Sri Valmiki Ramayanam - Kishkindha Kanda (Book 4) Sarga 31 to 38

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] 31

Introduction

Enraged Lakshmana goes to the extent of saying that Sugreeva is to be eliminated and then Angada and others will search for Seetha. Perturbed by his brother's vehemence Rama pacifies him and sends to Kishkindha where on seeing the infuriated, hissing, snakelike Lakshmana monkeys are upset. Lakshmana sends Angada to Sugreeva to inform about his arrival. Sugreeva could not comprehend firstly because he is in an inebriated condition, but later comes to senses on the advise of his ministers.

sa kaaminam diinam adiina sattvaH
shoka abhipannam samudiirNa kopam |
narendra suunur naradeva putram
raamaanujaH puurvajam iti uvaaca || 4-31-1

1. nara indra suunuH= people's, king's, son - prince Lakshmana; saH raama anujaH= he that, to Rama, later born one - younger one - Lakshmana; kaaminam diinam= one who is yearning, thereby pitiable - Rama; but; a+diina sattvaH= not, deterred, in stamina; shoka abhipannam= by grief, who is overcome; sam udiirNa kopam= one with well, intensified, anger; nara deva putram= to people's, godlike-king's, son - to prince Rama; puurva jam= to earlier, born one - to Rama, the elder brother; iti uvaaca= this way, spoke.

When Rama of undeterred stamina has become pitiable while yearning for Seetha, overcome with grief while the search for Seetha is becoming futile, overwrought with anger while Sugreeva is reneging on his promise, to such an elder prince-brother from a godlike king, his younger prince-brother Lakshmana spoke in this way. [4-31-1]

na vaanaraH sthaasyati saadhu vR^itte
na manyate karma phala anuSa.ngaan |
na bhokSyate vaanara raajya lakSmiim
tathaa hi na abhikramate asya buddhiH || 4-31-2

2. vaanaraH= forester - Sugreeva; saadhu vR^itte na sthaasyati= in gentlefolk's, conduct, will not, abide; karma phala anuSangaan= of deed, fruits, incidental events; na manyate= not, appreciative of; vaanara raajya lakSmiim= Vanara, kingdom's, prosperity of; na bhokSyate= will not, enjoy; tathaa hi= obviously, isn't it; asya buddhiH na abhi kramate= his, mind, not, forward, strides - his prudence is behindhand.

"As a forester Sugreeva will not abide by the conduct of gentlefolk, he is not appreciative of the fruits of incidental events like gaining kingdom and regaining wife occurring out of your deed of eliminating Vali, thus he will not enjoy the prosperity of the kingdom anymore. Obviously his prudence is behindhand, isn't it! [4-31-2]

Remaining adherent in the thick and thin of friends is friendship. That is the least kindness expected of a friend. Because Sugreeva is a fickly monkey, he may not abide by the oath of friendship taken before fire altar. The deed of your eliminating Vali enthroned Sugreeva and he may not keep that deed, or its fruits holy, as nothing is evincible of his help.

mati kSayaat graamya sukheSu saktaH
tava prasaada apratikaara buddhiH |
hato agrajam pashyatu vaalinam
na raajyam evam viguNasya deyam || 4-31-3

3. tava= your; prasaada= beneficence; a + prati kaara buddhiH= not, in turn, making - for requital, a mind for - without the notion for requital; mati kSayaat= sanity, by impairment - with an unsound mind - insanely; graamya sukheSu saktaH= in primitive, pleasures, he is involved in; hatH= when slain [by you]; agrajam vaalinam pashyatu= [his] elder-brother [Vali,] let him see; evam= that is why; vi + guNasya= to one - without, honesty; raajyam na deyam= kingdom, not, to be given.

"Without any notion of requiting the beneficence you have accorded he is insanely involved in primitive pleasures, such as he is, let him see his elder brother Vali when slain. Hence, kingdoms are unaffordable to dishonest. [4-31-3]

na dhaaraye kopam udiirNa vegam
nihanmi sugriivam asatyam adya |
hari praviiraiH saha vaali putro
narendra putryaa vicayam karotu || 4-31-4

4. udiirNa vegam kopam= tiding, quickly, anger; na dhaaraye= not, bearable; adya a+satyam sugriivam nihanmi= now, un, truthful one, Sugreeva, I will kill; vaali putraH= Vali's, son - Angada; hari pra viiraiH saha= monkey, best, braving ones, along with; narendra putryaa= of king's, daughter - of princess, Seetha; vicayam karotu= searching, will do.

"Unbearable is this anger that is tiding quickly, now I shall kill that unfaithful Sugreeva and the best braving monkeys shall search for that princess Seetha, remaining under the command of Vali's son, Angada." Thus said Lakshmana to Rama. [4-31-4]

tam aatta baaNa aasanam utpata.ntam
nivedita artham raNa caNDa kopam |
uvaca raamaH para viira hantaa
sva vekSitam sa anunayam ca vaakyam || 4-31-5

5. para viira hantaa= others [enemy-side] braving ones, slayer of; raamaH= Rama; nivedita artham= one who has apprised, his intention; raNa caNDa kopam= with wartime, irrepressible, one with such anger; aatta baaNa aasanam= who took, arrows, seat of - bow; ut patantam= up, surging - leaping at; tam= to him - to Lakshmana; sva vekSitam= verily, thought over; sa anunayam ca vaakyam= with, persuasion, also, sentence; uvaca= Rama spoke.

Rama, the slayer of braving enemies, spoke this well thought sentence that includes persuasiveness to Lakshmana who is with an irrepressible wartime anger, who has apprised his intention to slay Sugreeva, and who on taking his bow is now leaping at Kishkindha. [4-31-5]

na hi vai tvat vidho loke paapam evam samaacaret |
kopam aaryeNa yo hanti sa viiraH puruSottamaH || 4-31-6

6. tvat vidhaH= your, kind of - person; loke= in world; evam paapam= this type of, sin; na hi sam aacaret= not, certainly, will commit; yaH= who; aaryeNa [aarya bhaavena]= with a noble gesture; kopam hanti= anger, kills [that anger]; saH viiraH= he, is valorous one; puruSottamaH vai= best one among men, really.

"Certainly none of your kind shall commit this sort of sin in this world, and if such a situation occurs, he who by his noble gesture kills his own anger is a valorous one, and he really becomes the best one among men." Thus Rama is saying to Lakshmana. [4-31-6]

na idam atra tvayaa graahyam saadhu vR^ittena lakSmaNa |
taam priitim anuvartasva puurva vR^ittam ca sa.ngatam || 4-31-7

7. lakSmaNa= oh, Lakshmana; saadhu vR^ittena tvayaa= of righteous, conduct, by you; atra= in this matter; idam na graahyam= this, not, to be understood [undertaken]; taam= them [those aspects of]; priitim= friendliness; puurva vR^ittam= earlier, existed; sangatam ca= affinity, also; anuvartasva= you adhere to.

"Lakshmana, as person with righteous conduct you are not supposed to understand this matter in this way, or undertake in this way, but you are supposed to adhere to those aspects of friendliness with Sugreeva and the affinity earlier existed in dealing with him. [4-31-7]

In the last chapter Rama says that he wants to kill Sugreeva for his faithlessness. Now Lakshmana is parroting out those very words. But Rama is now telling that 'killing a friend is a sin, so you do not commit it...' Is Rama contradicting his own statements in last chapter? In reply it is said, not so. Last time Rama gave a picture of his ire about Sugreeva, to the extent of eliminating him, if Sugreeva still avoids any arrangement. But Lakshmana, being straight-to-nose person and a textualist, has started to Kishkindha to eliminate Sugreeva and to enthrone Angada, under whose leadership the other monkeys can search Seetha. It is same situation with Hanuma in Sundara, where Hanuma is asked just to elicit the whereabouts of Seetha, but he burns down Lanka, and if anybody questions, Hanuma is apt to say that he is monkeyish with Lanka. Such an occasion shall not happen in Kishkindha, that too through Lakshmana. Thus, Rama is pacifying Lakshmana in saying that 'my words shall not be understood that way, and killing of Sugreeva is not to be undertaken forthwith.'

saama upahitayaa vaacaa ruukSaaNi parivarjayan |
vaktum arhasi sugriivam vyatiitam kaala paryaye || 4-31-8

8. kaala paryaye= when time, lapsed - flouted timeframe; vyatiitam sugriivam= to reneger, to Sugreeva; ruukSaaNi parivarjayan= caustic [remarks,] leaving off; saama upahitayaa vaacaa= placate, having in them [placatory,] words; vaktum arhasi= to talk, apt of you.

"It will be apt of you to speak to that reneger Sugreeva with placating words rather than with caustic remarks, as his sin is no more than flouting the timeframe." Thus Rama said to Lakshmana. [4-31-8]

so agrajena anushiSTa artho yathaavat puruSarSabhaH |
pravivesha puriim viiro lakSmaNaH para viira haa || 4-31-9

9. agrajena= by elder brother; yathaavat= as expedient; anushiSTa arthaH= who is schooled, about means; puruSarSabhaH= among men, the best one; para viira haa= enemy, brave ones, slayer of; viiraH= brave one; saH lakSmaNaH= such, Lakshmana; puriim pravivesha= city, entered - proceeded to enter.

That brave one and the slayer of braving enemies Lakshmana thus schooled expediently by his elder brother about the means of gainfulness, that best one among men proceeded to enter the city of Kishkindha. [4-31-9]

tataH shubha matiH praaj~no bhraatuH priyahiterataH |
lakSmaNaH pratisa.mrabdho jagaama bhavanam kapeH || 4-31-10
shakra baaNaasana prakhyam dhanuH kaalaa.ntaka upamaH |
pragR^ihya giri shR^i.ngaabham mandaraH saanumaan iva || 4-31-11

10. tataH shubha matiH= right, minded one; praaj~naH= well-informed one; bhraatuH priya hite rataH= brother's, agreeable, beneficial, bent on; prati sam rabdhaH= reversing, exasperation - swallowing his ire; kaala antaka upamaH= era, ender, in simile; such a; lakSmaNaH= Lakshmana; shakra baaNaasana prakhyam= Indra's, bow, identical with; giri shR^inga aabham= mountain, ridge, in shine with; dhanuH pragR^ihya= bow, wielding; mandaraH= Mt. Mandhara; saanu maan= one which has peaks - peaking mountain; iva= like; kapeH bhavanam jagaama= of monkey - Sugreeva 's, to palace, proceeded.

That right-minded and well-informed Lakshmana who is bent on doing only that which is agreeable and beneficial to his elder brother, then swallowing his exasperation and wielding a bow which is shining forth like the bow of Indra, and which is standing out like a peaking mountain proceeded towards the palace of the monkey, namely Sugreeva, and with such a bow he appeared to be the peaking Mt. Mandhara and like the Era-Ender. [4-31-10, 11]

yathaa ukta kaarii vacanam uttaram caiva sa uttaram |
bR^ihaspati samo buddhyaa mattvaa raamaanujaH tadaa || 4-31-12
kaama krodha samutthena bhraatuH kopaagninaa vR^itaH |
prabha.njana iva apriitaH prayayau lakSmaNaH tadaa || 4-31-13

12, 13. tadaa= then; yathaa ukta kaarii= as, said, doer - who does exactly what Rama tells - who does not defy Rama's words; raama anujaH= to Rama, later born one - younger brother, adherer; bhraatuH= brother's; kaama krodha samutthena= by desire, caused fury, fired up - of Rama; kopa agninaa vR^itaH= fury, fire, enwrapped in; buddhyaa bR^ihaspati samaH= by intelligence, Brihaspati [the planet, Gods'-mentor, Jupiter,] coequal with; such a; lakSmaNaH= Lakshmana; saha uttaram= of reply [of Sugreeva]; uttaram vacanam caiva= later words - counter-reply [by Lakshmana,] also thus; mattvaa= on mulling over; tadaa= then; prabhanjana iva= whirlwind, like; a + priitaH= one who is - not, satisfied - embittered; prayayau= proceeded.

Lakshmana the non-defying adherer of Rama, a coequal of Brihaspati-Jupiter, in intelligence, then mulled over the exact words of Rama to be spoken to Sugreeva, possible reply of Sugreeva on them, and his own sensible counter-reply to them, enwrapped as he is in a furious fire fired up by the desire of Rama for Seetha, proceeded to Sugreeva's palace like an embittered whirlwind aided and abetted by a furious fire. [4-31-12, 13]

saala taala ashva karNaam ca tarasaa paatayan balaat |
paryasyan giri kuuTaani drumaan anyaam ca vegitaH || 4-31-14
shilaaH ca shakalii kurvan padbhyaam gaja iva aashu gaH |
duuram eka padam tyaktvaa yayau kaaryavashaat drutam || 4-31-15

14. aashu gaH gaja iva= fleetly, going, elephant, as with; vegitaH= he who is making haste; tarasaa= with his might; saala taala ashvakarNaam ca= Saala, Palm, Ashvakarna trees, also; paatayan= felling; anyaam drumaan ca= others, trees, also; on felling; giri kuuTaani= mountain, crests; balaat paryasyan= by strength, razing; padbhyaam shilaaH shakalii kurvan ca= with both feet, boulders, to splinters, rendering into, also; duuram eka padam - duuraam eka padiim= long, single, step - pathway / long, first foot; tyaktvaa= leaving off / on placing; kaarya vashaat drutam yayau= mission, impelled by, swiftly, proceeded.

While knocking down Saala, Palm, Ashvakarna trees with his might, razing mountain-crests and even other trees with his strength, splintering boulders underfoot, Lakshmana made haste through an enmeshed path leaving off one-foot-pathway as with an elephant striding fleetly, and proceeded swiftly impelled by the mission. [4-31-15]

The wording in the second foot is as per Chaukambha publication: duuraam eka padam tyaktvaa as in other publications, which then gives meaning 'leaving off a distant one-foot-pathway Lakshmana strode in a shortcut way through the thick of trees...' or duuram eka padiim tyaktvaa in another way 'releasing the first foot in a longer stride he made haste.' This is to show Lakshmana's vehemence and valour are better than that of Vanara-s, which was explained by the sage-poet at the time of creation of Vanara-s by celestials at 1-17-25 onwards. When Vanara-s can fell trees or volley the peaks of mountains with some effort, Lakshmana can do the same effortlessly.

taam apashyat bala aakiirNaam hariraaja mahaapuriim |
durgaam ikSvaaku shaarduulaH kiSki.ndhaam giri sa.nkaTe || 4-31-16

16. ikSvaaku shaarduulaH= in Ikshvaku dynasty, tigerly one; giri sankaTe= among mountains, entrenched in; bala aakiirNaam= with army, impregnated with; dur gaam= not, passable; hari raaja mahaa puriim= monkey, king's, magnificent, citadel; taam kiSkindhaam apashyat= at her, at Kishkindha, he saw.

Entrenched among mountains, impregnated with vanara-army is the magnificent citadel of the king of monkeys, and the tigerly-Ikshvaku, Lakshmana, has seen such an impassable city, namely Kishkindha. [4-31-16]

This is what Sugreeva told Rama when they come for second time to fight Vali 'Spread out by the snares of monkeys... [we arrived at gate of Kishkindha city...] [4-14-5]' thus Lakshmana again saw that impregnable Kishkindha, but with a different reception to him at this time.

roSaat prasphuramaaNa oSThaH sugriivam prati lakSmaNaH |
dadarsha vaanaraan bhiimaan kiSki.ndhaayaa bahiH caraan || 4-31-17

17. sugriivam prati= Sugreeva, towards; roSaat= owing to rancour; pra sphuramaaNa oSThaH= verily, quivering, lips - one with such lips; lakSmaNaH= Lakshmana; kiSkindhaayaa bahiH caraan= Kishkindha's, outer [at outposts,] that moving about; bhiimaan vaanaraan dadarsha= formidable, Vanara-s, has seen.

While his lips are quivering owing to rancour towards Sugreeva, Lakshmana saw formidable Vaanara-s at the outposts of Kishkindha. [4-31-17]

tam dR^iSTvaa vaanaraaH sarve lakshmaNam puruSarSabham
shaila shR^i.ngaaNi shatashaH pravR^iddhaam ca mahiiruhaan |
jagR^ihuH ku.njara prakhyaa vaanaraaH parvata a.ntare || 4-31-18

18. parvata antare= mountains, in midst - in gorges; kunjara prakhyaa= elephant, comparable [elephantine]; vaanaraaH= Vanara-s; puruSa rSabham tam lakshmaNam dR^iSTvaa= the best among men, him, at Lakshmana, on seeing; sarve vaanaraaH= all, vanara-s; shatashaH= hundreds of; shaila shR^ingaaNi= mountain, crests; pra vR^iddhaam mahii ruhaan ca= well, developed [gigantic,] on earth, grown - trees, also; jagR^ihuH= grabbed.

On seeing the most notable one among men, Lakshmana all of the elephantine vanara-s available in the gorges of mountain have grabbed hundreds of mountain-crests and gigantic trees, and they are at the ready. [4-31-18]

taan gR^ihiita praharaNaan sarvaan dR^iSTvaa tu lakSmaNaH |
babhuuva dviguNam kruddho bahu i.ndhana iva analaH || 4-31-19

19. lakSmaNaH= Lakshmana; gR^ihiita praharaNaan= handling, assaultive [trees and peaks]; taan sarvaan dR^iSTvaa tu= them, at all of them, on seeing, but; bahu indhana analaH iva= with much fuel, [added,] fire, as with; dvi guNam kruddhaH= with two, fold, fury babhuuva= he became.

But on seeing all of them handling assaultive peaks and trees, Lakshmana's fury has become twofold as with a fire to which much fuel is added. [4-31-19]

tam te bhayapariita a.ngaaH khsubdham dR^iSTvaa plava.mgamaaH |
kaala mR^ityu yugaa.ntaaabham shatasho vidrutaa dishaH || 4-31-20

20. shatashaH te plavamgamaaH= hundreds [troops and troops of,] of those, fly-jumpers; kshubdham= who is overexcited; kaala mR^ityu= Time-god, of Death; yuga anta aabham= epoch, ender, in sheen; tam= at him, at Lakshmana; dR^iSTvaa= on seeing; bhaya pariita angaaH= with scare, enfolded - coiling, bodies; dishaH= to all - directions; vi drutaa= quickly, ran away.

On seeing overexcited Lakshmana who is like the Time-god and the Epoch-Ender, troops and troops of those fly-jumpers quickly fled away in all directions with scare coiling their bodies. [4-31-20]

tataH sugriiva bhavanam pravishya haripu.ngavaaH |
krodham aagamanam caiva lakSmaNasya nyavedayan || 4-31-21

21. tataH hari pungavaaH= then, monkeys, the best of them; sugriiva bhavanam pravishya= Sugreeva's, palace, on entering; lakSmaNasya= Lakshmana's; aagamanam= about arrival; krodham caiva= about his fury, also thus; nyavedayan= submitted [appraised.]

Then on entering the palace of Sugreeva, some best ones among monkeys have appraised about the arrival of Lakshmana, and even about his fury. [4-31-21]

taarayaa sahitaH kaamii saktaH kapivR^iSaH tadaa |
na teSaam kapi viiraaNaam shushraava vacanam tadaa || 4-31-22

22. tadaa= at that time; kaamii= who is in lustful [mood]; taarayaa sahitaH= Tara, in company of; rahaH saktaH= in privacy, enmired; such a; kapi vR^iSaH= monkey, the bullish one - foremost monkey - Sugreeva; teSaam kapi viiraaNaam= of those, monkey, bold ones'; vacanam= words; na shu shraava= not, clearly heard - unheedful of.

At that time, he who is in a lustful mood, who is in the company of Lady Tara and who is enmired in privacy, that foremost monkey Sugreeva is unheedful of the words of those bold monkeys who brought the message. [4-31-22]

tataH saciva sa.mdiSTaa harayo romaharSaNaaH |
giri ku.njara megha aabhaa nagaryaa niryayuH tadaa || 4-31-23

23. tataH= then; roma harSaNaaH= hair, raisers - frightening in appearance ones; giri kunjara megha aabhaa= mountains, elephants, black-clouds, similar one in sheen; harayaH= monkeys; sachiva samdiSTaa= by ministers, directed [in order to ascertain the reason for Lakshmana's fury]; tadaa= then; nagaryaa nir yayuH= from city, out, gone.

Then, as directed by ministers of Kishkindha in order to figure out the mood of Lakshmana, some of the elephantine monkeys who are frightening just by their appearance, who in sheen are similar to mountains and dark-clouds have gone out of the city. [4-31-23]

nakha da.mSTra aayudhaa sarve viiraaH vikR^ita darshanaaH |
sarve shaarduula darpaaH ca sarve ca vikR^ita aananaaH || 4-31-24

24. sarve= all; viiraaH= brave ones; nakha damSTra aayudhaa= have nails, teeth, as weapons; vikR^ita darshanaaH= hideous, in look; sarve shaarduula darpaaH ca= all, tigerish, in pride, also; sarve vikR^ita aananaaH ca= all, horrendous, in face, also.

All of those brave vanara-s are armed with their own teeth and nails, all are with tigerish pride, all are hideous in look and horrendous by their faces. [4-31-24]

dasha naaga balaaH kecit kecit dasha guNottaraaH |
kecit naaga sahasrasya babhuuvuH tulya varcasaH || 4-31-25

25. kecit= some are; dasha naaga balaaH= ten, elephants, with might of, kecit dasha guNa uttaraaH= some, ten, times, more; kecit naaga sahasrasya= some, elephants, a thousand of; tulya varcasaH babhuuvuH= matching, in vigour, are there.

Some of those vanara-s are with the might of ten elephants, some ten times more, and some with vigour matching that of a thousand elephants. [4-31-25]

tataH taiH kapibhir vyaaptaam druma hastair mahaabalaiH |
apashyat lakSmaNaH kruddhaH kiSki.ndhaam taam duraasadam || 4-31-26

26. tataH= then; kruddhaH lakSmaNaH= infuriated, Lakshmana; taiH= with them; druma hastaiH= trees, with hands [flaunting]; mahaabalaiH= great-mighty ones; kapibhiH vyaaptaam= with monkeys, spreading throughout; dur aasadam= not, assailable - city; taam kiSkindhaam apashyat= at her, Kishkindha, saw.

Infuriated Lakshmana has then seen Kishkindha, an unassailable city, as those great-mighty monkeys flaunting trees are spreading throughout it. [4-31-26]

tataH te harayaH sarve praakaara parikha a.ntaraat |
niSkramya udagra sattvaaH tu tasthur aaviSkR^itam tadaa || 4-31-27

27. tataH= then; ut agra sattvaaH= those with - up, risen, might - ebullient in sprit; sarve te harayaH= all of those, monkeys; praakaara parikha antaraat= compound-wall's, iron-latches [of gateway,] from inside; niSkramya= on exiting; tadaa aaviSkR^itam= then, unfolded - showing themselves, revealingly; tasthuH= stood up to.

All of those monkeys then exiting from the inside of the compound-wall of the castle and coming underneath of the iron-latches of the castle's gateway, they became visible and stood up to Lakshmana with their ebullient might. [4-31-27]

The word parigha is sometimes taken as bastions of the fort-wall.

sugriivasya pramaadam ca puurvajasya artham aatmavaan |
dR^iSTvaa kopa vasham viiraH punar eva jagaama saH || 4-31-28

28. aatmavaan= sensible one; saH viiraH= that, valiant one; sugriivasya pramaadam ca= Sugreeva's, blunder, also; puurvajasya artham ca= elder brother's, expediency, also; dR^iSTvaa= on envisaging; punaH eva= again, thus; kopa vasham= into anger's, control; jagaama= went into.

On envisaging Sugreeva's blunder and of his elder-brother's expediency, that sensible one and fury restrained Lakshmana, again went into the restraint of fury on seeing the monkeys. [4-31-28]

sa diirgha uSNa mahaa ucChvaasaH kopa sa.mrakta locanaH |
babhuuva nara shaarduula sa dhuuma iva paavakaH || 4-31-29

29. diirgha uSNa mahaa ucChvaasaH= long, fiery, endless, exhales; kopa samrakta locanaH= by fury, bloodshot, eyes; nara shaarduula= man, tiger; saH= he, Lakshmana sa dhuuma paavakaH iva= with, fumes, fire, like; babhuuva= is there.

With his long, fiery, and endless exhales and eyes bloodshot in fury, that tigerly-man Lakshmana is like a fuming fire. [4-31-29]

baaNa shalya sphurat jihvaH saayaka aasana bhogavaan |
sva tejo viSa sa.nghaataH pa.nca aasya iva pannagaH || 4-31-30

30. baaNa shalya sphurat jihvaH= arrow, head, motile, tongue; saayaka aasana bhogavaan [bhogaH vaan]= arrows, seat [curvi-bow,] serpent-hood, wielder of; sva tejaH viSa sam ghaataH= by own, fervency, with venom, well, multiplied - proliferating; panca aasya pannagaH iva= five, faced, serpent, like [identical to.]

Lakshmana has become identical to a five-faced serpent as his curvi-bow looked like the curvi-hood of a serpent, arrowheads looked like the poking tongues of the serpent, and as his own fervency is proliferating as that serpent's venom. [4-31-30]

The words used in verse bhogavaan, samghaata also means 'enjoyer of bow, assortment of these aspects...' but bhoga is yet another name for 'snake-hood' besides its coils and ghaata is 'that which obtained after multiplication...'

tam diiptam iva kaalaagnim naagendram iva kopitam |
samaasaadya a.ngadaH traasaat viSaadam agamat param || 4-31-31

31. angadaH= Angada; diiptam kaala agnim iva= aglow, perdition, fire of, as with; kopitam naaga indram iva= [perforce] infuriated, serpent's, king, as with; tam= him - Lakshmana; samaasaadya= on nearing; traasaat param viSaadam agamat= by scare, high, sadness, he [Angada] succumbed to.

Angada succumbing to high despair caused by the scare neared Lakshmana who is aglow like the Fire of Perdition and like aadi seSa, the Thousand-hooded King of Serpents, who is perforce infuriated. [4-31-31]

so a.ngadam roSa taamraakSaH sa.mdidesha mahaayashaaH |
sugriivaH kathyataam vatsa mama aagamanam iti uta || 4-31-32

32. roSa taamra akSaH= by rancour, reddened, eyed one; mahaayashaaH saH= highly adorable, he that Lakshmana; angadam= to Angada; vatsa= oh, boy; sugriivaH mama aagamanam kathyataam= let Sugreeva, about my, arrival, be told; iti uta= thus, this way - said; samdidesha= sent a word.

With his eyes reddened in rancour that highly adorable Lakshmana sent a word through Angada, saying "oh, boy, let Sugreeva be informed about my arrival," and said this way. [4-31-32]

eSa raamaanujaH praaptaH tvat sakaasham arindamaH |
bhraatur vyasana sa.ntapto dvaari tiSThati lakSmaNaH || 4-31-33
tasya vaakyam yadi ruciH kriyataam saadhu vaanaraH |
iti uktvaa shiighram aagacCha vatsa vaakyam arindama || 4-31-34

33. arindama= oh, enemy-destroyer; vatsa= oh boy - Angada; you say this to Sugreeva; arindamaH= oh, enemy-destroyer - Sugreeva; bhraatuH vyasana santaptaH= brother's - Rama's, distress, distressed by; raama anujaH= Rama's brother; eSa lakSmaNaH= this one, Lakshmana; tvat sakaasham= to your, fore; praaptaH= having arrived; dvaari tiSThati at door, abiding - waiting; vaanaraH= oh, Vanara [Sugreeva]; ruciH yadi= interest, if - if you are interested; tasya vaakyam= his [Lakshmana's,] words - advise; saadhu kriyataam= nicely, be done - listen to it; iti vaakyam uktvaa= thus, words, on saying; shiighram aa gacCha= quickly, come and go [come back.]

"Oh, enemy-destroyer Angada, oh, boy, you may say these words to Sugreeva, 'oh, enemy-destroyer Sugreeva, distressed by the distress of his brother this Lakshmana has arrived in your presence and waiting at the door, oh, Sugreeva, the vanara, if you are interested it will be apt of you to listen to his advise, either by coming here or inviting him inside...' saying so oh, boy Angada, you comeback quickly." Thus Lakshmana spoke to Angada. [4-31-33, 34]

lakSmaNasya vacaH shrutvaa shokaaviSTo a.ngado abraviit |
pituH samiipam aagamya saumitriH ayam aagataH || 4-31-35

35. lakSmaNasya vacaH shrutvaa= Lakshmana's, word, on hearing; shoka aaviSTaH= in grief, muffled up; angadaH= Angada; pituH samiipam aagamya= to father's, near, on arriving; ayam saumitriH aagataH= he, Soumitri, has come; abraviit= spoke informed.

On hearing the words of Lakshmana Angada is muffled up in grief, and on arriving in the presence of his father Sugreeva he informed "Soumitri has come." [4-31-35]

atha a.ngadaH tasya sutiivra vaacaa
sa.mbhraa.nta bhaavaH paridiina vak.htraH |
nirgatya puurvam nR^ipateH tarasvii
tato rumaayaaH caraNau vavande || 4-31-36

36. atha= then; tarasvii angadaH= mighty one, Angada; tasya= his, Lakshmana's; su tiivra vaacaa= by very, sharp, words; sambhraanta bhaavaH= bewildered, in perception; pari diina vaktraH= over, sadness, on face - assuming a very sad face; nir gatya= out, going - exiting for the palace; puurvam nR^ipateH= firstly, to king's [Sugreeva's]; tataH rumaayaaH= then, to Ruma's; caraNau vavande= feet, saluted.

Bewildered in his perception at the very sharp words of Lakshmana, mighty Angada then has gone to the palace assuming a very sad face, and there he firstly saluted the feet of his father Sugreeva and then at the feet of Ruma, wife of Sugreeva. [4-31-36]

sa.mgR^ihya paadau pituH ugratejaa
jagraaha maatuH punar eva paadau |
paadau rumaayaaH ca nipiiDayitvaa
nivedayaamaasa tataH tat artham || 4-31-37

37. ugra tejaa= one with intense, vitality [Angada]; pituH paadau sam gR^ihya= father's, feet, on clinching to; punaH eva= later, thus; maatuH paadau jagraaha= mother's [Tara's,] feet, took; rumaayaaH paadau ca= of Ruma, feet, also - on clasping; nipiiDayitvaa= squeezing [latching on to]; tat artham= about that, import [about the message of Lakshmana]; tataH nivedayaamaasa= then, started to appeal.

Angada whose vitality is intense clinched himself to the feet of his father Sugreeva, and later clung to the feet of his mother Tara, and he even clasped the feet of his paternal-aunt Ruma, and latching on to the feet of his parents then he stated to appeal to them about the message of Lakshmana. [4-31-37]

sa nidraa mada sa.mviito vaanaro na vibuddhavaan |
babhuuva mada mattaH ca madanena ca mohitaH || 4-31-38

38. nidraa mada samviitaH= with drowsiness, dizziness, bound up in; saH vaanaraH= he, Vanara - Sugreeva; na vi buddhavaan= not, verily, comprehend; mada mattaH ca= by intoxication, benumbed, also; madanena ca mohitaH= with lust, also - in its torpor, bemused [numbed down]; babhuuva= he became.

Sugreeva, the vanara, who is bound up in drowsiness and dizziness could not comprehend clearly what Angada is talking about, as he is benumbed with intoxication, and even numbed down with the torpor of lustfulness. [4-31-38]

tataH kila kilaam cakruH lakshmaNam prekshya vaanaraaH |
prasaadayantaH tam kruddham bhaya mohita cetasaH || 4-31-39

39. tataH= then; kruddham lakshmaNam prekshya= infuriated - on the warpath, Lakshmana, on seeing; vaanaraaH= monkeys - who are around Lakshmana; bhaya mohita cetasaH= with fear, flustered, at hearts; tam= him - Lakshmana; prasaadayantaH= so as to appease him; kila kilaam cakruH= sounds like kila, kila [jibber-jabber,] they made.

The hearts of mobbing monkeys are flustered with fear when they pored over infuriated Lakshmana, thus they jibber-jabbered so as to appease him. [4-31-39]

The words kila kila, hala hala are the onomatopoeic words for the chatter of monkeys or hues and cries of others. - A Linguistic Study of Ramayana, Pt. Satya Vrat.

te mahaa ogha nibham dR^iSTvaa vajra ashani sama svanam |
si.mha naadam samam cakrur lakSmaNasya samiipataH || 4-31-40

40. te= they - monkeys; dR^iSTvaa= on observing - Lakshmana; mahaa ogha nibham= stormy, torrent, similar to; vajra ashani sama svanam= thunderbolt's, thunder, similar, din - hubbub; simha naadam= lion's, roar; samam= instantly; lakSmaNasya samiipataH= of Lakshmana, nearby; cakruH= they made.

And those monkeys on observing Lakshmana instantly raised a hubbub at his nearby that is similar to a storm of a torrent, thunder of a thunderbolt, and the roar of a lion. [4-31-40]

tena shabdena mahataa pratyabudhyata vaanaraH |
mada vihvala taamraakSo vyaakula sragvi bhuuSaNaH || 4-31-41

41. mahataa tena shabdena= uproarious, by that, noise; vaanaraH= Vanara - Sugreeva; mada vihvala taamra akSaH= by stupor, out of control [unable to open eyelids widely, helter-skelter] with coppery, eyed; vyaakula sragvi bhuuSaNaH= topsy-turvy, garlands, ornaments; pratyabudhyata= came to senses.

With that uproarious noise of monkeys Sugreeva came to his senses, but because of stupor his coppery eyes are helter-skelter and his garlands and ornaments are topsy-turvy. [4-31-41]

atha a.ngada vacaH shrutvaa tena eva ca samaagatau |
ma.ntriNo vaanarendrasya sammata udaara dar.hshinau || 4-31-42
plakSaH ca eva prabhaavaH ca ma.ntriNau artha dharmayoH |
vaktum uccaavacam praaptam lakSmaNam tau shasha.msatuH || 4-31-43

42. atha angada vacaH shrutvaa= then, Angada's, words, on hearing; tena eva ca sam aagatau= with him [with Angada,] thus, also, well, came with; sam mata udaara darshinau= agreeable, in thought [advise,] appreciable, in their aspect; mantriNau= two ministers; plakSaH ca eva prabhaavaH ca= Plaksha, also, thus, Prabhava, also; tau= those two; mantriNaH vaanara indrasya= ministers, of Vanara, king; lakSmaNam= Lakshmana; artha dharmayoH= prosperity, probity; uccaavacam vaktum= variously, to discuss; praaptam= has come; shashamsatuH= apprised.

On hearing the words of Angada two ministers who are agreeable in their advice and appreciable in their aspect have come along with him, and those two ministers of the king of vanara-s, namely Plaksha and Prabhava, have appraised Sugreeva that Lakshmana has arrived to discuss variously about the prosperity and probity. [4-31-42, 43]

prasaadayitvaa sugriivam vacanaiH sa artha nishcitaiH |
aasiinam paryupaasiinau yathaa shakram marutpatim || 4-31-44

44. aasiinam sugriivam= who is sitting, Sugreeva; marut patim shakram yathaa= wind-gods', king, Indra, as with; pari upa asiinau= [ministers,] around, nearby, sitting; sa artha nishcitaiH vacanaiH= with meaning, expressive, words; prasaadayitvaa= on appeasing; and they spoke to Sugreeva as below.

Those two ministers sitting around and nearby Sugreeva, who is seated like the king of wind-gods, namely Indra, on appeasing him with meaningful and expressive words they spoke to him in this way. [4-31-44]

satya sa.ndhau mahaabhaagau bhraatarau raama lakSmaNau |
vayasya bhaavam sa.mpraaptau raajya arhau raajya daayinau || 4-31-45

45. satya sandhau= those by truth, abided; mahaa bhaagau= highly, providential; raajya arhau= kingdom, worthy of; raajya daayinau= kingdom, bestowers; bhraatarau raama lakSmaNau= brothers, Rama, Lakshmana; vayasya bhaavam sampraaptau= friendship, disposition, secured - they have become your true friends.

"Rama and Lakshmana are the brothers who abide by truth, highly-providential, and though they are worthy enough to rule kingdom for themselves they have bestowed the kingdom to you, such as they are, they have become your true friends." Thus started the ministers to say to Sugreeva. [4-31-45]

tayoH eko dhanuSpaaNir dvaari tiSThati lakSmaNaH |
yasya bhiitaaH pravepante naadaan mu.ncanti vaanaraaH || 4-31-46

46. tayoH ekaH= of them two, one; lakSmaNaH= Lakshmana; dhanuS paaNiH= bow, in hand - at loggerheads; dvaari tiSThati= door, staying; yasya bhiitaaH= by whom, panicked; pra vepante= utterly, shuddering [monkeys]; vaanaraaH naadaan muncanti= monkeys, alarms, giving vent to.

"One among those two, Lakshmana, is biding at the door wielding his bow, by whom the monkeys are panicked and venting out alarms shuddering utterly. [4-31-46]

sa eSa raaghava bhraataa lakSmaNo vaakya saarathiH |
vyavasaaya rathaH praaptaH tasya raamasya shaasanaat || 4-31-47

47. tasya raamasya shaasanaat= by his, Rama's, decree; raaghava bhraataa= Raghava's, brother; saH eSa lakSmaNaH= he, this, Lakshmana; vaakya saarathiH= word [of Rama,] as charioteer; vyavasaaya rathaH= endeavour, as chariot; praaptaH= has come.

"This Lakshmana, the brother of Raghava, has arrived here at the decree of Rama on the chariot called his 'endeavour', charioted by the charioteer called 'the word of Rama.' [4-31-47]

This is 'a case of delightful figurative use' of the word vaakya saaradhi 'Rama's word as charioteer...' meaning 'directed by Rama's word...' - Ramayana A Linguistic Study, Pt. Satya Vrat.

ayam ca tanayo raajan taaraayaa dayito a.ngadaH |
lakshmaNena sakaasham te preSitaH tvarayaa anagha || 4-31-48

48. anagha= oh, merited one; raajan= oh, king; taaraayaa dayitaH tanayaH= Tara's, loving, son; ayam angadaH= this, Angada; lakshmaNena tvarayaa= by Lakshmana, hastily; te sakaasham preSitaH= to your, presence, is ushered.

"Oh, merited one, even Lakshmana has ushered this Angada hastily, oh, king, the precious son of Tara, to your presence. [4-31-48]

saH ayam roSa pariitaaksho dvaari tiSThati viiryavaan |
vaanaraan vaanarapate cakshusaa nirdahana iva || 4-31-49

49. vaanara pate= oh, monkeys, king of; viiryavaan= brave one; saH ayam= such as he is; Lakshmana; roSa pariita akshaH= rancour, awning, with eyes; cakshusaa vaanaraan nir dahana iva= with eyes, monkeys, to burn down, as if; dvaari tiSThati= at door, standing - sticking fast.

"Oh, king of monkeys, such as he is, that brave Lakshmana is sticking fast at the door with an awning of rancour on his eyes and as if to burn down the monkeys just with his eyes. [4-31-49]

tasya muurdhnaa praNamya tvam sa putra saha baandhavaH |
gacCha shiighram mahaaraaja roSo hi adya upashamyataam || 4-31-50

50. mahaaraaja= oh, great-king; tvam= you; sa putra saha baandhavaH= with, son, with, relatives; shiighram gacCha= quickly, you go; muurdhnaa tasya praNamya= with forehead - bowing down, to him, on revering; adya roSaH upashamyataam hi= now, Lakshmana's - bitterness, be pacified, indeed.

"You may approach him quickly along with your son and relatives, oh, great-king, prostrate yourself before him holding him in reverence, and thus let his bitterness be indeed pacified now. [4-31-50]

yathaa aaha raamo dharmaatmaa tat kuruSva samaahitaH |
raajan tiSTha sva samaye bhava satya pratishravaH || 4-31-51

51. raajan= oh, king; dharmaatmaa raamaH= virtue-souled, Rama; yat aaha= what, he is saying - whatever he says; tat samaahitaH kuruSva= that, wholeheartedly, you implement; satya pratishravaH tiSTha= forthrightness, of promise, you abide; sva samaye bhava= in your own, pact, stand by it.

"Whatever that virtue-souled Rama says that you have to implement wholeheartedly, oh, king, you abide by the forthrightness of your promise, stick up for the pact you made." Thus the ministers advised Sugreeva. [4-31-51]

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

Thus, this is the 31st chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 32

Introduction

Sugreeva is disturbed at the unfounded anger of Lakshmana and wanted his ministers to elicit the cause for that anger. Hanuma informs Sugreeva that causing delay is the only fault of Sugreeva, for which Sugreeva is advised to pray for the mercy of Lakshmana personally.

a.ngadasya vacaH shrutvaa sugriivaH sacivaiH saha |
lakSmaNam kupitam shrutvaa mumoca aasanam aatmavaan || 4-32-1

1. aatmavaan sugriivaH= sensible one, Sugreeva; sacivaiH saha= ministers [others like Hanuma, apart from Plaksha, Prabhava,] along with; angadasya vacaH shrutvaa= Angada's, words, on hearing; lakSmaNam kupitam shrutvaa= Lakshmana, as angered one, on hearing - on knowing; aasanam mumoca= seat, released - got up from seat.

On hearing the words of Angada along with those of his ministers, namely Hanuma, Plaksha, and Prabhava et al, also on knowing that Lakshmana is angered, that sensible Sugreeva stirred from seat. [4-32-1]

sa ca taan abraviit vaakyam nishcitya guru laaghavam |
ma.ntraj~naan ma.ntra kushalo ma.ntreSu pariniSThitaH || 4-32-2

2. mantra kushalaH= in strategy, an expert; mantreSu pariniSThitaH= in strategies, diligent one; saH= he, Sugreeva; guru laaghavam= weightiness, lightness [pros and cons]; nishcitya= on discriminating; mantraj~naan= to strategists [to ministers]; taan vaakyam abraviit= to them, sentence, spoke.

On discriminating the pros and cons Sugreeva spoke this sentence to the strategist-ministers, for he himself is an expert in strategies and a diligent one in carrying out those strategies. [4-32-2]

na me dur vyaahR^itam ki.mcit na api me dur anuSThitam |
lakSmaNo raaghava bhraataa kruddhaH kim iti ci.ntaye || 4-32-3

3. me= to me - by me; kimcit= in the least; na dur vyaahR^itam= not, ill, spoken; me= by me; dur anuSThitam api= evil, undertaken, even; na= is not there; raaghava bhraataa lakSmaNaH= Raghava's, brother, Lakshmana; kim kruddhaH= why, angered - take offence; iti cintaye= thus, it is being thought - by me.

"I have not in the least spoken any ill of them, nor committed any misdeed in their respect, thus I am thinking why should Raghava's brother Lakshmana take offence at me? [4-32-3]

asuhR^idbhiH mama amitraiH nityam antara dar.hshibhiH |
mama doSaan asa.mbhuutaan shraavito raaghavaanujaH || 4-32-4

4. raaghava anujaH= Raghava's, younger brother is; a +su+ hR^idbhiH= un, kind, hearted ones - by unsympathetic rivals; who; nityam= always; antara darshibhiH= for scope, searchers - by opportunists, fabricators; mama= my; a + mitraiH= un, friendly ones - rivals; mama= my; a + sambhuutaan= non, existent - fabricated; doSaan= faults; shraavitaH= made to listen - ear-filled.

"Unsympathetic rivals of mine, who will always be snoopy for scope, might have ear-filled Raghava's brother about the fabricated faults of mine. [4-32-4]

atra taavat yathaa buddhi sarvaiH eva yathaa vidhi |
bhaavasya nishcayaH taavat vij~neyo nipuNam shanaiH || 4-32-5

5. atra= in here - in this situation; taavat= on your part; sarvaiH eva= by you all, thus; yathaa buddhi= according to, [your] perspective; yathaa vidhi= according to, proper way - meticulously; bhaavasya= attitude [of Lakshmana, or, issue of fact]; nishcayaH= determination; nipuNam= diligently; shanaiH= steadily; vij~neyaH taavat= find out, firstly.

"In this situation, all of you on your part and according to your perspectives have to find out firstly and meticulously about the attitude of Lakshmana, along with a steady but diligent determination thereof. [4-32-5]

na khalu asti mama traaso lakSmaNaan na api raaghavaat |
mitram tu asthaana kupitam janayati eva sa.mbhramam || 4-32-6

6. mama= to me; lakSmaNaat= from Lakshmana; traasaH na asti khalu= scare, not, is there, definitely; raaghavaat api na= from Raghava even, no; a+sthaana= not, founded - unfounded / out of context; kupitam= one who is provoked, angered; mitram tu= friend, but; sambhramam janayati eva= disquiet, giving rise to, alone.

"Definitely there is no fear for me from Lakshmana, not even from Raghava, but an unfounded ire of a friend alone is giving rise to disquiet. [4-32-6]

The word a + sthaana kupitam - a + sthaana kopam , is twofold in its meaning, one is 'unfounded anger' and the other is 'angered out of place, context.' Lakshmana who has so far not visited Kishkindha has darted into Kishkindha and showing his ire here, which is out of context. Lakshmana should have summoned Sugreeva or any other monkey, or he should have come as a calm and collected emissary, and then he can become ireful if Sugreeva rejects any help. But Lakshmana's entry itself is 'unfounded or unreasonable.' This one statement of Sugreeva makes him lofty of virtue in his heart of hearts for he reposed full confidence in Rama and thus fearless of a trusted friend.

sarvathaa sukaram mitram duSkaram pratipaalanam |
anityatvaat tu cittaanaam priitiH alpe api bhidyate || 4-32-7

7. sarvathaa= in any way; mitram= a friend is; su karam =easy, to make - easy to befriended; prati paalanam= in turn, to manage; duS karam= not, practicable; cittaanaam= hearts, sentiments; a + nityatvaat tu= not, permanent [impermanency, transient nature,] owing to; alpe api= in a trifle, even; priitiH bhidyate= friendliness, splits off.

"It is always practicable to befriend any, but in turn it is impracticable to manage that friendship, even a trifle splits off that friendliness for sentiments are transient. [4-32-7]

ato nimittam trasto aham raameNa tu mahaatmanaa |
yan mama upakR^itam shakyam pratikartum na tan mayaa || 4-32-8

8. ataH nimittam= on that, score, aham= I am; mahaatmanaa raameNa tu= from noble-souled, Rama, but; trastaH= flustering; mama= to me; yat upakR^itam= which, favour is made; tat mayaa= for that, by me; prati kartum= to requite; na shakyam= not, possible.

"On that score I am flustering because of the noble-souled Rama, and I cannot possibly requite the favour that has been done to me." So said Sugreeva to his ministers. [4-32-8]

sugriiveNa evam ukte tu hanumaan hari pu.mgavaH |
uvaaca svena tarkeNa madhye vaanara ma.ntriNaam || 4-32-9

9. sugriiveNa evam ukte tu= by Sugreeva, that way, while being said, but; hari pungavaH hanumaan= among monkey's, eminent one, Hanuma; vaanara mantriNaam madhye= Vanara, ministers, among; svena tarkeNa= with his own, by logic [with a dint of his expediency]; uvaaca= spoke.

While Sugreeva is saying that way, the eminent-monkey Hanuma spoke with a dint of his own expediency, from among the Vanara ministers. [4-32-9]

sarvathaa na etad aashcaryam yat tvam harigaNeshvara |
na vismarasi susnigdham upakaaram kR^itam shubham || 4-32-10

10. hari gaNa iishvara= oh, monkey, troops, lord of; tvam= you; su snigdham= with deep regard; kR^itam shubham upakaaram= rendere, advantageous, help; [or, upakaara kR^itam= help, who has rendered - Rama]; na vismarasi= not, forgetting; iti yat= that which point is there; etat= that point; sarvathaa aashcaryam na= in any way, astonishing, it is not.

"In any case, it is not astonishing to say, oh, king of monkey troops, that you with a deep regard have not forgotten the advantageous help rendered to you, since it is natural for you. [4-32-10]

raaghaveNa tu viireNa bhayam utsR^ijya duurataH |
tvat priya artham hato vaalii shakra tulya paraakramaH || 4-32-11

11. viireNa raaghaveNa tu= by braving, Raghava, on his part; bhayam duurataH utsR^ijya= [his] fear, distantly, tossing away; tvat priya artham= your, cherish, to fulfil; shakra tulya paraakramaH= Indra, coequal, in valour; hataH vaalii= Vali, killed.

"On his part Raghava tossed off his fear distantly and eliminated Vali, whose valour equals that of Indra, only to fulfil your cherish. [4-32-11]

sarvathaa praNayaat kruddho raaghavo na atra sa.mshayaH |
bhraataram sa.mprahitavaan lakSmaNam lakSmi vardhanam || 4-32-12

12. raaghavaH= Raghava is; sarvathaa praNayaat kruddhaH= anywise, in friendliness, is annoyed; atra samshayaH na= in that, doubt, is not there; bhraataram lakSmi vardhanam lakSmaNam= brother, prosperity, enhancer, Lakshmana; sam prahitavaan= he [Rama] expedited.

"Anywise, by virtue of his friendliness with you Raghava must be annoyed, hence he must have expedited his brother Lakshmana, whose disposition in effect to is enhance prosperity. [4-32-12]

tvam pramatto na jaaniiSe kaalam kalavidaam vara |
phulla sapta cChada shyaamaa pravR^ittaa tu sharat shivaa || 4-32-13

13. kala vidaam vara= among time, knowers - a timekeeper, [a person as regards punctuality,] the best; tvam pra mattaH= you were, verily, - on the moon, ecstatic; kaalam na jaaniiSe= [about the slippage of] time, not, aware; phulla sapta cChada shyaamaa= unfolded, seven-leaved, covering [canopying seven-leaved-plantain trees,] with dark-greenness; shivaa sharat tu= sedate, autumn, on its part; pravR^ittaa= is underway.

"You have become ecstatic, oh, the best of the best timekeepers, hence you are unaware of the slippage of time, but the sedate and dark-green autumn on its part is underway unfolding dark-green leaves canopying seven-leaved banana plants. [4-32-13]

Sugreeva is ascribed as a great disciplinarian and punctualist and his order sugriiva aaj~na ' Sugreeva's order...' a Sanskrit phrase still ruling high, is an inalienable, do-or-die order for the rank and file of Vanara-s.

nirmala graha nakSatraa dyauH pranaSTa balaahakaa |
prasannaaH ca dishaH sarvaaH saritaH ca saraa.msi ca || 4-32-14

13. pranaSTa balaahakaa dyauH= with extinct, clouds, sky is; nirmala graha nakSatraa= clear, with planets, stars; sarvaaH dishaH ca= all, directions, also, are clear; saritaH ca saraamsi ca= rivers, also, lakes, too; prasannaaH= are equable.

"Clear is the sky with its planets and stars as clouds have vanished on it, even all the ten directions are clear, and the rivers and lakes too are equable. [4-32-14]

praaptam udyoga kaalam tu na avaiSi haripu.ngava |
tvam pramatta iti vyak{}tam lakSmaNo ayam iha aagataH || 4-32-15

15. hari pungava= oh, among monkeys, ablest one; praaptam udyoga kaalam tu= chanced, campaign, time, but; na avaiSi= not, you realised - not got the drift of it; tvam pra matta= you are, verily, slumberous; iti= thus as; ayam lakSmaNaH iha aagataH= this one, Lakshmana, to here, came; vyaktam= it is obvious.

"Because the time for campaigns has chanced, oh, the ablest monkey, and because you were very slumberous you have not got the drift of it, as such Lakshmana must have come here, and it is obvious. [4-32-15]

aartasya hR^ita daarasya paruSam puruSa antaraat |
vacanam marSaNiiyam te raaghavasya mahaatmanaH || 4-32-16

16. aartasya= one who is anguished; hR^ita daarasya= abducted, whose wife is; mahaatmanaH= benevolent-souled one - magnanimous in giving kingdom; raaghavasya= of such a Raghava; puruSa antaraat= [through] person, another one - thru Lakshmana; paruSam vacanam= [sent] bitter, words; te marSaNiiyam= to you, tolerable - endurable.

"Raghava's bitter words are endurable by you as he is primarily an anguished person, further he is the one whose is wife is abducted, and furthermore he is magnanimous in giving kingdom to you, besides, he is reproachful through another person, namely Lakshmana. [4-32-16]

kR^ita aparaadhasya hi te na anyat pashyaami aham kSamam |
a.ntareNa a.njalim baddhvaa lakSmaNasya prasaadanaat || 4-32-17

17. anjalim baddhvaa= palms, adjoining; lakSmaNasya prasaadanaat= of Lakshmana, seeking appeasement -pardon; antareNa= other than; kSamam= appropriate; anyat= another [means]; kR^ita aparaadhasya= one who committed, a blunder; te= to you; aham na pashyaami hi= I, do not, foresee, indeed.

"Indeed, I do not foresee any other appropriate means for you, as a blunder is committed by you, other than seeking Lakshmana's pardon duly adjoining your palms. [4-32-17]

The clasping and adjoining of palms in supplication is the highest gesture to appease others and it yields beneficence of even gods quickly. an~jaliH paramaa mudraa kshipram deva prasaadinii 'Adjoining palms reverently is the highest gesture, and gods will bestow grace by it.' Here it is said in singular meaning that 'you appease Lakshmana single-mindedly... soulfully...'

niyuk{}taiH ma.ntribhiH vaacyo avashyam paarthivo hitam |
ita eva bhayam tyak{}tvaa braviimi avadhR^itam vacaH || 4-32-18

18. niyuktaiH mantribhiH= designated ones, by ministers; paarthivaH= king; avashyam hitam vaacyaH= without hesitation, beneficial, is to be spoken - advised; ita eva= that is, why; bhayam tyaktvaa= fear, discarding; avadhR^itam vacaH braviimi= emphatic - which I hold fast, words, I am saying.

"A king is to be advised beneficially and unhesitatingly by the minister designates, that is why I am speaking what I hold fast discarding fear. [4-32-18]

abhikruddhaH samartho hi caapam udyamya raaghavaH |
sa deva asura ga.ndharvam vashe sthaapayitum jagat || 4-32-19

19. abhikruddhaH= [if] highly infuriated; raaghavaH caapam udyamya= Raghava, on hitching up, bow; sa deva asura gandharvam= along with, gods, demons, gandharva-s; jagat= world; vashe sthaapayitum samarthaH hi= in control, to keep, capable, isn't it.

"If Raghava is highly infuriated he is capable to keep the world under his control along with gods, demons, gandharva-s just on hitching up his bow, isn't it! [4-32-19]

na sa kSamaH kopayitum yaH prasaadya punar bhavet |
puurva upakaaram smarataa kR^itaj~nena visheSataH || 4-32-20

20. puurva upakaaram smarataa= earlier, beneficence, remembering; visheSataH kR^itaj~nena= especially, as one beholden to him; such as you are, by you; yaH= he who is - Rama; punaH prasaadya= [time and ] again, who is to be placated; saH= he; kopayitum= to be infuriated; na kSamaH bhavet= not, seemly, it becomes.

"It becomes unseemly to infuriate him who is to be placated time and again, especially when remembering his earlier beneficence to you and when you are beholden to him. [4-32-20]

tasya muurdhnaa praNamya tvam sa putraH sa suhR^it janaH |
raajan tiSTha sva samaye bhartuH bhaaryaa iva tat vashe || 4-32-21

21. raajan= oh, king; sa putraH sa su hR^it janaH= along with, son, with, kind, hearted, people [friends and relatives]; tvam= you; tasya= to him; muurdhnaa praNamya= with forehead, pay deference - prostrate yourself; sva samaye= in your own, accord; you stay; like; bhartuH bhaaryaa iva= for husband, wife, as with; tat vashe tiSTha= in his, control, you stay - remain under his auspices.

"Prostrate yourself before him along with your son, friends and relatives to pay deference, oh, king, and abide by your own accord you made with him remaining under his auspices, like a wife abiding in the care of her husband. [4-32-21]

na raama raamaanuja shaasanam tvayaa
kapiindra yuk{}tam manasaa api apohitum |
mano hi te j~naasyati maanuSam balam
sa raaghavasya asya surendra varcasaH || 4-32-22

22. kapiindra= oh, monkeys, king; raama raama anuja shaasanam= Rama's, Rama's, brother's, ruling; tvayaa= by you; manasaa api= at heart, even - even in imagination; apohitum= to set aside - keep it at bay, fend off; na yuktam= not, seemly; saH raaghavasya= together with, the legatee of Raghu - here, Lakshmana; surendra varcasaH= king of gods, Indra, having resplendence; asya= his, Rama's; maanuSam balam= humanly, tenacity [keeping a firm hold of principles, life]; te manaH j~naasyati hi= your, heart, knows it, isn't it.

"It will be unseemly to fend off the ruling of Rama, or of his brother Lakshmana even in your imagination, oh, king of monkeys, as your heart is aware of the humanly tenacity of that Rama, whose resplendence vies with that of Indra, and who is associated with selfsame Lakshmana, isn't it." Thus Hanuma spoke to Sugreeva. [4-32-22]

For the usage of words maanuSam balam it is said as 'his humanly adventures are already known to you, yet his divine expeditions are to be known by you.'

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe dvaa tri.mshaH sargaH

Thus, this is the 32nd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 33

Introduction

The magnificence and luxury of Kishkindha and its inmates is depicted here. Lakshmana on the invitation of Angada proceeds through the streets of the city examining its glory. On reaching palace-chambers, feeling shy to enter inside where the women are moving about and also infuriated at Sugreeva's callousness, Lakshmana makes a thunderous noise with his bowstring. Listening that sound Sugreeva is terrorised and bids Tara to approach Lakshmana to pacify him. Accordingly, Tara approaches Lakshmana and pacifies his anger and invites him to their palace.

This chapter vies with the 33rd chapter of Aranya Kanda in the attitudes of a king and his kingship. Here Sugreeva is indulged in bodily pleasures with his own females and in Aranya Kanda, as accused by Shurpanakha, Ravana is hankering after other's women. Here Sugreeva dizzy with drinks and in Aranya Ravana is dizzy with his supremacy. These two chapters, as detailed by ancient commentators, equally deal with raaja niiti shastra 'political science.' Here the only rescue to Sugreeva is Tara, who saves the face of Sugreeva before Lakshmana, whereas Ravana has none to come to his aid when chided by Shurpanakha. Out of total 66 verses that are here in this traditional edition, verses from 25 to 62 are unavailable in critical edition, perhaps estimating them to be lateral interpolations, and there this chapter is quickly concluded. These verses belong to the exposition of 'kingly vices...' on which Tara rationally defends.

atha pratisa.naadiSTo lakSmaNaH paraviirahaa |
pravivesha guhaam ramyaam kiSki.ndhaam raama shaasanaat || 4-33-1

1. atha= then; prati sam aadiSTaH= towards, well, invited [invited inside]; para viira haa= enemy, braving, slayer of; lakSmaNaH= Lakshmana; raama shaasanaat= at Rama's, orders; ramyaam guhaam= delightful, cave; kiSkindhaam pravivesha= Kishkindha, entered.

Then on invitation to inside, Lakshmana, the slayer of braving enemies, entered that delightful cavelike Kishkindha at Rama's orders. [4-33-1]

Angada on informing Sugreeva about the arrival of Lakshmana came back to Lakshmana and invited him to come inside Kishkindha.

dvaarasthaa harayaH tatra mahaakaayaa mahaabalaaH |
babhuuvuH lakSmaNam dR^iSTvaa sarve praa.njalayaH sthitaaH || 4-33-2

2. tatra= there; dvaara sthaa= at gateway, staying - available; mahaa kaayaa mahaa balaaH= huge, bodied, highly, mighty; harayaH= monkeys; sarve lakSmaNam dR^iSTvaa= all, at Lakshmana, on seeing; praanjalayaH sthitaaH babhuuvuH= with adjoined-palms, stood [back,] they became.

On seeing Lakshmana the huge bodied and highly mighty monkeys available at the gateway stood back with their palms adjoined in supplication. [4-33-2]

niHshvasantam tu tam dR^iSTvaa kruddham dasharatha aatmajam |
babhuuvuH harayaH trastaa na ca enam paryavaarayan || 4-33-3

3. harayaH= monkeys; niHshvasantam= one who is exhaling [fuming]; kruddham tam dasharatha aatmajam= infuriated, at him, Dasharatha's, at son; dR^iSTvaa= on seeing; trastaa babhuuvuH= scared they became; enam na paryavaarayan ca= him, not, circumscribed, also.

But on seeing at the fumingly infuriated son of Dasharatha, all the monkeys have become scared and they did not even gather around him. [4-33-3]

sa tam ratnamayiim divyaam shriimaan puSpita kaananaam |
ramyaam ratna samaakiirNaam dadarsha mahatiim guhaam || 4-33-4

4. shriimaan saH= glorious, he - Lakshmana; ratnamayiim= crafted with jewels; divyaam= superb one; puSpita kaananaam= with flowered, parklands [orchards]; ratna sam aakiirNaam= gemlike [objects d'art,] richly rife with; ramyaam= splendid - cave; taam mahatiim guhaam= her, colossal, cave [of Kishkindha]; dadarsha he has seen.

Glorious Lakshmana has seen the splendid Kishkindha which is a colossal cave crafted with jewels, replete with flowered orchards and richly rife with gemlike-objects d'art. [4-33-4]

har.hmya praasaada sa.mbaadhaam naanaa ratnopashobhitaam |
sarva kaama phalaiH vR^ikSaiH puSpitaiH upashobhitaam || 4-33-5

5. harmya praasaada sambaadhaam= mansions, multi-storied buildings, compacted with; naanaa ratna upashobhitaam= various, precious stones, embellished with; sarva kaama [kaala] phalaiH= every, relish, [seasonal,] fruits; puSpitaiH= blossomed; vR^ikSaiH= with trees; upashobhitaam= by them enlivened; dadarsha= Lakshmana has seen.

Kishkindha is compacted with mansions and multi-storied buildings that are embellished with various precious stones, and it is enlivened with blossomed trees that bear fruit of every relish and of every season, and Lakshmana has seen such a Kishkindha. [4-33-5]

deva ga.ndharva putraiH ca vaanaraiH kaama ruupibhiH |
divya maalya ambara dhaaraiH shobhitaam priya dar.hshanaiH || 4-33-6

6. deva gandharva putraiH= with gods, gandharva-s, with the children of; kaama ruupibhiH= by wish, guise-changers; divya maalya ambara dhaaraiH= marvellous, garlands, garments, attired in; priya darshanaiH vaanaraiH shobhitaam= with prepossessing appearances, by Vanara-s, [Kishkindha] is brightened; dadarsha= Lakshmana has seen.

That city is brightened with vanara-s who with their prepossessing appearances are attired in marvellous garlands and garments, and who can change their guise just by their wish, as they are the children of gods and gandharva-s, and Lakshmana has seen such a city. [4-33-6]

candana agaru padmaanaam gandhaiH surabhi gandhitaam |
maireyaaNaam madhuunaam ca sammodita mahaa pathaam || 4-33-7

7. surabhi gandhitaam [gandhinaam]= fragrantly, fragranced [to smell-faculty, pleasing - city itself is perfumed]; candana agaru padmaanaam= of sandal-scent, true aloe-scent, lotuses; maireyaaNaam= of flower-liquors; madhuunaam ca= with grape-wine; gandhaiH= with fragrances; sam modita= highly, exhilarated; mahaa pathaam= wide, avenues [of Kishkindha]; Lakshmana saw.

She is perfumed with the fragrances that are pleasing the sense of smell like sandal-scent, true-aloe-scent, and the scents of lotuses, and her wide avenues are highly exhilarated with the bouquet of flower-liquors and grape-wines, and Lakshmana has seen such a sweet-scanted city Kishkindha. [4-33-7]

The sandalwood paste, aloe scents, lotus scents are used as body rubs. Thus everyone is using them and hence fragrant, and due to the continuous preparation of wines prepared from the flowers of guDa puSpa, Bassia latifolia, or from flowers Lythrum fruticosum, brewed with the juice of sugarcane and also even from grapes, that city itself is odorous and the streets are boozy.

vi.ndhya meru giri prakhyaiH praasaadaiH na eka bhuumibhiH |
dadarsha giri nadyaH ca vimalaaH tatra raaghavaH || 4-33-8

8. raaghavaH= Lakshmana; tatra= in that city; na eka= not, single, bhuumibhiH= surface, flat - storey, i.e., not single-storied but multi-storied; vindhya meru giri prakhyaiH= Vindhya, Meru, mountain, semblable to; praasaadaiH= with buildings; and; vi malaaH= without, slime - pure watered; giri nadyaH ca= mountain, rapids - waterfalls, even; dadarsha= saw.

In that city Lakshmana of Raghava dynasty has seen buildings that are not single-storied but multi-storied, semblable with Mt. Vindhya and Mt. Meru, and he even saw mountain-rapids with pure water. [4-33-8]

a.ngadasya gR^iham ramyam maindasya dvividasya ca |
gavayasya gavaakSasya gajasya sharabhasya ca || 4-33-9
vidyunmaaleH ca sa.mpaateH suuryaakSasya hanuumataH |
viirabaahoH subaahoH ca nalasya ca mahaatmanaH || 4-33-10
kumudasya suSeNasya taara jaambavatoH tathaa |
dadhivak.htrasya niilasya supaaTala sunetrayoH || 4-33-11
eteSaam kapi mukhyaanaam raaja maarge mahaatmanaam |
dadarsha gR^iha mukhyaani mahaasaaraaNi lakSmaNaH || 4-33-12

9, 10, 11, 12. lakSmaNaH= Lakshmana; angadasya ramyam gR^iham= Angada's, exquisite, mansion; maindasya dvividasya= of Mainda, of Dvivida; gavayasya gavaakSasya gajasya sharabhasya= Gavaya's, Gavaaksha's, Gaja's, Sharabha's; vidyunmaaleH ca sampaateH suuryaakSasya hanuumataH= of Vidyunmaali, Sampaati, Suuryaaksha, Hanuma; viirabaahoH subaahoH= of Virabaahu, Subaahu; mahaatmanaH nalasya ca= noble-souled one, of Nala, also; tathaa= likewise; kumudasya suSeNasya taara jaambavatoH= of Kumuda, Sushena, Lt. Taara, Jambavanta; dadhivaktrasya niilasya supaaTala sunetrayoH= of Dadhivaktra, Niila, Supaatala, Sunetra; eteSaam= of these; mahaatmanaam kapi mukhyaanaam= of noble-souled, monkey, chiefs; mahaa saaraaNi= of great, essence - lavish mansions; gR^iha mukhyaani= mansions, of distinction; raaja maarge= on king's, way; dadarsha= beheld.

On the kings-way Lakshmana has seen the exquisite mansion of Angada, likewise the lavish mansions of distinction pertaining to the other vanara chiefs, namely Dvivida, Gavaya, Gavaaksha, Gaja, and Sharabha, Vidyunmaali, Sampaati, Suuryaaksha, Hanuma, and that of the noble-souled Nala, and even those of Virabaahu, Subaahu, Kumuda, Sushena, Lt. Taara, Jambavanta, Dadhivaktra, Niila, Supaatala, and that of Sunetra. [4-33-9, 10, 11, 12]

paaNDura abhra prakaashaani gandha maalya yutaani ca |
prabhuuta dhana dhaanyaani strii ratnaiH shobhitaani ca || 4-33-13

13. paaNDura abhra prakaashaani= whitish [silver,] cloud, in glitter; gandha maalya yutaani ca= scents, tassels of flowers, having, also; prabhuuta dhana dhaanyaani= in possession of, wealth, grains; strii ratnaiH shobhitaani ca= with female-vanara-s, gemlike ones, [those mansions are] beaming with, also.

Those mansions that glitter like silver-clouds, fragrant with scents and festooned with flower-tassels, replete with wealth and food grains, are beaming with gemlike female-vanara-s, and Lakshmana saw them on his way. [4-33-13]

paaNDureNa tu shailena parikSiptam duraasadam |
vaanarendra gR^iham ramyam mahendra sadana upamam || 4-33-14
shulkaiH praasaada shikharaiH kailaasa shikhara upamaiH |
sarva kaama phalaiH vR^ikSaiH puSpitaiH upashobhitam || 4-33-15
mahendra dattaiH shriimadbhiH niila jiimuuta sa.mnibhaiH |
divya puSpa phalaiH vR^ikSaiH shiita cChaayaiH manoramaiH || 4-33-16
haribhiH sa.mvR^ita dvaaram balibhiH shastra paaNibhiH |
divya maalya aavR^itam shubhram tapta kaa.ncana toraNam || 4-33-17
sugriivasya gR^iham ramyam pravivesha mahaabalaH |
avaaryamaaNaH saumitriH mahaaabhram iva bhaaskaraH || 4-33-18

14, 15, 16, 17, 18. paaNDureNa shailena parikSiptam= with white, mountain, immured; duraasadam= inaccessible; mahendra sadana upamam= great Indra's, palace, in simile to; ramyam= grand; vaanara indra gR^iham= Vanara, king's, palace; Lakshmana has seen, and which is; shulkaiH kailaasa shikhara upamaiH= with silver-white, Mt. Kailash, peaks, similar to; with such; praasaada shikharaiH= with palace's, spires; sarva kaama phalaiH= all, desires [relish fulfilling,] fruits [yielding]; puSpitaiH vR^ikSaiH upa shobhitam= with blossomed, trees, shining forth; mahendra dattaiH= by great Indra, that are endowed; shriimadbhiH= with providential [trees]; niila jiimuuta sannibhaiH= blackish, cloud, equalling in shine; having such; divya puSpa phalaiH= which are with - divine, flowers, fruits; shiita cChaayaiH= with cool, shades; manaH ramaiH= heart, pleasing; vR^ikSaiH= with trees; [upa shobhitam= shining forth]; balibhiH= robust ones; shastra paaNibhiH= weapons, in hands [wielding]; haribhiH samvR^ita dvaaram= by [such] monkeys, covered - screened for protection, having doorways; divya maalya aavR^itam= excellent, garlands, strung round [palace]; shubhram= [white or shining forth] splendorous; tapta kaancana toraNam= molten [refined,] golden, with [main] archway; ramyam= fascinating; sugriivasya gR^iham= Sugreeva's, palace; mahaabalaH saumitriH= very bold, Saumitri; bhaaskaraH= sun; mahaa ab bhram= colossal, water, carrier - into cloud; iva= as with; a + vaaryamaaNaH= without, being impeded; pravivesha= entered.

The grand palace of the king of monkeys, Sugreeva, which vies with the palace of Indra is inaccessibly immured in a whitely mountain. The spires of that palace are similar to the peaks of Mt. Kailash and it is shining forth with fully blossomed trees yielding fruits that can fulfil every relish of everyone. Some more providential and heart-pleasing trees available there are the endowment of Indra, which in shine are equal to blackish rainy-clouds, yielding divine flowers and fruits, and casting cool shades. Excellent garlands are strung round the palace and robust monkeys wielding weapons are screening its gateways, while its main archway cast in refined golden is splendorous. And the very bold Lakshmana unimpededly entered such a fascinating palace of Sugreeva, as with the sun entering a colossal cloud. [4-33-14, 15, 16, 17, 18]

sa sapta kakSyaa dharmaatmaa yaana aasana samaavR^itaaH |
pravishya sumahat guptam dadarsha a.ntaHpuram mahat || 4-33-19
haima raajata paryankaiH bahubhiH ca vara aasanaiH |
mahaa arha aastaraNa upetaiH tatra tatra samaavR^itam || 4-33-20

19, 20. dharmaatmaa= high-minded one [duty-bound]; saH= he, Lakshmana; yaana aasana samaavR^itaaH= carriers [palanquins, sedans etc] settees, spread over; sapta kakSyaa= seven, courtyards; pravishya= on passing through; su mahat guptam= very, highly, protected; mahat= prodigious - chamber; haima raajata paryankaiH= with golden, silver, love-beds; mahaa arha aastaraNa upetaiH= highly, valuable, [spread-covers] upholstery, consisting of; bahubhiH vara aasanaiH ca= with numerous, best, divans, also; tatra tatra samaavR^itam= there, there, [palace-chambers] covered - stuffed with; antaHpuram= palace-chambers; dadarsha= he saw.

Passing through a set of seven courtyards in which carriers like palanquins, sedans, and even settees are spread over, that duty-bound Lakshmana has seen the highly protected and prodigious palace-chambers of Sugreeva, which is stuffed here and there with numerous golden and silver love-beds and divans on which highly valuable upholstery is provided. [4-33-19, 20]

pravishan eva satatam shushraava madhura svanam |
ta.ntrii giita samaakiirNam sama taala padaakSaram || 4-33-21

21. pravishan eva= while entering, alone; tantrii giita samaakiirNam= of string-instrument, lyrical, commixture of; sama taala pada akSaram= equable, rhythm, word, lettered; satatam= ongoing; madhura svanam= melodious, tunes; shushraava= came to ear - heard.

On his very entry Lakshmana heard the ongoing melodious tunes commixed with lyrics and strains of string-instruments, and all are unvarying in cadence, wording and lettering.

Or

On his very entry Lakshmana heard the ongoing melodious tunes of lyrics with pulsing wording and lettering, conjoined with strains from string-instruments, like Veena etc., and all have a pulsating cadency. [4-33-21]

bahviiH ca vividha aakaaraa ruupa yauvana garvitaaH |
striyaH sugriiva bhavane dadarsha sa mahaabalaH || 4-33-22

22. mahaabalaH= great-mighty; saH= he, that Lakshmana; sugriiva bhavane= in Sugreeva's, palace; vividha aakaaraa= with diverse, features; ruupa yauvana garvitaaH= beauty, youth, prideful of; bahviiH striyaH= many, females, dadarsha= saw.

And the great-mighty Lakshmana has seen many females in Sugreeva's palace with diverse features and prideful of their beauty and youth. [4-33-22]

dR^iSTvaa abhijana sa.mpannaaH tatra maalya kR^ita srajaH |
vara maalya kR^ita vyagraa bhuuSaNa uttama bhuuSitaaH || 4-33-23
na atR^iptaan na ati ca vyagraan na anudaatta paricChadaan |
sugriiva anucaraan ca api lakSayaamaasa lakSmaNaH || 4-33-24

23, 24. lakSmaNaH= Lakshmana; tatra= in there; abhijana sampannaaH= bloodline, of worthy [females]; maalya kR^ita srajaH= with [worthily] flowers, made, garlands; vara maalya kR^ita vyagraa= best [worthwhile,] flower-tassels, in making, engrossed in; bhuuSaNa uttama bhuuSitaaH= jewellery, with worthiest, adorned with; at such females; dR^iSTvaa= on observing; na a + tR^iptaan= none, without, satisfaction - overawed lot; na ati+ vyagraan ca= not, overly, strained ones, also - overstrained ones; na an+udaatta paricChadaan= not, without, best, dressed - not dressed to nines, not spruced up; sugriiva anucaraan ca api= at Sugreeva's, attendants chambermaids, also, even; lakSayaamaasa= made a mark of.

On observing the females of a worthy bloodline in the palace of Sugreeva, who are wearing garlands of worthily flowers, engrossed in making worthwhile flower-tassels and even adorned with worthiest jewellery, he also made a mark of the chambermaids. None of them is overawed, overstrained, and everyone is over-embellished in dressiness. [4-33-23, 24]

kuujitam nuupuraaNaam ca ka.ncaniim niHsvanam tathaa |
sa nishamya tataH shriimaan saumitriH lajjito abhavat || 4-33-25

25. tataH= later on; shriimaan= fulgorous; saH saumitriH= he, Saumitri; nuupuraaNaam kuujitam ca= of silver-anklets; chimes, also; tathaa= likewise; kancaniim niHsvanam= golden cincture's, tintinnabulation; nishamya= on listening; lajjitaH abhavat= [Saumitri] embarrassed, became, to inside the palace-chamber.

Thereafter on hearing the chimes of silver-anklets and tintinnabulations of golden cinctures of female vanara-s that refulgent Saumitri is embarrassed to proceed further. [4-33-25]

roSa vega prakupitaH shrutvaa ca aabharaNa svanam |
cakaara jyaa svanam viiro dishaH shabdena puurayan || 4-33-26

26. viiraH= valiant - Lakshmana; aabharaNa svanam shrutvaa= jewellery's [of female vanara-s,] tinkles, on hearing; roSa vega pra kupitaH= by bitterness's, speed of, highly, provoked; dishaH shabdena puurayan= compass points, with sound - twang, filling; jyaa svanam= bowstring's, sound; cakaara= made - twitched bowstring.

On hearing the tinkles of the jewellery of female vanara-s valiant Lakshmana is highly provoked with an instantaneous bitterness, and he twitched bowstring as though to fill all the points of compass with twanging. [4-33-26]

caaritreNa mahaabaahuH apakR^iSTaH sa lakshmanaH |
tasthau ekaa.ntam aashritya raama shoka samanvitaH || 4-33-27

27. raama shoka sam anvitaH= Rama's, anguish, possessed with / alongside - which is in his heart; mahaabaahuH saH lakshmanaH= dextrous one, he, Lakshmana; caaritreNa= by [his celibate, decent] conduct; apakR^iSTaH= hauled down; ekaantam aashritya tasthau= loneliness, contingent on, stood aside.

His decent conduct hauling him down dextrous Lakshmana stood aside contingent on isolation, and alongside his heartfelt anguish of Rama. [4-33-27]

Lakshmana is in no mood to be in pleasing circumstances. Further, he dashed in to the palace uncaring for what to see. But seen are nymph-like females moving there about, uncaring for the presence of the male members of the palace, or even for the enterance of Lakshmana. That is why the entry into palaces is associated with certain protocols. anena parasya antaHpure sahasaa na praveSTavyam iti suucitam - dk Lakshmana is searing with his duty consciousness and this seventh heaven like atmosphere is irritating. To vent out his ire there is none in his audience, and hence he twanged his bowstring, which communicates his wrath to Sugreeva, who has not yet surfaced from the depths of his palace-chambers.

tena caapa svanena atha sugriivaH plavagaadhipaH |
vij~naaya aagamanam trastaH sa cacaala vara aasanaat || 4-33-28

28. atha= then; plavaga adhipaH saH sugriivaH= fly-jumper's, king, he, Sugreeva; tena caapa svanena= by that, bow's, twanging; aagamanam= arrival; of [Lakshmana]; vij~naaya= on discerning - ensured; trastaH= startled; vara aasanaat cacaala= form exquisite, seat, jerked up.

With that twang of the bowstring the king of fly-jumpers Sugreeva is startled and jerked up from his exquisite seat as he ensured that Lakshmana has arrived. [4-33-28]

a.ngadena yathaa mahyam purastaat prativeditam |
suvyaktam eSa sa.mpraptaH saumitriH bhraatR^i vatsalaH || 4-33-29

29. purastaat== earlier; angadena= by Angada; mahyam= to me; yathaa prativeditam= as to how, indicated; like that; bhraatR^i vatsalaH= brother's, a votary of; eSa saumitriH sampraptaH= this, Saumitri, has come - down on; su vyaktam= it is very, clear.

"As Angada indicated to me earlier, Saumitri, the votary of his brother, has come down on... it is very clear..." Thus Sugreeva exclaimed. [4-33-29]

a.ngadena samaakhyato jyaa svanena ca vaanaraH |
bubudhe lakshmaNam praaptam mukham ca asya vyashuSyata || 4-33-30

30. angadena= by Angada [as has been said]; jyaa svanena ca= by bowstring's, clang of, even; sam aakhyataH= Sugreeva who is - well, apprised; vaanaraH= Vanara, Sugreeva; lakshmaNam praaptam bubudhe= Lakshmana, as arrived, made up his mind; asya mukham ca vyashuSyata [vi a shuSyata]= his, face, is also, verily dried up - whey-faced.

As has been apprised by Angada earlier, and even now by the twang of bowstring, that vanara Sugreeva made up his mind about Lakshmana's arrival, and he has become whey-faced. [4-33-30]

tataH taaraam hari shreSThaH sugriivaH priya darshanaam |
uvaaca hitam avyagra traasa sa.mbhraa.nta maanasaH || 4-33-31

31. tataH= then; traasa sam bhraanta maanasaH= by dismay, bewildered, with such a heart; hari shreSThaH sugriivaH= monkey's, chief, Sugreeva; priya darshanaam taaraam= to the one with - pleasant, appearance - exquisite lady, to Tara; hitam= beneficial - advantageous word; a+vyagram= without, impulsiveness - staidly; uvaaca= spoke.

The chief of monkeys Sugreeva then staidly spoke this advantageous word to the exquisite lady Tara while his heart is bewildered with dismay. [4-33-31]

kim nu ruT kaaraNam subhru prakR^ityaa mR^idu maanasaH |
sa roSa iva sa.mpraapto yena ayam raaghavaanujaH || 4-33-32

32. su bhru= oh, suavely, eye-browed, Tara; prakR^ityaa mR^idu maanasaH= by nature, mellow, hearted; ayam raaghava anujaH= he, Raghava's, brother - Lakshmana; yena= by what; sa roSa iva= with, disdain, as if; sampraaptaH= turned up; ruT kaaraNam kim nu= to grudge, reason, what is, really.

"This brother of Raghava is mellow-hearted by his nature, oh, suavely eye-browed Tara, but he turned up as if with some disdain, really what must be the reason for a grudge! [4-33-32]

The word used su bhruu 'good-eye-browed-one' has some relevancy to Tara's composure. Though certain people's tongues cheer, their eyebrows chide. Tara is not a double-tongued lady but she speaks her heart in all rationality and her eyebrows do not belie what she states.

kim pashyasi kumaarasya roSa sthaanam anindite |
na khalu akaaraNe kopam aaharet narapu.ngavaH || 4-33-33

33. a + nindite= oh, not, peccable one, oh, impeccable Tara; kumaarasya= young man's - Lakshmana's; roSa sthaanam= for spite, basis; kim pashyasi= as what, you see; nara pungavaH= man, the best - Lakshmana; a+ kaaraNe= without, reason - to a fault; kopam na aaharet= despite, will not, invoke; khalu= indeed.

"What do you see as the basis of this young man's spite, oh impeccable Tara, this best one among men will not invoke despite, indeed, to a fault. [4-33-33]

yadi asya kR^itam asmaabhiH budhyase ki.mcit apriyam |
tat budhyaa sa.mpradhaarya aashu kshipram eva abhidhiiyataam || 4-33-34

34. asmaabhiH= by us; asya= to him; kimcit a+priyam kR^itam= in the least, not, pleasant, is done; budhyase yadi= consider, if you; tat aashu= that, quickly; budhyaa sampradhaarya= with thinking - quicjk-wittedness, be determined; kshipram eva abhidhiiyataam= immediately, thus, made known.

"If you consider that we have done something objectionable to him, in the least, let that be quickly determined by your nimble-wittedness and let that be made known immediately. [4-33-34]

athavaa svayam eva enam draSTum ar.hhasi bhaaminii |
vacanaiH svaa.ntva yuktaiH ca prasaadayitum arhasi || 4-33-35

35. athavaa= otherwise; bhaaminii= oh, lady; enam= him; svayam eva draSTum arhasi= in person, alone, to see, apt of you; svaantva yuktaiH vacanaiH ca= mitigatory, blent with, with words; prasaadayitum arhasi= to appease him, apt of you.

"Otherwise, oh, lady, you alone are apt to see him in person, and it will be apt of you to appease him with words blent with mitigation. [4-33-35]

tvat dar.hshane vishuddha aatmaa na sa kopam kariSyati |
na hi striiSu mahaatmaanaH kvacit kur.hvanti daaruNam || 4-33-36

36. vi shuddha aatmaa= highly, pure, souled one; saH= he that Lakshmana; tvat darshane= on your, appearance - on seeing you; kopam na kariSyati=anger, he will not, make - will not vent his spleen; mahaatmaanaH= great-souls; kvacit= anywhere; striiSu daaruNam na kurvanti hi= on women, rampage, will not, do - vent out, isn't it.

"Just on seeing you he that highly pure-souled Lakshmana will stop venting his spleen, by the way, great-souls will not be rampageous with women, isn't it! [4-33-36]

The real valorous heroes will not exhibit their warring faculties before palace bound ladies. anena mah˜ puruÿ˜× strŸÿu kopam na kurvanti iti s¨citam - tath˜ ca r˜ja dharme - devateÿu viþeÿeõa r˜jasu br˜hmaõe ÿu ca | niyantrya sad˜ krodho v®ddha strŸ b˜la rogiÿu || dk On this premise Sugreeva is using all his kingly tactics to appease Lakshmana, while Tara is no less in her political thinking, which will be evident soon.

tvayaa svaa.ntvaiH upakraa.ntam prasanna indriya maanasam |
tataH kamalapatraaksham drakshyaaami aham ari.ndamam || 4-33-37

37. svaantvaiH= with propitiatory - words; tvayaa= by you; upa kraantam= to his nearby, stepping in - who is approached at his nearby; prasanna indriya maanasam= pacified, senses, heart; kamala patra aksham= lotus-petal-eyed one - Lakshmana; arindamam= enemy-destroyer; tataH= then; aham drakshyaaami= I will, see.

"If you seek his presence with propitiatory words his heart and senses will be pacified, and then I will be able to see that lotus-petal-eyed Lakshmana, the destroyer of his enemies." Sugreeva thus spoke to Tara. [4-33-37]

saa praskhala.ntii mada vihvala akshii
prala.mba kaa.ncii guNa hema suutraa |
salakshaNaa lakshmaNa sa.mnidhaanam
jagaama taaraa namita a.nga yaSTiH || 4-33-38

38. mada vihvala akshii= tipsily, flustering, eyed one; pralamba kaancii guNa hema suutraa= with dangling, cincture's, rivière, golden, strings; sa lakshaNaa= with, [queenly / lustful / natural] exquisite features; namita anga yaSTiH= bent, body, stick - bending sticklike slender bodied Tara; saa taaraa= she, that Tara; pra skhalantii= with much, waddling gait; lakshmaNa sannidhaanam= Lakshmana's, proximity; jagaama= went to.

Exquisitely featured Tara went to the proximity of Lakshmana with a waddling gait, tipsily flustering eyes, rivière-strings of golden cincture dangling, and with a sticklike gracile body humbly bent. [4-33-38]

The inferences drawn on these expressions are: mada vihvala akshii 'dizzy are her eyes either by drinking or by the insatiate sexual hunger...' pralamba kaaancii guNa hema suutraa 'girdle ornament loosened on her love-bed is not readjusted for a public appearance...' namita anga yaSTi 'sticklike body is bent...' the body may be bent due to her humbleness, or by the weight of her breasts, or due to the ceaseless mating...' sa lakshaNa 'with features of a queen, or with the features of coital expressions, or of a humble lady...' praskhalantii gamane 'a waddling gait...' due to her natural swanlike walk, or stumble of a tipsy one, or due to the fatigue of incessant coition...' If it were asked whether it is appropriate of Tara to approach Lakshmana in this condition, it is said to be quiet befitting to her. Lakshmana is son-like to her and she can see him any time. Further Lakshmana treats other females as his own mothers, that way also she can near him. Apart from these social problems, there is an imminent danger with this Lakshmana, which is more precarious than these presentational problems. Hence she rushed to him in 'as is where is' condition concerning herself with the fate of Sugreeva and that of Kishkindha.

sa taam samiikshya eva hari iisha patniim
tasthau udaasiinatayaa mahaatmaa |
avaa~Nmukho aabhuut manujendra putraH
strii sannikarSaat vinivR^itta kopam || 4-33-39

39. mahaatmaa= great-souled one; saH= he; manuja indra putraH= humans, king's, son [prince]; hari iisha patniim= monkeys', king's, wife; taam samiikshya eva= her, on observing, thus; udaasiinatayaa= unemotionally; tasthau= stood back; strii sannikarSaat= owing to female's, nearness - because of the presence of females; vinivR^itta [vi ni vR^itta= verily, back, coiled] backed down on; kopam= anger; avaa~N mukhaH aabhuut= down, faced, he became.

On observing the wife of the king of monkeys, the great-souled son of the king of humans stood aside unemotionally, and because of the presence of females he backed down on his anger with his face cast down. [4-33-39]

saa paana yogaat ca nivR^itta lajjaa
dR^iSTi prasaadaat ca narendra suunoH |
uvaaca taaraa praNaya pragalbham
vaakyam mahaartham parisaa.ntva ruupam || 4-33-40

40. paana yogaat ca= inebriety, by virtue of, also; narendra suunoH= king, best's, son [prince's]; dR^iSTi prasaadaat ca= glance, by the grace of, also; nivR^itta lajjaa= ceased, embarrassment - she who is unblushing; saa taaraa= she, that Tara; maha artham= highly, noteworthy; pari saantva ruupam= entirely, mitigatory, in its aspect - in its vein; praNaya pragalbham= in friendliness, bold in speech - dauntless; vaakyam uvaaca= sentence, spoke.

She who is unblushing by virtue of her inebriety ad even by the gracious look of the prince Lakshmana, such a Tara spoke a highly noteworthy sentence that is dauntless in friendliness and entirely mitigatory in its vein. [4-33-40]

kim kopa muulam manujendra putra
kaH te na santiSThati vaak nideshe |
kaH shuSka vR^iksham vanam aapatantam
davaagnim aasiidati nir.hvisha.nkaH || 4-33-41

41. manuja indra putra= people-king's, son - oh, prince; kopa muulam kim= of anger, root [cause,] what is; te vaak nideshe= in your, oral, order; kaH na santiSThati= who is, not, abiding by; shuSka vR^iksham vanam= with dried up, trees, towards forest; aa patantam= coming, falling [befalling]; davaagnim= to wildfire; kaH= who is; nir vi shankaH= without, much, doubt - without a shadow of doubt; aasiidati= drawing nigh.

"Oh, prince, what is the cause of your anger? Who is not abiding by your oral order? And who is he that draweth nigh of a wildfire that is befalling on a forest of dried-up trees, without a shadow of doubt?" Tara enquired thus with Lakshmana. [4-33-41]

sa tasya vacanam shrutvaa saa.ntva puurvam asha.nkitaH |
bhuuyaH praNaya dR^iSTaartham lakshmaNo vaakyam abraviit || 4-33-42

42. saH lakshmaNaH= he, that Lakshmana; saantva puurvam= propitiatory, with a prelude of; bhuuyaH praNaya dR^iSTa artham= by far, of friendship, evincing, purpose; tasya vacanam shrutvaa= her, words, on hearing; a+shankitaH= not, distrustful - Lakshmana becoming trustful; vaakyam abraviit= words, spoke.

On hearing her words which are with a prelude of propitiation, and which by far evince friendship for all practical purposes, Lakshmana trustfully spoke these words. [4-33-42]

kim ayam kaama vR^ittaH te lupta dharmaartha sa.ngrahaH |
bhartaa bhartR^i hite yukte na ca evam avabudhyase || 4-33-43

43. bhartR^i hite yukte= oh, Tara - in husband's, prosperity, associate of; te bhartaa= your, husband; ayam= he is; kaama vR^ittaH= lustfulness - profligacy, involved in; lupta dharma artha sangrahaH= remiss of, rectitude, [licit] riches, garnering; kim= why - he has become like that; evam= about him; na ca avabudhyase= not, also, you recognise - his dereliction is unbeknown to you, or what.

"Oh, Tara, the associate of husband's prosperity! Why your husband is bound up in profligacy alone, remiss in garnering rectitude and riches, and his dereliction is unbeknownst to you, is it! [4-33-43]

na ci.ntayati raajyaartham saH asmaan shoka paraayaNaan |
sa amaatya pariSat taare kaamam eva upasevate || 4-33-44

45. taare= oh, Tara; sa amaatya pariSat= [your husband] with, ministers, council of; saH= he; raajya artham= kingdom, interests of; shoka paraayaNaan asmaan= in anguish, absorbed - cringing, us; na cintayati= not, thinking; kaamam eva upasevate= lechery, alone, devoted to.

"Without thinking either about the interests of the kingdom or about us that are cringing to anguish, oh, Tara, your husband along with his council of ministers is indulged in lechery. [4-33-44]

sa maasaan catura kR^itvaa pramaaNam plavageshvaraH |
vyatiitaan taan mada udagro viharan na avabudhyate || 4-33-45

45. saH plavageshvaraH= he, that fly-jumpers' king; catura maasaan pramaaNam kR^itvaa= four, months, criterion, on making - stipulating an embargo; mada udagraH= insensible, frantically; viharan= luxuriating in; taan vyatiitaan= them [months,] as elapsed; na avabudhyate= not, realizing.

"On stipulating a four month criterion for an embargo the king of fly-jumpers is not able to realise the completion of that period as he is frantically insensible. [4-33-45]

na hi dharmaartha siddhyartham paanam evam prashasyate |
paanaat arthasya kaamaH ca dharmaH ca parihiiyate || 4-33-46

46. dharma artha siddhi artham= rectitude, riches, to achieve, for the purpose of; evam paanam prashasyate hi= this way, drinking, not, appreciable, isn't it; paanaat= by drinking; arthasya kaamaH ca dharmaH ca= prosperity, aspirations, also, probity, even; parihiiyate= will be defeated, brought to ruin.

"For the purpose of achieving rightly rectitude and rightful riches this way of bacchanalia is inappreciable, isn't it! Just going on drinking will bring prosperity, aspirations and even probity to ruin. [4-33-46]

dharma lopo mahaan taavat kR^ite hi aprati kurvataH |
artha lopaH ca mitrasya naashe guNavato mahaan || 4-33-47

47. kR^ite= while [favour] is being done; a+ prati + kurvataH= not, in turn, rendering - one who does not requite; taavat= thereby; mahaan dharma lopaH hi= awful, to rectitude, detriment [will occur,] isn't it; guNavataH mitrasya naashe= a noble, friend, in loosing - in loosing a noble friend; mahaan artha lopaH ca= great, purpose, shortcoming - a great shortcoming will also occur in his purposes.

"If one is not going to requite the favour done in his respect an awful detriment occurs in his own rectitude, isn't it. Thereby, that reneger will loose a highly noble friend and thereby a great shortcoming occurs to him in achieving his purposes. Thus a threefold ill befalls on that reneger. [4-33-47]

mitram hi artha guNa shreSTham satya dharma paraayaNam |
tat dvayam tu parityaktam na tu dharme vyavasthitam || 4-33-48

48. satya dharma paraayaNam= truthful, virtue, avowed one; such a; mitram= friend; artha guNa shreSTham hi=[than] means, [than] aspirations, greater, indeed; tat dvayam= that, pair [means, aspirations]; pari tyaktam= fully, who forsook; [te bharta= your husband]; dharme vyavasthitam na tu= in probity, standing by, not even.

"Indeed a friend avowed to truthfulness and virtuousness is greater than one's own means and aspirations, but you husband forsaking that pair of his means and aspirations that have been fulfilled by such a righteous friend, he is not even standing by the probity. [4-33-48]

tat evam prastute kaarye kaaryam asmaabhiH uttaram |
yat kaaryam kaarya tattvaj~ne tvam udaahartum arhasi || 4-33-49

49. kaarya tattva j~ne= oh, task, brunt of, knower of; tat= therefore; prastute kaarye= present, task; evam= this way - it is unfinished; asmaabhiH= by us; yat uttaram kaaryam= what, subsequent, task; kaaryam= is to be undertaken; tvam udaahartum arhasi= you, to exemplify, apt of you.

"Therefore, when our present task is standstill in this way due to the bouts of your husband, oh, the knower of the brunt of tasks, what is it we can undertake hereafter...you yourself may aptly give an example..." Thus, Lakshmana spoke curtly to Tara. [4-33-49]

saa tasya dharmaartha samaadhi yuktam
nishamya vaakyam madhura svabhaavam |
taaraa gataarthe manujendra kaarye
vishvaasa yuktam tam uvaaca bhuuyaH || 4-33-50

50. saa taaraa= she, that Tara; tasya= his - Lakshmana's; dharma artha samaadhi yuktam= merit, means, reconciliation, contained with; madhura svabhaavam= with mellow, tendency; vaakyam nishamya= words, on hearing; gata arthe manu jendra kaarye= lost, purpose, of people's, king's son [Rama's]; in that task; vishvaasa yuktam= confidence, having / reposing; tam bhuuyaH uvaaca= to him, again said.

On hearing his words containing means, merit and reconciliation, and of mellowly tendency of Lakshmana, Tara realized that the purpose of Rama is lapsed, but having confidence in ultimate success she again said to him.

Or

On hearing his words containing means, merit and reconciliation, and of mellowly tendency of Lakshmana, and even on realizing the lapse committed by Sugreeva in the purpose of Rama, yet reposing her confidence in Sugreeva's capability to achieve results, she again said to Lakshmana.

[4-33-50]

na kopa kaalaH kshitipaala putra
na ca api kopaH sva jane vidheyaH |
tvat artha kaamasya janasya tasya
pramaadam api arhasi viira soDhum || 4-33-51

51. kshiti paala putra= oh, earth's, lord's, son; kopa kaalaH na= anger, time, this is not; sva jane kopaH na ca api vidheyaH= on own, people, anger, not, also, even, imposed - shown; viira= oh, brave one; tvat artha kaamasya= for your, results, who is desirous of; tasya janasya= that, person's [of Sugreeva]; pramaadam api= fault, even; soDhum arhasi= to tolerate, apt of you.

"Oh, prince, this not the time for angering, also your own people shall not be subjected to anger, and it will be apt of you to tolerate Sugreeva's fault because he is desirous of achieving results for you. [4-33-51]

kopam katham naama guNa prakR^iSTaH
kumaara kuryaat apakR^iSTa sattve |
kaH tvat vidhaH kopa vasham hi gacChe
sattva avaruddhaH tapasaH prasuutiH || 4-33-52

52. kumaara= oh, lad; guNa pra kR^iSTaH= by merits, high-minded one [superior]; apa kR^iSTa sattve= on one with - deducted, mightiness - mightless, on inferior being; kopam= anger; katham naama kuryaat= how, in name, will be made; sattva= by purity - by perfection; ava ruddhaH= held back - one who is restrained; tapasaH prasuutiH= for contemplation, gravitas [and other aspects of abstemiousness,] source of; tvat vidhaH= your, kind of; kaH kopa vasham gacChe hi= who, in anger's, control, enters [submits himself,] indeed.

How in name can a meritoriously high-minded being will show his anger on a relatively mightless inferior being, say Sugreeva, whose mightiest brother's mightiness and essence, say that of Vali, are deducted by none other but by your brother associated with you, and oh, lad, who goes into the control of fury, say of your kind, while he is restrained by his perfection, and a source of abstemiousness. [4-33-52]

jaanaami kopam hari viira bandhoH
jaanaami kaaryasya ca kaala sa.ngam |
jaanaami kaaryam tvayi yat kR^itam naH
tat ca api jaanaami yat atra kaaryam || 4-33-53

53. hari viira bandhoH= oh, monkey, champion's [Sugreeva's], friend of [of Rama]; kopam jaanaami= anger, [Rama's anger,] I am aware of; kaaryasya kaala sangam ca jaanaami= of task, time, association [lapse,] also, I am aware; tvayi= in your respect; naH= to us - by us; yat kR^itam= what, is done - which fault is done by us; kaaryam= that work - delay; jaanaami= I am aware of; atra yat kaaryam= in this matter, which [is to be done; tat ca api= jaanaami= that, also, even, I am aware of.

"I am aware of the fury of Rama, the friend of champion of the monkeys, namely Sugreeva, I am also aware of the time lapse in the task, I am even aware of the folly we have committed, and what need be done in this matter, I am well aware. [4-33-53]

tat ca api jaanaami yathaa aviSahyam
balam narashreSTha shariirajasya |
jaanaami yasmin ca jane avabaddham
kaamena sugriivam astakam adya || 4-33-54

54. nara shreSTha= oh, best one among men; shariira jasya= body, generated - bodily pleasures / or, of Love-god; balam= intensity of; yathaa= as to how; a+vi+Sahyam= not, verily, tolerable - highly intolerable; tat ca api= that, also, even; jaanaami= I am aware; yasmin= in which; jane= people - female vanara-s; sugriivam astakam= Sugreeva, incessantly; adya kaamena= now, with lust; avabaddham= bound up in; jaanaami= I am aware.

"As to how the intensity of bodily pleasure-seeking will be highly intolerable, I am aware even of that, and I am equally aware of those female vanara-s with whom Sugreeva is now incessantly bound up with lust. [4-33-54]

The females with whom Sugreeva is bound up are his wives, and there may be a self-forgetting involvement but there is no illegitimacy in it.

na kaama ta.ntre tava buddhiH asti
tvam vai yathaa manyu vasham prapannaH |
na desha kaalau hi na ca artha dharmau
avekshate kaama ratiH manuSyaH || 4-33-55

55. tvam yathaa manyu vasham prapannaH= you, as to how, fury's, control, gone into; gauging by it; tava buddhiH kaama tantre na asti= your, mind, in sensual, spells, is not, there - you are disinclined to bodily pleasures, hence you do not understand; kaama ratiH manuSyaH= those in sensualities, delighted in, man - humans; desha kaalau= place, time; na avekshate hi= will not, observe, isn't it; artha dharmau ca =[ethical] means, [holy] merits, also - he does not care.

"Gauging by your mindset which is presently bridled by fury, you appear to be disinclined towards spells of sensualities, thus these aspects are past your comprehension. All right! If a man were to be voluptuary he will be inadvertent of place and time, isn't it! Then, how about ethicalities, or rights and wrongs? [4-33-55]

tam kaama vR^ittam mama sannikR^iSTam
kaama abhiyogaat ca vimukta lajjam |
kshamasva taavat para viira hantaH
tava bhraatarma vaanara va.msha naatham || 4-33-56

56. para viira hantaH= oh, enemy, braving, eradicator of; kaama vR^ittam= in lust, one who is delighting; mama sannikR^iSTam= in my, available in my presence - consorted with me; kaama abhiyogaat ca= in lusty, vehemence, also; vimukta lajjam= one who shunned, decency; such a; tava bhraataram= your, brother - brother-like; vaanara vamsha naatham= Vanara, dynasty, protector of; taavat kshamasva= ergo, you condone.

"He who shunned decency because of the vehemence of randiness, oh, the eradicator of braving enemies, and he who is delighting in lust is consorted with me, ergo condone your brother-like Sugreeva, the protector of Vaanara dynasty. [4-33-56]

maharSayo dharma tapobhiraamaaH
kaamaa anukaamaaH prati baddha mohaaH |
ayam prakR^ityaa capalaH kapiH tu
katham na sajjeta sukheSu raajaa || 4-33-57

57. tapaH dharma abhiraamaaH= pious asceticism, in holy merit, delight in; maharSayaH= esteemed sages; they are; kaamaa anukaamaaH= desire [fulfilment,] in tow followers; pratibaddha mohaaH= entangled, in lust; kapiH tu= monkey, on his part; prakR^ityaa capalaH= [Sugreeva] by nature, impulsive; such as he is; ayam raajaa= this one - Sugreeva, [besides being a] king; sukheSu katham na sajjeta= enjoyments, how, not, wallows in.

"Esteemed sages who take delight in their holy merit and pious asceticism, they themselves will be closely following the course of their desire fulfilment when entangled in lust, then how about this one, namely Sugreeva, being an impulsive monkey, besides being a king, how he cannot wallow in enjoyments. [4-33-57]

There are numerous examples for this saying of Tara that great saints and sage are disturbed in the ascetic practises by womanly charms. For this Dharmaakuutam says: anena atyanta strŸ k˜muko dharma vibhrÿ÷o bhavati it s¨citam - anena maharÿibhi× api apariharya× k˜ma× pr˜k®tai× katham pari hartum þakya iti uktam - tath˜ ca pr˜cŸn˜× - viþv˜mitra par˜þara prabh®tayo v˜ta ambu parõa aþan˜× te api strŸ mukha pankajam sulalitam d®ÿ÷vaiva moham gat˜× | dk 'when the great sages like Vishvamitra and Paraashara, who thrive on air, water and leaves, sense the delicate scent of the face of a female, they are lured by those females...' an ancient saying.

iti evam uktvaa vacanam mahaartham
saa vaanarii lakshmaNam aprameyam |
punaH sa khedam mada vihvalaakshii
bhartur hitam vaakyam idam babhaaSe || 4-33-58

58. mada vihvala akshii= by inebriety, fluttery, eyed one; saa vaanarii= she, that vanara female - Tara; aprameyam lakshmaNam= with inestimable, Lakshmana; iti evam uktvaa= this, way, on saying; mahaa artham vacanam= of great import, sentence; punaH= again; sa khedam= with, anguish - sentimentally [sa khelam= with, vivaciousness - vivaciously]; bhartuH hitam= for husband's, in wellbeing of; idam vaakyam babhaaSe= this, sentence, spoke.

She that vanara female Tara whose eyes are fluttery under the influence having said this way, she again picked up where she left off and sentimentally spoke this sentence to Lakshmana whose brunt is inestimable, in the interest of her husband's wellbeing. [4-33-58]

udyogaH tu cira aaj~naptaH sugriiveNa narottama |
kaamsya api vidheyena tava artha prati saadhane || 4-33-59

59. nara uttama= oh, among people, best one; kaamsya vidheyena api= of pleasures, in servility, even though; sugriiveNa= by Sugreeva; tava artha prati saadhane= your, objective, towards, achieving; udyogaH tu= endeavour, on its part; cira aaj~naptaH= long ago, ordered.

"On the part of his endeavour in your task, oh, best one among men, he has ordered long before for its operation aiming to achieve your objective, despite of the fact that he is servile to overindulgence. [4-33-59]

aagataa hi mahaa viiryaa harayaH kaama ruupiNaH |
koTi shata sahasraaNi naanaa naga nivaasinaH || 4-33-60

60. mahaa viiryaa= marvellously, intrepid; kaama ruupiNaH= by wish, guise-changers; naanaa naga nivaasinaH= on various, on mountains, residents of; koTi shata sahasraaNi= in millions, hundreds, thousands; harayaH aagataa hi= monkeys, have come, by all means.

"By all means, marvellously intrepid Vanara-s that are the residents of various mountains and that can change gusie just by their wish have come in hundreds, in thousands, in millions. [4-33-60]

tat aagacCha mahaabaaho caaritram rakshitam tvayaa |
acChalam mitra bhaavena sataam daraa avalokanam || 4-33-61

61. mahaa baahuH= oh, dextrous one; tat= hence; aagacCha= oh, come on; tvayaa caaritram rakshitam= by you, tradition, is upheld; sataam= for good-willers; mitra bhaavena= with friendly, intent; daraa avalokanam= [friend's] wives, peering at; a + cChalam not, deceitful - not, impolite.

"Hence oh, dextrous one, get inside the palace-chambers for you have been standing here at the door coyly unwilling to behold womenfolk inside, and enough is this upholding of tradition by you. Oh, come on, peering at the wives of friends with a friendly intent is not at all impolite for good-willers." Thus Tara affectionately invited Lakshmana inside the palace-chambers. [4-33-61]

taaraayaa ca abhyanuj~naata tvarayaa caa api coditaH |
pravivesha mahaabaahuH abhya.ntaram arindamaH || 4-33-62

62. mahaabaahuH= dextrous one; arindamaH= enemy-destroyer; Lakshmana; taaraayaa ca api= by Tara, also, even; abhyanuj~naata= welcomed; tvarayaa ca coditaH= by haste, also, even, hastened; pravivesha abhyantaram [mandiram, or, abhi antaram] entered, select-chambers [interiors,].

Welcomed by Tara and hastened by haste of his duty, that dextrous enemy-destroyer Lakshmana entered the select-chambers. [4-33-62]

tataH sugriivam aasiinam kaa.ncane parama aasane |
mahaaarha aastaraNopete dadarsha aaditya sa.mnibham || 4-33-63
divya aabharaNa citraa.ngam divya ruupam yashasvinam |
divya maalyaa.mbara dharam mahendram iva durjayam || 4-33-64
divya aabharaNa maalyaabhiH pramadaabhiH samaavR^itam |
sa.mrabdhatara raktaaksho babhuuva a.ntaka sa.mnibhaH || 4-33-65

63, 64, 65. tataH= then; mahaa arha aastaraNa upete= great, worth, upholstery, having; kaancane parama aasane= golden, on high, seat; aasiinam= he who is sitting; aaditya sannibham= Sun, similar in shine; divya aabharaNa citra angam= with excellent, ornaments, remarkable, bodied; divya ruupam= marvellous, in appearance; yashasvinam= at glorious one; divya maalya ambara dharam= exquisite, garlands, robes, wearing; mahendram iva= Mahendra, as with; dur jayam= not, conquerable one; divya aabharaNa maalyaabhiH= that are with precious, ornamentation, garlands; pramadaabhiH sam aavR^itam= womenfolk, well, [Sugreeva is] enwreathed; at such a; sugriivam= at Sugreeva; dadarsha= has seen; and Lakshmana became; samrabdhatara rakta akshaH= with very frantic, bloodshot, eyed; antaka sannibhaH babhuuva= Terminator, similar to, he became.

Lakshmana has then seen him who is seated like the Sun in firmament on a choicest golden seat which is elaborated with worthiest upholstery, whose body is remarkable besides being spruced up with excellent ornaments, who is wearing exquisite garlands and robes, who is glorious with a marvellous appearance and even appeared as an unconquerable as with Indra, and who is presently enwreathed with vanara-females who are also bedecked with precious ornamentation and garlands, and on seeing him Lakshmana with franticly bloodshot eyes appeared as the Terminator. [4-33-63, 64, 65]

rumaam tu viiraH parirabhya gaaDham
vara aasanastho vara hema varNaH |
dadarsha saumitrim adiina sattvam
vishaala netraH sa vishaala netram || 4-33-66

66. rumaam gaaDham parirabhya= Ruma [his wife,] tightly, on hugging; vara aasana sthaH= who on an exquisite, seat, seated; vara hema varNaH= who with - rich, golden, in complexion; vishaala netraH= who is a wide, eyed one, [Sugreeva, in suspicion]; viiraH= brave one; saH= he, that Sugreeva; a + diina sattvam=one who is - un, flinching, in quintessence; vishaala netram= broad, eyed one [in fury]; at such; saumitrim= at Saumitri; dadarsha= saw.

Sugreeva whose complexion is like that of rich gold is seated on an exquisite seat tightly hugging his wife Ruma, and that brave one has seen Lakshmana whose quintessence is never-flinching, thus, that suspiciously wide-eyed Sugreeva made sheep eyes at the furiously broad-eyed Lakshmana. [4-33-66]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe trayaH tri.mshaH sargaH

Thus, this is the 33rd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Holy Empire of Monkeys

Chapter [Sarga] 34

Introduction

Lakshmana enters the interior of Sugreeva's chamber. Sugreeva finding him there is alarmed and approaches him in all his humbleness. Then Lakshmana chastens Sugreeva with harsh words and cautions him to face the wrath of the arrows of Rama.

tam apratihatam kruddham praviSTam puruSarSabham |
sugriivo lakSmaNam dR^iSTvaa babhuuva vyathita indriyaH || 4-34-1

1. sugriivaH= Sugreeva; a+prati+hatam= unimpededly; praviSTam= he who entered; kruddham= infuriated one; puruSar Sabham= illustrious one; tam lakSmaNam dR^iSTvaa= him, Lakshmana, on seeing; vyathita indriyaH= with agitated, senses; babhuuva= became.

On seeing the illustrious Lakshmana who entered unimpededly and infuriately, Sugreeva became one with agitated senses. [4-34-1]

kruddham niHshvasamaanam tam pradiiptam iva tejasaa |
bhraatur vyasana sa.ntaptam dR^iSTvaa dasharatha aatmajam || 4-34-2
ut.hpapaata harishreSTho hitvaa sauvarNam aasanam |
mahaan mahendrasya yathaa svala.nkR^ita iva dhvajaH || 4-34-3

2. kruddham niHshvasamaanam= one who is - exasperated, exhaling [heavily]; tejasaa pra diiptam iva= by flare, verily, fiery [firestorm,] as with; bhraatuH vyasana santaptam= in brother's [Rama's,] anguish, searing with; tam dasharatha aatmajam= at him, Dasharatha's, son; dR^iSTvaa= having seen; harishreSThaH= monkey, the best - Sugreeva; sauvarNam aasanam hitvaa= golden, seat, discarding; mahendrasya= Mahendra's; svalankR^ita mahaan dhvajaH iva= highly decorated, lofty, flagstaff, like; ut papaata= hopped up, got down - tottered.

On seeing Lakshmana, the son of Dasharatha, who is exasperated and exhaling heavily, and who searing in the anguish of his brother is flaring up like a firestorm, Sugreeva hopped up from his golden seat and tottered like the highly decorated flagstaff of Indra, which will be wobbly before it is thrown to ground after the ritual. [4-34-2, 3]

utpata.ntam anuutpetuu rumaa prabhR^itayaH striyaH |
sugriivam gagane puurNam ca.ndram taaraa gaNaa iva || 4-34-4

4. rumaa prabhR^itayaH striyaH= Ruma, et al, females; ut patantam= up, falling - jumping up; sugriivam= with Sugreeva; gagane puurNam candram== in sky, with full, moon; taaraa gaNaa iva= stars, cluster, as with; anu utpetuu= following, jumped up.

While Sugreeva is jumping up stumblingly, stumbled with him are Ruma and the other females in tow, who are so far clinging to him, like the clusters of stars that spring up on the emergence of full moon in sky. [4-34-4]

sa.nrakta nayanaH shriimaan sa.mcacaara kR^itaa.njaliH |
babhuuva avasthitaH tatra kalpa vR^ikSo mahaan iva || 4-34-5

5. sam rakta nayanaH shriimaan= bloodshot, eyed, fortunate [Sugreeva]; kR^ita anjaliH= making, palms-adjoined; samcacaara [sam ca caara]= verily, flurried towards [Lakshmana]; mahaan kalpa vR^ikSaH iva= lofty, wish-fulfilling, tree, as with; tatra avasthitaH babhuuva= there, remained standing, he became.

That fortunate Sugreeva whose eyes are bloodshot with drinking flurried towards Lakshmana adjoining palms in supplication, and became standstill at his nearby, like a lofty kalpa vriksha wish-fulfilling tree. [4-34-5]

This kalpa vR^iksha is a mythological tree that fulfils any expectation of its devotee and it fetches from pin to elephant, if sought in earnest. There is another of this kind called kaama dhenu 'wish-fulfilling cow' which does the same function for which many mythological wars were waged. This attribute, all-endower, is sometimes given to Lakshmana in this verse, but here Sugreeva is the giver and Lakshmana is the taker, so this belongs to Sugreeva now.

rumaa dvitiiyam sugriivam naarii madhya gatam sthitam |
abraviit lakSmaNaH kruddhaH sa taaram shashinam yathaa || 4-34-6

6. sa taaram= with, stars; shashinam yathaa= moon, as with; rumaa dvitiiyam= Ruma, as second one - at side; naarii madhya gatam= females, amid, one who is; sthitam= staying; sugriivam= to Sugreeva; kruddhaH lakSmaNaH abraviit= infuriated, Lakshmana, spoke.

Infuriate Lakshmana spoke to Sugreeva who like the star clustered moon is standing with his wife Ruma at his side amid other vanara females. [4-34-6]

sattva abhijana sa.mpannaH sa anukrosho jitendriyaH |
kR^itaj~naH satya vaadii ca raajaa loke mahiiyate || 4-34-7

7. sattva= having force dynamic; abhi jana sampannaH= having close, people [best troopers, or best lineage,] abounding with; sa anukroshaH= with, sympathy; jita indriyaH= with conquered, senses; kR^ita j~naH= faithful one; satya vaadii ca= truth, advocate of, also; such a; raajaa= king; loke mahiiyate= in world, thrives.

"One who is dynamic, abounding with best troopers, sympathetic, senses conquered, a faithful one and an advocate of truth, he alone thrives as a king in the world. [4-34-7]

yastu raajaa sthito adharme mitraaNaam upakaariNaam |
mithyaa pratij~naam kurute ko nR^isha.msa taraH tataH || 4-34-8

8. yaH raajaa tu= which, king, but; a +dharme sthitaH= in dishonesty, abiding; [yaH sthitaH raajaa tu a dharme sthitaH= he who, is enthroned, as king, but, anchored himself, to dishonesty]; upakaariNaam mitraaNaam= to helpful, friends; mithyaa pratij~naam kurute= fake, assurance, makes; tataH= than him; nR^ishamsa taraH= ruthless, higher in degree - more than; kaH= who is there.

"He who is enthroned as a king but anchored himself to dishonesty and makes fake assurances to helpful friends, who can be more ruthless than him? [4-34-8]

shatam ashva anR^ite hanti sahasram tu gava anR^ite |
aatmaanam sva janam hanti puruSaH puruSa anR^ite || 4-34-9

9. puruSaH= a person; ashva a + nR^ite= horse, un, truth - becomes untruthful in respect of a horse, and its donation; shatam hanti= hundred, killing; gava anR^ite= cows, in belying; sahasram= a thousand - in the case of belied hope of donating a cow he is killing a thousand; puruSa anR^ite= a man, in belying - in the case of belying to a man to help; aatmaanam sva janam hanti= himself, own, people [kith and kin,] he kills.

"A person gets attached to the sin of killing of a hundred of his manes, deified souls of his own ancestors, if he promises to gift one horse but fails to do so, and in promising to gift one cow but failing in it he gets the sin of killing a thousand manes, and if he promises to a person to do the needful help and fails in rendering that help, then he gets the sin of suicide along with the sin of killing his own kith and kin. [4-34-9]

The above verse will be generally translated as 'A person gets attached to the sin of killing of a hundred horses if he promises to gift one horse but fails to do so, and in promising to gift one cow but failing in it he gets the sin of killing a thousand cows, and if he belies to a person to do the needful help, he then gets the sin of killing himself along with his own kith and kin...' But, it is not the sin of killing hundred horses or thousand cows, but it the sin of killing those many numbers of killer's manes, the deified souls of one's own dead ancestors. This is as per Manu dharma and it is detailed in Dharmaakuutam as: atra aþva viÿaye an®tam vakt˜ sva p¨rva puruÿ˜õ˜m þatam hanti - svarg˜t pracyavya narakam tiryak yonim v˜ pr˜payati - gava an®te sahasram sva p¨rva puruÿ˜m tath˜ karoti - puruÿa viÿaye an®te sa b˜ndhava× svayam eva narakam tiryak yoni v˜ pr˜pnoti iti uktam - - m˜nave - - y˜vato b˜ndhav˜n asmin hanti s˜kÿe an®tam vadan - - panca paþva an®tam hanti daþa hanti gava an®te - - dk and he goes on quoting Prahlaada and Dudhanva discussion in Maha Bharata, Udyoga parva. Killing the already dead souls is lesser sin than the killing of living beings and committing suicide.

puurvam kR^itaartho mitraaNaam na tat prati karoti yaH |
kR^itaghnaH sarva bhuutaanaam sa vadhyaH plavageshvara || 4-34-10

10. plavageshvara= oh, monkey's, king; puurvam= earlier; kR^ita arthaH= fulfilled, purposes - whose purposes are fulfilled; yaH= he who is; mitraaNaam= to friends; tat= for that - for that helpful deed; na prati karoti= not, in return, does - will not requite; kR^itaghnaH= such a - unfaithful - treacherous one; saH= he is; sarva bhuutaanaam= for all, beings; vadhyaH= killable.

"He who gets his means fulfilled earlier through his friends but does not requite them, oh, king of monkeys, such a treacherous one is eliminable for all beings. [4-34-10]

giito ayam brahmaNaa shlokaH sarva loka namaskR^itaH |
dR^iSTvaa kR^itaghnam kruddhena tam nibodha plavamgama || 4-34-11

11. plavamgama= oh, fly-jumper; kR^itaghnam dR^iSTvaa= perfidious one, on observing; sarva loka namaskR^itaH= by all, worlds, reverenced; kruddhena brahmaNaa= ireful, by Brahma; ayam shlokaH= this, verse; giitaH= sung - declared; tam nibodha= that, you be informed.

"On seeing such perfidious soul, oh, fly-jumper, Brahma irefully declared this verse which is reverenced by all the worlds, you too may know it. [4-34-11]

Here Brahma may either be the Four-faced creator of worlds or His brainchild Svayambhu Manu who constructed the manu dharma shaastra 'the moral and social code for humans.'

go ghne ca eva suraape ca caure bhagna vrate tathaa |
niSkR^itir vihitaa sadbhiH kR^itaghne na asti niSkR^itiH || 4-34-12

12. go ghne= in respect of - cow, slayers; suraape ca eva= liquor-drinkers, also, thus; caure= for thieves; tathaa= likewise; bhagna vrate= infringers, of solemnity; sadbhiH niSkR^itiH vihitaa= by savants, atonement, ordained; kR^ita ghne niSkR^itiH na asti= for treacherous one, atonement, not, available.

" 'The savants have ordained atonement for slayers of cows, for drinkers of liquors, thus for thieves and infringers of solemnity, but no atonement is available to a treacherous person. [4-34-12]

anaarya tvam kR^itaghnaH ca mithyaa vaadii ca vaanara |
puurvam kR^itaartho raamasya na tat pratikaroSi yat || 4-34-13

13. vaanara= oh, vanara; puurvam kR^ita arthaH= firstly, fulfilled are, your means; tvam= you; yat= by which reason; raamasya na pratikaroSi= for Rama, not, reciprocating; tat= thereby; an + aarya= you are - un, cultured; kR^itaghnaH ca= unfriendly; mithyaa vaadii ca= illusive, of you word, also.

"Oh, Vanara, firstly you have got your purpose fulfilled and by that reason you are not reciprocating help to Rama, thereby you are an uncultured and unfriendly one, and illusive is your word of honour. [4-34-13]

nanu naama kR^itaarthena tvayaa raamasya vaanara |
siitaayaa maargaNe yatnaH kartavyaH kR^itam icChataa || 4-34-14

14. vaanara= oh, Vanara; kR^itaarthena [tvayaa] achieved means, [by you]; raamasya kR^itam= by Rama, done [kaaryam= favour]; icChataa= wishing [to fulfil]; tvayaa= such as you are, by you; siitaayaaH maargaNe= Seetha, in quest of; yatnaH= endeavour; nanu naama kartavyaH= is it not, I wonder, doable - duty.

"Oh, Vanara, you achieved your means through Rama, and Rama is wishing for his endeavour through you, and I wonder whether the search for Seetha is not your duty? [4-34-14]

sa tvam graamyeSu bhogeSu sakto mithyaa pratishravaH |
na tvaam raamo vijaaniite sarpam maNDuuka raaviNam || 4-34-15

15. mithyaa pratishravaH= one who made - illusive, promise; saH tvam= such as you are; graamyeSu bhogeSu saktaH= in churlish, pleasures, conjugated - basking in; raamaH= Rama; tvaam= you; maNDuuka raaviNam sarpam= with frog's, sounding - croaking, as a serpent; na vijaaniite= not, realized.

"An illusive promisor basking in churlish pleasures, such as you are, Rama has not realised that you are a serpent with the croaking of a frog. [4-34-15]

mahaabhaagena raameNa paapaH karuNa vedinaa |
hariiNaam praapito raajyam tvam duraatmaa mahaatmanaa || 4-34-16

16. mahaa bhaagena= highly, prudent; maha aatmanaa= from noble-souled one; karuNa vedinaa= compassion, knower of [compassionate Rama]; raameNa= by Rama; paapaH= sinner [Sugreeva]; dur aatmaa= evil-souled one; such a your are; tvam= you; hariiNaam raajyam praapitaH= monkey's, kingdom, made as gained - you got kingdom indirectly.

"By the highly prudent and compassionate Rama, you the sinner got the kingdom of monkeys, and it is a gain of an evil-soul from a noble-soul. [4-34-16]

kR^itam cet na abhijaaniiSe raaghavasya mahaatmanaH |
sadyaH tvam nishitair baaNair hato drakSyasi vaalinam || 4-34-17

17. tvam= you; mahaatmanaH raaghavasya kR^itam= by the noble-souled one, by Raghava, what is done; na abhijaaniiSe yadi cet= not, you recognise, if; sadyaH== instantly; nishitaiH baaNaiH hataH= with incisive, arrows, when killed; vaalinam drakSyasi= Vali, you will see.

"If you do not recognise what the noble-souled Raghava has done to you, you will be instantly killed with incisive arrows enabling you to see Vali. [4-34-17]

na ca sa.nkucitaH panthaa yena vaalii hato gataH |
samaye tiSTha sugriiva maa vaali patham anvagaaH || 4-34-18

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

"Oh, Sugreeva, abide by your commitment. The path by which slain Vali has gone that path is not tapered off, as such do not tread Vali's path. [4-34-18]

This verse is the same as the one at 4-30-81 in Rama's words and Lakshmana is reproducing the same.

na nuunam ikSvaaku varasya kaarmukaat
sharaan ca taan pashyasi vajra sa.nnibhaan |
tataH sukham naama viSevase sukhii
na raama kaaryam manasaa api avekSase || 4-34-19

19. nuunam= definitely; ikSvaaku varasya= Ikshvaku dynasty, best one from; kaarmukaat= from bow; vajra sannibhaan= Thunderbolt, similar; taan sharaan ca= them, arrows, even; na pashyasi= not, you see; tataH= thereby; sukhii= joyously; sukham vi Sevase [ni Sevase] naama= luxuries, you are enjoying, probably; manasaa api= at heart, even; raama kaaryam= about Rama's, mission; na avekSase= not, envisaging - giving a thought to it.

"Definitely you are not envisaging the Thunderbolt similar arrows from the bow of the best one from Ikshvaku dynasty, Rama, thereby you are enjoying luxuries joyously without giving a thought to Rama's mission even at your heart. [4-34-19]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe catur tri.mshaH sargaH

Thus, this is the 34th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 35

Introduction

Tara appeases Lakshmana and reasons with him about the delay, which is held as delay by Rama, but in actuality it is the preparatory time lag. She gives an account o Ravana's forces that cannot be countered without proper assistance of Vanara military. She informs Lakshmana that all the Vanara forces are mobilized and they present themselves before Rama on this very day.

tathaa bruvaaNam saumitrim pradiiptam iva tejasaa |
abraviit lakSmaNam taaraa taaraa adhipa nibha aananaa || 4-35-1

1. tathaa bruvaaNam= then, who is speaking; tejasaa pra diiptam iva= with his resplendence, highly, blazing, as though; saumitrim= to Sumitra's son; lakSmaNam= to Lakshmana; taaraa adhipa nibha aananaa= stars', lord's [moon,] in shine, faced one; taaraa abraviit= Tara, spoke.

Tara with her visage that shines like the Lord of Stars, namely the Moon, then spoke to the son of queen Sumitra, namely Lakshmana, who while he is speaking is as though blazing with his own resplendence. [4-35-1]

na evam lakSmaNa vaktavyo na ayam paruSam arhati |
hariiNaam iishvaraH shrotum tava vak.htraat visheSataH || 4-35-2

2. lakSmaNa= oh, Lakshmana; ayam= this; hariiNaam iishvaraH= for monkeys, king - Sugreeva; evam na vaktavyaH= this way, not, speakable - addressed; visheSataH= especially; tava vaktraat= from your, mouth [tongue]; paruSam= harsh - words, tongue-lashing; shrotum na arhati= [he] to listen, not, apt - not the right one.

"Let not this king of monkeys be addressed in this way, oh, Lakshmana, and he is not warranted to listen such tongue-lashing, especially from your tongue. [4-35-2]

na eva akR^itaj~naH sugriivo na shaTho na api daaruNaH |
na eva anR^ita katho viira na jihmaH ca kapiishvaraH || 4-35-3

3. viira== oh, brave Lakshmana; kapiishvaraH sugriivaH= monkey-king, Sugreeva; a + kR^itaj~naH + na= un, thankful, he is not; shaThaH na= treacherous, not; daaruNaH api na= iniquitous one, not; a + nR^ita kathaH= un, truth, utterer; na eve= not, even; jihmaH ca na= duplicitous, also, not.

"Sugreeva is not an unthankful one, oh, brave Lakshmana, a treacherous one - no; a flagitious one - no; an utterer of untruth - no; a duplicitous one, no, this king of monkeys is not even that. [4-35-3]

upakaaram kR^itam viiro na api ayam vismR^itaH kapiH |
raameNa viira sugriivo yat anyaiH duSkaram raNe || 4-35-4

4. viira= oh, valiant Lakshmana; kapiH= monkey; ayam sugriivaH= this, Sugreeva; raNe= in combat; yat anyaiH duSkaram= which, for others, is impractical; such impractical deed is; raameNa kR^itam= by Rama, that has been done - in eliminating Vali; upakaaram= that favour; na vismR^itaH api= not, forgotten - disregarded, also.

"Although he is a monkey this Sugreeva has not dismissed from his mind even the favour Rama has done in his respect, oh, valiant Lakshmana, which in combat is impractical for others. [4-35-4]

raama prasaadaat kiirtim ca kapi raajyam ca shaashvatam |
praaptavaan iha sugriivo rumaam maam ca para.ntapa || 4-35-5

5. parantapa= oh, enemy-scorcher Lakshmana; sugriivaH= Sugreeva; iha= now; raama prasaadaat= by Rama's, beneficence; kiirtim ca= reputation, also; shaashvatam kapi raajyam ca= everlasting, monkeys, kingdom - kingship, also; rumaam ca= Ruma, also; maam ca= me, also; praaptavaan= has obtained - privileged with.

"By the beneficence of Rama, oh, the enemy-scorcher Lakshmana, now Sugreeva is privileged with reputation, everlasting kingship of monkeys, more so with Ruma and me as well. [4-35-5]

suduHkha shayitaH puurvam praapya idam sukham uttamam |
praapta kaalam na jaaniite vishvaamitro yathaa muniH || 4-35-6

6. puurvam= hitherto; su duHkha shayitaH= high, anguish, tolerated [or, reposed agonisingly]; uttamam idam sukham praapya =excellent, this, comfort [of kingship,], on getting; vishvaamitraH muniH yathaa= Vishvamitra, saint, as with; praapta kaalam= attained, time [timely action]; na jaaniite= not, aware of - not oriented himself.

"Hitherto he has tolerated high anguish and on the attainment of this high comfort of kingship he has not oriented himself to the time-oriented actions as with saint Vishvamitra. [4-35-6]

ghR^itaacyaam kila sa.nsakto dasha var.hSaaNi lakSmaNa |
aho amanyata dharmaatmaa vishvaamitro mahaamuniH || 4-35-7

7. lakSmaNa= oh, Lakshmana; dharmaatmaa mahaa muniH vishvaamitraH= virtue-souled, great-sage, Vishvamitra; dasha varSaaNi= for ten, years; ghR^itaacyaam sansaktaH= with Ghritaachi, clinging together; ahaH amanyata kila= as one day, he regarded as, forsooth.

"Oh, Lakshmana, that great-sage Vishvamitra clinging together with Ghritaachi, an angelic apsara, for a period of ten years, forsooth that virtue-souled sage regarded that period as one day. [4-35-7]

In Bala Kanda the legend of Vishvamitra is there. And there his association with Menaka is narrated. Some say the Menaka and Ghritaachi are the same apsara-s. But others say that Ghritaachi is a separate apsara. Vishvamitra gives up even his daily routines sandhya upaasana, nitya karma, required of a Vedic sage, in all the ten years of his association with Ghritaachi.

sa hi praaptam na jaaniite kaalam kaalavidaam varaH |
vishvaamitro mahaatejaaH kim punar yaH pR^ithag janaH || 4-35-8

8. kaala vidaam varaH= [among] timeliness, knowers, best one; mahaatejaaH saH vishvaamitraH= great-resplendent, he, that Vishvamitra; praaptam kaalam na jaaniite= occasioned, time, not, privy to; yaH pR^ithag janaH= who is, a common, man [commoner; about him; kim punaaH why, again - to talk of.

"When he who is a best one among the time-knowers, that great-resplendent Sage Vishvamitra himself is not privy to the occasioned time for a good many years, why talking about a commoner again. [4-35-8]

deha dharma gatasya asya parishraantasya lakSmaNa |
avitR^iptasya kaameSu raamaH kSantum iha arhati || 4-35-9

9. lakSmaNa= oh, Lakshmana; deha dharma gatasya= bodily, nature [appetites,] one who is undergoing; pari shraantasya= over, wrought [and, overtired]; kaameSu=in concupiscence; a +vi+ tR^iptasya= not, verily, satisfied - absolutely discontent; asya= his - in his respect; raamaH iha kSantum arhati= Rama, to excuse - bear with him, for a while, apt of him [Rama.]

"He who is overwrought and now undergoing natural bodily appetites, oh, Lakshmana, and who is overtired as he is absolutely discontent in the concupiscence, such as Sugreeva is, it will be apt of Rama to bear with him for a while. [4-35-9]

The ever-alive bodily appetites common for any living being are four aahaara, nidraa, maithuna, bhaya 'food, sleep, sex, and fear.'

na ca roSa vasham taata ga.ntum arhasi lakSmaNa |
nishcayaartham avij~naaya sahasaa praakR^ito yathaa || 4-35-10

10. taata lakSmaNa= oh, young man, Lakshmana; nishcaya artham a vij~naaya= decisive, reason - realities, without, knowing; praakR^itaH yathaa= commoner, as with; sahasaa roSa vasham gantum= hastily, rancour's, control, to enter; na ca arhasi= not, also, apt of you.

"Without knowing realities, oh, young man Lakshmana, it will be extraneous of you to hastily enter into the control of your rancour like a commoner. [4-35-10]

sattva yuktaa hi puruSaaH tvat vidhaaH puruSarSabha |
avimR^ishya na roSasya sahasaa yaanti vashyataam || 4-35-11

11. puruSa rSabha= oh, best of men; sattva yuktaa= conscientiousness, one who is having; tvat vidhaaH= of your, kind; puruSaaH= persons; a+ vi+ mR^ishya= not, verily, conscious of - inconsiderately; sahasaa roSasya vashyataam= hurriedly, rancour's, getting under the control of; na yaanti= will not, go - get clutched.

"Men of your kind having conscientiousness, oh, best one among men, do not hurriedly rush in and get clutched by their own rancour, unconscionably. [4-35-11]

prasaadaye tvaam dharmaj~na sugriivaarthe samaahitaa |
mahaan roSa samutpannaH sa.mra.mbhaH tyajyataam ayam || 4-35-12

12. dharmaj~na= oh, virtue-knower; samaahitaa= equably; sugriiva arthe= Sugreeva's, in the interest of; prasaadaye= I beg for you grace; roSa sam utpannaH= by indignation, verily, upshot; mahaan= great; ayam samrambhaH tyajyataam= this, [anger's] clangour, leave off - dispel.

"I beg for your grace, oh, virtue-knower, in the interest of Sugreeva with all my equability, and you may dispel this clangour upshot in high dudgeon of yours. [4-35-12]

rumaam maam ca a.ngadam raajyam dhana dhaanya pashuuni ca |
raama priyaartham sugriivaH tyajet iti matir mama || 4-35-13

13. sugriivaH= Sugreeva; raama priya artham= Rama's, pleasure, for purpose of - in honour of, if need be; rumaam= Ruma; maam ca= me, even; angadam raajyam= Angada, kingdom; dhana dhaanya pashuuni [vauuni] ca= riches, cereals, livestock [jewels,] also; tyajet= disowns; iti mama matiH= thus, my, inference.

"In the honour of Rama, Sugreeva will disown his wife Ruma, even me, even Angada, why us, he will disown whole kingdom with its riches, food grains, livestock and whatnot, as I can infer. [4-35-13]

samaaneSyati sugriivaH siitayaa saha raaghavam |
shashaa.nkam iva rohiNyaa hatvaa tam raakshasa adhamam || 4-35-14

14. sugriivaH= Sugreeva; raakshasa adhamam= demon, the worst; tam= him - Ravana; hatvaa= on eliminating; shashaankam rohiNyaa iva= to Moon, with Rohini, as with; raaghavam siitayaa saha Raghava, Seetha, along with,; samaaneSyati [sam an iSyati] to bring together - coalesces.

"On eliminating that worst demon Ravana, Sugreeva can bring Seetha together with Raghava, as with the coalescing of star Rohini with the Moon. [4-35-14]

Rohini is one of the twenty-seven stars of Indian Astrology, commencing from ashvani, bharaNi, kR^ittika, rohiNi... et al These are the daughters of Daksha Prajapati and wives of Moon. But the Moon is much interested in Rohini and used to neglect other twenty-six. Then all the twenty-six stars went to their father and complained, basing on which Daksha Prajapati issues a curse to Moon that he shall wane away. When his waning is beyond the reason, again the twenty-six stars have gone to their father and requested him to withdraw his curse. As an amendment to his curse Daksha says that the Moon shall wax for fifteen days and wane for the other fifteen days and the Moon shall take holy bath on no-moon day in one of the Holy Rivers, namely River Saraswati, now extinct, at a place called Prabhaasa. Then all the twenty-six other stars stopped interfering with the coalescence of Moon with Rohini.

shata koTi sahasraaNi la.nkaayaam kila rakSasaam |
ayutaani ca SaT tri.nshat sahasraaNi shataani ca || 4-35-15

15. lankaayaam= in Lanka; rakSasaam= demons; shata koTi sahasraaNi= hundred, ten millions, thousands [trillion]; SaT trimshat= thirty-six; ayutaani ca= a unit of ten-thousand, also; sahasraaNi shataani ca [raakshasaaH]= thousands, hundreds, [of demons,] also; kila= they say.

"It is said that the demons in Lanka are a trillion, plus thirty-six thousands of units of military, where one unit consists of a ten-thousand warriors, and hundreds and thousands of other demons are there, thus they say. [4-35-15]

This military census is interpreted variously and in the above way it comes to 'one trillion thirty-nine thousand and six hundred; 1,000,000,399,600 plus many more in hundreds and thousands (?) However, the picture we get is that Lanka is a garrison of warriors, except for some sane citizens like Vibheeshana and his family, Mandodari, Sulocana wt al. Apart from them there is an invaluable wealth amassed by Ravana. And there are many sages and women that are held captive in that island.

ahatvaa taam ca durdharSaan raakSasaan kaama ruupiNaH |
na shakyo raavaNo ha.ntum yena saa maithilii hR^itaa || 4-35-16

16. durdharSaan= unassailable ones; kaama ruupiNaH= guise-changers by wish; taam raakSasaan a + hatvaa= them, demons, without killing; yena saa maithilii hR^itaa= by whom, she, Maithili, is abducted; such; raavaNaH= Ravana; hantum= to kill; na shakyaH= not, practicable.

"Without eliminating those unassailable and guise changing demons, it is impracticable to eliminate him who has abducted Maithili, namely Ravana. [4-35-16]

te na shakyaa raNe ha.ntum asahaayena lakSmaNa |
raavaNaH kruura karmaa ca sugriiveNa visheSataH || 4-35-17

17. lakSmaNa= oh, Lakshmana; te= those - demons; and; kruura karmaa raavaNaH ca= of cruel, deeds, Ravana, also; a + sahaayena= one without, assistance - either by unassisted Rama, or by unsupported Sugreeva; raNe hantum= in war, to kill; na shakyaa= he is - not, a possible one to get killed - Ravana is an unkillable entity; sugriiveNa visheSataH= by Sugreeva, especially, more so.

"Oh, Lakshmana, it is impossible to kill those demons, or that Ravana, the evil-doer and abductor of Seetha, without any assistance, more so to Sugreeva... [4-35-17]

On this verse some commentaries are having the meaning that 'Sugreeva cannot encounter those demons or Ravana, without any assistance of his forces...' Rama never wanted Sugreeva to wage war but sought help from Sugreeva in searching Seetha. Tara is a little ahead in her thinking and narrating the military capabilities of Ravana, as heard from Vali. Thus her opinion according to Tilaka commentary is 'Sugreeva cannot eliminate Ravana single-handedly and without assistance, and when Rama needs Sugreeva's help, Sugreeva needs his military assistance consequentially, which is a possibility only after Vali's elimination.' visheSataH sugriiveNa This verse is recorded in another method: na ca þaky˜ raõe hantum asah˜yena r˜kÿas˜× | r˜meõa k²ra karmaõa× sugrŸva sahitena vai || 'Rama cannot kill these many demons without assistance, more so Sugreeva. So Sugreeva summoned all his forces to assist him. Sugreeva in turn can assist Rama along with his millions and millions of troops.' This is keeping the import of the verse 19 also in view.

evam aakhyaatavaan vaalii sa hi abhij~no hariishvaraH |
aagamaH tu na me vyaktaH shravaat tasya braviimi aham || 4-35-18

18. vaalii evam aakhyaatavaan= Vali, in this way, he was saying; saH hariishvaraH= he, the king of monkeys - Vali; abhij~naH hi= aware, isn't it; aagamaH= arrival - of these many demons under the aegis of Ravana; tu= but; me na vyaktaH= to me, not, clear; tasya= his - Vali's telling; shravaat= on hearing; aham braviimi= I am, telling.

"This way Vali was saying and that king of monkeys is well-informed in these aspects, isn't it! But how Ravana mustered up these many troops is unclear to me, and I am saying what I heard from Vali. [4-35-18]

It is also unclear as to when Vali informed Tara of this military strength. For this the commentators deduce a situation where Vali might have told Tara. When Tara said to Vali that Angada informed her about Rama's befriending Sugreeva, Vali making fun of Sugreeva might have detailed Ravana's capabilities to Tara, 'This Sugreeva by himself is a useless fellow, and Ravana has got these many capabilities, then why that helpless Rama shall befriend this hopeless Sugreeva? Rama should have sought my help, instead!' This might be the occasion for Vali to give details of Ravana's capabilities to Tara.

tvat sahaaya nimittam hi preSitaa haripu.ngavaaH |
aanetum vaanaraan yuddhe subahuun haripu.ngavaan || 4-35-19

19. tvat [tat]= for you, [or, for that reason]; yuddhe= in war; sahaaya nimittam= assistance, for the purpose of; hari pungavaan= monkey, the best ones; su bahuun= very, many; vaanaraan aanetum= monkeys, to muster up; hari pungavaaH= monkey, the best ones; preSitaa= are hastened.

"Intending that assistance to you in war, best monkeys are hastened in all directions, to muster up very many best of the best monkeys. [4-35-19]

Tara's reasoning is logical in calculating that a war is imminent and in the compund, tat yuddhe sahaaya nimittam if the word tat is used hen it will be: 'for the reason of helping that war'; and if tvat is used it will be: 'as a help to you...'. In any way, 'the war is yours, and we are here to help...' is the final output. Then the gist of her dialogue will be 'without attending to these pre-confrontation strategies what is the use of Sugreeva's or Hanuma's coming to you and sitting before you two, except to sing bhajan-s, kiirtan-s 'musical exalts and extols.' Thereby Sugreeva has done the need of the hour at the advise of Hanuma.'

taam ca pratiikSamaaNo ayam vikraa.ntaan sumahaa balaan |
raaghavasya artha siddhi artham na niryaati hari iishvaraH || 4-35-20

20. ayam hari iishvaraH= this, king of monkeys; raaghavasya artha siddhi artham= of Raghava, objective, achieving, for the purpose of - determined; vikraantaan= venturesome ones - that are sent out; su mahaa balaan= very, great, mighty ones; taam= them; pratiikSamaaNaH= while he is awaiting for them; na niryaati= not, out, started - has not come to you.

"Determined to achieve the objective of Raghava this king of monkeys Sugreeva has not bestirred himself while awaiting the return of those venturesome and very great mighty monkey-warriors who are sent out. [4-35-20]

kR^itaa susa.msthaa saumitre sugriiveNa yathaa puraa |
adya taiH vaanaraiH sarvaiH aaga.ntavyam mahaabalaiH || 4-35-21

21. saumitre= oh, Soumitri; sugriiveNa= by Sugreeva; puraa= earlier; su samsthaa= good, organised - groundwork; yathaa kR^itaa= as to how, it is made; according to it; mahaabalaiH= by great-mighty ones; sarvaiH= all of them; taiH vaanaraiH= by those, monkeys; adya aagantavyam= to day, they have to come.

"According to the well-organised groundwork earlier made by Sugreeva, oh, Saumitri, all of those great-mighty monkeys have to arrive here today itself. [4-35-21]

R^ikSa koTi sahasraaNi golaa.nguula shataani ca |
adya tvaam upayaasyanti jahi kopam arindama
koTyo anekaaH tu kaakutstha kapiinaam diipta tejasaam || 4-35-22

22. arindama= oh, enemy-repressor; kaakutstha= oh, Kakutstha; adya= today; R^ikSa koTi sahasraaNi= bears, two million, thousands [millions and millions]; golaanguula shataani ca= baboons, hundreds [in hundredfolds,] also; diipta tejasaam= firebrand-like, by their own flare; kapiinaam= of monkeys; an+ekaaH= not, one - innumerable; koTyaH tu= millions, but in; tvaam upa yaasyanti= to your, fore, they arrive; kopam jahi= anger, rebut.

"Only today millions and millions of bears and hundredfold millions of baboons, and innumerable monkeys who by their own flare are like firebrands will arrive in your fore, oh, Lakshmana, thereby, oh, the enemy-repressor, therefore rebut your rage. [4-35-22]

tava hi mukham idam niriikSya kopaat
kSataja same nayane niriikSamaaNaaH |
hari vara vanitaa na yaanti shaantim
prathama bhayasya hi shankitaaH sma sarvaaH || 4-35-23

23. hari vara vanitaa= monkey, chief's, females; tava idam mukham niriikSya= your, this [this sort of angry,] face, on seeing; kopaat kSataja same nayane niriikSamaaNaaH= by anger, blood, similar, [your] eyes, on their gazing; shaantim na yaanti= peace, not, they get into; sarvaaH= all of us; prathama bhayasya hi= of first, fear, indeed - fear caused by the elimination of Vali in first instance; shankitaaH sma= with premonition, we are.

"On staring at this angry face of yours, and on gazing at the angrily bloodshot eyes of yours, unsecured is the peace to the females of monkeys chief, and with the fear caused at first by Vali's elimination we are all indeed premonished about such a happening in respect of Sugreeva too. [4-35-23]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe pa.nca tri.mshaH sargaH

Thus, this is the 35th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 36

Introduction

Sugreeva's apology pacifies Lakshmana. On knowing that Lakshmana is pacified by Tara's reasoning Sugreeva makes his apologetic statement and affirms his support to Rama. Then Lakshmana's rage comes to a halt and he too is appeased by the open declaration of Sugreeva about his adherence to Rama, and Lakshmana asks him to come to Rama

iti uktaH taarayaa vaakyam prashritam dharma sa.mhitam |
mR^idu svabhaavaH saumitriH pratijagraaha tat vacaH || 4-36-1

1. iti taarayaa= in that way, by Tara; prashritam= having submissiveness -words; dharma samhitam vaakyam= probity, imbibed, sentence - argument; uktaH= he who is said - Lakshmana; mR^idu svabhaavaH saumitriH= of tender, nature - soft-natured one, Soumitri; tat vacaH prati jagraaha= that, word, received - assented her perspective.

In that way when Tara has submissively argued with words containing probity, Saumitri gave assent to her perspective as he is soft by his nature. [4-36-1]

tasmin pratigR^ihiite tu vaakye hari gaNa iishvaraH |
lakSmaNaat sumahat traasam vastram klinnam iva atyajat || 4-36-2

2. tasmin pratigR^ihiite tu vaakye= that [word,] on conceding, but, [by Lakshmana]; hari gaNa iishvaraH= monkey, troops, king; lakSmaNaat su mahat traasam= of Lakshmana, highly, intense, scare; klinnam vastram iva= cloth, dampened, as with; atyajat got rid of.

And when Lakshmana conceded to that argument of Tara, Sugreeva, the king of monkey-troops, got rid of his highly intense scare of Lakshmana, like the riddance of a dampened cloth. [4-36-2]

This may be said as: 'Sugreeva lost his scare as a dampened cloth looses its water on squeezing it. But here there is no squeezing.

tataH kaNTha gatam maalyam citram bahu guNam mahat |
cicCheda vimadaH ca aasiit sugriivo vaanara iishvaraH || 4-36-3

3. tataH= then; vaanara iishvaraH sugriivaH= Vanara-s, king, Sugreeva; kaNTha gatam= neck, enwreathing; citram= admirable; bahu guNam= having several, attributes [according gratifications, or, one with several strands]; such a; mahat maalyam= superb, garland; cicCheda= ripped apart; vi madaH ca aasiit= without, insobriety, also, he became - he became sober.

Sugreeva, the king of vanara-s, then ripped apart the superb garland which is so far enwreathing his neck, and which has several strands according several gratifications, and he also became sober as though the insobriety is ripped from his mind. [4-36-3]

sa lakSmaNam bhiima balam sarva vaanara sattamaH |
abraviit prashritam vaakyam sugriivaH sa.mpraharSayan || 4-36-4

4. sarva vaanara sattamaH= among all, Vaanara-s, [most] powerful one; saH sugriivaH= he, Sugreeva; bhiima balam lakSmaNam= one with [most] formidable, prowess, to Lakshmana; sam pra harSayan= very, well, to please - placatingly; prashritam vaakyam abraviit= humble, sentence, he spoke.

Sugreeva who is the most powerful one among all vanara-s, then placatingly spoke this humble sentence to Lakshmana, whose prowess is most formidable. [4-36-4]

pranaSTaa shriiH ca kiirtiH ca kapi raajyam ca shaashvatam |
raama prasaadaat saumitre punaH ca aaptam idam mayaa || 4-36-5

5. saumitre= O, Soumitri; pra naSTaa= completely lost - mislaid; shriiH ca kiirtiH ca= prosperity, also, prominence, also; shaashvatam kapi raajyam ca= perpetual, kingdom, of monkeys, also; idam= all this; raama prasaadaat= at Rama's, beneficence; mayaa punaH aaptam ca= by me, again, recouped, also.

"My prosperity, prominence and this perpetual kingdom of monkeys are once mislaid, but oh, Soumitri, I regained all this just by the beneficence of Rama. [4-36-5]

kaH shaktaH tasya devasya khyaatasya svena karmaNaa |
taadR^isham pratikurviita a.mshena api nR^ipaatmaja || 4-36-6

6. nR^ipa aatmaja= O, king's, son [prince]; svena karmaNaa khyaatasya= by his own, course of action, renowned; devasya tasya= of lord, of him [Rama]; shaktaH kaH= a capable one, who is; amshena api= by fraction, even; taadR^isham= that kind of [inestimable help, or that kind of Rama]; prati kurviita= who is, in turn, to do [requital, or, doing against, repudiate.]

"Who is capable of requiting Rama, oh, prince Lakshmana, even by a fraction of that kind of inestimable help taken from him, as that lord is renowned by actions particular to himself, like daring and eliminating Vali.

Or

"Who is capable of repudiating such a lordly Rama, even by a fraction of one's own bravery, unless he is prepared to tread that kind of path on which Vali has gone. [4-36-6]

siitaam praapsyati dharmaatmaa vadhiSyati ca raavaNam |
sahaaya maatreNa mayaa raaghavaH svena tejasaa || 4-36-7

7. dharmaatmaa raaghavaH= virtue-souled, Raghava; sahaaya maatreNa mayaa= assistance, barely [in name only,] with me - while I and my assistance remain in name; svena tejasaa= by his own, resplendence siitaam praapsyati= Seetha, he acquires; raavaNam vadhiSyati ca= Ravana, he exterminates, also.

"Virtue-souled Raghava reacquires Seetha, and even exterminates Ravana by himself with his own resplendence, while I and my assistance remain only in name. [4-36-7]

sahaaya kR^ityam kim tasya yena sapta mahaadrumaaH |
shailaH ca vasudhaa caiva baaNena ekena daaritaaH || 4-36-8

8. yena= by whom; sapta mahaa drumaaH= seven, gigantic-trees; shailaH ca= mountain, even; vasudhaa caiva= earth, also thus; ekena baaNena daaritaaH= with one, arrow, ripped; tasya= to him; sahaaya kR^ityam kim= succour, measures, why - why extending help.

"Basically, why some measures of succour need be extended to him who has ripped seven gigantic-trees, a mountain, and even the earth, all just with one arrow! [4-36-8]

dhanur visphaaramaaNasya yasya shabdena lakSmaNa |
sa shailaa kampitaa bhuumiH sahaayaiH kim nu tasya vai || 4-36-9

9. lakSmaNa= oh, Lakshmana; dhanuH visphaaramaaNasya= bow, to one who is outstretching it; yasya= whose - Rama's; shabdena= by clangour [of bowstring that ensues]; sa shailaa bhuumiH kampitaa= with, mountains, earth, quaked; tasya sahaayaiH kim nu vai= to him, with aides, what, really [is the use,] verily.

"He who outstretches his bow with a clangour by which the earth with its mountains quakes, oh, Lakshmana, to him these aides are really of what aid, indeed! [4-36-9]

anuyaatraam nara indrasya kariSye aham naraSabha |
gacChato raavaNam hantum vairiNam sa puraHsaram || 4-36-10

10. narar Sabha= O, best among men [Lakshmana]; sa puraHsaram= along with, vanguards [of Ravana]; vairiNam raavaNam= enemy, Ravana; hantum gacChataH= to eliminate, he who is going [charging of Rama]; nara indrasya= of people's, king [Rama]; aham= I; anu yaatraam kariSye= behind, treading, I can do - I will just follow Rama.

"Lakshmana, I just can tread behind that king of people, Rama, on his charging to eliminate enemy Ravana along with all of his vanguards, that's all. [4-36-10]

yadi ki.mcit atikraantam vishvaasaat praNayena vaa |
preSyasya kSamitavyam me na kashcin na aparaadhyati || 4-36-11

11. vishvaasaat= either by faithfulness; praNayena vaa= in friendliness, or; kimcit ati kraantam yadi= a little, over, stepped, if; preSyasya= one who moves under another's will [messenger, attendant]; me= mine [that fault, if any]; kSamitavyam= it is to be pardoned; kashcit na aparaadhyati na [kascit na aparaadhyati iti na]= someone, not, causes offence [offender, thus, not there; none is unoffending.]

"If I have overstepped either in faith or friendliness, in the least, that may be pardoned for I am an attendant of yours. By the way, none is unoffending. [4-36-11]

As to why and how the offence of one's own folk is to be pardoned, is explained. kimcit 'in the least...' if the fault is very negligible it is to be excused, for greater the intensity of the mistake, greater will be the impossibility to pardon, and to my mind it appears that I have not committed any fault in the least. yadi 'if at all...' any fault is there, now there is none at all, but if you think there is a trace of if, you pardon it. vishvaasaat 'by faith...' taking the advantage of the faith you reposed in me, I have not done any wrong. praNayena 'in friendliness...' taking our friendship as a casual connection and thinking that Rama will not harm me even if were to do whatever I like... even thus I have not offended. preSyasya 'moved by my will...' I have not committed any crime manasaa, vacaa, karmaNaa 'by mind, speech and action... or, by body, mind and soul...' But if you still estimate that I have offended you, you ought to pardon for I am yours, and if you go on punishing your own folk for very small reasons, who is there that is not a wrongdoer, whom do you leave off, and at the end who are they that remain to be protected by you?' Seetha also says 'who is there that causes no offence?' in Sundara Kanda.

iti tasya bruvaaNasya sugriivasya mahaatmanaH |
abhavat lakSmaNaH priitaH premNaa ca idam uvaaca ha || 4-36-12

12. mahaa aatmanaH tasya sugriivasya= great-souled one, his, of Sugreeva; iti bruvaaNasya= in this way, while speaking; lakSmaNaH priitaH abhavat= Lakshmana, pleased, he became; premNaa idam uvaaca ha= with friendliness, this, said, indeed.

Lakshmana is pleased with that great-souled Sugreeva who is speaking thus, and said this he said to him, indeed, in friendliness. [4-36-12]

sarvathaa hi mama bhraataa sa naatho vaanareshvara |
tvayaa naathena sugriiva prashritena visheSataH || 4-36-13

13. vaanar eshvara= O, king of Vaanaras; sugriiva= O, Sugreeva; naathena= with defender [of his own word]; visheSataH prashritena tvayaa= especially, humble one, with you; mama bhraataa= my, brother; sarvathaa= in anyway; sa naathaH= is together with, a defender; hi= indeed.

"In anyway, my brother indeed has a defender with him, oh, king of vanara-s Sugreeva, especially you, who are a defender of your own word and a deferential one towards Rama. [4-36-13]

yaH te prabhaavaH sugriiva yat ca te shaucam iidR^isham |
arhaH tam kapi raajyasya shriyam bhoktum anuttamaam || 4-36-14

14. sugriiva= Sugreeva; te yaH prabhaavaH= your, which, preponderance - is there; iidR^isham yat te shaucam ca= this kind of, which, your, purity [plainness,] also; tam= that - [tvam= you]; kapi raajyasya= of monkey, kingdom's; anuttamaam shriyam bhoktum= unexcelled, prosperity of Kishkindha, to enjoy; arhaH= you are fitly.

"With this kind of preponderance and plainness you possess, Sugreeva, you are the only merited one to enjoy this unexcelled kingdom of monkeys. [4-36-14]

sahaayena ca sugriiva tvayaa raamaH prataapavaan |
vadhiSyati raNe shatruun aciraat na atra sa.mshayaH || 4-36-15

15. sugriiva= oh, Sugreeva; sahaayena tvayaa= as his supporter, with you; prataapavaan raamaH= undaunted, Rama; shatruun raNe enemies, in war; aciraat= before long; vadhiSyati= will eliminate; atra samshayaH na= therein, doubt, is not there.

"Before long, Sugreeva, dauntless Rama will be eliminating enemies in a war with you as his supporter, there is no doubt about it. [4-36-15]

dharmaj~nasya kR^itaj~nasya sa.ngraameSu anivartinaH |
upapannam ca yuktam ca sugriiva tava bhaaSitam || 4-36-16

16. sugriiva= oh, Sugreeva; you are; dharmaj~nasya kR^itaj~nasya= virtue-knower, gratitude-knower; sangraameSu a+ ni+ vartinaH= in battlegrounds, not, back, going [un-retreating one]; such as your are; tava bhaaSitam= your, spoken word; upapannam ca yuktam ca= conclusive, also, coherent, also.

"You are the knower of virtuousness and gratefulness and you do not retreat from battlegrounds, or, on your own word, thus what you have said is conclusive as well as coherent. [4-36-16]

doSaj~naH sati saamarthye ko anyo bhaaSitum arhati |
var.hjayitvaa mama jyeSTham tvaam ca vaanara sattama || 4-36-17

17. vaanara sattama= among Vanara-s, oh, ablest one; mama jyeSTham= my, elder [brother]; tvaam ca= you, also; varjayitvaa= leaving alone; anyaH= other one; kaH saamarthye sati= whoever, having capability, that being so; doSa j~naH= [one's own] lapse, knower; bhaaSitum arhati= to speak, it behoves him.

"Even though one has capability to know his own lapse and speak it up, oh, ablest among Vanara-s, who is he that behoves outspokenly, excepting my elder brother and you. [4-36-17]

sadR^ishaH ca asi raamasya vikrameNa balena ca |
sahaayo daivataiH dattaH ciraaya hari pu.ngava || 4-36-18

18. hari pungava= oh, monkey, the best; daivataiH ciraaya dattaH= by gods, after a long time, [you are] given - godsend; sahaayaH= aide; such as you are; vikrameNa balena ca= by [your] valour, vigour, also; raamasya sadR^ishaH asi= to Rama, a coequal, you are.

"You are a coequal to Rama by your valour and vigour and oh, best one among monkeys, gods have given you after a long time. [4-36-18]

The godsend and God-given has some discussion, where mythological import is that these Vanara-s are God-given and they existed even before the birth of Rama as Brahma ordered all gods to their progeniture. But Lakshmana is saying that Sugreeva is godsend gift and that too after a long time of their searching for Seetha, as thy have come searching for Sugreeva according to the advise of demon Kabandha.

kim tu shiighram ito viira niS.hkraama tvam mayaa saha |
saantvayasva vayasyam ca bhaaryaa haraNa duHkhitam || 4-36-19

19. kim tu= however, but; viira= oh, brave one; tvam mayaa saha= you, me, along with; itaH shiighram niSkraama= from here, quickly, start; bhaaryaa haraNa duHkhitam= by wife's, despoil, anguishing; vayasyam saantvayasva ca= your friend, embolden, also.

"However, you quickly start from here along with me, oh, brave one, and embolden your friend who is anguishing in the despoilment of his wife. [4-36-19]

yat ca shoka abhibhuutasya shrutvaa raamasya bhaaSitam |
mayaa tvam paruSaaNi uktaH tat kshamasva sakhe mama || 4-36-20

20. sakhe= oh, friend; shoka abhibhuutasya raamasya= by anguish, downhearted, of Rama; bhaaSitam shrutvaa= that which spoken, on hearing; mayaa= by me; tvam= you are [spoken to harshly]; paruSaaNi uktaH= bitter-words, you are spoken to by me; [ iti yat= that which topic is there]; tat= that topic; kshamasva= that may be pardoned.

"Oh, friend, on hearing that which querulously spoken by Rama, who is downhearted in his anguish, I too reflexively spoke bitter-words to you, and thus whatever I spoke that may be pardoned. [4-36-20]

This expression has detailed commentary insofar as the man-god relation. ucyamaano api paruSam na uttaram prati padyate 'though harsh words are spoken to Rama he does not rebut them...' This is evident when Khara, Duushana, Trishira, Vali, and other opponents confronted Rama. But here Rama querulously spoke of Sugreeva before despatching Lakshmana to Sugreeva. Because Sugreeva is his own adherent and such adherents to duty should not sidetrack themselves into earthly matters when an incredible mission is to be completed by them. That is why Rama came searching for Sugreeva alone basing of the information given by Kabandha.

If 'to err is human...' but 'to realize that error and making amends to it is divine...' That is what Sugreeva has done, at the suggestion of Hanuma, saying that: 'You pay deference to him with your forehead-bent...' as at 4-32-21. Sugreeva openly comes out to declare, 'who is he that does not err?' but he equally has the courage to accept what is amiss with him. From this it is concluded, that even if one does wrong, or sins, if he repentantly seeks pardon, his god, any god chosen by that devotee, will pardon him. This is the a kimcinatva 'selflessness in the least...' This is one among the many tenets of sharaNaagati 'dedication...' and this dedication is by manasaa, vacaa, karmaNaa 'by mind, speech and action... or, by body, mind and soul...' That is why Sugreeva says that he has not wronged by vishvaasaat, praNayena, preSyasya i.e., by body, mind or soul... so I am a true dedicate.

Then it may be asked as to why Lakshmana is enraged at Sugreeva. This is replied in two fold, 1] unable to see his brother's anguish Lakshmana vented out his ire; 2] Lakshmana being a total dedicate he wanted to reprimand the new dedicate Sugreeva and save him from his fickle-mindedness. That is why Lakshmana says sorry for what he has uttered in ire, earlier to the assertion of Sugreeva of his faithfulness. He asks Sugreeva to come to Rama, not to console Rama, but to embolden Rama saying that there is a real adherent in Sugreeva.

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe SaT tri.mshaH sargaH

Thus, this is the 36th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - Book Of Ape Kingdom

Chapter [Sarga] 37

Introduction

Monkey chiefs go round the earth at the behest of Sugreeva, to fetch all the monkey champions on earth to the presence of Sugreeva. They all go to different mountain, rivers, oceans, and forests and motivate all monkeys to reach Sugreeva at once. Further, having gone to Himalayas they find divine fruits, tubers and medicinal herbs there, which they fetch as royal gifts to Sugreeva. They all return to Sugreeva in the same time when Sugreeva is with Lakshmana and prior to the other monkeys that are summoned

evam uk{}taH tu sugriivo lakShmaNena mahaatmanaa |
hanuumantam sthitam paarshve vacanam ca idam abraviit || 4-37-1

1. mahaatmanaa lakSmaNena = by great-souled one, by Lakshmana; evam uktaH tu sugriivaH = thus, who is spoken, but, Sugreeva; paarshve sthitam hanuumantam = at side, available, to Hanuma; idam vacanam abraviit ca = this, word, said, also.

When the great-souled Lakshmana spoke to Sugreeva in this way, Sugreeva spoke this word to Hanuma who is available at his side. [4-37-1]

mahendra himavat vi.ndhya kailaasa shikhareShu ca |
mandare paaNDu shikhare pa.nca shaileShu ye sthitaaH || 4-37-2
taruNa aaditya varNeShu bhraajamaaneShu nityashaH |
par.hvateShu samudra a.nte pashcimasyaam tu ye dishi || 4-37-3
aaditya bhavane caiva girau sa.ndhyaa abhra saMnibhe |
padma taala vanam bhiimaaH saMshritaa hari pu.ngavaaH || 4-37-4
a.njana aMbuda saMkaashaaH ku.njara pratima ojasaH |
a.njane par.hvate caiva ye vasanti plavaMgamaaH || 4-37-5
mahaashaila guhaa aavaasaa vaanaraaH kanaka prabhaaH |
meru paarshva gataaH caiva ye ca dhuumra girim shritaaH || 4-37-6
taruNa aaditya varNaaH ca par.hvate ye mahaaaruNe |
piba.nto madhu maireyam bhiima vegaaH plavaMgamaaH || 4-37-7
vaneShu ca suramyeShu sugandhiShu mahatsu ca |
taapasa aashrama ramyeShu vana anteShu sama.ntataH || 4-37-8
taan taan tvam aanaya kShipram pR^ithivyaam sarva vaanaraan |
saama daana aadibhiH kalpaiH vaanaraiH vegavattaraiH || 4-37-9

2, 3, 4, 5, 6, 7, 8, 9. mahendra himavat vindhya kailaasa shikhareSu ca = Mahendra, Himalaya, Vindhya, Kailash, in mountain-summits of, also; paaNDu shikhare mandare = on whitish, peak, of Mandara; panca shaileSu ye sthitaaH = on these - five, mountains, who [Vanara-s,] available; samudra ante = at ocean's, edge [at seashore]; nityashaH bhraajamaaneSu = always, dazzling - like; taruNa aaditya varNeSu = youthful, sun, in colour; parvateSu = on [such] mountains [in east - udaya giri]; pashcimaayaam dishi = on western, quarter [ghats, Astagiri]; ye = which of those vanara-s are there, they; sandhyaa abhra sannibhe = evening, cloud, like ochry in shine; aaditya bhavane = Sun's, palace; girau caiva = on those mountains, also thus; bhiimaaH hari pungavaaH = catastrophic, monkey, chiefs - that are there; padma taala vanam samshritaa = those in Padma, palm, groves, taking shelter of; anjane parvate = on Anjana, mountain; anjana ambuda samkaashaaH = those that are - black-mascara, water-giver [black-cloud] similar in shine; kunjara pratima ojasaH = elephant, matching, in vigour; ye = which of those; plavan gamaaH = fly, jumpers; vasanti caiva = who are living, also, thus; mahaashaila guhaa aavaasaa = Mahaashaila [Great-Mountain,] in caves of, dwelling in; kanaka prabhaaH vaanaraaH = golden, in hue, which of those vanara-s have that hue; meru paarshva gataaH caiva = Mt. Meru's, on sides of, attained, also thus; ye ca = those, also; dhuumra girim shritaaH = on Dhuumra, [Red-Black,] on mountain, that are staying; mahaa aruNe parvate on Mahaaruna, [Great-Ochre,] on mountain,; maireyam madhu pibantaH = maireya [palm-toddy,] liquor, those that enjoy swilling - such a liquor; bhiima vegaaH plavamgamaaH = such of those - topmost, speeded, fly-jumpers; ye = who will be in; taruNa aaditya varNaaH ca = tender, sun, in tinge, also; su ramyeSu = very, delightful ones; su gandhiSu = richly, fragrant; mahatsu ca = lofty, also; vaneSu ca = in woodlands, also; taapasa aashrama ramyeSu = sage's, hermitages, delightful ones; samantataH = surrounded with; vana anteSu = in forest, interiors; ye = those that are there; pR^ithivyaam = on earth; taan taan = those, and those; sarva vaanaraanall = all of the, monkeys; saama daana aadibhiH kalpaiH = by conciliations, concessions, et cetera, procedures; vegavattaraiH = those that dash fleetly; vaanaraiH = by vanara-s; kSipram tvam aanaya = quickly, you, fetch them [make them to come.]

"Convoke the Vaanara-s available on the summits of these five mountains, namely Mt. Mahendra, Mt. Himalaya, Mt. Vindhya, and Mt. Kailash and those that are on the whitish peak of Mt. Mandara. As well as those that are on the mountains at seashore, udaya adri, namely 'sunrise-mountain,' which mountains will always be dazzling with the tinge of youthful sun. And them that are on the mountains which shine in the ochry hue of evening clouds, asta adri, namely 'sunset-mountain' and which mountains are situated at the Palace of Sun. And the catastrophic monkey chiefs that are abiding in the palm groves of Mt. Padma. Also thus, the fly-jumpers who are similar to black-mascara and black-clouds in their shine, and who match elephants in their vigour, and who live on Mt. Anjana, they too are to be convened. Those fly-jumpers whose complexion will be golden and dwell in the caves of Great-Mountain, besides those who are on the mountainsides of Mt. Meru, and those biding on the Black-Red mountain, along with those topmost speeded fly-jumpers living on Mt. Great-Ochre swilling palm-toddy, these are to be summoned. Further, the vanara-s who will be in the tinge of rising sun and who dwell in the highly delightful, richly fragrant and lofty woodlands that are surrounded with the delightful hermitages of sages are to be summoned. Along with them, the vanara-s who are in the interiors of forests, they are also to be called for. Why citing a few? Those and those monkeys that are on the earth, all of them are to be assembled. Oh, Hanuma, you quickly summon all of the topmost speeded vanara-s by employing concessions, conciliations and the like procedures. [4-37-2, 3, 4, 5, 6, 7, 8, 9]

Parable: The assumed Sun's Palace is to the East of earth. He dawns in the morning in east, travels westward, dusks in west, goes to his abode circling the earth to east, and for us he takes rest in his palace for the night and continues his next day's routine.

preShitaaH prathamam ye ca mayaa aaj~naataaH mahaajavaaH |
tvaraNa artham tu bhuuyaH tvam saMpreShaya hariishvaraan || 4-37-10

10. mayaa aaj~naataaH = by me, commanded by; mahaa javaaH = highly speedy ones; ye = which of those vanara-s; prathamam preSitaaH ca = in first instance, sent; tvaraNa artham tu = to hasten them, for purpose of, but; tvam bhuuyaH = you, again; hariishvaraan = [some more] monkey, chiefs; sam preSaya = quickly, you hasten.

"In the first instance highly speedy vanara-s are hastened at my commanded, however, you hasten some more monkey chiefs for the purpose of hastening them. [4-37-10]

ye prasak{}taaH ca kaameShu diirgha suutraaH ca vaanaraaH |
iha aanayasva taan shiighram sarvaan eva kapiishvaraan || 4-37-11

11. ye vaanaraaH = which of those, vanara-s; kaameSu pra saktaaH ca = in creature comforts, verily, involved; diirgha suutraaH ca = lengthily, stringy [dawdlers,] also; taan = sarvaan eva = them, all, in that way; kapiishvaraan = monkey, chiefs; shiighram iha aanayasva = quickly, to here, you lead them in.

"Those that are entangled with creature comforts, and those that are stringy dawdlers, you quickly lead all of those monkey chiefs in here. [4-37-11]

ahobhiH dashabhiH ye ca na aagacchhanti mama aaj~nayaa |
hantavyaaH te duraatmaano raaja shaasana duuShakaaH || 4-37-12

12. ye = such of those vanara-s; mama aaj~nayaa = by my, command; dashabhiH ahobhiH = by ten, days; na aagacChanti = not, going to come; raaja shaasana duuSakaaH = king's, decree, abusers; te duraatmaanaH = those, miscreants, are eliminable.

"And such of those vanara-s that do not arrive within ten days by my command, those miscreants are eliminable as the abusers of king's decree. [4-37-12]

shataani atha sahasraaNi koTyaH ca mama shaasanaat |
prayaantu kapi siMhaanaam nidishe mama ye sthitaaH || 4-37-13

13. mama nidishe = in my, direction - control; ye sthitaaH = those, that are abiding; such of those vanara-s; kapi simhaanaam = monkeys, lion like ones; shataani atha sahasraaNi koTyaH ca = in hundreds, then, in thousands, in millions; mama shaasanaat = by my, command; prayaantu = shall start in - to this place.

"Let all the lionly monkeys available on earth that abide by my control start coming to this place in hundreds, thousands, even in millions, by my command. [4-37-13]

megha parvata sa.nkaashaaH chhaadayanta iva aMbaram |
ghora ruupaaH kapi shreShThaa yaantu mat shaasanaat itaH || 4-37-14

14. megha parvata sankaashaaH = clouds, mountains, those who are similar in shine; ghora ruupaaH = of ghastly, aspect; kapi shreSThaa = among monkeys, champions; ambaram Chaadayanta iva = sky, to overcast, as though; mat shaasanaat itaH yaantu = by my, command, towards this way - to here, they start to come.

"The champions of monkeys with ghastly aspects and similar in shine with the mountains and clouds shall start coming here by my command, fly-jumping as though to overcast the sky. [4-37-4]

te gatij~naa gatim gatvaa pR^ithivyaam sarva vaanaraaH |
aanaya.ntu hariin sarvaan tvaritaaH shaasanaan mama || 4-37-15

15. gati j~naa = route-knowers; te sarva vaanaraaH = such of those, all, vanara-s; tvaritaaH = becoming expeditious; gatim gatvaa = on quick [routes,] on going; pR^ithivyaam sarvaan hariin = on earth, all, Vanara-s; mama shaasanaat = by my, command; aanayantu = lead them in.

"Let those vanara-s who know the routes to the dwelling places of other monkeys expeditiously proceed on quick-routes, and gather all of the monkeys available on earth at my command." Sugreeva ordered Hanuma that way. [4-37-15]

tasya vaanara raajasya shrutvaa vaayu suto vacaH |
dikShu sarvaasu vikraantaan preShayaamaasa vaanaraan || 4-37-16

16. vaayu sutaH = Air's son - Hanuma; tasya vaanara raajasya = his, Vanara, king's; vacaH shrutvaa = sentence [order,] on hearing; sarvaasu dikSu = in all, directions; vi kraantaan vaanaraan preSayaamaasa = valorous, monkeys, started to send.

On hearing the order of Sugreeva, the king of vanara-s, Hanuma, the son of Air-god has started to dispatch valorous monkeys in all directions. [4-37-16]

te padam viShNu vikraantam patatri jyotiH adhvagaaH |
prayaataaH prahitaa raaj~naa harayaH tu kShaNena vai || 4-37-17

17. raaj~naa prahitaa = by king, sent off; te harayaH = those, monkeys; patatri jyotiH adhva gaaH = birds, stars, path of, on getting; kSaNena = in a split-second; viSNu vikraantam padam = by Vishnu, treaded, place [sky]; prayaataaH travelled to [skyrocketed to skies]; vai = indeed.

In a split-second, the vanara-s that are sent by the king of vanara-s have skyrocketed to the airways of birds and stars on their way, and indeed reached the vault of heaven, which was once trodden by Vishnu. [4-37-17]

Vishnu stretched his foot heavenward and covered the intermediate sky with that single foot in Vamana, that Dwarf Boy, incarnation. From then on heaven is also called as tridiva. Thus it is said that the monkeys skyrocketed heavenward, i.e., to skies, but not to heaven.

te samudreShu giriShu vaneShu ca saraHsu ca |
vaanaraa vaanaraan sarvaan raama hetoH acodayan || 4-37-18

18. te vaanaraaH = those, monkeys [after skyrocketing reached]; samudreSu giriSu vaneSu ca saraHsu ca = in oceans, in mountains, in forests, also, in lakes [living at these places,]; sarvaan vaanaraan = all of the, with monkeys; raama hetoH acodayan = for Rama's, cause, motivated.

After skyrocketing those monkeys have reached the monkeys that are living at seashores and islands, in the caves and crags of mountains, and at lakeshores and their surrounds, and motivated all of the monkeys available there towards the cause of Rama. [4-37-18]

mR^ityu kaala upamasya aaj~naam raaja raajasya vaanaraaH |
sugriivasya aayayuH shrutvaa sugriiva bhaya shankitaaH || 4-37-19

19. vaanaraaH = Vanara-s; mR^ityuH = Death-god; kaala = Time-god, upamasya = in simile - Sugreeva's; raaja raajasya sugriivasya = king, of kings, of Sugreeva; aaj~naam shrutvaa = command, on hearing; sugriiva bhaya shankitaa = of Sugreeva, terror, haunted by; aayayuH = arrived - all monkeys arrived.

On hearing that command of the king of kings of Vanara-s, Sugreeva, who is semblable with the Death-god and Time-god, all of the monkeys have arrived with the terror of Sugreeva haunting them. [4-37-19]

tataH te a.njana saMkaashaa gireH tasmaat mahaajavaaH |
tisraH koTyaH plava.ngaanaam niryayur yatra raaghavaH || 4-37-20

20. tataH = then; te plavangaanaam = those, fly-jumpers; anjana samkaashaa = to mascara, similar in shine; mahaa javaaH = terribly swift; tasmaat gireH = from that [from Mt. Anjana,] mountain; tisraH koTyaH = three, crores [thirty million]; raaghavaH yatra = Raghava, where he is; to there [to Prasravana mountain]; nir yayuH = out, travelled - sallied forth.

Then thirty million fly-jumpers whose swiftness is inconceivable, and whose shine is like that of black-mascara have sallied forth from mountain Anjana to there where Raghava is camping, i.e., Mt. Prasravana. [4-37-20]

astam gacchhati yatra arkaH tasmin girivare rataaH |
sa.ntapta hema varNa aabhaa tasmaat koTyo dasha cyutaaH || 4-37-21

21. yatra = where; arkaH astam gacChati = sun, into dusk, goes; tasmin giri vare rataaH = on that, mountain, the best, who take delight [on that mountain;] samtapta hema varNa aabhaa = well, burnt, gold, in the tinge of, in shine with; dasha koTyaH = ten, crores, [hundred million monkeys]; tasmaat cyutaaH = from there, fallen - jumped in.

Hundred million monkeys who take delight on the best mountain where the sun goes into dusk, namely the westerly mountains, asta adri, and whose hue is similar to the refined gold, for dusk has a golden hue, have jumped in. [4-37-21]

kailaasa shikharebhyaH ca siMha kesara varcasaam |
tataH koTi sahasraaNi vaanaraaNaam samaagaman || 4-37-22

22. tataH = then; simha kesara varcasaam = lion's, mane, in the hue of; vaanaraaNaam = of Vanara-s; koTi sahasraaNi = thousand, crores [hundred billion]; kailaasa shikharebhyaH ca = from Kailash, pinnacles of, also; samaagaman = turned up.

Vanara-s who are in the hue of lion's mane have turned up in thousand crores, say hundred billion, from the pinnacles of Mt. Kailash. [4-37-22]

phala muulena jiivanto himavantam upaashritaaH |
teShaam koTi sahasraaNaam sahasram samavartata || 4-37-23

23. phala muulena jiivantaH = by fruits, by tubers, subsisting on; himavantam upaashritaaH = Himalayas, sheltered in; teSaam = their - of monkeys; koTi sahasraaNaam sahasram = crores, thousand, thousand of [thousand of thousand crores, thousand billion, trillion]; samavartata = arrived.

Those that are sheltered on Himalayas subsisting on fruits and tubers have arrived in a thousand of thousand crores, say a trillion. [4-37-23]

a.ngaaraka samaanaanaam bhiimaanaam bhiima karmaNaam |
vi.ndhyaat vaanara koTiinaam sahasraaNi apatan drutam || 4-37-24

24. vindhyaat = from Mt. Vindhya; angaaraka samaanaanaam = planet Mars, equal with; bhiimaanaam = gruesome ones; bhiima karmaNaam = with gruesome, deeds; vaanara koTiinaam sahasraaNi = vanara-s, crores, thousands - millions and millions; apatan drutam = fallen - alighted, swiftly.

Millions and millions of Vanara-s whose looks and deeds are gruesome, and who equal the planet Mars in their crimson-flush, as they dwell on the hotbeds of Mt. Vindhya, have swiftly alighted from Mt. Vindhya. [4-37-24]

kShiira uda velaa nilayaaH tamaala vana vaasinaH |
naari kela ashanaaH caiva teShaam sa.nkhyaa na vidyate || 4-37-25

25. kSiira uda velaa nilayaaH = milk, waters, coast, domiciled; tamaala vana vaasinaH = Tamaala, woodlands, residents of; naarikela [naari kera] ashanaaH caiva = coconuts, who feed on - i.e., dwelling in coconut groves; teSaam samkhyaa na vidyate = their, count, not, known [uncountable.]

The count of those vanara-s who are basically domiciled at the coasts of milky ocean, the residents of Tamala woodlands, and those who feed on coconuts dwelling in coconut groves, and who have presently come from those places is uncountable. [4-37-25]

The milky ocean referred here is not to be construed as that of Vishnu. The word used for coconut here is naari kela whereas the real Sanskrit word is naari kera. While discussing some phonetic tendencies, Dr. Satya Vrat says 'Inter change of certain sounds is an accepted phonetic phenomena in Sanskrit. Many classical Sanskrit poets have based their double entendres on this... Ramayana, however, is somewhat different... it preserves only an odd instance of each of the interchange of 'Da' and 'la' and 'ra' and 'la'....' The phonetic licence takes from the rulings like: Da la yoH abhedaH; ra la yoH abhedaH; va ba yoH abhedaH 'there is no phonetic difference between Da or la, and ra or la, and va or ba'. At 7-26-6 of uutara raamayna the commonly known naari kela is used as naari kera, in it original phonetic form. And the Bengalis even now pronounce ba for va. Even the English keyboard of typewriters too, provide b adjacent to v .

vanebhyo gahvarebhyaH ca sarit.hbhyaH ca mahaabalaaH |
aagacchhat vaanarii senaa pibanti iva divaa karam || 4-37-26

26. mahaabalaaH = highly, forceful ones; vaanarii senaa = Vanara's, military forces; divaa karam pibanti iva = day, maker - Sun, drinking up, as though; vanebhyaH gahvarebhyaH ca = from forests, from caverns, also; saridbhyaH [sarit bhyaH ] ca from rivers, also, aagacChat came forth.

That highly forceful military force of vanara-s has arrived from forests, caverns and riversides with their leaping and bounding on the sky blocking up the sun as if they have gulped him down. [4-37-26]

It does not mean that these monkeys have devoured the sun as Hanuma did in his childhood. It is intended to say that the irrefutable sugreeva aaj~na 'Sugreeva's command...' as said in his order at ' monkeys have to come as though to overcast the sky' , at 4-37-14 above, is effectuated by these troops of monkeys, who seem to overcast the sky as if they are going to gorge the sun.

ye tu tvarayitum yaataa vaanaraaH sarva vaanaraan |
te viiraa himavat shaile dadR^ishuH tam mahaadrumam || 4-37-27

27. ye vaanaraaH tu = such of those, vanara-s, on their part; sarva vaanaraan = all, [other] Vanara-s; tvarayitum yaataa = to hasten up, who went; te viiraa = those, champions; himavat shaile = on Himalaya, mountains; tam mahaadrumam dadR^ishuH = that, great-tree, they have seen; [or, te viiraa dadR^ishuH tam himavat mahaadrumam = those, champions, saw, that Himalayan, mountain, having exceptional trees.]

The Vanara-s who went from Kishkindha to hasten up all the other monkeys of all quarters, those champions have reached Himalayan Mountains and saw exceptional trees on them. [4-37-27]

Usually it is said that 'they saw a great tree on Himalayan mountains...' which offers no speciality to the following verses. Instead of one tree, some decipher the meaning, that 'they have seen Himalayas with many a great tree...' thereby it will be reinforcing the 'doubt that occurred to Hanuma' in identifying Sanjivini herb among many trees.

tasmin giri vare puNye yaj~no maaheshvaraH puraa |
sarva deva manaH toSho babhuuva su manoramaH || 4-37-28

28. puNye tasmin giri vare = auspicious one, on that, mountain, the best; puraa = once; sarva deva manaH toSaH = to all, gods, heart, pleasing; su manaH ramaH = verily, heart, delighting - a glorious ritual; maaheshvaraH = Shiva's, aiming Shiva; yaj~naH babhuuva = Vedic-ritual, took place.

On that best and auspicious mountain, once a glorious Vedic-ritual intending God Shiva took place, which pleased the hearts of all gods. [4-37-28]

anna nisya.nda jaataani muulaani ca phalaani ca |
amR^ita svaadu kalpaani dadR^ishuH tatra vaanaraaH || 4-37-29

29. tatra = at there; vaanaraaH = Vanara-s; anna nisyanda jaataani = food [oblational material,] by spattering, originated from; amR^ita svaadu kalpaani = nectar, luscious, similar to; muulaani ca phalaani ca = tubers, fruits, also; dadR^ishuH = they saw.

There the vanara-s have seen luscious tubers and fruits similar to nectar, which have originated from the oblational food material spattered in the Vedic-ritual for Shiva. [4-37-29]

tat anna saMbhavam divyam phalam muulam manoharam |
yaH kashcit sakR^it ashnaati maasam bhavati tarpitaH || 4-37-30

30. tat anna sambhavam = that, from food [oblational material,] birthed; divyam = divine; manaH haram = heart, stealing; phalam muulam = fruits, tubers; yaH kashcit sakR^it ashnaati = who, a little, at one time, eats; maasam bhavati tarpitaH = a month, remains, satiated.

If one eats for one time, a little of those divine and heart-pleasing fruits and tubers that have taken their origin from that oblational food material, he remains satiated for a month. [4-37-30]

taani muulaani divyaani phalaani ca phala ashanaaH |
auShadhaani ca divyaani jagR^ihur hari pu.ngavaaH || 4-37-31

31. phala ashanaaH hari pungavaaH = fruit, eaters, monkeys, the best; divyaani = divine ones; taani muulaani phalaani ca = those, tubers, fruits, also; divyaani auSadhaani ca = unique divine, medicinal-herbs, even; jagR^ihuH = collected.

The best monkeys that are fruit-eaters have collected those divine fruits, tubers, and even the divine medicinal herbs. [4-37-31]

tasmaat ca yaj~na aayatanaat puShpaaNi surabhiiNi ca |
aaninyur vaanaraa gatvaa sugriiva priya kaaraNaat || 4-37-32

32. vaanaraa gatvaa = vanara-s, on going; tasmaat yaj~na aayatanaat ca = from that, Vedic-ritual's, cardinal ground, also; surabhiiNi puSpaaNi ca = highly fragrant, flowers, also; sugriiva priya kaaraNaat = Sugreeva, pleasing, for purpose of; aaninyuH [ aa nin yuH] = fetched.

On going to the cardinal ground of Vedic-ritual which was performed once, those vanara-s fetched highly fragrant flowers in order to please Sugreeva. [4-37-32]

te tu sarve harivaraaH pR^ithivyaam sarva vaanaraan |
saMcodayitvaa tvaritam yuuthaanaam jagmur agrataH || 4-37-33

33. sarve te hari varaaH tu = all of those, monkeys, best ones, on their part; pR^ithivyaam sarva vaanaraan = on earth, all of the, monkeys; samcodayitvaa = on motivating; yuuthaanaam = of troops of [other] monkeys; agrataH = ahead of - earlier than; tvaritam jagmu = quickly, went [to Kishkindha.]

On motivating all of the monkeys on earth, all those best monkeys who proceeded to forgather other monkeys, quickly returned to Kishkindha ahead of the forgathered troops of monkeys. [4-37-33]

te tu tena muhuurtena kapayaH shiighra caariNaH |
kiShki.ndhaam tvarayaa praaptaaH sugriivo yatra vaanaraH || 4-37-34

34. shiighra caariNaH = quick, paced ones; te kapayaH = those, monkeys [motivators]; tena muhuurtena = by the very, moment; vaanaraH sugriivaH = vanara, Sugreeva; yatra = where he is; to there; kiSkindhaam tvarayaa praaptaaH = to Kishkindha, quickly, arrived.

Those quick paced monkeys quickly reached Kishkindha just at that moment when Lakshmana is still with Sugreeva, and those monkeys arrived at that place where Sugreeva is available along with Lakshmana. [4-37-34]

te gR^ihiitvaa oShadhiiH sarvaaH phala muulam ca vaanaraaH |
tam pratigraahayaamaasur vacanam ca idam abruvan || 4-37-35

35. te vaanaraaH sarvaaH = those, vanara-s, all of them; oSadhiiH phala muulam ca = medicinal-herbs, frits, tubers, also; gR^ihiitvaa = taking with them; tam = him [Sugreeva]; prati graahayaamaasuH = in turn, obliged to take them [fruits, tubers]; idam vacanam ca abruvan = this, word, also, they spoke.

Taking the medicinal herbs, fruits, and tubers along with them, all of those Vaanaras obliged Sugreeva to accept fruits, tubers and herbs as royal gifts, and they also spoke this word to Sugreeva. [4-37-35]

sarve parisR^itaaH shailaaH saritaH ca vanaani ca |
pR^ithivyaam vaanaraaH sarve shaasanaat upayaanti te || 4-37-36

36. sarve = all of the; shailaaH saritaH ca vanaani ca = mountains, rivers, also, forests, even; pari sR^itaaH = round, circled - all are covered by us; [te ] shaasanaat = by [your] command; pR^ithivyaam sarve vaanaraaH = on earth, all of the, vanara-s; te upa yaanti = for you, coming near.

"We have rounded up all the mountains, rivers, and forests even, and all of the Vanara-s available on earth are fetched to your fore according to your command." Thus the monkeys said to Sugreeva. [4-37-36]

evam shrutvaa tato hR^iShTaH sugriivaH plavaga adhipaH |
pratijagraaha ca priitaH teShaam sarvam upaayanam || 4-37-37

37. tataH = then; plavaga adhipaH sugriivaH = fly-jumper's, king, Sugreeva; evam shrutvaa hR^iSTaH = thus - these words, on listening, gladdened; teSaam sarvam upaayanam = from them, all, gifts; priitaH = gladly; prati jagraaha ca = in turn, taken - accepted, also.

On listening these words then the king of fly-jumpers Sugreeva is gladdened and accepted the gifts brought from Himalayas from all of them. [4-37-37]

iti vaalmiiki raamaayaNe aadi kaavye kiShkindha kaaNDe sapta triMshaH sargaH

Thus, this is the 37th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - Book Of Ape Kingdom

Chapter [Sarga] 38

Introduction

Sugreeva approaches Rama and falls prostrate on Rama's feet as though seeking pardon for the delay. Rama gets him up and mildly admonishes him. Then Sugreeva while giving the account of legions that are coming in, informs Rama that all the Vanara armies on earth are coming for confronting Ravana in battle. On asserting that Sugreeva is at his job, Rama is pleased heartily

pratigR^ihya ca tat sarvam upaanayam upaahR^itam |
vaanaraan saantvayitvaa ca sarvaan eva vyasarjayat || 4-38-1

1. upaahR^itam = that are brought in; tat sarvam upaanayam = that, all gifts - all those gifts from Himalayas; pratigR^ihya ca = on receiving, also; saantvayitvaa ca = on speaking good words - approbation, also; sarvaan eva = all of them, thus; vaanaraan vyasarjayat = Vanara-s, left them off - dispersed them.

On receiving all those gifts brought in by the Vanara-s from Himalayas, Sugreeva dispersed them all with approbation. [4-38-1]

visarjayitvaa sa hariin sahasraan taan kR^ita karmaNaH |
mene kR^itaartham aatmaanam raaghavam ca mahaabalam || 4-38-2

2. saH = he that Sugreeva; kR^ita karmaNaH = who effectuated, their errand; sahasraan taan hariin visarjayitvaa = thousands of, them monkeys, on dispersing; aatmaanam = for himself; mahaabalam raaghavam ca = great-mighty, Raghava, also; kR^ita artham = achieved, aspirations; mene = deemed.

On dispersing thousands of monkeys who have effectuated their errand of summoning all monkeys on the earth, Sugreeva deemed that his own aspirations and as well as those of that great-mighty Rama are achieved. [4-38-2]

sa lakShmaNo bhiima balam sarva vaanara sattamam |
abraviit prashritam vaakyam sugriivam saMpraharShayan || 4-38-3
kiShki.ndhaayaa viniShkraama yadi te saumya rocate |

3, 4a. saH lakSmaNaH = he that, Lakshmana; bhiima balam = indomitably, mighty; sarva vaanara sattamam = of all, vanara-s, an indomitable one - Sugreeva; sugriivam = to Sugreeva; sam pra harSayan = to gladden; prashritam vaakyam abraviit = courteous, sentence, spoke to; saumya = oh, gentle one; te rocate yadi = to you, it pleases, if - if it pleases you; kiSkindhaayaa vi niSkraama = from Kishkindha, verily, make an exit.

Gladdening Sugreeva who is indomitably mighty and the indomitable one among all vanara-s, Lakshmana spoke these courteous words to him, "oh, gentle one, if it please you, make an exit from Kishkindha." [4-38-3, 4a]

tasya tat vacanam shrutvaa lakShmaNasya subhaaShitam || 4-38-4
sugriivaH parama priito vaakyam etat uvaaca ha |
evam bhavatu gacchhaamaH stheyam tvat shaasane mayaa || 4-38-5

4b, 5. sugriivaH = Sugreeva; su bhaaSitam = well, said - courteous words; tasya lakSmaNasya = of his, Lakshmana's; tat vacanam shrutvaa = that, sentence, on hearing; parama priitaH = while extremely, pleased; etat vaakyam uvaaca ha = this, sentence, spoke, indeed; evam bhavatu = that way, it will be - so be it; gacChaamaH = let us go; mayaa = by me; tvat = in your; shaasane = command; stheyam = remain biddable - amenable to.

On hearing the courteous words of Lakshmana Sugreeva is extremely pleased and he indeed spoke this sentence to him, "So be it. Let us go. I remain biddable in your command." [4-38-4b, 5]

tam evam uktvaa sugriivo lakShmaNam shubha lakShaNam |
visarjayaamaasa tadaa taaraa adyaaH ca eva yoShitaH || 4-38-6

6. sugriivaH = Sugreeva; shubha lakSaNam = to one with auspicious, features; tam lakSmaNam = to him, to Lakshmana; evam uktvaa = thus, on speaking; tadaa = then; taaraa aadyaH = to Tara, and other; yoSitaH eva ca = females, thus, also; visarjayaamaasa = started to disperse.

Sugreeva speaking thus to Lakshmana, whose person itself is auspicious, then bade adieu to Lady Tara and the other female vanara-s. [4-38-6]

ehi iti ucchhaiH hari varaan sugriivaH samudaaharat |
tasya tad vacanam shrutvaa harayaH shiighram aayayuH || 4-38-7
baddha a.njali puTaaH sarve ye syuH strii darshana kShamaaH |

7, 8a. sugriivaH = Sugreeva; ehi = come here; iti ucChaiH = thus, sharply; hari varaan = at monkey, the best ones; sam udaaharat = shouted for; tasya tat vacanam shrutvaa = his, that, word [call,] on hearing; ye = which of those; strii darshana kSamaaH = at ladies, to see, who are spared; syuH = will be there; sarve harayaH = all of those, monkeys; baddha anjali puTaaH = with adjoined, palms, fold; shiighram aayayuH = swiftly, came.

Sugreeva shouted sharply saying, "come here," at the best monkey-adjutants and on hearing his call all of those monkeys that are spared to see the ladies of palace chambers have come there swiftly with their palms adjoined in supplication. [4-38-7]

taan uvaaca tataH praaptaan raajaa arka sadR^isha prabhaH || 4-38-8
upasthaapayata kShipram shibikaam mama vaanaraaH |

8b, 9a. tataH = then; arka sadR^isha prabhaH = sun, similar, in refulgence; raajaa = king; praaptaan taan uvaaca = [monkeys] who arrived, to them, spoke; vaanaraaH = oh, vanara-s; mama shibikaam = my, palanquin; kSipram upa sthaapayata = immediately, at hand, be positioned.

Then the king Sugreeva whose refulgence is kindred to that of sun has said to those vanara-s that have arrived there, "oh, vanara-s, immediately position my palanquin before me." [4-38-8b, 9a]

shrutvaa tu vacanam tasya harayaH shiighra vikramaaH || 4-38-9
samupasthaapayaamaasuH shibikaam priya darshanaam |

9b, 10a. shiighra vikramaaH = in agility, adept ones; harayaH = monkeys; tasya vacanam shrutvaa = his, words, on hearing; priya darshanaam shibikaam = an exquisite one, in its appearance, such a palanquin; sam upa sthaapayaamaasuH = readily, nearby, started to position.

On hearing his words those monkeys who are the adept ones in their agility right away brought an exquisite palanquin and readily started to position it at his nearby. [4-38-9b, 10a]

taam upasthaapitaam dR^iShTvaa shibikaam vaanaraadhipaH || 4-38-10
lakShmaNa aaruhyataam shiighram iti saumitrim abraviit |

10b, 11a. vaanara adhipaH = monkeys, king - Sugreeva; upasthaapitaam taam shibikaam dR^iSTvaa = nearby, positioned, that, palanquin, on seeing; lakSmaNa shiighram aaruhyataam = Lakshmana, quickly, mount it; iti saumitrim abraviit = thus, to Soumitri, said.

And on seeing palanquin positioned at his nearby the king of monkeys Sugreeva said to Saumitri, "you mount it, Lakshmana, be quick." [4-38-10b, 11a]

iti uktvaa kaa.ncanam yaanam sugriivaH suurya sannibham || 4-38-11
bahubhiH haribhiH yuktam aaruroha sa lakShmaNaH |

11b, 12a. sugriivaH iti uktvaa = Sugreeva, so, saying; suurya sannibham = sun, similar in shine [palanquin]; bahubhiH haribhiH yuktam = many, monkeys, having [as carriers]; kaancanam yaanam = golden, carriage; sa lakSmaNaH aaruroha = with Lakshmana, climbed into it.

Saying so Sugreeva got into that golden carriage which in shine is like the sun and which has many monkey-carriers along with Lakshmana. [4-38-11b, 12a]

paaNDureNa aatapatreNa dhriyamaaNena muur.hdhani || 4-38-12
shuklaiH ca vaala vyajanaiH dhuuyamaanaiH sama.ntataH |
sha.nkha bherii ninaadaiH ca vandibhiH ca abhivanditaH || 4-38-13
niryayau praapya sugriivo raajya shriyam anuttamaam |

12b, 13, 14a. sugriivaH = Sugreeva; an uttamaam = un, excelled one; raajya shriyam praapya = of kingdom, magnificence, on achieving; vandibhiH abhi vanditaH ca = by panegyrists, highly extolling, also; muurdhani = atop head; dhriyamaaNena = held on [as shade]; paaNDureNa aata patreNa = white, sun, shade - by parasol; samantataH = all over; dhuuyamaanaiH shuklaiH vaala vyajanaiH ca = being fanned, white, with fur-fans, also; shankha bherii ni naadaiH ca = of conch-shell, of drums, with high, sounds, also; nir yayau = out, started.

Sugreeva who achieved the kingdom of unexcelled magnificence has started out that magnificently to the high extolment of panegyrists, while a white royal-parasol spread overhead the palanquin, white fur-fans fanning him from all over, and while conch-shells are blowing loud and drums are drumming high. [4-38-12b, 13, 14a]

sa vaanara shataiH tiiShkNaiH bahubhiH shastra paaNibhiH || 4-38-14
parikiirNo yayau tatra yatra raamo vyavasthitaH |

14b, 15a. saH = he - Sugreeva; shastra paaNibhiH = weapons, in hands - wielders; tiiSkNaiH = confrontational ones; bahubhiH vaanara shataiH = with many, vanara-s, along with, hundreds of; pari kiirNaH = around, spreading - surrounded with; raamaH yatra vyavasthitaH [vi ava sthitaH] = Rama, where he is, ensconced; tatra yayau = to there, they travelled.

Sugreeva travelled thus surrounded with many hundreds of vanara-s, who look confrontational and who wielded weapons, to the place where Rama is staying. [4-38-14b, 15a]

sa tam desham anupraapya shreShTham raama niShevitam || 4-38-15
avaatarat mahaatejaaH shibikaayaaH sa lakShmaNaH |

15b, 16a. mahaatejaaH = great-resplendent one, Sugreeva; sa lakSmaNaH = along with, Lakshmana; saH = he - Sugreeva; raama niSevitam = by Rama, adored - place adored by Rama while staying there; shreSTham tam desham = choicest, that, province; anupraapya = on attaining; shibikaayaaH = from palanquin; avaa tarat = down, climbed.

On reaching the province where Rama is staying in all his adoration to that place, the great-resplendent Sugreeva descended the palanquin along with Lakshmana. [4-38-15b, 16a]

aasaadya ca tato raamam kR^ita a.njali puTo abhavat || 4-38-16
kR^ita a.njalau sthite tasmin vaanaraaH ca abhavan tathaa |

16b, 17a. tataH = then; raamam aasaadya ca = Rama, on reaching, also; kR^ita anjali puTaH abhavat = making, adjoined, palm-fold, he became; tasmin = his; kR^ita anjalau sthite = making, palms adjoined, when he remained; vaanaraaH ca = [all of the] monkeys, also; tathaa = like that; abhavat = they became - all stood with adjoined palms.

When Sugreeva reached Rama he stood still with adjoined-palms, and when he remained still with palm-fold all the other monkeys stood still with palm-fold. [4-38-16b, 17a]

taTaakam iva tam dR^iShTvaa raamaH kuDmala pa.nkajam || 4-38-17
vaanaraaNaam mahat sainyam sugriive priitimaan abhuut |

17b, 18a. raamaH = Rama; kuDmala pankajam = with buds, of lotuses; tam = it [vanara fore]; taTaakam iva = a lake, as if - it is; vaanaraaNaam mahat sainyam = of Vaanaras, massive, army; dR^iSTvaa = on seeing; sugriive priitimaan abhuut = in Sugreeva, exultant, he became.

Rama became exultant of Sugreeva on seeing the massive army of Vanara-s which is just like a vast lake plethoric with buds of lotuses. [4-38-17b, 18a]

Terrible looking monkeys are compared with delicate lotus buds - is this a simile at all? Not So. The 'sense' dhvani in this is like this. The folded and adjoined palms of all the monkeys are looking like lotus buds. While adjoining palms they raised hands over their heads, where their bodies are appearing similar to the stems of lotuses, and folded palms are like unfolded lotus buds. Rama is gladdened because the lake called Sugreeva contains these many prayerful devotees who are praying with lotus-bud-like folded palms.

paadayoH patitam muurdhnaa tam utthaapya hariishvaram || 4-38-18
premNaa ca bahumaanaat ca raaghavaH pariShasvaje |

18b, 19a. raaghavaH = Raghava; muurdhnaa paadayoH patitam = with head - headlong, on feet [of Rama,] fallen; tam hariishvaram = him, monkey's king - Sugreeva; utthaapya = on raising up; premNaa ca bahumaanaat ca = with care, and, credit, also; pari Sa svaje = tightly, hugged him.

Raghava raised and tightly hugged the king of monkeys Sugreeva, who has prostrated himself with his head touching the feet of Rama, with care and credit. [4-38-18b, 19a]

pariShvajya ca dharmaatmaa niShiida iti tato abraviit || 4-38-19
niShaNNam tam tato dR^iShTvaa kShitau raamo abraviit tataH |

19b, 20a. tataH = then; dharmaatmaa raamaH = virtue-souled one, Rama; pariSvajya ca = on hugging, also; tataH = then; niSiida iti abraviit = be seated, thus, said - to Sugreeva; tataH = then; kSitau niSaNNam = on ground, who is sitting - Sugreeva; tam dR^iSTvaa abraviit = him, on seeing, spoke.

After hugging Sugreeva that virtue-souled Rama then said to him, "be seated." Then on seeing Sugreeva who took seat on ground Rama spoke to him. [4-38-19b, 20a]

dharmam artham ca kaamam ca kaale yaH tu niShevate || 4-38-20
vibhajya satatam viira sa raajaa harisattama |

20b, 21a. viira = oh, valiant one; hari sattama = oh, monkey's, the best; yaH = he who; satatam = always; dharmam artham ca kaamam ca = probity, prosperity, also, pleasure-seeking, also; kaale = according to time; vibhajya = by dividing; niSevate = devote oneself to; saH raajaa = he [alone,] is the king.

"He alone is the king, oh, valiant Sugreeva, who always divides time for devoting himself to probity, prosperity and pleasure-seeking. [4-38-20b, 21a]

Say, mornings for duty-bound affairs, afternoons for financial matters, and nights for pleasure-seeking programs.

hitvaa dharmam tathaa artham ca kaamam yaH tu niShevate || 4-38-21
sa vR^ikSha agre yathaa suptaH patitaH pratibudhyate |

21b, 22a. yaH = he who; dharmam tathaa artham ca = probity, like that, prosperity, also; hitvaa = on discarding; kaamam tu niSevate = to pleasure-seeking, alone, devotes to; saH = he; vR^ikSa agre suptaH yathaa = on tree, top, one who slept, as with; patitaH prati budhyate = after falling, in turn, wakes up [awakens.]

"If one devotes himself to pleasure-seeking alone, casting off the probity and like that the prosperity also, he is like the one who slept on a treetop who awakens only after falling down. [4-38-21b, 22a]

An out-and-out pleasure-seeker wakes up only when he runs into troubles. Till such time he uses slender branches and tender leaves available on the infirm treetop, called his pleasuring area, as his cushion bed and foam pillows.

amitraaNaam vadhe yukto mitraaNaam sa.ngrahe rataH || 4-38-22
trivarga phala bhoktaa ca raajaa dharmeNa yujyate |

22b, 23a. a mitraaNaam vadhe yuktaH = un, friendly ones, in killing, bound up in; mitraaNaam sangrahe rataH = of friends, forgathering, bound up with; such a; raajaa = king; dharmeNa yujyate = with righteousness, enjoined with; tri varga phala bhoktaa ca = three, fold [probity, prosperity, pleasures] fruit, enjoyer, also - he becomes.

"And the king who is bound up in eliminating unfriendly ones and bound up with forgathering friends, he will be enjoined with righteousness, and he even becomes the real enjoyer of the fruit of threefold virtues, namely dharma, artha, kaama - probity, prosperity and pleasures. [4-38-22b, 23a]

A sheer pleasure-seeker will be awakened when he suddenly falls from heights of pleasures, may it be due any factor like wealth, age or destitution. This happens if only he summarily rejects the other two, probity in life and pursuance to acquire real and everlasting prosperity, in lifetime. And a real king worth his kingship is the one who practises and enjoys all the threefold virtues, namely probity, prosperity and pleasures at appropriate timings and at appreciable limits, unlike Sugreeva who is indulgent in only one among those three, namely pleasures.

udyoga samayaH tu eSha praaptaH shatru niShuudana || 4-38-23
sa.nci.ntyataam hi pi.ngesha haribhiH saha ma.ntribhiH |

23b, 24a. shatru niSuudana = oh, enemy, eliminator; pinga iisha = oh, monkeys, king of - Sugreeva; eSa udyoga samayaH praaptaH = this is, for endeavour, time, has chanced; mantribhiH haribhiH saha = with monkeys, ministers, along with - jointly; sam cintyataam = let it be thought over; hi = indeed.

"Oh, enemy-eliminator, time for endeavour has come, oh, king of monkeys, let this be discussed along with your monkey-ministers." Thus Rama spoke to Sugreeva. [4-38-23b, 24a]

evam uktaH tu sugriivo raamam vacanam abraviit || 4-38-24
pranaShTaa shriiH ca kiirtiH ca kapi raajyam ca shaashvatam |
tvat prasaadaat mahaabaaho punaH praaptam idam mayaa || 4-38-25

24b, 25. evam uktaH tu sugriivaH = thus, who is spoken to, on his part, Sugreeva; raamam vacanam abraviit = to Rama, words, said; mahaabaahuH = oh dextrous one; pra naSTaa shriiH ca kiirtiH ca = verily, mislaid, prosperity, also, popularity, also; shaashvatam = everlasting one; idam kapi raajyam ca = this, monkeys, kingdom, also; mayaa = by me; tvat prasaadaat = by your, beneficence, punaH praaptam = again, achieved.

When Rama addressed him in this way, Sugreeva said these words to Rama, "oh, dextrous Rama, by your beneficence I have repossessed prosperity, popularity and this everlasting kingdom of monkeys which are actually mislaid. [4-38-24b, 25]

tava deva prasadaat ca bhraatuH ca jayataam vara |
kR^itam na pratikuryaat yaH puruShaaNaam sa duuShakaH || 4-38-26

26. deva = oh, god; jayataam vara = oh, among victors, the best one; tava = your; and; bhraatuH ca = [your] brother's; prasadaat = by benevolence; kR^itam = done; [upakaaram = favour]; yaH = he, who; na prati kuryaat = doest not, in turn, does - does not requite; saH puruSaaNaam duuSakaH = he, among people, is a vitiator [of probity.]

"Oh, god, by your and your brother's benevolence alone I regained what I lost, oh, victorious one among victors, and he who does not requite the favour that has been done for him will become the vitiator of probity among men. [4-38-26]

ete vaanara mukhyaaH ca shatashaH shatru suudana |
praaptaaH ca aadaaya balinaH pR^ithivyaam sarva vaanaraan || 4-38-27
R^ikShaaH ca vaanaraaH shuuraa golaa.nguulaaH ca raaghava |
kaa.ntaara vana durgaaNaam abhij~naa ghora darshanaaH || 4-38-28

27. shatru suudana = oh, enemy, subjugator; shatashaH = hundreds are; ete vaanara mukhyaaH ca = these, Vanara, chiefs, also; pR^ithivyaam = on earth available; balinaH sarva vaanaraan aadaaya = forceful ones, all of the, Vanara-s, on fetching; praaptaaH ca = they came, also - they just returned on forgathering.

"These are the hundreds of vanara chiefs, oh, enemy-subjugator, who have just returned on forgathering all of the forceful vanara-s on earth. [4-38-27]

deva gandharva putraaH ca vaanaraaH kaama ruupiNaH |
svaiH svaiH parivR^itaaH sainyaiH vartante pathi raaghava || 4-38-29

28. raaghava = one born in Raghu's dynasty; raaghava = oh, Raghava; abhij~naaH = knowers [experts of places that are] kaantaara = impenetrable forests; vana = woodlands; dur gaaNaam = not, passable - say mountains; ghora darshanaaH = those that are dreadful, in look; R^ikSaaH ca = bears, also; vaanaraaH = monkeys; shuuraaH golaanguulaaH ca = brave ones; baboons, also; deva gandharva putraaH ca = of gods, of gandharva-s, sons, also; kaama ruupiNaH = by wish, guise-changers; such; vaanaraaH = Vanara-s; svaiH svaiH sainyaiH = their, their [their own,] with forces; parivR^itaaH = fenced round; pathi vartante = in path, are on the move.

"Oh, Raghava, the legatee of Raghu, those vanara-s with dreadful appearance, and who are the experts in permeating the impenetrable forests, woodlands and impassable mountains are coming. And the bears, monkeys and brave baboons who are the children of gods and gandharva-s, and who change their guise just by their wish are halfway through on their path duly fenced round with one's own forces. [4-38-28, 29]

shataiH shata sahasraiH ca koTibhiH ca plava.ngamaaH |
ayutaiH ca aavR^itaa viiraa sha.nkubhiH ca para.ntapa || 4-38-30
ar.hbudaiH ar.hbuda shataiH madhyaiH ca antaiH ca vaanaraaH |
samudraaH ca paraar.hdhaaH ca harayo hari yuuthapaaH || 4-38-31
aagamiShyanti te raajan mahendra sama vikramaaH |
megha parvata saMkaashaa meru vindhya kR^ita aalayaaH || 4-38-32

30, 31, 32. paran tapa = oh, enemy-flamer; raajan = oh, king; viira = oh, valiant one; plavan gamaaH = fly-jumpers; shataiH = in hundreds; shata sahasraiH ca = in hundred, thousands, even - in lakhs; tathaa = likewise; koTibhiH ca = in crores [millions]; ayutaiH ca = in legion named aayuta; shankubhiH ca = with legions named shanku-s, also; arbudaiH = with legions named arbuda; arbuda shataiH = such arbuda-s, hundreds of; madhyaiH ca = with legions named madhya-s, also; antaiH ca = with legions named antaH-s; aavR^itaa = surrounded with such legions; vaanaraaH = Vanara-s; [pathi vartante = are on the path]; samudraaH ca paraardhaaH ca = with legions named as - samudra-s, also, paraardha-s; harayaH = monkeys; mahendra sama vikramaaH = Mahendra, [vanara-s who] equal, in valour; megha parvata samkaashaa = clouds, mountains, similar to; meru vindhya kR^ita aalayaaH = on Mt. Meru, Mt. Vindhya, who made, their domicile; te = for you for your purpose; hari yuuthapaaH = monkey, commanders; aagamiSyanti = will be coming.

"Oh, king, some of the fly-jumpers that are arriving are with a hundred-legion, some with a hundred-thousand legion, and even some with millions of legions, while the some are on the way with specific legions like aayuta-s, shanku-s. And oh, valiant one Rama, some with legions of arbuda-s, and some with hundreds of arbuda-s, some with madhya-s, and some with antaH-s are coming. Some more are coming with samudra-s and some with paraardha-s legions of monkeys. Oh, enemy-flamer Rama, the legions of monkeys along with their monkey commanders who are viable to Mahendra in valour, and who compare with massive clouds and mountains, and who domiciled on Mt. Meru and Mt. Vindhya will be coming in your service. [4-38-30, 31, 32]

In the Indian counting system hundred thousands becomes one lakh, [1,00, 000.] One hundred lakhs become one crore, [10,000,000.] The ancient Indian legionaries have names like aayuta 'one thousand per unit...' shanku 'one lakh crores...' a trillion - 1012. One arbuda 'thousand shanku-s...' madhyama 'ten arbuda-s...' antam 'ten madhyama-s...' samudra 'twenty antya-s...' paraardha 'thirty samudra-s...' Rama Tilaka says that by giving these numbers it is to be understood that 'innumerable monkeys are coming...' But others hold the view that the ancients have organised military pattern hence particular nomenclature is given to each, apart from the generalisation of Rama Tilaka. Govindaraja takes up the enumeration as given in Indian Astrology, which multiplies ten times each, as said in verse: ekam dasha shatam asmaat sahasram ayutam tataH param lakSham | prayutam koTim atha arbudam vR^inde kharvam nikharvam ca | tasmaat mahaa sarojam shankum saritaam patim tvat antam | madhyam paraadham aaruuhya atha uttaram dasha guNam tathaa j~neyam || 'one, ten, hundred, thousand, ten thousand, one lakh, prayutam 'ten lakhs or a million, then a crore and then an arbuda ten-crore or a billion, and then ten arbuda-s makes one bR^inda and ten brinda-s make one kharva and ten kharva-s make one nikharva and ten nikharva-s make one mahaa padma and ten mahaa padma-s make one shanku 'one lakh crores or a trillion, and ten shanku-s make one samudra and then ten samudra-s make one anta and ten anta-s make a madhyama and ten madhyama-s make one paraardha it may be known thus... By this, the nomenclature of million, billion and trillion was there in ancient days and this may be observed by the names: prayutam 'a million...' arbuda 'a billion..' and shanku 'a trillion...' and this exactly relates to the decimal system which is based on the number ten, in which the smaller units are related to the principal units as powers of ten [units, tens, hundreds, thousands, etc.]

te tvaam abhigamiShyanti raakShasam yoddhum aahave |
nihatya raavaNam yuddhe hi aanayiShyanti maithiliim || 4-38-33

33. [ye = which of those vanara-s]; yuddhe yoddhum = in war, to combat - whoi are combative; aahave raakSasam raavaNam nihatya = in war, demon, Ravana, on killing; maithiliim aanayiSyanti = Maithili, who can bring her; te = such of those vanara-s; tvaam abhi gamiSyanti = you, they will be approaching; hi = surely.

"Those vanara-s who are combative in wars, and those who can fetch Maithili on eliminating Ravana in war, will be approaching you soon." Thus Sugreeva informed Rama. [4-38-33]

tataH samudyogam avekShya viiryavaan
hari praviirasya nidesha vartinaH |
babhuuva harShaat vasudhaa adhipa aatmajaH
prabuddha niila utpala tulya darshanaH || 4-38-34

34. tataH = then; viiryavaan = valorous one - Rama; vasudhaa adhipa aatmajaH = of earth, king's, son - prince Rama; nidesha vartinaH = under order [of Rama,] operating; hari pra viirasya = monkey, prominent, valorous one's - Sugreeva's; sam udyogam = perfect, effort; avekSya = on observing; harSaat = by jubilance; pra buddha niila utpala tulya = well, bloomed, blue, Costus - a kind of Indian lotus, similar; darshanaH = with such eyes - not appearance in general; babhuuva = became.

Then on seeing the perfect effort made by the prominent one among all monkeys, Sugreeva, who is operating under his control, the eyes of valorous prince Rama are widened in jubilance, like the well-bloomed blue-lotuses. [4-38-34]

iti vaalmiiki raamaayaNe aadi kaavye kiShkindha kaaNDe aShTaa triMshaH sargaH

Thus, this is the 38th 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