Dynasty of Emperor Raghu
|15 chapter -- 105 verses|
8hatrughna, younger brother of Rama, goes out to fight a giant. On the journey he halts for the night in Valmiki's hermitage where he learns of Seetha having given hirth to twin-sons. They are named Kusha and Lava. We are told that they were taught the Ramayana by its composer. 'l'he incident of a Shudra having transgressed his defined limits and undertaken the practising of austre penance resultcd in the untimcly death of a Brlahmana boy. This finds a prominent narration in the Canto. Rama goes to the forest, kills the unlicensed Shudra and the Brahmana boy comes to life again. Rama prepares to celebrate the Ashwamedha (horse sacrifice ) for whieh he sets loose the horse. Valmiki brings forward Sita to establishes her chastity. But Seetha prays Mother Earth to secrete her in earth's womb. Mother Earth takes Seetha in to her entrails. After some period Rama relinquishes incarnation and goes to vaikunTham.
Notes and commentary of Kishanrao Madhavarao Joglekar on this 15th canto 1.o6 MB pdf is also made available here for further reading.
कृतसीतापरित्यागः स रत्नाकरमेखलाम्।
बुभुजे पृथिवीपालः पृथिवीमेव केवलाम्॥ १५-१
kṛtasītāparityāgaḥ sa ratnākaramekhalām |
bubhuje pṛthivīpālaḥ pṛthivīmeva kevalām|| 15-1
kR^ita sItA parityAgaH sa ratnAkara mekhalAm bubhuje pR^ithivI-pAlaH pR^ithivIm eva kevalAm
15-1. kR^ita sItA parityAgaH saH pR^ithivI-pAlaH= having done, Seetha's, repudiation, he that earth-ruler Rama; ratnAkara mekhalAm kevalAm eva pR^ithivIm bubhuje= ocean, girdled, just, only, earth, he enjoyed - he enjoyed only the kingdom - rAjya-lakshmi - without taking another wife.
On abandoning Seetha that protector of the world Rama enjoyed the earth alone which had for its girdle the ocean, the depository of jewels. [15-1]
लवणेन विलुप्तेज्यास्तामिस्रेण तमभ्ययुः।
मुनयो यमुनाभाजः शरण्यम् शरणार्थिनः॥ १५-२
lavaṇena viluptejyāstāmisreṇa tamabhyayuḥ |
munayo yamunābhājaḥ śaraṇyam śaraṇārthinaḥ|| 15-2
lavaNena viluptejyAstAmisreNa tamabhyayuH |
munayo yamunAbhAjaH sharaNyam sharaNArthinaH || 15-2
lavaNena vilupte jyAH tAmisreNa tam abhyayuH munayaH yamunA-bhAjaH sharaNyam sharaNArthinaH
15-2. lavaNena tAmisreNa vilupta AjyAH= by lavaNa, a demon, deprived of, their ceremonial routine; yamunA-bhAjaH sharaNArthinaH munayaH = living about Yamuna rivers, becoming shelter seekers, the sages; sharaNyam tam abhyayuH= a shelter-giver, him - Rama, they approached.
When their sacrificial performances disturbed by a night-wanderer called lavaNa, the ascetics living on the riverbanks of Yamuna desirous of protection went to Rama who was the refuge of the distressed. [15-2]
This demon lavaNa was the son kubhInasi, the daughter of madhu. This Madhu performed severe penance by which Shiva was so highly gratified that he gave him a trident which possessed the power of turning to ashes any thing which it touched.
अवेक्ष्य रामम् ते तस्मिन्न प्रजह्रुः स्वतेजसा।
त्राणाभावे हि शापास्त्राः कुर्वन्ति तपसो व्ययम्॥ १५-३
avekṣya rāmam te tasminna prajahruḥ svatejasā |
trāṇābhāve hi śāpāstrāḥ kurvanti tapaso vyayam|| 15-3
avekShya rAmam te tasminna prajahruH svatejasA |
trANAbhAve hi shApAstrAH kurvanti tapaso vyayam || 15-3
avekShya rAmam te tasmin na prajahruH sva tejasA trANa abhAve hi shApa astrAH kurvanti tapasaH vyayam
15-3. te rAmam avekShya= they, on seeing, Rama - on throne; tasmin= on that demon; sva tejasA na prajahruH = by their own, yogic power, not, they assaulted him - with curses etc; hi= truly; trANa abhAve= saviour, in absence of; shApa astrAH kurvanti tapasaH vyayam= curse, weapon, the use, the ages, wastage of.
Beholding Rama on throne, the sages did not strike at the demon with their yogic-power; for, it is only in the absence of a protector that the curse-armed ones spend their asceticism. [15-3]
The sages arc said to acquire a certain power of injuring, nay, even destroying, by cursing anyone who does them harm, but at the same -time, at every such curse their own energy to be able to do so gets lesser and lesser; hence, they are very particular and cautious in using it up.
प्रतिशुश्राव काकुत्स्थस्तेभ्यो विघ्नप्रतिक्रियाम्।
धर्मसंरक्षणार्थेव प्रवृत्तिर्भुवि शार्ङ्गिणः॥ १५-४
pratiśuśrāva kākutsthastebhyo vighnapratikriyām |
dharmasaṁrakṣaṇārtheva pravṛttirbhuvi śārṅgiṇaḥ|| 15-4
pratishushrAva kAkutsthastebhyo vighnapratikriyAm |
dharmasa.nrakShaNArtheva pravR^ittirbhuvi shAr~NgiNaH || 15-4
pratishushrAva kAkutsthaH tebhyo vighna pratikriyAm dharma sa.nrakShaNArtheva pravR^ittiH bhuvi shAr~NgiNaH
15-4. kAkutsthaH tebhyo vighna pratikriyAm pratishushrAva= Rama, to them the sages, obstacles, countermanding, promised; bhuvi shAr~NgiNaH pravR^ittiH= on earth, an archer [Kshatriya], his conduct; dharma sa.nrakShaNArtha eva = dharma, to safeguard, alone.
The descendant of Kakutstha vouchsafed to them the removal of obstacles to their sacrifices: the appearance of an archer in the lineage of Kshatriya-s on this earth has for its object only the protection of righteousness. [15-4]
The descendant of Kakutstha vouchsafed to them the removal of obstacles to their sacrifices: the appearance of the wielder of shAranga bow, namely Vishnu, on this earth as Rama, has for its object only the protection of righteousness.
ते रामाय वधोपायमाचख्युर्विबुधद्विषः।
दुर्जयो लवणः शूली विशूलः प्रार्थ्यतामिति॥ १५-५
te rāmāya vadhopāyamācakhyurvibudhadviṣaḥ |
durjayo lavaṇaḥ śūlī viśūlaḥ prārthyatāmiti|| 15-5
te rAmAya vadhopAyamAcakhyurvibudhadviShaH |
durjayo lavaNaH shUlI vishUlaH prArthyatAmiti || 15-5
te rAmAya vadha upAyam AcakhyuH vibudha-dviShaH durjayaH lavaNaH shUlI vi+shUlaH prArthyatAm iti
15-5. te rAmAya vibudha-dviShaH vadha upAyam AcakhyuH= they the sages, to Rama, of that god-adversary lavaNa's, for elimination, an idea, they said; lavaNaH shUlI durjayaH= lavaNa, when wielding trident, becomes an unconquerable one; vi+shUlaH prArthyatAm iti= without trident, he is to be attacked, thus they said [prArth = yAchnAyA mabhiyAneca prArthanA - abhiyAnam = to proceed against, attack.
The sages also explained to Rama the means of the destruction of that enemy of the Gods-namely lavaNa, saying, 'that demon lavaNa with his trident is invincible; he must be attacked when he is without it...' [15-5]
आदिदेशाथ शत्रुघ्नम् तेषाम् क्षेमाय राघवः।
करिष्यन्निव नामास्य यथार्थमरिनिग्रहात्॥ १५-६
ādideśātha śatrughnam teṣām kṣemāya rāghavaḥ |
kariṣyanniva nāmāsya yathārthamarinigrahāt|| 15-6
AdideshAtha shatrughnam teShAm kShemAya rAghavaH |
kariShyanniva nAmAsya yathArthamarinigrahAt || 15-6
Adidesha atha shatrughnam teShAm kShemAya rAghavaH kariShyann iva nAma asya yathArtham ari nigrahAt
15-6. atha teShAm kShemAya= then, for sages, well-being; rAghavaH shatrughnam= Raghava, to Shatrughna; asya nAma ari nigrahAt yathArtham kariShyann iva= his name [Shatrughna], enemy, in forestalling, truth, to make it, as though; Adidesha= ordered.
Then Raghava directed Shatrughna to give peace and well-being to those ascetics so that Shatrughna may make his name accord with its root-meaning by the destruction of the enemies. [15-6]
यः कश्चन रघूणाम् हि परमेकः परंतपः।
अपवाद इवोत्सर्गम् व्यावर्तयितुमीश्वरः॥ १५-७
yaḥ kaścana raghūṇām hi paramekaḥ paraṁtapaḥ |
apavāda ivotsargam vyāvartayitumīśvaraḥ|| 15-7
yaH kashcana raghUNAm hi paramekaH para.ntapaH |
apavAda ivotsargam vyAvartayitumIshvaraH || 15-7
yaH kashcana raghUNAm hi param ekaH para.ntapaH apavAda iva utsargam vyAvartayitum IshvaraH
15-7. hi= why because; para.ntapaH= enemy-assaulter; raghUNAm yaH kashcana = among Raghu-s descendents, he who is, someone; ekaH= one is enough; apavAda utsargam iva= an exception, of a general rule, as with; param vyAvartayitum IshvaraH= to enemy, turn back, capable one.
For, any single enemy-assaulter from the dynasty of Raghu is enough to overcome a pack of enemies, like one grammatical exception barring many a general rule; hence Shatrughna is given this errand. [15-7]
अग्रजेन प्रयुक्ताशीस्ततो दाशरथी रथी।
ययौ वनस्थलीः पश्यन्पुष्पिताः सुरभीरभीः॥ १५-८
agrajena prayuktāśīstato dāśarathī rathī |
yayau vanasthalīḥ paśyanpuṣpitāḥ surabhīrabhīḥ|| 15-8
agrajena prayuktAshIstato dAsharathI rathI |
yayau vanasthalIH pashyanpuShpitAH surabhIrabhIH || 15-8
agrajena prayukta AshIH tataH dAsharathI rathI yayau vanasthalIH pashyan puShpitAH surabhIH abhIH
15-8. tataH agrajena prayukta AshIH= then, by bother, given, blessings; rathI= taking a chariot; abhIH dAsharathI= dauntless, Shatrughna; puShpitAH surabhIH vanasthalIH pashyan yayau= flowered, fragrant, woodlands, on seeing, journeyed.
Then the dauntless son of Dasharatha, Shatrughna, who had received benediction pronounced by his elder brother Rama, went on his journey riding a chariot, viewing the forest glades which, being in blossom, were spreading fragrance. [15-8]
रामादेशादनुगता सेना तस्यार्थसिद्धये।
पश्चादध्यनार्थस्य धातोरधिरिवाभवत्॥ १५-९
rāmādeśādanugatā senā tasyārthasiddhaye |
paścādadhyanārthasya dhātoradhirivābhavat|| 15-9
rAma AdeshAt anugatA senA tasya artha siddhaye pashcAt adhyanArthasya dhAtoH adhiH iva abhavat
15-9. rAma AdeshAt anugatA senA= by Rama's, order, followed, army; tasya= to Shatrughna; adhyanArthasya= for accomplishing his object; dhAtoH pashcAt adhiH iva= to too of word, a prefix athi, as with; artha siddhaye abhavat= to derive meaning, it became.
The army accompanied Shatrughna according to the order of Rama proved useful to him for the accomplishment of his object just as the prefix athi, though not necessary, becomes useful in the case of the root j~na which means 'to learn', only to signify the meaning of that word.
The simile in the second half of the stanza though pedantic is appropriate inasmuch as the preposition athi though coming before the root j~na is not an absolute necessity since the root by itself even without the preposition means 'to learn' - according to Patanjali.
आदिष्टवर्त्मा मुनिभिः स गच्छंस्तपसाम् वरः।
विरराज रथप्रष्ठैर्वालखिल्यैरिवांशुमान्॥ १५-१०
ādiṣṭavartmā munibhiḥ sa gacchaṁstapasām varaḥ |
virarāja rathapraṣṭhairvālakhilyairivāṁśumān|| 15-10
AdiShTavartmA munibhiH sa gacCha.nstapatAm varaH |
virarAja rathapraShThairvAlakhilyairivA.nshumAn || 15-10
AdiShTa vartmA munibhiH sa gacCha.n tapasAm varaH virarAja ratha praShThaiH vAlakhilyaiH iva a.nshumAn
15-10. ratha praShThaiH munibhiH AdiShTa vartmA gacChan = chariot, before, by sages, showing, the path, while going; tapatAm varaH sa= among resplendent, the best, he that Shatrughna; vAlakhilyaiH a.nshumAn iva= with sages called vAlakhilyA-s proceeding in front, Sun, as with; virarAja= shone forth.
While the sages proceeding ahead of the chariot showing the path, that Shatrughna the best among the resplendent shone forth like Sun preceded by vAlakhilya sages. [15-10]
तस्य मार्गवशादेका बभूव वसतिर्यतः।
रथस्वनोत्कण्ठमृगे वाल्मीकीये तपोवने॥ १५-११
tasya mārgavaśādekā babhūva vasatiryataḥ |
rathasvanotkaṇṭhamṛge vālmīkīye tapovane|| 15-11
tasya mArgavashAdekA babhUva vasatiryataH |
rathasvanotkaNThamR^ige vAlmIkIye tapovane || 15-11
tasya mArga vashAt ekA babhUva vasatiH yataH ratha svana utkaNTha mR^ige vAlmIkIye tapovane
15-11. yataH tasya mArga vashAt= while going, his, in the course of road; ratha svana utkaNTha mR^ige= by chariots', noise, with out-stretched necks, deer [stood there]; vAlmIkIye tapovane= about Valmiki's, woodlands; ekA vasatiH babhUva = one, night [encampment], bechanced.
In the course of his travel he had to encamp in the hermitage of Valmiki for a night's stay, for that hermitage is on the way, wherein the deer stood with outstretched necks at the sound of the chariots. [15-11]
तमृषिः पूजयामास कुमारम् क्लान्तवाहनम्।
tamṛṣiḥ pūjayāmāsa kumāram klāntavāhanam |
tapaḥprabhāvasiddhābhirviśeṣapratipattibhiḥ || 15-12
tamR^iShiH pUjayAmAsa kumAram klAntavAhanam |
tam R^iShiH pUjayAmAsa kumAram klAnta vAhanam tapaH prabhAva siddhAbhiH visheSha pratipattibhiH
15-12. klAnta vAhanam tam kumAram= fatigued, one with such horses, him, the young prince - Shatrughna; R^iShiH= sage Valmiki; tapaH prabhAva siddhAbhiH visheSha pratipattibhiH= by ascesis, power, created, special, arrangements; pUjayAmAsa = gave hospitality.
The sage Valmiki gave hospitality by means of special respectful arrangements gained through his power of ascesis to that prince Shatrughna whose horses were fatigued. [15-12]
तस्यामेवास्य यामिन्यामन्तर्वन्ती प्रजावती।
सुतावसूत संपन्नौ कोशदण्डाविव क्षितिः॥ १५-१३
tasyāmevāsya yāminyāmantarvantī prajāvatī |
sutāvasūta saṁpannau kośadaṇḍāviva kṣitiḥ|| 15-13
tasyAmevAsya yAminyAmantarvantI prajAvatI |
sutAvasUta sa.npannau koshadaNDAviva kShitiH || 15-13
tasyAm eva asya yAminyAm antarvantI prajAvatI sutau asUta sa.npannau koshadaNDau iva kShitiH
15-13. tasyAm eva yAminyAm= in that, only, night; antarvantI asya prajAvatI= pregnant one, his - Shatrughna's, sister-in-law - Seetha; kShitiH= earth [delivers]; sa.npannau kosha daNDau iva= flourishing treasure, and army, as with; sutau asUta= two sons, she delivered.
That same night his brother's wife Seetha who had been pregnant gave birth to two glorious sons just as the earth gives both viz. flourishing treasure and a perfect army. [15-13]
संतानश्रवणाद्भ्रातुः सौमित्रिः सौमनस्यवान्।
प्राञ्जलिर्मुनिमामन्त्र्य प्रातर्युक्तरथो ययौ॥ १५-१४
saṁtānaśravaṇādbhrātuḥ saumitriḥ saumanasyavān |
prāñjalirmunimāmantrya prātaryuktaratho yayau|| 15-14
sa.ntAnashravaNAdbhrAtuH saumitriH saumanasyavAn |
prA~njalirmunimAmantrya prAtaryuktaratho yayau || 15-14
sa.ntAna shravaNAt bhrAtuH saumitriH saumanasyavAn prA~njaliH munim Amantrya prAtaH yukta ratho yayau
15-14. bhrAtuH sa.ntAna shravaNAt= his elder brother's, getting children, on hearing; saumanasyavAn= becoming highly gladdened; saumitriH= Shatrughna; prAtaH yukta rathaH in morning, readied, chariot; prA~njaliH munim Amantrya yayau= with palmfold, to sage, bidding farewell, went away.
On hearing of the birth of the sons of his brother, Shatrughna was highly gratified; next day morning getting his chariot ready and seeking the permission of the sage with palmfold he left the hermitage. [15-14]
स च प्राप मधूपघ्नम् कुम्भीनस्याश्च कुक्षिजः।
वनात्करमिवादाय सत्त्वराशिमुपस्थितः॥ १५-१५
sa ca prāpa madhūpaghnam kumbhīnasyāśca kukṣijaḥ |
vanātkaramivādāya sattvarāśimupasthitaḥ || 15-15
sa ca prApa madhUpaghnam kumbhInasyAshca kukShijaH |
vanAtkaramivAdAya sattvarAshimupasthitaH || 15-15
sa ca prApa madhUpaghnam kumbhInasyAH ca kukShijaH vanAt karam iva AdAya sattva rAshim upasthitaH
15-15. sa ca madhUpaghnam prApa = he, also, reached, madhUpaghna - the place of lavaNa asura, he reached; kumbhInasyAH kukShijaH ca = kumbhInasya, womb-born one - lavaNa; vanAt karam iva= from, forest, tax, as with; sattva rAshim AdAya= animals, a heap of, on gathering; upasthitaH= he was present.
Shatrughna also reached madhupaghna, the place of lavaNa asura: and there arrived at the same time he who was born of the womb of kumbhinasi gathering a heap of animals as if it was the tax gathered from the forest. [15-15]
धूमधूम्रो वसागन्धी ज्वालाबभ्रुशिरोरुहः।
क्रव्याद्गणपरीवारश्चिताग्निरिव जंगमः॥ १५-१६
dhūmadhūmro vasāgandhī jvālābabhruśiroruhaḥ |
kravyādgaṇaparīvāraścitāgniriva jaṁgamaḥ || 15-16
dhUmadhUmro vasAgandhI jvAlAbabhrushiroruhaH |
kravyAdgaNaparIvArashcitAgniriva ja.ngamaH || 15-16
dhUma dhUmraH vasA gandhI jvAlA babhruH hiroruhaH kravyAt gaNa parIvAraH citAgniH iva ja.ngamaH
15-16. dhUma dhUmraH= grey like smoke; vasA gandhI= stinking with the smell of fat; jvAlA babhruH hiroruhaH= hair tawny like flames of fire; kravyAt gaNa parIvAraH= devourers of raw flesh, by a host of, followed by; ja.ngamaH citAgniH iva = mobile, funeral fire, as with.
Grey like smoke, stinking with the smell of fat, having hair tawny like flames of fire, and followed by a host of devourers of raw flesh, he looked as if he were a mobile funeral pyre with its grey smoke, having tawny hair-like flames hovered upon by vultures. [15-16]
अपशूलम् तमासाद्य लवणम् लक्ष्मणानुजः।
रुरोध संमुखीनो हि जयो रन्ध्रप्रहारिणाम्॥ १५-१७
apaśūlam tamāsādya lavaṇam lakṣmaṇānujaḥ |
rurodha saṁmukhīno hi jayo randhraprahāriṇām|| 15-17
apashUlam tamAsAdya lavaNam lakShmaNAnujaH |
rurodha sa.nmukhIno hi jayo randhraprahAriNAm || 15-17
apashUlam tam AsAdya lavaNam lakShmaNa anujaH rurodha sa.nmukhInaH hi jayaH randhra prahAriNAm
15-17. lakShmaNa anujaH= Shatrughna; apa+shUlam tam lavaNam AsAdya rurodha= one without spear, him, lavaNa, reached, and confronted; randhra prahAriNAm= who strike at the weak points [of an enemy]; jayaH= victory; sa.nmukhInaH hi = will be in full front, indeed.
Confronting lavaNa-asura when he is without his spear, Shatrughna attacked him: success will be self-manifest to those who strike at the weak points of an enemy. [15-17]
The following is a yugmam.
नातिपर्याप्तमालक्ष्य मत्कुक्षेरद्य भोजनम्।
दिष्ट्या त्वमसि मे धात्रा भीतेनेवोपपादितः॥ १५-१८
इति संतर्ज्य शत्रुघ्नम् राक्षसस्तज्जिघांसया।
प्रांशुमुत्पाटयामास मुस्तास्तम्बमिव द्रुमम्॥ १५-१९
nātiparyāptamālakṣya matkukṣeradya bhojanam |
diṣṭyā tvamasi me dhātrā bhītenevopapāditaḥ|| 15-18
iti saṁtarjya śatrughnam rākṣasastajjighāṁsayā |
prāṁśumutpāṭayāmāsa mustāstambamiva drumam|| 15-19
nAtiparyAptamAlakShya matkukSheradya bhojanam |
diShTyA tvamasi me dhAtrA bhItenevopapAditaH || 15-18
iti sa.ntarjya shatrughnam rAkShasastajjighA.nsayA |
prA.nshumutpATayAmAsa mustAstambamiva drumam || 15-19
na ati paryAptam AlakShya mat kukSheH adya bhojanam diShTyA tvam asi me dhAtrA bhItena iva upapAditaH iti sa.ntarjya shatrughnam rAkShasaH tat jighA.nsayA prA.nshum utpATayAmAsa mustA stambam iva drumam
15-18, 19. rAkShasaH= that demon lavaNa; adya mat kukSheH bhojanam na ati paryAptam AlakShya = today, to my stomach, food, insufficient, seeing [that insufficiency]; bhItena iva dhAtrA= scared, as if, by Creator Brahma; diShTyA= as godsend; me tvam upapAditaH asi= for me, you, are sent; iti= in this way talking; shatrughnam sa.ntarjya= Shatrughna, by scaring; tat jighA.nsayA= him, to kill; prA.nshum drumam= a very tall, tree; mustA stambam iva= a handful of grass, as with; utpATayAmAsa = started to uproot.
"Over-sufficient food has not been obtained today for my belly; it is good that the Creator Brahma out of his fright for me sent you as an eatable of mine..." thus threatening Shatrughna, that lavaNa asura rooted up a tree just as if it were a knot of grass with a desire to kill him. [15-18, 19]
गात्रम् पुष्परजः प्राप न शाखी नैरृतेरितः॥ १५-२०
saumitrerniśitairbāṇairantarā śakalīkṛtaḥ |
gātram puṣparajaḥ prāpa na śākhī nairṛteritaḥ|| 15-20
saumitrernishitairbANairantarA shakalIkR^itaH |
gAtram puShparajaH prApa na shAkhI nairR^iteritaH || 15-20
saumitreH nishitaiH bANaiH antarA shakalI kR^itaH gAtram puShpa rajaH prApa na shAkhI nairR^ita iritaH
15-20. nairR^ita iritaH shAkhI antarA nishitaiH bANaiH shakalI kR^itaH= by demon, hurled, trees, in mid air, with sharp, arrows, having been splintered; saumitreH gAtram na prApa= to Shatrughna's, body, [that tree] did not reach; [but]; puShpa rajaH prApa= flowers, pollen, reached.
When the sharp arrows of Shatrughna splintered the tree hurled by the demon in the mid air itself, it did not hit Shatrughna, but the pollen of its flowers alone fell on him. [15-20]
विनाशात्तस्य वृक्षस्य रक्षस्तस्मै महोपलम्।
प्रजिघाय कृतान्तस्य मुष्टिम् पृथगिव स्थितम्॥ १५-२१
vināśāttasya vṛkṣasya rakṣastasmai mahopalam |
prajighāya kṛtāntasya muṣṭim pṛthagiva sthitam|| 15-21
vinAshAttasya vR^ikShasya rakShastasmai mahopalam |
prajighAya kR^itAntasya muShTim pR^ithagiva sthitam|| 15-21
vinAshAt tasya vR^ikShasya rakShaH tasmai mahA upalam prajighAya kR^itAntasya muShTim pR^ithak iva sthitam
15-21. rakShaH tasya vR^ikShasya vinAshAt= demon, that, tree, when destructed; mahA upalam= a great stone; pR^ithak sthitam kR^itAntasya muShTim iva= separately, available, Yama's, fist, as with - that stone; tasmai prajighAya = on Shatrughna, hurled.
When that tree hurled by the demon had been destructed thus, the demon hurled a huge boulder which was, as it were, the fist of the God of Death separately available from his physique. [15-21]
ऐन्द्रमस्त्रमुपादाय शत्रुघ्नेन स ताडितः।
सिकतात्वादपि परम् प्रपेदे परमाणुताम्॥ १५-२२
aindramastramupādāya śatrughnena sa tāḍitaḥ |
sikatātvādapi param prapede paramāṇutām|| 15-22
aindramastramupAdAya shatrughnena sa tADitaH |
sikatAtvAdapi param prapede paramANutAm || 15-22
aindram astram upAdAya shatrughnena sa tADitaH sikatAtvAt api param prapede paramANutAm
15-22. saH= that boulder; shatrughnena aindram astram upAdAya tADitaH san= by Shatrughna, Indra's, missile, on taking, when hit; sikatAtvAt api param= than sand particles, even, much small; paramANutAm= atomicity; prapede= that boulder got.
When Shatrughna struck that boulder with Indra's missile it is pulverised to atomicity finer than even that of sand. [15-22]
तमुपाद्रवदुद्यम्य दक्षिणम् दोर्निशाचरः।
एकताल इवोत्पातपवनप्रेरितो गिरिः॥ १५-२३
tamupādravadudyamya dakṣiṇam dorniśācaraḥ |
ekatāla ivotpātapavanaprerito giriḥ|| 15-23
tamupAdravadudyamya dakShiNam dornishAcaraH |
ekatAla ivotpAtapavanaprerito giriH || 15-23
tam upAdravat udyamya dakShiNam doH nishAcaraH eka tAla iva utpAta pavana preritaH giriH
15-23. nishAcaraH dakShiNam doH udyamya= that demon, right, hand, on rising up; eka tAla = that has one toddy tree - mountain; utpAta pavana preritaH giriH iva= by portentous, storm, set in motion, a mountain, as with; tam upAdravat= to Shatrughna, rushed.
The night-wanderer rushed at Shatrughna with his right arm uplifted and therefore appeared like a mountain with a single palm-tree, where the entire mass of that mountain was set in motion by a portentous storm. [15-23]
कार्ष्णेन पत्रिणा शत्रुः स भिन्नहृदयः पतन्।
अनिनाय भुवः कम्पम् जहाराश्रमवासिनाम्॥ १५-२४
kārṣṇena patriṇā śatruḥ sa bhinnahṛdayaḥ patan |
anināya bhuvaḥ kampam jahārāśramavāsinām|| 15-24
kArShNena patriNA shatruH sa bhinnahR^idayaH patan |
aninAya bhuvaH kampam jahArAshramavAsinAm || 15-24
kArShNena patriNA shatruH sa bhinna hR^idayaH patan aninAya bhuvaH kampam jahAra Ashrama vAsinAm
15-24. saH shatruH= that, enemy; kArShNena patriNA bhinna hR^idayaH patan= with nArAyaNa astra, as arrow, splintered, heart, while falling; bhuvaH kampam aninAya= to earth, tremor, he caused; yet; Ashrama vAsinAm kampam jahAra= hermitage, dwellers, tremors, he removed.
When Shatrughna splintered his heart of with nArAyaNa missile, that enemy fell causing tremors to earth; yet his fall removed the tremors so far caused in the hearts of sages. [15-24]
वयसाम् पङ्क्तयः पेतुर्हतस्योपरि विद्विषः।
तत्प्रतिद्वन्द्विनो मूर्ध्नि दिव्याः कुसुमवृष्टयः॥ १५-२५
vayasām paṅktayaḥ peturhatasyopari vidviṣaḥ |
tatpratidvandvino mūrdhni divyāḥ kusumavṛṣṭayaḥ|| 15-25
vayasAm pa~NktayaH peturhatasyopari vidviShaH |
tatpratidvandvino mUrdhni divyAH kusumavR^iShTayaH || 15-25
vayasAm pa~NktayaH petuH hatasya upari vidviShaH tat pratidvandvinaH mUrdhni divyAH kusuma vR^iShTayaH
15-25. hatasya vidviShaH upari= on dead one, enemy's, on body; vayasAm pa~NktayaH petuH= crows, rows, have fallen; tat pratidvandvinaH mUrdhni divyAH kusuma vR^iShTayaH petuH= on his, rival combatant's, on head, divine, flower, showers, fell.
Crowds of crows descended on the body dead demon while heavenly showers of flowers on the head of his adversary. [15-25]
स हत्वा लवणम् वीरस्तदा मेने महौजसः।
भ्रातुः सोदर्यमात्मानमिन्द्रजिद्वधशोभिनः॥ १५-२६
sa hatvā lavaṇam vīrastadā mene mahaujasaḥ |
bhrātuḥ sodaryamātmānamindrajidvadhaśobhinaḥ|| 15-26
sa hatvA lavaNam vIrastadA mene mahaujasaH |
bhrAtuH sodaryamAtmAnamindrajidvadhashobhinaH || 15-26
sa hatvA lavaNam vIraH tadA mene mahaujasaH bhrAtuH sodaryam AtmAnam indrajit vadha shobhinaH
15-26. sa vIraH lavaNam hatvA= he, the valiant one, lavaNa-asura, having killed; tadA= then; AtmAnam= for himself; mahaujasaH indrajit vadha shobhinaH bhrAtuH= great valiant one, who by Indrajit's, elimination, shining forth, such a brother - Lakshmana's; sodaryam= born of the same womb - real brother of; mene= considered himself.
That hero Shatrughna after having killed lavaNa-asura considered himself as real younger brother of puissant Lakshmana who shone with the glory of eliminating Indrajit. [15-26]
तस्य संस्तूयमानस्य चरितार्थैस्तपस्विभिः।
शुशुभे विक्रमोदग्रम् व्रीडयावनतम् शिरः॥ १५-२७
tasya saṁstūyamānasya caritārthaistapasvibhiḥ |
śuśubhe vikramodagram vrīḍayāvanatam śiraḥ|| 15-27
tasya sa.nstUyamAnasya caritArthaistapasvibhiH |
shushubhe vikramodagram vrIDayAvanatam shiraH || 15-27
tasya sa.nstUyamAnasya caritArthaiH tapasvibhiH shushubhe vikrama udagram vrIDayA avanatam shiraH
15-27. caritArthaiH tapasvibhiH sa.nstUyamAnasya= object accomplished, by sages, while being eulogised; tasya vikrama udagram= his, by valour, upright - head of Shatrughna; vrIDayA avanatam shiraH= now by bashfulness, bent down, his head; shushubhe= shone forth.
He gracefully held his head high by his heroic deed; when the object-accomplished hermits eulogised him he modestly bent it down; even then it looked more graceful. [15-27]
उपकूलम् च कालिन्द्याः पुरीम् पौरुषभूषणः।
निर्ममे निर्ममोऽर्थेषु मथुराम् मधुराकृतिः॥ १५-२८
upakūlam ca kālindyāḥ purīm pauruṣabhūṣaṇaḥ |
nirmame nirmamo'rtheṣu mathurām madhurākṛtiḥ|| 15-28
upakUlam sa kAlindyAH purIm pauruShabhUShaNaH |
nirmame nirmamo.artheShu mathurAm madhurAkR^itiH || 15-28
upakUlam sa kAlindyAH purIm pauruSha-bhUShaNaH nirmame nirmamaH artheShu mathurAm madhura AkR^itiH
15-28. pauruSha-bhUShaNaH= valour, as his ornament; artheShu nirmamaH= indifferent to worldly objects; madhura AkR^itiH= one having a charming form; saH = such Shatrughna; kAlindyAH upakUlam mathurAm purIm nirmame= on kAlindi [Jamna], riverbank, Mathura, city, he built.
Shatrughna whose form is charming who was indifferent to worldly objects, and whose ornament was valour erected the city of Mathura on the banks of the River Jamna. [15-28]
या सौराज्यप्रकाशाभिर्बभौ पौरविभूतिभिः।
स्वर्गाभिष्यन्दवमनम् कृत्वेवोपनिवेशिता॥ १५-२९
yā saurājyaprakāśābhirbabhau pauravibhūtibhiḥ |
svargābhiṣyandavamanam kṛtvevopaniveśitā|| 15-29
yA saurAjyaprakAshAbhirbabhau pauravibhUtibhiH |
svargAbhiShyandavamanam kR^itvevopaniveshitA || 15-29
yA saurAjya prakAshAbhiH babhau paura vibhUtibhiH svarga abhiShyanda vamanam kR^itA iva upaniveshitA
15-29. yA= which Mathura city; saurAjya prakAshAbhiH= with a good king, shone forth; paura vibhUtibhiH= with citizens, amenities for; svarga abhiShyanda vamanam kR^itA upaniveshitA iva= heaven, surplus population, brought here, as with; babhau= shone forth.
In consequence of the prosperity of its citizens with all possible amenities resulting from his benign rule, that city Mathura appeared as if it had been populated by the surplus population brought from Heaven. [15-29]
तत्र सौधगतः पश्यन्यमुनाम् चक्रवाकिनीम्।
हेमभक्तिमतीम् भूमेः प्रवेणीमिव पिप्रिये॥ १५-३०
tatra saudhagataḥ paśyanyamunām cakravākinīm |
hemabhaktimatīm bhūmeḥ praveṇīmiva pipriye|| 15-30
tatra saudhagataH pashyanyamunAm cakravAkinIm |
hemabhaktimatIm bhUmeH praveNImiva pipriye || 15-30
tatra saudhagataH pashyan yamunAm cakravAkinIm hema bhakti matIm bhUmeH praveNIm iva pipriye
15-30. tatra saudhagataH pashyan yamunAm= there, from upstairs, while seeing, River Yamuna; cakravAkinIm= which is with waterfowls; hema bhakti matIm= with golden flake-like ornaments; bhUmeH praveNIm iva= earth's, long braid, as with; pipriye= he gladdened.
There, looking at the river Yamuna from the upstairs of palace he was highly pleased to see the river with chaklravAka birds on her, which, in consequence, appeared as if she were the braid of hair of the Earth decorated with golden studs. [15-30]
सखा दशरथस्यापि जनकस्य च मन्त्रकृत्।
संचस्कारोभयप्रीत्या मैथिलेयौ यथाविधि॥ १५-३१
sakhā daśarathasyāpi janakasya ca mantrakṛt |
saṁcaskārobhayaprītyā maithileyau yathāvidhi|| 15-31
sakhA dasharathasyApi janakasya ca mantrakR^it |
sa.ncaskArobhayaprItyA maithileyau yathAvidhi || 15-31
sakhA dasharathasya api janakasya ca mantra-kR^it sa.ncaskAra ubhaya prItyA maithileyau yathAvidhi
`5-31. dasharathasya janakasya ca sakhA= to Dasharatha, to Janaka, also, a friend; mantra-kR^it api= Valmiki; ubhaya prItyA= out of regard for both; maithileyau= to the sons of Maithili; yathAvidhi = with proper rules, purificatory ceremonies; sa.ncaskAra= got performed.
That expounder of the hymns, namely Valmiki, being the friend of Dasharatha as well as of Janaka, out of regard for both, procedurally performed purificatory ceremonies with regard to both the sons of Maithili. [15-31]
स तौ कुशलवोन्मृष्टगर्भक्लेदौ तदाख्यया।
कविः कुशलवावेव चकार किल नामतः॥ १५-३२
sa tau kuśalavonmṛṣṭagarbhakledau tadākhyayā |
kaviḥ kuśalavāveva cakāra kila nāmataḥ|| 15-32
sa tau kushalavonmR^iShTagarbhakledau tadAkhyayA |
kaviH kushalavAveva cakAra kila nAmataH || 15-32
sa tau kusha lava unmR^iShTa garbha kledau tat AkhyayA kaviH kusha lavau eva cakAra kila nAmataH
15-32. saH kaviH= that poet Valmiki; kusha lava unmR^iShTa= with darbha grass, with the hair of cow's tail, wiped off; garbha kledau= moisture after delivery; tau tat AkhyayA eva nAmataH = them two, with those, only, with names; kusha lavau = kusha, lava, only; cakAra kila= made, they say.
Verily the poet gave the names Kusha and Lava to the two sons of Seetha from the names of the wiping materials, namely kusha grass and the hair of the tuft of the cow's tail, since the infants had been wiped of the post delivery uterine moisture by means of those two materials. [15-32]
साङ्गम् च वेदमध्याप्य किंचिदुत्क्रान्तशैशवौ।
स्वकृतिम् गापयामास कविप्रथमपद्धतिम्॥ १५-३३
sāṅgam ca vedamadhyāpya kiṁcidutkrāntaśaiśavau |
svakṛtim gāpayāmāsa kaviprathamapaddhatim|| 15-33
sA~Ngam ca vedamadhyApya ki.ncidutkrAntashaishavau |
svakR^itim gApayAmAsa kaviprathamapaddhatim || 15-33
sa a~Ngam ca vedam adhyApya ki.ncit utkrAnta shaishavau sva kR^itim gApayAmAsa kavi prathama paddhatim
15-33. ki.ncit utkrAnta shaishavau= a little, after, infancy; sa a~Ngam ca vedam adhyApya= with ancillaries, Veda, on teaching; kavi prathama paddhatim= the first guiding principle [to all poets, namely Ramayana]; sva kR^itim= himself, wrote; gApayAmAsa= made them to sing.
No sooner had the boys come out of the stage of infancy than Valmiki taught them the Vedas with their ancillaries, and then made them chant his own composition rAmAyaNa which was the first guiding principle for all later time poets. [15-33]
रामस्य मधुरम् वृत्तम् गायन्तो मातुरग्रतः।
तद्वियोगव्यथाम् किंचिच्छिथिलीचक्रतुः सुतौ॥ १५-३४
rāmasya madhuram vṛttam gāyanto māturagrataḥ |
tadviyogavyathām kiṁcicchithilīcakratuḥ sutau|| 15-34
rAmasya madhuram vR^ittam gAyanto mAturagrataH |
tadviyogavyathAm ki.ncicChithilIcakratuH sutau || 15-34
rAmasya madhuram vR^ittam gAyantau mAtuH agrataH tat viyoga vyathAm ki.ncit shithilI cakratuH sutau
15-34. tau sutau= those two sons; rAmasya vR^ittam= Rama's, legend; mAtuH agrataH= in mother's, presence; madhuram gAyantau= while beautifully, singing; tat viyoga vyathAm= his, separation, grief of; ki.ncit shithilI cakratuH = a little, reduction, they made.
Singing the pleasant legend of Rama before their mother the two sons slightly lessened her grief of separation from Rama. [15-34]
तद्योगात्पतिवत्नीषु पत्नीष्वासन्द्विसूनवः॥ १५-३५
itare'pi raghorvaṁśyāstrayastretāgnitejasaḥ |
tadyogātpativatnīṣu patnīṣvāsandvisūnavaḥ || 15-35
itare.api raghorva.nshyAstrayastretAgnitejasaH |
tadyogAtpatipatnIShu patnIShvAsandvisUnavaH || 15-35
itare api raghoH va.nshyAH trayaH treta agni tejasaH tat yogAt patipatnIShu patnIShu Asan dvi sUnavaH
15-35. raghoH va.nshyAH= of Raghu's, dynasty; treta agni tejasaH= those like triple fires in resplendence; itare trayaH api= the other, three, also; tat yogAt patipatnIShu patnIShu= joining their husband-devote wives; dvi sUnavaH Asan= two sons [each], they got.
The other three scions of the race of Raghu, namely Lakshmana, Bharata, Shatrughna, who were as resplendent as the triple sacred fires, became the fathers, each begetting two sons on their wives who were pre-eminent 'as wives' by being married to them. [15-35]
शत्रुघातिनि शत्रुघ्नः सुबाहौ च बहुश्रुते।
मथुराविदिशे सून्वोर्निदधे पूर्वजोत्सुकः॥ १५-३६
śatrughātini śatrughnaḥ subāhau ca bahuśrute |
mathurāvidiśe sūnvornidadhe pūrvajotsukaḥ|| 15-36
shatrughAtini shatrughnaH subAhau ca bahushrute |
mathurAvidishe sUnvornidadhe pUrvajotsukaH || 15-36
shatrughAtini shatrughnaH subAhau ca bahushrute mathura vidishe sUnvoH nidadhe pUrvaja utsukaH
15-36. pUrvaja utsukaH= [to be with] elder brother, one who is anxious; shatrughnaH = such Shatrughna; bahushrute shatrughAtini = highly learned, shatru-ghAtini; subAhau ca= another son called su-bAhu; mathura vidishe = in Mathura and in Vidisha kingdoms; sUnvoH nidadhe= his sons, he established.
After completing his mission in Mathura city, Shatrughna, being anxious to remain near his elder brother Rama, conferred the kingdoms of Mathura and Vidisha on his two sons, the highly learned bahu-shruta and enemy-eliminator subahu. [15-36]
भूयस्तपोव्ययो मा भूद्वाल्मीकेरिति सोऽत्यगात्।
bhūyastapovyayo mā bhūdvālmīkeriti so'tyagāt |
bhUyastapovyayo mA bhUdvAlmIkeriti so.atyagAt |
maithilItanayodgItaniHspandamR^igamAshramam || 15-37
bhUyaH tapaH vyayaH mA bhUt vAlmIkeH iti saH atyagAt maithilI tanaya udgIta niHspanda mR^igam Ashramam
15-37. saH= he that Shatrughna; maithilI tanaya udgIta niHspanda mR^igam = by Seetha's, sons, singing, remained attentive, deer; vAlmIkeH Ashramam= Valmiki's, in such a hermitage; bhUyaH tapaH vyayaH mA bhUt iti= again, ascesis, wastage [disturbance], let not, be there, thus thinking; atyagAt = passed by.
Shatrughna passed by Valmiki's hermitage without entering it, thinking that there should be no disturbance to the ascesis of its inmates upon his arrival, where by then the deer stood attentive over the songs chanted by the sons of Maithili. [15-37]
वशी विवेश चायोध्याम् रथ्यसंस्कारशोभिनीम्।
लवणस्य वधात्पौरैरीक्षितोऽत्यन्तगौरवम्॥ १५-३८
vaśī viveśa cāyodhyām rathyasaṁskāraśobhinīm |
lavaṇasya vadhātpaurairīkṣito'tyantagauravam|| 15-38
vashI vivesha cAyodhyAm rathyasa.nskArashobhinIm |
lavaNasya vadhAtpaurairIkShito.atyantagauravam || 15-38
vashI vivesha ca ayodhyAm rathya sa.nskAra shobhinIm lavaNasya vadhAt pauraiH IkShitaH atyanta gauravam
15-38. vashI= that self-controlled one Shatrughna; lavaNasya vadhAt= lavaNa-asura, by the elimination; pauraiH atyanta gauravam IkShitaH san= by people, with high, respect, one who is being glanced; rathya sa.nskAra shobhinIm ayodhyAm= streets, beautified, and shining forth, such Ayodhya; vivesha ca = he entered, also.
That self-controlled one Shatrughna entered Ayodhya whose streets had been beautified with ornamentation and whose citizens gazed upon him with great admiration for his elimination of lavaNa-asura. [15-38]
स ददर्श सभामध्ये सभासद्भिरुपस्थितम्।
रामम् सीतापरित्यागादसामान्यपतिम् भुवः॥ १५-३९
sa dadarśa sabhāmadhye sabhāsadbhirupasthitam |
rāmam sītāparityāgādasāmānyapatim bhuvaḥ|| 15-39
sa dadarsha sabhAmadhye sabhAsadbhirupasthitam |
rAmam sItAparityAgAdasAmAnyapatim bhuvaH || 15-39
sa dadarsha sabhA madhye sabhAsadbhiH upasthitam rAmam sItA parityAgAt a+sAmAnya patim bhuvaH
15-39. sa sabhA madhye sabhAsadbhiH upasthitam= he that Shatrughna, assembly, in midst, with courtiers, who is sitting; sItA parityAgAt bhuvaH a+sAmAnya patim= owing to abandoning Seetha, for world, an uncommon king; rAmam dadarsha = such Rama, he saw.
He beheld the uncommon husband Rama, for he preferred kingdom-wife at the cost of wedded wife, seated in the midst of assembly and respectfully waited upon by it. [15-39]
कालनेमिवधात्प्रीतस्तुराषाडिव शार्ङ्गिणम्॥ १५-४०
tamabhyanandatpraṇatam lavaṇāntakamagrajaḥ |
kālanemivadhātprītasturāṣāḍiva śārṅgiṇam|| 15-40
tamabhyanandatpraNatam lavaNAntakamagrajaH |
kAlanemivadhAtprItasturAShADiva shAr~NgiNam || 15-40
tam abhyanandat praNatam lavaNa antakam agrajaH kAlanemi vadhAt prItaH turAShAT iva shAr~NgiNam
15-40. agrajaH= elder brother Rama; lavaNa antakam praNatam tam= lavaNa-asura, eliminator, now prostrating before Rama, him - Shatrughna; kAlanemi vadhAt prItaH turAShAT shAr~NgiNam iva= of kAla-nemi, by his elimination, Indra, to Vishnu, as with; abhyanandat [abhi+anandat] = greeted.
The elder brother Rama congratulated that destroyer of lavaNa-asura, namely Shatrughna, who was bowing before him, just as Indra did to Vishnu, when pleased by the killing of demon kAla-nemi by the latter. [15-40]
स पृष्टः सर्वतो वार्तमाख्यद्राज्ञे न संततिम्।
प्रत्यर्पयिष्यतः काले कवेराद्यस्य शासनात्॥ १५-४१
sa pṛṣṭaḥ sarvato vārtamākhyadrājñe na saṁtatim |
pratyarpayiṣyataḥ kāle kaverādyasya śāsanāt|| 15-41
sa pR^iShTaH sarvato vArtamAkhyadrAdnye na sa.ntatim |
pratyarpayiShyataH kAle kaverAdyasya shAsanAt || 15-41
sa pR^iShTaH san sarvataH vArtam Akhyat rAj~nye na sa.ntatim pratyarpayiShyataH kAle kaveH Adyasya shAsanAt
15-41. saH pR^iShTaH san= he, when asked about; sarvataH vArtam Akhyat rAj~nye= about all, tidings, said, to the king; sa.ntatim kAle pratyarpayiShyataH= about progeny [of Rama], on time, who wished to report; that too; Adyasya kaveH shAsanAt= by the first, poet's, instruction; na [AkhyAtavAn]= he did not reveal.
When enquired about Shatrughna informed the king of happiness every where, but did not say anything about Rama's progeny in obedience to the command of the primeval poet who was to restore it to Rama at the right time. [15-41]
अथ जानपदो विप्रः शिशुमप्राप्तयौवनम्।
अवतार्याङ्कशय्यास्थम् द्वारि चक्रन्द भूपतेः॥ १५-४२
atha jānapado vipraḥ śiśumaprāptayauvanam |
avatāryāṅkaśayyāstham dvāri cakranda bhūpateḥ|| 15-42
atha jAnapado vipraH shishumaprAptayauvanam |
avatAryA~NkashayyAstham dvAri cakranda bhUpateH || 15-42
atha jAnapadaH vipraH shishum aprApta yauvanam avatArya a~Nka-shayyAstham dvAri cakranda bhUpateH
15-42. atha= later; jAnapadaH vipraH= countryman, a certain brAhmaNa; aprApta yauvanam= who did not reach youth; shishum= such an infant; bhUpateH dvAri= king's, at doorway; a~Nka-shayyAstham avatArya= keeping in lap, on lowering [from shoulder etc]; cakranda= wailed.
Now it came to pass that a certain brAhmaNa, an inhabitant in the country, carried a dead infant in his arms and placing him in his lap started to wail at the doorway of the king. [15-42]
शोचनीयासि वसुधे या त्वम् दशरथाच्च्युता।
रामहस्तमनुप्राप्य कष्टात्कष्टतरम् गता॥ १५-४३
śocanīyāsi vasudhe yā tvam daśarathāccyutā |
rāmahastamanuprāpya kaṣṭātkaṣṭataram gatā|| 15-43
shocanIyAsi vasudhe yA tvam dasharathAccyutA |
rAmahastamanuprApya kaShTAtkaShTataram gatA || 15-43
shocanIyA asi vasudhe yA tvam dasharathAt cyutA rAma hastam anuprApya kaShTAt-kaShTa-taram gatA
15-43. hè vasudhe= oh, mother earth; dasharathAt cyutA= from Dasharatha, slipping from [his hand]; yA tvam rAma hastam anuprApya= which, you, Rama's, hand, you got in; kaShTAt-kaShTa-taram gatA asi= of wretched, more wretched situation, you went in; shocanIyA= deplorable it is.
"Oh, mother earth, slipping from Dasharatha's hand you fell in the hands of Rama, whereby you have fallen into a condition which is wretched of the wretched, this is highly deplorable..." [15-43]
श्रुत्वा तस्य शुचो हेतुम् गोप्ता जिह्राय राघवः।
न ह्यकालभवो मृत्युरिक्ष्वाकुपदमस्पृशत्॥ १५-४४
śrutvā tasya śuco hetum goptā jihrāya rāghavaḥ |
na hyakālabhavo mṛtyurikṣvākupadamaspṛśat|| 15-44
shrutvA tasya shuco hetum goptA jihrAya rAghavaH |
na hyakAlabhavo mR^ityurikShvAkupadamaspR^ishat || 15-44
shrutvA tasya shucaH hetum goptA jihrAya rAghavaH na hi akAla bhavaH mR^ityuH ikShvAku padam aspR^ishat
15-44. goptA rAghavaH= the protector, Raghava; tasya shucaH hetum shrutvA jihrAya= his, grief's, cause, on knowing, felt ashamed; hi= why because; akAla bhavaH mR^ityuH= untimely death; ikShvAku padam na aspR^ishat = Ikshvaku's, kingdom, not, touched.
The protector Raghava became abashed on hearing the cause of the grief of that BrAhmaAa: since untimely death never even touched the kingdom of the Ikshvaku-s. [15-44]
स मुहूर्तम् क्षमस्वेति द्विजमाश्वास्य दुःखितम्।
यानम् सस्मार कौबेरम् वैवस्वतजिगीषया॥ १५-४५
sa muhūrtam kṣamasveti dvijamāśvāsya duḥkhitam |
yānam sasmāra kauberam vaivasvatajigīṣayā|| 15-45
sa muhUrtam kShamasveti dvijamAshvAsya duHkhitam |
yAnam sasmAra kauberam vaivasvatajigIShayA || 15-45
sa muhUrtam kShamasva iti dvijam AshvAsya duHkhitam yAnam sasmAra kauberam vaivasvata jigIShayA
15-45. saH= he that Rama; duHkhitam dvijam = grief-stricken, brAhmaNa; muhUrtam kShamasva= for a moment, pl tolerate; iti AshvAsya= thus, on consoling; vaivasvata jigIShayA kauberam yAnam sasmAra = Yama, to conquer, Kubera's, aircraft, he thought of.
Consoling the grief-stricken brAhmaNa by the words 'please pardon me for a while...' Rama thought of the aircraft of Kubera, namely puShpaka, with a desire of conquering the son of Vivasvat, namely Yama. [15-45]
आत्तशस्त्रस्तदध्यास्य प्रस्थितः स रघूद्वहः।
उच्चचार पुरस्तस्य गूढरूपा सरस्वती॥ १५-४६
āttaśastrastadadhyāsya prasthitaḥ sa raghūdvahaḥ |
uccacāra purastasya gūḍharūpā sarasvatī|| 15-46
AttashastrastadadhyAsya prasthitaH sa raghUdvahaH |
uccacAra purastasya gUDharUpA sarasvatI || 15-46
Atta shastraH tat adhyAsya prasthitaH sa raghUdvahaH uccacAra puraH tasya gUDha rUpA sarasvatI
15-46. sa raghu udvahaH= he that scion of Raghu-s; Atta shastraH= taking, weapons; tat adhyAsya prasthitaH= that aircraft, on boarding, he started out; tasya puraH gUDha rUpA sarasvatI uccacAra = in his, forefront, in a concealed form, goddess of speech, spoke this way.
Taking up his weapons the scion of the Raghu-race boarded the aircraft and started. Right at that time the goddess of speech keeping her form invisible uttered these words in his front. [15-46]
राजन् प्रजासु ते कश्चिदपचारः प्रवर्तते।
तमन्विष्य प्रशमयेर्भविष्यसि ततः कृती॥ १५-४७
rājan prajāsu te kaścidapacāraḥ pravartate |
tamanviṣya praśamayerbhaviṣyasi tataḥ kṛtī|| 15-47
rAjan prajAsu te kashcidapacAraH pravartate |
tamanviShya prashamayerbhaviShyasi tataH kR^itI || 15-47
rAjan prajAsu te kashcit apacAraH pravartate tam anviShya prashamayeH bhaviShyasi tataH kR^itI
15-47. hè rAjan= oh, king; te prajAsu kashcit apacAraH pravartate= among your, subjects, some, wrong-doing, is there; tam anviShya prashamayeH= that, you find out, and eradicate it; tataH kR^itI bhaviShyasi = thereby, accomplished, you will be.
"Oh king, there lurks some crime among your subjects; seek it and stamp it out; then alone you will have done your duty...:" [15-47]
दिशः पपात पत्रेण वेगनिष्कम्पहेतुना॥ १५-४८
ityāptavacanādrāmo vineṣyanvarṇavikriyām |
diśaḥ papāta patreṇa veganiṣkampahetunā|| 15-48
ityAptavacanAdrAmo vineShyanvarNavikriyAm |
dishaH papAta patreNa veganiShkampahetunA || 15-48
iti Apta vacanAt rAmaH vineShyan varNa-vikriyAm dishaH papAta patreNa vega niShkampa ketunA
15-48. iti Apta vacanAt= thus, by reliable, words; rAmaH; varNa-vikriyAm vineShyan= four-fold system, violation, to search for; vega niShkampa ketunA patreNa= by speed, unswerving, with such flag, of the bird - aircraft, even now pilots affectionately call their aircrafts as birds; dishaH papAta= on all sides, fallen - on sky.
In consequence of this reliable speech Rama eager to stamp out the violation of four-fold system travelled in various directions by the help of the aircraft which has an unswerving banner even at top speed. [15-48]
अथ धूमाभिताम्राक्षम् वृक्षशाखावलम्बिनम्।
ददर्श कंचिदैक्ष्वाकस्तपस्यन्तमधोमुखम्॥ १५-४९
atha dhūmābhitāmrākṣam vṛkṣaśākhāvalambinam |
dadarśa kaṁcidaikṣvākastapasyantamadhomukham|| 15-49
atha dhUmAbhitAmrAkSham vR^ikShashAkhAvalambinam |
dadarsha ka.ncidaikShvAkastapasyantamadhomukham || 15-49
atha dhUma abhitAmra akSham vR^ikSha shAkha avalambinam dadarsha ka.ncit aikShvAkaH tapasyantam adho-mukham
15-49. aikShvAkaH= Rama; atha= then; dhUma abhitAmra akSham= by smoke, reddened, with such eyes; vR^ikSha shAkha avalambinam= to a tree's, branch, dangling; adho-mukham = face downward; tapasyantam= practising ascesis; ka.ncit = someone; dadarsha = he saw.
Now, the descendant of Ikshvaku saw a certain individual practising asceticism, with bloodshot eyes from smoke, dangling upside down from the branch of a tree. [15-49]
पृष्टनामान्वयो राज्ञा स किलाचष्ट धूमपः।
आत्मानम् शम्बुकम् नाम शूद्रम् सुरपदार्थिनम्॥ १५-५०
pṛṣṭanāmānvayo rājñā sa kilācaṣṭa dhūmapaḥ |
ātmānam śambukam nāma śūdram surapadārthinam|| 15-50
pR^iShTanAmAnvayo rAdnyA sa kilAcaShTa dhUmapaH |
AtmAnam shambukam nAma shUdram surapadArthinam || 15-50
pR^iShTa nAma anvayaH rAj~nyA sa kila AcaShTa dhUma-paH AtmAnam shambukam nAma shUdram sura pada arthinam
15-50. rAj~nyA pR^iShTa nAma anvayaH= by king, one who is asked about his name, and lineage; dhUma-paH saH= smoke inhaler, he; AtmAnam= about himself; sura pada arthinam= as one coveting or longing an entrance in the region of the gods; shambukam nAma shUdram = Shambuka, named, lower caste subject; AcaShTa= thus he detailed; kila = they say.
On being interrogated by the king about his name and lineage, that smoke-inhaler, it is said, declared himself to be called Shambuka, and a shUdra by caste, and eager to get into the abode of the gods. [15-50]
शीर्षच्छेद्यम् परिच्छिद्य नियन्ता शस्त्रमाददे॥ १५-५१
tapasyanadhikāritvātprajānām tamaghāvaham |
śīrṣacchedyam paricchidya niyantā śastramādade|| 15-51
tapasyanadhikAritvAtprajAnAm tamaghAvaham |
shIrShacChedyam paricChidya niyantA shastramAdade || 15-51
tapasi anadhikAritvAt prajAnAm tam aghAvaham shIrSha cChedyam paricChidya niyantA shastram Adade
15-51. tapasi anadhikAritvAt= for performing ascesis, unauthorised to; prajAnAm aghAvaham= to people, calamity bringer; tam shIrSha cChedyam paricChidya= him, for decapitation, on deciding; niyantA shastram Adade= that controller Rama, weapon, took up.
On coming to conclusion that this individual deserved execution for his unauthorised performance of ascesis that resulted calamitous to other subjects, then the controller Rama took up his weapon. [15-51]
स तद्वक्त्रम् हिमक्लिष्टकिञ्जल्कमिव पङ्कजम्।
ज्योतिष्कणाहतश्मश्रु कण्ठनालादपातयत्॥ १५-५२
sa tadvaktram himakliṣṭakiñjalkamiva paṅkajam |
jyotiṣkaṇāhataśmaśru kaṇṭhanālādapātayat|| 15-52
sa tadvaktram himakliShTaki~njalkamiva pa~Nkajam |
jyotiShkaNAhatashmashru kaNThanAlAdapAtayat || 15-52
sa tat vaktram hima kliShTa ki~njalkam iva pa~Nkajam jyotiSh kaNa Ahata shmashru kaNTha nAlAt apAtayat
15-52. saH= he that Rama; jyotiSh kaNa Ahata shmashru= with fire's, sparks, burnt, facial hair; tat vaktram= his, head; hima kliShTa ki~njalkam pa~Nkajam iva= by snow, smudged, with filaments, a lotus, as with; kaNTha nAlAt apAtayat= from throat, tube-like, felled.
Rama caused his head, on which the beard and moustache have been singed by the sparks of fire and which therefore resembled a frostbitten lotus with smudged filaments, to be lopped off from the tube-like throat. [15-52]
कृतदण्डः स्वयम् राज्ञा लेभे शूद्रः सताम् गतिम्।
तपसा दुश्चरेणापि न स्वमार्गविलङ्घिना॥ १५-५३
kṛtadaṇḍaḥ svayam rājñā lebhe śūdraḥ satām gatim |
tapasā duścareṇāpi na svamārgavilaṅghinā|| 15-53
kR^itadaNDaH svayam rAdnyA lebhe shUdraH satAm gatim |
tapasA dushcareNApi na svamArgavila~NghinA || 15-53
kR^ita daNDaH svayam rAj~nyA lebhe shUdraH satAm gatim tapasA dushcareNa api na sva mArga vila~NghinA
15-53. shUdraH= that shUdra - Shambuka; rAj~nyA svayam kR^ita daNDaH san = by king, personally, imposed, punishment; satAm gatim lebhe= the position attainable by the virtuous, he gained; dushcareNa api= difficult to practise; sva mArga vila~NghinA= his own, pathway, transgressing; tapasA= by such ascesis; na lebhe= [he] did not obtain.
That shUdra shambuka, being punished by the king himself, gained the position attainable by the virtuous - a position which could not be secured even by rigid austerity which though he practised transgressing the path laid down for a shUdra individual. [15-53]
महौजसा संयुयुजे शरत्काल इवेन्दुना॥ १५-५४
raghunātho'pyagastyena mārgasaṁdarśitātmanā |
mahaujasā saṁyuyuje śaratkāla ivendunā|| 15-54
raghunAtho.apyagastyena mArgasa.ndarshitAtmanA |
mahaujasA sa.nyuyuje sharatkAla ivendunA || 15-54
raghunAthaH api agastyena mArga sa.ndarshita AtmanA mahaujasA sa.nyuyuje sharat kAla iva indunA
15-54.raghunAthaH api= Rama, even; mArga sa.ndarshita AtmanA= on way, who revealed, himself'; mahaujasA agastyena= great resplendent, with sage agastya; indunA sharat kAla iva= with moon, autumn, as with; sa.nyuyuje = he met.
As the autumn is met by the glorious moon so was even Rama met by the powerful Agastya: who showed himself in the return path of Rama. [15-54]
कुम्भयोनिरलंकारम् तस्मै दिव्यपरिग्रहम्।
ददौ दत्तम् समुद्रेण पीतेनेवात्मनिष्क्रयम्॥ १५-५५
kumbhayoniralaṁkāram tasmai divyaparigraham |
dadau dattam samudreṇa pītenevātmaniṣkrayam|| 15-55
kumbhayonirala.nkAram tasmai divyaparigraham |
dadau dattam samudreNa pItenevAtmaniShkrayam || 15-55
kumbha-yoniH ala.nkAram tasmai divya parigraham dadau dattam samudreNa pItena iva Atma-niShkrayam
15-55. kumbha-yoniH= pot-born sage agastya; pItena samudreNa= when he drunk, the ocean; Atma-niShkrayam iva= for his [release] ransom, as if; dattam= which was previously given to sage; divya parigraham= an ornament scheduled for divine people only; ala.nkAram= such ornament - a jewelled bracelet; tasmai dadau= to Rama, he gave.
When sage agastya drank and released the ocean the ocean presented a jewelled bracelet to that sage as if it is a ransom of release; now, the sage agastya gave that bracelet to Rama, which is worthy to be worn by divine people. [15-55]
स दधन्मैथिलीकण्ठनिर्व्यापारेण बाहुना।
पश्चान्निववृते रामः प्राक्परासुर्द्विजात्मजः॥ १५-५६
sa dadhanmaithilīkaṇṭhanirvyāpāreṇa bāhunā |
paścānnivavṛte rāmaḥ prākparāsurdvijātmajaḥ || 15-56
tam dadhanmaithilIkaNThanirvyApAreNa bAhunA |
pashcAnnivavR^ite rAmaH prAkparAsurdvijAtmajaH || 15-56
sa dadhan maithilI kaNTha nirvyApAreNa bAhunA pashcAt nivavR^ite rAmaH prAk parAsuH dvija AtmajaH
15-56. maithilI kaNTha nirvyApAreNa bAhunA= on Maithili's, neck, that is no longer engaged in putting itself around her neck, on such arm; tam dadhan= that bracelet, on wearing; rAmaH pashcAt nivavR^ite= Rama, later, returned; parAsuH dvija AtmajaH prAk= dead son, of brAhmaNa, before Rama's coming; nivavR^ite= came back.
Rama wore that ornament on his arm which was no longer engaged in putting itself around the neck of Maithili returned to Ayodhya, while the son of the brAhmaNa came back to life even before the arrival of Rama. [15-56]
तस्य पूर्वोदिताम् निन्दाम् द्विजः पुत्रसमागतः।
स्तुत्वा निवर्तयामास त्रातुर्वैवस्वतादपि॥ १५-५७
tasya pūrvoditām nindām dvijaḥ putrasamāgataḥ |
stutvā nivartayāmāsa trāturvaivasvatādapi|| 15-57
tasya pUrvoditAm nindAm dvijaH putrasamAgataH |
stutvA nivartayAmAsa trAturvaivasvatAdapi || 15-57
tasya pUrva uditAm nindAm dvijaH putra samAgataH stutvA nivartayAmAsa trAtuH vaivasvatAt api
15-57. putra samAgataH dvijaH= with son, rejoined, brAhmaNa; vaivasvatAt api trAtuH= from Yama, even, safeguarding; tasya= of Rama; pUrva uditAm nindAm= earlier, said, rebukes; stutvA nivartayAmAsa = in eulogies, he converted.
That brAhmaNa rejoining with his son converted the rebukes uttered a while ago into eulogies to Rama, for Rama safeguards people from even the death-god Yama. [15-57]
तमध्वराय मुक्ताश्वम् रक्षःकपिनरेश्वराः।
मेघाः सस्यमिवाम्भोभिरभ्यवर्षन्नुपायनैः॥ १५-५८
tamadhvarāya muktāśvam rakṣaḥkapinareśvarāḥ |
meghāḥ sasyamivāmbhobhirabhyavarṣannupāyanaiḥ|| 15-58
tamadhvarAya muktAshvam rakShaHkapinareshvarAH |
meghAH sasyamivAmbhobhirabhyavarShannupAyanaiH || 15-58
tam adhvarAya mukta ashvam rakShaH kapi nareshvarAH meghAH sasyam iva ambhobhiH abhyavarShan upAyanaiH
15-58. adhvarAya mukta ashvam tam= for Vedic-ritual one released, horse, him - Rama; rakShaH kapi nareshvarAH= rAkshasA-s, monkeys, and other kings; meghAH ambhobhiH sasyam iva= clouds, with water, a crop, as with; upAyanaiH abhyavarShan= with gifts and presents, they showered.
As the clouds pour down rain on standing crop so the rAkshasA-s, monkeys, and princes showered presents upon Rama who had let loose a horse for conducting a Vedic-ritual. [25-58]
न भौमान्येव धिष्ण्यानि हित्वा ज्योतिर्मयान्यपि॥ १५-५९
digbhyo nimantritāścainamabhijagmurmaharṣayaḥ |
na bhaumānyeva dhiṣṇyāni hitvā jyotirmayānyapi|| 15-59
digbhyo nimantritAshcainamabhijagmurmaharShayaH |
na bhaumAnyeva dhiShNyAni hitvA jyotirmayAnyapi || 15-59
digbhyaH nimantritAH ca enam abhijagmuH maharShayaH na bhaumAni eva dhiShNyAni hitvA jyotirmayAni api
15-59. nimantritAH maharShayaH ca= invited, great sages; bhaumAni dhiShNyAni eva= on earth, from their dwelling places; na= not only from them; but also; jyotirmayAni api hitvA= starry abodes, even, on leaving; digbhyaH enam abhijagmuH = from all quarters, to him, they came.
Responding to his invitation all the invited great sages have came from all quarters of the world to him leaving their mundane and starry abodes. [15-59]
अयोध्या सृष्टलोकेव सद्यः पैतामही तनुः॥ १५-६०
upaśalyaniviṣṭaistaiścaturdvāramukhī babhau |
ayodhyā sṛṣṭalokeva sadyaḥ paitāmahī tanuḥ|| 15-60
upashalyaniviShTaistaishcaturdvAramukhI babhau |
ayodhyA sR^iShTalokeva sadyaH paitAmahI tanuH || 15-60
upashalya niviShTaiH taiH catur-dvAra-mukhI babhau ayodhyA sR^iShTa loka iva sadyaH paitAmahI tanuH
15-60. catur-dvAra-mukhI ayodhyA= four, doorways, as her face, such Ayodhya city; upashalya niviShTaiH taiH= in fringe areas, settled, with those sages; sadyaH sR^iShTa loka paitAmahI tanuH iva= just now, creating, worlds, four-faced creator Brahma's, body, as if; babhau = shone forth.
The city Ayodhya has four castle-gates like her four mouths on four quarters; when the invitee sages have encamped on all the outskirts around the city and chanting Vedic hymns, then that city appeared like the physique four-faced Creator Brahma who just now commenced his creation. [15-60]
श्लाघ्यस्त्यागोऽपि वैदेह्याः पत्युः प्राग्वंशवासिनः।
अनन्यजानेः सैवासीद्यस्माज्जाया हिरण्मयी॥ १५-६१
ślāghyastyāgo'pi vaidehyāḥ patyuḥ prāgvaṁśavāsinaḥ |
ananyajāneḥ saivāsīdyasmājjāyā hiraṇmayī|| 15-61
shlAghyastyAgo.api vaidehyAH patyuH prAgva.nshavAsinaH |
ananyajAneH saivAsIdyasmAjjAyA hiraNmayI || 15-61
shlAghyaH tyAgaH api vaidehyAH patyuH prAgva.nsha vAsinaH ananyajAneH sA eva AsIt yasmAt jAyA hiraNmayI
15-61. vaidehyAH tyAgaH api shlAghyaH= Vaidehi's abandonment is also praiseworthy; [kutaH= what for]; yasmAt= by which reason; prAgva.nsha vAsinaH= a shed erected on the eastern side of the main sacrificial place where the yajamana waits for his sahadharmachAriNi, his wife, to join him; to such Rama who is now the yajamAna; ananyajAneH= now there is no other wife, sahadharmachAriNi, to him; patyuH= to such a king; hiraNmayI sA eva jAyA AsIt= golden [sculpture], she, alone, wife, became.
Even the abandonment of Vaidehi was praiseworthy; for, while Rama, waited in the prAgvaMsha as yajamAna of Vedic Ritual for his sahadharmachAriNi, it was Seetha's golden image that has served that purpose since he has not taken another wife. [15-61]
विधेरधिकसंभारस्ततः प्रववृते मखः।
आसन्यत्र क्रियाविघ्ना राक्षसा एव रक्षिणः॥ १५-६२
vidheradhikasaṁbhārastataḥ pravavṛte makhaḥ |
āsanyatra kriyāvighnā rākṣasā eva rakṣiṇaḥ|| 15-62
vidheradhikasa.nbhArastataH pravavR^ite makhaH |
Asanyatra kriyAvighnA rAkShasA eva rakShiNaH || 15-62
vidheH adhika sa.nbhAraH tataH pravavR^ite makhaH Asan yatra kriyA-vighnA rAkShasA eva rakShiNaH
15-62. tataH= then; vidheH adhika sa.nbhAraH= with more material than what was required by rules; makhaH pravavR^ite= Vedic ritual, commenced; yatra kriyA-vighnA rAkShasA eva rakShiNaH Asan = where, obstructionists, rAkshasA-s, alone, safeguarders, became.
Thereafter the sacrifice was commenced in such a style that it had preparations grander than those sanctioned by the rules, and wherein the rAkshasA-s themselves, who were the usual obstructionists in the performance, became the guardians. [15-62]
अथ प्राचेतसोपज्ञम् रामायणमितस्ततः।
मैथिलेयौ कुशलवौ जगतुर्गुरुचोदितौ॥ १५-६३
atha prācetasopajñam rāmāyaṇamitastataḥ |
maithileyau kuśalavau jagaturgurucoditau|| 15-63
atha prAcetasopadnyam rAmAyaNamitastataH |
maithileyau kushalavau jagaturgurucoditau || 15-63
atha prAcetasa upaj~nyam rAmAyaNam itaH tataH maithileyau kusha lavau jagatuH guru coditau
15-63. atha= then; maithileyau kusha lavau= Maithili's, Kusha, Lava; guru coditau [santau]= by their guru Valmiki, encouraged; prAcetasa upaj~nyam= by prAchetasa [Valmiki] firstly said; rAmAyaNam itaH tataH jagatuH = rAmAyaNa, here and here, they sung.
Now, being encouraged by their preceptor, the two sons of Maithili, namely Kusha and Lava,went about here and there, chanting verses from the rAmAyaNa, a work first conceived by the son of prachetasa, namely Valmiki.
Valmiki's janma nAma, name by birth, is - R^iksha; vamsha-nAma dynastic name is - maitrAvaruNi; biruda nAma, title name - vAlmIki; paternal name prAchetasa, because he is the son of one sage called prachetas - prachetasaH putra prAchetasaH - is the vigraham; he belongs to bhR^igu dynasty.
ayyate j~nAyate anena iti ayanam - charitam; rAmasya ayanam iti rAmAyaNam - rAma charitam. upaj~nA - j~nAnam adyam syAt - first one to know about something.
वृत्तम् रामस्य वाल्मीकेः कृतिस्तौ किंनरस्वनौ।
किम् तद्येन मनो हर्तुमलम् स्याताम् न शृण्वताम्॥ १५-६४
vṛttam rāmasya vālmīkeḥ kṛtistau kiṁnarasvanau |
kim tadyena mano hartumalam syātām na śṛṇvatām|| 15-64
vR^ittam rAmasya vAlmIkeH kR^itistau ki.nnarasvanau |
kim tadyena mano hartumalam syAtAm na shR^iNvatAm || 15-64
vR^ittam rAmasya vAlmIkeH kR^itiH tau ki.nnara svanau kim tat yena manaH hartum alam syAtAm na shR^iNvatAm
15-64. rAmAyaNa is; rAmasya vR^ittam= Rama's, legend; vAlmIkeH kR^itiH= Valmiki's, poetic work; tau ki.nnara svanau= those two boys, are with melodious voices; [punaH] tat kim= further, what is there - what more is required; yena= by which; tau shR^iNvatAm manaH hartum alam na syAtAm = those two boys, listeners, hearts, to steal, capable, not, they are.
Epic rAmAyaNa is the life history of Rama, further it is the work of Valmiki, further more those two boys have golden voices - and then, what's it that is now wanting to enable these two boys to captivate the hearts of their audience. [15-64]
रूपे गीते च माधुर्यंतयोस्तज्ज्ञैर्निवेदितम्।
ददर्श सानुजो रामः शुश्राव च कुतूहली॥ १५-६५
rūpe gīte ca mādhuryaṁtayostajjñairniveditam |
dadarśa sānujo rāmaḥ śuśrāva ca kutūhalī|| 15-65
rUpe gIte ca mAdhurya.ntayostajdnyairniveditam |
dadarsha sAnujo rAmaH shushrAva ca kutUhalI || 15-65
rUpe gIte ca mAdhuryam tayoH tat j~nyaiH niveditam dadarsha sa anujaH rAmaH shushrAva ca kutUhalI
15-65. tat j~nyaiH= by those who knew niceties of their singing; niveditam= when Rama is informed; tayoH rUpe gIte ca mAdhuryam= of those two boys, in their form, in their signing, sweetness; sa anujaH rAmaH kutUhalI= with, brothers, Rama, curiously; dadarsha shushrAva ca= saw them, and heard them also.
The charm of the two boys in regard to their form and in singing when brought to notice of Rama by persons who were able to perceive them, and then Rama accompanied by his brothers curiously saw them and heard them too. [15-65]
तद्गीतश्रवणैकाग्रा संसदश्रुमुखी बभौ।
हिमनिष्यन्दिनी प्रातर्निर्वातेव वनस्थली॥ १५-६६
tadgītaśravaṇaikāgrā saṁsadaśrumukhī babhau |
himaniṣyandinī prātarnirvāteva vanasthalī|| 15-66
tadgItashravaNaikAgrA sa.nsadashrumukhI babhau |
himaniShyandinI prAtarnirvAteva vanasthalI || 15-66
tat gIta shravaNa ekAgrA sa.nsat ashru mukhI babhau hima niShyandinI prAtaH nirvAta iva vanasthalI
15-66. tat gIta shravaNa ekAgrA ashru mukhI sa.nsat= that, song, listening, intent upon, with tears on faces, that assembly of Rama; prAtaH hima niShyandinI nirvAta vanasthalI iva= morning time, snow, drizzling, without wind, woodlands, as with; babhau= it became.
With tears of joy covering their faces the assembly when ardently intent upon listening to the singing of boys, appeared like a morning time glade dripping dewdrops unshaken by the wind. [15-66]
वयोवेषविसंवादि रामस्य च तयोस्तदा।
जनता प्रेक्ष्य सादृश्यम् नाक्षिकम्पम् व्यतिष्ठत॥ १५-६७
vayoveṣavisaṁvādi rāmasya ca tayostadā |
janatā prekṣya sādṛśyam nākṣikampam vyatiṣṭhata|| 15-67
vayoveShavisa.nvAdi rAmasya ca tayostadA |
janatA prekShya sAdR^ishyam nAkShikampam vyatiShThata || 15-67
vayaH veSha visa.nvAdi rAmasya ca tayoH tadA janatA prekShya sAdR^ishyam na akShi kampam vyatiShThata
15-67. janatA= people; vayaH veSha visa.nvAdi= by age, by dress, discordant; tadA= then; tayoH rAmasya ca= of the boys, of Rama, also; sAdR^ishyam prekShya= similarity, on seeing; na akShi kampam vyatiShThata = without eye blinking, they remained.
The gathered people observing similarity except as to dress and age between the boys and Rama remained steadily gazing at them. [15-67]
उभयोर्न तथा लोकः प्रावीण्येन विसिष्मिये।
नृपतेः प्रीतिदानेषु वीतस्पृहतया यथा॥ १५-६८
ubhayorna tathā lokaḥ prāvīṇyena visiṣmiye |
nṛpateḥ prītidāneṣu vītaspṛhatayā yathā|| 15-68
ubhayorna tathA lokaH prAvINyena visiShmiye |
nR^ipateH prItidAneShu vItaspR^ihatayA yathA || 15-68
ubhayoH na tathA lokaH prAvINyena visiShmiye nR^ipateH prItidAneShu vItaspR^ihatayA yathA
15-68. lokaH= people; ubhayoH prAvINyena tathA na visiShmiye= of the two boys, for skill in singing, like that, not, astonished; yathA= as to how; nR^ipateH prItidAneShu vItaspR^ihatayA visiShmiye= king's, according presents, [[boys] reluctance to receive, astonished them.
The populace were not wonder-struck so much by the singing skills of the boys as by their indifference to receive the presents that the king wished to offer out of affection. [15-68]
गेये को नु विनेता वाम् कस्य चेयम् कृतिः कवेः।
इति राज्ञा स्वयम् पृष्टौ तौ वाल्मीकिमशंसताम्॥ १५-६९
geye ko nu vinetā vām kasya ceyam kṛtiḥ kaveḥ |
iti rājñā svayam pṛṣṭau tau vālmīkimaśaṁsatām|| 15-69
geye ko nu vinetA vAm kasya ceyam kR^itiH kaveH |
iti rAdnyA svayam pR^iShTau tau vAlmIkimasha.nsatAm || 15-69
geye kaH nu vinetA vAm kasya ca iyam kR^itiH kaveH iti rAj~nyA svayam pR^iShTau tau vAlmIkim asha.nsatAm
15-69. geye kaH nu vAm vinetA= in music, who, really, is your, mentor; iyam ca kasya kaveH kR^itiH= this, also, which, poet's, work; iti rAj~nyA svayam pR^iShTau= thus, by king, personally, when asked for; tau vAlmIkim asha.nsatAm = those boys, about Valmiki, they informed.
"Who has been your instructor in the art of singing and who is the poet of this composition..." thus interrogated by the king both of them mentioned the name of Valmiki. [15-69]
अथ सावरजो रामः प्राचेतसमुपेयिवान्।
ऊरीकृत्यात्मनो देहम् राज्यमस्मै न्यवेदयत्॥ १५-७०
atha sāvarajo rāmaḥ prācetasamupeyivān |
ūrīkṛtyātmano deham rājyamasmai nyavedayat|| 15-70
atha sAvarajo rAmaH prAcetasamupeyivAn |
UrIkR^ityAtmano deham rAjyamasmai nyavedayat || 15-70
atha sa avarajaH rAmaH prAcetasam upeyivAn UrI-kR^itya AtmanaH deham rAjyam asmai nyavedayat
15-70. atha = then; sa avarajaH rAmaH prAcetasam upeyivAn= with brothers, Rama, to Valmiki, apprached; AtmanaH deham UrI-kR^itya= for himself, only his body, retaining; rAjyam asmai nyavedayat= kingdom, to him Valmiki, offered.
Now, Rama accompanied by his younger brothers went to Valmiki and offered him his kingdom only keeping his own body for himself. [15-70]
स तावाख्याय रामाय मैथिलीयौ तदात्मजौ।
कविः कारुणिको वव्रे सीतायाः संपरिग्रहम्॥ १५-७१
sa tāvākhyāya rāmāya maithilīyau tadātmajau |
kaviḥ kāruṇiko vavre sītāyāḥ saṁparigraham|| 15-71
sa tAvAkhyAya rAmAya maithilIyau tadAtmajau |
kaviH kAruNiko vavre sItAyAH sa.nparigraham || 15-71
sa tau AkhyAya rAmAya maithilIyau tat Atmajau kaviH kAruNikaH vavre sItAyAH sa.nparigraham
15-71. kAruNikaH sa kaviH= merciful one, he, that poet Valmiki; rAmAya tau maithilIyau tat Atmajau AkhyAya= to Rama, of those boys, Maithili's sons, as his sons, on telling; sItAyAH sa.nparigraham vavre= Seetha's, taking back, requested.
Telling Rama that those two sons of Maithili were born of him, the compassionate poet solicited him to take back Seetha. [15-71]
तात शुद्धा समक्षम् नः स्नुषा ते जातवेदसि।
दौरात्म्याद्रक्षसस्ताम् तु नात्रत्याः श्रद्दधुः प्रजाः॥ १५-७२
tāta śuddhā samakṣam naḥ snuṣā te jātavedasi |
daurātmyādrakṣasastām tu nātratyāḥ śraddadhuḥ prajāḥ|| 15-72
tAta shuddhA samakSham naH snuShA te jAtavedasi |
daurAtmyAdrakShasastAm tu nAtratyAH shraddadhuH prajAH || 15-72
tAta shuddhA samakSham naH snuShA te jAtavedasi daurAtmyAt rakShasaH tAm tu na atratyAH shraddadhuH prajAH
15-72. tAta= oh, sire; te snuShA naH samakSham jAtavedasi shuddhA= your, daughter-in-law, in our, presence, in ritual fire, declared pure; tu= but; rakShasaH daurAtmyAt= by demon's, wickedness; atratyAH prajAH= at this place, people; tAm na shraddadhuH = her, not, believing.
"Oh, respected sire, your daughter-in-law was proved to be chaste by the fire-ordeal under our own eyes, but the people of this place do not believe in her chastity on account of the wickedness of the demon. [15-72]
ताः स्वचारित्र्यमुद्दिश्य प्रत्याययतु मैथिली।
ततः पुत्रवतीमेनाम् प्रतिपत्स्ये त्वदाज्ञया॥ १५-७३
tāḥ svacāritryamuddiśya pratyāyayatu maithilī |
tataḥ putravatīmenām pratipatsye tvadājñayā|| 15-73
tAH svacAritryamuddishya pratyAyayatu maithilI |
tataH putravatImenAm pratipatsye tvadAdnyayA || 15-73
tAH sva cAritryam uddishya pratyAyayatu maithilI tataH putravatIm enAm pratipatsye tvat Aj~nyayA
15-73. maithilI sva cAritryam uddishya tAH pratyAyayatu= let Maithili, her own, conduct, regarding, them the people, convince; tataH= then; putravatIm enAm= one with children, her; tvat Aj~nyayA= at your, order; pratipatsye= I will accept.
"Let Maithili convince the subjects with regard to her chastity; thereafter, as per your order shall I take her back with her sons... [15-73]
इति प्रतिश्रुते राज्ञा जानकीमाश्रमान्मुनिः।
शिष्यैरानाययामास स्वसिद्धिम् नियमैरिव॥ १५-७४
iti pratiśrute rājñā jānakīmāśramānmuniḥ |
śiṣyairānāyayāmāsa svasiddhim niyamairiva|| 15-74
iti pratishrute rAdnyA jAnakImAshramAnmuniH |
shiShyairAnAyayAmAsa svasiddhim niyamairiva || 15-74
iti pratishrute rAj~nyA jAnakIm AshramAt muniH shiShyaiH AnAyayAmAsa svasiddhim niyamaiH iva
15-74. rAj~nyA iti pratishrute= by king, in this way, when replied; muniH AshramAt = sage, fro m hermitage; jAnakIm= Janaki; shiShyaiH=- through disciples; svasiddhim niyamaiH iva = his ascetic accomplishment, through rigid observances, as with; AnAyayAmAsa= called forth.
When the king promised thus, the sage caused Janaki to be brought from the hermitage by his pupils, like the accomplishment of his ascetic object brought by means of rigid observance of religious duties. [15-74]
अन्येद्युरथ काकुत्स्थः संनिपात्य पुरौकसः।
कविमाह्वाययामास प्रस्तुतप्रतिपत्तये॥ १५-७५
anyedyuratha kākutsthaḥ saṁnipātya puraukasaḥ |
kavimāhvāyayāmāsa prastutapratipattaye|| 15-75
anyedyuratha kAkutsthaH sa.nnipAtya puraukasaH |
kavimAhvAyayAmAsa prastutapratipattaye || 15-75
anye dyuH atha kAkutsthaH sa.nnipAtya pura aukasaH kavim AhvAyayAmAsa prastuta pratipattaye
15-75. atha kAkutsthaH anye dyuH= then, Rama, on other, day; prastuta pratipattaye= for the purpose of proceeding with the work in front; pura aukasaH sa.nnipAtya= city dwellers, on gathering; kavim AhvAyayAmAsa = poet, he invited.
Then the next day, in order to proceed with the matter in hand the descendant of Kakutstha called the citizens together and caused the poet to be called. [15-75]
स्वरसंस्कारवत्यासौ पुत्राभ्यामथ सीतया।
ऋचेवोदर्चिषम् सूर्यम् रामम् मुनिरुपस्थितः॥ १५-७६
svarasaṁskāravatyāsau putrābhyāmatha sītayā |
ṛcevodarciṣam sūryam rāmam munirupasthitaḥ|| 15-76
svarasa.nskAravatyAsau putrAbhyAmatha sItayA |
R^icevodarciSham sUryam rAmam munirupasthitaH || 15-76
svara sa.nskAravatyA asau putrAbhyAm atha sItayA R^icA iva udarciSham sUryam rAmam muniH upasthitaH
15-76. atha= then; svara= correctly worded; sa.nskAravatyA= fine tuned; R^icA= with such hymns of Rig-Veda; udarciSham sUryam iva= just rising, Sun, as with; putrAbhyAm sItayA= with her sons, and with Seetha; muniH= Valmiki; rAmam asau upasthitaH = to Rama, that sage, reached.
Sage Valmiki accompanied by Seetha and her two sons now came up to the glorious Rama; this arrival of the sage Valmiki resembled the advent of worshipful adoration at the rising Sun when correctly intonated Vedic hymns are chanted. [15-76]
The similes are: correctly intonated hymns - Kusha and Lava; Rig-Vedic hymn sAvitri or gAyatri - Seetha; rising Sun - Rama; worshipper - Valmiki.
अन्वमीयत शुद्धेति शान्तेन वपुषैव सा॥ १५-७७
kāṣāyaparivītena svapadārpitacakṣuṣā |
anvamīyata śuddheti śāntena vapuṣaiva sā|| 15-77
kAShAyaparivItena svapadArpitacakShuShA |
anvamIyata shuddheti shAntena vapuShaiva sA || 15-77
kAShAya parivItena sva pada arpita cakShuShA anvamIyata shuddhA iti shAntena vapuShA eva sA
15-77. kAShAya parivItena= ochre coloured cloth as her upper cloth - uttarIyam; sva pada arpita cakShuShA= on her own, feet, concentrated, her glances; shAntena vapuShA eva= with a serenely majestic body; sA shuddhA iti= she, is very chaste, thus; anvamIyata= from anumA - 3rd Atm: and 2nd paras; was conjectured - from the dress and appearance.
From her majestic form clad in ochre-coloured garment, and with the eyes fixed on her feet, it is conjecturable that she is chaste. [15-77]
तस्थुस्तेऽवाङ्मुखाः सर्वे फलिता इव शालयः॥ १५-७८
tasthuste'vāṅmukhāḥ sarve phalitā iva śālayaḥ|| 15-78
tasthuste.avA~NmukhAH sarve phalitA iva shAlayaH || 15-78
janAH tadA loka pathAt pratisa.nhR^ita cakShuShaH tasthuH te avA~N-mukhAH sarve phalitA iva shAlayaH
15-78. tadA Aloka pathAt= then, from sight's, path - turning glances away from Seetha; pratisa.nhR^ita cakShuShaH= withdrawing, their eyes - with sneaking looks; te sarve janAH= those, all, people; phalitA shAlayaH iva= ripened, rice-grains, as with; avA~N-mukhAH tasthuH= down cast faces, they stood aside.
The people drawing away their eyes from the range of her sight stood with their heads hung down like paddy-blades in grain. [15-78]
ताम् दृष्टिविषये भर्तुर्मुनिरास्थितविष्टरः।
कुरु निःसंशयम् वत्से स्ववृत्ते लोकमित्यशात्॥ १५-७९
tām dṛṣṭiviṣaye bharturmunirāsthitaviṣṭaraḥ |
kuru niḥsaṁśayam vatse svavṛtte lokamityaśāt|| 15-79
tAm dR^iShTiviShaye bharturmunirAsthitaviShTaraH |
kuru niHsa.nshayam vatse svavR^itte lokamityashAt || 15-79
tAm dR^iShTi viShaye bhartuH muniH Asthita viShTaraH kuru niHsa.nshayam vatse svavR^itte lokam iti ashAt
15-79. Asthita viShTaraH muniH= sitting on a sacred seat, the sage Valmiki; hè vatse= oh, dear one - Seetha; bhartuH dR^iShTi viShaye= husband's, sight, in the presence of - before the eyes of your husband; svavR^itte= reg. your conduct; lokam niHsa.nshayam kuru= people, doubtless, you make; iti tAm ashAt= thus, her, he ordered.
Sitting on a sacred seat sage Valmiki ordered Seetha, "oh, child, in the presence of your husband make the people doubtless in regard to your conduct..." [15-79]
अथ वाल्मीकिशिष्येण पुण्यमावर्जितम् पयः।
आचम्योदीरयामास सीता सत्याम् सरस्वतीम्॥ १५-८०
atha vālmīkiśiṣyeṇa puṇyamāvarjitam payaḥ |
ācamyodīrayāmāsa sītā satyām sarasvatīm|| 15-80
atha vAlmIkishiShyeNa puNyamAvarjitam payaH |
AcamyodIrayAmAsa sItA satyAm sarasvatIm || 15-80
atha vAlmIki shiShyeNa puNyam Avarjitam payaH Acamya udIrayAmAsa sItA satyAm sarasvatIm
15-80. atha vAlmIki shiShyeNa Avarjitam= then, by Valmiki's, disciple, poured out; puNyam payaH Acamya= sacred, water, on sipping; sItA satyAm sarasvatIm udIrayAmAsa= Seetha, truthful, words, started to speak.
Sipping the holy water poured out by a disciple of Valmiki in her palm, Seetha spoke out the words making an asseveration. [15-80]
वाङ्मनःकर्मभिः पत्यौ व्यभिचारो यथा न मे।
तथा विश्वंभरे देवि मामन्तर्धातुमर्हसि॥ १५-८१
vāṅmanaḥkarmabhiḥ patyau vyabhicāro yathā na me |
tathā viśvaṁbhare devi māmantardhātumarhasi|| 15-81
vA~NmanaHkarmabhiH patyau vyabhicAro yathA na me |
tathA vishva.nbhare devi mAmantardhAtumarhasi || 15-81
vAk manaH karmabhiH patyau vyabhicAraH yathA na me tathA vishva.nbhare devi mAm antardhAtum arhasi
15-81. vAk manaH karmabhiH= by speech, mind and action; patyau me vyabhicAraH na yathA= reg. husband, to me, infidelity, if it is not there; tathA= in such case - if I were to be clean; hè vishva.nbhare= oh, mother earth; devi= oh, bhUdevi; mAm antardhAtum arhasi= me, to secrete, apt of you.
"If there has been no violation of duty on my part towards my husband either by speech or thought or action, then, oh, mother earth, pray, be good enough to secrete me in thy womb... [15-81]
एवमुक्ते तया साध्व्या रन्ध्रात्सद्योभवाद्भुवः।
शातह्रदमिव ज्योतिः प्रभामण्डलमुद्ययौ॥ १५-८२
evamukte tayā sādhvyā randhrātsadyobhavādbhuvaḥ |
śātahradamiva jyotiḥ prabhāmaṇḍalamudyayau|| 15-82
evamukte tayA sAdhvyA randhrAtsadyobhavAdbhuvaH |
shAtahradamiva jyotiH prabhAmaNDalamudyayau || 15-82
evam ukte tayA sAdhvyA randhrAt sadyaH bhavAt bhuvaH shAtahradam iva jyotiH prabhA maNDalam udyayau
15-82. sAdhvyA tayA evam ukte= by chaste lady, by her, in this way, when said; sadyaH bhavAt bhuvaH randhrAt = from suddenly appeared, earth's, chasm; shAtahradam jyotiH iva= lightning's, flash, as with; prabhA maNDalam udyayau= a halo of light, rose up.
No sooner was this said by that chaste lady than there shot up a halo of light as if it was a flash of lightening from a chasm suddenly opened in the earth. [15-82]
समुद्ररशना साक्षात्प्रादुरासीद्वसुंधरा॥ १५-८३
tatra nāgaphaṇotkṣiptasiṁhāsananiṣeduṣī |
samudraraśanā sākṣātprādurāsīdvasuṁdharā|| 15-83
tatra nAgaphaNotkShiptasi.nhAsananiSheduShI |
samudrarashanA sAkShAtprAdurAsIdvasu.ndharA || 15-83
tatra nAga phaNa utkShipta si.nhAsana niSheduShI samudra rashanA sAkShAt prAdurAsIt vasu.ndharA
15-83. tatra= in that halo; nAga phaNa utkShipta si.nhAsana niSheduShI= serpents, by hoods, uplifted, on throne, she who is sitting on it; samudra rashanA= wearing oceans, as her girdles; sAkShAt vasu.ndharA prAdurAsIt= actually, mother earth, came up.
In that halo of brightness there appeared the Goddess Earth herself, seated on a throne supported on the hoods of the serpent and engird with oceans. [15-83]
सा सीतामङ्कमारोप्य भर्तृप्रणिहितेक्षणाम्।
मामेति व्याहरत्येव तस्मिन्पातालमभ्यगात्॥ १५-८४
sā sītāmaṅkamāropya bhartṛpraṇihitekṣaṇām |
māmeti vyāharatyeva tasminpātālamabhyagāt|| 15-84
sA sItAma~NkamAropya bhartR^ipraNihitekShaNAm |
mAmeti vyAharatyeva tasminpAtAlamabhyagAt || 15-84
sA sItAm a~Nkam Aropya bhartR^i praNihita IkShaNAm mA mA iti vyAharati eva tasmin pAtAlam abhyagAt
15-84. sA= she that Mother Earth; bhartR^i praNihita IkShaNAm sItAm= on husband, one who fixed, sight, on her husband, such Seetha; a~Nkam Aropya= in to her lap, on taking; tasmin mA mA iti vyAharati eva= while Rama, do not, do not, thus, still saying; pAtAlam abhyagAt = to nether world, taken away.
Placing Seetha on her lap the Goddess Earth went away to the nether world, while Seetha still fixed her sight on her husband, and even though her husband Rama desperately shouting "oh, no, no..." [15-84]
धरायाम् तस्य संरम्भम् सीताप्रत्यर्पणैषिणः।
गुरुर्विधिबलापेक्षी शमयामास धन्विनः॥ १५-८५
dharāyām tasya saṁrambham sītāpratyarpaṇaiṣiṇaḥ |
gururvidhibalāpekṣī śamayāmāsa dhanvinaḥ|| 15-85
dharAyAm tasya sa.nrambham sItApratyarpaNaiShiNaH |
gururvidhibalApekShI shamayAmAsa dhanvinaH || 15-85
dharAyAm tasya sa.nrambham sItA pratyarpaNa aiShiNaH guruH vidhi balApekShI shamayAmAsa dhanvinaH
15-85. sItA pratyarpaNa aiShiNaH= one wishing get back Seetha; dhanvinaH= bow wielder; tasya= of Rama; dharAyAm sa.nrambham= earth's, hectic activity; vidhi balApekShI= destiny is all=powerful; thus saying; guruH shamayAmAsa= Valmiki, consoled Rama.
When Rama wielded a bow against Mother Earth in his eagerness to get back Seetha from her, sage Valmiki pacifically disarmed him saying that all-powerful destiny cannot be countermanded. [15-85]
ऋषीन्विसृज्य यज्ञान्ते सुहृदश्च पुरस्कृतान्।
रामः सीतागतम् स्नेहम् निदधे तदपत्ययोः॥ १५-८६
ṛṣīnvisṛjya yajñānte suhṛdaśca puraskṛtān |
rāmaḥ sītāgatam sneham nidadhe tadapatyayoḥ|| 15-86
R^iShInvisR^ijya yaj~nyAnte suhR^idashca puraskR^itAn |
rAmaH sItAgatam sneham nidadhe tadapatyayoH || 15-86
R^iShIn visR^ijya yaj~nya ante suhR^idaH ca puraskR^itAn rAmaH sItA gatam sneham nidadhe tat apatyayoH
15-86. rAmaH yaj~nya ante = Rama, at the end of ritual; puraskR^itAn R^iShIn suhR^idaH ca visR^ijya= honouring them, sages, friends, also, on leaving; sItA gatam sneham tat apatyayoH nidadhe= Seetha, appertaining, love, on her, sons, he kept.
On the conclusion of the sacrifice, having given leave to the sages and his friends after properly honouring them, Rama cantered his affection for Seetha in her sons. [15-86]
युधाजितस्य संदेशात्स देशम् सिन्धुनामकम्।
ददौ दत्तप्रभावाय भरताय भृतप्रजः॥ १५-८७
yudhājitasya saṁdeśātsa deśam sindhunāmakam |
dadau dattaprabhāvāya bharatāya bhṛtaprajaḥ|| 15-87
yudhAjitasya sa.ndeshAtsa desham sindhunAmakam |
dadau dattaprabhAvAya bharatAya bhR^itaprajaH || 15-87
yudhAjitasya sa.ndeshAt sa desham sindhu nAmakam dadau datta prabhAvAya bharatAya bhR^ita prajaH
15-87. bhR^ita prajaH saH= protector of people, he that Rama; yudhAjitasya sa.ndeshAt= YudhAjit, by message; sindhu nAmakam desham= Sindhu, named, kingdom; datta prabhAvAya bharatAya dadau = giving full control, to Bharata, he gave.
Then Rama made over the country named Sindhu to Bharata with full sovereign authority, at the message of Yudhajit, the maternal uncle of Bharata. [15-87]
भरतस्तत्र गन्धर्वान्युधि निर्जित्य केवलम्।
आतोद्यम् ग्राहयामास समत्याजयदायुधम्॥ १५-८८
bharatastatra gandharvānyudhi nirjitya kevalam |
ātodyam grāhayāmāsa samatyājayadāyudham|| 15-88
bharatastatra gandharvAnyudhi nirjitya kevalam |
Atodyam grAhayAmAsa samatyAjayadAyudham || 15-88
bharataH tatra gandharvAn yudhi nirjitya kevalam Atodyam grAhayAmAsa samatyAjayat Ayudham
15-88. tatra bharataH= there, Bharata; yudhi gandharvAn nirjitya= in combats, gandharva-s, on conquering; kevalam Atodyam grAhayAmAsa= just, vINa-s [lutes], made them to handle; Ayudham samatyAjayat= weapons, discarding.
There in Sindhu region Bharata having conquered the Gandharva-s in battle compelled them to take up lutes forgoing their warlike weapons. [15-88]
The Gandharvas are semi-divine beings who are the heavenly singers and musicians. They were the dwellers in the country known by the name of Sindhu i.e. the country situated on both sides of the river Indus. The Gandharvas were forced to go back to their hereditary profession of muscians--o)0(o--
स तक्षपुष्कलौ पुत्रौ राजधान्योस्तदाख्ययोः।
अभिषिच्याभिषेकार्हौ रामान्तिकमगात्पुनः॥ १५-८९
sa takṣapuṣkalau putrau rājadhānyostadākhyayoḥ |
abhiṣicyābhiṣekārhau rāmāntikamagātpunaḥ|| 15-89
sa takShapuShkalau putrau rAjadhAnyostadAkhyayoH |
abhiShicyAbhiShekArhau rAmAntikamagAtpunaH || 15-89
saH takSha puShkalau putrau rAjadhAnyoH tat AkhyayoH abhiShicya abhiSheka arhau rAma antikam agAt punaH
15-89. saH= he Bharata; abhiSheka arhau= who deserved coronation; takSha puShkalau putrau= Taksha, Pushkala, sons; tat AkhyayoH rAjadhAnyoH= their, after named, in capitals; abhiShicya= having anointed; punaH rAma antikam agAt = again, Rama, nearby, he returned.
Having installed his two sons Taksha and Pushkala, who deserved coronation, in the towns named after them, Bharata went back to Rama. [15-89]
अङ्गदम् चन्द्रकेतुम् च लक्ष्मणोऽप्यात्मसंभवौ।
शासनाद्रघुनाथस्य चक्रे कारापथेश्वरौ॥ १५-९०
aṅgadam candraketum ca lakṣmaṇo'pyātmasaṁbhavau |
śāsanādraghunāthasya cakre kārāpatheśvarau|| 15-90
a~Ngadam candraketum ca lakShmaNo.apyAtmasa.nbhavau |
shAsanAdraghunAthasya cakre kArApatheshvarau || 15-90
a~Ngadam candraketum ca lakShmaNaH api Atmasa.nbhavau shAsanAt raghunAthasya cakre kArApatha Ishvarau
15-90. lakShmaNaH api= Lakshmana, even; raghunAthasya shAsanAt= by Rama's, order; a~Ngadam candraketum ca= Angada, Chandraketu, also; Atmasa.nbhavau= his own sons; kArApatha Ishvarau cakre= Karapatha kingdom, as lords, he made.
Lakshmana too, in obedience to the orders of Rama, made his two sons Angada and Chandraketu the rulers of KAra-patha kingdom. [15-90]
इत्यारोपितपुत्रास्ते जननीनाम् जनेश्वराः।
भर्तृलोकप्रपन्नानाम् निवापान्विदधुः क्रमात्॥ १५-९१
ityāropitaputrāste jananīnām janeśvarāḥ |
bhartṛlokaprapannānām nivāpānvidadhuḥ kramāt|| 15-91
ityAropitaputrAste jananInAm janeshvarAH |
bhartR^ilokaprapannAnAm nivApAnvidadhuH kramAt || 15-91
iti Aropita putrAH te jananInAm janeshvarAH bhartR^i loka prapannAnAm nivApAn vidadhuH kramAt
15-91. iti Aropita putrAH= in this way, establishing, sons [on thrones]; te janeshvarAH= those kings; bhartR^i loka prapannAnAm= those that have reached husband's abode - heaven; jananInAm= to their mothers; kramAt nivApAn vidadhuH= serially, obsequial rites, they offered.
The rulers of the people, Rama and his brothers, having thus placed their sons on the thrones performed in regular order the obsequial ceremonies appertaining to their mothers who had followed their husband to heaven. [15-91]
उपेत्य मुनिवेषोऽथ कालः प्रोवाच राघवम्।
रहःसंवादिनौ पश्येदावाम् यस्तम् त्यजेरिति॥ १५-९२
upetya muniveṣo'tha kālaḥ provāca rāghavam |
rahaḥsaṁvādinau paśyedāvām yastam tyajeriti|| 15-92
upetya muniveSho.atha kAlaH provAca rAghavam |
rahaHsa.nvAdinau pashyedAvAm yastam tyajeriti || 15-92
upetya muni veShaH atha kAlaH provAca rAghavam rahaH sa.nvAdinau pashyet AvAm yaH tam tyajeH iti
15-92. atha kAlaH muni veShaH san upetya= then, Time-god Yama, in sage's, guise, having come; rAghavam provAca= to Rama, said; rahaH sa.nvAdinau AvAm= secretly, talking, us; yaH pashyet= he who sees; tam tyajeH iti= him, you have to discard, thus.
The God of Death on a certain occasion came up to Rama in the guise of a hermit and said to him, 'whosoever beholds us talking together in private must be abandoned by you...' [15-92]
तथेति प्रतिपन्नाय विवृतात्मा नृपाय सः।
आचख्यौ दिवमध्यास्व शासनात्परमेष्ठिनः॥ १५-९३
tatheti pratipannāya vivṛtātmā nṛpāya saḥ |
ācakhyau divamadhyāsva śāsanātparameṣṭhinaḥ|| 15-93
tatheti pratipannAya vivR^itAtmA nR^ipAya saH |
Acakhyau divamadhyAsva shAsanAtparameShThinaH || 15-93
tatheti pratipannAya vivR^itAtmA nR^ipAya saH Acakhyau divam adhyAsva shAsanAt parameShThinaH
15-93. tatheti pratipannAya nR^ipAya= so be it, one who said so, to such king Rama; saH vivR^itAtmA= he Yama, revealing himself; parameShThinaH shAsanAt divam adhyAsva= by Brahma's, order, heavens, to now preside over; [iti= thus] Acakhyau = said.
Yama manifested his real identity to the king Rama, who had accepted the condition by the expression' be it so,'; and then Yama said to Rama, " be now in the Heavens according to the order of the Creator." [15-93]
विद्वानपि तयोर्द्वाःस्थः समयम् लक्ष्मणोऽभिनत्।
भीतो दुर्वाससः शापाद्रामसंदर्शनार्थिना॥ १५-९४
vidvānapi tayordvāḥsthaḥ samayam lakṣmaṇo'bhinat |
bhīto durvāsasaḥ śāpādrāmasaṁdarśanārthinā|| 15-94
vidvAnapi tayordvAHsthaH samayam lakShmaNo.abhinat |
bhIto durvAsasaH shApAdrAmasa.ndarshanArthinA || 15-94
vidvAn api tayoH dvAHsthaH samayam lakShmaNaH abhinat bhItaH durvAsasaH shApAt rAma sa.ndarshana arthinaH
15-94. dvAHsthaH lakShmaNaH vidvAn api= who is at the door, Lakshmana, aware of the pact, though; rAma sa.ndarshana arthinaH durvAsasaH shApAt bhItaH = Rama, wishing to see, sage dUrvAsa, sand his curse, scared by; tayoH samayam abhinat = their Rama-Yama's, pact, he broke.
Lakshmana, who was standing at the door, though aware of the compact between the Rama-Yama, interrupted them by entering that room as he was afraid of the curse of sage dUrvAssa who just came in to see Rama. [15-94]
स गत्वा सरयूतीरम् देहत्यागेन योगवित्।
चकारावितथाम् भ्रातुः प्रतिज्ञाम् पूर्वजन्मनः॥ १५-९५
sa gatvā sarayūtīram dehatyāgena yogavit |
cakārāvitathām bhrātuḥ pratijñām pūrvajanmanaḥ|| 15-95
sa gatvA sarayUtIram dehatyAgena yogavit |
cakArAvitathAm bhrAtuH pratidnyAm pUrvajanmanaH || 15-95
sa gatvA sarayU tIram deha tyAgena yogavit cakAra avitathAm bhrAtuH pratij~nyAm pUrva janmanaH
15-95. yogavit saH = one acquainted with yogic practises, that Lakshmana; sarayU tIram gatvA= River Sarayu's, bank, having gone; deha tyAgena pUrva janmanaH bhrAtuH pratij~nyAm= by body relinquishing, earlier, birthed, brother's, pact; avitathAm cakAra = as true, he made.
Then, Lakshmana who was acquainted with the practice of Yoga going to the bank of the river Sarayu made good, by giving up his body, the promise of his elder brother Rama given to Yama. [15-95]
राघवः शिथिलम् तस्थौ भुवि धर्मस्त्रिपादिव॥ १५-९६
tasminnātmacaturbhāge prāṅnākamadhitasthuṣi |
rāghavaḥ śithilam tasthau bhuvi dharmastripādiva|| 15-96
tasminnAtmacaturbhAge prA~NnAkamadhitasthuShi |
rAghavaH shithilam tasthau bhuvi dharmastripAdiva || 15-96
tasmin Atma catur bhAge prA~k nAkam adhitasthuShi rAghavaH shithilam tasthau bhuvi dharmaH tripAt iva
15-96. Atma catur bhAge tasmin prA~k nAkam adhitasthuShi= his own self's, fourth part, he - Lakshmana, earlier, to heaven, when went; rAghavaH bhuvi tripAt dharmaH iva= Rama, on earth, three-legged, dharma, as with; shithilam tasthau = in dilapidated condition, remained.
When his own fourth part had thus gone before him to Heaven, Raghava remained on this earth in a ramshackle condition like three-legged duty. [15-96]
These two are a yugmam:
स निवेश्य कुशावत्याम् रिपुनागाङ्कुशम् कुशम्।
शरावत्याम् सताम् सूक्तैर्जनिताश्रुलवम् लवम्॥ १५-९७
उदक्प्रतस्थे स्थिरधीः सानुजोऽग्निपुरःसरः।
अन्वितः पतिवात्सल्याद्गृहवर्जमयोध्यया॥ १५-९८
sa niveśya kuśāvatyām ripunāgāṅkuśam kuśam |
śarāvatyām satām sūktairjanitāśrulavam lavam|| 15-97
udakpratasthe sthiradhīḥ sānujo'gnipuraḥsaraḥ |
anvitaḥ pativātsalyādgṛhavarjamayodhyayā|| 15-98
sa niveshya kushAvatyAm ripunAgA~Nkusham kusham |
sharAvatyAm satAm sUktairjanitAshrulavam lavam || 15-97
udakpratasthe sthiradhIH sAnujo.agnipuraHsaraH |
anvitaH pativAtsalyAdgR^ihavarjamayodhyayA || 15-98
sthiradhIH saH ripu nAga a~Nkusham kusham kushAvatyAm niveshya sUktaiH satAm janita ashru lavam lavam sharAvatyAm niveshya sa anujaH agni puraHsaraH pati vAtsalyAt gR^iha varjam ayodhyayA anvitaH udak pratasthe
15-97, 98. sthiradhIH saH= firm-minded, he that Rama; ripu nAga a~Nkusham kusham= to enemy, called elephant, one who is like a goad, such Kusha; kushAvatyAm niveshya= in Kushavati kingdom, on establishing; sUktaiH satAm janita ashru lavam lavam = who drew drops of tears of joy by his witticisms from the eyes of the good people, such Lava; sharAvatyAm niveshya= in Sharavati kingdom, on establishing; sa anujaH agni puraHsaraH= with brothers, and ritual fire in van; pati vAtsalyAt gR^iha varjam ayodhyayA anvitaH= on lord, with affection, precipitately leaving their homes, with the inhabitants of Ayodhya, following him; udak pratasthe= to North, Rama journeyed.
Having placed Kusha, who was like the goading-rod to his elephant-like hostile princes, in Kushavati; having placed Lava, who drew drops of tears of joy by his witticisms from the eyes of the good, in Sharavati, that firm-minded Rama with his younger brothers and with the fire-tray carried in front of him started for the North while the inhabitants of Ayodhya precipitately leaving their homes followed him out of devotion to their lord. [15-97, 98]
जगृहुस्तस्य चित्तज्ञाः पदवीम् हरिराक्षसाः।
कदम्बमुकुलस्थूलैरभिवृष्टाम् प्रजाश्रुभिः॥ १५-९९
jagṛhustasya cittajñāḥ padavīm harirākṣasāḥ |
kadambamukulasthūlairabhivṛṣṭām prajāśrubhiḥ|| 15-99
jagR^ihustasya cittadnyAH padavIm harirAkShasAH |
kadambamukulasthUlairabhivR^iShTAm prajAshrubhiH || 15-99
jagR^ihuH tasya citta-j~nyAH padavIm hari rAkShasAH kadamba mukula sthUlaiH abhivR^iShTAm prajA ashrubhiH
15-99. citta-j~nyAH hari rAkShasAH= heart knowing ones, monkeys, rAkshasA-s; kadamba mukula sthUlaiH= of the size of the Kadamba buds prajA ashrubhiH abhivR^iShTAm = with peoples, tears, well showered; tasya padavIm= his, path; jagR^ihuH = they walked.
The monkeys and the demons who knew his mind followed his track which was wetted with showers of tears of the size of the Kadamba buds shed by his subjects. [15-99]
उपस्थितविमानेन तेन भक्तानुकम्पिना।
चक्रे त्रिदिवनिःश्रेणिः सरयूरनुयायिनाम्॥ १५-१००
upasthitavimānena tena bhaktānukampinā |
cakre tridivaniḥśreṇiḥ sarayūranuyāyinām|| 15-100
upasthitavimAnena tena bhaktAnukampinA |
cakre tridivaniHshreNiH sarayUranuyAyinAm || 15-100
upasthita vimAnena tena bhakta anukampinA cakre tridiva niHshreNiH sarayUH anuyAyinAm
15-100. upasthita vimAnena= who had a divine aircraft car in waiting; bhakta anukampinA= who was kind to those attached to him; tena anuyAyinAm= by him - Rama, for the followers; sarayUH tridiva niHshreNiH cakre = river Sarayu, as staircase, he made.
While there arrived a heavenly aircraft for himself, that kind-hearted one to his adherers Rama made the Sarayu River as staircase to heavens for his followers who wish to discard their earthly forms and ascend to heaven. [15-100]
अतस्तदाख्यया तीर्थम् पावनम् भुवि पप्रथे॥ १५-१०१
yadgopratarakalpo'bhūtsaṁmardastatra majjatām |
atastadākhyayā tīrtham pāvanam bhuvi paprathe|| 15-101
yadgopratarakalpo.abhUtsa.nmardastatra majjatAm |
atastadAkhyayA tIrtham pAvanam bhuvi paprathe || 15-101
yat go-pratara-kalpaH abhUt sa.nmardaH tatra majjatAm ataH tat AkhyayA tIrtham pAvanam bhuvi paprathe
15-101. yat tatra= by which reason, there in Sarayu; majjatAm sa.nmardaH= people taking dip, their congestion; go-pratara-kalpaH abhUt = [is came to be called as] closely packed cows swimming across, has become; ataH= by that reason; tat AkhyayA= that, named so; pAvanam tIrtham bhuvi paprathe= a sacred, place for bath, on earth, it is renowned.
Since the concourse of people seeking a plunge was great at that spot it looked almost like go-pratam, a line of closely packed cows swimming across, and as a consequence became celebrated as a sacred spot under that name, go-pratara, on this earth. [15-101]
स विभुर्विबुधांशेषु प्रतिपन्नात्ममूर्तिषु।
त्रिदशीभूतपौराणाम् स्वर्गान्तरमकल्पयत्॥ १५-१०२
sa vibhurvibudhāṁśeṣu pratipannātmamūrtiṣu |
tridaśībhūtapaurāṇām svargāntaramakalpayat|| 15-102
sa vibhurvibudhA.nsheShu pratipannAtmamUrtiShu |
tridashIbhUtapaurANAm svargAntaramakalpayat || 15-102
sa vibhuH vibudha a.nsheShu pratipanna Atma mUrtiShu satsu tri-dashI-bhUta-paurANAm svarga antaram akalpayat
15-102. vibhuH saH= lord, he who is; vibudha a.nsheShu= those who were portions of divine or celestial beings; pratipanna Atma mUrtiShu satsu= when resumed their original forms; tri-dashI-bhUta-paurANAm= for those deified citizens; svarga antaram akalpayat = heaven, another, he created.
No sooner had all those who were primarily divine beings resumed their original forms, than the lord created a separate Heaven for those of his citizens who had acquired divineness.
When this surplus returned to heaven from earth it was quite natural that the Heavens became over-crowded. Hence it is that a new Heaven had to be created for these peregrinators; see Ramayana. Uttarakanda Canto 110 sts. 17 and 18.
लङ्कानाथम् पवनतनयम् चोभयम् स्थापयित्वा
कीर्तिस्तम्भद्वयमिव गिरौ दक्षिणे चोत्तरे च॥ १५-१०३
nirvartyaivam daśamukhaśiraśchedakāryam surāṇām
viṣvaksenaḥ svatanumaviśatsarvalokapratiṣṭhām |
laṅkānātham pavanatanayam cobhayam sthāpayitvā
kīrtistambhadvayamiva girau dakṣiṇe cottare ca|| 15-103
nirvartyaivam dashamukhashirashChedakAryam surANAm
viShvaksenaH svatanumavishatsarvalokapratiShThAm |
la~NkAnAtham pavanatanayam cobhayam sthApayitvA
kIrtistambhadvayamiva girau dakShiNe cottare ca || 15-103
nirvartya evam dasha-mukha-shiraH-Cheda-kAryam surANAm viShvaksenaH sva tanum avishat sarva loka pratiShThAm la~NkA nAtham pavana-tanayam ca ubhayam sthApayitvA kIrti stambha dvayam iva girau dakShiNe ca uttare ca
15-103. viShvaksenaH= Vishnu; evam= in this way; surANAm dasha-mukha-shiraH-Cheda-kAryam nirvartya= of gods, ten-headed one's, decapitating, deed, on accomplishing; la~NkA nAtham pavana-tanayam ca ubhayam= Lanka's lord Vibhishana, wind-god's son, also, both; kIrti stambha dvayam iva= monumental pillars, a pair of, as if; dakShiNe girau= on southern, peak; uttare girau ca= on northern, peak, also; sthApayitvA= having established; sarva loka pratiShThAm= to all, worlds, a substratum; sva tanum avishat= his own, form [of Vishnu], he entered.
Vishvaksena, namely Vishnu, having in this manner accomplished the mission entrusted to him by gods viz., the work of decapitating the heads of the ten-faced Ravana, and having firmly established a ruler for Lanka viz. vibhIShaNa and the son of Wind-god, viz. hanumAn as if both were two monumental pillars on the southern and northern mountains, he re-entered his own form which is a refuge to all created beings viz., Vishnu. [15-103]
इति कालिदास कृत रघुवंश महाकाव्ये पञ्चदशः सर्गः
iti kālidāsa kṛta raghuvaṁśa mahākāvye pañcadaśaḥ sargaḥ
Krishnarao Mahadeva Joglekar, 1916 - KMJ, or Joglekar
Gopala Raghunath Nandargikar, 1897 GRN
pithy, terse sayings or foots of poem appearing in comment section - from The Story of Raghu's Line by Kalidasa; translated by P. De Lacy Johnston, Published by Adine House, London, 1902 - De Lacy or Lacy
upama is roughly said as metaphor, transferred epithet, or condensed simile, or expanded simile, or whatever, but not stabilised, as with atishayokti and utpreksha both made to fall under the category of a hyperbole.
u.mA o : upamAna - comparable object; or the object itself.
u.me oc : upameya - object compared.
sA.dha c: sAdhAraNa dharma: commonality in sharing attributes.
sA. vA cw: sAdharaNa vAcaka: coupula, conjunctional word used.
anu.dha uq : anugAmi dharma : underlying quality of factors.
bimba om, or O: object to be mirrored.
prati-bimba mo: reflected object with mirror symmetry, mirrored object.
shleSa innuendo: lexically mixing, imbibed in; better we use this innuendo= 2 a remark with a double meaning, usu. suggestive; till pundits object.
zeugma : a figure of speech using a verb or adjective with two nouns, to one of which it is strictly applicable while the word appropriate to the other is not used (e.g. with weeping eyes and [sc. grieving] hearts).
syllepsis : a figure of speech in which a word is applied to two others in different senses (e.g. caught the train and a bad cold) or to two others of which it grammatically suits one only (e.g. neither they nor it is working) - but not innuendo, or double meaning.
atishayokti - hybo: hyperbole.
utpreksha - mglq: magniloqui, gasconade.
Out of many mind-boggling Sanskrit poetics, upama is one, and only 23 of its shades are presented here as illustration. Please construe that hero is telling these se ntences to his heroine.
1] candra iva mukham manoj~nam = Like moon your face is heart-pleasing - upama alankAra.
2] candra iva mukham mukham iva candraH - That moon is like your face, and your face is like that moon - upameya upamA alankAra.
3] mukham iva mukham = face is face - ananvaya alankAra.
4] mukham iva candraH - moon is like your face - pratIpa alankAra
5] candram dR^iSTvA mukham smarAmi - on seeing I reminisce your face - smaraNa alankAra
6] mukham eva candraH - your face is moon alone - rUpaka alankAra
7] mukha candreNa tApaH shAmayati - on seeing moonlike face of yours, fervidity is lessening - pariNAma alankAra
8] kim idam mukham? uta aho! candraH - is this your face or that moon? - sandeha alankAra.
9] candra iti cakorAH tvat mukham anudhAvanti - thinking your face is moon songbirds are after it - bhrAntimat alankAra
10] candra iti cakorAH, kamala iti bhramarAH tvat mukhe ra~njanti - thinking your face to be moon, songbirds and bees [wish to take] delight in it.
11] camdro ayam, na mukham - this is moon, but not a face - apahnava
12] idam nUnam candraH - this is definitely the moon - utpreksha
13] candro ayam bhUpatiH - this king is the moon - atishayokti
14] mukhena candra kamale nirjite - moon or lotus is conquered by your face - tulya yogitA alankAra
15] nishi candraH tvat mukham ca hR^iSyati - night's moon delights your face - dIpaka alankAra
16] tvat mukha eva aham rajyAmi, candra eva cakoro rajyate - I take delight in your face, while songbirds take delight in that moon - prati vastu upama
17] divi candro yathA, bhuvi tathA tvat mukham bhAti - as to how the moon shines in the sky, thus your face shines forth on the earth - dR^iSTAnta alankAra
18] mukham candra shriyam bhibharti - your face is bearing the shine of that moon - nidarshana alankAra
19] niSkalankam mukham candrAt atiricyate - immaculate face of yours is surpassing that moon - vyatireka alankAra
20] tvat mukheva saha nishAsu candro hR^iSyati - along with your face, moon is also delightful in nights - saha ukti alankAra
21] mukham netra a.nka ruciram, smita jyostno upashobhitam - your face is delightful with eyes called its embellishments, and with moonshine like smiles - samAsa ukti alankAra
22] abjena tvat mukham tulyam hariNA hitasaktinA - your face vies with moon who has a deer in him, [or, your face vies with rising sun with lotus...] abhanga sabhanga shleSa alankAra
23] mukhasya puirataH candro niSprabhaH - before your face moon is loosing his shine a prastuta prashamsha.
desiraju hanumanta rao, August 09
desirajuhrao at yahoo.com