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] 9
Introduction
Seetha foresees danger in Rama's decision to eliminate the demons in Dandaka forest, without any provocation from their side, at the request of some sages. She narrates an old episode about a sage who in possession of a weapon became violent and cruel.
sutiikSNena abhyanuj~naatam prasthitam raghu nandanam |
hR^idyayaa snigdhayaa vaacaa bhartaaram idam abraviit || 3-9-1
hR^idyayaa snigdhayaa vaacaa bhartaaram idam abraviit || 3-9-1
1. sutiikSNena abhi anuj~naatam= by Suteekshna, well permitted; prasthitam bhartaaram raghu nandanam= who started, to her husband, to Raghu's, son, Rama; vaidehii snigdhayaa vaacaa = Vaidehi, with friendly, words; idam abraviit= this, spoke.
To Rama, the scion of Raghu and her husband, who started out when permitted by Sage Suteekshna, Vaidehi spoke this with friendly words. [3-9-1]
Seetha addresses Rama with this percept. "Wielding weaponry you are entering into an area where the demons are dense, and you intolerantly embark to kill them, thereupon we two get separated, which in turn is intolerable to you. So let us leave weapons back at hermitage and go to forests to see sages - Govindaraja. "The promise made to sages in eradicating demons is himsaatmaka, injurious; they can be won over by ahimsa, non-injurious methods also. None can avert Rama to make a promise, nor ask him to deviate from it. Aware of this stubbornness of Rama, her heart felt a foreboding, and that love-blind Seetha started telling in a friendlily manner, in view of her friendship with Rama, that may disrupt soon.
adharmam tu susuukSmeNa vidhinaa praapyate mahaan |
nivR^ittena ca shakyo ayam vyasanaat kaamajaad iha || 3-9-2
nivR^ittena ca shakyo ayam vyasanaat kaamajaad iha || 3-9-2
2. mahaan, a + dharmaH= gross injustice; su suukshmeNa vidhinaa= very, abstruse, way; praapyate = will be attained; ayam kaamajaat vyasanaat= this, by indulgence, by desire; iha shakyaH= in this world, it is possible; nivR^iittena= to one who fends it off.
"Gross unjust will accrue to any in an abstruse way if his indulgence is enkindled merely by his own desire, and in this world it is possible to fend them off, to have a recourse to justness... [3-9-2]
For the first word adharma of Gorakhpur version, there are other words available in other mms like yastu dharmam tu and ayam dharma . The critical editions and also Dharmaakuutam puts it as ayam dharmaH susuuksmeNa vidhinaa praapyate mahaan... Instead of adharma, ayam dharma is there, which changes the negative attitude to positive Then this ayam dharmaH translates as 'this dharma, the duty of a prince, which you are going to take-up in the wake of promise given to sages, i.e., killing demons, without a valid reason, that which is righteous to you, can be performed in a different way...'
triiNi eva vyasanaani atra kaamajaani bhavanti uta |
mithyaa vaakyam tu paramam tasmaat gurutaraa ubhau || 3-9-3
para daara abhigamanam vinaa vairam ca raudrataa |
mithyaa vaakyam tu paramam tasmaat gurutaraa ubhau || 3-9-3
para daara abhigamanam vinaa vairam ca raudrataa |
3, 4a. atra= in there, in this world; kaamajaani vyasanaani triiNi eva= desire produced, self-gratifications, are three, only; uta bhavanti= there, they will be; mithyaa vaakyam tu paramakam= fallacious, utterances, is but, highest [worse]; para daara abhi gamanam= other's, wife, towards, drawing [fascination]; vinaa vairam raudrataa = without, enmity, also, furiousness [ cruelness]; ubhau tasmaat gurutarau= than, from the two above, weighty [worst.]
"Only three self-gratifications, the definite products of desire, are there: one is speaking fallacious utterances, which itself is worse, and worst than the other two malefic self-gratifications, where the other two are the fascination for other's wife, and the cruelness without enmity... [3-9-3, 4a]
Seetha is foretelling the triggering points in the course of Ramayana. The addictions or self-gratifying acts are defined as:
m®ga y˜kÿ˜ div˜ svapna× pari v˜da× striyo mada×|
taurya trikamv®th˜ a÷y˜ ca k˜maja× daþako guõa× ||manu sm®ti
taurya trikamv®th˜ a÷y˜ ca k˜maja× daþako guõa× ||manu sm®ti
mR^igayaakshaa= hunting game; divaa svapnaH= day dreaming - sleeping in daytime; pari vaada= abusing others; striyaomadaH= indulgence in women; taurya trikam=artistic impulses, three of them; vR^ithaa aTyaa ca= wasteful wandering, also; kaamajaH= desire produced; dashako guNaH= ten, traits.
Hunting, sleeping in daytime, abusing others, indulgence in women, three artistic impulses namely music, dance and drama, wasteful wandering, are the ten desire. Manu smriti.
mithyaa vaakyam na te bhuutam na bhaviSyati raaghava || 3-9-4
kuto abhilaSaNam striiNaam pareSaam dharma naashanam |
kuto abhilaSaNam striiNaam pareSaam dharma naashanam |
4b, 5a. mithyaa vaakyam na te bhuutam= fallacious, [habit of ] telling, not, to you, it was there; na bhavishyati= nor, it will be in future; dharma naashanam= virtue, ruinous; abhilaSaNam pareSaam striiNaam= desiring, other's, women; kutaH= wherefrom [it will be there to you.]
"The habit of telling specious words is not there with you in the past nor it will be there in future, oh, Raghava, then wherefrom the virtue-ruining desire for other's women can be there... [3-9-4b, 5a]
tava naasti manuSyendra na ca aabhuut te kadaacana || 3-9-5
manasyapi tathaa raama na ca etat vidyate kvachit |
sva daara nirataH ca eva nityam eva nR^ipaatmaja || 3-9-6
manasyapi tathaa raama na ca etat vidyate kvachit |
sva daara nirataH ca eva nityam eva nR^ipaatmaja || 3-9-6
5b, 6. manuSya indra= men's, king; tava= to you; etat= all this [desiring other's woman]; na asti = in you, not, is there [so far]; kadaacana na aabhuut= earlier, nor, it was there; Rama; tathaa manasi api kvachit na vidyate= like that, [in any corner] of your heart, even, not, observable; nR^iipa atmaja= oh, king's, son – oh, prince; [tvam= you]; nitym eva sva daara nirataH ca= always, thus, in your own, wife, interested, alone.
"Oh, king, earlier this vile desire for other's women is absent in you, nor it is there now, unobserved is such a desire in any corner of your heart oh, prince, for you are always interested in your own wife... [3-9-5, 6]
dharmiSTaH satya sandhaH ca pituH nirdesha kaarakaH |
tvayi dharmaH cha satyam ca tvayi sarvam pratiSTitam ||3-9-7
tvayi dharmaH cha satyam ca tvayi sarvam pratiSTitam ||3-9-7
7. dharmiSTaH satya sandhaH ca= righteous, truth, adherent of, also; pituH nirdesha kaarakaH= father's, orders, obligor; tvayi dharma ca satyam cha= in you, is virtue, truth, also; sarvam tvayi pratiSTitam= all, in you, are established.
"You are conscientious, adherent of truth, and obliging father's orders, and in you virtue and truth, nay everything is established in you... [3-9-7]
tacca sarvam mahaabaaho shakyam voDhum jiteindriyaiH |
tava vashya indriyatvam ca jaanaami shubhadarshana || 3-9-8
tava vashya indriyatvam ca jaanaami shubhadarshana || 3-9-8
8. tat ca sarvam= that, also, all; mahaabaahuH= dextrous one; jita indriyaiH= controlled, senses; voDhum= to shoulder; shakyam= is possible; shubha darshana= oh, graceful, to gaze at; tava vashya indriyatvam= your, control, on senses; ca jaanaami= also, I know.
"Oh, dextrous one, all this can possibly be shouldered by one with controlled senses, and oh, graceful one for a gaze, I am also aware of your sense control... [3-9-8]
The compound mahaabaahoshakyam is also cleaved as mahaa baaho a + shakyam, meaning that 'your attributes are impossible to be known even by the self-controlled sages, but they are known to me...' so says Seetha.
tR^itiiyam yad idam raudram para praaNa abhihi.msanam |
nir.hvairam kriyate mohaat tat ca te samupasthitam || 3-9-9
nir.hvairam kriyate mohaat tat ca te samupasthitam || 3-9-9
9. nir vairam= without, enmity; yat idam raudram= that which, this, dangerous; para praaNa abhi himsanam= other's, lives, torturing; kriyate mohaat= will be done, unwarily; tat ca tR^iitiiyam [vyasanam] te samupasthitam= that, even, the third [tendency,] to you, [suddenly] chanced before you.
"That third tendency to torture others' lives without enmity, that which will usually be effectuated unwarily, has now suddenly chanced before you... [3-9-9]
pratij~naataH tvayaa viira daNDakaaraNya vaasinaam |
R^iSiiNaam rakSaNaarthaaya vadhaH sa.myati rakSasaam || 3-9-10
R^iSiiNaam rakSaNaarthaaya vadhaH sa.myati rakSasaam || 3-9-10
10. viira= o, valiant one; dandaka araNya vaasinaam= Dandaka, forest, dwellers; R^iSiiNaam= of sages; rakshaNa arthaaya= safeguarding, intending to; samyati rakshasaam vadhaH= in a fight, of demons, elimination; tvayaa pratij~naataH= by you promised.
"Intending to safeguard the sages you have promised the dwellers in Dandaka forest, oh, valiant one, that you would eliminate demons in a fight... [3-9-10]
etan nimittam ca vanam daNDakaa iti vishrutam |
prasthitaH tvam saha bhraatraa dhR^ita baaNa sharaaasanaH || 3-9-11
prasthitaH tvam saha bhraatraa dhR^ita baaNa sharaaasanaH || 3-9-11
11. etat nimittam ca= in this, respect, only; tvam dhR^ita baaNa sharaaasanaH= you, wielding, arrows, bow; saha bhraatraa= along with, your brother; dandakaa iti vi shrutam= Dandaka, thus, well known; vanam= forest; prasthitaH= started to.
"Only in this respect you have started towards the well-known Dandaka forest along with your brother, and wielding bow and arrows...[3-9-11]
tataH tvaam prasthitam dR^iSTvaa mama cinta aakulam manaH |
tvat vR^ittam cintayantyaa vai bhavet niHshreyasam hitam || 3-9-12
tvat vR^ittam cintayantyaa vai bhavet niHshreyasam hitam || 3-9-12
12. tataH tvaam prasthitam dR^iSTvaa= then, you, on starting, on seeing; mama manaH cinta aakulam= my, mind, with apprehension, is upset; tvat vR^ittam cintayantyaa vai = your, bearing, on reflecting, verily; bhavet niH shreyasam hitam = will be, no, beneficial, good.
"Then on seeing your starting my mind is apprehensively upset, on verily reflecting about your bearing there appears to be no beneficial good for you... [3-9-12]
This last compound of second foot where nisH shreyasam hitam is available in Gorakhpur version. In Eastern version it is bhaven niHshreyasam hi tat and in other older scripts it is: tv˜m caiva prasthitam d®ÿ÷v˜ r˜ma cint˜luma mana×| sarvata× cintayanty˜ me tava ni×þreyasam n®pa|| Dharmaakuutam puts this wording as: niHshreyasam mahat. It is similar in critical editions also bhaven niHshreyasa.n hitam Dharmaakuutam defines this expression as, anena bhart®u hitak˜riõy˜ bh˜ryay˜ þreyo bhavatŸti s¨citam|| In any way, Seetha's contemplation is, "you abide by your oath given to sages, and thus kill the demons. But without a cause you do not proceed to eliminate. If a cause for quarrel is to be there, that will be due to me. If I become the cause and depart you, you cannot survive without me, for you are not a polygamist. So how all these factors like your promise, monogamy, and eliminating demons, can be resolved by you? Thus I am thinking along with the associated troubles which you are going to undergo..."
na hi me rocate viiraH gamanam daNDakaan prati |
kaaraNam tatra vakSyaami vadantyaaH shruuyataam mama || 3-9-13
kaaraNam tatra vakSyaami vadantyaaH shruuyataam mama || 3-9-13
13. viiraH= oh, brave one; dandakaan prati gamanam na hi me rocate= Dandaka, towards, going, not, verily, to me, delightful; kaaraNam tatra vakshyaami= cause, in that respect, I tell; vadantyaaH shruuyataam mama= as I tell, you may listen, of my [talk.]
"Oh, brave one, your going towards Dandaka forest is not delightful to me, I tell the cause for that and listen to it as I tell...[3-9-13]
tvam hi baaNa dhanuSpaaNiH bhraatraa saha vanam gataH |
dR^iSTvaa vana caraan sarvaan kaccit kuryaaH shara vyayam || 3-9-14
dR^iSTvaa vana caraan sarvaan kaccit kuryaaH shara vyayam || 3-9-14
14 .tvam hi baaNa dhanusH paaNiH= you [with,] indeed, arrows, bow; bhraatraa saha= brother, along with; vanam gataH= forest, on entering; dR^iSTvaa vana caraan= on seeing, forest, ramblers; sarvaan= all of them; kaccit kuryaaH= something, you do isn't it; shara= arrow; vyayam= depletion.
"Indeed on entering the forest along with your brother, and wielding bow and arrows, seeing the forest ramblers there, won't you deplete arrows on all of them... [3-9-14]
kSatriyaaNaam iha dhanur hutaashasya indhanaani ca |
samiipataH sthitam tejo balam ucChrayate bhR^isham || 3-9-15
samiipataH sthitam tejo balam ucChrayate bhR^isham || 3-9-15
15. kshatriyaaNaam= for Kshatriya-s; samiipataH sthitam dhanuH= in within the reach, available, bow; huta ashasya= for a burning fire; indhanaani ca= fuel, even; tejaH= luminosity; balam= strength; ucChrayate= enhances; bhR^isham= immensely.
"The bow of warrior and the fuel of a burning fire if available within their reach, they immensely enhance their strength... [3-9-15]
puraa kila mahaabaaho tapasvii satya vaak shuciH |
kasmin cit abhavat puNye vane rata mR^iga dvije || 3-9-16
kasmin cit abhavat puNye vane rata mR^iga dvije || 3-9-16
16. mahaabaahuH= oh dextrous one; puraa= once; puNye rata mR^iiga dvije= in a merited [forest,] wonted by, animals, birds; kasmincit vane= in some, forest; satya vaak shuciH tapasvii abhavat kila= true, worded, pious, sage, was there, indeed.
"Once upon a time, oh, dextrous one, there was a pious and true worded hermit in some merited forest that was wonted by animals and birds... [3-9-16]
tasya eva tapaso vighnam kartum indraH shaciipatiH |
khaDga paaNiH atha aagacChat aashramam bhaTa ruupa dhR^ik || 3-9-17
khaDga paaNiH atha aagacChat aashramam bhaTa ruupa dhR^ik || 3-9-17
17. atha= then; shaciipatiH = Indra; tasya eva tapasaH vighnam kartum= his, that, ascesis, hindrance, to cause; bhaTa ruupa dhR^it= soldier, guise, on donning; khaDga paaniH = sword, handling; aagacChat aashramam, came, to hermitage.
"Then Indra came to that hermitage handling a sword, and donning a soldier's guise, to cause hindrance to that hermit's ascesis... [3-9-17]
tasmin tat aashrama pade nihitaH khaDga uttamaH |
sa nyaasa vidhinaa dattaH puNye tapasi tiSThataH || 3-9-18
sa nyaasa vidhinaa dattaH puNye tapasi tiSThataH || 3-9-18
18. tasmin tat aashrama pade= there, in that, hermitage; puNye tapasi tiSTataH= in ascesis, to sage, one lasting in; saH khaDga uttamaH nihitaH= he, that best, sword, kept with sage; nyaasa vidhinaa dattaH= in a redeemable, basis, it is given.
"Indra gave that best sword to store, there in that hermitage to that sage who is lasting in his ascesis, on a redeemable basis... [3-9-18]
sa tat shastram anupraapya nyaasa rakSaNa tatparaH |
vane tu vicarati eva rakSan pratyayam aatmanaH || 3-9-19
vane tu vicarati eva rakSan pratyayam aatmanaH || 3-9-19
9. saH tu= he, but; tat shastram anupraapya= he, that, weapon, on receiving; rakshan pratyayam aatmanaH= to safeguard, confidence reposed, in him; nyaasa rakshaNa tatparaH= entrustment, guarding, duteous one; vane tu= in forest, but; [sa aayudhaH= with weapon;] vicarati eva= moved about, thus.
"On receiving that sword, he who is duteous in guarding the entrustment, moved about in the forest always handling the sword, to safeguard the confidence reposed in him... [3-9-19]
yatra gacChati upaadaatum muulaani ca phalaani ca |
na vinaa yaati tam khaDgam nyaasa rakSaNa tatparaH || 3-9-20
na vinaa yaati tam khaDgam nyaasa rakSaNa tatparaH || 3-9-20
20. nyaasa rakshana tatparaH= entrustment, to guard, one who is dedicated to; upaadaatum muulaani ca phalaani ca= to obtain, tubers, even, fruits, too; tam yatra gacChati= he, wherever, goes; na khadgam vinaa= not, sword, without; yaati = goes, he.
"Wherever that dedicated guardian of that entrustment goes, even to obtain tubers or fruits, he did not go without that sword... [3-9-20]
nityam shastram parivahan krameNa sa tapodhanaH |
cakaara raudriim svaam buddhim tyak{}tvaa tapasi nishcayam || 3-9-21
cakaara raudriim svaam buddhim tyak{}tvaa tapasi nishcayam || 3-9-21
21. nityam shastram parivahan= always, sword, on carrying; krameNa = slowly; saH tapaH dhanaH = he, [by ascesis rich one] that hermit; cakaara raudriim svaam buddhim= made, infuriated, own, faculty; tyaktvaa tapasi nishcayam= loosing, in penance, determination.
"Carrying that sword always, that hermit slowly made his own faculty infuriated, loosing determination in ascesis... [3-9-21]
tataH sa raudra abhirataH pramatto adharma karSitaH |
tasya shastrasya sa.mvaasaat jagaama narakam muniH || 3-9-22
tasya shastrasya sa.mvaasaat jagaama narakam muniH || 3-9-22
22. tataH= then; tasya shastrasya samvaasaat= with that, weapon's, constant association; raudra abhirataH= in cruelty, delighted; saH muniH= he, that sage; pramattaH= inadvertent; adharma karshitaH= un-virtue, smitten by; jagaama narakam= went to, hell.
"Then with the constant association of that weapon that sage gradually became inadvertent, and smitten by vice he went to hell... [3-9-22]
evam etat puraa vR^ittam shastra sa.myoga kaaraNam |
agni sa.myogavat hetuH shastra sa.myoga ucyate || 3-9-23
agni sa.myogavat hetuH shastra sa.myoga ucyate || 3-9-23
23. puraa etatat= once, all this; shastra samyoga kaaraNam= by weapon's, [constant] association, reason of –falling in to hell; vR^ittam= happened; shastra samyoga= with weapon, association; agni samyogavat hetuH= with fire, associating, sequel of; ucyate= said to be [as good as.]
"Thus, all this happened earlier, only owing the reason of associating with a weapon constantly, and the sequel of constant association with weapon is as good as constant association with fire... [3-9-23]
snehaat ca bahumaanaat ca smaaraye tvaam na shikSaye |
na katha.mcana saa kaaryaa gR^ihiita dhanuSaa tvayaa || 3-9-24
buddhiH vairam vinaa hantum raakSasaan daNDaka aashritaan |
aparaadham vinaa hantum loko viira na kaamaye || 3-9-25
na katha.mcana saa kaaryaa gR^ihiita dhanuSaa tvayaa || 3-9-24
buddhiH vairam vinaa hantum raakSasaan daNDaka aashritaan |
aparaadham vinaa hantum loko viira na kaamaye || 3-9-25
24, 25. snehaat ca= in affinity, also; bahumaanaat ca= in respect, also; smaaraye tvaam= reminding you; na shikshaye= not, tutoring; gR^ihiita dhanuSaa tvayaa= wielding, bow, by you; vinaa vairam= without, enmity; daNDaka aashritaan raakshasaan = Dandaka forest, dwellers, demons; hantum= to kill; saa buddhiH= that, thought; kathamcana= in anyway; na kaaryaa= not, to be done [improper]; viira= brave one; aparaadham vinaa= offence, without; lokaan hantum na kaamaye= people, to kill, not, desirable.
"In affinity and in respect I am reminding but not tutoring you, and in anyway improper is that thought of yours to wield your bow to kill the demons dwelling in Dandaka without any enmity, oh, brave one, undesirable is the killing of offenceless... [3-9-24, 25]
kSatriyaaNaam tu viiraaNaam vaneSu niyataatmanaam |
dhanuSaa kaaryam etaavat aartaanaam abhirakSaNam || 3-9-26
dhanuSaa kaaryam etaavat aartaanaam abhirakSaNam || 3-9-26
26. vaneSu niyata aatmanaam= in forests, who are inclined, heartily; viiraaNaam kshatriyaaNaam= for valiant, Kshatriya-s; aartaanaam abhirakshaNam= sufferers, safeguarding; etaavat= to this point; dhanuSaa kaaryam= of bow, is the purpose.
"For the valiant Kshatriya-s who are inclined in forests heartily, the purpose of the bow is this much 'safeguarding the sufferers...' [3-9-26]
There are some conflicting reviews on this stanza. It is said in the first foot vaneSu niyata aatmaanaam But older mms contain sva dharmeSu nirata aatmaanaam will be found, while Dharmaakuutam and Eastern versions have it as vaneSu nirata only. This Gorakhpur version and critical editions are having as vaneSu niyata The meaning in other versions is that Kshatriya-s should delight in their class-oriented righteousness, even when in forests. Thus Seetha's thinking is that they should live like hermits in forests, without resorting to the warring attributes of Kshatriya class. In the second foot she says that the function of bow is limited to 'safeguard the suffering lot...' In the next chapter at 3-10-3, Rama retorts with the same expression in answering Seetha.
kva ca shastram kva ca vanam kva ca kSaatram tapaH kva ca |
vyaaviddham idam asmaabhiH desha dharmaH tu puujyataam || 3-9-27
vyaaviddham idam asmaabhiH desha dharmaH tu puujyataam || 3-9-27
27. kva ca shastram= where, the weapon; kva ca vanam= where, the forest; kva ca kSaatram= where, Kshatriya principles; tapaH kva ca= where, the sageness; vyaaviddham idam= inconsistent, is this; asmaabhiH= by us; desha dharmaH tu= country's order, alone; puujyataam= be esteemed.
"Where that weapon? Where this forest? Where the principles of Kshatriya? And where is sageness? All this is inconsistent... let us esteem the laws of the land... [3-9-27]
tadaarya kaluSaa buddhiH jaayate shastra sevanaat |
punar gatvaat tat ayodhyaayaam kSatra dharmam cariSyasi || 3-9-28
punar gatvaat tat ayodhyaayaam kSatra dharmam cariSyasi || 3-9-28
28. shastra sevanaat= weapon, who admire; buddhiH kadaarya kalushaa jaayate= mind, with avariciousness, maligned, it becomes; punaH gatvaat ayodhyaayaam= again, on going, to Ayodhya; kshatra dharmam cariSyasi= Kshatriya, tenets, you can follow.
"Weapon admiring mind becomes maligned with avariciousness, you may therefore follow the tenet of Kshatriya-s on going to Ayodhya again... [3-9-28]
akSayaa tu bhavet priitiH shvashruu shvashurayoH mama |
yadi raajyam hi sa.nnyasya bhavet tvam nirato muniH || 3-9-29
yadi raajyam hi sa.nnyasya bhavet tvam nirato muniH || 3-9-29
29. a kshayaa tu bhavet priitiH= un, diminishing, will be, satisfaction; shvashruu= to father-in-law; shvashurayoH= to mothers-in-law; mama= of mine; yadi raajyam parityajya= even if, kingdom, is forfeit; tvam bhavet nirataH muniH= you have, become, devout, sage.
"Everlasting satisfaction will be there to my father-in-law and mothers-in-laws, on your becoming a devout sage even after forfeiture of kingdom... [3-9-29]
dharmaat arthaH prabhavati dharmaat prabhavate sukham |
dharmeNa labhate sarvam dharma saaram idam jagat || 3-9-30
dharmeNa labhate sarvam dharma saaram idam jagat || 3-9-30
30. dharmaat arthaH prabhavati= from virtuousness, prosperity, emanates; dharmaat prabhavate sukham= from righteousness, originates, happiness; dharmeNa labhate sarvam= by honourableness, achieved, are all; dharma saaram idam jagat= probity's, essence, this universe is.
"From virtuousness prosperity emanates, from righteousness happiness, and by honourableness all are achieved, and this universe is the essence of probity... [3-9-30]
aatmaanam niyamaiH taiH taiH karSayitvaa prayatnataH |
praapyate nipuNaiH dharmo na sukhaat labhate sukham || 3-9-31
praapyate nipuNaiH dharmo na sukhaat labhate sukham || 3-9-31
31. nipuNaiH= by experts; aatmaanam= their own selves; taiH taiH= with those, those; niyamaiH= principles; prayatnataH= making efforts; karSayitvaa= by exhausting; dharmaH= dharma - sublimity; praapyate= will be realized; na sukhaat labhyate sukham= not, by pleasuring, achievable, is pleasure.
"Experts will make efforts to exhaust their own selves with those and those principles, thus they realise sublimity... unachievable is pleasure by pleasuring alone... [3-9-31]
nityam shuci matiH saumya cara dharmam tapo vane |
sarvam hi viditam tubhyam trailokyam api tattvataH || 3-9-32
sarvam hi viditam tubhyam trailokyam api tattvataH || 3-9-32
32. saumya= oh, gentle one; nityam shuci matiH= always, with pure, mind; tapaH vane= in sagely, forests; dharmam cara= righteousness, tread; trailokyam sarvam api= about three worlds, all, even; tubhyam tattvataH viditam= to you, in its nuances, known.
"Always tread along the righteousness with a pure mind, oh, gentle one, and specially in these sagely forests... you know everything in all the three worlds, in all its nuances... [3-9-32]
strii caapalaat etat udaahR^itam me
dharmam ca vak{}tum tava kaH samarthaH |
vicaarya buddhyaa tu saha anujena
yat rocate tat kuru ma acireNa || 3-9-33
dharmam ca vak{}tum tava kaH samarthaH |
vicaarya buddhyaa tu saha anujena
yat rocate tat kuru ma acireNa || 3-9-33
33. strii caapalaat etat udaahritam me= women's, wavering, all this, cited, by me; dharmam ca vaktum tava= of righteousness, to speak, to you; kaH samartha= who is, capable; vicaarya buddhyaa= ponder, mindfully; saha anujena= with, your brother; yat rocate= what, appropriate; tat kuru= that, you do; ma acireNa= not, belatedly.
"I cite all this with my womanly waver, and who is capable to talk to you about dharma? Ponder mindfully along with your brother, and what that is appropriate, you do it...but not belatedly... [3-9-33]
.
Seetha's dilemma
[Font size can be enhanced under View menu]
This particular chapter is an interesting juncture in Ramayana, where Seetha reminds about the question of triggering cause for Rama's waging a war against demons. Seetha's doubt is well explained in Dharmaakuutam, the encyclopaedic commentary on Ramayana. A number of pages are allotted there for this chapter, and it is said there, that if Seetha is said to be self-contradictory in telling Rama that bow and arrows are a must to Kshatriya-s to protect the helpless when saying 'safeguard the sufferers, then only Kshatriya-s should use their bow..." as at verse 3-9-26 above, and also questioning immediately at 3-9-27, 'where the Kshatriya dharma, where the hermit's way of living...' etc., dharmaakuutam says not so. She is not contradicting herself in her statements, but asking Rama to have a cause, without resorting to weaponry against those demons, in a straightforward way. ata× tad rakÿaõ˜ya ˜yudhamna gr˜hyam iti etad abhipr˜yakatv˜t ||
She is inquisitive to know why Rama alone shall raise the bow and arrows against some demons hurting some sages. These sages are having super powers and Indra like celestial chiefs are coming to these sages to take them to heaven with their mortal bodies. Can't they eliminate these demons? But these super hermits are not going to heaven, which is the minimum ambition of any penance, but requesting Rama to protect them from demons. And Rama obligingly started to wage this unilateral war, where any war requires a triggering point. Can't the super sages eliminate these demons, with their powers acquired by their penances? This is the question of Seetha. For this, Rama replies so convincingly in the next chapter, saying that the sages cannot issue forth a curse at the demons, in the course of their penance.
Sage Vishvamitra, though being a furious sage, once sought the help of Rama to counter the Demoness Tataka. And Rama rendered it. Now also these sages do not waste their powers at the mischievous demons, but ask Rama to safeguard their interests, for Rama is the king, whether he may be in capital or in forests.
Secondly, Rama is subjected to the throne of Ayodhya, now being held by his brother Bharata, and as a loyalist to that throne, Ram should act in accordance with the rules of his kingdom. This area Dandaka forests is under the ambit of their own kingdom. So Rama has to perform the deeds suitable to their kingdom. When killing Vali, Rama speaks to Vali – "all this area is under our kingdom, now held by Bharata, and it is my duty to act in accordance with the decree of that throne..."
"Regarding the cause, Seetha's doubt comes true and she alone becomes the ultimate cause for Rama, to wage the final war with Ravana.
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe navamaH sargaH
Thus, this is the 9th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 10
Introduction
Rama replies Seetha's enquiry as to why he should wage war to eliminate the demons. He says that it is only to protect the land from the atrocities of demons, and for safeguarding the decrepit sages under his scheme of protecting the helpless.
vaakyam etat tu vaidehyaa vyaahR^itam bhartR^i bhaktyaa |
shrutvaa dharme sthito raamaH pratyuvaaca jaanakiim || 4-10-1
shrutvaa dharme sthito raamaH pratyuvaaca jaanakiim || 4-10-1
1. bhartR^i bhaktyaa= husband, in adoration of; vaidehyaa vyaahR^itam= by Vaidehi, said; etat vaakyam tu= all, words, but; shrutvaa= on hearing; dharme sthitaH raamaH= by virtue, abides, Rama; prati uvaaca jaanakiim= in turn, said [replied,] to Janaki.
On hearing all of the words said by Vaidehi, in adoration of her husband, he who abides by virtue alone that Rama replied Janaki. [4-10-1]
hitam uktam tvayaa devi snigdhayaa sadR^isham vacaH |
kulam vyapadishantyaa ca dharmaj~ne janaka aatmaje || 4-10-2
kulam vyapadishantyaa ca dharmaj~ne janaka aatmaje || 4-10-2
2. devi= oh, lady; dharmaj~ne janaka aatmaje= oh, virtue-knower, Janaka's, daughter; kulam vyapadishantyaa [vi apa dish] ca= familial [greatness,] that speak of; snigdhayaa tvayaa hitam sadR^isham vacaH uktam= friendlily, by you, beneficial words, befitting to your [disposition]; is said.
"You have said beneficial, friendlily words that are seemlier to your disposition, oh, lady, which are apt to speak of your familial brought up, for you are the daughter of virtue-knowing Janaka. [4-10-2]
kim nu vakSyaami aham devi tvayaa eva uk{}tam idam vacaH |
kSatriyaiH dhaaryate caapo na aarta shabdo bhaved iti || 4-10-3
kSatriyaiH dhaaryate caapo na aarta shabdo bhaved iti || 4-10-3
3. devi= o, lady; aham kim nu vakSyaami= I, what [more,] verily, can I say; aarta shabdaH na bhavet iti= wailer's, yowl, shall not, be there, thus [misery's tears shall cease to flow – Griffit]; kSatriyaiH dhaaryate caapaH= Kshatriya-s, handle, bow; idam vacaH tvayaa eva uktam= this, word, by you, alone [perhaps,] said [iterated.]
"What more shall I say, oh, lady, since it is said that 'a warrior handles a bow so that misery's tears cease to flow...' and this saying is iterated even by you... [4-10-3]
te ca aartaa daNDakaaraNye munayaH sa.mshita vrataaH |
maam siite svayam aagamya sharaNyaaH sharaNam gataaH || 4-10-4
maam siite svayam aagamya sharaNyaaH sharaNam gataaH || 4-10-4
4. siite= oh! Seetha; samshita vrataaH= sages, resolute, in practises; sharaNyaaH daNDakaaraNye te munayaH= those that are shelteable, in Dansaka forest, those sages; aartaa svayam aagamya= sombrely, on approaching; maam sharaNam gataaH = my, refuge, they have gone in [came into.]
"Oh! Seetha, those shleterable sages of Dandaka forest have approached me sombrely on their own, and thus they came into my refuge... [4-10-4]
vasantaH kaala kaaleSu vane muula phala ashanaaH |
na labhante sukham bhiiru raakSasaiH kruura karmabhiH || 4-10-5
na labhante sukham bhiiru raakSasaiH kruura karmabhiH || 4-10-5
5. muula phala ashanaaH= tubers, fruits, eaters of; vasantaH kaala kaaleSu vane= living, time, after times [in all times,] in forest; kruura karmabhiH raakSasaiH bhiiru= with invidious, deeds, by demons, scared; sukham na labhante= quietude, not getting.
"Subsisting on fruits and tubers, living at all the time in forests those sages are not getting quietude, as they are scared by the demons with invidious deeds... [4-10-5]
bhakSyante raakSasaiH bhiimaiH nara maa.msopajiivibhiH |
te bhakSyamaaNaa munayo daNDakaaraNya vaasinaH || 4-10-6
asmaan abhyavapadya iti maam uucur dvija sattamaaH |
te bhakSyamaaNaa munayo daNDakaaraNya vaasinaH || 4-10-6
asmaan abhyavapadya iti maam uucur dvija sattamaaH |
6, 7a. munayaH daNDakaaraNya vaasinaH= sages, in Dandaka forest, dwellers; bhiimaiH nara maa.msopajiivibhiH= fiendish, on human, felsh, that subsist; raakSasaiH bhakSyante= by demons, are being eaten; te bhakSyamaaNaa= they, while being eaten; dvija sattamaaH= Brahmans, the eminet ones; asmaan abhyavapadya [abhi ava pad]= us, [to take possession of us] come to rescue; iti= thus as; maam uucur= to me, said.
"The sages dwelling in Dandaka forest are being eaten away by fiendish demons that subsist on human flesh, and while being eaten away like that those eminent Brahmans have said to me, "please come to our rescue..." [4-10-6,7a]
mayaa tu vacanam shrutvaa teSaam evam mukhaat cyutam || 4-10-7
kR^itvaa vacana shushruSaam vaakyam etat udaahR^itam |
prasiidantu bhavanto me hriiH eSaa tu mama atulaa || 4-10-8
yad iidR^ishaiH aham vipraiH upastheyaiH upasthitaH |
kR^itvaa vacana shushruSaam vaakyam etat udaahR^itam |
prasiidantu bhavanto me hriiH eSaa tu mama atulaa || 4-10-8
yad iidR^ishaiH aham vipraiH upastheyaiH upasthitaH |
7b, 8, 9a. evam teSaam mukhaat cyutam vacanam shrutvaa= this way, from their, mouth, fel, words, on hearing; mayaa tu= by me, but; kR^itvaa vacana shushruSaam= on making, vocal, vassalage – comforting them verbally; vaakyam etat udaahR^itam= sentence, this one, avouched; prasiidantu me bhavantaH= be gracious, to me, you all; aham yat [kaaraNaat] = I am, by which [reason]; upastheyaiH iidR^ishaiH vipraiH= those that are to be served, this kind of, [eminent] Brahamnas; upasthitaH= they came to my fore; eSaa mama atulaa hriiH hi= this, for me, immense, shame/dishonour, indeed.
"This way when I have heard the words voiced by them, I comforted them verbally and avouched this way, "Be gracious to me... you all... by which reason I am being addressed this way by this kind of eminent Brahmans, whom I should have actually addressed my self, this indeed is a dishonour for me... [4-10-7b, 8, 9a]
kim karomi iti ca mayaa vyaahR^itam dvija sa.mnidhau || 4-10-9
sarvaiH eva samaagamya vaak iyam samudaahR^itaa |
sarvaiH eva samaagamya vaak iyam samudaahR^itaa |
9b, 10a. kim karomi iti ca= what, I shall do, thus, also; mayaa vyaahR^itam dvija sannidhau= by me, said, in Brahmins', in front of; sarvaiH eva samaagamya= all, thus, thronging; vaak iyam sam udaahR^itaa= word, this, spoke out.
"Then I said before the Brahmans, "what shall I do?" All of them thus thronged and spoke this word. [4-10-9b, 10a]
raakSasaiH daNDakaaraNye bahubhiH kaama ruupibhiH || 4-20-10
arditaaH sma bhR^isham raama bhavaan naH tatra rakshatu |
arditaaH sma bhR^isham raama bhavaan naH tatra rakshatu |
10b, 11a. raama= oh! Rama; daNDakaaraNye bahubhiH kaama ruupibhiH raakSasaiH = in Dandaka forest, many of the, guise-changing, demons; bhR^isham arditaaH sma = outrightly, tortured, we are; bhavaan tatra rakshatu naH = you, us, there in that, context protect, us.
"Many of the guise changing demons are outrightly torturing us in Dandaka forest, hence in that context you shall protect us... [4-10-10b, 11a]
homa kaale tu sa.mpraapte parva kaaleSu ca anagha || 4-10-11
dharSayanti sudurdharSaa raakSasaaH pishita ashanaaH |
dharSayanti sudurdharSaa raakSasaaH pishita ashanaaH |
11b, 12a. anagha= oh, merited one Rama; su dur dharSaa= highly, resistless ones; pishita ashanaaH= flesh, eating [carnivorous]; raakSasaaH= demons; homa kaale tu= at oblation, times, but; parva kaaleSu ca= on propitious, times, also; sampraapte= chancing, descend on; dharSayanti= they will be persecuting.
"Those resistless carnivorous demons, oh, merited Rama, will descend exactly at the time of fire oblations, or on propitious times like full or new moons to persecute us... [4-10-11b, 12a]
raakSasaiH dharSitaanaam ca taapasaanaam tapasvinaam || 4-10-12
gatim mR^igayamaaNaanaam bhavaan naH paramaa gatiH |
gatim mR^igayamaaNaanaam bhavaan naH paramaa gatiH |
12b, 13a. raakSasaiH dharSitaanaam ca= by demons, being assaulted, too; taapasaanaam tapasvinaam= aggrieved, ascetics; gatim mR^igaya maaNaanaam= recourse, searching, those that are searching; bhavaan= you are; naH= for us; paramaa gatiH= ultimate, course [we chanced on you.]
"We the ascetics being assaulted thus are aggrieved, and when we searched for a recourse you chanced as our ultimate course... [4-10-12b, 13a]
kaamam tapaH prabhaaveNa shak{}taa hantum nishaacaraan || 4-10-13
ciraarjitam na ca icChaamaH tapaH khaNDayitum vayam |
ciraarjitam na ca icChaamaH tapaH khaNDayitum vayam |
13b, 14a. vayam tapaH prabhaaveNa= we are, by our ascesis, efficacy of; hantum nishaacaraan= kaamam shakaaH= to eradicate, demons, surely, we are capable of; tu= but; cira arjitam tapaH= for a long time, earned, ascesis [ the effect of]; na ca icChaamaH khaNDayitum= not, also, we wish, to cut short, waste;
"We by the efficacy of our ascesis are surely capable to eradicate those demons, but we do not wish to shorten the effect of our long earned merit of ascesis... [4-10-13b, 14a]
bahu vighnam tapo nityam duHshcaram caiva raaghava || 4-10-14
tena shaapam na mu.ncaamo bhakSyamaaNaaH ca raakSasaiH |
tena shaapam na mu.ncaamo bhakSyamaaNaaH ca raakSasaiH |
14b, 15a. Raghava; tapaH nityam bahu vighnam= ascesis, always, with many hurdles; duH caram ca eva = impracticable, also, like that; tena= by the reason of it; raakSasaiH bhakSyamaaNaaH= though being eaten away, by demons; shaapam na muncaamaH= thus, curse, not, issued.
"Many hurdles are always there in our practice of ascesis, and even the ascesis have become impracticable, oh, Raghava, thus though being eaten away by the demons we are not issuing any curse... [4-10-14b, 15a]
tad ardyamaanaan rakSobhiH daNDakaaraNya vaasibhiH || 4-10-15
rakSa naH tvam saha bhraatraa tvam naathaa hi vayam vane |
rakSa naH tvam saha bhraatraa tvam naathaa hi vayam vane |
15b, 16b. tat= thereby; daNDakaaraNya vaasibhiH rakSobhiH = Dandaka forest, dwellers, by demons; ardyamaanaan= being persecuted; naH= us; saha bhraatraa tvam rakSa= with, brother you, protect; vayam vane tvam naathaa hi= we, in forest, you, as protector, we have you isn't it.
"Thereby, you along with your brother protect us that are being persecuted by the demons dwelling in Dandaka forest as you alone are the protector of ours in these forests...'so said sages to me... [4-10-15b, 16a]
mayaa ca etat vacaH shrutvaa kaartsnyena paripaalanam || 4-10-16
R^iSiiNaam daNDakaaraNye sa.mshrutam janakaaatmaje |
R^iSiiNaam daNDakaaraNye sa.mshrutam janakaaatmaje |
16b, 17a. janaka aatmaje= Janaka's, daughter – oh, Seetha; mayaa ca etat vacaH shrutvaa= by me, also, all these, words, on hearing; daNDakaaraNye R^iSiiNaam= in Dandaka forests, to sages; kaartsnyena paripaalanam samshrutam= complete, protection, promised.
"On hearing all those words, oh, Seetha, I promised complete protection to the sages of Dandaka forests... [4-10-16b, 17a]
sa.mshrutya na ca shakSyaami jiivamaanaH pratishravam || 4-10-17
muniinaam anyathaa kartum satyam iSTam hi me sadaa |
muniinaam anyathaa kartum satyam iSTam hi me sadaa |
17b, 18a. samshrutya= having promised; jiivamaanaH= while alive; muniinaam prati shravam= to sages, what that is promised; anyathaa kartum na shakSyaami= otherwise, to implement, not, capable of; me sadaa satyam iSTam hi= always, truth, is dearer, to me, isn't it.
"Having promised to the sages it is incapable of me to implement it otherwise while I am alive... truth is dearer to me, isn't it... [4-10-17b, 18a]
api aham jiivitam jahyaam tvaam vaa siite sa lakSmaNaam || 4-10-18
na tu pratij~naam sa.mshrutya braahmaNebhyo visheSataH |
na tu pratij~naam sa.mshrutya braahmaNebhyo visheSataH |
18b, 19a. siite= Seetha; aham jiivitam api= I, life, even; sa lakSmaNaam= with, Lakshmana; tvaam vaa= you, either; jahyaam= I leave off; tu= but; pratij~naam= promise; visheSataH braahmaNebhyaH= especially, to Brahmans; samshrutya= having promised; na tu= never [I will never go back.]
"I may forfeit my life, forgo Lakshmana, or even forsake you but not a promise, that too especially made to Brahmans, and having promised I can never go back... [4-10-18b, 19a]
tat avashyam mayaa kaaryam R^iSiiNaam paripaalanam || 4-10-19
anuk{}tena api vaidehi pratij~naaya katham punaH |
anuk{}tena api vaidehi pratij~naaya katham punaH |
19b, 20a. vaidehi= oh, Vaidehi; tat= by that reason; an + uktena api= not, asked [by sages,] even if; R^iSiiNaam pari paalanam= of sages', safeguarding; mayaa avashyam kaaryam= by me, definitely, to be done; pratij~naaya katham punaH= having, how, then [to not to do.]
"By that reason, oh, Seetha, even if I am unasked, safeguarding sages is definitely to be done by me, how then it is undone when given a promise... [4-10-19b, 20a]
mama snehaat ca sauhaardaat idam uk{}tam tvayaa vacaH || 4-10-20
parituSTo asmi aham siite na hi aniSTo anushaasyate |
parituSTo asmi aham siite na hi aniSTo anushaasyate |
20b, 21a. siite= oh, Seetha; mama snehaat sauhaardaat ca = in my, friendship, good-heartedness, also; idam vacaH uktam tvayaa= this, word, is said, by you; parituSTaH asmi aham= contented, I am; an + iSTaH na anushaasyate hi= uninterested ones, not, forewarns, indeed.
"With your friendship and good-heartedness you say these words, oh, Seetha, I am contended... uninterested ones do not forewarn, indeed... [4-10-20b, 21a]
sadR^isham ca anuruupam ca kulasya tava shobhane |
sadharma caariNii me tvam praaNebhyo api gariiyasii || 4-10-21
sadharma caariNii me tvam praaNebhyo api gariiyasii || 4-10-21
21b, c. tava kulasya ca, shobhane= for your, bloodline, oh, graceful one; sadR^isham anuruupam ca= appropriate, seemly, also; me sa dharma caariNii= with me, virtue, wife the pursuer; tvam praaNebhyaH api gariiyasii= you are, by [my] lives, even, loftier one.
"Appropriate and seemly is your word of caution to your bloodline, oh, graceful Seetha, you are the co-pursuer in dharma with me, hence you are loftier to me than my own lives..." So said Rama to Seetha. [4-10-21b, c]
iti evam uk{}tvaa vacanam mahaatmaa
siitaam priyaam maithila raaja putriim |
raamo dhanuSmaan saha lakSmaNena
jagaama ramyaaNi tapo vanaani || 4-10-22
siitaam priyaam maithila raaja putriim |
raamo dhanuSmaan saha lakSmaNena
jagaama ramyaaNi tapo vanaani || 4-10-22
22. mahaatmaa= exalted-soul; raamaH= Rama; priyaam maithila raaja putriim siitaam= to dear one, Mithila, king's, daughter, to Seetha; iti evam uktvaa vacanam= thus, that way, on saying, words; dhanuSmaan= bow-wielder; saha lakSmaNena= with, Lakshmana; ramyaaNi tapo vanaani jagaama= to picturesque, hermits, woodlands, went to.
That exalted soul Rama on saying those words to Seetha, his dear wife and the daughter of Janaka, wielding his bow proceeded further with Lakshmana to the picturesque woodlands of hermits. [4-10-22]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe dashamaH sargaH
Thus, this is the 10th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 11
Introduction
Rama comes across lake from which divine music is heard. Surprised at the musical notes from beneath the waters of the lake he enquires with the sage who is following, and that sage narrates the episode of Sage Mandakarni. Then Rama proceeds on wondering at that lake, and he visits all the hermitages about there and thus elapsed are ten years. Again Rama returns to the hermitage of Sage Suteekhsna, and after staying there for some time, takes leave of that sage and proceeds to see Sage Agastya. And on the way he visits the brother of Sage Agastya also. Rama, on the way narrates about the great deeds done by Sage Agastya in protecting humans from demons, and also depicts the propitious nature of Agastya’s hermitage.
agrataH prayayau raamaH siitaa madhye sushobhanaa |
pR^iSThataH tu dhanuSpaaNiH lakSmaNaH anujagaama ha || 4-11-1
pR^iSThataH tu dhanuSpaaNiH lakSmaNaH anujagaama ha || 4-11-1
1. agrataH prayayau raamaH= ahead, travelled, Rama; siitaa madhye su shobhanaa= Seetha, in middle, very, glorious one; pR^iSThataH tu dhanuS paaNiH= rear, lakSmaNaH Lakshmana, but, bow, wielding; anu jagaama ha= following on, journeyed, verily.
Rama travelled ahead while the glorious Seetha in middle, and wielding bow Lakshmana followed them on the rear. [4-11-1]
This verse is commented specially by the ancient narrators. It is said that Om, praNava is reflected in this verse. The Om is the compound of three letters a + u + ma, and the first letter in the verse is a , in a + grataH. The second letter of Om, i.e., u is u in su sobhanaa. Other versions may read this as su madhyamaa , even then this u is there. The letter before last word ha is ma , as in jagaa ma . These three letters put together are Om. So the three, Rama, Lakshmana, Seetha are compared with these three letters of Om.
ak˜rocyate viþõu× sarva lokaika n˜yaka×|
uk˜reõa uccyate lakÿmŸ mak˜ro d˜sa v˜caka×||
uk˜reõa uccyate lakÿmŸ mak˜ro d˜sa v˜caka×||
Vishnu/Rama is in letter a and he is coursing ahead, agrartaH prayayau , followed by u, Lakshmi/Seetha, who is an embodiment of the Absolute's karuNa , benevolence, as said at lakshmyaa kaaruNya ruupayaa And she is the illusory aspect of that Absolute, Maya, yaamaa ye mè , and being so, she will be the veil in between that Absolute and Innate Soul. The last letter ma is makaaro jiiva vaacaka, makaaro daasa vaacaka, is the sign for the servitude of the Innate Soul to the Absolute. That is what Lakshmana is.
ak˜ro viÿõurityukto mak˜ro jŸva v˜caka×|
tayo× tu nitya sambandha uk˜reõa prakŸrtita×||
tayo× tu nitya sambandha uk˜reõa prakŸrtita×||
And anu jagaama means that which follows without any I-ness or Mine-ness as a total surrender, kainkarya . This agrataH prayayau raamaH is said to be the leadership quality of Soul, or Rama, where he does it himself without preaching, like Krishna. Previously when they entered forests, Lakshmana was leading and showing the way, as a dutiful servant. During next phase all three walked in line. Now, Rama wanted to wage war with demons, thus he leads the way, keeping Seetha in centre, followed and guarded by Lakshmana. This is the view point of the sages following them, for they the sages always meditate about that Absolute, in terms of Om, and these three appeared as the three letters of Om.
tau pashyamaanau vividhaan shaila prasthaan vanaani ca |
nadiiH ca vividhaa ramyaa jagmatuH saha siitayaa || 4-11-2
nadiiH ca vividhaa ramyaa jagmatuH saha siitayaa || 4-11-2
2. tau= those two, Rama and Lakshmana; vividhaan shaila prasthaan= diverse, mountain, terraces; vanaani ca= forests, also; vividhaa ramyaaH nadiiH ca= rivers, too; pashyamaanau= while seeing; siitayaa saha jagmatuH= Seetha, along with, they proceeded.
They proceeded while seeing diverse mountain terraces, forests, and diversely enchanting rivers too, along with Seetha. [4-11-2]
saarasaan cakravaakaa.m ca nadii pulina caariNaH |
saraa.msi ca sapadmaani yutaani jalajaiH khagaiH || 4-11-3
saraa.msi ca sapadmaani yutaani jalajaiH khagaiH || 4-11-3
3. nadii pulina caariNaH= on rivers, sandbanks, moving; saarasaan cakravaakaam ca= saarasa water-birds, chakrvaka water-birds, also; sa padmaani= with, lotuses; jala jaiH khagaiH yutaani= water, born, birds, having; saraamsi ca= lakes, also.
Beholding the rivers that have water-birds like saarasa, chakravaaka that move on their sandbanks, and also the lakes that contain lotuses and water born birds, they moved on. [4-11-3]
yuutha baddhaam ca pR^iSataan mada unmattaan viSaaNinaH |
mahiSaam ca varaahaam ca gajaam ca druma vairiNaH || 4-11-4
mahiSaam ca varaahaam ca gajaam ca druma vairiNaH || 4-11-4
4. yuutha baddhaam ca= in herds, banded, also; pR^iSataan= spotted deer; mada unmattaan= by virility, maddened; viSaaNinaH mahiSaam ca= large horned, buffaloes, also; varaahaam ca= wild boars; gajaam ca druma vairiNaH= elephants, too, that are trees', animals.
The moved on watching spotted deer banded in herds, the wild boars, large horned buffaloes maddened in virility, and the ruttish elephants rending trees like their enemies. [4-11-4]
te gatvaa duuram adhvaanam la.mbamaane divaakare |
dadR^ishuH sahitaa ra.myam taTaakam yojana aayutam || 4-11-5
padma puSkara sa.mbaadham gaja yuuthaiH ala.mkR^itam |
saarasaiH ha.msa kaadambaiH sa.mkulam jala jaatibhiH || 4-11-6
dadR^ishuH sahitaa ra.myam taTaakam yojana aayutam || 4-11-5
padma puSkara sa.mbaadham gaja yuuthaiH ala.mkR^itam |
saarasaiH ha.msa kaadambaiH sa.mkulam jala jaatibhiH || 4-11-6
5. sahitaaH te duuram adhvaanam gatvaa= together, they, far way, on way, having gone; lambamaane divaakare= while dangling, sun [sun while hanging in western sky]; padma puSkara sam baadham= with red lotuses, white lotuses, fully, overloaded; gaja yuuthaiH alamkR^itam= with elephant, herds, bedecked [over-sported]; jala jaatibhiH= with other, water born birds; saarasaiH hamsa kaadambaiH samkulam= sarasa birds, swans, kaadamba water-fowls, flurried; yojana aayutam= one yojana, in width; ramyam taTaakam= charming, lake; dadR^ishuH= saw.
On going far on their way, and when the sun is dangling in the western skiy, together they saw a charming lake of one yojana width fully overloaded with red and white lotuses, overspread with sporting elephants, and over-flurried with waterfowls like saarasa birds, kaadamba birds, swans and with others kinds too. [4-11-5, 6]
prasanna salile ramye tasmin sarasi shushruve |
giita vaaditra nirghoSo na tu kashcana dR^ishyate || 4-11-7
giita vaaditra nirghoSo na tu kashcana dR^ishyate || 4-11-7
7. prasanna salile ramye= tranquil, waters, enchanting ones; tasmin sarasi= in that, lake; giita vaaditra nirghoSaH= singing, instrumental, melodies; shushruve= became audible; na tu kashcana dR^ishyate= not, but, anyone, is visible.
Out of the tranquil and enchanting waters of that lake audible are the melodies of singing and musical instruments, but none is visible. [4-11-7]
tataH kautuuhalaat raamo lakSmaNaH ca mahaarathaH |
munim dharmabhR^itam naama praSTum samupacakrame || 4-11-8
munim dharmabhR^itam naama praSTum samupacakrame || 4-11-8
8. tataH= then; raamaH= Rama; lakSmaNaH ca mahaa rathaH= Lakshmana, also, the great, charioteer; kautuuhalaat= then, inquisitively; dharmabhR^itam naama= Dharmabhrita, named; munim= to sage; praSTum sam upacakrame= to ask about, started to.
Then Rama and also Lakshmana, the great charioteer, inquisitively started to ask the Sage named Dharmabhrita about it. [4-11-8]
idam atyadbhutam shrutvaa sarveSaam no mahaamune |
kautuuhalam mahat jaatam kim idam saadhu kathyataam || 4-11-9
kautuuhalam mahat jaatam kim idam saadhu kathyataam || 4-11-9
9. mahaa mune= oh, great saint; idam ati adbhutam shrutvaa= this, greatly, amazing, on hearing; sarveSaam naH= for all of, us; kautuuhalam mahat jaatam= inquisitiveness, intense, is created; kim idam= why, this; saadhu kathyataam= clearly, tell us.
"On hearing this greatly amazing music from lake, oh, great saint, intensive inquisitiveness is created in all of us, why this, please tell us clearly about it." Thus Rama asked. [4-11-9]
tena evam ukto dharmaatmaa raaghaveNa muniH tadaa |
prabhaavam sarasaH kshipram aakhyaatum upacakrame || 4-11-10
prabhaavam sarasaH kshipram aakhyaatum upacakrame || 4-11-10
10. tadaa tena raaghaveNa evam uktaH= then, by him, by Raghava, thus, said; dharmaatmaa muniH= virtuous, sage; sarasaH= of lake; pra bhaavam aakhyaatum= efficacy, to tell; kshipram upacakrame= quickly, started to.
Thus said by that Raghava then that virtuous sage quickly started to tell about the efficacy of that lake. [4-11-10]
idam pa.nca apsaro naama taTaakam saarva kaalikam |
nirmitam tapasaa raama muninaa maaNDakarNinaa || 4-11-11
nirmitam tapasaa raama muninaa maaNDakarNinaa || 4-11-11
11. raama= Rama; idam maaNDakarNinaa= this one, by Mandakarni; muninaa= by sage; tapasaa nirmitam= by ascetic power, built; saarva kaalikam= an all-time lake; panca apsaraH naama taTaakam= this one is, five apsara, named, lake.
"Oh, Rama, this is an all-time lake built by the ascetic power of the sage Mandakarni, known as Five Apsara Lake. [4-11-11]
sa hi tepe tapaH tiivram maaNDakarNiH mahaamuniH |
dasha varSa sahasraaNi vaayu bhakSo jalaashaye || 4-11-12
dasha varSa sahasraaNi vaayu bhakSo jalaashaye || 4-11-12
12. mahaamuniH saH maaNDakarNiH= great saint, he that, Mandakarni; vaayu bhakSaH jala aashaye= air, while consuming, in lake; dasha varSa sahasraaNi= ten, years, thousands; tiivram tapaH tepe hi= rigorously, ascesis, he practiced, indeed.
"He that great saint Mandakarni practiced rigorous ascesis for ten thousand years staying in the waters of the lake, and consuming air alone. [4-11-12]
tataH pravyathitaaH sarve devaaH sa agni purogamaaH |
abruvan vacanam sarve paraspara samaagataaH || 4-11-13
abruvan vacanam sarve paraspara samaagataaH || 4-11-13
13. tataH pra vyathitaaH= then, verily, worried; sarve devaaH= all, gods; paraspara samaagataaH= together, meeting; sa agni purogamaaH= with, Fire, at helm of affairs; abruvan vacanam sarve= conversed, words, all of them.
"Then all the gods are worried and met together with Fire-god at the helm of affairs, and they all conversed among themselves. [4-11-13]
asmakam kasyacit sthaanam eSa praarthayate muniH |
iti sa.mvigna manasaH sarve tatra divaukasaH || 4-11-14
iti sa.mvigna manasaH sarve tatra divaukasaH || 4-11-14
14. eSa muniH= this, sage is; asmakam kasyacit sthaanam praarthayate= among us, someone's, place, he is praying for; iti-= thus; sarve divaukasaH tatra samvigna manasaH= all, heaven-dwellers, in that matter, are perturbed, at heart.
"This sage is praying for someone's place among us," thus all of those heaven-dwellers are perturbed at heart. [4-11-14]
tataH kartum tapo vighnam sarva devaiH niyojitaaH |
pradhaana apsarasaH pa.nca vidyut calita varcasaH || 4-11-15
pradhaana apsarasaH pa.nca vidyut calita varcasaH || 4-11-15
15. sarva devaiH= by all, gods; tataH= then; kartum tapaH vighnam= to effectuate, in ascesis, hindrance; vidyut calita varcasaH= lighting like, sprint, in shine; pradhaana apsarasaH panca= important, apsarasa-s, five of them; niyojitaaH= are assigned.
"Then all gods assigned five important Apsara-s, the celestial courtesans, whose shine is like the sprint of the lightning, to effectuate hindrance in that sage's ascesis. [4-11-15]
apsarobhiH tataH taabhiH muniH dR^iSTa paraavaraH |
niito madana vashyatvam devaanaam kaarya siddhaye || 4-11-16
niito madana vashyatvam devaanaam kaarya siddhaye || 4-11-16
16. tataH= then; dR^iSTa para avaraH muniH= sage, who discerned, other, and this world [knows worldly and heavenly matters,] sage; taabhiH apsarobhiH= by them, by five of the celestials; devaanaam kaarya siddhaye= for gods', function, to achieve; madana vashyatvam= towards love's, restraint; niitaH= he is led on.
Then those five celestial beauties have led that sage astray who discerned the nature of this and the other world, or good and bad, or the nature of Absolute-Soul and Body- bound Soul, towards the passional restraint by, as though to achieve god's task.
taaH caiva apsarasaH pa.nca muneH patniitvam aagataaH |
taTaake nirmitam taasaam tasmin antarhitam gR^iham || 4-11-17
taTaake nirmitam taasaam tasmin antarhitam gR^iham || 4-11-17
17. taaH caiva panca apsarasaH= they, also thus, five of them, celestials; muneH patniitvam aagataaH= sage's, wifehood, came about; taasaam gR^iham= for them, house; tasmin taTaake antar hitam nirmitam= in there, in lake, inside concealed, is built.
"Also thus, those five celestial apsara-s attained wifehood of that sage, and for them he built a house in there, concealed inside that lake. [4-11-17]
tatra eva apsarasaH pa.nca nivasantyo yathaa sukham |
ramayanti tapoyogaat munim yauvanam aasthitam || 4-11-18
ramayanti tapoyogaat munim yauvanam aasthitam || 4-11-18
18. tatra eva apsarasaH panca= there, alone, apsara-s, five of them; nivasantyaH= while living in; tapo yogaat= by asceticism's, power; yauvanam aasthitam= youthfulness, which has come upon; munim= the sage is; yathaa sukham ramayanti= as for, his delight, they are gratifying.
"While those five celestial apsara-s are living in there, they are gratifying that sage according to his delight as youthfulness came upon that sage owing to his power of asceticism. [4-11-18]
taasaam sa.mkriiDa maanaanaam eSa vaaditra niHsvanaH |
shruuyate bhuuSaNa unmishraH giita shabdaH manoharaH || 4-11-19
shruuyate bhuuSaNa unmishraH giita shabdaH manoharaH || 4-11-19
19. sam kriiDa maanaanaam= while they are reveling; taasaam eSa vaaditra niHsvanaH= their, playing instruments, sounds they are; bhuuSaNa unmishraH= with ornaments' [tinkling,] mingled with; manoharaH giita shabdaH shruuyate= delightful, singing, of melodies, being heard.
"These musical sounds we hear are emerging out as played on their instruments, mingled with the tinkling of their ornaments, and mixed with their delightful singing of melodies." So said sage Dharmabhrita to Rama. [4-11-19]
aashcaryam iti tasya etad vacanam bhaavitaatmanaH |
raaghavaH pratijagraaha saha bhraatraa mahaa yashaaH || 4-11-20
raaghavaH pratijagraaha saha bhraatraa mahaa yashaaH || 4-11-20
20. mahaa yashaaH raaghavaH= of highly renown, Raghava; saha bhraatraa= with, brother; bhaavita a atmanaH= of that contemplative soul [sage Dharmabhrita's]; tasya etat vacanam= his [sage's,] that, word; aashcharyam iti= amazing, is this saying; prati jagraaha= received [exclaimed.]
That highly renowned Raghava together with his brother acknowledged the sage Dharmabhrita's account, exclaiming it as "amazing is this..." [4-11-20]
evam kathayamaanaH sa dadarsha aashrama maNDalam |
kusha ciira parikSiptam braahmyaa lakshmyaa samaavR^itam || 4-11-21
pravishya saha vaidehyaa lakSmaNena ca raaghavaH |
kusha ciira parikSiptam braahmyaa lakshmyaa samaavR^itam || 4-11-21
pravishya saha vaidehyaa lakSmaNena ca raaghavaH |
21, 22a. evam kathayamaanaH= thus, saying Rama; kusha ciira parikSiptam= sacred grass, jute cloths, encircled with; braahmyaa lakshmyaa sam aavR^itam= Brahma's [Vedic,] solemness, well, encompassing; aashrama maNDalam= hermitages, cluster of;. sa Raghava; dadarsha= he, that Raghava, having seen; pravishya saha vaidehyaa lakSmaNena ca= entered, with Vaidehi, Lakshmana, also,
While saying thus Raghava has seen a cluster of hermitages nearby, encircled with sacred grass, jute cloths, and even encompassed with Vedic solemness, and he entered that hermitage along with Seetha and Lakshmana. [4-11-21, 22a]
tadaa tasmin sa kaakutsthaH shriimati aashrama maNDale || 4-11-22
uSitvaa sa sukham tatra puurjyamaano maharSibhiH |
jagaama ca aashramaan teSaam paryaayeNa tapasvinaam |4-11-23
yeSaam uSitavaan puurvam sakaashe sa mahaastravit |
uSitvaa sa sukham tatra puurjyamaano maharSibhiH |
jagaama ca aashramaan teSaam paryaayeNa tapasvinaam |4-11-23
yeSaam uSitavaan puurvam sakaashe sa mahaastravit |
22b, 23, 24a. saH kaakutsthaH= he, that Rama; tadaa tasmin shriimati aashrama maNDale= then, in that august, hermitage's, cluster of; uSitvaa sa sukham= resided, with, happiness; tatra puurjyamaanaH maharSibhiH= there, venerated by, great saints; mahaa astra vit= great, missiles, expert of - Rama; saH= he; puurvam yeSaam sakaashe uSitavaan= earlier, with whom, in nearness, he resided; teSaam tapasvinaam aashramaan= to their, sages', to hermitages; paryaayeNa jagaama= for another round, he went.
Rama happily stayed in that august cluster of hermitages duly venerated by those great saints for sometime, and then that expert in great missiles Rama went to the hermitages of those sages with whom he stayed earlier, for another round. [4-11-22, 23, 24a]
kvacit paridashaan maasaan eka sa.mvatsaram kvacit || 4-11-24
kvacit ca caturo maasaan pa.nca SaT ca paraan kvacit |
aparatra adhikaan maasaan adhyardham adhikam kvacit || 4-11-25
triin maasaan aSTa maasaan ca raaghavo nyavasat sukham |
kvacit ca caturo maasaan pa.nca SaT ca paraan kvacit |
aparatra adhikaan maasaan adhyardham adhikam kvacit || 4-11-25
triin maasaan aSTa maasaan ca raaghavo nyavasat sukham |
24b, 25, 26a. raaghavaH= Raghava; kvacit pari dashaan maasaan maasaan= in some [hermitages,]; nearly, ten, months; kvacit eka sa.mvatsaram= elsewhere, one, year; kvacit caturaH maasaan= at some place, also, four months; kvacit panca aparaan= somewhere, five months, some more; SaT ca aparaatra= six, also, at other where; maasaat api adhikam kvacit= more than month, much time, somewhere else; adhi ardham adhikaan triin maasaan= one and half, more than, three, months; aSTa maasaan ca= eight, months, also;= nyavasat sukham= lived, comfortably.
Rama stayed there for nearly ten months at some place, elsewhere for one year, at somewhere else for four months, and for five, and six months at elsewhere, even at somewhere else for more than a month, and for more than one and half months elsewhere. [4-11-24, 25, 26a]
tatra sa.mvasataH tasya muniinaam aashrameSu vai || 4-11-26
ramataH ca aanukuulyena yayuH sa.mvatsaraa dasha |
ramataH ca aanukuulyena yayuH sa.mvatsaraa dasha |
26b, 27a. tatra sam vasataH= there, verily staying; tasya muniinaam aashrameSu vai= of them, the sages, hermitages, indeed; ramataH= when taking delight; aanukuulyena yayuH samvatsaraa dasha= smoothly, elapsed, years, ten.
While Raghava stayed comfortably taking delight in those hermitages of sages, indeed ten years have smoothly elapsed. [4-11-26b, 27a]
As per the above the counof monthst comes to sixty months, i.e., five years. But it is said that ten years are elapsed comfortably. There are a good number of arguments counting the months said above and the point of ten years, said finally. Dharmaakuutam puts it as ten years only: tata× pary˜yeõa nikhila muni jana nilayeÿu nŸtv˜ daþa samvatsar˜n punar˜gamya tŸkÿõatapasa× sutŸkÿõam|| Thus ten full years are spent only in around these hermitages, peregrinating from one to the other. The total period of exile is fourteen years. Here it is said that ten years are completed. In Chitrakuta two years are spent. Then the search for Seetha and final war should happen in two year span.
parisR^itya ca dharmaj~naH raaghavaH saha siitayaa || 4-11-27
sutiikSNasya aashramam shriimaan punar eva aajagaama ha |
sutiikSNasya aashramam shriimaan punar eva aajagaama ha |
27b, 28a. dharmaj~naH shriimaan raaghavaH= virtue-knower, glorious one, Raghava; siitayaa saha pari sR^itya= along with, Seetha, on going around; punaH eva= again, thus; sutiikSNasya aashramam aajagaama ha= to sage Suteekshna's, hermitage, went to, indeed.
Thus that virtue-knowing glorious Rama on going around those hermitages along with Seetha indeed went to the hermitage of Sage Suteekshna again. [4-11-27b, 28a]
sa tam aashramam aagamya munibhiH paripuujitaH || 4-11-28
tatra api nyavasat raamaH ka.mcit kaalam arindamaH |
tatra api nyavasat raamaH ka.mcit kaalam arindamaH |
28b, 29a. arindamaH saH raamaH= enemy-destroyer, he, that Rama; tam aashramam aagamya= at that, hermitage, on coming; munibhiH pari puujitaH= by sages, verily, adored; tatra api kamcit kaalam nyavasat= there, even, for some time, resided.
On coming at that hermitage that enemy destroyer is adored by sages, and he resided there for some time. [4-11-28b, 29a]
atha aashramastho vinayaat kadaacit tam mahaamunim || 4-11-29
upaasiinaH sa kaakutsthaH sutiikSNam idam abraviit |
upaasiinaH sa kaakutsthaH sutiikSNam idam abraviit |
29b, 30a. atha aashrama sthaH kaakutsthaH= then, in hermitage, while staying, Rama; idam abraviit= this, said vinayaat= submissively; kadaacit= on one day; tam mahaa munim sutiikSNam upaasiinaH= to that, great, saint, to Suteekshna, who is sitting nearby.
Then on one day while staying in that hermitage Rama submissively said this to that sage Suteekshna who is sitting nearby. [4-11-29b, 30a]
asmin araNye bhagavan agastyo munisattamaH || 4-11-30
vasati iti mayaa nityam kathaaH kathayataam shrutam |
vasati iti mayaa nityam kathaaH kathayataam shrutam |
30b, 31a. bhagavan muni sattamaH agastyaH= godly, saint the eminent, Agastya; asmin araNye vasati iti= in this, forest, lives, thus as; nityam kathaaH kathayataam= always, narratives, narrated [about him, thus]; mayaa= by me; shrutam= heard.
"I have always heard through the narratives narrated by other sages that the godly and eminent sage Agastya is residing in this forest. [4-11-30b, 31a]
na tu jaanaami tam desham vanasya asya mahattayaa || 4-11-31
kutra aashrama padam puNyam maharSeH tasya dhiimataH |
kutra aashrama padam puNyam maharSeH tasya dhiimataH |
31b, 32a. tu= but; asya vanasya mahattayaa= this, forest's, extensive area; tam desham na jaanaami= that, place, not, I know; dhiimataH tasya maharSeH= that astute one's, of that, sage; puNyam aashrama padam kutra= pious, hermitage, where is.
"But due to the vastness of this forest I have not known that place, where is the pious hermitage of that astute sage? [4-11-31b, 32a]
prasaada artham bhagavataH saanujaH saha siitayaa || 4-11-32
agastyam abhigacCheyam abhivaadayitum munim |
agastyam abhigacCheyam abhivaadayitum munim |
32b, 33a. prasaada artham bhagavataH= graciousness, desiring, of that godly sage; sa anujaH saha siitayaa= with, brother, along with Seetha; munim agastyam abhivaadayitum abhi gacCheyam= that sage, to Agastya, to venerate, I wish to approach.
"I wish to approach that sage seeking that godly sage's graciousness, along with my brother and Seetha to venerate him. [4-11-32b, 33a]
manoratho mahaan eSa hR^idi parivartate || 4-11-33
yadi aham tam munivaram shushruuSeyam api svayam |
yadi aham tam munivaram shushruuSeyam api svayam |
33b, 34a. tam muni varam= that, sage, supreme; svayam aham= personally, I will [can I]; shushruuSeyam api yadi= can I propitiate; eSa mahaan manorathaH= this, high, ambition; me hR^idi pari vartate= in my, heart, it is recurring.
"Can I personally propitiate that supreme sage – is my high ambition, and it is recurrent in my heart." So said Rama to Suteekshna. [4-11-33b, 34a]
iti raamasya sa muniH shrutvaa dharmaatmano vacaH || 4-11-34
sutiikSNaH pratyuvaaca idam priito dasharathaatmajam |
sutiikSNaH pratyuvaaca idam priito dasharathaatmajam |
34b, 35a. saH muniH sutiikSNaH= he that, sage Suteekshna; dharma atmanaH raamasya= virtue-minded one, Rama's; iti vacaH shrutvaa= this kind of, words [that particular request of Rama,] on hearing; priitaH= is gladdened; dasharatha atmajam= to Dasharatha's, son; idam uvaaca= this, said.
Sage Suteekshna on hearing that particular request of that virtue-minded Rama is gladdened and said this to him. [4-11-34b, 35a]
aham api etad eva tvaam vaktu kaamaH sa lakSmaNam || 4-1-35
agastyam abhigacCha iti siitayaa saha raaghava |
agastyam abhigacCha iti siitayaa saha raaghava |
35b, 36b. raaghava= Raghava; aham api= I, even; tvaam sa lakSmaNam saha siitayaa= to you, with Lakshmana, with Seetha; agastyam abhigacCha iti= to Agastya, approach, thus; etat eva= that, only; vaktu kaamaH= to say, wished to.
"Oh, Raghava, even I wished to say this to you, that you may approach Agastya along with Lakshmana and Seetha. [4-1-35b, 36a]
diSTyaa tu idaaniim arthe asmin svayam eva braviiSi maam || 4-11-36
ayam aakhyaami te raama yatra agastyo mahaamuniH |
ayam aakhyaami te raama yatra agastyo mahaamuniH |
36b, 37a. diSTyaa tu= providentially, but; idaaniim asmin arthe= now, in this, import / topic; svayam eva maam braviiSi= yourself, alone, to me, you are speaking; Rama; yatra mahaamuniH agastyaH== where, Agastya, great sage is there; ayam te aakhyaami= that, I tell, you.
"But providentially you alone raised this topic with me, Rama, I will tell you where that great sage Agastya is. [4-11-36b, 37a]
yojanaani aashramaat taata yaahi catvaari vai tataH |
dakSiNena mahaan shriimaan agastya bhraatur aashramaH || 4-11-37
dakSiNena mahaan shriimaan agastya bhraatur aashramaH || 4-11-37
37b, c. aashramaat catvaari yojanaani yaahi= from this hermitage, four, yojana-s, you go; taata= oh, dear one; tataH dakSiNena agastya bhraatuH mahaan shriimaan aashramaH= then on west side, Agastya, brother's, great, glorious, hermitage [is there.]
"On your going four yojana-s from this hermitage, oh, dear Rama, there is the great and glorious hermitage of Agastya's brother on the southern side. [4-11-37b, c]
sthalii praaya vanoddeshe pippalii vana shobhite |
bahu puSpa phale ramye naanaa vihaga naadite || 4-11-38
bahu puSpa phale ramye naanaa vihaga naadite || 4-11-38
38. pippalii vana shobhite= pippali= with trees [long pepper,] thickets, adorned with; bahu puSpa phale= with many, flowers, fruits; ramye= spectacular; naanaa vihaga naadite= with various, birds, reechoed; sthalii praaya= land, high [plateau]; vanaat deshe= in forest, place [that hermitage is there.]
"That hermitage is there on a plateau in a spectacular place of that forest which is adorned with many flowers and fruits, thickets of long pepper, and reechoed with the callings of various birds. [4-11-38]
padminyo vividhaaH tatra prasanna salila aashayaaH |
ha.msa kaaraNDava aakiirNaaH cakravaaka upashobhitaaH || 4-11-39
tatra ekaam rajaniim vyuSya prabhaate raama gamyataam |
ha.msa kaaraNDava aakiirNaaH cakravaaka upashobhitaaH || 4-11-39
tatra ekaam rajaniim vyuSya prabhaate raama gamyataam |
39, 40a. tatra= there are; prasanna salila aashayaaH= with tranquil, waters, receptacles; hamsa kaaraNDava aakiirNaaH= with swans, francolin partridges, teeming with; cakravaaka upa shobhitaaH= with ruddy gees, beautified with; vividhaaH padminyaH= diverse, lakes [will be there]; raama= Rama; tatra ekaam rajaniim vyuSya= there, one, night, staying; prabhaate= in morning; gamyataam= be gone.
"There are diverse lakes that are receptacles for tranquil waters, that are teeming with swans and partridges, beautified with ruddy geese, and Rama staying there for a night you may proceed in the next morning. [4-11-39, 40a]
dakSiNaam disham aasthaaya vana SaNDasya paarshvataH || 4-11-40
tatra agastya aashrama padam gatvaa yojanam antaram |
tatra agastya aashrama padam gatvaa yojanam antaram |
40b, 41a. vana SaNDasya paarshvataH= forest's, clump, on side of; dakSiNaam disham aasthaaya= southern, direction, on taking course; yojanam antaram gatvaa= one yojana, afterward - beyond, on going; tatra agastya aashrama padam= there, Agastya's, hermitage, [you will find.]
"On going one yojana beyond, taking the southward course on the side of the forest clump you will find Agastya's hermitage. [4-11-40b, 41a]
ramaNiiye vanoddeshe bahu paadapa shobhite || 4-11-41
ra.msyate tatra vaidehii lakSmaNaH ca tvayaa saha |
sa hi ramyo vanouddesho bahu paadapa sa.myutaH || 4-11-42
ra.msyate tatra vaidehii lakSmaNaH ca tvayaa saha |
sa hi ramyo vanouddesho bahu paadapa sa.myutaH || 4-11-42
41b, 42. ramaNiiye bahu paadapa shobhite= pleasant, with divers, trees, adorned with; tatra vanoddeshe vaidehii lakSmaNaH ca tvayaa saha ramsyate= in that, woodlands, Vaidehi, Lakshmana, also, you, along with, will enjoy; bahu paadapa sam yutaH= with divers, trees, abounding in; saH vanouddeshaH ramyaH hi= that, woodland, is delightful, isn't it.
"Seetha and Lakshmana will enjoy those woodlands adorned with diverse pleasant trees, as the woodlands abounding with diverse trees will naturally be delightful, isn't it. [4-11-41b, 42]
yadi buddhiH kR^itaa draSTum agastyam tam mahaamunim |
adya eva gamane buddhim rocayasva mahaamate || 4-11-43
adya eva gamane buddhim rocayasva mahaamate || 4-11-43
43. mahaa mate= oh, great, ingenious Rama; yadi buddhiH kR^itaa= if, mind, is made up; draSTum agastyam tam mahaamunim= to see, Agastya, that, great sage; adya eva gamane= today, only, in going; buddhim rocayasva= thinking, resolve.
"If your mind is made up to see that great sage Agastya, oh, great ingenious Rama, resolve your thinking in going only today." So said Sage Suteekshna to Rama. [4-11-43]
iti raamo muneH shrutvaa saha bhraatraa abhivaadya ca |
pratasthe agastyam uddishya saanugaH saha siitayaa || 4-11-44
pratasthe agastyam uddishya saanugaH saha siitayaa || 4-11-44
44. raamaH= thus, Rama; muneH iti shrutvaa= of sage, that is said, on listening; saha bhraatraa abhivaadya ca= with, brother, reverenced, also; sa anu gaH saha siitayaa= with, follower [Lakshmana,] with Seetha; pratasthe agastyam uddishya= journeyed, Agastya, aiming at.
On listening that which is said by the sage, Rama revered that sage along with his brother, and then he journeyed with Seetha and his follower Lakshmana aiming to reach Agastya. [4-11-44]
pashyan vanaani citraaNi parvataa.m ca abhra sa.mnibhaan |
saraa.msi saritaH caiva pathi maarga vasha anugataan || 4-11-45
sutiikSNena upadiSTena gatvaa tena pathaa sukham |
idam parama sa.mhR^iSTo vaakyam lakSmaNam abraviit || 4-11-46
saraa.msi saritaH caiva pathi maarga vasha anugataan || 4-11-45
sutiikSNena upadiSTena gatvaa tena pathaa sukham |
idam parama sa.mhR^iSTo vaakyam lakSmaNam abraviit || 4-11-46
45, 46. pashyan= on viewing; citraaNi vanaani= beautiful, forests; abhra samnibhaan parvataam ca= to clouds, similar, mountains, also; saraamsi= lakes; saritaH ca eva= rivers, also, thus; pathi= on pathway; maarga vasha anu gataan= walkway, along, following – that are flowing; sutiikSNena upadiSTena= by Suteekshna, indicated; tena pathaa= by that, path; sukham gatvaa= happily, on going; parama sam hR^iSTaH= very highly gladdened; lakSmaNam idam vaakyam abraviit= to Lakshmana, this, sentence, spoke.
While viewing beautiful forests, cloud-like mountains, lakes, and rivers that are flowing following the pathways, Rama happily journeyed on the pathway indicated by sage Suteekshna, then he gladly spoke this sentence to Lakshmana. [4-11-45, 46]
etad eva aashrama padam nuunam tasya mahaatmanaH |
agastyasya muner bhraatur dR^ishyate puNya karmaNaH || 4-11-47
agastyasya muner bhraatur dR^ishyate puNya karmaNaH || 4-11-47
47. etat eva= this, alone is; mahaa aatmanaH puNya karmaNaH= of great souled one, with pious deeds; agastyasya bhraatuH= of Agastya's, brother; tasya muneH aashrama padam= of that, sage, hermitage; dR^ishyate= that apears; nuunam= must be.
"Definitely this alone appears to be the hermitage of Sage Agastya's brother, one with great soul and pious deeds. [4-11-47]
yathaa hi ime vanasya asya j~naataaH pathi sahasrashaH |
sa.mnataaH phala bhareNa puSpa bhaareNa ca drumaaH || 4-11-48
sa.mnataaH phala bhareNa puSpa bhaareNa ca drumaaH || 4-11-48
48. pathi phala bhareNa puSpa bhaareNa ca= on way, by fruit's, weight, by flower's, weight, too; sam nataaH= much, bowed; drumaaH= of trees; sahasrashaH= in thousands; asya vanasya= of this, forest; yathaa hi ime= as to how, to me; j~naataaH= known [seen]
"As how thousands of trees are bowing under the weight of flowers and fruit on the pathway, thereby I perceive it to be the hermitage of Agastya's bother. [4-11-48]
pippaliinaam ca pakvaanaam vanaad asmaad upaagataH |
gandho ayam pavana utkSiptaH sahasaa kaTukodayaH || 4-11-49
gandho ayam pavana utkSiptaH sahasaa kaTukodayaH || 4-11-49
49. sahasaa= suddenly; pavana ut kSiptaH= by wind, upraised; kaTukodayaH= sour-smell; pakvaanaam= ripened; pippaliinaam= of pippali fruits; ayam gandhaH= this, aroma; asmaat vanaat upa agataH= from this, forest, came closer.
"Upraised by the wind the sour-smell of pippali fruits is suddenly coming closer from the forest. [4-11-49]
tatra tatra ca dR^ishyante sa.mkSiptaaH kaaSTha sa.mcayaaH |
luunaaH ca paridR^ishyante darbhaa vaiduurya varcasaH || 4-11-50
luunaaH ca paridR^ishyante darbhaa vaiduurya varcasaH || 4-11-50
50. tatra tatra= there, there; sam kSiptaaH kaaSTha samcayaaH= heaped up, firewood, heaps; dR^ishyante= are visible; luunaaH= snipped; vaiduurya varcasaH= Lapis Lazuli-like [gemlike,] in tinge; darbhaa= sacred grass; pari dR^ishyante= all over, can be seen.
"Here and there visible are the well heaped heaps of firewood, and all over appearing is the sacred grass snipped at its top and gemlike in its tinge. [4-11-50]
etat ca vana madhyastham kR^iSNa abhra shikhara upamam |
paavakasya aashramasthasya dhuumaagram sa.mpradR^ishyate || 4-11-51
paavakasya aashramasthasya dhuumaagram sa.mpradR^ishyate || 4-11-51
51. aashramasthasya= inside hermitage; paavakasya= ritual fire's; kR^iSNa abhra shikhara upamam= black, cloud, vertex, in similarity; vana madhyastham= forest's, in midst of; etat dhuuma agram= this, smoke's, vertex; sam pra dR^ishyate= very, clearly, visible.
"From inside the hermitage in the midst of this forest the vertex of smoke from ritual fire is clearly visible as high as the vertex of a black rainy cloud. [4-11-51]
vivikteSu ca tiirtheSu kR^ita snaanaa dvijaatayaH |
puSpa upahaaram kurvanti kusumaiH svayam aarjitaiH || 4-11-52
puSpa upahaaram kurvanti kusumaiH svayam aarjitaiH || 4-11-52
52. vivikteSu tiirtheSu= sacred, also, in streams; kR^ita snaanaa dvijaatayaH= on performing, bath, twice-born ones [Brahmans]; svayam aarjitaiH kusumaiH= personally, collected, with flowers; puSpa upahaaram kurvanti= flower, offering, making.
"On performing bathing in sacred streams the Brahmans are making flower offerings to gods, called puSpa bali, with the flowers that are personally collected by them. [4-11-52]
If flowers for worship are taken from someone else, half of the merit of that worship goes to the one who gave those flowers. Hence the flowers are to be plucked by the worshipper alone, that too from his flower garden. They are not to be stolen, begged, carried in palms, or in upper cloth, but to be carried in a big size leaf.
uttamam sv˜rjitam puÿpam madhyamam vanyam ucyate |
adhamam tu kraya krŸtam p˜rakyam tu adham˜dhamam ||
adhamam tu kraya krŸtam p˜rakyam tu adham˜dhamam ||
"Best are the flowers brought personally, medium is the forest-born, purchased are the worse, and those that are brought by others, the worst."
tataH sutiikSNasya vacanam yathaa saumya mayaa shrutam |
agastyasya aashramo bhraatur nuunam eSa bhaviSyati || 4-11-53
agastyasya aashramo bhraatur nuunam eSa bhaviSyati || 4-11-53
53. saumya= oh, gentle Lakshmana; tataH sutiikSNasya vacanam= thus, by Suteekshna's, words; yathaa mayaa shrutam= as, by me, heard; eSa nuunam agastyasya bhraatuH aashramaH= this, definitely, Agastya's, brother's, hermitage; bhaviSyati= shall be.
"Thus by the words of Sage Suteekshna as I have heard, oh, gentle Lakshmana, this hermitage shall definitely be that of Sage Agastya's brother. [4-11-53]
nigR^ihya tarasaa mR^ityum lokaanaam hita kaamyayaa |
yasya bhraatraa kR^itaa iyam dik sharaNyaa puNya karmaNaa || 4-11-54
yasya bhraatraa kR^itaa iyam dik sharaNyaa puNya karmaNaa || 4-11-54
54. yasya bhraatraa= whose, brother is; puNya karmaNaa= of meritorious deeds – of Agastya; lokaanaam hita kaamyayaa= for world, well-being, wishing for; tarasaa nigR^ihya mR^ityum= by his efficacy, controlling, death; iyam dik sharaNyaa= this, region, liveable; kR^itaa= is made.
"Whose brother is Sage Agastya with meritorious deeds, who wishing well-being of the world controlled death by his efficacy, and who made this southern region a liveable region, this must be the hermitage of such a sage, such Agatya's brother. [4-11-54]
iha ekadaa kila kruuro vaataapiH api ca ilvalaH |
bhraatarau sahitau aastaam braahmaNaghnau mahaa asurau || 4-11-55
bhraatarau sahitau aastaam braahmaNaghnau mahaa asurau || 4-11-55
55. ekadaa iha braahmaNa ghnau= once, here, Brahmans, killers of; kruuraH vaataapiH api ca ilvalaH= cruel ones, Vaataapi, even, also, Ilvala; bhraatarau mahaa asurau sahitau aastaam kila= brothers, dreadful demons, together, they were here, they say.
"Once upon a time verily cruel demon brothers Vaataapi and Ilvala were here together, and they the dreadful demons, they say, used to be Bhraman-killers. [4-11-55]
dhaarayan braahmaNam ruupam ilvalaH sa.mskR^itam vadan |
aama.ntrayati vipraan sa shraaddham uddishya nirghR^iNaH || 4-11-56
aama.ntrayati vipraan sa shraaddham uddishya nirghR^iNaH || 4-11-56
56. dhaarayan braahmaNam ruupam= disguising, Bhraman's, semblance; ilvalaH= Ilvala; sam skR^itam vadan= sophisticatedly, speaking; aamantrayati vipraan= invite, Brahman; sa shraaddham uddishya= obsequial ceremony, purpose of; nir ghR^iNaH= pitiless ones.
"Disguising in Bhraman's semblance and speaking sophisticatedly that Ilvala used to invite Brahmans for the purpose of obsequial ceremonies, where Brahman are fed after usual ceremony to appeases their manes. [4-11-56]
Here the word sam skR^ita is another point for discussion for commentators saying that the demon Ilvala used to speak in chaste Sanskrit. This is one version. The other is as above speaking sophisticatedly. But as could be seen all the raakshasa-s are Vedic pundits and thus there is no oddity in their speaking chaste Sanskrit. Hence their luring or sophisticated talk to entice Brahmans is taken valid. The following verse also has the same word, meaning refinement.
bhraataram sa.mskR^itam kR^itvaa tataH tam meSa ruupiNam |
taan dvijaan bhojayaamaasa shraaddha dR^iSTena karmaNaa || 4-11-57
taan dvijaan bhojayaamaasa shraaddha dR^iSTena karmaNaa || 4-11-57
57. tataH= then; meSa ruupiNam= in ram's, form; tam bhraataram= that, brother [Vaataapi,] is; sam skR^itam kR^itvaa= perfecting, made to [cooked deliciously]; tataH shraaddha dR^iSTena karmaNaa= then, according to obsequial rites, and deeds; taan dvijaan bhojayaamaasa= them, Brahman, he was feeding.
Then Ilvala used to make his brother Vaataapi into a ram, perfect that ram's meat into deliciously cooked food, and used to feed Brahmans according to obsequial rites and deeds. [4-11-57]
tato bhuktavataam teSaam vipraaNaam ilvalo abraviit |
vaataape niSkramasva iti svareNa mahataa vadan || 4-11-58
vaataape niSkramasva iti svareNa mahataa vadan || 4-11-58
58. tataH teSaam vipraaNaam bhuktavataam= then, those, Brahmans, when surfeited; ilvalaH mahataa svareNa vadan= Ilvala, with loud voice, shouting; vaataape niS kramasva iti abraviit= oh, Vaataapi, you exit, thus, he said [use to say]
"When those Brahmans are surfeited with that ram's meat, then Ilvala used to shout loudly, "oh, Vaataapi, you may come out." [4-11-58]
tato bhraatur vacaH shrutvaa vaataapiH meSavat nadan |
bhittvaa bhitvaa shariiraaNi braahmaNaanaam viniSpatat || 4-11-59
bhittvaa bhitvaa shariiraaNi braahmaNaanaam viniSpatat || 4-11-59
59. tataH vaataapiH bhraatuH vacaH shrutvaa= then, Vaataapi, brother's, words, on listening; nadan meSa vat= bleating, like, a ram; bhittvaa bhitvaa= tearing, tearing; shariiraaNi braahmaNaanaam= bodies, of Brahman; vi niS patat= used to lunge out.
"Then on listening his brother's words Vaataapi used to lunge out bleating like a ram, tearing and rending the bodies of those Brahmans. [4-11-59]
braahmaNaanaam sahasraaNi taiH evam kaama ruupibhiH |
vinaashitaani sa.mhatya nityashaH pishita ashanaiH || 4-11-60
vinaashitaani sa.mhatya nityashaH pishita ashanaiH || 4-11-60
60. taiH [taabhyaam]= by those two brothers; pishita ashanaiH= raw meat, eaters kaama ruupibhiH= them, thus, guise-changers; [or, pishita aashayaa= for flesh, greedy ones]; braahmaNaanaam sahasraaNi= Brahman, thousands; evam vi naashitaani samhatya nityashaH= this way, are ruined, together, always.
"This way they the guise changing demons always ruined thousands of Brahmans together, greedy for raw-flesh as they are. [4-11-60]
Some say that the wording taiH they, is plural ad it is not accommodative, and some ancient text of unknown reference contained these words, taabhyaam evam paramtapa pishita ashayaa by them two, that way, Lakshmana, for pishita aashayaa raw meat, avaricious as they are, they used to kill.
agastyena tadaa devaiH praarthitena maharSiNaa |
anubhuuya kila shraaddhe bhakSitaH sa mahaa asuraH || 4-11-61
anubhuuya kila shraaddhe bhakSitaH sa mahaa asuraH || 4-11-61
61. tadaa= then; devaiH praarthitena= by gods, one who is prayed; maharSiNaa agastyena= by great sage, Agastya; shraaddhe anubhuuya= in obsequial rites, having relished; saH mahaa asuraH bhakSitaH kila= that, fiendish demon, is devoured, they say so.
"Then by Sage Agastya, whom gods have prayed to end this demonic menace, and whom demon Ilvala invited to feast during obsequial rites, he that Agastya having relished the fiendish demon in the form of ram, they say, had finished him off. [4-11-61]
tataH sa.mpannam iti uktvaa dattvaa haste avanejanam |
bhraataram niSkramasva iti ca ilvalaH samabhaaSata || 4-11-62
bhraataram niSkramasva iti ca ilvalaH samabhaaSata || 4-11-62
62. tataH= then; ilvalaH= Ilvala; sampannam iti ukvaa= whether [ obsequial rites are] fulfilled?, thus, when asked; haste ava nejanam dattvaa= in palms, lateral, hand-wash, having given; niS kramasva iti= come out, thus; bhraataram samabhaaSata= with brother, conversed.
"Then Ilvala while giving lateral hand wash into the palms of Agastya entered in the routine conversation of obsequies asking, "Is this rite fulfilled..." and he furthered it in calling his brother to come out. [4-11-62]
sa tadaa bhaaSamaaNam tu bhraataram vipra ghaatinam |
abraviit prahasan dhiimaan agastyo muni sattamaH || 4-11-63
abraviit prahasan dhiimaan agastyo muni sattamaH || 4-11-63
63. dhiimaan muni sattamaH agastyaH= wise one, sage, the eminent, Agastya; bhraataram tadaa bhaaSamaaNam tu= with brother, that way, one who is conversing, but; vipra ghaatinam saH abraviit prahasan= to Brahman, killer, to that Ilvala, spoke, mockingly.
Then that wise and eminent sage Agastya spoke mockingly to Ilvala who is conversing that way to his brother to come out. [4-11-63]
kuto niSkramitum shaktir mayaa jiirNasya rakSasaH |
bhraatuH te meSa ruupasya gatasya yama saadanam || 4-11-64
bhraatuH te meSa ruupasya gatasya yama saadanam || 4-11-64
64. mayaa jiirNasya meSa ruupasya rakSasaH= by me, digested, in ram's, form, demon is; gatasya yama saadanam= one who has gone [sent to,] to Terminator's, residence; te bhraatuH= to your, brother; kutaH shaktiH niSkramitum= where is, energy, to come out.
"Where is the energy for that ram shaped demon brother of yours to come out as I digested and sent him to the hellish residence of Terminator. [4-11-64]
This saying of Agastya has remained as an epigram till date. That demon Ilvala called out, "Vaataapi..." for which Agastya replied jiirNam 'digested...' and after repeating this exchange for some time, these questions and answers are combined to form this sentence: jiirNam jiirNam vaataapi jiirNam meaning that 'Vaataapi is digested...' In traditional upbringing, mothers used to say after feeding babies with milk or other nourishments, giving a mild exercise, jiirNam jiirNam Vaataapi jiirNam for many times. It means that mothers wished their babies should digest any indigestible or food ruinous to health, as has been digested by Sage Agastya. It is said Agastya prohibited any kind of meat to Brahmans, as meat food will be shearing their stomachs with it ram's horns from then on. He is also said to have cursed Brahmans to be diverse, braahmaNaanaam anekatvam as none will concur with the other.
atha tasya vacaH shrutvaa bhraatur nidhana sa.mshritam |
pradharSayitum aarebhe munim krodhaat nishaa caraH || 4-11-65
pradharSayitum aarebhe munim krodhaat nishaa caraH || 4-11-65
65. atha= then; bhraatuH nidhana sam shritam= brother's, demise, affirming; tasya vacaH shrutvaa=his [sage's,] words, on hearing; krodhaat nishaa caraH= in fury, night-walker; munim pra dharSayitum aarebhe= at the sage, to assault, commenced to.
"Then on hearing the words of sage Agastya affirming brother's demise, that night-walking demon furiously commenced to assault the sage. [4-11-65]
so abhyadravat dvije.ndram tam muninaa diipta tejasaa |
cakSuSaa anala kalpena nirdagdho nidhanam gataH || 4-11-66
cakSuSaa anala kalpena nirdagdho nidhanam gataH || 4-11-66
66. saH= he [demon]; dvij indram abhya dravat= to Bhraman, the best, towards, rushed [attempted to kill]; tam muninaa diipta tejasaa= by him, by the sage, glowing, by his refulgence; cakSuSaa anala kalpena nir dagdhaH= with eyes, fire, equalling, fully, burnt down; nidhanam gataH= doom, went into.
"When that demon rushed towards that best Bhraman to kill, he that sage glowing with his own refulgence burnt him down just by his flame-like eyes and doomed him to death. [4-11-66]
tasya ayam aashramo bhraatuH taTaaka vana shobhitaH |
vipra anukampayaa yena karma idam duSkaram kR^itam || 4-11-67
vipra anukampayaa yena karma idam duSkaram kR^itam || 4-11-67
67. taTaaka vana shobhitaH= with, lakes, woods, embellishing with; ayam= this – hermitage; yena= by whom; vipra anu kampayaa= on Brahmans, with compassion; idam duS karam kR^itam= feat, this, impossible, deed, is done; tasya bhraatuH aashramaH= his, brother's, hermitage is this.
"This hermitage embellishing with lake and woods belongs to the brother of Sage Agastya who has done this impossible deed just by his compassion towards Brahmans." So said Rama to Lakshmana and Seetha about Agastya. [4-11-67]
evam kathayamaanasya tasya saumitriNaa saha |
raamasya astam gataH suuryaH sa.mdhyaa kaalo abhyavartata || 4-11-68
raamasya astam gataH suuryaH sa.mdhyaa kaalo abhyavartata || 4-11-68
68. tasya raamasya= to that, Rama; saumitriNaa saha= Lakshmana, with; evam kathayamaanasya= that way, while narrating; suuryaH astam gataH= sun, to dusk, went; sandhyaa kaalaH abhya vartata= vesperal, time, came close of.
While Rama narrated that way to Lakshmana sun went into dusk and the vesperal time came close of him. [4-11-68]
upaasya pashcimaam sa.mdhyaam saha bhraatraa yathaa vidhi |
pravivesha aashrama padam tam R^iSim ca abhyavaadayat || 4-11-69
pravivesha aashrama padam tam R^iSim ca abhyavaadayat || 4-11-69
69. saH= he that Rama; saha bhraatraa= with brother; yathaa vidhi= as per, custom; upaasya pashcimaam sandhyaam= worshipping, western, sunset; pravivesha aashrama padam= entered, hermitage's, threshold; tam R^iSim ca abhyavaadayat= that, sage is, also, greeted.
Worshipping sunset along with brother as per custom, Rama entered that hermitage and greeted that sage. [4-11-69]
samyak pratigR^ihiitaH tu muninaa tena raaghavaH |
nyavasat taam nishaam ekaam praashya muula phalaani ca || 4-11-70
nyavasat taam nishaam ekaam praashya muula phalaani ca || 4-11-70
70. raaghavaH= Raghava is; tena muninaa samyak prati gR^ihiitaH= by him, by sage, duly, well received; praashya muula phalaani= on dining, tubers, fruits; taam ekaam nishaam nyavasat= that, one night, [there] he spent.
Raghava spent one night there when that sage received him well and when they dined on tubers and fruits. [4-11-70]
tasyaam raatryaam vyatiitaayaam udite ravi maNDale |
bhraataram tam agastyasya aama.ntrayata raaghavaH || 4-11-71
bhraataram tam agastyasya aama.ntrayata raaghavaH || 4-11-71
71. tasyaam raatryaam vyatiitaayaam= that, night, on passing by; udite ravi maNDale= risen, is Sun, in solar orbit; raaghavaH= Raghava; bhraataram tam agastyasya= brother, that one, of Agastya; aamantrayata= took leave of.
Raghava spent that night there and when sun rose in solar orbit he took leave of the brother of Sage Agastya saying the following. [4-11-71]
abhivaadaye tvaam bhagavan sukham sma uSyato nishaam |
aama.ntraye tvaam gacChaami gurum te draSTum agrajam || 4-11-72
aama.ntraye tvaam gacChaami gurum te draSTum agrajam || 4-11-72
72. bhagavan= oh, godly sage; nishaam sukham uSyataH sma= night, comfortably, stayed, we have; abhivaadaye tvaam= I make an obeisance, to you; aamantraye tvaam= I bid farewell, to you; te gurum agrajam draSTum gacChaami= your, mentor, elder brother, to see, I proceed.
"Oh, godly sage, we stayed in the night comfortably, I now make an obeisance and bid farewell to you, as I wish to proceed to see your mentor and elder brother Agastya. [4-11-72]
gamyataam iti tena ukto jagaama raghu nandanaH |
yathaa uddiSTena maargeNa vanam tat ca avalokayan || 4-11-73
yathaa uddiSTena maargeNa vanam tat ca avalokayan || 4-11-73
73. gamyataam iti tena uktaG= you may go, thus, by him, one who is said; raghu nandanaH= Raghu's, such legatee Rama; tat vanam avalokayan= that, forest, on observing; yathaa uddiSTena maargeNa= as, directed, of way; jagaama= he journeyed on.
When the brother of Agastya said, "you may go," Rama the legatee of Raghu journeyed on the pathways as directed by Suteekshna, and on observing those woodlands. [4-11-73]
The name of this brother of Agastya is Sudarshana. But none calls him by that name and he is just called agastya bhraata , Agastya's brother.
niivaaraan panasaan saalaan vanjulaan tinishaan tathaa |
ciri bilvaan madhuukaan ca bilvaan atha ca tindukaan || 4-11-74
ciri bilvaan madhuukaan ca bilvaan atha ca tindukaan || 4-11-74
74. [avalokayan= on observing]; niivaaraan panasaan saalaan= wild grain grass, Jack-fruit trees [Artocarpus integrifolia,] sala [Pentapetra arjuna,] vanjulaan tinishaan tathaa= Asoka [Janosia asoka,] lemon trees [Dalbergia Oujeinensis]; ciri bilvaan= saplings of bilva [Eagle marmelos]; madhuukaan ca= Madhuuka [Bassia latifolia]; bilvaan atha ca= bilva trees, then, also; tindukaan= tinduka trees [Diospyros tomenfosa.]
On observing the wild grass that grows on its own giving wild grain, Jack-fruit trees, sala trees, Ashoka trees, lemons trees, saplings of bilva trees and also madhuka and bilva trees he journeyed. [4-11-74]
puSpitaan puSpita agraabhir lataabhir upashobhitaan |
dadarsha raamaH shatashaH tatra kaantaara paadapaan || 4-11-75
hasti hastaiH vimR^iditaan vaanaraiH upashobhitaan |
mattaiH shakuni sa.mghaiH ca shatashaH prati naaditaan || 4-11-76
dadarsha raamaH shatashaH tatra kaantaara paadapaan || 4-11-75
hasti hastaiH vimR^iditaan vaanaraiH upashobhitaan |
mattaiH shakuni sa.mghaiH ca shatashaH prati naaditaan || 4-11-76
75, 76. raamaH= Rama; hasti hastaiH vi mR^iditaan= by elephant's, trunk, verily, battered; vaanaraiH upa shobhitaan= with monkeys, well, adorned; mattaiH shatashaH shakuni sanghaiH ca naaditaan= lusty, hundreds of, with birds, folks, also, reverberated; puSpitaan shatashaH kaantaara paadapaan= flowered, hundreds of, forest, trees; puSpita agraabhiH lataabhiH upa shobhitaan= flowered, with climbers, well, enriched by; [anuveSTitaan= whorling the trees]; dadarsha= he saw.
Rama has seen hundreds of flowered forest trees that are battered by the trunks of elephants, that are adorned with monkeys, reverberated by hundreds of lusty bird folks, and that are enriched by the flowered climbers whorled around them. [4-11-75, 76]
tato abraviit samiipastham raamo raajiiva locanaH |
pR^iSThato anugatam viiram lakSmaNam lakSmivardhanam || 4-11-77
pR^iSThato anugatam viiram lakSmaNam lakSmivardhanam || 4-11-77
77. tataH= then; raamaH raajiiva locanaH= Rama, the lotus-eyed one; pR^iSThataH anugatam= at behind, following; viiram lakSmi vardhanam= valiant one, glory-enriching one; samiipa stham lakSmaNam near, at hand, to Lakshmana, abraviit= said.
Then the lotus-eyed Rama said this to his follower Lakshmana who is a valiant and glory-enriching one and who is near at hand. [4-11-77]
snigdha patraa yathaa vR^ikSaa yathaa kSaantaa mR^iga dvijaaH |
aashramo na atiduurastho maharSer bhaavita aatmanaH || 4-11-78
aashramo na atiduurastho maharSer bhaavita aatmanaH || 4-11-78
78. vR^ikSaa yathaa snigdha patraa= trees, as to how, have velvety, leaves; mR^iga dvijaaH yathaa kSaantaa= animals, birds, as how, unwearied; [gauging by this] bhaavita aatmanaH maharSeH= one with contemplative-soul, of great sage; aashramaH na ati duura sthaH= hermitage, not, very, far, it is situated.
"As to how the trees are appearing with velvety leaves, and as to how the animals and birds appear unwearied, thus gauging by this it appears that the hermitage of that contemplative soul Agastya is situated not very far from here. [4-11-78]
agastya iti vikhyaato loke svena eva karmaNaa |
aashramo dR^ishyate tasya parishraanta shrama apahaH || 4-11-79
aashramo dR^ishyate tasya parishraanta shrama apahaH || 4-11-79
79. svena karmaNaa eva= by his own, deed, only; agastya iti= Agastya, thus; vikhyaataH loke= he who is renowned, in world; tasya pari shraanta shrama apahaH= his, wearied one's, weary, alleviates; aashramaH dR^ishyate= hermitage, it appears to be.
"He who by his own deed is renowned in the world as Agastya, the stopper of mountain, it appears to be his hermitage that alleviates the weary of wearied ones. [4-11-79]
The name Agastya is cleavable like aga+ stha mountain, who stayed, stopped from excessive growth.
praajya dhuuma aakula vanaH ciira maalaa pariSkR^itaH |
prashaanta mR^iga yuuthaH ca naanaa shakuni naaditaH || 4-11-80
prashaanta mR^iga yuuthaH ca naanaa shakuni naaditaH || 4-11-80
80. praajya dhuuma aakula vanaH= huge, with smoke, overrun by, forest [nearby hermitage]; ciira maalaa pariSkR^itaH= jute cloths, garlands, overstuffed with; prashaanta mR^iga yuuthaH ca= peaceful, deer, herds, also overcrowded with; naanaa shakuni naaditaH= divers, birds, sonority [overloaded with.]
"The forest nearby this hermitage is overrun by huge smoke from altars of fire, overstuffed with the garlands of jute cloth, overcrowded with the herds of peaceful deer, and also overloaded with sonority of the birds. [4-11-80]
nigR^ihya tarasaa mR^ityum lokaanaam hita kaamyayaa |
dakSiNaa dik kR^itaa yena sharaNyaa puNya karmaNaa || 4-11-81
dakSiNaa dik kR^itaa yena sharaNyaa puNya karmaNaa || 4-11-81
81. nigR^ihya tarasaa mR^ityum= impeding, by might, death; lokaanaam hita kaamyayaa= for worlds, well-being, wishing; dakSiNaa dik= southern, extent; kR^itaa yena sharaNyaa= made, by whom, liveable; puNya karmaNaa= pious, deeds.
"He who impeding death by his yogic might and wishing well-being for worlds made this southern extent a liveable province by his pious deeds, his hermitage is this. [4-11-81]
There is some problem in copying. These stanzas of verse have already appeared above at 4-11-54.
tasya idam aashrama padam prabhaavaad yasya raakSasaiH |
dik iyam dakSiNaa traasaad dR^ishyate na upabhujyate || 4-11-82
dik iyam dakSiNaa traasaad dR^ishyate na upabhujyate || 4-11-82
82. yasya= whose; prabhaavaat= by influence; raakSasaiH iyam dakSiNaa dik= by demons, this, southern, quarter; traasaat dR^ishyate= appallingly, is seen [behold]; na upa bhujyate= not, enjoyed [even they fear to live here]; idam tasya aashrama padam= this one, his Agastya's, hermitage.
"Under whose influence the demons behold this southern quarter appallingly, and they do not even venture to live here, such a sage Agastya's hermitage is this. [4-11-82]
yadaa prabhR^iti ca aakraantaa dig iyam puNya karmaNaa |
tadaa prabhR^iti nir vairaaH prashaantaa rajanii caraaH || 4-11-83
tadaa prabhR^iti nir vairaaH prashaantaa rajanii caraaH || 4-11-83
83. yadaa prabhR^iti= when, from; puNya karmaNaa= pious, deeded one iyam dik aakraantaa= this, quarter, is taken possession; tadaa prabhR^iti- from, then; rajanii caraaH nir vairaaH pra shaantaaH [abhavat]= night, walkers, without, feud, they calmed down.
"And from when that pious deeded Agastya took possession of this quarter, from then on the night walkers are calmed down and remained without feud. [4-11-83]
naamnaa ca iyam bhagavato dakSiNaa dik pradakSiNaa |
prathitaa triSu lokeSu durdharSaa kruura karmabhiH || 4-11-84
prathitaa triSu lokeSu durdharSaa kruura karmabhiH || 4-11-84
84. pra dakSiNaa= verily, worthiest one [dakshiNa also means yogya, nipuNa, kushalii – expert, befitting one, dextrous one]; iyam dakSiNaa dik= this, southern, quarter; bhagavataH naamnaa= of godly-saint Agastya, in the name of; prathitaa triSu lokeSu= is known, in three, worlds; kruura karmabhiH= for those with cruel deeds; dur dharSaa= remained unattackable.
"This very worthy southern quarter is known in the name of that godly saint Agastya and this remained unattackable to the demons with cruel deeds. [4-11-84]
maargam niroddhum satatam bhaaskarasya acala uttamaH |
sa.mdesham paalayan tasya vi.ndhya shailo na vardhate || 4-11-85
ayam diirgha aayuSaH tasya loke vishruta karmaNaH |
agastyasya aashramaH shriimaan viniita mR^iga sevitaH || 4-11-86
sa.mdesham paalayan tasya vi.ndhya shailo na vardhate || 4-11-85
ayam diirgha aayuSaH tasya loke vishruta karmaNaH |
agastyasya aashramaH shriimaan viniita mR^iga sevitaH || 4-11-86
85. shriimaan= glorious one; vi niita mR^iga [jana] sevitaH= well, behaved, by animals [by people,] adored by; ayam= this hermitage; bhaaskarasya maargam satatam niroddhum= sun's, path, always, to obstruct [wishing]; acala uttamaH vindhya shailaH= mountain, highest, Vindhya, mountain; yasya samdesham paalayan= whose, directive, complying; na vardhate= not, heightening; tasya= of his [of Agastya]; loke vi shruta karmaNaH= in world, one with renowned, deeds; diirgha aayuSaH= long, aged one's; [ayam= this one is ]; agastyasya aashramaH= Agastya's, hermitage.
"Complying which sage's directive Mt. Vindhya ceased to heighten in order not to obstruct the path of the sun, such sage's hermitage is this who is renowned in the world by his deeds and whose longevity is inestimable, hence this glorious hermitage is adored by well-behaved animals and humans as well. [4-11-85, 86]
The name Agastya is derived from a famous act of this Sage. Mt. Meru is the highest peak on earth. By its nature it grows day by day, and stands first to be saluted by the rising sun in east every day. Jealous of this Mt. Meru, Mt. Vindhya started to rise to exceed the height of Mt. Meru, thus obstructing the sun's path. Then the day changed for night and the travel of Sun and Moon, the performance of Vedic rituals, which are bound by the solar lunar movement, went topsy-turvy. Then the gods prayed Agastya to do something to decrease the height of Mt. Meru. Agastya and his wife then were coming to Mt. Vindhya and seeing its height, he requested Mt. Vindhya, "Oh, Mountain King Vindhya, myself and my wife are going southward, and we are not able to climb this much height... kindly lower yourself, so that we old people climb you and go to the other side..." Mt. Vindhya being an ardent worshipper of sages and saints immediately lowered his height to the ground level, so that the old couple need not climb but just walk over him. Agastya and his wife on coming to the southern side of the mountain again requested Mt. Vindhya to be at this height only, for they will be returning soon to north. Mt. Vindhya readily agreed for that also, and it is lying like that even today. Because Agastya did not return to north on coming to south Mt. Vindhya is still believed to be at ground level. Thus the solar and lunar movement, seasons' revolve, Vedic calendars etc. are again put to normalcy. Thus the name Agastya, aga stha mountain, stopper, agam sthaasyati or, stabhnaati iti agastyaH. He played an important role in uplifting southern regions of India, namely Dravidian cultures. Hid wife is Lopaamudra, the saintly lady will be quoted in Lalitha Sahasra Naamaavali. The thousand name of Mother Universe.
eSa loka arcitaH saadhuH hite nityam rataH sataam |
asmaan adhigataan eSa shreyasaa yojayiSyati || 4-11-87
asmaan adhigataan eSa shreyasaa yojayiSyati || 4-11-87
87. loka arcitaH= by world, esteemed; saadhuH= gentle one; eSa sataam hite nityam rataH= he, in respect of sagacious ones, always, interested; adhi gataan asmaan shreyasaa yoja yiSyati= when we go to him, for us, beneficence, he accords.
"He that gentle sage who is always interested in the respect of sagacious ones is thus an esteemed one in the world, and for us when we approach him he accords beneficence. [4-11-87]
aaraadhayiSyaami atra aham agastyam tam mahaamunim |
sheSam ca vana vaasasya saumya vatsyaami aham prabho || 4-11-88
sheSam ca vana vaasasya saumya vatsyaami aham prabho || 4-11-88
88. prabho= oh, adept one Lakshmana; aham atra tam mahaa munim agastyam aaraadhayiSyaami= I, there, him, the great sage, Agastya, I wish to worship; saumya= oh, gentle one; vana vaasasya sheSam aham vatsyaami= forest, dwelling, remainder of, I, [here] will live.
"Oh, adept Lakshmana, I wish to worship that great saint Agastya therein that hermitage, and oh, gentle one, I think of living the remainder of forest living here only. [4-11-88]
atra devaaH sagandharvaaH siddhaaH ca parama R^iSayaH |
agastyam niyata aahaaraaH satatam paryupaasate || 4-11-89
agastyam niyata aahaaraaH satatam paryupaasate || 4-11-89
89. atra devaaH= there, gods; sa gandharvaaH siddhaaH ca= with, gandharva-s, siddha-s, also; parama R^iSayaH= exalt, sages; niyata aahaaraaH= controlled, dietary habits [by which he gained a regulatory self-discipline'; agastyam= at Agastya; satatam= always; pari upaasate= they worship.
"There gods with gandharva-s, siddha-s, exalted sages will be worshipping Agastya who is self-regulating self-disciplinary. [4-11-89]
na atra jiivet mR^iSaavaadii kruuro vaa yadi vaa shaThaH |
nR^isha.msaH paapa vR^itto vaa muniH eSa tathaa vidhaH || 4-11-90
nR^isha.msaH paapa vR^itto vaa muniH eSa tathaa vidhaH || 4-11-90
90. mR^iSaa vaadii= lie, teller [liar]; kruuraH vaa= cruel one, either; yadi vaa= or, else; shaThaH= deceiver; nR^i shamsaH= man, torturer; papa vR^ittaH vaa= sinful, in behaviour, either; atra na jiivet= there, not, he will be able to live; eSa muniH tathaa vidhaH= this, sage is, of that, nature.
"There no liar can live, nor a savage, nor even a deceiver, nor a man-torturer, nor one with sinful behaviour, for that sage is of that nature. [4-11-90]
atra devaaH ca yakSaaH ca naagaaH ca patagaiH saha |
vasanti niyata aahaaraa dharmam aaraadhayiSNavaH || 4-11-91
vasanti niyata aahaaraa dharmam aaraadhayiSNavaH || 4-11-91
91. atra devaaH ca yakSaaH ca naagaaH ca patagaiH saha= there, gods, yaksha-s [celestials,] naagaa-s [reptiles,] pataga-s [birds,] together; vasanti= live; niyata aahaaraa= with controlled, dietary; dharmam= of dharma; aaraadha yiSNavaH= worship, wishing to.
"There the gods, celestials, reptiles, birds live together wishing to worship the Absolute with self-discipline. [4-11-91]
atra siddhaa mahaatmaano vimaanaiH suurya sannibhaiH |
tyaktvaa dehaan navair dehaiH svar yaataaH parama R^iSayaH || 4-11-92
tyaktvaa dehaan navair dehaiH svar yaataaH parama R^iSayaH || 4-11-92
92. atra siddhaa mahaatmaanaH= there, accomplished, great souls; vimaanaiH suurya samnibhaiH= by aircrafts, sun, similar to; tyaktvaa dehaan= relinquishing, [mortal] bodies; navaiH dehaiH= with new, [celestial] bodies; svar yaataaH= to heavens, rode on; parama R^iSayaH= blest, sages.
"There the blest and great souls of accomplished ascesis rode to heavens by aircrafts similar to sun in resplendence, on relinquishing their mortal bodies here and on obtaining new bodies. [4-11-92]
yakSatvam amaratvam ca raajyaani vividhaani ca |
atra devaaH prayacChanti bhuutaiH aaraadhitaaH shubhaiH || 4-11-93
atra devaaH prayacChanti bhuutaiH aaraadhitaaH shubhaiH || 4-11-93
93. shubhaiH bhuutaiH atra aaraadhitaaH devaaH= by auspicious beings, there, worshipped, gods; yakSatvam= state of celestials; amaratvam ca= immortality; raajyaani vividhaani ca= realms, many a, also; pra yacChanti= they will endow.
"There gods will endow the state of celestials or immortals, or many realms of divine living to those auspicious beings that worship them. [4-11-93]
aagataaH sma aashrama padam saumitre pravisha agrataH |
nivedaya iha maam praaptam R^iSaye saha siitayaa || 4-11-94
nivedaya iha maam praaptam R^iSaye saha siitayaa || 4-11-94
94. saumitre= oh, Soumitri; aagataaH sma aashrama padam= arrived at, we are, at hermitage's, threshold; pravisha agrataH= you enter, firstly; maam siitayaa saha iha praaptam= me, Seetha, along with, here, arrived; nivedaya= you submit; R^iSaye= to Sage;
"We arrived at the threshold of the hermitage, oh, Soumitri, you enter firstly and submit to Sage Agastya about my arrival at this place along with Seetha. [4-11-94]
This is an important point of Rama's speaking to Lakshmana for a protocol to enter the hermitage. Earlier all the three used to enter together, releasing bowstrings and in all their submissiveness. But here Rama wants to follow an imperial protocol to announce his arrival there. Rama is said to have asked Lakshmana to inform the sage that karta subject to eliminate – himself; and the object, or the instrument to eliminate Ravana, namely Seetha have come. Rama says in above verses that he would like to spend rest of the exile here in this hermitage. But Sage Agastya later asks him to proceed to Panchavati, i.e., towards the dominions of demons. For that and for keeping the sage informed about the arrival of time to eradicate Ravana, Rama seeks this protocol.
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe ekaadashaH sargaH
Thus, this is the 11th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 12
Introduction
Rama, Lakshmana, and Seetha enter the hermitage of Sage Agastya. Sage Agastya is also waiting to receive Rama for along time, and now receives them with all honours, sagaciously perceiving Rama as Vishnu incarnate. Sage Agastya gives a divine bow of Vishnu, two quivers with ever replenishing with arrows, and a golden sword in a golden sheath to Rama, saying that with the very same armoury Vishnu once eradicated evil on earth.
sa pravishya aashrama padam lakSmaNo raaghava anujaH |
agastya shiSyam aasaadya vaakyam etad uvaaca ha || 3-12-1
agastya shiSyam aasaadya vaakyam etad uvaaca ha || 3-12-1
1. raaghava anujaH saH lakSmaNaH= Raghava's, younger brother, he, that Lakshmana; aashrama padam pravishya= hermitage's, threshold, on entering; agastya shiSyam aasaadya= Agastya's, disciple, on reaching; vaakyam etat uvaaca ha= sentence, this one, spoke.
On entering the hermitage Lakshmana, the younger brother of Raghava, reached Agastya's disciple and spoke this sentence to him. [3-12-1]
raajaa dasharatho naama jyeSThaH tasya suto balii |
raamaH praapto munim draSTum bhaaryayaa saha siitayaa || 3-12-2
raamaH praapto munim draSTum bhaaryayaa saha siitayaa || 3-12-2
2. dasharathaH naama raajaa= Dasharatha, named, king was there; tasya jyeSThaH sutaH=- his, eldest, son; balii= dynamic one; raamaH= Rama; bhaaryayaa siitayaa saha= his wife, Seetha, along with; munim draSTum praaptaH= sage, to see has arrived.
"A king named Dasharatha was there, his eldest son and the dynamic one, Rama has arrived along with his wife Seetha to see the sage. [3-12-2]
lakSmaNo naama tasya aham bhraataa tu avarajo hitaH |
anukuulaH ca bhak{}taH ca yadi te shrotram aagataH || 3-12-3
anukuulaH ca bhak{}taH ca yadi te shrotram aagataH || 3-12-3
3. aham tu= I am, but; tasya avarajaH= his, laterer, younger one; lakSmaNaH naama bhraataa= Lakshmana, named, brother; hitaH anukuulaH ca= loyal, adherent one, also; bhaktaH ca= dedicated one, also; te shrotram aagataH yadi= to your, ear, has come, if at all [if ever you have heard.]
"I am his loyal, dedicated, and adherent younger brother named Lakshmana, if ever you have heard of us. [3-12-3]
te vayam vanam atyugram praviSTaaH pitR^i shaasanaat |
draSTum icChaamahe sarve bhagavantam nivedyataam || 3-12-4
draSTum icChaamahe sarve bhagavantam nivedyataam || 3-12-4
4. te= such as we are; vayam pitR^i shaasanaat ati ugram vanam praviSTaaH= we, by our father's decree, entered, awful, forests; sarve bhagavantam draSTum icChaamahe= we all, godly sage, to see, we wish to; nivedyataam= let it be informed.
"Such as we are, we entered the awful forest at the decree of our father, and we wiush to see the godly sage, let this be informed to him." Said Lakshmana to the disciple of Agastya. [3-12-4]
tasya tad vacanam shrutvaa lakSmaNasya tapodhanaH |
tathaa iti uk{}tvaa agni sharaNam pravivesha niveditum || 3-12-5
tathaa iti uk{}tvaa agni sharaNam pravivesha niveditum || 3-12-5
5. tapaH dhanaH= ascetically, rich [disciple of Agastya]; tasya lakSmaNasya tat vacanam shrutvaa= his, Lakshmana's, that, word, on hering; tathaa iti uktvaa= like that, thus, saying; agni sharaNam pravivesha niveditum= fire, sanctum, entered, to submit to sage.
On hearing that sentence of Lakshmana that disciple who is ascetically rich replied 'agreed, ' and he entered the sanctum of Ritual-fire to submit the same to Agastya. [3-12-5]
This sanctum where the Altar of Fire is established will be well deep inside these hermitages. One arrives at the Altar of Fire after passing through many places designated to particular deities, where fire oblations are conducted. These places of worship occurring before the hall of homa are listed in the coming verses.
sa pravishya munishreSTham tapasaa duS.hpradharSaNam |
kR^ita a.njaliH uvaaca idam raama aagamanam a~njasaa || 3-12-6
yathaa uk{}tam laxmaNena eva shiSyaH tasya agastasya sa.mmataH |
kR^ita a.njaliH uvaaca idam raama aagamanam a~njasaa || 3-12-6
yathaa uk{}tam laxmaNena eva shiSyaH tasya agastasya sa.mmataH |
6, 7a. agastasya sammataH shiSyaH= to Agastya, agreeable, disciple; saH a~njasaa pravishya= he, quickly, entered; kR^ita anjaliH= on making palm-fold; laxmaNena yathaa uktam eva= by Lakshmana, as said, that, alone; tapasaa duS pra dharSaNam= by ascesis, irrefutable sage - to Agastya; muni shreSTham= to sage, the eminent; raama aagamanam= about Rama's, arrival; idam uvaaca= this, said.
He that agreeable disciple of sage quickly approached the irrefutable sage by his asceticism, made palm-fold and said this to the eminent sage about about the arrival of Rama, exactly as said by Lakshmana. [3-12-6, 7a]
putrau dasharathasya imau raamo lakSmaNa eva ca || 3-12-7
praviSTau aashramapadam siitayaa saha bhaaryayaa |
praviSTau aashramapadam siitayaa saha bhaaryayaa |
7b, 8a. raamaH lakSmaNa eva ca= Rama, Lakshmana, thus, also; dasharathasya imau putrau= Dasharatha's, these, sons; bhaaryayaa siitayaa saha= wife, Seetha, with; praviSTau aashramapadam= entered, hermitage's, threshold.
"Sons of King Dasharatha, Rama and also thus Lakshmana have entered the threshold of hermitage along with the wife of Rama, namely Seetha. [3-12-7b, 8a]
draSTum bhavantam aayaatau shushruuSaartham arindamau || 3-12-8
yad atra ana.ntaram tat tvam aaj~naapayitum arhasi |
yad atra ana.ntaram tat tvam aaj~naapayitum arhasi |
8b, 9a. arindamau= enemy-destroyers those Rama and Lakshmana; bhavantam draSTum= you, to see; shushruuSa artham aayaatau= to serve you, for te urpose of, they have come; atra yat anantaram= there [in this regard,] what, next is to be done; tat tvam aaj~naapayitum arhasi= that, you, to order, apt of you.
"Those two enemy-destroyers have come cherishing to see and serve you, hence it will be apt of you to order what next is to be done in this regard." Said disciple to the sage. [3-12-8b, 9a]
tataH shiSyaat upashrutya praaptam raamam sa lakSmaNam || 3-12-9
vaidehiim ca mahaabhaagaam idam vacanam abraviit |
vaidehiim ca mahaabhaagaam idam vacanam abraviit |
9b, 10a. tataH shiSyaat= then, from disciple; sa lakSmaNam raamam praaptam= with, Lakshmana, Rama, has come; upashrutya= on hearing; vaidehiim ca mahaabhaagaam= Vaidehi, also, highly, fortunate one; idam vacanam abraviit= this, word, said.
Having heard from the disciple that Rama has arrived with Lakshmana and with highly fortunate Seetha the sage said this to him. [3-12-9b, 10a]
diSTyaa raamaH cirasya adya draSTum maam samupaagataH || 3-12-10
manasaa kaa.nkSitam hi asya mayaa api aagamanam prati |
manasaa kaa.nkSitam hi asya mayaa api aagamanam prati |
10b, 11a. diSTyaa= providentially; raamaH= Rama; cirasya maam draSTum= after a long, me, to see; adya sam upa agataH= today, he came my nearby; asya aagamanam prati= his, arrival, towards; mayaa manasaa kaankSitam hi= by me, by heart, yearned for, indeed.
"My heart is indeed yearning for his arrival, and after this long a time Rama providentially came to see me." [3-12-10b, 11a]
gamyataam satkR^ito raamaH sa bhaaryaH saha lakSmaNaH || 3-12-11
praveshyataam samiipam me kim asau na praveshitaH |
praveshyataam samiipam me kim asau na praveshitaH |
11b, 12a. gamyataam= go forth; raamaH sa bhaaryaH saha lakSmaNaH= Rama be, with, wife, with, Lakshmana; sat kR^itaH= make welcome; me samiipam praveshyataam= in my, proximity, be entered; kim asau na praveshitaH= why, he is, not, entered [as yet.]
"Go forth and make welcome to Rama, Lakshmana and to Seetha, and they be entered here, why you have not invited them as yet? [3-12-11b, 12a]
Agastya is waiting for long to receive Rama to handover a great bow, quivers and sword. Agastya himself an eliminator of demons and Rama's mission is also the same. Therefore, on hearing that "Rama arrived " his ears are said to have received an ear-pleasing experience, karNa aananda anubhava. Maheshvara Tirtha.
evam uk{}taH tu muninaa dharmaj~nena mahaatmanaa || 3-12-12
abhivaadya abraviit shiSyaH tathaa iti niyata a.njaliH |
abhivaadya abraviit shiSyaH tathaa iti niyata a.njaliH |
12b, 13a. dharmaj~nena mahaatmanaa muninaa= by virtue-knower, by great soul, by sage; evam uktaH tu= thus, one who is said; shiSyaH= disciple; niyata anjaliH abhivaadya tathaa iti abraviit= having done, with palm-fold, having adored, 'thus it will be done', he said.
Thus said by the great-souled sage and the knower of virtue, the disciple adored him with palm-fold saying that "as you say." [3-12-12b, 13a]
tadaa niS.hkramya sa.mbhraantaH shiSyo lakSmaNam abraviit || 3-12-13
kva asau raamo munim draSTum etu pravishatu svayam |
kva asau raamo munim draSTum etu pravishatu svayam |
13b, 14a. tadaa shiSyaH sam bhraantaH= then, disciple, a little perplexed; niS kramya= on going out; lakSmaNam abraviit= to Lakshmana, said; asau raamaH kva= this, Rama, where is he; munim draSTum etu= sage, to see, let him come; pravishatu svayam= enter, on his own.
Then that disciple went out with a little perplexity and said this to Lakshmana, "Where is this Rama? He may come to see the sage and let him enter hermitage on his own." Said that disciple to Lakshmana. [3-12-13b, 14a]
tato gatvaa aashrama padam shiSyeNa saha lakSmaNaH || 3-12-14
darshayaamaasa kaakutstham siitaam ca janakaatmajaam |
darshayaamaasa kaakutstham siitaam ca janakaatmajaam |
14b, 15a. tataH lakSmaNaH shiSyeNa saha= Lakshmana, disciple, along with; gatvaa aashrama padam= having gone, of hermitage's, exterior; kaakutstham= at Rama; janakaatmajaam siitaam ca= at Janaka's daughter, Seetha, also; darshayaamaasa= started to show.
Then on going out to the exterior of that hermitage along with that disciple, Lakshmana has shown him Rama and Janaka's daughter Seetha. [3-12-14b, 15a]
tam shiSyaH prashritam vaakyam agastya vacanam bruvan || 3-12-15
praaveshayat yathaa nyaayam satkaara arha susatkR^itam |
praaveshayat yathaa nyaayam satkaara arha susatkR^itam |
15b, 16a. shiSyaH= disciple; prashritam agastya vacanam bruvan= obliging [words,] Agastya's, word of, while telling [repeating]; satkaara arham= reception, worthy; su satkR^itam= well, receiving; praaveshayat yathaa nyaayam= entered, as per, procedure.
While that disciple repeated the obliging words of Agastya entered that reception-worthy Rama into hermitage on receiving him well. [3-12-15b, 16a]
pravivesha tato raamaH siitayaa saha lakSmaNaH || 3-12-16
prashaanta hariNa aakiirNam aashramam hi avalokayan |
prashaanta hariNa aakiirNam aashramam hi avalokayan |
16b, 17a. tataH raamaH siitayaa saha lakSmaNaH= then, Rama, Seetha, with, Lakshmana; prashaanta hariNa aakiirNam= docile, deer, overspread with; aashramam avalokayan= hermitage, on looking over; pravivesha entered.
And then Rama entered the hermitage with Seetha and Lakshmana looking over it which is overspread with docile deer. [ 3-12-16b, 17a]
sa tatra brahmaNaH sthaanam agneH sthaanam tathaiva ca || 3-12-17
viSNoH sthaanam mahendrasya sthaanam caiva vivasvataH |
soma sthaanam bhaga sthaanam sthaanam kauberam eva ca || 3-12-18
dhaatur vidhaatuH sthaanam ca vaayoH sthaanam tathaiva ca |
sthaanam ca paasha hastasya vaaruNasya mahaatmanaH || 3-12-19
sthaanam tathaiva gaayatryaa vasuunaam sthaanam eva ca |
sthaanam ca naagaraajasya garuDa sthaanam eva ca || 3-12-20
kaartikeyasya ca sthaanam dharma sthaanam ca pashyati |
viSNoH sthaanam mahendrasya sthaanam caiva vivasvataH |
soma sthaanam bhaga sthaanam sthaanam kauberam eva ca || 3-12-18
dhaatur vidhaatuH sthaanam ca vaayoH sthaanam tathaiva ca |
sthaanam ca paasha hastasya vaaruNasya mahaatmanaH || 3-12-19
sthaanam tathaiva gaayatryaa vasuunaam sthaanam eva ca |
sthaanam ca naagaraajasya garuDa sthaanam eva ca || 3-12-20
kaartikeyasya ca sthaanam dharma sthaanam ca pashyati |
17b, 18, 19, 20, 21a. saH tatra brahmaNaH sthaanam= he [Rama,] therein, Brahma's, sanctum; tathaiva ca= like that, also; agneH sthaanam= Fire's, sanctum; viSNoH sthaanam=Vishnu's, sanctum; mahendrasya sthaanam= Mahendra's sanctum; caiva= also, like that; vivasvataH= Vivasvat [Sun]; soma sthaanam= Soma [Moon's] sanctum; bhaga sthaanam= Bhaga's, sanctum; sthaanam kauberam eva ca= sanctum, of Kubera, like that, also; dhaatuH vidhaatuH sthaanam ca= Dhaata, Vidhaata sanctums, also; tathaiva ca= like, that also; vaayoH sthaanam= Vaayu's [Air-god's,] sanctum; sthaanam ca paasha hastasya= sanctum, also, of Noose-wielder; vaaruNasya mahaatmanaH= of Rain-god, great soul; sthaanam tathaiva gaayatryaa= sanctum, also like that, of Gayatri; vasuunaam sthaanam eva ca= Vasu-s, sanctum, also; sthaanam ca naaga raajasya= sanctum, of cobra's, king [aadi sheSa]; garuDa sthaanam eva ca= GaruDa [Divine Eagle] sanctum of, also; kaartikeyasya ca sthaanam= Kaartikeya's, also, sanctum; dharma sthaanam ca= Dharma's, sanctum, also; pashyati= saw.
Rama entered inside the hermitage and saw therein the sanctus of Brahma, Fire-god, Vishnu, Indra, Vivasvat - the Sun-god, Soma - the Moon-god, Bhaga - one among the twelve Suns, and the sanctusms of Kubera, [Wealth-Management-god, are seen and passed by the three of them, sanctums of Dhaata, Vidhaata - Vedic deities created by Brahma to help Svayambhuu Manu, santucm of Vaayu - the Air-god, and also like that the sanctum of great-soloed VaruNa - the Rain-god who also wields noose, and the sanctum of Gayatri - the presiding deity of gnosis, sanctum of Vasus - eight of them, and the sanctum of cobra's king - aadi sheSa, the divine Thousand-headed serpent that bears this globe on its head, and on which Vishnu reclines, and even the sanctum of GaruDa - the Divine Eagle and the vehicle of Vishnu, and the half brother of aadi sheSa, and the sanctum of Kaartikeya - chief of gods army, second son of Shiva, and the sanctum of Dharma - Dharmaraaja, presiding deity of Virtue-Vice-Time of living beings, in-charge of the hell. [17b, 18, 19, 20, 21a]
These sanctums are particular holy places in hermitages where those designated deities will be invoked for worship. These will be seventeen in general, as said in Vedic doctrine, yo vai sapta dasha - Defined by seventeen letters. On passing through all these places, the place of homa kunDa , Altar of Fire will come. Hence, usually none will be allowed inside the hermitages, and all are supposed to stay in aashrama padam , the hermitage's threshold, a porch or portico minus its roofing. As such Rama wanted an entry in to hermitage.
tataH shiSyaiH parivR^ito munir api abhiniSpatat || 3-12-21
tam dadarsha agrato raamo muniinaam diipta tejasam |
tam dadarsha agrato raamo muniinaam diipta tejasam |
21b, 22a. tataH shiSyaiH pari vR^itaH= then, by disciples, encircled; muniH api abhi niSpatat= sage, even, came out quickly; raamaH diipta tejasam muniinaam agrataH= Rama, he who is glowing, brilliant, sages, before; tam dadarsha= him [sage,] has seen.
Then encircled by disciples the sage Agastya came out quickly, and Rama saw him who is glowing brilliant before all the other sages. [3-12-21b, 22a]
In the list of sanctums said above no place is said for Shiva, on which earlier commentators discussed much. Of them Govindaraja stated, "Shiva has no worshipfulness in Vaishnavaite way, hence his sanctum is unsaid: atra p¨jya daivateÿu rudrasya anup˜d˜n˜t a-p¨jyatvam uktam | adhun˜ kaiscit p¨jya m˜nat˜ tu t˜masa þ˜stra anurodhaneti bodhyam|| Others contradicted this, saying that when Shiva's son, Kaartikeya is adorable, why not his Father? Rama Tilaka states agniratra rudraH The naming of Agni, Fire-god, as in 17th verse itself is Rudra, namely Shiva. ShiromaNi commentary also puts in the same way ' tatra agni shabdena shambhuH ucyate By the nomenclature of Fire, Shiva is to be construed.
abraviit vacanam viiro lakSmaNam lakSmivardhanam || 3-12-22
bahir lakSmaNa niSkraamati agastyo bhagavaan R^iSiH |
audaaryeNa avagacChaami nidhaanam tapasaam imam || 3-12-23
bahir lakSmaNa niSkraamati agastyo bhagavaan R^iSiH |
audaaryeNa avagacChaami nidhaanam tapasaam imam || 3-12-23
22b, 23. viiraH= bold one Rama; lakSmaNam lakSmi vardhanam= to Lakshmana, fortune, fortifier; abraviit vacanam= said, sentence; lakSmaNa= oh, Lakshmana; agastyaH bhagavaan R^iSiH= Agastya, godly, sage; bahiH niSkraamati= to outside, exiting; audaaryeNa imam tapasaam nidhaanam [iti]= by eminence, him, for all ascesis, depository, [thus]; ava gacChaami= I am comprehending.
On seeing the brilliantly glowing sage among those sages, he that bold Rama said this sentence to Lakshmana, the fortifier of fortune, "Here comes the godly sage, Lakshmana, by his eminence I comprehend him as a depository of all ascesis." [3-12-22b, 23]
evam uk{}tvaa mahaabaahuH agastyam suurya varcasam |
jagraaha aapatat tasya paadau ca raghunandana || 3-12-24
jagraaha aapatat tasya paadau ca raghunandana || 3-12-24
24. mahaabaahuH= great-armed [dexterous] one Rama; agastyam suurya varcasam= of Agastya, of sun's, radiance; evam uktvaa= thus, saying; tasya paadau ca raghunandana= his [Agastya's,] feet, also, Raghu's descendent; jagraaha aapatat= taken [touched reverentially,] on falling.
That dexterous Rama on saying about that sun-like radiant sage Agastya, he that descendent of Raghu fell on the feet of Agastya touching them reverentially. [3-12-24]
abhivaadya tu dharmaatmaa tasthau raamaH kR^itaa.njaliH |
siitayaa saha vaidehyaa tadaa raamaH sa lakSmaNaH || 3-12-25
siitayaa saha vaidehyaa tadaa raamaH sa lakSmaNaH || 3-12-25
25. tadaa raamaH= then, he who is a delight to onlookers, that Rama; vaidehyaa siitayaa saha sa lakSmaNaH= Videha's princess, Seetha, along with, and with Lakshmana; abhivaadya tu dharmaatmaa= addressing himself, but, noble-hearted one; kR^ita anjaliH= palms-adjoined; tasthau= stood aside.
Then he who is a delight to the on lookers that noble-hearted Rama on revering the sage along with Lakshmana and Seetha, the princess from Videha, stood aside with his palms adjoined. [3-12-25]
pratigR^ihya ca kaakutstham arcayitvaa aasana udakaiH |
kushala prashnam uk{}tvaa ca aasyataam iti so.abraviit || 3-12-26
kushala prashnam uk{}tvaa ca aasyataam iti so.abraviit || 3-12-26
26. arcayitvaa aasana udakaiH= offering, seat, water; kaakutstham prati gR^ihya= Rama, is received; kushala prashnam uktvaa ca= well-being, inquiries, spoke, also [exchanging pleasantries]; aasyataam iti saH abraviit= 'be seated', thus, he [sage,] said.
Offering seat and water that sage received Rama, and even on exchanging pleasantries that sage said to him, "please be seated." [3-12-26]
agnim hutvaa pradaaya arghyam atithin pratipuujya ca |
vaanaprasthena dharmeNa sa teSaam bhojanam dadau || 3-12-27
vaanaprasthena dharmeNa sa teSaam bhojanam dadau || 3-12-27
27. saH agnim hutvaa= he [the sage,] fire, having worshipped [for himself]; pradaaya arghyam= having offered, water; atithim prati puujya ca= guest, having worshipped [with other formalities,] also; vaanaprasthena dharmeNa= by hermit's, observances; teSaam bhojanam dadau= for them, food, he gave.
Having completed his personal worship to Fire-god, and having offered water and other formalities to guest, that sage gave viands to guests according to his hermitic observances. [3-12-27]
The hermit's observances include the ritual to Fire-god before food. In some case one has to personally light the fire, cook his own food to the chanting of hymns, like Agastya which is an observances called viashva devam Even now these are observed by some Vedic Brahmans.
prathamam ca upavishya atha dharmaj~no munipu.mgavaH |
uvaaca raamam aasiinam praa.njalim dharmakovidam || 3-12-28
uvaaca raamam aasiinam praa.njalim dharmakovidam || 3-12-28
28. atha dharma j~naH muni pungavaH= then, well, informed one -shrewd, sage, eminent; prathamam upavishya= at the outset, taking a seat; aasiinam= one who took seat [later]; praanjalim= one with adjoined palms; dharma kovidam= one who in arts of virtue, proficient - well-advised, prudent; raamam= to Rama; uvaaca= spoke to.
Then that eminent and shrewd sage Agastya in righteousness took his seat at the outset, and spoke to prudent Rama of righteousness itself, and who by now is sitting with his palms adjoined. [3-12-28]
agnim hutvaa pradaaya arghyam atithim pratipuujayet |
anyathaa khalu kaakutstha tapasvii samudaacaran |
duHsaakSii iva pare loke svaani maa.msaani bhakSayet || 3-12-29
anyathaa khalu kaakutstha tapasvii samudaacaran |
duHsaakSii iva pare loke svaani maa.msaani bhakSayet || 3-12-29
29. agnim hutvaa= fire is, worshipping; pradaaya arghyam= giving, water; atithim pratipuujayet= guest is, worshipped; kaakutstha= oh, Rama; anyathaa samudaacaran tapasvii= otherwise, if practices, a hermit; duH saakSii iva= false, deponent, like; pare loke= in other, world; svaani maa.msaani bhakSayet= own, flesh, eats.
"Worshipping the fire, giving water and worshipping the guest a hermit should receive a guest and feed him, and if a hermit practices contrarily, oh, Rama, he is destined to eat his own flesh like a false deponent in other world say, hell. [3-12-29]
A guest is one who enables the host to go to heavens. iÿ÷o v˜ yadi v˜ dveÿyo m¨rkha× paõýita eva v˜ | sampr˜pte vaiþvadeva ante so atithi svarga saðkrama× || "May he be dear one or despised, stupid or scholar, one who comes at the end of fire worship before meals, he leads the host to heavens" - paraashara suutra. Any false deponent giving a false witness not only goes to hell but also is destined to eat his own flesh there. Same is the case with the host, who does not perform his daily chores to entertain his guest.
raajaa sarvasya lokasya dharmacaarii mahaarathaH |
puujaniiyaH ca maanyaH ca bhavaan praaptaH priya atithiH || 3-12-30
puujaniiyaH ca maanyaH ca bhavaan praaptaH priya atithiH || 3-12-30
30. raajaa sarvasya lokasya= king, of all, world; dharma caarii= righteousness, treader in the path of; mahaa rathaH= great, charioteer; puujaniiyaH ca= venerable, also; maanyaH ca= estimable, also; priya atithiH= as dear, guest; bhavaan praaptaH=- you, have arrived.
"You are the king of all the world, the treader in the path of righteousness, great charioteer of probity, and you are the venerable and estimable one, and you have arrived as my dear guest. [3-12-30]
The other way of rendering is: raajaa sarvasya lokasya ruler, of all, three worlds, hence you are Vishnu; mahaa rathaH great, charioteer of mortal souls through karmic cycles, thus Narayana; puujaniiya venerable one even in daily worship, hence Vishnu; maanyaH credible one by those who aspire salvation, Narayana; priya atithi much desired guest than the routine sage/mortal guests, hence god. Thus, it is said that Sage Agastya realised Rama as Vishnu and eulogised Rama incarnation. Even the daily puuja worship is conducted in a manner of treating the deity as a symbolic guest in the household. Here that deity himself is the real guest, i.e., Narayana.
evam uk{}tvaa phalaiH muulaiH puSpaiH ca anyaiH ca raaghavam |
puujayitvaa yathaa kaamam tato agastyaH tam abraviit || 3-12-31
puujayitvaa yathaa kaamam tato agastyaH tam abraviit || 3-12-31
31. evam uktvaa= thus, saying; raaghavam= Raghava is; phalaiH muulaiH puSpaiH ca anyaiH ca= with fruits, tubers, flowers, also, others, also; puujayitvaa yathaa kaamam= adored, as desired, according to his ardency; tataH agastyaH tam abraviit= then, Agastya, him [to Rama,] said.
Saying thus, Agastya adored Raghava well with fruits, tubers, flowers and others according to his ardency, and then he said this to Rama. [3-12-31]
idam divyam mahat caapam hema vajra vibhuuSitam |
vaiSNavam puruSavyaaghra nirmitam vishvakarmaNaa || 3-12-32
amoghaH suurya sa.mkaasho brahmadattaH shara uttamaH |
vaiSNavam puruSavyaaghra nirmitam vishvakarmaNaa || 3-12-32
amoghaH suurya sa.mkaasho brahmadattaH shara uttamaH |
32, 33a. puruSavyaaghra= oh, manly-tiger; hema vajra vibhuuSitam= gold, diamonds, decorated with; divyam mahat idam caapam= sacred, great, this, bow; vaiSNavam= Vishnu [pertains to]; nirmitam vishvakarmaNaa= crafted by, Vishvkarma; suurya samkaashaH= sun, equalling in blaze; amoghaH shara uttamaH= unwasteful, arrows, best; brahma dattaH= by Brahma, gifted by.
"This sacred bow that is decorated with gold and diamonds is crafted by the divine architect Vishvakarma pertains to Vishnu, and these unwasteful arrows equalling sun in their blaze are the gift of Brahma. [3-12-32, 33a]
datto mama mahendreNa tuuNii ca akSaya saayakau || 3-12-33
sa.mpuurNau nishitaiH baaNaiH jvaladbhiH iva paavakaiH |
mahaa rajata kosho ayam asiH hemavibhuuSitaH || 3-12-34
sa.mpuurNau nishitaiH baaNaiH jvaladbhiH iva paavakaiH |
mahaa rajata kosho ayam asiH hemavibhuuSitaH || 3-12-34
33b, 34. a + kSaya saayakau= un, exhausted, those that have arrows; nishitaiH= with sharp; jvaladbhiH iva paavakaiH= blazing, like, Ritual-fire; baaNaiH= with arrows; sampuurNau= packed with; tuuNii ca= quivers, also; mama mahendreNa dattau= to me, by Indra, [two in number] are given; mahaa rajata koshaH= in excellent, golden, sheath; ayam hema vibhuuSitaH asiH= this one, gold, decorated with, sword; [mama mahendreNa dattaH= to me, by Indra, given.]
"Also these two inexhaustible quivers packed with arrows that have the blaze of Ritual-fire, and this sword decorated in gold together with its sheath made up of excellent golden are once given to me by Indra. [3-12-33b, 34]
anena dhanuSaa raama hatvaa sa.mkhye mahaasuraan |
aajahaara shriyam diiptaam puraa viSNur diva okasaam || 3-12-35
aajahaara shriyam diiptaam puraa viSNur diva okasaam || 3-12-35
35. raama= oh, Rama; puraa viSNuuH samkhye= once, Vishnu, in war; anena dhanuSaa= by this, bow; hatvaa mahaasuraan= killed, horrible demons; diva okasaam= in heavens, for dwellers; diiptaam shriyam aajahaara= radiant, fortune, he fetched.
"By this bow, oh, Rama, once Vishnu eliminated horrible demons in war and brought back radiant prosperity to the celestials. [3-12-35]
tat dhanuH tau ca tuuNi ca sharam khaDgam ca maanada |
jayaaya pratigR^ihNiiSva vajram vajradharo yathaa || 3-12-36
jayaaya pratigR^ihNiiSva vajram vajradharo yathaa || 3-12-36
36. maana da= grace, accorder of - Rama; tat dhanuH tau ca tuuNi= that, bow, those two, also, quivers; sharam khaDgam ca= arrow, sword, also; vajra dharaH vajram yathaa= by Thunderbolt, wielder [Indra,] Thunderbolt, as with; jayaaya pratigR^ihNiiSva= for triumph, you receive them.
"The bow, these two quivers, arrows, and the sword, oh, Rama, the endower of grace, receive and wield them to triumph over the demons as Indra would wield Thunderbolt. [3-12-36]
evam uk{}tvaa mahaa tejaaH samastam tat vara aayudham |
dattvaa raamaaya bhagavaan agastyaH punar abraviit || 3-12-37
dattvaa raamaaya bhagavaan agastyaH punar abraviit || 3-12-37
37. mahaatejaaH bhagavaan agastyaH= great resplendent, godly-sage, Agastya; evam uktvaa= thus, on saying; samastam tat vara aayudham= all of, them, best, weapons; dattvaa raamaaya= having given, to Rama; punaH abraviit= again, said.
On saying thus that great resplendent and godly sage Agastya, gave all of those best weapons to Rama, and again spoke to Rama [3-12-37]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe dvaadashaH sargaH
Thus, this is the 12th 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
No comments:
Post a Comment