH = dangling, plumaged-tail, as decoration; with such; mayuuraiH = with peacocks; vaneSu sangitam pravR^ittam iva = in forest, music [and dance,] commenced, as though.
The dancing peacocks are the dancers, the voicing peacocks around the dancing peacocks are the singers and instrumentalists, and the peacocks that are sitting atop trees dangling their tails and conducting the ballet are the virtuosos/maestros.: atra nR^ityanto mayuuraa nartakaa iva bhavanti | unnadanto mayuuraaH gaayakaa vaadakaa iva ca bhavanti | ucca sthaana sthita sabhaa naayakaa iva bhavanti | dk.
3.28.38
स्वनैः घनानाम् प्लवगाः प्रबुद्धा
विहाय निद्राम् चिर संनिरुद्धाम् |
अनेक रूपा आकृति वर्ण नादा
नव अंबु
धारा अभिहता नदन्ति ॥
"Thunders of clouds called up the frogs, and casting off their long-time captivity in sleep, frogs of various casts, carves, colours and crocks are crocking scourged heavily by the streams of new waters.
ghanaanaam svanaiH = of clouds, by thunders; pra buddhaa = well, awakened - called up; aneka ruupaa aakR^iti varNa naadaa = of various, cast, carve, colour, with crocks; plavagaaH = frogs; cira sam niruddhaam = for a long, verily, obstructed; nidraam = sleep; vihaaya = casting off; nava ambu dhaaraa abhi hataa = by new, water, streams, verily, scourged; nadanti = crocking.
Frogs are the foretellers of rain and they quickly respond to the rainfall because they cherish water and land alike, as amphibians, for their happy dwelling.
3.28.39
नद्यः समुद्वाहित चक्रवाका
तटानि शीर्णानि अपवाहयित्वा |
दृप्ता नव प्राभृत पूर्ण भोगा
द्रुतम् स्व भर्तारम्
उपोप यान्ति ॥
"Prideful rivers are swiftly surging near and near of their lover-like ocean overflowing their own battered riverbanks, and in doing so they are swinging and seesawing flights of ruddy gees flying on their bosom, where the curvatures of bird-flight look like the new, full-fledged, seducible, nubile breasts of the river, and in doing so the river is also lugging other items of romance, namely flowers and fruits, steeped in their new waters.
sam ud vaahita cakravaakaa = well, up, hauled, Cakravaka - river water is sweeping ruddy gees up and along with its course - seesawing; dR^iptaa = prideful; nadyaH = rivers; shiirNaani taTaani = cleaved, riverbanks; apa vaahayitvaa = remove, carrying - overflowing; nava praa bhR^ita puurNa bhogaa = new, well, lugging, full-fledged, seducible - nubile limbs, pair of breasts, and other fruits and flowers used in meeting lovers, now immersed in the river waters; sva bhartaaram = to one's own, husband - lover; drutam upa upa yaanti = swiftly, to his near, to his near, surging.
The rivers are the nubile girls and the over flying pairs/flights of Cakravaka birds are their heaving breasts. These girls called rivers are rushing towards their beloveds carrying flowers and fragrances etc., and they look like those girls that rush heaving their new breasts, uncaring for the elders of the house, or others in society around them, as though their lust is overflowing the brims of riverbanks, called the society.
3.28.40
नीलेषु नीला नव वारि पूर्णा
मेघेषु मेघाः प्रविभान्ति सक्ताः |
दवाग्नि दग्धेषु दवाग्नि दग्धाः
शैलेषु शैला
इव बद्ध मूलाः ॥
"When the swarthy clouds full with new waters are docking among swarthily clouds, they are shining forth like mountains burnt by wildfire docking among other mountains that are already burnt by wildfire, both moored at mountain-bases.
words employed: niileSu - niilaa - nava - vaari - puurNaa - megheSu - meghaaH - pravibhaanti - saktaaH - davaagni - dagdheSu - davaagni - dagdhaaH - shaileSu - shailaa - iva - baddha - muulaaH; meanings: niileSu megheSu = among swarthy, clouds; saktaa = attached - docked; nava vaari puuNaa = with new, water, full of; niilaH meghaaH = swarthily, clouds; davaagni dagdheSu shaileSu = by forest fire, burnt, among mountains; baddha muulaaH = wedged, at bases; davaagni dagdhaaH shailaaH iva = by forest fire, burnt, mountains, like; prabhaanti = shining forth.
3.28.41
प्रमत्त संनाददित बर्हिणानि
स शक्रगोप अकुल शाद्वलानि |
चरन्ति नीप अर्जुन वासितानि
गजाः सुरम्याणि वन अन्तराणि
॥
"Elephants are moving about the very pleasant interiors of forests where peahens are voluptuously screaming, pasturelands are overspread with red-beetles, and where they are fragranced with the flowers of Niipa and Arjuna trees.
gajaaH = elephants - are moving where; pramatta samnaadadita barhiNaani = voluptuously, well, screaming, peahens; sa shakragopa akula shaadvalaani = with, red-beetles, overspread, pasturelands; niipa arjuna vaasitaani = by Niipa, Arjuna flowers, fragranced; su ramyaaNi vana antaraaNi = in verily, pleasant, forest, interiors; caranti = [elephants are] moving.
3.28.42
नव अंबु धार आहत केसराणि
द्रुतम् परित्यज्य सरोरुहाणि |
कदंब पुष्पाणि स केसराणि
नवानि हृष्टा भ्रमराः पिबन्ति
॥
"Lashed are the fibrils of lotuses with the downpour of new waters, hence quickly leaving them off the joyful honeybees are quaffing the Kadamba flowers with new fibrils.
hR^iSTaa bhramaraaH = joyful, honeybees; nava ambu dhaara aahata kesaraaNi = with new, water, streams, lashed, fibrils; saroruhaaNi = lotuses; drutam parityajya = quickly, leaving off; sa kesaraaNi = lotuses that are - with, fibrils; navaani = new ones; kadamba puSpaaNi pibanti = Kadamba, flowers, quaffing.
3.28.43
मत्ता गजेन्द्रा मुदिता गवेन्द्रा
वनेषु विक्रांततरा मृगेन्द्राः |
रम्या नगेन्द्रा निभृता नरेन्द्राः
प्रक्रीडितो
वारि धरैः सुरेन्द्रः ॥
"In forests lordly elephants are ruttish, ideal bulls that are delighted, peerless lions are triumphant to a better degree, lofty mountains are heart-pleasant, lords of people are withdrawing from their campaigns, and the lord of gods, Indra, is playing well with water giving clouds.
gaja indraa mattaa = elephants, lordly ones, are ruttish; vaneSu = in forests; gava indraa muditaa = bulls, lordly ones, are delighted; mR^iga indraaH vikraanta taraa = of animals, lordly ones - lions, are triumphant, to a better degree; naga indraa ramyaa = mountains, lordly ones, are heart-pleasing; nara indraaH = peoples, lords of; nibhR^itaa = withdrawing - from conquests; sura indraH = gods, lord; vaari dharaiH pra kriiDitaH = with water, carries [clouds,] well, playing.
3.28.44
मेघाः समुद् भूत समुद्र नादा
महाजल ओघैः गगन अवलंबाः |
नदीः तटाकानि सरांसि वापिः
महीम् च कृत्स्नाम् अपवाहयन्ति
॥
"The clouds having torrential water are soaring the sky, and spurning the booms of oceans with their rumbles they are inundating rivers, lakes, pools, tanks and even the earth.
mahaa jala oghaiH = with great, waters, streams; sam ud dhuuta samudra naadaa = verily, over, thrown - spurning, ocean's, boom; gagana avalambaaH = on skies, dangling - soaring; such as they are, the; meghaaH = clouds; nadiiH taTaakaani saraamsi vaapiH = rivers, lakes, pools, tanks; kR^itsnaam mahiim ca = entire, earth, also; apa vaahayanti = making to outflow - inundating.
3.28.45
वर्ष प्रवेगा विपुला पतन्ति
प्रवान्ति वाताः समुदीर्ण वेगाः |
प्रनष्ट कूलाः प्रवहन्ति शीघ्रम्
नद्यो जलम्
विप्रतिपन्न मार्गाः ॥
"Rains are falling substantially and speedily, gales are blowing intensified in their speediness, while rivers are conducting water speedily over their eroded riverbanks and far afield of their course.
vipulaa varSa pravegaa patanti = substantially, rains, speedily, falling; samudiirNa vegaaH vaataaH pravaanti = intensified, in speediness, gales, are blowing; pra naSTa kuulaaH = verily, damaged - eroded, having riverbanks; vi pratipanna maargaaH = contradictory, having their course - out of ordinary course, far afield; nadyaH = rivers; shiighram jalam pravahanti = speedily, water, conducting.
3.28.46
नरैः नरेन्द्रा इव पर्वतेन्द्राः
सुरेन्द्र नीतैः पवन उपनीतैः |
घन अंबु कुम्भैः अभिषिच्यमाना
रूपम् श्रियम्
स्वाम् इव दर्शयन्ति ॥
"Lords of people will be anointed by people with water carried in pots on their shoulders, and then those kings show their propitious aspect of a humanly king with applied divinity, whereas the lords of mountains are being anointed with the water sent directly by Indra and hitherto wafted straight by Air-god in the pots called black-clouds, thus these lordly mountains are standing alone as if showing their grandeur and divinity on earth.
parvata indraaH = mountain, lordly; sura indra niitaiH = gods, lord - by Indra, brought - sent; pavana upa niitaiH = by Air-god, to near, wafted; ghana ambu kumbhaiH = cloud, water, with pots of; naraiH = by people; nara indraa iva = people's, lord, like; abhiSicyamaanaa = while being anointed; ruupam = aspect [of mountains]; svaam shriyam iva = one's own, grandeur, as if; darshayanti = showing.
3.28.47
घन उपगूढम् गगनम् न तारा
न भास्करो दर्शनम् अभ्युपैति |
नवैः जल ओघैः धरणी वितृप्ता
तमो विलिप्ता न दिशः
प्रकाशाः ॥
"Sky is closely enshrouded with clouds, neither sun nor stars are getting around for a glimpse, earth is fully satiated with the torrents of new water, enswathed in obscurity the precincts are unilluminated...
gaganam ghana upa guuDham = sky is, by clouds, closely, enshrouded; bhaaskaraH darshanam na abhyupaiti = sun, to see, not, getting around - imperceivable; taaraa na = stars, not - seen; dharaNii navaiH jala oghaiH = earth, with new, water, torrents; vi tR^iptaa = fully, satiated; tamaH vi liptaa dishaH na prakaashaaH = by obscurity, verily, swathed, precincts, not, illuminated.
The statement of 'obscurity and illumination' is suggestive of the Vedic import tamasomaa jyotirgamaya 'from darkness lead me unto light...' When the earth itself is satisfied with the gift of nature the earthlings are still hankering after inaccessible desires, thus they cycle through the karmic cycle.
3.28.48
महान्ति कूटानि मही धराणाम्
धारा विधौतानि अधिकम् विभान्ति |
महा प्रमाणैः विपुलैः प्रपातैः
मुक्त कलापैः
इव लंबमानैः ॥
"The paramount pinnacles of the mountains are thoroughly washed by the torrential rains and are shining forth surpassingly, and the voluminous and widespread torrents that are pitching down are like the pearly necklaces pendulous on the chests of mountains.
mahii dharaaNaam = by earth, born ones - of mountains; dhaaraa vi dhautaani = by torrents, clearly washed; mahaanti kuuTaani = paramount, pinnacles; lambamaanaiH = pendulous; mukta kalaapaiH iva = pearl's, necklaces, as if; mahaa pramaaNaiH vipulaiH pra paataiH = of large, volume - voluminous, widespread, that pitches down - torrential rains; adhikam vi bhaanti surpassingly, verily, shining forth.
3.28.49
शैलोपल प्रस्खलमान वेगाः
शैलोत्तमानाम् विपुलाः प्रपाताः |
गुहासु संनादित बर्हिणासु
हारा विकीर्यन्त इव
अवभान्ति ॥
"Washing the mountain stones speedily the torrents on the lofty mountains are widespread and entering the caves, in which peacocks are highly screaming, and thus they are in the gleam of lavalieres strewn around.
shaila upala pra skhalamaana vegaaH = on mountain, stones, verily, falling, speedily; vipulaaH prapaataaH = widespread, torrents; shaila uttamaanaam = on mountain, lofty ones; samnaadita barhiNaasu = that are with - highly screaming, peacocks; in such; guhaasu = caves; haaraa vi kiiryanta iva ava bhaanti = lavalieres, strewn around, like, well, gleaming.
The mountain rapids are running helter-skelter on the mountain washing the boulders speedily. But the boulders according to their nature obstruct these rapids. When obstructed they have the only recourse to enter the nearest cave. The caves by then are already full with screaming and colourful peacocks. Adding to the lustre of those peacock's variegated colours, the pearly-white water has also entered the caves. Then these three, pearly water, colourful peacocks, blackish caves are giving out sparkles of their own, like necklaces studded with many colourful gems, and if many such pendants are strewn around, each of its studded stone emits its own colour.
3.28.50
शीघ्र प्रवेगा विपुलाः प्रपाता
निर्धौत शृंग उपतला गिरीणाम् |
मुक्ता कलाप प्रतिमाः पतन्तो
महा गुह उस्त्संग
तलैः ध्रियन्ते ॥
"On neatly washing the crests of wide mountains and their nearby planes, the high-speeded waterfalls are falling like pearl-necklaces and the mountains are wearing them at the planes of their cavernous caves.
shiighra pravegaa = having high, speed; vipulaaH = wide ones; giriiNaam = of mountains; nir dhauta shR^inga upa talaa = on neatly, washing, on crest of mountains, nearby, planes; muktaa kalaapa pratimaaH = pearly, necklaces, in shape; patantaH = that are falling; prapaataa = waterfalls; mahaa guha utsanga talaiH = cavernous, caves, in recess's [surfaces,] planes; dhriyante = wearing.
The mountains are noblemen in simile. The mountain rapids are pearly-necklaces firstly falling around their necks, and then drooping onto their chests, thus culminating at their locket-position, i.e., at the caves, on the chest of mountains. Those caves are glittering with the colours of peacocks, pearly water and blackish caves. Thus the
utsanga 'heart of hearts...' these noblemen's hearts of hearts are covered with such necklaces and lockets.
3.28.51
सुरताम् अर्द विच्छिन्नाः स्वर्ग स्त्री हार मौक्तिकाः |
पतन्ति च अतुलाः दिक्षु तोय धाराः समन्ततः ॥
"Like the strings of pearls of heavenly females plopping down when broken in the friction of lovemaking, excellent streams of water are falling all over and in all directions.
surataam arda vicChinnaaH = in lovemaking, in friction, broke apart; svarga strii haara mauktikaaH = heavenly, females', strings, of pearls; atulaaH toya dhaaraaH = excellent, water, streams; samantataH dikshu = all over, in directions; patanti = are falling.
3.28.52
विलीयमानैः विहगैः निमीलद्भिः च पंकजैः |
विकसन्त्या च मालत्या गतो अस्तम् ज्ञायते रविः ॥
"With the return of birds to nests, doubling up of lotuses, and blooming up jasmines, the sun is know to have gone into dusk.
viliiyamaanaiH vihagaiH = by crouching in - returning to nests, of birds; nimiiladbhiH pankajaiH ca = doubling up, with lotuses, also; vikasantyaa maalatyaa ca = blooming up, of Jasmine flowers, also with; raviH astam gataH j~naayate = sun, into dusk, gone, known to be.
3.28.53
वृत्ता यात्रा नरेन्द्राणाम् सेना पथि एव वर्तते |
वैराणि चैव मार्गाः च सलिलेन समीकृताः ॥
"Reversed are the campaigns of kings as the armies are marooned and thus rainwater has neutralised conflicts and roadways.
nara indraaNaam yaatraa vR^ittaa = people's, lords - of kings, campaigns, reversed; senaa pathi eva vartate = armies, on path, only, remaining - marooned; salilena = by water; vairaaNi caiva maargaaH ca = conflicts, and also, roadways; samiikR^itaaH = evened out - neutralised.
3.28.54
मासि प्रौष्ठपदे ब्रह्म ब्राह्मणानाम् विवक्षताम् |
अयम् अध्याय समयः सामगानाम् उपस्थितः ॥
"The month of Bhaadrapada, August-September, is the time for learning the singing of Sama Veda, and this is the time that has come for those Brahmans who concern themselves for learning the singing of Sama Veda.
prauSThapade maasi = Bhaadrapada, in month; brahma = for Vedic-studies; vivakSataam = having concern; saama gaanaam = Sama Veda, those that sing; braahmaNaanaam = for such Brahmans; ayam adhyaaya samayaH = this one, learnable, time; upasthitaH = has come forth.
During this time a vow called caatur maasya vrata will be observed by all adherers of Veda-s, and during this time young celibates are initiated into Vedic studies which commences on bhaadrapada shukla tR^itiiya 'third day in the white-fortnight of this Bhaadrapada month.'
3.28.55
निवृत्त कर्म आयतनो नूनम् संचित संचयः |
आषाढीम् अभ्युपगतो भरतः कोसल अधिपः ॥
"On carrying out all the domestic affairs and completely garnering the goods for rainy season, Bharata, the king of Kosala, might have definitely undertaken the 'four-month-vow' on the full moon day of aSaaDha month.
nivR^itta karma aayatanaH = one who has carried out, affairs, domestic; sancita sancayaH = garnering, goods; kosala adhipaH bharataH = Kosala's, king, Bharata; aaSaaDhiim = full moon day - pertaining to aaSaadha month; abhyupagataH = reached - undertaken; nuunam = definitely.
3.28.56
नूनम् आपूर्यमाणायाः सरय्वा वधते रयः |
माम् समीक्ष्य समायान्तम् अयोध्याया इव स्वनः ॥
"Definitely the River Sarayu must be overfilling and its swashing must be mounting as with the commotion of Ayodhya on beholding my returning to city.
aa puurya maaNaayaaH = with water - being fully filled; sarayvaa = of River Sarayu; rayaH = swashing; sam aayaantam = verily, on coming back; maam samiikSya = me, on beholding; ayodhyaayaa svanaH iva = Ayodhya's, commotion, as with; nuunam vardhate = definitely, must be increasing.
Ayodhya and its people used to create hubbubs whenever Rama used to return to city after his short trips to outside. Such is the affection of the inmates of Ayodhya to Rama, and now Rama is reminiscing that hubbub of people and swashing of Sarayu, as both soundalike.
3.28.57
इमाः स्फीत गुणा वर्षाः सुग्रीवः सुखम् अश्नुते |
विजित अरिः स दारः च राज्ये महति च स्थितः ॥
"This rainy season as such has manifold inbuilt facilities for self-contained entertainment, so Sugreeva must be luxuriating in them, besides, revelling for conquering his enemy, regaining his wife, and instituting himself as a king of an admirable kingdom.
vi jita ariH = one who has - verily, conquered, enemy - Sugreeva on conquering Vali; sa daaraH ca = with, wife, also; mahati raajye sthitaH ca = in an admirable, kingdom, instituted; such; sugriivaH = Sugreeva; sphiita guNaa imaaH varSaaH = that have - manifold, merits - inbuilt facilities, these, rains - in rainy season; sukham ashnute = luxuries, he partakes - he luxuriate in.
3.28.58
अहम् तु हृत दारः च राज्यात् च महतः च्युतः |
नदी कूलम् इव क्लिन्नम् अवसीदामि लक्ष्मण ॥
"As for me, Lakshmana, I am the one who is toppled from a great kingdom, whose wife is stolen, such as I am, I am toppling down like a riverbank that is toppled over.
lakSmaNa = Lakshmana; hR^ita daaraH ca = with stolen, wife; mahataH raajyaat cyutaH ca = from a great, kingdom, fallen - toppled from; such as I am; aham tu = I am, on my part - as for me; klinnam nadii kuulam iva = wetted - toppled over, river, bank, like; avasiidaami = I am sinking down.
3.28.59
शोकः च मम विस्तीर्णो वर्षाः च भृश दुर्गमाः |
रावणः च महान् शत्रुः अपारम् प्रतिभाति मे ॥
"Also my anguish is boundless, the rains have definitely made the pathways impassable, my enemy Ravana is a formidable one, thus these three appear to me as insurmountable obstacles.
mama shokaH ca vistiirNaH = my, anguish, is also, boundless; varSaaH ca bhR^isha dur gamaaH = rains, also, definitely, not, passable - pathways are impassable; raavaNaH ca mahaan shatruH = Ravana is, but, formidable, enemy; me = to me; a paaram = not, possible to cross over - not, negotiable - insurmountable obstacles; pratibhaati = appears, to me.
3.28.60
अयात्राम् चैव दृष्ट्वा इमाम् मार्गाम् च भृश दुर्गमान् |
प्रणते चैव सुग्रीवे न मया किंचित् ईरितम् ॥
"Though Sugreeva is very humble to embark on a campaign, visualising the rainy season as an impossible one for any campaign, and even the pathways are rendered highly impassable I have not said anything to him in the affirmative.
sugriive praNate caiva = Sugreeva is, very, humble, also thus; imaam = this; a yaatraam = not, possible for a campaign; bhR^isha durgamaan = highly, impassable; maargaam ca = pathways, also; dR^iSTvaa = on visualising; mayaa kimcit na iiritam = by me, anything, not, uttered.
3.28.61
अपि च अति परिक्लिष्टम् चिरात् दारैः समागतम् |
आत्म कार्य गरीयस्त्वात् वक्तुम् न इच्छामि वानरम् ॥
"Even Sugreeva has undergone many difficulties in their entirety, after a long while he is united with his wife, and even owing to the magnitude involved in our task of tracking down Ravana I did not desire to insist on that monkey.
api ca = even, so; ati pari kliSTam = much, entirely, difficulties - that Sugreeva has undergone; ciraat daaraiH samaagatam = after a long while, with wife, united with; vaanaram = to such vanara; aatma kaarya gariiyastvaat = our, work, owing to loftiness of due to magnitude involved in our task; vaktum na icChaami = to speak [insist,] not, I desired.
3.28.62
स्वयम् एव हि विश्रम्य ज्ञात्वा कालम् उपागतम् |
उपकारम् च सुग्रीवो वेत्स्यते न अत्र संशयः ॥
"After a respite Sugreeva will realise on his own that the time has come, and he will also realise the he has something to requite, isn't it! So, there needn't be any doubt in that matter.
sugriivaH = Sugreeva; vishramya = after respite; kaalam upa aagatam j~naatvaa = time's, closely, coming in, on realising; upakaaram ca = requital, also; svayam eva vetsyate hi = on his own, thus, will know, isn't it; atra samshayaH na = = in that, doubt, is not there.
3.28.63
तस्मात् काल प्रतीक्षो अहम् स्थितो अस्मि शुभ लक्षण |
सुग्रीवस्य नदीनाम् च प्रसादम् अभिकांक्षयन् ॥
"I therefore stay abidingly looking forward for the time, oh, Lakshmana with felicitous aspects, expectant of the generosity of Sugreeva and of these rivers.
shubha lakSaNa = oh, one with felicitous aspect, Lakshmana; tasmaat = therefore; aham = I am; sugriivasya nadiinaam ca = of Sugreeva, of rivers, also; prasaadam abhikaankshayan = generosity, expectant of; sthitaH kaala pratiikSaH asmi = abiding, time, looking forward to, I am.
3.28.64
उपकारेण वीरो हि प्रतिकारेण युज्यते |
अकृतज्ञो अप्रतिकृतो हन्ति सत्त्ववताम् मनः ॥
"A valiant one who is succoured will be indebted with some requital on his part, but besides being unfaithful, if one who does not make requital for all the favours done in his interest, he will be wounding the hearts of soft-hearted people." Rama said so to Lakshmana, keeping Sugreeva in view.
upakaareNa = one who extends - succour; viraH tu = valiant one, on his part; pratikaareNa yujyate = with requital, conjoined - indebted with; a kR^itaj~naH = un, faithful one; further; a pratikR^itaH = who does not, requite; satvavataam manaH = those with soft, hearts; hanti = wounds.
3.28.65
अथ एवम् उक्तः प्रणिधाय लक्ष्मणः
कृत अंजलिः तत् प्रतिपूज्य भाषितम् |
उवाच रामम् स्वभिराम दर्शनम्
प्रदर्शयन्
दर्शनम् आत्मनः शुभम् ॥
Visualising what Rama said about their waiting for pre-winter season to be candid, and praisefully making palm-fold at that determination of Rama, and even to clarify his own opportune viewpoint, Lakshmana spoke to Rama who by his own aspect is a delightful one for a ken.
lakshmaNaH = Lakshmana; tat eva = that, alone - what Rama said about their waiting for cessation of rains; yuktam praNidhaaya = as candid, visualising; kR^ita anjali = making, adjoined-palms; tat bhaaSitam pratipuujaya = that, what is said by Rama, honouring - praisefully; aatmanaH shubham darshanam pradarshayan = his own, opportune, viewpoint, to clarify; sva abhi raama darshanam = one with his - own, best, delightful, aspect - Rama; raamam uvaaca = to Rama, said.
3.28.66
यत् उक्तम् एतत् तव सर्वम् ईप्सितम्
नर इन्द्र कर्ता नचिरा हरि ईश्वरः |
शरत् प्रतीक्षः क्षमताम् इमम् भवान्
जल प्रपातम् रिपु निग्रहे धृतः ॥
"Oh, lord of people, Sugreeva will be effectuating everything you have desired and said, not later but soon, hence awaiting autumn you may please bear up these heavy rainfalls, besides bearing with the idea of disciplining the enemy." So said Lakshmana to Rama.
narendra = oh, lord of people; yathaa uktam = as, said; like that; vaanaraH = vanara - Sugreeva; na ciraat tu = not, lately, but; tava iipsitam = by you, desired; etat sarvam kartaa = everything, completely, he will be doing; ripu nigrahe = enemy, in disciplining - elimination; dhR^itaH bhavaan = steadfadt, as you are; sharat pratiikshaH = autumn, while awaiting; imam = this; jala pra paatam = waters, heavy, falling - rainy season; kshamataam = you may bear with.
The last three verses are a repeat of 45, 46, and 47th verses of Ch 27 of this Kishkindha kaanda. Many of the verses in this canto bear the blemish of interpolations.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे अष्ट विंशः सर्गः
Sarga 29
4.29.1
समीक्ष्य विमलम् व्योम गत विद्युत् बलाहकम् |
सारसा आकुल संघुष्टम् रम्य ज्योत्स्ना अनुलेपनम् ॥समृद्ध
अर्थम् च सुग्रीवम् मन्द धर्मार्थ संग्रहम् |
अत्यर्थम् च असताम् मार्गम् एकांत गत मानसम् ॥निवृत्त
कार्यम् सिद्धार्थम् प्रमद अभिरतम् सदा |
प्राप्तवन्तम् अभिप्रेतान् सर्वान् एव मनोरथान् ॥स्वाम् च
पात्नीम् अभिप्रेताम् ताराम् च अपि समीप्सिताम् |
विहरंतम् अहो रात्रम् कृतार्थम् विगत ज्वरम् ॥क्रीडन्तम्
इव देवेशम् गन्धर्व अप्सरसाम् गणैः |
मंत्रिषु न्यस्त कार्यम् च मंत्रिणाम् अनवेक्षकम् ॥उच्छिन्न राज्य
संदेहम् काम वृत्तम् इव स्थितम् |
निश्चित अर्थो अर्थ तत्त्वज्ञः काल धर्म विशेष वित् ॥प्रसाद्य वाक्यैः
मधुरैः हेतुमद्भिः मनो रमैः |
वाक्यवित् वाक्य तत्त्वज्ञम् हरीशम् मारुतात्मजः ॥हितम् तथ्यम् च पथ्यम्
च साम धर्म अर्थ नीतिमत् |
प्रणय प्रीति संयुक्तम् विश्वास कृत निश्चयम् ॥हरीश्वरम् उपागम्य हनुमान्
वाक्यम् अब्रवीत् |
On observing clear sky on which back-clouds and electric charges have disappeared, on which Saarasa birds are vibrantly bustling and delightful moonshine is coated, and even on observing him whose riches are abundant, who has slowed down in accumulating probity and prosperity from the viewpoint of rectitude, highly engrossed in the course of unvirtuous profligates, whose heart is given to undisturbed privacy, and the one who on achieving his goals and dearest longings has turned away from other pursuits, who regained his choicest wife, and gained highly covetable Lady Tara, thus, who is always indulged in females, merrymaking day in and day out on a par with Indra, which Indra will be sporting with the cohorts of gandharva and apsara females, thereby he who is making much of his fortune on getting rid of other problems, besides, he who reposed the activity of kingdom in his ministers, yet, who does not make eyes at those ministers as he is doubtless of the kingdom which was once disrupted from his control, because, that kingdom is looked after well by the very same ministers, as such he is wallowing in promiscuity, such as he is, seeking the presence of such a Sugreeva, king of monkeys and an explicator, and even on winning his grace, he who is forthright regarding norms of ethics, an exceptional knower of subtleties of transactions and the rubrics of duty and time, that golden-tongued Hanuma, the son of Air-god, spoke sweet words that are reasonable, heart-pleasing, beneficial, pragmatic, profitable, impressive, immaculate, imperative, and impartial, and which words are also inclusive of care and concern of Hanuma, on making a determination with a belief that Sugreeva will pay heed to his words. [4-29-1, 2, 3, 4, 5, 6, 7, 8, 9a]
1, 2, 3, 4, 5, 6, 7, 8, 9a. vimalam = clear; gata vidyut balaahakam = on which gone are, electric charges - lightning, back-clouds; saarasaa aakula sam ghuSTam = with Saarasa birds, bustles, well, vibrant; ramya jyotsnaa anulepanam = with delightful, moonshine, smudged with; vyoma = sky; on seeing, and; samR^iddha artham = one with abundant, riches; manda dharma artha sangraham = who slowed down, in probity, prosperity, in accumulating; ati artham = too, much; a sataam maargam = one who is following - un, virtuous ones, course of, of transgression; ekaanta gata maanasam = privacy, gone in, with a heart; nivR^itta kaaryam = one who turned away, from [other] pursuits; siddha artham = one who achieved, goals; sadaa pramada abhiratam = always, in females, indulged; sarvaan manorathaan = all, dearest longings; and; abhipretaam = one who is choicest; svaam paatniim abhipretaam ca = his own, wife; and; samiipsitaam taaraam ca api = highly coveted, Tara, also even; praaptavantam = one who gained; ahaH raatram viharantam = day, night [day in and day out,] merrymaking; kR^ita artham = one who is making much of, his fortune; vigata jvaram = gone, fever - getting rid of other problems; gandharva apsarasaam gaNaiH kriiDantam = with gandharva-s, apsara-s, with cohorts, sporting; devesham iva = god's, king - Indra, one who is like; mantriSu nyasta kaaryam ca = among ministers, reposing, activity - of kingdom, also; mantriNaam = at ministers; an avekSakam = one who does - notm making eyes at; ucChinna raajya a sandeham = about disrupted, kingdom, not, doubting - doubtless of the kingdom which once was disrupted from his control; kaama vR^ittam iva sthitam = with eroticism, encompassed, as though, continuing - wallowing in promiscuity; at such; hari iisham = who is monkeys, king; sugriivam ca = Sugreeva, also; samiikSya = on observing; nishcita arthaH = one who is assertive - forthright, regarding norms; artha tattva jnaH = of norms, subtleties, knower of; kaala dharma visheSa vit = time, duty [rubrics of,] an exceptional, the knower of; vaakya vit = articulator - golden-tongued, [after silver-tongued]; maaruta aatmajaH = who is Air-god's, son; such as he is; Hanuma; vaakya tattva jnam = of words, import, knower of - to the explicator, to Sugreeva; upa aagamya = to his near, on coming - seeking his presence; madhuraiH = sweet ones; hetumadbhiH = reasonable - words; manaH ramaiH = heart, pleasing - words; vaakyaiH = with words; prasaadya = on winning grace - of Sugreeva; words that are; hitam = beneficial; tathyam ca pathyam ca = pragmatic, also, profitable, also; saama dharma artha niitimat = the words that are - impressive, immaculate, imperative, impartial; praNaya priiti samyuktam = love, affection - care and concern, inclusive of; vishvaasa kR^ita nishcayam = belief, making, determination - determining with a belief that Sugreeva will pay heed to his words; vaakyam abraviit = words, spoke.
4.29.9
राज्यम् प्राप्तम् यशः चैव कौली श्रीः अभिवर्थिता ॥मित्राणाम् संग्रहः शेषः तत् भवान् कर्तुम् अर्हति
|
"Acquired is the kingdom and glory as well, thus enriched is your dynastic prosperity, but foregathering friends is still remaining, and it will be apt of you to negotiate it. [4-29-9b, 10a]
9b, 10a. raajyam = kingdom; yashaH ca = glory, as well; praaptam = is acquired; kaulii - kulasya = familial - dynastic; shriiH = prosperity; eva = that way; abhivarthitaa = is enriched; mitraaNaam samgrahaH sheSaH = of friends, foregathering - companionability, is remnant; tat bhavaan kartum arhati = that, you, to do, apt of you.
4.29.10
यो हि मित्रेषु कालज्ञः सततम् साधु वर्तते ॥तस्य राज्यम् च कीर्तिः च प्रतापः च अपि वर्धते |
"Indeed, he who really conducts himself punctually and amicably with friends, his kingdom, glory and valour will flourish. [4-29-10b, 11a]
10b, 11a. yaH hi = who, indeed; kaala j~naH = time, knower - punctual; satatam mitreSu saadhu vartate = always, with friends, amiably, conducts; tasya raajyam ca kiirtiH ca = his, kingdom, glory, also; prataapaH ca api = valour, also, even; vardhate = flourishes.
4.29.11
यस्य कोशः च दण्डः च मित्राणि आत्मा च भूमिप |
समानि एतानि सर्वाणि स राज्यम् महत् अश्नुते ॥
"Matchless kingdom is his who can keep his treasury, army, friends and his own sovereignty - all these four, in equiponderance. [4-29-11b, c]
11b, c. bhuumi pa = oh, land, ruler of; yasya = whose; koshaH ca = treasury, also; daNDaH ca = army - who are punishers of enemies; also; mitraaNi aatmaa ca = friends, his own self - his own sovereignty, also; etaani sarvaaNi = these, all; samaani = will be balancing; saH mahat raajyam ashnute = he, matchless, kingdom, enjoys.
4.29.12
तत् भवान् वृत्त संपन्नः स्थितः पथि निरत्यये |
मित्रार्थम् अभिनीतार्थम् यथावत् कर्तुम् अर्हति ॥
"Therefore, as the one with straightforward actions firstly you resort to an unimperilled course of action, lest any peril is imminent, and it will be apt of you to dutifully achieve the purpose of your friend Rama, for which alone Rama along with Lakshmana came to you, thus let your power preponderate.
tat = therefore - to balance of your power; vR^itta sampannaH = in conduct, well-off - one with straightforward actions; bhavaan = you; nir atyaye = without, peril; pathi sthitaH = on path, abiding - resort to an unimperilled course of action; abhi niita artham = towards, approached, purpose of - the purpose for which Rama and Lakshmana came towards your fore, as promised by you; mitra artham = a friend, purpose of; yathaavat = dutifully; kartum arhati = to make it to happen - you have to achieve, apt of you.
4.29.13
संत्यज्य सर्व कर्माणि मित्रार्थम् यो न वर्तते |
संभ्रमात् हि कृत उत्साहः सः अनर्थेन अवरुध्यते ॥
"Adversity thwarts him who comports himself with overenthusiasm only in self-indulgences, and who does not expeditiously strive for the sake of his friend leaving off all other activities of self-indulgence.
yaH = who; sarva karmaaNi sam tyajya = all, [other] activities, leaving off; sambhramaat = expeditiously; kR^ita utsaahaH = made, enthusiasm - enthusiastic - in personal affairs; mitra artham na vartate = for friend's, sake, will not, strive; saH = he; an arthena = by bad luck, misadventure; avarudhyate hi = he will be thwarted, indeed.
Here Hanuma is indirectly reprimanding Sugreeva for his lascivious way of living forgetting Rama's work. This can be said this way also in a general tone: "No misfortune can constrain him who strives enthusiastically and expeditiously for his friend's mission." But Hanuma's dutifulness is to be kept in view.
4.29.14
यो हि काल व्यतीतेषु मित्र कार्येषु वर्तते |
स कृत्वा महतो अपि अर्थान् न मित्रार्थेन युज्यते ॥
"One who belatedly functions for the present mission of his friend, he will indeed be unassociated with that mission, despite of the fact that he has once performed great deeds in respect of the same friend.
yaH kaala vyatiiteSu = he, on time's, elapsing - belatedly; mitra kaaryeSu vartate hi = in friend's, mission, functions, indeed; saH mahataH arthaan kR^itvaa api = he, great, deeds, done, even if; mitra arthena yujyate na = by friend's, purpose - mission, will not, associate.
4.29.15
तत् इदम् मित्रकार्यम् नः काल अतीतम् अरिंदम |
क्रियताम् राघवस्य एतत् वैदेह्याः परिमार्गणम् ॥
"Hence, the task of our friend is delayed, oh, enemy-destroyer, searching for Vaidehi is Raghava's mission and let it be done.
arindama = oh, enemy-destroyer; tat = hence; naH = our; idam = this; mitra kaaryam = friend's, task; kaala atiitam = time, lapsed - is delayed; vaidehyaaH parimaargaNam = Vaidehi's, search of; raaghavasya = of Raghava; etat = this; kriyataam = let it be done.
4.29.16
न च कालम् अतीतम् ते निवेदयति कालवित् |
त्वरमाणो अपि स प्राज्ञः तव राजन् वशानुगः ॥
"Though the time is lagging, oh, king, that insightful and punctual Rama is not indicating about it to you, though he is hurrying to complete his mission within a time-frame, because he is following you alone abiding under the control abiding by your promise.
raajan = oh, king; praaj~naH = insightful one; kaalavit = knower of time - punctual one; saH = he - Rama; tvaramaaNaH api = hurrying, even though; tava vasha anu gaH = in your, , control, in tow, goer - following you abidingly; atiitam kaalam = about lapsed, time; te na nivedayati = to you, not, indicating.
4.29.17
कुलस्य हेतुः स्फीतस्य दीर्घ बन्धुः च राघवः |
अप्रमेय प्रभावः च स्वयम् च अप्रतिमो गुणैः ॥
"Raghava is the cause for augmentation of multitudes, a long-lasting covenentor, and even an undefinable one in his proficiency, and an unparalleled one by his grace.
raaghavaH = Raghava is; sphiitasya kulasya hetuH = of dynasty - a multitude of homogenous beings, for augmentation, cause; diirgha bandhuH ca = long-lasting, friend [covenentor,] also; svayam = personally; a prameya prabhaavaH ca = un, definable, in proficiency, also; guNaiH pratimaH ca = by his merits - grace, un, paralleled one.
The 'augmenter of multitudes of homogeneous groups...' is not limited to Rama's Ikshvaku dynasty or to the monkey race, or to birds like Jatayu, or to squirrels or bears. Rama is the causer of the augmentation of any living being's group, if they tread the path of virtuousness, thus he is the sustainer of universe in peace. Any violator to that peaceful coexistence will be put to an end, may it be Viradha, Kabandha, Vali or Ravana.
4.29.18
तस्य त्वम् कुरु वै कार्यम् पूर्वम् तेन कृतम् तव |
हरीश्वर हरि श्रेष्ठान् आज्ञापयितुम् अर्हसि ॥
"Certainly you have to carry through his mission as he has carried out your mission previously, and oh, lord of monkeys, it will be apt of you to summon worthy monkeys for searching Seetha.
hari iishvara = oh, monkeys, lord; puurvam tena = previously, by him; tava kaaryam kR^itam = your, work, is done - accomplished your objective; tvam tasya [kaaryam] kuru vai = you, his, objective, accomplish, certainly; hari shreSThaan aaj~naapayitum arhasi = monkeys, best ones, to order - summon for searching Seetha, apt of you.
4.29.19
न हि तावत् भवेत् कालो व्यतीतः चोदनात् ऋते |
चोदितस्य हि कार्यस्य भवेत् काल व्यतिक्रमः ॥
"As long as Rama is not going to prod us for action deem that there is no time lapse, but the minute he does deem it as lapsed.
codanaat R^ite = by impelling, without - without Rama prodding us; kaalaH vyatiitaH = time, lapsed; na taavat bhavet hi = not, till then, will be, indeed - it may not be construed as such; coditasya kaaryasya = if impelled, for work - if he comes and prods us to action; then; kaala vyati kramaH bhavet hi = time, transgression of, will be, indeed.
4.29.20
अकर्तुर् अपि कार्यस्य भवान् कर्ता हरीश्वर |
किम् पुनः प्रतिकर्तुः ते राज्येन च वधेन च ॥
"You are a helpful one even to those that are unhelpful to you, oh, king of monkeys, then why repeat about him who helped you in getting your kingdom, and even in killing your enemy, Vali. "Even if Rama did not help you in getting your kingdom and killing Vali you have to render your help to Rama, for you are a beacon of friendship and you are a helpful one without seeking any requital... then why you are delaying...
hariishvara = oh, king of monkeys; kaaryasya a kartuH api = deed, not, doer, even - even if no help is rendered to you; bhavaan kartaa = you are, doer [helpful one]; vadhena ca = by killing [Vali,] also; raajyena ca = by kingdom, even; te = to you; prati kartuH = in [your] respect, one who has done - one who helped you; kim punaH = why, again - tell about it - blurt out.
A true friendship does not require barters. A timely help is the only virtue of true friendship, and thankless friends will neglect it: anena kR^ita upakaarasya guNaaDhyasya kaaryam kaala anatikrameNa sarva prakaareNa api saadhaniiyam | adharmiShTsya tu mitra kaaryam upekShaNiiyam iti suucitam | dk
4.29.21
शक्तिमान् अतिविक्रान्तो वानर ऋष्क गण ईश्वर |
कर्तुम् दाशरथेः प्रीतिम् आज्ञायाम् किम् नु सज्जसे ॥
"Highly adventurous and powerful vanara as you are, oh, lord of multitudes of monkeys and bears, why do you really temporise in issuing orders to fulfil the cherish of Rama.
vaanara R^iSka gaNa iishvara = monkey, bears, multitude's, lord of; shaktimaan ati vikraantaH = powerful one, highly, adventurous; such as you are, you; daasharatheH priitim kartum = of Dasharatha's son, desire, to fulfil; aaj~naayaam kim nu sajjase = to issue orders, why, really, delaying - temporising.
4.29.22
कामम् खलु शरैः शक्तः सुर असुर महा उरगान् |
वशे दाशरथिः कर्तुम् त्वत् प्रतिज्ञाम् अवेक्षते ॥
"If need be Rama of Dasharatha is really capable of keeping gods, demons and great-vipers under his control with his arrows, but he is anticipating fulfilment of your promise.
daasharathiH = Rama of Dasharatha; sharaiH = with arrows; sura asura mahaa uragaan = gods, demons, great-vipers; vashe kartum = in control, to keep; kaamam shaktaH khalu = if need be, capable of, really; tvat pratij~naam avekshate = from you, [fulfilment of] promise, he is anticipating.
4.29.23
प्राण त्याग अविशंकेन कृतम् तेन महत् प्रियम् |
तस्य मार्गाम वैदेहीम् पृथिव्याम् अपि च अंबरे ॥
"He fulfilled an exceptional cherish of yours without much doubting for the forfeiture of his own life, hence we search for his wife Vaidehi anywhere on earth or even on skies.
praaNa tyaaga = life, forgoing; a vi shankena = not, much, doubting; tena mahat priyam kR^itam = by him, an exceptional, cherish [of yours,] is done; tasya vaidehiim = his, [wife] Vaidehi; pR^ithivyaam = on earth; ambare api ca = on sky, even, also; maargaama = we search.
4.29.24
न देवा न च गंधर्वा न असुरा न मरुत् गणाः |
न च यक्षा भयम् तस्य कुर्युः किम् इव राक्षसाः ॥
"Gods cannot cause dismay to him, then gandharva-s - no; multitudes of wind-gods - no; asura-s - no; yaksha-s
- no; and then wherefore the raakshasa-s can?
devaaH = gods; tasya = to him; bhayam na kuryuH = dismay, will not, cause; gandharvaa na = gandharva-s, no; asuraa na = asura-s, no; marut gaNaaH na = Wind-gods, multitudes of, no; yakSaa na ca = Yaksha-s, not, even; raakSasaaH kim iva = raakshasa-s, why, thus.
4.29.25
तत् एवम् शक्ति युक्तस्य पूर्वम् प्रिय कृतः तथा |
रामस्य अर्हसि पिंगेश कर्तुम् सर्व आत्मना प्रियम् ॥
"Therefore, oh, lord of monkeys, that Rama is energetic to exert himself, but he fulfilled your aspiration earlier, and it will be apt of you requite him with his aspiration at all events.
pinga iisha = oh, monkeys, lord of; tat = therefore; evam shakti yuktasya = that kind of, energy, having - to energetic one; tathaa = likewise; puurvam priya kR^itaH = earlier, aspiration [of yours], one who fulfilled; raamasya = of such a - Rama; sarva aatmanaa priyam kartum arhasi = any, wise - at all events, desired thing, to do, apt of you.
4.29.26
न अधस्तात् अवनौ न अप्सु गतिः न उपरि च अम्बरे |
कस्यचित् सज्जते अस्माकम् कपीश्वर तव आज्ञया ॥
"In case you were ordering us, oh, king of monkeys, among us whosoever he may be his impetus will be unhampered either in netherworlds, or in water, or up above on the sky.
kapiishvara = oh, king of monkeys; tava aaj~nayaa = by your, order if your order; asmaakam = among us - vanara-s; kasyacit = whosoever; gatiH = impetus; adhastaat na sajjate = in netherworlds, not, hampered; avanau = on earth; apsu = in waters; na = will not - retard; upari ambare ca = up above, on sky, even; na = will not.
4.29.27
तत् आज्ञापय कः किम् ते कुतो वा अपि व्यवस्यतु |
हरयो हि अप्रधृष्याः ते सन्ति कोटि अग्रतो अनघ ॥
"Therefore command us, oh, merited one, as you have more than ten million unchallengeable monkeys under your command, as to who should start from where and for which purpose, and as to how one should exert himself." Thus Hanuma appealed to Sugreeva.
anagha = oh, merited one; tat = therefore; aaj~naapaya = command us; kaH kutaH kim = who, wherefrom, what for - for which purpose; vaa api = or, even; vyavasyatu [vi ava syatu] = exerts himself; te = to you; koTi agrataH = crore - ten million, more than; a pra dhR^iSyaaH = not, really, challengeable - indomitable; harayaH = monkeys; santi = are there.
4.29.28
तस्य तद् वचनम् श्रुत्वा काले साधु निरूपितम् |
सुग्रीवः सत्त्व संपन्नः चकार मतिम् उत्तमाम् ॥
On hearing the words of Hanuma that are validly demonstrated on time, Sugreeva whose soldiery is substantial, took a noble decision.
tasya = his - Hanuma's; kaale saadhu niruupitam = in time, validly, demonstrated - argued; tat vacanam shrutvaathat = that, words, on hearing; sattva sampannaH = one whose soldiery, is substantial; such; sugriivaH = Sugreeva; uttamaam matim cakaara = noble, mind, made up - took a decision.
4.29.29
संदिदेश अति मति मान् नीलम् नित्य कृत उद्यमम् |
दिक्षु सर्वासु सर्वेषाम् सैन्यानाम् उपसंग्रहे ॥
And the noble minded Sugreeva directed Nila, one of the commanders of vanara army, and who always strives to foregather vanara army, to foregather all of the monkey-forces available in all the directions.
ati matimaan = noble, minded one; Sugreeva; sarvaasu dikSu = [those available] in all, directions; sarveSaam sainyaanaam = all of the, monkey-forces; upasamgrahe = in foregathering; nitya kR^ita udyamam = one who always, makes, endeavour - strives to foregather military; niilam samdidesha = to Nila, directed.
4.29.30
यथा सेना समग्रा मे यूथपालाः च सर्वशः |
समागच्छन्ति असंगेन सेनाग्राणि तथा कुरु ॥
"You have to have organise that way as to how my army in its entirety and from all over, together with corps commanders, is to be marshalled to stay in the cutting edge of army.
me samagraa senaa = my, in entirety, army; yuutha paalaaH ca = corps, commanders, even; sarvashaH = from all over; a sangena = without, delay; yathaa = as to how; sena agraaNi = army, in the van of - cutting edge; samaagacChanti [ sam aa gacChanti] = will marshal towards; tathaa kuru = that way, you make happen.
4.29.31
ये तु अंतपालाः प्लवगाः शीघ्रगा व्यवसायिनः |
समानयंतु ते शीघ्रम् त्वरिताः शासनात् मम |
स्वयम् च अनंतरम् सैन्यम्
भवान् एव अनुपश्यतु ॥
"Those that are the quickstepped, venturesome fly-jumpers who are the defenders on the perimeter of army, they shall be fetched quickly an speedily at my order, and oh, Niila, you on your own have to personally and closely monitor the military establishment without any heterogeneity.
anta paalaaH = senaa paryanta paalakaaH = army's, perimeter, managers defenders; shiighra gaa = quick, stepped ones; vyavasaayinaH = venturesome; ye plavagaaH = which fly-jumpers - are there; te = they; mama shaasanaat = by my, order; tvaritaaH = quickly; shiighram = speedily; sam aanayantu = be fetched; anantaram = later; sainyam = army; [kaaryam = works - later time works]; bhavaan eva = you, alone; svayam ca = personally, also; anu pashyatu = closely, see to it - you monitor - in making it as a unified whole, without heterogeneity.
4.29.32
त्रि पंच रात्रात् ऊर्ध्वम् यः प्राप्नुयात् इह वानरः |
तस्य प्राण अन्तिको दण्डो न अत्र कार्या विचारणा ॥
"And, the monkey who arrives here after fifteen nights, to him termination of life is the punishment, there is no business for further adjudication.
yaH vaanaraH = which, vanara; tri panca raatraat uurdhvam = three, five [3x5 = 15, fifteen,] nights, above - after; iha praapnuyaat = to here, reaches; tasya praaNa antikaH daNDaH = to him, life, termination, is the punishment; na atra kaaryaa vicaaraNaa = not, there, business, to adjudicate - further.
4.29.33
हरीन् च वृद्धान् उपयातु स अंगदो
भवान् मम आज्ञाम् अधिकृत्य निश्चितम् |
इति व्यवस्थाम् हरि पुंगव ईश्वरो
विधाय वेश्म प्रविवेश वीर्यवान् ॥
"Associated with Angada you shall approach elderly monkeys like Jambavanta and others, according to my decision and authorised by my order." Thus, Sugreeva, the king of best monkeys on assigning the set-up, and ordering Niila, the Commander of Vanara Forces, that glorious Sugreeva re-entered his palace-chambers.
sa angadaH = you - along with, Angada; bhavaan = you; mama aaj~naam adhikR^itya = by my, order, authorised; nishcitam = what has been decided - by me; vR^iddhaan hariin ca = to elderly, monkeys, also; upa yaatu = near, you go - approach; thus Sugreeva said and; viiryavaan = doughty one; hari pungava iishvaraH = monkeys, best ones, king of; iti vyavasthaam vidhaaya = thus, set-up, on assigning; veshma pravivesha = palace-chambers, entered.
Here it is said that Sugreeva re-entered his palace-chambers. This is due to the impulsive nature towards his sensual gratifications. He should have realised that he shall approach Rama to report the arrangements made, or at least he should have asked Hanuma to inform Rama about these orders to Niila. Without doing either of them, he re-entered the palace-chambers by which Hanuma has landed into a dilemma. Hanuma cannot go to Rama on his own for he is a minister of Sugreeva and inform about the orders of Sugreeva to Niila without the permission of the king, namely Sugreeva, nor as a minister, he can persuade Sugreeva to go to Rama to report the actions taken by monkey forces to search Seetha. In reality, monkey forces are being gathered, but that information is not passed on to Rama. This communication gap creates a furious emotion in Rama and he bids Lakshmana to go to Kishkindha and take Sugreeva to task, and even Lakshmana jumps on Sugreeva like a firebrand, in the coming chapters.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एकोन त्रिंश सर्गः
Sarga 30 (part 1 of 2)
4.30.1
गुहाम् प्रविष्टे सुग्रीवे विमुक्ते गगने घनैः |
वर्ष रात्रे स्थितो रामः काम शोक अभिपीडितः ॥पाण्डुरम् गगनम् दृष्ट्वा विमलम् चन्द्र मण्डलम् |
शारदीम् रजनीम् चैव दृष्ट्वा ज्योत्स्न अनुलेपनाम् ॥काम वृत्तम् च सुग्रीवम् नष्टाम् च जनक आत्मजाम् |
दृष्ट्वा कालम् अतीतम् च मुमोह परम आतुरः ॥
On Sugreeva's entering the cave-like Kishkindha, Rama who spent rainy nights on that mountain with much distress owing to the misery of yearning for Seetha, has seen the immaculate sphere of moon on silvern sky freed by ceasing rains, and even autumnal nights that are enamelled with moonshine, and thus he observed that Seetha is lost hopelessly, engrossed in lust Sugreeva is lost to world intractably, and furthermore time too is being lost irretrievably, and thus he became highly impatient and even swooned.
sugriive guhaam praviSTe = Sugreeva, into cave, while entering; gagane ghanaiH vimukte = sky, of clouds, while releasing - while rains are ceasing; varSa raatre = in rainy, nights; kaama shoka abhi piiDitaH = of yearning, by misery, verily, distressed; sthitaH = staying - who spent rainy nights during his stay; raamaH = Rama; paaNDuram gaganam = whitish - silvern, sky is; vimalam candra maNDalam = with immaculate, moon's, sphere; dR^iSTvaa = on seeing; jyotsna anulepanaam = with moonbeams, enamelled; shaaradiim rajaniim caiva = autumnal, nights, also, thus; dR^iSTvaa = on observing; kaama vR^ittam sugriivam ca = in lust, engrossed, of Sugreeva, also; and; naSTaam janaka aatmajaam ca = lost - hopeless, of Janaka's, daughter - of Seetha, also; atiitam kaalam ca = time, rolled by, furthermore; dR^iSTvaa = on observing; parama aaturaH = with highly, impatience; mumoha ca = swooned, even.
4.30.4
स तु संज्ञाम् उपागम्य मुहूर्तात् मतिमान् नृपः |
मनः स्थाम् अपि वैदेहीम् चिंतयामास राघवः ॥
But on getting consciousness in a moment, that thoughtful king Raghava started to think of Vaidehi who is abiding in his heart, though not at his side.
matimaan = a thoughtful one; nR^ipaH = the king; saH raaghavaH = he, that Raghava; muhuurtaat samj~naam upaagamya = in a moment, consciousness, getting; manaH sthaam api vaidehiim = in heart, abiding, though, of Vaidehi; cintayaamaasa = started to think.
4.30.5
दृष्ट्वा च विमलम् व्योम गत विद्युत् बलाहकम् |
सारस आरव संघुष्टम् विललाप आर्तया गिरा ॥
On seeing the sky to be spic and span when set free of black-clouds and lightning, and even vibrant with the shrieks of Saarasa birds, Rama bemoaned in woeful words.
gata vidyut balaahakam = one which is - set free, of electric-discharges [lightning,] dark-clouds; saarasa aarava samghuSTam = with Saarasa birds, shrieks, [now] vibrant with; vimalam ca = spotless, also; vyoma dR^iSTvaa = sky, on seeing; aartayaa giraa vilalaapa = with woeful, words, bemoaned.
4.30.6
आसीनः पर्वतस्य अग्रे हेम धातु विभूषिते |
शारदम् गगनम् दृष्ट्वा जगाम मनसा प्रियाम् ॥
Rama's concepts are on the rove towards his ladylove when he beheld the skyscape of autumn while sitting on the summit of a mountain that is embellished with gold and other ores, and he soliloquised his thoughts in this way.
parvatasya = of mountain; hema dhaatu vibhuuSite = gold, [and other] ores, embellished with; agre = on summit; aasiinaH = while sitting; raama shaaradam gaganam dR^iSTvaa = autumn, skyscape, on beholding; manasaa priyaam = conceptually, to his ladylove; jagaama = journeyed - on the rove [and he soliloquised his thoughts in this way.]
4.30.7
सारस आरव संनादैः सारस आरव नादिनी |
या आश्रमे रमते बाला सा अद्य मे रमते कथम् ॥
"Young Seetha with a voice that is a soundalike to the callings of Saarasa birds used to take delight in these resonant calls of Saarasa birds when we were together in hermitage, but how she might be taking delight in these chirrups now without me.
saarasa aarava naadinii = Saarasa bird-like, callings, sounding - alike, Seetha; yaa baalaa = which, young one - Seetha; aashrame = in hermitage - of ours; me = to me - with me; saarasa aarava sannaadaiH = Saarasa birds, callings, with the resonance of; ramate = used to take delight; saa = she - Seetha; adya katham ramate = now, how, she can delight herself without me.
When we were in hermitage, on listening the callings of Saarasa birds, Seetha used to call me to observe these birds in a voice that soundalike the Saarasa birds, and we were delighted to listen the callings of those birds together. But now staying among demons how can she take delight in seeing these seasonal birds or call me for help with such a voice, because her voice is lost in the blare of bawling demons.
4.30.8
पुष्पिताम् च आसनान् दृष्ट्वा कांचनान् इव निर्मलान् |
कथम् सा रमते बाला पश्यंती माम् अपश्यती ॥
"On seeing the flawless Asana trees flowered as if with golden flowers, she checks up for my availability thereabout, but now finding me nowhere near her, how can she be happy.
puSpitaam kaancanaan iva = flowered, gold, as if like; nirmalaan = flawless; aasanaan = Asana trees [Terminalia alata tomentosa, Bandhuuka trees]; dR^iSTvaa = on seeing; pashyantii = for me - while seeing, checking up for me; maam a pashyatii = me, not, seeing - not finding me; saa baalaa = she, that dame; katham ramate = how, can she be happy.
On seeing these flowers Seetha used to go near the trees to check their beauty, and even used to check up for my availability to show their beauty to me. Now if she sees these seasonal flowers in that place where she is captivated, at least for a moment, but if she does no find me there, she looses her heart for these flowers.
4.30.9
या पुरा कलहंसानाम् स्वरेण कल भाषिणी |
बुध्यते चारु सर्वांगी सा अद्य मे रमते कथम् ॥
"She who is enchanting to me by her well-proportioned limbs that clucky-voiced Seetha earlier used to wake me up in tune with the melodious callings of clucking-swans, but how that ladylove of mine might be amusing herself now.
caaru sarva angii = enchanting, by all, her limbs; kala bhaaSiNii = clucky, voiced; yaa = which Seetha; puraa = earlier; kala hamsaanaam = of clucking-swans; svareNa [kalena] = melodious callings; [me] budhyate = [me] knowing myself, [waking up]; me saa = my, she - she who is mine; adya katham ramate = now, how, she takes delight.
The word budhyate means 'waking up' apart from 'knowing' etc. Thus, 'earlier, when I was with Seetha I used to know myself as the 'Being' as and when her divine and swanlike voice used to address me, which voice is incidentally equals the hymn Gayatri, and which I used to hear continuously. But now without her, Shri, Goddess Lakshmi, I am presently not able to know myself.'
'Earlier when in hermitage Seetha used to wake me up with her clucky-voice synchronising with the clucking of swans. On my awakening, I used to see her auspicious face and all-charming physique, by that I daily used to have a waking up protocol, suprabhaata seva, now how she can do it or how I can enjoy her sight every morning.
4.30.10
निःस्वनम् चक्रवाकानाम् निशम्य सहचारिणाम् |
पुण्डरीकविशालाक्षी कथम् एषा भविष्यति ॥
"On hearing the sharp notes of Cakravaka birds that always move together in couples, what will become of this white-lotus-like broad-eyed Seetha, since she is not together with me.
puNDariika vishaala akSii = white-lotus like, broad, eyed one; eSaa = this -Seetha; saha caariNaam cakravaakaanaam = [that always] together - in couples, moving, of Cakravaka birds; niH svanam nishamya = out, cry - sharp notes, on listening; katham bhaviSyati = how, she, will be - what becomes of her.
4.30.11
सरांसि सरितो वापीः काननानि वनानि च |
ताम् विना मृगशावाक्षीम् चरन् न अद्य सुखम् लभे ॥
"I am not able to enjoy myself without that deer-eyed lady though wandering around enjoyable lakes, rivers, tanks, forests and woodlands, whose thirst is drenched by rainwater and my thirsting for her is not.
saraamsi saritaH vaapiiH = lakes, rivers, tanks - which are naturally enjoyable; kaananaani vanaani ca = forests, woodlands, also; caran = while wandering; adya = now; taam mR^igashaavaakSiim vinaa = her, deer-eyed lady, without; sukham na labhe = joy, not, - I am - able to get.
4.30.12
अपि ताम् मत् वियोगात् च सौकुमार्यात् च भामिनीम् |
सुदूरम् पीडयेत् कामः शरत् गुण निरंतरः ॥
"The Love-god with a plethora of provocative autumnal features will be prolongedly agonising her, because she is separated from me, and because her ladyship is a frailty - won't he?" Thus Rama worried for Seetha.
sharat guNa nir antaraH = autumnal, features, without, gap - with plethora of provocative features of autumn; kaamaH = Love-god; saukumaaryaat = by her frailty; mat viyogaat ca = by my, separation, also; taam bhaaminiim = her, that lady; su duuram = very, long - prolongedly; piiDayet api = will agonise, is it - won't he.
'Will the Love-god Manmatha, with all his paraphernalia of licentious autumnal aspects, like even-climate, even-circumstance and even-desire, will he leave Seetha? Even on knowing fully well that she is separated from me besides being a delicate person, will that Love-god leave her alone? No, He will not... for, merciless is that Manmatha, God of Love, and He may agonise Seetha till death, for she is an unyielding woman to otherspati vrata , nor I am at her side.'
4.30.13
एवम् आदि नरश्रेष्ठो विललाप नृपात्मजः |
विहंग इव सारंगः सलिलम् त्रिदशेश्वरात् ॥
So on and so forth that best one among men and the son of a king keened over, like a Rain-cuckoo which will be keen on Indra, the king of divinities, for rainy-water.
nara shreSThaH = among men, the best one; nR^ipa aatmajaH = king's, son - Rama; tridasha iishvaraat = divinities, from the king of - from Indra; salilam = for water, requiring water; saarangaH = Caataka, Saaranga, Rain-cuckoo; vihanga iva = bird, as with; evam aadi = so on, so forth; vilalaapa = keened over.
The Caataka or Saaranga birds are said to be a sort of bird-flock which thrive on rain water alone, but not on water in rivers or brooks. They fly up to skies to swill the water directly from clouds granted by Indra. So also Rama is desirous of Seetha alone for his theory is 'one-man-one-wife.' Thereby he does not eye other women. In epical aesthetics this is called anukuula naayaka lakshaNa 'hero in harmony.'
4.30.14
ततः चंचूर्य रम्येषु फलार्थी गिरि सानुषु |
ददर्श पर्युपावृत्तो लक्ष्मीवान् लक्ष्मणो अग्रजम् ॥
Meandering on the pleasant mountain-terraces in search of fruits brilliant Lakshmana returned and has seen his elder brother Rama.
tataH = then; phala arthii = fruits, seeker - one gone in search of; ramyeSu giri saanuSu = pleasant, on mountain, terraces; cancuurya = after meandering; paryupaavR^ittaH [pari upa aa vaR^ittaH] = who returned; lakSmiivaan lakSmaNaH = propitious, Lakshmana; agrajam dadarsha = at his elder brother, has seen.
4.30.15
स चिन्तया दुस्सहया परीतम्
विसंज्ञम् एकम् विजने मनस्वी |
भ्रातुर् विषादात् त्वरितो अति दीनः
समीक्ष्य सौमित्रिः उवाच रामम् ॥
Noble-hearted Saumitri, on observing lone Rama in a lonely place, who is beset with unbearable sadness and whose posture is vacuous, became very miserable for the sad condition of his brother, and spoke to Rama fretfully.
manasvii = noble-hearted one; saH saumitriH = he, that Saumitri; vi jane = without, people - in lonely place; ekam = he who is - lone one; duH sahayaa = un, bearable; cintayaa pariitam = sadness, beset with; vi sanj~nam = without, awareness - with a vacuous posture; samiikSya = on observing - Rama; bhraatuH viSaadaat = owing to brother's, sadness; ati diinaH = on becoming - very, miserable Lakshmana; tvaritaH raamam uvaaca = fretfully, to Rama, spoke.
4.30.16
किम् आर्य कामस्य वशम् गतेन
किम् आत्म पौरुष्य पराभवेन |
अयम् ह्रिया संह्रियते समाधिः
किम् अत्र योगेन निवर्तितेन ॥
"Oh, noble one, what is the use in getting into fetters of passion, what for soul's bold-temper is being trounced, this remorseful sadness is arrogating self-assurance, and what purpose can be achieved now in retracing steps from the goal.
aarya = oh, noble one; kaamasya vasham gatena = of passion, fetters, get into; kim prayojanam = what, is the use; aatma pauruSya paraabhavena = soul's, bold-temper, by trouncing; kim = what - is the use and; hriyaa = remorseful - with sadness; ayam samaadhiH = this, self-concentration - self-assurance; sam hriyate = verily, stealing - arrogated; atra nivartitena yogena = now, with reverted, association - with the aim, by retracing your steps from the goal]; kim = what - purpose can be achieved.
'The time when one has to keep up his bold-temper, without subjugation to passional temperance has arrived now, namely the autumn, and now loosing heart to shameful sadness, and loosing manly boldness to seasonal passions... what purpose can be achieved by it?' Maheshvara Tiirtha.
क्रियाभियोगम् मनसः प्रसादम्
समाधि योग अनुगतम् च कालम् |
सहाय सामर्थ्यम् अदीन सत्त्वः
स्व कर्म हेतुम् च कुरुष्व तात ४-३०-१७
"Oh, dear sir, engage yourself in your mission with an undeterred spirit and with a good disposition of mind, and bring time under control with steadfastness and ideation, and the capabilities of your helpmates, say Sugreeva and others be gathered, and the basis for your achievements, say daily rituals towards gods, be performed by you as your means.
taata = oh, dear sir; a diina sattvaH = becoming un, deterred, in spirit; kriya abhiyogam [kuruSva] = in mission, you engage in; manasaH prasaadam [kuruSva] = mind's, good disposition [make happen]; samaadhi yoga anugatam = concentration [steadfastness,] yogic thinking [ideation,] following [in accordance with,] also; kaalam ca = time [kuruSva = you have to control]; sahaaya saamarthyam [kuruSva] = helpmate's, capabilities [kuruSva = be gathered by you]; hetum = basis [for achieving results]; sva karma ca = your own, endeavour [daily rituals to gods,] also; hetum = as means; kuruSva = you perform.
4.30.18
न जानकी मानव वंश नाथ
त्वया सनाथा सुलभा परेण |
न च अग्नि चूडाम् ज्वलिताम् उपेत्य
न दह्यते वीर वरार्ह कश्चित् ॥
"Oh, the lord of human kindred, with you as her husband Janaki is not an easily attainable one for others, oh, highly honourable one, if it is said that none will be burnt if he nears the tongues of flaming fire, oh, brave one, it is not so, for Janaki is a flaming fire, and anyone nearing her in ill-will will be burnt to ashes like a grass-hopper." Thus Lakshmana said to Rama.
maanava vamsha naatha = oh, human, kindred's, lord of; tvayaa sa naathaa jaanakii = you, having, as husband, Janaki; pareNa su labhaa = by others, easily, attainable; na = she is not; viira = oh, brave one; vara arha = oh, for high honour, eligible one - oh, Rama; jvalitaam agni cuuDaam = flaring, fire's, tongue; upetya = on nearing; kashcit = anyone; na dahyate = will not, bur; iti [cet na] = thus, if said, no - not so.
4.30.19
सलक्षणम् लक्ष्मणम् अप्रधृष्यम्
स्वभावजम् वाक्यम् उवाच रामः |
हितम् च पथ्यम् च नय प्रसक्तम्
ससाम धर्मार्थ समाहितम् च ॥
Lakshmana with his seemliness spoke those undeniable and expedient words that emerged from his very nature, which are tasteful, morally abiding, and further abounding with friendliness, righteousness, and meaningfulness, and on listening such words Rama spoke to Lakshmana. Rama spoke to seemly and undeniable Lakshmana with words that emerged from his very nature, which are tasteful, morally abiding, and further abounding with friendliness, righteousness, and meaningfulness.
sa lakSaNam = which words are - seemly; a pradhR^iSyam = un, deniable; svabhaava jam = natural [of Lakshmana's nature,] emerged from; hitam ca pathyam ca = expedient, also, tasteful, also; naya prasaktam = moral, abiding; sa saama = which are - with, friendliness; dharma artha samaahitam ca = righteousness, meaningfulness, abounding in, also; raamaH = Rama; lakSmaNam = to Lakshmana; vaakyam = words; uvaaca = spoke; raamaH = Rama; sa lakSaNam = he who is with, seemliness - Lakshmana; a pradhR^iSyam = un, deniable one; lakSmaNam = to Lakshmana; svabhaava jam = natural [of Rama's words,] emerged; hitam ca pathyam ca = expedient, also, tasteful, also; naya prasaktam = moral, abiding; sa saama = which are - with, friendliness; dharma artha samaahitam ca = righteousness, meaningfulness, abounding in, also; vaakyam = words; uvaaca = spoke;
4.30.20
निस्संशयम् कार्यम् अवेक्षितव्यम्
क्रिया विशेषो अपि अनुवर्तितव्यः |
न तु प्रवृद्धस्य दुरासदस्य
कुमार वीर्यस्य फलम् च चिन्त्यम् ॥
"Doubtless accomplishment of the task is to be held in view, even oh, boy, the factors that contribute to its accomplishment, like enthusiasm, helpmates etc., are to be followed through, and not only these aspects but we also have to observe the fruition of task when that task is becoming unwieldy, unattainable and formidable, along with the lapse of time and lapsing of help." Thus Rama said to Lakshmana.
kumaara = oh, boy; niH samshayam = without, doubt; kaaryam avekSitavyam = accomplishment [of task,] is to be kept in view; kriyaa visheSaH api anu vartitavyaH = task's, factors, even, in tow, are to be followed; pra vR^iddhasya = well, intensified - unwieldy; dur aasadasya = un, attainable; viiryasya [kaaryasya] = of formidability] of task; phalam ca = fruit, about; cintyam = is to be thought over; na nu = isn't it.
4.30.21
अथ पद्म पलाश अक्षीम् मैथिलीम् अनुचिन्तयन् |
उवाच लक्ष्मणम् रामो मुखेन परिशुष्यता ॥
On thinking about the fruit of his mammoth task, namely that lotus-petal-eyed Maithili, thereafter Rama spoke to Lakshmana with a dried-up face.
atha = thereafter; raamaH = Rama; padma palaasha akSiim = lotus, petal, eyed one; maithiliim anucintayan = of Maithili, thinking about; pari shuSyataa mukhena = with verily, dried-up, face; lakSmaNam uvaaca = to Lakshmana, spoke.
4.30.22
तर्पयित्वा सहस्राक्षः सलिलेन वसुंधराम् |
निर्वर्तयित्वा सस्यानि कृत कर्मा व्यवस्थितः ॥
"On satisfying mother earth with rainwater and on effectuating the crops on earth, the Thousand-eyed Indra is complacent as his task is effectuated, whereas my task is yet to take off.
sahasra akSaH = thousand, eyed Indra; salilena vasundharaam tarpayitvaa = with waters, mother earth, on oblating - satisfying; sasyaani nirvartayitvaa = crops, having accomplished; kR^ita karmaa vyavasthitaH = on accomplishing, his task, is complacent.
Here a selfless philanthropist who accords benefits on his own without any petition or prayer is suggested in referring to Indra and rains, and Rama has not yet done such act in respect of Seetha.
4.30.23
दीर्घ गंभीर निर्घोषाः शैल द्रुम पुरोगमाः |
विसृज्य सलिलम् मेघाः परिश्रांता नृप आत्मज ॥
"Clouds roving on the tops of mountains and trees with their protracted and profound peals have let the water loose and they are now retired, oh, prince, but tireless are rumbles and grumbles in my heart, thus I cannot retire.
nR^ipa aatmaja = oh, king's, son; diirgha gambhiira nirghoSaaH = protracted, profound, with peals; shaila druma puraH gamaaH = mountains, trees, overhead, going; meghaaH salilam visR^ijya = clouds, waters, on let loosing; pari shraantaa = retired.
4.30.24
नील उत्पल दल श्यामः श्यामी कृत्वा दिशो दश |
विमदा इव मातंगाः शान्त वेगाः पयो धराः ॥
"On blackening ten quarters of earth blue-black clouds that looked like petals of blue-lotuses are now quietened in their nimbleness like rut-less elephants.
niila utpala dala shyaamaH = blue, lotus, petal-like, blue-blackish; payaH dharaaH = water, carriers - clouds; dasha dishaH = ten, quarters; shyaamii kR^itvaa = black, on making - directions; vi madaa maatangaaH iva = without, rut, elephants, as with; shaanta vegaaH = quietened, in nimbleness.
There are eight elephants carrying the universe from its eight corners aSTa diggaja-s . They and the elephantine-clouds that give waters, both kinds of elephants are responsible for world's sustenance, but they now are nonchalant on performing their duties, along with their administrator Indra. Rama is not able to do his duty due to slackness of Sugreeva, and thus he is questioning himself whether his mission / incarnation is going to be futile or worthwhile.
4.30.25
जल गर्भा महा वेगाः कुटज अर्जुन गंधिनः |
चरित्वा विरताः सौम्य वृष्टि वाताः समुद्यताः ॥
"Now pausing are the high-speeded rainy-winds, which once speedily swooped with water in their wombs, and wafted the fragrance of Kutaja and Arjuna flowers.
saumya = oh, gentle one; jala garbhaa mahaa vegaaH [meghaaH] = water, in womb, high, speeded [clouds]; kuTaja arjuna gandhinaH = Kutaja, Arjuna flowers, fragranced; samudyataaH = which swooped; vR^iSTi vaataaH = rain's, with winds; caritvaa vi rataaH = on wafting, without, activity - paused.
4.30.26
घनानाम् वारणानाम् च मयूराणाम् च लक्ष्मण |
नादः प्रस्रवणानाम् च प्रशान्तः सहसा अनघ ॥
"The rales of clouds, elephants, peacocks, and oh, merited Lakshmana, of the freshets too, are suddenly quietened.
anagha = oh, merited one; lakSmaNa = Lakshmana; ghanaanaam vaaraNaanaam ca = of clouds, of elephants, also; mayuuraaNaam ca = of peacocks, also; prasravaNaanaam ca = of freshets, also; naadaH = rales; sahasaa prashaantaH = suddenly, quietened.
4.30.27
अभिवृष्टा महा मेघैः निर्मलाः चित्र सानवः |
अनुलिप्ता इव आभान्ति गिरयः चन्द्र रश्मिभिः ॥
"Scoured well by rains from colossal clouds those amusing mountain terraces are grime-less and they shine forth as though enamelled with the moonbeams.
mahaa meghaiH abhivR^iSTaa = by colossal, clouds, well, rain-scoured; nirmalaaH citra saanavaH = without grime, amusing, having terraces; girayaH = mountains; candra rashmibhiH = , with moon, beams; anuliptaa iva aabhaanti = enamelled, as though, shining forth.
4.30.28
शाखासु सप्त च्छद पादपानाम्
प्रभासु तार अर्क निशा कराणाम् |
लीलासु चैव उत्तम वारणानाम्
श्रियम् विभज्य अद्य शरत् प्रवृत्ता ॥
"Presently autumn has shown itself dividing its charm on the branches of seven-leaved banana plants, on the stars, sun and moon, and also on those best elephants that are rollicking.
adya = presently; sharat = autumn; sapta cChada paadapaanaam shaakhaasu = seven, covered [by leaves,] of plants [the banana plants covered by their seven leaves] on branches; taara arka nishaa karaaNaam prabhaasu = of stars, sun, night, maker [moon,] in their brilliance; uttama vaaraNaanaam liilaasu caiva = of best, elephants, frolicking, also thus; shriyam vibhajya pravR^ittaa = charm, on dividing, has shown itself.
The seven-leaved banana plants are bearing whitish-buds, the luminosity of sun, moon and stars is blanched and because such a congenial atmosphere of autumn is prevailing the elephants are frolicking, since no other season can make those pachyderms joyous.
4.30.29
संप्रति अनेक आश्रय चित्र शोभा
लक्ष्मीः शरत् काल गुण उपपन्ना |
सूर्य अग्र हस्त प्रतिबोधितेषु
पद्माकरेषु अभ्यधिकम् विभाति ॥
"Fascinatingly glistening grandeur of autumn that is derived from the merits of the season and that resorts to many objects of the season, is now splendidly shining in the lotus lakes that are flourished by the rays of dawning sun.
samprati = now; aneka aashraya citra shobhaa = many, resorting to, which is fascinating, which is glistening; sharat kaala guNa upapannaa = autumnal, season's, merits of, derived from; lakshmiiH = such - grandeur; suurya agra hasta prati bodhiteSu = sun's, first [dawning,] by hands [by rays,] in turn, made known [awakened, flourished]; padma aakareSu = lotuses', mines of [lotus-lakes]; abhyadhikam vibhaati = very much [splendidly,] shining forth.
Those that are graced by the Almighty, their splendidly glistening visages are indicated by the gleaming lotuses. In autumn the sun does not scorch, thus by his first rays awakened are the pink, blue, and white lotuses, and there are many such lotus-lakes, which also gleam with their gleaming lotuses, and thus 'Lakshmi' - the affluence, splendour, grandeur, of nature is glorified through the sage-like lotuses' bloom.
4.30.30
सप्त च्छदानाम् कुसुमोप गंधी
षट् पाद वृन्दैः अनुगीयमानः |
मत्त द्विपानाम् पवन अनुसारी
दर्पम् विनेष्यन् अधिकम् विभाति ॥
"The breeze is wafting the fragrance of flowers of seven-leaved banana plants, and the swarms of honeybees that are singing in accompaniment to the rustle of breeze are tagging along that breeze for its fragrance, and because that breeze is breezing unceasingly, that alone is fetching the pride of rut for the already rutted elephants, and thus this autumnal season is highly glistening.
SaT paada vR^indaiH = six, footed ones [hexapods, honeybees,] by swarms of; anu giiyamaanaH = in accompaniment, singing; pavana anu saarii = breeze, in tow, following [unceasingly]; sapta cChadaanaam kusuma upaH gandhii = seven, leaves-covered [banana plants,] flower's, covered, fragrance [is wafted by the breeze]; matta dvipaanaam darpam = of rutted, elephants, pride of rut; vi neSyan = verily, to remove; adhikam vibhaati = highly, glistening.
4.30.31
अभ्यागतैः चारु विशाल पक्षैः
सरः प्रियैः पद्म रजो अवकीर्णैः |
महा नदीनाम् पुलिन उपयातैः
क्रीडन्ति हंसाः सह चक्रवाकैः ॥
"Broad and cute winged Cakravaka birds that are fond of lakes and that have pollen of lotuses overspread on them have come to the sand-dunes of vast rivers, and with them that have come nigh the swans are larking.
hamsaaH = swans; abhi aagataiH = that have come near; caaru vishaala pakshaiH = with cute, broad, wings; saraH priyaiH = lakes, fond of; padma rajaH avakiirNaiH = lotus, pollen, dust, overspread; mahaa nadiinaam = in vast, river's; pulina upa yaataiH = sand-dunes, nearby, coming; cakravaakaiH saha kriiDanti = Cakravaka birds, along with, they are larking.
Swans and Cakravaka birds are said to be born enemies. But due to autumnal effect, they have stopped their infighting and came together on the sand dunes, for their mating games.
4.30.32
मद प्रगल्भेषु च वारिणेषु
गवाम् समूहेषु च दर्पितेषु |
प्रसन्न तोयासु च निम्न गासु
विभाति लक्ष्मीः बहुधा विभक्ता ॥
"Divided variously the autumnal glory is shining forth among the overbearingly ruttish elephants that are trumpeting, among the herds of haughty bulls bellowing, and among the limpid waters that are murmuringly slopping down.
mada pragalbheSu vaariNeSu = by rut, overbearing, in elephants; darpiteSu gavaam samuuheSu = haughty ones, in bulls, herds of; prasanna toyaasu ca nimna gaasu = in limpid, waters, also, to slope, going - that are slopping down; bahudhaa vibhaktaa = variously, divided; lakshmiiH = glory - of autumn; vibhaati = verily, shining forth.
4.30.33
नभः समीक्ष्या अंबु धरैः विमुक्तम्
विमुक्त बर्ह आभरणा वनेषु |
प्रियासु अरक्ता विनिवृत्त शोभा
गत उत्सवा ध्यान परा मयूराः ॥
"Exploring the sky well which is now set free by the clouds, the peacocks are setting their ornamental plumaged-tails free, and they are even divested of their dear peahens as they are uninterested in them, and thus divested of their festivity those peacocks are abiding in their muse.
vaneSu = in forests; mayuuraaH = peacocks; ambu dharaiH = water, carriers - - clouds; vi muktam = verily, set free of; nabhaH sam iikshyaa = at sky, well, exploring; vi mukta barha aabharaNaa = verily, setting free, peacocks, of their ornaments - colourful tails; priyaasu = in their dear ones - peahens; a raktaa = un, interested; vinivR^itta [vi ni vR^itta] = [verily, back, turning back] divested of; shobhaa = their splendour; gata utsavaa = divested, with festivity; dhyaana paraa = in musing, abiding in.
Rama's musing is similar to that of the peacocks. Not that he is disinterested in Seetha, but his present priority is to conquer Ravana, for which Ravana is to be located first. Further, gone is the festivity to Rama, which chanced while befriending Sugreeva, who then was in a similar state, but now completely transformed into a frivolous monkey. Thus, Rama is pondering over the possibility of locating and conquering Ravana by himself, should Sugreeva refuse the pact.
4.30.34
मनोज्ञ गन्धैः प्रियकैः अनल्पैः
पुष्प अति भार अवनत अग्र शाखैः |
सुवर्ण गौरैः नयन अभिरामैः
उद्योतितान् इव वन अन्तराणि ॥
"Umpteen are those Priyaka trees with their pleasingly fragrant flowers, the apices of the boughs of those trees are sagging down by their much weighty flowers-bunches, and eye-delighting is the golden-yellow hue of those flowers, and with them the interiors of these forests look as though illuminated, lit with golden lamps.
manoj~na gandhaiH = pleasingly, fragrant; puSpa ati bhaara ava nata agra shaakhaiH = flowers, much, weighty, down, bent [sagged down,] apices, of boughs; suvarNa gauraiH = golden, yellow in hue; nayana abhiraamaiH = for eyes, delightful ones; an alpaiH = not, less [umpteen]; priyakaiH = with Priyaka flowers of Asana trees; vana antaraaNi = forests, interiors; udyotitaan iva = are illuminated, as though.
4.30.35
प्रिय अन्वितानाम् नलिनी प्रियाणाम्
वन प्रियाणाम् कुसुम उद्धतानाम् |
मद उत्कटानाम् मद लालसानाम्
गज उत्तमानम् गतयो अद्य मन्दाः ॥
"On scenting the fragrance of the seven-leaved banana plants, the ruttish lather of those best elephants that have a fond for forests and lotus-lakes has started to flow on their temples, thus they are indulgent in rut and their strides are slackening while they are moving along with their beloved female elephants.
adya = now; priya anvitaanaam = dear ones, that are along with; nalinii priyaaNaam = lotus-lakes, fond of; vana priyaaNaam = forests, fond of; kusuma uddhataanaam = by flowers, up-heaved - excited on smelling fragrance of flowers; mada laalasaanaam = in rut, indulgent; mada utkaTaanaam = ruttish lather, flowing on temples; gaja uttamaanam = elephants, best ones; gatayaH mandaaH = strides, slackened.
4.30.36
व्यक्तम् नभः शस्त्र विधौत वर्णम्
कृश प्रवाहानि नदी जलानि |
कह्लार शिताः पवनाः प्रवान्ति
तमो विमुक्ताः च दिशः प्रकाशाः ॥
"The sky is clear as with the tinge of just whetted weapon, lessened are the flows of river-waters, breeze is chilly while wafting the chillness of red-lotuses, and all the directions released from the darkness are looking bright.
vyaktam [vybhram = clear of clouds] = clear; nabhaH = sky is; shastra vi dhauta varNam = weapon, well-scoured - whetted, in tinge; nadii jalaani = river, waters; kR^isha pravaahaani = with thinned, flows; kahlaara shitaaH pavanaaH = red-lotuses, chilly, breezes are; pravaanti = well-wafting; tamaH vi muktaaH dishaH prakaashaaH ca = from darkness, well, released, directions, are bright.
4.30.37
सूर्य आतप क्रामण नष्ट पंका
भूमिः चिर उद्घाटित सांद्र रेणुः |
अन्योन्य वैरेण समायुतानाम्
उद्योग कालो अद्य नर अधिपानाम् ॥
"Overcome by the sun's heat dried out is the sludge, at last the earth is dense with the up-heaved dust, and for the lords of people who have mutual animosity this is the time to foregather their forces to strive against one another.
suurya aatapa kraamaNa naSTa pankaa = sun's, heat, by overcoming, lost [dried out,] sludge; bhuumiH = earth is with; cira udghaaTita saandra reNuH = after a long time [at last,] up-heaved, dense, dust; anyonya vaireNa = mutually, in animosity; sam aayutaanaam = to fore, gather [forces]; nara adhipaanaam = for people's, lords; adya udyoga kaalaH = now, strive [against,] time.
4.30.38
शरत् गुण आप्यायित रूप शोभाः
प्रहर्षित पांशु समुक्षित अंगाः |
मद उत्कटाः संप्रति युद्ध लुब्धा
वृषा गवाम् मध्य गता नदन्ति ॥
"The nature of autumn has enhanced the features of bulls' bullishness and with their bodies covered with dust and their vigour pepping them up they are ecstatic, and staying in the midst of cowherd they are bellowing hankering for bullfights.
sharat guNa aapyaayita ruupa shobhaaH = autumn, nature of, enhanced by, features [of bulls,] grandeur [of bulls, bullishness]; praharSitaaH paamshu samukshita angaaH = well-gladdened - ecstatic, with dust, covered, on limbs [bodies of nulls]; mada utkaTaaH = by vigour, pepped-up; gavaam madhya gataa = cows, midst, staying; vR^iSaa = bulls; samprati yuddha lubdhaa = presently, for fight [bullfight,] hankering for; nadanti = are bellowing.
4.30.39
स मन्मध तीव्रतर अनुरागा
कुलान्विता मन्द गतिः करेणुः |
मदान्वितम् संपरिवार्य यान्तम्
वनेषु भर्तारम् अनुप्रयाति ॥
"While a ruttish male elephant is going in the forest the slow paced she-elephant is tagging along her male along with other elephants of her breed, and with an intensified attachment and passion she is bumping and rubbing her husband.
sa manmadha = with, passion; tiivratara anuraagaa = with intensified, attachment; kula anvitaa = class of elephants [homogenous,] along with - along with other she-elephants of the same order; manda gatiH = slow, paced one; kareNuH = she-elephant; vaneSu = in forests; yaantam = which is - going; mada anvitam = which is - rut, having; such an elephant who is; bhartaaram = her husband; sam parivaarya = well, encircling - rubbing and bumping into; anu prayaati = tagging along.
4.30.40
त्यक्त्वा वराणि आत्म विभूषणानि
बर्हाणि तीर उपगता नदीनाम् |
निर्भर्त्स्यमाना इव सार ओघैः
प्रयान्ति दीना विमना मयूराः ॥
"The excellent plumaged-tails that form their individual ornaments of peacocks are now cast out, and the plumeless peacocks on nearing the banks of rivers they look as if intimidated by the Saarasa birds, thus they had to turn back despondently and dispiritedly.
aatma vibhuuSaNaani = to themselves, that are ornaments; varaaNi barhaaNi tyaktvaa = excellent, plumaged-tails, on loosing - flaked out; nadiinaam tiira upagataa = of rivers, to riverbanks, arrived near; mayuuraaH = peacocks; saara oghaiH = by Saarasa birds, flocks of; nirbhartsyamaanaa iva = intimidated, as if; diinaa vi manaa = despondently, without heart - dispiritedly; prayaanti = going - turning back.
The peacocks are like those that have enjoyed their fortunes once but now divested of them. Thus, they have to turn away from the newly fortunate Saarasa birds, whose fortune is enriched by this autumn, though they are inferior to peacocks in anyway. This is because the lusty twitters of Saarasa birds are more or less insulations to these one-time-fortunate peacocks. So also, should the one-time-fortunate Rama, be insulted by the newly fortunate Sugreeva?
4.30.41
वित्रास्य कारण्डव चक्रवाकान् |
महा रवैः भिन्न कटा गजेन्द्राः |
सरस्सु बद्ध अंबुज भूषणेषु
विक्षोभ्य विक्षोभ्य जलम् पिबन्ति ॥
"With their blaring trumpeting lordly elephants with slit temples are alarming Karandava and Cakravaka birds abiding in lakes that are embellished with blooming lotuses, and those elephants are drinking water after swishing and swashing the tranquillity of those lakes.
bhinna kaTaa = with slit, temples; gajendraaH = elephants, kingly; mahaa ravaiH = with great, alarums - blaring trumpeting; kaaraNDava cakravaakaan vi traasya = Karandava, Cakravaka birds, on alarming; baddha [buddha] ambu ja bhuuSaNeSu = bonded, [blooming,] with water, born [lotuses,] embellished with; sarassu = in lakes; jalam = water; vi kshobhya vi kshobhya = agitating, verily, agitating [swishing and swashing]; pibanti = drinking.
The tranquillity of Rama's lake-like heart in which Seetha abides in blooming lotus is swished and swashed by a ruttish elephant, called Sugreeva, whose sudden fortune like the seasonal water in lakes, that too made available by Rama, is making him to swill only a few mouthfuls of watery toddy-liquor. For that Rama, who is flitting so far from forest to forest, is alarmed like the flitting birds called Kaarandava and Cakravaka-s.
4.30.42
व्यपेत पंकजासु स वालुकासु
प्रसन्न तोयासु स गो कुलासु |
स सारसा राव विनादितासु
नदिषु हंसा निपतन्ति हृष्टाः ॥
"De-silted is the silt of rivers and they are with sand-dunes and serene waters, and cow-stock is gathering there, besides, they are resonant with clucking of Saarasa birds, in such rivers swans are delightedly taking deep dives.
vyapeta pankajaasu = de-silted, is the silt; sa vaalukaasu = with, sand-dunes prasanna toyaasu = in serene, waters; sa go kulaasu = , with, cows, stock; sa saarasaa raava vinaaditaasu = with, Saarasa birds', clucking, well-sounded; nadiSu = in such - rivers; hamsaa hR^iSTaaH nipatanti = swans, delightedly, falling down [diving deeply.]
Sarga 30 (part 2 of 2)
4.30.43
नदी घन प्रस्रवण उदकानाम्
अति प्रवृद्ध अनिल बर्हिणानाम् |
प्लवंगमानाम् च गत उत्सवानाम्
ध्रुवम् रवाः संप्रति संप्रणष्टाः ॥
"The ruffles of rivers, rumbles of clouds, rattles of rapids, such rackets of waters are quietened, and much amplified gusts of wind, and screams of peacocks along with crocks of frogs, are now completely undone as their festivity is definitely lost with the rains.
samprati = presently; nadii ghana prasravaNa udakaanaam = river's [ruffles,] cloud's [rumbles,] mountain-rapid's [rattles,] of waters; ati pravR^iddha anila barhiNaanaam = much, amplified, wind's [gust,] peacock's [screams]; gata utsavaanaam = gone, is their festivity; plavangamaanaam ca = of frogs' [crocking,] also; ravaaH = noises; sam pra NaSTaaH = very, well, undone; dhruvam = definitely.
4.30.44
अनेक वर्णाः सुविनष्ट कायाः
नव उदितेषु अंबुधरेषु नष्टाः |
क्षुध अर्दिता घोर विषा बिलेभ्यः
चिर उषिता विप्रसरन्ति सर्पाः ॥
"Variously coloured and dangerously venomous snakes have contracted into their snake pits with the advent of new rain clouds, and containing in there for a long time they are highly emaciated for they are hunger-stricken, but now they are snaking out of those pits.
ambu dhareSu = water, carriers - clouds; nava uditeSu = newly, emerged ones when they have come, in rainy season; naSTaaH = lost - lost in snake holes; su vi naSTa kaayaaH = well, contracted, bodies - highly emaciated; aneka varNaaH = variously, coloured ones; kshudha arditaa = by hunger, stricken; ghora viSaa = dangerously, venomous ones; cira uSitaa = for long time, stayed - in pits and holes; sarpaaH = such - snakes; bilebhyaH = from holes - snake pits; vi prasaranti = verily, snaking out.
While frogs welcome the rain snakes despise the same. In the game of hunter-hunted, snakes are now on spree for their hunt, because the festivity of frogs is over and they can fall prey to snakes. But where is the prey, namely Ravana, for the snaky arrows of Rama?
4.30.45
चंचत् चन्द्र कर स्पर्श हर्ष उन्मीलित तारका |
अहो रागवती संध्या जहाति स्वयम् अंबरम् ॥
"Aha! By the touch of the moonbeam of the shining moon, the damsel called twilight is delightedly unfolding the stars releasing her ochry hue off the sky on her own, in all her love for the moon. "Aha! By the touch of the hand of her twinkling hero a damsel in all her love to him is delightedly widening her pupils and disrobing her ochry robe on her own.
cancat candra = shining, moon's; kara = moonbeam; sparsha = by touch of; harSa = delightedly; unmiilita = unfolding; taarakaa = stars; raaga vatii = a damsel in love; sandhyaa = twilight; svayam = on her own; ambaram = sky; jahaati = is releasing; aho = Aha!; cancat candra = shining, moonlike lover's; kara = hand of lover; sparsha = by touch of; harSa = delightedly; unmiilita = widening; taarakaa = pupils; raaga vatii = damsel in love; svayam = on her own; sandhyaa = ochry; ambaram = robe; jahaati = disrobing; aho = Aha!
4.30.46
रात्रिः शशांक उदित सौम्य वक्त्रा
तारा गण उन्मीलित चारु नेत्रा |
ज्योत्स्ना अंशुक प्रावरणा विभाति
नारी इव शुक्ल अंशुक संवृत अंगी ॥
"Damsel-night is with the risen-moon as her genteel-face, myriad-stars as her twinkling-eyes, moonlight as her veiling-cloth, and she is glistening like the one who fully-enfolded her limbs within a whitish-cloth-like moonshine.
shashaanka udita saumya vaktraa = moon, risen, genteel, with face; taaraa gaNa unmiilita caaru netraa = stars, myriad of, twinkling, with eyes; jyotsnaa amshuka pra avaraNaa = moonlight, cloth, well, veiled; raatriH = night; shukla amshuka sam vR^ita angii = white, clothing, fully, enfolded, limbs; naarii iva = damsel, like; vibhaati = glistening.
4.30.47
विपक्व शालि प्रसवानि भुक्त्वा
प्रहर्षिता सारस चारु पंक्ति |
नभः समाक्रामति शीघ्र वेगा
वात अवधूता ग्रथित इव माला ॥
"On eating richly ripened yield of rice delighted are the Saarasa birds, and in a delightful bird-line with swift speed they are overrunning the sky like a stringed flowery-tassel up-heaved by wind.
vi pakva shaali prasavaani = richly, ripened, rice, yield; bhuktvaa = on eating; praharSitaa = delighted; saarasa caaru pankti = Saarasa bird's, delightful, bird-line; shiighra vegaa = swift, in speed; vaata avadhuutaa = by wind, heaved up; grathita maalaa iva = stringed, flower-tassel, as with; nabhaH sam aakramati = sky, well, overrun;
4.30.48
सुप्त एक हंसम् कुमुदैः उपेतम्
महा ह्रदस्थम् सलिलम् विभाति |
घनैः विमुक्तम् निशि पूर्ण चन्द्रम्
तारा गण कीर्णम् इव अंतरिक्षम् ॥
"One swan is sleeping in the water of a vast lake thick with white-lotuses, and that lake is glistening like the star-studded nightly skyscape that is disengaged from clouds, and that has the full-moon.
supta eka hamsam = having sleeping, one, swan; kumudaiH upetam = white-lotuses, thick with; mahaa hradastham salilam = in a vast, lake, water; nishi = in night; ghanaiH vimuktam = by clouds, disengaged; taaraa gaNa kiirNam = stars, with clusters of, strewn [star-studded]; puurNa candram = having full, moon; antariksham iva vibhaati = skyscape, as though, appear to be.
Very deep and vast is the tank in which clear and unruffled water is there. On that water one white swan is sleeping around which white-lotuses are thickset. It is like the nightly autumnal vault of heaven brightened with one full moon and many stars, clear of any cloud.
4.30.49
प्रकीर्ण हंसा अकुल मेखलानाम्
प्रबुद्ध पद्म उत्पल मालिनीनाम् |
वापीः उत्तमानाम् अधिक अद्य लक्ष्मीः
वर अंगनाम् इव भूषितानाम् ॥
"With swans spreading and swaying around as her swaying girdle-ornaments, and with well-bloomed red and blue lotuses as her swinging flowery-tassels, the resplendence of those best tanks is now heightening as with a dame embellished with girdle-ornaments and flowery-tassels.
pra kiirNa hamsaa akula mekhalaanaam = well, spread around, swans, swaying, as girdle; pra buddha padma utpala maaliniinaam = well, bloomed, pink-lotuses, blue-lotuses, as flowery-tassels; vaapiiH uttamaanaam = of tanks, best ones; lakshmiiH = resplendence; adya = now; bhuuSitaanaam vara anganaam iva = embellished, best, dame, like; adhika = is very much - heightening.
The swaying swan-lines are the girdles of the lake-maid, and lotus-rows are her flowery tassels, and with the floating of the swans the water ruffles, then that ruffled water is ruffling those girdles and tassels on the sheet of water, thus the tank is appearing like a maiden on whose body girdles and tassels are swaying and swinging.
4.30.50
वेणु स्वर व्यंजित तूर्य मिश्रः
प्रत्यूष काले अनिल संप्रवृत्तः |
संमूर्च्छितो गह्वर गो वृषाणाम्
अन्योन्यम् आपूरयति इव शब्दः ॥
"In tune with the tunes of flute the dawn-time breeze is tuned-up, and it is spreading to broadcast the tuneful tunes from the caves, cows and bulls, and the sounds are as though surpassing one another.
veNu svara vyanjita tuurya mishraH = flute's, tune, in tune, mixed up - tuned up; anila sam pra vR^ittaH = by breeze, well, started to broadcast; sam muurcChitaH = well, spreading out; shabdaH = sound; pratyuuSa kaale = in dawn, time; gahvara go vR^iSaaNaam = from caves, cows, bulls; anyonyam aapuurayati iva = one another, permeating - outdoing, as though.
The dawn time bustle is indicated. At this time various tunes like the rhythmic churning of milk, cows bellowing for their calves to give milk, and bulls in rut bellowing for cows, and the fluting of the transverse flutes of cattle-boys, and the chanting of Vedic hymns that are audible like the sound emitted from mountain caves are permeating into the breeze. And the tuneful breeze is supplementing that intermixed sound, and thus all are commixed and broadcast by that breeze to the delight of the inhabitants of that locale.
4.30.51
नवैः नदीनाम् कुसुम प्रहासैः
व्या धूयमानैः मृदु मारुतेन |
धौत अमल क्षौम पट प्रकाशैः
कूलानि काशैः उपशोभितानि ॥
"The riverbanks are with smiley white flowers of new reeds that are softly swayed by the gentle breeze, and the silken reed-bed on them is shining forth like a well-washed white silk-cloth that is shiny.
nadiinaam kuulaani = river's, banks; kusuma prahaasaiH = with flowers, as smiles; mR^idu maarutena = by softy, breeze; vyaa dhuuyamaanaiH = being up, heaved - swayed; dhauta amala kshauma paTa prakaashaiH = well-washed, white, silk, cloth, with shine; navaiH kaashaiH = with new, reed-beds; upa shobhitaani = shining forth.
While the reed-beds with white flowers on either side of two banks of the river are like a white silky outfit, the two riverbanks beneath them are the two buttocks of that lady-river. Since her water is tossing against each bank, her buttocks appear swinging and thereby the silk clothe like reed-bed is swinging.
4.30.52
वन प्रचण्डा मधु पान शौण्डाः
प्रिय अन्विताः षट् चरणाः प्रहृष्टाः |
वनेसु मत्ताः पवन अनु यात्राम्
कुर्वन्ति पद्म आसन रेणु गौराः ॥
"Honeybees that are on the loose in forests and roguish in drinking honey are yellowed with the pollen of lotuses and asana flowers when they had bouts of nectar, and they are saucily but delightedly making their journey along with their lady-loves in tow with the forest breeze.
vana pracaNDaa = in forest, rampant ones - on the loose; madhu paana shauNDaaH = honey, drinking, roguish ones; prahR^iSTaaH = delightedly; mattaaH = saucily; padma aasana reNu gauraaH = lotuses, Asana flowers', with pollen, yellowed; such; SaT caraNaaH = six, footed - hexapods, honeybees; priya anvitaaH = lady-loves, along with; pavana anu yaatraam = breeze, in tow, journey; kurvanti = making - journeying.
4.30.53
जलम् प्रसन्नम् कुसुम प्रहासम्
क्रौन्च स्वनम् शालि वनम् विपक्वम् |
मृदुः च वायुः विमलः च चन्द्रः
शंसन्ति वर्ष व्यपनीत कालम् ॥
"Waters are standing tranquilly, flowers are smiley, crane-birds are noisily, rice-crops are ripely, breeze is softly, and moon is brightly, thus they denote the time of rains has phased out.
kusuma prahaasam = with flower, smiles - blooming; kraunca svanam = with crane-birds, noisy; prasannam = tranquilly; jalam = water; vipakvam shaali vanam = ripely, rice, crops; mR^iduH vaayuH ca = softly, breeze, also; vimalaH ca candraH = brightly, also, moon; varSa = rains;' vyapaniita [vi apa niita] = removed, phased out; kaalam = time; shamsanti = denoting.
4.30.54
मीन उप संदर्शित मेखलानाम्
नदी वधूनाम् गतयो अद्य मंदाः |
कान्त उपभुक्त अलस गामिनीनाम्
प्रभात कालेषु इव कामिनीनाम् ॥
"In the dame-like rivers fish are very closely seen as if they are girdle ornaments of that dame, and nowadays these dames are strutting slothfully like ladyloves who strut tiresomely in the early morning of next day, after a nightlong romancing with their lovers.
miina upa sam darshita mekhalaanaam = fish, closely, very, seen, girdle ornament; nadii vadhuunaam = river, dames; gatayaH = strutting; adya = nowadays; prabhaata kaaleSu = at dawn, time - early morning; kaanta upa bhukta alasa gaaminiinaam = with lover, on romancing, tiresomely, that are strutting; kaaminiinaam iva = lady-loves, as with; mandaaH = slothful.
4.30.55
स चक्रवाकानि स शैवलानि
काशैः दुकूलैः इव संवृतानि |
स पत्र रेखाणि स रोचनानि
वधू मुखानि इव नदी मुखानि ॥
"With Cakravaka birds, with riverweeds, and with reeds that lookalike a veiling silk-cloth, half-veiled are the river-shores and they look painted with foliage-lines in vermilion, like the faces of maidens.
sa cakravaakaani = with, Cakravaka birds; sa shaivalaani = with, river-weeds; dukuulaiH iva = silk-cloths, as if with; kaashaiH sam vR^itaani = with reeds, well, enwrapped [half-veiling]; nadii mukhaani = such - river's, faces - river-declivities; sa patra rekhaaNi = with, foliage, lines; sa rocanaani = with, vermilion-colour [painted]; vadhuu mukhaani iva = maiden's, faces, are like.
The face of a river is its ghat, river-shore where the holy-dips, worships etc., are performed. The citra rekhaa-s are the artistic lines drawn on visible limbs with vegetable colours, namely foliages, a design in art, resembling that of leaves. It resembles the inerasable tattooing, whereas this sort of lines are crafted with vegetable colours or with the orpiment like Gorocana, which will fade away after some days, like henna mehandi. This is a handicraft of womenfolk who sophisticatedly draw the shapes of leafs, creeper-plants etc. Nowadays these leafy-lined decorations are coming as stickers.
4.30.56
प्रफुल्ल बाण आसन चित्रितेषु
प्रहृष्ट षट्पदानि कूजितेषु |
गृहीत चापः उद्यत दण्ड चण्डः
प्रचण्ड चारो अद्य वनेषु कामः ॥
"In the forest that is portrayed with the flourishing Baana and Asana trees, where the honeybees are humming elatedly, there alone the Love-god, Manmatha, is moving about unimpededly taking his bow to punish the lovesick.
adya = these days; praphulla baaNa aasana citriteSu = flourishing, Baana, Asana trees, portrayed with; prahR^iSTa SaTpadaani kuujiteSu = elatedly, honeybees, in which they are humming; vaneSu = in such forests; gR^ihiita caapaH udyata daNDa caNDaH = taking, bow, to punish, unimpededly; kaamaH - Love-god, Manmatha; pracaNDa caaraH = predominantly, moving.
4.30.57
लोकम् सुवृष्ट्या परितोषयित्व
नदीः तटाकानि च पूरयित्वा |
निष्पन्न सस्याम् वसुधाम् च कृत्वा
त्यक्त्वा नभः तोय धराः प्रणष्टाः ॥
"On appeasing the world with good rains, on filling the rivers and tanks, and on making the earth to derive good harvests also, clouds have dissipated forsaking the sky.
toya dharaaH = water, giver of torrents - black clouds; su vR^iSTyaa = by good, rains; lokam paritoSayitva = world, having appeased; nadiiH taTaakaani puurayitvaa ca = rivers, tanks, filling, also; vasudhaam niSpanna sasyaam kR^itvaa ca = earth, deriving, harvests, on making, also; nabhaH tyaktvaa = sky, on forsaking; praNaSTaaH = dissipated.
4.30.58
दर्शयन्ति शरन् नद्यः पुलिनानि शनैः शनैः |
नव संगम सव्रीडा जघनानि इव योषितः ॥
"The autumnal rivers are showing their dunes slowly and slowly, as with shying brides showing hips in their new trysts, slowly and slowly.
nava sangama sa vriiDaa = new, tryst, with, shying; yoSitaH jaghanaani iva = a bride's, hips, as with; sharat nadyaH = autumnal, rivers; pulinaani dunes; shanaiH shanaiH darshayanti = slowly, slowly, showing.
4.30.59
प्रसन्न सलिलाः सौम्य कुरराभिः विनादिताः |
चक्रवाक गण आकीर्णा विभांति सलिल आशयाः ॥
"Oh, gentle Lakshmana, with clear waters, well sounding fish-hawks, teeming teams of Cakravaka birds the lakes are glistening well.
saumya = oh, gentle Lakshmana; prasanna salilaaH = that have - clear, waters; kuraraabhiH = by fish -hawks; vi naaditaaH = verily, sounded; cakravaaka gaNa aakiirNaa = with Cakravaka birds, teams, teemed; salila aashayaaH = such - water, receptacles - lakes; vibhaanti = verily, glistening.
4.30.60
अन्योन्य बद्ध वैराणाम् जिगीषूणाम् नृपात्मज |
उद्योग समयः सौम्य पार्थिवानाम् उपस्थितः ॥
"Oh, prince, those that are reciprocally bound by hostilities and desirous of victory, oh, gentle Lakshmana, for those kings their striving time has come up.
nR^ipaatmaja = oh, king's, son; saumya = oh, gentle one; anyonya baddha vairaaNaam = reciprocally, bound, by hostility; jigiiSuuNaam = desirous of victory; such; paarthivaanaam = of kings; udyoga samayaH = striving, time; upa sthitaH = for kings, came to the fore.
Rama is also bound by hostile mood and anxious to start his campaign against evil as muhuurta 'opportune time...' has come. Please refer to verse 78 in this chapter for details.
4.30.61
इयम् सा प्रथमा यात्रा पार्थिवानाम् नृपात्मज |
न च पश्यामि सुग्रीवम् उद्योगम् वा तथा विधम् ॥
"This is the starting time for invasions of the kings, but I do not even perceive Sugreeva, or his striving for any invasion as such.
nR^ipaatmaja = oh, king's, son; iyam paarthivaanaam = this is, for kings; saa = such as it is - that; prathamaa yaatraa [samayaH] = starting, journey [invasion, time]; sugriivam = [either] Sugreeva; tathaa vidham = in that, way - as such; udyogam vaa = [his] striving, or; na ca pashyaami = not, even, I perceive.
4.30.62
असनाः सप्त पर्णाः च कोविदाराः च पुष्पिताः |
दृश्यन्ते बन्धुजीवाः च श्यामाः च गिरि सानुषु ॥
"On mountain terraces there appear flowered Asana trees, seven-leaved banana plants, Kovidaara, Bandhujiiva trees, and the Shyaama creepers.
giri saanuSu = on mountain, terraces; puSpitaaH = flowered; asanaaH sapta parNaaH ca = Asana trees, seven-leaved banana plants, also; kovidaaraaH ca Kovidara, also; bandhujiivaaH ca shyaamaaH ca = Bandhujiva trees, also, shyaama creepers; dR^ishyante = are appearing.
4.30.63
हंस सारस चक्राह्वैः कुररैः च समंततः |
पुलिनानि अवकीर्णानि नदीनाम् पश्य लक्ष्मण ॥
"On the sand-dunes of rivers Swans, Saarasa-s, Cakravaka-s, also Kraunca birds are fully overspreading from all over, see Lakshmana.
lakshmaNa = Lakshmana; nadiinaam pulinaani = rivers, dunes; hamsa saarasa cakraahvaiH kuraraiH ca = Swans, Saarasa-s, Cakravaka-s, Kraunca birds, also; samantataH = all over; vyavakiirNaani [vi ava kiirNam] = fully, overspread with; pashya = see them.
Here it is said that there is a problem with the copyist of palm-leaf books. These two verses 62 and 63 occur prior to the verse 60 in some mms. The thought of Rama is about Sugreeva as spoken at verse 61, and these two verses suddenly switching over to trees and birds, thus they are mismatching in the placement.
4.30.64
चत्वारो वार्षिका मासा गता वर्ष शत उपमाः |
मम शोक अभितप्तस्य तथा सीताम् अपश्यतः ॥
"Four rainy months have rolled by and to me they are like a hundred years, for I have not seen Seetha, likewise I am seethed in grief.
siitaam = Seetha; a pashyataH = one who is not seeing; tathaa = likewise; shoka abhitaptasya = one who - in grief, seething; mama = such as I am, to me; varSa shata upamaaH years, hundred, in simile; vaarSikaaH = pertaining to rainy season; catvaaraH maasaa gataa = four, [rainy] months, rolled by.
4.30.65
चक्रवाकी इव भर्तारम् पृष्टतो अनुगता वनम् |
विषमम् दण्डकारण्यम् उद्यान वनम् इव च अंगना ॥
"Like a female Cakravaka bird that follows rearward of her husband, that lady Seetha followed her husband, that is what I am, to the precarious forest of Dandaka, as if she is going to pleasure-gardens.
anganaa = lady [Seetha]; bhartaaram = husband, that is what I am; viSamam vanam daNDaka araNyam = to precarious, forest, of Dandaka, forest; udyaana vanam iva = to park, lands, as though; cakravaakii iva = Cakravaka female bird, as with; pR^iSTataH anugataa = rearward, followed.
4.30.66
प्रिया विहीने दुःख आर्ते हृत राज्ये विवासिते |
कृपाम् न कुरुते राजा सुग्रीवो मयि लक्ष्मण ॥
"Dear departed, kingdom plundered, rendered homeless, and one in desperate straits, such as I am Lakshmana, king Sugreeva is not benevolent to me.
lakSmaNa = Lakshmana; priyaa vihiine = I am with - dear, departed; duHkha aarte = in anguish, agitated - in desperate straits; hR^ita raajye = plundered, kingdom; vi vaasite = rendered, homeless - exiled; such as I am; mayi = in me; raajaa sugriivaH = king, Sugreeva; kR^ipaam na kurute = benevolence, not, doing.
4.30.67
अनाथो हृत राज्यो अयम् रावणेन च धर्षितः ||
दीनो दूर गृहः कामी माम् चैव शरणम् गतः ॥
" 'He is insecure, kingdom forfeited, persecuted by Ravana, a dismal, came from a distant home, lovelorn and sought shelter in me alone...' thus Sugreeva may be thinking of me. " ' Since his kingdom is forfeited, he is an insecure person... since he is persecuted by a powerful demon Ravana, he is dismal... since he came from a distant homeland, he hasn't got a leg to stand on... since he is lovelorn, he sought my shelter faint-heartedly...' thus Sugreeva may be thinking of me.
ayam = he is; a naathaH = one without, husband - insecure; hR^ita raajyaH = forfeited, of kingdom; raavaNena dharSitaH ca = by Ravana, persecuted, also; diinaH = who is dismal; duura gR^ihaH = distanced, house - came from a distant home; kaamii = a swain; maam caiva = me, alone [Sugreeva]; sharaNam gataH = shelter, gone in - thus Sugreeva may be thinking, coupled with next verse.
4.30.68
इति एतैः कारणैः सौम्य सुग्रीवस्य दुरात्मनः |
अहम् वानर राजस्य परिभूतः परंतप ॥
"By these reasons, oh gentle Lakshmana, I am perhaps scoffed off by the spiteful king of Vanara-s Sugreeva oh, the enemy-blazer, Lakshmana.
saumya = oh, gentle Lakshmana; parantapa = oh, enemy-blazer Lakshmana; iti = thus; etaiH = with these; kaaraNaiH = reasons; dur aatmanaH = spite, minded one; vaanara raajasya = by vanara, king; sugriivasya = by Sugreeva; aham = I am; paribhuutaH = scoffed off.
4.30.69
स कालम् परिसंख्याय सीतायाः परिमार्गणे |
कृतार्थः समयम् कृत्वा दुर्मतिः न अवबुध्यते ॥
"He computed the time for search of Seetha well, and entered into a treaty with me as well, but on achieving his means that base-minded one is unmindful of it.
dur matiH = base, minded one; saH = he; kR^ita arthaH = on achieving his means; siitaayaaH parimaargaNe = in Seetha's, in searching; kaalam pari sankhyaaya = he, time, well-computed - on informing; samayam kR^itvaa = treaty, on making [entering into]; na ava budhyate = not, not, minding [unmindful.]
4.30.70
स किष्किंधाम् प्रविश्य त्वम् ब्रूहि वानर पुंगवम् |
मूर्खम् ग्राम्य सुखे सक्तम् सुग्रीवम् वचनात् मम ॥
"Oh, enemy blazer Lakshmana, such as you are, you enter Kishkindha and upon my word speak to that arch-vanara Sugreeva, which stupid is tangled up in uncouth pleasures.
[ellipt. parantapa = oh, enemy-blazer Lakshmana;] saH = such as you are; tvam kiSkindhaam pravishya = you, Kishkindha, on entering; vaanara pungavam = Vanara, the arch-[enemy of mine]; muurkham = to stupid one; graamya sukhe saktam = one in uncouth, pleasures, tangled up; sugriivam = to Sugreeva; mama vacanaat bruuhi = of mine, upon word, you tell him.
4.30.71
अर्थिनाम् उपपन्नानाम् पूर्वम् च अपि उपकारिणाम् |
आशाम् संश्रुत्य यो हन्ति स लोके पुरुषाधमः ॥
" 'He who promises the requesters that have come under his shelter, and especially those that have cooperated earlier, but breaks that promise, and even shatters their hope, he is the worst fellow in the world.
upapannaanaam = who came to your fore [for your shelter]; puurvam upakaariNaam ca api = earlier, cooperators, also, even; arthinaam = to requesters; samshrutya = well-appraised [promised]; aashaam = their hope; yaH hanti = who, breaks it - will not fulfil; loke = in world; saH puruSa adhamaH = he, person, the worst.
'We are the earnest requesters for the searching for Seetha and we have come seeking your shelter for achieving that purpose through you, and earlier we have even cooperated with you, viz., in killing your enemy and in enthroning you, and to such like us you have promised hope but now breaking it off, thus you tend to become a worst individual. Hence oh, Sugreeva, do not become the worst person in the world...' Thus, Rama is putting words in the mouth of Lakshmana to be spoken to Sugreeva.
4.30.72
शुभम् वा यदि वा पापम् यो हि वाक्यम् उदीरितम् |
सत्येन परिगृह्णाति स वीरः पुरुषोत्तमः ॥
" 'Whether it is good or bad, he who promises a word, and truthfully takes action for its accomplishment, indeed he is the champion and a best one among men.
yaH hi = who, indeed; shubham vaa = good, either; yadi vaa paapam = if, or, bad; udiiritam vaakyam = spoken, word - promise; satyena pari gR^ihNaati = truthfully, wholly, takes - makes it a reality; saH viiraH puruSa uttamaH = he, is [counted as] a champion, among men, a best one.
Promising in a helpless condition and unable to fulfil it in the same helpless situation does not make matters worse. But having attained a state of fulfilling that promise and not heedful of it, then the 'word-of-honour' conflict occurs.
4.30.73
कृतार्था हि अकृतार्थानाम् मित्राणाम् न भवन्ति ये |
तान् मृतान् अपि क्रव्यादाः कृतघ्नान् न उपभुंजते ॥
" 'Indeed, those that have achieved their means through their friends, but do not come to the rescue of the same friends whose means are still unachieved, the carrion-devourers will not devour even the flesh of those ingrates after their death.
ye = those; kR^ita arthaa hi = one on achieving, means, indeed; a kR^ita arthaanaam = un, achieved, means - to them that still have their means unachieved; mitraaNaam = to friends; na bhavanti = will not, be - come to the rescue of friends; mR^itaan kR^itaghnaan = dead ones, ingrates; taan = them; kravya aadaaH api = flesh [carrion,] eaters [devourers, vulturine species]; na upabhunjate = will not, devour.
Here these morals are said threadbare. Whereas these are explained vividly in Maha Bharata in episodes like naaDii jangha, and others. Thus some hold the opinion that Maha Bharata is an explanatory treatise to Ramayana because more than hundred upa aakhyaana-s 'sub-episodes' of Ramayana are incorporated in it and in detail. In detailing these episodes of Ramayana, that epic Maha Bharata has became more voluminous than this one.
4.30.74
नूनम् कांचन पृष्ठस्य विकृष्टस्य मया रणे |
द्रष्टुम् इच्छसि चापस्य रूपम् विद्युत् गण उपमम् ॥
" 'You definitely aspire to see that facet of the gold-spined bow of mine which in simile will be like a cluster of electric-discharges when I fully stretch it in war.
nuunam = definitely; kaancana pR^iSThasya = that has golden, in the rear-side - bow of Rama; raNe mayaa vikR^iSTasya = in war, by me, fully, stretched; caapasya = of the bow; vidyut gaNa upamam = electric-charges, clusters, in simile; ruupam = facet - of bow; draSTum icChasi = to see, you aspire.
4.30.75
घोरम् ज्या तल निर्घोषम् क्रुद्धस्य मम संयुगे |
निर्घोषम् इव वज्रस्य पुनः संश्रोतुम् इच्छसि ॥
" 'Once more you desire to clearly hear that calamitous crashing boom from my bowstring, which is a soundalike with the crash of thunderbolt, when I angrily clang the unbent bowstring in a given war.
samyuge kruddhasya = in war, of the enraged one; mama = mine; vajrasya nirghoSam iva = Thunderbolt's, crashing thunder, as with; ghoram = calamitous; jyaa tala = bowstring, from the surface of - flat, linear bowstring; nirghoSam = crashing boom; punaH sam shrotum icChasi = once more, clearly, to hear, you are desirous of.
4.30.76
कामम् एवम् गते अपि अस्य परिज्ञाते पराक्रमे |
त्वत् सहायस्य मे वीर न चिन्ता स्यात् नृपात्मज ॥
"But, oh, prince Lakshmana, Sugreeva is fully aware of my valour... be that as it may... oh, brave one, I am not alarmed as I have you as my associate.
nR^ipaatmaja = oh, king's, son; viira = oh, brave Lakshmana; asya = his - Sugreeva's; pari j~naate paraakrame = fully, made known, [my] valour; kaamam evam gate api = perhaps, that way, happened, even if - be that as it may; tvat sahaayasya = with you, as an associate; me = to me; cintaa na syaat = alarm, is not, there.
'Sugreeva is in complete knowledge about my valour for he testified it for himself when asking me to pierce the saala trees, lift the carcass of Dundubhi, and finally in killing Vali. He is aware as to why I killed Vali, viz., for transgressing the righteous path. Equally, that Sugreeva should be alarmed by now, for time is lapsed. Further, he should be alarmed, as I will eliminate him too, because he has gone back on his word, because a 'given word' is dearer to me. Furthermore, has he forgotten that my selfsame brother is at my side? Even then, does it not matter to him?
Another way of getting meaning is: asya parij~naate paraakrame kaamam evam gate api san 'his, made, know, valour [of Sugreeva,] may be, that way, evanished, even...' 'Sugreeva's valour which was made known to me at the time of befriending, though that might have evanished...' tvat sahaayasya me cintaa na syaat... 'by your help, to me, alarm, not, there...' 'Even then, I am un-alarmed as long as your help is there... Thus, oh, Lakshmana, you may tell Sugreeva that I depend less on his help, but I wish to eliminate him too, as he failed in his promise...'
4.30.77
यद् अर्थम् अयम् आरंभः कृतः पर पुरम् जय |
समयम् न अभिजानाति कृतार्थः प्लवगेश्वरः ॥
"For which reason this venture of eliminating Vali and its sequel is commenced, oh, the vanquisher of enemy-capitals, Lakshmana, and the timeframe set for it, that king of fly-jumpers Sugreeva is not recognising, as his ends are achieved.
para puram jaya = oh, enemy's, capitals, vanquisher - Lakshmana; yat artham ayam aarambhaH kR^itaH = for what, reason, this, venture [of his enthronement,] commenced; samayam = time - timeframe of that mission; kR^ita arthaH plavaga iishvaraH = one who achieved, his ends, fly-jumpers', king - Sugreeva; na abhijaanaati = is not, recognising.
4.30.78
वर्षा समय कालम् तु प्रतिज्ञाय हरीश्वरः |
व्यतीतान् चतुरो मासान् विहरन् न अवबुध्यते ॥
"But on promising to get back after rainy season that king of vanara-s is insensible to the slipping away of those four months time of rainy season, for he is wallowing in his pleasures.
hariishvaraH = Vanara-s, king; varSaa samaya kaalam tu = rainy, season, time, but; pratij~naaya [pratiikshya iti] = on promising [you await, thus]; viharan = wallowing in; vyatiitaan caturaH maasaan = slipped away, four, months; na avabudhyate = not, sensible of it.
The Hindu season is calculated as two-month-period of Gregorian calendar and thus there are six seasons in Indian calendar. But here it said that four months time is elapsed and it is captioned to be rainy season. The commentary of Kulluka Bhatt says that four are the months for rainy season.
vaarShikaam caturo maasaan yathaa indro abhi pra varShati - ShraavaNaadii~N caturo maasaasaan... When the specified season is calculated as four month period it takes part in the preceding and succeeding seasons. Thus griiSma 'summer' takes part in vasanta 'spring' and sharat 'post rainy season' in varSa 'rainy season' and shishira 'cold' in hemanta 'winter' season. Thus the month to start campaigns is maargashira roughly 'Nov-Dec' has come, for which arrangements have to be made in kaartika 'Sept - Oct' month.
4.30.79
स अमात्य परिषत् क्रीडन् पानम् एव उपसेवते |
शोक दीनेषु न अस्मासु सुग्रीवः कुरुते दयाम् ॥
"Frolicking with all in the council of ministers Sugreeva is absorbed in drinking alone, and he is not sympathising with us who are agonised by grief.
sugriivaH sa amaatya pariSat kriiDan = Sugreeva, with, ministers, council of, while frolicking; paanam eva upasevate = drinking, alone, absorbed in; shoka diineSu asmaasu = by grief, agonising, in us; na kurute dayaam = not, doing [bestowing,] sympathy.
4.30.80
उच्यताम् गच्छ सुग्रीवः त्वया वीरः महाबल |
मम रोषस्य यत् रूपम् ब्रूयाः च एनम् इदम् वचः ॥
"Oh, great-mighty Lakshmana, you may proceed to Kishkindha and let Sugreeva know through you as to how my fury takes shape, and oh, brave one, he may be told this word also.
mahaabala = oh, great-mighty one; viiraH = oh, brave one; gacCha = you go - to Kishkindha; tvayaa = by you - through you; sugriivaH = [let] Sugreeva; mama roSasya yat ruupam = mine, fury's, which, shape - takes; ucyataam = let it be said; enam = to him; idam vacaH bruuyaaH ca = this, word, be told, also.
4.30.81
न स संकुचितः पंथा येन वाली हतो गतः |
समये तिष्ठ सुग्रीव मा वालि पथम् अन्वगाः ॥
" 'Oh, Sugreeva, abide by your commitment. The path by which slain Vali has gone is not tapered off, as such do not tread Vali's path.
sugriiva = oh, Sugreeva; samaye tiSTha = by commitment, you abide; hataH vaalii = killed, Vali; yena = by which - path; gataH = has gone; that; pamthaaH = that path; na ca samkucitaH = not, even, tapered off; vaali patham maa anvagaaH = Vali's, path, do not, follow.
4.30.82
एक एव रणे वाली शरेण निहतो मया |
त्वाम् तु सत्यात् अतिक्रांतम् हनिष्यामि स बान्धवम् ॥
" 'In a clash Vali is slain singly with my arrow, but I wish to slay you along with your kith and kin since you have transgressed truthfulness.
mayaa raNe = by me, in conflict; shareNa = with arrow; eka vaalii eva nihataH = singly, Vali, alone, is killed; satyaat ati kraantam = from truthfulness, over, stepped; tvaam tu = you, but; sa baandhavam haniSyaami = along with, kith and kin, I wish to slay.
4.30.83
तत् एवम् विहिते कार्ये यत् हितम् पुरुषर्षभ |
तत् तत् ब्रूहि नरश्रेष्ठ त्वर काल व्यतिक्रमः ॥
"Oh, best one among men, Lakshmana, when the mission of searching for Seetha is scheduled in this way but hampered, you speak about all things that are appropriate for us and for Sugreeva even, oh, foremost one among men, hurry up, let there be no time lapse.
puruSarSabha = oh, best one among men - Lakshmana; nara shreSTha = oh, foremost of men - Lakshmana; tat = therefore; kaarye evam vihite = in mission - of search, this way, is scheduled - hampered; yat hitam = which is, appropriate; tat tat bruuhi that, that - all in all, you speak about; tvara = hurry up; kaala vyatikramaH = time, lapse [let not time lapse.]
4.30.84
कुरुष्व सत्यम् मम वानरेश्वर
प्रतिश्रुतम् धर्मम् अवेक्ष्य शाश्वतम् |
मा वालिनम् प्रेत गतो यम क्षयम्
त्वम् अद्य पश्येः मम चोदितः शरैः ॥
" 'Oh, king of monkeys, on apperceiving the perpetual virtuousness in what you have promised to me, render it as a reality. Otherwise, now driven by my arrows to death, and on going to Yama, the Time-god's Inferno, you will see Vali " Thus Rama appraised Lakshmana about his thinking of Sugreeva.
vaanareshvara = oh, monkeys king; shaashvatam = perpetual; dharmam = virtuousness; avekSya = on apperceiving; mama pratishrutam = to me, what is promised; satyam kuruSva = as a reality, render it; adya tvam mama sharaiH coditaH = now, you, by my, arrows, driven; preta gataH = dead body, on getting - after death; vaalinam yama kSayam maa pashyeH = to Vali, in Yama, Time-god's, house [hell,] do not, see.
4.30.85
स पूर्वजम् तीव्र विवृद्ध कोपम्
लालप्यमानम् प्रसमीक्ष्य दीनम् |
चकार तीव्राम् मतिम् उग्र तेजा
हरीश्वरे मानव वंश वर्थनः ॥
On clearly examining his elder brother Rama, who has become ruthlessly uncompassionate and pitiably prating, the mood of that intensively resplendent Lakshmana, who is an augmenter of Manu's dynasty, has become hostile towards the monkey-king Sugreeva.
maanava vamsha varthanaH = Manu's, dynasty, augmenter of; ugra tejaa = intensively, resplendent one; saH = he that Lakshmana; tiivra vivR^iddha kopam = by far, verily intensified, with anger - who became ruthlessly uncompassionate; diinam laalapyamaanam = pitiably, prating - small talk; puurva jam = earlier, born one -elder brother; pra samiikSya = clearly, on examining; hariishvare = towards monkeys', king - Sugreeva; tiivram matim cakaara = hostile, mood, he made.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे त्रिंश सर्गः
Sarga 31
4.31.1
स कामिनम् दीनम् अदीन सत्त्वः
शोक अभिपन्नम् समुदीर्ण कोपम् |
नरेन्द्र सूनुर् नरदेव पुत्रम्
रामानुजः पूर्वजम् इति उवाच ॥
When Rama of undeterred stamina has become pitiable while yearning for Seetha, overcome with grief while the search for Seetha is becoming futile, overwrought with anger while Sugreeva is reneging on his promise, to such an elder prince-brother from a godlike king, his younger prince-brother Lakshmana spoke in this way.
nara indra suunuH = people's, king's, son - prince Lakshmana; saH raama anujaH = he that, to Rama, later born one - younger one - Lakshmana; kaaminam diinam = one who is yearning, thereby pitiable - Rama; but; a diina sattvaH = not, deterred, in stamina; shoka abhipannam = by grief, who is overcome; sam udiirNa kopam = one with well, intensified, anger; nara deva putram = to people's, godlike-king's, son - to prince Rama; puurva jam = to earlier, born one - to Rama, the elder brother; iti uvaaca = this way, spoke.
4.31.2
न वानरः स्थास्यति साधु वृत्ते
न मन्यते कर्म फल अनुषंगान् |
न भोक्ष्यते वानर राज्य लक्ष्मीम्
तथा हि न अभिक्रमते अस्य बुद्धिः ॥
"As a forester Sugreeva will not abide by the conduct of gentlefolk, he is not appreciative of the fruits of incidental events like gaining kingdom and regaining wife occurring out of your deed of eliminating Vali, thus he will not enjoy the prosperity of the kingdom anymore. Obviously his prudence is behindhand, isn't it!
vaanaraH = forester - Sugreeva; saadhu vR^itte na sthaasyati = in gentlefolk's, conduct, will not, abide; karma phala anuSangaan = of deed, fruits, incidental events; na manyate = not, appreciative of; vaanara raajya lakSmiim = Vanara, kingdom's, prosperity of; na bhokSyate = will not, enjoy; tathaa hi = obviously, isn't it; asya buddhiH na abhi kramate = his, mind, not, forward, strides - his prudence is behindhand.
"Remaining adherent in the thick and thin of friends is friendship. That is the least kindness expected of a friend. Because Sugreeva is a fickly monkey, he may not abide by the oath of friendship taken before fire altar, whereby you eliminated Vali, and enthroned Sugreeva; but, he may not keep that pact or its fruits holy, as nothing is evincible of his help...
4.31.3
मति क्षयात् ग्राम्य सुखेषु सक्तः
तव प्रसाद अप्रतिकार बुद्धिः |
हतो अग्रजम् पश्यतु वालिनम्
न राज्यम् एवम् विगुणस्य देयम् ॥
"Without any notion of requiting the beneficence you have accorded he is insanely involved in primitive pleasures, such as he is, let him see his elder brother Vali when slain. Hence, kingdoms are unaffordable to dishonest.
tava = your; prasaada = beneficence; a prati kaara buddhiH = not, in turn, making - for requital, a mind for - without the notion for requital; mati kSayaat = sanity, by impairment - with an unsound mind - insanely; graamya sukheSu saktaH = in primitive, pleasures, he is involved in; hatH = when slain [by you]; agrajam vaalinam pashyatu = [his] elder-brother [Vali,] let him see; evam = that is why; vi guNasya = to one - without, honesty; raajyam na deyam = kingdom, not, to be given.
4.31.4
न धारये कोपम् उदीर्ण वेगम्
निहन्मि सुग्रीवम् असत्यम् अद्य |
हरि प्रवीरैः सह वालि पुत्रो
नरेन्द्र पुत्र्या विचयम् करोतु ॥
"Unbearable is this anger that is tiding quickly, now I shall kill that unfaithful Sugreeva and the best braving monkeys shall search for that princess Seetha, remaining under the command of Vali's son, Angada." Thus said Lakshmana to Rama.
udiirNa vegam kopam = tiding, quickly, anger; na dhaaraye = not, bearable; adya a satyam sugriivam nihanmi = now, un, truthful one, Sugreeva, I will kill; vaali putraH = Vali's, son - Angada; hari pra viiraiH saha = monkey, best, braving ones, along with; narendra putryaa = of king's, daughter - of princess, Seetha; vicayam karotu = searching, will do.
4.31.5
तम् आत्त बाण आसनम् उत्पतंतम्
निवेदित अर्थम् रण चण्ड कोपम् |
उवच रामः पर वीर हन्ता
स्व वेक्षितम् स अनुनयम् च वाक्यम् ॥
Rama, the slayer of braving enemies, spoke this well thought sentence that includes persuasiveness to Lakshmana who is with an irrepressible wartime anger, who has apprised his intention to slay Sugreeva, and who on taking his bow is now leaping at Kishkindha.
para viira hantaa = others [enemy-side] braving ones, slayer of; raamaH = Rama; nivedita artham = one who has apprised, his intention; raNa caNDa kopam = with wartime, irrepressible, one with such anger; aatta baaNa aasanam = who took, arrows, seat of - bow; ut patantam = up, surging - leaping at; tam = to him - to Lakshmana; sva vekSitam = verily, thought over; sa anunayam ca vaakyam = with, persuasion, also, sentence; uvaca = Rama spoke.
4.31.6
न हि वै त्वत् विधो लोके पापम् एवम् समाचरेत् |
कोपम् आर्येण यो हन्ति स वीरः पुरुषोत्तमः ॥
"Certainly none of your kind shall commit this sort of sin in this world, and if such a situation occurs, he who by his noble gesture kills his own anger is a valorous one, and he really becomes the best one among men." Thus Rama is saying to Lakshmana.
tvat vidhaH = your, kind of - person; loke = in world; evam paapam = this type of, sin; na hi sam aacaret = not, certainly, will commit; yaH = who; aaryeNa [aarya bhaavena] = with a noble gesture; kopam hanti = anger, kills [that anger]; saH viiraH = he, is valorous one; puruSottamaH vai = best one among men, really.
4.31.7
न इदम् अत्र त्वया ग्राह्यम् साधु वृत्तेन लक्ष्मण |
ताम् प्रीतिम् अनुवर्तस्व पूर्व वृत्तम् च संगतम् ॥
"Lakshmana, as person with righteous conduct you are not supposed to understand this matter in this way, or undertake in this way, but you are supposed to adhere to those aspects of friendliness with Sugreeva and the affinity earlier existed in dealing with him.
lakSmaNa = oh, Lakshmana; saadhu vR^ittena tvayaa = of righteous, conduct, by you; atra = in this matter; idam na graahyam = this, not, to be understood [undertaken]; taam = them [those aspects of]; priitim = friendliness; puurva vR^ittam = earlier, existed; sangatam ca = affinity, also; anuvartasva = you adhere to.
In the last chapter Rama says that he wants to kill Sugreeva for his faithlessness. Now Lakshmana is parroting out those very words. But Rama is now telling that 'killing a friend is a sin, so you do not commit it...' Is Rama contradicting his own statements in last chapter? In reply it is said, not so. Last time Rama gave a picture of his ire about Sugreeva, to the extent of eliminating him, if Sugreeva still avoids any arrangement. But Lakshmana, being straight-to-nose person and a textualist, has started to Kishkindha to eliminate Sugreeva and to enthrone Angada, under whose leadership the other monkeys can search Seetha. It is same situation with Hanuma in Sundara, where Hanuma is asked just to elicit the whereabouts of Seetha, but he burns down Lanka, and if anybody questions, Hanuma is apt to say that he is monkeyish with Lanka. Such an occasion shall not happen in Kishkindha, that too through Lakshmana. Thus, Rama is pacifying Lakshmana in saying that 'my words shall not be understood that way, and killing of Sugreeva is not to be undertaken forthwith.'
4.31.8
साम उपहितया वाचा रूक्षाणि परिवर्जयन् |
वक्तुम् अर्हसि सुग्रीवम् व्यतीतम् काल पर्यये ॥
"It will be apt of you to speak to that reneger Sugreeva with placating words rather than with caustic remarks, as his sin is no more than flouting the timeframe." Thus Rama said to Lakshmana.
kaala paryaye = when time, lapsed - flouted timeframe; vyatiitam sugriivam = to reneger, to Sugreeva; ruukSaaNi parivarjayan = caustic [remarks,] leaving off; saama upahitayaa vaacaa = placate, having in them [placatory,] words; vaktum arhasi = to talk, apt of you.
4.31.9
सो अग्रजेन अनुशिष्ट अर्थो यथावत् पुरुषर्षभः |
प्रविवेश पुरीम् वीरो लक्ष्मणः पर वीर हा ॥
That brave one and the slayer of braving enemies Lakshmana thus schooled expediently by his elder brother about the means of gainfulness, that best one among men proceeded to enter the city of Kishkindha.
agrajena = by elder brother; yathaavat = as expedient; anushiSTa arthaH = who is schooled, about means; puruSarSabhaH = among men, the best one; para viira haa = enemy, brave ones, slayer of; viiraH = brave one; saH lakSmaNaH = such, Lakshmana; puriim pravivesha = city, entered - proceeded to enter.
4.31.10
ततः शुभ मतिः प्राज्ञो भ्रातुः प्रियहितेरतः |
लक्ष्मणः प्रतिसंरब्धो जगाम भवनम् कपेः ॥शक्र बाणासन प्रख्यम् धनुः कालांतक उपमः |
प्रगृह्य गिरि शृंगाभम् मन्दरः सानुमान् इव ॥
That right-minded and well-informed Lakshmana who is bent on doing only that which is agreeable and beneficial to his elder brother, then swallowing his exasperation and wielding a bow which is shining forth like the bow of Indra, and which is standing out like a peaking mountain proceeded towards the palace of the monkey, namely Sugreeva, and with such a bow he appeared to be the peaking Mt. Mandhara and like the Era-Ender.
tataH shubha matiH = right, minded one; praaj~naH = well-informed one; bhraatuH priya hite rataH = brother's, agreeable, beneficial, bent on; prati sam rabdhaH = reversing, exasperation - swallowing his ire; kaala antaka upamaH = era, ender, in simile; such a; lakSmaNaH = Lakshmana; shakra baaNaasana prakhyam = Indra's, bow, identical with; giri shR^inga aabham = mountain, ridge, in shine with; dhanuH pragR^ihya = bow, wielding; mandaraH = Mt. Mandhara; saanu maan = one which has peaks - peaking mountain; iva = like; kapeH bhavanam jagaama = of monkey - Sugreeva 's, to palace, proceeded.
4.31.12
यथा उक्त कारी वचनम् उत्तरम् चैव स उत्तरम् |
बृहस्पति समो बुद्ध्या मत्त्वा रामानुजः तदा ॥काम क्रोध समुत्थेन भ्रातुः कोपाग्निना वृतः |
प्रभंजन इव अप्रीतः प्रययौ लक्ष्मणः तदा ॥
Lakshmana the non-defying adherer of Rama, a coequal of Brihaspati-Jupiter, in intelligence, then mulled over the exact words of Rama to be spoken to Sugreeva, possible reply of Sugreeva on them, and his own sensible counter-reply to them, enwrapped as he is in a furious fire fired up by the desire of Rama for Seetha, proceeded to Sugreeva's palace like an embittered whirlwind aided and abetted by a furious fire.
12, 13. tadaa = then; yathaa ukta kaarii = as, said, doer - who does exactly what Rama tells - who does not defy Rama's words; raama anujaH = to Rama, later born one - younger brother, adherer; bhraatuH = brother's; kaama krodha samutthena = by desire, caused fury, fired up - of Rama; kopa agninaa vR^itaH = fury, fire, enwrapped in; buddhyaa bR^ihaspati samaH = by intelligence, Brihaspati [the planet, Gods'-mentor, Jupiter,] coequal with; such a; lakSmaNaH = Lakshmana; saha uttaram = of reply [of Sugreeva]; uttaram vacanam caiva = later words - counter-reply [by Lakshmana,] also thus; mattvaa = on mulling over; tadaa = then; prabhanjana iva = whirlwind, like; a priitaH = one who is - not, satisfied - embittered; prayayau = proceeded.
4.31.14
साल ताल अश्व कर्णाम् च तरसा पातयन् बलात् |
पर्यस्यन् गिरि कूटानि द्रुमान् अन्याम् च वेगितः ॥शिलाः च शकली कुर्वन् पद्भ्याम् गज इव आशु गः |
दूरम् एक पदम् त्यक्त्वा ययौ कार्यवशात् द्रुतम् ॥
While knocking down Saala, Palm, Ashvakarna trees with his might, razing mountain-crests and even other trees with his strength, splintering boulders underfoot, Lakshmana made haste through an enmeshed path leaving off one-foot-pathway as with an elephant striding fleetly, and proceeded swiftly impelled by the mission.
aashu gaH gaja iva = fleetly, going, elephant, as with; vegitaH = he who is making haste; tarasaa = with his might; saala taala ashvakarNaam ca = Saala, Palm, Ashvakarna trees, also; paatayan = felling; anyaam drumaan ca = others, trees, also; on felling; giri kuuTaani = mountain, crests; balaat paryasyan = by strength, razing; padbhyaam shilaaH shakalii kurvan ca = with both feet, boulders, to splinters, rendering into, also; duuram eka padam - duuraam eka padiim = long, single, step - pathway / long, first foot; tyaktvaa = leaving off / on placing; kaarya vashaat drutam yayau = mission, impelled by, swiftly, proceeded.
The wording in the second foot is as per Chaukambha publication: duuraam eka padam tyaktvaa as in other publications, which then gives meaning 'leaving off a distant one-foot-pathway Lakshmana strode in a shortcut way through the thick of trees...' or duuram eka padiim tyaktvaa in another way 'releasing the first foot in a longer stride he made haste.' This is to show Lakshmana's vehemence and valour are better than that of Vanara-s, which was explained by the sage-poet at the time of creation of Vanara-s by celestials at 1-17-25 onwards. When Vanara-s can fell trees or volley the peaks of mountains with some effort, Lakshmana can do the same effortlessly.
4.31.16
ताम् अपश्यत् बल आकीर्णाम् हरिराज महापुरीम् |
दुर्गाम् इक्ष्वाकु शार्दूलः किष्किंधाम् गिरि संकटे ॥
Entrenched among mountains, impregnated with vanara-army is the magnificent citadel of the king of monkeys, and the tigerly-Ikshvaku, Lakshmana, has seen such an impassable city, namely Kishkindha.
ikSvaaku shaarduulaH = in Ikshvaku dynasty, tigerly one; giri sankaTe = among mountains, entrenched in; bala aakiirNaam = with army, impregnated with; dur gaam = not, passable; hari raaja mahaa puriim = monkey, king's, magnificent, citadel; taam kiSkindhaam apashyat = at her, at Kishkindha, he saw.
This is what Sugreeva told Rama when they come for second time to fight Vali 'Spread out by the snares of monkeys... [we arrived at gate of Kishkindha city...] [4-14-5]' thus Lakshmana again saw that impregnable Kishkindha, but with a different reception to him at this time.
4.31.17
रोषात् प्रस्फुरमाण ओष्ठः सुग्रीवम् प्रति लक्ष्मणः |
ददर्श वानरान् भीमान् किष्किंधाया बहिः चरान् ॥
While his lips are quivering owing to rancour towards Sugreeva, Lakshmana saw formidable Vaanara-s at the outposts of Kishkindha.
sugriivam prati = Sugreeva, towards; roSaat = owing to rancour; pra sphuramaaNa oSThaH = verily, quivering, lips - one with such lips; lakSmaNaH = Lakshmana; kiSkindhaayaa bahiH caraan = Kishkindha's, outer [at outposts,] that moving about; bhiimaan vaanaraan dadarsha = formidable, Vanara-s, has seen.
4.31.18
तम् दृष्ट्वा वानराः सर्वे लक्ष्मणम् पुरुषर्षभम्
शैल शृंगाणि शतशः प्रवृद्धाम् च महीरुहान् |
जगृहुः कुंजर प्रख्या वानराः पर्वत अंतरे ॥
On seeing the most notable one among men, Lakshmana all of the elephantine vanara-s available in the gorges of mountain have grabbed hundreds of mountain-crests and gigantic trees, and they are at the ready.
parvata antare = mountains, in midst - in gorges; kunjara prakhyaa = elephant, comparable [elephantine]; vaanaraaH = Vanara-s; puruSa rSabham tam lakshmaNam dR^iSTvaa = the best among men, him, at Lakshmana, on seeing; sarve vaanaraaH = all, vanara-s; shatashaH = hundreds of; shaila shR^ingaaNi = mountain, crests; pra vR^iddhaam mahii ruhaan ca = well, developed [gigantic,] on earth, grown - trees, also; jagR^ihuH = grabbed.
4.31.19
तान् गृहीत प्रहरणान् सर्वान् दृष्ट्वा तु लक्ष्मणः |
बभूव द्विगुणम् क्रुद्धो बहु इंधन इव अनलः ॥
But on seeing all of them handling assaultive peaks and trees, Lakshmana's fury has become twofold as with a fire to which much fuel is added.
lakSmaNaH = Lakshmana; gR^ihiita praharaNaan = handling, assaultive [trees and peaks]; taan sarvaan dR^iSTvaa tu = them, at all of them, on seeing, but; bahu indhana analaH iva = with much fuel, [added,] fire, as with; dvi guNam kruddhaH = with two, fold, fury babhuuva = he became.
4.31.20
तम् ते भयपरीत अंगाः ख्सुब्धम् दृष्ट्वा प्लवंगमाः |
काल मृत्यु युगांताअभम् शतशो विद्रुता दिशः ॥
On seeing overexcited Lakshmana who is like the Time-god and the Epoch-Ender, troops and troops of those fly-jumpers quickly fled away in all directions with scare coiling their bodies.
shatashaH te plavamgamaaH = hundreds [troops and troops of,] of those, fly-jumpers; kshubdham = who is overexcited; kaala mR^ityu = Time-god, of Death; yuga anta aabham = epoch, ender, in sheen; tam = at him, at Lakshmana; dR^iSTvaa = on seeing; bhaya pariita angaaH = with scare, enfolded - coiling, bodies; dishaH = to all - directions; vi drutaa = quickly, ran away.
4.31.21
ततः सुग्रीव भवनम् प्रविश्य हरिपुंगवाः |
क्रोधम् आगमनम् चैव लक्ष्मणस्य न्यवेदयन् ॥
Then on entering the palace of Sugreeva, some best ones among monkeys have appraised about the arrival of Lakshmana, and even about his fury.
tataH hari pungavaaH = then, monkeys, the best of them; sugriiva bhavanam pravishya = Sugreeva's, palace, on entering; lakSmaNasya = Lakshmana's; aagamanam = about arrival; krodham caiva = about his fury, also thus; nyavedayan = submitted [appraised.]
4.31.22
तारया सहितः कामी सक्तः कपिवृषः तदा |
न तेषाम् कपि वीराणाम् शुश्राव वचनम् तदा ॥
At that time, he who is in a lustful mood, who is in the company of Lady Tara and who is enmired in privacy, that foremost monkey Sugreeva is unheedful of the words of those bold monkeys who brought the message.
tadaa = at that time; kaamii = who is in lustful [mood]; taarayaa sahitaH = Tara, in company of; rahaH saktaH = in privacy, enmired; such a; kapi vR^iSaH = monkey, the bullish one - foremost monkey - Sugreeva; teSaam kapi viiraaNaam = of those, monkey, bold ones'; vacanam = words; na shu shraava = not, clearly heard - unheedful of.
4.31.23
ततः सचिव संदिष्टा हरयो रोमहर्षणाः |
गिरि कुंजर मेघ आभा नगर्या निर्ययुः तदा ॥
Then, as directed by ministers of Kishkindha in order to figure out the mood of Lakshmana, some of the elephantine monkeys who are frightening just by their appearance, who in sheen are similar to mountains and dark-clouds have gone out of the city.
tataH = then; roma harSaNaaH = hair, raisers - frightening in appearance ones; giri kunjara megha aabhaa = mountains, elephants, black-clouds, similar one in sheen; harayaH = monkeys; sachiva samdiSTaa = by ministers, directed [in order to ascertain the reason for Lakshmana's fury]; tadaa = then; nagaryaa nir yayuH = from city, out, gone.
4.31.24
नख दंष्ट्र आयुधा सर्वे वीराः विकृत दर्शनाः |
सर्वे शार्दूल दर्पाः च सर्वे च विकृत आननाः ॥
All of those brave vanara-s are armed with their own teeth and nails, all are with tigerish pride, all are hideous in look and horrendous by their faces.
sarve = all; viiraaH = brave ones; nakha damSTra aayudhaa = have nails, teeth, as weapons; vikR^ita darshanaaH = hideous, in look; sarve shaarduula darpaaH ca = all, tigerish, in pride, also; sarve vikR^ita aananaaH ca = all, horrendous, in face, also.
4.31.25
दश नाग बलाः केचित् केचित् दश गुणोत्तराः |
केचित् नाग सहस्रस्य बभूवुः तुल्य वर्चसः ॥
Some of those vanara-s are with the might of ten elephants, some ten times more, and some with vigour matching that of a thousand elephants.
kecit = some are; dasha naaga balaaH = ten, elephants, with might of, kecit dasha guNa uttaraaH = some, ten, times, more; kecit naaga sahasrasya = some, elephants, a thousand of; tulya varcasaH babhuuvuH = matching, in vigour, are there.
4.31.26
ततः तैः कपिभिर् व्याप्ताम् द्रुम हस्तैर् महाबलैः |
अपश्यत् लक्ष्मणः क्रुद्धः किष्किंधाम् ताम् दुरासदम् ॥
Infuriated Lakshmana has then seen Kishkindha, an unassailable city, as those great-mighty monkeys flaunting trees are spreading throughout it.
tataH = then; kruddhaH lakSmaNaH = infuriated, Lakshmana; taiH = with them; druma hastaiH = trees, with hands [flaunting]; mahaabalaiH = great-mighty ones; kapibhiH vyaaptaam = with monkeys, spreading throughout; dur aasadam = not, assailable - city; taam kiSkindhaam apashyat = at her, Kishkindha, saw.
4.31.27
ततः ते हरयः सर्वे प्राकार परिख अंतरात् |
निष्क्रम्य उदग्र सत्त्वाः तु तस्थुर् आविष्कृतम् तदा ॥
All of those monkeys then exiting from the inside of the compound-wall of the castle and coming underneath of the iron-latches of the castle's gateway, they became visible and stood up to Lakshmana with their ebullient might.
tataH = then; ut agra sattvaaH = those with - up, risen, might - ebullient in sprit; sarve te harayaH = all of those, monkeys; praakaara parikha antaraat = compound-wall's, iron-latches [of gateway,] from inside; niSkramya = on exiting; tadaa aaviSkR^itam = then, unfolded - showing themselves, revealingly; tasthuH = stood up to.
The word parigha is sometimes taken as bastions of the fort-wall.
4.31.28
सुग्रीवस्य प्रमादम् च पूर्वजस्य अर्थम् आत्मवान् |
दृष्ट्वा कोप वशम् वीरः पुनर् एव जगाम सः ॥
On envisaging Sugreeva's blunder and of his elder-brother's expediency, that sensible one and fury restrained Lakshmana, again went into the restraint of fury on seeing the monkeys.
aatmavaan = sensible one; saH viiraH = that, valiant one; sugriivasya pramaadam ca = Sugreeva's, blunder, also; puurvajasya artham ca = elder brother's, expediency, also; dR^iSTvaa = on envisaging; punaH eva = again, thus; kopa vasham = into anger's, control; jagaama = went into.
4.31.29
स दीर्घ उष्ण महा उच्छ्वासः कोप संरक्त लोचनः |
बभूव नर शार्दूल स धूम इव पावकः ॥
With his long, fiery, and endless exhales and eyes bloodshot in fury, that tigerly-man Lakshmana is like a fuming fire.
diirgha uSNa mahaa ucChvaasaH = long, fiery, endless, exhales; kopa samrakta locanaH = by fury, bloodshot, eyes; nara shaarduula = man, tiger; saH = he, Lakshmana sa dhuuma paavakaH iva = with, fumes, fire, like; babhuuva = is there.
4.31.30
बाण शल्य स्फुरत् जिह्वः सायक आसन भोगवान् |
स्व तेजो विष संघातः पंच आस्य इव पन्नगः ॥
Lakshmana has become identical to a five-faced serpent as his curvi-bow looked like the curvi-hood of a serpent, arrowheads looked like the poking tongues of the serpent, and as his own fervency is proliferating as that serpent's venom.
baaNa shalya sphurat jihvaH = arrow, head, motile, tongue; saayaka aasana bhogavaan [bhogaH vaan] = arrows, seat [curvi-bow,] serpent-hood, wielder of; sva tejaH viSa sam ghaataH = by own, fervency, with venom, well, multiplied - proliferating; panca aasya pannagaH iva = five, faced, serpent, like [identical to.]
The words used in verse bhogavaan, samghaata also means 'enjoyer of bow, assortment of these aspects...' but bhoga is yet another name for 'snake-hood' besides its coils and ghaata is 'that which obtained after multiplication...'
4.31.31
तम् दीप्तम् इव कालाग्निम् नागेन्द्रम् इव कोपितम् |
समासाद्य अंगदः त्रासात् विषादम् अगमत् परम् ॥
Angada succumbing to high despair caused by the scare neared Lakshmana who is aglow like the Fire of Perdition and like aadi seSa, the Thousand-hooded King of Serpents, who is perforce infuriated.
angadaH = Angada; diiptam kaala agnim iva = aglow, perdition, fire of, as with; kopitam naaga indram iva = [perforce] infuriated, serpent's, king, as with; tam = him - Lakshmana; samaasaadya = on nearing; traasaat param viSaadam agamat = by scare, high, sadness, he [Angada] succumbed to.
4.31.32
सो अंगदम् रोष ताम्राक्षः संदिदेश महायशाः |
सुग्रीवः कथ्यताम् वत्स मम आगमनम् इति उत ॥
With his eyes reddened in rancour that highly adorable Lakshmana sent a word through Angada, saying "oh, boy, let Sugreeva be informed about my arrival," and said this way.
roSa taamra akSaH = by rancour, reddened, eyed one; mahaayashaaH saH = highly adorable, he that Lakshmana; angadam = to Angada; vatsa = oh, boy; sugriivaH mama aagamanam kathyataam = let Sugreeva, about my, arrival, be told; iti uta = thus, this way - said; samdidesha = sent a word.
4.31.33
एष रामानुजः प्राप्तः त्वत् सकाशम् अरिन्दमः |
भ्रातुर् व्यसन संतप्तो द्वारि तिष्ठति लक्ष्मणः ॥तस्य वाक्यम् यदि रुचिः क्रियताम् साधु वानरः |
इति उक्त्वा शीघ्रम् आगच्छ वत्स वाक्यम् अरिन्दम ॥
"Oh, enemy-destroyer Angada, oh, boy, you may say these words to Sugreeva, 'oh, enemy-destroyer Sugreeva, distressed by the distress of his brother this Lakshmana has arrived in your presence and waiting at the door, oh, Sugreeva, the vanara, if you are interested it will be apt of you to listen to his advise, either by coming here or inviting him inside...' saying so oh, boy Angada, you comeback quickly." Thus Lakshmana spoke to Angada.
arindama = oh, enemy-destroyer; vatsa = oh boy - Angada; you say this to Sugreeva; arindamaH = oh, enemy-destroyer - Sugreeva; bhraatuH vyasana santaptaH = brother's - Rama's, distress, distressed by; raama anujaH = Rama's brother; eSa lakSmaNaH = this one, Lakshmana; tvat sakaasham = to your, fore; praaptaH = having arrived; dvaari tiSThati at door, abiding - waiting; vaanaraH = oh, Vanara [Sugreeva]; ruciH yadi = interest, if - if you are interested; tasya vaakyam = his [Lakshmana's,] words - advise; saadhu kriyataam = nicely, be done - listen to it; iti vaakyam uktvaa = thus, words, on saying; shiighram aa gacCha = quickly, come and go [come back.]
4.31.35
लक्ष्मणस्य वचः श्रुत्वा शोकाविष्टो अंगदो अब्रवीत् |
पितुः समीपम् आगम्य सौमित्रिः अयम् आगतः ॥
On hearing the words of Lakshmana Angada is muffled up in grief, and on arriving in the presence of his father Sugreeva he informed "Soumitri has come."
lakSmaNasya vacaH shrutvaa = Lakshmana's, word, on hearing; shoka aaviSTaH = in grief, muffled up; angadaH = Angada; pituH samiipam aagamya = to father's, near, on arriving; ayam saumitriH aagataH = he, Soumitri, has come; abraviit = spoke informed.
4.31.36
अथ अंगदः तस्य सुतीव्र वाचा
संभ्रांत भावः परिदीन वक्त्रः |
निर्गत्य पूर्वम् नृपतेः तरस्वी
ततो रुमायाः चरणौ ववन्दे ॥
Bewildered in his perception at the very sharp words of Lakshmana, mighty Angada then has gone to the palace assuming a very sad face, and there he firstly saluted the feet of his father Sugreeva and then at the feet of Ruma, wife of Sugreeva.
atha = then; tarasvii angadaH = mighty one, Angada; tasya = his, Lakshmana's; su tiivra vaacaa = by very, sharp, words; sambhraanta bhaavaH = bewildered, in perception; pari diina vaktraH = over, sadness, on face - assuming a very sad face; nir gatya = out, going - exiting for the palace; puurvam nR^ipateH = firstly, to king's [Sugreeva's]; tataH rumaayaaH = then, to Ruma's; caraNau vavande = feet, saluted.
4.31.37
संगृह्य पादौ पितुः उग्रतेजा
जग्राह मातुः पुनर् एव पादौ |
पादौ रुमायाः च निपीडयित्वा
निवेदयामास ततः तत् अर्थम् ॥
Angada whose vitality is intense clinched himself to the feet of his father Sugreeva, and later clung to the feet of his mother Tara, and he even clasped the feet of his paternal-aunt Ruma, and latching on to the feet of his parents then he stated to appeal to them about the message of Lakshmana.
ugra tejaa = one with intense, vitality [Angada]; pituH paadau sam gR^ihya = father's, feet, on clinching to; punaH eva = later, thus; maatuH paadau jagraaha = mother's [Tara's,] feet, took; rumaayaaH paadau ca = of Ruma, feet, also - on clasping; nipiiDayitvaa = squeezing [latching on to]; tat artham = about that, import [about the message of Lakshmana]; tataH nivedayaamaasa = then, started to appeal.
4.31.38
स निद्रा मद संवीतो वानरो न विबुद्धवान् |
बभूव मद मत्तः च मदनेन च मोहितः ॥
Sugreeva, the vanara, who is bound up in drowsiness and dizziness could not comprehend clearly what Angada is talking about, as he is benumbed with intoxication, and even numbed down with the torpor of lustfulness.
nidraa mada samviitaH = with drowsiness, dizziness, bound up in; saH vaanaraH = he, Vanara - Sugreeva; na vi buddhavaan = not, verily, comprehend; mada mattaH ca = by intoxication, benumbed, also; madanena ca mohitaH = with lust, also - in its torpor, bemused [numbed down]; babhuuva = he became.
4.31.39
ततः किल किलाम् चक्रुः लक्ष्मणम् प्रेक्ष्य वानराः |
प्रसादयन्तः तम् क्रुद्धम् भय मोहित चेतसः ॥
The hearts of mobbing monkeys are flustered with fear when they pored over infuriated Lakshmana, thus they jibber-jabbered so as to appease him.
tataH = then; kruddham lakshmaNam prekshya = infuriated - on the warpath, Lakshmana, on seeing; vaanaraaH = monkeys - who are around Lakshmana; bhaya mohita cetasaH = with fear, flustered, at hearts; tam = him - Lakshmana; prasaadayantaH = so as to appease him; kila kilaam cakruH = sounds like kila, kila [jibber-jabber,] they made.
The words kila kila, hala hala are the onomatopoeic words for the chatter of monkeys or hues and cries of others. - A Linguistic Study of Ramayana, Pt. Satya Vrat.
4.31.40
ते महा ओघ निभम् दृष्ट्वा वज्र अशनि सम स्वनम् |
सिंह नादम् समम् चक्रुर् लक्ष्मणस्य समीपतः ॥
And those monkeys on observing Lakshmana instantly raised a hubbub at his nearby that is similar to a storm of a torrent, thunder of a thunderbolt, and the roar of a lion.
te = they - monkeys; dR^iSTvaa = on observing - Lakshmana; mahaa ogha nibham = stormy, torrent, similar to; vajra ashani sama svanam = thunderbolt's, thunder, similar, din - hubbub; simha naadam = lion's, roar; samam = instantly; lakSmaNasya samiipataH = of Lakshmana, nearby; cakruH = they made.
4.31.41
तेन शब्देन महता प्रत्यबुध्यत वानरः |
मद विह्वल ताम्राक्षो व्याकुल स्रग्वि भूषणः ॥
With that uproarious noise of monkeys Sugreeva came to his senses, but because of stupor his coppery eyes are helter-skelter and his garlands and ornaments are topsy-turvy.
mahataa tena shabdena = uproarious, by that, noise; vaanaraH = Vanara - Sugreeva; mada vihvala taamra akSaH = by stupor, out of control [unable to open eyelids widely, helter-skelter] with coppery, eyed; vyaakula sragvi bhuuSaNaH = topsy-turvy, garlands, ornaments; pratyabudhyata = came to senses.
4.31.42
अथ अंगद वचः श्रुत्वा तेन एव च समागतौ |
मंत्रिणो वानरेन्द्रस्य सम्मत उदार दर्शिनौ ॥प्लक्षः च एव प्रभावः च मंत्रिणौ अर्थ धर्मयोः |
वक्तुम् उच्चावचम् प्राप्तम् लक्ष्मणम् तौ शशंसतुः ॥
On hearing the words of Angada two ministers who are agreeable in their advice and appreciable in their aspect have come along with him, and those two ministers of the king of vanara-s, namely Plaksha and Prabhava, have appraised Sugreeva that Lakshmana has arrived to discuss variously about the prosperity and probity.
atha angada vacaH shrutvaa = then, Angada's, words, on hearing; tena eva ca sam aagatau = with him [with Angada,] thus, also, well, came with; sam mata udaara darshinau = agreeable, in thought [advise,] appreciable, in their aspect; mantriNau = two ministers; plakSaH ca eva prabhaavaH ca = Plaksha, also, thus, Prabhava, also; tau = those two; mantriNaH vaanara indrasya = ministers, of Vanara, king; lakSmaNam = Lakshmana; artha dharmayoH = prosperity, probity; uccaavacam vaktum = variously, to discuss; praaptam = has come; shashamsatuH = apprised.
4.31.44
प्रसादयित्वा सुग्रीवम् वचनैः स अर्थ निश्चितैः |
आसीनम् पर्युपासीनौ यथा शक्रम् मरुत्पतिम् ॥
Those two ministers sitting around and nearby Sugreeva, who is seated like the king of wind-gods, namely Indra, on appeasing him with meaningful and expressive words they spoke to him in this way.
aasiinam sugriivam = who is sitting, Sugreeva; marut patim shakram yathaa = wind-gods', king, Indra, as with; pari upa asiinau = [ministers,] around, nearby, sitting; sa artha nishcitaiH vacanaiH = with meaning, expressive, words; prasaadayitvaa = on appeasing; and they spoke to Sugreeva as below.
4.31.45
सत्य संधौ महाभागौ भ्रातरौ राम लक्ष्मणौ |
वयस्य भावम् संप्राप्तौ राज्य अर्हौ राज्य दायिनौ ॥
"Rama and Lakshmana are the brothers who abide by truth, highly-providential, and though they are worthy enough to rule kingdom for themselves they have bestowed the kingdom to you, such as they are, they have become your true friends." Thus started the ministers to say to Sugreeva.
satya sandhau = those by truth, abided; mahaa bhaagau = highly, providential; raajya arhau = kingdom, worthy of; raajya daayinau = kingdom, bestowers; bhraatarau raama lakSmaNau = brothers, Rama, Lakshmana; vayasya bhaavam sampraaptau = friendship, disposition, secured - they have become your true friends.
4.31.46
तयोः एको धनुष्पाणिर् द्वारि तिष्ठति लक्ष्मणः |
यस्य भीताः प्रवेपन्ते नादान् मुंचन्ति वानराः ॥
"One among those two, Lakshmana, is biding at the door wielding his bow, by whom the monkeys are panicked and venting out alarms shuddering utterly.
tayoH ekaH = of them two, one; lakSmaNaH = Lakshmana; dhanuS paaNiH = bow, in hand - at loggerheads; dvaari tiSThati = door, staying; yasya bhiitaaH = by whom, panicked; pra vepante = utterly, shuddering [monkeys]; vaanaraaH naadaan muncanti = monkeys, alarms, giving vent to.
4.31.47
स एष राघव भ्राता लक्ष्मणो वाक्य सारथिः |
व्यवसाय रथः प्राप्तः तस्य रामस्य शासनात् ॥
"This Lakshmana, the brother of Raghava, has arrived here at the decree of Rama on the chariot called his 'endeavour', charioted by the charioteer called 'the word of Rama.'
tasya raamasya shaasanaat = by his, Rama's, decree; raaghava bhraataa = Raghava's, brother; saH eSa lakSmaNaH = he, this, Lakshmana; vaakya saarathiH = word [of Rama,] as charioteer; vyavasaaya rathaH = endeavour, as chariot; praaptaH = has come.
This is 'a case of delightful figurative use' of the word vaakya saaradhi 'Rama's word as charioteer...' meaning 'directed by Rama's word...' - Ramayana A Linguistic Study, Pt. Satya Vrat.
4.31.48
अयम् च तनयो राजन् ताराया दयितो अंगदः |
लक्ष्मणेन सकाशम् ते प्रेषितः त्वरया अनघ ॥
"Oh, merited one, even Lakshmana has ushered this Angada hastily, oh, king, the precious son of Tara, to your presence.
anagha = oh, merited one; raajan = oh, king; taaraayaa dayitaH tanayaH = Tara's, loving, son; ayam angadaH = this, Angada; lakshmaNena tvarayaa = by Lakshmana, hastily; te sakaasham preSitaH = to your, presence, is ushered.
4.31.49
सः अयम् रोष परीताक्षो द्वारि तिष्ठति वीर्यवान् |
वानरान् वानरपते चक्षुसा निर्दहन इव ॥
"Oh, king of monkeys, such as he is, that brave Lakshmana is sticking fast at the door with an awning of rancour on his eyes and as if to burn down the monkeys just with his eyes.
vaanara pate = oh, monkeys, king of; viiryavaan = brave one; saH ayam = such as he is; Lakshmana; roSa pariita akshaH = rancour, awning, with eyes; cakshusaa vaanaraan nir dahana iva = with eyes, monkeys, to burn down, as if; dvaari tiSThati = at door, standing - sticking fast.
4.31.50
तस्य मूर्ध्ना प्रणम्य त्वम् स पुत्र सह बान्धवः |
गच्छ शीघ्रम् महाराज रोषो हि अद्य उपशम्यताम् ॥
"You may approach him quickly along with your son and relatives, oh, great-king, prostrate yourself before him holding him in reverence, and thus let his bitterness be indeed pacified now.
mahaaraaja = oh, great-king; tvam = you; sa putra saha baandhavaH = with, son, with, relatives; shiighram gacCha = quickly, you go; muurdhnaa tasya praNamya = with forehead - bowing down, to him, on revering; adya roSaH upashamyataam hi = now, Lakshmana's - bitterness, be pacified, indeed.
4.31.51
यथा आह रामो धर्मात्मा तत् कुरुष्व समाहितः |
राजन् तिष्ठ स्व समये भव सत्य प्रतिश्रवः ॥
"Whatever that virtue-souled Rama says that you have to implement wholeheartedly, oh, king, you abide by the forthrightness of your promise, stick up for the pact you made." Thus the ministers advised Sugreeva.
raajan = oh, king; dharmaatmaa raamaH = virtue-souled, Rama; yat aaha = what, he is saying - whatever he says; tat samaahitaH kuruSva = that, wholeheartedly, you implement; satya pratishravaH tiSTha = forthrightness, of promise, you abide; sva samaye bhava = in your own, pact, stand by it.
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे एक त्रिंश सर्गः
Sarga 32
4.32.1
अंगदस्य वचः श्रुत्वा सुग्रीवः सचिवैः सह |
लक्ष्मणम् कुपितम् श्रुत्वा मुमोच आसनम् आत्मवान् ॥
On hearing the words of Angada along with those of his ministers, namely Hanuma, Plaksha, and Prabhava et al, also on knowing that Lakshmana is angered, that sensible Sugreeva stirred from seat.
aatmavaan sugriivaH = sensible one, Sugreeva; sacivaiH saha = ministers [others like Hanuma, apart from Plaksha, Prabhava,] along with; angadasya vacaH shrutvaa = Angada's, words, on hearing; lakSmaNam kupitam shrutvaa = Lakshmana, as angered one, on hearing - on knowing; aasanam mumoca = seat, released - got up from seat.
4.32.2
स च तान् अब्रवीत् वाक्यम् निश्चित्य गुरु लाघवम् |
मंत्रज्ञान् मंत्र कुशलो मंत्रेषु परिनिष्ठितः ॥
On discriminating the pros and cons Sugreeva spoke this sentence to the strategist-ministers, for he himself is an expert in strategies and a diligent one in carrying out those strategies.
mantra kushalaH = in strategy, an expert; mantreSu pariniSThitaH = in strategies, diligent one; saH = he, Sugreeva; guru laaghavam = weightiness, lightness [pros and cons]; nishcitya = on discriminating; mantraj~naan = to strategists [to ministers]; taan vaakyam abraviit = to them, sentence, spoke.
4.32.3
न मे दुर् व्याहृतम् किंचित् न अपि मे दुर् अनुष्ठितम् |
लक्ष्मणो राघव भ्राता क्रुद्धः किम् इति चिंतये ॥
"I have not in the least spoken any ill of them, nor committed any misdeed in their respect, thus I am thinking why should Raghava's brother Lakshmana take offence at me?
me = to me - by me; kimcit = in the least; na dur vyaahR^itam = not, ill, spoken; me = by me; dur anuSThitam api = evil, undertaken, even; na = is not there; raaghava bhraataa lakSmaNaH = Raghava's, brother, Lakshmana; kim kruddhaH = why, angered - take offence; iti cintaye = thus, it is being thought - by me.
4.32.4
असुहृद्भिः मम अमित्रैः नित्यम् अन्तर दर्शिभिः |
मम दोषान् असंभूतान् श्रावितो राघवानुजः ॥
"Unsympathetic rivals of mine, who will always be snoopy for scope, might have ear-filled Raghava's brother about the fabricated faults of mine.
raaghava anujaH = Raghava's, younger brother is; a su hR^idbhiH = un, kind, hearted ones - by unsympathetic rivals; who; nityam = always; antara darshibhiH = for scope, searchers - by opportunists, fabricators; mama = my; a mitraiH = un, friendly ones - rivals; mama = my; a sambhuutaan = non, existent - fabricated; doSaan = faults; shraavitaH = made to listen - ear-filled.
4.32.5
अत्र तावत् यथा बुद्धि सर्वैः एव यथा विधि |
भावस्य निश्चयः तावत् विज्ञेयो निपुणम् शनैः ॥
"In this situation, all of you on your part and according to your perspectives have to find out firstly and meticulously about the attitude of Lakshmana, along with a steady but diligent determination thereof.
atra = in here - in this situation; taavat = on your part; sarvaiH eva = by you all, thus; yathaa buddhi = according to, [your] perspective; yathaa vidhi = according to, proper way - meticulously; bhaavasya = attitude [of Lakshmana, or, issue of fact]; nishcayaH = determination; nipuNam = diligently; shanaiH = steadily; vij~neyaH taavat = find out, firstly.
4.32.6
न खलु अस्ति मम त्रासो लक्ष्मणान् न अपि राघवात् |
मित्रम् तु अस्थान कुपितम् जनयति एव संभ्रमम् ॥
"Definitely there is no fear for me from Lakshmana, not even from Raghava, but an unfounded ire of a friend alone is giving rise to disquiet.
mama = to me; lakSmaNaat = from Lakshmana; traasaH na asti khalu = scare, not, is there, definitely; raaghavaat api na = from Raghava even, no; a sthaana = not, founded - unfounded / out of context; kupitam = one who is provoked, angered; mitram tu = friend, but; sambhramam janayati eva = disquiet, giving rise to, alone.
The word a + sthaana kupitam - a + sthaana kopam, is twofold in its meaning, one is 'unfounded anger' and the other is 'angered out of place, context.' Lakshmana who has so far not visited Kishkindha has darted into Kishkindha and showing his ire here, which is out of context. Lakshmana should have summoned Sugreeva or any other monkey, or he should have come as a calm and collected emissary, and then he can become ireful if Sugreeva rejects any help. But Lakshmana's entry itself is 'unfounded or unreasonable.' This one statement of Sugreeva makes him lofty of virtue in his heart of hearts for he reposed full confidence in Rama and thus fearless of a trusted friend.
4.32.7
सर्वथा सुकरम् मित्रम् दुष्करम् प्रतिपालनम् |
अनित्यत्वात् तु चित्तानाम् प्रीतिः अल्पे अपि भिद्यते ॥
"It is always practicable to befriend any, but in turn it is impracticable to manage that friendship, even a trifle splits off that friendliness for sentiments are transient.
sarvathaa = in any way; mitram = a friend is; su karam = easy, to make - easy to befriended; prati paalanam = in turn, to manage; duS karam = not, practicable; cittaanaam = hearts, sentiments; a nityatvaat tu = not, permanent [impermanency, transient nature,] owing to; alpe api = in a trifle, even; priitiH bhidyate = friendliness, splits off.
4.32.8
अतो निमित्तम् त्रस्तो अहम् रामेण तु महात्मना |
यन् मम उपकृतम् शक्यम् प्रतिकर्तुम् न तन् मया ॥
"On that score I am flustering because of the noble-souled Rama, and I cannot possibly requite the favour that has been done to me." So said Sugreeva to his ministers.
ataH nimittam = on that, score, aham = I am; mahaatmanaa raameNa tu = from noble-souled, Rama, but; trastaH = flustering; mama = to me; yat upakR^itam = which, favour is made; tat mayaa = for that, by me; prati kartum = to requite; na shakyam = not, possible.
4.32.9
सुग्रीवेण एवम् उक्ते तु हनुमान् हरि पुंगवः |
उवाच स्वेन तर्केण मध्ये वानर मंत्रिणाम् ॥
While Sugreeva is saying that way, the eminent-monkey Hanuma spoke with a dint of his own expediency, from among the Vanara ministers.
sugriiveNa evam ukte tu = by Sugreeva, that way, while being said, but; hari pungavaH hanumaan = among monkey's, eminent one, Hanuma; vaanara mantriNaam madhye = Vanara, ministers, among; svena tarkeNa = with his own, by logic [with a dint of his expediency]; uvaaca = spoke.
4.32.10
सर्वथा न एतद् आश्चर्यम् यत् त्वम् हरिगणेश्वर |
न विस्मरसि सुस्निग्धम् उपकारम् कृतम् शुभम् ॥
"In any case, it is not astonishing to say, oh, king of monkey troops, that you with a deep regard have not forgotten the advantageous help rendered to you, since it is natural for you.
hari gaNa iishvara = oh, monkey, troops, lord of; tvam = you; su snigdham = with deep regard; kR^itam shubham upakaaram = rendere, advantageous, help; [or, upakaara kR^itam = help, who has rendered - Rama]; na vismarasi = not, forgetting; iti yat = that which point is there; etat = that point; sarvathaa aashcaryam na = in any way, astonishing, it is not.
4.32.11
राघवेण तु वीरेण भयम् उत्सृज्य दूरतः |
त्वत् प्रिय अर्थम् हतो वाली शक्र तुल्य पराक्रमः ॥
"On his part Raghava tossed off his fear distantly and eliminated Vali, whose valour equals that of Indra, only to fulfil your cherish.
viireNa raaghaveNa tu = by braving, Raghava, on his part; bhayam duurataH utsR^ijya = [his] fear, distantly, tossing away; tvat priya artham = your, cherish, to fulfil; shakra tulya paraakramaH = Indra, coequal, in valour; hataH vaalii = Vali, killed.
4.32.12
सर्वथा प्रणयात् क्रुद्धो राघवो न अत्र संशयः |
भ्रातरम् संप्रहितवान् लक्ष्मणम् लक्ष्मि वर्धनम् ॥
"Anywise, by virtue of his friendliness with you Raghava must be annoyed, hence he must have expedited his brother Lakshmana, whose disposition in effect to is enhance prosperity.
raaghavaH = Raghava is; sarvathaa praNayaat kruddhaH = anywise, in friendliness, is annoyed; atra samshayaH na = in that, doubt, is not there; bhraataram lakSmi vardhanam lakSmaNam = brother, prosperity, enhancer, Lakshmana; sam prahitavaan = he [Rama] expedited.
4.32.13
त्वम् प्रमत्तो न जानीषे कालम् कलविदाम् वर |
फुल्ल सप्त च्छद श्यामा प्रवृत्ता तु शरत् शिवा ॥
"You have become ecstatic, oh, the best of the best timekeepers, hence you are unaware of the slippage of time, but the sedate and dark-green autumn on its part is underway unfolding dark-green leaves canopying seven-leaved banana plants.
kala vidaam vara = among time, knowers - a timekeeper, [a person as regards punctuality,] the best; tvam pra mattaH = you were, verily, - on the moon, ecstatic; kaalam na jaaniiSe = [about the slippage of] time, not, aware; phulla sapta cChada shyaamaa = unfolded, seven-leaved, covering [canopying seven-leaved-plantain trees,] with dark-greenness; shivaa sharat tu = sedate, autumn, on its part; pravR^ittaa = is underway.
Sugreeva is ascribed as a great disciplinarian and punctualist and his order sugriiva aaj~na ' Sugreeva's order...' a Sanskrit phrase still ruling high, is an inalienable, do-or-die order for the rank and file of Vanara-s.
4.32.14
निर्मल ग्रह नक्षत्रा द्यौः प्रनष्ट बलाहका |
प्रसन्नाः च दिशः सर्वाः सरितः च सरांसि च ॥
"Clear is the sky with its planets and stars as clouds have vanished on it, even all the ten directions are clear, and the rivers and lakes too are equable.
pranaSTa balaahakaa dyauH = with extinct, clouds, sky is; nirmala graha nakSatraa = clear, with planets, stars; sarvaaH dishaH ca = all, directions, also, are clear; saritaH ca saraamsi ca = rivers, also, lakes, too; prasannaaH = are equable.
4.32.15
प्राप्तम् उद्योग कालम् तु न अवैषि हरिपुंगव |
त्वम् प्रमत्त इति व्यक्तम् लक्ष्मणो अयम् इह आगतः ॥
"Because the time for campaigns has chanced, oh, the ablest monkey, and because you were very slumberous you have not got the drift of it, as such Lakshmana must have come here, and it is obvious.
hari pungava = oh, among monkeys, ablest one; praaptam udyoga kaalam tu = chanced, campaign, time, but; na avaiSi = not, you realised - not got the drift of it; tvam pra matta = you are, verily, slumberous; iti = thus as; ayam lakSmaNaH iha aagataH = this one, Lakshmana, to here, came; vyaktam = it is obvious.
4.32.16
आर्तस्य हृत दारस्य परुषम् पुरुष अन्तरात् |
वचनम् मर्षणीयम् ते राघवस्य महात्मनः ॥
"Raghava's bitter words are endurable by you as he is primarily an anguished person, further he is the one whose is wife is abducted, and furthermore he is magnanimous in giving kingdom to you, besides, he is reproachful through another person, namely Lakshmana.
aartasya = one who is anguished; hR^ita daarasya = abducted, whose wife is; mahaatmanaH = benevolent-souled one - magnanimous in giving kingdom; raaghavasya = of such a Raghava; puruSa antaraat = [through] person, another one - thru Lakshmana; paruSam vacanam = [sent] bitter, words; te marSaNiiyam = to you, tolerable - endurable.
4.32.17
कृत अपराधस्य हि ते न अन्यत् पश्यामि अहम् क्षमम् |
अंतरेण अंजलिम् बद्ध्वा लक्ष्मणस्य प्रसादनात् ॥
"Indeed, I do not foresee any other appropriate means for you, as a blunder is committed by you, other than seeking Lakshmana's pardon duly adjoining your palms.
anjalim baddhvaa = palms, adjoining; lakSmaNasya prasaadanaat = of Lakshmana, seeking appeasement -pardon; antareNa = other than; kSamam = appropriate; anyat = another [means]; kR^ita aparaadhasya = one who committed, a blunder; te = to you; aham na pashyaami hi = I, do not, foresee, indeed.
The clasping and adjoining of palms in supplication is the highest gesture to appease others and it yields beneficence of even gods quickly. an~jaliH paramaa mudraa kshipram deva prasaadinii'Adjoining palms reverently is the highest gesture, and gods will bestow grace by it.' Here it is said in singular meaning that 'you appease Lakshmana single-mindedly... soulfully...'
4.32.18
नियुक्तैः मंत्रिभिः वाच्यो अवश्यम् पार्थिवो हितम् |
इत एव भयम् त्यक्त्वा ब्रवीमि अवधृतम् वचः ॥
"A king is to be advised beneficially and unhesitatingly by the minister designates, that is why I am speaking what I hold fast discarding fear.
niyuktaiH mantribhiH = designated ones, by ministers; paarthivaH = king; avashyam hitam vaacyaH = without hesitation, beneficial, is to be spoken - advised; ita eva = that is, why; bhayam tyaktvaa = fear, discarding; avadhR^itam vacaH braviimi = emphatic - which I hold fast, words, I am saying.
4.32.19
अभिक्रुद्धः समर्थो हि चापम् उद्यम्य राघवः |
स देव असुर गंधर्वम् वशे स्थापयितुम् जगत् ॥
"If Raghava is highly infuriated he is capable to keep the world under his control along with gods, demons, gandharva-s just on hitching up his bow, isn't it!
abhikruddhaH = [if] highly infuriated; raaghavaH caapam udyamya = Raghava, on hitching up, bow; sa deva asura gandharvam = along with, gods, demons, gandharva-s; jagat = world; vashe sthaapayitum samarthaH hi = in control, to keep, capable, isn't it.
4.32.20
न स क्षमः कोपयितुम् यः प्रसाद्य पुनर् भवेत् |
पूर्व उपकारम् स्मरता कृतज्ञेन विशेषतः ॥
"It becomes unseemly to infuriate him who is to be placated time and again, especially when remembering his earlier beneficence to you and when you are beholden to him.
puurva upakaaram smarataa = earlier, beneficence, remembering; visheSataH kR^itaj~nena = especially, as one beholden to him; such as you are, by you; yaH = he who is - Rama; punaH prasaadya = [time and ] again, who is to be placated; saH = he; kopayitum = to be infuriated; na kSamaH bhavet = not, seemly, it becomes.
4.32.21
तस्य मूर्ध्ना प्रणम्य त्वम् स पुत्रः स सुहृत् जनः |
राजन् तिष्ठ स्व समये भर्तुः भार्या इव तत् वशे ॥
"Prostrate yourself before him along with your son, friends and relatives to pay deference, oh, king, and abide by your own accord you made with him remaining under his auspices, like a wife abiding in the care of her husband.
raajan = oh, king; sa putraH sa su hR^it janaH = along with, son, with, kind, hearted, people [friends and relatives]; tvam = you; tasya = to him; muurdhnaa praNamya = with forehead, pay deference - prostrate yourself; sva samaye = in your own, accord; you stay; like; bhartuH bhaaryaa iva = for husband, wife, as with; tat vashe tiSTha = in his, control, you stay - remain under his auspices.
4.32.22
न राम रामानुज शासनम् त्वया
कपीन्द्र युक्तम् मनसा अपि अपोहितुम् |
मनो हि ते ज्ञास्यति मानुषम् बलम्
स राघवस्य
अस्य सुरेन्द्र वर्चसः ॥
"It will be unseemly to fend off the ruling of Rama, or of his brother Lakshmana even in your imagination, oh, king of monkeys, as your heart is aware of the humanly tenacity of that Rama, whose resplendence vies with that of Indra, and who is associated with selfsame Lakshmana, isn't it." Thus Hanuma spoke to Sugreeva.
kapiindra = oh, monkeys, king; raama raama anuja shaasanam = Rama's, Rama's, brother's, ruling; tvayaa = by you; manasaa api = at heart, even - even in imagination; apohitum = to set aside - keep it at bay, fend off; na yuktam = not, seemly; saH raaghavasya = together with, the legatee of Raghu - here, Lakshmana; surendra varcasaH = king of gods, Indra, having resplendence; asya = his, Rama's; maanuSam balam = humanly, tenacity [keeping a firm hold of principles, life]; te manaH j~naasyati hi = your, heart, knows it, isn't it.
For the usage of words maanuSam balam it is said as 'his humanly adventures are already known to you, yet his divine expeditions are to be known by you.'
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे द्वा त्रिंशः सर्गः
Sarga 33 (part 1 of 2)
4.33.1
अथ प्रतिसंआदिष्टो लक्ष्मणः परवीरहा |
प्रविवेश गुहाम् रम्याम् किष्किंधाम् राम शासनात् ॥
Then on invitation to inside, Lakshmana, the slayer of braving enemies, entered that delightful cavelike Kishkindha at Rama's orders.
atha = then; prati sam aadiSTaH = towards, well, invited [invited inside]; para viira haa = enemy, braving, slayer of; lakSmaNaH = Lakshmana; raama shaasanaat = at Rama's, orders; ramyaam guhaam = delightful, cave; kiSkindhaam pravivesha = Kishkindha, entered.
Angada on informing Sugreeva about the arrival of Lakshmana came back to Lakshmana and invited him to come inside Kishkindha.
4.33.2
द्वारस्था हरयः तत्र महाकाया महाबलाः |
बभूवुः लक्ष्मणम् दृष्ट्वा सर्वे प्रांजलयः स्थिताः ॥
On seeing Lakshmana the huge bodied and highly mighty monkeys available at the gateway stood back with their palms adjoined in supplication.
tatra = there; dvaara sthaa = at gateway, staying - available; mahaa kaayaa mahaa balaaH = huge, bodied, highly, mighty; harayaH = monkeys; sarve lakSmaNam dR^iSTvaa = all, at Lakshmana, on seeing; praanjalayaH sthitaaH babhuuvuH = with adjoined-palms, stood [back,] they became.
4.33.3
निःश्वसन्तम् तु तम् दृष्ट्वा क्रुद्धम् दशरथ आत्मजम् |
बभूवुः हरयः त्रस्ता न च एनम् पर्यवारयन् ॥
But on seeing at the fumingly infuriated son of Dasharatha, all the monkeys have become scared and they did not even gather around him.
harayaH = monkeys; niHshvasantam = one who is exhaling [fuming]; kruddham tam dasharatha aatmajam = infuriated, at him, Dasharatha's, at son; dR^iSTvaa = on seeing; trastaa babhuuvuH = scared they became; enam na paryavaarayan ca = him, not, circumscribed, also.
4.33.4
स तम् रत्नमयीम् दिव्याम् श्रीमान् पुष्पित काननाम् |
रम्याम् रत्न समाकीर्णाम् ददर्श महतीम् गुहाम् ॥
Glorious Lakshmana has seen the splendid Kishkindha which is a colossal cave crafted with jewels, replete with flowered orchards and richly rife with gemlike-objects d'art.
shriimaan saH = glorious, he - Lakshmana; ratnamayiim = crafted with jewels; divyaam = superb one; puSpita kaananaam = with flowered, parklands [orchards]; ratna sam aakiirNaam = gemlike [objects d'art,] richly rife with; ramyaam = splendid - cave; taam mahatiim guhaam = her, colossal, cave [of Kishkindha]; dadarsha he has seen.
4.33.5
हर्म्य प्रासाद संबाधाम् नाना रत्नोपशोभिताम् |
सर्व काम फलैः वृक्षैः पुष्पितैः उपशोभिताम् ॥
Kishkindha is compacted with mansions and multi-storied buildings that are embellished with various precious stones, and it is enlivened with blossomed trees that bear fruit of every relish and of every season, and Lakshmana has seen such a Kishkindha.
harmya praasaada sambaadhaam = mansions, multi-storied buildings, compacted with; naanaa ratna upashobhitaam = various, precious stones, embellished with; sarva kaama [kaala] phalaiH = every, relish, [seasonal,] fruits; puSpitaiH = blossomed; vR^ikSaiH = with trees; upashobhitaam = by them enlivened; dadarsha = Lakshmana has seen.
4.33.6
देव गंधर्व पुत्रैः च वानरैः काम रूपिभिः |
दिव्य माल्य अम्बर धारैः शोभिताम् प्रिय दर्शनैः ॥
That city is brightened with vanara-s who with their prepossessing appearances are attired in marvellous garlands and garments, and who can change their guise just by their wish, as they are the children of gods and gandharva-s, and Lakshmana has seen such a city.
deva gandharva putraiH = with gods, gandharva-s, with the children of; kaama ruupibhiH = by wish, guise-changers; divya maalya ambara dhaaraiH = marvellous, garlands, garments, attired in; priya darshanaiH vaanaraiH shobhitaam = with prepossessing appearances, by Vanara-s, [Kishkindha] is brightened; dadarsha = Lakshmana has seen.
4.33.7
चन्दन अगरु पद्मानाम् गन्धैः सुरभि गन्धिताम् |
मैरेयाणाम् मधूनाम् च सम्मोदित महा पथाम् ॥
She is perfumed with the fragrances that are pleasing the sense of smell like sandal-scent, true-aloe-scent, and the scents of lotuses, and her wide avenues are highly exhilarated with the bouquet of flower-liquors and grape-wines, and Lakshmana has seen such a sweet-scanted city Kishkindha.
surabhi gandhitaam [gandhinaam] = fragrantly, fragranced [to smell-faculty, pleasing - city itself is perfumed]; candana agaru padmaanaam = of sandal-scent, true aloe-scent, lotuses; maireyaaNaam = of flower-liquors; madhuunaam ca = with grape-wine; gandhaiH = with fragrances; sam modita = highly, exhilarated; mahaa pathaam = wide, avenues [of Kishkindha]; Lakshmana saw.
The sandalwood paste, aloe scents, lotus scents are used as body rubs. Thus everyone is using them and hence fragrant, and due to the continuous preparation of wines prepared from the flowers of guDa puSpa, Bassia latifolia, or from flowers Lythrum fruticosum, brewed with the juice of sugarcane and also even from grapes, that city itself is odorous and the streets are boozy.
4.33.8
विंध्य मेरु गिरि प्रख्यैः प्रासादैः न एक भूमिभिः |
ददर्श गिरि नद्यः च विमलाः तत्र राघवः ॥
In that city Lakshmana of Raghava dynasty has seen buildings that are not single-storied but multi-storied, semblable with Mt. Vindhya and Mt. Meru, and he even saw mountain-rapids with pure water.
raaghavaH = Lakshmana; tatra = in that city; na eka = not, single, bhuumibhiH = surface, flat - storey, i.e., not single-storied but multi-storied; vindhya meru giri prakhyaiH = Vindhya, Meru, mountain, semblable to; praasaadaiH = with buildings; and; vi malaaH = without, slime - pure watered; giri nadyaH ca = mountain, rapids - waterfalls, even; dadarsha = saw.
4.33.9
अंगदस्य गृहम् रम्यम् मैन्दस्य द्विविदस्य च |
गवयस्य गवाक्षस्य गजस्य शरभस्य च ॥विद्युन्मालेः च संपातेः
सूर्याक्षस्य हनूमतः |
वीरबाहोः सुबाहोः च नलस्य च महात्मनः ॥कुमुदस्य सुषेणस्य तार जाम्बवतोः तथा
|
दधिवक्त्रस्य नीलस्य सुपाटल सुनेत्रयोः ॥एतेषाम् कपि मुख्यानाम् राज मार्गे महात्मनाम् |
ददर्श
गृह मुख्यानि महासाराणि लक्ष्मणः ॥
On the kings-way Lakshmana has seen the exquisite mansion of Angada, likewise the lavish mansions of distinction pertaining to the other vanara chiefs, namely Dvivida, Gavaya, Gavaaksha, Gaja, and Sharabha, Vidyunmaali, Sampaati, Suuryaaksha, Hanuma, and that of the noble-souled Nala, and even those of Virabaahu, Subaahu, Kumuda, Sushena, Lt. Taara, Jambavanta, Dadhivaktra, Niila, Supaatala, and that of Sunetra.
9, 10, 11, 12. lakSmaNaH = Lakshmana; angadasya ramyam gR^iham = Angada's, exquisite, mansion; maindasya dvividasya = of Mainda, of Dvivida; gavayasya gavaakSasya gajasya sharabhasya = Gavaya's, Gavaaksha's, Gaja's, Sharabha's; vidyunmaaleH ca sampaateH suuryaakSasya hanuumataH = of Vidyunmaali, Sampaati, Suuryaaksha, Hanuma; viirabaahoH subaahoH = of Virabaahu, Subaahu; mahaatmanaH nalasya ca = noble-souled one, of Nala, also; tathaa = likewise; kumudasya suSeNasya taara jaambavatoH = of Kumuda, Sushena, Lt. Taara, Jambavanta; dadhivaktrasya niilasya supaaTala sunetrayoH = of Dadhivaktra, Niila, Supaatala, Sunetra; eteSaam = of these; mahaatmanaam kapi mukhyaanaam = of noble-souled, monkey, chiefs; mahaa saaraaNi = of great, essence - lavish mansions; gR^iha mukhyaani = mansions, of distinction; raaja maarge = on king's, way; dadarsha = beheld.
4.33.13
पाण्डुर अभ्र प्रकाशानि गन्ध माल्य युतानि च |
प्रभूत धन धान्यानि स्त्री रत्नैः शोभितानि च ॥
Those mansions that glitter like silver-clouds, fragrant with scents and festooned with flower-tassels, replete with wealth and food grains, are beaming with gemlike female-vanara-s, and Lakshmana saw them on his way.
paaNDura abhra prakaashaani = whitish [silver,] cloud, in glitter; gandha maalya yutaani ca = scents, tassels of flowers, having, also; prabhuuta dhana dhaanyaani = in possession of, wealth, grains; strii ratnaiH shobhitaani ca = with female-vanara-s, gemlike ones, [those mansions are] beaming with, also.
4.33.14
पाण्डुरेण तु शैलेन परिक्षिप्तम् दुरासदम् |
वानरेन्द्र गृहम् रम्यम् महेन्द्र सदन उपमम् ॥शुल्कैः
प्रासाद शिखरैः कैलास शिखर उपमैः |
सर्व काम फलैः वृक्षैः पुष्पितैः उपशोभितम् ॥महेन्द्र दत्तैः श्रीमद्भिः
नील जीमूत संनिभैः |
दिव्य पुष्प फलैः वृक्षैः शीत च्छायैः मनोरमैः ॥हरिभिः संवृत द्वारम् बलिभिः
शस्त्र पाणिभिः |
दिव्य माल्य आवृतम् शुभ्रम् तप्त कांचन तोरणम् ॥सुग्रीवस्य गृहम् रम्यम् प्रविवेश
महाबलः |
अवार्यमाणः सौमित्रिः महाअभ्रम् इव भास्करः ॥
The grand palace of the king of monkeys, Sugreeva, which vies with the palace of Indra is inaccessibly immured in a whitely mountain. The spires of that palace are similar to the peaks of Mt. Kailash and it is shining forth with fully blossomed trees yielding fruits that can fulfil every relish of everyone. Some more providential and heart-pleasing trees available there are the endowment of Indra, which in shine are equal to blackish rainy-clouds, yielding divine flowers and fruits, and casting cool shades. Excellent garlands are strung round the palace and robust monkeys wielding weapons are screening its gateways, while its main archway cast in refined golden is splendorous. And the very bold Lakshmana unimpededly entered such a fascinating palace of Sugreeva, as with the sun entering a colossal cloud.
14, 15, 16, 17, 18. paaNDureNa shailena parikSiptam = with white, mountain, immured; duraasadam = inaccessible; mahendra sadana upamam = great Indra's, palace, in simile to; ramyam = grand; vaanara indra gR^iham = Vanara, king's, palace; Lakshmana has seen, and which is; shulkaiH kailaasa shikhara upamaiH = with silver-white, Mt. Kailash, peaks, similar to; with such; praasaada shikharaiH = with palace's, spires; sarva kaama phalaiH = all, desires [relish fulfilling,] fruits [yielding]; puSpitaiH vR^ikSaiH upa shobhitam = with blossomed, trees, shining forth; mahendra dattaiH = by great Indra, that are endowed; shriimadbhiH = with providential [trees]; niila jiimuuta sannibhaiH = blackish, cloud, equalling in shine; having such; divya puSpa phalaiH = which are with - divine, flowers, fruits; shiita cChaayaiH = with cool, shades; manaH ramaiH = heart, pleasing; vR^ikSaiH = with trees; [upa shobhitam = shining forth]; balibhiH = robust ones; shastra paaNibhiH = weapons, in hands [wielding]; haribhiH samvR^ita dvaaram = by [such] monkeys, covered - screened for protection, having doorways; divya maalya aavR^itam = excellent, garlands, strung round [palace]; shubhram = [white or shining forth] splendorous; tapta kaancana toraNam = molten [refined,] golden, with [main] archway; ramyam = fascinating; sugriivasya gR^iham = Sugreeva's, palace; mahaabalaH saumitriH = very bold, Saumitri; bhaaskaraH = sun; mahaa ab bhram = colossal, water, carrier - into cloud; iva = as with; a vaaryamaaNaH = without, being impeded; pravivesha = entered.
4.33.19
स सप्त कक्ष्या धर्मात्मा यान आसन समावृताः |
प्रविश्य सुमहत् गुप्तम् ददर्श अंतःपुरम् महत् ॥हैम
राजत पर्यन्कैः बहुभिः च वर आसनैः |
महा अर्ह आस्तरण उपेतैः तत्र तत्र समावृतम् ॥
Passing through a set of seven courtyards in which carriers like palanquins, sedans, and even settees are spread over, that duty-bound Lakshmana has seen the highly protected and prodigious palace-chambers of Sugreeva, which is stuffed here and there with numerous golden and silver love-beds and divans on which highly valuable upholstery is provided.
19, 20. dharmaatmaa = high-minded one [duty-bound]; saH = he, Lakshmana; yaana aasana samaavR^itaaH = carriers [palanquins, sedans etc] settees, spread over; sapta kakSyaa = seven, courtyards; pravishya = on passing through; su mahat guptam = very, highly, protected; mahat = prodigious - chamber; haima raajata paryankaiH = with golden, silver, love-beds; mahaa arha aastaraNa upetaiH = highly, valuable, [spread-covers] upholstery, consisting of; bahubhiH vara aasanaiH ca = with numerous, best, divans, also; tatra tatra samaavR^itam = there, there, [palace-chambers] covered - stuffed with; antaHpuram = palace-chambers; dadarsha = he saw.
4.33.21
प्रविशन् एव सततम् शुश्राव मधुर स्वनम् |
तंत्री गीत समाकीर्णम् सम ताल पदाक्षरम् ॥
On his very entry Lakshmana heard the ongoing melodious tunes commixed with lyrics and strains of string-instruments, and all are unvarying in cadence, wording and lettering. On his very entry Lakshmana heard the ongoing melodious tunes of lyrics with pulsing wording and lettering, conjoined with strains from string-instruments, like Veena etc., and all have a pulsating cadency.
pravishan eva = while entering, alone; tantrii giita samaakiirNam = of string-instrument, lyrical, commixture of; sama taala pada akSaram = equable, rhythm, word, lettered; satatam = ongoing; madhura svanam = melodious, tunes; shushraava = came to ear - heard.
4.33.22
बह्वीः च विविध आकारा रूप यौवन गर्विताः |
स्त्रियः सुग्रीव भवने ददर्श स महाबलः ॥
And the great-mighty Lakshmana has seen many females in Sugreeva's palace with diverse features and prideful of their beauty and youth.
mahaabalaH = great-mighty; saH = he, that Lakshmana; sugriiva bhavane = in Sugreeva's, palace; vividha aakaaraa = with diverse, features; ruupa yauvana garvitaaH = beauty, youth, prideful of; bahviiH striyaH = many, females, dadarsha = saw.
4.33.23
दृष्ट्वा अभिजन संपन्नाः तत्र माल्य कृत स्रजः |
वर माल्य कृत व्यग्रा भूषण उत्तम भूषिताः ॥न अतृप्तान्
न अति च व्यग्रान् न अनुदात्त परिच्छदान् |
सुग्रीव अनुचरान् च अपि लक्षयामास लक्ष्मणः ॥
On observing the females of a worthy bloodline in the palace of Sugreeva, who are wearing garlands of worthily flowers, engrossed in making worthwhile flower-tassels and even adorned with worthiest jewellery, he also made a mark of the chambermaids. None of them is overawed, overstrained, and everyone is over-embellished in dressiness.
23, 24. lakSmaNaH = Lakshmana; tatra = in there; abhijana sampannaaH = bloodline, of worthy [females]; maalya kR^ita srajaH = with [worthily] flowers, made, garlands; vara maalya kR^ita vyagraa = best [worthwhile,] flower-tassels, in making, engrossed in; bhuuSaNa uttama bhuuSitaaH = jewellery, with worthiest, adorned with; at such females; dR^iSTvaa = on observing; na a tR^iptaan = none, without, satisfaction - overawed lot; na ati vyagraan ca = not, overly, strained ones, also - overstrained ones; na an udaatta paricChadaan = not, without, best, dressed - not dressed to nines, not spruced up; sugriiva anucaraan ca api = at Sugreeva's, attendants chambermaids, also, even; lakSayaamaasa = made a mark of.
4.33.25
कूजितम् नूपुराणाम् च कंचनीम् निःस्वनम् तथा |
स निशम्य ततः श्रीमान् सौमित्रिः लज्जितो अभवत् ॥
Thereafter on hearing the chimes of silver-anklets and tintinnabulations of golden cinctures of female vanara-s that refulgent Saumitri is embarrassed to proceed further.
tataH = later on; shriimaan = fulgorous; saH saumitriH = he, Saumitri; nuupuraaNaam kuujitam ca = of silver-anklets; chimes, also; tathaa = likewise; kancaniim niHsvanam = golden cincture's, tintinnabulation; nishamya = on listening; lajjitaH abhavat = [Saumitri] embarrassed, became, to inside the palace-chamber.
4.33.26
रोष वेग प्रकुपितः श्रुत्वा च आभरण स्वनम् |
चकार ज्या स्वनम् वीरो दिशः शब्देन पूरयन् ॥
On hearing the tinkles of the jewellery of female vanara-s valiant Lakshmana is highly provoked with an instantaneous bitterness, and he twitched bowstring as though to fill all the points of compass with twanging.
viiraH = valiant - Lakshmana; aabharaNa svanam shrutvaa = jewellery's [of female vanara-s,] tinkles, on hearing; roSa vega pra kupitaH = by bitterness's, speed of, highly, provoked; dishaH shabdena puurayan = compass points, with sound - twang, filling; jyaa svanam = bowstring's, sound; cakaara = made - twitched bowstring.
4.33.27
चारित्रेण महाबाहुः अपकृष्टः स लक्ष्मनः |
तस्थौ एकांतम् आश्रित्य राम शोक समन्वितः ॥
His decent conduct hauling him down dextrous Lakshmana stood aside contingent on isolation, and alongside his heartfelt anguish of Rama.
raama shoka sam anvitaH = Rama's, anguish, possessed with / alongside - which is in his heart; mahaabaahuH saH lakshmanaH = dextrous one, he, Lakshmana; caaritreNa = by [his celibate, decent] conduct; apakR^iSTaH = hauled down; ekaantam aashritya tasthau = loneliness, contingent on, stood aside.
Lakshmana is in no mood to be in pleasing circumstances. Further, he dashed in to the palace uncaring for what to see. But seen are nymph-like females moving there about, uncaring for the presence of the male members of the palace, or even for the enterance of Lakshmana. That is why the entry into palaces is associated with certain protocols. anena parasya antaHpure sahasaa na praveSTavyam iti suucitam - dk Lakshmana is searing with his duty consciousness and this seventh heaven like atmosphere is irritating. To vent out his ire there is none in his audience, and hence he twanged his bowstring, which communicates his wrath to Sugreeva, who has not yet surfaced from the depths of his palace-chambers.
4.33.28
तेन चाप स्वनेन अथ सुग्रीवः प्लवगाधिपः |
विज्ञाय आगमनम् त्रस्तः स चचाल वर आसनात् ॥
With that twang of the bowstring the king of fly-jumpers Sugreeva is startled and jerked up from his exquisite seat as he ensured that Lakshmana has arrived.
atha = then; plavaga adhipaH saH sugriivaH = fly-jumper's, king, he, Sugreeva; tena caapa svanena = by that, bow's, twanging; aagamanam = arrival; of [Lakshmana]; vij~naaya = on discerning - ensured; trastaH = startled; vara aasanaat cacaala = form exquisite, seat, jerked up.
4.33.29
अंगदेन यथा मह्यम् पुरस्तात् प्रतिवेदितम् |
सुव्यक्तम् एष संप्रप्तः सौमित्रिः भ्रातृ वत्सलः ॥
"As Angada indicated to me earlier, Saumitri, the votary of his brother, has come down on... it is very clear..." Thus Sugreeva exclaimed.
purastaat = = earlier; angadena = by Angada; mahyam = to me; yathaa prativeditam = as to how, indicated; like that; bhraatR^i vatsalaH = brother's, a votary of; eSa saumitriH sampraptaH = this, Saumitri, has come - down on; su vyaktam = it is very, clear.
4.33.30
अंगदेन समाख्यतो ज्या स्वनेन च वानरः |
बुबुधे लक्ष्मणम् प्राप्तम् मुखम् च अस्य व्यशुष्यत ॥
As has been apprised by Angada earlier, and even now by the twang of bowstring, that vanara Sugreeva made up his mind about Lakshmana's arrival, and he has become whey-faced.
angadena = by Angada [as has been said]; jyaa svanena ca = by bowstring's, clang of, even; sam aakhyataH = Sugreeva who is - well, apprised; vaanaraH = Vanara, Sugreeva; lakshmaNam praaptam bubudhe = Lakshmana, as arrived, made up his mind; asya mukham ca vyashuSyata [vi a shuSyata] = his, face, is also, verily dried up - whey-faced.
4.33.31
ततः ताराम् हरि श्रेष्ठः सुग्रीवः प्रिय दर्शनाम् |
उवाच हितम् अव्यग्र त्रास संभ्रांत मानसः ॥
The chief of monkeys Sugreeva then staidly spoke this advantageous word to the exquisite lady Tara while his heart is bewildered with dismay.
tataH = then; traasa sam bhraanta maanasaH = by dismay, bewildered, with such a heart; hari shreSThaH sugriivaH = monkey's, chief, Sugreeva; priya darshanaam taaraam = to the one with - pleasant, appearance - exquisite lady, to Tara; hitam = beneficial - advantageous word; a vyagram = without, impulsiveness - staidly; uvaaca = spoke.
4.33.32
किम् नु रुट् कारणम् सुभ्रु प्रकृत्या मृदु मानसः |
स रोष इव संप्राप्तो येन अयम् राघवानुजः ॥
"This brother of Raghava is mellow-hearted by his nature, oh, suavely eye-browed Tara, but he turned up as if with some disdain, really what must be the reason for a grudge!
su bhru = oh, suavely, eye-browed, Tara; prakR^ityaa mR^idu maanasaH = by nature, mellow, hearted; ayam raaghava anujaH = he, Raghava's, brother - Lakshmana; yena = by what; sa roSa iva = with, disdain, as if; sampraaptaH = turned up; ruT kaaraNam kim nu = to grudge, reason, what is, really.
The word used su bhruu 'good-eye-browed-one' has some relevancy to Tara's composure. Though certain people's tongues cheer, their eyebrows chide. Tara is not a double-tongued lady but she speaks her heart in all rationality and her eyebrows do not belie what she states.
4.33.33
किम् पश्यसि कुमारस्य रोष स्थानम् अनिन्दिते |
न खलु अकारणे कोपम् आहरेत् नरपुंगवः ॥
"What do you see as the basis of this young man's spite, oh impeccable Tara, this best one among men will not invoke despite, indeed, to a fault.
a nindite = oh, not, peccable one, oh, impeccable Tara; kumaarasya = young man's - Lakshmana's; roSa sthaanam = for spite, basis; kim pashyasi = as what, you see; nara pungavaH = man, the best - Lakshmana; a kaaraNe = without, reason - to a fault; kopam na aaharet = despite, will not, invoke; khalu = indeed.
4.33.34
यदि अस्य कृतम् अस्माभिः बुध्यसे किंचित् अप्रियम् |
तत् बुध्या संप्रधार्य आशु क्षिप्रम् एव अभिधीयताम् ॥
"If you consider that we have done something objectionable to him, in the least, let that be quickly determined by your nimble-wittedness and let that be made known immediately.
asmaabhiH = by us; asya = to him; kimcit a priyam kR^itam = in the least, not, pleasant, is done; budhyase yadi = consider, if you; tat aashu = that, quickly; budhyaa sampradhaarya = with thinking - quicjk-wittedness, be determined; kshipram eva abhidhiiyataam = immediately, thus, made known.
4.33.35
अथवा स्वयम् एव एनम् द्रष्टुम् अर्हसि भामिनी |
वचनैः स्वांत्व युक्तैः च प्रसादयितुम् अर्हसि ॥
"Otherwise, oh, lady, you alone are apt to see him in person, and it will be apt of you to appease him with words blent with mitigation.
athavaa = otherwise; bhaaminii = oh, lady; enam = him; svayam eva draSTum arhasi = in person, alone, to see, apt of you; svaantva yuktaiH vacanaiH ca = mitigatory, blent with, with words; prasaadayitum arhasi = to appease him, apt of you.
4.33.36
त्वत् दर्शने विशुद्ध आत्मा न स कोपम् करिष्यति |
न हि स्त्रीषु महात्मानः क्वचित् कुर्वन्ति दारुणम् ॥
"Just on seeing you he that highly pure-souled Lakshmana will stop venting his spleen, by the way, great-souls will not be rampageous with women, isn't it!
vi shuddha aatmaa = highly, pure, souled one; saH = he that Lakshmana; tvat darshane = on your, appearance - on seeing you; kopam na kariSyati = anger, he will not, make - will not vent his spleen; mahaatmaanaH = great-souls; kvacit = anywhere; striiSu daaruNam na kurvanti hi = on women, rampage, will not, do - vent out, isn't it.
The real valorous heroes will not exhibit their warring faculties before palace bound ladies:
anena mahaa puruShaaH striiShu kopam na kurvanti iti suucitam - tathaa ca raaja dharme - devateShu visheSheNa raajasu braahmaNe Shu ca | niyantrya sadaa krodho vR^iddha strii baala rogiShu || dk On this premise Sugreeva is using all his kingly tactics to appease Lakshmana, while Tara is no less in her political thinking, which will be evident soon.
4.33.37
त्वया स्वांत्वैः उपक्रांतम् प्रसन्न इन्द्रिय मानसम् |
ततः कमलपत्राक्षम् द्रक्ष्याअमि अहम् अरिंदमम् ॥
"If you seek his presence with propitiatory words his heart and senses will be pacified, and then I will be able to see that lotus-petal-eyed Lakshmana, the destroyer of his enemies." Sugreeva thus spoke to Tara.
svaantvaiH = with propitiatory - words; tvayaa = by you; upa kraantam = to his nearby, stepping in - who is approached at his nearby; prasanna indriya maanasam = pacified, senses, heart; kamala patra aksham = lotus-petal-eyed one - Lakshmana; arindamam = enemy-destroyer; tataH = then; aham drakshyaaami = I will, see.
4.33.38
सा प्रस्खलंती मद विह्वल अक्षी
प्रलंब कांची गुण हेम सूत्रा |
सलक्षणा लक्ष्मण संनिधानम्
जगाम तारा नमित
अंग यष्टिः ॥
Exquisitely featured Tara went to the proximity of Lakshmana with a waddling gait, tipsily flustering eyes, rrivière-strings of golden cincture dangling, and with a sticklike gracile body humbly bent.
mada vihvala akshii = tipsily, flustering, eyed one; pralamba kaancii guNa hema suutraa = with dangling, cincture's, rivière, golden, strings; sa lakshaNaa = with, [queenly / lustful / natural] exquisite features; namita anga yaSTiH = bent, body, stick - bending sticklike - slender bodied Tara; saa taaraa = she, that Tara; pra skhalantii = with much, waddling gait; lakshmaNa sannidhaanam = Lakshmana's, proximity; jagaama = went to.
The inferences drawn on these expressions are: mada vihvala akshii 'dizzy are her eyes either by drinking or by the insatiate sexual hunger...' pralamba kaaancii guNa hema suutraa 'girdle ornament loosened on her love-bed is not readjusted for a public appearance...' namita anga yaSTi 'sticklike body is bent...' the body may be bent due to her humbleness, or by the weight of her breasts, or due to the ceaseless mating...' sa lakshaNa 'with features of a queen, or with the features of coital expressions, or of a humble lady...' praskhalantii gamane 'a waddling gait...' due to her natural swanlike walk, or stumble of a tipsy one, or due to the fatigue of incessant coition...' If it were asked whether it is appropriate of Tara to approach Lakshmana in this condition, it is said to be quiet befitting to her. Lakshmana is son-like to her and she can see him any time. Further Lakshmana treats other females as his own mothers, that way also she can near him. Apart from these social problems, there is an imminent danger with this Lakshmana, which is more precarious than these presentational problems. Hence she rushed to him in 'as is where is' condition concerning herself with the fate of Sugreeva and that of Kishkindha.
4.33.39
स ताम् समीक्ष्य एव हरि ईश पत्नीम्
तस्थौ उदासीनतया महात्मा |
अवाङ्मुखो आभूत् मनुजेन्द्र पुत्रः
स्त्री
सन्निकर्षात् विनिवृत्त कोपम् ॥
On observing the wife of the king of monkeys, the great-souled son of the king of humans stood aside unemotionally, and because of the presence of females he backed down on his anger with his face cast down.
mahaatmaa = great-souled one; saH = he; manuja indra putraH = humans, king's, son [prince]; hari iisha patniim = monkeys', king's, wife; taam samiikshya eva = her, on observing, thus; udaasiinatayaa = unemotionally; tasthau = stood back; strii sannikarSaat = owing to female's, nearness - because of the presence of females; vinivR^itta [vi ni vR^itta = verily, back, coiled] backed down on; kopam = anger; avaa~N mukhaH aabhuut = down, faced, he became.
4.33.40
सा पान योगात् च निवृत्त लज्जा
दृष्टि प्रसादात् च नरेन्द्र सूनोः |
उवाच तारा प्रणय प्रगल्भम्
वाक्यम् महार्थम्
परिसांत्व रूपम् ॥
She who is unblushing by virtue of her inebriety ad even by the gracious look of the prince Lakshmana, such a Tara spoke a highly noteworthy sentence that is dauntless in friendliness and entirely mitigatory in its vein.
paana yogaat ca = inebriety, by virtue of, also; narendra suunoH = king, best's, son [prince's]; dR^iSTi prasaadaat ca = glance, by the grace of, also; nivR^itta lajjaa = ceased, embarrassment - she who is unblushing; saa taaraa = she, that Tara; maha artham = highly, noteworthy; pari saantva ruupam = entirely, mitigatory, in its aspect - in its vein; praNaya pragalbham = in friendliness, bold in speech - dauntless; vaakyam uvaaca = sentence, spoke.
4.33.41
किम् कोप मूलम् मनुजेन्द्र पुत्र
कः ते न सन्तिष्ठति वाक् निदेशे |
कः शुष्क वृक्षम् वनम् आपतन्तम्
दवाग्निम्
आसीदति निर्विशंकः ॥
"Oh, prince, what is the cause of your anger? Who is not abiding by your oral order? And who is he that draweth nigh of a wildfire that is befalling on a forest of dried-up trees, without a shadow of doubt?" Tara enquired thus with Lakshmana.
manuja indra putra = people-king's, son - oh, prince; kopa muulam kim = of anger, root [cause,] what is; te vaak nideshe = in your, oral, order; kaH na santiSThati = who is, not, abiding by; shuSka vR^iksham vanam = with dried up, trees, towards forest; aa patantam = coming, falling [befalling]; davaagnim = to wildfire; kaH = who is; nir vi shankaH = without, much, doubt - without a shadow of doubt; aasiidati = drawing nigh.
4.33.42
स तस्य वचनम् श्रुत्वा सांत्व पूर्वम् अशंकितः |
भूयः प्रणय दृष्टार्थम् लक्ष्मणो वाक्यम् अब्रवीत् ॥
On hearing her words which are with a prelude of propitiation, and which by far evince friendship for all practical purposes, Lakshmana trustfully spoke these words.
saH lakshmaNaH = he, that Lakshmana; saantva puurvam = propitiatory, with a prelude of; bhuuyaH praNaya dR^iSTa artham = by far, of friendship, evincing, purpose; tasya vacanam shrutvaa = her, words, on hearing; a shankitaH = not, distrustful - Lakshmana becoming trustful; vaakyam abraviit = words, spoke.
4.33.43
किम् अयम् काम वृत्तः ते लुप्त धर्मार्थ संग्रहः |
भर्ता भर्तृ हिते युक्ते न च एवम् अवबुध्यसे ॥
"Oh, Tara, the associate of husband's prosperity! Why your husband is bound up in profligacy alone, remiss in garnering rectitude and riches, and his dereliction is unbeknownst to you, is it!
bhartR^i hite yukte = oh, Tara - in husband's, prosperity, associate of; te bhartaa = your, husband; ayam = he is; kaama vR^ittaH = lustfulness - profligacy, involved in; lupta dharma artha sangrahaH = remiss of, rectitude, [licit] riches, garnering; kim = why - he has become like that; evam = about him; na ca avabudhyase = not, also, you recognise - his dereliction is unbeknown to you, or what.
4.33.44
न चिंतयति राज्यार्थम् सः अस्मान् शोक परायणान् |
स अमात्य परिषत् तारे कामम् एव उपसेवते ॥
"Without thinking either about the interests of the kingdom or about us that are cringing to anguish, oh, Tara, your husband along with his council of ministers is indulged in lechery.
taare = oh, Tara; sa amaatya pariSat = [your husband] with, ministers, council of; saH = he; raajya artham = kingdom, interests of; shoka paraayaNaan asmaan = in anguish, absorbed - cringing, us; na cintayati = not, thinking; kaamam eva upasevate = lechery, alone, devoted to.
4.33.45
स मासान् चतुर कृत्वा प्रमाणम् प्लवगेश्वरः |
व्यतीतान् तान् मद उदग्रो विहरन् न अवबुध्यते ॥
"On stipulating a four month criterion for an embargo the king of fly-jumpers is not able to realise the completion of that period as he is frantically insensible.
saH plavageshvaraH = he, that fly-jumpers' king; catura maasaan pramaaNam kR^itvaa = four, months, criterion, on making - stipulating an embargo; mada udagraH = insensible, frantically; viharan = luxuriating in; taan vyatiitaan = them [months,] as elapsed; na avabudhyate = not, realizing.
4.33.46
न हि धर्मार्थ सिद्ध्यर्थम् पानम् एवम् प्रशस्यते |
पानात् अर्थस्य कामः च धर्मः च परिहीयते ॥
"For the purpose of achieving rightly rectitude and rightful riches this way of bacchanalia is inappreciable, isn't it! Just going on drinking will bring prosperity, aspirations and even probity to ruin.
dharma artha siddhi artham = rectitude, riches, to achieve, for the purpose of; evam paanam prashasyate hi = this way, drinking, not, appreciable, isn't it; paanaat = by drinking; arthasya kaamaH ca dharmaH ca = prosperity, aspirations, also, probity, even; parihiiyate = will be defeated, brought to ruin.
4.33.47
धर्म लोपो महान् तावत् कृते हि अप्रति कुर्वतः |
अर्थ लोपः च मित्रस्य नाशे गुणवतो महान् ॥
"If one is not going to requite the favour done in his respect an awful detriment occurs in his own rectitude, isn't it. Thereby, that reneger will loose a highly noble friend and thereby a great shortcoming occurs to him in achieving his purposes. Thus a threefold ill befalls on that reneger.
kR^ite = while [favour] is being done; a prati kurvataH = not, in turn, rendering - one who does not requite; taavat = thereby; mahaan dharma lopaH hi = awful, to rectitude, detriment [will occur,] isn't it; guNavataH mitrasya naashe = a noble, friend, in loosing - in loosing a noble friend; mahaan artha lopaH ca = great, purpose, shortcoming - a great shortcoming will also occur in his purposes.
4.33.48
मित्रम् हि अर्थ गुण श्रेष्ठम् सत्य धर्म परायणम् |
तत् द्वयम् तु परित्यक्तम् न तु धर्मे व्यवस्थितम् ॥
"Indeed a friend avowed to truthfulness and virtuousness is greater than one's own means and aspirations, but you husband forsaking that pair of his means and aspirations that have been fulfilled by such a righteous friend, he is not even standing by the probity.
satya dharma paraayaNam = truthful, virtue, avowed one; such a; mitram = friend; artha guNa shreSTham hi = [than] means, [than] aspirations, greater, indeed; tat dvayam = that, pair [means, aspirations]; pari tyaktam = fully, who forsook; [te bharta = your husband]; dharme vyavasthitam na tu = in probity, standing by, not even.
4.33.49
तत् एवम् प्रस्तुते कार्ये कार्यम् अस्माभिः उत्तरम् |
यत् कार्यम् कार्य तत्त्वज्ञे त्वम् उदाहर्तुम् अर्हसि ॥
"Therefore, when our present task is standstill in this way due to the bouts of your husband, oh, the knower of the brunt of tasks, what is it we can undertake hereafter...you yourself may aptly give an example..." Thus, Lakshmana spoke curtly to Tara.
kaarya tattva j~ne = oh, task, brunt of, knower of; tat = therefore; prastute kaarye = present, task; evam = this way - it is unfinished; asmaabhiH = by us; yat uttaram kaaryam = what, subsequent, task; kaaryam = is to be undertaken; tvam udaahartum arhasi = you, to exemplify, apt of you.
4.33.50
सा तस्य धर्मार्थ समाधि युक्तम्
निशम्य वाक्यम् मधुर स्वभावम् |
तारा गतार्थे मनुजेन्द्र कार्ये
विश्वास
युक्तम् तम् उवाच भूयः ॥
On hearing his words containing means, merit and reconciliation, and of mellowly tendency of Lakshmana, Tara realized that the purpose of Rama is lapsed, but having confidence in ultimate success she again said to him. On hearing his words containing means, merit and reconciliation, and of mellowly tendency of Lakshmana, and even on realizing the lapse committed by Sugreeva in the purpose of Rama, yet reposing her confidence in Sugreeva's capability to achieve results, she again said to Lakshmana.
saa taaraa = she, that Tara; tasya = his - Lakshmana's; dharma artha samaadhi yuktam = merit, means, reconciliation, contained with; madhura svabhaavam = with mellow, tendency; vaakyam nishamya = words, on hearing; gata arthe manu jendra kaarye = lost, purpose, of people's, king's son [Rama's]; in that task; vishvaasa yuktam = confidence, having / reposing; tam bhuuyaH uvaaca = to him, again said.
4.33.51
न कोप कालः क्षितिपाल पुत्र
न च अपि कोपः स्व जने विधेयः |
त्वत् अर्थ कामस्य जनस्य तस्य
प्रमादम् अपि अर्हसि
वीर सोढुम् ॥
"Oh, prince, this not the time for angering, also your own people shall not be subjected to anger, and it will be apt of you to tolerate Sugreeva's fault because he is desirous of achieving results for you.
kshiti paala putra = oh, earth's, lord's, son; kopa kaalaH na = anger, time, this is not; sva jane kopaH na ca api vidheyaH = on own, people, anger, not, also, even, imposed - shown; viira = oh, brave one; tvat artha kaamasya = for your, results, who is desirous of; tasya janasya = that, person's [of Sugreeva]; pramaadam api = fault, even; soDhum arhasi = to tolerate, apt of you.
4.33.52
कोपम् कथम् नाम गुण प्रकृष्टः
कुमार कुर्यात् अपकृष्ट सत्त्वे |
कः त्वत् विधः कोप वशम् हि गच्छे
सत्त्व
अवरुद्धः तपसः प्रसूतिः ॥
How in name can a meritoriously high-minded being will show his anger on a relatively mightless inferior being, say Sugreeva, whose mightiest brother's mightiness and essence, say that of Vali, are deducted by none other but by your brother associated with you, and oh, lad, who goes into the control of fury, say of your kind, while he is restrained by his perfection, and a source of abstemiousness.
kumaara = oh, lad; guNa pra kR^iSTaH = by merits, high-minded one [superior]; apa kR^iSTa sattve = on one with - deducted, mightiness - mightless, on inferior being; kopam = anger; katham naama kuryaat = how, in name, will be made; sattva = by purity - by perfection; ava ruddhaH = held back - one who is restrained; tapasaH prasuutiH = for contemplation, gravitas [and other aspects of abstemiousness,] source of; tvat vidhaH = your, kind of; kaH kopa vasham gacChe hi = who, in anger's, control, enters [submits himself,] indeed.