While crossing over the River Ganga, sage Vishvamitra sails them through its confluence with River Sarayu, which flows at their capital Ayodhya. The sage leads them to a deadly forest on the other bank of River Ganga and narrates about the ambushing nature of demoness Tataka, preparing him to kill her.
ततः प्रभाते विमले कृताह्निकमरिन्दमौ |
विश्वामित्रं पुरस्कृत्य नद्यास्तीरमुपागतौ || १-२४-१
1. tataH = then; arindamau = enemy destroyers Rama and Lakshmana; vimale prabhaate = in fresh, morning; kR^itaahnikam vishvaamitram = one who [just now] performed morning ritual tasks, Vishvamitra; puraskR^itya = keeping ahead; nadyaaH tiiram upaagatau = arrived at river bank.
Then, in the fresh of the morning those enemy destroyers, Rama and Lakshmana, arrived at the riverbank of Ganga keeping sage Vishvamitra ahead of them, which sage has just completed his ritualistic chores of dawn. [1-24-1]
ते च सर्वे महात्मानो मुनयः संश्रितव्रताः |
उपस्थाप्य शुभां नावं विश्वामित्रमथाब्रुवन् || १-२४-२
2. mahaatmaanaH samshritavrataaH = great souls, scrupulous ones in their vows; te ca sarve munayaH = those, also, all, sages [of that hermitage]; shubhaam naavam upasthaapya = nearby positioning auspicious ferryboat; atha vishvaamitram abruvan = then, they said to Vishvamitra.
All those sages of Kaama's hermitage that are the great souls and scrupulous ones in their vows, have positioned an auspicious ferryboat within the reach in the river, and then they said to sage Vishvamitra. [1-24-2]
आरोहतु भवान्नावं राजपुत्रपुरस्कृतः |
अरिष्टं गच्छ पन्थानं मा भूत्कालविपर्ययः || १-२४-३
3. bhavaan rajaputrapuraskR^itaH = you, keeping ahead king's sons; naavam aarohatu = you embark boat; ariSTam panthaanam gacCha = on prosperous, pathway, you go; kaalaviparyayaH = time change [lapse]; maa bhuut = let not be there - without time-shift.
"You may board the boat keeping the princes ahead of you, and we wish you to proceed on a prosperous route without the shift of time." So said the sages. [1-24-3]
विश्वामित्रस्तथेत्युक्त्वा तानृषीन्प्रतिपूज्य च |
ततार सहितस्ताभ्यां सरितं सागरंगमाम् || १-२४-४
4. Vishvamitra; tathaa iti uktvaa = 'it must be so', thus, on saying; taan R^iSiin pratipuujya cha = them, the sages, in turn revering; taabhyaam sahitaH = along with two [princes] ; saagaramgamaam saritam = ocean going, river; tataara = crossed over.
Sage Vishvamitra on saying 'it must be so,' to those sages and revering them in his turn, cruised the river that itself is cruising towards ocean, along with both the princes. [1-24-4]
तत्र शुश्राव वै शब्दं तोयसंरम्भवर्धितम् |
मध्यमागम्य तोयस्य तस्य शब्दस्य निश्चयम् || १-२४-५
ज्ञातुकामो महातेजा सह रामः कनीयसा |
5, 6a. raamaH = Rama; toyasya madhyam aagamya = on coming in mid of stream of water ; tatra = there; toyasamrambhavardhitam shabdam = increasing [unusual]noise of gush by water ; shushraava = heard; saha kaniiyasaa = he, Rama, with younger brother; j~naatukaamaH = desired to know; mahaatejaaH = brilliant one [Rama]; tasya shabdasya nishcayam = of that, sound's, significance.
On coming to the midstream of water there Rama heard an unusual and increasing noise of gushy waters along with his younger brother, and that brilliant one Rama desired to know its significance. [1-24-5, 6a]
अथ रामः सरिन्मध्ये पप्रच्छ मुनिपुङ्गवम् || १-२४-६
वारिणो भिद्यमानस्य किमयं तुमुलो ध्वनिः |
6b, 7a. atha raamaH = then, Rama; sarit madhye = river's, midst; papracCha munipungavam = asked, the eminent sage; bhidyamaanasya vaariNaH = [as though] slashing, water; kim ayam = what is, this; tumulaH dhwaniH = turbulent, sound.
Rama then asked the eminent sage Vishvamitra in the midst of the river, "what is this turbulent sound sire, as though slashing water?" [1-24-6b, 7a]
राघवस्य वचः श्रुत्वा कौतूहलसमन्वितम् || १-२४-७
कथयामास धर्मात्मा तस्य शब्दस्य निश्चयम् |
7b, 8a. raaghavasya vachaH = Raghava's, words; koutuuhalasamanvitam = having inquisitiveness ; shrutvaa = on hearing; dharmaatmaa = virtuous soul; tasya shabdasya nishchayam = of that, sound's, significance; kathayaamaasa = started telling.
On hearing the inquisitive words of Raghava that virtue-souled sage Vishvamitra started to tell the significance of that sound. [1-24-7b, 8a]
कैलासपर्वते राम मनसा निर्मितं परम् || १-२४-८
ब्रह्मणा नरशार्दूल तेनेदं मानसं सरः |
8b, 9a. narashaarduula = tigerly man; Rama; kailaasaparvate = mount of Kailash ; brahmaNaa = by Brahma; param saraH manasaa nirmitam = great, lake, at will, created - lake is the brainchild of Brahma; tena = hence; idam saraH = this, lake is [called]; maanasam = Manasa lake.
"On Mt. Kailash Brahma created a great lake at his will, oh, tigerly-man Rama, hence that is called Maanasa Lake. [1-24-8b, 9a]
तस्मात् सुस्राव सरसः सायोध्यामुपगूहते || १-२४-९
सरः प्रवृत्ता सरयूः पुण्या ब्रह्मसरश्च्युता |
तस्यायमतुलः शब्दो जाह्नवीमभिवर्तते || १-२४-१०
वारिसंक्षोभजो राम प्रणामं नियतः कुरु |
9b, 10, 11a. [yaa = which river]; tasmaat = from it [from that lake]; susraava = spontaneously, flowed out; that is this; sarasaH = River Sarayu; saa ayodhyaam upaguuhate = that [the river,] surrounds Ayodhya; saraH pravR^ittaa sarayuuH = [because] from sara [lake,] originated, [it is called] Sarayu river; brahmasaraH cchyutaa = from Brahma's, lake, flowed out; puNyaa = merited [river]; jaahnaviim abhivartate = coursing towards River Ganga; tasya = its [Sarayu river's]; ayam atulaH shabdaH = this is, the remarkable, noise; vaarisamkSobhajaH = generated by waters collision; Rama; praNaamam niyataH kuru = respectfully offer regards.
"That river which spontaneously flows out of that Maanasa Lake surrounds Ayodhya city is this one, the River Sarayu. Because this has originated from a lake, saraH, this is known as Sarayu. And because it flows from Brahma's Lake it is a merited river. This is the remarkable noise of such a Sarayu River in its coursing towards River Ganga, generated by the collision of their waters, and Rama, offer regards to these rivers, respectfully." So said Vishvamitra to the princes. [1-24-9b, 10, 11a]
ताभ्यां तु तावुभौ कृत्वा प्रणाममतिधार्मिकौ || १-२४-११
तीरं दक्षिणमासाद्य जग्मतुर्लघुविक्रमौ |
11b, 12a. atidhaarmikau = most virtuous pair [of princes]; tau ubhau = those, two; taabhyaam tu = to them [ the two rivers]; kR^itvaa praNaamam = on making, salutation; dakShiNam tiiram aasaadya = on getting at southern bank; laghuvikramau jagmatuH = in swiftness exerts, they proceeded further.
Offering their salutations to River Sarayu and Ganga those two most virtuous and agile footed princes proceeded further on reaching the southern riverbank. [1-24-11b, 12a]
स वनं घोरसंकाशं दृष्ट्वा नरवरात्मजः || १-२४-१२
अविप्रहतमैक्ष्वाकः पप्रच्छ मुनिपुंगवम् |
12b, 13a. aikShwaakaH = legatee of Ikshvaku's; naravaraatmajaH = best one's among people, [king's] son; saH = he [Rama]; ghorasamkaasham = horrendous in looks; aviprahatam = [a-vi-pra-hatam = not, verily, trodden] = untrodden - uninhibited; vanam dR^iSTvaa = on seeing forest; papracCha munipungavam = asked the eminent sage.
On seeing a horrendous and uninhibited forest, Rama, the son of the best king Dasharatha asked the eminent sage Vishvamitra. [1-24-12b, 13a]
अहो वनमिदं दुर्गं झिल्लिकागणसंयुतम् || १-२४-१३
भैरवैः श्वापदैः कीर्णं शकुनैर्दारुणारवैः |
13b, 14a. aho = oh; jhillikaagaNasamyutam = having crickets swarms; bhairavaiH shvaapadaiH = with brutish, predators; shakunaiH = with vultures; daaruNaaravaiH = [all are] horribly strident; puurNam = full of , fraught with; idam vanam durgam = this, forest, difficult to enter - impenetrable.
"Oh, impenetrable is this forest fraught with swarms of crickets, brutish predators, and vultures, which are all horribly strident. [1-24-13b, 14a]
नानाप्रकारैः शकुनैर्वाश्यद्भिर्भैरवस्वनैः || १-२४-१४
सिंहव्याघ्रवराहैश्च वारणैश्चापि शोभितम् |
14b, 15a. vaashyadbhiH = screeching; bhairavaswanaiH = with fierce voices; naanaaprakaaraiH shakunaiH = with many varieties of vultures; simhavyaaghravaraahaiH cha = lions, tigers, wild boars, also; vaariNaiH cha api = with elephants, also, even; shobhitam = made to shine - atypical.
"Various vultures are screeching with fierce sonority, and tigers, wild boars, and elephants render this forest atypical. [1-24-14b, 15a]
धवाश्वकर्णककुभैर्बिल्वतिन्दुकपाटलैः || १-२४-१५
संकीर्णं बदरीभिश्च किंन्वेतद्दारुणं वनम् |
15b, 16a. dhavaashvakarNakakubhaiH = tree of Mimosa catechu family, Hindi: Khaira, khadira and trees of Pentapetra Arjuna trees; bilvatindukapaatalaiH = trees of Egle Marmelos and trees of Diospyros glutinosa, Hindi: tamaala and trees of Bignonia suave olens; badariibhiH cha = with badarii trees of Zizyphus jujuba, also; samkiirNam = dense with; etat daaruNam vanam = this, wretched, forest; kim nu = what is, indeed.
"Indeed, what is this wretched forest that is dense with Dhava, Ashvakarna, Arjuna, Bilva, Tinduka, Patala, and Badari trees." Thus Rama asked Vishvamitra. [1-24-15b, 16a]
The botanical names of the trees mentioned in the text are Grislea Tormentosa, Shorea Robusta, Echites Antidysenterica, Bignonia Suaveolens, Aegle Marmelos, and Diospyrus Glutinosa. I have omitted the Kutaja (Echites) and the Tinduka (Diospyrus). Griffith.
तमुवाच महातेजा विश्वामित्रो महामुनिः || १-२४-१६
श्रूयतां वत्स काकुत्स्थ यस्यैतद्दारुणं वनम् |
16b, 17a. mahaatejaaH mahaamuniH vishvaamitraH = great resplendent, great saint, Vishvamitra; tam uvaacha = to him [to Rama], said; shruuyataam vatsa = I will let you hear - I will tell you, my boy; kaakutstha = oh Rama; etat daaruNam vanam yasya = whose this wretched forest is.
The resplendent and the great saint Vishvamitra then said to Rama, "I will tell you, oh, my boy Rama, whose is this wretched forest. [1-24-16b, 17a]
एतौ जनपदौ स्फीतौ पूर्वमास्तां नरौत्तम || १-२४-१७
मलदाश्च करूषाश्च देवनिर्माणनिर्मितौ |
17b, 18a. narottama = oh best one among men, Rama; puurvam = once; devanirmaaNanirmitau = that are constructed by construction of gods - designed by gods; maladaaH cha karuuSaaH cha = [known as] Malada, and, Karuusha, also; janapadau sphiitau = vast provinces; etau aastaam = these, were there.
"Once these were vast provinces, oh, best one among men, designed by gods and known as Malada and Karuusha. [1-24-17b, 18a]
The word malada is malam dyati khaNDayati iti malada that which abolishes excreta, but not filth itself. karuuSha is remover of hunger. If mortal hunger is there excreta will be there and then mortality of Indra is at stake. Hence if hunger is eliminated there will be nothing filthy. Once these provinces were such hunger removers equalling to heaven, but deteriorated in their heaven-on-earth attributes, owing to demoness Tataka.
पुरा वृत्रवधे राम मलेन समभिप्लुतम् || १-२४-१८
क्षुधा चैव सहस्राक्षं ब्रह्महत्या समाविशत् |
18b, 19a. Rama; puraa vR^itravadhe = once while eliminating demon Vritra; malena = with filth; eva = thus; kShudhaa cha = with hunger, also; samabhiplutam = completely submersed - soaked, stained; sahasraakSham = thousand-eyed god [Indra]; brahmahatyaa samaavishat = Brahman killing [sin of,] befell upon.
"Once upon a time, oh, Rama, mortal impurities of filth and hunger completely stained Indra when he eliminated demon Vritra, as he committed the sin of killing of a Brahman, where the demon Vritra was incidentally a Brahman. [1-24-18b, 19a]
तमिन्द्रं मलिनं देवा ऋषयश्च तपोधनाः || १-२४-१९
कलशैः स्नापयामासुर्मलं चास्य प्रमोचयन् |
19b, 20a. tam malinam indram = him, feculent one, that Indra; devaaH = gods; tapodhanaaH R^iSayaH cha = ascetically rich, sages, also; kalashaiH snaapayaamaasuH = started to bathe with handy-vessels [kamanDulu-s]; asya malam pramochayan = for riddance of his filth.
"The gods and ascetically rich sages then started to bathe feculent Indra with their handy vessels for the riddance of his defilement. [1-24-19b, 20a]
इह भूम्यां मलं दत्त्वा देवाः कारूषमेव च || १-२४-२०
शरीरजं महेन्द्रस्य ततो हर्षं प्रपेदिरे |
20b, 21a. mahendrasya = of Mahendra; shariirajam malam = filth emerged from body ; iha bhuumyaam = here, on earth; kaaruuSam ca eva = hunger, also, thus; datvaa = on giving; tataH devaaH harSam prapedire = then gods obtained gladness.
"On giving filth and hunger emerged out of the body of Mahendra here on the earth then the gods were gladdened. [1-24-20b, 21a]
निर्मलो निष्करूषश्च शुचिरिन्द्रो यथाभवत् || १-२४-२१
ततो देशस्य सुप्रीतो वरं प्रादादनुत्तमम् |
21b, 22a. Indra; yathaa = as to how; nirmalaH niShkaruuShaH cha = without filth, without hunger, also; abhavat = became; shuchiH = purified; tataH = then; deshasya supriitaH = gladdened of this place; anuttamam varam praadaat = he gave unexcelled boon.
"As and when Indra was without desecration and hunger as well, and thus purified, then gladdened about this place he gave it an unexcelled boon. [1-24-21b, 22a]
इमौ जनपदौ स्फीतौ ख्यातिं लोके गमिष्यतः || १-२४-२२
मलदाश्च करूषाश्च ममांगमलधारिणौ |
22b, 23a. mama angamaladhaariNau = bearing my body's impurity; imau janapadau sphiitau = these, habitats, will be resourceful places; maladaaH cha karuuSaaH cha = as Malada, and Karuusha, also; loke khyaatim gamiShyataH = they will attain renown in world .
"These provinces that bear the impurity of my body shall become resourceful and they shall attain renown in world as Malada and Karusha." Thus Indra gave boon to this place. [1-24-22b, 23a]
साधु साध्विति तं देवाः पाकशासनमब्रुवन् || १-२४-२३
देशस्य पूजां तां दृष्ट्वा कृतां शक्रेण धीमता |
23b, 24a. dhiimataa shakreNa kR^itaam = done [according] by wise Indra; taam deshasya puujaam = that, place's, honouring; devaaH dR^iSTvaa = on observing gods ; saadhu saadhu iti = splendid, splendid, thus; tam = him; paakashaasanam = controller of demon Paaka - to Indra; abruvan = said - praised.
"On observing the honour accorded by wise Indra to these places gods praised the controller of demon Paaka, namely Indra saying, 'splendid, splendid it is.' [1-24-23b, 24a]
एतौ जनपदौ स्फीतौ दीर्घकालमरिन्दम || १-२४-२४
मलदाश्च करूषाश्च मुदितौ धनधान्यतः |
24b, 25a. arindama = oh enemy subjugator, Rama; maladaaH cha karuuSaaH cha = Malada, and, Karuusha, as well; diirghakaalam = for a long time; sphiitau etau janapadau = these people's habitations were affluent; dhanadhaanyataH muditau = [people] were happy with wealth, grains.
"For a long time these habitations Malada and Karuusha were affluent, oh, enemy subjugator Rama, and people were happy with wealth and provisions. [1-24-24b, 25a]
कस्यचित्त्वथ कालस्य यक्षी वै कामरूपिणी || १-२४-२५
बलं नागसहस्रस्य धारयन्ती तदा ह्यभूत् |
ताटका नाम भद्रं ते भार्या सुन्दस्य धीमतः || १-२४-२६
मारीचो राक्षसः पुत्रो यस्याः शक्रपराक्रमः |
25b, 26, 27a. atha = later; kasyachit kaalasya = at some, time; tadaa = then; kaamaruupiNii = by wish,guise-changer; naagasahasrasya = thousands of elephants ; balam dhaarayantii = possessing strength; dhiimataH sundasya bhaaryaa = clever Sunanda's wife; shakraparaakramaH = Indra [like,] in bravery; raakShasaH maariichaH = demon, Mareecha; yasyaaH putraH = whose, son is; taaTakaa nama yakShii = Tataka, named, she-yaksha; abhuut hi = was there - prevailed, indeed; bhadram te = safety, to you.
"Later at sometime, a yaksha female who is a guise changer at her wish, possessor of the strength of a thousand elephants, wife of clever Sunda, and she whose son is demon Mareecha, the one equal to Indra in his bravery, prevailed here, let you be safe Rama. [1-24-25b, 26, 27a]
वृत्तबाहुर्महाशीर्षो विपुलास्यतनुर्महान् || १-२४-२७
राक्षसो भैरवाकारो नित्यं त्रासयते प्रजाः |
27b, 28a. vR^ittabaahuH = round shouldered; mahaashiirSaH = huge headed; vipulaasyatanuH mahaan = cavernous mouthed, gigantic bodied; bhairavaakaaraH = mammoth in shape; raakShasaH = demon Mareecha; nityam traasayate prajaaH = always, terrifying, people.
"That demon Mareecha is round shouldered, huge headed, cavernous mouthed, and gigantic bodied one, and he is always terrifying the people. [1-24-27b, 28a]
इमौ जनपदौ नित्यं विनाशयति राघव || १-२४-२८
मलदांश्च करूषांश्च ताटका दुष्टचारिणी |
28b, 29a. Raghava; duSTachaariNii Taatakaa = malevolence pursuer - malevolent one, Tataka; imau janapadau = these, inhabitations; maladaan cha karuuSaan cha = Malada, also, Karuusha, also; nityam vinaashayati = always, destroying.
"And Raghava, that malevolent Tataka is always destroying the inhabitations at Malada and Karusha. [1-24-28b, 29a]
सेयं पन्थानमावृत्य वसत्यध्यर्धयोजने || १-२४-२९
अतैव च गन्तव्यं ताटकाया वनं यतः |
29b, 30a. saa iyam panthaanam aavR^itya = she, on blockading this route; vasati adhyardhayojane = lives, after one half yojana [distance]; yataH = where/ for which reason; taaTakaayaaH vanam = [this has become,] Tataka's, forest; ataH eva = there alone / for that reason alone; gantavyam = headway is to be made.
"She lives about one and half yojana distance from here, and by which reason this became the forest of Tataka, owing to her gruesome activities, for that reason only a headway is to be made, to eradicate her and her activities. [1-24-29b, 30a]
This verse also means 'where there is the forest of Tataka there we have to go.' The above is another shade of that verse.
स्वबाहुबलमाश्रित्य जहीमां दुष्टचारिणीम् || १-२४-३०
मन्नियोगादिमं देशं कुरु निष्कण्टकं पुनः |
30b, 31a. svabaahubalam aashritya = depending upon your own arms strength - self-confidence ; duSTachaariNiim = evildoer; jahi imam = kill, this one; mat niyogaat = by my, assigned; desham kuru = this, province, be made; punaH niShkaNTakam = again, free from thorniness.
"Depending upon the strength of your own self-confidence you have to eradicate this evildoer, and assigned by me you have to make this province free from thorniness. [1-24-30b, 31a]
Great persons accomplish their deeds by their self-confidence, kriyaasiddhiH sattve bhavati mahataam, nopakaraNe not by their hardware.
न हि कश्चिदिमं देशं शक्तो ह्यागन्तुमीदृशम् || १-२४-३१
यक्षिण्या घोरया राम उत्सादितमसह्यया |
31b, 32a. Rama; ghorayaa = hazardous; asahyayaa = intolerable - invincible; yakShiNya = yakshii, unearthly being turned demoness; utsaaditam iidR^isham desham = destroyed, this kind of, province; aagantum = to come; kashchit na shaktaH hi = none, not, capable, indeed; [hence make them habitable.]
"Indeed, none is able to enter this sort of province, Rama, destroyed by the hazardous and invincible unearthly being who turned into a demoness, namely Tataka, hence you have to make the provinces habitable. [1-24-31b, 32a]
एतत्ते सर्वमाख्यातं यथैतद्दारुणं वनम् |
यक्ष्या चोत्सादितं सर्वमद्यापि न निवर्तते || १-२४-३२
32. etat vanam sarvam = this entire forest; daaruNam = rendered it as a devastated one; yakShyaa = by ghoulish, she-yaksha - Tataka; yathaa utsaaditam = as to how, destroyed; adya api = now, even; na nivartate = not, returning - not retracing her steps - without refrain; etat sarvam te aakhyaatam = that all is narrated to you.
"As to how that ghoulish Tataka destroyed this entire forest, rendering it as a devastated place, without refraining from it even today, all that is narrated." So said Vishvamitra to Rama. [1-24-32]
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The epithets in Ramayana
The epithets used in epic may be on the increase from now, and they may not be construed as redundant foot fillers. All have implicit meanings and they can be understood with the help of commentaries. As this work cannot include voluminous commentaries, many of the meanings of epithets as said by commentators are not incorporated. This bypassing will not effect the ordinary narration. For e.g., the meaning to the words munipungava, narashaarduula will be 'the eminent saint' 'tigerly man'. And trying to obtain a squeezed meaning from them would be futile, without resorting to some commentary. So also, there are words like indra, candra, simha, shaarduula, naaga, vR^iSabha, pungava which when suffixed to vocatives will mean 'best, choicest, excellent' etc., as per simha-shaarduula-naagaadyaaH pumsi shreSTaarthagocharaaH . But commentators have explained why that character is 'best or excellent, or a lion' at that juncture. For e.g., dharmaatmaathe apparently usual epithet in Ramayana has many meanings like – 1] one whose life is dharma; 2] one whose body is dharma incarnate; 3] one whose soul is filled with dharma; 4] one whose entity itself is dharma – so on, basing on the thesaurus of aatmathat say as: aatmaa yatna-dhR^iti-svaanta-svabhaava-paramaatmaasu jiiva-buddhi- shariireSu..
So also, more than often Seetha will be referred as Vaidehi or Maithili in Aranya Kanda. Some details about it are incorporated in that book. Wherever possible those niceties will be included subject to availability of commentaries, which commentaries have already became 'the flowers in the sky.'
Hence, without trying to squeeze meaningless meanings, and leaving this aspect to pundits and researchers, and as this work cannot be stuffed with those intricacies, henceforth the meanings of epithets are said simply, and at times ignored also. This may please be kept in view while reading.
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुर्विंशः सर्गः ||
© 2001, Desiraju Hanumanta Rao [Revised : May 4]