Sampaati informs Angada about Seetha, Ravana, and Lanka after narrating his and his brother Jataayu's flights and plights. Sampaati narrates what he has seen when Seetha was abducted by Ravana and concludes her to be Seetha for she was incessantly calling for Rama's help. He gives an account of the lavish city Lanka as an eagle which has seen that city from this shore of ocean, though he cannot fly as the scorching sun previously burnt both of his wings. Then the returnless monkeys on getting a bare beacon of indication from the lighthouse called Sampaati, they feel highly rejoiced on the seashore.
iti uktaḥ karuṇam vākyam vānaraiḥ tyakta jīvitaiḥ |
sa bāṣpo vānarān gṛdhraḥ pratyuvāca mahāsvanaḥ || 4-58-1
1. tyakta jiivitaiH vaanaraiH = with [almost] purged, lives, by vanara-s; iti karuNam vaakyam uktaH = in this way, in dreary, words, one who is spoken to - Sampaati; mahaa svanaH gR^idhraH = thunder, voiced, eagle [Sampaati]; sa baaSpaH = with, tears; vaanaraan uvaaca = to vanara-s, spoke.
When those monkeys whose lives are almost purged spoke to Sampaati with such dreary words, that thunder-voiced eagle tearfully spoke to those vanara-s. [4-58-1]
yavīyān mama sa bhrātā jaṭāyuḥ nāma vānarāḥ |
yam ākhyāta hatam yuddhe rāvaṇena balīyasā || 4-58-2
2. vaanaraaH = oh, vanara-s; yam = whom; baliiyasaa raavaNena = by mighty one, by Ravana; yuddhe hatam [iti] aakhyaata = in combat, felled, [thus,] being said; jaTaayuH naama = Jataayu, named one; saH mama yaviiyaan bhraataa = he is, mine, younger, brother.
"Oh, vanara-s, of whom it is enounced that mighty Ravana felled him in a combat, that one is my younger brother named Jatayu... [4-58-2]
vṛddha bhāvāt apakṣatvāt śṛṇvan tat api marṣaye |
na hi me śaktiḥ adya asti bhrātuḥ vaira vimokṣaṇe || 4-58-3
3. tat shR^iNvan api = that, though hearing, even; vR^iddha bhaavaat = old, owing to [oldness]; a pakSatvaat = without, wings [owing to winglessness]; marSaye = I have to resign myself; me adya = to me, now - presnetly I am; bhraatuH vaira vimokSaNe = brother's, enemy's, to release [to retaliate]; shaktiH na asti hi = capacity, not, is there, indeed.
"Even though I hear that my brother is slain I have to resign myself from any activity owing to my oldness and my winglessness, and presently I am indeed incapacitated to retaliate my brother's enemy... [4-58-3]
purā vṛtra vadhe vṛtte sa ca aham ca jaya eṣiṇau |
ādityam upayātau svo jvalaṃtam raśmi mālinam || 4-58-4
4. puraa vR^itra vadhe vR^itte = once, demon Vritta's, elimination, was taking place; saH ca aham ca = he, also, I, also; jaya eSiNau = surpassing, desiring us two; jvalantam rashmi maalinam = scorching, rays, having [sun]; aadityam upa yaatau = to sun, near, we travelled; svaH = we are happening to be - [in historical present tense,] we happened to be - we flew sunward.
"Once, when the elimination of demon Vritta was taking place at the hand of Indra, we two eagle-brothers sportively desiring to surpass each other flew sunward, and we have gone very near to the scorch-rayed sun... [4-58-4]
āvṛtya ākāśa mārgeṇa javena svar gatau bhṛśam |
madhyam prāpte ca sūrye ca jaṭāyuḥ avasīdati || 4-58-5
5. aakaasha maargeNa aavR^itya = by sky, way, spreading over - covering [the sky]; bhR^isham javena svar gatau = with high, speed, to firmament, we have gone; [jvalantam] suurye = [scorching of] sun; madhyam praapte [tu] = mid [day, noontide,] bechanced, when; jaTaayuH avasiidati = Jataayu, [started to] founder.
"Covering the skyway we have gone to firmament much speedily, then bechanced is noontide and thus bechanced is the scorching of the noontime sun, and then Jataayu started to founder... [4-58-5]
tam aham bhrātaram dṛṣṭvā sūrya raśmibhiḥ arditam |
pakṣābhyam chādayāmāsa snehāt parama vihvalam || 4-58-6
6. bhraataram tam = brother, at him; suurya rashmibhiH arditam = by sun's, rays, one who is thwarted; dR^iSTvaa = on seeing; him, who is; parama vihvalam = highly, fretful [Jataayu]; aham = I have; snehaat = by friendship [by brotherliness]; pakSaabhyam Chaadayaamaasa = by [my] both wings, I started to cover.
"On seeing him who is being thwarted by scorching sunrays, then I started to cover my highly fretful brother with both of my wings in all my brotherliness... [4-58-6]
nirdagdha patraḥ patito vindhye aham vānararṣabhāḥ |
aham asmin vasan bhrātuḥ pravṛttim na upalakṣaye || 4-58-7
7. vaanararSabhaaH = oh, vanara chiefs; aham = I; nir dagdha patraH = with completely, burnt, wings; vindhye patitaH = in Vindhya [mountains, I] fell down; asmin = in there - in Vindhya range; vasan = while living [constrainedly]; aham bhraatuH pravR^ittim = I, brother's, experiences [tidings]; na upa lakSaye = not, towards, I marked out - I gave no attention.
"And oh, vanara-chiefs, when sunrays have utterly burned my wings I fell down on this Mt. Vindhya, and while living hereabouts constrainedly, I could pay no attention to my brother's experiences or, at least his existence, or otherwise..." So lamented old Sampaati. [4-58-7]
jaṭāyuṣaḥ tu evam ukto bhrātrā sampātinā tadā |
yuva rājo mahāprājñaḥ pratyuvāca aṃgadaḥ tadā || 4-58-8
8. tadaa = then; jaTaayuSaH bhraatraa sampaatinaa = Jataayu's, brother, by Sampaati; evam uktaH = in that way, he who is spoken - Angada; mahaa praaj~naH = highly, discerning; yuva raajaH angadaH = young, king [crown prince,] Angada; tadaa prati uvaaca = again, replied.
When Sampaati the brother of Jataayu spoke in that way, then the highly discerning crown prince Angada replied him. [4-58-8]
jaṭāyuṣo yadi bhrātā śrutam te gaditam mayā |
ākhyāhi yadi jānāsi nilayam tasya rakṣasaḥ || 4-58-9
9. te gaditam = by you, said; mayaa shrutam = by me, heard - I consider what you have said; jaTaayuSaH bhraataa yadi = of Jataayu, you are brother, if; jaanaasi yadi = you know, if; tasya rakSasaH nilayam = that, demon's, residence [whereabouts]; aakhyaahi = you tell; [or, yadi jaTaayuSaH bhraataa asi = if, Jataayu's, brother, you are; yadi mayaa gaditam te shrutam = if, by me, said, by you, heard. That is, 'if you are the brother of Jataayu and if you have heard whatever I have said in praise of Jataayu, you please tell...]
"If you are the brother of Jataayu, if you have heard whatever I have said in praise of Jataayu, and if you are aware of the whereabouts of Ravana... please tell it... [4-58-9]
adīrgha darśinam tam vā rāvaṇam rākṣasādhipam |
antike yadi vā dūre yadi jānāsi śaṃsa naḥ || 4-58-10
10. a diirgha darshinam = not, long, sighted [near-sighted, bigoted]; raakshasa adhamam = demon, knavish; tam raavaNam = about him, that Ravana; antike vaa = [his location,] nearby, whether; duure yadi vaa = faraway, if, or; jaanaasi yadi = you know, if; naH shamsa = to us, you inform.
"If you are aware of the location of that bigoted and knavish demon Ravana, please inform us. Doesn't matter whether that location is nearby or far off as we can search far and wide..." Thus Angada asked Sampaati. [4-58-10]
tato abravīt mahātejā bhrātā jyeṣṭho jaṭāyuṣaḥ |
ātma anurūpam vacanam vānarān saṃpraharṣayan || 4-58-11
11. tataH = then; jaTaayuSaH jyeSThaH bhraataa = of Jataayu, elder, brother; mahaa tejaa = high, spirited - Sampaati; vaanaraan = monkeys; sam pra harSayan = well, highly, gladdening; aatma anuruupam = self, befitting; vacanam = words; abraviit = spoke.
Then Sampaati, the high-spirited elder brother of Jataayu, spoke these words that are self-befitting and that would highly gladden the monkeys. [4-58-11]
nirdagdha pakṣo gṛdhro aham gata vīryaḥ plavam gamāḥ |
vāṅ mātreṇa tu rāmasya kariṣye sāhyam uttamam || 4-58-12
12. plavam gamaaH = oh, fly-jumpers; nirdagdha pakSaH = completely burnt, one having such wings; gata viiryaH = vanished, valiance; gR^idhraH aham = eagle, I am; vaak maatreNa tu = verbally, in the least, but; raamasya uttamam saahyam kariSye = of Rama [task,] best, service, I wish to render.
"I am an eagle with utterly burnt wings and vanished valiance, even then, I wish to render a best service in the task of Rama, at least verbally... [4-58-12]
jānāmi vāruṇān lokān viṣṇoḥ traivikramān api |
deva asura vimardām ca hi amṛtasya ca maṃthanam || 4-58-13
13. vaaruNaan lokaan = pertaining to Rain-god, [nether] worlds; trai vikramaan = pertaining to triple treading [on all universe]; viSNoH api [lokaan] = of Vishnu, even, [about upper worlds - trodden by Vishnu]; deva asura vi mardaam ca = gods, demons, ghastly, combats, also; amR^itasya manthanam ca = ambrosia's, churning, also; jaanaami = I know [I saw]
"I have seen the netherworlds of Rain-god viz., earth and its substrata like atala. vitala, sutala, paataala terrains... and I have even seen those empyrean worlds that were triply trodden by Vishnu, and the intermediary regions of upper and lower worlds where gods and demons combated ghastlily, and because I am that aged I have also seen the unseeable Milky Ocean when it was churned for ambrosia... [4-58-13]
rāmasya yat idam kāryam kartavyam prathamam mayā |
jarayā ca hatam tejaḥ prāṇāḥ ca śithilā mama || 4-58-14
14. raamasya yat idam kaaryam = Rama's, that which, this, task - is there, that one is; maya prathamam kartavyam = by me, firstly, to be done; jarayaa mama tejaH hatam = by oldness, my, vigour is, marred; praaNaaH ca shithilaa = vitality, is also, decrepit.
"It is I who am to render service in this task of Rama firstly, than you vanara-s, as the common enemy of Rama and Jataayu is my first enemy, but I am decrepit as oldness has marred my vigour and vitality... [4-58-14]
taruṇī rūpa saṃpannā sarva ābharaṇa bhūṣitā |
hriyamāṇā mayā dṛṣṭā rāvaṇena durātmanā || 4-58-15
krośantī rāma rāma iti lakṣmaṇa iti ca bhāminī |
bhūṣaṇāni apavidhyantī gātrāṇi ca vidhunvatī || 4-58-16
15. dur aatmanaa = by black, hearted one; raavaNena hriyamaaNaa = by Ravana, being stolen away; taruNii = a young lady; ruupa sampannaa = in mien, richly; sarva aabharaNa bhuuSitaa = all [every,] jewellery, embellished with; raama raama iti = Rama, Rama, thus; lakSmaNa iti ca = Lakshmana, thus, even; kroshantii = she who is bewailing; bhuuSaNaani apa vidhyantii = ornament, down, throwing; gaatraaNi vi dhunvatii ca = limbs, highly, wriggling, also; bhaaminii = a lady in fury; mayaa dR^iSTaa = by me, seen.
"I have seen a youngish lady while she is being stolen away by the black-hearted demon Ravana. She richly in her mien, embellished with every befitting jewellery for a princess, and that lady in fury was bewailing calling, 'Rama... Rama...' even calling 'Lakshmana...' and she was throwing her ornaments down and her limbs were highly wriggly to set herself free from that demon... [4-58-15, 16]
sūrya prabhā iva śaila agre tasyāḥ kauśeyam uttamam |
asite rākṣase bhāti yathā vā taḍit aṃbude || 4-58-17
17. asite raakSase = blackish, in demon [demon's flank]; tasyaaH uttamam kausheyam = her, best, ochry silk sari; [asite] shaila agre = [blackish ] mountain, on top; suurya prabhaa iva = sun, shine, as with; vaa = or; [asite] ambude taDit yathaa = [in blakish,] in waters [of ocean,] lightning, as with; bhaati = dazzling.
"In the flank of that blackish demon her best ochry silk-sari was dazzling like sunshine atop a blackish mountain, or like lighting athwart a blackish ocean... [4-58-17]
Thus expression ambude taDit yathaa is also said as vidyut iva ambare - vidyut iva ambude in other mms, meaning 'lightning with a backdrop of blue-black sky or ocean...'
tām tu sītām aham manye rāmasya parikīrtanāt |
śrūyatām me kathayato nilayam tasya rakṣasaḥ || 4-58-18
18. raamasya pari kiirtanaat = Rama's, excessive, by laudation of; taam tu siitaam aham manye = her, on her part, as Seetha, I, deem; tasya rakSasaH = of that, demon's; nilayam = location; kathayataH = while I say; me shruuyataam = from me, you hear.
"Thus, I deem her to be Seetha by her excessive laudation of Rama, and let the location of that demon be heard from me while I say about it... [4-58-18]
putro viśravasaḥ sākṣāt bhrātā vaiśravaṇasya ca |
adhyāste nagarīm laṃkām rāvaṇo nāma rākṣasaḥ || 4-58-19
19. vishravasaH putraH = of Vishravasa, son; saakSaat = manifestly [literally]; vaishravaNasya bhraataa ca = of Vaishravana [Kubera's,] brother; raavaNaH naama = Ravana, known as; raakshasaH = a demon; lankaam nagariim adhyaaste = Lanka, city, presides over.
"Literally, he is the son of Vishravasa and brother of Kubera, and he presides over the city named Lanka and he is known as Ravana... [4-58-19]
Here the style of Valmiki is extolled. Jataayu tells the very same first foot of this verse in Aranya Kanda, and when he was about to say this verse's second foot, he dies. It will be like this in Aranya Kanda at 3-68-16: putro vishravasaH saakshaat bhrataa vaishravaNasya ca | iti uktvaa durlabhaan praaNaan mumoca patageshvara || And if Jataayu would have said the second foot as above, stating that 'he is Ravana and he is Lanka...' there would be no Kishkindha canto, nor Vali, nor Sugreeva, nor even Hanuma, and his Sundara Kanda, as Rama would have gone to Lanka, straightaway. Ramayana is still living as great literary work because it has this kind of melodramatic montages on very many occasions. The family tree of Ravana is given in the endnote.
ito dvīpe samudrasya saṃpūrṇe śata yojane |
tasmin laṃkā purī ramyā nirmitā viśvakarmaṇā || 4-58-20
20. itaH = from here; sampuurNe shata yojana = all in all, hundred, yojana-s - in distance; samudrasya dviipe [dviipaH] = in oceanic, island [an island - is there]; tasmin = therein; vishvakarmaNaa nirmitaa = by Vishvakarma, Divine-Architect, built; ramyaa lankaa purii = lavish. Lanka, city - is there.
"There is a lavish city in the oceanic island afar a hundred yojana-s all in all from here, which Vishvakarma, the Divine-Architect, has built, and it is called Lanka. [4-58-20]
jāṃbūnadamayaiḥ dvāraiḥ citraiḥ kāṃcana vedikaiḥ |
prāsādaiḥ hema varṇaiḥ ca mahadbhiḥ susamākṛtā || 4-58-21
prākāreṇa arka varṇena mahatā ca samanvitā |
21, 22a. jaambuunadamayaiH citraiH dvaaraiH = with completely golden, amazing, doors; kaancana vedikaiH = with golden, podia [of verandas]; hema varNaiH ca = golden, in tinge; mahadbhiH praasaadaiH = huge ones, with multi-storey buildings; su samaa kR^itaa = very, evenly [symmetrically,] made [built]; arka varNena = with sun, coloured - dazzling like sun; mahataa praakaareNa = with gigantic, rampart; sam anvitaa = well [securely,] joined [closed in.]
"Its multi-storied buildings are built very symmetrically and they will be in golden tinge with completely golden doors. The golden podia of verandas are amazing. That city is securely enclosed in a gigantic rampart that will be dazzling in the colour of sun... [4-58-21, 22a]
tasyām vasati vaidehī dīnā kauśeya vāsinī || 4-58-22
rāvaṇa antaḥpure ruddhā rākṣasībhiḥ surakṣitā |
janakasya ātmajām rājñaḥ tasyām drakṣyatha maithilīm || 4-58-23
22b, 23. diinaa = pitiable one; kausheya vaasinii = ochry-silk-sari, wearer of; vaidehii = such a Vaidehi; tasyaam = therein that Lanka; raavaNa antaHpure = in Ravana's, palace-chambers; ruddhaa = baulked; raakSasiibhiH su rakSitaa = by demonesses, highly, sentineled; vasati = lives [she is lodged]; tasyaam = in there [in Lanka]; raaj~naH janakasya aatmajaam = king, Janaka's, daughter; maithiliim = Maithili; drakSyatha = you can see [find.]
"Therein that Lanka pitiable Vaidehi wearing ochry silk sari is lodged in the palace-chambers of Ravana, highly sentineled and baulked by demonesses, and you can find king Janaka's daughter Maithili in there... [4-58-22b, 23]
The ochry silk sari is for continuity reasons. As there were no continuity girls or continuity men, [namely, the persons responsible for agreement of detail between different sessions of filming,] the poet himself became one and repeats this 'gold-yellow-red coloured silk sari of Seetha...' oft times.
laṃkāyām atha guptāyām sāgareṇa samaṃtataḥ |
saṃprāpya sāgarasya aṃtam saṃpūrṇam śata yojanam || 4-58-24
āsādya dakṣiṇam tīram tato drakṣyatha rāvaṇam |
tatra eva tvaritāḥ kṣipram vikramadhvam plavaṃgamāḥ || 4-58-25
24. plavamgamaaH = oh, fly-jumpers; sampuurNam shata yojanam = overalled, hundred, yojana-s [in width]; saagarasya antam sampraapya = ocean's, end, [northern end of southern ocean - northern shoreline of island] on reaching; atha = now; dakSiNam tiiram aasaadya = southerly, shore [northern seashore of southerly island, Lanka,] on getting at; tataH = then; sam antataH = all over; saagareNa guptaayaam lankaayaam = by ocean, secluded, in [such water-walled] Lanka; raavaNam drakSyatha = Ravana, you can see; tvaritaaH = by hurrying up; tatra eva = there, only; kSipram = promptly; vikramadhvam = you triumph over.
"Now, oh, fly-jumpers, first get to the other shore of the island in southern ocean, which ocean spans in an overalled width of hundred yojana-s from this side of seashore, then landing on the other seashore you can see Lanka secluded all around by ocean, and in such a water-walled Lanka you can see Ravana... hence, hurry up, and promptly triumph over Lanka... [4-58-24, 25]
jñānena khalu paśyāmi dṛṣṭvā pratyāgamiṣyatha |
ādyaḥ paṃthāḥ kuliṃgānām ye ca anye dhānya jīvinaḥ || 4-58-26
dvitīyo bali bhojānām ye ca vṛkṣa phala aśinaḥ |
bhāsāḥ tṛtīyam gacchanti krauncāḥ ca kuraraiḥ saha || 4-58-27
śyenāḥ caturtham gacchanti gṛdhrā gacchanti paṃcamam |
26, 27, 28a. j~naanena pashyaami khalu = by gnosis [prognosis,] I see [foresee,] definitely; dR^iSTvaa prati aagamiSyatha = on [your] seeing [Seetha,] in turn [from there,] you will come back [return]; kulingaanaam = for Kulinga birds [like house sparrows]; anye dhaanya jiivinaH = other [similar birds,] on food-grains, which live on grain; ye = which - birds are there, for them; aadyaH panthaaH = first, [in sky they fly in] path - level of flight; bali bhojaanaam = leftovers, for the eaters of [like crows etc which eat leftovers]; vR^ikSa phala ashinaH = for tree, fruits, eaters - like parrots etc; dvitiiyaH = second - is their flight path; bhaasaaH = for Bhaasa birds [like parrots]; kuraraiH saha = Kurara birds, along with; krauncaaH ca = Kraunca birds, also; tR^itiiyam gacChanti = in third [flight path,] they will be going; shyenaaH caturtham gacChanti = hawks, in fourth [flight path,] go [fly-by]; gR^idhraa pancamam gacChanti = vultures, in fifth [flight path,] will be flying.
"I foresee by my prognosis that your sighting Seetha is definite at that place, and definite is your return from there. The first flight level of birds is that of the small Kulinga birds, house sparrows, songbirds and the like subsisting on food-grains. The second flight level is that of the birds that are the eaters of leftovers like crows and doves, or the eaters of tree-fruits like parrots. The third flight level is that of the wading birds like Bhaasa, Kraunca, Kurara birds and cranes, herons and the like. The fourth flight level is that of hawks and the fifth is that of the vultures. [4-58-26, 27, 28a]
bala vīrya upapannānām rūpa yauvana śālinām || 4-58-28
ṣaṣṭhaḥ tu panthā haṃsānām vainateya gatiḥ parā |
vainateyāt ca naḥ janma sarveṣām vānararṣabhāḥ || 4-58-29
28b, 29. vaanararSabhaaH = oh, best vanara-s; bala viirya upapannaanaam = by valour, vigour, rich in; ruupa yauvana shaalinaam = handsomeness, youthfulness, bright with; hamsaanaam = [flight level] of swans; SaSThaH panthaa = sixth, flight path; vainateya = of Vianata's sons [one Garuda, other Anuuru]; gatiH = course of; paraa = the next [uppermost than the sixth]; sarveSaam = all of us [the eagles]; naH janma = our, birth [lineage]; vainateyaat ca = from Divine Eagle, also.
"And the sixth flight level is that of the swans which derive their valour, vigour, handsomeness and youthfulness by their majestic birth. But the uppermost path is that of the sons of Lady Vinata, namely the Divine Eagle Garuda, and Anuuru, the non-stopping charioteer of Sun. Because we eagles have our lineal descent from the Divine Eagle, we can soar to the uppermost flyable path and see keenly... [4-58-28b, 29]
Lady Vinata's account is available in Aranya canto 14, where Jataayu gives accounts of procreation of birds. Anuuru and Garuda are two bird-sons of Vinata. Garuda is the eagle-vehicle of God Vishnu, while Aruna, also called Anuuru, an+uuruH 'without, thighs - thigh-less being...' is the charioteer of Sun's seven-horse chariot. Further, Sun rides a single-wheeled chariot!?
Some quoting yajur veda say, that the chariot of Sun is not drwan by any seven horses, and the word sapta - in sapta ashva samArUDham etc is the name of only one horse drawing the chariot of Sun.
However, the seven horses of Sun's chariot are generally taken the seven - vibgyor - colours of light as in a rainbow. Aruna, the Colour of Dawn, is another aspect of Anuuru that appears before the advent of the Sun himself. These two are of avian origination and attributed to be the speediest propellers. And Jataayu and Sampaati, for that matter of fact, all eagles belong to that lineage, for their keen vision and powerful flight.
garhitam tu kṛtam karma yena sma piśita aśanāḥ |
pratikāryam ca me tasya vairam bhrātṛ kṛtam bhavet ||4-58-30
30. yena = by whom - by Ravana; garhitam karma kR^itam = deplorable, deed is done; tasya pishita ashanaaH = to that, raw-flesh-eater; bhraatR^i kR^itam vairam = in respect of [my] brother, caused, animosity/vendetta; prati kaaryam = return, deed [retaliation]; bhavet = will result in [fulfilled]; sma = it will be.
"By which raw-flesh-eating demon this deplorable deed of abducting Seetha is done, if that demon is retaliated by Rama and you all, my vendetta towards the very same demon, caused by his animosity towards my brother Jataayu will also be fulfilled... [4-58-30]
iha sthaḥ aham prapaśyāmi rāvaṇam jānakīm tathā |
asmākam api sauparṇam divyam cakṣur balam tathā || 4-58-31
31. iha sthaH = here, staying; aham = I am; raavaNam tathaa jaanakiim = at Ravana, like that, at Janaki; pra pashyaami = clearly, seeing; asmaakam api = for us [eagles,] even; sauparNam = belonging to Suparna, namely Garuda, the Divine Eagle; divyam cakSuaH = excellent, eyes' [sight]; tathaa balam = like that, power - we too have them.
"Staying here I am clearly seeing Ravana and like that Janaki... even for us eagles, our sight and power will be excellent like that of Garuda, the Divine Eagle... [4-58-31]
tasmāt āhāra vīryeṇa nisargeṇa ca vānarāḥ |
āyojana śatāt sāgrāt vayam paśyāma nityaśaḥ || 4-58-32
32. vaanaraaH = oh, vanara-s; tasmaat = thereby; vayam = we - eagles; aahaara viiryeNa = food, by the might of [dietetically mighty]; nisargeNa ca = lineage [congenitally,] also; sa agraat = with, end [till end, comprehensively]; aayojana shataat = end of yojana, hundred; nityashaH pashyaama = always, we can see.
"Thereby, oh, vanara-s, dietetically and congenitally we eagles can always see till the end of hundred yojana-s, comprehensively... [4-58-32]
The expression 'dietetically and lineally' indicates as to why eagle always prefers fresh meat unlike vultures subsisting on carrion. It is only for the enrichment of their sight, might and flight.
atra aahaara vireyaNa iti uktyaa maamsa vishesha bhakShaNa shiilaanaam gR^idhraaNaam cakShushya maamsa bhakShaNena duura darshana saamardhyam uktam | nisargeNa iti visheShaNena ca jaati svabhaavyaat api duura darshitam uktam | tadaa api vaidya nighaNTo - daaskhasye duura druma agre vajra cuncu su dR^iShTikaH - iti | ca kaareNa anirodhena vaativiNmuutraadi utsargaadikam cakShuShyam iti ukatam - dk Thus, the innate, fixed, pattern of behaviour in kingly eagles is recorded in response to certain stimuli.
asmākam vihitā vṛttiḥ nisārgeṇa ca dūrataḥ |
vihitā pāda mūle tu vṛttiḥ caraṇa yodhinām || 4-58-33
33. asmaakam = for us; vR^ittiH = livelihood; nisaargeNa = heritably; duurataH vihitaa ca = distantly, destined, alas; caraNa yodhinaam = for legs, fighters [cocks, fighters with legs in cockfights]; paada muule tu = at foot, base; vR^ittiH = livelihood; vihitaa = destined
"The leg-fighters, namely cocks, are destined to have their livelihood just at the base of their feet, but our livelihood is to be obtained from the farthest... alas... [4-58-33]
For living beings if one thing is on plus's side, just at its back a minus point will also be there, like a night after day, sorrow after rejoice. Eagles may see long or fly high, but food for them is a rarity. Here Sampaati is self-piteous, as his son has not yet arrived bringing food for that day.
upāyo dṛśyatām kaścit laṃghane lavaṇa aṃbhasaḥ |
abhigamya tu vaidehīm samṛddha arthā gamiṣyatha || 4-58-34
34. lavaNa ambhasaH = salty, water container [ocean]; langhane = to leap; kashcit upaayaH dR^ishyataam = some, idea, may be looked over; vaidehiim abhi gamya = to Vaidehi, towards, going [finding]; samR^iddha artha = productive, of objective; gamiSyatha = you will return [to Kishkindha.]
"Let some idea be searched to leap the salty ocean. For sure, you will return to Kishkindha on your finding Vaidehi, and on your becoming productive of you objective... [4-58-34]
samudram netum icchāmi bhavadbhiḥ varuṇa ālayam |
pradāsyāmi udakam bhrātuḥ svar gatasya mahātmanaḥ || 4-58-35
35. bhavadbhiH = by you [shifted]; varuNa aalayam = Rain-god's, residence; samudram netum icChaami = to ocean, to reach, I wish to; svar gatasya mahaatmanaH bhraatuH = to heaven, one who has gone, great-souled one, for brother; udakam pra daasyaami = waters, verily, I oblate.
"I wish you would shift me to the residence of Rain-god, namely the ocean, for oblating water in respect of my great-souled brother Jataayu who departed to heaven..." Thus Sampaati spoke to the monkeys. [4-58-35]
tato nītvā tu tam deśam tīre nada nadī pateḥ |
nirdagdha pakṣam saṃpātim vānarāḥ sumahauojasaḥ || 4-58-36
tam punaḥ pratyānayitvā vai tam deśam pataga īśvaram |
babhūvuḥ vānarā hṛṣṭāḥ pravṛttim upalabhya te || 4-58-37
36. su mahaa ojasaH = of very, great [utmost,] dynamism; vaanaraaH = vanara-s; nir dagdha pakSam = completely burnt, one with wings; sampaatim = Sampaati; tataH = then; nada nadii pateH = of rivulets, rivers, husband of - ocean; tiire = on shoreline; tam desham niitvaa = to that, place, on taking [Sampaati]; tam pataga iishvaram = him, birds', king; punaH = again; tam desham = to that, to [his own] place; prati aanayitvaa = in turn, bringing back; after water oblations in sea; te vaanaraa = those, vanara-s; pravR^ittim = indication - of Seetha; upalabhya = deriving; hR^iSTaaH = gladdened [returned is their gladness]; babhuuvuH = they became.
Then those vanara-s of utmost dynamism on taking wing-burnt-bird Sampaati to the husband rivulets and rivers, namely the ocean, placed him on the shoreline. Again, the vanara-s sincerely brought back that king of birds, Sampaati, after his offering oblations to Jataayu, and lodged him as a returnee at his own place. On deriving indication form Sampaati regarding Seetha, Ravana and Lanka, those returnless vanara-s returned to their search while their gladness returning to them. [4-58-36, 37]
- - - .
The Decahedron Ravana and his lineage
One of Brahma's brainchild is Pulastya and from his wife named Havirbhuk he begot two sons, namely Agastya and Vishvasras. This Vishavras has four wives. His first wife is Ilabila from whom he got Kubera as son. Second wife is Sumaali's daughter Kaikasi. Lady Kaikasi gave birth to three sons Ravana, Kumbhakarna, and Vibheeshana. The third wife of Vishravas is puShpotkaTa, the sister of Kaikasi, and this Pushpotkata gave birth to Mahodara, Paarshvaada and others whom we meet in Great War canto. Vishravasa's fourth wife is the other sister of Kaikasi, named Raaka, who gave birth to Suurpanakha.
Ravana's wife and empress of Lanka is Mandodari, the daughter of Maya, the son of Diti. Mandodari's characterisation vies equally with Seetha, Savitri, Anasuuya, Ahalya, Draupadi, and with other great ladies. Her name has some significance. When Shurpanakha was claiming herself a befitting female for Rama, and belittling Seetha she uses words like krishodari, shaatodari meaning 'a female with feeble womb... So also manda udari means 'slow, womb... and hence she is lady with slow conception...' Mandodari gives birth to one Indrajit, son of Ravana, an extraordinary fighter, and all-conquering warrior. Had Mandodari given birth to one or two more Indrajit-s, a dozen Rama-s have to take incarnation. Indrajit's wife is Sulocana, another lady of high nobility and chastity, counted on par with other husband-devout ladies like Seetha.
- - -
iti vālmīki rāmāyaṇe ādi kāvye kiṣkindha kāṇḍe aṣṭa paṃcāśaḥ sargaḥ
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