Chapter 16

Aranya Kanda - Book Of Forest

VERSE 1

वसतः तस्य तु सुखम् राघवस्य महात्मनः
शरद् व्यपाये हेमंतऋतुर् इष्टः प्रवर्तत

vasataḥ tasya tu sukham rāghavasya mahātmanaḥ
śarad vyapāye hemaṃtaṛtur iṣṭaḥ pravartata

SYNONYMS

mahātmanaḥ tasya rāghavasya: noble-souled, that, Raghava's | sukham vasataḥ: comfortably, while staying | śarat vyapāye: autumn, season, on passing off | iṣṭaḥ hemanta ṛtuḥ: pleasant, pre-winter, season | pravartate: set in. |

TRANSLATION

Pleasant hemantha R^itu , pre-winter season has set in after the passage of sharat R^itu , post-rainy season at Panchavati where the noble souled Rama is staying comfortably. [4-16-1]

VERSE 2

स कदाचित् प्रभातायाम् शर्वर्याम् रघुनंदनः
प्रययाव अभिषेकार्थम् रम्यम् गोदावरीम् नदीम्

sa kadācit prabhātāyām śarvaryām raghunaṃdanaḥ
prayayāva abhiṣekārtham ramyam godāvarīm nadīm

SYNONYMS

kadācit: on some day | saḥ raghu nandanaḥ: he Raghu's, legatee Rama | śarvaryām prabhātāyām: night, when becoming day at dawn | ramyam godāvarīm nadīm: to delightful, Godavari, river | abhiṣeka artham prayayāva: bath, for purpose of, started. |

TRANSLATION

On some day when night faded into dawn Rama started for the delightful River Godavari for a bath. [4-16-2]

VERSE 3

प्रह्वः कलश हसतः तम् सीतया सह वीर्यवान्
पृष्ठतो अनुव्रजन् भ्राता सौमित्रिर् इदम् अब्रवीत्

prahvaḥ kalaśa hasataḥ tam sītayā saha vīryavān
pṛṣṭhato anuvrajan bhrātā saumitrir idam abravīt

SYNONYMS

bhrātā vīryavān: with brother, valorous one [Lakshmana] | prahvaḥ: humbly | kalaśa hasataḥ: with vessel, in hand | saumitriḥ: Saumitri | pṛṣṭhataḥ: at back | sītayā saha: Seetha, along with | anuvrajan: while following | idam abravīt: this, spoke. |

TRANSLATION

His valorous brother Saumitri following him humbly with a handy vessel, along with Seetha, spoke this to Rama. [4-16-3]

VERSE 4

अयम् स कालः संप्राप्तः प्रियो यः ते प्रियंवद
अलंकृत इव आभाति येन संवत्सरः शुभः

ayam sa kālaḥ saṃprāptaḥ priyo yaḥ te priyaṃvada
alaṃkṛta iva ābhāti yena saṃvatsaraḥ śubhaḥ

SYNONYMS

priyam vada: oh, pleasant, conversationalist | yaḥ te priyaḥ: by which, to you, is pleasant | saḥ ayam kālaḥ: that, this one, is the time | [samvatsrasya: of the year] | samprāptaḥ: has set in | yena: by which | śubhaḥ samvatsaraḥ = propitious: promising, year | alamkṛta iva ābhāti: is adorned, as though, bright. |

TRANSLATION

"Adorned by which season the promising year will be bright, oh, pleasant conversationalist, and which season will also be pleasant to you, that hemanta season has set in. [4-16-4]

VERSE 5

नीहार परुषो लोकः पृथिवी सस्य मालिनी
जलानि अनुपभोग्यानि सुभगो हव्य वाहनः

nīhāra paruṣo lokaḥ pṛthivī sasya mālinī
jalāni anupabhogyāni subhago havya vāhanaḥ

SYNONYMS

lokaḥ: world [people] | nīhāra paruṣaḥ: by dew, [bodies] harsh | pṛthivī sasya mālinī: earth is, crops, has on it | jalāni an upabhogyāni: waters, not, enjoyable | havya vāhanaḥ subhagaḥ: oblation, carrier [the fire,] delightful [warmish.] |

TRANSLATION

"These days the dew is harsh to the bodies of people, earth is overlaid with crops, water is unenjoyable, but fire is delightful. [4-16-5]

VERSE 6

नव आग्रयण पूजाभिर् अभ्यर्च्य पितृ देवताः
कृत आग्रयणकाः काले सन्तो विगत कल्मषाः

nava āgrayaṇa pūjābhir abhyarcya pitṛ devatāḥ
kṛta āgrayaṇakāḥ kāle santo vigata kalmaṣāḥ

SYNONYMS

santaḥ: righteous persons | nava āgrayaṇa pūjābhiḥ: in new [northern,] solstice, with worships | pitṛ devatāḥ: ancestral, deities [manes] | abhyarcya: having appeased | kāle kṛta āgrayaṇakāḥ: in time, performing, solstitial rituals | vigata kalmaṣāḥ: becoming free of, evils. |

TRANSLATION

"On appeasing manes with worships during northern solstice and even on performing solstitial rituals in time, the righteous people are becoming free from evils. [4-16-6]

PURPORT

The ritual agraayaNa is a havis , oblation performed after the arrival of harvest at home from fields and before the start of its usage. Usually this is the time of Makara Sankranti, the starting day of northern solstice. na anviShTa aagraayaNe na aahitaagni navasya ashniiyaat vriihiinaam yavaanaam shyaamakaanaam iti agra paakasya yajeta -- aapasthamba suutra
VERSE 7

प्राज्यकामा जनपदाः संपन्नतर गो रसाः
विचरन्ति महीपाला यात्र अर्थम् विजिगीषवः

prājyakāmā janapadāḥ saṃpannatara go rasāḥ
vicaranti mahīpālā yātra artham vijigīṣavaḥ

SYNONYMS

sampanna tara go rasāḥ: affluent, higher, with cows, dairy | jana padāḥ: rural, areas villagers | prājya kāmā: ample, desires [self-satisfied] | mahī pālā: earth, rulers kings | vi jigīṣavaḥ: wishing to vanquish [other kings] | yātra artham: campaigns, for the purposes of | vicaranti: making moves. |

TRANSLATION

"Amply fulfilled are the desires of the villagers with the affluence of milch cows and dairy, and the vanquishing kings are make moves for the purposes of their further vanquishes. [4-16-7]

VERSE 8

सेवमाने दृढम् सूर्ये दिशम् अन्तक सेविताम्
विहीन तिलका इव स्त्री न उत्तरा दिक् प्रकाशते

sevamāne dṛḍham sūrye diśam antaka sevitām
vihīna tilakā iva strī na uttarā dik prakāśate

SYNONYMS

sūrye: by sun | antaka sevitām diśam: by time-god, attended by, direction [namely south] | dṛḍham sevamāne: steadfastly, while attending | uttarā dik: in northern, direction | vihīna tilakā strī iva: lost, Tilaka [vermilion mark on fore head,] woman, like | na prakāśate: not, brilliant. |

TRANSLATION

"While the sun is steadfastly attending the direction of Time-god Yama, namely southern horizon, the northern direction is not brilliant like a woman who lost the vermilion mark on her forehead. [4-16-8]

PURPORT

The tilaka is the vermilion mark of sindur , vermilion-red powder specially made out of turmeric and limejuice and other ingredients and called as kunkuma . This is sacred and used in daily worships and applied as a mark on forehead at a place where the Third Eye, j~naana netra is said to exist. For the women this mark is for their glorification of womanhood by virtue of the existence of her husband. Should she become a widow this mark is made no more and her face will become dullish for she is without a husband. So also the sun is such a mark on the forehead of the woman called horizon. Without him no quarters glitter.
VERSE 9

प्रकृत्या हिम कोश आढ्यो दूर सूर्याः च सांप्रतम्
यथार्थ नामा सुव्यक्तम् हिमवान् हिमवान् गिरिः

prakṛtyā hima kośa āḍhyo dūra sūryāḥ ca sāṃpratam
yathārtha nāmā suvyaktam himavān himavān giriḥ

SYNONYMS

prakṛtyā: by nature | hima kośa āḍhyaḥ = snov, depository, full of vhic is knovn to be the full depository of snov: Himalayas | sāmpratam: presently | dūra sūryāḥ ca: distanced, from sun | himavān giriḥ: Himalayan, mountains | himavān: is snowy | su vyaktam: very, obviously | yathārtha nāmā: true to it, name. |

TRANSLATION

"By their very nature Himalayas are the depositories of snow, and presently distanced from the sun they are very obviously snowy true to their name. [4-16-9]

VERSE 10

अत्यन्त सुख संचारा मध्याह्ने स्पर्शतः सुखाः
दिवसाः सुभग आदित्याअः छ्हाया सलिल दुर्भगाः

atyanta sukha saṃcārā madhyāhne sparśataḥ sukhāḥ
divasāḥ subhaga ādityāaḥ chhāyā salila durbhagāḥ

SYNONYMS

madhyāhne sparśataḥ sukhāḥ: in midday, by way of touch, will be comfortable | atyanta sukha samcārā: very much, comfortable, for rambling | divasāḥ: day times | subhaga ādityāaḥ: are with genial, sun | chāyā salila: shades, waters | dur bhagāḥ: are not, genial. |

TRANSLATION

"By the way of touch the mid days are comfortable and in these days the daytime is very much comfortable for sauntering, thus the sun in daytimes is genial and ungenial are the shades and waters. [4-16-10]

VERSE 11

मृदु सूर्याः सनीहाराः पटु शीताः समारुताः
शून्य अरण्या हिम ध्वस्ता दिवसा भान्ति सांप्रतम्

mṛdu sūryāḥ sanīhārāḥ paṭu śītāḥ samārutāḥ
śūnya araṇyā hima dhvastā divasā bhānti sāṃpratam

SYNONYMS

sāmpratam: presently | hima dhvastā: by snow, overwhelmed | divasā: day times | mṛdu sūryāḥ: are with soft, sun | sa nīhārāḥ: with, mist | paṭu śītāḥ: bitterly, cold | sa mārutāḥ: with, [wintry] breezes | śūnya araṇyā: bleak, forests | bhānti: shining forth. |

TRANSLATION

"Overwhelmed by snow presently the noontimes are with soft sun, with bitter cold, with mists and wintry breezes, and with them the forests too are bleak in their sheen. [4-16-11]

VERSE 12

निवृत्त आकाश शयनाः पुष्यनीता हिम अरुणाः
शीता वृद्धतर आयामः त्रि यामा यान्ति सांप्रतम्

nivṛtta ākāśa śayanāḥ puṣyanītā hima aruṇāḥ
śītā vṛddhatara āyāmaḥ tri yāmā yānti sāṃpratam

SYNONYMS

sāmpratam: presently | nivṛtta ākāśa śayanāḥ: precluded is, [under] sky, reclining | puṣya nītā: Pushya constellation [in Cancer,] led by | hima aruṇāḥ: fog, brownish-grey | śītā: chilly | vṛddha tara āyāmaḥ: prolonged, much, lengths [of nights] | tri yāmā yānti: three, three watches, slipping away. |

TRANSLATION

"Precluded is the reclining under open sky as the nights are led by the Pushya constellation, they will now be with brownish-grey fog and chilly, and prolonged are the lengths of nights whereby the three watches of night will be quickly slipping away.

PURPORT

The three yaamaa -s or praharaH -s, are three hours or three watches, where each yaama , is three hours. The commentators said that nivR^itta aakaasha shayanaa : precluded are troubles to those that are reclining in heavens i.e., divine beings; vR^iddha tara tri yaamaa : prolonged are the nightly activities of demons. puSya aaniitaa , where puSya also means Kali, the doom, and the demons are brining it up. Thus Lakshmana is said to have reminded Rama about the purpose of his incarnation, where the gods are precluded from a restful reclining, the nightly activities of demons are on the increase, and the demons are bringing doom time, so Rama has to quicken their eradication.
VERSE 13

रवि संक्रान्त सौभाग्यः तुषार अरुण मण्डलः
निःश्वास अन्ध इव आदर्शाः चंद्रमा न प्रकाशते

ravi saṃkrānta saubhāgyaḥ tuṣāra aruṇa maṇḍalaḥ
niḥśvāsa andha iva ādarśāḥ caṃdramā na prakāśate

SYNONYMS

ravi samkrānta saubhāgyaḥ: by sun, transgressed, is the destiny [of moon] | tuṣāra aruṇa maṇḍalaḥ: fog, flush, sphere | niḥśvāsa andha iva ādarśāḥ: by suspire, blinded, like, mirror | candramā na prakāśate: moon, not, lustrous. |

TRANSLATION

"Transgressed is the destiny of moon by the sun as moon lost the chance of keeping people happy with his lustrousness in these days, thus the lustreless moon remained in a blushing sphere with fog, just like a mirror blinded by the fog of a suspire. [4-16-13]

VERSE 14

ज्योत्स्ना तुषार मलिना पौर्णमास्याम् न राजते
सीता इव च आतप श्यामा लक्ष्यते न तु शोभते

jyotsnā tuṣāra malinā paurṇamāsyām na rājate
sītā iva ca ātapa śyāmā lakṣyate na tu śobhate

SYNONYMS

paurṇamāsyām: on full moon day | tuṣāra malinā: by mist, blemished | jyotsnā na rājate: moonlight, not, shiny | ātapa śyāmā = by sun heat, blackened: swarthy | sītā iva lakṣyate: Seetha, like, appearing | na tu śobhate: not, but, bright. |

TRANSLATION

"Even on a full moon day the moonlight is unbright blemished by mist, and it is appearing like brightly Seetha becoming swarthy by sun's heat, but not brightly. [4-16-14]

VERSE 15

प्रकृत्या शीतल स्पर्शो हिम विद्धाः च सांप्रतम्
प्रवाति पश्चिमो वायुः काले द्वि गुण शीतलः

prakṛtyā śītala sparśo hima viddhāḥ ca sāṃpratam
pravāti paścimo vāyuḥ kāle dvi guṇa śītalaḥ

SYNONYMS

prakṛtyā śītala sparśaḥ: by nature, cool, for touch | sāmpratam: presently | hima viddhāḥ: by snow, marred [charged with] | paścimaḥ vāyuḥ: western, breeze | kale [kalyam] dviguṇa śītalaḥ: in time [in early hours,] twofold, chilly | pravāti: wafting. |

TRANSLATION

"The western breeze by itself will be cool to touch, but presently charged with snow it is wafting doubly chilly in the early hours. [4-16-15]

PURPORT

The vernal breeze will be cool by its nature and so is the Omnipotent. Now the snowy dew enriches the breeze's coolness. So also the Omnipotent, namely Rama, is doubly cool by the coolness of the prayers of divinities and the sages as well. Govindaraja.
VERSE 16

बाष्प च्छ्हन्नानि अरण्यानि यव गोधूमवंति च
शोभन्ते अभ्युदिते सूर्ये नदद्भिः क्रौन्च सारसैः

bāṣpa cchhannāni araṇyāni yava godhūmavaṃti ca
śobhante abhyudite sūrye nadadbhiḥ kraunca sārasaiḥ

SYNONYMS

bāṣpa cchannāni araṇyāni: dew, covered,, forests | yava godhūmavanti ca: having barley, wheat, also | śobhante abhyudite sūrye: glistening, at rise of, sun | nadadbhiḥ kraunca sārasaiḥ: callings, of krauncha, saarasa [waterfowls.] |

TRANSLATION

"Covered with the dew the forests that already covered with crop fields of barley and wheat are beaming forth, together with the callings of waterfowls, at the rise of the sun. [4-16-16]

PURPORT

The sun now risen is Rama. The word baaSpa also means tears. The fertile lands are shedding tears in fear of Ravana. Again baaSpaH is vapour that spreads. Rama's benevolence is spreading like vapour. The forests are with full crops. The lands are full with asceticism and Vedic practices to receive the mercy of Rama. The birds' callings are the echoing of Vedic sonority. Govindaraja. The yava grains are not exactly western barley grains as usually shown in lexicons. It is called locally as jov dhaan and is used in fire oblations, . It is a dietary prescription to diabetics nowadays.
VERSE 17

खर्जूर पुष्प आकृतिभिः शिरोभिः पूर्ण तण्डुलैः
शोभन्ते किंचिद् आलंबाः शालयः कनक प्रभाः

kharjūra puṣpa ākṛtibhiḥ śirobhiḥ pūrṇa taṇḍulaiḥ
śobhante kiṃcid ālaṃbāḥ śālayaḥ kanaka prabhāḥ

SYNONYMS

kanaka prabhāḥ śālayaḥ: golden, in lustre, paddy fields | kharjūra puṣpa ākṛtibhiḥ: date-fruit, flowers, in shape | pūrṇa taṇḍulaiḥ: full with, grain | śirobhiḥ: at heads corn cobs | kimcit ālambāḥ: a little, bent down | śobhante: gleaming forth. |

TRANSLATION

"The paddy crops in fields are gleaming forth with golden lustre, and their heads full with grain and a little bent down are shapely like the flowers of date-fruit. [4-16-17]

PURPORT

The heads of crops are a little bent down by weight of corn, like the heads of sages who bow down with the weight of knowledge before the Absolute. Thus their age-old golden hair is gleaming at the first rays of sun. Govindaraja.
VERSE 18

मयूखैः उपसर्पद्भिः हिम नीहार संवृतैः
दूरम् अभ्युदितः सूर्यः शशांक इव लक्ष्यते

mayūkhaiḥ upasarpadbhiḥ hima nīhāra saṃvṛtaiḥ
dūram abhyuditaḥ sūryaḥ śaśāṃka iva lakṣyate

SYNONYMS

hima nīhāra samvṛtaiḥ: with snowy, mist, besieging | upasarpadbhiḥ mayūkhaiḥ: though spreading around, are sunbeams | sūryaḥ dūram abhyuditaḥ: sun, distantly, [up on sky,] came up | śaśānka iva lakṣyate: moon, to be, appearing to be. |

TRANSLATION

"Though he came up long back, and though his beams are spreading around, besieged by snowy mist the sun is appearing as moon. [4-16-18]

PURPORT

The sun again is Rama. 'Though you have risen in the vast of forests long back and avowed to eradicate demons, has your radiance decreased like the vernal sun, while the demons are still radiant by their activities...' is the question of Lakshmana. Govindaraja.
VERSE 19

अग्राह्य वीर्यः पूर्वाह्णे मध्याह्ने स्पर्शतः सुखः
संरक्तः किंचिद् आपाण्डुः आतपः शोभते क्षितौ

agrāhya vīryaḥ pūrvāhṇe madhyāhne sparśataḥ sukhaḥ
saṃraktaḥ kiṃcid āpāṇḍuḥ ātapaḥ śobhate kṣitau

SYNONYMS

pūrvāhṇe a grāhya vīryaḥ: in mornings, not, usurped / inappreciable, valour [warmth of sun] | madhyāhne sparśataḥ sukhaḥ: at noontime, for touch, comfortable | samraktaḥ kimcit āpāṇḍuḥ: reddish, a little, palish | kṣitau ātapaḥ śobhate: on earth, sun-warmth, radiating. |

TRANSLATION

Inappreciable is the warmth of sun in the mornings, but comfortable for touch at noontimes, since the reddish but a little palish sunshine is radiating on earth. [4-16-19]

PURPORT

The warmth of the sun is his valour which is usurped by the snowy mist. Rama's valour is usurped or inappreciable by his taciturnity. Then Lakshmana is deemed to have said, 'The demons are dominating the nature with their cold-blooded activities like coldish snow, oh, Rama, sustaining them with kind of cool profile of yours is inapt of you...' Govindaraja.
VERSE 20

अवश्याय निपातेन किंचित् प्रक्लिन्न शाद्वला
वनानाम् शोभते भूमिर् निविष्ट तरुण आतपा

avaśyāya nipātena kiṃcit praklinna śādvalā
vanānām śobhate bhūmir niviṣṭa taruṇa ātapā

SYNONYMS

avaśyāya nipātena: by dewdrops, falling | kimcit praklinna śādvalā: a little, moistened, are pasturelands | niviṣṭa taruṇa ātapā: radiance, tender, sun-warmth | vanānām bhūmiḥ śobhate: of forests, lands, are enlivened. |

TRANSLATION

"The pasturelands are a little moistened with the fall of dewdrops, but the fields of forest are enlivened by the radiance of tender sun's warmth. [4-16-20]

PURPORT

The pastureland are like the serene sages who are wetting their faces with droplets of merciful tears by the activities of the demons. And now the warmth of the tender sun / valour of Rama, is radiating on the countenances of pasturelands/sages which will be furious henceforth. Govindaraja.
VERSE 21

स्पृशन् तु सुविपुलम् शीतम् उदकम् द्विरदः सुखम्
अत्यन्त तृषितो वन्यः प्रतिसंहरते करम्

spṛśan tu suvipulam śītam udakam dviradaḥ sukham
atyanta tṛṣito vanyaḥ pratisaṃharate karam

SYNONYMS

atyanta tṛṣitaḥ: intensely, thirsty | vanyaḥ dviradaḥ: forest, elephant | su vipulam: with very, broad [trunk] | [or, suvimalam: very clear water] | śītam udakam sukham spṛśan: cold, water, easily, on touching | karam prati samharate: trunk, in turn, backs away [taking back.] |

TRANSLATION

"On easily touching very clear and cold water with its very broad trunk that intensely thirsty wild elephant is backing away its trunk for the water is that cold. [4-16-21]

PURPORT

Gods are withdrawing to touch pleasurable items that are usually enjoyable to them, fearing Ravana. Govindaraja
VERSE 22

एते हि समुपासीना विहगा जलचारिणः
न अवगाहन्ति सलिलम् अप्रगल्भा इव आवहम्

ete hi samupāsīnā vihagā jalacāriṇaḥ
na avagāhanti salilam apragalbhā iva āvaham

SYNONYMS

samupāsīnā: nearby sitting | ete jala cāriṇaḥ: these, water, movers | viha gā: sky, going birds waterfowls | a pragalbhā: not, courageous ones cowards | āvaham iva: into battle, like | salilam na avagāhanti: water not, going in. |

TRANSLATION

"These waterfowls that are sitting nearby are not entering into waters like cowards not entering battlefields. [4-16-22]

PURPORT

The waterfowls are compared with the sages. The sages though staying nearby asceticism, like birds sitting on riverbanks, are not able to enter into its enjoyable main realm, namely samaadhi , concentration. Another way is 'oh Rama, though you are an expert in warfare why you are backing away for a war with demons? Why not jump to it? Are you like these fearing waterfowls?'
VERSE 23

अवश्याय तमो नद्धा नीहार तमसा आवृताः
प्रसुप्ता इव लक्ष्यन्ते विपुष्पा वन राजयः

avaśyāya tamo naddhā nīhāra tamasā āvṛtāḥ
prasuptā iva lakṣyante vipuṣpā vana rājayaḥ

SYNONYMS

avaśyāya tamaḥ naddhā: by snowy, darkness, subdued | nīhāra tamasā āvṛtāḥ: by mist, gloom, enclosed | vi puṣpā: without, flowers | vana ājayaḥ: forest, ranges | pra suptā iva lakṣyante: well-slept, like, appearing. |

TRANSLATION

"Subdued by snowy darkness, enclosed in misty gloom, and reft of flowers these forest ranges appear like those that are asleep. [4-16-23]

PURPORT

Mantled by darkness and dewdrops dribbling, the leaves and leaflets are crouched and look like sleeping ones. Further blanketed by the mist they are appearing as those that are sleeping covering a blanket. Flowers are not blooming like the closed eyes of a sleeper. Thus the woodlands are asleep. Govindaraja. For those who are asleep it is a double darkness. One is the darkness of sleep, while the other is the darkness of night. They not only crouch in themselves with the inner darkness, but as they are also enfolded by the external darkness of night, they further crouch in. Maheshvara Tiirtha. By this sleep attribute, the dormant disposition of sages is made evident.
VERSE 24

बाष्प संचन्न सलिला रुत विज्ञेय सारसाः
हिमाअर्द्र वालुकैः तीरैः सरितो भान्ति सांप्रतम्

bāṣpa saṃcanna salilā ruta vijñeya sārasāḥ
himāardra vālukaiḥ tīraiḥ sarito bhānti sāṃpratam

SYNONYMS

sāmpratam: now | bāṣpa samcchanna salilā: mist, covered, waters | ruta vijñeya sārasāḥ: by calling, perceptible, saarasa water birds | saritaḥ: rivers | hima ārdra: by mist, wet | vālukaiḥ tīraiḥ = vith sandbanks, declivities: shores | bhānti: they glisten. |

TRANSLATION

"Now the rivers are imperceptible as their water is overspread with dewdrops, but their water-birds are perceptible only by their callings, thus making that river perceptible, and such rivers are now glistening with moist sandbanks and shores. [4-16-24]

PURPORT

By rivers the sages are denominated and they are all enshrouded by the mist called the fear of demons, and they are perceptible just by their groaning. They are unable to come out of that misty climate, as good as waterfowls dependent on rivers.
VERSE 25

तुषार पतनात् चैव मृदुत्वात् भास्करस्य च
शैत्यात् अग अग्रस्थम् अपि प्रायेण रसवत् जलम्

tuṣāra patanāt caiva mṛdutvāt bhāskarasya ca
śaityāt aga agrastham api prāyeṇa rasavat jalam

SYNONYMS

tuṣāra patanāt caiva: snow, by fall, also thus | bhāskarasya: of sun | mṛdutvāt śaityāt: softness, coldness | rasavat jalam: tasty, water | aga agrastham api [or, agātha staham api]: on mountain, peak, even [deep down, even in wells] | prāyeṇa: generally | [apeyam: drinkable.] |

TRANSLATION

"Owing to the fall of snow, further owing to the softness and coldness of sun, the water deep down the wells is generally agreeable for drinking. [4-16-25]

PURPORT

This falling of the snow is indicative of the falling of demons upon sages, and sun's softness is with the soft attitude of Rama. Tiirtha.
VERSE 26

जरा जर्जरितैः पत्रैः शीर्ण केसर कर्णिकैः
नाल शेषा हिम ध्वस्ता न भान्ति कमलाकराः

jarā jarjaritaiḥ patraiḥ śīrṇa kesara karṇikaiḥ
nāla śeṣā hima dhvastā na bhānti kamalākarāḥ

SYNONYMS

kamala ākarāḥ: lotus, lakes | jarā jarjaritaiḥ patraiḥ [padmaiḥ]: with aged, withered, petals [lotuses] | sīrṇa kesara karṇikaiḥ: with decrepit, fibrils, carpels | nāla śeṣā: peduncles, remnant | hima dhvastā: by cold, impaired | na bhānti: not, glowing. |

TRANSLATION

"Lotus lakes are left alone with stalks of lotuses as their petals are aged and withered, decrepit are the fibrils and carpels, thus impaired by cold they are ungracious in look. [4-16-26]

PURPORT

When the demons destroy the lake-like hermitages and their inmates, aged and withered sages and their lotus-petal like austerities are shattered by the hostilities of demons, and the remaining hermits are just like the stalks of lotuses left behind.
VERSE 27

अस्मिन् तु पुरुषव्याघ्र काले दुःख समन्वितः
तपश्चरति धर्मात्मा त्वत् भक्त्या भरतः पुरे

asmin tu puruṣavyāghra kāle duḥkha samanvitaḥ
tapaścarati dharmātmā tvat bhaktyā bharataḥ pure

SYNONYMS

asmin tu kale: during this, but, time | puruṣavyāghra: manly-tiger Rama | harmātmā bharataḥ: noble-souled, Bharata | duḥkha samanvitaḥ: anguish, along with | tvat bhaktyā: in you, with adoration | pure tapaḥ carati: in city, ascesis, he undertakes. |

TRANSLATION

"But during this time, oh, manly-tiger, ushered by anguish that virtue souled one Bharata must be practising ascesis in city with adoration to you. [4-16-27]

VERSE 28

त्यक्त्वा राज्यम् च मानम् च भोगांश्च विविधान् बहून्
तपस्वी नियताहारः शेते शीते महीतले

tyaktvā rājyam ca mānam ca bhogāṃśca vividhān bahūn
tapasvī niyatāhāraḥ śete śīte mahītale

SYNONYMS

rājyam ca mānam: kingdom, as well, pride | vividhān bahūn bhogān ca: pleasures, varied, various ones, also | tyaktvā: on forsaking | tapasvī: in self-denial | niyata āhāraḥ: regulated, in food | śīte mahī tale śete: chilly, on earth's, surface, sleeping. |

TRANSLATION

"On forsaking kingdom and pride of becoming the king of Ayodhya as well, and varied and various pleasures too, he is in self-denial, and with his food regulated he sleeps on chilly surface of earth. [4-16-28]

PURPORT

So far Lakshmana spoke about spring season indicating the sufferings of saints and sages by the chill and icy effects of demons indirectly. Now his broodings are turning to Bharata, for Bharata is avowed to self-immolate if Rama were not to come after a fixed time, and Rama is lingering here.
VERSE 29

सो।अपि वेलाम् इमाम् नूनम् अभिषेक अर्थम् उद्यतः
वृतः प्रकृतिभिर् नित्यम् प्रयाति सरयूम् नदीम्

so|api velām imām nūnam abhiṣeka artham udyataḥ
vṛtaḥ prakṛtibhir nityam prayāti sarayūm nadīm

SYNONYMS

saḥ api: he, even | imām velām: at this, time | abhiṣeka artham udyataḥ: taking bath, for the purpose of, got up | nityam: always | prakṛtibhiḥ vṛtaḥ: by ministers, surrounded | sarayūm nadīm prayāti: to Sarayu, river, he proceeds | nūnam: definitely. |

TRANSLATION

"Even he might always be getting up at this time of the day and proceeding to River Sarayu for a bath surrounded by ministers, definite is that. [4-16-29]

VERSE 30

अत्यन्त सुख संवृद्धः सुकुमारो हिमार्दितः
कथम् तु अपर रात्रेषु सरयूम् अवगाहते

atyanta sukha saṃvṛddhaḥ sukumāro himārditaḥ
katham tu apara rātreṣu sarayūm avagāhate

SYNONYMS

atyanta sukha samvṛddhaḥ: very much, in comfort, he is brought up | sukumāraḥ: delicate one | a para rātreṣu: not, in post, of night [in small hours] | hima ārditaḥ sarayūm: by cold, wet, in Sarayu | katham: how | avagāhate: he enters. |

TRANSLATION

"But how can he who is brought up in high comfort, a delicate one too, enter the cold-wet waters of River Sarayu, in these small hours. [4-16-30]

PURPORT

The compound atyanta sukha samvriddhaH brought up in comfort is but natural to a prince, but it is in its princely loftiness. But our father King Dasharatha has made it loftier. And you by your brotherly caring , you also looked Bharata. atyanata sukumaaraH by his feelings he is a delicate one who cannot tolerate your absence'. In other mms it is sukhochita in place of hima aardra which means one who is habituated to pleasures of a younger prince,' but not to become a monk in these early years of his youth. So you should relieve him of his vow. This is the import of Lakshmana's address to Rama.
VERSE 31

पद्मपत्रेक्षणः श्यामः श्रीमान् निरुदरो महान्
धर्मज्ञः सत्यवादी च ह्री निषेधो जितेन्द्रियः

padmapatrekṣaṇaḥ śyāmaḥ śrīmān nirudaro mahān
dharmajñaḥ satyavādī ca hrī niṣedho jitendriyaḥ

SYNONYMS

padma patra ekṣaṇaḥ: one with lotus, petal, eyes | śyāmaḥ: blue-black [by complexion] | śrīmān: imposing one | nir udaraḥ: without, stomach [slender waisted lion] | mahān: noble one | dharma jñaḥ: dharma, knower of | satya vādī ca: truth, advocate | hrī niṣedhaḥ: ignominy, intolerant of | jitendriyaḥ: sense-restrained one | priya abhi bhāṣī: dearly, talking | madhuraḥ: sweetly [talking] | dīrgha bāhuḥ = long, armed one: dextrous | arindamaḥ: enemy-destroyer | vividhān bhogān samtyajya: various, pleasures, on foregoing | sarva ātmanā: in any way | āryam: adorable one [you alone are] | āśritaḥ: devoted to. |

TRANSLATION

"That lotus-petal eyed one with blue-black complexion is an imposing one with lion-like waist, being the noblest he is knower of dharma thus an advocate of truth, and thus intolerant of ignominy, and as a self-restrained one he talks dearly and sweetly, and he is dextrous and an enemy-destroyer, such as he is, that Bharata on forgoing all of his various pleasures he is devoted to you, as you alone are his adorable brother. [4-16-31, 32]

PURPORT

Stomachless is not to say that Bharata is without a stomach but has a palm-like concave stomach, but not a potbelly to stomach the kingdom of Ayodhya that is easily usurped through his mother Kaika.
VERSE 33

जितः स्वर्गः तव भ्रात्रा भरतेन महात्मना
वनस्थम् अपि तापस्ये यः त्वाम् अनुविधीयते

jitaḥ svargaḥ tava bhrātrā bharatena mahātmanā
vanastham api tāpasye yaḥ tvām anuvidhīyate

SYNONYMS

yaḥ: he who is | vanastham api: in forests, even though | tvām anuvidhīyate: you, following | tāpasye: in the practise of austerities | tava bhrātrā: your, brother | mahātmanā bharatena: by great-souled, Bharata | jitaḥ svargaḥ: conquered [here, refused,] heaven. |

TRANSLATION

"Even though you are in forests far away from him, he is following you in the practise of austerities, and such a brother of yours, that great-souled Bharata has refused ascent to heaven. [4-16-33]

PURPORT

Bharata though staying in kingdom he is observing asceticism following the trend of Rama. By grief Bharata might have been dead, like King Dasharatha, and ascended to heavens. But Bharata's going to heavens is a hindrance in getting a glimpse of Rama after return from exile. So Bharata's refusing the heavens is said to be his conquering heavens. Lakshmana is quickening Rama's thinking to take some action to complete his mission in eradicating the demonic atrocities and quickly return to Ayodhya, lest time slips by and Bharata may self-immolate. After these many thoughts, now Lakshmana starts to move the eye of the needle towards Kaikeyi, the root cause for all miseries.
VERSE 34

न पित्र्यम् अनुवर्न्तन्ते मातृकम् द्विपदा इति
ख्यातो लोक प्रवादो अयम् भरतेन अन्यथा कृतः

na pitryam anuvarntante mātṛkam dvipadā iti
khyāto loka pravādo ayam bharatena anyathā kṛtaḥ

SYNONYMS

dvi padā: two, footed, [bipeds, humans] | pitryam: father's [nature] | na anuvarntante = vill not, follov: derive | mātṛkam: [but] mother's [nature they follow] | iti khyātaḥ: thus, known as | ayam loka pra vādaḥ: this, in world, well, saying [epigram] | bharatena anyathā kṛtaḥ: by Bharata, otherwise, made [rendered.] |

TRANSLATION

" Humans do not derive father's attitude but they take of their mothers' is the well-know maxim in the world, but Bharata rendered it otherwise. [4-16-34]

PURPORT

This is a proverbial saying that humans inherit mother's characteristics but not father's. But Bharata renders it otherwise for he has not inherited the mean and sordid nature of Kaikeyi. This proverbial saying is still in use in all languages in India, with a little change. In Marathi it is khaanaa tashii maatii va jaatii tashii potii' after Dr. Satya Vrat. This stems up from the Sanskrit dhanyaa pitR^i mukhii kanyaa dhanyaa maatR^i mukhaH sutaH 'Blest is father-like daughter, blest is mother-like son.'
VERSE 35

भर्ता दशरथो यस्याः साधुः च भरतः सुतः
कथम् नु सा अम्बा कैकेयी तादृशी क्रूरदर्शिनी

bhartā daśaratho yasyāḥ sādhuḥ ca bharataḥ sutaḥ
katham nu sā ambā kaikeyī tādṛśī krūradarśinī

SYNONYMS

yasyāḥ: she to whom | daśarathaḥ bhartā: Dasharatha is, husband | sādhuḥ bharataḥ sutaḥ ca: gentle, also, Bharata, the son, also | sā ambā: such, [our] mother | kaikeyī: Kaikeyi | tā dṛśī krūra darśinī katham nu = that, sort of, cruel, in mien: disposition, how, indeed. |

TRANSLATION

"Whose husband is Dasharatha and whose son is gentle Bharata, how then can she, our mother Kaikeyi, is with this sort of cruel disposition, indeed " Thus Lakshmana spoke to Rama on their way to River Godavari. [4-16-35]

PURPORT

Rama uses the same wording for Kaikeyi as our middle mother' at 3-2-19b-20
VERSE 36

इति एवम् लक्ष्मणे वाक्यम् स्नेहात् वदति धर्मिके
परिवादम् जनन्यः तम् असहन् राघवो अब्रवीत्

iti evam lakṣmaṇe vākyam snehāt vadati dharmike
parivādam jananyaḥ tam asahan rāghavo abravīt

SYNONYMS

dharmike lakṣmaṇe snehāt: by upright, by Lakshmana, out of fondness [to Rama and Seetha] | iti evam vākyam vadati: this, way, sentences, while saying | rāghavaḥ jananyaḥ: Raghava, about mother | tam pari vādam: against, telling [slanderous talking] | a sahahan: not, tolerating | abravīt: spoke. |

TRANSLATION

When that upright Lakshmana is speaking those words that way out of his fondness towards Rama, Raghava spoke to Lakshmana, intolerant of that slanderous talk about their mother. [4-16-36]

VERSE 37

न ते अम्बा मध्यमा तात गर्हितव्या कथंचन
ताम् एव इक्ष्वाकु नाथस्य भरतस्य कथाम् कुरु

na te ambā madhyamā tāta garhitavyā kathaṃcana
tām eva ikṣvāku nāthasya bharatasya kathām kuru

SYNONYMS

tāta: oh, dear Lakshmana | madhyamā ambā: middle [second, another,] mother | kathamcana: in any way | te na garhitavyā: by you, not, deplorable | ikṣvāku nāthasya bharatasya: Ikshvaku-s, king, Bharata's | tām kathām eva kuru: those, stories [topics,] alone, you make [you tell.] |

TRANSLATION

"In any way, dear Lakshmana, you are not supposed to deplore another mother of ours, but you go on telling the topics of Bharata, the king of Ikshvaku-s. [4-16-37]

VERSE 38

निश्चिता एव हि मे बुद्धिः वन वासे दृढ व्रता
भरत स्नेह संतप्ता बालिशी क्रियते पुनः

niścitā eva hi me buddhiḥ vana vāse dṛḍha vratā
bharata sneha saṃtaptā bāliśī kriyate punaḥ

SYNONYMS

me buddhiḥ niścitā eva hi: my, mind, set upon, that way, indeed | vana vāse dṛḍha vratā: in forest, dwelling, firmly, avowed | [api: even then] | bharata sneha samtaptā: for Bharata's, fellowship, well, burning [yearning for] | punaḥ bāliśī kriyate: again, boyishness [fascination,] is made [recurs.] |

TRANSLATION

"My mind is indeed set to dwell only in forest, and it is firmly avowed, but while yearning for Bharata's fellowship my fascination to reunite with him is recurring again. [4-16-38]

VERSE 39

संस्मरामि अस्य वाक्यानि प्रियाणि मधुराणि च
हृद्यानि अमृत कल्पानि मनः प्रह्लादानि च

saṃsmarāmi asya vākyāni priyāṇi madhurāṇi ca
hṛdyāni amṛta kalpāni manaḥ prahlādāni ca

SYNONYMS

priyāṇi madhurāṇi hṛdyāni amṛta kalpāni: genial, sweet, heartily, ambrosia, equal to [ambrosial] | manaḥ prahlādāni ca: heart, gladdening [heartening words] | asya vākyāni: his, words | samsmarāmi: I an reminiscing. |

TRANSLATION

"I reminisce his words well, that are genial, sweet, heartily, ambrosial and that will gladden the heart. [4-16-39]

VERSE 40

कदा हि अहम् समेष्यामि भरतेन महात्मना
शत्रुघ्नेन च वीरेण त्वया च रघुनंदन

kadā hi aham sameṣyāmi bharatena mahātmanā
śatrughnena ca vīreṇa tvayā ca raghunaṃdana

SYNONYMS

raghu nandana: oh, Lakshmana | aham mahātmanā bharatena: I, with great-souled, Bharata | vīreṇa śatrughnena: with valorous, Shatrughna | tvayā ca: with you [Lakshmana,] also | kadā hi sameṣyāmi: when, really, I reunite. |

TRANSLATION

"When can I really reunite, oh, Lakshmana, with great-souled Bharata, valorous Shatrughna, and with you and Seetha." Thus said Rama to Lakshmana. [4-16-40]

PURPORT

Usually the word ca means 'also, and.' In compound tvayaa ca raghunandana it is said to indicate Seetha.
VERSE 41

इति एवम् विलपन् तत्र प्राप्य गोदावरीम् नदीम्
चक्रे अभिषेकम् काकुत्स्थः सानुजः सह सीतया

iti evam vilapan tatra prāpya godāvarīm nadīm
cakre abhiṣekam kākutsthaḥ sānujaḥ saha sītayā

SYNONYMS

kākutsthaḥ: Rama | tatra: there | iti evam vilapan: thus, that way, worrying | godāvarīm nadīm prāpya: Godavari, river, having reached | sa anu ja: with younger brother | sa sītayā: with, Seetha | cakre abhiṣekam: performed, bathing, |

TRANSLATION

Thus worrying that way while proceeding, there Rama reached River Godavari and performed bathing with his younger brother Lakshmana and along with Seetha. [4-16-41]

VERSE 42

तर्पयित्वा अथ सलिलैः तैः पितॄन् दैवतानि च
स्तुवन्ति स्म उदितम् सूर्यम् देवताअः च तथा अनघाः

tarpayitvā atha salilaiḥ taiḥ pitṝn daivatāni ca
stuvanti sma uditam sūryam devatāaḥ ca tathā anaghāḥ

SYNONYMS

atha: then | taiḥ: by them | salilaiḥ: with water | pitṝn daivatāni ca: to manes, to gods, also | tarpayitvā: having offered oblations | uditam sūryam: uprisen, sun | devatāaḥ ca: gods, also | anaghāḥ: sinless trinity [Rama, Lakshmana, Seetha] | stuvanti sma: extolled, they are. |

TRANSLATION

Then on offering water oblations to manes and gods that impeccant trinity extolled the rising sun and gods likewise. [4-16-42]

VERSE 43

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे षोडशः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe ṣoḍaśaḥ sargaḥ

SYNONYMS

sītā dvitīyaḥ: Seetha, as second-half [along with] | saḥ rāmaḥ: that, Rama | kṛta abhiṣekaḥ: making [having taken,] sacred bath, but | saha lakṣmaṇena: with Lakshmana | aga rāja putryā: with mountain, king's, daughter [Paarvati] | sa nandiḥ: one with Nandi, the Holy Bull | īśaḥ bhagavān rudraḥ iva: all-controlling, god, Rudra [Shiva in fury,] like | rarāja: shone forth. |

TRANSLATION

On taking bath in the river along with Seetha and Lakshmana, Rama shone forth like All-controlling god Rudra, who will be radiant on taking bath along with his consort Paarvati and with his follower Nandi, the Holy Bull. [4-16-43] The portrayal of seasons in epics with all their delicacies is a disputed topic. Ramayana also deals much on these descriptions of seasons. Whether an epic avowed to reflect the Vedic import, as said at 1-4-6, vedopabR^ihmaNaarthaaya , and that which is pious and merited puNyam vedaischa samamatam at 1-1-98, should have accounts on seasons is the question. For this is said that relating niceties of season time and again, is in perfect accord with Veda, for the season and time are subservient to all Veda-s as per the ancillary of Veda, the Astrology, veda-anga : jyotiShya . Veda-s themselves say that the year is the soul of the horse of Ashvameda. uShaa vaa ashvasya medhasya shiraH | sa~Nvatsara aatmaashvasya medhasya | -- yajurveda bR^ihadaaraNyaka Hence time and season are the mind and soul of all Veda-s. Like this we find beautification of four seasons at four places, for e.g., hemanta spring is narrated in starting of Kishkindha. And vasanta post autumnal season is described in Kishkindha 43rd chapter, when Hanuma and others are in search for Seetha, and after their exit from the cave of Swayamprabha. varSa rainy season is portrayed in 28th chapter of Kishkindha. At every possible occasion, all the rituals, daily routines that are time oriented, do explain the importance of time than the importance of ritual or daily routine. It is said: vedopabR^ihmaNaartham pravR^itte asmin granthe veda vihita karma apekShita kaala visheSha nirNaayakatvaat kaala saadhaaraNa lakShaNa pratipaadanam eva tat tat R^itu varNana vyaajena kR^itam iti dharmopayoga sambhavaat | -- saayam kaalaadi cihna pratipaadanam iti etat sarvam karma anuShTaana upayukta kaala j~naapanaartham eva kR^itam iti dharma paryavasaanam sambhavati eva -- dharmaakuutam Thus dharma is upheld in all these narratives about the season and time, which aspect is upheld by the commentators and they too comment lengthily whenever a season or time factor occurs. Thus, this is the 16th chapter in Aranya Kanmda of Valmiki Ramayana,the First Epic poem of India.

PURPORT

The similitude between Rama and Shiva suggests that Rama is about to start destruction of demons.