% Text title : Ramashtapadi 1 % File name : rAmAShTapadi1.itx % Category : raama, aShTaka % Location : doc\_raama % Transliterated by : P. R. Kannan % Proofread by : P. R. Kannan, Rajani Arjun Shankar % Translated by : (Copyrights) P. R. Kannan prkannanvashi at yahoo.com % Acknowledge-Permission: P. R. Kannan prkannanvashi at yahoo.com % Latest update : May 15, 2025 % Send corrections to : sanskrit at cheerful dot c om % % This text is prepared by volunteers and is to be used for personal study % and research. The file is not to be copied or reposted for promotion of % any website or individuals or for commercial purpose without permission. % Please help to maintain respect for volunteer spirit. % \documentstyle[11pt,multicol,itrans]{article} #include=ijag.inc #endwordvowel=.h \portraitwide \parindent=100pt \let\usedvng=\Largedvng % for 1 column \pagenumbering{itrans} \def\engtitle#1{\hrule\medskip\centerline{\LARGE #1}} \def\itxtitle#1{\medskip\centerline{\LARGEdvng #1}\medskip\hrule} \def\endtitles{\medskip\obeyspaceslines} %% \begin{document} \engtitle{.. Ramashtapadi by Sri Ramakavi ..}## \itxtitle{.. shrI rAmakavikR^itA rAmAShTapadI ..}##\endtitles ## ##|| OM || Commentary by P. R. Kannan Navi Mumbai, 2016 INTRODUCTION Sri Rama Ashtapadi has been authored by Sri Ramakavi on the pattern of the famous Radha-Krishna Ashtapadi, Gita Govindam of Jayadeva. As the poet states towards the close of this beautiful and soulful work, it appears he belonged to Hosani sect of Karnataka and he wrote this Ashtapadi at the behest of the ruler of Srirangapattinam in Karnataka. Scholars hold that Ramakavi was the brother of Vanchesvara Kavi alias Kutti Kavi, author of the well-known satire Mahisha Sataka, son of the daughter of the much venerated Sri Govinda Dikshita, regarded as Advaita Vidyacharya, who was minister of the first Nayak kings of Thanjavur, Achyuta and Ragunatha. In our Sanatana Dharma human birth is considered very precious and is said to be the most suitable for attaining Moksham. `Punarapi jananam, punarapi maranam, punarapi janani jathare sayanam' - so goes the unbreakable chain of births and deaths. Cutting this chain and reaching the feet of Bhagavan, merging with him totally and enjoying the Advaita Ananda is Moksham, permanent Liberation. Sastras show many paths to attain this exalted state; great men say that of them the path of Bhakti is the easiest, particularly in Kaliyuga, which is noted for feebleness of body and mind. Namasankirtanam, singing Bhagavan's names and lilas, is highly recommended by all great exponents of Hinduism. Among the bhakti literature, `Ashtapadi' holds an important position. When Ashtapadi is sung to raga and tala, waves of bhakti rise in the listener. Our bhajana sampradaya celebrates the weddings of Bhagavan's forms using these Ashtapadis, much like the age-old celebrations of these weddings in Vaidika ritual form. Singing of Ashtapadi, celebrating wedding etc. are all meant to intensify our sense of bhakti and bliss. The first Ashtapadi was written by the great devotee-poet Jayadeva of Puri Jagannatha kshetra on Radha and Krishna; it was titled `Gita Govindam'. Sri Ramakavi's Rama Ashtapadi follows the same literary pattern. It too has 24 Ashtapadis, each having eight charanas, set to the same Raga and Tala. The Ashtapadi itself is by way of a conversation or description relating to a specific theme, while the slokas prior to and following the Ashtapadi carry the story forward. The poetical composition is highly original and the words have a gentle, musical flow. Unlike Gita Govindam, Sivagitimala (Kamakshi- Ekamreswara Ashtapadi, popularly called Siva Ashtapadi) and Gita Sundaram (Meenakshi-Sundareswara Ashtapadi), this Ashtapadi on Rama does not have Sringara Rasa as the predominant sentiment. The story is also not about the separation of the loving couple after a quarrel and their eventual reunion. On the other hand the entire story of Ramayana based on Valmiki's Adikavya, with due expression of various Rasas unfolds through the Ashtapadis. In Sri Rama Ashtapadi, the first Ashtapadi is a very brief summary of the Ramayana story, bringing out the purpose of Sri Rama's Avatara, viz. establishment of dharma. The second Ashtapadi is an eloquent stotra of Rama, emphasising his compassion. Sage Viswamitra informs Rama of Tataka's prowess in the next Ashtapadi. The enchantment of Mithila's women with Rama, Janaka's enquiry of Viswamitra about the two ascetic princes and marriage festivities are covered next. Rama then persuades Sita not to insist on accompanying him to the forest. The poet then records the wailing of Dasaratha on separation from Rama. The next Ashtapadi is a beautiful prayer of Sita to river Ganga. Rama then utters words of love to Sita in Panchavati. This is quickly followed by the wailing of Rama on not finding Sita in the cottage and Jatayu's dying message to Rama on his fight with Ravana. Sabari's offering of fruits to Rama is feelingly told in the next Ashtapadi. Sugriva then informs Rama of Vali's prowess. After Vali's killing, Tara's address of pacification to Lakshmana on the inaction of Sugriva follows. Hanuman's words of consolation to Sita and warning to Ravana are covered next. Hanuman's message to Rama on Sita's pitiable condition and Rama's wailing and appeal to Manmatha not to torture him are taken up in the next Ashtapadis. The prayers of Vibhishna and Samudraraja to Rama quickly follow. Brahma's stotram after the war is taken up next. Rama then shows Sita the battlefield and other salient spots en route to Ayodhya. The final twentyfourth Ashtapadi covers the Rishis' stotram to Rama after Pattabhishekam. Sri Rama Ashtapadi is the loving and inspired work of the poet Sri Ramakavi and is sure to instil devotion in the mind of the reader and singer towards the lotus feet of Sri Rama and Sita. P.R.Kannan Navi Mumbai M: 9860750020 ##|| OM || shrI rAmakavikR^itA rAmAShTapadI## Ramashtapadi by Sri Ramakavi ##ArabhirAgeNa, aTatAlena gIyate## Raga Arabhi, Tala Ata ## shlo || rAma pAhi ramA\-manohara rAmarAja dayAnidhe kAmitA\-mitadAna\-kalpaka kAtarIkR^ita\-vAridhe rAma pAhi ||## Slokas Rama, protect me. Enchanter of Lakshmi; Rama the king; Treasure house of Compassion; Kalpaka tree fulfilling limitless desires; One who frightened the Ocean (Samudraraja); Rama, protect me. ## AgamAnta\-niku~nja\-ku~njara yogi\-siddhi\-vidhAyaka nAgarAja\-samAna\-doryuga nAtha mAM raghunAyaka rAma pAhi ||## Elephant (or Aswatha tree) in the woods of Vedantas; Ordainer of fulfillment of Yoga; Having two arms (powerful) like the serpent king (Sesha); Hero in the dynasty of Raghu; my Lord Rama, protect me. ## deva deva purANa chinmayadeha te.astu namo namo bhAvanAphala\-dAyine.akhila\- bhAvanAya namo namo rAma pAhi ||## Deva among Devas; Ancient One, whose form is Consciousness; my prostrations to you again and again. Dispenser of fruits of true feelings of bhakti; Pervading the entire universe of feelings; Rama, protect me; prostrations to you again and again. ##saurAShTrarAgeNa, AditAlena gIyate## (Raga Sourashtra) (Tala Adi ## vihita\-bhUmyavanAya vIrAtivIrAya mahita\-svacharitAya ma~NgaLam || mahIpativeShAya ma~NgaLaM mahimAtishayitAya ma~NgaLam ||## To the protector of Earth, to the extremely valorous one, to one whose account is glorious, may you be auspicious. To one who put on the garb of a king, whose greatness evokes wonder, may you be auspicious. ## dasharatha\-bhAgyAya dayamAna\-hR^idayAya mashakita\-dashAsyAya ma~NgaLam || mahIpativeShAya ma~NgaLaM mahimAtishayitAya ma~NgaLam ||## To the good fortune of Dasaratha, to one whose heart melts with compassion, one who crushed the ten-headed Ravana like a mosquito, one who put on the garb of a king; may you be auspicious. ## ka~njabhU\-vinutAya kalyANarUpAya ma~njuLa\-vachanAya ma~NgaLam || mahIpativeShAya ma~NgaLaM mahimAtishayitAya ma~NgaLam ||## Worshipped by the Lotus born Brahma; of the very form of auspiciousness; soft in speech; one who put on the garb of a king; may you be auspicious. ## \section{|| prathamAShTapadI ||} (praLayapayodhijale itivat) ## ASHTAPADI 1 (Like in Pralayapayodhijale)## shlo || vaMshe janmavate ravermunipateH yaj~nAvanaM tanvate shaivaM bha~njayate dhanurjanakajA\-pANigrahaM kurvate | rAmaujo harate vanaM prachalate nakta~ncharAnnighnate la~NkeshaM jayate svarAjyamavate rAmAya tubhyaM namaH ||## Sloka To Rama, who incarnated in the lineage of Surya; protected the yagna of Viswamitra, the chief among sages; broke the bow of Siva; clasped the hand of Sita, the daughter of Janaka; stole the glory of Parasurama (in a confrontation); who proceeded to the forest and killed Rakshasas; who was victorious over Ravana, the king of Lanka; who protects his own kingdom; my prostrations to you. ##mAlavIrAgeNa, AditAlena gIyate## Raga Malavi, Tala Adi ## shrImati sUryakule akaroH avatAraM prApayituM bhuvanaM\-abhAraM rAghava dhR^ita\-manuja\-sharIra jaya jaya rAma hare ||## Rama, Hari, you incarnated in the glorious lineage of Surya. Raghava, you assumed the body of a human in order to rid the earth of the unbearable load of sinners; victory to you again and again. ## suragaNasAhyavidhau karuNArasasAndra dasharatha\-dugdha\-payonidhi\-chandra (rAghava)## Rama, Hari, you came down in order to help the Devas; you are the essence of compassion incarnate; you are the moon from the ocean of milk of Dasaratha; Raghava, victory to you again and again. ## kaushika\-makhapAla pAvita\-munidAra purahara\-kArmuka\-bha~njana dhIra (rAghava)## Rama, Hari, you protected the yagna of sage Vishwamitra; you were adored by Ahalya, consort of sage Goutama (whom you raised from curse); you are the courageous one, who broke the bow of Siva, the vanquisher of Tripuras; Raghava, victory to you again and again. ## bhArgava\-garvahara pAlita\-pitR^ivachana virachita\-kharamukha\-rAkShasa\-hanana (rAghava)## Rama, Hari, you relieved Parasurama of his impudence; you obeyed your father's instructions implicitly; you killed Rakshasas like Khara; Raghava, victory to you again and again. ## vidaLita\-kanakamR^iga gaLita\-vadhUsaukhya kalpita\-dinakara\-sutavara\-sakhya (rAghava)## Rama, Hari, you annihilated the golden deer, you were deprived of the joy of Sita's company; you made friends with Sugriva, the great son of Surya; Raghava, victory to you again and again. ## stambhita\-vArinidhe sItAsotkaNTha raNahata\-sAnujasuta\-dashakaNTha (rAghava)## Rama, Hari, you stultified the ocean; with Sita ardently longing to rejoin you, you killed Ravana along with his son and younger brother in war; Raghava, victory to you again and again. ## bhUmisutA\-ramaNa vidhimukha\-surapUjya chiraparipAlita\-raghukularAjya (rAghava)## Rama, Hari, you are the charming husband in the company of Sita, the daughter of Bhumi; you are worshipped by Devas headed by Brahma; you ruled over the kingdom of the dynasty of Raghu for long years; Raghava, victory to you again and again. ## iti tava rAmakavau kathayati shubhacharitaM kuru hR^idayaM sadayaM sukhacharitaM (rAghava)## Rama, Hari, having listened to the auspicious story sung by Ramakavi, please render your heart full of compassion and happiness; Raghava, victory to you again and again. ## shlo\. shR^iNvanti ye gItamidaM samagraM bhaktyA kR^itaM rAmakavIshvareNa | te kR^itsna\-rAmAyaNa\-vAchanasya phalaM labhante shramamantareNa ||## Sloka Those, who listen in full to this song rendered by Ramakavi with devotion, derive effortlessly the fruit of reading the entire Ramayanam. In this first Ashtapadi, the entire story of Ramayana has been succinctly brought out by the genius of the poet, with due emphasis on the unending auspicious qualities of Rama, specially compassion, and the main purpose of the Avatara, viz. establishment of Dharma on earth. Life seeks out various dharmas in a man on different occasions. While Rama showed the world how to obediently carry out the instructions of father, and be reverential and helpful to sages, he displayed the innate valour of a kshatriya by breaking the Siva dhanus in the royal assembly of Janaka and taunting the ocean with the threat of drying it up. All these varying perspectives of dharma in various rasas are brought out enchantingly by the poet. ## \section{|| dvitIyAShTapadI ||} (shritakamalAkucha itivat)## ASHTAPADI 2 (Like in Sritakamalakucha) ##bhairavIrAgeNa, tripuTatAlena gIyate## Raga Bhairavi, Tala Triputa ## dasharatha\-puNya\-paripAka rakShita\-loka bhuvana\-pAvana puNyashloka jaya jaya || rAma hare ||## Rama, Hari, you came as the fruition of all the merits of Dasaratha; you protected the world; you purified the earth; remembering your acts of your fame brings Punya (merit). Victory to you again and again. ## hararamaNI\-japyamAnAkhya devatA\-mukhya pAlaya kR^itabhakta\-saukhya jaya jaya || rAma hare ||## Rama, Hari, your name is chanted by Parvathi, consort of Siva; you are the chief among Devatas; you bestow happiness on your devotees; please protect. Victory to you again and again. ## navakuvalayadala\-shyAmala hR^idi komala avyAja\-karuNAlavAla jaya jaya || rAma hare ||## Rama, Hari, you are blue-complexioned like the water lily; you are soft hearted; you are the ocean of motiveless compassion. Victory to you again and again. ## saMsAra\-jaladhi\-nAvika suguNa\-bhAvuka pAlita\-nijapada\-sevaka jaya jaya || rAma hare ||## Rama, Hari, you are the boatman in the ocean of samsara (cycle of births and deaths); you show love for good qualities; you protect those who worship at your feet. Victory to you again and again. ## aj~nAna\-tamoloka\-bAndhava dAsa\-bAndhava parichita patagendra\-saindhava jaya jaya || rAma hare ||## Rama, Hari, you are the well-meaning relative for those who are bound in the dark world of ignorance; you are the support for those who have surrendered to you; you have Garuda, the king of birds as your vehicle. Victory to you again and again. ## jagatI\-ma~NgaLa\-nAmadheya sAdhuvidheya paramayogi\-bhAgadheya jaya jaya || rAma hare ||## Rama, Hari, you bear the insignia of auspiciousness of the world; you are at the behest of the virtuous; you are the good fortune of supreme yogis; Victory to you again and again. ## kalita\-tApasa\-tatvabodhana mokShasAdhana saphalita\-sharasandhAna jaya jaya || rAma hare ||## Rama, Hari, you teach the Supreme Reality to the sages; you are the means of Moksha, Liberation; your arrows, when aimed, are ever successful. Victory to you again and again. ## iti rAmakavi\-virachitaM ma~NgaLagItaM jayati shrIhariguNabhUtaM jaya jaya || rAma hare ||## Rama, Hari, this auspicious song by Ramakavi, dwelling on the qualities of Sri Hari is ever victorious. Victory to you again and again. ## shlo || etadrAmakavIshvareNa rachitaM gItaM raghUNAM prabhoH shrIkalyANa\-guNairala~NkR^itapadaM gAyanti shR^iNvanti ye | te bhogAnupabhujya cheha vipulAbhogA vimuktAmayA muktAssaMsR^iti\-bandhanena mahatA.apyante labhante harim ||## Slokas Those, who sing and listen to this song by Ramakviswara - the song embellished by words describing the auspicious qualities of the hero of the Raghu lineage - will enjoy all pleasures here including good health free from disease, and, freed from the great bondage of samsara, attain to Hari at the end. ## yaj~natrANa\-kR^ite.arthito dasharatho gAdhessutenAtmajaM kR^ichChrA\-llabdhamapi priyaM tamR^iShaye prAdAd vasiShThAj~nayA | shrIrAmo.api salakShmaNo dhR^itadhanurbANo mahAntaM shanaiH panthAnaM samatItya ki~nchana mahAraNyaM puraH praikShata ||## Dasaratha, requested by Viswamitra, the son of Gaadhi, for protecting his yagna, handed over to him, by the order of Vasishtha, Sri Rama, though he was very dear to him and had been attained with great difficulty. Sri Rama, together with Lakshmana, armed with powerful bow and arrows, walked some distance and saw in front of him a huge forest. ## dUre dR^iShTvA nibiDa\-ghaTita\-snigdha\-jImUtamAlA\- lIlAM bibhrachChruti\-kaTuraTa~njhillikA\-nAdabhImam | jIrNAraNyaM chirakhilatayA durgamArga\-prachAraM paprachCha shrIkushikatanayaM vismayAd rAmabhadraH ||## Ramabhadra noted at a distance that the forest was marked by the play of dense rain-bearing cloud formations and terrifying sound of crickets, hard on the ears and appeared devastated and hard of access owing to long periods of disuse. He now asked Viswamitra, the son of Kusika, with wonder. ## pR^ichChate rAmabhadrAya kautukAt tATakAvanam | jagatyabhyudayA\-shaMsi shashaMsa kushikAtmajaH ||## Viswamitra, the son of Kusika, started to tell Ramabhadra about Tatakavana, quelling his curiosity and simultaneously wishing the well being of the world. In this second Ashtapadi, Ramakavi has sung the praise of Rama bringing out his essential compassion for the weak and the oppressed, and gift of the supreme Gnana leading to Moksha in deserving cases. In the slokas he quickly covers the initial parts of the epic and leads us towards the elimination of the demoness Tataka. ## \section{|| tR^itIyAShTapadI ||} (lalitalava~NgalatA itivat)## ASHTAPADI 3 (Like in Lalitalavangalata) ##vasantarAgeNa, AditAlena gIyate## Raga Vasanta, Tala Adi ## dikShu tarakShu\-parikShubhitAkhila\-dhAvita\-bhIta\-kuraDge | pravitata\-rohiNa\-viTapi\-vilambita\-phUtkR^ita\-ghora\-bhuja~Nge ||## In this dry forest hyenas are strutting in all directions; deer are running in fear; in this expanse of fig trees, many terrific serpents are making hissing sound. ## nivasati chiramiha kAchana yakShI rAma nirudhya vanaM tadidaM pathi khadira\-hutAsha\-samAkShI (nivasati chiramiha) ||## Here lives a Yakshini for long; her very (terrible) presence obstructs travel through this forest; she has eyes, red like fire fed with lots of wood. ## unmada\-mahiSha\-viShANa\-samuddhR^ita\-mAMsala\-pAMsu\-kadambe pR^ithutara\-bR^iMhita\-naTana\-samutsuka\-barhiNa\-chalita\-kadambe || (nivasati) pratipada\-nipatita\-naramAMsAshana\-bhairava\-pheravajAle | vikaTa\-visha~NkaTa\-luThadati\-niShThura\-ghATi\-karoTi\-vishAle || (nivasati)## Here are kadamba trees laden with dust mixed with pieces of flesh tossed by aggressive wild buffaloes with their horns; there are huge wild peacocks, making roaring noise, and eager to dance. There are multitudes of terrible jackals, eating human flesh, which they scatter at every step. The yakshini has a huge skull; her neck bones at the back are huge, formidable, very hard and rolling. ## jagadashubhAvaha\-nijabhuja\-vikrama\-parihR^ita\-mAnuShachAre | iha gilitAkhila\-vartmani kaTutara\-jhillIjhA~NkR^iti\-ghore || (nivasati) idamiha malada\-karUsha\-samAhvaya\-shAli\-sujIrNamaraNyam | rachaya raghUttama vinihata\-tATakamakhila\-tapasvi\-sharaNyam || (nivasati)## The strength of her powerful arms has rendered the forest completely rid of human movement; the terrible sound emanating from her wild anklets during her movement makes the forest very fearful. This (fertile) area of Malada and Karoosa has been turned into a denuded forest. O Raghuttama, you kill Tataka and make the forest the refuge of austere sages. ## yakShavadhUvana\-varNana\-paramiha rAmakaveriti gItam | gAyati yo bhajate sa kadApi na durgama\-kAnana\-bhItim || (nivasati)## One, who sings this song of Ramakavi describing the Yakshini's forest, will never face the fear of a terrible forest. ## shlo || hatvA sunda\-vadhUmavApya cha mahAntyastrANi siddhAshrame mArIchAdi\-nishAcharAnniyamayannirvighna\-yaj~nakriyaH | vaidehAdhvara\-darshanotsuka\-hR^idA gAdhessutenAdarAt nIto pAvita\-gautamarShi\-dayito rAmo videhAn yayau ||## Slokas After killing Tataka, the wife of Sunda, obtaining powerful divine weapons and repressing Rakshasas like Maricha in Siddhasrama, thus allowing Viswamitra's yagna to proceed without hindrance, Rama was led to Videha by Viswamitra with grace. Receiving the adoration of Ahalya, the wife of Rishi Goutama and, being eager to see the yagna of Janaka, Rama proceeded to Videha. ## samIkShya rAmaM mithilA\-nagaryAM vIthyAM prayAntaM smara\-sundarA~Ngam | rUpeNa tasyApahR^itAntara~NgAH purA~NganAH chakrurimAn vilAsAn ||## Seeing Rama, with beautiful limbs like Manmatha, striding on the roads of the city of Mithila, the women of the city, with their hearts robbed by his handsome form, indulged in various sports. In this third Ashtapadi, Ramakavi the poet uses the `bibhatsa' (disgust) rasa to good effect to describe the atrocities of Tataka the Yakshini in the forest. The emphasis is on two anti-social aspects: one, killing of innocent travellers and inhabitants; the second, denuding a fertile area of land. The poet's description is as if anticipating Rama's ethical objection to killing a woman, which is explicitly described in Valmiki Ramayanam. The poet concludes with the mention of spontaneous joy arising in the hearts of women of Mithila on looking at Rama. ## \section{|| chaturthAShTapadI ||} (chandanacharchita itivat)## ASHTAPADI 4 (Like in Chandanacharchita) ##rAmakriyArAgeNa, AditAlena gIyate## Raga Ramakriya, Tala Adi ## kAchana vIkShitumenamana~Ngamivojjhita\-maNDana\-lIlA | abhajata saudhamapi tvarayA nijamagaNita\-gurujana\-jAlA || pravishati dAsharathau nagare sarojadR^ishAmabhimAnahare || (pravishati)## Unnoticed by the group of elders, a woman reached her mansion quickly and agitatedly with playful sport as if she were about to see Manmatha, when Rama entered the city, robbing the ego of the women, who had eyes, lovely like lotus. ## kApi nininda vadhUradhikaM nijakuchabhara\-jaghana\-nitambam | raghuvara\-darshana\-janita\-kutUhala\-gamana\-virachita\-vilambam || (pravishati)## In her great curiosity to look at Rama, the great personage in the Raghu lineage, and anxiety owing to delay (in reaching the vantage point) due to her slow gait, another woman cursed her heavy bosom, hips and the posterior for causing it. ## kAchana lochanadeyamadAdaLike mahiLA~njana\-bha~Ngam | kApyapalAyata kamitari pashyati vivR^itakuchA gatasa~Ngam || (pravishati)## Yet another woman put on her forehead the collyrium to be applied on the eyes. Another ran with her breasts exposed, while her beloved was watching, leaving his embrace. ## kApi dadau kara\-pallavayormaNinUpuramasmR^ita\-dehA | saudha\-gavAkShaM gatamaparApyanutatpR^ithu\-kucha\-pariNAhA || (pravishati)## Another woman, unmindful of her limbs, put on her tender hands the gem-studded anklets (to be worn on ankles). Another reached the window in her mansion with her large breasts obstructing (looking out). ## netramahotsava eSha nR^iNAmiha dR^iShTipathAdatiyAti ehi sakhi tvarayeti cha kAchidakUjadalajjamabhIti || (pravishati)## Another woman shouted without any bashfulness or fear to her friend, asking her to come quickly and saying that a great festivity for the human eyes is moving away from vision. ## kAchana tUrNa\-malaktaja\-siktapadena puraH prachalantI | yoShidashobhata hR^idyanurAga\-mamAntamiva prakirantI || (pravishati)## Another woman was going in front with rapid strides of her feet decorated with red lac; she shone as if she was exuding the love in her heart through the tips (of her feet). ## kApi gavAkSha\-padena samIkShya raghupravaraM janavR^inde | hara\-ratipatirayamiti sAdarama~njalinaiva vavande || (pravishati)## Yet another woman looked at Rama among the crowd of people through the window and paid respects with joined hands, thinking that this must be the enchanting Siva or Manmatha, the consort of Rati. ## kApi nipIya dR^ishaiva vibhuM hR^idi bhAvanayA viharantI | virahabhayAdapihita\-nayanAjani saukhyamivAnubhavantI || (pravishati)## Another woman drank the beauty of Rama with her eyes; with emotions of love straddling her heart and enjoying great happiness, she then shut her eyes with the fear of separation. ## rAmakaveriti gItamidaM parigAyati yo mR^idurAgam | kAmayate tamana~NgabhayAdiha yoShiduda~nchita rAgam || (pravishati)## One, who sings this song of soft emotions of love of Ramakavi, is struck by the overflowing love in the women, afraid of Manmatha. ## shlo || varaguNa\-gaNArAmaM rAmaM samIkShya salakShmaNaM sapadi janako rAjA pUjAM vidhAya kutUhalI | duhitR^i\-viShayAM chintAmantarvahannanayoH kathAM kushika\-tanayaM pR^ichChatyachChAshayaM sma savismayaH ||## Sloka Looking at Rama, the abode of host of lofty qualities, accompanied by Lakshmana, King Janaka performed Pooja quickly. With the anxiety on account of his daughter in his mind (relating to her marriage), he asked Viswamitra with wonder for a complete narration of the story of these two personages. In this fourth Ashtapadi, the poet employs his fertile imagination to portray `Sringara' (passionate love) rasa in the context of the women of Mithila looking at the strange handsome visitor. Unlike `Gita Govindam', Sringara rasa is sparingly used by Ramakavi in Rama Ashtapadi; this is one of those rare pieces. Mithila women eyeing Rama with love is unknown to Valmiki and Adhyatma Ramayanas. Ramakavi bases this Ashtapadi on Kamba Ramayanam in Tamil, where such a description is found. ## \section{|| pa~nchamAShTapadI ||} (nibhR^itaniku~nja itivat)## ASHTAPADI 5 (Like in Nibhrutanikunja) ##kAmbhojirAgeNa, tripuTatAlena gIyate## Raga Kambhoji, Tala Triputa) ## maNimaya\-maNDana\-maNDita\-sundara\-lola\-shikhaNDaka\-bhUShau. anyonya\-sadR^isha\-surUpa\-dharAviha kAvimau ma~njula\-veShau || vada he tApasa tamima\-mudantaM | madhuratarAkR^iti\-mahIpati\-lakShaNa\-mahitau kAvetau nitAnttam || (vada)## Who are these two, with tufts of hair decorated with gem studded beautiful ornaments, with quiver of arrows hanging from head, and resembling each other in handsome form? Tell me oh sage, the story of these two in full. Who are they, with enchanting sweet forms, bearing the signs of kings? ## samada\-madAvaLa\-garvita\-kesari\-mantharatara\-gatidhIrau | AjAnu\-lambitapIna\-bhujAviha kAvimau rAjakumArau || (vada)## Who are these two brave princes, striding slowly like lions intoxicated, and with hefty arms extending upto knee? ## karNAnta\-vishrAnta\-raktAnta\-lochana\-sUchita\-mahArAjavaMshau | anyonya\-samAnau pramANe\-~NgitAdiShu kAvimau tUNa\-yutAMsau ||(vada)## Who are these, with red-streaked eyes extending upto ears indicating royal lineage, and looking similar in appearance and conduct, and with shoulders bearing the quiver of arrows? ## suramaNi\-navahema\-masR^iNa\-tanudyuti\-punarukta\-ratnakalApau | abhinava\-yauvana\-dehadharAviha kAvimau karadhR^ita\-chApau || (vada)## Who are these, whose forms exhibit fresh youth, and whose bodies shine brilliantly like with the glow of their bodies like Indraneela or sapphire (Rama) and gold (Lakshmana), and further decorated with gem-studded ornaments, and with bows in their hands? ## kShatra\-kulochita dhIraguNAvapi shAntau tavAnurUpau | mama\-nayanotsava\-poShakarAviha kAvimau madana\-surUpau || (vada)## Who are these, looking like Manmatha, nurturing the celebration of my eyes, and, remaining peaceful to go with your nature, though possessed of courageous qualities suited to kshatriya lineage? ## dhruvamati\-mAnuShamastyanayoriha dhAma kimapyati\-mAtram. shravaNa\-kutUhala\-mudayati me munikulavara kiM kulagotram || (vada)## These two are certainly superhuman, beyond measure. Which is their residence here? What is their lineage and Gotra? O best among sages, I am eager to listen from you. ## tribhuvana\-mohanakaramanayoridamR^iShivara\-rUpamudAram | vIkShya jano bhuvi vismayate hR^idi ko bhajate na vikAram || (vada)## O best among Rishis, the handsome form of these two enchants the three worlds; on seeing them, who in this world will not undergo transformation with wonder in heart? ## shrIrAmakavinA varNitamadbhuta\-raghuvara\-rUpavilAsam | gAyata anudinamanubhajate hR^idi raghupatiranisha\-nivAsam || (vada)## Rama takes residence permanently in the heart of one, who sings every day this song of Sri Ramakavi describing the wonderful beauty of the form of Rama. ## shlo || vishvAmitravachaH prahR^iShTa\-janaka\-vyAdiShTa\-dUtoditaiH kShipraM prApa nijairjanairdasharathassIradhvajasyAntikam | godAnAdi samasta\-mAbhyudayikaM kR^itvAtha rAmAdayaH chatvAro.api videharAja\-tanayA\-pANInagR^ihNan\-karaiH ||## Slokas Janaka overflowed with joy on hearing the words of Viswamitra in reply and sent emissaries to Dasaratha. Accompanied by relatives, Dasaratha reached Janaka's city quickly. Rama and his brothers - all four of them - performed Godana (ceremonial gift of cow), Naandi Sraadha etc. in detail and clasped the hands of the daughters of the king of Videha in marriage. ## navamiva manaHkAmaM rAmaM sakautuka\-ma~NgalaM pariNayavidhau devyA divyAM vahanta\-mala~NkR^itim | dhvanati gagane bheryA tauryatrike surasubhruvAM militamabhavadvishvaM shashvat vilokitumAdarAt ||## The universe became curious with freshly developing longing mixed with respect in order to see the auspicious Rama during his marriage with Devi, divinely decorated, when the sky reverberated with the triple symphony of song, instrumental music of kettle drum and dance of celestial women of beauty. The poet shows his mastery while bringing out the handsomeness, the kshatriya sternness and pleasing qualities of Rama and Lakshmana in this Ashtapadi. Janaka speaks as if in anticipation of Rama's prowess waiting to be exhibited while handling the Siva bow. This is a nice building up on what is only indicated as a short curious enquiry in Valmiki Ramayanam. The poet does not mention Rama breaking the Siva bow explicitly here, making it as a pointer hidden in the fact that Janaka sent emissaries to Dasaratha. Sri Ramakavi has already sung the glory of Rama breaking the bow of Siva in the initial Ashtapadis. ## \section{|| ShaShThAShTapadI ||} (sa~ncharadadhara itivat)## ASHTAPADI 6 (Like in Sancharadhara) ##toDi/ devagAndhAri rAgeNa, tripuTa tAlena gIyate## Raga Todi/ Devagandhari, Tala Triputa ## haridrAkhaNDa\-virAjita\-pratisara\-ma~NgaLa \-ka~NkaNapANim | jAnakI\-kalitAnulepana\-ra~njita\-dIkShAMshukojjvala\-shreNim || rAmaM pariNaya\-samuchitaveShaM smarati sukR^itI ko.api hR^idi sAbhilASham || (rAmaM)## Some virtuous man contemplates with love in his heart on Rama, who shines with his neck yellowed with turmeric; his wrist displaying the marriage vow string and bracelet; with the shining ritual silk dresses even more glorified by the fragrances used by Janaki; who is in beautiful marriage attire. ## kalyANa\-maNDapa\-vedi\-madhyAsInamR^iShigaNamaya\-parivAram | bharata\-lakShmaNa\-shatrughnairapi kalyANa\-veShairabhigata\-mudAram || (rAmaM)## Some virtuous man contemplates with love in his heart on Rama, who is seated in front of the altar in the marriage hall among groups of Rishis; who is handsome, followed by Bharata, Lakshmana and Satrughna in marriage attire. ## vR^iddha\-suvAsinI\-janakR^ita\-navaratna\-nIrAjanA\-dyupachAram | nirupama\-shivachApa\-bha~njana\-parihR^ita\-durvAra\-janaka\-vichAram || (rAmaM)## Some virtuous man contemplates with love in his heart on Rama, who is honoured by waving the lighted lamp studded with the nine precious gems by aged sumangali (whose husbands are alive) women; who relieved Janaka of his inexorable worry by breaking the matchless Siva's bow. ## sarasa\-vayasya\-janena samaM kR^ita\-vividha\-vinoda\-vilAsam | anuguNa\-patilAbha\-samudita\-bahutara\-vaidehI\-hR^idaya\-vikAsam || (rAmaM)## Some virtuous man contemplates with love in his heart on Rama, who is engaged in multifarious sports with friends of similar age and persuasion; who is in the company of Vaidehi, whose heart swells exceedingly with joy on having attained husband suited to her outlook. ## jAnakI\-pariNaya\-sAdara\-suramukta\- surataru\-kusuma\-samUham | nArada\-tumburumukha\-sarvagandharva\-vAditra\-mukharita\-geham || (rAmaM)## Some virtuous man contemplates with love in his heart on Rama, who is adored by heaps of Kalpaka flowers, dropped by Devas with grace on the occasion of his marriage with Janaki; who is in the palace, in the midst of chiming sound of musical instruments played by Narada, Tumburu and all Gandharvas. ## abhinava\-ghana\-ghanasAra\-vilepana\-komaLa\-shyAmaLa\-deham | pariNata\-himakara\-kara\-nikarairiva chapala sajala\-jalavAham || (rAmaM)## Some virtuous man contemplates with love in his heart on Rama, who shines with his smooth dark body glorified with application of freshly prepared dense camphor; like a stream full of flowing water, flowing in zigzag manner, and beautified with the dense rays of the moon. ## gaurI\-kalyANeti gAnakarendra\-purandhri\-janokti\-samodam | natanR^ipa\-koTIra\-koTi\-lasanmaNi\-ruchibhara\-ra~njita\-pAdam || (rAmaM)## Some virtuous man contemplates with love in his heart on Rama, who is happily surrounded by the exclamations of Deva women singing `Gowri Kalyanam'; whose feet are decorated by the edges of the gem-studded crowns of kings who prostrate. ## shrIrAmakavivara\-virachita\-raghupati\-pariNaya\-ma~NgaLagItam | gAyatA\-manudina\-mudayati sadmasu nitya\-mahotsava\-jAtam || (rAmaM)## May this auspicious song on Sri Raghupati's marriage by the great poet Sri Ramakavi be sung every day in homes, giving rise to continuous festivity every day. ## shlo || yAte gAdhisute vanaM raghupatiH pitrAdibhissvAM purIM gachChan vartmani bhArgava\-smayaharaH sAketa\-santoShakR^it | pitrA sadguNa\-nandinA niyamite sve yauvarAjyAgame kubjA\-vighnavashAdaraNya\-gamane.apyAsIt samAnasthitiH ||## Slokas After sage Viswamitra left for the forest, Raghupati, accompanied by his parents and others, left for Ayodhya. On the way, he robbed Parasurama of his conceit. In Ayodhya, people were very happy. His father Dasaratha, who was enchanted by the virtues of Rama, nominated him as Crown Prince (Yuvaraja). Then owing to the obstacle created by the hunch-backed woman (Manthara), Rama had to go to forest. However he retained equanimity in both these conditions. ## sItAM vanAnugamanAya puraH pravR^ittAM prItyA nivartayitumAjanuShassukhArhAm | vastavyatAM prati vane bahudoSha\-jAtaM bhItipradaM mR^igadR^ishAM nijagAda rAmaH ||## When Sita was eager to accompany Rama to the forest, Rama spoke to her on the many dangers in forest life including the terror of animals, with a view to dissuading her from the idea of proceeding to the forest, keeping in mind her high birth and comfortable living. ## sarayU\-saikatodyAna\-sa~nchAre.apyatikhedinau | charaNau te mahAraNye kathaM devi bhaviShyataH ||## Devi, in the great forest, what will happen to your feet, which feel very miserable even in the sands of Sarayu river and the gardens. In this Ashtapadi, the great poet Ramakavi draws an enchanting word-picture of the grand marriage celebration of Rama with Sita. He makes a quick reference to his encounter with Parasurama. The much acclaimed equanimity of Rama, when told to accept the position of Yuvaraja and then to go to the forest for fourteen long years, is beautifully and succinctly brought out by the poet. Valmiki refers to this state of mind of a Sthitapragna (one whose awareness is ever steady) in many slokas, one of which is: ## uchitaM cha mahAbahurna jahau harShamAtmavAn | shAradaH samudIrNAMshushchandrasteja ivAtmajam ||## ``The valorous Rama, who always had control on his mind, never left his natural happy disposition, just as the moon of shining rays of autumn does not leave its natural radiance.'' (2:19:37) ## \section{|| saptamAShTapadI ||} (nindati chandanam itivat)## ASHTAPADI 7 (Like in Nindati Chandanam) ##sAveri/ saurAShTra rAgeNa, Adi/ tripuTatAlena gIyate## Raga Saveri/ Sourashtra, Tala Adi/ Triputa ## tarutala\-shayanaM gatarasamashanaM tadapi natA~Ngi dinAnte | valkalamanuchitamapi vasanaM tava yuktamato na vanaM te ||## Graceful woman, the forest life - with sleeping at the foot of tree; eating food of no taste, that too, at the close of day; wearing bark of tree, that too, of unsuitable size and shape- is not at all suitable for you. ## prANasame mama sIte devi prANasame mama sIte | madudIrita\-hitavachanaM kala\-bhAShiNi vishatu sukhaM shravasI te || (prANa)## My Sita, my life, my Sita, my life, your speech is child-like lisp. May my words, intended for your good, get into your ears nicely. ## vyALa\-mR^igAdana\-samadama\-dAvaLa \-simhagaNA vivalante | tatra nishAcharakulamabhidhAvati yuktamato na vanaM te || (prANa)## The forest, where snakes, hyenas and mad elephants and lions in large groups roam about and clusters of Rakshasas move around, is not at all suitable for you. ## aviratamapi tapasA vanasImasu shramasaha\-ma~Nga gataM te | vapurati\-mR^idulaM shirISha\-sumAdapi yuktamato na vanaM te || (prANa)## In the forest you will continuously experience suffering due to severe conditions. Your body is much more delicate than the flower of the Sirisha tree. The forest is not suitable for you. ## himamaru\-dArtA\-ghanavR^iShTiShu tatra sukhaM na labhante | api cha nirantara\-kaNTaka\-saMhati\-yuktamato na vanaM te || (prANa)## During heavy rains accompanied by cold, dusty and painful winds, it will be miserable. Further there will be continual spread of thorns and bushes. The forest is not suitable for you. ## anudinamapi ghanabhairava\-pherava\-vAshitamapi cha nishAnte | shravaNashuchaM bahu janayati mAnini yuktamato na vanaM te || (prANa)## Every day there will be very terribly howling jackals and crying birds in the nights. O honourable woman, all this causes miserable sensation while hearing. The forest is not suitable for you. ## avirala\-tarutala\-santati\-sa~Nkara\-paripatanena vanAnte | kaluShA\-mbhAMsi sarAMsi vilAsini yuktamato na vanaM te || (prANa)## In the forest dense growth of trees and vegetation obstructs the path. O sportive woman, the water bodies hold dirty water. The forest is not suitable for you. ## shiva shiva nUnamito.api bhayaM vahu varatanu tatra durante | smarasi purA shashimukhi vachanaM mama yuktamato na vanaM te || (prANa)## O beautiful woman, in the forest, Siva, Siva, there is more and more endless fear. O moon-faced woman, you will remember all of my words very shortly. The forest is not suitable for you. ## iti tava rAma\-samIritamidamiha mAnaya hitamiti kAnte | sapadi nivartaya hR^idayamaNUdari yuktamato na vanaM te || (prANa)## O beloved, accept whatever has been told to you by this Rama as it is in your interest. Change your mind immediately, o woman of slight belly. The forest is not suitable for you. ## shlo || kaikeyyA varadAna\-va~nchita\-hR^idA pitrA niyuktaM vane sItA\-lakShmaNa\-sa~NgataM raghupatiM sUtassumantro ratham | Aropya vyatila~Nghya naikanagara\-grAmAnta\-sImAtaTIM ga~NgAyA nayati sma yatra sabalaH shrIrAmamitraM guhaH ||## Slokas The charioteer Sumantra seated in the chariot, Raghupati, who had been cheated by Kaikeyi in the guise of boons (given by his father) and dispatched to the forest by his father. Rama was accompanied by Sita and Lakshmana. Sumantra crossed many towns and villages and reached the shore of Ganga, where Guha, who was strong and would become the friend of Rama, lived. ## tatassumantraM nitarAM rudantamAshvAsya rAmaH pitR^i\-gauraveNa | bhAryAnujAbhyAM vanameva gantuM tadAbhavat tApasa\-veShadhArI ||## Rama consoled Sumantra, who was crying very much, with the respect due to his father. With the appearance of an austere man in penance, he proceeded towards the forest along with his wife and younger brother. ## taM tayA kAntayAraNye vastuM dasharatho gatam | rAmaM vichintya hR^idaye tatyAja dhR^itimAtmanaH ||## Dasaratha was worried in his heart about Rama, who had gone away for living in the forest, together with his beloved wife, and lost his steadiness. In this Ashtapadi poet Ramakavi has employed the `bhayanaka' (fearsome) rasa with telling effect. Rama's repeated and deft reference to the delicateness of Sita's form is to accentuate the fear of the forest and heighten the pathos in the situation. The poet's jump to Rama's departure to the forest along with Sita and Lakshmana is an indirect pointer to Sita's successful persuasion with Rama for accompanying him to the forest. Even in the brief narration of events, Sri Ramakavi does not fail to mention the great respect due to father shown by Rama towards the aged Sumantra, the minister and charioteer. ## \section{|| aShTamAShTapadI ||} (mAmiyaM chalitA itivat)## ASHTAPADI 8 (Like in Mamiyam Chalita) ##bhUpAlarAgeNa, tripuTatAlena gIyate## Raga Bhupala, Tala Triputa ## ramya\-harmya\-talochitau mama putrakau vanasImani sUta shaMsa kathaM gatau vada sItayA.asukha\-dhAmani shiva shiva sumantra sumate kvAtmajo vipineShu || (shiva)## O charioteer, tell me how my sons, used to living in beautiful palace, carry on with Sita in the miserable forest. Siva, Siva, o wise Sumantra, where in the forest is my son? ## jAnakI dhR^ita\-valkalA kimuvAcha vIkShya vanAni | lakShmaNo.api jagAda kAni sulakShaNo vachanAni || (shiva)## Tell me what Janaki, wearing the tree-bark, said on seeing the woods; tell me what words the handsome Lakshmana uttered. ## santataM parivartate hR^idi tanmukhaM smitashobhi | prAtararka\-karAvamarsha\-suphulla\-padmasanAbhi || (shiva)## His face always appears in my heart - face shining with smile and resembling the fully blossomed lotus flower caressed by the rays of the morning Sun. ## te hi dhanyatamA vanAt punarAgataM sahajena. lokayanti purA sutaM mama ye dR^ishA pramadena || (shiva)## They alone are indeed the most fortunate, who will ere long, look at my son with their eyes, with joy on his return from the forest. ## tadvachAMsyAkarNayeyaM kadA sudhA\-madhurANi | sahaja\-gaurava\-vinaya\-bhArabhareNa sUktadharANi || (shiva)## When will I hear his words, with nectarine sweetness and full of wisdom, combined with natural depth and humility. ## na kShaNArdhamihAsituM prabhavAmi hanta gR^iheShu | tatra mAM naya yatra tau mama putrakau vipineShu || (shiva)## I do not wish to remain in this house even for half a second. Take me there in the woods, where those sons of mine are. ## rAghavAnugatAdhunApi nivartate na chirAya | kAtareNa hR^idA samaM mama dR^iShTirAtmasukhAya || (shiva)## My vision, which followed Raghava, together with my distressed heart, does not return even now for such a long time, due to the joy I get (on being with Rama). ## dhIrarAmakaveridaM bhaNitaM haripraNayena | uShasi gAyata shR^iNuta nandata sAdaraM hR^idayena || (shiva)## Sing with heartfelt emotion this song told by the courageous Ramakavi with Hari's blessings in the early morning, hear others sing and dwell in joy. ## shlo || shrIrAmo.api nivartya sUtamamara\-srotovahAyAHparaM pAraM prAptumanA manAgiva valallajjAM videhAtmajAm | Aropya prathamaM tato guhakarAlambI vibhur\-lAghavAd Arohat taraNiM dhR^itAyudhabharaH pashchAt sumitrAtmajaH ||## Slokas Sri Rama, having asked the charioteer to return, wished to reach the other shore of the divine Ganga river. He slowly helped the bashful Sita get into the boat first; he then entered the boat dexterously, held by the hands of Guha, followed by Lakshmana, who carried a lot of weapons. ## tAmAsAdya jagadvandyAM ga~NgAM ma~Ngala\-dAyinIm | patyuH kushala\-mavyagrA prArthayAmAsa jAnakI ||## Janaki then looked to Ganga, the river, worshipped by the entire world and the bestower of all auspiciousness, and prayed with a composed mind for her husband's welfare. In this eighth Ashtapadi, poet Ramakavi has given full expression to the uncontrolled sorrow of king Dasaratha on separation from his very dear sons, Rama and Lakshmana. Dasaratha is also perturbed that Sita, the glorious princess of Janaka, has to live the life of an anchorite wearing the dress of bark of tree in the forest. While expressing misery, it is usual to exclaim `Siva, Siva'; this can be seen in many literary works including Siva Ashtapadi of Sri Chandrasekharendra Saraswathi, 62nd Sankaracharya of Kanchi Kamakoti Peetham. Unable to bear the separation, Dasaratha wishes to go to the forest himself and join his sons. `Karuna' (pity) rasa has been nicely employed by the poet here. Rama's determination to live in the forest takes him to Ganga's other shore. The poet then leads us to the prayer of Sita to Ganga. ## \section{|| navamAShTapadI ||} (rAdhAvadana itivat)## ASHTAPADI 9 (Like in Radhavadana) ##ghaNTA / madhyamAvati rAgeNa, AditAlena gIyate## Raga Ghanta/ Madhyamavati, Tala Adi ## prApaya punarapi deve patiM mama kushalinamAshu nagaryAm | tadanu tavAmba karomi yathochita\-vividha\-vichitra\-saparyAm ||## O Devi, o mother, reach my husband quickly to the city again comfortably. I shall perform various special Poojas to you as suitable. ## kalaye bhavatIM suradhuni dhuta\-bhavabhItim | AgamAnta\-nuta\-vaibhavashAlini sajjanatA\-shivatAtim || (kalaye)## O divine river, you remove the fear of samsara (transmigration of soul in repeated births). O glorious one, revered by Upanishads, you grant succession of auspicious developments to virtuous people. ## tribhuvana\-pAvana\-sagara\-kumAraka\-sadgati\-dAyini dhanye | vana\-gamanonmukhamava dayitaM mama tuhina\-mahIdhara\-kanye || (kalaye)## You are meritorious; you granted the desired good state to the sons of king Sagara; you purify the three worlds. O daughter of Himavan, protect my husband, who is about to go to the forest. ## mokSha\-shirograha\-sukhagamanochita\-sopAnAmbu\-tara~Nge | raghukula\-pAlini deve patiM mama pAlaya bhagavati ga~Nge || (kalaye)## Your wavy waters are the steps for comfortable ascension to the pinnacle of Liberation. O Bhagavati Ganga, you are the protector of the lineage of Raghus; please protect my husband. ## jagadagha\-nAshini janani bhagIratha\-nirupama\-kIrti\-patAke | tvAmiha naumi sadA dayitaM mama pAlaya bhAvita\-loke || (kalaye)## O mother, you are the destroyer of sins of all people; you are the banner of the matchless fame of Bhagiratha. You are adored by the entire world. I worship you. Always protect my husband. ## devi dayasva kapardi\-kapardaka\-mAlatikA\-kR^itamAle | taTayuga\-sAndrita\-kusumita\-kesara\-navakR^ita\-mAla\-tamAle || (kalaye)## Devi, take pity. You are like a garland of jasmine flowers in the matted hair of Siva. You are as if garlanded with abundance of freshly flowered sweet-scented trees in rows on both sides. ## murahara\-charaNa\-saroruha\-madhurasa\-nirupama\-pUrNavilAse | anupadamapi bahutara\-bhayashAlini pAlaya no vanavAse || (kalaye)## You are full of glory imbibing the matchless sweet honey from the lotus feet of Vishnu. Please protect us during our sojourn in the forest, which is full of many sources of fear in every step. ## vilasati vikasita\-sarasija\-nirgatamalipaTalaM tava nIlam | majjana\-kR^ijjana\-dehasamudgatamiva ghanapAtaka\-jAlam || (kalaye)## Your occasional shining black colour is from the droves of bees getting out of blossomed lotus flowers. It is as if signifying the dense web of sins emanating from the bodies of people immersing themselves in Ganga. ## rAmakaveriti gItamudAra\-padAvali\-komala\-bandham | anudinamapi paThatAM harate bhuvi jahnusutA bhavabandham || (kalaye)## The daughter of Rishi Jahnu, Ganga removes on earth the bondage of samsara of those, who read every day this song of Ramakavi, with beautiful expressions softly bound together. ## shlo || tIrtvA viShNupadodbhavAmatha bharadvAjaM prayAge muniM natvA tadvachasA vichitravipine drAk chitrakUTe girau | kR^itvA parNakuTIM vasan pramuditassaumitri\-shushrUShayA vaidehIM samalobhayad katipayaM kAlaM raghUNAM patiH ||## After crossing Ganga, the waters born of the feet of Vishnu, Raghupathi worshipped sage Bharadwaja in Prayaga. At the sage's instance Rama quickly went to Mount Chitrakut in the midst of the wonderful forest and lived in a hut of leaves. Pleased with the services rendered by Lakshmana, Rama allured Sita to be happy for some time. ## janakajA\-vanalobhana\-sambhavadruchirasau chirasaurabha\-bhR^iddrumAH | giritaTIrvividhAssamadarshayatsa sarasAM sarasAmapi cha shriyam ||## Rama showed Sita many trees spreading fragrance and various enchanting lakes of sweet water at the foot of hills; Sita was mightily happy. In this moving Ashtapadi, the poet brings out Sita's deep anxiety in regard to the dangers to Rama from forest life, which she expresses very movingly in her prayers to the divine river Ganga. Sita's love of Rama emerges very naturally as a devoted Pativrata wife's virtuous attachment to her husband. The poet also brings out the greatness of Ganga as a purifying divinity, very much on the lines of Valmiki's depiction in Ramayanam. His depiction of occasional black patches in the river stream as signifying the sins emanating from people who bathe and get purified is a piece of beautiful poetry as well as emotional divinity. ## \section{|| dashamAShTapadI ||} (samuditamadane itivat)## ASHTAPADI 10 (Like in Samuditamadane) ##sAveri / gummakAmbhoji rAgeNa, tripuTatAlena gIyate## Raga Saveri/ Gummakambhoji, Tala Triputa ## iha sumajaTilaM ka~NkeLi\-paTalaM vilasati madhurAdhare | champaka\-kusumaM parimalairasamaM virachaya kabarIbhare || dayite vipine vihara sukhaM sumukhi yatheShTamadhunA || (dayite)## Here in the pleasing lower part of a number of Asoka trees, dense flowers shine. Wear in your hair these Champaka flowers with different fragrances. O beautiful beloved, wander in the forest now as much as you like. ## iha pashya nalini pariraNa\-dalini kalayati hR^idayamudam | apachinu vakulaM parimala\-bahulaM kuru bhujashikhare padam || (dayite)## Here look at this lotus with very delightful petals; it captivates the heart. Collect vakula flowers of sweet fragrance and wear at the top of your arms in steps. ## surabhita\-kakubhaM lokaya kakubhaM viharaNa\-rasike vane | mAlatI\-nichayo vilasatu kuchayorupari te ruchirAnane || (dayite)## Sita, you like to wander in this forest. Look at this Kutaja tree with fragrant flowers. O beautiful faced, let this collection of jasmine flowers shine on top of your bosom. ## tava bhuja\-yugalaM mAlatI\-mR^idulaM veShTaya nanu me gale | sumataru\-savidhaM prApaya vividhaM tatra sa~nchara komale || (dayite)## Now put your twin arms, soft like jasmine, round my neck. O delicate one, wander in this place where many types of flower-bearing trees abound. ## anurAgAdayi te vanasImni dayite chiramiha vasato.api me | avarodhA\-dadhikaM sukha\-manavadhikaM bhavati hi lalanottame || (dayite)## O beloved, even if I live here in this forest for a long time, I feel unlimited pleasure owing to your love, more than in the inner apartments (of our palace), o best woman. ## shuchimAMsa\-madhunA bhAvita\-madhunA svIkuru dharaNIsute | upavisha vimale Anata\-drumatale shItala\-mR^idumArute || (dayite)## O daughter of Bhumi, take these clean fleshy fruits now along with good honey. O spotless one, sit under this stooping down tree, where cool wind blows. ## atidUnau charaNau kR^itavana\-charaNau vitarA~Nke mama sAmpratam | khedApanayanaM mR^idutara\-rachanaM kalayAmi yadA te hitam || (dayite)## Place now your feet, very much pained, having moved about in the forest, on my lap; let me do you good by pressing your soft feet so as to remove the misery. ## shrIrAmakavinA nigadita\-mamunAdR^ita\-mAryakavi\-sasadA | vaidehI\-lalitaM raghuvara\-mahitaM vidhunotu duritaM sadA || (dayite)## May this song by Sri Ramakavi, cherished by the assembly of learned poets, containing the outpourings of Raghuvara towards the delicate Vaidehi remove misery always. ## shlo || nIto rAkShasanAshanAya munibhI rAmo dishaM dakShiNAM pashyannAshrama\-vAsinassvayamapi drAk pa~nchavaTyAshrayaH | sItA\-lubdha\-dashAsya\-chodita\-valanmArIcha\-mAyAmR^iga\- vyAkR^iShTo nihatena tena karuNAkrandairabhU\-tva~nchitaH ||## Slokas Rama, who was led by sages towards the southern direction for the purpose of killing Rakshasas (who were troubling the sages), saw many of the sages living in Asramas in Panchavati area. In the meantime, persuaded by the ten-headed Ravana, who lusted after Sita, Maricha in the guise of an illusive golden deer attracted Sita. Rama killed Maricha, who cried piteously (in Rama's voice) and was thus cheated. ## shrAnto bhR^ishaM tadanu pa~nchavaTIkuTIra\- mAgatya tatra janakendra\-sutA\-mapashyan | mohAkulo viraha\-kAtara\-dhIrvanAnte viShvak bhraman bahuvidhaM vilalApa rAmaH ||## A very tired and distressed Rama then reached his hut in Panchavati and, not finding Janaki there, he felt very grieved, confused and vexed on separation and, wandering in the forest all around, he wailed inconsolably. This Ashtapadi is in absolute contrast to Ashtapadi 7, where the `bhayanaka' rasa was employed to frighten Sita of the dangers of forest life. Here Rama wishes to make Sita happy by any means available in the forest, where natural beauty and attractions are in abundance. The poet resorts to the rare use of `Sringara' rasa, but without impinging in the least upon the strict code of conduct of a Tapasvi (practitioner of austerity), which Rama and Sita exemplify. Sri Ramakavi mentions the fact that Rama, true to his nature of observing kshatriya dharma and helping those who seek him out, promised to destroy Rakshasas troubling the sages in the forest as requested by them. ## \section{|| ekAdashAShTapadI ||} (vadasi yadi itivat)## ASHTAPADI 11 (Like in Vadasi yadi) ##mukhAri rAgeNa, jhampatAlena gIyate## Raga Mukhari, Tala Jhampa ## darahasita\-sundaraM tava vadana\-pa~NkajaM darshaya sakR^inmama salIlam | tarala\-taralAyate hR^idaya\-madhunAdhikaM vahati paritApa\-mativelam || vane kvAsi sIte vachanamayi dehi sukumAraM mayi vada nirAgasi krodha\-mupayAsi kiM mu~ncha parihAsa\-matidUram || (vane)## O Sita, show me once your beautiful and sportive lotus face with gentle smile. My heart trembles very much now and is very aggrieved. Where are you in the forest; give me your tender words; tell me whether you are angry with me, who am faultless; leave joking aside very far. ## preyasi sahAyatAM prApya kila te mayA gahanabhuvi devi chirakAlam | nagaramapi mu~nchatA svajanamapi mu~nchatA nagaNita\-mabhUd sukhajAlam || (vane)## O beloved Devi, with your help I spent quite a long time in this forest land, leaving city behind, leaving my own people behind; the web of pleasure has become meaningless. ## praNayini parIkShituM kimuta mama mAnasaM kvachana gahane kimasi lInA | ala\-mala\-mito.adhikaM viraha\-chakito.asmi me jIvita\-kalA bhava\-dadhInA || (vane)## O beloved, are you putting my mind to test? Where are you hiding in this forest? Enough of this, I am shocked due to this separation; my art of life is under your care. ## rahita\-madhunaikayA bhuvanamakhilaM tvayA shUnyamiva bhAti mama nUnam | mama ki\-mayodhyayA prANa\-vahanena vA sphurati mama na pratividhAnam || (vane)## With you gone, the entire earth appears empty to me now. For me, what with Ayodhya, what with continuing to live; no counter-measure strikes my mind. ## samaya\-mima\-mupalabhya viShama\-shara\-pAtakI mama punarupAMshu\-vadhakArI | tanurapi cha sajjayatyahaha nihato.asmyahaM shiva shiva vidhi\-stadanusArI || (vane)## Taking advantage of this opportune time, the sinful Manmatha, who holds five different arrows, kills me silently and attacks my body. I am killed. Siva, Siva, destiny favours him. ## bilva\-sadR^isha\-stanI kva nu kathaya bilva sA tilaka\-ruchirAM brUhi tilaka vAmAm | kShitibhR^itA\-madhinAtha kApi nR^ipa\-sundarI vIkShitA yadi shaMsa rAmAm || (vane)## O bilva tree, tell me where is the lass with bilva-like rounded breasts. O Tilaka tree, tell me where is the lass with beautiful mark on the forehead (or beautiful ornaments). O chief of mountains, did you see the beautiful princess anywhere, tell me. ## rAmamaya\-jIvite raghuvaMsha\-dIpike hA mahIvara\-putri hA sushIle | dehi me prativachanaM dehi mama darshanaM hA priye mama hR^idanukUle || (vane)## O Sita, whose entire life is suffused with Rama, o light of the Raghu lineage, o virtuous daughter of Bhumi, o Sita of noble conduct, answer me; appear before me; o beloved, o Sita, ever favourable to my heart. ## rAmakavinA bhaNitamiti dharaNikanyakA\-rahita\-raghunAyaka\-vilApam | shravaNa\-madhuraM sadasi gAyatAM nahi bhavati mAninI\-jana\-viraha\-pApam || (vane)## May this song of wail of Raghunayaka separated from Sita, the daughter of Bhumi, as told by Ramakavi, be sweet of hearing; those who sing this in assemblies will not undergo the misery of separation from loved ones. ## shlo || shokonmattamanA vane sahabhuvA rAmo vichinvan priyAM pratyeNaM pratibarhiNaM pratigiriM pratyApagaM pratyagam | pR^ichChan lakShmaNa\-sAntvitaH pratipadaM gachChan dadarshAgrataH kasyA\-pyAhava\-lakShaNaM hatahayaM nirviNNa\-sUtaM ratham ||## Slokas Rama, with mind full of grief and, thinking of his beloved, enquired every deer, every peacock, every hill, every river and every mountain about the whereabouts of Sita. As he walked along, consoled by Lakshmana, he saw in front of him certain signs of a fight having taken place in which horses were killed, charioteer was eliminated and chariot was broken. ## tamAgataM vIkShya raghupravIra\-manveShamANaM janakendra\-putrIm | prANairluThadbhiH nijakaNThapIThe muhyan muhuH prAha shanaiH jaTAyuH ||## Seeing that chief among Raghus in search of the daughter of Janaka coming along, Jatayu haltingly spoke, with his life breath swinging in the throat and frequently lapsing into unconscious state. In stark contrast to the previous Ashtapadi soaked in `Sringara' rasa, this Ashtapadi is full of `Karuna' rasa. Rama wails inconsolably; he expresses his undying love for Sita. By talking of Sita, whose entire life is suffused with Rama and her being the light of the Raghu lineage, Rama confirms Sita's exalted position of `Pativrata'. Like in Valmiki Ramayana, he enquires all trees, mountains and rivers about the whereabouts of Sita. At last he sees Jatayu, who conveys to him the news of Ravana's kidnapping of Sita. ## \section{|| dvAdashAShTapadI ||} (smarasamarochita itivat)## ASHTAPADI 12 (Like in Smarasamarochita) ##sAra~NgarAgeNa, tripuTatAlena gIyate## Raga Saranga, Tala Triputa ## anukala\-samudita\-nijatanu\-kampA rAvaNa\-jaladhara\-militeva shampA | nItA suraripuNA sItA nishichara\-patinA atikR^ipaNA || (nItA)## Sita was extremely pitiable; her body was trembling owing to being carried; she looked like lightning accompanied by the cloud of Ravana, while being carried away by the king of Rakshasas. ## paridhR^ita\-mR^idutara\-navahema\-vasanA gamana\-rabhasa\-lolasi~njAnarashanA || (nItA)## Sita was wearing very soft dress shining like newly minted gold; her girdle was making tingling sound in the strong movement (of being carried away). ## kroshantI bhayabhAra\-paravasha\-karaNA hA rAma hA lakShmaNeti sakaruNA || (nItA)## Sita wailed piteously, crying `Ha Rama, Ha Lakshmana' with great fear owing to being under the sway of an outsider. ## taralita\-sAra~Nga\-shAbaka\-nayanA bhUShaNa\-pAtana\-sphuTIbhavadayanA || (nItA)## Sita's black deer-like eyes were tremulous and full of fear; she wished to convey a certain message clearly by dropping her ornaments while moving. ## madvadha\-darshana\-bahulita\-chintA punarapi tenaiva hR^itA tava kAntA || (nItA)## Your beloved Sita was very much worried on seeing me being killed; she was again carried away (by Ravana). ## yAmoShadhImiva vichinoShi bhuvane sA devi matprANaissaha rAma vipine || (nItA)## The Devi you are searching for like a medicinal herb on this earth, has gone away in the forest along with my life breath. ## apahR^itA mUDhena vinde muhR^irte eShyati na chireNa mahanIyakIrte || (nItA)## She has been kidnapped by that fool in `Vinda' Muhurtha; hence, oh Rama of great fame, she is bound to return to you soon. (It is believed that a person kidnapped during Vinda Muhurtha cannot but return to his rightful place very soon). ## shrIrAmakavivara\-kR^itimiti paThatAM vitarati raghupatiH shriya\-mativitatAm ||## Raghupati blesses unending wealth and glory on those who read this song by the great poet Sri Ramakavi. ## shlo | taM saMskR^itya jaTAyuShaM pitR^isakhaM sItA\-pravR^ityutsuko hatvA ghora\-kabandha\-masya vachasA sugrIva\-sakhyAdR^itaH | gachChanneva vane tapasvi\-paTalI\-shushrUShayA vishrutAM rAmaH kAmapi sandadarsha shabarI\-mAtithya\-dAnotsukAm ||## Slokas Rama performed the Apara kriyas for Jatayu, his father's friend and proceeded anxiously in search of Sita. After killing the terrible Kabandha, he wished to get the friendship of Sugriva as advised by Kabandha. Proceeding ahead, he saw a woman called Sabari, who had earned renown for her service to a number of sages and who was eager to play hospitality to him. ## atha sA kAchana siddhA bhaktinibaddhA tapasvinI shabarI | vanyaphalaiH kila rAmaM jagadabhirAmaM samarhayA~nchakre ||## Sabari, the woman of great austerity and spiritual attainments, was bound by devotion to Rama; she offered fruits of the forest to Rama, who was loved by the whole world, and worshipped him with veneration. In this twelfth Ashtapadi, Jatayu gives Rama very valuable clues about Sita's sudden disappearance. In his capacity as an old friend of Dasaratha, he reassures Rama on the basis of astrology that as Ravana had chosen the most inappropriate Muhurtha for kidnapping Sita, Sita was bound to return to Rama very soon. Rama shows the world the path of Dharma when he performs the Apara kriyas for Jatayu the bird, thus establishing the importance of Apara kriyas as well as the need for gratefulness to a trusted friend, who sacrificed his own life for his sake. ## \section{|| trayodashAShTapadI ||} (pashyati dishi dishi itivat)## ASHTAPADI 13 (Like in Pasyati Disi Disi) ##sha~NkarAbharaNarAgeNa, tripuTatAlena gIyate## Raga Sankarabharana, Tala Triputa ## pakvAni svayameva tarumUrdhnI\-mAni dayayA bhakShaya rAjarambhA\-phalAni | nAtha vibho raghunAtha vibho svIkuru nAnA\-vanya\-phalam || (nAtha)## O Lord! O Supreme! O Raghunatha! Please accept these large bananas, which ripened in the trees on their own and all these various forest fruits. ## madhura\-madhurima\-kesara\-jAlaM tvatkR^ite mayA nItaM tadidaM rasAlam || (nAtha)## Take these very sweet and fibrous mango fruits, brought specially for you. ## karkandhu\-phala\-mida\-matyanta\-ruchira\-mIShadalamapi te khAdane madhuram || (nAtha)## Take these jujube (Ilandai-Tamil) fruits, so tasty that even a small quantity is satisfying. ## svarasa\-pariNata\-midamiha panasaM bhavadartha\-mupanIta\-matishaya\-sarasam || (nAtha)## Take these jack fruits, extraordinarily tasty and juicy, brought specially for you. ## sphuTitAni dADima\-phalAni gR^ihANa gostanI\-stabakAni mAmanugR^ihANa || (nAtha)## Take these pomegranates, cracked open, and bunch of grapes and bless me. ## ida\-matishrama\-hAri sarasa\-mabhittaM a~NgIkuru viTapi\-pakvaM kapittham || (nAtha)## Take this wood-apple (Vilam - Tamil), tasty and unbroken, ripened in the tree and plucked with great trouble. ## atisUkShma\-rasabIja\-midamiha pR^ithulaM bhakShaya vanajambUphala\-matimR^idulam || (nAtha) ## Take these large forest rose-apples (Naval-Tamil), very soft and with tiny and tasty seeds. ## tvatkR^ite mayA deva svAdaM svAdaM guptAni phalAnyevaM modaM modam || (nAtha)## O Lord! I have preserved these very delicious fruits for your sake with great joy. Take them. ## shrIrAmakaveriti gAyata gItaM pratidina\-mR^iShTAnna\-dAna\-pratItam || (nAtha)## May people sing this song of Sri Ramakavi, setting forth charity of good food every day. ## shlo | shabaryAM yAtAyAM tridiva\-manunIto hanumatA raveH putraM mitraM sapadi virachayyAgni\-savidhe | sakhipremNA rAmo hR^idayagata\-mAdhiM kathitavAn tadA sugrIvo.api svaya\-manupadaM vAli\-chakitaH ||## Slokas Sabari left for Svarga. Rama, led by Hanuman, quickly established friendship with Sugriva, son of Surya, in the presence of Agni. He expressed his mental agony to Sugriva with the love due to a friend; Sugriva too responded in turn and conveyed his great fear of Vali. ## sakhyaM vidhAya sahasA raghupu~Ngavena putrastadA dinapatermuditaH kapIndraH | taM vAlinaM raNamukhe nihataM kapInAM rAjyaM svahasta\-gatameva chirAya mene ||## Having established friendship with Rama, the best among Raghus, Sugriva, the son of Surya and king of monkeys, felt very happy at once, and considered Vali as having been killed in war and the kingdom of monkeys handed to him for eternity. ## kathaya kapipate kathaM vishiShTo jagati kathaM bala\-pauruShassa vAlI | iti raghupatinA tathA niyukto haripatirittha\-muvAcha vAlishaktim ||## Rama asked Sugriva: How is Vali famous and what is his strength and valour? Tell me. Sugriva replied giving the details of the prowess of Vali. In this thirteenth Ashtapadi, Sabari's unparalleled devotion to Sri Rama, based entirely on her Guru Maharishi Matanga's guidance, has been brought out in a very picturesque manner through descriptions of various fruits of the forest which she offered to the Lord with love, after having waited with one-pointed attention for a very long time for his darshan. The poet moves on quickly from `bhakti' to `maitri' (he does not miss to mention that `maitri' was established in the presence of Agni and thus firmed up) and describes Sugriva's happiness after meeting Sri Rama. ## \section{|| chaturdashAShTapadI ||} (vahati malayasamIre itivat)## ASHTAPADI 14 (Like in Vahati Malayasamire) ##AnandabhairavIrAgeNa, AditAlena gIyate## Raga Anadabhairavi, Tala Adi ## avanIdhara\-shikhara\-jAlaM kandukamiva salIlam | kShipati viyati vipulaM dharati punarapi sakhelam ||## Vali sportingly uproots many peaks of mountains and throws them up in the sky like balls and picks them up in his hands. ## sa kila raghUttama vAlI pitR^ivikramashAlI || (sa kila)## O best among raghus! Vali is like his father Indra in valour. ## api cha punarekasAlaM vidalayati vishAlam | vahati nijabhujabalaM mama sakala\-vipadi mUlam || (sa kila)## Vali further split a huge Sal tree and carries openly the strength of his powerful arms. He is at the root of all my troubles. ## sa hi chaturudadhi\-vAri uShasi niyamakArI | aTati vimala\-laharImaya\-manudina\-mavikArI || (sa kila)## Vali goes to all the four seas every day at dawn and performs daily rituals and moves about tirelessly in the seas with huge tides. ## sahaja iti nAmamAtraM bhavati na mama mitram | aharata mama kalatraM ahamiha tava dayApAtram || (sa kila)## Vali is my brother for only name's sake; he has no goodwill for me. He has kidnapped my wife. I am the person fit to receive your compassion. ## parichita\-vividha\-deshaM shrIrAmadhR^ita\-nidesham | mAmava sahaja\-sadR^ishaM rachaya mama ripu\-vinAsham || (sa kila)## I am like your brother; I am familiar with many different territories; I shall act as per your instructions. Please protect me. Please destroy my enemy. ## shlo | AshvAsyAtha kapIndramasya janayan kAmaM bala\-pratyayaM hatvA vAlinamAhave raghupatiH sugrIva-rAjyapradaH | tiShThan mAlyavatastaTe sharadupArambhe.api kAmAturaM sugrIvaM prati sandidesha sa mR^iShA\-kopAkulo lakShmaNam ||## Slokas Sri Rama consoled Sugriva , inspired confidence in him by showing his strength in a test and then killed Vali in a battle. He handed the kingdom of monkeys to Sugriva and stayed at the foot of the Malyavan hills. When Sugriva did not act on his promise to Rama even after the advent of autumn and remained engrossed in worldly pleasures, Rama, with feigned anger, sent Lakshmana to him. ## rAmakrodha\-dviguNita\-ruShaM lakShmaNaM vIkShya bhItyA sugrIveNA\-nunayanakR^ite preShitA bhUShitA~NgI || sraMsatkA~nchI\-skhalita\-gamanA mandamanda prayAntI vAkyairevaM praNaya\-madhuraissAntvayAmAsa tArA ||## On seeing Lakshmana twice as angry as Rama, Sugriva became afraid and sent Tara in order to meet and pacify Lakshmana. Walking with a slow gait and with the anklet bells jingling, the heavily bejewelled Tara came and spoke sweet and loving words and pacified Lakshmana. In this fourteenth Ashtapadi, `vira' rasa is predominant. Vali's enormous prowess combined with his treacherous action in kidnapping his younger brother's wife is brought out by the poet. The poet goes on to describe the piteous entreaties of Sugriva, the subsequent killing of Vali by Rama, Sugriva's assurance of assistance to Rama and his later indifference, and how Sugriva very cleverly sends Tara, Vali's wife, to meet Lakshmana and pacify him. ## \section{|| pa~nchadashAShTapadI ||} (anilatarala itivat)## ASHTAPADI 15 (Like in Anilatarala) ##punnAgavarAlirAgeNa, AditAlena gIyate## Raga Punnagavarali, Tala Adi ## dishi dishi janaka\-duhitR^i\-vichayAya prahita\-mahAbala\-kapinichayAya | kupya na vAnara\-bhUbhuje suhR^ide || (kupya na)## O kin and well-wisher of monkeys! Do not get angry. Hordes of very powerful monkeys have been despatched in all directions for searching Janaki. ## navasamadhigata\-vibhava\-sahitAya viShaya\-sukhena chira\-masuhitAya || (ku)## Do not get angry with Sugriva, who has suffered for long for want of mundane pleasures and has now got newly arrived splendour. ## laghutara\-kapikula\-dhR^itajananAya naravara\-rAghava\-hitamananAya || (ku)## Sugriva is after all born in the lowly genre of monkeys; but he is conscious of the welfare of Raghava, the best among men. ## tvadupakR^itimapi na gaNayati nitarAM smR^itimapi mu~nchati vapuShi cha na parAm || (ku)## He has committed the guilt of not honouring your great help; now he never forgets his own body and does not care for anything else. ## na khalu sa ka~nchana punaraparAdhaM kalayati parihara suhR^idi virodham || (ku)## He will not commit such a blunder any more; please drop your animosity towards a well-wisher. ## praNamati kapipatiriha kuru karuNAM prashamaya dR^ishamapi samadhikamaruNAm || (ku)## Sugriva, the ruler of monkeys, prostrates to you; show compassion; quell your deep red eyes. ## vishikha\-nivahamiva giramatiparuShAM shrAvaya karNaM na kuru padamaruShAm || (ku)## Do not make him hear very angry and harsh words like multitude of sharp arrows. ## shrIrAmakavivara\-kathita\-vachanAni prapaThato dishati haririha sukhAni || (ku)## Hari grants happiness here to one who reads these words of the great poet Sri Ramakavi. ## shlo || sItAM mArgitu\-mudyateShu kapiShu prolla~Nghya vArAMnidhiM la~NkAyAM parito vichitya hanumAna\-tyanta\-chintAkulaH | dInAmaikShata rAkShasIbhirabhitassaMrakShitAM shiMshupA\- mUle dehavisarjana\-vyavasitAM devIM smarantIM patim ||## Slokas Of the monkeys planning to cross the ocean, Hanuman succeeded and searched for Sita in Lanka all around with great anxiety (in not finding her). He then saw Sita Devi at the foot of Simsupa tree surrounded by Rakshasis; Sita was in a pitiable condition and, thinking of her husband, she tried to drop her body. ## rAvaNa\-mandira\-nihitAM rAghava\-rahitAM jagattrayI\-mahitAm | atisAhasa\-sannihitAM janakendra\-sutA\-muvAcha pavanasutaH ||## Hanuman, the son of Vayu, spoke these words to Sita, the daughter of king Janaka, who was kept by force in the territory of Ravana, separated from Raghava, honoured in all the three worlds and possessed of great courage. In this fifteenth Ashtapadi, Tara's very clever entreaties to Lakshmana are steeped in `Karuna' rasa. She assures Lakshmana of the firm intent of Sugriva to seek out Sita, but at the same time she draws his attention to Sugriva's monkey nature and weakness. The poet moves on to Sundarakandam and briefly touches upon Hanuman's tenacious search for Sita. Hanuman addresses Sita in the toughest circumstance when she was attempting to commit suicide. ## \section{|| ShoDashAShTapadI ||} (harirabhisarati itivat)## ASHTAPADI 16 (Like in Harirabhisarathi) ##yadukulakAmbhojirAgeNa, AditAlena gIyate## Raga Yadukula kambhoji, Tala Adi ## tava patiranujena vijayate kushalI tvAmAha kushalaM tvayi premashAlI | rAghave sarvathA kuru mA viShAdamaye || (rAghave)## O Sita! Your husband, along with his younger brother, is well and is full of love for you; he enquires about your welfare. Do not grieve for him at all. ## eShyati raghupatiriha senA\-rajasA mama vachana shravaNA\-danutarasA || (rAghave)## Rama will come here with a large army very quickly as soon as he hears my words (of your being found here). ## nindati nijamapi bahudhA sharIraM tava virahe gurumiva bhUmibhAram || (rAghave)## Owing to separation from you, Rama detests his own body very much and finds life on earth unbearably heavy. ## nAshnAti na pibati na cha yAti nidrAM dhyAyati bhavatIM sadA hR^idi bhadrAm || (rAghave)## Rama does not take food or drink, nor does he sleep, thinking always of you, the auspicious consort, in his heart. ## taM cha mashaka\-kITamapi devi nA~Nge rAmo.apanayati viraha vivasho.antara~Nge || (rAghave)## Rama does not even drive away mosquitoes and worms from his limbs owing to grief of separation gnawing at his heart. ## tvanmaya\-hR^idayena dishi dishi bhavatImavalokyA\-nulabhya shuchaM yAti mahatIm || (rAghave)## With his heart entirely occupied by you, Rama looks for you in all directions and, not finding you, he is very grieved. ## vahati manmatha\-bANahatamapi karuNaM hA sIte kvAsIti vilapati karuNam || (rAghave)## Though hit by Manmatha's arrows, he pities for you and moans in pity, `O Sita, where are you'. ## shrIrAmakavivara\-kR^itimiti paThatAM vaidehI vitanoti mati\-matisuhitAm || (rAghave)## Vaidehi grants very pleasing and salutary intellect to those who read this song of the great poet Sri Ramakavi. ## shlo | datvA pratyayama~NgulIyakamato gatvA sa bha~NtttvA vanaM hatvA mantrisutA\-nathAkShamaparAn rakShogaNA\-nAhave | baddhaH shakrajitA pitAmahavachassammAnayan mArutiH nIte rAvaNa\-sannidhiM vigatabhIrbandhaM kShaNA\-dachChinat ||## Slokas Hanuman handed the ring of Rama as a sign of identity to Sita, destroyed the Asokavana and killed the sons of Mantris, Prince Aksha and other Rakshasa hordes in a battle. Bound by Indrajit (with Brahmastra) and honouring the words of Brahma, Maruti was taken to the presence of Ravana; fearlessly he broke open the bond of the Astra in a moment there. ## dashavadana\-samIpe mukta\-paitAmahAstraH tadanu tadanujAnAM shR^iNvatAmagra eva | vigata\-bhaya\-kala~NkaH kIrtayan rAmakIrtiM mR^idu\-paruSha\-gabhIraM vAkyamUche hanUmAn ||## Freed from the Astra of Brahma, Hanuman spoke these words, which were at once soft, harsh and of deep import, to the ten-headed Ravana within the earshot of Ravana's brothers and with no trace of fear and singing the fame of Rama. In this sixteenth Ashtapadi, the beauty of Sundarakandam is captured in Hanuman's words of consolation and courage to Sita. His description of Rama's condition brims with pathos. The account of his clever decision to get bound by the Brahmastra though he had the capacity to free himself, in order to meet Ravana and give him wholesome advice has been told captivatingly. ## \section{|| saptadashAShTapadI ||} (virachitachATuvachanam itivat)## ASHTAPADI 17 (Like in Virachitachatuvachanam) ##kalyANIrAgeNa, tripuTatAlena gIyate## Raga Kalyani, Tala Triputa ## haripatirAha sakhA bhavato bahu kushalamanAmayadaM te | visR^ija narendra\-vadhUM sa hi tiShThati nishchitadhIrbhavadante ||## Hanuman, the best among monkeys, said to Ravana: ``O friend, may you be very well and healthy. Please release the wife of the king; he is in fact waiting near you with determined mind. ## vakShye hita\-vachanaM nishAmaya nishichara\-nAtha raghupati\-dUta\-mavehi cha mAmiha vAyusutaM hanumantam | dasharatha\-tanaya\-virodhakR^itaM bhuvi mUrta\-mivA~Nga kR^itAntam || (vakShye)## O lord of Rakshasas, listen to my well-meaning words. Know me as the emissary of Rama, Hanuman, the son of Vayu. You have made an enemy of Rama, the son of Dasaratha, who is truly like Yama incarnate on earth. ## plavaga\-chamUriha satvara\-meShyati duShkara\-samara\-visha~NkA || (vakShye)## The army of monkeys will land here quickly, ready for a tough war. ## iyamapi rAkShasarAja bhaviShyati bhasmamayI tava la~NkA || (vakShye)## O king of Rakshasas, this Lanka of yours will be reduced to ashes. ## alamahama~Nga bhavantamapArabalaM samare vinihantum | raghupati\-patri\-balistvamaye katha\-mAkalaye bhuvi mantum || (vakShye)## I am alone truly sufficient to destroy your limitless prowess in war. When you will be the victim of Rama's arrows, O Ravana, how do you desire life? ## rakSha kulaM na cha balamapi nAshaya shR^iNu suhR^idukta\-mavairam | prakupita\-rAghava\-hutabhuji mA bhaja dashamukha shalabha\-vikAram || (vakShye)## O ten-headed Ravana, do not destroy the race of Rakshasas and their strength; listen to the words of your well-wisher uttered without animosity. Do not become a moth in the fire of the wrath of Raghava. ## api vidhi\-mandiramapi shivamandira\-manubhajase yadi bhItyA | raghupati\-muktasharo na vimu~nchati jIva yathochita\-matyA || (vakShye)## Even if you take refuge in the abode of Brahma or Siva out of fear, the arrow unleashed by Raghupati does not spare the Jiva, as it is aimed with proper intent. ## gAyati rAmakaverati yo mR^idu\-sarasa\-padAvali\-gItam | vyavahR^iti\-kaushalameti sa bhUpati\-sadasi girAmapi gItam || (vakShye)## One, who sings this song of Ramakavi couched in soft and sweet chain of words, attains the mastery to speak beautiful words in the king's assembly. ## shlo | kruddhenAtha dashAnanena vasanaiH puchChe.agninA dIpite la~NkAM bhasmamayIM vidhAya jaladhau saMshAmya sItAM punaH | dR^iShTvA jAmbava\-da~NgadAdi\-nikaTaM prApya kShaNA\-nmArutiH sItAvR^itta\-masheShatassamavadat sa~njIvayan vAnarAn ||## Slokas The angry ten-headed Ravana got Hanuman's tail wrapped with clothes and lighted with fire. Hanuman reduced Lanka to ashes and put out the fire in his tail in the ocean and met Sita again. He returned in a moment to the place where Jambavan, Angada and others were camping and conveyed to them the complete story of Sita, thus revitalising the monkeys. ## tAreyena hanUmatA\-bhyanumatA\-shshAkhAmR^igANAM gaNAH sugrIvasya surakShitAM madhuvanI\-mulla~Nghya solluNThanam | rAmaM lakShmaNa\-sa~NgataM giritaTe sotsAhametya kShaNAt sAhampUrvika\-makrameNa gaNashassarvaM shashaMsuH priyam ||## The hordes of monkeys, permitted by Angada, the son of Tara, and Hanuman, ransacked with ridicule Madhuvana, preserved with care by Sugriva. They then went to where Rama and Lakshmana were stationed at the foot of mountain and recounted lovingly, but in no proper order, the entire story amid clamour of `me first, me first'. ## sItodanta\-shubhAkSharAmR^ita\-rasAsvAdena rAmo manaH\- santApa\-jvara\-hAriNA pramuditaH premokShitairvIkShitaiH | pashyan vAyusutaM prashasya bahu taM madhye harINAM muhuH bAhubhyAM parirabhya sAshrunayanaH paprachCha sItAsthitim ||## With his grief removed by the nectarine sweet hearing of the auspicious account of Sita, Rama became happy and looked at Hanuman, the son of Vayu, with eyes, brimming with love and extolled him very much again and again in the midst of so many monkeys. He embraced Hanuman with his arms and enquired about Sita's condition with tear-filled eyes. ## udyAne dashakandhareNa nihitA nakta~ncharI\-veShTitA kiM brUte manute cha kiM katha\-masUn dhatte priyA jAnakI | brUhi brUhi kape punaH punariti shrIrAmachandreritaH sItAyai manasA natiM virachayannUche tadIyAM dashAm ||## Sri Ramachandra asked Hanuman: ``Imprisoned in the garden by the ten-headed Ravana and surrounded by Rakshasis, what does the loving Janaki say; what is she thinking of; how does she retain her life-breath? O monkey, tell me, tell me again and again.'' Adoring Sita mentally, Hanuman spoke about her condition. In this seventeenth Ashtapadi, Hanuman's well-intentioned advice to Ravana in measured words to restore Sita to Rama honourably, describing Rama's unmatched prowess has been very nicely set forth by the poet. The poet mentions clearly that Siva or Brahma would not offer Ravana any succour, once he has made an enemy of Rama. Hanuman is suitably rewarded by Rama with embrace and kind words on his return from his momentous meeting with Sita. ## \section{|| aShTAdashAShTapadI ||} (stanavinihita itivat)## ASHTAPADI 18 (Like in Stanavinihita) ##bilaharirAgeNa, tripuTatAlena gIyate## Raga Bilahari, Tala Triputa ## avirala\-galadashru vahati sA nayanam. mu~nchati na kadApi bhUtala\-shayanam || jAnakI rAma jAnakI virahe tava sIdati || (jAnakI)## O Rama, Janaki is miserable in separation. Her eyes shed tears continuously; she never leaves lying down on earth. ## shukla\-pratipa\-chchandrarekhena sukR^ishA | kAtaratayA virahe tava vivashA || (jAnakI)## Janaki is thin like the outline of moon on the 1st day (Prathama) of Sukla Paksha; in separation she is uncontrollably distressed. ## bhava\-dupagamanAya shokavimUDhA | aviratamapi manoratha\-madhirUDhA || (jAnakI)## Overcome by grief, she is perpetually wishful of your arrival. ## malinAMshuka\-dhUli\-dhUsaradehA | muhurapi hAheti jAta\-vimohA || (jAnakI)## Her attire is dusty; she bears a body, greyed due to dust; she wails frequently `Ha, ha' and becomes unconscious. ## dashamukha\-vinAshAya jIvita\-mAryA | vahati sA kupitA\-hiriva bhAryA || (jAnakI)## Janaki, your wife, like an angry snake, bears her life for destruction of the ten-headed Ravana. ## upavana\-shakunAnAmapi dayanIyA | roditi shiMshapA\-tala\-shayanIyA || (jAnakI)## Lying at the foot of the Simsupa tree, she weeps and is more pitiable than even the birds in the garden. ## mUrtiriva sA karuNArasa\-dhArA | shiva shivAnadhigata\-shokAbdhi\-pArA || (jAnakI)## Janaki is as if the flow of the essence of pity incarnate. Siva, Siva, her ocean of grief has no shore. ## shrIrAmakavivara\-kR^itamiti gItam | gAyatA\-manudinamapi suprabhAtam || (jAnakI)## May this song by the great poet Sri Ramakavi be sung every day in the morning. ## shlo || rAj~naH kapInAM dhR^itamAj~nayA.atha samAgatairvAnara\-sainyapAlaiH | samAvR^ito dAsharathiH payodheH paulastya\-nAshAya taTaM prapede ||## Slokas Rama, the son of Dasaratha, arrived at the shore of the ocean for the destruction of Ravana, the grandson of sage Pulastya, surrounded by commanders of the monkey army, who had gathered on the orders of the monkey king Sugriva. ## upajala\-nidhi\-niviShTai\-ruddhatairyuddhamArge haripatibhi\-rasa~NkhyaissAdaraM sevyamAnaH | chira\-mavani\-kumArIM chintayannantara~Nge gatamapi raghunAthastAM nishA\-madhyuvAsa ||## Served respectfully by innumerable monkey lords, who camped on the sea-shore and who haughtily yearned for the war, Raghunatha spent the night, thinking continuously in his heart of Sita, the daughter of Bhumi. ## atrAntare virahi\-maNDala\-chaNDamAnoH chandrasya sAndra\-vishikhAbha\-mayUkhajAlaiH | mandAnilena cha bhR^ishaM paripIDyamAno rAmo vimuchya dhR^iti\-mittha\-muvAcha dInaH ||## In the meantime, the pitiable Rama, tortured by the shining web of arrow-like rays of Chandra, known to be terrible to groups of separated lovers, and by the soft winds, lost composure and spoke thus. ## vAhi vAta yataH kAntA tAM spR^iShTvA mAmapi spR^isha | tvayi me gAtra\-saMsparshaH chandre dR^iShTi\-samAgamaH ||## O wind, touch me after touching my love; let me then have contact of my body with you, and also let my vision be on Chandra, whom my love also would be looking at. ## ityAdi bahvasadR^ishaM parimukta\-kaNThaM rAmo rudannavarajena samAhito.api | kAmena kAmamati\-nirdaya\-mardyamAno na svasthadhI\-rajani mAnavavaMshanAthaH ||## Weeping and letting out many such words unexpected of him, Rama, the king in the race of Manu, though accompanied by his younger brother, tortured mercilessly by the love-kindling Manmatha, did not attain composure. ## AkarNapUrNa\-kusumAyudha\-chApavallI\- durvAra\-sarvavishikhAvali\-bhinnachetAH | sItAviyoga\-vidhuraH pravaro raghUNAM shokAkula\-smara\-mupAlabhatAdhidInaH ||## With his mind torn by the powerful groups of darts of flowers unleashed from the bowstring drawn upto ear by Manmatha, the highly pitiable Rama, the best among Raghus, overcome by grief, spoke thus to Manmatha. In this eighteenth Ashtapadi, Sri Ramakavi has brought to bear Karuna rasa at its peak. The separated lovers, Sita and Rama are both deeply distressed. Sita is aggrieved on being kept imprisoned in Asokavana, unknown to Rama. Normally Devi's face is compared by poets with full Moon; but here Sita's emaciated form is interestingly seen as parallel to the Moon of Sukla Paksha Prathama day. Rama was initially in agony over not being able to locate Sita, and now, on knowing Sita's pitiable condition, his grief knows no bounds. He is unable to bear the darts of love of Manmatha. ## \section{|| ekonaviMshAShTapadI ||} (kathitasamaye itivat)## ASHTAPADI 19 (Like in Kathitasamaye) ##AhirirAgeNa, jhampatAlena gIyate## Raga Aahiri, Tala Jhampa ## ahaha vitanoShi mayi suchiramapi pauruSham | prakaTayasi virahavati dhigiha tava pauruSham || bAdhase madana kimaye priyA\-viraha\-kAtaraM mAm || (bAdhase)## O Manmatha, you have shown your valour to me for long. Fie upon your valour, you exhibit it to a separated lover. Why are you torturing me, distressed due to separation from my beloved. ## virachayasi shiva shiva pishAchIva pIDanam | bhavasi yadi shUra iha dhuri dhara sharAsanam || (bAdhase)## Siva, Siva, you are causing agony like a Pisacha (goblin). If you are truly valorous, you appear before me carrying your bevy of arrows. ## niyata\-masavo.api bata dadhati bahubhAratAm | sharaNamiha ko nu mama tvayi vahati vairitAm || (bAdhase)## Though possessing only limited energy of life-breath (with no body), you seem to carry a heavy load. I have surrendered to you; I bear no enmity towards you. ## dalaya na shareNa mAM hR^idi vasati jAnakI | adaya\-hR^idayo.asi bata virahi\-vadha\-pAtakI || (bAdhase)## Do not cleave me with your arrow; in my heart abides Janaki. You have a heart devoid of pity; you are indeed committing the sin of murder of a separated lover. ## prahara mayi kAmamayi virahiShu kutUhalI | prahara na tu tAM kvApi jIvati yadi maithilI || (bAdhase)## Attack me, the forlorn lover, enthusiastically as you wish; but do not attack Janaki, if she is alive. ## vidhurapi cha hanta me vidhurayati chetanAm | tvamapi yamadUta iva dishasi bahuyAtanAm || pariluThati jIvitaM bahukR^isha\-mama~Ngale | dehavigame mama kimaparamiha ma~Ngale || (bAdhase)## O, even Chandra afflicts my senses; you are also giving me much misery like a Yamaduta (Yama's messenger). You strike at my life and emaciate me very inauspiciously. Once I depart from this body, what good is then left? ## iti sarasarAma\-vibhu\-bhaNita\-mupagIyatAm | nijayuvatijana\-viraha\-bhayamiha vimuchyatAm || (bAdhase)## May this sensitive song by Ramakavi be sung by all; let them be freed of the fear of separation from their young beloveds. ## shlo || atrAntare dashamukhena hitopadeshAt nirbhatsitAya sahajena vibhIShaNAya | rAjyArthine raghupatiH sharaNAgatAya datvAbhayaM cha sakhitAM cha mudaM prapede ||## Slokas In the meantime Vibhishana, who was reviled by his elder brother Ravana (the ten-headed) on being offered wholesome advice, came and took refuge under Sri Rama with the wish of attaining the kingdom of Lanka. Rama bestowed on him freedom from fear and took on his friendship joyfully. ## tadanu sa nabhaso.avatIrya harShAchcharaNamamuM karaNaistribhiH prapannaH | upajaladhi vibhIShaNaH prasannaM savinaya\-mitthamuvAcha rAmachandram ||## At that time Vibhishana descended from the sky happily. He surrendered to Sri Ramachandra with all the three instruments (mind, speech and action) on the shore of the ocean. He spoke thus with humility to the highly pleased Sri Rama. This nineteenth Ashtapadi is full of pathos. Rama, like an ordinary human being, suffers at the relentless strike of Manmatha; his thoughts go all out in search of Sita. He curses Manmatha for his excessive opportunism and pleads for mercy. The concluding Slokas convey the celebrated surrender of Vibhishana to Rama and lay the ground for his strengthening of the bond of friendship in the next Ashtapadi. ## \section{|| viMshAShTapadI ||} (rajanijanita itivat)## ASHTAPADI 20 (Like in Rajanijanita) ##ArabhIrAgeNa, AditAlena gIyate## Raga Aarabhi, Tala Adi ## santyaja dhana\-dAra\-dAraka\-bAndhava\-parijana\-jAlamasheSham | tvAmeva sharaNAgato.asmIha mAM kuru sugrIvA~Ngada\-nirvisheSham ||## O Rama, detaching completely from the web of wealth, wife, children, relatives and friends, I have taken refuge in you alone. Treat me same as Sugriva and Angada. ## rAma pAlaya mAM kR^ipAlaya pAlaya natAvana\-dIkShAm | sAdaramatha mayi kuru karuNAmR^ita\-sa~NgatA\-pA~Nga\-nirIkShAm || (rAma)## O Rama, seat of compassion, protect me; stick to your vow of protecting one who surrenders to you. Now direct at me kindly your sidelong vision full of the nectar of compassion. ## sakR^ideva prapannAya tavAsmIti cha yAchate abhayam sarvabhUtebhyo dadAmIti vratamidaM tavAkarNya prApto.aham rAjyArthI tyaja vA rakSha vA yathAprIti || (rAma)## O Rama, I arrived here on hearing your vow: ``I grant freedom from fear from all living beings to one, who surrenders to me and pleads even once saying that he is mine''. I am desirous of kingdom. You abandon me or protect me, as you like. ## sarvaloka\-sharaNya sarvavIrA\-gragaNya mAmapi kuru sakhipade deva | tribhuvana\-kaNTakamiha ghAtayiShyAmi tava bhAryAhara\-machirAdeva || (rAma)## O Rama, Deva, you are the refuge of all worlds; you are the foremost among all valorous men. Grant me also the status of friend. I shall annihilate quickly the thorn of the three worlds, who has kidnapped your wife. ## jAnAmi raNacharyAmastragItIrapi jAnAmi rAkShasa\-mAyAm | jAnAmi raghukula\-nAyaka tAvaka\-bhujayuga\-shakti\-mameyAm || (rAma)## O Rama, I know warfare and usage of divine weapons; I know also the power of illusion of Rakshasas. O hero of the race of Raghu, I am also aware of the immeasurable power of your twin arms. ## janakasutA\-pratidAnavidhau vahukathito.api hitavachanAni | pathyAni na gR^ihNAti martukAma iva vividha\-bheShaja\-rachanAni || (rAma)## Ravana does not accept the salutary words of advice offered copiously in respect of restoring Sita back to you, the advice in the form of different types of solutions (medicines). He behaves like one wishing to die. ## varadAna\-darpitamapi naikashApa\-hatAyuSha\-mAhavakuNTham | shamaya mayA saha samiti sahAyena saparikaraM dashakaNTham || (rAma)## Though he is conceited with the boons he has, his power in warfare is blunted owing to many curses affecting his longevity. You annihilate that ten-headed Ravana with his retinue with the help of the army and myself. ## yAchasva jalanidhi\-mima\-madhunA sainika\-bhAra\-gamanAya panthAnam | dAsyati na chedayamastravidAMvara kalayA\-moghAstra\-sharasandhAnam || (rAma)## You request this Ocean now for giving way for the army of soldiers to move. If he does not oblige, o the best among wielders of divine weapons, you deploy the unfailing divine weapon. ## shrIrAmakavi\-sUktamiti sharaNAgata\-bhakta\-vibhIShaNa\-vAdam | pratidina\-muShasi sudhAmadhuraM paTha visR^ija sakhe bhavakhedam || (rAma)## Read this poem by Sri Ramakavi, describing the nectarine sweet pleadings of the devotee Vibhishana during surrender to Rama, every day in the morning. O friend, leave aside the misery of samsara. ## shlo || itthaM vibhIShaNa\-girA raghunandano.api darbheShu vAridhi\-taTe niyutaH shayAnaH | nAdarshayadbata yadA jaladhiH svarUpaM roShAt tadA dhanuShi bhImamiShuM yuyoja ||## Slokas As thus advised by Vibhishana, Rama lay down on the shore of the ocean on a bed of Darbha grass. When the Ocean did not show up, Rama angrily applied a terrible arrow on to his bow. ## sarvAmbhaH parishoShaNAya dadhataM sajjIkR^itaM kArmukaM kopadhmAtamavekShya taM trijagatAM kodaNDa\-dIkShAgurum | vAchaM sAnunayaM prasAdana\-parAmUche praNamyotthito bhItaH prA~njali\-ra~njasA raghupatiM dIno nadIno bhR^isham ||## Seeing Rama, the master archer of all the three worlds in the highly inflamed state of anger, holding the bow with the arrow ready for striking with a view to drying up the entire ocean, the poor Ocean, lord of rivers, prostrated to Rama and, overcome by fear, he quickly spoke these most propitiating words with folded palms in all humility. Sri Ramakavi deals with the celebrated Vibhishana Saranagati in this twentieth Ashtapadi in a very captivating manner. Vibhishana's pleadings are a lesson in surrender to Bhagavan. Vibhishana refers to his efforts in bringing Ravana to the path of righteousness, his own prowess, and ability and willingness to be of assistance to Rama in warfare, specially in deciphering the special tricks of Rakshasas. Through Vibhishana's words, the poet brings out the oft-quoted, illustrious assurance of Rama from Valmiki Ramayana: ## sakR^ideva prapannAya tavAsmIti cha yAchate | abhayaM sarvabhUtebhyo dadAmyetad vrataM mama || AnayainaM harishreShTha dattamasyAbhayaM mayA | vibhIShaNo vA sugrIva yadi vA rAvaNaH svayam ||## ``I vouchsafe freedom from fear arising from all living beings to him, who comes to me only once and seeks protection saying, `I am yours'. O jewel among monkeys, Sugriva, be he Vibhishana or Ravana himself, security has been granted by me in his favour.'' Vibhishana takes up his advisory role immediately and asks Rama to request the Devata of Ocean to give way. ## \section{|| ekaviMshAShTapadI ||} (ratisukhasAre itivat)## ASHTAPADI 21 (Like in Ratisukhasare) ##kedAragaularAgeNa, AditAlena gIyate## Raga Kedaragoula, Tala Adi ## tava sharadAhaM viShahe nAhaM saMhara saMhara kopam | mayi kuru hR^idayaM samprati sadayaM tava tavahita\-mida\-manurUpam ||## O Rama, I am your autumn (best friend); not your enemy. Subdue your anger. Now render your heart full of compassion; it will also be agreeable to your purpose. ## raghuvara\-charaNa tava me sharaNaM mayi kuru mA bata roSham | parihara chApaM tyaja santApaM kalaya nijAshrita\-poSham || (raghuvara)## O the best of Raghus, your feet are my refuge. Do not show anger towards me. Leave aside this bow; abandon anguish; nourish me, who has surrendered to you. ## gatimiha dInAM pashya nadInAM tvayi kupite savikAram | mayi kila mantuM nArhasi mantuM shamaya kaluSha\-matighoram || (raghuvara)## Look at the state of the poor rivers here, when you get angry and show perturbation. Do not find fault with me in your mind. Subdue your very terrible wrath. ## natajanarakShA tava kila dIkShA dR^iShTamidaM nanu kAke | kalayasi paruShaM jala\-parishoShaM kimiti mayIha varAke || (raghuvara)## Your vow of protecting one who surrenders to you has been noted in your treatment of the crow. How then do you entertain with the pitiable me the cruel idea of drying up the waters? (The reference here is to the story of Jayantha, Indra's son, taking the form of a crow and hurting Sita while Rama was asleep on her lap in the forest. Rama spared the life of Jayantha when he surrendered to him; the Brahmastra deployed by Rama took away only one eye of Jayantha.) ## tvaShTa\-suto.ayaM mAmaka\-toyaM stambhayatAM nalanAmA | prachalatu senA vAnarasenA charaNaireva hi bhImA || (raghuvara)## Let this Nala, son of Tvashta, arrest the waters in me. Let the massive army of monkeys and others cross the ocean on foot. ## ripu\-vadhahetuM tvatkR^itasetuM tribhuvana\-pAvanarUpam | suchiramaheyaM shirasi vaheyaM darshana\-dUrita\-pApam || (raghuvara)## I shall carry on my head the bridge made for your sake for killing your enemies; the bridge will purify all the three worlds and will remove the sins of those who have its darshan; its fame will last very long. Skanda Puranam states in Sethumahatmyam: ## dR^iShTamAtre rAmasetau muktiH saMsAra\-sAgarAt | hare harau cha bhaktiH syAt\-tathA puNya\-samR^iddhitA || samasta\-devatArUpaH setu\-bandhaH prakIrtitaH | tad-darshanavataH puMsaH kaH puNyaM gaNituM kShamaH || (3\.1\.18,23)## ``Mere darshan of Ramasethu bestows Mukti (Liberation) from the ocean of samsara. Devotion to Vishnu and Siva as well as enormous merit result. Sethu is celebrated as the form of all Devatas. Who can count the merits of the person, who has darshan of Sethu?'' ## raghukuladIpe tvayi kR^itakope jagadakhilaM dhR^itasha~Nkam | mayi jaDarUpe dhR^ita\-paritApe kalaya hR^idayamakala~Nkam || (raghuvara)## O Light of the race of Raghus, if you become so wrathful, the whole world develops enormous fear. My form is after all inanimate; I am repentant. Remove the blot from your heart. ## bhaja hR^idi modaM tyaja nirvedaM yAsyasi janaka\-kumArIm | rachaya savegaM gamanodyogaM tADaya vijaya\-bherIm || (raghuvara)## Get cheer in your heart; drop indifference; you will attain Sita. Start quickly the preparations for movement; beat the victory drum. ## rAmakavIndre varaguNa\-sAndre kathayati tadida\-mudAram | gAyata mahitaM raghupati\-charitaM bhajata bhavAmbudhi\-pAram || (raghuvara)## Sing this song of Ramakavi, excellent with lofty ideas and describing the story of Raghupati and reach the other shore of the ocean of samsara. ## shlo || ityambhodhi\-girA nalena jaladhau setuM vidhAyA\-dribhiH la~NkAM prApya dashAnanasya tanayAn bhrAtR^IMshcha senApatIn | hatvA taM cha sakumbhakarNamamaraprItyai raghUNAM patiH sItAM pAvaka\-pAvitA\-mupagatAM chakre janussArthakam ||## Slokas Told thus by the Lord of Ocean, Rama got the bridge built with hills by Nala in the ocean and reached Lanka. He killed the sons of the ten-headed Ravana, his brothers, army commanders, Kumbhakarna and Ravana also for the pleasure of Devas. He attained Sita, purified by Agni and fulfilled the purpose of his Avatara. ## dashamukhamukhA\-nhatvA satvAdhikAn rajanI\-charAn navahutabhujA pUtAM sItAmavApya mudAnvitam | raghukulapatirmadhye yuddhAvaneramaraissamaM sakalajagatAM straShTA tuShTAva hR^iShTamanA vidhiH ||## Rama killed the Rakshasa warriors headed by Ravana and became very happy on attaining Sita, purified freshly in Agni. He shone with Devas in the battlefield. Brahma, the creator of all the worlds, propitiated him very happily. In this twentyfirst Ashtapadi, we find the poet taking up the Karuna (compassion) rasa, followed quickly by the Vira (heroism) Rasa. How Rama pardoned the Lord of Ocean on the latter invoking Rama's celebrated quality of compassion to those who surrender and how he quickly organized the erection of the Sethu across the ocean, killed all the enemies and attained Sita have been succinctly and nicely presented. ## \section{|| dvAviMshAShTapadI ||} (kisalayashayanatale itivat)## ASHTAPADI 22 (Like in Kisalayasayanatale) ##nAthanAmakriyArAgeNa, AditAlena gIyate## Raga Nathanamakriya, Tala Adi ## dashamukhamukha\-rajanIchara\-pIDita\-jagadavanAya satoSham | raghuvaMshamasheSha\-surArthanayA\-dR^ita\-mAnuShaveSham || svayamadhunA nArAyaNaM smara manasi svamanAdim ||## O Rama, remember that you are the beginningless Narayana, who has taken human form happily in response to the prayer of Devas in order to protect the world from the torture caused by Ravana and other Rakshasas. ## pratividhi\-kalpamanalpa\-jagatparikalpana\-shilpavisheSham | uddhata\-daitya\-niShUdanamambudhisadmani shayanitasheSham || (svaya)## You are Narayana, reclining on the bed of Sesha in the Ocean of Milk, who project the huge world with all its variety at the beginning of every Brahma Kalpa and kill the haughty Asuras as necessary. ## nayanayugaM ravi\-chandramasau tava surakulama~NgaruhANi | hR^idayamahaM rasanA\-dayitA mama tava vinatiM karavANi || (svaya)## Your twin eyes are Surya and Chandra; hairs on your body are the groups of Devas; your heart is myself. My consort Saraswathi is your tongue. I extol you. ## tava mahimAmbudhi\-lava\-kaNikAmapi vetti na hi shrutijAlam | nApi vayaM bata kimuta pare stuti\-sAhasa\-kalpanayAlam || (svaya)## The great web of Vedas does not know even a small drop of the ocean of your greatness. How then can we even think of attempting to praise you. ## sR^ijati jaganti bhavAnapi rakShati saMharati svayamante | amita\-guNo.asi patirjagatAmasi pAramupaimi kathaM te || (svaya)## You project the worlds, protect them and destroy them yourself at the end. Your virtues are immeasurable; you are the lord of the worlds. How can I visualize your whole? ## dishi dishi tiShTasi divi bhuvi goShu cha vipragaNe.akhilajantau | syUtamidaM jaga\-dakhilamapi tvayi maNi\-nikarA iva tantau || (svaya)## You pervade everything - all directions, the upper worlds, the earth, the cows, the brahmanas and in fact all beings. All these created worlds are woven in you like cluster of gems in a thread. Bhagavan says in Bhagavadgita: ##mayi sarvamidaM protaM sUtre maNigaNA iva ||## ``All this creation is woven into me like clusters of gems in a thread.'' ## suragaNa\-kA~NkShita\-siddhirabhUdiha nijapada\-mAshraya viShNo | chiramapi pAlaya raghUttama rAjyamananta\-surottama jiShNo || (svaya)## Vishnu, now that the desired objective of the Devas has been achieved, please return to your original state. O best among Raghus, one without end, the best among Devas, victorious one, please protect your kingdom for long. ## iti vararAmakR^itAM vidhimukha\-galitAmiha kAmam | raghupati\-nutimapi gAyati yo bhuvi sa hi bhajate kila kAmam || (svaya)## One, who sings this poem of eulogy of Rama by Ramakavi, which emanated from Brahma as desired by him, shall attain all his wishes on earth. ## shlo || gateShveShu svaM svaM bhuvanamamareShvAshrutamasau dadau la~NkA\-rAjyaM sakala\-manujA\-yAsharapateH | chirAd draShTuM rAmo bharatamadhikotkaNThita\-manA\- ssamaM sugrIvAdyai\-rabhajata vimAnaM dhanapateH ||## Slokas After Devas returned to their own realms, Rama gave away, as agreed, the entire kingdom of Lanka to Vibhishana, the brother of Ravana, the lord of Rakshasas. Being very eager for a long time to meet Bharata, Rama mounted the Pushpaka Vimana of Kubera together with Sugriva and others. ## Aropya puShpakavimAnamathAgnipUtAM sItAM samasta\-bhuvanairapi pUjyamAnaH | a~Nke nidhAya muditaH pravaro raghUNAM tasyai raNAvanimadarshayadAdareNa ||## Rama, worshipped by all the worlds, helped Sita, purified in Agni, to mount the Pushpaka Vimana. He then kept her on his lap and lovingly showed her the battlefield. This twentysecond Ashtapadi contains one of the best panegyrics of Rama in this poetic composition of Ramakavi. Brahma reminds Rama of his divinity and supreme state and asks him to return to his original state of Vishnu. Valmiki Ramayana also provides an excellent Phalasruti (listing of fruits) for this stotra of Brahma. ## \section{|| trayoviMshAShTapadI ||} (ma~njutaraku~njatala itivat)## ASHTAPADI 23 (Like in Manjutarakunjatala) ##ghaNTArAgeNa, jhampatAlena gIyate## Raga Ghanta, Tala Jhampa ## dashavadanamasakR^i\-diShu\-dalita\-deham. iha sudati lulita\-tanumuchita\-dAham || pashya sIte devi nanu bhUmau || (pashya)## Sita, see here the body of the ten-headed Ravana, pierced by many arrows, lying on the ground in a crushed state ready for cremation. (Though the body had already been cremated by Vibhishana, Rama brings the mental picture of Ravana to Sita). ## mama shara\-vidalitamapi kumbhakarNam | iha sudati ravitanaya\-vilUnakarNam || (pashya)## See also Kumbhakarna lying here, pierced by my arrows and ear severed by Sugriva, the son of Surya. ## pavanasuta\-kara\-nihatamapi nikumbham | iha sudati kapipati\-hatamapi kumbham || (pashya)## See also Nikumbha, killed by Hanuman and Kumbha, exterminated by Sugriva. ## madavaraja\-bANa\-vidalita\-matikAyam | iha sudati hatamakhila\-ripu\-nikAyam || (pashya)## See also Atikaya, annihilated by my younger brother Lakshmana. The entire mass of the enemies killed by us lies here. ## sarasIruhamukhi bhavadupagama\-hetum | iha jaladhi\-jaTharamadhirachita\-setum || (pashya)## Sita with lotus-like face, see this bridge raised across the ocean for approaching you. ## iha sapadi pashupati\-radishadatisaukhyam | iha samajani mama kapi\-nR^ipati\-sakhyam || (pashya)## See, here Pasupati (Siva) bestowed great ease instantly. Here the friendship between me and Sugriva came up. ## iha nishita\-madasihatamapi kabandham | iha hata\-virAdha\-matidehabandham || (pashya)## See, here was Kabandha, full of excessive intoxication; here Viradha of massive build was killed. ## uShitamiha shayitamiha nanu bhavatyA | vihR^itamiha giriShu vana\-lobhavatyA || (pashya)## See, I spent time going around and lying down here along with you; here we roamed in hills and forests and enjoyed. ## iti paThati rAmakavi\-sarasa\-gItam | iha jayati sakalamapi vairijAtam || (pashya)## One, who reads this sensitive poem of Ramakavi, conquers all hostility of enemies. ## shlo || AruhyAtha sa puShpakaM raNabhuvaM bhUmIbhuve darshayan nandigrAmamupetya labdhabharato divyAmbarA\-la~NkR^itaH | paurairjAnapadairjanairapi mudA.ayodhyAM praviShTaH purIM rAmo ratnamaye sahA\-vanibhuvA pIThe.abhiShikto.abhavat ||## Slokas After showing the battlefield to Sita from Pushpaka Vimana, Rama reached Nandigrama and was met by Bharata. Clad in royal attire, Rama entered the city of Ayodhya, accompanied by the citizens of the city and other surrounding habitations. Along with Sita, born of Bhumi, Rama was coronated in Ayodhya, seated in gem-encrusted throne. ## bhAryA\- bhrAtR^i\-samanvitaM raghupatiM bhadrAsanA\-dhyAsitaM divyAla~NkaraNairala~NkR^itatanuM devaM trilokeshvaram | prAyo vA~NmanasA\-tivartini tadA paTTAbhiShekotsave hR^iShTA\-stuShTuvuriShTalAbha\-muditA brahmarShi\-devarShayaH ||## Brahmarishis and Devarishis were delighted to have darshan of Rama, the Deva who was the lord of the three worlds, seated in the glorious throne, accompanied by his consort and brothers, and decorated in regal splendour, amidst the festivities of coronation, which transcended mind and speech, and felt happy at having attained their desired ends. The victorious Rama shows his consort Sita in this twentythird Ashtapadi the various triumphs he had achieved in the battle fought relentlessly in Lanka, followed by other encounters and places of sojourn in the forests. The recall at this sweet moment of the past events evokes keen enjoyment in the reader. Brahmarishis and Devarishis are least influenced by events in the mundane world, given as they are totally to living in spiritual bliss. However, being aware of Rama's divinity, even they could not but become extremely cheerful at the time of Pattabhishekam of Rama. This has been beautifully brought out by Sri Ramakavi. ## \section{|| chaturviMshAShTapadI ||} (kuru yadunandana itivat)## (Like in Kuru Yadunandana) ##ma~NgalakaushikarAgeNa, tishratAlena gIyate## Raga Mangalakousika, Tala Tisra ## jaya jaya rAma guNairabhirAma virodhi\-virAma jagatpate | trijagadupaplava\-parishamana plavagAdhipa\-rAjyada bhUmipate || paripAhi he raghunandana shrita\-janatA\-harichandana || (paripAhi)## O Rama, you allure people with your attractive qualities. O lord of the worlds, you decimate your enemies. You put down the calamities of the three worlds. O lord of the earth, you gave away the kingdom (of Kishkindha) to the monkey king Sugriva. O Raghunandana, you are the Harichandana (wish-fulfilling) tree for the people who have surrendered to you. Please protect us. Victory to you; Victory to you. Harichandana is one of the five wish-fulfilling trees in Swargaloka - Mandara, Parijata, Santhana, Kalpavriksha and Harichandana. ## suragaNa\-chitta\-kala~Nka\-malaM kamalekShaNa deva nivAritam | chiramapi rakSha nanu kShitimakShati bhrAtR^ibhireva manoratham || (paripAhi)## Deva with lotus-like eyes, the dirty stain in the minds of the Devas has been removed by you. Please protect the earth for a long time, pervading it and fulfilling wishes like those of brothers. ## charaNa\-saroruha\-sharaNagatAvana\-sapratibhUriha bhUmitale | vilasa\-dR^isho jalaruha\-sadR^ishau kuru viddhajaneShu sushItale || (paripAhi)## You surely protect those on this earth, who take refuge in your lotus feet. Please direct your very cool and brilliant lotus-like eyes towards the miserable people. ## sAramate ramate hR^idayaM tvayi yasya subhakti\-vashaMvade | sa bhajati kA~nchana dhana\-suta\-kA~nchana\-sampadamatra pade pade || (paripAhi)## One, whose heart with discerning intellect is in the grip of deep devotion to you, attains everlasting wealth, progeny, riches and glory here at every step. ## sakR^idayi te dayiteva yama~nchati nAmakalA madhusodarA | prati tarasA\-ttarasA tamupaiti cha satkavitA\-tivikasvarA || (paripAhi)## Very beautiful and sweet poetry approaches him speedily and pleasantly, whom the art of uttering your nectarine names grips like a beloved. ## yAvadimau nabhasInduravI pR^ithivI cha saparvatakAnanA | tAvadiyaM tava rAmakathA bhuvi sthAsyati nUtananUtanA || (paripAhi)## So long as Chandra and Surya in the sky, and the earth with hills and forests last, your story of Rama will remain established with ever-new joy. ## jaya jaya rAghava jaya jaya mAdhava jaya jaya tava jaya ma~Ngalam | jaya jaya sItA\-satata\-manohara jaya jaya tava shubhama~Ngalam || (paripAhi)## O Raghava, victory to you. Madhava, victory and auspiciousness to you. Ever alluring to Sita, victory to you. May all auspiciousness be yours. ## rAmakavIndra\-virachitamimaM raghupatinAyaka\-mahotsavam | paThata janA bhuvi bhajata mudA paramiha\-para\-shAshvata\-vaibhavam || (paripAhi)## May people on earth read this festive story of the hero of the Raghu dynasty, authored by Ramakavi and attain supreme and everlasting glory joyously here and hereafter. ## shlo ||vishvAmitra\-kulAbdhi\-kaustubhamaNeH shrIcholasImni sphura\- drAjashrIsahajIndra\-kalpita\-mahAgrAmastha\-vidvanmaNeH | shrIrAmasya kaveH prashastayashasaH shrImanmahAhaushaneH karNATasya kR^itissatAM hR^idi mudaM dadyAtsupadyA bhR^isham ||## Slokas May this sweet composition by the illustrious Sri Ramakavi, the Koustubha jewel in the ocean of the dynasty of Visvamitra, belonging to the glorious Hosani sect of Karnataka, the scholar-jewel living in the great village in the Chola territory, carved by Raja Sri Sahajindra (Shaji Maharaj), provide enormous cheer in the hearts of virtuous people. ## yaH shrIra~Ngapure vibhAti mahitaH shrImAn satAmagraNIH vidvanmaNDala\-maNDano nirupamaH karNATaka\-kShmApatiH | tasya prArthanayaiva rAmakavinA shrIrAmagAthAsudhA\- varSho.ayaM rachito.adhunA bhuvi sudhIhR^i\-chChAtakAnAM mude ||## This story of Rama, the shower of nectar, has been written by Ramakavi at the request of the unparalleled great and glorious king of Karnataka, the foremost among the virtuous, extolled by the assemblies of scholars, who shines in Srirangapattinam, for the cheer of the Chataka birds in the hearts of wise men. (The import is that just as Chataka bird lives only on rain drops, wise persons live on such enlightened nectarine shower of poetry). ## jayatu jagati ramyA svaikasambhAvyasAmyA bahukavijana\-mAnyA varNya\-vastvaika\-saumyA | adhigata\-shubhasItArAma\-chAritragItA sarasapada\-vinItA matkR^itA rAmagItA ||## May this Ramagita written by me, the pleasing poem describing the auspicious account of Sita and Rama, the poem which is unique and without parallel, esteemed by many poets, beautiful in that it describes that one object which deserves to be described, versed in sweet words, be victorious in this world. Sri Ramakavi combines prayer, narration of the greatness of the story of Rama, Phalasruti (listing of fruits) and Mangalaasasanam (expression of auspiciousness) in this concluding twentyfourth Ashtapadi. Like in Valmiki Ramayana, the poet says that the story of Rama would continue to attract people on earth as long as Surya and Chandra, and the earth exist. The fact that this Rama Ashtapadi by Sri Ramakavi, like its predecessor Gita Govindam, has found a lasting and coveted place in the prevailing Sampradaya Bhajan system speaks volumes for the content, presentation, inspiring devotion and sweet melody of the work. Sita Kalyanams conducted in Bhajan Paddhati incorporate this Ashtapadi lovingly. The translator believes that this effort would help many devotees of Rama in understanding and enjoying the import of this unique composition. ## iti shrImachCholadeshAgrapUjya\-vidvatsamAja\-virAjamAna\-ShAjahIndra\- puravAstavya\-hoshani\-karNATaka\-jAtIya\-vishvAmitravaMsha\-muktAphala\- shrIrAmakavikR^itA shrIrAmAShTapadI sampUrNA ||## Thus ends Sri Rama Ashtapadi by Sri Ramakavi, the pearl in the dynasty of Visvamitra, belonging to the Hosani sect of Karnataka, shining in the assembly of scholars extolled as the foremost in Choladesa, living in Shajahindrapura. ## || shubhamastu ||## Encoded and translated by P. R. Kannan (Copyrights) Proofread by P. R. Kannan, Rajani Arjun Shankar \medskip\hrule\obeylines Please send corrections to sanskrit@cheerful.com Last updated \today https://sanskritdocuments.org \end{document}