Sri Valimiki Raamaayanam -Aranya Kaandam -Sargams -17/18/19/20/21/22/23/24–

aa tu shuurpaNakhaa naama dashagriivasya rakShasaH |
bhaginii raamam aasaadya dadarsha tridasha upamam || 3-17-6

6. rakSasaH dasha griivasya bhaginii = demon, ten, faced one’s [Ravana’s,] sister; shuurpaNakhaa naama = Shuurpanakha, named; saa tu = she, but; tridasha upamam = paradisiacal being, who is like; raamam aasaadya = Rama, on reaching; dadarsha = she saw him.

She is but the sister of ten-faced demon Ravana, Shuurpanakha by her name and she has seen him on reaching the paradisiacal being like Rama. [3-17-6]

diiptaasyam ca mahaabaahum padma patraayata iikShaNam |
gaja vikraa.nta gamanam jaTaa maNdala dhaariNam || 3-17-7
sukumaaram mahaa sattvam paarthiva vya.njana anvitam |
raamam indiivara shyaamam kandarpa sadR^isha prabham || 3-17-8
babhuuva indropamam dR^iShTvaa raakShasii kaama mohitaa |

7. diipta aasyam = radiant, faced; mahaabaahum = lengthy armed; padma patra aayata ikSaNam = lotus, petal, long, eyed one; gaja vikraanta gamanam = elephant, in pacing, in walk [imposingly pacing]; jaTaa maNdala dhaariNam = hair-tuft, bunches, wearing; sukumaaram mahaasattvam = delicate, greatly vigorous; paarthiva vyanjana anvitam = kingly, aspects, one having them; indiivara shyaamam = blue-lotus-like, deep-blue coloured;kandarpa sadR^isha prabham = Love-god, similar, in his brilliance; indra upamam = Indra, in simile; raamam = at Rama; dR^iSTvaa = having seen;raakSasii kaama mohitaa = demoness, love, sickened; babhuuva = she [Shurpanakha] became.

He whose face is radiant, arms lengthy, eyes large like lotus petals, stride like that of an elephant, wearing bunches of hair-tufts, delicate yet greatly vigorous, possessor of all kingly aspects, complexion deep-blue like blue lotus, similar to Love-god in brilliance and in simile to Indra, the demoness has seen such a Rama and became lovesick. [3-17-7, 8, 9a]

sumukham durmukhii raamam vR^itta madhyam mahodarii || 3-17-9
vishaalaakSham viruupaakShii sukesham taamra muurdhajaa |
priyaruupam viruupaa saa susvaram bhairava svanaa || 3-17-10
taruNam daaruNaa vR^iddhaa dakShiNam vaama bhaaShiNii |
nyaaya vR^ittam sudurvR^ittaa priyam apriya darshanaa || 3-17-11
shariiraja samaaviShTaa raakShasii raamam abraviit |

9b, 10, 11, 12a. dur mukhii = unpleasing, faced one [Shurpanakha]; su mukham = with pleasing, faced one [at Rama]; mahaa udarii = pot-bellied one [Shuurpanakha]; vR^itta madhyam = with slim, waisted one [Rama ]; vi ruupa akSii = wry, eyed one [Shuurpanakha]; vishaala akSam = with broad-eyed [Rama]; taamra muurdhajaa = coppery, haired one [Shuurpanakha]; su kesham = with neatly, tressed [Rama]; vi ruupaa = ugly, featured one [Shuurpanakha]; priya ruupam = with charming, featured one [Rama]; bhairava svanaa = brassy, voiced one [Shuurpanakha]; su svaram = gentle, voiced one [Rama]; daaruNaa = vR^iddhaa = deplorably, oldish one [Shuurpanakha]; taruNam = youngish [Rama]; vaama bhaaSiNii = crooked, talker [Shuurpanakha]; dakSiNam = with pleasant speaking [Rama]; su dur vR^ittaa = very, ill, mannered one [Shuurpanakha]; nyaaya vR^ittam = rightful one, in behaviour [Rama]; a priya darshanaa = un, pleasant one, to look at [abominable one – Shuurpanakha]; priyam = with pleasant one [to look on, amiable one – Rama]; saa = she [Shuurpanakha]; raamam = at Rama; shariira ja samaaviSTaa = by Love-god, besieged; raakSasii raamam abraviit = demoness, to Rama, spoke.

She that demoness who is facially unpleasant one with that pleasant faced one, pot bellied one with the slim-waisted one, wry-eyed one with the broad-eyed one, coppery-haired one with the neatly tressed one, ugly featured one with the charming featured one, brassy voiced one with the gentle voiced one, deplorably oldish one with the youngish one, crooked talker with the pleasant talker, ill-mannered one with the well-mannered one, uncouth one with couth, abominable one with amiable Rama spoke, besieged by Love-god. [3-17-9b, 11, 12a]

aasiit dasharatho naama raajaa tridasha vikramaH |
tasya aham agrajaH putro raamo naama janaiH shrutaH || 3-17-15

15. tridasha vikramaH = godlike, in valour; dasharathaH naama raajaa aasiit = Dasharatha, named, king, was there; aham tasya agrajaH putraH = I am, his, eldest, son; raamaH naama janaiH shrutaH = Rama, by name, by people, heard.

“A king named Dasharatha was there with his godlike valour, I am his eldest son, and people hear of me by name Rama. [3-17-15]

tvaam tu veditum icchhhaami kasya tvam kaa asi kasya vaa |
tvam hi taavanmanoj~naa..ngii raakshasii pratibhaasi me || 3-17-18

18. tvaam veditum icChaami = you, to know, I wish to; kasya = whose [wife]; tvam = you are; kaa = what [your name]; asi = is there; kasya = whose [daughter]; vaa = either; tvam = you are, indeed; taavaat = by the way; manoj~na angii = enthralling, with body; raakshasii pratibhaasi me = demoness, you are appearing, to me, indeed.

“I too wish to know about you. Whose wife are you? What is your name? Or, whose daughter are you? By the way, you are with a most enthralling personality, and then you must be a demoness. [3-17-18]

shruuyataam raama vakShyaami tattvaartham vacanam mama |
aham shuurpaNakhaa naama raakShasii kaamaruupiNii || 3-17-20
araNyam vicaraami idam ekaa sarva bhayaMkaraa |

20, 21a. shruuyataam raama = let it be heard, Rama; tattva artham mama vacanam = truth, meaning, my. words [my words are truthful];vakSyaami = I will say; [or, what all I say is truth, nothing but truth]; aham shuurpaNakhaa naama = I am, Shuurpanakha, named; raakSasii = demoness; kaama ruupiNii = by wish, guise-changer; ekaa = lonely; sarva bhayam karaa = to all, fear, causing [unnerving]; idam araNyam vi caraami = in this, forest, am freely moving.

“I will tell you truth, Rama, nothing but truth, I am a guise-changing demoness named Shuurpanakha, and I will be freely moving in this forest in a solitary manner and unnerving all. [3-17-20, 21a]

taan aham samatikraantaa raama tvaa puurva darshanaat |
samupetaa asmi bhaavena bhartaaram puruShottamam || 3-17-24

24. raama = oh, Rama; aham = I am; taan = them; sam ati kraantaa = I an excel [them with my bravery]; puurva darshanaat = firstly, on seeing;puruSa uttamam = of men, the best one; tvaa = you; bhartaaram bhaavena = as husband, with the notion of; sam upetaa = neared; asmi = I am.

“I can excel all of them by my bravery, oh, Rama, and on seeing you for the first time I had a notion that you being the choicest among men you alone are my husband, hence I neared you. [3-17-24]

nujaH tu eSha me bhraataa shiilavaan priya darshanaH |
shriimaan akR^ita daaraH ca lakShmaNo naama viiryavaan || 3-18-3

3. lakSmaNaH naama = Lakshmana, named; eSa anujaH me bhraataa = he is, younger one, my, brother; shiilavaan = with good conduct; priya darshanaH = good looking one; shriimaan = promising one; viiryavaan = valiant one; a kR^ita daaraH ca = not, made, wife — nearly, not with a wife.

“He is my younger brother named Lakshmana, he is with a good conduct, good looking, a promising and valiant one, and he is without a wife. [3-18-3]

apuurvii bhaaryayaa ca arthii taruNaH priya darshanaH |
anuruupaH ca te bhartaa ruupasya asya bhaviShyati || 3-18-4

4. a puurvii = without, a wife; bhaaryayaa ca arthii = for wife, also, in need of; taruNaH = youthful one; priya darshanaH = good, looking; te ruupasya asya = by your, features, that kind of; anu ruupaH bhartaa = fitly, husband;; bhaviSyati = he becomes.

“He is without a wife and in need of a wife– he is y

enam bhaja vishaalaakShi bhartaaram bhraataram mama |
asapatnaa varaarohe merum arka prabhaa yathaa || 3-18-5

5. vishaalaakSi = oh, broad-eyed one; vara aarohe = great, waisted one; enam mama bhraataram = him, my, brother; arka prabhaa merum yathaa= sun’s, shine, on Mt. Meru, like; a sapatnaa = without, a co-wife; bhartaaram = as husband; bhaja = you pray — you woo.

“You woo him, oh, board-eyed [bulged-eyed] one, this brother of mine as your husband like sunshine seeking the Mt. Meru, then oh, great-waisted [pot-bellied] one, you will be without a co-wife–” So said Rama to that demoness. [3-18-5]

katham daasasya me daasii bhaaryaa bhavitum icchhhasi |
so aham aaryeNa paravaan bhraatraa kamala varNinii || 3-18-9

9. kamala varNinii = oh, [black] lotus, coloured one; daasasya me bhaaryaa = servant’s, me like, wife; daasii bhavitum katham icChasi = female servant, to become, how, you wish; saH aham = such as, I am; aaryeNa = by adorable one [Rama]; paravaan [para aadhiina] bhraatraa = vassal, brother.

“How you wish to become a female servant, oh, [black] lotus-coloured one, by becoming the wife of a servant like me? I am just a vassal of my adorable brother. [3-18-9]

adya imaam bhakShayiShyaami pashyataH tava maanuShiim |
tvayaa saha cariShyaami niHsapatnaa yathaa sukham || 3-18-16

16. tava pashyataH = you, while seeing; adya imaam maanuSiim = now, her, the human female; bhakSayiSyaami = I wish eat up; niH sa patnaa = without [botheration of,] co, wife; tvayaa saha cariSyaami = with you, along, I ramble [make merry]; yathaa sukham = as per, cheerfulness – blithely.

“Now I wish to eat up this human female right before your very eyes, and then I can blithely make merry along with you, without the botheration of a co-wife.” Said Shuurpanakha to Rama. [3-18-16]

iti uk{}to lakshmaNaH tasyaaH kruddho raamasya pashyataH |
uddhR^itya khaDgam cicchhheda karNa naasam mahaabalaH || 3-18-21

21. iti uktaH mahaabalaH lakshmaNaH = thus, said, great-mighty, Lakshmana; kruddhaH = infuriated; raamasya pashyataH = while Rama, is seeing; uddhR^itya khaDgam = taking up [drawing,] sword; tasyaaH karNa naasam cicCheda = her, ears, nose, chopped off.

Thus said to that mighty Lakshmana he infuriately drew sword and chopped off her ears and nose before the very eyes of Rama. [3-18-21]

deva gandharva bhuutaanaam R^iShiiNaam ca mahaatmanaam |
ko ayam evam mahaaviiryaH tvaam viruupaam cakaara ha || 3-19-6

6. deva gandharva bhuutaanaam R^iSiiNaam ca mahaatmanaam = among gods, celestials, other beings, sages, even, high-souled ones; kaH ayam evam mahaa viiryaH = who, is he, that kind of, highly intrepid individual; tvaam viruupaam cakaara ha = you, shapeless, rendered into, indeed.

“Who is that kind of highly intrepid warper, either from gods, or from celestials or from high-souled sages who indeed rendered you shapeless. [3-19-6]

taruNau ruupa saMpannau sukuumaarau mahaabalau |
puNDariika vishaalaakShau ciira kR^iShNa ajina aMbarau || 3-19-14
phala muula ashinau daantau taapasau brahmacaariNau |
putrau dasharathasya aastaam bhraatarau raama lakshmanau || 3-19-15

14, 15. taruNau ruupa sampannau = in adulthood, look, enriched [good-looking] sukuumaarau mahaabalau = gentle, great-mighty; puNDariika vishaala akSau = lotus like, broad, eyed; ciira kR^iSNa ajina ambarau = jute-cloths, deerskin, dressed in; phala muula ashinau = fruits, tubers, eaters [subsistent]; daantau taapasau = composed, sagacious; brahmacaariNau [dharma caariNau] = celibate [righteousness, followers of]; putrau dasharathasya = sons, of Dasharatha; raama lakshmanau = Rama, Lakshmana; bhraatarau = brothers; aastaam = are there.

“Those two are in adulthood, good-looking, gentle yet greatly mighty, eyes broad like lotuses, dressed in jute-cloths and deerskin, subsistent on fruits and tubers, composed, sagacious and celibate, and they are the sons of Dasharatha, namely Rama and Lakshmana. [3-19-14,15]

Here, when asked by Khara ‘who mutilated you?’ Shuurpanakha should have normally reported that, ‘sons of some king Dasharatha namely Rama and Lakshmana did this’ But not telling so she starts her narration with an odd appreciation of Rama’s aspects. Some of them are as below:

taruNau ruupa sampannau Though they scarred her on her nose and ears she did not loose her heart for them. This taruNau ruupa sampannau is in accordance with Rama’s aspect which will besadaiva priya darshanaH   ‘the same pleasant persona at any time’ as in Bala Kanda at 1-1-16, as said by Sage Narada to Valmiki. This is the same situation with Hanuma when Seetha asks him to indicate some aspects of Rama so as to believe Hanuma. There Hanuma starts with raamaH kamala patra akshaH sarva sattva manoharaH – sundara 35-8. ‘Rama is lotus-petal eyed one’ Further people in sleep, intoxicated or infuriated conditions, will speak their heart supramatta kupitaanaam bhaava j~naanam dR^iSTaH So Shuurpanakha who is also in a sleep like daze, she came out with her soulful feelings about Rama.

This narration has threefold meaning. 1] Through the eyes of a lustful female; 2] To belittle Rama and Lakshmana’s prowess only to extol Kara’s pride; 3] To deride Khara’s valour so that he gets incited to fight Rama and Lakshmana.

1] Through the eyes of a lustful female:

taruNau ‘came of age.’ kanyaam varayate ruupam Women’s first criterion towards a man is age. But this wording is in dwivacana ‘in duel number’ so it belongs to both Rama and Lakshmana. Then the question comes ‘is she leaning towards both of them?’ Yes. She makes eyes at both. First she approached Rama, but he advised her to approach Lakshmana. Lakshmana in turn advises her to approach Rama, thus she got interest in both. This is as per anyonya sadR^ishau viirau   ‘those darers are similar to one another.’ Rama and Lakshmana may be different among themselves, but to the onlookers they appear as one reality. Further, she has hate-thinking for both of them also. She says that ‘this situation occurred due to both of them’ as at 3-19-18. How can she fall after both at a time? She can, with ‘either-or-single-or-both’ syndrome because she is a demoness, and unseen are such brothers with their glorious aspects, so far by her.

ruupa sampannau ‘their aspects are ravishing’ The syndrome is that angaat angaat sambhavasi ‘offshoots derive parent’s aspects.’ So Manmatha, the Love-God derived all his aspects from Vishnu. Then it is imaginable how much more that Vishnu might be in his lovely aspect. So Rama is with niratishaya ruupa samR^iddhi   ‘sublime features, endowed with’ that which can be borrowed even by Manmatha.

sukumaarau ‘delicate’ like flowers. Rama is said to equal a delicate flower. asiita puSpa samkaasham Rama’s body itself is a flower that which can be cherished by all. Or su = excellent; ku =of earth;maarau = Manmatha-s’ ‘two Manmatha-s on earth’ Manmatha, is only one god of love and without any form or body parts, but these two are having excellent forms and are evident on earth before eyes as per the attribute of kandarpa iva muurtimaan ‘he has a form like that of Love-god’

Then her bother Khara may ask ‘then why we demons shall hanker after some flimsy, fragile, feeble creatures?’ For that she says mahaa balau ‘greatly vigorous.’ They have un-depleting vigour of manhood, which is what required by an aged demoness.

puNDariika vishaala akshau ‘white-lotus, broad, eyed’ ‘Their eyes are not like ours while our eyes are samrakta nayanaa ghoraa ‘bloodshot eyes of terrible look’

Or, unlike tamo guNa udreka ‘ever persisting with stolid constituent of nature’ and unlike rajo guNodreka ‘ever energetic with sprightly constituent of nature’ — their eyes are sattva guNa sampanna‘serene with the pure constituent of nature’ Though Rama says that he aatmaanaam maanuSyam manye ‘in my soul I consider I am human’ but as per shruti / scripture, yathaakapyaasam puNDariikam evam akshiNii ‘though his outward aspect is hiding his real Being, his eyes are telling the truth of His supernal nature’, hence Rama is other-worldly.

Or his white broad eyes are comparable with kshiira samudra Milky-ocean, his abode, with its unfathomable depths, so is his heart.

Or mahaa balau puNDariika vishaala akshau ‘Great mighty and white broad eyed ones’ who by their great might annihilate vice and if the evildoer submits himself, their white eyes alone give salvation with a broad-mind. sukumaarau puNDariika vishaala akshau ‘Manmatha-like, white, broad eyed’

If it is said that these two are Love-gods on earth, then it may be asked ‘where are the flowery arrows of that Love-god to these two?’ But the arrows of these earthly Love-gods are their eyes and glances. The lotus is but one among the five arrows of Manmatha. Even Seetha under her direly distressed situation in Lanka says that ‘gods, celestials, great-souls et al are sanctified with the look of this lotus-petal eyed one’ dhanyaa devaaH sa gandhavaaH siddhaaH ca paramarSyaH | mama pashyanti ye naadhama raamam raajiiva locanam || sundara 26-41. This verse takes its place ingayatri ramayaNa as its 14th verse out of total 27 verses.

Further they are excelling only by their nature but not by their dressings and outfits for they are just clad in ciira kR^ishNa ajina dharau ‘jute-cloths, deerskin wearers of’ Mahaakavi Kalidasa says in hisabhij~naana shaakuntalam: says iyam [shakuntala] adhika manoj~naa valkalena api tanvii that, ‘this Shakuntala is pleasant though clad in jute-cloths’ kimavahi madhuraaNaam maNDananam na akR^itiinaam ‘nothing can beautify beautiful people’ etc. Though not adorned by any extra special ornamentation they by their nature are attractive, as discerned by sages at 3-1-13 of Aranya Kandaruupa samhanam lakshmiim saukumaarya suveSatam as well by this Shuurpanakha or even by Ravana in part II of Yuddha Kanda, in 99th chapter 12th verse, who also extols these lotus eyes and the aspect of Rama on his first sight at Rama as padma patra vishaala aksham diirgha baahum arindamam

2] To belittle Rama and Lakshmana’s prowess only to extol Kara’s pride.

Should Khara ask in fear ‘who is that great-mighty one who mutilated a sister of a great demon like me? Thereby my fear is growing about my own existence.’ Then Shuurpanakha’s reply is like this, in order to remove Khara’s fear of Rama:

taruNau  ‘youngsters, boys’ for his own father Dasharatha tells Vishvamitra that these are uuna Sodasha varshau; na yuddha yogyatam asya apashyaami in Bala Kanda. Shuurpanakha that way tells Khara ‘brother Khara… these two Rama and Lakshmana are boyish you need not care them, ‘ Further yauvane viSayaisiNaam ‘boys in young age bother more for enjoymentï — they are bothered to enjoy life and are not yet fit for a war, so you can war with them’

ruupa sampannau ‘just by getups they are brilliant, but lack in courage to confront you’ kanyaa kaamayet ruupam ‘girls cherish charming ones’ ‘They fall after girls only with their charming aspects that are unworthy to withstand war, so you can war with them’

sukumaarau ‘delicate or fragile, or flimsy,’ because they are sons of some king, grown up in palace chambers, unlike us who grow in ravines; and they eat nonsensically delectable food, unlike us who happily eat raw-flesh. So, wherefrom they can tolerate your bloodshot glances, let alone your arrows…’

mahaa.abalu = mahaa + a + balau   ‘very, without, strength; very weak fellows’;

furthermore mahaa abalau; mahatii rakshaNiiyaa abalaa yayostu ‘a lady, namely Seetha, is to be protected by them. She has become a string fastened around their necks. Then how do they, the sentinels of a woman, can fight you…’

puNDariika vishalaa akshau ‘paled, broadened, eyed’ ‘Their eyes paled and wide-open awaiting the results of their scarring my nose and ears, and their eyes popped up in daze, then what can they do to you…’

Then Khara may ask, “it is good you have said that they are hapless etc., but they may now muster up some army and fight me back then what?’

For this she says, ciira kR^ishNa ajina dharau ‘wearers of jute-cloths and deerskin’ And furthering her argument she says, ‘how can they afford an army for they themselves have nothing special to wear. That too one of those items, namely the jute-cloth, is begged from a tree that is sessile, and the other, the deerskin, is begged from a deer, that is mobile.  They themselves are shuttling in between mobile and sessile how can they confront you.’

Further, this god, say this Rama, has no other special work or duty, except shuttling between mobile or sessile beings or matter, begging their produce, and beg them to recognise him.

3] To deride Khara’s valour so that he can be incited to fight.

Her words also extol the capabilities of Rama and Lakshmana in warring and said to have addressed Khara this way in order to enhance his self-pride.

tarunau; yauvane vijigiisuNaam ‘youthful ones are interested in triumphs’ ‘Because they are the seekers of triumphs, they will definitely triumph over you, you better do not go there and get defeated’

ruupa sampannau; ruupyate anena; asaadhaaraNa niratishaya ruupa visheSatvaat ‘with an unimaginable stance’ They are known for their stance from their childhood in eliminating Tataka, Subaahu etc., gatvaa saumitri sahito naa vijitya ivartate ‘on going with Lakshmana, he [Rama] does not return without conquering’ yashasaH ca eka bhaajanam : Tara in Kishkindha, 14-20. ‘for glory [Rama is] the only resort.’ ‘So many praises are said about them and hence they fight you out, better do not go’

If Khara asks, ‘how can they fight me, such a mighty one?’

For this she says, sukumaarau ‘they are dextrous’ ‘with their dexterity they easily eliminate you’

mahaa balau ‘greatly mighty’ ‘Rama is mightily by his shoulder-strength’ and also by the use of mahat shabda his might is by his tenacity of mind and ideation to eliminate foes. Or mahaa balau ‘greatly sturdy.’ Though he wars for a long his vigour does not deplete for he uses two vidya-s: bala, atibala ‘by the twin principles taught by Vishvamitra his strength does not deplete.

puNDariika vishaala akshau ‘white-lotus, broad, eyed’ His broad white-lotus like eyes does neither contract in anger nor expand in exclamation, as usually happen to anyone who sees an object of interest with unnecessary widening of eyes priiti visphaarita iikshaNam

Next if it be asked ‘are they ready for a fight’ for which she says ‘they are already clad in ciira kR^ishNa ajina dharau ‘jute-cloth, deerskin, clad in’ They have tightened their girdle-cloths and are armoured in shield like deerskin. Further they also have arrows and knives with which I am scarred so better not to go there and get your throat slit like my nose and ears, for you are a shameless, incapable demon still sitting here as I go on narrating the incident like a story

taruNii ruupasaMpannaa sarvaaabharaNa bhuuShitaa |
dR^iShTaa tatra mayaa naarii tayor madhye sumadhyamaa || 3-19-17

17. tatra = there; tayoH madhye = them two, between; taruNii = ripely [beauty]; ruupa sampannaa = comeliness, rich in; sarva aabharaNa bhuuSitaa = a lot of, ornaments, decorated with; su madhyamaa = well-waisted one – curvaceous; naarii mayaa dR^iSTaa = lady, by me, is seen.

” I have seen a curvaceous lady between those two, a ripely beauty, rich in comeliness, adorned with lots of ornaments. [3-19-17]

iti pratisamaadiShTaa raakShasaaH te catur dasha |
tatra jagmuH tayaa saardham ghanaa vaateritaaH yathaa || 3-19-26

26. iti = in this way; prati samaadiSTaa = ordered; te catur dasha raakSasaaH = they, four, ten – fourteen, demons; tayaa saardham = her [Shuurpanakha,] along with; vaata iiritaaH ghanaa yathaa = by gale, called [glided,] dark-clouds, as with; tatra jagmuH = there, went.

In this way when Khara ordered those fourteen demons, they have gone to Panchavati along with Shuurpanakha like black-clouds glided by gales. [3-19-26]

muhuurtam bhava saumitre siitaayaaH pratyana.ntaraH |
imaan asyaa vadhiShyaami padaviim aagataan iha || 3-20-4

4. saumitre = oh, Soumitri; muhuurtam = for a moment; siitaayaaH = with Seetha; prati anantaraH = towards, non-distantly [close by]; bhava = you be; asyaaH = her [Shuurpanakha’s]; padaviim = way – trailing her path; iha aagataan = here, those that have come; imaan vadhiSyaami = these [demons,] I wish to eliminate.

“Oh, Soumitri, briefly tarry at the close of Seetha as I wish to eliminate these demons who have trailed the path of that demoness to here. [3-20-4]

taani shuulaani kaakutsthaH samastaani caturdasha || 3-20-17
taavadbhiH eva cicchhheda sharaiH kaa.ncana bhuuShitaiH |

17b, 18a. kaakutsthaH = Rama; caturdasha taani shuulaani = fourteen, those, lances; samastaani = all of them; taavadbhiH eva = as many of them, only; kaancana bhuuSitaiH = in gold, adorned; sharaiH = with arrows; cicCheda = shredded.

Rama in turn shredded all of those fourteen lances only with as many arrows that are adorned in gold. [3-20-17b, 18a]

taiH bhagna hR^idayaa buumau chhhinna muulaa iva drumaaH || 3-20-21
nipetuH shoNita snaataa vikR^itaa vigata asavaH |

21b, 22a. taiH bhagna hR^idayaa = with them [arrows,] burst, hearts; shoNita snaataa = in blood, bathed; vi kR^itaa = verily, mangled; vi gata asavaH = verily, gone, lives; Chinna muulaa drumaaH iva = cut down, at base [rooted out], trees, like; buumau nipetuH = on earth, fell.

Those arrows bursting their hearts they are blood bathed, mangled, and utterly dead, and like the uprooted trees they fell onto the ground. [3-20-21b, 22a]

nipaatitaan prekShya raNe tu raakShasaan
pradhaavitaa shuurpaNakhaa punaH tataH |
vadham ca teShaam nikhilena rakShasaam
shashaMsa sarvam bhaginii kharasya saa || 3-20-25

25. shuurpaNakhaa raNe ni paatitaan = Shuurpanakha, in war, felled down; raakSasaan prekSya = demons, having seen; punaH tataH = again, from there; pra dhaavitaa = quickly, fled; bhaginii saa = sister, she [she being]; teSaam rakSasaam vadham = those, of demons, destruction; sarvam nikhilena = all about, in entirety; kharasya shashamsa = to Khara, reported.

Shuurpanakha having seen the fall of demons quickly fled from Panchavati of Rama to trikanTaka, the capital of Khara, and she being the sister of Khara she reported to Khara all about the destruction of those demons, in its entirety. [3-20-25]

preShitaaH ca tvayaa shuuraa raakShasaaH te catur dasha |
nihantum raaghavam ghoraam mat priyaartham sa lakShmaNam || 3-21-8

8. shuuraa = oh, valiant one; tvayaa = by you; mat priya artham = to my, delight, for the reason of; sa lakSmaNam = with, Lakshmana; ghoram raaghavam nihantum = atrocious, Raghava, to eliminate; te catur dasha raakSasaaH preSitaaH ca = by you, fourteen, demons, sent, isn’t it.

rathena tu kharo vegaat sainyasya agraat viniHsR^itaH |
shyenagaamii pR^ithugriivo yaGYashatruH vihaMgamaH || 3-23-31
durjayaH karaviiraakShaH paruShaH kaalakaarmukaH |
hemamaalii mahaamaalii sarpaaasyo rudhiraashanaH || 3-23-32
dvaadasha ete mahaaviiryaaH pratasthuH abhitaH kharam |

31. kharaH rathena vegaat = Khara, by chariot’s, speed; sainyasya agraat viniHsR^itaH = to army’s, van of, bolted out; one additional foot: tam dR^iSTvaa raakshasam bhuuyo raakshasaascha vinihsR^itaaH = him, on seeing, the demon Khara, then, demons, also, rushed out.] shyenagaamii pR^ithugriivaH yaGYashatruH vihangamaH = Shyenagaami, Prithugviira, Yajnashatu, Vihamgama durjayaH karaviiraakSaH paruSaH kaalakaarmukaH = Durjaya, Karaviiraaksha, Parusha, Kaalakaarmuka; hemamaalii mahaamaalii sarpaaasyaH rudhiraashanaH = Hemamaali, Mahaamaali, Sarpaasya, Rudhiraaksha; mahaa viiryaaH = great, vigorous ones; ete = these are; dvaa dasha = two, ten [twelve demons]; kharam abhitaH pratasthuH = Khara, around – in a semicircle, cruised.

Khara speedily bolted in his chariot to the van of his legions, and on seeing that demon Khara going in front other important demons too rushed to fore. They are Shyenagaami, Prithugviira, Yajnashatru, Vihamgama and also Durjaya, Karaviiraaksha, Parusha, Kaalakaarmuka, Hemamaali, Mahaamaali, Sarpaasya, Rudhiraaksha. These twelve highly valorous demons cruised in a semicircle around Khara. [3-23-31]

saMprahaaraH tu sumahaan bhaviShyati na saMshayaH |
ayam aakhyaati me baahuH sphuramaaNo muhur muhuH || 3-24-7
sa.nnikarShe tu naH shuura jayam shatroH paraajayam |
suprabham ca prasannam ca tava vak.htram hi lakShyate || 3-24-8

7, 8. su mahaan sam prahaaraH tu bhaviSyati = very, great – critical riotous, conflict, for its part, will occur; na samshayaH = no, doubt; shuura = oh, brave one; muhuH muhuH = again, again; sphuramaaNaH = throbbing; ayam me baahuH = this, my, arm; sannikarSe = in the vicinity; naH jayam = our, victory; shatroH paraajayam = for enemies, defeat; aakhyaati = telling; tava vaktram = your, face; su prabham ca prasannam ca = well, glowing, also, brightened, also; lakSyate hi = appearing, for sure.

“This right hand of mine is indicating by its repeated throbbing that a critical and riotous conflict is going to occur, no doubt, but oh brave one, our victory and defeat to the enemies are also in vicinity, and for sure, your face is also appearing brightish and aglow, which itself is a good omen. [3-24-8] [3-24-7, 8]

tasmaat gR^ihiitvaa vaidehiim shara paaNiH dhanur dharaH |
guhaam aashraya shailasya durgaam paadapa saMkulaam || 3-24-12

12. tasmaat = therefore; vaidehiim gR^ihiitvaa = Vaidehi, on taking; shara paaNiH dhanur dharaH = arrows, [ready at] hand, bow, wielding;shailasya = of mountain; paadapa samkulaam = with trees, overgrown; durgaam guhaam aashraya = impassable, cave, take shelter.

“Hence, wield your bow, keep arrows ready at hand, and taking Vaidehi with you seek shelter in a impassable cave of a mountain overgrown with trees. [3-24-12]

tvam hi shuuraH ca balavaan hanyaa etaan na saMshayaH |
svayam nihantum icchhhami sarvaan eva nishaacaraan || 3-24-14

14. tvam shuuraH ca = you, are a stalwart, also; balavaan = forceful one; etaan hanyaa hi = them [demons,] you can eliminate, for sure; na samshayaH = no, doubt; tu = but; sarvaan nishaacaraan eva = all of the, night-walkers demons, thus; svayam nihantum icChami = personally, to eliminate, I long to.

“You are a stalwart, a forceful one, and for sure you can eliminate them all, it is doubtless, but I long to eliminate all of the nightwalkers, personally” Rama said thus to Lakshmana. [3-24-14]

tasmin praviShTe tu guhaam lakShmaNe saha siitayaa |
hanta niryuk{}tam iti uk{}tvaa raamaH kavacam aavishat || 3-24-16

16. tasmin lakSmaNe = that, Lakshmana; siitayaa saha guhaam praviSTe tu = Seetha, along with, in cave, on entering, but; raamaH = Rama;hanta = thank goodness; nir yuktam = minus, with them – good riddance, good idea; iti uktvaa = thus, saying [to himself]; kavacam aavishat = armour, shield, entered – donned.

On Lakshmana’s entering into cave along with Seetha, Rama said to himself, “thank goodness, it is a good-idea!” and thus saying he donned his shield. [

sa caapam udyamya mahat sharaan aadaaya viiryavaan |
saMbabhuuva avasthitaH tatra jyaa svanaiH puurayan dishaH || 3-24-18

18. viiryavaan = valorous one; saH = he that Rama; mahat caapam udyamya = imposing bow, on raising up; sharaan aadaaya arrows, drawing up;jyaa svanaiH = bowstring, by sound of; dishaH puurayan = directions, while filling; tatra avasthitaH = there, he stood; sam babhuuva = he became – he firmed up.

On raising his imposing bow and drawing arrows, that valorous Rama firmed up and stood there, filling all the directions with the tinny sounds of bowstring. [3-24-18]

tato devaaH sagandharvaaH siddhaaH ca saha caaraNaiH |
sameyuH ca mahaatmano yuddha darshana kaa.nkshayaa || 3-24-19

19. tataH = then; sa gandharvaaH devaaH = with, gandharva-s gods; mahaatmanaH siddhaaH ca caaraNaiH saha = great-souls, siddha-s, carana-s, along with; yuddha darshana kaankshayaa = war, to see, aspiring to; sam eyuH ca = together, came, also.

Gods with gandharva-s and great-souled siddha-s along with carana-s have then met one another and came there aspiring to see the war. [3-24-19]

vitatya ca dhanur bhiimam tuuNyaaH ca uddhR^itya saayakaan || 3-24-33
krodham aahaarayat tiivram vadhaartham sarva rakShasaam |

33. bhiimam dhanuH vitatya ca = awesome, bow, on stretching, also; tuuNyaaH saayakaan uddhR^itya ca = from quiver, arrows, on whipped out;sarva rakSasaam vadhaartham = all, demons, to eliminate; tiivram krodham aahaarayat = extreme, wrath, he called forth – [adopted a mask.]

Rama stretched his awesome bow to examine the taut of bowstring, and even whipped arrows out of quiver, and then adopted a mask of extreme wrath to eliminate all the demons. [3-24-33]

tasya ruShTsya ruupam tu raamasya dadR^ishe tadaa |
dakshasya iva kratum hantum udyatasya pinaakinii || 3-24-35

35. tataH = then; ruSTsya tasya raamasya ruupam = exasperated, his, that Rama’s, aspect; dakshasya kratum hantum = Daksha’s, ritual, to destroy; udyatasya = embarked; pinaakinii iva = one who wields Pinaaka bow – namely Rudra, as with; dadR^ishe = appeared.

The all-pacific aspect of that Rama then in his exasperation appeared to be like that of the all-ruinous Rudra, the wielder of bow called Pinaki, namely peaceful Shiva when enraged, at the time of Rudra’s embarking on to ruin the Vedic ritual of Daksha Prajaapati. [3-24-35]

——————————————————————————————————————————————————————–

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

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