The magnificence and luxury of Kishkindha and its inmates is depicted here. Lakshmana on the invitation of Angada proceeds through the streets of the city examining its glory. On reaching palace-chambers, feeling shy to enter inside where the women are moving about and also infuriated at Sugreeva's callousness, Lakshmana makes a thunderous noise with his bowstring. Listening that sound Sugreeva is terrorised and bids Tara to approach Lakshmana to pacify him. Accordingly, Tara approaches Lakshmana and pacifies his anger and invites him to their palace.
This chapter vies with the 33rd chapter of Aranya Kanda in the attitudes of a king and his kingship. Here Sugreeva is indulged in bodily pleasures with his own females and in Aranya Kanda, as accused by Shurpanakha, Ravana is hankering after other's women. Here Sugreeva dizzy with drinks and in Aranya Ravana is dizzy with his supremacy. These two chapters, as detailed by ancient commentators, equally deal with raaja niiti shastra 'political science.' Here the only rescue to Sugreeva is Tara, who saves the face of Sugreeva before Lakshmana, whereas Ravana has none to come to his aid when chided by Shurpanakha. Out of total 66 verses that are here in this traditional edition, verses from 25 to 62 are unavailable in critical edition, perhaps estimating them to be lateral interpolations, and there this chapter is quickly concluded. These verses belong to the exposition of 'kingly vices...' on which Tara rationally defends.
atha pratisaṃādiṣṭo lakṣmaṇaḥ paravīrahā |
praviveśa guhām ramyām kiṣkiṃdhām rāma śāsanāt || 4-33-1
1. atha = then; prati sam aadiSTaH = towards, well, invited [invited inside]; para viira haa = enemy, braving, slayer of; lakSmaNaH = Lakshmana; raama shaasanaat = at Rama's, orders; ramyaam guhaam = delightful, cave; kiSkindhaam pravivesha = Kishkindha, entered.
Then on invitation to inside, Lakshmana, the slayer of braving enemies, entered that delightful cavelike Kishkindha at Rama's orders. [4-33-1]
Angada on informing Sugreeva about the arrival of Lakshmana came back to Lakshmana and invited him to come inside Kishkindha.
dvārasthā harayaḥ tatra mahākāyā mahābalāḥ |
babhūvuḥ lakṣmaṇam dṛṣṭvā sarve prāṃjalayaḥ sthitāḥ || 4-33-2
2. tatra = there; dvaara sthaa = at gateway, staying - available; mahaa kaayaa mahaa balaaH = huge, bodied, highly, mighty; harayaH = monkeys; sarve lakSmaNam dR^iSTvaa = all, at Lakshmana, on seeing; praanjalayaH sthitaaH babhuuvuH = with adjoined-palms, stood [back,] they became.
On seeing Lakshmana the huge bodied and highly mighty monkeys available at the gateway stood back with their palms adjoined in supplication. [4-33-2]
niḥśvasantam tu tam dṛṣṭvā kruddham daśaratha ātmajam |
babhūvuḥ harayaḥ trastā na ca enam paryavārayan || 4-33-3
3. harayaH = monkeys; niHshvasantam = one who is exhaling [fuming]; kruddham tam dasharatha aatmajam = infuriated, at him, Dasharatha's, at son; dR^iSTvaa = on seeing; trastaa babhuuvuH = scared they became; enam na paryavaarayan ca = him, not, circumscribed, also.
But on seeing at the fumingly infuriated son of Dasharatha, all the monkeys have become scared and they did not even gather around him. [4-33-3]
sa tam ratnamayīm divyām śrīmān puṣpita kānanām |
ramyām ratna samākīrṇām dadarśa mahatīm guhām || 4-33-4
4. shriimaan saH = glorious, he - Lakshmana; ratnamayiim = crafted with jewels; divyaam = superb one; puSpita kaananaam = with flowered, parklands [orchards]; ratna sam aakiirNaam = gemlike [objects d'art,] richly rife with; ramyaam = splendid - cave; taam mahatiim guhaam = her, colossal, cave [of Kishkindha]; dadarsha he has seen.
Glorious Lakshmana has seen the splendid Kishkindha which is a colossal cave crafted with jewels, replete with flowered orchards and richly rife with gemlike-objects d'art. [4-33-4]
harmya prāsāda saṃbādhām nānā ratnopaśobhitām |
sarva kāma phalaiḥ vṛkṣaiḥ puṣpitaiḥ upaśobhitām || 4-33-5
5. harmya praasaada sambaadhaam = mansions, multi-storied buildings, compacted with; naanaa ratna upashobhitaam = various, precious stones, embellished with; sarva kaama [kaala] phalaiH = every, relish, [seasonal,] fruits; puSpitaiH = blossomed; vR^ikSaiH = with trees; upashobhitaam = by them enlivened; dadarsha = Lakshmana has seen.
Kishkindha is compacted with mansions and multi-storied buildings that are embellished with various precious stones, and it is enlivened with blossomed trees that bear fruit of every relish and of every season, and Lakshmana has seen such a Kishkindha. [4-33-5]
deva gaṃdharva putraiḥ ca vānaraiḥ kāma rūpibhiḥ |
divya mālya ambara dhāraiḥ śobhitām priya darśanaiḥ || 4-33-6
6. deva gandharva putraiH = with gods, gandharva-s, with the children of; kaama ruupibhiH = by wish, guise-changers; divya maalya ambara dhaaraiH = marvellous, garlands, garments, attired in; priya darshanaiH vaanaraiH shobhitaam = with prepossessing appearances, by Vanara-s, [Kishkindha] is brightened; dadarsha = Lakshmana has seen.
That city is brightened with vanara-s who with their prepossessing appearances are attired in marvellous garlands and garments, and who can change their guise just by their wish, as they are the children of gods and gandharva-s, and Lakshmana has seen such a city. [4-33-6]
candana agaru padmānām gandhaiḥ surabhi gandhitām |
maireyāṇām madhūnām ca sammodita mahā pathām || 4-33-7
7. surabhi gandhitaam [gandhinaam] = fragrantly, fragranced [to smell-faculty, pleasing - city itself is perfumed]; candana agaru padmaanaam = of sandal-scent, true aloe-scent, lotuses; maireyaaNaam = of flower-liquors; madhuunaam ca = with grape-wine; gandhaiH = with fragrances; sam modita = highly, exhilarated; mahaa pathaam = wide, avenues [of Kishkindha]; Lakshmana saw.
She is perfumed with the fragrances that are pleasing the sense of smell like sandal-scent, true-aloe-scent, and the scents of lotuses, and her wide avenues are highly exhilarated with the bouquet of flower-liquors and grape-wines, and Lakshmana has seen such a sweet-scanted city Kishkindha. [4-33-7]
The sandalwood paste, aloe scents, lotus scents are used as body rubs. Thus everyone is using them and hence fragrant, and due to the continuous preparation of wines prepared from the flowers of guDa puSpa, Bassia latifolia, or from flowers Lythrum fruticosum, brewed with the juice of sugarcane and also even from grapes, that city itself is odorous and the streets are boozy.
viṃdhya meru giri prakhyaiḥ prāsādaiḥ na eka bhūmibhiḥ |
dadarśa giri nadyaḥ ca vimalāḥ tatra rāghavaḥ || 4-33-8
8. raaghavaH = Lakshmana; tatra = in that city; na eka = not, single, bhuumibhiH = surface, flat - storey, i.e., not single-storied but multi-storied; vindhya meru giri prakhyaiH = Vindhya, Meru, mountain, semblable to; praasaadaiH = with buildings; and; vi malaaH = without, slime - pure watered; giri nadyaH ca = mountain, rapids - waterfalls, even; dadarsha = saw.
In that city Lakshmana of Raghava dynasty has seen buildings that are not single-storied but multi-storied, semblable with Mt. Vindhya and Mt. Meru, and he even saw mountain-rapids with pure water. [4-33-8]
aṃgadasya gṛham ramyam maindasya dvividasya ca |
gavayasya gavākṣasya gajasya śarabhasya ca || 4-33-9
vidyunmāleḥ ca saṃpāteḥ sūryākṣasya hanūmataḥ |
vīrabāhoḥ subāhoḥ ca nalasya ca mahātmanaḥ || 4-33-10
kumudasya suṣeṇasya tāra jāmbavatoḥ tathā |
dadhivaktrasya nīlasya supāṭala sunetrayoḥ || 4-33-11
eteṣām kapi mukhyānām rāja mārge mahātmanām |
dadarśa gṛha mukhyāni mahāsārāṇi lakṣmaṇaḥ || 4-33-12
9, 10, 11, 12. lakSmaNaH = Lakshmana; angadasya ramyam gR^iham = Angada's, exquisite, mansion; maindasya dvividasya = of Mainda, of Dvivida; gavayasya gavaakSasya gajasya sharabhasya = Gavaya's, Gavaaksha's, Gaja's, Sharabha's; vidyunmaaleH ca sampaateH suuryaakSasya hanuumataH = of Vidyunmaali, Sampaati, Suuryaaksha, Hanuma; viirabaahoH subaahoH = of Virabaahu, Subaahu; mahaatmanaH nalasya ca = noble-souled one, of Nala, also; tathaa = likewise; kumudasya suSeNasya taara jaambavatoH = of Kumuda, Sushena, Lt. Taara, Jambavanta; dadhivaktrasya niilasya supaaTala sunetrayoH = of Dadhivaktra, Niila, Supaatala, Sunetra; eteSaam = of these; mahaatmanaam kapi mukhyaanaam = of noble-souled, monkey, chiefs; mahaa saaraaNi = of great, essence - lavish mansions; gR^iha mukhyaani = mansions, of distinction; raaja maarge = on king's, way; dadarsha = beheld.
On the kings-way Lakshmana has seen the exquisite mansion of Angada, likewise the lavish mansions of distinction pertaining to the other vanara chiefs, namely Dvivida, Gavaya, Gavaaksha, Gaja, and Sharabha, Vidyunmaali, Sampaati, Suuryaaksha, Hanuma, and that of the noble-souled Nala, and even those of Virabaahu, Subaahu, Kumuda, Sushena, Lt. Taara, Jambavanta, Dadhivaktra, Niila, Supaatala, and that of Sunetra. [4-33-9, 10, 11, 12]
pāṇḍura abhra prakāśāni gandha mālya yutāni ca |
prabhūta dhana dhānyāni strī ratnaiḥ śobhitāni ca || 4-33-13
13. paaNDura abhra prakaashaani = whitish [silver,] cloud, in glitter; gandha maalya yutaani ca = scents, tassels of flowers, having, also; prabhuuta dhana dhaanyaani = in possession of, wealth, grains; strii ratnaiH shobhitaani ca = with female-vanara-s, gemlike ones, [those mansions are] beaming with, also.
Those mansions that glitter like silver-clouds, fragrant with scents and festooned with flower-tassels, replete with wealth and food grains, are beaming with gemlike female-vanara-s, and Lakshmana saw them on his way. [4-33-13]
pāṇḍureṇa tu śailena parikṣiptam durāsadam |
vānarendra gṛham ramyam mahendra sadana upamam || 4-33-14
śulkaiḥ prāsāda śikharaiḥ kailāsa śikhara upamaiḥ |
sarva kāma phalaiḥ vṛkṣaiḥ puṣpitaiḥ upaśobhitam || 4-33-15
mahendra dattaiḥ śrīmadbhiḥ nīla jīmūta saṃnibhaiḥ |
divya puṣpa phalaiḥ vṛkṣaiḥ śīta cchāyaiḥ manoramaiḥ || 4-33-16
haribhiḥ saṃvṛta dvāram balibhiḥ śastra pāṇibhiḥ |
divya mālya āvṛtam śubhram tapta kāṃcana toraṇam || 4-33-17
sugrīvasya gṛham ramyam praviveśa mahābalaḥ |
avāryamāṇaḥ saumitriḥ mahāabhram iva bhāskaraḥ || 4-33-18
14, 15, 16, 17, 18. paaNDureNa shailena parikSiptam = with white, mountain, immured; duraasadam = inaccessible; mahendra sadana upamam = great Indra's, palace, in simile to; ramyam = grand; vaanara indra gR^iham = Vanara, king's, palace; Lakshmana has seen, and which is; shulkaiH kailaasa shikhara upamaiH = with silver-white, Mt. Kailash, peaks, similar to; with such; praasaada shikharaiH = with palace's, spires; sarva kaama phalaiH = all, desires [relish fulfilling,] fruits [yielding]; puSpitaiH vR^ikSaiH upa shobhitam = with blossomed, trees, shining forth; mahendra dattaiH = by great Indra, that are endowed; shriimadbhiH = with providential [trees]; niila jiimuuta sannibhaiH = blackish, cloud, equalling in shine; having such; divya puSpa phalaiH = which are with - divine, flowers, fruits; shiita cChaayaiH = with cool, shades; manaH ramaiH = heart, pleasing; vR^ikSaiH = with trees; [upa shobhitam = shining forth]; balibhiH = robust ones; shastra paaNibhiH = weapons, in hands [wielding]; haribhiH samvR^ita dvaaram = by [such] monkeys, covered - screened for protection, having doorways; divya maalya aavR^itam = excellent, garlands, strung round [palace]; shubhram = [white or shining forth] splendorous; tapta kaancana toraNam = molten [refined,] golden, with [main] archway; ramyam = fascinating; sugriivasya gR^iham = Sugreeva's, palace; mahaabalaH saumitriH = very bold, Saumitri; bhaaskaraH = sun; mahaa ab bhram = colossal, water, carrier - into cloud; iva = as with; a vaaryamaaNaH = without, being impeded; pravivesha = entered.
The grand palace of the king of monkeys, Sugreeva, which vies with the palace of Indra is inaccessibly immured in a whitely mountain. The spires of that palace are similar to the peaks of Mt. Kailash and it is shining forth with fully blossomed trees yielding fruits that can fulfil every relish of everyone. Some more providential and heart-pleasing trees available there are the endowment of Indra, which in shine are equal to blackish rainy-clouds, yielding divine flowers and fruits, and casting cool shades. Excellent garlands are strung round the palace and robust monkeys wielding weapons are screening its gateways, while its main archway cast in refined golden is splendorous. And the very bold Lakshmana unimpededly entered such a fascinating palace of Sugreeva, as with the sun entering a colossal cloud. [4-33-14, 15, 16, 17, 18]
sa sapta kakṣyā dharmātmā yāna āsana samāvṛtāḥ |
praviśya sumahat guptam dadarśa aṃtaḥpuram mahat || 4-33-19
haima rājata paryankaiḥ bahubhiḥ ca vara āsanaiḥ |
mahā arha āstaraṇa upetaiḥ tatra tatra samāvṛtam || 4-33-20
19, 20. dharmaatmaa = high-minded one [duty-bound]; saH = he, Lakshmana; yaana aasana samaavR^itaaH = carriers [palanquins, sedans etc] settees, spread over; sapta kakSyaa = seven, courtyards; pravishya = on passing through; su mahat guptam = very, highly, protected; mahat = prodigious - chamber; haima raajata paryankaiH = with golden, silver, love-beds; mahaa arha aastaraNa upetaiH = highly, valuable, [spread-covers] upholstery, consisting of; bahubhiH vara aasanaiH ca = with numerous, best, divans, also; tatra tatra samaavR^itam = there, there, [palace-chambers] covered - stuffed with; antaHpuram = palace-chambers; dadarsha = he saw.
Passing through a set of seven courtyards in which carriers like palanquins, sedans, and even settees are spread over, that duty-bound Lakshmana has seen the highly protected and prodigious palace-chambers of Sugreeva, which is stuffed here and there with numerous golden and silver love-beds and divans on which highly valuable upholstery is provided. [4-33-19, 20]
praviśan eva satatam śuśrāva madhura svanam |
taṃtrī gīta samākīrṇam sama tāla padākṣaram || 4-33-21
21. pravishan eva = while entering, alone; tantrii giita samaakiirNam = of string-instrument, lyrical, commixture of; sama taala pada akSaram = equable, rhythm, word, lettered; satatam = ongoing; madhura svanam = melodious, tunes; shushraava = came to ear - heard.
On his very entry Lakshmana heard the ongoing melodious tunes commixed with lyrics and strains of string-instruments, and all are unvarying in cadence, wording and lettering.
On his very entry Lakshmana heard the ongoing melodious tunes of lyrics with pulsing wording and lettering, conjoined with strains from string-instruments, like Veena etc., and all have a pulsating cadency. [4-33-21]
bahvīḥ ca vividha ākārā rūpa yauvana garvitāḥ |
striyaḥ sugrīva bhavane dadarśa sa mahābalaḥ || 4-33-22
22. mahaabalaH = great-mighty; saH = he, that Lakshmana; sugriiva bhavane = in Sugreeva's, palace; vividha aakaaraa = with diverse, features; ruupa yauvana garvitaaH = beauty, youth, prideful of; bahviiH striyaH = many, females, dadarsha = saw.
And the great-mighty Lakshmana has seen many females in Sugreeva's palace with diverse features and prideful of their beauty and youth. [4-33-22]
dṛṣṭvā abhijana saṃpannāḥ tatra mālya kṛta srajaḥ |
vara mālya kṛta vyagrā bhūṣaṇa uttama bhūṣitāḥ || 4-33-23
na atṛptān na ati ca vyagrān na anudātta paricchadān |
sugrīva anucarān ca api lakṣayāmāsa lakṣmaṇaḥ || 4-33-24
23, 24. lakSmaNaH = Lakshmana; tatra = in there; abhijana sampannaaH = bloodline, of worthy [females]; maalya kR^ita srajaH = with [worthily] flowers, made, garlands; vara maalya kR^ita vyagraa = best [worthwhile,] flower-tassels, in making, engrossed in; bhuuSaNa uttama bhuuSitaaH = jewellery, with worthiest, adorned with; at such females; dR^iSTvaa = on observing; na a tR^iptaan = none, without, satisfaction - overawed lot; na ati vyagraan ca = not, overly, strained ones, also - overstrained ones; na an udaatta paricChadaan = not, without, best, dressed - not dressed to nines, not spruced up; sugriiva anucaraan ca api = at Sugreeva's, attendants chambermaids, also, even; lakSayaamaasa = made a mark of.
On observing the females of a worthy bloodline in the palace of Sugreeva, who are wearing garlands of worthily flowers, engrossed in making worthwhile flower-tassels and even adorned with worthiest jewellery, he also made a mark of the chambermaids. None of them is overawed, overstrained, and everyone is over-embellished in dressiness. [4-33-23, 24]
kūjitam nūpurāṇām ca kaṃcanīm niḥsvanam tathā |
sa niśamya tataḥ śrīmān saumitriḥ lajjito abhavat || 4-33-25
25. tataH = later on; shriimaan = fulgorous; saH saumitriH = he, Saumitri; nuupuraaNaam kuujitam ca = of silver-anklets; chimes, also; tathaa = likewise; kancaniim niHsvanam = golden cincture's, tintinnabulation; nishamya = on listening; lajjitaH abhavat = [Saumitri] embarrassed, became, to inside the palace-chamber.
Thereafter on hearing the chimes of silver-anklets and tintinnabulations of golden cinctures of female vanara-s that refulgent Saumitri is embarrassed to proceed further. [4-33-25]
roṣa vega prakupitaḥ śrutvā ca ābharaṇa svanam |
cakāra jyā svanam vīro diśaḥ śabdena pūrayan || 4-33-26
26. viiraH = valiant - Lakshmana; aabharaNa svanam shrutvaa = jewellery's [of female vanara-s,] tinkles, on hearing; roSa vega pra kupitaH = by bitterness's, speed of, highly, provoked; dishaH shabdena puurayan = compass points, with sound - twang, filling; jyaa svanam = bowstring's, sound; cakaara = made - twitched bowstring.
On hearing the tinkles of the jewellery of female vanara-s valiant Lakshmana is highly provoked with an instantaneous bitterness, and he twitched bowstring as though to fill all the points of compass with twanging. [4-33-26]
cāritreṇa mahābāhuḥ apakṛṣṭaḥ sa lakṣmanaḥ |
tasthau ekāṃtam āśritya rāma śoka samanvitaḥ || 4-33-27
27. raama shoka sam anvitaH = Rama's, anguish, possessed with / alongside - which is in his heart; mahaabaahuH saH lakshmanaH = dextrous one, he, Lakshmana; caaritreNa = by [his celibate, decent] conduct; apakR^iSTaH = hauled down; ekaantam aashritya tasthau = loneliness, contingent on, stood aside.
His decent conduct hauling him down dextrous Lakshmana stood aside contingent on isolation, and alongside his heartfelt anguish of Rama. [4-33-27]
Lakshmana is in no mood to be in pleasing circumstances. Further, he dashed in to the palace uncaring for what to see. But seen are nymph-like females moving there about, uncaring for the presence of the male members of the palace, or even for the enterance of Lakshmana. That is why the entry into palaces is associated with certain protocols. anena parasya antaHpure sahasaa na praveSTavyam iti suucitam - dk Lakshmana is searing with his duty consciousness and this seventh heaven like atmosphere is irritating. To vent out his ire there is none in his audience, and hence he twanged his bowstring, which communicates his wrath to Sugreeva, who has not yet surfaced from the depths of his palace-chambers.
tena cāpa svanena atha sugrīvaḥ plavagādhipaḥ |
vijñāya āgamanam trastaḥ sa cacāla vara āsanāt || 4-33-28
28. atha = then; plavaga adhipaH saH sugriivaH = fly-jumper's, king, he, Sugreeva; tena caapa svanena = by that, bow's, twanging; aagamanam = arrival; of [Lakshmana]; vij~naaya = on discerning - ensured; trastaH = startled; vara aasanaat cacaala = form exquisite, seat, jerked up.
With that twang of the bowstring the king of fly-jumpers Sugreeva is startled and jerked up from his exquisite seat as he ensured that Lakshmana has arrived. [4-33-28]
aṃgadena yathā mahyam purastāt prativeditam |
suvyaktam eṣa saṃpraptaḥ saumitriḥ bhrātṛ vatsalaḥ || 4-33-29
29. purastaat = = earlier; angadena = by Angada; mahyam = to me; yathaa prativeditam = as to how, indicated; like that; bhraatR^i vatsalaH = brother's, a votary of; eSa saumitriH sampraptaH = this, Saumitri, has come - down on; su vyaktam = it is very, clear.
"As Angada indicated to me earlier, Saumitri, the votary of his brother, has come down on... it is very clear..." Thus Sugreeva exclaimed. [4-33-29]
aṃgadena samākhyato jyā svanena ca vānaraḥ |
bubudhe lakṣmaṇam prāptam mukham ca asya vyaśuṣyata || 4-33-30
30. angadena = by Angada [as has been said]; jyaa svanena ca = by bowstring's, clang of, even; sam aakhyataH = Sugreeva who is - well, apprised; vaanaraH = Vanara, Sugreeva; lakshmaNam praaptam bubudhe = Lakshmana, as arrived, made up his mind; asya mukham ca vyashuSyata [vi a shuSyata] = his, face, is also, verily dried up - whey-faced.
As has been apprised by Angada earlier, and even now by the twang of bowstring, that vanara Sugreeva made up his mind about Lakshmana's arrival, and he has become whey-faced. [4-33-30]
tataḥ tārām hari śreṣṭhaḥ sugrīvaḥ priya darśanām |
uvāca hitam avyagra trāsa saṃbhrāṃta mānasaḥ || 4-33-31
31. tataH = then; traasa sam bhraanta maanasaH = by dismay, bewildered, with such a heart; hari shreSThaH sugriivaH = monkey's, chief, Sugreeva; priya darshanaam taaraam = to the one with - pleasant, appearance - exquisite lady, to Tara; hitam = beneficial - advantageous word; a vyagram = without, impulsiveness - staidly; uvaaca = spoke.
The chief of monkeys Sugreeva then staidly spoke this advantageous word to the exquisite lady Tara while his heart is bewildered with dismay. [4-33-31]
kim nu ruṭ kāraṇam subhru prakṛtyā mṛdu mānasaḥ |
sa roṣa iva saṃprāpto yena ayam rāghavānujaḥ || 4-33-32
32. su bhru = oh, suavely, eye-browed, Tara; prakR^ityaa mR^idu maanasaH = by nature, mellow, hearted; ayam raaghava anujaH = he, Raghava's, brother - Lakshmana; yena = by what; sa roSa iva = with, disdain, as if; sampraaptaH = turned up; ruT kaaraNam kim nu = to grudge, reason, what is, really.
"This brother of Raghava is mellow-hearted by his nature, oh, suavely eye-browed Tara, but he turned up as if with some disdain, really what must be the reason for a grudge! [4-33-32]
The word used su bhruu 'good-eye-browed-one' has some relevancy to Tara's composure. Though certain people's tongues cheer, their eyebrows chide. Tara is not a double-tongued lady but she speaks her heart in all rationality and her eyebrows do not belie what she states.
kim paśyasi kumārasya roṣa sthānam anindite |
na khalu akāraṇe kopam āharet narapuṃgavaḥ || 4-33-33
33. a nindite = oh, not, peccable one, oh, impeccable Tara; kumaarasya = young man's - Lakshmana's; roSa sthaanam = for spite, basis; kim pashyasi = as what, you see; nara pungavaH = man, the best - Lakshmana; a kaaraNe = without, reason - to a fault; kopam na aaharet = despite, will not, invoke; khalu = indeed.
"What do you see as the basis of this young man's spite, oh impeccable Tara, this best one among men will not invoke despite, indeed, to a fault. [4-33-33]
yadi asya kṛtam asmābhiḥ budhyase kiṃcit apriyam |
tat budhyā saṃpradhārya āśu kṣipram eva abhidhīyatām || 4-33-34
34. asmaabhiH = by us; asya = to him; kimcit a priyam kR^itam = in the least, not, pleasant, is done; budhyase yadi = consider, if you; tat aashu = that, quickly; budhyaa sampradhaarya = with thinking - quicjk-wittedness, be determined; kshipram eva abhidhiiyataam = immediately, thus, made known.
"If you consider that we have done something objectionable to him, in the least, let that be quickly determined by your nimble-wittedness and let that be made known immediately. [4-33-34]
athavā svayam eva enam draṣṭum arhasi bhāminī |
vacanaiḥ svāṃtva yuktaiḥ ca prasādayitum arhasi || 4-33-35
35. athavaa = otherwise; bhaaminii = oh, lady; enam = him; svayam eva draSTum arhasi = in person, alone, to see, apt of you; svaantva yuktaiH vacanaiH ca = mitigatory, blent with, with words; prasaadayitum arhasi = to appease him, apt of you.
"Otherwise, oh, lady, you alone are apt to see him in person, and it will be apt of you to appease him with words blent with mitigation. [4-33-35]
tvat darśane viśuddha ātmā na sa kopam kariṣyati |
na hi strīṣu mahātmānaḥ kvacit kurvanti dāruṇam || 4-33-36
36. vi shuddha aatmaa = highly, pure, souled one; saH = he that Lakshmana; tvat darshane = on your, appearance - on seeing you; kopam na kariSyati = anger, he will not, make - will not vent his spleen; mahaatmaanaH = great-souls; kvacit = anywhere; striiSu daaruNam na kurvanti hi = on women, rampage, will not, do - vent out, isn't it.
"Just on seeing you he that highly pure-souled Lakshmana will stop venting his spleen, by the way, great-souls will not be rampageous with women, isn't it! [4-33-36]
The real valorous heroes will not exhibit their warring faculties before palace bound ladies. anena mahaa puruShaaH striiShu kopam na kurvanti iti suucitam - tathaa ca raaja dharme - devateShu visheSheNa raajasu braahmaNe Shu ca | niyantrya sadaa krodho vR^iddha strii baala rogiShu || dkOn this premise Sugreeva is using all his kingly tactics to appease Lakshmana, while Tara is no less in her political thinking, which will be evident soon.
tvayā svāṃtvaiḥ upakrāṃtam prasanna indriya mānasam |
tataḥ kamalapatrākṣam drakṣyāami aham ariṃdamam || 4-33-37
37. svaantvaiH = with propitiatory - words; tvayaa = by you; upa kraantam = to his nearby, stepping in - who is approached at his nearby; prasanna indriya maanasam = pacified, senses, heart; kamala patra aksham = lotus-petal-eyed one - Lakshmana; arindamam = enemy-destroyer; tataH = then; aham drakshyaaami = I will, see.
"If you seek his presence with propitiatory words his heart and senses will be pacified, and then I will be able to see that lotus-petal-eyed Lakshmana, the destroyer of his enemies." Sugreeva thus spoke to Tara. [4-33-37]
sā praskhalaṃtī mada vihvala akṣī
pralaṃba kāṃcī guṇa hema sūtrā |
salakṣaṇā lakṣmaṇa saṃnidhānam
jagāma tārā namita aṃga yaṣṭiḥ || 4-33-38
38. mada vihvala akshii = tipsily, flustering, eyed one; pralamba kaancii guNa hema suutraa = with dangling, cincture's, rivi�re, golden, strings; sa lakshaNaa = with, [queenly / lustful / natural] exquisite features; namita anga yaSTiH = bent, body, stick - bending sticklike slender bodied Tara; saa taaraa = she, that Tara; pra skhalantii = with much, waddling gait; lakshmaNa sannidhaanam = Lakshmana's, proximity; jagaama = went to.
Exquisitely featured Tara went to the proximity of Lakshmana with a waddling gait, tipsily flustering eyes, rivi�re-strings of golden cincture dangling, and with a sticklike gracile body humbly bent. [4-33-38]
The inferences drawn on these expressions are: mada vihvala akshii 'dizzy are her eyes either by drinking or by the insatiate sexual hunger...' pralamba kaaancii guNa hema suutraa 'girdle ornament loosened on her love-bed is not readjusted for a public appearance...' namita anga yaSTi 'sticklike body is bent...' the body may be bent due to her humbleness, or by the weight of her breasts, or due to the ceaseless mating...' sa lakshaNa 'with features of a queen, or with the features of coital expressions, or of a humble lady...' praskhalantii gamane 'a waddling gait...' due to her natural swanlike walk, or stumble of a tipsy one, or due to the fatigue of incessant coition...' If it were asked whether it is appropriate of Tara to approach Lakshmana in this condition, it is said to be quiet befitting to her. Lakshmana is son-like to her and she can see him any time. Further Lakshmana treats other females as his own mothers, that way also she can near him. Apart from these social problems, there is an imminent danger with this Lakshmana, which is more precarious than these presentational problems. Hence she rushed to him in 'as is where is' condition concerning herself with the fate of Sugreeva and that of Kishkindha.
sa tām samīkṣya eva hari īśa patnīm
tasthau udāsīnatayā mahātmā |
avāṅmukho ābhūt manujendra putraḥ
strī sannikarṣāt vinivṛtta kopam || 4-33-39
39. mahaatmaa = great-souled one; saH = he; manuja indra putraH = humans, king's, son [prince]; hari iisha patniim = monkeys', king's, wife; taam samiikshya eva = her, on observing, thus; udaasiinatayaa = unemotionally; tasthau = stood back; strii sannikarSaat = owing to female's, nearness - because of the presence of females; vinivR^itta [vi ni vR^itta = verily, back, coiled] backed down on; kopam = anger; avaa~N mukhaH aabhuut = down, faced, he became.
On observing the wife of the king of monkeys, the great-souled son of the king of humans stood aside unemotionally, and because of the presence of females he backed down on his anger with his face cast down. [4-33-39]
sā pāna yogāt ca nivṛtta lajjā
dṛṣṭi prasādāt ca narendra sūnoḥ |
uvāca tārā praṇaya pragalbham
vākyam mahārtham parisāṃtva rūpam || 4-33-40
40. paana yogaat ca = inebriety, by virtue of, also; narendra suunoH = king, best's, son [prince's]; dR^iSTi prasaadaat ca = glance, by the grace of, also; nivR^itta lajjaa = ceased, embarrassment - she who is unblushing; saa taaraa = she, that Tara; maha artham = highly, noteworthy; pari saantva ruupam = entirely, mitigatory, in its aspect - in its vein; praNaya pragalbham = in friendliness, bold in speech - dauntless; vaakyam uvaaca = sentence, spoke.
She who is unblushing by virtue of her inebriety ad even by the gracious look of the prince Lakshmana, such a Tara spoke a highly noteworthy sentence that is dauntless in friendliness and entirely mitigatory in its vein. [4-33-40]
kim kopa mūlam manujendra putra
kaḥ te na santiṣṭhati vāk nideśe |
kaḥ śuṣka vṛkṣam vanam āpatantam
davāgnim āsīdati nirviśaṃkaḥ || 4-33-41
41. manuja indra putra = people-king's, son - oh, prince; kopa muulam kim = of anger, root [cause,] what is; te vaak nideshe = in your, oral, order; kaH na santiSThati = who is, not, abiding by; shuSka vR^iksham vanam = with dried up, trees, towards forest; aa patantam = coming, falling [befalling]; davaagnim = to wildfire; kaH = who is; nir vi shankaH = without, much, doubt - without a shadow of doubt; aasiidati = drawing nigh.
"Oh, prince, what is the cause of your anger? Who is not abiding by your oral order? And who is he that draweth nigh of a wildfire that is befalling on a forest of dried-up trees, without a shadow of doubt?" Tara enquired thus with Lakshmana. [4-33-41]
sa tasya vacanam śrutvā sāṃtva pūrvam aśaṃkitaḥ |
bhūyaḥ praṇaya dṛṣṭārtham lakṣmaṇo vākyam abravīt || 4-33-42
42. saH lakshmaNaH = he, that Lakshmana; saantva puurvam = propitiatory, with a prelude of; bhuuyaH praNaya dR^iSTa artham = by far, of friendship, evincing, purpose; tasya vacanam shrutvaa = her, words, on hearing; a shankitaH = not, distrustful - Lakshmana becoming trustful; vaakyam abraviit = words, spoke.
On hearing her words which are with a prelude of propitiation, and which by far evince friendship for all practical purposes, Lakshmana trustfully spoke these words. [4-33-42]
kim ayam kāma vṛttaḥ te lupta dharmārtha saṃgrahaḥ |
bhartā bhartṛ hite yukte na ca evam avabudhyase || 4-33-43
43. bhartR^i hite yukte = oh, Tara - in husband's, prosperity, associate of; te bhartaa = your, husband; ayam = he is; kaama vR^ittaH = lustfulness - profligacy, involved in; lupta dharma artha sangrahaH = remiss of, rectitude, [licit] riches, garnering; kim = why - he has become like that; evam = about him; na ca avabudhyase = not, also, you recognise - his dereliction is unbeknown to you, or what.
"Oh, Tara, the associate of husband's prosperity! Why your husband is bound up in profligacy alone, remiss in garnering rectitude and riches, and his dereliction is unbeknownst to you, is it! [4-33-43]
na ciṃtayati rājyārtham saḥ asmān śoka parāyaṇān |
sa amātya pariṣat tāre kāmam eva upasevate || 4-33-44
45. taare = oh, Tara; sa amaatya pariSat = [your husband] with, ministers, council of; saH = he; raajya artham = kingdom, interests of; shoka paraayaNaan asmaan = in anguish, absorbed - cringing, us; na cintayati = not, thinking; kaamam eva upasevate = lechery, alone, devoted to.
"Without thinking either about the interests of the kingdom or about us that are cringing to anguish, oh, Tara, your husband along with his council of ministers is indulged in lechery. [4-33-44]
sa māsān catura kṛtvā pramāṇam plavageśvaraḥ |
vyatītān tān mada udagro viharan na avabudhyate || 4-33-45
45. saH plavageshvaraH = he, that fly-jumpers' king; catura maasaan pramaaNam kR^itvaa = four, months, criterion, on making - stipulating an embargo; mada udagraH = insensible, frantically; viharan = luxuriating in; taan vyatiitaan = them [months,] as elapsed; na avabudhyate = not, realizing.
"On stipulating a four month criterion for an embargo the king of fly-jumpers is not able to realise the completion of that period as he is frantically insensible. [4-33-45]
na hi dharmārtha siddhyartham pānam evam praśasyate |
pānāt arthasya kāmaḥ ca dharmaḥ ca parihīyate || 4-33-46
46. dharma artha siddhi artham = rectitude, riches, to achieve, for the purpose of; evam paanam prashasyate hi = this way, drinking, not, appreciable, isn't it; paanaat = by drinking; arthasya kaamaH ca dharmaH ca = prosperity, aspirations, also, probity, even; parihiiyate = will be defeated, brought to ruin.
"For the purpose of achieving rightly rectitude and rightful riches this way of bacchanalia is inappreciable, isn't it! Just going on drinking will bring prosperity, aspirations and even probity to ruin. [4-33-46]
dharma lopo mahān tāvat kṛte hi aprati kurvataḥ |
artha lopaḥ ca mitrasya nāśe guṇavato mahān || 4-33-47
47. kR^ite = while [favour] is being done; a prati kurvataH = not, in turn, rendering - one who does not requite; taavat = thereby; mahaan dharma lopaH hi = awful, to rectitude, detriment [will occur,] isn't it; guNavataH mitrasya naashe = a noble, friend, in loosing - in loosing a noble friend; mahaan artha lopaH ca = great, purpose, shortcoming - a great shortcoming will also occur in his purposes.
"If one is not going to requite the favour done in his respect an awful detriment occurs in his own rectitude, isn't it. Thereby, that reneger will loose a highly noble friend and thereby a great shortcoming occurs to him in achieving his purposes. Thus a threefold ill befalls on that reneger. [4-33-47]
mitram hi artha guṇa śreṣṭham satya dharma parāyaṇam |
tat dvayam tu parityaktam na tu dharme vyavasthitam || 4-33-48
48. satya dharma paraayaNam = truthful, virtue, avowed one; such a; mitram = friend; artha guNa shreSTham hi = [than] means, [than] aspirations, greater, indeed; tat dvayam = that, pair [means, aspirations]; pari tyaktam = fully, who forsook; [te bharta = your husband]; dharme vyavasthitam na tu = in probity, standing by, not even.
"Indeed a friend avowed to truthfulness and virtuousness is greater than one's own means and aspirations, but you husband forsaking that pair of his means and aspirations that have been fulfilled by such a righteous friend, he is not even standing by the probity. [4-33-48]
tat evam prastute kārye kāryam asmābhiḥ uttaram |
yat kāryam kārya tattvajñe tvam udāhartum arhasi || 4-33-49
49. kaarya tattva j~ne = oh, task, brunt of, knower of; tat = therefore; prastute kaarye = present, task; evam = this way - it is unfinished; asmaabhiH = by us; yat uttaram kaaryam = what, subsequent, task; kaaryam = is to be undertaken; tvam udaahartum arhasi = you, to exemplify, apt of you.
"Therefore, when our present task is standstill in this way due to the bouts of your husband, oh, the knower of the brunt of tasks, what is it we can undertake hereafter...you yourself may aptly give an example..." Thus, Lakshmana spoke curtly to Tara. [4-33-49]
sā tasya dharmārtha samādhi yuktam
niśamya vākyam madhura svabhāvam |
tārā gatārthe manujendra kārye
viśvāsa yuktam tam uvāca bhūyaḥ || 4-33-50
50. saa taaraa = she, that Tara; tasya = his - Lakshmana's; dharma artha samaadhi yuktam = merit, means, reconciliation, contained with; madhura svabhaavam = with mellow, tendency; vaakyam nishamya = words, on hearing; gata arthe manu jendra kaarye = lost, purpose, of people's, king's son [Rama's]; in that task; vishvaasa yuktam = confidence, having / reposing; tam bhuuyaH uvaaca = to him, again said.
On hearing his words containing means, merit and reconciliation, and of mellowly tendency of Lakshmana, Tara realized that the purpose of Rama is lapsed, but having confidence in ultimate success she again said to him.
On hearing his words containing means, merit and reconciliation, and of mellowly tendency of Lakshmana, and even on realizing the lapse committed by Sugreeva in the purpose of Rama, yet reposing her confidence in Sugreeva's capability to achieve results, she again said to Lakshmana. [4-33-50]
na kopa kālaḥ kṣitipāla putra
na ca api kopaḥ sva jane vidheyaḥ |
tvat artha kāmasya janasya tasya
pramādam api arhasi vīra soḍhum || 4-33-51
51. kshiti paala putra = oh, earth's, lord's, son; kopa kaalaH na = anger, time, this is not; sva jane kopaH na ca api vidheyaH = on own, people, anger, not, also, even, imposed - shown; viira = oh, brave one; tvat artha kaamasya = for your, results, who is desirous of; tasya janasya = that, person's [of Sugreeva]; pramaadam api = fault, even; soDhum arhasi = to tolerate, apt of you.
"Oh, prince, this not the time for angering, also your own people shall not be subjected to anger, and it will be apt of you to tolerate Sugreeva's fault because he is desirous of achieving results for you. [4-33-51]
kopam katham nāma guṇa prakṛṣṭaḥ
kumāra kuryāt apakṛṣṭa sattve |
kaḥ tvat vidhaḥ kopa vaśam hi gacche
sattva avaruddhaḥ tapasaḥ prasūtiḥ || 4-33-52
52. kumaara = oh, lad; guNa pra kR^iSTaH = by merits, high-minded one [superior]; apa kR^iSTa sattve = on one with - deducted, mightiness - mightless, on inferior being; kopam = anger; katham naama kuryaat = how, in name, will be made; sattva = by purity - by perfection; ava ruddhaH = held back - one who is restrained; tapasaH prasuutiH = for contemplation, gravitas [and other aspects of abstemiousness,] source of; tvat vidhaH = your, kind of; kaH kopa vasham gacChe hi = who, in anger's, control, enters [submits himself,] indeed.
How in name can a meritoriously high-minded being will show his anger on a relatively mightless inferior being, say Sugreeva, whose mightiest brother's mightiness and essence, say that of Vali, are deducted by none other but by your brother associated with you, and oh, lad, who goes into the control of fury, say of your kind, while he is restrained by his perfection, and a source of abstemiousness. [4-33-52]
jānāmi kopam hari vīra bandhoḥ
jānāmi kāryasya ca kāla saṃgam |
jānāmi kāryam tvayi yat kṛtam naḥ
tat ca api jānāmi yat atra kāryam || 4-33-53
53. hari viira bandhoH = oh, monkey, champion's [Sugreeva's], friend of [of Rama]; kopam jaanaami = anger, [Rama's anger,] I am aware of; kaaryasya kaala sangam ca jaanaami = of task, time, association [lapse,] also, I am aware; tvayi = in your respect; naH = to us - by us; yat kR^itam = what, is done - which fault is done by us; kaaryam = that work - delay; jaanaami = I am aware of; atra yat kaaryam = in this matter, which [is to be done; tat ca api = jaanaami = that, also, even, I am aware of.
"I am aware of the fury of Rama, the friend of champion of the monkeys, namely Sugreeva, I am also aware of the time lapse in the task, I am even aware of the folly we have committed, and what need be done in this matter, I am well aware. [4-33-53]
tat ca api jānāmi yathā aviṣahyam
balam naraśreṣṭha śarīrajasya |
jānāmi yasmin ca jane avabaddham
kāmena sugrīvam astakam adya || 4-33-54
54. nara shreSTha = oh, best one among men; shariira jasya = body, generated - bodily pleasures / or, of Love-god; balam = intensity of; yathaa = as to how; a vi Sahyam = not, verily, tolerable - highly intolerable; tat ca api = that, also, even; jaanaami = I am aware; yasmin = in which; jane = people - female vanara-s; sugriivam astakam = Sugreeva, incessantly; adya kaamena = now, with lust; avabaddham = bound up in; jaanaami = I am aware.
"As to how the intensity of bodily pleasure-seeking will be highly intolerable, I am aware even of that, and I am equally aware of those female vanara-s with whom Sugreeva is now incessantly bound up with lust. [4-33-54]
The females with whom Sugreeva is bound up are his wives, and there may be a self-forgetting involvement but there is no illegitimacy in it.
na kāma taṃtre tava buddhiḥ asti
tvam vai yathā manyu vaśam prapannaḥ |
na deśa kālau hi na ca artha dharmau
avekṣate kāma ratiḥ manuṣyaḥ || 4-33-55
55. tvam yathaa manyu vasham prapannaH = you, as to how, fury's, control, gone into; gauging by it; tava buddhiH kaama tantre na asti = your, mind, in sensual, spells, is not, there - you are disinclined to bodily pleasures, hence you do not understand; kaama ratiH manuSyaH = those in sensualities, delighted in, man - humans; desha kaalau = place, time; na avekshate hi = will not, observe, isn't it; artha dharmau ca = [ethical] means, [holy] merits, also - he does not care.
"Gauging by your mindset which is presently bridled by fury, you appear to be disinclined towards spells of sensualities, thus these aspects are past your comprehension. All right! If a man were to be voluptuary he will be inadvertent of place and time, isn't it! Then, how about ethicalities, or rights and wrongs? [4-33-55]
tam kāma vṛttam mama sannikṛṣṭam
kāma abhiyogāt ca vimukta lajjam |
kṣamasva tāvat para vīra hantaḥ
tava bhrātarma vānara vaṃśa nātham || 4-33-56
56. para viira hantaH = oh, enemy, braving, eradicator of; kaama vR^ittam = in lust, one who is delighting; mama sannikR^iSTam = in my, available in my presence - consorted with me; kaama abhiyogaat ca = in lusty, vehemence, also; vimukta lajjam = one who shunned, decency; such a; tava bhraataram = your, brother - brother-like; vaanara vamsha naatham = Vanara, dynasty, protector of; taavat kshamasva = ergo, you condone.
"He who shunned decency because of the vehemence of randiness, oh, the eradicator of braving enemies, and he who is delighting in lust is consorted with me, ergo condone your brother-like Sugreeva, the protector of Vaanara dynasty. [4-33-56]
maharṣayo dharma tapobhirāmāḥ
kāmā anukāmāḥ prati baddha mohāḥ |
ayam prakṛtyā capalaḥ kapiḥ tu
katham na sajjeta sukheṣu rājā || 4-33-57
57. tapaH dharma abhiraamaaH = pious asceticism, in holy merit, delight in; maharSayaH = esteemed sages; they are; kaamaa anukaamaaH = desire [fulfilment,] in tow followers; pratibaddha mohaaH = entangled, in lust; kapiH tu = monkey, on his part; prakR^ityaa capalaH = [Sugreeva] by nature, impulsive; such as he is; ayam raajaa = this one - Sugreeva, [besides being a] king; sukheSu katham na sajjeta = enjoyments, how, not, wallows in.
"Esteemed sages who take delight in their holy merit and pious asceticism, they themselves will be closely following the course of their desire fulfilment when entangled in lust, then how about this one, namely Sugreeva, being an impulsive monkey, besides being a king, how he cannot wallow in enjoyments. [4-33-57]
There are numerous examples for this saying of Tara that great saints and sage are disturbed in the ascetic practises by womanly charms. For this Dharmaakuutam says: anena atyanta strii kaamuko dharma vibhrShTo bhavati it suucitam - anena maharShibhiH api apariharyaH kaamaH praakR^itaiH katham pari hartum shakya iti uktam - tathaa ca praaciinaaH - vishvaamitra paraashara prabhR^itayo vaata ambu parNa ashanaaH te api strii mukha pankajam sulalitam dR^iShTvaiva moham gataaH | dk 'when the great sages like Vishvamitra and Paraashara, who thrive on air, water and leaves, sense the delicate scent of the face of a female, they are lured by those females...' an ancient saying.
iti evam uktvā vacanam mahārtham
sā vānarī lakṣmaṇam aprameyam |
punaḥ sa khedam mada vihvalākṣī
bhartur hitam vākyam idam babhāṣe || 4-33-58
58. mada vihvala akshii = by inebriety, fluttery, eyed one; saa vaanarii = she, that vanara female - Tara; aprameyam lakshmaNam = with inestimable, Lakshmana; iti evam uktvaa = this, way, on saying; mahaa artham vacanam = of great import, sentence; punaH = again; sa khedam = with, anguish - sentimentally [sa khelam = with, vivaciousness - vivaciously]; bhartuH hitam = for husband's, in wellbeing of; idam vaakyam babhaaSe = this, sentence, spoke.
She that vanara female Tara whose eyes are fluttery under the influence having said this way, she again picked up where she left off and sentimentally spoke this sentence to Lakshmana whose brunt is inestimable, in the interest of her husband's wellbeing. [4-33-58]
udyogaḥ tu cira ājñaptaḥ sugrīveṇa narottama |
kāṃsya api vidheyena tava artha prati sādhane || 4-33-59
59. nara uttama = oh, among people, best one; kaamsya vidheyena api = of pleasures, in servility, even though; sugriiveNa = by Sugreeva; tava artha prati saadhane = your, objective, towards, achieving; udyogaH tu = endeavour, on its part; cira aaj~naptaH = long ago, ordered.
"On the part of his endeavour in your task, oh, best one among men, he has ordered long before for its operation aiming to achieve your objective, despite of the fact that he is servile to overindulgence. [4-33-59]
āgatā hi mahā vīryā harayaḥ kāma rūpiṇaḥ |
koṭi śata sahasrāṇi nānā naga nivāsinaḥ || 4-33-60
60. mahaa viiryaa = marvellously, intrepid; kaama ruupiNaH = by wish, guise-changers; naanaa naga nivaasinaH = on various, on mountains, residents of; koTi shata sahasraaNi = in millions, hundreds, thousands; harayaH aagataa hi = monkeys, have come, by all means.
"By all means, marvellously intrepid Vanara-s that are the residents of various mountains and that can change gusie just by their wish have come in hundreds, in thousands, in millions. [4-33-60]
tat āgaccha mahābāho cāritram rakṣitam tvayā |
acchalam mitra bhāvena satām darā avalokanam || 4-33-61
61. mahaa baahuH = oh, dextrous one; tat = hence; aagacCha = oh, come on; tvayaa caaritram rakshitam = by you, tradition, is upheld; sataam = for good-willers; mitra bhaavena = with friendly, intent; daraa avalokanam = [friend's] wives, peering at; a cChalam not, deceitful - not, impolite.
"Hence oh, dextrous one, get inside the palace-chambers for you have been standing here at the door coyly unwilling to behold womenfolk inside, and enough is this upholding of tradition by you. Oh, come on, peering at the wives of friends with a friendly intent is not at all impolite for good-willers." Thus Tara affectionately invited Lakshmana inside the palace-chambers. [4-33-61]
tārāyā ca abhyanujñāta tvarayā cā api coditaḥ |
praviveśa mahābāhuḥ abhyaṃtaram arindamaḥ || 4-33-62
62. mahaabaahuH = dextrous one; arindamaH = enemy-destroyer; Lakshmana; taaraayaa ca api = by Tara, also, even; abhyanuj~naata = welcomed; tvarayaa ca coditaH = by haste, also, even, hastened; pravivesha abhyantaram [mandiram, or, abhi antaram] entered, select-chambers [interiors,].
Welcomed by Tara and hastened by haste of his duty, that dextrous enemy-destroyer Lakshmana entered the select-chambers. [4-33-62]
tataḥ sugrīvam āsīnam kāṃcane parama āsane |
mahāarha āstaraṇopete dadarśa āditya saṃnibham || 4-33-63
divya ābharaṇa citrāṃgam divya rūpam yaśasvinam |
divya mālyāṃbara dharam mahendram iva durjayam || 4-33-64
divya ābharaṇa mālyābhiḥ pramadābhiḥ samāvṛtam |
saṃrabdhatara raktākṣo babhūva aṃtaka saṃnibhaḥ || 4-33-65
63, 64, 65. tataH = then; mahaa arha aastaraNa upete = great, worth, upholstery, having; kaancane parama aasane = golden, on high, seat; aasiinam = he who is sitting; aaditya sannibham = Sun, similar in shine; divya aabharaNa citra angam = with excellent, ornaments, remarkable, bodied; divya ruupam = marvellous, in appearance; yashasvinam = at glorious one; divya maalya ambara dharam = exquisite, garlands, robes, wearing; mahendram iva = Mahendra, as with; dur jayam = not, conquerable one; divya aabharaNa maalyaabhiH = that are with precious, ornamentation, garlands; pramadaabhiH sam aavR^itam = womenfolk, well, [Sugreeva is] enwreathed; at such a; sugriivam = at Sugreeva; dadarsha = has seen; and Lakshmana became; samrabdhatara rakta akshaH = with very frantic, bloodshot, eyed; antaka sannibhaH babhuuva = Terminator, similar to, he became.
Lakshmana has then seen him who is seated like the Sun in firmament on a choicest golden seat which is elaborated with worthiest upholstery, whose body is remarkable besides being spruced up with excellent ornaments, who is wearing exquisite garlands and robes, who is glorious with a marvellous appearance and even appeared as an unconquerable as with Indra, and who is presently enwreathed with vanara-females who are also bedecked with precious ornamentation and garlands, and on seeing him Lakshmana with franticly bloodshot eyes appeared as the Terminator. [4-33-63, 64, 65]
rumām tu vīraḥ parirabhya gāḍham
vara āsanastho vara hema varṇaḥ |
dadarśa saumitrim adīna sattvam
viśāla netraḥ sa viśāla netram || 4-33-66
66. rumaam gaaDham parirabhya = Ruma [his wife,] tightly, on hugging; vara aasana sthaH = who on an exquisite, seat, seated; vara hema varNaH = who with - rich, golden, in complexion; vishaala netraH = who is a wide, eyed one, [Sugreeva, in suspicion]; viiraH = brave one; saH = he, that Sugreeva; a diina sattvam = one who is - un, flinching, in quintessence; vishaala netram = broad, eyed one [in fury]; at such; saumitrim = at Saumitri; dadarsha = saw.
Sugreeva whose complexion is like that of rich gold is seated on an exquisite seat tightly hugging his wife Ruma, and that brave one has seen Lakshmana whose quintessence is never-flinching, thus, that suspiciously wide-eyed Sugreeva made sheep eyes at the furiously broad-eyed Lakshmana. [4-33-66]
iti vālmīki rāmāyaṇe ādi kāvye kiṣkindha kāṇḍe trayaḥ triṃśaḥ sargaḥ
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