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] 31
Introduction
A spy of Ravana named Akampana rushes to him to break the news of annihilation of Janasthaana by Rama. He suggests Ravana to abduct Seetha. Because parting with Seetha causes grief to Rama and thereby he dies. On thinking for while, Ravana goes to Mareecha seeking his help in abducting Seetha. Mareecha while explaining Rama's capabilities, reminds us of the incarnations of Vishnu, and advises Ravana to be content with what he has.
This chapter is removed from the critical edition and retained by traditional versions There are discussions on this chapter whether it is the original work or an interpolated one. Some more details are given in the endnote. Akampana's character inevitably has continuity in the war scene at the end.
tvaramaNaH tato gatvaa janasthaanaat aka.mpanaH |
pravishya la.nkaam vegena raavaNam vaakyam abraviit || 3-31-1
pravishya la.nkaam vegena raavaNam vaakyam abraviit || 3-31-1
1. tataH= then; akampanaH tvaramaNaH= Akampana, hurriedly; janasthaanaat gatvaa= from Janasthaana, on going; vegena lankaam pravishya= speedily, Lanka, entering; raavaNam vaakyam abraviit= to Ravana, word, spoke.
Then on going hurriedly from Janasthaana and on speedily entering Lanka Akampana spoke these words to Ravana. [3-31-1]
janasthaana sthitaa raajan rakshasaa bahavo hataaH |
kharaH ca nihataH sa.mkhye kthamcit aham aagataH || 3-31-2
kharaH ca nihataH sa.mkhye kthamcit aham aagataH || 3-31-2
2. raajan= oh, king; janasthaana sthitaa= in Janasthaana, positioned; bahavaH rakshasaa hataaH= many, demons, are killed; samkhye kharaH ca nihataH= in war, Khara, also, killed; aham kathamcit aagataH= I have, somehow, come here.
"Oh, king, many demons positioned in Janasthaana are killed, Khara is also killed in war, and somehow I have come here. [3-31-2]
dhvani/allusion: Janasthaana is the castle-gateway to Lanka. Lanka is a city built within its castle-walls and it has no countrysides or villages at least, annexing it. If Janasthaana is ruined, Lanka is also going ruin soon, because none can crossover the bulwark-like-Janasthaana. raajan 'oh, king of demons...' 'when demons in Janasthaana are ruined, your kingship gets ruined...' bahavaH 'many...' 'not one or two, many demons that are guarding Lanka from Janasthaana are hataaH 'dead...' Then Ravana may ask 'what is it Khara doing then?' kharaH ca 'Khara, also' is dead. By this ca 'also' Trishira, Duushana etc., are also reported as dead.
evam ukto dashagriivaH kruddhaH sa.mrakata locanaH |
aka.mpanam uvaaca idam nirdahan iva tejasaa || 3-31-3
aka.mpanam uvaaca idam nirdahan iva tejasaa || 3-31-3
3. evam uktaH dasha griivaH= thus, said to, ten, faced [ten-voiced, ten-headed] one [Ravana]; kruddhaH samrakata locanaH= infuriated, with bloodshot, eyes; akampanam uvaaca idam= to Akampana, spoke, this; [cakshuSaa] tejasaa nirdahan iva= with his [eyes,] radiance, to burn down [whole world,] as though.
Thus said, then that ten-faced Ravana is infuriated with bloodshot eyes, and as though to burn down whole world with his radiance he spoke this to Akampana. [3-31-3]
kena bhiimam janasthaanam hatam mama paraasunaa |
ko hi sarveSu lokeSu gatim na adhigamiSyati || 3-31-4
ko hi sarveSu lokeSu gatim na adhigamiSyati || 3-31-4
4. para asunaa= by one with gone, lives [one whose lives are gone, ci-devant, dead and gone]; kena= by whom; mama bhiimam janasthaanam= my, indomitable, Janasthaana; hatam= is destroyed; sarveSu lokeSu= in all, worlds; kaH= who is it; gatim na adhigamiSyati hi= recourse, not, attains, indeed - who chose not to survive in any world.
"Who is that dead-and-gone that has destroyed my indomitable Janasthaana? Who is it that has indeed opted for no recourse in all of the worlds? [3-31-4]
na hi me vipriyam kR^itaa shakyam maghavataa sukham |
praptum vaishravaNena api na yamena ca viSNunaa || 3-31-5
praptum vaishravaNena api na yamena ca viSNunaa || 3-31-5
5. me vi priyam kR^itaa= to me, against, appreciable [unappreciative deed,] on doing - evoking indignation ; maghavataa sukham praptum= by Indra, happiness; na shakyam hi= to get, not, possible, really; vaishravaNena api= by Kubera, even; na= not [possible]; yamena na= by Yama, no; na ca viSNunaa= not, even, by Vishnu.
"Evoking indignation in me it is really impossible for Indra to be happy; even for Kubera - no; for Yama - no; why them, even Vishnu cannot be happy. [3-31-5]
kaalasya ca api aham kalo daheyam api paavakam |
mR^ityum maraNa dharmeNa sa.myojayitum utsahe || 3-31-6
mR^ityum maraNa dharmeNa sa.myojayitum utsahe || 3-31-6
6. aham kaalasya ca api kalaH= I am, of Time-god, also, even, the [end] Time; paavakam api daheyam= Fire-god, even, I will burn down; mR^ityum maraNa dharmeNa= Death, deathliness, with the virtue of; sam yojayitum= to conjoin with; utsahe= I enthuse - capable of.
"I am the End-Time for the Time-god himself, I will burn down the Fire-god, and I am capable of conjoining Death with the virtue of deathliness. [3-31-6]
vaatasya tarasaa vegam nihantum api ca utsahe |
daheyam api sa.mkruddhaH tejasaa aaditya paavakau || 3-31-7
daheyam api sa.mkruddhaH tejasaa aaditya paavakau || 3-31-7
7. samkruddhaH= if enraged; tejasaa= with my radiance; aaditya paavakau api= Sun-god, Fire-god, even; daheyam= I will incinerate; tarasaa= by my speed - impetuosity; vaatasya vegam api ca= Air-god's, speed, also, even; nihantum utsahe= to kill [ to halt,] I am excited to.
"If I am enraged I will incinerate Sun-god or Fire-god just with my radiance, I will halt even the impetuosity of Wind-god with that of mine." Thus Ravana said about himself. [3-31-7]
tathaa kruddham dashagriivam kR^itaa.njaliH aka.mpanaH |
bhayaat sa.mdigdhayaa vacaa raavaNam yaacate abhayam || 3-31-8
bhayaat sa.mdigdhayaa vacaa raavaNam yaacate abhayam || 3-31-8
8. akampanaH kR^ita anjaliH= Akampana, with adjoined-palms; tathaa kruddham dashagriivam= in that way, at the enraged, decahedral demon [Ravana]; bhayaat samdigdhayaa vacaa= with fear, hesitant, with voice; raavaNam a bhayam yaacate= with Ravana, no, fear [clemency,] besought.
Akampana with his palms adjoined and voice hesitant with fear sought for the clemency of that decahedral demon Ravana who is enraged in that way. [3-31-8]
The words decahedron, decahedral - a solid figure with ten faces - are the fancied usage for Ten-Throated or Ten-Faced demon. Ravana has also got the name of dashagriiva, and he is a 'solid' demon.
dashagriivo abhayam tasmai pradadau rakshasaam varaH |
sa visrabdho abraviit vaakyam asa.ndigdham aka.mpanaH || 3-31-9
sa visrabdho abraviit vaakyam asa.ndigdham aka.mpanaH || 3-31-9
10. rakshasaam varaH= among demons, the supreme; dashagriivaH= ten headed Ravana; tasmai abhayam pradadau= to him [to Akampana,] pardon, gave; saH akampanaH= he that, Akampana; visrabdhaH= trusting in; a+sandigdham= not, falteringly; vaakyam abraviit= sentence, said.
When the supremo of demons Dasha-griiva pardoned him then that Akampana spoke these words, unfalteringly and trustfully. [3-31-9]
putro dasharathaH te si.mha sa.mhanano yuvaa |
raamo naama mahaaska.ndho vR^itta aayata mahaabhujaH || 3-31-10
raamo naama mahaaska.ndho vR^itta aayata mahaabhujaH || 3-31-10
10. simha samhananaH= lion like, in built; yuvaa= youthful one; putraH dasharathaH= son, of Dasharatha; mahaa skandhaH= with mighty shoulders; vR^itta aayata mahaa bhujaH= round, lengthy, with great arms; raamaH naama= Rama, one known as; [asti= is there.]
"He is a youth whose shoulders are mighty, arms round and lengthy, built like that a lion, who is the son of Dasharatha and known as Rama. [3-31-10]
shyaamaH pR^ithuyashaaH shriimaan atulya bala vikramaH |
hataH tena janasthaane kharaH ca saha duuSaNaH || 3-31-11
hataH tena janasthaane kharaH ca saha duuSaNaH || 3-31-11
11. That Rama is - shyaamaH= blue-black - in complexion; pR^ithu yashaaH= highly, renowned one; a+ tulya bala vikramaH= not, matching, in might, in valour; shriimaan= a magnificent one; tena= by him; janasthaane= in Janasthaana; saha duuSaNaH kharaH ca= with, Duushana, Khara, is also; hataH= killed.
"He is blue-black in complexion, a highly renowned one with matchless might and valour, a magnificent one such as he is he slew Duushana along with Khara in Janasthaana." [3-31-11]
aka.mpana vacaH shrutvaa raavaNo raakshasaadhipa |
naagendra iva niHshvasya idam vacanam abraviit || 3-31-12
naagendra iva niHshvasya idam vacanam abraviit || 3-31-12
12. raakshasa adhipa raavaNaH= demon's, chief, Ravana; akampana vacaH shrutvaa= Akampana's, words, on hearing; naaga indra iva niHshvasya= serpent, kingly, like, hissing; idam vacanam abraviit= this, words, spoke.
On hearing the words of Akampana, the chief of demons Ravana, spoke these words hissing like a kingly serpent. [3-31-12]
sa surendreNa sa.myukto raamaH sarva amaraiH saha |
upayaato janasthaanam bruuhi kaccit aka.mpana || 3-31-13
upayaato janasthaanam bruuhi kaccit aka.mpana || 3-31-13
13. akampana= oh, Akampana; saH raamaH= that one, Rama; sura indreNa= with, Indra; sarva amaraiH saha= all, immortals - gods, along with; samyuktaH= associated by; janasthaanam upayaataH kaccit= to Janasthaana, arrived, whether - that is the question; bruuhi= you tell.
"The question is whether that Rama arrived at Janasthaana associated with Indra and along with all of the immortal gods? Oh, Akampana, speak about it. [3-31-13]
raavaNasya punar vaakyam nishamya tad aka.mpanaH |
aacacakshe balam tasya vikramam ca mahaatmanaH || 3-31-14
aacacakshe balam tasya vikramam ca mahaatmanaH || 3-31-14
14. akampanaH= Akampana; raavaNasya tat vaakyam nishamya= Ravana's, that, sentence, on hearing; mahaa aatmanaH tasya= of great-souled one, his - Rama's; balam vikramam ca= about might, valour, also; punaH aacacakshe= again, detailed.
Akampana again detailed about the might and valour of that great souled Rama on hearing that sentence of Ravana. [3-31-14]
raamo naama mahaatejaaH shreSTaH sarva dhanuSmataam |
divya astra guNa sa.mpannaH paramdharma gato yudhi || 3-31-15
divya astra guNa sa.mpannaH paramdharma gato yudhi || 3-31-15
15. raamaH naama= Rama, means [not named as]; mahaatejaaH= great-resplendent; sarva dhanuS mataam shreSTaH= among all, archers, ablest one; divya astra guNa sampannaH= divine, missiles, attributes, endowed with; yudhi= in warfare; param dharma gataH= supreme, in conduct, he has got [conducts himself, or, purandara samaH= Indra, equalling.]
"Rama means someone who is highly resplendent, an ablest archer among all archers, one who is endowed with divine missiles and divine attributes, and he is the one who conducts warfare with a supreme conduct. [3-31-15]
tasya anuruupo balabvaan raktaaksho dundubhi svanaH |
kaniiyaan lakshmaNo bhraataa raakaa shashi nibha aananaH || 3-31-16
kaniiyaan lakshmaNo bhraataa raakaa shashi nibha aananaH || 3-31-16
16. balavaan= a mighty one; rakta akshaH= redly, eyed one; dundubhi svanaH= like drumbeat, with a voice; raakaa shashi nibha aananaH= full-moon, in shine, one with a face; lakshmaNaH [naama]= Lakshmana [known as]; tasya= his [Rama's]; anuruupaH kaniiyaan bhraataa= selfsame, younger, brother.
"And a mighty one with redly eyes and drumbeat like voice, and whose face is shiny like the full-moon is Rama's selfsame younger brother known as Lakshmana. [3-31-16]
sa tena saha sa.myuktaH paavakena anilo yathaa |
shriimaan raaja varaH tena janasthaanam nipaatitam || 3-31-17
shriimaan raaja varaH tena janasthaanam nipaatitam || 3-31-17
17. shriimaan raaja varaH= glorious one, among princes, best - the nonpareil prince; saH= he that Rama; anilaH paavakena yathaa= wind, with fire, as with; tena saha samyuktaH= with him [with Lakshmana,] along with, associated with; tena janasthaanam nipaatitam= by such a [Rama,] Janasthaana, is destroyed.
"Alike the wind associating with fire this Lakshmana is associated with that glorious and nonpareil prince Rama, and that firestorm, namely Rama, destroyed Janasthaana. [3-31-17]
na eva devaa mahatmano na atra kaaryaa vicaaraNaa |
sharaa raameNa tu utsR^iSTaa rukmapu.nkhaaH patatriNaH || 3-31-18
sarpaaH pa.ncaananaa bhuutvaa bhakshayanti sma raakshasaan |
sharaa raameNa tu utsR^iSTaa rukmapu.nkhaaH patatriNaH || 3-31-18
sarpaaH pa.ncaananaa bhuutvaa bhakshayanti sma raakshasaan |
18, 19a. mahatmanaH devaa na eva= great-souled, gods, they are not, that way; atra= in that matter; vicaaraNaa na kaaryaa= doubt, need not, be done; raameNa utsR^iSTaa= by Rama, unloosened; rukma punkhaaH tu patatriNaH sharaa= gold, finned, feather-winged, arrows, are but; panca aananaa sarpaaH bhuutvaa= five, faced, serpents, on becoming; raakshasaan bhakshayanti sma= demons, to consume, they have started to.
"They are not any great souled gods or any heavenly beings as such, hence there is no need to doubt about it. Rama unloosened his gold-finned and feather-winged arrows, which on becoming five-faced serpents started consuming the demons. [3-31-18]
yena yena ca gacChanti raakshasaa bhaya karshitaaH || 3-31-19
tena tena sma pashyanti raamam eva agrataH sthitam |
ittham vinaashitam janasthaanam tena tava anagha || 3-31-20
tena tena sma pashyanti raamam eva agrataH sthitam |
ittham vinaashitam janasthaanam tena tava anagha || 3-31-20
19b, 20. bhaya karshitaaH raakshasaa= by fear, smitten, demons; yena yena gacChanti ca= by which, by which p way, in whichever pathway, are going, while; tena tena= in that, in that - pathway [everywhere]; agrataH sthitam= afore, standing; raamam eva pashyanti sma= at Rama, alone, are seeing, they became so; anagha= oh, merited Ravana; tena= by him; ittham= in this way; tava janasthaanam vi naashitam= your, Janasthaana, totally, ruined.
"To whichever nook those demons smitten by fear of those serpent-like are fleeing, they have seeing Rama alone standing afore them in that corner, and oh, merited king Ravana, in this way your Janasthaana is totally ruined by that Rama. [3-31-19b, 20] [3-31-19]
Rama appeared to have assumed fourteen-thousand forms of one Rama svecChaa gR^ihiita dehaiH, and appeared confronting on the path of each and every demon who is trying to take shelter in a corner. Rama further appeared in each of the objects the demons wanted to pick up and fight back, say trees, boulders etc. raamam eva agrataH sthitam pashyanti - Tiirtha. Because the demons are smitten by fear, that fear reflected one Rama as fourteen thousand Rama-s, and it is not any divine trick or magic done by Rama. - Govindaraja. It is same with Kamsa in Bhaagavata when he sees one Krishna as many Krishna-s in his fear.
aka.mpana acaH shrutvaa raavaNo vaakyam abraviit |
gamiSyaami janasthanam raamam hantum sa lakshmaNam || 3-31-21
gamiSyaami janasthanam raamam hantum sa lakshmaNam || 3-31-21
21. akampana vacaH shrutvaa= Akampana's, words, on hearing; raavaNaH vaakyam abraviit= Ravana, sentence, said; sa lakshmaNam raamam hantum= with, Lakshmana, Rama, to kill; janasthanam gamiSyaami= to Janasthaana I wish to go.
On hearing the words of Akampana Ravana said these words, "I will to go to Janasthaana to kill Rama along with Lakshmana." [3-31-21]
atha evam ukte vacane provaaca idam aka.mpanaH |
shruNu raajan yathaa vR^ittam raamasya bala pauruSam || 3-31-22
shruNu raajan yathaa vR^ittam raamasya bala pauruSam || 3-31-22
22. evam vacane ukte= this way, sentence, while being said; tataH= then; akampanaH idam pra uvaaca= Akampana, this, said; raajan= oh, king; yathaa vR^ittam= as, happened [ in actuality]; raamasya bala pauruSam= Rama's, spirit, grit; shruNu= you listen.
When Ravana said so then Akampana said these words in reply, " listen, oh, king, what all has happened, and of what in actuality is Rama's spirit and grit. [3-31-22]
Akampana is saying that what all has happened to the dead demons is in accordance with their deeds done when they are alive yathaa vR^ittam 'as they have done inhuman deeds thus they got punishment.' These dead demons are the actual troublemakers to the sages at the behest of Ravana. yad˜ na khalu yajñasya vighna kart˜ mah˜bala× || 1-20-18 As said by Sage Vishvamitra, Ravana does not cause any hindrances to ritual, but these hench-demons do. So, they reaped the fruits of their actions. Or, raamasya vR^ittam: itihaasa puraaNa prakiirtita vR^ittam 'that which is enshrined in legends and mythology, I will tell those aspects of Rama.' yathaa vat balam pauruSam 'as it is his might and grit...' 'I will let you know about them...' So said Akampana to Ravana. - Tiirtha.
asaadhyaH kupito raamo vikrameNa mahaayashaaH |
aapa gaayaaH tu puurNaayaa vegam pariharet sharaiH || 3-31-23
aapa gaayaaH tu puurNaayaa vegam pariharet sharaiH || 3-31-23
23. mahaa yashaaH raamaH= highly renowned, Rama; vikrameNa a+saadhyaH= by braving against, not, conquerable; kupitaH [raamaH]= when infuriated; puurNaayaa= plethoric; aapa gaayaaH= with waters, coursing - of river; vegam= onrush; sharaiH pariharet= with arrows, will curb.
"Rama, the highly renolwned, is invincible just by braving against him, for that Rama in fury can stall the onrush of a plethoric river with his arrows. [3-31-23]
Rama does not tolerate the upheaval of the system thus he becomes infuriated kupitaH as and when anything unwarranted occurs. And this fury is a getup to Rama, but it is not his innate nature because ramayate it raamaH 'he who delights is Rama...' Thus he cannot always become furious. He is invincible just by brute-force vikrameNa a+saadhyaH . Thus he is approachable only in accordance with the set systems of attaining him. Further the word asaadhya is not coupled with any other sub-words upapada so he is invincible even to Brahma, Rudra, Indra et al. By this Vishnu's trivikrama incarnation is indicated. He can stop, or bifurcate the plethoric river stream just by his intention, leave alone arrows. bhay˜naka ˜varta þat˜kul˜ nadŸ m˜rgam dadau sindhu× iha þriya× pate× -- bhaagavata In Bhaagavata the tumultuous river gave way to carry Krishna to the other side. Thus the incarnation of Krishna, in earlier times, or in the forthcoming eras, is suggested. - Tiirtha. As a river gives way to fishes to swim, his matsya 'Fish...' incarnation is also suggested.
sa taaraa graha nakshatram nabhaH ca api avasaadayet |
asau raamaH tu siidantiim shriimaan abhyuddharet mahiim || 3-31-24
asau raamaH tu siidantiim shriimaan abhyuddharet mahiim || 3-31-24
24. shriimaan asau raamaH tu= magnificent one, that, Rama, on his part; sa taaraa graha nakshatram= with, starlets, planets, stars; nabhaH ca api= firmament, also, even that also; he can; ava saadayet= to down, he collapses; siidantiim mahiim abhi uddharet= one that is sinking, earth, to up, he elevates.
"That magnificent Rama can collapse even the firmament along with its starlets, stars and planets, and he even can elevate the earth if it were to collapse. [3-31-24]
By the attributes of stars and planets to the firmament, the Golden-Egg hiraNya garbha is suggested. So, he is the Originator. In the incarnation as vikrama 'Dwarf-boy...' he set one of his feet on the yonder blue, hence the firmament has no value for him. siidantii mahiim uddharet Raising the sinking earth is suggestive of varaaha 'Wild Boar...' incarnation, where he uplifted drowning earth on the snoot of a wild boar. And again siidantii mahiim uddharet where mahi is taken as people, and it is said 'when people on earth are sinking/collapsing under tyranny, he uplifts them...' as he is the ultimate absolver and terminator of the creation. Govindaraja and Tiirtha.
bhitvaa velaam samudrasya lokaan aaplaavayet vibhuH |
vegam vaa api samudrasya vaaayum vaa vidhamet sharaiH || 3-31-25
vegam vaa api samudrasya vaaayum vaa vidhamet sharaiH || 3-31-25
25. vibhuH= lord Rama; bhitvaa samudrasya velaam= breaching, ocean's, shoreline; lokaan aaplaavayet= worlds, he will deluge; samudrasya vegam vaa api= of ocean, speed [turbulence,] or, even; vaaayum vaa= [or that causer of turbulence,] wind, even if; sharaiH vi dhamet= with arrows, verily, stalls.
"On breaching the shoreline of the ocean with his arrows that lord Rama can deluge worlds, and he can stem the tide of turbulent ocean, or can even stall the agent of that turbulence, namely the wind. [3-31-25]
The deluging worlds suggest samkarSaNa aspect. Govindaraja. Because he deluges all the worlds, he is yuga antakaH 'the epoch-ender...' The said 'Air' suggests other elements also, like Fire, Water etc., as said in pR^idvii apsu liiyate, aapaH tejasa liiyate 'earth merges in waters, waters merges in fire...' thus he can stem the tide of all the elements, taking samhR^itya from the next verse. Tiirtha.
sa.mhR^itya vaa punar lokaan vikrameNa mahaayashaaH |
shakataH shreSThaH sa puruSaH sraSTum punar api prajaaH || 3-31-26
shakataH shreSThaH sa puruSaH sraSTum punar api prajaaH || 3-31-26
26. vaa= or; mahaa yashaaH= great-glorious one; saH puruSaH shreSThaH= he that, among men, ablest one; punaH lokaan= again, worlds; vikrameNa= by his valour; samhR^itya= on destroying [dissolving]; prajaaH punaH api sraSTum shakataH= people [creation,] again, even, to create, he is capable.
"That great valorous and the ablest among humans is capable to destroy all the worlds with his valour, and even capable of creating the people again.
Or, again dissolving all the worlds into himself, that great contemplator who transcends all is even capable of creating the creation again from out of him. [3-31-26]
The word shR^STi does not mean crafting anything anew. It is from sR^ij 'releasing out...' The innate souls jiiva are not created anew, they are ever there. But they emerge out of Brahman and resolve in Him according to their karmic cycle. This is Gita's concept. He 'creates worlds again...' indicates that in earlier eras also he is the Creator. vikrameNa is not always 'by valorousness' but 'just by contemplation...' He can create, rather evolve from his within, because he is mahaa yashaH 'glorious...' since Veda-s say eko ha vai naaraayaNa, paraa asya shakti, etasya vaa a ksharasya How can a man do all these thing? For this it is said saH shreSThaH puruSaH 'he is more than, better than, transcendent, to humans...' but not 'best among men' as routinely said above. The word punaH 'again' is used twice, one belongs to the earlier dissolutions and creations and another to the forthcoming ones. Tiirtha.
na hi raamo dashagriiva shakyo jetum raNe tvayaa |
rakshasaam vaa api lokena svargaH paapa janaiH iva || 3-31-27
rakshasaam vaa api lokena svargaH paapa janaiH iva || 3-31-27
27. dashagriiva= oh, Dashagriiva; raamaH raNe tvayaa [vaa]= Rama, in war, by you, [either]; rakshasaam lokena vaa api= with demons, with the hosts of demons [not world,] or, even; jetum= to conquer; svargaH paapa janaiH iva= heavens, by sinning, people, like [as if conquered]; na shakyaH hi= not, possible, indeed.
"Oh, Dashagriiva, it is impossible to conquer that Rama in war for your, either singly or along with the hosts of the demon-supporters of yours, as one heaven cannot be won by many sinners. [3-31-27]
Ravana may question this spy as, 'When I am a ten-headed-demon, and he is single headed-human, why cannot I conquer him? The reply is 'you cannot, because you have only ten heads whereas each of the two brothers has sahasra SiirSaa puruSa, sahasra aksha... 'thousands of heads and thousands of eyes...' They are invincible whether you attack him singly or along with hosts of other sinister demons of your like, namely Namuchi, Hiranayakashyapa, Shambara et al. No one can conquer him. The analogy is like this. Though there are many sinners in many worlds, all put together are not able to conquer one single heaven. Tiirtha. anena p˜piÿ÷hai× svarga× pr˜ptum na þakyata iti uktam - - anena suk®tin˜m svarga× p˜piÿ÷h˜n˜m naraka iti s¨citam - dk .
na tam vadhyam aham manye sarvaiH deva asuraiH api |
ayam asya vadha upaaya tat ekamanaaH shR^iuNu || 3-31-28
ayam asya vadha upaaya tat ekamanaaH shR^iuNu || 3-31-28
28. sarvaiH deva asuraiH api= by all, gods, demons, even; tam= him, Rama; vadhyam= as killable; aham na manye= I, do not, think; asya vadha upaaya= him, to kill, idea; ayam= is this one; tat [mama]= that, from me; eka manaaH shR^iuNu= that, single, minded [attentively,] you listen.
"I do not think that he is killable even for all god and demons, and this is the idea to kill him, and to this you may listen attentively. [3-31-28]
The 'gods and demons...' is said in plural, deva asuraiH even then sarva 'all' is also incorporated. This is to say that even in the forthcoming eras also he is invincible. Then the spy says an unasked for opinion, aham manye 'I admit... that he is unkillable... though I belong to the clan of demons, on seeing Rama's valour in person, some wisdom dawned on me by the merit of my earlier births, but you are not able to open your eyes as yet, because you are still a stupid...' aasuriim yonim aapanaa muuDhaa janmani janmani... Gita 16-20. Tirtha.
Sage Valmiki is speaking through the tongue of this Akampana, the spy, about the invincibility of Rama. Govindaraja.
bhaaryaa tasya uttamaa loke siitaa naama sumadhyamaa |
shyaamaa sama vibhakta a.ngii strii ratnam ratna buuSitaa || 3-31-29
shyaamaa sama vibhakta a.ngii strii ratnam ratna buuSitaa || 3-31-29
29. loke= in world; uttamaa= an excellent [woman]; shyaamaa= youthful; sama vibhakta angii= well, divided [symmetrical,] limbed; strii ratnam= lady, jewle-like; ratna buuSitaa= with jewels [jewellery,] adorned with; siitaa naama= Seetha, known as; su madhyamaa= slender, waisted one; tasya bhaaryaa= is his, wife.
"An excellent woman in the world is there, a youthful one with symmetrical limbs, a jewel-like lady adorned with jewellery, that slender-waisted one who is known as Seetha is his wife. [3-31-29]
na eva devii na gandharvii na apsaraa na ca pannagii |
tulyaa siimantinii tasyaa maanuSii tu kuto bhavet || 3-31-30
tulyaa siimantinii tasyaa maanuSii tu kuto bhavet || 3-31-30
30. tasyaaH tulyaa siimantinii= her, equalling - liken to, mature one; devii na eva= goddess, not, thus; gandharvii na= gandharva-female, no; apsaraa na= apsara-female, no; pannagii na ca= pannaga-female, not, even; maanuSii tu kutaH bhavet= woman, but, where, will be.
"No goddess can be likened to that mature lady; a gandharva female - no; a apsara female - no; a pannaga female -no, then how can there be a woman of her like? [3-31-30]
tasya apahara bhaaryaam tvam tam pramathya mahaavane |
siitaayaa rahito raamo na ca eva hi bhaviSyati || 3-31-31
siitaayaa rahito raamo na ca eva hi bhaviSyati || 3-31-31
31. tvam= you; mahaavane= in great-forest - in wilderness, solitude; pramathya forcefully; tasya bhaaryaam apahara= his, wife, you steal - abduct; raamaH siitaayaa rahitaH= Rama, Seetha, reft of; na bhaviSyati eva hi= not, exists, that way, indeed.
"You forcefully abduct his wife when she is in solitude, and indeed Rama will not exist reft of Seetha." Akampana advised Ravana in this way. [3-31-31]
Govindaraja says that this Akampana is talking like an enlightened sage, and Maheshvara Tiirtha says that a divine wisdom has dawned on this spy just now. Then the question that arises is: How a sagacious spy prompted Ravana to abduct Seetha? There are two answers for this.
1. Any employee is a half-slave to his master, artha daasaa janaaH sarve as the money paid makes one a slave of the payer. This spy prompted Ravana in that way because he knows that Ravana is womaniser. Like-king-like-subjects yathaa raajaa tathaa prajaaH thus great-demons think alike. Further Ravana did not ask for the triggering point for the elimination of these many demons. If Ravana questions about it, Akampana had to say that Ravana's own sister Shuurpanakha wanted to debauch. Then Ravana's rage multiplies and he may even kill Akampana.
2. All the sages, including Agastya, have declared to Rama that they have planned to bring Rama to Janasthaana only to eliminate the demons at Janasthaana and going further from Janasthaana to Lanka and eliminating Ravana is Rama's headache. Which happens owing to Seetha. ˜nŸta× tvam imam deþam up˜yena maharÿibhi× || 3-30-35 Thus this sagacious Akampana is plotting to bring Seetha firstly, for whom Rama comes conquering Ravana, and then the demons on earth will be eradicated. Without Janasthaana Lanka is nothing but an open-door castle. So, the sages paved way for Rama through Janasthaana to Lanka.
arocayat tad vaakyam raavaNo raakshasa adhipaH |
ci.ntayitvaa mahaabaahuH aka.mpanam uvaaca || 3-31-32
ci.ntayitvaa mahaabaahuH aka.mpanam uvaaca || 3-31-32
32. raakshasa adhipaH raavaNaH= demons, chief, Ravana; tat vaakyam arocayat= that, word [idea,] favoured; mahaa baahuH= mighty armed Ravana; cintayitvaa= thought of it; akampanam uvaaca= to Akampana, spoke.
The chief of demons Ravana favouring that idea thought of it and that mighty armed Ravana then spoke to Akampana. [3-31-32]
baaDham kalyam gamiSyaami hi ekaH saarathinaa saha |
aaneSyaami ca vaidehiim imaam hR^iSTo mahaa puriim || 3-31-33
aaneSyaami ca vaidehiim imaam hR^iSTo mahaa puriim || 3-31-33
33. baaDham= Agreed!; kalyam= in early morning; ekaH= alone; saarathinaa saha= charioteer, with; gamiSyaami hi= i will go, indeed; hR^iSTaH= delightedly; vaidehiim imaam mahaa puriim= Vaidehi, to this, great, city - elegant Lanka; aaneSyaami ca= I wish to lead her in, also.
"Agreed! I wish to go alone early in the morning with a charioteer and I delightfully wish to lead Vaidehi into the elegant city Lanka." Ravana declared that way. [3-31-33]
tat evam uktvaa prayayau khara yuktena raavaNaH |
rathena aaditya varNena dishaH sarvaaH prakaashayan || 3-31-34
rathena aaditya varNena dishaH sarvaaH prakaashayan || 3-31-34
34. raavaNaH tat evam uktvaa= Ravana, that, that way, on saying; khara yuktena= mules [like animals,] yoked with; aaditya varNena= sun-like, in dazzle; rathena= with chariot; sarvaaH= dishaH prakaashayan= all, directions, making to glitter; prayayau= journeyed.
Saying so Ravana journeyed in a chariot that is yoked with mule-like horses, and that has the dazzling of the sun, whereby all the directions are made to glitter. [3-31-34]
sa ratho raakshasa i.ndrasya nakshatra pathago mahaan |
ca.ncuuryamaanaH shushubhe jalade ca.ndramaa iva || 3-31-35
ca.ncuuryamaanaH shushubhe jalade ca.ndramaa iva || 3-31-35
35. raakshasa indrasya= of demon, lord; cancuuryamaanaH [sancaaryamaaNaH]= while speedily progressing; nakshatra patha gaH= on starry, way, while going; mahaan great one [opalescent chariot - French opale or Latin opalus, probably ultimately from Sanskrit upalas ‘precious stone']; saH rathaH= that, chariot; jalade candramaa iva= in clouds, moon, as with; shu shubhe= verily, shone forth.
That opalescent chariot of the lord of demons while speedily progressing through starry way shone forth as if it is the moon in clouds. [3-31-35]
sa duure ca aashramam gatvaa taaTakeyam upaagatam |
maariicena arcito raajaa bhakshya bhojyaiH amaanuSaiH || 3-31-36
maariicena arcito raajaa bhakshya bhojyaiH amaanuSaiH || 3-31-36
36. saH= he that Ravana; duure= at a distant place; [maareecha] aashramam gatvaa= [Maareecha's,] to hermitage, on going; taaTakeyam upaagatam= by Taka's son, approached - received; a+maanuSaiH bhakshya bhojyaiH= unavailable, to humans, with sweetmeats, savouries; maariicena= by Maareecha; raajaa= king; arcitaH= is venerated.
On going to the hermitage of Maareecha which is at a distant place Maareecha the son of Tataka received Ravana and venerated that king of demons with sweetmeats and savouries that are unavailable to humans. [3-31-36]
The food items bhakshya are the supplementary items like laddu-s, jilebi, etc., and the like, whereas the bhojya items are boiled-rice, wheat-bread etc., the staple food items. The word a+maanuSaiH may also mean 'inhuman' but nowhere we find Ravana taking such a lowly food.
tam svayam puujayitvaa tu aasanena udakena ca |
artha upahitayaa vaacaa maariico vaakyam abraviit || 3-31-37
artha upahitayaa vaacaa maariico vaakyam abraviit || 3-31-37
37. maariicaH tam aasanena udakena ca= Maareecha, him - Ravana, with [proper] seat, by water, also; svayam puujayitvaa tu= in person, on worshipping [attending to]; artha upahitayaa vaacaa= meaning, inclusive, words; vaakyam abraviit=, sentence, spoke.
Offering proper seat and water for washing feet and hands Maareecha personally attended Ravana and spoke to him this sentence that is worded meaningfully. [3-31-37]
kashcit sukushalam raajan lokaanaam raakshasaadhipa |
aasha.nke na atha jaane tvam yataH tuurNam upaagatam || 3-31-38
aasha.nke na atha jaane tvam yataH tuurNam upaagatam || 3-31-38
38. raakshasa adhipa raajan= to demons, being the supremo, oh, king; lokaanaam su kushalam kashcit= for subjects, verily, safe somehow - is everything well with your subjects, namely demons; atha= now; yataH= for what [reason]; tvam tuurNam upaagatam= you, rushingly, neared - came here; thereby; aashanke= I am anxious; na jaane= I do not, know.
"Oh, king and supremo of demons, I am anxious to know whether everything safe and secure to the inhabitants of your kingdom, for I am not in the know of the reason by which now you have come here rushingly. [3-31-38]
evam ukto mahaatejaa maariicena sa raavaNa |
tataH pashcaat idam vaakyam abraviit vaakya kovidaH || 3-31-39
tataH pashcaat idam vaakyam abraviit vaakya kovidaH || 3-31-39
39. maariicena evam uktaH= by Maareecha, thus, one who is said; mahaatejaa= great-radiant one; vaakya kovidaH= sentence, expert in making; saH raavaNa= he that, Ravana; tataH pashcaat= then, after - thereafter; idam vaakyam abraviit= this, sentence, spoke.
When Maareecha said so to him that greatly radiant one who is a sententious speaker that Ravana thereafter spoke this sentence. [3-31-39]
aaraksho me hataH taata raameNa akliSTa kaariNaa |
janasthaanam avadhyam tat sarvam yudhi nipaatitam || 3-31-40
tasya me kuru saacivyam tasya bhaarya apaharaNe |
janasthaanam avadhyam tat sarvam yudhi nipaatitam || 3-31-40
tasya me kuru saacivyam tasya bhaarya apaharaNe |
40. taata= oh, sire - Maareecha; a + kliSTa kaariNaa raameNa= without, tiring, making [warring, indefatigable one,] by Rama; me= my; aarakshaH= one that safeguards - the army at Janasthaana; hataH= is ruined; tat sarvam= that, all of it; [so far] a+vadhyam= un, defeatable; janasthaanam= Janasthaana; yudhi nipaatitam= in war, down, brought - brought down, ruined; tasya me= such as I am; tasya= of that one - Rama's; bhaarya apaharaNe= wife's, in kidnapping; saacivyam kuru= friendly help, you render.
"Oh, sire, Rama who is indefatigable in warring has ruined my security stationed at Janasthaana, and in war he even brought down all of Janasthaana which is undefeatable so far, such as I am, to me you have to render friendly help in kidnapping Rama's wife." [3-31-40]
raakshasendra vacaH shrutvaa maariico vaakyam abraviit || 3-31-41
aakhyaataa kena vaa siitaa mitra ruupeNa shatruNaa |
tvayaa raakshasa shaarduula ko na na.ndati na.nditaH || 3-31-42
aakhyaataa kena vaa siitaa mitra ruupeNa shatruNaa |
tvayaa raakshasa shaarduula ko na na.ndati na.nditaH || 3-31-42
41a, 42. raakshasa indra vacaH shrutvaa= demon's, chief's, words, on hearing; maariicaH vaakyam abraviit= Maareecha, words, spoke; mitra ruupeNa shatruNaa= friend, in aspect [in fakery,] by enemy; kena= by whom; saa siitaa= she that, [topic of] Seetha; aakhyaataa= is broached; raakshasa shaarduula= oh, among demons, tiger; vaa= or else; ninditaH= a censurable one; kaH tvayaa na nandati= who is, not, happy [with you, for he is giving such a self-ruinous advise.]
On hearing the words of that chief of demons, Maareecha spoke these words, "who broached the subject of Seetha with you, an enemy in the fakery of a friend? Oh, tigerly demon, who is that censurable one that is unhappy with you, since he is giving such a self-ruinous advise? [3-31-42]
siitaam iha aanasva iti ko braviiti braviihi me |
raksho lokasya sarvasya kaH shR^i.ngam cChettum icChati || 3-31-43
raksho lokasya sarvasya kaH shR^i.ngam cChettum icChati || 3-31-43
43. siitaam iha aanasva iti= Seetha, here, be brought, thus as; kaH braviiti= who, says; me braviihi= that you say it, to me; kaH= who is; sarvasya rakshaH lokasya= all of the, demons, to the throng of; shR^ingam [shR^ingam praadhaanyaso... amara kosha]= peak [prominent one]; cChettum icChati= who, to cut off, desiring to.
" 'Seetha may be brought to Lanka...' who said it, say him to me, who is that one desiring to cut off the prominence of all the demons in all worlds in saying so?
Or
"Who is desirous of getting a zenithal demon ruling all the three worlds to be cut-off when he said that Seetha shall be brought to Lanka?
Or
"Who is saying that Seetha is to be brought to Lanka with a desire to get your apogeal ten-heads that are prominent among all the clansmen of demons to be cut-off? [3-31-43]
protsaahayati yaH ca tvam sa ca shatruH asa.mshayam |
aashii mukhaat da.mSTraam uddhartum ca icChati tvayaa || 3-31-44
aashii mukhaat da.mSTraam uddhartum ca icChati tvayaa || 3-31-44
44. yaH tvam protsaahayati= he who is, you, encouraging; saH shatruH= he is, an enemy; a+ samshayam= without, doubt; tvayaa= by you; aashii mukhaat= from snake's, mouth, damSTraam= fangs; uddhartum icChati ca= to extricate, desiring, also, [through you.]
"Also, he who has motivated you in this way is an undoubted enemy of yours, for he wanted to extricate the fangs of a snake from its mouth, of course, through you. [3-31-44]
karmaNaa anena kena asi kaapatham pratipaaditaH |
sukha suptasya te raajan prahR^itam kena muurdhani || 3-31-45
sukha suptasya te raajan prahR^itam kena muurdhani || 3-31-45
45. kena= by whom; kena karmaNaa= by which, for [which] purpose; kaa patham pratipaaditaH asi= awry, path, attained [blundered upon,] you have; raajan= oh, king; sukha suptasya= comfortably, sleeping - fast asleep; te muurdhani= on your, forehead; anena pra hR^itam= by him, well, hit.
"By whom and by which purpose of his you are made to blunder upon this awry path, oh, king, it is as good as his hitting hard on your head while you are fast asleep. [3-31-45]
vishuddha va.msha abhijanaa agra hastaH
tejo madaH sa.msthita dor??? viSaaNaH |
udiikshitum raavaNa na iha yuktaH
sa sa.myuge raaghava gandhi hastii || 3-31-46
tejo madaH sa.msthita dor??? viSaaNaH |
udiikshitum raavaNa na iha yuktaH
sa sa.myuge raaghava gandhi hastii || 3-31-46
46. raavaNa= oh, Ravana; vi shuddha vamsha abhi janaa agra hastaH= very, pure, dynasty close, people, fore, hand - one which has a impeccable dynasty and a good bloodline as its trunk; tejaH madaH= brilliance, as its rut - one that has radiance as its might; samsthita dor viSaaNaH= very firm, arms, as its tusks - one that has two tusks as firm arms; saH= he that; raaghava gandhi hastii= Raghava, redolent, elephant; samyuge= in war; udiikshitum= to raise eye and see; iha= now; na yuktaH= not, befitting.
"Oh, Ravana, it will be unbefitting to raise an eye to see Rama in war, who will be then like a majestic elephant that has an impeccable dynasty and bloodline as its mammoth trunk, personal radiance as its indomitable might, very firm pair of arms as its pernicious tusks, more so, who will be with the redolence of the irrepressible lineage of Raghava-s. [3-31-46]
asau raNa antaH sthiti sa.mdhi vaalaH
vidagdha raksho mR^iga haa nR^isi.mhaH |
suptaH tvayaa bodhayitum na shakyaH
shaaraa.nga purNo nishita asi da.mSTRaH || 3-31-47
vidagdha raksho mR^iga haa nR^isi.mhaH |
suptaH tvayaa bodhayitum na shakyaH
shaaraa.nga purNo nishita asi da.mSTRaH || 3-31-47
47. raNa antaH sthiti sandhi vaalaH= in war, being in midst, on trunk, touching, tail - to be in the midst of war itself is the fury of that lion, by which its tail raises and touches the back of its trunk; vidagdha rakshaH mR^iga haa= expert, demon, deer, killer - that lion is the killer of the expert killers, namely the demons; shaara anga purNaH= arrows, as it limbs, full-fledged with, accomplished with; that lion's sturdy limbs are its arrows; nishita asi damSTRaH= sharp, sword, fanged with; that lion's fangs are its swords; suptaH asau nR^i simhaH= sleeping one, man, lion; tvayaa bodhayitum na shakyaH= by you, to become aware of [to awaken,] not, possible - do not dare to rouse it.
"To be in the midst of war itself is the fury of that lion called Rama, by which that lion raises its tail touching the back of its trunk, that lion is all-inclusive with forelegs, paws, and claws that are included in arrows, while its fangs are swords, and it is the killer of the deer called the expert killer-demons, and mind you, do not dare to rouse that sleeping man-lion. [3-31-47]
The nara-simha, man-lion incarnation is suggested here.
caapaapahaare bhuja vega pa.nke
shara uurmimaale su mahaa aahava oghe |
na raama paataala mukhe ati ghore
praskanditum raakshasa raaja yuktam || 3-31-48
shara uurmimaale su mahaa aahava oghe |
na raama paataala mukhe ati ghore
praskanditum raakshasa raaja yuktam || 3-31-48
47. raakshasa raaja= oh, demons, king; caapa apahaare= bow, as crocodile; bhuja vega panke= arm's, speed, as slough [quagmire]; shara uurmimaale= arrows, as tides; su mahaa aahava oghe= with great, immensity, war, called tideland; ati ghore= very, dangerous; in such a; raama paataala mukhe= in Rama [named,] netherworld - abyssal ocean, in mouth of; pra skanditum [na ] yuktam= verily, to slide, not, apt.
"His bow is crocodilian, his shoulder-speed is quagmire, his arrows are tidal, and the great immensity of his war itself is a tideland, and oh, king of demons, it is inapt of you to slide down into the much-ghoulish mouth of that abyssal ocean, called Rama. [3-31-48]
The crocodile catches at the very moment of falling of its prey, the arrows make one to sink into a quagmire without any hope of coming up, and when the arrows once discharged tidally, the battlefield becomes a tideland inundated with his arrows. Thus, it is impossible to crossover that oceanic netherworld, called Rama. Tiirtha.
prasiida la.nkeshvara raakshasendra
la.nkaam prasanno bhava saadhu gacCha |
tvam sveSu daareSu ramasva nityam
raamaH sa bhaaryo ramataam vaneSu || 3-31-49
la.nkaam prasanno bhava saadhu gacCha |
tvam sveSu daareSu ramasva nityam
raamaH sa bhaaryo ramataam vaneSu || 3-31-49
49. lankeshvara raakshasendra= lord of Lanka, demon-king; prasiida= be appeased [towards Rama]; saadhu lankaam gacCha= gently, to Lanka, you proceed; prasannaH bhava= be quietened, you be; tvam nityam sveSu daareSu ramasva= you, always, in your, wives, you take delight; raamaH sa bhaarya vaneSu ramataam= Rama, with his, wife, in forest, let him be delighting.
"Oh, lord of Lanka, be appeased towards Rama, be quietened and gently proceed to Lanka. You take delight in your wives, and let Rama be delighting with wife in forests." Thus Mareecha spoke to Ravana. [3-31-49]
Suffix: 'forgive what has happened, remit a disastrous war on Lanka, be pleased with what you have and be content with it, holdback your greediness...'
evam ukto dashagriivo maariicena sa raavaNaH |
nyavartata puriim la.nkaam vivesha ca gR^iha uttamam || 3-31-50
nyavartata puriim la.nkaam vivesha ca gR^iha uttamam || 3-31-50
50. maariicena evam uktaH= by Maareecha, this way, who is spoken dashagriivaH saH raavaNaH= ten faced, he that, Ravana; lankaam puriim nyavartata= to Lanka, city, returned; gR^iha uttamam vivesha ca= house - palace, best one, entered, also.
When thus said by Maareecha that ten faced Ravana returned to his city Lanka and entered his best house and home. [3-31-50]
.
Endnote
This chapter is a scarecrow to the aesthetics of Ramayana and a milestone to commentators of Ramayana. We usually find in Ramayana spectacular entrances for cities, characters, and situations. Before such a fantastic entrance of Ravana, for which a full sarga/chapter is allotted, this chapter is said to be a glaring hurdle. In here, this Akampana is glorified as a sagacious person, yet he gives advise to Ravana to abduct Seetha. This advice is said to contain the setting of the ultimate war-field in Lanka. But, the weight of the very same advise by Shuurpanakha is lost to this of a spy. Shuurpanakha's intent is very clear, but the meaning, purpose and the achievement of this spy is very unclear, except to that which is said by commentators.
Ravana on going to Maareecha, and hearing all indirect puraNa-s 'mythologies...' returns to Lanka as a gentleman. If he were to be this gentle, Ramayana would not be there. But Maheshvara Tiirtha, the commentator say: ata eva r˜vaõasya sŸt˜ r˜ma bh®tyatvena t˜ uddisya tena vakÿyam˜õ˜ni b˜hya d®ÿ÷y˜ durbh˜ÿaõa vat pratŸyam˜n˜ni api v˜ky˜ni - - vastuta× stuti par˜õi eva Maheshvara Tiirtha 'Though the utterances of Ravana apparently mean as vile, but their subtext is that of a devotee of Vishnu.'
If Ravana is a true devotee, basing on many mythologies and sub-mythologies, the way in which he treated Seetha in Lanka is evident and it pictures him as a clear-cut villain. Thus another commentator, Rama Tilaka, whose aim is to elicit literary values of Ramayana, dismisses all this. Whether this chapter is interpolated or original, this is included in traditional versions, and hence it is to be sincerely incorporated because commentators have said a lot about it. So goes the tradition.
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe eka tri.msha sargaH
Thus, this is the 31st chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 32
Introduction
The pomp and pageantry of Ravana is portrayed along with his idiosyncrasy and individuality, his triumphs and victories, his jalousies and covetousness. Shuurpanakha approaches him to inform of her fate at the hand of Lakshmana.
tataH shuurpaNakhaa dR^iSTvaa sahasraaNi caturdasha |
hataani ekena raameNa rakSasaam bhiima karmaNaam || 3-32-1
duuSaNam ca kharam caiva hatam trishirasam raNe |
dR^iSTvaa punar mahaanaadam nanaada jalada upamaa || 3-32-2
hataani ekena raameNa rakSasaam bhiima karmaNaam || 3-32-1
duuSaNam ca kharam caiva hatam trishirasam raNe |
dR^iSTvaa punar mahaanaadam nanaada jalada upamaa || 3-32-2
1, 2. tataH= then; shuurpaNakhaa= Shuurpanakha; ekena raameNa= by lone, Rama; bhiima karmaNaam rakSasaam catur dasha sahasraaNi= of heinous, acts - crimes, demons, four, ten, thousand; hataani dR^iSTvaa= as exterminated, on seeing; trishirasam duuSaNam ca kharam caiva= Trishira, Duushana, also, Khara, also thus; raNe= in war; hatam dR^iSTvaa= killed, on seeing; punaH= again; jala da upamaa= water, giver [cloud,] in simile; mahaa naadam nanaada= great, blare, blared.
On seeing the fourteen thousands demons of heinous crimes, and even on seeing Trishira, Duushana, and even Khara, who are all exterminated by lone Rama, then Shuurpanakha emitted a thunderous blare like a thundercloud. [3-32-1, 2]
saa dR^iSTvaa karma raamasya kR^itam anyaiH suduSkaram |
jagaama parama udvignaa la.nkaam raavaNa paalitaam || 3-32-3
jagaama parama udvignaa la.nkaam raavaNa paalitaam || 3-32-3
3. saa= she; anyaiH su duS karam= to others, highly, not, possible; raamasya kR^itam karma= what Rama, has done, the deed; dR^iSTvaa= having seen; parama udvignaa= highly, agitated; raavaNa paalitaam lankaam jagaama= by Ravana, ruled, to Lanka, she hurried to.
Highly agitated to witness the deed done by Rama, which deed is highly impossible for others, she hurried Lanka ruled by Ravana. [3-32-3]
saa dadarsha vimaana agre raavaNam diipta tejasam |
upopaviSTam sacivaiH marudbhiH iva vaasavam || 3-32-4
upopaviSTam sacivaiH marudbhiH iva vaasavam || 3-32-4
4. saa= she; marudbhiH vaasavam iva= with Wind-gods, Indra, as with; sacivaiH= with ministers; upa upa viSTam= nearly, nearby, seated; diipta tejasam= fulgent, with his own radiance; raavaNam= at Ravana; vimaana agre= in aircraft [divine aircraft named Pushpaka,] midst of, or, on the top of a skyscraper; dadarsha= she saw.
She saw Ravana who is fulgent with his own radiance, seated with ministers at his nearby in the midst of the divine aircraft Pushpaka, as with Indra who will be sitting amidst wind-gods. [3-32-4]
The place where Ravana is sitting can be said as 'at the top floor of a multi-storeyed building...' as the word vimaana means 'atop...' of a house, temple-towers etc. But it can also be said Pushpaka aircraft as said in Dharmaakuutam: tatra ca vicitra vim˜na madhyage k˜ncana maya ˜sane - -
The words upa upa viSTa 'the ministers are sitting near him, and are in attendance upon him...' by the use of extra preposition upa, but in the course of time the idea of 'nearness or proximity' are lost and it came be used as just 'sitting...' Thus, the tautological tendencies were influencing Sanskrit' - Pt. Satya Vrat in Ramayana - A Linguistic Study.
aasiinam suurya sa.mkaashe kaa.ncane paramaasane |
rukma vedi gatam praajyam jvala.ntam iva paavakam || 3-32-5
rukma vedi gatam praajyam jvala.ntam iva paavakam || 3-32-5
5. suurya samkaashe= to Sun, who is similar to - Ravana; kaancane parama aasane= golden, supreme, on a throne; thus who is like; rukma vedi gatam= with golden, Fire-altar, going in - available in that Altar; pra ajyam= plentifully, drenched with ghee - clarified butter; jvalantam= flaring up; paavakam iva= Ritual-fire, as with; aasiinam= who is seated; Shuurpanakha saw.
Seated similar to the Sun in firmament on a supreme golden throne, which resembles a golden Altar of Fire, and he himself resembling the blazing Ritual-fire spurting out of it when that Golden-Fire-Altar is drenched with plentiful ghee, she saw such a Ravana. [3-32-5]
Ravana is seated similar to the Sun in firmament on a supreme golden throne, which resembles a golden Fire-altar, laid with golden bricks. Mud-bricks will be used in Vedic-rituals in ordinary fashion, while he is a special fire in a special golden altar. When much ghee is poured into that Golden-Fire-Altar continually, it is natural for the fire to blurt up, so also Ravana is flaring up when his needs are oblated in that fire, and his glow is heightening with every pour of ghee-oblation, rather fulfilment of each need.
On conquering all the worlds Ravana assumed indratva 'Indra-hood.' So all the oblations in rituals shall belong to Ravana. Any ritual other than this variety will be hindered or spoiled by this demon group. This is the real problem of all the celestials, as they are not getting their due of oblations through Vedic-rituals. Ravana's throne, rather the seat of authority, itself is the Golden-Ritual-Altar of its kind, and every praise, or extolment of Ravana is a hymn in his eulogy, and any offering made anywhere in his jurisdiction is an offering made into that Ravana-Fire-Altar. That absolute power of Ravana is making him to glow to the bedazzlement of all the worlds. And how he got that Indrahood is said next.
deva gandharva bhuutaanaam R^iSiiNaam ca mahaatmanaam |
ajeyam samare ghoram vyaatta aananam iva antakam || 3-32-6
ajeyam samare ghoram vyaatta aananam iva antakam || 3-32-6
6. deva gandharva bhuutaanaam= by gods, by gandharva-s, by [other] beings; mahaa aatmanaam R^iSiiNaam ca= by exalted, souls, sages, also; samare a +jeyam= in war, not, conquerable one - Ravana; ghoram= catastrophic in look; he is like; vyaatta [vi aatta] aananam antakam iva= verily, gaping, mouth, Terminator, as with.
An invincible one either for gods or gandharva-s, or to sages with exalted souls, or even to any other entity worth its name, whose appearance itself is catastrophic, and who is sitting identical to the Terminator, as though that Terminator himself is sitting with a wide gaped mouth, at such a Ravana Shuurpanakha saw. [3-32-6]
deva asura vimardeSu vajra ashani kR^ita vraNam |
airaavata viSaaNa agraiH utkR^iSTa kiNa vakSasam || 3-32-7
airaavata viSaaNa agraiH utkR^iSTa kiNa vakSasam || 3-32-7
7. deva asura vi mardeSu= in gods, demons, highly trampling down - in many combats; vajra ashani kR^ita [su bahusho] vraNam= Vajra weapon of Indra, by Thunderbolt, made, [very many,] bruises; airaavata viSaaNa agraiH= Airavata - elephant of Indra, with tusks, prongs of; utkR^iSTa kiNa vakSasam= when gored, blotched, chest.
One who is severally bruised in several combats of gods and demons with the thunderbolts from the Vajra weapon of Indra, and one who is severally blotched on his chest when the prongs of the tusks of Airavata, the lordly elephant of Indra, gored his chest, at such a Ravana Shuurpanakha saw. [3-32-7]
vi.mshat bhujam dasha griivam darshaniiya paricChadam |
vishaala vakSasam viiram raaja lakSmaNa lakSitam || 3-32-8
vishaala vakSasam viiram raaja lakSmaNa lakSitam || 3-32-8
8. vimshat bhujam= having twenty, arms; dasha griivam= having ten, throats [faces]; darshaniiya paricChadam= one with conspicuous, white parasol, [white fans etc., meaning that he has all regalia of Indra]; vishaala vakSasam= one with broad, chest; viiram= at brave one; raaja lakSmaNa lakSitam= one with kingly, attributes, attributed with.
One who has twenty arms, ten faces and a broad chest, and a possessor of all regalia of Indra like white parasol, white fanning instruments, colours and the like insigne, and at that brave one who is attributed with all of the kingly attributes, Shuurpanakha saw. [3-32-8]
Ravana is said to have four legs also in naaradiiya jaimini Ramayana: dasha aasyam vi.mshati bhujam bhinna anjana cayamopamam | paadaiH catur ati ugram taamroSTam 11 chapter, 75 verse. In Raghuvamsha in 18th chapter bhujamuurthoru baahulyaa dekopidhana daanuja etc., but not vividly portrayed elsewhere.
naddha vaiduurya sa.nkaasham tapta kaancana kuNDalam |
subhujam shukla dashanam mahaa aasyam parvatopamam || 3-32-9
subhujam shukla dashanam mahaa aasyam parvatopamam || 3-32-9
9. naddha vaiduurya sankaasham= studded, vaiduurya gems [Lapis, cats-eye gems,] one gleaming alike; tapta kaancana kuNDalam= one with burnt [refined,] gold, ear-knobs; su bhujam= with robust, arms; shukla dashanam= with whitely, teeth; mahaa aasyam= wide, mouthed; parvata upamam= mountain, in simile to.
Blent with the gleam of the Lapis gems studded in his ornaments his glisten is alike that gem, while his ear-knobs are made out of refined gold, and his arms strongish, teeth whitish, mouth widish and he is mountainous, and Shuurpanakha saw such a Ravana. [3-32-9]
viSNu cakra nipaataiH ca shatasho deva sa.myuge |
anyaiH shastraiH prahaaraiH ca mahaayuddheSu taaDitam || 3-32-10
anyaiH shastraiH prahaaraiH ca mahaayuddheSu taaDitam || 3-32-10
10. deva samyuge= gods, in war with; shatashaH= hundreds [of times]; viSNu cakra nipaataiH ca= Vishnu's, disc, with assaults of, also; [anyaiH ] mahaa yuddheSu= in [other,] great wars - gruesome wars; anyaiH shastraiH prahaaraiH ca= with other, missile, by assaults of, also; [shatashaH] taaDitam= he is assaulted - assaults known through scars on body.
His body bears hundreds of welts caused when assaulted with Vishnu-disc for hundreds of times in wars with gods, and when assaulted for hundreds of times with the other assaults-missiles in other gruesome wars as well, and Shuurpanakha saw at such a Ravana. [3-32-10]
The disc of Vishnu here does not mean the sudarshana cakra of Vishnu. This is yet another missile which is one among many given to Rama by Vishvamitra. This sudarshana cakra is a 'thought of Vishnu to eliminate the vice...' sankalpa, a conceptually symbolic missile in one of his hands. But in the core of its essence it is no disc with any sprockets and central thumb-hole etc. pr˜õo may˜ kriy˜ þakti× | bh˜va unmeÿa udyama× | sudarþanam ca saðkalpa× | þabd˜ pary˜ya v˜cak˜× -- ahirbujña v˜kya 'sudarshana is my be causative thinking, words are just alternatives...' ahirbudhnya aphorisms. This narration is to portray that Ravana has war-wounds on all over his limbs. Though hit by Thunderbolts or missiles for umpteen times, he is just wounded but not dead and he is on such a winning spree, ineradicably.
aahata a.ngam samastaiH ca deva praharaNaiH tathaa |
akSobhyaaNaam samudraaNaam kSobhaNam kSipra kaariNam || 3-32-11
akSobhyaaNaam samudraaNaam kSobhaNam kSipra kaariNam || 3-32-11
11. tathaa= likewise; samastaiH deva praharaNaiH= with all of the, gods, hacking [missilery]; aahata angam ca= hacked, limbs, even having; a + kSobhyaaNaam samudraaNaam= not, perturbable, oceans; for them; kSobhaNam= who can roil, agitator; kSipra kaariNam= a swift, perpetrator.
Likewise, whose limbs are thrashed with thrashing missilery of all gods, whereby his body and soul have become harsh, thus he can perpetrate anything swiftly at his will, and he who can capably roil an un-perturbable ocean at his wish, at such Ravana Shuurpanakha saw. [3-32-11]
kSeptaaram parvata agraaNaam suraaNaam ca pramardanam |
ucChettaaram ca dharmaaNaam para daara abhimarshanam || 3-32-12
ucChettaaram ca dharmaaNaam para daara abhimarshanam || 3-32-12
12. parvata agraaNaam= to [of] mountain, peaks; kSeptaaram= volleyer of; suraaNaam ca pra mardanam= of gods, even, extreme, represser of; dharmaaNaam ca ucChettaaram= ethical values, even, an extirpator of; para daara abhimarshanam= other's, wives, [touches] molester.
At him who is a volleyer of mountain peaks, a represser of gods, an extirpator of ethical values, and a molester of others wives, Shuurpanakha saw. [3-32-12]
sarva divya astra yoktaaram yaj~na vighna karam sadaa |
puriim bhogavatiim gatvaa paraajitya ca vaasukim || 3-32-13
takSakasya priyaam bhaaryaam paraajitya jahaara yaH |
puriim bhogavatiim gatvaa paraajitya ca vaasukim || 3-32-13
takSakasya priyaam bhaaryaam paraajitya jahaara yaH |
13, 14a. sarva divya astra yoktaaram= every, divine, missile, marksman of; sadaa yaj~na vighna karam= always, Vedic-rituals, obstacles, causer [interdictor]; such a Ravana she saw; yaH= who; bhogavatiim puriim gatvaa= Bhogavati, to city, on going; vaasukim paraajitya ca= Vaasuki [the King of Serpents,] on defeating, also; takSakasya priyaam bhaaryaam= Taksha's, dear, wife; paraajitya jahaara= on defeating [molesting,] abducted.
He who is a marksman of every divine missile, and an ever interdictor of Vedic-rituals, and who on going to the city named Bhogavati, the capital of Naga-s, and on defeating Vaasuki, the King of Serpents, has abducted the dear wife of Taksha on molesting her, and Shuurpanakha saw such a molester of others wives. [3-32-13, 14a]
kailaasam parvatam gatvaa vijitya nara vaahanam || 3-32-14
vimaanam puSpakam tasya kaamagam vai jahaara yaH |
vimaanam puSpakam tasya kaamagam vai jahaara yaH |
14b, 15a. yaH= who - Ravana; kailaasam parvatam gatvaa= to Kailash, mountain, on going; nara vaahanam= humans, as vehicle - one who has, Kubera; vijitya= on defeating; tasya kaama gam= his, by wish, transiting; puSpakam vimaanam= Pushpaka, aircraft; jahaara vai snatched away, indeed.
On going to Mt. Kailash he who has defeated the god who uses humans as his vehicle, namely Kubera, and snatched away his aircraft, namely Pushpaka, which aircraft transits at the wish of its steersman, and Shuurpanakha saw such a grabber of others possessions. [3-32-14b, 15a]
vanam caitraratham divyam naliniim na.ndanam vanam || 3-32-15
vinaashayati yaH krodhaat deva udyaanaani viiryavaan |
vinaashayati yaH krodhaat deva udyaanaani viiryavaan |
15b, 16a. viiryavaan= valiant one [Ravana]; divyam caitraratham vanam= divine, Caitraratha named, garden; naliniim= lotus-lake - puSkariNi; nandanam vanam= Nandana named, garden; deva udyaanaani= of gods, [paradisiacal] gardens; yaH= who; krodhaat vinaashayati= with enviousness, devastated.
He who enviously devastated the divine gardens of Kubera, called Caitraratha, along with a divine Lake of Lotuses pertaining to the same Kubera, called Pushkarini, and the gardens of Indra, called Nandana, along with other paradisiacal gardens of gods, Shuurpanakha saw such an envious demon. [3-32-15b, 16a]
candra suuryau mahaa bhaagau uttiSThantau para.ntapau || 3-32-16
nivaarayati baahubhyaam yaH shaila shikharopamaH |
nivaarayati baahubhyaam yaH shaila shikharopamaH |
16b, 17a. shaila shikhara upamaH= mountain's, pinnacle, in simile; he; yaH= who is - Ravana; uttiSThantau mahaa bhaagau= while rising [when they tend to rise,] highly, propitious ones [sun and moon; paran tapau= enemy-stiflers - sun and moon, or, paran tapaH= enemy-stifler - Ravana; candra suuryau= Moon, Sun are; baahubhyaam nivaarayati= with two arms, forestalls.
Shuurpanakha saw him who is similar to the pinnacle of a mountain, and who with his two hands forestalls the highly propitious ones and stiflers of their enemies, namely the Sun and Moon, when they tend to rise. [3-32-16b, 17a]
Tall as a hill that cleaves the sky, / He raised his mighty arms on high / To check the blessed moon, and stay / The rising of the Lord of Day. - Griffith.
dasha varSa sahasraaNi tapaH taptvaa mahaavane || 3-32-17
puraa svaya.mbhuve dhiiraH shiraa.msi upajahaara yaH |
puraa svaya.mbhuve dhiiraH shiraa.msi upajahaara yaH |
17b, 18a. dhiiraH yaH= courageous one, which Ravana; puraa mahaa vane= earlier, in great, forest; dasha varSa sahasraaNi= ten, years, thousand; tapaH taptvaa= asceticism, on accomplishing; svayam bhuve= from the self, created divinity [to Brahma]; shiraamsi upajahaara= heads [his ten heads,] dedicated [to Brahma.]
That courageous one who in early times has practised ascesis for ten thousand years in a great-forest, and who on accomplishing it has dedicated ten of his heads to the Self-Created Brahma, she saw such a Ravana with such ten heads. [3-32-17b, 18a]
deva daanava gadharva pishaaca pataga uragaiH || 3-32-18
abhayam yasya sa.ngraame mR^ityuto maanuSaad R^ite |
abhayam yasya sa.ngraame mR^ityuto maanuSaad R^ite |
18b, 19a. yasya sangraame= to whom, in war; maanuSaat R^ite= from humans, excepting; deva daanava gadharva pishaaca pataga uragaiH= from gods, demons, gandharva-s, devils, birds, reptiles; mR^ityutaH= from death; a + bhayam= no, fear - indemnity - is given by Brahma.
Whereby, to whom there is an indemnity against death in war at the hand of gods, demons, gandharva-s, devils, birds, or reptiles, excepting humans, and Shuurpanakha saw such an unimperilled Ravana. [3-32-18b, 19a]
mantraiH abhituSTam puNyam adhvareSu dvijaatibhiH || 3-32-19
havirdhaaneSu yaH somam upahanti mahaabalaH |
havirdhaaneSu yaH somam upahanti mahaabalaH |
19b, 20a. mahaabalaH= great-mighty- extreme-ultraist; yaH= which Ravana; adhvareSu in Vedic-rituals; [havirdhaaneSu= in oblation-vessels]; dvi jaatibhiH by twice, born - by Brahmans; abhituSTam= kept separately; mantraiH puNyam= with hymns, blest; somam upahanti= Soma-juice-oblation, expropriates,
He who is an extreme-ultraist that expropriates the Soma-juice-oblation form the vessels of oblation in Vedic-rituals, which Soma juice-oblation is blest with Vedic-hymns and kept separately by Vedic Brahmans, since it is intended and shall belong to Indra and other divinities, and she saw such a plunderer. [3-32-19b, 20a]
praapta yaj~na haram duSTam brahma ghnam kruura kaariNam || 3-32-20
karkasham niranukrosham prajaanaam ahite ratam |
karkasham niranukrosham prajaanaam ahite ratam |
20b, 21a. praapta yaj~na haram= received [culminated, ] Vedic-ritual, embezzler - Vedic ritual whose fruit is close at hand; duSTam= malicious one; kruura kaariNam= one with cruel, acts; brahma ghnam= Brahman, slayer - or, Vedic-ritual, hinderer of; karkasham= heartless one; nir anukrosham= without, goaded [rampant]; prajaanaam a hite ratam= to people, un, worthy [iniquity,] one who delights in.
He who is such an embezzler of the Vedic-rituals at the time of their culmination, a malicious one, and one with cruel acts, a hinderer of Vedic-rituals, or, the slayer of those Brahmans that conduct Vedic-rituals contrary to his wishes, and one who is heartless and a rampant demon, who is a delighter in the iniquity to the people, at him Shuurpanakha saw. [3-32-20b, 21a]
The problem with Ravana is that nobody shall surpass him or his boons, by conducting various Vedic-rituals, appeasing various gods to get better boons, or say 'a boon to kill Ravana' itself. That being his preconceived fear he lets none to conduct any Vedic sacrifice. Secondly, he has became one with Indra with the boon of Brahma. So, any ritual should be centred on Ravana, not Indra. He is not a routine Brahman slayer as he has Brahmanic origin, and his teachers are Brahmans, and the like. But he goes against those Brahmans who dare to conduct rituals for Indra and other divinities.
raavaNam sarva bhuutaanaam sarva loka bhayaavaham || 3-32-21
raakSasii bhraataram kruuram saa dadarsha mahaabalam |
raakSasii bhraataram kruuram saa dadarsha mahaabalam |
21b, 22a. saa raakSasii= she, that demoness - Shuurpanakha; sarva bhuutaanaam raavaNam= for all, beings, one who makes them to wail; sarva loka bhayaavaham= for all, worlds, alarming one; kruuram= an atrocious one; mahaabalam= highly, formidable one; bhraataram dadarsha= at brother, she, saw.
She that demoness Shuurpanakha saw her brother who makes all beings to wail, an alarming one to all the worlds, an atrocious one and highly formidable Ravana. [3-32-21b, 22a]
Ravana is the nickname of Dashagriiva, or Dashakantha, or Dashaanana, or Dashakandhara. When Ravana tried to lift up Mt. Kailash with his twenty hands, on which Shiva, Parvati, Nandi, and a host of pramatha gaNa-s are there, Shiva pressed down the Mt. Kailash with his big toe. Then Ravana's twenty hands went under Mt. Kailash and he started to yell in pain for a thousand years, terrifying all the worlds. Then, as advised by his ministers Ravana extols Shiva in a stotram, danDakam a rhythmical eulogy. That heavily worded eulogy is still available in the name of raavaNa kR^ita daNDaka. Then, Shiva releases Ravana's hands from under Mt. Kailash and blesses him to be renowned as 'Ravana' then onward. This will be in the uttara ramayaNa seventh book. Thus, Ravana is the etymological derivation of the word from the root ru 'to make noise or weep' The mantra shastra says raama patniim vanasthaam ninaaya - iti raavaNa 'one who abducted Rama's wife from woodlands...' In another way it is raavaNasya apatyam pumaan raavaNaH 'Ravana's son is Raavana.'
tam divya vastra aabharaNam divya maalya upashobhitam || 3-32-22
aasane suupaviSTam tam kaale kaalam iva udyatam |
aasane suupaviSTam tam kaale kaalam iva udyatam |
22b, 23a. divya vastra aabharaNam= with excellent, attired, who is bejewelled; divya maalya upashobhitam= with marvellous, garlands, who is shining forth; aasane su upaviSTam= on throne, conspicuously, sitting; udyatam= on the rise; kaale kaalam iva= End-Time, for Time [himself]; tam= him - she saw.
And at him who is conspicuously sitting on a throne, attired and bejewelled in excellent apparels and jewels, shining forth with marvellous garlands, and who is like the Ultimate-Time on the rise destined for the Eventual-Time. [3-32-22b, 23a]
raakSasendram mahaabhaagam paulastya kula nandanam || 3-32-23
upagamya abraviit vaakyam raakshasii bhaya vihvalaa |
raavaNam shatru hantaaram ma.ntribhiH parivaaritam || 3-32-24
upagamya abraviit vaakyam raakshasii bhaya vihvalaa |
raavaNam shatru hantaaram ma.ntribhiH parivaaritam || 3-32-24
23b, 24. raakshasii= demoness Shuurpanakha; bhaya vihvalaa= by fear, baffled; raakSasa indram mahaa bhaagam= demon's, king, highly, fortunate one; paulastya kula nandanam= Sage Pulasta's, dynasty's, a felicity of; shatru hantaaram= enemy, destroyer; mantribhiH pari vaaritam= with ministers, surrounded by; raavaNam= to Ravana; upagamya vaakyam abraviit= nearing him, sentence, spoke.
Demoness Shuurpanakha nearing Ravana, who is the highly fortunate king of demons, an enemy-destroyer and a felicity of the dynasty of Sage Pulasta, and who is now surrounded by his ministers, she spoke this sentence. [3-32-23b, 24]
tam abraviit diipta vishaala locanam
pradar.hshayitvaa bhaya lobha mohitaa |
sudaaruNam vaakyam abhiita caariNii
mahaatmanaa shuurpaNakhaa viruupitaa || 3-32-25
pradar.hshayitvaa bhaya lobha mohitaa |
sudaaruNam vaakyam abhiita caariNii
mahaatmanaa shuurpaNakhaa viruupitaa || 3-32-25
25. a + bhiita caariNii= not, fearing, in her movements - a fearless rover; mahaatmanaa viruupitaa= by great-souled one [Lakshmana,] defaced; such; shuurpaNakhaa= Shuurpanakha; bhaya lobha mohitaa= by fear [of Rama,] by craving [for Rama,] perplexed; pradarshayitvaa= on displaying [her misfortune]; diipta vishaala locanam= aglow, broad, eyed one; tam= to him [to Ravana]; su daaruNam vaakyam= very, caustic, sentence; abraviit= spoke.
She who is disfigured by the high souled Lakshmana, and who is still perplexed with the fear of Lakshmana and her own craving for Rama as well, on displaying her misfortune to everybody that fearless rover Shuurpanakha spoke this very caustic sentence to Ravana, whose eyes are broad and burning. [3-32-25]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe dvaa tri.mshaH sargaH
Thus, this is the 32nd chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 33
Introduction
Shuurpanakha taunts Ravana for his un-kingly activities, by which his kingdom is going to face a calamitous situation soon. While gibing at him she narrates how a king, really fit for kingship, shall conduct the affairs of kingdom. She speaks many paradigms on which many commentaries are declined basing on kings and their vices.
This chapter vies with the 33rd chapter of Kishkindha Kanda in the attitudes of a king and his kingship. These two chapters, as detailed by ancient commentators, equally deal with raaja niiti shastra 'political science' and there in Kishkindha the only rescue to Sugreeva is Tara, who saves the face of Sugreeva before Lakshmana, whereas in here Ravana has none to come to his aid when chided by Shuurpanakha. Though Shuurpanakha is a sultry and harpy demoness, the Sage Valmiki has put some rational words on her tongue in forewarning Ravana.
tataH shuurpaNakhaa diinaa raavaNam loka raavaNam |
amaatya madhye sa.mkruddhaa paruSam vaakyam abraviit || 3-33-1
amaatya madhye sa.mkruddhaa paruSam vaakyam abraviit || 3-33-1
1. tataH diinaa shuurpaNakhaa= then, doleful, Shuurpanakha; samkruddhaa= becoming furious; amaatya madhye= ministers, amid - in the presence of; loka raavaNam= world, on who makes to wail; raavaNam= to Ravana; paruSam vaakyam abraviit= scornful, words, spoke.
Then that doleful Shuurpanakha spoke these scornful words to Ravana who makes the world to wail in the presence of his ministers. [3-33-1]
pramattaH kaama bhogeSu svaira vR^itto nira.nkushaH |
samutpannam bhayam ghoram boddhavyam na avabudhyase || 3-33-2
samutpannam bhayam ghoram boddhavyam na avabudhyase || 3-33-2
2. pra mattaH= highly, infatuated; you are; kaama bhogeSu svaira vR^ittaH= in lustful, gratifications; without, goading [incontinent]; nir ankushaH= without, a goad - unchecked; boddhavyam= that which is to be known; sam utpannam ghoram bhayam= well arisen - surfaced, calamitous, jeopardy; na avabudhyase= not, observant - as a king.
"Highly infatuated with lustful gratifications you are incontinent and unchecked, thus you are unobservant of a calamitous jeopardy that has surfaced, though you ought to be observant of it as a king. [3-33-2]
saktam graamyeSu bhogeSu kaama vR^ittam mahiipatim |
lubdham na bahu manyante shmashaana agnim iva prajaaH || 3-33-3
lubdham na bahu manyante shmashaana agnim iva prajaaH || 3-33-3
3. graamyeSu bhogeSu saktam= in dirty, pleasures, clinging to; kaama vR^ittam= self, driven - deports in overly self-assured manner, swaggeringly; lubdham= with self-serving motives; mahiipatim= at king; prajaa= people; shmashaana agnim iva= in crematory ground, fire - crematory-fire, like; na bahumanyante= will not, honour.
"If a king deports himself in an overly self-assured manner, that too with self-serving motives, and clings only to dirty pleasures, he will be unhonoured by people as with a crematory fire. [3-33-3]
For those who are self-centred there will be no fear, no shame. artha ˜tur˜õ˜m na gurur na bandhu× | k˜ma ˜tur˜õ˜m na bhayam na lajja | kÿudha ˜tur˜õ˜m na rucir na pakvam | vidya ˜tur˜ õ˜m na sukham na nidr˜ -- nŸti þ˜stra 'for money-mongers no venerable ones, no relative... for lust-mongers no fear, no shame... for food-mongers no taste, no proper baking... for education-mongers, no comfort, no sleep...' morals.
svayam kaaryaaNi yaH kaale na anutiSThati paarthivaH |
sa tu vai saha raajyena taiH ca kaaryaiH vinashyati || 3-33-4
sa tu vai saha raajyena taiH ca kaaryaiH vinashyati || 3-33-4
4. yaH paarthivaH= which, king; kaale= on time; kaaryaaNi= concerns; svayam= personally; na anu tiSThati= will not, deal with; saH= he; raajyena saha= kingdom, along with; taiH kaaryaiH ca [saha]= with those, concerns, [together with]; vinashyati vai= gets ruined, indeed.
"The king who will not deal with the concerns of kingdom, in person and on time, he and his kingdom and even those concerns of his kingdom will get ruined. [3-33-4]
This can also be expressed as: saH taiH kaaryaiH saha raajyena ca vinashyati '...by those very issues of kingdom, the king along with his kingdom gets ruined...' because the major issue on hand is Rama and Lakshmana and they can ruin Ravana and his kingdom. Inordinate revelling in comforts and lust makes a king weak in body, mind, and time. The timely actions he is supposed to take do not come to mind because mind is weakened and benumbed. Then he is liable to believe his aids that may precisely land him into further troubles. Hence a king / ruler has to take actions and decisions personally, on time, duly remaining firm by his body and mind.
ayukta caaram durdarsham asvaadhiinam naraadhipam |
varjayanti naraa duuraat nadii pa.nkam iva dvipaaH || 3-33-5
varjayanti naraa duuraat nadii pa.nkam iva dvipaaH || 3-33-5
5. a+yukta caaram= not, with, spies - inaccessible to spies; dur darsham= impossible, to see [unavailable for an audience]; a+sva+adhiinam= not, in one's own, control - not, self-possessed, intemperate; nara adhipam= peoples, lord of - king; naraa= people - subjects; dvipaaH nadii pankam iva= elephants, river's, mud, as with; duuraat varjayanti= from distance, will eschew.
"If a king is inaccessible to spies for exchange of information, unavailable for subjects for an audience for a similar appraisal, more so if he is intemperately not able to impose self-discipline, people will eschew such a king from a distance as elephants will refrain themselves from the mud of river from a distance. [3-33-5]
Shuurpanakha knows that Ravana has spies all around, but she is also in the know that they are worthless fellows because they narrate mythologies after every thing is ruined, as was done by Akampana in the previous episode. There is none to caution him beforehand excepting herself, that is her confidence. So, she is haranguing Ravana to take immediate action, otherwise, there may be a mutiny or cold war in his kingdom, and his subjects may desert him during wartime, like Vibheeshana.
ye na rakSanti viSayam asvaadhiinaa naraadhipaH |
te na vR^iddhyaa prakaashante girayaH saagare yathaa || 3-33-6
te na vR^iddhyaa prakaashante girayaH saagare yathaa || 3-33-6
6. a + sva + adhiinaa= not, in self, restrained; ye naraadhipaH= which, kings; viSayam na rakSanti= kingdom, not, safeguard; te= those; vR^iddhyaa= by advantage; saagare girayaH yathaa= in ocean, mountain, like; na prakaashante= will not, outshine.
"Which of those kings that will not safeguard their kingdoms by remaining in a self-restrained manner, they will not outshine advantageously, like mountains submerged under ocean. [3-33-6]
Or
"Without keeping the kingdom under your personal control, you have shuffled the administration onto the ministers and army personnel like Khara, Duushana et al. And these figureheads alone become the tiderips, for they quarrel among themselves about the kingship of Lanka after your ruin, and they alone are floating like oceanic tides up above your head and thus you are a submerged sovereign. In any way, your doom is destined either by Rama, who is an imminent danger, or by your military managers, who are the in-built dangers."
Ravana is no doubt mountainous in his wealth and prosperity but he is engulfed in the ocean called promiscuity, and as long as those waters of lust tiderip over his head he cannot surface himself.
aatmavadbhiH vigR^ihya tvam deva ga.ndharva daanavaiH |
ayukta caaraH capalaH katham raajaa bhaviSyasi || 3-33-7
ayukta caaraH capalaH katham raajaa bhaviSyasi || 3-33-7
7. tvam= you; aatmavadbhiH= with clear-headed ones [sensible gods etc - externally]; deva gandharva daanavaiH= with gods, gandharva-s, [other] demons; vigR^ihya= belligerent; a + yukta caaraH= without, having [not employed - needful of, internally] intelligence agents; such as you are, you; capalaH= are erratic; katham raajaa bhaviSyasi= how, as king, you thrive.
"Externally you are belligerent with sensible gods, gandharva-s and other demons, and internally you are needful of intelligence agents, and such as you are, you are an erratic even, then how can you thrive as a king! [3-33-7]
Your enmity with the sensible gods will make them sensitive to be vigilant. And because there is a lack of intelligence or agents to you, added to it there is a lack of your own personal intelligence required for a king, and above all there is a lacking in the insistence of real kingship with you. Then, will not those gods take opportunity to hit you back, for everything is lacking in you, except lusting?'
tvam tu baala svabhaavat ca buddhi hiinaH ca raakshasa |
j~naatavyam tu na jaaniiSi katham raajaa bhaviSyasi || 3-33-8
j~naatavyam tu na jaaniiSi katham raajaa bhaviSyasi || 3-33-8
8. raakshasa= oh, demon; tvam tu= you, on your part; baala svabhaavat ca= you, but, of boyish, attitude [bent,] also; buddhi hiinaH ca= mind, less, also; j~naatavyam tu na jaaniiSi= knowable, but, not, knowing - because you are carefree; katham raajaa bhaviSyasi= how, as king, you thrive.
"Your bent is boyish and you are mindless, oh, demon, you are not able to know the knowable danger because you are carefree, and how do you thrive as a king! [3-33-8]
yeSaam caaraH ca koshaH ca nayaH ca jayataam vara |
asvaadhiinaa narendraaNaam praakR^itaiH te janaiH samaaH || 3-33-9
asvaadhiinaa narendraaNaam praakR^itaiH te janaiH samaaH || 3-33-9
9. jayataam vara= oh, among triumphant ones, best one - in dissent, sarcastically; yeSaam= to those; nara indraaNaam= men, lords of - for kings; caaraH ca koshaH ca nayaH ca= spies, also, treasury, also, strategies; a + sva + adhiinaa= not, in, one's own control -if they do not retain; te= they are; praakR^itaiH janaiH samaaH= peasant, people, equal to - tantamount to.
"Oh, so-called best one among triumphant kings, those kings that do not retain spies, treasuries and strategies under their control, but vouchsafe them to others, they are of a piece with the peasantry. [3-33-9]
yasmaat pashyanti duurasthaan sarvaan arthaan naraadhipaaH |
caareNa tasmaat ucyante raajaano diirgha cakSuSaH || 3-33-10
caareNa tasmaat ucyante raajaano diirgha cakSuSaH || 3-33-10
10. nara adhipaaH= oh, humans, overlord of - in dissent; yasmaat= whereby; duurasthaan sarvaan arthaan= distantly situated, all, subjects - situations; caareNa= by spies; pashyanti= those that can see; tasmaat= thereby; raajaanaH= kings; diirgha cakSuSaH ucyante long, sighted [prescient ones]; they are called.
"Oh, titular overlord of humans, only some can be called prescient kings because they see all the situations happening distantly through their spies. [3-33-10]
Though the spies bring in various pieces of information they are to be collated and analysed by the king. anena c˜reõa vyavahit˜ api arth˜ avaþyam vic˜raõŸy˜ iti s¨citam - dk 'so you neither have those intelligent spies nor the least intelligence required of a 'prescient king' thus your doom is certain.'
ayukta caaram manye tvaam praakR^itaiH sacivaiH yutaH |
sva janam ca janasthaanam nihatam na avabudhyase || 3-33-11
sva janam ca janasthaanam nihatam na avabudhyase || 3-33-11
11. a+ yukta caaram= without, having [appointed,] spies - maladroit in organising spies; tvaam= you are; praakR^itaiH sacivaiH yutaH= with artless, ministers, one associated with; manye= I believe; [yaH= which you]; janasthaanam= Janasthaana [janasthaane= in Janasthaana]; sva janam nihatam= you own, subjects, as ruined; na avabudhyase= not, cognisant of.
"I believe that you have no spies worth their profession, yet you are associated with artless ministers worthy to worship you, hence you are incognisant of the ruination of all of your subjects in Janasthaana, including Janasthaana. [3-33-11]
caturdasha sahasraaNi rakSasaam bhiima karmaNaam |
hataani ekena raameNa kharaH ca saha duuSaNaH || 3-33-12
hataani ekena raameNa kharaH ca saha duuSaNaH || 3-33-12
12. ekena raameNa= by only one, Rama; bhiima karmaNaam rakSasaam= of dreadful, deeds, demons; catur dasha sahasraaNi= four, ten, thousand; [janasthaane= in Janasthaana]; hataani= are killed; saha duuSaNaH= along with, Duushana; kharaH ca= Khara, is also - killed.
"A single soul called Rama has eliminated fourteen thousand demons of dreadful deeds in Janasthaana, even Duushana is killed, even Khara is also killed. [3-33-12]
R^iSiiNaam abhayam dattam kR^ita kSemaaH ca daNDakaaH |
dharSitam ca janasthaanam raameNa akliSTa kaariNaa || 3-33-13
dharSitam ca janasthaanam raameNa akliSTa kaariNaa || 3-33-13
13. a +kliSTa kaariNaa= without, fatigue [indefatigable,] performer of deeds - champion; raameNa= by Rama; R^iSiiNaam abhayam dattam= to sages, security, given; daNDakaaH= Dandaka forest; kR^ita kSemaaH ca= made, safeguard - rendered safe, as well; janasthaanam dharSitam ca= Janasthaana, assailed - put to rout, also.
"That indefatigable champion Rama gave security to the sages, rendered Dandaka forest safeguarded, and he put Janasthaana to rout. [3-33-13]
tvam tu lubdhaH pramattaH ca paraadhiinaH ca raavaNa |
viSaye sve samutpannam yo bhayam na avabudhyase || 3-33-14
viSaye sve samutpannam yo bhayam na avabudhyase || 3-33-14
14. raavaNa= oh, Ravana; tvam tu= you, on your part; lubdhaH= selfish; pra mattaH ca= hotheaded, also; para aadhiinaH ca= in other's, control, also - controlled by promiscuity; yaH= which, you are; sve viSaye= in one's, own kingdom; sam utpannam= rising up; bhayam na avabudhyase= calamity, not, perceptive of.
"On your part you are but selfish, hotheaded, and others like the appeasers of your lust, or these artless ministers, or those underpaid unfaithful spies hold you down, and such as you are, you are unperceptive of the calamity rising up against you in your own kingdom. [3-33-14]
tiikSNam alpa pradaataaram pramattam garvitam shaTham |
vyasane sarva bhuutaani na abhidhaavanti paarthivam || 3-33-15
vyasane sarva bhuutaani na abhidhaavanti paarthivam || 3-33-15
15. tiikSNam= overweening; alpa pradaataaram=, scanty, endower [under-payer]; pramattam= improvident; garvitam= self-conceited; shaTham= who secretly harms - dubious; paarthivam= if the king is such; vyasane= in strife; sarva bhuutaani= all, beings - subjects; na abhi dhaavanti= not, towards, run - bid goodbye to such a king.
"Should a king be overweening, an under-payer, an improvident, self-conceited, and dubious, all his subjects bid goodbye to such a king when he is in strife. [3-33-15]
atimaaninam agraahyam aatma sa.mbhaavitam naram |
krodhinam vyasane hanti sva jano api naraadhipam || 3-33-16
krodhinam vyasane hanti sva jano api naraadhipam || 3-33-16
16. ati maaninam= unduly, self-conceited; a + graahyam= not, take to - unapproachable, self-centring; aatma sam bhaavitam= soul, well, adoring [self-adulating]; naram= such a man - here such a demon; krodhinam= a spitfire; naraadhipam= such a king; sva janaH api= own, people, even - kith and kin; vyasane= in his distress; hanti= will ruin.
"Should a ruler be unduly self-conceited, self-centred, self-adulating and a spitfire too, his own kith and kin will ruin him when he is in distress. [3-33-16]
na anutiSThati kaaryaaNi bhayeSu na bibheti ca |
kSipram raajyaat cyuto diinaH tR^iNaiH tulyo bhavet iha || 3-33-17
kSipram raajyaat cyuto diinaH tR^iNaiH tulyo bhavet iha || 3-33-17
17. Which king; kaaryaaNi na anutiSThati= good offices, will not, officiate; bhayeSu na bibheti ca= in panicky [situations, who is] not, panicked, also; kSipram raajyaat cyutaH= quickly, from kingdom, on falling - when overthrown; iha= here [in world]; diinaH= on becoming debased; tR^iNaiH tulyaH bhavet= piece of straw, equated, he will be.
"That king who does not officiate his good offices, nor un-panicked into panicky situations, he will be quickly overthrown from his kingdom, and on becoming a debased individual he will be equated with a piece of straw in this world. [3-33-17]
shuSka kaaSThaiH bhavet kaaryam loSTaiH api ca paa.msubhiH |
na tu sthaanaat paribhraSTaiH kaaryam syaat vasudhaadhipaiH || 3-33-18
na tu sthaanaat paribhraSTaiH kaaryam syaat vasudhaadhipaiH || 3-33-18
18. shuSka kaaSThaiH= with dried, wood-sticks; [shuSka] loSTaiH api= with [dried up] globs, even; paamsubhiH api ca= with particles of dust, even, also; kaaryam bhavet= there will be, [some] utility [they are of some avail]; tu= but; sthaanaat paribhraSTaiH vasudha adhipaiH from position, collapsed, with earth, rulers; kaaryam na syaat= utility is not, there they are of no avail.
"Dried sticks, globs or the particles of dust are of some avail, but kings fallen from their position are of no avail. [3-33-18]
upabhuktam yathaa vaasaH srajo vaa mR^iditaa yathaa |
evam raajyaat paribhraSTaH samartho api nirarthakaH || 3-33-19
evam raajyaat paribhraSTaH samartho api nirarthakaH || 3-33-19
19. upa bhuktam vaasaH yathaa= used up, cloth, as with; mR^iditaa srajaH vaa yathaa= crumpled, flower-tassels, or, as with; evam= likewsie; raajyaat paribhraSTaH= from kingdom, ousted - king; samarthaH api= formidable one, even if; nir arthakaH= not, of any means [meaningless, of no avail.]
"As to how a used up raiment or a crumpled flower-tassel is meaningless, likewise a king derelict from his kingdom, though functional, is meaningless. [3-33-19]
apramattaH ca yo raajaa sarvaj~no vijitendriyaH |
kR^itaj~no dharma shiilaH ca sa raajaa tiSThate ciram || 3-33-20
kR^itaj~no dharma shiilaH ca sa raajaa tiSThate ciram || 3-33-20
20. yaH raajaa= which, king; a pramattaH ca= not, incautious [cautious,] also; sarva j~naH= all-knowing [clever]; vijita indriyaH= controlled senses; kR^itaj~naH= thankful; dharma shiilaH ca= conscientious, also; saH raajaa ciram tiSThate= that, king, for a long time, stays - survives.
"Which king will be cautious, clever, conscientious, with his controlled senses, and thankful, that king survives for a long time. [3-33-20]
nayanaabhyaam prasupto vaa jaagarti naya cakSuSaa |
vyakta krodha prasaadaH ca sa raajaa puujyate janaiH || 3-33-21
vyakta krodha prasaadaH ca sa raajaa puujyate janaiH || 3-33-21
21. [yaH= which king]; nayanaabhyaam= with both eyes [closed]; pra suptaH [api]= well, slept, [even though]; naya cakSuSaa= wariness, with eyes of; jaagarti= who will be wakeful; vyakta= making clear; krodha ca= his fury, also; a+prasaadaH= without, inattentiveness - vigilantly; [in other mms: tyakta krodhaH pramaadaH ca= discarding, fury, frenzy, also]; saH raajaa janaiH puujyate= that, king, by people, will be revered.
"He who keeps his mental eyes of wariness will be wakeful even though he slept well closing his physical eyes and he who will make his fury and favour evident to people without any concealment or cunningness, people will highly revere him as a king.
Or
"He who keeps his mental eyes of wariness wakeful even though he sleeps fast closing his physical eyes, thus discarded are his fury and frenzy as well, because he knows as to who is to be treated furiously and who is to be favoured, and thus people will revere him as a judicious king. [3-33-21]
tvam tu raavaNa dur.hbuddhiH guNaiH etaiH vivarjitaH |
yasya te aviditaH caaraiH rakSasaam sumahaan vadhaH || 3-33-22
yasya te aviditaH caaraiH rakSasaam sumahaan vadhaH || 3-33-22
22. raavaNa= oh, Ravana; dur buddhiH= [because you are] bad, minded [imprudent]; tvam tu= you, for your part; etaiH guNaiH vi varjitaH= with these, merits, bereft of; yasya te= suchlike, to you; rakSasaam sumahaan vadhaH= demons', very great, massacre; caaraiH= by spies; a +viditaH= not, known - though not personally, but art least thru spies it is not known to you.
"But, oh, Ravana, because you are imprudent you are bereft of these merits, and such as you are, unknown is the very great massacre of demons to you, though not personally, but at least through your spies. [3-33-22]
para avama.ntaa viSayeSu sa.ngavaan
na desha kaala pravibhaaga tattva vit |
ayukta buddhiH guNa doSa nishcaye
vipanna raajyo na ciraat vipatsyate || 3-33-23
na desha kaala pravibhaaga tattva vit |
ayukta buddhiH guNa doSa nishcaye
vipanna raajyo na ciraat vipatsyate || 3-33-23
23. para avamantaa= others, humiliator - you are; viSayeSu sangavaan= in ravishes, hobnobbing with; na desha kaala pra vibhaaga tattva vit= [you are] not, place, time, well, dived up [apportion,] object, cognisant of; guNa doSa nishcaye= rights, wrongs, in deciding; a + yukta buddhiH= not, having, mind [focus your thoughts]; vipanna raajyaH= ruined, kingdom - on becoming so; na ciraat= not, after [before long]; vipatsyate= you will be imperilled.
"You are the humiliator of others, you hobnob only with your ravishes, and incognisant of the object for apportionment of time and place for your activities, as to when and where and how the things are to be dealt with. And, as you are not attending any kingly activity, or do not focus your mind in deciding rights and wrongs, thereby your kingdom will get ruined and you will be imperilled, not before long." Thus Shuurpanakha declaimed Ravana about his worthlessness as a king. [3-33-23]
However self-sufficient and self-assured a king might be, he cannot underestimate rivalling kings as trivial, unilaterally. anena susam®ddha r˜jyastho api r˜j˜ etai× doÿai× acir˜t r˜jya bhrÿ÷o bhavati iti - r˜jñ˜ baliÿ÷ena api þatru durbala iti avamati× na kartavyam ca s¨citam - dk It is indicated that a king should be on his guard lest he will be overthrown, just because that king is associated with many un-kingly attitudes.
iti sva doSaan parikiirtitaam tayaa
samiikSya buddhyaa kSaNadaa careshvaraH |
dhanena darpeNa balena ca anvito
vicintayaamaasa ciram sa raavaNaH || 3-33-24
samiikSya buddhyaa kSaNadaa careshvaraH |
dhanena darpeNa balena ca anvito
vicintayaamaasa ciram sa raavaNaH || 3-33-24
24. kSaNadaa cara iishvaraH= night, walkers, lord - Ravana; dhanena darpeNa balena ca anvitaH= with prosperity, pride, power, also, he who is with them; saH raavaNaH= such, Ravana; iti= in this way; tayaa pari kiirtitaam= by her, extolled; sva doSaan= his own, defects - negative traits; buddhyaa samiikSya= in mind, on poring over; ciram vi cintayaamaasa= over a time, started to contemplate.
In this way when Shuurpanakha extolled only his negative traits, he that lord of night-walkers Ravana, who holds only his pride, power and prosperity dear to him, pored them over in his mind and contemplated over a time. [3-33-24]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe trayaH tri.mshaH sargaH
Thus, this is the 33rd chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 34
Introduction
Ravana enquires about Rama's valour and weaponry for which Shuurpanakha narrates about Rama, Seetha, and Lakshmana and what has happened in Janasthaana. Thus she prompts Ravana to achieve Seetha as his wife, for none surpasses Seetha in her beauty.
tataH shuurpaNakhaam dR^iSTvaa bruvantiim paruSam vacaH |
amaatya madhye sa.mkR^iuddhaH paripapracCha raavaNaH || 3-34-1
amaatya madhye sa.mkR^iuddhaH paripapracCha raavaNaH || 3-34-1
1. tataH= then; amaatya madhye= ministers, amidst [in presence of]; paruSam vacaH bruvantiim = bitter, words, one who is speaking; shuurpaNakhaam dR^iSTvaa= Shuurpanakha, on seeing; samkR^iuddhaH raavaNaH paripapracCha = highly, infuriated one, Ravana, questioned - queried.
On observing Shuurpanakha who is speaking bitter words against him in the presence of ministers then Ravana is highly infuriated and queried her. [1-34-1]
kaH ca raamaH katham viiryaH kim ruupaH kim paraakramaH |
kim artham daNDakaaraNyam praviSTaH ca sudustaram || 3-34-2
kim artham daNDakaaraNyam praviSTaH ca sudustaram || 3-34-2
2. raamaH kaH= Rama, who is; katham viiryaH= what, is his calibre; kim ruupaH= of what, mien; kim paraakramaH= what, is his bravery; su dustaram= highly, inscrutable; daNDaka araNyam= Dandaka forest; kim artham praviSTaH= what, for reason, he entered.
"Who is Rama? How brave he is? Of what mien and what calibre he is? And for what reason he entered the highly inscrutable Dandaka forest? [1-34-2]
'Why this Rama has to come this far to Dandaka instead of loitering somewhere near Himalayas? Has he come purposefully with any revenge against us, the demons, or is it a pleasure-trip? Why should he leave his ancestral kingdom and enter Dandaka, a stronghold of demons?' This is the real worry of Ravana. kena ca k˜raõena kula parampara ˜gatam pr˜jyam r˜jyam parityajya nikhila niþ˜cara v˜so asmin deþe sam˜gata× - dk Ravana might be unaware that Dandaka forest also belongs to Ikshvaku-s as Kishkindha belonged to them, as said by Rama at the time of eliminating of Vali.
aayudham kim ca raamasya yena te raakSasaaH hataa |
kharaH ca nihataH sa.nkhye duuSaNaH trishiraaH tathaa || 3-34-3
tat tvam bruuhi manoj~naangii kena tvam ca viruupitaa |
kharaH ca nihataH sa.nkhye duuSaNaH trishiraaH tathaa || 3-34-3
tat tvam bruuhi manoj~naangii kena tvam ca viruupitaa |
3, 4a. yena= by whom [by which Rama]; raakSasaaH= demons; kharaH ca= Khara, also; duuSaNaH trishiraaH tathaa= Duushana, Trishira, likewise; sankhye nihataa= in war, killed; such a; raamasya aayudham kim ca = Rama's, weapon, what is, also; manoj~na angii= fascinating, having limbs - oh, lady with fascinating limbs [Shuurpanakha]; kena tvam viruupitaa ca = by whom, you are, disfigured, even; tat tvam bruuhi= that, you, tell.
"What is the weapon of that Rama by whom these many demons are killed in war, likewise Duushana and Trishira are killed, and even the unkillable Khara is killed? Oh, lady with fascinating limbs, who disfigured you? That you tell. [1-34-3, 4a]
This can be simple question 'What is his weapon?' without telling round about as above. But Ravana is weighing arsenal balance since he is self-content with a giant-robot namely Kumbhakarna, and with a brave and all-trickster son Indrajit, along with his own ICBMs, ASMs and ASMs, plus his own invincibility. Thereby he is said to be puzzled at arsenal-less Rama and asking: k˜ni k˜ni ca ˜yudh˜ni khara mukha niþ˜cra pr˜õa h˜ni kar˜õi - dk 'you said that Rama caused this havoc single-handedly, then he should have used various and numerous weapons by which missiles are flung... because common sense does not permit any belief that a handheld bow can dart numerous arrows or missile, that too when wielded by a single human...'
iti uktaa raakSasa indreNa raakSasii krodha muurcChitaa || 3-34-4
tato raamam yathaa nyaayam aakhyaatum upacakrame |
tato raamam yathaa nyaayam aakhyaatum upacakrame |
4b, 5a. raakSasa indreNa= by demons, king; iti uktaa= this way, she is who is spoken; krodha muurcChitaa raakSasii = with fury, who is in a fit of, demoness; tataH= then; raamam= about Rama; yathaa nyaayam= as it is - in the point of fact; aakhyaatum upacakrame= to describe, commenced.
When the king of demons has asked her thus, she that demoness Shuurpanakha who is in a fit of fury then commenced to describe Rama in the point of fact. [3-34-4b, 5a]
diirghabaahuH vishaalaakSaH ciira kR^iSNa ajina ambaraH || 3-34-5
kandarpa sama ruupaH ca raamo dasharatha aatmajaH |
kandarpa sama ruupaH ca raamo dasharatha aatmajaH |
5b, 6a. dasharatha aatmajaH raamaH = Dasharatha's, son, Rama; diirgha baahuH= long, one with arms, or implicitly- inescapable arms; vishaala akSaH= broad, eyed one, or implicitly - keen eyed; ciira= has jute-cloth; kR^iSNa ajina ambaraH= black, deer, skin, as his dress; kandarpa sama ruupaH ca= Love-god, similar, in semblance.
"Dasharatha's son Rama is the one with inescapable arms and keen-eyed, but has jute-cloths and skin of black-deer for his dress, yet in semblance he is similar to the Love-god. [3-34-5b, 6a]
shakra caapa nibham caapam vikR^iSya kanakaa.ngadam || 3-34-6
diiptaan kSipati naaraacaan sarpaan iva mahaa viSaan |
diiptaan kSipati naaraacaan sarpaan iva mahaa viSaan |
6b, 7a. shakra caapa nibham= Indra's, bow, [Rainbow] similar in sheen; kanaka angadam caapam= that has golden, fillets, a bow; vikR^iSya = on yanking out; mahaa viSaan sarpaan iva= those that have deadly, poison, snakes, like; diiptaan naaraacaan kSipati = candent, iron-arrows, he strews.
"Yanking out a bow with golden fillets, and that is similar to the bow of Indra in its shine, he strews candent iron-arrows that simulate snakes with deadly poison. [3-34-6b, 7a]
na aadadaanam sharaan ghoraan na mu.nca.ntam mahaabalam || 3-34-7
na kaarmukam vikarSantam raamam pashyaami sa.nyuge |
na kaarmukam vikarSantam raamam pashyaami sa.nyuge |
7b, 8a. samyuge= on battleground; ghoraan sharaan = ghastly, arrows; aa dadaanam= taking [drawing from quiver]; na pashyaami= not, I do see - imperceivable; kaarmukam vikarSantam= bow, stretching of; na= I do not see; muncantam [shiilii mukhaan] = shooting from bowstring, [arrows with sharp points]; na= neither; mahaabalam raamam= great-mighty one, Rama; na= I do not see.
"It has become imperceivable for me to me to see when and how he drew his ghastly arrows from quiver on the battleground; or, stretching his bow admitting those arrows on bowstring - no; or, his releasing those sharp edged arrows from the bow - no; why them, that great mighty Rama himself has become imperceptible in the fastness of his action. [3-34-7b, 8a]
hanyamaanam tu tat sainyam pashyaami shara vR^iSTibhiH || 3-34-8
indreNa iva uttamam sasyam aahatam tu ashma vR^iSTibhiH |
indreNa iva uttamam sasyam aahatam tu ashma vR^iSTibhiH |
8b, 9a. indreNa= by Indra; ashma vR^iSTibhiH = with stones, of rain - with hailstorm; aahatam sasyam iva= devastated, rich harvest, as with; shara vR^iSTibhiH= of arrows, with downpour; tu = but; hanyamaanam tat uttamam sainyam= being annihilated, that, best, army; pashyaami= I am seeing - then I have seen.
"As with a crop of grain devastated by a hailstorm of Indra, I could only see that best army while it is being annihilated with a downpour of arrows. [3-34-8b, 9a]
rakSasaam bhiima viiryaaNaam sahasraaNi caturdasha || 3-34-9
nihataani sharaiH tiikSNaiH tena ekena padaatinaa |
ardhaadhika muhuurtena kharaH ca saha duuSaNaH || 3-34-10
nihataani sharaiH tiikSNaiH tena ekena padaatinaa |
ardhaadhika muhuurtena kharaH ca saha duuSaNaH || 3-34-10
9b, 10. padaatinaa ekena tena = foot-soldier, lone one, by him [by Rama]; tiikSNaiH sharaiH = with excruciating, arrows; ardha adhika muhuurtena= half, more, one hour; bhiima viiryaaNaam rakSasaam = of fiendish, might, demons; caturdasha sahasraaNi = fourteen, thousands; nihataani= are destroyed; saha duuSaNaH kharaH ca = along with, Duushana, Khara, is also [killed.]
"Thus a lone foot-soldier with his excruciating arrows has exterminated fourteen thousand demons with fiendish might, including Duushana, and along withKhara, say, within one and half hours. [3-34-9b,10]
The above is consolidated and said as: sa× ayam adhun˜ muni jana samucita veÿopi dhik k®ta þakra par˜krame vikrameõa þakra k˜rmuka sad®kÿam c˜pam ˜k®ÿya mah˜ viÿ˜n ˜þŸ viÿ˜n iva rukma punkh˜n anukÿaõam prakÿipan rakÿo vikÿobhakaram ati bhayankaram r¨pam ˜vahati - dk.
R^iSiiNaam abhayam dattam kR^ita kSemaaH ca daNDakaaH || 3-34-11
ekaa katha.mcit muktaa aham paribhuuya mahaatmanaa |
strii vadham sha.nkamaanena raameNa viditaatmanaa || 3-34-12
ekaa katha.mcit muktaa aham paribhuuya mahaatmanaa |
strii vadham sha.nkamaanena raameNa viditaatmanaa || 3-34-12
11 - one foot verse, 12. R^iSiiNaam abhayam dattam= to sages, protection, accorded; daNDakaaH= Dandaka forest; kR^ita kSemaaH ca= made [restored,] to safety - rendered as snuggest place, also; mahaatmanaa vidita aatmanaa= by high-minded one, well-versed, soul - in scriptures; strii vadham shankamaanena= woman, slaughter, hesitant of; raameNa= by such Rama is; aham ekaa= I, a single one; pari bhuuya= on humiliating; kathamcit muktaa= somehow, let off.
"Accorded is the protection to the sages, and Dandaka is made as a snuggest place for them. I am the lone one somehow let off by such a high-minded Rama, of course, on humiliating me by cutting my nose and ears. Maybe, it is because he is hesitant of woman-slaughter for he is a well-versed soul. [1-34-11, 12]
Here she twisted the story line to her side, as she edited the scene of her humiliation later to annihilation of their army. In Dandaka witch-hunting is over and it is calm and collected now. In fact, Ravana intruded into Janasthaana of Dandaka and stationed some army to protect intrusion into Lanka, as his mainstay is only the castled city Lanka. Now that the doors to Lanka are wide open Lanka is exposed to an imminent danger. niþ˜car˜n asankhyai× rukma punkhai× viþikhai× vimadhya þatamakha mukhamakha bhuje akhila tapasvina× ca nirbhayam vidh˜ya danýak˜raõyam api sakala muni jana þaraõyam atanuta - dk .
bhraataa ca asya mahaatejaa guNataH tulya vikramaH |
anuraktaH ca bhaktaH ca lakSmaNo naama viiryavaan || 3-34-13
anuraktaH ca bhaktaH ca lakSmaNo naama viiryavaan || 3-34-13
13. mahaatejaa= highly resplendent; guNataH tulya vikramaH = by trait, matches [his brother Rama,] in bravery; anuraktaH ca= adherent, also; bhaktaH ca= devotee, also; viiryavaan= stout-hearted one; lakSmaNaH naama = Lakshmana, known as; asya bhraataa= is his - Rama's, brother.
"A highly resplendent one who by his trait matches his brother in bravery, an adherent and a devotee of his brother, such a stout-hearted one is Rama's brother known as Lakshmana. [1-34-13]
amarSii durjayo jetaa vikraanto buddhimaan balii |
raamasya dakSiNe baahuH nityam praaNo bahiH caraH || 3-34-14
raamasya dakSiNe baahuH nityam praaNo bahiH caraH || 3-34-14
14. amarSii= irritable one; durjayaH= invincible one; jetaa= victor; vikraantaH= valiant; buddhimaan= intelligent one; balii= mighty one; such a brother Lakshmana is; nityam raamasya dakSiNe baahuH= perpetual, Rama's, a right, hand; bahiH caraH praaNaH=- peripherally, moving, life; gist - vividly.
"That Lakshmana is an easily irritable one, he is not that easily invincible, an easy victor, but not an easygoing valiant, yet he is an intellectual at ease, and a mighty one who does not ease off, such a Lakshmana is the perpetual right-hand and the peripherally moving life of Rama. [1-34-14]
raamasya tu vishaalaakSii puurNendu sadR^isha aananaa |
dharma patnii priyaa nityam bhartR^iH priya hite rataa || 3-34-15
dharma patnii priyaa nityam bhartR^iH priya hite rataa || 3-34-15
15. vishaala akSii= broad-eyed one; puurNa indu sadR^isha aananaa= full, moon, similar, one with such face; tu= but; raamasya dharma patnii= Rama's, wedded, wife; bhartR^iH priyaa= husband's, dear one; nityam priya hite rataa= always, in her dear one - Rama's, well-being, delights in.
"But, one with her broad-eyes, face similar to the full-moon is the dear and wedded wife of Rama, and she always takes delight in the well-being of her dear one, namely Rama. [1-34-15]
saa sukeshii sunaasoruH suruupaa ca yashasvinii |
devata iva vanastha asyaraajate shriir iva aparaa || 3-34-16
devata iva vanastha asyaraajate shriir iva aparaa || 3-34-16
16. su keshii= one with lengthy, hair; su naasa uuruH= with fine, nose, thighs; su ruupaa ca= fine, looking, also; yashasvinii= a glorious one; saa= she; asya vanastha devata iva= of that, situated in woodland, goddess, like; aparaa shriiH iva= another - temporal, Goddess Lakshmi, like; raajate = is beaming forth.
"She is the one with lengthy hairdo, her nose and thighs are fine, and that glorious one with fine looks is the wife of Rama, and she is beaming forth like a sylvan deity situated in that woodland, who in turn is like Goddess Lakshmi in a temporal form. [1-34-16]
tapta kaa.ncana varNa aabhaa rakta tu.nga nakhii shubhaa |
siitaa naama varaarohaa vaidehii tanu madhyamaa || 3-34-17
siitaa naama varaarohaa vaidehii tanu madhyamaa || 3-34-17
17. tapta kaancana varNa aabhaa= burnt [refined,] gold, in colour [in complexion,] in shade of; rakta tunga nakhii = having rosy, jutted, nails; shubhaa= auspicious one; [saa] vaidehii= that daughter of king of Videha kingdom; varaarohaa= with curvaceous, hips; tanu madhyamaa= with slender waist; siitaa naama = Seetha, known as.
"She has a complexion mathing the shade of refined gold, her nails are rosy and jutting, and she with her curvaceous hips and slim waist is the daughter of King of Videha, and known as Seetha. [1-34-17]
na eva devii na ga.ndharvaa na yakSii na ca ki.nnarii |
tathaa ruupaa mayaa naarii dR^iSTa puurvaa mahiitale || 3-34-18
tathaa ruupaa mayaa naarii dR^iSTa puurvaa mahiitale || 3-34-18
18. tathaa ruupaa = such a, kind of comeliness; devii= a goddess; mayaa na eva dR^iSTa puurvaa= by me, not, in that way, seen, previously - so far; gandharvaa [gandharvii]= gandharva female; na= no; yakSii na= yaksha-female, no; kinnarii ca= kinnaraa-female, even; na= no; naarii mahiitale = woman, on the face of earth; na= no - not seen by me.
"So far I have not seen any goddess with such a comeliness; a gandharva female - no; a yaksha female - no; a kinnara female - no; and a woman, no, not on the face of earth! [1-34-18]
yasya siitaa bhavet bhaaryaa yam ca hR^iSTaa pariSvajet |
ati jiivet sa sarveSu lokeSu api pura.ndaraat || 3-34-19
ati jiivet sa sarveSu lokeSu api pura.ndaraat || 3-34-19
19. yasya= to whom; siitaa bhaaryaa bhavet = Seetha, wife, becomes as; hR^iSTaa yam pariSvajet ca = gladly, whom, she hugs, also [after becoming his wife - not owing to a forced marriage]; saH sarveSu lokeSu= he, in all, worlds; purandaraat api= even, [better than] Indra; ati jiivet= grandly, lives.
"To whom Seetha becomes a wife and around whom she gladly throws her arms after such a marriage, he lives more grandly than Indra in all the worlds. [1-34-19]
saa sushiilaa vapuH shlaaghyaa ruupeNa apratimaa bhuvi |
tava anuruupaa bhaaryaa saa tvam ca tasyaaH patiH varaH || 3-34-20
tava anuruupaa bhaaryaa saa tvam ca tasyaaH patiH varaH || 3-34-20
20. su shiilaa= highly, gracious; vapuH shlaaghyaa= by bodily structure, laudable; saa= she is; ruupeNa a + pratimaa bhuvi= by appearance, not, comparable; saa tava anuruupaa bhaaryaa= she is, to you, seemly for, a wife; [syaat= she becomes; tathaa= likewise]; tvam ca= you, too [will become]; tasyaaH varaH patiH = her, best, husband.
"She is a highly gracious lady, laudable by her bodily structure, incomparable by her appearance, and she will become a seemly wife of yours, and you too will become a best husband of hers. [1-34-20]
taam tu vistiirNa jaghanaam piina uttu.nga payo dharaam |
bhaaryaa arthe tu tava aanetum udyataa aham vara aananaam || 3-34-21
viruupitaa asmi kruureNa lakshmaNena mahaabhuja
bhaaryaa arthe tu tava aanetum udyataa aham vara aananaam || 3-34-21
viruupitaa asmi kruureNa lakshmaNena mahaabhuja
21, 22a. mahaa bhuja= oh, mighty shouldered one - Ravana; vistiirNa jaghanaam= she who is broad, hipped; piina uttunga paya dharaam= one with fatty, bulgy, milk, containers [breasts]; taam vara aananaam tu= her, who has excellent, face, but; tava bhaaryaa arthe tu = wife, for the purpose of, but; aanetum= to bring her - to Lanka; udyataa = when venturing; aham= I am; kruureNa lakshmaNena= by cruel, Lakshmana; viruupitaa asmi= disfigured, I am.
"Oh, mighty shouldered brother, but when I ventured to bring her as your wife, whose hips are broad, bosom fat and bulgy, face excellent, that cruel Lakshmana disfigured me. [1-34-21, 22a]
taam tu dR^iSTvaa adya vaidehiim puurNa candra nibha aananaam || 3-34-22
manmathasya sharaaNaam ca tvam vidheyo bhaviSyasi |
manmathasya sharaaNaam ca tvam vidheyo bhaviSyasi |
22b, 23a. puurNa candra nibha aananaam= full, moon, shine, with such a face; taam tu vaidehiim adya dR^iSTvaa = her, at Vaidehi, now, if you see; tvam= you; manmathasya sharaaNaam= to Lover-god's, arrows; vidheyaH bhaviSyasi= a groveller, you will become.
"You too will become a groveller at the arrows Lover-god in case you now see Vaidehi with a face shining like full-moon. [1-34-22, 23a]
yadi tasyaam abhipraayo bhaaryaa arthe tava jaayate |
shiighram ud.h dhriyataam paado jayaartham iha dakSiNaH || 3-34-23
shiighram ud.h dhriyataam paado jayaartham iha dakSiNaH || 3-34-23
23b, c. tasyaam= her; tava bhaaryaa arthe= your, wife, for the purpose of; abhipraayaH jaayate yadi = opinion, is created, if - if you hatch; iha= now; jaya artham= success, for the purpose of - if you aspire success; dakSiNaH paadaH= right, foot; shiighram uddhriyataam = quickly, be upraised - put your best foot forward.
"Hence, if you hatch an opinion to make her as your wife, and if you aspire success, now itself quickly put your best foot, namely your right foot, forward. [1-34-23]
rocate yadi te vaakyam mama etat raakshaseshvara |
kriyataam nir.hvisha.nkena vacanam mama raavaNa || 3-34-24
kriyataam nir.hvisha.nkena vacanam mama raavaNa || 3-34-24
24. raakshasa iishvara raavaNa = oh, demon's, king, Ravana; mama etat vaakyam= my, all this, sentence - advise; te rocate yadi = to you, pleasing, if; nir vi shankena= without, verily, doubting - without becoming a shilly-shallyer; mama vacanam kriyataam= my, sentence - idea, let it be done.
"Oh, the king of demons Ravana, if this advise of mine is pleasing to you, let this idea be actualised without any shilly-shallying in your mind. [1-34-24]
vij~naaya iha aatma shaktim ca kriyataam ca mahaabala |
siitaa tava anavadyaa.ngii bhaaryatve raakshaseshvara || 3-34-25
siitaa tava anavadyaa.ngii bhaaryatve raakshaseshvara || 3-34-25
25. raakshasa iishvara= oh, demon's, king; mahaabala= oh, great-mighty one; aatma shaktim vij~naaya= your own, capacity - stout-heartedness, on realizing, an + a + vadya angii= not, un, speakable, limbed - one with immaculate limbs; siitaa tava bhaaryatve= Seetha, for your, in wifehood - to become a wife; kriyataam [hriyataam] may be made, [be abducted.]
"Oh, king of the demons, realise your stout-heartedness, and oh, great mighty one, let that immaculately limbed Seetha be abducted to become your wife. [1-34-25]
nishamya raameNa sharaiH ajihmagaiH
hataan janasthaana gataan nishaacaraan |
kharam ca dR^iSTvaa nihatam ca duuSaNam
tvam adya kR^ityam pratipattum arhasi || 3-34-26
hataan janasthaana gataan nishaacaraan |
kharam ca dR^iSTvaa nihatam ca duuSaNam
tvam adya kR^ityam pratipattum arhasi || 3-34-26
26. raameNa= by Rama; a jihma gaiH= not, curly, going [straight shooting;] sharaiH= with such arrows; janasthaana gataan nishaacaraan hataan= Janasthaana, positioned, night-walkers, as destroyed; nishamya = on hearing - bear in mind; duuSaNam ca kharam ca= Duushana, also, Khara, is even; nihatam dR^iSTvaa = killed, on seeing - be conscious of; tvam adya kR^ityam = you, now, action that is to be taken - doable deed, accomplishable; pratipattum arhasi= to awake to, apt of you.
"On recognising that Rama with his straight shooting arrows destroyed the night-walkers positioned at Janasthaana, and further on distinguishing that Duushana, and even Khara, is dispatched, it is apt of you to awake to a workable action." Thus Shuurpanakha has earbashed Ravana. [1-34-26]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe catur tri.mshaH sargaH
Thus, this is the 34th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 35
Introduction
Ravana proceeds to Maareecha seeking his help in the abduction of Seetha. He travels by his aircraft-like chariot and on way he sees many locations along the seacoast that are affluent and divine. On seeing a banyan tree Ravana recollects the episode of Garuda, the Divine Eagle. He arrives at the hermitage of
Maareecha.
tataH shuurpaNakhaa vaakyam tat shrutvaa roma harSaNam |
sacivaan abhyanuj~naaya kaaryam buddhvaa jagaama ha || 3-35-1
sacivaan abhyanuj~naaya kaaryam buddhvaa jagaama ha || 3-35-1
1. tataH= then; roma harSaNam= hair, raising - exciting;, tat shuurpaNakhaa vaakyam shrutvaa = that, Shuurpanakha's, sentence, advise, on hearing; sacivaan abhyanuj~naaya= to ministers, bidding adieu; kaaryam buddhvaa jagaama ha= his task, resolving, proceeded, indeed.
On hearing the exciting advise of Shuurpanakha then Ravana bade adieu to ministers, and indeed on resolving his further task he proceeded to his personal palace chambers. [3-35-1]
tat kaaryam anugamyaa.ntar yathaavat upalabhya ca |
doSaaNaam ca guNaanaam ca sampradhaarya bala abalam || 3-35-2
iti kartavyam iti eva kR^itvaa nishcayam aatmanaH |
sthira buddhiH tato ramyaam yaana shaalaam jagaama ha || 3-35-3
doSaaNaam ca guNaanaam ca sampradhaarya bala abalam || 3-35-2
iti kartavyam iti eva kR^itvaa nishcayam aatmanaH |
sthira buddhiH tato ramyaam yaana shaalaam jagaama ha || 3-35-3
2, 3. tataH= then; tat kaaryam anugamya= that, task, while following up; yathaavat= as befittingly; upalabhya ca= securing [a thought,] also; doSaaNaam ca guNaanaam ca= discredits, credits, also; bala abalam sampradhaarya= strengths, weaknesses, on deliberating about - that thought; iti kartavyam= this task, be done this method; iti eva= in that way, only; aatmanaH= in mind; nishcayam kR^itvaa = a decision, on making - on taking; sthira buddhiH= with a firm, mind; tataH ramyaam yaana shaalaam jagaama ha= excellent, vehicle, garage, proceeded to, verily.
While following up his thinking about that task he got a pertinent thought, and on deliberating about the credits and discredits, strengths and weaknesses of that thought he decided that 'this is to be done in this method only.' On taking a decision in that way and with a firm mind he indeed proceeded to his excellent vehicle-garage. [3-35-2, 3]
yaana shaalaam tato gatvaa pracChannam raakSasa adhipaH |
suutam sa.mcodayaamaasa rathaH sa.myujyataam iti || 3-35-4
suutam sa.mcodayaamaasa rathaH sa.myujyataam iti || 3-35-4
4. tataH= then; raakSasa adhipaH= demons, lord of; pracChannam= secreting himself - in secrecy; yaana shaalaam gatvaa= vehicle, garage, having gone; rathaH sam yujyataam= chariot, be harnessed; iti= thus; suutam sam codayaamaasa= at charioteer, directed.
That lordly demon then has gone to the vehicle garage in secrecy, and directed the charioteer thus as, 'let the chariot be harnessed.' [3-35-4]
This 'secretly going to his own garage...' is one among the many oddities of Ravana that is suggested here. Kings never go to stables or garages but horses or chariots come to their fore, if ordered. Ravana's ministers have heard Shuurpanakha's report about the destruction of all the demons in Janasthaana. Because they have heard, it will not remain a secret or suppressible fact, but it will spread as a wild fire. Then some action has become necessary for Ravana now to save his face. praaNam eva parityajya maanam eva abhirakshatu 'Let life go but not the self-respect...' So, his first thinking is to wage a war with Rama, but it may become a worthless expedition because Rama's capabilities are partially known. Next, he thought to abduct Seetha, for she is said not only to be beautiful but a dearly cherished wife of Rama. If Seetha is distracted from Rama, Rama may die anguishing for Seetha, thus this imminent danger, called Rama, gets ruined once for all.
The human nature is bhaaryaa duHkham punar bhaaryaa just 'to lament for a parted wife for some time till a second wife is secured...' Thus, that wife-addict Rama will lament for Seetha for some time and seeks another woman as his wife. Instead, if he starts searching for Seetha alone, it is impossible for those two young humans to come searching this far, or to cross the ocean, or to enter Lanka. And even on entering Lanka, it is impossible to survive further at the hands of demons. These are some of the many of his deliberations on the 'strengths and weaknesses and the credits and discredits...' of his thought mentioned in the verse.
Then he enters his beautiful vehicle garage secretly. Why a king shall behave this quirkily? Because 'walls have ears...' and what all Shuurpanakha barked in the court must be audible throughout the palace by now, or may be all over Lanka, and if someone sees Ravana's exit at this point of time, everyone despises him, on the charge that he is trying to bring yet another woman. Though it is not said vividly here, that he is going to abduct Seetha thievishly keeping his valour and bravery aside, this will be made known in the words of Kumbhakarna in Yuddha Kaanda. This is shameful for his own self, as he did not do this way on previous occasions. For such a cowardly act, even Ravana's cherished wife Mandodari may despise or deride Ravana. So, he came to stables with a quirk of secrecy, which of course, will not remain a secret, soon.
evam uktaH kSaNena eva saarathiH laghu vikramaH |
ratham sa.myojayaamaasa tasya abhimatam uttamam || 3-35-5
ratham sa.myojayaamaasa tasya abhimatam uttamam || 3-35-5
5. evam uktaH= thus, who is said - the charioteer; laghu vikramaH saarathiH = brisk, paced, charioteer; tasya abhimatam= his [Ravana's] favourite one; uttamam ratham = choicest, chariot; kSaNena eva= in an instant, thus; samyojayaamaasa= started to harness - horses, got it ready.
When that brisk-paced charioteer is said in this way he instantly harnessed the favourite and choicest chariot of Ravana with horses and got it ready. [3-35-5]
kaa.ncanam ratham aasthaaya kaamagam ratna bhuuSitam |
pishaaca vadanaiH yuktam kharaiH kanaka bhuuSaNaiH || 3-35-6
megha pratima naadena sa tena dhanada anujaH |
raakSasaadhipatiH shriimaan yayau nada nadii patim || 3-35-7
pishaaca vadanaiH yuktam kharaiH kanaka bhuuSaNaiH || 3-35-6
megha pratima naadena sa tena dhanada anujaH |
raakSasaadhipatiH shriimaan yayau nada nadii patim || 3-35-7
6. dhanada anujaH= Kubera's, brother; shriimaan= celebrated one; saH raakSasa adhipatiH= that, demons, lord of; kanaka bhuuSaNaiH= with golden, ornaments; pishaaca vadanaiH= with monster, faces; kharaiH yuktam = with mules, yoked; ratna bhuuSitam= gems, studded with; kaancanam= golden - chariot - wholly golden; kaama gam= by wish [of rider,] rideable; ratham aasthaaya= chariot, on sitting; megha pratima naadena= cloud, similar, with sound - pealing like a thunder; tena = by that - chariot; nada nadii patim - nada - rivulets flowing westward; nadii= rivers flowing to east; pati= their lord - ocean; yayau = travelled towards ocean.
That chariot which is decorated with golden ornaments, yoked with monster-faced mules that have gem studded trappings is rideable by the wish of the rider, and sitting in such a chariot which is wholly golden and which rides with a sound like the pealing of thunder, that celebrated Ravana, the brother of Kubera and the lord of demons, travelled towards the lord of rivers and rivulets, namely the ocean. [3-35-6,7]
sa shveta vaala vyajanaH shvetaH Chatro dashaananaH |
snigdha vaiduurya sa.mkaasha tapta kaancana bhuuSaNaH || 3-35-8
dashagriivo vimshati bhujo darshaniiya paricChadaH |
tridasha ariH muniindra ghno dasha shiirSa iva adri raaT || 3-35-9
kaamagam ratham aasthaaya shushubhe raakSasaadhipaH |
vidyun maNDalavaan meghaH sa balaaka iva a.mbare || 3-35-10
snigdha vaiduurya sa.mkaasha tapta kaancana bhuuSaNaH || 3-35-8
dashagriivo vimshati bhujo darshaniiya paricChadaH |
tridasha ariH muniindra ghno dasha shiirSa iva adri raaT || 3-35-9
kaamagam ratham aasthaaya shushubhe raakSasaadhipaH |
vidyun maNDalavaan meghaH sa balaaka iva a.mbare || 3-35-10
8. shveta vaala vyajanaH= with white, long-furred, fans [regal insignia]; shvetaH ChatraH= with white, parasol; dasha aananaH= ten-faced - Ravana; snigdha vaiduurya samkaasha= [his body] smooth, Lapis, similar in shine; tapta kaancana bhuuSaNaH= having burnt [refined,] golden, ornaments; dasha griivaH vimshati bhujaH= with ten, throats [heads,] twenty, arms; darshaniiya pari cChadaH = with good-looking [spectacular,] over, coverings [regalia]; tridasha ariH= gods', adversary; muni indra ghnaH= sages, eminent, cutthroat; dasha shiirSa adri raaT iva = ten, heads [pinnacles,] mountain, king, who is similar to; such a; saH raakSasa adhipaH= he that, demons, chief; kaama gam ratham aasthaaya= by wish, rideable, chariot, seated in; ambare= in sky; vidyut maNDalavaan= one with lightning flashes, and with such an area around it; sa balaaka= that is with, [flights of]cranes; meghaH iva = cloud, as with; shushubhe= shone forth.
Dasha-aanana, the decahedral demon, whose complexion like the smoothened Lapis-gem is lustrous, whose regalia that comprise white long-furred fans, white parasol and the like is spectacular, whose ornaments made out of refined gold are glittering, who similar to a kingly mountain with ten pinnacles and crags by way of his ten heads and twenty arms is gorgeous, and such a chief of demons who by that way is an adversary of gods and cutthroat of eminent-sages, seated in a nitid golden chariot that is rideable by the wish of its steersman, he shone forth like a black-cloud fringed with the streaks of lightning and rimmed with flights of cranes. [3-35-8, 9, 10]
Here the cloud metaphors with Ravana, the streaks of lightning with the silvery flashes of his regalia, and the decorated chariot with the flight of cranes.
sa shailam saagara anuupam viiryavaan avalokayan |
naanaa puSpa phalair vR^ikSair anukiirNam sahasrashaH || 3-35-11
naanaa puSpa phalair vR^ikSair anukiirNam sahasrashaH || 3-35-11
11. viiryavaan= dauntless one; saH= he that Ravana; shailam sahasrashaH= mountain, in thousands; naanaa puSpa phalaiH vR^ikSaiH= with various, flowered, fruited, trees; anu kiirNam= interspersed; saagara anuupam= ocean's, costal-delta area; ava lokayan = while viewing, - he proceeded.
That dauntless Ravana forged ahead while viewing the area along the coastline which is interspersed with thousands of mountains and which is with variously flowered and fruited trees. [3-35-11]
shiita ma.ngala toyaabhiH padminiibhiH sama.ntataH |
vishaalaiH aashrama padaiH vedimadbhiH ala.nkR^itam || 3-35-12
vishaalaiH aashrama padaiH vedimadbhiH ala.nkR^itam || 3-35-12
12. shiita mangala toyaabhiH= with cool, clean, waters; padminiibhiH= with lotus-lakes; vedimadbhiH= having Fire-altars; vishaalaiH aashrama padaiH= with extensive, hermitage, thresholds; samantataH alankR^itam= everywhere, bedecked with - seeing them he proceeded.
Everywhere the coastland is bedecked with lotus-lakes containing clean and cool waters, and with extensive thresholds of hermitages containing Fire-altars. [3-35-12]
kadalya aTavi sa.mshobham naalikera upashobhitam |
saalaiH taalaiH tamaalaiH ca tarubhiH ca supuSpitaiH || 3-35-13
saalaiH taalaiH tamaalaiH ca tarubhiH ca supuSpitaiH || 3-35-13
13. kadalya aTavi samshobham= with banana, orchards - plantation, gleaming with; naalikera upashobhitam= coconut trees, glistening with; saalaiH taalaiH tamaalaiH ca tarubhiH ca supuSpitaiH= saala, palm, tamaala, trees, as well, well, blossomed.
Entire coast is gleaming with banana plantation and glistening with coconut trees, and the saala, palm, and tamaala trees are also in full blossom. [3-35-13]
atyanta niyata aahaaraiH shobhitam parama R^iSibhiH |
naagaiH suparNaiH ga.ndharvaiH ki.nnaraiH ca sahasrashaH || 3-35-14
jita kaamaiH ca siddhaiH ca caaraNaiH ca upashobhitam |
aajaiH vaikhaanasaiH maaSaiH vaalakhilyaiH mariicipaiH || 3-35-15
naagaiH suparNaiH ga.ndharvaiH ki.nnaraiH ca sahasrashaH || 3-35-14
jita kaamaiH ca siddhaiH ca caaraNaiH ca upashobhitam |
aajaiH vaikhaanasaiH maaSaiH vaalakhilyaiH mariicipaiH || 3-35-15
14. naagaiH suparNaiH gandharvaiH= with reptiles, birds, gandharva-s; sahasrashaH= kinnara's ca= with thousands of, kinnaraiH, as well; aajaiH= with Brahma's brainchildren; vaikhaanasaiH= with Vaikhanasa sages; maaSaiH= with sage of Maasha descendents; mariici paiH= with Mariicipa-s, sages that dink moonbeams; vaala khilyaiH= with, Vaalakhilya sages; atyanta niyata aahaaraiH= those with highly, controlled, food-habits; parama R^iSibhiH= with eminent, sages; shobhitam= brightened with - coastal area; jita kaamaiH siddhaiH ca= conquered, desires [self-denying,] also, with Siddha-s; caaraNaiH ca= Caarana-s, also with; upashobhitam= coast is - refulgent.
It is brightened up with thousands of reptiles and birds, with those many celestial beings that frequent the earth like gandharva-s, kinnaraa-s. And with eminent sages who have highly controlled food-habits, as well. It is also refulgent with the self-denying Siddha-s, Carana-s, and with sages that are the brainchildren of Brahma, namely Vaikhanasa-s, Maasha-s, Vaalakhilya-s, Mariicipa-s. [3-35-14, 15]
The details about these sages are given in the 6th chapter of this Aranya Kanda when these categories of sages meet Rama requesting protection from demons.
divya aabharaNa maalyaabhiH divya ruupaabhiH aavR^itam |
kriiDaa rati vidhij~naabhiH apsarobhiH sahasrashaH || 3-35-16
kriiDaa rati vidhij~naabhiH apsarobhiH sahasrashaH || 3-35-16
16. divya aabharaNa maalyaabhiH= with divine, ornaments, garlands; divya ruupaabhiH = with divine, aspects; kriiDaa rati vidhi j~naabhiH= game of, sex, methods, experts in; sahasrashaH apsarobhiH = in thousands, by apsara-s; aavR^itam= pervaded with.
With thousands of celestial maidens divine in their mien, namely apsara-s, who are prettified with divine ornaments and garlands, and who are also the experts in the methodical sex-games that seaside is pervaded. [3-35-16]
sevitam deva patniibhiH shriimatiibhiH upaasitam |
deva daanava sanghaiH ca caritam tu amR^ita ashibhiH || 3-35-17
deva daanava sanghaiH ca caritam tu amR^ita ashibhiH || 3-35-17
17. shriimatiibhiH deva patniibhiH= by propitious, gods, wives of; sevitam= [seashore] is adored; amR^ita ashibhiH= on ambrosia, thrive upon [or, who strive for]; deva sanghaiH ca caritam= gods, assemblages, frequented by; [amR^ita arthibhiH= for ambrosia, who strive for]; by such; daanava upaasitam tu= demon's, groups, patronised, even.
That seacoast is adored by the propitious wives of gods and frequented by the assemblages of gods who thrive upon ambrosia, and even patronised by demons that strive for ambrosia. [3-35-17]
The demons did not get their share of amR^ita 'divine elixir' therefore they cannot be called amR^ita ashibhiH 'ambrosia consumers.' As such, some other mms contain this expression amR^ita arthibhiH 'desirers of ambrosia...' the demons. They also frequent those coasts along with gods.
ha.msa kraunca plava aakiirNam saarasaiH sa.mpraNaaditam |
vaiduurya prastaram snigdham saa.ndram saagara tejasaa || 3-35-18
vaiduurya prastaram snigdham saa.ndram saagara tejasaa || 3-35-18
18. hamsa kraunca plava aakiirNam= with swans, ruddy-gees, frogs, spread out; saarasaiH sam pra Naaditam= by saarasa water-fowls, very, much, noisy; vaiduurya prastaram= Lapis-gem like, stones, overlain; saagara tejasaa= by ocean's, ambience; saandram= sludgy; snigdham= smooth.
It is spread with swans, ruddy-gees and frogs, and there the waterfowls are very noisy, and stones overlain on the coast are like lapis-gems, and with the ambience of ocean that whole delta is appearing smooth and sludgy. [3-35-18]
paaNDuraaNi vishaalaani divya maalya yutaani ca |
tuurya giita abhijuSTaani vimaanaani sama.ntataH || 3-35-19
tapasaa jita lokaanaam kaamagaan abhisa.mpatan |
gandharva apsarasaH caiva dadarsha dhanadaanujaH || 3-35-20
tuurya giita abhijuSTaani vimaanaani sama.ntataH || 3-35-19
tapasaa jita lokaanaam kaamagaan abhisa.mpatan |
gandharva apsarasaH caiva dadarsha dhanadaanujaH || 3-35-20
19, 20. abhisampatan - abhi sam patan= towards, quickly, falling - while quickly going; dhanada anujaH= Kubera's, brother - Ravana; tapasaa jita lokaanaam= by asceticism, of those who acquired, [higher] worlds; paaNDuraaNi vishaalaani= whitish, widish; divya maalya yutaani ca= divine, flowery-tassels, having, also; tuurya giita abhijuSTaani= musical notes, singing, resonating; kaama gaan vimaanaani= = by wish, moving, aircrafts - of deified souls; apsarasaH caiva= gandharva-s, apsara-s, also thus - in those aircrafts, where gandharva-s are singing, and apsara-s are dancing; samantataH dadarsha= everywhere, Ravana has seen.
While Ravana, the brother of Kubera, is quickly transiting he saw everywhere the whitish and widish aircrafts belonging to the deified souls who acquired higher worlds, and from those aircrafts adorned with divine flowery tassels and piloted by the wish of their steersmen, instrumental and vocal music is resonating, and gandharva-s are singing and apsara-s are dancing in them. [3-35-19, 20]
niryaasa rasa muulaanaam ca.ndanaanaam sahasrashaH |
vanaani pashyan saumyaani ghraaNa tR^ipti karaaNi ca || 3-35-21
vanaani pashyan saumyaani ghraaNa tR^ipti karaaNi ca || 3-35-21
21. niryaasa rasa muulaanaam= oozing, fluid [resin,] at bases; candanaanaam= of sandalwood trees; saumyaani= soothingly; ghraaNa tR^ipti karaaNi ca= sense of smell, satisfying to, also; sahasrashaH vanaani pashyan = in thousands, woodlands, while observing - Ravana proceeded.
Ravana proceeded while observing thousands of woodlands with sandalwood trees that are soothing and satisfying the sense of smell, and that oozed sweet-smelling resin at their bases. [3-35-21]
aguruuNaam ca mukhyaanaam vanaani upavanaani ca |
takkolaanaam ca jaatyaanaam phalaanaam ca sugandhinaam || 3-35-22
takkolaanaam ca jaatyaanaam phalaanaam ca sugandhinaam || 3-35-22
22. mukhyaanaam aguruuNaam ca vanaani= noteworthy, aloe vera plants, forests of; upavanaani ca= woodlands, also; takkolaanaam= of Takkola trees; phalaanaam ca su gandhinaam= with fruits of, also, aromatic ones; jaatyaanaam= of nutmeg trees; he saw while going.
He also observed on his way the forests and woodlands containing the noteworthy aloe plants, Takkola trees, and the nutmeg trees that are with fruits and aromatic, as well. [3-35-22]
puSpaaNi ca tamaalasya gulmaani maricasya ca |
muktaanaam ca samuuhaani shuSyamaaNaani tiirataH || 3-35-23
muktaanaam ca samuuhaani shuSyamaaNaani tiirataH || 3-35-23
23. tamaalasya puSpaaNi ca = of Tamaala trees - cassia, at flowers, also; maricasya gulmaani ca= of pepper, shrubberies, also; tiirataH= along seashore; shuSyamaaNaani = that are desiccating; muktaanaam samuuhaani ca = of pearls [of oysters,] heaps, also - he saw.
Also seen are the flowers of Tamaala trees, shrubberies of pepper, and heaps of desiccating pearl-oysters along the seashore. [3-35-23]
shailaani pravaraan caiva pravaala nicayaan tathaa |
kaa.ncanaani ca shR^i.ngaaNi raajataani tathaiva ca || 3-35-24
kaa.ncanaani ca shR^i.ngaaNi raajataani tathaiva ca || 3-35-24
24. shailaani pra varaan caiva= boulders, very best ones - peaking, also thus; [sha~NkhAnAM prastara.n caiva= conch shells, heaps of, also thus]; tathaa= like that; pravaala nicayaan = coral, reefs of; kaancanaani raajataani ca= golden, silvern, also - suggesting their ores inside; shR^ingaaNi= also, crests; tathaiva ca= like that, even.
Thus, he saw the peaking boulders, like that the reefs of corals, and like that also at the mountains that have golden and silvern crests. [3-35-24]
prasravaaNi manoj~naani prasannaani adbhutaani ca |
dhana dhaanya upapannaani strii ratnaiH aavR^itaani ca || 3-35-25
hasti ashva ratha gaaDhaani nagaraaNi vilokayan |
dhana dhaanya upapannaani strii ratnaiH aavR^itaani ca || 3-35-25
hasti ashva ratha gaaDhaani nagaraaNi vilokayan |
25, 26a. manoj~naani prasannaani adbhutaani prasravaaNi= delightful, serene, marvellous, cascades; [or, manoj~naani prasravaaNi= delightful, cascades; prasannaani adbhutaani hradaani ca= serene, marvellous, lakes, also;] dhana dhaanya upapannaani= wealth, grain, endowed with; strii ratnaiH aavR^itaani ca= women, gemlike, spread with, also; hasti ashva ratha gaaDhaani= elephants, horses, chariots, replete with; nagaraaNi vilokayan= cities, while viewing at - he proceeded.
On seeing the delightful, serene, and marvellous cascades, and cities that are abundant in wealth and agricultural produce, and abundant with gemlike womenfolk, and that are replete with elephants, horses, and chariots, Ravana proceeded further. [3-35-25, 26a]
tam samam sarvataH snigdham mR^idu sa.msparsha maarutam || 3-35-26
anuupe sindhu raajasya dadarsha tridiva upamam |
anuupe sindhu raajasya dadarsha tridiva upamam |
26b, 27a. sarvataH samam snigdham= everywhere, land is levelly, smoothly; that has; mR^idu samsparsha maarutam= softly, touched, by light air; tridiva upamam= heaven, similar; sindhu raajasya= of rivers, king - of ocean; tam anuupe= that, deltas - areas on seacoast; dadarsha= Ravana observed.
Ravana observed the delta adjacent to seacoast of that kingly ocean to be uniform and smooth, while the light air breezing in there is soft for touch, thus it looked heavenly. [3-35-26b, 27a]
The word sindhu raja also means a sage by that name. Some ancient mms have this line as sa pashyannatha sa.mpraapta aashramam puNya karmaNaH | sindhuraajasya tu mune jaTaa maNDala dhaariNaH || 'On reaching there he saw the pious hermitage of an ancient sage named Sindhuraja, who had tufts of hair locks...' Then it means 'On seeing that hermitage of Sindhuraja, Ravana recollects the legend of Garuda that happened eras ago.'
tatra apashyat sa megha aabham nyagrodham munibhir vR^itam || 3-35-27
sama.ntaat yasya taaH shaakhaaH shata yojanam aayataaH |
sama.ntaat yasya taaH shaakhaaH shata yojanam aayataaH |
27b, 28a. tatra= there; saH= he that Ravana; yasya= which - tree's; taaH shaakhaaH= those, branches; samantaat shata yojanam aayataaH= all over, hundred, yojana, in length; megha aabham= which tree is - cloudlike, in shine; munibhiH vR^itam= with sages, encompassing it - sages settled on that tree practising ascesis; nyagrodham= Indian Fig tree [banyan tree, Ficus benghalensis - the branches of which hang down and root themselves,]; apashyat = he saw.
There Ravana also saw a banyan tree which in sheen is like a black-cloud, and the branches of which are stretching all over for a hundred yojana-s in length, and on which sages made their abode for practising ascesis. [3-35-27b, 28a]
yasya hastinam aadaaya mahaa kaayam ca kacChapam || 3-35-28
bhakSaartham garuDaH shaakhaam aajagaama mahaabalaH |
bhakSaartham garuDaH shaakhaam aajagaama mahaabalaH |
28b, 29a. mahaabalaH= highly mighty; garuDaH= Garuda, the Divine Eagle; bhakSa artham= to dine, for the purposet; hastinam= an elephant; mahaa kaayam kacChapam ca = mammoth, bodied, tortoise, also; aadaaya= on taking - clawing; yasya= on which - tree's; shaakhaam aajagaama = on to tree branch, arrived - swooped to perch.
This is the tree on the branch of which once highly mighty Divine Eagle Garuda swooped to perch, clawing an elephant and a mammoth tortoise, for the purpose of dining them out on that tree-branch. [3-35-28b, 29a]
One yojana is 900 miles, where one yojana is nine English miles. The legendary version is that the elephant and tortoise are engaged in a fierce fight though none of them is a prey to the other, and seeing them and to teach a lesson to such causeless quarrellers, Garuda flies in and claws both and searches for a place to feast on them. Finding this tree worthwhile to have a leisure dinner he dashes on to one branch.
tasya taam sahasaa shaakhaam bhaareNa patagottamaH || 3-35-29
suparNaH parNa bahulaam babha.nja atha mahaabalaH |
suparNaH parNa bahulaam babha.nja atha mahaabalaH |
29b, 30a. pataga uttamaH= among birds, the best - Garuda; mahaabalaH= highly mighty - with high impetuous Garuda; su parNaH= one with - excellent, wings - Garuda, the eagle; tasya= of its - tree's; taam parNa bahulaam shaakhaam= that, with leaves, many - that branch full with leaves; atha = then; bhaareNa sahasaa babhanja= owing to his weight, suddenly, broke - while descending rapidly.
While descending rapidly then that best bird among birds Garuda suddenly broke that tree's branch which is full with leaves, owing to the impact of his high impetuosity. [3-35-29b, 30a]
tatra vaikhaanasaa maaSaa vaalakhilyaa mariicipaaH || 3-35-30
ajaa babhuuvuH dhuumraaH ca sa.ngataaH paramarSayaH |
ajaa babhuuvuH dhuumraaH ca sa.ngataaH paramarSayaH |
30b, 31a. vaikhaanasaa maaSaa, mariicipaaH = Vaikhanasa-s, Maasha-s, Vaalakhilya-s, Mariicipa-s; ajaaH= Aja-s; dhuumraaH ca= Dhuumraa-s, also; parama rSayaH= eminent-sages; tatra= there - adhering to that branch; sangataaH= collectively; babhuuvuH= are there.
Adhering to that tree-branch there are eminent sages like, Vaikhanasa-s, Maasha-s, Vaalakhilya-s, Mariicipa-s, Aja-s, and even sages like Dhuumraa-s that thrive on fumes and smokes are there, and there they are collectively practising asceticism upside down while clasping branches with their legs. [3-35-30b, 31a]
teSaam dayaaartham garuDaH taam shaakhaam shata yojanaam || 3-35-31
bhagnam aadaaya vegena tau ca ubhau gaja kacChapau |
bhagnam aadaaya vegena tau ca ubhau gaja kacChapau |
31b, 32a. garuDaH= Garuda; teSaam dayaaartham = for their, grace's sake; shata yojanaam taam bhagnam shaakhaam = of hundred, yojana-length, that, broken, tree-branch; tau ubhau gaja kacChapau ca = those, two, elephant, tortoise also; aadaaya= on taking; vegena [jagaama]= quickly, [he went - to relocate the sages - verse finishes later.]
For the sake of the grace of those sages Garuda took flight from that tree, grasping that broken tree-branch of a hundred yojana length along with those pendulous sages with his beak, and both of the elephant and tortoise with both of his claws. [3-35-31b, 32a]
eka paadena dharma aatmaa bhakSayitvaa tat aamiSam || 3-35-32
niSaada viSayam hatvaa shaakhayaa patagottamaH |
praharSam atulam lebhe mokSayitvaa mahaamuniin || 3-35-33
niSaada viSayam hatvaa shaakhayaa patagottamaH |
praharSam atulam lebhe mokSayitvaa mahaamuniin || 3-35-33
32b, 33. dharmaaatmaa= virtue-souled one; pataga uttamaH= among birds, the best - supreme bird Garuda; tat aamiSam= that, meat [of elephant and tortoise]; eka paadena bhakSayitvaa= with one, foot, having consumed; shaakhayaa = with tree branch; niSaada viSayam hatvaa= tribesmen's, province, having destroyed; mahaa muniin mokSayitvaa = great-sages, having released, rescued - in a safe place; atulam praharSam lebhe= incomparable, happiness, he gained.
That virtue-souled Garuda consumed the meat of his prays, namely the elephant and the giant tortoise with a single foot, and destroyed the province of tribesmen with the same broken tree branch, and thus that supreme bird Garuda gained an incomparable happiness in rescuing those great-sages. [3-35-32b, 33]
Garuda held tortoise and elephant in two claws in the first instance and when to settle down on tree branch he transferred one pray from one claw to the other and held both of them by one claw and with the other free claw he caught hold of the tree branch. But it broke under his weight, and then suddenly without making it to fall on ground he grasped that branch with his beak and took to flight. While flying in sky he held both the preys in claw, and the tree branch into the other. Then he started to eat his preys in sky with one claw, still upholding the branch from falling. Seeing this feat of Garuda, the sages clinging to that tree branch bless him to be successful in his next mission and leave that branch. When that tree branch is free from sages, Garuda throws it on a province of some antagonistic tribal community, by weight of which the whole of that tribal community is destroyed. This is one way of telling the myth.
sa tena tu praharSeNa dviguNii kR^ita vikramaH |
amR^ita aanayanaartham vai cakaara matimaan matim || 3-35-34
amR^ita aanayanaartham vai cakaara matimaan matim || 3-35-34
34. matimaan= heedful one; saH= he that Garuda; tena praharSeNa tu = with that, happiness but; dvi guNii kR^ita vikramaH= with two, multiplied - double, rendered, valour - his valour became twice as much - as sages blessed for rescuing them; amR^ita aanayana artham vai= ambrosia, bringing - from heaven, for the purpose of, indeed; cakaara matim= made, his mind - resolved.
When his valour has become twice as much with that happiness that heedful Garuda indeed resolved to bring ambrosia from heaven. [3-35-34]
ayo jaalaani nirmathya bhittvaa ratna gR^iham varam |
mahendra bhavanaat guptam aajahaara amR^itam tataH || 3-35-35
mahendra bhavanaat guptam aajahaara amR^itam tataH || 3-35-35
35. ayaH jaalaani= iron-grid guard; nir mathya= completely, on smashing; ratna varam gR^iham bhittvaa = unbreakable like - diamond, best - strong, room, on crashing; tataH= then; mahendra bhavanaat= Mahendra's, from palace; guptam= safeguarded; amR^itam aajahaara= ambrosia, plundered.
Smashing the guard of iron-grid completely and crashing the unbreakable diamond -like strongroom in which the ambrosia is safeguarded, then Garuda carried off ambrosia from the palace of Indra. [3-35-35]
tam maharSi gaNaiH juSTam suparNa kR^ita lakSaNam |
naamnaa subhadram nyagrodham dadarsha dhanada anujaH || 3-35-36
naamnaa subhadram nyagrodham dadarsha dhanada anujaH || 3-35-36
36. dhanada anujaH= Kubera's, brother Ravana; maharSi gaNaiH juSTam= at it [tree,] great-sages, by assemblages of, sought-after; suparNa kR^ita lakSaNam= by best-winged Garuda, deed, signs - betokens Garuda's actions; naamnaa subhadram= by name, Subhadra - named as; tam nyagrodham dadarsha= that, banyan tree, Ravana saw - and proceeded.
Ravana on his way saw such a banyan tree named as Subhadra which is a much sought after tree for assemblages of great sages, and which betokens the deeds of that best-winged Garuda. [3-35-36]
tam tu gatvaa param paaram samudrasya nadii pateH |
dadarsha aashramam ekaa.nte puNye ramye vanaa.ntare || 3-35-37
dadarsha aashramam ekaa.nte puNye ramye vanaa.ntare || 3-35-37
37. nadii pateH samudrasya = rivers, lord, of ocean; tam param paaram= to its, other, shore; gatvaa = on going; ramye puNye vana antare= scenic, sacred, in forest, interiors of; kaante = pleasing [or, ekaante= in solitude]; aashramam dadarsha = hermitage, Ravana saw.
On going to the other side of the lord of rivers, namely ocean, Ravana saw a pleasing hermitage in the sacred and scenic interior of the forest. [3-35-37]
tatra kR^iSNa ajina dharam jaTaa valkala dhaariNam |
dadarsha niyata aahaaram maariicam naama raakSasam || 3-35-38
dadarsha niyata aahaaram maariicam naama raakSasam || 3-35-38
38. tatra= at that place,; kR^iSNa ajina dharam= black, deer-skin, wearing; jaTaa valkala dhaariNam = tufts of hair, jute-cloths, wearing one; niyata aahaaram= one with controlled, diet; maariicam naama raakSasam= Maareecha, named, demon; dadarsha= Ravana saw.
At that place Ravana saw the demon named Maareecha, wearing jute-clothes and black deerskin and tufts of hairs, and the one with regulated diet. [3-35-38]
sa raavaNaH samaagamya vidhivat tena rakSasaa |
maariicena arcito raajaa sarva kaamaiH amaanuSaiH || 3-35-39
maariicena arcito raajaa sarva kaamaiH amaanuSaiH || 3-35-39
39. raajaa saH raavaNaH= king, he that, Ravana; samaagamya= is approached - welcomed by Maareecha; rakSasaa tena maariicena= by demon, that, Maareecha; a + maanuSaiH= with super, humanly [not subhuman]; sarva kaamaiH= with all, offerings; vidhivat arcitaH= customarily, Ravana is adored - entertained.
That demon Maareecha welcomed the king Ravana and customarily entertained him catering all the offerings that are beyond the scope of humans. [3-35-39]
tam svayam puujayitvaa ca bhojanena udakena ca |
arthopahitayaa vaacaa maariico vaakyam abraviit || 3-35-40
arthopahitayaa vaacaa maariico vaakyam abraviit || 3-35-40
40. maariicaH= Maareecha; tam= him [Ravana]; bhojanena udakena ca= with meals, and with drinking water [offering]; svayam puujayitvaa ca= in person, venerating - entertaining, also; artha upahitayaa vaacaa= with significance, connotative, with words; vaakyam abraviit= sentence, spoke.
On personally offering meals and drinking water, and venerating him properly Maareecha spoke this sentence to Ravana which is connotative of significance. [3-35-40]
kaccit te kushalam raajan la.nkaayaam raakshaseshvara |
kena arthen punaH tvam vai tuurNam eva iha aagataH || 3-35-41
kena arthen punaH tvam vai tuurNam eva iha aagataH || 3-35-41
41. raakshasa iishvara = oh, demons, king; te lankaayaam kushalam kaccit= in your, Lanka, safe, isn't it; raajan= oh, king; tvam kena arthena= you, by which, reason; punaH tuurNam eva iha aagataH= again, in a trice, only, here, came.
"Oh, king of the demons, is everything well with your Lanka? Oh, king, for what reason you have put in an appearance again, that too in a trice? [3-35-41]
This statement contains 'why you have come again?' and taking hold of this word, 'again...' some, who hold that the episode of Akampana is justifiable, say that the episode of Akampana is not interpolated but the original work of Valmiki. For this, the ex-party says that when a whole of chapter is included, inclusion of one word 'again...' is not a bothersome affair to the mythologists or interpolators. When it is questioned that interspersing Akampana's episode defeats the spectacular entry of Ravana, the defendants say that the antagonists need not be given such priorities. So also, Vali's Kishkindha is not portrayed in a spectacular way when Sugreeva attacked Vali for the first time, but it is detailed in the second round, to some extent, and fully when Lakshmana enters it.
In this episode, a jump of event to Garuda's exploits may be jerky, but it is questioned when can Ravana recollect about Garuda's might, why does he ignore still mightier Vishnu. Ravana's continuous fear for Vishnu made him to think of Garuda - that too, on seeing Subhadra, the banyan tree, and that too - while going to kidnap Seetha.
The path through which Ravana coursed is towards Himalayas, where an idolatry place called deva bhuumi is said to be earmarked for higher souls. When Rama hit Maareecha, he fell far off from the ritual place of Vishwamitra. That place is said to be on northern side of Himalayas. Some ancient mms contain this verse which also tell about that place as deva bhuumi and it is on the northern side of kuru i.e., kurukhsetra where Great War of Maha Bharata occurred: uttar˜nþca kur¨n paþyan paþyan caiva nagottam˜n | deva d˜nava sanghai× ca sevitam hi am®ta arthibhi× ||
evam ukto mahaatejaa maariicena sa raavaNa |
tataH pashcaat idam vaakyam abraviit vaakya kovidaH || 3-35-42
tataH pashcaat idam vaakyam abraviit vaakya kovidaH || 3-35-42
42. maariicena= by Maareecha; evam uktaH= thus, who is spoken to; mahaatejaa vaakya kovidaH= highly radiant one, sentence making, expert in - eloquent one; saH raavaNa= he, that Ravana; tataH pashcaat= then, after; idam vaakyam abraviit= this, sentence, spoke [to Maareecha.]
When Maareecha spoke to him thus, that highly radiant and eloquent Ravana then afterwards spoke this sentence to Maareecha. [3-35-42]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe pa.nca tri.mshaH sargaH
Thus, this is the 35th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 36
Introduction
Ravana seeks Maareecha's help to abduct Seetha. He asks Maareecha to assume the shape of a golden-deer and lure Seetha, and then Seetha asks Rama and Lakshmana to fetch that golden-deer. If Rama and Lakshmana are distracted from the hermitage, Ravana can safely abduct Seetha. Listening to this Maareecha is struck dead, because he is already struck with the arrow of Rama when he was in Tataka forest. As such, Maareecha tries to explain Ravana about Rama's quintessence.
maariica shruuyataam taata vacanam mama bhaaSataH |
aarto asmi mama ca aartasya bhavaan hi paramaa gatiH || 3-36-1
aarto asmi mama ca aartasya bhavaan hi paramaa gatiH || 3-36-1
1. taata maariica= oh, sire, Maareecha; bhaaSataH mama vacanam shruuyataam= as I speak, my, sentence, listen - give attention; aartaH asmi anguished one, I am; aartasya mama= anguished one, for me; bhavaan paramaa gatiH hi= you are, ultimate, course, isn't it.
"Give attention to my words as I speak, oh, sire, Maareecha, I am an anguished one, and when I am in such an anguish you are the ultimate course to me, isn't so." Thus Ravana started addressing Maareecha. [3-36-1]
jaaniiSe tvam janasthaane bhraataa yatra kharo mama |
duuSaNaH ca mahaabaahuH svasaa shuurpaNakhaa ca me || 3-36-2
trishiraaH ca mahaatejaa raakSasaH pishita ashanaH |
anye ca bahavaH shuuraa labdha lakSaa nishaacaraaH || 3-36-3
vasanti mat niyogena adhivaasam ca raakSasaH |
baadhamaanaa mahaaraNye muniin ye dharma caariNaH || 3-36-4
duuSaNaH ca mahaabaahuH svasaa shuurpaNakhaa ca me || 3-36-2
trishiraaH ca mahaatejaa raakSasaH pishita ashanaH |
anye ca bahavaH shuuraa labdha lakSaa nishaacaraaH || 3-36-3
vasanti mat niyogena adhivaasam ca raakSasaH |
baadhamaanaa mahaaraNye muniin ye dharma caariNaH || 3-36-4
2, 3, 4. mama bhraataa kharaH= my, brother, Khara; mahaabaahuH duuSaNaH ca= might armed, Duushana, even; svasaa shuurpaNakhaa ca= sister, Shuurpanakha, even; mahaatejaa pishita ashanaH raakSasaH trishiraaH ca= highly fiery one, raw-flesh, devourer, demon, Trishira, also; and; shuuraaH= braves ones; labdha lakSaaH= those who obtained, target - those that can hit target without missing; anye bahavaH nishaacaraaH raakSasaH= other, numerous, night-walkers, demons; mat niyogena= by me, assigned; mahaa araNye= in great-forest; dharma caariNaH muniin baadhamaanaa= righteousness, treaders in, sages, while torturing; janasthaane= in Janasthaana; [yathaa= as to how]; adhivaasam vasanti= in residency, are residing; tvam jaaniiSe= you are, aware of.
"You are aware as to how my brother Khara, and the mighty armed Duushana, also my sister Shuurpanakha, and even the highly fiery demon and devourer of raw-flesh Trishira, and even numerous other night-walking demons who are cocksure of hitting their targets have made Janasthaana as their residency, and while residing there they put the sages of that great forest that tread a righteous path to torture, of course, all this as assigned by me. [3-36-2, 3, 4]
caturdasha sahasraaNi rakSasaam bhiima karmaNaam |
shuuraaNaam labdha lakSaaNaam khara citta anuvartinaam || 3-36-5
te tu idaaniim janasthaane vasamaanaa mahaabalaaH |
shuuraaNaam labdha lakSaaNaam khara citta anuvartinaam || 3-36-5
te tu idaaniim janasthaane vasamaanaa mahaabalaaH |
5. bhiima karmaNaam= of fiendish, exploits; shuuraaNaam= braving ones; labdha lakSaaNaam= attained, targets - marks-demons - or, the possessors, of qualities to pick up quarrels, troublemakers to sages; khara citta anuvartinaam= Khara's, wishes, followers of; rakSasaam= of demons; caturdasha sahasraaNi= fourteen, thousand; [tvam jaaniiSe= you are, aware of; you are equally aware of.]
"You are equally aware of the stationing fourteen thousand braving demons in Janasthaana, who are the followers of the wish of Khara, who are with fiendish exploits, and who are the troublemakers to the sages of Dandaka forest or to the intruders therein, aren't you. [3-36-5]
sa.ngataaH parama aayattaa raameNa saha sa.nyuge || 3-36-6
naanaa shastra praharaNaaH khara pramukha raakshasaH |
naanaa shastra praharaNaaH khara pramukha raakshasaH |
6, 7a. janasthaane vasamaanaa= in Janasthaana, who are residing; mahaabalaaH= great-mighty ones; te tu= they, on their part; khara= Khara; pra mukha= verily, in front - that are lead by Khara - others; raakshasaH= demons; idaaniim= now - recently; parama aayattaaH= inordinately, preparing - themselve; naanaa shastra praharaNaaH= with diverse, weapons, those weapons that assault - assault and battery; sanyuge= in combat; raameNa saha= Rama, with; sangataaH= met - had an encounter with Rama.
"But recently those great mighty demons that are the residents of Janasthaana, namely Khara and others, preparing themselves inordinately and wielding diverse weapons and assaulters, for their part had an encounter with Rama in a combat. [3-36-6, 7a]
This episode is narrated in chapter 33, i.e., the episode of Akampana, but there is a difference in the way of Ravana's narration at this place than the previous one. This is another point to discuss whether Akampana's episode is an original work or an interpolation.
tena sa.njaata roSeNa raameNa raNa muurdhani || 3-36-7
anuktvaa paruSam ki.mcit sharair vyaapaaritam dhanuH |
anuktvaa paruSam ki.mcit sharair vyaapaaritam dhanuH |
7b, 8a. sam jaata roSeNa= well emerged, rancour - rancour tiding in him; tena raameNa= by him, by Rama; raNa muurdhani= in combat, vanguard of; paruSam kimcit an+ uktvaa= scathing remark, at the least, without, saying; dhanuH sharaiH vyaapaaritam= bow, with arrows, brought into play.
"With rancour tiding in him, and without making any scathing remark in the least, that Rama brought his bow into play with arrows in the van of the combat. [3-36-7b, 8a]
caturdasha sahasraaNi rakSasaam ugra tejasaam || 3-36-8
nihataani sharaiH diiptaiH maanuSeNa padaatinaa |
nihataani sharaiH diiptaiH maanuSeNa padaatinaa |
8b, 9a. padaatinaa= by a foot-soldier; maanuSeNa= by a human; ugra tejasaam rakSasaam= flaring, fieriness, demons of; caturdasha sahasraaNi= fourteen, thousand; diiptaiH sharaiH ni hataani= with fiery, arrows, completely wiped out.
"But that foot-soldier, that too, a human, has completely wiped out those fourteen-thousand demons with flaring fieriness with his fierce arrows. [3-36-8b, 9a]
kharaH ca nihataH sa.nkhye duuSaNaH ca nipaatitaH || 3-36-9
hatvaa trishirasam ca api nirbhayaa daNDakaaH kR^itaaH |
hatvaa trishirasam ca api nirbhayaa daNDakaaH kR^itaaH |
9b, 10a. sankhye= in war; kharaH ca nihataH= Khara, also, is hewed down; duuSaNaH ca nipaatitaH= Duushana, also, is mowed down; trishirasam ca api= Trishira, also, even; hatvaa= on hacking down; daNDakaaH= Dandaka forest; nir bhayaa= free, from fear - of demons; kR^itaaH= is made.
"Khara is hewed down, Duushana is mowed down, and even Trishira is hacked down, thereof that Dandaka forest is rendered free from the fear of demons. [3-36-9b, 10a]
pitraa nirastaH kruddhena sa bhaaryaH kSiiNa jiivitaH || 3-36-10
sa hantaa tasya sainyasya raamaH kSatriya paa.msanaH |
sa hantaa tasya sainyasya raamaH kSatriya paa.msanaH |
10b, 11a. kruddhena pitraa= by infuriated, father; sa bhaaryaH= with, wife; nir astaH= without, foothold - put to flight - exiled; kSiiNa jiivitaH= diminished, lifespan - of that Rama; kSatriya paamsanaH= among Kshatriya-s, an ignoble one; tasya sainyasya hantaa= of that, [demonic-] army, he is the slaughterer of my demonic army.
"He who is put to flight by his infuriated father, and who came to Dandaka forest along with his wife, that ignoble Kshatriya is the slaughterer of that demonic army of mine, as his lifespan is diminished. [3-36-10b, 11a]
ashiilaH karkashaH tiikSNo muurkho lubdho ajita indriyaH || 3-36-11
tyakta dharmaH tu adharma aatmaa bhuutaanaam ahite rataH |
tyakta dharmaH tu adharma aatmaa bhuutaanaam ahite rataH |
11b, 12a. a + shiilaH= without, character - out of character; karkashaH= brutal; tiikSNaH= firestorm; muurkhaH= senseless; lubdhaH= selfish; a + jita indriyaH= un, conquered, senses; tyakta dharmaH= who discarded, righteousness; a + dharma aatmaa= un, righteous, souled one; bhuutaanaam= of all beings; a + hite rataH= in dis, service, delights in.
"He is out of character, brutal, firestorm, senseless, selfish, one with his senses unconquered and righteousness discarded, and he is an unrighteous soul just delighting in the disservice of all beings. [3-36-11b, 12a]
For those who hold Ravana as the devotee of Rama / Vishnu, as one of the two doorkeepers, namely Jaya and Vijaya, the above lines of Ravana will become irksome. For that Maheshvara Tiirtha has stepped in and gave a commentary that conceives Ravana as a true devotee of Rama.
kruddhaa pitraa nirastaH kim? 'is he necked out by his angry father?' No. To please Kaikeyi and the boon given to her by his father, Rama is unhoused. sa bhaarya= sabhaa aaryaH 'in assemblages, venerable one.' Rama is one with high esteem. kshiiNa jiivitaH kim? 'is his lifespan diminishing? No. He is eternal. kshatriya paamsana= kshatriyaan paati iti kshatriyaH paH 'because he protects Kshatriya-s he is a noble Kshatriya, and sa ca asau a.msanaH ca, amsana aaghaate 'enemy destroyer,' destroyer of enemies of Kshatriya-s. karkashaH 'brutal' to enemies, not to adherents, therefore he is: amuurkhaH, alubdhaH: he s not senseless, not selfish. adharma aatmaa kim? No, he is not an unrighteous person. And bhuutaanaam a hite a rataH, 'for beings, in disservice, not, delights': he does not delight in the disservice of all created beings.' Thus, he is Supreme Person.
But Rama Tilaka, on the other hand refutes this derivation stating that Ravana is not an out and out devotee of Rama, and these many adhyaadhaara-s 'ellipses' need not be brought in to justify mythological import to Ramayana. There is a section of pundits that argue Ramayana precedes 18 puraaNaa-s the 18 mythological treatises, and they refuse to believe that Ravana is NOT a devotee of Rama.
In anyway, the innuendo incorporated in certain verses has given rise to diverse commentaries, but the unity of Ramayana is kept up, either by Shaivaites or Vaishnavaite or other sects of Hindu thinking.
yena vairam vinaa araNye sattvam aashritya kevalam || 3-36-12
karNa naasa apahaareNa bhaginii me viruupitaa |
tasya bhaaryaam janasthaanaat siitaam sura suta upamaam || 3-36-13
aanayiSyaami vikramya sahaayaH tatra me bhava |
karNa naasa apahaareNa bhaginii me viruupitaa |
tasya bhaaryaam janasthaanaat siitaam sura suta upamaam || 3-36-13
aanayiSyaami vikramya sahaayaH tatra me bhava |
12b, 13, 14a. yena= by whom; vairam vinaa= enmity, without; kevalam sattvam aashritya= just, strength, depending upon; karNa naasa apahaareNa= ears, nose, due to stripping off; me bhaginii viruupitaa= my, sister, is disfigured; tasya= such a Rama's; bhaaryaam= wife is to be; sura suta upamaam= celestials, daughter, similar to - nymph like - nymphean Seetha; siitaam= Seetha; vikramya= holding sway; janasthaanaat= from Janasthaana; aanayiSyaami= lead her in - inveigle her; tatra= in that matter; araNye= in forest; me sahaayaH bhava= to me, as aide, you shall be.
"By whom my sister is disfigured stripping off her nose and ears, that too, without any enmity but just depending upon his own brawn, I would like to inveigle such a man's nymphean wife Seetha holding sway on her in Janasthaana, and in that matter I want you to be my aide in Dandaka forest. [3-36-12b, 13, 14a]
tvayaa hi aham sahaayena paarshvasthena mahaabala || 3-36-14
bhraatR^ibhiH ca suraan yuddhe samagraan na abhici.ntaye |
tat sahaayo bhava tvam me samartho hi asi raakSasa || 3-36-15
bhraatR^ibhiH ca suraan yuddhe samagraan na abhici.ntaye |
tat sahaayo bhava tvam me samartho hi asi raakSasa || 3-36-15
14b. mahaabala= oh, highly powerful one - Maareecha; sahaayena= as associate; paarshvasthena= having at my side; tvayaa= with you; and; bhraatR^ibhiH ca= with my brothers, also; yuddhe= in war; samagraan suraan= all of the, gods; aham na= I, do not; abhi cintaye= towards [them,] I think - I don't care them; hi= indeed; raakSasa= oh, demon Maareecha; [tat= therefore]; tvam me sahaayaH bhava= you, to me, aide, you become; samarthaH asi hi= capable [to render aid,] you are, indeed - in this venture of abducting Seetha.
"Oh, highly powerful Maareecha, with you and with my brothers standing by my side as my associates, I indeed care a damn for all of the gods if they are going to wage a war against me, therefore, oh, demon Maareecha, as you are capable of rendering aid you should indeed become my aide in this venture. [3-36-14b, 15]
viirye yuddhe ca darpe ca na hi asti sadR^ishaH tava |
upaayato mahaan shuuro mahaa maaya vishaaradaH || 3-36-16
upaayato mahaan shuuro mahaa maaya vishaaradaH || 3-36-16
16. viirye= in valour; yuddhe ca= in war, even; darpe ca= in verve, also; tava sadR^ishaH na asti hi= to you, similar one, not, is there, indeed; you are; upaayataH [upaayaj~naH]== by trickery [by ideation]; mahaan shuuraH= tomost, stalwart; mahaa maaya vishaaradaH= matchless, illusive-tricks, expert.
"In valour, war and verve there is none similar to you, you are a topmost stalwart in trickery, and a matchless expert in illusive-tricks. [3-36-16]
etat artham aham praaptaH tvat samiipam nishaacara |
shR^iNu tat karma saahaayye yat kaaryam vacanaat mama || 3-36-17
shR^iNu tat karma saahaayye yat kaaryam vacanaat mama || 3-36-17
17. nishaacara= oh, nightwalker; etat artham= for that, reason; aham tvat samiipam praaptaH= I have, to your, near - nigh, come; saahaayye= in the course of helping; yat kaaryam= which, is to be done; tat karma= that, deed; mama vacanaat= by my, word - as I tell you, detail you; shR^iNu= you listen.
"I have come nigh of you only for that reason, oh, nightwalker, and listen to that deed which you have to do in the course of helping me as I detail you. [3-36-17]
sauvarNaH tvam mR^igo bhuutvaa citro rajata bindubhiH |
aashrame tasya raamasya siitaayaaH pramukhe cara || 3-36-18
aashrame tasya raamasya siitaayaaH pramukhe cara || 3-36-18
18. tvam= you; rajata bindubhiH= with silver, dots; citraH= astounding; sauvarNaH mR^igaH bhuutvaa= golden, you, deer, on becoming; tasya raamasya aashrame= his, of Rama, in hermitage; siitaayaaH pramukhe cara= Seetha's, before, - in front of, you move.
"On becoming an astounding golden deer with silver dots, you move in front of Seetha in the hermitage of that Rama. [3-36-18]
tvaam tu niHsa.mshayam siitaa dR^iSTvaa tu mR^iga ruupiNam |
gR^ihyataam iti bhartaaram lakSmaNam ca abhidhaasyati || | 3-36-19
gR^ihyataam iti bhartaaram lakSmaNam ca abhidhaasyati || | 3-36-19
19. siitaa= Seetha; mR^iga ruupiNam= in deer, shape; tvaam dR^iSTvaa= you, on seeing; gR^ihyataam= lay hold of; iti bhartaaram lakSmaNam ca= thus, to husband, to Lakshmana, also; niH samshayam= without, doubt; abhi dhaasyati= forthwith bids.
"On seeing you in the shape of a deer, Seetha undoubtedly bids her husband forthwith, and even Lakshmana, saying, 'lay hold of it.' [3-36-19]
tataH tayoH apaaye tu shuunye siitaam yathaa sukham |
niraabaadho hariSyaami raahuH candra prabhaam iva || | 3-36-20
niraabaadho hariSyaami raahuH candra prabhaam iva || | 3-36-20
20. tataH= then; tayoH= of those two - Rama, Lakshmana; apa aaye= side, tracked - diverted; when it happened, and when; shuunye [pradeshe]= in lonely [place]; yathaa sukham= as, comfortably; nir aabaadhaH= without, being impeded; siitaam= Seetha will be; raahuH candra prabhaam iva= Rahu the planet, Moon's, shine, as with; hariSyaami= I wish to abduct;.
"Then on the diversion of those two, Rama and Lakshmana, I will comfortably and unimpededly abduct Seetha in that lonely place, as planet Rahu abducts the shine of moon. [3-36-20]
tataH pashcaat sukham raame bhaaryaa aaharaNa kar.hshite |
visrabdham prahariSyaami kR^ita arthena antar aatmanaa || 3-36-21
visrabdham prahariSyaami kR^ita arthena antar aatmanaa || 3-36-21
21. tataH pashcaat= then, afterwards; bhaaryaa aaharaNa karshite= wife; by abduction, caught hold of - enervated; raame= in Rama - Rama will be; kR^ita arthena antar aatmanaa= fulfilled [gratified in the first instance,] volition, with an inner, soul; sukham visrabdham prahari Syaami= conveniently, surely, I wish to retaliate - Rama.
"Thereafter Rama will be enervated by the abduction of his wife, and then surely and conveniently I wish to retaliate him if he is going to come up against me, for my inner-soul will be firstly gratified with its volition, namely possessing Seetha." Thus Ravana requested Maareecha. [3-36-21]
Maheshvara Tiirtha expresses this in terms of Ravana's devotion to Rama. raame bhaaryaa haraNa karSite: raama ibha 'Rama, the elephant...' aaryaa 'a venerable one, Seetha...' haraNa karSite 'by abduction, harmed by...' adhyadhaara: mat shariiram elliptical: 'my body...' tataH 'thereby, by virtue of my act of abducting...' kR^ita arthena antaraatmanaa upalakshitaH san 'on my soul-cherished desire becoming fulfilled to get salvation...' paschaat 'thereafter...' visrabdham 'impeccably...' sukham = moksha, salvation, highest bliss...' prahariSyaami: prakarSeNa hariSyaami 'evidently I snatch off that bliss...'
"When I abduct that venerable Seetha, the wife of Elephant like Rama, my body gets harmed like an eclipsed moon, but my soul gets fulfilled as I desire eternal salvation, and I can get it evidently and impeccably at the hand of Rama, owing to the ill-virtue of my abduction of Seetha.
The eclipsing planet Rahu may hide moon temporarily by which the world looses moonshine for a while. If Ravana temporarily hides Seetha, as Rahu hides the moon, Rama, who metaphors with the three worlds, may be in gloom temporarily. But neither Rahu nor Ravana are illuminated or enlightened with the presence of the moonbeams of Seetha, alias Goddess Lakshmi, for they tried to seize that all-illuminating Moon/Seetha by force.
tasya raama kathaam shrutvaa maariicasya mahaatmanaH |
shuSkam samabhavat vak.htram paritrasto babhuuva ca || 3-36-22
shuSkam samabhavat vak.htram paritrasto babhuuva ca || 3-36-22
22. raama kathaam= Rama's, story - very word, mention of Rama; shrutvaa= on listening; mahaatmanaH tasya maariicasya= honest-souled one, his, of Maareecha; vaktram= mouth; shuSkam= dried up; sam abhavat= completely, became; pari trastaH babhuuva ca= fully, frightened, he became, even.
On listening the very word of Rama that honest-souled Maareecha's mouth is completely dried up, and he is fully frightened. [3-36-22]
oSTau parilihan shuSkau netraiH animiSaiH iva |
mR^ita bhuuta iva aartaH tu raavaNam samut iikshataH || 3-36-23
mR^ita bhuuta iva aartaH tu raavaNam samut iikshataH || 3-36-23
23. shuSkau oSTau= dried up, lips; pari lihan= over, licking -Maareecha wetting with tongue; a + nimiSaiH iva= without, wink, as if - he started goggling; netraiH= with eyes - looks; mR^ita bhuuta iva= lifeless, being, as if - wide-eyed like an about-to-die-animal; aartaH tu= agonised, on his part; raavaNam= at Ravana; samudaikshata [sam ut iikshataH= well, up, looked]= looked up, with raised and searching eyes.
Wetting dried up lips with his tongue he has become goggle-eyed almost like an about-to-die animal, and he agonisingly looked up at Ravana with winkless eyes. [3-36-23]
At the very word 'Rama' Maareecha is shuddered. daþ˜nana samudŸrita vacanam ˜karõya r˜ma þabda þravaõa m˜treõa santrasta h®dayo m˜rŸca× k®t˜njali× evam uv˜ca - dk From the time when he was firstly struck by Rama's arrow he retired to hermitage and no demonic activity is undertaken by Maareecha. But now Ravana is instigating, which leads Maareecha to his own end, of which he is perfectly aware.
sa raavaNam trasta viSaNNa cetaa
mahaavane raama paraakramaj~naH |
kR^ita a.njaliH tattvam uvaaca vaakyam
hitam ca tasmai hitam aatmanaH ca || 3-36-24
mahaavane raama paraakramaj~naH |
kR^ita a.njaliH tattvam uvaaca vaakyam
hitam ca tasmai hitam aatmanaH ca || 3-36-24
24. mahaa vane= in great [Tataka,] forest; raama paraakrama j~naH= Rama's, valour, knower [aware] of; saH= he that Maareecha; trasta viSaNNa cetaaat= by scare, sank, heart; kR^ita anjaliH= who made palm-fold; tasmai hitam= to him - to Ravana, beneficial; aatmanaH ca hitam ca= for himself, also, beneficial, also; tattvam vaakyam= factual, words; raavaNam= to Ravana; uvaaca= [started to] speak - to Ravana.
Maareecha's heart sank with scare as he is aware of Rama's valour when he was in the great forest of Tataka, thus suppliantly making palm-fold he started telling about factuality of Rama to Ravana, which is beneficial both to Ravana and to himself, as well, if only Ravana is heedful of it. [3-36-24]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe SaT tri.mshaH sargaH
Thus, this is the 36th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 37
Introduction
Maareecha advises Ravana to stay away from Rama with his own unpleasant experience with Rama’s arrow when he was in Tataka forest, and portrays a gruesome picture of Rama to Ravana, asking him to not to meddle with Rama's affairs.
tat shrutvaa raakSasendrasya vaakyam vaakya vishaaradaH |
pratyuvaaca mahaapraaj~no maariico raakSaseshvaram || 3-37-1
pratyuvaaca mahaapraaj~no maariico raakSaseshvaram || 3-37-1
1. raakSasa indrasya= demons, chief's; tat vaakyam shrutvaa= that, sentence - that idea of abduction, on hearing; vaakya vishaaradaH= sentence-making, expert in [articulator]; mahaa praaj~naH= well-informed; maariicaH= Maareecha; raakSasa iishvaram= to demons, lord; prati uvaaca= in reply, spoke - replied.
On hearing that idea of the chief of demons Ravana in abducting Seetha, Maareecha, a well-informed one and an articulator spoke to the lord of demons in reply. [3-37-1]
sulabhaaH puruSaa raajan satatam priya vaadinaH |
apriyasya ca pathyasya vak{}taa shrotaa ca durlabhaH || 3-37-2
apriyasya ca pathyasya vak{}taa shrotaa ca durlabhaH || 3-37-2
2. raajan= oh, king; priya vaadinaH puruSaa= pleasantly, talking, people; satatam sulabhaaH= always, easy - easy to get; a + priyasya= of un, pleasant - judgementally; pathyasya ca= recuperative insipid diet-like [suggestions,] also; vaktaa= who speaks them; or even; shrotaa ca= listener, also; dur labhaH= not, possible - impossible to get.
"It will always be easy to get people who talk pleasantly, oh, king, but it is impossible to get them who talk judgementally and give suggestions that may be apparently insipid, but that are recuperative, more so, it is impossible to get listeners of such advises. [3-37-2]
There are many who render advises without weighing pros and cons, but just to get along and please their master. There will be none to suggest expeditiously, though that suggestion presently will be unpleasant and unsavoury like a recuperative insipid diet, but in reality, it is result-oriented. Even if such an advisor suggests in earnest, he will have no listener who listens earnestly and effectuates it. So, listen to my words that may now be unsavoury, but will prove beneficial to you in long run, if you can foresee your future properly. Dharmaakuutam says: anena sva prayojana virodha sankay˜ r˜ja buddhi anus˜reõa vakt˜ro mantriõa× sulabh˜× - kintu anartha paryavas˜yino r˜jabuddhim tiraskritya þubhodarka vakt˜ro mantriõo durlabh˜ iti s¨citam - dk then the commentator goes on to quote vidura niiti from Maha Bharata, wherein it is said yo hi dharma sam˜þritya hatv˜ bhatru× priy˜rthe | apriy˜õi ˜ha pathy˜ni tena r˜j˜ sah˜yav˜n || sulabh˜× puruÿ˜ r˜jan satatam priya v˜dina× | apriyasya ca pathyasya vakt˜ þrot˜ ca durlabha× || The last two foots may be observed because they are similar to the above verse of Ramayana, by such similarities some hold the opinion that Maha Bharata is an explanation to Ramayana.
na nuunam budhyase raamam mahaaviiryam guNa unnatam |
ayuk{}ta caaraH capalo mahendra varuNa upamam || 3-37-3
ayuk{}ta caaraH capalo mahendra varuNa upamam || 3-37-3
3. a + yukta caaraH= not, having, by spies - exclusionary, desultory of spies; capalaH= impetuous; such as you are, you; mahaa viiryam= decidedly, dynamic one; guNa unnatam= by adeptness, exalted; mahendra varuNa upamam= [thunderous] Mahendra, [tempestuous] Varuna, God of Rain, alike - is Rama; nuunam na budhyase= definitely, you are not, apperceiving.
"Definitely you do not apperceive Rama who is decidedly dynamic and exaltedly adept, for you are impetuous and desultory in dealing with your spies, but that Rama is identical to the thunderous Mahendra and tempestuous Varuna, the Rain-god. [3-37-3]
api svasti bhavet taata sarveSaam bhuvi rakSasaam |
api raamo na sa.mkruddhaH kuryaat lokam araakSasam || 3-37-4
api raamo na sa.mkruddhaH kuryaat lokam araakSasam || 3-37-4
4. taata= oh, boy; bhuvi= on earth; sarveSaam rakSasaam= for all, demons; svasti api bhavet= safety, will it be there; raamaH= Rama; samkruddhaH= highly enraged one; lokam= world; a + raakSasam= without, demons; api na kuryaat= will he make it.
"Oh, boy, will there be safety to all demons on earth? Or, that highly enraged Rama will render this world de-demonised! [3-37-4]
'...but for you...' 'Will you let the demons on earth live, or, would like to eradicate them through Rama, through your obsessions.' The second thought has come true when Rama eliminated all demons.
api te jiivita a.ntaaya na utpannaa janakaatmajaa |
api siitaa nimittam ca na bhavet vyasanam mahat || 3-37-5
api siitaa nimittam ca na bhavet vyasanam mahat || 3-37-5
5. janaka aatmajaa= Janaka's daughter Seetha; te jiivita antaaya= your, life, for ending; api na utpannaa= even, not, took birth - has she taken birth; siitaa nimittam= Seetha, because of; mahat vyasanam= great, disaster; [mama vyasanam= for my, disaster]; api ca na bhavet= even, also, not, be there [will there be a disaster, so to speak.]
"Has this Seetha, the daughter of Janaka, taken birth to end your life, or what! And because of this Seetha will there be a great disaster, so to speak! [3-37-5]
api tvaam iishvaram praapya kaama vR^ittam nira.nkusham |
na vinashyet purii la.nkaa tvayaa saha sa raakSasaa || 3-37-6
na vinashyet purii la.nkaa tvayaa saha sa raakSasaa || 3-37-6
6. kaama vR^ittam= in independent thinking, wrapped up - egocentric; nir ankusham= without, goad - rampant; such like you; tvaam iishvaram praapya= you, as lord, on getting; sa raakSasaa purii lankaa= along with, demons, city, Lanka; tvayaa saha= you, put together; na vinashyet api= not, doomed, even [will it be doomed or what.]
"Egocentric and rampant, such as you are, on acquiring you as her lord, will the City of Lanka be doomed along with her demons, and you put together, or what! [3-37-6]
tvat vidhaH kaama vR^itto hi duHshiilaH paapa ma.ntritaH |
aatmaanam sva janam raaSTram sa raajaa hanti durmatiH || 3-37-7
aatmaanam sva janam raaSTram sa raajaa hanti durmatiH || 3-37-7
7. kaama vR^ittaH= by wish, behaving - self-willed; duH shiilaH= ill, willed; paapa mantritaH= duSTam - Govindaraja= by evil, ensorcelled; dur matiH= malicious, in intent; tvat vidhaH= your, like; saH raajaa= that, king; aatmaanam= himself; sva janam= his own, people; raaSTram= city-state also; hanti hi= ruins, as a matter of (actual) fact.
"Any king of your like who is with a self-will, ill-will, ensorcelled by evil, and malicious in intent, that king alone ruins his own city-state, his own people, even himself, as a matter of actual fact. [3-37-7]
For this the commentator says: anena dur mantrita× k˜mavritto naya dveÿŸ r˜j˜ sakala mantri vargeõa aiþvaryen˜ saha naþyati iti uktam - - dk - - tath˜ ca k˜mandake - an˜tmav˜n naya dveÿŸ vardhaya ari sampada× | pr˜py˜ api mahad aiþvaryam saha tena vinaþyati || Dharmaakuutam being an encyclopedic commentary on Ramayana quotes Kamandaka etc., in such matters of dharma. The availability of the books quoted by the commentator of Dharmaakuutam in reprint is doubtful, where Dharmaakuutam itself is unavailable in full, in these days.
na ca pitraa parityak{}to na amaryaadaH katha.ncana |
na lubdho na ca duHshiilo na ca kSatriya paa.msanaH || 3-37-8
na ca dharma guNair hiinaiH kausalyaa aana.nda vardhanaH |
na ca tiikSNo hi bhuutaanaam sarva bhuuta hite rataH || 3-37-9
na lubdho na ca duHshiilo na ca kSatriya paa.msanaH || 3-37-8
na ca dharma guNair hiinaiH kausalyaa aana.nda vardhanaH |
na ca tiikSNo hi bhuutaanaam sarva bhuuta hite rataH || 3-37-9
8. kausalyaa aananda vardhanaH= Kausalya's, delight, enhancer of - Rama; pitraa= by father; na ca pari tyaktaH= not, also, completely, forsaken; kathancana= in the least; a+maryaadaH= un, seemly; na= he is not; duH shiilaH= out of character; na= he is not; na ca lubdhaH= not, also, selfish; na ca kSatriya paamsanaH= not, either, Kshatriya, ignoble; dharma guNaiH hiinaiH= with righteous, attributes, a debased one; na ca= he is not, also; bhuutaanaam tiikSNaH na ca= towards living beings atrocious one, he is not, also; [or, sarveSaam= of all]; sarva bhuuta hite rataH= all, beings, in welfare, takes delight.
"Rama the enhancer of his mother Kausalya's happiness is completely forsaken by his father - no, he is not; there is unseemliness in him - no, not in the least; he is out of character - no; he is selfish - no; he is an ignoble Kshatriya - no, not at all; and he is neither a debased one insofar as the merits of righteousness are concerned, nor he is atrocious towards living beings, for he takes delight in the welfare of all beings. [3-37-8, 9]
va.ncitam pitaram dR^iSTvaa kaikeyyaa satya vaadinam |
kariSyaami iti dharmaatmaa tataH pravrajito vanam || 3-37-10
kariSyaami iti dharmaatmaa tataH pravrajito vanam || 3-37-10
10. satya vaadinam pitaram= truth, who is a proponent, such a father - Dasharatha; kaikeyyaa vancitam dR^iSTvaa= by Kaikeyi, outwitted, on seeing; dharmaatmaa= virtue-souled - Rama; ellipses: pitaram satya vaadinam - father, as truth, proponent; kariSyaami= I will make - I will prove that my father is the real proponent of truth; tataH= from there - from Ayodhya; vanam= to forest; pra vrajitaH= he neatly, journeyed.
"On seeing his father who is a proponent of truth, and whom Kaikeyi has outwitted, that virtue-souled Rama neatly decamped from Ayodhya saying that 'I will prove my father to be a real proponent of truth.' [3-37-10]
kaikeyyaaH priya kaamaartham pitur dasharathasya ca |
hitvaa raajyam ca bhogaan ca praviSTo daNDakaa vanam || 3-37-11
hitvaa raajyam ca bhogaan ca praviSTo daNDakaa vanam || 3-37-11
11. kaikeyyaaH= of, Kaikeyi; pituH dasharathasya ca= of father, Dasharatha's, also; priya kaamaartham= cherished wish, for fulfilment of; raajyam ca bhogaan ca= kingdom, also, royal-comforts, even; hitvaa= on discarding; daNDakaa vanam praviSTaH= Dandaka, forest, he entered.
"Discarding the kingdom and even royal-comforts Rama entered Dandaka forest only to fulfil the cherish of Kaikeyi, viz., kingdom for her son Bharata, and even that of Dasharatha, viz., to remain loyal to his promise to Kaikeyi. [3-37-11]
na raamaH karkashaH taata na avidvaan na ajita indriyaH |
anR^itam na shrutam caiva naiva tvam vak{}tum ar.hhasi || 3-37-12
anR^itam na shrutam caiva naiva tvam vak{}tum ar.hhasi || 3-37-12
12. taata= oh, boy; raamaH karkashaH na= Rama, ruthless, he is not; na a+ vidvaan= un, scholarly one, he is not; a+ jita indriyaH na= un, conquered, [his] senses, he is not; a+ nR^itam= not, palpable - impalpable - are these slanders; na shrutam caiva= not, heard, also thus; [or, duH shrutam= bad things, heard by you]; tvam= you; =; na eva vaktum arhasi= not, this way, to speak of, apt of you.
"Rama is ruthless - no; an unscholarly one - no; unconquered are his senses - no; and oh, boy, it is unapt of you to speak of impalpable and unheard-of topics in this way. [3-37-12]
raamo vigrahavaan dharmaH saadhuH satya paraakramaH |
raajaa sarvasya lokasya devaanaam iva vaasavaH || 3-37-13
raajaa sarvasya lokasya devaanaam iva vaasavaH || 3-37-13
13. raamaH vigrahavaan dharmaH= Rama, embodiment, of righteousness; saadhuH= equable person; satya paraakramaH= truthfulness, is his valour; devaanaam vaasavaH iva= for gods, Indra, as with; sarvasya lokasya raajaa= for entire, world, he is king.
"Rama is the embodiment of righteousness, he is an equable person with truthfulness as his valour, and as with Indra to all gods he is the king of entire world. [3-37-13]
Rama's principles alone make him victorious, as he does not deviate from the path of righteousness. And by not deviating from the path of righteousness, he is truly valorous and the question of his defeat does not arise, because he will abide by his conscience.
katham nu tasya vaidehiim rakSitaam svena tejasaa |
icChase prasabham hartum prabhaam iva vivasvataH || 3-37-14
icChase prasabham hartum prabhaam iva vivasvataH || 3-37-14
14. tasya svena tejasaa= by his - Rama's, individual - proper, by resplendence; rakSitaam vaidehiim= protected, Vaidehi is; vivasvataH prabhaam iva= from Sun, resplendence, as with; prasabham= forcibly; hartum katham icChase nu= to rob, how, you wish, really.
"Rama's proper resplendence is protecting Vaidehi. How then you really wish to forcibly rob her off from Rama, as though wishing to rob the Sun of his resplendence. [3-37-14]
Incidentally, Prabha is the name of sun's brilliance and she is the wife of Sun, and if she is to be separated from sun, only an eternal gloom overcasts the world. Ravana has no doubt controlled natural forces like sun, moon, rivers etc., but not altogether eradicated or upturned their functions. Then, is it possible to Ravana and hosts of his demonic-adherents to thrive in an unnatural gloom? This is the doubt of Maareecha.
shara arciSam anaadhR^iSyam caapa khaDga indhanam raNe |
raama agnim sahasaa diiptam na praveSTum tvam arhasi || 3-37-15
raama agnim sahasaa diiptam na praveSTum tvam arhasi || 3-37-15
15. shara arciSam= arrows, [akin to] jets of fire; an +aadhR^iSyam= not, to be meddled with - uninfringeable; caapa khaDga indhanam= bow, sword, as its fuel; raNe= in war; diiptam= blazing; raama agnim= Rama, [called] fire; sahasaa= rashly - recklessly; praveSTum= to enter into; tvam na arhasi= for you, not, apt of.
"Arrows as it jets of fire, bow and sword as it firewood that fire called Rama will be blazing in war, and it will be inapt of you to enter into such an uninfringeable fire, recklessly. [3-37-15]
dhanur vyaadita diipta aasyam shara arciSam amarSaNam |
caapa baaNa dharam tiikshNam shatru senaa apahaariNam || 3-37-16
raajyam sukham ca sa.ntyajya jiivitam ca iSTam aatmanaH |
na ati aasaadayitum taata raama a.ntakam iha ar.hhasi || 3-37-17
caapa baaNa dharam tiikshNam shatru senaa apahaariNam || 3-37-16
raajyam sukham ca sa.ntyajya jiivitam ca iSTam aatmanaH |
na ati aasaadayitum taata raama a.ntakam iha ar.hhasi || 3-37-17
16. taata= oh, my boy; dhanuH vyaadita diipta aasyam= bow, gaping, inflaming, with mouth; shara arciSam= arrows, tongues of flame; a+marSaNam= not, tolerable one - insufferable; caapa baaNa dharam= bow, arrows, wielding; tiikshNam= fierce one; shatru senaa apahaariNam [prahaariNam= one who batters]= enemy, armies, stealer of - annihilator of; raama antakam= Rama named, Terminator; aatmanaH= of yours; iSTam= dear ones; raajyam sukham jiivitam ca= kingdom, comforts, life, also; samtyajya= on discarding; iha= now - at once; atyaasadayitum= ati aasaadayitum= much, nearing - to draw pretty nigh of him; na arhasi= not, apt of you.
"With the bow stretched to his ear becoming a gaping mouth spouting flames, arrows becoming tongues of fire spewed forth from that flaming mouth, he that Rama the reified Terminator will become fierce and insufferable when he wields bow and arrows, and oh, dear boy Ravana, it will be inapt of you to at once draw pretty nigh of such an annihilator of the armies of enemies, on discarding your kingdom, comforts and even the dear life of yours. [3-37-16, 17]
aprameyam hi tat tejo yasya saa janakaatmajaa |
na tvam samarthaH taam hartum raama caapa aashrayaam vane || 3-37-18
na tvam samarthaH taam hartum raama caapa aashrayaam vane || 3-37-18
18. saa janaka atmajaa= she, Janaka's, daughter [Seetha is]; yasya= which one's - which Rama's wife is; tat= that - resplendence; a +prameyam= not, measurable - inestimable; tejaH hi= resplendence, indeed; vane= in forest; raama caapa aashrayaam= Rama's, bow, who is safeguarded - Seetha; taam= her - Seetha; hartum= to steal; tvam na samarthaH= you are, not, capable.
"Which Rama's wife is Janaka's daughter that Rama is indeed an inestimable resplendence, and it will be incapable of you to steal Seetha while such a Rama's bow safeguards her in the forest, besides the firewall called his resplendence. [3-37-18]
This can be said 'Rama's resplendence is inestimable and Seetha is his wife.' But keeping the import of Seetha's words as at 3-9-15 'if fuel is available in adjacency of burning fire, the luminosity of the fire also enhances immensely,' and when the factor of resplendence is taken, it is not Rama's resplendence alone that is described, but Seetha's also. Again, it is not that some part of Rama's resplendence is taken out and put in Seetha. It is an indivisible radiance of that couple like that of Sun and his wife Prabha, as said earlier by Maareecha. Seetha is not directly said by her name but her father Janaka's name is brought in, because Janaka is both a raajarSi and brahmarSi Kingly-saint and Brahman-sage, as well. And Janaka is capable of saying idam brahmam idam kshaatram shaapat api sharaat api 'here is Brahma-hood and here is Kshatriya-hood, either by malediction or by arrow, whichever meetly of you, you can confront me.' This apart, it is said that 'a pertinent devotion to a god makes the devotee like that god alone.' shraddhayaa devo devatvam ashnute and Seetha is the devotee of Rama and she became one with Rama. Thereby, there is twofold resplendence, namely, that of Rama and that of Seetha, so it is inapt of you to make any useless effort when everything is firewalled.
tasya vai nara si.mhasya si.mha uraskasya bhaaminii |
praaNebhyo api priyataraa bhaaryaa nityam anuvrataa || 3-37-19
praaNebhyo api priyataraa bhaaryaa nityam anuvrataa || 3-37-19
19. bhaaminii= that lady; simha uraskasya= lion, chested one's; nara simhasya= of man, the lion's - Rama's; praaNebhyaH api priyataraa bhaaryaa= by lives [of Rama,] even, dearest, wife; nityam tasya= always - in perpetuity, his - him alone; anu vrataa= following, avowed - avowed to follow him; vai= in truth.
"That lady Seetha is his wife, dearest than the lives of that lion-chested lion-man Rama, and in truth, she is avowed to follow him alone, in perpetuity. [3-37-19]
na saa dhar.hSayitum shakyaa maithilii ojasvinaH priyaa |
diiptasya iva huta aashasya shikhaa siitaa sumadhyamaa || 3-37-20
diiptasya iva huta aashasya shikhaa siitaa sumadhyamaa || 3-37-20
20. maithilii= one belonging to Mithila - Seetha; ojasvinaH= of dynamic one - of Rama; priyaa= cherished - wife; su madhyamaa= good, waisted one - curvaceous one; saa siitaa= she, that Seetha; diiptasya hutaaashasya shikhaa iva= blazing, ritual fire's, spire, as with; dharSayitum= to intimidate - to abuse; na shakyaa= not, possible one.
"As the spire of blazing ritual fire cannot be abused, so also, she that curvaceous Maithili, the cherished wife of that dynamic Rama, is an impossibility for any abuse. [3-37-20]
kim udyamam vyartham imam kR^itvaa te raakSasaadhipa |
dR^iSTaH cet tvam raNe tena tat a.ntam tava jiivitam || 3-37-21
dR^iSTaH cet tvam raNe tena tat a.ntam tava jiivitam || 3-37-21
21. raakSasa adhipa= oh, demons, king; vyartham imam udyamam= futile, is this, effort; kR^itvaa= having made it; te kim= to you, what - what is the result; tvam raNe= you, in war; tena= by him - Rama; dR^iSTaH cet= seen, if; tava jiivitam tat antam= your, life, that, alone, ends - that glance itself ends your life.
"Oh, king of demons, What is the result in making such a futile effort? If that Rama glances at you in a given war that alone ends your life. [3-37-21]
The very start for any negative activity itself is self-ruinous to the starter. anena sarva anarthaka k˜raõa bh¨to balavat virodho na k˜rya iti s¨citam - and an ancient quote is said: tath˜ ca pr˜cŸn˜× - anucita karma ˜rambha× sva jana virodho balŸyas˜ spardh˜ | pramad˜ jane viþv˜so mrityu dv˜r˜õi catv˜ri || dk 'undesirable activity, starting that activity, too much of enmity with one's own people, too much belief in one's own womenfolk... are the four doors to death...' Hence, Maareecha is advising Ravana not to embark on a wrong foot, and even if Seetha is forcibly abducted, she cannot be possessed because she surrounded by a firewall, namely the resplendence of that couple.
jiivitam ca sukham caiva raajyam caiva sudurlabham |
yat icChasi ciram bhok{}tum maa kR^ithaa raama vipriyam || 3-37-22
yat icChasi ciram bhok{}tum maa kR^ithaa raama vipriyam || 3-37-22
22. jiivitam ca sukham caiva= your life, also, comforts, also thus; su dur labham= highly, impossible, to achieve; raajyam caiva= kingdom, also thus; ciram bhoktum icChasi yat [yadi= if]= for a long, to enjoy, wish, which - if you wish; raama vi priyam= to Rama, un, pleasant; maa kR^ithaa= do not, do.
"If you cherish to take pleasure for a long time in your life, in your comforts and also thus in your kingdom, which kingdom is highly impossible to achieve, do not do anything unpleasant to Rama. [3-37-22]
sa sarvaiH sacivaiH saardham vibhiiSaNa puraskR^itaiH |
ma.ntrayitvaa tu dharmiSThaiH kR^itvaa nishcayam aatmanaH |
doSaaNaam ca guNaanaam ca sa.mpradhaarya bala abalam || 3-37-23
aatmanaH ca balam j~naatvaa raaghavasya ca tattvataH |
hitam hi tava nishcitya kSamam tvam kartum ar.hhasi || 3-37-24
ma.ntrayitvaa tu dharmiSThaiH kR^itvaa nishcayam aatmanaH |
doSaaNaam ca guNaanaam ca sa.mpradhaarya bala abalam || 3-37-23
aatmanaH ca balam j~naatvaa raaghavasya ca tattvataH |
hitam hi tava nishcitya kSamam tvam kartum ar.hhasi || 3-37-24
23. saH tvam= such as you are, you; dharmiSThaiH= with those that have righteous-bearing; vibhiiSaNa puras kR^itaiH= Vibheeshana, keeping ahead; sarvaiH sacivaiH saardham= with all, ministers, along with; mantrayitvaa= on deliberating; aatmanaH nishcayam kR^itvaa= on your own, decision, on making; doSaaNaam ca guNaanaam ca= wrongs, also, rights, also; aatmanaH ca= of your, also; bala abalam= strength, weakness; sampradhaarya= considering; raaghavasya ca= of Raghava, also; balam tattvataH j~naatvaa= capability, in reality, on making sure of; tava hitam nishcitya= to you, beneficial, on determining; kSamam= befitting - action; kartum= to do - to take up; arhasi= apt of you.
"Such as you are, you should firstly deliberate with all of your ministers that have a righteous bearing, duly keeping your brother Vibheeshana at the helm of affairs, and then you take a decision on your own considering rights and wrongs of the case, and bearing in mind about your own strengths and weakness, and even on making sure of Raghava's capability in its reality, and then it will be apt of you to take up befitting action that will be conducive to your interests. [3-37-24,25]
aham tu manye tava na kSamam raNe
samaagamam kosala raaja suununaa |
idam hi bhuuyaH shR^iNu vaakyam uttamam
kSamam ca yuk{}tam ca nishaacara adhipa || 3-37-25
samaagamam kosala raaja suununaa |
idam hi bhuuyaH shR^iNu vaakyam uttamam
kSamam ca yuk{}tam ca nishaacara adhipa || 3-37-25
25. nishaacara adhipa= oh, nightwalker's, king; aham tu= I, on my part; tava= to you; raNe= in war; kosala raaja suununaa= with Kosala, king's, son [with Rama]; samaagamam [sam aa gamam]= joining - confrontation; kSamam na manye= proper, not, I deem - I deem it as improper; uttamam= better one; kSamam= befitting one; yuktam ca= reasonable, also; idam vaakyam= this, word - this advise; bhuuyaH shR^iNu= further, you listen.
"Oh, king of nightwalkers Ravana, I for myself deem that your confrontation with Rama, the prince of Kosala, in a war is improper, and a better, befitting, and a reasonable one is this advise of mine, to which you may listen further. [3-37-25]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe sapta tri.mshaH sargaH
Thus, this is the 37th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 38
Introduction
Maareecha continues his good word to Ravana and he dissuades him from abducting Seetha. His advice is that the dalliance with other's wives is the greatest sin, more so, with Rama's wife as Rama's valour is irrefutable. Maareecha narrates how Rama hurt him while safeguarding Vishwamitra's Vedic-ritual, when Rama was still a young boy.
kadaacit api aham viiryaat paryaTan pR^ithiviim imaam |
balam naaga sahasrasya dhaarayan parvatopamaH || 3-38-1
niila jiimuuta sa.mkaashaH tapta kaa.ncana kuNDalaH |
bhayam lokasya janayan kiriiTii parigha aayudhaH || 3-38-2
vyacaram daNDaka araNyam R^iSi maa.msaani bhakSayan |
balam naaga sahasrasya dhaarayan parvatopamaH || 3-38-1
niila jiimuuta sa.mkaashaH tapta kaa.ncana kuNDalaH |
bhayam lokasya janayan kiriiTii parigha aayudhaH || 3-38-2
vyacaram daNDaka araNyam R^iSi maa.msaani bhakSayan |
1. kadaacit= at one time; aham api= I, even; viiryaat= with valour; imaam pR^ithiviim paryaTan= this, earth, while roving; naaga sahasrasya balam dhaarayan= elephants, thousand, strength, bearing; parvata upamaH= mountain, similar - I am; niila jiimuuta samkaashaH= blackish, cloud, in sheen - I am; tapta kaancana= burnt [refined,] golden; kuNDalaH= ear-knobs - myself having; kiriiTii= wearing crown; parigha aayudhaH= bludgeon, as weapon; lokasya bhayam janayan= to world, terror, causing; R^iSi maamsaani bhakSayan= sage's, fleshes, while eating; daNDaka araNyam vyacaram= Dandaka, forests, I was rambling.
"At one time even I was on the rove around this earth, taking pride in my valour, bearing the strength of a thousand elephants, mountainous in my size and black-cloudlike in my sheen, wearing ear-knobs and a crown made out of refined gold, with a bludgeon as my weapon, and such as I was, I rambled Dandaka forest causing terror to the world, and eating the fleshes of sages." Thus Maareecha started to narrate his experience with Rama. [3-38-1, 2]
vishvaamitro atha dharmaatmaa mat vitrasto mahaamuniH || 3-38-3
svayam gatvaa dasharatham narendram idam abraviit |
svayam gatvaa dasharatham narendram idam abraviit |
3b, 4a. atha dharmaatmaa vishvaamitraH= then, virtue-souled, Vishvamitra; mat= of me; vi trasta= highly, scared; svayam= in person; nara indram dasharatham gatvaa= to people's king, to Dasharatha, on going to him; mahaamuniH= great-saint; idam abraviit= this, spoke.
"The virtue-souled great-saint Vishvamitra who was highly scared of me, then on going to Dasharatha in person that great-saint spoke this to that lord of people. [3-38-3b, 4a]
ayam rakSatu maam raamaH parva kaale samaahitaH || 3-38-4
maariicaat me bhayam ghoram samutpannam nareshvara |
maariicaat me bhayam ghoram samutpannam nareshvara |
4b, 5a. nara iishvara= oh, people's, lord; ayam maariicaat= from this, Maareecha; me ghoram bhayam= to me, awesome, dismay; sam utpannam= verily, chanced - befallen; raamaH samaahitaH= Rama, becoming alert; parva kaale= at opportune, time of ritual; maam rakSatu= me, let him safeguard.
" 'An awesome dismay has befallen owing to this Maareecha, oh, lord of people Dasharatha, let Rama safeguard me becoming alert at the opportune time of the Vedic-ritual. [3-38-4b 5a]
iti evam uk{}to dharmaatmaa raajaa dasharathaH tadaa || 3-38-5
pratyuvaaca mahaabhaagam vishvaamitram mahaamunim |
pratyuvaaca mahaabhaagam vishvaamitram mahaamunim |
5b, 6a. iti evam uktaH= thus, that way, one who is spoken to - Dasharatha; dharma atmaa raajaa dasharathaH tadaa= virtue-souled, king, Dasharatha, then; mahaabhaagam mahaamunim vishvaamitram= to great-fortunate, to great-saint, Vishvamitra; prati uvaaca= in turn, spoke - replied.
"When he is spoken in that way, then that virtue-souled king Dasharatha replied that great-fortunate and great-saint Vishvamitra in this way. [3-38-5b, 6a]
uuna dvaadasha varSo ayam akR^ita astraH ca raaghavaH || 3-38-6
kaamam tu mama yat sainyam mayaa saha gamiSyati |
kaamam tu mama yat sainyam mayaa saha gamiSyati |
6b, 7a. ayam [baalaH] raaghavaH= this, [boy,] Rama is; uuna dvaadash varSaH= less than, twelve, years - in age; a +kR^ita astraH ca= not, performed - unpractised, weapons, also; mama yat sainyam= mine, which, army - whatever army is there; with that; kaamam mayaa saha gamiSyati= if need be, me, along with, will march on.
" 'This boy Rama is less than twelve years in his age, unproficient in the use of weapons, and if need be, whatever army of mine is there it will march on along with me instead of Rama. [3-38-6b, 7a]
In Bala Kanda the age of Rama as said by Dasharatha to Vishvamitra is uuna SoDasa varSaH 'less than sixteen years.' Here Maareecha is saying that Rama is less than twelve. Maheshvara Tiirtha says that Maareecha lessened the age of Rama only to intimidate Ravana.
balena catura.ngeNa svayam etya nishaacaram || 3-38-7
vadhiSyaami munishreSTha shatrum tava yathaa iipsitam |
vadhiSyaami munishreSTha shatrum tava yathaa iipsitam |
7b, 8a. muni shreSTha= oh, sage, the eminent; caturangeNa balena= with fourfold, forces; [aham= I]; svayam etya= in person, having come; tava shatrum= your, enemy; yathaa iipsitam= as, desired [or, manasaa iipsitaan= as your heart, desires - whomever you indicate for elimination; nishaacaram= such - nightwalkers; vadhiSyaami= I will kill.
" 'And having come in person with fourfold forces, oh eminent sage, I myself will eradicate that nightwalker whomever you indicate as an enemy of yours." So said Dasharatga to Vishvamitra. [3-38-7b, 8a]
In the fourfold army the four categories of army units are chariots, elephants, cavalry, and foot-soldiers.
] evam uk{}taH sa tu munii raajaanam idam abraviit || 3-38-8
raamaat na anyat balam loke paryaaptam tasya rakSasaH |
raamaat na anyat balam loke paryaaptam tasya rakSasaH |
8b, 9a. evam uktaH= thus, who is spoken; saH tu munii= he, on his part, that sage Vishvamitra; raajaanam idam abraviit= to king, this, said; raamaat anyat balam= apart from Rama, other, force; tasya rakSasaH= to him, to that demon; loke= in world; na paryaaptam= not, enough for - can counterbalance.
"When the sage Vishvamitra is spoken thus, then he said to the king, 'No other force in the world than Rama can counterbalance that demon. [3-38-8b, 9a]
devataanaam api bhavaan samareSu abhipaalakaH || 3-38-9
aasiit tava kR^ite karma triloka viditam nR^ipa |
aasiit tava kR^ite karma triloka viditam nR^ipa |
9b, 10a. nR^ipa= oh, king; bhavaan= you are; samareSu= in war; devataanaam api abhipaalakaH= for gods, even [no doubt,] a defender of; tava kR^ite karma= by you, undertaken, exploit; triloka viditam aasiit= in tri-world, well-known, is there.
" 'No doubt, you are a defender of gods in wars, and oh, king, the exploits you have undertaken on behalf of gods are well-known in the triad of worlds. [3-38-9b, 10a]
kaamam asti mahat sainyam tiSTatu iha para.mtapa || 3-38-10
baalo api eSa mahaatejaaH samarthaH tasya nigrahe |
gamiSye raamam aadaaya svasti te astu para.ntapaH || 3-38-11
baalo api eSa mahaatejaaH samarthaH tasya nigrahe |
gamiSye raamam aadaaya svasti te astu para.ntapaH || 3-38-11
10b, 11. paran tapaH= oh, enemy-flamer; mahat sainyam asti [astu]= remarkable, army, there is; kaamam= maybe, if it is there, let it be there; iha tiSTatu= here, let it sit tight; mahaatejaaH= great-resplendent one; eSa baalaH api= he is, a boy, even if; tasya nigrahe samarthaH= his - Maareecha's, in forestalling, he is competent; parantapa= oh, enemy-inflamer; raamam aadaaya gamiSye= Rama, on taking, I wish to go; te svasti astu= to you, safety, let there be.
" 'Maybe your army is a remarkable one, oh, enemy-inflamer, let it sit tight here alone, and even if this great resplendent one is still a boy he alone is competent to forestall that Maareecha, hence oh, enemy-subjugator, let good betide you, I wish to take him alone along with me.' [3-38-10b, 11]
iti evam uk{}tvaa sa muniH tam aadaaya nR^ipaatmajam |
jagaama parama priito vishvaamitraH svam aashramam || 3-38-12
jagaama parama priito vishvaamitraH svam aashramam || 3-38-12
12. saH muniH vishvaamitraH= he, sage, Vishvamitra; iti evam uktvaa= thus, that way, on saying; nR^ipa aatma jam= king's, own, son; tam= him - Rama; aadaaya= taking along; parama priitaH= highly, gladdened; svam aashramam jagaama= to his own, to hermitage, went away.
"Thus that way on saying he that sage Vishvamitra returned to his own hermitage highly gladdening to take the prince Rama along with him. [3-38-12]
tam tadaa daNDakaaraNye yaj~nam uddishya diikSitam |
babhuuva upasthito raamaH citram visphaarayan dhanuH || 3-38-13
babhuuva upasthito raamaH citram visphaarayan dhanuH || 3-38-13
13. tadaa raamaH daNDakaaraNye= then, Rama, in Dandaka forest; yaj~nam uddishya diikSitam= Vedic-ritual, concerning, who entered into vow; tam= him - at Vishvamitra; upa sthitaH= nearby staying; citram dhanuH visphaarayan= amazing, bow, twingeing out; abhuuva= he was there.
"Then in Dandaka forest Rama twingeing his amazing bow stayed nearby the sage Vishvamitra who entered the vow of Vedic-ritual. [3-38-13]
There is a difference in mentioning the forest as Dandaka. Bala Kanda says that Vishvamitra performed ritual in north and Maareecha is now saying that as Dandaka forest.
ajaata vya.njanaH shriimaan baalaH shyaamaH shubhekSaNaH |
eka vastra dharo dhanvii shikhii kanaka maalayaa || 3-38-14
shobhayan daNDakaaraNyam diiptena svena tejasaa |
adR^ishyata tadaa raamo baala candra iva uditaH || 3-38-15
eka vastra dharo dhanvii shikhii kanaka maalayaa || 3-38-14
shobhayan daNDakaaraNyam diiptena svena tejasaa |
adR^ishyata tadaa raamo baala candra iva uditaH || 3-38-15
14. tadaa= at that time; a+ jaata vyanjanaH= one with - un, born, identities of maleness - like moustaches etc.; shriimaan= providential one - Rama; shyaamaH= peacock-bluish - complexioned; shubha iikSaNaH= magnificent, in looks; eka vastra dharaH= one, cloth, wearing; dhanvii= handling bow; shikhii= having hair-locks; kanaka maalayaa= with golden, pendant; diiptena svena tejasaa= with radiating, of his own, with radiance; daNDakaaraNyam shobhayan= Dandaka, forest, irradiating; such a; raamaH baalaH= Rama, is a boy; uditaH baala candra iva= uprisen, baby, moon, [new moon,] like; adR^ishyata= then, is seen, appeared.
"At that time, yet unborn are the identities of adulthood like moustache on his face, and that providential one was magnificent in looks with a peacock-blue complexion, wearing a single cloth, locks of hair, and golden locket, and wielding a bow, and he was irradiating the Dandaka forest with a radiating radiance of his own, and then he appeared like the just risen baby-moon. [3-38-14, 15]
The identities of adulthood are the discardable things like moustaches, beard, etc. These are natural to humans or to birthed beings. But the mythological entities do not have them. As a young scholar, the boys are supposed to wear simply, hence 'one-piece-clothing' is said to be the dress of Rama. This suggests that he is not wearing any shield or armour to keep him safe. In Bala Kanda, at the outset of the journey of Rama and Lakshmana with Vishvamitra, it is said that they are wearing finger-covers made of certain lizard skin, which means to say that their fingers are very tender in using arrows. His mothers delicately arranged the locks of hair, because he is still 'boyish' to her. More so, he is with a 'boyish' ornament, say a single pendant, not verily embellished with princely jewellery. He appeared like some providential 'boy' hitherto unseen, with the height of a peacock, with the complexion of peacock-neck-blue, and moving about like a noble peacock. This boyish-Rama peacock is not screaming, yet his bow is twanging; leave alone the screeching and screaming.
The 'new-moon' metaphor to Rama suggests that he has only waxing and no waning in him, uttarottara abhivR^iddhi and also that he is by birth an antagonist of tamas 'the darkness,' or darkish activities, like the moon whose activity is only to illumine the night. Further, he has a likeable persona to any, even to the present demon Maareecha, and even to Ravana. When Ravana sees Rama for the first time in war, Ravana praisefully acknowledges Rama's personality. Besides, Rama's gleam is like that of a baby-moon, against the backdrop of a thickish, darkish, blackish sky, called the forest.
tato aham megha sa.mkaashaH tapta kaa.ncana kuNDalaH |
balii datta varo darpaat aajagaama aashrama a.ntaram || 3-38-16
balii datta varo darpaat aajagaama aashrama a.ntaram || 3-38-16
16. tataH= then; megha samkaashaH= cloud, in similarity [in massiveness]; tapta kaancana kuNDalaH= burnt [purified,] golden, with ear-knobs; balii datta varaH= forceful, given, boon's - one who is given boons by Brahma; aham= I, such as I am; darpaat= pridefully; aashrama antaram aajagaama= hermitage's, interior, arrived.
"And I who was like a massive black-cloud, wearing golden ear-knobs, already a forceful one further reinforced with the boon of Brahma, I pridefully entered into the interior of Vishwamitra's hermitage. [3-38-16]
The golden ear-knobs on the lobes of ears are either indicative of the knowledge one possess or the wealth factor. Maareecha refers to these ear ornaments more than once suggesting that 'wealth or wisdom is nothing to Rama, but righteousness alone will work out.' Because Ravana did not give an ear for the suggestions of Maareecha, his Lanka, built with refined gold, will be burnt to ashes in Sundara Kanda.
tena dR^iSTaH praviSTo aham sahasaa eva udyata aayudhaH |
maam tu dR^iSTvaa dhanuH sajyam asambhraantaH cakaara ha || 3-38-17
maam tu dR^iSTvaa dhanuH sajyam asambhraantaH cakaara ha || 3-38-17
17. udyata aayudhaH= one with lifted up, weapon; praviSTaH= on who entered; aham= I am; sahasaa eva= quick, thus; tena dR^iSTaH= by him - by Rama, noticed; saH maam tu dR^iSTvaa= he, me, on seeing; a +sam+ bhraantaH= not, at all, excited - unexcitedly; dhanuH sa jyam= bow, with, bowstring; cakaara ha= made - strung, aimed, indeed.
"Rama quickly noticed me on my very entry with an uplifted weapon, and on seeing me he unexcitedly strung bowstring to his bow. [3-38-17]
avajaanan aham mohaat baalo ayam iti raaghavam |
vishvaamitrasya taam vedim abhyadhaavam kR^ita tvaraH || 3-38-18
vishvaamitrasya taam vedim abhyadhaavam kR^ita tvaraH || 3-38-18
18. aham mohaat= I, unmindfully; ayam baalaH iti= he is, a boy, thus as; raaghavam= about Raghava; ava jaanan= without, judging - trivialising; kR^ita tvaraH= making, haste; vishvaamitrasya taam vedim= of Vishvamitra, that, towards Fire-altar; abhya dhaavam= towards, ran.
"Unmindfully trivialising him as, 'this Raghava is just a boy,' I made haste and ran towards that Fire-altar of Vishvamitra. [3-38-18]
tena muk{}taH tato baaNaH shitaH shatru nibarhaNaH |
tena aham taaDitaH kSiptaH samudre shata yojane || 3-38-19
tena aham taaDitaH kSiptaH samudre shata yojane || 3-38-19
19. tataH= then; tena= by him; shatru nibarhaNaH= enemy, destroying - arrow; shitaH baaNaH muktaH= acute, arrow, is released; aham tena taaDitaH= I am, by it, who is hit; shata yojane samudre kSiptaH= hundred, yojana-s [afar,] in ocean, plunged.
"He then released an acute arrow that eliminates the enemy, and hit by it I am plunged into the ocean which was a hundred yojana-s off. [3-38-19]
na icChataa taata maam hantum tadaa viireNa rakshitaH |
raamasya shara vegena nirasto bhraanta cetanaH || 3-38-20
raamasya shara vegena nirasto bhraanta cetanaH || 3-38-20
20. taata= oh, dear boy; tadaa maam hantum na icChataa= then, me, to kill, [he] did not wish; viireNa rakshitaH= by valiant Rama, saved [I was]; raamasya shara vegena= Rama's, by arrow's, thrust; bhraanta cetanaH= bewildered, [is my] animation; nir astaH= without, base - I was on my last legs.
"That Rama did not wish to kill me then, and I am thus saved by that valiant one, oh, dear boy Ravana, but the thrust of Rama's arrow bewildered my animation and I was on my last legs. [3-38-20]
paatito aham tadaa tena ga.mbhiire saagara a.mbhasi |
praapya sa.nj~naam ciraat taata la.nkaam prati gataH puriim || 3-38-21
praapya sa.nj~naam ciraat taata la.nkaam prati gataH puriim || 3-38-21
21. taata= oh, boy; tadaa= that way; aham= I was; gambhiire saagara ambhasi= abyssal, ocean, in waters; tena= by him; paatitaH= one who is flung; ciraat sanj~naam praapya= after long time, consciousness, on gaining; lankaam puriim= to Lanka, city; prati gataH= towards, went.
"That way I who had been flung into the abyssal water of the ocean by him gained consciousness after a long time and proceeded towards the city of Lanka. [3-38-21]
evam asmi tadaa muk{}taH sahaayaaH te - shaayaastu - nipaatitaaH |
akR^ita astreNa raameNa baalena akliSTa karmaNaa || 3-38-22
akR^ita astreNa raameNa baalena akliSTa karmaNaa || 3-38-22
22. tadaa= at that time; a +kR^ita astreNa= not, practised [elementary,] in use of arms; a +kliSTa karmaNaa= un, complicated [effortless,] in deeds; baalena raameNa= by boy, by Rama; evam muktaH asmi= thus, released, I am; te sahaayaaH [tu] nipaatitaaH= those, helpmates, [on their part,] are killed.
"At that time, that one with elementary knowledge in the use of weaponry, but who can undertake deeds in an effortless manner, such a boy, such a Rama spared me, albeit killing them that were my helpmates in that escapade. [3-38-22]
tat mayaa vaaryamaaNaH tvam yadi raameNa vigraham |
kariSyasi aapadam ghoraam kSipram praapya na shiSyasi || 3-38-23
kariSyasi aapadam ghoraam kSipram praapya na shiSyasi || 3-38-23
23. tat= thereby; mayaa vaaryamaaNaH= by me, being proscribed; tvam raameNa vigraham= you, with Rama, confrontation; kariSyasi yadi= do - make for, if; kSipram ghoraam aapadam= quickly, disastrous, calamity; praapya nashiSyasi= on getting, you ruin yourself.
"Thereby, if you wish to make for any confrontation with Rama, despite of my proscribing you, you will ruin yourself on getting a disastrous calamity. [3-38-23]
kriiDaa rati vidhij~naanaam samaaja utsava shaalinaam |
rakSasaam caiva sa.ntaapam anartham ca aahariSyasi || 3-38-24
rakSasaam caiva sa.ntaapam anartham ca aahariSyasi || 3-38-24
24. kriiDaa rati vidhi j~naanaam= sporting, flirting, methods, knowers; samaaja utsava shaalinaam= socialising, frolicking, with a conduct of; rakSasaam caiva= to such demons, also thus; santaapam anartham ca= distress, disaster, also; aahariSyasi= you derive.
"The demons are methodical in sporting and flirting, thus by their own conduct they are also socialising and frolicking, and to them you derive distress and disaster. [3-38-24]
harmya praasaada sa.mbaadhaam naanaa ratna vibhuuuSitaam |
drakSyasi tvam puriim la.nkaam vinaSTaam maithilii kR^ite || 3-38-25
drakSyasi tvam puriim la.nkaam vinaSTaam maithilii kR^ite || 3-38-25
25. harmya praasaada sambaadhaam= with skyscrapers, palaces, dense with; naanaa ratna vibhuu Sitaam= with, many, gemstones, decorated; such a city; puriim lankaam= city, Lanka; tvam= you; maithilii kR^ite= Maithili, for the sake of; vi naSTaam= as completely shattered [city]; drakSyasi= you will see.
"Dense with skyscrapers and palaces, and decorated with many a gemstone is that city Lanka, but you will see it completely shattered down, for the sake of that Maithili. [3-38-25]
akurvanto api paapaani shucayaH paapa sa.mshrayaat |
para paapaiH vinashyanti matsyaa naaga hrade yathaa || 3-38-26
para paapaiH vinashyanti matsyaa naaga hrade yathaa || 3-38-26
26. paapaani= sins; a +kurvantaH api= not, committed, even if; shucayaH= sinless ones; paapa samshrayaat= with sinners, by interdependence - tie-up; naaga hrade= in snakes, lake of; matsyaa yathaa= fish, as with; para paapaiH= with other's, sins; vinashyanti= get ruined.
"Even if with uncommitted sins, the sinless will get ruined owing to their interdependence with other sinners, like the fish in a lake with snakes. [3-38-26]
divyaca.ndanadigdhaa.ngaandivyaaabharaNabhuuSitaan -yadvaa-
divya ca.ndana digdha a.ngaan divya aabharaNa bhuuSitaan |
drakSyasi abhihataan bhuumau tava doSaat tu raakSasaan || 3-38-27
divya ca.ndana digdha a.ngaan divya aabharaNa bhuuSitaan |
drakSyasi abhihataan bhuumau tava doSaat tu raakSasaan || 3-38-27
27. divya candana digdha angaan= divine, sandal-paste, bedaubed, with limbs; divya aabharaNa bhuuSitaan= divine, ornaments, beautified with; at such; raakSasaan= at demons; tava doSaat tu= for your, blunder, owing to; bhuumau abhihataan drakSyasi= to earth, trampled out, you are going to see.
"Bedaubed with divine sandal-paste, beautified with divine ornaments are the limbs of the demons now, perchance you will be seeing them trampled out on ground for the blunder of yours. [3-38-27]
hR^ita daaraan sa daaraan ca dasha vidravato dishaH |
hata sheSaan asharaNaan drakSyasi tvam nishaacaraan || 3-38-28
hata sheSaan asharaNaan drakSyasi tvam nishaacaraan || 3-38-28
28. hata sheSaan= after killing, remaining ones; nishaa caraan= nightwalkers; hR^ita daaraan= reft of [not abduction, but abandoned,] wives; sa daaraan ca with wives, also - along with wives; a +sharaNaan= without, protector; dasha dishaH= to ten, directions; vi dravataH= verily, running away - fleeing; tvam drakSyasi- you, will be seeing.
"Maybe, you will have to see the fleeing of the nightwalkers surviving after the carnage in all ten directions, some abandoning their wives and some along with their wives, only for lack of a protector. [3-38-28]
shara jaala parikSiptaam agni jvaalaa samaavR^itaam |
pradagdha bhavanaam la.nkaam drakSyasi tvam asa.mshayam || 3-38-29
pradagdha bhavanaam la.nkaam drakSyasi tvam asa.mshayam || 3-38-29
29. shara jaala parikSiptaam= arrows, enmesh, encircled by; agni jvaalaa samaavR^itaam= by torch's, tongues, enfolded by; pra dagdha bhavanaam= utterly, gutting down, buildings; such a; lankaam= at Lanka; tvam drakSyasi= you, will see; a + samshayam= without, doubt.
"Without a doubt you will be seeing Lanka encircled with an enmesh of arrows, enfolded in the tongues of torches, while her buildings are utterly gutting down. [3-38-29]
para daara abhimarShaat tu na anayat paapa taram mahat |
pramadaanaam sahasraaNi tava raajan parigrahe || 3-38-30
pramadaanaam sahasraaNi tava raajan parigrahe || 3-38-30
30. para daara abhimarShaa tu= other's, wife, dalliance, but; paapa taram= sin, higher in degree - gravest; mahat= outrageous [error]; aanayat na= another, is not there; raajan= oh, king; pramadaanaam sahasraaNi tava parigrahe= ladies, thousands, by you/your, seized [or, married.]
"Oh, king, there is no other sin that is outrageous and gravest than the dalliance with another's wife and, besides, you already have a thousand wives, isn't so! [3-38-30]
bhava sva daara nirataH sva kulam rakSa raakSasa |
maanam vR^iddhim ca raajyam ca jiivitam ca iSTam aatmanaH || 3-38-31
maanam vR^iddhim ca raajyam ca jiivitam ca iSTam aatmanaH || 3-38-31
31. raakSasa= oh, demon; sva daara nirataH bhava= in your own, wife, delighted in, you become; sva kulam rakSa= your own, ethnos, safeguard; maanam vR^iddhim ca raajyam ca= dignity, affluence, also, kingdom, also; aatmanaH iSTam jiivitam ca= for yourself, dear, [your] life, also; [raksha= safeguard.]
"Abide by your own wife and be delighted with her, oh, demon, safeguard your own ethnos, thus safeguard dignity, affluence, and kingdom of demons, thereby safeguard even your own dear life. [3-38-31]
kalatraaNi ca saumyaani mitra vargam tathaiva ca |
yadi icChasi ciram bhok{}tum maa kR^ithaa raama vipriyam || 3-38-32
yadi icChasi ciram bhok{}tum maa kR^ithaa raama vipriyam || 3-38-32
32. saumyaani kalatraaNi ca= beautiful ones, wives, also; tathaa eva ca= also thus; mitra vargam= friends, circle; ciram bhoktum= for a long time, to enjoy; icChasi yadi= you desire, if; raama vi priyam maa kR^ithaa= to Rama, un, desirable, do not, do.
"If you desire to take pleasure with your beautiful wives and with your friend's circles for a long time, do not do anything undesirable to Rama. [3-38-32]
nivaaryamaaNaH suhR^idaa mayaa bhR^isham
prasahya siitaam yadi dhar.hSayiSyasi |
gamiSyasi kSiiNa balaH sa baandhavo
yama kSayam raama shara aatta jiivitaH || 3-38-33
prasahya siitaam yadi dhar.hSayiSyasi |
gamiSyasi kSiiNa balaH sa baandhavo
yama kSayam raama shara aatta jiivitaH || 3-38-33
33. su hR^idaa= with a good, heart; mayaa bhR^isham nivaaryamaaNaH= by me, considerably, being prevented; siitaam prasahya dharSayiSyasi yadi= Seetha is, aggressively, intimidated, if [you wish to]; kSiiNa balaH= one with diminished, army; sa baandhavaH= with, kinsfolk; raama shara aatta jiivitaH= Rama's, arrow, taken away, life - one with such removed life - dead; yama kSayam gamiSyasi= to Yama [the Terminator's,] world, you will go.
"If you wish to intimidate Seetha aggressively despite of my considerable preventing in all my good-heartedness towards you, then your army will fade away, and you with your kinsfolk will emigrate to the world of Yama, the Terminator, for your life will be taken away by the arrow of Rama." Thus, Maareecha spoke to Ravana. [3-38-33]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe aSTaa tri.mshaH sargaH
Thus, this is the 38th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 39
Introduction
Maareecha further advises Ravana to avoid confrontation with Rama for it would be ruinous to the entire demonic race. He narrates another episode of his misadventure with Rama and how he escaped from the all-pursuant arrow of Rama.
evam asmi tadaa muktaH katha.mcit tena sa.myuge |
idaaniim api yat vR^ittam tat shR^iuNuSva yat uttaram || 4-39-1
idaaniim api yat vR^ittam tat shR^iuNuSva yat uttaram || 4-39-1
1. tadaa= at that time; tena= by him; samyuge= in combat - in confrontation; kathamcit evam muktaH asmi= somehow, this way, released, I am; idaaniim api= now, even; yat vR^ittam= what, has happened; yat uttaram= what, later - has happened later; tat shR^iuNuSva= that, you hear.
"Thus I was somehow released by him in a confrontation then in his teens. Now you may also listen to what has happened later in his adulthood." Thus Maareecha continued his advise to Ravana. [4-39-1]
raakshaabhyaam aham dvaabhyaam anirviNNaH tathaa kR^itaH |
sahito mR^iga ruupaabhyaam praviSTo da.nDakaa vane || 4-39-2
sahito mR^iga ruupaabhyaam praviSTo da.nDakaa vane || 4-39-2
2. tathaa kR^itaH= in such a way, rendered - previously hit in to ocean by Rama; a nir viNNaH= not, completely, abashed - unabashedly; aham= I; mR^iga ruupaabhyaam= animal, in guise of; dvaabhyaam raakshaabhyaam= with two, demons; sahitaH= joined with; danDakaa vane praviSTaH= in Dandaka, forest, I entered.
"Though Rama hit me previously in such a way, I unabashedly entered Dandaka forest together with two more demons who were in the guise of animals. [4-39-2]
diipta jihvo mahaada.mSTraH tiikshNa shR^i.ngo mahaabalaH |
vyacaran da.nDaakaaraNyam maa.msa bhaksho mahaamR^igaH || 4-39-3
vyacaran da.nDaakaaraNyam maa.msa bhaksho mahaamR^igaH || 4-39-3
3. diipta jihvaH= torching, tongue; mahaa damSTraH= incisive, teeth; tiikshNa shR^ingaH= excruciating, horns; mahaa balaH= extraordinary, energy; maamsa bhakshaH mahaa mR^igaH= flesh, eating - carnivorous, gigantic, animal; on becoming; danDaaka araNyam= Dandaka, forest; vyacaran= while I was on the rove - from here the expressions at the end of verses, 3, 4, 5, 6, are eka anvaya - have a concatenation with - raamaam aasaadayan - I reached Rama - in the 7th verse.
"On becoming a gigantic carnivorous animal with a torching tongue, incisive teeth and excruciating horns, and with an extraordinary energy, I was on the rove in Dandaka forest while getting at Rama. [4-39-3]
agnihotreSu tiirtheSu caitya vR^iksheSu raavaNa |
atyanta ghoro vyacaran taapasaan sa.mpradharSayan || 4-39-4
atyanta ghoro vyacaran taapasaan sa.mpradharSayan || 4-39-4
4. raavaNa= oh, Ravana; atyanta ghoraH= extremely, horrible [aspect of animal]; agnihotreSu tiirtheSu caitya vR^iksheSu= at ritual-altars, holy bathing places, sanctuaries, trees of; taapasaan= sages; sam pra dharSayan= very, utterly, brutalising; vyacaran= moving about.
"I moved about Dandaka forest, oh, Ravana, in an extremely horrible aspect of animal, utterly brutalising the sages at ritual-altars, holy bathing places and under the trees of religious sanctuaries while reaching Rama. [4-39-4]
nihatya da.nDakaaraNye taapasaan dharmacariNaH |
rudhiraaNi pibantaH teSaam tan maa.msaani ca bhakshayan || 4-39-5
rudhiraaNi pibantaH teSaam tan maa.msaani ca bhakshayan || 4-39-5
5. danDaka araNye= in Dandaka, forest; dharma cariNaH taapasaan nihatya= saintliness, treaders in, saints, killing; teSaam rudhiraaNi pibantaH= their, blood, while drinking; [tathaa= likewise]; tan maamsaani bhakshayan ca= their, fleshes, on feasting, also; I roamed.
"I have proceeded to Rama killing saints in Dandaka forest who are the treaders in saintliness, and drinking off their blood and feasting on their flesh. [4-39-5]
R^iSi maaa.msa ashanaH kruuraH traasayan vanagocaraan |
tadaa rudhira matto aham vyacaran da.nDakaa vanam || 4-39-6
tadaa rudhira matto aham vyacaran da.nDakaa vanam || 4-39-6
6. aham= I; R^iSi maaamsa ashanaH= sage's, flesh, eater; kruuraH= brutal one; vanagocaraan traasayan= forest dwellers, frightening; tadaa rudhira mattaH= in that way, by blood, besotted with; danDakaa vanam vyacaran= in Dandaka, forest, rambling.
"On becoming such a brutal animal I have been eating the flesh of sages, frightening the forest dwellers, and in that way I rambled in Dandaka forest besotted with blood-drinking while reaching Rama. [4-39-6]
tadaa aham da.nDakaaraNye vicaran dharma duuSakaH |
aasaadayam tadaa raamam taapasam dharmam aashritam || 4-39-7
vaidehi ca mahaabhaagaam lakshmaNam ca maharatham |
aasaadayam tadaa raamam taapasam dharmam aashritam || 4-39-7
vaidehi ca mahaabhaagaam lakshmaNam ca maharatham |
7, 8a. aham dharma duuSakaH= I, righteousness, an abuser of; tadaa= then; danDakaaraNye vicaran= in Dandaka forest, while wandering; tadaa= then; dharmam aashritam= righteousness - rectitude, who resorted to - assumed rectitude of sainthood; taapasam= to saintly person; to such a; raamam= Rama; mahaa bhaagaam vaidehi ca= great-fortunate one, Vaidehi, also; mahaa ratham lakshmaNam ca= top-speeded-chariot-rider -Lakshmana, also; aasaadayam= I reached.
"While I was wandering in Dandaka forest as an abuser of virtue, then I reached Rama who by then has assumed the rectitude befitting to a saint, and I even reached the great-fortunate Vaidehi and top-speeded-chariot-rider Lakshmana. [4-39-7, 8a]
taapasam niyata aahaaram sarva buuta hite ratam || 4-39-8
saH aham vana gatam raamam paribhuuya mahaabalam |
taapaso ayam iti j~naatvaa puurva vairam anusmaran || 4-39-9
abhyadhaavam susa.mkruddhaH tiikshNa shR^i.ngo mR^iga aakR^itiH |
jighaa.msuH akR^itapraj~naH tam prahaaram anusmaran || 4-39-10
saH aham vana gatam raamam paribhuuya mahaabalam |
taapaso ayam iti j~naatvaa puurva vairam anusmaran || 4-39-9
abhyadhaavam susa.mkruddhaH tiikshNa shR^i.ngo mR^iga aakR^itiH |
jighaa.msuH akR^itapraj~naH tam prahaaram anusmaran || 4-39-10
8b, 9, 10. mR^iga aakR^itiH= [I am in] animal, in the shape of; tiikshNa shR^ingaH= with incisive, horns; saH aham= such as, I am; puurva vairam anusmaran= earlier, grudge, recollecting; taapasam niyata aahaaram= hermit, regulated, dietary - to Rama; sarva buuta hite ratam= all, beings, welfare, delighted in; mahaa balam= great-mighty one - Rama; vana gatam= forest, came in - abiding in; raamam= of Rama; ayam taapasaH j~naatvaa= he is, [mere] hermit, on thinking - presuming; iti= in that way; pari bhuuya= completely, disregarding - his other faculties once shown; tam prahaaram anusmaran= that - earlier, assault, recollecting; jighaamsuH= intending to kill; su sam kruddhaH= very, extremely, infuriated; a + kR^ita praj~naH= not, making, discrimination - indiscriminately; abhyadhaavam= towards dashed.
"I was in the shape of an animal with incisive horns. Such as I was I recollected my earlier grudge against that great mighty Rama who takes delight in the welfare of all being, who by then was santlike on a regulated diet and abiding in the forest, whereby I presumed him to be mere hermit. In that way, I was very extremely infuriated to recollect his earlier assault on me, and I indiscriminately dashed towards him, only to kill him, completely disregarding his other faculties. [4-39-8b, 9, 10]
tena tyaktaaH trayo baaNaaH shitaaH shatru nibarhaNaaH |
vikR^iSya sumahat caapam suparNa anila tulya gaaH || 4-39-11
vikR^iSya sumahat caapam suparNa anila tulya gaaH || 4-39-11
11. tena= by him - by Rama; su mahat caapam= highly, magnificent, bow; vikR^iSya= stringing out; shatru nibarhaNaaH= enemy, eliminators - arrows; shitaaH= excruciating ones; suparNa anila tulya gaaH= Divine Eagle Garuda, Air-god, matching, in egress; such arrows; trayaH baaNaaH= three, arrows; tyaktaaH muktaaH= are released.
"Stringing out his highly magnificent bow Rama then released three excruciating and enemy eliminating arrows which in their egress match the Air-god and the Divine-Eagle Garuda. [4-39-11]
te baaNaa vajra sa.mkaashaaH sughoraa rakta bhojanaaH |
aajagmuH sahitaaH sarve trayaH sa.mnataparvaNaH || 4-39-12
aajagmuH sahitaaH sarve trayaH sa.mnataparvaNaH || 4-39-12
12. vajra samkaashaaH= thunderbolt, similar to; rakta bhojanaaH= having blood, for their board; sam nata parvaNaH= verily, bent, at barbs; su ghoraa= highly, horrendous; sarve te trayaH baaNaa= all, those, three, arrows; sahitaaH= collectively - in a coordinated manner; aajagmuH= came - towards us, the three in animal guise.
"All those three thunderbolt like arrows that have only blood for their board, acutely bent at barbs, and that are highly horrendous have come at us in a coordinated manner. [4-39-12]
paraakramaj~no raamasya shaTho dR^iSTa bhayaH puraa |
samut.hkraa.ntaH tataH muktaH tau ubhau raakshasau hatau || 4-39-13
samut.hkraa.ntaH tataH muktaH tau ubhau raakshasau hatau || 4-39-13
13. raamasya= of Rama; [sharaH= of arrow]; puraa dR^iSTa bhayaH= earlier, seen, is the fear; paraakrama j~nH= valour [of Rama,] knower [I am]; shaThaH= though I can deceive him - warily; sam ut kraantaH= well [trickily,] retreated; tataH muktaH= from there, I am released; tau raakshasau ubhau hatau= they, demons, both, are killed.
"As I have earlier seen the fear caused by his arrow I am in the know of Rama's valour, hence I retreated from there trickily and gingerly, but the other two demons were killed. [4-39-13]
Here the action of Rama's arrow is indicated. Rama's arrow will not shoot at the back of the opponent or it backstabs either. Even when killing Vali, though Rama is not affronting Vali, Rama's arrow pierced Vali's chest. Here because Maareecha is retreating, that third arrow of Rama did not kill Maareecha but followed him in a chasing manner. But the other two demons unknowing about Rama's arrow, they confronted him and the other two arrows eliminated them. There is discussion on the word shaThaH 'one capable to trick' used in the verse as some mms employ the word sharaH, 'an arrow.' In this section vividly explainable verses are there in some ancient versions of mms. This particular verse reads like this in them: par˜kramajño r˜masya tath˜ d®ÿ÷a bhaya× pur˜ | ˜patantam þaram d®ÿ÷v˜ megha gambhŸra nissvanam || tato aham vegav˜n tatra v˜taÕh˜ nimeþata× | apa kr˜nta param p˜ram niv®tta× s˜gar˜t þara× || 'I am in the know of Rama's valour, and I am also in the know of what fear he caused in an earlier instance, and on seeing the arrows coming upon like thunderous clouds, in a wink I escaped to the other side of ocean, and Rama's arrow having come chasing me up to ocean-shore returned.' In here, the efficacy of Rama's arrow is clearly narrated and it is not clear why pundits did not consider these verses of ancient mms instead of the above verse.
shareNa mukto raamasya katha.mcit praapyajiivitam |
iha pravraajito yuktaH taapaso aham samaahitaH || 4-39-14
iha pravraajito yuktaH taapaso aham samaahitaH || 4-39-14
14. aham= I; raamasya shareNa= by Rama's, arrow; kathamcit muktaH= somehow, when exempted; jiivitam praapya= lifespan, on getting - regaining; yuktaH= in yogic way of life; samaahitaH= self-collectedly; taapasaH= as an ascetic; iha= to here; pra vraajitaH= sent as a monk on renouncing.
"When I was somehow exempted by the arrow of Rama I regained lifespan, and when that arrow made me to renounce everything like a monk and fled me to this place, the other side of ocean to where you came by your aircraft, here I am living here in a yogic way, self-collectedly like an ascetic. [4-39-14]
vR^ikshe vR^ikshe hi pashyaami ciira kR^iSNa ajina a.mbaram |
gR^ihiita dhanuSam raamam paasha hastam iva a.ntakam || 4-39-15
gR^ihiita dhanuSam raamam paasha hastam iva a.ntakam || 4-39-15
15. ciira kR^iSNa ajina ambaram= jute-cloths, black, deerskin, dressed one; gR^ihiita dhanuSam= handling, bow; paasha hastam antakam iva= tether, in hand, Terminator, as with; raamam= at Rama; vR^ikshe vR^ikshe pashyaami hi= at tree, at tree, I behold, indeed.
"From then on wards, I am indeed descrying Rama at this tree and at that tree, dressed in jute-cloths and black deerskin, and handling his bow like the Terminator handling a tether. [4-39-15]
api raama sahasraaNi bhiitaH pashyaami raavaNa |
raama bhuutam idam sarvam araNyam pratibhaati me || 4-39-16
raama bhuutam idam sarvam araNyam pratibhaati me || 4-39-16
16. raavaNa= Ravana; bhiitaH= frightened - I am; raama sahasraaNi api= Rama, in thousands, even; pashyaami= I am visualising; idam sarvam araNyam= this, entire, forest; raama bhuutam pratibhaati me= with Rama's, entity, reflects, to me.
"Given to fright I even visualise thousands Rama-s, and whole this forest is reflecting to me as one entity of Rama. [4-39-16]
raamam eva hi pashyaami rahite raakshaseshvara |
dR^iSTvaa svapna gatam raamam ud bhramaami vicetanaH || 4-39-17
dR^iSTvaa svapna gatam raamam ud bhramaami vicetanaH || 4-39-17
17. raakshasa iishvara= oh, demons, king; rahite= none is not there - void of people; raamam eva pashyaami= Rama, alone, I envisage; svapna gatam raamam dR^iSTvaa= dream, who entered, Rama, on seeing; vi cetanaH= without, spirit - dispirited - swooning; udbhramaami [ut bhramaami]= to up, moving - jolting up; hi= in fact.
"Even at a place void of people I am envisaging Rama alone, and oh, king of demons, even if he enters my dream, in fact, I am jolting up and swooning. [4-39-17]
ra kaara adiini naamaani raama trastasya ravaNa |
ratnaani ca rathaaH ca eva vitraasam janayanti me || 4-39-18
ratnaani ca rathaaH ca eva vitraasam janayanti me || 4-39-18
18. ravaNa= oh, Ravana; raama trastasya= Rama, frightened by; me= to me; ra kaara adiini naamaani= ra, alphabets, starting with, names; ratnaani ca rathaaH ca eva= ratna-s [gems,] also, ratha-s [chariots,] also, even; vi traasam= high, scare; janayanti= causing.
"Oh, Ravana, appalled of Rama the names starting with the alphabet 'ra' like ratna-s, ratha-s, viz., gemstones, chariots are appalling to me, including your name, that starts with a 'ra.' [4-39-18]
'If I hear the first letter 'ra' of any given name, I am scared at the ensuing second syllable presuming it to be 'ma' and if that second syllable of that word I am going to hear happens to be other than 'ma' then my fear ceases.'
aham tasya prabhaavaj~no na yuddham tena te kshamam |
balim vaa namuci.m vaa api hanyaddhi raghun.na.ndana || 4-39-19
balim vaa namuci.m vaa api hanyaddhi raghun.na.ndana || 4-39-19
19. aham tasya prabhaava j~naH= I am, of his, efficacy, knower of; te= to you; tena= with him; yuddham na kshamam= war, not, fair enough; raghun nadana= Ragu's, descendant - Rama; balim vaa namucim vaa api= Emperor Bali, either, Namuchi, or, even; hanyat hi= can kill, in fact.
"I am well-acquainted with his efficacy, and a war with him will be an unfair thing for you, for that Raghu's descendant can in fact kill either Emperor Bali or Namuchi, the demon. [4-39-19]
Emperor Bali is more powerful and mighty than Ravana. aananda raamaayana says in a chapter on the 'defeats of Ravana' raavaNa paraajaya, that Ravana once entered netherworld to conquer it, where Bali is held captive by Trivikrama, i.e., Vishnu. At that time Bali and his queen are playing dice game. When Ravana entered, the dice in the hand of Bali has slipped to the floor, and Bali asks Ravana to pick and give it before conquering netherworld. Ravana who lifted Mt. Kailash could not lift that two-inch dice, which is so far handled playfully by Bali. Such is the might of Emperor Bali
raNe raameNa yuddhsva kshamaam vaa kuru raavaNa |
na te raama kathaa kaaryaa yadi maam draSTum icChasi || 4-39-20
na te raama kathaa kaaryaa yadi maam draSTum icChasi || 4-39-20
20. raavaNa= oh, Ravana; raNe raameNa yuddhsva= in war, with Rama, you may combat; kshamaam vaa kuru= forgive and forget, either, you do; maam draSTum icChasi yadi =, me, to see, you wish, if; te raama kathaa na kaaryaa= by you, Rama's, episode [topic] not, to be done [be broached.]
"You may either wage a war with Rama if you wish to avenge the killings of Khara and others, or forgive and forget that Rama agreeing to my suggestions, but do not broach the topic of Rama with me if you wish to see me alive. [4-39-20]
bahavaH saadhavo loke yuktaa dharmam anuSTitaaH |
pareSaam aparaadhena vinaSTaaH sa paricChadaaH || 4-39-21
pareSaam aparaadhena vinaSTaaH sa paricChadaaH || 4-39-21
21. loke= in world; yuktaaH= reasonable people; dharmam anuSTitaaH= righteousness, practisers of; bahavaH saadhavaH= many, sagacious people; pareSaam aparaadhena= by others, misdeeds; sa paricChadaaH= with, kith and kin; vi naSTaaH= are utterly, ruined.
"In the world many of the sagacious and reasonable people that are the practisers of righteousness are utterly ruined along with their kith and kin, just by the misdeeds of others. [4-39-21]
saH aham para aparaadhena vinaasheyam nishaacara |
kuru yat te kshamam tat tvam aham tvaam na anuyaami vai || 4-39-22
kuru yat te kshamam tat tvam aham tvaam na anuyaami vai || 4-39-22
22. nishaacara= oh, nightwalker; saH aham= such as I am, I; para aparaadhena vinaasheyam= by other's, misdeed, I bound to ruin; te yat kshamam= to you, which is, fair; tat tvam kuru= that, you, do; aham tvaam na anuyaami vai= I, you, not, follow, simply.
"Such a saintly one as I am, I am bound to ruin by other's misdeeds, hence you do whatever that is fair to you, but I am not the one to simply take after you. [4-39-22]
raamaH ca hi mahaatejaa mahaasattvo mahaabalaH |
api raakshasa lokasya bhavet antakaro api hi || 4-39-23
api raakshasa lokasya bhavet antakaro api hi || 4-39-23
23. raamaH ca= Rama, also; mahaatejaa= a great-resplendent one; mahaa sattvaH= highly, courageous; mahaa balaH= highly, powerful; hi= definitely; [saH= he]; raakshasa lokasya api= for demon's, world's, even; anta karaH api= end, maker - eradicator; bhavet hi= becomes, for sure.
"Definitely Rama is the one with exceptional resplendence, exemplary courage and extraordinary power, and for sure, he becomes an eradicator of the world of demons. [4-39-23]
yadi shuurpaNakhaa hetoH janasthaana gata kharaH |
ati vR^itto hataH puurvam raameNa akliSTa karmaNaa |
atra bruuhi yathaavat tvam ko raamasya vyatikramaH || 4-39-24
ati vR^itto hataH puurvam raameNa akliSTa karmaNaa |
atra bruuhi yathaavat tvam ko raamasya vyatikramaH || 4-39-24
24. janasthaana gata= Janasthaana, gone in - positioned in; kharaH= Khara; shuurpaNakhaa hetoH= Shuurpanakha, owing to; puurvam= firstly; ati vR^ittaH= over, stepping - his limits; akliSTa karmaNaa raameNa= by one who is of - uncomplicated, actions, by Rama; hataH yadi= killed, if; atra= in that matter; raamasya= of Rama; vytikramaH [vi ati kramaH= really, over, stepping - his limits; kaH= what is it; tvam= you; yathaa vat= as it is - in final analysis; bruuhi= you tell.
"If Khara positioned in Janasthaana has firstly overstepped his bounds and attacked Rama, that too owing to Shuurpanakha, and if Rama of uncomplicated actions has eliminated Khara in self-defence, what really is the transgression of Rama in that matter, you tell of that in the final analysis. [4-39-24]
idam vaco bandhu hita arthinaa mayaa
yathaa ucyamaanam yadi na abhipatsyase |
sa baandhavaH tyakshyasi jiivitam raNe
hato adya raameNa sharaiH jihmagaiH || 4-39-25
yathaa ucyamaanam yadi na abhipatsyase |
sa baandhavaH tyakshyasi jiivitam raNe
hato adya raameNa sharaiH jihmagaiH || 4-39-25
25. bandhu hita arthinaa= kinsman, wellbeing, ambitious of; mayaa ucyamaanam= by me, being said; idam vacaH= this, word - advise; yathaa= as said; na abhipatsyase= not, you are agreeable for it; sa baandhavaH= with, kinsmen; adya= now - presently; raameNa= by Rama; a +jihma gaiH= not, curvedly, shooting [linear accelerators]; sharaiH hataH= with arrows, killed; raNe jiivitam tyakshyasi= in a confrontation, life, you will deliver up.
"I am saying this word of advise as I am ambitious of the wellbeing of my kinsmen through you, and if this is disagreeable to you, you will have to deliver up your life in a confrontation with Rama along with the lives of your kinsmen, perishing at the linearly accelerating arrows of Rama. [4-39-25]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe ekona catvaarimshaH sargaH
Thus, this is the 39th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Book III : Aranya Kanda - Book Of Forest
Chapter [Sarga] 40
Introduction
Ravana rebuts Maareecha for giving an unasked advice and details his plan to abduct Seetha. Ravana intimidates Maareecha that he himself will kill Maareecha immediately if his orders are disobeyed, and Maareecha may perhaps have no opportunity to die at the hands of Rama.
maariicasya tu tat vaakyam kSamam yuk{}tam ca raavaNaH |
uk{}to na pratijagraaha martu kaama iva auSadham || 3-40-1
uk{}to na pratijagraaha martu kaama iva auSadham || 3-40-1
1. uktaH raavaNaH= he who is spoken thus, Ravana; maariicasya tu kSamam yuktam ca= Maareecha's, but, acceptable, equitable, also; tat vaakyam= that, sentence; martu kaama auSadham iva= to die, one desiring to, medicament, as with; na pratijagraaha= not, received - Ravana rejected.
When Maareecha spoke those acceptable and equitable words, Ravana rejected them like a person with a death wish rejects medicament. [3-40-1]
tam pathya hita vak{}taaram maariicam raakSasaadhipaH |
abraviit paruSam vaakyam ayuk{}tam kaala coditaH || 3-40-2
abraviit paruSam vaakyam ayuk{}tam kaala coditaH || 3-40-2
2. raakSasa adhipaH= demons, king; kaala coditaH= by Time [the Terminator,] ushered; pathya hita vaktaaram= doing good - conducive, beneficial, who is speaking; tam maariicam= to him, to that Maareecha; a +yuktam= unbefitting; paruSam vaakyam abraviit= uncouthly, words, spoke.
Ushered by the Terminator the king of demons Ravana, uncouthly spoke these unbefitting words to Maareecha who had been speaking conducive and beneficial words of advise. [3-40-2]
yat kila etat ayuk{}taartham maariica mayi kathyate |
vaakyam niSphalam atyartham biijam uptam iva uuSare || 3-40-3
vaakyam niSphalam atyartham biijam uptam iva uuSare || 3-40-3
3. maariica= oh, Maareecha; a +yukta artham= without, having, meaning - meaningless words; yat= that which; etat vaakyam= all these, sentence - advisory words; mayi= in me [to me]; kathyate= being said; that; uuSare uptam biijam iva= in wasteland, seeded, seed, like; ati artham= very, much - decidedly; niS phalam= without, fruit - worthless; kila= in effect.
"All these meaningless words that are being said to me are decidedly worthless, in effect, like the seeds seeded in wastelands. [3-40-3]
tvat vaakyaiH na tu maam shakyam - bhetum - bhettum raamasya sa.myuge |
paapa shiilasya muurkhasya maanuSasya visheSataH || 3-40-4
paapa shiilasya muurkhasya maanuSasya visheSataH || 3-40-4
4. tvat vaakyaiH= by your, words; paapa shiilasya= evil, in character - an iniquitous one; muurkhasya= imprudent one; visheSataH maanuSasya= especially, human; raamasya= from such a Rama; maam samyuge bhetum [bhettum]= me, from a war, to scare; na shakyam= not, possible.
"But it is impossible to scare me away from a war with that iniquitous and imprudent Rama, that too, from a human being, with these words of yours. [3-40-4]
There is a grammarian's irk in bhettum ' to cut off, to destroy' bhetum 'to scare me' and if bhettum is taken, then 'it is impossible for that human to destroy me in war' will be the meaning, as per Eastern recension.
yaH tyak{}tvaa suhR^ido raajyam maataram pitaram tathaa |
strii vaakyam praakR^itam shrutvaa vanam eka pade gataH || 3-40-5
strii vaakyam praakR^itam shrutvaa vanam eka pade gataH || 3-40-5
5. yaH= who is - which Rama is; praakR^itam strii vaakyam shrutvaa= artless, woman's, word, on hearing; su hR^idaH= good, hearted - friends and relatives; raajyam= kingdom; maataram= mother; tathaa= likewise; pitaram= father; tyaktvaa= on leaving; eka pade= in single, foot - trotted, loped; vanam gataH= forest, went to - bolted off; ellip. maama bhetum nashakyaa= you cannot scare me away from such a Rama.
"He who bolted off to forest in a single-foot on hearing the artless words of a woman, forfeiting his kingdom, friends and relatives, and even his mother, likewise his father too, you cannot scare me away from such a Rama. [3-40-5]
avashyam tu mayaa tasya sa.myuge khara ghaatinaH |
praaNaiH priyataraa siitaa hartavyaa tava sa.nnidhau || 3-40-6
praaNaiH priyataraa siitaa hartavyaa tava sa.nnidhau || 3-40-6
6. samyuge khara ghaatinaH= in war, Khara, killer of; tasya praaNaiH priya taraa siitaa= than his, by lives, dear, more, Seetha; tava sannidhau= in your, presence - with your help; avashyam mayaa hartavyaa= certainly, by me, is to be stolen - seizable.
"But his wife Seetha who is dearer to him more than his lives is certainly seizable by me in association with you, as that Rama had purposelessly killed Khara in a war. [3-40-6]
evam me nishcitaa buddhiH hR^idi maariica vidyate |
na vyaavar.htayitum shakyaa sa indraiH api sura asuraiH || 3-40-7
na vyaavar.htayitum shakyaa sa indraiH api sura asuraiH || 3-40-7
7. maariica= oh, Maareecha; me buddhiH evam nishcitaa= my, thinking, in this way, is decided; and; hR^idi vidyate [vartate]= in heart, obtains [lingering on] sa indraiH sura asuraiH api= with, Indra, by gods, by demons, even; vyaavartayitum= to revolute, to roll back; na shakyaa= not, possible.
"In this way my thinking is decided and it is lingering on in my heart, and it is impossible to roll back my mind or heart even for Indra coming along with gods and demons. [3-40-7]
doSam guNam vaa sa.mpR^iSTaH tvam evam vak{}tum ar.hhasi |
apaayam vaa api upaayam vaa kaaryasya asya vinishcaye || 3-40-8
apaayam vaa api upaayam vaa kaaryasya asya vinishcaye || 3-40-8
8. asya kaaryasya vinishcaye= of that, deed's, in determining; doSam guNam vaa= discredit, credit, or; apaayam vaa api= danger, either, or; upaayam vaa= ideation, or; sampR^iSTaH= if [you are] asked; tvam evam vaktum arhasi= you, this way, to talk, apt of you.
"If you are asked about the credits or discredits, or either of the danger or ideation of the deed for determining its modus operandi, it will be apt of you to talk like this, but I did not seek any viewpoints of yours. [3-40-8]
sa.mpR^iSTena tu vak{}tavyam sacivena vipashcitaa |
udyata a.njalinaa raaj~ne ya icChet bhuutim aatmanaH || 3-40-9
udyata a.njalinaa raaj~ne ya icChet bhuutim aatmanaH || 3-40-9
9. yaH= he who; aatmanaH bhuutim icChet= his own, welfare, if desires; such a one; sampR^iSTena= someone who is asked; vipashcitaa= by an intellectual; sacivena= by an adviser; udyata anjalinaa= with upraised, folded palms; raaj~ne [raaj~naH]= to king; vaktavyam= is liable to speak.
"Even if someone is asked, and if he desires his own welfare, then he has to submit his opinion to the king suppliantly upraising his palm-fold, may he be an intellectual, or an astute adviser. [3-40-9]
A king cannot be addressed unless he asks. Then Maareecha, who is fully aware of monarchical protocol, how he informed his analysis of Rama to Ravana, will be the question. Even if a king is resolute in undertaking a mad act, he is to be cautioned. In some cases, a king is to be held by hair and taught, as a teacher holds the taught by his tuft of hair to earbash. Likewise an upright minister shall counsel the king properly, as Krishna advises Vidura in Maha Bharata at Udyoga Parva 93 nanu evam sati nŸtijño m˜rŸco r˜vaõena ap®ÿ÷a× katham uktav˜n it cet - tanna - unmatto r˜jñ˜ praþna akareõa api k˜ry˜tyaprasaktau nig®hya api vaktavyatv˜t - tath˜ ca p®ÿ÷en naiva vaktavyam iti katham vaktum þakyata iti cenna - p®ÿ÷enaiva vaktavyam iti etasya svastha avastha r˜ja viÿayatv˜t - ˜padi uttham pratipanne c r˜jani keþa grahaõa p¨rvakam p®ÿ÷e n˜ api vaktavyam eva - dk .
vaakyam apratikuulam tu mR^idu puurvam shubham hitam |
upacaareNa yuk{}tam ca vak{}tavyo vasudhaa adhipaH || 3-40-10
upacaareNa yuk{}tam ca vak{}tavyo vasudhaa adhipaH || 3-40-10
10. vasudhaa adhipaH= a land, lord of - a king; a +prati +kuulam= not, going against - contradictory; mR^idu puurvam= gentility, preceding; hitam= beneficial; shubham= favourable; upacaareNa yuktam ca= etiquette, inclusive of, also; vaakyam= with such a - sentence; vaktavyaH= is to be addressed.
"The king being lord of the land is to be addressed preceded with gentility, with auspicious and beneficial words that do not contradict the interests of that lord, more so, they shall be inclusive of etiquette. [3-40-10]
The imperial protocol is an exaggerated affair, as known to everybody. Here Ravana is demanding one more aspect in demanding, 'the words that do not go against the whims and fancies of the king.' And this is more than an autocrat's mentality. Dharmaakuutam says referring to Kaamandaka, a scripture on political science: 'even if a king asks, one shall not 'readily' reply though every aspect of that question is known to the replier, and the subject speaking in the audience of a king shall forget his own know-all-ness or his own entity in the knowledge of the subject at issue. vij˜nan na api br¨y˜t bhartru× kÿipta× uttaram vaca× | pravŸõo api hi medh˜vŸ varjayet abhim˜nit˜m ||.
sa avamardam tu yat vaakyam athavaa maariica hitam ucyate |
na abhina.ndati tat raajaa maanaarthii maana varjitam || 3-40-11
na abhina.ndati tat raajaa maanaarthii maana varjitam || 3-40-11
11. maariica= oh, Maareecha; athavaa= or else; maana varjitam= honour, devoid of - dishonourable words; yat hitam vaakyam tu= which, beneficial, advise, but; sa ava mardam= with, down, letting - with reprehension; ucyate= will be said so; tat= that advise; maana arthii [or, maanaarhaH]= honour, insists upon [honourable]; raajaa= king; na abhi nandati= not, towards [him,] gladdens.
"Or else, oh, Maareecha, even if a beneficial word is said, but if it is said with reprehension it will not gladden that king who insists upon honour, for that said word is dishonourable, let alone reprehension. [3-40-11]
pa.nca ruupaaNi raajaano dhaarayanti amita ojasaH |
agneH indrasya somasya yamasya varuNasya ca || 3-40-12
agneH indrasya somasya yamasya varuNasya ca || 3-40-12
12. a+mita ojasaH= not, limited in vigour - with infinite, vigour; raajaanaH= kings; agneH indrasya somasya yamasya varuNasya ca= of Fire, Indra [the Administrator of Natural Forces,] Moon, Terminator, Rain, also; panca ruupaaNi dhaarayanti= five, aspects - constituent forces, he bear - he embodies.
"The kings with infinite vigour embody five constituents forces of Fire, Moon, Rain, Terminator, and that of Indra, the Administrator of Natural Forces. [3-40-12]
auSNyam tathaa vikramam ca saumyam daNDam prasannataam |
dhaarayanti mahaataamno raajaanaH kshaNadaacara || 3-40-13
tasmaat sarvaasu avasthaasu maanyaaH puujyaaH ca paarthivaaH |
dhaarayanti mahaataamno raajaanaH kshaNadaacara || 3-40-13
tasmaat sarvaasu avasthaasu maanyaaH puujyaaH ca paarthivaaH |
13, 14a. kshaNadaa cara= oh, night, walker Maareecha; mahaataamnaH raajaanaH= great-souls, kings; auSNyam= sultriness; tathaa= likewise; vikramam ca= sternness, also; saumyam daNDam prasannataam= softness, harshness, suppleness; dhaarayanti= they are bearing - they personify; tasmaat paarthivaaH= therefore, kings; sarvaasu avasthaasu= in all, situations; maanyaaH puujyaaH ca= are respectable, reverential, also.
"Oh, nightwalker, thus the kings being great-souls personify the sultriness of Fire, sternness of Indra, softness of Moon, suppleness of Rain, and harshness of Terminator, and therefore in all situations they are respectable and reverential. [3-40-13, 14a]
Ravana has already conquered Indra and the said gods are responsible for the routine administration of universe. Hence, he is informing Maareecha about ordinary kings, presuming that Maareecha does not recognize the rectitude in dealing with ordinary kings, more so, with the king of kings, namely Ravana himself, which he says in next verse. A king acquires these traits of the presiding deities of the compass, by virtue of his kingship, and the sages said the very same to Rama when he entered Dandaka forest. anena agni ˜di dik p˜laka r¨patv˜t r˜j˜ p¨jyo m˜nya× ca iti s¨citam - dk .
tvam tu dharmam avij~naaya kevalam moham aashritaH || 3-40-14
abhyaagatam maam dauraat.hmyaat paruSam vadasi iidR^isham |
abhyaagatam maam dauraat.hmyaat paruSam vadasi iidR^isham |
14b, 15a. tvam tu= you, on your part; dharmam a+ vij~naaya= rectitude, not, knowing - incognizant of; kevalam moham aashritaH= only, your obsession, holding on to; abhi aagatam maam= to your near, who came, with me; daur aatmyaat= with ill, wishing; iidR^isham paruSam vadasi= this way, ill-advisedly, you are babbling.
"But you are ill-advisedly babbling with me in this way, incognizant of rectitude and holding on to your obsession, and wishing ill of me, as I am on your doorstep. [3-40-14b, 15a]
guNa doSau na pR^icChaami kSamam ca aatmani raakSasa || 3-40-15
mayaa uk{}tam api ca etaavat tvaam prati amitavikrama |
mayaa uk{}tam api ca etaavat tvaam prati amitavikrama |
15. raakSasa= oh, demon; guNa doSau= rights, wrongs; aatmani= for me; [yat= which is]; kSamam ca= expedient, also; na pR^icChaami= not, I asked; a+ mita vikrama= oh, one with not, limited, brave - oh, Maareecha untold bravery; tvaam prati= you, addressing [samprati= presently]; etaavat= this much; mayaa uktam api ca= by me, said, but, also.
"Oh, demon, I did not ask the rights and wrongs concerning me, nor that which is expedient for me, but oh, demon of untold bravery, I have said this much to you. [3-40-15]
smin tu sa bhavaan kR^itye saahaayyam kartum arhasi || 3-40-16
shruNu tat karma saahaayye yat kaaryam vacanaat mama |
shruNu tat karma saahaayye yat kaaryam vacanaat mama |
16. asmin tu kR^itye= in this, but, deed; [tvam= you]; saahaayyam kartum arhasi= helping hand, to proffer, apt of you; mama vacanaat= my, from words - as I say; sa bhavaan= such as you are, you; saahaayye= in such assistance; yat kaaryam= which, is to be done; tat karma shruNu= that, task, you listen.
" 'It will be apt of you to proffer a helping hand in this deed.' This much I said to you. And such as you are you may now listen to that task which you have to undertake during the course of your assistance as I detail it to you. [3-40-16]
sauvarNaH tvam mR^igo bhuutvaa citro rajata bindubhiH || 3-40-17
aashrame tasya raamasya siitaayaaH pramukhe cara |
pralobhayitvaa vaidehiim yathaa iSTam gantum ar.hhasi || 3-40-18
aashrame tasya raamasya siitaayaaH pramukhe cara |
pralobhayitvaa vaidehiim yathaa iSTam gantum ar.hhasi || 3-40-18
17. tvam= you; rajata bindubhiH= with silver, spots; citraH sauvarNaH mR^igaH bhuutvaa= amazing, golden, deer, on becoming; tasya raamasya aashrame= in that one, Rama's, in hermitage; siitaayaaH pra mukhe cara= in Seetha's, fore, front forefront, you move; vaidehiim pra lobhayitvaa= Vaidehi, on verily, alluring; yathaa iSTam gantum arhasi= as, you like, to go away, apt of you.
"On becoming an amazing silver-potted golden deer you move in front of Seetha in the hermitage of Rama, and on verily alluring Vaidehi you can go away as you like. [3-40-17, 18 ]
tvaam hi maayaa mayam dR^iSTvaa kaa.ncanam jaata vismayaa |
aanaya enam iti kSipram raamam vakSyati maithilii || 3-40-19
aanaya enam iti kSipram raamam vakSyati maithilii || 3-40-19
19. maithilii= Maithili; kaancanam [mR^igam ]= golden [deer]; maayaa mayam= illusory, wholly; tvaam dR^iSTvaa= you, on seeing; jaata vismayaa= with arisen, curiosity; enam kSipram aanaya= this one, quickly, be brought; iti= thus; raamam vakSyati hi= to Rama, tells, indeed.
"On seeing you as a wholly illusory golden deer curiosity arises in Vaidehi, and indeed she tells Rama, 'bring that one quickly.' [3-40-19]
apakraante ca kaakutsthe duuram ca yaatvaa api udaahara |
haa siite lakshmaNe iti evam raama vaakya anuruupakam || 3-40-20
haa siite lakshmaNe iti evam raama vaakya anuruupakam || 3-40-20
20. kaakutsthe apa kraante ca= Kakutstha, out, coming, further; [tvam= you]; duuram yaatvaa ca= distantly, having gone, also; raama vaakya anu ruupakam= Rama's, words [voice,] following, in model [mimicking]; haa siite lakshmaNe= ha, Seetha, ha, Lakshmana; iti evam thus, in that way; udaahara api= express - you blurt out even.
"Further, on Rama's coming out of his hermitage you go distantly and blurt out in this way, 'ha Seetha' and even as, 'ha, Lakshmana,' mimicking Rama's voice. [3-40-20]
tat shrutvaa raama padaviim siitaayaa ca pracoditaH |
anugacChati sa.mbhraa.ntam saumitriH api sauhR^idaat || 3-40-21
anugacChati sa.mbhraa.ntam saumitriH api sauhR^idaat || 3-40-21
21. saumitriH api= Soumitri, even; tat shrutvaa= that, on hearing; siitaayaa ca pra coditaH== by Seetha, further, well, hastened; sambhraantam= apprehensively; sauhR^idaat= due to fondness towards Rama; raama padaviim= on Rama's, path; anugacChati= follows.
"On hearing that, and further hastened by Seetha, even Soumitri apprehensively follows the path of Rama in all his fondness for Rama. [3-40-21]
apakraante ca kaakutsthe lakshmaNa ca yathaa sukham |
aahariSyaami vaidehiim sahasraakSaH shaciim iva || 3-40-22
aahariSyaami vaidehiim sahasraakSaH shaciim iva || 3-40-22
22. kaakutsthe= Rama; lakshmaNa ca= Lakshmana, as well; apa kraante= when sidetracked; vaidehiim= Vaidehi; sahasra akSaH shaciim iva= thousand, eyed one [Indra,] Sachi, like; yathaa sukham aahariSyaami= as per, convenience - effortlessly, I carry off.
"When Rama is diverted from hermitage, Lakshmana as well, I will carry off Vaidehi effortlessly like the Thousand-eyed Indra who once carried off Sachi Devi. [3-40-22]
evam kR^itvaa tu idam kaaryam yathaa iSTam gacCha raakSasa |
raajyasya ardham pradaasyaami maariica tava suvrata || 3-40-23
raajyasya ardham pradaasyaami maariica tava suvrata || 3-40-23
23. raakSasa= oh, demon; idam kaaryam evam kR^itvaa= this, stint, in this manner, on carrying out; yathaa iSTam gacCha= as, you like, you go; su vrata= oh, one with solemnly, avowed one; maariica= oh, Maareecha; tava= to you; raajyasya ardham pradaasyaami= kingdom's, half, I grant.
"Oh, demon, on carrying out this stint in this manner you may go as you like, and to you oh, Maareecha with solemn vows, I will grant half of my kingdom. [3-40-23]
gacCha saumya shivam maargam kaaryasya asya vivR^iddhaye |
aham tu anugamiSyaami sa ratho daNDakaa vanam || 3-40-24
aham tu anugamiSyaami sa ratho daNDakaa vanam || 3-40-24
24. saumya= oh, gentle one; asya kaaryasya vi vR^iddhaye= for this, for task's, verily, for progressing - for easy achievement; shivam maargam gacCha= ontrouble-free, path, you get going; aham tu= I, for my part; sa rathaH daNDakaa vanam anugamiSyaami= with, chariot, to Dandaka, forest, I wish to follow.
"Hence, oh, gentle one, get going on a trouble-free path for the easy achievement of the task, and I for myself will follow you to Dandaka forest along with the chariot. [3-40-24]
praapya siitaam ayuddhena va.ncayitvaa tu raaghavam |
la.nkaam prati gamiSyaami kR^ita kaaryaH saha tvayaa || 3-40-25
la.nkaam prati gamiSyaami kR^ita kaaryaH saha tvayaa || 3-40-25
25. raaghavam vancayitvaa tu= Raghava, on misleading, but; siitaam a +yuddhena praapya= Seetha, without, conflict, on gaining; kR^ita kaaryaH= on gaining, task - my goal; tvayaa saha= you, along with; lankaam prati gamiSyaami= Lanka, towards, I will proceed.
"My goal will be achieved just by misleading Raghava, and by gaining Seetha without a conflict, then I will proceed to Lanka along with you. [3-40-25]
no cet karoSi maariica hanmi tvaam aham adya vai |
etat kaaryam avashyam me balaad api kariSyasi |
raaj~no hi pratikuulastho na jaatu sukham edhate || 3-40-26
etat kaaryam avashyam me balaad api kariSyasi |
raaj~no hi pratikuulastho na jaatu sukham edhate || 3-40-26
26. maariica= oh, Maareecha; na karoSi cet= not, going to do, if; tvaam aham adya vai hanmi= you, I, now itself, truly, I kill; me etat kaaryam= mine, this, work; balaat api avashyam kariSyasi= by duress, even, certainly, you undertake - I will get it done; raaj~naH prati kuula sthaH= to king, indeed, opposite, staying - subjects that set against; jaatu= never; sukham na edhate hi= safely, not, succeeds, indeed.
"If you are not going to do so, oh, Maareecha, for sure I will kill you now itself. I will get my work done through you even under duress, and indeed, any subject setting against his king will never succeed safely. [3-40-26]
aasaadyaa tam jiivita samshayaH te
mR^ityur dhruvo hi adya mayaa virudhyataH |
etat yathaavat parigR^ihya buddhyaa
yat atra pathyam kuru tat tathaa tvam || 3-40-27
mR^ityur dhruvo hi adya mayaa virudhyataH |
etat yathaavat parigR^ihya buddhyaa
yat atra pathyam kuru tat tathaa tvam || 3-40-27
27. tam= him - Rama; aasaadyaa= on getting at; te jiivita samshayaH= your, life, will be indefinite; mayaa virudhyataH= with me, conflicting; adya mR^ityuH dhruvaH hi= now, death, is definite, surely; etat buddhyaa= all this, keeping in view; yathaavat parigR^ihya= as befitting - conducive, receiving - understanding, conclusion; atra= in this issue; yat pathyam= what is, desirable; tat tvam tathaa kuru= that, you, that way, do.
"Your life may be indefinite on reaching Rama, but your death is surely definite now as you are conflicting with me. Hence, keeping all this in view you come to a conclusion that would be conducive to your interests, and whatever desirable to you let it be done in that way. " Thus Ravana spoke to Maareecha. [3-40-27]
iti vaalmiiki raamaayaNe aadi kaavye araNya kaaNDe catvaari.mshaH sargaH
Thus, this is the 40th 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
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