For Moksham (Jatayu Moksha and related Sargas in Aranya Kanda)

 

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 65
Verses converted to UTF-8, Nov 09

Introduction

Lakshmana pacifies Rama with reasonable argument in saying that, owing to the felony committed by a single soul, the entire world cannot be put to arrow. But a humanly search is to be conducted first to find him out, who abducted Seetha. If she is unavailable even after a thorough search, then that which is appropriate to the situation obtaining then, it can be effectuated.

tapyamānam tathā rāmam sītā haraṇa karśitam |
lokānām abhave yuktam sāṃvartakam iva analam || 3-65-1
vīkṣamāṇam dhanuḥ sajyam niḥśvasaṃtam punaḥ punaḥ |
dagdhu kāmam jagat sarvam yuga ante ca yathā haram || 3-65-2
adṛṣṭa pūrvam saṃkruddham dṛṣṭvā rāmam sa lakṣmaṇaḥ |
abravīt prāṃjaliḥ vākyam mukhena pariśuṣyatā || 3-65-3

1. tathaa = then; tapyamaanam = one who is searing [by his anguish]; raamam = one who delights world; siitaa haraNa karshitam = Seetha's, by abduction, careworn; saamvartakam = that which is related to the doomsday; analam iva = inferno, alike; lokaanaam a bhave yuktam = for [rendering] worlds, in non, being [destruction,] twinned with [the notion of]; sa jyam = with, bowstring - stringed to bow; dhanuH = at bow; viikSamaaNam = one who is seeing - concentrating on, kenning; punaH punaH niHshvasantam = again, again, one who is suspiring; yuga ante haram yathaa = at era, end, [seeing at] God Hara [Rudra,] as with; sarvam jagat dagdhu kaamam = entire, universe, to blaze away at, one who is wishing to - Rama; a dR^iSTa puurvam = un, seen, earlier - unseen is such a wrathful mien; sankruddham = highly infuriated one; raamam = at such Rama; dR^iSTvaa = having seen; saH lakSmaNaH = he that, Lakshmana; praanjaliH = with adjoined palms; mukhena parishuSyataa = by face, dried up [pale-facedly]; vaakyam abraviit = sentence, said [to Rama.]

Lakshmana on seeing Rama who is searing and careworn owing to the abduction of Seetha, blazing like the doomsday inferno, twinned with the notion of rendering the worlds into nonentity, kenning at his stringed bow, keen to blaze away entire universe, suspiring again and again, and who is alike Rudra at the end of era, and whose highly infuriated persona Lakshmana has not seen previously, became pale-faced and spoke to Rama with folded palms. [3-65-1]

purā bhūtvā mṛduḥ dāṃtaḥ sarva bhūta hite rataḥ |
na krodha vaśam āpannaḥ prakṛtim hātum arhasi || 3-65-4

4. puraa = previously; mR^iduH = [you are] soft - self-collected; daantaH = self-controlled; sarva bhuuta hite rataH = all, beings, wellbeing, delighted in; bhuutvaa = you were; krodha vasham aapannaH = in fury's, control, slipped into [presently]; prakR^itim haatum na arhasi = [your own] disposition, to discard, not, apt of you.

"Previously, you were self-collected and self-controlled and delighted in the wellbeing of all the beings. But presently, slipping into fury you are discarding your own disposition, which is unapt of you... [3-65-4]

candre lakṣmīḥ prabhā sūrye gatiḥ vāyau bhuvi kṣamā |
etat ca niyatam sarvam tvayi ca anuttamam yaśaḥ || 3-65-5

5. candre lakSmiiH = in moon, grandeur; suurye prabhaa = in sun, splendour; vaayau gatiH = in wind, motion; bhuvi kSamaa = in earth, composure; niyatam = perpetual; etat ca = this [perpetuity,] also; sarvam = all; tvayi = in you [available]; ca an uttamam yashaH = besides, unexcelled, honour.

"Grandeur in moon, splendour in sun, motion in wind, and composure in earth are perpetual and all this perpetuity is available in you, besides an unexcelled honour... [3-65-5]

ekasya na aparādhena lokān hantum tvam arhasi |
na tu jānāmi kasya ayam bhagnaḥ sāṃgrāmiko rathaḥ || 3-65-6
kena vā kasya vā hetoḥ sa āyudhaḥ sa paricchadaḥ |

6, 7a. ekasya aparaadhena = of single soul's, by felony; lokaan hantum = worlds, to vandalise; tvam = you are; na arhasi = not, apt of you; sa aayudhaH = with, weaponry; sa paricChadaH = with, paraphernalia; ayam saangraamikaH rathaH = this, one used in war /combatant's, chariot; kasya = whose is; kena vaa = by whom, or; kasya vaa hetoH = by which, or, reason; bhagnaH = shattered; na jaanaami = not, but, I know - we do not know.

"It will be unapt of you to vandalise worlds for a single-soul's felony. It is unclear as to whose combat-chariot is this, or by whom, or by what reason it is shattered with its weaponry and paraphernalia... [3-65-6, 7a]

khura nemi kṣataḥ ca ayam sikto rudhira bindubhiḥ || 3-65-7
deśo nivṛtta saṃgrāmaḥ su ghoraḥ pārthiva ātmaja |

7b, 8a. paarthiva aatmaja = oh, king's, son - oh, prince; khura = hooves; nemi = outer circle of horseshoes - like felloies; kSataH = grooved; rudhira bindubhiH siktaH = with blood, drops, wetted with; su ghoraH = very, ghastly; ayam deshaH = this, place is; nivR^itta sangraamaH = fought and stalled, combat.

"This has become a very ghastly place since it is grooved by the hooves of ungulates and by the felloies of chariot-wheels, and it is wetted with drops of blood, oh, prince, thereby a combat is fought and stalled at this place... [3-65-7b, 8a]

ekasya tu vimardo ayam na dvayoḥ vadatām vara || 3-65-8
na hi vṛttam hi paśyāmi balasya mahataḥ padam |

8b, 9a. vadataam vara = oh, among articulators, the best; ayam = this [combat is]; ekasya vimardaH = of a single [combatant's,] combat; dvayoH na = among two; mahataH balasya vR^ittam = huge, by army, eventuated; padam = stamps, footptints; na hi pashyaami = not, indeed, I observe.

"This is just a solo-combatant's combat but not among duo, oh, best articulator one among best articulators, I indeed observe that no huge army is eventuated here, nor its stamp... [3-65-8b, 9a]

na ekasya tu kṛte lokān vināśayitum arhasi || 3-65-9
yukta daṇḍā hi mṛdavaḥ praśāntā vasudhā adhipāḥ |

9b, 10a. ekasya kR^ite = by an individual, done - perpetuated wrongdoing; lokaan vinaashayitum na arhasi = all worlds, wish to wreck havoc upon, not, apt of you; hi = why because; vasudhaa adhipaaH = earth's, lords [kings are]; yukta daNDaa = tenable, imposers of punishment; mR^idavaH = good-hearted ones; prashaantaa = good-natured ones.

"It will be inapt of you to wish for wrecking a havoc upon all worlds for an individual's wrongdoing. Why because, the good-hearted, good-natured kings are they who impose tenable punishment... [3-65-9b, 10a]

sadā tvam sarva bhūtānām śaraṇyaḥ paramā gatiḥ || 3-65-10
ko nu dāra praṇāśam te sādhu manyeta rāghava |

10b, 11a. tvam sarva bhuutaanaam = you are, for all, beings; sadaa sharaNyaH = always, a shelterer; paramaa gatiH = ultimate, recourse; raaghava = oh, Raghava; te daara praNaasham = your, wife's, ravagement; kaH nu = who, really; saadhu manyeta = appreciable [act of grace,] they deem.

"You are always the shelterer for all beings, for you're above all the good-natured and good-hearted ordinary kings, and who can really deem the ravagement of you wife as an act of grace... [3-65-10b, 11a]

saritaḥ sāgarāḥ śailā deva gandharva dānavāḥ || 3-65-11
na alam te vipriyam kartum dīkṣitasya iva sādhavaḥ |

10b, 11a saritaH saagaraaH shailaa deva gandharva daanavaaH = rivers, oceans, mountains, gods, celestials, cacodemons; te = to you; saadhavaH = gentle people [altruists]; diikSitasya iva = to one who took a vow to conduct a Vedic-ritual [hallowed person,] as with such a hallowed person; vi priyam = without, pleasance [unpleasant, evoke indignation]; kartum = to do; na alam = not, easily - honestly they cannot do so.

"As no altruist can evoke indignation in a hallowed person who is performing Vedic-ritual, honestly, these rivers, oceans, mountains, gods, celestials, and cacodemons too cannot evoke indignation in you, because they are always gentle to you... isn't so... [3-65-10b, 11a]

yena rājan hṛtā sītā tam anveṣitum arhasi || 3-65-12
mad dvitīyo dhanuṣ pāṇiḥ sahāyaiḥ parama ṛṣibhiḥ |

12b, 13a. raajan = oh, king; dhanuS paaNiH = bow, in hand [you wielding your bow]; mat dvitiiyaH = with me, as second [as standby, me as your squire]; sahaayaiH parama R^iSibhiH = as helping hands, with sublime, sages; siitaa yena hR^itaa = Seetha is, by whom, abducted; tam = him [who abducted Seetha]; anveSitum arhasi = to search, apt of you.

"Oh, king, it will be apt of you to wield your bow and search for him who abducted Seetha, along with me as your squire and standby, and with the help of sublime sages available in this forest... [3-65-12b, 13a]

samudram ca viceṣyāmaḥ parvatān ca vanāni ca || 3-65-13
guhāḥ ca vividhā ghorā padminyo vividhāḥ thathā |

13b, 14a. samudram ca parvataan ca vanaani ca = ocean, also, mountains, also, forests, also; vividhaa ghoraaH guhaaH ca = divers, dreadful, caves, also; thathaa vividhaaH padminyaH = likewise, different, lotus-lakes; viceSyaamaH = let us search.

"Let us search the oceans, rivers and forests, and even divers dreadful caves and different lotus-lakes... [3-65-13b, 14a]

deva gandharva lokān ca viceṣyāmaḥ samāhitāḥ || 3-65-14
yāvat na adhigamiṣyāmaḥ tava bhāryā apahāriṇam |

14b, 15a. samaahitaaH = intently; tava bhaaryaa apa haariNam = your, wife, for abductor; yaavat na adhigamiSyaamaH = as long as, not, accessible [apprehended]; so long; deva gandharva lokaan ca = gods, celestial, worlds of; viceSyaamaH = let us search.

"Let us intently search the worlds of gods and celestials as long as the abductor of your wife is unapprehended... [3-65-14b, 15a]

na cet sāmnā pradāsyanti patnīm te tridaśa īśvarāḥ |
kosala indra tataḥ paścāt prāpta kālam kariṣyasi || 3-65-15

15b, c. kosala indra = oh, Kosala kingdom's, lord of; tridasha iishvaraaH = heavenly, lords; te patniim = your, wife; saamnaa = propitiously; na pradaasyanti cet = not, going to bestow, if; tataH pashcaat = there, after; praapta kaalam = chanced, time [seasonably]; kariSyasi = you may do.

"Oh, Lord of Kosala kingdom, if the heavenly lords are not going bestow your wife propitiously, rather after our humanly effort, then you may do whatever you want, seasonably... [3-65-15b, c]

śīlena sāmnā vinayena sītām
nayena na prāpsyasi cet narendra |
tataḥ samutsādaya hema puṃkhaiḥ
mahendra vajra pratimaiḥ śara oghaiḥ || 3-65-16

16. narendra = oh, king; shiilena = with your traits of good conduct [sincerity]; saamnaa = placating enemies and making friendship [solidarity]; vinayena = humbleness in your behaviour [simplicity]; nayena = gaining in scrupulous way [scrupulosity]; siitaam na praapsyasi cet = Seetha, not, you redeem, if; tataH = then; hema punkhaiH = with golden, the arrow-handles where eagle feathers are stuffed - thereby which have swift egress; mahendra = mahendra' vajra pratimaiH = Indra's, Thunderbolt, which mirrors up; shara oghaiH = arrows, by torrents of; sam ut saadaya = completely, up, heave - put whole of universe to turmoil.

"If, oh, king, you with your traits of sincerity, solidarity, simplicity, and scrupulosity are not going to get back Seetha, then you may you may put whole of the universe to turmoil with the torrents of your arrows which have swift egress as they are with golden-handles which are stuffed with eagle feathers, and which mirror up the Thunderbolts of Mahendra in their trajectories..." Thus Lakshmana appealed to ireful Rama. [3-65-16]

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe paṃca ṣaṣṭitamaḥ sargaḥ

 

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 66
Verses converted to UTF-8, Nov 09

Introduction

Lakshmana reasons with Rama regarding the drastic action Rama is about to take in annihilating the worlds. He says many pithy references in dissuading Rama. This chapter likens to Bhagavad Gita, as its terse version.

tam tathā śoka saṃtaptam vilapaṃtam anāthavat |
mohena mahatā āviṣṭam paridyūnam acetanam || 4-66-1
tataḥ saumitriḥ āśvāsya muhūrtāt iva lakṣmaṇaḥ |
rāmam saṃbodhayāmāsa caraṇau ca abhipīḍayan || 4-66-2

1, 2. tataH = then; saumitriH = Sumitra's son; lakSmaNaH = Lakshmana; tathaa = thus; shoka santaptam = by anguish, scorched; mahataa mohena aaviSTam = by high, passion, possessed by; anaathavat vilapantam = like a forlorn one, who is bewailing; paridyuunam = impoverished; a cetanam = not, animated at heart; tam raamam = him, Rama; muhuurtaat iva aashvaasya = for a moment, to say, having consoled; caraNau abhipiiDayan = feet, gripping tightly [in supplication]; sambodhayaamaasa = started to address.

While Rama is bewailing like a forlorn as his anguish is scorching him, rendered impoverished with an inanimate heart as a high passion possessed him, Lakshmana, the son of Sumitra, suppliantly gripped his feet and started to address him. [4-66-1, 2]

mahatā tapasā rāma mahatā ca api karmaṇā |
rājñā daśarathena asi labdho amṛtam iva amaraiḥ || 4-66-3

3. raama = oh, Rama; raaGYaa dasharathena = by king, Dasharatha; mahataa tapasaa = by superlative, ascesis; mahataa ca api karmaNaa = by superior, also, even, acts; amaraiH amR^itam iva = by gods, ambrosia, as with; labdhaH asi = reaped, you are.

"Oh, Rama, as gods have reaped ambrosia after a prolonged churning of Milky Ocean, you are a reap of King Dasharatha's superlative ascesis and even by his superior acts... [4-66-3]

The comparison of Rama to ambrosia is noteworthy. Ambrosia is not self-useful but it is manifoldly useful to every other being. If Rama is useful to all created, animate, or inanimate beings, inclusive of gods, and the thought of that prime mover to destruct what it is moving, is self-contradictory. Next, the prime object of ambrosia is to enliven but not to eradicate, thus that thought itself is self-contemptuous. Next, the very same demons turned destructive from day one, and now if Rama destructs everything, it tantamount to brand Rama to have taken sides with demons. This is again a self-critical phenomenon of his incarnation. And so on...

tava caiva guṇaiḥ baddhaḥ tvat viyogāt mahipatiḥ |
rājā devatvam āpanno bharatasya yathā śrutam || 4-66-4

4. bharatasya = of [from] Bharata; yathaa shrutam = as to how, heard; mahi patiH = kingdom, husbander of [an enlivener of his subjects, our father Dasharatha]; raajaa = king - Dasharatha; tava guNaiH baddhaH = by your, [rosy] endowments, fastened [beholden to]; tvat viyogaat = by your, separation; devatvam aapannaH = godhood, he obtained.

"Our father was an enlivener of all the subjects and that king was beholden only to your rosy endowments, but he obtained godhood by your separation... this is what we heard from Bharata... [4-66-4]

Annex: 'You know that our father fought demons on behalf of gods and was an ablest and an impeccable ruler... and you said that our father might deride you in saying: 'you are a wilful disobedient, despicable and even that way a dishonest one, such as you are, fie on you...' [as at 3-61-8b, 9a,] but when you resort to undertake still deplorable devastation of worlds, than that of demons, what will he say of you...

yadi duḥkham idam prāptam kākutstha na sahiṣyase |
prākṛtaḥ ca alpa sattvaḥ ca itaraḥ kaḥ sahiṣyati || 4-66-5

5. kaakutstha = oh, Kakutstha; praaptam idam duHkham = chanced, this, aguish; na sahiSyase yadi = not, able to withstand, if; praakR^itaH = a simpleton; alpa sattvaH = one with meagre, boldness; itaraH kaH sahiSyati = other man, who, withstands.

"If you are unable to withstand this anguish chanced on you, oh, Kakutstha, then how a simpleton and whose boldness is meagre can withstand it... [4-66-5]

Annex: 'Kakutstha-s are the pure beings shuddha sattva, and you are still purer, because of the speciality of your birth through some divine dessert given by some yaGYa puruSa, a Ritual Deity, therefore you should have some divine endowments, if not all, and why do you compare yourself to a commoner and bewail like this, instead of making humanly efforts... and if a person of your stature sits bewailing and moaning, whereto a commoner has to go in a similar situation...

āśvasihi naraśreṣṭha prāṇinaḥ kasya na āpada |
saṃspṛśanti agnivat rājan kṣaṇena vyapayānti ca || 4-66-6

6. narashreSTha = oh, best one among men [first and foremost man]; praaNinaH = for living beings; kasya na aapada samspR^ishanti = who is, not, mischance, touches [catches, uncaught]; agnivat kshaNena vyapayaanti = fire [-catch,] like, momently, takes away [lets up]; raajan = oh, king; aashvasihi = tell me.

"Oh, first and foremost man, tell me who is uncaught by mischance, which mischance will be catchy like fire-catch, and oh, king, even that, that lets up momently... [4-66-6]

Annex: 'I am not imparting any maiden version of Bhagavad Gita to you in saying that gataasuuna agataa suunau na anushocanti panNDitaaH; maatraa sparshaH tu kaunteya shiita uSNam sukha duHkhadaa... Gita 2-11, 13; 'This that irks- / Thy sense-life, thrilling to the elements- / Bringing thee heat and cold, sorrows and joys, / 'Tis brief and mutable!' but we are in an era of action, let us undertake some action, rather than bewailing... all this is but brief and mutable...' but think yourself, what to do next, in a human way...'

duḥkhito hi bhavān lokān tejasā yadi dhakṣyate |
ārtāḥ prajā nara vyāghra kva nu yāsyanti nirvṛtim || 4-66-7

7. nara vyaaghra = man, the tiger; duHkhitaH = ruefully; bhavaan = you; tejasaa lokaan dhakSyate yadi = by your radiance, worlds, you blaze away, if; aartaaH prajaa = rueful, people; nirvR^itim = for solace; kva yaasyanti nu = where, they go, really.

"If you are going to blaze away worlds with your radiance in your ruefulness, to where the ordinary people in rue shall go for solace, really... [4-66-7]

Annex: 'A farmer fences his farm to not to allow stray cattle to graze the crop... you are an implicit farmer of this universe and you alone fenced this universe with their respective protective areas or spheres, say stratosphere, troposphere and suchlike... thus you have come here explicitly as a fence to this world, and when the fence alone is trampling the crop of the rightness, who else will come to the rescue of that forlorn elements of crop, called the inmates of worlds...'

loka svabhāva eva eṣa yayātiḥ nahuṣa ātmajaḥ |
gataḥ śakreṇa sālokyam anayaḥ tam samaspṛśat || 4-66-8

8. eSa loka svabhaavaH eva = this is, world's, disposition, only; nahuSa aatmajaH yayaatiH = Nahusha's, son, Yayaati; shakreNa saalokyam gataH = with Indra, egalitarian. on becoming; anayaH tam samaspR^ishat = writhe, him, touched off

"World's disposition is this way only, even if Nahusha, the son Yayaati, has become an egalitarian with Indra, writhe touched him off... [4-66-8]

Yayaati attains heaven after performing many Vedic-rituals. But when Indra asked Yayaati 'who is the best personality in your kingdom?' Yayaati, as a straightforward person replied 'I am the best in my kingdom...' Then Indra said 'Self-eulogisers have no place in heaven, hence you return to mortal worlds...' thus Yayaati met with a mischance. Instead of telling as Yayaati, he is said to be the 'son of Nahusha' which expression suggests disobedience. Once Nahusha made the Seven Sages, the stars in Ursa Major, as the bearers of his palanquin and hastened them saying sarpa, sarpa... where that word means 'move fast, move fast...' besides its general meaning 'serpent...' Then Sage Agastya curses Nahusha, 'be like that...' i.e., 'become a serpent...' taking the general meaning of that word. Then Nahusha, though a renowned personality, for he is accursed he had to fall supine as a big serpent. So Lakshmana is obliquely suggesting Rama, 'you may be a god supreme... but it is in your realm... not on earth... on earth you have to behave like an earthling... wrecking the system from within is meaningless... have some obedience to the set order...'

mahāṛṣi yaḥ vasiṣṭhaḥ tu yaḥ pituḥ naḥ purohitaḥ |
ahnā putra śatam jajñe tathaiva asya punar hatam || 4-66-9

9. mahaaR^iSiH = great sage; yaH vasiSThaH = which, Vashishta is there; [yaH = who is]; naH pituH purohitaH = to our, father, he is a priest; asya = to him; ahnaa = in one day; putra shatam jaGYe = sons, hundred, parented; punaH = again; tathaiva = like that; hatam = they are eliminated.

"Which great sage Vashishta is there, who is also the priest of our father, he parented a hundred sons in one day and like that they are all eliminated in one day by Vishvamitra, for which Vashishta also lamented, but not for a long... [4-66-9]

Annex: 'world's disposition is such, a hundred living beings may take birth on one day and even die in hundreds, or thousands in one day... birth entails death... you ordained it to be so, but when the problem has come right under your seat, you go on bewailing without undertaking humanly effort... is this befitting...'

yā ca iyam jagato mātā sarva loka namaskṛtā |
asyāḥ ca calanam bhūmeḥ dṛśyate kosaleśvara || 4-66-10

10. kosala iishvara = Kosala kingdom, oh, king of; jagataH maataa = worlds, mother; sarva loka namaskR^itaa = by all, [beings in the] world, one who is venerated; yaa iyam = she who is, this one - this Earth is there; asyaaH bhuumeH calanam = her, to this earth, movement [undergoes earth tremors]; dR^ishyate = is evident.

"This Mother Earth who is the mother of worlds and venerated by all animate and inanimate, or even celestial beings, oh, king of Kosala kingdom, even she undergoes tremors and earthquakes... [4-66-10]

Mother earth is not only held as a mother of living beings on her surface, but even Moon, Mars etc., planets are said to have emerged from her, and she is lone female in planetary system capable enough to produce offspring, and hence she is regarded as the wife of Vishnu, and hence Vishnu has to incarnate Himself on her periodically, to ease her of her problems. As such 'your weeping for your loss is subjective, while putting your other wife, namely bhuu devi, Mother Earth, to suffering by earthquakes, storms, whirlwinds, twisters, and what not... is it appropriate of you to make her suffer periodically, while you say that your one-time-suffering such as this one is nonpareil... or what... world's disposition is as such... not even you can change it, lest it boomerangs...'

yau dharmau jagatām netre yatra sarvam pratiṣṭhitam |
āditya candrau grahaṇam abhyupetau mahābalau || 4-66-11

11. yau = which pair; dharmau = duteous; jagataam netre = for world, eyes; yatra sarvam pratiSThitam = wherein [in whom,] all [system of world,] is established [peremptory]; mahaabalau = highly, influential; aaditya candrau = Sun, Moon; grahaNam abhyupetau [iva] = eclipse, draw nigh, [as though.]

"Which duteous pair is the pair of eyes of the world in whom all the systems of world are peremptory, though that pair of Sun and Moon are doughtily influential in this solar system, eclipse draws nigh of them... [4-66-11]

Annex: 'for a while you stop thinking that you as Vishnu are reclining on me, aadi sheeSha the Divine-Thousand-hooded-serpent-recline-bed of Vishnu in vaikuNTha, yon the dwaadasha aadtya-s, 'Eleven Suns' and numerous Moons of this Universes... you are now right under the nose of this solar system, and on earth... and in this solar system there is none supreme than this mighty sun, and mellowly moon, a pair of eyes of this system, where one opens one's eye by day and the other closes that eye with his cooling effect by night... and it is also said in Veda-s: aadityaat jaayate vR^iShTiH - vR^iShTiH tato annam abhijaayate - candramasau oShadhi vanaspatau 'Sun causes rains, rains cause food, Moon causes herbs and plants of condiments...' and even they, they are eclipsed occasionally, for they are around the mortal world... and what if, your anguish eclipses you, temporarily...'

sumahānti api bhūtāni devāḥ ca puruṣa ṛṣabha |
na daivasya pramuṃcanti sarva bhūtāni dehinaḥ || 4-66-12

12. puruSa R^iSabha = oh, bullish man; su mahaanti bhuutaani = very, great, beings [incorporates like earth and suchlike planets]; devaaH ca = gods, also; sarva bhuutaani = all, beings; dehinaH = corporeal beings; daivasya = from the Supreme Being's [predestine]; na = not; pramuncanti = unloosened.

"Even very great incorporates like earth and suchlike planets, oh, bullish man, or even the gods, or even all corporeal beings, cannot get release from the predestine of Supreme Being... [4-66-12]

This verse is held as an interpolate or the problem with copyists, by the use of the word bhuutaani twice, and even the last compound is said to be self-contradictory sarva bhuutaani dehinaH or sarva bhuutaadi dehinaH Hence it is up to the grammarians to decide. Some mms use vedaaH for devaaH in first foot, thus 'even all Veda-s put together cannot transcend the Absolute...'

śakra ādiṣu api deveṣu vartamānau naya anayau |
śrūyete nara śārdūla na tvam vyathitum arhasi || 4-66-13

13. nara shaarduula = oh, man, tigerly; shakra aadiSu deveSu api = Indra, et al., for gods, even; naya anayau = in ethical, unethical [course, their resultant agonies and ecstasies]; vartamaanau = as functional; shruuyete = we hear so; tvam vyathitum na arhasi = you, to anguish, not, apt of you.

"Oh, tigerly-man, we hear that whether gods like Indra et al., are ethical and/or unethical, yet they too have the resultant agonies and ecstasies... hence, it is inapt of you to fret thyself... [4-66-13]

The last compound in second foot na tvam vyathitum arhasi is the 'theme instruction' in Gita na tvam shocitum arhasi which again appears in the next verse. This has a near psalm in The Bible: 'Fret not thyself because of the ungodly...' Psalm 37, v 1.

hṛtāyām api vaidehyām naṣṭāyām api rāghava |
śocitum na arhase vīra yathā anyaḥ prākṛtaḥ tathā || 4-66-14

14. viira = oh, brave one; Raaghava = oh, Raghava; vaidehyaam = Vaidehi is; hR^itaayaam api = stolen, whether; naSTaayaam api = slain, whether; praakR^itaH anyaH yathaa = primitive [commoner,] other person, as with; tathaa = that way; shocitum na arhase = to sadden, not, apt of you.

"Whether Vaidehi is stolen or slain, oh, brave one, it will be inapt of you sadden like this as with any other commoner without tracking her whereabouts... [4-66-14]

tvat vidhā nahi śocanti satatam sarva darśinaḥ |
sumahatsu api kṛcchreṣu rāma anirviṇṇa darśanāḥ || 4-66-15

15. raama = oh, Rama; sarva [or, satatam sama ] darshinaH = [always,] all, [equably,] seers [always equable in their outlook]; a nir viNNa darshanaaH = non, without, spirit, [non-dispirited,] seers; tvat vidhaa = your, like; su mahatsu api = in very, high [highly desperate straits,] even; kR^icChreSu = in straits; na shocanti hi = will not, sadden - non-dispirited, indeed.

"Persons of your like who are always equable in their outlook, oh, Rama, they will remain non-dispirited even if they are undergoing desperate straits, and they will not just sadden like this... [4-66-15]

tattvato hi naraśreṣṭha buddhyā samanuciṃtaya |
buddhyā yuktā mahāprājñā vijānanti śubha aśubhe || 4-66-16

16. narashreSTha = oh, foremost among men; tattvataH = objectively; buddhyaa sam anu cintaya = brainily, well [in subtlety,] pursuit, think [ratiocinate]; mahaa praaGYaa = great, brains; buddhyaa yuktaa = with brain, having [with braininess]; shubha = auspicious [good]; a shubhe = not, auspicious [bad]; vi jaananti = they clearly, comprehend; hi = indeed.

"Oh, foremost man among men, you ratiocinate in subtle pursuit, objectively and brainily, and great brains will comprehend good and bad in subtlety with their braininess... [4-66-16]

adṛṣṭa guṇa doṣāṇām adhṛvāṇām ca karmaṇām |
na aṃtareṇa kriyām teṣām phalam iṣṭam ca vartate || 4-66-17

17. a dR^iSTa = not, seen [indiscernible]; guNa doSaaNaam = rights, wrongs; a dhR^ivaaNaam ca = not, definite [indefinite,] also [a dhR^itaanaam = not, firm - infirm]; teSaam karmaNaam = those, of actions; iSTam phalam ca = cherished, fruits; kriyaam antareNa = action, without [performing any action]; [phalam ca = fruits, also]; na vartate = not, will be in existence [nonexistent.]

"Indiscernible are the rights and wrongs of actions, and indefinite are the cherished fruits of those actions, and without performing any action, fruits also will be nonexistent... [4-66-17]

Vividly: We cannot discern the rights or wrongs of any action we perform now in this lifetime, nor we can recollect the actions done us in earlier births, to asses their rights or wrongs. And they are indefinite and infirm, because any action we perform it ceases to exist on its competition. And if we have not performed such an action in last birth, conducive to yield good result in this birth, its fruition is nonexistent. Thereby we may perhaps muse over our actions basing on the results occurring now. In any case, nonexistent is the fruits of action, may it be right or wrong, if there is inaction. This is according to Govindaraja. He uses word a dhR^itaanaam 'infirm' for a dhR^ivaaNaam 'indefinite' and Tilaka uses word ca vartate 'also, happens' for pravartate 'will be in existence' and in either way the meaning is the same. anena praaptam sukham duHkham vaa puurva karma adhiinam iti uktam - tathaa ca bhaarate - aaraNyake - yaani praapnoti puruShaH tat phalam puurva karmaaNaam | dhaataa api hi sva karmaiva taiH taiH hetubhiH iishvaraH || dk

Another way of declining the meaning is by ellipting the words from previous verse buddhyaa yuktaa 'with braininess' as below:

mahaa praaGYaa= great, brains; buddhyaa yuktaa= with brain, having [with braininess]; a + dR^iSTa= not, seen [indiscernible]; a + dhR^ivaaNaam ca= not, definite [indefinite,] also [a + dhR^itaanaam= not, firm, infirm]; guNa doSaaNaam= rights, wrongs; karmaNaam= of actions; shubha= rights; a shubhe= wrongs; vi jaananti= clearly, comprehending.

"The great brains with their braininess are clearly comprehending the indiscernible, indefinite or infirm rights and wrongs of their actions, thus they translate their thinking into action... and thus they are undertaking humanly possible action... but not sitting back, unlike you...

There is another shade to this verse with some altered verbiage as below:

adR^iShTa guNa doShaaNaam karmasu abhirata aatmaanaam |
na antareNa kriyaam viira phalam iShTam pravartate ||

Oh, brave one, to those that are interested in endeavours, whether or not they are uninterested in the results of their actions, either rights or wrongs, but even to them cherished fruits does not occur, effortlessly...

And the commentaries go on expanding these tenets, till this chapter vies with Bhagavad Gita.

mām evam hi purā vīra tvam eva bahuśo uktavān |
anuśiṣyāt hi ko nu tvām api sākṣāt bṛhaspatiḥ || 4-66-18

18. viira = oh, valiant one; puraa tvam eva = previously, you, alone; maam evam = me, this way; bahushaH uktavaan [anvashaH] hi = repeatedly, you have said [you instructed me,] indeed; saakSaat bR^ihaspatiH api = actually [professedly,] he were to be Jupiter, even [if]; kaH nu = who, really; tvaam anushiSyaat hi = to you, can profess, indeed.

"Oh valiant one, indeed you alone have said this way to me previously and repeatedly, who really can profess you even he were to be professedly the Jupiter... [4-66-18]

buddhiḥ ca te mahāprājña devaiḥ api duranvayā |
śokena abhiprasuptam te jñānam sambodhayāmi aham || 4-66-19

19. mahaapraaGYa = oh, great discerner; te buddhiH = your, thinking process; devaiH api dur anvayaa = by gods, even, impossible, to explicate [non-explicatory]; shokena abhi pra suptam = by sadness, obliquely, utterly, slumberous; te GYaanam = your, to percipience; aham sambodhayaami = I am, addressing.

"Oh, great discerner, your thinking process is non-explicatory even to gods, but now that thinking process is obliquely and utterly slumberous owing to your sadness, hence I am addressing your percipience and this is no schoolteaching... [4-66-19]

divyam ca mānuṣam ca evam ātmanaḥ ca parākramam |
ikṣvāku vṛṣabha avekṣya yatasva dviṣatām vadhe || 4-66-20

20. kSvaaku vR^iSabha = oh, Ikshvaku's, foremost among; avekSya = contemplate / consider / count; divyam ca maanuSam ca = divineness, also, humanness, also; evam = that way; aatmanaH ca paraakramam = your own, valour; yatasva dviSataam vadhe = try hard, in abser's, elimination.

"Oh, foremost one among Ikshvaku, oh, Rama, contemplate the divineness of those immortals and their pure being in maintaining world order, also consider the humanness of these mortals and their helpless susceptibility to pain, also count on your own valour that which can annihilate the whole of anything... and then come to conclusion whether or not to annihilate everything... but, before that try hard to eliminate the abuser, lest he may abuse many others... [4-66-20]

or

"Oh, best one among Ikshvaku-s, oh, Rama, contemplate the divine valour you have derived, also consider the human valour you have inherited, also count on your own innate valour... hence, try hard to eliminate the abuser...

The second meaning is when 'valour' is taken as main principle. This verse has another shade if the compound in first foot is read as, according to some other ancient mms: divyam ca maanuSam ca astram aatmanaH ca paraakramam | where the word aatmanaH is replaced with astram and then the meaning is 'you have missiles unknown to humans and you also have missiles unknown even to gods, by the courtesy of Vishvamitra and Agastya, and you have your own valour, then try hard for the abuser...'

kim te sarva vināśena kṛtena puruṣa ṛṣabha |
tam eva tu ripum pāpam vijñāya uddhartum arhasi || 4-66-21

21. puruSa R^iSabha = oh, man, the best; kR^itena sarva vinaashena = by performing, complete, annihilation; te kim = to you, what - what is the use; tam = him; paapam = malevolent; ripum eva = malefactor, alone; viGYaaya = on knowing - on finding out; ut dhartum arhasi = to up, root, apt of you.

"Oh, best one among men, what is it you gain on performing a complete annihilation owing to a single soul's malefaction, hence, mark him... that malefactor and a malevolent of yours, and it will be apt of you to uproot him... him alone... [4-66-21]

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe ṣaṭs ṣaṣṭitamaḥ sargaḥ

 

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 67
Verses converted to UTF-8, Nov 09

Introduction

Rama spots Jataayu, whose wings are hacked and who is breathless, and is in his last moments. On conceding to the suggestion of Lakshmana that they should search for Seetha, they start searching the forest and at certain place the mountainous Jataayu is seen. Mistaking him to be a demon Rama wants to kill and speedily approaches Jataayu, but on listening Jataayu's words, Rama recognises and laments for his wretched situation.

pūrvajo api ukta mātraḥ tu lakṣmaṇena subhāṣitam |
sāra grāhī mahāsāram pratijagrāha rāghavaḥ || 3-67-1

1. saara graahii = essence, taker [best gleaner of the gist]; raaghavaH = Raghava; puurva jaH api = earlier, born [elder brother of Lakshmana,] even though; lakSmaNena ukta maatraH tu = by Lakshmana, when he [Rama] is said, just, but; mahaa saaram = ultimate, tenor; su bhaaSitam = well, said [said expediently]; prati jagraaha = in turn, taken [himself gleaned.]

Even though Rama is elder to Lakshmana he gleaned the ultimate tenor of Lakshmana's words when Lakshmana just said them expediently because Raghava is a best gleaner of the gist of advises. [3-67-1]

If the advice is with ideation it can be taken form youngsters... yukti yuktam vaco graahyam baalaat api subhaaShitam | tathaa ca - anena baalot iiritam api yuktam vaco graahyam iti uktam - tathaa ca bhaarate udyoge - viduraH - api unmatta pralaapato baalaacca parisarpitaH | sarvataH saaram aadadyaat ashmabhya iva kaancanam || iti - dk 'youngsters advices can be taken like gold from the coals...'

sa nigṛhya mahābāhuḥ pravṛddham roṣam ātmanaḥ |
avaṣṭabhya dhanuḥ citram rāmo lakṣmaṇam abravīt || 3-67-2

2. saH = such as he is - Rama; mahaabaahuH = dextrous one; raamaH = Rama; pra vR^iddham aatmanaH roSam nigR^ihya = highly heightening, his own, fury, on controlling; citram dhanuH avaSTabhya = bedazzling bow, on that bow, propping against; lakSmaNam abraviit = he, to Lakshmana, said.

Such as he is that dextrous Rama on controlling his highly heightening fury, propping against his bedazzling bow spoke this to Lakshmana. [3-67-2]

kim kariṣyāvahe vatsa kva vā gacchāva lakṣmaṇa |
kena upāyena paśyeyam sītām iha vicintaya || 3-67-3

3. vatsa = oh, bear boy; lakSmaNa = Lakshmana; kim kariSyaavahe = what, is to be done by us; kva vaa gacChaava = to where, or, we go; siitaam kena upaayena pashyeyam = Seetha, by which, device, we can see; iha vi cintaya = in this matter, you clearly think.

"What is to be done by us, oh, dear boy... or, whereto we might go, or, by which device Seetha is discernable... Lakshmana, now you think of it, clearly... [3-67-3]

tam tathā paritāpa ārtam lakṣmaṇo rāmam abravīt |
idam eva janasthānam tvam anveṣitum arhasi || 3-67-4
rākṣasaiḥ bahubhiḥ kīrṇam nānā druma latā āyutam |

4, 5a. tathaa = in that manner; paritaapa aartam = by anguish, tormented; tam raamam = to him, to Rama; lakSmaNaH abraviit = Lakshmana, said; tvam = you; bahubhiH raakSasaiH kiirNam = with many, demons, rife with; naanaa druma lataa aayutam = manifold, trees, climber-plants, replete with; idam janasthaanam eva = this, Janasthaana, alone; anveSitum arhasi = to search, apt of you.

To such a Rama who is tormented by anguish, Lakshmana said, "it will be apt of you to search this Janasthaana alone which is rife with many demons, and replete with manifold trees and climber-plants... [3-67-4]

santi iha giri durgāṇi nirdarāḥ kaṃdarāṇi ca || 3-67-5
guhāḥ ca vividhā ghorā nānā mṛga gaṇa ākulāḥ |
āvāsāḥ kinnarāṇām ca gandharva bhavanāni ca || 3-67-6

5b, 6. iha = at this place; giri durgaaNi = mountains, unclimbable; nirdaraaH = glens; kandaraaNi ca = glyphs, as well; vividhaa = divers; ghoraa = pernicious; naanaa mR^iga gaNa aakulaaH = with diverse, predators, packs, tumultuous with; guhaaH ca = caverns, also; kinnaraaNaam aavaasaaH = kinnaraa-s, mansions; gandharva bhavanaani ca = gandharva-s, palaces, as well; santi = are there.

"Here there are unclimbable mountains, glens and glyphs as well. There are divers and pernicious caverns tumultuous with diverse packs of predators, and here are the mansions of kinnaraa-s and palaces of gandharva-s, as well... [3-67-5b, 6]

tāni yukto mayā sārdham samanveṣitum arhasi |
tvat vidhā buddhi saṃpannā māhātmāno nararṣabha || 3-67-7
āpatsu na prakaṃpante vāyu vegaiḥ iva acalāḥ |

7, 8a. [tvam = you]; yuktaH = steadfastly; maya saardham = me, along with; taani sam anveSitum arhasi = them, to thoroughly search, apt of you; nararSabha = oh, best one among men; buddhi sampannaaH = cleverness, those possessed with [literati]; tvat vidhaa = your, sort of; maahaa aatmaanaH = clever souls; vaayu vegaiH = by wind, speed [storms]; a calaaH = not, fluctuating ones [i.e., mountains]; iva = as with; aapatsu na pra kampante = in calamities, will not, fluctuate.

"It will be apt of you to steadfastly search in them along with me, and oh, best one among men, your sort of literati and clever-souls will be unfluctuating in calamities like the mountains unfluctuating in windstorms..." Lakshmana said so Rama. [3-67-6, 7, 8a]

iti uktaḥ tat vanam sarvam vicacāra sa lakṣmaṇaḥ || 3-67-8
kruddho rāmaḥ śaram ghoram saṃdhāya dhanuṣi kṣuram |

8b, 9a. kruddhaH raamaH = ireful, Rama; iti uktaH = thus, when he is said by Lakshmana; sa lakSmaNaH = along with Lakshmana; dhanuSi = in bow; ghoram = a deadly one; kSuram sharam = razor-sharp / crescent shaped, arrow; sandhaaya = on readying; sarvam tat vanam vicacaara = all, that, forest, he roved.

When Lakshmana said in this way to that ireful Rama, he roved entire forest along with Lakshmana readying a crescent-shaped razor-sharp deadly arrow on his bow. [3-67-8b, 9a]

tataḥ parvata kūṭa ābham mahā bhāgam dvija uttamam || 3-67-9
dadarśa patitam bhūmau kṣataja ārdram jaṭāyuṣam |

9b, 10a. tataH = then; parvata kuuTa aabham = mountain, top, in gleam [akin]; mahaa bhaagam = best, beatific; dvija uttamam = [among all] birds, best [brave]; bhuumau patitam = onto earth, fallen; kSataja aardram = blood, wet [bloodstained]; jaTaayuSam = at Jataayu; dadarsha = [Rama] beheld.

Then Rama beheld Jataayu who is akin to a mountaintop in his gleam, and a best beatific brave bird among all the birds, but bloodstained and buckling on earth. [3-67-9b, 10a]

tam dṛṣṭvā giri śṛṃga ābham rāmo lakṣmaṇam abravīt || 3-67-10
anena sītā vaidehī bhakṣitā na atra saṃśayaḥ |

10b, 11a. giri shR^inga aabham = mountain, top, in gleam; tam dR^iSTvaa = him, on beholding; raamaH lakSmaNam abraviit = Rama, to Lakshmana, said; anena = by him [by this one]; vaidehii siitaa bhakSitaa = Videha king's daughter, Seetha, is gluttonised; atra samshayaH na = in that matter, doubt, is not there.

On beholding him who is like a mountaintop in his gleam, Rama said to Lakshmana, "This one has gluttonised Seetha, the princess from Vaidehi, there is no doubt about it... [3-67-10b, 11a]

Comment: 'Here is Valmiki's blatant attempt to add too many words for one Seetha...' so some may say them as: 'Stock epithets for Sita are only three in Ayodhya kaanda, but increase in Aranya kaanda and later, all relating to her being Janaka's daughter and belonging to Mithila and Videha...' in some book called ' Epic Threads ' -- John Brockington on the Sanskrit Epics, by Greg Bailey & Mary Brockington, 366 pages, paperback, New Delhi: Oxford Univ. Press 2000; Reviewed by Pradip Bhattacharya. But we are told by tradition that these are neither stock epithets nor metre fillers, but each has its own significance. Here the word 'Seetha' is for the recollected wife Seetha, and 'Vaidehi' is for the reminisced Videha king. In the same numbered sarga of Bala Kanda 67, and even in Bala 66, Janaka harps on that 'Seetha is a valour's bounty... Seetha is a valour's bounty...' And as a son-in-law, if Rama were to face Janaka later, should he be shamefaced in not protecting Seetha... or shall Rama simply tell Janaka that 'a demon took away or ate away your daughter...' If he says so, what happens to his innumerable epithets - will be the collateral question. This is what Rama said "Oh, kind Lakshmana, this Godavari is talking to me anything but a reply, and on coming across Vaidehi's father Janaka, also thus Vaidehi's mother-in-law and my mother Kausalya, really what is that unpleasant word that I have to say to them, in the absence of Vaidehi...' at 3-64-11, 12a. Again, these are often-repeated epithets of Seetha by Rama after the abduction of Seetha.

Seetha is given to Rama presuming Rama to be a true valiant and befitting husband and the saviour of Seetha, as Rama established his superpower in breaking a non-liftable bow, in any dire situation. But reversed are situations in Aranya as she is likely to be abducted in its early chapters, and really abducted in later chapters. Now Rama has actually not protected Seetha, though capable enough. Leave Rama and Valmiki alone for a while in giving so many epithets to Seetha, can any self-respecting son-in-law, a protective husband, more so, a semi-super power on earth, can possibly face his father-in-law and say smilingly, 'your daughter is lost...' Hence, these 'so many epithets... that too, as Vaidehi, in particular, in this particular Aranya...' have their own meanings and subtexts, which can be known only through commentaries, unlike reading a novel. Ramayana is a dhvani kaavya ' epic with allusions...' and which word has which allusiveness is to be known first, before theorising the craft of Valmiki or the crafty interpolators. 'If the interpolators have interpolated unwittingly, will the Sanskrit grammarians and linguists keep quiet, or wage a war, until it is changed...' is the pursuant exclamation. Hence we appeal to the near extinct species called Sanskrit pundits to record somewhere as which epithet functions in which way.

gṛdhra rūpam idam vyaktam rakṣo bhramati kānanam || 3-67-11
bhakṣayitvā viśālākṣīm āste sītām yathā sukham |
enam vadhiṣye dīpta agraiḥ ghoraiḥ bāṇaiḥ ajihmagaiḥ || 3-67-12

11b, 12. idam rakSaH = this, demon; gR^idhra ruupam = in eagle's, semblance - assuming; kaananam bhramati = in forest, skulks; vyaktam = apparently; vishaalaakSiim siitaam = wide-eyed, Seetha; bhakSayitvaa = having gluttonised; yathaa sukham = as per, his comfort [comfortably]; aaste = reposing [himself]; diipta agraiH = with blazing, arrowheads; ghoraiH = deadly ones; a jihma gaiH = not, crisscross, going [shoot off straightly]; baaNaiH = with bolts; enam vadhiSye = him, I eliminate.

"It is apparent that this demon skulks in the forest in the semblance of an eagle, and having gluttonised that wide-eyed Seetha he is now reposing comfortably. I will eliminate him with deadly arrows, whose arrowheads blaze away and which shoot off straightly..." Thus Rama declared. [3-67-11b, 12]

iti uktvā abhyapatat gṛdhram sandhāya dhanuṣi kṣuram |
kruddho rāmaḥ samudra antām cālayan iva medinīm || 3-67-13

13. raamaH = Rama; iti uktvaa = thus, saying; kruddhaH = ireful one; dhanuSi kSuram sandhaaya = on bow, razor-sharp / crescent shaped arrow, on readying; samudra antaam mediniim caalayan iva = ocean, up to perimeter, [whole of the] earth, to a-treble, as though; gR^idhram = to eagle; abhyapatat [abhi aa patat = towards, come, and fallen] = rushed towards.

On saying thus and on readying a crescent-shaped razor-sharp deadly arrow on his bow, that ireful Rama rushed towards the eagle, as though to a-tremble the whole of the earth that which is within the perimeter of oceans. [3-67-13]

tam dīna dīnayā vācā sa phenam rudhiram vaman |
abhyabhāṣata pakṣī tu rāmam daśaratha ātmajam || 3-67-14

14. pakSii tu = bird, on its part; sa phenam rudhiram vaman = with, frothy, blood, spewing up; diina = pathetically; tam dasharatha aatmajam raamam = to him, to Dasharatha's, son, to Rama; diinayaa vaacaa = in a pathetic, tone; abhyabhaaSata = uttered [appealed.]

But that bird spewing up frothy blood pathetically appealed to such an ireful son of Dasharatha, namely Rama, in a pathetic tone. [3-67-14]

Jataayu is firstly recollecting his friend Dasharatha on his deathbed, then he recounts this Rama as that Dasharatha's son, and hence, the epithet to Rama is non-non-essential.

yām oṣadhim iva āyuṣman anveṣasi mahā vane |
sā devī mama ca prāṇā rāvaṇena ubhayam hṛtam || 3-67-15

15. aayuSman = oh, boy blest is your eternality - oh, Rama; yam = whom; mahaa vane oSadhim iva anveSasi = in vast, of forest, herb, as with, you are searching; saa devii = she, that lady; mama praaNaa ca = my, lives, too; ubhayam = both; raavaNena hR^itam = by Ravana, stolen.

"Oh, boy Rama, blest is your eternality, for whom you are searching as with the search of a rejuvenescent herb in the vast of forest, Ravana stole that lady and my lives, too... [3-67-15]

tvayā virahitā devī lakṣmaṇena ca rāghava |
hriyamāṇā mayā dṛṣṭā rāvaṇena balīyasā || 3-67-16

16. Raaghava = oh, Raghava; tvayaa = with you; lakSmaNena ca = with Lakshmana, as well; virahitaa = without, absented; devii = lady - Seetha; baliiyasaa raavaNena hriyamaaNaa = by brute-forced, by Ravana, while being stolen; mayaa dR^iSTaa = by me, seen.

"I have seen that lady while being stolen by brute-forced Ravana when you and even Lakshmana absented from her... [3-67-16]

sītām abhyavapanno aham rāvaṇaḥ ca raṇe mayā |
vidhvaṃsita rathaḥ ca atra pātito dharaṇī tale || 3-67-17

17. aham = I; siitaam = for Seetha; abhyavapannaH [abhi ava pad = towards, nearly, got at to rescue] = outreached to rescue; raNe = in combat; maya = by me; raavaNaH ca = Ravana, also; vidhvansita rathaH ca = [Ravana is rendered as one with a] utterly, battered, chariot, also; atra dharaNii tale paatitaH = there, on earth's, surface, felled [him and that chariot.]

"I outreached to rescue Seetha... and in a combat Ravana is rendered as one with utterly battered chariot... and I felled him and that chariot there... onto earth's surface... [3-67-17]

Some mms use Chatram 'parasol...' for the word atra for 'there...' and prabho 'oh, lord...' for mayaa 'by me...'

etat asya dhanuḥ bhagnam etat asya śarāvaram |
ayam asya raṇe rāma bhagnaḥ sāṃgrāmiko rathaḥ || 3-67-18

18. raama = oh, Rama; etat asya bhagnam dhanuH = this one is, his, fragmented, bow; etat asya sharaavaram = this one, his, armour; ayam = this one is; asya = his; raNe = in combat; bhagnaH = shattered [by me]; saangraamikaH rathaH = combatant's / used in combats, chariot.

"This one is his fragmented bow and this is his fragmented armour... oh, Rama, this is his combat-chariot... which, in combat shattered by me... [3-67-18]

Some mms use prabho 'oh, lord...' for etat and sharaaH tathaa 'arrows like that' for sharaavaram 'armour...'

ayam tu sārathiḥ tasya mat pakṣa nihato bhuviḥ |
pariśrāntasya me pakṣau chittvā khaḍgena rāvaṇaḥ || 3-67-19
sītām ādāya vaidehīm utpapāta vihāyasam |
rakṣasā nihatam pūrvam na mām hantum tvam arhasi || 3-67-20

19. ayam tu = he is, on his part; bhuviH = on earth; mat paksha nihataH = by my, wings, drop dead; tasya saarathiH = his, charioteer; raavaNaH = Ravana; parishraantasya = overtired [such I was]; me pakSau khaDgena Chittvaa = my, two wings, with sword, on gashing; vaidehiim siitaam aadaaya = of Videha, Seetha, on taking; vihaayasam = on skies; utpapaata = fallen in a trice; rakSasaa puurvam nihatam = by demon, earlier [already,] killed; maam = me; tvam hantum na arhasi = to you, to kill, not, apt of you.

"This is his charioteer drop dead onto earth by my wings... when I am overtired Ravana gashed my wings and flew skyward taking Seetha of Videha kingdom with him, and it will be inapt of you to kill me who am already killed by the demon..." Thus Jataayu appealed to Rama. [3-67-19, 20]

rāmaḥ tasya tu vijñāya sītā saktām priyām kathām |
gṛdhra rājam pariṣvajya parityajya mahat dhanuḥ || 3-67-21

21. raamaH = Rama; tasya = of his - from him; siitaa saktaam = Seetha, concerning to; priyaam kathaam = desirable, narration - news; viGYaaya = came to know; parityajya mahat dhanuH = jettisoned, forceful, bow; gR^idhra raajam pariSvajya = eagle, kingly, on hugging.

Rama jettisoned his forceful bow when he heard the much desired news about Seetha while hugging that kingly eagle Jataayu. [3-67-21]

nipapāta avaśo bhūmau ruroda saha lakṣmaṇa |
dviguṇīkṛta tāpa ārto rāmo dhīrataro api san || 3-67-22

22. raamaH = Rama; dhiira taraH = bold [person,] higher in degree [comparatively bold person]; api san = even though, he is; a vashaH = without, control [involuntarily]; bhuumau = on earth; nipapaata = fell down; saha lakshmaNa ruroda = along with, Lakshmana, wept over [the fate of Jataayu]; dvi guNii kR^ita taapa aartaH = two, fold, made as [doubled,] he is scorched, by anguish.

Even though Rama is comparatively a bold person he involuntarily fell down to ground, as the onefold scorch of anguish for Seetha is doubled by this predicament of Jataayu, and he wept over Jataayu. [3-67-22]

Rama's weeping is real or unreal, is a haunted notion for commentators. Here also he is weeping over. For this Maheshvara Tiirtha says that he weeps and bewails when his adherents are ill at ease. In Ayodhya vyasaneShu manuShyaaNaa~N bhR^isha~N bhavati duHkhitaH || utsaveShu ca sarveShu piteva parituShyati | 2-2-40 'Rama feels very sad towards afflictions of men, and feels delighted in all functions celebrated by people on the occasions of child birth and the like, just as their own father does...' So, it must be true in respect of Seetha, even. This is agreeable to Govindaraja, too.

ekam eka ayane kṛcchre niḥśvasantam muhur muhuḥ |
samīkṣya duḥkhito rāmaḥ saumitrim idam abravīt || 3-67-23

23. kR^icChre = [single] strait [supine on pathway]; eka ayane = for single [person,] passable - on pathway; ekam = singly; muhuH muhuH niHshvasantam = again, again [for several times,] suspiring [Jataayu]; samiikSya = on seeing; raamaH duHkhitaH = Rama, became anguished; saumitrim idam abraviit = to Soumitri, this, spoke.

Jataayu is supine on a single-strait passable for a single-person and he is suspiring for several times, and on seeing such Jataayu Rama became anguished and spoke this to Soumitri. [3-67-23]

Here the words ekaayane kR^irChre may mean differently. kR^iChre 'difficultly...' ekaayane 'one-way breathing, breathing in, inhaling difficultly...' and this way of juxtaposing words, 'Jataayu is struggling for a breath...' would mean more near to the scene, than a single-strait, or a narrow pathway, which are not uncommon in forests.

rājyam bhraṣṭam vane vāsaḥ sītā naṣṭā mṛte dvijaḥ |
īdṛśī iyam mama alakṣmīḥ dahet api pāvakam || 3-67-24

24. raajyam bhraSTam = kingdom, forfeited - misfired; vane vaasaH = in forest, resided [misplaced]; siitaa naSTaa = Seetha, lost [mislaid]; mR^ite dvijaH = [mischance of] death, to bird - or, dvijo hataH = bird, is killed; iidR^ishii iyam = this kind of, this; mama a lakSmiiH = my, mis, fortune; paavakam api dahet = Agni, Fire-god - Divine-Incinerator, even, incinerates.

"Mislaid is my kingdom and I am mislocated into forests, Seetha is misplaced and now this mischance of death on this bird... this kind of misfortune of mine incinerates even Agni, the Divine-Incinerator... [3-67-24]

saṃpūrṇam api cet adya pratareyam mahodadhim |
so api nūnam mama alakṣmyā viśuṣyet saritām patiḥ || 3-67-25

25. adya = now; sampuurNam mahaa udadhim api = plethoric, limitless, ocean, even; pra tareyam cet = sincerely, to take a swim [for the shore of blissfulness,] if - or, pravisheyam cet = I were to enter, if; saH saritaam patiH api = that, rivers, lord, even; mama = owing to my; a lakSmyaa = mis, fortune; vi shuSyet = completely, runs dry; nuunam = definitely.

"Even if it were to be a plethoric and limitless ocean, and now if I were to enter it, or take a swim to the other shore of blissfulness, even that Lord of Rivers runs completely dry, owing to my misfortune, it is definite... [3-67-25]

na asti abhāgyataro loke matto asmin sa carācare |
yena iyam mahatī prāptā mayā vyasana vāgurā || 3-67-26

26. yena = by whom [me]; maya = [suchlike] me; iyam mahatii = this, great [complicated]; vyasana vaaguraa = catastrophic, enmeshment; praaptaa = chanced; mattaH = than me; abhaagyataraH [a bhaagya taraH = un, fortunate, comparatively higher - greater unfortunate being; sa cara acare = [even if] put together, mobile, sessile [all beings]; asmin = in this; loke = in world; na asti = not, is there.

"There will not be any greater unfortunate being in this world than me, even if all the sessile and mobile beings are put together, by whom such a complicated catastrophic enmeshment as this is derived... [3-67-26]

ayam pitṛ vayasyo me gṛdhra rājo jarā anvitaḥ |
śete vinihato bhūmau mama bhāgya viparyayāt || 3-67-27

27. me pitR^i vayasyaH = my, father's, friend; jaraa anvitaH = decrepitude, having; ayam gR^idhra rajah = this, eagle, king; mama bhaagya = [owing to] my, fortune's; viparyayaat = owing to counteraction; vi nihataH = terminally gashed; bhuumau shete = on floor, he is recumbent.

"This decrepit kingly eagle is the friend of my father who is terminally gashed and recumbent on the floor owing only to the backlash of my fortune..." So lamented Rama for the wounded eagle Jataayu. [3-67-27]

Some mms use the word mahaa balaH 'great mighty' eagle king, while others use jaraanvita 'old aged, decrepit...' for a pathetic touch.

iti evam uktvā bahuśo rāghavaḥ saha lakṣmaṇaḥ |
jaṭāyuṣam ca pasparśa pitṛ sneham nidarśayan || 3-67-28

28. raaghavaH = Raghava; iti evam bahushaH uktvaa = thus, in that way, in many ways, saying - lamenting; saha lakSmaNaH = with, Lakshmana; pitR^i sneham nidarshayan = parental, regard, instancing; jaTaayuSam pasparsha = Jataayu is, also, patted [on body.]

Thus, lamenting in that way for many times Raghava patted the body of Jataayu along with Lakshmana instancing his parental regard. [3-67-28]

nikṛtta pakṣam rudhira avasiktam
tam gṛdhra rājam parirabhya rāmaḥ |
kva maithili prāṇa samā mama iti
vimucya vācam nipapāta bhūmau || 3-67-29

29. raamaH = Rama; nikR^itta pakSam = one with hacked off, wings; rudhira avasiktam = with blood, sopped; tam gR^idhra raajam = him, eagle, king; parirabhya = on hugging; mama praaNa samaa = to my, lives, equal; Maithili kva = Maithili, where is; iti vaacam vimucya = thus, words, on releasing - uttering this mcuh; bhuumau nipapaata = onto earth, he fell down.

On hugging that kingly eagle whose wings are hacked off and who is bloodstained, and on uttering this much, "she who is identical with my lives,... where is that Maithili..." Rama collapsed to earth. [3-67-29]

- - - - -

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe sapta ṣaṣṭitamaḥ sargaḥ

Book III : Aranya Kanda - The Forest Trek

Chapter [Sarga] 68
Verses converted to UTF-8, Nov 09

Introduction

Jataayu names Ravana as the abductor of Seetha while breathing his last. Though he struggles hard to say what all has happened, the Time called death takes him away, at such a time when the important information is about to be said to Rama. Receiving that much information at least, Rama consigns Jataayu to funeral fire, like his own relative and performs other rites, and then proceeds for searching Seetha.

rāmaḥ prekṣya tu tam gṛdhram bhuvi raudreṇa pātitam |
saumitrim mitra saṃpannam idam vacanam abravīt || 3-68-1

1. raudreNa = by atrocious - Ravana; bhuvi paatitam = on ground, felled by; tam gR^idhram prekSya = at that, eagle, on seeing; raamaH tu = Rama, on his part; mitra sampannam saumitrim = friendly, asset - who has the assets of companionability,] to Soumitri; idam vacanam abraviit = this, sentence, said.

Rama on seeing that eagle felled to ground by the atrocious Ravana, said this sentence to Soumitri who is an asset for good companionability. [3-68-1]

mama ayam nūnam artheṣu yatamāno vihaṃgamaḥ |
rākṣasena hataḥ saṃkhye prāṇān tyajati mat kṛte || 3-68-2

2. mama artheSu = in my respect, concerning himself - took trouble for me; yatamaanaH = while trying; ayam vihan gamaH = this, sky goer [bird]; sankhye raakSasena hataH = in combat, by demon, assaulted; mat kR^ite = to me, owing to; [duH tyaje = impossible to cast off - lives]; praaNaan tyajati = lives, leaves; nuunam = definitely.

"While this bird is venturing in my concern the demon felled him in combat and he is leaving off his lives owing to me, definitely... [3-68-2]

ati khinnaḥ śarīre asmin prāṇo lakṣmaṇa vidyate |
tathā svara vihīno ayam viklavam samudīkṣate || 3-68-3

3. lakSmaNa = oh, Lakshmana; [asya = his]; asmin shariire = in this, body; praaNaH ati khinnaH vidyate = lives, are very feeblish, they appear - obviously; tathaa hi = it is natural, isn't it; ayam = he is; svara vi hiinaH = his voice, very, dull; vi klavam = highly anguish [in his looks]; samudiikSate [sam ut iikshat] = he is being seen by us - he appears.

"Obviously, lives in his body are very feeble, oh, Lakshmana, it is natural, isn't it, and he looks highly anguished with a dulled voice..." Thus on saying to Lakshmana, Rama then spoke to Jataayu. [3-68-3]

jaṭāyo yadi śaknoṣi vākyam vyāharitum punaḥ |
sītām ākhyāhi bhadram te vadham ākhyāhi ca ātmanaḥ || 3-68-4

4. jaTaayoH = oh, Jataayu; punaH vaakyam vyaaharitum shaknoSi yadi = again [further,] sentence, to speak, you are able to, if; te bhadram = to you, let safe betide; siitaam aakhyaahi = about Seetha, relate; aatmanaH vadham aakhyaahi ca = your, about murder, you relate, too.

"Oh, Jataayu, if you are in fine fettle to further reiterate words, relate about Seetha, let safe betide you, and recount how you are murdered, too... [3-68-4]

kim nimitto jahāra āryām rāvaṇaḥ tasya kim mayā |
aparādham tu yam dṛṣṭvā rāvaṇena hṛtā priyā || 3-68-5

5. raavaNaH = Ravana; kim nimittaH = for what, reason; aaryaam jahaara = noblewoman, he abducted; maya tasya kim aparaadham tu = by me, towards him [in his respect,] what, wrong is committed; yam dR^iSTvaa = which, keeping in view; priyaa raavaNena hR^itaa = my ladylove, by Ravana, is stolen.

"What is the reason for Ravana in stealing that noblewoman, and even what is the wrong I have committed in his respect, keeping which in view that Ravana stole my ladylove... [3-68-5]

katham tat candra saṃkāśam mukham āsīt manoharam |
sītayā kāni ca uktāni tasmin kāle dvijottama || 3-68-6

6. dvijottama = oh, bird, the best; tasmin kale = in that, time - of abduction; candra sankaasham = moon, similar; mano haram = heart-stealing one [face]; tat mukham = that, face - of Seetha; katham aasiit = how, it was - when abducted; siitayaa = of Seetha; kaani uktaani = what are [words,] uttered.

"How was that moon similar heart-stealing face of hers at that time of abduction, oh, best bird, and even what are the words she uttered when being abducted... [3-68-6]

katham vīryaḥ katham rūpaḥ kim karmā sa ca rākṣasaḥ |
kva ca asya bhavanam tāta brūhi me paripṛcchataḥ || 3-68-7

7. saH raakSasaH = he, that demon; katham viiryaH = what is, his stamina; katham ruupaH = what is, his form; kim karma = what are, his actions [strategies]; asya bhavanam kva ca = his, residence [stronghold,] where is it, also; taata = oh, sire; paripR^icChataH = the enquirer [eager to know, inquisitively]; me bruuhi = to me, you tell.

"What is his stamina of that demon? What is his form? And what are his strategies? And where is his stronghold? Oh, sire, tell me while I ask you inquisitively..." Rama urged Jataayu thus for information. [3-68-7]

tam udvīkṣya saḥ dharmātmā vilapantam anāthavat |
vācā viklavayā rāmam idam vacanam abravīt || 3-68-8

8. dharmaatmaa saH = virtue souled [warm-hearted,] he that Jataayu; anaathavat vilapantam = orphan-like, one who is waling; tam udviikSya = him [at Rama,] seeing up [rolling up his eyes]; viklavayaa vaacaa = with a fluttery, voice; raamam idam vacanam abraviit = to Rama, this, sentence, said.

Then that warm-hearted Jataayu with his eyes rolling upwards saw Rama and with a fluttery voice said this sentence to Rama who is wailing like an orphan. [3-68-8]

sā hṛtā rākṣasendreṇa rāvaṇena durātmanā |
māyām āsthāya vipulām vāta durdina saṃkulām || 3-68-9

9. saa = she is; dur aatmanaa = by evil minded [flagitious] one; raakSasa indreNa raavaNena = demons, chief, by Ravana; vaata = windstorm; dur dina = bad, day [cloud cover]; sankulaam = tumultuous one [on creating]; vipulaam maayaam aasthaaya = immense, maya [illusionistic devices,] resorting to; hR^itaa = is abducted.

"Resorting to his illusionistic devices like creating an immense and tumultuous windstorm and cloud-cover, the flagitious chief of demons Ravana abducted Seetha... [3-68-9]

Annex: 'he created such illusion only to render me unsteady in my flight combat... and for his escape in the dark of the day...'

pariklāṃtasya me tāta pakṣau cittvā niśācaraḥ |
sītām ādāya vaidehīm prayāto dakṣiṇā mukhaḥ || 3-68-10

10. taata = oh, dear boy; nishaacaraH = night-walker; pari klaantasya = over, tired; me pakSau chittvaa = my, two wings, on hacking; vaidehiim siitaam aadaaya = the princess from Videha, Seetha, on taking; dakSiNaa mukhaH = south, faced [southward; pra yaataH = went away.

"That night walker hacked both my wings when I was overtired, and went southward taking the princess of Videha, Seetha, along with him... [3-68-10]

uparudhyanti me prāṇā dṛṣṭir bhramati rāghava |
paśyāmi vṛkṣān sauvarṇān uśīra kṛta mūrdhajān || 3-68-11

11. Raaghava = oh, Raghava; me praaNaa uparudhyanti = my, lives, are being obstructed - stifling; dR^iSTiH bhramati = sight, is spinning; ushiira kR^ita muurdhajaan = cuscus grass, made, as their head-hair - treetops; sauvarNaan vR^ikSaan pashyaami = golden, trees, I am seeing.

"My sight is spinning and my lives are stifled, oh, Raghava, I am now seeing golden trees with cuscus grass as their treetops... [3-68-11]

The cuscus grass is the aromatic fibrous root of an Indian grass, Vetiveria zizanaoides, used for making fans, screens, etc., Urdu kaskas. This odd combination of trees of gold, instead of wood, and grass instead of leaves, is an omen of death.

yena yāti muhūrtena sītām ādāya rāvaṇaḥ |
vipranaṣṭam dhanam kṣipram tat svāmi pratipadyate || 3-68-12
vindo nāma muhūrto asau sa ca kākutstha na abudhat |

12, 13a. kaakutstha = oh, Kakutstha; raavaNaH = Ravana; yena muhuurtena = by which - in which, spell of time [of the day]; siitaam aadaaya yaati = = Seetha, on taking away, while going - has gone; asau vindaH naama muhuurtaH = that one is, Vinda, named, spell of time; vi pra naSTam dhanam = very, utterly, lost, riches - even if riches are completely lost in that spell; tat svaamii = = its, [original] possessor; kSipram = very quickly; prati padyate = return, possesses - repossesses; saH ca = he that Ravana, even; na abudhat = not, aware [unmindful of it.]

"In which spell of time Ravana has gone taking away Seetha, that spell is named as Vinda... if any riches are lost during that spell, the original possessor of those riches will repossess them very quickly... oh, Kakutstha, he that Ravana is unmindful of that fact and stole Seetha only to loose her... [3-68-12, 13a]

The daytime has fifteen spells of time that have their own effects on humans. The fifteen are: raudraH svetaH maitraH ca tathaa saarabhaTaH smR^itaH | saavitro vaishvadevaH ca gaandharva kutapaH tathaa | rauhiNaH tilaka caiva vijato naiR^iitiH tathaa | shambaro vaaruNaH ca eva bhagaH pa~nca dasha smR^itaH || and the Vijaya said above is also called as 'Vinda,' the eleventh spell of the day. bindo naama bindu gulikaH | tasmin samaye aarabdham kaaryam kartuH vipariitem bhavati iti suucitam | tathaa ca - utpala parimale gau�ii prakaraNe - manvarka digdantirasaabdhi netraa suuryasya vaara aadi viShaa muhuurtaaH | gargamarendraadi muniidraadibR^indaiH te ninditaaH karmasu bindasa~nj~naaH || - iti - dk  Any action initiated in this spell of the day entails adverse effects, in so far as that aim and action of the initiator. Ravana, though an eminent astrologer, and though he is said to have written an astrological treatise called raavaNa samhita, did not care about it.

tvat priyām jānakīm hṛtvā rāvaṇo rākṣaseśvara |
jhaṣavat baḍiśam gṛhya kṣipram eva vinaśyati || 3-68-13

13b, c. raakshasa iishvaraH raavaNaH = demons, chief, Ravana; tvat priyaam jaanakiim hR^itvaa = your, ladylove, Janaki, on stealing; baDisham gR^ihya jhaSa vat = baited hook, on catching [ on swallowing,] fish, as with; kSipram eva vinashyati = shortly, only, utterly ruins himself.

"On stealing your ladylove Janaki, that chief of demons, Ravana, will ruin himself, as with a fish which swallows a baited fishhook... [3-68-13b, c]

na ca tvayā vyathā kāryā janakasya sutām prati |
vaidehyā raṃsyase kṣipram hatvā tam raṇamūrdhani || 3-68-14

14. tvayaa = by you; janakasya sutaam prati = king Janaka's, daughter, towards; vyathaa na kaaryaa = anguishing, not, to be done; raNa muurdhani = in war, in vanguard of; tam kSipram = hatvaa = him [Ravana,] in no time, on killing; vaidehyaa ramsyase = with Vaidehi, you will delight.

"Impractical is your anguishing for the daughter of Janaka, as you will delight yourself with Vaidehi in no time, on killing that Ravana in the vanguard of a war..." Thus saying Jataayu paused for a while. [3-68-14]

asaṃmūḍhasya gṛdhrasya rāmam prati anubhāṣataḥ |
āsyāt susrāva rudhiram mriyamāṇasya sa amiṣam || 3-68-15

15. raamam prati anubhaaSataH = to Rama, towards, who is speaking on; a sam muuDhasya = not, together with, mindlessness [mind not yet inert, with an alert mind]; mriyamaaNasya = who is about to die; gR^idhrasya = of eagle; aasyaat = from mouth; sa amiSam = with, flesh [shreds]; rudhiram = blood; su sraava = freely flowed.

Though Jataayu is speaking on to Rama with an alert mind, blood freely flowed from his mouth with shreds of flesh as death verged on him, even then he struggled to say. [3-68-15]

putro viśravasaḥ sākṣāt bhrātā vaiśravaṇasya ca |
iti uktvā durlabhān prāṇān mumoca patageśvaraḥ || 3-68-16

16. [That demon is]; vishravasaH putraH = of Vishravasa, son; vaishravaNasya saakSaat bhraataa = of Vaishravana [Kubera,] manifestly [literally,] brother; iti uktvaa = thus, on saying; pataga iishvaraH = birds, lord of; dur labhaan = impossible, to get [unobtainable for oneself]; praaNaan = lives; mumoca = released.

"That demon is the son of Vishravasa... literally... the brother of Kubera..." on saying thus, that lord of birds released his lives, which are unobtainable for oneself. [3-68-16]

Information about Ravana is given here in the first stanza of the verse, in a half-way-through manner. And the character of Jataayu itself is evanished by a jump cut of the couplet, only to be filled by his brother Sampaati in the later parts of Kishkindha Kanda. In between these two stanzas of one verse, where one brother says one stanza, the other by another, the episodes of Kishkindha come to take part. The second foot just contains the name of Lanka where Ravana dwells. But it is not said here for dramatic effect and for the flow of epic through its own course. Further, Jataayu is not 'dead' but he released his lives. And he is safeguarding his lives so far, only to tell Rama. For this Skanda Puraana says that Seetha blesses Jataayu to live until Rama comes to him, and listens form Jataayu. But she did not stipulate as to how much Rama has to listen or how much Jataayu has to report. devii maa~N praahaH raajendra yaavat sambhaaShaNam mama | bhavataH taavat aasan me praaNaa iti aaha jaanakii || Maheshvara Tiirtha. So, the bird called life flew away for bird Jataayu...

brūhi brūhi iti rāmasya bruvāṇasya kṛtāṃjaleḥ |
tyaktvā śarīram gṛdhrasya jagmuḥ prāṇā vihāyasam || 3-68-17

17. kR^itaanjaleH raamasya = one with palm-fold, of Rama [before = very eyes of Rama]; bruuhi bruuhi iti bruvaaNasya = tell, tell, thus, one who is still speaking; gR^idhrasya praaNaaH = eagle's, lives; shariiram tyaktvaa = body, on leaving; vihaayasam = to sky - into thin air; jagmuH = went away.

But the lives of Jataayu departing from his body went into thin air before the very eyes of Rama who is still speaking to him with folded-palms, "tell... tell more..." [3-68-17]

sa nikṣipya śiro bhūmau prasārya caraṇau tadā |
vikṣipya ca śarīram svam papāta dharaṇī tale || 3-68-18

18. saH = he [Jataayu]; tadaa = then; shiraH bhuumau nikSipya = head, on ground, placing [flopped down]; caraNau prasaarya = feet - legs, on sprawling; svam shariiram dharaNii tale = his own, body, on earth's, surface; vi kSipya = jerkily, writhing; papaata = collapsed.

Jataayu flopped his head on earth, sprawled his feet on ground, and then his body collapsed onto the surface of earth writhing jerkily. [3-68-18]

tam gṛdhram prekṣya tāmra akṣam gata asum acalopamam |
rāmaḥ su bahubhiḥ duhkhaiḥ dīnaḥ saumitrim abravīt || 3-68-19

19. su bahubhiH duhkhaiH = with - very, many, sorrows [mishaps]; diinaH = desolate one [worsened one]; raamaH = Rama; taamra akSam = reddened, eyed one [eyes bloodshot- Jataayu]; gata asum = gone, lives; acala upamam = mountain, similar; tam gR^idhram prekSya = him, eagle, on seeing; saumitrim [idam ]abraviit = to Soumitri, [this way] said.

He who is worsened by very many mishaps that Rama, on seeing the mountainous eagle whose eyes are bloodshot and whose lives have gone, said this way to Soumitri... [3-68-19]

bahūni rakṣasām vāse varṣāṇi vasatā sukham |
anena daṇḍakāraṇye viśīrṇam iha pakṣiṇā || 3-68-20

20. rakSasaam vase = for demons, a habitat; daNDakaaraNye = in Dandaka forest; sukham bahuuni varSaaNi vasataa = happily [fearlessly,] many, for years together, while living; anena pakSiNaa = by this, bird; [ellipt. mat kR^ite = because of me]; vishiirNam = wilted [to death.]

"This bird which for years together lived fearlessly in Dandaka forest, a habitat of demons, that bird wilted to death, because of me... [3-68-20]

aneka vārṣiko yaḥ tu cira kāla samutthitaḥ |
so ayam adya hataḥ śete kālo hi duratikramaḥ || 3-68-21

21. an eka = not, one [many]; vaarSikaH = years [of age, though having, longevity]; yaH = which - Jataayu; cira kaala samutthitaH = for a long, time, strived actively; saH ayam adya = such as he was, he is, now; hataH shete = killed, prostrating; [ellipt. mat kR^ite = because of me]; kaalaH hi = time, indeed; dur ati kramaH = impossible, to over, step [infringe.]

"He who has longevity over many years, who actively strived for a long for rectitude, he is now killed and prostrating before the Time, because of me... alas... it is indeed impossible to infringe the Time... [3-68-21]

paśya lakṣmaṇa gṛdhro ayam upakārī hataḥ ca me |
sītām abhyavapanno hi rāvaṇena balīyasā || 3-68-22

22. lakSmaNa = oh, Lakshmana; siitaam = to Seetha; abhyavapannaH [abhi ava pannaH] = who went [dashed] to rescue; me upakaarii = to me, who rendered help; ayam gR^idhraH = this, eagle; [ellipt. mat kR^ite = because of me]; baliiyasaa raavaNena hataH = brute-forced, by Ravana, is slain; pashya = you see.

"Lakshmana, this eagle which has dashed to rescue Seetha in order to render help to me is slain by that brute-forced Ravana, only because of me, you see... [3-68-22]

gṛdhra rājyam parityajya pitṛ paitāmaham mahat |
mama hetoḥ ayam prāṇān mumoca patageśvaraḥ || 3-68-23

23. ayam patageshvaraH = this, birds, lord; pitR^i paitaamaham = of father, forefathers; mahat gR^idhra raajyam = great, eagle's, empire; parityajya = on abandoning; mama hetoH = for my, sake - on my account; praaNaan mumoca = lives, released [abandoned.]

"On abandoning great empire of eagles belonging to his father and forefathers this lord of bird has now abandoned his lives too, only for my sake... [3-68-23]

sarvatra khalu dṛśyante sādhavo dharma cāriṇaḥ |
śūrāḥ śaraṇyāḥ saumitre tiryak yoni gateṣu api || 3-68-24

24. saumitre = oh, Soumitri; shuuraaH = valiant ones; sharaNyaaH = shelterers; dharma caariNaH = probity, followers of; saadhavaH = principled ones; sarvatra = everywhere [universally]; tiryak yoni gateSu api = in avian and bestial, uterine, having gone in, even in; dR^ishyante khalu = are noticeable, really.

"Universally noticeable are the protective, prepotent, principled ones that are the followers of probity, oh, Soumitri, even though their births are avian or bestial... [3-68-24]

sītā haraṇajaṃ duḥkham na me saumya tathā gatam |
yathā vināśo gṛdhrasya mat kṛte ca paraṃtapa || 3-68-25

25. parantapa = oh, enemy-inflamer; saumya = oh, gentle one - Lakshmana; gR^idhrasya vinaashaH = in perish, of eagle - compared to the perish of eagle; mat kR^ite = by me, done [because of me]; ca = too [that too]; yathaa = as to how; me = to me; siitaa haraNa jam duHkham = Seetha, by abduction, caused, anguish; tathaa gatam = thus, obtained [or, tathaa vidham = that, kind of - that much]; na = it is not.

"To me, oh, enemy-inflamer, oh, gentle Lakshmana, anguish caused by Seetha's abduction is not that much, when compared with the anguish caused by the perish of this eagle, that too, because of me... [3-68-25]

rājā daśarathaḥ śrīmān yathā mama mayā yaśāḥ |
pūjanīyaḥ ca mānyaḥ ca tathā ayam patageśvaraḥ || 3-68-26

26. mahaayashaaH = highly renowned [Dasharatha]; shriimaan raajaa dasharathaH = celebrated, king, Dasharatha; mama = to me; yathaa = as to how - he is; puujaniiyaH = venerable; maanyaH ca = honourable, also; tathaa = likewise; ayam patageshvaraH = this, birds', lord.

"As to how the celebrated and highly renowned king Dasharatha is venerable and honourable for me, likewise this lord of birds is also a venerable and honourable one to me... [3-68-26]

saumitre hara kāṣṭhāni nirmathiṣyāmi pāvakam |
gṛdhra rājam didhakṣāmi mat kṛte nidhanam gatam || 3-68-27

27. saumitre kaaSThaani hara = oh, Soumitri, firewood, get; paavakam nirmathiSyaami = fire, churn out [produce by friction]; mat kR^ite = me, because of; nidhanam gatam = expiry, went into [expired]; gR^idhra raajam didhakSaami = eagle's, lord, I wish to incinerate - cremate.

"Oh, Soumitri, get the firewood and I will produce fire by friction of two sticks, as I wish to cremate this lord of birds who expired because of me... [3-68-27]

The fire produced in ritual acts is called araNi where a small concavity is made on one stick, and a pointed end to the other, and this pointed end is rubbed in churning mode in the concavity of the other stick, and then both the dry wood-sticks give out a small fire, which then is taken on cotton, to lit a huge pyre.

nātham pataga lokasya citām āropayāmi aham |
imam dhakṣyāmi saumitre hatam raudreṇa rakṣasā || 3-68-28

28. saumitre = oh, Soumitri; aham = I; raudreNa rakSasaa hatam = by feral, demon, killed; imam = this one; pataga lokasya naatham = birds, of realm, lord of; citaam aaropayaami dhakSyaami = onto pyre, mounting, I will incinerate.

"Oh, Soumitri, I will mount this lord of realm of birds onto the pyre and cremate him who is killed by a feral demon..." Thus saying to Lakshmana, Rama said this to dead eagle Jataayu. [3-68-28]

yā gatiḥ yajña śīlānām āhita agneḥ ca yā gatiḥ |
a para āvartinām yā ca yā ca bhūmi pradāyinām || 3-68-29
mayā tvam samanujñāto gaccha lokān anuttamān |
gṛdhra rāja mahā sattva saṃskṛtaḥ ca mayā vraja || 3-68-30

29, 30. mahaa sattva gR^idhra raja = oh, great, mighty, eagle, king; mayaa = by me; sam anuj~naataH = aptly, consented to; tvam = you; yaj~na shiilaanaam for Vedic-rituals, virtuosos [where virtuoso is a person with a special knowledge of or taste for works of art or virtu, and where virtu is the usu. moral worth inherent in a person or thing]; yaa gatiH = which, worlds, [destined]; a para aavartinaam = not, return, comers [to sanyasi-s, loners, anchorites in forests, or, those that do not retreat in combats]; yaa ca = which, is also - the course / worlds; bhuumi pradaayinaam yaa ca = to land, donors, which, also - is the course / worlds; aahita agneH [ = to those who practices amid five Ritual-fires; yaa gatiH = which, is also - the course / worlds; that course / to those worlds; gacCha = you go; mayaa sanskR^itaH = by me, ritually cremated; an uttamaan lokaan vraja = to un, excelled, worlds, you go.

"Oh, greatly mighty king of eagles, by me cremated ritually and by me aptly consented to, you depart to the unexcelled heavenly worlds... you depart to those worlds that are destined for the virtuosos of Vedic-rituals, and to those worlds that are destined for the practisers of ascesis amid Five-Ritual-fires, and to those that are destined for un-retreating combatants, and to those worlds that destined for the donors of lands..." So said Rama to the departed Jataayu. [3-68-29, 30]

'When a Vedic-ritual is performed the resultant factor is undoubtedly puNya 'merit' for those, yaj~naaH shiilam sadvR^ittam yeSaam te and the worlds yaa gatiH gamyata iti gatiH - lokaH. And this is different to that of practising ascesis amid Five-Fires. ahita agne, ahitaaH paristhaapitaaH agnayaH yaH pancaagnayoH yasya saH... 'But animals or birds have no faculty to perform those rituals and they have their own course of lifecycle after their demise. Then where is the question of a bird going to heaven, which heaven is scheduled to some specialists...' is the objection. But Jataayu acquired all those 'merits' when he combated without any retreat a paraa vartinaam and he is getting a short cut without undergoing too many other kinds of births, and he is given mukti 'emancipation' from lifecycles, for his action on behalf of a godlike Rama is justifiable and befitting to get a final release, by word of Rama by me cremated ritually and by me aptly consented to... where He alone can transcend the manmade rules.

'Then the cremation, that too ritualistic one, is unavailable for birds and animals, how then can Rama perform funerals for birds, or get them performed for monkeys, as in the case of Vali...' For this it is said, 'that's why Rama had to cremate Jataayu and further said by me cremated ritually and by me aptly consented to... as sort of special sanction of mukti, because the animality has no authority in scriptures or its rites. Taking some action, endeavouring to protect dharma, or obstructing a dharma, itself is superior to mere reverencing a god, or performing a daily rot of yaj~na, yaaga-s,, etc., which in itself is a subjective performance. Here Jataayu did not attack Ravana keeping Rama or Seetha in view, but attacked Ravana only to play his part in stalling a dharma, which is not that easy, like purchasing some temple tickets to perform some ritual, for and on behalf of ticket holders and their families.

 For this it is said in nR^simha puraaNa says that mat kR^ite nidhan yasmaat tvayaa praaptaa tam dvijottama | tasmaat mama prasaadena viShNu lokam avaapyasi || 'because of me you attained your demise, thereby you get the realms of Vishnu...' where 'because of me' is to be taken not as an individual godhood, but as dharma, 'because of dharma...' itself. Hence the special sanctions to Jataayu, where such sanctions are absent in the case of Vali, as he followed the course of a dharma and there are many scripts that say Rama gave this emancipation to Jataayu, in chorus uvaaca gaccha bhadram te mama viShNo paramam padam - aadhyaatma raamaayana - raaghavasya prasaadena sa gR^idhraH paramam padam - padma puraaNa - sugrivo hanumaan R^ikSho gajo grdhrio vaNik patha - tilaka -teShu bhagavad a~NsheShu anuraagiNaH kosala nagara janapadaaH te api tan manasaaH satsaalokyataam aapuH || viShnu puraaNa

'Has this Rama got no other work than weeping for his beloved ones and patiently performing obsequies to all lowborn, lowly subjects like dead monkey, birds, or even each individual demonic soldiers... they are all shuudra-s' is haunted feeling to some. For this it is said na shuudraa bhagavat bhaktaa vipraa bhaagavataa smR^itaa | te shuudraa ye hi a bhaktaa janaardane || 'one who is devotee of Vishnu cannot be called a shuudra... he is to be called vipra, Bhaagavata... but a non-devotee, may he be in any caste, he is a shuudra...' And shuudra is upa lakshaNa to birds or animals, thereby even animals and birds are on an even footing, if it comes to paying deference to god, and god alone is capable to decree emancipation to every or any being. 'Again it is said that Rama is god, but yet he weeps... is it not self-contradictory...' Not so, when a neighbour weeps for the hardships of his neighbour, won't the neighbourly god weep...' that too on incarnating as a human... vyasaneShu manuShyaaNaam bhR^isham bhavati duHkhitaH 'when humans are in difficulties, He wails much...' but waits much also, till those humans can correct or come over their problems on their own, keeping a little faith on Him...' Here also, the sobbing of Rama is comparatively nothing when compared to the sobbing for Seetha, because the action of Jataayu is not that sob-ful, in encountering a dharma... thus Valmiki is aware of 'good' sobbing and 'bad' sobbing in this sob-stuff, called Ramayana.

And for this Dharmaakuutam says: anena mahad anuj~nayaa uttamaa gatiH bhavati it suucitam | tathaa ca adharvaNii shrutiH - yam yam lokam manasaa sa~Nvibhaati vishuddha sattvaH kaamayate yaashca kaamaan | tam tam lokam jayate taam ca kaamaaan tasmaat aatmaj~nam hi arcayet bhuuti kaamaH - bhaaShyam - ukta lakShaNam sarvaatmanam aatmatvena pratipannaH | tasya sarva aatmatvaat eva sarvaa avaapti lakShaNam phalam aaha - - - aatmaj~nam aatmaj~natena vishuddha antaHkaraNam hi arcet puujayet - ataH puujaarha eva asau |

evam uktvā citām dīptām āropya patageśvaram |
dadāha rāmo dharmātmā sva bandhum iva duḥkhitaḥ || 3-68-31

31. dharmaatmaa raamaH = ethical-souled, Rama; evam uktvaa = that way, on saying; patageshvaram citaam aaropya = bird's, lord, onto pyre, on mounting; duHkhitaH = sorrowfully; sva bandhum iva = his own, relative, as with; diiptaam = = in flaring fire; dadaaha = incinerated.

On saying that way, that ethical-souled Rama mounted that lord of birds onto the pyre and he sorrowfully incinerated that eagle in a flaring fire of pyre, as he would do in respect of his own deceased relative. [3-68-31]

rāmo atha saha saumitriḥ vanam yātvā sa vīryavān |
sthūlān hatvā mahā rohīn anu tastāra tam dvijam || 3-68-32

32. atha = then; viiryavaan raamaH = resolute one, Rama; saha saumitriH = with, Soumitri; vanam yaatvaa = to forest, on going; sthuulaan mahaa rohiin hatvaa = robust-bodied, big, Rohi [or, Kesari animals,] on killing - hunted; tam dvijam = for him, the bird; saH = he; anutastaara = spread sacred grass - to place offerings.

Then that resolute Rama on going into forest along with Soumitri hunted a robust-bodied, big Rohi animal, or, Kesari animal, and then he spread sacred grass on ground to place that offering to the deceased soul of that bird. [3-68-32]

rohi māṃsāni ca uddhṛtya peśī kṛtvā mahāyaśāḥ |
śakunāya dadau rāmo ramye harita śādvale || 3-68-33

33. mahaayashaaH = highly renowned one - for his observance of religious ceremonies; raamaH = Rama; rohi maamsaani = Rohi animal's, meat; uddhR^itya = pulling out; peshii kR^itvaa = to gobbets, on lumping it; ramye harita shaadvale = on pleasant, greenish, on pastures; shakunaaya dadau = for the bird [Jataayu,] gave [as offering.]

On drawing up the flesh of that Rohi animal and lumping it to gobbets, that highly observant Rama placed those gobbets on pleasant greenish pasturelands as obsequial offerings in respect of that bird Jataayu. [3-68-33]

yat tat pretasya martyasya kathayanti dvijātayaḥ |
tat svarga gamanam pitryam kṣipram rāmo jajāpa ha || 3-68-34

34. tat yat = that, which; dvijaatayaH = Brahmans; pretasya martyasya = departed, mortal's [soul]; svarga gamanam = to heaven, going [leading to]; kathayanti = [Brahmans] say; tat pitryam = that [chanting of,] in ritual for paternal, manes; kSipram raamaH jajaapa ha = immediately, Rama, chanted, indeed.

Rama immediately chanted Vedic hymns that are employed in such funerals of one's own paternal people, as Brahmans say that those hymns are employable in such rites as they lead the soul of the departed to heaven. [3-68-34]

Rama chants two Vedic passages yaamya suukta, naaraayaNa suukta - aapastamba sutra-s  as they are usually recited by Brahmans in such funeral rites. Here it is 'so imperfectly conducted, because it is for an ineligible bird, that too by an unrelated highborn Kshatriya Rama, reciting unconcerned Vedic hymns...' is the objection. Jataayu is beyond any caste or creed by way his devotion to duty and by his self-sacrifice while on duty. Hence, he is beyond eligibility or opposite of it. Funerals are to be conducted by one's own sons or nearest relatives. If none of the relatives of the dead is present to cremate, they are to be undertaken by the king of that kingdom. When Rama blessed the soul of Jataayu to go to highest realms, which are far beyond the Veda-s of mortals, it is a sacrosanct act to chant those hymns... on human level; hence, Rama's action is clearly pro-Vedic. And in Vaishnavaite tenets everything culminates into one - Vishnu. 'the adherents of Vishnu, may it be an animal, like Gajendra, the elephant, or humans, like Shabari et al., or a bird, like Jataayu, by Him, by Vishnu alone, they are led to the Ultimate course of the realm of Vishnu...'

tato godāvarīm gatvā nadīm nara vara ātmajau |
udakam cakratuḥ tasmai gṛdhra rājāya tau ubhau || 3-68-35

35. tataH = then; ubhau tau = both, of them; nara vara aatmajau = among men, notable one, sons of - Dasharatha's sons; godaavariim nadiim gatvaa = to Godavari, to river, on going; tasmai gR^idhra raajaaya = for him, to eagle's, for king; udakam cakratuH = water [oblations] they did [offered.] =

Then both the sons of that notable man, namely Dasharatha, on going to River Godavari they have oblated waters for that king of eagles, Jataayu. [3-68-35]

śāstra dṛṣṭena vidhinā jale gṛdhāya rāghavau |
snātvā tau gṛdhra rājāya udakam cakruḥ tadā || 3-68-36

36. tadaa = then; tau = both of them; raaghavau = both Raghava-s; shaastra dR^iSTena vidhinaa = from scriptures, viewpoint, by custom; gR^idhaaya = for eagle; jale snaatvaa = in waters, bathed - funeral baths, cleansing ceremony; gR^idhra raajaaya udakam cakruH = for eagle's, king, waters, made [offered.]

Both of the Raghava-s took funeral baths in the waters of River Godavari and then made water oblations to the king of eagles. [3-68-36]

sa gṛdhra rājaḥ kṛtavān yaśaskaram
su duṣkaram karma raṇe nipātitaḥ |
maharṣi kalpena ca saṃskṛtaḥ tadā
jagāma puṇyām gatim ātmanaḥ śubhām || 3-68-37

37. raNe = in combat [with Ravana]; su duS karam = highly, not, possible; yashas karam = credit, worthy; karma kR^itavaan = deed, having performed; nipaatitaH = one who felled down; saH gR^idhra rajah = he, that eagle, king; tadaa = then; maharSi kalpena ca = by sublime-sage, one who is equal to [by such Rama]; sanskR^itaH = consecrated; puNyaam shubhaam = merited, auspicious; aatmanaH = of his own; gatim jagaama = to [heavenly] realms, went away.

That king of eagle Jataayu, who has performed a creditworthy deed of stalling and combating Ravana, but who is felled by that Ravana, went away to the merited and auspicious heavenly realms of his own, as and when consecrated by sublime sage like Rama. [3-68-37]

kṛtodakau tau api pakṣi sattame
sthirām ca buddhim praṇidhāya jagmutuḥ |
praveśya sītā adhigamane tato mano
vanam surendrau iva viṣṇu vāsavau || 3-68-38

38. tau api = those two, even; kR^ ita udakau = having performed, water oblations; pakshi sattame = regarding bird, best one; sthiraam buddhim praNidhaaya = firmed up [assertively,] thought, on keeping [giving thought to Jataayu's information]; tataH = then; siitaa adhigamane = Seetha, to get at [in searching for]; manaH praveshya = mind, entering [mindset to]; sura indrau = gods', chiefs; viSNu vaasavau iva = Vishnu, Indra, like; [ellipt. dakshiNaam ] vanam jagmutuH = to [southern] woods, went.

Even those two, Rama and Lakshmana, on performing water oblations in respect of that best bird Jataayu, and on assertively giving thought to the information given by Jataayu, they like the chiefs of gods, namely Vishnu and Indra, went to southerly woods when their mind is set to search for Seetha. [3-68-38]

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe aṣṭa ṣaṣṭitamaḥ sargaḥ