Sri Valimiki Raamaayanam -Aranya Kaandam -Sargams -1/2/3/4/5/6/7/8–

pravishya tu mahaaraNyam daNDakaaraNyam aatmavaan |
raamo dadarsha durdharSha taapasa aashrama maNDalam || 3-1-1

1. aatmavaan = courageous one; durdharSa = unassailable one; raamaH = Rama; maha araNyam danDaka araNyam = impenetrable, forest, Dandaka forest; pravishya = having entered; taapasa aashrama maNDalam = hermits’, hermitages, clusters; dadarsha = seen.

On entering the impenetrable Dandaka forest that courageous and unassailable Rama saw a clusters of hermitages of sages. [3-1-1]

puNyaiH cha niyata aahaaraiH shobhitam parama R^iShibhiH |
tat brahma bhavana prakhyam brahma ghoSha ninaaditam || 3-1-8

8. punyaiH cha niyata aahaaraiH = holy, also, constrained, sustenance; shobhitam parama R^iSibhiH = glistened forth, by greatly, saints; brahma bhavana prakhyam = Brahma’s, Abode, distinctive; brahma ghoSa ni naaditam = Brahma’s sounds, [Vedic chants,] well, reverberating; tat = such a [hermitage; raamaH dadarsha = Rama, has seen.]

Rama has seen such a cluster of hermitages that is glistening forth just by the presence of holy saints whose sustenance is constrained, and that hermitage is distinctive like Brahma’s abode, reverberating with the sounds of that Brahma’s Vedic chants alone. [3-1-8]

te tu somam iva udyantam dR^iShTvaa vai dharmachaariNam || 3-1-11
laxmaNam ca eva dR^iShTvaa tu vaidehiim cha yashashviniim |
ma~Ngalaani prayu~njaanaaH pratyagR^ihNaan dR^iDha vrataaH || 3-1-12

11a-12. te = those sages; dhR^iDha vrataaH = austerely, committed vows; udyantam iva somam = arising, like, moon; dharma chaariNam = at that righteous, path treader – Rama; dR^iSTvaa tu = having seen, but; lakshmanam cha eva = Lakshmana, also, like that; yashashviniim cha vaidehiim = glorious one, also, at Seetha; mangalaani pra yu~njaanaaH = Vedic Blessings, rendered; pratyagR^ihNan = welcomed [the trio.]

But those sages who are austerely committed to vows, on their seeing Rama, the treader on the path of rectitude, and who is now arising like moon, and at Lakshmana and at glorious Seetha as well, rendered Vedic blessings and welcomed the trio. [3-1-11a-12]

This context is also explained in the following ways:

te = they, the knowers of three-times, past, present and future; tam = them, [demons, to eliminate]; udyantam + somam + iva + sthitam = rising, moon, like, he who is there – he that Rama is here to remove darkness arising is the moon; or udyantam + somam + iva = arising, moon, like – like a new moon, arising in darkness of the thick cloudy forests; dR^iSTvaa = on seeing; dharmachaarinaH = virtue practisers, the sages; mangalaani + prayunjanaaH = Vedic Blessings rendered;

The sages rendered Vedic Blessings on seeing the rising moon to eradicate the darkness called demons, for Rama is their object of worship as a virtuous one and they themselves are the followers of virtue.

Or, the sages have physically seen that object of their worship, Rama the virtuous one, who they are so far seeing with their inner senses alone, and rendered Vedic Blessings.

Or, the sages rendered the Vedic Blessings on seeing the moon-like Rama emerging to eradicate the darkness called demons. But this Rama is having attributes like ruupa saMhananam lakShmiim saukumaaryam as visualised by the sages, as at verse 13. And to not to happen any untoward incident to this delicate, dainty, graceful young man at the hands of the ireful demons, the sages rendered Vedic Blessings as a precautionary measure, for the sages are dhR^iDha + vrataaH = determined in their vow, to eradicate the demons, through Rama. This is the rendering of Govindaraja.

te = they, the sages; mangalaan + prayunjaanaaH = blessings, rendered; udyantam + somam + iva = emerging, moon-like – gladdening all the world like a pleasant moon; tam= him, that Rama; pratyagR^ihNan= received as their presiding deity of virtue. This is the rendering of Maheshvara Tiirtha.

te = those sages; udyantam + somam + iva = arising, moon-like – arising like the presiding deity of Brahmins. It is said in Veda-s tasmaat soma raajaano braahmaNaaH Moon shall be the deity of Brahmins – Vedic Scholars, for Veda is dharma, the virtue and the Vedic Brahmins are the preachers and practisers of that virtuosity. yashashviniim = glorious Seetha, for she is the principal cause in eradicating demons; thus, by finding such protectors who have come hither to ameliorate the difficulties of sage, the sages rendered Vedic Blessings. This is tilaka or also known as Rama Tilaka

te vayam bhavataa rakShyaa bhavad viShaya vaasinaH |
nagarastho vanastho vaa tvam naH raajaa janeshvaraH || 3-1-20

20b-c. bahavat vishaya vaasinaH = your, in kingdom, dwellers; te vayam = they, what we are; bhavataa rakshyaa = by you, to be protected; tvam= you; nagarashtaH vaa vanasthaH = be in the capital, either, be in forests; naH raajaa = you are, our, king; jana iishvara = of people.

“You alone have to protect us as we are the subjects living in your kingdom..May you be in the capital… or in the forest…you are our king… [3-1-20b,c]

aham vanam idam durgam viraagho naama raakShasaH || 3-2-12
charaami saayudho nityam R^iShi maaMsaani bhakShayan |

12b-13a. aham = I am; viraadha naama raakshasaH = Viradha, named, demon; sa aayudhaH = with, weapon; nityam R^iSi maamsa bhakshayan = always, sage’s, flesh, eating; dur gam idam vanam charaami = impassable, this, in forest, I rove.

“I am a demon named Viradha and I will be on the rove in this impassable forest with weapon, always eating the flesh of sages… [3-2-12b-13a]

iti bruvati kaakutsthe baaShpa shoka pariplutaH |
abraviit lakShmaNaH kruddho ruddho naaga iva shvasan || 3-2-22

22. iti bruvati kaakuthse = thus, when said, by Rama; lakshmanaH = Lakshmana; baashpa shoka pari pluta = tears, in lament, over, flooding;kruddhaH = in anger; ruddhaH naaga iva shvasan = forestalled, snake, like, hissing; abraviit = said.

When said thus by Rama, Lakshmana said this with flooding tears of lament, and in his anger hissing like a forestalled snake. [3-2-22]

putraH kila javasya aham maataa mama shatahradaa |
viraadha iti maam aahuH pR^ithivyaam sarva raakShasaaH || 3-3-5

5. aham javasya putra kila = I am, Java’s, son, really; shatahradaa= Shatahrada; maataa mama = is my, mother; pR^ithivyaam sarva raakshasaa = on earth, all, demons; viraadha iti maam aahuH = Viradha, thus, me, call.

“I am the son of Java indeed… my mother is Shatahradaa, and all the demons on earth call me Viradha…'[3-3-5]

tataH sajyam dhanuH kR^itvaa raamaH sunishitaan sharaan |
su shiighram abhisaMdhaaya raakShasam nijaghaana ha || 3-3-10

10. tataH sa jyam dhanuH kR^itvaa = then, with, string, the bow, made [bow stringed]; raamaH = Rama; su nishitaan sharaan = very, sharp, arrows; su shiighram = very, quickly; abhi sandhaana raakshasam nijaghaana ha = well, aiming, at demon, darted, indeed.

Then, stringing his bow Rama indeed darted very sharp arrows, very quickly and well aiming the demon… [3-3-10]

Shurya (or) Ikshvaku (or) Kakustha dynasty

Ikshvaku dynasty is of long lineage. This is Surya Vamsha, Solar dynasty of Kshatriya-s, of which Mahaa Kavi Kalidasa wondered as to how it can be narrated, for it is of a long lineage and he admires kvaH suurya prabhavo vamshH … in his Raghu Vamsha Mahaa Kaavya, at 1-2. This dynasty may be known to understand why from Viradha to Ravana, wanted to die at the hands of Rama. The list of those kings is compiled in aananda raamayana and the same is being given hereunder…

Suurya – IkShvaaku – Kaakuthsa va~NshanukramaNika Srii mahaa ViShNu originated Brahma .From Brahma the lineage, one after the other, is Mariici – Kashyapa – Suurya – Sraaddha Deva (Vaivasvata) – IkShvaaku – VikukShi (Sashaada) – Kakuthsa – Indravaahu – Anenasa – Vishvarandhi- Chandra – Yuvanaashva – Saabastha – BR^ihadashva – Kuvalayaashva – DhR^iDhaashva – Haryashva – Nikumbha – BarhaNaashva – KR^itaashva – Syenajit – Yuvanaashva – Maandhaata – Purukuthsa – Trasaddsya 2 – AnaraNya Haryashva – AruNa – Tribandhana – Satyavrat (OR) Trishanku – Harishcandra (OR) Satya Harishcandra – Rohita – Harita – Champa – Sudeva – Vijaya – Bharuka – VR^ika – Baahuka – Sagara – Sama~njasa – A~Nshumanta – Diliipa – Bhagiiratha – Shruta – Naabha – Sindhudviipa – Ayutaayu – RutuparNa – Sudaasu (OR) Mitrasaha (OR) KalmaShaanghri – by him Ashmaka – Muulaka Ariikavaca – Dasharatha – EiDavida – Vishvasaha – KhaTvaanga – Dhiirghabaahu – This Deergha baahu is also known to be Dilipa, and from that – Diliipa – Raghu – Aja – Dasharatha – and Dasharatha begot Vishnu again as Raama

abhi shaapaad aham ghoram praviShTo raakshsiim tanum |
tuMburuH naama gandharvaH shapto vaishravaNena hi || 4-3-16

16. abhishaapaat = by curse; aham praviSTaH ghoram rakshasiim tanum = I, entered, ghoulish, demon’s, body; tumburuH naama gandharava = Tumburu, named, celestial [I am]; shaptaH = cursed; vaishrvaNena hi = by Kubera, verily.

“By curse I had to enter this ghoulish demon’s body, but I am a celestial gandharva, named Tumburu and Kubera cursed me… [3-4-16]

prasaadyamaanaH cha mayaa so.abraviit maam mahaayashaaH |
yadaa daasharathii ramaH twaam vadhiShyati saMyuge || 3-4-17
tadaa prakR^itim aapanno bhavaan swargam gamiShyati |

17-18a. prasaadyamaanaH cha mayaa = entreated, he was, also, by me; mahaa yashaH, saH = great, renowned one, he, Kubera; abraviit maam = said, to me; yadaa dasharathii raamaH = when, Dasharatha’s, Rama; tvaam vadhiSyati samyuge = you, kills, in fight; tadaa prakR^itim aapannaH = then, natural state [celestial body,] you attain; bhavaan swargam gamiSyati = you, to heavens, can go;.

“When entreated by me, he that greatly renowned Kubera said to me, ‘When Dasharatha’s Rama kills you in a fight… then you will attain your nature of celestial body and you will go to heavens…’ [3-4-17, 18a]

tat shrutvaa raaghavaH vaakyam lakshmaNam vyaadidesha ha || 3-4-24
kuMjarsya iva raudrasya raakshasasya asya lakshmaNa! |
vane asmin sumahat shwabhram khanyataam raudrakarmaNaH|| 3-4-25
iti uk{}tvaa lakshmaNam raamaH pradaraH khanyataam iti |
tasthau viraadham aakraMya kaNThe paadena viiryavaan || 3-4-26

24b, 25, 26. tat shrutvaa = that, hearing; Raghava; vakyam = words [of demon]; lakshmanam = to Lakshmana; vyaadidesha ha = ordered, indeed; O, Lakshmana; raudrasya raudra karmaNaH asya raakshasya = for furious one, for ferocious, reprobate, for this, demon; kunjarasya iva = for an elephant, as though; asmin = in forest; su mahat swabhram khanyataam = very, deep, pit, be dug. viiryavaan = valiant one Rama [spoke thus to Lakshmana]; lakshmaNam = to Lakshmana; pradara khanyataam iti = trench, shall be dug, thus; uktvaa = having said; viraadham paadena kanThe aakramya tasthau = Viradha is, with foot, on the throat, overcoming [repressing,] stood in readiness.

And Raghava on hearing those words of the demon ordered Lakshmana, “Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant…” On saying to Lakshmana that a trench shall be dug…’ then Rama repressively placed his foot on the throat of Viradha, and stood by. [3-4-24b, 25, 26]

aashramam sharabhangasya raaghavo.abhijagaama ha || 3-5-3
tasya deva prabhaavasya tapasaa bhaavita aatmanaH |
samiipe sharabhaMgasya dadarsha mahat adbhutam ||3-5-4

3b, 4. raaghavaH sharabhangansya aashramam abhijagaama ha = Rama, of Sharabhanga, to hermitage, approached, indeed; tasya deva prabhaavasya = one who has divine, effect ; tapasaa = by ascesis; bhaavita aatmanaH = purified, soul; tasya sharabhangasya samiipe mahat adbhutam dadarsha = at his, [hermitage’s,] nearby, great, wonder, has seen.

On his approach at the hermitage of Sage Sharabhanga, a sage with a divine effect and the one with a purified soul, saw a great wonder at the nearby of that hermitage of Sharabhanga.[3-5-3b, 4]

tasya paadau ca saMgR^ihya raamaH siitaa ca lakShmaNaH |
niSheduH tad anuj~naataa labdha vaasaa nimaMtritaaH || 3-5-26

26. Rama; Seetha; Lakshmana; tasya paadau samgR^ihya = his, feet, on taking to [touching]; labdha vaasaa = obtaining, shelter [say, for that day and for first time]; nimantritaH = invited; samanuj~naataa = permitted; niSeduH = sat down.

Touching the feet of that Sage Sharabhanga Rama along with Seetha and Lakshmana, and duly permitted and invited by that Sage Sharabhanga they sat there, as they obtained a shelter. [3-5-26]

imaam mandaakiniim raama pratisrotam anuvraja |
nadiim puShpoDupa vahaam tataH tatra gamiShyasi || 3-5-37

37. pushpa udupa vahaam = flowers, ferries, carrying; imaam mandaakiniim nadiim = this, Mandaakini river; prati shrotam = opposite, to its flow;anuvraja = you follow; tataH = then; tatra gamisSyasi = there [to Suteekshna’s hemitage,] you can reach.

” Following opposite to its flow you may follow this River Mandaakini that carries flower-ferries, then you can reach there at Sage Suteekshna’s hermitage…] [3-5-37]

vishrutaH triShu lokeShu yashasaa vikrameNa ca |
pitR^i vratatvam satyam ca tvayi dharmaH ca puShkalaH || 3-6-9

9. [tvam = you are]; triSu lokeshu yashasaa vikrameNa ca vishrutaH = in three, worlds, by your repute and valour well, renowned; tvayi = in you; pitR^iu vratatvam satyam ca = to father, devotion, truthfulness, also; pushkalaH = abounding; dharmaH ca= righteousness, even [is there].

“You are well renowned in all the three worlds by your repute and valour, and in you abounding are the virtues like truthfulness and devotion to your father, and even righteousness too, is there. [3-6-9]

viprakaaram apaakraShTum raaxasaiH bhavataam imam |
pituH tu nirdeshakaraH praviShTo aham idam vanam || 3-6-23

23. aham = I am; raakshasaiH = owing to demons; bhavataam = in your respect; imam = all this; vi prakaaram = unconscionable state; apaakraSTum = to obliterate; pituH tu = by father; nirdeshakaraH = as ordered; idam vanam = this forest; praviSTaH = entered.

“I entered this forest as ordered by my father and even to obliterate the unconscionable state of yours owing to the misdeeds of demons. [3-6-23]

tapasvinaam raNe shatruun hantum icChaami raakShasaan |
pashyantu viiryam R^iShayaH saH braatur me tapodhanaaH || 3-6-25

25. tapasvinaam shatruun raakshasaan raNe hantum icChaami = of sages, enemies, demons, in war, to eliminate, I wish to;tapaH dhanaaH R^ishayaH = by penance, rich, sages; pashyantu = may behold; sa bhraatuH me viiryam = with, brother, my, valour.

“I wish to eliminate demons, the enemies of sages, in war… let the sages behold my valour, and my brother’s valour in doing so…” Thus Rama promised the sages. [3-6-25]

pratiikshamaaNaH tvaam eva na aarohe aham mahaayashaH |
deva lokam ito viira deham tyak{}tvaa mahiitale || 3-7-9
citrakuuTam upaadaaya raajya bhraShTo asi me shrutaH |

9, 10a. mahaa yashaH = greatly renowned; viira = brave one; aham tvaam eva = I, for you, only; pratiikshamaaNaH = while awaiting; deham tyaktvaa mahii tale = body, casting off, on earth’s plane; itaH deva lokam na aarohe = from here, gods world [heavens,] not, ascended; raajya bhraSTaH citrakuuTam upaadaaya asi = from kingdom, repudiated, at Chitrakuta, arrived, you are;[iti = thus a]; me shrutaH = I heard thus.

“I am awaiting for you only, oh, greatly renowned one, without my ascent to heavens by casting off this body on the earth’s plane, oh, brave one, for I have heard that you have arrived at Chitrakuta after you are repudiated from your kingdom… [3-7-9]

tataH shubham taapasa annam
svayam sutiikshNaH puruSharShabhaabhyaam |
taabhyaam susatkR^itya dadau mahaatmaa
saMdhyaa nivR^ittau rajaniim samiikshya || 3-7-24

23. tataH = then; mahaatmaa sutiikshaNaH sandhyaa nivR^ittau = great souled, Suteekshna, evening rituals, on completing; rajaniim avekshya = nightfall, on observing; taabhyaam puruSarSabhaabhyaam = to two of them, men, best among; su satkR^itya = well, looking after [courteously];shubham taapasa annam = auspicious one, sage’s, food; svayam = himself; dadau = gave [served.]

Then the great soul Sage Suteekshna on completing his evening rituals and on observing the fall of night he himself courteously served food that is auspicious and worthy of sages to two of the best men, Rama and Lakshmana. [3-7-23]

shiighram tau ruupasaMpannau anuj~naatau maharShiNaa |
prasthitau dhR^ita chaapaa asii siitayaa saha raaghavau || 3-8-20

20. ruupa sampannau = appearance, exquisite – handsome princes; tau raaghavau = those, Raghava-s; anuj~naatau maharSiNaa = permitted by, august sage; dhR^ita chaapaa asii = wielding, bows, swords; siitayaa saha = Seetha, along with; shiighram = swiftly; prasthitau = set out.

Those two Raghava-s, the handsome princes, have swiftly set out when permitted by that august sage, wielding bows and swords, and along with Seetha. [3-8-20]

————————————————————————————————————————————————————————

ஸ்ரீ சீதா ராம ஜெயம்
ஸ்ரீ வால்மீகி பகவான் திருவடிகளே சரணம்
பெரிய பெருமாள் ஒஎரிய பிராட்டியார் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்

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