Rama reprimands Lakshmana for coming without Seetha. Lakshmana explains that he had to leave her owing to her anguished and angrily words and even by her rash remarks of Lakshmana. Even then, Rama is unhappy of Lakshmana's action in leaving her alone.
The content of this chapter is to amplify what that has been said in the previous chapter. This dialogue between Rama and Lakshmana may be deemed to have happened before their approaching hermitage, as in the last few verses of last chapter, and on their pathway to their hermitage.
atha āśramāt upāvṛttam aṃtarā raghunaṃdanaḥ |
paripapraccha saumitrim rāmo duḥkha arditaḥ punaḥ || 3-59-1
1. atha = then/now; raghunandanaH = Raghu's, descendent; raamaH = Rama; duHkha arditaH = by anguish, distressed one [Lakshmana]; aashramaat upaavR^ittam = from hermitage, strayed from; saumitrim = at Soumitri; antaraa = in middle [of path]; punaH = again; pari papracCha = analytically, asked.
Rama the descendent of Raghu, again asked Soumitri who strayed from the hermitage and whom his own anguish is distressing now, in the middle of path towards their hermitage. [3-59-1]
tam uvāca kim artham tvam āgato apāsya maithilīm |
yadā sā tava viśvāsāt vane viharitā mayā || 3-59-2
2. tam uvaaca = to him, spoke - Rama to Lakshmana; tava vishvaasaat = in you, confiding; maya = by me; saa = she is; vane yadaa viharitaa = in forest, when, she is left - in your custody; maithiliim = Maithili is; kim artham apaasya = for what, reason, abandoning; tvam aagataH = you, came [to me.]
Rama spoke to such Lakshmana, "when I left her in the forest, I left only on confiding in you. For what reason you came to me on abandoning Maithili? [3-59-2]
dṛṣṭvā eva abhyāgatam tvām me maithilīm tyajya lakṣmaṇa |
śaṃkamānam mahat pāpam yat satyam vyathitam manaḥ || 3-59-3
3. lakSmaNa = oh, Lakshmana; maithiliim = Maithili; tyajya = leaving off; abhi aagatam = towards [me,] who has came; tvaam dR^iSTvaa eva = such as you, on seeing, just; me manaH = my, heart; shankamaanam = on doubting; mahat paapam = perilous, evil; vyathitam iti yat = distressed, thus, what [what that was being doubted]; satyam = [it has become] a fact.
"What my heart had been doubting, rather a perilous evil, oh, Lakshmana, that has become a fact on seeing only you, coming to me leaving off Maithili. [3-59-3]
sphurate nayanam savyam bāhuḥ ca hṛdayam ca me |
dṛṣṭvā lakṣmaṇa dūre tvām sītā virahitam pathi || 3-59-4
4. lakSmaNa = oh, Lakshmana; siitaa virahitam = Seetha, without; tvaam = at you; duure = at distance; pathi = on pathway; dR^iSTvaa = on seeing; me = my; savyam nayanam = left, eye; baahuH ca = [left] shoulder, also; sphurate = are pulsating; hR^idayam ca = heart, also - fluttered.
"Seeing your coming without Seetha on pathway at a distance my left eye and left shoulder have pulsated, and oh, Lakshmana, my heart too has fluttered." Thus Rama said to Lakshmana. [3-59-4]
evam uktaḥ tu saumitriḥ lakṣmaṇaḥ śubha lakṣaṇaḥ |
bhūyo duḥkha saṃāviṣṭo duḥkhitam rāmam abravī|| 3-59-5
5. evam uktaH saumitriH tu = thus, who is said so, that Sumitra's son, on his part; shubha lakSaNaH lakSmaNaH = one with auspicious, [blameless] traits, such a Lakshmana; bhuuyaH = again - doubly anguished - one for Seetha's words, the other for Rama's words; duHkha samaaviSTaH = anguish, cast a spell on him; duHkhitam raamam abravii = to anguished, to Rama, spoke.
When Sumitra's son Lakshmana, whose traits are blamelessly auspicious is addressed thus, anguish cast a double spell on him, one for the tongue-lashing of Seetha while the other for the reproach from Rama, and he replied Rama who is anguished in his own way. [3-59-5]
na svayam kāma kāreṇa tām tyaktvā aham iha āgataḥ |
pracoditastayaivograitvatsakāśamihāagataḥ - yadvā -
pracoditaḥ tayā eva ugraiḥ tvat sakāśam iha āgataḥ || 3-59-6
6. aham = I; taam = her; svayam = on my own accord - independently; tyaktvaa = left off; kaama kaareNa = desired, deed [intentionally]; iha na aagataH = to here, not, I have come; tayaa eva = by her, alone; ugraiH [vacanaiH] = by hurtful [words]; pra coditaH = virtually driven; iha tvat sakaasham = here, to your near; aagataH = came.
"I have not come here leaving her off either independently or intentionally, I came here, to your proximity, virtually driven by her hurtful words." Thus Lakshmana is relying Rama. [3-59-6]
āryeṇa eva parikruṣṭam - parākruṣṭam - hā sīte lakṣmaṇa iti ca |
paritrāhi iti yat vākyam maithilyāḥ tat śrutim gatam || 3-59-7
7. haa siite = ha, Seetha; lakSmaNa iti ca = ha, Lakshmana, thus, also; pari traahi = immediately, save me; iti yat vaakyam = thus, what, words - message; aaryeNa eva = by honourable [you,] as if; parikruSTam = loudly shouted for; tat maithilyaaH shrutim gatam = that, of Maithili, into ear, went into - she gave an ear to.
"Maithili gave an ear to that message which is loudly shouted as if by your honour saying, 'ha, Seetha... ha, Lakshmana... save me immediately...' [3-59-7]
sā tam ārta svaram śrutvā tava snehena maithilī |
gaccha gaccha iti mām āha rudantī bhaya - viklavā - vihvalā || 3-59-8
8. saa maithilii = she, that Maithili; tam = that; aarta svaram shrutvaa = grievous, voice [of yours,] on hearing; rudantii = while weeping; tava snehena = for you, in love; bhaya viklavaa = with fear, shuddering; gacCha gacCha = begone, begone; iti maam aaha = thus, to me, said.
"On hearing that grievous voice of yours and owing to her love for you she shuddered with fear and wept out to me 'hurry up...get going...' [3-59-8]
pracodyamānena mayā gaccha iti bahuśaḥ tayā |
pratyuktā maithilī vākyam idam tat pratyaya anvitam || 3-59-9
9. gacCha iti = begone, thus; tayaa = by her; bahushaH = frequently; pra codyamaanena = insistently, compelled; mayaa = by me; maithilii = Maithili is; prati uktaa = in turn, she is said [replied by me]; tvat pratyaya anvitam = in you, [with my] confidence, having [expressive of]; idam vaakyam = this, sentence.
"When she frequently and insistingly compelled me to go, I have replied Maithili in this sentence which is expressive of my confidence in you. [3-59-9]
na tat paśyāmi aham rakṣo yat asya bhayam āvahet |
nirvṛtā bhava na asti etat kena api evam udāhṛtam || 3-59-10
10. asya = to him [to Rama]; yat = who [he who can]; bhayam aavahet = panic, bring about; tat rakSaH = that [such a,] demon [is there]; aham na pashyaami = I, do not, see - I do not think; nirvR^itaa bhaava = control, you be - control yourself; etat na asti = all this, not, is there [feigning]; kena api evam udaahR^itam = by someone, even, this way, said [mimicked, typified.]
" 'I do no think that there is a demon who can cause panic to Rama. All this is feigning. Someone might have typified his voice in this way, please control yourself. [3-59-10]
vigarhitam ca nīcam ca katham āryo abhidhāsyati |
trāhi iti vacanam sīte yaḥ trāyet tridaśān api || 3-59-11
11. siite = oh, Seetha; yaH = he who; tridashaan api traayet = gods, even, safeguards; aaryaH = esteemed one; katham abhidhaasyati = how, he exclaims; vi garhitam ca = highly, disparaging, also; niicam ca = in basely [manner,] also; traahi iti vacanam = save me, thus [in saying.]
" 'How can my esteemed brother who can safeguard even gods, oh, Seetha, will exclaim in saying, 'save me,' which is a highly disparaging and basely manner to call for the help of a lady to safeguard him in such circumstances. [3-59-11]
A hero will not expose a lady to risk when he himself is involved in such a risky position. aapat kaale strii samaahvaanasya kshudra kR^ityatvaat kutsitam - Govindaraja.
kim nimittam tu kena api bhrātuḥ ālaṃbya me svaram |
visvaram vyāhṛtam vākyam lakṣmaṇa trāhi mām iti || 3-59-12
12. kim nimittam tu = somehow, reason, but; kena api = by someone, even; me bhraatuH = my, brother's; svaram aalambya = voice, depending [mimicking]; lakSmaNa traahi maam iti = Lakshmana, save, me, thus; vi svaram = without, harmony - discordantly; vaakyam vyaahR^itam = words, shouted.
" 'But, somehow, for some reason, someone mimicking my brother's voice discordantly shouted words saying, 'Lakshmana save me.' [3-59-12]
rākṣasena īritam vākyam trasāt trāhi iti śobhane |
na bhavatyā vyathā kāryā kunārī jana sevitā || 3-59-13
13. shobhane = oh, auspicious lady; [kena api = by some]; raakshasena = by a demon - say Maareecha; iiritam vaakyam = voiced, words; traahi iti = save me, thus; bhavatyaa = by you; trasaat vyathaa = by fear, panicked; ku naarii jana sevitaa = by lowly, women, folk, as resorted to; [vyathaa = who are trivially panicked]; na kaaryaa = not, doable [unbefitting.]
" 'Oh, auspicious lady, it is unbefitting for you to panic, like lowly womenfolk who will be frivolously panicking for flimsy reasons, for the words like 'save me,' shouted by some demon, who may conceivably be Maareecha. [3-59-13]
alam vaiklavatām gaṃtum svasthā bhava nir utsukā |
na ca asti triṣu lokeṣu pumān yo rāghavam raṇe || 3-59-14
jāto vā jāyamāno vā saṃyuge yaḥ parājayet |
ajeyo rāghavo yuddhe devaiḥ śakra purogamaiḥ || 3-59-15
14. vaiklavataam gantum alam = consternation, to go in [slipping into,] enough is this; nir utsukaa = without, dismay; svasthaa bhava = reposed, you be; yaH = he who; samyuge raNe = in [any given] terrible, combat; raaghavam paraajayet = Raghava, who can defeat; yaH = he; [saH = such a]; pumaan = person; triSu lokeSu = in three, worlds; jaataH vaa = already took birth, or; jaaya maanaH vaa = going to take birth, or; na asti = not, is there; raaghavaH = Raghava; shakra purogamaiH devaiH = Indra, in van, with gods - to all gods with Indra in their vanguard; yuddhe = in battle; a jeyaH = not, defeated [undefeatable.]
" 'Enough is your slipping into consternation and you be undismayed. There is none in all the three worlds who took birth, or going to take birth, to defeat Raghava in any given battle of any terrible nature. Raghava is undefeatable even if all gods come battling along with Indra in their van.' This is what I said to Vaidehi" Thus Lakshmana is informing Rama. [3-59-14, 15]
evam uktā tu vaidehī parimohita cetanā |
uvāca aśrūṇi muṃcantī dāruṇam mām idam vacaḥ || 3-59-16
16. evam uktaa tu = thus, said [by me], though; vaidehii = Vaidehi is; pari mohita cetanaa = overly, besotted, with volition; ashruuNi muncantii = tears, outpouring; maam = to me; idam daaruNam vacaH = this, tart, word; uvaaca = said.
"Though I said thus, while her volition is overly besotted for you, Vaidehi said this tartly word to me outpouring tears. [3-59-16]
bhāvo mayi tava atyartham pāpa eva niveśitaḥ |
vinaṣṭe bhrātari prāptum na ca tvam mām avāpsyasi || 3-59-17
17. bhraatari = your brother; vi naSTe = on utter, ruination; maam = me; praaptum = to achieve; mayi = in my respect; ati artham = too, much [nastily]; paapa eva = impure, only; tava bhaavaH niveshitaH = your, perspective, is harboured; tvam = you; maam = me; na ca avaapsyasi = not, but, you can achieve.
" 'In my respect you have harboured only an impure and nastily perspective to achieve me on the utter ruination of your brother, but I am unachievable to you. [3-59-17]
saṃketāt bharatena tvam rāmam samanugacchasi |
krośantam hi yathā atyartham na enam abhyavapadyase || 3-59-18
18. ati artham = very, much - inordinately; kroshantam = who is yelling - Rama; yathaa = as to why; enam = to him [Rama]; na = not; abhyavapadyase [abhi ava pad] = towards, his near, going - refraining to go to him, for help; tvam = you are; bharatena = by Bharata; samketaat = owing to a hint - by some arrangement; raamam = to Rama; sam anu gacChasi hi = well, in tow, you followed - in exile, indeed.
" 'As to why you are refraining to rush towards Rama even though he is inordinately yelling, it hints that Bharata made some arrangements with you, and that is the reason why you have closely followed Rama in exile. [3-59-18]
ripuḥ pracchanna cārī tvam mat artham anugacchasi |
rāghavasya antara prepsuḥ tathā enam na abhipadyase || 3-59-19
19. pracChanna caarii = in disguise, one who is moving - comporting yourself; [raamasya] ripuH = [Rama's,] adversary; such as you are; tvam = you are; raaghavasya = Raghava's; antara prepsuH = randhra anveSi = leeway, one who is searching for; mat artham anugacChasi = me, because of, you are following - Rama; tathaa = thereby; enam na abhipadyase = him [Rama,] not, reaching at [now.]
" 'You are an adversary of Rama comporting yourself in disguise, following him because of me, and searching for a leeway from Rama. Thereby now you are not rushing to Rama. [3-59-19]
evam ukto hi vaidehyā saṃrabdho rakta locanaḥ |
krodhāt prasphuramāṇa oṣṭha āśramāt abhinirgataḥ || 3-59-20
20. vaidehyaa evam uktaH = by Vaidehi, thus, I was spoken; hi = indeed; samrabdhaH = hurriedly; krodhaat rakta locanaH = by anger, with reddened, eyes; pra sphuramaaNa oSTha = with highly, trembling, lips; aashramaat = from hermitage; abhi nir gataH = towards [you,] out, I came.
"When Vaidehi spoke to me thus I hurriedly came out of hermitage to you with anger reddening my eyes and trembling my lips. [3-59-20]
evam bruvāṇam saumitrim rāmaḥ saṃtāpa mohitaḥ |
abravīt duṣkṛtam saumya tām vinā yat tvam āgataḥ || 3-59-21
21. evam = thus; bruvaaNam = speaking; saumitrim = to Soumitri; santaapa mohitaH = by angst, deluded; raamaH = Rama; abraviit = said; saumya = oh, gentle one; yat = by which [deed of your coming]; tvam = you; taam vinaa = her, without; aagataH = arrived; by that; duS kR^itam = wrong, doing[improper deed]; [kR^itam = is done - you have done wrong.]
Rama who is deluded by angst said to Soumitri who is speaking thus, that "your arrival without her is an improper deed, oh, gentle one. [3-59-21]
jānan api samartham mām rakṣasām apavāraṇe |
anena krodha vākyena maithilyā nirgato bhavān || 3-59-22
22. maam = me; rakSasaam apa vaaraNe = demons, in foiling; samartham = as capable [enough]; jaanan api = knowing, though; bhavaan = you; maithilyaa krodha vaakyena = of Maithili, by angry, words; nirgataH = exited - hermitage.
"You know that I am capable enough to foil the demons, even then you have come out by the angry words of Maithili? [3-59-22]
na hi te parituṣyāmi tyaktvā yat yāsi maithilīm |
kruddhāyāḥ paruṣam śrutvā striyā yat tvam iha āgataḥ || 3-59-23
23. maithiliim tyaktvaa = Maithili, on leaving off; yat yaasi = he who has, come out; te na parituSyaami hi = at you, not, happy I am, at all; kruddhaayaaH striyaaH = angering, lady's; paruSam shrutvaa = bitter [words,] on hearing; yat = who; tvam iha aagataH = you, to here, came away.
"On hearing bitter words of an angry lady you have came away on leaving her off, such as you are, I am not at all happy with you. [3-59-23]
sarvathā tu apanītam te sītayā yat pracoditaḥ |
krodhasya vaśam āgamya na akaroḥ śāsanam mama || 3-59-24
24. siitayaa = by Seetha; pracoditaH = compelled by; krodhasya vasham aagamya = ire's, control, coming under; mama shaasanam = my, directive; na akaroH not, done; iti yat = thus, which [that which issue is there]; sarvathaa te = in everyway, of yours; apa niitam = astray, led yourself [a viniitam] = [dereliction.]
"That which action of yours is there in non-compliance of my directive to stand guard to Seetha, either compelled by Seetha, or coming under your own ire, it shows your dereliction in everyway. [3-59-24]
asau hi rākṣasaḥ śete śareṇa abhihato mayā |
mṛga rūpeṇa yena aham āśramāt apavāhitaḥ || 3-59-25
25. mR^iga ruupeNa = by deer's, form; yena = by whom; aham = I am; aashramaat = from hermitage; apa vaahitaH = away, taken [detoured]; asau raakSasaH hi = he is, a demon indeed; maya = by me; shareNa abhihataH shete = by arrow, hit down, sleeping - fell flat.
"By whom I am detoured from hermitage in the form of a deer he is indeed a demon, and he fell flat when my arrow hit him down. [3-59-25]
vikṛṣya cāpam paridhāya sāyakam
sa līla bāṇena ca tāḍito mayā |
mārgīm tanum tyajya ca viklava svaro
babhūva keyūra dharaḥ sa rākṣasaḥ || 3-59-26
26. maya = by me; caapam = bow; vikR^iSya = on drawing [bowstring, full length]; saayakam = arrow; paridhaaya = on setting [target, or, on bowstring]; sa liila = with, play [effortless shooting]; baaNena taaDitaH ca = by arrow, hit, also; saH = he; maargiim tanum = pertaining to deer, body; tyajya ca = leaving, also; viklava svaraH = piteously, voicing [bewailing]; keyuura dharaH = bracelets [and the like,] wearing; raakSasaH babhuuva = demon, he became.
"When I effortlessly shot an arrow setting on bowstring and stretching the bow to full length, he hit by that arrow left deer's body to become a piteously bewailing demon wearing bracelets and the like ornaments. [3-59-26]
śara āhatena eva tadā ārtayā girā
svaram mama ālaṃbya su dūra su śravam |
udāhṛtam tat vacanam su dāruṇam
tvam āgato yena vihāya maithilīm || 3-59-27
27. tadaa = then; shara = by arrow; aahatena = hit down; eva = thus; aartayaa = with anguished; giraa = voice; su duura = very, remotely [place]; su shravam = clearly, audible; svaram = voice; mama = mine; aalambya = depend on [mimicking]; su daaruNam = highly, gruesome; tat = those; vacanam = words; udaa hR^itam = spoken; yena tvam aagataH = by which, you, came; maithiliim vihaaya = Maithili, on forsaking.
"Then hit down by arrow thus, he with an anguished voice that is clearly audible at a very remotely place and that which is mimicking my voice, uttered those highly gruesome words, whereby you have come here forsaking Maithili." Thus Rama said to Lakshmana on their way to their hermitage. [3-59-27]
- - - - -
iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe eko na ṣaṣṭitamaḥ sargaḥ
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