Sri Valmiki Ramayanam - Kishkinda Kanda (Book 4) Sarga 28 to 30

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 IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 28

introduction

Rama eulogises the rainy season for it is a heavenly elixir to all living beings. This is one among the other eulogies to seasons. In Kishkindha, first chapter deals with vasanta, spring season. On this narration about rainy season, there are extensive commentaries by the ancient commentators as rainy season occupies a prime ordeal status among other seasons. Some of the commentaries are included herein without distortion to the flow of original work.

sa tadaa vaalinam hatvaa sugriivam abhiSicya ca |
vasan maalyavataH pR^iSTe raamo lakSmaNam abraviit || 4-28-1

1. saH+tadaa+vaalinam+hatvaa= he [Rama,] then, Vali, on eliminating; sugriivam+ abhiSicya+ca= Sugreeva, enthroning, also; vasan+maalyavataH+pR^iSTe= residing, Mt. Malayavata [Prasavana,] hinterlands; raamaH+lakSmaNam+abraviit= Rama, to Lakshmana, spoke.

Rama then on eliminating Vali and enthroning Sugreeva and when residing on the hinterlands of Mt. Malayavata [Prasavana,] spoke to Lakshmana. [4-28-1]

ayam sa kaalaH sa.mpraaptaH samayo adya jala aagamaH |
sa.mpashya tvam nabho meghaiH sa.mvR^itam giri sa.mnibhaiH || 4-28-2

2. ayam+sa+kaalaH+sam+praaptaH= this is, that, season, well, chanced; samayaH+ adya+jala+aagamaH = time, now, waters [rains,] to chance; sam+pashya+tvam= well, see, you; nabhaH+ meghaiH+ sam+ vR^itam= aerosphere, by clouds, wide, spread; giri+sannibhaiH= mountainous, in their gleam.

"This is that season which is well-chanced and now chanced is the time for the rains... you see the aerosphere well, it is widespread with clouds, mountainous in their gleam... [4-28-2]

nava maasa dhR^itam garbham bhaaskaarasya gabhastibhiH |
piitvaa rasam samudraaNaam dyauH prasuute rasaayanam || 4-28-3

3. nava+maasa+dhR^itam+garbham= nine, months, sustaining, pregnancy; bhaaskaarasya + gabhastibhiH= by Sun, with his sunrays; piitvaa+rasam+samudraaNaam= on guzzling, essence, of oceans; dyauH+prasuute+rasaayanam= heaven, birthing, elixir [of life.]

"Sustaining the nine-month old pregnancy impregnated through Sun with his sunrays guzzling the essence of oceans, the heaven is birthing the elixir of life... [4-28-3]

dhvani/allusion: The atmosphere bears pregnancy of rainy-water drawing through the sunrays, keeping that essence in air, consolidating it to become watery cloud, for nine months from the month of kaartiika to aaSaaDha roughly from November to July, and delivers rainwater, the elixir of life, in the month of shraavaNa, and it is an extract of six rasa-s elixirs, for various crops... atra megh˜× s¨rya raþmi marut ˜dibhi× samudram udakam g®hŸtv˜ garbhavt k˜rtŸka m˜sa prabh®ti nava m˜sa dh®tam sasy˜n˜m ÿaý rasa sampatti hetu bh¨tam þuddham udakam þr˜vaõe m˜si muncati it s¨citam -- dharm˜k¨tam

shakyam a.mbaram aaruhya megha sopaana pa.nk{}tibhiH |
kuTaja arjuna maalaabhiH ala.nkartum divaakaram || 4-28-4

4. shakyam+ambaram+aaruhya= very likely, skies, climbing up; megha+sopaana+ panktibhiH= of cloud's, stairs, flight of; kuTaja+arjuna+maalaabhiH= with wild-jasmines, Arjuna-flowers, garlands; alankartum + divaa+karam= to bedeck, day, maker [Sun.]

"It is very likely to climb up the flight of stairs of clouds to bedeck the Sun with the garlands of white wild-jasmines, and red Arjuna flowers... [4-28-4]

dhvani/allusion: Vishnu or Narayana is located in the solar orb and He is to be adored in these days of rain, before any bodily activity like eating or drinking is undertaken. dhyeyaH sadaa savitR^i maNDala madhya vartii naaraayaNam... and this Vishnu is 'decoration-happy' deity alankaara priyo vishNuH... and thus He can easily be reached by the stepladder formation of clouds and He can be garlanded easily. To do so a wife must be at his side sa patnyaa vishaalaakshyaa naaraayanam upaagamat... 'adore that Narayana along with your wife...' and now if Rama were to adore that Supreme, Seetha is not at his side. Govindaraja.

sa.ndhyaa raaga utthitaiH taamraiH a.nteSu adhika paaNDuraiH |
snigdhaiH abhra paTa cChedaiH baddha vraNam iva a.mbaram || 4-28-5

5. sandhyaa+raaga+utthitaiH= eventide's, hue, uprisen; taamraiH+anteSu= reddish, at edges; adhika + paaNDuraiH= much, whitish; snigdhaiH+abhra+paTa+ChadaiH+baddha= softish, white-cloud, dressing, overlaid, bandaged; vraNam+iva+ambaram= gash, like, sky.

"The uprisen hue of the eventide is reddish at the edges of those clouds which are much whitish and softish, like the overlaid bandage dressings to the gashes of the sky... [4-28-5]

dhvani/allusion: The sky's parturition is just over and she is bandaged with cotton-like whitish clouds and yet the spilt blood is appearing at the edges of those dressings, in it reddish coppery colour of the twilight, for ceased is the heavy downpour just now.

manda maaruta niHshvaasam sa.ndhyaa ca.ndana ra.njitam |
aapaaNDu jaladam bhaati kaama aaturam iva a.mbaram || 4-28-6

6. manda+maaruta+niH+shvaasam= slothful, breaths, out, breathing; sandhyaa+ candana+ ranjitam= twilight, sandal-paste, bedaubed; aapaaNDu+jaladam= with palish, clouds; bhaati+kaama+ aaturam +iva+ambaram= gleaming, love, longing, like, sky.

"Breathing out slothful breaths, as though bedaubed by the sandal-paste is the twilight's ochry colour, and with its palish white-clouds the sky is gleaming like a love-longing one... [4-28-6]

dhvani/allusion: The birthing of rain is over and to give next birth of rain, the sky is ready as a wooable female with all her paleness and exhalations and smearing the sandal pastes to cool off her love longing.

eSaa gharma parikliSTaa nava vaari pariplutaa |
siitaa iva shoka sa.mtaptaa mahii baaSpam vimu.ncati || 4-28-7

7. eSaa+gharma+pari+kliSTaa= this [earth,] by searing-summer, overly, agonised; nava+vaari+ pari+ plutaa= by new, waters, over, flowing; siitaa+iva+shoka+sam+taptaa [baaSpam+ vi+muncati ]= Seetha, like, by grief, well, searing [tears, verily, outpouring; tearful is Seetha]; mahii+baaSpam+vi+muncati= earth, tears, verily, outpouring.

"This earth is overly agonised by the searing-summer, and now by new waters overflowing her, like tearful Seetha who is also well seared by her grief, this earth is also verily outpouring her tears... [4-28-7]

dhvani/allusion: The earth that becomes heated in summer, vents out hot vapours on the fall of first rains, thus releasing its agony of heat. Human's first act to vent out their agony is to shed tears. Now the earth is shedding its humid tears and is like Seetha, who also is in the same predicament, seared by the heat called Ravana.

megha udara vinirmuk{}taaH karpuura dala shiitalaaH |
shakyam a.njalibhiH paatum vaataaH ketaki gandhinaH || 4-28-8

8. megha+udara+vi+nir+muktaaH [vaataaH]= from cloud's, womb, verily, out, freed [is this draught]; karpuura [kalhaara]+dala+shiitalaaH= minty-camphor [yellow camphor,] [red-lotuses] leaves, with coolness; shakyam+anjalibhiH+paatum+vaataaH= possible, with palms-bowl, to draught, breeze; ketaki+gandhinaH= Ketaki plant [Pandanus odora tissimus, Mogra,] with perfume.

"Freed out from the wombs of clouds is this draught, and it is wafting the coolness of minty-camphor [or the coolness of red-lotuses,] thus it is possible to draught this breeze with palms-bowl, which is perfumed with Ketaki [plant's fragrance...] [4-28-8]

eSa phulla arjunaH shailaH ketakaiH adhivaasitaH |
sugriiva iva shaanta ariH dhaaraabhiH abhiSicyate || 4-28-9

9. eSa+phulla+arjunaH+shailaH= this, full blooming, Arjuna trees' flowers, mountain; ketakaiH+abhi + vaasitaH= Ketaka trees' flowers, further, fragranced; sugriiva+iva+shaanta+ ariH= Sugreeva, like, silenced, enemy; dhaaraabhiH+abhiSicyate= downpours, anointing.

"This mountain is full with its blooming Arjuna flowers, further fragranced by Ketaka flowers, and like Sugreeva, whose enemy is silenced, the downpours are anointing [this mountain...] [4-28-9]

dhvani/allusion: This Mountain Prasavana is full with its blooming Arjuna flowers, like the colourful garlands on the chest of Sugreeva, and the mountain is further fragranced with Ketaka flowers, like the fragrant items brought in for Sugreeva's anointment. As with Sugreeva, who after silencing his enemy Vali, is seasonably anointed with the pouring down of all kinds of waters from golden flasks, thus this is mountain after silencing its enemy called sun-sear, is also being anointed by rainy downpours.

megha kR^iSNa ajina dharaa dhaaraa yaj~na upaviitinaH |
maaruta aapuurita guhaaH praadhiitaa iva parvataaH || 4-28-10

10. megha+kR^iSNa+ajina+dharaa= clouds, black, deerskin, donning; dhaaraa+yaj~na+ upaviitinaH= showers, ritual, mantled [wearing sacred thread]; maaruta+aapuurita+guhaaH= by breeze, replete with, caves; pra+adhiitaa+iva+parvataaH= well, studying ones [young-scholars], like, mountains.

"Donning clouds akin to black deerskin, showers akin to the sacred-threads, caves replete with breeze [akin to vocal cavities,] and the mountains are like the young-scholars... [4-28-10]

dhvani/allusion: The duty of young scholars of Vedic studies is to wear black deerskin and sacred thread as their initiation into Vedic studies. In these rainy days, there will be no other activity to them other than sitting tight to recite their texts. The caves of mountains are its own mouths and they are replete with air and air gives out a din, and even the Vedic recitation gives out a din of its own kind. Thus, the mountains appear to be like humble young-scholars of Veda-s, voicing out their chanting like the hum of the air in caves. atra parvat˜n˜m k®ÿõa ajina yajñopavŸta ˜di dharma kalpena adhyet®u s˜d®þya pratip˜dan˜t adhyet®¨õ˜m brahmac˜riõ˜m k®ÿõa ajina yajñopavŸta ˜di dh˜raõam dharma iti uktam --- dk

kashaabhiH iva haimiibhiH vidyudbhiH iva taaDitam |
antaH stanita nirghoSam savedanam iva a.mbaram || 4-28-11

12. kashaabhiH+iva+haimiibhiH= with whips, as though, of gold; vidyudbhiH+iva+taaDitam [ambaram]= by flashes of lightening, as though, whipped [is the sky]; antaH+stanita+nir+ ghoSam= inward, thunders, out letting, rumbles; sa+vedanam+iva+ambaram= with, throes, like, sky.

"As though with golden whips the flashes of lightning are whipping the sky... and the sky is out-letting its inward rumbles as thunders, in all her throes... [4-28-11]

niila megha aashritaa vidyut sphura.ntii pratibhaati me |
sphura.ntii raavaNasya a.nke vaidehii iva tapasvinii || 4-28-12

12. niila+megha+aashritaa+vidyut= blue, cloud, relying upon, lightening; sphurantii+ prati+ bhaati+me= squirming, well, gleaming, to me; sphurantii+raavaNasya+anke= squirming, in Ravana's, grasp; vaidehii + iva + tapasvinii= Vaidehi, like, penitent.

"That lightning relying upon that blue cloud is squirmy in its movements, to me it is well gleaming so... like the squirming of penitent Vaidehi in the grasp of Ravana... [4-28-12]

imaaH taa manmathavataam hitaaH pratihataa dishaH |
anuliptaa iva ghanaiH naSTa graha nishaa karaaH || 4-28-13

13. anvaya/word order: manmathavataam+hitaaH= for lovers having beloveds, [precincts are] advantageous; pratihataa= [precincts are] marred [unclear]; naSTa+graha+nishaa+karaaH= lost, planets, night, maker [moon also]; imaaH+taaH= these, they [precincts]; ghanaiH+ anuliptaa+iva= with clouds, begrimed, as though.

"For those, who are with their beloved ones these precincts are advantageous, for unclear [are their directions, as to which east and which is west, and to loverless ones like me they are disadvantageous,] because they, the precincts have their planets and even their moon lost, and they look as though begrimed by dark-clouds... [4-28-13]

kvacit baaSpa abhisa.mruddhaan varSa aagama samutsukaan |
kuTajaan pashya saumitre puSTitaan giri saanuSu |
mama shoka abhibhuutasya kaama samdiipanaan sthitaan || 4-28-14

14. kvacit+baaSpa+abhi+sam+ruddhaan= elsewhere, by vapour, intimately, well, befogged; varSa+ aagama + sam+utsukaan= of rainy season, by advent, well, enthused; kuTajaan+pashya+ saumitre= wild-jasmines, see, oh, Soumitri; puSTitaan+giri+saanuSu= flowered, on mountain, terraces; mama+ shoka+ abhi + bhuutasya= my, sorrow, verily, befogged; kaama+sam+diipanaan +sthitaan [kuTajaan]= passion, well, impassioning, standing [trees on mountains.]

"Elsewhere, well befogged by vapour intimately, well enthused by the advent of rainy season, you see Soumitri, at those wild-jasmines flowered on those mountain terraces... those trees are standing there, as though to impassion my passion, who am already verily befogged by my sorrow... [4-28-14]

dhvani/allusion: 'While some natural beings are enthused to delight in the process of nature, some others are refuting it... thus my passion is increasing to bring back those perverts onto correct path...'

rajaH prashaa.ntam sa himo adya vaayuH
nidaagha doSa prasaraaH prashaa.ntaaH |
sthitaa hi yaatraa vasudhaa adhipaanaam
pravaasino yaa.nti naraaH sva deshaan || 4-28-15

15. rajaH+pra+shaantam+sa+himaH+adya+vaayuH= dust, well, quietened, with, chilly, breeze; nidaagha+doSa+prasaraaH+prashaantaaH= summer's, vile, pervasions, quietened; sthitaa+hi+ yaatraa + vasudhaa + adhipaanaam= stalled, verily, expeditions, of earth's, kings; pravaasinaH= migrants; yaanti= going to; naraaH= people; sva+deshaan= own, countries.

"Dust is well-quietened, breeze is chilly... the vile pervasions of summer are also quietened down... stalled are the expeditions of earthly kings, and the migrants are returning to their own countries... [4-28-15]

dhvani/allusion: This verse speaks about the one who is blessed by the Supreme Being by way of His beneficence in the form of rain. For such a blessed soul rajaH which also means rajo guNa, 'activism...' apart from the meaning of 'dust..' This is one among the tri-some attributes sattva, rajaH, tamo guNaa-s 'purity, activity, stolidity...' and thus rajaH prashaantam.... 'the quality of activity is quietened, along with the quality of stolidity...' thus, only 'purity' is evident in him in his worldly activities. sa himo vaayuH 'with, coldness, is air...' the word 'air' denotes 'breathing humans' and those blest human's heart breaths a cool breeze, rather than fumes and fires, that which is the attitude of a person who is dominated by rajo guna 'attribute of activity...' Thus, they the blessed souls have no evil effects of searing or scorching of summer nigadha doSa... prashantaaH which means worldly affairs, [where vile of summer is the personified vile of worldly affairs,] are silenced for them. And even their worldly expeditions to conquer, to possess, and to become significant etc., are stalled for the blessed souls sthitaaH... adhipaanaam. They have nothing to do here on earth because they are immigrants onto earth. So, they are returning to their own country, quarters, or abode, pravaasino... sva deshaan. Their own place sva desha is vaikunTha. Thus the divine rain blesses them with salvation.

sa.mprasthitaa maanasa vaasa lubdhaaH
priya anvitaaH sa.mprati cakravaakaH |
abhiikSNa varSa udaka vikSateSu
yaanaani maargeSu na sa.mpatanti || 4-28-16

16. sam+prasthitaa [+hamsaaH]= well, journeying, [swans]; maanasa+vaasa+lubdhaaH= at Lake Maanasa, to live, in avidity; priya+anvitaaH+samprati+cakravaakaH [+na+prasthitaa]= beloved, attached, now, Cakravaka [ruddy gees] [not departing]; abhiikSNa+varSa+udaka+vi+kSateSu= oftentimes, by rainy, waters, verily, battered; yaanaani+maargeSu+na+sam+patanti= vehicles, in roadways, not, verily, falling to.

"The Swans are well-journeying to Lake Maanasa in their avidity to live in there, but the Cakravaka birds [ruddy gees,] now having an attachment with their beloveds are not departing... oftentimes verily battered are the roadways by rainwater and thus the vehicles are not verily falling to, on them... [4-28-16]

dhvani/allusion: The swans do not like muddy waters so they aspire the clear waters of Lake Maanasa in Himalayas. The great sages are also called 'swans, supreme swans' hamsa, parama hamsa for they wander all over acquiring and disseminating spirituality, in world. But they take break in rainy season in a vow called caatur maasyam and contemplate in their own manas 'mind' about the Supreme Being. If the swans tend to go to Himalayan Maanasa Lake, these sagely-swans tend to gain entry into their own mind in search of Supreme. And, like swans that can search and separate milk from water, to drink milk alone, the sages can search for their being. Contrarily those ruddy gees tied bound by attachments do not flee away, but stick to their worldly interests. Thus, this rainy season is sagely, to enable the seekers to seek the Supreme, without any bickerings due from the world.

kvacit prakaasham kvacid aprakaasham
nabhaH prakiirNaa a.mbu dharam vibhaati |
kvacit kvacit parvata sa.mniruddham
ruupam yathaa shaanta mahaarNavasya || 4-28-17

17. kvacit+prakaasham+kvacit+a+prakaasham= in places, shiny, in places, not, shiny; nabhaH+pra+ kiirNaa+ambu+dharam+vi+bhaati= aerospace, over, spread, with water, carriers [clouds,] well, gleaming; kvacit+kvacit+parvata+sam+niruddham= somewhere, somewhere else [hear and there,] with mountains, verily, dammed up; ruupam+yathaa+shaanta+mahaa+ arNavasya= in aspect, as, peaceful, great, ocean.

"Shiny in some places and unshiny at others... this aerospace is overspread with clouds, it is well-gleaming here and there... and in its aspect it is like a great peaceful ocean verily dammed up with mountains... [4-28-17]

dhvani/allusion: The sky is apparently shiny at places where the cloud of ignorance is not there in the mind of the discerner, and it is unshiny and unapparent because of the gloom in the mind of the beholder about the disposition of sky, heaven and also called Supreme, according to kham brahma... 'Sky is Brahman...'

vyaamishritam sarja kada.mba puSpaiH
navam jalam parvata dhaatu taamram |
mayuura kekaabhiH anuprayaatam
shaila apagaaH shiighrataram vahanti || 4-28-18

18. vyaa+mishritam+sarja+kadamba+puSpaiH= well, coalesced, with Sarja, and Wild-jasmine, flowers;navam + jalam+parvata+dhaatu+taamram= new, water, with mountain's, ores, coppery; mayuura + kekaabhiH + anu +prayaatam= peacock's, with screaming, in track, transiting; shaila+apagaaH= from mountains, falling down [rapids]; shiighra+taram+vahanti= swiftly, very, carrying away.

"Well coalesced with Sarja and Wild-jasmine flowers and also with the mountain coppery ores, the new water is transiting in track with the screams of peacocks... and the mountain's rapids are very swiftly carrying them away [towards ocean...] [4-28-18]

dhvani/allusion: The flowers and mineral ores are mingling in waters and flowing as one with the waters. This is indicative of purposeful devotion, saatvika guNa prathaana bhakti 'devotion in its pureness.' The sattva guNa from the standpoint of mind is sukha 'devotion in pleasure....' and the rajo guNa is 'pain...' thus that sort of devotion is rajo guNa prathaana bhakti is 'devotion in pain...' Thus in pleasure or pain devoutness is evident. Apart from these two, there are some simple devotees. They do not have any higher values/purposes in view, except to extol, praise, and sing for the Ultimate. Thus, the screaming screeching peacocks indicate such simple devotees. Govindaraja.

rasa aakulam SaTpada sa.mnikaasham
prabhujyate ja.mbu phalam prakaamam |
aneka varNam pavana avadhuutam
bhuumau patati aamra phalam vipakvam || 4-28-19

19. rasa+aakulam+SaT+pada+sam+nikaasham= luscious, full of, six, footed [bee,] nearly, seemingly; pra+bhujyate+jambu+phalam+pra+kaamam= well, devouring, Jambu, fruit [rose-apple,] much, delightedly; aneka+varNam+pavana+ava+dhuutam= many, in colour, by wind, down, heaved; bhuumau+ patati+aamra + phalam+ vi+pakvam= on ground, falling, mango, fruit, verily, ripened.

"Fully luscious are the Rose-apple fruits and they seem to be bees and they are well devoured with much delightfulness [by one and all,] and many coloured mango fruits are falling down onto ground heaved by wind, and they are verily ripened... [4-28-19]

dhvani/allusion: The falling of fruits on their own by wind's gust is indicative of the fruition of the true devotee’s adherence, and to him the ripened fruit is made available without any of his physical effort.

vidyut pataakaaH sa balaaka maalaaH
shailendra kuuTa aakR^iti sa.mnikaashaaH |
gar.hjanti meghaaH samudiirNa naadaa
matta gajendraa iva sa.myugasthaaH || 4-28-20

20. vidyut+pataakaaH+sa+balaaka+maalaaH= electric-charges, [fluttering] flags, with, cranes, girdles; shaila+indra+kuuTa +aakR^iti+sam+nikaashaaH= mountain, lofty, pinnacles, in design, well, gleaming; garjanti+meghaaH+sam+udiirNa+naadaa= thundering, clouds, verily, high-pitched, voice; matta+gaja+ indraa +iva+samyuga+sthaaH= vigorous, elephant, lofty, like, for fight, standing up to .

"With electric-charges as their fluttering flags, and cranes engirdling them, and in design well-gleaming like the pinnacles of lofty mountains, these clouds are thundering in a very high-pitched voice, like lofty vigorous elephants standing up to a fight... [4-28-20]

dhvani/allusion: The towering mountains or the haughty elephants do stand tall among all and their thunderous grumblings are akin to the rumblings of Vedic scholars who stand tall to establish Vedic tenets, though they come to fistfights.

varSa udaka aaapyaayita shaadvalaani
pravR^itta nR^itta utsava barhiNaani |
vanaani nirvR^iSTa balaahakaani
pashya aparaahNeSu adhikam vibhaanti || 4-28-21

21. varSa+udaka+aaapyaayita+shaadvalaani= by rain, water, satiated, pasturelands; pravR^itta +nR^itta +utsava+barhiNaani= stimulated, for dance, carnivals, peacocks; vanaani+nir+ vR^iSTa+balaahakaani = greenery, completely, rained, by clouds; pashya+aparaahNeSu+ adhikam+vi+bhaanti= behold, in afternoons, extremely, well, splendorous.

"The pasturelands are satiated with rainwater, peacocks are stimulated for their dancing carnivals... and after the clouds raining on the greenery completely, behold it, that is extremely well-splendorous in afternoons... [4-28-21]

dhvani/allusion: The Divine couple Lakshmi and Narayana have grown this garden called earth, watering each of its plant with their Divine hands. Thus, due to the divine beneficence of that couple in the form of rain, that which is sprinkled on that garden, the desires of living beings and their means are fulfilled. Govindaraja. The aparaahNa is the fourth part of daytime, among the five, and they are: praataH, sangavaH, madhyaahna, aparaahNa, saayaahna

sam ud vahantaH salila ati bhaaram
balaakino vaari dharaa nadantaH |
mahatsu shR^i.ngeSu mahii dharaaNaam
vishramya vishramya punaH prayaanti || 4-28-22

22. sam+ud+vahantaH+salila+ati+bhaaram= well, up, carrying, water, much, weighty; balaakinaH+ vaari+dharaa+nadantaH= [adorned with] cranes, water, carriers, rumbling; mahatsu+shR^ingeSu+ mahii +dharaaNaam = loftiest, on horns of, by earth, bear out [mountains]; vishramya+vishramya+ punaH + prayaanti= reposing, reposing, again, well-moving.

"Carrying much weighty water well-up, those water-carriers are adorned by cranes, and they are rumbling [for the burden of water is inside,] and on the loftiest peaks of mountain they are reposing and again moving... moving and again reposing, [like pregnant women...] [4-28-22]

dhvani/allusion: The saintly persons and pregnant mothers are indicated by these clouds. hR^idayena ud vahan harim... 'The Supreme is to be carried along by one's own heart...' thus with their complete knowledge about that Supreme the saintly persons are repeatedly reposing at a sinful situation and proceeding further, after that sin is absolved. Thus they journey further towards total salvation. The clouds are pregnant not only by the weighty water but also by carrying the weight of cranes. The cranes fly high up to the clouds to mate. Thus, the clouds are loaded down with their own water and even with the flying cranes, both trying to carry the seedling, the Supreme Being, in their wombs.

megha abhikaamaa parisa.mpatantii
sammoditaa bhaati balaaka pa.nk{}tiH |
vaata avadhuutaa vara pauNDariikii
la.mba iva maalaa rucira a.mbarasya || 4-28-23

23. megha+abhi+kaamaa+pari+sam+patantii= cloud, verily, desirous of, above, well, falling [flying]; sammoditaa+bhaati+balaaka+panktiH= delightful, shining, cranes, row of; vaata+ avadhuutaa+ vara+ pauNDariikii = by wind, dangled, best, white-lotuses; lamba+iva+maalaa+ rucira+ ambarasya = dangling, like, flowery-tassel, lovely, of sky.

"Verily desirous of the clouds, well-flying up above are the rows of cranes... shining and delightful... as though a best white-lotuses' flowery-tassel is dangling in the wind, the cranes dangle in the sky... [4-28-23]

dhvani/allusion: The black clouds are desired by the white flying cranes. It indicates that the pure white conscious is desiring the Supreme abiding beyond the dark/obscured quarters and thus this pure white conscious of the true devotee is flying up above the normal planes to merge into that unknown, dark, or obscured zone to have a glimpse of that Supreme, whose body colour is said to be 'blue' or 'blue-black' kaala megha shyaama, niila megha shyaama

baala indragoptaa a.ntara citritena
vibhaati bhuumiH nava shaadvalena |
gaatra anupR^ik{}tena shuka prabheNa
naarii iva laaksha ukshita ka.mbalena || 4-28-24

24, baala+indragoptaa+antara+citritena= little, Indragopa [red-beetles,] innerly, painted [embroidered]; vi+bhaati+ bhuumiH+nava+shaadvalena= verily, shining, meadowland, new, meadows; gaatra+anu+pR^iktena+ shuka+prabheNa= body, around, wrapped, parrot-green, in shine; naarii+iva+[citritena] laaksha+ ukshita+ kambalena= woman, like, lac-red, besprinkled [embroidered,] shawl [wrap-over.]

"As though embroidered with little red-beetles innerly, this meadowland is verily shining with new meadows... and like a woman, who is wrapped around with a parrot-green wrap-over in its shine, on which embroidered are lac-red spots... [4-28-24]

dhvani/allusion: It is usual for the insects to swarm on the new pasturelands by which the earth is appearing to be wearing a parrot-green colour sari embroidered with exotic red spots. The red colour is indicative of mercy of Supreme, appearing opportunely and the green pastures are His fertile kindness that reveals after humanly suffering, say summer heat.

nidraa shanaiH keshavam abhyupaiti
drutam nadii saagaram abhyupaiti |
hR^iSTaa balaakaa ghanam abhyupaiti
kaantaa sa kaamaa priyam abhyupaiti || 4-28-25

25. nidraa+shanaiH+keshavam+abhi+upaiti= sleep, slowly, to Keshava [Vishnu,] closely, getting to; drutam+nadii+saagaram+abhyupaiti= rapidly, river, to ocean, closer, getting at; R^iSTaa+balaakaa +ghanam + abhyupaiti= gleefully, cranes, to cloud, closely, getting at; kaantaa+sa+kaamaa+priyam+ abhyupaiti= woman, with, passionately, to beloved, closely, getting at.

"Sleep is slowly getting closer to Vishnu, rivers are rapidly getting closer to oceans, cranes are gleefully getting closer to clouds, and women are passionately getting closer to their beloveds... [4-28-25]

dhvani/allusion: Vishnu goes into yogic trance from aaSaaDha ekaadashii to kaartiika shuddha ekaadashi thus He concentrates on the sustenance of the Universe, as an expression of His satisfaction liila. He is sheshin 'lord' and all other beings are shesha 'servants.' Thus, all the servants are eager to get in touch with the master. Govindaraja. Dharmaakuutam put this as: atra caturÿvapi p˜deÿu nidr˜ nadŸ bal˜k˜ k˜nt˜n˜m sva sva priyat˜n keþava samudra ghana patŸn˜n prati svata eva abhisaraõa kathan˜t patim pratyabhisaraõaþŸl˜ abhis˜rik˜ s¨citam - - varÿ˜ k˜le strŸõ˜m k˜modreka ukta× -- bal˜k˜n˜m garbha dh˜raõ˜rtham sajalam ghanam prati gamamanam uktam -- dk Further he quotes from Kalidasa's megha sandesha garbh˜dh˜n kÿaõa paricay˜n n¨nam ˜baddha m˜l˜× | sevante nayana subhagam khe bhavantam bal˜k˜× || meghasandeþa

jaataa vanaantaaH shikhi supranR^ittaa
jaataaH kada.mbaaH sa kada.mba shaakhaaH |
jaataa vR^iSaa goSu samaana kaamaa
jaataa mahii sasya vana abhiraamaa || 4-28-26

26. jaataa+vana+antaaH+shikhi+su+pra+nR^ittaa= adaptive, forest, interiors, for peacocks, very, well, to dance; jaataaH+kadambaaH+sa+kadamba+shaakhaaH= adaptive, Kadamba trees, with, Kadamba tree, branches; jaataa +vR^iSaa+goSu+samaana+kaamaa= adaptive, bulls, in cows, matching, in sensualities; jaataa + mahii+sasya+vana+abhiraamaa= adaptive, earth, with crops, orchards, enrapturing.

"Adaptive are the interiors of forests for the peacocks to dance very well, adaptive are the Kadamba trees with their branches [and bouquets,] adaptive are the bulls with matching sensualities of cows, and adaptive is this earth with its enrapturing crops and orchards, [and all are adaptive to the season's gaiety...] [4-28-26]

vahanti var.hSanti nadanti bhaanti
dhyaayanti nR^ityanti samaashvasanti |
nadyo ghanaa matta gajaa vana antaaH
priyaa vihiinaaH shikhinaH plava.mgaaH || 4-28-27

27. anvaya/word-order: vahanti+nadyaa= surging, rivers; varshanti+ghanaa= showering, clouds; nadanti + matta+gajaa= trumpeting, ruttish, elephants; bhaanti+vana+antaaH= shining, forests, interiors; dhyaayanti+priyaa+ vihiinaa= reminiscing, beloved, without; nR^ityanti+ shikhinii= dancing, peacocks; aashvasanti+plavamgamaaH= resolved to, monkeys.

"Surging are the rivers, showering are the clouds, shrilling are the rutty elephants, and shining are the forest interiors, and reminiscing are the lover-less, rocking are the peacocks, resolving are the monkeys [to stay a place...] [4-28-27]

Comment: The monkeys have resolved to stay at one place without hopping hither and thither for abundant are the fruits for them at any one place.

praharSitaaH ketaka puSpa gandham
aaghraaya mattaa vana nir.hjhareSu |
prapaata shabda aakulitaa gajendraaH
saardham mayuuraiH sa madaa nadanti || 4-28-28

28. pra+harSitaaH= very, joyously [elephants]; ketaka+puSpa+gandham+aaghraaya+mattaa= Ketaka [Mogra,] flower, aroma whiffing, rutted [elephants,]; vana+nirjhareSu+pra+paata+ shabda+aakulitaa= in forest, streamlets, well, falling, by sounds, baffled; gajendraaH saardham+mayuuraiH+sa+madaa+nadanti= best elephants, along with, peacocks, with, rut [of elephants,] blaring.

"Verily joyous are the elephants on whiffing the aroma of Ketaka flowers and thus they are rutted, and baffled are they by the sounds of streamlets that are falling well in the forest [brooks from the mountain rapids,] and those best ruttish elephants are blaring along with screaming peacocks [to the tune of waterfalls...] [4-28-28]

Comment: The elephants are confused at the sounds of mountain rapids falling to form brooklets in the forest and they construe those sounds to be from an attacking elephant, thus they are giving out their challenge trumpeting. The peacocoks are also screaming at the same sounds of rapids thinking them to be rainfall, for they welcome the rainfall and start to dance in the rain.

dhaaraa nipaataiH abhihanyamaanaaH
kada.mba shaakhaasu vila.mbamaanaaH |
kSaNa arjitam puSpa rasa avagaaDham
shanair madam SaT caraNaaH tyajanti || 4-28-29

29. dhaaraa+nipaataiH+abhihanyamaanaaH [+SaT+caraNaaH] = by downpours, falling down, knocked down, [are the hexapods]; kadamba+shaakhaasu+vilambamaanaaH= Kadamba trees, branches of, drooping [languishing]; kSaNa+arjitam+ puSpa+rasa+avagaaDham= [in a moment] once, acquired, flower's, nectar, copious [intemperance]; shanaiH+madam+SaT+ caraNaaH+tyajanti= slowly, intemperance, six, footed ones [hexapods, honeybees,] forfeiting.

"By the downpours that are falling down, knocked down are the hexapods, and they are languishing on the branches of Kadamba trees, and their once acquired copious intemperance from the nectar of flowers [in Spring season,] they the honeybees are now slowly forfeiting... [4-28-29]

a.ngaara cuurNa utkara sa.mnikaashaiH
phalaiH suparyaapta rasaiH samR^iddhaiH |
ja.mbuu drumaaNaam pravibhaanti shaakhaa
nipiiyamaanaa iva SaTpada oghaiH || 4-28-30

30. angaara+cuurNa+utkara+samnikaashaiH= coal, powder, heap [globes,] equalling in aspect; phalaiH + suparyaapta+rasaiH+samR^iddhaiH= fruits, full-fledged, juice, in abundance; jambuu+ drumaaNaam + pravibhaanti+shaakhaa= Jambu [Rose-apple] trees, well-glittering, branches; nipiiyamaanaa + iva+ SaTpada + oghaiH= swilling, like, honeybees, multitude of [hive of.]

"Equalling in their aspect with the globes of powdered coal are the full-fledged Rose-apple fruits with abundant juice, and the branches of those trees are glittering well, like the hives of swilling honeybees... [4-28-30]

taDit pataakaabhiH ala.nkR^itaanaam
udiirNa ga.mbhiira mahaa ravaaNaam |
vibhaanti ruupaaNi balaahakaanaam
raNa utsukaanaam iva vaaraNaanaam || 4-28-31

31. taDit+pataakaabhiH+alankR^itaanaam= lightning, with flags, well-ornate; udiirNa+ gambhiira+ mahaa + ravaaNaam = spewing forth, profound, great, sounds[rumbles]; vi+bhaanti+ ruupaaNi + balaahakaanaam = verily, shining, shapes, of clouds; raNa+utsukaanaam+iva+ vaaraNaanaam= war, enthusiasts, like, elephants.

"Well ornate with the flags of lightning, spewing forth great and profound rumbles, those clouds by their shapes are verily shining like the enthusiastic warring elephants... [4-28-31]

maarga anugaH shaila vana anusaarii
sa.mprasthito megha ravam nishamya |
yuddha abhikaamaH pratinaada shankii
matto gajendraH pratisa.mnivR^ittaH || 4-28-32

32. maarga+anugaH+shaila+vana+anusaarii= on way, striding, mountain, forest, wayfarer; sam+ prasthitaH + megha+ravam+nishamya= well, advancing, cloud's, thundering, on listening; yuddha + abhikaamaH +pratinaada+shankii= war, desiring for [call out by other elephant,] doubting; mattaH + gajendraH +prati+sam+ni+vR^ittaH = energetic, best elephant, turn, about, well, not, proceeding.

"Striding and well advancing on its way that mountain-forest wayfaring elephant, on listening the thundering of the cloud and doubting it to be [the call out of another elephant] desirous of a war, that best elephant turns about energetically without proceeding on its way... [4-28-32]

dhvani/allusion: The 'warring elephant' is indicative of Vedic proponent, where any such scholar on hearing the profound and uproarious challenge of his opponent, he will re-echo the same in order to retain his stand in the war of blaring words. Thus, he takes an elephantine U-turn to colloid headlong with his opponent, to establish the Vedic dharma.

kvachit pragiitaa iva SaTpada oghaiH
kvacit pravR^ittaa iva niila kaNThaiH |
kvacit pramattaa iva vaaraNa indraiH
vibhaati aneka aashrayiNo vanaantaa || 4-28-33

33. kvachit+pra+giitaa+iva+SaTpada+oghaiH= somewhere, finely, singing, in effect, hexapods [honeybees,] bunch of; kvacit+pra+vR^ittaa+iva+niila+kaNThaiH= elsewhere, richly, bestirring, practically, purple colour, necked ones [peacocoks]; kvacit+ pra+mattaa+iva+vaaraNa+indraiH= somewhere else, virtually, rut, with elephants, the choicest; vi+bhaati+aneka+aashrayiNaH+ vana+antaa= verily, beaming, with diverse, vassals, forest, recesses of [alcoves of forest.]

"Somewhere... these recesses of forests are finely singing, in affect, for they have swarms of honeybees... elsewhere... they are richly dancing, practically, for the purple-necked peacocks are bestirring... somewhere else, they are ruttish, virtually, for choicest elephants are there... and verily beaming are these alcoves with their diverse vassals... [4-28-33]

kada.mba sarjaa arjuna ka.ndala aaDhyaa
vanaanta bhuumi madhu vaari puurNaa |
mayuura mattaa abhiruta pravR^ittaiH
apaana bhuumi pratimaa vibhaati || 4-28-34

34. kadamba+sarjaa+arjuna+kandala+aaDhyaa= with Kadamba, Sarja, Arjuna, Kandala trees, plentiful in; vana+anta+bhuumi+madhu+vaari+puurNaa= forest's, interior, land, nectar, water, aplenty; mayuura + mattaa +abhi+ruta+pravR^ittaiH= peacocks, excited, well, by screaming, by stirring up [dancing]; apaana + bhuumi+pratimaa+vibhaati= liquor, land [alehouses,] similar to, impressive.

"Plentiful in Kadamba, Sarja, Arjuna, Kandala trees, [with the heaps of their reddish flowers fallen on ground,] and the forest-interior is aplenty with the watery nectar [of those fallen flowers...] and the well-excited peacocks are screaming and dancing [like the tipplers of that watery nectar... and thus] this is impressively similar to the land of liquor... [4-28-34]

Comment: The ancient Indian alehouses are rather open spaces with palm/toddy trees in and around. The boozers used to wear flowery garlands and flowery armlets and they used to drink in the pinkish buds of banana flowers, which served mostly like the present day 'use and throw' plastic mugs. The screaming and dancing of nectar-drunk peacocoks is metaphoric with the liquor-drunk boozers, and the land itself is boozy.

muk{}taa samaabham salilam patat vai
sunirmalam patra puTeSu lagnam |
hR^iSTaa vivarNa cChadanaa viha.ngaaH
surendra dattam tR^iSitaaH pibanti || 4-28-35

35. muktaa+sama+aabham+salilam+patat+vai= pearls, similar, in cast, water, fallen, verily; su+nir + malam = pure, without, dirt [clear]; patra+puTeSu+lagnam= leaf, hallow of, clinching on; hR^iSTaa +vi+ varNa+cChadanaa+vihangaaH= delightedly, altered, coloured [discoloured,] wings, birds; surendra + dattam + tR^iSitaaH+pibanti= gods, king [Indra,] gift of, heartily, guzzling down.

"Verily falling are the water-drops, pearl similar in their cast, pure and clear, firstly clinching in the hallows of leaves... the birds, though they and their wings are discoloured in rain, they are heartily guzzling down those pearly-raindrops... the gift of Indra... [4-28-35]

Comment: Indra is the administrative authority to accord rain through the presiding deity of Rain, namely VaruNa, the Rain-God. So also, all the other aspects of nature like air, fire, thunders, thunderbolts, crops, famines, earthquakes, and the whole of natural happenings are at Indra's behest.

Satpada ta.ntrii madhura abhidhaanam
plava.ngam udiirita kaNTha taalam |
aaviSkR^itam megha mR^ida.nga naadaiH
vaneSu sa.ngiitam iva pravR^ittam || 4-28-36

36. Satpada+tantrii+madhura+abhidhaanam= honeybee's, string bass, melodious, stringendo; plavangam + udita+kaNTha+taalam= by frogs, croaked, vocal, rhythm; aaviSkR^itam +megha+ mR^idanga +naadaiH= commenced, with cloud's, drum, beat; vaneSu+sangiitam+iva+ pravR^ittam= in forests, music, as though, programmed.

"With the melodious stringendo of the string bass of honeybees, frogs crocking as its vocal rhythm to the drumbeat of the clouds, commenced is the music in the forest, as though programmed... [4-28-36]

dhvani/allusion: On this and next verses that contain the aspect of 'Nature's Music' dharmaakuutam records extensive commentary with reference to the 'Art of Music' sangiita shaastra Here only three instruments, namely sting instrument viiNa percussion instrument mR^iida~Nga and vocalised rhythm beat taala are suggested. But these do not exclude the other components of music. The commentator says that the dancing and singing are also inclusive of it, as contained in the next verse: atra vŸõ˜ t˜la m®daðga v˜dya m˜tram pratip˜dya sangŸtam pravrittam iti uktv˜ vakÿyam˜nam n®tta gŸta api abhipretam - gŸtam v˜dyam tath˜ n®tyam traya× sangŸtam uccyate -- þ˜raðga deva Then the commentator proceeds to say that whole of the epic is replete with music for it is rendered to be sung: tath˜ ca bhagavat˜ v˜lmŸki maharÿiõ˜ svasya parama puruÿa r¨pa abhidhy˜na artham gŸti r¨pam r˜ma caritam varõitam | g˜na arthatay˜ r˜ma nika÷e kuþa lavayo× preÿaõam tu

kvacit pranR^ittaiH kvachit un nadadbhiH
kvacit ca vR^iksha agra niSaNNa kaayaiH |
vyaala.mba barha aabharaNaiH mayuuraiH
vaneSu sa.ngitam iva pravR^ittam || 4-28-37

37. kvacit+pra+nR^ittaiH+kvachit+un+nadadbhiH= somewhere, well-dancing, elsewhere, high, pitched voicing; kvacit+ca+vR^iksha+agra+niSaNNa+kaayaiH= somewhere else, also, of tree, on high, seated, body; vyaalamba+barha+aabharaNaiH+mayuuraiH= dangling, plumaged-tail, as decoration, peacocks; vaneSu + sangitam +iva+pravR^ittam= in forest, music [and dance,] as though, commenced.

"Somewhere well-dancing, elsewhere voicing in high pitch, and somewhere else seated high on the trees are the peacocks... with their decorative dangling plumaged tails, and it is as though the music and dance are commenced in the forests... [4-28-37]

Comment: The dancing peacocks are the dancers, the voicing peacocks are the singers and instrumentalists, and those that are sitting atop trees dangling their tails and conducting the ballet are the virtuosos/maestros... atra n®tyanto may¨r˜ nartak˜ iva bhavanti | unnadanto may¨r˜× g˜yak˜ v˜dak˜ iva ca bhavanti | ucca sth˜na sthita sabh˜ n˜yak˜ iva bhavanti | dk

svanaiH ghanaanaam plavagaaH prabuddhaa
vihaaya nidraam cira sa.mniruddhaam |
aneka ruupaa aakR^iti varNa naadaa
nava a.mbu dhaaraa abhihataa nadanti || 4-28-38

39. svanaiH+ghanaanaam+plavagaaH+pra+buddhaa= by thunders, of clouds, frogs, well, awakened [called up][; vihaaya+nidraam+cira+sam+niruddhaam= casting off, sleep, for long, verily, captivity by [sleep]; aneka+ruupaa+aakR^iti+varNa+naadaa= of various, cast, carve, colour, crocking; nava+ambu+ dhaaraa + abhi + hataa +nadanti= by new, water, streams, verily, scourged, crocking.

"Thunders of clouds called up the frogs, and casting off their long-time captivity in sleep, they the frogs of various casts, carves, colours and crocks, verily scourged by the streams of new waters, they are crocking... [4-28-38]

Comment: Frogs are the foretellers of rain and they quickly respond to the rainfall because they cherish water and land alike as amphibians, for their happy dwelling.

nadyaH samudvaahita cakravaakaa
taTaani shiir.hNaani apavaahayitvaa |
dR^iptaa nava praabhR^ita puurNa bhogaa
drutam sva bhartaaram upopa yaanti || 4-28-39

39. nadyaH+sam+ud+vaahita+cakravaakaa= rivers, well, up, swinging, with Cakravaka [ruddy gees]; taTaani+shiirNaani+apa+vaahayitvaa= banks, battered, remove, carrying [overflowing]; dR^iptaa= prideful; nava+praa+bhR^ita+puurNa+bhogaa= new, well, lugging, full-fledged, seducible [nubile limbs, pair of breasts, and other items immersed in the river waters]; rutam+sva+bhartaaram+upa+upa+ yaanti= swiftly, own, to husband's, near, nigh, surging.

"The rivers with the up-swinging Cakravaka birds over them are overflowing their battered banks... and well lugging their new, full-fledged, seducible, nubile breasts, [along with the other items like flowers and fragrances that are steeped in waters by the rain...] thus they are surging swiftly to the near and nigh of their husband, the ocean... [4-28-39]

dhvani/allusion: The rivers are the nubile girls and the over flying pairs of Cakravaka birds are their heaving breasts. These girls called rivers are rushing towards their beloveds carrying flowers and fragrances, and they look like those girls that rush heaving their new breasts, uncaring for the elders or others around them, as though overflowing the brims of riverbanks, called the society.

niileSu niilaa nava vaari puurNaa
megheSu meghaaH pravibhaanti sak{}taaH |
davaagni dagdheSu davaagni dagdhaaH
shaileSu shailaa iva baddha muulaaH || 4-28-40

40. niileSu - niilaa - nava - vaari - puurNaa - megheSu - meghaaH - pravibhaanti - saktaaH - davaagni - dagdheSu - davaagni - dagdhaaH - shaileSu - shailaa - iva - baddha - muulaaH [ anvaya/word-order ] niileSu+ megheSu + saktaa+nava+vaari+puuNaa= among swarthy, clouds, berthed, new, water, full of; niilaH + meghaaH =swarthily, clouds; davaagni+dagdheSu+ shaileSu= by forest fire, burnt, among mountains; baddha + muulaaH+davaagni+dagdhaaH= conjoined, footings, by forest fire, burnt; shailaaH+iva+prabhaanti= mountains [berthed in,] like, shining forth.

"Among the swarthy clouds berthed are the swarthily clouds with new waters, and they shine forth like the mountains burnt to swarthiness by forest fires and berthing among the other mountains that are conjoined at the footing, and that are already burnt swarthily by the forest fires... [4-28-40]

pramatta sa.mnaadadita bar.hhiNaani
sa shakragopa akula shaadvalaani |
caranti niipa arjuna vaasitaani
gajaaH suramyaaNi vana antaraaNi || 4-28-41

41. pramatta+samnaadadita+barhiNaani= voluptuously, well, screaming, peahens; sa+shakragopa + akula + shaadvalaani = with, red-beetles, overspread, pasturelands; caranti+ niipa+ arjuna+ vaasitaani= moving [elephants] by Niipa, Arjuna flowers, fragranced; [caranti+] gajaaH+ su+ ramyaaNi+vana+antaraaNi= [moving are,] elephants, in verily, pleasant, forest, interiors.

"Well-screaming are the peahens voluptuously, overspread are these pasturelands with red-beetles, also fragranced are they with Niipa and Arjuna flowers, and the elephants are moving about these verily pleasant interiors of the forests... [4-28-41]

nava a.mbu dhaara aahata kesaraaNi
drutam parityajya saroruhaaNi |
kada.mba puSpaaNi sa kesaraaNi
navaani hR^iSTaa bhramaraaH pibanti || 4-28-42

42. nava+ambu+dhaara+aahata+kesaraaNi= with new, water, pours, lashed, fibrils; drutam+ parityajya + saroruhaaNi= quickly, leaving off, lotuses; kadamba+puSpaaNi+sa+kesaraaNi+ navaani= Kadamba, flowers, with, fibrils, new ones; hR^iSTaa+bhramaraaH+pibanti= delightfully, honeybees, sapping.

"Lashed are the fibrils of lotuses with the pours of new waters, and quickly leaving them off the honeybees are sapping the new fibrils of Kadamba flowers... [4-28-42]

mattaa gajendraa muditaa gavendraa
vaneSu vikraa.ntataraa mR^igendraaH |
ramyaa nagendraa nibhR^itaa narendraaH
prakriiDito vaari dharaiH surendraH || 4-28-43

43. [vaneSu+vikraantataraa] mattaa+gaja+indraa+muditaa+gava+indraa= [in forest, moving are the,] ruttish, elephant, select ones, delighted, bull, ideal ones; vaneSu+vikraantataraa+ mR^iga+indraaH= in forest, striding, of animals, peerless one [lion]; ramyaa+naga+indraa= pleasant, mountain, lofty ones; nibhR^itaa + nara + indraaH= withdrawing, kings, choicest ones; pra+kriiDitaH+vaari+dharaiH+sura+indraH= well, playing, with water, carries [clouds,] gods, noblest.

"In forests moving about are the select elephants that are rutting, the ideal bulls that are delighting, the peerless lions that are striding, lofty are the pleasant mountains that are standing, the choicest kings are withdrawing [from their campaigns,] and the noblest of gods, Indra, is playing with the clouds... [4-28-43]

meghaaH samud bhuuta samudra naadaa
mahaajala oghaiH gagana avala.mbaaH |
nadiiH taTaakaani saraa.msi vaapiH
mahiim ca kR^itsnaam apavaahayanti || 4-28-44

44. meghaaH+sam+ud+bhuuta+samudra+naadaa= clouds, verily, over, powering, ocean's, boom; mahaa + jala+oghaiH+gagana+avalambaaH= with great, waters, downpours, from skies, dangling; nadiiH + taTaakaani +saraamsi+vaapiH+mahiim+ca= rivers, lakes, pools, tanks, earth, also; kR^itsnaam + apavaahayanti= completely, to outflow.

"The clouds verily overpowering the boom of the ocean are dangling downpours of the waters from the skies, and they completely make the rivers, lakes, pools, tanks and even the earth to outflow... [4-28-44]

varSa pravegaa vipulaa patanti
pravaanti vaataaH samudiirNa vegaaH |
pranaSTa kuulaaH pravahanti shiighram
nadyo jalam vipratipanna maargaaH || 4-28-45

45. varSa+pravegaa+vipulaa+patanti= rains, speedily, substantially, falling; pravaanti+ vaataaH+ samudiirNa + vegaaH= gales, intensified, in speediness; pra+naSTa+kuulaaH+ pravahanti+ shiighram = verily, damaged [eroded,] banks, flowing, speedy; nadyaH+jalam+vi+ pratipanna+ maargaaH = of rivers, water, out, turned, in it course.

"Falling are the rains substantially and speedily, gales intensified in their speediness, while the riverbanks are eroded the river water is outrunning in its course and is speedy in its flow... [4-28-45]

naraiH narendraa iva par.hvatendraaH
surendra niitaiH pavana upaniitaiH |
ghana a.mbu kumbhaiH abhiSicyamaanaa
ruupam shriyam svaam iva darshayanti || 4-28-46

46. naraiH+nara+indraa+iva+parvata+indraaH= by people, people's, lord, like; mountain, lords; sura+indra+niitaiH+pavana+upa+niitaiH= gods, lord [by Indra,] sent, by Air, nearby, wafted; ghana+ ambu + kumbhaiH +abhiSicyamaanaa= cloud, water, pots, anointed; ruupam+ shriyam+ svaam + iva+darshayanti= [serene] aspect [of mountains,] propitious [aspect of humanly kings,] one's own, showing.

"Lords of People will be anointed only by their people [who bring in the water pots on their shoulders to anoint their king,] and that king then shows his own propitious aspect of a humanly king, whereas the Lord of Mountains is being anointed by the water from the cloudy-pots, sent by Lord Indra and wafted hitherto by Lord Air, showing his own serene as well as propitious aspect [of his divine nature on earth...] [4-28-46]

ghana upaguuDham gaganam na taaraa
na bhaaskaro darshanam abhyupaiti |
navaiH jala oghaiH dharaNii vitR^iptaa
tamo viliptaa na dishaH prakaashaaH || 4-28-47

47. ghana+upa+guuDham+gaganam= by clouds, nearly, hemmed in; na+taaraa+na+ bhaaskaraH + darshanam +abhyupaiti= not, stars, not, sun, to espy, get around to; navaiH+jala+ oghaiH+ dharaNii+ vi + tR^iptaa= by new, water, torrents, earth, fully, satiated; tamaH+vi +liptaa+na + dishaH+prakaashaaH = by obscurity, verily, swathed, not, precincts, illuminated.

"Clouds nearly hemming in as no star no sun is getting around to espy... fully satiated is this earth with the torrents of new waters... enswathed in obscurity the precincts are unilluminated... [4-28-47]

dhvani/allusion: The statement of 'obscurity and illumination' is suggestive of the Vedic import tamasomaa jyotirgamaya... 'from darkness lead me unto light...' when the earth itself is satisfied with the gift of nature the earthlings are still hankering after inaccessible desires, thus they cycle through the karmic cycle.

mahaanti kuuTaani mahii dharaaNaam
dhaaraa vidhautaani adhikam vibhaanti |
mahaa pramaaNaiH vipulaiH prapaataiH
muk{}ta kalaapaiH iva la.mbamaanaiH || 4-28-48

48. mahaanti+kuuTaani+mahii+dharaaNaam= paramount, pinnacles, by earth, bearing out [of mountains]; dhaaraa+vi+dhautaani+adhikam+vi+bhaanti= by torrents, well-washing, surpassingly, verily, shining forth; mahaa+pramaaNaiH+vipulaiH+pra+paataiH= of large, volume [voluminous,] capacious, pitching down; mukta+kalaapaiH+iva+lambamaanaiH= pearl's, necklaces, like, pendent.

"The paramount pinnacles of the mountains are well-washed by the torrents and are shining forth surpassingly... and the voluminous and capacious torrents that are pitching down are like the pendant pearly necklaces [hanging on the chests of mountains...] [4-28-48]

shailopala praskhalamaana vegaaH
shailottamaanaam vipulaaH prapaataaH |
guhaasu sa.mnaadita barhiNaasu
haaraa vikiiryanta iva avabhaanti || 4-28-49

49. shaila+upala+pra+skhalamaana+vegaaH= mountain, stones, verily, washing, speedily; shaila+ uttamaanaam+vipulaaH+pra+paataaH= on mountain, lofty, widespread, verily, falls [rapids]; guhaasu + sam + naadita+barhiNaasu= in caves, well, screaming, peacocks; haaraa+vi+ kiiryanta + iva+ava + bhaanti= lavalieres, bestrewn, like, well, gleaming.

"Speedily washing the mountain stones the rapids on the lofty mountains are widespread and entering the caves, in which peacocks are well-screaming, and all them are like the bestrewn lavalieres in their gleam... [4-28-49]

dhvani/allusion: The mountain rapids are running helter-skelter on the mountain verily washing the boulders speedily. But the boulders according to their nature obstruct these rapids. When obstructed they have the only recourse to enter the nearest cave. The caves by then are already full with screaming and colourful peacocks. Adding to the lustre of those peacock's variegated colours, the pearly-white water has also entered the caves. Then these three, pearly water, colourful peacocks, blackish caves are giving out sparkles of their own, like necklaces studded with many colourful gems, and if many such pendants are bestrewn, each of its studded stone emits its own colour.

shiighra pravegaa vipulaaH prapaataa
nir.hdhauta shR^i.nga upatalaa giriiNaam |
muk{}taa kalaapa pratimaaH patanto
mahaa guha ustsa.nga talaiH dhriyante || 4-28-50

50. shiighra+pravegaa+vipulaaH+prapaataa= quickly, speedily, on broad bases, falling rapids; nir+dhauta+shR^inga+upa+talaa+giriiNaam= on neatly, washing, on crest of mountains, nearby, planes, of mountains; muktaa+kalaapa+pratimaaH+patantaH= pearly, necklaces, alike, falling; mahaa+guha+ utsanga + talaiH+dhriyante= cavernous, caves, in recess's [surfaces,] planes, sustaining.

"The mountain rapids are quickly and speedily falling on the broad bases of mountains and on washing the crests of mountains and the planes nearby, they are falling alike the pearly necklaces [around the necks, viz., mountain-peaks,] and the planes of the recesses of cavernous cave are sustaining them... [4-28-50]

dhvani/allusion: The mountains are noblemen in simile. The mountain rapids are pearly-necklaces firstly falling around their necks, and then drooping onto their chests, thus culminating at their locket-position, i.e., at the caves, on the chest of mountains. Those caves are glittering with the colours of peacocks, pearly water and blackish caves. Thus the utsanga 'heart of hearts...' of these noblemen is covered with such necklaces and lockets.

surataam arda vicChinnaaH svarga strii haara mauk{}tikaaH |
patanti ca atulaaH dikshu toya dhaaraaH samantataH || 4-28-51

51. surataam+arda+vicChinnaaH= in lovemaking, undone, broke apart; svarga+strii+ haara+ mauktikaaH = heavenly, woman's, tassel's, pearls; patanti+ca+atulaaH+dikshu= falling, unequalled [unique rainfall,] in all directions; toya+dhaaraaH+samantataH= water, streaming, all over.

"Like the undone and broken apart tassels of pearls of the heavenly women in their lovemaking, the unique pearly rainfalls are falling in all directions and streaming all over... [4-28-51]

viliiyamaanaiH vihagaiH nimiiladbhiH ca pa.nkajaiH |
vikasantyaa ca maalatyaa gato astam j~naayate raviH || 4-28-52

52. viliiyamaanaiH+vihagaiH= by crouching in, of birds; nimiiladbhiH+ca+pankajaiH= closing up, of lotuses; vikasantyaa+ca+maalatyaa= blooming up, of Jasmine flowers; gataH+ astam+j~naayate+ raviH= gone, into dusk, thus discerned, the sun.

"By the crouching in of the birds, by the closing up of the lotuses and by the blooming up of the jasmine flowers, the sun is discernable to have gone into dusk... [4-28-52]

vR^ittaa yaatraa narendraaNaam senaa pathi eva var.htate |
vairaaNi caiva maargaaH ca salilena samiikR^itaaH || 4-28-53

53. vR^ittaa+yaatraa+nara+indraaNaam= reversed, campaigns, of people's, kings; senaa+ prati+ni+ vartate = armies, in turn, not, proceeding [stalled]; vairaaNi+caiva+ maargaaH +ca= conflicts, and also, by roadways; salilena+samiikR^itaaH= by water, well-abated.

"Reversed are the campaigns of kings, for stalled are their armies and thus the conflicts and the roadways as well are well-abated by water... [4-28-53]

maasi prauSThapade brahma braahmaNaanaam vivakSataam |
ayam adhyaaya samayaH saamagaanaam upasthitaH || 4-28-54

54. maasi+prauSThapade+brahma= month, Bhaadrapada, for Vedic-studies; braahmaNaanaam+ vivakSataam= for Brahmins, having concern; ayam+adhyaaya+samayaH= this one, learnable, time; saama + gaanaam+upasthitaH= for Sama Veda, singing, came forth.

"The month of Bhaadrapada [August-September,] is for those Brahmins who concern themselves for Vedic Studies and came forth is this time for learning the singing of Sama Veda... [4-28-54]

Comment: During this time a vow called caatur maasya vrata will be observed by all adherers of Veda-s, and during this time young celibates are initiated into Vedic studies which commences on bhaadrapada shukla tR^itiiya 'third day in the white-fortnight of this Bhaadrapada month...'

nivR^itta karma aayatano nuunam sa.ncita sa.ncayaH |
aaSaaDhiim abhyupagato bharataH kosala adhipaH || 4-28-55

55. nivR^itta+karma+aayatanaH= on carrying out, affairs, domestic; nuunam+sancita+ sancayaH= completely, garnering, goods; aaSaaDhiim+abhyupagataH= in AshaaDha month, engaged in; bharataH + kosala + adhipaH= Bharata, Kosala's, king.

"On carrying out all the domestic affairs and completely garnering the goods in aashaaDha month only, Bharata, the King of Kosala, might have engaged in the 'four-month-vow...' [4-28-55]

nuunam aapuuryamaaNaayaaH sarayvaa vadhate rayaH |
maam samiikSya samaayaantam ayodhyaayaa iva svanaH || 4-28-56

56. nuunam+aa+puurya+maaNaayaaH+sarayvaa= definitely, well, filling, one [overfilled,] River Sarayu; vadhate+rayaH= mounting, swashing; maam+samiikSya+ sam+ aayaantam= me, beholding, verily, coming back; ayodhyaayaa+iva+svanaH= Ayodhya's, like, by commotion.

"Definitely the River Sarayu will be overfilling and mounting with its swashing... like the commotion of Ayodhya on beholding me coming back... [4-28-56]

Comment: Ayodhya and its people used to create hubbubs whenever Rama used to return to city after his short trips to outside. Such is the affection of the inmates of Ayodhya to Rama, and now Rama is reminiscing that hubbub with the swashing or Sarayu as both soundalike.

imaaH sphiita guNaa varSaaH sugriivaH sukham ashnute |
vijita ariH sa daaraH ca raajye mahati ca sthitaH || 4-28-57

57. imaaH+sphiita+guNaa+varSaaH= in these, unwinding, with requisites, are rainy season; sugriivaH + sukham+ashnute= Sugreeva, pleasure, devours; vi+jita+ariH= verily, conquering, enemy; sa+ daaraH + ca = with, wife, also; raajye+mahati+ca+sthitaH= in kingdom, great, also, staying in.

"The rainy season is unwinding and is with all the requisites [of self-contained conditions to enjoy oneself of,] and Sugreeva devours all the pleasures on conquering his enemy, on being with his wife and staying in his great kingdom... [4-28-57]

aham tu hR^ita daaraH ca raajyaat ca mahataH cyutaH |
nadii kuulam iva klinnam avasiidaami lakSmaNa || 4-28-58

58. aham+tu+hR^ita+daaraH+ca= I am, but, with stolen, wife; raajyaat+ca+mahataH+ cyutaH= from kingdom, great one, toppled from; nadii+kuulam+iva+klinnam= river, bank, like, toppled over; avasiidaami + lakSmaNa= toppling down, Lakshmana.

"But I am with my wife stolen, toppled down from the great kingdom, like a riverbank that is toppled over, I am toppling down, Lakshmana... [4-28-58]

shokaH ca mama vistiirNo varSaaH ca bhR^isha durgamaaH |
raavaNaH ca mahaan shatruH apaaram pratibhaati me || 4-28-59

59. shokaH+ca+mama+vistiirNaH= anguish, also, mine, surpassing; varSaaH+ ca+ bhR^isha+ dur + gamaaH= rains, also, definitely, not, passable [surpassed the pathways]; raavaNaH +ca + mahaan+shatruH= Ravana, but, great [unsurpassed one,] enemy; a+paaram+pratibhaati+ me= not, to surpass, appears, to me.

"Also my anguish is surpassing, definitely the rains have surpassed the pathways, that enemy Ravana is an unsurpassed one... and to me it appears [that all the three are] unsurpassable... [4-28-59]

ayaatraam caiva dR^iSTvaa imaam maargaam ca bhR^isha durgamaan |
praNate caiva sugriive na mayaa ki.mcit iiritam || 4-28-60

60. a+yaatraam+caiva+dR^iSTvaa= not, to pass, also thus, on envisioning; imaam+ maargaam+ ca+ bhR^isha+dur+gamaan= these, pathways, certainly, not, passable; pra+Nate+ caiva+ sugriive= verily, humble, also thus, Sugreeva is; na+mayaa+kimcit+iiritam= not, by me, anything, uttered.

"On envisioning the impassability of these pathways, for certainly they are impassable, though Sugreeva was humble enough [to send his monkeys to search Seetha,] by me nothing was uttered... [4-28-60]

api ca ati parikliSTam ciraat daaraiH samaagatam |
aatma kaarya gariiyastvaat vak{}tum na icChaami vaanaram || 4-28-61

61. api+ca+ati+pari+kliSTam= even, also, much, entirely, difficulties [Sugreeva undergone]; ciraat+ daaraiH +samaagatam= after a long while, with, wife, in unison; aatma+kaarya+ gariiyastvaat= our, work, loftiness [due to magnitude involved]; vaktum+na+icChaami+ vaanaram= to speak [insist,] not, I desired, to monkey.

"Even Sugreeva has undergone difficulties muchly and entirely and after a long while he is in unison with his wife... and also due to the magnitude involved in our work [in sending various monkeys in various directions etc., then] I desired not to insist on that monkey... [4-28-61]

svayam eva hi vishramya j~naatvaa kaalam upaagatam |
upakaaram ca sugriivo vetsyate na atra sa.mshayaH || 4-28-62

62. svayam+eva+hi= on his own, only, verily; vishramya= after respite; j~naatvaa+ kaalam + upa + aagatam = realising, time's, closely, come; upakaaram+ca+ sugriivaH+ vetsyate= requital, also, Sugreeva, realises; na+atra+samshayaH= not, there, doubt.

"Verily after a respite, realising on his own that the time has come close, Sugreeva also realises his requital on his own... there is no doubt... [4-28-62]

tasmaat kaala pratiikSo aham sthito asmi shubha lakSaNa |
sugriivasya nadiinaam ca prasaadam abhikaa.nkshayan || 4-28-63

63. tasmaat+kaala+pratiikSaH+aham= thereby, time, looking forward to, I am; sthitaH+ asmi+ shubha+lakSaNa= abiding, I am, oh, one with felicitous aspect; sugriivasya+ nadiinaam+ca= Sugreeva's, rivers', also; prasaadam+abhikaankshayan= generosity, expectant of.

"Thereby I am looking forward for the time, oh Lakshmana of felicitous-aspect, and I stay abidingly... expectant of the generosity of Sugreeva and of these rivers... [4-28-63]

upakaareNa viiro hi pratikaareNa yujyate |
akR^itaj~no apratikR^ito hanti sattvavataam manaH || 4-28-64

64. upakaareNa+viraH+hi= by succour, valiant one, verily; pratikaareNa+yujyate= by requital, conjoined; a+kR^itaj~naH= un, faithful one; a+pratikR^itaH= not, redeeming one; hanti+ satvavataam + manaH = maims, humane, hearts.

"Verily a valiant one who is succoured is conjoined by his requital... an unfaithful one and an un-redeemer maims humane hearts..." [Rama said so to Lakshmana, keeping Sugreeva in view.] [4-28-64]

atha evam uk{}taH praNidhaaya lakSmaNaH
kR^ita a.njaliH tat pratipuujya bhaaSitam |
uvaaca raamam svabhiraama darshanam
pradarshayan darshanam aatmanaH shubham || 4-28-65

65. atha+eva+yuktam+praNidhaaya+lakshmaNaH= then, alone, candid, resolving, Lakshmana; kR^ita+anjali+tat+pratipuujaya+bhaaSitam= making, adjoined-palms, that, honouring, which is said [by Rama] uvaaca+raamam+sva+abhi+raama+darshanam= spoke, to Rama, one's own, best, delightful, aspect; pradarshayan+darshanam+aatmanaH+shubham= to evince, rationale [that which to be done hereafter,] by soul [of Lakshmana] benignly.

Then, Lakshmana resolving what Rama said alone is to be candid, honouring Rama's words adjoined his palms spoke to Rama, who by his own aspect is a delightful one for a ken, and to evince his benign rationale [about the future course of action, Lakshmana spoke to Rama...] [4-28-65]

yat uk{}tam etat tava sarvam iipsitam
nara indra kartaa naciraa hari iishvaraH |
sharat pratiikSaH kSamataam imam bhavaan
jala prapaatam ripu nigrahe dhR^itaH || 4-28-66

66. yat+uktam+etat+tava+sarvam+iipsitam= what, said, all this, by you, completely, required by you; narendra+kartaa+na+ciraat+hari+iishvara= oh, best king, will do, not, lately, but, monkey's, king [Sugreeva]; sharat+pratiikshaH+kshamataam+imam+bhavaan= autumn, envisaging, bear with, this [rainy season] you may; jala+pra+paatam+ripu+nigrahe+dhR^itaH= waters [rains,] heavy, falling, enemy's, disciplining, bearing with.

"What all said by you and all this as required by you, oh, best king Rama, will completely be done by that Sugreeva, the king of monkeys... not later but soon... envisaging autumn you may bear up these heavy rainfalls, besides bearing with the idea of disciplining the enemy... [4-28-66]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe aSTa vi.mshaH sargaH

Thus, this is the 28th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 29

Introduction

Sugreeva on his enthronement and gaining an interval of rainy reason, lapses into lavish enjoyment of sensual pleasures. His indulgence becomes overindulgence and makes him to forget his promise-oriented duty to search for Seetha. As an intelligent minister, Hanuma approaches Sugreeva and enlightens Sugreeva about his duty for the requital of help rendered by Rama. Ordering Niila, a commander of monkey forces, for foregathering all monkey troops within fifteen days, Sugreeva re-enters his palace-chambers, dragged by his sensual pleasures.

samiikSya vimalam vyoma gata vidyut balaahakam |
saarasaa aakula sa.mghuSTam ramya jyotsnaa anulepanam || 4-29-1
samR^iddha artham ca sugriivam manda dharmaartha sa.ngraham |
atyartham ca asataam maargam ekaa.nta gata maanasam || 4-29-2
nivR^itta kaaryam siddhaartham pramada abhiratam sadaa |
praaptavantam abhipretaan sarvaan eva manorathaan || 4-29-3
svaam ca paatniim abhipretaam taaraam ca api samiipsitaam |
vihara.ntam aho raatram kR^itaartham vigata jvaram || 4-29-4
kriiDantam iva devesham gandharva apsarasaam gaNaiH |
ma.ntriSu nyasta kaaryam ca ma.ntriNaam anavekSakam || 4-29-5
ucChinna raajya sa.ndeham kaama vR^ittam iva sthitam |
nishcita artho artha tattvaj~naH kaala dharma visheSa vit || 4-29-6
prasaadya vaakyaiH madhuraiH hetumadbhiH mano ramaiH |
vaakyavit vaakya tattvaj~nam hariisham maarutaatmajaH || 4-29-7
hitam tathyam ca pathyam ca saama dharma artha niitimat |
praNaya priiti sa.myuktam vishvaasa kR^ita nishcayam || 4-29-8
hariishvaram upaagamya hanumaan vaakyam abraviit |

1, 2, 3, 4, 5, 6, 7, 8, 9a. vimalam= clear; gata vidyut balaahakam = on which gone are, electric charges - lightning, back-clouds; saarasaa aakula sam ghuSTam= with Saarasa birds, bustles, well, vibrant; ramya jyotsnaa anulepanam= with delightful, moonshine, smudged with; vyoma= sky; on seeing, and; samR^iddha artham= one with abundant, riches; manda dharma artha sangraham= who slowed down, in probity, prosperity, in accumulating; ati artham= too, much; a + sataam maargam= one who is following - un, virtuous ones, course of, of transgression; ekaanta gata maanasam= privacy, gone in, with a heart; nivR^itta kaaryam= one who turned away, from [other] pursuits; siddha artham= one who achieved, goals; sadaa pramada abhiratam= always, in females, indulged; sarvaan manorathaan= all, dearest longings; and; abhipretaam= one who is choicest; svaam paatniim abhipretaam ca = his own, wife; and; samiipsitaam taaraam ca api= highly coveted, Tara, also even; praaptavantam= one who gained; ahaH raatram viharantam = day, night [day in and day out,] merrymaking; kR^ita artham= one who is making much of, his fortune; vigata jvaram= gone, fever - getting rid of other problems; gandharva apsarasaam gaNaiH kriiDantam = with gandharva-s, apsara-s, with cohorts, sporting; devesham iva= god's, king - Indra, one who is like; mantriSu nyasta kaaryam ca= among ministers, reposing, activity - of kingdom, also; mantriNaam= at ministers; an + avekSakam= one who does - notm making eyes at; ucChinna raajya a+sandeham= about disrupted, kingdom, not, doubting - doubtless of the kingdom which once was disrupted from his control; kaama vR^ittam iva sthitam= with eroticism, encompassed, as though, continuing - wallowing in promiscuity; at such; hari iisham= who is monkeys, king; sugriivam ca= Sugreeva, also; samiikSya = on observing; nishcita arthaH= one who is assertive - forthright, regarding norms; artha tattva j~naH= of norms, subtleties, knower of; kaala dharma visheSa vit= time, duty [rubrics of,] an exceptional, the knower of; vaakya vit= articulator - golden-tongued, [after silver-tongued]; maaruta aatmajaH= who is Air-god's, son; such as he is; Hanuma; vaakya tattva j~nam= of words, import, knower of - to the explicator, to Sugreeva; upa aagamya= to his near, on coming - seeking his presence; madhuraiH= sweet ones; hetumadbhiH= reasonable - words; manaH ramaiH= heart, pleasing - words; vaakyaiH= with words; prasaadya= on winning grace - of Sugreeva; words that are; hitam= beneficial; tathyam ca pathyam ca= pragmatic, also, profitable, also; saama dharma artha niitimat= the words that are - impressive, immaculate, imperative, impartial; praNaya priiti samyuktam= love, affection - care and concern, inclusive of; vishvaasa kR^ita nishcayam= belief, making, determination - determining with a belief that Sugreeva will pay heed to his words; vaakyam abraviit = words, spoke.

On observing clear sky on which back-clouds and electric charges have disappeared, on which Saarasa birds are vibrantly bustling and delightful moonshine is coated, and even on observing him whose riches are abundant, who has slowed down in accumulating probity and prosperity from the viewpoint of rectitude, highly engrossed in the course of unvirtuous profligates, whose heart is given to undisturbed privacy, and the one who on achieving his goals and dearest longings has turned away from other pursuits, who regained his choicest wife, and gained highly covetable Lady Tara, thus, who is always indulged in females, merrymaking day in and day out on a par with Indra, which Indra will be sporting with the cohorts of gandharva and apsara females, thereby he who is making much of his fortune on getting rid of other problems, besides, he who reposed the activity of kingdom in his ministers, yet, who does not make eyes at those ministers as he is doubtless of the kingdom which was once disrupted from his control, because, that kingdom is looked after well by the very same ministers, as such he is wallowing in promiscuity, such as he is, seeking the presence of such a Sugreeva, king of monkeys and an explicator, and even on winning his grace, he who is forthright regarding norms of ethics, an exceptional knower of subtleties of transactions and the rubrics of duty and time, that golden-tongued Hanuma, the son of Air-god, spoke sweet words that are reasonable, heart-pleasing, beneficial, pragmatic, profitable, impressive, immaculate, imperative, and impartial, and which words are also inclusive of care and concern of Hanuma, on making a determination with a belief that Sugreeva will pay heed to his words. [4-29-1, 2, 3, 4, 5, 6, 7, 8, 9a]

raajyam praaptam yashaH caiva kaulii shriiH abhivarthitaa || 4-29-9
mitraaNaam sa.mgrahaH sheSaH tat bhavaan kartum arhati |

9b, 10a. raajyam= kingdom; yashaH ca= glory, as well; praaptam= is acquired; kaulii - kulasya= familial - dynastic; shriiH= prosperity; eva= that way; abhivarthitaa = is enriched; mitraaNaam samgrahaH sheSaH= of friends, foregathering - companionability, is remnant; tat bhavaan kartum arhati = that, you, to do, apt of you.

"Acquired is the kingdom and glory as well, thus enriched is your dynastic prosperity, but foregathering friends is still remaining, and it will be apt of you to negotiate it. [4-29-9b, 10a]

yo hi mitreSu kaalaj~naH satatam saadhu vartate || 4-29-10
tasya raajyam ca kiirtiH ca prataapaH ca api vardhate |

10b, 11a. yaH hi= who, indeed; kaala j~naH= time, knower - punctual; satatam mitreSu saadhu vartate= always, with friends, amiably, conducts; tasya raajyam ca kiirtiH ca= his, kingdom, glory, also; prataapaH ca api = valour, also, even; vardhate= flourishes.

"Indeed, he who really conducts himself punctually and amicably with friends, his kingdom, glory and valour will flourish. [4-29-10b, 11a]

yasya koshaH ca daNDaH ca mitraaNi aatmaa ca bhuumipa |
samaani etaani sarvaaNi sa raajyam mahat ashnute || 4-29-11

11b, c. bhuumi pa= oh, land, ruler of; yasya= whose; koshaH ca= treasury, also; daNDaH ca= army - who are punishers of enemies; also; mitraaNi aatmaa ca = friends, his own self - his own sovereignty, also; etaani sarvaaNi = these, all; samaani= will be balancing; saH mahat raajyam ashnute = he, matchless, kingdom, enjoys.

"Matchless kingdom is his who can keep his treasury, army, friends and his own sovereignty - all these four, in equiponderance. [4-29-11b, c]

tat bhavaan vR^itta sa.mpannaH sthitaH pathi niratyaye |
mitraartham abhiniitaartham yathaavat kartum arhati || 4-29-12

12. tat= therefore - to balance of your power; vR^itta sampannaH= in conduct, well-off - one with straightforward actions; bhavaan= you; nir atyaye= without, peril; pathi sthitaH= on path, abiding - resort to an unimperilled course of action; abhi niita artham= towards, approached, purpose of - the purpose for which Rama and Lakshmana came towards your fore, as promised by you; mitra artham= a friend, purpose of; yathaavat= dutifully; kartum arhati= to make it to happen - you have to achieve, apt of you.

"Therefore, as the one with straightforward actions firstly you resort to an unimperilled course of action, lest any peril is imminent, and it will be apt of you to dutifully achieve the purpose of your friend Rama, for which alone Rama along with Lakshmana came to you, thus let your power preponderate. [4-29-12]

sa.mtyajya sarva karmaaNi mitraartham yo na vartate |
sa.mbhramaat hi kR^ita utsaahaH saH anarthena avarudhyate || 4-29-13

13. yaH= who; sarva karmaaNi sam tyajya= all, [other] activities, leaving off; sambhramaat= expeditiously; kR^ita utsaahaH= made, enthusiasm - enthusiastic - in personal affairs; mitra artham na vartate= for friend's, sake, will not, strive; saH= he; an+arthena= by bad luck, misadventure; avarudhyate hi= he will be thwarted, indeed.

"Adversity thwarts him who comports himself with overenthusiasm only in self-indulgences, and who does not expeditiously strive for the sake of his friend leaving off all other activities of self-indulgence. [4-29-13]

Here Hanuma is indirectly reprimanding Sugreeva for his lascivious way of living forgetting Rama's work. This can be said this way also in a general tone: "No misfortune can constrain him who strives enthusiastically and expeditiously for his friend's mission." But Hanuma's dutifulness is to be kept in view.

yo hi kaala vyatiiteSu mitra kaaryeSu vartate |
sa kR^itvaa mahato api arthaan na mitraarthena yujyate || 4-29-14

14. yaH kaala vyatiiteSu= he, on time's, elapsing - belatedly; mitra kaaryeSu vartate hi = in friend's, mission, functions, indeed; saH mahataH arthaan kR^itvaa api= he, great, deeds, done, even if; mitra arthena yujyate na = by friend's, purpose - mission, will not, associate.

"One who belatedly functions for the present mission of his friend, he will indeed be unassociated with that mission, despite of the fact that he has once performed great deeds in respect of the same friend. [4-29-14]

tat idam mitrakaaryam naH kaala atiitam ari.ndama |
kriyataam raaghavasya etat vaidehyaaH parimaargaNam || 4-29-15

15. arindama= oh, enemy-destroyer; tat= hence; naH= our; idam= this; mitra kaaryam= friend's, task; kaala atiitam= time, lapsed - is delayed; vaidehyaaH parimaargaNam= Vaidehi's, search of; raaghavasya= of Raghava; etat= this; kriyataam = let it be done.

"Hence, the task of our friend is delayed, oh, enemy-destroyer, searching for Vaidehi is Raghava's mission and let it be done. [4-29-15]

na ca kaalam atiitam te nivedayati kaalavit |
tvaramaaNo api sa praaj~naH tava raajan vashaanugaH || 4-29-16

16. raajan= oh, king; praaj~naH= insightful one; kaalavit= knower of time - punctual one; saH= he - Rama; tvaramaaNaH api= hurrying, even though; tava vasha anu gaH= in your, , control, in tow, goer - following you abidingly; atiitam kaalam= about lapsed, time; te na nivedayati = to you, not, indicating.

"Though the time is lagging, oh, king, that insightful and punctual Rama is not indicating about it to you, though he is hurrying to complete his mission within a time-frame, because he is following you alone abiding under the control abiding by your promise. [4-29-16]

kulasya hetuH sphiitasya diirgha bandhuH ca raaghavaH |
aprameya prabhaavaH ca svayam ca apratimo guNaiH || 4-29-17

17. raaghavaH= Raghava is; sphiitasya kulasya hetuH= of dynasty - a multitude of homogenous beings, for augmentation, cause; diirgha bandhuH ca = long-lasting, friend [covenentor,] also; svayam= personally; a + prameya prabhaavaH ca= un, definable, in proficiency, also; guNaiH pratimaH ca= by his merits - grace, un, paralleled one.

"Raghava is the cause for augmentation of multitudes, a long-lasting covenentor, and even an undefinable one in his proficiency, and an unparalleled one by his grace. [4-29-17]

The 'augmenter of multitudes of homogeneous groups...' is not limited to Rama's Ikshvaku dynasty or to the monkey race, or to birds like Jatayu, or to squirrels or bears. Rama is the causer of the augmentation of any living being's group, if they tread the path of virtuousness, thus he is the sustainer of universe in peace. Any violator to that peaceful coexistence will be put to an end, may it be Viradha, Kabandha, Vali or Ravana.

tasya tvam kuru vai kaaryam puurvam tena kR^itam tava |
hariishvara hari shreSThaan aaj~naapayitum arhasi || 4-29-18

18. hari iishvara= oh, monkeys, lord; puurvam tena= previously, by him; tava kaaryam kR^itam= your, work, is done - accomplished your objective; tvam tasya [kaaryam] kuru vai= you, his, objective, accomplish, certainly; hari shreSThaan aaj~naapayitum arhasi= monkeys, best ones, to order - summon for searching Seetha, apt of you.

"Certainly you have to carry through his mission as he has carried out your mission previously, and oh, lord of monkeys, it will be apt of you to summon worthy monkeys for searching Seetha. [4-29-18]

na hi taavat bhavet kaalo vyatiitaH codanaat R^ite |
coditasya hi kaaryasya bhavet kaala vyatikramaH || 4-29-19

19. codanaat R^ite= by impelling, without - without Rama prodding us; kaalaH vyatiitaH= time, lapsed; na taavat bhavet hi= not, till then, will be, indeed - it may not be construed as such; coditasya kaaryasya= if impelled, for work - if he comes and prods us to action; then; kaala vyati kramaH bhavet hi= time, transgression of, will be, indeed.

"As long as Rama is not going to prod us for action deem that there is no time lapse, but the minute he does deem it as lapsed. [4-29-19]

akartur api kaaryasya bhavaan kartaa hariishvara |
kim punaH pratikartuH te raajyena ca vadhena ca || 4-29-20

20. hariishvara= oh, king of monkeys; kaaryasya a+ kartuH api = deed, not, doer, even - even if no help is rendered to you; bhavaan kartaa= you are, doer [helpful one]; vadhena ca= by killing [Vali,] also; raajyena ca = by kingdom, even; te= to you; prati kartuH= in [your] respect, one who has done - one who helped you; kim punaH = why, again - tell about it - blurt out.

"You are a helpful one even to those that are unhelpful to you, oh, king of monkeys, then why repeat about him who helped you in getting your kingdom, and even in killing your enemy, Vali.

Or

"Even if Rama did not help you in getting your kingdom and killing Vali you have to render your help to Rama, for you are a beacon of friendship and you are a helpful one without seeking any requital... then why you are delaying...[4-29-20]

A true friendship does not require barters. A timely help is the only virtue of true friendship, and thankless friends will neglect it. anena k®ta upak˜rasya guõ˜ýhyasya k˜ryam k˜la anatikrameõa sarva prak˜reõa api s˜dhanŸyam | adharmiÿ÷sya tu mitra k˜ryam upekÿaõŸyam iti s¨citam | dk .

shaktimaan ativikraanto vaanara R^iSka gaNa iishvara |
kartum daasharatheH priitim aaj~naayaam kim nu sajjase || 4-29-21

21. vaanara R^iSka gaNa iishvara= monkey, bears, multitude's, lord of; shaktimaan ati vikraantaH= powerful one, highly, adventurous; such as you are, you; daasharatheH priitim kartum= of Dasharatha's son, desire, to fulfil; aaj~naayaam kim nu sajjase= to issue orders, why, really, delaying - temporising.

"Highly adventurous and powerful vanara as you are, oh, lord of multitudes of monkeys and bears, why do you really temporise in issuing orders to fulfil the cherish of Rama. [4-29-21]

kaamam khalu sharaiH shaktaH sura asura mahaa uragaan |
vashe daasharathiH kartum tvat pratij~naam avekshate || 4-29-22

22. daasharathiH= Rama of Dasharatha; sharaiH= with arrows; sura asura mahaa uragaan= gods, demons, great-vipers; vashe kartum= in control, to keep; kaamam shaktaH khalu = if need be, capable of, really; tvat pratij~naam avekshate= from you, [fulfilment of] promise, he is anticipating.

"If need be Rama of Dasharatha is really capable of keeping gods, demons and great-vipers under his control with his arrows, but he is anticipating fulfilment of your promise. [4-29-22]

praaNa tyaaga avisha.nkena kR^itam tena mahat priyam |
tasya maargaama vaidehiim pR^ithivyaam api ca a.mbare || 4-29-23

23. praaNa tyaaga= life, forgoing; a +vi+ shankena= not, much, doubting; tena mahat priyam kR^itam= by him, an exceptional, cherish [of yours,] is done; tasya vaidehiim= his, [wife] Vaidehi; pR^ithivyaam= on earth; ambare api ca= on sky, even, also; maargaama= we search.

"He fulfilled an exceptional cherish of yours without much doubting for the forfeiture of his own life, hence we search for his wife Vaidehi anywhere on earth or even on skies. [4-29-23]

na devaa na ca ga.ndharvaa na asuraa na marut gaNaaH |
na ca yakSaa bhayam tasya kuryuH kim iva raakSasaaH || 4-29-24

24. devaaH= gods; tasya= to him; bhayam na kuryuH= dismay, will not, cause; gandharvaa na= gandharva-s, no; asuraa na= asura-s, no; marut gaNaaH na= Wind-gods, multitudes of, no; yakSaa na ca = Yaksha-s, not, even; raakSasaaH kim iva = raakshasa-s, why, thus.

"Gods cannot cause dismay to him, then gandharva-s - no; multitudes of wind-gods - no; asura-s - no; yaksha-s - no; and then wherefore the raakshasa-s can? [4-29-24]

tat evam shakti yuktasya puurvam priya kR^itaH tathaa |
raamasya arhasi pi.ngesha kartum sarva aatmanaa priyam || 4-29-25

25. pinga iisha = oh, monkeys, lord of; tat= therefore; evam shakti yuktasya= that kind of, energy, having - to energetic one; tathaa= likewise; puurvam priya kR^itaH = earlier, aspiration [of yours], one who fulfilled; raamasya= of such a - Rama; sarva aatmanaa priyam kartum arhasi= any, wise - at all events, desired thing, to do, apt of you.

"Therefore, oh, lord of monkeys, that Rama is energetic to exert himself, but he fulfilled your aspiration earlier, and it will be apt of you requite him with his aspiration at all events. [4-29-25]

na adhastaat avanau na apsu gatiH na upari ca ambare |
kasyacit sajjate asmaakam kapiishvara tava aaj~nayaa || 4-29-26

26. kapiishvara= oh, king of monkeys; tava aaj~nayaa= by your, order if your order; asmaakam= among us - vanara-s; kasyacit= whosoever; gatiH= impetus; adhastaat na sajjate= in netherworlds, not, hampered; avanau= on earth; apsu= in waters; na = will not - retard; upari ambare ca= up above, on sky, even; na= will not.

"In case you were ordering us, oh, king of monkeys, among us whosoever he may be his impetus will be unhampered either in netherworlds, or in water, or up above on the sky. [4-29-26]

tat aaj~naapaya kaH kim te kuto vaa api vyavasyatu |
harayo hi apradhR^iSyaaH te santi koTi agrato anagha || 4-29-27

27. anagha= oh, merited one; tat= therefore; aaj~naapaya= command us; kaH kutaH kim= who, wherefrom, what for - for which purpose; vaa api= or, even; vyavasyatu [vi ava syatu]= exerts himself; te= to you; koTi agrataH= crore - ten million, more than; a +pra+ dhR^iSyaaH= not, really, challengeable - indomitable; harayaH= monkeys; santi= are there.

"Therefore command us, oh, merited one, as you have more than ten million unchallengeable monkeys under your command, as to who should start from where and for which purpose, and as to how one should exert himself." Thus Hanuma appealed to Sugreeva. [4-29-27]

tasya tad vacanam shrutvaa kaale saadhu niruupitam |
sugriivaH sattva sa.mpannaH cakaara matim uttamaam || 4-29-28

28. tasya= his - Hanuma's; kaale saadhu niruupitam= in time, validly, demonstrated - argued; tat vacanam shrutvaathat= that, words, on hearing; sattva sampannaH = one whose soldiery, is substantial; such; sugriivaH= Sugreeva; uttamaam matim cakaara = noble, mind, made up - took a decision.

On hearing the words of Hanuma that are validly demonstrated on time, Sugreeva whose soldiery is substantial, took a noble decision. [4-29-28]

sa.mdidesha ati mati maan niilam nitya kR^ita udyamam |
dikSu sarvaasu sarveSaam sainyaanaam upasa.mgrahe || 4-29-29

29. ati matimaan= noble, minded one; Sugreeva; sarvaasu dikSu= [those available] in all, directions; sarveSaam sainyaanaam= all of the, monkey-forces; upasamgrahe= in foregathering; nitya kR^ita udyamam = one who always, makes, endeavour - strives to foregather military; niilam samdidesha= to Nila, directed.

And the noble minded Sugreeva directed Nila, one of the commanders of vanara army, and who always strives to foregather vanara army, to foregather all of the monkey-forces available in all the directions. [4-29-29]

yathaa senaa samagraa me yuuthapaalaaH ca sarvashaH |
samaagacChanti asa.ngena senaagraaNi tathaa kuru || 4-29-30

30. me samagraa senaa= my, in entirety, army; yuutha paalaaH ca= corps, commanders, even; sarvashaH= from all over; a + sangena= without, delay; yathaa= as to how; sena agraaNi= army, in the van of - cutting edge; samaagacChanti [ sam aa gacChanti]= will marshal towards; tathaa kuru= that way, you make happen.

"You have to have organise that way as to how my army in its entirety and from all over, together with corps commanders, is to be marshalled to stay in the cutting edge of army. [4-29-30]

ye tu a.ntapaalaaH plavagaaH shiighragaa vyavasaayinaH |
samaanaya.ntu te shiighram tvaritaaH shaasanaat mama |
svayam ca ana.ntaram sainyam bhavaan eva anupashyatu || 4-29-31

31. anta paalaaH= senaa paryanta paalakaaH= army's, perimeter, managers defenders; shiighra gaa= quick, stepped ones; vyavasaayinaH= venturesome; ye plavagaaH= which fly-jumpers - are there; te= they; mama shaasanaat = by my, order; tvaritaaH= quickly; shiighram= speedily; sam aanayantu= be fetched; anantaram= later; sainyam= army; [kaaryam= works - later time works]; bhavaan eva= you, alone; svayam ca= personally, also; anu pashyatu= closely, see to it - you monitor - in making it as a unified whole, without heterogeneity.

"Those that are the quickstepped, venturesome fly-jumpers who are the defenders on the perimeter of army, they shall be fetched quickly an speedily at my order, and oh, Niila, you on your own have to personally and closely monitor the military establishment without any heterogeneity. [4-29-31]

tri pa.nca raatraat uurdhvam yaH praapnuyaat iha vaanaraH |
tasya praaNa antiko daNDo na atra kaaryaa vicaaraNaa || 4-29-32

32. yaH vaanaraH= which, vanara; tri panca raatraat uurdhvam= three, five [3x5= 15, fifteen,] nights, above - after; iha praapnuyaat= to here, reaches; tasya praaNa antikaH daNDaH= to him, life, termination, is the punishment; na atra kaaryaa vicaaraNaa= not, there, business, to adjudicate - further.

"And, the monkey who arrives here after fifteen nights, to him termination of life is the punishment, there is no business for further adjudication. [4-29-32]

hariin ca vR^iddhaan upayaatu sa a.ngado
bhavaan mama aaj~naam adhikR^itya nishcitam |
iti vyavasthaam hari pu.ngava iishvaro
vidhaaya veshma pravivesha viiryavaan || 4-29-33

33. sa angadaH= you - along with, Angada; bhavaan= you; mama aaj~naam adhikR^itya = by my, order, authorised; nishcitam= what has been decided - by me; vR^iddhaan hariin ca= to elderly, monkeys, also; upa yaatu= near, you go - approach; thus Sugreeva said and; viiryavaan= doughty one; hari pungava iishvaraH= monkeys, best ones, king of; iti vyavasthaam vidhaaya= thus, set-up, on assigning; veshma pravivesha= palace-chambers, entered.

"Associated with Angada you shall approach elderly monkeys like Jambavanta and others, according to my decision and authorised by my order." Thus, Sugreeva, the king of best monkeys on assigning the set-up, and ordering Niila, the Commander of Vanara Forces, that glorious Sugreeva re-entered his palace-chambers. [4-29-33]

Here it is said that Sugreeva re-entered his palace-chambers. This is due to the impulsive nature towards his sensual gratifications. He should have realised that he shall approach Rama to report the arrangements made, or at least he should have asked Hanuma to inform Rama about these orders to Niila. Without doing either of them, he re-entered the palace-chambers by which Hanuma has landed into a dilemma. Hanuma cannot go to Rama on his own for he is a minister of Sugreeva and inform about the orders of Sugreeva to Niila without the permission of the king, namely Sugreeva, nor as a minister, he can persuade Sugreeva to go to Rama to report the actions taken by monkey forces to search Seetha. In reality, monkey forces are being gathered, but that information is not passed on to Rama. This communication gap creates a furious emotion in Rama and he bids Lakshmana to go to Kishkindha and take Sugreeva to task, and even Lakshmana jumps on Sugreeva like a firebrand, in the coming chapters.

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe ekona tri.nsha sargaH

Thus, this is the 29th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 30

Introduction

Rama's exaltation of sharad R^itu post-rainy or pre-autumnal season is the theme here. This season, which will be conducive to lovers, is painful to Rama in the absence of Seetha. This agony is compounding and turning into his ire, since Sugreeva's efforts in searching for Seetha are neither seen nor heard. Hence, Rama sends Lakshmana as an envoy to Kishkindha to decide whether Sugreeva's support is there or liquefied in the spree of his drinking and merrymaking.

A word about this chapter. Readers acquainted with critical version of Ramayana may find some 35 verses in this chapter that are unknown to them. They occur in all the other traditional versions and they carry the blemish of interpolation. They are inescapable in traditional versions, as age-old commentators have commented on them at length.

guhaam praviSTe sugriive vimukte gagane ghanaiH |
varSa raatre sthito raamaH kaama shoka abhipiiDitaH || 4-30-1
paaNDuram gaganam dR^iSTvaa vimalam candra maNDalam |
shaaradiim rajaniim caiva dR^iSTvaa jyotsna anulepanaam || 4-30-2
kaama vR^ittam ca sugriivam naSTaam ca janaka aatmajaam |
dR^iSTvaa kaalam atiitam ca mumoha parama aaturaH || 4-30-3

1. sugriive guhaam praviSTe= Sugreeva, into cave, while entering; gagane ghanaiH vimukte= sky, of clouds, while releasing - while rains are ceasing; varSa raatre= in rainy, nights; kaama shoka abhi piiDitaH= of yearning, by misery, verily, distressed; sthitaH= staying - who spent rainy nights during his stay; raamaH= Rama; paaNDuram gaganam= whitish - silvern, sky is; vimalam candra maNDalam= with immaculate, moon's, sphere; dR^iSTvaa= on seeing; jyotsna anulepanaam= with moonbeams, enamelled; shaaradiim rajaniim caiva= autumnal, nights, also, thus; dR^iSTvaa= on observing; kaama vR^ittam sugriivam ca= in lust, engrossed, of Sugreeva, also; and; naSTaam janaka aatmajaam ca= lost - hopeless, of Janaka's, daughter - of Seetha, also; atiitam kaalam ca= time, rolled by, furthermore; dR^iSTvaa= on observing; parama aaturaH= with highly, impatience; mumoha ca= swooned, even.

On Sugreeva's entering the cave-like Kishkindha, Rama who spent rainy nights on that mountain with much distress owing to the misery of yearning for Seetha, has seen the immaculate sphere of moon on silvern sky freed by ceasing rains, and even autumnal nights that are enamelled with moonshine, and thus he observed that Seetha is lost hopelessly, engrossed in lust Sugreeva is lost to world intractably, and furthermore time too is being lost irretrievably, and thus he became highly impatient and even swooned. [4-30-1, 2, 3]

sa tu sa.mj~naam upaagamya muhuurtaat matimaan nR^ipaH |
manaH sthaam api vaidehiim ci.ntayaamaasa raaghavaH || 4-30-4

4. matimaan = a thoughtful one; nR^ipaH= the king; saH raaghavaH= he, that Raghava; muhuurtaat samj~naam upaagamya= in a moment, consciousness, getting; manaH sthaam api vaidehiim= in heart, abiding, though, of Vaidehi; cintayaamaasa= started to think.

But on getting consciousness in a moment, that thoughtful king Raghava started to think of Vaidehi who is abiding in his heart, though not at his side. [4-30-4]

dR^iSTvaa ca vimalam vyoma gata vidyut balaahakam |
saarasa aarava sa.mghuSTam vilalaapa aartayaa giraa || 4-30-5

5. gata vidyut balaahakam= one which is - set free, of electric-discharges [lightning,] dark-clouds; saarasa aarava samghuSTam= with Saarasa birds, shrieks, [now] vibrant with; vimalam ca= spotless, also; vyoma dR^iSTvaa= sky, on seeing; aartayaa giraa vilalaapa= with woeful, words, bemoaned.

On seeing the sky to be spic and span when set free of black-clouds and lightning, and even vibrant with the shrieks of Saarasa birds, Rama bemoaned in woeful words. [4-30-5]

aasiinaH parvatasya agre hema dhaatu vibhuuSite |
shaaradam gaganam dR^iSTvaa jagaama manasaa priyaam || 4-30-6

6. parvatasya= of mountain; hema dhaatu vibhuuSite= gold, [and other] ores, embellished with; agre= on summit; aasiinaH= while sitting; Rama; shaaradam gaganam dR^iSTvaa= autumn, skyscape, on beholding; manasaa priyaam= conceptually, to his ladylove; jagaama= journeyed - on the rove; [and he soliloquised his thoughts in this way.]

Rama's concepts are on the rove towards his ladylove when he beheld the skyscape of autumn while sitting on the summit of a mountain that is embellished with gold and other ores, and he soliloquised his thoughts in this way. [4-30-6]

saarasa aarava sa.nnaadaiH saarasa aarava naadinii |
yaa aashrame ramate baalaa saa adya me ramate katham || 4-30-7

7. saarasa aarava naadinii= Saarasa bird-like, callings, sounding - alike, Seetha; yaa baalaa= which, young one - Seetha; aashrame= in hermitage - of ours; me= to me - with me; saarasa aarava sannaadaiH= Saarasa birds, callings, with the resonance of; ramate= used to take delight; saa= she - Seetha; adya katham ramate= now, how, she can delight herself without me.

"Young Seetha with a voice that is a soundalike to the callings of Saarasa birds used to take delight in these resonant calls of Saarasa birds when we were together in hermitage, but how she might be taking delight in these chirrups now without me. [4-30-7]

When we were in hermitage, on listening the callings of Saarasa birds, Seetha used to call me to observe these birds in a voice that soundalike the Saarasa birds, and we were delighted to listen the callings of those birds together. But now staying among demons how can she take delight in seeing these seasonal birds or call me for help with such a voice, because her voice is lost in the blare of bawling demons.

puSpitaam ca aasanaan dR^iSTvaa kaa.ncanaan iva nirmalaan |
katham saa ramate baalaa pashya.ntii maam apashyatii || 4-30-8

8. puSpitaam kaancanaan iva= flowered, gold, as if like; nirmalaan= flawless; aasanaan= Asana trees [Terminalia alata tomentosa, Bandhuuka trees]; dR^iSTvaa= on seeing; pashyantii= for me - while seeing, checking up for me; maam a + pashyatii= me, not, seeing - not finding me; saa baalaa= she, that dame; katham ramate= how, can she be happy.

"On seeing the flawless Asana trees flowered as if with golden flowers, she checks up for my availability thereabout, but now finding me nowhere near her, how can she be happy. [4-30-8]

On seeing these flowers Seetha used to go near the trees to check their beauty, and even used to check up for my availability to show their beauty to me. Now if she sees these seasonal flowers in that place where she is captivated, at least for a moment, but if she does no find me there, she looses her heart for these flowers.

yaa puraa kalaha.msaanaam svareNa kala bhaaSiNii |
budhyate caaru sarvaa.ngii saa adya me ramate katham || 4-30-9

9. caaru sarva angii= enchanting, by all, her limbs; kala bhaaSiNii= clucky, voiced; yaa= which Seetha; puraa= earlier; kala hamsaanaam= of clucking-swans; svareNa [kalena]= melodious callings; [me] budhyate= [me] knowing myself, [waking up]; me saa= my, she - she who is mine; adya katham ramate= now, how, she takes delight.

"She who is enchanting to me by her well-proportioned limbs that clucky-voiced Seetha earlier used to wake me up in tune with the melodious callings of clucking-swans, but how that ladylove of mine might be amusing herself now. [4-30-9]

The word budhyate means 'waking up' apart from 'knowing' etc. Thus, 'earlier, when I was with Seetha I used to know myself as the 'Being' as and when her divine and swanlike voice used to address me, which voice is incidentally equals the hymn Gayatri, and which I used to hear continuously. But now without her, Shri, Goddess Lakshmi, I am presently not able to know myself.'

'Earlier when in hermitage Seetha used to wake me up with her clucky-voice synchronising with the clucking of swans. On my awakening, I used to see her auspicious face and all-charming physique, by that I daily used to have a waking up protocol, suprabhaata seva, now how she can do it or how I can enjoy her sight every morning.

niHsvanam cakravaakaanaam nishamya sahacaariNaam |
puNDariikavishaalaakSii katham eSaa bhaviSyati || 4-30-10

10. puNDariika vishaala akSii= white-lotus like, broad, eyed one; eSaa= this -Seetha; saha caariNaam cakravaakaanaam= [that always] together - in couples, moving, of Cakravaka birds; niH svanam nishamya= out, cry - sharp notes, on listening; katham bhaviSyati= how, she, will be - what becomes of her.

"On hearing the sharp notes of Cakravaka birds that always move together in couples, what will become of this white-lotus-like broad-eyed Seetha, since she is not together with me. [4-30-10]

saraa.msi sarito vaapiiH kaananaani vanaani ca |
taam vinaa mR^igashaavaakSiim caran na adya sukham labhe || 4-30-11

11. saraamsi saritaH vaapiiH= lakes, rivers, tanks - which are naturally enjoyable; kaananaani vanaani ca= forests, woodlands, also; caran= while wandering; adya= now; taam mR^igashaavaakSiim vinaa= her, deer-eyed lady, without; sukham na labhe= joy, not, - I am - able to get.

"I am not able to enjoy myself without that deer-eyed lady though wandering around enjoyable lakes, rivers, tanks, forests and woodlands, whose thirst is drenched by rainwater and my thirsting for her is not. [4-30-11]

api taam mat viyogaat ca saukumaaryaat ca bhaaminiim |
suduuram piiDayet kaamaH sharat guNa nira.ntaraH || 4-30-12

12. sharat guNa nir antaraH= autumnal, features, without, gap - with plethora of provocative features of autumn; kaamaH= Love-god; saukumaaryaat= by her frailty; mat viyogaat ca= by my, separation, also; taam bhaaminiim= her, that lady; su duuram= very, long - prolongedly; piiDayet api= will agonise, is it - won't he.

"The Love-god with a plethora of provocative autumnal features will be prolongedly agonising her, because she is separated from me, and because her ladyship is a frailty - won't he?" Thus Rama worried for Seetha. [4-30-12]

'Will the Love-god Manmatha, with all his paraphernalia of licentious autumnal aspects, like even-climate, even-circumstance and even-desire, will he leave Seetha? Even on knowing fully well that she is separated from me besides being a delicate person, will that Love-god leave her alone? No, He will not... for, merciless is that Manmatha, God of Love, and He may agonise Seetha till death, for she is an unyielding woman to others pati vrata , nor I am at her side.'

evam aadi narashreSTho vilalaapa nR^ipaatmajaH |
viha.mga iva saara.ngaH salilam tridasheshvaraat || 4-30-13

13. nara shreSThaH= among men, the best one; nR^ipa aatmajaH= king's, son - Rama; tridasha iishvaraat= divinities, from the king of - from Indra; salilam= for water, requiring water; saarangaH= Caataka, Saaranga, Rain-cuckoo; vihanga iva= bird, as with; evam aadi= so on, so forth; vilalaapa= keened over.

So on and so forth that best one among men and the son of a king keened over, like a Rain-cuckoo which will be keen on Indra, the king of divinities, for rainy-water. [4-30-13]

The Caataka or Saaranga birds are said to be a sort of bird-flock which thrive on rain water alone, but not on water in rivers or brooks. They fly up to skies to swill the water directly from clouds granted by Indra. So also Rama is desirous of Seetha alone for his theory is 'one-man-one-wife.' Thereby he does not eye other women. In epical aesthetics this is called anukuula naayaka lakshaNa 'hero in harmony.'

tataH ca.ncuurya ramyeSu phalaarthii giri saanuSu |
dadarsha paryupaavR^itto lakSmiivaan lakSmaNo agrajam || 4-30-14

14. tataH= then; phala arthii= fruits, seeker - one gone in search of; ramyeSu giri saanuSu= pleasant, on mountain, terraces; cancuurya= after meandering; paryupaavR^ittaH [pari upa aa vaR^ittaH]= who returned; lakSmiivaan lakSmaNaH= propitious, Lakshmana; agrajam dadarsha= at his elder brother, has seen.

Meandering on the pleasant mountain-terraces in search of fruits brilliant Lakshmana returned and has seen his elder brother Rama. [4-30-14]

sa cintayaa dussahayaa pariitam
visa.mj~nam ekam vijane manasvii |
bhraatur viSaadaat tvarito ati diinaH
samiikSya saumitriH uvaaca raamam || 4-30-15

15. manasvii= noble-hearted one; saH saumitriH= he, that Saumitri; vi jane= without, people - in lonely place; ekam= he who is - lone one; duH sahayaa= un, bearable; cintayaa pariitam= sadness, beset with; vi + sanj~nam= without, awareness - with a vacuous posture; samiikSya= on observing - Rama; bhraatuH viSaadaat= owing to brother's, sadness; ati diinaH= on becoming - very, miserable Lakshmana; tvaritaH raamam uvaaca= fretfully, to Rama, spoke.

Noble-hearted Saumitri, on observing lone Rama in a lonely place, who is beset with unbearable sadness and whose posture is vacuous, became very miserable for the sad condition of his brother, and spoke to Rama fretfully. [4-30-15]

kim aarya kaamasya vasham gatena
kim aatma pauruSya paraabhavena |
ayam hriyaa sa.mhriyate samaadhiH
kim atra yogena nivartitena || 4-30-16

16. aarya= oh, noble one; kaamasya vasham gatena= of passion, fetters, get into; kim prayojanam= what, is the use; aatma pauruSya paraabhavena= soul's, bold-temper, by trouncing; kim= what - is the use; and; hriyaa= remorseful - with sadness; ayam samaadhiH= this, self-concentration - self-assurance; sam hriyate= verily, stealing - arrogated; atra nivartitena yogena= now, with reverted, association - with the aim, by retracing your steps from the goal]; kim; what - purpose can be achieved.

"Oh, noble one, what is the use in getting into fetters of passion, what for soul's bold-temper is being trounced, this remorseful sadness is arrogating self-assurance, and what purpose can be achieved now in retracing steps from the goal. [4-30-16]

'The time when one has to keep up his bold-temper, without subjugation to passional temperance has arrived now, namely the autumn, and now loosing heart to shameful sadness, and loosing manly boldness to seasonal passions... what purpose can be achieved by it?' Maheshvara Tiirtha.

kriyaabhiyogam manasaH prasaadam
samaadhi yoga anugatam ca kaalam |
sahaaya saamarthyam adiina sattvaH
sva karma hetum ca kuruSva taata 4-30-17

17. taata= oh, dear sir; a diina sattvaH= becoming un, deterred, in spirit; kriya abhiyogam [kuruSva]= in mission, you engage in; manasaH prasaadam [kuruSva]= mind's, good disposition [make happen]; samaadhi yoga anugatam= concentration [steadfastness,] yogic thinking [ideation,] following [in accordance with,] also; kaalam ca= time [kuruSva= you have to control]; sahaaya saamarthyam [kuruSva]= helpmate's, capabilities [kuruSva= be gathered by you]; hetum= basis [for achieving results]; sva karma ca= your own, endeavour [daily rituals to gods,] also; hetum= as means; kuruSva= you perform.

"Oh, dear sir, engage yourself in your mission with an undeterred spirit and with a good disposition of mind, and bring time under control with steadfastness and ideation, and the capabilities of your helpmates, say Sugreeva and others be gathered, and the basis for your achievements, say daily rituals towards gods, be performed by you as your means. [4-30-17]

na jaanakii maanava va.msha naatha
tvayaa sanaathaa sulabhaa pareNa |
na ca agni cuuDaam jvalitaam upetya
na dahyate viira varaarha kashcit || 4-30-18

18. maanava vamsha naatha= oh, human, kindred's, lord of; tvayaa sa naathaa jaanakii= you, having, as husband, Janaki; pareNa su labhaa= by others, easily, attainable; na= she is not; viira= oh, brave one; vara arha= oh, for high honour, eligible one - oh, Rama; jvalitaam agni cuuDaam= flaring, fire's, tongue; upetya= on nearing; kashcit= anyone; na dahyate= will not, bur; iti [cet na]= thus, if said, no - not so.

"Oh, the lord of human kindred, with you as her husband Janaki is not an easily attainable one for others, oh, highly honourable one, if it is said that none will be burnt if he nears the tongues of flaming fire, oh, brave one, it is not so, for Janaki is a flaming fire, and anyone nearing her in ill-will will be burnt to ashes like a grass-hopper." Thus Lakshmana said to Rama. [4-30-18]

salakSaNam lakSmaNam apradhR^iSyam
svabhaavajam vaakyam uvaaca raamaH |
hitam ca pathyam ca naya prasaktam
sasaama dharmaartha samaahitam ca || 4-30-19

19. sa lakSaNam= which words are - seemly; a + pradhR^iSyam= un, deniable; svabhaava jam= natural [of Lakshmana's nature,] emerged from; hitam ca pathyam ca= expedient, also, tasteful, also; naya prasaktam= moral, abiding; sa saama= which are - with, friendliness; dharma artha samaahitam ca= righteousness, meaningfulness, abounding in, also; raamaH= Rama; lakSmaNam= to Lakshmana; vaakyam= words; uvaaca= spoke.

Or

raamaH= Rama; sa lakSaNam= he who is with, seemliness - Lakshmana; a + pradhR^iSyam= un, deniable one; lakSmaNam= to Lakshmana; svabhaava jam= natural [of Rama's words,] emerged; hitam ca pathyam ca= expedient, also, tasteful, also; naya prasaktam= moral, abiding; sa saama= which are - with, friendliness; dharma artha samaahitam ca= righteousness, meaningfulness, abounding in, also; vaakyam= words; uvaaca spoke.

Lakshmana with his seemliness spoke those undeniable and expedient words that emerged from his very nature, which are tasteful, morally abiding, and further abounding with friendliness, righteousness, and meaningfulness, and on listening such words Rama spoke to Lakshmana.

Or

Rama spoke to seemly and undeniable Lakshmana with words that emerged from his very nature, which are tasteful, morally abiding, and further abounding with friendliness, righteousness, and meaningfulness.[4-30-19]

nissa.mshayam kaaryam avekSitavyam
kriyaa visheSo api anuvartitavyaH |
na tu pravR^iddhasya duraasadasya
kumaara viiryasya phalam ca cintyam || 4-30-20

20. kumaara= oh, boy; niH samshayam= without, doubt; kaaryam avekSitavyam= accomplishment [of task,] is to be kept in view; kriyaa visheSaH api anu vartitavyaH= task's, factors, even, in tow, are to be followed; pra vR^iddhasya= well, intensified - unwieldy; dur aasadasya= un, attainable; viiryasya [kaaryasya]= of formidability] of task; phalam ca= fruit, about; cintyam= is to be thought over; na nu= isn't it.

"Doubtless accomplishment of the task is to be held in view, even oh, boy, the factors that contribute to its accomplishment, like enthusiasm, helpmates etc., are to be followed through, and not only these aspects but we also have to observe the fruition of task when that task is becoming unwieldy, unattainable and formidable, along with the lapse of time and lapsing of help." Thus Rama said to Lakshmana. [4-30-20]

atha padma palaasha akSiim maithiliim anucintayan |
uvaaca lakSmaNam raamo mukhena parishuSyataa || 4-30-21

21. atha= thereafter; raamaH= Rama; padma palaasha akSiim= lotus, petal, eyed one; maithiliim anucintayan= of Maithili, thinking about; pari shuSyataa mukhena= with verily, dried-up, face; lakSmaNam uvaaca= to Lakshmana, spoke.

On thinking about the fruit of his mammoth task, namely that lotus-petal-eyed Maithili, thereafter Rama spoke to Lakshmana with a dried-up face. [4-30-21]

tarpayitvaa sahasraakSaH salilena vasu.mdharaam |
nirvartayitvaa sasyaani kR^ita karmaa vyavasthitaH || 4-30-22

22. sahasra akSaH= thousand, eyed Indra; salilena vasundharaam tarpayitvaa= with waters, mother earth, on oblating - satisfying; sasyaani nirvartayitvaa= crops, having accomplished; kR^ita karmaa vyavasthitaH= on accomplishing, his task, is complacent.

"On satisfying mother earth with rainwater and on effectuating the crops on earth, the Thousand-eyed Indra is complacent as his task is effectuated, whereas my task is yet to take off. [4-30-22]

Here a selfless philanthropist who accords benefits on his own without any petition or prayer is suggested in referring to Indra and rains, and Rama has not yet done such act in respect of Seetha.

diirgha ga.mbhiira nirghoSaaH shaila druma purogamaaH |
visR^ijya salilam meghaaH parishraa.ntaa nR^ipa aatmaja || 4-30-23

23. nR^ipa aatmaja= oh, king's, son; diirgha gambhiira nirghoSaaH= protracted, profound, with peals; shaila druma puraH gamaaH= mountains, trees, overhead, going; meghaaH salilam visR^ijya= clouds, waters, on let loosing; pari shraantaa= retired.

"Clouds roving on the tops of mountains and trees with their protracted and profound peals have let the water loose and they are now retired, oh, prince, but tireless are rumbles and grumbles in my heart, thus I cannot retire. [4-30-23]

niila utpala dala shyaamaH shyaamii kR^itvaa disho dasha |
vimadaa iva maata.ngaaH shaanta vegaaH payo dharaaH || 4-30-24

24. niila utpala dala shyaamaH= blue, lotus, petal-like, blue-blackish; payaH dharaaH= water, carriers - clouds; dasha dishaH= ten, quarters; shyaamii kR^itvaa= black, on making - directions; vi madaa maatangaaH iva= without, rut, elephants, as with; shaanta vegaaH= quietened, in nimbleness.

"On blackening ten quarters of earth blue-black clouds that looked like petals of blue-lotuses are now quietened in their nimbleness like rut-less elephants. [4-30-24]

There are eight elephants carrying the universe from its eight corners aSTa diggaja-s . They and the elephantine-clouds that give waters, both kinds of elephants are responsible for world's sustenance, but they now are nonchalant on performing their duties, along with their administrator Indra. Rama is not able to do his duty due to slackness of Sugreeva, and thus he is questioning himself whether his mission / incarnation is going to be futile or worthwhile.

jala garbhaa mahaa vegaaH kuTaja arjuna ga.ndhinaH |
caritvaa virataaH saumya vR^iSTi vaataaH samudyataaH || 4-30-25

25. saumya= oh, gentle one; jala garbhaa mahaa vegaaH [meghaaH]= water, in womb, high, speeded [clouds]; kuTaja arjuna gandhinaH= Kutaja, Arjuna flowers, fragranced; samudyataaH= which swooped; vR^iSTi vaataaH= rain's, with winds; caritvaa vi rataaH= on wafting, without, activity - paused.

"Now pausing are the high-speeded rainy-winds, which once speedily swooped with water in their wombs, and wafted the fragrance of Kutaja and Arjuna flowers. [4-30-25]

ghanaanaam vaaraNaanaam ca mayuuraaNaam ca lakSmaNa |
naadaH prasravaNaanaam ca prashaantaH sahasaa anagha || 4-30-26

26. anagha= oh, merited one; lakSmaNa= Lakshmana; ghanaanaam vaaraNaanaam ca= of clouds, of elephants, also; mayuuraaNaam ca= of peacocks, also; prasravaNaanaam ca= of freshets, also; naadaH= rales; sahasaa prashaantaH= suddenly, quietened.

"The rales of clouds, elephants, peacocks, and oh, merited Lakshmana, of the freshets too, are suddenly quietened. [4-30-26]

abhivR^iSTaa mahaa meghaiH nirmalaaH citra saanavaH |
anuliptaa iva aabhaanti girayaH candra rashmibhiH || 4-30-27

27. mahaa meghaiH abhivR^iSTaa= by colossal, clouds, well, rain-scoured; nirmalaaH citra saanavaH= without grime, amusing, having terraces; girayaH= mountains; candra rashmibhiH=, with moon, beams; anuliptaa iva aabhaanti= enamelled, as though, shining forth.

"Scoured well by rains from colossal clouds those amusing mountain terraces are grime-less and they shine forth as though enamelled with the moonbeams. [4-30-27]

shaakhaasu sapta cChada paadapaanaam
prabhaasu taara arka nishaa karaaNaam |
liilaasu caiva uttama vaaraNaanaam
shriyam vibhajya adya sharat pravR^ittaa || 4-30-28

28. adya= presently; sharat= autumn; sapta cChada paadapaanaam shaakhaasu= seven, covered [by leaves,] of plants [the banana plants covered by their seven leaves] on branches; taara arka nishaa karaaNaam prabhaasu= of stars, sun, night, maker [moon,] in their brilliance; uttama vaaraNaanaam liilaasu caiva= of best, elephants, frolicking, also thus; shriyam vibhajya pravR^ittaa= charm, on dividing, has shown itself.

"Presently autumn has shown itself dividing its charm on the branches of seven-leaved banana plants, on the stars, sun and moon, and also on those best elephants that are rollicking. [4-30-28]

The seven-leaved banana plants are bearing whitish-buds, the luminosity of sun, moon and stars is blanched and because such a congenial atmosphere of autumn is prevailing the elephants are frolicking, since no other season can make those pachyderms joyous.

sa.mprati aneka aashraya citra shobhaa
lakshmiiH sharat kaala guNa upapannaa |
suurya agra hasta pratibodhiteSu
padmaakareSu abhyadhikam vibhaati || 4-30-29

29. samprati= now; aneka aashraya citra shobhaa= many, resorting to, which is fascinating, which is glistening; sharat kaala guNa upapannaa= autumnal, season's, merits of, derived from; lakshmiiH= such - grandeur; suurya agra hasta prati bodhiteSu= sun's, first [dawning,] by hands [by rays,] in turn, made known [awakened, flourished]; padma aakareSu= lotuses', mines of [lotus-lakes]; abhyadhikam vibhaati= very much [splendidly,] shining forth.

"Fascinatingly glistening grandeur of autumn that is derived from the merits of the season and that resorts to many objects of the season, is now splendidly shining in the lotus lakes that are flourished by the rays of dawning sun. [4-30-29]

Those that are graced by the Almighty, their splendidly glistening visages are indicated by the gleaming lotuses. In autumn the sun does not scorch, thus by his first rays awakened are the pink, blue, and white lotuses, and there are many such lotus-lakes, which also gleam with their gleaming lotuses, and thus 'Lakshmi' - the affluence, splendour, grandeur, of nature is glorified through the sage-like lotuses' bloom.

sapta cChadaanaam kusumopa ga.ndhii
SaT paada vR^indaiH anugiiyamaanaH |
matta dvipaanaam pavana anusaarii
darpam vineSyan adhikam vibhaati || 4-30-30

30. SaT paada vR^indaiH= six, footed ones [hexapods, honeybees,] by swarms of; anu giiyamaanaH= in accompaniment, singing; pavana anu saarii= breeze, in tow, following [unceasingly]; sapta cChadaanaam kusuma upaH gandhii= seven, leaves-covered [banana plants,] flower's, covered, fragrance [is wafted by the breeze]; matta dvipaanaam darpam =of rutted, elephants, pride of rut; vi neSyan= verily, to remove; adhikam vibhaati= highly, glistening.

"The breeze is wafting the fragrance of flowers of seven-leaved banana plants, and the swarms of honeybees that are singing in accompaniment to the rustle of breeze are tagging along that breeze for its fragrance, and because that breeze is breezing unceasingly, that alone is fetching the pride of rut for the already rutted elephants, and thus this autumnal season is highly glistening. [4-30-30]

abhyaagataiH caaru vishaala pakshaiH
saraH priyaiH padma rajo avakiirNaiH |
mahaa nadiinaam pulina upayaataiH
kriiDanti ha.msaaH saha cakravaakaiH || 4-30-31

31. hamsaaH= swans; abhi aagataiH= that have come near; caaru vishaala pakshaiH= with cute, broad, wings; saraH priyaiH= lakes, fond of; padma rajaH avakiirNaiH= lotus, pollen, dust, overspread; mahaa nadiinaam= in vast, river's; pulina upa yaataiH= sand-dunes, nearby, coming; cakravaakaiH saha kriiDanti= Cakravaka birds, along with, they are larking.

"Broad and cute winged Cakravaka birds that are fond of lakes and that have pollen of lotuses overspread on them have come to the sand-dunes of vast rivers, and with them that have come nigh the swans are larking. [4-30-31]

Swans and Cakravaka birds are said to be born enemies. But due to autumnal effect, they have stopped their infighting and came together on the sand dunes, for their mating games.

mada pragalbheSu ca vaariNeSu
gavaam samuuheSu ca dar.hpiteSu |
prasanna toyaasu ca nimna gaasu
vibhaati lakshmiiH bahudhaa vibhaktaa || 4-30-32

32. mada pragalbheSu vaariNeSu= by rut, overbearing, in elephants; darpiteSu gavaam samuuheSu= haughty ones, in bulls, herds of; prasanna toyaasu ca nimna gaasu= in limpid, waters, also, to slope, going - that are slopping down; bahudhaa vibhaktaa= variously, divided; lakshmiiH= glory - of autumn; vibhaati= verily, shining forth.

"Divided variously the autumnal glory is shining forth among the overbearingly ruttish elephants that are trumpeting, among the herds of haughty bulls bellowing, and among the limpid waters that are murmuringly slopping down. [4-30-32]

nabhaH samiikshyaa a.mbu dharaiH vimuktam
vimukta barha aabharaNaa vaneSu |
priyaasu araktaa vinivR^itta shobhaa
gata utsavaa dhyaana paraa mayuuraaH || 4-30-33

33. vaneSu= in forests; mayuuraaH= peacocks; ambu dharaiH= water, carriers - - clouds; vi muktam= verily, set free of; nabhaH sam iikshyaa= at sky, well, exploring; vi mukta barha aabharaNaa= verily, setting free, peacocks, of their ornaments - colourful tails; priyaasu= in their dear ones - peahens; a + raktaa= un, interested; vinivR^itta [vi ni vR^itta]= [verily, back, turning back] divested of; shobhaa= their splendour; gata utsavaa= divested, with festivity; dhyaana paraa= in musing, abiding in.

"Exploring the sky well which is now set free by the clouds, the peacocks are setting their ornamental plumaged-tails free, and they are even divested of their dear peahens as they are uninterested in them, and thus divested of their festivity those peacocks are abiding in their muse. [4-30-33]

Rama's musing is similar to that of the peacocks. Not that he is disinterested in Seetha, but his present priority is to conquer Ravana, for which Ravana is to be located first. Further, gone is the festivity to Rama, which chanced while befriending Sugreeva, who then was in a similar state, but now completely transformed into a frivolous monkey. Thus, Rama is pondering over the possibility of locating and conquering Ravana by himself, should Sugreeva refuse the pact.

manoj~na gandhaiH priyakaiH analpaiH
puSpa ati bhaara avanata agra shaakhaiH |
suvarNa gauraiH nayana abhiraamaiH
udyotitaan iva vana antaraaNi || 4-30-34

34. manoj~na gandhaiH= pleasingly, fragrant; puSpa ati bhaara ava nata agra shaakhaiH= flowers, much, weighty, down, bent [sagged down,] apices, of boughs; suvarNa gauraiH= golden, yellow in hue; nayana abhiraamaiH= for eyes, delightful ones; an alpaiH= not, less [umpteen]; priyakaiH= with Priyaka flowers of Asana trees; vana antaraaNi= forests, interiors; udyotitaan iva= are illuminated, as though.

"Umpteen are those Priyaka trees with their pleasingly fragrant flowers, the apices of the boughs of those trees are sagging down by their much weighty flowers-bunches, and eye-delighting is the golden-yellow hue of those flowers, and with them the interiors of these forests look as though illuminated, lit with golden lamps. [4-30-34]

priya anvitaanaam nalinii priyaaNaam
vana priyaaNaam kusuma uddhataanaam |
mada utkaTaanaam mada laalasaanaam
gaja uttamaanam gatayo adya mandaaH || 4-30-35

35. adya= now; priya anvitaanaam= dear ones, that are along with; nalinii priyaaNaam= lotus-lakes, fond of; vana priyaaNaam= forests, fond of; kusuma uddhataanaam= by flowers, up-heaved - excited on smelling fragrance of flowers; mada laalasaanaam= in rut, indulgent; mada utkaTaanaam= ruttish lather, flowing on temples; gaja uttamaanam= elephants, best ones; gatayaH mandaaH= strides, slackened.

"On scenting the fragrance of the seven-leaved banana plants, the ruttish lather of those best elephants that have a fond for forests and lotus-lakes has started to flow on their temples, thus they are indulgent in rut and their strides are slackening while they are moving along with their beloved female elephants. [4-30-35]

vyaktam nabhaH shastra vidhauta varNam
kR^isha pravaahaani nadii jalaani |
kahlaara shitaaH pavanaaH pravaanti
tamo vimuktaaH ca dishaH prakaashaaH || 4-30-36

36. vyaktam [vybhram= clear of clouds]= clear; nabhaH= sky is; shastra vi dhauta varNam= weapon, well-scoured - whetted, in tinge; nadii jalaani= river, waters; kR^isha pravaahaani= with thinned, flows; kahlaara shitaaH pavanaaH= red-lotuses, chilly, breezes are; pravaanti= well-wafting; tamaH vi muktaaH dishaH prakaashaaH ca= from darkness, well, released, directions, are bright.

"The sky is clear as with the tinge of just whetted weapon, lessened are the flows of river-waters, breeze is chilly while wafting the chillness of red-lotuses, and all the directions released from the darkness are looking bright. [4-30-36]

suurya aatapa kraamaNa naSTa pa.nkaa
bhuumiH cira udghaaTita saa.ndra reNuH |
anyonya vaireNa samaayutaanaam
udyoga kaalo adya nara adhipaanaam || 4-30-37

37. suurya aatapa kraamaNa naSTa pankaa= sun's, heat, by overcoming, lost [dried out,] sludge; bhuumiH= earth is with; cira udghaaTita saandra reNuH= after a long time [at last,] up-heaved, dense, dust; anyonya vaireNa= mutually, in animosity; sam aayutaanaam= to fore, gather [forces]; nara adhipaanaam= for people's, lords; adya udyoga kaalaH= now, strive [against,] time.

"Overcome by the sun's heat dried out is the sludge, at last the earth is dense with the up-heaved dust, and for the lords of people who have mutual animosity this is the time to foregather their forces to strive against one another. [4-30-37]

sharat guNa aapyaayita ruupa shobhaaH
praharSita paa.mshu samukshita a.ngaaH |
mada utkaTaaH sa.mprati yuddha lubdhaa
vR^iSaa gavaam madhya gataa nadanti || 4-30-38

38. sharat guNa aapyaayita ruupa shobhaaH= autumn, nature of, enhanced by, features [of bulls,] grandeur [of bulls, bullishness]; praharSitaaH paamshu samukshita angaaH= well-gladdened - ecstatic, with dust, covered, on limbs [bodies of nulls]; mada utkaTaaH= by vigour, pepped-up; gavaam madhya gataa= cows, midst, staying; vR^iSaa= bulls; samprati yuddha lubdhaa= presently, for fight [bullfight,] hankering for; nadanti= are bellowing.

"The nature of autumn has enhanced the features of bulls' bullishness and with their bodies covered with dust and their vigour pepping them up they are ecstatic, and staying in the midst of cowherd they are bellowing hankering for bullfights. [4-30-38]

sa manmadha tiivratara anuraagaa
kulaanvitaa manda gatiH kareNuH |
madaanvitam sa.mparivaarya yaantam
vaneSu bhartaaram anuprayaati || 4-30-39

39. sa manmadha= with, passion; tiivratara anuraagaa= with intensified, attachment; kula anvitaa= class of elephants [homogenous,] along with - along with other she-elephants of the same order; manda gatiH= slow, paced one; kareNuH= she-elephant; vaneSu= in forests; yaantam= which is - going; mada anvitam= which is - rut, having; such an elephant who is; bhartaaram= her husband; sam parivaarya= well, encircling - rubbing and bumping into; anu prayaati= tagging along.

"While a ruttish male elephant is going in the forest the slow paced she-elephant is tagging along her male along with other elephants of her breed, and with an intensified attachment and passion she is bumping and rubbing her husband. [4-30-39]

tyaktvaa varaaNi aatma vibhuuSaNaani
barhaaNi tiira upagataa nadiinaam |
nirbhartsyamaanaa iva saara oghaiH
prayaanti diinaa vimanaa mayuuraaH || 4-30-40

40. aatma vibhuuSaNaani= to themselves, that are ornaments; varaaNi barhaaNi tyaktvaa= excellent, plumaged-tails, on loosing - flaked out; nadiinaam tiira upagataa= of rivers, to riverbanks, arrived near; mayuuraaH= peacocks; saara oghaiH= by Saarasa birds, flocks of; nirbhartsyamaanaa iva= intimidated, as if; diinaa vi manaa= despondently, without heart - dispiritedly; prayaanti= going - turning back.

"The excellent plumaged-tails that form their individual ornaments of peacocks are now cast out, and the plumeless peacocks on nearing the banks of rivers they look as if intimidated by the Saarasa birds, thus they had to turn back despondently and dispiritedly. [4-30-40]

The peacocks are like those that have enjoyed their fortunes once but now divested of them. Thus, they have to turn away from the newly fortunate Saarasa birds, whose fortune is enriched by this autumn, though they are inferior to peacocks in anyway. This is because the lusty twitters of Saarasa birds are more or less insulations to these one-time-fortunate peacocks. So also, should the one-time-fortunate Rama, be insulted by the newly fortunate Sugreeva?

vitraasya kaaraNDava cakravaakaan |
mahaa ravaiH bhinna kaTaa gajendraaH |
sarassu baddha a.mbuja bhuuSaNeSu
vikshobhya vikshobhya jalam pibanti || 4-30-41

41. bhinna kaTaa= with slit, temples; gajendraaH= elephants, kingly; mahaa ravaiH= with great, alarums - blaring trumpeting; kaaraNDava cakravaakaan vi traasya= Karandava, Cakravaka birds, on alarming; baddha [buddha] ambu ja bhuuSaNeSu= bonded, [blooming,] with water, born [lotuses,] embellished with; sarassu= in lakes; jalam= water; vi kshobhya vi kshobhya= agitating, verily, agitating [swishing and swashing]; pibanti= drinking.

"With their blaring trumpeting lordly elephants with slit temples are alarming Karandava and Cakravaka birds abiding in lakes that are embellished with blooming lotuses, and those elephants are drinking water after swishing and swashing the tranquillity of those lakes. [4-30-41]

The tranquillity of Rama's lake-like heart in which Seetha abides in blooming lotus is swished and swashed by a ruttish elephant, called Sugreeva, whose sudden fortune like the seasonal water in lakes, that too made available by Rama, is making him to swill only a few mouthfuls of watery toddy-liquor. For that Rama, who is flitting so far from forest to forest, is alarmed like the flitting birds called Kaarandava and Cakravaka-s.

vyapeta pa.nkajaasu sa vaalukaasu
prasanna toyaasu sa go kulaasu |
sa saarasaa raava vinaaditaasu
nadiSu ha.msaa nipatanti hR^iSTaaH || 4-30-42

42. vyapeta pankajaasu= de-silted, is the silt; sa vaalukaasu= with, sand-dunes prasanna toyaasu= in serene, waters; sa go kulaasu=, with, cows, stock; sa saarasaa raava vinaaditaasu= with, Saarasa birds', clucking, well-sounded; nadiSu= in such - rivers; hamsaa hR^iSTaaH nipatanti= swans, delightedly, falling down [diving deeply.]

"De-silted is the silt of rivers and they are with sand-dunes and serene waters, and cow-stock is gathering there, besides, they are resonant with clucking of Saarasa birds, in such rivers swans are delightedly taking deep dives. [4-30-42]

nadii ghana prasravaNa udakaanaam
ati pravR^iddha anila barhiNaanaam |
plava.ngamaanaam ca gata utsavaanaam
dhruvam ravaaH sa.mprati sa.mpraNaSTaaH || 4-30-43

43. samprati= presently; nadii ghana prasravaNa udakaanaam= river's [ruffles,] cloud's [rumbles,] mountain-rapid's [rattles,] of waters; ati pravR^iddha anila barhiNaanaam= much, amplified, wind's [gust,] peacock's [screams]; gata utsavaanaam= gone, is their festivity; plavangamaanaam ca= of frogs' [crocking,] also; ravaaH= noises; sam pra NaSTaaH= very, well, undone; dhruvam= definitely.

"The ruffles of rivers, rumbles of clouds, rattles of rapids, such rackets of waters are quietened, and much amplified gusts of wind, and screams of peacocks along with crocks of frogs, are now completely undone as their festivity is definitely lost with the rains. [4-30-43]

aneka varNaaH suvinaSTa kaayaaH
nava uditeSu a.mbudhareSu naSTaaH |
kshudha arditaa ghora viSaa bilebhyaH
cira uSitaa viprasaranti sarpaaH || 4-30-44

44. ambu dhareSu= water, carriers - clouds; nava uditeSu= newly, emerged ones when they have come, in rainy season; naSTaaH= lost - lost in snake holes; su vi naSTa kaayaaH= well, contracted, bodies - highly emaciated; aneka varNaaH= variously, coloured ones; kshudha arditaa= by hunger, stricken; ghora viSaa= dangerously, venomous ones; cira uSitaa= for long time, stayed - in pits and holes; sarpaaH= such - snakes; bilebhyaH= from holes - snake pits; vi prasaranti= verily, snaking out.

"Variously coloured and dangerously venomous snakes have contracted into their snake pits with the advent of new rain clouds, and containing in there for a long time they are highly emaciated for they are hunger-stricken, but now they are snaking out of those pits. [4-30-44]

While frogs welcome the rain snakes despise the same. In the game of hunter-hunted, snakes are now on spree for their hunt, because the festivity of frogs is over and they can fall prey to snakes. But where is the prey, namely Ravana, for the snaky arrows of Rama?

ca.ncat candra kara sparsha harSa unmiilita taarakaa |
aho raagavatii sa.ndhyaa jahaati svayam a.mbaram || 4-30-45

45. cancat candra= shining, moon's; kara= moonbeam; sparsha= by touch of; harSa= delightedly; unmiilita= unfolding; taarakaa= stars; raaga vatii= a damsel in love; sandhyaa= twilight; svayam= on her own; ambaram= sky; jahaati= is releasing, aho= Aha!

Or

cancat candra= shining, moonlike lover's; kara= hand of lover; sparsha= by touch of; harSa= delightedly; unmiilita= widening; taarakaa= pupils; raaga vatii= damsel in love; svayam= on her own; sandhyaa= ochry; ambaram= robe; jahaati= disrobing; aho= Aha!

"Aha! By the touch of the moonbeam of the shining moon, the damsel called twilight is delightedly unfolding the stars releasing her ochry hue off the sky on her own, in all her love for the moon.

Or

"Aha! By the touch of the hand of her twinkling hero a damsel in all her love to him is delightedly widening her pupils and disrobing her ochry robe on her own. [4-30-45]

raatriH shashaa.nka udita saumya vak.htraa
taaraa gaNa unmiilita caaru netraa |
jyotsnaa a.mshuka praavaraNaa vibhaati
naarii iva shukla a.mshuka sa.mvR^ita a.ngii || 4-30-46

46. shashaanka udita saumya vaktraa= moon, risen, genteel, with face; taaraa gaNa unmiilita caaru netraa= stars, myriad of, twinkling, with eyes; jyotsnaa amshuka pra avaraNaa= moonlight, cloth, well, veiled; raatriH= night; shukla amshuka sam vR^ita angii= white, clothing, fully, enfolded, limbs; naarii iva= damsel, like; vibhaati= glistening.

"Damsel-night is with the risen-moon as her genteel-face, myriad-stars as her twinkling-eyes, moonlight as her veiling-cloth, and she is glistening like the one who fully-enfolded her limbs within a whitish-cloth-like moonshine. [4-30-46]

vipakva shaali prasavaani bhuktvaa
praharSitaa saarasa caaru pa.nkti |
nabhaH samaakraamati shiighra vegaa
vaata avadhuutaa grathita iva maalaa || 4-30-47

47. vi pakva shaali prasavaani= richly, ripened, rice, yield; bhuktvaa= on eating; praharSitaa= delighted; saarasa caaru pankti= Saarasa bird's, delightful, bird-line; shiighra vegaa= swift, in speed; vaata avadhuutaa= by wind, heaved up; grathita maalaa iva= stringed, flower-tassel, as with; nabhaH sam aakramati sky, well, overrun.

"On eating richly ripened yield of rice delighted are the Saarasa birds, and in a delightful bird-line with swift speed they are overrunning the sky like a stringed flowery-tassel up-heaved by wind. [4-30-47]

supta eka ha.msam kumudaiH upetam
mahaa hradastham salilam vibhaati |
ghanaiH vimuktam nishi puurNa candram
taaraa gaNa kiirNam iva a.ntariksham || 4-30-48

48. supta eka hamsam= having sleeping, one, swan; kumudaiH upetam= white-lotuses, thick with; mahaa hradastham salilam= in a vast, lake, water; nishi= in night; ghanaiH vimuktam= by clouds, disengaged; taaraa gaNa kiirNam= stars, with clusters of, strewn [star-studded]; puurNa candram= having full, moon; antariksham iva vibhaati= skyscape, as though, appear to be.

"One swan is sleeping in the water of a vast lake thick with white-lotuses, and that lake is glistening like the star-studded nightly skyscape that is disengaged from clouds, and that has the full-moon. [4-30-48]

Very deep and vast is the tank in which clear and unruffled water is there. On that water one white swan is sleeping around which white-lotuses are thickset. It is like the nightly autumnal vault of heaven brightened with one full moon and many stars, clear of any cloud.

prakiirNa ha.msaa akula mekhalaanaam
prabuddha padma utpala maaliniinaam |
vaapiiH uttamaanaam adhika adya lakshmiiH
vara a.nganaam iva bhuuSitaanaam || 4-30-49

49. pra kiirNa hamsaa akula mekhalaanaam= well, spread around, swans, swaying, as girdle; pra buddha padma utpala maaliniinaam= well, bloomed, pink-lotuses, blue-lotuses, as flowery-tassels; vaapiiH uttamaanaam= of tanks, best ones; lakshmiiH= resplendence; adya= now; bhuuSitaanaam vara anganaam iva= embellished, best, dame, like; adhika= is very much - heightening.

"With swans spreading and swaying around as her swaying girdle-ornaments, and with well-bloomed red and blue lotuses as her swinging flowery-tassels, the resplendence of those best tanks is now heightening as with a dame embellished with girdle-ornaments and flowery-tassels. [4-30-49]

The swaying swan-lines are the girdles of the lake-maid, and lotus-rows are her flowery tassels, and with the floating of the swans the water ruffles, then that ruffled water is ruffling those girdles and tassels on the sheet of water, thus the tank is appearing like a maiden on whose body girdles and tassels are swaying and swinging.

veNu svara vya.njita tuurya mishraH
pratyuuSa kaale anila sa.mpravR^ittaH |
sa.mmuurcChito gahvara go vR^iSaaNaam
anyonyam aapuurayati iva shabdaH || 4-30-50

50. veNu svara vyanjita tuurya mishraH= flute's, tune, in tune, mixed up - tuned up; anila sam pra vR^ittaH= by breeze, well, started to broadcast; sam muurcChitaH= well, spreading out; shabdaH= sound; pratyuuSa kaale= in dawn, time; gahvara go vR^iSaaNaam= from caves, cows, bulls; anyonyam aapuurayati iva= one another, permeating - outdoing, as though.

"In tune with the tunes of flute the dawn-time breeze is tuned-up, and it is spreading to broadcast the tuneful tunes from the caves, cows and bulls, and the sounds are as though surpassing one another. [4-30-50]

The dawn time bustle is indicated. At this time various tunes like the rhythmic churning of milk, cows bellowing for their calves to give milk, and bulls in rut bellowing for cows, and the fluting of the transverse flutes of cattle-boys, and the chanting of Vedic hymns that are audible like the sound emitted from mountain caves are permeating into the breeze. And the tuneful breeze is supplementing that intermixed sound, and thus all are commixed and broadcast by that breeze to the delight of the inhabitants of that locale.

navaiH nadiinaam kusuma prahaasaiH
vyaa dhuuyamaanaiH mR^idu maarutena |
dhauta amala kshauma paTa prakaashaiH
kuulaani kaashaiH upashobhitaani || 4-30-51

51. nadiinaam kuulaani= river's, banks; kusuma prahaasaiH= with flowers, as smiles; mR^idu maarutena= by softy, breeze; vyaa dhuuyamaanaiH= being up, heaved - swayed; dhauta amala kshauma paTa prakaashaiH= well-washed, white, silk, cloth, with shine; navaiH kaashaiH= with new, reed-beds; upa shobhitaani= shining forth.

"The riverbanks are with smiley white flowers of new reeds that are softly swayed by the gentle breeze, and the silken reed-bed on them is shining forth like a well-washed white silk-cloth that is shiny. [4-30-51]

While the reed-beds with white flowers on either side of two banks of the river are like a white silky outfit, the two riverbanks beneath them are the two buttocks of that lady-river. Since her water is tossing against each bank, her buttocks appear swinging and thereby the silk clothe like reed-bed is swinging.

vana pracaNDaa madhu paana shauNDaaH
priya anvitaaH SaT caraNaaH prahR^iSTaaH |
vanesu mattaaH pavana anu yaatraam
kurvanti padma aasana reNu gauraaH || 4-30-52

52. vana pracaNDaa= in forest, rampant ones - on the loose; madhu paana shauNDaaH= honey, drinking, roguish ones; prahR^iSTaaH= delightedly; mattaaH= saucily; padma aasana reNu gauraaH= lotuses, Asana flowers', with pollen, yellowed; such; SaT caraNaaH= six, footed - hexapods, honeybees; priya anvitaaH= lady-loves, along with; pavana anu yaatraam= breeze, in tow, journey; kurvanti= making - journeying.

"Honeybees that are on the loose in forests and roguish in drinking honey are yellowed with the pollen of lotuses and asana flowers when they had bouts of nectar, and they are saucily but delightedly making their journey along with their lady-loves in tow with the forest breeze. [4-30-52]

jalam prasannam kusuma prahaasam
kraunca svanam shaali vanam vipakvam |
mR^iduH ca vaayuH vimalaH ca candraH
sha.msanti varSa vyapaniita kaalam || 4-30-53

53. kusuma prahaasam= with flower, smiles - blooming; kraunca svanam= with crane-birds, noisy; prasannam= tranquilly; jalam= water; vipakvam shaali vanam= ripely, rice, crops; mR^iduH vaayuH ca= softly, breeze, also; vimalaH ca candraH= brightly, also, moon; varSa= rains;' vyapaniita [vi apa niita]= removed, phased out; kaalam= time; shamsanti= denoting.

"Waters are standing tranquilly, flowers are smiley, crane-birds are noisily, rice-crops are ripely, breeze is softly, and moon is brightly, thus they denote the time of rains has phased out. [4-30-53]

miina upa sa.mdarshita mekhalaanaam
nadii vadhuunaam gatayo adya ma.ndaaH |
kaanta upabhukta alasa gaaminiinaam
prabhaata kaaleSu iva kaaminiinaam || 4-30-54

54. miina upa sam darshita mekhalaanaam= fish, closely, very, seen, girdle ornament; nadii vadhuunaam= river, dames; gatayaH= strutting; adya= nowadays; prabhaata kaaleSu= at dawn, time - early morning; kaanta upa bhukta alasa gaaminiinaam= with lover, on romancing, tiresomely, that are strutting; kaaminiinaam iva= lady-loves, as with; mandaaH= slothful.

"In the dame-like rivers fish are very closely seen as if they are girdle ornaments of that dame, and nowadays these dames are strutting slothfully like ladyloves who strut tiresomely in the early morning of next day, after a nightlong romancing with their lovers. [4-30-54]

sa cakravaakaani sa shaivalaani
kaashaiH dukuulaiH iva sa.mvR^itaani |
sa patra rekhaaNi sa rocanaani
vadhuu mukhaani iva nadii mukhaani || 4-30-55

55. sa cakravaakaani= with, Cakravaka birds; sa shaivalaani= with, river-weeds; dukuulaiH iva= silk-cloths, as if with; kaashaiH sam vR^itaani= with reeds, well, enwrapped [half-veiling]; nadii mukhaani= such - river's, faces - river-declivities; sa patra rekhaaNi= with, foliage, lines; sa rocanaani= with, vermilion-colour [painted]; vadhuu mukhaani iva= maiden's, faces, are like.

"With Cakravaka birds, with riverweeds, and with reeds that lookalike a veiling silk-cloth, half-veiled are the river-shores and they look painted with foliage-lines in vermilion, like the faces of maidens. [4-30-55]

The face of a river is its ghat, river-shore where the holy-dips, worships etc., are performed. The citra rekhaa-s are the artistic lines drawn on visible limbs with vegetable colours, namely foliages, a design in art, resembling that of leaves. It resembles the inerasable tattooing, whereas this sort of lines are crafted with vegetable colours or with the orpiment like Gorocana, which will fade away after some days, like henna mehandi. This is a handicraft of womenfolk who sophisticatedly draw the shapes of leafs, creeper-plants etc. Nowadays these leafy-lined decorations are coming as stickers.

praphulla baaNa aasana citriteSu
prahR^iSTa SaTpadaani kuujiteSu |
gR^ihiita caapaH udyata daNDa caNDaH
pracaNDa caaro adya vaneSu kaamaH || 4-30-56

56. adya= these days; praphulla baaNa aasana citriteSu= flourishing, Baana, Asana trees, portrayed with; prahR^iSTa SaTpadaani kuujiteSu= elatedly, honeybees, in which they are humming; vaneSu= in such forests; gR^ihiita caapaH udyata daNDa caNDaH= taking, bow, to punish, unimpededly; kaamaH - Love-god, Manmatha; pracaNDa caaraH= predominantly, moving.

"In the forest that is portrayed with the flourishing Baana and Asana trees, where the honeybees are humming elatedly, there alone the Love-god, Manmatha, is moving about unimpededly taking his bow to punish the lovesick. [4-30-56]

lokam suvR^iSTyaa paritoSayitva
nadiiH taTaakaani ca puurayitvaa |
niSpanna sasyaam vasudhaam ca kR^itvaa
tyaktvaa nabhaH toya dharaaH praNaSTaaH || 4-30-57

57. toya dharaaH= water, giver of torrents - black clouds; su vR^iSTyaa= by good, rains; lokam paritoSayitva= world, having appeased; nadiiH taTaakaani puurayitvaa ca= rivers, tanks, filling, also; vasudhaam niSpanna sasyaam kR^itvaa ca= earth, deriving, harvests, on making, also; nabhaH tyaktvaa= sky, on forsaking; praNaSTaaH= dissipated.

"On appeasing the world with good rains, on filling the rivers and tanks, and on making the earth to derive good harvests also, clouds have dissipated forsaking the sky. [4-30-57]

darshayanti sharan nadyaH pulinaani shanaiH shanaiH |
nava sa.ngama savriiDaa jaghanaani iva yoSitaH || 4-30-58

58. nava sangama sa vriiDaa= new, tryst, with, shying; yoSitaH jaghanaani iva= a bride's, hips, as with; sharat nadyaH= autumnal, rivers; pulinaani dunes; shanaiH shanaiH darshayanti= slowly, slowly, showing.

"The autumnal rivers are showing their dunes slowly and slowly, as with shying brides showing hips in their new trysts, slowly and slowly. [4-30-58]

prasanna salilaaH saumya kuraraabhiH vinaaditaaH |
cakravaaka gaNa aakiirNaa vibhaa.nti salila aashayaaH || 4-30-59

59. saumya= oh, gentle Lakshmana; prasanna salilaaH= that have - clear, waters; kuraraabhiH= by fish -hawks; vi naaditaaH= verily, sounded; cakravaaka gaNa aakiirNaa= with Cakravaka birds, teams, teemed; salila aashayaaH= such - water, receptacles - lakes; vibhaanti= verily, glistening.

"Oh, gentle Lakshmana, with clear waters, well sounding fish-hawks, teeming teams of Cakravaka birds the lakes are glistening well. [4-30-59]

anyonya baddha vairaaNaam jigiiSuuNaam nR^ipaatmaja |
udyoga samayaH saumya paarthivaanaam upasthitaH || 4-30-60

60. nR^ipaatmaja= oh, king's, son; saumya= oh, gentle one; anyonya baddha vairaaNaam= reciprocally, bound, by hostility; jigiiSuuNaam= desirous of victory; such; paarthivaanaam= of kings; udyoga samayaH= striving, time; upa sthitaH= for kings, came to the fore.

"Oh, prince, those that are reciprocally bound by hostilities and desirous of victory, oh, gentle Lakshmana, for those kings their striving time has come up. [4-30-60]

Rama is also bound by hostile mood and anxious to start his campaign against evil as muhuurta 'opportune time...' has come. Please refer to verse 78 in this chapter for details.

iyam saa prathamaa yaatraa paarthivaanaam nR^ipaatmaja |
na ca pashyaami sugriivam udyogam vaa tathaa vidham || 4-30-61

61. nR^ipaatmaja= oh, king's, son; iyam paarthivaanaam= this is, for kings; saa= such as it is - that; prathamaa yaatraa [samayaH]= starting, journey [invasion, time]; sugriivam= [either] Sugreeva; tathaa vidham= in that, way - as such; udyogam vaa= [his] striving, or; na ca pashyaami= not, even, I perceive.

"This is the starting time for invasions of the kings, but I do not even perceive Sugreeva, or his striving for any invasion as such. [4-30-61]

asanaaH sapta parNaaH ca kovidaaraaH ca puSpitaaH |
dR^ishyante bandhujiivaaH ca shyaamaaH ca giri saanuSu || 4-30-62

62. giri saanuSu= on mountain, terraces; puSpitaaH= flowered; asanaaH sapta parNaaH ca= Asana trees, seven-leaved banana plants, also; kovidaaraaH ca Kovidara, also; bandhujiivaaH ca shyaamaaH ca= Bandhujiva trees, also, shyaama creepers; dR^ishyante= are appearing.

"On mountain terraces there appear flowered Asana trees, seven-leaved banana plants, Kovidaara, Bandhujiiva trees, and the Shyaama creepers. [4-30-62]

ha.msa saarasa cakraahvaiH kuraraiH ca sama.ntataH |
pulinaani avakiirNaani nadiinaam pashya lakshmaNa || 4-30-63

63. lakshmaNa= Lakshmana; nadiinaam pulinaani= rivers, dunes; hamsa saarasa cakraahvaiH kuraraiH ca= Swans, Saarasa-s, Cakravaka-s, Kraunca birds, also; samantataH= all over; vyavakiirNaani [vi ava kiirNam]= fully, overspread with; pashya= see them.

"On the sand-dunes of rivers Swans, Saarasa-s, Cakravaka-s, also Kraunca birds are fully overspreading from all over, see Lakshmana. [4-30-63]

Here it is said that there is a problem with the copyist of palm-leaf books. These two verses 62 and 63 occur prior to the verse 60 in some mms. The thought of Rama is about Sugreeva as spoken at verse 61, and these two verses suddenly switching over to trees and birds, thus they are mismatching in the placement.

catvaaro vaarSikaa maasaa gataa varSa shata upamaaH |
mama shoka abhitaptasya tathaa siitaam apashyataH || 4-30-64

64. siitaam= Seetha; a + pashyataH= one who is not seeing; tathaa= likewise; shoka abhitaptasya= one who - in grief, seething; mama= such as I am, to me; varSa shata upamaaH years, hundred, in simile; vaarSikaaH= pertaining to rainy season; catvaaraH maasaa gataa= four, [rainy] months, rolled by.

"Four rainy months have rolled by and to me they are like a hundred years, for I have not seen Seetha, likewise I am seethed in grief. [4-30-64]

cakravaakii iva bhartaaram pR^iSTato anugataa vanam |
viSamam daNDakaaraNyam udyaana vanam iva ca a.nganaa || 4-30-65

65. anganaa= lady [Seetha]; bhartaaram= husband, that is what I am; viSamam vanam daNDaka araNyam= to precarious, forest, of Dandaka, forest; udyaana vanam iva= to park, lands, as though; cakravaakii iva= Cakravaka female bird, as with; pR^iSTataH anugataa= rearward, followed.

"Like a female Cakravaka bird that follows rearward of her husband, that lady Seetha followed her husband, that is what I am, to the precarious forest of Dandaka, as if she is going to pleasure-gardens. [4-30-65]

priyaa vihiine duHkha aarte hR^ita raajye vivaasite |
kR^ipaam na kurute raajaa sugriivo mayi lakSmaNa || 4-30-66

66. lakSmaNa= Lakshmana; priyaa vihiine= I am with - dear, departed; duHkha aarte= in anguish, agitated - in desperate straits; hR^ita raajye= plundered, kingdom; vi vaasite= rendered, homeless - exiled; such as I am; mayi= in me; raajaa sugriivaH= king, Sugreeva; kR^ipaam na kurute= benevolence, not, doing.

"Dear departed, kingdom plundered, rendered homeless, and one in desperate straits, such as I am Lakshmana, king Sugreeva is not benevolent to me. [4-30-66]

anaatho hR^ita raajyo ayam raavaNena ca dharSitaH ||
diino duura gR^ihaH kaamii maam caiva sharaNam gataH || 4-30-67

67. ayam= he is; a+ naathaH= one without, husband - insecure; hR^ita raajyaH= forfeited, of kingdom; raavaNena dharSitaH ca= by Ravana, persecuted, also; diinaH= who is dismal; duura gR^ihaH= distanced, house - came from a distant home; kaamii= a swain; maam caiva= me, alone [Sugreeva]; sharaNam gataH= shelter, gone in - thus Sugreeva may be thinking, coupled with next verse.

" 'He is insecure, kingdom forfeited, persecuted by Ravana, a dismal, came from a distant home, lovelorn and sought shelter in me alone...' thus Sugreeva may be thinking of me.

Or

" ' Since his kingdom is forfeited, he is an insecure person... since he is persecuted by a powerful demon Ravana, he is dismal... since he came from a distant homeland, he hasn’t got a leg to stand on... since he is lovelorn, he sought my shelter faint-heartedly...' thus Sugreeva may be thinking of me. [4-30-67]

iti etaiH kaaraNaiH saumya sugriivasya duraatmanaH |
aham vaanara raajasya paribhuutaH para.ntapa || 4-30-68

68. saumya= oh, gentle Lakshmana; parantapa= oh, enemy-blazer Lakshmana; iti= thus; etaiH= with these; kaaraNaiH= reasons; dur aatmanaH= spite, minded one; vaanara raajasya= by vanara, king; sugriivasya= by Sugreeva; aham= I am; paribhuutaH= scoffed off.

"By these reasons, oh gentle Lakshmana, I am perhaps scoffed off by the spiteful king of Vanara-s Sugreeva oh, the enemy-blazer, Lakshmana. [4-30-68]

sa kaalam parisa.nkhyaaya siitaayaaH parimaargaNe |
kR^itaarthaH samayam kR^itvaa durmatiH na avabudhyate || 4-30-69

69. dur matiH= base, minded one; saH= he; kR^ita arthaH= on achieving his means; siitaayaaH parimaargaNe= in Seetha's, in searching; kaalam pari sankhyaaya= he, time, well-computed - on informing; samayam kR^itvaa= treaty, on making [entering into]; na ava budhyate= not, not, minding [unmindful.]

"He computed the time for search of Seetha well, and entered into a treaty with me as well, but on achieving his means that base-minded one is unmindful of it. [4-30-69]

sa kiSki.ndhaam pravishya tvam bruuhi vaanara pu.ngavam |
muurkham graamya sukhe saktam sugriivam vacanaat mama || 4-30-70

70. [ellipt. parantapa= oh, enemy-blazer Lakshmana;] saH= such as you are; tvam kiSkindhaam pravishya= you, Kishkindha, on entering; vaanara pungavam= Vanara, the arch-[enemy of mine]; muurkham= to stupid one; graamya sukhe saktam= one in uncouth, pleasures, tangled up; sugriivam= to Sugreeva; mama vacanaat bruuhi= of mine, upon word, you tell him.

"Oh, enemy blazer Lakshmana, such as you are, you enter Kishkindha and upon my word speak to that arch-vanara Sugreeva, which stupid is tangled up in uncouth pleasures. [4-30-70]

arthinaam upapannaanaam puurvam ca api upakaariNaam |
aashaam samshrutya yo hanti sa loke puruSaadhamaH || 4-30-71

71. upapannaanaam= who came to your fore [for your shelter]; puurvam upakaariNaam ca api= earlier, cooperators, also, even; arthinaam= to requesters; samshrutya= well-appraised [promised]; aashaam= their hope; yaH hanti= who, breaks it - will not fulfil; loke= in world; saH puruSa adhamaH= he, person, the worst.

" 'He who promises the requesters that have come under his shelter, and especially those that have cooperated earlier, but breaks that promise, and even shatters their hope, he is the worst fellow in the world. [4-30-71]

'We are the earnest requesters for the searching for Seetha and we have come seeking your shelter for achieving that purpose through you, and earlier we have even cooperated with you, viz., in killing your enemy and in enthroning you, and to such like us you have promised hope but now breaking it off, thus you tend to become a worst individual. Hence oh, Sugreeva, do not become the worst person in the world...' Thus, Rama is putting words in the mouth of Lakshmana to be spoken to Sugreeva.

shubham vaa yadi vaa paapam yo hi vaakyam udiiritam |
satyena parigR^ihNaati sa viiraH puruSottamaH || 4-30-72

72. yaH hi= who, indeed; shubham vaa= good, either; yadi vaa paapam= if, or, bad; udiiritam vaakyam= spoken, word - promise; satyena pari gR^ihNaati= truthfully, wholly, takes - makes it a reality; saH viiraH puruSa uttamaH= he, is [counted as] a champion, among men, a best one.

" 'Whether it is good or bad, he who promises a word, and truthfully takes action for its accomplishment, indeed he is the champion and a best one among men. [4-30-72]

Promising in a helpless condition and unable to fulfil it in the same helpless situation does not make matters worse. But having attained a state of fulfilling that promise and not heedful of it, then the 'word-of-honour' conflict occurs.

kR^itaarthaa hi akR^itaarthaanaam mitraaNaam na bhavanti ye |
taan mR^itaan api kravyaadaaH kR^itaghnaan na upabhu.njate || 4-30-73

73. ye= those; kR^ita arthaa hi= one on achieving, means, indeed; a+ kR^ita arthaanaam= un, achieved, means - to them that still have their means unachieved; mitraaNaam= to friends; na bhavanti= will not, be - come to the rescue of friends; mR^itaan kR^itaghnaan= dead ones, ingrates; taan= them; kravya aadaaH api= flesh [carrion,] eaters [devourers, vulturine species]; na upabhunjate= will not, devour.

" 'Indeed, those that have achieved their means through their friends, but do not come to the rescue of the same friends whose means are still unachieved, the carrion-devourers will not devour even the flesh of those ingrates after their death. [4-30-73]

Here these morals are said threadbare. Whereas these are explained vividly in Maha Bharata in episodes like naaDii jangha, and others. Thus some hold the opinion that Maha Bharata is an explanatory treatise to Ramayana because more than hundred upa aakhyaana-s 'sub-episodes' of Ramayana are incorporated in it and in detail. In detailing these episodes of Ramayana, that epic Maha Bharata has became more voluminous than this one.

nuunam kaa.ncana pR^iSThasya vikR^iSTasya mayaa raNe |
draSTum icChasi caapasya ruupam vidyut gaNa upamam || 4-30-74

74. nuunam= definitely; kaancana pR^iSThasya= that has golden, in the rear-side - bow of Rama; raNe mayaa vikR^iSTasya= in war, by me, fully, stretched; caapasya= of the bow; vidyut gaNa upamam= electric-charges, clusters, in simile; ruupam= facet - of bow; draSTum icChasi= to see, you aspire.

" 'You definitely aspire to see that facet of the gold-spined bow of mine which in simile will be like a cluster of electric-discharges when I fully stretch it in war. [4-30-74]

ghoram jyaa tala nirghoSam kruddhasya mama sa.myuge |
nirghoSam iva vajrasya punaH sa.mshrotum icChasi || 4-30-75

75. samyuge kruddhasya= in war, of the enraged one; mama= mine; vajrasya nirghoSam iva= Thunderbolt's, crashing thunder, as with; ghoram= calamitous; jyaa tala= bowstring, from the surface of - flat, linear bowstring; nirghoSam= crashing boom; punaH sam shrotum icChasi= once more, clearly, to hear, you are desirous of.

" 'Once more you desire to clearly hear that calamitous crashing boom from my bowstring, which is a soundalike with the crash of thunderbolt, when I angrily clang the unbent bowstring in a given war. [4-30-75]

kaamam evam gate api asya parij~naate paraakrame |
tvat sahaayasya me viira na cintaa syaat nR^ipaatmaja || 4-30-76

76. nR^ipaatmaja= oh, king's, son; viira= oh, brave Lakshmana; asya= his - Sugreeva's; pari j~naate paraakrame= fully, made known, [my] valour; kaamam evam gate api= perhaps, that way, happened, even if - be that as it may; tvat sahaayasya= with you, as an associate; me= to me; cintaa na syaat= alarm, is not, there.

"But, oh, prince Lakshmana, Sugreeva is fully aware of my valour... be that as it may... oh, brave one, I am not alarmed as I have you as my associate. [4-30-76]

'Sugreeva is in complete knowledge about my valour for he testified it for himself when asking me to pierce the saala trees, lift the carcass of Dundubhi, and finally in killing Vali. He is aware as to why I killed Vali, viz., for transgressing the righteous path. Equally, that Sugreeva should be alarmed by now, for time is lapsed. Further, he should be alarmed, as I will eliminate him too, because he has gone back on his word, because a 'given word' is dearer to me. Furthermore, has he forgotten that my selfsame brother is at my side? Even then, does it not matter to him?

Another way of getting meaning is: asya parij~naate paraakrame kaamam evam gate api san 'his, made, know, valour [of Sugreeva,] may be, that way, evanished, even...' 'Sugreeva's valour which was made known to me at the time of befriending, though that might have evanished...' tvat sahaayasya me cintaa na syaat... 'by your help, to me, alarm, not, there...' 'Even then, I am un-alarmed as long as your help is there... Thus, oh, Lakshmana, you may tell Sugreeva that I depend less on his help, but I wish to eliminate him too, as he failed in his promise...'

yad artham ayam aara.mbhaH kR^itaH para puram jaya |
samayam na abhijaanaati kR^itaarthaH plavageshvaraH || 4-30-77

77. para puram jaya= oh, enemy's, capitals, vanquisher - Lakshmana; yat artham ayam aarambhaH kR^itaH= for what, reason, this, venture [of his enthronement,] commenced; samayam= time - timeframe of that mission; kR^ita arthaH plavaga iishvaraH= one who achieved, his ends, fly-jumpers', king - Sugreeva; na abhijaanaati= is not, recognising.

"For which reason this venture of eliminating Vali and its sequel is commenced, oh, the vanquisher of enemy-capitals, Lakshmana, and the timeframe set for it, that king of fly-jumpers Sugreeva is not recognising, as his ends are achieved. [4-30-77]

varSaa samaya kaalam tu pratij~naaya hariishvaraH |
vyatiitaan caturo maasaan viharan na avabudhyate || 4-30-78

78. hariishvaraH= Vanara-s, king; varSaa samaya kaalam tu= rainy, season, time, but; pratij~naaya [pratiikshya iti]= on promising [you await, thus]; viharan= wallowing in; vyatiitaan caturaH maasaan= slipped away, four, months; na avabudhyate= not, sensible of it.

"But on promising to get back after rainy season that king of vanara-s is insensible to the slipping away of those four months time of rainy season, for he is wallowing in his pleasures. [4-30-78]

The Hindu season is calculated as two-month-period of Gregorian calendar and thus there are six seasons in Indian calendar. But here it said that four months time is elapsed and it is captioned to be rainy season. The commentary of Kulluka Bhatt says that four are the months for rainy season. v˜rÿik˜m caturo m˜s˜n yath˜ indro abhi pra varÿati - ÿr˜vaõ˜dŸÕ caturo m˜s˜s˜n Whe the specified season is calculated as four month period it takes part in the preceding and succeeding seasons. Thus griiSma 'summer' takes part in vasanta 'spring' and sharat 'post rainy season' in varSa 'rainy season' and shishira 'cold' in hemanta 'winter' season. Thus the month to start campaigns is maargashira roughly 'Nov-Dec' has come, for which arrangements have to be made in kaartika 'Sept - Oct' month.

sa amaatya pariSat kriiDan paanam eva upasevate |
shoka diineSu na asmaasu sugriivaH kurute dayaam || 4-30-79

79. sugriivaH sa amaatya pariSat kriiDan= Sugreeva, with, ministers, council of, while frolicking; paanam eva upasevate= drinking, alone, absorbed in; shoka diineSu asmaasu= by grief, agonising, in us; na kurute dayaam= not, doing [bestowing,] sympathy.

"Frolicking with all in the council of ministers Sugreeva is absorbed in drinking alone, and he is not sympathising with us who are agonised by grief. [4-30-79]

ucyataam gacCha sugriivaH tvayaa viiraH mahaabala |
mama roSasya yat ruupam bruuyaaH ca enam idam vacaH || 4-30-80

80. mahaabala= oh, great-mighty one; viiraH= oh, brave one; gacCha= you go - to Kishkindha; tvayaa= by you - through you; sugriivaH= [let] Sugreeva; mama roSasya yat ruupam= mine, fury's, which, shape - takes; ucyataam= let it be said; enam= to him; idam vacaH bruuyaaH ca= this, word, be told, also.

"Oh, great-mighty Lakshmana, you may proceed to Kishkindha and let Sugreeva know through you as to how my fury takes shape, and oh, brave one, he may be told this word also. [4-30-80]

na sa sa.mkucitaH pa.nthaa yena vaalii hato gataH |
samaye tiSTha sugriiva maa vaali patham anvagaaH || 4-30-81

81. sugriiva= oh, Sugreeva; samaye tiSTha= by commitment, you abide; hataH vaalii= killed, Vali; yena= by which - path; gataH= has gone; that; pamthaaH= that path; na ca samkucitaH= not, even, tapered off; vaali patham maa anvagaaH= Vali's, path, do not, follow.

" 'Oh, Sugreeva, abide by your commitment. The path by which slain Vali has gone is not tapered off, as such do not tread Vali's path. [4-30-81]

eka eva raNe vaalii shareNa nihato mayaa |
tvaam tu satyaat atikraa.ntam haniSyaami sa baandhavam || 4-30-82

82. mayaa raNe= by me, in conflict; shareNa= with arrow; eka vaalii eva nihataH= singly, Vali, alone, is killed; satyaat ati kraantam= from truthfulness, over, stepped; tvaam tu= you, but; sa baandhavam haniSyaami= along with, kith and kin, I wish to slay.

" 'In a clash Vali is slain singly with my arrow, but I wish to slay you along with your kith and kin since you have transgressed truthfulness. [4-30-82]

tat evam vihite kaarye yat hitam puruSarSabha |
tat tat bruuhi narashreSTha tvara kaala vyatikramaH || 4-30-83

83. puruSarSabha= oh, best one among men - Lakshmana; nara shreSTha= oh, foremost of men - Lakshmana; tat= therefore; kaarye evam vihite= in mission - of search, this way, is scheduled - hampered; yat hitam= which is, appropriate; tat tat bruuhi that, that - all in all, you speak about; tvara= hurry up; kaala vyatikramaH= time, lapse [let not time lapse.]

"Oh, best one among men, Lakshmana, when the mission of searching for Seetha is scheduled in this way but hampered, you speak about all things that are appropriate for us and for Sugreeva even, oh, foremost one among men, hurry up, let there be no time lapse. [4-30-83]

kuruSva satyam mama vaanareshvara
pratishrutam dharmam avekSya shaashvatam |
maa vaalinam preta gato yama kSayam
tvam adya pashyeH mama coditaH sharaiH || 4-30-84

84. vaanareshvara= oh, monkeys king; shaashvatam= perpetual; dharmam= virtuousness; avekSya= on apperceiving; mama pratishrutam= to me, what is promised; satyam kuruSva= as a reality, render it; adya tvam mama sharaiH coditaH= now, you, by my, arrows, driven; preta gataH= dead body, on getting - after death; vaalinam yama kSayam maa pashyeH= to Vali, in Yama, Time-god's, house [hell,] do not, see.

" 'Oh, king of monkeys, on apperceiving the perpetual virtuousness in what you have promised to me, render it as a reality. Otherwise, now driven by my arrows to death, and on going to Yama, the Time-god's Inferno, you will see Vali " Thus Rama appraised Lakshmana about his thinking of Sugreeva. [4-30-84]

sa puurvajam tiivra vivR^iddha kopam
laalapyamaanam prasamiikSya diinam |
cakaara tiivraam matim ugra tejaa
hariishvare maanava va.msha varthanaH || 4-30-85

85. maanava vamsha varthanaH= Manu's, dynasty, augmenter of; ugra tejaa= intensively, resplendent one; saH= he that Lakshmana; tiivra vivR^iddha kopam= by far, verily intensified, with anger - who became ruthlessly uncompassionate; diinam laalapyamaanam= pitiably, prating - small talk; puurva jam= earlier, born one -elder brother; pra samiikSya= clearly, on examining; hariishvare= towards monkeys', king - Sugreeva; tiivram matim cakaara= hostile, mood, he made.

On clearly examining his elder brother Rama, who has become ruthlessly uncompassionate and pitiably prating, the mood of that intensively resplendent Lakshmana, who is an augmenter of Manu's dynasty, has become hostile towards the monkey-king Sugreeva. [4-30-85]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe tri.nsha sargaH

Thus, this is the 30th chapter in Kishkindha 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