Lakshmana pacifies Rama with reasonable argument in saying that, owing to the felony committed by a single soul, the entire world cannot be put to arrow. But a humanly search is to be conducted first to find him out, who abducted Seetha. If she is unavailable even after a thorough search, then that which is appropriate to the situation obtaining then, it can be effectuated.
tapyamānam tathā rāmam sītā haraṇa karśitam |
lokānām abhave yuktam sāṃvartakam iva analam || 3-65-1
vīkṣamāṇam dhanuḥ sajyam niḥśvasaṃtam punaḥ punaḥ |
dagdhu kāmam jagat sarvam yuga ante ca yathā haram || 3-65-2
adṛṣṭa pūrvam saṃkruddham dṛṣṭvā rāmam sa lakṣmaṇaḥ |
abravīt prāṃjaliḥ vākyam mukhena pariśuṣyatā || 3-65-3
1. tathaa = then; tapyamaanam = one who is searing [by his anguish]; raamam = one who delights world; siitaa haraNa karshitam = Seetha's, by abduction, careworn; saamvartakam = that which is related to the doomsday; analam iva = inferno, alike; lokaanaam a bhave yuktam = for [rendering] worlds, in non, being [destruction,] twinned with [the notion of]; sa jyam = with, bowstring - stringed to bow; dhanuH = at bow; viikSamaaNam = one who is seeing - concentrating on, kenning; punaH punaH niHshvasantam = again, again, one who is suspiring; yuga ante haram yathaa = at era, end, [seeing at] God Hara [Rudra,] as with; sarvam jagat dagdhu kaamam = entire, universe, to blaze away at, one who is wishing to - Rama; a dR^iSTa puurvam = un, seen, earlier - unseen is such a wrathful mien; sankruddham = highly infuriated one; raamam = at such Rama; dR^iSTvaa = having seen; saH lakSmaNaH = he that, Lakshmana; praanjaliH = with adjoined palms; mukhena parishuSyataa = by face, dried up [pale-facedly]; vaakyam abraviit = sentence, said [to Rama.]
Lakshmana on seeing Rama who is searing and careworn owing to the abduction of Seetha, blazing like the doomsday inferno, twinned with the notion of rendering the worlds into nonentity, kenning at his stringed bow, keen to blaze away entire universe, suspiring again and again, and who is alike Rudra at the end of era, and whose highly infuriated persona Lakshmana has not seen previously, became pale-faced and spoke to Rama with folded palms. [3-65-1]
purā bhūtvā mṛduḥ dāṃtaḥ sarva bhūta hite rataḥ |
na krodha vaśam āpannaḥ prakṛtim hātum arhasi || 3-65-4
4. puraa = previously; mR^iduH = [you are] soft - self-collected; daantaH = self-controlled; sarva bhuuta hite rataH = all, beings, wellbeing, delighted in; bhuutvaa = you were; krodha vasham aapannaH = in fury's, control, slipped into [presently]; prakR^itim haatum na arhasi = [your own] disposition, to discard, not, apt of you.
"Previously, you were self-collected and self-controlled and delighted in the wellbeing of all the beings. But presently, slipping into fury you are discarding your own disposition, which is unapt of you... [3-65-4]
candre lakṣmīḥ prabhā sūrye gatiḥ vāyau bhuvi kṣamā |
etat ca niyatam sarvam tvayi ca anuttamam yaśaḥ || 3-65-5
5. candre lakSmiiH = in moon, grandeur; suurye prabhaa = in sun, splendour; vaayau gatiH = in wind, motion; bhuvi kSamaa = in earth, composure; niyatam = perpetual; etat ca = this [perpetuity,] also; sarvam = all; tvayi = in you [available]; ca an uttamam yashaH = besides, unexcelled, honour.
"Grandeur in moon, splendour in sun, motion in wind, and composure in earth are perpetual and all this perpetuity is available in you, besides an unexcelled honour... [3-65-5]
ekasya na aparādhena lokān hantum tvam arhasi |
na tu jānāmi kasya ayam bhagnaḥ sāṃgrāmiko rathaḥ || 3-65-6
kena vā kasya vā hetoḥ sa āyudhaḥ sa paricchadaḥ |
6, 7a. ekasya aparaadhena = of single soul's, by felony; lokaan hantum = worlds, to vandalise; tvam = you are; na arhasi = not, apt of you; sa aayudhaH = with, weaponry; sa paricChadaH = with, paraphernalia; ayam saangraamikaH rathaH = this, one used in war /combatant's, chariot; kasya = whose is; kena vaa = by whom, or; kasya vaa hetoH = by which, or, reason; bhagnaH = shattered; na jaanaami = not, but, I know - we do not know.
"It will be unapt of you to vandalise worlds for a single-soul's felony. It is unclear as to whose combat-chariot is this, or by whom, or by what reason it is shattered with its weaponry and paraphernalia... [3-65-6, 7a]
khura nemi kṣataḥ ca ayam sikto rudhira bindubhiḥ || 3-65-7
deśo nivṛtta saṃgrāmaḥ su ghoraḥ pārthiva ātmaja |
7b, 8a. paarthiva aatmaja = oh, king's, son - oh, prince; khura = hooves; nemi = outer circle of horseshoes - like felloies; kSataH = grooved; rudhira bindubhiH siktaH = with blood, drops, wetted with; su ghoraH = very, ghastly; ayam deshaH = this, place is; nivR^itta sangraamaH = fought and stalled, combat.
"This has become a very ghastly place since it is grooved by the hooves of ungulates and by the felloies of chariot-wheels, and it is wetted with drops of blood, oh, prince, thereby a combat is fought and stalled at this place... [3-65-7b, 8a]
ekasya tu vimardo ayam na dvayoḥ vadatām vara || 3-65-8
na hi vṛttam hi paśyāmi balasya mahataḥ padam |
8b, 9a. vadataam vara = oh, among articulators, the best; ayam = this [combat is]; ekasya vimardaH = of a single [combatant's,] combat; dvayoH na = among two; mahataH balasya vR^ittam = huge, by army, eventuated; padam = stamps, footptints; na hi pashyaami = not, indeed, I observe.
"This is just a solo-combatant's combat but not among duo, oh, best articulator one among best articulators, I indeed observe that no huge army is eventuated here, nor its stamp... [3-65-8b, 9a]
na ekasya tu kṛte lokān vināśayitum arhasi || 3-65-9
yukta daṇḍā hi mṛdavaḥ praśāntā vasudhā adhipāḥ |
9b, 10a. ekasya kR^ite = by an individual, done - perpetuated wrongdoing; lokaan vinaashayitum na arhasi = all worlds, wish to wreck havoc upon, not, apt of you; hi = why because; vasudhaa adhipaaH = earth's, lords [kings are]; yukta daNDaa = tenable, imposers of punishment; mR^idavaH = good-hearted ones; prashaantaa = good-natured ones.
"It will be inapt of you to wish for wrecking a havoc upon all worlds for an individual's wrongdoing. Why because, the good-hearted, good-natured kings are they who impose tenable punishment... [3-65-9b, 10a]
sadā tvam sarva bhūtānām śaraṇyaḥ paramā gatiḥ || 3-65-10
ko nu dāra praṇāśam te sādhu manyeta rāghava |
10b, 11a. tvam sarva bhuutaanaam = you are, for all, beings; sadaa sharaNyaH = always, a shelterer; paramaa gatiH = ultimate, recourse; raaghava = oh, Raghava; te daara praNaasham = your, wife's, ravagement; kaH nu = who, really; saadhu manyeta = appreciable [act of grace,] they deem.
"You are always the shelterer for all beings, for you're above all the good-natured and good-hearted ordinary kings, and who can really deem the ravagement of you wife as an act of grace... [3-65-10b, 11a]
saritaḥ sāgarāḥ śailā deva gandharva dānavāḥ || 3-65-11
na alam te vipriyam kartum dīkṣitasya iva sādhavaḥ |
10b, 11a saritaH saagaraaH shailaa deva gandharva daanavaaH = rivers, oceans, mountains, gods, celestials, cacodemons; te = to you; saadhavaH = gentle people [altruists]; diikSitasya iva = to one who took a vow to conduct a Vedic-ritual [hallowed person,] as with such a hallowed person; vi priyam = without, pleasance [unpleasant, evoke indignation]; kartum = to do; na alam = not, easily - honestly they cannot do so.
"As no altruist can evoke indignation in a hallowed person who is performing Vedic-ritual, honestly, these rivers, oceans, mountains, gods, celestials, and cacodemons too cannot evoke indignation in you, because they are always gentle to you... isn't so... [3-65-10b, 11a]
yena rājan hṛtā sītā tam anveṣitum arhasi || 3-65-12
mad dvitīyo dhanuṣ pāṇiḥ sahāyaiḥ parama ṛṣibhiḥ |
12b, 13a. raajan = oh, king; dhanuS paaNiH = bow, in hand [you wielding your bow]; mat dvitiiyaH = with me, as second [as standby, me as your squire]; sahaayaiH parama R^iSibhiH = as helping hands, with sublime, sages; siitaa yena hR^itaa = Seetha is, by whom, abducted; tam = him [who abducted Seetha]; anveSitum arhasi = to search, apt of you.
"Oh, king, it will be apt of you to wield your bow and search for him who abducted Seetha, along with me as your squire and standby, and with the help of sublime sages available in this forest... [3-65-12b, 13a]
samudram ca viceṣyāmaḥ parvatān ca vanāni ca || 3-65-13
guhāḥ ca vividhā ghorā padminyo vividhāḥ thathā |
13b, 14a. samudram ca parvataan ca vanaani ca = ocean, also, mountains, also, forests, also; vividhaa ghoraaH guhaaH ca = divers, dreadful, caves, also; thathaa vividhaaH padminyaH = likewise, different, lotus-lakes; viceSyaamaH = let us search.
"Let us search the oceans, rivers and forests, and even divers dreadful caves and different lotus-lakes... [3-65-13b, 14a]
deva gandharva lokān ca viceṣyāmaḥ samāhitāḥ || 3-65-14
yāvat na adhigamiṣyāmaḥ tava bhāryā apahāriṇam |
14b, 15a. samaahitaaH = intently; tava bhaaryaa apa haariNam = your, wife, for abductor; yaavat na adhigamiSyaamaH = as long as, not, accessible [apprehended]; so long; deva gandharva lokaan ca = gods, celestial, worlds of; viceSyaamaH = let us search.
"Let us intently search the worlds of gods and celestials as long as the abductor of your wife is unapprehended... [3-65-14b, 15a]
na cet sāmnā pradāsyanti patnīm te tridaśa īśvarāḥ |
kosala indra tataḥ paścāt prāpta kālam kariṣyasi || 3-65-15
15b, c. kosala indra = oh, Kosala kingdom's, lord of; tridasha iishvaraaH = heavenly, lords; te patniim = your, wife; saamnaa = propitiously; na pradaasyanti cet = not, going to bestow, if; tataH pashcaat = there, after; praapta kaalam = chanced, time [seasonably]; kariSyasi = you may do.
"Oh, Lord of Kosala kingdom, if the heavenly lords are not going bestow your wife propitiously, rather after our humanly effort, then you may do whatever you want, seasonably... [3-65-15b, c]
śīlena sāmnā vinayena sītām
nayena na prāpsyasi cet narendra |
tataḥ samutsādaya hema puṃkhaiḥ
mahendra vajra pratimaiḥ śara oghaiḥ || 3-65-16
16. narendra = oh, king; shiilena = with your traits of good conduct [sincerity]; saamnaa = placating enemies and making friendship [solidarity]; vinayena = humbleness in your behaviour [simplicity]; nayena = gaining in scrupulous way [scrupulosity]; siitaam na praapsyasi cet = Seetha, not, you redeem, if; tataH = then; hema punkhaiH = with golden, the arrow-handles where eagle feathers are stuffed - thereby which have swift egress; mahendra = mahendra' vajra pratimaiH = Indra's, Thunderbolt, which mirrors up; shara oghaiH = arrows, by torrents of; sam ut saadaya = completely, up, heave - put whole of universe to turmoil.
"If, oh, king, you with your traits of sincerity, solidarity, simplicity, and scrupulosity are not going to get back Seetha, then you may you may put whole of the universe to turmoil with the torrents of your arrows which have swift egress as they are with golden-handles which are stuffed with eagle feathers, and which mirror up the Thunderbolts of Mahendra in their trajectories..." Thus Lakshmana appealed to ireful Rama. [3-65-16]
iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe paṃca ṣaṣṭitamaḥ sargaḥ
© Mar, 2003, Desiraju Hanumanta Rao [Revised : December 0]