Kabandha requests Rama to incinerate him, so that he would get his divine form and then would be able to give some clues in regaining Seetha. He admits that the present hideous state has chanced only because of his arrogant behaviour, thereby a sort of repentance has occurred in him. A course of conversations occurs among these two, as each is distrustful of the other.
purā rāma mahābāho mahābala parākrama |
rūpam āsīt mama aciṃtyam triṣu lokeṣu viśrutam || 3-71-1
yathā sūryasya somasya śakrasya ca yathā vapuḥ |
1, 2a. mahaabaaho = oh, great dextrous one; mahaa bala paraakrama raama = oh great, daring, dashing, Rama; puraa = at one time - my form was; suuryasya = sun's; somasya = of moon's; yathaa = how it was - physiques of those gods; shakrasya ca = Indra's [physique,] also; vapuH = body; yathaa = as to how it is; [tathaa = in that way]; mama ruupam = my, form - was there; which is; a cintyam = unbelievable; triSu lokeSu vishrutam = in three, world, renowned; aasiit = was there.
"Oh, great dextrous Rama with great daring and dashing, as to how the physique of sun, moon, and even that of Indra is there now, my physique was also like that earlier, an unbelievable mien and renowned in all the three worlds... [3-71-1, 2a]
so aham rūpam idam kṛtvā loka vitrāsanam mahat || 3-71-2
ṛṣīn vana gatān rāma trāsayāmi tataḥ tataḥ |
2b, 3a. raama = oh, Rama; saH aham = such as, I was [with an admirable body]; loka vitraasanam = for world, utterly scaring; mahat idam ruupam kR^itvaa = horrendous, this sort of, form, on making [on disguising]; tataH tataH = there, there; vana gataan = forest, gone in - forest moving; R^iSiin = sages; traasayaami = I was scaring,.
"Such as I was with an admirable body, disguising myself in this kind of horrendous form which is utterly dreadful to the world, I was scaring the forest living sages, there and there... [3-71-2]
tataḥ sthūlaśirā nāma maharṣiḥ kopito mayā || 3-71-3
saṃcinvan vividham vanyam rūpeṇa anena dharṣitaḥ |
3b, 4a. tataH = then - on one day; vividham vanyam sancinvan = divers, forest produce, on who is collecting; sthuulashiraa naama maharSiH = Sthuulashariira, named, great sage; anena ruupeNa dharSitaH = by this, [ugly] form, [by me] scared; and; mayaa kopitaH = by me, he is exasperated.
"On one day, when a great sage named Sthuulashira was collecting divers forest produce for his Vedic-ritual, I scared him with this ugly form and I even exasperated him... [3-71-3b, 4a]
tena aham uktaḥ prekṣya evam ghora śāpa abhidhāyinā || 3-71-4
etat eva nṛśaṃsam te rūpam astu vigarhitam |
4b, 5a. prekSya = on seeing [me]; ghora shaapa abhidhaayinaa = deadly, curse, enforcer of; tena aham evam uktaH = by him, I am, this way, said - cursed; te = to you; nR^ishansam = diabolic; vi garhitam = verily, despicable; etat = this; ruupam eva astu = [present] form, alone, will be [you will abide in.]
"On seeing me that sage who is an enforcer of deadly curse cursed me in this way, 'that which is presently diabolic and despicable form of yours, hereinafter you will abide in this form alone...' [3-71-4b, 5a]
sa mayā yācitaḥ kruddhaḥ śāpasya anto bhavet iti || 3-71-5
abhiśāpa kṛtasya iti tena idam bhāṣitam vacaḥ |
5b-6a. kruddhaH saH = enraged, he; abhishaapa kR^itasya = by blasphemy, committed - wrong of mine; shaapasya antaH bhavet iti [cet] = curse's, end, [whether] there is [or not,] thus; iti mayaa yaacitaH = thus, by me, when begged; tena idam vacaH bhaaSitam = by him, this, word, is spoken.
"When I begged that enraged sage as, 'even if I have committed this blasphemy owing to my blasphemous fate, will there be an end to this blasphemed form of mine, or not...' and then he spoke this word to me... [3-71-5b, 6a]
yadā chittvā bhujau rāmaḥ tvām dahet vijane vane || 3-71-6
tadā tvam prāpsyase rūpam svam eva vipulam śubham |
6b-7a. raamaH = Rama; bhujau Chittvaa = shoulders, on chopping off; tvaam yadaa vijane vane dahet = you, when, in uninhibited, forest, incinerates; tadaa = then; tvam = you; svam eva = your own, only; vipulam shubham ruupam praapsyase = grand, auspicious form, will be regained
" 'When Rama incinerates you in an uninhibited forest on chopping off your shoulders, then you will regain your own grand and auspicious form...' So said the sage to me... [3-71-6b, 7a]
śriyā virājitam putram danoḥ tvam viddhi lakṣmaṇa || 3-71-7
indra kopāt idam rūpam prāptam evam raṇa ājire |
7b, 8a. lakSmaNa = oh, Lakshmana; danoH = of Danu; shriyaa viraajitam = with splendidness, who shone forth - most handsome; putram = as the son of - Danu; tvam viddhi = you, know thus; indra kopaat = Indra, by ire of; raNa aajire = in battle, field; evam = in this way; idam ruupam = this, form; praaptam = chanced.
"Oh, Lakshmana, you may know as the most handsome son of Danu, and this misshapen form has chanced on me owing the ire of Indra in battlefield... [3-71-7b, 8a]
The cause of curse is said so far and now the effect is narrated; and dharmakuutam says: tiivrataratapaHpratyaahitapitaamahavaralabhaashastravadhyabhaavadarpitena mayaa raNe vikramya pradharShita shakraH
aham hi tapasā ugreṇa pitāmaham atoṣayam || 3-71-8
dīrgham āyuḥ sa me prādāt tato mām vibhramo aspṛśat |
8b, 9a. aham ugreNa tapasaa = I have, by ascesis, severe; pitaamaham atoSayam = Grandparent Brahma, gladdened; saH me = he, to me; diirgham aayuH praadaat = long, life, granted; tataH maam vibhramaH aspR^ishat = then, to me, headstrongness [a kind of recalcitrance,] touched off [in my mind.]
"I have gladdened Grandparent Braham with severe ascesis and He granted longevity to me, and then a kind of recalcitrance touched off in my mind... [3-71-8b, 9a]
dīrgham āyuḥ mayā prāptam kim me śakraḥ kariṣyati || 3-71-9
iti evam buddhim āsthāya raṇe śakram adharṣayam |
9b, 10a. mayaa diirgham aayuH praaptam = by me, long, life, acquired; shakraH me kim kariSyati = Indra, to me, what, can do; iti evam = thus, that kind of; buddhim aasthaaya = certitude, relying upon; raNe shakram adharSayam = in a bout, with Indra, I jousted with.
" 'When longevity is acquired by me what Indra can do to me...' thus relying upon that kind of certitude, I jousted with Indra in a bout... [3-71-9b, 10a]
tasya bāhu pramuktena vajreṇa śata parvaṇā || 3-71-10
sakthinī ca śiraḥ caiva śarīre saṃpraveśitam |
10b, 11a. tasya baahu pramuktena = his, hand, launched; vajreNa shata parvaNaa = by Thunderbolt, of hundred cutting edges; sakthinii ca = thighs, also; shiraH caiva = head, also thus; shariire sam praveshitam = into body, to verily, enter [rammed in.]
"But the Thunderbolt that has a hundred cutting edges and that which is launched from Indra's hand has rammed by head and thighs into my body... [3-71-10b, 11a]
sa mayā yācyamānaḥ san na ānayat yama sādanam || 3-71-11
pitāmaha vacaḥ satyam tat asti iti mama abravīt |
11b, 12a. saH = he, Indra; mayaa yaacyamaanaH san = by me, begged, even though; yama saadanam na aanayat = to Yama's, residence [world,] not, led [not led me to hell - spared lives]; tat pitaamaha vacaH satyam astu = that [word of,] Grandparent's, word, true, let come; iti = thus; mama abraviit = to me, said.
"When I begged of him saying, 'lead me to the hell of Yama, rather than making me to live this hell of a body...' Then Indra said this to me, 'Let the Grandparent Brahma's word about your longevity come true...' Thus Indra spared me to me... [3-71-11b, 12a]
anāhāraḥ katham śakto bhagna sakthi śiro mukhaḥ || 3-71-12
vajreṇa abhihataḥ kālam su dīrgham api jīvitum |
12b, 13a. vajreNa abhihataH = by Thunderbolt, hit down [thus, by its impact]; bhagna = broken [disarranged]; sakthi shiraH mukhaH = thighs, head, mouth; an aahaaraH = without, food; su diirgham kaalam = for very, long, time; jiivitum api = to live, at least; katham shaktaH = how, I am capable.
" 'By the impaction of Thunderbolt disarranged are my thighs and head, thereby my mouth went into my stomach... and without thighs how can I prowl, without arms how can I scrabble, and without a mouth how can I guzzle... and how am I capable to live on, and even that living too, is destined for too long a time...' [3-71-12b, 13a]
sa evam uktaḥ me śakro bāhū yojanam āyatau || 3-71-13
tadā ca āsyam ca me kukṣau tīkṣṇa daṃṣṭram akalpayat |
13b, 14a. saH evam uktaH = he, Indra, this way, said to [by me]; shakraH me = Indra, for me; yojanam aayatau baahuu = yojana, long, arms; tadaa ca = that way, also; tiikSNa danSTram aasyam ca = rapier, fanged, mouth, also; me kukSau akalpayat = in paunch, he devised.
"When I said to Indra this way, Indra devised for me yojana long arms, also that way a rapier-fanged mouth in my paunch... [3-71-13b, 14a]
so aham bhujābhyām dīrghābhyām saṃkṛṣya asmin vane carān || 3-71-14
siṃha dvipi mṛga vyāghrān bhakṣayāmi samaṃtataḥ |
14b, 15a. saH aham = such as, I am; diirghaabhyaam bhujaabhyaam = with overlong ones, both arms; asmin vane = in this, forest; samantataH caraan = all over, moving; simha dvipi mR^iga vyaaghraan = lions, elephants, animals, tigers; samkR^iSya = hauling in; bhakSayaami = I am eating.
"Such as I am, I have been eating the lions, elephants, animals, and tigers that are on the move in this forest, hauling them in with both of my overlong arms... [3-71-14b, 15a]
sa tu mām abravīt indro yadā rāmaḥ sa lakṣmaṇaḥ || 3-71-15
chetsyate samare bāhū tadā svargam gamiṣyasi |
15b, 16a. saH indraH tu = he, that Indra, on his part; maam abraviit = to me, said; yadaa sa lakSmaNaH raamaH = as and when, with, Lakshmana, Rama; samare baahuu Chetsyate = in conflict, arms, hacks off; tadaa svargam gamiSyasi = then, to heaven, you can go.
"Indra has also said to me, 'as and when Rama hacks off your arms along with Lakshmana in a conflict, then you can go to heaven...' Thus Indra said to me and vanished. [3-71-15b, 16a]
anena vapuṣā tāta vane asmin rājasattama || 3-71-16
yat yat paśyāmi sarvasya grahaṇam sādhu rocaye |
16b, 17a. raja sattama = oh, king, the powerful; taata = oh, sire; asmin vane = in this, forest; anena vapuSaa = with this, body; yat yat pashyaami = what, what [whatever,] I am seeing; sarvasya grahaNam saadhu rocaye = them all, grabbing, meetly, I feel.
"Oh, sire, I am grabbing whatever I see in this forest while living with this body... oh, powerful king, as I feel it meetly and a must for me... [3-71-16b, 17a]
avaśyam grahaṇam rāmo manye aham samupaiṣyati || 3-71-17
imām buddhim puraskṛtya deha nyāsa kṛta śramaḥ |
17b, 18a. raamaH = Rama; avashyam grahaNam samupaiSyati [sam up eS] = certainly, into captivity, comes nigh of; thus; aham manye = I, believed; imaam buddhim puras kR^itya = this kind of, determination, confiding in; deha nyaasa = body, to dislodge; kR^ita shramaH = made, toil [ I became a toiler.]
"I believed that Rama will certainly come nigh of my captivity, and confiding myself in this kind of determination, presaged by sage Sthuulashira, as well... I have been toiling to dislodge this body... [3-71-17b, 18a]
sa tvam rāmo asi bhadram te na aham anyena rāghava || 3-71-18
śakyo hantum yathā tattvam evam uktam maharṣiṇā |
18b, 19a. raaghava = oh, Raghava; tvam saH raamaH asi = you, that, Rama, you are; te bhadram = safe betides you; maharSiNaa tattvam = by sage, fact [gravamen]; evam = this way; yathaa uktam = as to how, said; thereby; aham anyena hantum shakyaH na = I am, by other [person,] to be killed [mangle,] capable, not.
"Oh, Raghava, as to how this has happened in this way according to the sum and substance told by the sage Sthulashira, you alone are that Rama, let safe betide you, and none other than you is capable to mangle me... [3-71-18b, 19a]
aham hi mati sācivyam kariṣyāmi nara ṛṣabha || 3-71-19
mitram caiva upadekṣyāmi yuvābhyām saṃskṛto agninā |
19b, 20a. nara R^iSabha = oh, man, bullish [impetuous]; aham = I; [yadi cet = if, it were to be]; agninaa samskR^itaH = by Fire, beatified by incineration; yuvaabhyaam = to you two; mati saacivyam = by mind, ministerial help [advice]; kariSyaami = I will do [give]; mitram caiva upadekSyaami = friend, also thus, I will [further] advise.
"Oh, impetuous man Rama, if I were to be beatified by you two by incinerating me in Fire, I will advice you about the next course of your action... I will further advise you about your prospective friend..." So said Kabandha to Rama. [3-71-19b, 20a]
evam uktaḥ tu dharmātmā danunā tena rāghavaḥ || 3-71-20
idam jagāda vacanam lakṣmaṇasya upaśṛṇvataḥ |
20b, 21a. tena danunaa = by him, by Danu [Danu's son]; evam uktaH = thus, who is said - Rama; dharmaatmaa raaghavaH = duty-mined, Raghava; lakSmaNasya upa shR^iNvataH = of Lakshmana's, nearby, hearing [while Lakshmana is hearing]; idam vacanam jagaada = this, word, said [to Kabandha]
When Raghava is said thus by that Kabandha, the heir of Danu, that duty-minded Rama said this word to Kabandha while Lakshmana is hearing. [3-71-20b, 21a]
This Kabandha and his lineage is an enigma and variously said at various places, just by deflection of one or two words. This being the riddle of grammarians, we are supposed to know that he is a demon blessed for gandharva-hood, and then accursed to demon-hood, and then becomes a gandharva again and goes to heaven, at the blessing of Rama. The last compound in second stanza differs with that of other mms, in wording, but not in its meaning.
rāvaṇena hṛtā sītā mama bhāryā yaśasvinī || 3-71-21
niṣkrāṃtasya janasthānāt saha bhrātrā yathā sukham |
21b, 22a. janasthaanaat = from Janasthaana; saha bhraatraa = with, brother; niSkraantasya = one who exited - when I exited; mama bhaaryaa yashasvinii siitaa = my, wife, illustrious, Seetha; raavaNena yathaa sukham hR^itaa = by Ravana, as per, convenience [conveniently,] stolen.
"Ravana conveniently stole my illustrious wife when myself and my brother exited from Janasthaana... [3-71-21b, 22a]
nāma mātram tu jānāmi na rūpam tasya rakṣasaḥ || 3-71-22
nivāsam vā prabhāvam vā vayam tasya na vidmahe |
22b, 23a. tasya rakSasaH = that, of demon; naama maatram tu jaanaami = name, only, but, I know; ruupam na = [his] form, not - I don't know; tasya = his; nivaasam vaa = residence [stronghold,] either; prabhaavam vaa = staying power, or; vayam na vidmahe = we, of his, not, in the know of [unaware of.]
"I only know his name but not the form of that demon... and we are unaware either of his stronghold or of his staying power... [3-71-22b, 23a]
It appears that Rama is dealing with this Kabandha with a half-belief, because he is rehashing the same good old parroting. Here there is a mutual distrust. 'What if this demon when reduced to ashes cannot say anything... like Viraadha...' is the distrust in Rama, and 'what if I am going to say the name of Sugreeva now itself, before they incinerate me, and on knowing the name of Sugreeva, what if this Rama departs quickly to Sugreeva, without burning me...' is the mistrust of Kabandha. The averral of Rama to Kabandha is unclear so far, and in order to put his case straight Rama has to rehash, so he is going over again. The same is the case with Sugreeva. He blatantly lies to Rama that he does not know Ravana, in Kishkindha Kanda. And if insisted Sugreeva, or to that matter of fact Seetha, both are ready with their self-assertive dialogue: kaH na aparaadhyati 'who errs not...'
śoka ārtānām anāthānām evam viparidhāvatām || 3-71-23
kāruṇyam sadṛśam kartum upakāre ca vartatām |
23b, 24a. shoka aartaanaam = by agony, anguished - we are; a naathaanaam = un, sheltered ones; evam = this way; vi pari dhaavataam = verily, all over, running [we are running helter-skelter]; upakaare vartataam ca = in helpfulness [in your restitution,] [we who will be] following [comply with]; kaaruNyam = mercifulness; sadR^isham kartum [arhasi] = this type of [befitting,] to do, [apt of you to show mercy on us.]
"It will be apt of you to show befitting mercy on us who are anguished by agony, running all over helter-skelter like unsheltered ones, and we who will be compliant for your restitution... [3-71-23b, 24a]
kāṣṭhāni ānīya bhagnāni kāle śuṣkāṇi kuṃjaraiḥ || 3-71-24
dhakṣyāmaḥ tvām vayam vīra śvabhre mahati kalpite |
24b, 25a. viira = oh, brave Kabandha; kaale kunjaraiH bhagnaani = at times, by elephants, rent; shuSkaaNi kaaSThaani aaniiya = dried up, firewood, on brining in; kalpite mahati shvabhre = on arranging [digging,] large, in trench; vayam tvaam dhakSyaamaH = we, you, will incinerate.
"Oh, brave Kabandha, on bringing dried up firewood that was rent at times by elephants, and on digging a large trench, we will incinerate you in it... [3-71-24b, 25a]
sa tvam sītām samācakṣva yena vā yatra vā hṛtā || 3-71-25
kuru kalyāṇam atyartham yadi jānāsi tattvataḥ |
25b, 26a. saH tvam = such as, you are; tattvataH jaanaasi yadi = actually, you know, if; siitaam = about Seetha; yena vaa = by whom, or; yatra vaa = to where, or; hR^itaa = stolen; samaacakSva = inform clearly; ati artham = very much - most; kalyaaNam kuru = gracious deed, you do.
"Such as you are, if you actually know who stole Seetha, or whereto she is stolen, either... you clearly inform of her when incinerated, thus you will be rendering a most gracious deed to me, and to all concerned..." Thus Rama made clear of his case. [3-71-25b, 26a]
evam uktaḥ tu rāmeṇa vākyam danuḥ anuttamam || 3-71-26
provāca kuśalo vaktum vaktāram api rāghavam |
26b-27a. raameNa = by Rama; evam uktaH = thus, who is spoken - Kabandha; vaktum kushalaH danuH = in articulation, expert, Kabandha of Danu; vaktaaram raaghavam = to enunciator, to Raghava; anuttamam vaakyam = unexcelled [expedient words,] words; provaaca = replied.
When he is said thus that expert articulator Kabandha replied Rama, who is also an expert enunciator, with expedient words. [3-71-26b, 27a]
divyam asti na me jñānam na abhijānāmi maithilīm || 3-71-27
yaḥ tām jñāsyati tam vakṣye dagdhaḥ svam rūpam āsthitaḥ |
27b, 28a. me divyam GYaanam na asti = to me, divine, knowledge, not, is there; na abhijaanaami maithiliim = not, I can identify, Maithili; dagdhaH = when I am burnt down; svam ruupam aasthitaH = [my] own, form, on assuming; yaH = he; taam = her; GYaasyati = will know [will find out]; tam = him; vakSye = I tell of.
"There is no divine knowledge to me as of now... nor I can identify Maithili... but when I am burnt I assume my own original divine form, and then I will be able tell about him, who will find her out... [3-71-27b, 28a]
yo abhijānāti tad rakṣaḥ tad vakṣye rāma tat param || 3-71-28
adagdhasya hi vijñātum śaktiḥ asti na me prabho |
rākṣasam tam mahāvīryam sītā yena hṛtā tava || 3-71-29
28b, 29. prabho = oh, lord; raama = Rama; yena = by whom; tava siitaa hR^itaa = your, Seetha, is stolen; tam mahaa viiryam raakSasam = about that, great mighty, demon; viGYaatum = to know; a dagdhasya = when not, incinerated - with an unburnt body; me shaktiH na asti = ability, is not, there; tat param hi = there, after, indeed - after incineration; yaH abhijaanaati tat rakshaH = who, can familiarise, that [incineration,] demon; tat vakshye that, I speak about.
"With this unburnt body, oh, Rama, I indeed have no ability to discern anything, hence oh, lord, I will be able to speak about him who can familiarise you with that great mighty demon, by whom your Seetha is stolen, only after that incineration... [3-71-28b, 29]
vijñānam hi mahat bhraṣṭam śāpa doṣeṇa rāghava |
svakṛtena mayā prāptam rūpam loka vigarhitam || 3-71-30
30. raaghava = oh, Raghava; shaapa doSeNa = by curse's, blemish; [mama = my]; viGYaanam = acumen; mahat bhraSTam hi = utterly, distorted, isn't it; mayaa sva kR^itena = by me, by my own, deeds - my own antics towards sages and Indra; loka vigarhitam = world, despicable; ruupam praaptam = form, bechanced.
"Oh, Raghava, utterly distorted is my acumen, indeed, by the blemish of curse... and this form which is despicable to world has bechanced only because of my own antics... [3-71-30]
kim tu yāvat na yāti astam savitā śrānta vāhanaḥ |
tāvat mām avaṭe kṣiptvā daha rāma yathā vidhi || 3-71-31
31. raama = oh, Rama; kim tu = but; savitaa = Sun; shraanta vaahanaH = one with fatigued, vehicle [here, horses]; astam = to dusk; yaavat na yaati = soon before, not, goes; taavat = sooner than; maam avaTe kSiptvaa = me, in trench, on tossing; yathaa vidhi daha = as per, custom, burn.
"Oh, Rama, soon you have to toss me into trench to burn me customarily, sooner than the Sun's going to Mt. Dusk when his horses are fatigued... [3-71-31]
Now Rama started to believe Kabandha because the simile used by him refers to the dusking Sun with fatigued horses. Though Kabandha is always telling that 'I have no knowledge... I lost my discernment...' etc., half told is the fact that there is someone out there to help Rama. Hence, the believability is bechanced. Sun's horses will never be fatigued, but fatigued is this Kabandha in this grotesque physique, as a vehicle predestined to communicate some information to Rama. And when a dusking Sun is indicated, another dawning Sun is also indicated, in his freshness. So also, Kabandha is about to resurrect after this incineration, as a vehicular messenger for Rama.
dagdhaḥ tvayā aham avaṭe nyāyena raghunaṃdana |
vakṣyāmi tam mahāvīra yaḥ tam vetsyati rākṣasam || 3-71-32
32. mahaa viira = oh, great valiant Rama; raghunandana = oh, legatee of Raghu; aham tvayaa = I, by you; nyaayena = justifiably [scripturally]; avaTe dagdhaH = in trench, when burnt; yaH = who; tam raakSasam vetsyati = about that, demon, knows [quite fathoms]; tam = about him; vakSyaami = I [for sure] tell of.
"Oh, Rama, the legatee of Raghu, when I am scripturally burnt by you in a trench, oh, great valiant Rama, for sure, I will tell of him, who can quiet fathom that demon... [3-71-32]
tena sakhyam ca kartavyam nyāyya vṛttena rāghava |
kalpayiṣyati te prītaḥ sāhāyyam laghu vikramaḥ || 3-71-33
33. raaghava = oh, Raghava; nyaayya vR^ittena = with amicable, comportment; tena sakhyam ca kartavyam = with him, friendship, also, made [effectuated]; laghu vikramaH = that quick-paced, valiant [valiantly alacritous Sugreeva]; priitaH = gladdened; te saahaayyam kalpayiSyati = to you, succour, evolves.
"Oh, Raghava, you have to befriend him with an amicable comportment... and that valiantly alacritous one will be gladdened by the sequel of your friendship, and he will evolve a succour to you... [3-71-33]
na hi tasya asti avijñātam triṣu lokeṣu rāghava |
sarvān parivṛto lokān purā vai kāraṇa antare || 3-71-34
34. raaghava = oh, Raghava; triSu lokeSu = in three, worlds; tasya = to him; a viGYaatam = not, familiar; na asti hi = not, is there, indeed; puraa = once; kaaraNa antare = on cause, different [causa sine qua non]; sarvaan lokaan pari vR^itaH vai = all, worlds, circum, navigated, remarkably.
"Oh, Raghava, nothing is there in all the three worlds that is unfamiliar to him, for he circumnavigated all worlds once, in a different context... [3-71-34]
Even now Kabandha is not naming Sugreeva, only for fear of loosing Rama, without burning the half dead Kabandha. Kabandha knows that humans do not burn or bury the undead, and Rama may now leave this dying Kabandha to his natural death, and go away. But Rama is already acquainted with the dying ceremonies of demons, where they die only after a physically dead, perforce, by consigning them to fire or burying them alive, as in the case of Viraadha. Hence this stingy maiming and baiting of Kabandha is continued, to burn him down, perforce.
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iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe eka saptatitamaḥ sargaḥ
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© May, 2003, Desiraju Hanumanta Rao [Revised : January 0]