Chapter 4

Aranya Kanda - Book Of Forest

VERSE 1

ह्रियमाणौ तु काकुत्स्थौ दृष्ट्वा सीता रघूत्तमौ
उच्चैः स्वरेण चुक्रोश प्रगृह्य सु महाभुजौ

hriyamāṇau tu kākutsthau dṛṣṭvā sītā raghūttamau
uccaiḥ svareṇa cukrośa pragṛhya su mahābhujau

SYNONYMS

sītā: Seetha | dṛṣṭvā: on seeing | pragṛhya: on grabbing | hriyamāṇau su mahā bhujau: being carried off, very great, shouldered ones [very dexterous ones] | kākutsthau raghu uttamau = scions of k͟hakutstha, the best ones from ṟaghu dynasty: Rama and Lakshmana | uccaiḥ svareṇa cukrośa: in high-pitched voice, screamed. |

TRANSLATION

On seeing those two very dexterous scions of Kakutstha, and the best ones from Raghu dynasty, namely Rama and Lakshmana, grabbed and being carried off, Seetha screamed in a high-pitched voice.[3-4-1]

VERSE 2

एष दाशरथी रामः सत्यवान् शीलवान् शुचिः
रक्षसा रौद्र रूपेण ह्रियते सह लक्ष्मणः

eṣa dāśarathī rāmaḥ satyavān śīlavān śuciḥ
rakṣasā raudra rūpeṇa hriyate saha lakṣmaṇaḥ

SYNONYMS

satyavān śīlavān suciḥ: truth abiding one, virtuous one, flawless one | eśa dāśarathī: he that, Dasharatha's, Rama | saha lakśmaṇaḥ: with Lakshmana | rakśasā raudra rūpeṇa hriyate: by demon ,with ferocious look, being carried off. |

TRANSLATION

"He that truth-abiding, virtuous, and the flawless Rama of Dasharatha is carried off along with Lakshmana by the demon with a ferocious look... [3-4-2]

VERSE 3

माम् ऋका भक्ष इष्यन्ति शार्दूल द्वीपिनः तथा
माम् हरः उत्सृज्य काकुत्स्थौ नमस्ते राक्षसोत्तमः

mām ṛkā bhakṣa iṣyanti śārdūla dvīpinaḥ tathā
mām haraḥ utsṛjya kākutsthau namaste rākṣasottamaḥ

SYNONYMS

mām ṛkā tathā śārdūla dvīpinaḥ bhakśa iṣyanti: me, wild-bears, like that, tigers, panthers, to eat, they aspire | rākśasa uttamaḥ: oh, demon, the best | mām haraḥ: me, thieve | utsṛjya kākutsthau: release, Kakutstha-s | namadte: te namaH = to you, my salutation. |

TRANSLATION

"Wild bears, tigers and panthers aspire to eat me away... oh, best demon, thieve me instead and release Kakutstha-s... Hail to thee..." [Said Seetha.] [3-4-3]

VERSE 4

तस्याः तत् वचनम् श्रुत्वा वैदेह्याः राम लक्ष्मणौ
वेगम् प्रचक्रतुर् वीरौ वधे तस्य दुरात्मनः

tasyāḥ tat vacanam śrutvā vaidehyāḥ rāma lakṣmaṇau
vegam pracakratur vīrau vadhe tasya durātmanaḥ

SYNONYMS

vīrau: valorous ones � Rama and Lakshmana | tasyāaḥ vaidehyāḥ tat vacanam śrutvā: her, Vaidehi's, that, utterance, on hearing | dura ātmanaḥ: minded one's | tasya: of that Viradha | vadhe vegam pracakratuḥ: in killing, speedily, busied themselves. |

TRANSLATION

On hearing Vaidehi's that utterance those valorous ones Rama and Lakshmana speedily busied themselves in eliminating that evil-minded demon Viradha. [3-4-4]

VERSE 5

तस्य रौद्रस्य सौमित्रिः सव्यम् बाहुम् बभञ्ज ह
रामः तु दक्षिणम् बाहुम् तरसा तस्य रक्षसः

tasya raudrasya saumitriḥ savyam bāhum babhañja ha
rāmaḥ tu dakṣiṇam bāhum tarasā tasya rakṣasaḥ

SYNONYMS

tasya raudrasya savyam bāhum babhanja ha: that, ferocious one's, left, arm, severed, indeed | rāmaḥ tu: Rama, too | tasya rākśasaḥ: of that, demon | dakśiṇam bāhum right, śoulder, tarasa [babhanja]: wikth might, [rent]. |

TRANSLATION

Soumitri indeed severed the left arm of that ferocious one, while Rama rent the right arm of that demon with his might. [3-4-5]

VERSE 6

सः भग्न बहुः संविग्नः पपात आशु विमूर्छितः
धरण्याम् मेघ संकाशो वज्र भिन्न इव अचलः

saḥ bhagna bahuḥ saṃvignaḥ papāta āśu vimūrchitaḥ
dharaṇyām megha saṃkāśo vajra bhinna iva acalaḥ

SYNONYMS

bhagna bāhuḥ megha samkāśaḥ saḥ: mutilated, arms, dark-cloud, similar to, he that demon | samvignaḥ mūrcitaḥ: frustrated, fainted | vajra bhinnaḥ acala iva: by Thunderbolt, demolished, mountain, like | āśu papāta dharaṇyā: quickly, fell-down, onto the ground. |

TRANSLATION

When his arms are mutilated that demon similar to a dark-cloud is frustrated, fainted, and fell onto ground, like the mountain demolished by the Thunderbolt of Indra. [3-4-6]

VERSE 7

मुष्टिभिर् बाहुभिर् पद्भिः सूदयन्तौ तु राक्षसम्
उद्यंयोद्यंय च अपि एनम् स्थण्डिले निष्पिपेषतुः

muṣṭibhir bāhubhir padbhiḥ sūdayantau tu rākṣasam
udyaṃyodyaṃya ca api enam sthaṇḍile niṣpipeṣatuḥ

SYNONYMS

rākśasām: that demon is | muśtibhiḥ bāhubhiḥ padbhiḥ: with fists, with hands, with feet | sūdayantau tu: battering, but | enam: him | udyama udyamya ca api: heaving and heaving, also, even | staṇḍile niṣ pipeṣatuḥ: on ground, entirely, pounded. |

TRANSLATION

They battered that demon with their fists, hands and feet, and even by heaving and hurling him again and again they entirely pounded on him on the ground. [3-4-7]

VERSE 8

स विद्धो बहुभिर् बाणैः खड्गाभ्याम् च परिक्षतः
निष्पिष्टो बहुधा भूमौ न ममार स राक्षसः

sa viddho bahubhir bāṇaiḥ khaḍgābhyām ca parikṣataḥ
niṣpiṣṭo bahudhā bhūmau na mamāra sa rākṣasaḥ

SYNONYMS

saḥ: he is | bahubhiḥ bāṇaiḥ viddhaḥ: by many, arrows, hurt | khadgābhyām ca parikśtaḥ: by two swords, even, sheared off | bahudhā bhūmau nisḥ piśtaḥ: in many ways, on ground, [though] entirely, pounded | saḥ rākśasa na mamāra: he, that demon, not, killed. |

TRANSLATION

Though that demon is battered with many arrows, even sheared off with two swords, and even though he is entirely pounded on the ground he is not killed. [3-4-8]

VERSE 9

तम् प्रेक्ष्य रामः सुभृशम् अवध्यम् अचल उपमम्
भयेषु अभय दः श्रीमान् इदम् वचनम् अब्रवीत्

tam prekṣya rāmaḥ subhṛśam avadhyam acala upamam
bhayeṣu abhaya daḥ śrīmān idam vacanam abravīt

SYNONYMS

bhayeṣu abhaya daḥ: in fear, shelter, bestower [Rama] | śrīmāan: sublime one | acala upamam: mountain, in simile | tam su bhṛśām: very easily | a vadhyam: not, eliminable | prekśya: on observing | idam vacanam abravīt: this, sentence, spoke. |

TRANSLATION

On observing that the mountain-similar demon is ineradicable that easily, then Rama, the sublime one, and the bestower of shelter in fear, spoke this sentence to Lakshmana. [3-4-9]

VERSE 10

तपसा पुरुषव्याघ्र राक्षसो।अयम् न शक्यते
शस्त्रेण युधि निर्जेतुम् राक्षसम् निखनावहे

tapasā puruṣavyāghra rākṣaso|ayam na śakyate
śastreṇa yudhi nirjetum rākṣasam nikhanāvahe

SYNONYMS

purṣa vyāghraḥ = manly tiger: Lakshmana | tapasā: by penance | rākśasaḥ ayam: demon, this one | yudhi śaśtreṇa nirjetum: in war, by weapons, to overpower | na śakyate: not, possible to | rākśasam nikhanāvahe: demon be, bury we will. |

TRANSLATION

"Oh! Manly-tiger Lakshmana, it is impossible to overpower this demon with weapons in a confrontation, hence, let's bury this demon... [3-4-10]

VERSE 11

कुंजर्स्य इव रौद्रस्य राक्षसस्य अस्य लक्ष्मण!
वने अस्मिन् सुमहद् श्वभ्रम् खन्यताम् रौद्रवर्चसः

kuṃjarsya iva raudrasya rākṣasasya asya lakṣmaṇa!
vane asmin sumahad śvabhram khanyatām raudravarcasaḥ

SYNONYMS

raudrasya raudra karmaṇaḥ asya rākśasya: for furious one, for ferocious, reprobate, for this, demon | kunjarasya iva: for an elephant, as though | asmin: in forest | su mahat svabhram khanyatām: very, deep, pit, be dug. |

TRANSLATION

"Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant... [3-4-11]

VERSE 12

इति उक्त्वा लक्ष्मणम् रामः प्रदरः खन्यताम् इति
तस्थौ विराधम् आक्र्ंय कण्ठे पादेन वीर्यवान्

iti uktvā lakṣmaṇam rāmaḥ pradaraḥ khanyatām iti
tasthau virādham ākrṃya kaṇṭhe pādena vīryavān

SYNONYMS

vīryavān: valiant one Rama | lakśmaṇam: to Lakshmana | pradara khanyatām iti: trench, shall be dug, thus | uktvā: having said | virādham pādena kanṭhe ākramya tasthau: Viradha is, with foot, on the throat, overcoming [repressing,] stood in readiness. |

TRANSLATION

On saying to Lakshmana that �a trench shall be dug...' then Rama repressively placed his foot on the throat of Viradha, and stood by. [3-4-12]

VERSE 13

तत् श्रुत्वा राघवेण उक्तम् राक्षसः प्रश्रितम् वचः
इदम् प्रोवाच काकुत्स्थम् विराधः पुरुषर्षभम्

tat śrutvā rāghaveṇa uktam rākṣasaḥ praśritam vacaḥ
idam provāca kākutstham virādhaḥ puruṣarṣabham

SYNONYMS

rākśasaḥ = the demon: Viradha | tat śrutvā rāghaveṇa uktam: that, on hearing, what by Raghava, said | puruṣarṣabhaḥ kākuthsam: man, the best, to Kakutstha | idam praśritam vacaḥ: this, humble, words | pra uvāca: well [sincerely,] spoke. |

TRANSLATION

On hearing that said by Raghava, demon Viradha sincerely spoke these humble words to Rama, the finest one from Kakutstha dynasty. [3-4-13]

VERSE 14

हतो।अहम् पुरुषव्याघ्रः शक्र तुल्य बलेन वै
मया तु पूर्वम् त्वम् मोहान् न ज्ञातः पुरुषर्षभः

hato|aham puruṣavyāghraḥ śakra tulya balena vai
mayā tu pūrvam tvam mohān na jñātaḥ puruṣarṣabhaḥ

SYNONYMS

purusḥ vyāghraḥ: man, the tiger | śakra tulya balena vai: Indra, equalling, in strength, indeed | aham hataḥ: I am, dead | puruṣrṣabha: oh, man, the best | mayā mohāt tu: by me, fallaciously, but | tvam pūrvam na jñātaḥ: you are, earlier, [by me] unidentified. |

TRANSLATION

"Dead I am, oh! Manly-tiger and a coequal of Indra in your strength... I have fallaciously not identified you earlier... oh, best one among men... [3-4-14]

VERSE 15

कौसल्या सुप्रजातः तात रामः त्वम् विदितो मया
वैदेही च महाभागा लक्ष्मणः च महायशाः

kausalyā suprajātaḥ tāta rāmaḥ tvam vidito mayā
vaidehī ca mahābhāgā lakṣmaṇaḥ ca mahāyaśāḥ

SYNONYMS

tātaḥ: sire | tvam: you are | kausalyā suprajā: Kausalya's, son | mayā viditaḥ: by me, know to be | vaidehī ca mahābhāgā: Vaidehi, also, propitious one | ḻakśmana ca mahāyaśaḥ: Lakshmana, too, great, renowned one [are now known.] |

TRANSLATION

"Oh, sire, now I have known you to be Rama, the son of Kausalya... and even propitious Seetha and greatly renowned one Lakshmana are now known to me... [3-4-15]

VERSE 16

अभि शापाद् अहम् घोरम् प्रविष्टो राक्ष्सीम् तनुम्
तुंबुरुः नाम गन्धर्वः शप्तो वैश्रवणेन हि

abhi śāpād aham ghoram praviṣṭo rākṣsīm tanum
tuṃburuḥ nāma gandharvaḥ śapto vaiśravaṇena hi

SYNONYMS

abhiśāpāt: by curse | aham praviṣṭaḥ ghoram rakśasīm tanum: I, entered, ghoulish, demon's, body | tumburuḥ nāma gandharava: Tumburu, named, celestial [I am] | śaptaḥ: cursed | vaiśrvaṇena hi: by Kubera, verily. |

TRANSLATION

"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]

VERSE 17

प्रसाद्यमानः च मया सो।अब्रवीत् माम् महायशाः
यदा दाशरथी रमः त्वाम् वधिष्यति संयुगे

prasādyamānaḥ ca mayā so|abravīt mām mahāyaśāḥ
yadā dāśarathī ramaḥ tvām vadhiṣyati saṃyuge

SYNONYMS

-18a| prasādyamānaḥ ca mayā: entreated, he was, also, by me | mahā yaśaḥ, saḥ: great, renowned one, he, Kubera | abravīt mām: said, to me | yadā daśarathī rāmaḥ: when, Dasharatha's, Rama | tvām vadhiṣyati samyuge: you, kills, in fight | tadā prakṛtim āpannaḥ: then, natural state [celestial body,] you attain | bhavān svargam gamiṣyati: you, to heavens, can go |

TRANSLATION

"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]

VERSE 18

अनुपस्थीयमानो माम् स क्रुद्धो व्याजहार ह

anupasthīyamāno mām sa kruddho vyājahāra ha

SYNONYMS

b, 19a| anupasthīya mānaḥ: not, presenting myself | mām: to me | sa kruddhaḥ vyājahāraḥ ha: in anger, said verily [cursed] | iti vaiśravaṇaḥ rājā: thus, by Vaishravana, [Kubera,] the king | rambha āsaktam: in Rambha, interested | uvāca ha: said [this curse-clearance,] indeed. |

TRANSLATION

" King Kubera thus cursed angrily me for not presenting myself in his service when I was interested in a celestial dancer Rambha, and indeed he alone said this curse-clearance to me... [3-4-18b, 19a]

VERSE 19

तव प्रसादान् मुक्तो अहम् अभिशापात् सु दारुणात्

tava prasādān mukto aham abhiśāpāt su dāruṇāt

SYNONYMS

b, 20a| tava prasādāt: by your, grace | su dāruṇaḥ: utterly hideous one | abhi śāpāt: from the curse | muktaḥ aham: released, I am | bhuvanam svam gama iṣyāmi: to heavens, mine, [now,] to go, I wish | svasti vaḥ astu: safe, you all, will be | param tapa: others [enemies',] firestorm. |

TRANSLATION

" And by your grace I am released from this utterly hideous cruse, and now I wish to go to my own heavenly abode, oh, firestorm of enemies, let safety betide you all... [3-4-19b, 20a]

PURPORT

The celestial beings are called sura and their antagonists are a-sura . There are many sura beings living in heavens and netherworlds. To name a few, they are uraga, garuda, gandharva, kimpurusha, siddha, saadhya, vidyaadhara, chaaraNa, apsara, yaksha, guhyaka, bhuuta, khechara and the like. Of them gandharva-s are amiable beings for their expertise in performing arts. The apsara beings are the divine courtesans and among them are four apsara beings of high order. They are Rambha, Urvashi, Menaka and Tilottama . These four are instrumental to Indra, to incite and allure sages from their austere penance, lest they may win over the ship on heavens from Indra. The present gandharva, namely Tumburu, in his courting with Rambha had belated his services to Kubera, the Chief Divinity for Wealth Management. Hence Kubera cursed this gandharva to become the demon called Viradha, but yet this Tumburu alias Viradha is the devotee of Goddess Lakshmi. The antagonists of sura are a-sura beings and all sorts of demons, monsters, etc., come under this category and they are not devils or Satan's stooges, but they equal the capabilities of sura beings. Prof. Ranade observes that "Dr. R.G. Bhandarkar, in an important article in the B.Br.A.S. Journal makes the following interesting suggestion. The Sanskrit equivalent of the word demon viz., 'Asurya' may here refer to the 'Assyrian' country. 'Assyrian and 'Asuryan' being philologically identical, the 'y' and the 'u' being interchangeable as in Greek..."
VERSE 20

इतो वसति धर्मात्मा शरभङ्गः प्रतापवान्

ito vasati dharmātmā śarabhaṅgaḥ pratāpavān

SYNONYMS

b, 21| tāta: sire | itaḥ adhyartha yojane: from here, after one and half, yojana-s | dharmātmā pratāpavān sūrya sannibhaḥ: virtuous one, efficacious one, with sun-like resplendence | śarabhangaḥ mahariṣiḥ vasati: Sharabhanga, great, saint, dwells | tvam kśipram tam abhigacca: you, quickly, to him, approach | saḥ te śreyaḥ abhidāsyati: he, to you, opportune, advises. |

TRANSLATION

"Oh, Sire, att one and half yojana-s of distance from here Sage Sharabhanga, a great saint of virtue, and an efficacious sage with sun-like resplendence dwells, you shall quickly approach him for he advises you opportunely... [3-4-20-21]

VERSE 22

अवटे च अपि माम् राम निक्षिप्य कुशली व्रज
रक्षसाम् गत सत्त्वानाम् एष धर्मः सनातनः

avaṭe ca api mām rāma nikṣipya kuśalī vraja
rakṣasām gata sattvānām eṣa dharmaḥ sanātanaḥ

SYNONYMS

avaṭe ca api mām: in a pit, also, thus, me | prakśipya: bury | kuśalī vraja: safely, you go | gata sattvānām: lost, vitality | rakśasām: to demons | eṣa dharma sanātanaḥ: this is, custom, age-old | avaṭe ye nidhīyante: in pit, those, inhumed | teṣām lokāḥ sanātanaḥ: to them, worlds of manes. |

TRANSLATION

"Rama you go safely on burying me in a pit... this is the age-old custom for those demons that lost vitality... those that are inhumed in pit, to them there will be the worlds of manes..." [3-4-22, 23a]

VERSE 23

एवम् उक्त्वा तु काकुत्स्थम् विराधः शर पीडितः

evam uktvā tu kākutstham virādhaḥ śara pīḍitaḥ

SYNONYMS

b, 24a| evam uktavā: thus, saying | kākuthsam: to Rama | śara pīditaḥ: by arrows, hurt | babhūva svarga samprāptaḥ: became, heavens, attained [heaven-worthy] | nystha dehaḥ mahābalaḥ: on leaving, body, of mighty, strength. |

TRANSLATION

"And on saying thus to Rama that Viradha who is hurt by arrows became heaven-worthy on leaving his body. [3-4-23b, 24a]

VERSE 24

तत् श्रुत्वा राघवः वाक्यम् लक्ष्मणम् व्यादिदेश ह

tat śrutvā rāghavaḥ vākyam lakṣmaṇam vyādideśa ha

SYNONYMS

b, 25, 26| tat śrutvā: that, hearing | vakyam: words [of demon] | lakśmanam: to Lakshmana | vyādideśa ha: ordered, indeed | raudrasya raudra karmaṇaḥ asya rākśasya: for furious one, for ferocious, reprobate, for this, demon | kunjarasya iva: for an elephant, as though | asmin: in forest | su mahat svabhram khanyatām: very, deep, pit, be dug. viiryavaan = valiant one Rama [spoke thus to Lakshmana] | lakśmaṇam: to Lakshmana | pradara khanyatām iti: trench, shall be dug, thus | uktvā: having said | virādham pādena kanṭhe ākramya tasthau: Viradha is, with foot, on the throat, overcoming [repressing,] stood in readiness. |

TRANSLATION

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]

VERSE 27

ततः खनित्रम् आदाय लक्ष्मणः श्वभ्रम् उत्तमम्
अखनत् पार्श्वतः तस्य विराधस्य महात्मनः

tataḥ khanitram ādāya lakṣmaṇaḥ śvabhram uttamam
akhanat pārśvataḥ tasya virādhasya mahātmanaḥ

SYNONYMS

tataḥ khanitram ādāya: then, dig-tool, on taking | uttamam śvabhram akhanat: deep, pit, dug | pārśvataḥ tasya viradhasya mahā ātmanaḥ: beside of, that, of Viradha, the great soul. |

TRANSLATION

Then, on taking a digging tool Lakshmana dug a deep pit beside the great soul Viradha. [3-4-27]

VERSE 28

तम् मुक्त कण्ठम् उत्क्षिप्य शङ्कु कर्णम् महास्वनम्
विराधम् प्राक्षिपत् श्वभ्रे नदन्तम् भैरव स्वनम्

tam mukta kaṇṭham utkṣipya śaṅku karṇam mahāsvanam
virādham prākṣipat śvabhre nadantam bhairava svanam

SYNONYMS

tam mukta kanṭham: him, on releasing, his throat | utkśipya: raised [to throw into grave] | śanku karṇam: long eared one [like an ass] | mahā svanam: one with lurid, voiced | virādham: Viradha is | prākśipaḥ: ensconced | śvabhre: in the pit | nadantam: while he is still blaring | bhairava svanam: with horrific, voice. |

TRANSLATION

On releasing his throat from the stamping of Rama, he that long eared, lurid voiced Viradha is ensconced in that pit while he is still blaring with his horrific voice. [3-4-28]

VERSE 29

तम् आहवे दारुणम् आशु विक्रमौ
स्थिरौ उभौ संयति राम लक्ष्मणौ
मुदान्वितौ चिक्षिपतुर् भयावहम्
नदन्तम् उत्क्षिप्य बिलेन राक्ष्सम्

tam āhave dāruṇam āśu vikramau
sthirau ubhau saṃyati rāma lakṣmaṇau
mudānvitau cikṣipatur bhayāvaham
nadantam utkṣipya bilena rākṣsam

SYNONYMS

āśu vikramau: deftly, victorious ones | samyati sthirau: in a fight, who compose themselves | rāma lakśmaṇau: Rama, Lakshmana | ubhau: both | muda anvitau: gladness, with [gladly] | āhave dāruṇam: in fight, a ghoulish one | bhayāvaham: a terrifying one | tam nadantam: blaring one | rākśsam: him, that blaring, demon | utkśipya balena: raising up, by might | cikśipatuḥ: hurled | [avaṭe: into pit.] |

TRANSLATION

Those deftly victorious ones Rama and Lakshmana who compose themselves in a given fight, both have gladly raised that Viradha, a ghoulish one in fight, a terrifying demon who is still blaring, with all their might and hurled him into the pit. [3-4-29]

VERSE 30

अवध्यताम् प्रेक्ष्य महासुरस्य तौ
शितेन शस्त्रेण तदा नरर्षभौ
समर्थ्य च अत्यर्थ विशारदौ उभौ
बिले विरधस्य वधम् प्रचक्रतुः

avadhyatām prekṣya mahāsurasya tau
śitena śastreṇa tadā nararṣabhau
samarthya ca atyartha viśāradau ubhau
bile viradhasya vadham pracakratuḥ

SYNONYMS

tadā: then | nararṣabhau: best ones among men | ati artha viśāradau: very, in skills, experts [very expertly skilled] | tau ubhau: those, two | śitena śastreṇa: by any sharp, weapon | mahā asurasya tasya virādhasya: of great, demon, of that, Viradha's | a vadhyatām prekśya: indestructibility, on observing | samarthya ca: on thinking well, also | bil� vadham pracakratuḥ: in pit, elimination, they have undertaken. |

TRANSLATION

On observing the indestructibility of that demon with any weapon, however sharp it might be, those two best ones among men that are very expertly skilled have thought over well and undertook the elimination of that great demon in a pit. [3-4-30]

VERSE 31

स्वयम् विराधेन हि मृत्युम् आत्मनः
प्रसह्य रामेण वधार्थम् ईप्सितः
निवेदितः कानन चारिणा स्वयम्
न मे वधः शस्त्र कृतो भवेत् इति

svayam virādhena hi mṛtyum ātmanaḥ
prasahya rāmeṇa vadhārtham īpsitaḥ
niveditaḥ kānana cāriṇā svayam
na me vadhaḥ śastra kṛto bhavet iti

SYNONYMS

virādhena svayam ātmānaḥ mṛtyuḥ: by Viradha, on his own, of his own death | prasahya: preferred | rāmeṇa: by Rama | vathārtham: to be killed | īpsitaḥ: desired for a long | kānana cāriṇa: forest, walker | me śastra kṛtaḥ vadhaḥ na bhavet iti: to me, weapon, oriented, killing, not, possible, thus as | svayam niveditaḥ: he himself, apprised. |

TRANSLATION

Viradha himself preferred his death at the hands of Rama and desired for a long to be killed by Rama and that forest walker himself appraised that, "Killing me with any weapon is impossible..." [3-4-31]

VERSE 32

तदेव रामेण निशंय भाषितम्
कृता मतिः तस्य बिल प्रवेशने
बिलम् च तेन अति बलेन रक्षसा
प्रवेश्यमानेन वनम् विनादितम्

tadeva rāmeṇa niśaṃya bhāṣitam
kṛtā matiḥ tasya bila praveśane
bilam ca tena ati balena rakṣasā
praveśyamānena vanam vināditam

SYNONYMS

tat bhāśitam eva niśamya: that, said [by Viradha,] only, on listening | rāmeṇa tasya bila praveśane kṛta matiḥ: by Rama, his, into pit, entering [casting him,] resolved, in mind | bilam praveśyamānena: into pit, while being entered [while flungh in to pit] | ati balena tena rākśasā vanam vināditam: very, mighty one, by him, that demon, forest, is verily, blared. |

TRANSLATION

On listening to that which is said by Viradha, Rama resolved his mind to cast him into pit, and when that mighty demon is being flung into the pit the whole forest blared with that demon's cries. [3-4-32]

VERSE 33

प्रहृष्ट रूपौ इव राम लक्ष्मणौ
विराधम् उर्व्याम् प्रदरे निपात्य तम्
ननन्दतुः वीत भयौ महावने
शिलाभिः अन्तर् दधतुः च राक्षसम्

prahṛṣṭa rūpau iva rāma lakṣmaṇau
virādham urvyām pradare nipātya tam
nanandatuḥ vīta bhayau mahāvane
śilābhiḥ antar dadhatuḥ ca rākṣasam

SYNONYMS

prahṛṣṭa rūpaḥ iva: very, happy, looking, like | tam virādham: him, Viradha is | urvyāḥ pradare: in earth's, in pit | nipātya: on burying | vīta bhayaḥ: gone is, the fear | mahā vane: in great forest | nanandatuḥ: rejoiced | rākśasam śilābhiḥ antar dadhutuḥ ca: demon is, with boulders, within, concealed, also. |

TRANSLATION

Rama and Lakshmana felt happy by way of their look in burying Viradha in the pit of the earth, and on burying him they two felt rejoiced for gone is the fear in that great forest, and within the pit they have also concealed him with boulders in order to make it a burial-chamber to the departed soul. [3-4-33]

PURPORT

Everywhere Rama patiently performs these funeral rites, whether it is demon, eagle or a monkey, if dead in his presence. Here also, Viradha's grave is covered with stones and boulders, as a kind of Stonehenge.
VERSE 34

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे चतुर्थः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe caturthaḥ sargaḥ

SYNONYMS

tataḥ: then | kāncana citra kārmukau: those having golden, dazzling, bows | tau: two | nihatya rakśaḥ: on killing, the demon | parigṛhya: took | maithilīm: Maithili | muditau: gladly | mahā vane: in great, forests | divi sthitau: in skies, staying | candra divākarāḥ iva: Moon, Sun, like | vijahratuḥ: journeyed on. |

TRANSLATION

Then they two who have dazzling golden bows have eliminated that demon and retrieved Seetha, and they gladly journeyed on in that great forest like the two entities abiding on the skies, namely the Sun and Moon. [3-4-34] The episode of Viraadha assumes some importance in Hindu mythology. It may be observed that Viraadha drops down Seetha, lifts and carries Rama and Lakshmana far away from Seetha, where Rama and Lakshmana kill Viraadha. aadhyaatma raamaayana which occurs in the chapter 61 of brahmaanmda puraana also narrates this episode of Viradha as a one to one fight, herein Rama affronts and kills him straight. But in Valmiki Ramayana, Viradha takes away Seetha first and then Rama and Lakshmana, too. A question arises as to why the demon should snatch Seetha away and later carry Rama and Lakshmana to a distant place from Seetha. It is part of the scheme that Rama kills no demon or sinner in the presence of Seetha, including Ravana, for she is that benevolent one to all the sinners and pardons them if surrendered in faith at her feet, as an incarnation of Goddess Lakshmi. Our concern here is with skaanda purana , a Shiva Puraana, in which Viradha's episode is explained detailedly. The skaanda puraana puts it as: On seeing Seetha Viraaadha thought, " She is the Supreme goddess through whom heavens can be obtained by salvation and also release from the bondage [of demon's body ] On just seeing Her, relieved is this body cage, so with all my devotion, I steal Her ." etc. Hence vi raadha meant to be verily, devout, like Radha of Krishna. When chased and hurt by Rama and Lakshmana, the demon releases Seetha, but carries both the brothers away. For this distancing Rama and Lakshmana from Seetha, it is said that Rama does not kill any demon in the presence of Seetha, for she graciously condones the mischief of the demons, if they are true devotees. Again in skaanda puraana , at the end of this Viraaadha episode, the phala shruti [Fruit of Listening] it is narrated as:

PURPORT

The simile of sun and moon is of some importance. It will not be clear as to, who is compared with Sun and who with Moon, unless some ancient commentaries are touched. Rama is compared with Chandra, the Moon, because, Moon will not travel without his wives. All the celestial stars are the wives of the Moon, and they twinkle before the Moon's arrival, in order to welcome him into the night. Hence Rama is suffixed with Chandra, compounding to Sri Ramachandra. On the other hand, Sun does not travel along with his wife, namely Chaya, the Shadow, but she always will be at his hind. We the living beings are in between the Sun and his wife Chaya. If we face Sun in the morning times, she will be at our back, and in the evenings, when the Sun is at our back, Chaya, shadow will be in front of us, reminding us of our lengthening shadow of life. Thus we are in between the light and shadow. The Sun is also called karma saakshi, [Witness of Deeds.] Our own shadow, shortens with the ascending Sun and lengthens as the dusk of our day or life increases. Hence Sun's travel is wife-less one, and Lakshmana is thus compared with the Sun, for he does not have his wife travelling with him now. And Lakshmana is another karma saakshi [Witness of Events] in the Ramayana. In another way of commenting it is said that both of them are said to be moon-like in their appeasing personalities and sun-like in their radiant valour.