Sri Valmiki Ramayanam -Aranya Kanda (Book 3) Sarga 1 to 4

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar, 

 Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Book III : Aranya Kanda - Forest treck

Chapter [Sarga] 1

Introduction

Rama, Seetha, and Lakshmana enter the great forest called Dandaka Forest and adore the eminent sages, who are in penance and hermitages in that forest. This canto is named as Aranya Kanda not just to show that Rama roved over just forests. The forests, as per Indian tradition, are the treasure houses of knowledge, and they are the ultimate in Vedic culture.

Thus, until Ayodhya Kanda Rama's exile is in aaryavarta , the place of noblemen, from River Ganges to Greece. Now Rama is stepping into an area called janasthana ,meaning people's place. This janasthana is the place where Rama eradicated certain negative aspects of the then anarchic individualised dominions

where jungle law was the only recourse and brought all of them under one roof. Though people lived there about along with sages and demons as well, demonic influence is said to be predominant, as per Ramayana or other Purana-s. These demons are narrated to be man-eaters, but not cannibals who eat their own tribesmen.Recent discoveries revealed that the first humans were cannibals.

The Science magazine reported about the excavations at Neanderthals Neander Valley, Germany. In the words of Alban Defleur of the Universite de la Mediterranee at Masrseilles, France, "The finding allows us for the first time to demonstrate the existence of the practice of cannibalism by European eanderthals." It is not clear from the excavations of Neanderthals, whether the cannibalism was practised for survival or as a ritual.And even at Alveston in the western English country of Gloucestershire, recently found are such human thighbones, which had been split down the middle to remove marrow. Archaeologists of Bristol University are saying that the evidence indicated the victims could have been disabled and deformed people in society. They have been murdered and eaten, and the radiocarbon dating suggests these finds are about 2000 years ago. This practice is attributed to some underworld cults during the later Iron Age. That being the situation in Europe, in the knowable history, in Ramayana that has happened in an unknown era, the rakshasa-s are narrated to be man-eaters, but not as cannibals.But the accounts given in Aranya Kanda and elsewhere, in ancient India the rakshasa-s ate up humans neither for their own survival nor for ritual but to exhibit their tyranny and their barbaric supremacy. They never reported to have eaten their own clansmen, but have a palate for other breed. Hence it is not exactly cannibalism, but a barbaric act to exert savage scare. This is what the sages advise Rama, Seetha and Lakshmana when departing towards Dandaka Aranya, and indirectly suggest eradicating such a savage atmosphere in peaceful forests.

When it comes to isms , it is said that the whole clash is between Vaishnavaites and Shaivites or Shaaktaites , because the raakshasa-s are invariably Shiva worshippers, where Vaishnavism is a later development. All the raakshasa-s or demons [in fact the term 'demon' do not suit them,] portrayed hereafter, are ardent worshippers of Shiva, and have every blessing from Shiva or Brahma. It is an ethnicity of its own which lived rich lives, pompous in attributes, wielded magical powers, and unabatedly performed anything that is beneficial for them.Their riches and glory will be reflected in Sundara Kanda, which will be burnt down by Hanuma, humbling this deleterious ethnicity, even before Rama's war with Ravana. Such an ethnic culture will be portrayed hereafter, in constant conflict with Rama, and Rama eradicating each and every member of such ethnicity that goes against any civility.

It is said that Rama performed diina jana rakshana in this Aranya Kaanda, Miserable People's Protection and mitra jana rakshana in the next canto Kishkindha Kaanda, i.e., Friendly People's Protection. The raksha means protection, and they protect their own culture and ethnicity, and if any outsiders to join them, they shall be subservient.For e.g., Ravana does not tolerate the insult meted out by his sister Shuurpanakha at the hands of Lakshmana.Ravana, though persuaded by Maareecha not to encounter Rama, does not listen to any advises but wished to abduct Seetha, because he wanted to possess that beautiful woman, like all other beautiful, pompous objects like Kubera's wealth, Lanka, the golden city and Pushpaka aircraft etc. Ravana even baits Seetha with queen-hood, if only she subjugates to him, and all these dictatorial aspects reveal the pride and vanity of Rakshasa culture. But the term 'demon' used in paucity of equivalent term may not be taken to mean just as a wicked demon or a devil, but a powerful antagonistic culture or ethnic dominions of Rakshasas, in Janasthana.

Rama does much good in jansthana in wiping out those cultures of greedily dictatorial, magically overpowering, and ruinous to other forms of civility. In fact this Aranya Kanda is not explained in vivid terms by the ancient commentators, and if things are probed deeper in this book, Aranya Kanda, Rama did more social work than miracles.Hence much can be explored into this Aranya Kaanda, the Book of Forest, in terms of sociological, demographically and ethnological pursuits of Rama to establish one great orderly civil empire under one emperor, that is what we call Rama Raajya. Further, it will be narrated that Rama killed these Rakshasas in thousands, which is objected by materialists as how can an archer eliminate so many thousands of Rakshasas, with just a bow and arrows.It may be remembered that Sage Viswamitra accords many kinds of missiles to Rama, after the killing of Tataka, the demoness, in Bala Kanda.It may not be surprising for this generation to know that a single trigger can create havoc of Hiroshima or Nagasaki, and then in all its probability Rama also might have triggered in the same way, with the missiles endowed by Sage Viswamitra.

pravishya tu mahaaraNyam daNDakaaraNyam aatmavaan |
raamo dadarsha durdharSha taapasa aashrama maNDalam || 3-1-1

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

On entering the impenetrable Dandaka forest that courageous and unassailable Rama saw a clusters of hermitages of sages. [3-1-1]

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

kusha chiira parikShiptam braahmyaa lakShmyaa samaavR^itam |
yathaa pradiiptam durdarsham gagane suurya maNDalam || 3-1-2

2. kusha chiira parikshiptam= darbha, [sacred grass,] jute cloths, overspread with; braahmyaa lakshmyaa samaavritam= by brahminic [Vedic,] splendour, pervading; yathaa= like; pradiiptam= well, glowing; durdarsham= not, seeable; gagane suurya maNDalam= in sky, solar, arena.

Overspread with Darbha, the sacred grass, and jute clothing, well pervaded with Vedic splendour and well glowing like the un-seeable solar arena in the sky, with naked eye. [3-1-2]

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

Om hirõmayeõ p˜treõ satyasya apihitam mukham |
tat tvam p¨ÿan ap˜v®õu satya dharm˜ya d®ÿ÷aye ||

hiraNmayeNa + paatreNa= by golden, disc like vessel; satyasya= of the truth; apihitam= closed; mukham= face of; tat + tvat= that, you, apaavR^iNu= slide aside; satya + dharmaaya= I as truthful, righteous one; dR^iSTaye= to visualise, [that which is beyond you.]

On looking at the rising red sun, the devotee is asking "Oh! Pooshan! God Sun, nourisher of the universe, the trueness of the Supreme is covered by your golden disk like vessel, [i.e., your Solar disk,] slide it aside, for as a truthful and righteous devotee, I visualize [that which is beyond your golden Solar disc.]

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

sharaNyam sarva bhuutaanaam su sa.mmR^iShTa ajiram sadaa |
mR^igaiH bahubhiH aakiirNam paxi sanghaiH samaavR^itam || 3-1-3

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

Those hermitages have well-tidied thresholds on all sides, dense with many deer and teemed with many groups of birds, and they are the recourse for all living beings. [3-1-3]

puujitam cha upanR^ittam cha nityam apsarasaam gaNaiH |
vishaalaiH agni sharaNaiH sruk bhaaNDaiH ajinaiH kushaiH || 3-1-4
samidbhiH toya kalashaiH phala muulaiH cha shobhitam |
aaraNyaiH cha mahaa vR^ikShaiH puNyaiH svaadu phalair vR^itam || 3-1-5

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

Those hermitages are always adored by groups of apsarasa-s with their continued dancing, their Holy Fireplaces are very broad, and are with oblation items, vessels, deerskins and sacred grass, and they are beaming forth with gigantic trees that yield sacred and palatable fruits, and with ritual fuels, and water vessels, tubers and fruits. [3-1-4, 5]

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

bali homa architam puNyam brahma ghoSha ninaaditam |
puShpaiH cha anyaiH parikShiptam padminyaa cha sa padmayaa || 3-1-6

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

Those hermitages are sacrosanct for Ritual fire is being worshiped with fire-oblations and sacrifices to the reverberating Vedic sounds, and they are enwrapped with lotus ponds with lotuses, and even with flowers of forest. [3-1-6]

phalamuula ashanaiH daantaiH chiira kR^iShNaajina ambaraiH |
suurya vaishvaanara aabhaiH cha puraaNaiH munibhir yutam || 3-1-7

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

They have age-old saints with controlled senses who are clad in jute cloths and deerskin, and who subsist on fruits and tubers alone, ye their resplendence is like that that of the Sun-god or the Fire-god. [3-1-7]

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

puNyaiH cha niyata aahaaraiH shobhitam parama R^iSibhiH |
tat brahma bhavana prakhyam brahma ghoSha ninaaditam || 3-1-8

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

Rama has seen such a cluster of hermitages that is glistening forth just by the presence of holy saints whose sustenance is constrained, and that hermitage is distinctive like Brahma's abode, reverberating with the sounds of that Brahma's Vedic chants alone. [3-1-8]

brahma vidbhiH mahaa bhaagaiH braahmaNaiH upashobhitam |
tat dR^iShTvaa raaghavaH shriimaan taapasa aashrama maNDalam || 3-1-9
abhyagacChat mahaatejaa vijyam kR^itvaa mahad dhanuH |

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

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

divya j~naana upapannaaH te raamam dR^iShTvaa maharShayaH || 3-1-10
abhijagmuH tadaa priitaa vaidehiim cha yashasviniim |

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

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

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

te tu somam iva udyantam dR^iShTvaa vai dharmachaariNam || 3-1-11
laxmaNam ca eva dR^iShTvaa tu vaidehiim cha yashashviniim |
ma~Ngalaani prayu~njaanaaH pratyagR^ihNaan dR^iDha vrataaH || 3-1-12

11a-12. te= those sages; dhR^iDha vrataaH= austerely, committed vows; udyantam iva somam = arising, like, moon; dharma chaariNam= at that righteous, path treader - Rama; dR^iSTvaa tu= having seen, but; lakshmanam cha eva= Lakshmana, also, like that; yashashviniim cha vaidehiim= glorious one, also, at Seetha; mangalaani pra yu~njaanaaH= Vedic Blessings, rendered; pratyagR^ihNan= welcomed [the trio.]

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

This context is also explained in the following ways:

te = they, the knowers of three-times, past, present and future; tam = them, [demons, to eliminate]; udyantam + somam + iva + sthitam = rising, moon, like, he who is there - he that Rama is here to remove darkness arising is the moon; or udyantam + somam + iva = arising, moon, like - like a new moon, arising in darkness of the thick cloudy forests; dR^iSTvaa = on seeing; dharmachaarinaH = virtue practisers, the sages; mangalaani + prayunjanaaH = Vedic Blessings rendered;

The sages rendered Vedic Blessings on seeing the rising moon to eradicate the darkness called demons, for Rama is their object of worship as a virtuous one and they themselves are the followers of virtue.

Or, the sages have physically seen that object of their worship, Rama the virtuous one, who they are so far seeing with their inner senses alone, and rendered Vedic Blessings.

Or, the sages rendered the Vedic Blessings on seeing the moon-like Rama emerging to eradicate the darkness called demons. But this Rama is having attributes like ruupa sa.mhananam lakShmiim saukumaaryam as visualised by the sages, as at verse 13. And to not to happen any untoward incident to this delicate, dainty, graceful young man at the hands of the ireful demons, the sages rendered Vedic Blessings as a precautionary measure, for the sages are dhR^iDha + vrataaH = determined in their vow, to eradicate the demons, through Rama. This is the rendering of Govindaraja.

te = they, the sages; mangalaan + prayunjaanaaH = blessings, rendered; udyantam + somam + iva = emerging, moon-like - gladdening all the world like a pleasant moon; tam= him, that Rama; pratyagR^ihNan= received as their presiding deity of virtue. This is the rendering of Maheshvara Tiirtha.

te = those sages; udyantam + somam + iva = arising, moon-like - arising like the presiding deity of Brahmins. It is said in Veda-s tasmaat soma raajaano braahmaNaaH Moon shall be the deity of Brahmins - Vedic Scholars, for Veda is dharma, the virtue and the Vedic Brahmins are the preachers and practisers of that virtuosity. yashashviniim = glorious Seetha, for she is the principal cause in eradicating demons; thus, by finding such protectors who have come hither to ameliorate the difficulties of sage, the sages rendered Vedic Blessings. This is tilaka or also known as Rama Tilaka

ruupa sa.mhananam lakShmiim saukumaaryam suveShataam |
dadR^ishur vismita aakaaraa raamasya vana vaasinaH || 3-1-13

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

Those forest-dwelling sages saw the physical built, its augustness and gracefulness, and his fine attire remaining in astonished postures. [3-1-13]

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

vaidehiim lakShmaNam raamam netrair animiShair iva |
aashcharya bhuutaan dadR^ishuH sarve te vana vaasinaH || 3-1-14

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

The forest-dwellers saw Seetha, Lakshmana and Rama, without a wink on their own eyes, as that trio is causing surprise with their arrival.

Or

The forest-dwellers saw Rama, Seetha, and Lakshmana without a wink on their own eyes [like celestial beings, who do not have the winking property on their eyes like living beings,] as their arrival is causing surprise.

Or

The forest-dwellers saw Rama, Seetha, and Lakshmana without a wink on their own eyes [as though the Vishnu along with Goddess Lakshmi and Thousand headed-serpent, aadi sheSha are coming from their abode vaikunTha to this hermitage, for this hermitage is like Brahma's abode, as already said, thus the sages lost their wink. And loosing any single wink will loose the sight of these divinities from vaikunTha; hence their unannounced arrival caused surprise in them, which further caused a wink-less state [3-1-14]

atra enam hi mahaabhaagaaH sarva bhuuta hite rataaH |
atithim parNashaalaayaam raaghavam saMnyaveshayan || 3-1-15

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

Those august sages that are interested in the well being of all beings have indeed accommodated Rama in that hermitage, as Rama is their guest a priori. [3-1-15]

tato raamasya satkR^itya vidhinaa paavaka upamaaH |
aajahruH te mahaabhaagaaH salilam dharmachaariNaH || 3-1-16

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

Then those august sages who are similar to sacred fire in glow have procedurally accorded guestship to Rama, and fetched water for him. [3-1-17]

ma.ngalaani prayu~njaanaa mudaa paramayaa yutaa |
muulam puShpam phalam sarvam aashramam cha mahaatmanaH || 3-1-17
nivedayiitvaa dharmaj~naaH te tu praa.njalayo.abruvan |

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

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

dharmapaalo janasya asya sharaNyaH cha mahaayashaaH || 3-1-18
puujaniiyaH cha maanyaH cha raajaa daNDadharo guruH |

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

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

indrasya eva chaturbhaagaH prajaa rakShati raaghava || 3-1-19
raajaa tasmaad varaan bhogaan ramyaan bhu~Nk{}te namaskR^itaH |

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

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

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

aÿ÷˜bhir loka p˜l˜n˜m m˜tr˜bhi× nirmito n®pa×

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

indra anila yama arknm agneþca varuõasya ca |
candra vitteþa yo× caiva mtr nirh®tya þ˜þvatee× ||

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

te vayam bhavataa rakShyaa bhavad viShaya vaasinaH |
nagarastho vanastho vaa tvam naH raajaa janeshvaraH || 3-1-20

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

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

nyasta daNDaa vayam raajan jita krodhaa jitendriyaaH |
rakShaNiiyaaH tvayaa shashvad garbha bhuutaaH tapodhanaaH || 3-1-21

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

"We gave-up punishments, either physically or by the power of curses, conquered are our anger and senses, and our ascesis is the only wealth of ours, thus oh! King, we are to be protected by you, like the foetus inside a womb... [3-1-21]

evam uktvaa phalair muulaiH puShpair anyaiH cha raaghavam |
vanyaiH cha vividha aahaaraiH sa lakShmaNam apuujayan || 3-1-22

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

Thus saying they worshipped Raghava along with Lakshmana, on giving fruits, tubers, flowers and other varieties of forest foods. [3-1-22]

tathaa.anye taapasaaH siddhaa raamam vaishvaanara upamaaH |
nyaaya vR^ittaa yathaa nyaayam tarpayaamaasur iishvaram || 3-1-23

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

Thus other saints and sages who are the followers of the virtue, and similar to the Sacred Fire adored Rama, the king, according to the wont of custom. [3-1-23]

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe prathamaH sargaH

Book III : Aranya Kanda - The Forest Trek

Introduction

Viradha the demon confronts Rama and other and tries to abduct Seetha, and then Rama. The killing of this Viradha is the first act of Rama in eliminating negative forces in his empire to establish Rama Raajya. This killing is also a gift to Sage Sharabhanga, whom he meets later, as per the meaning of verse I-1-41 of Samkshepa Ramayana contained in Bala Kanda. Rama thus started to act freeing the saints and sages in forests, and the forests themselves, from the cruelties of demons. Viradha is a demon by curse and a devotee Goddess Lakshmi, now incarnate as Seetha. Hence this demon wanted to own his goddess and hence lifts Seetha into his hands to abduct her away from Rama. But Rama and Lakshmana overpower and eliminate him, rescuing not only Seetha, but also other saints and sages living thereabout

kR^ita aatithyo.atha raamastu suuryasya udayanam prati |
aama.ntrya sa muniim tat sarvaan vanam eva anvagaahata || 3-2-1

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

Then, on receiving the hospitality in that hermitage for that day, and on the next day before sunrise, Rama bade farewell to all of the sages, and thus entered the deep forests. [3-2-1]

naanaa mR^iga gaNa aakiirNam R^iksha shaarduula sevitam |
dhvasta vR^ikSha lataa gulmam durdarsha salilaashayam || 3-2-2
niSkuujamaanaa shakuni jhillikaa gaNa naaditam |
lakShmaNa anucharoo raamo vana madhyam dadarsha ha || 3-2-3

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

Rama followed by Lakshmana has indeed seen that midst of the forest which is filled with very many animal herds, where the bears and tigers are frequenting, and whose trees, creepers, bushes are ruined, water ponds rendered unsightly, birds song-less, but where the swarms of crickets are whistling deafeningly. [3-3-2, 3]

siitaayaa saha kaakutsthaH tasmin ghora mR^iga aayute |
dadarsha giri shR^i~Nga aabham puruShaadam mahaasvanam || 3-2-4

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

Therein Rama has seen along with Seetha, a lurid voiced man-eater who is akin to a mountain-peak, among horrendous animals. [3-2-4]

gambhiira akSham mahaavak{}tram vikaTam vikaTodaram |
biibhatsam viShamam diirgham vikR^itam ghora darshanam || 3-2-5

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

Deep eyed, huge mouthed, horrible with a monstrous belly, hideously misshapen, and a very soaring one that demon is, an ugly one with a horrendous look. [3-2-5]

vasaanam charma vaiyaaghram vasa aardram rudhirokShitam |
traasanam sarva bhuutaanaam vyaaditaasyam iva antakam || 3-2-6

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

Wearing tiger's skin that is wetted with fat and dampened with blood, he is frightening to all beings like the wide-open mouth of Death. [3-2-6]

triin si.mhaan chaturo vyaaghraan dvau vR^ikau pR^iShataan dasha |
saviShaaNam vasaadigdham gajasya cha shiro mahat || 3-2-7
avasajya aaayase shuule vinadantam mahaasvanam |

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

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

sa raamam lakShmaNam chaiva siitaam dR^iShTvaa cha maithiliim || 3-2-8
abhya dhaavat susa.mkruddho prajaaH kaala iva antakaH |

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

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

sa kR^itvaa bhairavam naadam chaalayan iva mediniim || 3-2-9
a~Nkena aadaaya vaidehiim apakramya tadaa abraviit |

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

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

yuvaam jaTaa chiira dharau sabhaaryau kShiiNa jiivitau || 3-2-10
praviShTau daNDakaaraNyam shara chaapa asi paaNinau |

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

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

katham taapasayoH yuvaam cha vaasaH pramadayaa saha || 3-2-11
adharma chaariNau paapau kau yuvaam muni duuShakau |

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

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

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

aham vanam idam durgam viraagho naama raakShasaH || 3-2-12
charaami saayudho nityam R^iShi maa.msaani bhakShayan |

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

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

iyam naarii varaarohaa mama bhaaryaa bhaviShyati || 3-2-13
yuvayoH paapayoH cha aham paasyaami rudhiram mR^idhe |

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

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

tasya evam bruvato duShTam viraadhasya duraatmanaH || 3-2-14
shrutvaa sagarvitam vaakyam sa.mbhraantaa janakaatmajaa |

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

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

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

siitaa praavepitaa udvegaat pravaate kadalii yathaa || 3-2-15
taam dR^iShTvaa raaghavaH siitaam viraadha a~Nkagataam shubhaam |
abraviit lakShmaNam vaakyam mukhena parishuShyataa || 3-2-16

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

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

pashya saumya narendrasya janakasya atma sa.mbhavaam |
mama bhaaryaam shubhaachaaraam viraadhaa~Nke praveshitaam || 3-2-17
atyanta sukha sa.mvR^iddhaam raajaputriim yashasviniim |

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

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

yat abhipretam asmaasu priyam vara vR^itam cha yat || 3-2-18
kaikeyyaastu susa.mvR^ittam kShipram adya eva lakShmaNa |

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

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

yaa na tuShyati raajyena putraarthe diirgha darshinii || 3-2-19
yayaa.aham sarvabhuutaanaam priyaH prasthaapito vanam |
adya idaaniim sakaamaa saa yaa maataa mama madhyamaa || 3-2-20

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

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

para sparshaat tu vaidehyaa na duHkhataram asti me |
pitur vinaashaat saumitre sva raajya haraNaat tathaa || 3-2-21

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

"To me, oh, Soumitri, the grief of others touching Seetha is more, than father's demise or grabbing away my kingdom... [3-2-21]

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

iti bruvati kaakutsthe baaShpa shoka pariplutaH |
abraviit lakShmaNaH kruddho ruddho naaga iva shvasan || 3-2-22

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

When said thus by Rama, Lakshmana said this with flooding tears of lament, and in his anger hissing like a forestalled snake. [3-2-22]

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

anaatha iva bhuutaanaam naathaH tvam vaasavopamaH |
mayaa preShyeNa kaakutsthaH kim artham paritapyase || 3-2-23

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

"Oh, Rama, you being the Indra like lord of all beings, and while you are being attended by an adherent like me, what for you worry yourself like a derelict? [3-2-23]

shareNa nihatasya adya mayaa kruddhena rakShasaH |
viraadhasya gata asoH hi mahii paasyati shoNitam || 3-2-24

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

"He will now be felled with my arrow as I am enraged at him, and gone are his lives now, and indeed the earth shall drink his blood... [3-2-24]

raajya kaame mama krodho bharate yo babhuuva ha |
tam viraadhe vimokShyaami vajrii vajram iva achale ||3-2-25

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

"Indeed, that which anger was there to me on Bharata when he desired kingdom, that anger I will now release on Viradha, as Indra released his Thunderbolt on the mountain... [3-2-25]

mama bhuja bala vega vegitaH
patatu sharo.asya mahaan mahorasi |
vyapanayatu tanoH cha jiivitam
patatu tataH cha mahiim vighuurNitaH || 3-2-26

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

"Accelerated by my shoulder strength this ruinous arrow shall fall on his massive chest, thus life from his body shall decamp, and then he shall whirlingly fall onto the earth..." So said Lakshmana. [3-2-26]

.

Dandaka aranya -Dandaka Forest

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The forest Dandaka Forest wherein Rama is trekking is a dominion of their kingdom, but a deserted forest. One named Danda, the last son of Ikshvaku, was performing all demonic activities in their kingdom. His father Ikshvaku received many a complaint about Danda's deeds from his subjects, and angered at his erring son Danda and banishes him from the kingdom.

Danda took refuge in Vindhya mountain range and built a kingdom and a beautiful capital for himself called Madhumanta. He rubbed shoulders with all the demons thereabout and thus became a disciple of Sage Shukraachaarya, the guru of demons. One day when Sage Shukraachaarya is not in hermitage, Danda reaches there, and sees Araja, the elder daughter of the sage Shukra, and molests her, in spite of her repeated protests. Later when Sage Shukraachaarya comes to know about it, gets enraged and curses Danda, to fall down along with his entire kingdom under a mud storm around that Madhumanta capital for a period of seven consecutive days.

Then there is a mud storm for seven days and entire kingdom went under mud, later to become a forest called Dandaka. The place to where the curse fearing people fled from that Madhunata to further south is called Jansthaana. At later time, when Rama's peregrination started, these two places, Dandaka forest and Janasthaana, are under the domain of Ravana, and Ravana made one demon named Khara, as the protector of this dominion Jansthaana.

This is the place where Rama built his hermitage Panchavati, at which Demoness Surpanakha arrives, and from where Ravana abducts Seetha. When Rama asks the forest dwelling sages for a quiet place to live on, the sages in Dandaka forest, will make Rama constantly move southward, till he reaches Janasthana, indirectly directing Rama to eradicate the demonic influence over these places, which once belonged to Rama's kingdom.

iti vaalmiiki raamayaNe aadi kaavye araNya kaaNDe dvitiiyaH sargaH

Thus, this is the 2nd chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 3

Introduction

Rama and Lakshmana enter into a dialogue with Viradha, the demon and shower arrows on him. Later, Viradha, the demon carries Rama and Lakshmana away from Seetha.

atha uvaacha punar vaakyam viraadhaH puurayan vanam |
pR^icChato mama hi bruutam kau yuvaam kva gamiShyathaH || 3-3-1

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

Then in his turn that demon Viradha said this sentence filling the forest with his gruesome voice, "I am asking you, really... tell me who you are and whereto you wish to go? " [3-3-1]

tam uvaacha tato raamo raakshasam jwalita aananam |
pR^icChantam sumahaatejaa ikshvaaku kulam aatmanaH || 3-3-2

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

Then that highly resplendent Rama said about his Ikshvaku dynasty to the blazing faced demon who is insistent. [3-3-2]

kShatriyau vR^itta sa.mpannau viddhi nau vanagocharau |
tvaam tu veditum ichchhaavaH kaH tvam charasi daNDakaan || 3-3-3

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

"Know us as Kshatriya-s with ennobled bearing, and we are trekking the forest...but we wish to know about you, who are you that move about in Dandaka forest? [3-3-3]

tam uvaacha viraadhaH tu raamam satya paraakramam |
hanta vakShyaami te raajan nibodha mama raaghava || 3-3-4

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

Viradha said to that truly valiant Rama, "Ah! I’ll tell you, oh king, be informed of me, oh Raghava... [3-3-4]

putraH kila javasya aham maataa mama shatahradaa |
viraadha iti maam aahuH pR^ithivyaam sarva raakShasaaH || 3-3-5

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

"I am the son of Java indeed... my mother is Shatahradaa, and all the demons on earth call me ‘Viradha...’[3-3-5]

tapasaa cha abhi sa.mpraaptaa brahmaNo hi prasaadajaa |
shastreNa avadhyataa loke achchhedya abhedyatvam eva cha || 3-3-6

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

"On my undertaking ascesis I derived a boon from the beneficence of Brahma, by which I will neither be cut, nor slit, nor killed with a weapon in this world...”[3-3-6]

utsR^ijya pramadaam enaam anapekShau yathaa aagatam |
tvaramaaNau palaayethaam na vaam jiivitam aadade || 3-3-7

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

"Leave off this lady without any yearning for her, and you expeditiously flee-away as you have come, then your lives will not be snatched away... [3-3-7]

tam raamaH prati uvaacha idam kopa sa.mrak{}ta lochanaH |
raakShasam vikR^ita aakaaram viraadham paapa chetasam || 3-3-8

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

Rama in reply said this to that ogre Viradha, whose eyes are fully bloodshot in anger, who is monstrous in his body, and evil in intent... [3-3-8]

kShudra dhik{}tvaam tu hiinaartham mR^ityum anveShase dhruvam |
raNe praapsyasi sa.mtiShTha na me jiivan vimokshyase || 3-3-9

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

"You knave, fie upon you... you are in quest of you own death for your meanly measures, and definitely you will get it in this confrontation. Stay! I will not let you to live... [3-3-9]

tataH sajyam dhanuH kR^itvaa raamaH sunishitaan sharaan |
su shiighram abhisa.ndhaaya raakShasam nijaghaana ha || 3-3-10

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

Then, stringing his bow Rama indeed darted very sharp arrows, very quickly and well aiming the demon... [3-3-10]

dhanuShaa jyaa guNavataa sapta baaNaan mumocha ha |
rukma pu.nkhaan mahaavegaan suparNa anila tulya gaan || 3-3-11

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

Indeed seven arrows are let off with perfectly stringed bow, which have golden vanes, and very fast ones that equal the flights of Garuda, the Divine Eagle and the Air-god. [3-3-11]

te shariiram viraadhasya bhittvaa barhiNa vaasasaH |
nipetuH shoNitaa digdhaa dharaNyaam paavakopamaaH || 3-3-12

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

But, they the arrows that are akin to infernos and dressed with peacock feathers as their fins, on piercing the body of Viradha they fell onto the ground besmirched with blood. [3-3-12]

sa viddho nyasya vaidehiim shuulam udyamya raakshasaH |
abhyadravat susa.mkruddhaH tadaa raamam sa lakshmaNam || 3-3-13

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

When that demon is thus struck, then he placed Vaidehi down from his arms, hauled up his spear, and very angrily rushed towards Rama and Lakshmana. [3-3-13]

sa vinadya mahaanaadam shuulam shakra dhvaja upamam |
pragR^ihya ashobhata tadaa vyaattaanana iva a.ntakaH || 3-3-14

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

And holding fast his spear that is similar to the Indra's Flagstaff he blaringly yelled a ghastly shriek, and thus he shone forth like the wide-mouthed Death, ready-to-gulp. [3-3-14]

atha tau bhraatarau diiptam shara varSam vavarSatuH |
viraadhe raakshase tasmin kaalaa.ntaka ayam upame || 3-3-15

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

Then with an effulgent arrow-rain those two brothers incessantly rained on demon Viradha, who is similar to the terminator of lifetime. [3-3-15]

sa prahasya mahaa raudraH sthitvaa ajR^imbhata raakshasaH |
jR^i.mbhamaaNasya te baaNaaH kaayaat niSpetur ashugaaH || 3-3-16

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

He that highly horrendous demon laughed at that arrow-shower, and standing for a while he yawned, and on his yawning and stretching his limbs in fatigue those arrows that earlier have gone speedily, spilled out from his body that speedily. [3-3-16]

sparshaat tu vara daanena praaNaan sa.mrodhya raakshasaH |
viraadhaH shuulam udyamya raaghavau abhyadhaavata || 3-3-17

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

Demon Viradha held back his lives by the touch of boon, and raising up the spear he ran quickly at Rama and Lakshmana. [3-3-17]

tat shuulam vajra sa.mkaasham gagane jvalana upamam |
dvaabhyaam sharaabhyaam chichchheda raamaH shastrabhR^itaam varaH || 3-3-18

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

The best wielder of weaponry Rama ripped that spear apart, which is akin to the Thunderbolt of Indra, and that which is like a blaze in the sky, with two arrows in the sky itself. [3-3-18]

tat raama vishikhaiH Chinnam shuulam tasya aapatat bhuviH |
papaata ashaninaa chinnam meror iva shilaa talam || 3-3-19

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

Shattered by Rama’s blazing shafts that spear fallen on ground like the boulder mass of Mt. Meru when it is shattered by Indra’s Thunderbolt. [3-3-19]

tau khaDgau kshipram udyamya kR^iSNa sarpau iva udyatau |
tuurNam aapetatuH tasya tadaa prahaarataam balaat || 3-3-20

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

They quickly upraised their swords and like a pair of up-swinging black-cobras they rapidly crashed on him, and then battered him mightily. [3-3-20]

sa vadhyamaana subhR^isham bhujaabhyaam parigR^ihya tau |
apraka.mpyau naravyaaghrau raudraH prasthaatum aicChata || 3-3-21

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

He that demon thus beaten very firmly by Rama and Lakshmana, then on grabbing those unwavering ones and manly tigers with his arms, that furious demon wished to carry them away. [3-3-21]

tasya abhipraayam aj~naaya raamo lakshmaNam abraviit |
vahatu ayam alam taavat pathaanena tu raakshasaH || 3-3-22

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

Knowing the thinking of the demon for sure, Rama spoke to Lakshmana, "Let him easily carry us anywhere on his way... [3-3-22]

yathaa cha icChati soumitre tathaa vahatu raakshasaH |
ayam eva hi naH panthaa yena yaati nishaacharaH || 3-3-23

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

"Let this demon carry us as he wishes, and Saumitri, by which way this night-walker goes, that alone will be our way... [3-3-23]

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

sa tu sva bala viiryeNa samutkshipya nishaacharaH |
baalaaH iva skandha gatau chakaara ati baloddhataH || 3-3-24

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

But he that night-walker arrogant as he is by his might has uplifted Rama and Lakshmana like babies by that might and courage alone, and placed them on his shoulders as one would place babies. [3-3-24]

tau aaropya tataH skandham raaghavo rajanii charaH |
viraadho vinadan ghoram jagaama abhimukho vanam || 3-3-25

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

That nightwalker Viradha on placing those two Raghava-s on his shoulders gone towards deeper forest yelling very luridly. [3-3-25]

vanam mahaa megha nibham praviSTo
drumaiH mahadbhiH vividhaiH upetam |
naanaa vidhaiH pakshi kulaiH vichitram
shiva aayutam vyaala mR^igaiH vikiirNam || 3-3-26

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

That demon entered into a baffling forest that is like a very dark cloud in its sheen, where a variety of massive trees are contained in, numerous flocks of vulturine birds are overspreading, and where wild jackals and other predaceous animals are sprawling around, along with Rama and Lakshmana. [3-3-26]

.

Surya (or) Ikshvaku (or) Kakustha dynasty

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Ikshvaku dynasty is of long lineage. This is Surya Vamsha, Solar dynasty of Kshatriya-s, of which Mahaa Kavi Kalidasa wondered as to how it can be narrated, for it is of a long lineage and he admires kva× s¨rya prabhavo vamþ× ... in his Raghu Vamsha Mahaa Kaavya, at 1-2. This dynasty may be known to understand why from Viradha to Ravana, wanted to die at the hands of Rama. The list of those kings is compiled in aananda raamayana and the same is being given hereunder...

S¨rya- Ikÿv˜ku - K˜kuthsa vaÕþanukramaõika  SrŸ mah˜ Viÿõu originated Brahma .From Brahma the lineage, one after the other, is MarŸci - Kaþyapa - S¨rya - Sr˜ddha Deva (Vaivasvata) -  Ikÿv˜ku - Vikukÿi (Saþ˜da) - Kakuthsa - Indrav˜hu - Anenasa - Viþvarandhi- Chandra - Yuvan˜þva - S˜bastha - B®hadaþva - Kuvalay˜þva - Dh®ýh˜þva - Haryaþva - Nikumbha - Barhaõ˜þva - K®t˜þva - Syenajit - Yuvan˜þva - M˜ndh˜ta - Purukuthsa - Trasaddsya 2 - Anaraõya – Haryaþva - Aruõa - Tribandhana - Satyavrat (OR) Triþanku - Hariþcandra (OR) Satya Hariþcandra - Rohita - Harita - Champa - Sudeva - Vijaya - Bharuka - V®ka - B˜huka - Sagara - Samañjasa - AÕþumanta - DilŸpa - BhagŸratha - Shruta - N˜bha - SindhudvŸpa - Ayut˜yu - Rutuparõa - Sud˜su (OR) Mitrasaha (OR) Kalmaÿ˜nghri - by him Aþmaka - M¨laka – ArŸkavaca - Daþaratha - Eiýavida - Viþvasaha - Kha÷v˜nga - DhŸrghab˜hu - This Deergha baahu is also known to be Dilipa, and from that - DilŸpa - Raghu - Aja - Daþaratha - and Dasharatha begot Vishnu again as R˜ma

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe tR^itiiyaH sargaH

Thus, this is the 3rd chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 4

Introduction

Rama and Lakshmana come to know about the curse of Viradha. Viradha desires to die in then hands of Rama according to the amendment given by the cursing authority, and thus he will be killed and relieved of his curse by Rama, and his elimination of negative forces starts with the elimination of Viradha. At the time of release from his curse, Viradha advises Rama to go to Sage Sharabhanga, who can advise Rama properly. It is said whenever a superior being is approached, he shall not be neared empty-handedly. So, the elimination of Viradha, first act of Rama to safeguard the diinajana parirakshana in Dandaka forests is the gift that Rama takes to the Sage Sharabhanga in next chapter. This is not a separate chapter in Baroda edition. But in Gorakhpur and Eastern versions it is a separate one

hriyamaaNau tu kaakutsthau dR^iSTwaa siitaa raghuuttamau |
uccaiH swareNa chukrosha pragR^ihya su mahaabhujau || 3-4-1

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

On seeing those two very dexterous scions of Kakutstha, and the best ones from Raghu dynasty, namely Rama and Lakshmana, grabbed and being carried off, Seetha screamed in a high-pitched voice.[3-4-1]

eSa daasharathii raamaH satyavaan shiilavaan shuchiH |
rakshasaa raudra ruupeNa hriyate saha lakshmaNaH || 3-4-2

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

"He that truth-abiding, virtuous, and the flawless Rama of Dasharatha is carried off along with Lakshmana by the demon with a ferocious look... [3-4-2]

maam R^ikaa bhaksha iSyanti shaarduula dviipinaH tathaa |
maam haraH utsR^ijya kaakutsthau namaste raakshasottamaH || 3-4-3

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

"Wild bears, tigers and panthers aspire to eat me away... oh, best demon, thieve me instead and release Kakutstha-s... Hail to thee..." [Said Seetha.] [3-4-3]

tasyaaH tat vachanam shrutvaa vaidehyaaH raama lakshmaNau |
vegam prachakratur viirau vadhe tasya duraatmanaH || 3-4-4

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

On hearing Vaidehi's that utterance those valorous ones Rama and Lakshmana speedily busied themselves in eliminating that evil-minded demon Viradha. [3-4-4]

tasya raudrasya soumitriH savyam baahum babha~nja ha |
raamaH tu dakshiNam baahum tarasaa tasya rakshasaH || 3-4-5

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

Soumitri indeed severed the left arm of that ferocious one, while Rama rent the right arm of that demon. [3-4-5]

saH bhagna bahuH sa.mvignaH papaata aashu vimuurChitaH |
dharaNyaam megha sa.mkaasho vajra bhinna iva achalaH || 3-4-6

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

When his arms are mutilated that demon similar to a dark-cloud is frustrated, fainted, and fell onto ground, like the mountain demolished by the Thunderbolt of Indra. [3-4-6]

muSTibhir baahubhir padbhiH suudayantau tu raakshasam |
udyamyodyamya cha api enam sthaNDile niSpipeSatuH || 3-4-7

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

They battered that demon with their fists, hands and feet, and even by heaving and hurling him again and again they entirely pounded on him on the ground. [3-4-7]

sa viddho bahubhir baaNaiH khaDgaabhyaam cha parikshataH |
niSpiSTo bahudhaa bhuumau na mamaara sa raakshasaH || 3-4-8

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

Though that demon is battered with many arrows, even sheared off with two swords, and even though he is entirely pounded on the ground he is not killed. [3-4-8]

tam prekshya raamaH subhR^isham avadhyam achala upamam |
bhayeSu abhaya daH shriimaan idam vachanam abraviit || 3-4-9

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

On observing that the mountain-similar demon is ineradicable that easily, then Rama, the sublime one, and the bestower of shelter in fear, spoke this sentence to Lakshmana. [3-4-9]

tapasaa puruSavyaaghra raakshaso.ayam na shakyate |
shastreNa yudhi nirjetum raakshasam nikhanaavahe || 3-4-10

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

"Oh! Manly-tiger Lakshmana, it is impossible to overpower this demon with weapons in a confrontation, hence, let’s bury this demon... [3-4-10]

ku.njarsya iva raudrasya raakshasasya asya lakshmaNa! |
vane asmin sumahad shwabhram khanyataam raudravarchasaH || 3-4-11

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

"Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant... [3-4-11]

iti uk{}tvaa lakshmaNam raamaH pradaraH khanyataam iti |
tasthau viraadham aakrmya kaNThe paadena viiryavaan || 3-4-12

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

On saying to Lakshmana that ‘a trench shall be dug...’ then Rama repressively placed his foot on the throat of Viradha, and stood by. [3-4-12]

tat shrutvaa raaghaveNa uk{}tam raakshasaH prashritam vachaH |
idam provaacha kaakutstham viraadhaH puruSarSabham || 3-4-13

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

On hearing that said by Raghava, demon Viradha sincerely spoke these humble words to Rama, the finest one from Kakutstha dynasty. [3-4-13]

hato.aham puruSavyaaghraH shakra tulya balena vai |
mayaa tu puurvam twam mohaan na j~naataH puruSarSabhaH || 3-4-14

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

"Dead I am, oh! Manly-tiger and a coequal of Indra in your strength... I have fallaciously not identified you earlier... oh, best one among men... [3-4-14]

kausalyaa suprajaataH taata raamaH twam vidito mayaa |
vaidehii cha mahaabhaagaa lakshmaNaH cha mahaayashaaH || 3-4-15

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

"Oh, sire, now I have known you to be Rama, the son of Kausalya... and even propitious Seetha and greatly renowned one Lakshmana are now known to me... [3-4-15]

abhi shaapaad aham ghoram praviSTo raakshsiim tanum |
tu.mburuH naama gandharvaH shapto vaishravaNena hi || 4-3-16

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

"By curse I had to enter this ghoulish demon's body, but I am a celestial gandharva, named Tumburu and Kubera cursed me... [3-4-16]

prasaadyamaanaH cha mayaa so.abraviit maam mahaayashaaH |
yadaa daasharathii ramaH twaam vadhiSyati sa.myuge || 3-4-17
tadaa prakR^itim aapanno bhavaan swargam gamiSyati |

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

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

anupasthiiyamaano maam sa kruddho vyaajahaara ha || 3-4-18
iti vaishravaNo raajaa ra.mbha aasak{}tam uvaaca ha |

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

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

tava prasaadaan muk{}to aham abhishaapaat su daaruNaat || 3-4-19
bhuvanam swam gamiSyaami swasti vo.astu para.mtapa |

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

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

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

ito vasati dharmaatmaa sharabha~NgaH prataapavaan || 3-4-20
adhyartha yojane taataH maharSiH suurya sa.nnibhaH |
tam kshipram abhigacCha twam sa te shreyo abhidhaasyati || 3-4-21

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

”Oh, Sire, att one and half yojana-s of distance from here Sage Sharabhanga, a great saint of virtue, and an efficacious sage with sun-like resplendence dwells, you shall quickly approach him for he advises you opportunely... [3-4-20-21]

avaTe cha api maam raama nikshipya kushalii vraja |
rakshasaam gata sattvaanaam eSa dharmaH sanaatanaH || 3-4-22
avaTe ye nidhiiyante teSaam lokaaH sanaatanaaH |

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

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

evam uk{}tvaa tu kaakutstham viraadhaH shara piiDitaH || 3-4-23
babhuuva swarga sa.mpraapto nyasta deho mahaabalaH |

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

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

tat shrutvaa raaghavaH vaakyam lakshmaNam vyaadidesha ha || 3-4-24
ku.njarsya iva raudrasya raakshasasya asya lakshmaNa! |
vane asmin sumahat shwabhram khanyataam raudrakarmaNaH|| 3-4-25
iti uk{}tvaa lakshmaNam raamaH pradaraH khanyataam iti |
tasthau viraadham aakramya kaNThe paadena viiryavaan || 3-4-26

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

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

tataH khanitram aadaaya lakshmaNaH shwabhram uttamam |
akhanat paarshvataH tasya viraadhasya mahaatmanaH || 3-4-27

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

Then, on taking a digging tool Lakshmana dug a deep pit beside the great soul Viradha. [3-4-27]

tam muk{}ta kaNTham utkshipya sha~Nku karNam mahaaswanam |
viraadham praakshipat shwabhre nadantam bhairava swanam || 3-4-28

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

On releasing his throat from the stamping of Rama, he that long eared, lurid voiced Viradha is ensconced in that pit while he is still blaring with his horrific voice. [3-4-28]

tam aahave daaruNam aashu vikramau
sthirau ubhau sa.myati raama lakshmaNau |
mudaanvitau chikshipatur bhayaavaham
nadantam utkshipya bilena raakshsam || 3-4-29

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

Those deftly victorious ones Rama and Lakshmana who compose themselves in a given fight, both have gladly raised that Viradha, a ghoulish one in fight, a terrifying demon who is still blaring, with all their might and hurled him into the pit. [3-4-29]

avadhyataam prekshya mahaasurasya tau
shitena shastreNa tadaa nararSabhau |
samarthya cha atyartha vishaaradau ubhau
bile viradhasya vadham prachakratuH || 3-4-30

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

On observing the indestructibility of that demon with any weapon, however sharp it might be, those two best ones among men that are very expertly skilled have thought over well and undertook the elimination of that great demon in a pit. [3-4-30]

swayam viraadhena hi mR^ityum aatmanaH
prasahya raameNa vadhaartham iipsitaH |
niveditaH kaanana chaariNaa swayam
na me vadhaH shastra kR^ito bhavet iti || 3-4-31

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

Viradha himself preferred his death at the hands of Rama and desired for a long to be killed by Rama and that forest walker himself appraised that, "Killing me with any weapon is impossible..." [3-4-31]

tadeva raameNa nishamya bhaaSitam
kR^itaa matiH tasya bila praveshane |
bilam cha tena ati balena rakshasaa
praveshyamaanena vanam vinaaditam || 3-4-32

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

On listening to that which is said by Viradha, Rama resolved his mind to cast him into pit, and when that mighty demon is being flung into the pit the whole forest blared with that demon's cries. [3-4-32]

prahR^iSTa ruupau iva raama lakshmaNau
viraadham urvyaam pradare nipaatya tam |
nanandatuH viita bhayau mahaavane
shilaabhiH antar dadhatuH cha raakshasam || 3-4-33

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

Rama and Lakshmana felt happy by way of their look in burying Viradha in the pit of the earth, and on burying him they two felt rejoiced for gone is the fear in that great forest, and within the pit they have also concealed him with boulders in order to make it a burial-chamber to the departed soul. [3-4-33]

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

tataH tu tau kaa.nchana chitra kaarmukau
nihatya rakshaH parigR^ihya maithiliim |
vijahratuH tau muditau mahaavane
divi sthitau chandra divaakarau iva || 3-4-34

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

Then they two who have dazzling golden bows have eliminated that demon and retrieved Seetha, and they gladly journeyed on in that great forest like the two entities abiding on the skies, namely the Sun and Moon. [3-4-34]

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

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The Episode of Viradha

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The episode of Viraadha assumes some importance in Hindu mythology. It may be observed that Viraadha drops down Seetha, lifts and carries Rama and Lakshmana far away from Seetha, where Rama and Lakshmana kill Viraadha. aadhyätma rämaayana which occurs in the 61^st chapter of brahmaanmda puraana also narrates this episode of Viradha as a one to one fight, herein Rama affronts and kills him straight. But in Valmiki Ramayana, Viradha takes away Seetha first and then Rama and Lakshmana, too. A question arises as to why the demon should snatch Seetha away and later carry Rama and Lakshmana to a distant place from Seetha. It is part of the scheme that Rama kills no demon or sinner in the presence of Seetha, including Ravana, for she is that benevolent one to all the sinners and pardons them if surrendered in faith at her feet, as an incarnation of Goddess Lakshmi. Our concern here is with skaanda purana , a Shiva Puraana, in which Viradha’s episode is explained detailedly. The skaanda puraana puts it as: so'pi t˜m j˜nakŸÕ d®ÿ÷v˜ þŸghraÕ sañj˜ta vikrama× | iyaÕ par˜ mah˜ þakti× seyaÕ svargasya k˜raõaÕ asy˜ vibodho mokÿepi k˜raõaÕ bandhanepi ca | tasm˜t im˜Õ bhajiÿyami diÿ÷y˜ pr˜ptaÕ hi darþanam | iti darþana m˜treõa vimukt˜m augha pañjara× | bhakti yukto jarah˜ra eõaÕ sŸt˜Õ caitanya r¨piõŸÕ|

On seeing Seetha Viraaadha thought, " She is the Supreme goddess through whom heavens can be obtained by salvation and also release from the bondage [of demon’s body…] On just seeing Her, relieved is this body cage, so with all my devotion, I steal Her…." etc. Hence vi raadha meant to be verily, devout, like Radha of Krishna. When chased and hurt by Rama and Lakshmana, the demon releases Seetha, but carries both the brothers away. For this distancing Rama and Lakshmana from Seetha, it is said that Rama does not kill any demon in the presence of Seetha, for she graciously condones the mischief of the demons, if they are true devotees.

Again in skaanda puraana, at the end of this Viraaadha episode, the phala shruti [Fruit of Listening] it is narrated as:

yo vir˜dha vadhaÕ nityaÕ þ®õoti þr˜vayeti v˜ |
tasya p˜p˜ni sarv˜õi vinaÿ÷˜ni na saÕþaya× ||

" Those that always listen or let listen, all their sins are absolved, undoubtedly   .. skaanda pauraana

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe caturthaH sargaH

Thus, this is the 4th chapter in Aranya Kanda of Valmiki Ramayana,the First Epic poem of India.