Sri Valmiki Ramayanam -Aranya Kanda (Book 3) Sarga 13 to 22

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

Chapter [Sarga] 13

Introduction

Rama requests Sage Agastya to indicate a place in the forest to make a residence during the days of exile. Sage Agastya foresees the next course of Ramayana, and orients his conversation around womanhood and Seetha. Then that sage informs Rama to proceed to Panchavati where Seetha will be delightful of its surroundings.

raama priito asmi bhadram te parituSTo asmi lakSmaNa |
abhivaadayitum yan maam praaptau sthaH saha siitayaa || 3-13-1

1. raama priitaH asmi= oh, Rama, delighted, I am; bhadram te= safe, you be; pari tuSTAH asmi lakSmaNa= well, contented, I am, Lakshmana; yat= by which reason; siitayaa saha maam abhivaadayitum praaptau sthaH= with, Seetha, me, to pay respects, arrived, you have.

" I am delighted Rama, safe you be, oh Lakshmana, well-contended I am for you have come to pay respects to me along with Seetha. [3-13-1]

adhva shrameNa vaam khedo baadhate pracura shramaH |
vyak{}tam ut{}kaNThate vaa api maithilii janaka aatmajaa || 3-13-2

2. adhva shrameNa pracura shramaH= pathway, strain of, much, strain; vaam baadhate= you two, it is painful; janaka aatmajaa maithilii vaa api= Janaka's, daughter, Maithili, or, even; vyaktam ut kaNThate= evident, above, necks.

"The well-worn trail of yours on pathway is strenuousness and painful for you two, and it is evident from the sweat above your necks, even much more for Janaka's daughter, Maithili. [3-13-2]

The word utkaNTha is interpreted in two ways. One is ut kaNTha above neck, sides of face; the other being the anxiousness to get some rest. Thus, they are either wet with sweat or also anxious to get rest after a long trek in woods.

eSaa ca sukumaarii ca khedaiH ca na vimaanitaa |
praaajya doSam vanam praptaa bhartR^i sneha pracoditaa || 3-13-3

3. sukumaarii ca= delicate one, also; khedaiH ca na vimaanitaa= by distresses, also, not, discomforted; eSaa= she is; bhartR^i sneha pra coditaa= husband's, friendship, well, motivated by; praaajya doSam vanam praptaa= highly, detrimental, forests, she came to.

"She is delicate and not discomforted by such distresses earlier, yet motivated by her friendship she came to these highly detrimental forests. [3-13-3]

yathaa eSaa ramate raama iha siitaa tathaa kuru |
duSkaram kR^itavatii eSaa vane tvaam abhigacChatii || 3-13-4

4. raama= Rama; eSaa siitaa iha yathaa ramate= this, Seetha, here, as to how, she takes delight; tathaa kuru= that way, make happen; eSaa vane tvaam abhigacChatii= she, in forest, you, following; duS karam kR^itavatii not, possible [impossible,] [deed] she has done.

"In which way Seetha takes delight in these forests, Rama, that you may ensure to her, for she has done an impossible deed in following you to forests, an impossible deed for womenfolk, in general. [3-13-4]

eSaa hi prakR^itiH striiNaam aasR^iSTe raghuna.ndana |
samastham anura.nja.nte viSamastham tyajanti ca || 3-13-5

5. raghunandana= oh, Raghu's, scion; aa + sR^iSTe= [from the] beginning of, creation; striiNaam prakR^itiH hi eSaa= woman's, nature, indeed, is this way; sama+stham anuranjante= [husbands] in good fortune, they devote; viSama+stham tyajanti ca= in ill fortune, leave off.

"From the beginning of creation the nature of women is this way only, oh scion of Raghu, they devote themselves to their men in good fortune, but they leave them off in ill fortune. [3-13-5]

shata hradaanaam lolatvam shastraaNaam tiikSNataam tathaa |
garuDa anilayoH shaighryam anugacChanti yoSitaH || 3-13-6

6. yoSitaH= women; shata hradaanaam lolatvam= with hundred, flow's, dangling [with the mercuriality of hundreds of dangling streaks of lightning]; shastraaNaam tiikSNataam with weapon's, incisiveness; tathaa garuDa anilayoH shaighryam= likewise, eagle, gust of wind, speediness of; anugacChanti they string along.

"With the mercuriality of hundreds of streaks of thunderbolt and with the incisiveness of a weapon, and with the speediness of an eagle or the gusty wind, the women are conformable. [3-13-6]

The flashes of thunderbolts are famous for their mercuriality and so capricious are the women's hearts with the speed of lightning, and razor sharp will be their attitude to cut-off the age-old friendship, if they are ill at ease, and they sever relations with the speediness of an eagle or a gust.

iyam tu bhavato bhaaryaa doSair etair vivarjitaaH |
shlaaghyaa ca vyapadeshyaa ca yathaa devii hi arundhatii || 3-13-7

7. bhavataH bhaaryaa= your, wife; iyam tu= she is, but; etaiH doSaiH vi varjitaaH= with these, stigmas, devoid of; devii arundhatii yathaa= lady, Arundhati, like; shlaaghyaa ca vyapadeshyaa [vi apa dish] ca= exemplary, also, estimable, also.

"But she this wife of yours is devoid of all those stigmas, an exemplary and an estimable lady, like Lady Arundhati. [3-13-7]

Lady Arundhati is the wife of Sage Vashishta, an exemplary lady in devotion to her husband and she has become a star in the sky by virtue of that devotion. Even today in marriages, at the close of all observances, this star in skies is shown to the bride imbuing a sense of devotion to her bridegroom, may it be in noontime.

ala.mkR^ito ayam deshaH ca yatra saumitriNaa saha |
vaidehyaa ca anayaa raama vatsyasi tvam ari.mdama || 3-13-8

8. arindama raama oh, enemy-destroyer, Rama; saumitriNaa saha= Soumitri, along with; anayaa vaidehyaa ca= with this, Vaidehi, also; yatra tvam vatsyasi= where, you will, live; ayam deshaH ca alankR^itaH= that, province, is also, glorified.

"Where you wish to put up along with Lakshmana and with this Seetha, oh, enemy-destroyer Rama, that province shall be glorified." So said Sage Agastya to Rama." [3-13-8]

evam uk{}taH tu muninaa raaghavaH sa.myata a.njaliH |
uvaaca prashritam vaakyam R^iSim diiptam iva analam || 3-13-9

9. evam uktaH tu muninaa= thus, said, by sage; raaghavaH= Raghava; samyata anjaliH= adjoining, palms; diiptam iva analam= he who is glowing, like, ritual-fire; R^iSim= to sage; uvaaca prashritam vaakyam= spoke, amiable, sentence.

Thus said by the sage, Raghava spoke amiable this sentence adjoining his palms to the sage who is glowing like a ritual-fire. [3-13-9]

dhanyosmi anugR^ihiitosmi yasya me muni pu.mgavaH |
guNaiH sabhraatR^i bhaaryasya guruH naH parituSyati || 3-13-10

10. sa bhraatR^i bhaaryasya guNaiH= with, brother's, wife's, by virtues; yasya me= to him, such as me; naH guruH muni pungavaH my, mentor, sage, the eminent; pari tuSyati= is well-pleased; by that; dhanyaH asmi= privileged, I am; anu gR^ihiitaH asmi= blessed, I am.

"I am privileged and blessed as my mentor and the eminent age is well pleased with the virtues of my brother and wife which are non-dissimilar to mine. [3-13-10]

kintu vyaadisha me desham sa udakam bahu kaananam |
yatra aashrama padam kR^itvaa vaseyam nirataH sukham || 3-13-11

11. kintu= but; yatra aashrama padam kR^itvaa= where, hermitage's, threshold, on erecting; nirataH sukham vaseyam self-composedly, happily, I can reside; such a; desham= place; sa udakam= with, water; bahu kaananam= many, forests; vyaadisha[vi aa dish] be directed, be shown.

"But a place with water and many forests may please be shown, where I can reside happily and self-composedly on erecting a hermitage." Thus Rama asked the Sage Agastya. [3-13-11]

tato abraviit muni shreSThaH shrutvaa raamasya bhaaSitam |
dhyaatvaa muhuurtam dharmaatmaa dhiiro dhiirataram vacaH || 3-13-12

12. tataH= then; dharmaatmaa= virtuous one; dhiiraH= confident one; muni shreSThaH= sage, the eminent; raamasya bhaaSitam vacaH shrutvaa= Rama's, said, saying, on hearing; dhyaatvaa muhuurtam= contemplated, a while; dhiira taram vacaH abraviit= intellectual [ideational,] more, word, said.

Then that eminent sage Agastya on contemplating a while about what Rama has said, that virtuous and confident sage spoke more ideational word to Rama. [3-13-12]

Rama wanted a place with 'many forests,' which is non-conditional to his exile. Some versions contain after dharma aatmaa , and said tato vaacha vacaH subham. This will not appear in critical or eastern recessions. For this diiraH dhiira taram vacaH , is there. It is said, that sage Agastya contemplated for a while, and envisioning the future of Seetha's abduction and Rama's elimination of Ravana etc by his yogic power, he said to Rama to stay at Panchavati. This is because, he himself is courageous sage in eliminating the demons, trusting that Rama also will do the same, he has shown a place which has many forests' around it, that too as Rama desired.

ito dvi yojane taata bahu muula phala udakaH |
desho bahu mR^igaH shriimaan pa.ncavaTi abhivishrutaH || 3-13-13

13. taata= oh, dear; bahu muula phala udakaH= with many, tubers, fruits, waters; bahu mR^igaH= with many, deer; shriimaan= a prosperous one; pancavaTi abhi vishrutaH deshaH Panchavati, well, renowned as, the place; itaH dvi yojana= from here, two yojana-s.

"A most prosperous place called Panchavati is there at a distance of two yojana-s from here, oh, dear Rama, which is abundant with tubers, fruits, water, and many deer." Thus Agastya started to tell. [3-13-13]

tatra gatvaa aashrama padam kR^itvaa saumitriNaa saha |
ramasva tvam pitur vaakyam yathaa uk{}tam anupaalayan || 3-13-14

14. tvam saumitriNaa saha tatra gatvaa= you, there, Soumitri, along with, on going, there; aashrama padam kR^itvaa= hermitage, on erecting; yathaa uktam pituH vaakyam anupaalayan= as, decreed, father's, sentence [order], complying with; ramasva you take delight.

"On your going there along with Saumitri, and on erecting a hermitage you may take delight in there complying the decreed order of your father. [3-13-14]

vidito hi eSa vR^ittaa.nto mama sarvaH tava anagha |
tapasaH ca prabhaaveNa snehaad dasharathasya ca || 3-13-15

15. anagha= oh, merited one; tapasaH prabhaaveNa= by [my ascesis,] ability of; snehaat dasharathasya ca= iby my friendship, with Dasharatha, also; tava eSa sarvaH vR^ittaantaH= your, this, all of, episode; viditaH hi known, indeed.

"Indeed all of this episode of yours is known to me, oh, merited one, by the ability of my asceticism, and also by my friendship with Dasharatha. [3-13-15]

hR^idayasthaH ca te Chando vij~naataH tapasaa mayaa |
iha vaasam pratij~naaya mayaa saha tapo vane || 3-13-16
ataH ca tvaam aham bruumi gacCha pa.ncavaTiim iti |

16, 17a. te hR^idayaH sthaH ca ChandaH= your, in heart, abided, certitude; maya tapasaa vij~naataH by me, by asceticism, is known; ataH= thereby; maya saha iha tapaH vane= me, along with, in ascetic, woods; vaasam pratij~naaya= dwelling, I said; [it is explicitly unsaid by Agastya that Rama may stay here, but deemed to have been said by commentators]; pancavaTiim gacCha iti tvaam aham bruumi= to Panchavati, you go, thus as, to you, I am, telling [advising.]

"I am in the know of your heartfelt certitude by my ascesis, thereby I wish to advise you to go to Panchavati, though I said that you may dwell in these ascetic-woods along with me. [3-13-16, 17a]

sa hi ramyo vanoddesho maithilii tatra ra.msyate || 3-13-17
sa deshaH shlaaghaniiyaH ca na atiduure ca raaghava |

17b, 18a. raaghava= oh, Raghava; saH vanoddeshaH ramyaH hi= that, woodland, are delightful, isn't it; saH deshaH shlaaghaniiyaH ca= that, place, is praiseworthy, also; [because it is]; na ati duure ca= not, very, far off, also; maithilii tatra ramsyate= Maithili, therein, can take delight.

"That woodland will be delightful, isn't it Raghava, for it is praiseworthy and not very far off from here, and Seetha can take delight in there. [3-13-17b, 18a]

godaavaryaaH samiipe ca maithilii tatra ra.msyate || 3-13-18
praajya muula phalaiH caiva naanaa dvija gaNair yutaH |
vivik{}taH ca mahaabaaho puNyo ramyaH tathaiva ca || 3-13-19

18b, 19. maithilii tatra godaavaryaaH samiipe ramsyate= Maithili, there, at Godavari, nearby, takes delights; praajya muula phalaiH caiva= bounteous, tubers, fruits, also; naanaa dvija gaNaiH yutaH= various, bird, flocks; mahaa baahuH= great, dexterous Rama; vi viktaH ca= verily, reclusive, too; puNyaH tathaa eva ca= meritorious, like that, even, also ramyaH= appealing one.

"There Maithili will take delight nearby River Godavari, and it is with abundant tubers, fruits, various are its bird flocks, and it is very reclusive too, oh, great dextrous Rama, further it is meritorious and appealing. [3-13-18b, 19]

bhavaan api sadaacaaraH ca shak{}taH ca parirakSaNe |
api ca atra vasan raama taapasaan paalayiSyasi || 3-13-20

20. bhavaan api sat aacaaraH= you are, even, with good, bearing; pari rakSaNe shaktaH= to safeguard, you are capable; api ca= even also; atra vasan= there, while residing; raama= Rama; taapasaan paalayiSyasi= hermits, you can protect.

"Even you, Rama, with your good deportment are capable to safeguard the hermits while residing there. [3-13-20]

etat aalakSyate viira madhuukaanaam mahat vanam |
uttareNa asya ga.ntavyam nyagrodham api gacChataa || 3-13-21

21. viira= oh, brave one; etat madhuukaanaam mahat vanam aalakSyate= this, Madhuuka [bassia latifolia, flowers of which are used to distil liquor] trees, great, forest, that seen; asya uttareNa= by its, north; nyagrodham api gacChataa gantavyam= banyan tree, also, on advancing towards, you have to proceed.

"Oh, brave one, you see this great forest of flower-liquor trees, you have to proceed north of it and advance towards a banyan tree. [3-13-21]

tataH sthalam upaaruhya parvatasya aviduurataH |
khyaataH pa.ncavaTii iti eva nitya puSpita kaananaH || 3-13-22

22. tataH sthalam upa aaruhya= then, upland, on climbing up; parvatasya avi duurataH= from mountain, not, far away; pancavaTii iti eva khyaataH Panchavati, thus, that way, renowned; nitya puSpita kaananaH= ever, blooming, forest [is there.]

"Then on climbing up an upland a mountain is seen, that which is also not far away, and that renowned Panchavati is there in an ever-blooming forest in the valley of that mountain." Said Sage Agastya to Rama. [3-13-22]

agastyena evam uk{}taH tu raamaH saumitriNaa saha |
satkR^itya aama.ntrayaamaasa tam R^iSim satya vaadinam || 3-13-23

23. agastyena evam uktaH tu= by Agastya, thus, said, but; raamaH saumitriNaa saha= Rama, Soumitri, along with; satya vaadinam= truth, advocator; tam R^iSim that, Sage is; sat kR^itya aamantrayaamaasa= well venerated, bade farewell.

When thus said by Sage Agastya, Rama along with Soumitri venerated and bade farewell to that truth advocator sage Agastya. [3-13-23]

tau tu tena abhyanuj~naatau kR^ita paada abhivandanau |
tam aashramam pa.ncavaTiim jagmatuH saha siitayaa || 3-12-24

24. tena abhi anuj~naatau= by him [Agastya,] well, bidden; tau= those two Rama and Lakshmana; kR^ita paada abhi vandanau= who have made, offered, venerations; saha siitayaa= with, Seetha; tam aashramam= to that, hermitage; [tat aashrama padaat= from that hermitage of Agastya]; pancavaTiim= to Panchavati; jagmatuH= proceeded.

Thus well bidden by Sage Agastya those two Rama and Lakshmana have offered their venerations at the feet of that sage and proceeded to their prospective hermitage at Panchavati along with Seetha. [3-12-24]

gR^ihiita caapau tu naraadhipa aatmajau
viSak{}ta tuuNii samareSu akaatarau |
yathaa upadiSTena pathaa maharSiNaa |
prajagmatuH pa.ncavaTiim samaahitau || 3-13-25

25. samareSu a + kaatarau= in war, not, fearful ones; nara adhipa aatmajau= people's, king, sons [princes]; gR^ihiita caapau tu= taken, bows, also; viSakta tuuNii= braced up, quivers; samaahitau= resolutely; maharSiNaa yathaa upadiSTena pathaa by great sage, as, apprised, on route; pancavaTiim pra jagmatuH= to Panchavati, proceeded.

Those princes that are dauntless in war took up their bows and braced up their quivers, and resolutely proceeded to Panchavati on the route apprised by that great sage Agastya. [3-13-25]

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe trayodashaH sargaH

Thus, this is the 13th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 14

Introduction

Rama and the other two on their way to Panchavati come into contact with Jatayu, the mighty eagle. When Rama questions about its identity, Jatayu narrates the creation of animal species along with humans, and informs Rama that he is a friend of King Dasharatha and would like to help Rama in exile

atha pa.ncavaTiim gacchann antaraa raghunandanaH |
aasasaada mahaakaayam gR^idhram bhiima paraakramam || 3-14-1

1. atha= then; raghunandanaH pancavaTiim gacChann= Rahu's descendent, to Panchavati, while proceeding; antaraa= in midway; mahaa kaayam bhiima paraakramam= with mammoth, bodied, with marvellous, might; gR^idhram aasasaada= an eagle he reached, came across.

Then while proceeding to Panchavati that Rahu's descendent came across a mammoth eagle with marvellous might in midway. [3-14-1]

tam dR^iSTvaa tau mahaabhaagau vanastham raama lakSmaNau |
menaate raakSasam pakSim bruvaaNau ko bhavaan iti || 3-14-2

2. mahaabhaagau tau raama lakSmaNau= highly privileged, those two, Rama, Lakshmana; vanastham= in forest [vaTastham= on tree]; tam pakSim dR^iSTvaa= him, that bird, on seeing; kau bhavaan iti= who, you are, thus; bruvaaNau= saying; raakSasam menaate= demon, they presumed.

On seeing such an eagle in the forest those two highly privileged brothers Rama and Lakshmana questioned it asking, "Who you are?" presuming it to be a demon. [3-14-2]

sa tau madhurayaa vaacaa saumyayaa priiNayann iva |
uvaaca vatsa maam viddhi vayasyam pitur aatmanaH || 3-14-3

3. saH= he, that eagle; tau madhurayaa saumyayaa vaacaa= to them, with sweet, soft, with words; uvaaca priiNayann iva= spoke, pleasing them, as though; vatsa= oh boy Rama; maam aatmanaH pituH vayasyam viddhi= me, of your, father's, friend , thus you know.

But that eagle with sweet ad soft words spoke to them as though to please them, "oh boy Rama know me as your father's friend." [3-14-3]

sa tam pitR^i sakham matvaa puujayaamaasa raaghavaH |
sa tasya kulam avyagram atha papracCha naama ca || 3-14-4

4. saH= he that; raaghavaH= Raghava; tam= that bird; pitR^i sakham matvaa puujayaamaasa= him, as father's, friend, accepting, revered; atha saH avyagram= then, he [Rama,] without haste; tasya kulam naama ca papracCha= its, lineage, name, also, asked for.

Accepting that bird as his father's friend Raghava revered it, and he that Rama then asked for that eagle's name and lineage. [3-14-4]

raamasya vacanam shrutvaa kulam aatmaanam eva ca |
aacacakSe dvijaH tasmai sarvabhuuta samudbhavam || 3-14-5

5. dvijaH= that bird; raamasya vacanam shrutvaa= Rama's, words, on hearing; sarva bhuuta sam udbhavam= reg. all, beings, overall, genesis; kulam aatmaanam eva ca= ancestry, himself, thus, also; aacacakSe tasmai= said, to them.

On hearing Rama's words that bird said about his ancestry and himself, and in doing so, that eagle also narrated the overall genesis of all beings. [3-14-5]

puurvakaale mahaabaaho ye prajaapatayo abhavan |
taan me nigadataH sarvaan aaditaH shR^iNu raaghava || 3-14-6

6. puurva kaale mahaabaahuH= once, upon a time, oh dextrous one; Raaghava; ye prajaa patayaH abhavan= those, people's, lords, were there; taan sarvaan= of them, all; me nigadataH= from me, while I narrate; aaditaH= from beginning; shR^iNu= you may listen.

"Once upon a time there were lords of people, oh dextrous Raghava, and you may listen all about them from the beginning, while I narrate [3-14-6]

kardamaH prathamaH teSaam vikR^itaH tad anantaram |
sheSaH ca sa.mshrayaH caiva bahu putraH ca viiryavaan || 3-14-7
sthaaNur mariicir atriH ca kratuH caiva mahaabalaH |
pulastyaH ca a.ngiraaH caiva pracetaaH pulahaH tathaa || 3-14-8
dakSo vivasvaan aparo ariSTanemiH ca raaghava |
kashyapaH ca mahaatejaaH teSaam aasiit ca pashcimaH || 3-14-9

7. teSaam= among them; kardamaH prathamaH= Kardama, the first one; vikR^iitaH tat anantaram= Vikrita, then, afterwards; sheSaH ca samshrayaH caiva= Sesha, also, Samshraya, also thus; bahu putraH ca viiryavaan= with many, children, also, vigorous one; sthaaNuH mariiciH atriH ca= Sthanu, Mariichi, Atri, also; kratuH caiva mahaabalaH= Kratu, also thus, great mighty one; pulastyaH ca angiraaH caiva pracetaaH pulahaH tathaa= Pulasthya, also, Angiira, also thus, Pracheta, Pulah, then; dakSaH vivasvaan aparaH ariSTanemiH ca= Daksha, Vivaswan, then, Arishtanemi; raaghava= oh Raghava; kashyapaH ca mahaatejaaH= Kashyapa, also, great resplendent; teSaam aasiit pashcimaH= of them, was there, the last one.

"Of them Kardama was there at first, and afterwards Sesha, and later Samshraya was there with many children and a vigorous one he was. Then Sthaanu, Mariichi, Atri, the great mighty one Kratu, Pulasthya, Angira, Pracheta and Pulah were there. And oh, Raghava, Daksha, Vivaswan were while the other name of Vivasvan is Arishtanemi, and lastly the great resplendent Kashyapa, was there as Prajapati. [3-14-9] [3-14-7]

prajaapateH tu dakSasya babhuuvur iti vishrutam |
SaSTir duhitaro raama yashasvinyo mahaayashaH || 3-14-10

10. mahaa yashaH raama= oh, highly, glorious, Rama; prajaapateH dakSasya= people's lord, for Daksha; SaSTiH duhitaraH= sixty, daughters; yashasvinyaH= highly renowned ones; babhuuvuH iti vi shrutam= were there, thus, we hear.

"Oh glorious Rama, there were sixty highly renowned daughters to Daksha, thus we hear. [3-14-10]

kashyapaH pratijagraaha taasaam aSTau sumadhyamaaH |
aditim ca ditim caiva danuum api ca kaalakaam || 3-14-11
taamraam krodha vashaam caiva manum ca apy analaam api |

11, 12a. kashyapaH= Kashyapa; taasaam= from them; aditim ca ditim caiva= Aditi, also, Diti, like that; danuum= Danu; api ca= even, also; kaalakaam taamraam krodhavashaam caiva= Kaalakaa Taamra, Krodhavasha, also thus; manum ca api analaam api= Manu, also, even, Anala, also; aSTau su madhyamaaH prati jagraaha= eight, slender, waisted ones, has accepted.

"Of them Kashyapa accepted eight slender-waisted daughters of Daksha Prajapati, namely Aditi, Diti, Danu, Kaalakaa and Taamra, Krodhavasha, also thus Manu and even Anala also as wives. [3-14-11, 12a]

taaH tu kanyaaH tataH priitaH kashyapaH punar abraviit || 3-14-12
putraamH trailokya bhartR^In vai janayiSyatha mat samaan |

12b, 13a. tataH priitaH kashyapaH= then, gladdened, Kashyapa is; taaH kanyaaH punaH abraviit= to them, girls – young wives, in turn, said; trai lokya bhartR^In vai= three, worlds, sustainers of, indeed; mat samaan putraam janayiSyatha= sons, to me, similar, you deliver.

"Then Kashyapa is gladdened and said to those young wives, "You all shall deliver sons similar to me and who can sustain the three worlds." [3-14-12b, 13a]

aditiH tan manaa raama ditiH ca danur eva ca || 3-14-13
kaalakaa ca mahaabaaho sheSaaH tu amanaso abhavan |

13b, 14a. aditiH tan manaa= Aditi, that, agreed; raama= Rama; mahaabaahuH= oh, dextrous one; ditiH ca danuH eva ca= Diti, also, Danu, even, also kaalakaa ca[ manaa]= Kaalakaa, also, [agreed]; sheSaaH tu a manasaH abhavan= others, but, not, heedful, they became;.

"Oh, dextrous Rama, Aditi, Diti, Kaalakaa and Danu have agreed for that, but others became unheedful of Kashyapa's words. [3-14-13b, 14a]

adityaam jaj~nire devaaH trayaH tri.mshat ari.ndama || 3-14-14
aadityaa vasavo rudraa ashvinau ca para.mtapa |

14b, 15a. arindama= oh enemy-destroyer; adityaam devaaH aadityaa vasavaH rudraa ashvinau ca= from Aditi, Aadityaa-s, Vasu-s, two Ashvini-s; trayaH trimshat devaaH jaj~nire= thirty three, gods, are born; parantapa= oh enemy-oppressor.

"Aditi gave birth to twelve Aditya-s, the Sun-gods, eight Vasu-s, the Terrestrials-gods, eleven Rudraa-s, the Fury-gods, and two Ashvinis, the medicine-gods, total thirty-three of them. [3-14-14b, 15a]

ditiH tu ajanayat putraan daityaam taata yashasvinaH || 3-14-15
teSaam iyam vasumatii puraa aasiit sa vana arNavaa |

15b, 16a. taata= oh, boy; ditiH tu yashasvinaH daityaam putraan ajanayat= Diti, but, well-known ones, Daitya-s [so-called demons,] as sons, gave birth to; sa vana arNavaa= with, forests, oceans; iyam vasumatii teSaam puraa aasiit= this, earth, theirs, earlier, was there.

"Oh, boy Rama, Diti gave birth to well-known Daitya-s, the so-called demons, and earlier this earth with forests and oceans belonged to them. [3-14-15b, 16a]

danuH tu ajanayat putram ashvagriivam ari.mdama || 3-14-16
narakam kaalakam caiva kaalakaa api vyajaayata |

16b, 17a. arindama= oh, enemy- destroyer Rama; danuH ashvagriivam putram ajanayat= Danu, to Ashvagriiva or Hayagriiva, the son, gave birth to; narakam kaalakam caiva= Naraka, Kaalaka, also thus; kaalakaa api vyajaayata= Kaalakaa, even gave birth to.

"And oh, enemy-destroyer Rama, Danu gave birth to son Ashvagriiva or also called Hayagriiva, Horse-headed god, and Kaalakaa gave birth to Naraka and Kaalaka. [3-14-16b, 17a]

kraunciim bhaasiim tathaa shyeniim dhR^itaraaSTriim tathaa shukiim || 3-14-17
taamraa tu suSuve kanyaaH pa.nca etaa lokavishrutaaH |

17b, 18a. taamraa tu= Taamraa, but; kraunciim bhaasiim tathaa shyeniim dhR^itaraaSTriim tathaa shukiim= to Krounchi, Bhaasii, then, to Shyenii, Dhritaraashtrii, like that, to Shukii; etaa= these [above mentioned]; loka vishrutaaH panca kanyaaH suSuve= world, renowned, to five, girls, gave birth.

"But Taamraa gave birth to five world renowned girls namely, Krounchi, Bhaasii, Shyenii, Dhritaraashtrii, and Shukii. [3-14-17b, 18a]

uluukaan janayat krauncii bhaasii bhaasaan vyajaayata || 3-14-18
shyenii shyenaam ca gR^idhraama ca vyajaayata sutejasaH |
dhR^itaraaSTrii tu ha.msaam ca kalaha.msaam ca sarvashaH || 3-14-19

18b, 19. krauncii uluukaan janayat= Kraunchii, given birth, to Uluukaa-s [owls]; bhaasii vyajaayata bhaasaan= Bhaasii, gave birth to, Bhaasaa-s [vultures]; shyenii vyajaayata su tejasaH shyenaam gR^idhraama ca= Shyenii, gave birth to, very sharp, eagles, falcons [or, raptors as the case may be]; tu= but [in contrast]; dhR^itaraaSTrii hamsaam ca sarvashaH kala hamsaam ca= Dhritaraashtrii, [gave birth to]; swans, also, all of the, kalahamsa-s [other graceful water-birds.]

"And from each of the five daughters of Taamraa in turn emanated are the other avian species, where Kraunchii gave birth to Uluuka-s, the owls, Bhasii-s gave birth to Bhaasaa-s, the vultures, and Shyenii gave birth to very sharp eagles and falcons, and then Dhritaraashtrii gave birth to swans and all other kinds of graceful water-birds. [3-14-18b, 19]

cakravaakaam ca bhadram te vijaj~ne saa api bhaaminii |
shukii nataam vijaj~ne tu nataayaa vinataa sutaa || 3-14-20

20. saa bhaaminii cakravaakaam ca api vijaj~ne= she, that lady, Chakravaaka birds, also, even, gave birth to; bhadram te= safe, you be Rama; shukii vijaj~ne nataam tu= Shukii, gave birth, to Nata; nataayaaH sutaa vinataa= Nata's, daughter, is Vinata.

"Dhritaraashtrii gave birth even to Chakravaaka water-birds, and Shukii gave birth to a daughter Nata, and Nata's daughter is Vinata. [3-14-20]

dasha krodhavashaa raama vijaj~ne api aatmasa.mbhavaaH |
mR^igiim ca mR^igama.ndaam ca hariim bhadramadaam api || 3-14-21
maata.ngiim atha shaarduuliim shvetaam ca surabhiim tathaa |
sarva lakSaNa sa.mpannaam surasaam kadrukaam api || 3-14-22

21, 22. raama= Rama; krodhavashaa= by Krodhavasha; vijaj~ne api= given birth, even; mR^igiim= Mrigi; mR^igamandaam= Mrigamanda; hariim= Hari; bhadramadaam= Bhadramanda; maatangiim= maatangii; shaarduuliim= shadruulii; shvetaam= shweta; surabhiim= Surabhi; sarva lakSaNa sampannaam surasaam= all, giftedness, possessing, Surasa; kadrukaam api= Kadruva, even to; aatma sambhavaaH dasha= self-same, ten [daughters.]

"Oh, Rama, Krodhavasha gave birth to ten of her self-same daughters namely Mrigi, Mrigamanda, Hari, Bhadramanda, Maatangii, Sharduulii, Shweta, Surabhii, and like that to Surasa, who is embodied with all giftedness, and even to Kadruva. [3-14-21, 22]

apatyam tu mR^igaaH sarve mR^igyaa naravarottama |
R^ikSaaH ca mR^igama.ndaayaaH sR^imaraaH camaraaH tathaa || 3-14-23

23. nara vara uttama= oh, best of the best men Rama; sarve mR^igaaH= all of the, deer; mR^igyaaH apatyam= Mrigi's, progeny; mR^igamandaayaaH apatyam= Mrigamanda's, children are; R^ikSaaH sR^imaraaH camaraaH= bears, Srimara-s, a kind of antelopes, yak like oxen; tathaa= like that.

"Children Mrigi are all of the the deer, oh best of the best-men, Rama, and Mrigamnda's progeny is Riksha-s, Bears, a kind of antelope, and like that the Himalayan yak like species.[3-14-23]

tataH tu iraavatiim naama jaj~ne bhadramadaa sutaam |
tasyaaH tu airaavataH putro lokanaatho mahaagajaH || 3-14-24

24. tataH= then; bhadramadaa jaj~ne= Bhadramanda, gave birth to; iraavatiim naama sutaam= to Iravati, named, daughter; tasyaaH putraH airaavataH= her, son is, Airavata; mahaa gajaH= great, elephant; loka naathaH= world, protector.

"Then Bhadramanda gave birth to the girl named Iravati and her son is elephant the great, Airaavata, the protector of world. [3-14-24]

haryaaH ca harayo apatyam vaanaraaH ca tapasvinaH |
golaa.nguulaaH ca shaarduulii vyaaghraam ca ajanayat sutaan || 3-14-25

25. harayoH= lions; tarasvinaH= mighty [tapasvinaH= sagely, gentle]; vaanaraaH= monkeys; haryaaH apatyam= [lady] Hari's, offspring; shaarduulii ajanayat sutaan= [lady] Sharduulii, gave birth, to sons; golaanguulaaH vyaaghraam= baboons, tigers;

"And Hari's offspring are lions and sagely/mighty monkeys, while Sharduulii gave birth to baboons and tigers. [3-14-25]

maata.ngyaaH tu atha maatangaaapatyam manuja R^iSabha |
dishaagajam tu shveta kaakutstha shvetaa vyajanayat sutam || 3-14-26

26. manujarSabha= oh, the best man Rama; atha= then; maatangyaaH aapatyam maatangaH= Maatangi's, children, are elephants; kaakutstha= oh, Rama; shveta vyajanayat sutaan dishaa gajaam= Shweta, gave birth, to sons, at quarters, elephants;=.

"Then Maatangi's childrenm are elephants, oh, best one among men, Rama, and Shweta gave birth to eight elephants that are at eight quarters of world, sustaining the world on their head. [3-14-26]

tato duhitarau raama surabhir dve vi ajaayata |
rohiNiim naama bhadram te gandharviim ca yashasviniim || 3-14-27

27. tataH= then; surabhiH= Surabhi; rohiNiim naama yashasviniim= Rohini, named, illustrious one; gandharviim ca= Gandharvii, also; vi ajaayata dve duhitarau= gave birth, to two, daughters; bhadram te safe, you be; noted one.

"Then, oh Rama, Surabhi gave birth to two daughters, one is named as illustrious Rohini, safe you be, and the other is Gandharvi. [3-14-27]

rohiNi ajanayad gaavo gandharvii vaajinaH sutaan |
surasaa ajanayan naagaan raama kadruuH ca pannagaan || 3-124-28

28. rohiNi ajanayat gaavaH= Rohini, gave birth, to cows; gandharvii [ajanayat ] sutaan vaajinaH= Gandharvii, [gave birth] to sons, the horses; surasaa ajanayan naagaan= Surasa, gave birth, many headed serpents; raama= oh, Rama; kadruuH ca pannagaan= Kadru, also, to [ordinary] serpents.

"Rohini gave birth to cows and other livestock, while Surasa gave birth to Naagaa-s, viz., many headed serpents, while Kadru gave birth to ordinary serpents. [3-124-28]

manur manuSyaan janayat kashyapasya mahaatmanaH |
braahmaNaan kSatriyaan vaishyaan shuudraam ca manuja.rSabha || 3-14-29

29. manujarSabha= man, the best among, Rama; manuH= [lady] Manu; kashyapasya mahaatmanaH= [wife] of Sage Kashyapa, the great-soul; braahmaNaan kSatriyaan vaishyaan shuudraam ca= Brahmans, Kshatriya-s, Vaishyaa-s, Shuudraa-s, also; manuSyaan janayat= procreated, humans.

"Oh, the best among men Rama, the wife of great-soul Kashyapa, lady Manu procreated humans, Brahman--s, Kshatriya-s, Vyasya-s, and Shudra-s. [3-14-29]

mukhato braahmaNaa jaataa urasaH kSatriyaaH tathaa |
uurubhyaam jaj~nire vaishyaaH padbhyaam shuudraa iti shrutiH || 3-14-30

30. mukhataH braahmaNaa jaataa= from face, Brahman-s, came; urasaH kSatriyaaH tathaa= from chest, Kshatriya-s, likewise; uurubhyaam jaj~nire vaishyaaH= from two thighs, came out, Vyasya-s; padbhyaam shuudraa= from two feet, shuudraa-s; iti shrutiH= thus, we hear from scriptures [Veda-s.]

"The Brahman-s emerged from face, the Kshatriya-s from chest, the Vyasya-s from two thighs, and the Shudra-s from two feet, thus we hear from the scriptures viz., Veda, i.e., Rig Veda Purusha Shuukta. [3-14-30]

sarvaan puNya phalaan vR^ikSaan analaa api vyajaayata |
vinataa ca shukii pautrii kadruuH ca surasaa svasaa || 3-14-31

31. analaa api= [lady] Anala, even; vyajaayata= gave birth to; puNya phalaan sarvaan vR^ikSaan= merited ones, fruit-bearing, all, trees; vinataa ca shukii pautrii [dauhitri]= Vinata, also, Shuki's, grand daughter [daughter's daughter]; kadruuH ca surasaa svasaa= Kadru, also, Surasa's, sister; I will narrate.

"All the merited fruit-bearing trees are given birth by Anala, and now I will narrate about Vinata, the daughter's daughter of Shukii, and about Kadru, the sister of Surasa. [3-14-31]

kadruur naaga sahasram tu vijaj~ne dharaNiidharan |
dvau putrau vinataayaaH tu garuDo aruNa eva ca || 3-14-32

32. kadruuH= [lady] Kadru; sahasram [sahasra aasyam]= thousand faced; dharaNii dharan= earth, bearer – one who can bear the earth; naaga [naagam] vijaj~ne= to serpent, gave birth; vinataayaaH tu= of Vinata, but; garuDaH aruNa eva ca= Garuda and AruNa, also, like that; dvau putrau= two, sons [took birth.]

"Kadru gave birth to a thousand-headed serpent who is the bearer of this earth, and Vinata gave birth to two sons namely Garuda and Aruna. [3-14-32]

Garuda is the eagle-vehicle of Lord Vishnu, while Aruna, also called Anuuru, for he is a thigh-less being, is the charioteer of Sun's seven-horse chariot. The seven horses of Sun's chariot are the seven colours in vibgyor as in a rainbow. Aruna and Garuda are of avian origination and attributed to be the speediest propellers, and Jatayu and Sampati belong to that lineage.

tasmaat jaato aham aruNaat sa.mpaatiH ca mama agrajaH |
jaTaayur iti maam viddhi shyenii putram ari.mdama || 3-14-33

33. arindama= oh enemy destroyer Rama; aham= I am; tasmaat [asmaat] aruNaat= from that lineage / from him, from Aruna/Anuura; jaataH= took birth; sampaatiH mama agrajaH= Sampaati, is my, elder brother; shyenii putram= Shyeni's, son; maam= me; jaTaayuH iti viddhi= Jatayu, thus as, know me.

"Oh enemy-destroyer Rama, I took birth from that Aruna, the charioteer of Sun, and my elder brother Sampati too, hence know me as Jatayu, the son of Shyenii. [3-14-33]

so aham vaasa sahaayaH te bhaviSyaami yadi icChasi |
idam durgam hi kaantaaram mR^iga raakshasa sevitam
siitaam ca taata rakSiSye tvayi yaate salakSmaNe || 3-14-34

34. saH aham= such as I am; icChasi yadi= you wish, if; te vaasa sahaayaH bhaviSyaami= your, at residence, as helpmate, I can be; durgam idam kaantaaram= impassable, this one, forest is; mR^iga raakshasa sevitam hi= by predators, demons, beloved to, isn't it; taata= oh boy; sa lakSmaNe tvayi yaate= with Lakshmana, on your, going out; siitaam rakSiSye= Seetha, I wish to protect.

"Such as I am, I can be your helpmate at your residence if only you wish me to... oh, boy, this impassable forest is a beloved one to predators and demons, isn't it... as such I can take care of Seetha if you and Lakshmana go out..." Thus Jatayu said to Rama. [3-14-34]

jaTaayuSam tu pratipuujya raaghavo
mudaa pariSvajya ca sannato abhavat |
pitur hi shushraava sakhitvam aatmavaan
jaTaayuSaa sa.mkathitam punaH punaH || 3-14-35

35. raaghavaH= Raghava; jaTaayuSam pratipuujya= at Jatayu, in turn, revering; mudaa pariSvajya ca= gladly, on hugging; sannataH abhavat= bowed down, he [Rama] became; aatmavaan= kind-natured one [Rama]; jaTaayuSaa punaH punaH sam kathitam= by Jatayu, again, again well, narrated; pituH sakhitvam shushraava hi= father's, friendship, heard of [he is regardful,] indeed.

Raghava revered Jatayu in his turn by gladly hugging and stood by him with his head bent, and that kind-natured Rama is indeed regardful of the friendship of his father with Jatayu that is repeatedly said by Jatayu. [3-14-35]

sa tatra siitaam paridaaya maithiliim
saha eva tena atibalena pakSiNaa |
jagaama taam pa.ncavaTiim salakSmaNo
ripuun didhakSan shalabhaan iva analaH || 3-14-36

36. saH maithiliim siitaam paridaaya= he that Rama, Maithili's, Seetha, on taking; sa lakSmaNaH= with Lakshmana; ati balena tena pakSiNaa saha eva= very, mighty one, with that, bird, along with, thus; analaH shalabhaan iva= as fire, for grasshoppers, like; ripuun didhakSan= enemies, to incinerate; taam pancavaTiim= to that, Panchavati; jagaama= proceeded.

He that Rama took the princess from Mithila Seetha, and proceeded to Panchavati along with that very mighty bird and Lakshmana, as though to incinerate enemies, like fire that burns down grasshoppers. [3-14-36]

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe caturdashaH sargaH

Thus, this is the 14th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The forest Trek

Chapter [Sarga] 15

Introduction

Rama entrusts the construction work of a parNa shaala, straw-cottage in Panchavati, nearby river Godavari. Lakshmana with all his expertise constructs a cosy cottage and they enter it after the ritual of house-entering ceremony. Rama admires Lakshmana for his construction work and as a thanksgiving he embraces Lakshmana and expresses his heart felt feeling about Lakshmana's concern towards Rama

tataH pa.ncavaTiim gatvaa naanaa vyaala mR^igaayutaam |
uvaaca bhraataram raamo lakSmaNam diipta tejasam || 3-15-1

1. tataH= then; raamaH= Rama; naanaa vyaala mR^iga ayutaam= many, serpents, predators, having; pancavaTiim gatvaa= then, to Panchavati, on going; diipta tejasam bhraataram lakSmaNam uvaaca= to one who is splendidly, brilliant, to brother, to Lakshmana, said.

Then on going to Panchavati which is full with many serpents and predators, Rama said to splendidly brilliant Lakshmana. [3-15-1]

aagataaH sma yathaa uddiSTam yam desham muniH abraviit |
ayam pa.ncavaTii deshaH saumya puSpita kaananaH || 3-15-2

2. saumya= oh, gentle Lakshmana; yathaa uddiSTam= as, indicated; yam desham muniH abraviit = which, place, by sage, said; aagataaH sma = arrived at, we have; puSpita kaananaH ayam deshaH pa.ncavaTii= with flowered, forests, this, region is, Panchavati.

"We arrived at the place as indicated by the sage, oh, gentle Lakshmana, this region with its flowered forests is Panchavati." [3-15-2]

sarvataH caaryataam dR^iSTiH kaanane nipuNo hi asi |
aashramaH katara asmin naH deshe bhavati sammataH || 3-15-3

3. katarasmin deshe naH aashramaH sammataH bhavati = in which, place, to us, hermitage, agreeable [to our liking,] it will be; [for that] kaanane sarvataH dR^iSTiH caaryataam= in forest, everywhere, your sight, be cast about for; nipuNaH asi hi= expert, you are, indeed.

"In which place we have to situate our hermitage for our liking, for that cast your sight all over the forest, and indeed you are an expert in such matters. [3-15-3]

ramate yatra vaidehii tvam aham caiva lakSmaNa |
taadR^isho dR^ishyataam deshaH sa.mnikR^iSTa jalaashayaH || 3-15-4
vana raamaNyakam yatra jala raamaNyakam tathaa |
sa.mnikR^iSTam ca yasmin tu samit puSpa kusha udakam || 3-15-5

4. yatra vaidehii ramate = where, Vaidehi, takes delight; tvam aham caiva= you, me, also thus; yatra vana raamaNyakam= where, woodland's, delightfulness [will be there]; tathaa jala raamaNyakam= like that, waters, enjoyability; [or, sthala raamaNyakam= place's, enjoyability will be there]; yasmin tu samit puSpa kusha udakam= wherein, ritual firewood, flowers, darbha grass, water; sam nikR^iSTam ca = [will be] in proximity, also; taadR^ishaH= that type of; sam nikR^iSTa jala ashayaH= very, nearby, water, receptacle [will be there]; lakSmaNa= oh, Lakshmana; [such a ] deshaH dR^ishyataam = a place, be seen.

"In which place Vaidehi, likewise you and me too can take delight, where the woodland is scenic and the water is pleasurable, and where a water lake, ritual-firewood, flowers, and the sacred grass are available in proximity, oh, Lakshmana, such a place may be searched out. [3-15-4, 5]

Other versions read the jala raamaNyakam as sthala raamaNyakam. Rama desires a place that shall be scenic with flower gardens where Seetha can easily pluck flowers in those gardens. And it shall be a pleasurable garden for him to recline, or take his bath etc., and thirdly it shall contain the ritual paraphernalia within the reach of Lakshmana, so that Lakshmana can provide them to Rama in time, with his obedient service.

evam uk{}taH tu raameNa lakmaNaH sa.myata a.njaliH |
siitaa samakSam kaakutstham idam vacanam abraviit || 3-15-6

6. raameNa evam uktaH tu lakmaNaH = by Rama, thus, one who is said, Lakshmana; samyata anjaliH= adjoining, palms; siitaa samakSam= Seetha, presence of; kaakutstham idam vacanam abraviit= to Rama, this, sentence, spoke.

When thus said by Rama, Lakshmana adjoined his palms and said this sentence to Rama in the presence of Seetha. [3-15-6]

paravaan asmi kaakutstha tvayi varSa shatam sthite |
svayam tu rucire deshe kriyataam iti maam vada || 3-15-7

7. kaakutstha= oh, Rama; tvayi varSa shatam sthite= you, years, hundred [innumerable,] while you are there; para vaan asmi= dependent [adherent to you,] I am; svayam= you yourself; rucire deshe= in delightful, place; kriyataam iti= be done, thus; maam vada= to me, you tell.

"I am but a dependent, as long as you are there, may it be for innumerable years, I am your adherent, Rama, therefore you yourself tell me to build hermitage in such and such delightful place. [3-15-7]

Lakshmana is an ever adherent of the Supreme Vishnu as he is the thousand-headed serpent namely aadi sheSha, on which Vishnu reclines. Even in this incarnation of Rama, Lakshmana says he is the same adherent. Thus Lakshmana wants Rama not to say 'you do it your way' but to order 'you do it my way.' Further, Lakshmana is saying this in presence of Seetha, siitaa samakSe, because if she is not going to accept that place, Rama rejects it. Hence, it firstly is the choice of Seetha on which Rama's approval will be automatic. Thus the question of agreeability or disagreeability of Lakshmana does not arise. 'Even in this incarnation in the dynasty of Kakutstha as Rama, I am still subservient to you, as I was in vaikuNTha , as aadi sheSa . And this tvayi varSa shatam sthite : shata is lexically a hundred but also used in its infinitude, thus 'I am anytime servant of yours.' svayam tu ruchire deshe : 'Your choice of place is but my pleasure.' This is to portray the self-denial of Lakshmana, apart from any individual identity let alone the devotee status, total dedication kainkarya, to the Supreme. This is according to Govindaraja.

Adherent nature of Lakshmana is also like that of a younger brother towards his elder brother, for the elder brother becomes father-like after the demise of their father. anenapiturantaram y˜vat jyeÿ÷ho jŸvati t˜vat kaniÿ÷hasya na sv˜tantryam itis¨citam | tath˜ ca manu× piteva p˜layat sut˜n jyeÿ÷ha bhr˜t˜ yavŸyasa×| putravat ca api varteran jyeÿ÷ho bhr˜tari dharmata× || dharm˜k¨tam.

supriitaH tena vaakyena lakSmaNasya mahaadyutiH |
vimR^ishan rocayaamaasa desham sarva guNa anvitam || 3-15-8

8. mahaa dyutiH lakSmaNasya tena vaakyena= by the great, resplendence, Lakshmana's, by that, wording; Rama; supriitaH = gladdened; vimR^ishan sarva guNa anvitam= exploring, all, attributes, comprising; desham rocayaamaasa= a place, started to like [to select.]

Rama is gladdened by those words of that great resplendent Lakshmana, and he selected a place that comprised of all the attributes. [3-15-8]

sa tam ruciram aakramya desham aashrama ka.rmaNi |
haste gR^ihiitvaa hastena raamaH saumitrim abraviit || 3-15-9

9. saH raamaH = he that, Rama; tam ruciram desham= that, beautiful, place; aashrama karmaNi = hermitage, works [construction]; aakramya= while pacing; hastena saumitrim haste gR^ihiitvaa = by hand, Soumitri's, hand, on taking; abraviit= spoke to.

On taking Lakshmana's hand by his hand Rama paced that beautiful place intended for the construction of hermitage up and down and spoke to Soumitri this way. [3-15-9]

ayam deshaH samaH shriimaan puSpitair tarubhir vR^itaH |
iha aashrama padam saumya yathaavat kartum arhasi || 3-15-10

10. saumya= oh, gentle one; puSpitaiH tarubhiH vR^itaH= with flowered, trees, surrounded; ayam deshaH samaH= this, place, is evenly; shriimaan= propitious [place too]; iha yathaavat aashrama padam kartum arhasi= here, traditionally, hermitage, to erect, apt of you.

"This is an evenly and propitious place surrounded with flowered trees and it is apt of you to erect hermitage here, traditionally. [3-15-10]

iyam aaditya sa.mkaashaiH padmaiH surabhi ga.ndhibhiH |
aduure dR^ishyate ramyaa padminii padma shobhitaa || 3-5-11

11. padma shobhitaa= with lotuses, beaming forth; ramyaa iyam padminii= pleasing, this, lotus lake; aaditya samkaashaiH padmaiH = sun, similar to, with lotuses; surabhi gandhibhiH= scented, fragrantly; a duure dR^ishyate= not, very far [adjacent,] is seen.

"This pleasing lake is seen here adjacently, beaming forth with its lotuses that are similar to sun in resplendence, and that are scented fragrantly. [3-5-11]

The Lake is beaming with lotuses that have the resplendence of Sun. Sun is Vishnu's another aspect, suurya naaraayaNa , and hence that Vishnu is here in the form of lake. The lotus is the abode of Goddess Lakshmi and the lake is full with such lotuses, which are in the heart of the lake. As such Goddess Lakshmi is in the lotuses, which again are situated in the heart of Vishnu, and hence this is a propitious lake to have Vishnu and Lakshmi together.

yathaa aakhyaatam agastyena muninaa bhaavitaatmanaa |
iyam godaavarii ramyaa puSpitaiH tarubhir vR^itaa || 3-15-12
ha.msa kaaraNDava aakiirNaa cakravaaka upashobhitaa |

12, 13a. yathaa aakhyaatam = as, said; like that; bhaavita aatmanaa muninaa agastyena= by contemplated soul, by sage, Agastya; ramyaa puSpitaiH tarubhiH vR^itaa= beautiful, with blooming, trees, surrounded; hamsa kaaraNDava aakiirNaa= swans, kaarandava birds, spread out; cakravaaka upashobhitaa = with chakravaa birds, beautified with; iyam godaavarii = this, river Godavari is [also seen from here.]

"This River Godavari is also seen from here, surrounded by blooming trees, spread over with swans, and beautified with kaarandava, and chakravaaka birds, as that contemplated soul sage Agastya had said. [3-15-12]

na atiduure na ca aasanne mR^iga yuutha nipiiDitaa || 3-15-13
mayuura naaditaa ramyaaH praa.mshavo bahu ka.ndaraaH |
dR^ishyante girayaH saumya phullaiH tarubhir aavR^itaaH || 3-15-14

14. saumya= oh gentle Lakshmana; mR^iga yuutha nipiiDitaa= animal, herds, flurried by; mayuura naaditaa= by peacocks, sounded; ramyaaH= are beautiful; praamshavaH bahu kandaraaH = soaring, with many, caves; phullaiH tarubhiH aavR^itaaH= flowered, trees, surrounded by; girayaH= mountains; na ati duure= not, very, far-off; na ca aa sane= not, also, very, nearby; dR^ishyante= are appearing.

"Those soaring mountains are appearing beautiful with many caves, surrounded by flowered trees, flurried by animal herds, sounded by peacocks, and they are neither far-off nor very nearby. [3-15-13, 14]

sauvarNai raajataiH taamraiH deshe deshe ca dhaatubhiH |
gavaakSitaa iva aabhaanti gajaaH parama bhak{}tibhiH || 3-15-15

15. sauvarNai raajataiH taamraiH dhaatubhiH = golden, silvery, coppery, with ores; deshe deshe ca = at places, places, [here and there]; gava akSitaa= like eyes [ventilators]; parama bhaktibhiH= with superbly, paint on [elephants]; gajaaH iva aabhaanti= elephants, like, shining forth.

"Here and there are the golden, silvery and coppery ores on the mountains, and they are shining forth like cow-eye ventilators on walls and also like the superb paintings on elephants. [3-15-15]

The gava aksha is cow-eye, meaning the cow-eye shaped ventilators of walls. The bhakti is the name for coloured graphical drawings on the body of elephants. Apart from the howdah and other ornamentations, the elephants are richly painted in colours during ceremonial occasions, even today. As such Rama is visualising the ore deposits on the mountains as cow-eye like ventilators on walls, and as superb streaks of paintings on the bodies of elephants.

saalaiH taalaiH tamaalaiH ca khar.hjuuraiH panasaiH drumaiH |
niivaaraiH tinishaiH caiva punnaagaiH ca upashobhitaaH || 3-15-16
cuutair ashokaiH tilakaiH ketakair api ca.mpakaiH |
puSpa gulma lataa upetaiH taiH taiH tarubhir aavR^itaaH || 3-15-17
syandanaiH ca.ndanaiH niipaiH pa.rNaasaiH lakucaiH api |
dhava ashvakarNa khadiraiH shamii ki.mshuka paaTalaiH || 3-15-18

16. saalaiH taalaiH tamaalaiH ca= with Saala, Palmyra, Tamaala, also; kharjuuraiH panasaiH drumaiH= with Date Palms, Jackfruit, trees; niivaaraiH tinishaiH caiva= Niivaara [wild grain,] Tinisha [Dolbergia Oujeinesis,] also thus; punnaagaiH ca = with Punnaaga [Rottlera tinctoria], also; cuutaiH ashokaiH tilakaiH= Chuuta [sweet Mango,] Ashoka, Tialaka [trees]; ketakaiH api campakaiH= with Ketaka, Champaka even; puSpa gulma lataa upetaiH= flowered, shrubs, climbers, along with; taiH taiH tarubhiH aavR^itaaH= those, those, trees, entwined. syandanaiH candanaiH niipaiH= Syandana, Sandalwood, Niipa; paarNaasaiH lakucaiH api= Paarnaasa, Lakucha, even; dhava ashvakarNa khadiraiH= Dhava, Ashvakarna, Khadira; shamii kimshuka paaTalaiH= Kimshuka, Paatala; upashobhitaaH= brightening with.

"These mountains are brightening with trees of Saala, Palmyra, Tamaala, Date Palms, Jackfruit and also thus with Punnaagaa. With Chuuta - Sweet Mango; Ashoka, Tialaka, even with Ketaka, Champaka trees, And even with Syandana, Sandalwood, Niipa, Paarnasa, Lakuch, dhava, Ashwakarna, Khadira, Shamii, Kimshuka, Paatala trees, and entwined are those and those trees with flowered shrubs, and along with climbers, and thus they brighten the mountains. [3-15-16, 17, 18]

idam puNyam idam ramyam idam bahu mR^iga dvijam |
iha vatsyaama saumitre saardham etena pakSiNaa || 3-15-19

19. idam puNyam idam ramyam= this, is holy, this, is delightful; idam bahu mR^iga dvijam= this [has,] many, animals, birds; iha vatsyaama saumitre= here, we reside, Soumitri; saardham etena pakSiNaa =along with, this one, bird [Jatayu.]

"This place is holy, this is delightful and this is with many animals and birds, hence Soumitri, let us reside here along with this bird Jatayu." Thus said Rama to Lakshmana. [3-15-19]

evam uk{}taH tu raameNa lakSmaNaH paraviirahaa |
acireNa aashramam bhraatuH cakaara sumahaabalaH || 3-15-20

20. evam uktaH raameNa= thus, who is said, by Rama; lakSmaNaH para viira haa= Lakshmana, foe's, valour, remover; su mahaabalaH= very, great, mighty one [Lakshmana] a cireNa= without, delay [briskly]; aashramam = hermitage; bhraatuH= for brother; cakaara= made – erected.

Thus said by Rama to that remover of foe's valour and one with very great might, namely Lakshmana, he briskly erected a hermitage for his brother. [3-15-20]

parNashaalaam suvipulaam tatra sa.mghaata mR^ittikaam |
susta.mbhaam maskarair diirghaiH kR^ita va.mshaam sushobhanaam || 3-15-21
shamii shaakhaabhiH aastiirya dhR^iDha paashaavapaashitam |
kusha kaasha sharaiH parNaiH suparicChaaditaam tathaa || 3-15-22
samiikR^ita talaam ramyaam cakaara sumahaabalaH |
nivaasam raaghavasya arthe prekshNiiyam anuttamam || 3-15-23

21. su mahaa balaH= very, great, mighty one Lakshmana; tatra= there; sam ghaata mR^ittikaam= well, dug up, clay raising platform; su stambhaam= strongly, pillared; diirghaiH maskaraiH= with long, bamboos; kR^ita vamshaam= made, rafters; su shobhanaam= very, excellent; shamii shaakhaabhiH aastiirya= with Shamii trees, branches, spread out; dhR^iDha paasha avapaashitam = firmly, by twines, twined; tathaa= like that; kusha kaasha sharaiH parNaiH= Kusha, Kaasha, grass blades [Saccharum spontaneum], leaves; su pari cChaaditaam well, over, covered – roofed; samiikR^ita talaam= levelled off, surface; ramyaam= beautiful one; su vipulaam= very, spacious one; parNa shaalaam= straw, cottage; raaghavasya arthe= for Raghava's, purpose of; prekshNiiyam anuttamam= sightly one [feast to eye,] the best one; nivaasam cakaara= residence, he made.

Lakshmana built a very spacious straw-cottage there levelling and raising the clay for raised floor of the cottage, strongly pillared with long bamboos, thereupon on those pillars excellent rafters are made, and the branches of Shamii trees are spread out, twined firmly with twines of jute strands, and with the cross-laid bamboos for thatching, and over that blades of Kusha grass and leaves of Kaasha are spread and well over-covered for the roof, and thus that very great mighty Lakshmana made that best and very spacious straw-cottage with a levelled surface for residence of Raghava in the interests of Raghava alone, and it resulted as a feast to the eye. [3-15-21, 22, 23]

sa gatvaa lakSmaNaH shriimaan nadiim godaavariim tadaa |
snaatvaa padmaani ca aadaaya saphalaH punar aagataH || 3-15-24

24. saH shriimaan lakSmaNaH= he, noble one, Lakshmana; tadaa= then; gatvaa = on going to; nadiim godaavariim snaatvaa padmaani ca aadaaya= to river, Godavari, bathed, lotuses, also, gathered; sa phalaH punaH aagataH= with, fruits, again, came.

On his going to River Godavari that noble Lakshmana bathed and on gathering lotuses and fruits he returned to the cottage. [3-15-24]

tataH puSpa balim kR^itvaa shaantim ca sa yathaavidhi |
darshayaamaasa raamaaya tad aashrama padam kR^itam || 3-15-25

25. tataH= then; saH= he; puSpa balim kR^itvaa flower, offering, on making; shaantim ca yathaavidhi= peace invocations also procedurally on making; kR^itam tat aashrama padam= that which is built, that, hermitage; darshayaamaasa raamaaya= started to show, to Rama.

Then making flowery offerings and peace-invocations also procedural to gR^iha pravesha , entering a new house,] started to show the constructed hermitage to Rama. [3-15-25]

sa tam dR^iSTvaa kR^itam saumyam aashramam saha siitayaa |
raaghavaH parNashaalaayaam harSam aahaarayat param || 3-15-26

26. saH raaghavaH saha siitayaa= he, Rama, along with, Seetha; tam kR^itam saumyam aashramam dR^iSTvaa = that, constructed, beautiful, hermitage, on seeing; parNashaalaayaam= regarding straw-cottage; param harSam aahaarayat = high, gladness, ho got.

On seeing the beautifully constructed hermitage along with Seetha, Rama is highly gladdened in respect that straw-cottage. [3-15-26]

susa.mhR^iSTaH pariSvajya baahubhyaam lakSmaNam tadaa |
ati snigdham ca gaaDham ca vacanam ca idam abraviit || 3-15-27

27. tadaa= then; su sam hR^iSTaH= very, highly, gladdened; lakSmaNam baahubhyaam gaaDham pariSvajya= Lakshmana is, with both arms, tightly, on embracing; ati snigdham vacanam idam abraviit = very, friendly, words, this, spoke.

Then Rama very highly gladdened Rama embraced Lakshmana tightly by both of his hands, and spoke these friendly words to him. [3-15-27]

priito asmi te mahat karma tvayaa kR^itam idam prabho |
pradeyo yan nimittam te pariSva.ngo mayaa kR^itaH || 3-15-28

28. prabho= oh, masterful one; tvayaa mahat karma kR^itam= by you, a great, deed, is done; te priitaH asmi = about you, I am, happy; yat nimittam= for which, reason; te pradeyaH= to you, to be given; pariSvangaH mayaa kR^itaH= hugging, by me, made [given.]

"Oh, masterful one, I am very happy about you for you have done a great deed, for that reason I am giving what I have to give to you – a hugging. [3-5-28]

bhaavaj~nena kR^itaj~nena dharmaj~nena ca lakSmaNa |
tvayaa putreNa dharmaatmaa na sa.mvR^ittaH pitaa mama || 3-15-29

29. bhaava j~nena= you are sensibilities, knower; kR^ita j~nena= skills, knower; dharma j~nena ca= righteousness, knower, also; lakSmaNa= Lakshmana; tvayaa= having you; putreNa= as son; mama dharmaatmaa pitaa na samvR^ittaH = my, virtue-souled, father, is not, gone and forgotten.

"You are the knower of others feelings, knower of many skills, and the knower of what is right and honest, oh, Lakshmana, such as you are, being with you I deem that my virtue-souled father is not gone and forgotten. [3-15-29]

The word bhaavaj~naH means here as the knower of other's feelings. Lakshmana is well aware of such things while talking with sages, his brothers, his mothers and his ministers like Hanuma and other subjects. Here also Lakshmana knew the feelings of Rama as to how the cottage is envisioned by Rama, with due privacy to Rama and Seetha, with a porch, worship-room, and an accommodation for himself. kR^itaj~na is masterly craftsmanship and flair for doing all deeds of sublime nature, but not 'faithful' in routine sense. dharmaj~naH is knower of honesty. Though he himself is a prince, Lakshmana did not construct the cottage for his comfort, but the convenience of Rama and Seetha are counted firstly. The word dharmaatmaa , virtue souled one, can also be prefixed to Dasharatha like dharmaatmaa mama pitaa virtue-souled, my, father, meaning that 'the virtue-souled Dasharatha has left you behind him for my sake, because you are arranging all the things for me, as a father would naturally do for his son.' The word sam vR^ittaH in the observation of Dr. Satya Vrat in his book 'The Ramayana - A Linguistic Study is – This word has been found used in a rather remarkable sense [in Ramayana.] It is 'to die'. sam vR^ittaH means dead. Ordinarily samvR^ittaH has quite the opposite sense, viz., 'born', i.e., father Dasharatha took rebirth as Lakshmana, to provide for the needs of Rama.

And Dharmaakuutam says that, anena m®te api pit˜dh˜rmikeõa putreõa am®ta iti s¨citam | tath˜ ca v˜jasaneya br˜hmaõaÕ-- 'saputreõa eva asmin loke pratitiÿ÷hati -- ' iti | sa ca pit˜ svayam m®te apidh˜rmiksya putrasy þarŸreõa eva asmin loke yath˜ þ˜stram karma kurvan tiÿ÷hatiiti artham|| dham˜k¨tam Hence Rama said in this concept also that - 'my father is though 'dead', but 'born' again in you, Lakshmana.'

evam lakSmaNam uk{}tvaa tu raaghavo lakSmivardhanaH |
tasmin deshe bahu phale nyavasat sa sukham sukhii || 3-15-30

30. lakSmi vardhanaH sukhii [vashii] = magnificence, enhancer of; contented one [one who controlled his senses, Rama]; raaghavaH = Raghava; lakSmaNam evam uktvaa= to Lakshmana, thus, on saying; tasmin deshe bahu phale= in that, province, with many, fruits; nyavasat sa sukham = resided, with, comfort [or, contently.]

On saying thus to Lakshmana, Raghava, the enhancer of magnificence comfortably resided in that province which is with many a fruit. [3-15-30]

The last word sukhii is read as vashii in other mms meaning that Rama 'with his senses controlled' lived there. That is to suggest the overcoming of the enchantment of Suurpanakha.

ka.mcit kaalam sa dharmaatmaa siitayaa lakSmaNena ca
anvaasyamaano nyavasat svarga loke yathaa amaraH || 3-15-31

31. dharmaatmaa saH = that righteous one, he that Rama; siitayaa lakSmaNena ca= by Seetha, by Lakshmana, also; anvaasyamaanaH = while devoting themselves to him; svarga loke amaraH yathaa= in heaven, divinity, like; kamcit kaalam nyavasat = for some, time, he resided there.

While Seetha and Lakshmana devoted themselves to that righteous Rama, he resided in Panchavati like a Divinity in heavenly world for sometime to come. [3-15-30]

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe pa.ncadashaH sargaH

Thus, this is the 15th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda – The Forest Trek

Chapter [Sarga] 16

Introduction

On one day before the sunrise Rama proceeds to River Godavari for daily bath along with Seetha and Lakshmana. On the way looking at the nature around Lakshmana eulogises winter season. In doing so he casts aspersions on queen Kaikeyi, and Rama reproves it.

vasataH tasya tu sukham raaghavasya mahaatmanaH |
sharad vyapaaye hema.ntaR^itur iSTaH pravartata || 4-16-1

1. mahaatmanaH tasya raaghavasya= noble-souled, that, Raghava’s; sukham vasataH= comfortably, while staying; sharat vyapaaye= autumn, season, on passing off; iSTaH hemanta R^ituH= pleasant, pre-winter, season; pravartate= set in.

Pleasant hemantha R^itu , pre-winter season has set in after the passage of sharat R^itu, post-rainy season at Panchavati where the noble souled Rama is staying comfortably. [4-16-1]

sa kadaacit prabhaataayaam sharvaryaam raghuna.ndanaH |
prayayaava abhiSekaartham ramyam godaavariim nadiim || 4-16-2

2. kadaacit= on some day; saH raghu nandanaH = he Raghu’s, legatee – Rama; sharvaryaam prabhaataayaam = night, when becoming day – at dawn; ramyam godaavariim nadiim = to delightful, Godavari, river; abhiSeka artham prayayaava = bath, for purpose of, started.

On some day when night faded into dawn Rama started for the delightful River Godavari for a bath. [4-16-2]

prahvaH kalasha hasataH tam siitayaa saha viiryavaan |
pR^iSThato anuvrajan bhraataa saumitrir idam abraviit || 4-16-3

3. bhraataa viiryavaan= with brother, valorous one [Lakshmana]; prahvaH= humbly; kalasha hasataH= with vessel, in hand; saumitriH = Saumitri; pR^iSThataH= at back; siitayaa saha= Seetha, along with; anuvrajan= while following; idam abraviit= this, spoke.

His valorous brother Saumitri following him humbly with a handy vessel, along with Seetha, spoke this to Rama. [4-16-3]

ayam sa kaalaH sa.mpraaptaH priyo yaH te priya.mvada |
ala.mkR^ita iva aabhaati yena sa.mvatsaraH shubhaH || 4-16-4

4. priyam vada= oh, pleasant, conversationalist; yaH te priyaH= by which, to you, is pleasant; saH ayam kaalaH= that, this one, is the time; [samvatsrasya= of the year]; sampraaptaH= has set in; yena= by which; shubhaH samvatsaraH= propitious - promising, year; alamkR^ita iva aabhaati= is adorned, as though, bright.

"Adorned by which season the promising year will be bright, oh, pleasant conversationalist, and which season will also be pleasant to you, that hemanta season has set in. [4-16-4]

niihaara paruSo lokaH pR^ithivii sasya maalinii |
jalaani anupabhogyaani subhago havya vaahanaH || 4-16-5

5. lokaH= world [people]; niihaara paruSaH = by dew, [bodies] harsh; pR^ithivii sasya maalinii = earth is, crops, has on it; jalaani an upabhogyaani= waters, not, enjoyable; havya vaahanaH subhagaH = oblation, carrier [the fire,] delightful [warmish.]

"These days the dew is harsh to the bodies of people, earth is overlaid with crops, water is unenjoyable, but fire is delightful. [4-16-5]

nava aagrayaNa puujaabhir abhyarcya pitR^i devataaH |
kR^ita aagrayaNakaaH kaale santo vigata kalmaSaaH || 4-16-6

6. santaH= righteous persons; nava aagrayaNa puujaabhiH = in new [northern,] solstice, with worships; pitR^i devataaH = ancestral, deities [manes]; abhyarcya= having appeased; kaale kR^ita aagrayaNakaaH = in time, performing, solstitial rituals; vigata kalmaSaaH = becoming free of, evils.

"On appeasing manes with worships during northern solstice and even on performing solstitial rituals in time, the righteous people are becoming free from evils. [4-16-6]

The ritual agraayaNa is a havis , oblation performed after the arrival of harvest at home from fields and before the start of its usage. Usually this is the time of Makara Sankranti, the starting day of northern solstice. na anviÿ÷a ˜gr˜yaõe na ˜hit˜gni navasya aþnŸy˜t vrŸhŸn˜m yav˜n˜m þy˜mak˜n˜m iti agra p˜kasya yajeta -- ˜pasthamba s¨tra

praajyakaamaa janapadaaH sa.mpannatara go rasaaH |
vicaranti mahiipaalaa yaatra artham vijigiiSavaH || 4-16-7

7. sampanna tara go rasaaH = affluent, higher, with cows, dairy; jana padaaH= rural, areas – villagers; praajya kaamaa= ample, desires [self-satisfied]; mahii paalaa= earth, rulers – kings; vi jigiiSavaH= wishing to vanquish [other kings]; yaatra artham= campaigns, for the purposes of; vicaranti= making moves.

"Amply fulfilled are the desires of the villagers with the affluence of milch cows and dairy, and the vanquishing kings are make moves for the purposes of their further vanquishes. [4-16-7]

sevamaane dR^iDham suurye disham antaka sevitaam |
vihiina tilakaa iva strii na uttaraa dik prakaashate || 4-16-8

8. suurye= by sun; antaka sevitaam disham = by time-god, attended by, direction [namely south]; dR^iDham sevamaane= steadfastly, while attending; uttaraa dik= in northern, direction; vihiina tilakaa strii iva = lost, Tilaka [vermilion mark on fore head,] woman, like; na prakaashate= not, brilliant.

"While the sun is steadfastly attending the direction of Time-god Yama, namely southern horizon, the northern direction is not brilliant like a woman who lost the vermilion mark on her forehead. [4-16-8]

The tilaka is the vermilion mark of sindur , vermilion-red powder specially made out of turmeric and limejuice and other ingredients and called as kunkuma . This is sacred and used in daily worships and applied as a mark on forehead at a place where the Third Eye, j~naana netra is said to exist. For the women this mark is for their glorification of womanhood by virtue of the existence of her husband. Should she become a widow this mark is made no more and her face will become dullish for she is without a husband. So also the sun is such a mark on the forehead of the woman called horizon. Without him no quarters glitter.

prakR^ityaa hima kosha aaDhyo duura suuryaaH ca saa.mpratam |
yathaartha naamaa suvyak{}tam himavaan himavaan giriH || 4-16-9

9. prakR^ityaa= by nature; hima kosha aaDhyaH= snow, depository, full of – which is known to be the full depository of snow - Himalayas; saampratam= presently; duura suuryaaH ca= distanced, from sun; himavaan giriH= Himalayan, mountains; himavaan= is snowy; su vyaktam= very, obviously; yathaartha naamaa= true to it, name.

"By their very nature Himalayas are the depositories of snow, and presently distanced from the sun they are very obviously snowy true to their name. [4-16-9]

atyanta sukha sa.mcaaraa madhyaahne sparshataH sukhaaH |
divasaaH subhaga aadityaaaH Chaayaa salila durbhagaaH || 4-16-10

10. madhyaahne sparshataH sukhaaH = in midday, by way of touch, will be comfortable; atyanta sukha samcaaraa = very much, comfortable, for rambling; divasaaH= day times; subhaga aadityaaaH= are with genial, sun; Chaayaa salila= shades, waters; dur bhagaaH= are not, genial.

"By the way of touch the mid days are comfortable and in these days the daytime is very much comfortable for sauntering, thus the sun in daytimes is genial and ungenial are the shades and waters. [4-16-10]

mR^idu suuryaaH saniihaaraaH paTu shiitaaH samaarutaaH |
shuunya araNyaa hima dhvastaa divasaa bhaanti saampratam || 4-16-11

11. saampratam= presently; hima dhvastaa= by snow, overwhelmed; divasaa= day times; mR^idu suuryaaH= are with soft, sun; sa niihaaraaH= with, mist; paTu shiitaaH= bitterly, cold; sa maarutaaH= with, [wintry] breezes; shuunya araNyaa= bleak, forests; bhaanti= shining forth.

"Overwhelmed by snow presently the noontimes are with soft sun, with bitter cold, with mists and wintry breezes, and with them the forests too are bleak in their sheen. [4-16-11]

nivR^itta aakaasha shayanaaH puSyaniitaa hima aruNaaH |
shiitaa vR^iddhatara aayaamaH tri yaamaa yaanti saa.mpratam || 4-16-12

12. saampratam= presently; nivR^itta aakaasha shayanaaH= precluded is, [under] sky, reclining; puSya niitaa= Pushya constellation [in Cancer,] led by; hima aruNaaH= fog, brownish-grey; shiitaa= chilly; vR^iddha tara aayaamaH = prolonged, much, lengths [of nights]; tri yaamaa yaanti= three, three watches, slipping away.

"Precluded is the reclining under open sky as the nights are led by the Pushya constellation, they will now be with brownish-grey fog and chilly, and prolonged are the lengths of nights whereby the three watches of night will be quickly slipping away.

The three yaamaa-s or praharaH-s, are three hours or three watches, where each yaama, is three hours. The commentators said that nivR^itta aakaasha shayanaa : precluded are troubles to those that are reclining in heavens i.e., divine beings; vR^iddha tara tri yaamaa : prolonged are the nightly activities of demons. puSya aaniitaa , where puSya also means Kali, the doom, and the demons are brining it up. Thus Lakshmana is said to have reminded Rama about the purpose of his incarnation, where the gods are precluded from a restful reclining, the nightly activities of demons are on the increase, and the demons are bringing doom time, so Rama has to quicken their eradication.

ravi sa.mkraanta saubhaagyaH tuSaara aruNa maNDalaH |
niHshvaasa andha iva aadarshaaH ca.ndramaa na prakaashate || 4-16-13

13. ravi samkraanta saubhaagyaH= by sun, transgressed, is the destiny [of moon]; tuSaara aruNa maNDalaH = fog, flush, sphere; niHshvaasa andha iva aadarshaaH= by suspire, blinded, like, mirror; candramaa na prakaashate= moon, not, lustrous.

"Transgressed is the destiny of moon by the sun as moon lost the chance of keeping people happy with his lustrousness in these days, thus the lustreless moon remained in a blushing sphere with fog, just like a mirror blinded by the fog of a suspire. [4-16-13]

jyotsnaa tuSaara malinaa paurNamaasyaam na raajate |
siitaa iva ca aatapa shyaamaa lakSyate na tu shobhate || 4-16-14

14. paurNamaasyaam= on full moon day; tuSaara malinaa= by mist, blemished; jyotsnaa na raajate= moonlight, not, shiny; aatapa shyaamaa= by sun heat, blackened - swarthy; siitaa iva lakSyate= Seetha, like, appearing; na tu shobhate= not, but, bright.

"Even on a full moon day the moonlight is unbright blemished by mist, and it is appearing like brightly Seetha becoming swarthy by sun’s heat, but not brightly. [4-16-14]

The word chandra is a derivative of chadi hlaadane 'one that gives pleasance.’ But it is obscured by sun’s heat and given is his title chandra to the sun. The sun is titled as tapanaH 'burner'. On taking the title of the moon the sun has become moon. So also, on taking the functions of gods Ravana has become a nuisance. This is a reminder to Rama. Seetha is blackened by the burning sun, but not lost her pleasance, for that reason alone Ravana abducts her.

prakR^ityaa shiitala sparsho hima viddhaaH ca saa.mpratam |
pravaati pashcimo vaayuH kaale dvi guNa shiitalaH || 4-16-15

15. prakR^ityaa shiitala sparshaH= by nature, cool, for touch; saampratam= presently; hima viddhaaH= by snow, marred [charged with]; pashcimaH vaayuH= western, breeze; kale [kalyam] dviguNa shiitalaH= in time [in early hours,] twofold, chilly; pravaati= wafting.

"The western breeze by itself will be cool to touch, but presently charged with snow it is wafting doubly chilly in the early hours. [4-16-15]

The vernal breeze will be cool by its nature and so is the Omnipotent. Now the snowy dew enriches the breeze's coolness. So also the Omnipotent, namely Rama, is doubly cool by the coolness of the prayers of divinities and the sages as well. Govindaraja.

baaSpa cChannaani araNyaani yava godhuumava.nti ca |
shobhante abhyudite suurye nadadbhiH kraunca saarasaiH || 4-16-16

16. baaSpa cChannaani araNyaani= dew, covered,, forests; yava godhuumavanti ca= having barley, wheat, also; shobhante abhyudite suurye= glistening, at rise of, sun; nadadbhiH kraunca saarasaiH = callings, of krauncha, saarasa [waterfowls.]

"Covered with the dew the forests that already covered with crop fields of barley and wheat are beaming forth, together with the callings of waterfowls, at the rise of the sun. [4-16-16]

The sun now risen is Rama. The word baaSpa also means tears. The fertile lands are shedding tears in fear of Ravana. Again baaSpaH is vapour that spreads. Rama's benevolence is spreading like vapour. The forests are with full crops. The lands are full with asceticism and Vedic practices to receive the mercy of Rama. The birds' callings are the echoing of Vedic sonority. Govindaraja. The yava grains are not exactly western barley grains as usually shown in lexicons. It is called locally as jov dhaan and is used in fire oblations, . It is a dietary prescription to diabetics nowadays.

kharjuura puSpa aakR^itibhiH shirobhiH puurNa taNDulaiH |
shobhante ki.mcid aala.mbaaH shaalayaH kanaka prabhaaH || 4-16-17

17. kanaka prabhaaH shaalayaH = golden, in lustre, paddy fields; kharjuura puSpa aakR^itibhiH= date-fruit, flowers, in shape; puurNa taNDulaiH= full with, grain; shirobhiH= at heads – corn cobs; kimcit aalambaaH= a little, bent down; shobhante= gleaming forth.

"The paddy crops in fields are gleaming forth with golden lustre, and their heads full with grain and a little bent down are shapely like the flowers of date-fruit. [4-16-17]

The heads of crops are a little bent down by weight of corn, like the heads of sages who bow down with the weight of knowledge before the Absolute. Thus their age-old golden hair is gleaming at the first rays of sun. Govindaraja.

mayuukhaiH upasar.hpadbhiH hima niihaara sa.mvR^itaiH |
duuram abhyuditaH suuryaH shashaa.nka iva lakSyate || 4-16-18

18. hima niihaara samvR^itaiH = with snowy, mist, besieging; upasarpadbhiH mayuukhaiH = though spreading around, are sunbeams; suuryaH duuram abhyuditaH = sun, distantly, [up on sky,] came up; shashaanka iva lakSyate = moon, to be, appearing to be.

"Though he came up long back, and though his beams are spreading around, besieged by snowy mist the sun is appearing as moon. [4-16-18]

The sun again is Rama. 'Though you have risen in the vast of forests long back and avowed to eradicate demons, has your radiance decreased like the vernal sun, while the demons are still radiant by their activities...' is the question of Lakshmana. Govindaraja.

agraahya viiryaH puurvaahNe madhyaahne sparshataH sukhaH |
sa.mrak{}taH ki.mcid aapaaNDuH aatapaH shobhate kSitau || 4-16-19

19. puurvaahNe a+graahya viiryaH = in mornings, not, usurped / inappreciable, valour [warmth of sun]; madhyaahne sparshataH sukhaH = at noontime, for touch, comfortable; samraktaH kimcit aapaaNDuH= reddish, a little, palish; kSitau aatapaH shobhate = on earth, sun-warmth, radiating.

Inappreciable is the warmth of sun in the mornings, but comfortable for touch at noontimes, since the reddish but a little palish sunshine is radiating on earth. [4-16-19]

The warmth of the sun is his valour which is usurped by the snowy mist. Rama’s valour is usurped or inappreciable by his taciturnity. Then Lakshmana is deemed to have said, 'The demons are dominating the nature with their cold-blooded activities like coldish snow, oh, Rama, sustaining them with kind of cool profile of yours is inapt of you...' Govindaraja.

avashyaaya nipaatena ki.mcit praklinna shaadvalaa |
vanaanaam shobhate bhuumir niviSTa taruNa aatapaa || 4-16-20

20. avashyaaya nipaatena= by dewdrops, falling; kimcit praklinna shaadvalaa= a little, moistened, are pasturelands; niviSTa taruNa aatapaa= radiance, tender, sun-warmth; vanaanaam bhuumiH shobhate= of forests, lands, are enlivened.

"The pasturelands are a little moistened with the fall of dewdrops, but the fields of forest are enlivened by the radiance of tender sun’s warmth. [4-16-20]

The pastureland are like the serene sages who are wetting their faces with droplets of merciful tears by the activities of the demons. And now the warmth of the tender sun / valour of Rama, is radiating on the countenances of pasturelands/sages which will be furious henceforth. Govindaraja.

spR^ishan tu suvipulam shiitam udakam dviradaH sukham |
atyanta tR^iSito vanyaH pratisa.mharate karam || 4-16-21

21. atyanta tR^iSitaH= intensely, thirsty; vanyaH dviradaH= forest, elephant; su vipulam = with very, broad [trunk]; [or, suvimalam= very clear water]; shiitam udakam sukham spR^ishan= cold, water, easily, on touching; karam prati samharate = trunk, in turn, backs away [taking back.]

"On easily touching very clear and cold water with its very broad trunk that intensely thirsty wild elephant is backing away its trunk for the water is that cold. [4-16-21]

Gods are withdrawing to touch pleasurable items that are usually enjoyable to them, fearing Ravana. Govindaraja

ete hi samupaasiinaa vihagaa jalacaariNaH |
na avagaahanti salilam apragalbhaa iva aavaham || 4-16-22

22. samupaasiinaa= nearby sitting; ete jala caariNaH= these, water, movers; viha gaa= sky, going birds– waterfowls; a+pragalbhaa= not, courageous ones – cowards; aavaham iva= into battle, like; salilam na avagaahanti = water not, going in.

"These waterfowls that are sitting nearby are not entering into waters like cowards not entering battlefields. [4-16-22]

The waterfowls are compared with the sages. The sages though staying nearby asceticism, like birds sitting on riverbanks, are not able to enter into its enjoyable main realm, namely samaadhi, concentration. Another way is 'oh Rama, though you are an expert in warfare why you are backing away for a war with demons? Why not jump to it? Are you like these fearing waterfowls?'

avashyaaya tamo naddhaa niihaara tamasaa aavR^itaaH |
prasuptaa iva lakSyante vipuSpaa vana raajayaH || 4-16-23

23. avashyaaya tamaH naddhaa= by snowy, darkness, subdued; niihaara tamasaa aavR^itaaH= by mist, gloom, enclosed; vi puSpaa= without, flowers; vana aajayaH = forest, ranges; pra suptaa iva lakSyante= well-slept, like, appearing.

"Subdued by snowy darkness, enclosed in misty gloom, and reft of flowers these forest ranges appear like those that are asleep. [4-16-23]

Mantled by darkness and dewdrops dribbling, the leaves and leaflets are crouched and look like sleeping ones. Further blanketed by the mist they are appearing as those that are sleeping covering a blanket. Flowers are not blooming like the closed eyes of a sleeper. Thus the woodlands are asleep. Govindaraja.

For those who are asleep it is a double darkness. One is the darkness of sleep, while the other is the darkness of night. They not only crouch in themselves with the inner darkness, but as they are also enfolded by the external darkness of night, they further crouch in. Maheshvara Tiirtha. By this sleep attribute, the dormant disposition of sages is made evident.

aaSpa sa.mchanna salilaa ruta vij~neya saarasaaH |
himaaardra vaalukaiH tiiraiH sarito bhaanti saa.mpratam || 4-16-24

24. saampratam= now; baaSpa samcChanna salilaa= mist, covered, waters; ruta vij~neya saarasaaH= by calling, perceptible, saarasa water birds; saritaH= rivers; hima aardra = by mist, wet; vaalukaiH tiiraiH= with sandbanks, declivities - shores; bhaanti = they glisten.

"Now the rivers are imperceptible as their water is overspread with dewdrops, but their water-birds are perceptible only by their callings, thus making that river perceptible, and such rivers are now glistening with moist sandbanks and shores. [4-16-24]

By rivers the sages are denominated and they are all enshrouded by the mist called the fear of demons, and they are perceptible just by their groaning. They are unable to come out of that misty climate, as good as waterfowls dependent on rivers.

tuSaara patanaat caiva mR^idutvaat bhaaskarasya ca |
shaityaat aga agrastham api praayeNa rasavat jalam || 4-16-25

25. tuSaara patanaat caiva= snow, by fall, also thus; bhaaskarasya= of sun; mR^idutvaat shaityaat= softness, coldness; rasavat jalam = tasty, water; aga agrastham api [or, agaatha staham api]= on mountain, peak, even [deep down, even – in wells]; praayeNa = generally; [apeyam= drinkable.]

"Owing to the fall of snow, further owing to the softness and coldness of sun, the water deep down the wells is generally agreeable for drinking. [4-16-25]

This falling of the snow is indicative of the falling of demons upon sages, and sun's softness is with the soft attitude of Rama. Tiirtha.

jaraa jarjaritaiH patraiH shiirNa kesara karNikaiH |
naala sheSaa hima dhvastaa na bhaanti kamalaakaraaH || 4-16-26

26. kamala aakaraaH= lotus, lakes; jaraa jarjaritaiH patraiH [padmaiH]= with aged, withered, petals [lotuses]; siirNa kesara karNikaiH= with decrepit, fibrils, carpels; naala sheSaa= peduncles, remnant; hima dhvastaa= by cold, impaired; na bhaanti = not, glowing.

"Lotus lakes are left alone with stalks of lotuses as their petals are aged and withered, decrepit are the fibrils and carpels, thus impaired by cold they are ungracious in look. [4-16-26]

When the demons destroy the lake-like hermitages and their inmates, aged and withered sages and their lotus-petal like austerities are shattered by the hostilities of demons, and the remaining hermits are just like the stalks of lotuses left behind.

asmin tu puruSavyaaghra kaale duHkha samanvitaH |
tapashcarati dharmaatmaa tvat bhak{}tyaa bharataH pure || 4-16-27

27. asmin tu kale= during this, but, time; puruSavyaaghra = manly-tiger Rama; harmaatmaa bharataH= noble-souled, Bharata; duHkha samanvitaH= anguish, along with; tvat bhaktyaa= in you, with adoration; pure tapaH carati= in city, ascesis, he undertakes.

"But during this time, oh, manly-tiger, ushered by anguish that virtue souled one Bharata must be practising ascesis in city with adoration to you. [4-16-27]

tyak{}tvaa raajyam ca maanam ca bhogaa.mshca vividhaan bahuun |
tapasvii niyataahaaraH shete shiite mahiitale || 4-16-28

28. raajyam ca maanam= kingdom, as well, pride; vividhaan bahuun bhogaan ca pleasures, varied, various ones, also; tyaktvaa= on forsaking; tapasvii= in self-denial; niyata aahaaraH= regulated, in food; shiite mahii tale shete = chilly, on earth’s, surface, sleeping.

"On forsaking kingdom and pride of becoming the king of Ayodhya as well, and varied and various pleasures too, he is in self-denial, and with his food regulated he sleeps on chilly surface of earth. [4-16-28]

So far Lakshmana spoke about spring season indicating the sufferings of saints and sages by the chill and icy effects of demons indirectly. Now his broodings are turning to Bharata, for Bharata is avowed to self-immolate if Rama were not to come after a fixed time, and Rama is lingering here.

so.api velaam imaam nuunam abhiSeka artham udyataH |
vR^itaH prakR^itibhir nityam prayaati sarayuum nadiim || 4-16-29

29. saH api= he, even; imaam velaam= at this, time; abhiSeka artham udyataH = taking bath, for the purpose of, got up; nityam= always; prakR^itibhiH vR^itaH= by ministers, surrounded; sarayuum nadiim prayaati = to Sarayu, river, he proceeds; nuunam= definitely.

"Even he might always be getting up at this time of the day and proceeding to River Sarayu for a bath surrounded by ministers, definite is that. [4-16-29]

atyanta sukha sa.mvR^iddhaH sukumaaro himaarditaH |
katham tu apara raatreSu sarayuum avagaahate || 4-16-30

30 atyanta sukha samvR^iddhaH= very much, in comfort, he is brought up; sukumaaraH= delicate one; a+para+raatreSu= not, in post, of night [in small hours]; hima aarditaH sarayuum = by cold, wet, in Sarayu; katham= how; avagaahate= he enters.

"But how can he who is brought up in high comfort, a delicate one too, enter the cold-wet waters of River Sarayu, in these small hours. [4-16-30]

The compound atyanta sukha samvriddhaH brought up in comfort is but natural to a prince, but it is in its princely loftiness. But our father King Dasharatha has made it loftier. And you by your brotherly caring , you also looked Bharata. atyanata sukumaaraH ‘by his feelings he is a delicate one who cannot tolerate your absence’. In other mms it is sukhochita in place of hima aardra which means ‘one who is habituated to pleasures of a younger prince,’ but not to become a monk in these early years of his youth. So you should relieve him of his vow. This is the import of Lakshmana's address to Rama.

padmapatrekSaNaH shyaamaH shriimaan nirudaro mahaan |
dharmaj~naH satyavaadii ca hrii niSedho jitendriyaH || 4-16-31
priyaabhibhaaSii madhuro diirghabaahuH arindamaH |
sa.mtyajya vividhaan bhogaan aaryam sarvaatmanaa aashritaH || 4-16-32

31. padma patra ekSaNaH= one with lotus, petal, eyes; shyaamaH= blue-black [by complexion]; shriimaan= imposing one; nir+udaraH= without, stomach [slender waisted lion]; mahaan= noble one; dharma j~naH= dharma, knower of; satya vaadii ca= truth, advocate; also; hrii niSedhaH= ignominy, intolerant of; jitendriyaH= sense-restrained one; priya abhi bhaaSii= dearly, talking; madhuraH= sweetly [talking]; diirgha baahuH= long, armed one - dextrous; arindamaH = enemy-destroyer; such as Bharata is; vividhaan bhogaan samtyajya = various, pleasures, on foregoing; sarva aatmanaa= in any way; aaryam= adorable one [you alone are]; aashritaH= devoted to.

"That lotus-petal eyed one with blue-black complexion is an imposing one with lion-like waist, being the noblest he is knower of dharma thus an advocate of truth, and thus intolerant of ignominy, and as a self-restrained one he talks dearly and sweetly, and he is dextrous and an enemy-destroyer, such as he is, that Bharata on forgoing all of his various pleasures he is devoted to you, as you alone are his adorable brother. [4-16-31, 32]

Stomachless is not to say that Bharata is without a stomach but has a palm-like concave stomach, but not a potbelly to stomach the kingdom of Ayodhya that is easily usurped through his mother Kaika.

jitaH svargaH tava bhraatraa bharatena mahaatmanaa |
vanastham api taapasye yaH tvaam anuvidhiiyate || 4-16-33

33. yaH= he who is; vanastham api= in forests, even though; tvaam anuvidhiiyate= you, following; taapasye= in the practise of austerities; such a; tava bhraatraa= your, brother; mahaatmanaa bharatena = by great-souled, Bharata; jitaH svargaH = conquered [here, refused,] heaven.

"Even though you are in forests far away from him, he is following you in the practise of austerities, and such a brother of yours, that great-souled Bharata has refused ascent to heaven. [4-16-33]

Bharata though staying in kingdom he is observing asceticism following the trend of Rama. By grief Bharata might have been dead, like King Dasharatha, and ascended to heavens. But Bharata's going to heavens is a hindrance in getting a glimpse of Rama after return from exile. So Bharata's refusing the heavens is said to be his conquering heavens. Lakshmana is quickening Rama's thinking to take some action to complete his mission in eradicating the demonic atrocities and quickly return to Ayodhya, lest time slips by and Bharata may self-immolate. After these many thoughts, now Lakshmana starts to move the eye of the needle towards Kaikeyi, the root cause for all miseries.

na pitryam anuvarntante maatR^ikam dvipadaa iti |
khyaato loka pravaado ayam bharatena anyathaa kR^itaH || 4-16-34

34. dvi padaa= two, footed, [bipeds, humans]; pitryam= father’s [nature]; na anuvarntante= will not, follow - derive; maatR^ikam= [but] mother's [nature they follow]; iti khyaataH= thus, known as; ayam loka pra vaadaH= this, in world, well, saying [epigram]; bharatena anyathaa kR^itaH= by Bharata, otherwise, made [rendered.]

" ‘Humans do not derive father’s attitude but they take of their mothers’ is the well-know maxim in the world, but Bharata rendered it otherwise. [4-16-34]

This is a proverbial saying that humans inherit mother's characteristics but not father's. But Bharata renders it otherwise for he has not inherited the mean and sordid nature of Kaikeyi. This proverbial saying is still in use in all languages in India, with a little change. In Marathi it is khaanaa tashii maatii va jaatii tashii potii' after Dr. Satya Vrat. This stems up from the Sanskrit dhany˜ pit® mukhŸ kany˜ dhany˜ m˜t® mukha× suta× 'Blest is father-like daughter, blest is mother-like son.'

bhartaa dasharatho yasyaaH saadhuH ca bharataH sutaH |
katham nu saa ambaa kaikeyii taadR^ishii kruuradarshinii || 4-16-35

35. yasyaaH= she to whom; dasharathaH bhartaa = Dasharatha is, husband; saadhuH bharataH sutaH ca= gentle, also, Bharata, the son, also; saa ambaa= such, [our] mother; kaikeyii= Kaikeyi; taa dR^ishii kruura darshinii katham nu = that, sort of, cruel, in mien - disposition, how, indeed.

"Whose husband is Dasharatha and whose son is gentle Bharata, how then can she, our mother Kaikeyi, is with this sort of cruel disposition, indeed…" Thus Lakshmana spoke to Rama on their way to River Godavari. [4-16-35]

Rama uses the same wording for Kaikeyi as ‘our middle mother’ at 3-2-19b-20

iti evam lakSmaNe vaakyam snehaat vadati dharmike |
parivaadam jananyaH tam asahan raaghavo abraviit || 4-16-36

36. dharmike lakSmaNe snehaat= by upright, by Lakshmana, out of fondness [to Rama and Seetha]; iti evam vaakyam vadati= this, way, sentences, while saying; raaghavaH jananyaH= Raghava, about mother; tam pari vaadam= against, telling [slanderous talking]; a +sahahan = not, tolerating; abraviit= spoke.

When that upright Lakshmana is speaking those words that way out of his fondness towards Rama, Raghava spoke to Lakshmana, intolerant of that slanderous talk about their mother. [4-16-36]

na te ambaa madhyamaa taata garhitavyaa katha.mcana |
taam eva ikSvaaku naathasya bharatasya kathaam kuru || 4-16-37

37. taata= oh, dear Lakshmana; madhyamaa ambaa = middle [second, another,] mother; kathamcana= in any way; te na garhitavyaa= by you, not, deplorable; ikSvaaku naathasya bharatasya= Ikshvaku-s, king, Bharata's; taam kathaam eva kuru= those, stories [topics,] alone, you make [you tell.]

"In any way, dear Lakshmana, you are not supposed to deplore another mother of ours, but you go on telling the topics of Bharata, the king of Ikshvaku-s. [4-16-37]

nishcitaa eva hi me buddhiH vana vaase dR^iDha vrataa |
bharata sneha sa.mtaptaa baalishii kriyate punaH || 4-16-38

38. me buddhiH nishcitaa eva hi my, mind, set upon, that way, indeed; vana vaase dR^iDha vrataa= in forest, dwelling, firmly, avowed; [api= even then]; bharata sneha samtaptaa= for Bharata's, fellowship, well, burning [yearning for]; punaH baalishii kriyate = again, boyishness [fascination,] is made [recurs.]

"My mind is indeed set to dwell only in forest, and it is firmly avowed, but while yearning for Bharata's fellowship my fascination to reunite with him is recurring again. [4-16-38]

sa.msmaraami asya vaakyaani priyaaNi madhuraaNi ca |
hR^idyaani amR^ita kalpaani manaH prahlaadaani ca || 4-16-39

39. priyaaNi madhuraaNi hR^idyaani amR^ita kalpaani= genial, sweet, heartily, ambrosia, equal to [ambrosial]; manaH prahlaadaani ca= heart, gladdening [heartening words]; asya vaakyaani= his, words; samsmaraami= I an reminiscing.

"I reminisce his words well, that are genial, sweet, heartily, ambrosial and that will gladden the heart. [4-16-39]

kadaa hi aham sameSyaami bharatena mahaatmanaa |
shatrughnena ca viireNa tvayaa ca raghuna.ndana || 4-16-40

40. raghu nandana= oh, Lakshmana; aham mahaatmanaa bharatena = I, with great-souled, Bharata; viireNa shatrughnena= with valorous, Shatrughna; tvayaa ca= with you [Lakshmana,] also; kadaa hi sameSyaami= when, really, I reunite.

"When can I really reunite, oh, Lakshmana, with great-souled Bharata, valorous Shatrughna, and with you and Seetha.” Thus said Rama to Lakshmana. [4-16-40]

Usually the word ca means 'also, and.' In compound tvayaa ca raghunandana it is said to indicate Seetha.

iti evam vilapan tatra praapya godaavariim nadiim |
cakre abhiSekam kaakutsthaH saanujaH saha siitayaa || 4-16-41

41. kaakutsthaH= Rama; tatra= there; iti evam vilapan= thus, that way, worrying; godaavariim nadiim praapya = Godavari, river, having reached; sa anu ja = with younger brother; sa siitayaa= with, Seetha; cakre abhiSekam = performed, bathing,

Thus worrying that way while proceeding, there Rama reached River Godavari and performed bathing with his younger brother Lakshmana and along with Seetha. [4-16-41]

tarpayitvaa atha salilaiH taiH pitR^In daivataani ca |
stuvanti sma uditam suuryam devataaaH ca tathaa anaghaaH|| 4-16-42

42. atha= then; taiH= by them; salilaiH= with water; pitR^In daivataani ca= to manes, to gods, also; tarpayitvaa= having offered oblations; uditam suuryam= uprisen, sun; devataaaH ca= gods, also; anaghaaH= sinless trinity [Rama, Lakshmana, Seetha]; stuvanti sma= extolled, they are.

Then on offering water oblations to manes and gods that impeccant trinity extolled the rising sun and gods likewise. [4-16-42]

kR^itaabhiSekaH sa raraaja raamaH
siitaa dvitiiyaH saha lakSmaNena |
kR^ita abhiSeko tu aga raaja putryaa
rudraH sa nandiH bhagavaan iva iishaH || 4-16-43

43. siitaa dvitiiyaH=Seetha, as second-half [along with]; saH raamaH= that, Rama; kR^ita abhiSekaH= on making [having taken,] river bath; saha lakSmaNena= with Lakshmana; aga raaja putryaa= with mountain, king's, daughter [Paarvati]; kR^ita abhiSekaH= making [having taken,] sacred bath, but; sa nandiH= one with Nandi, the Holy Bull; iishaH bhagavaan rudraH iva= all-controlling, god, Rudra [Shiva in fury,] like; raraaja= shone forth.

On taking bath in the river along with Seetha and Lakshmana, Rama shone forth like All-controlling god Rudra, who will be radiant on taking bath along with his consort Paarvati and with his follower Nandi, the Holy Bull. [4-16-43]

The similitude between Rama and Shiva suggests that Rama is about to start destruction of demons.

.

Extolling seasons in epics

The portrayal of seasons in epics with all their delicacies is a disputed topic. Ramayana also deals much on these descriptions of seasons. Whether an epic avowed to reflect the Vedic import, as said at 1-4-6, vedopabR^ihmaNaarthaaya , and that which is pious and merited puNyam vedaischa samamatam at 1-1-98, should have accounts on seasons – is the question. For this is said that relating niceties of season time and again, is in perfect accord with Veda, for the season and time are subservient to all Veda-s as per the ancillary of Veda, the Astrology, veda-anga : jyotiShya . Veda-s themselves say that the year is the soul of the horse of Ashvameda. uÿ˜ v˜ aþvasya medhasya þira× |  saÕvatsara ˜tm˜þvasya medhasya | -- yajurveda b®had˜raõyaka Hence time and season are the mind and soul of all Veda-s.

Like this we find beautification of four seasons at four places, for e.g., hemanta spring is narrated in starting of Kishkindha. And vasanta post autumnal season is described in Kishkindha 43rd chapter, when Hanuma and others are in search for Seetha, and after their exit from the cave of Swayamprabha. varSa rainy season is portrayed in 28th chapter of Kishkindha. At every possible occasion, all the rituals, daily routines that are time oriented, do explain the importance of time than the importance of ritual or daily routine. It is said: vedopab®hmaõ˜rtham prav®tte asmin granthe veda vihita karma apekÿita k˜la viþeÿa nirõ˜yakatv˜t k˜la s˜dh˜raõa lakÿaõa pratip˜danam eva tat tat ®tu varõana vy˜jena k®tam iti dharmopayoga sambhav˜t | -- s˜yam k˜l˜di cihna pratip˜danam iti etat sarvam karma anuÿ÷˜na upayukta k˜la jñ˜pan˜rtham eva k®tam iti dharma paryavas˜nam sambhavati eva -- dharm˜k¨tam

Thus dharma is upheld in all these narratives about the season and time, which aspect is upheld by the commentators and they too comment lengthily whenever a season or time factor occurs.

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe SoDashaH sargaH

Thus, this is the 16th chapter in Aranya Kanmda of Valmiki Ramayana,the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 17

Introduction

Shuurpanakha, the problem demoness of Ramayana enters here. She approaches the cottage of Rama and offers her wifehood to Rama. She is the sister of Ravana and her husband Vidyut Jihva was murdered by Ravana alone, rendering his own sister a widow. She being an age-old demoness wants Rama to marry her, leaving Seetha off.

kR^ita abhiSeko raamaH tu siitaa saumitrir eva ca |
tasmaat godaavarii tiiraat tato jagmuH svam aashramam || 3-17-1

1. kR^ita abhiSekaH raamaH tu= on taking, bath, Rama, but; siitaa saumitriH eva ca= Seetha, Soumitri, thus, also; tataH= then; tasmaat godaavarii tiiraat= from that, Godavari, from bank, jagmuH svam aashramam= went, to his own, hermitage.

On taking bath Rama with Seetha and Soumitri, then went to his own hermitage from that bank of River Godavari. [3-17-1]

aashramam tam upaagamya raaghavaH saha lakSmaNaH |
kR^itvaa paurvaahNikam karma parNashaalaam upaagamat || 3-17-2

2. saha lakSmaNaH raaghavaH= with, Lakshmana, Raghava; tam aashramam upaagamya= that, hermitage, on nearing; paurva aahNikam karma kR^itvaa= early, morning, rituals, on performing; parNashaalaam upaagamat= cottage, reached.

Nearing that hermitage Raghava along with Lakshmana performed early morning rituals and then reached the cottage. [3-17-2]

uvaasa sukhitaH tatra puujyamaano maharSabhaH|
sa raamaH parNa shaalaayaam aasiinaH saha siitayaa || 3-1-7-3
viraraaja mahaa baahuH citrayaa candramaa iva |
lakSmaNena saha bhraatraa cakaara vividhaaH kathaaH || 3-17-4

3. saH raamaH= he, that Rama; maharSabhaH puujyamaanaH= by eminent sages, being adored [when within their reach]; tatra sukhitaH uvaasa= there, comfortably, stayed – he who is spending time; parNashaalaayaam siitayaa saha aasiinaH= in hermitage, Seetha, along with, sitting; saha bhraatraa lakSmaNena= with, brother, Lakshmana; cakaara vividhaaH kathaaH= narrating, many, legends; mahaabaahuH vi ra raaja= that dexterous one, shone forth; citrayaa candramaa iva= with Chitra star-constellation, Moon, like.

There Rama comfortably spent time while being adored by eminent sages when he is with them, and narrating many a narrative while sitting in hermitage along with Seetha and his brother Lakshmana, thus he shone forth like the moon when with Chitra constellation. [3-1-7-3, 4]

The Chitra star is with clearest whiteness against the sky-blue background and thus it is said citra mauktikam ekam 'Chitra star and a pearl are one in colour.' Thus sky-blue coloured Rama is the moon while pearl white Seetha is pearl white Chitra star.

tadaa aasiinasya raamasya kathaa sa.msak{}ta cetasaH |
tam desham raakSasii kaacid aajagaama yadR^icChayaa || 3-17-5

5. raamasya kathaa samsakta cetasaH= Rama is, narrative, absorbed in, with such a heart; tadaa aasiinasya= thus, sitting – in hermitage; kaacit raakSasii= some, demoness; yadR^icChayaa tam desham aajagaama= fortuitously, at that, place, arrived.

At one time when Rama is sitting in hermitage and heartily absorbed in telling narratives some demoness arrived at that place, fortuitously. [3-17-5]

saa tu shuurpaNakhaa naama dashagriivasya rakSasaH |
bhaginii raamam aasaadya dadarsha tridasha upamam || 3-17-6

6. rakSasaH dasha griivasya bhaginii= demon, ten, faced one’s [Ravana’s,] sister; shuurpaNakhaa naama= Shuurpanakha, named; saa tu= she, but; tridasha upamam= paradisiacal being, who is like; raamam aasaadya= Rama, on reaching; dadarsha= she saw him.

She is but the sister of ten-faced demon Ravana, Shuurpanakha by her name and she has seen him on reaching the paradisiacal being like Rama. [3-17-6]

diiptaasyam ca mahaabaahum padma patraayata iikSaNam |
gaja vikraa.nta gamanam jaTaa maNdala dhaariNam || 3-17-7
sukumaaram mahaa sattvam paarthiva vya.njana anvitam |
raamam indiivara shyaamam kandarpa sadR^isha prabham || 3-17-8
babhuuva indropamam dR^iSTvaa raakSasii kaama mohitaa |

7. diipta aasyam= radiant, faced; mahaabaahum= lengthy armed; padma patra aayata ikSaNam= lotus, petal, long, eyed one; gaja vikraanta gamanam= elephant, in pacing, in walk [imposingly pacing]; jaTaa maNdala dhaariNam= hair-tuft, bunches, wearing; sukumaaram mahaasattvam= delicate, greatly vigorous; paarthiva vyanjana anvitam= kingly, aspects, one having them; indiivara shyaamam= blue-lotus-like, deep-blue coloured; kandarpa sadR^isha prabham= Love-god, similar, in his brilliance; indra upamam= Indra, in simile; raamam= at Rama; dR^iSTvaa= on seeing; raakSasii kaama mohitaa= demoness, love, sickened; babhuuva= she [Shurpanakha] became.

He whose face is radiant, arms lengthy, eyes large like lotus petals, stride like that of an elephant, wearing bunches of hair-tufts, delicate yet greatly vigorous, possessor of all kingly aspects, complexion deep-blue like blue lotus, similar to Love-god in brilliance and in simile to Indra, the demoness has seen such a Rama and became lovesick. [3-17-7, 8, 9a]

sumukham durmukhii raamam vR^itta madhyam mahodarii || 3-17-9
vishaalaakSam viruupaakSii sukesham taamra muurdhajaa |
priyaruupam viruupaa saa susvaram bhairava svanaa || 3-17-10
taruNam daaruNaa vR^iddhaa dakSiNam vaama bhaaSiNii |
nyaaya vR^ittam sudurvR^ittaa priyam apriya darshanaa || 3-17-11
shariiraja samaaviSTaa raakSasii raamam abraviit |

9b, 10, 11, 12a. dur mukhii= unpleasing, faced one [Shurpanakha]; su mukham= with pleasing, faced one [at Rama]; mahaa udarii= pot-bellied one [Shuurpanakha]; vR^itta madhyam= with slim, waisted one [Rama ]; vi ruupa akSii= wry, eyed one [Shuurpanakha]; vishaala akSam= with broad-eyed [Rama]; taamra muurdhajaa= coppery, haired one [Shuurpanakha]; su kesham= with neatly, tressed [Rama]; vi ruupaa= ugly, featured one [Shuurpanakha]; priya ruupam= with charming, featured one [Rama]; bhairava svanaa= brassy, voiced one [Shuurpanakha]; su svaram= gentle, voiced one [Rama]; daaruNaa= vR^iddhaa= deplorably, oldish one [Shuurpanakha]; taruNam= youngish [Rama]; vaama bhaaSiNii= crooked, talker [Shuurpanakha]; dakSiNam= with pleasant speaking [Rama]; su dur vR^ittaa= very, ill, mannered one [Shuurpanakha]; nyaaya vR^ittam= rightful one, in behaviour [Rama]; a+priya darshanaa= un, pleasant one, to look at [abominable one - Shuurpanakha]; priyam= with pleasant one [to look on, amiable one - Rama]; saa= she [Shuurpanakha]; raamam= at Rama; shariira ja samaaviSTaa= by Love-god, besieged; raakSasii raamam abraviit= demoness, to Rama, spoke.

She that demoness who is facially unpleasant one with that pleasant faced one, pot bellied one with the slim-waisted one, wry-eyed one with the broad-eyed one, coppery-haired one with the neatly tressed one, ugly featured one with the charming featured one, brassy voiced one with the gentle voiced one, deplorably oldish one with the youngish one, crooked talker with the pleasant talker, ill-mannered one with the well-mannered one, uncouth one with couth, abominable one with amiable Rama spoke, besieged by Love-god. [3-17-9b, 11, 12a]

jaTii taapasa ruupeNa sabhaaryaH shara caapa dhR^ik || 3-17-12
aagataH tvam imam desham katham raakSasa sevitam |
kim aagamana kR^ityam te tat tvam aakhyaatum arhasi || 3-17-13

12b, 13. tvam= you are; jaTii= one with matted hair [ascetic]; sa bhaaryaH= with, wife; shara caapa dhR^ik= arrows, bows, handling; taapasa ruupeNa= in sage’s, in aspect; raakSasa sevitam= by demons, frequented by; imam desham= this, province; katham aagataH= what for, you have come; te aagamana kR^ityam kim =your, coming [here,] purpose of, what is; tat tvam= that, you; [tattvam= in actuality;] aakhyaatum arhasi= to tell, apt of you..

"You are an ascetic yet with a wife, handling bow and arrows yet in the appearance of a sage… what for you have come to this province frequented by demons… it will be apt of you to tell the purpose of your coming here, in actuality…" [3-17-12b, 13]

evam uk{}taH tu raakSasyaa shuurpaNakhyaa para.mtapaH |
R^iju buddhitayaa sarvam aakhyaatum upacakrame || 3-17-14

14. raakSasyaa shuurpaNakhyaa= by demoness, by Shuurpanakha; evam uktaH= thus, one who is spoken; paramtapaH= enemy, scorcher, Rama; R^iju buddhitayaa= straight, at mind straightforwardly; sarvam aakhyaatum upacakrame= all of it, to narrate [inform,] started to.

Thus asked by demoness Shuurpanakha that enemy-scorcher Rama started to inform all about it, straightforwardly. [3-17-14]

aasiit dasharatho naama raajaa tridasha vikramaH |
tasya aham agrajaH putro raamo naama janaiH shrutaH || 3-17-15

15. tridasha vikramaH= godlike, in valour; dasharathaH naama raajaa aasiit= Dasharatha, named, king, was there; aham tasya agrajaH putraH= I am, his, eldest, son; raamaH naama janaiH shrutaH= Rama, by name, by people, heard.

"A king named Dasharatha was there with his godlike valour, I am his eldest son, and people hear of me by name Rama. [3-17-15]

bhraataa ayam lakSmaNo naama yaviiyaan maam anuvrataH |
iyam bhaaryaa ca vaidehii mama siiteti vishrutaa || 3-17-16

16. ayam lakSmaNaH naama= he is, Lakshmana, by name; yaviiyaan bhraataa= younger, brother; maam anu vrataH= me, follows, in devotion; vaidehii= [daughter of Videha king] Vaidehi; iyam [mama] bhaaryaa= she is, [my,] wife; siita iti vishrutaa= Seetha, thus, well-known.

"He is Lakshmana by his name, my younger brother and a devoted follower of mine, and she is my wife, daughter of Videha’s king, well-known as Seetha. [3-17-16]

niyogaat tu narendrasya pitur maatuH ca ya.ntritaH |
dharmaartham dharmakaa.nkSii ca vanam vastum iha aagataH || 3-17-17

17. narendrasya= by king; pituH= by father; maatuH ca= by mother, also; niyogaat tu= by directive, but; yantritaH= I am directed by; dharma kaankSii= probity, desiring; dharma artham ca= probity, for the sake of, also; iha vastum vanam aagataH= here, to live, to forests, I came.

"Desiring to implement the probity in following father’s orders and for the sake of establishing probity in living an ascetic’s life I have come here to forests to dwell, as enjoined by the directives of the king and my father, and by my mother, as well. [3-17-17]

tvaam tu veditum icChaami kasya tvam kaa asi kasya vaa |
tvam hi taavanmanoj~naa.ngii raakshasii pratibhaasi me || 3-17-18

18. tvaam veditum icChaami= you, to know, I wish to; kasya= whose [wife]; tvam= you are; kaa= what [your name]; asi= is there; kasya= whose [daughter]; vaa= either; tvam= you are, indeed; taavaat= by the way; manoj~na angii= enthralling, with body; raakshasii pratibhaasi me= demoness, you are appearing, to me, indeed.

"I too wish to know about you. Whose wife are you? What is your name? Or, whose daughter are you? By the way, you are with a most enthralling personality, and then you must be a demoness. [3-17-18]

So far the handsomeness of Shuurpanakha is not narrated in these verses. But Rama's addressing her as a handsome woman is for fun sake, so some commentators say. The episode Shuurpanakha is considered to have haasya rasa, comic relief. Refusing the unnecessarily joking of Rama some say that Shuurpanakha came there with an exquisite form. And what all said negatively about her in preceding verses is the implicit idea of the poet. Taking the entrance of Shuurpanakha with a beautiful personality every cinema that is shot on Ramayana gives a cabaret dance with inciting song to Shuurpanakha at this situation.

In some other mms there are a few more verses that contain a situation where Jatayu comes to Rama to take leave of him to go and see his relatives and bird-friends, after Rama returns from the river. Then, knowing that Jatayu is not there Shuurpanakha enters the cottage area with a guise of winsome beauty. No demon or demoness can approach that cottage of Rama, as long as Jatayu is there - is the point for establishment. While the difference in mms/texts is between one or two letters like, na hi taavat manoj~na angii and tvam hi taavat manoj~na angii , whether the poet entered Shuurpanakha in a fashionable getup or as an old female is another point that remained inconclusive.

iha vaa kim nimittam tvam aagataa bruuhi tattvataH |
saa abraviit vacanam shrutvaa raakSasii madana arditaa || 3-17-19

19. iha kim nimittam tvam aagataa vaa= here, what, for, you, came, either; tattvataH bruuhi= actually, you tell; vacanam shrutvaa= said words, on hearing; madana arditaa= by love, wetted; saa raakSasii abraviit= she that, demoness, spoke.

"What for you have come, either, you tell in actuality..." Thus Rama asked her. On hearing the words of Rama she that demoness wetted with love said these words. [3-17-19]

shruuyataam raama vakSyaami tattvaartham vacanam mama |
aham shuurpaNakhaa naama raakSasii kaamaruupiNii || 3-17-20
araNyam vicaraami idam ekaa sarva bhaya.mkaraa |

20, 21a. shruuyataam raama= I let you hear [I tell you,] Rama; tattva artham mama vacanam= truth, meaning, my. words [my words are truthful]; vakSyaami= I will say; [or, what all I say is truth, nothing but truth]; aham shuurpaNakhaa naama= I am, Shuurpanakha, named; raakSasii= demoness; kaama ruupiNii= by wish, guise-changer; ekaa= lonely; sarva bhayam karaa= to all, fear, causing [unnerving]; idam araNyam vi caraami= in this, forest, am freely moving.

"I will tell you truth, Rama, nothing but truth, I am a guise-changing demoness named Shuurpanakha, and I will be freely moving in this forest in a solitary manner and unnerving all. [3-17-20, 21a]

raavaNo naama me bhraataa yadi te shrotram aagataH || 3-17-21
viiro vishravasaH putro yadi te shrotram aagataH |

21b, 22a. viiraH raavaNaH me bhraataa= valorous, Ravana, is my, brother; yadi te shrotram aagataH= if ever, by you, to ears, has come [if ever you have heard of him]; vishravasaH putraH= Vishravasa, son of; yadi te shrotram aagataH [or, baliiyaan raakshasa iishvaraH]= If you ever heard, [or, mighty one, demons, king.]

"My brother is valorous and mighty Ravana, the king of demons and the son of Vishravasa, if ever you have heard of him. [3-17-21b, 22a]

pravR^iddha nidraH ca sadaa ku.mbhakarNo mahaabalaH || 3-17-22
vibhiiSaNaH tu dharmaatmaa na tu raakSasa ceSTitaH |
prakhyaata viiryau ca raNe bhraatarau khara duuSaNau || 3-17-23

22b, 23. sadaa= always; pravR^iddha nidraH= one with intensified - profound, sleep; mahaabalaH= mighty one; kumbhakarNaH ca= Kumbhakarna, is also [my brother]; dharmaatmaa vibhiiSaNaH= virtue-souled one, Vibheeshana [is also my brother]; tu= but; raakSasa ceSTitaH= with demon's, conduct; na= he is not; raNe prakhyaata viiryau= in war, renowned, braving ones; khara duuSaNau= Khara, Dushana[ bhraatarau= are two brothers.

"And the mighty Kumbhakarna who will always be in profound sleep is my brother, and the virtue-souled Vibheeshana too is my brother, but he does not behave like a demon, and two more bothers of mine are Khara and Duushana who are renowned for their bravery in war. [3-17-22b, 23

taan aham samatikraantaa raama tvaa puurva darshanaat |
samupetaa asmi bhaavena bhartaaram puruSottamam || 3-17-24

24. raama= oh, Rama; aham= I am; taan= them; sam ati kraantaa= I an excel [them with my bravery]; puurva darshanaat= firstly, on seeing; puruSa uttamam= of men, the best one; tvaa= you; bhartaaram bhaavena= as husband, with the notion of; sam upetaa= neared; asmi= I am.

"I can excel all of them by my bravery, oh, Rama, and on seeing you for the first time I had a notion that you being the choicest among men you alone are my husband, hence I neared you. [3-17-24]

aham prabhaava sa.mpannaa svacCha.nda bala gaaminii |
ciraaya bhava bhartaa me siitayaa kim kariSyasi || 3-17-25

25. aham prabhaava sampannaa= I am, preponderance, endowed with; svacChanda bala gaaminii= with independent, might, goer [I operate]; ciraaya me bhartaa= for a long time, to me, husband; bhava= you be; [by the way]; siitayaa kim kariSyasi= with Seetha, what, you do [bring off.]

"I am endowed with such preponderances and I can operate with my independent might, as such you become my everlasting husband… by the way, what can you bring off with Seetha. [3-17-25]

vikR^itaa ca viruupaa ca na saa iyam sadR^ishii tava |
aham eva anuruupaa te bhaaryaa ruupeNa pashya maam || 3-17-26

26. vikR^itaa ca= unlovely one, also; viruupaa ca= unshapely one, also; saa iyam= she, this one [such as she is]; tava na sadR^ishii= to you, not, appropriate [unworthy wife]; te aham eva anuruupaa= to you , I, alone, appropriate [worthy wife]; maam bhaaryaa ruupeNa pashya = me, wife, in manner of, see, me [treat me as your wife.]

"Unlovely and unshapely is this one, such as she is, this Seetha is unworthy to be your wife, and I am the lone one worthy to be your wife, hence treat me as your wife. [3-17-26]

imaam viruupaam asatiim karaalaam nirNata udariim |
anena saha te bhraatraa bhakSayiSyaami maanuSiim || 3-17-27

27. viruupaam= without shape – disfigured one; a + satiim=not, good one - dishonest; karaalaam= diabolical one; nirNata udariim= hallow-stomached; imaam maanuSiim= this, human female; anena= with him; te bhraatraa saha= your, brother, along with; bhakSa yiSyaami= I wish to eat up [shall I eat them up without a later time botheration to you.]

"Shall I eat up this disfigured, dishonest, diabolical human female with a hallow stomach along with him, that brother of yours to make you free.

Lakshmana will use the very same wording in the next chapter when retorting Shuurpanakha.

tataH parvata shR^i.ngaaNi vanaani vividhaani ca |
pashyansahamayaakaamiidaNDakaanvicariSyasi - yadvaa -
pashyan saha mayaa kaamii daNDakaan vicariSyasi || 3-17-28

28. tataH= afterwards; vividhaani= various; parvata shR^ingaaNi= mountain, tops [in sky]; vanaani ca= forests [on earth,] also; pashyan= while seeing experiencing, enjoying; maya saha= me, along with; kaamii= lustily; daNDakaan vi cariSyasi= Dandaka forest, well, ramble about.

"Afterwards, you can lustily ramble about Dandaka forest along with me while enjoying yourself on various mountaintops in the sky and in forests on the earth." So Shuurpanakha said to Rama. [3-17-28]

iti evam uk{}taH kaakutsthaH prahasya madira iikSaNaam |
idam vacanam aarebhe vak{}tum vaakya vishaaradaH || 3-17-29

29. iti evam uktaH= thus, that way, who is said; vaakya vishaaradaH= in words, expert; kaakutsthaH prahasya= Kakutstha Rama, chuckled; madira iikSaNaam= one with besotted, eyes – Shuurpanakha [in lovesickness]; idam vacanam vaktum aarebhe= this, sentence, to tell, started.

When he is said that way Rama chuckled and that wordsmith started to reply her who eyes are besotted in lovesickness with this sentence. [3-17-29]

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe saptadashaH sargaH

Thus, this is the 17th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 18

Introduction

Rama averts Shuurpanakha’s advances toward him and asks her to seek Lakshmana instead. Lakshmana uses wordplay in retorting her in her own words. But she takes the apparent meaning of Lakshmana's words and rushes to eat away Seetha. Lakshmana defaces her and she noisily runs away from there, only to report to her brother Khara, a violent demon. This is the triggering situation of another round of troubles to Rama and Ramayana

taam tu shuurpaNakhaam raamaH kaama paasha avapaashitaam |
svacChayaa shlakSNayaa vaacaa smita puurvam atha abraviit || 3-18-1

1. raamaH= Rama; kaama paasha ava paashitaam= by, lust's, noose, tethered down; taam shuurpaNakhaam= to her, Shuurpanakha; svacChayaa shlakSNayaa vaacaa= clearly, softly, with voice; smita puurvam= smile, preceded by; atha abraviit= then, said.

Rama then voicing clearly and softly spoke to her, whom the noose of lust has tethered down, with a smile preceding his words. [3-18-1]

kR^ita daaro asmi bhavati bhaaryaa iyam dayitaa mama |
tvat vidhaanaam tu naariiNaam suduHkhaa sasapatnataa || 3-18-2

2. bhavati= oh, honourable one; kR^ita daaraH asmi= made, married, I am; iyam mama dayitaa bhaaryaa= this is, my, dear, wife; tvat vidhaanaam tu= to your, sort of [females,] but; naariiNaam= females; sa sapatnataa= [living] with, co-wife; su duHkhaa= will be distressing.

"Oh, honourable one, I am married and this is my dear wife, thus it will be distressing for your sort of females to live with a co-wife. [3-18-2]

anujaH tu eSa me bhraataa shiilavaan priya darshanaH |
shriimaan akR^ita daaraH ca lakSmaNo naama viiryavaan || 3-18-3

3. lakSmaNaH naama= Lakshmana, named; eSa anujaH me bhraataa= he is, younger one, my, brother; shiilavaan= with good conduct; priya darshanaH= good looking one; shriimaan= promising one; viiryavaan= valiant one; a + kR^ita daaraH ca= not, made, wife – nearly, not with a wife.

"He is my younger brother named Lakshmana, he is with a good conduct, good looking, a promising and valiant one, and he is without a wife. [3-18-3]

Rama is punning here. In punning apparent meaning will be different than the latent and the apparent appears to an untruth. Then if it is questioned whether Rama tells a lie while joking or punning, it is not so: nyaaya - guruuNam api samam haasyam kartavyam kutilam vinaa 'even with teachers one can be humorous, if it is not fraudulent'. According to dharmaakuutam which quotes gautam suutra: vivaaha maithuna narma aatra sa.myogeSu adoSakakameke anR^itam; and in aapad dharma suutra: na narma yuktam anR^itam hi na asti na striiSu raajan na vivaaha kaale 'at the time of marriage or copulation or with women talking untruth [or with innuendo, or punning,] is not wrong.'

Again if it be asked whether Rama really said in jocular way or in real sense, it is said that he has not joked. navevamapi raama vacanam parihaasa ruupamiti katham nishcitamiti cet na for this Rama's words at 3-18-19 will suffice, saumitre parihaasaH katha.mcana 'Lakshmana.... no joking with this kind of beings please...' dharmaakuutam.

Rama is known to be a jovial talker, na vitathaa parihaasa kathhasvapi Here for the word a kR^ita daaraH apparently means 'not, made, wife= wife not available.' But Lakshmana is married and Rama says here he is unmarried. Then Rama must have bluffed! Not so, that compound is in its subtext means: 'one who did not make his wife to come along, hence there is no wife.' Govindaraja.

In another way, the word a in a kR^ite also means antaHpura according to the thesaurus of a and it is said as: akaaro brahma vishNu iisha kamaTheSva~NgaNe, gaurave antaHpure palace-chambers of queens; and thus the meaning is as: 'one who left behind his wife in palace-chambers, hence he has no wife.'

apuurvii bhaaryayaa ca arthii taruNaH priya darshanaH |
anuruupaH ca te bhartaa ruupasya asya bhaviSyati || 3-18-4

4. a + puurvii= without, a wife; bhaaryayaa ca arthii= for wife, also, in need of; taruNaH= youthful one; priya darshanaH= good, looking; te ruupasya asya= by your, features, that kind of; anu ruupaH bhartaa= fitly, husband;; bhaviSyati= he becomes.

"He is without a wife and in need of a wife… he is youthful, good-looking and he can become a fitly husband of yours, fit enough to your kind of features. [3-18-4]

The word apuurvi means in the viewpoint of Rama 'one who has been missing the company of wife for a long' but in Shuurpanakha’s view it is 'one who is missing the company of ANY wife for a long...' The word bhaaryaa ca arthii is from Rama's view 'desiring his own wife, Urmila' but in Shuurpanakha’s view 'desiring ANY woman as wife' and the word te bhartaa is declined as te.abhartaa= te a bhartaa 'unfit to be your husband' because of your ruupasya asyaa 'by your aspect, your repulsive aspect.' Govindaraja.

In another way akR^ita daaraH 'already a married man' apuurvii 'one who does not have the comfort from wife' so bharyayaa ca arthii; a + puurva bhaaryayaa ca arthii 'for a new wife, also, desiring one; one who is desiring new wife; thus you are a fitly wife for him by your aspect, anuruupascha te . This is on joculary side of the statement parihaasa anukuula praatiitaka artha. The implicit meaning is akR^ita daaraH 'one without a wife now or one who does not take another wife.' apuurva bhaaryayaa by first wife alone, arthii he is desired; shiilavaan, eka patnii vrata shiila vantaH an abider in the syndrome of 'one-man-one-wife.' priya darshanaH 'in dear ones, tend towards; tending towards his dear ones.' te.abhrtaa= te + a + bhartaa 'for you, no, husband; he is no husband of yours, he can never be your husband.' anu ruupaH 'fit for his own wife.' asya ruupasya yogya bhaviSyati? 'with this kind of, aspect of yours – for you with such a notorious aspect, will he be eligible to become your husband? No, he will not.' Maheshvara Tiirtha.

The word apuurvi is categorised under rare and unfamiliar words. It is said that as per rock edicts it is a traveller, brahmacaari celibate, who is studying apuurva, namely Veda-s. As mimaamsikaa-s tell us that apuurva is divineness, results from Vedic knowledge. Here the celibate state of Lakshmana is said to have been referred, 'though he is having his wife Urmila, he is undergoing celibacy.' And further 'In Gorresio's text it is there as taruNo bhaaryayaa ca arthii where taruNa is youthfulness. Rama is also youthful. So Rama's expression of apurvii is just to indicate Lakshmana as a brahmacaari a celibate, though he has a wife and youthful also. After Prof. Satya Vrat. Unchained is he by nuptial bands: is Griffith’s wording.

enam bhaja vishaalaakSi bhartaaram bhraataram mama |
asapatnaa varaarohe merum arka prabhaa yathaa || 3-18-5

5. vishaalaakSi= oh, broad-eyed one; vara aarohe= great, waisted one; enam mama bhraataram= him, my, brother; arka prabhaa merum yathaa= sun's, shine, on Mt. Meru, like; a + sapatnaa= without, a co-wife; bhartaaram= as husband; bhaja= you pray – you woo.

"You woo him, oh, board-eyed [bulged-eyed] one, this brother of mine as your husband like sunshine seeking the Mt. Meru, then oh, great-waisted [pot-bellied] one, you will be without a co-wife…" So said Rama to that demoness. [3-18-5]

The sunshine seeking Mt. Meru will spread over it, and on going at its behind, the sun disappears along with his shine. Such a massive mountain is that. Thus Mt. Meru is an absolver nivR^itti pradaata of sunshine. So also you reach Lakshmana and become absolved in him / by him. Govindaraja. Secondly, you adore Lakshmana like bhartaaram a husband, a Providence of all in the universe. Maheshvara Tiirtha.

iti raameNa saa prok{}taa raakSasii kaama mohitaa |
visR^ijya raamam sahasaa tato lakSmaNam abraviit || 3-18-6

6. raameNa iti proktaa [pra uktaa]= by Rama, this way, [when] clearly told; raakSasii kaama mohitaa= demoness, in lust, dazed; sahasaa raamam visR^ijya= quickly, discarding, Rama; tataH saa lakSmaNam abraviit= then, she, to Lakshmana, spoke.

When Rama clearly told that way to that demoness dazed in lust, discarding Rama quickly then she spoke to Lakshmana. [3-18-6]

asya ruupasya te yuk{}taa bhaaryaa aham varavarNinii |
mayaa saha sukham sarvaan daNDakaan vicariSyasi || 3-18-7

7. te asya ruupasya= your, for this, with aspect [meetly to your charm]; vara varNinii= best, complexioned one; aham yuktaataa bhaaryaa= I am, a deserving, wife; mayaa saha sukham= with me, along, happily; sarvaan daNDakaan vi cariSyasi= all of, Dandaka, well, move about [take a jaunt.]

"I with my best complexion will be your deserving wife meetly to you charm, you can happily take a jaunt all over Dandaka forest along with me." So Shuurpanakha ran after Lakshmana. [3-18-7]

evam uk{}taH tu saumitrii raakSasyaa vaakya kovidaH |
tataH shuurpaNakhiim smitvaa lakSmaNo yuk{}tam abraviit || 3-18-8

8. raakSasyaa evam uktaH tu= by demoness, thus, said, but; vaakya kovidaH= sentence making, expert; saumitrii= Soumitri’s son; lakSmaNaH= Lakshmana; tataH smitvaa= then, smiled; shuurpaNakhiim yuktam abraviit= to Shuurpanakha, reasonable [words,] said.

Thus said by the demoness that meaningful sentence maker Lakshmana, the son of Sumitra, then smiled and appropriately replied Shuurpanakha. [3-18-8]

katham daasasya me daasii bhaaryaa bhavitum icChasi |
so aham aaryeNa paravaan bhraatraa kamala varNinii || 3-18-9

9. kamala varNinii= oh, [black] lotus, coloured one; daasasya me bhaaryaa= servant’s, me like, wife; daasii bhavitum katham icChasi= female servant, to become, how, you wish; saH aham= such as, I am; aaryeNa= by adorable one [Rama]; paravaan [para aadhiina] bhraatraa= vassal, brother.

"How you wish to become a female servant, oh, [black] lotus-coloured one, by becoming the wife of a servant like me? I am just a vassal of my adorable brother. [3-18-9]

samR^iddha arthasya siddhaarthaa mudita amala varNinii |
aaryasya tvam vishaalaakSi bhaaryaa bhava yaviiyasii || 3-18--10

10. vishaala akSi= oh, broad-eyed [goggle-eyed] one; a+mala+ varNinii= un, blemished, complexioned one; [or, if disconnected as: muditaa mala varNini= mala varNini= filthy complexioned one, nothing more is there to blemish]; tvam= you; samR^iddha arthasya= abounding, in means [is Rama]; aaryasya= to adorable one [to Rama]; yaviiyasii bhaaryaa= younger, wife; on becoming; siddha arthaa mudita bhava= achieving, your means, be happy.

"Oh, goggle eyed one, befitting to your complexion that is un-stainable further you better become the wife of my brother Rama who is abounding in means, and on becoming the younger wife of that adorable one, you too will achieve your means and thus you will be happy. [3-18-10]

The word samR^iddha artha is 'abounding in the means of salvation.' arthobhidheyaraiH vastu prayojana nivR^itteSu nivR^itti 'Rama will accord salvation to you, should you adore him as your ultimate husband, thereby your means too are achieved and you can be happy.' The compound mudita amala varnaNi when declined as a + mudita; mala varNinii will mean: ' you have no happiness, filthy is your complexion.' yaviiyasii bhaaryaa; 'you are an unhappy creature with a filthy complexion and you will become a worst possible wife of Rama... do you wish to become at least that worst wife? No, never you can.' Maheshvara Tiirtha.

enaam viruupaam asatiim karaalaam nirNata udariim |
bhaaryaam vR^iddhaam parityajya tvaam eva eSa bhajiSyati || 3-18-11

11. eSa= he this Rama; vi ruupaam= without shape – disfigured one; a satiim= not, good one - dishonest; karaalaam= deleterious one; nirNata udariim= hallow-stomached; vR^iddhaam= old one; enaam bhaaryaam parityajya= this, wife, on discarding; tvaam eva bhajiSyati= leaving off, you, alone, he adores.

"On discarding her who is disfigured, dishonest, diabolically deleterious old wife with a hallow stomach that Rama will adore you alone. [3-18-11]

Lakshmana tolerates anything but lets no fly to fly over Seetha. He may defy his brother Rama, but never tolerates belittlement of Seetha, and lets none to insult her. Now he is retorting Shuurpanakha in the same words she used in last chapter when she was speaking about Seetha.

Here Govindaraja says, viruupaama asatiim karaalaam nirNatatodariim vR^idhaam tvaam parityajya enaam bhaaryaam eva eSa 'oh, Shuurpanakha you are un-shapely, unworthy etc., so Rama will leave you off, and adores his own wife, Seetha only...' Govindaraja.

Next, Maheshvara Tirtha says the same verse with reference to Seetha, it is: vi + ruupaam= visheSa ruupaam= tri loka sundariim with a particular excellence in her beauty in all three worlds; a + satiim= na anya pativrataa syaat samam vaa adhikam none, equalling or better in husband-adoration; karaalaam= karaalo da.mture tunge daaruNe api ca, tallish; nirNata udariim hallow-stomached, slender-waisted, the first attribute a comely lady should have; vR^iddhaam= j~naana, shiila, guNa sa.mvR^ddhi 'abounding with intellect, character, conduct etc., not just years of age...'

'Seetha is one with a particular excellence in her beauty in all three worlds, none is equalling or higher to her in husband-adoration, a tallish lady, slender-waisted and in her enriched are intellect, character and conduct... how can she be left off for your sake?' This is the innuendo of Lakshmana's wording. Maheshvara Tiirtha.

ko hi ruupam idam shreSTham sa.mtyajya varavarNini |
maanuSeSu varaarohe kuryaat bhaavam vicakSaNaH || 3-18-12

12. vara varNini= oh, best, complexioned one; vara arohe= best, waisted one; vicakSaNaH= differentiating man, wiseacre; kaH hi= who, indeed; shreSTham idam ruupam= best, this sort of, personality; sam tyajya= completely, discarding; maanuSeSu bhaavam kuryaat= in human females, an intent, makes – who will prefer.

"Oh, best complexioned one with best waist, is there any wiseacre to simply discard your kind of best personality, indeed, in preference to human females?" Lakshmana said so to Shuurpanakha. [3-18-12]

iti saa lakSmaNena uk{}taa karaalaa nirNatodarii |
manyate tat vacaH satyam parihaasa avicakSaNaa || 3-18-13

13. lakSmaNena iti uktaa= by Lakshmana, thus, said; karaalaa nirNatodarii= despicable, one with slouching stomach; parihaasa a + vicakSaNaa= equivoque, not, differentiating one – equivocal; saa= she; tat vacaH= that, word; satyam manyate= truthful, presumed.

Thus said by Lakshmana that despicable one with slouching stomach Shuurpanakha presumed those words to be truthful, for she is equivocal of that equivoque. [3-18-13]

saa raamam parNashaalaayaam upaviSTam para.mtapam |
siitayaa saha durdharSam abraviit kaama mohitaa || 3-18-14

14. kaama mohitaa= by lust, one fuddled by; saa= she; siitayaa saha parNashaalaayaam upaviSTam= Seetha, along with, in cottage, one who is sitting; param tapam= enemy-scorcher; durdharSam= unassailable one; raamam= to Rama; abraviit said.

She who is fuddle by lust said to that unassailable enemy scorcher Rama who is sitting in the cottage along with Seetha. [3-18-14]

imaam viruupaam asatiim karaalaam nirNatodariim |
vR^iddhaam bhaaryaam avaSTabhya na maam tvam bahu manyase || 3-18-15

15. viruupaam asatiim karaalaam nirNatodariim= disfigured, dishonest, diabolical, hallow-stomached one; imaam vR^iddhaam bhaaryaam avaSTabhya= her, old one, wife, tenacious of; tvam maam na bahu manyase= you, me, not, highly, regarding.

"Tenacious of her who is disfigured, dishonest, diabolical, hallow-stomached old wife of yours you are not regarding me high. [3-18-15]

adya imaam bhakSayiSyaami pashyataH tava maanuSiim |
tvayaa saha cariSyaami niHsapatnaa yathaa sukham || 3-18-16

16. tava pashyataH= you, while seeing; adya imaam maanuSiim= now, her, the human female; bhakSayiSyaami= I wish eat up; niH sa patnaa= without [botheration of,] co, wife; tvayaa saha cariSyaami= with you, along, I ramble [make merry]; yathaa sukham= as per, cheerfulness - blithely.

"Now I wish to eat up this human female right before your very eyes, and then I can blithely make merry along with you, without the botheration of a co-wife." Said Shuurpanakha to Rama. [3-18-16]

iti uk{}tvaa mR^igashaavaakSiim alaata sadR^isha iikSaNaa |
abhyadhaavat susa.mkruddhaa mahaa ulkaa rohiNiim iva || 3-18-17

17. alaata sadR^isha iikSaNaa= half burnt wood stick, [torche-like,] equal, eyed Shuurpanakha; iti uktvaa= thus, speaking; su+sam+kruddhaa= very, highly, exasperated; mahaa ulkaa rohiNiim iva= great, meteor, towards Rohini [a brightest star in sky,] like; mR^igashaava akSiim= towards deer, eyed [Seetha]; abhyadhaavat= dashed.

Speaking that way she that torch-eyed Shuurpanakha dashed towards the deer-eyed Seetha in high exasperation as a great meteor would dash towards Rohini, the brightest star in the sky. [3-18-17]

taam mR^ityu paasha pratimaam aapata.ntiim mahaabalaH |
vigR^ihya raamaH kupitaH tato lakSmaNam abraviit || 3-18-18

18. mahaabalaH raamaH= greatly, energetic, Rama; kupitaH= took umbrage; aa patantiim= coming, falling - swooping; mR^ityu paasha pratimaam= death’s, noose, like; taam vi gR^ihya= her, on checking; tataH lakSmaNam abraviit= to Lakshmana, said.

By that the great-energetic Rama took umbrage and checking her who is like the noose of death swooping down on Seetha said to Lakshmana. [3-18-18]

kruuraiH anaaryaiH saumitre parihaasaH katha.mcana |
na kaaryaH pashya vaidehiim katha.mcit saumya jiivatiim || 3-18-19

19. saumya= oh, gentle one; saumitre= Soumitri; kruuraiH= with brutish ones; an + aaryaiH= with un, civilised ones - base; kathamcana= in any event; parihaasaH na kaaryaH= punning, not, be made - inapposite; kathamcit jiivatiim vaidehiim pashya= somehow, surviving, at Vaidehi, see.

"Punning in any way with the base and brutish is inapposite, oh, gentle Saumitri, mark note of Vaidehi, somehow surviving… [3-18-19]

imaam viruupaam asatiim atimattaam mahodariim |
raakSasiim puruSavyaaghra viruupayitum arhasi || 3-18-20

20. puruSa vyaaghra= oh, manly-tiger; vi ruupaam= freakish; a + satiim= knavish; ati mattaam= overtly, ruttish; mahaa udariim= big, bellied; imaam raakSasiim= this, demoness be; vi ruupayitum arhasi= without, shape [to deface,] apt of you.

"She is freakish, knavish and overtly ruttish, oh, tigerly man, it will be apt of you to deface this paunchy demoness…" Thus Rama said to Lakshmana. [3-18-20]

iti uk{}to lakshmaNaH tasyaaH kruddho raamasya pashyataH |
uddhR^itya khaDgam cicCheda karNa naasam mahaabalaH || 3-18-21

21. iti uktaH mahaabalaH lakshmaNaH= thus, said, great-mighty, Lakshmana; kruddhaH= infuriated; raamasya pashyataH= while Rama, is seeing; uddhR^itya khaDgam= taking up [drawing,] sword; tasyaaH karNa naasam cicCheda= her, ears, nose, chopped off.

Thus said to that mighty Lakshmana he infuriately drew sword and chopped off her ears and nose before the very eyes of Rama. [3-18-21]

nikR^itta karNa naasaa tu visvaram saa vinadya ca |
yathaa aagatam pradudraava ghoraa shuurpaNakhaa vanam || 3-18-22

22. ghoraa saa shuurpaNakhaa= ghastly one, she, Shuurpanakha; nikR^itta karNa naasaa tu= hewed off, ears, nose, but; vi svaram vi nadya ca= discordantly, she, highly, blared; yathaa aagatam= as has come; vanam= into forest; pradudraava [pra du draava]= very, speedily, fled.

On hewing off her ears and nose she that ghastly Shuurpanakha blared highly and discordantly, and very speedily fled into forest as she came. [3-18-22]

saa viruupaa mahaaghoraa raakSasii shoNita ukSitaa |
nanaada vividhaan naadaan yathaa praavR^iSi toyadaH || 3-18-23

23. vi ruupaa= defaced; mahaa ghoraa= very ghastly one; shoNita ukSitaa= blood, wetted; saa raakSasii= she, that demoness; praavR^iSi toyadaH yathaa= in cloudburst, cloud, as with; nanaada vividhaan naadaan= blaring, many a, blared; like, cloud.

She that very ghastly demoness when defaced is wetted by blood and blared many a blare like a cloud in cloudburst. [3-18-23]

saa vikSara.ntii rudhiram bahudhaa ghora darshanaa |
pragR^ihya baahuu garjantii pravivesha mahaavanam || 3-18-24

24. ghora darshanaa saa= gruesome, in appearance, she; bahudhaa rudhiram vi kSarantii= in many way - fountained, blood, profusely, exuding; baahuu pragR^ihya= arms, clutching – clasped herself; garjantii mahaa vanam pravivesha= thundering, great [gruesome,] forest, entered.

She that gruesome one in her appearance clasped herself and thunderously entered similarly gruesome forest while her blood fountained and profusely exuded. [3-18-24]

tataH tu saa raakSasa sa.mgha samvR^itam
kharam jana sthaana gatam viruupitaa |
upetya tam bhraataram ugra tejasam
papaata bhuumau gaganaad yathaa ashaniH || 3-18-25

25. tataH= then; saa viruupitaa= she who is, disfigured; raakSasa sangha samvR^itam= demons, band of, surrounded by; janasthaana gatam= in Janasthaana, one abiding in; ugra tejasam= one with violent, vigour; bhraataram= at her brother; tam kharam= that, Khara; upetya= neared; gaganaat ashaniH yathaa= from sky, thunderbolt, as with; bhuumau papaata= on ground, fell down.

Then she who is deformed neared her brother Khara who possess violent vigour, who is abiding in Janasthaana and who is presently surrounded by his band of his hench-demons, and before him she that Shuurpanakha fell onto ground like a thunderbolt from the sky. [3-18-25]

tataH sabhaaryam bhaya moha muurchitaa
salakSmaNam raaghavam aagatam vanam |
viruupaNam ca aatmani shoNita ukSitaa
shashamsa sarvam bhaginii kharasya saa || 3-18-26

26. tataH= then; kharasya bhaginii saa= Khara’s, sister, she who is; bhaya moha muurchitaa= by fear’s, fluster, convulsed; shoNita ukSitaa= by blood, wetted; vanam aagatam= to forest, arrived; sa bhaaryam= with, wife; sa lakSmaNam raaghavam= with Lakshmana, about Raghava; aatmani viruupaNam ca= of her, misshaping, also; sarvam shashamsa= all, reported.

Then that sister of Khara who is convulsed in the fluster of fear and her body wetted with blood reported to her brother Khara, all about Rama’s arrival in forest with his wife and Lakshmana, and even about his misshaping her. [3-18-26]

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe aSTaadashaH sargaH

Thus, this is the 18th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 19

Introduction

Shuurpanakha narrates her woeful story to her brother Khara ncriminating Seetha in particular. She wants Khara to wage a war so that she could drink Seetha's blood. Khara in order to appease his sister sends fourteen demons to eliminate Rama.

taam tathaa patitaam dR^iSTvaa viruupaam shoNita ukSitaam |
bhaginiim krodha sa.mtaptaH kharaH papracCha raakSasaH || 3-19-1

1. tathaa= then; patitaam= she who fell [before Khara]; vi ruupaam= misshapen; shoNita ukSitaam= by blood, soaked; taam bhaginiim dR^iSTvaa= that, sister, on seeing; raakSasaH kharaH= demon, Khara; krodha sam taptaH= by anger, well, burnt; papracCha= asked.

On seeing her who fell before him in a misshapen and blood-soaked condition, demon Khara is all stewed up and asked her. [3-19-1]

uttiSTha taavat aakhyaahi pramoham jahi sa.mbhramam |
vyak{}tam aakhyaahi kena tvam evam ruupaa viruupitaa || 3-19-2

2. uttiSTha= rise up; aakhyaahi taavat= tell, firstly; pramoham sambhramam jahi= fluster, flurry, put away; tvam kena evam ruupaa viruupitaa= you, by whom, this way, by form, disfigured; vyaktam aakhyaahi= clearly, tell.

"Rise up, first tell me clearly putting away your flurry and fluster, who disfigured your form in this way. [3-19-2]

kaH kR^iSNa sarpam asiinam aashii viSama naagasam |
tudati abhisamaapannam a.nguli agreNa liilayaa || 3-19-3

3. abhi sam aapannam= nearby, well, available - that has chanced in close proximity; aashii viSam= in fangs, with venom; an+aagasam= without, offence - inoffensive; asiinam= sitting - slouched down; kR^iSNa sarpam= black, cobra; kaH liilayaa anguli agreNa tudati= who, for sport, by finger, tip, poking.

"Who for sport is poking his fingertip at a venomously fanged black-cobra that has chanced in his close proximity but slouching down inoffensively. [3-19-3]

kaala paasham samaasajya kaNThe mohaat na jaanate |
yaH tvaam adya samaasaadya piitavaan viSam uttamam || 3-19-4

4. yaH adya= who, now; tvaam samaasaadya= you, having reached - on harrowing you; uttamam viSam piitavaan = best [deadly,] poison, gulped; [kaH= who is he]; kaala paasham= Time's, noose; mohaat= foolishly; kaNThe samaasajya= around neck, bracing; na jaanate= not, [he is able to] know - heedless.

"Who on harrowing you  is now heedless about his gulping a deadly poison, or about his foolish bracing the noose of Time around his own neck. [3-19-4]

bala vikrama sa.mpannaa kaamagaa kaama ruupiNii |
imaam avasthaam niitaa tvam kena a.ntaka samaa gataa || 3-19-5

5. bala vikrama sampannaa= boldness, braveness, gifted with; kaama gaa= whim, goer - a whimsical rover; kaama ruupiNii= by wish, guise changer; antaka samaa= Terminator, coequal; gataa= having gone; kena imaam avasthaam tvam niitaa= by whom, this kind of, plight, you are, lead into.

"You are gifted with boldness and braveness, a whimsical rover, a guise changer by your wish, a coequal of Terminator, but to whom you have gone and by whom you are led into this kind of plight. [3-19-5]

deva gandharva bhuutaanaam R^iSiiNaam ca mahaatmanaam |
ko ayam evam mahaaviiryaH tvaam viruupaam cakaara ha || 3-19-6

6. deva gandharva bhuutaanaam R^iSiiNaam ca mahaatmanaam= among gods, celestials, other beings, sages, even, high-souled ones; kaH ayam evam mahaa viiryaH= who, is he, that kind of, highly intrepid individual; tvaam viruupaam cakaara ha= you, shapeless, rendered into, indeed.

"Who is that kind of highly intrepid warper, either from gods, or from celestials or from high-souled sages who indeed rendered you shapeless. [3-19-6]

na hi pashyaami aham loke yaH kuryaat mama vipriyam |
amareSu sahasraakSam mahaendram paakashaasanam || 3-19-7

7. loke yaH mama vipriyam kuryaat= in world, who, to me, displeasure, he who causes; such a one; amareSu sahasra akSam mahaendram paaka shaasanam= among divinities, thousand, eyed one, Indra, Paaka [demon] controller; aham na hi pashyaami= I, do not, indeed, see - find.

"Indeed, I do not find anyone who causes displeasure to me in this world, even among divinities including the thousand eyed Indra, the controller of demon Paaka. [3-19-7]

adya aham maargaNaiH praaNaan aadaasye jiivitaa.ntagaiH |
salile kSiiram aasak{}tam niSpiban iva saarasaH || 3-19-8

8. adya aham= now, I; salile aasaktam kSiiram= in water, mingled with, milk; niS piban saarasaH iva = drinking to dregs, swan, as with; jiivita antagaiH maargaNaiH= life, terminating, with arrows; praaNaan aadaasye= lives [of that miscreant,] take away.

"Now, I will take away the lives of that miscreant with my arrows that are terminators of lives, as a swan would drink milk to dregs even if it is mingled in water, duly separating milk from water. [3-19-8]

nihatasya mayaa sa.nkhye shara sa.mkR^itta marmaNaH |
saphenam rudhiram kasya medinii paatum icChasi || 3-19-9

9. mayaa sankhye nihatasya= by me, in combat, he who is drop dead; shara samkR^itta marmaNaH= by arrows, totally cut-off, having crucial organs; kasya= whose; sa phenam rudhiram= with, froth, blood; medinii paatum icChasi= earth, to quaff, wishes to.

"Whose frothy blood is it that the earth wishes to quaff when I cut off his crucial organs by my arrows and drop him dead in a combat. [3-19-9]

kasya patrarathaaH kaayaat maa.msam utkR^itya sa.mgataaH |
prahR^iSTaa bhakSayiSyanti nihatasya mayaa raNe || 3-19-10

10. mayaa raNe hatasya= by me, in war, who is slain; kasya kaayaat= whose, from body; patra rathaaH sangataaH= winged, chariots [birds,] pressing round; pra hR^iSTaa= gladly; maamsam= flesh; ut kR^itya= up, lifting - rip to pieces; bhakSayiSyanti= wish to eat.

"Whose body is it from which birds pressing round gladly wish to wring flesh to pieces for eating when I slay him in war. [3-19-10]

tam na devaa na ga.ndharvaa na pishaacaa na raakSasaaH |
mayaa apakR^iSTam kR^ipaNam shak{}taaH traatum iha aahave || 3-19-11

11. iha= now; aahave mayaa apakR^iSTam= in battle, by me, easily hauled [on ground]; tam kR^ipaNam= that, villain; traatum= to redeem; devaaH na shaktaaH= gods, not, capable; pishaacaa na= evil spirits, not; gandharvaa na= celestials, not; raakSasaaH na= demons, not.

"Now, when I haul him easily on the ground in a battle that villain will be unredeemable either by gods, celestials, evil spirits, or by demons. [3-19-11]

upalabhya shanaiH sa.mj~naam tam me sha.msitum arhasi |
yena tvam dur.hviniitena vane vikramya nirjitaa || 3-19-12

12. dur viniitena= by bad, mannered one [miscreant]; yena tvam= by whom [which,] you are; vikramya vane nir jitaa= on attacking, in forest, won out - worsted; tvam shanaiH sanj~naam upalabhya= you, slowly, sensitivity, on regaining; me shamsitum arhasi= to me, to tell, apt of you.

"It will be apt of you to gather your sensitivity slowly and tell me as to which miscreant attacked and worsted you in the forest." Thus Khara spoke to Shuurpanakha. [3-19-12]

iti bhraatur vacaH shrutvaa kruddhasya ca visheSataH |
tataH shuurpaNakhaa vaakyam sabaaSpam idam abraviit || 3-19-13

13. bhraatuH= brother's; visheSataH kruddhasya= especially, of that one who is rancorous; iti vacaH shrutvaa= this kind of, words, on hearing; tataH shuurpaNakhaa= then, Shuurpanakha; sa baaSpam= with, tears; idam vaakyam abraviit= this, sentence, said.

On hearing this kind of words of her brother, especially who is rancorous, then Shuurpanakha spoke these words, tearfully. [3-19-13]

taruNau ruupa sa.mpannau sukuumaarau mahaabalau |
puNDariika vishaalaakSau ciira kR^iSNa ajina a.mbarau || 3-19-14
phala muula ashinau daantau taapasau brahmacaariNau |
putrau dasharathasya aastaam bhraatarau raama lakshmanau || 3-19-15

14, 15. taruNau ruupa sampannau= in adulthood, look, enriched [good-looking] sukuumaarau mahaabalau= gentle, great-mighty; puNDariika vishaala akSau= lotus like, broad, eyed; ciira kR^iSNa ajina ambarau= jute-cloths, deerskin, dressed in; phala muula ashinau= fruits, tubers, eaters [subsistent]; daantau taapasau= composed, sagacious; brahmacaariNau [dharma caariNau]= celibate [righteousness, followers of]; putrau dasharathasya= sons, of Dasharatha; raama lakshmanau= Rama, Lakshmana; bhraatarau = brothers; aastaam= are there.

"Those two are in adulthood, good-looking, gentle yet greatly mighty, eyes broad like lotuses, dressed in jute-cloths and deerskin, subsistent on fruits and tubers, composed, sagacious and celibate, and they are the sons of Dasharatha, namely Rama and Lakshmana. [3-19-14,15]

Here, when asked by Khara 'who mutilated you?' Shuurpanakha should have normally reported that, 'sons of some king Dasharatha namely Rama and Lakshmana did this' But not telling so she starts her narration with an odd appreciation of Rama's aspects. Some of them are as below:

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taruNau ruupa sampannau Though they scarred her on her nose and ears she did not loose her heart for them. This taruNau ruupa sampannau is in accordance with Rama's aspect which will be sadaiva priya darshanaH 'the same pleasant persona at any time' as in Bala Kanda at 1-1-16, as said by Sage Narada to Valmiki. This is the same situation with Hanuma when Seetha asks him to indicate some aspects of Rama so as to believe Hanuma. There Hanuma starts with raamaH kamala patra akshaH sarva sattva manoharaH - sundara 35-8. 'Rama is lotus-petal eyed one' Further people in sleep, intoxicated or infuriated conditions, will speak their heart supramatta kupitaanaam bhaava j~naanam dR^iSTaH So Shuurpanakha who is also in a sleep like daze, she came out with her soulful feelings about Rama.

This narration has threefold meaning. 1] Through the eyes of a lustful female; 2] To belittle Rama and Lakshmana's prowess only to extol Kara's pride; 3] To deride Khara's valour so that he gets incited to fight Rama and Lakshmana.

1] Through the eyes of a lustful female:

taruNau 'came of age.' kanyaam varayate ruupam Women's first criterion towards a man is age. But this wording is in dwivacana 'in duel number' so it belongs to both Rama and Lakshmana. Then the question comes 'is she leaning towards both of them?' Yes. She makes eyes at both. First she approached Rama, but he advised her to approach Lakshmana. Lakshmana in turn advises her to approach Rama, thus she got interest in both. This is as per anyonya sadR^ishau viirau 'those darers are similar to one another' Rama and Lakshmana may be different among themselves, but to the onlookers they appear as one reality. Further, she has hate-thinking for both of them also. She says that 'this situation occurred due to both of them' as at 3-19-18. How can she fall after both at a time? She can, with 'either-or-single-or-both' syndrome because she is a demoness, and unseen are such brothers with their glorious aspects, so far by her.

ruupa sampannau 'their aspects are ravishing' The syndrome is that angaat angaat sambhavasi 'offshoots derive parent's aspects.' So Manmatha, the Love-God derived all his aspects from Vishnu. Then it is imaginable how much more that Vishnu might be in his lovely aspect. So Rama is with niratishaya ruupa samR^iddhi 'sublime features, endowed with' that which can be borrowed even by Manmatha.

sukumaarau 'delicate' like flowers. Rama is said to equal a delicate flower. asiita puSpa samkaasham Rama's body itself is a flower that which can be cherished by all. Or su 'excellent' ku 'of earth' maarau 'Manmatha-s' 'two Manmatha-s on earth' Manmatha, is only one god of love and without any form or body parts, but these two are having excellent forms and are evident on earth before eyes as per the attribute of kandarpa iva muurtimaan 'he has a form like that of Love-god'

Then her bother Khara may ask 'then why we demons shall hanker after some flimsy, fragile, feeble creatures?' For that she says mahaa balau 'greatly vigorous.' They have un-depleting vigour of manhood, which is what required by an aged demoness.

puNDariika vishaala akshau 'white-lotus, broad, eyed' 'Their eyes are not like ours while our eyes are samrakta nayanaa ghoraa 'bloodshot eyes of terrible look'

Or, unlike tamo guNa udreka 'ever persisting with stolid constituent of nature' and unlike rajo guNodreka 'ever energetic with sprightly constituent of nature' but their eyes are sattva guNa sampanna 'serene with the pure constituent of nature' Though Rama says that he aatmaanaam maanuSyam manye 'in my soul I consider I am human' but as per shruti / scripture, yathaakapyaasam puNDariikam evam akshiNii 'though the outward aspect is hiding his real Being, his eyes are telling the truth of His supernal nature', hence Rama is other-worldly.

Or his white broad eyes are comparable with kshiira samudra Milky-ocean, his abode, with its unfathomable depths, so is his heart.

Or mahaa balau puNDariika vishaala akshau 'Great mighty and white broad eyed ones' who by their great might annihilate vice and if the evildoer submits himself, their white eyes alone give salvation with a broad-mind. sukumaarau puNDariika vishaala akshau 'Manmatha-like, white, broad eyed' if it be said that these two are Love-gods on earth, then it may be asked 'where are the arrows of that Love-god to these tw?'. But the arrows of these earthly Love-gods are only their eyes and glances. The lotus is but one among the five arrows of Manmatha. Even Seetha under her direly distressed situation in Lanka says that 'gods, celestials, great-souls et al are sanctified with the look of this lotus-petal eyed one' dhanyaa devaaH sa gandhavaaH siddhaaH ca paramarSyaH | mama pashyanti ye naadhama raamam raajiiva locanam || sundara 26-41. This verse takes its place in gayatri ramayaNa as its 14th verse out of total 27 verses.

Further they are excelling only by their nature but not by their dressings and outfits for they are just clad in ciira kR^ishNa ajina dharau 'jute-cloths, deerskin wearers of' Mahaakavi Kalidasa says in his abhij~naana shaakuntalam: says iyam [shakuntala] adhika manoj~naa valkalena api tanvii that, 'this Shakuntala is pleasant though clad in jute-cloths' kimavahi madhuraaNaam maNDananam na akR^itiinaam 'nothing can beautify beautiful people' etc. Though not adorned by any extra special ornamentation they by their nature are attractive, as discerned by sages at 3-1-13 of Aranya Kanda ruupa samhanam lakshmiim saukumaarya suveSatam as well by this Shuurpanakha or even by Ravana in part II of Yuddha Kanda, in 99th chapter 12th verse, who also extols these lotus eyes and the aspect of Rama on his first sight at Rama as padma patra vishaala aksham diirgha baahum arindamam

2] To belittle Rama and Lakshmana's prowess only to extol Kara's pride.

Should Khara ask in fear 'who is that great-mighty one who mutilated a sister of a great demon like me? Thereby my fear is growing about my own existence.' Then Shuurpanakha's reply is like this, in order to remove Khara's fear of Rama.

taruNau 'youngsters, boys' for his own father Dasharatha tells Vishvamitra that these are uuna Sodasha varshau; na yuddha yogyatam asya apashyaami in Bala Kanda. Shuurpanakha that way tells Khara 'these two Rama and Lakshmana are boyish you need not care them, brother Khara' Further yauvane viSayaisiNaam 'boys in young age bother more for enjoyment… they are bothered to enjoy life and are not yet fit for a war, so you can war with them'

ruupa sampannau 'just by getups they are brilliant, but lack in courage to confront you' kanyaa kaamayet ruupam 'girls cherish charming ones' 'They fall after girls only with their charming aspects that are unworthy to withstand war, so you can war with them'

sukumaarau 'delicate or fragile, or flimsy,' because they are sons of some king, grown up in palace chambers, unlike us who grow in ravines, and they eat nonsensically delectable food, unlike us who happily eat raw-flesh. So, wherefrom they can tolerate your bloodshot glances, let alone your arrows'

mahaa.abalu =mahaa + a + balau 'very, without, strength; very weak' furthermore mahaa abalau; mahatii rakshaNiiyaa abalaa yayostu 'a lady, namely Seetha, is to be protected by them. She has become a string fastened around their necks. Then how do they, the sentinels of a woman, can fight you'

puNDariika vishalaa akshau 'paled, broadened, eyed' 'Their eyes paled and wide-open awaiting the results of their scarring my nose and ears, and their eyes popped up in daze, then what can they do to you'

Then Khara may ask, "it is good you have said that they are hapless etc., but they may now muster up some army and fight me back then what?' For this she says, ciira kR^ishNa ajina dharau 'wearers of jute-cloths and deerskin' And furthering her argument she says, 'how can they afford an army for they themselves have nothing special to wear That too one of those items, namely the jute-cloth, is begged from a tree that is sessile, and the other is begged from a deer, that is mobile They themselves are shuttling in between mobile and sessile how can they confront you.' Further, this god, say this Rama, has no other special work or duty, except shuttling between mobile or sessile beings or matter, begging their produce, and beg them to recognise him.

3] To deride Khara's valour so that he can be incited to fight.

Her words also extol the capabilities of Rama and Lakshmana in warring and said to have addressed Khara this way in order to enhance his self-pride. tarunau; yauvane vijigiisuNaam 'youthful ones are interested in triumphs' 'Because they are the seekers of triumphs, they will definitely triumph over you, you better do not go there and get defeated'

ruupa sampannau; ruupyate anena; asaadhaaraNa niratishaya ruupa visheSatvaat 'with an unimaginable stance' They are known for their stance from their childhood in eliminating Tataka, Subaahu etc., gatvaa saumitri sahito naa vijitya ivartate 'on going with Lakshmana, he [Rama] does not return without conquering' yashasaH ca eka bhaajanam : Tara in Kishkindha, 14-20. 'for glory [Rama is] the only resort.' 'So many are said about them and hence they fight you out, better do not go'

If Khara asks, 'how can they fight me, such a mighty one?' For this she says, sukumaarau 'they are dextrous' 'with their dexterity they easily eliminate you'

mahaa balau 'greatly mighty' 'Rama is mightily by his shoulder-strength' and also by the use of mahat shabda his might is by his tenacity of mind and ideation to eliminate foes. Or mahaa balau 'greatly sturdy.' Though he wars for a long his vigour does not deplete for he uses two vidya-s: bala, atibala 'by the twin principles taught by Vishvamitra his strength does not deplete.

puNDariika vishaala akshau 'white-lotus, broad, eyed' His broad white-lotus like eyes does neither contract in anger nor expand in exclamation, as usually happen to anyone who sees an object of interest with unnecessary widening of eyes priiti visphaarita iikshaNam

Next if it be asked 'are they ready for a fight' for which she says 'they are already clad in ciira kR^ishNa ajina dharau 'jute-cloth, deerskin, clad in' They have tightened their girdle-cloths and are armoured in shield like deerskin. Further they also have arrows and knives with which I am scarred so better not to go there and get your throat slit like my nose and ears, for you are a shameless, incapable demon still sitting here as I go on narrating the incident like a story'

gandharva raaja pratimau paarthiva vyanjana anvitau |
devau vaa daanavau - maanuSau - vaa tau na tarkayitum utsahe || 3-19-16

16. gandharva raaja pratimau= gandharva [celestial,] kings, equalling; paarthiva vyanjana anvitau= kingly, aspects, having; tau= those two; devau vaa daanavau [- maanuSau -] vaa= gods, or, demons [ humans] or; tarkayitum na utsahe= to differentiate, not, I am disposed to.

"Having all the aspects of kings they equal the kings of gandharva celestials, and I am ill-disposed to differentiate whether they two are gods or demons. [3-19-16]

Some mms have this daanavau demons as maanuSau, humans. While Khara, sending his demons to eliminate the brothers, says that they are just humans as at verse 22 in this chapter itself. So Shuurpanakha evasively told a lie to his brother that she could not distinguish between their own race and that of others. Khara for his part believes that neither demons nor gods can hurt his race.

taruNii ruupasa.mpannaa sarvaaabharaNa bhuuSitaa |
dR^iSTaa tatra mayaa naarii tayor madhye sumadhyamaa || 3-19-17

17. tatra= there; tayoH madhye= them two, between; taruNii= ripely [beauty]; ruupa sampannaa= comeliness, rich in; sarva aabharaNa bhuuSitaa= a lot of, ornaments, decorated with; su madhyamaa= well-waisted one - curvaceous; naarii mayaa dR^iSTaa= lady, by me, is seen.

" I have seen a curvaceous lady between those two, a ripely beauty, rich in comeliness, adorned with lots of ornaments. [3-19-17]

She is baiting Khara with the beauty of Seetha. But this does not incite Khara like Ravana. She also plays the same card there with Ravana after the failure of this Khara and other brothers.

taabhyaam ubhaabhyaam sa.mbhuuya pramadaam adhikR^itya taam |
imaam avasthaam niitaa aham yathaa anaathaa satii tathaa || 3-19-18

18. taam pramadaam adhikR^itya= that, lady, owing to; taabhyaam ubhaabhyaam= by them, the two; sambhuuya = together; aham= I am; a+naathaa satii yathaa= without, protector / husband, [insecure] female, as with; tathaa= likewise; imaam avasthaam niitaa= this sort of, situation, led into.

"Owing to that woman I am led into this sort of situation, together by those two, as with an insecure female. [3-19-18]

The escapist words may be observed. She is not telling that she alone went to eat away Seetha, but she is holding Seetha responsible for all this and she is evasive to show any action of Seetha as the cause of trouble. She is simply twisting the episode towards her side.

tasyaaH ca anR^iju vR^ittaayaaH tayoH ca hatayor aham |
saphenam paatum icChaami rudhiram raNa muurdhani || 3-19-19

19. aham raNa muurdhani= I, in the van, of war; an+R^iju+ vR^ittaayaaH= not, straight, behaving one's - guileful one's; tasyaaH ca= her [Seetha's]; hatayoH tayoH ca= killed, of those two [Rama , Lakshmana,] also; sa phenam rudhiram= with, froth, blood; paatum icChaami= to drink, I wish to.

"Staying in the van of war I wish to drink the frothy blood of that guileful Seetha along with that of those two, Rama and Lakshmana, when they are killed in war. [3-19-19]

eSa me prathamaH kaamaH kR^itaH tatra tvayaa bhavet |
tasyaaH tayoH ca rudhiram pibeyam aham aahave || 3-19-20

20. eSa me prathamaH kaamaH= thus, my, prime, longing; tvayaa tatra kR^itaH bhavet= by you, in there [that matter,] be done, it shall be [fulfilled]; aham aahave tasyaaH= I, in war, of her [Seetha]; tayoH ca rudhiram pibeyam= two of theirs, also, blood, let me drink.

"I shall drink her blood and also that of those two in war, this being my prime longing let it be fulfilled by you." Thus wailed Shuurpanakha before her brother Khara. [3-19-20]

iti tasyaam bruvaaNaayaam catur dasha mahaabalaan |
vyaadidesha kharaH kruddho raakSasaan a.ntakopamaan || 3-19-21

21. tasyaam iti bruvaaNaayaam= by her, like that, while saying; kharaH kruddhaH= Khara, vengefully; mahaa balaan antaka upamaan= great, mighty ones, Terminator, similar; catur dasha raakSasaan vyaadideshaH= four, ten, [fourteen,] demons, summoned.

While she is saying like that Khara vengefully summoned fourteen great mighty demons that are similar to the Terminator. [3-19-21]

maanuSau shastra sampannau ciira kR^iSNa ajina a.mbarau |
praviSTau daNDakaaraNyam ghoram pramadayaa saha || 3-19-22

22. shastra sampannau= weapons, possessors of; ciira kR^iSNa ajina ambarau= jute-cloths, black, deerskin, clothed in; maanuSau= two humans; pramadayaa saha= young woman, along with; ghoram daNDaka araNyam praviSTau= ghastly, Dandaka, forest, got into.

"Wielding weapons and wearing jute-cloths and deerskin two humans have got into ghastly forest of Dandaka along with a woman of age." Thus Khara is ordering the fourteen demons. [3-19-22]

tau hatvaa taam ca durvR^ittaam upaavartitum arhatha |
iyam ca rudhiram teSaam bhaginii mama paasyati || 3-19-23

23. tau= them two; dur vR^ittaam taam ca== with bad, conduct [treacherous,] her, also; hatvaa= on killing; upa aavartitum arhatha= nearby, turning back, you shall [you shall return]; mamaiyam bhaginii= my, this, sister; teSaam rudhiram paasyati= their, blood, she drinks.

"You shall return to me only on killing those two and also that treacherous woman, and their blood this sister of mine will drink. [3-19-23]

manoratho ayam iSTo asyaa bhaginyaa mama raakSasaaH |
shiighram sa.mpadyataam gatvaa tau pramathya sva tejasaa || 3-19-24

24. raakSasaaH= oh, demons; sva tejasaa= by own, vigour; tau shiighram pramathya= them two, quickly, on stamping out; asyaa mama bhaginyaa= her, my, sister's; ayam iSTaH manaH rathaH= that, fanciful, heart's, desire; gatvaa sam padyataam= having gone, le it be achieved.

"Oh, demons, on going there swiftly stamp them out by you own vigour, thus let the fanciful hearty desire of my sister be achieved. [3-19-24]

On these 23, 24 verses Maheshvara Tiirtha says: iyam bhaginii 'this my sister' pramathya 'killing me' mama rudhiram paasyati 'my blood she drinks' teSaam [samiipam gatvaa] to them, you nearing' sva tejasaa shiighreNa 'by your own valour, quickly' tau to them Rama and Lakshmana; dur vR^ittaam Seetha of impossible, behaviour [to be followed by others]; hatvaa; hana himsaa gatyoH knowing her: because hana indicates 'knowing also; so you know that Seetha, meaning 'be absolved by her' apaavartitum arhatha 'return, you may' to heavens, as all these demons are celestials earlier to their curse.

yuSmaabiH nirhato dR^iSTvaa tau ubhau bhraatau raNe |
iyam prahR^iSTaa muditaa rudhiram yudhi paasyati || 3-19-25

25. yuSmaabiH= by you; tau ubhau bhraatau raNe= them, two, brothers, in war; nir hataH dR^iSTvaa= flatly, finished off, on seeing; iyam pra hR^iSTaa= she, well, gladdened; yudhi= in war; muditaa= amusingly; rudhiram paasyati= blood, will drink.

"On seeing your finishing those two brothers flatly in a war she this sister of mine will be gladdened, and then she drinks their blood in war, amusingly. [3-19-25]

This sister of mine would like to drink my blood. So you go to Rama and Lakshmana and then know that Seetha, who has an impossible behaviour. And be absolved by her for all of our sins. And then you may return. Not to Khara but their return is to heavens. The endnote may please be seen. Maheshvara Tiirtha.

iti pratisamaadiSTaa raakSasaaH te catur dasha |
tatra jagmuH tayaa saardham ghanaa vaateritaaH yathaa || 3-19-26

26. iti= in this way; prati samaadiSTaa= ordered; te catur dasha raakSasaaH =they, four, ten - fourteen, demons; tayaa saardham= her [Shuurpanakha,] along with; vaata iiritaaH ghanaa yathaa= by gale, called [glided,] dark-clouds, as with; tatra jagmuH= there, went.

In this way when Khara ordered those fourteen demons, they have gone to Panchavati along with Shuurpanakha like black-clouds glided by gales. [3-19-26]

tatastu te tam samudarga tejasam
tathaapi tiikshNa pradaraa nishaacaraa |
na shekur enam sahasaa pramarditum
vanadvipaa diiptvam iva agnim uthitam || 3-19-27

27. tataH tathaa= then, thus; te nishaa caraa= those, nightwalkers; tiikshNa pradaraaH= with sharp, arrows; vana dvipaaH= forest, elephants; uthitam diiptvam agnim iva= uprisen, blazing, fire, like; samut arga tejasam= one who has uprisen, peaking, resplendence; tam enam= that, him Rama; sahasaa pra marditum= quickly, to completely, trounce; na shekuH= not, capable.

But then, though the nightwalker wielding sharp arrows have become ineffectual to trounce Rama like the wild elephants which will become ineffectual to overcome the blazingly uprising wildfire. [3-19-27]

This last verse is mismatching with the episode. This is not found in some publications of Gorakhpur versions but found in others and even in the Eastern recension. The import of this verse is that though the demons have gone to Rama but they could not assault him, which actually happens in next episode. However this verse is also included here as per the text of Chaukambha Vidyaa Bhavan, Ksashi, and according to Eastern recension.

.

Curse of Khara and Duushana

Maheshvara Tiirtha notes that God Shiva cursed Khara and pardoned saying that he will be released from curse by Rama of Dasharatha. tasm˜dya× kr¨ra r¨peõa dehena harat˜ am®tam | viÿõur d˜þarathir bh¨tv˜ mokÿayiÿyati suvrata | In the sheSa dharma of Maha Bharata in the discourse between Bhiishma and Yudhistira it is said that sage Yajnavalkya has three sons. They are Chandrakanta, Mahaamedha and Vijaya. These three Brahmans became Khara, Duushana, and Trishira by the curse of Shiva. The first one Chandrakanta is Khara. And the disciples of the three Brahman scholars are fourteen and they also became Brahma-demons, who are now being sent. On listening Shuurpanakha Khara came to know that Vishnu arrived in the form of Rama and thus Khara wanted to get release from the curse by Rama, and hence firstly he sends the fourteen demon-disciples, and later he and his brother also follow the suit.

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe ekonavi.mhaH sargaH

Thus, this is the 19th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 20

Introduction

The fourteen demons arrive at Rama's cottage guided by Shuurpanakha and they wage a war with Rama in which Rama destructs all their weaponry and eliminates them all. Seeing this defeat Shuurpanakha rushes back to her brother to report the defeat.

tataH shuurpaNakhaa ghoraa raaghava aashramam aagataa |
rakSasaan aacacakSe tau bhraatarau saha siitayaa || 3-20-1

1. tataH ghoraa shuurpaNakhaa = then, ghastly, Shuurpanakha; raaghava aashramam aagataa = Raghava's, hermitage, on arriving; rakSasaan= to [fourteen] demons; saha siitayaa= with, Seetha; bhraatarau tau aacacakSe= brothers, them two, said - has shown.

Then on arriving at Raghava's hermitage that ghastly Shuurpanakha has shown the brothers, Rama and Lakshmana, along with Seetha to the fourteen demons. [3-20-1]

te raamam parNa shaalaayaam upaviSTam mahaabalam |
dadR^ishuH siitayaa saardham lakSmaNena api sevitam || 3-20-2

2. te= they the demons; siitayaa saardham= with Seetha, along; lakSmaNena api sevitam= by Lakshmana, even, attended by; parNa shaalaayaam= in thatched leaf, cottage; upaviSTam mahaabalam = sitting, great mighty; raamam dadR^ishuH= Rama , they saw.

They have seen the great-mighty Rama seated in the thatched cottage along with Seetha and Lakshmana attending to him. [3-20-2]

taam dR^iSTvaa raaghavaH shriimaan aagataam taam ca raakSasiim |
abraviit bhraataram raamo lakSmaNam diipta tejasam || 3-20-3

3. shriimaan raaghavaH= magnificent one, of Raghava dynasty; aagataam taam= those demons, who arrived, them; taam raakSasiim ca = her, the demoness, also; dR^iSTvaa = on seeing; diipta tejasam bhraataram lakSmaNam = to radiantly, brilliant, brother, to Lakshmana; raamaH abraviit= Rama , said.

On seeing the arrival of the demons, and the demoness Shuurpanakha too, that magnificent Rama of Raghava dynasty said to the radiantly brilliant Lakshmana. [3-20-3]

muhuurtam bhava saumitre siitaayaaH pratyana.ntaraH |
imaan asyaa vadhiSyaami padaviim aagataan iha || 3-20-4

4. saumitre= oh, Soumitri; muhuurtam= for a moment; siitaayaaH= with Seetha; prati anantaraH= towards, non-distantly [close by]; bhava= you be; asyaaH= her [Shuurpanakha's]; padaviim= way - trailing her path; iha aagataan = here, those that have come; imaan vadhiSyaami= these [demons,] I wish to eliminate.

"Oh, Soumitri, briefly tarry at the close of Seetha as I wish to eliminate these demons who have trailed the path of that demoness to here. [3-20-4]

vaakyam etat tataH shrutvaa raamasya vidita aatmanaH |
tathaa iti lakSmaNo vaakyam raamasya pratyapuujayat || 3-20-5

5. tataH lakSmaNaH= then, Lakshmana; vidita aatmanaH = clearly knowing, souled - nimble-souled; raamasya etat vaakyam shrutvaa= Rama 's, that, word, on hearing; tathaa iti = so be it, thus; raamasya vaakyam prati apuujayat= Rama 's, sentence, in turn, adored - honoured.

On hearing that word of Rama, then the nimble-souled Lakshmana honoured the word of Rama saying "so be it." [3-20-5]

raaghavo api mahat caapam caamiikara vibhuuSitam |
cakaara sajyam dharmaatmaa taani rakSaa.msi ca abraviit || 3-20-6

6. dharmaatmaa raaghavaH api= virtue-souled, Raghava, even; caamiikara vibhuuSitam= gold, decorated with; mahat caapam= awful, bow; sa jyam cakaara = with, bowstring, made [stringed bowstring]; taani rakSaamsi abraviit ca = them, to demons, spoke [as forewarning,] even.

On taking up his awful bow that is decorated with gold Raghava stringed it with bowstring and even spoke the demons as a forewarning. [3-20-6]

putrau dasharathasya aavaam bhraatarau raama lakSmaNau |
praviSTau siitayaa saardham dushcaram daNDakaa vanam || 3-20-7

7. aavaam putrau dasharathasya = we are, sons, of Dasharatha; bhraatarau raama lakSmaNau= brothers, Rama, Lakshmana; siitayaa saardham= Seetha, along with; duH caram daNDakaa vanam praviSTa= not, passable, Dandaka, forest, we entered.

"We the sons of Dasharatha are brothers named Rama and Lakshmana, and we entered the impenetrable forests Dandaka along with Seetha. [3-20-7]

phala muula ashanau daa.ntau taapasau dharma caariNau |
vasantau daNDakaaraNye kim artham upahi.msatha || 3-20-8

8. phala muula ashanau= fruits, tubers, eaters; daantau= dispassionate; dharma caariNau= virtue, treaders in; daNDaka araNye vasantau = in Dandaka, forest, residents; taapasau= being sages; kim artham= what, for; upa himsatha = you outrage us.

"We the dispassionate subsist on fruits and tubers treading in the path of virtue, and we being the sages resident in Dandaka forest what for you outrage us. [3-20-8]

yuSmaan paapa aatmakaan ha.ntum viprakaaraan mahaahave |
R^iSiiNaam tu niyogena praapto aham sashara aasanaH || 3-20-9

9. paapa aatmakaan= evil, souled ones; vi prakaaraan= not, righteous ones; yuSmaan mahaa ahave hantum= you, in a crucial clash, to eliminate; sa shara aasanaH= with, arrows, bow; R^iSiiNaam tu niyogena= by sages, but, assigned; aham= I; praaptaH= chanced [here.]

"As assigned by the sages I chanced here with bow and arrows to decimate you evil-souled and unrighteous beings in a crucial clash. [3-20-9]

tiSThata eva atra sa.ntuSTaa na upavarititum arhatha |
yadi praaNaiH iha artho vo nivartadhvam nishaa caraaH || 3-20-10

10. nishaa caraaH= oh, night, walkers; santuSTaaH [samduSTaaH] atra eva tiSThata = be satisfied [very abominable ones,] there, only, stay; upaavarititum na arhatha= to return, not, fit - impossible to return; vaa yadi = else, if; praaNaiH arthaH= with lives, purpose [if you desire your lives]; iha nivartadhvam= now, return.

"Stay there obligingly or you should not be able to return, else if you desire your lives, oh, nightwalkers, you may return now. [3-20-10]

tasya tad vacanam shrutvaa raakSasaaH te caturdasha |
uucur vaacam susa.mkruddhaa brahmaghnaH shuula paaNayaH || 3-20-11
sa.mrak{}ta nayanaa ghoraa raamam rak{}taa.nta locanam |
paruSaa madhura aabhaaSam hR^iSTaaH adR^iSTa paraakramam || 3-20-12

11, 12. tasya tat vacanam shrutvaa= his [Rama's,] that, sentence, on hearing; brahma ghnaH= Brahman, slayers; shuula paaNayaH= spears, handlers; te catur dasha raakSasaaH= those, fourteen, demons; ghoraa= ghoulish ones; sam rakta nayanaa = highly, bloodshot, eyed; su sam kruddhaa= very, highly, infuriated; paruSaa= with harsh [words]; raamam rakta anta locanam= to Rama, blood streaks, at ends, eyed; madhura aabhaaSam= to sweet, talker; a + dR^iSTa paraakramam= un, seen, [whose] valour [is, of Rama]; hR^iSTaH= happily [self-confidently, demons]; vaacam uucuH= words, said.

On hearing that sentence of Rama they the fourteen ghoulish demons who are the slayers of Brahmans and handlers of spears have become highly infuriated, and they with their bloodshot eyes and with harsh words said these words to Rama, whose eyes are with blood streaks at their ends, and who also is a sweet talker, and whose valour is yet unseen by those fourteen demons. [3-20-11, 12]

krodham utpaadya no bhartuH kharasya sumahaatmanaH |
tvam eva haasyase praaNaan adya asmaabhir hato yudhi || 3-20-13

13. naH bhartuH= to our, lord; su maha aatmanaH kharasya= a very, highly, souled one, to Khara; krodham utpaadya= fury, on inciting; adya asmaabhiH yudhi hataH= now, by us, in war, when dead; tvam eva= you, alone; haasyase praaNaan= release, lives.

"Killed in conflict by us you alone will set your lives loose as an inciter of fury in our highly great souled lord Khara. [3-20-13]

kaa hi te shak{}tir ekasya bahuunaam raNa muurdhani |
asmaakam agrataH sthaatum kim punar yoddhum aahave || 3-20-14

14. bahuunaam asmaakam agrataH= many, of us, before; raNa muurdhani sthaatum= in forefront, of war, to stay; ekasya te kaa shaktiH hi= for lone one, to you, what, capability, indeed; aahave yoddhum kim punaH= in battle, [ability] to battle against, why, again.

"Indeed, what capability you have as a lone one to stand against many of us in the forefront of war, and why tell again about your battling ability in a given battle. [3-20-14]

ebhiH baahu prayuk{}taiH naH parighaiH shuula paTTishaiH |
praaNaam tyakSyasi viiryam ca dhanuH ca kara piiDitam || 3-20-15

15. ebhiH naH baahu prayuktaiH= by these, by our, arms, projected - launched by our might; parighaiH shuula paTTishaiH= by maces, spears, broad blade swords; praaNaam viiryam ca= lives, mettle, also; kara piiDitam dhanuH ca= by hand, clasped, bow, also; tyakSyasi= you will forgo.

"When we launch maces, spears and swords by our might you will forgo your lives, mettle, and even the bow now clasped in your hand." So said the demons to Rama. [3-20-15]

For the three verses the above meaning is the textual meaning. For them there is another import.

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su mahaatmanaH oh, Supreme Person; bhartR^iH kharasya our lord, to Khara; krodham utpaadya anger, infusing; asmaabhiH hataH tvam praaNaan na haasyase eva by us, killed, you, Spirits, not, leaves, thus...

"Oh! Supreme Person, we have come here because you incited anger in our lord Khara, and by us killed will you let go your lives, mettle and spirits? No. Never it will happen."

The reason for not happening of that event is explained: raNa muurdhan in war's, van; ekasya te agrataH sthaatum lone one, you, before, to stand; bahuunaam asmaakam api many, we are, though; kaa shaktiH where is, capability for us

"Though you are a lone being, and we are many, where is the capability for us to stand before you in the van of war?"

Thus they say that they have come only at the behest of their lord but not to kill Rama. baahuH yuktaiH parighaiH shuula paTTisaiH upalakshitaanaam though equipped with our paraphernalia like maces, spears, swords etc., adhyaahaara: asmaakam our; praaNaan viiryam tyakshasi lives, vitality, we loose; ehi come... give us salvation.

"Though we are equipped with much paraphernalia like maces, spears, swords etc., we lose our lives and vitality at your hand, so come on, take them away, and accord salvation and release from our curse. It is better to die at your hand than returning to Khara and dying a merciless death at the hand of Khara.

It may be remembered that these fourteen are the cursed Vedic-scholarly disciples of Chandrakanta, now in an accursed form namely Khara. Maheshvara Tiirtha.

iti evam uk{}tvaa sa.mrabdhaa raakSasaaH te caturdasha |
udyata aayudha nistri.mshaa raamam eva abhidudruvuH || 3-20-16
cikSipuH taani shuulaani raaghavam prati durjayam |

16, 17a. samrabdhaa te caturdasha raakSasaaH= clamorously, they, fourteen, demons; iti evam uktvaa = thus, that way, saying; nistrimshaa aayudha udyata = unhesitatingly, weapons, on upraising; raamam eva abhi dudruvuH= to, Rama, alone, towards, rushed; taani shuulaani= them, the spears; dur jayam= un, conquerable; raaghavam prati= Raghava, towards; cikSipuH= they hurled.

Thus saying that way clamorously they the fourteen demons, upraising their weapons they unhesitatingly rushed towards Rama alone, and they hurled lances towards that unconquerable Raghava. [3-20-16, 17a]

taani shuulaani kaakutsthaH samastaani caturdasha || 3-20-17
taavadbhiH eva cicCheda sharaiH kaa.ncana bhuuSitaiH |

17b, 18a. kaakutsthaH= Rama; caturdasha taani shuulaani= fourteen, those, lances; samastaani = all of them; taavadbhiH eva= as many of them, only; kaancana bhuuSitaiH= in gold, adorned; sharaiH= with arrows; cicCheda= shredded.

Rama in turn shredded all of those fourteen lances only with as many arrows that are adorned in gold. [3-20-17b, 18a]

tataH pashcaat mahaatejaa naaraacaan suurya sa.mnibhaan || 3-20-18
jagraaha parama kruddhaH caturdasha shila ashitaan |

18b, 19a. tataH pashcaat= there after; mahaatejaa= great resplendent Rama; parama kruddhaH= highly, wrathfully one; shila ashitaan= on stone, sharpened ones; suurya samnibhaan= sun, equalling in dazzle; caturdasha naaraacaan jagraaha= fourteen, iron bolts [like arrows,] took up.

Next that great resplendent Rama in high wrath took up fourteen iron bolt like arrows that are whetted on whetstone and equalling the sun in their dazzle. [3-20-18b, 19a]

gR^ihiitvaa dhanuH aayamya lakSyaan uddishya raakSasaan || 3-20-19
mumoca raaghavo baaNaan vajraan iva shatakratuH |

19b, 20a. raaghavaH dhanuH gR^ihiitvaa= Raghava, bow, on taking; aayamya= arched [the bow]; lakSyaan raakSasaan uddishya = targets, demons, aiming at; shatakratuH vajraan iva= Indra [releasing,] thunderbolt, like; baaNaan mumoca= arrows, released.

Then Raghava took up his bow, arched it, and aiming at the targeted demons released arrows as Indra would release his Thunderbolts. [3-20-19b, 20a]

te bhittvaa rakSasaam vegaat vakSaa.msi rudhira aaplutaaH || 3-20-20
viniSpetuH tadaa bhuumau valmiikaat iva pannagaaH |

20b, 21a. te vegaat= they, by the [force of] speed; rakSasaam vakSaamsi bhittvaa = demons, in chests, on goring; rudhira aaplutaaH= with blood, bedaubed; tadaa= then; viniSpetuH [vi niS petuH]= swiftly coming out; bhuumau= into earth [nyamajjanta= subsided, penetrated into earth]; pannagaaH valmiikaat iva = snakes, from snake pit, as with.

And by the force of their speed those arrows gored the chests of those demons, and then on coming out bedaubed with blood they swiftly penetrated into earth like snakes into snake pit. [3-20-20b, 21a]

taiH bhagna hR^idayaa buumau Chinna muulaa iva drumaaH || 3-20-21
nipetuH shoNita snaataa vikR^itaa vigata asavaH |

21b, 22a. taiH bhagna hR^idayaa= with them [arrows,] burst, hearts; shoNita snaataa= in blood, bathed; vi kR^itaa= verily, mangled; vi gata asavaH= verily, gone, lives; Chinna muulaa drumaaH iva= cut down, at base [rooted out], trees, like; buumau nipetuH= on earth, fell.

Those arrows bursting their hearts they are blood bathed, mangled, and utterly dead, and like the uprooted trees they fell onto the ground. [3-20-21b, 22a]

taan bhuumau patitaan dR^iSTvaa raakshasii krodha muurcChitaa || 3-20-22
upagamya kharam saa tu ki.mcit sa.mshuSka shoNitaa |
papaata punaH eva aartaa saniryaasaa iva vallarii || 3-20-23

22. bhuumau patitaan taan dR^iSTvaa= on ground, fallen, them, on seeing; raakshasii krodha muurcChitaa= demoness, in rage, convulsed; kimcit sam shuSka shoNitaa= a little, well, dried out, blood [blanched aspect]; sa niryaasaa= with, exuded - with resin; vallarii iva = creeper, like; saa tu= she, but; aartaa= agonised; kharam upagamya= to Khara, going nearby; punaH eva papaata = again, like that, fell [as before.]

On seeing the demons falling onto ground that demoness Shuurpanakha is convulsed in rage, and she with a blanched aspect returned to the near of Khara in an agonising manner like a creeper exuding resin on incision, and fell before him as before. [3-20-22b, 23]

bhraatuH samiipe shoka aartaa sasarja ninadam mahat |
sasvaram mumoca baaSpam vivarNa vadanaa tadaa || 3-20-24

24. tadaa shoka aartaa= then, by anguish, afflicted; bhraatuH samiipe = brother's, presence; sasarja ninadam mahat= discharged, outcry, great [outcry]; vi varNa vadanaa = without, colour, faced [bloodless face]; sa svaram= with, tune [attuning with the strains of a whiner]; baaSpam mumoca = tears, released.

Then she in the presence of her brother Khara discharged a great outcry, and with a bloodless face she spilled tears attuning the strains of a whiner. [3-20-24]

nipaatitaan prekSya raNe tu raakSasaan
pradhaavitaa shuurpaNakhaa punaH tataH |
vadham ca teSaam nikhilena rakSasaam
shasha.msa sarvam bhaginii kharasya saa || 3-20-25

25. shuurpaNakhaa raNe ni paatitaan= Shuurpanakha, in war, felled down; raakSasaan prekSya= demons, having seen; punaH tataH= again, from there; pra dhaavitaa= quickly, fled; bhaginii saa = sister, she [she being]; teSaam rakSasaam vadham= those, of demons, destruction; sarvam nikhilena= all about, in entirety; kharasya shashamsa= to Khara, reported.

Shuurpanakha having seen the fall of demons quickly fled from Panchavati of Rama to trikanTaka, the capital of Khara, and she being the sister of Khara she reported to Khara all about the destruction of those demons, in its entirety. [3-20-25]

iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe vi.mshaH sargaH

Thus, this is the 20th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 21

Introduction

Shuurpanakha comes again to her brother Khara to report that all the fourteen demons sent by him are slain by Rama. She persuades him to wage a war against Rama and Lakshmana and annihilate them for they intruded into Dandaka and there is every possibility of onslaught by them on demons.

sa punaH patitaam dR^iSTvaa krodhaat shuurpaNakhaam kharaH |
uvaaca vyak{}tataa vaacaa taam anartha artham aagataam || 3-21-1

1. saH kharaH = he, Khara; punaH patitaam shuurpaNakhaam dR^iSTvaa=again, fallen - before him, Shuurpanakha, on seeing; anartha artham aagataam = calamity, for the purpose of, came back - to wreck havoc on; taam= to her; vyaktataa vaacaa= in clear, words; krodhaat uvaaca= furiously, said.

On seeing Shuurpanakha who came back only to wreck havoc on demonic race and again fell before him as before, Khara spoke this sentence to her in clear terms in all his fury. [3-21-1]

mayaa tu idaaniim shuuraaH te raakSasaa pishita ashanaaH |
tvat priyaartham vinirdiSTaaH kim artham rudyate punaH || 3-21-2

2. mayaa= by me; tvat priya artham= your, wish, to fulfill; idaaniim= just now; pishita ashanaaH = flesh, eating, demons; shuuraaH= fearless ones; te raakSasaa= those, demons are; vinirdiSTaaH [vi nir diSTaaH]= very, clearly, directed] commanded; punaH kim artham rudyate= again, what, for, it is wept - you howl.

"What for your are howling again when I have just now commanded those fearless flesh eating demons in order to fulfill your wish? [3-21-2]

bhak{}taaH caiva anurak{}taaH ca hitaaH ca mama nityashaH |
hanyamaanaa api na hanyante na na kuryuH vaco mama || 3-21-3

3. [Those demons are]; bhaktaaH caiva anuraktaaH ca= admirers, also, adherers, also; nityashaH mama hitaaH ca= always, of mine, well-wishers; hanyamaanaa api na hanyante = being killed, even, not, killable; mama vacaH= my, word [order]; na na kuryuH= no, not, doers - no question of not accomplishing my order.

"Those demons are my admirers, adherers and they always remained my well-wishers, hence there is no question of their non-accomplishment of my orders. [3-21-3]

kim etat shrotum icChaami kaaraNam yat kR^ite punaH |
haa naatha iti vinardantii sarpavat ceSTase kSitau || 3-21-4

4. yat kR^ite= what, owing to; haa naatha iti= ha, lord, thus; vi nardantii= verily, bawling; punaH sarpa vat= again, serpent, as with; kSitau ceSTase [luThasi]= on ground, gesturing - wriggling; etat kaaraNam= for this, reason; kim= what is it; shrotum icChaami= to listen, I wish to.

"Owing to what you are highly bawling by saying, 'haa, lord' and wriggle on the ground like a snake? I would like to know the reason for all this, what is it? [3-21-4]

anaatha vat vilapasi kim nu naathe mayi sthite |
uttiSThottiSTha maa maivam vaiklavyam tyajyataam iti || 3-21-5

5. naathe mayi sthite= one who cares for, I am, when I am available; maam= to me; kim nu= why, really; a+naatha vat vilapasi= un, cared-for, like, you cry out; uttiSTha uttiSTha= get up, get up; evam vaiklavyam tyajyataam = this sort, perplexity, ward off, thus; iti= thus he said.

"I am here to take care of you, then why should you really cry out like an uncared-for being, get up...get up, and ward off this sort of perplexity." Thus Khara said to Shuurpanakha. [3-21-5]

iti evam uk{}taa durdharSaa khareNa parisaantvitaa |
vimR^ijya nayane sa asre kharam bhraataram abraviit || 3-21-6

6. iti evam uktaa = thus, that way, she is said; khareNa pari+ saantvitaa= by Khara, wholly, pacified; dur dharSaa= un, assailable one - here, unassuageable one, Shuurpanakha; sa asre nayane = with, tears, eyes; vimR^ijya= on dabbing; bhraataram kharam abraviit = to brother, Khara, she spoke.

She that Shuurpanakha who is otherwise an unassuageable one is wholly pacified when Khara spoke to her thus that way, and she on dabbing her tearful eyes then spoke to her brother Khara. [3-21-6]

asmi idaaniim aham praptaa hata shravaNa naasikaa |
shoNita ogha pariklinnaa tvayaa ca parisamanvitaa || 3-21-7

7. hata shravaNa naasikaa= having chopped, ears, nose; aham= I; shoNita ogha pari+klinnaa= gushes, blood, fully, wetted with; idaaniim= now - just a while back; praaptaa asmi= came here, I am; tvayaa parisaanvitaa [pari+saantvitaa] ca = by you, completely, comforted, also - isn't it.

"I came to you just a while back with my ears and nose chopped off and wet with gushes of blood, and you too have comforted me, isn't it. [3-21-7]

preSitaaH ca tvayaa shuuraa raakSasaaH te catur dasha |
nihantum raaghavam ghoraam mat priyaartham sa lakSmaNam || 3-21-8

8. shuuraa= oh, valiant one; tvayaa= by you; mat priya artham= to my, delight, for the reason of; sa lakSmaNam= with, Lakshmana; ghoram raaghavam nihantum= atrocious, Raghava, to eliminate; te catur dasha raakSasaaH preSitaaH ca= by you, fourteen, demons, sent, isn't it.

"Oh, valiant brother, for my delight you too have sent fourteen demons to eliminate that atrocious Rama along with Lakshmana, isn't it? [3-21-8]

te tu raameNa saamarSaaH shuula paTTisa paaNayaH |
samare nihataaH sarve saayakaiH marma bhedibhiH || 3-21-9

9. sa amarSaaH= with, envious anger; shuula paTTisa paaNayaH= spears, bolts, in hands; te sarve= they, all; raameNa= by Rama; marma bhedibhiH saayakaiH = crucial-parts, cleavers, with arrows; samare nihataaH = in war, killed.

"But they all who handled their spears and bolts along with an envious anger are killed in a fight with Rama by his arrows that cleave the crucial parts of his opponents. [3-21-9]

taan bhuumau patitaan dR^iSTvaa kSaNena eva mahaajavaan |
raamasya ca mahat karma mahaan traaso abhavan mama || 3-21-10

10. kSaNena eva= in a trice; bhuumau patitaan= on earth, fallen; mahaa javaan= highly impetuous ones; taan= them, the demons; raamasya mahat karma ca= Rama's, unusual, deed, also; dR^iSTvaa= on seeing; mama= to me; mahaan traasaH abhavat= great, alarm, became - fell upon me.

"On seeing those highly impetuous demons falling to earth in a trice, and even on seeing the unusual deed of Rama in felling them, I am highly alarmed. [3-21-10]

saa asmi bhiitaa samudvignaa viSaNNaa ca nishaacara |
sharaNam tvaam punaH praaptaa sarvato bhaya darshinii || 3-21-11

11. nishaacara= oh, nightwalker [Khara]; saa= such as I am; bhiitaa sam udvignaa = scared, fully, frenzied; viSaNNaa ca= despaired, also; asmi I became; sarvataH bhaya darshinii= from everywhere, dread, beholding; punaH tvaam sharaNam praaptaa= again, you, for refuge, I sought.

"Oh me! I am alarmed, fully frenzied, and even despaired, oh, nightwalker Khara, and beholding dread everywhere again I have come seeking your refuge. [3-21-11]

viSaada nakra adhyuSite paritraasa uurmi maalini |
kim maam na traayase magnaam vipule shoka saagare || 3-21-12

12. viSaada nakra adhyuSite= despair, [called] crocodile, pervasive; paritraasa uurmi maalini= overly frightening, waves, undulation - a roller = a long swelling wave; vipule shoka= vast, sorrow; saagare magnaam = [called] ocean, drowned; maam kim na traayase= me, why, not, rescue.

"Why do not you rescue me when I am drowned in a vast ocean called grief, wherein each pervasive crocodile is despair and each swelling wave is fright. [3-21-12]

ete ca nihataa bhuumau raameNa nishitaiH sharaiH |
ye ca me padaviim praaptaa raakSasaaH pishita ashanaaH || 3-21-13

13. pishita ashanaaH= flesh, eaters; ye raakSasaaH= which, demons; me padaviim praaptaa= my, on path, treaded - followed me; ete ca= they, also; raameNa= by Rama; bhuumau= on earth; nishitaiH sharaiH nihataa= with sharp, arrows, felled [adding to my problems, for which I have a contrite spirit.]

"Besides, those flesh-eating demons that have followed me are also felled by Rama with his sharp arrows, for whom I have a contrite heart. [3-21-13]

mayi te yadi anukrosho yadi rakSaHsu teSu ca |
raameNa yadi shak{}tiH te tejo vaa asti nishaa cara || 3-21-14
daNDakaaraNya nilayam jahi raakSasa kaNTakam |

14, 15a. nishaa cara= oh, night, walker Khara; te mayi= to you, on me; teSu rakSaHsu ca= on those, demons, also; anukroshaH asti yadi= mercy, is there, if; te raameNa= to you, with Rama [to fight]; shaktiH= ability; tejoaH vaa= animation, or; asti yadi= is there, if; daNDaka araNya nilayam= in Dandaka, forest, dwellers of; raakSasa kaNTakam= for demons, a thorn; jahi= kill.

"If you have mercy on me, and even on those dead demons, and if ability and animation are still left in you to cope with Rama, oh, nightwalker, kill that Rama who is a thorn in the side of demons dwelling in Dandaka forest. [3-21-14, 15a]

yadi raamam amitraghnam na tvam adya vadhiSyasi || 3-21-15
tava caiva agrataH praaNaan tyakSyaami nirapatrapaa |

15b, 16a. a+mitra+ghnam= un, friendly ones, destroyer; raamam tvam adya= Rama, you, now itself; na vadhiSyasi yadi= not, going to kill, if; nir+apatrapaa= lexically: without, shame; here - unhesitatingly; tava agrataH caiva= in your, before, thus - that too; [adya= now itself]; praaNaan tyakSyaami= lives, I leave off.

"If you are not going to kill that enemy destroyer Rama now itself, I will give up my life unhesitatingly, that too in your fore, that too now itself.

Or

If you are not going to kill that enemy destroyer Rama now itself, now itself I will give up my life than living a shameless life with these lopped ears and nose. [3-21-15b, 16a]

Verse Locator

buddhyaa aham anupashyaami na tvam raamasya sa.myuge || 3-21-16
sthaatum prati mukhe shak{}taH sa balo api mahaa raNe |
shuuramaanii na shuuraH tvam mithyaa aaropita vikramaH || 3-21-17

16b, 17. tvam= you; sa balaH api samyuge = with, forces, even with, on battlefield; mahaa raNe= in a crucial, war; raamasya prati mukhe sthaatum= Rama's, opposite faced [affront,] to stay; na shaktaH= not, capable; thus; shuura maanii= as valiant one, you assert; na shuuraH = valiant one, [but you are] not; mithyaa aaropita vikramaH= dubiously, imposed, valour [vainglorious];aham buddhyaa anupashyaami= I, with my perception, I am discerning - instinctually perceiving.

"I can perceive instinctually that you are incapable of affronting Rama in a given crucial battle, even if your are with all your forces on the battlefield, and you assert yourself a valiant, but you are just vainglorious. [3-21-16b, 17]

apayaahi jana sthaanaat tvaritaH saha baandhavaH |
jahi tvam samare muuDhaan yathaa tu kulapaa.msana || 3-21-18
maanuSau tau na shaknoSi hantum vai raama lakSmaNau |
niHsattvasya alpa viiryasya vaasaH te kiidR^ishaH tu iha || 3-21-19

18, 19. tvam samare jahi = you, kill, in war; maanuSau tau raama lakSmaNau = who are just humans, those two, Rama, Lakshmana; if; hantum na shaknoSi vai = to kill, [if] you are not, capable, really; niH sattvasya= with trivial, stamina; alpa viiryasya= trifling, sinews; te iha vaasaH tu kiidR^ishaH = your, here, living, but, what for; kula paamsana muuDhaan yathaa [??] = clan, blemisher, as like, a stupid fellow; tvaritaH janasthaanaat apayaahi= instantly, from Janasthaana, be gone - get out; saha baandhavaH= with, relatives [hench-demons.]

"Kill those two, Rama and Lakshmana, as they are just humans, or else, if you are incapable of doing so, really what for is your stay here in Janasthaana with your trivial stamina and trifling sinews like a stupid blemishing his clan, then get out of this Janasthaana at once along with your hench-demons. [3-21-18, 19]

The order of the verses from 16 to the last varies with versions and verbatim meanings differ. This is a kind of intimidation Shuurpanakha hurling at Khara. Besides being her brothers, Khara, Trishira and Duushana are the provincial governors of Janasthaana, nominated by Ravana. If they do not come to the rescue of Shuurpanakha, or to that matter of fact should they not eliminate intruders into Janasthaana, there is every possibility of their ouster from their posts by Ravana, because Shuurpanakha has more access to Ravana.

raama tejo abhibhuuto hi tvam kSipram vinashiSyasi |
sa hi tejaH samaayuk{}to raamo dasharathaatmajaH || 3-21-20

20. tvam= you; raama tejaH abhibhuutaH= by Rama's, resplendence, subjugated; kSipram vi+nashiSyasi hi= quickly, completely evanish, indeed; dasharatha aatmajaH saH raamaH = Dasharatha's, son, he, that Rama; tejaH samaayuktaH= resplendence, possesses; hi= in effect.

"You will completely and quickly evanish, indeed, subjugated by resplendence of Rama, for that Dasharatha's son Rama possess that kind of resplendence, in effect. [3-21-20]

bhraataa ca asya mahaa viiryo yena ca asmi viruupitaa |
evam vilaapya bahusho raakshsii pradarodarii || 3-21-21
bhraatuH samiipe shoka aartaa naSTa sa.nj~naa babhuuva ha |
karaabhyaam udaram hatvaa ruroda bhR^isha duHkhitaa || 3-21-22

21, 22. yena= by whom; viruupitaa asmi= misshapen, I am; such; asya bhraata ca= his, brother, too; mahaa viiryaH= highly, vigorous one; evam= this way; shoka aartaa= by affliction, anguished; pradara udarii raakshsii= cave like, bellied, demoness; bhraatuH samiipe = in brother's, presence,; bahushaH vilaapya = variously, on bawling; karaabhyaam udaram hatvaa= with both hands, on paunch, hitting; ruroda bhR^isha duHkhitaa= cried out, loudly, in her distress; naSTa sanj~naa babhuuva ha= lost, awareness, she became - swooned, really.

"And, by whom I am misshapen that brother of Rama too is a highly vigorous one..." in this way on saying Shuurpanakha bawled variously in the presence of her brother, Khara, and then anguished by her own affliction that demoness with a cave like belly started hitting her paunch with both of her hands, and what is more, she swooned. [3-21-21, 22]

The name Khara also stands for a he-ass

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe eka vi.mshaH sargaH

Thus, this is the 21st chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 22

Introduction

Khara, the brother of Shuurpanakha starts out to wage war with Rama with fourteen thousand demons and with their unusual arsenal. This is the first major move of demons towards Rama that leads to the ultimate battle at the end of epic.

evam aadharSitaH shuuraH shuurpaNakhyaa kharaH tataH |
uvaaca rakSasaam madhye kharaH kharataram vacaH || 3-22-1

1. tataH= then; shuurpaNakhyaa= by Shuurpanakha; evam rakSasaam madhye aadharSitaH= this way, demons, among, disparaged; shuuraH kharaH= valiant, Khara; kharaH= infuriated one; khara taram vacaH= hurtful, highly, words; uvaaca= spoke.

Thus when Shuurpanakha disparaged that valiant Khara amidst demons he is infuriated and spoke these highly hurtful words. [3-22-1]

tava apamaana prabhavaH krodho ayam atulo mama |
na shakyate dhaarayitum lavaNa a.mbha iva ulbaNam || 3-22-2

2. tava apamaana prabhavaH= your, disgrace, originating from; mama atulaH ayam krodhaH= my, limitless, this, fury; ulbaNam lavaNa ambha iva= highly [bitter,] salt, water, like; dhaarayitum na shakyate= to contain, not, possible.

"This fury of mine originating from the disgrace brought on you is like the highly bitter salt water that is impossible to contain when ingested. [3-22-2]

na raamam gaNaye viiryaan maanuSam kSiiNa jiivitam |
aatma dushcaritaiH praaNaan hato yo adya vimokSyati || 3-22-3

3. maanuSam kSiiNa jiivitam raamam= human, one with dwindled, lifetime, Rama will be; viiryaat na gaNaye= by [his] valour, not, I do not reckon - I do not care; yaH= which Rama; aatma duH caritaiH= by his own, bad, doings; hataH= slain; adya praaNaan vi + mokSyati= now, lives, is going to give up.

"I do not care the valour of that Rama for he is a human with dwindled lifetime, now going to give up his life slain by his own misdoings. [3-22-3]

baaSpaH samdhaaryataam eSa sa.mbhramaH ca vimucyataam |
aham raamam saha bhraatraa nayaami yama saadanam || 3-22-4

4. eSa baaSpaH= these, tears, hold back; samdhaaryataam= hold back; sambhramaH ca vimucyataam= despair, too, cast of; aham raamam bhraatraa saha= I, Rama, brother, along with; nayaami yama saadanam= send, to Terminator's, abode.

"Control your tears and cast off your despair too, for I will send Rama to the abode of the Terminator along with his brother. [3-22-4]

parashvadha hatasya adya manda praaNasya bhuu tale |
raamasya rudhiram rak{}tam uSNam paasyasi raakSasi || 3-22-5

5. raakSasii= oh, demoness; adya= now; bhuu tale= to earth's, surface; parashvadha hatasya= by axe, hew down; manda praaNasya= one who is with slowed down, lives - short-lived Rama; raamasya raktam uSNam rudhiram= Rama's, red, hot, blood; paasyasi= you will swill.

"Now, you demoness, you will swill that Rama's red hot blood when that short-lived one is hewed down to earth with an axe." So Khara assured Shuurpanakha. [3-22-5]

saa prahR^iSTvaa vacaH shrutvaa kharasya vadanaat cyutam |
prashasha.msa punar maurkhyaat bhraataram rakSasaam varam || 3-22-6

6. saa kharasya vadanaat cyutam= she, frm Khara's, face - mouth, fallen; vacaH shrutvaa= words, on hearing; pra hR^iSTvaa= very, gladdened; maurkhyaat= by stupidity; bhraataram= about brother; rakSasaam varam= among demons, [you are] the best; punaH pra+shashamsa= again - further, highly praised.

On hearing the words plunged from the mouth of Khara she is very much gladdened and in all her stupidity she further praised her brother highly saying, "you are the best among all the demons..." [3-22-6]

tayaa paruSitaH puurvam punar eva prasha.msitaH |
abraviit duuSaNam naama kharaH senaa patim tadaa || 3-22-7

7. tayaa puurvam paruSitaH= by her, earlier, denounced; punaH eva prashamsitaH= again, thus, praised; kharaH= Khara [is overjoyed]; tadaa= then; duuSaNam naama senaa patim= Duushana, named, to army, commander; abraviit= said - ordered.

Though she denounced him earlier she alone praised him now for which Khara is overjoyed, and then he ordered his army commander, namely Duushana. [3-22-7]

caturdasha sahasraaNi mama citta anuvartinaam |
rakSasaam bhiima vegaanaam samareSu anivartinaam || 3-22-8

8. mama citta anuvartinaam= my, will, followers of; bhiima vegaanaam= of frightful, hustle; samareSu= in combats; a+ni+vartinaam= not, return, coming [unretreating]; such of those; rakSasaam= demons; catur dasha sahasraaNi= four, ten, thousand [fourteen thousand]; are there.

"Those who are the followers of my will, whose hustle will be frightful and who will be unretreating in combats, such of those demons are there in fourteen thousand numbers, aren't they. [3-22-8]

niila jiimuuta varNaanaam loka hi.msaa vihaaraaNaam |
sarva udyogam udiirNaanaam rakSasaam saumya kaaraya || 3-22-9

9. saumya= oh, gentle Duushana; niila jiimuuta varNaanaam= blue, cloud, complexioned ones; loka himsaa vihaaraaNaam= in race, massacres [genocide,] pampering in; udiirNaanaam rakSasaam= domineering, demons; sarva udyogam= all at once, for activity - belligerence; kaaraya= make, cause them to.

"And oh, gentle Duushana, those domineering demons are with dark-clouds like complexions, and they are the pamperers of genocide, as such, cause them for a belligerency, all at once. [3-22-9]

The very sight of these black cloud like demons will be murderous to humans, as Rama exclaimed about Tataka. If the on looking humans are not dead at first sight of these demons, then these demons can pamper in killing humans

upasthaapaya me kSipram ratham saumya dhanuu.mSi ca |
sharaan ca citraan khaDgaa.m ca shak{}tii ca vividhaaH shitaaH || 3-22-10

10. saumya= oh, gentle one; me= for me; ratham= chariot; dhanuumSi sharaan ca= bows, arrows, also; citraan khaDgaam ca= amazing, swords, also; vi vidhaaH shitaaH shaktii ca= diverse, sharp, power bolts, also; kSipram upa sthaapaya= promptly, before me, be positioned.

"For me, oh, gentle one, promptly position my chariot before me along with bows and arrows, amazing swords and diverse sharp power bolts. [3-22-10]

agre niryaatum icChaami paulastyaanaam mahaatmanaam |
vadhaartham durviniitasya raamasya raNa kovida || 3-22-11

11. raNa kovida= oh, war, expert Duushana; dur+viniitasya= of evil, minded one; raamasya vadha artham= Rama's, for elimination, purpose of; mahaatmanaam paulastyaanaam great-souled ones, of all Paulastya clansmen [demon race]; agre= ahead of; niryaatum icChaami= to start, I wish to.

"Oh, war pert Duushana, I wish to start ahead of all the demons of ours, who are the clans-demons of the great souled Paulastya, for the purpose of elimination of that evil-minded Rama." So said Khara to Duushana. [3-22-11]

For this Maheshvara Tiirtha says: r˜masya agre paulasty˜n˜m r˜kÿas˜n˜m vadh˜rtham niry˜tum icch˜mi which gives meaning: "Before Rama I wish to present all the demonic clansmen of Sage Paulastya, for the purpose of elimination, for which I am starting ahead as a starter of this elimination process..."

iti tasya bruvaaNasya suurya varNam mahaaratham |
sat ashvaiH shabalaiH yuk{}tam aacacakSe atha duuSaNaH || 3-22-12

12. tasya= his, Khara's; iti bruvaaNasya= thus, while saying; atha duuSaNaH= then, Duushana; suurya varNam mahaa ratham= sun, coloured [dazzle,] great, chariot; shabalaiH= variegated in colours; sat ashvaiH yuktam= very good, horses, along with [yoked]; aacacakSe= informed - heralded.

While Khara is saying thus Duushana heralded saying, "Here comes the great chariot with sun's dazzle, yoked with very good horses of variegated colours." [3-22-12]

tam meru shikhara aakaaram tapta kaa.ncana bhuuSaNam |
hema cakram asa.mbaadham vaiduuryamaya kuubaram || 3-22-13
matsyaiH puSpaiH drumaiH shailaiH candra suuryaiH ca kaa.ncanaiH |
maa.ngalyaiH pakSi samghaiH ca taaraabhiH ca samaavR^itam || 3-22-14
dhvaja nistri.nsha sa.mpannam ki.nkiNii vara bhuuSitam |
sat ashva yuk{}tam saH amarSaat aaruroha kharaH tadaa || 3-22-15

13, 14, 15. saH kharaH= he, that Khara; meru shikhara aakaaram= like Mt. Meru's, ridge, in shape; tapta kaancana bhuuSaNam= molten, gold, embellished in; hema cakram= golden, wheeled; a + sam + baadham= not, verily, inconvenient [not congested, having enough room, seating capacity]; vaiduuryamaya kuubaram= with studded-gems, shaft of yoke; kaancanaiH= with golden [with artefacts of gold, like]; matsyaiH puSpaiH drumaiH shailaiH= with fishes, flowers, trees, mountains; candra suuryaiH ca= moon, sun, also; maangalyaiH pakSi samghaiH ca= auspicious one, bird, flocks; taaraabhiH ca= with stars, also; sam + aa + vR^itam= all over, encompassed; dhvaja nistrinsha sampannam= flags, swords, endowed with; kinkiNii vara bhuuSitam= jingle-bells, best ones, decorated with; sat ashva yuktam= best, horses, yoked with; [ratham= chariot] tadaa= then; amarSaat aaruroha= with rancour, mounted.

That chariot which has a roomy cabin with its rooftop like that of the ridge of Mt. Meru, body embellished in gold, wheels golden, gem-studded yoke-to-carriage shaft, all around encompassed with golden artefacts like fishes, flowers, trees, mountains, sun, moon, and auspicious birds flocks and stars, and even decorated with jingle-bells, endowed with flags, swords, and best horses, and such as it is, Khara embarked on it with all his rancour. [3-22-13, 14, 15]

kharaH tu taan mahat sainyaam ratha carma aayudha dhvajaan |
niryaata iti abraviit prekshya duuSaNaH sarva raakSasaan || 3-22-16

16. kharaH tu= Khara, but; mahat sainyaam= great, army; ratha carma [varma] aayudha dhvajaan= which has - chariots, skins, [shields,] weaponry, flags; taan sarva raakSasaan= them, all, demons; prekshya duuSaNaH= on seeing - on overseeing, Duushana; niryaata iti= proceed, thus as; abraviit= said - charged.

On overseeing that great army with chariots, skins shields, weaponry and flags, and even at Duushana too, Khara charged all those demons saying "proceed." [3-22-16]

tataH tad raakSasam sainyam ghora carma aayudha dhvajam |
nirjagaama jana sthaanaat mahaanaadam mahaajavam || 3-22-17

17. tataH= then; ghora carma [varman] aayudha dhvajam= having ghoulish, skins, [shields] weaponry, flags; tat raakSasam sainyam= that, demonic, force; mahaa naadam= with blatant, blare; mahaa javam= with hasty, foray; janasthaanaat nirjagaama= from Janasthaana, issued forth.

Then that demonic force with their ghoulish skin shields, weaponry and flags, issued forth from Janasthaana, blaring blatantly and foraying dashingly. [3-22-17]

mudgaraiH paTTishaiH shuulaiH sutiikSNaiH ca parashvadhaiH |
khaDgaiH cakraiH ca hastasthaiH bhraajamaanaiH sa tomaraiH || 3-22-18
shak{}tibhiH parighaiH ghoraiH atimaatraiH ca kaarmukaiH |
gadaa asi musalaiH vajraiH gR^ihiitaiH bhiima darshanaiH || 3-22-19
raakSasaanaam sughoraaNaam sahasraaNi caturdasha |
niryaataani jana sthaanaat khara citta anuvartinaam || 3-22-20

18. gR^ihiitaiH= taken; hasta sthaiH= in hands, carrying [wielding]; mudgaraiH paTTishaiH shuulaiH= maces, dart-bolts, spears; su tiikSNaiH ca= very, [razor-] sharp ones, also; parashvadhaiH khaDgaiH cakraiH ca= axes, swords, discs, also; bhraajamaanaiH tomaraiH shaktibhiH= flashing ones, power-darts, with power-bolts; ghoraiH parighaiH= dreadful ones, iron-maces; ati maatraiH kaarmukaiH= un, usual ones, bows; gadaa asi musalaiH= clubs, scimitars, pounding-shafts; bhiima darshanaiH= that are calamitous, in look; vajraiH= with thunderbolt [like weapons]; khara citta anuvartinaam= Khara's, whim, followers; su ghoraaNaam= very, fiendish one; raakSasaanaam= of demons; catur dasha sahasraaNi= four, ten, thousand, [army of fourteen thousand]; janasthaanaat niryaataani= from Janasthaana, started out.

Wielding maces, dart-bolts, and spears, and also razor-sharp axes, swords and discs, and dreadful power-darts and power-bolts that are flashing, iron maces, unusual bows, clubs, scimitars and pounding-shafts, and even thunderbolt like weapons that are calamitous in look, that army which comprises fourteen thousand fiendish demons that are the followers of Khara's whim, has started from Janasthaana. [3-22-18, 19, 20]

Earlier batch which was sent against Rama consisted fourteen demons and now it is an army of fourteen thousand demons.

taan tu nirdhaavato dR^iSTvaa raakSasaan bhiima darshanam |
kharasya atha rathaH ki.mcit jagaama tat anantaram || 3-22-21

21. nir dhaavataH= out, rushing; bhiima darshanam= of diabolic, appearance; taan raakSasaan dR^iSTvaa= thgem, demons, on seeing; kimcit tat anantaram== a little, that, after - at their behind; atha= then; kharasya rathaH jagaama= Khara's, chariot, proceeded.

On seeing the outrush of those demons of diabolic appearance, then Khara's chariot also proceeded a little later at their behind. [3-22-21]

tataH taan shabalaan ashvaan tapta kaa.ncana bhuuSitaan |
kharasya matam aaj~naaya saarathiH paryacodayat || 3-22-22

22. tataH= then; saarathiH= charioteer; tapta kaancana bhuuSitaan= molten [polished] golden, adorned with; shabalaan taan ashvaan= colourful, them, horses; kharasya matam aaj~naaya= Khara's, notion, knowing [according to]; pari+acodayat= set spurs to horses - speedily charioted.

Then the charioteer set spurs on those colourful horses that are adorned in polished gold according to the notions of Khara. [3-22-22]

sa.mcodito rathaH shiighram kharasya ripu ghaatinaH |
shabdena aapuurayaamaasa dishaH sa pradishaH tathaa || 3-22-23

23. tathaa= that way; ripu ghaatinaH= enemy, destroyer; kharasya= of Khara; shiighram coditaH= quickly - impetuously, driven; saH rathaH= that, chariot; dishaH= quarters, sa pra+dishaH= with, inter, quarters; shabdena aapuurayaamaasa= with noise, started to swell.

When the chariot of enemy destroyer Khara is driven that impetuously, it has started to swell earth's four cardinal quarters and inter-quarters with turbulence. [3-22-23]

pravR^iddha manyuH tu kharaH khara svare
ripoH vadha artham tvarito yathaa a.ntakaH |
acuucudat saarathim unnadan punar
mahaabalo megha iva ashma varSavaan || 3-22-24

24. pra vR^iddha manyuH= speedily, escalating, rancour; khara svare= having harsh - thunderous, voice; kharaH= Khara; ripoH vadha artham= enemy, killing, intending to; antakaH yathaa= Terminator, as with; tvaritaH= hastening; ashma varSavaan= having stones, storm; mahaa balaH= overwhelming; megha iva= a cloud, like; saarathim= at charioteer; punaH= again - repeatedly; ut+nadan= loudly, shouting at; acuucudat [a cuu cudat]= hurried up.

He whose voice is thunderous and whose rancour escalated speedily, and who is hastening forward like the Terminator intending to destroy his enemy, that Khara repeatedly hurried the charioteer shouting at him loudly like a overwhelming cloud that is going to storm stones. [3-22-24]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe dvaa vi.mshaH sargaH

Thus, this is the 22nd chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection