Rama finds Seetha's flowers and footprints, followed by heavy footprints of some male massive demon. On detailed probing there appear some more ruins of a combat between two warriors. Concluding that Seetha is definitely abducted by a massive demon, Rama wants to countermove the universe, even by waging a war with gods.
sa dīno dīnayā vācā lakṣmaṇam vākyam abravīt |
śīghram lakṣmaṇa jānīhi gatvā godāvarīm nadīm || 3-64-1
api godāvarīm sītā padmāni ānayitum gatā |
1, 2a. saH = he [such as he is]; diinaH = a pitiable one; diinayaa vaacaa = with pitiable, voice; lakSmaNam = to Lakshmana; vaakyam abraviit = sentence, said; lakSmaNa = oh, Lakshmana; shiighram godaavariim nadiim gatvaa = quickly, to Godavari, river, on going to; siitaa = Seetha; padmaani aanayitum = lotuses, to fetch; godaavariim = to Godavari; api gataa = whether, gone there; jaaniihi = you know - find out.
A pitiable one, such as he is, he spoke to Lakshmana in a pitiable voice, "Lakshmana, go quickly to River Godavari and find out whether Seetha has gone to Godavari to fetch lotuses..." [3-64-1, 2a]
evam uktaḥ tu rāmeṇa lakṣmaṇaḥ punaḥ eva hi || 3-64-2
nadīm godāvarīm ramyām jagāma laghu vikramaḥ |
2b, 3a. raameNa evam uktaH = by Rama, thus, one who is said; laghu vikramaH = in briskness, becoming valiant one - quickening his pace; lakSmaNaH = Lakshmana; ramyaam godaavariim nadiim = to charming, Godavari, to river; punaH eva hi = again, thus, indeed; jagaama = went to.
When Rama said thus to him Lakshmana again went to the charming River Godavari quickening his pace. [3-64-2b, 3a]
tām lakṣmaṇaḥ tīrthavatīm vicitvā rāmam abravīt || 3-64-3
nainām paśyāmi tīrtheṣu krośato na śṛṇoti me |
3b, 4a. lakSmaNaH = Lakshmana; tiirtha vatiim = she which has many declivities, ghats; taam = her [Godavari]; vicitvaa = having searched; raamam abraviit = to Rama, said; enaam = her - Seetha; tiirtheSu = at declivities, ghats; na pashyaami = not, I am seeing; me kroshataH = by me, [even if] I shouted; [saa = she, Seetha]; na shR^iNoti = not, hearing [she is not replying
Searching at many declivities which River Godavari has on its banks Lakshmana said to Rama, "I do not espy her at ghats, declivities of riverbanks, and she is not replying though I shouted for her. [3-64-3b, 4a]
kam nu sā deśam āpannā vaidehī kleśa nāśinī || 3-64-4
na hi tam vedmi vai rāma yatra sā tanu madhyamā |
4b, 5a. raama = oh, Rama; klesha naashinii = nervousness, neutraliser of; saa vaidehii = she, that Vaidehi; kam [vaa] desham = to which, [or,] place; aapannaa nu = she reached, in fact; saa = she; tanu madhyamaa = body, slender [frailty]; yatra = where [she is]; tam [desham] na vedmi = that [place,] not, I am [not able to] know of - beyond my knowledge]; hi = really.
"In fact, oh, Rama, to which place she that neutraliser of nervousness, namely Vaidehi, has got round to, or where that frailty is, that place is really incomprehensible to me... [3-64-4b, 5a]
lakṣmaṇasya vacaḥ śrutvā dīnaḥ saṃtāpa mohitaḥ || 3-64-5
rāmaḥ samabhicakrāma svayam godāvarīm nadīm |
sa tām upasthito rāmaḥ kva sīte iti evam abravīt || 3-64-6
5b, 6. raamaH = Rama; lakSmaNasya vacaH shrutvaa = Lakshmana's, words, on listening; diinaH = despaired; santaapa mohitaH = by anguish, stupefied; svayam = personally; godaavariim nadiim = to Godavari, river; sam abhi cakraama = straight, towards, went to; saH raamaH = he, Rama; taam = her [river]; upa sthitaH = nearby, staying; siite kva = Seetha, where [are you]; iti evam abraviit = thus, that way, said [shouted.]
Rama who is already stupefied by anguish is now despaired on listening Lakshmana's words and he personally went straight to River Godavari, and staying nearby that river Rama shouted in this way, "Seetha... where are you?" [3-64-5b, 6]
bhūtāni rākṣasendreṇa vadha arheṇa hṛtām api |
na tām śaśaṃsū rāmāya tathā godāvarī nadī || 3-64-7
7. vadha arheNa = to be eliminated, who deserves to be; raakSasa indreNa = by demons, chief; taam = of her; hR^itaam iti = abducted, thus as; bhuutaani = creatures [that were already asked]; tathaa = likewise; api godaavarii nadii = even [now,] Godavari, river [which is being asked]; raamaaya na shashamsuu = to Rama, not, informed.
The forest creatures which were asked earlier have not said to Rama that a deservedly destructible demagogue of demons has divested him of Seetha, likewise now River Godavari which is now being asked has not informed Rama about Seetha. [3-64-7]
tataḥ pracoditā bhūtaiḥ śaṃsa ca asmai priyām iti |
na ca sā hi avadat sītām pṛṣṭā rāmeṇa śocatā || 3-64-8
8. tataH = then; shocataa raameNa pR^iSTaa = by woeful, Rama, she who is asked; saa = she [Godavari]; priyaam asmai shamsa ca iti = about ladylove, to him, inform, also, thus [tell Rama the fact of Seetha's abduction]; [iti = thus]; bhuutaiH pracoditaa = by [all georgic] beings, [though] impelled; saa = she [Godavari]; siitaam = about Seetha; na avadat = not, said.
Though the woeful Rama has asked her, and even though all the georgic beings impelled her to inform Rama the fact about his ladylove, River Godavari then remained mouthless about Seetha. [3-64-8]
rāvaṇasya ca tat rūpam karmāṇi ca durātmanaḥ |
dhyātvā bhayāt tu vaidehīm sā nadī na śaśaṃsa ha || 3-64-9
9. saa nadii = she, that river; duraatmanaH raavaNasya = of malefic-minded one, of Ravana; tat ruupam = that, form; karmaaNi ca = his manoeuvres, also; dhyaatvaa = recalling; bhayaat tu = owing to fear; vaidehiim = about Vaidehi; na shashamsa ha = not, informed, indeed.
She that River Godavari has not informed Rama about Vaidehi just out of fear on recalling the mien and manoeuvres of malefic-minded Ravana, lest Ravana may drain her away. [3-64-9]
nirāśaḥ tu tayā nadyā sītāyā darśane kṛtaḥ |
uvāca rāmaḥ saumitrim sītā darśana karśitaḥ || 3-64-10
10. siitaa a darshana karshitaH = Seetha, in not, appearance, who is run-down; raamaH = such Rama; tayaa nadyaa tu = by her, by that river, on her part; siitaayaa = of Seetha; darshane = regarding getting a glimpse of her; nir aashaH kR^itaH = without, hope, rendered as; saumitrim uvaaca = to Soumitri, spoke.
Rama who is already in a rundown condition owing to the non-appearance of Seetha, is further rendered as a hopeless being by River Godavari in the matter of his catching a glimpse of Seetha, and such a Rama spoke to Saumitri. [3-64-10]
eṣā godāvarī saumya kiṃcan na pratibhāṣate |
kim nu lakṣmaṇa vakṣyāmi sametya janakam vacaḥ || 3-64-11
mātaram caiva vaidehyā vinā tām aham apriyam |
11, 12a. saumya = oh, kind Lakshmana; eSaa godaavarii = this, Godavari; kimcan na prati bhaaSate = anything, not, in turn, talking - replying; lakSmaNa = oh, Lakshmana; vaidehyaa vinaa = Vaidehi, without; aham = I; janakam sametya = king Janaka, on meeting; maataram caiva = mother [Vaidehi's mother-in-law, Kausalya,] also thus; a priyam = not, pleasant [word]; [taam = to them]; kim nu = what, really; vacaH = word; vakSyaami = I have to say.
"Oh, kind Lakshmana, this Godavari is talking to me anything but a reply. In the absence of Vaidehi, oh Lakshmana, really what is that unpleasant word I have to say to Vaidehi's father king Janaka, also thus to Vaidehi's mother-in-law and my mother Kausalya, when I meet them! [3-64-11, 12a]
yā me rājya vihīnasya vane vanyena jīvataḥ || 3-64-12
sarvam vyapanayat śokam vaidehī kva nu sā gatā |
12b, 13a: raajya vihiinasya = kingdom, one who is destitute of; vane vanyena jiivataH = in forests, on forest produce, surviving; me sarvam shokam = my, all, anguish; yaa vaidehii = which, Vaidehi; vyapanayat = led away [who is a remover]; saa kva gataa nu = she, to where, went to, really.
"Which Vaidehi is the remover of all my sadness who am a destitute of kingdom and surviving in forests on forest produce, such as she is, where has she gone, really! [3-64-12b, 13a]
jñāti varga vihīnasya rāja putrīm apaśyataḥ || 3-64-13
manye dīrghā bhaviṣyanti rātrayo mama jāgrataḥ |
13b, 14a. GYaati varga vihiinasya = relative, folk, without [though distanced from]; raaja putriim a pashyataH = king's, daughter, not, seen; jaagrataH = awaking [while becoming sleepless]; mama raatrayaH = to me, nights; diirghaaH bhaviSyanti manye = lengthy, they will become, I think.
"Though I am distanced from my relatives I deemed that princess Seetha alone would be an evermore relative of mine. But now when that princess alone is unseen I deem that my sleepless nights would be lengthy. [3-64-13b, 14a]
maṃdākinīm janasthānam imam prasravaṇam girim || 3-64-14
sarvāṇi anucariṣyāmi yadi sītā hi labhyate |
14b, 15a: mandaakiniim janasthaanam = Godavari, Janasthaana; imam = this; pra sravaNam girim = with many, rapids, mountain; sarvaaNi = all [places]; anu cariSyaami = in tow [of Seetha,] I wish to ramble - I will search; yadi siitaa hi labhyate = if [perhaps,] Seetha, indeed, available.
"I will search all these places of Godavari, Janasthaana and this mountain with many rapids, perhaps Seetha may be available somewhere. [3-64-14b, 15a]
River Mandakini is River Ganga and here River Godavari is said as Ganga as there are five Ganga-s panca gangaa Cauvery, Tungabhadra, Krishna Veni, Gautami [namely Godavari,] Bhaagiirathi. in Southern India and these are held sacred on par with River Ganga.
ete mahā mṛgā vīra mām īkṣante punaḥ punaḥ || 3-64-15
vaktu kāmā iha hi me iṃgitāni anupalakṣaye |
15b, 16a. viira = oh, brave one; ete mahaa mR^igaa = all these, burly, animals; punaH punaH [muhurmuhuH] maam iikshante = again, again, me, they are seeing; ingitaani anupalakshaye = [when their] body language, on gauging by; me vaktu kaama iha hi = to me, to say [something,] they desire, now - as it were.
"Now all these burly animals are repeatedly looking at me as though to speak to me, oh, brave Lakshmana, this I reckon with their body language as it were. [3-64-15b, 16a]
tān tu dṛṣṭvā naravyāghra rāghavaḥ pratyuvāca ha || 3-64-16
kva sīta iti nirīkṣan vai bāṣpa saṃruddhayā girā |
16b, 17a. naravyaaghra raaghavaH = tigerly-man, Raghava; taan = them - animals; dR^iSTvaa = on seeing; baaSpa samruddhayaa giraa vai = with tears, stifled, voice, indeed; niriikshan = gazing a them; siita kva = Seetha, where is; iti = thus; prati uvaaca ha = to them, asked, at once.
But on seeing them pryingly that tigerly-man Raghava has indeed asked them at once with a voice stifled with tears, "where is Seetha?" [3-64-16b, 17a]
evam uktā narendreṇa te mṛgāḥ sahasā utthitā || 3-64-17
dakṣiṇa abhimukhāḥ sarve darśayanto nabhaḥ sthalam |
maithilī hriyamāṇā sā diśam yām abhyapadyata || 3-64-18
tena mārgeṇa gacchanto nirīkṣanto narādhipam |
17b, 18, 19a. narendreNa = by king the best - Rama; evam uktaaH = thus, said to [asked]; te mR^igaaH sahasaa utthitaa = those, animals, in a trice, rose to their feet; sarve dakshiNa abhi mukhaaH = all of them, south, towards, faced - keeping snouts; nabhaH sthalam darshayantaH = sky, plane, while showing [with snouts]; hriyamaaNaa = one who is being abducted; saa maithilii = she, that Maithili; yam disham abhyapadyata = in which, direction, she chanced to go; tena maargeNa gacChantaH = by that, path, while going; naraadhipam = at lord of people - Rama; niriikshante = they looked [back and stared.]
When that best king has asked, those animals rose to their feet in a trice and facing themselves southward showed skyward with their snouts. And while running in the direction in which Maithili is taken away they are stopping to look back at that lord of people, Rama. Thus they are repeatedly running, stopping and staring at Rama. [3-64-17b, 18, 19a]
yena mārgam ca bhūmim ca nirīkṣante sma te mṛgāḥ || 3-64-19
punaḥ nadanto gacchanti lakṣmaṇena upalakṣitāḥ |
19b, 20a. te mR^igaaH = those, animals; yena = by which [reason]; maargam ca = [southerly] course, also; bhuumim ca = [southerly] terrain, also; niriikshantaH sma = peering at [Rama,] they are; punaH nadantaH gacChanti = again, clamorously, going [adopting the very same southerly course]; lakshmaNena upalakshitaaH = by Lakshmana, [that reason is] ascertained.
By which reason those animals are going in a southerly course on a southerly terrain, and stopping to peer at Rama, and again clamorously adopting the very same southerly course, Lakshmana ascertained that reason. [3-64-19b, 20a]
teṣām vacana sarvasvam lakṣayāmāsa ca ingitam || 3-64-20
uvāca lakṣmaṇo dhīmān jyeṣṭham bhrātaram ārtavat |
20b, 21a. dhiimaan lakshmaNaH = imaginative, Lakshmana; teSaam vacana sarvasvam = their, sentence [language,] essence [lingua franca]; ingitam ca = body language [lingua persona,] even; lakshayaamaasa = started to notice; aarta vat = striver, as a; jyeSTham bhraataram uvaaca = to elder, brother, he spoke.
On noticing the lingua franca and even the lingua persona of those animals, that imaginative Lakshmana spoke to his elder brother, alike a striver striving hard for some information. [3-64-20b, 21a]
kva sīta iti tvayā pṛṣṭā yathā ime sahasā uthitāḥ || 3-64-21
darśayanti kṣitim caiva dakṣiṇām ca diśam mṛgāḥ |
sadhu gacchāvahe deva diśam etām ca nairṛtīm || 3-64-22
yadi tasya āgamaḥ kaścit āryā vā sā atha lakṣyate |
21a, 22, 23a. deva = oh godly brother; ime mR^igaaH = these, animals; kva siita iti = where is, Seetha, thus; tvayaa pR^iSTaa = by you, when asked; sahasaa uthitaaH = quickly, rose up; kshitim caiva = ground [track,] also thus; dakshiNaam disham ca = southern, direction, also; yathaa = as to how; darshayanti = they are showing; gauging by it; etaam nairR^itiim disham = this one, south-west, towards quarter; sadhu gacChaavahe = for sure, we may go; kashchit aagamaH = some, information; yadi tasya [syaat] = whether, about her, [if available, we get it]; atha = or else; saa aaryaa vaa lakshyate = she, noble lady, either, may be seen.
"Oh, godly brother, when you have asked these animals, 'where is Seetha,' they quickly rose to their feet, and as to how they are showing the track on the ground and the southern direction as well, thereby we may, for sure, go south-westward to know whether there is some information about her, or else, even that noble lady herself may be available there..." [3-64-21a, 22, 23a]
bāḍham iti eva kākutsthaḥ prasthito dakṣiṇām diśam || 3-64-23
lakṣmaṇa anugata śrīmān vīkṣyamāṇo vasundharām |
23b, 24a. shriimaan kaakutsthaH = illustrious, Kakutstha Rama; baaDham iti eva = yes, thus, that way [on saying]; lakshmaNa anugata = Lakshmana, followed by; vasundharaam viikshyamaaNaH = earth, while seeing [scrutinising]; dakshiNaam disham prasthitaH = towards southern, direction, he sallied forth.
On saying "Yes!" to Lakshmana that illustrious Rama of Kakutstha sallied forth to southern direction followed by Lakshmana, scrutinising the earth on his walkway. [3-64-23b, 24a]
evam saṃbhāṣamāṇau tau anyonyam bhrātarau ubhau || 3-64-24
vasundharāyām patita puṣpa mārgam apaśyatām |
24b, 25a. evam anyonyam sambhaaSamaaNau = in this way, one-to-one, while conversing; tau ubhau bhraatarau = those, two, brothers; vasundharaayaam = on ground; patita puSpa maargam = fallen, flowers, walkway - a walkway bestrewn with flowers; apashyataam = they have seen.
Those two brothers who are proceeding while discussing among themselves have seen the walkway bestrewn with flowers fallen from a person. [3-64-24b, 25a]
puṣpa vṛṣṭim nipatitām dṛṣṭvā rāmo mahī tale || 3-64-25
uvāca lakṣmaṇam vīro duḥkhito duḥkhitam vacaḥ |
25b, 26a. viiraH raamaH = valiant, Rama; mahii tale = on earth's, surface; nipatitaam = fallen down; puSpa vR^iSTim dR^iSTvaa = flower, drizzle, on seeing; duHkhitaH = anguished one; duHkhitam lakSmaNam = to [equally] anguished, Lakshmana; vacaH uvaaca = [this] word, said.
That valiant Rama who is anguished to see the drizzle of flowers fallen on the surface of earth spoke this word to Lakshmana who is equally anguished. [3-64-25b, 26a]
abhijānāmi puṣpāṇi tāni imāni iha lakṣmaṇa || 3-64-26
apinaddhāni vaidehyā mayā dattāni kānane |
26b, 27a. lakSmaNa = oh, Lakshmana; iha = here [fallen on walkway]; taani = them; imaani = these; puSpaaNi abhijaanaami = flowers, I recognise; kaanane mayaa dattaani = in forest, by me, given - these flowers; vaidehyaa = by Vaidehi; apinaddhaani = tied -tucked in her bun.
"I recognise these flowers that are fallen here, oh, Lakshmana. In forest I gave them to Vaidehi and she tucked these very flowers in her bun. [3-64-26b, 27a]
manye sūryaḥ ca vāyuḥ ca medinī ca yaśaśivini || 3-64-27
abhirakṣanti puṣpāṇi prakurvanto mama priyam |
27b, 28a. suuryaH ca vaayuH ca = sun, also, air, also; yashashivini medinii ca = glorious one, earth, also; mama priyam prakurvantaH = to me, obliging, by doing - proffering a helping hand; puSpaaNi abhi rakshanti = flowers, they are carefully safeguarding; manye = I deem so.
"These flowers are carefully safeguarded by the sun, as they are unwithered yet, by air as they are unswept by it, and by the glorious earth, as they are unspoilt by that, thus I deem that these naturals, sun, air, and earth are really proffering a helping hand to me. [3-64-27b, 28a]
evam uktvā mahābāhuḥ lakṣmaṇam puruṣarṣabham || 3-64-28
uvāca rāmo dharmātmā girim prasavaṇa ākulam |
28b, 29a. mahaabaahuH dharmaatmaa raamaH = dextrous, virtue-souled one, Rama; puruSa rSabham lakSmaNam = best of men, to Lakshmana; evam uktvaa = thus, on saying; prasavaNa aakulam = one that is with rapids, uproarious; girim uvaaca = to mountain, spoke [asked.]
On saying thus to best one among men Lakshmana, that virtue-souled and dextrous Rama asked the mountain that is uproarious with rapids. [3-64-28b, 29a]
kaccit kṣiti bhṛtām nātha dṛṣṭā sarvāṃga suṃdarīm || 3-64-29
rāmā ramye vanod deśe mayā virahitā tvayā |
29b, 30a. kshiti bhR^itaam naatha = earth, among bolstered ones, lord [oh, lordly mountain / oh, king]; ramye = in beautiful; vanaat deshe = wood, lands; maya = by me; virahitaa = without [left out, foregone] sarva anga sundariim = all, limbs, beauteous one; raamaa = a beauty; tvayaa kaccit dR^iSTaa = by you, somehow, is seen.
"Oh, lord among the earth-bolstered mountains, have you somehow seen a beauty by all her limbs, foregone by me in beautiful woodlands?" [3-64-29b, 30a]
This question contains a reply to Rama in a sort of jugglery of words / parsing as in - able was I ere I saw Elba. kshiti bhR^itaam naatha 'of earth, among bolsterers, lord; oh, lordly bolsterer of earth, oh, king Rama; tvyaa virahitaa 'by you, foregone...' maya dR^iSTaa iti kaschit, kaschit= kaama pravedane ' by me, seen...'
Reply of mountain to Rama:"Oh, lordly bolsterer of earth, lord Rama, I have somehow seen a beauty by all her limbs, foregone by you in beautiful woodlands.'
When the question itself becomes an answer it is citra alankaara and the mountain gave that reply in an echo of Rama's verbiage. Rama takes this as a mere echo of the mountain, but not a clear reply, and thus angering at it he wants to splinter it down, as said in next lines.
kruddho abravīt girim tatra siṃhaḥ kṣudra mṛgam yathā || 3-64-30
tām hema varṇām hema aṃgīm sītām darśaya parvata |
yāvat sānūni sarvāṇi na te vidhvaṃsayāmi aham || 3-64-31
30b, 31a. tatra = therein [the matter of unanswered question]; simhaH kSudra mR^igam yathaa = [like a] lion, with a puny, animal, as with; girim = to mountain; kruddhaH abraviit = becoming enraged, he spoke; parvata = oh, mountain; aham = I; te = your; sarvaaNi saanuuni = all, apices; yaavat = sooner than - before; na vidhvamsayaami = not, going to devastate apiece; taam hema varNaam = her, golden, tinged; hema angiim = golden, limbed; siitaam darshaya = Seetha, you show.
Because his question is unanswered he is enraged as with a lion enraging at a puny animal, and then he spoke to the mountain, "show me that golden tinged, golden limbed Seetha, oh, mountain, no sooner than I devastate all your apices, apiece..." [3-64-30b, 31]
evam uktaḥ tu rāmeṇa parvato maithilīm prati |
darśayan iva tām sītām na darśayata rāghave || 3-64-32
32. raameNa = by Rama; maithiliim prati = Maithili, about; evam uktaH = in that way, which is spoken to; parvataH = mountain; taam darshayan iva = her, revealing, as though - by its echo; raaghave = to Raghava; siitaam na darshayata = Seetha, not, revealed.
When Rama spoke to the mountain in this way, that mountain echoed as if it is revealing Seetha, but actually it has not revealed Seetha to Raghava. [3-64-32]
When the mountain replied echoing the same words of Rama, Rama deemed it silent on other account of Seetha, but just said 'I have seen Seetha...' Hence, that mountain said anything but a proper indication, thus it has dishonoured Rama - Maheshvara Tiirtha. The mountain appeared to have said something but kept mum on other details - Govindaraja. In either way it silent on other details for fear of later time atrocity of Ravana, thereby Rama wanted to subject it to his arrows atrocity, now itself.
tato dāśarathī rāma uvāca śiloccayam |
mama bāṇa agni nirdagdho bhasmī bhūto bhaviṣyasi || 3-64-33
asevyaḥ satatam caiva nistṛṇa druma pallavaḥ |
33, 34a: tataH daasharathii raama = then, Dasharatha's, Rama; shila uccayam uvaaca = to mountain, hefty one, said to; mama baaNa agni nirdagdhaH = to my, arrow's, inferno, completely burnt; bhasmii bhuutaH = ashes, on becoming [pared down]; satatam = ever; a sevyaH = not, adorable [unworthy to animals or trees, a meritless mountain]; niS = devoid of; tR^iNa druma pallavaH = grass, tree, tender-leafs; bhaviSyasi = you will become.
Then Rama of Dasharatha said to the hefty mountain, "When the infernos of my arrows will burn you down completely and when you will be pared down ashes, you shall be grassless, treeless and tender-leafless, and thus you become a meritless mountain... hence, show Seetha before becoming so... [3-64-33, 34a]
imām vā saritam ca adya śoṣayiṣyāmi lakṣmaṇa || 3-64-34
yadi na ākhyāti me sītām adya candra nibha ānanām |
34b, 35b. lakSmaNa = oh, Lakshmana; candra nibha aananaam = moon, shine, faced; siitaam = of Seetha; adya = now; me na aakhyaati yadi = to me, not, going to tell, if; adya imaam saritam vaa = now, this one, river [Godavari,] even; shoSayiSyaami = I will dry up.
"Lakshmana, if this River Godavari is not going to tell me immediately about that moonshine-faced Seetha, now I will dry her up... [3-64-34b, 35a]
evam praruṣito rāmo didhakṣan iva cakṣuṣā || 3-64-35
dadarśa bhūmau niṣkrāṃtam rākṣasasya padam mahat |
trastayā rāma kāṅkṣiṇyāḥ pradhāvantyā itaḥ tataḥ || 3-64-36
rākṣasena anuvṛttayā vaidehyā ca pādāni tu |
35b, 36, 37a. evam pra ruSitaH = this way, one who is highly, infuriated; cakSuSaa didhakSan iva = with eyes, to burn down, as though; raamaH = Rama; bhuumau = on ground; niS kraantam = heavily, trodden; raakSasasya mahat padam = demon's, gigantic, foot [footprint]; [atha = then]; trastayaa = one who was fearful; raama kaa~NkshiNyaaH = Rama, desirous of [his arrival]; itaH tataH = here, there; pra dhaavantyaa = one who ran helter-skelter; raakshasena anuvR^ittayaa = by demon, she who is followed; vaidehyaa paadaani ca = Vaidehi's, footprints, also; dadarsha = he has seen.
This way when Rama is highly infuriated and who appeared to burn down anything just with his eyes, then he has seen on the ground gigantic footprints of a demon, and the footprints of Vaidehi, who appeared to have run fearfully here and there in a helter-skelter manner expecting the arrival of Rama, and which footprints are heavily trodden by a demon who followed her. [3-64-35b, 36, 37a]
sa samīkṣya parikrāntam sītāyā rākṣasasya ca || 3-64-37
bhaṃgam dhanuḥ ca tūṇī ca vikīrṇām bahudhā ratham |
saṃbhrāṃta hṛdayo rāmaḥ śaśaṃsa bhrātaram priyam || 3-64-38
37b, 38. saH raamaH = he, Rama; siitaayaa raakSasasya ca = Seetha's, demon's [footprints,] also; parikraantam = overly trodden - ground by way of footprints; bhangam dhanuH ca = broken, bow, also; tuuNii ca = quivers, also; bahudhaa vikiirNaam ratham = variously, strewn, chariot; samiikSya = on scrutinising; sambhraanta hR^idayaH = baffled, hearted - Rama; priyam bhraataram shashamsa = to dear, brother, informed.
On scrutinising the overly trodden footprints of Seetha and the demon, and a broken bow, broken quiver, and broken and variously bestrewn chariot also, then Rama became baffle-hearted and said to his dear brother Lakshmana. [3-64-37b, 38]
paśya lakṣmaṇa vaidehyāḥ kīrṇām kanaka bindavaḥ |
bhūṣaṇānām hi saumitre mālyāni vividhāni ca || 3-64-39
39. saumitre lakSmaNa = oh, son of Sumitra, oh, Lakshmana; pashya = see; vaidehyaaH bhuuSaNaanaam kanaka bindavaH = Vaidehi's, of jewellery, golden, beads; kiirNaam [shiirNaam] hi = strewn around [dropped down] indeed; vividhaani maalyaani ca = many, [bits of] garlands, also - have fallen.
"See Lakshmana, many beads of jewellery and many bits of garlands of Vaidehi have indeed fallen down, and oh, Soumitri, they are strewn around... [3-64-39]
tapta bindu nikāśaiḥ ca citraiḥ kṣataja bindubhiḥ |
āvṛtam paśya saumitre sarvato dharaṇī talam || 3-64-40
40. saumitre = oh, Soumitri; tapta bindu nikaashaiH ca = molten [golden,] droplets, equal in shine, also; citraiH kSataja bindubhiH = variedly [big and small,] blood, with drops; sarvataH = everywhere; aavR^itam = enclosed [interspersed]; dharaNii talam = earth's, surface; pashya = you see.
"Also the surface of the earth is everywhere interspersed with big and small blood drops that are akin to golden droplets, you see them Saumitri... [3-64-40]
manye lakṣmaṇa vaidehī rākṣasaiḥ kāma rūpibhiḥ |
bhittvā bhittvā vibhaktā vā bhakṣitā vā bhaviṣyati || 3-64-41
40. lakSmaNa = oh, Lakshmana; vaidehii = Vaidehi; kaama ruupibhiH raakSasaiH = by wish, guise-changers, by demons; bhittvaa bhittvaa = ripping, riving; vibhaktaa vaa = divided [into poieces,] or; bhakSitaa vaa = gluttonised, or; bhaviSyati = she will be [she would have been]; manye = I think.
"I think Lakshmana, guise changing demons would have ripped and rived Vaidehi, or divided her into pieces, or they might have gluttonised her. [3-64-41]
tasyā nimittam vaidehyā dvayoḥ vivadamānayoḥ |
babhūva yuddham saumitre ghoram rākṣasayoḥ iha || 3-64-42
42. saumitre = oh, Soumitri; tasyaaH vaidehyaaH nimittam = for her, of Vaidehi, on account of; vivada maanayoH = those who are clashing for her; dvayoH = among two of them; raakSasayoH = between two demons; iha ghoram yuddham babhuuva = here, a deadly, clash, occurred.
"A deadly clash has occurred here, Soumitri, while two demons were clashing between themselves on account of Vaidehi... [3-64-42]
muktā maṇi citam ca idam tapanīya vibhūṣitam |
dharaṇyām patitam saumya kasya bhagnam mahat dhanuḥ || 3-64-43
rākṣasānām idam vasta surāṇām adhavā api |
43, 44a. saumya = oh, gentle Lakshmana; kasya = someone's; idam = this; muktaa maNi citam = pearls, gems, studded; ramaNiiya vibhuuSitam = beautifully, decorated; mahat dhanuH = great, bow; bhagnam = on becoming fragmented; dharaNyaam patitam = on earth[battlefield,] fallen; vasta = oh, dear boy Lakshmana; idam = this; raakshasaanaam = [perhaps belongs] to demons; adhavaa api = else, or; suraaNaam = of gods.
"Oh, gentle Lakshmana, studded with pearls and gems this great bow of someone is beautifully decorated, but it is fragmented and fallen to earth. Oh, dear boy, Lakshmana, this bow may perhaps belong to demons, or else to gods... [3-64-43, 44a]
taruṇa āditya saṃkāśam vaidūrya gulikā citam || 3-64-44
viśīrṇam patitam bhūmau kavacam kasya kāṃcanam |
44b, 45a. taruNa aaditya sankaasham = young [rising,] sun, similar in shine; vaiduurya gulikaa citam = lapis gems, beads, studded; kaancanam = golden one; kasya = somebody's; vishiirNam kavacam = splintered, armour; bhuumau patitam = on earth, fallen.
"Studded with lapis gem beads this golden armour of someone is similar to the rising sun in its shine, but it is splintered and fallen to earth... [3-64-44b, 45a]
chatram śata śalākam ca divya mālya upaśobhitam || 3-64-45
bhagna daṇḍam idam kasya bhūmau saumya nipātitam |
45b, 46a. saumya = oh, gentle Lakshmana; shata shalaakam = having hundred, spokes; divya maalya upashobhitam = divine, festoons, embellished with; bhagna daNDam = wrecked, central-shaft; idam Chatram = this, regal-parasol; kasya = someone's; bhuumau = on to earth; nipaatitam = it is felled down.
"This hundred-spoked regal-parasol of someone is embellished with divine festoons, but oh, gentle Lakshmana, its central-shaft is wrecked and it is felled to earth... [3-64-45b, 46a]
kāncana uraḥ chadāḥ ca ime piśāca vadanāḥ kharāḥ || 3-64-46
bhīma rūpā mahākāyāḥ kasya vā nihatā raṇe |
46b, 47a. kaancana uraH ChadaaH ca = golden, chest, covered with coverings [breastplates,] also; pishaaca vadanaaH = ghost, faced; bhiima ruupaaH = macabre, in form; mahaa kaayaaH = massive, in frame; raNe nihataa = in war, hewed down; ime kharaaH = these, mules; kasya = whose; vaa = either.
"These ghost-faced mules with golden breastplates are macabre in form and massive in frame, but they are hewed down in war, whose are they, either... [3-64-46b, 47a]
dīpta pāvaka saṃkāśo dyutimān samara dhvajaḥ || 3-64-47
apaviddhaḥ ca bhagnaḥ ca kasya sāṃgrāmiko rathaḥ |
47b, 48a. diipta paavaka samkaashaH = flaring, fire, similar in shine; dyutimaan = irradiant one; samara dhvajaH = war, pennon [having]; kasya vaa = somebody's; saamgraamikaH = one used in combat / combatant's; rathaH = chariot; bhagnaH ca = is broken, as well; apa viddhaH ca = down, battered, also.
"Somebody's combat-chariot is irradiant and similar in shine to the flaring fire with a war-pennon, but it is broken and battered down, as well... [3-64-47b, 48a]
ratha akṣa mātrā viśikhāḥ tapanīya vibhūṣaṇāḥ || 3-64-48
kasya ime nihatā bāṇāḥ prakīrṇā ghora darśanaḥ |
48b, 49a. ratha akSa maatraa = chariot's, axle / crossbar, as much as; vi shikhaaH = without [shred,] arrowheads / having very sharp arrowheads; tapaniiya vibhuuSaNaaH = in gold, decorated; ni hataa = down, hit [shredded down by Jataayu]; ime = these; baaNaaH = arrows; ghora darshanaH = frightful, for sight; kasya = somebody's; pra kiirNaa = manifoldly, are strewn around;.
"These frightful looking arrows of somebody are gilded and they are as much as a chariot's axle in their thickness, but their arrowheads are shred and they are manifoldly shredded and strewn around... [3-64-48, 49a]
The sizes of Ravana's arrows are calculated differently. This ratha aksha maatra is taken as the length of chariot's wheel and thus it is said four-hundred inches or some 33 feet, which is unacceptable to some as Ravana did not travel in his chariot with a mega body. In another way aksha is taken as the 'eye of axle...' Then the diameter of his arrow is said, 'as thick as an axle...' Some others said the size of arrow is eighty-four inches according to shilpa shaastra 'science of chariot making...' taking this 'eye of axle' into consideration.
śarāvarau śaraiḥ pūrṇau vidhvastau paśya lakṣmaṇa || 3-64-49
pratoda abhīśu hasto ayam kasya vā sārathiḥ hataḥ |
49b, 50a. lakshmaNa = oh, Lakshmana; sharaiH puurNau = with arrows, packed with; vidhvastau = completely shattered; sharaavarau = two quivers; pashya = you see; pratoda abhiishu hastaH = whip, bridles, in hand; hataH = drop dead; ayam saarathiH = this, charioteer; kasya vaa = whose, either.
"Lakshmana, you see these two quivers packed with arrows are completely shattered, and the charioteer is drop dead with whip and bridles still in his hands... whose charioteer he might be! [3-64-49b, 50a]
The word used here for quivers is sharaavara and for this Dr. Satya Vrat says: 'Another word which is also not noticed by Monier Williams is sharaavara. It means an armour kavaca and occurs at least twice in the Ramayana...' Here and at 3-51-14 of this canto and there it was used in the meaning of armour. If this meaning of armour is adopted here also, then the meaning of the above verse may somewhat be,
Lakshmana, you see... these two armours, one belonging to the combatant from this chariot [that is ripped off by Jataayu and fallen from the body of Ravana,] and the other belonging to this charioteer, both are encrusted fully with arrows [when Jataayu winnowed the very same arrows shot by Ravana with both of his wings and thus shot them back,] thus the two armours are completely shattered... and the charioteer is drop dead with whip and bridles in his hand... either he... whose is he... and where is the presiding combatant of this chariot....
padavī puruṣasya eṣā vyaktam kasya api rākṣasaḥ || 3-64-50
vairam śata guṇam paśya mama taiḥ jīvita aṃtakam |
50b, 51a. eSaa = this is; vyaktam = evidently; kasya api = someone's; puruSasya raakshasaH = of a male, demon's; padavii = footprint [approach / modus operandi]; taiH jiivita antakam = their, life, ending - eradicate; shata guNam = hundred, fold; mama vairam = my, animosity; pashya = you see.
"Evidently this is the modus operandi of someone who is a male demon, and you see how my animosity has become hundredfold to eradicate them... [3-64-50b, 51a]
This is the reply to Seetha for she wanted no animosity could be nurtured towards the demons without a cause, in the opening chapters of this Aranya Kanda. When she herself became a cause for that animosity, now Rama is indicating the effect of that cause, in saying: 'I have some animosity towards these demons, but I have not eliminated them sweepingly, but for some demons occasionally... I thought that Seetha strayed her way, or eaten away by some pauperised paltry demon... but on seeing the massive footprints I consider this as a calculated and culpable crime... now that my animosity is multiplied hundredfold, whole of the demonic race will be eliminated...'
sughora hṛdayaiḥ saumya rākṣasaiḥ kāma rūpibhiḥ || 3-64-51
hṛtā mṛtā vā sītā hi bhakṣitā vā tapasvinī |
na dharmaḥ trāyate sītām hriyamāṇām mahāvane || 3-64-52
51b, 52. saumya = oh, gentle Lakshmana; tapasvinii siitaa = saintly, Seetha; su ghora hR^idayaiH = by very, stony, hearted ones; kaama ruupibhiH = by wish, guise-changers; raakSasaiH = by demons; hR^itaa vaa = is abducted, either; bhakSitaa vaa = gluttonised, either; mR^itaa vaa = dead [killed,] or; mahaa vane = in great forest; hriyamaaNaam siitaam = while being abducted, Seetha is; dharmaH na traayate = rectitude, not, saves - has not saved her.
"The highly stony-hearted demons that are guise-changers by their wish have either abducted, or killed or gluttonised saintly Seetha... but, they say that rectitude saves such saintly persons... yet that rectitude has not saved Seetha while she is being abducted in great forest... [3-64-51b, 52]
Dharma or Righteousness does not go on safeguarding either its adherents or antagonists, everyone, everywhere, everlastingly. dharmo rakshati rakshitaH and suchlike sayings are also time-bound and when the time is negative aapatsu raksha ko dharmaH 'in difficulties which rightness safeguards?' is the ensuing dilemma.
bhakṣitāyām hi vaidehyām hṛtāyām api lakṣmaṇa |
ke hi loke priyam kartum śaktāḥ saumya mama īśvarāḥ || 3-64-53
53. saumya = oh, gentle one; lakSmaNa = oh, Lakshmana; vaidehyaam = of Vaidehi; bhakSitaayaam = whether she is consumed; hR^itaayaam api = whether taken away, or; mama = to me; loke = in this world; ke iishvaraaH = who, are the gods; priyam kartum shaktaaH = benignancy, to do, capable.
"Whether Vaidehi is taken away or taken in by some unknown being, oh, gentle Lakshmana, then who are the gods who can possibly be benignant to me in this world... [3-64-53]
'No god can possibly be non-benignant to me, either in this world or in the other...' Govindaraja.
kartāram api lokānām śūram karuṇa vedinam |
ajñānāt avamanyeran sarva bhūtāni lakṣmaṇa || 3-64-54
54. lakSmaNa = oh, Lakshmana; lokaanaam kartaaram = for worlds, creator; api = even if; shuuram = Omnipotent; karuNa vedinam = leniency, heartfelt [a lenient one]; sarva bhuutaani = all, beings; aGYaanaat = by unenlightenment; ava manyeran = dis, respect.
"Lakshmana, someone, even if He were a Creator of Worlds, or an Omnipotent, if He were to be lenient at heart or in His actions, He will be disrespected by all beings, owing to the unenlightenment of those beings... [3-64-54]
mṛdum loka hite yuktam dāṃtam karuṇa vedinam |
nirvīrya iti manyante nūnam mām tridaśa īśvarāḥ || 3-64-55
55. mR^idum = mellowly being; loka hite yuktam = world's, wellbeing, one who is yoked to; daantam = self-controlled one [magnanimous]; karuNa vedinam = mercy, heartfelt [merciful one]; maam = of me; tridasha iishvaraaH = heavenly, gods; nir viirya iti = without, potency [non-Omnipotent,] thus; manyante = they deem; nuunam = definitely.
"I who am mellowly, magnanimous, merciful and yoked only to the wellbeing of all worlds, such as I am, all of the heavenly gods deem me as non-Omnipotent... it is definite... [3-64-55]
Annex: 'Even if I am capable of creating, maintaining, and destructing all the worlds, I am lenient, for I am benevolent... but the unwise are unable to know me, the real me... evil-doers are reverenced by one and all, though negatively owing to scare... but a do-gooder is scoffed off, for his deeds are positive and do not yield quick and instant results... and my Omnipotence is looked down as my impotence...' This concept is amplified throughout Bhagavat Gita.
mām prāpya hi guṇo doṣaḥ saṃvṛttaḥ paśya lakṣmaṇa |
adya eva sarva bhūtānām rakṣasām abhavāya ca || 3-64-56
saṃhṛtya eva śaśi jyotsnām mahān sūrya iva uditaḥ |
saṃhṛtya eva guṇān sarvān mama tejaḥ prakāśte || 3-64-57
56, 57. lakSmaNa = Lakshmana; maam praapya = me, on getting; guNaH = merits [like mercifulness etc.]; doSaH = demerit; sam vR^ittaH hi = contracted - rounded off - indeed; pashya = you behold - Lakshmana; shashi jyotsnaam samhR^itya eva = moon, shine, by quelling, only; uditaH mahaan suurya iva = arisen, great [sizzling,] sun, as with; mama tejaH = my, irradiance; sarvaan guNaan samhR^itya eva = all, merits, quelling, only; adya eva = now, itself; sarva bhuutaanaam = of all, beings; rakSasaam ca = of demons, also; a bhavaaya = for non, entity; prakaashte = is irradiating.
"Have you seen Lakshmana how merits like mercifulness, magnanimity and the like are inverted to become demerits on getting at me, thus I am unmerited in forgoing Seetha. As such, as with the sizzle of sun uprisen quelling all the moonshine, now you may see as to how my irradiance radiates quelling all the merits like softness and fairness for the nonentity of all beings proactive to demons, inclusive of demons. [3-64-56, 57]
na eva yakṣā na gaṃdharvā na piśācā na rākṣasāḥ |
kinnarā vā manuṣyā vā sukham prāpsyanti lakṣmaṇa || 3-64-58
58. lakSmaNa = oh, Lakshmana; yakSaa = yaksha-s; sukham na praapsyanti = complaisance, will not, obtain [now]; gandharvaa na = gandharva-s, no; pishaacaa na = monsters, no; raakSasaaH na = demons, no; kinnaraa vaa = kinnaraa-s, either; manuSyaa vaa = humans, or.
"Oh, Lakshmana, will the yaksha-s be comfortable now, no; gandharva-s - no; monsters - no; demons - no; either kinnaraa-s or humans - no, none can be comfortable henceforth... [3-64-58]
mama astra bāṇa saṃpūrṇam ākāśam paśya lakṣmaṇa |
asaṃpātam kariṣyāmi hi adya trailokya cāriṇām || 3-64-59
59. lakSmaNa = Lakshmana; mama astra baaNa = by my, missiles, arrows; sampuurNam aakaasham = packed with, welkin; adya = now; trailokya caariNaam = in three worlds, for treaders among them; a sam paatam = not, well, flyable - not moveable - as an impassable sphere; kariSyaami hi = I wish to render, indeed; pashya = you notice.
"Now the welkin will be packed with my arrows and missiles, and I will render it as an impassable sphere for the treaders in the triad of worlds... [3-64-59]
vipranaṣṭānalamarudbhāskaradyutisaṃvṛtam || - yadva -
saṃniruddha graha gaṇam āvārita niśā karam |
vipranaṣṭa anala marut bhāskara dyuti saṃvṛtam || 3-64-60
dhvastadrumalatāgulmamvipraṇāśitasāgaram || - yadvā -
vinirmathita śaila agram śuṣyamāṇa jala āśayam |
dhvasta druma latā gulmam vipraṇāśita sāgaram || 3-64-61
trai lokyam tu kariṣyāmi saṃyuktam kāla karmaṇā |
60, 61, 62a. trai lokyam = triad, of worlds; sam ni ruddha = very, completely blockaded; graha gaNam = with planetary, bodies - resulting into quiescence; kariSyaami = I will make; aavaarita nishaa karam = blocked, night, maker [moon]; vi pra naSTa = very, utterly ruined; anala marut bhaaskara dyuti = fire's, air's, sun's, aura; samvR^itam = enshroud - as blackened by darkness; vi nir mathita = completely, down, pulverised; shaila agram = mountain, tops; shuSyamaaNa jalaashayam = being dried up, water, receptacles [rivers, lakes]; dhvasta druma lataa gulmam = as devastated, trees, creeper-plants, shrubberies; vi pra Naashita = very, completely, ruined [depleted]; saagaram = ocean - oceans; kaala karmaNaa samyuktam = Time's, with task [in extinguishing an era,] having [relative to]; kariSyaami = I render.
"I will make the triad of worlds quiescent by completely blockading all the planetary bodies. The night-maker moon will be barricaded, aurae of fire, air and sun will be devastated, and then everything will be overcast with darkness. Mountaintops will be completely pulverised, water receptacles will be dried out, and trees, creeping-plants and shrubberies will be destroyed, and oceans depleted, thus I will bring the triad of the worlds to nought, relative to the task of Time in extinguishing an era... [3-64-60, 61, 62a]
na te kuśalinīm sītām pradāsyanti mama īśvarāḥ || 3-64-62
asmin muhūrte saumitre mama drakṣyanti vikramam |
62b, 63a. saumitre = oh, Soumitri; iishvaraaH = gods; siitaam kushaliniim = Seetha, safely; mama = to me; na pradaasyanti = not, going to give; asmin muhuurte = this, moment; mama vikramam te drakSyanti = my, onslaught - blitzkrieg, they, will be seeing.
"If the gods are not going to safely restore Seetha to me, oh, Soumitri, they can see what my blitzkrieg is, at this very moment... [3-64-62b, 63a]
na ākāśam utpatiṣyanti sarva bhūtāni lakṣmaṇa || 3-64-63
mama cāpa guṇa unmuktaiḥ bāṇa jālaiḥ niraṃtaram |
63b, 64a. lakSmaNa = oh, Lakshmana; sarva bhuutaani = all, beings; mama caapa guNa unmuktaiH = my, bow, string, released from; baaNa jaalaiH = with arrows, labyrinth; nir antaram = without, leeway; aakaasham = in sky; na = not; ut patiSyanti = up and about - they can fly high.
"All beings cannot fly high in the sky, oh, Lakshmana, as there will be a labyrinth of my arrows released from my bowstring, minus an intercolumniation... [3-64-63b, 64a]
marditam mama nārācaiḥ dhvasta bhrāṃta mṛga dvijam || 3-64-64
samākulam amaryādam jagat paśya adya lakṣmaṇa |
64b, 65a. lakSmaNa = oh, Lakshmana; adya mama naaraacaiH = now, by my, iron-shafts; marditam = bombarded; dhvasta bhraanta mR^iga dvijam = devastated, dazed, animals, birds; samaakulam = put to turmoil; a maryaadam = without, order - disorderly - topsy-turvy; jagat = world; pashya = you may witness.
"Bombarded with my iron-shafts this world will be put to disorderliness, Lakshmana, you may now witness how the animals and birds will be dazed and devastated... [3-64-64b, 65a]
ākarṇapūrṇairiṣubhirjīvalokaṃdurāvaraiḥ || - yadvā -
ākarṇa pūrṇair iṣubhir jīva lokam durāvaraiḥ || 3-64-65
kariṣye maithilī hetoḥ apiśācam arākṣasam |
65b, 66a. maithilii hetoH = for Maithili's, because of; jiiva lokam = mortal, world; aakarNa puurNaiH = up to ear, stretched; dur aavaraiH = not, stoppable [arrows]; iSubhiH = with arrows; a pishaacam = without, phantoms; a raakSasam = without, demons; kariSye = I will render.
"Because of Maithili I will render this mortal world de-demonical, de-phantasmal by force-stretching my unstoppable arrows up to my ears to release them forcefully... [3-64-65b, 66a]
mama roṣa prayuktānām viśikhānām balam surāḥ || 3-64-66
drakṣyanti adya vimuktānām amarṣāt dūra gāminām |
66b, 67. amarSaat = with irascibility; vimuktaanaam = those that released - from my bow; vi shikhaanaam = of great, crested [blaze-crested arrows]; mama roSa prayuktaanaam = by my, wrath, projected by; duura gaaminaam = distant, going [thoroughgoing]; [saayakaanaam = of arrows]; balam = impact; suraaH adya drakSyanti = gods, now, let them witness.
"Let the gods witness now the impact of the blaze-crested, thoroughgoing arrows of mine, projected by my wrath and released by my irascibility... [3-64-66b, 67a]
na eva devā na daiteyā na piśācā na rākṣasāḥ || 3-64-67
bhaviṣyanti mama krodhāt trailokye vipraṇāśite |
67b, 68. mama krodhaat = by my, anger; trailokye vi praNaashite = when tri-world, while being completely ruined; devaaH na eva bhaviSyanti = gods, not, in that way - that being so, will be there; daiteyaaH na = Lady Diti's progeny [demons,] no; pishaacaaH na = phantoms, no; raakSasaaH na = demons, no.
"That being so, when the triad of worlds is completely ruined by my anger will there be gods, no; demons - no; phantoms - no, none can survive... [3-64-67b, 68a]
deva dānava yakṣāṇām lokā ye rakṣasām api || 3-64-68
bahudhānipatiṣyantibāṇoghaiśśakalīkṛtāḥ | - yadvā -
bahudhā ni patiṣyanti bāṇa oghaiḥ śakalī kṛtāḥ |
68b, 69a. deva daanava yakSaaNaam = gods, monsters, yaksha-s; rakSasaam api = of demons, even; ye = whatever; lokaaH = worlds - are there, they; baaNa oghaiH = by arrows, fusillades; bahudhaa = variedly [apiece]; shakalii kR^itaaH = splinters, made into; ni patiSyanti = down, will be falling.
"Whatever worlds of gods, or monsters, or even those of demons are there, they will be splintered and falling down apiece by the fusillades of my arrows... [3-64-68b, 69a]
nirmaryādānimā.Nllokānkariṣyāmyadyasāyakaiḥ || - yadvā -
nir maryādān imān lokān kariṣyāmi adya sāyakaiḥ || 3-64-69
hṛtām mṛtām vā saumitre na dāsyanti mama īśvarāḥ |
69b, 70a. saumitre = oh, Soumitri; hR^itaam mR^itaam vaa = [either] abducted, killed, or; iishvaraaH = gods; [siitaam = Seetha]; mama na daasyanti = to me, not, if going to give back; adya = now; saayakaiH = with arrows; imaan lokaan = these, worlds; nir maryaadaan = without, civility [incivility, jeopardise]; kariSyaami = I will do.
"Whether she is abducted, or even if she is killed, oh, Soumitri, if the gods are not going to give back my Seetha I will now jeopardise these worlds with my arrows... [3-64-69b, 70a]
tathā rūpam hi vaidehīm na dāsyanti yadi priyām || 3-64-70
nāśayāmi jagat sarvam trailokyam sa cara acaram |
yāvat darśanam asyā vai tāpayāmi ca sāyakaiḥ || 3-64-71
70b, 71. tathaa ruupam hi = that way, in form, indeed [in fine fettle - in 'as is where is' condition]; priyaam vaidehiim = ladylove, Vaidehi; na daasyanti yadi = not, they are going to return, if; sarvam = in entirety; sa cara a caram = with, moving, not, moving [mobile, sessile]; trai lokyam = triad, of worlds; naashayaami = I will annihilate; yaavat = as long as; asyaaH darshanam = of her, a glimpse - I am going to get; jagat saayakaiH taapayaami ca = universe, by arrows, I will swelter.
"If my ladylove is not returned indeed in a fine fettle as she was before my running after Golden Deer, I will be annihilating the triad of world in its entirety, together with its mobile and sessile beings, and I will be sweltering the entire universe with my arrows as long as I am not going to get a glimpse of her." Thus Rama gave a vent to his feelings. [3-64-70b, 71a]
iti uktvā krodha tāmra akṣaḥ sphuramāṇa oṣṭa saṃpuṭaḥ |
valkala ajinam ābaddhya jaṭā bhāram bandhayat || 3-64-72
71. iti uktvaa = thus, on saying; krodha taamra akshaH = by fury, reddening, eyes; sphuramaaNa oSTa sampuTaH = jerking spasmodically, lips, lappet-fold; valkala ajinam aabaddhya = jute-cloth, deerskin, girded up; jaTaa bhaaram bandhayat = matted hair, mass, twined up.
Rama on saying thus with his eyes reddening in fury, his lappet-fold of lips jerking spasmodically, he girded up his jute-cloths and deerskin and twined up the mass of his matted-hair. [3-64-72]
tasya kruddhasya rāmasya tathā abhūtasya dhīmataḥ |
tri puram jagnuṣaḥ pūrvam rudrasya iva babhau tanuḥ || 3-64-73
73. tasya dhiimataH = that, venturesome one; kruddhasya raamasya tanuH = infuriated one, of Rama, physique [disposition]; tathaa abhuutasya = that way, on becoming; puurvam = once; tri puram = three, cities; jagnuSaH = intended to inflame; rudrasya iva = of Rudra, like that of; babhau = shone forth.
When the disposition of that venturesome and infuriated Rama has become in that way holocaustic, it is like that of Rudra, the All-Inflamer god, when He became like this in earlier times, intending to inflame the Triple-Cities. [3-64-73]
lakṣmaṇāt atha ca ādāya rāmo niṣpīḍya kārmukam |
śaram ādāya saṃdīptam ghoram aśī viṣa upamam || 3-64-74
saṃdadhe dhanuṣi śrīmān rāmaḥ para puraṃjayaḥ |
yuga anta agniḥ iva kruddhaḥ idam vacanam abravīt || 3-64-75
74, 75. raamaH = delighter of world; shriimaan = illustrious one; para puram jayaH = others [enemy's,] cities [fastnesses,] vanquisher of; raamaH = Rama; [iti uktvaa = thus, on saying]; lakshmaNaat kaarmukam aadaaya = from Lakshmana, bow, on grabbing; niSpiiDya = gripping tightly; sam diiptam = verily, dazzling; ghoram = deadly; ashii viSa upamam = serpent, poisonous, similar to; sharam aadaaya = arrow, unholstering; samdadhe dhanuSi = readied, in bow; atha = then; yuga anta agniH iva = era, end, fire, like; kruddhaH = wrathfully; idam vacanam abraviit = this, sentence, spoke.
On saying so that illustrious Rama, the delighter of world, grabbed his bow from Lakshmana and gripped it tightly, unholstered a deadly and dazzling arrow from his quiver which is like a poisonous serpent, and readying it on the bowstring of his bow, that Rama, the vanquisher of enemies fastnesses, who looked like the Ear-End-Fire, spoke this sentence. [3-64-74, 75]
yathā jarā yathā mṛtyuḥ yathā kālo yathā vidhiḥ |
nityam na pratihanyante sarva bhūteṣu lakṣmaṇa |
tathā aham krodha saṃyukto na nivāryo asmi asaṃśayam || 3-64-76
76. lakSmaNa = oh, Lakshmana; sarva bhuuteSu = among all, [created] beings; yathaa jaraa = how, ageing; yathaa mR^ityuH = how, dying; yathaa kaalaH = how, time; yathaa vidhiH = how, fate; nityam na prati hanyante = always [at anytime,] not, counter, attacked [counteravailed]; tathaa = likewise; krodha samyuktaH aham = fury, coalesced with, I am; na nivaaryaH asmi = not, stoppable [non-countervailed,] I am; a samshayam = doubtlessly.
"As to how all the created beings cannot counteract the ageing, dying, fate and the Time at anytime, likewise I too am non-countervailed, when I am coalesced with fury, no doubt about it..." [3-64-76]
Time is the all-transcending factor and none can countervail it. anena mR^ityu jara aadayoH ashakya pratiikaaraa iti suucitam | tathaa ca droNa parvaaNi - na hi eSha brahma caryeNa na veda adhyayanena ca | na kriyaabhiH na ca astreNa mR^ityoH kashcin nivartayate | kruura sarva vinaashaaya kaalo asau na ati vartate | mahaa bhaarata - dk
purā iva me cāru datīm aninditām
diśanti sītām yadi na adya maithilīm |
sadeva gandharva manuṣya pannagam
jagat sa śailam parivartayāmi aham || 3-64-77
77. caaru datiim = suavely, teethed [smiles that sparkle her suavely teeth, occasionally]; a ninditaam = [one who will] not, [cause any] reproach - she who will not cause any reproach on my character like the burner of universe, killer of birds and animals etc., - if only I can glimpse her; maithiliim siitaam = [princes of] Mithila, Seetha is; puraa iva = previously, as [she was in fine fettle]; adya = now; me = to me; na dishanti yadi = not, going to show [give,] if; aham = I will; sa deva gandharva manuSya pannagam = with, gods, gandharva-s [immortals,] humans, reptiles [faunas]; sa shailam = with, mountains [and waters]; jagat = universe; pari vartayaami = counter move.
"If that princess of Mithila, who has suavely and toothy smiles and who causes irreproachability to my character if only I can have a glimpse of her, is not returned to me in fine fettle as she was when she was with me, then I will countermove whole of this universe together with its gods, immortals, humans, florae and faunas, mountains and waters... and whatnot... [3-64-77]
ṭhe ireful lamentation of Rama
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The expressions of Rama throughout this chapter are not just weeps, wails, or moans... but they have aesthetic values of epical hero. But to take up one in the last stanza, it bears inference like this. puraaH iva 'as before...' caaru datiim 'suavely-toothy-smiling Seetha... when she was smilingly asked me to fetch the Golden Deer, the last glimpse I had of her, still remains on my psyche... hence, in that fine fettle she shall be handed over now...' a+ ninditaam 'she is an irreproachable person for herself, no doubt, but she does not land even me into a reproachable situation even if I were to countermove the routine of universe for her, and my action stands rightful, as I am seeking her rightfully...' This argument is supported by Hanuma when he soliloquised on seeing Seetha in Lanka, saying: yadi raamaH samudra antam mediniim parivartayet | asyaaH kR^ite jagat ca api yuktam iti eva me matiH || Sundara, 16-13. 'Even if Rama is going to make this earth with its oceans, or even whole of this universe topsy-turvy for the sake of this wide-eyed Seetha, I opine that Rama is right...' Such Seetha is siitaa 'one born in a furrow, a better birth than mine, as I birthed from the womb of my mother Kausalya, like any other human...' Besides, she is maithilii 'the daughter of fitly king Janaka and thus she is a fitly consort of mine... such as she is, she is displaced by you gods in the name of fate, fortuity, and fortune... whatever it might be, bring her back to me, or else be prepared for my irreversible counteraction of this universe's routine, which perchance is manned by you, or even for its entire annihilation...' This is viirocita sambhaaSaNa 'brave talk of a braving hero...' and the mood is viira rasa 'adventurousness...' that too, not at earthly humans or animals or demons, but against the soi-disant gods.
So also is the ire of Arjuna in Maha Bharata. A valiantly victorious person does not sink deep into his own sorrow, but tries to counteract. Here Rama is counteracting with gods and nature, while Arjuna of Maha Bharata had to the same with his brothers and relatives. That is why Gita had to be imbibed into the mind of Arjuna, when he was at loss to know why he shall war his own brothers, teachers, grandparents et al. Having heard whole of Gita and having followed Krishna's advices, Arjuna though bewails a lot when his son Abhimanyu was murdered, becomes infuriated at the treacherous murder of the boy, and then escalated were his guts to fight back his enemies. anena shoka samaye durbala iva prabalaH shokena na siidati | kintu tat pratiikaaraaya aagraheNa mahaa rathaH pravartata iti uktam | ata eva mahaa puruShasya arjunasya abhimanyu vadha anantaram evam pravR^ittiH - droNa parvaaNi dR^ishyate - haa putra iti niHshvasya vyathito nyapatad bhuvi | pratilabhya tataH sa~Njaam vaasaviH krodha muurcchitaH || kampamaano jvareNa niHshvasantu muhurmuhuH | paaNau paaNim viniShpiShya - - - api droNa kR^ipau raajan chaadayaami taan sharaiH - - dk so on and so forth... Thus, Arjuna takes a severe oath to eliminate his enemies. Here Rama too has a Krishna like counsellor in Lakshmana, but less are Lakshmana's chances in convincing Rama, as Rama is a 'doer' rather than a 'preacher' like Krishna, or a 'student' like Arjuna. However, Lakshmana pacifies the fury of Rama in the next episode.
- - - - -
iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe catuḥ ṣaṣṭitamaḥ sargaḥ
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