Book III : Aranya Kanda - The Forest Trek
Jataayu confronts Ravana on hearing the wailing of Seetha. He boldly forestalls Ravana and his air-chariot in the sky itself, and as an elderly being he reviles Ravana from the viewpoint of righteousness befitting to kings, but of no avail. His dilemma is that he cannot take flight to Rama's place, nor he can forestall Ravana until Rama comes. Yet, he persists to affront Ravana.
tam þabdam avasuptasya ja÷˜yu× atha þuþruve |
niraikÿat r˜vaõam kÿipram vaidehŸm ca dadarþa sa× || 3-50-1
1. ava suptasya= one who is slumbering; jaTaayuH tam shabdam shushruve= Jataayu, that, noise [voicing of Seetha,] clearly heard; atha saH kSipram= then, he, quickly; nir aikshat = gazed; raavaNam vaidehiim ca dadarsha= Ravana, Vaidehi, even, he saw.
Jataayu who is slumbering away craned and stared on hearing the voicing of Seetha and then he saw Ravana and even Vaidehi. [3-50-1]
tata× parvata þ®ðga ˜bha× tŸkÿõa tuõýa× khaga uttama× |
vanaspati gata× þrŸm˜n vy˜jah˜ra þubh˜m giram || 3-50-2
2. tataH parvata shR^inga aabhaH= then, mountain, peak, in shine [peakiness]; tiikSNa tuNDaH = very sharp, beaked one; shriimaan= that majestic eagle; vanaspati gataH = on tree, gone on [perched]; khaga uttamaH= bird, best; shubhaam giram vyaajahaara = expedient, with words, uttered.
That best bird majestic Jataayu with a very sharp beak and appearing like a mountain peak, then uttered these words of expediency still perching on a tree. [3-50-2]
daþagrŸva sthito dharme pur˜õe satya saÕþraya× |
bhr˜ta× sa× tvam ninditam karma kartum na arhasi samprat˜m ||3-50-3
ja÷˜yu× n˜ma n˜mn˜ aham g®dhra r˜jo mah˜bala× |
3, 4a. bhraataH= oh, brother; dashagriiva= oh, Ten-headed [Decahedral-demon] Ravana; samprataam= now; tvam ninditam karma kartum na arhasi = deplorable, deed, to do [to undertake,] not, apt of you; aham puraaNe dharme sthitaH = I, in perpetual, probity, he who is abiding; satya samshrayaH= to truthfulness, one avowed to; saH aham= such as I am; mahaabalaH= mightiest; gR^idhra raajaH= eagles, king; naamnaa jaTaayuH naama = known as, Jataayu, by name.
"Oh, brother, now it is inapt of you to undertake a deplorable deed. I am one of those who abide by perpetual probity and avowed to truthfulness. Such as I am, oh, Decahedral-demon Ravana, I am the mightiest king of eagles known by the name Jataayu. [3-50-3, 4a]
This self-assured statement of Jataayu is like this: aham puraaNe dharme sthitaH 'I abide by the sanaatana dharama, 'The Eternal Virtue...' 'belonging to the master and the servant...' aham daashyaH, 'I am a humble servant of Supreme Soul...' aham satya samshrayaH, 'I am sheltered by the Everlasting Truth... that Everlasting Truth is made known in satyam j~naanam anantam brahma... and thus bhagavat ekopaaya niSTaH, 'I have a complete dedication unto god...' - 'I with my unwavering determination am subservient to Him alone, and such as I am, in my presence you cannot undertake a deplorable deed, deplorable to that Eternal Virtue or to three worlds...' On telling about himself, next he started to tell about his master. Govindaraja.
r˜j˜ sarvasya lokasya mahendra varuõa upama× || 3-50-4
lok˜n˜m ca hite yukto r˜mo daþaratha ˜tmaja× |
4b, 5a. dasharatha aatmajaH raamaH = Dasharatha's, soul-born son, Rama; sarvasya lokasya raajaa = all, world's, king - ruler; mahendra varuNa upamaH= Mahendra, Varuna - Rain-god, one similar to; lokaanaam hite yuktaH ca = worlds', in well-being, connected with, also.
"Rama, the son of Dasharatha, is the master of all the world, one similar to Mahendra and Varuna, the Rain-god, and the one who is connected with the well-being of all the world. [3-50-4b, 5a]
The simile of Indra and Rain-god to Rama is to say that 'Rama is a bestower of rains and livelihood like Indra, the presiding deity of east, through the Rain-god, the presiding deity of west, unlike you who are a pilferer... and he is the preserver of all the worlds... so, you also get persevered by him, because he is also the lord of yours...' Govindaraja.
tasya eÿ˜ loka n˜thasya dharma patnŸ yaþasvinŸ || 3-50-5
sŸt˜ n˜ma var˜roh˜ y˜m tvam hartum iha icchasi |
5b, 6a. yaam= whom; tvam iha hartum icChasi= you, now, to abduct, you desire to; eSaa= she is; siitaa naama varaarohaa= Seetha, named, best lady; yashasvinii= glorious one; loka naathasya= worlds, husband's [preserver's]; tasya= his - Rama's; dharma patnii = legitimate, wife.
"Whom you desire to abduct now, that best lady is Seetha by her name, and this glorious one is the legitimate wife of that preserver of all the worlds, namely Rama. [3-50-5b, 6a]
katham r˜j˜ sthito dharme para d˜r˜n par˜m®þet || 3-50-6
rakÿaõŸy˜ viþeÿeõa r˜ja d˜r˜ mah˜bala× |
6b, 7a. dharme sthitaH raajaa= in probity, adhering, a king; para daaraan= other's, wires; katham paraamR^ishet= how, he touches - lay hands on; mahaabalaH= oh, great-mighty Ravana; raaja daaraa= king's, wife; visheSeNa rakSaNiiyaa= particularly, is to be safeguarded.
"How a king adhering to probity can lay his hands on the wives of others? If it is a king's wife, oh, great-mighty Ravana, she is to be safeguarded particularly. [3-50-6b, 7a]
nivartaya gatim nŸc˜m para d˜ra abhimarþan˜t || 3-50-7
na tat sam˜caret dhŸro yat paro asya vigarhayet |
yath˜ ˜tmana× tath˜ anyeÿ˜m d˜r˜ rakÿy˜ vimarþan˜t || 3-50-8
7b, 8. niicaam gatim [matim]= filthy, course/fortuity, [or, mind]; para daara abhimarshanaat= other's, wife, from lay hands on; nivartaya= turn back; paraH= other person; asya= him [the doer of bad-deed]; yat vigarhayet= which [deed,] deplores; tat dhiiraH na samaacaret = that [deed,] a sagacious one, will not, undertake; aatmanaH daara= one's own wife; yathaa= as to how; tathaa= = in that way; anyeSaam daaraH= other person's, wife; vimarshanaat= from [somebody's] laying hands on her; rakSyaaH= she is to be protected.
"Reverse your filthy course, or fortuity, or mind form laying your hands on other's wives. A sagacious person does not undertake that deed by which others deplore him. As with the protection of one's own wife from somebody's laying hands on her, other person's wife is also to be protected in that way. [3-50-8 [3-50-7b, 8]
If it is asked that a king's wife is a special entity to be protected, and then other's wives are less fortunate or what? Not so, it is said that the wife of a king is a motherly entity. Other's wives may become sisters or sister-in-laws etc., but a mother is a mother. The difference in dealing with a king's wife and with wife of a commoner is that of a difference between a sinner and a criminal. Either way unrighteous it is. The very basic concept of wooing others' wives itself, is both a crime and a sin. 'R^itaa upeyaat...' iti shaastraat - gamyaa sva bhaaryaa | anyaa bhaaryaa agamyaa iti- maadhava aacaarya - dk.
Here the word 'king' also denotes the god, as Manu uses the word 'raajaa' for Yama, the Terminator yamo vaivasvato raajaa yaH tava eSa hR^iodi sthitaa... For this, Ravana may refute saying, 'this Rama may be a god of yours... but not mine...' And for this it is countered in saying, devaanaam ca devataaanaam ca saamaanyam adhi daivam... 'there is no your god or my god, but god is one... to everyone...'
Jataayu is asking for a reversal of Ravana's mind or course, otherwise misfortune likely to happen to him. Further, being a king one shall never do a deplorable and unkingly act. anena loka ninditam karma na kartavyam iti | tath˜ ca viþõu pur˜õe - parityajyet artha k˜mo dharma pŸý˜ karau n®pa | dharmam api aþubhodarkam loka vik®ÿ÷am eva ca - dk
artham v˜ yadi v˜ k˜mam þiÿ÷˜× þ˜streÿu an˜gatam |
vyavasyanti anu r˜j˜nam dharmam paulastya nandana || 3-50-9
9. paulastya nandana= oh, Paulastya's, scion of; shiSTaaH= erudite scholars; shaastreSu an+aagatam = in scriptures, not, conspicuous; artham vaa= prosperity, either; yadi vaa kaamam= or, if, pleasures; dharmam= [or even] probity; raajaanam anu = kings' [course of action,] by following; vyavasyanti= conduct themselves.
"If the means to gain probity, or prosperities, or even pleasures are inconspicuous in scriptures, oh, the scion of Paulastya, then even the erudite scholars will conduct themselves following the king and his demeanour. [3-50-9]
There is another flex for the raajaanam anu as raajaanam iva 'like king, like subjects...' shiSTaaH 'anyone who takes recourse to righteous behaviour...' Because the king shall possess an aptitude to go through the scriptures and ascertain what is right and what is wrong, then only his subjects will follow likewise. Even if the course of conduct is imperceptible in scriptures, a king shall decide the right way, and thus the subjects automatically follow him, in the same way... thus, 'being a king, yet behaving like a criminal and a sinner, is inapt of you...' so said Jataayu to Ravana. Maheshvara Tiirtha.
Ravana is the son of Vishravasa who again is the son of Pulastya, the brainchild of Brahma, who are all supposed to be the well-read scholars in all scriptures and sciences. Hence, Jataayu is addressing Ravana to remember his scholarship, which is in effrontery with his present behaviour. And the suggestion that 'protect wives of others persons as you protect your own wife...' is to say that 'if somebody from your subjects, on following your present path, gains access to your wife Mandodari, do you tolerate?'
r˜j˜ dharma× ca k˜ma× ca dravy˜õ˜m ca uttamo nidhi× |
dharma× þubham v˜ p˜pam v˜ r˜ja m¨lam pravartate || 3-50-10
10. dharmaH ca kaamaH ca= of probity, also, of pleasures, also; dravyaaNaam ca= for prosperities, also; raajaa uttamaH nidhiH = king is, the best, repository; dharmaH= [whether it is] probity; shubham vaa paapam vaa= [whether it is] felicity, or, iniquity, or; raaja muulam pravartate= king, as fount, they emerge.
"A king is the best repository for probity, prosperities, and pleasures, and whether it is probity or felicity or even iniquity that will emerge from the fount called king. [3-50-10]
Other mms read raajaa dharmasya kaamasya... then 'the king is the root cause for the prevalence of probity, felicity etc. anena prajaa raajaanam anusaranti iti suucitam... dk 'subjects follow what a king does...'
p˜pa svabh˜va× capala× katham tvam rakÿas˜m vara |
aiþvaryam abhisampr˜pto vim˜nam iva duÿk®tŸ || 3-50-11
11. rakSasaam varaH= among demons, oh, prominent one; paapa svabhaavaH= deviltry, by your nature; capalaH= mercuriality - you have; tvam= such a you are; duS kR^itii= an evil, doer; vimaanam [sampraaptaH ] iva = aircraft [that takes him to heaven,] [attaining,] as with; aishvaryam katham abhisampraaptaH= affluence [kingdom,] how, you attained - amassed.
"Oh, prominent one among demons, deviltry and mercuriality are but natural for you demons, but how you have amassed affluence, as with an evildoer attaining an aircraft that puts him to flight to heaven.
"You by your nature are a devilish and mercurial personality though you have come from a decent lineage, how you have become an outranking demon among demons and how you could attain kingdom, which is to be ruled righteously, like an evildoer attaining a heaven-bound aircraft. [3-50-11]
k˜ma svabh˜vo ya× sa× asau na þakya× tam pram˜rjitum |
na hi duÿ÷a ˜tman˜m ˜ryam ˜vasati ˜laye ciram || 3-50-12
12. yaH= which; [yasya= to whom]; svabhaavaH= is the nature; asau saH = from him [his,] that; pra maarjitum = to efface; kaama [kaamam]= perhaps; na shakyaH= not, possible; duSTa aatmanaam aalaye= evil, minded one's, in residence; aaryam= sermon [prosperity]; ciram na aavasati hi= for a long time, not, dwells, indeed.
"He whose nature is such, that nature is perhaps impossible to efface, a sermon does not dwell in the heart of an evil-minded one for a long time, indeed.
"He whose nature itself is vile, it is perhaps impossible for him to efface it, and in the residence of such an evil-minded person, evilly acquired prosperity does not dwell for a long time, indeed. [3-50-12]
Ruling the kingdom righteously, in itself is a merit that leads that king to heavens. When the kingdom itself is acquired unrighteously, and so the oppulence, there is no question of merit or heaven, or even an air ticket to that heaven. For such persons, all these are ad hoc luxuries. anena p˜piÿ÷asya aiþvaryam na bhavati | pr˜ptam cet api na tiÿ÷ati - adharm˜t ca eva nahuÿa× pratipede ras˜talam - k˜mandaka - dk
The reference to an aircraft that carries Ravana to heaven is not the Pushpaka aircraft, which he already grabbed from Kubera. The airports of Pushpaka aircraft are in the mortal worlds and in heavens it can land at the best in Indra's heaven, say paradise. There is no entry for these petty airships into the higher realms of Brahma, Vishnu, and Maheshvara if piloted by Ravana like demons.
viÿaye v˜ pure v˜ te yad˜ r˜mo mah˜bala× |
na apar˜dhyati dharm˜tm˜ katham tasya apar˜dhyasi || 3-50-13
13. mahaa balaH= great-mighty [Rama]; dharma aatmaa= noble souled [Rama]; raamaH= Rama; yadaa= when; te viSaye vaa= in your, country, either; pure vaa = in [your] city, or; na aparaadhyati= not, offensive - not transgressed; tasya= in his [respect]; katham aparaadhyasi= how, you are offensive.
"When that great-mighty Rama has not transgressed either in your country or in your city Lanka, then how you become a transgressor in respect of that noble-souled Rama? [3-50-13]
Vividly: 'you may say that abduction of enemy's wife is my hobby... but you are abducting the wife of one who is neither a friend nor an enemy of yours... why for is this fancy when viewed in the prospective of righteousness or polity of kingships... anena anapar˜dhiÿu samŸcŸneÿu apar˜dho na kartavyam iti s¨citam | tath˜ ca udyoga parve - mah˜ bh˜rate - duryodhanam prati bhagavad vacanam - ˜tm˜nam k®ntati hi eÿa vanam paraþun˜ yath˜ | yatsamyak vartam˜neÿu mithy˜ r˜jan pravartate || iti - dk 'No unilateral aggression is desirable at the unaggressive lot... Thus, Lord Krishna says to Duryodhana in Udyoga parva of Maha Bharata: broadly: 'a wood is felled by its own kin-wood, namely a wooden shaft attached to the axe... so, the present pseudo-kings will be felled down by their own kinsfolk...'
Jataayu's questioning is the same that was once Seetha asked Rama in the early chapters of Aranya, 'why wage a war without a cause...' She must have understood the answer by now by the acts of Ravana.
yadi þ¨rpaõakh˜ heto× janasth˜na gata× khara× |
ativ®tto hata× p¨rvam r˜meõa akliÿ÷a karmaõ˜ || 3-50-14
atra br¨hi yath˜ tattvam ko r˜masya vyatikrama× |
yasya tvam loka n˜thasya h®tv˜ bh˜ry˜m gamiÿyasi || 3-50-15
14. shuurpaNakhaa hetoH= Shuurpanakha, for the sake of; janasthaana gataH kharaH= Janasthaana, gone in [residing,] Khara; ati vR^ittaH= is over, bearing - transgressed; a+ kliSTa karmaNaa= [one who is with] not, fatigable, deeds; by such a; raameNa = by Rama; puurvam= in first instance; hataH yadi= killed, if; atra= in that matter; loka naathasya= world's, lord's; yasya bhaaryaam= whose, wife; tvam= you; hR^itvaa gamiSyasi= on stealing, you are going; such; raamasya= Rama's; vyatikramaH [vi ati kramaH= highly, over, stepping] high transgression; kaH = what is; yathaa tattvam bruuhi= as per, actuality, you tell.
"If Rama of indefatigable deeds firstly eliminated Khara who is stationed at Janasthaana, and who transgressed for the sake of Shuurpanakha, tell me what in actuality is the highly overstepping behaviour of Rama in that matter, whereupon you are stealing off with the wife of such a lord of world? [3-50-14, 15]
kÿipram vis®ja vaidehŸm m˜ tv˜ ghoreõa cakÿuÿ˜ |
dahet dahanabh¨tena v®tram indra aþani× yath˜ || 3-50-16
16. kSipram vaidehiim visR^ija = instantly, Vaidehi, deliver up; tvaa [tvaam]= you will be; indra ashaniH= Indra's, Thunderbolt; vR^itram= Vritta, the demon; yathaa= as with; dahana bhuutena = which have become glowing fire; ghoreNa cakSuSaa= with disastrous [eyes,] with [such] eyes; [raamasya= of Rama]; maa dahet = let not, burn.
"Instantly deliver up Vaidehi. Let not the disastrous and glowing fire-like eyes of Rama, which transmogrify so when he assumes fury, burn you down as the Thunderbolt of Indra once burnt the demon Vritta. [3-50-16]
sarpam ˜þŸviÿam baddhv˜ vastra ante na avabudhyase |
grŸv˜y˜m pratimuktam ca k˜la p˜þam na paþyasi || 3-50-17
17. aashiiviSam sarpam= lethally venomous, serpent; vastra ante baddhvaa= attire, at fringe of, on bundling; na avabudhyase= not, conscious of; griivaayaam prati muktam ca = at neck, towards [around,] loosened; [prati saktam= around, tied]; kaala paasham na pashyasi= Terminator's, lasso, not, seeing [wary of] you are.
"You are unconscious that you have presently bundled a lethally venomous serpent at the fringe of your attire, and you are equally unwary that the Terminator's lasso is presently loosened around your neck. [3-50-17]
sa bh˜ra× saumya bhartavyo yo naram na avas˜dayet |
tat annam api bhoktavyam jŸryate yat an˜mayam || 3-50-18
18. saumya= oh, cultured one; yaH naram na ava saadayet = by which, man, not, down, brings - which will not bring a man down]; sa bhaaraH bhartavyaH= that, weight, can be shouldered; yat anaamayam jiiryate = which, without upsetting [stomach,] is digestible; tat annam api bhoktavyam= that, repast, even, is to be consumed.
"Oh, cultured one, that weight alone is to be shouldered by which a man is not brought down, and that repast alone is to be consumed by which nothing upsets. [3-50-18]
Futile is the experimentation with impossible undertakings as they will be upsetting normalcy. anena aþakyam karma na kartavyam iti s¨citm | tath˜ ca k˜mandake - þakya aþakya paricchedam kury˜t budhy˜ prasannatay˜ | kevalam danta bhaðg˜ya dantina× þaila t˜ýanam - iti - dk 'capability or incapability is to be assessed firstly, with a judicious mind... one's own teeth may not be hit with a stone, only to examine how easily they can be broken by that stone...'
yat k®tv˜ na bhavet dharmo na kŸrti× na yaþa× dhruvam |
þarŸrasya bhavet kheda× ka× tat karma sam˜caret || 3-50-19
19. yat= which; kR^itvaa= having done - on undertaking; dharmaH na bhavet = probity, not, becomes [chance upon]; kiirtiH na= deference, not; yashaH na= distinction, not - occurs; shariirasya khedaH bhavet = body's, woefulness, chances upon; tat karma= such an, undertaking; kaH dhruvam samaacaret= who, for sure, undertakes.
"Who will undertake a deed that yields neither probity, nor deference, nor distinction but results in just physical drudgery? [3-50-19]
The words kiirti, yashaas may look synonymous but have been defined separately. kiirti is the fame which arises from acts of valour, etc., while yashas is the fame which arises from acts of charity and the like. In another way kiirti is the renown obtained from doing merited and socio-economic deeds done through conducting Vedic rituals and the like, and yashas is the renown obtained from having riches, wealth, and affluence. Rama Tilaka says that kiirti = deshaantara khyaati fame which 'spreads in countries beyond one's own country...' while yashas = sva desha khyaaati is 'the fame confined to one's own country.' Dr. Satya Vrat is of the opinion that 'which of the two explanations of the commentator, Rama Tilaka, is acceptable and more reasonable we cannot say in our present stage of knowledge... In fact the commentator himself is not sure; one strikes him at one time, and another at another place...' Kulluka Bhatt in his commentary on manu dharma shaastra says that jiivataH khyati ruupam - yashaH 'fame in living time is yashaH and the other mR^itasya khyaati ruupam - kiirtim 'the fame that remains after death is kiirti
Fruitless, wearisome undertakings are meaningless thus they need not be undertaken. ananena niÿphalam ˜y˜sakaram karma na ˜rambhaõŸyam iti s¨citam | tath˜ ca manu× - na karma niÿphalam kury˜t yasm˜t asukhodayam - dk
ÿaÿ÷i varÿa sahasr˜õi j˜tasya mama r˜vaõa |
pit® pait˜maham r˜jyam yath˜vat anutiÿ÷hata× || 3-50-20
20. raavaNa= oh, Ravana; pitR^i paitaamaham raajyam= father, forefather's, kingdom; yathaavat anutiSThataH= according to tradition, dedicated myself to it; jaatasya mama= from birth, to me; SaSTi varSa sahasraaNi= sixty, years, thousand - sixty thousand years completed.
"I have dedicated myself to the kingdom of my fathers and forefathers according to tradition, and sixty thousand years have elapsed since I was born. [3-50-20]
v®ddho aham tvam yuv˜ dhanvŸ sa ratha× kavacŸ þarŸ |
na ca api ˜d˜ya kuþalŸ vaidehŸm na gamiÿyasi || 3-50-21
21. aham vR^iddhaH= I am, oldish; tvam yuvaa= you are, youngish; dhanvii= [you are] an archer; sa rathaH= with, air-chariot; kavacii= armoured; sharii= with arrows; na ca api= not, alo, even; or, [tathaa api= even then]; vaidehiim aadaaya= Vaidehi, on taking; kushalii na gamiSyasi= safely, you cannot, go [abscond.]
"You are youngish whereas I am oldish, you are an armoured archer darting arrows from an air-chariot, whereas I am pensile bird in an open sky. Nevertheless, on taking Vaidehi you cannot abscond safely. [3-50-21]
na þakta× tvam bal˜t hartum vaidehŸm mama paþyata× |
hetubhi× ny˜ya saÕyuktai× dhruv˜m veda þrutŸm iva || 3-50-22
22. mama pashyataH= I am, while seeing [while I keep an eye on her]; vaidehiim= Vaidehi be; nyaaya samyuktaiH hetubhiH = logic, along with, reasoning - with conjectural logic; dhruvaam veda shrutiim iva= definitive, Veda, scriptures, as with; balaat hartum= to forcibly, abduct; tvam na shaktaH= you are, not, capable.
"It will be incapable of you to forcibly abduct Vaidehi when I keep an eye one her, as with the defilement of definitive Vedic scriptures by the logicians, dialecticians, materialists and suchlike non-believers, with their conjectural logic.
"Veda-s are definitive in their canons and their authority is established beyond doubt, yet the doubtful scholarly logicians still try to pamper their import with their conjectural logic, and when I am watchful of what is going on I do not let you pamper Seetha, as such take this caution and release her. [3-50-22]
The Indian materialists called caarkavaa-s, or, the nihilists like Sage Jaabaali, who tries to preach nihilism to Rama, and the non-conformists to Veda-s, called a-Vaidika-s like Buddhists and Jain-s etc., try hard to let down what Veda says, with all their masterly dialectics. Even then, at one stage or the other, they all yield up, or a stalemate, or a faux pas occurs in their debates. Thus, no scholar need abuse the scriptures, for he does not know the subject in its entirety, or what those scriptures contain. anena þruti pratipanno artho na ˜bh˜sai× tarkai× b˜dhayitum þakyata iti s¨citam | tath˜ ca manu× - yo avamanyeta te t¨bhe hetu þ˜stra ˜þray˜t nara× | sa s˜dhubhi× bahiÿk˜ryo n˜stiko veda nindaka× || - dk
This Seetha is compared with Veda-s, one to many times, for the reason of her sacredness as a devout husband-devotee. Sugreeva also says this alone at 4-6-5: 'for I will fetch her very soon, like the retrieval of Scriptures of Veda-s...
Basing on these references of Seetha to Vedic canons, there is a thinking that the subject of Ramayana is the problem of god in retrieving the lost word, where that word was with the god at the beginning. Seetha is Veda, the word, Gayatri etc. And god has lost it. In search of that word, Veda, Gayatri, the god started his search. In his search he helps all those who abide by 'word' or 'faithful to word' and ultimately annihilates the demons that falsify or abuse the 'word.'
yudhyasva yadi þ¨ro asi muh¨rtam tiÿ÷ha r˜vaõa |
þayiÿyase hato bh¨mau yath˜ p¨rvam khara× tath˜ || 3-50-23
23. raavaNa= oh, Ravana; shuuraH asi yadi= valiant one, you are, if; yudhyasva = you combat; muhuurtam tiSTha= for a moment, you stay; puurvam kharaH yathaa= earlier, as with, Khara; tathaa= likewise; hataH bhuumau shayiSyase = slain, on earth, you will sprawl.
"Stay for a moment, oh, Ravana, if you are valiant enough you can combat with Rama who will return right away, and at his hand you will be slain and sprawling on earth in the same way as Khara sprawled earlier. [3-50-23]
Or optionally, you can combat with me in which meantime Rama will come hither...
asak®t saÕyuge yena nihat˜ daitya d˜nav˜× |
na cir˜t cŸra v˜s˜× tv˜m r˜mo yudhi vadhiÿyati || 3-50-24
24. yena= by whom; a + sakR^it= not, for once - time after time; sanyuge daitya daanavaaH nihataa = in combat, ogres, demons, are eliminated; such Rama; na ciraat= not, long after [very soon]; ciira vaasaaH raamaH = in jute-cloth, one attired in, Rama; tvaam yudhi vadhiSyati= you, in war, eliminates.
"He who eliminated demons and ogres in combats time after time, that Rama though apparently attired in jute-cloths like a meek-saint, will become a towering-inferno in a given combat, and he eliminates you very soon. [3-50-24]
kim nu þakyam may˜ kartum gatau d¨ram n®pa ˜tmajau |
kÿipram tvam naþyase nŸca tayo× bhŸto na saÕþaya× || 3-50-25
25. mayaa kim nu shakyam kartum= by me, what, verily, is possible, to do; nR^ipa aatmajau duuram gatau = king's, sons [princes,] remotely, have gone; niica= you knave; tayoH bhiitaH= of them, scared; tvam kSipram nashyase= you, in a wink, cease [be lost to my blockade]; samshayaH na = doubt, is not there.
"What can possibly be done by me when those princes have gone far-off! It is beyond the scope of my fetching them in time! You knave, you who are scared of them will now be lost to my blockade, without a doubt. [3-50-25]
na hi me jŸvam˜nasya nayiÿyasi þubh˜m im˜m |
sŸt˜m kamala patra akÿŸm r˜masya mahaÿŸm priy˜m || 3-50-26
26. me jiivamaanasya= I am, while living; shubhaam= auspicious one; kamala patra akSiim= lotus, leaves, eyed one; raamasya priyaam mahaSiim = Rama's, dear, queen; imaam siitaam= this [lady,] Seetha; na nayiSyasi hi = not, you lead away, indeed.
"When I am alive you cannot lead away this auspicious, lotus-leave-eyed Seetha, the dear queen of Rama. [3-50-26]
avaþyam tu may˜ k˜ryam priyam tasya mah˜tmana× |
jŸvitena api r˜masya tath˜ daþarathasya ca || 3-50-27
27. mahaa aatmanaH = great-souled one; tasya raamasya= for that, Rama; tathaa= likewise; dasharathasya ca= for Dasharatha, also; mayaa avashyam= by me, definitely; jiivitena api= [at the stake of my] life, even; priyam kaaryam= agreeable, deed; [kartavyam= is to be done.]
"But I must definitely accomplish something to forestall you till they come, for I cannot willingly depart from here to fetch any of the two brothers, and that deed I needs must do shall be agreeable to the great-souled Rama, likewise even to Dasharatha, even at the stake of my life. [3-50-27]
tiÿ÷ha tiÿ÷ha daþagrŸva muh¨rtam paþya r˜vaõa |
v®nt˜t iva phalam tv˜m tu p˜tayeyam ratha uttam˜t |
yuddha ˜tithyam prad˜sy˜mi yath˜ pr˜õam niþ˜ cara || 3-50-28
28. dashagriiva= oh, Ten-head Ravana; muhuurtam= briefly; tiSTha tiSTha= stopoff, stopoff; raavaNa pashya= Ravana, see; nishaa cara= oh, night, walker; yathaa praaNam [tiSTati]= as [long as,] life, [remains in me, I am alive]; yuddha aatithyam pradaasyaami = duel, guestship, I give; vR^intaat phalam iva = from sepals, [burdensome] fruit, as with; tvaam = you; ratha uttamaat= from chariot, the best; paatayeyam= I jettison.
"Stopoff! Stopoff! Oh, Decahedral Ravana, briefly learn of me as how I jettison you from your best air-chariot, as with the unloading of a burdensome fruit from its sepals. Oh, nightwalker, I will be giving guestship to you in a duel as long as I am alive. [3-50-28]
iti v˜lmŸki r˜m˜yaõe ˜di k˜vye araõya k˜õýe pañc˜þa× sarga×
Thus, this is the 50th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
© Nov, 2002, Desiraju Hanumanta Rao [Revised : November 04]