Rama's exaltation of sharad R^itu post-rainy or pre-autumnal season is the theme here. This season, which will be conducive to lovers, is painful to Rama in the absence of Seetha. This agony is compounding and turning into his ire, since Sugreeva's efforts in searching for Seetha are neither seen nor heard. Hence, Rama sends Lakshmana as an envoy to Kishkindha to decide whether Sugreeva's support is there or liquefied in the spree of his drinking and merrymaking.
A word about this chapter. Readers acquainted with critical version of Ramayana may find some 35 verses in this chapter that are unknown to them. They occur in all the other traditional versions and they carry the blemish of interpolation. They are inescapable in traditional versions, as age-old commentators have commented on them at length.
guhaam praviShTe sugriive vimukte gagane ghanaiH |
varSha raatre sthito raamaH kaama shoka abhipiiDitaH || 4-30-1
paaNDuram gaganam dR^iShTvaa vimalam candra maNDalam |
shaaradiim rajaniim caiva dR^iShTvaa jyotsna anulepanaam || 4-30-2
kaama vR^ittam ca sugriivam naShTaam ca janaka aatmajaam |
dR^iShTvaa kaalam atiitam ca mumoha parama aaturaH || 4-30-3
1. sugriive guhaam praviSTe = Sugreeva, into cave, while entering; gagane ghanaiH vimukte = sky, of clouds, while releasing - while rains are ceasing; varSa raatre = in rainy, nights; kaama shoka abhi piiDitaH = of yearning, by misery, verily, distressed; sthitaH = staying - who spent rainy nights during his stay; raamaH = Rama; paaNDuram gaganam = whitish - silvern, sky is; vimalam candra maNDalam = with immaculate, moon's, sphere; dR^iSTvaa = on seeing; jyotsna anulepanaam = with moonbeams, enamelled; shaaradiim rajaniim caiva = autumnal, nights, also, thus; dR^iSTvaa = on observing; kaama vR^ittam sugriivam ca = in lust, engrossed, of Sugreeva, also; and; naSTaam janaka aatmajaam ca = lost - hopeless, of Janaka's, daughter - of Seetha, also; atiitam kaalam ca = time, rolled by, furthermore; dR^iSTvaa = on observing; parama aaturaH = with highly, impatience; mumoha ca = swooned, even.
On Sugreeva's entering the cave-like Kishkindha, Rama who spent rainy nights on that mountain with much distress owing to the misery of yearning for Seetha, has seen the immaculate sphere of moon on silvern sky freed by ceasing rains, and even autumnal nights that are enamelled with moonshine, and thus he observed that Seetha is lost hopelessly, engrossed in lust Sugreeva is lost to world intractably, and furthermore time too is being lost irretrievably, and thus he became highly impatient and even swooned. [4-30-1, 2, 3]
sa tu saMj~naam upaagamya muhuurtaat matimaan nR^ipaH |
manaH sthaam api vaidehiim ci.ntayaamaasa raaghavaH || 4-30-4
4. matimaan = a thoughtful one; nR^ipaH = the king; saH raaghavaH = he, that Raghava; muhuurtaat samj~naam upaagamya = in a moment, consciousness, getting; manaH sthaam api vaidehiim = in heart, abiding, though, of Vaidehi; cintayaamaasa = started to think.
But on getting consciousness in a moment, that thoughtful king Raghava started to think of Vaidehi who is abiding in his heart, though not at his side. [4-30-4]
dR^iShTvaa ca vimalam vyoma gata vidyut balaahakam |
saarasa aarava saMghuShTam vilalaapa aartayaa giraa || 4-30-5
5. gata vidyut balaahakam = one which is - set free, of electric-discharges [lightning,] dark-clouds; saarasa aarava samghuSTam = with Saarasa birds, shrieks, [now] vibrant with; vimalam ca = spotless, also; vyoma dR^iSTvaa = sky, on seeing; aartayaa giraa vilalaapa = with woeful, words, bemoaned.
On seeing the sky to be spic and span when set free of black-clouds and lightning, and even vibrant with the shrieks of Saarasa birds, Rama bemoaned in woeful words. [4-30-5]
aasiinaH parvatasya agre hema dhaatu vibhuuShite |
shaaradam gaganam dR^iShTvaa jagaama manasaa priyaam || 4-30-6
6. parvatasya = of mountain; hema dhaatu vibhuuSite = gold, [and other] ores, embellished with; agre = on summit; aasiinaH = while sitting; raama shaaradam gaganam dR^iSTvaa = autumn, skyscape, on beholding; manasaa priyaam = conceptually, to his ladylove; jagaama = journeyed - on the rove [and he soliloquised his thoughts in this way.]
Rama's concepts are on the rove towards his ladylove when he beheld the skyscape of autumn while sitting on the summit of a mountain that is embellished with gold and other ores, and he soliloquised his thoughts in this way. [4-30-6]
saarasa aarava sa.nnaadaiH saarasa aarava naadinii |
yaa aashrame ramate baalaa saa adya me ramate katham || 4-30-7
7. saarasa aarava naadinii = Saarasa bird-like, callings, sounding - alike, Seetha; yaa baalaa = which, young one - Seetha; aashrame = in hermitage - of ours; me = to me - with me; saarasa aarava sannaadaiH = Saarasa birds, callings, with the resonance of; ramate = used to take delight; saa = she - Seetha; adya katham ramate = now, how, she can delight herself without me.
"Young Seetha with a voice that is a soundalike to the callings of Saarasa birds used to take delight in these resonant calls of Saarasa birds when we were together in hermitage, but how she might be taking delight in these chirrups now without me. [4-30-7]
When we were in hermitage, on listening the callings of Saarasa birds, Seetha used to call me to observe these birds in a voice that soundalike the Saarasa birds, and we were delighted to listen the callings of those birds together. But now staying among demons how can she take delight in seeing these seasonal birds or call me for help with such a voice, because her voice is lost in the blare of bawling demons.
puShpitaam ca aasanaan dR^iShTvaa kaa.ncanaan iva nirmalaan |
katham saa ramate baalaa pashya.ntii maam apashyatii || 4-30-8
8. puSpitaam kaancanaan iva = flowered, gold, as if like; nirmalaan = flawless; aasanaan = Asana trees [Terminalia alata tomentosa, Bandhuuka trees]; dR^iSTvaa = on seeing; pashyantii = for me - while seeing, checking up for me; maam a pashyatii = me, not, seeing - not finding me; saa baalaa = she, that dame; katham ramate = how, can she be happy.
"On seeing the flawless Asana trees flowered as if with golden flowers, she checks up for my availability thereabout, but now finding me nowhere near her, how can she be happy. [4-30-8]
On seeing these flowers Seetha used to go near the trees to check their beauty, and even used to check up for my availability to show their beauty to me. Now if she sees these seasonal flowers in that place where she is captivated, at least for a moment, but if she does no find me there, she looses her heart for these flowers.
yaa puraa kalahaMsaanaam svareNa kala bhaaShiNii |
budhyate caaru sarvaa.ngii saa adya me ramate katham || 4-30-9
9. caaru sarva angii = enchanting, by all, her limbs; kala bhaaSiNii = clucky, voiced; yaa = which Seetha; puraa = earlier; kala hamsaanaam = of clucking-swans; svareNa [kalena] = melodious callings; [me] budhyate = [me] knowing myself, [waking up]; me saa = my, she - she who is mine; adya katham ramate = now, how, she takes delight.
"She who is enchanting to me by her well-proportioned limbs that clucky-voiced Seetha earlier used to wake me up in tune with the melodious callings of clucking-swans, but how that ladylove of mine might be amusing herself now. [4-30-9]
The word budhyate means 'waking up' apart from 'knowing' etc. Thus, 'earlier, when I was with Seetha I used to know myself as the 'Being' as and when her divine and swanlike voice used to address me, which voice is incidentally equals the hymn Gayatri, and which I used to hear continuously. But now without her, Shri, Goddess Lakshmi, I am presently not able to know myself.'
'Earlier when in hermitage Seetha used to wake me up with her clucky-voice synchronising with the clucking of swans. On my awakening, I used to see her auspicious face and all-charming physique, by that I daily used to have a waking up protocol, suprabhaata seva, now how she can do it or how I can enjoy her sight every morning.
niHsvanam cakravaakaanaam nishamya sahacaariNaam |
puNDariikavishaalaakShii katham eShaa bhaviShyati || 4-30-10
10. puNDariika vishaala akSii = white-lotus like, broad, eyed one; eSaa = this -Seetha; saha caariNaam cakravaakaanaam = [that always] together - in couples, moving, of Cakravaka birds; niH svanam nishamya = out, cry - sharp notes, on listening; katham bhaviSyati = how, she, will be - what becomes of her.
"On hearing the sharp notes of Cakravaka birds that always move together in couples, what will become of this white-lotus-like broad-eyed Seetha, since she is not together with me. [4-30-10]
saraaMsi sarito vaapiiH kaananaani vanaani ca |
taam vinaa mR^igashaavaakShiim caran na adya sukham labhe || 4-30-11
11. saraamsi saritaH vaapiiH = lakes, rivers, tanks - which are naturally enjoyable; kaananaani vanaani ca = forests, woodlands, also; caran = while wandering; adya = now; taam mR^igashaavaakSiim vinaa = her, deer-eyed lady, without; sukham na labhe = joy, not, - I am - able to get.
"I am not able to enjoy myself without that deer-eyed lady though wandering around enjoyable lakes, rivers, tanks, forests and woodlands, whose thirst is drenched by rainwater and my thirsting for her is not. [4-30-11]
api taam mat viyogaat ca saukumaaryaat ca bhaaminiim |
suduuram piiDayet kaamaH sharat guNa nira.ntaraH || 4-30-12
12. sharat guNa nir antaraH = autumnal, features, without, gap - with plethora of provocative features of autumn; kaamaH = Love-god; saukumaaryaat = by her frailty; mat viyogaat ca = by my, separation, also; taam bhaaminiim = her, that lady; su duuram = very, long - prolongedly; piiDayet api = will agonise, is it - won't he.
"The Love-god with a plethora of provocative autumnal features will be prolongedly agonising her, because she is separated from me, and because her ladyship is a frailty - won't he?" Thus Rama worried for Seetha. [4-30-12]
'Will the Love-god Manmatha, with all his paraphernalia of licentious autumnal aspects, like even-climate, even-circumstance and even-desire, will he leave Seetha? Even on knowing fully well that she is separated from me besides being a delicate person, will that Love-god leave her alone? No, He will not... for, merciless is that Manmatha, God of Love, and He may agonise Seetha till death, for she is an unyielding woman to others pati vrata , nor I am at her side.'
evam aadi narashreShTho vilalaapa nR^ipaatmajaH |
vihaMga iva saara.ngaH salilam tridasheshvaraat || 4-30-13
13. nara shreSThaH = among men, the best one; nR^ipa aatmajaH = king's, son - Rama; tridasha iishvaraat = divinities, from the king of - from Indra; salilam = for water, requiring water; saarangaH = Caataka, Saaranga, Rain-cuckoo; vihanga iva = bird, as with; evam aadi = so on, so forth; vilalaapa = keened over.
So on and so forth that best one among men and the son of a king keened over, like a Rain-cuckoo which will be keen on Indra, the king of divinities, for rainy-water. [4-30-13]
The Caataka or Saaranga birds are said to be a sort of bird-flock which thrive on rain water alone, but not on water in rivers or brooks. They fly up to skies to swill the water directly from clouds granted by Indra. So also Rama is desirous of Seetha alone for his theory is 'one-man-one-wife.' Thereby he does not eye other women. In epical aesthetics this is called anukuula naayaka lakshaNa 'hero in harmony.'
tataH ca.ncuurya ramyeShu phalaarthii giri saanuShu |
dadarsha paryupaavR^itto lakShmiivaan lakShmaNo agrajam || 4-30-14
14. tataH = then; phala arthii = fruits, seeker - one gone in search of; ramyeSu giri saanuSu = pleasant, on mountain, terraces; cancuurya = after meandering; paryupaavR^ittaH [pari upa aa vaR^ittaH] = who returned; lakSmiivaan lakSmaNaH = propitious, Lakshmana; agrajam dadarsha = at his elder brother, has seen.
Meandering on the pleasant mountain-terraces in search of fruits brilliant Lakshmana returned and has seen his elder brother Rama. [4-30-14]
sa cintayaa dussahayaa pariitam
visaMj~nam ekam vijane manasvii |
bhraatur viShaadaat tvarito ati diinaH
samiikShya saumitriH uvaaca raamam || 4-30-15
15. manasvii = noble-hearted one; saH saumitriH = he, that Saumitri; vi jane = without, people - in lonely place; ekam = he who is - lone one; duH sahayaa = un, bearable; cintayaa pariitam = sadness, beset with; vi sanj~nam = without, awareness - with a vacuous posture; samiikSya = on observing - Rama; bhraatuH viSaadaat = owing to brother's, sadness; ati diinaH = on becoming - very, miserable Lakshmana; tvaritaH raamam uvaaca = fretfully, to Rama, spoke.
Noble-hearted Saumitri, on observing lone Rama in a lonely place, who is beset with unbearable sadness and whose posture is vacuous, became very miserable for the sad condition of his brother, and spoke to Rama fretfully. [4-30-15]
kim aarya kaamasya vasham gatena
kim aatma pauruShya paraabhavena |
ayam hriyaa saMhriyate samaadhiH
kim atra yogena nivartitena || 4-30-16
16. aarya = oh, noble one; kaamasya vasham gatena = of passion, fetters, get into; kim prayojanam = what, is the use; aatma pauruSya paraabhavena = soul's, bold-temper, by trouncing; kim = what - is the use and; hriyaa = remorseful - with sadness; ayam samaadhiH = this, self-concentration - self-assurance; sam hriyate = verily, stealing - arrogated; atra nivartitena yogena = now, with reverted, association - with the aim, by retracing your steps from the goal]; kim = what - purpose can be achieved.
"Oh, noble one, what is the use in getting into fetters of passion, what for soul's bold-temper is being trounced, this remorseful sadness is arrogating self-assurance, and what purpose can be achieved now in retracing steps from the goal. [4-30-16]
'The time when one has to keep up his bold-temper, without subjugation to passional temperance has arrived now, namely the autumn, and now loosing heart to shameful sadness, and loosing manly boldness to seasonal passions... what purpose can be achieved by it?' Maheshvara Tiirtha.
kriyaabhiyogam manasaH prasaadam
samaadhi yoga anugatam ca kaalam |
sahaaya saamarthyam adiina sattvaH
sva karma hetum ca kuruShva taata 4-30-17
17. taata = oh, dear sir; a diina sattvaH = becoming un, deterred, in spirit; kriya abhiyogam [kuruSva] = in mission, you engage in; manasaH prasaadam [kuruSva] = mind's, good disposition [make happen]; samaadhi yoga anugatam = concentration [steadfastness,] yogic thinking [ideation,] following [in accordance with,] also; kaalam ca = time [kuruSva = you have to control]; sahaaya saamarthyam [kuruSva] = helpmate's, capabilities [kuruSva = be gathered by you]; hetum = basis [for achieving results]; sva karma ca = your own, endeavour [daily rituals to gods,] also; hetum = as means; kuruSva = you perform.
"Oh, dear sir, engage yourself in your mission with an undeterred spirit and with a good disposition of mind, and bring time under control with steadfastness and ideation, and the capabilities of your helpmates, say Sugreeva and others be gathered, and the basis for your achievements, say daily rituals towards gods, be performed by you as your means. [4-30-17]
na jaanakii maanava vaMsha naatha
tvayaa sanaathaa sulabhaa pareNa |
na ca agni cuuDaam jvalitaam upetya
na dahyate viira varaarha kashcit || 4-30-18
18. maanava vamsha naatha = oh, human, kindred's, lord of; tvayaa sa naathaa jaanakii = you, having, as husband, Janaki; pareNa su labhaa = by others, easily, attainable; na = she is not; viira = oh, brave one; vara arha = oh, for high honour, eligible one - oh, Rama; jvalitaam agni cuuDaam = flaring, fire's, tongue; upetya = on nearing; kashcit = anyone; na dahyate = will not, bur; iti [cet na] = thus, if said, no - not so.
"Oh, the lord of human kindred, with you as her husband Janaki is not an easily attainable one for others, oh, highly honourable one, if it is said that none will be burnt if he nears the tongues of flaming fire, oh, brave one, it is not so, for Janaki is a flaming fire, and anyone nearing her in ill-will will be burnt to ashes like a grass-hopper." Thus Lakshmana said to Rama. [4-30-18]
salakShaNam lakShmaNam apradhR^iShyam
svabhaavajam vaakyam uvaaca raamaH |
hitam ca pathyam ca naya prasaktam
sasaama dharmaartha samaahitam ca || 4-30-19
19. sa lakSaNam = which words are - seemly; a pradhR^iSyam = un, deniable; svabhaava jam = natural [of Lakshmana's nature,] emerged from; hitam ca pathyam ca = expedient, also, tasteful, also; naya prasaktam = moral, abiding; sa saama = which are - with, friendliness; dharma artha samaahitam ca = righteousness, meaningfulness, abounding in, also; raamaH = Rama; lakSmaNam = to Lakshmana; vaakyam = words; uvaaca = spoke;
Or
raamaH = Rama; sa lakSaNam = he who is with, seemliness - Lakshmana; a pradhR^iSyam = un, deniable one; lakSmaNam = to Lakshmana; svabhaava jam = natural [of Rama's words,] emerged; hitam ca pathyam ca = expedient, also, tasteful, also; naya prasaktam = moral, abiding; sa saama = which are - with, friendliness; dharma artha samaahitam ca = righteousness, meaningfulness, abounding in, also; vaakyam = words; uvaaca = spoke;
Lakshmana with his seemliness spoke those undeniable and expedient words that emerged from his very nature, which are tasteful, morally abiding, and further abounding with friendliness, righteousness, and meaningfulness, and on listening such words Rama spoke to Lakshmana.
Or
Rama spoke to seemly and undeniable Lakshmana with words that emerged from his very nature, which are tasteful, morally abiding, and further abounding with friendliness, righteousness, and meaningfulness.[4-30-19]
nissaMshayam kaaryam avekShitavyam
kriyaa visheSho api anuvartitavyaH |
na tu pravR^iddhasya duraasadasya
kumaara viiryasya phalam ca cintyam || 4-30-20
20. kumaara = oh, boy; niH samshayam = without, doubt; kaaryam avekSitavyam = accomplishment [of task,] is to be kept in view; kriyaa visheSaH api anu vartitavyaH = task's, factors, even, in tow, are to be followed; pra vR^iddhasya = well, intensified - unwieldy; dur aasadasya = un, attainable; viiryasya [kaaryasya] = of formidability] of task; phalam ca = fruit, about; cintyam = is to be thought over; na nu = isn't it.
"Doubtless accomplishment of the task is to be held in view, even oh, boy, the factors that contribute to its accomplishment, like enthusiasm, helpmates etc., are to be followed through, and not only these aspects but we also have to observe the fruition of task when that task is becoming unwieldy, unattainable and formidable, along with the lapse of time and lapsing of help." Thus Rama said to Lakshmana. [4-30-20]
atha padma palaasha akShiim maithiliim anucintayan |
uvaaca lakShmaNam raamo mukhena parishuShyataa || 4-30-21
21. atha = thereafter; raamaH = Rama; padma palaasha akSiim = lotus, petal, eyed one; maithiliim anucintayan = of Maithili, thinking about; pari shuSyataa mukhena = with verily, dried-up, face; lakSmaNam uvaaca = to Lakshmana, spoke.
On thinking about the fruit of his mammoth task, namely that lotus-petal-eyed Maithili, thereafter Rama spoke to Lakshmana with a dried-up face. [4-30-21]
tarpayitvaa sahasraakShaH salilena vasuMdharaam |
nirvartayitvaa sasyaani kR^ita karmaa vyavasthitaH || 4-30-22
22. sahasra akSaH = thousand, eyed Indra; salilena vasundharaam tarpayitvaa = with waters, mother earth, on oblating - satisfying; sasyaani nirvartayitvaa = crops, having accomplished; kR^ita karmaa vyavasthitaH = on accomplishing, his task, is complacent.
"On satisfying mother earth with rainwater and on effectuating the crops on earth, the Thousand-eyed Indra is complacent as his task is effectuated, whereas my task is yet to take off. [4-30-22]
Here a selfless philanthropist who accords benefits on his own without any petition or prayer is suggested in referring to Indra and rains, and Rama has not yet done such act in respect of Seetha.
diirgha gaMbhiira nirghoShaaH shaila druma purogamaaH |
visR^ijya salilam meghaaH parishraa.ntaa nR^ipa aatmaja || 4-30-23
23. nR^ipa aatmaja = oh, king's, son; diirgha gambhiira nirghoSaaH = protracted, profound, with peals; shaila druma puraH gamaaH = mountains, trees, overhead, going; meghaaH salilam visR^ijya = clouds, waters, on let loosing; pari shraantaa = retired.
"Clouds roving on the tops of mountains and trees with their protracted and profound peals have let the water loose and they are now retired, oh, prince, but tireless are rumbles and grumbles in my heart, thus I cannot retire. [4-30-23]
niila utpala dala shyaamaH shyaamii kR^itvaa disho dasha |
vimadaa iva maata.ngaaH shaanta vegaaH payo dharaaH || 4-30-24
24. niila utpala dala shyaamaH = blue, lotus, petal-like, blue-blackish; payaH dharaaH = water, carriers - clouds; dasha dishaH = ten, quarters; shyaamii kR^itvaa = black, on making - directions; vi madaa maatangaaH iva = without, rut, elephants, as with; shaanta vegaaH = quietened, in nimbleness.
"On blackening ten quarters of earth blue-black clouds that looked like petals of blue-lotuses are now quietened in their nimbleness like rut-less elephants. [4-30-24]
There are eight elephants carrying the universe from its eight corners aSTa diggaja-s. They and the elephantine-clouds that give waters, both kinds of elephants are responsible for world's sustenance, but they now are nonchalant on performing their duties, along with their administrator Indra. Rama is not able to do his duty due to slackness of Sugreeva, and thus he is questioning himself whether his mission / incarnation is going to be futile or worthwhile.
jala garbhaa mahaa vegaaH kuTaja arjuna ga.ndhinaH |
caritvaa virataaH saumya vR^iShTi vaataaH samudyataaH || 4-30-25
25. saumya = oh, gentle one; jala garbhaa mahaa vegaaH [meghaaH] = water, in womb, high, speeded [clouds]; kuTaja arjuna gandhinaH = Kutaja, Arjuna flowers, fragranced; samudyataaH = which swooped; vR^iSTi vaataaH = rain's, with winds; caritvaa vi rataaH = on wafting, without, activity - paused.
"Now pausing are the high-speeded rainy-winds, which once speedily swooped with water in their wombs, and wafted the fragrance of Kutaja and Arjuna flowers. [4-30-25]
ghanaanaam vaaraNaanaam ca mayuuraaNaam ca lakShmaNa |
naadaH prasravaNaanaam ca prashaantaH sahasaa anagha || 4-30-26
26. anagha = oh, merited one; lakSmaNa = Lakshmana; ghanaanaam vaaraNaanaam ca = of clouds, of elephants, also; mayuuraaNaam ca = of peacocks, also; prasravaNaanaam ca = of freshets, also; naadaH = rales; sahasaa prashaantaH = suddenly, quietened.
"The rales of clouds, elephants, peacocks, and oh, merited Lakshmana, of the freshets too, are suddenly quietened. [4-30-26]
abhivR^iShTaa mahaa meghaiH nirmalaaH citra saanavaH |
anuliptaa iva aabhaanti girayaH candra rashmibhiH || 4-30-27
27. mahaa meghaiH abhivR^iSTaa = by colossal, clouds, well, rain-scoured; nirmalaaH citra saanavaH = without grime, amusing, having terraces; girayaH = mountains; candra rashmibhiH = , with moon, beams; anuliptaa iva aabhaanti = enamelled, as though, shining forth.
"Scoured well by rains from colossal clouds those amusing mountain terraces are grime-less and they shine forth as though enamelled with the moonbeams. [4-30-27]
shaakhaasu sapta cchhada paadapaanaam
prabhaasu taara arka nishaa karaaNaam |
liilaasu caiva uttama vaaraNaanaam
shriyam vibhajya adya sharat pravR^ittaa || 4-30-28
28. adya = presently; sharat = autumn; sapta cChada paadapaanaam shaakhaasu = seven, covered [by leaves,] of plants [the banana plants covered by their seven leaves] on branches; taara arka nishaa karaaNaam prabhaasu = of stars, sun, night, maker [moon,] in their brilliance; uttama vaaraNaanaam liilaasu caiva = of best, elephants, frolicking, also thus; shriyam vibhajya pravR^ittaa = charm, on dividing, has shown itself.
"Presently autumn has shown itself dividing its charm on the branches of seven-leaved banana plants, on the stars, sun and moon, and also on those best elephants that are rollicking. [4-30-28]
The seven-leaved banana plants are bearing whitish-buds, the luminosity of sun, moon and stars is blanched and because such a congenial atmosphere of autumn is prevailing the elephants are frolicking, since no other season can make those pachyderms joyous.
saMprati aneka aashraya citra shobhaa
lakshmiiH sharat kaala guNa upapannaa |
suurya agra hasta pratibodhiteShu
padmaakareShu abhyadhikam vibhaati || 4-30-29
29. samprati = now; aneka aashraya citra shobhaa = many, resorting to, which is fascinating, which is glistening; sharat kaala guNa upapannaa = autumnal, season's, merits of, derived from; lakshmiiH = such - grandeur; suurya agra hasta prati bodhiteSu = sun's, first [dawning,] by hands [by rays,] in turn, made known [awakened, flourished]; padma aakareSu = lotuses', mines of [lotus-lakes]; abhyadhikam vibhaati = very much [splendidly,] shining forth.
"Fascinatingly glistening grandeur of autumn that is derived from the merits of the season and that resorts to many objects of the season, is now splendidly shining in the lotus lakes that are flourished by the rays of dawning sun. [4-30-29]
Those that are graced by the Almighty, their splendidly glistening visages are indicated by the gleaming lotuses. In autumn the sun does not scorch, thus by his first rays awakened are the pink, blue, and white lotuses, and there are many such lotus-lakes, which also gleam with their gleaming lotuses, and thus 'Lakshmi' - the affluence, splendour, grandeur, of nature is glorified through the sage-like lotuses' bloom.
sapta cchhadaanaam kusumopa ga.ndhii
ShaT paada vR^indaiH anugiiyamaanaH |
matta dvipaanaam pavana anusaarii
darpam vineShyan adhikam vibhaati || 4-30-30
30. SaT paada vR^indaiH = six, footed ones [hexapods, honeybees,] by swarms of; anu giiyamaanaH = in accompaniment, singing; pavana anu saarii = breeze, in tow, following [unceasingly]; sapta cChadaanaam kusuma upaH gandhii = seven, leaves-covered [banana plants,] flower's, covered, fragrance [is wafted by the breeze]; matta dvipaanaam darpam = of rutted, elephants, pride of rut; vi neSyan = verily, to remove; adhikam vibhaati = highly, glistening.
"The breeze is wafting the fragrance of flowers of seven-leaved banana plants, and the swarms of honeybees that are singing in accompaniment to the rustle of breeze are tagging along that breeze for its fragrance, and because that breeze is breezing unceasingly, that alone is fetching the pride of rut for the already rutted elephants, and thus this autumnal season is highly glistening. [4-30-30]
abhyaagataiH caaru vishaala pakshaiH
saraH priyaiH padma rajo avakiirNaiH |
mahaa nadiinaam pulina upayaataiH
kriiDanti haMsaaH saha cakravaakaiH || 4-30-31
31. hamsaaH = swans; abhi aagataiH = that have come near; caaru vishaala pakshaiH = with cute, broad, wings; saraH priyaiH = lakes, fond of; padma rajaH avakiirNaiH = lotus, pollen, dust, overspread; mahaa nadiinaam = in vast, river's; pulina upa yaataiH = sand-dunes, nearby, coming; cakravaakaiH saha kriiDanti = Cakravaka birds, along with, they are larking.
"Broad and cute winged Cakravaka birds that are fond of lakes and that have pollen of lotuses overspread on them have come to the sand-dunes of vast rivers, and with them that have come nigh the swans are larking. [4-30-31]
Swans and Cakravaka birds are said to be born enemies. But due to autumnal effect, they have stopped their infighting and came together on the sand dunes, for their mating games.
mada pragalbheShu ca vaariNeShu
gavaam samuuheShu ca dar.hpiteShu |
prasanna toyaasu ca nimna gaasu
vibhaati lakshmiiH bahudhaa vibhaktaa || 4-30-32
32. mada pragalbheSu vaariNeSu = by rut, overbearing, in elephants; darpiteSu gavaam samuuheSu = haughty ones, in bulls, herds of; prasanna toyaasu ca nimna gaasu = in limpid, waters, also, to slope, going - that are slopping down; bahudhaa vibhaktaa = variously, divided; lakshmiiH = glory - of autumn; vibhaati = verily, shining forth.
"Divided variously the autumnal glory is shining forth among the overbearingly ruttish elephants that are trumpeting, among the herds of haughty bulls bellowing, and among the limpid waters that are murmuringly slopping down. [4-30-32]
nabhaH samiikshyaa aMbu dharaiH vimuktam
vimukta barha aabharaNaa vaneShu |
priyaasu araktaa vinivR^itta shobhaa
gata utsavaa dhyaana paraa mayuuraaH || 4-30-33
33. vaneSu = in forests; mayuuraaH = peacocks; ambu dharaiH = water, carriers - - clouds; vi muktam = verily, set free of; nabhaH sam iikshyaa = at sky, well, exploring; vi mukta barha aabharaNaa = verily, setting free, peacocks, of their ornaments - colourful tails; priyaasu = in their dear ones - peahens; a raktaa = un, interested; vinivR^itta [vi ni vR^itta] = [verily, back, turning back] divested of; shobhaa = their splendour; gata utsavaa = divested, with festivity; dhyaana paraa = in musing, abiding in.
"Exploring the sky well which is now set free by the clouds, the peacocks are setting their ornamental plumaged-tails free, and they are even divested of their dear peahens as they are uninterested in them, and thus divested of their festivity those peacocks are abiding in their muse. [4-30-33]
Rama's musing is similar to that of the peacocks. Not that he is disinterested in Seetha, but his present priority is to conquer Ravana, for which Ravana is to be located first. Further, gone is the festivity to Rama, which chanced while befriending Sugreeva, who then was in a similar state, but now completely transformed into a frivolous monkey. Thus, Rama is pondering over the possibility of locating and conquering Ravana by himself, should Sugreeva refuse the pact.
manoj~na gandhaiH priyakaiH analpaiH
puShpa ati bhaara avanata agra shaakhaiH |
suvarNa gauraiH nayana abhiraamaiH
udyotitaan iva vana antaraaNi || 4-30-34
34. manoj~na gandhaiH = pleasingly, fragrant; puSpa ati bhaara ava nata agra shaakhaiH = flowers, much, weighty, down, bent [sagged down,] apices, of boughs; suvarNa gauraiH = golden, yellow in hue; nayana abhiraamaiH = for eyes, delightful ones; an alpaiH = not, less [umpteen]; priyakaiH = with Priyaka flowers of Asana trees; vana antaraaNi = forests, interiors; udyotitaan iva = are illuminated, as though.
"Umpteen are those Priyaka trees with their pleasingly fragrant flowers, the apices of the boughs of those trees are sagging down by their much weighty flowers-bunches, and eye-delighting is the golden-yellow hue of those flowers, and with them the interiors of these forests look as though illuminated, lit with golden lamps. [4-30-34]
priya anvitaanaam nalinii priyaaNaam
vana priyaaNaam kusuma uddhataanaam |
mada utkaTaanaam mada laalasaanaam
gaja uttamaanam gatayo adya mandaaH || 4-30-35
35. adya = now; priya anvitaanaam = dear ones, that are along with; nalinii priyaaNaam = lotus-lakes, fond of; vana priyaaNaam = forests, fond of; kusuma uddhataanaam = by flowers, up-heaved - excited on smelling fragrance of flowers; mada laalasaanaam = in rut, indulgent; mada utkaTaanaam = ruttish lather, flowing on temples; gaja uttamaanam = elephants, best ones; gatayaH mandaaH = strides, slackened.
"On scenting the fragrance of the seven-leaved banana plants, the ruttish lather of those best elephants that have a fond for forests and lotus-lakes has started to flow on their temples, thus they are indulgent in rut and their strides are slackening while they are moving along with their beloved female elephants. [4-30-35]
vyaktam nabhaH shastra vidhauta varNam
kR^isha pravaahaani nadii jalaani |
kahlaara shitaaH pavanaaH pravaanti
tamo vimuktaaH ca dishaH prakaashaaH || 4-30-36
36. vyaktam [vybhram = clear of clouds] = clear; nabhaH = sky is; shastra vi dhauta varNam = weapon, well-scoured - whetted, in tinge; nadii jalaani = river, waters; kR^isha pravaahaani = with thinned, flows; kahlaara shitaaH pavanaaH = red-lotuses, chilly, breezes are; pravaanti = well-wafting; tamaH vi muktaaH dishaH prakaashaaH ca = from darkness, well, released, directions, are bright.
"The sky is clear as with the tinge of just whetted weapon, lessened are the flows of river-waters, breeze is chilly while wafting the chillness of red-lotuses, and all the directions released from the darkness are looking bright. [4-30-36]
suurya aatapa kraamaNa naShTa pa.nkaa
bhuumiH cira udghaaTita saa.ndra reNuH |
anyonya vaireNa samaayutaanaam
udyoga kaalo adya nara adhipaanaam || 4-30-37
37. suurya aatapa kraamaNa naSTa pankaa = sun's, heat, by overcoming, lost [dried out,] sludge; bhuumiH = earth is with; cira udghaaTita saandra reNuH = after a long time [at last,] up-heaved, dense, dust; anyonya vaireNa = mutually, in animosity; sam aayutaanaam = to fore, gather [forces]; nara adhipaanaam = for people's, lords; adya udyoga kaalaH = now, strive [against,] time.
"Overcome by the sun's heat dried out is the sludge, at last the earth is dense with the up-heaved dust, and for the lords of people who have mutual animosity this is the time to foregather their forces to strive against one another. [4-30-37]
sharat guNa aapyaayita ruupa shobhaaH
praharShita paaMshu samukshita a.ngaaH |
mada utkaTaaH saMprati yuddha lubdhaa
vR^iShaa gavaam madhya gataa nadanti || 4-30-38
38. sharat guNa aapyaayita ruupa shobhaaH = autumn, nature of, enhanced by, features [of bulls,] grandeur [of bulls, bullishness]; praharSitaaH paamshu samukshita angaaH = well-gladdened - ecstatic, with dust, covered, on limbs [bodies of nulls]; mada utkaTaaH = by vigour, pepped-up; gavaam madhya gataa = cows, midst, staying; vR^iSaa = bulls; samprati yuddha lubdhaa = presently, for fight [bullfight,] hankering for; nadanti = are bellowing.
"The nature of autumn has enhanced the features of bulls' bullishness and with their bodies covered with dust and their vigour pepping them up they are ecstatic, and staying in the midst of cowherd they are bellowing hankering for bullfights. [4-30-38]
sa manmadha tiivratara anuraagaa
kulaanvitaa manda gatiH kareNuH |
madaanvitam saMparivaarya yaantam
vaneShu bhartaaram anuprayaati || 4-30-39
39. sa manmadha = with, passion; tiivratara anuraagaa = with intensified, attachment; kula anvitaa = class of elephants [homogenous,] along with - along with other she-elephants of the same order; manda gatiH = slow, paced one; kareNuH = she-elephant; vaneSu = in forests; yaantam = which is - going; mada anvitam = which is - rut, having; such an elephant who is; bhartaaram = her husband; sam parivaarya = well, encircling - rubbing and bumping into; anu prayaati = tagging along.
"While a ruttish male elephant is going in the forest the slow paced she-elephant is tagging along her male along with other elephants of her breed, and with an intensified attachment and passion she is bumping and rubbing her husband. [4-30-39]
tyaktvaa varaaNi aatma vibhuuShaNaani
barhaaNi tiira upagataa nadiinaam |
nirbhartsyamaanaa iva saara oghaiH
prayaanti diinaa vimanaa mayuuraaH || 4-30-40
40. aatma vibhuuSaNaani = to themselves, that are ornaments; varaaNi barhaaNi tyaktvaa = excellent, plumaged-tails, on loosing - flaked out; nadiinaam tiira upagataa = of rivers, to riverbanks, arrived near; mayuuraaH = peacocks; saara oghaiH = by Saarasa birds, flocks of; nirbhartsyamaanaa iva = intimidated, as if; diinaa vi manaa = despondently, without heart - dispiritedly; prayaanti = going - turning back.
"The excellent plumaged-tails that form their individual ornaments of peacocks are now cast out, and the plumeless peacocks on nearing the banks of rivers they look as if intimidated by the Saarasa birds, thus they had to turn back despondently and dispiritedly. [4-30-40]
The peacocks are like those that have enjoyed their fortunes once but now divested of them. Thus, they have to turn away from the newly fortunate Saarasa birds, whose fortune is enriched by this autumn, though they are inferior to peacocks in anyway. This is because the lusty twitters of Saarasa birds are more or less insulations to these one-time-fortunate peacocks. So also, should the one-time-fortunate Rama, be insulted by the newly fortunate Sugreeva?
vitraasya kaaraNDava cakravaakaan |
mahaa ravaiH bhinna kaTaa gajendraaH |
sarassu baddha aMbuja bhuuShaNeShu
vikshobhya vikshobhya jalam pibanti || 4-30-41
41. bhinna kaTaa = with slit, temples; gajendraaH = elephants, kingly; mahaa ravaiH = with great, alarums - blaring trumpeting; kaaraNDava cakravaakaan vi traasya = Karandava, Cakravaka birds, on alarming; baddha [buddha] ambu ja bhuuSaNeSu = bonded, [blooming,] with water, born [lotuses,] embellished with; sarassu = in lakes; jalam = water; vi kshobhya vi kshobhya = agitating, verily, agitating [swishing and swashing]; pibanti = drinking.
"With their blaring trumpeting lordly elephants with slit temples are alarming Karandava and Cakravaka birds abiding in lakes that are embellished with blooming lotuses, and those elephants are drinking water after swishing and swashing the tranquillity of those lakes. [4-30-41]
The tranquillity of Rama's lake-like heart in which Seetha abides in blooming lotus is swished and swashed by a ruttish elephant, called Sugreeva, whose sudden fortune like the seasonal water in lakes, that too made available by Rama, is making him to swill only a few mouthfuls of watery toddy-liquor. For that Rama, who is flitting so far from forest to forest, is alarmed like the flitting birds called Kaarandava and Cakravaka-s.
vyapeta pa.nkajaasu sa vaalukaasu
prasanna toyaasu sa go kulaasu |
sa saarasaa raava vinaaditaasu
nadiShu haMsaa nipatanti hR^iShTaaH || 4-30-42
42. vyapeta pankajaasu = de-silted, is the silt; sa vaalukaasu = with, sand-dunes prasanna toyaasu = in serene, waters; sa go kulaasu = , with, cows, stock; sa saarasaa raava vinaaditaasu = with, Saarasa birds', clucking, well-sounded; nadiSu = in such - rivers; hamsaa hR^iSTaaH nipatanti = swans, delightedly, falling down [diving deeply.]
"De-silted is the silt of rivers and they are with sand-dunes and serene waters, and cow-stock is gathering there, besides, they are resonant with clucking of Saarasa birds, in such rivers swans are delightedly taking deep dives. [4-30-42]
nadii ghana prasravaNa udakaanaam
ati pravR^iddha anila barhiNaanaam |
plava.ngamaanaam ca gata utsavaanaam
dhruvam ravaaH saMprati saMpraNaShTaaH || 4-30-43
43. samprati = presently; nadii ghana prasravaNa udakaanaam = river's [ruffles,] cloud's [rumbles,] mountain-rapid's [rattles,] of waters; ati pravR^iddha anila barhiNaanaam = much, amplified, wind's [gust,] peacock's [screams]; gata utsavaanaam = gone, is their festivity; plavangamaanaam ca = of frogs' [crocking,] also; ravaaH = noises; sam pra NaSTaaH = very, well, undone; dhruvam = definitely.
"The ruffles of rivers, rumbles of clouds, rattles of rapids, such rackets of waters are quietened, and much amplified gusts of wind, and screams of peacocks along with crocks of frogs, are now completely undone as their festivity is definitely lost with the rains. [4-30-43]
aneka varNaaH suvinaShTa kaayaaH
nava uditeShu aMbudhareShu naShTaaH |
kshudha arditaa ghora viShaa bilebhyaH
cira uShitaa viprasaranti sarpaaH || 4-30-44
44. ambu dhareSu = water, carriers - clouds; nava uditeSu = newly, emerged ones when they have come, in rainy season; naSTaaH = lost - lost in snake holes; su vi naSTa kaayaaH = well, contracted, bodies - highly emaciated; aneka varNaaH = variously, coloured ones; kshudha arditaa = by hunger, stricken; ghora viSaa = dangerously, venomous ones; cira uSitaa = for long time, stayed - in pits and holes; sarpaaH = such - snakes; bilebhyaH = from holes - snake pits; vi prasaranti = verily, snaking out.
"Variously coloured and dangerously venomous snakes have contracted into their snake pits with the advent of new rain clouds, and containing in there for a long time they are highly emaciated for they are hunger-stricken, but now they are snaking out of those pits. [4-30-44]
While frogs welcome the rain snakes despise the same. In the game of hunter-hunted, snakes are now on spree for their hunt, because the festivity of frogs is over and they can fall prey to snakes. But where is the prey, namely Ravana, for the snaky arrows of Rama?
ca.ncat candra kara sparsha harSha unmiilita taarakaa |
aho raagavatii sa.ndhyaa jahaati svayam aMbaram || 4-30-45
45. cancat candra = shining, moon's; kara = moonbeam; sparsha = by touch of; harSa = delightedly; unmiilita = unfolding; taarakaa = stars; raaga vatii = a damsel in love; sandhyaa = twilight; svayam = on her own; ambaram = sky; jahaati = is releasing; aho = Aha!;
Or
cancat candra = shining, moonlike lover's; kara = hand of lover; sparsha = by touch of; harSa = delightedly; unmiilita = widening; taarakaa = pupils; raaga vatii = damsel in love; svayam = on her own; sandhyaa = ochry; ambaram = robe; jahaati = disrobing; aho = Aha!
"Aha! By the touch of the moonbeam of the shining moon, the damsel called twilight is delightedly unfolding the stars releasing her ochry hue off the sky on her own, in all her love for the moon.
Or
"Aha! By the touch of the hand of her twinkling hero a damsel in all her love to him is delightedly widening her pupils and disrobing her ochry robe on her own. [4-30-45]
raatriH shashaa.nka udita saumya vak.htraa
taaraa gaNa unmiilita caaru netraa |
jyotsnaa aMshuka praavaraNaa vibhaati
naarii iva shukla aMshuka saMvR^ita a.ngii || 4-30-46
46. shashaanka udita saumya vaktraa = moon, risen, genteel, with face; taaraa gaNa unmiilita caaru netraa = stars, myriad of, twinkling, with eyes; jyotsnaa amshuka pra avaraNaa = moonlight, cloth, well, veiled; raatriH = night; shukla amshuka sam vR^ita angii = white, clothing, fully, enfolded, limbs; naarii iva = damsel, like; vibhaati = glistening.
"Damsel-night is with the risen-moon as her genteel-face, myriad-stars as her twinkling-eyes, moonlight as her veiling-cloth, and she is glistening like the one who fully-enfolded her limbs within a whitish-cloth-like moonshine. [4-30-46]
vipakva shaali prasavaani bhuktvaa
praharShitaa saarasa caaru pa.nkti |
nabhaH samaakraamati shiighra vegaa
vaata avadhuutaa grathita iva maalaa || 4-30-47
47. vi pakva shaali prasavaani = richly, ripened, rice, yield; bhuktvaa = on eating; praharSitaa = delighted; saarasa caaru pankti = Saarasa bird's, delightful, bird-line; shiighra vegaa = swift, in speed; vaata avadhuutaa = by wind, heaved up; grathita maalaa iva = stringed, flower-tassel, as with; nabhaH sam aakramati = sky, well, overrun;
"On eating richly ripened yield of rice delighted are the Saarasa birds, and in a delightful bird-line with swift speed they are overrunning the sky like a stringed flowery-tassel up-heaved by wind. [4-30-47]
supta eka haMsam kumudaiH upetam
mahaa hradastham salilam vibhaati |
ghanaiH vimuktam nishi puurNa candram
taaraa gaNa kiirNam iva a.ntariksham || 4-30-48
48. supta eka hamsam = having sleeping, one, swan; kumudaiH upetam = white-lotuses, thick with; mahaa hradastham salilam = in a vast, lake, water; nishi = in night; ghanaiH vimuktam = by clouds, disengaged; taaraa gaNa kiirNam = stars, with clusters of, strewn [star-studded]; puurNa candram = having full, moon; antariksham iva vibhaati = skyscape, as though, appear to be.
"One swan is sleeping in the water of a vast lake thick with white-lotuses, and that lake is glistening like the star-studded nightly skyscape that is disengaged from clouds, and that has the full-moon. [4-30-48]
Very deep and vast is the tank in which clear and unruffled water is there. On that water one white swan is sleeping around which white-lotuses are thickset. It is like the nightly autumnal vault of heaven brightened with one full moon and many stars, clear of any cloud.
prakiirNa haMsaa akula mekhalaanaam
prabuddha padma utpala maaliniinaam |
vaapiiH uttamaanaam adhika adya lakshmiiH
vara a.nganaam iva bhuuShitaanaam || 4-30-49
49. pra kiirNa hamsaa akula mekhalaanaam = well, spread around, swans, swaying, as girdle; pra buddha padma utpala maaliniinaam = well, bloomed, pink-lotuses, blue-lotuses, as flowery-tassels; vaapiiH uttamaanaam = of tanks, best ones; lakshmiiH = resplendence; adya = now; bhuuSitaanaam vara anganaam iva = embellished, best, dame, like; adhika = is very much - heightening.
"With swans spreading and swaying around as her swaying girdle-ornaments, and with well-bloomed red and blue lotuses as her swinging flowery-tassels, the resplendence of those best tanks is now heightening as with a dame embellished with girdle-ornaments and flowery-tassels. [4-30-49]
The swaying swan-lines are the girdles of the lake-maid, and lotus-rows are her flowery tassels, and with the floating of the swans the water ruffles, then that ruffled water is ruffling those girdles and tassels on the sheet of water, thus the tank is appearing like a maiden on whose body girdles and tassels are swaying and swinging.
veNu svara vya.njita tuurya mishraH
pratyuuSha kaale anila saMpravR^ittaH |
saMmuurcchhito gahvara go vR^iShaaNaam
anyonyam aapuurayati iva shabdaH || 4-30-50
50. veNu svara vyanjita tuurya mishraH = flute's, tune, in tune, mixed up - tuned up; anila sam pra vR^ittaH = by breeze, well, started to broadcast; sam muurcChitaH = well, spreading out; shabdaH = sound; pratyuuSa kaale = in dawn, time; gahvara go vR^iSaaNaam = from caves, cows, bulls; anyonyam aapuurayati iva = one another, permeating - outdoing, as though.
"In tune with the tunes of flute the dawn-time breeze is tuned-up, and it is spreading to broadcast the tuneful tunes from the caves, cows and bulls, and the sounds are as though surpassing one another. [4-30-50]
The dawn time bustle is indicated. At this time various tunes like the rhythmic churning of milk, cows bellowing for their calves to give milk, and bulls in rut bellowing for cows, and the fluting of the transverse flutes of cattle-boys, and the chanting of Vedic hymns that are audible like the sound emitted from mountain caves are permeating into the breeze. And the tuneful breeze is supplementing that intermixed sound, and thus all are commixed and broadcast by that breeze to the delight of the inhabitants of that locale.
navaiH nadiinaam kusuma prahaasaiH
vyaa dhuuyamaanaiH mR^idu maarutena |
dhauta amala kshauma paTa prakaashaiH
kuulaani kaashaiH upashobhitaani || 4-30-51
51. nadiinaam kuulaani = river's, banks; kusuma prahaasaiH = with flowers, as smiles; mR^idu maarutena = by softy, breeze; vyaa dhuuyamaanaiH = being up, heaved - swayed; dhauta amala kshauma paTa prakaashaiH = well-washed, white, silk, cloth, with shine; navaiH kaashaiH = with new, reed-beds; upa shobhitaani = shining forth.
"The riverbanks are with smiley white flowers of new reeds that are softly swayed by the gentle breeze, and the silken reed-bed on them is shining forth like a well-washed white silk-cloth that is shiny. [4-30-51]
While the reed-beds with white flowers on either side of two banks of the river are like a white silky outfit, the two riverbanks beneath them are the two buttocks of that lady-river. Since her water is tossing against each bank, her buttocks appear swinging and thereby the silk clothe like reed-bed is swinging.
vana pracaNDaa madhu paana shauNDaaH
priya anvitaaH ShaT caraNaaH prahR^iShTaaH |
vanesu mattaaH pavana anu yaatraam
kurvanti padma aasana reNu gauraaH || 4-30-52
52. vana pracaNDaa = in forest, rampant ones - on the loose; madhu paana shauNDaaH = honey, drinking, roguish ones; prahR^iSTaaH = delightedly; mattaaH = saucily; padma aasana reNu gauraaH = lotuses, Asana flowers', with pollen, yellowed; such; SaT caraNaaH = six, footed - hexapods, honeybees; priya anvitaaH = lady-loves, along with; pavana anu yaatraam = breeze, in tow, journey; kurvanti = making - journeying.
"Honeybees that are on the loose in forests and roguish in drinking honey are yellowed with the pollen of lotuses and asana flowers when they had bouts of nectar, and they are saucily but delightedly making their journey along with their lady-loves in tow with the forest breeze. [4-30-52]
jalam prasannam kusuma prahaasam
kraunca svanam shaali vanam vipakvam |
mR^iduH ca vaayuH vimalaH ca candraH
shaMsanti varSha vyapaniita kaalam || 4-30-53
53. kusuma prahaasam = with flower, smiles - blooming; kraunca svanam = with crane-birds, noisy; prasannam = tranquilly; jalam = water; vipakvam shaali vanam = ripely, rice, crops; mR^iduH vaayuH ca = softly, breeze, also; vimalaH ca candraH = brightly, also, moon; varSa = rains;' vyapaniita [vi apa niita] = removed, phased out; kaalam = time; shamsanti = denoting.
"Waters are standing tranquilly, flowers are smiley, crane-birds are noisily, rice-crops are ripely, breeze is softly, and moon is brightly, thus they denote the time of rains has phased out. [4-30-53]
miina upa saMdarshita mekhalaanaam
nadii vadhuunaam gatayo adya ma.ndaaH |
kaanta upabhukta alasa gaaminiinaam
prabhaata kaaleShu iva kaaminiinaam || 4-30-54
54. miina upa sam darshita mekhalaanaam = fish, closely, very, seen, girdle ornament; nadii vadhuunaam = river, dames; gatayaH = strutting; adya = nowadays; prabhaata kaaleSu = at dawn, time - early morning; kaanta upa bhukta alasa gaaminiinaam = with lover, on romancing, tiresomely, that are strutting; kaaminiinaam iva = lady-loves, as with; mandaaH = slothful.
"In the dame-like rivers fish are very closely seen as if they are girdle ornaments of that dame, and nowadays these dames are strutting slothfully like ladyloves who strut tiresomely in the early morning of next day, after a nightlong romancing with their lovers. [4-30-54]
sa cakravaakaani sa shaivalaani
kaashaiH dukuulaiH iva saMvR^itaani |
sa patra rekhaaNi sa rocanaani
vadhuu mukhaani iva nadii mukhaani || 4-30-55
55. sa cakravaakaani = with, Cakravaka birds; sa shaivalaani = with, river-weeds; dukuulaiH iva = silk-cloths, as if with; kaashaiH sam vR^itaani = with reeds, well, enwrapped [half-veiling]; nadii mukhaani = such - river's, faces - river-declivities; sa patra rekhaaNi = with, foliage, lines; sa rocanaani = with, vermilion-colour [painted]; vadhuu mukhaani iva = maiden's, faces, are like.
"With Cakravaka birds, with riverweeds, and with reeds that lookalike a veiling silk-cloth, half-veiled are the river-shores and they look painted with foliage-lines in vermilion, like the faces of maidens. [4-30-55]
The face of a river is its ghat, river-shore where the holy-dips, worships etc., are performed. The citra rekhaa-s are the artistic lines drawn on visible limbs with vegetable colours, namely foliages, a design in art, resembling that of leaves. It resembles the inerasable tattooing, whereas this sort of lines are crafted with vegetable colours or with the orpiment like Gorocana, which will fade away after some days, like henna mehandi. This is a handicraft of womenfolk who sophisticatedly draw the shapes of leafs, creeper-plants etc. Nowadays these leafy-lined decorations are coming as stickers.
praphulla baaNa aasana citriteShu
prahR^iShTa ShaTpadaani kuujiteShu |
gR^ihiita caapaH udyata daNDa caNDaH
pracaNDa caaro adya vaneShu kaamaH || 4-30-56
56. adya = these days; praphulla baaNa aasana citriteSu = flourishing, Baana, Asana trees, portrayed with; prahR^iSTa SaTpadaani kuujiteSu = elatedly, honeybees, in which they are humming; vaneSu = in such forests; gR^ihiita caapaH udyata daNDa caNDaH = taking, bow, to punish, unimpededly; kaamaH - Love-god, Manmatha; pracaNDa caaraH = predominantly, moving.
"In the forest that is portrayed with the flourishing Baana and Asana trees, where the honeybees are humming elatedly, there alone the Love-god, Manmatha, is moving about unimpededly taking his bow to punish the lovesick. [4-30-56]
lokam suvR^iShTyaa paritoShayitva
nadiiH taTaakaani ca puurayitvaa |
niShpanna sasyaam vasudhaam ca kR^itvaa
tyaktvaa nabhaH toya dharaaH praNaShTaaH || 4-30-57
57. toya dharaaH = water, giver of torrents - black clouds; su vR^iSTyaa = by good, rains; lokam paritoSayitva = world, having appeased; nadiiH taTaakaani puurayitvaa ca = rivers, tanks, filling, also; vasudhaam niSpanna sasyaam kR^itvaa ca = earth, deriving, harvests, on making, also; nabhaH tyaktvaa = sky, on forsaking; praNaSTaaH = dissipated.
"On appeasing the world with good rains, on filling the rivers and tanks, and on making the earth to derive good harvests also, clouds have dissipated forsaking the sky. [4-30-57]
darshayanti sharan nadyaH pulinaani shanaiH shanaiH |
nava sa.ngama savriiDaa jaghanaani iva yoShitaH || 4-30-58
58. nava sangama sa vriiDaa = new, tryst, with, shying; yoSitaH jaghanaani iva = a bride's, hips, as with; sharat nadyaH = autumnal, rivers; pulinaani dunes; shanaiH shanaiH darshayanti = slowly, slowly, showing.
"The autumnal rivers are showing their dunes slowly and slowly, as with shying brides showing hips in their new trysts, slowly and slowly. [4-30-58]
prasanna salilaaH saumya kuraraabhiH vinaaditaaH |
cakravaaka gaNa aakiirNaa vibhaa.nti salila aashayaaH || 4-30-59
59. saumya = oh, gentle Lakshmana; prasanna salilaaH = that have - clear, waters; kuraraabhiH = by fish -hawks; vi naaditaaH = verily, sounded; cakravaaka gaNa aakiirNaa = with Cakravaka birds, teams, teemed; salila aashayaaH = such - water, receptacles - lakes; vibhaanti = verily, glistening.
"Oh, gentle Lakshmana, with clear waters, well sounding fish-hawks, teeming teams of Cakravaka birds the lakes are glistening well. [4-30-59]
anyonya baddha vairaaNaam jigiiShuuNaam nR^ipaatmaja |
udyoga samayaH saumya paarthivaanaam upasthitaH || 4-30-60
60. nR^ipaatmaja = oh, king's, son; saumya = oh, gentle one; anyonya baddha vairaaNaam = reciprocally, bound, by hostility; jigiiSuuNaam = desirous of victory; such; paarthivaanaam = of kings; udyoga samayaH = striving, time; upa sthitaH = for kings, came to the fore.
"Oh, prince, those that are reciprocally bound by hostilities and desirous of victory, oh, gentle Lakshmana, for those kings their striving time has come up. [4-30-60]
Rama is also bound by hostile mood and anxious to start his campaign against evil as muhuurta 'opportune time...' has come. Please refer to verse 78 in this chapter for details.
iyam saa prathamaa yaatraa paarthivaanaam nR^ipaatmaja |
na ca pashyaami sugriivam udyogam vaa tathaa vidham || 4-30-61
61. nR^ipaatmaja = oh, king's, son; iyam paarthivaanaam = this is, for kings; saa = such as it is - that; prathamaa yaatraa [samayaH] = starting, journey [invasion, time]; sugriivam = [either] Sugreeva; tathaa vidham = in that, way - as such; udyogam vaa = [his] striving, or; na ca pashyaami = not, even, I perceive.
"This is the starting time for invasions of the kings, but I do not even perceive Sugreeva, or his striving for any invasion as such. [4-30-61]
asanaaH sapta parNaaH ca kovidaaraaH ca puShpitaaH |
dR^ishyante bandhujiivaaH ca shyaamaaH ca giri saanuShu || 4-30-62
62. giri saanuSu = on mountain, terraces; puSpitaaH = flowered; asanaaH sapta parNaaH ca = Asana trees, seven-leaved banana plants, also; kovidaaraaH ca Kovidara, also; bandhujiivaaH ca shyaamaaH ca = Bandhujiva trees, also, shyaama creepers; dR^ishyante = are appearing.
"On mountain terraces there appear flowered Asana trees, seven-leaved banana plants, Kovidaara, Bandhujiiva trees, and the Shyaama creepers. [4-30-62]
haMsa saarasa cakraahvaiH kuraraiH ca sama.ntataH |
pulinaani avakiirNaani nadiinaam pashya lakshmaNa || 4-30-63
63. lakshmaNa = Lakshmana; nadiinaam pulinaani = rivers, dunes; hamsa saarasa cakraahvaiH kuraraiH ca = Swans, Saarasa-s, Cakravaka-s, Kraunca birds, also; samantataH = all over; vyavakiirNaani [vi ava kiirNam] = fully, overspread with; pashya = see them.
"On the sand-dunes of rivers Swans, Saarasa-s, Cakravaka-s, also Kraunca birds are fully overspreading from all over, see Lakshmana. [4-30-63]
Here it is said that there is a problem with the copyist of palm-leaf books. These two verses 62 and 63 occur prior to the verse 60 in some mms. The thought of Rama is about Sugreeva as spoken at verse 61, and these two verses suddenly switching over to trees and birds, thus they are mismatching in the placement.
catvaaro vaarShikaa maasaa gataa varSha shata upamaaH |
mama shoka abhitaptasya tathaa siitaam apashyataH || 4-30-64
64. siitaam = Seetha; a pashyataH = one who is not seeing; tathaa = likewise; shoka abhitaptasya = one who - in grief, seething; mama = such as I am, to me; varSa shata upamaaH years, hundred, in simile; vaarSikaaH = pertaining to rainy season; catvaaraH maasaa gataa = four, [rainy] months, rolled by.
"Four rainy months have rolled by and to me they are like a hundred years, for I have not seen Seetha, likewise I am seethed in grief. [4-30-64]
cakravaakii iva bhartaaram pR^iShTato anugataa vanam |
viShamam daNDakaaraNyam udyaana vanam iva ca a.nganaa || 4-30-65
65. anganaa = lady [Seetha]; bhartaaram = husband, that is what I am; viSamam vanam daNDaka araNyam = to precarious, forest, of Dandaka, forest; udyaana vanam iva = to park, lands, as though; cakravaakii iva = Cakravaka female bird, as with; pR^iSTataH anugataa = rearward, followed.
"Like a female Cakravaka bird that follows rearward of her husband, that lady Seetha followed her husband, that is what I am, to the precarious forest of Dandaka, as if she is going to pleasure-gardens. [4-30-65]
priyaa vihiine duHkha aarte hR^ita raajye vivaasite |
kR^ipaam na kurute raajaa sugriivo mayi lakShmaNa || 4-30-66
66. lakSmaNa = Lakshmana; priyaa vihiine = I am with - dear, departed; duHkha aarte = in anguish, agitated - in desperate straits; hR^ita raajye = plundered, kingdom; vi vaasite = rendered, homeless - exiled; such as I am; mayi = in me; raajaa sugriivaH = king, Sugreeva; kR^ipaam na kurute = benevolence, not, doing.
"Dear departed, kingdom plundered, rendered homeless, and one in desperate straits, such as I am Lakshmana, king Sugreeva is not benevolent to me. [4-30-66]
anaatho hR^ita raajyo ayam raavaNena ca dharShitaH ||
diino duura gR^ihaH kaamii maam caiva sharaNam gataH || 4-30-67
67. ayam = he is; a naathaH = one without, husband - insecure; hR^ita raajyaH = forfeited, of kingdom; raavaNena dharSitaH ca = by Ravana, persecuted, also; diinaH = who is dismal; duura gR^ihaH = distanced, house - came from a distant home; kaamii = a swain; maam caiva = me, alone [Sugreeva]; sharaNam gataH = shelter, gone in - thus Sugreeva may be thinking, coupled with next verse.
" 'He is insecure, kingdom forfeited, persecuted by Ravana, a dismal, came from a distant home, lovelorn and sought shelter in me alone...' thus Sugreeva may be thinking of me.
Or
" ' Since his kingdom is forfeited, he is an insecure person... since he is persecuted by a powerful demon Ravana, he is dismal... since he came from a distant homeland, he hasn't got a leg to stand on... since he is lovelorn, he sought my shelter faint-heartedly...' thus Sugreeva may be thinking of me. [4-30-67]
iti etaiH kaaraNaiH saumya sugriivasya duraatmanaH |
aham vaanara raajasya paribhuutaH para.ntapa || 4-30-68
68. saumya = oh, gentle Lakshmana; parantapa = oh, enemy-blazer Lakshmana; iti = thus; etaiH = with these; kaaraNaiH = reasons; dur aatmanaH = spite, minded one; vaanara raajasya = by vanara, king; sugriivasya = by Sugreeva; aham = I am; paribhuutaH = scoffed off.
"By these reasons, oh gentle Lakshmana, I am perhaps scoffed off by the spiteful king of Vanara-s Sugreeva oh, the enemy-blazer, Lakshmana. [4-30-68]
sa kaalam parisa.nkhyaaya siitaayaaH parimaargaNe |
kR^itaarthaH samayam kR^itvaa durmatiH na avabudhyate || 4-30-69
69. dur matiH = base, minded one; saH = he; kR^ita arthaH = on achieving his means; siitaayaaH parimaargaNe = in Seetha's, in searching; kaalam pari sankhyaaya = he, time, well-computed - on informing; samayam kR^itvaa = treaty, on making [entering into]; na ava budhyate = not, not, minding [unmindful.]
"He computed the time for search of Seetha well, and entered into a treaty with me as well, but on achieving his means that base-minded one is unmindful of it. [4-30-69]
sa kiShki.ndhaam pravishya tvam bruuhi vaanara pu.ngavam |
muurkham graamya sukhe saktam sugriivam vacanaat mama || 4-30-70
70. [ellipt. parantapa = oh, enemy-blazer Lakshmana;] saH = such as you are; tvam kiSkindhaam pravishya = you, Kishkindha, on entering; vaanara pungavam = Vanara, the arch-[enemy of mine]; muurkham = to stupid one; graamya sukhe saktam = one in uncouth, pleasures, tangled up; sugriivam = to Sugreeva; mama vacanaat bruuhi = of mine, upon word, you tell him.
"Oh, enemy blazer Lakshmana, such as you are, you enter Kishkindha and upon my word speak to that arch-vanara Sugreeva, which stupid is tangled up in uncouth pleasures. [4-30-70]
arthinaam upapannaanaam puurvam ca api upakaariNaam |
aashaam sa.nshrutya yo hanti sa loke puruShaadhamaH || 4-30-71
71. upapannaanaam = who came to your fore [for your shelter]; puurvam upakaariNaam ca api = earlier, cooperators, also, even; arthinaam = to requesters; samshrutya = well-appraised [promised]; aashaam = their hope; yaH hanti = who, breaks it - will not fulfil; loke = in world; saH puruSa adhamaH = he, person, the worst.
" 'He who promises the requesters that have come under his shelter, and especially those that have cooperated earlier, but breaks that promise, and even shatters their hope, he is the worst fellow in the world. [4-30-71]
'We are the earnest requesters for the searching for Seetha and we have come seeking your shelter for achieving that purpose through you, and earlier we have even cooperated with you, viz., in killing your enemy and in enthroning you, and to such like us you have promised hope but now breaking it off, thus you tend to become a worst individual. Hence oh, Sugreeva, do not become the worst person in the world...' Thus, Rama is putting words in the mouth of Lakshmana to be spoken to Sugreeva.
shubham vaa yadi vaa paapam yo hi vaakyam udiiritam |
satyena parigR^ihNaati sa viiraH puruShottamaH || 4-30-72
72. yaH hi = who, indeed; shubham vaa = good, either; yadi vaa paapam = if, or, bad; udiiritam vaakyam = spoken, word - promise; satyena pari gR^ihNaati = truthfully, wholly, takes - makes it a reality; saH viiraH puruSa uttamaH = he, is [counted as] a champion, among men, a best one.
" 'Whether it is good or bad, he who promises a word, and truthfully takes action for its accomplishment, indeed he is the champion and a best one among men. [4-30-72]
Promising in a helpless condition and unable to fulfil it in the same helpless situation does not make matters worse. But having attained a state of fulfilling that promise and not heedful of it, then the 'word-of-honour' conflict occurs.
kR^itaarthaa hi akR^itaarthaanaam mitraaNaam na bhavanti ye |
taan mR^itaan api kravyaadaaH kR^itaghnaan na upabhu.njate || 4-30-73
73. ye = those; kR^ita arthaa hi = one on achieving, means, indeed; a kR^ita arthaanaam = un, achieved, means - to them that still have their means unachieved; mitraaNaam = to friends; na bhavanti = will not, be - come to the rescue of friends; mR^itaan kR^itaghnaan = dead ones, ingrates; taan = them; kravya aadaaH api = flesh [carrion,] eaters [devourers, vulturine species]; na upabhunjate = will not, devour.
" 'Indeed, those that have achieved their means through their friends, but do not come to the rescue of the same friends whose means are still unachieved, the carrion-devourers will not devour even the flesh of those ingrates after their death. [4-30-73]
Here these morals are said threadbare. Whereas these are explained vividly in Maha Bharata in episodes like naaDii jangha, and others. Thus some hold the opinion that Maha Bharata is an explanatory treatise to Ramayana because more than hundred upa aakhyaana-s 'sub-episodes' of Ramayana are incorporated in it and in detail. In detailing these episodes of Ramayana, that epic Maha Bharata has became more voluminous than this one.
nuunam kaa.ncana pR^iShThasya vikR^iShTasya mayaa raNe |
draShTum icchhasi caapasya ruupam vidyut gaNa upamam || 4-30-74
74. nuunam = definitely; kaancana pR^iSThasya = that has golden, in the rear-side - bow of Rama; raNe mayaa vikR^iSTasya = in war, by me, fully, stretched; caapasya = of the bow; vidyut gaNa upamam = electric-charges, clusters, in simile; ruupam = facet - of bow; draSTum icChasi = to see, you aspire.
" 'You definitely aspire to see that facet of the gold-spined bow of mine which in simile will be like a cluster of electric-discharges when I fully stretch it in war. [4-30-74]
ghoram jyaa tala nirghoSham kruddhasya mama saMyuge |
nirghoSham iva vajrasya punaH saMshrotum icchhasi || 4-30-75
75. samyuge kruddhasya = in war, of the enraged one; mama = mine; vajrasya nirghoSam iva = Thunderbolt's, crashing thunder, as with; ghoram = calamitous; jyaa tala = bowstring, from the surface of - flat, linear bowstring; nirghoSam = crashing boom; punaH sam shrotum icChasi = once more, clearly, to hear, you are desirous of.
" 'Once more you desire to clearly hear that calamitous crashing boom from my bowstring, which is a soundalike with the crash of thunderbolt, when I angrily clang the unbent bowstring in a given war. [4-30-75]
kaamam evam gate api asya parij~naate paraakrame |
tvat sahaayasya me viira na cintaa syaat nR^ipaatmaja || 4-30-76
76. nR^ipaatmaja = oh, king's, son; viira = oh, brave Lakshmana; asya = his - Sugreeva's; pari j~naate paraakrame = fully, made known, [my] valour; kaamam evam gate api = perhaps, that way, happened, even if - be that as it may; tvat sahaayasya = with you, as an associate; me = to me; cintaa na syaat = alarm, is not, there.
"But, oh, prince Lakshmana, Sugreeva is fully aware of my valour... be that as it may... oh, brave one, I am not alarmed as I have you as my associate. [4-30-76]
'Sugreeva is in complete knowledge about my valour for he testified it for himself when asking me to pierce the saala trees, lift the carcass of Dundubhi, and finally in killing Vali. He is aware as to why I killed Vali, viz., for transgressing the righteous path. Equally, that Sugreeva should be alarmed by now, for time is lapsed. Further, he should be alarmed, as I will eliminate him too, because he has gone back on his word, because a 'given word' is dearer to me. Furthermore, has he forgotten that my selfsame brother is at my side? Even then, does it not matter to him?
Another way of getting meaning is: asya parij~naate paraakrame kaamam evam gate api san 'his, made, know, valour [of Sugreeva,] may be, that way, evanished, even...' 'Sugreeva's valour which was made known to me at the time of befriending, though that might have evanished...' tvat sahaayasya me cintaa na syaat... 'by your help, to me, alarm, not, there...' 'Even then, I am un-alarmed as long as your help is there... Thus, oh, Lakshmana, you may tell Sugreeva that I depend less on his help, but I wish to eliminate him too, as he failed in his promise...'
yad artham ayam aaraMbhaH kR^itaH para puram jaya |
samayam na abhijaanaati kR^itaarthaH plavageshvaraH || 4-30-77
77. para puram jaya = oh, enemy's, capitals, vanquisher - Lakshmana; yat artham ayam aarambhaH kR^itaH = for what, reason, this, venture [of his enthronement,] commenced; samayam = time - timeframe of that mission; kR^ita arthaH plavaga iishvaraH = one who achieved, his ends, fly-jumpers', king - Sugreeva; na abhijaanaati = is not, recognising.
"For which reason this venture of eliminating Vali and its sequel is commenced, oh, the vanquisher of enemy-capitals, Lakshmana, and the timeframe set for it, that king of fly-jumpers Sugreeva is not recognising, as his ends are achieved. [4-30-77]
varShaa samaya kaalam tu pratij~naaya hariishvaraH |
vyatiitaan caturo maasaan viharan na avabudhyate || 4-30-78
78. hariishvaraH = Vanara-s, king; varSaa samaya kaalam tu = rainy, season, time, but; pratij~naaya [pratiikshya iti] = on promising [you await, thus]; viharan = wallowing in; vyatiitaan caturaH maasaan = slipped away, four, months; na avabudhyate = not, sensible of it.
"But on promising to get back after rainy season that king of vanara-s is insensible to the slipping away of those four months time of rainy season, for he is wallowing in his pleasures. [4-30-78]
The Hindu season is calculated as two-month-period of Gregorian calendar and thus there are six seasons in Indian calendar. But here it said that four months time is elapsed and it is captioned to be rainy season. The commentary of Kulluka Bhatt says that four are the months for rainy season.
vaarShikaam caturo maasaan yathaa indro abhi pra varShati - ShraavaNaadii~N caturo maasaasaan... When the specified season is calculated as four month period it takes part in the preceding and succeeding seasons. Thus griiSma 'summer' takes part in vasanta 'spring' and sharat 'post rainy season' in varSa 'rainy season' and shishira 'cold' in hemanta 'winter' season. Thus the month to start campaigns is maargashira roughly 'Nov-Dec' has come, for which arrangements have to be made in kaartika 'Sept - Oct' month.
sa amaatya pariShat kriiDan paanam eva upasevate |
shoka diineShu na asmaasu sugriivaH kurute dayaam || 4-30-79
79. sugriivaH sa amaatya pariSat kriiDan = Sugreeva, with, ministers, council of, while frolicking; paanam eva upasevate = drinking, alone, absorbed in; shoka diineSu asmaasu = by grief, agonising, in us; na kurute dayaam = not, doing [bestowing,] sympathy.
"Frolicking with all in the council of ministers Sugreeva is absorbed in drinking alone, and he is not sympathising with us who are agonised by grief. [4-30-79]
ucyataam gacchha sugriivaH tvayaa viiraH mahaabala |
mama roShasya yat ruupam bruuyaaH ca enam idam vacaH || 4-30-80
80. mahaabala = oh, great-mighty one; viiraH = oh, brave one; gacCha = you go - to Kishkindha; tvayaa = by you - through you; sugriivaH = [let] Sugreeva; mama roSasya yat ruupam = mine, fury's, which, shape - takes; ucyataam = let it be said; enam = to him; idam vacaH bruuyaaH ca = this, word, be told, also.
"Oh, great-mighty Lakshmana, you may proceed to Kishkindha and let Sugreeva know through you as to how my fury takes shape, and oh, brave one, he may be told this word also. [4-30-80]
na sa saMkucitaH pa.nthaa yena vaalii hato gataH |
samaye tiShTha sugriiva maa vaali patham anvagaaH || 4-30-81
81. sugriiva = oh, Sugreeva; samaye tiSTha = by commitment, you abide; hataH vaalii = killed, Vali; yena = by which - path; gataH = has gone; that; pamthaaH = that path; na ca samkucitaH = not, even, tapered off; vaali patham maa anvagaaH = Vali's, path, do not, follow.
" 'Oh, Sugreeva, abide by your commitment. The path by which slain Vali has gone is not tapered off, as such do not tread Vali's path. [4-30-81]
eka eva raNe vaalii shareNa nihato mayaa |
tvaam tu satyaat atikraa.ntam haniShyaami sa baandhavam || 4-30-82
82. mayaa raNe = by me, in conflict; shareNa = with arrow; eka vaalii eva nihataH = singly, Vali, alone, is killed; satyaat ati kraantam = from truthfulness, over, stepped; tvaam tu = you, but; sa baandhavam haniSyaami = along with, kith and kin, I wish to slay.
" 'In a clash Vali is slain singly with my arrow, but I wish to slay you along with your kith and kin since you have transgressed truthfulness. [4-30-82]
tat evam vihite kaarye yat hitam puruSharShabha |
tat tat bruuhi narashreShTha tvara kaala vyatikramaH || 4-30-83
83. puruSarSabha = oh, best one among men - Lakshmana; nara shreSTha = oh, foremost of men - Lakshmana; tat = therefore; kaarye evam vihite = in mission - of search, this way, is scheduled - hampered; yat hitam = which is, appropriate; tat tat bruuhi that, that - all in all, you speak about; tvara = hurry up; kaala vyatikramaH = time, lapse [let not time lapse.]
"Oh, best one among men, Lakshmana, when the mission of searching for Seetha is scheduled in this way but hampered, you speak about all things that are appropriate for us and for Sugreeva even, oh, foremost one among men, hurry up, let there be no time lapse. [4-30-83]
kuruShva satyam mama vaanareshvara
pratishrutam dharmam avekShya shaashvatam |
maa vaalinam preta gato yama kShayam
tvam adya pashyeH mama coditaH sharaiH || 4-30-84
84. vaanareshvara = oh, monkeys king; shaashvatam = perpetual; dharmam = virtuousness; avekSya = on apperceiving; mama pratishrutam = to me, what is promised; satyam kuruSva = as a reality, render it; adya tvam mama sharaiH coditaH = now, you, by my, arrows, driven; preta gataH = dead body, on getting - after death; vaalinam yama kSayam maa pashyeH = to Vali, in Yama, Time-god's, house [hell,] do not, see.
" 'Oh, king of monkeys, on apperceiving the perpetual virtuousness in what you have promised to me, render it as a reality. Otherwise, now driven by my arrows to death, and on going to Yama, the Time-god's Inferno, you will see Vali " Thus Rama appraised Lakshmana about his thinking of Sugreeva. [4-30-84]
sa puurvajam tiivra vivR^iddha kopam
laalapyamaanam prasamiikShya diinam |
cakaara tiivraam matim ugra tejaa
hariishvare maanava vaMsha varthanaH || 4-30-85
85. maanava vamsha varthanaH = Manu's, dynasty, augmenter of; ugra tejaa = intensively, resplendent one; saH = he that Lakshmana; tiivra vivR^iddha kopam = by far, verily intensified, with anger - who became ruthlessly uncompassionate; diinam laalapyamaanam = pitiably, prating - small talk; puurva jam = earlier, born one -elder brother; pra samiikSya = clearly, on examining; hariishvare = towards monkeys', king - Sugreeva; tiivram matim cakaara = hostile, mood, he made.
On clearly examining his elder brother Rama, who has become ruthlessly uncompassionate and pitiably prating, the mood of that intensively resplendent Lakshmana, who is an augmenter of Manu's dynasty, has become hostile towards the monkey-king Sugreeva. [4-30-85]
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iti vaalmiiki raamaayaNe aadi kaavye kiShkindha kaaNDe tri.nsha sargaH
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© 2002, Desiraju Hanumanta Rao [Revised : August 04