Kabandha extols Pampa Lake and details Rama about the course to be adopted to proceed to Mt. Rishyamuka to befriend Sugreeva. He details about Matanga hermitage and implores upon Rama to visit an anchoress name Shabari, who is waiting for ages to have a glimpse of Rama.
दर्शयित्वा रामाय सीतायाः प्रैमार्गने |
वाक्यम् अन्वर्थम् अर्थज्ञः कबंधः पुनः अब्रवीत् || ३-७३-१
1. artha j~naH = meaning, knower of [context-sensitive]; kabandhaH = Kabandha; siitaayaaH praimaargane = in Seetha's, questing; [maargam = way out]; darshayitvaa = having shown; anvartham vaakyam = having right concept, sentence - advice; raamaaya = to Rama; punaH abraviit = further, spoke.
On showing a concept for questing after Seetha that context-sensitive Kabandha further spoke this sentence which is inclusive of right concept to Rama. [3-73-1]
एष राम शिवः पंथा यत्र एते पुष्पिता द्रुमाः |
प्रतीचीम् दिशम् आश्रित्य प्रकाशन्ते मनो रमाः || ३-७३-२
जंबू प्रियाल पनसाः प्लक्ष न्यग्रोध तिंदुकाः |
अश्वत्थाः कर्णिकाराः च चूताः च अन्ये च पादपाः || ३-७३-३
धन्वना नाग वृक्षा तिलका नक्तमालकाः |
नील अशोक कदंबाः च करवीराः च पुष्पिताः || ३-७३-४
अग्निमुखा अशोकाः च सुरक्ताः परिभद्रकाः |
2, 3, 4, 5a. raama = oh, Rama; yatra = where; pratiiciim disham aashritya = west, ward, have recourse to; manaH ramaaH = heart, pleasing; puSpitaaH drumaaH = blossomed, trees; jambuu = rose-apple; priyaala = Priyaala; panasaaH = Jackfruit; plakSa = Plaksha, nyagrodha = banyan; tindukaaH = Tinduka; ashvatthaaH = papal; karNikaaraaH ca = Karnikara, also; cuutaaH ca = Mango, also; anye ca = others, also; paadapaaH = trees; dhanvanaa = Dhanva trees; naaga vR^ikshaa = Naaga, trees; tilakaa = Tilaka trees; naktamaalakaaH = Naktamaala trees; niila ashoka = blue Ashoka trees; kadambaaH ca = Kadamba trees, also; puSpitaaH karaviiraaH ca = [fully] flowered, Karaviira trees, even; agnimukhaa = Agnimukha trees; ashokaaH ca = Ashoka trees, also; suraktaaH = red-sandalwood trees; paribhadrakaaH = Neem trees [Azadirachta indica]; ete prakaashante = all these [where these trees, are] shining forth; eSa = that [alone]; shivaH panthaa = optimistic, course.
"Oh, Rama, have a recourse to westward, and where the trees of Rose-apple, Priyaala, Jackfruit, Plaksha, Banyan, Tinduka, Pipal, Karnikara, Mango, and others... and even trees like Dhanva, Naaga, Tilaka, Naktamaala, blue Ashoka, Kadamba, Karaviira, Agnimukha, Ashoka, red-sandalwood trees and Neem trees will be heart-pleasingly shining forth in full blossom, that alone is an optimistic course for you. [3-73-2, 3, 4, 5a]
The botanical terms for some of these trees are given to some of the above in the first chapter of Kishkindha.
तान् आरुह्य अथवा भूमौ पातयित्वा च तान् बलात् || ३-७३-५
फलानि अमृत कल्पानि भक्षयित्वा गमिष्यथः |
5b, 6a. taan aaruhya = them [those trees,] on shinning up; athavaa = or else; taan balaat bhuumau paatayitvaa ca = them, by force, onto ground, pelting down [the fruits, by pelting stones at them, not rain,] even; amR^ita kalpaani = ambrosia, similar; phalaani = fruits; bhakSayitvaa = on devouring; gamiSyathaH = move forward [pelt along.]
"On shinning up those trees, or else, even on forcefully pelting those fruits down onto ground, then you may pelt over, devouring those ambrosial fruits... [3-73-5b, 6a]
तत् अतिक्रम्य काकुत्स्थ वनम् पुषित पादपम् || ३-७३-६
नंदन प्रतिमम् तु अन्यत् कुरवः उत्तरा इव |
6b, 7a. kaakutstha = oh, Kakutstha; puSita paadapam = with blossomy, trees; tat vanam atikramya = that, forest, [parkland,] on crossing over; nandana pratimam tu = Nandana [heavenly gardens,] a replica of, on its part; uttaraa kuravaH iva = northern, Kuru province, like; anyat = another [parkland is there.]
"On crossing over that parkland, oh, Kakutstha, another parkland with blossomy flowers is there, which replicates the heavenly Nandana gardens, and a replica of North-Kuru, an all-endowing province... [3-73-6b, 7a]
सर्व काल फला यत्र पादपा मधुर स्रवाः || ३-७३-७
सर्वे च ऋतवः तत्र वने चैत्ररथे यथा |
7b, 8a. yatra = wherein; sarva kaala phalaa = all, of seasons', fruits having; paadapaa = with such - trees; madhura sravaaH = nectar, transudes; where such trees are there; tatra vane = there, in parkland; sarve R^itavaH = all, seasons; caitrarathe yathaa = in Caitraratha [Kubera's grdens,] as with.
"Wherein the trees fruit all-season fruits that transude nectar, why fruits alone, in that parkland all seasons are coeval, as they will be in Caitraratha, the celestial gardens of Kubera... [3-73-7b, 8a]
फल भार नताः तत्र महा विटप धारिणः || ३-७३-८
शोबन्ते सर्वतः तत्र मेघ पर्वत संनिभाः |
8b, 9a. tatra = in there; phala bhaara nataaH = fruit, by weight, crouched down; megha = [like] clouds; parvata = [like] mountains; sannibhaaH = similar in shine; mahaa viTapa dhaariNaH = enormous, branches, bearing [trees]; tatra sarvataH = there, everywhere; shobante = shine forth.
"In there, the trees bear enormous branches which will be crouching under the weight of their own fruits, and everywhere such trees will be shining forth like shiny clouds and shining mountains... [3-73-8b, 9a]
तान् आरुह्य अथवा भूमौ पातैत्वा यथा सुखम् || ३-७३-९
फलानि अमृत कल्पानि लक्षमणः ते प्रदास्यति |
9b, 10a. lakshamaNaH = let Lakshmana; taan aaruhya = them, on climbing up; athavaa = or else; yathaa sukham = as per, convenience; bhuumau paataitvaa = onto ground, on pelting down [fruits]; amR^ita kalpaani phalaani = ambrosia, similar to, fruits; te pra daasyati = to you, verily, give [present.]
"Let Lakshmana present those ambrosial fruits to you either by climbing up those trees to pluck them, or else by pelting them to ground, according to his convenience... [3-73-9b-10a]
चङ्क्रमंतौ वरान् शैलान् शैलात् शैलम् वनात् वनम् || ३-७३-१०
ततः पुष्करिणीम् वीरौ पंपाम् नाम गमिष्यथः |
10b, 11a. viirau = oh, valorous two; shailaat shailam = from mountain, to mountain; vanaat vanam = forest, to forest; ca~Nkramantau = while peregrinating; varaan = finest; shailaan = mountains [deshaan = provinces ]; tataH = then; pampaam naama = Pampa, named one [called as]; puSkariNiim = at [auspicious] lotus-lake; gamiSyathaH = you will trek to.
"Peregrinating finest places by trekking from mountain to mountain, from forest to forest, oh, valorous ones, you will trek to an auspicious lotus-lake, called Pampa... [3-73-10b, 11a]
अशर्कराम् अविभ्रंशाम् सम तीर्थम् अशैवलाम् || ३-७३-११
राम संजात वालूकाम् कमल उत्पल शोभिताम् |
11b, 12a. raama = oh, Rama; a sharkaraam = not, pebbly; a vi bhramshaam = not, very, slippery; sama tiirtham = equal, quaysides; a shaivalaam = not, [duck] weedy; samjaata = born [formed, emersed]; vaaluukaam = sandbanks; kamala utpala shobhitaam = red-lotuses, blue-lotuses, beautified with - is that Pampa Lake.
"It is un-pebbly, un-slippery, un-weedy thereabouts, oh, Rama, equal are its quaysides and emersed are its sandbanks, red and blue lotuses beautify that Pampa Lake... [3-73-11b, 12a]
तत्र हंसाः प्लवाः क्रौङ्चाः कुरराः चैव राघव || ३-७३-१२
वल्गु स्वरा निकूजन्ति पंपा सलिल गोचराः |
12b-13a. raaghava = oh, Raghava; tatra = there; pampaa salila gocaraaH = Pampa, water, dwelling in; hamsaaH = swans; plavaaH = cranes; krau~NcaaH = Kraunca; kuraraaH = fish-hawks; caiva = also thus; valgu svaraa = tunefully, voicing; nikuujanti = peeping.
"There the indwellers of Pampa Lake's waters, oh, Raghava, namely the swans, cranes, Kraunca-s and fish-hawks will be letting out peeps in tuneful voice... [3-73-12a, 13b]
न उद्विजन्ते नरान् दृष्ट्वा वधस्य अकोविदाः शुभाः || ३-७३-१३
घृत पिण्ड उपमान् स्थूलान् तान् द्विजान् भक्षयिष्यथः |
13b, 14a. vadhasya = of killing - about hunting; a kovidaaH = not, experts - artless to avoid hunting; shubhaaH = best - birds; naraan dR^iSTvaa = people, on seeing; na udvijante = un, flustered; ghR^ita piNDa upamaan = ghee, gobs, in simile; sthuulaan taan dvijaan = burly, them, birds; bhakSayiSyathaH = you may savour.
"Thereabout birds will be unflustered on seeing humans, because they are artless to avoid hunting, because none kills them, and you may savour them because those birds will be best and burley, similar to ghee-gobs... [3-73-13b, 14a]
Comment: A word about Rama's vegetarianism or otherwise is incorporated at endnote.
रोहितान् वक्र तुण्डान् च नल मीनान् च राघव || ३-७३-१४
पंपायाम् इषुभिः मत्स्यान् तत्र राम वरान् हतान् |
निस्त्वक्पक्षानयसतप्तानकृशान्नैककण्टकान् - यद्वा -
निः त्वक् पक्षान् अयस तप्तान् अकृशान् न अनेक कण्टकान् || ३-७३-१५
तव भक्त्या समायुक्तो लक्ष्मणः संप्रदास्यति |
भृशम् तान् खादतो मत्स्यान् पंपायाः पुष्प संचये || ३-७३-१६
14b, 15, 16a. raaghava = oh, Raghava; raama = oh, Rama; tatra pampaayaam = therein, in Pampa Lake; iSubhiH hataan = with arrow, on skewering; varaan = best ones; niH tvak pakSaan = without, skin [scales,] wings [fins, descaling and de- finning]; ayasa taptaan = with iron rod, on broiling; a kR^ishaan ca = not, scraggy, also; na aneka kaNTakaan = not, many, with thorns [with fish-bones]; matsyaan = fishes; rohitaan = red-carps [cyprinus carpio]; vakra tuNDaan = blunt, snouted [small eatable porpoises]; nala miinaan ca = a sort of sprat, also; lakSmaNaH = Lakshmana; bhaktyaa samaayuktaH = reverence, along with - reverentially; tava = to you; sampradaasyati = will offer.
"Oh, Rama in that Pampa Lake there are best fishes, red-carps, and blunt-snouted small porpoises, and a sort of sprats, which are neither scraggy, nor with many fish-bones. Lakshmana will reverentially offer them to you on skewering them with arrow, and on broiling them on iron rod of arrow after descaling and de-finning them. [3-73-14b, 15, 16a]
पद्म गन्धि शिवम् वारि सुख शीतम् अनामयम् |
उद्धृत्य स तदा अक्लिष्टम् रूप्य स्फटिक सन्निभम् || ३-७३-१७
अथ पुष्कर पर्णेन लक्ष्मणः पाययिष्यति |
16b, 18a. bhR^isham = many [stomachful, to satiety]; taan matsyaan = those, fishes; khaadataH = while eating; puSpa sancaye = [one in the] flowers', bunches of; padma gandhi = lotus, scented; shivam = pellucid; sukha shiitam = comfortably, cool; anaamayam = without disease [uncontaminated]; sa tadaa akliSTam = that, that way, unadulterated [pristine water]; ruupya sphaTika sannibham = silver, crystal, in shine; pampaayaaH vaari = Pampa Lake's, water; atha lakSmaNaH = then, Lakshmana; puSkara parNena = with lotus, leaf; uddhR^itya = on lifting up; paayayiSyati = [to you] he offers.
"While you eat those fishes to satiety, Lakshmana will offer you the water of Pampa Lake, which will be in the bunches of flowers of that lake, and which will be lotus-scented, pellucid, comfortably cool, shiny like silver and crystal, uncontaminated and that way pristine, by lifting it up that water with lotus leaf, making that leaf a stoup-like basin... [3-73-16b, 17, 18a]
स्थूलान् गिरि गुहा शय्यान् वानरान् वन चारिणः || ३-७३-१८
साय आह्ने विचरन् राम दर्शयिष्यति लक्ष्मणः |
अपाम् लोभात उपावृत्तान् वृषभान् इव नर्दतः || ३-७३-१९
रूप अन्वितान् च पंपायाम् द्रक्ष्यसि त्वम् नरोत्तम |
18b, 19, 20a. narottama = oh, man, the best; raama = oh, Rama; sthuulaan = solid [fleshy]; giri guhaa shayyaan = mountain, caves, as their bunk beds; vana caariNaH = forest, movers in; apaam lobhaata upa avR^ittaan = for water, greedy; nearby [lake] coming; vR^iSabhaan iva nardataH = bulls, like, bellowing; ruupa anvitaan ca = [best] shape, having, also; vicaran = moving about; vaanaraan [or, varaahaan] = Vaanara-s, [or, wild boars]; pampaayaam = at Pampa; saaya aahne = evening, of day; lakshmaNa darshayiSyati = Lakshmana, will show you; tvam drakSyasi = you, will see.
"Oh, best one among men Rama, at Pampa you will see best shaped Vanara-s who have their bunk bed in mountain caves, and who will be coming nearby the lake, greedy as they are for water, and those forest movers will be moving about in evening time of the day, bellowing like bulls... oh, Rama, Lakshmana will show them to you... [3-73-18b, 19, 20a]
साय अह्ने विचरन् राम विटपीन् माल्य धारिणः || ३-७३-२०
शिव उदकम् च पंपायाम् दृष्ट्वा शोकम् विहास्यसि |
20b, 21a. raama = oh, Rama; saaya ahne = in evening, of day; vicaran = while roving; maalya dhaariNaH viTapiin = garlands, wearing, trees - trees around which flowers will be like garlands; pampaayaam shiva udakam ca = in Pampa Lake, serenely, water, also; dR^iSTvaa = [should you] see; shokam vihaasyasi = dolour, you will discard.
"While roving in the evenings, oh, Rama, should you see the serenely water of Pampa, with her trees garlanded with their own blooms and twigs, you will discard your own dolour... [3-73-20b, 21a]
The word viTapin was originally an adjective of vR^iksha, viTapi VR^iksha, meaning a tree having twigs. In the course of time the sense of vR^iksha was appropriated [by viTapin ] to itself and the use of vR^iksha along with it fell out. There is no more conjecture. Pt. Satya Vrat in 'Ramayana - A Linguistic Study' and here twigs are upa lakshaNa for blooms and then, 'trees garlanded with its own blooms and twigs...'
सु मनोभिः चितान् तत्र तिलकान् नक्त मालकान् || ३-७३-२१
उत्पलानि च फुल्लानि पंकजानि च राघव |
21b, 22a. raaghava = oh, Raghava; tatra = there; su manobhiH = highly, delightful; citaan = wide-ranging; tilakaan = Tilaka trees [that bear vermilion flowers]; nakta maalakaan = Naktamaala trees [Galedupa arborea]; phullaani = [fully] bloomed; utpalaani ca = blue lotuses, also; pankajaani ca = red lotuses, also; [pashyasi = you will see.]
"Oh, Raghava, there you will see highly delightful and wide-ranging trees like Tilaka and Naktamaala, and fully bloomed red and blue lotuses, as well... [3-73-21b, 22a]
न तानि कश्चित् माल्यानि तत्र आरोपयिता नरः || ३-७३-२२
न च वै म्लानताम् यान्ति न च शीर्यन्ति राघव |
22b, 23a. raaghava = oh, Raghava; tatra = there; taani = them [flowers]; maalyaani = as garlands; aaropayitaa = put on [inwreathe]; naraH kashcit na = human, someone, none is there; mlaanataam na yaanti ca = drying, not, they go, also; na ca shiiryanti vai = not, also, drop down, indeed.
"Oh, Raghava, there is none someone to inwreathe the garlands of those flowers, and indeed, they neither dry up, nor drop down... [3-73-22b, 23a]
मतंग शिष्याः तत्र आसन् ऋषयः सुसमाहितः || ३-७३-२३
तेषाम् भार अभितप्तानाम् वन्यम् आहरताम् गुरोः |
ये प्रपेतुः महीम् तूर्णम् शरीरात् स्वेद बिन्दवः || ३-७३-२४
तानि माल्यानि जातानि मुनीनाम् तपसा तदा |
स्वेद बिन्दु समुत्थानि न विनश्यन्ति राघव || ३-७३-२५
23b, 24, 25. tatra = there; su samaahitaH = self-collected ones; Matanga = sage Matanga's; shiSyaaH = disciples; R^iSayaH = sages; aasan = [erst] were there; guroH = for their mentor; vanyam = forest produce [for rituals]; aaharataam = while bringing; bhaara = by weight [of ritual paraphernalia ]; abhi taptaanaam = much, wearied; teSaam = from their [the student sages who carried articles]; shariiraat = from bodies; ye = which; sveda bindavaH = [strings of] sweat, drops; tuurNam = quickly; mahiim = to earth [earthbound]; prapetuH = fell down; taani = they all [sweat drops]; tadaa = then; muniinaam = by sages'; tapasaa = by merit of ascesis; maalyaani jaataani = as strings of flowers, reoccurred; raaghava = oh Raghava; sveda bindu = from sweat, drops; samutthaani = [because those flowers] emerged from; na vi nashyanti = not, really, perish.
"Erst there were self-collected sages, the disciples of Sage Matanga, and at one time while they were bringing the forest produce as ritual paraphernalia, they were much wearied by its weight and they were sweating... and all of those earthbound strings of sweat-drops that quickly dropped from their bodies were wafted by air onto trees, and on them they reoccurred as strings of flowers, by the merit of the ascesis of those sages... oh, Raghava, since those flowers have emerged from sweat-drops, they are imperishable, indeed... [3-73-23b, 24, 25]
The above wafting of sweat drops onto trees is as per Govindaraja. In another way, the sweat drops fell onto ground and from them trees grew up, and they flowered unwithered flowers - Then as they laboured through the dell / From limb and brow the heat-drops fell: / Thence sprang and bloomed those wondrous trees: - R.T.H. Griffith
तेषाम् गतानाम् अद्य अपि दृश्यते परिचारिणी |
श्रमणी शबरी नाम काकुत्स्थ चिर जीविनी || ३-७३-२६
26. kaakutstha = Oh, Kakutstha Rama; teSaam = those sage; gataanaam = who have already gone [passed through the pearly gates]; paricaariNii = their maidservant [other mms : saha caariNii = she who undertook ascesis with them]; cira jiivinii = long, lived one; shabarii naama = Shabari, by name; shramaNii = anchoress; adya api dR^ishyate = today, even, can be seen.
"Oh, Rama of Kakutstha, albeit the passing of those sages through the pearly gates, their maidservant, a long-lived one and an anchoress, named Shabari, can be seen there, even today... [3-73-26]
त्वाम् तु धर्मे स्थिता नित्यम् सर्व भूत नमस्कृतम् |
दृष्ट्वा देव उपमम् राम स्वर्ग लोकम् गमिष्यति || ३-७३-२७
27. raama = oh, Rama; nityam dharme sthitaa = always, in probity, stands by; sarva bhuuta namaskR^itam = for all, beings [one and all,] revered one [you, Rama]; deva upamam = god, referent; tvaam tu dR^iSTvaa = you, but, on seeing [on attending to]; svarga lokam gamiSyati = heaven, sphere of, she departs to.
"Oh, Rama, she who always stands by probity will depart to the sphere of heaven, on attending to you, for you are the referent to god, and a reverent for one and all... [3-73-27]
ततः तत् राम पंपायाः तीरम् आश्रित्य पश्चिमम् |
आश्रम स्थानम् अतुलम् गुह्यम् काकुत्स्थ पश्यसि || ३-७३-२८
28. kaakutstha = oh, Kakutstha; raama = oh, Rama; tataH = thereafter; pampaayaaH tat pashcimam tiiram = Pampa's, that, western, bank; aashritya = taking course; a tulam = un, equalled; guhyam = arcane; aashrama sthaanam pashyasi = hermitage, place of, you will see.
"Oh, Rama, thereafter on your taking course to that western bank of Pampa Lake, oh, Kakutstha, there you will see the unequalled and arcane place of hermitage of sage Matanga... [3-73-28]
न तत्र आक्रमितुम् नागाः शक्नुवन्ति तद् आश्रमे |
ऋषेः तस्य मतंगस्य विधानात् तत् च काननम् || ३-७३-२९
29. tatra = in there; naagaaH = elephants; tat aashrame = that, in hermitage; aakramitum = to trespass on [run amuck]; na shaknuvanti = [rendered] not, capable; tat kaananam = that, woodland; tasya matangasya R^iSeH = by his, Matanga, sage's; vidhaanaat = owing to method - arranged by that sage.
"Sage Matanga so methodised that woodland, where even the elephants are rendered incapable to trespass in that hermitage of sage Matanga disturbing its serenity... [3-73-29]
मातंग वनम् इति एव विश्रुतम् रघुनंदन |
तस्मिन् नंदन संकाशे देव अरण्य उपमे वने || ३-७३-३०
नाना विहग संकीर्णे रंस्यसे राम निर्वृतः |
30, 31a. raghu nandana = oh, Raghu's legatee; nandana samkaashe = Nandana gardens, similar to; naanaa vihaga sankiirNe = divers, birds, overspread with; deva araNya upame = godly, forest, in simile, is [that] forest; maatanga vanam = Matanga, woodland; iti eva vishrutam = thus, that way, renowned; tasmin vane = in that, forest; nirvR^itaH = on obtaining rejoice; raama = oh, Rama; ramsyase = you will take delight.
"Oh, the legatee of Raghu, that woodland which in simile is like a godly forest, similar to the heavenly Nandana gardens, overspread with divers birds is renowned as 'Matanga woodland', and oh, Rama, you will take delight rejoicingly in that woodland... [3-73-30, 31a]
ऋष्यमूकः तु पंपायाः पुरस्तात् पुष्पित द्रुमः || ३-७३-३१
सु दुःख आरोहणः च एव शिशु नाग अभिरक्षितः |
उदारो ब्रह्मणा चैव पूर्व काले विनिर्मितः || ३-७३-३२
31b, 32. pampaayaaH purastaat = Pampa's, in front of; puSpita drumaH = blossomy, trees; su duHkha = very, arduous; aarohaNaH ca eva = to climb, also, thus; shishu naaga = by baby, elephants; abhirakSitaH = well-protected; udaaraH = a bountiful - mountain; brahmaNaa = by Brahma; puurva kale = in earlier, times [formerly]; vi nirmitaH = purposefully, crafted; R^iSyamuukaH tu = Mt. Rishyamuka, on its part - it is there.
"In front of Pampa there is a bountiful but an unclimbable mountain is there with trees in full blossom, which is well-protected by baby elephants, and which in earlier times was purposefully created by Brahma, and that alone is Mt. Rishyamuka... [3-73-31b, 32]
It is difficult to climb this mountain hence Hanuma airlifted Rama and Lakshmana to Sugreeva. Brahma purposefully crafted it, as the only shelter to Sugreeva. Its flowers are ever blossomy and fruited to feed Sugreeva and the other four monkeys in exile. Baby elephants are enough to keep guard for that mountain, then why tell about the capacity of full grown ruttish elephants. This prearrangement is owing to the presage of Brahma.
शयानः पुरुषो राम तस्य शैलस्य मूर्धनि |
यत् स्वप्ने लभते वित्तम् तत् प्रबुद्धो अधिगच्छति || ३-७३-३३
33. raama = oh, Rama; tasya shailasya muurdhani = its, mountain's, on heights; shayaanaH puruSaH = while sleeping, a man; svapne yat vittam labhate = in dream, which, riches, he gains; tat = that much [money]; pra buddhaH = verily, knowing [himself, on waking up]; adhigacChati = he gains.
"And should a man sleep on the heights of that mountain, and should he dream of gaining some riches in that sleep, he gains that much when he wakes up... [3-73-33]
यः तु एनम् विषम आचारः पाप कर्मा अधिरोहति |
तत्र एव प्रहरन्ति एनम् सुप्तम् आदाय राक्षसाः || ३-७३-३४
34. viSama aacaaraH = diabolic, deportment [one with]; paapa karma = devilish, in his comportment; yaH tu = who, but; enam adhirohati = on that, climbs; suptam enam aadaaya = while sleeping, him, on capturing; raakSasaaH = demons; tatra eva = there, itself; pra haranti = , utterly, rough him up [to death.]
"But he who is diabolic in his deportment and devilish in comportment, climbs that and hopes to sleep soundly, demons capture him while he is in sleep, and rough him up to death, there itself... [3-73-34]
तत्र अपि शिशु नागानाम् आक्रंदः श्रूयते महान् |
क्रीडताम् राम पंपायाम् मतंग आश्रम वासिनाम् || ३-७३-३५
35. raama = oh, Rama; tatra api = there, even [on Mt. Rishyamuka]; pampaayaam = at Pampa Lake; kriiDataam = amusing themselves; matanga aashrama vaasinaam = in Matanga, hermitage, indwellers; shishu naagaanaam = of baby, elephants; mahaan aakrandaH = blaring, trumpet-blasts; shruuyate = audible.
"Oh, Rama, there the blaring trumpet-blasts of baby elephants that amuse themselves at Lake Pampa, and of those that are the indwellers of Matanga hermitage, even there on Mt. Rishyamuka are audible... [3-73-35]
सिक्ता रुधिर धाराभिः संहत्य परम द्विपाः |
प्रचरन्ति पृथक् कीर्णा मेघ वर्णाः तरस्विनः || ३-७३-३६
36. megha varNaaH = [black-] cloud, coloured; tarasvinaH = mighty ones; parama dvipaaH = massy, elephants; sam hatya = together, hitting [hitting head-on]; rudhira dhaaraabhiH siktaa = [dripping,] blood, streams, dampened with; pR^ithak kiirNaa = separately, dispersing; pracaranti = move about.
"The mighty and massy dark-cloud coloured elephants will be hitting head-on, and with dripping blood streams on their jumbo heads and temples, they disperse and move about separately, only to come together for yet another round of head-to-head collision... [3-73-36]
ते तत्र पीत्वा पानीयम् विमलम् चारु शोभनम् |
अत्यन्त सुख संस्पर्शम् सर्व गन्ध समन्वितम् || ३-७३-३७
निवृत्ताः सम्विगाहन्ते वनानि वन गोचराः |
37, 38a. tatra = there [at Pampa]; vana gocaraaH = forest, rangers [elephants]; te = those [elephants]; vi malam = un, soiled [daintily clean]; caaru shobhanam = neatly, clear; atyanta sukha sam sparsham = more so, comfortable [springlike,] for touch; sarva gandha samanvitam = all, scents, inclusive of; paaniiyam piitvaa = drinkables [water,] on drinking; nivR^ittaaH = quenched; vanaani = into forests; samvigaahante = collectively re-entering.
"There the elephants are quenched on drinking water of Pampa Lake, that is daintily clean, and neatly clear, springlike for touch, and in which all scents of flowers of that lake are included, and then they will be collectively re-entering the forests, for they are forest ranging elephants... [3-73-37, 38a]
ऋक्षाम् च द्विपिनः चैव नील कोमलक प्रभान् || ३-७३-३८
रुरून् अपेता अपजयान् दृष्ट्वा शोकम् प्रहास्यसि |
38b, 39a. R^ikshaam ca = bears, also; dvipinaH = tigers; caiva = also thus; niila komalaka prabhaan = blue, sapphire, in shine; ruruun = Ruru [a species of deer, say gnus with black stripes]; apetaa apajayaan = unknown, defeat [triumphant, exultant]; dR^iSTvaa shokam prahaasyasi = on seeing [there,] distress, you will discard.
"On your seeing the bears, also thus the tigers and even the exultant sapphire-blue Rurus with black stripes there, you will discard your distress... [3-73-38b, 39a]
राम तस्य तु शैलस्य महती शोभते गुहा || ३-७३-३९
शिला पिधाना काकुत्स्थ दुःखम् च अस्याः प्रवेशनम् |
39b, 40a. kaakutstha raama = oh, Kakutstha Rama; tasya shailasya = its, of mountain's; shilaa pidhaanaa = by boulder stone, lidded; mahatii guhaa shobhate = cavernous, cave, outshines; asyaaH praveshanam duHkham ca = in it, entering, problematic, also.
"But oh, Rama, a cavernous cave lidded with a boulder stone outshines on that mountain, and oh, Kakutstha, problematic is an entry into it... [3-73-39b, 40a]
तस्या गुहायाः प्राक् द्वारे महान् शीत उदको ह्रदः || ३-७३-४०
बहु मूल फलो रम्यो नाना नग समाकुलः |
40b, 41a. tasyaa guhaayaaH = on its, right; praak dvaare = eastern, opening; shiita udakaH = with cool, water; bahu muula phalaH [anvita] = numerous, tubers, fruits [fraught with]; ramyaH = delightful [lake]; naanaa naga samaakulaH = divers, tees, fringed with; mahaan hradaH = a great, lake - is there.
"On its right at its eastern opening a delightful lake with highly coolant waters is there, fringed with divers trees and fraught with numerous tubers and fruits... [3-73-40b, 41a]
तस्याम् वसति सुग्रीवः चतुर्भिः सह वानरैः || ३-७३-४१
कदाचित् शिखरे तस्य पर्वतस्य अपि तिष्ठते |
41b, 42a. sugriivaH = Sugreeva; caturbhiH saha vaanaraiH = four, along with, monkeys; tasyaam = in that [cave]; vasati = dwells; kadaacit = at times; tasya parvatasya = of that, mountain; shikhare = on peaks; api tiSThate = even, he will be there.
"Sugreeva dwells in that cave along with four other monkeys, and at times he will be available on the peaks of that mountain, even on its bluffs and cliffs, for he is a terrified monkey..." Thus Kabandha informed them. [3-73-41b, 42a]
कबंधः तु अनुशास्य एवम् तौ उभौ राम लक्ष्मणौ || ३-७३-४२
स्रग्वी भास्कर वर्ण आभः खे व्यरोचत वीर्यवान् |
42b, 43a. viiryavaan sragvii kabandhaH tu = impressive, [adorned with divine] garlands, Kabandha, on his part; tau raama lakSmaNau = to them, Rama, Lakshmana; ubhau = to both [brothers]; evam anushaasya = that way, on bidding; khe = [abiding] in sky; bhaaskara varNa aabhaH = with sun's, dazzle, grandeur of; yarocata = scintillated.
That impressive Kabandha adorned with divine garlands and abiding in sky scintillating with the grandeur of the dazzle of the sun has bidden both the brothers, Rama and Lakshmana thus, awaited a bid adieu from them. [3-73-42b, 43a]
तम् तु ख स्थम् महाभागम् कबंधम् राम लक्ष्मणौ || ३-७३-४३
प्रस्थितौ त्वम् व्रजस्व इति वाक्यम् ऊचतुः अन्तिके |
43b, 44a. prasthitau = who started off [on their peregrination]; raama lakSmaNau = Rama, Lakshmana; antike kha stham = in the vicinity of, in sky, staying [temporising]; mahaabhaagam tam kabandham = highly providential, to him, to Kabandha; tvam vrajasva = you, may go; iti vaakyam uucatuH = thus, sentence, said.
Rama and Lakshmana who started off on their peregrination said this sentence to that highly providential Kabandha, who is temporising in the sky in their vicinity, thus as "you may proceed..." [3-73-43b, 44a]
गम्यताम् कार्य सिद्धि अर्थम् इति तौ अब्रवीत् च सः || ३-७३-४४
सुप्रीतौ तौ अनुज्ञाप्य कबंधः प्रस्थितः तदा || ३-७३-४५
44b, 45. tadaa = then; prasthitaH saH kabandhaH ca = ready to exit, he, Kabandha, also; supriitau tau anuj~naapya = highly gladdened, from two [of them,] getting orders [for departure]; kaarya siddhi artham = task, achievement, for purpose of; gamyataam = proceed; iti tau abraviit ca = thus, to them two, said, further.
On getting the orders for departure from those two brothers who are highly gladdened at the information given by Kabandha, he that Kabandha who is ready to exit, he further said to them thus, "proceed for the purpose of achieving your task..." [3-73-44b, 45]
स तत् कबंधः प्रतिपद्य रूपम्
वृतः श्रिया भास्कर सर्व देहः |
निदर्शयन् रामम् अवेक्ष्य ख स्थः
सख्यम् कुरुष्व इति तदा अभ्युवाच || ३-७३-४६
46. saH kabandhaH = he, Kabandha; tat ruupam pratipadya = that, [divine] form, on redeeming; shriyaa vR^itaH = aureole, encircling; bhaasvara sarva dehaH = irradiance, whole, body [mien]; kha sthaH = in sky, staying [after moving further up and reappearing]; raamam avekSya = at Rama, on seeing; nidarshayan = pointing out [the side of Mt. Rishyamuka]; sakhyam kuruSva = friendship, you make [with Sugreeva]; iti tadaa abhyuvaaca = thus, then, reiterated.
Kabandha who redeemed his divine form has now got an aureole around him, and while irradiance is tamping whole of his mien, he moved further up on sky and reappeared. And staying in the sky he pointed out at the side of Mt. Rishyamuka, and then he reiterated, "you befriend Sugreeva..."and then he vanished. [3-73-46]
Vegetarianism of Rama
Lakshmana's killing, dressing of birds and fishes, and Rama's munching them - is a heatedly debated topic in web forums of all sorts. Some commentators of Ramayana have totally contrived the above expressions, to give a touch of vegetarianism. Even when Rama killed Rohi animals as offerings to dead Jataayu, there also it is contrived to mean as some roots or tubers. When Seetha says to Ravana who came in the guise of Brahman friar, that Rama will fetch much meat and I offer that on cooking aamiSam aadaati puSkalam This also is contrived as some tubers and fruits.
This pro-Jain, pro-Buddhist touch of vegetarianism is an enforced virtue on Vedic-ism. The only and real vegetarians of India are the Jains, and Jainism is a 'holier than thou...' sect of Vedic-ism, for their hymns and biija akshara-s are nothing but the derivatives of Vedic hymns. But these are a fed up lot with the then overtures of the practisers of Vedic-ism, and cleaved themselves from Vedic-ism to form Jainism, and even today they stick to their principles of non-violence, even towards the tiniest ant. Then came this Buddhism, a 'peaceable than thou...' sect of the Vedic-ism, for their jaataka katha-s and other teachings are nothing but the Vedic lore. This ism, though called a peaceable one, meaning 'unwarlike...' has conducted many wars and is splintered manifoldly, only because of the overtures of its practisers, allowed by their patronising kings. There used to be another sect caar vaaka-s an 'intellectual than thou...' sect, but they are termed as nihilists atheists, non-believers etc., and their literature is totally ruined as they used to colloid with theists, demanding to prove god, materialistically. These are highly sophisticated, well-versed in all Veda-s, debaters with utmost precision. These three ism are not called separate religions than Vedic-ism, but a vaidika mata-s where mata is not a religion, but a philosophy, viewpoint, a darshana.
Any religion, sect, or a following when patronised by the local sovereign, acquires bullhorns and snake fangs and starts to invade others, keeping themselves under the shade of their patronising king. So is this Buddhism, and it attained its 'warlike' tarnish by the swordsmanship of Ashoka, the Great. Besides spoiling its own original and peaceable tenets, Buddhism has equally spoiled the Vedic-ism, by the time of Ashoka itself. Even Ashoka has not converted himself to Buddhism overnight, but after a series of studies. He was a Buddhist before Kalinga war, but warred and massacred Kalinga, and a Buddhist and butchery - does not go hand in hand. By the way, Buddhists are no vegetarians, including Ashoka, but his edicts ask all others to not to eat meat.
Even today verifiable are the dietary habits in the provinces where the preachers of Buddhism have gone or not sent, or rendered useless, say Bengal. The usual route of Buddhists of Ashoka's period is from Patna to Orissa, and to Andhra. And Andhra was stronghold of Buddhists, once when aacaarya naagarjuna was there, who established a Buddhist University in Andhra, to which students from far Japan used to come. Even today, excavations are going on and Buddhist edicts are coming out, around Naagarjuna Sagar dam. The other route from Andhra is to Sri Lanka, down south. The details about the itinerary of these Buddhists preachers, better call them as door-to-door campaigners of Ashoka's, greatness than Buddhism, can be found in their legend, the third sangiitini, masterminded by the mentor of Ashoka, namely moggali puttastha vira, , someone like Gobbels of Hitler. And rampant was this pseudo-Buddhism in South India, much abetted by the then pseudo-Jainism, to where bhadra saalastha viira was sent on his way to mahaa taamra parNi dviipa present day Sri Lanka, headed by Ashoka's son Mahinda [Mahendra, and along with the sister of Ashoka,] besides, his duuta-s to the court Antiocus II Theos [grandson of Seleucus,] Ptolemy II Philadeliphus, King of Egypt; King Antigonus Gonatus of Macedon; King Alexander of Epirus... so on. Thus, they successfully propagated about Ashoka, rather than the tenets of pure Buddhism, and as a result, that Buddhism is corrupted, back home.
Though Buddha said at his last stage vaya dhamma sankara - appamadena sampadeta 'decay is an innate feature in all beings, acquire your salvation unfalteringly...' where appamaadena is a pramaadena 'without, carelessness...' But the later time overenthusiastic practisers decayed Buddhism carefully and unfalteringly in its homeland. In these times of Ashoka, the customs and habits of Vedic-ism merged into the then pseudo-Buddhism, and a commixture of Vedic-ism and pseudo-Buddhism resurfaced, and Vedic-ism became pseudomorphic Brahmanism. Along with it, the dietary habits have changed completely, and vegetarianism of Jainism has come to stay, and thereafter it just turned to egg-tarianism, and presently going on to hamburger-ism and pizza-ism.
This being so, the orthodox Hinduism lays taboo on meat eating in respect of Brahmans only, that too by reckoning the eras, the Indian yuga theory. In satya yuga no distinctions recorded, in treat yuga, dwaapara yuga-s of Ramayana and Bharata times, Brahmins are permitted only some non-veg items, called prokshita aahaara as can be seen in Rama-Vali conversation, and sage Agastya bans ram's meat, that too only for Brahmins, after Vaataapi-Ilvala episode. In kali yuga non-veg is completely banned for Brahmins, not by scriptures, but by the impact of the then despots of pseudo-Buddhism. The kali puruSa is entered through Duryodhana in dwaapara yuga of Maha Bharata time, but somehow world is saved by Krishna and Arjuna. Now we with a sarcastic affection call that kali has entered through Ashoka, and kali yuga is the period dating from Ashoka's despotic days. When a state of topsy-turviness occurs to Veda-s themselves in kali yuga , where Veda-s are breathing their last at present, there is nothing to speak of dietary habits of those eras.
There are many web pages saying or objecting that Rama is a practiser of a himsa not non-violence of Jains, but non-butchery of living beings. Valmiki never said that Rama is a Buddhist Monk or a vardhamaana, tiirthankara of Jainism, but depicted him as Hindu Kshatriya, and no taboo is prescribed to this warring class in eating meat or chicken. Yet the lamentation will be like this: "Lord Rama, a great, divine exemplar of dharma and virtue for Hindus, himself apparently doesn't care much for vegetarianism and ahimsa..." "[Rama:] 'I must to lonely wilds repair, abstain from flesh, and living there on roots, fruit, honey, hermit's food, pass twice seven years (14 yrs.) in solitude. To Bharata's hand the king will yield the regent power I thought to wield, and me, a hermit, will he send my days in Dandak wood to spend.' " -- Ramayana 2:20. [Griffith, Ralph T.H. The Ramayana of Valmiki: translated into English verse. Benares: E.J. Lazarus & Co., 1895. p.117]. It may please be noted that vegetarianism is different from non-violence and it belongs only to Jain tenets, and later to Gandhian principles, but not to Hindus or Buddhists. The meaning of the above verse is 'being a hermit I will abstain from food that inculcates raajasa, taamasa pravR^itti an aggressive, assaulting mood... where certain kinds of meat stuff cause an aggressive mood...' and Griffith had his own metrical exigencies to incorporate all the subtexts and underlined meanings in those iambics. It is unclear as to why hairs are counted on eggshells, without grasping the essence of the epic's idea of eliminating vice, where vice is Ravana and his diabolic activities. Rama's character may not be taken as a meek, weak, bleak backbencher, but take it as a blitzkrieg assaulter, aggressive invader, that too only on vice. If he were not to kill an edible animal how can he create a holocaustic extirpator of demons in the last episodes of the epic, or shall he start chanting on battlefield dhammam sharaNam gaccaami, sangam sharaNam gaccami that too, to Ravana - needs to be explored. Firstly let us ask ourselves whether we want a Ravana or a Rama, whether they eat meat, chicken 65, or biryaani, or Italian ice creams.
Whether Rama is a god or no god, he is the princely Kshatriya, and if a warrior Kshatriya subsists on tubers and fruits, and on other insipid food, we can imagine how grand his warfare would be. If Rama were to be a god, why God created a big fish that eats a small fish, why birds and animals of prey, and why a niSaada that kills a bird at the start of Ramayana. Hence, taking dietary habits as acquired habits, but not godsend or tabooed ordinances of scriptures, the meanings of these verses of Kabandha are not contrived to establish any vegetarianism. Incidentally, these are the advices of raw-flesh eating Kabandha and we do not see Rama feasting comfortably on birds, fish, or on Kentucky chicken, at Pampa.
- - - - -
इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे त्रि सप्ततितमः सर्गः
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