puurvam artham prati shrutya pratij~naam haatum icChasi |
raaghavaaNaam ayuk{}to.ayam kulasya asya viparyayaH || 1-21-2
2. puurvam artham pratishrutya= firstly, object – promise, having promised; pratij~naam haatum icChasi= promise, to repudiate, you wish [now]; ayam viparyayaH= this, deviation; raaghavaaNaam asya kulasya a+yuktaH= for [kings of] Raghava-s, this, dynasty’s, not, deserving.
“On promising me to fulfil my object in the first instance you wish to repudiate it now, undeserving is this kind of deviation for the kings of Raghava dynasty. [1-21-2]
trasta ruupam tu vij~naaya jagatsarvam mahaan R^iSiH |
nR^ipatim suvrato dhiiro vasiSTho vaakyam abraviit || 1-21-5
5. su vrataH= one with high vows; dhiiraH= insightful one; mahaan R^ishiH= great, sage; Vashishta; jagat sarvam= world, entire; trasta ruupam tu vij~naaya= appalled, appearance, then, knowing; nR^ipam= to king; vaakyam abraviit= words, said.
On knowing the appalled appearance of the entire world at the fury of Vishvamitra, Vashishta the great sage with high vows and an insightful one too, said these words to the king. [1-21-5]
ikSvaakuuNaam kule jaataH saakSaat dharma iva aparaH |
dhR^itimaan suvrataH shriimaan na dharmam haatum arhasi || 1-21-6
6. ikshwaakuuNaam kule jaataH= in Ikshwaku, dynasty, born [are you]; saakshaat aparaH dharam iva = apparently, another, god of ethics, [you are] like; dhR^itimaan= staunch person; su vrataH= rightly, vowed one; shriimaan= glorious one; dharmam haatum na arhasi = ethics, to forsake, not, apt of you.
“Born in Ikshwaku dynasty you are apparently the other god of ethics on earth, a staunch one with righteous vows and a glorious one too, such as you are, it will be unapt of you to forsake ethics.” [1-21-6]
kR^itaastram akR^itaastram vaa na evam shakSyanti raakSasaaH |
guptam kuishika putreNa jvalanena amR^itam yathaa || 1-21-9
9. kR^ita astram= done � trained in, weaponry [trained] ; a + kR^ita astram vaa = un, trained, in weaponry, or; kushika putreNa guptam = by Kushika’s son � by Vishvamitra, protected; enam= him [Rama]; jwalanena amR^ita yathaa= [protected] by fire, ambrosia, as with; raakshasaaH na shakshanti= demons, cannot, trounce.
“Whether Rama is trained in weaponry or not, demons cannot trounce Rama as long as Kushi’s son Vishvamitra protects him, like the heavenly firewall that protects divine nectar. [1-21-9]
na devaa na R^iSayaH ke cit na amaraa na ca raakSasaaH |
gandharva yakSa pravaraaH sa kinnara mahoragaaH || 1-21-12
12. devaaH= gods; na= cannot know Vishvamitra; R^ishaSayaH kechit na = sages, anybody, no; amaraaH na = immortals, no; raakshasaaH cha= demons, also; na= no; sa kinnara maha uragaaH ghandharva yaksha pravaraaH= together with, kinnaraa, great reptile beings, gandharva, yaksha, eminent ones; [na= no.]
“Gods cannot know Vishvamitra, and anybody from sages � no; immortals- no; demons � no; the gandharva-s and eminent yaksha-s together with the kinnaraa-s and great reptile beings � no, they cannot know him. [1-21-12]
sarva astraaNi kR^ishaashvasya putraaH parama dhaarmikaaH |
kaushikaaya puraa dattaa yadaa raajyam prashaasati || 1-21-13
13. kR^ishaasvasya= Krishaasva’s parama dhaarmikaaH putraaH= highly righteous, sons; sarva astraaaNi= all, missiles [known to Vishvamitra] are; yadaa puraaa raajyam prashaasati= when, earlier, kingdom, he was ruling; then; kaushikaaya datta= to Kaushuka � Viswamitra, they were given [by god Shiva.]
“All the missiles known to Vishvamitra are the highly righteous children of Krishaasva Prajapati, where Prajapati-s were the earliest ruler of mankind, and god Shiva gave them to Vishvamitra when was ruling kingdom. [1-21-13]
evam viiryo mahaatejaa vishvaamitro mahaa yashaaH |
na raama gamane raajan sa.mshayam gantum arhasi || 1-21-20
20. mahaa tejaa= great, resplendent; mahaa yashaH= highly, renowned; Vishvamitra; evam viiryaH= this sort of, with enterprise; raajan= oh, king; raama gamane= Rama’s, accompanying [the sage]; samshayam gantum = doubt, enter into; na=not; arhasi= apt of you.
“Thus, the highly renowned and great resplendent sage Vishvamitra has this sort of enterprise, oh, king, allowing a doubt enter your mind in Rama’s accompanying the sage will be unapt of you. [1-21-20]
teSaam nigrahaNe shak{}taH swayam cha kushikaatmajaH |
tava putra hitaarthaaya twaam upetya abhi yaachate || 1-21-21
21. kushika aatmaja= Kushi’s son, Vishvamitra; swayam cha= himself, even; teSaam nigrahaNa shaktaH= them [the demons,] to control, capable of; tava putra hita arthaaya= for your, son’s, benefit, intending to; tvaam upetya= to you, on approaching; abhi yaachate= imploring upon you.
“This son of Kushi, Vishvamitra, can as well control those demons by himself, but intending to accord beneficence to your son he approached you and imploring upon you. [1-21-21]
iti muni vachanaat prasanna chitto
raghu vR^iSabhaH ca mumoda paarthiva agryaH |
gamanam abhirurocha raaghavasya
prathita yashaaH kushika aatmajaaya budhyaa || 1-21-22
21. raghu vR^ishabhaH= in Raghu’s dynasty, prominent one, – Dasharatha; iti muni vachanaat= thus, sage Vashishta’s, words; prassanna chittaH= serene, minded; paarthiva agrya= among kings, supreme one; mumoda= gladdened; prathita yashaaH = pronouncedly, renowned one – Dasharatha; kushika aatmajaaya= for Kushika’s son, sage Vishvamitra; raaghavasya gamanam = Rama’s, travel; budhyaa= wholeheartedly; abhi rurocha= verily, consented to.
Thus the prominent king from Raghu dynasty, namely Dasharatha, became serene-minded by sage Vashishta’s words, and he who is supreme among other kings and who has pronounced renown, that Dasharatha then gladly and wholeheartedly consented to the travel of Rama along with the sage Vishvamitra. [1-21-21]
athaa vasiSTe bruvati raajaa dasharathaH svayam |
prahR^iSTa vadano raamam aajuhaava sa lakSmaNam || 1-22-1
1. vasiSThe tathaa bruvati= by Vashishta, that way, when said; raajaa dasaratha = king Dasharatha; pra hR^iSTa vadanaH= very, satisfied, face – expression; svayam= personally; raamam sa lakshmana juhaava = Rama, with Lakshmana, is called for.
When Vashishta said that way king Dasharatha with an air of satisfaction personally fetched Rama along with Lakshmana. [1-22-1]
vishvaamitro yayau agre tato raamo mahaayashaaH |
kaaka pakSa dharo dhanvii tam ca saumitriH anvagaat || 1-22-6
6. Vishvamitra; yayau agre = travelled, ahead; tataH= next; kaaka paksha dharaH= crow’s, wings, wearing [having black hair-locks]; dhanuH dharaH raamaH = bow, handling, Rama; dhanvii suumitriH= with bow; Sumitra’s son [Lakshmana]; anvagaat= followed.
Rama with jet-black hair-locks handling his bow followed Vishvamitra who walked ahead, while Lakshmana handling his own bow followed Rama. [1-22-6]
kalaapinau dhanuS paaNii shobhayaanau disho dasha |
vishvaamitram mahaatmaanam tri shiirSau iva pannagau |
anujagmatuH akSudrau pitaamaham iva ashvinau || 1-22-7
7, 8. kalaapinau= with quivers; dhanuS paaNii= bows, in hands; dishaH dasha shobhayaanau = directions, ten, making lambent; a+kshudrau analpa ruupa viiryaadi prabhaavaaH= not, with meagre physical and vital impact � highly dynamic in physiques and spiritedness; tri shiirSau pannagau iva = three, headed, serpents, as with; Rama, Lakshmana; mahaatmaanam vishvamitram= great, souled one, after Vishvamitra; ashvinau pitaamaH iva= the twin Ashwin gods, after Forefather Brahma, as with; anujagmatuH= followed.
Rama and Lakshmana, with two quivers each and two bows in their hands, and making all the ten directions of compass lambent followed Vishvamitra, as if three headed serpents followed Vishvamitra, and with their highly dynamic physiques and spiritedness they look as if like the Ashwin twin gods of unequal charm following Brahma, the Forefather. [1-22-7, 8]
tadaa kushika putram tu dhanuS paaNii svala.nkR^itau |
baddha godha a.nguli traaNau khaDgavantau mahaadyutii || 1-22-8
kumaarau caaru vapuSau bhraatarau raama laxmaNau |
anuyaatau shriyaa dIptau shobhayetaam aninditau || 1-22-9
sthaaNum devam iva acintyam kumaarau iva paavakii |
8, 9, 10a. tataH= then; kumaarau= youngsters; chaaru vapuSau= charming, bodied ones; sva lankR^itau= bejewelled ones; dhanuS paaNii= bow, in hands; baddha godha angulii traaNau= tied, leathern, fingers, covers; khadga vantau= swords, having; mahaa dyutii= highly, resplendent ones; shriyaa diiptau= with worth, effulgent; a + ninditau= unreprovable ones; bhraatarau= two brothers; Rama; Lakshmana; anuyaatau= going while following; paavakii= birthed by Fire-god; kumaarau iva= sons, like; a+chintyam devam = not, thinkable � inscrutable potential, the god – Shiva; shtaaNum iva= Shiva, as with; kushika putram shobhayetaam= Kusi’s son [Vishvamitra,] made to shine.
Those two youngsters with charming and bejewelled physiques are handling bows and swords and their fingers have leathern covers. Both the unreprovable brothers Rama and Lakshmana are highly resplendent and effulgent by their worth. While they are following Vishvamitra they looked like the sons of Fire-god, namely Skanda and Vishakha, following the great god with inscrutable potential, namely Shiva, and thus the brothers have made Vishvamitra to shine forth in even pose with god Shiva. [1-22-8, 9, 10a]
adhyardha yojanam gatvaa sarayvaa dakSiNe taTe | 1-22-10
raamaa iti madhuraam vaaNiim vishvaamitraH abhyabhaaSata |
10b, 11a. adhyartha yojanam gatvaa= one and half, yojana on going; sarayvaa daskhiNe taTe = Sarayu river’s, southern bank; Vishvamitra; raama iti madhuram vaaNiim= ‘oh, Rama’, thus, in harmonious, voice; abhya bhaaSata= spoke.
And on going one and half yojana distance Vishvamitra addressed Rama in a harmonious voice calling, ‘oh, Rama’, on the southern riverbank of Sarayu. [1-22-10b, 11a]
gR^ihaaNa vatsa salilam maa bhuut kaalasya paryayaH || 1-22-11
ma.ntra graamam gR^ihaaNa tvam balaam atibalaam tathaa |
11b, 12a. vatsa salilam gR^ihaaNa = my boy, water, you take; tvam tathaa = you, like that; mantra graamam= hymns, group of; balaam atibalaam= bala, atibala hymns; gR^ihaaNa= receive; kaalasya paryayaH maa bhuut = time’s, lapse , not, let there be.
” “Take water, my boy, and like that you receive a group of hymns, bala and ati bala from me, and let no time lapse. [1-22-11b, 12a]
balaam atibalaam caiva paThataH taata raaghava || 1-22-14
na saubhaagye na daakSiNye na j~naane buddhi nishcaye |
na uttare prati vak{}tavye samo loke tava anagha || 1-22-15
14b, 15. taata= my dear; raaghava= Raghava; balaam atibalaam ca eva= bala, atibala, also thus; paThataH= if practised; anagha= oh, impeccable one; saubhaagye tava samaH= in handsomeness [apart from fortune,] your, equal; loke na = in world, will not be there; daakshiNe= by calibre; na= no; j~naane= in erudition; buddhi nishchaye= mental, determination – discernment; na= no; uttare prati+vaktavye= in replying, or rebutting; na= no.
“My dear Raghava, if bala atibala hymns are practised, oh, impeccable one, none can equal you in the world by your handsomeness, calibre, erudition, by your discernment, and even in replying or rebutting you. [1-22-14b, 15]
gR^ihaaNa sarva lokasya guptaye raghu nandana |
vidyaa dvayam adhiiyaane yashaH ca atha bhavet bhuvi |
pitaamaha sute hi ete vidye tejaH samanvite || 1-22-18
pradaatum tava kaakutthsa sadR^iashaH tvam hi paarthiva |
18, 19a. vidyaa dvayam= teachings, two; adhiiyaane= if practised; bhuviH= on earth; a+tula= not, weighable [inestimable]; yashaH cha = renown, also; atha bhavet = then, will accrue; raghu nandana= oh, Raghu’s legatee; tejaH samanvite= brilliance, possessed with [hymns]; pitaamaha sute= Forefather’s [Brahma’s,] daughters; kakuthsa= oh, Kakutstha Rama; tava pradaatum = to you, to be given; dhaarmika= virtuous one; twam sadR^ishaH= hi you are, befitting � most eligible one, indeed; gR^ihaaNa= you take; sarva lokasya guptaye vidye = from all, world, kept safe, [are these teachings.]
“And if these twin teachings are practised an inestimable renown will also accrue, oh, Raghu’s legatee, these two hymns that possess brilliance are the daughters of Forefather Brahma, and oh, Rama of Kakutstha, I intend to impart these hymns to you, oh virtuous one, as you are the most eligible one, hence take the teachings that are kept safe from the world. [1-22-18, 19a]
idyaa samudito raamaH shushubhe bhiima vikramaH || 1-22-21
sahasra rashmiH bhagvaan sharadiiva divaakaraH |
guru kaaryaaNi sarvaaNi niyujya kushika aatmaje |
uuSuH taam rajaniim tatra sarayvaam susukham trayaH || 1-22-22
21b, 22. bhuuri vikramaH= one with marvellous, valiance; Rama; vidyaa samuditaH= teachings, on obtaining; kushikaatmaje= in respect of Vishvamitra; sarvaaNi guru kaaryaaNi = all, teacher’s, works � works to be done in respect of teacher; niyujya= on performing; sharadi= in autumn; sahasra rasmiH bhagavaan = thousand, rayed, god; divaa karaH iva= sun, like � like sun with thousands of sunbeams; sushubhe= shone forth; trayaH= those three; tatra saryvaam= there, on Sarayu riverbank; su sukham= very, happily; taam rajaneem uuSuH = that, night, they stayed.
Rama, the one with marvellous valiance, on obtaining those teachings performed all his duties of a student in respect of a teacher and then shone forth like the thousand rayed sun on a cloudless sky of autumn. Then those three very happily stayed on the riverbank of Sarayu for that night. [1-22-21b, 22]
dasharatha nR^iipa suunu sattamaabhyaam
tR^iNa shayane anuchite tadaa uSitaabhyaam |
kushika suta vacho.anulaalitaabhyaam |
sukhamiva saa vibabhau vibhaavarI cha || 1-22-23
24. an uchite= un, deserving; tR^iNa shayane= grass, bed; saha uSitaaabhyaam= together, slept, those two; kushika suta= Kusha’s, son [Vishvamitra’s]; vachaH =by words; anu laalitaaabhyaam= nestled close together with words; dasharatha suunu sattamaabhyaam= Dasharatha’s, children, noteworthy ones � to Rama, Lakshmana; saa vibhaavarii= that, night; sukham iva vibabhau= pleasant, as though, it became.
Though both Rama and Lakshmana slept on an undeserving grass bed, nestled by the comfortable words of Vishvamitra that night is as though pleasant to the noteworthy children of Dasharatha. [1-22-24]
kausalyaa suprajaa raama puurvaa sa.ndhyaa pravartate |
uttiSTha nara shaarduula kartavyam daivamaahnikam || 1-23-2
2. kausalya su praajaa = Kausalya, the lucky, begetter [Kausalya is fortunate because she begot you, such as you are]; raama= oh, Rama; puurva sandhya= eastern, aurora; pra vartate= verily, emerging; uttiSTha= get up; nara shaarduula= man, the tiger; daivam= to gods; aahnikam= daytime tasks; kartavyam= is to be performed.
“Fortunate is Kausalya to beget you as her son Rama… get up oh, tigerly-man, eastern aurora is emerging, daytime tasks towards gods are to be performed.” [1-23-2]
asya R^iSeH parama udaaram vacaH shrutvaa nR^ipa narottamau |
snaatvaa kR^ita udakau viirau jepatuH paramam japam || 1-23-3
3. viirau = valorous ones; nara uttamau= among people, best � Rama Lakshmana; tasya R^iSeH= that, sage’s; parama udaaram vachaH= very, benign, words; shrutvaa = on listening; they got up snaatwaa= bathed; kR^ita udakau= having performed, water oblation; paramam japam jepatuH = supreme, hymn, meditated upon.
On hearing the benign words of the sage those valorous and best ones among men got up, bathed, and on offering water oblation they mediated upon the supreme hymn, namely Gayatri. [1-23-3]
au prayaantau mahaaviiryau divyam tripathagaam nadiim |
dadR^ishaa te tataH tatra sarayvaaH sa.ngame shubhe || 1-23-5
5. tataH= then; tau mahaa viiryau= those two, great valiant ones; prayaantau= on travelling [some distance]; te= they; tatra subhe saryvaaH sangame = there, at auspicious, Sarayu, confluence; divyaam= divine; tri patha gaam nadiim= three, way, going [coursing]; river [namely Ganga]; dadR^ishaate = they have seen.
Then on travelling some more distance those two great valiant ones, there they have seen the divine river that courses in three ways, namely Ganga, at the auspicious confluence of River Sarayu. [1-23-5]
kandarpo muurtimaan aasiit kaama iti ucyate budhaiH |
tapasya.ntam iha sthaaNum niyamena samaahitam || 1-23-10
kR^ita udvaaham tu devesham gacChantam sa marud gaNam |
dharSayaamaasa dur.hmedhaa hum kR^itaH ca mahaatmanaa || 1-23-11
10, 11. kandarpaH= Manmatha [Love-god]; muurtimaan aasiit= with body, was there; budhaiH kaamaH iti ucyate = by wise men, Kama, thus, is called; dur medhaa= with naughty, intent [Love-god]; iha= here, at this place; tapsyantam= one who is practising ascesis; niyamena samaahitaa = observantly, concentrating; kR^ita udvaaham= having been married; sa marut gaNam= along with, Wind-gods; gacChantam= while going [returning]; deva iisham= god’s, god [ Shiva]; sthaaNum= Shiva is; dharSayaamaasa= braved; maha aatmana= by great souled [Shiva]; hum kR^itaH cha= [disapproving] roar, he made, also – Shiva roared at Love-god.
“When Love-god was with his body wise men used to call him Kama, the passion. At this place, that Love-god with his naughty intent braved god of gods Shiva who had been practising ascesis and who concentrated observantly, and who was returning after his marriage along with his followers, namely the Wind-gods, and that great soul Shiva disapprovingly roared at Love-god. [1-23-10, 11]
ana~Nga iti vikhyaataH tadaa prabhR^iti raaghava |
sa ca a~Nga viSayaH shriimaan yatra a.ngam sa mumoca ha || 1-23-14
14. tadaa prabhR^iti= from then, onwards; Raghava; an+anga= without, body � Love-god; iti vikhyaata= thus, renowned as; yatra angam pramumocha ha= where, body, gave up, indeed; sa cha= that, also; shriimaan= prosperous one – Love-god; anga viSayaH= [that is] Anga, province.
Then onwards Love-god is renowned as Ananga, as he is without body, and where his body is given up that is renowned as Anga province. [1-23-14]
iha adya rajaniim raama vasema shubha darshana |
puNyayoH saritoH madhye shvaH tariSyaamahe vayam || 1-23-16
16. shubha darshana= oh, auspicious one, in mien; Rama; vayam= we; adya rajaniim= today, night; iha puNyayoH saritaH madhya= here, meritorious, rivers, in the between of; vasema= we will stay; shvaH= tomorrow; tariSyaamahe = we will cross over [River Ganga.]
“Let us stay for this night in this hermitage situated in between two meritorious rivers Ganga and Sarayu, oh, Rama with auspicious mien, tomorrow we will cross over the River Ganga. [1-23-16]
yathaa arham ajapan sa.ndhyaam R^iSayaH te samaahitaaH |
tatra vaasibhiH aanItaa munibhiH suvrataiH saha || 1-23-21
nyavasan susukham tatra kaama aashrama pade tathaa |
21. te R^ishayaH samaahitaaH= those, sages, concentrating their minds; yatha arham= according to, their aptitude; sndhyaam ajapan = deity at sunset – Gayatri, meditated upon; [whom Rama and others have followed]; tatra vaasibhiH= there, who are dwelling [Rama and others]; su vrataiH= [sages] with pious, commitments; munibhiH saha= sages, along with; aaniitaaH= those [guests] that are led forth [into hermitage]; tathaa tatra = that way, there; kaama aashrama pade= in Kaama � Shiva’s, hermitage’s, precincts; su sukham nyavasan = very, comfortably, they stayed.
Those sages with concentrated minds and according to one’s own aptitude have meditated upon the deity of sunset when it is sundown, followed by Rama and others. Then led into hermitage by those sages who are with pious commitments and who are dwelling there, Rama and others have very comfortably stayed in the precincts of Shiva’s hermitage. [1-23-21]
tatra shushraava vai shabdam toya sa.mrambha vardhitam |
madhyam aagamya toyasya tasya shabdasya nishcayam || 1-24-5
j~naatu kaamo mahaatejaa saha raamaH kaniiyasaa |
5, 6a. raamaH = Rama; toyasya madhyam aagamya = of water, in mid of stream, on coming; tatra = there; toya samrambha vardhitam shabdam = by water’s, gush, increasing, [unusual] noise; shushraava= heard; saha kaniiyasaa = he, Rama, with younger brother; j~naatu kaamaH = to know, desired; mahaatejaa = brilliant one [Rama]; tasya shabdasya nishcayam = of that, sound’s, significance.
On coming to the midstream of water there Rama heard an unusual and increasing noise of gushy waters along with his younger brother, and that brilliant one Rama desired to know its significance. [1-24-5, 6a]
kailaasa parvate raama manasaa nirmitam param || 1-24-8
brahmaNaa narashaarduula tena idam maanasam saraH |
8b, 9a. nara shaarduula = manly-tiger; Rama; kailaasa parvate = Kailash, mount of; brahmaNaa = by Brahma; param saraH manasaa nirmitam = great, lake, at will, created � lake is the brainchild of Brahma; tena = hence; idam saraH = this, lake is [called]; manasam = Manasa lake.
“On Mt. Kailash Brahma created a great lake at his will, oh, tigerly-man Rama, hence that is called Maanasa Lake. [1-24-8b, 9a]
tasmaat susraava sarasaH saa ayodhyaam upaguuhate || 1-24-9
saraH pravR^ittaa sarayuuH puNyaa brahma saraH cyutaa |
tasya ayam atulaH shabdo jaahnaviim abhivartate || 1-24-10
vaari sa.mkSobhajo raama praNaamam niyataH kuru |
9b, 10, 11a. [yaa = which river]; tasmaat = from it [from that lake]; susraava = spontaneously, flowed out; that is this; sarasaH = River Sarayu; saa ayodhyaam upaguuhate= that [the river,] Ayodhya, surrounds; saraH pravR^ittaa saryuuH = [because] from sara [lake,] originated, [it is called] Sarayu river; brahma saraH cchyutaa = from Brahma’s, lake, flowed out; puNyaa = merited [river]; jahnaviim abhivartate = to River Ganga, towards, coursing towards; tasya = its [Sarayu river’s]; ayam atulaH shabdaH = this is, the remarkable, noise. vaari samskobha jaH = waters, collision, generated by; Rama; praNaamam niyataH kuru = regards, respectfully, offer.
“That river which spontaneously flows out of that Maanasa Lake surrounds Ayodhya city is this one, the River Sarayu. Because this has originated from a lake, saraH, this is known as Sarayu. And because it flows from Brahma’s Lake it is a merited river. This is the remarkable noise of such a Sarayu River in its coursing towards River Ganga, generated by the collision of their waters, and Rama, offer regards to these rivers, respectfully.” So said Vishvamitra to the princes. [1-24-9b, 10, 11a]
taabhyaam tu taavubhau kR^itvaa praNaamam atidhaarmikau || 1-24-11
tiiram dakSiNam aasaadya jagmatur laghu vikramau |
11b, 12a. ati dhaarmkau = most, virtuous pair [of princes]; tau ubhau = those, two; taabhyaam tu = to them [ the two rivers]; kR^itvaa praNaamam = on making, salutation; dakshiNam tiiram aasaadya = southern, bank, on getting at; laghu vikramau jagmatuH = in swiftness, exerts, they proceeded further.
Offering their salutations to River Sarayu and Ganga those two most virtuous and agile footed princes proceeded further on reaching the southern riverbank. [1-24-11b, 12a]
dhava ashvakarNa kakubhaiH bilva tinduka paaTalaiH || 1-24-15
sa.nkiirNam badariibhiH ca kim nu etat daaruNam vanam |
15b, 16a. dhavaa = tree of Mimosa catechu family, Hindi: Khaira, khadira; ashvakarNa = trees of Pentapetra Arjuna; kakubhaiH = Arjuna trees; bilva = trees of Egle Marmelos; tinduka = trees of Diospyros glutinosa, Hindi: tamaala; paatalaiH = trees of Bignonia suave olens; badarii bhiH cha = with badarii trees of Zizyphus jujuba, also; samkiirNam = dense with; etat daaruNam vanam = this, wretched, forest; kim nu = what is, indeed.
“Indeed, what is this wretched forest that is dense with Dhava, Ashvakarna, Arjuna, Bilva, Tinduka, Patala, and Badari trees.” Thus Rama asked Vishvamitra. [1-24-15b, 16a]
puraa vR^itra vadhe raama malena samabhiplutam || 1-24-18
kSudhaa caiva sahasraakSam brahma hatyaa sam aavishat |
18b, 19a. Rama; puraa vR^itra vadhe = once, demon Vritra, while eliminating; malena = with filth; eva= thus; kshudhaa cha = with hunger, also; sam abhiplutam = completely submersed � soaked, stained; sahasra aksham = thousand-eyed god [Indra]; brahma hatya samaavishat = Brahman killing [sin of,] befell upon.
“Once upon a time, oh, Rama, mortal impurities of filth and hunger completely stained Indra when he eliminated demon Vritra, as he committed the sin of killing of a Brahman, where the demon Vritra was incidentally a Brahman. [1-24-18b, 19a]
kasya cit atha kaalasya yakSii kaama ruupiNii || 1-24-25
balam naaga sahasrasya dhaarayantii tadaa hi aabhuut |
taaTakaa naama bhadram te bhaaryaa sundasya dhiimataH || 1-24-26
maariico raakSasaH putro yasyaaH shakra paraakramaH |
25b, 26, 27a. atha = later; kasyachit kaalasya = at some, time; tadaa = then; kaama ruupiNii = by wish, guise-changer; naaga sahasrasya = elephants, of a thousand; balam dhaarayantii = strength of, possessing; dhiimataH sundasya bhaaryaa= clever one, Sunanda’s, wife; shakra paraakramaH = Indra [like,] in bravery; raakshasaH maariichaH= demon, Mareecha; yasyaH putraH = whose, son is; taaTaka nama yakshii= Tataka, named, she-yaksha; abhuut hi= was there – prevailed, indeed; bhadram te = safety, to you.
“Later at sometime, a yaksha female who is a guise changer at her wish, possessor of the strength of a thousand elephants, wife of clever Sunanda, and she whose son is demon Mareecha, the one equal to Indra in his bravery, prevailed here, let you be safe Rama. [1-24-25b, 26, 27a]
saa iyam panthaanam aavR^itya vasati adhyardha yojane || 1-24-29
ata eva ca gantavyam taaTakaayaa vanam yataH |
29b, 30a. saa iyam panthaanam aavR^itya = she, this, route, on blockading; vasati adhyartha yojane= lives, after one half, yojana [distance]; yataH= where/ for which reason; taaTakayaa vanam = [this has become,] Tataka’s, forest; ataH eva= there alone / for that reason alone; gantavyam = headway is to be made.
“She lives about one and half yojana distance from here, and by which reason this became the forest of Tataka, owing to her gruesome activities, for that reason only a headway is to be made, to eradicate her and her activities. [1-24-29b, 30a]
etat te sarvam aakhyaatam yathaa etat daaruNam vanam |
yakSyaa ca utsaaditam sarvam adya api na nivartate || 1-24-32
32. etat vanam sarvam= this, forest, entirely; daaruNam= rendered it as a devastated one; yakshyaa = by ghoulish, she-yaksha – Tataka; yathaa utsaaditam = as to how, destroyed; adya api = now, even; na nivartate = not, returning � not retracing her steps � without refrain; etat sarvam te aakhyaatam = that, all, to you, is narrated.
“As to how that ghoulish Tataka destroyed this entire forest, rendering it as a devastated place, without refraining from it even today, all that is narrated.” So said Vishvamitra to Rama. [1-24-32]
Sri Sita Rama Jeyam.
Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam.
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