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] 54
Introduction
Hanuma advises Angada to not to desert the mainstream kingdom to establish a separate one, which will definitely attract the fury of Sugreeva. Hanuma uses political tactics in pacifying Angada, who is utterly terrorised of Sugreeva in the event of the failure of the task under his leadership
tathaa bruvati taare tu taaraa adhipati var.hcasi |
atha mene hR^itam raajyam hanumaan a.ngadena tat || 4-54-1
atha mene hR^itam raajyam hanumaan a.ngadena tat || 4-54-1
1. taaraa adhipati varcasi= stars, lord [moon, similar in] shine; taare tathaa bruvati= by Lt. Tara, that way, has spoken; atha= then; hanumaan= Hanuma; angadena tat raajyam hR^itam= by Angada that, kingdom, stolen [laying siege to]; [iti] mene= [thus,] deemed.
When Lt Tara whose resplendence is similar to moonshine has spoken that way, then Hanuma deemed that Angada is laying siege to that kingdom of Vanara-s. [4-54-1]
buddhyaa hi aSTa a.ngayaa yuktam catur bala samanvitam |
catur dasha guNam mene hanumaan vaalinaH sutam || 4-54-2
catur dasha guNam mene hanumaan vaalinaH sutam || 4-54-2
2. hanumaan= Hanuma; vaalinaH sutam= of Vali's, son; aSTa angayaa buddhyaa yuktam hi= with eight, parts [eightfold,] intelligence, having, indeed; catuH bala sam anvitam= four, capabilities[tactics,] having; catuH dasha guNam= [having] four, ten [fourteen,] traits; mene= considered as.
Hanuma considered Vali's son Angada indeed as having eightfold intelligence, fourfold tactics, fourteen traits. [4-54-2]
The IQ of an average person is eightfold is said as: þuþr¨ÿa þavaõam caiva grahaõam dh˜raõam tath˜ | ¨ha apoha artha vijñ˜nam tattva jñ˜nam ca dhŸ guõ˜×
shushruuSa assiduously polite - 1] attentiveness shravaNam ardently listening - 2] heedfulness grahanam instantly grasping - 3] receptiveness dhaaraNam continually remembering - 4] retentiveness uuha discrimination of pros and cons - 5] speculativeness apoha indecisiveness about the undesirables and receiving the worthwhile - 6] fastidiousness artha vij~naanam substance's, comprehensive knowledge - 7] omniscience, tattva j~naanam quintessence's, profundity - 8] acumen.
The fourfold tactics or abilities are saama, daana, bheda, danDa 1] placation, 2] presentation, 3] partition, 4] persecution. The other way these four are four abilities mano bala, baahu bala, upaaya bala, bandhu bala self-assuring strengths of self-opinion, self-shoulders, self-ideation and self-consistent supporters.
deþa k˜lajñata d˜rýhyam sarva kleþa sahiÿõut˜ | sarva vijñ˜nit˜ d˜kÿyam ¨rja× samv®ta mantrat˜ | avisamvidit˜ þauryam þaktijñatvam k®tajñat˜ | þaraõa ˜gata vatslyam amarÿatvam ac˜lana | 1] knowledge of place and time, 2] sturdiness, 3] enduring troubles, 4] knowing all possible, 5] skilfulness, 6] self-defence, 7] maintaining confidentiality of strategies, 8] avoiding unwanted debates [or, not uttering lies, 9] courageousness, 10] recognising strengths and weaknesses of one's own and of others also, 11] faithfulness, 12] sheltering the seekers of shelter, 13] showing anger at appropriate times, 14] unwavering in opinions or actions.
aapuuryamaaNam shashvat ca tejo bala paraakramaiH |
shashinam shukla pakSa aadau vardhamaanam iva shriyaa || 4-54-3
bR^ihaspati samam buddhyaa vikrame sadR^isham pituH |
shushruuSamaaNam taarasya shukrasya iva pura.ndaram || 4-54-4
bhartuH arthe parishraantam sarva shaastra vishaaradaH |
abhisa.ndhaatum aarebhe hanumaan a.ngadam tataH || 4-54-5
shashinam shukla pakSa aadau vardhamaanam iva shriyaa || 4-54-3
bR^ihaspati samam buddhyaa vikrame sadR^isham pituH |
shushruuSamaaNam taarasya shukrasya iva pura.ndaram || 4-54-4
bhartuH arthe parishraantam sarva shaastra vishaaradaH |
abhisa.ndhaatum aarebhe hanumaan a.ngadam tataH || 4-54-5
3, 4, 5. shashvat= steadily; tejaH bala paraakramaiH= with spiritedness, mightiness, valorousness; aapuuryamaaNam= he who is brimming over; shukla pakSa aadau= white, fortnight, starting from; shashinam iva= moon, as with; shriyaa vardhamaanam [ angadam]= with grandeur, being broadened, [at Angada]; buddhyaa= by sagacity; bR^ihaspati samam= Brihaspati [Jupiter,] one who is comparable to; vikrame pituH sadR^isham= in intrepidity, father, who mirrors up; shukrasya purandaram iva= for Shukraacaarya, Indra, as with; taarasya= of Lt. Tara - his advices; shushruuSamaaNam= one who is assiduously attentive; bhartuH arthe pari shraantam= in husbander's [king's, Sugreeva's] in concern, overly enervated [Angada]; angadam= to [such ] Angada; sarva shaastra vishaaradaH= in all, scriptures, scholarly - Hanuma; or, sarva shaastra vidaam varam= in all, scripture, knowers, best one i.e., to Angada]; hanumaan= Hanuma; tataH= then; abhisamdhaatum [abhi sam dhaatum]= to confederate - with Sugreeva; aarebhe= started to.
Angada who is steadily brimming over with his spiritedness, mightiness, valorousness, and waxing like the moon starting from day one of White Fortnight of a month, who is comparable to Brihaspati, the Jupiter, in sagacity, who mirrors up his father Vali in intrepidity, but who is now assiduously attentive to the rebellious teachings of Lt. Tara, like Indra who once listened to the un-listenable teachings of demon's mentor, namely Shukraacaarya, as that Angada is overly enervated to fulfil the concerns of the king Sugreeva. Then Hanuma who is the scholar in all scriptures started to confederate the confidence of Angada with the present regime of Sugreeva. [4-54-3, 4, 5]
Indian categorisation of a month does not directly jump to weeks, but firstly into two fortnights, later into weeks and then to days: 1] paurNami, poorNima White Fortnight - where the moon will be waxing from new-moon-day; 2] amaavaasya Black Fortnight - where the moon will be waning to no-moon-day.
sa caturNaam upaayaanaam tR^itiiyam upavarNayan |
bhedayaamaasa taan sarvaan vaanaraan vaakya sa.mpadaa || 4-54-6
bhedayaamaasa taan sarvaan vaanaraan vaakya sa.mpadaa || 4-54-6
6. saH= he - Hanuma; caturNaam upaayaanaam= among four, ideations; tR^itiiyam upavarNayan= third one, while exemplifying; taan sarvaan vaanaraan= them, all, vanara-s; vaakya sampadaa= by words', wealth, [rhetorically]; bhedayaamaasa= schismatically started to secede.
Hanuma then rhetorically started to the schismatic secession of all those vanara-s, who are desirous of avoiding Sugreeva and desiring a hideout, exemplifying the third ideation, namely the partition, among the four political ideations, viz., placation, presentation, partition, persecution. [4-54-6]
The four ideations are saama, daana, bheda, daNDa upaayaaH The ideations for placation, presentation, partition, persecution, in connection with a political adversary.
teSu sarveSu bhinneSu tato abhiiSaya a.ngadam |
bhiiSaNaiH vividhaiH vaakyaiH kopa upaaya samanvitaiH || 4-54-7
bhiiSaNaiH vividhaiH vaakyaiH kopa upaaya samanvitaiH || 4-54-7
7. teSu sarveSu bhinneSu= in them, in all, in defection [from Angada's idea of defecting from Sugreeva]; tataH= then; kopa upaaya samanvitaiH= anger [persecutory,] ideation, containing; bhiiSaNaiH vividhaiH vaakyaiH= with awesome, diverse, sentences [orations]; angadam abhiiSayat= Angada, is overawed - by Hanuma.
When Hanuma made all of the vanara-s to defect from Angada's idea of defecting Sugreeva, then Hanuma further overawed Angada with diverse and awesome orations containing the fourth ideation, namely the persecutory measures, employable by Sugreeva on defectors. [4-54-7]
tvam samartha taraH pitraa yuddhe taareya vai dhruvam |
dR^iDham dhaarayitum shaktaH kapi raajyam yathaa pitaa || 4-54-8
dR^iDham dhaarayitum shaktaH kapi raajyam yathaa pitaa || 4-54-8
8. taareya= oh, Lady Tara's son - Angada; tvam yuddhe= you, in warfare; pitraa samartha taraH= with your father, able, more [abler than]; dhruvam= undeniably; pitaa yathaa= your father, as with; kapi raajyam dR^iDham dhaarayitum shaktaH= monkey, kingdom, unquestionably, to sustain, capable.
"As with your father you are undeniably abler in warfare, oh, the son of Lady Tara, and as with your father you are unquestionably capable enough to sustain the monkey kingdom." Thus Hanuma started to address Angada. [4-54-8]
nityam asthira cittaa hi kapayo hari pu.ngava |
na aaj~naapyam viSahiSyanti putra daaraan vinaa tvayaa || 4-54-9
na aaj~naapyam viSahiSyanti putra daaraan vinaa tvayaa || 4-54-9
9. hari pungava= oh, monkey, the best; kapayaH nityam a+sthira cittaa hi= monkeys, always, not, consistent, at will, isn't it; putra daaraan vinaa= sons, wives, without - separated from them; tvayaa= by you; aaj~naapyam= to be ordered - to remain under your control; na vi SahiSyanti= not, verily, tolerate - they will not abide.
"Oh, best monkey, Angada, monkeys will be inconsistent at their will, isn't it! Separated from their sons and wives they cannot tolerate to remain under your control for a long. [4-54-9]
tvaam na ete hi anuyu.njeyuH pratyakSam pravadaami te |
yathaa ayam jaa.mbavaan niilaH suhotraH ca mahaakapiH || 4-54-10
na hi aham te ime sarve saama daana aadibhiH guNaiH |
daNDena na tvayaa shakyaaH sugriivaat apakarSitum || 4-54-11
yathaa ayam jaa.mbavaan niilaH suhotraH ca mahaakapiH || 4-54-10
na hi aham te ime sarve saama daana aadibhiH guNaiH |
daNDena na tvayaa shakyaaH sugriivaat apakarSitum || 4-54-11
10, 11. pratyakSam te yathaa pra vadaami= obviously, to you, as how, I am telling - I am plainly telling what is obvious; ayam jaambavaan= this, Jambavanta; niilaH= Niila; mahaa kapiH suhotraH ca= great, monkey, Suhotra, also; ete= all these [monkeys]; tvaam= [after] you; na anu yunjeyuH hi= not, at heel, join, isn't it - they won't tagalong you; [tathaa= likewise]; aham na hi= I [too,] will not, definitely, [tagalong you]; te ime= those, these - such as they are they, or, we are; sarve= all of [us]; saama daana aadibhiH guNaiH= placation, presentation, and the like, by tactics; daNDena= [even] by persecution; tvayaa sugriivaat= by you, from Sugreeva; apa karSitum= away, pull - to sidetrack; na shakyaaH= not, possible.
"I plainly tell you what is obvious. This Jambavanta, these monkeys like Niila, and great monkey Suhotra and others do not definitely tagalong you, isn't it. Likewise I too do not definitely tagalong you. Such as we are, it will be impossible for you to sidetrack us from Sugreeva using tactics like placation, presentation or even persecution, isn't so! [4-54-10, 11]
vigR^ihya aasanam api aahuH dur.hbalena baliiyasaa |
aatma rakSaa karaH tasmaat na vigR^ihNiita durbalaH || 4-54-12
aatma rakSaa karaH tasmaat na vigR^ihNiita durbalaH || 4-54-12
12. baliiyasaa dur balena= with mighty, less, mighty; vi gR^ihya= verily, antagonising [at odds with]; aasanam api aahuH= to linger on, even if, [so to] speak; tasmaat aatma rakSaa karaH= therefore, yourself, safeguard, do [guard yourself]; durbalaH na vigR^ihNiita= less mighty [mediocre mighty, mediocrities] not, will be at odds.
"Even if a mightless is at odds with the mighty he can linger on, so to speak, therefore guard yourself, for no mediocrity will be at odds... [4-54-12]
Vividly: 'though moralists say that the mighty shall not fall afoul of the mightless, but their relations will always be in estrangement... and the foulness of mightless with the mighty will run the relations afoul... thus, purchasing the wrath of the mighty by the mightless is futile... and such as you are, you seek asylum in such a cavity as counselled haphazardly by all these fickly monkeys... thus, beware that the mightless is the one who shall strive for self-guarding against the mighty, but not contrariwise...
yaam ca imaam manyase dhaatriim etat bilam iti shrutam |
etat lakSmaNa baaNaanaam iiSat kaaryam vidaaraNe || 4-54-13
etat lakSmaNa baaNaanaam iiSat kaaryam vidaaraNe || 4-54-13
13. yaam imaam dhaatriim= of which, this one, of earth [going underground]; manyase= you suppose; etat bilam iti shrutam= this one, cavity [Black Hole,] thus, heard [by you from Lt. Tara]; lakSmaNa baaNaanaam= for Lakshmana's, arrows; etat vi daaraNe= all this [Black Hole] by far, to split apart; iiSat kaaryam= is a trifling, deed.
"This matter of going underground into that Black Hole which you suppose as a hideout from Sugreeva, as you heard from Lt. Tara and others, but it is a deed of trifle to Lakshmana's arrows, not necessarily for Rama's arrows, in splitting apart whole of that Black Hole in a trice. [4-54-13]
svalpam hi kR^itam indreNa kSipataa hi ashanim puraa |
lakSmaNo nishitaiH baaNaiH bhindyaat patra puTam yathaa || 4-54-14
lakSmaNo nishitaiH baaNaiH bhindyaat patra puTam yathaa || 4-54-14
14. puraa ashanim kSipataa hi= once, Thunderbolt, thudded, indeed; indreNa svalpam kR^itam hi= by Indra, trivial [deed,] done, indeed; lakSmaNaH nishitaiH baaNaiH= Lakshmana, with acute, arrows; patra puTam yathaa= leafy, bowl, as if [it is a]; bhindyaat= will splinter.
"Indeed, once Indra thudded his Thunderbolt on this very underground illusory place, but that act was indeed a trivial deed for that Thunderbolt made a single demon-sized aperture to eliminate a single demon, Maya, which we now call Riksha bila, Black Hole, nevertheless Lakshmana will splinter whole of this Black Hole with his acute arrows, as if it is leafy bowl. [4-54-14]
lakSmaNasya ca naaraacaa bahavaH santi tat vidhaaH |
vajra ashani sama sparshaa giriiNaam api daarakaaH || 4-54-15
vajra ashani sama sparshaa giriiNaam api daarakaaH || 4-54-15
15. vajra ashani sama sparshaa= Thunderbolt, Lightning Flash, equal, in touch [punch]; giriiNaam api daarakaaH= mountains, even, splitters of; tat vidhaaH= that, type of - Thunderbolt-like; bahavaH lakSmaNasya naaraacaa santi= numerous, Lakshmana's, iron-arrows, are there.
"There are numerous iron-arrows with Lakshmana that are kindred to Thunderbolt of Indra, whose punch will be equalling that of Thunderbolt and Lightning Flashes, and which are the splitters of mountains. [4-54-15]
Annex: 'of which you all may have heard, but a few of us like Jaambavanta, Nala, Neea, Lt. Tara and myself bear witness, personally... on piercing the seven sturdy trees Rama's arrow penetrated into the nethermost terrain of earth and resurfaced... then, Lakshmana's arrow can pulverise mountains, isn't so...'
avasthaane yadaa eva tvam aasiSyasi para.ntapa |
tadaa eva harayaH sarve tyakSyanti kR^ita nishcayaaH || 4-54-16
tadaa eva harayaH sarve tyakSyanti kR^ita nishcayaaH || 4-54-16
16. parantapa= oh, enemy-burner - Angada; tvam yadaa eva= you, as and when; ava sthaane= down, place [underground, or, an unworthy place for a crown prince]; aasiSyasi= you settle down; tadaa eva= then, only; sarve harayaH= all, monkeys; kR^ita nishcayaaH= on making, resolve; tyakSyanti= will desert [you.]
"As and when you settle down in that underground, more so, an unbefitting place for a crown prince, oh, enemy-burner Angada, then and there all the monkeys will desert you resolvedly. [4-54-16]
smara.ntaH putra daaraaNaam nitya udvignaa bubhukSitaaH |
kheditaa duHkha shayyaabhiH tvaam kariSyanti pR^iSThataH || 4-54-17
kheditaa duHkha shayyaabhiH tvaam kariSyanti pR^iSThataH || 4-54-17
17. putra daaraaNaam smarantaH= sons, wives, reminiscing; nitya udvignaa= always, sulking; bubhukSitaaH= hungered [for palatability]; duHkha shayyaabhiH= on lament, beds; kheditaaH= made to lament; tvaam pR^iSThataH kariSyanti= you, backwards, they render - they push you back.
"Always sulking and reminiscing on their sons and wives, and hungered for the proximity of their kinfolk and hungered for diverse palatability as any monkey would cherish, even so, lamenting on the beds of lament they push you backwards. [4-54-17]
sa tvam hiinaH suhR^idbhiH ca hita kaamaiH ca ba.ndhubhiH |
tR^iNaat api bhR^isha udvignaH spa.ndamaanaat bhaviSyasi || 4-54-18
tR^iNaat api bhR^isha udvignaH spa.ndamaanaat bhaviSyasi || 4-54-18
18. su hR^idbhiH ca= with good, hearted ones; hita kaamaiH bandhubhiH ca= well, wishers, with relatives, also; hiinaH= devoid of; saH tvam= he, you - such as you are; spandamaanaat tR^iNaat api= shaking, than a straw-blade, even; bhR^isha udvignaH= muchly, sullen [highly frightened]; bhaviSyasi= you will become [end up.]
"Devoid of good-hearted friends and well-wishing relatives, you will become highly sullen in solitariness. Such as you are you will end up as a highly frightened monkey, even from the shaking of a piece of straw.
Or
"Devoid of good-hearted friends and well-wishing relatives, you will become highly sullen in solitariness. Such as you are you will end up as a highly frightened monkey and you will end up much the same as a seamy shaky piece of straw. [4-54-18]
He will become 'a crown prince of straw...' anena parijanai× pari tyakta× t®õ˜t api laghu taro bhavati iti s¨citam - dk if he discards his own people.
ati ugra vegaa nishitaa ghoraa lakSmaNa saayakaaH |
apavR^ittam jighaa.msanto mahaavegaa duraasadaaH || 4-54-19
apavR^ittam jighaa.msanto mahaavegaa duraasadaaH || 4-54-19
19. lakSmaNa saayakaaH= Lakshmana's, arrows; ati ugra vegaa= by far, fiercely, speeded [frantic]; nishitaaH= twingeing; ghoraaH= terrifyingly; apa aavR^ittam= to side, going - sidestepping, you; jighaamsantaH= intended to kill - if targeted to kill you; mahaa vegaa duraasadaaH= highly, speedy [fierily frenetic arrows,] unassailable [here, irreversible.]
"By far, those fiercely frantic arrows of Lakshmana if targeted to kill you, in case you become a sidestepper from loyalties, will be terrifyingly twingeing. Further, those fierily frenetic arrows are irreversible. [4-54-19]
asmaabhiH tu gatam saardham viniitavat upasthitam |
aanupuurvyaat tu sugriivo raajye tvaam sthaapayiSyati || 4-54-20
aanupuurvyaat tu sugriivo raajye tvaam sthaapayiSyati || 4-54-20
20. tu= but; asmaabhiH saa ardham gatam= us, along with, resolute [resolutely,] if gone [if returning to Kishkindha]; viniitavat= like an obedient one; upa sthitam= nearby, staying [staying at his side, flanker]; tvaam= you; sugriivaH= Sugreeva; raajye= in kingdom; aanupuurvyaat= as before, only; sthaapayiSyati= establishes.
"But, if you return to Kishkindha along with us, and if you obediently become Sugreeva's flanker, he establishes you only in kingdom as before. [4-54-20]
dharma raajaH pitR^ivyaH te priiti kaamo dR^iDha vrataH |
shuciH satya pratij~naH ca sa tvaam jaatu na naashayet || 4-54-21
shuciH satya pratij~naH ca sa tvaam jaatu na naashayet || 4-54-21
21. te pitR^ivyaH= your, paternal-uncle - Sugreeva; dharma raajaH= with probity, he gleams - he gleams with probity; priiti kaamaH= affection, desirer of; dR^iDha vrataH= staunchly, dedicated; shuciH= clean [exonerative]; satya pratij~naH ca= to principles, pledged, also; saH tvaam jaatu= he, you, in no way; na naashayet= not, liquidates.
"Your paternal-uncle Sugreeva's gleam is his honesty as he is free of dishonesty, his desire is affection as he is free of aversion, his dedication is staunch as he is free of prevarication, and he himself is exoneration as he is free from exploitation, thus in no way he liquidates you. [4-54-21]
priya kaamaH ca te maatuH tat artham ca asya jiivitam |
tasya apatyam ca na asti anyat tasmaat a.ngada gamyataam || 4-54-22
tasya apatyam ca na asti anyat tasmaat a.ngada gamyataam || 4-54-22
22. te maatuH priya kaamaH ca= you, mother's, well, wisher, also; asya jiivitam tat artham ca= his [Sugreeva's, strife of] life, for that, reason [for the sake of Lady Tara]; tasya anyat apatyam ca na asti= to him [to Sugreeva,] other, posterity, also, not, is there; angada= oh, Angada; tasmaat gamyataam= oh, Angada, therefore, begone [to Kishkindha.]
"He is your mother's well-wisher, the strife of Sugreeva's life is for her only, more so, there is no other posterity to him than you. Oh, Angada, therefore go back to Kishkindha, rather than deflecting, deviating and deserting your own kingdom. [4-54-22]
By these words of advise Hanuma is said to have used all the four tactics of saama, daana, bheda, daNDa upaayaaH 'political ideations of 1] placation, 2] presentation, 3] partition, 4] persecution. This is how that is explained: atra - tvam samartha tara× pitr˜ - 4-54-8 - iti anena s˜ma uktam | - nityam asthira citt˜ - 4-54-9 - iti anena bheda ukta× | - tv˜m j˜tu na n˜þayet - 4-54-21 - anena daõda ukta× | - asm˜bhi× tu gatam s˜rdham - anena d˜nam uktam | evam bhedo api hanumat˜ s˜ma d˜na danõýa p¨rvaka eva k®ta× | tena bhedan˜ angado api bivhŸÿita× | - dk As these references are already there, they are not reiterated here.
iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe catuH pa.ncaashaH sargaH
Thus, this is the 54th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Book IV . Kishkindha Kanda - The Empire of Holy Monkeys
Chapter [Sarga] 55
Introduction
Monkeys decide to fast unto death as they failed in executing Sugreeva command. Sugreeva already said that anyone returning after timeframe might deem himself as dead. Thus, Angada casting aspersions on Sugreeva and his ruthless commands, takes this decision on many counts. All the other monkeys follow the suite.
shrutvaa hanumato vaakyam prashritam dharma sa.mhitam |
svaami satkaara sa.myuktam a.ngado vaakyam abraviit || 4-55-1
svaami satkaara sa.myuktam a.ngado vaakyam abraviit || 4-55-1
1. hanumataH= from Hanuma; prashritam= polite; dharma samhitam= to probity, compliant [righteous words]; svaami= to lord [of Hanuma]; satkaara samyuktam= respect, having [yeomanly]; vaakyam= words; shrutvaa= on hearing; angadaH vaakyam abraviit= Angada, sentence, said.
On hearing the polite and righteous words of Hanuma, which are just yeomanly towards Hanuma's lord, namely Sugreeva, Angada said these sentences. [4-55-1]
sthairyamaatmamanaHshaucamaanR^isha.msyamathaaarjavam - yadva -
sthairyam aatma manaH shaucam aanR^isha.msyam atha aarjavam |
vikramaH caiva dhairyam ca sugriive na upapadyate || 4-55-2
sthairyam aatma manaH shaucam aanR^isha.msyam atha aarjavam |
vikramaH caiva dhairyam ca sugriive na upapadyate || 4-55-2
2. sthairyam= steadiness; aatma manaH shaucam= of soul, heart, cleanliness; aa + nR^ishamsyam= not, cruelty [harmlessness]; atha= then [further more]; aarjavam= frankness; vikramaH caiva= salience, also thus; dhairyam ca= valiance, even; sugriive na upapadyate= in Sugreeva, not, deducible.
"Un-deducible in Sugreeva are his steadiness, or harmlessness, or frankness, also thus salience, or even valiance, further more cleanliness of heart or soul. [4-55-2]
bhraatuH jyeSThasya yo bhaaryaam jiivito mahiSiim priyaam |
dharmeNa maataram yaH tu sviikaroti jugupsitaH || 4-55-3
katham sa dharmam jaaniite yena bhraatraa duraatmanaa |
yuddhaaya abhiniyuktena bilasya pihitam mukham || 4-55-4
dharmeNa maataram yaH tu sviikaroti jugupsitaH || 4-55-3
katham sa dharmam jaaniite yena bhraatraa duraatmanaa |
yuddhaaya abhiniyuktena bilasya pihitam mukham || 4-55-4
3, 4. jugupsitaH= despicable one; yaH= which - Sugreeva; jyeSThasya bhraatuH jiivitaH= elder, brother, while alive and well; dharmeNa maataram= morally, [his - Sugreeva's] mother [like]; bhaaryaam= [his brother's] wife; priyaam mahiSiim= lady love, [and an] empress; sviikaroti= has taken - arrogated; yaH duraatmanaa= which, by that bad-minded [nefarious, Sugreeva]; bhraatraa yuddhaaya abhi niyuktena= who by brother [Vali,] to fightback [the demon,] assigned; yena= by whom; bilasya mukham pihitam= cavity's, mouth, closed; saH= he - Sugreeva; dharmam katham jaaniite= rectitude, how, he knows.
"Which Sugreeva has arrogated his elder brother's wife when that elder brother is still alive and well, where she is morally his motherlike, an empress and a lady love of that elder brother, thus he is despicable, and which Sugreeva closed the mouth of the cavity when his brother in all his belief assigned and stationed him alone at the mouth of the cavity to fightback the demon Dundubhi if he tries to escape, all the more when his own brother is still inside the cavity, thus he is nefarious, how then he can be said as one conversant with moral rectitude? [4-55-3, 4]
satyaat paaNi gR^ihiitaH ca kR^ita karmaa mahaayashaaH |
vismR^ito raaghavo yena sa kasya sukR^itam smaret || 4-55-5
vismR^ito raaghavo yena sa kasya sukR^itam smaret || 4-55-5
5. satyaat paaNi gR^ihiitaH ca= truthfully, hand, on taking [handshake, befriending,] also; kR^ita karmaa mahaayashaaH= facilitated, task, great-glorious one [Rama]; raaghavaH= Raghava is; yena= by whom [by which Sugreeva]; vismR^itaH= is overlooked; saH kasya su kR^itam smaret= he [Sugreeva,] whose [others like us,] good, services, he remembers.
"Which Sugreeva has overlooked no less than the great glorious Raghava, whom he truthfully befriended and from whom his own task of arrogating my kingdom by eliminating my father is facilitated, how then can he remember the good services of others like us? [4-55-5]
For this statement Hanuma may retort saying 'Sugreeva has not overlooked Rama but otherwise engrossed in material comforts. He sent all of us all over to search for Seetha in requital to the help rendered by Rama... is it not the upright conduct of Sugreeva?' For that Angada is ready with an answer as.
lakSmaNasya bhayena iha na adharma bhaya bhiiruNaa |
aadiSTaa maargitum siitaam dharmaH tasmin katham bhavet || 4-55-6
aadiSTaa maargitum siitaam dharmaH tasmin katham bhavet || 4-55-6
6. iha= to here; lakSmaNasya bhayena= of Lakshmana, from fear; siitaam maargitum aadiSTaaH= for Seetha, to search, we are ordered [and sent]; a+dharma bhaya bhiiruNaa= un, scrupulousness, fearing, as a coward; na= not; not as a coward fearing his own unscrupulousness; tasmin dharmaH katham bhavet= in him, scrupulosity, how, manifests.
"He has ordered and sent us for searching Seetha owing to the fear from Lakshmana, but not as a coward fearing his own unscrupulousness, how then can scrupulosity be manifest in him? [4-55-6]
tasmin paape kR^itaghne tu smR^iti bhinne cala aatmani |
aaryaH ko vishvaset jaatu tat kuliino visheSataH || 4-55-7
aaryaH ko vishvaset jaatu tat kuliino visheSataH || 4-55-7
7. paape= sinner - shameful one; kR^itaghne= unthankful one; smR^iti bhinne [hiine]= remembrance, goes against - contrary to tradition, unmindful one; cala aatmani= wavering, mind having - changeful one; tasmin= in him - Sugreeva; jaatu= at anytime; aaryaH= a respectable one; kaH vishvaset= who, believes; visheSataH= especially; tat kuliinaH= to his, one belonging - one belonging to his family.
"Who is that respectable one who can put belief in Sugreeva, while that Sugreeva is shameful by his shameless act of eliminating my father, and unmindful of tradition in usurping my mother and throne, and unthankful in requiting Rama by himself, instead of using us as pawns, and changeful in ignoring his promise to Rama, but in fearing for Lakshmana? Will it be possible especially for one like me belonging to his family? [4-55-7]
raajye putraH pratiSThaapyaH sa guNo nirguNo api vaa |
katham shatru kuliinam maam sugriivo jiivayiSyati || 4-55-8
katham shatru kuliinam maam sugriivo jiivayiSyati || 4-55-8
8. sa guNaH vaa nir guNaH api= with, honesty, or, without, honesty, whether; putraH raajye pratiSThaapyaH= son, in kingdom, is investable; sugriivaH= Sugreeva; shatru kuliinam= enemy's, familial; maam katham jiivayiSyati= me, how, let live.
"Whether a son is honest or dishonest he alone is investable in the kingdom. How then can Sugreeva let me, the one from the family of his enemy, live on? [4-55-8]
This is in reply to Hanuma's advise, 'he establishes you only in kingdom, as before...' as at 4-54-20. But Hanuma cannot rebut Angada for he has no valid proof to show to Angada about Sugreeva's goodness towards Angada, as sermonised by Hanuma in the earlier chapter. Hence, 'better to follow the leader, than to argue...' is the only option left to Hanuma.
bhinna mantro aparaaddhaH ca hiina shaktiH katham hi aham |
kiSkindhaam praapya jiiveyam anaatha iva durbalaH || 4-55-9
kiSkindhaam praapya jiiveyam anaatha iva durbalaH || 4-55-9
9. bhinna mantraH= broken [backfired, my secret] slyness; aparaaddhaH ca= culpable, also; hiina shaktiH= less, power; aham= such as I am; kiSkindhaam praapya= Kishkindha, on reaching; durbalaH anaatha iva= a caitiff, like, a wretch; katham jiiveyam hi= how, I can live, indeed.
"My slyness in planning to live in Black Hole has backfired, I am now culpable in not finding Seetha being the troop leader, and I am a powerless as you all are Sugreeva's side, how then can I live on indeed after reaching Kishkindha, like caitiff turned into a wretch. [4-55-9]
upaa.mshu daNDena hi maam ba.ndhanena upapaadayet |
shaThaH kruuro nR^isha.msaH ca sugriivo raajya kaaraNaat || 4-55-10
shaThaH kruuro nR^isha.msaH ca sugriivo raajya kaaraNaat || 4-55-10
10. shaThaH= disingenuous; kruuraH= ferocious; nR^ishamsaH= barbarous; such as he is; sugriivaH= Sugreeva; raajya kaaraNaat= kingship, for the reason of; maam= me; upaamshu daNDena= by mysterious, punishment; bandhanena= for trammelling; upapaadayet hi= surceases, indeed.
"Indeed he surceases me by some mysterious trammelling punishment, for that Sugreeva becomes disingenuous, ferocious, also barbarous just for the reason of his kingship. [4-55-10]
ba.ndhanaat ca avasaadaat me shreyaH praayopaveshanam |
anujaana.ntu maam sarve gR^iham gacCha.ntu vaanaraaH || 4-55-11
anujaana.ntu maam sarve gR^iham gacCha.ntu vaanaraaH || 4-55-11
11. bandhanaat ca avasaadaat me= than trammels, also, than tramples, to me; praayopaveshanam shreyaH= fast unto death, behoves; sarve vaanaraaH= all, Vanara-s; maam anujaanantu= my [proposal]; be acquiescent; gR^iham gacChantu= to dwelling place, may go back.
"Fast unto death behoves me than trammels and tramples, thus you all be acquiescent to my proposal and you may go back to your dwellings. [4-55-11]
aham vaH pratijaanaami na gamiSyaami aham puriim |
iha eva praayam aasiSye shreyo maraNam eva me || 4-55-12
iha eva praayam aasiSye shreyo maraNam eva me || 4-55-12
12. aham vaH pratijaanaami= I am, to you all, reiterating; aham puriim na gamiSyaami= I am, to city, not, I wish to go; iha eva praayam aasiSye= here, only, fast unto death, I will sit out; me maraNam eva shreyaH= to me, death, alone, is expedient.
"I am reiterating to you all that I do not wish to go to the city of Kishkindha, and here only I sit fasting unto death, as death alone is expedient to me. [4-55-12]
abhivaadana puurvam tu raajaa kushalam eva ca |
abhivaadana puurvam tu raaghavau balashaalinau || 4-55-13
vaacyaH taataH yaviiyaan me sugriivo vaanara iishvaraH |
abhivaadana puurvam tu raaghavau balashaalinau || 4-55-13
vaacyaH taataH yaviiyaan me sugriivo vaanara iishvaraH |
13, 14a. balashaalinau= formidable two; raaghavau= Raghava-s; abhivaadana puurvam tu= deference, afore, but [firstly paying deference]; [kushalam eva ca= well-being, thus, also asked about]; vaanara iishvaraH= vanara-s, lord; me yaviiyaan taataH= my, younger, father; raajaa sugriivaH= king, Sugreeva; abhivaadana puurvam tu kushalam= deference, afore, but [firstly paying deference]; eva ca= thus, only; vaacyaH= be asked after.
"On my behalf Raghava-s wellbeing may be enquired firstly paying deference to them, so also the wellbeing of my paternal uncle and king may be enquired, only after paying deference to that lord of vanara-s. [4-55-13, 14a]
aarogya puurvam kushalam vaacyaa maataa rumaa ca me || 4-55-14
maataram caiva me taaraam aashvaasayitum arhatha |
prakR^ityaa priya putraa saa saanukroshaa tapasvinii || 4-55-15
vinaSTam maam iha shrutvaa vyaktam haasyati jiivitam |
maataram caiva me taaraam aashvaasayitum arhatha |
prakR^ityaa priya putraa saa saanukroshaa tapasvinii || 4-55-15
vinaSTam maam iha shrutvaa vyaktam haasyati jiivitam |
14b, 15, 16a. me maataa rumaa ca= my, [step-] mother, Ruma, also; aarogya puurvam= [her] healthiness, regarding; kushalam vaacyaa= well-being, be spoken [asked after]; me maataram taaraam caiva= my, of mother, Lady Tara, also thus; aashvaasayitum arhatha= to solace, apt of you; prakR^ityaa saanukroshaa= by her nature, warm-hearted; priya putraa= having cherished, son [who cherishes her more]; tapasvinii= austerely one; saa= she - such as she is - my mother Lady Tara; iha= now; maam vinaSTam shrutvaa= me, as perished one, on hearing; vyaktam jiivitam haasyati= obviously, life, leaves off.
"My step-mother Ruma may be asked after regarding her healthiness. And it will be apt of you to solace my mother Lady Tara, who by her nature is a warm-hearted and austerely lady who cherishes her son more, and such as she is she will obviously leave off her life on hearing that I breathed my last." So said Angada to all monkeys. [4-55-14b, 16a]
etaavat uktvaa vacanam vR^iddhaan taan abhivaadya ca || 4-55-16
vivesha a.ngado bhuumau rudan darbheSu durmanaaH |
vivesha a.ngado bhuumau rudan darbheSu durmanaaH |
16b, 17a. etaavat vacanam uktvaa= to that point, words, on speaking; taan vR^iddhaan abhivaadya ca= them, older [vanara-s, available there,]on paying deference, also; angadaH= Angada; rudan= while puling; dur mukhH= bad-faced - glum, facedly; bhuumau darbheSu vivesha= on ground, on sacred grass, entered - reclined.
On speaking to that point and after paying deference to older vanara-s available there, Angada puling glum facedly reclined on the sacred grass spread on ground. [4-55-16b, 17a]
tasya sa.mvishataH tatra rudanto vaanara R^iSabhaaH || 4-55-17
nayanebhyaH pramumucuH uSNam vai vaari duHkhitaaH |
nayanebhyaH pramumucuH uSNam vai vaari duHkhitaaH |
17b, 18a. tasya tatra samvishataH= his [Angada's,] apropos to, his becoming recumbent; vaanara R^iSabhaaH= vanara-s, [other] outstanding ones; duHkhitaaH rudantaH= emotionally, sobbing; nayanebhyaH uSNam vaari= from pairs of eyes, heated [seething,] verily [effusive,] water [teardrops]; pramumucuH= sluiced down.
Apropos to Angada's recumbency on ground, the other outstanding Vanara-s snivellingly sluiced down seethingly effusive teardrops emotionally. [4-55-17b, 18a]
sugriivam caiva nindantaH prasha.nsantaH ca vaalinam || 4-55-18
parivaarya a.ngadam sarve vyavasyan praayam aasitum |
parivaarya a.ngadam sarve vyavasyan praayam aasitum |
18b, 19a. sarve sugriivam nindantaH= they all, of Sugreeva, disesteeming; vaalinam prashansantaH ca= of Vali, esteeming, also; angadam parivaarya= Angada, gathering around; praayam aasitum= for fast unto death, to sit down; vyavasyan= decided to.
While disesteeming Sugreeva but esteeming Vali, all of the vanara-s have gathered around Angada deciding to sit down for fasting unto death in step with Angada. [4-55-18b, 19a]
tat vaakyam vaali putrasya vij~naaya plavaga R^iSabhaaH || 4-55-19
upaspR^ishya udakam sarve praak mukhaaH samupaavishan |
dakSiNa agreSu darbheSu udak tiiram samaashritaaH || 4-55-20
mumuurSavao harishreSTaa etat kshamam iti sma ha |
upaspR^ishya udakam sarve praak mukhaaH samupaavishan |
dakSiNa agreSu darbheSu udak tiiram samaashritaaH || 4-55-20
mumuurSavao harishreSTaa etat kshamam iti sma ha |
19b, 20, 21a. vaali putrasya= Vali, son of; tat vaakyam= that, sentence; vij~naaya= on discerning; plavaga R^iSabhaaH= fly-jumpers, best ones; sarve hari shreSTaa== all, monkey, best ones; etat= all this [as said by Angada]; kshamam iti= appropriate, thus [agreeing]; mumuurSavaH= bent on self-immolation; upaspR^ishya udakam= on touching, water; udak tiiram= northern, shore; samaashritaaH= positioning [themselves]; praak mukhaaH= eastward, facing; dakSiNa agreSu darbheSu= on southerly, edges [of grass,] on sacred grass; sam upaavishan= readily, became decumbent. sma ha= they are, indeed.
Those best ones among fly-jumpers on discerning the words of Angada, the son of Vali, and agreeing to what all said by Angada as appropriate, they positioned themselves on the sacred grass after touching waters sacramentally. The sacred-grass is spread as sacred beds to cast off their lives. The edges of grass blades are positioned southward. As they are on that northern shore of southern ocean, all those best monkeys who are bent on to self-immolation, they became recumbent facing eastward. [4-55-19b, 21a]
raamasya vana vaasam ca kshayam dasharathasya ca || 4-55-21
janasthaana vadham caiva vadham caiva jaTaayuSaH |
haraNam caiva vaidehyaa vaalinaH ca vadham tathaa |
raama kopam ca vadataam hariiNaam bhayam aagataH || 4-55-22
janasthaana vadham caiva vadham caiva jaTaayuSaH |
haraNam caiva vaidehyaa vaalinaH ca vadham tathaa |
raama kopam ca vadataam hariiNaam bhayam aagataH || 4-55-22
21b, 22. raamasya vana vaasam ca= Rama's, forest, living, also; dasharathasya kshayam ca= of Dasharatha, dying, also; janasthaana vadham caiva= Janasthaana's, causing calamity, also thus; jaTaayuSaH vadham caiva= of Jataayu, casualty, also thus; vaidehyaa haraNam caiva= of Vaidehi, stealing, also thus; tathaa= thus; vaalinaH ca vadham= Vali's, slaying; raama kopam ca= Rama's, anger [at Sugreeva]; vadataam= while they are talking - about those topics; hariiNaam bhayam aagataH= for monkeys, dread, came upon [the monkeys.]
An unknown apprehensive dread came upon those monkeys when they discussed Rama's living in forests, Dasharatha's demise, calamity caused to Janasthaana, casualty to Jataayu, like that the stealing of Vaidehi and slaying of Vali. [4-55-21, 22]
Here Maheshvara Tiirtha says that 'an apprehensive dread swept over them subconsciously...' not because of the past episodes, but due to some future events, where their becoming pray to some unknown carnivore, namely Sampaati, is apprehended. Thus, their fasting unto death, as per scriptural sanction is going to fail.
sa sa.mvishadbhiH bahubhiH mahiidharo
mahaaadri kuuTa pramitaiH plava.ngamaiH |
babhuuva sannaadita nirdara antaro
bhR^isham nadadbhiH jaladaiH iva a.mbaram || 4-55-23
mahaaadri kuuTa pramitaiH plava.ngamaiH |
babhuuva sannaadita nirdara antaro
bhR^isham nadadbhiH jaladaiH iva a.mbaram || 4-55-23
23. samvishadbhiH= while recumbent; mahaa adri kuuTa pramitaiH= great, mountain, top, mirroring; bahubhiH plavangamaiH= many, by fly-jumpers; bhR^isham= highly; sannaadita= made stridently; nirdara antaraH= caves, entrails; saH mahiidharaH= that, mountain; nadadbhiH= while strident; jaladaiH ambaram iva= [filled] with clouds, skyscape, as with; babhuuva= became.
While those many fly-jumpers who mirror up great mountaintops by their physique are recumbent discussing stridently, the entrails of caves of mountain are rendered strident, and that mountain itself appeared like skyscape filled with strident clouds about to burst a good fortune. [4-55-23]
iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe pa.nca pa.ncaashaH sargaH
Thus, this is the 55th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Book IV : Kishkindha Kanda - The Empire of Holy Monkeys
Chapter [Sarga] 56
Introduction
Sampaati hears about Jataayu's death when Angada cites it while lamenting for their misfortune. He praises that Jataayu is better off than the vanara-s for he encountered Ravana and attained martyrdom. On listening his brother's name and news of his death, Sampaati, who firstly wanted to gluttonise all the vanara-s, seeks their help to lower him down from mountain heights, to listen more of his brother Jataayu.
upaviSTaaH tu te sarve yasmin praayam giri sthale |
harayo gR^idhra raajaH ca tam desham upacakrame || 4-56-1
saa.mpaatiH naama naamnaa tu cira jiivii viha.mgamaH |
bhraataa jaTaayuSaH shriimaan prakhyaata bala pauruSaH || 4-56-2
harayo gR^idhra raajaH ca tam desham upacakrame || 4-56-1
saa.mpaatiH naama naamnaa tu cira jiivii viha.mgamaH |
bhraataa jaTaayuSaH shriimaan prakhyaata bala pauruSaH || 4-56-2
1, 2. te sarve harayaH= those, all, monkeys; yasmin giri sthale= at which, mountain, tableland; praayam upaviSTaaH tu= self-immolation, sat down; tam desham= to that, area; cira jiivii= long, lived [sempiternal]; gR^idhra raajaH= eagle, kingly; naamnaa saampaatiH naama= by name, Sampaati, known as; jaTaayuSaH bhraataa= Jataayu's, brother; shriimaan= celebrated one; prakhyaata bala pauruSaH= one renowned, for forcefulness, aggressiveness; vihamgamaH upacakrame= sky-flyer [eagle,] arrived there.
At which mountain's tableland those monkeys sat down for self-immolation, to that area the elder brother of Jataayu, a kingly eagle known as Sampaati by name, one renowned one for his forcefulness and aggressiveness, and a celebrated and sempiternal sky-flying eagle has arrived. [4-56-1, 2]
ka.ndaraat abhiniS.hkramya sa vindhyasya mahaagireH |
upaviSTaan hariin dR^iSTvaa hR^iSTaatmaa giram abraviit || 4-56-3
upaviSTaan hariin dR^iSTvaa hR^iSTaatmaa giram abraviit || 4-56-3
3. saH= he [Sampaati]; mahaa gireH= from great-mountain; vindhyasya= of Vindhya; kandaraat= from cave; abhi niS kramya= on coming out; upaviSTaan hariin dR^iSTvaa= those who sat down, monkeys, on seeing; hR^iSTa atmaa giram abraviit= gladdened, at heart, words, spoke.
On coming out of the cave of the great-mountain Vindhya, Sampaati is gladden at heart to see the monkeys sitting down there, and he spoke these words. [4-56-3]
vidhiH kila naram loke vidhaanena anuvar.htate |
yathaa ayam vihito bhakSyaH ciraat mahyam upaagataH || 4-56-4
yathaa ayam vihito bhakSyaH ciraat mahyam upaagataH || 4-56-4
4. loke= in world; vidhiH= fate / god; vidhaanena= procedurally [fatefully]; naram= after human; anuvartate kila= follows, indeed; yathaa= why because; ciraat= long-awaited; mahyam vihitaH= to me, fated; ayam bhakSyaH upa aagataH= this, food, came nigh of me.
"Whether it is good or bad, fate indeed follows humans in this world procedurally, why because, this fated and long-waited food has now come nigh of me... [4-56-4]
para.mparaaNaam bhakSiSye vaanaraaNaam mR^itam mR^itam |
uvaaca etat vacaH pakSii taan niriikSya plava.mgamaan || 4-56-5
uvaaca etat vacaH pakSii taan niriikSya plava.mgamaan || 4-56-5
5. vaanaraaNaam paramparaaNaam= of vanara-s, in the series; mR^itam mR^itam= dead one, on dying - whoever is dead while fasting, or, whomever I kill sequentially; bhakSiSye= I wish to eat; taan plavamgamaan niriikSya= them, fly-jumpers, on seeing; pakSii= bird Sampaati; etat vacaH uvaaca= these, words spoke.
"I wish to eat them frugally, killing one by one and eating one by one, preying on one on one day, and then preying upon the other on the other day..." thus that bird spoke those words on seeing the massy fly-jumpers. [4-56-5]
Here some translate this as 'I wish to eat the one by one as and when that monkey falls dead, then the next, on its falling dead...' In such a case, Angada would not have bothered or feared for this eagle, because it wants to vulture upon a cadaver. No need to fear if death occurs prior to their becoming prey to Sampaati. He feared to become the prey of eagle, whereby their sacred immolation is also going to fail along with other failures like searching Seetha, transgressing timeframe, hiding in Black Hole etc. Besides, a vulture is the most unpredictable bird, if it comes to it food.
tasya tat vacanam shrutvaa bhakSa lubdhasya pakSiNaH |
a.ngadaH param aayasto hanuuma.ntam atha abraviit || 4-56-6
a.ngadaH param aayasto hanuuma.ntam atha abraviit || 4-56-6
6. bhakSa lubdhasya= food, greedy [gormandising]; tasya pakSiNaH tat vacanam shrutvaa= that, bird's, that, word, on hearing; atha= then; angadaH param aayastaH= Angada, becoming highly, breathless; hanuumantam abraviit= to Hanuma, spoke.
On hearing the words of that gormandising bird, Angada became highly breathless and then spoke to Hanuma. [4-56-6]
pashya siitaa - gR^idhraa - apadeshena saakSaat vaivasvato yamaH |
imam desham anupraapto vaanaraaNaam vipattaye || 4-56-7
imam desham anupraapto vaanaraaNaam vipattaye || 4-56-7
7. siitaa apadeshena= Seetha, in the name of; [or, gR^idhraa apadeshena= eagle, in the name of]; vaivasvataH yamaH= Sun's son, Yama, the Terminator; saakSaat= manifestly; vaanaraaNaam vipattaye= for monkeys', fatality; imam desham anupraaptaH= to this, area, arrived; pashya= look.
"Look! In the name of an eagle, the son of the Sun, Yama, the Terminator, has manifestly arrived at this area for the fatality of monkeys... thus ill luck is still haunting us... [4-56-7]
Some mms have the name of Seetha compared to Yama, saying that Yama come in the name of Seetha, while some say it is Sampaati. Here Sampaati is taken as the manifestation of Death, rather than Seetha.
raamasya na kR^itam kaaryam na kR^itam raaja shaashanam |
hariiNaam iyam aj~naataa vipattiH sahasaa aagataa || 4-56-8
hariiNaam iyam aj~naataa vipattiH sahasaa aagataa || 4-56-8
8. raamasya kaaryam na kR^itam= Rama's, task, not, done; raaja shaashanam na kR^itam= king's, decree, not, done; by us; hariiNaam= for monkeys; iyam a+ j~naataa vipattiH= this, not, known, catastrophe; sahasaa aagataa= abruptly, bechanced.
"We fulfilled neither Rama's task, nor the decree of our king, but this unknown catastrophe has abruptly bechanced for the monkeys... [4-56-8]
vaidehyaaH priya kaamena kR^itam karma jaTaayuSaa |
gR^idhra raajena yat tatra shrutam vaH tat asheSataH || 4-56-9
gR^idhra raajena yat tatra shrutam vaH tat asheSataH || 4-56-9
9. vaidehyaaH priya kaamena= for Vaidehi, to please [to do good,] wishing to; gR^idhra raajena= eagle, by kingly; jaTaayuSaa= by Jataayu; tatra= there [in Janasthaana]; yat karma kR^itam= which, deed, is done; tat= that - deed of confronting Ravana; a +sheSataH= without, remainder [completely]; vaH shrutam= by you al, heard.
"You all have heard in its entirety what deed the kingly Jataayu has done wishing to do good to Vaidehi... [4-56-9]
tathaa sar.hvaaNi bhuutaani tiryak yoni gataani api |
priyam kur.hvanti raamasya tyaktvaa praaNaan yathaa vayam || 4-56-10
priyam kur.hvanti raamasya tyaktvaa praaNaan yathaa vayam || 4-56-10
10. tathaa= like that; tiryak yoni gataani api= in animal, uterus, gone in [birthed in animality,] even; sarvaaNi bhuutaani= all, beings; praaNaan tyaktvaa= lives. o forgoing; raamasya priyam kurvanti= for Rama, agreeable things, are doing; yathaa vayam= as with, us.
"Like that all beings, even those birthed in animality, are doing what that is agreeable to Rama even on forgoing their own lives, as with us... [4-56-10]
anyonyam upakur.hvanti sneha kaaruNya yantritaaH |
tataH tasya upakaara artham tyajata aatmaanam aatmanaa || 4-56-11
tataH tasya upakaara artham tyajata aatmaanam aatmanaa || 4-56-11
11. sneha kaaruNya yantritaaH= camaraderie, concern, by instinct; [tiryak yoni gataani api= in animal, uterus, birthed in, even]; anyonyam upakurvanti= mutually, succouring; tataH= therefore; tasya= for his [Rama's]; upakaara artham= succour, for purpose of; aatmaanam aatmanaa tyajata= one's self [soul,] by oneself [soulfully,] may leave off.
"Even animals will be mutually succouring by their instinct of concern and camaraderie, therefore, let each of us leave off our souls, soulfully... [4-56-11]
priyam kR^itvaa hi raamasya dharmaj~nena jaTaayuSaa |
raaghava arthe parishraantaa vayam sa.mtyakta jiivitaaH || 4-56-12
kaa.ntaaraaNi prapannaaH sma na ca pashyaama maithiliim |
raaghava arthe parishraantaa vayam sa.mtyakta jiivitaaH || 4-56-12
kaa.ntaaraaNi prapannaaH sma na ca pashyaama maithiliim |
12, 13a. dharmaj~nena jaTaayuSaa= right, knowing [conscientious,] by Jataayu; raamasya priyam kR^itvaa hi= for Rama, likable [act,] is done, isn't it; vayam= we [too]; raaghava arthe== Raghava, in the cause of; parishraantaa= overtired; samtyakta jiivitaaH= on leaving [the fear of,] our lives - without caring for our lives; kaantaaraaNi prapannaaH sma= in forests, obtained, we have; maithiliim na ca pashyaama= Maithili, not, even, we saw.
"Conscientious Jataayu has done a deed much liked by Rama, and we too have been trekking the forests without caring even for our lives in the cause of Rama, but we have not seen Maithili... [4-56-12, 13a]
sa sukhii gR^idhra raajaH tu raavaNena hato raNe |
muktaH ca sugriiva bhayaat gataH ca paramaam gatim || 4-56-13
muktaH ca sugriiva bhayaat gataH ca paramaam gatim || 4-56-13
13b, 13c. raNe raavaNena hataH= in combat, by Ravana, one who is killed; saH gR^idhra raajaH tu= he that, eagle, kingly one, on his part; sukhii= a happy [soul]; sugriiva bhayaat muktaH ca= from Sugreeva, fear of, relieved, also; paramaam gatim gataH ca= Sublimity, on Avenue, departed, also.
"He that kingly eagle Jataayu who is killed by Ravana is a happy soul, and he is even relieved from the fear of Sugreeva as he departed on the Avenue of Sublimity... [4-56-13b, c]
Sugreeva is not only the sovereign of monkeys but to all animal worlds also, and even to all birds of Aves kingdom, nidificatis aves, apes, oves... as Virgil would say. So slain by Ravana, Jataayu is absolved of sin and fear of Sugreeva, as well. Maheshvara Tiirtha.
jaTaayuSo vinaashena raaj~no dasharathasya ca |
haraNena ca vaidehyaaH sa.mshayam harayo gataaH || 4-56-14
haraNena ca vaidehyaaH sa.mshayam harayo gataaH || 4-56-14
14. jaTaayuSaH vinaashena= Jataayu's, by the ending; raaj~naH dasharathasya ca= king, Dasharatha's [end,] also; vaidehyaaH haraNena ca= of Vaidehi, purloin, also; harayaH samshayam gataaH= monkeys, in doubt [predicament,] piled into.
"By the ending of Jataayu and by the end of Dasharatha, also by the purloin of Vaidehi, all of the monkeys are piled into a predicament... [4-56-14]
Vividly: 'If Jataayu is not killed Seetha would not be abducted, even if Seetha is abducted, should Jataayu be living he might have detailed that abduction, and Rama might not have come to Kishkindha, but would have gone to Lanka straightaway. At least, if Dasharatha is not dead he would have called Rama and others back to Ayodhya, thus the question of Seetha's abduction does not arise. Because these two are dead, Seetha is abducted and their deaths became a deadly predicament for us... the monkeys...'
raama lakSmaNayoH vaasaam araNye saha siitayaa |
raaghavasya ca baaNena vaalinaH ca tathaa vadhaH || 4-56-15
raama kopaat asheSaaNaam raakSasaam ca tathaa vadham |
kaikeyyaa vara daanena idam ca vikR^itam kR^itam || 4-56-16
raaghavasya ca baaNena vaalinaH ca tathaa vadhaH || 4-56-15
raama kopaat asheSaaNaam raakSasaam ca tathaa vadham |
kaikeyyaa vara daanena idam ca vikR^itam kR^itam || 4-56-16
15, 16. kaikeyyaa vara daanena= to Kaikeyi, boon, by giving; siitayaa saha= Seetha, along with; araNye= in forest; raama lakSmaNayoH= of Rama, Lakshmana; vaasaam= dwelling; tathaa= as a result; raaghavasya baaNena= by Raghava's, arrow; vaalinaH vadhaH ca= Vali's, slaying, also; tathaa= as a result; raama kopaat= Rama, by fury; a + sheSaaNaam= without, leftovers; raakSasaam vadham ca= of demons, eliminating, also; idam vi kR^itam ca= this, wrong, deed [quandary,] also; kR^itam= is done [bechanced.]
"Just by giving boons to Kaikeyi, the quandaries like Rama's dwelling in forests along with Seetha and Lakshmana, as a result Rama's fury eliminating complete demons of Janasthaana, and as a result Raghava's arrow exterminating Val, have come to pass." Thus Angada is lamenting. [4-56-15,16]
tat asukham anukiirtitam vaco
bhuvi patitaan ca niriikshya vaanaraan |
bhR^isha cakita matiH mahaamatiH
kR^ipaNam udaahR^itavaan sa gR^idhraraajaH || 4-56-17
bhuvi patitaan ca niriikshya vaanaraan |
bhR^isha cakita matiH mahaamatiH
kR^ipaNam udaahR^itavaan sa gR^idhraraajaH || 4-56-17
17. anu kiirtitam= eulogised; a+sukham= not, comfortable; tat vacaH= that, word - that information; [shrutvaa= on hearing]; bhuvi patitaan vaanaraan niriikshya= on ground, fallen [lay recumbent,] at monkeys, on observing; mahaamatiH= high, minded; saH gR^idhra rajaH [raaT]= he, eagles, king; bhR^isha= highly; cakita= perturbed; matiH= with mind; kR^ipaNam udaahR^itavaan= sorrowfully, spelled out - said word to the wise.
On observing the monkeys who lay recumbent on ground and on hearing them eulogising the death of Jataayu he that king of eagles Sampaati is highly perturbed at that uncomfortable information about Jatayu, and that high minded Sampaati sorrowfully spelled out this word. [4-56-17]
Some versions of Valmiki Ramayana end this chapter with this verse and continue next verses in the next chapter.
tat tu shrutvaa tadaa vaakyam a.ngadasya mukha udgatam |
abraviit vacanam gR^idhraH tiikSNa tuNDo mahaasvanaH || 4-56-18
abraviit vacanam gR^idhraH tiikSNa tuNDo mahaasvanaH || 4-56-18
18. tiikSNa tuNDaH= sharp [shredder,] billed; mahaa svanaH= thunderously, voicing; gR^idhraH= eagle; angadasya mukha udgatam= from Angada's, mouth, came out; tadaa= thus; tat vaakyam shrutvaa= that, sentence, on hearing; vacanam abraviit= sentence, said.
That shredder-billed eagle Sampaati said this sentence voicing thunderously on hearing words voiced by Angada. [4-56-18]
ko ayam giraa ghoSayati praaNaiH priyatarasya me |
jaTaayuSo vadham bhraatuH ka.mpayan iva me manaH || 4-56-19
jaTaayuSo vadham bhraatuH ka.mpayan iva me manaH || 4-56-19
19. me to me; praaNaiH priya tarasya= by lives, precious, more than; bhraatuH jaTaayuSaH vadham= of [my] bother, Jataayu's, about slaying; me manaH kampayan iva= my, heart, to quake, as though; giraa ghoSayati= by speech, who announces; ayam kaH= this one, who is.
"Who speaks to announce as though to quake my heart that Jatayu, the more precious brother of mine than my own lives, is slain? [4-56-19]
katham aasiit janasthaane yuddham raakSasa gR^idhrayoH |
naamadheyam idam bhraatuH cirasya adya mayaa shrutam || 4-56-20
naamadheyam idam bhraatuH cirasya adya mayaa shrutam || 4-56-20
20. janasthaane= in Janasthaana; raakshasa gR^idhrayoH= between demon, eagle; yuddham= combat; katham aasiit= how, occasioned; bhraatuH idam naamadheyam= of brother this, name; mayaa adya= by me, today; cirasya shrutam= after a long time, heard.
"How a combat occasioned between that eagle and a demon in Janasthaana, and how am I hearing this name of my brother after a long time... [4-56-20]
icCheyam giri durgaat ca bhavadbhiH avataaritum |
yaviiyaso guNaj~nasya shlaaghaniiyasya vikramaiH || 4-56-21
ati diirghasya kaalasya parituSTo asmi kiirtitanaat |
yaviiyaso guNaj~nasya shlaaghaniiyasya vikramaiH || 4-56-21
ati diirghasya kaalasya parituSTo asmi kiirtitanaat |
21, 22a. giri durgaat= from mountain, soars; bhavadbhiH ava taaritum= by you, to down, lowered; icCheyam= I wish to; guNa j~nasya= virtue, knower - straightforward; vikramaiH shlaaghaniiyasya= by valour, praiseworthy; yaviiyasaH= of younger brother; ati diirghasya kaalasya= after much, long, time; kiirtitanaat= by [your] praising; parituSTaH asmi= gladdened, I am.
"I wish you to get me down from these mountain soars. After a long time I have heard about my younger brother who is straightforward, praiseworthy for his valour, and I am glad that too spoke of him praisefully... [4-56-21, 22a]
tat icCheyam aham shrotum vinaasham vaanara R^iSabhaaH || 4-56-22
bhraatuH jaTaayuSaH tasya janasthaana nivaasinaH |
bhraatuH jaTaayuSaH tasya janasthaana nivaasinaH |
22b, 23a. vaanara R^iSabhaaH= oh, vanara, bullish ones - best ones; tat= thereby; aham= I; janasthaana nivaasinaH= in Janasthaana, dweller - when he was in bhraatuH= [as he is my] brother; tasya jaTaayuSaH= of his, of Jataayu; vinaasham shrotum icCheyam= of death, to listen, I wish to.
"Thereby, oh, best vanara-s, I wish to listen about the death of my brother Jataayu when he was in Janasthaana... [4-56-22b, 23a]
tasya eva ca mama bhraatuH sakhaa dasharathaH katham || 4-56-23
yasya raamaH priyaH putro jyeSTho guru jana priyaH |
yasya raamaH priyaH putro jyeSTho guru jana priyaH |
23b, 24a. guru jana priyaH raamaH= for doyen, people, pleasant [creditable to,] Rama; yasya= whose [Dasharatha's]; priyaH putraH jyeSThaH= dear, son, eldest one; dasharathaH= [such a] Dasharatha; mama bhraatuH tasya eva ca sakhaa= my, bother, his [to Jataayu,] alone, also, friend; katham [mR^itam]= how, [died.]
"Whose eldest and dear son is Rama, the creditable one for doyens, that Dasharatha is the friend of my brother Jatayu/ But how did Dasharatha pass away? [4-56-23b, 24a]
suurya a.mshu dagdha pakSatvaat na shaknomi visarpitum |
icCheyam parvataat asmaat avatartum arindamaaH || 4-56-24
icCheyam parvataat asmaat avatartum arindamaaH || 4-56-24
24b, c. arindamaaH= oh, enemy-chasteners; suurya amshu dagdha pakSatvaat= by Sun's, rays, burnt, owing to such wings; vi sarpitum= to widely, spread - lessened wing-spread; na shaknomi= not, capable I am; [tasmaat= therefore]; asmaat parvataat= from this, mountain; ava tartum= down, climb; icCheyam= I wish to.
"I am incapable to spread my wings widely as they are burnt by Sun's rays, hence oh, enemy-chasteners, I wish you to lower me down from this mountain..." Thus Sampaati sought for the help of monkeys. [4-56-24b, c]
iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe SaT pa.ncaashaH sargaH
Thus, this is the 56th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Book IV : Kishkindha Kanda - The Empire of Holy Monkeys
Chapter [Sarga] 57
Introduction
Angada informs Sampaati of their plight in searching for Seetha. As a part of it, he also details the plight of Rama. He explains that Seetha is unseen even after their meticulous search, thereof they transgressed the order of Sugreeva, thereby they did not return to Kishkindha, and therefore they resorted to fast-unto-death.
shokaat bhraSTa svaram api shrutvaa te hari yuuthapaaH |
shraddadhuH na eva tat vaakyam karmaNaa tasya shankitaaH || 4-57-1
shraddadhuH na eva tat vaakyam karmaNaa tasya shankitaaH || 4-57-1
1. hari yuuthapaaH= monkey, commanders; shokaat bhraSTa svaram api= by sadness, spoiled [husky,] voiced, though; tat vaakyam shrutvaa= that, word [of Sampaati,] on hearing; but; tasya karmaNaa shankitaaH= by his [Sampaati's,] deed - fact [as a powerful eagle,] doubting; na eva shraddadhuH= not, even, believed - disbelieved Sampaati.
Though Sampaati's voice is turned husky by his sadness for the demise of his brother Jataayu, the monkey commanders doubtingly disbelieved neither him nor even his words by the fact of his being an eagle intending to kill and eat up all the monkeys. [4-57-1]
te praayam upaviSTaaH tu dR^iSTvaa gR^idhram plava.mgamaaH |
cakruH buddhim tadaa raudraam sarvaan naH bhakSayiSyati || 4-57-2
cakruH buddhim tadaa raudraam sarvaan naH bhakSayiSyati || 4-57-2
2. praayam upaviSTaaH= for fast-unto-death, those who sat on; te plavamgamaaH= those, fly-jumpers; gR^idhram dR^iSTvaa= eagle, on seeing; tadaa= then; naH sarvaan bhakSayiSyati= us, all of us, it wishes to eat; thinking so; raudraam buddhim cakruH =furious, thinking, they made - they are furious at eagle.
On seeing the eagle those fly-jumpers who sat for fast-unto-death have become furious at the eagle thinking that, "that eagle wishes to eat up all of us..." Thus, the monkeys deliberated the eagle's words. [4-57-2]
sarvathaa praayam aasiinaan yadi naH bhakSayiSyati |
kR^ita kR^ityaa bhaviSyaamaH kSipram siddhim ito gataaH || 4-57-3
kR^ita kR^ityaa bhaviSyaamaH kSipram siddhim ito gataaH || 4-57-3
3. praayam aasiinaan= for fast-unto-death, we who sit with; naH bhakSayiSyati yadi= us, it wishes to eat, if; itaH kSipram siddhim gataaH= from here, quickly, deliverance, on going into - on getting; sarvathaa kR^ita kR^ityaa bhaviSyaamaH= anywise, achieved, with achievement, we will be - our ends will be achieved.
"We are sitting for fast-unto-death and if that eagle wishes eat us let it be so... then our deliverance will be achieved in anyway and we will go to heaven from here..." Thus, some other monkeys gave thought to lower that eagle down. [4-57-3]
etaam buddhim tataH cakruH sarve te hari yuuthapaaH |
avataarya gireH shR^i.ngaat gR^idhram aaha a.ngadaH tadaa || 4-57-4
avataarya gireH shR^i.ngaat gR^idhram aaha a.ngadaH tadaa || 4-57-4
4. tataH= then; te sarve hari yuuthapaaH= they, all, monkey, chiefs; etaam buddhim cakruH= this kind of, thinking, they made; gR^idhram gireH shR^ingaat= eagle from mountain's, top; avataarya= brought down; tadaa angadaH= then, Angada; aaha= spoke to it.
When all of the monkey chiefs made up their mind in this way, then some of them on going to the mountaintop brought that eagle down, and then Angada spoke to the eagle. [4-57-4]
babhuuvuH R^ikSarajo naama vaanarendraH prataapavaan |
mama aaryaH paarthivaH pakSin dhaarmikau tasya ca aatmajau || 4-57-5
sugriivaH caiva valii ca putrau ghana balau ubhau |
loke vishruta karmaa abhuut raajaa vaalii pitaa mama || 4-57-6
mama aaryaH paarthivaH pakSin dhaarmikau tasya ca aatmajau || 4-57-5
sugriivaH caiva valii ca putrau ghana balau ubhau |
loke vishruta karmaa abhuut raajaa vaalii pitaa mama || 4-57-6
5, 6: pakSin= oh, bird; prataapavaan= valorous one; vaanarendraH= among monkeys, outstanding one; mama aaryaH= to me, noble [my grandfather]; R^ikSarajaH naama= Rikshaja, known as; paarthivaH babhuuvuH= king, was there; ghana balau= greatly, mighty ones; ubhau= both; sugriivaH caiva valii ca= Sugreeva, also thus, Vali, also; tasya= his; dhaarmikau= generous ones; aatmajau putrau= own, sons; mama pitaa vaalii= my, father, Vali; loke vishruta karma= in world, highly renowned, [bold] acts; raajaa abhuut= king, he became.
"Oh, bird, my noble grandfather is known as Rikshaja who was a valorous and an outstanding monkey among all monkeys, was the king of monkeys. He has two generous and great mighty sons namely Vali and Sugreeva. My father Vali was highly renowned in the world for his bold acts, and he became the king later to my grandfather... [4-57-5, 6]
raajaa kR^itsnasya jagataH ikSvaakuuNaam mahaarathaH |
raamo daasharathiH shriimaan praviSTo daNDakaa vanam || 4-57-7
lakSmaNena saha bhraatraa vaidehyaa ca api bhaaryayaa |
pituH nidesha nirato dharmam panthaanam aashritaH || 4-57-8
raamo daasharathiH shriimaan praviSTo daNDakaa vanam || 4-57-7
lakSmaNena saha bhraatraa vaidehyaa ca api bhaaryayaa |
pituH nidesha nirato dharmam panthaanam aashritaH || 4-57-8
7, 8: ikSvaakuuNaam= among Ikshvaku-s; mahaarathaH= great-charioteer; kR^itsnasya jagataH raajaa= for entire, world, king; shriimaan= peerless person; daasharathiH= Dasharatha's, son; raamaH= Rama; pituH nidesha nirataH= father's, directives, abides by; dharmam panthaanam aashritaH= righteous, course of conduct, opting for; bhraatraa lakSmaNena saha= brother, Lakshmana, along with; bhaaryayaa vaidehyaa ca api= wife, Vaidehi, also, even; daNDakaa vanam praviSTaH= Dandaka, forest, moved into.
"Among Ikshvaku-s there is a great-charioteer, a king for the entire world, a peerless person, and he is the son of Dasharatha, namely Rama, and abiding by his father's directives and opting for righteous course of conduct, he moved into Dandaka forests along with his brother Lakshmana and even with his wife Vaidehi... [4-57-7, 8]
tasya bhaaryaa janasthaanaat raavaNena hR^itaa balaat |
raamasya ca pituH mitram jaTaayuH naama gR^idhra raaT || 4-57-9
dadarsha siitaam vaidehiim hriyamaaNaam vihaayasaa |
raamasya ca pituH mitram jaTaayuH naama gR^idhra raaT || 4-57-9
dadarsha siitaam vaidehiim hriyamaaNaam vihaayasaa |
9, 10a: tasya bhaaryaa= his, wife; janasthaanaat raavaNena= from Janasthaana, by Ravana; balaat hR^itaa= forcibly, is abducted; raamasya pituH mitram= Rama's, father's, friend; jaTaayuH naama gR^idhra raaT= Jataayu, named, eagle, king; vihaayasaa= by skyway; hriyamaaNaam vaidehiim siitaam= being abducted, princess from Videha kingdom; at Seetha; dadarsha= saw.
"Ravana forcibly abducted his wife from Janasthaana, namely Seetha, the princess from Videha kingdom, and a kingly eagle named Jataayu, who is a friend of Rama's father Dasharatha, has seen her while she was being abducted by skyway. [4-57-9, 10a]
raavaNam viratham kR^itvaa sthaapayitvaa ca maithiliim |
parishraantaH ca vR^iddhaH ca raavaNena hato raNe || 4-57-10
parishraantaH ca vR^iddhaH ca raavaNena hato raNe || 4-57-10
10b, c. raavaNam vi ratham kR^itvaa= Ravana is, without [defective,] chariot, on making; sthaapayitvaa ca maithiliim= on holding over, even, Maithili [from abduction]; pari shraantaH ca= overly, tired, also; vR^iddhaH ca= being old; raNe raavaNena hataH= in confrontation, by Ravana, killed.
"Jatayu is overly tired when he made Ravana's chariot defective and withheld Maithili from abduction as he is senescent, then Ravana killed him in that conflict... [4-57-10b, c]
evam gR^idhro hataH tena raavaNena baliiyasaa |
sa.nskR^itaH ca api raameNa gataH ca gatim uttamaam || 4-57-11
sa.nskR^itaH ca api raameNa gataH ca gatim uttamaam || 4-57-11
11. gR^idhraH= eagle; evam= in this way; baliiyasaa tena raavaNena hataH= by mighty, by him, by Ravana, is killed; raameNa sanskR^itaH ca api= by Rama, solemnised by [performed], obsequies, also, even; uttamaam gatim gataH= sublime, on avenue, he departed.
"Thus that eagle was killed by that mighty Ravana, but solemnised by the obsequies performed by Rama, he departed on a sublime avenue to heavens... [4-57-11]
tato mama pitR^ivyeNa sugriiveNa mahaatmanaa |
cakaara raaghavaH sakhyam saH avadhiit pitaram mama || 4-57-12
mama pitraa viruddho hi sugriivaH sacivaiH saha |
nihatya vaalinam raamaH tataH tam abhiSecayat || 4-57-13
cakaara raaghavaH sakhyam saH avadhiit pitaram mama || 4-57-12
mama pitraa viruddho hi sugriivaH sacivaiH saha |
nihatya vaalinam raamaH tataH tam abhiSecayat || 4-57-13
12, 13. tataH raaghavaH mama pitR^ivyeNa= then, Raghava, with my, paternal uncle; mahaa aatmanaa sugriiveNa sakhyam cakaara= with great-souled [intellectual autocrat,] with Sugreeva, made, friendship; saH mama pitaram avadhiit= he [Sugreeva,] my, father, got killed; sugriivaH sacivaiH saha= Sugreeva, ministers, along with; mama pitraa viruddhaH= with my, father, antagonised; so my father interdicted them; raamaH vaalinam nihatya= Rama, Vali, on killing; tataH tam abhiSecayat- then, him [Sugreeva,] is anointed.
"Then Raghava made friendship with my paternal uncle Sugreeva, an intellectual autocrat, and Sugreeva got my father killed. Since Sugreeva antagonised my father, my father interdicted him along with his ministers, and Rama killed my father Vali and anointed Sugreeva... [4-57-12, 13]
sa raajye sthaapitaH tena sugriivo vaanareshvaraH |
raajaa vaanara mukhyaanaam tena prasthaapitaa vayam || 4-57-14
raajaa vaanara mukhyaanaam tena prasthaapitaa vayam || 4-57-14
14. tena raajye sthaapitaH= by him [by Rama,] in kingdom, established [enthroned]; vaanara iishvaraH saH sugriivaH= vanara-s', ruler, he, that Sugreeva; vaanara mukhyaanaam raajaa= of [all] vanara, chiefs, he is the king; tena vayam prasthaapitaa= by him, we all are, expedited.
"Rama enthroned Sugreeva as the ruler of all vanara-s and that king of all vanara chiefs expedited all of us... [4-57-14]
evam raama prayuktaaH tu maargamaaNaaH tataH tataH |
vaidehiim na adhigacChaamo raatrau suurya prabhaam iva || 4-57-15
vaidehiim na adhigacChaamo raatrau suurya prabhaam iva || 4-57-15
15. evam raama prayuktaaH tu= thus, by Rama, spearheaded, though; tataH tataH maargamaaNaaH= there, there, while searching; raatrau suurya prabhaam iva= in night, sun, shine, as with; vaidehiim na adhigacChaamaH= at Vaidehi, not, we attained.
"Though we are spearheaded by Rama and though we searched thereabouts for Vaidehi at the behest of Sugreeva, as with a nightly sunshine Vaidehi is unattainable for us... [4-57-15]
te vayam daNdakaaraNyam vicitya susamaahitaaH |
aj~naanaat tu praviSTaaH sma dharaNyaa vivR^itam bilam || 4-57-16
aj~naanaat tu praviSTaaH sma dharaNyaa vivR^itam bilam || 4-57-16
16. te vayam= they, we were - such as we were; su samaahitaaH= very, meticulously; daNdaka araNyam= Dandaka forest; vicitya= having searched, a + j~naanaat tu= without, knowledge [unwittingly,] but; dharaNyaa vivR^itam bilam= earth's, wide-opened, hole [Black Hole]; praviSTaaH sma= entered, we have.
"Such as we were we searched Dandaka forest very meticulously, but we unwittingly entered into a wide-opened Black Hole of the earth... [4-57-16]
mayasya maayaa vihitam tat bilam ca vicinvataam |
vyatiitaH tatra naH maasaH yaH raaj~naa samayaH kR^itaH || 4-57-17
vyatiitaH tatra naH maasaH yaH raaj~naa samayaH kR^itaH || 4-57-17
17. mayasya maayaa vihitam= by demon Maya's, with wizardary, crafted; tat bilam vicinvataam= that, hole, while searching; naH= for us; yaH raaj~naa samayaH kR^itaH= which, by king, time, framed; maasaH= month; tatra vyatiitaH= in there, elapsed.
"During our search in that Black Hole, which was crafted by the wizardry of demon Maya, the month fixed by our king for our return has been elapsed... [4-57-17]
te vayam kapi raajasya sarve vacana kaariNaH |
kR^itaam sa.msthaam atikraantaa bhayaat praayam upaasitaaH || 4-57-18
kR^itaam sa.msthaam atikraantaa bhayaat praayam upaasitaaH || 4-57-18
18. kapi raajasya vacana kaariNaH= monkey, king's, word [order,] executives [bound]; sarve te vayam= all, such as, we are; kR^itaam samsthaam ati kraantaa= made [established,] norm, over, stepped; bhayaat praayam upaasitaaH= owing to fear [from Sugreeva,] fast-unto-death, we sat down.
"We who are all supposed to execute the order of our king, we have exceeded the established norm of timeframe, and for fear of fury from our king Sugreeva we sat down for fast-unto-death... [4-57-18]
kruddhe tasmin tu kaakutsthe sugriive ca sa lakSmaNe |
gataanaam api sarveSaam tatra naH na asti jiivitam || 4-57-19
gataanaam api sarveSaam tatra naH na asti jiivitam || 4-57-19
19. tasmin kaakutsthe= that, Kakutstha Rama; sa lakSmaNe= with, Lakshmana; sugriive ca= with Sugreeva, also; kruddhe= while becoming infuriated; tatra= there [to Kishkindha]; gataanaam api= on going, even; naH sarveSaam jiivitam na asti= for us, all, survival, not, will be there.
"When Rama along with Lakshmana, and even Sugreeva will be infuriated by our infringement of time, and even on our going to Kishkindha, as infringers there will be no survival for all of us..." Thus Angada narrated their plight to Sampaati. [4-57-19]
iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe sapta pa.ncaashaH sargaH
Thus, this is the 57th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Book IV : Kishkindha Kanda - The Empire of Holy Monkeys
Chapter [Sarga] 58
Introduction
Sampaati informs Angada about Seetha, Ravana, and Lanka after narrating his and his brother Jataayu's flights and plights. Sampaati narrates what he has seen when Seetha was abducted by Ravana and concludes her to be Seetha for she was incessantly calling for Rama's help. He gives an account of the lavish city Lanka as an eagle which has seen that city from this shore of ocean, though he cannot fly as the scorching sun previously burnt both of his wings. Then the returnless monkeys on getting a bare beacon of indication from the lighthouse called Sampaati, they feel highly rejoiced on the seashore
iti uktaH karuNam vaakyam vaanaraiH tyakta jiivitaiH |
sa baaSpo vaanaraan gR^idhraH pratyuvaaca mahaasvanaH || 4-58-1
sa baaSpo vaanaraan gR^idhraH pratyuvaaca mahaasvanaH || 4-58-1
1. tyakta jiivitaiH vaanaraiH= with [almost] purged, lives, by vanara-s; iti karuNam vaakyam uktaH= in this way, in dreary, words, one who is spoken to - Sampaati; mahaa svanaH gR^idhraH= thunder, voiced, eagle [Sampaati]; sa baaSpaH= with, tears; vaanaraan uvaaca= to vanara-s, spoke.
When those monkeys whose lives are almost purged spoke to Sampaati with such dreary words, that thunder-voiced eagle tearfully spoke to those vanara-s. [4-58-1]
yaviiyaan mama sa bhraataa jaTaayuH naama vaanaraaH |
yam aakhyaata hatam yuddhe raavaNena baliiyasaa || 4-58-2
yam aakhyaata hatam yuddhe raavaNena baliiyasaa || 4-58-2
2. vaanaraaH= oh, vanara-s; yam= whom; baliiyasaa raavaNena= by mighty one, by Ravana; yuddhe hatam [iti] aakhyaata= in combat, felled, [thus,] being said; jaTaayuH naama= Jataayu, named one; saH mama yaviiyaan bhraataa= he is, mine, younger, brother.
"Oh, vanara-s, of whom it is enounced that mighty Ravana felled him in a combat, that one is my younger brother named Jatayu... [4-58-2]
vR^iddha bhaavaat apakSatvaat shR^iNvan tat api mar.hSaye |
na hi me shaktiH adya asti bhraatuH vaira vimokSaNe || 4-58-3
na hi me shaktiH adya asti bhraatuH vaira vimokSaNe || 4-58-3
3. tat shR^iNvan api= that, though hearing, even; vR^iddha bhaavaat= old, owing to [oldness]; a +pakSatvaat= without, wings [owing to winglessness]; marSaye= I have to resign myself; me adya= to me, now - presnetly I am; bhraatuH vaira vimokSaNe= brother's, enemy's, to release [to retaliate]; shaktiH na asti hi= capacity, not, is there, indeed.
"Even though I hear that my brother is slain I have to resign myself from any activity owing to my oldness and my winglessness, and presently I am indeed incapacitated to retaliate my brother's enemy... [4-58-3]
puraa vR^itra vadhe vR^itte sa ca aham ca jaya eSiNau |
aadityam upayaatau svo jvala.ntam rashmi maalinam || 4-58-4
aadityam upayaatau svo jvala.ntam rashmi maalinam || 4-58-4
4. puraa vR^itra vadhe vR^itte= once, demon Vritta's, elimination, was taking place; saH ca aham ca= he, also, I, also; jaya eSiNau= surpassing, desiring us two; jvalantam rashmi maalinam= scorching, rays, having [sun]; aadityam upa yaatau= to sun, near, we travelled; svaH= we are happening to be - [in historical present tense,] we happened to be - we flew sunward.
"Once, when the elimination of demon Vritta was taking place at the hand of Indra, we two eagle-brothers sportively desiring to surpass each other flew sunward, and we have gone very near to the scorch-rayed sun... [4-58-4]
aavR^itya aakaasha maargeNa javena svar gatau bhR^isham |
madhyam praapte ca suurye ca jaTaayuH avasiidati || 4-58-5
madhyam praapte ca suurye ca jaTaayuH avasiidati || 4-58-5
5. aakaasha maargeNa aavR^itya= by sky, way, spreading over - covering [the sky]; bhR^isham javena svar gatau= with high, speed, to firmament, we have gone; [jvalantam] suurye= [scorching of] sun; madhyam praapte [tu]= mid [day, noontide,] bechanced, when; jaTaayuH avasiidati= Jataayu, [started to] founder.
"Covering the skyway we have gone to firmament much speedily, then bechanced is noontide and thus bechanced is the scorching of the noontime sun, and then Jataayu started to founder... [4-58-5]
tam aham bhraataram dR^iSTvaa suurya rashmibhiH arditam |
pakSaabhyam Chaadayaamaasa snehaat parama vihvalam || 4-58-6
pakSaabhyam Chaadayaamaasa snehaat parama vihvalam || 4-58-6
6. bhraataram tam= brother, at him; suurya rashmibhiH arditam= by sun's, rays, one who is thwarted; dR^iSTvaa= on seeing; him, who is; parama vihvalam= highly, fretful [Jataayu]; aham= I have; snehaat= by friendship [by brotherliness]; pakSaabhyam Chaadayaamaasa= by [my] both wings, I started to cover.
"On seeing him who is being thwarted by scorching sunrays, then I started to cover my highly fretful brother with both of my wings in all my brotherliness... [4-58-6]
nirdagdha patraH patito vindhye aham vaanararSabhaaH |
aham asmin vasan bhraatuH pravR^ittim na upalakSaye || 4-58-7
aham asmin vasan bhraatuH pravR^ittim na upalakSaye || 4-58-7
7. vaanararSabhaaH= oh, vanara chiefs; aham= I; nir dagdha patraH= with completely, burnt, wings; vindhye patitaH= in Vindhya [mountains, I] fell down; asmin= in there - in Vindhya range; vasan= while living [constrainedly]; aham bhraatuH pravR^ittim= I, brother's, experiences [tidings]; na upa lakSaye= not, towards, I marked out - I gave no attention.
"And oh, vanara-chiefs, when sunrays have utterly burned my wings I fell down on this Mt. Vindhya, and while living hereabouts constrainedly, I could pay no attention to my brother's experiences or, at least his existence, or otherwise..." So lamented old Sampaati. [4-58-7]
jaTaayuSaH tu evam ukto bhraatraa sampaatinaa tadaa |
yuva raajo mahaapraaj~naH pratyuvaaca a.ngadaH tadaa || 4-58-8
yuva raajo mahaapraaj~naH pratyuvaaca a.ngadaH tadaa || 4-58-8
8. tadaa= then; jaTaayuSaH bhraatraa sampaatinaa= Jataayu's, brother, by Sampaati; evam uktaH= in that way, he who is spoken - Angada; mahaa praaj~naH= highly, discerning; yuva raajaH angadaH= young, king [crown prince,] Angada; tadaa prati uvaaca= again, replied.
When Sampaati the brother of Jataayu spoke in that way, then the highly discerning crown prince Angada replied him. [4-58-8]
jaTaayuSo yadi bhraataa shrutam te gaditam mayaa |
aakhyaahi yadi jaanaasi nilayam tasya rakSasaH || 4-58-9
aakhyaahi yadi jaanaasi nilayam tasya rakSasaH || 4-58-9
9. te gaditam= by you, said; mayaa shrutam= by me, heard - I consider what you have said; jaTaayuSaH bhraataa yadi= of Jataayu, you are brother, if; jaanaasi yadi= you know, if; tasya rakSasaH nilayam= that, demon's, residence [whereabouts]; aakhyaahi= you tell; [or, yadi jaTaayuSaH bhraataa asi= if, Jataayu's, brother, you are; yadi mayaa gaditam te shrutam= if, by me, said, by you, heard. That is, 'if you are the brother of Jataayu and if you have heard whatever I have said in praise of Jataayu, you please tell...]
"If you are the brother of Jataayu, if you have heard whatever I have said in praise of Jataayu, and if you are aware of the whereabouts of Ravana... please tell it... [4-58-9]
adiirgha darshinam tam vaa raavaNam raakSasaadhipam |
antike yadi vaa duure yadi jaanaasi sha.msa naH || 4-58-10
antike yadi vaa duure yadi jaanaasi sha.msa naH || 4-58-10
10. a+ diirgha darshinam= not, long, sighted [near-sighted, bigoted]; raakshasa adhamam= demon, knavish; tam raavaNam= about him, that Ravana; antike vaa= [his location,] nearby, whether; duure yadi vaa= faraway, if, or; jaanaasi yadi= you know, if; naH shamsa= to us, you inform.
"If you are aware of the location of that bigoted and knavish demon Ravana, please inform us. Doesn't matter whether that location is nearby or far off as we can search far and wide..." Thus Angada asked Sampaati. [4-58-10]
tato abraviit mahaatejaa bhraataa jyeSTho jaTaayuSaH |
aatma anuruupam vacanam vaanaraan sa.mpraharSayan || 4-58-11
aatma anuruupam vacanam vaanaraan sa.mpraharSayan || 4-58-11
11. tataH= then; jaTaayuSaH jyeSThaH bhraataa= of Jataayu, elder, brother; mahaa tejaa= high, spirited - Sampaati; vaanaraan= monkeys; sam pra harSayan= well, highly, gladdening; aatma anuruupam= self, befitting; vacanam= words; abraviit= spoke.
Then Sampaati, the high-spirited elder brother of Jataayu, spoke these words that are self-befitting and that would highly gladden the monkeys. [4-58-11]
nirdagdha pakSo gR^idhro aham gata viiryaH plavam gamaaH |
vaa~N maatreNa tu raamasya kariSye saahyam uttamam || 4-58-12
vaa~N maatreNa tu raamasya kariSye saahyam uttamam || 4-58-12
12. plavam gamaaH= oh, fly-jumpers; nirdagdha pakSaH= completely burnt, one having such wings; gata viiryaH= vanished, valiance; gR^idhraH aham= eagle, I am; vaak maatreNa tu= verbally, in the least, but; raamasya uttamam saahyam kariSye= of Rama [task,] best, service, I wish to render.
"I am an eagle with utterly burnt wings and vanished valiance, even then, I wish to render a best service in the task of Rama, at least verbally... [4-58-12]
jaanaami vaaruNaan lokaan viSNoH traivikramaan api |
deva asura vimardaam ca hi amR^itasya ca ma.nthanam || 4-58-13
deva asura vimardaam ca hi amR^itasya ca ma.nthanam || 4-58-13
13. vaaruNaan lokaan= pertaining to Rain-god, [nether] worlds; trai vikramaan= pertaining to triple treading [on all universe]; viSNoH api [lokaan]= of Vishnu, even, [about upper worlds - trodden by Vishnu]; deva asura vi mardaam ca= gods, demons, ghastly, combats, also; amR^itasya manthanam ca= ambrosia's, churning, also; jaanaami= I know [I saw]
"I have seen the netherworlds of Rain-god viz., earth and its substrata like atala. vitala, sutala, paataala terrains... and I have even seen those empyrean worlds that were triply trodden by Vishnu, and the intermediary regions of upper and lower worlds where gods and demons combated ghastlily, and because I am that aged I have also seen the unseeable Milky Ocean when it was churned for ambrosia... [4-58-13]
raamasya yat idam kaaryam kartavyam prathamam mayaa |
jarayaa ca hatam tejaH praaNaaH ca shithilaa mama || 4-58-14
jarayaa ca hatam tejaH praaNaaH ca shithilaa mama || 4-58-14
14. raamasya yat idam kaaryam= Rama's, that which, this, task - is there, that one is; maya prathamam kartavyam= by me, firstly, to be done; jarayaa mama tejaH hatam= by oldness, my, vigour is, marred; praaNaaH ca shithilaa= vitality, is also, decrepit.
"It is I who am to render service in this task of Rama firstly, than you vanara-s, as the common enemy of Rama and Jataayu is my first enemy, but I am decrepit as oldness has marred my vigour and vitality... [4-58-14]
taruNii ruupa sa.mpannaa sarva aabharaNa bhuuSitaa |
hriyamaaNaa mayaa dR^iSTaa raavaNena duraatmanaa || 4-58-15
kroshantii raama raama iti lakSmaNa iti ca bhaaminii |
bhuuSaNaani apavidhyantii gaatraaNi ca vidhunvatii || 4-58-16
hriyamaaNaa mayaa dR^iSTaa raavaNena duraatmanaa || 4-58-15
kroshantii raama raama iti lakSmaNa iti ca bhaaminii |
bhuuSaNaani apavidhyantii gaatraaNi ca vidhunvatii || 4-58-16
15. dur aatmanaa= by black, hearted one; raavaNena hriyamaaNaa= by Ravana, being stolen away; taruNii= a young lady; ruupa sampannaa= in mien, richly; sarva aabharaNa bhuuSitaa= all [every,] jewellery, embellished with; raama raama iti= Rama, Rama, thus; lakSmaNa iti ca= Lakshmana, thus, even; kroshantii= she who is bewailing; bhuuSaNaani apa vidhyantii= ornament, down, throwing; gaatraaNi vi dhunvatii ca= limbs, highly, wriggling, also; bhaaminii= a lady in fury; mayaa dR^iSTaa= by me, seen.
"I have seen a youngish lady while she is being stolen away by the black-hearted demon Ravana. She richly in her mien, embellished with every befitting jewellery for a princess, and that lady in fury was bewailing calling, 'Rama... Rama...' even calling 'Lakshmana...' and she was throwing her ornaments down and her limbs were highly wriggly to set herself free from that demon... [4-58-15, 16]
suurya prabhaa iva shaila agre tasyaaH kausheyam uttamam |
asite raakSase bhaati yathaa vaa taDit a.mbude || 4-58-17
asite raakSase bhaati yathaa vaa taDit a.mbude || 4-58-17
17. asite raakSase= blackish, in demon [demon's flank]; tasyaaH uttamam kausheyam= her, best, ochry silk sari; [asite] shaila agre=[blackish ] mountain, on top; suurya prabhaa iva= sun, shine, as with; vaa= or; [asite] ambude taDit yathaa= [in blakish,] in waters [of ocean,] lightning, as with; bhaati= dazzling.
"In the flank of that blackish demon her best ochry silk-sari was dazzling like sunshine atop a blackish mountain, or like lighting athwart a blackish ocean... [4-58-17]
Thus expression ambude taDit yathaa is also said as vidyut iva ambare - vidyut iva ambude in other mms, meaning 'lightning with a backdrop of blue-black sky or ocean...'
taam tu siitaam aham manye raamasya parikiirtanaat |
shruuyataam me kathayato nilayam tasya rakSasaH || 4-58-18
shruuyataam me kathayato nilayam tasya rakSasaH || 4-58-18
18. raamasya pari kiirtanaat= Rama's, excessive, by laudation of; taam tu siitaam aham manye= her, on her part, as Seetha, I, deem; tasya rakSasaH= of that, demon's; nilayam= location; kathayataH= while I say; me shruuyataam= from me, you hear.
"Thus, I deem her to be Seetha by her excessive laudation of Rama, and let the location of that demon be heard from me while I say about it... [4-58-18]
putro vishravasaH saakSaat bhraataa vaishravaNasya ca |
adhyaaste nagariim la.nkaam raavaNo naama raakshasaH || 4-58-19
adhyaaste nagariim la.nkaam raavaNo naama raakshasaH || 4-58-19
19. vishravasaH putraH= of Vishravasa, son; saakSaat= manifestly [literally]; vaishravaNasya bhraataa ca= of Vaishravana [Kubera's,] brother; raavaNaH naama= Ravana, known as; raakshasaH= a demon; lankaam nagariim adhyaaste= Lanka, city, presides over.
"Literally, he is the son of Vishravasa and brother of Kubera, and he presides over the city named Lanka and he is known as Ravana... [4-58-19]
Here the style of Valmiki is extolled. Jataayu tells the very same first foot of this verse in Aranya Kanda, and when he was about to say this verse's second foot, he dies. It will be like this in Aranya Kanda at 3-68-16: putro vishravasaH saakshaat bhrataa vaishravaNasya ca | iti uktvaa durlabhaan praaNaan mumoca patageshvara || And if Jataayu would have said the second foot as above, stating that 'he is Ravana and he is Lanka...' there would be no Kishkindha canto, nor Vali, nor Sugreeva, nor even Hanuma, and his Sundara Kanda, as Rama would have gone to Lanka, straightaway. Ramayana is still living as great literary work because it has this kind of melodramatic montages on very many occasions. The family tree of Ravana is given in the endnote.
ito dviipe samudrasya sa.mpuurNe shata yojane |
tasmin la.nkaa purii ramyaa nirmitaa vishvakarmaNaa || 4-58-20
tasmin la.nkaa purii ramyaa nirmitaa vishvakarmaNaa || 4-58-20
20. itaH= from here; sampuurNe shata yojana= all in all, hundred, yojana-s - in distance; samudrasya dviipe [dviipaH]= in oceanic, island [an island - is there]; tasmin= therein; vishvakarmaNaa nirmitaa= by Vishvakarma, Divine-Architect, built; ramyaa lankaa purii= lavish. Lanka, city - is there.
"There is a lavish city in the oceanic island afar a hundred yojana-s all in all from here, which Vishvakarma, the Divine-Architect, has built, and it is called Lanka. [4-58-20]
jaa.mbuunadamayaiH dvaaraiH citraiH kaa.ncana vedikaiH |
praasaadaiH hema varNaiH ca mahadbhiH susamaakR^itaa || 4-58-21
praakaareNa arka varNena mahataa ca samanvitaa |
praasaadaiH hema varNaiH ca mahadbhiH susamaakR^itaa || 4-58-21
praakaareNa arka varNena mahataa ca samanvitaa |
21, 22a. jaambuunadamayaiH citraiH dvaaraiH= with completely golden, amazing, doors; kaancana vedikaiH= with golden, podia [of verandas]; hema varNaiH ca= golden, in tinge; mahadbhiH praasaadaiH= huge ones, with multi-storey buildings; su samaa kR^itaa= very, evenly [symmetrically,] made [built]; arka varNena= with sun, coloured - dazzling like sun; mahataa praakaareNa= with gigantic, rampart; sam anvitaa= well [securely,] joined [closed in.]
"Its multi-storied buildings are built very symmetrically and they will be in golden tinge with completely golden doors. The golden podia of verandas are amazing. That city is securely enclosed in a gigantic rampart that will be dazzling in the colour of sun... [4-58-21, 22a]
tasyaam vasati vaidehii diinaa kausheya vaasinii || 4-58-22
raavaNa antaHpure ruddhaa raakSasiibhiH surakSitaa |
janakasya aatmajaam raaj~naH tasyaam drakSyatha maithiliim || 4-58-23
raavaNa antaHpure ruddhaa raakSasiibhiH surakSitaa |
janakasya aatmajaam raaj~naH tasyaam drakSyatha maithiliim || 4-58-23
22b, 23. diinaa= pitiable one; kausheya vaasinii= ochry-silk-sari, wearer of; vaidehii= such a Vaidehi; tasyaam= therein that Lanka; raavaNa antaHpure= in Ravana's, palace-chambers; ruddhaa= baulked; raakSasiibhiH su rakSitaa= by demonesses, highly, sentineled; vasati= lives [she is lodged]; tasyaam= in there [in Lanka]; raaj~naH janakasya aatmajaam= king, Janaka's, daughter; maithiliim= Maithili; drakSyatha= you can see [find.]
"Therein that Lanka pitiable Vaidehi wearing ochry silk sari is lodged in the palace-chambers of Ravana, highly sentineled and baulked by demonesses, and you can find king Janaka's daughter Maithili in there... [4-58-22b, 23]
The ochry silk sari is for continuity reasons. As there were no continuity girls or continuity men, [namely, the persons responsible for agreement of detail between different sessions of filming,] the poet himself became one and repeats this 'gold-yellow-red coloured silk sari of Seetha...' oft times.
la.nkaayaam atha guptaayaam saagareNa sama.ntataH |
sa.mpraapya saagarasya a.ntam sa.mpuurNam shata yojanam || 4-58-24
aasaadya dakSiNam tiiram tato drakSyatha raavaNam |
tatra eva tvaritaaH kSipram vikramadhvam plava.mgamaaH || 4-58-25
sa.mpraapya saagarasya a.ntam sa.mpuurNam shata yojanam || 4-58-24
aasaadya dakSiNam tiiram tato drakSyatha raavaNam |
tatra eva tvaritaaH kSipram vikramadhvam plava.mgamaaH || 4-58-25
24. plavamgamaaH= oh, fly-jumpers; sampuurNam shata yojanam= overalled, hundred, yojana-s [in width]; saagarasya antam sampraapya= ocean's, end, [northern end of southern ocean - northern shoreline of island] on reaching; atha= now; dakSiNam tiiram aasaadya= southerly, shore [northern seashore of southerly island, Lanka,] on getting at; tataH= then; sam antataH= all over; saagareNa guptaayaam lankaayaam= by ocean, secluded, in [such water-walled] Lanka; raavaNam drakSyatha= Ravana, you can see; tvaritaaH= by hurrying up; tatra eva= there, only; kSipram= promptly; vikramadhvam= you triumph over.
"Now, oh, fly-jumpers, first get to the other shore of the island in southern ocean, which ocean spans in an overalled width of hundred yojana-s from this side of seashore, then landing on the other seashore you can see Lanka secluded all around by ocean, and in such a water-walled Lanka you can see Ravana... hence, hurry up, and promptly triumph over Lanka... [4-58-24, 25]
j~naanena khalu pashyaami dR^iSTvaa pratyaagamiSyatha |
aadyaH pa.nthaaH kuli.ngaanaam ye ca anye dhaanya jiivinaH || 4-58-26
dvitiiyo bali bhojaanaam ye ca vR^ikSa phala ashinaH |
bhaasaaH tR^itiiyam gacChanti krauncaaH ca kuraraiH saha || 4-58-27
shyenaaH caturtham gacChanti gR^idhraa gacChanti pa.ncamam |
aadyaH pa.nthaaH kuli.ngaanaam ye ca anye dhaanya jiivinaH || 4-58-26
dvitiiyo bali bhojaanaam ye ca vR^ikSa phala ashinaH |
bhaasaaH tR^itiiyam gacChanti krauncaaH ca kuraraiH saha || 4-58-27
shyenaaH caturtham gacChanti gR^idhraa gacChanti pa.ncamam |
26, 27, 28a. j~naanena pashyaami khalu= by gnosis [prognosis,] I see [foresee,] definitely; dR^iSTvaa prati aagamiSyatha= on [your] seeing [Seetha,] in turn [from there,] you will come back [return]; kulingaanaam= for Kulinga birds [like house sparrows]; anye dhaanya jiivinaH= other [similar birds,] on food-grains, which live on grain; ye= which - birds are there, for them; aadyaH panthaaH= first, [in sky they fly in] path - level of flight; bali bhojaanaam= leftovers, for the eaters of [like crows etc which eat leftovers]; vR^ikSa phala ashinaH= for tree, fruits, eaters - like parrots etc; dvitiiyaH= second - is their flight path; bhaasaaH= for Bhaasa birds [like parrots]; kuraraiH saha= Kurara birds, along with; krauncaaH ca= Kraunca birds, also; tR^itiiyam gacChanti= in third [flight path,] they will be going; shyenaaH caturtham gacChanti= hawks, in fourth [flight path,] go [fly-by]; gR^idhraa pancamam gacChanti= vultures, in fifth [flight path,] will be flying.
"I foresee by my prognosis that your sighting Seetha is definite at that place, and definite is your return from there. The first flight level of birds is that of the small Kulinga birds, house sparrows, songbirds and the like subsisting on food-grains. The second flight level is that of the birds that are the eaters of leftovers like crows and doves, or the eaters of tree-fruits like parrots. The third flight level is that of the wading birds like Bhaasa, Kraunca, Kurara birds and cranes, herons and the like. The fourth flight level is that of hawks and the fifth is that of the vultures. [4-58-26, 27, 28a]
bala viirya upapannaanaam ruupa yauvana shaalinaam || 4-58-28
SaSThaH tu panthaa ha.msaanaam vainateya gatiH paraa |
vainateyaat ca naH janma sarveSaam vaanararSabhaaH || 4-58-29
SaSThaH tu panthaa ha.msaanaam vainateya gatiH paraa |
vainateyaat ca naH janma sarveSaam vaanararSabhaaH || 4-58-29
28b, 29. vaanararSabhaaH= oh, best vanara-s; bala viirya upapannaanaam= by valour, vigour, rich in; ruupa yauvana shaalinaam= handsomeness, youthfulness, bright with; hamsaanaam= [flight level] of swans; SaSThaH panthaa= sixth, flight path; vainateya= of Vianata's sons [one Garuda, other Anuuru]; gatiH= course of; paraa= the next [uppermost than the sixth]; sarveSaam= all of us [the eagles]; naH janma= our, birth [lineage]; vainateyaat ca= from Divine Eagle, also.
"And the sixth flight level is that of the swans which derive their valour, vigour, handsomeness and youthfulness by their majestic birth. But the uppermost path is that of the sons of Lady Vinata, namely the Divine Eagle Garuda, and Anuuru, the non-stopping charioteer of Sun. Because we eagles have our lineal descent from the Divine Eagle, we can soar to the uppermost flyable path and see keenly... [4-58-28b, 29]
Lady Vinata's account is available in Aranya canto 14, where Jataayu gives accounts of procreation of birds. Anuuru and Garuda are two bird-sons of Vinata. Garuda is the eagle-vehicle of God Vishnu, while Aruna, also called Anuuru, un uuruH 'without, thighs - thigh-less being...' is the charioteer of Sun's seven-horse chariot. The seven horses of Sun's chariot are the seven - vibgyor - colours of light as in a rainbow. Aruna, the Colour of Dawn, is another aspect of Anuuru that appears before the advent of the Sun himself. These two are of avian origination and attributed to be the speediest propellers. And Jataayu and Sampaati, for that matter of fact, all eagles belong to that lineage, for their keen vision and powerful flight.
garhitam tu kR^itam karma yena sma pishita ashanaaH |
pratikaaryam ca me tasya vairam bhraatR^i kR^itam bhavet ||4-58-30
pratikaaryam ca me tasya vairam bhraatR^i kR^itam bhavet ||4-58-30
30. yena= by whom - by Ravana; garhitam karma kR^itam= deplorable, deed is done; tasya pishita ashanaaH= to that, raw-flesh-eater; bhraatR^i kR^itam vairam= in respect of [my] brother, caused, animosity/vendetta; prati kaaryam= return, deed [retaliation]; bhavet= will result in [fulfilled]; sma= it will be.
"By which raw-flesh-eating demon this deplorable deed of abducting Seetha is done, if that demon is retaliated by Rama and you all, my vendetta towards the very same demon, caused by his animosity towards my brother Jataayu will also be fulfilled... [4-58-30]
iha sthaH aham prapashyaami raavaNam jaanakiim tathaa |
asmaakam api sauparNam divyam cakSur balam tathaa || 4-58-31
asmaakam api sauparNam divyam cakSur balam tathaa || 4-58-31
31. iha sthaH= here, staying; aham= I am; raavaNam tathaa jaanakiim= at Ravana, like that, at Janaki; pra pashyaami= clearly, seeing; asmaakam api= for us [eagles,] even; sauparNam= belonging to Suparna, namely Garuda, the Divine Eagle; divyam cakSuaH= excellent, eyes' [sight]; tathaa balam= like that, power - we too have them.
"Staying here I am clearly seeing Ravana and like that Janaki... even for us eagles, our sight and power will be excellent like that of Garuda, the Divine Eagle... [4-58-31]
tasmaat aahaara viiryeNa nisargeNa ca vaanaraaH |
aayojana shataat saagraat vayam pashyaama nityashaH || 4-58-32
aayojana shataat saagraat vayam pashyaama nityashaH || 4-58-32
32. vaanaraaH= oh, vanara-s; tasmaat= thereby; vayam= we - eagles; aahaara viiryeNa= food, by the might of [dietetically mighty]; nisargeNa ca= lineage [congenitally,] also; sa agraat= with, end [till end, comprehensively]; aayojana shataat= end of yojana, hundred; nityashaH pashyaama= always, we can see.
"Thereby, oh, vanara-s, dietetically and congenitally we eagles can always see till the end of hundred yojana-s, comprehensively... [4-58-32]
The expression 'dietetically and lineally' indicates as to why eagle always prefers fresh meat unlike vultures subsisting on carrion. It is only for the enrichment of their sight, might and flight. atra ˜h˜ra vireyaõa iti ukty˜ m˜msa viþeþa bhakÿaõa þŸl˜n˜m g®dhr˜õ˜m cakÿuþya m˜msa bhakÿaõena d¨ra darþana s˜mardhyam uktam | nisargeõa iti viþeÿaõena ca j˜ti svabh˜vy˜t api d¨ra darþitam uktam | tad˜ api vaidya nighaõ÷o - d˜skhasye d¨ra druma agre vajra cuncu su d®ÿ÷ika× - iti | ca k˜reõa anirodhena v˜tiviõm¨tr˜di utsarg˜dikam cakÿuÿyam iti ukatam - dk Thus, the innate, fixed, pattern of behaviour in kingly eagles is recorded in response to certain stimuli.
asmaakam vihitaa vR^ittiH nisaargeNa ca duurataH |
vihitaa paada muule tu vR^ittiH caraNa yodhinaam || 4-58-33
vihitaa paada muule tu vR^ittiH caraNa yodhinaam || 4-58-33
33. asmaakam= for us; vR^ittiH= livelihood; nisaargeNa= heritably; duurataH vihitaa ca= distantly, destined, alas; caraNa yodhinaam= for legs, fighters [cocks, fighters with legs in cockfights]; paada muule tu= at foot, base; vR^ittiH= livelihood; vihitaa= destined
"The leg-fighters, namely cocks, are destined to have their livelihood just at the base of their feet, but our livelihood is to be obtained from the farthest... alas... [4-58-33]
For living beings if one thing is on plus's side, just at its back a minus point will also be there, like a night after day, sorrow after rejoice. Eagles may see long or fly high, but food for them is a rarity. Here Sampaati is self-piteous, as his son has not yet arrived bringing food for that day.
upaayo dR^ishyataam kashcit la.nghane lavaNa a.mbhasaH |
abhigamya tu vaidehiim samR^iddha arthaa gamiSyatha || 4-58-34
abhigamya tu vaidehiim samR^iddha arthaa gamiSyatha || 4-58-34
34. lavaNa ambhasaH= salty, water container [ocean]; langhane= to leap; kashcit upaayaH dR^ishyataam= some, idea, may be looked over; vaidehiim abhi gamya= to Vaidehi, towards, going [finding]; samR^iddha artha= productive, of objective; gamiSyatha= you will return [to Kishkindha.]
"Let some idea be searched to leap the salty ocean. For sure, you will return to Kishkindha on your finding Vaidehi, and on your becoming productive of you objective... [4-58-34]
samudram netum icChaami bhavadbhiH varuNa aalayam |
pradaasyaami udakam bhraatuH svar gatasya mahaatmanaH || 4-58-35
pradaasyaami udakam bhraatuH svar gatasya mahaatmanaH || 4-58-35
35. bhavadbhiH= by you [shifted]; varuNa aalayam= Rain-god's, residence; samudram netum icChaami= to ocean, to reach, I wish to; svar gatasya mahaatmanaH bhraatuH= to heaven, one who has gone, great-souled one, for brother; udakam pra daasyaami= waters, verily, I oblate.
"I wish you would shift me to the residence of Rain-god, namely the ocean, for oblating water in respect of my great-souled brother Jataayu who departed to heaven..." Thus Sampaati spoke to the monkeys. [4-58-35]
tato niitvaa tu tam desham tiire nada nadii pateH |
nirdagdha pakSam sa.mpaatim vaanaraaH sumahauojasaH || 4-58-36
tam punaH pratyaanayitvaa vai tam desham pataga iishvaram |
babhuuvuH vaanaraa hR^iSTaaH pravR^ittim upalabhya te || 4-58-37
nirdagdha pakSam sa.mpaatim vaanaraaH sumahauojasaH || 4-58-36
tam punaH pratyaanayitvaa vai tam desham pataga iishvaram |
babhuuvuH vaanaraa hR^iSTaaH pravR^ittim upalabhya te || 4-58-37
36. su mahaa ojasaH= of very, great [utmost,] dynamism; vaanaraaH= vanara-s; nir dagdha pakSam= completely burnt, one with wings; sampaatim= Sampaati; tataH= then; nada nadii pateH= of rivulets, rivers, husband of - ocean; tiire= on shoreline; tam desham niitvaa= to that, place, on taking [Sampaati]; tam pataga iishvaram= him, birds', king; punaH= again; tam desham= to that, to [his own] place; prati aanayitvaa= in turn, bringing back; after water oblations in sea; te vaanaraa= those, vanara-s; pravR^ittim= indication - of Seetha; upalabhya= deriving; hR^iSTaaH= gladdened [returned is their gladness]; babhuuvuH= they became.
Then those vanara-s of utmost dynamism on taking wing-burnt-bird Sampaati to the husband rivulets and rivers, namely the ocean, placed him on the shoreline. Again, the vanara-s sincerely brought back that king of birds, Sampaati, after his offering oblations to Jataayu, and lodged him as a returnee at his own place. On deriving indication form Sampaati regarding Seetha, Ravana and Lanka, those returnless vanara-s returned to their search while their gladness returning to them. [4-58-36, 37]
.
The Decahedron Ravana and his lineage
[Font size can be enhanced under View menu]
One of Brahma's brainchild is Pulastya and from his wife named Havirbhuk he begot two sons, namely Agastya and Vishvasras. This Vishavras has four wives. His first wife is Ilabila from whom he got Kubera as son. Second wife is Sumaali's daughter Kaikasi. Lady Kaikasi gave birth to three sons Ravana, Kumbhakarna, and Vibheeshana. The third wife of Vishravas is Pushpotkatata, the sister of Kaikasi, and this Pushpotkata gave birth to Mahodara, Paarshvaada and others whom we meet in Great War canto. Vishravasa's fourth wife is the other sister of Kaikasi, named Raaka, who gave birth to Suurpanakha.
Ravana's wife and empress of Lanka is Mandodari, the daughter of Maya, the son of Diti. Mandodari's characterisation vies equally with Seetha, Savitri, Anasuuya, Ahalya, Draupadi, and with other great ladies. Her name has some significance. When Shurpanakha was claiming herself a befitting female for Rama, and belittling Seetha she uses words like krishodari, shaatodari meaning 'a female with feeble womb... So also manda udari means 'slow, womb... and hence she is lady with slow conception...' Mandodari gives birth to one Indrajit, son of Ravana, an extraordinary fighter, and all-conquering warrior. Had Mandodari given birth to one or two more Indrajit-s, a dozen Rama-s have to take incarnation. Indrajit's wife is Sulocana, another lady of high nobility and chastity, counted on par with other husband-devout ladies like Seetha.
iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe aSTa pa.ncaashaH sargaH
Thus, this is the 58th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Book IV : Kishkindha Kanda - The Empire of Holy Monkeys
Chapter [Sarga] 59
Introduction
Sampaati details his narration telling monkeys as to how he knew the abduction of Seetha. He says that his son Supaarshva is the eyewitness in her abduction and narrates that account to monkeys, which his son narrated to him.
A word about this and next four chapters. These chapters from 59 to 63 do not find place in various other mms, besides having some contradictory statements in their verses. Hence, these are said to be interpolated chapters. However, if it is questioned as to why they are still being incorporated in translations, in spite of the irregularities noticed, for this the reply is 'because most ancient commentators have given elaborate commentaries on them they are stetted...' and thus these chapters are held valid.
tataH tat amR^ita aasvaadam gR^idhra raajena bhaaSitam |
nishamya mudito hR^iSTaaH te vacaH plavagarSabhaaH || 4-59-1
nishamya mudito hR^iSTaaH te vacaH plavagarSabhaaH || 4-59-1
1. tataH= then; amR^ita aasvaadam= ambrosia [like,] relishable; gR^idhra raajena bhaaSitam= by eagle, king, spoken; tat vacaH= that, word - about Seetha; nishamya= on listening; plavagarSabhaaH= fly-jumpers, the best; muditaH hR^iSTaaH= are gladdened, rejoiced.
On hearing the words of that kingly eagle Sampaati that are relishable like ambrosia, then those best fly-jumpers are gladdened and rejoiced. [4-59-1]
jaa.mbavaan vaanara shreSThaH saha sarvaiH plava.mgamaiH |
bhuu talaat sahasaa utthaaya gR^idhra raajaanam abraviit || 4-59-2
bhuu talaat sahasaa utthaaya gR^idhra raajaanam abraviit || 4-59-2
2. vaanara shreSThaH jaambavaan= among vanara-s, best one, Jambavanta; sarvaiH plavam gamaiH saha= all, fly-jumpers, along with; bhuu talaat= from land's, surface; sahasaa utthaaya= quickly, on getting up; gR^idhra raajaanam abraviit= to eagle, kingly, spoke to.
Then the best fly-jumper Jambavanta got up along with all of the fly-jumpers from the surface of earth on which they sat for self-immolation, and spoke to kingly eagle Sampaati. [4-59-2]
kva siitaa kena vaa dR^iSTaa ko vaa harati maithiliim |
tat aakhyaatu bhavaan sarvam gatiH bhava vana okasaam || 4-59-3
tat aakhyaatu bhavaan sarvam gatiH bhava vana okasaam || 4-59-3
3. siitaa kva= Seetha, where is; kena vaa dR^iSTaa= by whom, or, she is [actually] seen; maithiliim kaH vaa harati= Maithili is, abducts, or, who - who abducted her; bhavaan tat sarvam aakhyaatu= you, that, all [vividly,] tell; vana okasaam= for forest, dwellers; gatiH bhava= recourse, you become you help them out.
"You please tell vividly as to where is Seetha, who has actually seen her, who has abducted Maithili, and thus you help all these forest-dwellers. [4-59-3]
ko daasharathi baaNaanaam vajra vega nipaatinaam |
svayam lakSmaNam muktaanaam na ci.ntayati vikramam || 4-59-4
svayam lakSmaNam muktaanaam na ci.ntayati vikramam || 4-59-4
4. vajra vega nipaatinaam= thunderbolt, as with the speed of, falling; daasharathi baaNaanaam= Dasharatha's son Rama's, of arrows; svayam lakSmaNam muktaanaam= personally, by Lakshmana, bolted [of arrows]; vikramam= onslaught [of arrows]; kaH who; na cintayati= not, thinking [inadvertent]
"Who is inadvertent of the onslaught of Rama's arrows, or of those that are personally bolted by Lakshmana, which arrows will be falling with the speed of thunderbolts?" Thus, Jambavanta and others asked Sampaati. [4-59-4]
sa hariin prati sa.myuktaan siitaa shruti samaahitaan |
punaH aashvaasayan priita idam vacanam abraviit || 4-59-5
punaH aashvaasayan priita idam vacanam abraviit || 4-59-5
5. saH= he [Sampaati]; priitaH= is gladdened; prati samyuktaan= to them who refrained from self-immolation; siitaa shruti samaahitaan= about Seetha, to listen, contemplating; hariin= to monkeys; aashvaasayan= cheering them up; punaH idam vacanam abraviit= again, this, sentence, said.
Sampaati is gladdened at the monkeys who refrained from self-immolation, and he gladly said this sentence to them so as to cheer them up who are now contemplating to listen about Seetha. [4-59-5]
shruuyataam iha vaidehyaa yathaa me haraNam shrutam |
yena ca api mama aakhyaatam yatra ca aayata locanaa || 4-59-6
yena ca api mama aakhyaatam yatra ca aayata locanaa || 4-59-6
6. vaidehyaa haraNam= of Vaidehi, abduction; me yathaa shrutam= by me, as to how, listened; yena ca api= by whom, also, even; mama aakhyaatam= to me, said; aayata locanaa yatra ca= wide, eyed Seetha, where she is, also; iha shruuyataam= now, I will narrate.
"I will now narrate as to how I have listened about the abduction of Vaidehi, by whom it is said to me, and where that wide-eyed Seetha is... [4-59-6]
aham asmin girau durge bahu yojanam aayate |
ciraat nipatito vR^iddhaH kSiiNa praaNa paraakramaH || 4-59-7
ciraat nipatito vR^iddhaH kSiiNa praaNa paraakramaH || 4-59-7
7. bahu yojanam aayate= many, yojana-s, in breadth; asmin girau durge= in this, mountain, impassable one; ciraat nipatitaH= at one time, fell down; aham= I am; vR^iddhaH= with advanced age; kSiiNa praaNa paraakramaH= slackened, liveliness, forcefulness.
"At one time I fell down on this impassable mountain which is breadth-wise in many yojana-s, whereupon my age has advanced and my liveliness and forcefulness have slackened... [4-59-7]
tam maam evam gatam putraH supaarshvo naama naamataH |
aahaareNa yathaa kaalam bibharti patataam varaH || 4-59-8
aahaareNa yathaa kaalam bibharti patataam varaH || 4-59-8
8. evam gatam= this way [dire straits,] gone in [deteriorated]; tam maam= such, me; patataam varaH= among all birds, the best one; naamataH supaarshvaH naama= by name, Supaarshva, named; putraH= son; yathaa kaalam= as per, time; aahaareNa bibharti= with food, he is sustaining.
"My son who is the best one among all birds, and who is named as Supaarshva by his name is sustaining me who am deteriorated to dire straits, with timely sustenance... [4-59-8]
tiikSNa kaamaaH tu ga.ndharvaaH tiikSNa kopaa bhuja.mgamaaH |
mR^igaaNaam tu bhayam tiikSNam tataH tiikSNa kSudhaa vayam || 4-59-9
mR^igaaNaam tu bhayam tiikSNam tataH tiikSNa kSudhaa vayam || 4-59-9
9. gandharvaaH tiikSNa kaamaaH= gandharva-s, are with exigent, passion; bhujam gamaaH= by shoulder, goers [snakes]; tiikSNa kopaa= are with exigent, aggression; mR^igaaNaam= to deer; bhayam tiikSNam= exigent, is fear; tataH= like that; vayam= we [eagles]; tiikSNa kSudhaa= are with exigent, hunger.
"Passion is exigent to the celestial-artists gandharva-s, aggression is exigent to snakes, fear is exigent to deer, like that hunger is exigent to us, the eagles... [4-59-9]
sa kadaacit kSudhaa aartasya mama aahaara kaankSiNaH |
gata suuryo ahani praapto mama putro hi anaamiSaH || 4-59-10
gata suuryo ahani praapto mama putro hi anaamiSaH || 4-59-10
10. kadaacit= on some day; mama putraH= my, son; saH= he that Supaarshva; mama= I was; aahaara kaankSiNaH= for food, one awaiting for; kSudhaa aartasya= hunger, aching by; ahani gata suuryaH= in day, went away, sun - till sun is down on that day; an+ aamiSaH= without, flesh; praaptaH= he turned up.
"On some day when hunger was aching me and I was aching for food, my son Supaarshva turned up without flesh when the sun of the day went down... [4-59-10]
sa mayaa aahaara sa.mrodhaat piiDitaH priiti vardhanaH |
anumaanya yathaa tattvam idam vacanam abraviit || 4-59-11
anumaanya yathaa tattvam idam vacanam abraviit || 4-59-11
11. aahaara samrodhaat= food, deprived of; mayaa piiDitaH= by me, reproved; saH= he [my son]; priiti vardhanaH= [to me] gladness, enhancer; anumaanya= [me] pacifying; yathaa tattvam= as has happened; idam vacanam abraviit= this, sentence, said.
"I reproved him as I was deprived of food, and my son who is an enhancer of my gladness pacified me and said this sentence about what has actually happened ... [4-59-11]
aham taata yathaa kaalam aamiSa arthii kham aaplutaH |
mahendrasya gireH dvaaram aavR^itya ca susamaashritaH || 4-59-12
mahendrasya gireH dvaaram aavR^itya ca susamaashritaH || 4-59-12
12. taata= oh, father; aham= I; aamiSa arthii= of flesh, as a desirer; yathaa kaalam= as per, time; kham aaplutaH= to sky, flew up; mahendrasya gireH= Mahendra, mountain's; dvaaram aavR^itya ca= entrance, overspreading; su sam aashritaH= very, well, depended [hovered on it.]
" 'Oh, father, I as a desirer of flesh flew up to skies in time and overspreading the Mt. Mahendra, I very well hovered on it... [4-59-12]
tatra sattva sahasraaNaam saagara antara caariNaam |
pa.nthaanam eko adhyavasam sa.mniroddhum avaa~N mukhaH || 4-59-13
pa.nthaanam eko adhyavasam sa.mniroddhum avaa~N mukhaH || 4-59-13
13. tatra= there; saagara antara caariNaam= in ocean, under, moving [underwater beings]; sattva sahasraaNaam= beings, thousands of; panthaanam= pathway; sam niroddhum= completely, to impede; ekaH= I by myself; avaa~N mukhaH= down, with face [looking down]; adhyavasam [adhi avasan]= while staying - I hovered.
" 'I have been hovering there looking downward to completely impede the pathway of thousands of underwater beings of the ocean on my own... [4-59-13]
tatra kashcit mayaa dR^iSTaH suurya udaya sama prabhaam |
striyam aadaaya gacChan vai bhinna a.njana caya upamaH || 4-59-14
striyam aadaaya gacChan vai bhinna a.njana caya upamaH || 4-59-14
14. suurya udaya sama prabhaam== sun, dawn - aurora, equal, in shine; striyam aadaaya gacChan vai=lady; on taking [captivating,] going away, really; bhinna anjana caya upamaH= shoved, mascara, heap, in simile; kashcit= someone; maya=by me; tatra= there; dR^iSTaH= is seen.
" 'There I have seen someone who in simile is like a shoved heap of mascara and he is going away captivating a lady who equals the aurora in her shine. [4-59-14]
so aham abhyavahaara artham tau dR^iSTvaa kR^ita nishcayaH |
tena saamnaa viniitena panthaanam anuyaacitaH || 4-59-15
tena saamnaa viniitena panthaanam anuyaacitaH || 4-59-15
15. saH aham= such as I am; tau= them two; dR^iSTvaa= on seeing; abhyavahaara [abhi ava haara] artham= food, for purpose of; kR^ita nishcayaH= making, resolution - decided to us them up; vi niitena= without, moral dignity [basely]; tena= by him - the abductor; saamnaa= benignly; panthaanam= way - way-leave - for their traversal; anu yaacitaH= sincerely [beggarly,] besought.
" 'On seeing two of them I resolved to use them up for the purpose of food, but he benignly, basely and beggarly besought way-leave for their traversal... [4-59-15]
na hi saama upapannaanaam prahartaa vidyate bhuvi |
niiceSu api janaH kashcit kim a~Nga bata mat vidhaH || 4-59-16
niiceSu api janaH kashcit kim a~Nga bata mat vidhaH || 4-59-16
16. saama upapannaanaam= one who amiably, derives - one who is entreating beggarly; prahartaa janaH= assaulting, person - who assaults; niiceSu api= basely people, even among; kashcit= someone; bhuvi= on earth; na vidyate hi= will not be, evident, isn't it; then; mat vidhaH= [about] my, type of [noble ones]; kim a~Nga= what, [else is there] to say; bata= aha!
" 'There will be none assaulting those that entreat in a beggarly manner, even someone among basely people, isn't it! Then what else is to be said of my kind, aha! [4-59-16]
sa yaataH tejasaa vyoma sa.mkSipan iva vegataH |
atha aham khe caraiH bhuutaiH abhigamya sabhaajitaH || 4-59-17
atha aham khe caraiH bhuutaiH abhigamya sabhaajitaH || 4-59-17
17. saH= he; vegataH= hastily; tejasaa vyoma samkSipan iva= by [his] vigour, sky, enshrouding, as though; yaataH= went away; atha aham= then, I was; khe caraiH bhuutaiH= in firmament, moving, beings; abhigamya sabhaajitaH= [I was] approached, [I was] applauded.
" 'He hastily went away as though enshrouding the skies with his vigour, and then the beings that move in the firmament have approached and applauded me... [4-59-17]
diSTyaa jiivati siita iti hi abruvan maam maharSayaH |
katha.mcit sa kalatraH asau gataH te svasti asa.mshayam || 4-59-18
katha.mcit sa kalatraH asau gataH te svasti asa.mshayam || 4-59-18
18. siita diSTyaa jiivati hi= Seetha is, by fortune, living, indeed; asau= he [Ravana]; sa kalatraH= along with, one who is to be protected - Seetha; kathamcit= somehow; gataH= gone away; te a+samshayam svasti= to you, without, doubt, safeness will be there; iti= in this way; maharSayaH maam abruvan= great-sages, to me, said - blessed.
" 'The great-sages who approached me in firmament have said to me, 'fortunately Seetha is alive, somehow he that Ravana has gone away with Seetha who in fact is to be protected by one and all like you, anyhow your are blest without a doubt... [4-59-18]
Some other mms contain the wording diSTyaa jiivasi taata where taata 'my boy...' is an addressing to the son of Sampaati and then the meaning is: 'my boy, though Seetha is a saveable, defendable person and though you have shown your concern to stall Ravana like your paternal uncle Jataayu... you have not done it and left him off, then unhurt by Ravana you are living, fortunately...'
evam uktaH tato aham taiH siddhaiH parama shobhanaiH |
sa ca me raavaNo raajaa rakSasaam prativeditaH || 4-59-19
pashyan daasharatheH bhaaryaam raamasya janaka aatmajaam |
bhraSTa aabharaNa kausheyaam shoka vega paraajitaam || 4-59-20
raama lakSmaNayoH naama kroshantiim mukta muurdhajaam |
sa ca me raavaNo raajaa rakSasaam prativeditaH || 4-59-19
pashyan daasharatheH bhaaryaam raamasya janaka aatmajaam |
bhraSTa aabharaNa kausheyaam shoka vega paraajitaam || 4-59-20
raama lakSmaNayoH naama kroshantiim mukta muurdhajaam |
19, 20, 21a. tataH aham= then, I; parama shobhanaiH= really, divine; taiH siddhaiH= by those, siddha-s; evam uktaH= thus, said; pashyan= on their seeing - and on showing to me; daasharatheH raamasya bhaaryaam= Dasharatha's, Rama's, wife; janaka aatmajaam= Janaka's, daughter; bhraSTa= disorderly; aabharaNa= ornments; kausheyaam= silk sari; shoka vega paraajitaam= by anguish, speediness, vanquished; mukta muurdhajaam= released [tousle,] haired; raama lakSmaNayoH= Rama, Lakshmana; naama= names; kroshantiim= yelling; such as she is; [haran= abducting her]; saH ca= him, also; rakSasaam raajaa= demons, king; raavaNaH= Ravana; [iti= thus]; me= to me; prati veditaH= towards [to me,] I was informed [by siddha-s.]
" 'Then those siddha-s, the celestial sages, have informed me on showing her whose ornaments and ochry-silk-sari are disorderly, and who is vanquished by the speediness of her anguish, and who is yelling both the names of Rama and Lakshmana, as the wife of Dasharatha's Rama, the daughter of Janaka. They have also informed on showing him who is abducting her as Ravana, the king of demons. [4-59-19, 20, 21a]
eSa kaala atyayaH taata iti vaakyavidaam varaH || 4-59-21
etat artham samagram me supaarshvaH pratyavedayat |
etat artham samagram me supaarshvaH pratyavedayat |
21b, 22a. taata= oh, father; eSa= this is - hence; kaala atyayaH= time, lapse of - in my coming home; iti vaakyavidaam varaH= thus, sentence maker the best; supaarshvaH= Supaarshva; etat artham= all this, drift; samagram= in entirety; me pratyavedayat= to me, informed.
" 'And hence, oh, father, the lapse of time in my returning home...' thus that best sentence maker Supaarshva informed me all the drift in its entirety..." Thus Sampaati is continuing his narration to monkeys. [4-59- 21b, 22a]
tat shrutvaa api hi me buddhiH na aasiit kaacit paraakrame || 4-59-22
apakSo hi katham pakSii karma ki.mcit samaarabhet |
apakSo hi katham pakSii karma ki.mcit samaarabhet |
22b, 223a. tat shrutvaa api hi= that, on listening, even, indeed; me= to me; paraakrame= in daring [Ravana]; kaacit= in the least; buddhiH na aasiit= mind, not, is there - no thought occurred to me; a + pakSaH= without, wings; pakSii= a bird; kimcit karma= any, action; katham samaarabhet hi= how, initiates, indeed.
"Even on listening that it has not come to my mind to dare Ravana. How a wingless bird can initiate any action, indeed! [4-59-22b, 23a]
yat tu shakyam mayaa kartum vaak buddhi guNa vartinaa || 4-59-23
shruuyataam tatra vakSyaami bhavataam pauruSa aashrayam |
shruuyataam tatra vakSyaami bhavataam pauruSa aashrayam |
23b, 24a. vaak buddhi guNa vartinaa= talking [advising,] thinking, qualities, a votary of; maya= by me [I advise]; yat tu kartum shakyam= what, but, to do, possible to; bhavataam= by your; pauruSa aashrayam= on [your,] bravery, dependent - an action; tatra= in this matter; vakSyaami= I narrate; shruuyataam= let it be heard.
"But that which is possible for me to do is advising as a votary with the qualities of thinking and advising. Let it be heard as I narrate and in that matter of translating my information into action it certainly depends on your bravery. [4-59-23b, 24a]
vaak matibhyaam hi saarveSaam kariSyaami priyam hi vaH || 4-59-24
yat hi daasharatheH kaaryam mama tat na atra sa.mshayaH |
yat hi daasharatheH kaaryam mama tat na atra sa.mshayaH |
24b, 25a. saarveSaam vaH= to all, of you; vaak matibhyaam priyam kariSyaami hi= with words [information,] mind [ analysis,] exuberant, I wish to make [you,] indeed; yat daasharatheH kaaryam= which is, of Rama of Dasharatha, task; tat mama= that [task,] is mine [too]; na atra samshayaH= no, in that matter, doubt.
"Indeed with my analysis and information to you I wish to make all of you exuberant as I deem that I have done my bit, because whatever task of Rama, the son of Dasharatha, is there that task is mine too. There is no doubt bout it. [4-59-24b, 25a]
tat bhavanto mati shreSThaa balavanto manasvinaH || 4-59-25
prahitaaH kapi raajena devaiH api duraasadaaH |
prahitaaH kapi raajena devaiH api duraasadaaH |
25b, 26a. tat= thereby; mati shreSThaa= in aptitude, best ones; manasvinaH= good at attitude; balavantaH= having fortitude; devaiH api duraasadaaH= by gods, even, invincible ones; bhavantaH= such as you are; kapi raajena= by monkeys, king Sugreeva; prahitaaH= you are shepherded.
"Thereby, I reckon you as the best ones by your aptitude, fortitude and attitude, and as invincible ones even for gods, hence Sugreeva, the king of monkeys, shepherded you... [4-59-25, 26a]
raama lakSmaNa baaNaaH ca nishitaaH ka.nka patriNaH || 4-59-26
trayaaNaam api lokaanaam paryaaptaaH traaNa nigrahe |
trayaaNaam api lokaanaam paryaaptaaH traaNa nigrahe |
26b, 27a. kanka patriNaH= eagle, feathered ones; nishitaaH= excruciating ones; raama lakSmaNa baaNaaH ca= by Rama's, by Lakshmana's, arrows, what is more; trayaaNaam lokaanaam api= three, worlds, even for; traaNa nigrahe= for defending, and for offending; paryaaptaaH= are enough.
"What is more, the excruciating eagle-feathered arrows of Rama and Lakshmana are enough to give defence or offence to all the three worlds. [4-59-26b, 27a]
kaamam khalu dashagriivaH tejo bala samanvitaH |
bhavataam tu samarthaanaam na ki.mcit api duSkaram || 4-59-27
bhavataam tu samarthaanaam na ki.mcit api duSkaram || 4-59-27
27b, c. dashagriivaH= Decahedral demon; tejaH bala samanvitaH khalu kaamam= power, pride, possessor of, definitely, perchance; tu= but; samarthaanaam bhavataam= capable ones, by you; duSkaram= impossible; kimcit api= in the least, even; na= is not there.
"Perchance that Decahedral demon is definitely a powerful and prideful demon. But, as capable vanara-s there is nothing impossible to you, even in the least. [4-59-27]
tat alam kaala sa.ngena kriyataam buddhi nishcayaH |
na hi karmasu sajjante buddhimanto bhavat vidhaaH || 4-59-28
na hi karmasu sajjante buddhimanto bhavat vidhaaH || 4-59-28
28. tat= thereby; kaala sangena= with time, lapse; alam= enough; buddhi nishcayaH kriyataam= mental, determination, be done; bhavat vidhaaH= your, like - adventurers; buddhimantaH= prudent ones; karmasu na sajjante hi= in tasks, will not, backslide, isn't it.
"Thereby, enough is the time-lapse and make a mental determination. Adventurers and prudent souls of your kind with not backslide in tasks, isn't it! [4-59-28]
iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe eko na SaSTitamaH sargaH
Thus, this is the 59th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Book IV : Kishkindha Kanda - The Empire of Holy Monkeys
Chapter [Sarga] 60
Introduction
Sampaati narrates his legend to Angada and others. He explains how he has fallen on Mt. Vindhya and how he reached a sage called Nishaakara descending Mt. Vindhya with great difficulty
tataH kR^ita udakam snaatam tam gR^idhram hari yuuthapaaH |
upaviSTaa girau ramye parivaarya samantataH || 4-60-1
upaviSTaa girau ramye parivaarya samantataH || 4-60-1
1. tataH= then; hari yuuthapaaH= monkey, commanders; kR^ita udakam= then, who made [offered,] water-oblations; snaatam= bathed [for purification ]; tam gR^idhram= him, that eagle; samantataH parivaarya= all over, surrounding him; ramye girau upaviSTaaH= on beautiful, mountain, they sat.
Then the monkey commanders sat on that beautiful mountain surrounding the eagle from all over, after that eagle has offered water-oblations for his deceased Jataayu and bathed for purification. [4-60-1]
tam a.ngadam upaasiinam taiH sarvaiH haribhiH vR^itam |
janita pratyayo harSaat sa.mpaatiH punaH abraviit || 4-60-2
janita pratyayo harSaat sa.mpaatiH punaH abraviit || 4-60-2
2. taiH sarvaiH haribhiH vR^itam= by them, all, monkeys, surrounded by; upaasiinam= who sat nearby; tam angadam= to him, to Angada; janita pratyayaH= who caused, trust [trustworthy Sampaati]; sampaatiH= Sampaati; harSaat punaH abraviit= with gladness, again, spoke.
Sampaati who earned trustworthiness of monkeys, and who is sitting surrounded by all monkeys, again gladly spoke to Angada who sat at his close by. [4-60-2]
kR^itvaa niHshabdam eka agraaH shR^iNvantu harayo mama |
tathyam sa.mkiir.htayiSyaami yathaa jaanaami maithiliim || 4-60-3
tathyam sa.mkiir.htayiSyaami yathaa jaanaami maithiliim || 4-60-3
3. harayaH= oh, monkeys; maithiliim yathaa jaanaami= about Maithili, as to how, I came to know; tathyam= in actuality; samkiirtayiSyaami= I wish to recount; niH shabdam kR^itvaa= without, sound, on making - you become silent, and; eka agraaH= single, pointedly [alertly]; mama shR^iNvantu= mine [words,] you listen.
"Oh, monkeys, you all be quiet and listen to my words alertly as I wish to recount the actuality as to how I came to know about Maithili... [4-60-3]
asya vindhyasya shikhare patito asmi puraa anagha |
suurya taapa pariita a.ngo nir.hdagdhaH suurya rashmibhiH || 4-60-4
suurya taapa pariita a.ngo nir.hdagdhaH suurya rashmibhiH || 4-60-4
4. anagha= oh, impeccable [Angada]; puraa= once; suurya rashmibhiH nirdagdhaH= by sunrays, completely, burnt down; suurya taapa pariita angaH= by sun's, heat, overspread, limbs [sun's heat overspreading my limbs]; asya vindhyasya shikhare= this, Vindhya's, on peak; patitaH asmi= fallen, I was
"Oh, impeccable Angada, once I have fallen on the peak of this Mt. Vindhya when sunrays completely burned my wings and limbs scorching in sun's heat... [4-60-4]
labdha sa.nj~naH tu SaD raatraat vivasho vihvalan iva |
viikSamaaNo dishaH sarvaa na abhijaanaami ki.mcana || 4-60-5
viikSamaaNo dishaH sarvaa na abhijaanaami ki.mcana || 4-60-5
5. SaD raatraat= six, nights after; labdha sanj~naH tu= on getting, sensitivity, but; vihvalan iva= frantic, like; vi vashaH= out, of control [helpless]; sarvaaH dishaH viikSamaaNaH= in all, directions, on looking; kimcana= in the least; na abhijaanaami= not, I recognised.
"On getting sensitivity after six days, and on looking in all directions I could not recognise anything in the least, as I was helpless and frantic... [4-60-5]
tataH tu saagaraan shailaan nadiiH sarvaaH saraa.msi ca |
vanaani ca pradeshaan ca samiikSya matiH aagataam || 4-60-6
vanaani ca pradeshaan ca samiikSya matiH aagataam || 4-60-6
6. tataH tu= then, but; sarvaaH saagaraan shailaan nadiiH= all, oceans, mountains, rivers; saraamsi ca vanaani ca pradeshaan ca= lakes, also, forests, also, provinces, also; niriikSya= on observing; matiH aagataam= to senses, came [I could sensate.]
"But then on observing all the oceans, mountains, rivers, lakes, provinces and forests, I could regain senses... [4-60-6]
hR^iSTa pakSi gaNa aakiirNaH kandara udara kuuTavaan |
dakSiNasya udadheH tiire vindhyo ayam iti nishcitaH || 4-60-7
dakSiNasya udadheH tiire vindhyo ayam iti nishcitaH || 4-60-7
7. hR^iSTa pakSi gaNa aakiirNaH= cheerful, bird, group [flocks, teams] teeming; kandara udara kuuTavaan= caves, at midriffs, with peaks; ayam= this one is this mountain is; dakSiNasya udadheH tire= southerly, ocean's, at coast of; vindhyaH iti nishcitaH= Mt. Vindhya, thus, I resolved.
"Since this mountain is teeming with teams of birds, caves in its midriffs, and it is with peaks of its own kind, thus I resolved this to be Mt. Vindhya at the coast of southern ocean... [4-60-7]
aasiit ca atra aashramam puNyam suraiH api supuujitam |
R^iSiH nishaakaro naama yasmin ugra tapaa abhavat || 4-60-8
R^iSiH nishaakaro naama yasmin ugra tapaa abhavat || 4-60-8
8. atra= there; suraiH api su puujitam= by gods, even, well, reverenced; puNyam aashramam aasiit= a sacred, hermitage, is there; yasmin= wherein; nishaakaraH naama= sage Nishaakara, known as; ugra tapaaH= of intense, ascesis; R^iSiH abhavat= a sage, was there.
"There was a sacred hermitage belonging to a sage of intense ascesis known as Sage Nishaakara which was reverenced even by gods. [4-60-8]
aSTau varSa sahasraaNi tena asmin R^iSiNaa girau |
vasato mama dharmaj~no svar gate tu nishaakare || 4-60-9
vasato mama dharmaj~no svar gate tu nishaakare || 4-60-9
9. dharma j~naH= probity, knower of; nishaakare= of Nishaakara's; svar gate tu= to heaven, after going, on his part; tena R^iSiNaa= by him, that sage; [vinaa= without]; asmin girau vasataH= on this, mountain, while living; mama= for me; aSTau varSa sahasraaNi eight, years, thousand - eight thousand years; [gatau= lapsed.]
"Eight thousand years have lapsed while I was living here on this mountain after the departure of that probity knowing sage Nishakara to heaven. [4-60-9]
avatiirya ca vindhya agraat kR^icChreNa viSamaat shanaiH |
tiikSNa darbhaam vasumatiim duHkhena punar aagataH || 4-60-10
tiikSNa darbhaam vasumatiim duHkhena punar aagataH || 4-60-10
10. viSamaat vindhya agraat= lopsided [mountainsides,] from Vindhya's, peak; shanaiH= slowly; kR^icChreNa= onerously; ava tiirya= down, scending - on descending; tiikSNa darbhaam= sharp [thorny,] sacred-grass-blades having; vasumatiim= earth; duHkhena punaH aagataH= with distress, again, I reached.
'I again reached the earth descending from the lopsided peak of Mt. Vindhya, onerously and slowly, whereat the sacred-grass-blades are thorny... [4-60-10]
The grass blades became thorny because sages nipped their apices and they dried up and became thorny for a wingless eagle perching almost on its belly.
tam R^iSim draSTu kaamo asmi duHkhena abhyaagato bhR^isham |
jaTaayuSaa mayaa caiva bahusho abhigato hi saH || 4-60-11
jaTaayuSaa mayaa caiva bahusho abhigato hi saH || 4-60-11
11. bhR^isham duHkhena abhyaagataH= with much, with anguish, one who neared - such as me; tam R^iSim draSTu kaamaH asmi= him, sage, to see, desiring, I have become; saH= he - that sage; jaTaayuSaa mayaa caiva= by Jataayu, by me, also thus; bahushaH abhigataH hi= many times, [he was] approached, indeed.
"As I was desiring to see that sage I neared that place with much anguish, because I and Jataayu approached that sage for many a time in earlier times... [4-60-11]
tasya aashrama padaabhyaashe vavuH vaataaH sugandhinaH |
vR^ikSo na apuSpitaH kashcit aphalo vaa na dR^ishyate || 4-60-12
vR^ikSo na apuSpitaH kashcit aphalo vaa na dR^ishyate || 4-60-12
12. tasya aashrama padaabhyaashe= his, hermitage near about; su gandhinaH vaataaH vavuH= sweet, smelling, wind, whiffled; a + puSpitaH vR^ikSaH= not, flowered, trees; kashcit= whatsoever; na dR^ishyate= not, seen; a +phalaH vaa= without, fruits, either; na= is not seen.
"Near about his hermitage wind wiffles with a sweet-smell, and no tree is flowerless and no tree is fruitless, whatsoever it is... [4-60-12]
upetya ca aashramam puNyam vR^ikSa muulam upaashritaH |
draSTu kaamaH pratiikSe ca bhagava.ntam nishaakaram || 4-60-13
draSTu kaamaH pratiikSe ca bhagava.ntam nishaakaram || 4-60-13
13. puNyam aashramam= to sacred, hermitage; upetya [upa etya= near, on going]= drawing nigh of; vR^ikSa muulam upa aashritaH= at a tree, base, near, sheltering [myself]; bhagavantam nishaakaram= at godly, Nishaakara; draSTu kaamaH= to see, desirous of; pratiikSe= I am awaiting - [historical present] I awaited.
"On nearing that sacred hermitage and sheltering myself at the base of a tree, I waited there desirous to see that godly Nishaakara... [4-60-13]
atha pashyami duurastham R^iSim jvalita tejasam |
kR^ita abhiSekam durdharSam upaavR^ittam udan mukham || 4-60-14
kR^ita abhiSekam durdharSam upaavR^ittam udan mukham || 4-60-14
14. atha= then; kR^ita abhiSekam= on performing, holy bath; upa aavR^ittam= return, returning; udan mukham= north, facing; jvalita tejasam= irradiating [the ambience,] with radiance; durdharSam= unassailable one; duura stham R^iSim= distantly, available, sage; pashyami= I am seeing - I saw.
"Then I saw the sage available distantly, returning facing north after performing his holy bath, an unassailable sage irradiating the ambience with his radiance... [4-60-14]
tam R^ikSaaH sR^imaraa vyaaghraaH si.mhaa naanaa sarii sR^ipaaH |
parivaarya upagacChanti daataaram praaNino yathaa || 4-60-15
parivaarya upagacChanti daataaram praaNino yathaa || 4-60-15
15. praaNinaH= by living beings; daataaram [dhaataaram] yathaa= after a donor [or, after Brahma,] as with - the following; tam= him - sage; pari vaarya= around, surrounding; R^ikSaaH sR^imaraa vyaaghraaH simhaa= bears, antelopes, tigers, lions; naanaa sarii sR^ipaaH= diverse, reptiles, snakes; upa gacChanti= at heel, they are going - following him.
"Bears, antelopes, tigers, lions, and diverse reptiles and snakes are following him at his heel, as with living beings following a donor, or all-donating Brahma... [4-60-15]
tataH praaptam R^iSim j~naatvaa taani sattvaani vai yayuH |
praviSTe raajani yathaa sarvam sa amaatyakam balam || 4-60-16
praviSTe raajani yathaa sarvam sa amaatyakam balam || 4-60-16
16. raajani praviSTe= on a king's, entry [into palace-chambers]; sarvam sa amaatyakam balam= all of the, with, ministerial, military staff; yathaa= as to how [they retrace their steps]; R^iSim praaptam= sage's, entry [into hermitage]; j~naatvaa= on noticing; tataH taani sattvaani vai yayuH= then, those, beings [animals etc.,] went away.
"As to how the ministerial and military staff retrace steps when a king enters his place-chambers, so also the animals and other beings on knowing the sage's entry into his hermitage, retraced their steps and went away... [4-60-16]
R^iSiH tu dR^iSTvaa maam tuSTaH praviSTaH ca aashramam punaH |
muhuurta maatraan nirgamya tataH kaaryam apR^icChata || 4-60-17
muhuurta maatraan nirgamya tataH kaaryam apR^icChata || 4-60-17
17. R^iSiH tu dR^iSTvaa maam= sage, on his part, on seeing, me; tuSTaH= gladdened; aashramam praviSTaH= into hermitage, [though] entered; tataH= then; punaH= again; muhuurta maatraan= in a moment, that much [after]; nir gamya= out, on coming; kaaryam apR^icChata= then, work [objective of my coming,] he asked about.
"But the sage is gladdened on seeing me and though he has entered into his hermitage he again came out in a moment and asked about the objective of my visit... [4-60-17]
saumya vaikalyataam dR^iSTvaa romNaam te na avagamyate |
agni dagdhau imau pakSau praaNaaH caapi shariirake || 4-60-18
agni dagdhau imau pakSau praaNaaH caapi shariirake || 4-60-18
18. saumya= oh, gentle [Sampaati]; te romNaam vaikalyataam= your, hair's [feathers'] deformity; dR^iSTvaa= on seeing; na avagamyate= not, being identified [you are]; imau pakSau agni dagdhau= these two, wings, by fire, burnt; praaNaaH caapi shariirake= lives, only, [remaining] in body.
" 'On seeing the deformity of your feathers, oh, gentle Sampaati, you unidentifiable. These two wings of yours are fire burnt, but lives are let out in your body...' Thus, the sage started to talk to me... [4-60-18]
gR^idhrau dvau dR^iSTa puurvau me maatarishva samau jave |
gR^idhraaNaam caiva raajaanau bhraatarau kaama ruupiNau || 4-60-19
gR^idhraaNaam caiva raajaanau bhraatarau kaama ruupiNau || 4-60-19
19. gR^idhraaNaam raajaanau= for [among] eagles, kingly ones; jave maatarishva samau= in speed, to Fire-god [but, here it is his friend Wind-god,] similar to; kaama ruupiNau= by wish, form-changers - this is an inconsistent statement; bhraatarau dvau gR^idhrau= bothers, two, eagles; such as you two are, you are; me= by me; dR^iSTa puurvau= were seen, earlier.
" 'I have earlier seen you two eagle brothers, kingly eagles among eagles, similar in your speed to Wind-god and form-changers by your wish... [4-60-19]
jyeSTho avita stvam tu sa.mpaate jaTaayuH anujaH tava |
maanuSam ruupam aasthaaya gR^ihNiitaam caraNau mama || 4-60-20
maanuSam ruupam aasthaaya gR^ihNiitaam caraNau mama || 4-60-20
20. sampaate= oh, Sampaati; tvam tu= you, on your part; jyeSThaH= are the elder; avita= really - isn't it; tava anujaH jaTaayuH =your, younger brother is, Jataayu; maanuSam ruupam aasthaaya= human, forms, taking up; mama caraNau gR^ihNiitaam= my, feet, you took - you touched my feet.
" 'You are the elder, isn't it! And Jataayu is your younger brother. You used to touch my feet taking up human forms... [4-60-20]
kim te vyaadhi samutthaanam pakSayoH patanam katham |
daNDo vaa ayam dhR^itaH kena sarvam aakhyaahi pR^icChataH || 4-60-21
daNDo vaa ayam dhR^itaH kena sarvam aakhyaahi pR^icChataH || 4-60-21
21. te= to you; vyaadhi samutthaanam= illness, result of; kim= what is it; pakSayoH patanam katham= wings, falling, how; kena= by whom; ayam daNDaH dhR^itaH vaa= this, scourge, is imposed, either; pR^icChataH= while I am asking - inquire into; sarvam aakhyaahi= all, you tell.
"Is this falling of wings a result of any illness, if so what is it... or is this any scourge imposed on you, if so, who is he... tell me all who am inquiring into those details... [4-60-21]
iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe SaSTitamaH sargaH
Thus, this is the 60th 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
No comments:
Post a Comment