Chapter 1

Kishkindha Kanda - The Empire of Holy Monkeys

VERSE 1

स ताम् पुष्करिणीम् गत्वा पद्म उत्पल झषाकुलाम्
रामः सौमित्रि सहितो विललाप अकुलेन्द्रियः

sa tām puṣkariṇīm gatvā padma utpala jhaṣākulām
rāmaḥ saumitri sahito vilalāpa akulendriyaḥ

SYNONYMS

1| saḥ: such as he is, [viz. he who took birth in Ayodhya, relegated from kingdom, exiled to forets, lost his wife, and who is searching for her in wilderness, such Rama] | tām puṣkariṇīm gatvā: that, lotus lake [Pampa,] arriving at | padma utpala jhaṣa ākulām: lotuses, Costuses, fishes, full with | rāmaḥ saumitri sahitaḥ: Rama, Sumitra's son,[Lakshmana,] along with | vilalāpa: lamented | akulendriyaḥ: disturbed, senses [emotions disturbed.] |

TRANSLATION

Rama, on arriving at that Lake of Lotuses called Pampa along with Lakshmana, which is full with lotuses, costuses, and fishes, lamented as his emotions are disturbed, on seeing the beauty of the Lake comparable with Seetha's face. [4-1-1]

PURPORT

In this very first verse itself the auspicious nature of the land of Kishkindha is implanted. Rama as hero of this epic identifies his heroine Seetha's face with the tranquil sheet of lake's water, her eyes with the lotuses, and her quick glances with the quick swims of the fishes in the lake. Rama as god incarnate observes the tranquil sheet of water as the quiescence of his creation. The red lotuses are meditatively standing, as the devotees ready to be taken away to the feet of their god. The swimming fishes are seen as the souls captivated in human bodies, rushing hither and thither for salvation, which is hindered by the banks of life [here the banks of the lake.] Thus on certain occasions we chance to meet with the different points of view of Rama, one as hero and the other as god incarnate, derived from the metaphors or similes by the ancient commentators.
VERSE 2

तत्र दृष्ट्वैवा ताम् हर्षात् इन्द्रियाणि चकम्पिरे
स कामवशम् आपन्नः सौमित्रिम् इदम् अब्रवीत्

tatra dṛṣṭvaivā tām harṣāt indriyāṇi cakampire
sa kāmavaśam āpannaḥ saumitrim idam abravīt

SYNONYMS

tatra dṛṣṭva eva tām: there, on seeing, at it [that lake] | harṣāt indriyāṇi cakampire: by gladness, senses, quivered | saḥ kāmavaśam āpannaḥ: he, by passion, overcame, engrossed | saumitrim idam abravīt: to Lakshmana, this way, spoke. |

TRANSLATION

There, on seeing that Lake of Lotuses, thrilled are his senses with gladness, and he engrossed and overcame by passion spoke this way to Lakshmana. [4-1-2]

VERSE 3

सौमित्रे शोभते पम्पा वैदूर्य विमल उदका
फुल्ल पद्म उत्पलवती शोभिता विविधैः द्रुमैः

saumitre śobhate pampā vaidūrya vimala udakā
phulla padma utpalavatī śobhitā vividhaiḥ drumaiḥ

SYNONYMS

ṣoumitri! vaidūrya vimala udakā: cat's-eye-gem [lapis lazuli] like, clear, with water | phulla padma utpala vatī: she who has bloomed lotuses [Lythrum fructicosum,] costuses [Saussurea hypoleuca] | vividhaiḥ drumaiḥ śobhitā: with many, trees, beaming forth | śobhate pampā: magnificent is, Pampa Lake. |

TRANSLATION

"Oh! Soumitri, magnificent is Pampa Lake with its cat's-eye-gem like waters, and she with her fully bloomed lotuses and costuses is beaming forth, along with many trees around her. [3-1-3]

PURPORT

The clear water is devout-soul and the bloomed lotuses are the tranquil faces of the devotees. The water is like cat's eye gem. Cat's eye or Lapis Lazuli is ' a beautiful stone consisting of calcite and other minerals coloured ultramarine...' and a precious stone of Sri Lanka and the Malabar Coast...' thus say Chambers and Oxford dictionaries, and it is Indian, that too South Indian specific. It is one of the nine gems, in nava-ratna combination. Secondly the usage of vaiduurya vimala udaka is an often-repeated expression, which may not be construed only that the waters are like cats-eye or Lapis Lazule, the precious gem in nava ratna/ nine-gem combination. In fine composition it is smaraNa alankaara , a metaphorical memorabilia. If it were said that the water is like vaiduurya or cat's-eye or Lapis, it reminds us of all other eight gems including a diamond. As such the waters are crystalline and pellucid in their look like priceless gems, for water is the invaluable gem-like gift of nature and flowing waters are the priceless possessions for livelihood as well.
VERSE 4

सौमित्रे पश्य पम्पायाः काननम् शुभ दर्शनम्
यत्र राजन्ति शैला वा द्रुमाः स शिखरा इव

saumitre paśya pampāyāḥ kānanam śubha darśanam
yatra rājanti śailā vā drumāḥ sa śikharā iva

SYNONYMS

ṣoumitri! pasya pampāyāḥ kānanam: see, Pampa's, forest | śubha darśanam: auspicious one, in appearance | yatra rājanti śailā: where, lustre, mountains | : or | drumā: trees | sa śikharā: with peaks | iva: like. |

TRANSLATION

"Oh! Soumitri, see the forest of Pampa, the auspicious one in its appearance... where the mountains or trees lustre with their mountainous peaks... [4-1-4]

PURPORT

The mountainous trees are teachers, and their mountainous branches are the taught, that depend on their teachers, and both of they depending upon the Pampa Lake, the divine tranquil water... and everything depends on waters, as per Vedic saying: aapovaa idagam sarvam... waters are everything...
VERSE 5

माम् तु शोकाभि सन्तप्तम् आधयः पीडयन्ति वै

mām tu śokābhi santaptam ādhayaḥ pīḍayanti vai

SYNONYMS

bharatasya duḥkhena: of Bharata, by anguish of | vaidehyā haraṇena ca: Vaidehi's [Seetha's,] abduction, also | śoka abhisantaptam: by anguish, well seethed | mām tu: me, but | āadhayaḥ: sensibilities distress' | pīḍayanti vai: distressing, indeed. |

TRANSLATION

"But I, who am well seethed by the anguish of Bharata, and even by the abduction of Seetha, am indeed distressed by my sensibilities and their distresses... [4-1-5]

PURPORT

In some other version like Eastern version the word Maadhava i.e., Love God Manmadha used for aadhayaH because the alankaara or the aesthetics demand the description of vasantha requires Manmadha. Then the compound is read as santaptam maadhavaH piidayanniva comes there, meaning that 'the Vasanta, the spring season, or the personified Manmadha, the Love God, is distressing me, besides the problems of anguished Bharata and abduction of Seetha.' It is said that Rama remembers Bharata too, along with Seetha at this juncture, because as a god incarnate He remembers the sufferance of these innate souls dedicated to Him. Bharata is another kainkarya /dedicatee of Rama, the divine, like Lakshmana.
VERSE 6

शोकार्तस्य अपि मे पम्पा शोभते चित्र कानना
व्यवकीर्णा बहु विधैः पुष्पैः शीतोदका शिवा

śokārtasya api me pampā śobhate citra kānanā
vyavakīrṇā bahu vidhaiḥ puṣpaiḥ śītodakā śivā

SYNONYMS

citra kānanā: with delightful, forests | bahu vidhaiḥ puṣpaiḥ vyavakīrṇā: many, diverse, flowers, overspreading | śīta udakā: cool, waters | śoka ātrasya api: by anguish, disquieted, even though | śivā pampa: auspicious, Pampa Lake | śobhate: shining forth [appearing pleasantly.] |

TRANSLATION

"This auspicious Pampa is pleasant to me with its delightful forests overspread with many diverse flowers, cool waters, though I am disquieted... [4-1-6]

PURPORT

In grief everything is disquieting, duHkhite manasi sarvam asahyam... but these pleasant floral environment of Pampa is admirable to Rama, because nature is divine.
VERSE 7

नलिनैः अपि संछन्ना हि अत्यर्थ शुभ दर्शना
सर्प व्याल अनुचरिता मृग द्विज समाकुला

nalinaiḥ api saṃchannā hi atyartha śubha darśanā
sarpa vyāla anucaritā mṛga dvija samākulā

SYNONYMS

nalinaḥ api samchannā: by lotuses, even, enwreathed | atyartha śubha darśanā: remarkably, sacred, its aspect | sarpa vyāla anucaritā: snakes, elephants, rambling | mṛga dvija samākulā: deer, birds, bustling with. |

TRANSLATION

"Even enwreathed with lotuses this is remarkably sacred in its aspect... rambling snakes and elephants and restless are the deer and birds flocks, as well... [4-1-7]

PURPORT

Even though serpents etc., are there, the lake with its lotuses is pleasant. This suggests that if a wise-one contains a vice, he is not deplorable... teSaam tejo visheSeNa pratyavaayo na vidyate...smriti scriptures.
VERSE 8

अधिकम् प्रविभाति एतत् नील पीतम् तु शाद्वलम्
द्रुमाणाम् विविधैः पुष्पैः परिस्तोमैः इव अर्पितम्

adhikam pravibhāti etat nīla pītam tu śādvalam
drumāṇām vividhaiḥ puṣpaiḥ paristomaiḥ iva arpitam

SYNONYMS

adhikam pra vibhāti: much, very, shining | etat nīla pītam tu: all this, bluish, yellowish, also | śādvalam: grassland | drumāṇām vividhaiḥ puṣpaiḥ: of trees, variety of, with flowers | paristomaiḥ iva arpitam: blanket, like, covering. |

TRANSLATION

"All this is shining very much with bluish, yellowish grassland with a variety of trees... and with flowers covering it like flowery bed-sheet with variegated colours... [4-1-8]

PURPORT

The green pasturelands have become colourful pastures with variegated flower-fall, means that the a mortal soul on receiving many a teaching from many teachers, where the teachers are trees and flowers are teachings, that mortal is becoming immortal, and becomes an abode to the Supreme soul.
VERSE 9

पुष्प भार समृद्धानि शिखराणि समन्ततः
लताभिः पुष्पित अग्राभिः उपगूढानि सर्वतः

puṣpa bhāra samṛddhāni śikharāṇi samantataḥ
latābhiḥ puṣpita agrābhiḥ upagūḍhāni sarvataḥ

SYNONYMS

puṣpa bhāra samṛiddhāni: flower's, onus, on the rise | śikharāṇi samantataḥ: peaks [of trees,] everywhere | latābhiḥ puṣpita agrābhiḥ: by climbers, flowered, apices | upa gūḍhāni sarvataḥ: well, embracing, wholly. |

TRANSLATION

"Everywhere the treetops are fully flowered and the onus of those flowers is on the rise, though they are wholly embraced by climbers and their apices. [4-1-9]

PURPORT

A householder, though embraced by many flowery desires, will stand out, with his own flowers of wisdom, should he be true devotee.
VERSE 10

सुख अनिलो।अयम् सौमित्रे कालः प्रचुर मन्मथः
गन्धवान् सुरभिर् मासो जात पुष्प फल द्रुमः

sukha anilo|ayam saumitre kālaḥ pracura manmathaḥ
gandhavān surabhir māso jāta puṣpa phala drumaḥ

SYNONYMS

sukha anilaḥ ayam saumitre: pleasing, breeze, this one, Soumitri | kālaḥ pracura manmadhaḥ: in this time of [season,] prevails, Manmadha, the Love God | gandhavān: prideful [is this month] | surabhiḥ: fragrance | māsaḥ: this month | jāta puśpa phala drumaḥ: born [anew,] flowers, fruits, trees. |

TRANSLATION

"Pleasing is this breeze, oh! Soumitri, and Manmadha, the Love God, prevails at this time, and prideful is this month with its fragrance, flowers, fruits and trees... all anew... [4-1-10]

PURPORT

The appreciation of nature is said to be of divine nature, for the Divine creates the nature that itself is of Divine nature. The high crowned trees are the sessile teachers and the flowers and birds are mobile students, who always surround the teachers. Rama in search of some good teacher to convey his message to the captive Seetha finds some other great teachers of nature, but whom he cannot utilise for his purpose because they are sessile. He however praises them while remembering Seetha. The touch of Cupid is for the Rama, the Hero, and the touch of anguish in search of a good teacher is for the god incarnate.
VERSE 11

पश्य रूपाणि सौमित्रे वनानाम् पुष्प शालिनाम्
सृजताम् पुष्प वर्षाणि वर्षम् तोयमुचाम् इव

paśya rūpāṇi saumitre vanānām puṣpa śālinām
sṛjatām puṣpa varṣāṇi varṣam toyamucām iva

SYNONYMS

paśya rūpāṇi: see, the figuration | vanānām puṣpa śālinām: of the forests, flowers, enriched ones | sṛjatām puṣpa varṣāṇi: outpouring, flower, rains | varṣam toya mucām iva: rain, from watery, rain-clouds, like. |

TRANSLATION

"See this figuration of these forests enriched with these flowers, Soumitri! Outpouring is the flower rain, like the rain from rain-clouds... [4-1-11]

PURPORT

Teachers rain flowers of wisdom like rain from clouds without any seeking.
VERSE 12

प्रस्तरेषु च रम्येषु विविधाः कानन द्रुमाः
वायु वेग प्रचलिताः पुष्पैः अवकिरन्ति गाम्

prastareṣu ca ramyeṣu vividhāḥ kānana drumāḥ
vāyu vega pracalitāḥ puṣpaiḥ avakiranti gām

SYNONYMS

prastareṣu ca ramyeṣu: on slopes [of mountains,] also, appeasing ones | vividhāḥ kānana drumāḥ: many a, forest, trees | vāyu vega pra calitāḥ: by air's, speed, well, swung | puṣpaiḥ avakiranti gām: flowers, showering, onto ground. |

TRANSLATION

"Also on those appeasing terraces of mountains there are many forest trees... speed of winds are swinging them to shower flowers onto ground... [4-1-12]

VERSE 13

पतितैः पतमानैः च पादपस्थैः च मारुतः
कुसुमैः पश्य सौमित्रे क्रीडतीव समन्ततः

patitaiḥ patamānaiḥ ca pādapasthaiḥ ca mārutaḥ
kusumaiḥ paśya saumitre krīḍatīva samantataḥ

SYNONYMS

patitaiḥ: fallen | patamānaiḥ: about to fall | pādapasthaiḥ ca: still on the trees, also | kusumaiḥ: with flowers | pasya ṣoumitre: see, Soumitri | mārutaḥ: wind | krīḍati iva samantataḥ: is playing, as though, everywhere. |

TRANSLATION

"These are the flowers already fallen, about to fall, or still on the trees, but everywhere the air is playing with these flowers, see that Lakshmana... [4-1-13]

PURPORT

The word patitaH also synonyms with morally fallen. The three states of flowers viz., fallen, about to fall and yet to fall are not just for flowers but also for those who are in the same state morally. With all of them the god plays in his kriida, liila . Presently god's own attribute, namely the Air is playing with them, since air is the suutra , string, the thread of whole creation.
VERSE 14

विक्षिपन् विविधाः शाखा नगानाम् कुसुमोत्कटाः
मारुतः चलित स्थानैः षट्पदैः अनुगीयते

vikṣipan vividhāḥ śākhā nagānām kusumotkaṭāḥ
mārutaḥ calita sthānaiḥ ṣaṭpadaiḥ anugīyate

SYNONYMS

nagānām kusumoutkaṭāḥ: of trees, flowers, full of | vividhaiḥ śākhā: numerous, branches | mārutaḥ: wind | vikśipan: when rapidly moved | calithaḥ sthānaiḥ: moved, places [displaced] | ṣaṭ padaiḥ anugīyate: by honeybees [six-footed bees,] in accompaniment, singing. |

TRANSLATION

"The honeybees are displaced when the wind rapidly moved numerous branches of trees with full of flowers, and though displaced those bees are singing as though in accompaniment to the singing breeze... [4-1-14]

PURPORT

The singing of honeybees or of the air amounts to the chanting of Sama Veda hymns at the sight of Absolute, i.e., Rama who now appeared in this environ.
VERSE 15

मत्त कोकिल सन्नादैः नर्तयन् इव पादपान्
शैल कन्दर निष्क्रान्तः प्रगीत इव च अनिलः

matta kokila sannādaiḥ nartayan iva pādapān
śaila kandara niṣkrāntaḥ pragīta iva ca anilaḥ

SYNONYMS

śaila kandara niśkrāntaḥ: from mountain, caves, emerging out | anila: breeze | matta kokila sannādaiḥ: by lusty, black cuckoos, high callings of | pādapān nartayan iva: trees, make them to dance, as though | pragīta iva ca: singing, as thoguh [itself singing,] also, the breeze is. |

TRANSLATION

"Breeze coming out from those mountain caves along with the high callings of lusty black cuckoos are making the trees to dance, and the air itself is as though singing as an accompaniment to that dancing... [4-1-15]

PURPORT

The kokila is not exactly a cuckoo, for cuckoo gives out a two note call whereas the kokila gives out a single lengthy call with up and down of its tone, and also replies its imitative cooing of the humans. However it belongs to the same species of cuckoo. Here the 'air itself is singing' has the similitude with singing of Sama Veda hymns, which here is coming out of mountain caves, where the caves themselves are the abode of the hermits and sages, who sing Sama hymns. Later in the canto the monkey heroes also dwell in caves, and are equated with the pre-eminent teaches who always sing in the praise of God, which will be as good as singing the Vedic Hymns. Now the air emerging from the caverns of yonder firmaments is singing Sama Veda applauding Rama, the Divine.
VERSE 16

तेन विक्षिपता अत्यर्थम् पवनेन समन्ततः
अमी संसक्त शाखाग्रा ग्रथिता इव पादपाः

tena vikṣipatā atyartham pavanena samantataḥ
amī saṃsakta śākhāgrā grathitā iva pādapāḥ

SYNONYMS

tena vi kśipatā atyartham: by him [air,] well moved, very much | pavanena samantataḥ: by air, all over | amī samsakta śāka agrā: these, mingling, branch, spires | gradhitā iva pādapāḥ: entwined, like, trees. |

TRANSLATION

"Entwined are the spires of trees when muchly moved by the air, thus the trees themselves seem to be entwined one with the other... [4-1-16]

PURPORT

Entwined are the devotees in the devotion of their common Supreme.
VERSE 17

स एव सुख संस्पर्शो वाति चन्दन शीतलः
गन्धम् अभ्यवहन् पुण्यम् श्रम अपनयो अनिलः

sa eva sukha saṃsparśo vāti candana śītalaḥ
gandham abhyavahan puṇyam śrama apanayo anilaḥ

SYNONYMS

sa eva sukha samsparśaḥ: he [the breeze] thus, happy, for touch | vāti candana śītala: breezing, sandalwood like, coolant | gandham abhyavahan: fragrance, carrying | puṇyam: merited | śrama apanayanaḥ anilaḥ: fatigue, removing, breeze. |

TRANSLATION

"He, this breeze is thus a happy one for touch, carrying a coolant and the fragrance like that of the sandalwood, and this breezing is a merited one and a fatigue remover... [4-1-17]

PURPORT

The fragrance gandha always synonyms with puNya merit. A flower emits fragrance without anybody's rrequest and it is its merit. The flowers of grass are forbidden for worship, for they have no scent. And God is said to be sarva gandhaH sarva rasaH 'He is all the fragrance, He is all the essence...' The appealing sounds of the birds are taken as the recitation of Sama Veda, the top of the trees is parama pada , the heavens, and the flowers are the knowledge-full seers, and the birds are the innate souls captivated in living beings. The flower is an essential item in the worship of any religion and in Maha Naarayana Upanishad we are told it to be carrier of moral merit unto god, like its fragrance that can be felt at a distance without any visible medium. According to; Maha Narayanopanishad Section Eleven, Hymn 1: yathaa vR^ikShasya sampuShpitasya duuraat gandhovaatievam karmaNo duuraadgandho vaati -- maha Narayanopanishad || Just in the same manner as the fragrance of a tree in full blossom is wafted by the wind from a distant place, the fragrance of meritorious deeds-- the good name that accrues from them -- spreads to a great distance [as far as heaven.] Thus the corollary of the teacher and the taught is also applicable here. The flowers are the teachers and their knowledge is fragrance, where the taught are the birds whose cooing is the chanting of Sama Veda. The birds, as the captivated souls, are seeking salvation in their chanting around the teachers i.e., flowers to communicate the same to god, with their fragrant knowledge. This enthrals the god, now Rama.
VERSE 18

अमी पवन विक्षिप्ता विनन्दन्ती इव पादपाः
षट्पदैः अनुकूजद्भिः वनेषु मधु गन्धिषु

amī pavana vikṣiptā vinandantī iva pādapāḥ
ṣaṭpadaiḥ anukūjadbhiḥ vaneṣu madhu gandhiṣu

SYNONYMS

amī pādapāḥ: these, the trees | pavana viksiptā: by air, vacillated | vi nandantī iva: well, enjoying, like | ṣaṭpadaiḥ anu kūjadbhiḥ: by honeybees, in accompaniment, humming | vaneṣu madhu gandhiṣu: in forest, with honey's, aroma. |

TRANSLATION

"Air is vacillating these trees in this honey scented forest... and the trees appear to be enjoying their fluttering dance and seem to be swinging their treetops to appreciate the singing of honeybees that are humming in accompaniment to this dance... [4-1-18]

VERSE 19

गिरि प्रस्थेषु रम्येषु पुष्पवद्भिः मनोरमैः
संसक्त शिखरा शैला विराजन्ति महाद्रुमैः

giri prastheṣu ramyeṣu puṣpavadbhiḥ manoramaiḥ
saṃsakta śikharā śailā virājanti mahādrumaiḥ

SYNONYMS

giri prastheṣu ramyeṣu: on mountain's, planes, beautiful ones | puṣpavadbhiḥ manoramaiḥ: with flowered [trees,] pleasant ones | samsakta śikharāḥ: entwined, high pinnacles | śailāḥ: mountains | vi rājante mahā drumaiḥ: indeed, liven up, with great, trees. |

TRANSLATION

"On mountain-planes that are beautiful with fully flowered and pleasant tress that entwine the mountain peaks with their high treetops, and thus these mountains indeed liven up with these great trees...[4-1-19]

VERSE 20

पुष्प संछन्न शिखरा मारुतः उत्क्षेप चंचला
अमी मधुकरोत्तंसाः प्रगीत इव पादपाः

puṣpa saṃchanna śikharā mārutaḥ utkṣepa caṃcalā
amī madhukarottaṃsāḥ pragīta iva pādapāḥ

SYNONYMS

puṣpa samchanna śikharā: by flowers, covered, apices | mārutaḥ utksepha cancalā: by wind, moved, swinging | amī madhukara uttamsāḥ: these, with honeybees, coronet like | pra gīta iva pādapāḥ: well, singing and dancing, as though, the trees. |

TRANSLATION

"Air is moving the treetops fully covered with flowers to swinging and the coronet like honeybees have to swing around those treetops, thus these trees themselves appear to be dancing to be dancing and singing... [4-1-20]

VERSE 21

सुपुष्पितांस्तु पश्य एतान् कर्णिकारान् समन्ततः
हाटक प्रति संच्छन्नान् नरान् पीतांबरान् इव

supuṣpitāṃstu paśya etān karṇikārān samantataḥ
hāṭaka prati saṃcchannān narān pītāṃbarān iva

SYNONYMS

su puṣipatām tu: fully, flowered, also | paśya etān karṇikārān samantataḥ: see, these, Karnikaara plants [Pentapetes acerifolia,] all over | hāṭakaprati sam cchannān: by golden ornaments, well covered with [wearing] | narān iva: men like | pīta ambaran iva: yellow, cloth, like. |

TRANSLATION

"Fully flowered are these Karnikaara plants all over with golden colour flowers at top and yellow coloured stems, and they look like men wearing golden ornaments on their upper body, while their loin cloth is yellow... [4-1-21]

VERSE 22

अयम् वसन्तः सौमित्रे नाना विहग नादितः
सीतया विप्रहीणस्य शोक सन्दीपनो मम

ayam vasantaḥ saumitre nānā vihaga nāditaḥ
sītayā viprahīṇasya śoka sandīpano mama

SYNONYMS

ayam vasantaḥ: this, spring | nānā vihaga nāditaḥ: many, birds, sounded by | sīthāyā viprahīṇasya: of Seetha, disunited | śoka sandīpanaḥ mama: grief, enkindled, in me. |

TRANSLATION

"This spring with the soundings of many birds, oh! Soumitri, is enkindling grief in me, for Seetha is disunited...[4-1-22]

PURPORT

All the innate souls are required to be in unison with the Supreme Soul, and they are not to depart for the worldly illusions. Seetha's illusion to possess the Golden Deer chanced for her abduction, and thus disunited from Rama
VERSE 23

माम् हि शोक समाक्रान्तम् संतापयति मन्मथः
हृष्टम् प्रवदमानश्च समाह्वयति कोकिलः

mām hi śoka samākrāntam saṃtāpayati manmathaḥ
hṛṣṭam pravadamānaśca samāhvayati kokilaḥ

SYNONYMS

śoka sam ākrāntam: by grief, already pervaded | mām: me | manmadha santāpayati: Love God, is sweltering | hṛṣṭam: happily | pra vadamānaḥ: well, saying [calling] | samāhvayati: me, welcoming [rather derisively.] |

TRANSLATION

"I, who am already pervaded by grief, am now well sweltered by the Love God, and this cuckoo that has happy calls is rather calling me down... [4-1-23]

PURPORT

The hero hears the call of cuckoo as heroine's call. The God is listening to the same from the beings of nature, as a call for salvation. Rama, who has not heard any call of Seetha so far, which he will hear at the end of this canto, is in wait for such a call.
VERSE 24

एष दाअत्यूहको हृष्टो रम्ये माम् वन नि^^र्झरे
प्रणदन् मन्मथाविष्टम् शोचयिष्यति लक्ष्मण

eṣa dāatyūhako hṛṣṭo ramye mām vana ni^^rjhare
praṇadan manmathāviṣṭam śocayiṣyati lakṣmaṇa

SYNONYMS

ramye: exquisite | vana nirjhare: in forest, brooks | hṛṣṭaḥ praṇadan: happily, calling | eṣa dātyūhakaḥ: this, gallinule bird | mām: me | manmadhaḥ āviśtam: by Love God, made me awestricken | śocaiṣyati: making me awesome. |

TRANSLATION

"This gallinule bird happily calling in the forest brooks is making me awesome with its calls, as the Love-god has already made me awestricken... [4-1-24]

VERSE 25

श्रुत्वा एतस्य पुरा शब्दम् आश्रमस्था मम प्रिया
माम् आहूय प्रमुदिता परमम् प्रत्यनन्दत

śrutvā etasya purā śabdam āśramasthā mama priyā
mām āhūya pramuditā paramam pratyanandata

SYNONYMS

purā: earlier | āśramasthā: when in the hermitage | mama priyā: my, dear one Seetha | etasya śabdam śrutva: this bird's, calling, on hearing | pra muditā: well, gladdened | mām āhūya: me, on calling | paramam: highly | pratyanandata: was highly cheerful. |

TRANSLATION

"Earlier when we were in hermitage, on hearing this bird's call, dear Seetha used to call me to listen, and she herself was highly cheerful at this bird's calls... [4-1-25]

VERSE 26

एवम् विचित्राः पतगा नाना राव विराविणः
वृक्ष गुल्म लताः पश्य संपतन्ति समन्ततः

evam vicitrāḥ patagā nānā rāva virāviṇaḥ
vṛkṣa gulma latāḥ paśya saṃpatanti samantataḥ

SYNONYMS

evam vicitrāḥ patagā: that kind of, very amusing, birds | nānā rāva virāviṇaḥ: very, many, sounds, emitting | vṛkśa gulama latāḥ: on trees, bushes, creepers | paśya: see | sam patanti samantataḥ: well, falling [flitting,] all over. |

TRANSLATION

"Very many amusing birds of that kind are flitting all over on trees, bushes, and creepers emitting very many sounds... see them, Lakshmana... [4-1-26]

VERSE 27

विमिश्रा विहगाः पुंभिः आत्म व्यूह अभिनन्दिताः
भृङ्गराज प्रमुदिताः सौमित्रे मधुर स्वराः

vimiśrā vihagāḥ puṃbhiḥ ātma vyūha abhinanditāḥ
bhṛṅgarāja pramuditāḥ saumitre madhura svarāḥ

SYNONYMS

vimiśrā vihagāḥ: well mingled, female birds | pumbhiḥ: with male ones | ātmavyūha abhinanditāḥ: their own flock, well admired | bhṛngarāja pramuditāḥ: king-bees, well, gladdened | madhura svarāḥ: pleasing, tunes [singing.] |

TRANSLATION

"Well mingled are these female birds with their male ones, for which they are well admired by their own flock, oh! Soumitri, and such birds are calling gladsomely together with the pleasing humming of king-bees... [4-1-27]

VERSE 28

अस्याः कूले प्रमुदिताः सन्घशः शकुनास्त्विह
दात्यूहरति विक्रन्दैः पुंस्कोकिल रुतैः अपि
४१२८
स्वनन्ति पादपाः च इमे माम् अनङ्ग प्रदीपकाः

asyāḥ kūle pramuditāḥ sanghaśaḥ śakunāstviha
dātyūharati vikrandaiḥ puṃskokila rutaiḥ api
4-1-28
svananti pādapāḥ ca ime mām anaṅga pradīpakāḥ

SYNONYMS

, 29a| iha: here | asyāḥ kūle: at its, shore [of Pampa Lake] | sanghaśaḥ: in groups | śakunāḥ pramuditāḥ: birds, are rejoicing | ime: these | pādapāḥ ca: trees, also | dātyūha rata vikrandaiḥ: with gallinule bird's, mating, sounds | pumskokila rutaiḥ api: male, black cuckoo's, callings, even | mām: in me | anaṅga pradīpakāḥ: love, while inspiring | svananti: calling [inciting.] |

TRANSLATION

"At the shore of this Lake Pampa rejoicing are these birds in groups, and these trees loaded with the mating sounds of gallinule birds, and even loaded the callings of the male black cuckoos, are while inciting me they are inspiring love in me... [4-1-28, 29a]

PURPORT

Prof. R. D. Ranade, the eminent professor of Indian Philosophies said that "Translations are always bound to be uncouth; they are like a heavy cart-load which moves slowly along..." So also Ramayana, whose text itself is a cartload, and the translations become many more cartloads. Much can be said in Kishkindha Kanda, for it comprises of many a derivative, which cannot be compressed and put together. The hero-heroine and the god incarnate aspects, together with some Indian philosophies included, are sufficient to become some more cartloads. The Hindu Love-god, Manmadha, unlike his European counterpart Cupid, has no body. At one time, Shiva burned Him down physically, for arousing lasciviousness in Shiva Himself. But Shiva makes the Love-god Manmadha to thrive without a physical body, at the request of Love God's wife Rati. Hence Love God is also called an anga = without, body. The bodiless nature and only the emotive responses in love are symbolical with the formless activity of romancing aroused by ananga or Manmadha, i.e., Love God. Alternately the word Manmadha not necessarily be taken as a noun, denoting the Love God alone. As a phrasal verb it denotes, mind, churning. mann; manas; madhaH - mannamsi mathate iti manmathaH... to churn. There is a platform called manas , below the subconscious level, and above sensory organs, which receives all the input from the sensory organs, which the manas separates, categorises, analyses and so on, and then sends to databank at subconscious level. Amara Kosha defines it as cittantu ceto hR^idayam svaantam hR^in maanasam manaH || dhii varga and the separation is chittam, chetaH, hridayam, svaantam, hrit, maanasam, manH and this is not the composite mind, but a faculty of reason, what we generally call, a heart, a mind, a thought etc. Hence the lamentation of Rama is more churned out of his manas for Seetha, not just for amorousness, but for real love. And love, as per good old saying, is togetherness. Having lost that togetherness, Rama is pouring out his heart churned agony. Yet again, Rama the god indulges in those that are indulged in Him, and here his thoughts are constantly indulged in Seetha, his alter ego in heavens and on earth. In the Vaishnava mythologies, Vishnu incarnating on earth always looses his consort, Goddess Lakshmi and roams over to find Her. It is the same situation in narasimha incarnation. Goddess Lakshmi is a treasure house that can be abducted by the greedy, after which Her consort Vishnu searches and retrieves Her, for no one on earth can amass heavenly wealth. In Lakshmi tantra, the Vaishnava aagama text Lakshmi states that: aham naaraayanii naama saa sattaa vaiShNavii paraa " I am indeed Naaraayanee [i.e. Lakshmi] the supreme essence of Vishnu..." [Lakshmi Tantra 3.1.] Hence, Seetha may not be taken as yet another princess from this viewpoint.
VERSE 29

अशोक स्तबक अङ्गारः षट्पद स्वन निस्वनः

aśoka stabaka aṅgāraḥ ṣaṭpada svana nisvanaḥ

SYNONYMS

b, 30a| vasanta agniḥ: spring season's, fire | aśoka stabaka angāraḥ: Hellebore trees', with clusters of red flower blossoms, that are like fireballs | ṣaṭpada svana nisvanaḥ: with honeybees, humming, rustles [like campfire sounds] | pallava tāmra arciḥ: leaflets, coppery red coloured, fire-like | mām hi pradhakśyati: me, indeed, will burn. |

TRANSLATION

"The fire called spring season will burn me down with its fiery paraphernalia like the clusters of red flowers of hellebore that are akin to fireballs, the humming of honeybees that is alike the rustle of campfires, and the coppery red colour of tender leaves just sprouted that is identical to burning fire... [4-1-29b, 30a]

PURPORT

Vasanta or spring is a friendly season, and Kishkindha is a friendly place, [and Rama gets more friends in this place later,] but Rama's lifetime friend and supreme essence is missing. For god, this burning is the sensation or perception of energy as warmth shown by the devout nature, and its blessed souls. Shaiva/Shaakta traditions emphasises the power and majesty of the God, whereas the Vaishnava theory demands a heart pouring devotion to achieve the God's saving grace anugraha . Hence the lamentation of Rama as god is for the departure of his Shakti, i.e., Goddess Lakshmi, visualising all the nature and its component devotees he created, such as, trees, peacocks, birds, flowers, waters, mountains etc. All of this nature and its components are maddening Him for love from that Shakti. This point of view requires some understanding of Vaishnava canons and some paancharaatra aagama expositions. The readers may find them in a great essay of Prof. Samjukta Gupta on Pancharatra, in a 'worm's eye view', [for she calls it that way,] in a book called Mantra . It is a collection of essays on the Hindu hymns by eminent Indologists like Frits Staal, Ellison Banks Findly et al, published by the State University of New York Press, State University Plaza, Albany, N.Y., 12246. These are published under their SUNY Series in Religious Studies, and this one is under the editorship of Harvey P. Alper. For the hero in the epic, it is the want of warmth from the heroine. It may please be noted that if Rama addresses Lakshmana in the verse, it is a dialogue. Otherwise it is to be treated as monologue or soliloquy or aside or the character's heartfelt feelings, aimed for communicating to us, but not to Lakshmana alone. Not all the verses are spoken to Lakshmana. It is a kind of commixture of dramatics and narration. Here the lovelorn Rama views Ashoka trees as the arrow of the Love god, manmadha . The Love God has five arrows and they are: 1. aravinda = a lotus [nelumblum speciosum], 2. ashoka = a flower of hellebore origin, 3. chutam = mango flower, 4. nava mallika = new jasmine, 5. neela utpala = blue costus, are the five arrows of Manmadha. (1) Aravindam flower-arrow hits chest (2) Asoka flower-arrow lips (3) mango flower-arrow head (4) new jasmine flower-arrow eyes; (5) blue costuses hits anywhere. Their functions are: - The five states associated with each arrow are: -1 .unmaada = maniacal state, tapana = fervent state, 3. shoshaNa = wasting away, 4. sthambhana = standstillness, 5. sammohana = stupifaction. The Ashoka flower kills natual hunger, Jasmine desciccates, mango flower fades the colour, and lotusess causes criss-cross thinking, and the costuses incite the desire for suicide.
VERSE 30b

न हि ताम् सूक्ष्मपक्ष्माक्षीम् सुकेशीम् मृदु भाषिणीम्

na hi tām sūkṣmapakṣmākṣīm sukeśīm mṛdu bhāṣiṇīm

SYNONYMS

b, 31a| na hi tām: not, indeed, her | sūkśma pakśma akśīm: slender, eyelids, having eyes | su keśīm: with decent, hairdo | mṛdu bhāṣiṇīm: soft, spoken one | a paśyataḥ me: [if] not, seen, for me | jīvite asti prayojanam: for life, [will there,] be, purposefulness. |

TRANSLATION

"And if she with slender eyelids on her eyes, decent hairdo, and a soft spoken one, Oh! Soumitri, if she is unseen by me will there be any purposefulness of my life? [4-1-30b, 31a]

VERSE 31

अयम् हि रुचिरः तस्याः कालो रुचिर काननः

ayam hi ruciraḥ tasyāḥ kālo rucira kānanaḥ

SYNONYMS

b, 32a| anagha: faultless one, [Lakshmana] | dayitāyāḥ: dear one [to Seetha ] | tasyāḥ: for her [Seetha] | rucira kānanaḥ: she who has enchanting, woodlands [who liked the enchanting woodlands] | kokila akula sīma antaḥ: with black cuckoos, bustling, boundaries, end of [far-flung] | ayam kālaḥ: season | hi ruciraḥ: indeed, appealing [to her.] |

TRANSLATION

"My dear Seetha has an enchantment for these enchanting woodlands bustling with koels up to their horizons, and Lakshmana, similarly enchanting is this vernal season to her... [4-1-31b, 32a]

VERSE 32

मन्मध आयास संभूतो वसन्त गुण वर्धितः

manmadha āyāsa saṃbhūto vasanta guṇa vardhitaḥ

SYNONYMS

b, 33a| ayam śoka agniḥ: this, grief, fire of | manmadhaḥ āyāsa sambhūtaḥ: of love, throes, born out of | vasanthaḥ guṇa varthitaḥ: spring's, by attributes, furthered | mām kśipram: me, swiftly | na cirāt iva: not, lately [in no time] | dhakśyati: burns down. |

TRANSLATION

"This fire of grief born out of the throes of love, and furthered by the attributes of spring season will swiftly burn me down in no time... [4-1-32]

VERSE 33

अपश्यत ताम् वनिताम् पश्यतो रुचिर द्रुमान्

apaśyata tām vanitām paśyato rucira drumān

SYNONYMS

b, 34a| tām vanitātm: at that, lady | a paśyataḥ: one not, seeing | rucira drumān paśyataḥ: one who is seeing beautiful trees | mama ayam ātma prabhavaḥ: me, this, in soul, arising one [Love God, in me] | bhūyastvam upayāsyati: intensity, he gains. |

TRANSLATION

"As the one unable to see that lady but able to see beautiful trees the Love-god in me gains intensity... [4-1-33b, 34a]

VERSE 34

अदृश्यमाना वैदेही शोकम् वर्धयती इह मे

adṛśyamānā vaidehī śokam vardhayatī iha me

SYNONYMS

b, 35a| iha: now | a dṛśyamānā: invisible one | vaidehī: Seetha | me śokam vardhayatī: my, agony, intensifying | sveda samsarga dūśakaḥ: sweat's, touch of, remover | | dṛśyamānaḥ vasantha ca: visible one, spring-season, too [intensifying.] |

TRANSLATION

"Now, that invisible Seetha is intensifying my agony, and this visible spring season, the remover of the touch of sweat too, is doing the same... [4-1-34b, 35a]

VERSE 35

माम् हि सा मृगशाबाक्षी चिन्ता शोक बलात्कृतम्

mām hi sā mṛgaśābākṣī cintā śoka balātkṛtam

SYNONYMS

sā mṛgaśāba akśī: she, that deer-eyed [Seetha] | cintā śoka balātkṛtam: in worry, by grief, overwhelmed one | mām hi: me, indeed | kṛiraḥ caitra vana anilaḥ: cruel, Chaitra month's [April-May], forest, breeze | santāpayati: burning, down. |

TRANSLATION

"Overwhelmed with the grief of worry about that deer eyed Seetha, such as I am, I am burnt down by this cruel vernal breeze of forests...[4-1-35b, 36a]

VERSE 36

अमी मयूराः शोभन्ते प्रनृत्यन्तः ततः ततः

amī mayūrāḥ śobhante pranṛtyantaḥ tataḥ tataḥ

SYNONYMS

b, 37a| tataḥ tataḥ: there, and there | pranṛtyantaḥ: beautifully dancing | amī mayūrāḥ: these, peacocks | pavana uddhūtaiḥ: by wind, shoved | sphāṭikaiḥ gavākśaiḥ iva: crystal, windows, like | śobhante: are shining forth. |

TRANSLATION

"And these peacocks that dance here and there are shining forth with crystal like windows on their plumage, when up-shoved by the wind...[4-1-36b, 37a]

PURPORT

The iridescent eye like spots on the back plumage of the peacock are said to be like a gavaaksha, go aksha cow, eye. There used to be cow-eye like ventilators on the walls of ancient house to permit the air to circulate. Even a single feather of peacock is called the eye of the peacock for its glittering eye like spot. Here the air is permeating these eyes on the plumage of peacock and making those eyes look like crystals. Thus the spring breeze is permeating anywhere, including Rama, causing a want for the togetherness with Seetha. Unlike other birds, the peacocks do not mate often and in open. It has some ritual like dancing and secret in its conduct of mating.
VERSE 37

शिखिनीभिः परिवृतास्त एते मद मूर्छिताः

śikhinībhiḥ parivṛtāsta ete mada mūrchitāḥ

SYNONYMS

b, 38a| śikhinībhiḥ parivṛtāsta: by peahens, surrounded | mada mūrchitāḥ: in lust, convulsed | [te] ete: such of those peacocks | manmadha abhi parītasya: love, muffled in | mama manamadha vardhanāḥ: in me, lovesickness, intensifying. |

TRANSLATION

"Those peacocks that are surorounded by their peahens and convulsed in love are intensifying longing in me, who am already muffled in love-longing... [4-1-37b, 38a]

VERSE 38

पश्य लक्ष्णम नृत्यन्तम् मयूरम् उपनृत्यति

paśya lakṣṇama nṛtyantam mayūram upanṛtyati

SYNONYMS

b, 39a| paśya lakśmaṇa: see, Lakshmana | giri sānuśu: on mountain, terraces | manmadha ārtaiḥ: love, longingly | eṣā śikhinī: this, peahen | nṛtyantam bhartāram mayūram upa nṛtyanti: dancing, after husband, peacock, at nearby dancing. |

TRANSLATION

"See Lakshmana, on that mountain terrace this peahen longing for love is dancing at the nearby of her husband, that peacock... [4-1-38b, 39a]

VERSE 39

ताम् एव मनसा रामाम् मयुरो।अपि अनुधावति

tām eva manasā rāmām mayuro|api anudhāvati

SYNONYMS

b, 40a| mayūraḥ api: peacock, even | vitatya rucirau pakśau: spreading, beautiful, wings | rutaiḥ upahasan iva: screams, jokingly, as though | manasā tām rāmām eva: longingly, after her, female one, only | upadhāvati: running after. |

TRANSLATION

"Spreading his beautiful wings and screaming as though joking, even that peacock is longingly running after his female... [4-1-39b, 40a]

VERSE 40

मयूरस्य वने नूनम् रक्षसा न हृता प्रिया

mayūrasya vane nūnam rakṣasā na hṛtā priyā

SYNONYMS

b, 41a| nūnam: definitely | mayūrasya priyā: peacock's, dear | rakśasā na hṛtā: by demon, not, abducted | tasmāt: therefore | nṛtyati ramyeṣu vaneṣu: dancing, in beautiful, forest | saha kāntayā: with, female one. |

TRANSLATION

"Definitely no demon has abducted that peacock's ladylove, hence he is dancing with her in beautiful forests... [4-1-40b, 41a]

VERSE 41

मम त्वयम् विना वासः पुष्पमासे सुदुःसहः

mama tvayam vinā vāsaḥ puṣpamāse suduḥsahaḥ

SYNONYMS

b, 42| puṣpa māse: in flowering, month | vinā ayam: without, her | vāsaḥ: living | mama tu: for me | su duḥsahaḥ: very, unbearable | paśya: see | tiryak yoni gateṣu api: animal, vaginal [originated,] came from, even | samrāgaḥ: fondness | yadeṣā: like this | śikhinī kāmāt bhartāram abhivartate: peahen, in passion, her husband, following. |

TRANSLATION

"Living in this flowering month is unbearable for me... Lakshmana, see the fondness even in those originated in animals, thus that peahen in her passion is following her husband... [4-1-41b, 42]

VERSE 43

माम् अपि एवम् विशालाक्षी जानकी जात संभ्रमा
मदनेन अभिवर्तेत यदि न अपहृता भवेत्

mām api evam viśālākṣī jānakī jāta saṃbhramā
madanena abhivarteta yadi na apahṛtā bhavet

SYNONYMS

viśālākśī: broad-eyed | yadi apahṛta na bhavet: if, not, abducted, she is | madanena jāta sambhramā: with love, born, ecstasy, haste | evam mām api: this way, me, even | abhivartate: would have followed. |

TRANSLATION

"Had she, that broad eyed lady Seetha, not been abducted, she too would have followed me in this way with an ecstatic love... [4-1-43]

VERSE 44

पश्य लक्ष्मण पुष्पाणि निष्फलानि भवन्ति मे
पुष्प भार समृद्धानाम् वनानाम् शिशिरात्यये

paśya lakṣmaṇa puṣpāṇi niṣphalāni bhavanti me
puṣpa bhāra samṛddhānām vanānām śiśirātyaye

SYNONYMS

paśya: see | śiśirāatyaye: in wintry season | puṣpa bhāra samṛddhānām: flowers, weighty, with abundance | vanānām: forests are | puśpāṇi niṣphalāni bhavanti me: flowers, futile, are becoming, to me. |

TRANSLATION

"See Lakshmana, while these forests are abundantly weighty with flowers in wintry season these flowers are becoming futile to me... [4-1-44]

VERSE 45

रुचिराणि अपि पुष्पाणि पादपानाम् अतिश्रिया
निष्फलानि महीम् यान्ति समम् मधुकरोत्करैः

rucirāṇi api puṣpāṇi pādapānām atiśriyā
niṣphalāni mahīm yānti samam madhukarotkaraiḥ

SYNONYMS

pādapānām: on the trees | puśpāṇi: flowers | atiśriyāḥ rucirāṇi api: exceedinly, beautiful, though | niṣphalāni mahīm yānti: wastefully, onto earth, going | samam madhukara utkaraiḥ: well with, honeybee, swarms. |

TRANSLATION

"Though these flowers on the trees are exceedingly beautiful they are falling onto the earth wastefully, along with the swarms of honeybees hovering over them... [4-1-45.]

VERSE 46

नदन्ति कावम् मुदिताः शकुना सङ्घशः कलम्
आह्वयन्त इव अन्योन्यम् काम उन्मादकरा मम

nadanti kāvam muditāḥ śakunā saṅghaśaḥ kalam
āhvayanta iva anyonyam kāma unmādakarā mama

SYNONYMS

muditāḥ śakunāḥ: blithesome, birds | mama kāma unmāda karāḥ: to me, love, madness, causing | anyonyam āhvayanta iva: mutually, inviting, as though | sanghaśaḥ kalam kāmam nadanti: in groups, melodiously, as they like, calling. |

TRANSLATION

"These blithesome birds appear to be inviting each other in mutual consent, and they are melodious calling as they like, and this is causing love madness in me... [4-1-46]

PURPORT

The calling of the birds in-groups suggests the harmonious prayers by the devotees, which is maddening the god to accord salvation to so many of them.
VERSE 47

वसन्तो यदि तत्र अपि यत्र मे वसति प्रिया
नूनम् परवशा सीता सा अपि शोच्यति अहम् यथा

vasanto yadi tatra api yatra me vasati priyā
nūnam paravaśā sītā sā api śocyati aham yathā

SYNONYMS

vasantaḥ yadi tatra api [vartate]: spring season, if, is there, too [happens also to be there] | yatra me priyā vasati: where, my, dear one, is living | nūnam paravaśā sīta: definitely, in merriment, Seetha | sā api śocyati yathā aham: she, also, saddens, like, me. |

TRANSLATION

"Should this spring season be there too, where my dear one Seetha is living, she with her unrequited merriment will definitely be saddened like me... [4-1-47]

VERSE 48

नूनम् न तु वसन्तः तम् देशम् स्पृशति यत्र सा
कथम् हि असित पद्माक्षी वर्तयेत् सा मया विना

nūnam na tu vasantaḥ tam deśam spṛśati yatra sā
katham hi asita padmākṣī vartayet sā mayā vinā

SYNONYMS

yatra sā: where, she is | vasantam tam deśam na spṛśati: spring season, that, place, does not, touch | nūnam: definite is that | asita padma akśī = black, lotus, eyed one: Seetha | sā mayā vinā: she, me, without | katham vartayet hi: how can, [she,] comport, indeed |

TRANSLATION

"Definitely this spring season will not touch that place where she is... and even if this touches that place, how can that lady with black-lotus-eyes can possibly comport without me! [4-1-48]

VERSE 49

अथवा वर्तते तत्र वसन्तो यत्र मे प्रिया
किम् करिष्यति सुश्रोणी सा तु निर् भर्त्सिता परैः

athavā vartate tatra vasanto yatra me priyā
kim kariṣyati suśroṇī sā tu nir bhartsitā paraiḥ

SYNONYMS

athavā: otherwise | me priyā yatra vartate: my, dear, where, she lives | tatra vasantaḥ vartate api: there, spring, happens to be there, even if | paraiḥ nirbhartsitā: by others, threatened | sā su śroṇī kim kariṣyati: she, fine waisted one, what can, she do. |

TRANSLATION

"Otherwise, even if the spring happens to be there where my dear is, what can that fine waisted lady do under threat by others? [4-1-49]

VERSE 50

श्यामा पद्म पलाशाक्षी मृदु भाषा च मेम् प्रिया
नूनम् वसन्तम् आसाद्य परित्यक्ष्यति जीवितम्

śyāmā padma palāśākṣī mṛdu bhāṣā ca mem priyā
nūnam vasantam āsādya parityakṣyati jīvitam

SYNONYMS

śyāmā padma palāśa akśī: in midst of her youth, lotus, petal, eyed one | mṛdu bhāśiṇī ca: soft spoken, also | me priyā: my dear one | nūnam vasantam āsādya: definitely, by spring, taken by | parityakśyati jīvitam: completely leaves, life. |

TRANSLATION

"She in midst of her youth, eyes like lotus petals, also soft-spoken one is my dear one... and definitely taken by the spring she leaves her life... [4-1-50]

VERSE 51

दृढम् हि हृदये बुधिः मम संप्रतिवर्तते
न अलम् व^^र्तयितुम् सीता साध्वी मत् विरहम् गता

dṛḍham hi hṛdaye budhiḥ mama saṃprativartate
na alam va^^rtayitum sītā sādhvī mat viraham gatā

SYNONYMS

hṛdaye mama budhiḥ dhṛḍham samparivartate hi: in heart, mine, notion, strong, is prevailing | mat viraham gatā: my, separation, obtained [separated from me,] chaste woman | vartayitum: to live | na alam: not, be able to. |

TRANSLATION

"Indeed in my heart a strong notion is prevailing that the chaste lady Seetha will be unable to live separated from me... [4-1-51]

VERSE 52

मयि भावो हि वैदेह्याः तत्त्वतो विनिवेशितः
मम अपि भावः सीतायाम् सर्वधा विनिवेशितः

mayi bhāvo hi vaidehyāḥ tattvato viniveśitaḥ
mama api bhāvaḥ sītāyām sarvadhā viniveśitaḥ

SYNONYMS

mayi bhāvaḥ tu vaidehyāḥ: my, thoughts, alone, of Vaidehi | vi niveśitaḥ: well, biding | mama api bhāvaḥ sīthāyām: of me, also, thoughts, in Seetha | sarvadhā vi niveśitaḥ: always, well, abide. |

TRANSLATION

"My thoughts of Seetha alone are well biding in me, and in Seetha also thoughts about me will always be abiding... [4-1-52.]

VERSE 53

एष पुष्पवहो वायुः सुख स्पर्शो हिमावहः
ताम् विचिन्तयतः कान्ताम् पावक प्रतिमो मम

eṣa puṣpavaho vāyuḥ sukha sparśo himāvahaḥ
tām vicintayataḥ kāntām pāvaka pratimo mama

SYNONYMS

eṣa puṣpa vahaḥ vāyuḥ: this, [fragrance of ] flowers, carrying, breeze | sukaha sparśaḥ: pleasant, for touch | himā vahaḥ: snowy [coolness,] carrying | tām vi cintayataḥ kāntām: of her, very much, worried, of lady | pāvaka pratimaḥ mama: fire, like, to me. |

TRANSLATION

"This breeze carrying fragrance of flowers is though pleasant for touch and though coolish like snow, this alone is like fire to me as I am very much worried about that lady... [4-1-53]

VERSE 54

सदा सुखम् अहम् मन्ये यम् पुरा सह सीताया
मारुतः स विना सीताम् शोक संजनओ मम

sadā sukham aham manye yam purā saha sītāyā
mārutaḥ sa vinā sītām śoka saṃjanao mama

SYNONYMS

purā sītāyā saha: earlier, Seetha, along with | sadā sukham aham manye: always, happiness, I, felt | yam: by which [breeze] | vinā sītām: without, Seetha | śoka vardhayate mama: anguish, increasing, in me. |

TRANSLATION

"By which breeze I always felt happiness earlier along with Seetha... that breeze alone is increasing anguish in me without Seetha... [4-1-54]

VERSE 55

ताम् विन अथ विहङ्गो असौ पक्षी प्रणदितः तदा
वायसः पादपगतः प्रहृष्टम् अभि कूजति

tām vina atha vihaṅgo asau pakṣī praṇaditaḥ tadā
vāyasaḥ pādapagataḥ prahṛṣṭam abhi kūjati

SYNONYMS

tadā: then | vihaṅgaḥ: on going to sky | praṇaditaḥ: cawed | asau: that | pakṣī = bird: crow | vāyasaḥ: crow | atha: now | tām vina: she, without | pādapagataḥ: going on tree | prahṛṣṭam abhi kūjati: agreeably, well, cawing. |

TRANSLATION

"When Seetha was with me, then this crow flew into the sky and cawed much indicating Seetha's departure from me, and now sitting on a tree it is cawing agreeably indicating early arrival of Seetha... [4-1-55]

VERSE 56

एष वै तत्र वैदेह्या विहगः प्रतिहारकः
पक्षी माम् तु विशालाक्ष्याः समीपम् उपनेष्यति

eṣa vai tatra vaidehyā vihagaḥ pratihārakaḥ
pakṣī mām tu viśālākṣyāḥ samīpam upaneṣyati

SYNONYMS

tatra: there [then] | vihagaḥ: gone into sky | vaidehyāḥ: of Vaidehi | pratihārakaḥ: apahaarak = one who made happen abduction, an indicator | eṣa pakśī: this, bird | mām viśāla akśyāḥ: me, at that broad eyed Seetha's | samīpam upaneśyati: near to, will lead. |

TRANSLATION

"This bird alone, then roving in the sky indicated about the abduction of Seetha... and this very same bird will now lead me near to that broad eyed one... [4-1-56]

PURPORT

"The boons and curses in Ramayana" is an exclusive subject and there are a variety of books on these subjects. So also, the prognostications are another subject. Special attention will be paid to the cawing of the crow, for Rama blessed the crow. A crow is said to have requested Rama to remove its ugly look. Rama instead of blessing the crow to look like a white-swan blessed it to be proficient in foretelling. The crow's cawing is for both good and bad omens, which even now is an accepted belief. If the crow roves over in the sky continuously cawing, it is bad omen. If it sits on nearby tree or wall and caws incessantly, it is good omen to get desired things or to indicate the arrival of dear ones etc. Such prognostications are available by way of bad dreams etc., at many places in Ramayana.
VERSE 57

पश्य लक्ष्मण संनादम् वने मद विवर्धनम्
पुष्पित अग्रेषु वृक्षेषु द्विजानाम् अवकूजताम्

paśya lakṣmaṇa saṃnādam vane mada vivardhanam
puṣpita agreṣu vṛkṣeṣu dvijānām avakūjatām

SYNONYMS

paśya lakśmana: see, Lakshmana | vane: in forest | puṣpita agreṣu vṛkśeṣu: flowered, atop, on the trees | dvijānām avakūjatam: of birds, callings | mada vi vardhanam: passion, indeed, furthering samnaadam = appealing, tonality. |

TRANSLATION

"Lakshmana, observe the appealing tonality of birds in the forest that calling out atop the flowered trees, that which is indeed furthering one's passion� [4-1-57]

VERSE 58

विक्षिप्ताम् पवनेन एताम् असौ तिलक मञ्जरीम्
षट्पदः सहसा अभ्येति मद उद्धूताम् इव प्रियाम्

vikṣiptām pavanena etām asau tilaka mañjarīm
ṣaṭpadaḥ sahasā abhyeti mada uddhūtām iva priyām

SYNONYMS

asau ṣaṭpadaḥ pavanena vikśiptām: that, honeybee, by wind, up-shoved | etām: to these | tilaka manjarīm: tilaka flowers' [red flowers], bouquets | mada uddhūtam priyām iva: by vigour, up-heaved, loved one, as though | sahasā abhyeti: quickly, reaching |

TRANSLATION

"That honeybee is quickly reaching these red flowers bouquets of Tilaka that are like his loved ones that are raising their faces with vigour�[4-1-58]

PURPORT

The true devotee quickly grasps the nectar of knowledge from the teacher like the honeybee that quickly grasps the nectar of the flower, however vagrant the flower may be.
VERSE 59

कामिनाम् अयम् अत्यन्तम् अशोकः शोक वर्धनः
स्तबकैः पवन उत्क्षिप्तैः तर्जयन् इव माम् स्थितः

kāminām ayam atyantam aśokaḥ śoka vardhanaḥ
stabakaiḥ pavana utkṣiptaiḥ tarjayan iva mām sthitaḥ

SYNONYMS

kāminām: to the impassioned ones | atyantam śoka vardhanaḥ: very much, grief, enhancing | ayam aśokaḥ: that Ashoka tree | pavana utkśiptaiḥ: by wind, hustled up | stabakaiḥ mām tarjayan iva sthitaḥ: with, clusters of lowers, to daunt, as though, me, it is standing. |

TRANSLATION

"To the impassioned ones that Ashoka tree is very much enhancing grief, and with its bouquets of flowers hustled up by the wind it is sanding as though to daunt me... [4-1-59]

VERSE 60

अमी लक्ष्मण दृश्यन्ते चूताः कुसुम शालिनः
विभ्रम उत्सिक्त मनसः स अङ्गरागा नरा इव

amī lakṣmaṇa dṛśyante cūtāḥ kusuma śālinaḥ
vibhrama utsikta manasaḥ sa aṅgarāgā narā iva

SYNONYMS

kuśuma śālinaḥ: flowers, bearing | amī cūtāḥ: these, mango trees | vibhrama utsikta manasā: flirtatiously, aroused, with heart | sa anga rāga: with, body, creamed | narā iva dṛśyante: men, like, appearing. |

TRANSLATION

" Lakshmana, these mango trees bearing greenish yellow flower are appearing like men whose hearts are flirtatiously aroused, and who have creamed their bodies with greenish-yellow body cream� [4-1-60]

VERSE 61

सौमित्रे पश्य पम्पायाः चित्रासु वन राजिषु
किंनरा नरशार्दूल विचरन्ति ततः ततः

saumitre paśya pampāyāḥ citrāsu vana rājiṣu
kiṃnarā naraśārdūla vicaranti tataḥ tataḥ

SYNONYMS

nara śārdūla: manly tiger | paśya: see | pampāyāḥ citrāsu vana rājiṣu: Pampa's, amazing, forest, ranges | kinnarā: nymphs | vicaranti tataḥ tataḥ: indeed moving, there, and there. |

TRANSLATION

"Oh, tigerly man Soumitri, see these Pampa's amazing forests ranges... and therein the nymphs are moving, hither and yon... [4-1-61]

VERSE 62

इमानि शुभ गन्धीनि पश्य लक्ष्मण सर्वशः
नलिनानि प्रकाशन्ते जले तरुण सूर्य वत्

imāni śubha gandhīni paśya lakṣmaṇa sarvaśaḥ
nalināni prakāśante jale taruṇa sūrya vat

SYNONYMS

paśya: see | imāni nalināni śubha gandhīni: these, blue lotuses, propitiously, fragrant | jale sarvaśaḥ: in waters, everywhere | taruna sūrya vat: tender, sun, like | prakāśante: glistening, |

TRANSLATION

"See Lakshmana, these fragrant and propitious blue lotuses are everywhere in the waters, glistening like tender sun... [4-1-62]

VERSE 63

एषा प्रसन्न सलिला पद्म नील उत्पलायुता
हंस कारण्डव आकीर्णा पम्पा सौगन्धिका युता

eṣā prasanna salilā padma nīla utpalāyutā
haṃsa kāraṇḍava ākīrṇā pampā saugandhikā yutā

SYNONYMS

prasanna salilā: with tranquil, waters | padma nīlotpala yutā: lotuses, costuses [blue water-lily's,] containing | eṣā this vay, hamsa kārandava akīrṇā: swans, marine birds, permeated with | sougandhikā yutā: with red lotuses, along with | eṣā pampā [śobhate]: this, Pampa Lake, is shining forth. |

TRANSLATION

"This Pampa Lake is shining forth with its tranquil waters, that contain lotuses, blue water-lily's, and red lotuses, along with swans and water-birds that permeate it � [4-1-63]

VERSE 64

जले तरुण सूर्याभैः षट्पद आहत केसरैः
पन्कजैः शोभते पम्पा समन्तात् अभिसंवृता

jale taruṇa sūryābhaiḥ ṣaṭpada āhata kesaraiḥ
pankajaiḥ śobhate pampā samantāt abhisaṃvṛtā

SYNONYMS

pankajaiḥ: with lotuses | jale: in water | taruṇa sūrya ābhaiḥ: tender, sun, with resplendence | ṣaṭpada ahata kesaraiḥ: honeybees, pilfered, pollen grains | samantāt abhi samvṛtaḥ: all over, well wrapped up | śobhate [eṣā pampā]: beams forth, Pampa. |

TRANSLATION

"Lotuses with the resplendence of tender sun enwrapping its waters, pollen grain pilfered by honeybees enwrapping those lotuses� with them this Pampa is beaming forth�

VERSE 65

चक्रवाक युता नित्यम् चित्र प्रस्थ वनान्तरा
मातंग मृग यूथैः च शोभते सलिल अर्थिभिः

cakravāka yutā nityam citra prastha vanāntarā
mātaṃga mṛga yūthaiḥ ca śobhate salila arthibhiḥ

SYNONYMS

cakravāka yuta nityam: ruddy geese, with, always | citra prastha vana antara: amazing, areas, in forest, deeps | mātanga mṛga yūdhaiḥ ca: elephants, deer, herds of, also | śobhate: bedecked | salila arthibhi: water, desiring ones [thirsty | ][eṣā pampā śobhate: this, Pampa. beams forth.] |

TRANSLATION

"This Pampa is always bedecked with the ruddy geese, amazing deep areas of the forest, and with water thirsty herds of elephants and deer, and with them it gleams forth... [4-1-65]

PURPORT

There is a discussion whether Pampa is a lake or a river. There are two rivers in Karnataka State of India, one Tunga and the other Bhadra, at whose confluence it is called Tunga Bhadra. The Vijayanagara Empire built their capital Hampi at this place. The regional language Kannada uses ' ha ' for Sanskrit ' pa ' and hence Pampa is now called Hampi. Long before Vijayanagara dynasty, this place is ascribed to be Pampa, where the Kishkinda, the capital of monkey kings was situated. "The kingdom of Vanara or monkey race was in the north and west of Mysore, their chief city being Kishkindha near the village of Hampi on Tungabhadra..." Mysore and Conty Vol. I, page.178--Reie Vol. I pg. 146, and also in Bombay Gazetteer Vol. I pg. 142 of Dr. Bhandarkar. There are four copper plate inscriptions, dating around 3012 BC, at Shimoga District, Karnataka State, ascribing that Janamejaya, son of Parikshat makes grants to the Pampa area, because his great grand father Yudhisthara of Maha Bharata rested on the banks of Tungabhadra at this place. However there is a vast lake like formation at present day Hospet and Hampi in Karnataka State, where three rivers, namely Tungabhadra, Varada and Hagari and their tributaries etc., meet and disperse. This place is geographically at Long. 76�--78�, and Lat. 12�--16�.
VERSE 66

पवन आहत वेगाभिः ऊर्मिभिः विमले अंभसि
पन्कजानि विराजन्ते ताड्यमानानि लक्ष्मण

pavana āhata vegābhiḥ ūrmibhiḥ vimale aṃbhasi
pankajāni virājante tāḍyamānāni lakṣmaṇa

SYNONYMS

vimale ambhasi: in tranquil, waters | pavana āhata vegābhiḥ: of wind, throbbed, by the speed | ūrmibhiḥ: by ripples | tāḍyamānāni: pulsated | pankajāni virājante: lotuses, appear beautifully. |

TRANSLATION

"In the tranquil water the speed of wind is throbbing ripples, and the ripples throb the lotuses, thus the throbbing and rippling lotuses appear beautiful� [4-1-66]

VERSE 67

पद्म पत्र विशालाक्षीम् सततम् प्रिय पन्कजाम्
अपश्यतो मे वैदेहीम् जीवितम् न अभिरोचते

padma patra viśālākṣīm satatam priya pankajām
apaśyato me vaidehīm jīvitam na abhirocate

SYNONYMS

padma patra viṣalākśīm: lotus, petal like, broad eyed | satatam priya pankajām: always, holds dear, lotuses | a paśyataḥ vaidehīm: not, seeing [finding,] Vaidehi | me jīvitam na abhirocate: to me, life, not, interesting. |

TRANSLATION

"That one with lotus-petal-like broad eyes, who always holds the lotuses dear...without finding that Vaidehi... to me my life is uninteresting... [4-1-67]

PURPORT

Rama's tranquil heart is throbbing like the ripples in the waters, because the resident in that lotus like heart, Seetha is missing. Goddess Lakshmi sits in the lotus holding lotuses, like the pollen, and the vast lake of tranquil waters is the heart of Vishnu.
VERSE 68

अहो कामस्य वामत्वम् यो गताम् अपि दुर्लभाम्
स्मारयिष्यति कल्याणीम् कल्याण तर वादिनीम्

aho kāmasya vāmatvam yo gatām api durlabhām
smārayiṣyati kalyāṇīm kalyāṇa tara vādinīm

SYNONYMS

aho kāmasya vāmatvam: Aha! Love God's, deviousness [is deplorable] | yaḥ: he who [that Manmadha] | gatām dur labham api: gone away [is Seetha,] can not, regain [her now,] even then | kalyāṇatara vādinīm: graciously, articulating one | kalyāṇīm: about that graceful lady | smāra yiṣyati: to reminisce, [love-god] wishes to. |

TRANSLATION

"Aha! Deplorable is the deviousness of Love-god, for he is causing reminisces about that graceful lady who articulates that gracefully, even if she is gone away and cannot be regained now... [4-1-68]

VERSE 69

शक्यो धारयितुम् कामो भवेत् अभ्यागतो मया
यदि भूयो वसन्तो माम् न हन्यात् पुष्पित द्रुमः

śakyo dhārayitum kāmo bhavet abhyāgato mayā
yadi bhūyo vasanto mām na hanyāt puṣpita drumaḥ

SYNONYMS

puṣpitaḥ drumaḥ: with its flowered trees | vasantaḥ: this spring | [yadi ] na hanyāt: [if,] not, going to deaden [me] | bhūyaḥ: forcefully | kāmaḥ: Love-god | adya āgataḥ: now, came upon | mayā: by me | dhārayitum: to tolerate | śakyaḥ: possible one |

TRANSLATION

"If this spring with its flowered trees is not going to deaden me... the Love-god is a possible one to tolerate, though now he came upon me forcefully...[4-1-69]

VERSE 70

यानि स्म रमणीयानि तया सह भवन्ति मे
तानि एव अरमणीयानि जायन्ते मे तया विना

yāni sma ramaṇīyāni tayā saha bhavanti me
tāni eva aramaṇīyāni jāyante me tayā vinā

SYNONYMS

tayā saha: her, along with | yāni me ramṇīyāni bhavanti sma: which, to me, exhilarating [places or objects,] becoming, they are | tāni eva tayā vina a ramaṇīyāni jāyante: they, alone, she, without, un-exhilarating, they are becoming. |

TRANSLATION

"All those places or objects that were delightful ones to me when she was with me, and they alone are now becoming anguishing ones to me...for she parted from me� [4-1-70]

VERSE 71

पद्मकोश पलाशानि द्रष्टुम् दृष्टिः हि मन्यते
सीताया नेत्र कोशाभ्याम् सदृशान् इति लक्ष्मण

padmakośa palāśāni draṣṭum dṛṣṭiḥ hi manyate
sītāyā netra kośābhyām sadṛśān iti lakṣmaṇa

SYNONYMS

sīthāyā netra kośābhyām: Seetha's, eyes, pair of | sadṛśān iti: alike, thus | dṛṣṭiḥ: my sight | padma kośa palāśāni: lotus, bud's, petals | draṣṭum hi manyate: to gaze, indeed, is fascinated. |

TRANSLATION

"To gaze the petals of the lotus buds my sight is fascinated... and in them I perceive the pair of Seetha's bud-like eyes...Oh! Lakshmana...and they are alike thus... [4-1-71]

VERSE 72

पद्म केसर संसृष्टो वृक्षान्तर विनिःसृतः
निःश्वास इव सीताया वाति वायुः मनोहरः

padma kesara saṃsṛṣṭo vṛkṣāntara viniḥsṛtaḥ
niḥśvāsa iva sītāyā vāti vāyuḥ manoharaḥ

SYNONYMS

padma: lotuses' | kesara: pollen | sam sṛṣṭaḥ: well, carrying | vṛskśa: trees | antara: interior [in thickets] | vi nissṛta: well, let out | niḥ śvāsā: exhale | iva: like | sīthāyā: of Seetha | vāti: blowing | vāyuḥ: breeze | manaḥ: heart | haraḥ: stealing one. |

TRANSLATION

"This breeze.... let out from within the thickets of forests, breezing touching the pollen of lotuses, is reminding Seetha's exhale, as such it is heart-stealing... [4-1-72]

PURPORT

This verse is well explained by the ancient commentators in many derivatives. Some of them are: 1] Rama wanted to take comfort in the breeze, at least. But that breeze itself is troubling him, because it is carrying the fragrance of the pollen of lotuses, which is like the fragrance of Seetha's breath. surabhi nishvashite dadatahtrishaam as in laxana shaastra . Exhale of the beloved bears a kind of fragrance, which is known only to her lover. Seetha also holds the lotus dear and every aspect of Seetha is lotus oriented and thus Rama's remembering of Seetha by seeing lotuses. [Ibid. satatam priya pankajaam - 4-1-67.] 2] Goddess Lakshmi sits in the middle of the lotus, which will be in the heart of Vishnu. As of now She is stolen and Rama could not avert it. Hence the lotuses are angered at the loss of their resident Goddess Lakshmi, are taking the help of the breeze to carry the scent of the pollen, which is akin to Seetha's breath, and invade Rama's heart, to regain their tenant. Then a question arises as to why Rama confronts the invasion of this spring breeze without going away from there. In reply it is said that this breeze is like Seetha's breath, and it is coming from out of the thickets of the forests. So she must be around and appear to him any moment. Regaining Seetha is prime ordeal than the invasion of the cool spring breeze. 3] Another way of putting this is: -- padma = Goddess Lakshmi; kesara - or - kesaraiH = affection, like fragrant pollen; samshR^iSTaH = carrying; vR^iksha antara vi nisshruta = tree of the Universe, within it, emitted; nishvaasa iva = uninterrupted breathe, like; siithaayaa = of Nature [Seetha the feminine, is symbolised with the whole creative Universe,] vaayuH = all-pervading ether [mythical]; manaH = [sins of] heart; haraH = stealing/obliterating one. This is based on the ashwattha structure of the Universe. 1 uurdhva muulo'vaak shaakha eSho ashvatthaH sanaatanaH || 2-6-1 - kaThopanishad 2 uurthvamuulam athaH shaakham ashvattha~N praahuravyaya~N ||15_1-3 - bhagavadgiita The roots of Aswattha tree [the Holy fig tree, Ficus Religiosa, meaning that: shva = tomorrow; na stha = not there; the tree of the Universe that will not be there tomorrow, i.e., this Universe perishes, are inthe firmament and its stem, branches, and leaves spread upside down as this Universe. This is similar to the Igdrasil of Scandinavian mythology. Goddess Lakshmi sitting in Her Divine Lotus in empyrean abode exhales Her uninterrupted affection as the all-pervading ether, within the tree i.e., Universe, which is the life principle. When the created being is endowed with Her affection, but becomes a sinner, She recommends even that sinner to the Almighty Vishnu for obliteration of his sins and to accord salvation. Hence Vaishnavites demand heart-pouring devotion to the Almighty, than indulging in earthly cherishing. This is termed as nirhetuka satata dyaa prasaara i.e., without any precondition the grace of Goddess Lakshmi always flows. Verse Locator saumitre paśya pampāyā dakṣiṇe giri sānuṣu | puṣpitān ka^^rṇikārasya yaṣṭim parama śobhitām || 4-1-73 73. Soumitri; pashya = see pampayaa = Pampa's; dakSiNe giri saanuSu = southern, hill, on terraces; puSpitaam karNikaarasya = flowered, karnikara trees [Pentepetes Acerifolia]; yaSTim parama shobhitaam = tree-trunks, highly, splendorous. "Soumitri, see those flowered Karnikara trees with their tree-trunks on those southern hill-terraces of Pampa, they are highly splendorous... [4-1-73] Verse Locator adhikam śaila rājo.ayam dhātubhiḥ tu vibhūṣitaḥ | vicitram sṛjate reṇum vāyu vega vighaṭṭitam || 4-1-74 74. dhaatubhiH = minerals; vibhuuSitaH = ornamented with [impregnated with]; ayam shaila rajaH = this, mountain, kingly; vaayua vega nighaTTitam = by wind's, speed, drifted by; vichitram reNum adhikam sR^ijate = wondrous, dust, muchly, creating [exhausting.] "That one, that kingly mountain which is ornamentally impregnated with ores and minerals is exhausting much mass of wondrous dust with the colour of its ores, that is drifted by the wind's speed... [4-1-74] Verse Locator giri prasthāstu saumitre sarvataḥ saṃprapuṣpitaiḥ | niṣpatraiḥ sarvato ramyaiḥ pradīptā iva kiṃśukaiḥ || 4-1-75 75. giri prasthaaH tu = mountain, sides, even; Soumitri; sarvataH sam pra pushpitaH = all over, fully, well, flowered; nisH patraiH sarvataH ramyaiH = without, leaves [hiding the leaves,] all over, exquisite; pradiipta iva kimshukaiH = aglow, like, with Kimshuka trees [Butea frondosa] trees. "On the mountainsides, Soumitri, all over fully flowered are the exquisite Kimshuka trees, while their leaves are hidden under those reddish flowers, and with them that mountain is as though aglow... [4-1-75] The mountains always have similitude with kings as they stand high and noble on the land. The Himalaya is King Himavant, the father of Goddess Parvati, Shiva's consort. So also here the Rishyamuka Mountain, where Sugreeva takes asylum, is termed as a kingly mountain and Rama has not yet known the name of this mountain. On this mountain there are coloured dust splashes hiding the greenery of leaves, and the flowers are luminous in red colour, all over. This is indicating that the Kingly Mountain Rishyamuka is inviting the other King Rama or Rama the divine, with an incensed camphor, that will be red in glow and emits coloured smoke. This is the mangala aarati , the auspicious camphor-torch deference offered to kings of deities. Verse Locator pampā tīra ruhāḥ ca ime saṃsaktā madhu gandhinaḥ | mālatī mallikā padma karavīrāḥ ca puṣpitāḥ || 4-1-76 76. pampaa tiira ruhaaH = on Pampa's, banks, grlown up; ime samsikta madhu gandhinaH = these, wetted, with nectar, fragrance; malatii = Jasminum grandiflorum; mallikaa = jasmine; padma = water-lilies; karaviira = red oleanders; cha pushpitaaH = also, flowered. "On the banks of Pampa these jasmines, water-lilies, red oleanders have grown up and they are now flowered that is wetted with the fragrance of nectar...[4-1-76] Verse Locator ketakyaḥ sindhuvārāḥ ca vāsantyaḥ ca supuṣpitāḥ | mādhavyo gandhapūrṇāḥ ca kuṃdagulmāḥ ca sa^^rvaśaḥ || 4-1-77 77. ketakyaH = mogra bushes [Pandanus odra tissimus]; sindhuvaaraaH cha = sinduka [Vitex trifoia]; vaasantyaaH = [Gaertnera racemosa]; su pushpitaaH = well, flowered; maadhavyaaH = [Gaertnera racemosa]; gandha puuraaH cha = fragrance, full of, also; kunda gulmaaH cha = jasmine multiflorum, bushes, also; sarvashaH = every where. "The Mogra bushes, Sinduka, Vaasanti are well flowered. Maadhavi, flowers are also fully fragrant, and everywhere there are bushes of Jasmine... [4-1-77] Verse Locator ciribilvā madhūkāḥ ca vañjulā vakulāḥ tathā | campakāḥ tilakāḥ ca eva nāgavṛkṣāḥ ca puṣpitāḥ || 4-1-78 78. chira bilwaaH = saplings of bilva [Eagle marmelos]; madhuukaaH cha = [Bassia latifolia]; also; manjulaaH = charming are; vakulaaH tathaa = Mimusops elengi, like that; champakaaH = [Michelia champaca]; tilkaaH = tilaka; cha eva = also, like that; naaga vrikshaa = Mesualferrea trees; pushpitaaH = well, flowered. [4-1-78] "Charming are the saplings of Bilva, and Madhooka, and plants like Vakula, Champaka, Tilaka, Naaga trees are well flowered.... [4-1-78] Verse Locator padmakāḥ ca eva śobhante nīla aśokāḥ ca puṣpitāḥ lodhrāḥ ca giri pṛṣṭheṣu siṃha kesara pinjarāḥ || 4-1-79 79. padmakaaH = Ovieda verticellata; eva = thus; shobhante = well, flourishing; niila ashokaH cha = blue ashoka, also; pushpitaaH = flowered; lodhraaH cha = Tymplocos racemosa, also; griri pR^iSTeshu = on mountain, terraces; simha kesara pinjaraaH = lion's, mane, brownish. "Padmaka plants are well flourishing, and like that Neela, Ashoka are also flowered... trees on the mountain terraces namely Lodhra trees are brownish like lion's mane... [4-1-79] Verse Locator ankolāḥ ca kuraṇṭāḥ ca pūrṇakāḥ pāribhadrakāḥ | cūtāḥ pāṭalayaḥ ca api kovidārāḥ ca puṣpitāḥ || 4-1-80 80. ankolaaH cha = Alangium trees, also; kurantaH cha = Kurntaka, also; PoornakaaH = Poornaka trees, also; PaaribhadrakaaH = devadaaru [Uvaria longifolia.] chootaaH = mango trees; paatalayaH = Bignonia suave olens; cha eva = also, like that; kovidaaraaH cha = Mountain ebony [Bauhinia varigegata]; pushpitaaH = flowered. "The trees of Alangium, Kurntaka, Poornaka, Devadaaru, and also the Mango trees, and like that Patala trees, and the trees of Mountain ebony are flowered...[4-1-80] Verse Locator mucukuṃda arjunāḥ ca eva dṛśyante girisānuṣu ketaka uddālakāḥ ca eva śirīṣāḥ śiṃśupā dhavāḥ || 1-4-81 81. muchukunda = muchulinda trees; arjuana = Terminalia Arjuna trees; cha eva = also, like that; dR^ishyante = are seen; giri saanushu = on mountain terraces; ketaka = date trees; uddaalakaaH = Gordia myxa trees; cha eva = also, like that; shireesha = Mimosa sirisha; simshupa = simshupa trees; dhavaa = dhava trees. "Muchukunda trees, also Arjuna trees are seen on mountain terraces...Date palm trees, Uddaalaka trees also... like that the Shiriisha tree, simshupa trees, and dhava trees... [4-1-81] Verse Locator śālmalyaḥ kiṃśukāḥ ca eva raktāḥ kuravakāḥ tathā | tiniśā naktamālāḥ ca caṃdanāḥ syaṃdanāḥ tathā || 1-4-82 82. shaalmalyaH = silk cotton trees; kimshukaaH = palaasha[Butea frondosa]; cha eva = also, like that; raktaah kuravaka = red, mehandi [Globe amaranat]; tathaa = thus; tinishaaH = Dalberegia Oujeinesis; naktamaalaH = Galedupa arborea trees; cha = also; chandanaaH = sandalwood trees; syandanaaH = syandanaa trees; tathaa = thus. "Silk cotton trees, palaasha trees also, like that are red mehandi trees, thus are Tinisha and Naktamaala trees, sandalwood trees, spandana trees are all thus well flowered... [4-1-82] Verse Locator hintālaḥ tilakāḥ ca eva nāga vṛkṣāḥ ca puṣpitāḥ | puṣpitān puṣpita agrābhiḥ latābhiḥ pariveṣṭitān || 4-1-83 83. hintaalaH = hintaala trees; ca eva = also like that; tilaka = tilaka; naaga vR^iksha ca = naagaa trees also; pushpitaan = flowered; pushpita agraabhiH = flowered, apices; lataabhiH = by climber-planmts; pari vesSTitaan = enfolded. "Flowered are the trees like hintaala, tilaka, and naaga trees, and they are enfolded by the flowered climber-plants at their apices... [4-1-83] Verse Locator drumān paśya iha saumitre pampāyā rucirān bahūn | vāta vikṣipta viṭapān yathā āsannān drumān imān || 4-1-84 latāḥ samanuva^^rtante mattā iva vara striyaḥ | 84, 85a. drumaan pashya iha = trees, see, here; Soumitri; pampaayaa ruchiraan bahuun = of Pampa, splendorous, very many; vaata vikshipta viTapaan = by wind, bestirred, branches; yathaa aasannaan drumaan imaan = as though, nearby, trees, these are; lathaaH sam anuvartante = climber-plants, well, bear upon; mattaa iva vara striyaH = passionate, like, doting, women. "See the splendorous trees of Pampa here, oh! Soumitri...their branches bestirred by wind and bend onto other trees, as though these trees are nearby and within the reach of climber-plants... thus the climber-plants passionately bear upon those trees, like the doting of passionate women... [ [4-1-84, 85a] Verse Locator pādapāt pādapam gacchan śailāt śailam vanāt vanam || 4-1-85 vāti na eka rasa āsvāda sammodita iva anilaḥ | 85b. anila = breeze; na eka rasa aasvaada sammodita iva = not, with one, aroma, on savouring, happy, as though; paadapaat paadapam = from tree to tree; vanaat vanam = from forest to forest shailaat shailam = from mountain to mountain; gacchan = while going; vaati = is gliding. "And the breeze is perhaps unhappy by savouring only one kind of nectarine aroma, hence it appears to be gliding from tree to tree, forest to forest, mountain to mountain... while going from tree to tree, mountain to mountain, forest to forest... [4-1-85b, 86a] Verse Locator kecit paryāpta kusumāḥ pādapā madhu gandhinaḥ || 4-1-86 kecit mukula saṃvītāḥ śyāma varṇā iva ābabhuḥ | 86b 87a. madhu gandhinaH = with nectar, fragrance; kechit paadapaa = some, trees; paryaapta kusumaaH = are full with, flowers; kechit mukula samviitaa = some, with buds, enveloped; shyaamaa varNaa iva babhuH = dark, in colour, thus, they shine forth. "Some trees are full with flowers whose nectar is fragrant, and some shine forth with dark colour as they are enveloped with buds... [4-1-86b, 87a] Verse Locator idam mṛṣṭam idam svādu praphullam idam ityapi || 4-1-87 rāga yukto madhukaraḥ kusumeṣu āvalīyate || 87b, 88a. raaga yuktaH = fondness, having; madhu karaH = honey, maker [honeybee]; idam mR^iSTam = this one, pure; idam svaadu = this one, delicious; idam prahullam iti = this one, well bloomed, thus [assessing]; kushumeSu eva liiyate = into flowers, thus, plunging. "And the honeybee on assessing each of the flower as 'this one is pure... this one is delicious... and this one is well bloomed...' is plunging into them... [4-1-87b, 88a] Verse Locator nilīya punar utpatya sahasā anyatra gacchati | madhu lubdho madhukaraḥ paṃpā tīra drumeṣu asau || 4-1-88 88. niliiya = on plunging; punaH utpatya = again, coming up; sahasaa anyatra gacChati = quickly, somewhere else, going; madhu lubdhaH madhukaraH = nectar, avaricious, honeybee; pampa tiira drumeSu asau = Pampa, banks, among trees, those. "On plunging into the flowers that nectar-avaricious honeybee is again coming up, and quickly going elsewhere in the trees on the banks of Pampa... [4-1-8] Verse Locator iyam kusuma sanghātaiḥ upastīrṇā sukhā kṛtā | svayam nipatitaiḥ bhūmiḥ śayana prastaraiḥ iva || 4-1-89 89. svayam ni patitaiH = on their own, indeed, fallen; kusuma sanghaataiH = with flowers, clusters of; shayana prastharaiH iva = bed, laid on, like; upastiirNaa = spread out; iyam bhuumiH = this, ground is; sukhaa kR^iitaH = comfort, endowing; "These clusters of flowers that have fallen on their own are spreading out like a bed of flowers laid on, with them the ground appears to endow comfort... [4-1-89] Verse Locator vividhā vividhaiḥ puṣpaiḥ taiḥ eva nagasānuṣu | visteerṇāḥ pīta raktābhā saumitre prastarāḥ kṛtāḥ || 1-4-90 90. naga saanuSu = on mountain, slopes; vividhaiH puSpaiH eva vistiirnaaH = with varied, flowers, only, spread out; vividhaa prastaraaH kR^itaa piita rakta aabhaaH = diverse, mountain, slabs, rendered into, yellow, red, hues. "On mountain slopes varied flowers are spread out, with them the colour of diverse mountain slabs is rendered into yellow-red hue... [4-1-90] Verse Locator himānte paśya saumitre vṛkṣāṇām puṣpa saṃbhavam | puṣpa māse hi taravaḥ saṃgharṣāt iva puṣpitāḥ || 4-1-91 91. sauumitri = Soumitri; hima ante = winter, at end of; puSpa maase = flowering, month [Chaitra, April-May]; vrR^ikshaaNaam puSpa sambhavam = of trees, flowers, bloom; pashya = see; taravaH = trees; samgharSaat iva puSpitaaH hi = with competition, flowered, indeed, as though. "Soumitri see the bloom of flowers in spring after winter, as if the trees have indeed bore the flowers in competition with one another... [4-1-91] Verse Locator āhvayanta iva anyonyam nagāḥ ṣaṭpada nāditāḥ | kusumottaṃsa viṭapāḥ śobhante bahu lakṣmaṇa || 4-1-92 92. aahvaanyanta iva anyonyam = inviting, as though, mutually [with their swinging branches]; nagaaH = trees; SaTpada naaditaH; honeybee, droned with [where the drones appear to be the talk of trees]; kusuma uttamsa viTapaa = flowers, atop, trees; shobhante bahu = look attractive, highly; Lakshmana. "The drones of honeybees among the trees with flowered treetops appear to be the talk of trees, and the swinging branches of trees appear to be their invitational gestures to one another, thus those trees look highly attractive... [4-1-92] Verse Locator eṣa kāraṇḍavaḥ pakṣī vigāhyā salilam śubham | ramate kāntāyā sārtham kāmam uddīpayan iva || 4-1-93 93. eSha kaaraNDava pakshii = this, partridge, bird; vigaahya salilam shubham = entering, water, blessed; ramate kaantaayaa saartham = rejoicing, with female, together; kaamam uddiipayan mama = desire, kindling, in me. "Entering the blessed waters this bird, partridge, is rejoicing together with his female, kindling desire in me too... [4-1-93] The question of self-control of Rama in indulgence is discussed here. Rama's libido is not expressed after the abduction of Seetha, until his entry into the area of Pampa or its forests. Here, in these surroundings of Pampa, the spring season is at its height and the nature is adding fire to his fuelling desire. What anyone can do but to lament about his unconsummated desire? That too, when Manmadha, the Love God, assumes the charge of this particular Chaitra month, or spring season, it is impossible to play-act celibacy. For more details about such a condition, Gosvami Tulasi Das is perhaps the best poet to narrate in Ram Charita Manas, at Doha 73 to 76 of Baala Kaanda. Narrated in there is, that the saints and sages lost their loincloths, chastity belts peeled off on their own, and entire social order went topsy-turvy, when Manmadha took charge of the Universe for only a few moments, to kindle Shiva's love towards Parvati. As such the nature at Pampa itself has become a love god to Rama, to pour out his passion for Seetha. Verse Locator maṃdakinyāstu yadidam rūpam etan manoraram | sthāne jagati vikhyātā guṇāḥ tasyā manoramāḥ || 4-1-94 94. etat manaoharam = this sort of, heart-stealing nature; yat idam ruupam = which, this, sort of [ atmosphere of Pampa]; mandaakinyaaH tu = for River Ganga are there, but; tasyaa manaaH ramaa guNaaH = its [of Pampa,] heart, pleasing, attributes; jagati vikhyaataa sthaane = in world, renowned, it is reasonable. "This sort of heart pleasing nature is also available with River Ganga, and that alone reasonably signifies the popularity of River Pampa in the world... [4-1-94] Mahesvara Tirtha records the meaning of this verse in another way. "If this sort of love kindling atmosphere is there to River Ganga, it would have been the world's best environ..." But River Ganga is a Holy one and this environ cannot be there. This stanza signifies that Pampa is a river but not a vast lake, and all these narrations of longing epitomises the longing for a true friend like Sugreeva or Hanuma, or for Rama's life-mate Seetha. Verse Locator yadi dṛśyeta sā sādhvī yadi ca iha vasema hi | spṛhayeyam na śakrāya na ayodhyāyai raghūttama || 4-1-95 95. Raghu uttama = Raghu's, best from - Lakshmana; saadhvii = devoted lady; yadi dR^ishyeta = if, she is seen [found]; yadi cha iha vasema hi = if, also, here only, we reside, indeed; shakraaya = not, Indra's [throne]; na sprR^iha yeyam = I think of, about that; na ayodhyaayai = not, of Ayodhya. "If that devot lady Seetha is found, and also if we were to stay here only, I neither think about Indra's throne in Heavens nor Ayodhya's throne, which is like Indra's throne on the earth... [4-1-95] The word shakraaya is in Dative case, meaning that the throne of Ayodhya is meant for an Indra-like ruler on earth, and qualifies for a demonstrative adjectival expression in its adjacency principle. As such Rama is pondering over negating the kingdom, i.e., the Rajya Lakshmi, in comparison with Seetha, who is his Bhaagya Lakshmi. Kalidasa, in Raghuvamsha, depicts what this Bhagya Lakshmi has to say, when Rama, basing on some satirical remarks of his lowly subject deserts Seetha. upasthitaam puurvam apaasya lakShmiim vanam mayaa saarthamasi prapannaH | tadaaspadam praapya tayaati roShaat soDhaa asmi na tad bhavane vasantii || raghuvamsha, XIV.63 " Earlier, you refused the kingdom-fortune, [Rajya Lakshmi,] and came to forests, where I was with you. Now that, that kingdom-fortune, Rajya Lakshmi winning your affection, is jealous of me i.e., Bhagya Lakshmi, and she does not let me live in your palace. Verse Locator na hi evam ramaṇīyeṣu śādvaleṣu tayā saha | ramato me bhavet cintā na spṛhā anyeṣu vā bhavet ||4-1-96 96. na = nay; hi evam = indeed, this way; ramaNiiyeSu shaadvaleSu = in pleasant, green meadows; tayaa saha = with her, along; ramataH bhavet = delighting, happens to be; na me bhavet chintaa = not, to me, there will be, worry; spR^ihaa anyeSu na bhavet = interestedness, in other, there will not be; vaa = either. "Nay... if I were to take delight this way in these pleasant green meadows along with her, there will be no worry to me... nor interest in other things... [4-1-96] Verse Locator amī hi vividhaiḥ puṣpaiḥ taravo rucira cchadāḥ | kānane asmin vinā kāntām cittam utpādayanti me || 4-1-97 97. ruchiraH cChadaaH = with beautiful, leaves; amii taravaH = these, trees; hi vividhaiH puSpaiH = indeed, with various, flowers; asmin kaanane = in this, forest; vinaa kaantaam = without, the lady; chittam unmaadayanti me = heart, maddening, to me. "Indeed these beautifully leaved and variously flowered trees are maddening my heart as I am without that lady Seetha in this forest... [4-1-97] Verse Locator paśya śīta jalām ca imām saumitre puṣkara āyutām | cakravāka anucaritām kāraṇḍava niṣevitām || 4-1-98 98. pashya = see; shiita jalaam cha imam = cool, water, also, this one; Soumitri; puSkara aayutam = blue lotuses, [Nelemblum speciosum,] filled with; chakravaaka anu charitam = ruddy geese, well, moving; kaaranDava nishevitaam = partridge birds, well, venerated. "See the cool water of this Pampa Lake, Soumitri, filled with blue lotuses, and with ruddy geese well moving in, and well venerated by the partridge birds...[4-1-98] Verse Locator plavaiḥ krauñcaiḥ ca saṃpūrṇām mahā mṛga niṣevitām | adhikam śobhate pampā vikūjadbhiḥ vihaṅgamaiḥ || 4-1-99 99. plavaiH krouncha cha sampuurNaam = waterfowls, curlew birds, also, filled with; mahaa mR^iga niSevitaam = by great animals, adored; adhikam shobhate pampa = highly, glistens, is this Pampa; vi kuujadbhiH vihangamaiH = with pleasantly calling, birds. "Well filled with waterfowls, curlew birds, and adored by great animals, this Pampa glistens much with pleasantly calling birds...[4-1-99] Verse Locator dīpayantī iva me kāmam vividhā muditā dvijāḥ | śyāmām candra mukhīm smṛtvā priyām padma nibha īkṣaṇām || 4-1-100 100. diipayantii iva me kaamam = enkindling, as if, my, passion; vividhaa muditaa dvijaa = umpteen, gladdened, birds; shyaamaam chandra mukhiim = mid-in-youth, moon, faced; smR^itvaa priyam = reminding of, dear one; padma nibha iikshNaam = lotus, radiance, in her eyes. "Enkindling passion in me, are these umpteen gladdened birds, reminding me of my dear one who is in the mid of her youth, moonfaced, and with the radiance of lotuses in her eyes... [4-1-100] Verse Locator paśya sānuṣu citreṣu mṛgībhiḥ sahitān mṛgān | mām punaḥ mṛga śabākṣī vaidehyā virahīkṛtam | vyadhayantīva me cittam saṃcarantaḥ tataḥ tataḥ || 4-1-101 101. pashya = see; chitreSu saanuSu = on wonderful, mountainsides; mR^igiibhiH sahitaan mR^igaan = with female deer, with, male deer; tataH tataH = there and there; sancharantaH = moving; mR^igashaaba akshyaa = with fawn-eyed one; vaidehyaa = with Vaidehi; virahii kR^itaam = weaned away; maam = me [such as I am]; punaH vyadhayanti iva = further, agonising, as though; me cittam = my, heart is [ thus agonised.] "See that female deer along with male deer moving there and there on those wonderful mountainsides... and at me, who am weaned away from such a fawn-eyed lady Seetha... and such as I am, my heart is further agonised on seeing these wide-eyed deer, and for not seeing her, the wide-eyed Seetha... [4-1-101] Verse Locator asmin sānuni ramye hi matta dvija gaṇākule | paśya ayam yadi tām kantām tataḥ svasti bhavet mama || 4-1-102 102. ramye = spectacular; matta dwija gaNa akule = [the place with] impassioned, birds, groups, with ado; asmin saanuni hi = on those, terraces; taam kaantaam pashya ayam yadi = her, that lady, if only I can see; tataH mama swasti bhavet = then, to me, peace, will be there. "If only I can see that lady on those spectacular terraces filled with impassioned bird groups with much ado, then there shall be peace for me... [4-1-102] Verse Locator jīveyam khalu saumitre mayā saha sumadhyamā | seveta yadi vaidehī pampāyāḥ pavanam śubham || 4-1-103 103. su madhyama = slender-waisted one; vaidehii mayaa saha = Seetha, me, along with; pampaayaaH shubham pavanam = Pampa's, benignant, breeze; seveta yadi = adores, if; jiiveyam khalu = I will live along, surely. "I live along for sure, Soumitri, if that slender-waisted Vaidehi basks in this benignant breeze of Pampa along with me... [4-1-103] Verse Locator padma saugandhika vaham śivam śoka vināśanam | dhanyā lakṣmaṇa sevante pampāyā vana marutam || 4-1-104 104. Lakshmana; padma = lotuses; saugandhika vaham = red lotuses, fragrance carrying; shivam = auspicious one; shoka vinaashanam = melancholy, eliminating one; pampa upavana maarutam = Pampa's, greensward, breeze; dhanyaa = fortunate are; sevante = those that adore it. ""Lakshmana, the breeze from the greenswards of Pampa that carries the fragrance of lotuses including that of red lotuses is an auspicious one, an eliminator of melancholy, and those that adore such a breeze are fortunate ones... [4-1-104] Another rendering is: padma red lotuses', sougandhika of costuses, vaham = fragrance carrying, i.e. carrying the fragrance of many flowers as though in a garland of flowers on its chest; shivam pure, uncontaminated breeze, i.e., the first breeze of the season. dhanyaaH fortunate, sevante those that await and adore. Those couples that await this first breeze, emerging from the gardens of Pampa Lake, carrying fragrance of many a flower, like that of a garland of flowers, are fortunate. Verse Locator śyamā padma palāśākṣī priyā virahitā mayā | katham dharayati prāṇān vivaśā janakātmajā || 4-1-105 105. shyaamaa = youthful; padma palaasha akshii = lotus, petal, eyed; priyaa = my beloved; virahitaa mayaa = without, me; katham = how; dhaarayatii praaNaan = bears, her lives; vivashaa janaka aatmaja = helpless, Janaka's daughter. "That youthful, lotus-petal eyed beloved of mine, that Janaka's daughter... how can that helpless lady bear her lives without me... [4-1-105] Verse Locator kim nu vakṣyāmi dharmajñam rājānam satya vādinam | janakam pṛṣṭa sītam tam kuśalam jana saṃsadi || 4-1-106 106. jana samsadi = among people, host of; pR^iSTa siitam = [when he] questions about, Seetha; dharmaGYam satya vaadinam raajaanam = to virtuous one, truth speaking one, one who is a king; tam = to him; janakam = to king Janaka; kim nu kushalam vakshyaami = what can, indeed, about well-being, I can say. "What sort of well-being can I say to that virtuous and truth speaking King Janaka, if he enquires about Seetha's well-being among hosts of people? [4-1-106] Seetha is an unusual princess by birth. Winning her hand in marriage is unusually preconditioned by King Janaka with the lifting of Shiva's bow, which none else could do than Rama. Having won Seetha's hand in marriage, but lost her in the forest, will be ridiculous. Rama reflects here as to how his father-in-law King Janaka would lookdown Rama for not protecting his daughter Seetha. Verse Locator yā mam anugatā mandam pitrā prasthāpitum vanam | sītā dharmam samāsthaya kva nu sā vartate priyā || 4-1-107 107. pitraa prasthaapitam vanam = ; by father [Dasharatha,] sent to, forest; mandam maam yaa = unfortunate one, me, she who; dharmam samaasthaaya anugataa = virtuous course, on taking up, accompanied; saa priyaa kva nu vartate = such as she is, ladylove, where, really, is staying. "She who accompanied me, an unfortunate one whom his father sent to forests, taking up a virtuous course... now where will be she, that ladylove of mine, be abiding... [4-1-107] Verse Locator tayā vihīnaḥ kṛpaṇaḥ katham lakṣmaṇa dhāraye | ya mām anugatā rajyāt bhraṣṭam vihata cetasam || 4-1-108 108. lakshmaNa = Lakshmana; raajyaat bhraSTam vigata chetasam = from kingdom, forfeited, with forfeited, quintessence; maam yaa anugataa = me, she who, accompanied; tayaa vihiinaH kR^ipaNaH = her, without, desolated; katham dhaaraye = how, live on. "Whose kingdom is forfeited, and whose soul succumbed to the circumstance at the time of exile, but she accompanied suchlike me, and Lakshmana, without her how I can I live on in desolation... [4-1-108] Verse Locator tat cāru añcita padmākṣam sugandhi śubham avraṇam | apaśyato mukham tasyāḥ sīdati iva matiḥ mama || 4-1-109 109. tasyaaH = her; chaaru = pretty; anchita = beaming; padmaaksham = having lotus-like eyes; sugandhi shubham = fragrant, auspicious; a vranam = without, scars - scarless; tat mukham = that, face; a pashyataH = unable to see; mama matiH siidati iva = my, mind, is sinking, as though. "She who has a pretty and beaming face with lotus-like eyes, that is fragrant, auspicious and scarless, and not seeing such a face my mind is as though sinking... [4-1-109] Verse Locator smita hāsyāntara yutam guṇavat madhuram hitam | vaidehyāḥ vākyam atulam kadā śroṣyāmi lakṣmaṇa || 4-1-110 110. Lakshmana; vaidehyaaH = Vaidehi's; smita haasya antara yutam = smiling, witty, in between, having; guNavat = wisdom-wise; madhuram = pleasing; hitam = friendly; atulam vaakyam = incomparable [unique in its own way,] sentence [conversation]; kadaa shroSyaami = when, can I hear. " Lakshmana, when can I hear that conversation of Vaidehi that will have smiles and wits in between... wisdom wise pleasing, friendly and unique one in its own way... [4-1-110] Verse Locator prāpya duḥkham vane śyāmā mām manmadha vikarśitam | naṣṭa duḥkheva hṛṣṭeva sādhvī sādhu abhyabhāṣata || 4-1-111 111. shyamaa = youthful lady; sadhvii = decent lady; praapya duHkham vane = succumbed, to suffering, in forest; naSTa duHkha iva = got rid of, suffering, as though; hR^iSTaa iva = gladsome, as though; maam manmadha vikarshitam = me, by love, smitten; saadhu abhyabhaashata = [very] fondly, speaking. "That youthful and decent lady though succumbed to suffering in forests used to look as though got rid of her sufferings, and as though gladsome woman, and she used to speak to me, one smitten by her love, very fondly... [4-1-111] Verse Locator kim nu vakṣyāmi ayodhyāyām kausalyām hi nṛpātmaja | kva sā snuṣā iti pṛcchantīm katham ca ati manasvinīm || 4-1-112 112. nR^ipa aatmaja = oh! Prince Lakshmana; ayodhyaam = in Ayodhya; saa kva suSnaa = she, where is, daughter-in-law [of mine]; katham api = how is she, even; iti pR^icChantiim = thus, questioning; manasviniim = kind hearted lady kausalyaam = to Kausalya; kim nu vakshyami = what, indeed, can I say. "What can I say in Ayodhya to that kind hearted lady and my mother Kausalya, oh, prince Lakshmana, when she asks �where is she, my daughter-in-law? And how is she? ' [4-1-112] Verse Locator gaccha lakṣmaṇa paśya tvam bharatam bhrātṛu vatsalam | na hi aham jīvitum śaktaḥ tām ṛte janakātmajam || 4-1-113 113. Lakshmana; tvam gacCha = you, begone; bhraatR^iu vatsalam = towards brothers, affectionate one; bharatam = Bharata; pashya = you may see; aham taam aatmajaam R^ite = I, her, janaka's, daughter, leaving off; jiivitum na shakataH hi = to live, not, be able to, isn't it. "Begone! Lakshmana.... you may see Bharata, that affectionate one for his brothers... I may not be able to live on leaving off Seetha... isn't so!" [So said Rama to Lakshmana] [4-1-113] Verse Locator iti rāmam mahātmānam vilapantam anātha vat | uvāca lakṣmaṇo bhrātā vacanam yuktam avyayam || 4-1-114 114. iti = this way; anaatha vat vilapantam = waif, like, wailing; mahaatmaanam raamam = to great soul, Rama; bhraataa = his brother; Lakshmana; yuktam avyayam vachanam = appropriate, infallible, words; uvaacha = spoke. To that great-souled Rama who is bewailing that way like a waif, his brother Lakshmana said these appropriate and infallible words. [4-1-114] Verse Locator saṃsthambha rāma bhadram te mā śucaḥ puruṣottama | na īdṛiśānām matiḥ mandā bhavati akaluṣātmanām || 4-1-115 115. puruSottama = oh, best one among men; Rama; samsthambha = control yourself; bhadram te = let safety betide you; maa shuchaH = do not, lament; iidR^ishaanaam = this kind of; a kaluSa atmaanaam = un, blemished, souls; mandaa matiH na bhavati = languorous, intellect, not, become. "Oh, best one among men, please control yourself Rama, let safety betide you, do not lament, the intellect of your kind of unblemished souls does not become languorous... [4-1-115] Verse Locator smṛtvā viyogajam duḥkham tyaja sneham priye jane | ati sneha pariṣvangāt vartiḥ ardrā api dahyate || 4-1-116 116. viyogajam duHkham = by departure-caused, sadness; smR^itvaa = on recollecting; sneham priya jane tyaja = fondness, for the loved ones, forsake [to some extent]; ati sneha parishvangaat = too much, friendship, by the embrace of; vartiH aadraa api dahyate = wick, even, drenched [in water,] burns. "Recollect the sadness caused by departure of loved ones, and it may please be forsaken for some extent, with the embrace of too much of friendship of the water-drenched wick with oil, even that water-drenched wick burns in the lamp... [4-1-116] dur anvaya - wrong parsing of words in verse The above is the wrong orientation of words used in above two verses. While the word-to-word translation of Ramayana is rare in print medium, the prose versions are giving meanings with such orientation, and they will be usually found in almost all printed books. The above suggests that Lakshmana is asking Rama to forget Seetha, which is meaningless. The following is said to be the reasonable orientation. Other words being same, the rest are: priya jane = in dear, ones; sneham smR^itvaa = fondness, on remembering; iidR^ishaanaam = for this kind of; a + kaluSa atmaanaam = of un, blemished, souls; matiH mandaa na bhavati = intellect, languorous, will not, become; viyogajam duHkham tyaja = by separation, caused sadness, leave off. "On remembering the fondness for dear ones, intellect of your kind of unblemished souls will not become languorous. Leave off the sadness caused by separation. Such wrong orientations of words used in verses will be found in other verses also, because printed books are carrying them forward, and they need correction by some pundits who can kindly spare time and effort. The above correction is per courtesy of : Pt. Paturi Sitaramaanjaneyulu Verse Locator yadi gacchati patālam tato abhya.adhikam eva vā | sarvadhā rāvaṇaḥ tāta na bhaviṣyati rāghava || 4-1-117 117. oh, Raghava; raavanaH = Ravana, the demon; paataalam tataH adhikam eva vaa = netherworlds, from there, still deeper, even; yadi gacChati = if he, goes to; sarvadhaa na bhavishyati taavat = in any way, does not, live on, at all. "If Ravana goes to the netherworlds, or still deeper worlds from there, oh my brother, still he will not live, Raghava... [4-1-117] Verse Locator pravṛttiḥ labhyatām tāvat tasya pāpasya rakṣasaḥ | tataḥ hāsyati vā sītām nidhanam vā gamiṣyati || 4-1-118 118. paapasya tasya rakshasaH = sinful one, that, demon's; pravR^ittiH labhyataam = emplacement, let it be obtained; tataH siithaam vaa haasyati = then, Seetha may be, left of by him; nidhanam vaa gamiSyati = doom, or, enter into. "Let the emplacement of that sinning demon e obtained... and then he either cedes Seetha or enters into his own doom... [4-1-118] Verse Locator yadi yāti diteḥ garbham rāvaṇaḥ saha sītāyā | tatra api enam haniṣyāmi na cet dāsyati maithilīm || 4-1-119 119. raavana saha siithaayaa = Ravana, along with, Seetha; yadi yaati diteH garbham = if, enters, Diti's, womb; na chet daasyati maithiliim = if, give away, Maithili tatra api enam = there, even, him; han ishyaami = to slay, I wish to; "Even if he enters the womb of Diti along with Seetha, and if he does not give away Seetha, even there I wish to slay him,...[4-1-119] Please refer to Ch 45- 46 of Bala Kanda of details about Diti and someone entering her womb. Verse Locator svāsthyam bhadram bhajasva āryaḥ tyajatām kṛpaṇā matiḥ | artho hi naṣṭa kā^^ryārthaiḥ na ayatne na adhigamyate || 4-1-120 120. aaryaH = oh, revered one; svaasyatham bhadram bhajasva = rejuvenate, secure, you may attain; tyajataam kR^ipaNaa matiH = cast-off, pathetic, mood; naSTa kaarya arthaiH = having lost, endeavours, purpose of; arthaH = its results; na a yatne = not, without, try; na adhigamyate = not, regain. "May you rejuvenate and be secure, oh, revered one, cast-off your pathetic mood... result of purpose will be lost indeed, for the endeavourers without a try, thus nothing can be regained by them... [4-1-120] Verse Locator utsāho balavān ārya nāsti utsāhāt param balam | saḥ utsāhasya hi lokeṣu na kiṃcit api durlabham || 4-1-121 121. aarya = oh, noble one; utsaahaH balavaan = vehemence, is a mighty one; utsaahaat param balam naasti = than vehemence, superior, might, is not there; saha utsaahsyaH hi = who, with vehemence, indeed; lokeSu kimchit api durlabham = in the world, slightest, even, impossible. "Vehemence is might, oh, noble one, there is no superior might than vehemence and to him with vehemence there is no impossibility in the world,... even the slightest... [4-1-121] Verse Locator utsāhavantaḥ puruṣā na avasīdanti karmasu | utsāha matram āśritya sītām pratilapsyām janakīm || 4-1-122 122. utsaahavantaH puruSaa = vehement, men; na avasiidanti karmasu = do not, regress, in deeds; utsaaha maatram aashritya = with vehemence, alone, taking hold of; prati lapsyaam = in turn, we regain; jaanakiim = Janaki. "Vehement men do not regress in deeds, and taking hold of vehemence alone we regain Seetha...[4-1-122] Verse Locator tyajya kāma vṛttatvam śokam sam nyasya pṛṣṭataḥ | mahātmānam kṛtātmānam ātmānam na avabudhyase || 4-1-123 123. tyajataam kaama vR^ittatvam = leave off, ardency, enclosure of; shokam sam nyasya pR^iSTataH = compassion, let go, behind [pushback]; maha aatmaanam = your great soul; kR^ita aatmaanam = your controlled, soul; na ava budhyase = not, able to know [yourself] "You leave off this enclosure of ardency and pushback that compassion ... you are not able to know your great and controlled soul...with these thoughts of self-pity and fondness... [4-1-123] Verse Locator evam saṃbodhitaḥ tena śokopahata cetanaḥ | tyjya śokam ca moham ca rāmo dhairyam upāgamat || 4-1-124 124. shoka upahata chetanaH = by emotion, marred, conscience; Rama; evam sambodhitaH = thus, addressed [by Lakshmana]; tatra then; nyasya shoka cha moham cha = let off, pity, and, fondness, also; tataH dhairyam upaagamat = then, courage, he acquired. Thus addressed by Lakshmana, then Rama whose conscience is marred by emotions, got rid of pity and fondness, and acquired courage, to perform the deed demanded of his incarnation. [4-1-124] This reflects the saying of Bhagavad Gita gataasun agataasuumscha naanu shochanti panditaH... Lakshmana repeats the same words in Yuddha Kanda, the Book of War, chapter 83, verse 43, when Rama laments on receiving information that Indrajit, the son of Ravana killed Seetha. Here the word shoka ' stands for pity and moha stands for fondness, and god has these two basic attributes towards His creation. Thus the pity and fondness of god is now aimed at releasing the innate soul, namely Seetha, from the captivation. Verse Locator so.abhya atikrāmat avyagraḥ tām acintya parākramaḥ | rāmaḥ pampām su rucirām ramyām pāriplava drumān || 4-1-125 125. a chintya paraakramaH = inestimable, valiant; Rama; a vyagraH = without, grieving; su ruchiraam = well, charming; ramya paariplava drumaan = with charm, flapped by winds, those trees are; taam pampaam = those, Pampa Lake [areas]; saH abhyatikraamat = he, strode forward. He that inestimable valiant Rama strode forward those areas of charming Pampa Lake, with the charm of wind-flopped trees, getting rid of grief. [4-1-125] Verse Locator nirīkṣamāṇaḥ sahasā mahātmā sarvam vanam nirjhara kandarām ca | udvigna cetāḥ saha lakṣmaṇena vicārya duḥkhopahataḥ pratasthe || 4-1-126 126. niriikshyamaaNaH sahasaa mahaatmaaa = observing, quickly, the great one; sarvam vanam = all round, the forest; nirjhara kandaram cha = with brooks and caves, also; udvigna chetaaH = agonised at heart; saha Lakshmana vichaarya = with Lakshmana, reviewing; duHkha upahata = anguish, marred [anguished one]; pratashte = travelled on. That great one Rama on observing all over quickly, all round the forest with its brooks and caves, and reviewing with Lakshmana, though agonised at heart that anguished one travelled on. [4-1-126] Verse Locator tam matta mātaṅga vilāsa gāmī gacchantam avyagra manāḥ mahātmā | sa lakṣmaṇo rāghavam apramatto rarakṣa dharmeṇa balena ca eva || 4-1-127 127. matta maatanga vilaasa gaamii = robust, with elephant, gait, he while striding; mahaatma = the great soul; iSTa ceSTaH saH LakshmanaH = agreeable, by his deeds [to Rama,] that, Lakshmana; gacChantaam = while [ Rama is] walking ahead; raaghavam = Raghava is; a vyagra manaa = not, despaired, at mind; apramattaH = vigilantly; dharmeNa balena cha eva = of virtue, and strength, too, thus; raraksha = protected. While that great soul Rama is walking ahead, that great souled Lakshmana whose stride is also like that of an elephant, and whose deeds are agreeable to Rama, vigilantly protected Rama with an un-despaired mind and even by his virtue and strength. [4-1-127] Verse Locator tau ṛṣyamūkasya samīpa cārī caran dadarśa adbhuta darśanīyau | śākhā mṛgāṇām adhipaḥ tarasvī vitatrase naiva ciceṣṭa ceṣṭām || 4-1-128 128. R^iSyamuukasya sammepa chaarii = Rishyamuka mountain, nearby, one who moves about; tarasvii = mighty one; shaakhaa mR^igaaNaam adhipa = tree-branch, animals', chief [Sugreeva]; charan = meandering thereabout; adbhuta darshaniiyau = those who are amazing, in look; tau = at those two, Rama and Lakshmana; dadarsha = has seen; vitatrase = frightened; na eva cicheSTa ceSTaam = not, thus, gesticulated, any gestures - he is petrified. He who is the chief of Vanara-s, who moves about Mt. Rishyamuka, while he is meandering thereabout he happened to see those two who are so amazing for a look, namely Rama and Lakshmana, by which he is so frightened that he is petrified. [4-1-128] Verse Locator sa tau mahātmā gaja manda gāmi śakhā mṛgaḥ tatra ciran carantau | dṛṣṭvā viṣādam paramam jagāma cintā parīto bhaya bhāra magnaḥ || 4-1-129 129. tatra charan gaja manda gaami = there, moving about, elephant, gait like, in stride; mahaatmaa = great-soul [Sugreeva]; saH shaakhaa mR^igaH = he that [Sugreeva,] tree-branch, animal [Sugreeva]; charantau = those moving about [advancing]; tau = those two Rama, Lakshmana; dR^iSTva = having seen; chintaa pariitaH = worry, muffled with; bhaya bhaara magnaH = fear's, weight, engulfed; paramam viSaadam jagaama = profound, agony, derived. On seeing those two Rama and Lakshmana who are advancing his way, he that great soul who is a tree-branch animal, and he who strides like an elephant, derived profound agony that muffled him in worry, and he is engulfed under the weight of his fear. [4-1-129] Here Dharmaakuutam depicts this: tatastu samastalokarakShaNakShamakShitipatilakShaNalakShitau karakamalagR^ihiitakanakamayasharaasanau parikupitaviShadharanikara- sadR^ishanishitasharabharabharitasharadhivilasitavipulabhujashikharau uddhR^iutapR^iuthulamaa~NsalamasR^iuNaayatabhujadaNDamaNDitau svaparigraheNajaTaavalkayorapispR^iuhaNiiyataasampadakau gandhasindhuramantharagaaminau apraakR^iutalaavaNyaavala~NkR^itaaraNyau apaa~NgashobhitaaraNyausamupasthitakaaruNyau sarvasattvasharaNau mahaaviiraagragaNyau sukumarau niriikShyaki~ncidapisa~ncalitahR^idayaH sa~ncitaikamatyaiH sahacaturbhiramaatyaiH vipulabalaavaliptabaliimukham R^ishyamuukam adhivasan samagraguNanidhaanam sugriivonaama vaanaralokaadhipo vilokayaamaasa This is for the entrance of Rama and Lakshmana into the life of Sugreeva. Verse Locator tam āśramam puṇya sukham śaraṇyam sadaiva śākhā mṛga sevitāntam | trastāḥ ca dṛṣṭvā harayoḥ abhijagmuḥ mahaujasau rāghava lakṣmaṇau tau || 4-1-130 130. maha aujasau = highly, vigorous ones; tau = those two Raghava; Lakshmana; dR^iSTvaa = having seeing; trasthaaH = all [monkeys are] frightened; harayaoH = monkeys; puNya sukham = that is pious, consolatory; sharaNyam sadaiva = sheltering, always; shaakhaa mR^iga sevita antam = by tree-branch, animals, adored, inland; tam aashramam = towards that, hermitage; abhijagmuH = monkeys, fled. On seeing those magnificent two, Rama and Lakshmana, the monkeys are frightened and fled towards the pious hermitage of Sage Matanga, which has an inland that is always adored by monkeys for it is consolatory and sheltering them. [4-1-130] - - - . Endnote This episode is a construct on the hymn at 1-4-3 inBrihadaaranyaka Upanishadic which is as below: -- savai na rame | tasmaat ekaakii na ramate | sa dvitiiyam aicchat | sahaitaavaanaasayathaa strii pumaamsau sampariShvaktau |----tataH patishca patniicaa bhavataam ---tatomanuShyo ajaayanta---BR^ihadaaraNyakopaniShad 1-4-3 God is said to take no delight in Himself alone, and He desired another.He was like an embraced male and female. Man and wife. Hence He felled His body to become two… and from thereon humans originated…Brihadaaranyaka Upanishat 1-4-3. The lustful words of Rama are to be construed as pure pleasure forhaving Seetha at his side, as a longing to have His first creation with himself. This is for deifying Rama as incarnation of Vishnu. All the Ramayana-s or Purana-s which deal with the episode of Rama's reaction on seeing Pampa Lake have the same import. In Skanda Purana there is yet another instance stating that Rama gave curses to such lusty components of nature, for his lust is not satiated. It is as below: - vaimukhyam gandha phalyaastu bhramaraan ashapat prabhuH | kokaan nishiidhevishlesham pikam anya vivardhanam | candanam sarpa nilayam vaayum sarpa ashanam tathaa| jyostnaam ka¹a~Nka sa~ncchannaanaam shashaasa raghu nandana | skandapuraaNa "Champaka flowers [Hindi: Mogra; Telugu : Sampega; Botanical : Michelia champaka] are not to be touched by Honeybees, chakravaaka, [water-birds, ruddy geese, know for their inseparable swimming] be separated in midnight, Kokila birds [Blackcuckoos] be grownup in other's nests [i.e., in crow's nest] Sandalwood trees become shelters to snakes, the breeze [that is cool and incited Rama's thoughts about Seetha,]shall become food of snakes… thus cursed Rama, in his anguish about his separation from Seetha…" Skanda Purana. ------- iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe prathamaḥ sargaḥ Thus, this is the 1st chapter in Kishkindha Kanda of Valmiki Ramayana the First Epic poem of India. Verse Locator for Book IV : Kishkindha Kanda - The Empire of Holy Monkeys : Chapter 1 Top of Page 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 © 2000, Desiraju Hanumanta Rao [Revised - March 04] 3] Another way of putting this is: -- padma = Goddess Lakshmi; kesara - or - kesaraiH = affection, like fragrant pollen; samshR^iSTaH = carrying; vR^iksha antara vi nisshruta = tree of the Universe, within it, emitted; nishvaasa iva = uninterrupted breathe, like; siithaayaa = of Nature [Seetha the feminine, is symbolised with the whole creative Universe,] vaayuH = all-pervading ether [mythical]; manaH = [sins of] heart; haraH = stealing/obliterating one. This is based on the ashwattha structure of the Universe. The roots of Aswattha tree [the Holy fig tree, Ficus Religiosa, meaning that: shva = tomorrow; na stha = not there; the tree of the Universe that will not be there tomorrow, i.e., this Universe perishes, are inthe firmament and its stem, branches, and leaves spread upside down as this Universe. This is similar to the Igdrasil of Scandinavian mythology. Goddess Lakshmi sitting in Her Divine Lotus in empyrean abode exhales Her uninterrupted affection as the all-pervading ether, within the tree i.e., Universe, which is the life principle. When the created being is endowed with Her affection, but becomes a sinner, She recommends even that sinner to the Almighty Vishnu for obliteration of his sins and to accord salvation. Hence Vaishnavites demand heart-pouring devotion to the Almighty, than indulging in earthly cherishing. This is termed as nirhetuka satata dyaa prasaara i.e., without any precondition the grace of Goddess Lakshmi always flows.
VERSE 73

सौमित्रे पश्य पम्पाया दक्षिणे गिरि सानुषु
पुष्पितान् क^^र्णिकारस्य यष्टिम् परम शोभिताम्

saumitre paśya pampāyā dakṣiṇe giri sānuṣu
puṣpitān ka^^rṇikārasya yaṣṭim parama śobhitām

SYNONYMS

paśya: see pampayaa = Pampa's | dakṣiṇe giri sānuṣu: southern, hill, on terraces | puṣpitām karṇikārasya: flowered, karnikara trees [Pentepetes Acerifolia] | yaṣṭim parama śobhitām: tree-trunks, highly, splendorous. |

TRANSLATION

"Soumitri, see those flowered Karnikara trees with their tree-trunks on those southern hill-terraces of Pampa, they are highly splendorous... [4-1-73]

VERSE 74

अधिकम् शैल राजो।अयम् धातुभिः तु विभूषितः
विचित्रम् सृजते रेणुम् वायु वेग विघट्टितम्

adhikam śaila rājo|ayam dhātubhiḥ tu vibhūṣitaḥ
vicitram sṛjate reṇum vāyu vega vighaṭṭitam

SYNONYMS

dhātubhiḥ: minerals | vibhūṣitaḥ: ornamented with [impregnated with] | ayam śaila rajaḥ: this, mountain, kingly | vāyua vega nighaṭṭitam: by wind's, speed, drifted by | vicitram reṇum adhikam sṛjate: wondrous, dust, muchly, creating [exhausting.] |

TRANSLATION

"That one, that kingly mountain which is ornamentally impregnated with ores and minerals is exhausting much mass of wondrous dust with the colour of its ores, that is drifted by the wind's speed... [4-1-74]

VERSE 75

गिरि प्रस्थास्तु सौमित्रे सर्वतः संप्रपुष्पितैः
निष्पत्रैः सर्वतो रम्यैः प्रदीप्ता इव किंशुकैः

giri prasthāstu saumitre sarvataḥ saṃprapuṣpitaiḥ
niṣpatraiḥ sarvato ramyaiḥ pradīptā iva kiṃśukaiḥ

SYNONYMS

giri prasthāḥ tu: mountain, sides, even | sarvataḥ sam pra puśpitaḥ: all over, fully, well, flowered | nisḥ patraiḥ sarvataḥ ramyaiḥ: without, leaves [hiding the leaves,] all over, exquisite | pradīpta iva kimśukaiḥ: aglow, like, with Kimshuka trees [Butea frondosa] trees. |

TRANSLATION

"On the mountainsides, Soumitri, all over fully flowered are the exquisite Kimshuka trees, while their leaves are hidden under those reddish flowers, and with them that mountain is as though aglow... [4-1-75]

PURPORT

The mountains always have similitude with kings as they stand high and noble on the land. The Himalaya is King Himavant, the father of Goddess Parvati, Shiva's consort. So also here the Rishyamuka Mountain, where Sugreeva takes asylum, is termed as a kingly mountain and Rama has not yet known the name of this mountain. On this mountain there are coloured dust splashes hiding the greenery of leaves, and the flowers are luminous in red colour, all over. This is indicating that the Kingly Mountain Rishyamuka is inviting the other King Rama or Rama the divine, with an incensed camphor, that will be red in glow and emits coloured smoke. This is the mangala aarati , the auspicious camphor-torch deference offered to kings of deities.
VERSE 76

पम्पा तीर रुहाः च इमे संसक्ता मधु गन्धिनः
मालती मल्लिका पद्म करवीराः च पुष्पिताः

pampā tīra ruhāḥ ca ime saṃsaktā madhu gandhinaḥ
mālatī mallikā padma karavīrāḥ ca puṣpitāḥ

SYNONYMS

pampā tīra ruhāḥ: on Pampa's, banks, grlown up | ime samsikta madhu gandhinaḥ: these, wetted, with nectar, fragrance | malatī: Jasminum grandiflorum | mallikā: jasmine | padma: water-lilies | karavīra: red oleanders | ca puśpitāḥ: also, flowered. |

TRANSLATION

"On the banks of Pampa these jasmines, water-lilies, red oleanders have grown up and they are now flowered that is wetted with the fragrance of nectar...[4-1-76]

VERSE 77

केतक्यः सिन्धुवाराः च वासन्त्यः च सुपुष्पिताः
माधव्यो गन्धपूर्णाः च कुंदगुल्माः च स^^र्वशः

ketakyaḥ sindhuvārāḥ ca vāsantyaḥ ca supuṣpitāḥ
mādhavyo gandhapūrṇāḥ ca kuṃdagulmāḥ ca sa^^rvaśaḥ

SYNONYMS

ketakyaḥ: mogra bushes [Pandanus odra tissimus] | sindhuvārāḥ ca: sinduka [Vitex trifoia] | vāsantyāḥ: [Gaertnera racemosa] | su puśpitāḥ: well, flowered | mādhavyāḥ: [Gaertnera racemosa] | gandha pūrāḥ ca: fragrance, full of, also | kunda gulmāḥ ca: jasmine multiflorum, bushes, also | sarvaśaḥ: every where. |

TRANSLATION

"The Mogra bushes, Sinduka, Vaasanti are well flowered. Maadhavi, flowers are also fully fragrant, and everywhere there are bushes of Jasmine... [4-1-77]

VERSE 78

चिरिबिल्वा मधूकाः च वञ्जुला वकुलाः तथा
चम्पकाः तिलकाः च एव नागवृक्षाः च पुष्पिताः

ciribilvā madhūkāḥ ca vañjulā vakulāḥ tathā
campakāḥ tilakāḥ ca eva nāgavṛkṣāḥ ca puṣpitāḥ

SYNONYMS

cira bilvāḥ: saplings of bilva [Eagle marmelos] | madhūkāḥ ca: [Bassia latifolia] | manjulāḥ: charming are | vakulāḥ tathā: Mimusops elengi, like that | campakāḥ: [Michelia champaca] | tilkāḥ: tilaka | ca eva: also, like that | nāga vrikśā: Mesualferrea trees | puśpitāḥ: well, flowered. [4-1-78] |

TRANSLATION

"Charming are the saplings of Bilva, and Madhooka, and plants like Vakula, Champaka, Tilaka, Naaga trees are well flowered.... [4-1-78]

VERSE 79

पद्मकाः च एव शोभन्ते नील अशोकाः च पुष्पिताः
लोध्राः च गिरि पृष्ठेषु सिंह केसर पिन्जराः

padmakāḥ ca eva śobhante nīla aśokāḥ ca puṣpitāḥ
lodhrāḥ ca giri pṛṣṭheṣu siṃha kesara pinjarāḥ

SYNONYMS

padmakāḥ: Ovieda verticellata | eva: thus | śobhante: well, flourishing | nīla aśokaḥ ca: blue ashoka, also | puśpitāḥ: flowered | lodhrāḥ ca: Tymplocos racemosa, also | griri pṛṣṭeśu: on mountain, terraces | simha kesara pinjarāḥ: lion's, mane, brownish. |

TRANSLATION

"Padmaka plants are well flourishing, and like that Neela, Ashoka are also flowered... trees on the mountain terraces namely Lodhra trees are brownish like lion's mane... [4-1-79]

VERSE 80

अन्कोलाः च कुरण्टाः च पूर्णकाः पारिभद्रकाः
चूताः पाटलयः च अपि कोविदाराः च पुष्पिताः

ankolāḥ ca kuraṇṭāḥ ca pūrṇakāḥ pāribhadrakāḥ
cūtāḥ pāṭalayaḥ ca api kovidārāḥ ca puṣpitāḥ

SYNONYMS

ankolāḥ ca: Alangium trees, also | kurantaḥ ca: Kurntaka, also | Pūrnakāḥ: Poornaka trees, also | Pāribhadrakāḥ: devadaaru [Uvaria longifolia.] chootaaH = mango trees | pātalayaḥ: Bignonia suave olens | ca eva: also, like that | kovidārāḥ ca: Mountain ebony [Bauhinia varigegata] | puśpitāḥ: flowered. |

TRANSLATION

"The trees of Alangium, Kurntaka, Poornaka, Devadaaru, and also the Mango trees, and like that Patala trees, and the trees of Mountain ebony are flowered...[4-1-80]

VERSE 81

मुचुकुंद अर्जुनाः च एव दृश्यन्ते गिरिसानुषु
केतक उद्दालकाः च एव शिरीषाः शिंशुपा धवाः

mucukuṃda arjunāḥ ca eva dṛśyante girisānuṣu
ketaka uddālakāḥ ca eva śirīṣāḥ śiṃśupā dhavāḥ

SYNONYMS

mucukunda: muchulinda trees | arjuana: Terminalia Arjuna trees | ca eva: also, like that | dṛśyante: are seen | giri sānuśu: on mountain terraces | ketaka: date trees | uddālakāḥ: Gordia myxa trees | śirīśa: Mimosa sirisha | simśupa: simshupa trees | dhavā: dhava trees. |

TRANSLATION

"Muchukunda trees, also Arjuna trees are seen on mountain terraces...Date palm trees, Uddaalaka trees also... like that the Shiriisha tree, simshupa trees, and dhava trees... [4-1-81]

VERSE 82

शाल्मल्यः किंशुकाः च एव रक्ताः कुरवकाः तथा
तिनिशा नक्तमालाः च चंदनाः स्यंदनाः तथा

śālmalyaḥ kiṃśukāḥ ca eva raktāḥ kuravakāḥ tathā
tiniśā naktamālāḥ ca caṃdanāḥ syaṃdanāḥ tathā

SYNONYMS

śālmalyaḥ: silk cotton trees | kimśukāḥ: palaasha[Butea frondosa] | ca eva: also, like that | raktāh kuravaka: red, mehandi [Globe amaranat] | tathā: thus. | tiniśāḥ: Dalberegia Oujeinesis | naktamālaḥ: Galedupa arborea trees | ca: also | candanāḥ: sandalwood trees | syandanāḥ: syandanaa trees |

TRANSLATION

"Silk cotton trees, palaasha trees also, like that are red mehandi trees, thus are Tinisha and Naktamaala trees, sandalwood trees, spandana trees are all thus well flowered... [4-1-82]

VERSE 83

हिन्तालः तिलकाः च एव नाग वृक्षाः च पुष्पिताः
पुष्पितान् पुष्पित अग्राभिः लताभिः परिवेष्टितान्

hintālaḥ tilakāḥ ca eva nāga vṛkṣāḥ ca puṣpitāḥ
puṣpitān puṣpita agrābhiḥ latābhiḥ pariveṣṭitān

SYNONYMS

hintālaḥ: hintaala trees | ca eva: also like that | tilaka: tilaka | nāga vṛkśa ca: naagaa trees also | puśpitān: flowered | puśpita agrābhiḥ: flowered, apices | latābhiḥ: by climber-planmts | pari vesṣṭitān: enfolded. |

TRANSLATION

"Flowered are the trees like hintaala, tilaka, and naaga trees, and they are enfolded by the flowered climber-plants at their apices... [4-1-83]

VERSE 84

द्रुमान् पश्य इह सौमित्रे पम्पाया रुचिरान् बहून्
वात विक्षिप्त विटपान् यथा आसन्नान् द्रुमान् इमान्

drumān paśya iha saumitre pampāyā rucirān bahūn
vāta vikṣipta viṭapān yathā āsannān drumān imān

SYNONYMS

, 85a| drumān paśya iha: trees, see, here | pampāyā rucirān bahūn: of Pampa, splendorous, very many | vāta vikśipta viṭapān: by wind, bestirred, branches | yathā āsannān drumān imān: as though, nearby, trees, these are | lathāḥ sam anuvartante: climber-plants, well, bear upon | mattā iva vara striyaḥ: passionate, like, doting, women. |

TRANSLATION

"See the splendorous trees of Pampa here, oh! Soumitri...their branches bestirred by wind and bend onto other trees, as though these trees are nearby and within the reach of climber-plants... thus the climber-plants passionately bear upon those trees, like the doting of passionate women... [ [4-1-84, 85a]

VERSE 85

पादपात् पादपम् गच्छन् शैलात् शैलम् वनात् वनम्

pādapāt pādapam gacchan śailāt śailam vanāt vanam

SYNONYMS

b| anila: breeze | na eka rasa āsvāda sammodita iva: not, with one, aroma, on savouring, happy, as though | pādapāt pādapam: from tree to tree | vanāt vanam: from forest to forest shailaat shailam = from mountain to mountain | gaccan: while going | vāti: is gliding. |

TRANSLATION

"And the breeze is perhaps unhappy by savouring only one kind of nectarine aroma, hence it appears to be gliding from tree to tree, forest to forest, mountain to mountain... while going from tree to tree, mountain to mountain, forest to forest... [4-1-85b, 86a]

VERSE 86

केचित् पर्याप्त कुसुमाः पादपा मधु गन्धिनः

kecit paryāpta kusumāḥ pādapā madhu gandhinaḥ

SYNONYMS

b 87a| madhu gandhinaḥ: with nectar, fragrance | kecit pādapā: some, trees | paryāpta kusumāḥ: are full with, flowers | kecit mukula samvītā: some, with buds, enveloped | śyāmā varṇā iva babhuḥ: dark, in colour, thus, they shine forth. |

TRANSLATION

"Some trees are full with flowers whose nectar is fragrant, and some shine forth with dark colour as they are enveloped with buds... [4-1-86b, 87a]

VERSE 87

इदम् मृष्टम् इदम् स्वादु प्रफुल्लम् इदम् इत्यपि

idam mṛṣṭam idam svādu praphullam idam ityapi

SYNONYMS

b, 88a| rāga yuktaḥ: fondness, having | madhu karaḥ: honey, maker [honeybee] | idam mṛṣṭam: this one, pure | idam svādu: this one, delicious | idam prahullam iti: this one, well bloomed, thus [assessing] | kuśumeṣu eva līyate: into flowers, thus, plunging. |

TRANSLATION

"And the honeybee on assessing each of the flower as 'this one is pure... this one is delicious... and this one is well bloomed...' is plunging into them... [4-1-87b, 88a]

VERSE 88

निलीय पुनर् उत्पत्य सहसा अन्यत्र गच्छति
मधु लुब्धो मधुकरः पंपा तीर द्रुमेषु असौ

nilīya punar utpatya sahasā anyatra gacchati
madhu lubdho madhukaraḥ paṃpā tīra drumeṣu asau

SYNONYMS

nilīya: on plunging | punaḥ utpatya: again, coming up | sahasā anyatra gacchati: quickly, somewhere else, going | madhu lubdhaḥ madhukaraḥ: nectar, avaricious, honeybee | pampa tīra drumeṣu asau: Pampa, banks, among trees, those. |

TRANSLATION

"On plunging into the flowers that nectar-avaricious honeybee is again coming up, and quickly going elsewhere in the trees on the banks of Pampa... [4-1-8]

VERSE 89

इयम् कुसुम सन्घातैः उपस्तीर्णा सुखा कृता
स्वयम् निपतितैः भूमिः शयन प्रस्तरैः इव

iyam kusuma sanghātaiḥ upastīrṇā sukhā kṛtā
svayam nipatitaiḥ bhūmiḥ śayana prastaraiḥ iva

SYNONYMS

svayam ni patitaiḥ: on their own, indeed, fallen | kusuma sanghātaiḥ: with flowers, clusters of | śayana prastharaiḥ iva: bed, laid on, like | upastīrṇā: spread out | iyam bhūmiḥ: this, ground is | sukhā kṛitaḥ: comfort, endowing |

TRANSLATION

"These clusters of flowers that have fallen on their own are spreading out like a bed of flowers laid on, with them the ground appears to endow comfort... [4-1-89]

VERSE 90

विविधा विविधैः पुष्पैः तैः एव नगसानुषु
विस्तेएर्णाः पीत रक्ताभा सौमित्रे प्रस्तराः कृताः

vividhā vividhaiḥ puṣpaiḥ taiḥ eva nagasānuṣu
visteerṇāḥ pīta raktābhā saumitre prastarāḥ kṛtāḥ

SYNONYMS

naga sānuṣu: on mountain, slopes | vividhaiḥ puṣpaiḥ eva vistīrnāḥ: with varied, flowers, only, spread out | vividhā prastarāḥ kṛtā pīta rakta ābhāḥ: diverse, mountain, slabs, rendered into, yellow, red, hues. |

TRANSLATION

"On mountain slopes varied flowers are spread out, with them the colour of diverse mountain slabs is rendered into yellow-red hue... [4-1-90]

VERSE 91

हिमान्ते पश्य सौमित्रे वृक्षाणाम् पुष्प संभवम्
पुष्प मासे हि तरवः संघर्षात् इव पुष्पिताः

himānte paśya saumitre vṛkṣāṇām puṣpa saṃbhavam
puṣpa māse hi taravaḥ saṃgharṣāt iva puṣpitāḥ

SYNONYMS

sauumitri: Soumitri | hima ante: winter, at end of | puṣpa māse: flowering, month [Chaitra, April-May] | vrṛkśāṇām puṣpa sambhavam: of trees, flowers, bloom | paśya: see | taravaḥ: trees | samgharṣāt iva puṣpitāḥ hi: with competition, flowered, indeed, as though. |

TRANSLATION

"Soumitri see the bloom of flowers in spring after winter, as if the trees have indeed bore the flowers in competition with one another... [4-1-91]

VERSE 92

आह्वयन्त इव अन्योन्यम् नगाः षट्पद नादिताः
कुसुमोत्तंस विटपाः शोभन्ते बहु लक्ष्मण

āhvayanta iva anyonyam nagāḥ ṣaṭpada nāditāḥ
kusumottaṃsa viṭapāḥ śobhante bahu lakṣmaṇa

SYNONYMS

āhvānyanta iva anyonyam: inviting, as though, mutually [with their swinging branches] | nagāḥ: trees | kusuma uttamsa viṭapā: flowers, atop, trees | śobhante bahu: look attractive, highly |

TRANSLATION

"The drones of honeybees among the trees with flowered treetops appear to be the talk of trees, and the swinging branches of trees appear to be their invitational gestures to one another, thus those trees look highly attractive... [4-1-92]

VERSE 93

एष कारण्डवः पक्षी विगाह्या सलिलम् शुभम्
रमते कान्ताया सार्थम् कामम् उद्दीपयन् इव

eṣa kāraṇḍavaḥ pakṣī vigāhyā salilam śubham
ramate kāntāyā sārtham kāmam uddīpayan iva

SYNONYMS

eṣa kāraṇḍava pakśī: this, partridge, bird | vigāhya salilam śubham: entering, water, blessed | ramate kāntāyā sārtham: rejoicing, with female, together | kāmam uddīpayan mama: desire, kindling, in me. |

TRANSLATION

"Entering the blessed waters this bird, partridge, is rejoicing together with his female, kindling desire in me too... [4-1-93]

PURPORT

The question of self-control of Rama in indulgence is discussed here. Rama's libido is not expressed after the abduction of Seetha, until his entry into the area of Pampa or its forests. Here, in these surroundings of Pampa, the spring season is at its height and the nature is adding fire to his fuelling desire. What anyone can do but to lament about his unconsummated desire? That too, when Manmadha, the Love God, assumes the charge of this particular Chaitra month, or spring season, it is impossible to play-act celibacy. For more details about such a condition, Gosvami Tulasi Das is perhaps the best poet to narrate in Ram Charita Manas, at Doha 73 to 76 of Baala Kaanda. Narrated in there is, that the saints and sages lost their loincloths, chastity belts peeled off on their own, and entire social order went topsy-turvy, when Manmadha took charge of the Universe for only a few moments, to kindle Shiva's love towards Parvati. As such the nature at Pampa itself has become a love god to Rama, to pour out his passion for Seetha.
VERSE 94

मंदकिन्यास्तु यदिदम् रूपम् एतन् मनोररम्
स्थाने जगति विख्याता गुणाः तस्या मनोरमाः

maṃdakinyāstu yadidam rūpam etan manoraram
sthāne jagati vikhyātā guṇāḥ tasyā manoramāḥ

SYNONYMS

etat manaoharam: this sort of, heart-stealing nature | yat idam rūpam: which, this, sort of [ atmosphere of Pampa] | mandākinyāḥ tu: for River Ganga are there, but | tasyā manāḥ ramā guṇāḥ: its [of Pampa,] heart, pleasing, attributes | jagati vikhyātā sthāne: in world, renowned, it is reasonable. |

TRANSLATION

"This sort of heart pleasing nature is also available with River Ganga, and that alone reasonably signifies the popularity of River Pampa in the world... [4-1-94]

PURPORT

Mahesvara Tirtha records the meaning of this verse in another way. "If this sort of love kindling atmosphere is there to River Ganga, it would have been the world's best environ..." But River Ganga is a Holy one and this environ cannot be there. This stanza signifies that Pampa is a river but not a vast lake, and all these narrations of longing epitomises the longing for a true friend like Sugreeva or Hanuma, or for Rama's life-mate Seetha.
VERSE 95

यदि दृश्येत सा साध्वी यदि च इह वसेम हि
स्पृहयेयम् न शक्राय न अयोध्यायै रघूत्तम

yadi dṛśyeta sā sādhvī yadi ca iha vasema hi
spṛhayeyam na śakrāya na ayodhyāyai raghūttama

SYNONYMS

ṟaghu uttama = ṟaghu's, best from: Lakshmana | sādhvī: devoted lady | yadi dṛśyeta: if, she is seen [found] | yadi ca iha vasema hi: if, also, here only, we reside, indeed | śakrāya: not, Indra's [throne] | na sprṛha yeyam: I think of, about that | na ayodhyāyai: not, of Ayodhya. |

TRANSLATION

"If that devot lady Seetha is found, and also if we were to stay here only, I neither think about Indra's throne in Heavens nor Ayodhya's throne, which is like Indra's throne on the earth... [4-1-95]

PURPORT

The word shakraaya is in Dative case, meaning that the throne of Ayodhya is meant for an Indra-like ruler on earth, and qualifies for a demonstrative adjectival expression in its adjacency principle. As such Rama is pondering over negating the kingdom, i.e., the Rajya Lakshmi, in comparison with Seetha, who is his Bhaagya Lakshmi. Kalidasa, in Raghuvamsha, depicts what this Bhagya Lakshmi has to say, when Rama, basing on some satirical remarks of his lowly subject deserts Seetha. " Earlier, you refused the kingdom-fortune, [Rajya Lakshmi,] and came to forests, where I was with you. Now that, that kingdom-fortune, Rajya Lakshmi winning your affection, is jealous of me i.e., Bhagya Lakshmi, and she does not let me live in your palace.
VERSE 96

न हि एवम् रमणीयेषु शाद्वलेषु तया सह
रमतो मे भवेत् चिन्ता न स्पृहा अन्येषु वा भवेत्

na hi evam ramaṇīyeṣu śādvaleṣu tayā saha
ramato me bhavet cintā na spṛhā anyeṣu vā bhavet

SYNONYMS

na: nay | hi evam: indeed, this way | ramaṇīyeṣu śādvaleṣu: in pleasant, green meadows | tayā saha: with her, along | ramataḥ bhavet: delighting, happens to be | na me bhavet cintā: not, to me, there will be, worry | spṛhā anyeṣu na bhavet: interestedness, in other, there will not be | : either. |

TRANSLATION

"Nay... if I were to take delight this way in these pleasant green meadows along with her, there will be no worry to me... nor interest in other things... [4-1-96]

VERSE 97

अमी हि विविधैः पुष्पैः तरवो रुचिर च्छदाः
कानने अस्मिन् विना कान्ताम् चित्तम् उत्पादयन्ति मे

amī hi vividhaiḥ puṣpaiḥ taravo rucira cchadāḥ
kānane asmin vinā kāntām cittam utpādayanti me

SYNONYMS

ruciraḥ cchadāḥ: with beautiful, leaves | amī taravaḥ: these, trees | hi vividhaiḥ puṣpaiḥ: indeed, with various, flowers | asmin kānane: in this, forest | vinā kāntām: without, the lady | cittam unmādayanti me: heart, maddening, to me. |

TRANSLATION

"Indeed these beautifully leaved and variously flowered trees are maddening my heart as I am without that lady Seetha in this forest... [4-1-97]

VERSE 98

पश्य शीत जलाम् च इमाम् सौमित्रे पुष्कर आयुताम्
चक्रवाक अनुचरिताम् कारण्डव निषेविताम्

paśya śīta jalām ca imām saumitre puṣkara āyutām
cakravāka anucaritām kāraṇḍava niṣevitām

SYNONYMS

paśya: see | śīta jalām ca imam: cool, water, also, this one | puṣkara āyutam: blue lotuses, [Nelemblum speciosum,] filled with | cakravāka anu caritam: ruddy geese, well, moving | kāranḍava niśevitām: partridge birds, well, venerated. |

TRANSLATION

"See the cool water of this Pampa Lake, Soumitri, filled with blue lotuses, and with ruddy geese well moving in, and well venerated by the partridge birds...[4-1-98]

VERSE 99

प्लवैः क्रौञ्चैः च संपूर्णाम् महा मृग निषेविताम्
अधिकम् शोभते पम्पा विकूजद्भिः विहङ्गमैः

plavaiḥ krauñcaiḥ ca saṃpūrṇām mahā mṛga niṣevitām
adhikam śobhate pampā vikūjadbhiḥ vihaṅgamaiḥ

SYNONYMS

plavaiḥ krounca ca sampūrṇām: waterfowls, curlew birds, also, filled with | mahā mṛga niṣevitām: by great animals, adored | adhikam śobhate pampa: highly, glistens, is this Pampa | vi kūjadbhiḥ vihangamaiḥ: with pleasantly calling, birds. |

TRANSLATION

"Well filled with waterfowls, curlew birds, and adored by great animals, this Pampa glistens much with pleasantly calling birds...[4-1-99]

VERSE 100

दीपयन्ती इव मे कामम् विविधा मुदिता द्विजाः
श्यामाम् चन्द्र मुखीम् स्मृत्वा प्रियाम् पद्म निभ ईक्षणाम्

dīpayantī iva me kāmam vividhā muditā dvijāḥ
śyāmām candra mukhīm smṛtvā priyām padma nibha īkṣaṇām

SYNONYMS

dīpayantī iva me kāmam: enkindling, as if, my, passion | vividhā muditā dvijā: umpteen, gladdened, birds | śyāmām candra mukhīm: mid-in-youth, moon, faced | smṛtvā priyam: reminding of, dear one | padma nibha īkśṇām: lotus, radiance, in her eyes. |

TRANSLATION

"Enkindling passion in me, are these umpteen gladdened birds, reminding me of my dear one who is in the mid of her youth, moonfaced, and with the radiance of lotuses in her eyes... [4-1-100]

VERSE 101

पश्य सानुषु चित्रेषु मृगीभिः सहितान् मृगान्
माम् पुनः मृग शबाक्षी वैदेह्या विरहीकृतम्
व्यधयन्तीव
मे चित्तम् संचरन्तः ततः ततः

paśya sānuṣu citreṣu mṛgībhiḥ sahitān mṛgān
mām punaḥ mṛga śabākṣī vaidehyā virahīkṛtam
vyadhayantīva
me cittam saṃcarantaḥ tataḥ tataḥ

SYNONYMS

paśya: see | citreṣu sānuṣu: on wonderful, mountainsides | mṛgībhiḥ sahitān mṛgān: with female deer, with, male deer | tataḥ tataḥ: there and there | sancarantaḥ: moving | mṛgaśāba akśyā: with fawn-eyed one | vaidehyā: with Vaidehi | virahī kṛtām: weaned away | mām: me [such as I am] | punaḥ vyadhayanti iva: further, agonising, as though | me cittam: my, heart is [ thus agonised.] |

TRANSLATION

"See that female deer along with male deer moving there and there on those wonderful mountainsides... and at me, who am weaned away from such a fawn-eyed lady Seetha... and such as I am, my heart is further agonised on seeing these wide-eyed deer, and for not seeing her, the wide-eyed Seetha... [4-1-101]

VERSE 102

अस्मिन् सानुनि रम्ये हि मत्त द्विज गणाकुले
पश्य अयम् यदि ताम् कन्ताम् ततः स्वस्ति भवेत् मम

asmin sānuni ramye hi matta dvija gaṇākule
paśya ayam yadi tām kantām tataḥ svasti bhavet mama

SYNONYMS

ramye: spectacular | matta dvija gaṇa akule: [the place with] impassioned, birds, groups, with ado | asmin sānuni hi: on those, terraces | tām kāntām paśya ayam yadi: her, that lady, if only I can see | tataḥ mama svasti bhavet: then, to me, peace, will be there. |

TRANSLATION

"If only I can see that lady on those spectacular terraces filled with impassioned bird groups with much ado, then there shall be peace for me... [4-1-102]

VERSE 103

जीवेयम् खलु सौमित्रे मया सह सुमध्यमा
सेवेत यदि वैदेही पम्पायाः पवनम् शुभम्

jīveyam khalu saumitre mayā saha sumadhyamā
seveta yadi vaidehī pampāyāḥ pavanam śubham

SYNONYMS

su madhyama: slender-waisted one | vaidehī mayā saha: Seetha, me, along with | pampāyāḥ śubham pavanam: Pampa's, benignant, breeze | seveta yadi: adores, if | jīveyam khalu: I will live along, surely. |

TRANSLATION

"I live along for sure, Soumitri, if that slender-waisted Vaidehi basks in this benignant breeze of Pampa along with me... [4-1-103]

VERSE 104

पद्म सौगन्धिक वहम् शिवम् शोक विनाशनम्
धन्या लक्ष्मण सेवन्ते पम्पाया वन मरुतम्

padma saugandhika vaham śivam śoka vināśanam
dhanyā lakṣmaṇa sevante pampāyā vana marutam

SYNONYMS

padma: lotuses | saugandhika vaham: red lotuses, fragrance carrying | śivam: auspicious one | śoka vināśanam: melancholy, eliminating one | pampa upavana mārutam: Pampa's, greensward, breeze | dhanyā: fortunate are | sevante: those that adore it. |

TRANSLATION

""Lakshmana, the breeze from the greenswards of Pampa that carries the fragrance of lotuses including that of red lotuses is an auspicious one, an eliminator of melancholy, and those that adore such a breeze are fortunate ones... [4-1-104]

PURPORT

Another rendering is: padma red lotuses', sougandhika of costuses, vaham = fragrance carrying, i.e. carrying the fragrance of many flowers as though in a garland of flowers on its chest; shivam pure, uncontaminated breeze, i.e., the first breeze of the season. dhanyaaH fortunate, sevante those that await and adore. Those couples that await this first breeze, emerging from the gardens of Pampa Lake, carrying fragrance of many a flower, like that of a garland of flowers, are fortunate.
VERSE 105

श्यमा पद्म पलाशाक्षी प्रिया विरहिता मया
कथम् धरयति प्राणान् विवशा जनकात्मजा

śyamā padma palāśākṣī priyā virahitā mayā
katham dharayati prāṇān vivaśā janakātmajā

SYNONYMS

śyāmā: youthful | padma palāśa akśī: lotus, petal, eyed | priyā: my beloved | virahitā mayā: without, me | katham: how | dhārayatī prāṇān: bears, her lives | vivaśā janaka ātmaja: helpless, Janaka's daughter. |

TRANSLATION

"That youthful, lotus-petal eyed beloved of mine, that Janaka's daughter... how can that helpless lady bear her lives without me... [4-1-105]

VERSE 106

किम् नु वक्ष्यामि धर्मज्ञम् राजानम् सत्य वादिनम्
जनकम् पृष्ट सीतम् तम् कुशलम् जन संसदि

kim nu vakṣyāmi dharmajñam rājānam satya vādinam
janakam pṛṣṭa sītam tam kuśalam jana saṃsadi

SYNONYMS

jana samsadi: among people, host of | pṛṣṭa sītam: [when he] questions about, Seetha | dharmajñam satya vādinam rājānam: to virtuous one, truth speaking one, one who is a king | tam: to him | janakam: to king Janaka | kim nu kuśalam vakśyāmi: what can, indeed, about well-being, I can say. |

TRANSLATION

"What sort of well-being can I say to that virtuous and truth speaking King Janaka, if he enquires about Seetha's well-being among hosts of people? [4-1-106]

PURPORT

Seetha is an unusual princess by birth. Winning her hand in marriage is unusually preconditioned by King Janaka with the lifting of Shiva's bow, which none else could do than Rama. Having won Seetha's hand in marriage, but lost her in the forest, will be ridiculous. Rama reflects here as to how his father-in-law King Janaka would lookdown Rama for not protecting his daughter Seetha.
VERSE 107

या मम् अनुगता मन्दम् पित्रा प्रस्थापितुम् वनम्
सीता धर्मम् समास्थय क्व नु सा वर्तते प्रिया

yā mam anugatā mandam pitrā prasthāpitum vanam
sītā dharmam samāsthaya kva nu sā vartate priyā

SYNONYMS

pitrā prasthāpitam vanam: | mandam mām yā: unfortunate one, me, she who | dharmam samāsthāya anugatā: virtuous course, on taking up, accompanied | sā priyā kva nu vartate: such as she is, ladylove, where, really, is staying. |

TRANSLATION

"She who accompanied me, an unfortunate one whom his father sent to forests, taking up a virtuous course... now where will be she, that ladylove of mine, be abiding... [4-1-107]

VERSE 108

तया विहीनः कृपणः कथम् लक्ष्मण धारये
य माम् अनुगता रज्यात् भ्रष्टम् विहत चेतसम्

tayā vihīnaḥ kṛpaṇaḥ katham lakṣmaṇa dhāraye
ya mām anugatā rajyāt bhraṣṭam vihata cetasam

SYNONYMS

lakśmaṇa: Lakshmana | rājyāt bhraṣṭam vigata cetasam: from kingdom, forfeited, with forfeited, quintessence | mām yā anugatā: me, she who, accompanied | tayā vihīnaḥ kṛpaṇaḥ: her, without, desolated | katham dhāraye: how, live on. |

TRANSLATION

"Whose kingdom is forfeited, and whose soul succumbed to the circumstance at the time of exile, but she accompanied suchlike me, and Lakshmana, without her how I can I live on in desolation... [4-1-108]

VERSE 109

तत् चारु अञ्चित पद्माक्षम् सुगन्धि शुभम् अव्रणम्
अपश्यतो मुखम् तस्याः सीदति इव मतिः मम

tat cāru añcita padmākṣam sugandhi śubham avraṇam
apaśyato mukham tasyāḥ sīdati iva matiḥ mama

SYNONYMS

tasyāḥ: her | cāru: pretty | ancita: beaming | padmākśam: having lotus-like eyes | sugandhi śubham: fragrant, auspicious | a vranam = vithout, scars: scarless | tat mukham: that, face | a paśyataḥ: unable to see | mama matiḥ sīdati iva: my, mind, is sinking, as though. |

TRANSLATION

"She who has a pretty and beaming face with lotus-like eyes, that is fragrant, auspicious and scarless, and not seeing such a face my mind is as though sinking... [4-1-109]

VERSE 110

स्मित हास्यान्तर युतम् गुणवत् मधुरम् हितम्
वैदेह्याः वाक्यम् अतुलम् कदा श्रोष्यामि लक्ष्मण

smita hāsyāntara yutam guṇavat madhuram hitam
vaidehyāḥ vākyam atulam kadā śroṣyāmi lakṣmaṇa

SYNONYMS

vaidehyāḥ: Vaidehi's | smita hāsya antara yutam: smiling, witty, in between, having | guṇavat: wisdom-wise | madhuram: pleasing | hitam: friendly | atulam vākyam: incomparable [unique in its own way,] sentence [conversation] | kadā śroṣyāmi: when, can I hear. |

TRANSLATION

" Lakshmana, when can I hear that conversation of Vaidehi that will have smiles and wits in between... wisdom wise pleasing, friendly and unique one in its own way... [4-1-110]

VERSE 111

प्राप्य दुःखम् वने श्यामा माम् मन्मध विकर्शितम्
नष्ट दुःखेव हृष्टेव साध्वी साधु अभ्यभाषत

prāpya duḥkham vane śyāmā mām manmadha vikarśitam
naṣṭa duḥkheva hṛṣṭeva sādhvī sādhu abhyabhāṣata

SYNONYMS

śyamā: youthful lady | sadhvī: decent lady | prāpya duḥkham vane: succumbed, to suffering, in forest | naṣṭa duḥkha iva: got rid of, suffering, as though | hṛṣṭā iva: gladsome, as though | mām manmadha vikarśitam: me, by love, smitten | sādhu abhyabhāśata: [very] fondly, speaking. |

TRANSLATION

"That youthful and decent lady though succumbed to suffering in forests used to look as though got rid of her sufferings, and as though gladsome woman, and she used to speak to me, one smitten by her love, very fondly... [4-1-111]

VERSE 112

किम् नु वक्ष्यामि अयोध्यायाम् कौसल्याम् हि नृपात्मज
क्व सा स्नुषा इति पृच्छन्तीम् कथम् च अति मनस्विनीम्

kim nu vakṣyāmi ayodhyāyām kausalyām hi nṛpātmaja
kva sā snuṣā iti pṛcchantīm katham ca ati manasvinīm

SYNONYMS

nṛpa ātmaja: oh! Prince Lakshmana | ayodhyām: in Ayodhya | sā kva suṣnā: she, where is, daughter-in-law [of mine] | katham api: how is she, even | iti pṛcchantīm: thus, questioning | manasvinīm: kind hearted lady kausalyaam = to Kausalya | kim nu vakśyami: what, indeed, can I say. |

TRANSLATION

"What can I say in Ayodhya to that kind hearted lady and my mother Kausalya, oh, prince Lakshmana, when she asks �where is she, my daughter-in-law? And how is she? ' [4-1-112]

VERSE 113

गच्छ लक्ष्मण पश्य त्वम् भरतम् भ्रातृउ वत्सलम्
न हि अहम् जीवितुम् शक्तः ताम् ऋते जनकात्मजम्

gaccha lakṣmaṇa paśya tvam bharatam bhrātṛu vatsalam
na hi aham jīvitum śaktaḥ tām ṛte janakātmajam

SYNONYMS

tvam gaccha: you, begone | bhrātṛu vatsalam: towards brothers, affectionate one | bharatam: Bharata | paśya: you may see | aham tām ātmajām ṛte: I, her, janaka's, daughter, leaving off | jīvitum na śakataḥ hi: to live, not, be able to, isn't it. |

TRANSLATION

"Begone! Lakshmana.... you may see Bharata, that affectionate one for his brothers... I may not be able to live on leaving off Seetha... isn't so!" [So said Rama to Lakshmana] [4-1-113]

VERSE 114

इति रामम् महात्मानम् विलपन्तम् अनाथ वत्
उवाच लक्ष्मणो भ्राता वचनम् युक्तम् अव्ययम्

iti rāmam mahātmānam vilapantam anātha vat
uvāca lakṣmaṇo bhrātā vacanam yuktam avyayam

SYNONYMS

iti: this way | anātha vat vilapantam: waif, like, wailing | mahātmānam rāmam: to great soul, Rama | bhrātā: his brother | yuktam avyayam vacanam: appropriate, infallible, words | uvāca: spoke. |

TRANSLATION

To that great-souled Rama who is bewailing that way like a waif, his brother Lakshmana said these appropriate and infallible words. [4-1-114]

VERSE 115

संस्थम्भ राम भद्रम् ते मा शुचः पुरुषोत्तम
न ईदृइशानाम् मतिः मन्दा भवति अकलुषात्मनाम्

saṃsthambha rāma bhadram te mā śucaḥ puruṣottama
na īdṛiśānām matiḥ mandā bhavati akaluṣātmanām

SYNONYMS

puruṣottama: oh, best one among men | samsthambha: control yourself | bhadram te: let safety betide you | mā śucaḥ: do not, lament | īdṛśānām: this kind of | a kaluṣa atmānām: un, blemished, souls | mandā matiḥ na bhavati: languorous, intellect, not, become. |

TRANSLATION

"Oh, best one among men, please control yourself Rama, let safety betide you, do not lament, the intellect of your kind of unblemished souls does not become languorous... [4-1-115]

VERSE 116

स्मृत्वा वियोगजम् दुःखम् त्यज स्नेहम् प्रिये जने
अति स्नेह परिष्वन्गात् वर्तिः अर्द्रा अपि दह्यते

smṛtvā viyogajam duḥkham tyaja sneham priye jane
ati sneha pariṣvangāt vartiḥ ardrā api dahyate

SYNONYMS

priya jane: in dear, ones | sneham smṛtvā: fondness, on remembering | īdṛśānām: for this kind of | a + kaluṣa atmānām: of un, blemished, souls | matiḥ mandā na bhavati: intellect, languorous, will not, become | viyogajam duḥkham tyaja: by separation, caused sadness, leave off. |

TRANSLATION

"Recollect the sadness caused by departure of loved ones, and it may please be forsaken for some extent, with the embrace of too much of friendship of the water-drenched wick with oil, even that water-drenched wick burns in the lamp... [4-1-116] "On remembering the fondness for dear ones, intellect of your kind of unblemished souls will not become languorous. Leave off the sadness caused by separation.

PURPORT

The above is the wrong orientation of words used in above two verses. While the word-to-word translation of Ramayana is rare in print medium, the prose versions are giving meanings with such orientation, and they will be usually found in almost all printed books. The above suggests that Lakshmana is asking Rama to forget Seetha, which is meaningless. The following is said to be the reasonable orientation. Other words being same, the rest are: Such wrong orientations of words used in verses will be found in other verses also, because printed books are carrying them forward, and they need correction by some pundits who can kindly spare time and effort. The above correction is per courtesy of : Pt. Paturi Sitaramaanjaneyulu
VERSE 117

यदि गच्छति पतालम् ततो अभ्य।अधिकम् एव वा
सर्वधा रावणः तात न भविष्यति राघव

yadi gacchati patālam tato abhya|adhikam eva vā
sarvadhā rāvaṇaḥ tāta na bhaviṣyati rāghava

SYNONYMS

rāvanaḥ: Ravana, the demon | pātālam tataḥ adhikam eva vā: netherworlds, from there, still deeper, even | yadi gacchati: if he, goes to | sarvadhā na bhaviśyati tāvat: in any way, does not, live on, at all. |

TRANSLATION

"If Ravana goes to the netherworlds, or still deeper worlds from there, oh my brother, still he will not live, Raghava... [4-1-117]

VERSE 118

प्रवृत्तिः लभ्यताम् तावत् तस्य पापस्य रक्षसः
ततः हास्यति वा सीताम् निधनम् वा गमिष्यति

pravṛttiḥ labhyatām tāvat tasya pāpasya rakṣasaḥ
tataḥ hāsyati vā sītām nidhanam vā gamiṣyati

SYNONYMS

pāpasya tasya rakśasaḥ: sinful one, that, demon's | pravṛttiḥ labhyatām: emplacement, let it be obtained | tataḥ sīthām vā hāsyati: then, Seetha may be, left of by him | nidhanam vā gamiṣyati: doom, or, enter into. |

TRANSLATION

"Let the emplacement of that sinning demon e obtained... and then he either cedes Seetha or enters into his own doom... [4-1-118]

VERSE 119

यदि याति दितेः गर्भम् रावणः सह सीताया
तत्र अपि एनम् हनिष्यामि न चेत् दास्यति मैथिलीम्

yadi yāti diteḥ garbham rāvaṇaḥ saha sītāyā
tatra api enam haniṣyāmi na cet dāsyati maithilīm

SYNONYMS

rāvana saha sīthāyā: Ravana, along with, Seetha | yadi yāti diteḥ garbham: if, enters, Diti's, womb | na cet dāsyati maithilīm: if, give away, Maithili tatra api enam = there, even, him | han iśyāmi: to slay, I wish to |

TRANSLATION

"Even if he enters the womb of Diti along with Seetha, and if he does not give away Seetha, even there I wish to slay him,...[4-1-119]

PURPORT

Please refer to Ch 45- 46 of Bala Kanda of details about Diti and someone entering her womb.
VERSE 120

स्वास्थ्यम् भद्रम् भजस्व आर्यः त्यजताम् कृपणा मतिः
अर्थो हि नष्ट का^^र्यार्थैः न अयत्ने न
अधिगम्यते

svāsthyam bhadram bhajasva āryaḥ tyajatām kṛpaṇā matiḥ
artho hi naṣṭa kā^^ryārthaiḥ na ayatne na
adhigamyate

SYNONYMS

āryaḥ: oh, revered one | svāsyatham bhadram bhajasva: rejuvenate, secure, you may attain | tyajatām kṛpaṇā matiḥ: cast-off, pathetic, mood | naṣṭa kārya arthaiḥ: having lost, endeavours, purpose of | arthaḥ: its results | na a yatne: not, without, try | na adhigamyate: not, regain. |

TRANSLATION

"May you rejuvenate and be secure, oh, revered one, cast-off your pathetic mood... result of purpose will be lost indeed, for the endeavourers without a try, thus nothing can be regained by them... [4-1-120]

VERSE 121

उत्साहो बलवान् आर्य नास्ति उत्साहात् परम् बलम्
सः उत्साहस्य हि लोकेषु न किंचित् अपि दुर्लभम्

utsāho balavān ārya nāsti utsāhāt param balam
saḥ utsāhasya hi lokeṣu na kiṃcit api durlabham

SYNONYMS

ārya: oh, noble one | utsāhaḥ balavān: vehemence, is a mighty one | utsāhāt param balam nāsti: than vehemence, superior, might, is not there | saha utsāhsyaḥ hi: who, with vehemence, indeed | lokeṣu kimcit api durlabham: in the world, slightest, even, impossible. |

TRANSLATION

"Vehemence is might, oh, noble one, there is no superior might than vehemence and to him with vehemence there is no impossibility in the world,... even the slightest... [4-1-121]

VERSE 122

उत्साहवन्तः पुरुषा न अवसीदन्ति कर्मसु
उत्साह मत्रम् आश्रित्य सीताम् प्रतिलप्स्याम् जनकीम्

utsāhavantaḥ puruṣā na avasīdanti karmasu
utsāha matram āśritya sītām pratilapsyām janakīm

SYNONYMS

utsāhavantaḥ puruṣā: vehement, men | na avasīdanti karmasu: do not, regress, in deeds | utsāha mātram āśritya: with vehemence, alone, taking hold of | prati lapsyām: in turn, we regain | jānakīm: Janaki. |

TRANSLATION

"Vehement men do not regress in deeds, and taking hold of vehemence alone we regain Seetha...[4-1-122]

VERSE 123

त्यज्य काम वृत्तत्वम् शोकम् सम् न्यस्य पृष्टतः
महात्मानम् कृतात्मानम् आत्मानम् न अवबुध्यसे

tyajya kāma vṛttatvam śokam sam nyasya pṛṣṭataḥ
mahātmānam kṛtātmānam ātmānam na avabudhyase

SYNONYMS

tyajatām kāma vṛttatvam: leave off, ardency, enclosure of | śokam sam nyasya pṛṣṭataḥ: compassion, let go, behind [pushback] | maha ātmānam: your great soul | kṛta ātmānam: your controlled, soul | na ava budhyase: not, able to know [yourself] |

TRANSLATION

"You leave off this enclosure of ardency and pushback that compassion ... you are not able to know your great and controlled soul...with these thoughts of self-pity and fondness... [4-1-123]

VERSE 124

एवम् संबोधितः तेन शोकोपहत चेतनः
त्य्ज्य शोकम् च मोहम् च रामो धैर्यम् उपागमत्

evam saṃbodhitaḥ tena śokopahata cetanaḥ
tyjya śokam ca moham ca rāmo dhairyam upāgamat

SYNONYMS

śoka upahata cetanaḥ: by emotion, marred, conscience | evam sambodhitaḥ: thus, addressed [by Lakshmana] | nyasya śoka ca moham ca: let off, pity, and, fondness, also | tataḥ dhairyam upāgamat: then, courage, he acquired. |

TRANSLATION

Thus addressed by Lakshmana, then Rama whose conscience is marred by emotions, got rid of pity and fondness, and acquired courage, to perform the deed demanded of his incarnation. [4-1-124]

PURPORT

This reflects the saying of Bhagavad Gita gataasun agataasuumscha naanu shochanti panditaH... Lakshmana repeats the same words in Yuddha Kanda, the Book of War, chapter 83, verse 43, when Rama laments on receiving information that Indrajit, the son of Ravana killed Seetha. Here the word shoka ' stands for pity and moha stands for fondness, and god has these two basic attributes towards His creation. Thus the pity and fondness of god is now aimed at releasing the innate soul, namely Seetha, from the captivation.
VERSE 125

सो।अभ्य अतिक्रामत् अव्यग्रः ताम् अचिन्त्य पराक्रमः
रामः पम्पाम् सु रुचिराम् रम्याम् पारिप्लव द्रुमान्

so|abhya atikrāmat avyagraḥ tām acintya parākramaḥ
rāmaḥ pampām su rucirām ramyām pāriplava drumān

SYNONYMS

a cintya parākramaḥ: inestimable, valiant | a vyagraḥ: without, grieving | su rucirām: well, charming | ramya pāriplava drumān: with charm, flapped by winds, those trees are | tām pampām: those, Pampa Lake [areas] | saḥ abhyatikrāmat: he, strode forward. |

TRANSLATION

He that inestimable valiant Rama strode forward those areas of charming Pampa Lake, with the charm of wind-flopped trees, getting rid of grief. [4-1-125]

VERSE 126

निरीक्षमाणः सहसा महात्मा सर्वम् वनम् निर्झर कन्दराम् च
उद्विग्न चेताः सह लक्ष्मणेन विचार्य
दुःखोपहतः प्रतस्थे

nirīkṣamāṇaḥ sahasā mahātmā sarvam vanam nirjhara kandarām ca
udvigna cetāḥ saha lakṣmaṇena vicārya
duḥkhopahataḥ pratasthe

SYNONYMS

nirīkśyamāṇaḥ sahasā mahātmāa: observing, quickly, the great one | sarvam vanam: all round, the forest | nirjhara kandaram ca: with brooks and caves, also | udvigna cetāḥ: agonised at heart | saha ḻakśmana vicārya: with Lakshmana, reviewing | duḥkha upahata: anguish, marred [anguished one] | prataśte: travelled on. |

TRANSLATION

That great one Rama on observing all over quickly, all round the forest with its brooks and caves, and reviewing with Lakshmana, though agonised at heart that anguished one travelled on. [4-1-126]

VERSE 127

तम् मत्त मातङ्ग विलास गामी गच्छन्तम् अव्यग्र मनाः महात्मा
स लक्ष्मणो राघवम् अप्रमत्तो ररक्ष
धर्मेण बलेन च एव

tam matta mātaṅga vilāsa gāmī gacchantam avyagra manāḥ mahātmā
sa lakṣmaṇo rāghavam apramatto rarakṣa
dharmeṇa balena ca eva

SYNONYMS

matta mātanga vilāsa gāmī: robust, with elephant, gait, he while striding | mahātma: the great soul | iṣṭa ceṣṭaḥ saḥ ḻakśmanaḥ: agreeable, by his deeds [to Rama,] that, Lakshmana | gacchantām: while [ Rama is] walking ahead | rāghavam: Raghava is | a vyagra manā: not, despaired, at mind | apramattaḥ: vigilantly | dharmeṇa balena ca eva: of virtue, and strength, too, thus | rarakśa: protected. |

TRANSLATION

While that great soul Rama is walking ahead, that great souled Lakshmana whose stride is also like that of an elephant, and whose deeds are agreeable to Rama, vigilantly protected Rama with an un-despaired mind and even by his virtue and strength. [4-1-127]

VERSE 128

तौ ऋष्यमूकस्य समीप चारी चरन् ददर्श अद्भुत दर्शनीयौ
शाखा मृगाणाम् अधिपः तरस्वी वितत्रसे
नैव चिचेष्ट चेष्टाम्

tau ṛṣyamūkasya samīpa cārī caran dadarśa adbhuta darśanīyau
śākhā mṛgāṇām adhipaḥ tarasvī vitatrase
naiva ciceṣṭa ceṣṭām

SYNONYMS

ṛṣyamūkasya sammepa cārī: Rishyamuka mountain, nearby, one who moves about | tarasvī: mighty one | śākhā mṛgāṇām adhipa: tree-branch, animals', chief [Sugreeva] | caran: meandering thereabout | adbhuta darśanīyau: those who are amazing, in look | tau: at those two, Rama and Lakshmana | dadarśa: has seen | vitatrase: frightened | na eva ciceṣṭa ceṣṭām = not, thus, gesticulated, any gestures: he is petrified. |

TRANSLATION

He who is the chief of Vanara-s, who moves about Mt. Rishyamuka, while he is meandering thereabout he happened to see those two who are so amazing for a look, namely Rama and Lakshmana, by which he is so frightened that he is petrified. [4-1-128]

VERSE 129

स तौ महात्मा गज मन्द गामि शखा मृगः तत्र चिरन् चरन्तौ
दृष्ट्वा विषादम् परमम् जगाम चिन्ता
परीतो भय भार मग्नः

sa tau mahātmā gaja manda gāmi śakhā mṛgaḥ tatra ciran carantau
dṛṣṭvā viṣādam paramam jagāma cintā
parīto bhaya bhāra magnaḥ

SYNONYMS

tatra caran gaja manda gāmi: there, moving about, elephant, gait like, in stride | mahātmā: great-soul [Sugreeva] | saḥ śākhā mṛgaḥ: he that [Sugreeva,] tree-branch, animal [Sugreeva] | carantau: those moving about [advancing] | tau: those two Rama, Lakshmana | dṛṣṭva: having seen | cintā parītaḥ: worry, muffled with | bhaya bhāra magnaḥ: fear's, weight, engulfed | paramam viṣādam jagāma: profound, agony, derived. |

TRANSLATION

On seeing those two Rama and Lakshmana who are advancing his way, he that great soul who is a tree-branch animal, and he who strides like an elephant, derived profound agony that muffled him in worry, and he is engulfed under the weight of his fear. [4-1-129]

PURPORT

Here Dharmaakuutam depicts this: tatastu samastalokarakShaNakShamakShitipatilakShaNalakShitau karakamalagR^ihiitakanakamayasharaasanau parikupitaviShadharanikara- sadR^ishanishitasharabharabharitasharadhivilasitavipulabhujashikharau uddhR^iutapR^iuthulamaa~NsalamasR^iuNaayatabhujadaNDamaNDitau svaparigraheNajaTaavalkayorapispR^iuhaNiiyataasampadakau gandhasindhuramantharagaaminau apraakR^iutalaavaNyaavala~NkR^itaaraNyau apaa~NgashobhitaaraNyausamupasthitakaaruNyau sarvasattvasharaNau mahaaviiraagragaNyau sukumarau niriikShyaki~ncidapisa~ncalitahR^idayaH sa~ncitaikamatyaiH sahacaturbhiramaatyaiH vipulabalaavaliptabaliimukham R^ishyamuukam adhivasan samagraguNanidhaanam sugriivonaama vaanaralokaadhipo vilokayaamaasa This is for the entrance of Rama and Lakshmana into the life of Sugreeva.
VERSE 130

इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे प्रथमः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe prathamaḥ sargaḥ

SYNONYMS

maha aujasau: highly, vigorous ones | tau: those two Raghava | dṛṣṭvā: having seeing | trasthāḥ: all [monkeys are] frightened | harayaoḥ: monkeys | puṇya sukham: that is pious, consolatory | śaraṇyam sadaiva: sheltering, always | śākhā mṛga sevita antam: by tree-branch, animals, adored, inland | tam āśramam: towards that, hermitage | abhijagmuḥ: monkeys, fled. |

TRANSLATION

On seeing those magnificent two, Rama and Lakshmana, the monkeys are frightened and fled towards the pious hermitage of Sage Matanga, which has an inland that is always adored by monkeys for it is consolatory and sheltering them. [4-1-130]

PURPORT

This episode is a construct on the hymn at 1-4-3 inBrihadaaranyaka Upanishadic which is as below: -- God is said to take no delight in Himself alone, and He desired another.He was like an embraced male and female. Man and wife. Hence He felled His body to become two… and from thereon humans originated…Brihadaaranyaka Upanishat 1-4-3. The lustful words of Rama are to be construed as pure pleasure forhaving Seetha at his side, as a longing to have His first creation with himself. This is for deifying Rama as incarnation of Vishnu. All the Ramayana-s or Purana-s which deal with the episode of Rama's reaction on seeing Pampa Lake have the same import. In Skanda Purana there is yet another instance stating that Rama gave curses to such lusty components of nature, for his lust is not satiated. It is as below: - "Champaka flowers [Hindi: Mogra; Telugu : Sampega; Botanical : Michelia champaka] are not to be touched by Honeybees, chakravaaka, [water-birds, ruddy geese, know for their inseparable swimming] be separated in midnight, Kokila birds [Blackcuckoos] be grownup in other's nests [i.e., in crow's nest] Sandalwood trees become shelters to snakes, the breeze [that is cool and incited Rama's thoughts about Seetha,]shall become food of snakes… thus cursed Rama, in his anguish about his separation from Seetha…" Skanda Purana.