Sri Valmiki Ramayanam - Aranya Kanda (Book 3) Sarga 5 to 8

 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 - The Forest Trek

Introduction

Rama after killing demon Viradha enters the hermitage of Sage Sharabhanga, as advised by the dying demon Viradha in the previous episode. Sage Sharabhanga refuses the invitation of Indra to come to heaven, but awaits the arrival of Rama to see him with his own eyes. After seeing Rama, Seetha and Lakshmana, and also showing next course of their journey, that Sage enters the yogic fire and ascends to Brahma's abode.

hatvaa tu tam bhiima balam viraadham raakSasam vane |
tataH siitaam pariSvajya samaashvaasya ca viiryavaan || 3-5-1
abraviit bhraataram raamo lakshmaNam diipta tejasam |

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

After killing that stupendously mighty demon Viradha in forest, then Rama comfortingly embraced Seetha, and spoke to his brother Lakshmana who is beaming forth with resplendence. [3-5-1]

kaSTam vanam idam durgam na ca smo vana gocaraaH || 3-5-2
abhigacChaamahe shiighram sharabha~Ngam tapo dhanam |

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

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

aashramam sharabhangasya raaghavo.abhijagaama ha || 3-5-3
tasya deva prabhaavasya tapasaa bhaavita aatmanaH |
samiipe sharabha.ngasya dadarsha mahat adbhutam ||3-5-4

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

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

vibhraajamaanam vapuSaa suurya vaishvaanara prabham |
ratha pravaram aaruuDham aakaashe vibudha anugam || 3-5-5
asa.mspR^ishantam vasudhaam dadarsha vibudha iishvaram |
sa.mprabha aabharaNam devam virajo a.mbara dhaariNam || 3-5-6
tat vidhaiH eva bahubhir puujyamaanam mahaatmabhiH |

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

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

haritaiH vaajibhir yuk{}tam a.ntarikSa gatam ratham || 3-5-7
dadarsha aduurataH tasya taruNa aaditya sa.nnibham |
paaNDura abhra ghana prakhyam candra maNDala sa.nnibham || 3-5-8

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

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

apashyat vimalam Chatram citra maalya upashobhitam |
caamara vyajane ca agrye rukma daNDe mahaadhane || 3-5-9
gR^ihiite vara naariibhyaam dhuuyamaane ca muurdhani |

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

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

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

gandharva amara siddhaaH ca bahavaH parama R^iSayaH || 3-5-10
antarikSa gatam devam giirbhir agryaabhir aiDiyan |

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

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

saha sa.mbhaaSamaaNe tu sharabha.ngena vaasave || 3-5-11
dR^iSTvaa shata kratum tatra raamo lakSmaNam abraviit |

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

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

raamo.atha ratham uddishya bhraatur darshayata adbhutam || 3-5-12
archiSmantam shriyaa juSTam adbhutam pashya laxmaNa |
pratapantam iva aadityam antariksha gatam ratham || 3-5-13

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

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

ye hayaaH puru huutasya puraa shakrasya naH shrutaaH |
antarikSa gataa divyaaH te ime harayo dhruvam || 3-5-14

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

"Of which horses we have earlier heard from our teachers telling that they belong to Indra, the Chief Invitee in Vedic rituals, they are these divinely green horses that now abide in the firmament, and definitely these must be Indra’s horses... [3-5-14]

ime ca puruSa vyaaghra ye tiSThanti abhitaH disham |
shatam shatam kuNDalino yuvaanaH khaDga paaNayaH || 3-5-15
vistiirNa vipula uraskaaH parighaayata baahavaH |
shoNaa.mshu vasanaaH sarve vyaaghra iva duraasadaaH || 3-5-16
uro desheSu sarveSaam haaraa jvalana sa.nnibhaaH |
ruupam bibhrati saumitre pa.nca vi.mshati vaarSikam || 3-5-17

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

“And oh, manly-tiger Lakshmana, those that are there in hundreds and hundreds around Indra, those youthful ones with their ear-ornaments and swords in hands, with wide and broad chests, with club shaped arms, and clad in glimmering red garments, all are like tigers, all are unapproachable, all of them are wearing ornamental chains on their chest-place that are akin to flaring fires, and in their appearance, Soumitri, they always bear a look of twenty-five-year-olds... [3-5-15, 16, 17]

etaddhi kila devaanaam vayo bhavati nityadaa |
yathaa ime puruSa vyaaghraa dR^ishyante priya darshanaaH || 3-5-18

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

"The age factor of gods remains constant at the age that appears for these nice-looking Tigerly-men, so they say... for gods are immortals and they will be ever young... [3-5-18]

iha eva saha vaidehyaa muhuurtam tiSTha lakSmaNa |
yaavat jaanaami aham vyak{}tam ka eSa dyutimaan rathe || 3-5-19

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

"Stay for a moment Lakshmana along with Vaidehi, until I know clearly about that resplendent one on that chariot... [3-5-19]

tam evam uktvaa saumitrim iha eva sthiiyataam iti |
abhicakraama kaakutsthaH sharabha.nga aashramam prati || 3-5-20

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

On saying to Lakshmana ‘stay there only...’ Rama proceeded towards the hermitage of Sage Sharabhanga.. [3-5-20]

tataH samabhigacChantam prekSya raamam shacii patiH |
sharabha.ngam anuj~naapya vibudhaan idam abraviit || 3-5-21

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

Then, on seeing Rama arriving there, Indra, bade farewell to Sage Sharabhanga and said this to the celestials attending him. [3-5-21]

iha upayaati asau raamo yaavan maam na abhibhaaSate |
niSThaam nayata taavat tu tato maa draSTum arhati || 3-5-22
jitavantam kR^itaartham hi tadaa aham aciraad imam |
karma hi anena kartavyam mahat anyaiH suduSkaram || 3-5-23

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

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

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

karma hi anena kartavyam mahad devai× suduÿkaram |
niÿ÷a na y˜to y˜vaddhi t˜va nna draÿ÷um arhasi ||

The same verse in Dharmaakuutam is like this,

karma hi anena kartavyam mahad anyai× su duÿkaram |
niÿpadayitv˜ tat karma tato m˜m draÿ÷um arhasi ||

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

atha vajrii tam aama.ntrya maanayitvaa ca taapasam |
rathena haya yuk{}tena yayau divam arindamaH || 3-5-24

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

Then that Enemy-destroyer Indra adoringly bade farewell to the sage, and travelled to heavens by the chariot with its green horses. [3-5-24]

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

prayaate tu sahasraakSe raaghavaH saparicChadaH |
agni hotram upaasiinam sharabha.ngam upaagamat || 3-5-25

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

On the transit of that Thousand-eyed Indra, Raghava with his adherents [namely Lakshmana and Seetha,] came nearby the Sage Sharabhanga, who is sitting nearby the altar of fire. [3-5-25]

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

tasya paadau ca sa.mgR^ihya raamaH siitaa ca lakSmaNaH |
niSeduH tad anuj~naataa labdha vaasaa nima.ntritaaH || 3-5-26

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

Touching the feet of that Sage Sharabhanga Rama along with Seetha and Lakshmana, and duly permitted and invited by that Sage Sharabhanga they sat there, as they obtained a shelter. [3-5-26]

tataH shakra upayaanam tu paryapR^icChata raaghavaH |
sharabha.ngaH ca tat sarvam raaghavaaya nyavedayat || 3-5-27

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

Then, Raghava enquired with sage about the arrival of Indra and Sage Sharabhanga narrated all that to him. [3-5-27]

maam eSa varado raama brahma lokam niniiSati |
jitam ugreNa tapasaa duSpraapam akR^ita aatmabhiH || 3-5-28

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

"Oh! Rama, that boon-giver Indra wishes to take me to Brahma's abode, which is achieved by me by my arduous ascesis and that which is unattainable for them with their souls unconquered... [3-5-28]

aham j~naatvaa nara vyaaghra vartamaanam aduurataH |
brahma lokam na gacChaami tvaam adR^iSTvaa priya atithim || 3-5-29

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

"On knowing that you are course is nearby, oh! Manly-tiger, and without seeing my dear guest I do not wish to go to Brahma's abode... [3-5-29]

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

tvayaa aham puruSavyaaghra dhaarmikeNa mahatmanaaa |
samaagamya gamiSyaami tridivam ca avaram param || 3-5-30

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

" Having met with you, a virtuous one and a great soul as you are, oh, manly-tiger, I wish to go through undesirable lesser heavens to Brahma's abode, the highest [3-5-30]

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

akSayaa nara shaarduula jitaalokaa mayaa shubhaaH |
braahmyaaH ca naaka pR^iSThyaaH ca pratigR^ihNiiSva maamakaan || 3-5-31

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

"Oh! Tigerly-man, non-diminishing are the abodes achieved by me either in Brahma's abode or yonder than paradise...you take them all...that are mine achieved by me ascesis...” So said Sage Sharabhanga to Rama. [3-5-31]

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

evam uk{}to naravyaaghraH sarva shaastra vishaaradaH |
R^iSiNaa sharabha.ngena raaghavo vaakyam abraviit || 3-5-32

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

Thus said by the Sage Sharabhanga to that Manly-tiger Rama, being the scholar in all the scriptures he spoke this sentence to that sage. [3-5-32]

ham eva aahariSyaami sarvaan lokaan mahaamune |
aavaasam tu aham icChaami pradiSTam iha kaanane || 3-5-33

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

"I alone can gain all those worlds, oh! Great Saint, I now seek a place to dwell here in this forest as indicated by you... [Apparent meaning.] [3-5-33]

Or

"I will however take all those worlds of yours, for you have waited for me and dedicated whatever you achieved by your penance at my tri-feet, as atithi satkaara, honouring guests…’ leaving 'the doer and doing' attachment, and without desire to enjoy the fruits of works, as a karma phala tyaagi . For now, show me a place to dwell in this forest like an ordinary human being…  [Implicit meaning according to Govindaraja.]

Or

“I will win-over all those worlds myself, as Kshatriya-s are not supposed to take any donations; they either have to won by them or acquire them for themselves, just show me a place to dwell… [Maheshvara Tirtha.]

Or

“Everything merges in me alone, for I alone gave all these to you, and you also dedicated the same in me, without the concept of doer and doing…[which again is reiterated in Bhagavad Gita… labhatecha tataH kaamaan mayaiva vihitaan || 7-22 ' All the desires of the adherent like Brahma's abode, immortality etc., are acquired at my grace.' for now show me a place to live…[Another concept. tani sloki.]

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

raaghaveNa evam uk{}taH tu shakra tulya balena vai |
sharabha.ngo mahaapraaj~naH punar eva abraviit vacaH || 3-5-34

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

Thus said by Raghava, who is like Indra in strength, that supremely intellectual Sage Sharabhanga again spoke this sentence this way. [3-5-34]

iha raama mahaatejaaH sutiikshNo nama dhaarmikaH |
vasati araNye niyataH sa te shreyo vidhaasyati || 3-5-35

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

"Here, oh! Rama, a great resplendent sage named Suteekshna, lives in this forest...a virtuous and a self-disciplined one, and he will do something benignant to you... [3-5-35]

sutiikSNam abhigacCha tvam shucau deshe tapasvinam |
ramaNiiye vanoddeshe sa te vaasam vidhaasyati || 3-5-36

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

"You approach Sage Suteekshna and to you he will arrange housing in his auspicious and dpleasant place woods of hermits... [3-5-36]

imaam mandaakiniim raama pratisrotam anuvraja |
nadiim puSpoDupa vahaam tataH tatra gamiSyasi || 3-5-37

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

" Following opposite to its flow you may follow this River Mandaakini that carries flower-ferries, then you can reach there at Sage Suteekshna’s hermitage...] [3-5-37]

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

eSa panthaa naravyaaghra muhuurtam pashya taata maam |
yaavat jahaami gaatraaNi jiirNaam tvacam iva uragaH || 3-5-38

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

"This is the only way, oh, manly-tiger, and oh, sire, see me for a moment, till I forsake these body parts of mine, like a snake casting its withered moult... [3-5-38]

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

tato agnim su samaadhaaya hutvaa ca aajyena ma.ntravit |
sharabha.ngo mahaatejaaH pravivesha hutaashanam || 3-5-39

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

Then that hymnist on invoking the sacred fire and offering oblations with clarified butter into it, that radiant sage Sharabhanga entered that sacred fire. [3-5-39]

tasya romaaNi keshaam ca tadaa vahniH mahaatmanaH |
jiirNam tvacam tad asthiini yat ca maa.msam ca shoNitam || 3-5-40

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

The fire burnt down that great soul Sharabhanga from head-hair to body hair and thus his shrunk skin, bones and whatever flesh and blood are there, they are also burnt completely. [3-5-40]

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

anuÿ÷na asamarthasya v˜na prasthasya jŸryata× |
bh®gu× agni× jalap˜tena deha tygo vidhŸyate ||

Those who obtained divine knowledge about this mortal body, and those that cannot practice anuSThaana their daily chores, or with any incapability, and those that have left house as holder, and desiccated, could give up their mortal bodies into fire, waters or falling from mountain peaks.

These feats are for yogis, but not for commoners please!

sa ca paavaka sa.mkaashaH kumaaraH samapadyata |
utthaaya agnicayaat tasmaat sharabha.ngo vyarocata || 3-5-41

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

He that Sage Sharabhanga, then reappeared as an youngster in the semblance of Fire, o\n resurrecting from that altar of fire he shone-forth. [3-5-41]

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

sa lokaan aahitaagniinaam R^iSiiNaam ca mahaatmanaam |
devaanaam ca vyatikramya brahma lokam vyarohata || 3-5-42

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

He that Sage Sharabhanga, transcending the ethereal worlds of fire-worshippers, of saints, of great souls, and also of divinities, has ascended to Brahma's abode. [3-5-42]

sa puNya karmaa bhuvane dvijarSabhaH
pitaamaham saanucaram dadarsha ha |
pitaamahaH ca api samiikSya tam dvijam
nananda susvaagatam iti uvaaca ha || 3-5-43

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

He that meritorious and best Brahman Sharabhanga has seen Brahma in Brahma’s abode, and Brahma too, on seeing that Brahman happily spoke to him... "Welcome..." [3-5-43]

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe pa~nchamaH sargaH ||

Thus, this is the 5th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 6

Introduction

After the heavenward journey of Sage Sharabhanga, Rama is approached by others sages and hermits. They inform him about the atrocities of demons around that place. They all ask Rama to eradicate the menace and Rama avows to do so, in order to keep up the tranquillity of those hermitages, and also to obliterate the menace of demons from earth.

sharabha~Nge divam praapte muni sa.nghaaH samaagataaH |
abhyagacChanta kaakutstham raamam jvalita tejasam || 3-6-1

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

On Sage Sharabhanga attaining heaven, groups of sages assembled and approached Rama of Kakutstha dynasty, who is glowing with resplendence. [3-6-1]

vaikhaanasaa vaalakhilyaaH sa.mprakSaalaa mariicipaaH |
ashma kuTTaaH ca bahavaH patra aahaaraaH ca taapasaaH || 3-6-2

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

The sages called Vaikahanasa-s, [who are born out of the nails of Prajaapati, the first ruler of mankind,] also Vaalakhilyaa-s, [those born from His hair,] and those from the water of His feet-wash, and those that thrive on drinking rays of sun and moon alone, and those that pound with stones and others who thrive on leaves alone, are those sages... [3-6-2]

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

danta uluukhalinaH ca eva tathaa eva un.hmajjakaaH pare |
gaatra shayyaa ashayyaaH ca tathaa eva anavakaashikaaH || 3-6-3

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

Some of them use their own teeth to grid the grain they eat, and some who perform ascesis in neck-deep water, and some who sleep with their head resting on their shoulders or on chests without using any kind of bed, and some who do not use any kind of beds either, and some who meditate without any repose sitting in an enclosure without any leg-space. [3-6-3]

munayaH salila aahaaraa vaayu bhakSaaH tathaa apare |
aakaasha nilayaaH ca eva tathaa sthaNDila shaayinaH || 3-6-4

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

And some sages whose food is water alone, or air alone to some, like that some who meditate staying in sky and some who sleep on bare ground itself. [3-6-4]

tathaa uurthva vaasinaH daantaaH tathaa aardra paTa vaasasaH |
sa japaaH ca tapo nityaaH tathaa pa.nca tapo.anvitaaH || 3-6-5

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

Thus some are dwellers on high-peaked places with their senses controlled, and some are wearers of wet cloths, always reciting name or hymn japa and like that some who meditate with five kinds of fire around them. [3-6-5]

sarve braahmyaa shriyaa jyuk{}taa dR^iDha yoga samaahitaaH |
sharabha.nga aashrame raamam abhijagmuH ca taapasaaH || 3-6-6

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

All have Vedic resplendence and firm yogic control, and they have arrived at the hermitage of Sage Sharabhanga for Rama. [3-6-6]

abhigamya ca dharmaj~naa raamam dharma bhR^itaam varam |
uucuH parama dharmaj~nam R^iSi sa.nghaaH samaagataaH || 3-6-7

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

Those virtuous sages coming together in groups neared Rama, the best beholder of virtue, and said to that supreme one in virtue. [3-6-7]

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

tvam ikSvaaku kulasya asya pR^ithivyaaH ca mahaarathaH |
pradhaanaH ca api naathaH ca devaanaam maghavaan iva || 3-6-8

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

"You are the supreme charioteer born in Ikshvaku dynasty hence you are the protector of earth under your control. As with Indra, the ruler of divinities you are a similar ruler for us. [3-6-8]

Or

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

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

vishrutaH triSu lokeSu yashasaa vikrameNa ca |
pitR^i vratatvam satyam ca tvayi dharmaH ca puSkalaH || 3-6-9

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

"You are well renowned in all the three worlds by your repute and valour, and in you abounding are the virtues like truthfulness and devotion to your father, and even righteousness too, is there. [3-6-9]

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

tvaam aasaadya mahaatmaanam dharmaj~nam dharma vatsalam |
arthitvaat naatha vakSyaamaH tat ca naH kSantum arhasi || 3-6-10

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

"You are the great-souled one, knower of righteousness and a patron of virtue... such as you are, on approaching you we beg to state something for which we may please be excused... [3-6-10]

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

adhaarmaH sumahaan naatha bhavet tasya tu bhuupateH |
yo haret bali SaD bhaagam na ca rakSati putravat || 3-6-11

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

"Oh! , very great a-dharma, wrongness, will occur to that king who takes the sixth part of the country's produce as cess, but does not safeguard his subjects like his own sons... [3-6-11]

"Protection of subjects is but natural to all kings, but some kings do so for a particular reason, hence this appeal of ours" thus say the sages...Govindaraja. "Though you incarnated yourself to protect the entire universe, so you have to protect us too...but why a special appeal of ours when you are duty bound... that means, we with an unbearable angst of ours make this appeal according to the social custom, but not to harass you. Hence we remind you, Rama, of your kingly duties to safeguard us..." Maheshvara Tirtha. atra a pram˜dena praj˜× samrakÿaõŸy˜× - rakÿaõ˜t uttama loka av˜pti× - arakÿaõe doÿa× ca bhavati iti s¨citam - dharm˜k¨tam

yu.njaanaH svaan iva praaNaan praaNaiH iSTaan sutaan iva |
nitya yuk{}taH sadaa rakSan sarvaan viSaya vaasinaH || 3-6-12
praapnoti shaashvatiim raama kiirtim sa bahu vaarSikiim |
brahmaNaH sthaanam aasaadya tatra ca api mahiiyate || 3-6-13

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

"A king shall treat all the subjects of kingdom as his own sons, and he shall protect them as though he is ready to save them at the cost of his own lives, and he who will always be endeavouring in that manner will attain permanent renown lasting for many for many years to come, and thereby he attains a prosperous place even in Brahma's abode... [3-6-12, 3]

yat karoti param dharmam muniH muula phala ashanaH |
tatra raaj~naH catur bhaagaH prajaa dharmeNa rakSataH || 3-6-14

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

"He who righteously protects his subjects will get one fourth of the merit of great duty-bound deeds performed by each individual sage, say yajna-s, ascesis, meditation etc. performances. [3-6-14]

so ayam braahmaNa bhuuyiSTho vaanaprastha gaNo mahaan |
tvam naatho anaathavat raama raakSasaiH hanyate bhR^isham || 3-6-15

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

"O, Rama, though you are there as protector for the hermitages, suchlike this one, where the most reverent Brahmans are there numerously, they look as though forsaken, for they are being demolished by demons, devastatingly... [3-6-15]

ehi pashya shariiraaNi muniinaam bhaavita aatmanaam |
hataanaam raakSasaiH ghoraiH bahuunaam bahudhaa vane || 3-6-16

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

"Come and see many of the bodies of the sages, the contemplative souls, that are variously killed by ghastly demons in the forest... [3-6-16]

pa.mpaa nadii nivaasaanaam anumandaakiniim api |
citrakuuTa aalayaanaam ca kriyate kadanam mahat || 3-6-17

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

"At Pampa riverside, and alongside of River Mandakini, and at the surroundings of Mt. Chitrakuta also, this hideous warfare is being done... [3-6-17]

evam vayam na mR^iSyaamo viprakaaram tapasvinaam |
kriyamaaNam vane ghoram rakSobhiH bhiima karmabhiH || 3-6-18

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

"Thus. we are not able to tolerate this injustice to the sages, being executed in this forest by the demons with fiendish deeds, in a ghastly manner... [3-6-18]

tataH tvaam sharaNaartham ca sharaNyam samupasthitaaH |
paripaalaya naH raama vadhyamaanaan nishaacaraiH || 3-6-19

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

"Therefore we present ourselves before you as you are our protector, for the purpose of your protecting us that are being killed by nightwalkers... please safe guard us... [3-6-19]

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

paraa tvattaH gatiH viira pR^idhivyam na upapadyate |
paripaalaya naH sarvaan raaxasebhyo nR^ipaatmajaH || 3-6-20

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

"Other than you, oh, valorous Rama, no way-out is deducible on this earth, hence oh, prince, protect all of us from the demons... [3-6-20]

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

etat shrutvaa tu kaakutsthaH taapasaanaam tapasvinaam |
idam provaaca dharmaatmaa sarvaan eva tapasvinaH || 3-6-21

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

On hearing all that is said by the sages of great penance, he that virtue souled Rama said this unto all of the sages. [3-6-21]

na evam arhatha maam vak{}tum aaj~naapyaH aham tapasvinaam |
kevalena sva kaaryeNa praveSTavyam vanam mayaa || 3-6-22

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

"Unapt is this way of speaking to me...command me, for I am at your behest... just for my personal purpose I had to enter the forests.... [3-6-22]

viprakaaram apaakraSTum raaxasaiH bhavataam imam |
pituH tu nirdeshakaraH praviSTo aham idam vanam || 3-6-23

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

"I entered this forest as ordered by my father and even to obliterate the unconscionable state of yours owing to the misdeeds of demons. [3-6-23]

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

bhavataam artha siddhyartham aagato.aham yadR^icChayaa |
tasya me ayam vane vaaso bhaviSyati mahaaphalaH | 3-6-24

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

"Perchance I have come for the achievement of your purpose, such as I am, dwelling in this forest will immensely be fruitful to me... [3-6-24]

tapasvinaam raNe shatruun hantum icChaami raakSasaan |
pashyantu viiryam R^iSayaH saH braatur me tapodhanaaH || 3-6-25

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

"I wish to eliminate demons, the enemies of sages, in war... let the sages behold my valour, and my brother's valour in doing so..." Thus Rama promised the sages. [3-6-25]

dattvaa abhayam ca api tapo dhanaanaam
dharme dhR^iita aatmaa saha lakSmaNena |
tapo dhanaiH ca api saha aarya dattaH
sutiixNam eva abhijagaama viiraH || 3-6-26

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

Thus giving his aegis to the sages, that valiant Rama who is firmly virtue-souled, journeyed towards Sage Suteekshna with Lakshmana and the sages, and along with the one given by Honourable Janaka, namely Seetha. [3-6-26]

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe SaSThaH sargaH

Thus, this is the 6h chapter in Aranya of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 7

Introduction

Rama arrives at the hermitage of Sage Suteekshna, as directed by Sage Sharabhanga in the previous chapter and asks the sage to show a place to dwell. Suteekshna asks Rama to stay at his own hermitage, which has no other problems than the wild animals that come in herds and make blaring noises. Rama wishes to kill those animals that hamper the tranquillity of hermits living therein, but having observed the kindness of Suteekshna towards those wild animals, however disturbing they may be, Rama refrains to kill them, and would like to go to any other place than this. They spend that night there.

raamaH tu sahitaH bhraatraa siitayaa ca para.mtapaH |
sutiikshNasya aashrama padam jagaama saha taiH dvijaiH || 3-7-1

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

Rama, the enemy-scorcher, has gone towards the threshold of the hermitage of Sage Suteekshna along with his brother Lakshmana and Seetha, also along with those Brahmans who accompanied him all the way. [4-7-1]

sa gatvaa diirgham adhvaanam nadiiH tiirtvaa bahu udakaaH |
dadarsha vimalam shailam mahaa merum iva unnatam || 3-7-2

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

He travelling on a long way, and on crossing rivers with plenty of waters has seen a tranquil mountain towering like great Mt. Meru. [3-7-2]

tataH tad ikshvaaku varau satatam vividhaiH drumaiH |
kaananam tau vivishatuH siitayaa saha raaghavau || 3-7-3

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

Then those best ones from Ikshvaku dynasty, those two Raghava-s along with Seetha have entered the forest which will always be full with diverse trees. [3-7-3]

praviSTaH tu vanam ghoram bahu puSpa phala drumam |
dadarsha aashramam ekaante ciira maalaa pariSkR^itam || 3-7-4

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

Entering that perilous forest with its many a flower and fruit bearing trees, they have seen the hermitage in a reclusive place adorned with rows of jute cloths as though garlanding it. [3-7-4]

tatra taapasam aasiinam mala pa~Nkaja dhaariNam |
raamaH sutiikshNam vidhivat tapodhanam abhaaSata || 3-7-5

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

There on seeing the ascetically rich Sage Suteekshna sitting in yogic posture with his body bearing lotus-like blotches of soil, Rama dutifully spoke to him. [3-7-5]

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

apavitro v˜ pavitro v˜ sarva avasth˜m gato api v˜ |
ya× smaret puõýarŸk˜kÿam sa b˜hya abhyantara× þuci× ||

raamo.aham asmi bhagavan bhavantam draSTum aagataH |
tat maa abhivada dharmaj~na maharSe satya vikrama || 3-7-6

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

"Oh! godly sage I am Rama, I have come to see you, hence oh, knower of virtue, oh, great sage, oh, one with truthfulness as your courage, please talk to me..." [3-7-6]

sa niriikSya tataH dhiiro raamam dharmabhR^itaam varam |
samaashliSya ca baahubhyaam idam vacanam abraviit || 3-7-7

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

Then that sage having seen that brave and best proponent of virtue, Rama, embraced him with both of his hands, and spoke this sentence. [3-7-7]

svaagatam te raghu shreSTha raama satyabhR^itaam vara |
aashramao ayam tvayaa aakraantaH sanaatha iva saa.mpratam || 3-7-8

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

"Welcome to you Rama, best of Raghu dynasty and the best patron of truth, and when you presently caught this hermitage unprepared this has become a well-lorded one... [3-7-8]

pratiikshamaaNaH tvaam eva na aarohe aham mahaayashaH |
deva lokam ito viira deham tyak{}tvaa mahiitale || 3-7-9
citrakuuTam upaadaaya raajya bhraSTo asi me shrutaH |

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

"I am awaiting for you only, oh, greatly renowned one, without my ascent to heavens by casting off this body on the earth's plane, oh, brave one, for I have heard that you have arrived at Chitrakuta after you are repudiated from your kingdom... [3-7-9]

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

iha upayaataH kaakutsthaH devaraajaH shatatakratuH || 3-7-10
upaagamya cha me devo mahaadevaH sura iishvaraH |
sarvaan lokaan jitaan aaha mama puNyena karmaNaa || 3-7-11

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

"The king of gods and the chief invitee in hundred sacrifices Indra approached me, and that great deity said me that I have conquered all the worlds by my meritorious deeds... [3-7-10, 11]

teSu deva R^iSi juSTeSu jiteshu tapasaa mayaa |
mat prasaadaat sa bhaaryaH tvam viharasva sa lakshmaNaH || 3-7-12

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

"Let me bequeath those worlds that are cherished by gods and sages alike, but which are won over by me by my ascesis, and you enjoy in them with your wife and with your brother Lakshmana... [3-7-12]

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

tam ugra tapasam diiptam maharSim satya vaadinam |
pratyuvaaca aatmavaan raamo brahmaaNam iva vaasavaH || 3-7-13

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

That self-respecting Rama replied the radiant sage with intense asceticism, a great soul and an advocate of truth by himself, as Indra would reply to Brahma. [3-7-13]

aham eva aahariSyaami svayam lokaan mahaamune |
aavaasam tu aham icChaami pradiSTam iha kaanane || 3-7-14

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

"I alone can gain all those worlds, oh, great saint, I now seek a place to dwell here in this forest as indicated by you... [3-7-14]

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

bhavaan sarvatra kushalaH sarvabhuuta hite rataH |
aakhyaataH sharabha.ngena gautamena mahaatmanaa || 3-7-15

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

"You are an expert in all affairs, and you are interested in the welfare of all the beings, so said the great souled Sage Sharabhanga of Sage Gautama's dynasty..." [So said Rama to the sage.] [3-7-15]

evam uk{}taH tu raameNa maharSiH loka vishrutaH |
abraviit madhuram vaakyam harSeNa mahataa yutaH || 3-7-16

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

When said thus by Rama, that great sage with world renown spoke sweet worded sentence with great pleasure. [3-7-16]

ayam eva aashramo raama guNavaan ramyataam iti |
R^iSi sa.ngha anucaritaH sadaa muula phalair yutaH || 3-7-17

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

"You can take delight in this good featured hermitage alone, for groups of sages will always be moving here, and this always contains tubers and fruits..." Thus said Sage Suteekshna. [3-7-17]

imam aashramam aagamya mR^iga sa.nghaa mahiiyasaH |
ahatvaa pratigacChanti lobhayitvaa akutobhayaaH || 3-7-18

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

"But herds of very large animals will be coming to this hermitage, they return after scaring us, of course without killing anyone, and they fear none... [3-7-18]

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

naa anyo doSo bhavet atra mR^igebhyaH anyatra viddhi vai |
tat shrutvaa vacanam tasya maharSeH lakshmaNaagrajaH || 3-7-19
uvaaca vacanam dhiiro vigR^ihya sa sharam dhanuH |

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

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

taan aham sumahaabhaaga mR^igasa.nghaan samaagataan || 3-7-20
hanyaam nishita dhaareNa shareNa nata parvaNaa |

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

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

bhavaan tatra abhiSajyeta kim syaat kR^icChra taram tataH || 3-7-21
etasmin aashrame vaasam ciram tu na samarthaye |

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

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

tam evam uk{}tvaa uparamam raamaH sa.mdhyaam upaagamat || 3-7-22
anvaasya pashcimaam sa.ndhyaam tatra vaasam akalpayat |
sutiikshNasya aashrame ramye siitayaa lakshmanena cha || 3-7-23

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

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

tataH shubham taapasa annam
svayam sutiikshNaH puruSarSabhaabhyaam |
taabhyaam susatkR^itya dadau mahaatmaa
sa.ndhyaa nivR^ittau rajaniim samiikshya || 3-7-24

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

Then the great soul Sage Suteekshna on completing his evening rituals and on observing the fall of night he himself courteously served food that is auspicious and worthy of sages to two of the best men, Rama and Lakshmana. [3-7-23]

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

.

Endnote

In aascharya raamayana , another traditional rendering of this epic, it is said that Rama, while staying at this hermitage when night advanced, went out of the hermitage and killed all those animals. Not the above mentioned deer, but very big, blaring animals. The thrust of his arrows made the carcasses of those massive animals fall before the demon Kabandha. Kabandha is a cursed angle and will be released of his curse later by Rama. This Kabandha has no body parts below his chest, but has long hands with which he captures his prey that comes within the ambit of his long and strong hands. Kabandha is thus fed upon the kill of Rama, because Kabandha is a keynote character in giving information to Rama, and he is to be kept alive till such time. But all this is unknown to other in-mates of the hermitage, including Seetha. The next morning Rama, in a personal conversation with Seetha, reveals what he has done during the previous night, to her surprise and praise.

iti vaalmiiki raamaayanae aadi kaavye araNya kaaNDe saptamaH sargaH

Thus, this is the 7h chapter in Aranya Kanda of Valmiki Ramayana,the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 8

Introduction

Rama and others, having spent that night in the hermitage of Sage Suteekshna, start to go from there on the next day morning, duly taking permission from the sage. While bidding farewell to Rama and others, Sage Suteekshna explains concern about the forests, which are rich natural gifts to human kind and tranquil abodes of hermits, and implicitly suggests to Rama, to somehow safeguard them from the demonic activities in this Dandaka Aranya, by whom these forests are rendered into graveyards, not even honourable graveyards, but stockyards for heaps of dead bodies, bones and skulls, for no faulty reason of the saints and sages.

raamaH tu saha saumitriH sutiikSNena abhipuujitaH |
pariNaamya nishaam tatra prabhaate pratyabudhyata || 3-8-1

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

Rama along with Soumitri is well revered by Sage Suteekhsna, spent that night there and awoken in the morning. [3-8-1]

utthaaya ca yathaa kaalam raaghavaH saha siitayaa |
upaspR^ishya su shiitena toyena utpala ga.ndhinaa || 3-8-2

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

Rama got up according to time along with Seetha and touched finely cool water with lotus-fragrance for morning bath. [3-8-2]

atha te agnim suraam ca eva vaidehii raama lakshmaNau |
kaalyam vidhivat abhyarcya tapasvi sharaNe vane || 3-8-3
udayantam dinakaram dR^iSTvaa vigata kalmaSaaH |
sutiikshNam abhigamya idam shlakshNam vacanam abruvan || 3-8-4

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

Then they all, Vaidehi, Rama and Lakshmana, on worshipping sacred fire and deities dutifully in the shelter of the sages in that forest and on seeing the dawning sun, they are reft of their blemishes, and then they approached Sage Suteekshna speaking this sentence gently. [3-8-3, 4]

sukhoSitaaH sma bhagavan tvayaa puujyena puujitaaH |
aapR^icChaamaH prayaasyaamo munayaH tvarayanti naH || 3-8-5

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

"We stayed here happily, oh, god, venerated by a venerable one like you, and here we come to ask your permission as we wish to journey on, as the sages are hastening us... [3-8-5]

tvaraamahe vayam draSTum kR^itsnam aashrama maNDalam |
R^iSiiNaam puNya shiilaanaam daNDakaaraNya vaasinaam || 3-8-6

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

"We make haste to see the habitats of hermitages in their entirety, and even wish to see the sages with meritorious selves living in Dandaka forest... [3-8-6]

abhyanuj~naatum icChaamaH saha ebhiH munipu~NgavaiH |
dharma nityaiH tapo daantaiH vishikhaiH iva paavakaiH || 3-8-7

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

"We wish to have your permission, and that of these eminent sages, who are ever virtuous, self-controlled by their ascesis, and who look like the veritable tongues of sacred fire... [3-8-7]

aviSahya aatapo yaavat suuryo na ati viraajate |
amaargeNa aagataam lakshmiim praapya iva anvaya varjitaH || 3-8-8
taavat icChaamahe gantum iti uk{}tvaa caraNau muneH |
vavande saha saumitriH siitayaa saha raaghavaH || 3-8-9

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

"We wish to proceed before sun attains an intolerable glare, like an unworthy person of unworthy lineage attains wealth in an improper way with much glare..." saying so Rama with Seetha and Lakshmana venerated at the feet of that sage Suteekshna. [3-8-8, 9]

tau sam spR^isha.ntau caraNau utthaapya munipu.ngavaH |
gaaDham aashliSya sasneham idam vacanam abraviit || 3-8-10

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

That eminent sage lifted them that are touching his feet, embraced them tightly, and said this sentence in all his friendliness. [3-8-10]

ariSTam gacCha panthaanam raama saumitriNaa saha |
siitayaa ca anayaa saardham Chaaya eva anuvR^ittayaa || 3-8-11

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

"Proceed in an invulnerable way, Rama, along with Lakshmana, and with this Seetha while she follows you closely like a shadow... [3-8-11]

pashya aashrama padam ramyam daNDakaaraNya vaasinaam |
eSaam tapasvinaam viira tapasaa bhaavita aatmanaam || 3-8-12

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

"See the pleasant thresholds of the hermitages of the dwellers in the forests of Dandaka, oh! Valiant one, whose souls are consecrated just by their ascesis... [3-8-2]

supraajya phala muulaani puSpitaani vanaani ca |
prashasta mR^iga yuuthaani shaanta pakSi gaNaani ca || 3-8-13
phulla pa.nkaja khaNDaani prasanna salilaani ca |
kaaraNDava vikiirNaani taTaakaani saraa.msi ca || 3-8-14
drakSyase dR^iSTi ramyaaNi giri prasravaNaani ca |
ramaNiiyaani araNyaani mayuura abhirutaani ca || 3-8-15

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

"See the well-flowered woodlands with well-grown fruits and tubers, with herds of best animals and peaceful bird flocks... tranquil waters with spreading clusters of bloomed lotuses and water-birds in the pools and lakes... eye-pleasing rapids from mountains and you can see pleasant forests loaded with the hearty screams of precooks... [3-8-13, 14, 15]

gamyataam vatsa saumitre bhavaan api ca gacChatu |
aagantavyam ca te dR^iSTvaa punaH eva aashramam prati || 3-8-16

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

"My dear Rama, you may go and Soumitri you too also may go... but come again towards this hermitage after seeing all of them... [3-8-16]

evam uk{}taH tathaa iti uk{}tvaa kaakutsthaH saha lakSmaNaH |
pradakSiNam munim kR^itvaa prasthaatum upacakrame || 3-8-17

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

Thus said by the sage, Rama in his turn said to him, "so be it..." and having performed circumambulations around the sage he started to journey on. [3-8-17]

tataH shubhatare tuuNii dhanuSii ca aayatekSaNaa |
dadau siitaa tayoH bhraatroH khaDgau ca vimalau tataH || 3-8-18

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

Then the broad eyed Seetha gave auspicious quivers and bows to those brothers and then spotless swords too. [3-8-18]

aabadhya ca shubhe tuuNii caape ca aadaaya sasvane |
niSkraantau aashramaat gantum ubhau tau raama lakSmaNau || 3-8-19

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

Both of those two Rama and Lakshmana tied their beautiful quivers well on their backs, and took the twangy bows and exited from that hermitage to go on their way. [3-8-19]

shiighram tau ruupasa.mpannau anuj~naatau maharSiNaa |
prasthitau dhR^ita chaapaa asii siitayaa saha raaghavau || 3-8-20

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

Those two Raghava-s, the handsome princes, have swiftly set out when permitted by that august sage, wielding bows and swords, and along with Seetha. [3-8-20]

iti vaalmiiki raamaayaNe aadikaavye araNya kaaNDe aSTamaH sargaH

Thus, this is the 8th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

(My humble salutations to the lotus feet of Sreeman Brahmasri D Hanumantharao ji and Sreeman Brahmasri K M  K Murthy ji for the collection