Rama comes across lake from which divine music is heard. Surprised at the musical notes from beneath the waters of the lake he enquires with the sage who is following, and that sage narrates the episode of Sage Mandakarni. Then Rama proceeds on wondering at that lake, and he visits all the hermitages about there and thus elapsed are ten years. Again Rama returns to the hermitage of Sage Suteekhsna, and after staying there for some time, takes leave of that sage and proceeds to see Sage Agastya. And on the way he visits the brother of Sage Agastya also. Rama, on the way narrates about the great deeds done by Sage Agastya in protecting humans from demons, and also depicts the propitious nature of Agastya's hermitage.
agrataḥ prayayau rāmaḥ sītā madhye suśobhanā |
pṛṣṭhataḥ tu dhanuṣpāṇiḥ lakṣmaṇaḥ anujagāma ha || 4-11-1
1. agrataH prayayau raamaH = ahead, travelled, Rama; siitaa madhye su shobhanaa = Seetha, in middle, very, glorious one; pR^iSThataH tu dhanuS paaNiH = rear, lakSmaNaH Lakshmana, but, bow, wielding; anu jagaama ha = following on, journeyed, verily.
Rama travelled ahead while the glorious Seetha in middle, and wielding bow Lakshmana followed them on the rear. [4-11-1]
This verse is commented specially by the ancient narrators. It is said that Om, praNava is reflected in this verse. The Om is the compound of three letters a + u + ma, and the first letter in the verse is a , in a + grataH. The second letter of Om, i.e., u is u in su sobhanaa. Other versions may read this as su madhyamaa , even then this u is there. The letter before last word ha is ma , as in jagaa ma . These three letters put together are Om. So the three, Rama, Lakshmana, Seetha are compared with these three letters of Om.
akaarocyate vishNuH sarva lokaika naayakaH|
ukaareNa uccyate lakShmii makaaro daasa vaacakaH||
Vishnu/Rama is in letter a and he is coursing ahead, agrartaH prayayau , followed by u, Lakshmi/Seetha, who is an embodiment of the Absolute's karuNa , benevolence, as said at lakshmyaa kaaruNya ruupayaa And she is the illusory aspect of that Absolute, Maya, yaamaa ye m� , and being so, she will be the veil in between that Absolute and Innate Soul. The last letter ma is makaaro jiiva vaacaka, makaaro daasa vaacaka, is the sign for the servitude of the Innate Soul to the Absolute. That is what Lakshmana is.
akaaro viShNurityukto makaaro jiiva vaacakaH|
tayoH tu nitya sambandha ukaareNa prakiirtitaH||
And anu jagaama means that which follows without any I-ness or Mine-ness as a total surrender, kainkarya . This agrataH prayayau raamaH is said to be the leadership quality of Soul, or Rama, where he does it himself without preaching, like Krishna. Previously when they entered forests, Lakshmana was leading and showing the way, as a dutiful servant. During next phase all three walked in line. Now, Rama wanted to wage war with demons, thus he leads the way, keeping Seetha in centre, followed and guarded by Lakshmana. This is the view point of the sages following them, for they the sages always meditate about that Absolute, in terms of Om, and these three appeared as the three letters of Om.
tau paśyamānau vividhān śaila prasthān vanāni ca |
nadīḥ ca vividhā ramyā jagmatuḥ saha sītayā || 4-11-2
2. tau = those two, Rama and Lakshmana; vividhaan shaila prasthaan = diverse, mountain, terraces; vanaani ca = forests, also; vividhaa ramyaaH nadiiH ca = rivers, too; pashyamaanau = while seeing; siitayaa saha jagmatuH = Seetha, along with, they proceeded.
They proceeded while seeing diverse mountain terraces, forests, and diversely enchanting rivers too, along with Seetha. [4-11-2]
sārasān cakravākāṃ ca nadī pulina cāriṇaḥ |
sarāṃsi ca sapadmāni yutāni jalajaiḥ khagaiḥ || 4-11-3
3. nadii pulina caariNaH = on rivers, sandbanks, moving; saarasaan cakravaakaam ca = saarasa water-birds, chakrvaka water-birds, also; sa padmaani = with, lotuses; jala jaiH khagaiH yutaani = water, born, birds, having; saraamsi ca = lakes, also.
Beholding the rivers that have water-birds like saarasa, chakravaaka that move on their sandbanks, and also the lakes that contain lotuses and water born birds, they moved on. [4-11-3]
yūtha baddhām ca pṛṣatān mada unmattān viṣāṇinaḥ |
mahiṣām ca varāhām ca gajām ca druma vairiṇaḥ || 4-11-4
4. yuutha baddhaam ca = in herds, banded, also; pR^iSataan = spotted deer; mada unmattaan = by virility, maddened; viSaaNinaH mahiSaam ca = large horned, buffaloes, also; varaahaam ca = wild boars; gajaam ca druma vairiNaH = elephants, too, that are trees', animals.
The moved on watching spotted deer banded in herds, the wild boars, large horned buffaloes maddened in virility, and the ruttish elephants rending trees like their enemies. [4-11-4]
te gatvā dūram adhvānam laṃbamāne divākare |
dadṛśuḥ sahitā raṃyam taṭākam yojana āyutam || 4-11-5
padma puṣkara saṃbādham gaja yūthaiḥ alaṃkṛtam |
sārasaiḥ haṃsa kādambaiḥ saṃkulam jala jātibhiḥ || 4-11-6
5. sahitaaH te duuram adhvaanam gatvaa = together, they, far way, on way, having gone; lambamaane divaakare = while dangling, sun [sun while hanging in western sky]; padma puSkara sam baadham = with red lotuses, white lotuses, fully, overloaded; gaja yuuthaiH alamkR^itam = with elephant, herds, bedecked [over-sported]; jala jaatibhiH = with other, water born birds; saarasaiH hamsa kaadambaiH samkulam = sarasa birds, swans, kaadamba water-fowls, flurried; yojana aayutam = one yojana, in width; ramyam taTaakam = charming, lake; dadR^ishuH = saw.
On going far on their way, and when the sun is dangling in the western skiy, together they saw a charming lake of one yojana width fully overloaded with red and white lotuses, overspread with sporting elephants, and over-flurried with waterfowls like saarasa birds, kaadamba birds, swans and with others kinds too. [4-11-5, 6]
prasanna salile ramye tasmin sarasi śuśruve |
gīta vāditra nirghoṣo na tu kaścana dṛśyate || 4-11-7
7. prasanna salile ramye = tranquil, waters, enchanting ones; tasmin sarasi = in that, lake; giita vaaditra nirghoSaH = singing, instrumental, melodies; shushruve = became audible; na tu kashcana dR^ishyate = not, but, anyone, is visible.
Out of the tranquil and enchanting waters of that lake audible are the melodies of singing and musical instruments, but none is visible. [4-11-7]
tataḥ kautūhalāt rāmo lakṣmaṇaḥ ca mahārathaḥ |
munim dharmabhṛtam nāma praṣṭum samupacakrame || 4-11-8
8. tataH = then; raamaH = Rama; lakSmaNaH ca mahaa rathaH = Lakshmana, also, the great, charioteer; kautuuhalaat = then, inquisitively; dharmabhR^itam naama = Dharmabhrita, named; munim = to sage; praSTum sam upacakrame = to ask about, started to.
Then Rama and also Lakshmana, the great charioteer, inquisitively started to ask the Sage named Dharmabhrita about it. [4-11-8]
idam atyadbhutam śrutvā sarveṣām no mahāmune |
kautūhalam mahat jātam kim idam sādhu kathyatām || 4-11-9
9. mahaa mune = oh, great saint; idam ati adbhutam shrutvaa = this, greatly, amazing, on hearing; sarveSaam naH = for all of, us; kautuuhalam mahat jaatam = inquisitiveness, intense, is created; kim idam = why, this; saadhu kathyataam = clearly, tell us.
"On hearing this greatly amazing music from lake, oh, great saint, intensive inquisitiveness is created in all of us, why this, please tell us clearly about it." Thus Rama asked. [4-11-9]
tena evam ukto dharmātmā rāghaveṇa muniḥ tadā |
prabhāvam sarasaḥ kṣipram ākhyātum upacakrame || 4-11-10
10. tadaa tena raaghaveNa evam uktaH = then, by him, by Raghava, thus, said; dharmaatmaa muniH = virtuous, sage; sarasaH = of lake; pra bhaavam aakhyaatum = efficacy, to tell; kshipram upacakrame = quickly, started to.
Thus said by that Raghava then that virtuous sage quickly started to tell about the efficacy of that lake. [4-11-10]
idam paṃca apsaro nāma taṭākam sārva kālikam |
nirmitam tapasā rāma muninā māṇḍakarṇinā || 4-11-11
11. raama = Rama; idam maaNDakarNinaa = this one, by Mandakarni; muninaa = by sage; tapasaa nirmitam = by ascetic power, built; saarva kaalikam = an all-time lake; panca apsaraH naama taTaakam = this one is, five apsara, named, lake.
"Oh, Rama, this is an all-time lake built by the ascetic power of the sage Mandakarni, known as Five Apsara Lake. [4-11-11]
sa hi tepe tapaḥ tīvram māṇḍakarṇiḥ mahāmuniḥ |
daśa varṣa sahasrāṇi vāyu bhakṣo jalāśaye || 4-11-12
12. mahaamuniH saH maaNDakarNiH = great saint, he that, Mandakarni; vaayu bhakSaH jala aashaye = air, while consuming, in lake; dasha varSa sahasraaNi = ten, years, thousands; tiivram tapaH tepe hi = rigorously, ascesis, he practiced, indeed.
"He that great saint Mandakarni practiced rigorous ascesis for ten thousand years staying in the waters of the lake, and consuming air alone. [4-11-12]
tataḥ pravyathitāḥ sarve devāḥ sa agni purogamāḥ |
abruvan vacanam sarve paraspara samāgatāḥ || 4-11-13
13. tataH pra vyathitaaH = then, verily, worried; sarve devaaH = all, gods; paraspara samaagataaH = together, meeting; sa agni purogamaaH = with, Fire, at helm of affairs; abruvan vacanam sarve = conversed, words, all of them.
"Then all the gods are worried and met together with Fire-god at the helm of affairs, and they all conversed among themselves. [4-11-13]
asmakam kasyacit sthānam eṣa prārthayate muniḥ |
iti saṃvigna manasaḥ sarve tatra divaukasaḥ || 4-11-14
14. eSa muniH = this, sage is; asmakam kasyacit sthaanam praarthayate = among us, someone's, place, he is praying for; iti- = thus; sarve divaukasaH tatra samvigna manasaH = all, heaven-dwellers, in that matter, are perturbed, at heart.
"This sage is praying for someone's place among us," thus all of those heaven-dwellers are perturbed at heart. [4-11-14]
tataḥ kartum tapo vighnam sarva devaiḥ niyojitāḥ |
pradhāna apsarasaḥ paṃca vidyut calita varcasaḥ || 4-11-15
15. sarva devaiH = by all, gods; tataH = then; kartum tapaH vighnam = to effectuate, in ascesis, hindrance; vidyut calita varcasaH = lighting like, sprint, in shine; pradhaana apsarasaH panca = important, apsarasa-s, five of them; niyojitaaH = are assigned.
"Then all gods assigned five important Apsara-s, the celestial courtesans, whose shine is like the sprint of the lightning, to effectuate hindrance in that sage's ascesis. [4-11-15]
apsarobhiḥ tataḥ tābhiḥ muniḥ dṛṣṭa parāvaraḥ |
nīto madana vaśyatvam devānām kārya siddhaye || 4-11-16
16. tataH = then; dR^iSTa para avaraH muniH = sage, who discerned, other, and this world [knows worldly and heavenly matters,] sage; taabhiH apsarobhiH = by them, by five of the celestials; devaanaam kaarya siddhaye = for gods', function, to achieve; madana vashyatvam = towards love's, restraint; niitaH = he is led on.
Then those five celestial beauties have led that sage astray who discerned the nature of this and the other world, or good and bad, or the nature of Absolute-Soul and Body- bound Soul, towards the passional restraint by, as though to achieve god's task.
tāḥ caiva apsarasaḥ paṃca muneḥ patnītvam āgatāḥ |
taṭāke nirmitam tāsām tasmin antarhitam gṛham || 4-11-17
17. taaH caiva panca apsarasaH = they, also thus, five of them, celestials; muneH patniitvam aagataaH = sage's, wifehood, came about; taasaam gR^iham = for them, house; tasmin taTaake antar hitam nirmitam = in there, in lake, inside concealed, is built.
"Also thus, those five celestial apsara-s attained wifehood of that sage, and for them he built a house in there, concealed inside that lake. [4-11-17]
tatra eva apsarasaḥ paṃca nivasantyo yathā sukham |
ramayanti tapoyogāt munim yauvanam āsthitam || 4-11-18
18. tatra eva apsarasaH panca = there, alone, apsara-s, five of them; nivasantyaH = while living in; tapo yogaat = by asceticism's, power; yauvanam aasthitam = youthfulness, which has come upon; munim = the sage is; yathaa sukham ramayanti = as for, his delight, they are gratifying.
"While those five celestial apsara-s are living in there, they are gratifying that sage according to his delight as youthfulness came upon that sage owing to his power of asceticism. [4-11-18]
tāsām saṃkrīḍa mānānām eṣa vāditra niḥsvanaḥ |
śrūyate bhūṣaṇa unmiśraḥ gīta śabdaḥ manoharaḥ || 4-11-19
19. sam kriiDa maanaanaam = while they are reveling; taasaam eSa vaaditra niHsvanaH = their, playing instruments, sounds they are; bhuuSaNa unmishraH = with ornaments' [tinkling,] mingled with; manoharaH giita shabdaH shruuyate = delightful, singing, of melodies, being heard.
"These musical sounds we hear are emerging out as played on their instruments, mingled with the tinkling of their ornaments, and mixed with their delightful singing of melodies." So said sage Dharmabhrita to Rama. [4-11-19]
āścaryam iti tasya etad vacanam bhāvitātmanaḥ |
rāghavaḥ pratijagrāha saha bhrātrā mahā yaśāḥ || 4-11-20
20. mahaa yashaaH raaghavaH = of highly renown, Raghava; saha bhraatraa = with, brother; bhaavita a atmanaH = of that contemplative soul [sage Dharmabhrita's]; tasya etat vacanam = his [sage's,] that, word; aashcharyam iti = amazing, is this saying; prati jagraaha = received [exclaimed.]
That highly renowned Raghava together with his brother acknowledged the sage Dharmabhrita's account, exclaiming it as "amazing is this..." [4-11-20]
evam kathayamānaḥ sa dadarśa āśrama maṇḍalam |
kuśa cīra parikṣiptam brāhmyā lakṣmyā samāvṛtam || 4-11-21
praviśya saha vaidehyā lakṣmaṇena ca rāghavaḥ |
21, 22a. evam kathayamaanaH = thus, saying Rama; kusha ciira parikSiptam = sacred grass, jute cloths, encircled with; braahmyaa lakshmyaa sam aavR^itam = Brahma's [Vedic,] solemness, well, encompassing; aashrama maNDalam = hermitages, cluster of;. sa Raghava; dadarsha = he, that Raghava, having seen; pravishya saha vaidehyaa lakSmaNena ca = entered, with Vaidehi, Lakshmana, also,
While saying thus Raghava has seen a cluster of hermitages nearby, encircled with sacred grass, jute cloths, and even encompassed with Vedic solemness, and he entered that hermitage along with Seetha and Lakshmana. [4-11-21, 22a]
tadā tasmin sa kākutsthaḥ śrīmati āśrama maṇḍale || 4-11-22
uṣitvā sa sukham tatra pūrjyamāno maharṣibhiḥ |
jagāma ca āśramān teṣām paryāyeṇa tapasvinām |4-11-23
yeṣām uṣitavān pūrvam sakāśe sa mahāstravit |
22b, 23, 24a. saH kaakutsthaH = he, that Rama; tadaa tasmin shriimati aashrama maNDale = then, in that august, hermitage's, cluster of; uSitvaa sa sukham = resided, with, happiness; tatra puurjyamaanaH maharSibhiH = there, venerated by, great saints; mahaa astra vit = great, missiles, expert of - Rama; saH = he; puurvam yeSaam sakaashe uSitavaan = earlier, with whom, in nearness, he resided; teSaam tapasvinaam aashramaan = to their, sages', to hermitages; paryaayeNa jagaama = for another round, he went.
Rama happily stayed in that august cluster of hermitages duly venerated by those great saints for sometime, and then that expert in great missiles Rama went to the hermitages of those sages with whom he stayed earlier, for another round. [4-11-22, 23, 24a]
kvacit paridaśān māsān eka saṃvatsaram kvacit || 4-11-24
kvacit ca caturo māsān paṃca ṣaṭ ca parān kvacit |
aparatra adhikān māsān adhyardham adhikam kvacit || 4-11-25
trīn māsān aṣṭa māsān ca rāghavo nyavasat sukham |
24b, 25, 26a. raaghavaH = Raghava; kvacit pari dashaan maasaan maasaan = in some [hermitages,]; nearly, ten, months; kvacit eka saMvatsaram = elsewhere, one, year; kvacit caturaH maasaan = at some place, also, four months; kvacit panca aparaan = somewhere, five months, some more; SaT ca aparaatra = six, also, at other where; maasaat api adhikam kvacit = more than month, much time, somewhere else; adhi ardham adhikaan triin maasaan = one and half, more than, three, months; aSTa maasaan ca = eight, months, also; = nyavasat sukham = lived, comfortably.
Rama stayed there for nearly ten months at some place, elsewhere for one year, at somewhere else for four months, and for five, and six months at elsewhere, even at somewhere else for more than a month, and for more than one and half months elsewhere. [4-11-24, 25, 26a]
tatra saṃvasataḥ tasya munīnām āśrameṣu vai || 4-11-26
ramataḥ ca ānukūlyena yayuḥ saṃvatsarā daśa |
26b, 27a. tatra sam vasataH = there, verily staying; tasya muniinaam aashrameSu vai = of them, the sages, hermitages, indeed; ramataH = when taking delight; aanukuulyena yayuH samvatsaraa dasha = smoothly, elapsed, years, ten.
While Raghava stayed comfortably taking delight in those hermitages of sages, indeed ten years have smoothly elapsed. [4-11-26b, 27a]
As per the above the counof monthst comes to sixty months, i.e., five years. But it is said that ten years are elapsed comfortably. There are a good number of arguments counting the months said above and the point of ten years, said finally. Dharmaakuutam puts it as ten years only: tataH paryaayeNa nikhila muni jana nilayeShu niitvaa dasha samvatsaraan punaraagamya tiikShNatapasaH sutiikShNam|| Thus ten full years are spent only in around these hermitages, peregrinating from one to the other. The total period of exile is fourteen years. Here it is said that ten years are completed. In Chitrakuta two years are spent. Then the search for Seetha and final war should happen in two year span.
parisṛtya ca dharmajñaḥ rāghavaḥ saha sītayā || 4-11-27
sutīkṣṇasya āśramam śrīmān punar eva ājagāma ha |
27b, 28a. dharmaj~naH shriimaan raaghavaH = virtue-knower, glorious one, Raghava; siitayaa saha pari sR^itya = along with, Seetha, on going around; punaH eva = again, thus; sutiikSNasya aashramam aajagaama ha = to sage Suteekshna's, hermitage, went to, indeed.
Thus that virtue-knowing glorious Rama on going around those hermitages along with Seetha indeed went to the hermitage of Sage Suteekshna again. [4-11-27b, 28a]
sa tam āśramam āgamya munibhiḥ paripūjitaḥ || 4-11-28
tatra api nyavasat rāmaḥ kaṃcit kālam arindamaḥ |
28b, 29a. arindamaH saH raamaH = enemy-destroyer, he, that Rama; tam aashramam aagamya = at that, hermitage, on coming; munibhiH pari puujitaH = by sages, verily, adored; tatra api kamcit kaalam nyavasat = there, even, for some time, resided.
On coming at that hermitage that enemy destroyer is adored by sages, and he resided there for some time. [4-11-28b, 29a]
atha āśramastho vinayāt kadācit tam mahāmunim || 4-11-29
upāsīnaḥ sa kākutsthaḥ sutīkṣṇam idam abravīt |
29b, 30a. atha aashrama sthaH kaakutsthaH = then, in hermitage, while staying, Rama; idam abraviit = this, said vinayaat = submissively; kadaacit = on one day; tam mahaa munim sutiikSNam upaasiinaH = to that, great, saint, to Suteekshna, who is sitting nearby.
Then on one day while staying in that hermitage Rama submissively said this to that sage Suteekshna who is sitting nearby. [4-11-29b, 30a]
asmin araṇye bhagavan agastyo munisattamaḥ || 4-11-30
vasati iti mayā nityam kathāḥ kathayatām śrutam |
30b, 31a. bhagavan muni sattamaH agastyaH = godly, saint the eminent, Agastya; asmin araNye vasati iti = in this, forest, lives, thus as; nityam kathaaH kathayataam = always, narratives, narrated [about him, thus]; mayaa = by me; shrutam = heard.
"I have always heard through the narratives narrated by other sages that the godly and eminent sage Agastya is residing in this forest. [4-11-30b, 31a]
na tu jānāmi tam deśam vanasya asya mahattayā || 4-11-31
kutra āśrama padam puṇyam maharṣeḥ tasya dhīmataḥ |
31b, 32a. tu = but; asya vanasya mahattayaa = this, forest's, extensive area; tam desham na jaanaami = that, place, not, I know; dhiimataH tasya maharSeH = that astute one's, of that, sage; puNyam aashrama padam kutra = pious, hermitage, where is.
"But due to the vastness of this forest I have not known that place, where is the pious hermitage of that astute sage? [4-11-31b, 32a]
prasāda artham bhagavataḥ sānujaḥ saha sītayā || 4-11-32
agastyam abhigacchheyam abhivādayitum munim |
32b, 33a. prasaada artham bhagavataH = graciousness, desiring, of that godly sage; sa anujaH saha siitayaa = with, brother, along with Seetha; munim agastyam abhivaadayitum abhi gacCheyam = that sage, to Agastya, to venerate, I wish to approach.
"I wish to approach that sage seeking that godly sage's graciousness, along with my brother and Seetha to venerate him. [4-11-32b, 33a]
manoratho mahān eṣa hṛdi parivartate || 4-11-33
yadi aham tam munivaram śuśrūṣeyam api svayam |
33b, 34a. tam muni varam = that, sage, supreme; svayam aham = personally, I will [can I]; shushruuSeyam api yadi = can I propitiate; eSa mahaan manorathaH = this, high, ambition; me hR^idi pari vartate = in my, heart, it is recurring.
"Can I personally propitiate that supreme sage -- is my high ambition, and it is recurrent in my heart." So said Rama to Suteekshna. [4-11-33b, 34a]
iti rāmasya sa muniḥ śrutvā dharmātmano vacaḥ || 4-11-34
sutīkṣṇaḥ pratyuvāca idam prīto daśarathātmajam |
34b, 35a. saH muniH sutiikSNaH = he that, sage Suteekshna; dharma atmanaH raamasya = virtue-minded one, Rama's; iti vacaH shrutvaa = this kind of, words [that particular request of Rama,] on hearing; priitaH = is gladdened; dasharatha atmajam = to Dasharatha's, son; idam uvaaca = this, said.
Sage Suteekshna on hearing that particular request of that virtue-minded Rama is gladdened and said this to him. [4-11-34b, 35a]
aham api etad eva tvām vaktu kāmaḥ sa lakṣmaṇam || 4-1-35
agastyam abhigacchha iti sītayā saha rāghava |
35b, 36b. raaghava = Raghava; aham api = I, even; tvaam sa lakSmaNam saha siitayaa = to you, with Lakshmana, with Seetha; agastyam abhigacCha iti = to Agastya, approach, thus; etat eva = that, only; vaktu kaamaH = to say, wished to.
"Oh, Raghava, even I wished to say this to you, that you may approach Agastya along with Lakshmana and Seetha. [4-1-35b, 36a]
diṣṭyā tu idānīm arthe asmin svayam eva bravīṣi mām || 4-11-36
ayam ākhyāmi te rāma yatra agastyo mahāmuniḥ |
36b, 37a. diSTyaa tu = providentially, but; idaaniim asmin arthe = now, in this, import / topic; svayam eva maam braviiSi = yourself, alone, to me, you are speaking; Rama; yatra mahaamuniH agastyaH = = where, Agastya, great sage is there; ayam te aakhyaami = that, I tell, you.
"But providentially you alone raised this topic with me, Rama, I will tell you where that great sage Agastya is. [4-11-36b, 37a]
yojanāni āśramāt tāta yāhi catvāri vai tataḥ |
dakṣiṇena mahān śrīmān agastya bhrātur āśramaḥ || 4-11-37
37b, c. aashramaat catvaari yojanaani yaahi = from this hermitage, four, yojana-s, you go; taata = oh, dear one; tataH dakSiNena agastya bhraatuH mahaan shriimaan aashramaH = then on west side, Agastya, brother's, great, glorious, hermitage [is there.]
"On your going four yojana-s from this hermitage, oh, dear Rama, there is the great and glorious hermitage of Agastya's brother on the southern side. [4-11-37b, c]
sthalī prāya vanoddeśe pippalī vana śobhite |
bahu puṣpa phale ramye nānā vihaga nādite || 4-11-38
38. pippalii vana shobhite = pippali = with trees [long pepper,] thickets, adorned with; bahu puSpa phale = with many, flowers, fruits; ramye = spectacular; naanaa vihaga naadite = with various, birds, reechoed; sthalii praaya = land, high [plateau]; vanaat deshe = in forest, place [that hermitage is there.]
"That hermitage is there on a plateau in a spectacular place of that forest which is adorned with many flowers and fruits, thickets of long pepper, and reechoed with the callings of various birds. [4-11-38]
padminyo vividhāḥ tatra prasanna salila āśayāḥ |
haṃsa kāraṇḍava ākīrṇāḥ cakravāka upaśobhitāḥ || 4-11-39
tatra ekām rajanīm vyuṣya prabhāte rāma gamyatām |
39, 40a. tatra = there are; prasanna salila aashayaaH = with tranquil, waters, receptacles; hamsa kaaraNDava aakiirNaaH = with swans, francolin partridges, teeming with; cakravaaka upa shobhitaaH = with ruddy gees, beautified with; vividhaaH padminyaH = diverse, lakes [will be there]; raama = Rama; tatra ekaam rajaniim vyuSya = there, one, night, staying; prabhaate = in morning; gamyataam = be gone.
"There are diverse lakes that are receptacles for tranquil waters, that are teeming with swans and partridges, beautified with ruddy geese, and Rama staying there for a night you may proceed in the next morning. [4-11-39, 40a]
dakṣiṇām diśam āsthāya vana ṣaṇḍasya pārśvataḥ || 4-11-40
tatra agastya āśrama padam gatvā yojanam antaram |
40b, 41a. vana SaNDasya paarshvataH = forest's, clump, on side of; dakSiNaam disham aasthaaya = southern, direction, on taking course; yojanam antaram gatvaa = one yojana, afterward - beyond, on going; tatra agastya aashrama padam = there, Agastya's, hermitage, [you will find.]
"On going one yojana beyond, taking the southward course on the side of the forest clump you will find Agastya's hermitage. [4-11-40b, 41a]
ramaṇīye vanoddeśe bahu pādapa śobhite || 4-11-41
raṃsyate tatra vaidehī lakṣmaṇaḥ ca tvayā saha |
sa hi ramyo vanauddeśo bahu pādapa saṃyutaḥ || 4-11-42
41b, 42. ramaNiiye bahu paadapa shobhite = pleasant, with divers, trees, adorned with; tatra vanoddeshe vaidehii lakSmaNaH ca tvayaa saha ramsyate = in that, woodlands, Vaidehi, Lakshmana, also, you, along with, will enjoy; bahu paadapa sam yutaH = with divers, trees, abounding in; saH vanouddeshaH ramyaH hi = that, woodland, is delightful, isn't it.
"Seetha and Lakshmana will enjoy those woodlands adorned with diverse pleasant trees, as the woodlands abounding with diverse trees will naturally be delightful, isn't it. [4-11-41b, 42]
yadi buddhiḥ kṛtā draṣṭum agastyam tam mahāmunim |
adya eva gamane buddhim rocayasva mahāmate || 4-11-43
43. mahaa mate = oh, great, ingenious Rama; yadi buddhiH kR^itaa = if, mind, is made up; draSTum agastyam tam mahaamunim = to see, Agastya, that, great sage; adya eva gamane = today, only, in going; buddhim rocayasva = thinking, resolve.
"If your mind is made up to see that great sage Agastya, oh, great ingenious Rama, resolve your thinking in going only today." So said Sage Suteekshna to Rama. [4-11-43]
iti rāmo muneḥ śrutvā saha bhrātrā abhivādya ca |
pratasthe agastyam uddiśya sānugaḥ saha sītayā || 4-11-44
44. raamaH = thus, Rama; muneH iti shrutvaa = of sage, that is said, on listening; saha bhraatraa abhivaadya ca = with, brother, reverenced, also; sa anu gaH saha siitayaa = with, follower [Lakshmana,] with Seetha; pratasthe agastyam uddishya = journeyed, Agastya, aiming at.
On listening that which is said by the sage, Rama revered that sage along with his brother, and then he journeyed with Seetha and his follower Lakshmana aiming to reach Agastya. [4-11-44]
paśyan vanāni citrāṇi parvatāṃ ca abhra saṃnibhān |
sarāṃsi saritaḥ caiva pathi mārga vaśa anugatān || 4-11-45
sutīkṣṇena upadiṣṭena gatvā tena pathā sukham |
idam parama saṃhṛṣṭo vākyam lakṣmaṇam abravīt || 4-11-46
45, 46. pashyan = on viewing; citraaNi vanaani = beautiful, forests; abhra samnibhaan parvataam ca = to clouds, similar, mountains, also; saraamsi = lakes; saritaH ca eva = rivers, also, thus; pathi = on pathway; maarga vasha anu gataan = walkway, along, following -- that are flowing; sutiikSNena upadiSTena = by Suteekshna, indicated; tena pathaa = by that, path; sukham gatvaa = happily, on going; parama sam hR^iSTaH = very highly gladdened; lakSmaNam idam vaakyam abraviit = to Lakshmana, this, sentence, spoke.
While viewing beautiful forests, cloud-like mountains, lakes, and rivers that are flowing following the pathways, Rama happily journeyed on the pathway indicated by sage Suteekshna, then he gladly spoke this sentence to Lakshmana. [4-11-45, 46]
etad eva āśrama padam nūnam tasya mahātmanaḥ |
agastyasya muner bhrātur dṛśyate puṇya karmaṇaḥ || 4-11-47
47. etat eva = this, alone is; mahaa aatmanaH puNya karmaNaH = of great souled one, with pious deeds; agastyasya bhraatuH = of Agastya's, brother; tasya muneH aashrama padam = of that, sage, hermitage; dR^ishyate = that apears; nuunam = must be.
"Definitely this alone appears to be the hermitage of Sage Agastya's brother, one with great soul and pious deeds. [4-11-47]
yathā hi ime vanasya asya jñātāḥ pathi sahasraśaḥ |
saṃnatāḥ phala bhareṇa puṣpa bhāreṇa ca drumāḥ || 4-11-48
48. pathi phala bhareNa puSpa bhaareNa ca = on way, by fruit's, weight, by flower's, weight, too; sam nataaH = much, bowed; drumaaH = of trees; sahasrashaH = in thousands; asya vanasya = of this, forest; yathaa hi ime = as to how, to me; j~naataaH = known [seen]
"As how thousands of trees are bowing under the weight of flowers and fruit on the pathway, thereby I perceive it to be the hermitage of Agastya's bother. [4-11-48]
pippalīnām ca pakvānām vanād asmād upāgataḥ |
gandho ayam pavana utkṣiptaḥ sahasā kaṭukodayaḥ || 4-11-49
49. sahasaa = suddenly; pavana ut kSiptaH = by wind, upraised; kaTukodayaH = sour-smell; pakvaanaam = ripened; pippaliinaam = of pippali fruits; ayam gandhaH = this, aroma; asmaat vanaat upa agataH = from this, forest, came closer.
"Upraised by the wind the sour-smell of pippali fruits is suddenly coming closer from the forest. [4-11-49]
tatra tatra ca dṛśyante saṃkṣiptāḥ kāṣṭha saṃcayāḥ |
lūnāḥ ca paridṛśyante darbhā vaidūrya varcasaḥ || 4-11-50
50. tatra tatra = there, there; sam kSiptaaH kaaSTha samcayaaH = heaped up, firewood, heaps; dR^ishyante = are visible; luunaaH = snipped; vaiduurya varcasaH = Lapis Lazuli-like [gemlike,] in tinge; darbhaa = sacred grass; pari dR^ishyante = all over, can be seen.
"Here and there visible are the well heaped heaps of firewood, and all over appearing is the sacred grass snipped at its top and gemlike in its tinge. [4-11-50]
etat ca vana madhyastham kṛṣṇa abhra śikhara upamam |
pāvakasya āśramasthasya dhūmāgram saṃpradṛśyate || 4-11-51
51. aashramasthasya = inside hermitage; paavakasya = ritual fire's; kR^iSNa abhra shikhara upamam = black, cloud, vertex, in similarity; vana madhyastham = forest's, in midst of; etat dhuuma agram = this, smoke's, vertex; sam pra dR^ishyate = very, clearly, visible.
"From inside the hermitage in the midst of this forest the vertex of smoke from ritual fire is clearly visible as high as the vertex of a black rainy cloud. [4-11-51]
vivikteṣu ca tīrtheṣu kṛta snānā dvijātayaḥ |
puṣpa upahāram kurvanti kusumaiḥ svayam ārjitaiḥ || 4-11-52
52. vivikteSu tiirtheSu = sacred, also, in streams; kR^ita snaanaa dvijaatayaH = on performing, bath, twice-born ones [Brahmans]; svayam aarjitaiH kusumaiH = personally, collected, with flowers; puSpa upahaaram kurvanti = flower, offering, making.
"On performing bathing in sacred streams the Brahmans are making flower offerings to gods, called puSpa bali, with the flowers that are personally collected by them. [4-11-52]
If flowers for worship are taken from someone else, half of the merit of that worship goes to the one who gave those flowers. Hence the flowers are to be plucked by the worshipper alone, that too from his flower garden. They are not to be stolen, begged, carried in palms, or in upper cloth, but to be carried in a big size leaf.
uttamam svaarjitam puShpam madhyamam vanyam ucyate |
adhamam tu kraya kriitam paarakyam tu adhamaadhamam ||
"Best are the flowers brought personally, medium is the forest-born, purchased are the worse, and those that are brought by others, the worst."
tataḥ sutīkṣṇasya vacanam yathā saumya mayā śrutam |
agastyasya āśramo bhrātur nūnam eṣa bhaviṣyati || 4-11-53
53. saumya = oh, gentle Lakshmana; tataH sutiikSNasya vacanam = thus, by Suteekshna's, words; yathaa mayaa shrutam = as, by me, heard; eSa nuunam agastyasya bhraatuH aashramaH = this, definitely, Agastya's, brother's, hermitage; bhaviSyati = shall be.
"Thus by the words of Sage Suteekshna as I have heard, oh, gentle Lakshmana, this hermitage shall definitely be that of Sage Agastya's brother. [4-11-53]
nigṛhya tarasā mṛtyum lokānām hita kāmyayā |
yasya bhrātrā kṛtā iyam dik śaraṇyā puṇya karmaṇā || 4-11-54
54. yasya bhraatraa = whose, brother is; puNya karmaNaa = of meritorious deeds -- of Agastya; lokaanaam hita kaamyayaa = for world, well-being, wishing for; tarasaa nigR^ihya mR^ityum = by his efficacy, controlling, death; iyam dik sharaNyaa = this, region, liveable; kR^itaa = is made.
"Whose brother is Sage Agastya with meritorious deeds, who wishing well-being of the world controlled death by his efficacy, and who made this southern region a liveable region, this must be the hermitage of such a sage, such Agatya's brother. [4-11-54]
iha ekadā kila krūro vātāpiḥ api ca ilvalaḥ |
bhrātarau sahitau āstām brāhmaṇaghnau mahā asurau || 4-11-55
55. ekadaa iha braahmaNa ghnau = once, here, Brahmans, killers of; kruuraH vaataapiH api ca ilvalaH = cruel ones, Vaataapi, even, also, Ilvala; bhraatarau mahaa asurau sahitau aastaam kila = brothers, dreadful demons, together, they were here, they say.
"Once upon a time verily cruel demon brothers Vaataapi and Ilvala were here together, and they the dreadful demons, they say, used to be Bhraman-killers. [4-11-55]
dhārayan brāhmaṇam rūpam ilvalaḥ saṃskṛtam vadan |
āmaṃtrayati viprān sa śrāddham uddiśya nirghṛṇaḥ || 4-11-56
56. dhaarayan braahmaNam ruupam = disguising, Bhraman's, semblance; ilvalaH = Ilvala; sam skR^itam vadan = sophisticatedly, speaking; aamantrayati vipraan = invite, Brahman; sa shraaddham uddishya = obsequial ceremony, purpose of; nir ghR^iNaH = pitiless ones.
"Disguising in Bhraman's semblance and speaking sophisticatedly that Ilvala used to invite Brahmans for the purpose of obsequial ceremonies, where Brahman are fed after usual ceremony to appeases their manes. [4-11-56]
Here the word sam skR^ita is another point for discussion for commentators saying that the demon Ilvala used to speak in chaste Sanskrit. This is one version. The other is as above speaking sophisticatedly. But as could be seen all the raakshasa-s are Vedic pundits and thus there is no oddity in their speaking chaste Sanskrit. Hence their luring or sophisticated talk to entice Brahmans is taken valid. The following verse also has the same word, meaning refinement.
bhrātaram saṃskṛtam kṛtvā tataḥ tam meṣa rūpiṇam |
tān dvijān bhojayāmāsa śrāddha dṛṣṭena karmaṇā || 4-11-57
57. tataH = then; meSa ruupiNam = in ram's, form; tam bhraataram = that, brother [Vaataapi,] is; sam skR^itam kR^itvaa = perfecting, made to [cooked deliciously]; tataH shraaddha dR^iSTena karmaNaa = then, according to obsequial rites, and deeds; taan dvijaan bhojayaamaasa = them, Brahman, he was feeding.
Then Ilvala used to make his brother Vaataapi into a ram, perfect that ram's meat into deliciously cooked food, and used to feed Brahmans according to obsequial rites and deeds. [4-11-57]
tato bhuktavatām teṣām viprāṇām ilvalo abravīt |
vātāpe niṣkramasva iti svareṇa mahatā vadan || 4-11-58
58. tataH teSaam vipraaNaam bhuktavataam = then, those, Brahmans, when surfeited; ilvalaH mahataa svareNa vadan = Ilvala, with loud voice, shouting; vaataape niS kramasva iti abraviit = oh, Vaataapi, you exit, thus, he said [use to say]
"When those Brahmans are surfeited with that ram's meat, then Ilvala used to shout loudly, "oh, Vaataapi, you may come out." [4-11-58]
tato bhrātur vacaḥ śrutvā vātāpiḥ meṣavat nadan |
bhittvā bhitvā śarīrāṇi brāhmaṇānām viniṣpatat || 4-11-59
59. tataH vaataapiH bhraatuH vacaH shrutvaa = then, Vaataapi, brother's, words, on listening; nadan meSa vat = bleating, like, a ram; bhittvaa bhitvaa = tearing, tearing; shariiraaNi braahmaNaanaam = bodies, of Brahman; vi niS patat = used to lunge out.
"Then on listening his brother's words Vaataapi used to lunge out bleating like a ram, tearing and rending the bodies of those Brahmans. [4-11-59]
brāhmaṇānām sahasrāṇi taiḥ evam kāma rūpibhiḥ |
vināśitāni saṃhatya nityaśaḥ piśita aśanaiḥ || 4-11-60
60. taiH [taabhyaam] = by those two brothers; pishita ashanaiH = raw meat, eaters kaama ruupibhiH = them, thus, guise-changers; [or, pishita aashayaa = for flesh, greedy ones]; braahmaNaanaam sahasraaNi = Brahman, thousands; evam vi naashitaani samhatya nityashaH = this way, are ruined, together, always.
"This way they the guise changing demons always ruined thousands of Brahmans together, greedy for raw-flesh as they are. [4-11-60]
Some say that the wording taiH they, is plural ad it is not accommodative, and some ancient text of unknown reference contained these words, taabhyaam evam paramtapa pishita ashayaa by them two, that way, Lakshmana, for pishita aashayaa raw meat, avaricious as they are, they used to kill.
agastyena tadā devaiḥ prārthitena maharṣiṇā |
anubhūya kila śrāddhe bhakṣitaḥ sa mahā asuraḥ || 4-11-61
61. tadaa = then; devaiH praarthitena = by gods, one who is prayed; maharSiNaa agastyena = by great sage, Agastya; shraaddhe anubhuuya = in obsequial rites, having relished; saH mahaa asuraH bhakSitaH kila = that, fiendish demon, is devoured, they say so.
"Then by Sage Agastya, whom gods have prayed to end this demonic menace, and whom demon Ilvala invited to feast during obsequial rites, he that Agastya having relished the fiendish demon in the form of ram, they say, had finished him off. [4-11-61]
tataḥ saṃpannam iti uktvā dattvā haste avanejanam |
bhrātaram niṣkramasva iti ca ilvalaḥ samabhāṣata || 4-11-62
62. tataH = then; ilvalaH = Ilvala; sampannam iti ukvaa = whether [ obsequial rites are] fulfilled?, thus, when asked; haste ava nejanam dattvaa = in palms, lateral, hand-wash, having given; niS kramasva iti = come out, thus; bhraataram samabhaaSata = with brother, conversed.
"Then Ilvala while giving lateral hand wash into the palms of Agastya entered in the routine conversation of obsequies asking, "Is this rite fulfilled..." and he furthered it in calling his brother to come out. [4-11-62]
sa tadā bhāṣamāṇam tu bhrātaram vipra ghātinam |
abravīt prahasan dhīmān agastyo muni sattamaḥ || 4-11-63
63. dhiimaan muni sattamaH agastyaH = wise one, sage, the eminent, Agastya; bhraataram tadaa bhaaSamaaNam tu = with brother, that way, one who is conversing, but; vipra ghaatinam saH abraviit prahasan = to Brahman, killer, to that Ilvala, spoke, mockingly.
Then that wise and eminent sage Agastya spoke mockingly to Ilvala who is conversing that way to his brother to come out. [4-11-63]
kuto niṣkramitum śaktir mayā jīrṇasya rakṣasaḥ |
bhrātuḥ te meṣa rūpasya gatasya yama sādanam || 4-11-64
64. mayaa jiirNasya meSa ruupasya rakSasaH = by me, digested, in ram's, form, demon is; gatasya yama saadanam = one who has gone [sent to,] to Terminator's, residence; te bhraatuH = to your, brother; kutaH shaktiH niSkramitum = where is, energy, to come out.
"Where is the energy for that ram shaped demon brother of yours to come out as I digested and sent him to the hellish residence of Terminator. [4-11-64]
This saying of Agastya has remained as an epigram till date. That demon Ilvala called out, "Vaataapi..." for which Agastya replied jiirNam 'digested...' and after repeating this exchange for some time, these questions and answers are combined to form this sentence: jiirNam jiirNam vaataapi jiirNam meaning that 'Vaataapi is digested...' In traditional upbringing, mothers used to say after feeding babies with milk or other nourishments, giving a mild exercise, jiirNam jiirNam Vaataapi jiirNam for many times. It means that mothers wished their babies should digest any indigestible or food ruinous to health, as has been digested by Sage Agastya. It is said Agastya prohibited any kind of meat to Brahmans, as meat food will be shearing their stomachs with it ram's horns from then on. He is also said to have cursed Brahmans to be diverse, braahmaNaanaam anekatvam as none will concur with the other.
atha tasya vacaḥ śrutvā bhrātur nidhana saṃśritam |
pradharṣayitum ārebhe munim krodhāt niśā caraḥ || 4-11-65
65. atha = then; bhraatuH nidhana sam shritam = brother's, demise, affirming; tasya vacaH shrutvaa = his [sage's,] words, on hearing; krodhaat nishaa caraH = in fury, night-walker; munim pra dharSayitum aarebhe = at the sage, to assault, commenced to.
"Then on hearing the words of sage Agastya affirming brother's demise, that night-walking demon furiously commenced to assault the sage. [4-11-65]
so abhyadravat dvijeṃdram tam muninā dīpta tejasā |
cakṣuṣā anala kalpena nirdagdho nidhanam gataḥ || 4-11-66
66. saH = he [demon]; dvij indram abhya dravat = to Bhraman, the best, towards, rushed [attempted to kill]; tam muninaa diipta tejasaa = by him, by the sage, glowing, by his refulgence; cakSuSaa anala kalpena nir dagdhaH = with eyes, fire, equalling, fully, burnt down; nidhanam gataH = doom, went into.
"When that demon rushed towards that best Bhraman to kill, he that sage glowing with his own refulgence burnt him down just by his flame-like eyes and doomed him to death. [4-11-66]
tasya ayam āśramo bhrātuḥ taṭāka vana śobhitaḥ |
vipra anukaṃpayā yena karma idam duṣkaram kṛtam || 4-11-67
67. taTaaka vana shobhitaH = with, lakes, woods, embellishing with; ayam = this -- hermitage; yena = by whom; vipra anu kampayaa = on Brahmans, with compassion; idam duS karam kR^itam = feat, this, impossible, deed, is done; tasya bhraatuH aashramaH = his, brother's, hermitage is this.
"This hermitage embellishing with lake and woods belongs to the brother of Sage Agastya who has done this impossible deed just by his compassion towards Brahmans." So said Rama to Lakshmana and Seetha about Agastya. [4-11-67]
evam kathayamānasya tasya saumitriṇā saha |
rāmasya astam gataḥ sūryaḥ saṃdhyā kālo abhyavartata || 4-11-68
68. tasya raamasya = to that, Rama; saumitriNaa saha = Lakshmana, with; evam kathayamaanasya = that way, while narrating; suuryaH astam gataH = sun, to dusk, went; sandhyaa kaalaH abhya vartata = vesperal, time, came close of.
While Rama narrated that way to Lakshmana sun went into dusk and the vesperal time came close of him. [4-11-68]
upāsya paścimām saṃdhyām saha bhrātrā yathā vidhi |
praviveśa āśrama padam tam ṛṣim ca abhyavādayat || 4-11-69
69. saH = he that Rama; saha bhraatraa = with brother; yathaa vidhi = as per, custom; upaasya pashcimaam sandhyaam = worshipping, western, sunset; pravivesha aashrama padam = entered, hermitage's, threshold; tam R^iSim ca abhyavaadayat = that, sage is, also, greeted.
Worshipping sunset along with brother as per custom, Rama entered that hermitage and greeted that sage. [4-11-69]
samyak pratigṛhītaḥ tu muninā tena rāghavaḥ |
nyavasat tām niśām ekām prāśya mūla phalāni ca || 4-11-70
70. raaghavaH = Raghava is; tena muninaa samyak prati gR^ihiitaH = by him, by sage, duly, well received; praashya muula phalaani = on dining, tubers, fruits; taam ekaam nishaam nyavasat = that, one night, [there] he spent.
Raghava spent one night there when that sage received him well and when they dined on tubers and fruits. [4-11-70]
tasyām rātryām vyatītāyām udite ravi maṇḍale |
bhrātaram tam agastyasya āmaṃtrayata rāghavaḥ || 4-11-71
71. tasyaam raatryaam vyatiitaayaam = that, night, on passing by; udite ravi maNDale = risen, is Sun, in solar orbit; raaghavaH = Raghava; bhraataram tam agastyasya = brother, that one, of Agastya; aamantrayata = took leave of.
Raghava spent that night there and when sun rose in solar orbit he took leave of the brother of Sage Agastya saying the following. [4-11-71]
abhivādaye tvām bhagavan sukham sma uṣyato niśām |
āmaṃtraye tvām gacchhāmi gurum te draṣṭum agrajam || 4-11-72
72. bhagavan = oh, godly sage; nishaam sukham uSyataH sma = night, comfortably, stayed, we have; abhivaadaye tvaam = I make an obeisance, to you; aamantraye tvaam = I bid farewell, to you; te gurum agrajam draSTum gacChaami = your, mentor, elder brother, to see, I proceed.
"Oh, godly sage, we stayed in the night comfortably, I now make an obeisance and bid farewell to you, as I wish to proceed to see your mentor and elder brother Agastya. [4-11-72]
gamyatām iti tena ukto jagāma raghu nandanaḥ |
yathā uddiṣṭena mārgeṇa vanam tat ca avalokayan || 4-11-73
73. gamyataam iti tena uktaH = you may go, thus, by him, one who is said; raghu nandanaH = Raghu's, such legatee Rama; tat vanam avalokayan = that, forest, on observing; yathaa uddiSTena maargeNa = as, directed, of way; jagaama = he journeyed on.
When the brother of Agastya said, "you may go," Rama the legatee of Raghu journeyed on the pathways as directed by Suteekshna, and on observing those woodlands. [4-11-73]
The name of this brother of Agastya is Sudarshana. But none calls him by that name and he is just called agastya bhraata , Agastya's brother.
nīvārān panasān sālān vanjulān tiniśān tathā |
ciri bilvān madhūkān ca bilvān atha ca tindukān || 4-11-74
74. [avalokayan = on observing]; niivaaraan panasaan saalaan = wild grain grass, Jack-fruit trees [Artocarpus integrifolia,] sala [Pentapetra arjuna,] vanjulaan tinishaan tathaa = Asoka [Janosia asoka,] lemon trees [Dalbergia Oujeinensis]; ciri bilvaan = saplings of bilva [Eagle marmelos]; madhuukaan ca = Madhuuka [Bassia latifolia]; bilvaan atha ca = bilva trees, then, also; tindukaan = tinduka trees [Diospyros tomenfosa.]
On observing the wild grass that grows on its own giving wild grain, Jack-fruit trees, sala trees, Ashoka trees, lemons trees, saplings of bilva trees and also madhuka and bilva trees he journeyed. [4-11-74]
puṣpitān puṣpita agrābhir latābhir upaśobhitān |
dadarśa rāmaḥ śataśaḥ tatra kāntāra pādapān || 4-11-75
hasti hastaiḥ vimṛditān vānaraiḥ upaśobhitān |
mattaiḥ śakuni saṃghaiḥ ca śataśaḥ prati nāditān || 4-11-76
75, 76. raamaH = Rama; hasti hastaiH vi mR^iditaan = by elephant's, trunk, verily, battered; vaanaraiH upa shobhitaan = with monkeys, well, adorned; mattaiH shatashaH shakuni sanghaiH ca naaditaan = lusty, hundreds of, with birds, folks, also, reverberated; puSpitaan shatashaH kaantaara paadapaan = flowered, hundreds of, forest, trees; puSpita agraabhiH lataabhiH upa shobhitaan = flowered, with climbers, well, enriched by; [anuveSTitaan = whorling the trees]; dadarsha = he saw.
Rama has seen hundreds of flowered forest trees that are battered by the trunks of elephants, that are adorned with monkeys, reverberated by hundreds of lusty bird folks, and that are enriched by the flowered climbers whorled around them. [4-11-75, 76]
tato abravīt samīpastham rāmo rājīva locanaḥ |
pṛṣṭhato anugatam vīram lakṣmaṇam lakṣmivardhanam || 4-11-77
77. tataH = then; raamaH raajiiva locanaH = Rama, the lotus-eyed one; pR^iSThataH anugatam = at behind, following; viiram lakSmi vardhanam = valiant one, glory-enriching one; samiipa stham lakSmaNam near, at hand, to Lakshmana, abraviit = said.
Then the lotus-eyed Rama said this to his follower Lakshmana who is a valiant and glory-enriching one and who is near at hand. [4-11-77]
snigdha patrā yathā vṛkṣā yathā kṣāntā mṛga dvijāḥ |
āśramo na atidūrastho maharṣer bhāvita ātmanaḥ || 4-11-78
78. vR^ikSaa yathaa snigdha patraa = trees, as to how, have velvety, leaves; mR^iga dvijaaH yathaa kSaantaa = animals, birds, as how, unwearied; [gauging by this] bhaavita aatmanaH maharSeH = one with contemplative-soul, of great sage; aashramaH na ati duura sthaH = hermitage, not, very, far, it is situated.
"As to how the trees are appearing with velvety leaves, and as to how the animals and birds appear unwearied, thus gauging by this it appears that the hermitage of that contemplative soul Agastya is situated not very far from here. [4-11-78]
agastya iti vikhyāto loke svena eva karmaṇā |
āśramo dṛśyate tasya pariśrānta śrama apahaḥ || 4-11-79
79. svena karmaNaa eva = by his own, deed, only; agastya iti = Agastya, thus; vikhyaataH loke = he who is renowned, in world; tasya pari shraanta shrama apahaH = his, wearied one's, weary, alleviates; aashramaH dR^ishyate = hermitage, it appears to be.
"He who by his own deed is renowned in the world as Agastya, the stopper of mountain, it appears to be his hermitage that alleviates the weary of wearied ones. [4-11-79]
The name Agastya is cleavable like aga+ stha mountain, who stayed, stopped from excessive growth.
prājya dhūma ākula vanaḥ cīra mālā pariṣkṛtaḥ |
praśānta mṛga yūthaḥ ca nānā śakuni nāditaḥ || 4-11-80
80. praajya dhuuma aakula vanaH = huge, with smoke, overrun by, forest [nearby hermitage]; ciira maalaa pariSkR^itaH = jute cloths, garlands, overstuffed with; prashaanta mR^iga yuuthaH ca = peaceful, deer, herds, also overcrowded with; naanaa shakuni naaditaH = divers, birds, sonority [overloaded with.]
"The forest nearby this hermitage is overrun by huge smoke from altars of fire, overstuffed with the garlands of jute cloth, overcrowded with the herds of peaceful deer, and also overloaded with sonority of the birds. [4-11-80]
nigṛhya tarasā mṛtyum lokānām hita kāmyayā |
dakṣiṇā dik kṛtā yena śaraṇyā puṇya karmaṇā || 4-11-81
81. nigR^ihya tarasaa mR^ityum = impeding, by might, death; lokaanaam hita kaamyayaa = for worlds, well-being, wishing; dakSiNaa dik = southern, extent; kR^itaa yena sharaNyaa = made, by whom, liveable; puNya karmaNaa = pious, deeds.
"He who impeding death by his yogic might and wishing well-being for worlds made this southern extent a liveable province by his pious deeds, his hermitage is this. [4-11-81]
There is some problem in copying. These stanzas of verse have already appeared above at 4-11-54.
tasya idam āśrama padam prabhāvād yasya rākṣasaiḥ |
dik iyam dakṣiṇā trāsād dṛśyate na upabhujyate || 4-11-82
82. yasya = whose; prabhaavaat = by influence; raakSasaiH iyam dakSiNaa dik = by demons, this, southern, quarter; traasaat dR^ishyate = appallingly, is seen [behold]; na upa bhujyate = not, enjoyed [even they fear to live here]; idam tasya aashrama padam = this one, his Agastya's, hermitage.
"Under whose influence the demons behold this southern quarter appallingly, and they do not even venture to live here, such a sage Agastya's hermitage is this. [4-11-82]
yadā prabhṛti ca ākrāntā dig iyam puṇya karmaṇā |
tadā prabhṛti nir vairāḥ praśāntā rajanī carāḥ || 4-11-83
83. yadaa prabhR^iti = when, from; puNya karmaNaa = pious, deeded one iyam dik aakraantaa = this, quarter, is taken possession; tadaa prabhR^iti= from, then; rajanii caraaH nir vairaaH pra shaantaaH [abhavat] = night, walkers, without, feud, they calmed down.
"And from when that pious deeded Agastya took possession of this quarter, from then on the night walkers are calmed down and remained without feud. [4-11-83]
nāmnā ca iyam bhagavato dakṣiṇā dik pradakṣiṇā |
prathitā triṣu lokeṣu durdharṣā krūra karmabhiḥ || 4-11-84
84. pra dakSiNaa = verily, worthiest one [dakshiNa also means yogya, nipuNa, kushalii - expert, befitting one, dextrous one]; iyam dakSiNaa dik = this, southern, quarter; bhagavataH naamnaa = of godly-saint Agastya, in the name of; prathitaa triSu lokeSu = is known, in three, worlds; kruura karmabhiH = for those with cruel deeds; dur dharSaa = remained unattackable.
"This very worthy southern quarter is known in the name of that godly saint Agastya and this remained unattackable to the demons with cruel deeds. [4-11-84]
mārgam niroddhum satatam bhāskarasya acala uttamaḥ |
saṃdeśam pālayan tasya viṃdhya śailo na vardhate || 4-11-85
ayam dīrgha āyuṣaḥ tasya loke viśruta karmaṇaḥ |
agastyasya āśramaḥ śrīmān vinīta mṛga sevitaḥ || 4-11-86
85. shriimaan = glorious one; vi niita mR^iga [jana] sevitaH = well, behaved, by animals [by people,] adored by; ayam = this hermitage; bhaaskarasya maargam satatam niroddhum = sun's, path, always, to obstruct [wishing]; acala uttamaH vindhya shailaH = mountain, highest, Vindhya, mountain; yasya samdesham paalayan = whose, directive, complying; na vardhate = not, heightening; tasya = of his [of Agastya]; loke vi shruta karmaNaH = in world, one with renowned, deeds; diirgha aayuSaH = long, aged one's; [ayam = this one is ]; agastyasya aashramaH = Agastya's, hermitage.
"Complying which sage's directive Mt. Vindhya ceased to heighten in order not to obstruct the path of the sun, such sage's hermitage is this who is renowned in the world by his deeds and whose longevity is inestimable, hence this glorious hermitage is adored by well-behaved animals and humans as well. [4-11-85, 86]
The name Agastya is derived from a famous act of this Sage. Mt. Meru is the highest peak on earth. By its nature it grows day by day, and stands first to be saluted by the rising sun in east every day. Jealous of this Mt. Meru, Mt. Vindhya started to rise to exceed the height of Mt. Meru, thus obstructing the sun's path. Then the day changed for night and the travel of Sun and Moon, the performance of Vedic rituals, which are bound by the solar lunar movement, went topsy-turvy. Then the gods prayed Agastya to do something to decrease the height of Mt. Meru. Agastya and his wife then were coming to Mt. Vindhya and seeing its height, he requested Mt. Vindhya, "Oh, Mountain King Vindhya, myself and my wife are going southward, and we are not able to climb this much height... kindly lower yourself, so that we old people climb you and go to the other side..." Mt. Vindhya being an ardent worshipper of sages and saints immediately lowered his height to the ground level, so that the old couple need not climb but just walk over him. Agastya and his wife on coming to the southern side of the mountain again requested Mt. Vindhya to be at this height only, for they will be returning soon to north. Mt. Vindhya readily agreed for that also, and it is lying like that even today. Because Agastya did not return to north on coming to south Mt. Vindhya is still believed to be at ground level. Thus the solar and lunar movement, seasons' revolve, Vedic calendars etc. are again put to normalcy. Thus the name Agastya, aga stha mountain, stopper, agam sthaasyati or, stabhnaati iti agastyaH. He played an important role in uplifting southern regions of India, namely Dravidian cultures. Hid wife is Lopaamudra, the saintly lady will be quoted in Lalitha Sahasra Naamaavali. The thousand name of Mother Universe.
eṣa loka arcitaḥ sādhuḥ hite nityam rataḥ satām |
asmān adhigatān eṣa śreyasā yojayiṣyati || 4-11-87
87. loka arcitaH = by world, esteemed; saadhuH = gentle one; eSa sataam hite nityam rataH = he, in respect of sagacious ones, always, interested; adhi gataan asmaan shreyasaa yoja yiSyati = when we go to him, for us, beneficence, he accords.
"He that gentle sage who is always interested in the respect of sagacious ones is thus an esteemed one in the world, and for us when we approach him he accords beneficence. [4-11-87]
ārādhayiṣyāmi atra aham agastyam tam mahāmunim |
śeṣam ca vana vāsasya saumya vatsyāmi aham prabho || 4-11-88
88. prabho = oh, adept one Lakshmana; aham atra tam mahaa munim agastyam aaraadhayiSyaami = I, there, him, the great sage, Agastya, I wish to worship; saumya = oh, gentle one; vana vaasasya sheSam aham vatsyaami = forest, dwelling, remainder of, I, [here] will live.
"Oh, adept Lakshmana, I wish to worship that great saint Agastya therein that hermitage, and oh, gentle one, I think of living the remainder of forest living here only. [4-11-88]
atra devāḥ sagandharvāḥ siddhāḥ ca parama ṛṣayaḥ |
agastyam niyata āhārāḥ satatam paryupāsate || 4-11-89
89. atra devaaH = there, gods; sa gandharvaaH siddhaaH ca = with, gandharva-s, siddha-s, also; parama R^iSayaH = exalt, sages; niyata aahaaraaH = controlled, dietary habits [by which he gained a regulatory self-discipline'; agastyam = at Agastya; satatam = always; pari upaasate = they worship.
"There gods with gandharva-s, siddha-s, exalted sages will be worshipping Agastya who is self-regulating self-disciplinary. [4-11-89]
na atra jīvet mṛṣāvādī krūro vā yadi vā śaṭhaḥ |
nṛśaṃsaḥ pāpa vṛtto vā muniḥ eṣa tathā vidhaḥ || 4-11-90
90. mR^iSaa vaadii = lie, teller [liar]; kruuraH vaa = cruel one, either; yadi vaa = or, else; shaThaH = deceiver; nR^i shamsaH = man, torturer; papa vR^ittaH vaa = sinful, in behaviour, either; atra na jiivet = there, not, he will be able to live; eSa muniH tathaa vidhaH = this, sage is, of that, nature.
"There no liar can live, nor a savage, nor even a deceiver, nor a man-torturer, nor one with sinful behaviour, for that sage is of that nature. [4-11-90]
atra devāḥ ca yakṣāḥ ca nāgāḥ ca patagaiḥ saha |
vasanti niyata āhārā dharmam ārādhayiṣṇavaḥ || 4-11-91
91. atra devaaH ca yakSaaH ca naagaaH ca patagaiH saha = there, gods, yaksha-s [celestials,] naagaa-s [reptiles,] pataga-s [birds,] together; vasanti = live; niyata aahaaraa = with controlled, dietary; dharmam = of dharma; aaraadha yiSNavaH = worship, wishing to.
"There the gods, celestials, reptiles, birds live together wishing to worship the Absolute with self-discipline. [4-11-91]
atra siddhā mahātmāno vimānaiḥ sūrya sannibhaiḥ |
tyaktvā dehān navair dehaiḥ svar yātāḥ parama ṛṣayaḥ || 4-11-92
92. atra siddhaa mahaatmaanaH = there, accomplished, great souls; vimaanaiH suurya samnibhaiH = by aircrafts, sun, similar to; tyaktvaa dehaan = relinquishing, [mortal] bodies; navaiH dehaiH = with new, [celestial] bodies; svar yaataaH = to heavens, rode on; parama R^iSayaH = blest, sages.
"There the blest and great souls of accomplished ascesis rode to heavens by aircrafts similar to sun in resplendence, on relinquishing their mortal bodies here and on obtaining new bodies. [4-11-92]
yakṣatvam amaratvam ca rājyāni vividhāni ca |
atra devāḥ prayacchhanti bhūtaiḥ ārādhitāḥ śubhaiḥ || 4-11-93
93. shubhaiH bhuutaiH atra aaraadhitaaH devaaH = by auspicious beings, there, worshipped, gods; yakSatvam = state of celestials; amaratvam ca = immortality; raajyaani vividhaani ca = realms, many a, also; pra yacChanti = they will endow.
"There gods will endow the state of celestials or immortals, or many realms of divine living to those auspicious beings that worship them. [4-11-93]
āgatāḥ sma āśrama padam saumitre praviśa agrataḥ |
nivedaya iha mām prāptam ṛṣaye saha sītayā || 4-11-94
94. saumitre = oh, Soumitri; aagataaH sma aashrama padam = arrived at, we are, at hermitage's, threshold; pravisha agrataH = you enter, firstly; maam siitayaa saha iha praaptam = me, Seetha, along with, here, arrived; nivedaya = you submit; R^iSaye = to Sage;
"We arrived at the threshold of the hermitage, oh, Soumitri, you enter firstly and submit to Sage Agastya about my arrival at this place along with Seetha. [4-11-94]
This is an important point of Rama's speaking to Lakshmana for a protocol to enter the hermitage. Earlier all the three used to enter together, releasing bowstrings and in all their submissiveness. But here Rama wants to follow an imperial protocol to announce his arrival there. Rama is said to have asked Lakshmana to inform the sage that karta subject to eliminate - himself; and the object, or the instrument to eliminate Ravana, namely Seetha have come. Rama says in above verses that he would like to spend rest of the exile here in this hermitage. But Sage Agastya later asks him to proceed to Panchavati, i.e., towards the dominions of demons. For that and for keeping the sage informed about the arrival of time to eradicate Ravana, Rama seeks this protocol.
iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe ekādaśaḥ sargaḥ
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© 2001, Desiraju Hanumanta Rao, [Revised : March '04]