Valmiki Ramayana - Chapter 5

Chapter 5

Aranya Kanda - Book Of Forest

हत्वा तु तम् भीम बलम् विराधम् राक्षसम् वने
ततः सीताम् परिष्वज्य समाश्वास्य च वीर्यवान्

hatvā tu tam bhīma balam virādham rākṣasam vane
tataḥ sītām pariṣvajya samāśvāsya ca vīryavān

SYNONYMS

vīryavān: courageous Rama | bhīma balam rākśasam tam virādham vane hatvā: stupendously, mighty, demon, that, Viradha, in forest, on killing | tataḥ sīthām pariśvajya: then, Seetha, on embracing | samāsvāsya ca: comforting her, also | dīpta tejasam bhrātaram lakśmanam abravīt: to one beaming, with resplendence, to brother, to Lakshmana, said. |

TRANSLATION

After killing that stupendously mighty demon Viradha in forest, then Rama comfortingly embraced Seetha, and spoke to his brother Lakshmana who is beaming forth with resplendence. [3-5-1]

VERSE 2

कष्टम् वनम् इदम् दुर्गम् न च स्मो वन गोचराः

kaṣṭam vanam idam durgam na ca smo vana gocarāḥ

SYNONYMS

b, 3a| idam dur gam vanam kaṣṭam: this, impassable, forest, is causing difficulties | na ca vana gocarāḥ smaḥ: not, also, forest inhabitants, we are | śīghram tapaḥ dhanam śarabhangam abhi gacchāmahe: quickly, in ascesis, wealthy, to Sharabhanga, we will go. |

TRANSLATION

"Difficult is this impassable forest, nor we are forest inhabitants either... let's go quickly to that ascetically rich sage Sharabhanga..." [3-5-2b, 3a]

VERSE 3

आश्रमम् शरभन्गस्य राघवो।अभिजगाम ह

āśramam śarabhangasya rāghavo|abhijagāma ha

SYNONYMS

b, 4| rāghavaḥ śarabhangansya āśramam abhijagāma ha: Rama, of Sharabhanga, to hermitage, approached, indeed | tasya deva prabhāvasya: one who has divine, effect | tapasā: by ascesis | bhāvita ātmanaḥ: purified, soul | tasya śarabhangasya samīpe mahat adbhutam dadarśa: at his, [hermitage's,] nearby, great, wonder, has seen. |

TRANSLATION

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

VERSE 5

विभ्राजमानम् वपुषा सूर्य वैश्वानर प्रभम्
रथ प्रवरम् आरूढम् आकाशे विबुध अनुगम्

vibhrājamānam vapuṣā sūrya vaiśvānara prabham
ratha pravaram ārūḍham ākāśe vibudha anugam

SYNONYMS

, 6, 7a| āakāśe: in sky | ratha pravaram ārūḍham: chariot, the great, mounted on | a samspṛśantam vasudhām: without, touching, earth | vibudha vapuśā vibhrājamānam: with body, radiant | sūrya vaiśvanara prabham: Sun, Fire, in radiance | anugam: divinities, attending him | sam prabha ābharaṇam: one who has greatly, brilliant, ornaments | vi rajaḥ ambara dhāriṇam: without, dirt [spotless,] cloths, clad in | tat vidhiaḥ eva: that, sort of, only | bahubhiḥ: many more | pūjamānām mahātmabhiḥ: adored, by great souls | devam vibudha īśvaram dadarśa: lord of three worlds, Indra, is seen. |

TRANSLATION

Rama has seen Indra, the lord of three worlds, with a radiant body that has the coupled radiance of Sun and Fire, mounted on a great chariot that does not touch the earth, wearing greatly brilliant ornaments and attired in spotless dress, while the other divinities are attending, and many more selfsame great-souls are worshipping him. [3-5-5, 6, 7a]

VERSE 7

हरितैः वाजिभिर् युक्तम् अंतरिक्ष गतम् रथम्

haritaiḥ vājibhir yuktam aṃtarikṣa gatam ratham

SYNONYMS

b, 8| tasya a dūrataḥ haritaiḥ vājibhiḥ yuktam: his, not, distantly [very nearby,] green, horses, yoked with | taruṇa āditya sannibham: noontime, sun, like in shine | pāṇḍūra abhra ghana prakhyam: white, clouds, cluster, similar to | candra maṇḍala sannibham: moon's, sphere, akin to | antarikśa gatam ratham: in firmament, traversing, chariot [of Indra] [raamaH] dadarsha = Rama, saw. |

TRANSLATION

Rama saw at his very nearby a chariot yoked with green horses that traverses in firmament, which in its splendour is either like the noontime sun, or a cluster of silver clouds, or like the silvern sphere of the moon. [3-5-7b, 8]

VERSE 9

अपश्यत् विमलम् छत्रम् चित्र माल्य उपशोभितम्
चामर व्यजने च अग्र्ये रुक्म दण्डे महाधने

apaśyat vimalam chatram citra mālya upaśobhitam
cāmara vyajane ca agrye rukma daṇḍe mahādhane

SYNONYMS

TRANSLATION

He saw the stainless parasol of Indra, marvellously garlanded and shining forth, and the exemplary and invaluable royal fanning instruments with golden handles, which two best female celestials are handling and fanning at Indra's head sides with them. [3-5-9, 10a]

PURPORT

Comment: The royal umbrella and fanning instruments of Hindu order are of particular type, in comparison with their European counterparts. These chamara instruments will be made from the bushy long, silver-white hair of chamara animal, a Himalayan beast, [Bos grunniens] and the hair will be studded into a golden or silver handle. These are not for actual air circulation but they are royal insignias.

VERSE 10

गन्धर्व अमर सिद्धाः च बहवः परम ऋषयः

gandharva amara siddhāḥ ca bahavaḥ parama ṛṣayaḥ

SYNONYMS

b, 11a| gandharva amara siddhās ca: gandharva-s, amara-s, siddha-s, [the celestial beings,] also | bahavaḥ parama ṛśayaḥ: many, great, sages | antarikśa gatam devam: in firmament, staying, deity [ Indra] | gīrbhiḥ agryābhiḥ aiḍayan: with hymns, best ones, extolling. |

TRANSLATION

And the celestials like gandharva-s, amara-s, siddhaa-s and very many great sages as well are extolling Indra who is abiding in firmament. [3-5-10b, 11a]

VERSE 11

सह संभाषमाणे तु शरभंगेन वासवे

saha saṃbhāṣamāṇe tu śarabhaṃgena vāsave

SYNONYMS

TRANSLATION

On seeing Indra speaking there to sage Sharabhanga, Rama spoke to Lakshmana. [3-5-11b, 12a]

VERSE 12

रामो।अथ रथम् उद्दिश्य भ्रातुर् दर्शयत अद्भुतम्

rāmo|atha ratham uddiśya bhrātur darśayata adbhutam

SYNONYMS

atha: then | ratham uddiśya: then, chariot, on pointing out | adbhutam lakśmanāya pradarśayan: his amazement, to Lakshmana, on showing | arciṣmantam śriyā juṣṭam adbhutam: effulgence, auspiciousness, included, wonderful | pratapantam iva ādityam: highly luminous, like, the Sun | antarikśa gatam ratham: in firmament, abiding, that chariot | paśya: you see. |

TRANSLATION

Rama then on pointing out the chariot expressed his own amazement saying, "Lakshmana see this wonderful chariot that includes effulgence and auspiciousness as well, and that abides in firmament, and highly luminous like the Sun... [3-5-12b, 13]

VERSE 14

ये हयाः पुरु हूतस्य पुरा शक्रस्य नः श्रुताः
अन्तरिक्ष गता दिव्याः ते इमे हरयो ध्रुवम्

ye hayāḥ puru hūtasya purā śakrasya naḥ śrutāḥ
antarikṣa gatā divyāḥ te ime harayo dhruvam

SYNONYMS

TRANSLATION

"Of which horses we have earlier heard from our teachers telling that they belong to Indra, the Chief Invitee in Vedic rituals, they are these divinely green horses that now abide in the firmament, and definitely these must be Indra's horses... [3-5-14]

VERSE 15

इमे च पुरुष व्याघ्र ये तिष्ठन्ति अभितः दिशम्
शतम् शतम् कुण्डलिनो युवानः खड्ग पाणयः

ime ca puruṣa vyāghra ye tiṣṭhanti abhitaḥ diśam
śatam śatam kuṇḍalino yuvānaḥ khaḍga pāṇayaḥ

SYNONYMS

TRANSLATION

"And oh, manly-tiger Lakshmana, those that are there in hundreds and hundreds around Indra, those youthful ones with their ear-ornaments and swords in hands, with wide and broad chests, with club shaped arms, and clad in glimmering red garments, all are like tigers, all are unapproachable, all of them are wearing ornamental chains on their chest-place that are akin to flaring fires, and in their appearance, Soumitri, they always bear a look of twenty-five-year-olds... [3-5-15, 16, 17]

VERSE 18

एतद्धि किल देवानाम् वयो भवति नित्यदा
यथा इमे पुरुष व्याघ्रा दृश्यन्ते प्रिय दर्शनाः

etaddhi kila devānām vayo bhavati nityadā
yathā ime puruṣa vyāghrā dṛśyante priya darśanāḥ

SYNONYMS

priya darśanaḥ: nice-looking | ime puruṣa vyāghrāḥ: these, manly-tigers | yathā dṛśyante: as to how, they appear now | etat devānām vayaḥ nityadā bhavati kila: this alone, for gods, age, constantly, remains, they say |

TRANSLATION

"The age factor of gods remains constant at the age that appears for these nice-looking Tigerly-men, so they say... for gods are immortals and they will be ever young... [3-5-18]

VERSE 19

इह एव सह वैदेह्या मुहूर्तम् तिष्ठ लक्ष्मण
यावत् जानामि अहम् व्यक्तम् क एष द्युतिमान् रथे

iha eva saha vaidehyā muhūrtam tiṣṭha lakṣmaṇa
yāvat jānāmi aham vyaktam ka eṣa dyutimān rathe

SYNONYMS

iha eva śa vaidehyā: here, only, with Vaidehi | muhūrtam tiṣṭa: for a moment, stay | yāvat jānāmi aham vyaktam: until, know, I shall, clearly | kaḥ eṣa dyutimān rathe: who is, such, a resplendent one, on chariot. |

TRANSLATION

"Stay for a moment Lakshmana along with Vaidehi, until I know clearly about that resplendent one on that chariot... [3-5-19]

VERSE 20

तम् एवम् उक्त्वा सौमित्रिम् इह एव स्थीयताम् इति
अभिचक्राम काकुत्स्थः शरभंग आश्रमम् प्रति

tam evam uktvā saumitrim iha eva sthīyatām iti
abhicakrāma kākutsthaḥ śarabhaṃga āśramam prati

SYNONYMS

TRANSLATION

On saying to Lakshmana 'stay there only...' Rama proceeded towards the hermitage of Sage Sharabhanga.. [3-5-20]

VERSE 21

ततः समभिगच्छन्तम् प्रेक्ष्य रामम् शची पतिः
शरभंगम् अनुज्ञाप्य विबुधान् इदम् अब्रवीत्

tataḥ samabhigacchantam prekṣya rāmam śacī patiḥ
śarabhaṃgam anujñāpya vibudhān idam abravīt

SYNONYMS

TRANSLATION

Then, on seeing Rama arriving there, Indra, bade farewell to Sage Sharabhanga and said this to the celestials attending him. [3-5-21]

VERSE 22

इह उपयाति असौ रामो यावन् माम् न अभिभाषते
निष्ठाम् नयत तावत् तु ततो मा द्रष्टुम् अर्हति

iha upayāti asau rāmo yāvan mām na abhibhāṣate
niṣṭhām nayata tāvat tu tato mā draṣṭum arhati

SYNONYMS

TRANSLATION

"Here comes that Rama...before he talks to me, you lead him towards his vow, after completing the result of his incarnation, then only he is eligible to see me... Let him be a victorious and accomplished one, then I will see him very soon...for that will happen very soon... A great deed is to be verily performed by him that is highly impossible for others... [3-5-22, 23

PURPORT

Comment: This verse in Gorakhpur version is said to be containing improper word placements thus confusing in its meaning. Some ancient manuscripts are said to contain this as, The same verse in Dharmaakuutam is like this, In any case, the import is this "Now he that Rama can not talk to me, and after getting the results of his incarnation, i.e., elimination of Ravana, then only he can see me..."

VERSE 24

अथ वज्री तम् आमंत्र्य मानयित्वा च तापसम्
रथेन हय युक्तेन ययौ दिवम् अरिन्दमः

atha vajrī tam āmaṃtrya mānayitvā ca tāpasam
rathena haya yuktena yayau divam arindamaḥ

SYNONYMS

TRANSLATION

Then that Enemy-destroyer Indra adoringly bade farewell to the sage, and travelled to heavens by the chariot with its green horses. [3-5-24]

PURPORT

Comment: Vishnu is said to have instructed all the divinities to not to talk to him during his human incarnation on earth as Rama. If any divine being comes into direct contact and conducts a dialogue, Rama's identity as Vishnu is revealed, and Ravana will apprehend that and then revokes his boon of not to be killed by any divine being. As long as Ravana believes Rama to be a human being, so long he dares any human to confront, because he slighted humans when seeking his boon. Ravana can be ended only by Rama, but not by others. Hence, Indra departed from there before the arrival of Rama.

VERSE 25

प्रयाते तु सहस्राक्षे राघवः सपरिच्छदः
अग्नि होत्रम् उपासीनम् शरभंगम् उपागमत्

prayāte tu sahasrākṣe rāghavaḥ saparicchadaḥ
agni hotram upāsīnam śarabhaṃgam upāgamat

SYNONYMS

prayāte tu sahasra akśe: on transit of, Thousand-eyed [ Indra] | sa pari cchadaḥ: with, his [enclosures, attendants] adherents | upa āgamat: nearby, came | agnihotram upa āsīnam: fire-alter, nearby, sitting -- Sharabhanga. |

TRANSLATION

On the transit of that Thousand-eyed Indra, Raghava with his adherents [namely Lakshmana and Seetha,] came nearby the Sage Sharabhanga, who is sitting nearby the altar of fire. [3-5-25]

PURPORT

The word paricChada means, that which encloses anything, apart from its ordinary meaning, attendants, retinue etc. Here the enclosures for Rama are Seetha and Lakshmana. As with any deity in a sanctum sanctorum, who is enclosed by impregnable walls and sanctimonious atmosphere, Rama is enclosed by that impregnable Lakshmana like a firewall, where the sanctimonious environ is the presence of Seetha, near at Rama.

VERSE 26

तस्य पादौ च संगृह्य रामः सीता च लक्ष्मणः
निषेदुः तद् अनुज्ञाता लब्ध वासा निमंत्रिताः

tasya pādau ca saṃgṛhya rāmaḥ sītā ca lakṣmaṇaḥ
niṣeduḥ tad anujñātā labdha vāsā nimaṃtritāḥ

SYNONYMS

TRANSLATION

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

VERSE 27

ततः शक्र उपयानम् तु पर्यपृच्छत राघवः
शरभंगः च तत् सर्वम् राघवाय न्यवेदयत्

tataḥ śakra upayānam tu paryapṛcchata rāghavaḥ
śarabhaṃgaḥ ca tat sarvam rāghavāya nyavedayat

SYNONYMS

TRANSLATION

Then, Raghava enquired with sage about the arrival of Indra and Sage Sharabhanga narrated all that to him. [3-5-27]

VERSE 28

माम् एष वरदो राम ब्रह्म लोकम् निनीषति
जितम् उग्रेण तपसा दुष्प्रापम् अकृत आत्मभिः

mām eṣa varado rāma brahma lokam ninīṣati
jitam ugreṇa tapasā duṣprāpam akṛta ātmabhiḥ

SYNONYMS

TRANSLATION

"Oh! Rama, that boon-giver Indra wishes to take me to Brahma's abode, which is achieved by me by my arduous ascesis and that which is unattainable for them with their souls unconquered... [3-5-28]

VERSE 29

अहम् ज्ञात्वा नर व्याघ्र वर्तमानम् अदूरतः
ब्रह्म लोकम् न गच्छामि त्वाम् अदृष्ट्वा प्रिय अतिथिम्

aham jñātvā nara vyāghra vartamānam adūrataḥ
brahma lokam na gacchāmi tvām adṛṣṭvā priya atithim

SYNONYMS

TRANSLATION

"On knowing that you are course is nearby, oh! Manly-tiger, and without seeing my dear guest I do not wish to go to Brahma's abode... [3-5-29]

PURPORT

Sage Sharabhanga, with his sixth sense came to know that Vishnu is coming this way and will become his dear guest. He thus is obliged to receive Rama in his hermitage. It is his first priority than escaping to Brahma's abode. The sage with his own arduous penance attained that travel to Brahma's heavens and he can go there anytime. But seeing Rama, who is now a human incarnate, with his own human eyes is prime ordeal to that Sage. Secondly, ascending to heavens with mortal body is an impracticable affair. Hence the mortal body is to be cast off here only. If that mortal body is cast off, as per the request of Indra, the sage's mortal eyes cannot see Rama, for Rama leaves this earth after fulfilling his vow of eradicating evil, and equally, a Sage of high order like Sharabhanga, on going to Brahma's abode will not return as an earthling. Hence seeing and receiving Rama is his priority now.

VERSE 30

त्वया अहम् पुरुषव्याघ्र धार्मिकेण महत्मनाअ
समागंय गमिष्यामि त्रिदिवम् च अवरम् परम्

tvayā aham puruṣavyāghra dhārmikeṇa mahatmanāa
samāgaṃya gamiṣyāmi tridivam ca avaram param

SYNONYMS

TRANSLATION

" Having met with you, a virtuous one and a great soul as you are, oh, manly-tiger, I wish to go through undesirable lesser heavens to Brahma's abode, the highest [3-5-30]

PURPORT

In Gorakhpur version it is avaram, a+varam . The translation will therefore be 'undesirable heavens/lesser heavens...' If there is difference between paradise and heaven, this lesser one is paradise; the ordinary swarga of Indra, where the departed soul's merit is metered and count down starts with the enjoyment of heavenly comforts. As and when the accumulated merit neutralises there, that soul has to take rebirth in the karmic cycle. kshiiNe puNye martya lokam pravishanti... This sage does not wish to go there, because he earned fartherest heavens like Brahma's abode or tridiva patham etc., by his penance. And those lesser heavens are as cited by Krishna in Bhagavad Gita aabrahma bhavanaallokaaH punaraavR^itti na arjuna... 8-16: and here Krishna also says maam upetyatu... 'In me repose yourself...' This 'Me,' is tridivam... and tripaadvibuuti , as cited by puruSa suukta n its hymn paadosya vishvaa bhuutaani, tripaadasya amR^itam divi... ' etc. Dharmaakootam puts it as brahma lokam gamiSyaami tridivam deva sevitam... without separating this concept into two kinds of heavens, namely paradise and Brahma's abode. Hence there is nothing enjoyable in any of the said heavens, than having a glance at you. Maheshvara Tiirtha.

VERSE 31

अक्षया नर शार्दूल जितालोका मया शुभाः
ब्राह्ंयाः च नाक पृष्ठ्याः च प्रतिगृह्णीष्व मामकान्

akṣayā nara śārdūla jitālokā mayā śubhāḥ
brāhṃyāḥ ca nāka pṛṣṭhyāḥ ca pratigṛhṇīṣva māmakān

SYNONYMS

TRANSLATION

"Oh! Tigerly-man, non-diminishing are the abodes achieved by me either in Brahma's abode or yonder than paradise...you take them all...that are mine achieved by me ascesis..." So said Sage Sharabhanga to Rama. [3-5-31]

PURPORT

Comment: The sage is dedicating all his achievements of penance unto god, without any ahamtva buddhi , mine-ness. This is called phala samarpaNa . The fruits of pious achievements are to be dedicated in the divine without the concept 'I am the doer thus I shall enjoy...' Even in the daily worship we are supposed to dedicate all that we have done, with oblating water saying ' karomi yad yat sakalam parsmai naaraayaNaayeti samarpayaami... 'Whatever is done, in all its entirety, I dedicate it unto the Supreme...' And Govindaraja observes, whatever that is acquired by the sage is his wealth. So the heavenly abodes are his only wealth as of now, and they all are surrendered to Rama, as guest-worship.

VERSE 32

एवम् उक्तो नरव्याघ्रः सर्व शास्त्र विशारदः
ऋषिणा शरभंगेन राघवो वाक्यम् अब्रवीत्

evam ukto naravyāghraḥ sarva śāstra viśāradaḥ
ṛṣiṇā śarabhaṃgena rāghavo vākyam abravīt

SYNONYMS

TRANSLATION

Thus said by the Sage Sharabhanga to that Manly-tiger Rama, being the scholar in all the scriptures he spoke this sentence to that sage. [3-5-32]

VERSE 33

ओर्

SYNONYMS

TRANSLATION

"I alone can gain all those worlds, oh! Great Saint, I now seek a place to dwell here in this forest as indicated by you... [Apparent meaning.] [3-5-33] "I will however take all those worlds of yours, for you have waited for me and dedicated whatever you achieved by your penance at my tri-feet, as atithi satkaara , honouring guests - ' leaving 'the doer and doing' attachment, and without desire to enjoy the fruits of works, as a karma phala tyaagi . For now, show me a place to dwell in this forest like an ordinary human being - [Implicit meaning according to Govindaraja.] "I will win-over all those worlds myself, as Kshatriya-s are not supposed to take any donations; they either have to won by them or acquire them for themselves, just show me a place to dwell - [Maheshvara Tirtha.] "Everything merges in me alone, for I alone gave all these to you, and you also dedicated the same in me, without the concept of doer and doing - [which again is reiterated in Bhagavad Gita - labhatecha tataH kaamaan mayaiva vihitaan || 7-22 ' All the desires of the adherent like Brahma's abode, immortality etc., are acquired at my grace.' for now show me a place to live - [Another concept. tani sloki.]

PURPORT

Comment: Thus aahara means gaining, win-over, or snatching, stealing. Hence Rama as a king refutes that donation, telling that he alone will acquire those worlds, in an explicit meaning, that conceals Rama's identity as Vishnu. Vishnu has Himself given those merits to this sage, as said in Bhagavadgita. Implicitly all the merits of earthly beings merge into that Absolute ultimately, and hence any fresh donation from the sage is negated. The dictionary meaning of aahara is provider, fetcher, and Vishnu Himself is the fetcher, provider. In another way, aahara is to take, or snatch away, or merge and thus Rama is said to express 'I snatch away everything and anything done by my true devotee...for he does not do it for his own sake...' This is said to be God's karma phala swiikaara 'receiving of the fruits of work...

VERSE 34

राघवेण एवम् उक्तः तु शक्र तुल्य बलेन वै
शरभंगो महाप्राज्ञः पुनर् एव अब्रवीत् वचः

rāghaveṇa evam uktaḥ tu śakra tulya balena vai
śarabhaṃgo mahāprājñaḥ punar eva abravīt vacaḥ

SYNONYMS

rāghaveṇa evam ukataḥ tu: by Raghava, thus, said | śakra tulya balena vai: Indra like, in strength, verily | mahā prājñāḥ: supreme, intellectual | punaḥ eva abravīt vacaḥ: again, this way, spoke, sentence. |

TRANSLATION

Thus said by Raghava, who is like Indra in strength, that supremely intellectual Sage Sharabhanga again spoke this sentence this way. [3-5-34]

VERSE 35

इह राम महातेजाः सुतीक्ष्णो नम धार्मिकः
वसति अरण्ये नियतः स ते श्रेयो विधास्यति

iha rāma mahātejāḥ sutīkṣṇo nama dhārmikaḥ
vasati araṇye niyataḥ sa te śreyo vidhāsyati

SYNONYMS

TRANSLATION

"Here, oh! Rama, a great resplendent sage named Suteekshna, lives in this forest...a virtuous and a self-disciplined one, and he will do something benignant to you... [3-5-35]

VERSE 36

सुतीक्ष्णम् अभिगच्छ त्वम् शुचौ देशे तपस्विनम्
रमणीये वनोद्देशे स ते वासम् विधास्यति

sutīkṣṇam abhigaccha tvam śucau deśe tapasvinam
ramaṇīye vanoddeśe sa te vāsam vidhāsyati

SYNONYMS

TRANSLATION

"You approach Sage Suteekshna and to you he will arrange housing in his auspicious and dpleasant place woods of hermits... [3-5-36]

VERSE 37

इमाम् मन्दाकिनीम् राम प्रतिस्रोतम् अनुव्रज
नदीम् पुष्पोडुप वहाम् ततः तत्र गमिष्यसि

imām mandākinīm rāma pratisrotam anuvraja
nadīm puṣpoḍupa vahām tataḥ tatra gamiṣyasi

SYNONYMS

TRANSLATION

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

PURPORT

Comment: Mandaakini is the name of River Ganga, and hence any river with continuous flow is affectionately called Ganga, like Dakshina Ganga, Bhaagiirathi etc. So this name of Mandakini is to mean a river here, but not Ganga. Later in Kishkindha also River Pampa is called Mandakini, at times.

VERSE 38

एष पन्था नरव्याघ्र मुहूर्तम् पश्य तात माम्
यावत् जहामि गात्राणि जीर्णाम् त्वचम् इव उरगः

eṣa panthā naravyāghra muhūrtam paśya tāta mām
yāvat jahāmi gātrāṇi jīrṇām tvacam iva uragaḥ

SYNONYMS

eśa panthā nara vyāghra: this is, the way, manly-tiger | tāta: oh, sire | muhūrtam mām paśya: for a moment, me, see | yāvat jīrṇām tvacām: till, withered, skin, iva uragaH = like, a snake's moult [like snake's cast skin] | gatrāni: body parts | jahāmi: I forsake. |

TRANSLATION

"This is the only way, oh, manly-tiger, and oh, sire, see me for a moment, till I forsake these body parts of mine, like a snake casting its withered moult... [3-5-38]

PURPORT

Sage Sharabhanga said, eSha panthaa naravyaaghraH meaning that 'this is the only recourse, oh, manly-tiger.' Here Rama asked Sage Sharabhanga to show a place to dwell. Sharabhanga's hermitage itself will now become vacant after the sage's ascension to heavens. But it is not shown to Rama to stay, instead yet another distant place is shown. All these Sages and Saints show only one path that Rama, Seetha and Lakshmana have to travel, i.e., towards Ravana, the evil on earth. From here they are directed to Sage Suteekshna's hermitage, there from to Sage Agastya's hermitage, and there from, to still deeper place in forests, called Panchavati. According to Kaikeyi's banishment Rama need not travel this far, but could have resided in some near-about forests of River Ganga. But one after the other, either demons who became celestials or sages who are going to become divinities, all usher Rama southward, i.e., towards the dominions of demons, whom Rama has to eradicated from earth. 'If Rama were to enter into Panchavati, a powerful dominion of demons like Khara and Dushana, alleging their loyalties to Ravana, it is definite that an encounter will ensue and Rama will start eradicating one after the other, and ultimately ending with Ravana...' this appears to be the logic of all the sages. As such Rama is asked to go on travelling towards the evil side of the earth, for all of the sages know about Rama's destination

VERSE 39

ततो अग्निम् सु समाधाय हुत्वा च आज्येन मंत्रवित्
शरभंगो महातेजाः प्रविवेश हुताशनम्

tato agnim su samādhāya hutvā ca ājyena maṃtravit
śarabhaṃgo mahātejāḥ praviveśa hutāśanam

SYNONYMS

TRANSLATION

Then that hymnist on invoking the sacred fire and offering oblations with clarified butter into it, that radiant sage Sharabhanga entered that sacred fire. [3-5-39]

VERSE 40

तस्य रोमाणि केशाम् च तदा वह्निः महात्मनः
जीर्णम् त्वचम् तद् अस्थीनि यत् च मांसम् च शोणितम्

tasya romāṇi keśām ca tadā vahniḥ mahātmanaḥ
jīrṇam tvacam tad asthīni yat ca māṃsam ca śoṇitam

SYNONYMS

TRANSLATION

The fire burnt down that great soul Sharabhanga from head-hair to body hair and thus his shrunk skin, bones and whatever flesh and blood are there, they are also burnt completely. [3-5-40] Those who obtained divine knowledge about this mortal body, and those that cannot practice anuSThaana their daily chores, or with any incapability, and those that have left house as holder, and desiccated, could give up their mortal bodies into fire, waters or falling from mountain peaks.

PURPORT

Then the question arises whether Sage Sharabhanga wilfully encompassed the sin of suicide or not? Not so, because it is said that his self-immolation is not in any mortal fire, but in some yogic fire, which he invoked and sanctified with hymns. If it were to be an ordinary pyre, the mortal body do not burn completely to ashes as the skull and vertebral bones remain, for immersion into holy waters after a while. Here it is said that nothing remained. Further scriptures lay it down that: Hence Sage Sharabhanga, having seen Rama, got that divine knowledge and there is nothing left for him to accomplish with his mortal body, and hence entered the holy fire. Those that are superior in character and virtue, even the of Fire, Agni Deva, cannot even touch, rather provides a coolant condition in His lap. It is the same with Seetha in Yuddha Kanda and it also happened with Queen Chandramati, the virtuous wife of Emperor Harishchandra, one of the forefathers of Rama. Thus said in Dharmaakuutam:

VERSE 41

स च पावक संकाशः कुमारः समपद्यत
उत्थाय अग्निचयात् तस्मात् शरभंगो व्यरोचत

sa ca pāvaka saṃkāśaḥ kumāraḥ samapadyata
utthāya agnicayāt tasmāt śarabhaṃgo vyarocata

SYNONYMS

TRANSLATION

He that Sage Sharabhanga, then reappeared as an youngster in the semblance of Fire, o\n resurrecting from that altar of fire he shone-forth. [3-5-41]

PURPORT

Comment: The age of celestial is always constant like twenty-five-year-olds, as said above by Rama at 3-5-17/18.

VERSE 42

स लोकान् आहिताग्नीनाम् ऋषीणाम् च महात्मनाम्
देवानाम् च व्यतिक्रंय ब्रह्म लोकम् व्यरोहत

sa lokān āhitāgnīnām ṛṣīṇām ca mahātmanām
devānām ca vyatikraṃya brahma lokam vyarohata

SYNONYMS

TRANSLATION

He that Sage Sharabhanga, transcending the ethereal worlds of fire-worshippers, of saints, of great souls, and also of divinities, has ascended to Brahma's abode. [3-5-42]

VERSE 43

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे पञ्चमः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe pañcamaḥ sargaḥ

SYNONYMS

TRANSLATION

He that meritorious and best Brahman Sharabhanga has seen Brahma in Brahma's abode, and Brahma too, on seeing that Brahman happily spoke to him... "Welcome..." [3-5-43]