Book III : Aranya Kanda - The Forest Trek
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Rama arrives at the auspicious Pampa Lake according to the suggestion of Kabandha. On seeing that pious environ of that lake Rama has a breather and he expects some good to happen now. On further beholding the ladylike Pampa Lake, his thoughts move to Seetha, and he is again dispirited. However, on overcoming that short spell of his anguish, he proceeds with Lakshmana to the nearby of the lake. |
divam tu tasy˜m y˜t˜y˜m þabary˜m svena tejas˜ |
lakÿmaõena saha bhr˜tr˜ cintay˜m˜sa r˜ghava× || 3-75-1
1. tasyaam= of her; shabaryaam= of Shabari; svena tejasaa= by own, [divine] resplendence; divam yaataayaam= to heaven, while going; raaghavaH bhraatraa lakSmaNena saha= Raghava, brother, Lakshmana, along with; cintayaamaasa= started to cogitate.
While Shabari ascended to heaven with her own divine self-resplendence, Raghava who is with Lakshmana started to cogitate over the magnificence of Matanga disciples. [3-75-1]
cintayitv˜ tu dharm˜tm˜ prabh˜vam tam mah˜tman˜m |
hita k˜riõam eka agram lakÿmaõam r˜ghavo abravŸt || 3-75-2
2. dharmaatmaa= noble-souled one; raaghavaH= Raghava; mahaa aatmanaam= of great-souled [disciples of Matanga]; prabhaavam cintayitvaa= efficacy, on thinking about; hita kaariNam= wellbeing, causer of [maintainer]; eka agram= single, minded one; tam= to him; lakSmaNam= to Lakshmana; abraviit= said.
That noble-souled Raghava on thinking about the efficacy of the disciples of Matanga, said to Lakshmana, who is the maintainer of Rama's well being, and who is thinking single-mindedly. [3-75-2]
Rama's thinking is that 'I happened to see a lady of unswerving loyalty to her teachers, by which adoration alone she is going to her desired worlds, and seeing such pious people will definitely yield good results from now on... hence some good shall betide us for we could have a glimpse of pious place and person puNya sthala, puNya purusa, puNya aatma sandarshana...' and Lakshmana thinking is 'this lady has served her teachers with such a devotion by which she is going to the heavens she desired, where placements in heavens will usually be determined by their relative merits... am I serving my brother, teacher, god, and the like... namely Rama, to have an iota of Shabari's merit... or, all the problems to Rama have chanced by my neglect of my duty...'
d®ÿ÷o may˜ ˜þrama× saumya bahu ˜þcarya× k®ta ˜tman˜m
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viþvasta m®ga þ˜rd¨lo n˜n˜ vihaga sevita× || 3-75-3
3. saumya= oh, gentle Lakshmana; kR^ita aatmanaam= made, souls - of self-controlled sages; bahu aashcaryaH= highly, astounding; vishvasta mR^iga shaarduulaH= faithful [amicable,] deer, tigers having; naanaa vihaga sevitaH= by divers, birds, adored by; such a; aashramaH= hermitage; maya dR^iSTaH= by me, seen.
"I have seen a highly astounding hermitage of self-controlled sages, oh, gentle Lakshmana, in which the deer and tigers are at home, and which is adored by divers birds... [3-75-3]
sapt˜n˜m ca samudr˜õ˜m teÿ˜m tŸrtheÿu lakÿmaõa |
upasp®ÿ÷am ca vidhivat pitara× ca api tarpit˜× || 3-75-4
4. lakSmaNa= oh, Lakshmana; teSaam saptaanaam samudraaNaam= of those, seven of the, seas; tiirtheSu= [in this] holy lake [Pampa]; upa spR^iSTam= closely, touched - we took a holy bath in this lake]; pitaraH ca api vidhivat tarpitaaH= manes, also, even, dutifully [holier,] we have oblated.
"Oh, Lakshmana, holy is our taking a bath in this holy Pampa Lake, for it is formed by the waters of seven seas, and even holier is our oblation of this holy waters to manes... [3-75-4]
praõaÿ÷am aþubham yat na× kaly˜õam samupasthitam |
tena tu etat prah®ÿ÷am me mano lakÿmaõa samprati || 3-75-5
h®daye hi nara vy˜ghra þubham ˜virbhaviÿyati |
5, 6a. yat naH= what [that was,] for us; a+ shubham= un, propitious; pra NaSTam= completely abated; lakSmaNa= oh, Lakshmana; kalyaaNam= propitiousness; sam upa sthitam= verily, in fore, staying [standing en face]; tena= thereby; samprati= presently; etat= this one [heart of mine]; me manaH= my, heart; pra hR^iSTam= highly, gladdening; nara vyaaghra= oh, man, the lion; hR^idaye shubham aavirbhaviSyati hi= in heart, auspiciousness [hope,] issues forth [hatches,] indeed.
"What that was unpropitious for us is completely abated by our holy bath and holy oblations, oh, Lakshmana, propitiousness is standing en face us, thereby presently this heart of mine is highly gladdening... oh, lion-like man, indeed, heart alone hatches hope... [3-75-5, 6a]
tat ˜gaccha gamiÿy˜va× pamp˜m t˜m priya darþan˜m ||
3-75-6
®ÿyam¨ko giri× yatra na ati d¨re prak˜þate |
yasmin vasati dharm˜tm˜ sugrŸvo aÕþumata× suta× || 3-75-7
nityam v˜li bhay˜t trasta× caturbhi× saha v˜narai× |
6b, 7-8a. tat= thereby; dharmaatmaa= right minded one - Sugreeva; amshumataH sutaH sugriivaH= one who is having sunrays - sun's, son, Sugreeva; nityam vaali bhayaat trastaH= always, Vali, from fear of, who is frightened; caturbhiH saha vaanaraiH= with four, along with, vanara-s; yasmin= whereon; vasati= lives; such a mountain; R^iSyamuukaH giriH= Rishyamuka, mountain; yatra na ati duure prakaashate= where, not, very, far from, beaming forth; taam= to her; priya darshanaam= lovely, in its sight [spectacular]; pampaam= to Pampa Lake; gamiSyaavaH= we go; aagacCha= come on [Lakshmana.]
"Thereby, where Mt. Rishyamuka is beaming forth at its nearby, on which that right minded son of the Sun, Sugreeva, is living along with four other vanara-s, always frightened by the fear from Vali, we will go to her, to that spectacular Lake Pampa, come on, Lakshmana... [3-75-6b, 7, 8a]
aham tvare ca tam draÿ÷um sugrŸvam v˜nararÿabham ||
3-75-8
tat adhŸnam hi me k˜ryam sŸt˜y˜× parim˜rgaõam |
8b, 9a. vaanararSabham= best one among vanara-s; tam sugriivam draSTum= him, Sugreeva, to see; aham tvare ca= I am, hasty, also; me kaaryam= my, work [enterprise]; namely; siitaayaaH parimaargaNam= Seetha's, searching; tat adhiinam hi= his, under the aegis of, isn't it.
"I am also hasty to see that best one among vanara-s, Sugreeva, for my enterprise called search for Seetha is under his aegis, isn't it... [3-75-8b, 9a]
iti bruv˜õam tam vŸram saumitri× idam abravŸt || 3-75-9
gacch˜va× tvaritam tatra mama api tvarate mana× |
9b, 10a. iti bruvaaNam= thus, speaking; tam viiram= to that, brave one [Rama]; saumitriH idam abraviit= Soumitri, said, this; mama manaH api tvarate= my, heart is, even, hastening; tvaritam tatra gacChaavaH= promptly, to there, let us go.
To that brave Rama who is speaking thus, Soumitri said this, " my heart too is hastening me, let us go there promptly..." [3-75-9b, 10a]
˜þram˜t tu tata× tasm˜t niÿkramya sa viþ˜m pati× ||
3-75-10
˜jag˜ma tata× pamp˜m lakÿmaõena sahaprabhu× |
10b, 11a. tataH= then; vishaam patiH= people's, lord; saH prabhuH= he, that lord [of nature]; tasmaat aashramaat niSkramya= from that, hermitage, on exiting; tataH= from there; lakSmaNena saha= Lakshmana, along with; pampaam aajagaama= to Pampa, came nigh of.
Then that Lord of People and Lord of Nature on exiting from that hermitage, he then came nigh of Lake Pampa along with Lakshmana. [3-75-10b, 11a]
samŸkÿam˜õa× puÿpa ˜ýhyam sarvato vipula drumam ||
3-75-11
koyaÿ÷ibhi× ca arjunakai× þata patrai× ca kŸrakai× |
etai× ca anyai× ca bahubhi× n˜ditam tat vanam mahat || 3-75-12
sa r˜mo vividh˜n v®kÿ˜n sar˜Õsi vividh˜ni ca |
paþyan k˜ma abhisantapto jag˜ma paramam hradam || 3-75-13
11b, 12, 13. saH= he [such as he is]; raamaH= Rama; tat mahat vanam= that, great [rosy,] woodland; sarvataH= everywhere; puSpa aaDhyam= with flowers, thickset; vipula drumam= outsized, trees having; vividhaan vR^ikSaan= divers, trees; samiikSamaaNaH= while scrutinising; koyaSTibhiH ca= with plover [birds,] and; arjunakaiH= with peacocks; shatapatraiH ca= waterfowls, also; kiirakaiH= with parrots; etaiH ca anyaiH ca= with these, also, with others, also [suchlike]; bahubhiH naaditam= in much ado, trilling; vividhaani saraamsi ca= different, lakes, also; pashyan= while seeing; kaama abhisamtaptaH= by Love-god, impassioned; paramam hradam jagaama= to best [lovely,] lake, went to.
Rama on scrutinising that rosy woodland in which everywhere there are outsized and diverse trees that are thickset with flowers, and different lakes loaded with the trilling birds like plovers, peacocks, waterfowls and suchlike, with which that woodland itself is trilling in much ado, became impassioned as he is instantly rendered thus by Love-god, and thus that Rama went towards that lovely Lake Pampa. [3-75-11b, 12, 13]
Vividly: The pronoun saH is continuously repeated word denoting 'such as he is...' when used as opening word in first foot, as used in next verse, until the first verse of next canto. This expression, 'such as he is' is to take us back to the olden days when Seetha was found missing and to remind us about his problems from then on. So the above verse is to be said like this: 'Rama who is so far accustomed to see only blood, wraiths, revenants, and souls is fed up and - such as he is, - he has seen a picturesque lake with a backdrop of pristine nature, and with the background music of trilling birds and rustling waters, then his innate need for visualising Seetha sprang up and he rushed towards lovely Lake of Pampa presuming her to be Lady Seetha...' but we usually take liberty to cut off other words and retain 'he' for pain of retyping.
sa t˜m ˜s˜dya vai r˜mo d¨r˜t p˜nŸya v˜hinŸm |
mataðga sarasam n˜ma hradam samavag˜hata || 3-75-14
14. saH= such as he is; raamaH= Rama; paaniiya vaahiniim= water, containing - plethoric lake; taam= her - Pampa Lake; duuraat= from a distance; aasaadya= on getting at [by sight]; matanga sarasam= Matanga, Lake; naama hradam= named, lake; sam avagaahata= entered into.
Rama spotted Pampa Lake from a distance which is plethoric with water, but entered into a lake called Matanga Lake on his way to Pampa... [3-75-14]
From here the real confusion about the arrangement of verses occurs, which is ascribed to the wrong copying of copyists. No two versions agree on the placement of verses and some from the next canto Kishkindha are also brought in here. With the result parsing of verses also goes wrong. Yet, this goes on.
tatra jagmatu× avyagrau r˜ghavau hi sam˜hitau |
sa tu þoka sam˜viÿ÷o r˜mo daþarath˜tmaja× || 3-75-15
15. tatra= to there; raaghavau= both Raghava-s; avyagrau= dispassionately; samaahitau= composedly; jagmatuH= they went [though they came there]; dasharathaatmajaH= Rama, Dasharatha's son; saH raamaH tu= he, that Rama, on his part; shoka samaaviSTaH= by anguish, he is ensorcelled.
Though both Raghava-s came there composedly and dispassionately, but Rama, the son of Dasharatha, is ensorcelled by anguish on seeing a ladylike lake Pampa. [3-75-15]
viveþa nalinŸm ramy˜m paðkajai× ca sam˜v®t˜m |
tilak˜þokapunn˜gabakulodd˜lak˜þinŸm - yadv˜ -
tilaka aþoka punn˜ga bakula udd˜la k˜þinŸm || 3-75-16
16. tilaka ashoka punnaaga= Tilaka, Ashoka, Punnaga; bakula uddaala= Bakula, Uddala trees; kaashiniim= beaming forth [on banks]; ramyaam naliniim= beautiful, lake; pankajaiH sam aa vR^itaam ca= with lotuses, hemmed in, also; vivesha= entered - entered the area of Pampa lake.
Rama entered the area of that beautiful lake which is beaming forth with lotuses hemming in from inside, and trees like Tilaka, Ashoka, Punnaga, Bakula, Uddala, are hemming it from outside. [3-75-16]
ramya upavana samb˜dh˜m padma sampŸýita udak˜m |
spha÷ika upama toya ˜ýhy˜m þlakÿõa v˜luka santat˜m || 3-75-17
17. ramya= delightful; upavana= fringe lands; sambaadhaam= huddled with; padma sampiiDita udakaam= by lotuses, squeezed, water; sphaTika upama toya aaDhyaam= crystal, in simile [crystalline,] water, plethoric; shlakSNa vaaluka samtataam= softish, sand, all over.
That lake is huddled with delightful fringe lands and lotuses squeeze it from within, and its water is plethoric and crystalline, and its sand is softish all over. [3-75-17]
matsya kacchapa samb˜dh˜m tŸrastha druma þobhit˜m |
sakhŸbhi× iva saÕyukt˜m lat˜bhi× anuveÿ÷it˜m || 3-75-18
18. matsya= with fishes; kacChapa= tortoises; sambaadhaam= packed in; tiirastha druma shobhitaam= on the bank, trees, beautified with; lataabhiH anuveSTitaam= with climber plants, wraparound; samyuktaam sakhiibhiH iva= joined with [hugging,] ladylove, like.
That lake is beautified with packs of fishes and tortoises, and packs of trees on its banks, on which climber plants are wraparound like the ladyloves of those trees. [3-75-18]
kinnaroragagandharvayakÿar˜kÿasasevit˜m -yadv˜ - |
kinnara uraga gandharva yakÿa r˜kÿasa sevit˜m |
n˜n˜ druma lat˜ ˜kŸrõ˜m þŸta v˜ri nidhim þubh˜m || 3-75-19
19. kinnara uraga gandharva yakSa raakshasa= by sylvan beings, reptilian beings, celestials, georgic beings, elfish being; sevitaam= adored by; naanaa= divers; druma lataa aakiirNaam= trees, tendrils, overcrowded with; shiita vaari nidhim shubhaam= coldish, water, trove, fair one.
And that is adored by the beings like sylvan, reptilian, celestial, georgic, and elfish beings, and it is overcrowded with trees and tendrils, and it is a trove for fairish and clodish water. [3-75-19]
padma saugandhikai× t˜mr˜m þukl˜m kumuda maõýalai× |
nŸl˜m kuvalaya ud gh˜÷ai× bahu varõ˜m kuth˜m iva || 3-75-20
aravinda utpalavatŸm padma saugandhika ˜yut˜m |
puÿpita ˜mra vaõopet˜m barhiõa ud ghuÿ÷a n˜dit˜m || 3-75-21
20, 21. padma sau gandhikaiH= lotuses, rich, in fragrance; taamraam shuklaam= reddish, whitish; kumuda maNDalaiH= lotus, clusters; niilaam kuvalaya= blackish, lotuses; ud ghaaTaiH= heaps of; bahu varNaam= divers, in colours; kuthaam iva= a cloth painted or twilled with variegated colours, used to decorate an elephant, picturesquely painted canvas; aravinda utpalavatiim= pinkish, lotuses having; padma saugandhika aayutaam= whitish lotuses, reddish lotuses, full with; puSpita aamra vana upetaam= flowered, mango, orchards, surrounded by; barhiNa= peacocks; ud ghuSTa naaditaam= up [highly,] screaming, sounded [much] by.
The lotuses of the lake are rich in their fragrance, and with the heaps of clusters of reddish, whitish, and blackish lotuses, and with such pinkish, whitish, and reddish lotuses the sheet of water is like a picturesquely painted canvas and it is surrounded by the orchards of flowered mango trees and sounded much by the screams of peacocks. [3-75-20, 21]
Two words used in the verses here udghaaTa a heap of things, which now became 'a public speech or lecture' and the other kuthaa detailed as above are said to be rare Sanskrit words in the book: 'Apart from kutha the verse quoted above contains one more word which unlike kutha is not noticed by Monier Williams in the sense in which it is used in Ramayana. This word is udghaaTa. It means a heap samuuha. This meaning of the word is very rare...' according to the book - Ramayana - A Linguistic Study, by Pt. Satya Vrata.
sa t˜m d®ÿ÷v˜ tata× pamp˜m r˜ma× saumitriõ˜ saha
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vilal˜pa ca tejasvŸ k˜m˜t daþarath˜tmaja× || 3-75-22
22. tataH taam pampaam dR^iSTvaa= then, at her, at Pampa, on seeing; saH raamaH saha saumitriNaa= he, that Rama, with, Soumitri; tejasvii dasharatha aatmajaH= self-refulgent, Dasharatha's son; vilalaapa ca kaamaat= whimpered over, also, owing to passion [passionate recollection of Seetha.]
Then Rama along with Lakshmana on seeing at that Pampa Lake, that self-refulgent son of Dasharatha whimpered over, owing to his passionate recollection of Seetha. [3-75-22]
tilakai× bŸja p¨rai× ca va÷ai× þukla drumai× tath˜
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puÿpitai× karavŸrai× ca punn˜gai× ca su puÿpitai× || 3-75-23
m˜latŸ kunda gulmai× ca bhaõýŸrai× niculai× tath˜ |
aþokai× sapta parõai× ca ketakai× atimuktakai× || 3-75-24
anyai× ca vividhai× v®kÿai× pramad˜ iva upaþobhit˜m |
23, 24. tilakaiH= with Tilaka trees; biija puuraiH= seeds full of [trees of citron fruit with many juicy seeds, Anaar, Daanimma]; ca= also; vaTaiH= banyan trees; shukla drumaiH= white, trees; tathaa= likewise; puSpitaiH= flowered; karaviiraiH ca punnaagaiH ca= red oleanders, also, Punnaaga [Rottelara tinctoria]; su puSpitaiH= well flowered; maalatii= Maalati [Jasminum grandiflorum]; kunda= Kunda [Jasminum multiflorum]; gulmaiH ca= with shrubs, also; bhaNDiiraiH= Madder [Rubia tinctorum] trees; niculaiH= Nicula [Eugenia acutangula]; tathaa= likewise; ashokaiH= Ashoka; sapta parNaiH= seven, leaved banana plants; ca= also; ketakaiH= Ketaki [Mogra, Mogili, Pandanus odora tissimus]; atimuktakaiH= Atimukta, Maadhavii Lata Gaertnera racemosa; anyaiH ca vividhaiH vR^ikSaiH= with other, also, divers, trees; pramadaa iva upa shobhitaam= pulchritudinous lady, like, shone forth, with such trees that lake is wraparound.]
That Pampa Lake is wraparound with the trees of Tilaka, Citron-fruits, Banyan, White-trees, likewise flowered are flowery trees like Red oleanders, Punnaaga, shrubs of Maalati and Kunda, likewise flowered are the trees of Madder, Nicula, Ashoka, and Seven-leaved banana plants, and plants of Mogra and climbers of Maadhavii Lata are also flowered, and with them she that Ladylike Pampa shone forth like a pulchritudinous lady. [3-75-23, 24]
From now until the end of first chapter of Kishkindha with a hundred couplets, we will be entering into the beauty of the nature. Poetics require romantic exaltation of nature, as usual, varNana aatmakam kavitvam. Rama as Mr. Green extols it with his own tongue. The commentators are very much enthused by this verbal picturing of Valmiki and they have rendered more complex and beautiful compounds for the same verses. Why commentators, Mahaakavi Kaalidas is tempted to rewrite Ramayana, but he refrained to do so, because he cannot possibly tell Ramayana in such a simple language of Valmiki. Hence, Kalidas gave it up and embarked on to write another master piece Raghu Vamsham, tradition says so. Let us touch Dharmaakuutam, which has many such complexly constructed compounds in Ch. 1 of Kishkindha, and one is brought here for this lady called Lake Pampa, for the reading pleasure our readers.
tdnNtrm! rm[IygNx)ilkakilkam! inkayinkamai-ramm! iÇ-uvnivjyae*tk…sumzrasnq»ar s»avhmdklk{Q inKva[m! AdæmxusMæmщrmr H»aral»¯tm<julmÃrIpu<jipÃirtid'œm{flivkist k…sumsmudyivlashassumnaehrai-rœ llnai- #v ltai->
tadanataram ramaõŸyagandhaphalik˜kalik˜m nik˜yanik˜m˜bhir˜mam tribhuvanavijayodyata kusumaþar˜sana÷aðk˜rasaðk˜vahamadakalakaõ÷hanikv˜õam adabhramadhusambhramdbhramarajhaðk˜r˜ laðk®tamanjulamañjarŸpunjapiñjaritadiðmaõýalavikasitakusumasamudayavil˜sah˜samanohar˜bhir lalan˜bhi iva lat˜bhi×
of which lalanaa iva 'a beautiful lady like...' is our concern.
asy˜× tŸre tu p¨rva ukta× parvato dh˜tu maõýita× ||
3-75-25
®þyam¨ka iti khy˜ta× citra puÿpita p˜dapa× |
25b-26a. puurva uktaH= afore, said; dhaatu maNDitaH parvataH= with [colourful] ores, abounding, mountain; citra puSpita paadapaH= with amazingly, flowered, trees; R^ishyamuuka iti khyaataH= Rishyamuka, thus, renowned; asyaaH tiire tu [aasiit]= on its, bank, but [is there.]
The aforesaid mountain renowned as Rishyamuka which is abounding with colourful ores and amazingly flowered trees is there on the bank of Pampa Lake. [3-75-25b, 26a]
hare× ®kÿarajo n˜mna× putra× tasya mah˜tmana× ||
3-75-26
adhy˜ste tu mah˜vŸrya× sugrŸva iti viþruta× |
26b, 27b. R^ikSarajaH naamnaH= Risharaja, named; mahaatmanaH= great souled one; tasya hareH putraH= of that, monkey's, son; mahaaviiryaH= highly valiant; sugriiva iti vishrutaH= Sugreeva, thus, renowned; adhyaaste tu [tam]= presides over [that mountain.]
A noble soul by his name Risharaja was there and that monkey's son is the highly valiant Sugreeva, thus he is renowned, and he presides over that mountain. [3-75-26b, 27b]
sugrŸvam abhigaccha tvam v˜narendram nararÿabha ||
3-75-27
iti uv˜ca puna× v˜kyam lakÿmaõam satya vikramam |
katham may˜ vin˜ sŸt˜m þakyam lakÿmaõa jŸvitum || 3-75-28
27b, 28. nararSabha= best one among men - Rama; tvam= you; vaanarendram= vanara-s', chief; sugriivam= to Sugreeva; abhigacCha= make a headway; punaH satya vikramam lakSmaNam= again [further,] to truth, valiant, to Lakshmana; vaakyam iti uvaaca= sentence, this way, said; lakshmaNa= oh, Lakshmana; maya= by me; siitaam vinaa= Seetha, without; jiivitum= to live; katham= how; shakyam= possible.
That best one among men Rama, said this way, "oh, Lakshmana, you make a headway for that chief of monkeys, Sugreeva..." and further said this to Lakshmana whose valiance is truthfulness alone, "how can I possibly live without Seetha..." [3-75-27b, 28]
There is a filler foot in the above verses raajya bhraSTen diinena tasyaam aakskta cetasaa 'lorn of my kingdom, lorn is my heart to her, and a lorn one I am... how can then I possibly live...' In view of mishmashed editing of verses even the critical edition has no perfect order of verses, leave alone ancient copies.
iti evam uktv˜ madana abhipŸýita×
sa lakÿmaõam v˜kyam ananya cetana× |
viveþa pamp˜m nalinŸ mano ram˜m
tam uttamam þokam udŸray˜õa× || 3-75-29
29. madana abhipiiDitaH= by Love-god, laying a stymie; saH= such as he is Rama; an+ anya cetanaH= not, otherwise, hearted - one who is thinking on Seetha alone - Rama; lakshmaNam= to Lakshmana; iti evam vaakyam uktvaa= thus, that way, sentence, on saying; shokam udiirayaaNaH= anguish, vocalising; manaH ramaam= which is a - heart, delighting one; uttamam nalinii= to superb, lotus lake; tam papaam vivesha= to her, into Pampa [area,] entered [neared.]
Such as he is whose thinking is applying itself to Seetha alone, and who is vocalising his anguish for her, to whom aa stymie is laid by the Love-god just at the appearance that lake, that Rama on saying that sentence in that way to Lakshmana neared that superb and heart delighting lotus Lake Pampa. [3-75-29]
krameõa gatv˜ pravilokayan vanam
dadarþa pamp˜m þubha darþa k˜nan˜m |
aneka n˜n˜ vidha pakÿi saðkul˜m
viveþa r˜ma× saha lakÿmaõena || 3-75-30
30. raamaH saha lakshmaNena= Rama, with, Lakshmana; krameNa gatvaa= step by step, on going; vanam= forest; pra vi lokayan= intently, ardently, on seeing; shubha darsha kaananaam= picturesque, visuals, of forestry; an eka= not, one naanaa vidha= numerous, divers; pakSi= with birds; sankulaam= hurly-burly; vivesha= entered [the area of]; dadarsha pampaam= has seen, Pampa.
On going step by step, and on going on seeing ardently and intently at that forest which has picturesque visuals of forestry, and which is with hurly-burly birds, not one, but numerous and divers are they, and then Rama along with Lakshmana on entering the area of that lake, has seen that Lake Pampa. [3-75-30]
iti v˜lmŸki r˜m˜yaõe ˜di k˜vye araõya k˜õýe pañca× saptatitama× sarga×
Thus, this is the 75th, and conclusive chapter of Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
om þ˜nti× þ˜nti× þ˜nti×
Om, Let Triple-Peace betide, one and all...
© May, 2003, Desiraju Hanumanta Rao [Revised : January 05]