Chapter 43

Aranya Kanda - Book Of Forest

VERSE 1

सा तम् संप्रेक्ष्य सुश्रोणी कुसुमानि विचिन्वती
हेम राजत वर्णाभ्याम् पार्श्वाभ्याम् उपशोभितम्

sā tam saṃprekṣya suśroṇī kusumāni vicinvatī
hema rājata varṇābhyām pārśvābhyām upaśobhitam

SYNONYMS

su śroṇī: slender, waisted one | anavadya angī: flawlessly, limbed | mṛṣṭa hāṭaka varṇinī = purified, gold, one in colour of: complexioned one | kusumāni vicinvatī: flowers, while culling | sā = śe: Seetha | hema rājata varṇābhyām pārśvābhyām: with golden, silver, tinged, with flanks | upaśobhitam: brightened with | tam: that | [mṛgam: deer] | sam prekṣya: on observing | pra hṛṣṭā ca: well, gladdened, also | bhartāram api: at husband, even | sa āyudham lakṣmaṇam ca eva: [who is] with, weapon, at Lakshmana, also thus | ākranda: shouted, exclaimed. |

TRANSLATION

That slender-waisted Seetha whose limbs are flawless, whose complexion is like purified gold, and who is presently culling flowers is highly gladdened to observe the Golden Deer that is brightened in one flank with the colour of gold and the other is silvery, and she shouted for attention of her husband, and even that of Lakshmana who is presently weaponed. [3-43-1, 2]

VERSE 3

आहूय आहूय च पुनः तम् मृगम् साधु वीक्षते
आगच्छ आगच्छ शीघ्रम् वै आर्यपुत्र सह अनुज

āhūya āhūya ca punaḥ tam mṛgam sādhu vīkṣate
āgaccha āgaccha śīghram vai āryaputra saha anuja

SYNONYMS

ārya putra = oh, nobleman's, son: Rama | āgaccha: come here | saha anuja śīghram āgaccha vai: with, younger brother, quickly, come here, really | [iti: this way] | āhūya āhūya: calling, calling | punaḥ tam mṛgam sādhu vīkśate: again [oftentimes,] at that, deer, fondly, gazing. |

TRANSLATION

"Oh, noble prince, come here," thus she called her husband and peered at the deer, and again she called, "really come with your younger brother quickly," and again gazed at the deer, and thus she oftentimes called and oftentimes saw the deer fondly. [3-43-3]

VERSE 4

तया आहूतौ नरव्याघ्रौ वैदेह्या राम लक्ष्मणौ
वीक्षमाणौ तु तम् देशम् तदा ददृशतुः मृगम्

tayā āhūtau naravyāghrau vaidehyā rāma lakṣmaṇau
vīkṣamāṇau tu tam deśam tadā dadṛśatuḥ mṛgam

SYNONYMS

tayā vaidehyā āhūtau: by her, by Vaidehi, bidden | nara vyāghrau: bidden, manly, lions [vyaahra also means lion] | rāma lakṣmaṇau: Rama, Lakshmana | tam deśam vīkṣamāṇau [āyātau]: that, place, on exploring [having come] | tadā mṛgam dadṛśatuḥ: then, Golden Deer, they saw. |

TRANSLATION

Those manly lions Rama and Lakshmana thus bidden by Vaidehi came there exploring that place and then they saw that Golden Deer. [3-43-4]

VERSE 5

शंकमानः तु तम् दृष्ट्वा लक्ष्मणो रामम् अब्रवीत्
तम् एव एनम् अहम् मन्ये मारीचम् राक्षसम् मृगम्

śaṃkamānaḥ tu tam dṛṣṭvā lakṣmaṇo rāmam abravīt
tam eva enam aham manye mārīcam rākṣasam mṛgam

SYNONYMS

tam dṛṣṭvā: at it, on seeing | śankamānaḥ lakṣmaṇaḥ tu: becoming incredulous, Lakshmana, on his part | rāmam abravīt: to Rama, said | aham enam mṛgam: I, this, deer | tam rākṣasam mārīcam eva manye: him, as Maareecha, demon, alone, I believe. |

TRANSLATION

But Lakshmana became incredulous on seeing it and said to Rama, "I believe this deer to be that Maareecha, the demon." [3-43-5]

VERSE 6

चरन्तो मृगयाम् हृष्टाः पापेन उपाधिना वने
अनेन निहता राम राजानः काम रूपिणा

caranto mṛgayām hṛṣṭāḥ pāpena upādhinā vane
anena nihatā rāma rājānaḥ kāma rūpiṇā

SYNONYMS

rāma: oh, Rama | hṛṣṭāḥ mṛgayām carantaḥ rājānaḥ: delightedly, in game of hunting, who are moving around, kings | kāma rūpiṇā: by wish, guise-changer | anena pāpena = by this, sinner: sinister | vane: in forest | upādhinā: [by his resorting to] disguises | nihatā: are killed. |

TRANSLATION

"Oh, Rama, when kings engaged in hunting games were delightedly moving in the forest, this Maareecha killed many of them resorting to many disguises, for he is a guise-changer by his wish. [3-43-6]

VERSE 7

अस्य मायाविदो माया मृग रूपम् इदम् कृतम्
भानुमत् पुरुषव्याघ्र गन्धर्व पुर संनिभम्

asya māyāvido māyā mṛga rūpam idam kṛtam
bhānumat puruṣavyāghra gandharva pura saṃnibham

SYNONYMS

puruṣavyāghra: oh, man, the lion | māyā vidaḥ: wiles, expert in | asya = his: Maareecha's | bhānumat: having scintillation | gandharva pura sannibham: gandharva, [wilily] city, similar in shine | idam māyā mṛga rūpam kṛtam = this, vily, ġolden: Deer, form, is made - he assumed. |

TRANSLATION

"Maareecha is an expert in many wiles and he has now assumed the form of this Golden-Deer, oh, manly lion, which is not more than the scintillating city of Gandharva-s, a city of wiles, which any trickster can create to make-believe. [3-43-7]

PURPORT

The 'Gandharva-city' is the name given to a make-believe formation of a city-like structure in skies by magicians, and presently the magicians world over are making the apparent structures to disappear, rather than constructing one which is un-manifest.
VERSE 8

मृगो हि एवम् विधो रत्न विचित्रो न अस्ति राघव
जगत्याम् जगतीनाथ माया एषा हि न संशयः

mṛgo hi evam vidho ratna vicitro na asti rāghava
jagatyām jagatīnātha māyā eṣā hi na saṃśayaḥ

SYNONYMS

jagatī nātha rāghava: oh, world/earth, lord of, [such a] Raghava | evam vidhaḥ: this, kind of | mṛgaḥ: animal/deer | ratna: gemmed, gem studded | vi citraḥ [citritaḥ ]: verily, amazing [or, amazingly dappled animal] | jagatyām na asti hi: in world, non, existent, isn't it | eṣā māyā hi: this is, phantasm, truly | na samśayaḥ: no, doubt. |

TRANSLATION

"Oh, Raghava, this kind of amazing animal with gemlike dapples is nonexistent in the world, isn't it. Hence, oh, lord of the world, this is truly a phantasm. No doubt about it." So said Lakshmana to Rama. [3-43-8]

PURPORT

Here the timely provision of data by Lakshmana may be noticed. Rama is also aware of it, but Lakshmana is reminding him. Lakshmana cites even the name of Maareecha and by this, we can infer as to why Ravana chose Maareecha for this particular purpose. Because Maareecha has that extraordinary ability to lure and has a good record of wily accomplishments, Ravana chose him. Lakshmana has done his duty in presenting expedient data and it is up to Rama to analyse it. Rama argues on this point later in the chapter.
VERSE 9

एवम् ब्रुवाणम् काकुत्स्थम् प्रतिवार्य शुचि स्मिता
उवाच सीता संहृष्टा चद्मना हृत चेतना

evam bruvāṇam kākutstham prativārya śuci smitā
uvāca sītā saṃhṛṣṭā cadmanā hṛta cetanā

SYNONYMS

śuci smitā = one vith vhitely, smile: with a toothy smile | cadmanā [carmaṇā] hṛta cetanā: by cozenage, [by deerskin,] conjured, heart | sam hṛṣṭā: self-satisfied [with her own thinking] | sītā: such a Seetha | evam bruvāṇam kākutstham: this way, who is speaking, Kakutstha Lakshmana | prati vārya = in turn, on forestalling: on deterring | uvāca: spoke. |

TRANSLATION

While Lakshmana of Kakutstha-s is speaking thus, she who is self-satisfied as her heart is conjured by the cozenage, such a Seetha of a toothy smile deterred him and spoke. [3-43-9]

VERSE 10

आर्यपुत्र अभिरामो असौ मृगो हरति मे मनः
आनय एनम् महाबाहो क्रीडार्थम् नः भविष्यति

āryaputra abhirāmo asau mṛgo harati me manaḥ
ānaya enam mahābāho krīḍārtham naḥ bhaviṣyati

SYNONYMS

ārya putra: oh, son of noble | abhirāmaḥ asau mṛgaḥ: delightful, that, deer | me manaḥ harati: my, heart, stealing | mahābāhuḥ: oh, dextrous one | enam ānaya: that one [deer,] bring round | naḥ krīḍa artham [krīḍanakaḥ, krīḍanakam] bhaviṣyati: for us, for playing, [a plaything,] it will become. |

TRANSLATION

"Oh, nobleman's son, that delightful deer is stealing my heart, oh, dextrous one, bring it round, it will be our plaything. [3-43-10]

VERSE 11

इह आश्रम पदे अस्माकम् बहवः पुण्य दर्शनाः
मृगाः चरन्ति सहिताः चमराः सृमराः तथा

iha āśrama pade asmākam bahavaḥ puṇya darśanāḥ
mṛgāḥ caranti sahitāḥ camarāḥ sṛmarāḥ tathā

SYNONYMS

asmākam iha āśrama pade: of ours, here, in hermitage's, threshold | puṇya darśanāḥ: adorable [deer,] in manifestation | bahavaḥ: many | mṛgāḥ: animals | sṛmarāḥ tathā camarāḥ: Srimara deer, like that, Caamara-s | sahitāḥ caranti = collectively: in flocks and herds, move about. |

TRANSLATION

"Here in the threshold of our hermitage many animals with adorable manifestation are moving about in flocks and herds, say Caamara deer, like that Srimara deer. [3-43-11]

PURPORT

The chaamara is the kind of deer of species Bos grunniens and shrimara is a larger variety than chaamara.
VERSE 12

ऋक्षाः पृषत संघाः च वानराः किनराः तथा
विचरन्ति महाबाहो रूप श्रेष्ठा महाबलाः

ṛkṣāḥ pṛṣata saṃghāḥ ca vānarāḥ kinarāḥ tathā
vicaranti mahābāho rūpa śreṣṭhā mahābalāḥ

SYNONYMS

mahābāhuḥ: oh, dextrous one | rūpa śreṣṭhā: in form, excellent ones | vānarāḥ: monkeys | tathā kinarāḥ: likewise, Kinnara deer | pṛṣata sanghāḥ ca: spotted-deer, herds of, also | mahābalāḥ ṛkṣāḥ: great-mighty, bears | vi caranti: freely, moving. |

TRANSLATION

"Also the animals that are excellent in their form, say monkeys, are moving here. Likewise herds of Kinnara deer, spotted-deer, and even bears of great-might are freely moving here. [3-43-12]

PURPORT

Here the Kinnaraa-s are another kind of deer and not to be confounded with yaksha, gandharva, kinnaraa celestials.
VERSE 13

न च अस्य सदृशो राजन् दृष्ट पूर्वो मृगः मया
तेजसा क्षमया दीप्त्या यथा अयम् मृग सत्तमः

na ca asya sadṛśo rājan dṛṣṭa pūrvo mṛgaḥ mayā
tejasā kṣamayā dīptyā yathā ayam mṛga sattamaḥ

SYNONYMS

rājan: oh, king | ayam mṛga sattamaḥ: this, deer, the extraordinary one | yathā: as to how it is appearing | tejasā kṣamayā dīptyā: by brilliance, by meekness [tameness,] by lustre [of skin] | asya sadṛśaḥ mṛgaḥ: its, coequal, deer | mayā na dṛṣṭa pūrvaḥ = by me, not sīn, earlier: so far. |

TRANSLATION

"As to how this extraordinary deer is appearing, oh, king, by way of its brilliance, tameness, or by the lustre of its skin, I have not so far seen any coequal to this. [3-43-13]

VERSE 14

नाना वर्ण विचित्र अंगो रत्न भूतो मम अग्रतः
द्योतयन् वनम् अव्यग्रम् शोभते शशि संनिभः

nānā varṇa vicitra aṃgo ratna bhūto mama agrataḥ
dyotayan vanam avyagram śobhate śaśi saṃnibhaḥ

SYNONYMS

nānā varṇa vicitra angaḥ: diversely, coloured, amazingly, limbed | ratna bindu samācitaḥ: gemlike, dapples, dappled with | ratna bhūtaḥ: gemmed, completely | śaśi sannibhaḥ = mūn, like: in shine | a vyagram = not, hurriedly: nonchalantly | vanam dyotayan: forest, livening up | mama agrataḥ: my, before | śobhate: shining forth. |

TRANSLATION

"Diversely coloured, amazingly limbed, and spotted with gemlike dapples it is shining forth like a deer that is completely gemmy, and while nonchalantly moving before me it is enlivening the forest like the moon. [3-43-14]

VERSE 15

अहो रूपम् अहो लक्ष्मीः स्वर संपत् च शोभना
मृगो अद्भुतो विचित्रांगो हृदयम् हरति इव मे

aho rūpam aho lakṣmīḥ svara saṃpat ca śobhanā
mṛgo adbhuto vicitrāṃgo hṛdayam harati iva me

SYNONYMS

aho rūpam aho lakṣmīḥ: ah, [what a] form, ah, [what a] brilliance | svara sampat ca śobhanā: tonal, quality [bleat,] also, is beautiful | adbhutaḥ: wonderful | vicitra angaḥ mṛgaḥ: amazingly, limbed, deer | me hṛdayam harati iva: my, heart, stealing, as it were. |

TRANSLATION

"Ah, what a form, ah, what a brilliance, what a beautiful bleat! This amazingly limbed deer is wonderful, and this is stealing my heart, as it were. [3-43-15]

VERSE 16

यदि ग्रहणम् अभ्येति जीवन् एव मृगः तव
आश्चर्य भूतम् भवति विस्मयम् जनयिष्यति

yadi grahaṇam abhyeti jīvan eva mṛgaḥ tava
āścarya bhūtam bhavati vismayam janayiṣyati

SYNONYMS

mṛgaḥ: deer | jīvan eva: while living [alive and well] | tava grahaṇam abhyeti yadi: your, capture, draws in, if | āścarya bhūtam bhavati: surprise, causing, it will be | vismayam janayiṣyati: astonishment, creates. |

TRANSLATION

"It will be surprising if this deer draws into your capture alive and well, as it creates astonishment to one and all. [3-43-16]

VERSE 17

समाप्त वन वासानाम् राज्य स्थानाम् च नः पुनः
अंतःपुरे विभूषार्थो मृग एष भविष्यति

samāpta vana vāsānām rājya sthānām ca naḥ punaḥ
aṃtaḥpure vibhūṣārtho mṛga eṣa bhaviṣyati

SYNONYMS

eṣa mṛgaḥ: this, deer | samāpta vana vāsānām = for us: on completing, forest, dwelling | punaḥ rājya sthānām ca: again, in kingdom, when [we will be] staying, also | naḥ: for us | antaḥpure vibhūṣa arthaḥ = in palace: chambers, decoration, for the sake of - as a masterpiece | bhaviṣyati: it becomes. |

TRANSLATION

"When we return to kingdom on completing our dwelling in forest this deer becomes a masterpiece in palace-chambers for us. [3-43-17]

VERSE 18

भरतस्य आर्यपुत्रस्य श्वश्रूणाम् मम च प्रभो
मृग रूपम् इदम् दिव्यम् विस्मयम् जनयिष्यति

bharatasya āryaputrasya śvaśrūṇām mama ca prabho
mṛga rūpam idam divyam vismayam janayiṣyati

SYNONYMS

prabho: oh, lord | idam mṛga rūpam: this, deer's, form | bharatasya: to Bharata | āryaputrasya: to son of nobleman [you, Rama] | śvaśrūṇām: to mothers-in-law | mama ca: to me, also | divyam vismayam janayiṣyati: excellent, astonishment [jubilation,] creates. |

TRANSLATION

"Oh, lord, the form of this deer creates an excellent jubilation to Bharata, to you the son of the nobleman, to my mothers-in-law, and also to me in palace-chambers. [3-43-18]

VERSE 19

जीवन् न यदि ते अभ्येति ग्रहणम् मृग सत्तमः
अजिनम् नरशार्दूल रुचिरम् तु भविष्यति

jīvan na yadi te abhyeti grahaṇam mṛga sattamaḥ
ajinam naraśārdūla ruciram tu bhaviṣyati

SYNONYMS

nara śārdūla: oh, tigerly-man | mṛga sattamaḥ: deer, the best | jīvan: while living | te grahaṇam na abhyeti yadi: into your, capture, no, comes into, else if | ruciram ajinam tu bhaviṣyati = beautiful, dīrskin, on its part, vill be there: will be remnant with us. |

TRANSLATION

"Else if that best deer does not come into you capture while alive, oh tigerly-man, at the least its gorgeous deerskin will be remnant of it. [3-43-19]

VERSE 20

निहतस्य अस्य सत्त्वस्य जांबूनदमय त्वचि
शष्प बृस्याम् विनीतायाम् इच्छामि अहम् उपासितुम्

nihatasya asya sattvasya jāṃbūnadamaya tvaci
śaṣpa bṛsyām vinītāyām icchāmi aham upāsitum

SYNONYMS

śaṣpa bṛsyām: tender darbha grass-blades, on seat of | vinītāyām: overlaid | nihatasya asya sattvasya = killed, that, being's: of that killed deer | jāmbūnadamaya tvaci = in golden, skin: on the deerskin | upa āsitum: nearby [along with you,] to sit | aham icchāmi: I, wish to. |

TRANSLATION

"I wish to sit along with you on its golden deerskin, overlaying it on a seat of tender darbha grass-blades, in case the deer is felled. [3-43-20]

PURPORT

The seat of those that are under a vow is called bR^isii, vratiinaam aasanam bR^isii, ajina, carma, kR^ittiH : amara kosha 'A seat covered with darbha, the sacred grass, [and if available] a deerskin thereon.'
VERSE 21

कामवृत्तम् इदम् रौद्रम् स्त्रीणाम् असदृशम् मतम्
वपुषा तु अस्य सत्त्वस्य विस्मयो जनितो मम

kāmavṛttam idam raudram strīṇām asadṛśam matam
vapuṣā tu asya sattvasya vismayo janito mama

SYNONYMS

raudram: unruly [nagging] | idam kāma vṛttam = this sort of, independent behaviour: self-seeking | strīṇām: to women | a sadṛśam: not, befitting | matam: tradition says so | tu: but | asya sattvasya: its, that being's | vapuṣā: by beautiful body | mama vismayaḥ janitaḥ = to me, astoniśment: curiosity, is induced. |

TRANSLATION

"Tradition says that this sort of unruly self-seeking is unbefitting to women, yet that deer's beautiful body is inducing curiosity in me." Seetha said so to Rama and remained waiting for his reply. [3-43-21]

PURPORT

Seetha talked only this much and left the fulfilment of her indent to the discretion of Rama. There is neither demand nor compulsion to bring the deer in her talk. But we usually hear the telltale stories, bringing from some other texts, which say that Seetha pestered, nagged, and harassed Rama to get this deer. But nothing of that sort is evident from the dialogue given to her by Valmiki. She started to ask Rama with a suchiH smitaH 'a white smile, i.e., a toothy smile or a simpering smile' that too to deride the security guard, namely Lakshmana. These security personnel all over the world and in all situations and always forewarn the secured, and on the other hand, it is customary to the secured person to jump off the cordon of security, disdainful of the security measures. After all, human nature wants a free living. Thus, when Seetha is trying to jump off the cordon of security laid by Lakshmana, commentators say that she is said to have smiled scornfully. lakshmaNa vaakya shravaNa janita kopaa siitaa raamam eva aaha - dk 'with the anger generated on listening Lakshmana's words, Seetha spoke to Rama,' Whether Seetha is with kopa 'anger' or not, it is unsaid in the text.
VERSE 22

तेन कांचन रोम्णा तु मणि प्रवर शृंगिणा
तरुण आदित्य वर्णेन नक्षत्र पथ वर्चसा

tena kāṃcana romṇā tu maṇi pravara śṛṃgiṇā
taruṇa āditya varṇena nakṣatra patha varcasā

SYNONYMS

, 23a| kāncana romṇā [rūpeṇa]: by its, golden, hair [golden coat] | maṇi pravara śṛngiṇā = vhic has: sapphirine, excellent, horns | taruṇa āditya varṇena = tender, sun, in hue: complexion | nakṣatra patha varcasā = stars, pathvay [milky vay,] having resplendence: ambience | tena tu: by that reason, on its part | rāghavasya manaḥ api: Raghava's, heart, even | vismayam āgatam babhūva: awe, came over [struck,] it became. |

TRANSLATION

As for that deer's horns they vie with excellent sapphires, its golden coat with the glitter of tender sun, and its ambience with silver spots on coat with a milk way containing twinkling stars, and by that reason even Raghava's heart is awestruck when he saw it. [3-43-22, 23a]

PURPORT

According to this original text, Rama is more lured by the Golden Deer than Seetha, whereas later legends made Seetha a scapegoat. Rama too did not fancifully come under the lure but he got his own logistics to fall after the deer, which we come across in the following speeches of Rama. The word api 'even,' is a normal metrical filler at most times, but assumes importance at times. Here Rama is the all knowing and all deciding personality as depicted until now, and 'even' he is lured by the deer, say Maareecha's supernal trickery.
VERSE 23

एवम् सीता वचः श्रुत्वा दृष्ट्वा च मृगम् अद्भुतम्

evam sītā vacaḥ śrutvā dṛṣṭvā ca mṛgam adbhutam

SYNONYMS

b, 24| rāghavaḥ: Raghava | evam sītā vacaḥ śrutvā: in this way, Seetha's, words, on hearing | adbhutam [tam] mṛgam dṛṣṭvā ca: wondrous one, [that] deer, having observed, also | tena rūpeṇa lobitaḥ = by its, form, lured: amused | sītāyāḥ ca pracoditaḥ: by Seetha, even, motivated | hṛṣṭaḥ: delightedly | bhrātaram lakṣmaṇam vacaḥ uvāca: to brother, Lakshmana, word, spoke. |

TRANSLATION

In this way, hearing the words of Seetha and observing that wondrous deer Raghava is also amused by its form, and even motivated by Seetha in fetching it, he delightedly spoke this word to his brother Lakshmana. [3-43-23b, 24]

PURPORT

When Seetha placed her indent before Rama, Rama is speaking to Lakshmana, only to allow us to listen his strategy in going after the deer. atra mR^igayaa vyasana doShaan jaanan api raamo - lobhitaH ten ruupeNa - iti anayo uktayaa mahaa purusaanatra mR^igayaa vyasana doSaan jaanan api raamo - lobhitaH ten ruupeNa - iti anayo uktayaa mahaa puru//saanaam api bhavati vyasana anuruupatayaa buddhi vyaamoho bhavati iti suucitam - dk - 'here knowing well about the blemishes of hunting games, Rama is lured, ambitioned, hankered after etc. By these words it is suggested that even great people are beguiled for their inclination in such matters - Dharmaakuutam; asambhave hemamayasya jantoH tathaa api raamo lulubhe mR^igaaya | sabhaa parva - bhaarata - raamo hema mR^igam na vetti - - - dyuute bhraatR^i catuSTayam ca mahiSiim dharmaatmajo dattavaan | praayaH sat puruSo hi anartha samaye buddhyaa parityajyate - - praaciinaa 'even if it is impossible to have a golden deer, Rama is lured by it for his hunting game' Maha Bharata, sabhaa parva ; 'Rama, unable to distinguish illusory deer [went after it...] Yudhistar staked all his four brothers and his queen [in dice game...] thus even great people at inopportune times loose their brains,' an ancient saying.
VERSE 25

पश्य लक्ष्मण वैदेह्याः स्पृहाम् उल्लसिताम् इमाम्
रूप श्रेष्ठतया हि एष मृगो अद्य न भविष्यति

paśya lakṣmaṇa vaidehyāḥ spṛhām ullasitām imām
rūpa śreṣṭhatayā hi eṣa mṛgo adya na bhaviṣyati

SYNONYMS

lakṣmaṇa: Lakshmana | vaidehyāḥ ullasitām imām spṛhām paśya: Vaidehi's, enthused, this, delight, you see | saumitre: oh, Soumitri | adya rūpa śreṣṭhatayā hi: presently, by form's, by excellence, for sure | eṣaḥ mṛgaḥ: such a sort of, [other] deer | vane: forest | na bhaviṣyati: does not, exist | nandana uddeśe: in Nandana, places [gardens of Indra] | na: will not be there | caitraratha samśraye: in Caitraratha, adjoins of [of Kubera] | yaḥ asya samaḥ = vhic, to it, similar: deer | kaścit mṛgaḥ: some, deer | pṛthivyām kutaḥ = on earth, hov: how can there be. |

TRANSLATION

"Lakshmana, behold this enthusiastic delight of Vaidehi. Oh, Soumitri, presently no other deer indeed with such an excellent form exists in this forest. Or else, does it exist in Nandana Gardens of Indra - no, it cannot be there; in the adjoins of Caitraratha Gardens of Kubera - no, it will not be there, then how can there be some deer on earth which is similar to this! [3-43-25, 26]

VERSE 27

प्रतिलोम अनुलोमाः च रुचिरा रोम राजयः
शोभन्ते मृगम् आश्रित्य चित्राः कनक बिन्दुभिः

pratiloma anulomāḥ ca rucirā roma rājayaḥ
śobhante mṛgam āśritya citrāḥ kanaka bindubhiḥ

SYNONYMS

prati loma: upturned, hair | anu lomāḥ ca: down-turned, hair, also | rucirāḥ kanaka bindubhiḥ: with charming, golden, spots | citrāḥ roma rājayaḥ: amazing, hair, lines | mṛgam āśritya śobhante = dīr, abiding: embedded [on coat of deer,] are glittery. |

TRANSLATION

"Amazing are its hairlines with hair upturned at some places and down-turned at other, and the golden spots embedded on the coat of the deer are glittery. [3-43-27]

VERSE 28

पश्य अस्य जृंभमाणस्य दीप्ताम् अग्नि शिखोपमाम्
जिह्वाम् मुखात् निःसरंतीम् मेघात् इव शत ह्रदाम्

paśya asya jṛṃbhamāṇasya dīptām agni śikhopamām
jihvām mukhāt niḥsaraṃtīm meghāt iva śata hradām

SYNONYMS

jṛmbhamāṇasya asya mukhāt: while yawning, from its, from mouth | niḥ sarantīm = from mouth, out, floving: exserting | dīptām agni śikha upamām jihvām = flaring, fire, crests: tongue of fire, similar, at tongue | meghāt: from cloud | śata hradām = in hundred vays, vhic is floving: lightning | iva: as with | paśya: you see. |

TRANSLATION

"See at its tongue that is exserting from its mouth while it is yawning, which is similar to the flaring tongue of fire and to the lightning from a cloud. [3-43-28]

VERSE 29

मसार गल्वर्क मुखः शंख मुक्ता निभ उदरः
कस्य नाम अनिरूप्यः असौ न मनो लोभयेत् मृगः

masāra galvarka mukhaḥ śaṃkha muktā nibha udaraḥ
kasya nāma anirūpyaḥ asau na mano lobhayet mṛgaḥ

SYNONYMS

masāraḥ: sapphirine | gallarkaḥ: caSaka = mug-like, beaker-like | mukhaḥ: face | śankha muktā nibha udaraḥ: conch, pearl, in shine, paunch | a nirūpyaḥ: not, demonstrable inexplicable [its beauty] | asau mṛgaḥ: that, deer | kasya nāma manaḥ na lobhayet: whose, in name, heart, not, lures. |

TRANSLATION

"Its face is like a mug made up of sapphires, its paunch is pearly and conchoidal, and whose heart is it that will not lured for this deer with an inexplicable beauty. [3-43-29]

VERSE 30

कस्य रूपम् इदम् दृष्ट्वा जांबूनदमय प्रभम्
नाना रत्नमयम् दिव्यम् न मनो विस्मयम् व्रजेत्

kasya rūpam idam dṛṣṭvā jāṃbūnadamaya prabham
nānā ratnamayam divyam na mano vismayam vrajet

SYNONYMS

jāmbū nadamaya prabham: golden, in glitter | nānā ratnamayam = numerously, bejevelled: as it were | divyam: astounding | idam rūpam dṛṣṭvā: this, look, on seeing | kasya manaḥ vismayam na vrajet: whose, mind, into astonishment, not, transported. |

TRANSLATION

"On seeing at this astounding look of the deer which is golden in glitter and bejewelled numerously as it were, whose heart is it that will not be transported into astonishment. [3-43-30]

VERSE 31

मांस हेतोः अपि मृगान् विहारार्थम् च धन्विनः
घ्नन्ति लक्ष्मण राजानो मृगयायाम् महावने

māṃsa hetoḥ api mṛgān vihārārtham ca dhanvinaḥ
ghnanti lakṣmaṇa rājāno mṛgayāyām mahāvane

SYNONYMS

lakṣmaṇa: oh, Lakshmana | rājānaḥ mahā vane mṛgayāyām: kings, in great, forests, in games of hunting | māmsa hetoḥ api: flesh, for the sake of, even | dhanvinaḥ [dhanvanaḥ]: archers [of bows, or, to use bows in sport, archery] | vihāra artham ca: sporting, for purpose of, also | mṛgān ghnanti: deer, they kill. |

TRANSLATION

"Kings pursuing games of hunting in great forests, oh, Lakshmana, will be felling deer either for the sake of flesh, or just for the purpose of sporting archery. [3-43-31]

VERSE 32

धनानि व्यवसायेन विचीयन्ते महावने
धातवो विविधाः च अपि मणि रत्न सुवर्णिनः

dhanāni vyavasāyena vicīyante mahāvane
dhātavo vividhāḥ ca api maṇi ratna suvarṇinaḥ

SYNONYMS

mahāvane: in great-forests | vyavasāyena: exerting themselves | dhanāni: riches [forest produce] | maṇi ratna suvarṇinaḥ: jewels, gemstones, gold containing [gold gravel] | vividhāḥ dhātavaḥ ca api: ores, many, also, even | vi cīyante: by far, they will be amassing. |

TRANSLATION

"And exerting themselves in great forests they by far amass forest produce, ores, jewels, gemstones and the gravel of gold. [3-43-32]

PURPORT

'And this deer is also the produce of this forest, as such hunting this for taming or tanning is befitting to us, as we are princes.' One should not 'exert oneself,' or 'amass' forest produce even if he is a king, but collect it casually without looting it.
VERSE 33

तत् सारम् अखिलम् नॄणाम् धनम् निचय वर्धनम्
मनसा चिन्तितम् सर्वम् यथा शुक्रस्य लक्ष्मण

tat sāram akhilam nṝṇām dhanam nicaya vardhanam
manasā cintitam sarvam yathā śukrasya lakṣmaṇa

SYNONYMS

lakṣmaṇa: oh, Lakshmana | akhilam tat sāram: all, that, the best | dhanam: wealth [forest produce] | nṝṇām: for humanly kings | manasā cintitam: in mind, that which is thought | sarvam: everything | śukrasya yathā: Shukra's, as with | nicaya vardhanam: treasury-filling. |

TRANSLATION

"Everything of that wealth from forest produce will be filling the treasuries of kings, like the speculated objects filling the entire treasury of Shukra just by his thinking of them in his mind. [3-43-33]

PURPORT

Whatever object Shukra thinks wilfully, it becomes a reality, filling his treasury. So also, whatever objects the kings desire they come to reality through forest produce. This is a puranic/ legendary saying which Rama is quoting. Or, as contained in Maha Bharata, Udyoga Parva, Suparna-Narada discourse: manuShyebhya samaadatte shukraH cintaa aarjitam dhanam 'the pipedreams, [the unattainable or fanciful hopes or schemes,] of people fill up the coffers of Shukra.' Or, dhaninaam kosha vardhanam dhanam saaram 'for rich people [like kings, merchants,] coffer, filling, wealth, i.e., the forest produce is the best.' 'The forest produce is the best wealth for enriching the coffers of the kings for maintenance of kingdom, and for other rich people it is for trade etc.' Hence, this deer, or its deerskin is saaram 'an excellent gift' to be taken to Ayodhya on our return.' Rama's saying is interpreted in this way giving a high priority to forest produce.
VERSE 34

अर्थी येन अर्थ कृत्येन संव्रजति अविचारयन्
तम् अर्थम् अर्थ शास्त्रज्ञः प्राहुः अर्थ्याः च लक्ष्मण

arthī yena artha kṛtyena saṃvrajati avicārayan
tam artham artha śāstrajñaḥ prāhuḥ arthyāḥ ca lakṣmaṇa

SYNONYMS

lakṣmaṇa: oh, Lakshmana | arthī: an aspirant | yena artha kṛtyena: by which, aspirational, activity | a vicārayan: without, discrimination [unhesitatingly] | sam vrajati: verily, scurries for | tam = that alone: that target | artha śāstrajñaḥ = finance, science, knovers of: financial experts | arthyāḥ: who have reaped riches, financially-well people | ca: they too | artham = that is the vorthvhile: wealth | pra ahuḥ = they: well, say, well-said - lauded by them. |

TRANSLATION

"The financial experts and the other financially well-off people say that with which aspirational activity an aspirant unhesitatingly scurries and achieves it, that achieved target alone is lauded to be worthwhile, or, as real wealth. [3-43-34]

PURPORT

To support his argument that bringing the Golden Deer shall not become a pipedream but it shall occur in reality, Rama is substantiating with this statement. This is called apuurva vastu sekaraNa 'collection of valuable objects' which is a fashion to anyone, especially to kings. Then Lakshmana may further insist 'even then you shall not go, it is a fanciful deer/demon,' for which Rama is saying 'getting the un-gettable itself is worthwhile.'
VERSE 35

एतस्य मृग रत्नस्य परार्ध्ये कांचन त्वचि
उपवेक्ष्यति वैदेही मया सह सुमध्यमा

etasya mṛga ratnasya parārdhye kāṃcana tvaci
upavekṣyati vaidehī mayā saha sumadhyamā

SYNONYMS

su madhyamā = vell, vaisted one: comely Seetha | vaidehī: Vaidehi | etasya mṛga ratnasya: that this [such a,], deer, gem of a | parārdhye kāncana tvaci: on invaluable, golden, skin | mayā saha: me, along with | upa vekṣyati [upa viśṣṭ]: nearby, will be sitting. |

TRANSLATION

"This comely Vaidehi will be sitting on that invaluable golden skin of that gem of a deer along with me. [3-43-35]

PURPORT

Rama is not primarily bothered to tame the Golden Deer by declaring about its skin and its usage at this juncture. This skin alone is the 'laudable wealth' 'worthwhile object' and a 'masterpiece.'
VERSE 36

न कादली न प्रियकी न प्रवेणी न च अविकी
भवेत् एतस्य सदृशी स्पर्शनेन इति मे मतिः

na kādalī na priyakī na praveṇī na ca avikī
bhavet etasya sadṛśī sparśanena iti me matiḥ

SYNONYMS

sparśanena = by vay of [soft: ] touch of skin - now assessed by seeing | kādalī = k͟hadali's skin: variety of deer | etasya sadṛśī na bhavet: to this, matching, not, it becomes | priyakī: Priyaki's skin | na: not | praveṇī: Praveni's skin | avikī: Avi's skin -a breed of sheep | iti me matiḥ: thus, is my, thinking. |

TRANSLATION

"I think the skin of Kadali deer, or of Priyaki deer, or of Praveni deer, or as a matter of fact the skins of best breed of deer or sheep will not be match to the deerskin of this deer, insofar as the soft-touch is concerned. [3-43-36]

PURPORT

Kadali, Priaki and Avi are the names of breed of deer that yield best deerskins. It is said in amara kosha: kadalii kandalii ciinaH ca camuuru priyakaH; amii ajina yonayaH; avayaH shaila meSa arka Kadali is the deer with white stripes on its neck that lives in a big burrows. Priyaki will have thick brown and black hair and these yield the best and soft deerskin for sitting. AviH is the sheep in breed. The word Praveni may perhaps not of a breed of deer as said in amara kosha: aiNeya meNyaaH carmaadyameNaH aiNam ubhe triSu Thus it conveys the meaning aiNeya, the best deer belonging to doe, and aiNa, belonging to buck. Some take this praveNi as a separate breed whose dictionary meaning is completely different than that of deer.
VERSE 37

एष चैव मृगः श्रीमान् यः च दिव्यो नभः चरः
उभौ एतौ मृगौ दिव्यौ तारामृग महीमृगौ

eṣa caiva mṛgaḥ śrīmān yaḥ ca divyo nabhaḥ caraḥ
ubhau etau mṛgau divyau tārāmṛga mahīmṛgau

SYNONYMS

śrīmān eṣa mṛgaḥ ca eva: magnificent one, this, deer, also, thus | nabhaḥ caraḥ: in sky, moving [deer] | yaḥ ca divyaḥ: which, also, best one | divyau etau: divine, these two | tārā mṛga = in stars, dīr: in stellar region, i.e., in Orion or in moon | mahī mṛgau: on earth, deer | ubhau mṛgau: [only these] two, [are the divine] deer. |

TRANSLATION

"Only two divine deer are there, this magnificent deer on earth, and the other that moves in skies remaining in stellar region. [3-43-37]

PURPORT

The deer in skies is taken in two ways; one, the deer in the moon and the other, the Orion constellation, mR^iga shiirSa, mR^iga shira 'deer, as its head,' i.e., the deer-like stars in the head of Orion, where East takes this Orion as the 'hunted' and West takes it as the 'hunter', in which 'hunting' is common. And Rama wants to hunt down the reality of the deer. But Lakshmana may still insist saying, 'maybe, only these two deer are the unavailable objects. We cannot leap up to skies to catch hold of those deer-like stars, or the deer in the moon. Equally this tricky deer on earth is uncatchable. Thereby getting its skin is also that dreamy.' For this Rama explains his duty in his next course of action, viz., killing the demon.
VERSE 38

यदि वा अयम् तथा यत् माम् भवेत् वदसि लक्ष्मण
माया एषा राक्षसस्य इति कर्तव्यो अस्य वधो मया

yadi vā ayam tathā yat mām bhavet vadasi lakṣmaṇa
māyā eṣā rākṣasasya iti kartavyo asya vadho mayā

SYNONYMS

lakṣmaṇa: oh, Lakshmana | eṣā rākṣasasya māyā iti: this is, demon's, wizardry, thus | mām yat vadasi: to me, what, you told | tathā ayam bhavet: that way, this, results in, [wizardry of demon] | yadi vā = if, else: even then - if he is a demon | mayā asya vadhaḥ kartavyaḥ [bhavet]: by me, its [deer/ demon's,] killing, is the duty [that results in |

TRANSLATION

"You are telling me that 'this is the wizardry of the demon.' Even then, Lakshmana, if this results in that way as a demon's wizardry, my duty also results in the elimination of that deer. [3-43-38]

VERSE 39

एतेन हि नृशंसेन मारीचेन अकृत आत्मना
वने विचरता पूर्वम् हिंसिता मुनि पुंगवाः

etena hi nṛśaṃsena mārīcena akṛta ātmanā
vane vicaratā pūrvam hiṃsitā muni puṃgavāḥ

SYNONYMS

[yadi: if this is Maareecha, by him] | nṛśamsena: by heinous one | akṛta ātmanā hi: by vicious, souled one, indeed | vane vicaratā: in forest, on the prowl | etena mārīcena: by such, Maareecha | pūrvam muni pungavāḥ himsitāḥ: earlier, sages, eminent, are tortured. |

TRANSLATION

"If this deer is Maareecha, this heinous and vicious-souled demon has indeed tortured many eminent sages earlier when was on the prowl in the forests, thus he is eliminable. [3-43-39]

VERSE 40

उत्थाय बहवो अनेन मृगयायाम् जनाधिपाः
निहताः परम इष्वासाः तस्मात् वध्यः तु अयम् मृगः

utthāya bahavo anena mṛgayāyām janādhipāḥ
nihatāḥ parama iṣvāsāḥ tasmāt vadhyaḥ tu ayam mṛgaḥ

SYNONYMS

anena: by him | utthāya: uprising [rising against, rebelliously] | mṛgayāyām: in game of hunting | bahavaḥ parama iṣvāsāḥ: many, excellent, bow wielders [archers] | janādhipāḥ: kings | nihatāḥ: were killed | tasmāt tu: for that reason, at least | ayam mṛgaḥ vadhyaḥ: this, deer/beast, is eradicable. |

TRANSLATION

"He rebelliously killed many kings who are excellent archers while they were in hunting games, at least for that reason this bestial monster is eradicable. [3-43-40]

PURPORT

The last word in second foot mR^iga is also identifiable with 'beast' thus a bestial monster.
VERSE 41

पुरस्तात् इह वातापिः परिभूय तपस्विनः
उदरस्थो द्विजान् हन्ति स्व गर्भो अश्वतरीम् इव

purastāt iha vātāpiḥ paribhūya tapasvinaḥ
udarastho dvijān hanti sva garbho aśvatarīm iva

SYNONYMS

purastāt iha vātāpiḥ: earlier, here, Vaataapi [demon] | tapasvinaḥ paribhūya: holding in contempt, ascetics | udara sthaḥ: in stomach, staying | aśvatarīm: of a mare | sva garbhaḥ iva: one's own, womb, [mother's,] as with | dvijān hanti: Brahmans, he used to kill. |

TRANSLATION

"Demon Vaataapi who held ascetics in contempt was here earlier, and staying in the stomachs of Brahmans he used to come out by ripping their stomachs open and thus he was killing Brahmans, like a mare-calf killing its own mother at its time of birth by ripping the womb of its own mother. [3-43-41]

PURPORT

The legend of Vaataapi is said in detail in chapter 11 of this Aranya Kanda when Rama and others were going to Agastya's hermitage.
VERSE 42

स कदाचित् चिरात् लोभात् आससाद महामुनिम्
अगस्त्यम् तेजसा युक्तम् भक्ष्यः तस्य बभूव ह

sa kadācit cirāt lobhāt āsasāda mahāmunim
agastyam tejasā yuktam bhakṣyaḥ tasya babhūva ha

SYNONYMS

saḥ: he Vaataapi | cirāt: after some time | kadācit: on one occasion | lobhāt: avariciously | tejasā yuktam: effulgence, one endowed with | mahā munim agastyam: great-saint Agastya | āsasāda: obtained | tasya: to him, to Agastya | bhakṣyaḥ babhūva = an eatable, he became: demon became | ha: actually. |

TRANSLATION

"On one occasion after some time, that Vaataapi avariciously obtained that great-saint and the one who is endowed with effulgent, namely Agastya, as an eatable, but actually that demon has became an eatable to the sage. [3-43-42]

VERSE 43

समुत्थाने च तत् रूपम् कर्तु कामम् समीक्ष्य तम्
उत्स्मयित्वा तु भगवान् वातापिम् इदम् अब्रवीत्

samutthāne ca tat rūpam kartu kāmam samīkṣya tam
utsmayitvā tu bhagavān vātāpim idam abravīt

SYNONYMS

sam utthāne = in the matter of getting up: demon's coming out from the stomach of the sage | tat rūpam kartu kāmam: that, aspect, [demon's aspect,] to make [when trying to renew demon's form,] when demon was intending to | bhagavān samīkṣya = god: godly saint Agastya, on observing | tam utsmayitvā tu: him [at demon,] [with a scornful] smile, but | vātāpim idam abravīt: to Vaataapi, this, spoke. |

TRANSLATION

"On observing the demon Vaataapi who is trying to assume his original form of demon in order to come out of his stomach, that godly saint Agastya spoke this to Vaataapi with a scornful smile. [3-43-43]

VERSE 44

त्वया अविगण्य वातापे परिभूताः च तेजसा
जीव लोके द्विज श्रेष्ठाः तस्मात् असि जराम् गतः

tvayā avigaṇya vātāpe paribhūtāḥ ca tejasā
jīva loke dvija śreṣṭhāḥ tasmāt asi jarām gataḥ

SYNONYMS

vātāpe: oh, Vaataapi | jīva loke = somatic, vorld: on earth, in this world | dvija śreṣṭhāḥ: in Brahmans, the best ones | tvayā: by you | avigaṇya = a vi gaṇya = not, verily, counting: without taking into account - disregarding irreverently | tejasā ca: by [your] might, also | pari bhūtāḥ = insulted: blasphemed, killed | tasmāt jarām gataḥ asi: therefore, into digestion, gone, you are you are digested by me. |

TRANSLATION

" 'Oh, Vaataapi, you have irreverently eradicated the best Brahmans in this world owing to your might, therefore I have assimilated you.' So said sage Agastya to Vaataapi. [3-43-44]

VERSE 45

तत् एतत् न भवेत् रक्षो वातापिः इव लक्ष्मण
मत् विधम् यो अतिमन्येत धर्म नित्यम् जितेन्द्रियम्

tat etat na bhavet rakṣo vātāpiḥ iva lakṣmaṇa
mat vidham yo atimanyeta dharma nityam jitendriyam

SYNONYMS

, 46a| lakṣmaṇa: oh, Lakshmana | vātāpiḥ iva: Vaataapi, as with | etat tat = this, that: such a | rakṣaḥ = demon: Maareecha | na bhavet: not, will be there | yaḥ = vhic: demon | dharma nityam: righteousness, one who is always abiding | jitendriyam: self-controlled one | mat vidham: one who is of my, kind of | ati manyeta [ava manyeta] = lovly, regards: disregards | ayam mā gataḥ: he, me, on getting at [confronting, if he provokes] | agastyena vātāpiḥ iva: by Agastya, Vaataapi, as with | hataḥ bhavet: killed, he will be. |

TRANSLATION

"Lakshmana, such a demon who is like Vaataapi will not be there any more. He who disregards someone of my kind, who always abides in righteousness and who is self-controlled, such a demon will be eliminated as sage Agastya has eliminated demon Vaataapi, if that demon happens to get at me. [3-43-45, 46a]

VERSE 46

इह त्वम् भव संनद्धो यंत्रितो रक्ष मैथिलीम्

iha tvam bhava saṃnaddho yaṃtrito rakṣa maithilīm

SYNONYMS

b, 47a| raghunandana = oh, ṟaghu's, descendent: Lakshmana | tvam iha sannaddhaḥ bhava: you, here, preparedly, you be [stay here] | yantritaḥ maithilīm rakṣa: attentively, Maithili, you safeguard | asmākam yat kṛtyam: = of our, which, enterprise is there | asyām āyattam: in her, founded. |

TRANSLATION

"Oh, Lakshmana, the descendent of Raghu, you stay here in all preparedness and guard Maithili steadfastly, whatever enterprise of ours is there that is founded in her. [3-43-46b, 47a]

PURPORT

The first foot 'she is the basis of our mission' is a debated expression. Their mission is to eliminate Ravana. Seetha as Vedavati, an earlier incarnation of Goddess Lakshmi, vows to eliminate Ravana when she comes to earth as Seetha. Then Rama should have said 'look Lakshmana, our task is to kill Ravana, for that Ravana has to kidnap Seetha, and to make that kidnapping possible do not guard her.' Can he say so? Neither Rama, nor any ordinary husband can say so. Then this predictive sentence becomes self-contrary. Contrariwise, taking some concessions of grammar, because most of Ramayana is un-Paninian, Rama is indirectly hinting Lakshmana that something is immanent, because 'after the elimination of demons like Khara, Duushana nothing drastic has happened, but a queer deer has come, and thus something may now happen.' Then, if this asyaam is given to kartavyam 'the enterprise' as tasmin then the connection is: asmaakam yat kR^ityam asyaam [tasmin] aayattam asaama 'for us, which, enterprise is there, in that, circumspect, we shall be' 'Which enterprise is there for us individually, in that we both shall conduct separately and circumspectly, and you do your job of guarding Seetha and I mine in bringing the deer or its skin, duly eliminating that conjuring demon.' In such a case, the blemish soothsaying or prophesising will not occur to Rama, in saying 'Seetha as the pivotal character is to be kidnapped by Ravana' etc. In fact, Rama is the person who is more beguiled by the deer.
VERSE 47

अहम् एनम् वधिष्यामि ग्रहीष्यामि अथवा मृगम्

aham enam vadhiṣyāmi grahīṣyāmi athavā mṛgam

SYNONYMS

b, 48a| saumitre: oh, Soumitri | aham enam mṛgam grahīṣyāmi: I wish to catch, I, this, deer, athavaa = if not | vadhiṣyāmi: wish to kill | mṛgam ānayitum: deer, to fetch | drutam: forthwith | yāvat gacchāmi: I will go. |

TRANSLATION

"I wish to catch this deer, Soumitri, if not I will kill it, and I will be going forthwith to fetch the deer. [3-43-47b, 48a]

VERSE 48

पश्य लक्ष्मण वैदेहीम् मृग त्वचि गताम् स्पृहाम्

paśya lakṣmaṇa vaidehīm mṛga tvaci gatām spṛhām

SYNONYMS

b, 49a| lakṣmaṇa: oh, Lakshmana | mṛga tvaci gatām spṛhām: on deer, skin, reached [overtaken by,] one with such a percept | vaidehīm paśya: at Vaidehi | pradhānayā tvacā hi: = by distinctiveness of [strangeness of,] deerskin, indeed | eṣa mṛgaḥ adya na bhaviṣyati = this, dīr, nov, not, vill be there: survives. |

TRANSLATION

"Lakshmana, see how Vaidehi's percept is overtaken by deerskin. Indeed by the strangeness of its skin that deer must be a mysterious being, hence, it will not survive now. [3-43-48]

VERSE 49

अप्रमत्तेन ते भाव्यम् आश्रमस्थेन सीतया

apramattena te bhāvyam āśramasthena sītayā

SYNONYMS

b, 50| lakṣmaṇa: oh, Lakshmana | āśramasthena: staying in hermitage | te: to you [by you] | sītayā: with Seetha | apramattena bhāvyam = vigilantly, think out: apply yourself | pṛṣatam: spotted deer | ekena sāyakena: with one, arrow | aham yāvat nihanmi: I will, kill | hatvā etat carma ca ādāya: on killing, that, skin, also, on taking | [tāvat] śīghram eṣyāmi: [so soon,] quickly, comeback. |

TRANSLATION

"Oh, Lakshmana, apply yourself vigilantly while staying in hermitage along with Seetha. So soon as I go I will be felling that spotted deer with one arrow and returning quickly. [3-43-49b, 50]

PURPORT

The ambiguity is whether Rama is going for the deer, or deerskin, or for the latent demon. He is going for the deer epically, for the memento of deerskin to Seetha as a hero of the epic, and for the demon in deer, according to mythology.
VERSE 51

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे त्रि चत्वारिंशः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe tri catvāriṃśaḥ sargaḥ

SYNONYMS

lakṣmaṇa: oh, Lakshmana | maithilīm: Maithili | prati gṛhya = vell, taking: taking care for | prati kṣaṇam: every, spilt-second | sarvataḥ eva: from everywhere, thus | śankitaḥ: remaining suspicious | pradakṣiṇena atibalena pakṣiṇā: forthright, formidable, with bird | buddhimatā jaṭāyuṣā ca: with sagacious [fatherly bird,] with Jatayu, also | a pramattaḥ = vithout, lakṣity: watchfully | bhava: you shall be. |

TRANSLATION

"Oh, Lakshmana, you be here taking care of Maithili along with the forthright, formidable and fatherly bird Jatayu, and be watchful and suspicious from everywhere and every split-second." Thus Rama spoke to Lakshmana and started to go after the deer [3-43-51]

PURPORT

Poor Seetha, she could not romanticise the Golden Deer better than Rama. Then it may be asked 'what is the necessity for Rama to romanticise and compare it to the skyey star-deer and others. Is it for the deer or for the deerskin?' This is the unanswered question. 'It is for the deer alone but not its skin,' said so in reply by some. If it were to be for the deerskin, from the view point of Rama, he could have shot his arrow from where he is standing, which arrow miraculously pierces any terrain, kills the deer, and safely comes back into his quiver, as in the case of showing his prowess to Sugreeva. Otherwise, Rama should have turned down the request of Seetha, as he did in the ninth chapter of this Aranya Kanda, when she was saying: 'where that weapon? Where this forest? Where the principles of Kshatriya? And where is the sageness? All this is inconsistent... By us, let the laws of the land be esteemed...' as at 3-9-27. When kings come into such a sort of allurement, many wise men quote this instance of Rama's going after the deer as a reminder to them, as in Maha Bharata. "Impossible is the birth of a Golden Deer, even then Rama is lured, if time is perilous, even the best man's brain deranges.' Fate harasses the faculty, faculty cannot harass the fate, even the cleverest Rama, went after the Golden Deer. Unborn it was, none has seen yet, nor mentioned about it, such is the mirage of Rama. Parlous time causes perilous percipience. Hence Rama's going after the deer is for the deerskin, on one count, and for the deer itself, on the other as affirmed by Lakshmana because Lakshmana never says untruth. This Maareecha is recurrently falling after Rama. Once an accident, twice a coincidence, but thrice... a habituation... and it become habitual for Maareecha to dare Rama. Hence, Rama has to do something to Maareecha, permanently. The other view according to puranic/mythological sayings is that god endows whatever you seek. But that god alone says: 'Seek you will get it, but seek not by the extrinsic values of objects.' This saying has it counterpart at: 'Every one that asketh receiveth; and he that seeketh findeth.' St Matthew, p[Ch. 7, v. 8] The Bible. But 'seek something within the nature, according to your nature... but not the supernatural... for eyes belie the nature of objects...' is the essence here. He/she who seeks beyond means will have to suffer, either by getting it or devoid of it. This is said in innuendo at 3-43-33, that 'the results of pipedreams fill the coffers of Shukra.' Further, because parlous time has come to Rama and Seetha, epically, providentially, and episodically, Rama has to move away from Seetha. While going after the deer, Rama says much to Lakshmana about the security to Seetha and also informs him that 'she is pivotal to our mission.' He did not say these many farewells when sending Seetha and Lakshmana for hiding in a cave at the time of elimination Khara, Duushana, and the other fourteen thousand demons. At one time Rama spared Maareecha's life in the forest of Tataka while guarding Vishwamitra's ritual, only to cause Maareecha to come now. As such, Rama has to go after Maareecha. Besides, Seetha or Goddess Lakshmi will let none killed in her presence.