Rama perceives good omens of victory, but to safeguard Seetha he sends her away with Lakshmana to take shelter in a mountain's cave till the war is over. Then he adopts a furious nature to annihilate demons. Gods and divinities watch from heavens as to how a war can occur between one against fourteen thousand demons.
āśramam prati yāte tu khare khara parākrame |
tān eva autpātikān rāmaḥ saha bhrātrā dadarśa ha || 3-24-1
1. khara paraakrame khare = of fierce, valour, Khara; aashramam prati yaate tu = hermitage, towards, started, while; raamaH bhraatraa saha = Rama, brother, along with; autpaatikaan = auguries; taan eva = them, only [those that appeared to Khara]; dadarsha ha = seen, indeed.
While fiercely valorous Khara proceeded towards Rama's hermitage, Rama along with his brother Lakshmana has indeed seen the very same auguries which have earlier appeared to Khara. [3-24-1]
tān utpātān mahāghorān rāmo dṛṣṭvā ati amarṣaṇa |
prajānām ahitān dṛṣṭvā vākyam lakṣmaṇam abravīt || 3-24-2
2. mahaa ghoraan taan utpaataan dR^iSTvaa = very, gruesome, them, at bad omens, on looking at; [roma harSaNaan = hair raising ones]; dR^iSTvaa prajaanaam a hitaan = on seeing - perceiving them, for people, to be un, propitious to Lakshmana,; ati amarSaNaH = in high, resent; raamaH lakSmaNam vaakyam abraviit = Rama, sentence, said to.
On looking at those very gruesomely bad omens, and perceiving them to be unpropitious to people, Rama spoke this sentence to Lakshmana. [3-24-2]
imān paśya mahābāho sarva bhūta apahāriṇaḥ |
samutthitān mahā utpātān saṃhartum sarva rākṣasān || 3-24-3
3. mahaabaahuH = oh, dextrous brother; sarva bhuuta apahaariNaH = all, beings, that can annihilate; sarva raakSasaan = all, demons; sam hartum = complete, to eliminate; samutthitaan = arisen; imaan mahaa utpaataan = these, great, indications; pashya = you see.
"Oh, dextrous Lakshmana, for the complete elimination of all the demons these great indications have arisen, as though betokening the annihilation of all beings. See them. [3-24-3]
amī rudhira dhārāḥ tu visṛjaṃto khara svanāḥ |
vyomni meghā nivartante paruṣā gardabha aruṇāḥ || 3-24-4
4. rudhira dhaaraaH = blood, streams, but; vi sR^ijantaH = copiously showering; khara svanaaH = with braying, thunderous; paruSaa gardabha aruNaaH = stark, ass-like, in reddish-grey tint; amii meghaa tu = these, clouds, on their part; vyomni ni vartante = in skies, clouds, moving - hovering.
"On their part these clouds are hovering on the sky with stark reddish-grey tint, thunderously braying and copiously showering streams of blood. [3-24-4]
sa dhūmāḥ ca śarāḥ sarve mama yuddha abhinanditāḥ |
rukma pṛṣṭhāni cāpāni viceṣṭante vicakṣaṇa || 3-24-5
5. yuddha abhi nanditaaH [mahaa yuddha abhinandinaH] = war, towards, ecstatic; sarve mama sharaaH = all, my, arrows; sa dhuumaaH ca = with, fumes, too - incensed to fuming; rukma pR^iSThaani caapaani = golden plated, at their backside, bows; vicakshaNa = telling apart; vi ceSTante [viveSTante] = verily, gesturing - incessantly spurring.
"All my arrows too are incensed to fuming in an ecstasy towards a war, and dorsally gold-plated bows of mine are incessantly spurring to hook up those arrows, telling apart the impeding conflict. [3-24-5]
yādṛśā iha kūjanti pakṣiṇo vana cāriṇaḥ |
agrato naḥ bhayam prāptam saṃśayo jīvitasya ca || 3-24-6
6. iha = here; vana caariNaH pakSiNaH = forest, moving, birds; yaa dR^ishaaH = in which sort of [birds]; kuujanti = [that are] shrieking; by that; naH agrataH bhayam praaptam = for us, up ahead, danger, is coming on; jiivitasya samshayaH ca = of lives, uncertainty, too.
"Judging by the kind of wild birds that are shrieking here, danger is up ahead and coming upon us, along with uncertainty of our lives. [3-24-6]
saṃprahāraḥ tu sumahān bhaviṣyati na saṃśayaḥ |
ayam ākhyāti me bāhuḥ sphuramāṇo muhur muhuḥ || 3-24-7
saṃnikarṣe tu naḥ śūra jayam śatroḥ parājayam |
suprabham ca prasannam ca tava vaktram hi lakṣyate || 3-24-8
7, 8. su mahaan sam prahaaraH tu bhaviSyati = very, great - critical riotous, conflict, for its part, will occur; na samshayaH = no, doubt; shuura = oh, brave one; muhuH muhuH = again, again; sphuramaaNaH = throbbing; ayam me baahuH = this, my, arm; sannikarSe = in the vicinity; naH jayam = our, victory; shatroH paraajayam = for enemies, defeat; aakhyaati = telling; tava vaktram = your, face; su prabham ca prasannam ca = well, glowing, also, brightened, also; lakSyate hi = appearing, for sure.
"This right hand of mine is indicating by its repeated throbbing that a critical and riotous conflict is going to occur, no doubt, but oh brave one, our victory and defeat to the enemies are also in vicinity, and for sure, your face is also appearing brightish and aglow, which itself is a good omen. [3-24-8] [3-24-7, 8]
udyatānām hi yuddhārtham yeṣām bhavati lakṣmaṇaḥ |
niṣprabham vadanam teṣām bhavati āyuḥ parikṣayaḥ || 3-24-9
9. lakSmaNaH = Lakshmana; yuddha artham hi udyataanaam = for conflict, purpose of, indeed, who are poised for; yeSaam vadanam = whose, face; niS prabham bhavati = without, lustre, it becomes; teSaam = their; aayuH pari kSayaH bhavati = longevity, completely, dwindle, it will be - death looms large on their longevity.
"If the faces of those that are poised for a conflict loose lustre, deem that the death is looming large on their longevity too. [3-24-9]
rakṣasām nardatām ghoraḥ śrūyate ayam mahādhvaniḥ |
āhatānām ca bherīṇām rākṣasaiḥ krūra karmabhiḥ || 3-24-10
10. nardataam rakshasaam = uproar, of demons; raakshasaiH kruura karmabhiH = by demons, with fiendish, activities; aahataanaam bheriiNaam ca = drumming, war-drums, also; ghoraH = horrible - ear-splitting; ayam = this; mahaa dhvaniH = great - nasty, noise; shruuyate ca = is audible, also.
"This nasty noise which we hear pertains to the uproar of demons, and even to the drumming of war drums by the demons of fiendish activities, and this is ear-splitting. [3-24-10]
anāgata vidhānam tu kartavyam śubham icchhatā |
āpadam śaṃkamānena puruṣeṇa vipaścitā || 3-24-11
11. aapadam shankamaanena = danger, misgiving; shubham icChataa = by well, wisher; vi pashcitaa = verily, analysing one - by talented one; puruSeNa = by a person; an aagata vidhaanam = not, come yet - for imminent situation; kartavyam tu = procedure [preventive measures,] alone [be effectuated.]
"Preventive measures are to be effectuated for any imminent situation by any well-wishing person, or by a person with misgivings about a danger, or by a person of talent. [3-24-11]
The meaning can otherwise be rendered as: 'If any misgivings are caused by an imminent danger a well-wisher and intellectual person shall effectuate preventive measures...' but this becomes more self-centred and cannot become a maxim or axiom.
tasmāt gṛhītvā vaidehīm śara pāṇiḥ dhanur dharaḥ |
guhām āśraya śailasya durgām pādapa saṃkulām || 3-24-12
12. tasmaat = therefore; vaidehiim gR^ihiitvaa = Vaidehi, on taking; shara paaNiH dhanur dharaH = arrows, [ready at] hand, bow, wielding; shailasya = of mountain; paadapa samkulaam = with trees, overgrown; durgaam guhaam aashraya = impassable, cave, take shelter.
"Hence, wield your bow, keep arrows ready at hand, and taking Vaidehi with you seek shelter in a impassable cave of a mountain overgrown with trees. [3-24-12]
pratikūlitum icchhāmi na hi vākyam idam tvayā |
śāpito mama pādābhyām gamyatām vatsa mā ciram || 3-24-13
13. idam vaakyam= this, word; tvayaa prati kuulitum = by you, to be gainsaid; na icChaami hi = not, I wish, indeed; vatsa = oh, boy; mama paadaabhyaam shaapitaH [asi = you are] = by my, pair of feet, you are sworn - have honour on my feet; gamyataam maa ciram = be gone, not, lately.
"I wish you to gainsay me for this word of mine, my boy, have honour on my feet and be gone not before long. [3-24-13]
tvam hi śūraḥ ca balavān hanyā etān na saṃśayaḥ |
svayam nihantum icchhami sarvān eva niśācarān || 3-24-14
14. tvam shuuraH ca = you, are a stalwart, also; balavaan = forceful one; etaan hanyaa hi = them [demons,] you can eliminate, for sure; na samshayaH = no, doubt; tu = but; sarvaan nishaacaraan eva = all of the, night-walkers demons, thus; svayam nihantum icChami = personally, to eliminate, I long to.
"You are a stalwart, a forceful one, and for sure you can eliminate them all, it is doubtless, but I long to eliminate all of the nightwalkers, personally" Rama said thus to Lakshmana. [3-24-14]
evam uktaḥ tu rāmeṇa lakṣmaṇaḥ saha sītayā |
śarān ādāya cāpam ca guhām durgām samāśrayat || 3-24-15
15. raameNa evam uktaH = by Rama, thus, one who is said; lakSmaNaH = Lakshmana; sharaan caapam ca = arrows, bow, also; aadaaya = on taking; saha siitayaa = along with, Seetha; durgaam guhaam samaashrayat = unreachable, in cave, took shelter.
When Rama said to him that way, Lakshmana picked up his bow and arrows, and together with Seetha he took shelter in an unreachable cave. [3-24-15]
This episode of sending away Seetha and Lakshmana has got three reasons in the complex of She-He-Me. 1] One is that this Seetha is to be sent away from that prospective battlefield, because Seetha is untrained for warfare like Rama's third mother Kaikeyi. Secondly, whenever Seetha is present we see no killings or slayings in Ramayana, because she, as Goddess Lakshmi, condones any sinner and accords salvation. As such, there may be a probability of not only hindering war, but there may be her blessing to every demon with a free passage to heaven, of which Rama becomes a helpless onlooker. 2] Second reason is that this Lakshmana is intolerant of any assault on his brother or sister-in-law and colloids head-on with the aggressors, which may lead Lakshmana up to Lanka to confront even Ravana. That being the snakily aggressive nature of Lakshmana, Rama bids him to go away before any happening, or any further dialogue is given to Lakshmana. 3] Third is that Rama is the first one to promise the sages and saints to eradicate demons for himself, for which Seetha nags him not to wage a causeless war. Therefore, if Rama is going to hide in any cave camouflaged by trees along with Seetha, and Lakshmana goes on warring, the very character of Rama is at stake. Thus, as promised to sages and saints Rama alone wanted to trigger off the elimination process of demons. That is why Rama breathes fresh air saying "good riddance" in next verse.
tasmin praviṣṭe tu guhām lakṣmaṇe saha sītayā |
hanta niryuktam iti uktvā rāmaḥ kavacam āviśat || 3-24-16
16. tasmin lakSmaNe = that, Lakshmana; siitayaa saha guhaam praviSTe tu = Seetha, along with, in cave, on entering, but; raamaH = Rama; hanta = thank goodness; nir yuktam = minus, with them - good riddance, good idea; iti uktvaa = thus, saying [to himself]; kavacam aavishat = armour, shield, entered - donned.
On Lakshmana's entering into cave along with Seetha, Rama said to himself, "thank goodness, it is a good-idea!" and thus saying he donned his shield. [3-24-16]
sa tena agni nikāśena kavacena vibhūṣitaḥ |
babhūva rāmaḥ timire mahān agnir iva utthitaḥ || 3-24-17
17. agni nikaashena = fire, in brilliance; tena kavacena vi bhuuSitaH = by that, armour, well, bedecked - which actually is a meaningless protection for Rama; saH raamaH = he, that Rama; timire utthitaH = in utter darkness, up-shot; vi dhuumaH = without, fumes; agniH iva = fire, as with; babhuuva = he became - shone forth.
Well bedecked in a shield that has fire-like brilliance that Rama shone forth like a fumeless conflagration up-shot in utter darkness. [3-24-17]
sa cāpam udyamya mahat śarān ādāya vīryavān |
saṃbabhūva avasthitaḥ tatra jyā svanaiḥ pūrayan diśaḥ || 3-24-18
18. viiryavaan = valorous one; saH = he that Rama; mahat caapam udyamya = imposing bow, on raising up; sharaan aadaaya arrows, drawing up; jyaa svanaiH = bowstring, by sound of; dishaH puurayan = directions, while filling; tatra avasthitaH = there, he stood; sam babhuuva = he became - he firmed up.
On raising his imposing bow and drawing arrows, that valorous Rama firmed up and stood there, filling all the directions with the tinny sounds of bowstring. [3-24-18]
tato devāḥ sagandharvāḥ siddhāḥ ca saha cāraṇaiḥ |
sameyuḥ ca mahātmano yuddha darśana kāṃkṣayā || 3-24-19
19. tataH = then; sa gandharvaaH devaaH = with, gandharva-s gods; mahaatmanaH siddhaaH ca caaraNaiH saha = great-souls, siddha-s, carana-s, along with; yuddha darshana kaankshayaa = war, to see, aspiring to; sam eyuH ca = together, came, also.
Gods with gandharva-s and great-souled siddha-s along with carana-s have then met one another and came there aspiring to see the war. [3-24-19]
ṛṣayaḥ ca mahātmano loke brahmarṣi sattamāḥ |
sametya ca ūcuḥ sahitāḥ te anyonyam puṇya karmaṇaḥ || 3-24-20
20. mahaatmanaH R^iSayaH ca = great-souls, sages, also; loke brahmarSi sattamaaH = those that are there in worlds, Brahma-sages, eminent ones; puNya karmaNaH = those with pious, exploits; sametya = came together; anyaH anyam = other, to other [one another]; sahitaaH = on meeting; uucuH = they talked.
The great-souled sages and those that are known in worlds as eminent Brahma-sages, on their coming together those beings of pious exploits spoke to one another, among themselves. [3-24-20]
svasti go brāhmaṇānām ca lokānām ca iti saṃsthitāḥ |
jayatām rāghavo yuddhe paulastyān rajanī carān || 3-24-21
cakra hasto yathā yuddhe sarvān asura pu.ṃgavān |
21, 22a. go braahmaNebhyaH = for cows, Brahmans; ye lokaanaam sam sthitaaH = those, in worlds, well, abiding in; svasti astu = good, may betide; raaghavaH = Raghava [sankhye = in war]; rajanii caraan paulastyaan = [these] night walkers, belonging to Pulastya dynasty; jayataam = shall triumph over; cakra hastaH viSNuH = disc, handler, Vishnu; yuddhe sarvaan asura pungavaan = in war, all, demons, mighty ones; iti uucuH = thus, said.
"Let good betide cows, Brahmans and those people that are abiding in all the worlds. Raghava shall be victorious in the war over the clansmen of Sage Paulastya, the nightwalkers." Thus they talked among themselves. [3-24-21]
evam uktvā punaḥ pra ūcuḥ ālokya ca parasparam || 3-24-22
caturdaśa sahasrāṇi rakṣasām bhīma karmaṇām |
ekaḥ ca rāmo dharmātmā katham yuddham bhaviṣyati || 3-24-23
22b, 23. evam uktvaa = thus, on saying; aalokya ca parasparam = on seeing, at each other; punaH pra uuchuH = again, they well, said; bhiima karmaNaam rakSasaam = of fiendish, deeds, demons [force is]; catur dasha sahasraaNi = four, ten, thousand [fourteen thousand]; dharmaatmaa raamaH ca ekaH = virtue-souled, Rama, also, one [only]; yuddham katham bhaviSyati = war, how, results in.
Thus speaking they also well-said again, looking at each other "the demons of fiendish deeds are fourteen thousand in number and this virtue-souled Rama is solitary... what would be the result of this war!" Thus the sages discussed among themselves. [3-24-22b, 23]
iti rājarṣayaḥ siddhāḥ sa gaṇāḥ ca dvijarṣabhāḥ |
jāta kautūhalāt tasthur vimānasthāḥ ca devatā || 3-24-24
24. raaja rSayaH = kingly-sages; sa gaNaaH siddhaaH = with, assemblages, siddha-s; dvija rSabhaaH = Brahmans, the eminent ones; vimaana sthaaH devataaH ca = on aircraft, staying, gods, also; jaata kautuuhalaat tasthuH = originated, inquisitiveness, tarried there.
Thus the assemblages of kingly-sages, siddha-s and the eminent Brahmans, along with gods that are staying in their aircrafts, tarried there in the firmament peering inquisitively at Rama. [3-24-24]
āviṣṭam tejasā rāmam sa.ṃgrāma śirasi sthitam |
dṛṣṭvā sarvāṇi bhūtāni bhayāt vivyathire tadā || 3-24-25
25. tadaa = then; sangraama shirasi sthitam = war's, head of [forefront,] standing up to; tejasaa aaviSTam raamam = by aura ]of invincibility,] immured, at Rama; dR^iSTvaa = on seeing; sarvaaNi bhuutaani = all, beings; bhayaat vivyathire [vi vyathire] = by dread, verily, in throes of.
Immured in an aura of invincibility Rama is standing up to the war in its vanguard, and then on seeing at him all beings went into the throes of dread. [3-24-25]
rūpam apratimam tasya rāmasya akliṣṭa karmaṇaḥ |
babhūva rūpam kruddhasya rudrasya iva mahātmanaḥ || 3-24-26
26. a kliSTa karmaNaH = without, causing difficulties, lone with such deeds - Rama with unharmful deeds; tasya raamasya = that, Rama's; a pratimam ruupam = un, equalling [nonesuch,] aspect; kruddhasya = infuriated; mahaatmanaH = supreme-souled; rudrasya ruupam iva = Rudra's, aspect, as with; babhuuva = became.
That nonesuch aspect of Rama whose deeds are unharmful to any, has become the aspect of wrathful supreme-souled Rudra. [3-24-26]
The wrathful aspect of Rudra at the time of era ending has chanced on Rama to start the elimination of demonic clan and this is as observed by caaraNaa-s in firmament. caaraNaa-s are those divine beings that journey in heavens in their auspicious paths. Hanuma while jumping the ocean to Lanka treads the path of caaraNaa-s because their footpath is so auspicious. For this skaanda puraaNa has something to tell: rudra tejo vilasitam dR^iShTvaa raama kalebaram | sa~Nkham cakra shuulam ca pinaakam kheTam eva ca | khaTvaam ca ghanTaam Damaru baaNa paasha ankusham tathaa | caapam vajram khaDgam ca parashum traasa kaaraNam | jaya shriyam ca gangaam ca dadR^ishuH siddha caaraNaaH | skaandda puraaNa According to Maheshvara Tiirtha.
iti saṃbhāṣyamāṇo tu deva gaṃdharva cāraṇaiḥ |
tato gaṃbhīra nirhrādam ghora carma āyudha dhvajam ||3-24-27
anīkam yātudhānānām samantāt pratyadṛśyata |
vīra ālāpān visṛjatām anyonyam abhigacchhatām || 3-24-28
cāpāni vispharayatām jṛṃbhatām ca api abhīkṣṇaśaḥ |
vipraghuṣṭa svanānām ca duṃdubhīm ca api nighnatām || 3-24-29
27, 28, 29. iti sam bhaaSyamaaNaH tu = thus, while conversing, but; deva gandharva caaraNaiH = by gods, gandharva-s, carana-s; tataH = then; gambhiira nirhraadam = with boisterous, noise; ghora [varama] carma aayudha dhvajam = having grisly, [shields] skin [shields,] weaponry, war-flags; yaatudhaanaanaam aniikam samantaat = of demons, legions, all over; pratyadR^ishyata = are seen [by gods]; viira aalaapaan visR^ijataam = bravo, cries, spouting out; anyonyam abhigacChataam [abhigarjataam] = at each other, rushing [bawling]; caapaani vispharayataam = with bows, making brassy noise; abhiikSNashaH = too much for; jR^imbhataam ca api = jumping by leaps and bounds, also, even; dundubhiim ca api = drums, also, even; nighnataam = while drumming vi pra ghuSTa = with verily, loud, clamorous; svanaanaam ca = with noise, also [filled the area.]
While gods, gandharva-s, carana-s are conversing thus, then they have seen there the legions of the demons arriving from all over with boisterous noises, spouting cries of bravo, handling their grisly skins, shields, weaponry and war-flags, and onrushing at each other in disarray. With brassy twanging of bows, with the drumming of war drums, and even by their jumping, leaping and bouncing that area is filled with very loud and clamorous noise. [3-24-27, 28, 29]
teṣām sutumulaḥ śabdaḥ pūrayāmāsa tad vanam |
tena śabdena vitrastāḥ śvāpadā vana cāriṇaḥ || 3-24-30
dudruvuḥ yatra niḥśabdam pṛṣṭhato na avalokayan |
30, 31a. teSaam su tumulaH shabdaH = their, highly, brutish, noise; tat vanam puurayaamaasa = that, forest, started to fill; tena shabdena vi trastaaH = by that, noise, verily, panicked; vana caariNaH = forest, ranging; shvaapadaa = brutes; yatra = where; niH shabdam = without, noise - silence is there; to there; pR^iSThataH na avalokayan = at back, not, looking; dudruvuH = dashed off.
When highly brutish cacophony of demons started to fill the forest, that jangling even panicked the brutes ranging in that forest, and those beasts dashed off to other places where silence prevailed, without looking back. [3-24-30, 31a]
tat ca anīkam mahāvegam rāmam samanuvartata || 3-24-31
ghṛta nānā praharaṇam gaṃbhīram sāgaropamam |
31b, 32a. mahaa vegam = highly, speedy - temerarious; ghR^ita naanaa praharaNam = taking, many, assault weapons; gambhiiram saagara upamam = unfathomable - unnavigable [tumultuous,] ocean, in simile; tat aniikam = that, army; raamam = towards Rama; sam anu vartata [sam upa sarpata] = well, near to, steered.
And that foolhardy army of demons which in simile is like an unnavigable ocean steered towards Rama handling many assault weapons. [3-24-31b, 32a]
rāmo api cārayan cakṣuḥ sarvato raṇa paṇḍitaḥ || 3-24-32
dadarśa khara sainyam tat yuddha abhimukho gataḥ |
32b, 33a. raNa paNDitaH = war, expert - Rama; raamaH api = Rama, even; cakSuH sarvataH caarayan = eyes [sight,] all over, spreading - casting; yuddha abhi mukhaH gataH = war, towards, going - lunging at; tat khara sainyam dadarsha = that, Khara's, army, [Rama] has seen.
Casting his sight all-over even that war-expert Rama has seen that army of Khara lunging at a conflict. [3-24-32b, 33a]
vitatya ca dhanur bhīmam tūṇyāḥ ca uddhṛtya sāyakān || 3-24-33
krodham āhārayat tīvram vadhārtham sarva rakṣasām |
33. bhiimam dhanuH vitatya ca = awesome, bow, on stretching, also; tuuNyaaH saayakaan uddhR^itya ca = from quiver, arrows, on whipped out; sarva rakSasaam vadhaartham = all, demons, to eliminate; tiivram krodham aahaarayat = extreme, wrath, he called forth - [adopted a mask.]
Rama stretched his awesome bow to examine the taut of bowstring, and even whipped arrows out of quiver, and then adopted a mask of extreme wrath to eliminate all the demons. [3-24-33]
Rama has no built-in feature of ire or wrath. He has to whip it up at times to show divine fury as a mask. From the start Vishnu is changing get-ups and when Milky Ocean was churned, He became Mohini, and from then on his role-play is continuous in al the incarnations. As said in Bala Kanda 1-1-18: kaalaagni sadR^ishaH krodhe 'resembles like fierce fire in anger...' thus it is a resemblance, not an actuality, even that is unbearable for a glance. atha yuddha samudyata yaatudhaanaanidhaanaaya satvaram udagra kopam aaviShTasya pracaNDa anila dodhuuyamaana jvaalaakalaapa yugaanta anala kalpasya sakala jana duShprekShyasya - - dharmaakuutam Even now, on seeing Rama's unsightly aspect, should these demons fall prostrate before him, there would no loss to their lives. But Khara, as his name itself indicates that he has an asinine mentality, will not yield.
duṣprekṣyaścābhavatkruddhoyugāntāgnirivajvalan - yadvā -
duṣprekṣyaḥ ca abhavat kruddho yugānta agniḥ iva jvalan || 3-24-34
tam dṛṣṭvā tejasā āviṣṭam prāvyathan vana devatāḥ |
34. kruddhaH = one who is enraged; that Rama; jvalan = while blazing; yuga anta agniH iva = era, ending, Fire, like, blazing; duS prekSyaH = un, sightly - frightful-looking; abhavat ca = he became, also; tejasaa aaviSTam = by conflagration, when pervaded; tam dR^iSTvaa = at him [Rama,] on seeing; vana devataaH = pastoral, deities; praa vyathan = very much, annoyed.
And when he is enraged and blazing he became frightful-looking like the blazing Fire at the end of era, and on seeing such a Rama when he is pervaded with conflagration like anger, the pastoral deities are very much annoyed. [3-24-34]
tasya ruṣṭsya rūpam tu rāmasya dadṛśe tadā |
dakṣasya iva kratum hantum udyatasya pinākinī || 3-24-35
35. tataH = then; ruSTsya tasya raamasya ruupam = exasperated, his, that Rama's, aspect; dakshasya kratum hantum = Daksha's, ritual, to destroy; udyatasya = embarked; pinaakinii iva = one who wields Pinaaka bow - namely Rudra, as with; dadR^ishe = appeared.
The all-pacific aspect of that Rama then in his exasperation appeared to be like that of the all-ruinous Rudra, the wielder of bow called Pinaki, namely peaceful Shiva when enraged, at the time of Rudra's embarking on to ruin the Vedic ritual of Daksha Prajaapati. [3-24-35]
tat kārmukaiḥ ābharaṇaiḥ rathaiḥ ca
tat varmābhiḥ ca agni samāna varṇaiḥ |
babhūva sainyam piśita aśaninām
sūrya udaye nīlam iva abhra jālam || 3-24-36
36. pishita ashaninaam tat sainyam = of raw-flesh, eaters, that, army; kaarmukaiH aabharaNaiH rathaiH ca = with bows, embellishments, chariots, also; agni samaana varNaiH = fire, equalling, in colour; tat [taiH] varmaabhiH ca = that, [with those,] armours, also; suurya udaye = of sun, at dawn time; niilam = blue-black; abhra jaalam [abhra bR^indam] = clouds, cluster of; iva = as with; babhuuva = became - varied.
That army of raw-flesh eaters with their bows, embellishments, and chariots, and also with their armours, all glittering with the dazzle of flaming fire, varied into a sky-blue coloured cluster of clouds on which the dazzling sunrays will be glittering at the dawning of the sun. [3-24-36]
The metaphor of cloud-clusters with the demons is to explain that the clouds will evaporate on the advent of fire-like sun at his dawn or rising of Rama to war. The night-walking demons have their powers increased in evening times and dwindled in morning. Thus their fire-like armours will cease to exist when the real Sun's fire [or fire of Rama's arrows] starts to flame, their bows cease to exits if the rainbow-giver comes in, and their flagging ensigns will cease with the ensigncy of raising sun in sky, and ill becomes of them, the evil-doers, after a short while.
iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe catur viṃśaḥ sargaḥ
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© 2002, Desiraju Hanumanta Rao [Revised : June 04]
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